1. But if they will not yield assent to any one of these conclusions, since in that case they would be proved by us as incapable of rendering any reason for such a production of their Pleroma, they will of necessity be shut up to this -- that they confess that, above the Pleroma, there was some other system more spiritual and more powerful, after the image of which their Pleroma was formed. For if the Demiurge did not of himself construct that figure of creation which exists, but made it after the form of those things which are above, then from whom did their Bythus -- who, to be sure, brought it about that the Pleroma should be possessed of a configuration of this kind -- receive the figure of those things which existed before Himself? For it must needs be, either that the intention [of creating] dwelt in that god who made the world, so that of his own power, and from himself, he obtained the model of its formation; or, if any departure is made from this being, then there will arise a necessity for constantly asking whence there came to that one who is above him the configuration of those things which have been made; what, too, was the number of the productions; and what the substance of the model itself? If, however, it was in the power of Bythus to impart of himself such a configuration to the Pleroma, then why may it not have been in the power of the Demiurge to form of himself such a world as exists? And then, again, if creation be an image of those things [above], why should we not affirm that those are, in turn, images of others above them, and those above these again, of others, and thus go on supposing innumerable images of images? 2. This difficulty presented itself to Basilides after he had utterly missed the truth, and was conceiving that, by an infinite succession of those beings that were formed from one another, he might escape such perplexity. When he had proclaimed that three hundred and sixty-five heavens were formed through succession and similitude by one another, and that a manifest proof [of the existence] of these was found in the number of the days of the year, as I stated before; and that above these there was a power which they also style Unnameable, and its dispensation -- he did not even in this way escape such perplexity. For, when asked whence came the image of its configuration to that heaven which is above all, and from which he wishes the rest to be regarded as having been formed by means of succession, he will say, from that dispensation which belongs to the Unnameable. He must then say, either that the Unspeakable formed it of himself, or he will find it necessary to acknowledge that there is some other power above this being, from whom his unnameable One derived such vast numbers of configurations as do, according to him, exist. 3. How much safer and more accurate a course is it, then, to confess at once that which is true: that this God, the Creator, who formed the world, is the only God, and that there is no other God besides Him -- He Himself receiving from Himself the model and figure of those things which have been made -- than that, after wearying ourselves with such an impious and circuitous description, we should be compelled, at some point or another, to fix the mind on some One, and to confess that from Him proceeded the configuration of things created. 4. As to the accusation brought against us by the followers of Valentinus, when they declare that we continue in that Hebdomad which is below, as if we could not lift our minds on high, nor understand those things which are above, because we do not accept their monstrous assertions: this very charge do the followers of Basilides bring in turn against them, inasmuch as they (the Valentinians) keep circling about those things which are below, [going] as far as the first and second Ogdoad, and because they unskilfully imagine that, immediately after the thirty Æons, they have discovered Him who is above all things Father, not following out in thought their investigations to that Pleroma which is above the three hundred and sixty-five heavens, which [3071] is above forty-five Ogdoads. And any one, again, might bring against them the same charge, by imagining four thousand three hundred and eighty heavens, or Æons, since the days of the year contain that number of hours. If, again, some one adds also the nights, thus doubling the hours which have been mentioned, imagining that [in this way] he has discovered a great multitude of Ogdoads, and a kind of innumerable company [3072] of Æons, and thus, in opposition to Him who is above all things Father, conceiving himself more perfect than all [others], he will bring the same charge against all, inasmuch as they are not capable of rising to the conception of such a multitude of heavens or Æons as he has announced, but are either so deficient as to remain among those things which are below, or continue in the intermediate space. Footnotes: [3071] The text is here doubtful: Harvey proposes to read "qui" instead of "quæ," but we prefer "quod" with Grabe. The meaning is, that three hundred and sixty-five is more than forty-five Ogdoads (45 × 8 = 360). [3072] "Operositatem." corresponding to pragmateian, lit. manufacture. |
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