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The reader will observe that the Syriac Fragment xxx.

p. 460, is found in the fuller proportions of the Armenian
Version, in Mr Cureton's Spicilegium Syriacum; hut under
the name of Melito, Bishop of Sardis. Cf. Chr. Remembrancer
for Jan. 1856, pp. 240—244.
 SANCTI IRENvEI '

EPISCOPI LUGDUNENSIS

ЗШгой quinqué atfoerats Щихгш

TEXTU GR^CO IN LOCI9 NONNULLIS LOCUPLETATO, VERSIONE

LATINA CUM CODICIBUS CLAROMONTANO AC ARUNDELIANO
DENUO COLLATA, PR^MISSA DE PLACITI8 GNOSTICORUM
PROLUSIONE, FRAGMENTA NECNON GREECE, SYRIACE,
ARMENIACE, COMMENTATIONE PERPETUA
ET INDICIBU8 VARII8

EIIIDIT

W. WIGAN HARVEY, S.T.B.

COLLEGIT REGALIS OLIM SOOTUS.

TOM. L

©nntnbrigtfc :
TYPIS ACADEMICIS.
M. DCCC. LVn.
0ANTADRIOt£; TYPIS ACADEMIC1S EXGUDIT C. J. CLAY, A.M.
 THE EDITOR'S PREFACE.

In preparing for the Syndics of the Cambridge Uni

versity Press this edition of the Works of S. Irenseus,
it has been deemed advisable to collate afresh the two
most ancient representatives of the Latin translation;
the Clermont and. the Arundel MSS., both of which
are in England. The former is one of the gems of the
rich collection of Sir Thomas Phillipps at Middlehill; the
second, as the property of the nation, is in the British
Museum. The result of these collations has shewn
that Grabe and Massuet performed their work with
fidehty; not many readings of importance having es
caped their observation. The Clermont MS. upon
which principally Massuet formed his text, is fairly
written in an Italian hand of the 'tenth century; pos
sibly however two transcribers were employed upon it,
a second hand being observable, as it is imagined, from
fol. 189 to 274. The entire MS. is in good preserva
tion, though it is г defective at the end, and exhibits
occasional omissions from careless copying, with a more

1 Those who are conversant with
early European MSS. will agree that it
is difficult to judge of the period in
which writing was executed, before the
tenth century, but easy after the twelfth.
The Clermont MS. is an early produc-
tion of the transitional period,
' It ends abruptly near the com-
mencement of V. xxvi.
iv THE editor's preface.

lengthened 1 hiatus, in the Fifth Book. The editor

gladly takes this opportunity of returning his most
grateful thanks to Sir Thomas and Lady Phillipps, for
the kindly hospitality that relieved the tedious work
of collation of much of its irksome character.
The Arundel MS. is in a bold Flemish hand, and is
of later date than the Clermont MS. by perhaps two
centuries. Its readings, however, are very valuable as
marking a different family of codices, from that repre
sented by the Clermont copy. This MS. also is imper
fect towards the end, the defect being caused, not by
its own original loss, but by mutilation of some antece
dent copy; thus the last column is left partly blank.
Grabe's text represents the readings principally of the
Arundel MS. A 2lithographed fac-simile has been pre
pared of an entire page from each of these MSS. A
third MS. is still in existence and accessible; the Voss
MS. of the Leyden collection; it has been recently
collated by Stieren for his edition, and he frequently
notes inaccuracies in Grabe's report of variœ lectiones
obtained from this copy. But it should be borne in
mind that Grabe read it with other eyes ; and that he
depended upon the friendly offices of Dodwell for his
report upon the readings of this MS. The Voss copy
is later again than the Arundel, and does not date
earlier than the fourteenth century. Still it is the only
perfect copy; or rather, it contains as much as any
other MS. that has been known since the discovery of

1 See n. 359. simile is the first in order, after page

2 The work of Messrs Standidge xii. A specimen page of the Voss MS.
and Co. London. The Clebmont fac- is found in Stieben's edition.
 the editor's preface. V

printing. It being no longer necessary to report in the

present edition every difference of reading, the text
has been formed upon a comparison of these three MSS.
with previous editions ; the more remarkable variations
being expressed in the notes. The principal object of
the notes has been to explain more clearly the mind of
the author by reference to contemporaneous authority,
such as the Excerpta from Theodotus, or the Didas-
calia Orientalis, subjoined to the Hypotyposes of Cle
ment of Alexandria; Hippolytus in his Philosophu-
mena, and Tertulhan in his Treatise c. Valentinum.
The notions against which the great work of Irenaus
was directed, have so many points of contact with
Greek philosophy, that occasional illustrations from
this source have been found necessary. A point of
some interest will be found of frequent recurrence in
the notes; which is, the repeated instances that Scrip
tural quotations afford, of having being made by one
who was as familiar with some Syriac version of the
New Testament, as with the Greek originals. Strange
varice lectiones occur, which can only be explained by
referring to the 1 Syriac version. It will not be forgot
ten that S. Irenaus resided in early life at Smyrna;
and it is by no means improbable that he may have
been of Syrian extraction, and instructed from his
earliest infancy in some Syriac version of Scripture.
It is hoped also that the Hebrew attainments of 2 Ire
naus will no longer be denied.
The Syriac fragments, at the end of the second

See General Index, Syriac A nalogiet. 4 lb. Irenœua—knowledge of Hebrew.

vi the editor's pbeface.

Volume, are of considerable interest, having now for

the first time been placed by the side of the Latin
version. Their marvellous agreement with this trans
lation, is another very satisfactory test of its close
fidelity to the original ; it is also particularly fortunate
that these Syriac fragments represent, not any one or
two of the books, but the entire work throughout its
whole course; while 'one of the rubrics shews that the
work as translated in the East, was apparently as bulky
as that operated upon in the West. The peculiar
interest of the portion of an "epistle to Victor concern
ing Florinus may be noted ; and generally, these frag
ments throw some light upon the subordinate writings
and treatises of Irenseus. They have been obtained
prœter spem, and were the Editor's reward for searching
through this noble 3 collection of Syriac MSS. of high
4 antiquity.
Several additions have been made to the Greek
text from 6Hippolytus ; and the transcription ofpassages
of some extent in the Philosophumena, from this work
of Irenœus, adds strength to the general argument, that
they were made by a pupil of Irenseus, and more
probably by "Hippolytus than by any other. These

1 Syr. Fr. v. n. I. Any future editor of the works of Cyril

8 Syr. Fr. xxviii.
3 The Nitrian collection cannot fail
of becoming better known. The ex
tracts made for this edition are as the
dtvoi irpè8po/ios of a promising vintage.
A valuable fasciculus of Ante-Nicene
Theology is to be obtained from this
source ; and descending to a later period
it is particularly rich in subjects con
nected with the Nestorian controversy.
of Alexandria will find that it teems
with passages and treatises, bearing the
name of the master spirit of the Ephe-
sine period.
4 A lithographed facsimile of three of
the more ancient Codices that have fur
nished extracts will be found after p. xii.
5 See General Index, Hippolytus.
6 Ma<h)rr¡s Sè Wpifvalov í'IwtóXvtos.
Phot. ВШ. Cod. 1 1 1.
 THE EDITOR'S PREFACE. vii

quotations indeed will not justify the conjecture that

Hippolytus was the friend, at whose instance the work
was written, for the chronology of the two writers
makes the supposition wholly untenable; Hippolytus
must have been as young, when the work was written
c. Hœreses, as Irenseus was when he heard Polycarp.
If this work were written before a.D. 190, we know
that Hippolytus was in his 'vigour A.D. 250, when she
wrote against Noetus. He may have received instruc
tion therefore from Irenseus; but he can scarcely have
suggested to him the need of such a work as that now
before us. These are questions however that belong
rather to the Life of Irenaeus in a subsequent page.
The appearance of the invaluable work of Hippoly
tus rendered it necessary that many of our ideas upon
the Gnosticising heresies of the first two centuries
should be readjusted; and that some systematic ac
count should be given of the origin and phenomena of
this remarkable progression of the human intellect;
3Dr Burton in England, and 4Neander, BBeausobre,
"Matter, and 'Baur upon the continent, have all written
at great disadvantage, from want of the light thrown
in upon primitive obscurity by the Phihsophumena.
The necessarily limited space that could be devoted

