Section 12 (Page xcix)
DASILIDES.
xcix the word may be allowed as expressing in universal, that which Son-ship implies in particulars) was inherent, as he said, in the seed, which was ovk ovtwv, manifesting the remote origin of the main weapon of offence of Arianism; and singularly enough, in declaring that this Son-hood was ifioovciot Tip ovk ovti Qetfi, he indicated possibly the earliest use of the orthodox watchword in repelling the Arian attack.
But the idea of the viorrn, like that of the universe, was subject to a triple division; first there was a kindling up from below, and the more subtle (XeTrro/xepe^)
Son-hood at once returned from the lower world 717)0? tov ovk ovra.
The grosser {n-a-xytxepearepa) being unable to follow, ni/urj-
ti/oj tjs ovaa took to itself, as 'in the Platonic allegory, the 2 wing of the Holy Spirit, and both ascended to the more subtle antecedent v\6tt)s.
But the Spirit was 3not conmb8tantial as the Son-hood, and therefore could not subsist in the presence *tov ovk owroi.
Hence it remained in the intermediate confines, ov nedopiov, yet not wholly deserted of Son-hood; but as the vase emptied of its 3 fxea> M^" o.vt6 per' atrrp ovk i)SiMacrob.
Somn.
Scip.
14) which Plotinus afterwards adopted, and set forth as vovs {yK6<rpios and ^vx^l (yx67jv yttp ovx bpaovotov, observe here vaTO the precursor of Macedonius and the Semi-Arian party. Ph. VII.
12, p. 234. opws.
Here at least we trace exactly the same idea in the Demiurgic or mun KaT€~\nrev ovv ai/rd TrXtjcloy vlbrrp-o?
iKtlrov tov paxaplov Kal voriBrjvai pii Svdane sold of Basilides, and his more vaptbov perfii xaPaKTVPt,r^V''oi Tuil \6yy subtle and excellent Son or Intellect.
1 lirripiaaev oSv abrty ^ vlbrqi i) Xupiov, 06 Travrdrraau/ tpr\pov oiSi dflTjXXaypAvov T7;s uWttjtos, dXXd yip tSoirep vax^p^epeoripa, toiovtQ tu>i irrepQ, inroltf SiodcrraXos i llXdrw 'Apiaror i\ovs iv T(ji QalSptp (Mill. 'balSowi) ttjv $vxty els dyyos ipfi\rjdiy p,ipov evuSioTwrov, el real Sri puC\io~ra irrtpe\ws iKKevw$elr), Spias 6o~p$ t« tri pevei tov pvpov Kal trreptS, Kal xa\ei rd toiovto llaaCKelSiji ov irrepov, iWa Ih/evpa dyiov, 9 eiepycTeiii vIAttis evSvaap&n Kal eiepyereirat.
Ph. vn. 21, p. 233.
3 In this we have a clue to the mean ■$ Kexupurpivov tov (caTaXthrerat, k&v iyyelov, Kal pipov 6opty to dyyeioi' txet Kal) p.% pvpov, ourus ri Hvevk&v (cod. el pta to Ayiov pep(rt}KC tj}s vUrrrrros dpoipov ing of Basilides in calling the Holy Spirit the Minister, e.g. ol pit to xal airriWaypevov, ixei Si iv iavrif pvpov TapairXriatus rty Svvapiv 60'/iijc k.t. X.
VII. si. to Si p.era£i tov xbopov Kal twv iyiov Tlvevui ipaaw, ol Si a-rrh Ba<ri\cl5ov
Toy Si&kovov, Excerpt, ex Theodot.
16. inrepKoopAw p*86piov irvevp-a toOto, Sirep iarl Kal ayiov, Kal ttjs Mtt/tos txei piCompare also tov SiaKOvovpAvov TlyeipATot. Cl. Al. Str. H. 8. vovaav iv iavrif rty 6<rp.fy.
Ib.
BASILIDES.
Spirit of unguent still retains a perfume, so the Holy Spirit, though symboseparate from the son-hood, still possessed it potentially, neither had it wholly passed over.
This heavenward direction of the son-hood, appears to have been regarded as the type of man's natural 'yearning for a better state of existence; there being no opposite tendency in heavenly things to degenerate by a descent from the regions of light.
The third and material son-hood, as needing purifica tion, Continued in the world of matter, both conferring and receiving benefit.
The world having been willed to exist by the 3Inscruta ble, though undeveloped and a mere embryonic 4 seed-heap,
the vital principle s throbbed through the mass as a power that could not again be extinguished; its influence filled the Ogdoad,or all "beneath the firmament, and was possessed with the notion, that itself was 7the supreme and only Divine principle; whereby either the Pantheistic philo sophy of the old world, or involuntary vital action was allegorised; the notion, as of some significance, entered into every successive system of gnostic teaching.
In accord ance with the predetermined counsels of the Inscrutable, this apxwv engendered of the subject substance, a 8son greatly superior and wiser than himself, which was 9 to the 1 aT(iStiyip,<ttriai,irimaKiTu6aiivw, « i. e. down to the sphere of the diro tuv x^pdyuiv M rd Kpelrroya.
OiSb moon; rd al%a dVu-a piexP1 creXiHs Si oStws dvbirrby tori twv rots K/xlrroo-w, iarlv (kcWcv yip di)/> aWipios SiaKplvetya pi) KOTAflfl k<Itu.
PA.vn. 11, p. 235.
Tai. /J. a4.
Again, two 8\uv 6 /ityas * Hep.6niK€ Tip ptcydXtp r§5 icavoireppias ipX"", iySods.
1%. aapip eiepyerovca Kal evepyerovp.h'ri.
Ib.
