Chapter XXXIII.--Secundus' System of Æons; Epiphanes; Ptolemæus.
A certain (heretic) Secundus, [726] born about the same time with Ptolemæus, expresses himself thus: (he says) that there is a right tetrad and a left tetrad,--namely, light and darkness. And he affirms that the power which withdrew and laboured under deficiency, was not produced from the thirty Æons, but from the fruits of these. Some other (heretic), however--Epiphanes, a teacher among them--expresses himself thus: "The earliest originating principle was inconceivable, ineffable, and unnameable;" and he calls this Monotes. And (he maintains) that there co-exists with this (principle) a power which he denominates Henotes. This Henotes and this Monotes, not by projection (from themselves), sent forth a principle (that should preside) over all intelligibles; (and this was) both unbegotten and invisible, and he styles it a Monad. "With this power co-exists a power of the same essence, which very (power) I call Unity. These four powers sent forth the remainder of the projections of the Æons." But others, again, denominate the chief and originating Ogdoad, (which is) fourth (and) invisible, by the following names: first, Proarche; next, Anennoetus; third, Arrhetus; and fourth, Aoratus. And that from the first, Proarche, was projected by a first and fifth place, Arche; and from Anennoetus, by a second and sixth place, Acataleptus; and from Arrhetus, by a third and seventh place, Anonomastus; and from Aoratus, Agennetus, a complement of the first Ogdoad. They wish that these powers should exist before Bythus and Sige. Concerning, however, Bythus himself, there are many different opinions. Some affirm him to be unwedded, neither male nor female; but others (maintain) that Sige, who is a female, is present with him, and that this constitutes the first conjugal union.
But the followers of Ptolemæus [727] assert that (Bythus) has two spouses, which they call likewise dispositions, viz., Ennoia and Thelesis (conception and volition). For first the notion was conceived of projecting anything; next followed, as they say, the will to do so. Wherefore also these two dispositions and powers--namely, Ennoia and Thelesis--being, as it were, mingled one with the other, there ensued a projection of Monogenes and Aletheia by means of a conjugal union. And the consequence was, that visible types and images of those two dispositions of the Father came forth from the invisible (Æons), viz., from Thelema, Nous, and from Ennoia, Aletheia. And on this account the image of the subsequently generated Thelema is (that of a) male; but (the image) of the unbegotten Ennoia is (that of a) female, since volition is, as it were, a power of conception. For conception always cherished the idea of a projection, yet was not of itself at least able to project itself, but cherished the idea (of doing so). When, however, the power of volition (would be present), then it projects the idea which had been conceived.
[726] Concerning Secundus and Epiphanes, see Irenæus, i. 11; Theodoret, Hær. Fab., i. 5-9; Epiphanius, xxxii. 1, 3, 4; Tertullian, Adv. Valent., c. xxxviii.; and St. Augustine, Hær., xi. Hippolytus, in his remarks on Secundus and Epiphanes, borrows from St. Irenæus.
[727] Concerning Ptolemæus, see Irenæus, i. 12; Tertullian, De Præscript., c. xlix.; and Advers. Valent., c. viii.; Epiphanius, Hær., xxxiii. 3-7; and Theodoret, Hæret. Fab., i. 8.
Chapter XXXIV.--System of Marcus; A Mere Impostor; His Wicked Devices Upon the Eucharistic Cup.
A certain other teacher among them, Marcus, [728] an adept in sorcery, carrying on operations [729] partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a colour (as that alluded to above), uttering for a considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its colour to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians. [730] And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus.
[728] Concerning Marcus, see Irenæus, i. 12-18; Tertullian, Præscript., c. l.; Epiphanius, Hær., xxxiv.; Theodoret, Hæret. Fab., i. 9; St. Augustine, Hær., c. xiv.; and St. Jerome's 29th Epistle.
[729] energon: Bunsen reads dron, which has the same meaning. Cruice reads aioron, but makes no attempt at translation. Miller's reading is doron, which is obviously corrupt, but for which dolon has been suggested, and with good show of reason.
[730] [The lost book upon the Witch of Endor, possibly. "Against the Magi" is the title of the text, and is taken to refer to book iv. cap. xxviii. p. 35, supra: the more probable opinion.