1 Epiphanies writing A.D. 375, says
that No etг я became heretical about
1 30 years before ; oi vph irwv ir\ei-
bvwv, d\\' (it irpi xpbvov ™» roirav
iKarbv rpidnovra, тХе/ш i¡ l\ávaw. Meer.
LVIT. I .
8 yjv 5è тЬ aivraytia ката alpèatuv
/ityfii 'So^tov Kid 'Sonriaydv $1а\а/фаг6-
pevov.
8 Bampton Lecture.
4 Genetische Entwickelung dee Gnost.
Syst.
5 Histoire de ManicJiée.
6 Histoire Critique de Gnosticisme.
7 ChrùtliscJie Gnosis.
viii THE editor's preface.

to the subject in the preface to the present volume, has

been occupied, not so much in matters of detail, as in an
attempt to chart out the ground that any future his
torian of the subject might be expected to traverse;
and to bring under a stronger light the main principles
that animated the Gnostic movement. In any case
definite ideas upon these two points of investigation
seem absolutely necessary, for the due appreciation
of the Author's general argument.
The text then of the present Edition represents the
readings of those three MSS. that are alone extant
and available. Generally speaking the Codex Voss,
agrees with the Clermont copy, the most ancient and
valuable of all. The Arundel variations mark that
it belongs to a distinct family of MSS. ; the divergence
from one common stock having taken place apparently
at a very remote antiquity. Other copies formerly
existed that have since disappeared. Nothing further
is known of the three Codices used by Erasmus, than
that they represent MSS. of a later age. The Codex
Vetus of Feuardent possesses a shadowy existence
in the variations reported by him; they more usually
agree with the Clermont and Voss text, than with the
Arundel. This copy has now disappeared from the
Vatican. Massuet cites various readings from a paper
MS. of the thirteenth century in the collection of
Cardinal Othobon at Rome. This too has perished;
but it agreed pretty closely with the readings of the
two Mercer MSS. so frequently quoted by Grabe.
The marginal notes of Passeratius, made upon his
 THE-JÎDITOE'S PREFACE. ix

copy of the Erasmian edition, throughout the first

Book and the opening chapters of the second, have
been presumed to express his collation of some ancient
MS. ; but this is far from certain. Some of the cor
rections are manifest conjectures. In any case the
original source of them was never known. The same
degree of doubt scarcely applies to the readings marked
by Grabe as Merc. i. and il They are noted in the
Erasmian Edition belonging to the Leyden Library,
and were used by Stieren. The readings marked I.
specify the testimony of one of two copies; while II.
implies that the same word was read in both. It does
not appear that one copy was marked i. and the
other п.
Erasmus put forth three editions of Irenseus in the
years 1526, 1528, 1534; and after his death, Stieren
enumerates as many as seven reprints of the original
edition between 1545 and 1570, when the edition of
Gallasius appeared at Geneva, and contained the first
portions of the original Greek text from Epiphanius.
It was a great step in advance. In the following year
Grynaeus put forth an edition of a very different charac
ter, having nothing to recommend it. In 1575 Feuar-
dent's edition appeared, the first of a series of six that
preceded Grabe in 1702. In Grabe's Oxford Edition
considerable additions were made both to the Greek
original, and fragments; and the text was greatly
improved by a collation of the Arundel MS. with addi
tions from the Cod. Voss. Ten years later the Bene
dictine edition appeared, similarly enriched with the
X editor's preface.

readings of the Clermont copy, and with a few more

original fragments. Massuet's three Dissertations also
are a great acquisition. This edition was reprinted at
Venice a.D. 1724; the only remarkable addition being
the Pfaffian fragments, inserted only to be condemned
upon the narrowest theological grounds. In every
respect the Venetian is far inferior to the original
edition of Massuet. The edition of Stieren, 1853, is a
reprint of the Benedictine text, its principal original
value consisting in a more careful collation of the Voss
MS. than had been executed for Grabe by Dodwell.
It contains the notes of Feuardent, Grabe, and Massuet,
as well as the three Dissertations of the Benedictine.
A few more portions of Irensean text are added from
Anécdota edited by Miinter, and Dr Cramer. Finally,
the present edition, with its Hippolytan awfyixeva, and
Nitrian1 relics, its merits and defects, is now in the
reader's hands.
1 The Syriae Fragment, VII., came translation, Lib. ш. c. xvii. 16. It ex
to hand too late for the emendation of emplifies the high critical value of these
the corresponding passage in the Latin Syriac MSS.

\* It having been found necessary Oriental MSS. of the British Museum,

to set up the Armenian passages, pp.
448, 462, in London, the Editor returns
his sincere thanks to Mr Watts, Temple
Bar, London, for the use of the type
and skilled work of his compositor.
To Dr Eien also, Curator of the
a like acknowledgment is due, for the
kindness with which, as being upon the
spot, he undertook the first rough revise
of the passages in question, previously
to the removal of the type to Cam
bridge.

Bückland Rkctoby, Hekts.

Oct. 5) 1857.
EXEMPLAKIA CODICUM

I. CLAROMONTANI.

П. ARUNDELIANI.

Ш. SYRIACORUM.
 PRELIMINAEY MATTER.

L SOURCES AND PHENOMENA OF GNOSTICISM.

П. LIFE AND WRITINGS OF S. IRENAUS.

С
 ABSTRACT OF PRELIMINARY OBSERVATIONS.

Gnosticism, a recurrence to ancient principles, i.

Primitive religious belief, ii.—v. ; Chaldsea, vi. vii. ; ancient Persia, viii.—x.
Zoroastrian modification, xi. ; not essentially Dualistic, xii. xiii. ; Zoroastrian Word,
xiii. xiv. ; evil relative, and absolute, xiv. xv. ; certain analogies with a
truer theology accounted for, xvi. ; Persian system neither Polytheistic
nor idolatrous, xvii.
Egyptian system, soon degenerated into Polytheism, xviii. xix. ; Platonic analo
gies, XX.—xxiii. ; Valentinian analogies, xxiii.—xxvi. ; Egypt the source
of Greek mythology and of Greek civilization, xxvi.—xxviii.
Greek philosophy eclectic in its principle, xxviii. ; Pythagoras, Plato, Thaies, De-
mocrituB, reverted to Egypt, xxx.—xxxiv.
Greek physical philosophy, xxxv.—xl. ; supplied certain elements of Gnostic
terminology, xl.
Philosophical yvwatt, xl. xli. ; Alexandrian eclecticism as involving Pythagorean
views, and Prœ-Platonic notions, xiii.—xiv. ; variously modified by Pla-
tonicism, xlvi.—Ш. ; abo the incorporation of Oriental modes of thought,
Iii. ; principal eclectic innovators, liii.
Jewish Cabbala, compared with the Zend Avesta, liv. lv.
Philo Judaeus, lv. ; religious element added to philosophy, lvi.
Recapitulation, lvii.—lix.
yvûou, philosophical, oriental, and mystical, lx.—lxii. ; all combined in Philo,
lxiii. ; and to be dealt with as a complex idea, lxiv.
Simon Magus, the first Gnostic teacher who adopted a Christology in his Cab-
balistico-Zoroastrian theosophy, lxv. lxvi. ; his own exponent, lxvii. ;
Valentinian rationale indicated, lxviii.
Menander, of the same Samaritan school, lxix.
Nicolaitans taught the same theory of creation, lxx.
As did Cerinthus ; it may be traced through Philo to Zoroaster, lxxi. ; rationale of
Docetic theory, Ixxii. ; other notions of Cerinthus, ibid.
Ebionitee, neither Jews nor Christians, lxxiii. lxxiv.
Carpocrates, widely syncretic, Ixxv. ; denied that there was any moral quality in
human actions, lxxvi. ; his peculiar metensomatosis of the soul, lxxvii. ;
Epiphanes, ibid.
C2
 xvi

