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Anti-Marcion
I will now collect from different sources, by way of conclusion, what they affirm concerning the dispensation[6866] of the whole human race. Having at first stated their views as to man’s threefold nature—which was, however, united in one[6867] in the case of Adam—they then proceed after him to divide it (into three) with their especial characteristics, finding opportunity for such distinction in the posterity of Adam himself, in which occurs a threefold division as to moral differences. Cain and Abel, and Seth, who were in a certain sense the sources of the human race, become the fountain-heads of just as many qualities[6868] of nature and essential character.[6869] The material nature,[6870] which had become reprobate for salvation, they assign to Cain; the animal nature, which was poised between divergent hopes, they find[6871] in Abel; the spiritual, preordained for certain salvation, they store up[6872] in Seth. In this way also they make a twofold distinction among souls, as to their property of good and evil—according to the material condition derived from Cain, or the animal from Abel. Men’s spiritual state they derive over and above the other conditions,[6873] from Seth adventitiously,[6874] not in the way of nature, but of grace,[6875] in such wise that Achamoth infuses it[6876] among superior beings like rain[6877] into good souls, that is, those who are enrolled in the animal class. Whereas the material class—in other words, those which are bad souls—they say, never receive the blessings of salvation;[6878] for that nature they have pronounced to be incapable of any change or reform in its natural condition.[6879] This grain, then, of spiritual seed is modest and very small when cast from her hand, but under her instruction[6880] increases and advances into full conviction, as we have already said;[6881] and the souls, on this very account, so much excelled all others, that the Demiurge, even then in his ignorance, held them in great esteem. For it was from their list that he had been accustomed to select men for kings and for priests; and these even now, if they have once attained to a full and complete knowledge of these foolish conceits of theirs,[6882] since they are already naturalized in the fraternal bond of the spiritual state, will obtain a sure salvation, nay, one which is on all accounts their due.
For this reason it is that they neither regard works[6883] as necessary for themselves, nor do they observe any of the calls of duty, eluding even the necessity of martyrdom on any pretence which may suit their pleasure. For this rule, (they say), is enjoined upon the animal seed, in order that the salvation, which we do not possess by any privilege of our state,[6884] we may work out by right[6885] of our conduct. Upon us, who are of an imperfect nature,[6886] is imprinted the mark of this (animal) seed, because we are reckoned as sprung from the loves of Theletus,[6887] and consequently as an abortion, just as their mother was. But woe to us indeed, should we in any point transgress the yoke of discipline, should we grow dull in the works of holiness and justice, should we desire to make our confession anywhere else, I know not where, and not before the powers of this world at the tribunals of the chief magistrates![6888] As for them, however, they may prove their nobility by the dissoluteness[6889] of their life and their diligence[6890] in sin, since Achamoth fawns on them as her own; for she, too, found sin no unprofitable pursuit. Now it is held amongst them, that, for the purpose of honouring the celestialmarriages,[6891] it is necessary to contemplate and celebrate the mystery always by cleaving to a companion, that, is to a woman; otherwise (they account any man) degenerate, and a bastard[6892] to the truth, who spends his life in the world without loving a woman or uniting himself to her. Then what is to become of the eunuchs whom we see amongst them?
It remains that we say something about the end of the world,[6893] and the dispensing of reward. As soon as Achamoth has completed the full harvest of her seed, and has then proceeded to gather it into her garner, or, after it has been taken to the mill and ground to flour, has hidden it in the kneading-trough with yeast until the whole be leavened, then shall the end speedily come.[6894] Then, to begin with, Achamoth herself removes from the middle region,[6895] from the second stage to the highest, since she is restored to the Pleroma: she is immediately received by that paragon of perfection[6896] Soter, as her spouse of course, and they two afterwards consummate[6897] new nuptials. This must be the spouse of the Scripture,[6898] the Pleroma of espousals (for you might suppose that the Julian laws[6899] were interposing, since there are these migrations from place to place). In like manner, the Demiurge, too, will then change the scene of his abode from the celestial Hebdomad[6900] to the higher regions, to his mother’s now vacant saloon[6901]—by this time knowing her, without however seeing her. (A happy coincidence!) For if he had caught a glance of her, he would have preferred never to have known her.
As for the human race, its end will be to the following effect:—To all which bear the earthy[6902] and material mark there accrues an entire destruction, because “all flesh is grass,”[6903] and amongst these is the soul of mortal man, except when it has found salvation by faith. The souls of just men, that is to say, our souls, will be conveyed to the Demiurge in the abodes of the middle region. We are duly thankful; we shall be content to be classed with our god, in whom lies our own origin.[6904] Into the palace of the Pleroma nothing of the animal nature is admitted—nothing but the spiritual swarm of Valentinus. There, then, the first process is the despoiling of men themselves, that is, men within the Pleroma.[6905] Now this despoiling consists of the putting off of the souls in which they appear to be clothed, which they will give back to their Demiurge as they had obtained[6906] them from him. They will then become wholly intellectual spirits—impalpable,[6907] invisible[6908]—and in this state will be readmitted invisibly to the Pleroma—stealthily, if the case admits of the idea.[6909] What then? They will be dispersed amongst the angels, the attendants on Soter. As sons, do you suppose? Not at all. As servants, then? No, not even so. Well, as phantoms? Would that it were nothing more! Then in what capacity, if you are ashamed to tell us? In the capacity of brides. Then will they end[6910] their Sabine rapes with the sanction of wedlock. This will be the guerdon of the spiritual, this the recompense of their faith! Such fables have their use. Although but a Marcus or a Gaius,[6911] full-grown in this flesh of ours, with a beard and such like proofs (of virility,) it may be a stern husband, a father, a grandfather, a great-grandfather (never mind what, in fact, if only a male), you may perhaps in the bridal-chamber of the Pleroma—I have already said so tacitly[6912]—even become the parent by an angel of some Æon of high numerical rank.[6913] For the right celebration of these nuptials, instead of the torch and veil, I suppose that secret fire is then to burst forth, which, after devastating the whole existence of things, will itself also be reduced to nothing at last, after everything has been reduced to ashes; and so their fable too will be ended.[6914] But I, too, am no doubt a rash man, in having exposed so great a mystery in so derisive a way: I ought to be afraid that Achamoth, who did not choose to make herself known even to her own son, would turn mad, that Theletus would be enraged, that Fortune[6915] would be irritated. But I am yet a liege-man of the Demiurge. I have to return after death to the place where there is no more giving in marriage, where I have to be clothed upon rather than to be despoiled,—where, even if I am despoiled of my sex, I am classed with angels—not a male angel, nor a female one. There will be no one to do aught against me, nor will they then find any male energy in me.
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