To aTtpiapa tAos elixu voplaat, * This term is the nearest that koI ptjSi ebai peri rouro 6Xus prfibi suggests itself to 4 oiK ay 6«6s. inviTjaas . . . -f)yv6ci yip Sri iarly ai/roC * iyar/jffn d«ro tov KOffpiKov Girtppa.aotpurepa Kal Swariirepa Kal Kpelrrw. rot Kal Trjt Tavoirtppia% tov <rupov
NopU<ras ovv aMs cTyai xiptos Kal Seo-iropiyas ipxuv, i/ K«pa\ii tov K6<rpov, icd\tijs Kal <ro<posdpxiThcrbiv, Tpi-rerai els Xos ti Kal p.{yt0os Kal Siyap.it \v0ijrat p.)) rty KaB' (Kaara ktI<tu> tov Kfopnv. Ib.
Swapiyr).
Ib.
8 £yiyrya(v (K Twv InroKeipJvuv vliy 0 Si(<Ttj>viie, a term pregnant with iavrov iroX<>Kptlrrova Kal o-otptlrrepoy. Ib. meaning, for which however the Chev.
» in ovy breXextla Sioikci to aiipa, Bunsen would substitute SUipvye.
Chr. otfrwt i vlds StoiKti tov dppjjruv dppip-6and Manic, v. p. 61.
Tepov Qeoy.
Ph. vn.
14. p. 137.
BASILIDES.
ci sire, as the Entelechia or vis vitce of the Aristotelian theory in the was to the substantive being of the soul, or animal prinlgnoo™nce ciple; supplying, as Hippolytus imagined, a fresh indicaDen""rge" tion, that the Basilidian fieyas apx<*>v was the mundane soul of Greek philosophy.
As the First Cause of all was
ovk wv 0eoy, so this subordinate ap-^wv was appriruiv apprjrophu. v. m. repos Qeos, though his oySods was simply appijTos.
The sethereal region having been reduced into order by him, and the '365 heavens, termed Abraxas, created, another apx<i)v emanated from the subjective matter, and he obtained the subordinate name of appr/ros.
His sublunary habitat was the Hebdomad, and was prjros.
Both of these subordinate entities were inferior in dignity and power to the lower son-hood, still inherent in the world of matter.
The Demiurge, for such was the title and function of the lower principle that inhabited the Hebdomad, also engendered a son of the quickened mass of matter, who, as in the preceding instance, *was of greater excellence than the sire.
But although the Demiurge reduced matter into order, it was according to the preconceived plan of the 3Inscrutable.
Here again a philosophical bearing for the myth of heresy may be discerned; the pantheist allowed that a soul of life per vaded the entire creation, but failed to see the agency of a higher influence, from whence proceeds that which we now call the * course of nature.
And so in every gnostic theory the Demiurge worked out the plans of the Supreme, but it was in a spirit of dense ignorance.
1 An Egyptian notion, representing tois M tov rpCnov XeXry/u&'Ott.
Ib. the solar year and the daily variation of 237. the Sun's position with reference to the * ral ytrerai (tari xpiaiv t& yu>6/i.era zodiacal signs.
See Plot. Is. et 0$.
1 2, <Js <pdd<ravTcxSijvai faro tov tA niWorra and below, 341, 1; also, p. xi. n.
\(yta6tu, bWe Sucaioi & Set nal ws 6"«XeGems bearing the name Abraxas may \oyurpdvov.
Kol tovtuv (<ttw ^iriorctrjjs be Egyptian, and yet not Basilidian. fj (ppovrurHis rj Srifuovpyos oiSels.
'ApKeT s jronjiras /coi oiStos iavrip vl&v ix yip aCrois b Xoy 107x01{kcipos & ovk Civ, 8 Trji Travtrircpfuas, koI avros iavrov tpporc hroUi {Xoylfrero.
Ib. viiulrrtpov nal <ro<piirepov, rapairX-riatws 4 See Bdtleb'b Analogy, I. 2.
BASILIDES.
The Gospel The more spiritual and the sethereal v'torys having L'ght respectively returned to the Father, the first by its own . innate virtue and power, the second on the wings of the spirit, the 1third or material vior^ was in due course to follow.
But in the mean time it had its mission to per form upon "earth, in perfecting the souls of the spiritual item. Tiu. m, gon-hood.
The whole creation groaneth and travaileth toge ther in pain, and waiteth for the manifestation of the sons of God, the 3 Gospel therefore was sent from the Heaven of Heavens to effect this.
It was sent, 4 not by local descent, but like the vibration of light, or the radiation of heat, or
local position in the Ogdoad of the Hip 1 Kal Set rtpi {nro\e\eippivnv vl/rrrrra polytan account; f. t. above the Heb &TroKa\v<p8?i>>ai, Kal &iroKaTao-Ta$Tjvai domad, or our system.
Now the sen AVw {k€? inrip to ptObpiov rvevpa, trpos tV 1/I0T77TO t^v \eirropepti Kal pxp-qrtK^v, xal rbv ovk tvra.
Ph. vn. 25, p. 238.
* viol Si, <pr\aa>, iap.lv ripets ol rvevtence in the <piKoo~o(j>oipeva that speaks of the Abraxas, is manifestly out of place, interrupting as it does the ac pMTUcol ivBiSe KaTa\e\etpplvot, ib.; they count of the evangelisation of the Heb domad or lowest syBtcm ; for this reason it can only find its proper place, as I imagine, in being incorporated in a were also called dvBpwrot Ttjs vUitijtos, and were tpiaet auibpevov yivos.
Cl.
Al. Str. IV.
13. tpvoet nurral Kal (k\ckrol.
Ib.