Ophites or Naassenes, lxxviii. ; origin of the name investigated, ■ibid, lxxix. ; their
system a fusion of Cabbalistic notions with heathen mysteries, lxxx. ;
man the subject of two distinct acts of creation, ibid. ; origin of soul,
necessity of baptismal regeneration, lxxxi. ; though in a heathen sense,
Ixxxii. ; Light the creative principle, lxxxiii. ; the Ophic Nus evolved, Л. ;
fall of man, lxxxiv. ; Ophite worship and Christology, ib. ; not strictly
Docetic, lxxxv. ; a perversion of certain important Christian doctrines,
lxxxvi.
Peratse of Chaldaea, astrological fatalists, lxxxvii.
Saturninus, last of the Samaritan following, lxxxviii. ; copied Simon, and mediately
Zoroaster, lxxxix. ; two distinct races of men, by nature good and bad,
xc. ; vegetarian and Docetic, ib.
Basilides, a Syrian, engrafted on the theories of Simon Peripatetic and Pla
tonic principles, xci. xcii. ; negative term for the Deity, ib. ; probable
meaning, xciii. ; held the Diarchic theory, xciv. ; still in subordination to
one supreme principle, xcv.
Creation spoken of Peripatetice, rather than Platonice, xcvi. ; Atheistic in
language, not in idea, ib. ; his Cosmogony, originating from Light,
xcvii. xcviii.
Three uiárijres, and angelic essences evolved, xcix.—ci. ; Demiurge, ci. ;
Gospel light kindling as flame, cii. ciii. ; later Platonism compared, civ. ;
varying accounts examined, cvi.—cix.
Valentinus an Egyptian, ex. ; gave a strong Oriental colouring to his Platonic
and Pythagorean notions, cxi. ; copied Basilides, cxii.—cxv.
Three groups of .ffions, cxvi. ; as in the Egyptian Theogonia, cxvii. ; rationale
of the Ogdoad, cxx. exxi. ; of the Decad and Dodecad, exxii. exxiii.
Enthymesis in relation with Gnosis, exxv. ; Passion eliminated from the Ple-
roma and materialised, exxvii.
Valentinian Christology, exxviii. ; a fourfold Christ, exxix.
Formation of Achamoth, ib, exxxii. ; origin of matter, exxx. ; philosophical
analogies, exxxi. ; introduction of evil, exxxiii. ; and of the spiritual
principle, ibid. ; Se£ibv каХ àpiffrepov, ib. exxxiv. ; Demiurge, exxxvi ;
Hebdomas, exxxvii. ; Cosmocrator, exxxviii.
Creation of man as a quadruple compound, cxl. ; Docetic view of Christ, cxli.;
gift of Spirit indefectible, ib. cxlii. ; moral effect of this doctrine, cxlii. ;
Valentinian theory of inspiration, cxliii.
The "Valentinian scheme in closer contact with the Platonic system, than with
the East, cxliv. ; still certain striking analogies with Oriental theories,
cxlvi. ; the system popular rather than lasting, ib.
Marcion's three principles, cxlvii. ; Christology Docetic, cxlviii. ; symbolised with
the Encratitae, cxlix. ; repudiated Jewish and heathen systems alike, cl. ;
vitality of his system, cli.
 ЕКЕДТА ET ADDENDA. Vol. I.

ГЛ01 Ы5Б
xiv. 6 for Plato, read Philo,
xxviii. 17 exponent (dele to them),
li. 4 for was, read were,
lxv. 9 read, came from Egypt to Rome, from whence he passed to
Cyprus.
23 12 read, Sopv<pbpovs.
56 ,, note I. 5, read, Foncion.
150 ,, note 3 and in text, read awxapivrav.
192 ,, add to note 1, {veSelÇaro Si xal 2tij<«x¿/>v tV novfjrn rhp аотф
biwaiuv Sre ¡ikv yip àpxàfiffos tíjs <£8rçs i^aa<piip.r]aé ti wepl
aùrijs, àvéaTTj тшу дфваКрлоу ¿orepJip.eyos' èiretbij 8è yvoùs t^v
alrlav Trjs jvpxpopâs rjjr Ka\ov¡Urt)v Trahivífbíav iiroÍT)ae, tra\a>
airrbv eis tíjc оЦ» ф6аи> Kariarnae. ISOCB. Еж. Hei. 28.
238 2 read rememorantem.
335 » n- 4> 9> reat^ (Act. Soc. Lit. Jen.)
384 ,, n. 4, l. 7, «od irayKparés.
 PRELIMINARY OBSERVATIONS

ON THE

GNOSTIC SYSTEM.

The Gnostic system in its original development, marks an Early

earnest endeavour on the part of the human intellect to FB™ef°f
recur to certain primary principles, that gave a starting ^7, . V.
Plot. 16.
point to the philosophical theories of Greece, and that sub
sisted among other races also, in proportion to their civili
sation, as the arcane soul of their faith in things unseen.
That glimpses of truth, of which man had an unclouded
view in Paradise, were still retained in the earliest ages of
the world, is very evident, so far as the Bible has revealed
to us the religious history of the various families of the
human race after the deluge. For a time, at least, the tra
ditions of Paradise held their ground; nor had they wholly
died away when Christ appeared. Gnosticism applied itself
to collect and re-arrange these fragmentary portions of
truth ; although, as might be expected of a work performed
without reference to Divine Revelation, the materials were
thrown together in much grotesque confusion, and pre
sented at the best a rude and undigested mass of dimly
appreciated truth. The Persian theosophy of Zoroaster, p. 44, n. 1.
the Cabbala learned by the Jews in Babylon, the Isiacal
traditions of Egypt, as refined into a system of harmony by
Plato, the arithmetical theories of Pythagoras, possibly of
Indian origin, and symbolising the abstract truth and un- but rf A
limited power of the Deity, were severally laid under ph. "zn.
vol. i. a
 ii PATRIARCHAL THEOLOGY.

Early contribution ; they were amalgamated successively by the

Belief. Gnostic schools, and eventually all met in the Valentinian
theory.
A brief review of the earlier forms of religious belief
so far as History, whether Sacred or Profane, has revealed
them to us, will enable the reader to judge of the cor
rectness of this view.
Before Abraham was chosen to be the especial guardian
of the truth, we may trace the existence of a primitive
theology upon earth. Melchizedek, most probably of the
race of Shem, whose genealogy coincided with that of
Abraham in some ancestral link, was a Preacher of Eighte-
неь. vu. i. ousness and Priest of the Most High God, and he ex
pressed doctrines that, without doubt, were handed down
from a more ancient source. Are we to imagine that the
same truths were altogether hidden from other collateral
branches of the same widely spreading stock ; such as the
children of Elam, and Aram, and Asshur, the Joktanidœ of
the Arab coasts, or the Shemitic dispersion of the days
of Peleg ?
If we follow the patriarch Abraham in his descent to
Egypt, we observe clearly that the primitive traditions of
the Asiatic had not yet wholly evaporated. They still
possessed in direct descent, a fragmentary ray of the re
ligious light inherited by the sons of Noah ; for we cannot
fail to be struck with the similarity of faith in funda
mental verities, that brought Abraham and the Egyptian
king into closer relations than could have subsisted without
it. Their intercourse was established upon the immutable
Gen. x«. i9; basis of justice and truth ; whilst Hagar, the Egyptian
handmaid of Sarah, confessed faith in an All-wise Deity,
Gen. xvi. 10. and was favoured with an angelic vision and message.
Gen. XX. Abimelech also, king of Gerar of the Philistines, gave
evidence of his belief in one God, and expressed himself
in a religious point of view very much as the patriarch
 EGYPT. iii

