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| Valentinus Convicted of Plagiarisms from Plato.
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Chapter
XXXII.—Valentinus Convicted of Plagiarisms from Plato.
I think that the heresy of Valentinus which is of
Pythagorean (origin), has been sufficiently, indeed more than
sufficiently, delineated. It therefore seems also expedient, that
having explained his opinions, we should desist from (further)
refutation (of his system). Plato, then, in expounding mysteries
concerning the universe, writes to Dionysius expressing himself after
some such manner718
| 718 Cruice
thinks that the following extract from Plato’s epistles has been
added by a second hand. [Cf. vol. iii. p. 181, this series.] | as
this: “I must speak to you by riddles,719
| 719
There are some verbal diversities between the texts of Plato and
Hippolytus, which a reference will show (see Plat., Epist., t.
ix. p. 76, ed. Bekker). | in order that if the letter may meet with
any accident in its leaves by either sea or land, he who reads (what
falls into his hands) may not understand it. For so it is.
All things are about the King of all, and on his account are all
things, and he is cause of all the glorious (objects of
creation). The second is about the second, and the third about
the third. But pertaining to the King there is none of those
things of which I have spoken. But after this the soul earnestly
desires to learn what sort these are, looking upon those things that
are akin to itself, and not one of these is (in itself)
sufficient. This is, O son of Dionysius and Doris, the question
(of yours) which is a cause of all evil things. Nay, but rather
the solicitude concerning this is innate in the soul; and if one does
not remove this, he will never really attain truth.720
| 720 Some
forty lines that follow in Plato’s letter are omitted here. | But what is astonishing in this
matter, listen. For there are men who have heard these
things—(men) furnished with capacities for learning, and
furnished with capacities of memory, and persons who altogether in
every way are endued with an aptitude for investigation with a view to
inference. (These are) at present aged speculators.721
| 721 Here
likewise there is another deficiency as compared with the original
letter. | And they assert that opinions which
at one time were credible are now incredible, and that things once
incredible are now the contrary. While, therefore, turning the
eye of examination towards these (inquiries), exercise caution, lest at
any time you should have reason to repent in regard of those things
should they happen in a manner unbecoming to your dignity. On
this account I have written nothing concerning these (points); nor is
there any treatise of Plato’s (upon them), nor ever shall there
be. The observations, however, now made are those of Socrates,
conspicuous for virtue even while he was a young man.”
Valentinus, falling in with these (remarks), has
made a fundamental principle in his system “the King of
all,” whom Plato mentioned, and whom this heretic styles Pater,
and Bythos, and Proarche722
| 722
Miller’s text is, καὶ
πᾶσι γῆν, etc. In the
German and French edition of Hippolytus we have, instead of this,
καὶ
Προαρχὴν. The
latter word is introduced on the authority of Epiphanius and
Theodoret. Bernays proposes Σιγὴν, and Scott Πλάστην.
The Abbe Cruice considers Πλάστην an incongruous
word as applied to the creation of spiritual beings. |
over the rest of the Æons. And when Plato uses the words,
“what is second about things that are second,” Valentinus
supposes to be second all the Æons that are within the limit (of
the Pleroma, as well as) the limit (itself). And when Plato uses
the words, “what is third about what is third,” he has
(constituted as third) the entire of the arrangement (existing)
outside the limit723
| 723 The
word “limit” occurs twice in this sentence, and Bunsen
alters the second into “Pleroma,” so that the words may be
rendered thus: “Valentinus supposes to be second all the
Æons that are within the Pleroma.” | and the
Pleroma. And Valentinus has elucidated this (arrangement) very
succinctly, in a psalm commencing from below, not as Plato does, from
above, expressing himself thus: “I behold724
| 724 This is
a Gnostic hymn, and is arranged metrically by Cruice, of which the
following is a translation:—
All things whirled on by spirit I
see,
Flesh from soul depending,
And soul from air forth flashing,
And air from æther hanging,
And fruits from Bythus streaming,
And from womb the infant growing. | all things suspended in air by spirit,
and I perceive all things wafted by spirit; the flesh (I see) suspended
from soul, but the soul shining out from air, and air depending from
Æther, and fruits produced from Bythus, and the fœtus borne
from the womb.” Thus (Valentinus) formed his opinion on
such (points). Flesh, according to these (heretics), is matter
which is suspended from the soul of the Demiurge. And soul shines
out from air; that is, the Demiurge emerges from the spirit, (which is)
outside the Pleroma. But air springs forth from Æther; that
is, Sophia, which is outside (the Pleroma, is projected from the
Pleroma) which is within the limit, and (from) the entire Pleroma
(generally). And from Bythus fruits are produced; (that is,) the
entire projection of the Æons is made from the Father. The
opinions, then, advanced by Valentinus have been sufficiently
declared. It remains for us to explain the tenets of those who
have emanated from his school, though each adherent (of Valentinus)
entertains different opinions.725
| 725 The text
here is corrupt, but the above rendering follows the Abbe
Cruice’s version. Bunsen’s emendation would, however,
seem untenable. | E.C.F. INDEX & SEARCH
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