I, and as such wero preceding passage ; I would insert there fore after Svopafyptvov, above, Krirets yip elat Kar' avra t4 Staor-fipara, Kal Kar airrovs tireipot Kal ipxal Kal Swdstrangers upon earth, Kal ivrevBev t.bnp> r^v ikkorftv tov Koapov 6 BoiriXriSijs el- \y<fiivai \iyei, ds hi vvepKoaptov (piaet oZtrav.
Ib. IV.
26. pets Kal i^ovalai, irepl C&v paKpis e<rr« Kar' avrobs irdvv XA70S \ey6pevos 5(4 iroXXwy' hf$a Kal Tptaxwrlovs i^Kovra TivTC oipavoit. k.t.X. as in note 5, 3 if\0e to eiayyiXtov elt tov Kiapov, Kal Str/Kde 5(4 xdcijs apxys Kal {(owrlat Kal KVpUiTrprot Kal irdvros dviparos 6vopafopivov rjX$e Si ovtus'
Kar'
(Cod.
Mill., Bdnben, &c. Kal) oiSh KarijXBev p.
199, when the digression would be recovered with ij\0e Si ovtus, above.
This transposition would require that tvuOev, ovSi i£i<m) ti paxapla vl6rr)s iKelabrots preceding KrUrets in Hipp.
should be read as oUtus, and, at the vov tov axepwofy-ov Kal paKaplov ovk Svtos GeoO" 4XX4 yap KaBiirep. ciii. 2 ; Ph. VII.
25.
A remarkable dislocation in the text both of iREK^ua and HlPPOLTTUS close of the resulting lacuna, that the very natural interpolation, 4XX' irei, may be observed, where mention is tjrnai Tavff ovtus eytvero, should be made of the Cabbalistic term Abraxas. cancelled.
4 Philo says also, that the human There the Hippolytan context indicates the transposition of a sentence in the soul, Belas Kal eiSatpovos r'vxyt iKelrys iiroffiracpa tjv ov SiatperSv ripverai yap Irensean, as indicated below, p.
199, n.
But Iben^ds, recto sermone, is ovSh tov Belov Kar' atrdpTTjo-w, dXX4 pArecounting the Basilidian theory of
heavens, which can only have had a vov iKTelverai.
Quod deter, pot. insid.
§24.
BASILIDES.
as an 'electric current, it passed through every successive kindling principality and power, until it reached its lower destinaththegh tion.
It was compared to the !kindling of naphtha by a universedistant flame; and in this manner the light of the Gospel, emanating from the Son-hood, was communicated to the neyas ap%wv, by his Son, Christ, when he first learned to know his true nature and position, and to have a percep tion of the 3 fear that is the "beginning of Wisdom; " at the same time also the entire Ogdoad was enlightened, the hidden mystery having been declared in heavenly places.
The Gospel was next imparted to the Hebdomad; Christ, the son of the higher apywv, 'shining upon the son of
Demiurge, and kindling within him the light that had emanated from the supreme Son-hood; and subsequently 8 upon the unformed mass of humanity, revealing the mystery to the hitherto abortive Son-hood contained in it.
Thus the light of the Ogdoad descended upon 6Jesus, the 7 Spirit of the neQoson of Mary ; and since the ministering piov was the conducting medium, whereby the Son-hood descended from above to the Hebdomad, and thence to earth, this descent was said to accomplish the prophecy8, 1 Cf. the last sentence of Ph. VII. ipoptplf KaTa\e\ctp,p.b>y olovel iicrpiipari 85.
A.iroK*Kv<l>$Tjvai tA p.vari\puxi, A rats s naOdirep A vd<f>0as A IvStxbs, i<pOels wportpaw yeveats oix iyvupladi).
Ib. phvov dirA irdvv v6\\ov Siturrjuaros, 6 Kal lijiuiTlaBrj avv^atpBeU t$ <j>tarl owdirrti irvp, ovtu k&tw8w dirb Trp Tif \dpt//anTi tis airrbv. Ib. d/iop0fas tov ffwpou AmJkowip al Swdpctt 7 rb dirA ttjj vllrrrrrot SiA tov fie$oplov
)UxPu T'JI vlbrrfTos.
Ib. 239. mcvp-aTos M ttjv dySodSa Kal Hp iB3 Compare Hipp.
PA. vn. 16, with SopASa Ste\6bv piexpl rrjs Maplas.
Ib. the extract from Basilides, Clem.
8 Though, in common with other Al. Sir. II. 8.
This extract was worthy Gnostics, he taught that the Divine a place in the Appendix of MA8SCBT, nature was only united with the human by whom it is omitted, and therefore at his baptism, the solemnity with also by Stieren. which this latter event was celebrated, 4 irtXafupev A vlbs tov peyd\ov Ap%- (on Jan.
10) leads straight to this intarrot tQ vl<p rod Apxprros tt)s ipSopdSos, ference ; ol Si dirb HaaiKelSov Kal tov rb 04Ss A ctx*v l^xu abrbt dvaffcv dirb fiaTrrlaparoi airrodTtyiiplpav ioprdi;ovai,
TTjt vlbrrp-os. k. r. X. Ib. 16. irpoSiawKTcpeiovrcs dvayv&<rc<n.
Cl. Str.
' tta \01rbv Kal tV dpoptplav KaS'
I. 11, and see Neander's observations Tjpas <t>WKa6rp>ai, Kal rg vlArirrt rj} h t% Gen. Bid. 49.
civ
BASILIDE3.
Thephiio- " The Holy Ghost shall come upon thee."
Finally, the sophical WQrj(j wag destined, to continue, until the Filial principle, that had been left to receive and reflect benefit among the souls of the unformed mass, having been formed and purified by the following of Jesus, should have become spiritualised, and 'enabled by its own effort to ascend to the fxaKapla viorrji of heaven's light, from whence it derived its own inherent virtue and strength.