might, while he displayed that nice sense of justice and Early

truth that is inseparable from all true religion ; and the Belief,
covenant that he established with Abraham, based ОП £L (}en. XXVI. 3;
xxi 22—34 *
definite religious obligation, was afterwards renewed with 26-35.
his son Isaac.
Descending to the time of Joseph's administration of
the affairs of Egypt, we meet with occasional evidences of
a true religious sense, and Pharaoh confessed in Joseph Gen. хн. зв.
the operation of God's Holy Spirit, unless indeed a plural
sense be attached here to as in the book of Daniel, Dan. ¡v. s.
where рВ^ЗЙ рп'?$~П,Л has been correctly rendered by
our translators, the spirit of the holy gods. It may be af
firmed with greater certainty, that there could have been
no very great discordance in religious belief between Jo- Gen. *»• Jo
seph and the priest of On, whose daughter he received in
marriage, and who gave birth to Ephraim and Manasseh.
The priest of On, like Melchizedek and Jethro, was in all
probability the temporal and spiritual chieftain of his tribe,
and, according to patriarchal usage, had supreme authority
in all matters pertaining to faith and discipline.
It is in the highest degree probable, therefore, that the
fear and knowledge of God subsisted among those tribes
of the human race that first come forth from the dark
background of antiquity. The earliest traditions still sur
vived, and preserved these primitive races from becoming
merged in total darkness. Laban, as a Syrian ready to
perish, may have had his senseless personifications of things
divine, his sculptile gods and Teraphim, and yet have con
fessed faith in one God; at least, the example of Jacob's Gen. xxxv.
household leads directly to the inference, that this was a
very possible inconsistency.
The Mosaic period still bears out our theory, not in
deed as regards the state of Egypt, which now was en
veloped in darkness that might be felt ; but as regards the
history of such of the adjoining tribes as the extreme
a 2
 EDOM.

Early conciseness of the sacred history, and of the inspired re-

FB™f?f cords, enable us to place under investigation. Thus Jethro,
Exod ~ the father-in-law of Moses, was priest of Midian, but the
wisdom and godliness of his counsel to the elect deliverer
of God's people, and his faultless confession, mark that he
worshipped God, according to the light that he possessed,
in spirit and in truth. The patriarch Job may be referred
to this period of history; though not a Jew, he was of
job i. 17. Shemitic blood, and lived within foray reach of the Chal-
dees ; but he had a true and spiritual knowledge of God.
And we are not justified in limiting this belief to himself.
His three friends, however mistaken they may have been
in their views, were at least true to the religious traditions
of their forefathers, and expressed sentiments that found
job i¡. 11. a ready echo in the soul of the Patriarch. The Temanite,
the Shuhite, and the Naamathite spoke out in them ; and
if so, the tribes that they respectively represented can
hardly be excluded from the number of those that, with a
certain degree of fidelity, still preserved a true knowledge
of God. They may have been infected indeed with Za-
bianism; and Job implies that the worship of the host of
heaven was by no means strange to his neighbourhood ;
Job xxxi. 2fi, If I beheld the sun when it shined, or the moon walking
in brightness, and my heart hath been secretly enticed, or
my mouth hath kissed my hand; still Zabianism, what
ever it might be in a popular point of view, was quite
consistent with a philosophical faith in One Supreme Being,
which, for the present, is all that we are concerned to
ascertain. Job's friends may have spoken as wise men with
the wise, and still have kissed the hand with the multitude
2 Kings v. 17. to the starry firmament: much as Naaman found no difficulty
in confessing faith in the God of Israel, but still reserved to
himself the liberty to bow himself in the house of Rimmon.
Again, the prophetic burthen of the son of Beor
proves that the full flood-tide of corruption had not yet
 MESOPOTAMIA. MOAB. СНАЫША. V

wholly overwhelmed the earlier and purer faith of the Early

, iii Forms of
East ; and, so far as Mesopotamia was concerned, the know- Belief,
ledge of One God, the Creator and Governor of the Deut.xxm.4.
world, was not yet extinct upon the banks of the Tigris
and Euphrates. Balaam enounced the true traditions that
he had received, the уш<тк that constituted him prophet, Numb. *xiv.
and taught the unity of the Deity, his faithfulness power Sicívlfa2'
and goodness ; also that justice mercy and humility are
the reasonable sacrifice that God requires of his creatures.
Again, descending lower in the Sacred History, those
families of Moab, of whom Ruth the ancestress of the
Saviour was born, can scarcely have been wholly lost in
the darkness of idolatry. Some knowledge at least of the
Great and Good God, Creator of Heaven and Earth, must
have subsisted amongst them; the traditional light of early
ages still radiated around; and the daughter of Moab
spoke from her own religious sense, no less than from
affection for her Jewish mother-in-law, when she declared
to Naomi, Intreat me not to leave thee,'J or to return from кил
17. l ie,
following after thee : for whither thou goest, I will go ; and
where tlwu lodgest, I will lodge : thy people shall be my people,
and thy God my God : where thou diest, will I die, and there
will I be buried : the Lord do so to me, and more also, if
ought but death part thee and me. These three instances
of an almost synchronous knowledge of God, in such dis
tinct tribes of the Aramaic stock, shew that the light of
religion may have pervaded the whole of the descendants
of Shem far more generally than we usually imagine.
With regard to other families of the same stock,
Aristotle declared that Chaldœa had a philosophic faith, cf. dm. sk.
ii.
when as yet Egypt had none; therefore, long before the D- UaL 1■"■
age of Moses, who was learned, èiraièev9ri, in all the wis- Acts vu. ».
dom of the Egyptians. This brings us back towards the
time when Abraham emigrated from the banks of the
Euphrates. The Magian priests, indeed, when Babylon
 CHALD.ŒA.

Early was taken by Alexander, affected to produce tiles inscribed

FBeUef?f with astronomical observations, that reached back over
cicdeDiv.i. 470,000 years, and this claim, when reduced to its proper
Simplic. ^ dimensions, would still leave them at the head of human
Pliny. H. N.
i.'a'Ä. civilisation. Diodorus Siculus, no doubt, assigns a priority of
miÄBrah" political and philosophical existence to Egypt, and says that
LiJumf' Babylon was colonised from the banks of the Nile; but, in-
pwittinson's
24.5 Se6 dependently of ethnological considerations, his authority

is inferior to that of Aristotle. The geographical position

also of the Chaldseans favours the notion, that they would
see Grote, п. be among the first to emerge from the infant simplicity
in. зге, «к). 0f jjje eariier families of our race. They were the very
centre of the commerce of the old world, dispensing on
the one hand the merchandise of Persia and India to their
more western neighbours, and on the other, receiving
and transmitting back the rich produce of Arabia, Egypt,
and of the more southern countries, Nubia, and ^Ethiopia,
and Abyssinia. The restless energy also that made them
■ the great military power of the day, would lead the sage
on to intellectual conquest, and to accept from the nations
with which his countrymen were thrown in contact, that
which commended itself in each to his reason. It was by
their agency that countries west of the Indus received the
first general notions of arithmetical, geometrical, and as
tronomical science. It is the rational belief, however,
rather than the philosophic attainment of Chaldaaa, with
which we have to do; and, so far as we can judge, it was
no unknown light that broke in upon the mind of Nebu
chadnezzar when he confessed his belief in the power and
pan. ¡¡¡.se. wisdom of the God of the Hebrews, though still tinged
iv. е. greatly with a polytheism, that he renounced on his re
ib. 34, 37. storation to reason. Darius the Mede made a similar
vi. 26.
Diod.sic. confession, but he had studied in Egypt.
From this period the religious faith of Chaldœa may
have been purified to some extent, through contact with
 CHALD^EA. vii

