Chapter XIII

, _infra_.

Footnote 378:

Hippolytus, _op. cit._ Bk VI. c. 32, p. 289, Cruice.

Footnote 379:

_Ibid._ p. 290, Cruice. Κατὰ τοῦτο τοίνυν τὸ μέρος, θνητή τις ἐστὶν ἡ ψυχή, μεσότης τις οὖσα· ἔστι γὰρ Ἑβδομὰς καὶ Κατάπαυσις. “According to this, therefore,” [he has just said that fire has a twofold power, for there is a fire which devours everything and which cannot be extinguished] “part (of the Demiurge) is a certain soul which is subject to death, and a certain substance which occupies a middle place. For it is a Hebdomad and a laying to rest.” The passage is not easy, but seems to mean that some of the souls made by the Demiurge are mortal, while others are susceptible of salvation. Cf. n. 1, p. 109, _infra_. The name Hebdomad evidently refers to the seven astronomical heavens under the rule of the Demiurge, and the title “Ancient of Days” identifies him, like the Jaldabaoth of the Ophites, with the God of the Jews.

Footnote 380:

Called Ogdoadas or eighth, because it is next above the seven heavens; but Sophia, the 28th, was the last of the aeons. We see, therefore, that Valentinus, like the Ophites of the diagram, is reckoning forwards and backwards in the most confusing way.

Footnote 381:

So Irenaeus, Bk I. c. 1, § 9, pp. 44, 45, Harvey, says that they [the Valentinians] say that the seven heavens are endowed with intelligence (νοητούς) and that they suppose them to be angels, and that the Demiurge is himself an angel like God. Also that Paradise is a heaven above the third, and that a fourth angel rules (?) there, and that from him Adam took somewhat while talking to him. Whatever this story may mean, it is curious to see how readily the Gnostics identified in name a heavenly place with its ruler, as in the titles of kings and peers.

Footnote 382:

Irenaeus, Bk I. c. 1, § 10, pp. 47, 48, Harvey, says that the Devil or Cosmocrator and all the spiritual things of evil (τὰ πνευματικὰ τῆς πονηρίας) were made out of the pain (λύπη) of Sophia, and that he is the creation of the Demiurge, but knows what is above him, because he is a spirit, while his creator is ignorant that there is anything higher than himself, because he is only ruler of animal things (ψυχικὰ ὑπάρχοντα). In this, which is probably the teaching of Ptolemy, Valentinus’ successor is seen to be reverting to the Ophite ideas. Hippolytus, who here probably gives us Valentinus’ own doctrine, says on the other hand (_op. cit._ Bk VI. c. 33, pp. 290, 291, Cruice): Ὥσπερ οὖν τῆς ψυχικῆς οὐσίας ἡ πρώτη καὶ μεγίστη δύναμις γέγονεν εἰκὼν [the text is here restored by Cruice: τοῦ μονογενοῦς υἱοῦ, οὕτω τῆς ὑλικῆς οὐσίας δύναμις] διάβολος, ὁ ἄρχων τοῦ κόσμον τούτου· τῆς δὲ τῶν δαιμόνων οὐσίας, ἤτις ἐστὶν ἐκ τῆς ἀπορίας, ὁ Βεελζεβούδ. “As therefore the first and greatest power of the animal substance (the Demiurge) came into being as the image of the unique son (Nous), so the power of the material substance is the Devil, the Ruler of this world: and Beelzebud [the power] of the substance of demons which came into being from the perplexity” (of Sophia). It has been shown elsewhere (_P.S.B.A._ 1901, pp. 48, 49) that this Beelzebud or Beelzebuth is written in the Magic Papyri Jabezebuth or Yahweh Sabaoth, probably in pursuance of the parallelism which gives every god or superior power his correspondent personality in the inferior or evil world. In all magic, mediaeval or otherwise, Beelzebuth is carefully distinguished from Satan.

Footnote 383:

Matthew x. 25, xii. 24, 27; Mark iii. 22; Luke xi. 15, have βεελξεβούλ, while the Peshitto writes the more familiar Beelzebub. See _P.S.B.A._ quoted in last note.

Footnote 384:

Called also the Heavenly Jerusalem. Hippolytus, _op. cit._ Bk VI. c. 32, p. 290, Cruice.