Then at length the creation should be admitted to the fullest manifestation of the sons of God.
Now, wild as this scheme may be, as compared with Divine Truth, there is scarcely anything more wild in it
than in the statements of Plato, respecting the Nature of the Deity, of the Universe, and of man.
The Basilidian scheme presented a resume of the then current, as well as of antecedent philosophical speculations ; it was also anticipative ; thus, making allowance for the negative appella tion of the Deity, to ovk wv Geos, as exemplifying that which it is impossible adequately to express, the system of Basilides presents definite analogies with the Plotinian theory ; and his ovk wv Geos, the spiritual Ogdoad, and the psychic Hebdomad, were accurately reflected in the Plo tinian Trinity of the Divine Substance, to ov, vovs, and ^rvxfi.
His intelligible world also, the Ogdoad, as con trasted with the sensible system of the Hebdomad, may be re cognised in the 1first or true world of Plotinus ; while the latter exhibiting vital action, 5 partly rational partly involun tary, represented the neo-Platonic lower world ; in which also, like the Demiurge of Gnosticism, the formed 1 Kal ylyerai XerToficpeardTri, as tin. Enn. m. ii. o. I.
3 iarl yap tA irox t65c ovx, ukrrtp SivcurBai Si avrrji &yaSpap.tty uoirep ij Ikc7, vovs xal \6yos, aWa uerixor vov irpdrrj.
Hebrew yap el^e rfjc Sha/up Kal \6you' btb Kal iii^Ori app-ovias, awt<rrripiyp.ivT\v <pvo~iKws rip <purri Tip \d/i\pavri ivu>$a> it&Tie.
Ph. vn.
26.
1 ij tov vov Kal tov 6vtos <pv<ris k6- (rvve\86vTos you Kal dvdyKTjs' rijs fiiv irpAs t6 xe'Pmt i^KOuvrp, Kal els iXoylav c/ios (<rriy 6 dXijffu'Aj ncal tp&tos.
Plo- <pcpo6o~ris.Ib. c. 1.
BASILIDES.
cv 1 dependent partly upon vol's, partly upon Religionist. a principle ^ffVYtj.
Basilides then was a teacher of philosophy rather than of religion.
And one wide point of distinction must always separate this heresiarch from every other Gnostic teacher, which was the very decided way in which, having accepted and moulded to his purpose certain traditional results of philosophy, he discouraged all attempts at specu lation ! in matters far beyond the province of human rea son.
Even Hhings heavenly were only imperishable so long as they remained within their proper sphere
; to trans gress was to be destroyed ; and man could plead no exemption from the universal law.
On the other hand,
we may trace in Basilides the hardy self-dependent spirit of philosophy, which, denying every special interference of the Divine principle, asserted the tendency of all rational Being to improve itself, and to advance from good to better ; only his rational viorr^ was elect by nature, and its advantages were limited to one particular class, as was the case in the theories of Saturninus and of Valentinus next to be considered.
It was in the same spirit of faith in strength growing up from below, and of man's perfect ibility, that the son of Demiurge, and of the superior apywv, were both represented as of a higher degree of excellence than their respective sires.
1 fori toIvvv ovtos (6 X470S sc.) oix Ov/i-fyras b tois tpe<ri fieri t&v irpofjdixparot vovs, oiS' airovovs, oiS( ye tup vipeaBac eyhero tv, (fn}cw, atrois, \(TX>)t KaBapas rb yevof iiprr)pb>ot Si i) roiaint) (wiffvpUa <p6opd.
"Eariy oiw, iKtlvqt, Kal olov tuXapupts dpjpoiv, vou <pt\{sa>,£<p$apra rrdvTa tA Kara x^P"31 koI ^uxtjs. Plot. ib. pAmvra' tpBaprb.
Si, lav Ik tGw Kara • d\XA yip iratrai al yj/vxpX rofrrov <j>itrw birepr^Sav Kal inrepfialveu> /3oi5toD SuurriipMTot, Saai ipiaai txoww it Xooto.
Hipp. Ph. to. ?7ovtus oiSb SiapJrainip iSdraroi SiapAvem pJuwif,
dpx<"" rV* ifiSofidSot (I.
pevovaiv ovoiv eirtoTd/ievai yvtbaerai tuv inrepKCtpevw' KaraXi^erat et) vetv, pAvov peydXy iyvoia, ha diroTodrov rod SiaffTij^aTo?
Sidtpopa ov yap xal tovtov ^ Sidtpopov f)e\Tiu<ru>), oiSi orj? dir' ainov Xi5jtij koI bSirq Kal fifknor (I. d«oi} tis tori tO>v iircpKeipJvwv (v rots arevaypbr ewtOvpfyrei yap ovSevbs run Irroxeipityots, ovSi yvwai%, ha pA) tup iSwdrwr oiSi Xuir7;07j<reTcu.
75.
The Uurdrw al {rroKclpcrai ipuxal 6pey&game said of the peyas dpxw of the is pevai fSaaavlfanrrai, xaddirep IxOvt 6riOgdoad.
cvi
BASILIDES.
Varying With respect to his Christology, the miraculous coniccounts ception of Christ having been described in accordance with the general tenour of his scheme, Basilides varied nothing in the Gospel account of the Ministry of Christ; as the birth of the Saviour however was represented by the heretic from his own peculiar point of view, so also was his death.
For here again he declared, that the s material body of Jesus, having been subject to a true passion, returned to the d/iopcpla from whence it was taken ; but that the psychic substance, as pertaining to the sphere of the mundane soul, the Hebdomad, was restored to that region ; and 3the spiritual nature to the Ogdoad, as belong
ing to the fieOopiov Trvevfia.