the captives of Israel. The songs of Zion sung by the Early

waters of Babylon with mourning hearts, awakened kin- Belief,
dred thoughts in a sister race. The oracles of life could "
hardly have been explained in the vernacular language of
Babylon, without becoming known to thousands along the
whole course of the Euphrates. So, again, portions of
Chaldaic lore contained in the Talmud and the Cabbala,
shew that the sources of those traditions, superstitious and
puerile as they may appear as compared with the Word of
Life, were not wholly idolatrous. The two systems were to
some extent amalgamated; the Jewish 1 theology borrowed
from the Chaldee 1 theosophy and became Cabbalistic, while
the Chaldee sages obtained from the law and the prophets
higher notions of the Supreme Being. Hence the daughter
of Zion was scarcely distinguished by careless observers
from the daughter of Babylon; the two were treated as of ¡[¡}s¿eíf¿ Par-
one faith; so the oracular verses assert,
Moíiw XaX¿ato( ao(plri¡> \a%ov àp 'Eßpaiot,
2 AuToyévTjTov ai/акта aeßa^pnevoi Oeov àyvws.
Even the well informed ascribed a common origin to the Diog. l.
_ iin,r.-ni. In Proœm.
Jews and to the Magi. From the period of this close con
tact with a race of purer faith, in the captivity, the belief
and sacred philosophy of Chaldsea, though mixed up with
astrology, became fixed ; and Diodorus Siculus testifies to иь. a. ».
the steadiness wherewith its sages adhered to the intellec
tual system received from their fathers, while the schools
of Greece were drifting from one novel phase to another.
The reader will observe, however, that the Chaldee Grote н. or.
III. 386 and
sages of primitive times are not to be confounded with зэощле-
the XaXèaloi, of whom Hippolytus speaks among other
precursors of Gnosticism. The term, as used by the
1 The , convenient
. , , , term theosophy,
,. , . as. mI v. 3, m
2л. Ol .■ a I? 1|->¿\-i
A 1I ai/roiVios.
. /
contrasted with theology, implies theisti- __ ,
cal, teaching,
. .. "irrespective
. .. oi»...
truth ; Was the reading avraiuva аткта! since
while the latter term involves the idea И"-* I in Ephr. Stk. is the equiv»-
of absolute, subjective truth. lent of altiv. Лот. in Hosr, 52. 54
* airroyivryrov is rendered in Euseb. Syriace.
 PERSIA.

Early venerable Bishop of Portus, means simply an astrologer,

Belief, one who was generally an adept also in magical delusions,
the Chaldaeans of Cicero and Jüvenal, [Sai. vi. 552] :
Chaldceis sed major erit fiducia: quicquid
Dixerit astrohgus, credent a fonte relatum
Ammonis; quoniam Delphis oracula cessant,
Et genus humanuni damnât caligo futuri.
NoctesAtt. Aulus Gellids identifies the term with Mathematicus,
I. 9.
while Hesychius, speaking of them with greater respect
than they deserved, defines the XaXèaîoi as, yévos fxáywv
Hi|>j>. phiL iravra <yivwo-K¿vTwv. The Peratse or Gnostic fatalists
ŒdSî'ap" originated from these Chaldaeans, and with the name pre-
Ph"n.«i.' tended to have derived their doctrines also from the
p. 294, n. 3.
highest antiquity.
Of the early Persian theosophy we have as little cer
tain knowledge as of the Chaldsean; but we now find
ourselves within range of regular history. At the close of
Isai. xliv. 28. the Jewish captivity, Cyrus the Persian, the Lord's Shep
herd, makes a clear profession of faith in one Supreme
Ezra i. 2,3. God, in his edict for rebuilding the Temple; and it was in
a similar spirit that, before he engaged the forces of
Croesus, he invoked, not the gods as a body, but 1 One AU-
xen. Cyrop. powerful Deity, б\1/0цева <joi, w Zed цеукгте. He had pro-
VII. i. 3".
fited possibly by collision with men of a purer worship, and
eliminated from his belief in the Deity many elements that
were inconsistent with right reason. So again his lan
guage respecting the 2 soul's immortality, half believing half
doubting, argues indeed no very accurate conception of
things eternal, but, such as it is, it is expressed in a manner
that shews a fixed belief in the existence of Divine bene
volence as a principle of unity. Thus his hope is for the
vm!vu?2?! future, fxnSèv au етч какой iraQeiv, ¡uijre rjv /мета tov Oeiov
1 It was in harmony with this that 3 The resurrection is clearly pro-
in sacrificing the Magi invoked rbv вебу. mised in the Zend Avesta, and in its
Heb. i. 132, stiU Jupiter was Ormuzd. most ancient portion. Vendid. S. Ize-
Iambl. Myst. ¿Eg. vm. 2. scAwe und Vispered. 67 Ha.
 PERSIA. ix

yevwfiai, nr¡re tjv (itjbèv en tp. Even if щета twv веши had Early
been the words used, it would have been by no means Belief,
certain that the term was intended to convey a polytheistic
notion. If the Hebrew plural term D*îT^>$ be inexplicable,
are we bound to affirm that the term 6eol must of necessity
involve the notion of a plurality in the Divine Substance?
Plato scarcely used the term as the poet or the mytholo-
gian; adeone me delirare censes, ut ista credam? might have
been the language of Cicero, if asked whether his apos
trophe to the DU immortales included the entire conclave
of the Olympian deities.
Again, the firm stand that the Persians made against
the idolatrous usages of the Greeks, is good proof that
polytheism was never their creed. The entire vault of
heaven was to them as the Deity, tov kvkXov тгаита то? Herod, i. m
oùpavoû ùkià ка\еоуте$. The Greeks, also as belonging
to the same Arian stock, exhibit something of the same
primitive Faith, and the Hesiodic Muses celebrate Earth
and Heaven as the source of all, Theog. 44,
Qewv yévos aiooiov irpwTov KXelovcrtv óotoq
ef àpyris, ovs Tala ка\ ovpavos evpvs етистоу.

Eusebius says of the oldest form of religious belief, ovk apa Pncp Evang.
» i • - * - ; 1 I. ix. 13.
Tis r)v deoyovlas EXX/jft/cíJs r¡ ßapßaptKrjs to7s TraXaiTaTois
twv avQpwTrwv Xo*yos, ov$è ^oávwv a^rv-^wv îèpvais, ovo" r¡ vvv
Tro\v(p\vap'ia Trjs twv Qewv àppévwv те ка1 6r¡Xeiwv каторо/ха-
o-'ias. The ancient Greek symbolised with the Persians,
who, as Herodotus records, ауаХ/хата ка! vr¡ovs ка\ ßwfxovs i. ísi.
ovk ev vófiw iroiev/xevovs \bpveo~6ai, ctXXct /cat rotai Trotevat
fJLWp'trjv eirKpepovat, ws fxev è/moi èoKeetv, oti ovk àv9pwiro(pvéas
evófuaav tovs Oeovs кататгер o\ ''EXXrçves eîvai. So again
Diogenes Laertius, Toiîs èè fiáyovs . . . атеофа'шеава1 irepí те Proœm.
ovalas Qewv кaï yevéaews, oís Kaï тгдр eîvai Kaï yr¡v ка1 vèwp'
twv 06 %oávwv KaTayivwaKeiv /cat цаХкгта twv Xeyóvrwv
appevas etVat Oeovs /cat 6t)Xeias.
 X PERSIA.

