Chapter XVI.--Heresy of Valentinus; Derived from Plato and Pythagoras.
The heresy of Valentinus [649] is certainly, then, connected with the Pythagorean and Platonic theory. For Plato, in the Timæus, altogether derives his impressions from Pythagoras, and therefore Timæus himself is his Pythagorean stranger. Wherefore, it appears expedient that we should commence by reminding (the reader) of a few points of the Pythagorean and Platonic theory, and that (then we should proceed) to declare the opinions of Valentinus. [650] For even although in the books previously finished by us with so much pains, are contained the opinions advanced by both Pythagoras and Plato, yet at all events I shall not be acting unreasonably, in now also calling to the recollection of the reader, by means of an epitome, the principal heads of the favourite tenets of these (speculators). And this (recapitulation) will facilitate our knowledge of the doctrines of Valentinus, by means of a nearer comparison, and by similarity of composition (of the two systems). For (Pythagoras and Plato) derived these tenets originally from the Egyptians, and introduced their novel opinions among the Greeks. But (Valentinus took his opinions) from these, because, although he has suppressed the truth regarding his obligations to (the Greek philosophers), and in this way has endeavoured to construct a doctrine, (as it were,) peculiarly his own, yet, in point of fact, he has altered the doctrines of those (thinkers) in names only, and numbers, and has adopted a peculiar terminology (of his own). Valentinus has formed his definitions by measures, in order that he may establish an Hellenic heresy, diversified no doubt, but unstable, and not connected with Christ.
[649] Valentinus came from Alexandria to Rome during the pontificate of Hyginus, and established a school there. His desire seems to have been to remain in communion with Rome, which he did for many years, as Tertullian informs us. Epiphanius, however, tells that Valentinus, towards the end of his life, when living in Cyprus, separated entirely from the Church. Irenæus, book i.; Tertullian on Valentinus, and chap. xxx. of his Præscript.; Clemens Alexandrinus, Strom., iv. 13, vi. 6; Theodoret, Hæret. Fab., i. 7; Epiphanius, Hær., xxxi.; St. Augustine, Hær., xi.; Philastrius, Hist. Hærs., c. viii.; Photius, Biblioth., cap. ccxxx.; Clemens Alexandrinus' Epitome of Theodotus (pp. 789-809, ed. Sylburg). The title is, 'Ek ton Theodotou kai tes anatolikes kaloumenes didaskalias, kata tous Oualentinou chronous epitomai. See likewise Neander's Church History, vol. ii. Bohn's edition.
[650] These opinions are mostly given in extracts from Valentinus' work Sophia, a book of great repute among Gnostics, and not named by Hippolytus, probably as being so well known at the time. The Gospel of Truth, mentioned by Irenæus as used among the Valentinians, is not, however, considered to be from the pen of Valentinus. In the extracts given by Hippolytus from Valentinus, it is important (as in the case of Basilides: see translator's introduction) to find that he quotes St. John's Gospel, and St. Paul's Epistle to the Ephesians. The latter had been pronounced by the Tübingen school as belonging to the period of the Montanistic disputes in the middle of the second century, that is, somewhere about 25-30 years after Valentinus.
Chapter XVII.--Origin of the Greek Philosophy.
The origin, then, from which Plato derived his theory in the Timæus, is (the) wisdom of the Egyptians. [651] For from this source, by some ancient and prophetical tradition, Solon [652] taught his entire system concerning the generation and destruction of the world, as Plato says, to the Greeks, who were (in knowledge) young children, and were acquainted with no theological doctrine of greater antiquity. In order, therefore, that we may trace accurately the arguments by which Valentinus established his tenets, I shall now explain what are the principles of the philosophy of Pythagoras of Samos,--a philosophy (coupled) with that Silence so celebrated by the Greeks. And next in this manner (I shall elucidate) those (opinions) which Valentinus derives from Pythagoras and Plato, but refers with all solemnity of speech to Christ, and before Christ to the Father of the universe, and to Silence conjoined with the Father.
[651] See Timæus, c. vii. ed. Bekker.
[652] Or, "Solomon," evidently a mistake.
Chapter XVIII.--Pythagoras' System of Numbers.
Pythagoras, then, declared the originating principle of the universe to be the unbegotten monad, and the generated duad, and the rest of the numbers. And he says that the monad is the father of the duad, and the duad the mother of all things that are being begotten--the begotten one (being mother) of the things that are begotten. And Zaratas, the pupil of Pythagoras, was in the habit of denominating unity a father, and duality a mother. For the duad has been generated from the monad, according to Pythagoras; and the monad is male and primary, but the duad female (and secondary). And from the duad, again, as Pythagoras states, (are generated) the triad and the succeeding numbers up to ten. For Pythagoras is aware that this is the only perfect number--I mean the decade--for that eleven and twelve are an addition and repetition of the decade; not, however, that what is added [653] constitutes the generation of another number. And all solid bodies he generates from incorporeal (essences). For he asserts that an element and principle of both corporeal and incorporeal entities is the point which is indivisible. And from a point, he says, is generated a line, and from a line a surface; and a surface flowing out into a height becomes, he says, a solid body. Whence also the Pythagoreans have a certain object of adjuration, viz., the concord of the four elements. And they swear in these words:--
"By him who to our head quaternion gives,
A font that has the roots of everlasting nature." [654]
Now the quaternion is the originating principle of natural and solid bodies, as the monad of intelligible ones. And that likewise the quaternion generates, [655] he says, the perfect number, as in the case of intelligibles (the monad) does the decade, they teach thus. If any, beginning to number, says one, and adds two, then in like manner three, these (together) will be six, and to these (add) moreover four, the entire (sum), in like manner, will be ten. For one, two, three, four, become ten, the perfect number. Thus, he says, the quaternion in every respect imitated the intelligible monad, which was able to generate a perfect number.
[653] Miller would read for prostithemenon, nomisteon or nomizei.
[654] Respecting these lines, Miller refers us to Fabricius, in Sextum Empiricum, p. 332.
[655] The Abbe Cruice adduces a passage from Suidas (on the word arithmos) which contains a similar statement to that furnished by Hippolytus.