Chapter L.—Marcus and Colarbasus Refuted by Irenæus.

These assertions, then, those who are of the school of Valentinus advance concerning both the creation and the universe, in each case propagating opinions still more empty.773    Or, “strange.” And they suppose this to constitute productiveness (in their system), if any one in like manner, making some greater discovery, will appear to work wonders. And finding, (as they insinuate,) each of the particulars of Scripture to accord with the aforesaid numbers, they (attempt to) criminate Moses and the prophets, alleging that these speak allegorically of the measures of the Æons. And inasmuch as these statements are trifling and unstable, it does not appear to me expedient to bring them before (the reader. This, however, is the less requisite,) as now the blessed presbyter774    [The Apostle John delights to call himself a presbyter, and St. Peter claims to be co-presbyter with the elders whom he exhorts.  The Johannean school of primitive theologians seem to love this expression pre-eminently. It was almost as little specific in the primitive age as that of pastor or minister in our own.] Irenæus has powerfully and elaborately refuted the opinions of these (heretics). And to him we are indebted for a knowledge of their inventions, (and have thereby succeeded in) proving that these heretics, appropriating these opinions from the Pythagorean philosophy, and from over-spun theories of the astrologers, cast an imputation upon Christ, as though He had delivered these (doctrines). But since I suppose that the worthless opinions of these men have been sufficiently explained, and that it has been clearly proved whose disciples are Marcus and Colarbasus, who were successors of the school of Valentinus, let us see what statement likewise Basilides advances.

[55] Ταῦτα μὲν οὖν οἱ ἀπὸ τῆς Οὐαλεντίνου σχολῆς περί τε τῆς κτίσεως καὶ περὶ τοῦ παντὸς λέγουσιν, ἑκάστοτε καινότερόν [τι] ἐπιγεννῶντες: καὶ τοῦτο καρποφορίαν νομίζουσιν, εἴ τις μεῖζον [ψεῦσμα] ὁμοίως ἐφευρὼν τερατ(ουρ)γ(εῖν) δόξει. καὶ ἐκ τῶν γραφῶν ἕκαστα πρὸς τοὺς προειρημένους ἀριθμοὺς ἐφευρίσκοντες σύμφωνα, κατηγοροῦσι Μωσέως καὶ τῶν προφητῶν, φάσκοντες ἀλ[λ]ηγορικῶς αὐτοὺς τὰ μέτρα τῶν αἰώνων λέγειν: ἃ παρατιθέναι μοι οὐκ ἔδοξε[ν, ὄν]τα φλύαρα καὶ ἀσύστατα, ἤδη τοῦ μακαρίου πρεσβυτέρου Εἰρηναίου δεινῶς καὶ πεπονημένως [ὡς] τὰ δόγματα αὐτῶν διελέγξαντος. παρ' οὗ καὶ [ἡμεῖς τὰ] αὐτῶν ἐφευρήματα [μεταλαβόντες ἐξεθέμεθα,] ἐπιδεικνύντες αὐτοὺς [ἐκ τῆς] Πυθαγορείου φιλοσοφίας καὶ ἀστρολόγων (π)εριε(ργ)ίας ταῦτα σφετερισαμένους ἐγκαλεῖν Χριστῷ [ὡς] ταῦτα παραδεδωκέναι. ἀλλ' ἐπεὶ ἱκανῶς νομίζω καὶ τὰ τούτων φλύαρα δόγματα ἐκτεθεῖσθαι, σαφῶς τε ἐπιδεδεῖχθαι τίνων εἶεν μαθηταὶ Μάρκος τε καὶ Κολάρβασος, οἱ τῆς Οὐαλεντίνου σχολῆς διάδοχοι γενόμενοι, ἴδωμεν τί λέγει καὶ Βασιλείδης.