Early The ancient religion of Persia appears to have been

Forma of
Belief. far more closely allied with the Pantheism of the Brahmin,
than with the Polytheism of the Greek; and it was from
this source possibly that Thaïes and his successors in the
Ionic school of physical philosophy borrowed their first
principles. They believed that a Divine life existed in
the elementary forms of matter. So the Persian paid Di
vine honours to the primary aroi^ela, as Herodotus says,
9¿ovai èi T)\lt¡) те кш aektjvri ка\ yrj ка\ irvpi nal vêaTi ка1
ávénoiai. The natural creation, an object of deep and super
stitious veneration in primitive times, may have given rise
to idolatry when Herodotus wrote, but the proof is not
made out, that the Persians knew anything of the Zabian
practices of the 1 inferior Shemitic tribes, before their yoke
was imposed upon those tribes. As compared with the
later religious belief of heathenism, the old Persian religion
was venerable for its greater purity, though it was only
a comparative purity. Whatever degree of truth it retained
was derived traditionally from the very cradle of the human
race; it was no mere product of human intellect, as Beau-
Hist du sobre seems to have imagined, " Cette ancienne religion . . .
Manich. I.
ii.J. de la manière qu'on nous la décrit, est la plus pure que la
raison humaine ait jamais imaginée^ But it was debased
at length by the reaction of Greek impurities as, Hero
dotus has candidly confessed.
Creuzer, The ancient Persian religion was modified in the reign
Symbolik,
I. 679. of Cyrus by Zoroaster, who 2restored and fixed old forms

1 So Herodotus, ётще^ав^кась Ы character of Zoroaster: Esprit sublime,

Kai т% Oüpavín 6óeiv, irapá. те 'Aaavpíwv
¡mebvret Kai 'kpaßluv. I. 131.
a S'il falloit prendreparti, je croirois
plutôt que Zoroastre ne fit que réformer
la religion des Mages, qui avoit été alté
rée, ou la purifier des fausses opinions
dont elle étoit corrompue. Beacsobre,
Hist, du Manich. 11. i. 4. p. 163. An-
QUETib du Peeeon thus sums up the
grand dans les idées qu'il s'éloit formées
de la Divinité, et des rapports qui unis
sent tous les Etres ; pur dans sa morale,
et ne respirant d'abord que le bien de
l'humanité; un zèle outré lui fait em
ployer l'imposture; le succès l'aveugle;
la faveur des princes et des peuples lui
rend la contradiction insupportable et en
fait un persécuteur. Vie de Zoroastre.
 ZOROASTER. xi

of belief, and matters of religious дрцаке'са, rather than in- Persian

vented new ; the idolatrous practices and juggling priest- theory"
craft, with which the Iranian had been brought in contact zeduAt
' ° Namèh. 14
upon the banks of the Euphrates and of the Tigris, ren
dered this necessary.
J The broad
. 1 principles of this re- zerdusht
Naméh. 23.
formed religion may be comprised, as Beadsobre observes, J^uSt.
under the three heads of a pure faith, sincere truth, and Herod, i.
justice. The unity of the Deity was still the fundamental
tenet. 2 The sun, as a glorious body of light, occupying a
position 3 mid-way, as it were, between the Heaven of Hea
vens and Earth, conveyed to the Persian a sensible emblem
of Ormuzd, the Good Principle. Its orb was the abode of
Mithras, the Mediator, as occupying a middle position be
tween Ormuzd and Ahriman, Light and Darkness, èio кш nut de и.
» , , , ,<s • et Os. 46.
Mffipnv Пераш tov /ue<yÍTt]v ovonaXpvaiv, an idea somewhat
similar to that of Philo, who speaks of God placing a wall
between light and darkness, as the sun separates day from
night4. The sun, honoured at first as a symbol of the Deity,
was afterwards worshipped as the Divine substance. Much
in the same way, fire first symbolised the Deity, then be
came an object of idolatrous worship. But at first this
was not so. For it may be observed, that the veneration of z. av.
Vendid.
'water is fully as apparent in the Zend or more ancient Farg' vi-

1 Plato speaks of the Magianism èKlxrp.vo'ev. de Is. et Os. 47.

of Zoroaster as a simple system of reli
gious worship ; CSv 6 p.iv fiaydav те Si-
báxTKei TTjv ZdjpwdffTpov tov 'ilpop,d£ov,
fori Ы TOVTO вешу вера-ireía. Alcib. I.
8 The Parsees of India, though they
turn themselves to the sun in prayer,
deny that it is with any idea of worship.
Htde, de v. Eel. Pers. I . The ancient
practice was the same ; only contact with
Zabian worship, by an easy transition,
caused a custom, that was at first only
symbolical, to degenerate into idolatry.
3 So Plutarch says that Ormuzd
áréarnae tov i¡\lov tcxtoCto» iaov ó 17X10S
rfjs -yíjs о\ф1атще, nal тЬу oipcoby Патрон
4 It is a remarkable coincidence that
the solar year of 365 days is summed
by the letters severally contained in
MeWpas, the Basilidian 'A/3pá|o$, and
NeîXos identified by Plutarch with Osi
ris or Helios. So Herodotus speaks
of oi Ipées tov NeiXov. П. 90.
5 Compare the words of Herodotus:
h тотацЬу Ы oifre ivovpéovai, oùre êp.-
irnjov<Ti,où xeîpas ivairoviÇovTai, oùdè âX\oy
oùdéva Trepiopèwffi, àXXà aiftovrat тгота-
poùs pd\io~ra. I. 138. And the Zend
Avesta : L'homme qui tenant un mort avec
soi le porte dans Veau ou dans le feu,
et souille par là ces élément, peut-il
 ZOROASTER.

Persian portions of the Avesta, as that of fire; and the defilement

dualistic
theory. of the one element is as strictly forbidden as of the other.
Anq. du Fire, however, was the only sensible emblem of the Deity
Perr. Z. Av.
in. permitted in the Persian temples after the date of Zoro
aster, the extinction of which, on the birth of Mahomet,
was urged by the Arabian impostor in proof of the entire
supercession of Mithratic worship. 1 Abulfeba, in recording
the omen, confirms the generally received statement, that
the commencement of this phase of Persian Theosophy did
not date higher than the reign of Cyrus.
It was to 2 Zoroaster also that is most usually traced the
first assertion of the Oriental dualistic theory of two eter
nal principles, the one good the other evil, Ormuzd and
Ahriman. But, according to his theory, these two powers
were of a secondary character; there was an Antecedent