Irenseus however states that 4 Basilides denied the Passion of Christ ; Simon of Cyrene having been substituted for him on the cross.
This how ever is in direct antagonism with the heresiarch's words quoted by Clement, which state that Christ suffered like any other martyr ; and the instance is valuable, as shewing that hearsay evidence, even from the Fathers, is to be taken with the mica salis puri.
But in general also, how does the Hippolytan account agree with the few materials that have come to hand, from Irenseus and Clement of Alexandria?
It must be con fessed that there are points of considerable variance.
First we may observe that
ovk wv 9eos and seven attributes constituted an Ogdoad, which was reflected in the lower
Ogdoad properly so called.
These emanations were not put forth in pairs, but as in the 'Zoroastrian theory, in 1 yfyove wdrra 6/Wws Kar' airois t4 4 p. 200.
See BeausOBBE's remarks, irepl rod Zorrrjpos, cij h> roh EioyyeXiois Hist, de Manich.
TV. ii.
7, 8, and comytypa-n-Tai.
Ph. yrt. 27, p. 243. pare Pseudo-Tertcll. adv.
H<xr. n.
* (Ta0a> tovto Strep ijv airrov trw/jdBaub follows
IBEN.S08,
Er ersckien tikov tUpos, i jJk rrjs dfioptplat Kal aber nur in einer Schemform.
Ckr. airoKarto-Tti els ttjc i/iopiplav.
Ii. vn.
On. 110.
Plutarch has given the Greek
27, p. 144.
8rep Tjv tt)s ixpupetas oUewv tou equivalents for the names of the six
licydXov ipxovros. lb.
Persian Amshaspands, that apparently
BASILIDES.
cvii individual successive progression.
Of these 'Irenseus gives compared, the names of five, Nus, Logos, Phronesis, Sophia, and Dynamis, but before these last two perhaps should be in tercalated the pair mentioned by ! Clement of Alexandria, JSirene and Dikaiosyne, because from Sophia and Dynamis, according to Irenseus, the creative angels were evolved, as well as the Kvpiorijres, mentioned by 3Hippolytus as being of the Ogdoad, from whence proceeded the entire Abraxas system.
The Irensean statement, that Nus was sent into the world as Christ, though not found in Hippolytus, is not inconsistent with his account.
Then again, the latter writer is silent with respect to
the position occupied in this system by the God of the Jews, whereas 4 Irenseus makes him to be the chief of the creative angels, amongst whom the nations of the earth were distributed, and who inspired the prophets.
It is also remarkable that the Cabbalistic term 5 Caulacau, the origin of which is traced by Nicetas to Nicolas, and by Hippolytus to the Ophites, is referred by Irenseus to the His words are die hdchste Tugend oder Uciligkeit Sucaio<r&P7]nachdemebrahchen und hellenistischen suggested the principal Gnostic emana tions; t£ Beois iirolriae ('Opojudfrs sc.) to* pip Trpurov eivotas fovotas) rbv Si Seinepop dXySetas, rbv Si rplrop edutdrnch, elpjpri der A 1.
(f. wahre in der ffeiligkeit georiindete Friede. vo/iiat, tup Si XonrQf tSp pip aoiplas, top Si ttXo&tov, t6p Si twp &ttI rots koXoTs Gen. Eniw.
34.
See Hipp. Ph. vn. 26, p. 141.
■qSiwp Sri/uoupyip.
De It. et Ol.
47.
So also Ps.-Tebtull. in ultimh * Compare also a very similar series in Philo, p. lxxi. quidem angelis, et qui nunc fecerunt mundum novimmum ponit Judceorum 7.
See p. 199.
quern Deum negat, sed angelum Deum, ... dicit.
Adv. Beer. U.
HaaiXel&ns W inrooTaras 8«cai(xr<5-
ptjp re Kdi T7)i' Ovyaripa airijs rty cfynjwill be See p. 204, n. 4, where
it seen that Hippolytus agrees with Irek^US in making Caulacau mp> vrohaiifiinu hi dySodSi phew b>Sia.Terayij.bias.
Clem. Al.
Str. IV.
35.
Matter, it.
43, note, considers these two to be identical, let juifs HelUnistes name a of the prototypal Srffpunros, and not of any world.
Matter's emendation therefore, H.
Or. II.
89, n. not donnaient a la SiKaioffipn nam de elle is 1, admissible.
He notes that those writers that endeavoured to explain the term Abraxas by means of the Coptic, re prfyrn'- but he evidently wanders from misunderstanding his copy, Neander, who counts the two emanations sepa rately, though by an error of press he ferred also the term Caulacau to this omits the copula, und, before elp-^pv. language.
Ibid.
cviii
BASILIDES.
Varying Basilidians ; and possibly it may have been adopted by his accounts later followers ; but Hippolytus has evidently derived his information from the very words of the heresiarch, and since no other Cabbalistic notion is to be traced in them, the inference arises, that either 'Irenseus has erred in ascribing to Basilides Ophite opinion, or else, as has been suggested, that he was speaking of some later phase of this heresy.
Again, in a matter of more serious import, that of the moral character of Basilidian doctrine and practice, state ments vary in a remarkable degree.
Irenaeus plainly charges this heresy with corruption of every shade.
His
P. ml words are few but weighty.
Hippolytus, whether from his usual unwillingness to speak even of that which is shame ful, or from inability to corroborate the statement of his master, is silent upon the subject.
We may safely then s«i>. M, accept the account of Clement, and believe that, whatever may have been the practices of his followers, 'Basilides at least gave no sanction to licentiousness.
