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| Chapter XXIX.—Doctrines of various other Gnostic sects, and especially of the Barbeliotes or Borborians.
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Chapter XXIX.—Doctrines of various
other Gnostic sects, and especially of the Barbeliotes or Borborians.
1. Besides those, however, among
these heretics who are Simonians, and of whom we have already spoken, a
multitude of Gnostics have sprung up, and have been manifested like
mushrooms growing out of the ground. I now proceed to describe the
principal opinions held by them. Some of them, then, set forth a certain
Æon who never grows old, and exists in a virgin spirit: him they style
Barbelos.2963
| 2963 Harvey
supposes this name to be derived from two Syriac words, meaning
“God in a Tetrad.” Matter again derives it from two Hebrew
words, denoting “Daughter of the Lord.” | They
declare that somewhere or other there exists a certain father who cannot
be named, and that he was desirous to reveal himself to this Barbelos.
Then this Ennœa went forward, stood before his
face, and demanded from him Prognosis (prescience). But when Prognosis
had, [as was requested,] come forth, these two asked for Aphtharsia
(incorruption), which also came forth, and after that Zoe Aionios
(eternal life). Barbelos, glorying in these, and contemplating their
greatness, and in conception2964
| 2964 Both the text and meaning are here altogether
doubtful. | [thus formed], rejoicing in this greatness,
generated light similar to it. They declare that this was the beginning
both of light and of the generation of all things; and that the Father,
beholding this light, anointed it with his own benignity, that it might
be rendered perfect. Moreover, they maintain that this was Christ, who
again, according to them, requested that Nous should be given him as an
assistant; and Nous came forth accordingly. Besides these, the Father
sent forth Logos. The conjunctions of Ennœa and Logos, and of Aphtharsia
and Christ, will thus be formed; while Zoe Aionios was united to Thelema,
and Nous to Prognosis. These, then, magnified the great light and
Barbelos.
2. They also affirm that
Autogenes was afterwards sent forth from Ennœa and Logos, to be
a representation of the great light, and that he was greatly
honoured, all things being rendered subject unto him. Along with him was
sent forth Aletheia, and a conjunction was formed between Autogenes and
Aletheia. But they declare that from the Light, which is Christ, and from
Aphtharsia, four luminaries were sent forth to surround Autogenes; and
again from Thelema and Zoe Aionios four other emissions took place, to
wait upon these four luminaries; and these they name Charis (grace),
Thelesis (will), Synesis (understanding), and Phronesis (prudence). Of
these, Charis is connected with the great and first luminary: him they
represent as Soter (Saviour), and style Armogenes.2965
| 2965 Harvey refers to the cabbalistic books in
explanation of this and the following names, but their meanings are very
uncertain. | Thelesis, again, is united to the second luminary,
whom they also name Raguel; Synesis to the third, whom they call David;
and Phronesis to the fourth, whom they name Eleleth.
3. All these, then, being thus settled, Autogenes
moreover produces a perfect and true man, whom they also call Adamas,
inasmuch as neither has he himself ever been conquered, nor have those
from whom he sprang; he also was, along with the first light, severed
from Armogenes. Moreover, perfect knowledge was sent forth by Autogenes
along with man, and was united to him; hence he attained to the knowledge
of him that is above all. Invincible power was also conferred on him by
the virgin spirit; and all things then rested in him, to sing praises to
the great Æon. Hence also they declare were manifested the mother, the
father, the son; while from Anthropos and Gnosis that Tree was produced
which they also style Gnosis itself.
4. Next they maintain, that from the first angel, who
stands by the side of Monogenes, the Holy Spirit has been sent forth,
whom they also term Sophia and Prunicus.2966
| 2966 Various explanations of this
word have been proposed, but its signification remains altogether
doubtful. | He then, perceiving that all the others had
consorts, while he himself was destitute of one, searched after a being
to whom he might be united; and not finding one, he exerted and extended
himself to the uttermost and looked down into the lower regions, in the
expectation of there finding a consort; and still not meeting with one,
he leaped forth [from his place] in a state of great impatience, [which
had come upon him] because he had made his attempt without the good-will
of his father. Afterwards, under the influence of simplicity and
kindness, he produced a work in which were to be found ignorance and
audacity. This work of his they declare
to be Protarchontes, the former of this [lower] creation. But they relate
that a mighty power carried him away from his mother, and that he settled
far away from her in the lower regions, and formed the firmament of
heaven, in which also they affirm that he dwells. And in his ignorance he
formed those powers which are inferior to himself—angels, and
firmaments, and all things earthly. They affirm that he, being united to
Authadia (audacity), produced Kakia (wickedness), Zelos (emulation),
Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were
generated, the mother Sophia deeply grieved, fled away, departed into the
upper regions, and became the last of the Ogdoad, reckoning it downwards.
On her thus departing, he imagined he was the only being in existence;
and on this account declared, “I am a jealous God, and besides me
there is no one.”2967
Such are the falsehoods which these people invent.E.C.F. INDEX & SEARCH
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