être pur, о saint Ormuzd? Vendidad
Farg. vu.
¿y*j \¿ aSj ja\ ¿bilí 1
tijJb juxc iXc i^bsLij
|»lc i_s!b i¿J$¿ Jj¿ In the
night in which the Apostle of God was
born, thepalaceofthePersian king(Kesrs,,
as Caesar among the Romans, and Pha
raoh in Egyptian history, being the royal
name and title), was shaken by a sudden
shock, and its fourteen towers fell. At
the same time the sacred fire of the Per
sians was extinguished, which for a
thousand years before had nevergone out.
Abdlfeda, Hist. Moh. c. i. Bbuckeb
considers that pyrolatryprevailed among
the Persians before the day of Zoroaster,
"Cerium est ex adductis, sacrum ignis
cultum ante Zoroastrem inter Persas
il. iii. io. He gives no suffi
cient proof, however, and the notion is
inconsistent with the assertion of Hero
dotus, that no fire was kindled for their
sacrifices : обте ßüjfioös Trocevvrat, otire
жир ávanalomi ^¿Moeres $ieu>. I. 132.
Neither would their worship, as he re
cords, sub Dio, admit of the perpetual
preservation of the sacred flame.
2 \ " - *"*Jj Star of splendour.
3 Son dessein est de montrer que la
nature entière, qu'Ormusd chef des bons
Genies, et Ahriman chef des mauvais, dé
pendent du, premier Etre qui les produits.
Ce premier Etre est le Tems sans bornes,
ou VEternel. . . . Pour prévenir les diffi
cultés que peut faire naître la vue d'un
seul premier Agent, Zoroastre rappelle
souvent les Perses aux deux Principes
secondaires; il s'étend sur leur nature,
et sur leurs actions reciproques, qui doi
vent se terminer au triomphe du bien.
Anq. du Peeb. Vie de Zor. 68. In
point of action, however, Evil was stiL
subordinate to the Good Principle; so
Ormuzd is made to say in the Z. Avesta,
"Ifirst acted, and afterwards the source
of evil." Vend. Nosk. 20. Farg. 1.
 ZOROASTER.
Supreme 1 Principle causative of both ; and the more in- Persian
, . dualistic
telligent Persian, no doubt, still referred the binary ema- theory,
nation to the unity from whence it proceeded, as that
which 2alone harmonised with a reasonable conception of
the Divine Being. Zeruane Akerene, Indefinite Time, was
this antecedent principle of boundless 3 Good ; the proto- »
typal 6|1D"j*i< of the Cabbalistic theology, the àveipla of
Plato, and the aiwv of the Gnostic heresiarchs. It is also
remarkable that the twos of antecedent matter of Plato,
had its position in the Persian system ; that is if Eudemus,
as quoted by Damascius, does not give a Platonic colouring
to the Magian principle that he is describing ; Máyoi ¿e
irai trâv то ""Apetov yévoç, oís ка1 tovto ypácpei o YLuèt]fi<K, o't
fièv tottov, 01 xpóvov koKovctiv to votjTov airav кал то r¡vw-
fiévov' ov bia.KpiQr¡vai ij Qeov àya9ov /cat éaí/xova kcikov, r¡
0áis /ca¡ okotoç, тгро TovTwv*. From the throne of Goodness
the fiWord, substantial and personified, went forth, before ^Av-
the Heavens or any creature had been called into exist
ence. Ormuzd was this Word, and of him and by him the

1 The Sad-der declarea: Ex primo
scias primum, Dominum luumesse Unum,
Sanctum, cui non est compar; est etiam
Dominus Potential el Olorice. D. x.
This compilation, though comparatively
modern, contains much that is highly
ancient, but the doctrine is allowed to be
Zoroastrian by Mahometan, and there
fore hostile testimony. So Abulfeda
says, that whereas the predecessors of
Zoroaster held that the origin of all was
the dualistic principle, still he himself
taught that one Supreme Being existed
antecedently, who was One and had no
compeer. Poo. Spec. B. Ar. 153.
3 Nach einer inneren Forderung der
menscMichen Natur, bei den nur einiger-
massen Nachdenkenden, die Frage nach
der Verbindungsgrunde jener zwei Wesen
nicht lange ausbleiben konnte. Cbeüzeb,
Symb. I. 697.
3 Aristotle also testifies that the
first principle of the Magian system was
perfect goodness, то irpGrrov yewr/aav
ipurrof. Abist. Met. xiv. 4.
4 Wolf. Anecd. Or. Ш. Î59. Cf.
Шов. Laebt. i. 8. Cbedz. i. 698.
5 Das Ewige nämlich ist, seinem
Wesen, nach, Wort ; vom Throne des
Outen ist gegeben das Wort, Honoveb,
(s. Izeschne, Да. XIX. in Kleokeb'b Z.
Av. I. 107.) das vortreffliche reine heilige
schnellwirkende, das da war, ehe der
Himmel war und irgend ein Geschaffenes.
Aus diesem und durch dieses Wort ist
das Urlicht, das Urwasser und Vifeuer
(d. h. ein unkörperliches, intellectuelles,
gleichsam eine Art von Präformation der
Elemente), und durch dieses dann das
Licht, das Wasser und das Feuer, das
wir sehen ; folglich Alles geworden. Die
ses gute Wort ist Ormuzd. Св. I. 695. In
the Brahminical theory truth is eternally
phonetic. A. Botleb, I. 245.
 xiv ZOROASTER.

Persian first ideal principles of Light, Water, and Fire were engen-
theory. dered, as in the Divine Mind, and from these also the
material elements were subsequently formed. Here again
we may observe a close similarity between this 'mystical
word, Honover, uttered by the Deity, and the Aóyos of
Plato ; for Ormuzd was the personified idea of all things
create, eternally subsisting in the Divine Unity. The enun-
voi. 1. 131. ciation also of this Word of Might was continuous, and
was the prototype of the Marcosian Word, the divine
fugue, that continuing through every possible combina
tion of letters involved in the Incommunicable Name, was
appointed to run out at length, and subside in a perfect
and eternal harmony.
But evil was also evolved co-ordinately with Ormuzd.
The moral and physical world, taken in its reality, presented
antagonising principles on its surface and in its depth, that
could not escape notice ; and philosophy must give its
account of everything. God indeed has revealed to man
that evil is his discipline, to be overruled under certain
conditions for eventual good ; but, without the aid of reve
lation, men have endeavoured in various ways to account for
the evil that is mixed up with man's destiny, and so affects
the happiness of life. An implacable Nemesis, tracking
down ancestral sin through successive generations ; a blind
fate, the exact converse of reasoning Will ; the necessary
sequence of events, as unvarying as the revolution of Ixion's
wheel, are theories that have been successively developed,
as the only possible way of accounting for the evil to
which man is born. The Persian started from the same
point, but preserving more perhaps of the primitive tradi
tions of man's infant state, brought into the account the
relative as well as the positive character of evil. Hence
in Zoroaster's teaching the Supreme Being developed
1 See Cbeuzer's collection, from the Zend Avesta, of terms applied to this
primary emanation. Symbolik, I. 696.
 ZOROASTER. XV

Light, which, as a subordinate principle, in tanto, fell Persian

first
short of perfection; and the 'imperfection of Light is principle.
Shade ; arguing therefore from the physical to the me
taphysical, it appears to Ьате been concluded by him,
that so soon as the Deity developed any principle or
created essence beside himself, the necessary relative im
perfection of this principle, 2 involved in itself substantive
evil. Evil in fact, although of a positive character with
relation to the perfection of good, is relative with respect
to the imperfect good, to which it leads up by insensible
degrees; "when I would do good evil is present with
me," is descriptive of all created good, however exalted ;
but it is in a positive and absolute sense, that He, who
is the Perfection of All Good, " chargeth His angels with
folly."
Originally, the eastern theory of a First Principle was jj¿d¿fp-174
not dualistic ; God was single and sole, sine socio et sine Beam. i. m.
pari. The primaeval light, that symbolises the Deity to
the Persian, with its shade, was at first put forth; then
the world of pure and glorious spirits resulted from the
Divine 3Life ; and subsequently the Will of God, the divine creu»r,
* Symb. I. G93.
Word, was eternally articulate, the Creator of the heavenly
bodies, and of the souls of men. As matter is causative of
shade, so 4 evil entered into the system when the bodies

1 This imperfection of light was
expressed theosophically as a mingling
darkness, this of course was co-ordinate
with the first evolution of light as an
imperfect substance; the subsequent
active influence of darkness or evil was
defined as £*lláM ^ jyJ!
a liberation of light from, darkness, the
two were separated and shewed their
positive qualities. Upon this distinc
tion Magian controversy ran high. See
Рососк, Spec. Hist. Ar. 153. ed. Oxon.
2 Mit dem Satz ist gegeben nothwendig
der Gegensatz. Creüzer, Symb. i. 701.
3 Zoroastre n'a reconnue qu'un seul
Dieu, Créateur immédiat du Monde des
Esprits, mais Créateur médiat tant du
monde des étoiles et des planètes, que
du Monde inférieur, qui est notre globe
terrestre, qu'il a formé par l'intervention
d'une puissance, que Zoroastre appelle
SA VOLOKTÉ. Beaüsobre, JI. du Ma-
nich. i. p. 175.
4 Beausobrb says, Ce système du
Prophète des Perses a un grand con
formité avec celui, que Lactance a
 xvi ZOROASTER.

