§ 1.
But Carpocrates and his set say that the world and the things that are in it were made by Angels far inferior to the Unoriginate Father. And that Jesus was born of Joseph, and being like other men, differed from the rest in this, that His soul being strong and pure, remembered what it had seen in that circuit of the Unoriginate God, whereof it partook: and that virtue was for this sent Him, that He might escape from the Makers of the world, and haying passed through all, and being in all delivered, might ascend unto Him: and those in like mannner, which embrace the like objects to Him. And the soul of Jesus, they say, brought up in familiarity with the Jews, despised them, and thereby obtained Powers, by means whereof He made void the penal sufferings which were among men.
§ 2.
That the soul accordingly, which like that of Jesus is able to despise the rulers and makers of the world, receives also virtues like Him to work the like result. Wherefore also they are lifted up so high, as to affirm, some of them, that they are like Jesus; others, that in some respect they are even stronger than He, being more excellent than His disciples, for example than Peter and Paul and the other Apostles, who are in nothing inferior to Jesus. For that their souls coming down from the same orbit, and therefore equally despising the Makers of the World, were counted worthy of the same excellency, and depart again to the same place. But should any one despise things here more than He did, such an one, they say, may be better than He.
§ 3.
Yea, and these also work magic arts and incantations, love-charms also, and alluring spells, and familiar spirits, and prompters of dreams, and other mischiefs, saying that they have now power to rule over the Princes and makers of this world; and not them only, but all the things also, which are done therein. And they are themselves emissaries of Satan, as the Gentiles, to detract from the Divine Name of the Church; that in one way and another men hearing their proceedings, and thinking us to be all such, may turn away their ears from the preaching of the Truth: or again seeing what they do, may speak evil of us all, although we communicate in nothing with them, neither in doctrine, nor in manners, nor in daily conversation. But [they maintain] a luxurious life, and an impious opinion, and to veil their flagitiousness abuse the Name:1 whose judgment is just, receiving from God the due reward of their deeds.
§ 4.
And into so great madness do they rush unbridled, that all things, whatsoever are irreligious and impious, they say they have in their power, and practise. For by nothing but human opinion, they say, are any matters good and bad. And that in fact, men’s souls in the course of their transmigration into bodies must exist in every sort of life and of act: except one by way of anticipation in some one visit do all things once over: and along with the rest, such things as it is shocking for us not only to say and hear, but even for the thought to enter our mind, or to believe that any such thing is thought of in the states of our time. And so, by what their writings say, their souls obtaining all sorts of experience of life, when they go forth may have nothing still wanting to work in: lest haply, because somewhat is still wanting to their liberty, they be forced again to enter into some body. To this purpose, they say, Jesus uttered this Parable;2 When thou art in the way with thine adversary, give diligence to be delivered from him; lest at any time he deliver thee to the judge, and the judge to the officer, and he cast thee into prison. Verily I say unto thee, thou shalt not depart thence, until thou pay the last farthing. And the Adversary they say is one of the Angels which are in the world, whom they call the Devil: saying that he was made for this purpose, that he might lead those souls which have perished, from the world unto the Prince (who they say is the first of the Makers of the World); and that he again delivers such souls to an Angel who ministers unto him, to be inclosed in other bodies: for the body, they say, is a prison. And His expression, Thou shalt not come out thence, until thou pay the last farthing, they interpret as though one could not get out of the power of those Angels who made the world. Thus a continual change of bodies is going on3, until one have been absolutely in every work which is done in the world. And when he shall have failed in none, then his freed soul is uplifted to that God, Who is above the Angels, makers of the world. Yea, and that so all souls are saved, whether in a single visit here they voluntarily mingle themselves with all sorts of doings, or whether it be by way of transmigration from one body to another, or infusion, that in each several way of life they fulfil and pay their debts, and are so delivered, not having to act any more in the body.
§ 5.
Now whether or no they practise among themselves such things as are godless, and lawless, and irreligious, I cannot make up my mind4; but so it is written down in their books, and this exposition themselves give, saying that Jesus spake in mystery apart to His Disciples and Apostles, and bade them deliver these things to the worthy and obedient: for that we are saved by faith and love, but other things, being indifferent, are according to the opinion of men reckoned here evil and there good, nothing being evil by nature.
§ 6.
And some of them use a mark, searing their disciples with a hot iron upon the lower part of the lobe of the right ear. Whereby also Marcellina, who came to Rome under Anicetus, being of this sect, misled5 many. Moreover, they call themselves Gnostics, and have images, some painted, and some formed of other materials, saying that it is the figure of Christ made by Pilate, at the time when Jesus was with men. And these they crown and exhibit, with the images of the Philosophers of the world, I mean with the likeness of Pythagoras, Plato, and Aristotle and thë rest: and other respect towards them they practise, as the Gentiles do.