The same writer indeed in several places indicates that Basilides and his son Isidorus, with a 'Pelagian reliance however upon the ' Irenaus irrte nur. . . darin, dait er Indeed sin, they said, was contracted not merely by the outward act but in die Meinxmgen . . . der spatern Schiller, die im Abendlande herumslreiften, den ersten the thought; lis yap b potxevaat 6t\uv pMlXbs ioTl, K&V TOV pMXeVffOU pi) iviTVStiftern der ynostischen Schulen Sckuld gab.
Neander, Oen.
Entw.
32.
3 So his son Isidorus concludes cer tain directions with the observation XV A iroifjtrai <pbvovOi\uv ivSpotpbvos io~Ti, K&y pi] Svvqrai tpovevaai.
K. r.\.
Cl. Al. Str. IV.
11.
3 e. g.
Isidorus, deKriadru pbvov iwaprUrai rb Ka\b» Kal imrev(erat. Beg. of Str. m.
Still it was allowed that not fpvffiKbv Si rb rwv itppoSialbiv, ovk avayKaiov Si, and Clement then draws the distinction, ra&ras irape$ipTjv r a s <pueven the infant was free from the stain of sin; Clement quotes the words of Basilides, <is obv rb rhrriov ob ir/»ijvbs els tkeyxov rwv pij fiiofivruyv bpdws Bao-i\ei5idv(avf us ^toi kxbvruv i^ovulav koX tov aftaprziv Sib rty re\ei6r7jra, tj irdvTws ye awdricropiyuy tpiirei, K&y iw apApruai pjaprt)Kbs, ^ evepy&s p.b> oix T)paprriKbs Sib. ri/v (pjpurov iic\oylp>, irel prjSi ravra ovSiv iv iavrif, rif Si rb anaprfaai Ixov, iirav bicof}\-l)0ii rtp rraJSeai, . . . txua'
P^* abrots lrpdrrew ovyxupovffw oi irpovd- {y iavTif rb ipaprrrriKbr, atpoppty Si ropes run Soypdruv.
Evidently there fore the immorality of the followers is not to be charged upon the principals. irpbs rb apuipTijKivai prj \a{3wv.
S. IV.
12.
Even the single exception made by the
BASILIDE3.
cix unaided strength of human nature, inculcated 1 moderation compared, in all things, and complete self-controul.
Certainly the notion that he entertained in common with the Egyptians, Brahmins, Pythagoras, Plato, and many of his fellowOT'n lGnostics, that life at best is a penal state, and that the soul is subjected to successive states of existence for pur gation, is hardly consistent with a debased moral teaching.
The sooner the soul had acquitted itself of its obligations, the sooner it would be at rest in a higher state.
2It is also on record that contrary to the principles of many other Gnostic sects he regarded "3the noble army of Martyrs" with peculiar veneration.
On the whole, the negative de
scription of the Basilidians given by 4Irenaeus is certainly safe; et Judceos quidem jam non esse dicunt, Christianos autem nondum ; but in more positive terms, this system in its origin may be said to have been an amalgam of the transitional forms of 5philosophy taught at Alexandria in fjiu rip> xbXaaw irropivew bnavOa' rip p.h iicXe/crty, inrl/xios Sib. fiaprvplov' rty cfXXijx Si KaSaiponhrjr oUela xoXdVet.
Cl. Al. Sir. rv. 11.
Cf. Times. 90.
3 See a passage from his Exegetica Church Catholic, was no exception in his system, koX repl rbv Ki/ptor irriKpvs, us repl avBpiirov \iyef 'Ecu' p.evroi rapa\trCjv rofrrovs. . .£X0flS. . .Xeyuiv'
'O Seiva otiv Tjp.aprev, tirade? yap b Seiva' bearing upon this subject, quoted by Clem. Al.
Str. iv.
12.
It is printed ibx fiiv iriTpir-Qi ipw' oux ^p.apjev p.ev, Sfioios Si h Tip Ttixrxpirn vrjriip' el fievrot also by the Benedictine editor and by Stieren in the Appendix.
Here again atpoSporepov ix^iiaaio rbv \byov, ipw, ivBpurron, 6mm' an AnopAtrgt, ivBpuirov the statement of Irenoeus, that the Basilidians were renegades in time of elvai, SIkoiov Si rbv Qe6v.
KaBapbi yap oi'ocis, ulcrrep elri tis, irb fivrov.
S. HI.
1 el Si lis avrbs <pri<TU>b Ba&iKetdris, persecution, may have suited the dis ciples, but scarcely the master.
PbeudoTertull. also says, martyria negat esse b> pipos ix tou \eyop.imv SeX-fifiarot tov Qeou irwei\-/i<pauev, rb TryarriKivat dVeura, Sri \6yov aroatifyvai rpbs rb rav dray facienda. Adv. Hcer. II.
But it is only fair that the heresiarch should be judged to' trepov Si rb pnjSeybi iriffvfieiv Kal rplror pnaetv pirfii hi k. t. X.
CLEM. Al. by his own statements.
* Similarly Neander, Batilides Str. iv. 17.
Similarly his son Ibidorus, geJiSrt weder in diese CUwae der JudausiSet Si Tip \oyiariKif Kpelrrovas yevofiirovt, tijs (Xdrrovos iv T}p2vKrlaeus
(pari)renden Theotophen, noch der durchau* vai Kparovyras.
Ib. Sir. II.
10.
Where antijvdischen Onottiker.
62.
6 The first two sources are indicated the mastery of brute passion is the sub ject under consideration. by S. Jerome.
Universut pcene error de * dXXa rip BaatXelSv ii irrbOeou rpoChaldceo et Syro et draco scrmone.
