6. We hardly know what to say of the other new conceptions they have
injected into the universe, such as exiles,[308] antitypes,[309] and
repentances.[310] If by "repentances" and "exiles" they mean certain
states of the Soul (in the normal meaning of the word, where a soul)
yields to repentance; and if by "antitypes" they mean the images of the
intelligible beings that the Soul contemplates before contemplating
the intelligible beings themselves, they are using meaningless words,
invented merely as catchwords and terms for their individual sect; for
they imagine such fictions merely because they have failed clearly to
understand the ancient wisdom of the Greeks. Before them the Greeks,
clearly and simply, had spoken of "ascensions" of souls that issued
from the "cavern," and which insensibly rise to a truer contemplation.
The doctrines of these (Gnostics) are partly stolen from Plato, while
the remainder, which were invented merely to form their own individual
system, are innovations contrary to truth. It is from Plato that they
borrowed their judgments, the rivers of Hades.[311] They do speak of
several intelligible principles, such as essence, intelligence, the
second demiurgic creator or universal Soul; but all that comes from
Plato's Timaeus,[312] which says, "Likewise as the ideas contained in
the existing Organism were seen by Intelligence, so he [the creator of
this universe[313]] thought that the latter should contain similar and
equally numerous (natures)." But, not clearly understanding Plato, the
Gnostics here imagined (three principles), an intelligence at rest,
which contains all (beings), a second intelligence that contemplates
them (as they occur) in the first intelligence, and a third
intelligence that thinks them discursively. They often consider this
discursive intelligence as the creative soul, and they consider this to
be the demiurgic creator mentioned by Plato, because they were entirely
ignorant of the true nature of this demiurgic creator. In general, they
alter entirely the idea of creation, as well as many other doctrines of
Plato, and they give out an entirely erroneous interpretation thereof.
They imagine that they alone have rightly conceived of intelligible
nature, while Plato and many other divine intellects never attained
thereto. By speaking of a multitude of intelligible principles, they
think that they seem to possess an exact knowledge thereof, while
really they degrade them, assimilating them to lower, and sensual
beings, by increasing their number.[314] The principles that exist on
high must be reduced to the smallest number feasible; we must recognize
that the principle below the First contains all (the essences), and
so deny the existence of any intelligible (entities) outside of it,
inasmuch as it contains all beings, by virtue of its being primary
"Being," of primary Intelligence, and of all that is beautiful beneath
the First Himself. The Soul must be assigned to the third rank. The
differences obtaining between souls must further be explained by the
difference of their conditions or nature.[315]
THE GNOSTICS MAY WELL BORROW FROM THE GREEKS, BUT SHOULD NOT DEPRECIATE
THEM.
Instead of besmirching the reputation of divine men,[316] the
(Gnostics) should interpret the doctrines of the ancient sages in a
friendly way, borrowing from them such as they are right in professing,
as, for instance, the immortality of the soul, the existence of the
intelligible world, and of the first Divinity (who is the Good), the
necessity for the soul to flee from intercourse with the body, and
the belief that separation of the soul from body is equivalent to a
return from generation to "being."[317] They do well indeed if they
borrow these ideas from Plato, for the purpose of developing them. They
are even at liberty to express any opinion they please in diverging
from his views; but their own doctrine should not be established in
the minds of their followers by insults and sarcasms against Greek
sages. They could only do so by demonstrating the propriety of their
distinctive tenets, whenever they differ from those of the ancient
philosophers, and by expounding their own tenets with a really
philosophic reserve and equanimity. Even when they controvert a system
they are still bound to consider nothing but the truth, without any
attempt at self-glorification, either by attacking men whose teachings
have long since been approved by worthy philosophers, or by claims of
superiority to the latter. For that which the ancients taught on the
subject of the intelligible world will always be considered as the best
and wisest by all who do not permit themselves to be misled by the
errors that to-day mislead so many.[318]