Footnote 385:

Irenaeus, Bk I. c. 1, § 10, p. 49, Harvey: Δημιουργήσαντα δὴ τὸν κόσμον, πεποιηκέναι καὶ τὸν ἄνθρωπον τὸν χοϊκόν· οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς γῆς, ἀλλ’ ἀπὸ τῆς ἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα· καὶ εἰς τοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται. “Having indeed fashioned the world, he (the Demiurge) made material man; not taking him out of this dry earth, but from the unseen substance, from the poured forth and liquid matter, and into him, they declare, he breathed that which is of the soul.” Although this might be taken for a Ptolemaic elaboration or embroidery of Valentinus’ own doctrine, it is repeated in almost identical words in the _Excerpta Theodoti_ of Clement of Alexandria, which represent the teaching of the Oriental School, and it is therefore possibly the statement of Valentinus himself. Hippolytus, _op. cit._ Bk VI. c. 34, p. 293, Cruice, is quite in accord with this. Irenaeus says later (Bk I. c. 1, § 11) with reference to the body of Jesus: καὶ ὑλικὸν δὲ οὐδ’ ὁτιοῦν εἰληφέναι λέγουσιν αὐτόν· μὴ γὰρ εἶναι τὴν ὕλην δεκτικὴν σωτηρίας. “And they say that He took on Himself nothing whatever of matter; for matter is not susceptible of salvation.” From which it is to be inferred that Valentinus rejected the resurrection of the body.

Footnote 386:

Irenaeus, Bk I. c. 1, § 4, p. 23, Harvey, says that when Jesus, the Joint Fruit of the Pleroma, was projected, Angels of the same kind as himself (ὁμογενεῖς) were projected with him as a guard of honour. That these are the spiritual spouses of the souls of men is confirmed by Hippolytus, _op. cit._ Bk VI. c. 34, p. 292, according to Cruice’s emendation: Ὑποδιῄρηται δὲ καὶ τὰ ἐν τῇ Ὀγδοάδι, καὶ προβεβήκασιν ἡ Σοφία, ἥτις ἐστὶ μήτηρ πάντων τῶν ζώντων κατ’ αὐτούς, καὶ ὁ κοινὸς τοῦ Πληρώματος καρπὸς ὁ Λόγος, [καὶ] οἵτινες εἰσὶν ἄγγελοι ἐπουράνιοι, πολιτευόμενοι ἐν Ἰερουσαλὴμ τῇ ἄνω, τῇ ἐν οὐρανοῖς. “The things which are in the Ogdoad also are subdivided, and there proceed (from it) Sophia who is, according to them, the Mother of All Living, and the Joint Fruit of the Pleroma, the Logos, and there are certain heavenly angels who are citizens of the Jerusalem which is above, that which is in the heavens.” So later (_ibid._ p. 293, Cruice) ... οἵτινές εἰσι λόγοι ἄνωθεν κατεσπαρμένοι ἀπὸ τοῦ κοινοῦ τοῦ Πληρώματος καρποῦ καὶ τῆς Σοφίας εἰς τοῦτον τὸν κόσμον, κατοικοῦντες ἐν [σώμα]τι χοϊκῷ μετὰ ψυχῆς, ὅταν δαίμονες μὴ συνοικῶσι τῇ ψύχῃ. “There are certain Logoi sown from above in the world by the Joint Fruit of the Pleroma and Sophia, which dwell in the material body with the soul, when there are no demons dwelling with it.” Clement of Alexandria, in _Strom._ Bk V. c. 14, points out that the notion of demons dwelling with the soul is to be found in Plato, and quotes the passage from the Vision of Er (_Rep._ Bk X. c. 15) about the souls of men between births each receiving from the hand of Lachesis a demon as their guides through life. It is more likely, however, to have been derived from the Zoroastrian belief in the Fravashis or Ferouers, celestial spirits who live with Ahura Mazda and the powers of light, until they are sent on earth to be joined with the souls of men, and to combat the powers of Ahriman (see L. C. Casartelli, _La Philosophie Religieuse du Mazdéisme_, Paris, 1884, pp. 76-80, for references). Cf. Hope Moulton, _op. cit._ c. VIII. _passim_.

Footnote 387:

Irenaeus, Bk I. c. 1, § 12, p. 59, Harvey: Τοὺς δὲ πνευματικοὺς ἀποδυσαμένους τὰς ψυχὰς καὶ πνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ ἀοράτως ἐντὸς πληρώματος εἰσελθόντας νύμφας ἀποδοθήσεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις. “And the Spirituals, or Pneumatis, doffing their souls and becoming intelligent spirits, shall enter unperceived and unseen within the Pleroma, and shall be given as brides to the angels about the Saviour.” This suggestion, which completely shocked the modesty of Tertullian, may be connected with the Zoroastrian idea of the virgin who appears to the believer as his conductor at the bridge Chinvat. See