Ad apjapr-fyjaodv tjrrjirt rty r^Xty & erlpw Jovin. II.
VALENTINUS.
Hw origin, the early part of the second century, modified by the ~~ emanational theory of the East ; and so far as the religious element was embodied in it, dignified with certain leading terms and traditions of the Christian Beligion.
It is by no means asserted that this description is applicable to the sect for any length of time from the founder.
It disappeared in all probability by attraction of its elements on the one hand, towards the more poetical system of Valentinus, and on the other, towards the neo-Platonic opinions with which many principles were held in common.
1 Valentinus was an Egyptian, as Epiphanius states, of the Phrebonitic nome ; after receiving full Christian in
struction, he lapsed from the faith, and amalgamating together Catholic truths with various principles of the Gnostic philosophy of his day, produced the system from him called the Valentinian heresy.
The use that this heretic and his followers made of Scripture, plainly shews that he had no superficial acquaintance with the Christian doctrines.
In Egypt he was still not only nominally of the Church, but, if Epiphanius may be credited, a 2teacher.
If he had continued at Alexandria, possibly he might have remained in comparative obscurity, and the five books of Irenaeus, containing as they do information upon the Church system and doctrine of the earliest period, that is of in calculable value, would never have been written.
But he transferred his teaching to Rome, about
a.d., where heresy as yet had never taken root ; and he was soon deposed from his order, if he had ever been admitted to any sacred function, and expelled the Church3.
He then retired to Cyprus, the head quarters of his heresy : but re visited Rome on more than one occasion.
1 ffcer. xxxi.
3. potitum, indignatus da ecclesia authen3 Ibid.
7. ticae regutoe abrupit. . .ad expugnandum 8 Speraverat Episoopatum Valentinus, converaua veritatem, et cujuadam veteria quia et ingenio poterat et eloquens.
Sed opinionis aemini nactua colubroso viam alium ex martyrii praerogativa locum delineavit.
Tbbt. c.
Vol. 4.
VALENTINUS.
cxi The schools of Greece and Basilides furnished most Sources of his heresy ( of the leading ideas in his system ; and even his notion '. of two contending principles, that is usually connected with the East, is much more suggestive of Plato and Pythagoras.
The Bishop of Portus indeed has described Valentinus as a 'follower of these two philosophers.
The peculiar method however in which this heretic dealt with the notions of philosophy, with reference to the cosmo gony, was essentially Oriental ; and we can trace back to no other original than the Persian Amshaspands and Ferouers, his system of Moris, or consecutive emana tions from One Divine Principle of Unity ; though even
these may be compared with the numerical harmonies of Pythagoras, and his evolution of male and female numbers.
Strong points of similarity may be observed between the respective hypotheses of Valentinus and Basilides.
Eeproduction was of the very essence of Gnosticism ; and as in these systems every created substance was imagined to have had an antecedent e'iKwv, of which it was the imi tation, so also the consecutive theories themselves, that formed so prominent a feature in the history of the second century, were little else than a varied modification of one or two leading ideas, the generic characteristics of a com mon stock.
Basilides however was the philosopher, and addressed himself to the learned; Valentinus was rather the poet, and clothed the Gnostic system, that he found ready to his hand, in a mythological dress, that was more likely to prove attractive to the fancy of the many.
Hence his system acquired a rapid popularity.
In the East, in the West, and in the South, it spread with re markable rapidity, though with considerable variations 1 OioXoTiyos oix 4jtA tui> J&tayAnd again, ol Tlv$ay&pov kdX TXXdrwos ye\lav ri)v atpcjw rty iavrov (Twayayiiy, ixaSTjral iKoKovB-fyxanrtt toTj KaB-rfftiaa.cii briStlS-optr, Stxalws JIvdayopiKbt xal fi6>ou, ipiffpririKTjv H]v StSatr/caXfav r)ji/ XlXaTUViKbs ou XpwTuwbs, \oyur$cbi. iavrdv /carejSdXoiTO.
HlPP. Phil. VI. 19.
VALENTINUS.
How far from the common type.
The broader features of this Baaihdian scheme are plainly discernible in the Basilidian theory, and independently of historical evidence, the comparative simplicity of this latter fully justifies the assumption that it was prior in point of date.
Thus the ovk wv Qeos of Basilides was too severe an abstraction to be appre ciated by the many, and it became in his successor's definition, the abysmal silence, 'Buflos and 2i7>j, from whence not only the creative word had not yet been evolved, but to which no single definite notion of the human mind could as yet apply.
Not even the term NoDs could be predi cated of when as yet nothing existed for to act upon. it, it
The fundamental notion wholly similar.
Then again is the universe, whether of intelligibles or sensibles, in either e-rrKpavela to? case fell into three distinct classes, and the
ovpavov of Basilides was the Pleroma of his successor; the lowermost system was the astrological Hebdomad, in which divine life and energy was attributed to the planetary a Hebdomads; worlds, as in the Platonic and 4Philonic
traced back to 6Chaldaea by Bardesanes. though the notion is The intermediate system was naturally the Ogdoad in both Xois etbiuxTa SeBivra fwo iyewi)6ri rb re But even this notion to be dis
is cerned in the Basilidian dictum, that all irpotTTax&iv t-p.ade. ovtol yap (ol daripes sc.) £wd re above the Ogdoad was reserved in im
eXvai \4ywTai, xal fwa voepd' uSXKor Si irdvra yap 0uXcurpenetrable silence ; ob/icva airoKp6<pip aiumy.
Hipp.
Ph. vovs avrCiv ixairros, SXos !«'
SXav
irirovSaios k.t.X.
Phil, de M. Op. 24.
VII.
15. ivupavela, i.e. superficies, expanse. avrwv ixdirruiv iroi-qoas
* 5' ffthp-ara So Philo having denned ypaup-i), a Qebs ^$7}Kevels t Ar irepitpopas &s 8ariij b pov ireploSos yew, iirrd oiffas 6Vra iina, line, as urjKos dTrXaris, adds, irKdrovs 5^ irpoayevopAvov 7£yerat iirupdveia. de M. meaning the sun, moon and five planets Op. p. ii M.
Similarly Hippolytcs visible to the naked eye.
Tim. 38 D.
At least the aarpovbp.oi of Euseb. in speaking of the Pythagorean evolu
are Chaldaans in the Syriac, e.g. oi Si more point, yivercu tion of solids from a Si, (prjfftv, Ik ffyptctov ypa/ifir), Kal [suppl. ix ypanp.ijs iwupdveia, aarpovdpLOi <paffl ttjv yr/v rainrpr fiefieplaBai els irrd K\lp.ara, Kal apxew ixdarov KKlp-aros ha tOv hrra dtrripw. irupdveia Si ] bveura els fliSos arepebr vipiartiKt, <pi)<!t, irup.a.
Ph. VI.
23.
\X\ Syriaci, 'ij-i Prcep.
Ev. VI.
In Timm., e. g. said of the it is
planets, p.
38, tin. ult.
Seap.ots re ip.\j/i-
VALENTIN US.
cxiii schemes, and was presided over, as Basilides said, by the The inSpirit, but according to Valentinus by Sophia, whose synonym was also the Spirit.
But in the Basilipp ». 46. dian theory, each of these two subordinate presiding Powers, the Ogdoas and the Hebdomas, was densely ignorant as regards the originating cause of all; and the same notion was reproduced in the ignorance, not only of the Valentinian Demiurge, but also of the superior JEons.
Still the ignorance of which Basilides spoke was of a preservative character, and even 6 /xeyas ap-^wv was only safe so long as he did not yearn for knowledge that pc»- 3was too excellent for him.
The Pleroma of Valentinus
was subject to a similar law, 'the infringement of which first introduced discord into the Pleroma, that led to the disorder of Sophia, produced the abortional Achamoth, and issued in the creation of an evil world of matter.
Basilides also devised the notion of the 2eKrpwfia, a term applied by him to the lower Sonhood, and by Valentinus to the unformed issue of Achamoth.
Then again the tertiary Sonhood derived from the Inscrutable, being of a grosser order, was detained upon earth for the purpose of lustration, and was represented in the 3eK\oyrj or elect seed that was a stranger upon earth, but a denizen of heaven.
And in the same way the seed of Achamoth was a derivation from the Pleroma, whither it must infallibly return upon the restoration of all things.
The more spiritual Sonhood also that instantly recurred to the Supreme, is plainly reflected in the recurrence of the /Soi/XijSels aliw rb vrip tt)v yvZaiv \afieiv, (v iyvutrif icol &fiop<pltf lyhiero. §31.
' xal tj vl/mfri 7% iv ifiop<plf Kara- \c\eiHH&y olovtl iKTpiIijxaTi.
Hipp. Ph.
26.
3 (to! ivrtvOev %(vt/i>rty inXoryty rod k6<x/xov & BiwiXe(5i;s flXi)<pivai X^yei, <is Bard, de FaXo, p.
Cubeton. tu> iTepudofuov <pforei o0<rav.
Clkm. At.
Sir. TV.
26.
VOL. I. h p. 1 1, n.
3, and cf. Did.
Or. i Si]
cxiv
VALENTINUS.
Copied Valentinian Christ to the Pleroma after a transient efful- .TilW111(1C3 — gence upon Achamoth ; while the essential aroma as it were of Sonhood, that, as Basilides said, still attached to the Spirit, was no less evidently represented in the doTu) p. 33,6. a(p9apalas that adhered to Achamoth as the gift of Christ and of the Holy Spirit.
It may be observed in passing, that the modicum of Christian instruction that Valentinus had received is manifested in his doctrine of the Spirit.
In the Basilidian scheme the Spirit was said clearly not to p. xci». s. be consubstantial with the Sonhood ; though the odour of Sonhood passed not wholly over from it ; but Valentinus in correction of this gross misappreciation of Christian doc
trine, declared that Christ and the Holy Spirit are consub stantial with each other ; while the relation in which they stood to the yEons of the Pleroma, the various modes of the Divine subsistence, was to reduce all to one principle of unity, so that under the influence of one heavenly p. 22. bond, all were equally Divine Mind, all were Logos, and Truth, and Life, &c, &c; in other words, Christ and the Holy Spirit, as existing in the perfect consubstantiation of the 'Pleroma, were themselves consubstantial with the Divine Entities of which it consisted.
Further, in the Basilidian scheme, the unformed mass of 2rnatter, called there, duopcpta and irnvairepfkla, was first evolved, and from this unformed mass the psychic Ogdoad, or peyas dp-^wv, had his being.
In a similar manner the Passion of Acha moth gave rise in the first instance to primary matter, rod p. 4i.
/uev ex tov vdOovi, d vXri, but subsequently to the psychic principle, from whence Demiurge emanated, the Ruler of all that was consubstantial with his own psychic nature, and organiser of the material, twv etc tov irdQovs xal tijs 1 Pleroma is expressed in Hebrew 8 In Plato'B philosophy matter was by but this term is identified uncrccUe; but the soul, as dominant, cabbalistically with (Int. in was first harmonised ; then the work of Zoh.
II. viii.
2,) because both terms educing order from chaos commenced, sum 86.
Cf. also Phjiolaub, B<kckh, p. 166.