Hebrew of men were created, as well as the lower world of matter.

analogies. ,р^е wor(jg Qf BEAUSOBRE refer these oriental theories to the

highest antiquity, and their supporters connected them

Manich. i. vttih the patriarchal faith of Abraham. Un Paradis, un
Enfer, qu'ils appellent la Géhenne, Гimmortalité des âmes, la
Resurrection des corps, étoient les dogmes constans de leur foi.
Us prétendoient la tenir d'Abraham, qui l'avoit enseignée,
et défendue contre les Idolatres qui s'élevoient et se mul-
tiplioient dans VAssyrie.
The question arises how these theories, presenting
in some respects certain analogies with a truer theology,
became known in Persia. If, indeed, Zoroaster were ac
quainted with the Hebrew scriptures, as Arabic writers
вшскег h. affirm, who also say that he was born in Palestine, we
Ph. 1. 14/.
might understand that portions of his system would very
fairly be referrible to the great forefather of the Jews.
But the close contact into which the Hebrew portion of
the Shemitic race had been brought with the Iranian
stock, owing to the Babylonian captivity, would account
for any degree of resemblance observable between the
Zoroastrian system, and the august theology of the Jews.
Possibly the liturgical portion of the Zend Avesta may
be the production of Zoroaster; the Zend, or sacred
language of the Median Magi, carries on the face of it
a considerable antiquity, while the latter, and more sci
entific portions being composed, not in Zend, but Pehlevi,
the language of the Sassanian dynasty, and of the Par-
thians, betray as clearly a later origin. Hence whatever
knowledge this portion of the Zend Avesta exhibits of the
Hebrew Scriptures, may be more properly referred to the
co-presence of the Jewish religious system with the tra
ditional faith of Persia, subsequently to the Christian era.
exprimé en ces termes : Fabricaturus Deus fontes rerum sibi adversantium, illos
huno mundum, qui constaret in rebus videlicet duos Spiritus, quorum alter
contrariis atque discordibus, constituit est Deo tamquam dextera, alter tañí
ante diversa, fecitque ante omnia duos quam sinistra, &o. Inst. n. 9.
 ZOROASTER. xvii

Neither ^ESCHYLUS nor HERODOTUS Say anything Of Persian

the fundamental tenet of the Zoroastrian system, faith theory,
in two antagonising principles, emanating from one eter-
nal principle of unity; and naturally enough, for if the
dualistic scheme were first incorporated by Zoroaster, it
could hardly have become known to them, as a superaddi
tion upon the ancient faith of Persia. On the other hand,
if before the day of Zoroaster the Persians had been
idolaters, it would be difficult to account for the ease with
which this people accepted at the hands of Zoroaster, so
many religious ideas, that must have been as foreign to
them as they were new. May it not have been owing to the
purer religious traditions of the Persians, that the Jews, as
of an apparently cognate religion, were permitted by Cyrus
to return to Palestine, and were aided and protected in
their pious work, of building up again the ruins left by their
Chaldaean conquerors ? On the whole, the ancient Persians
appear to have been neither polytheists nor idolaters ; and
with regard to all other points of their ancient intellectual
speculation, it is safest to subscribe to the words of the
industrious Brücker ; Subductis itaque omnibus rationibus, nut. pwi.
П. iii. 12.
nobis tutissimum videtur, de veterum Magorum, Zoroastre
vetustiorum, systemate, modestara fateri ignorantiam.
It would seem, then, that from the time that Abraham oen. *i. si.
went forth from the land of the Chaldees, down to the com
mencement of authentic pagan history, the theoretical
knowledge of one Supreme Being existed, as a higher re
ligious belief, in the regions watered by the Euphrates,
as well as among the Persians ; but, in this latter case, the
people at large retained a sounder faith than the inferior
Aramaic tribes, where a truer yvâkris, in whatever degree it
existed, was reserved among the arcana of priestcraft.
The only country west of the Indus, that can pretend
to vie with Babylon in point of antiquity, is Egypt. There
was in certain respects a similarity between the Chaldaean
vol. I. b
 xviii EGYPT.

Primitive and Egyptian religious systems. They both involved astro-

Egypt, logy, and in most other points they were very much alike,
if the testimony of 'Bardesanes, in his work on Fate, is to
be referred to a higher antiquity than the age in which he
lived and wrote. Unlike the more restless spirits that
inhabited the banks of the Tigris and Euphrates, the in
habitants of Egypt, after the earliest Asiatic immigration,
were subject to no violent irruption of hostile tribes. That
which Plato has said, in the Timceus, of their immunity
from the devastation caused by floods and conflagrations,
may be interpreted politically, as a figurative representa
tion of the early peaceful enjoyment of their acquired
possessions on the banks of the Nile. The primitive 2 faith
of Egypt was chiselled indelibly, as it were, in granite,
Plut, de Is. in the Saitic inscription of the temple of Isis ; то ¿' èv 2a«
et Os. 9.
rrçç 'A9r¡vas, rjv ка\ *lffiv vofííXpvaiv, êSoç ётпурафуи eî^e
Toiavrt]v, 'Eyw eî/ii irâv то yeyovos кш ov кш ¿aónevov, ка1 tov
èpov Tréir\ov ovêelç 7гш 6vr¡T¿s äireK(x\v\j/ev. 3 Proclus adds
at the close of this inscription, ка\ ov етекос Kapirov, $\tos
èyéveTo. It has already been seen, that, whatever may
konnte aber hier die zweifelnde Frage
,_»-¿Q ¡—Lo] Ip-QA 1 entstehen, ob jene geistige Ansicht nicht
Vi 17n ■ ^üAÖ etwa blos Griechische Zuthat, Ausdeu-
' " tung Griechischer Philosophie sey. Dies
^■ ^Q_J^ ^ A.| \з\ muss schlechterdings verneint werden,
und die vielstimmige und vielfältige
Sage, welche auch vor der Zweifelsucht
.. * -i t ^ •* neuerer Zeiten die herrschende Meinung
^OOI^/J р_<аЛО_, Q-.0O1 -¿0\ der Geehrten bébdete, die Sage, dass
1 ч .t ¿d\ "| , n ' ^Zoj¿] Pythagoras und andere Griechen erst
* » « ihre Weisheit aus ^Egypten geholt ha-
^OT (iSOlJ l¿0^>¿ Ámda sailh> ben, muss für ein historisches Factum
/ have read the books of Chaldeism, but gelten. Hundert Stellen des Herodotus,
/ do not know which belomj to the Ba- Hellauicus, und was wir sonst von
bylonians, and which to the Egyptians. Fragmenten älterer Geschichtschreiber
Bardesan saith, The doctrine of both und Philosophen haben, setzen gleich-
countrics is the same. Avida saith it is falls eine alte geistige Cultur der Pha-
hiown that it is so. Cdeeton, 5p. 15. raonen .iEgyptier voraus." Symb. 1. 386.
3 Credzer clearly refers the higher 3 In Tunee, cf. the Persian theory, p. xi.
and more spiritual wisdom of the Greek Mosheim conjectures that this inscription
philosophy to Egyptian sources. "Es never existed. Cudw. Int. Syst. n. 123.
 EGYPT. xix

have been the religious belief of Egypt in later times, at Primitive

an earlier period of history its inhabitants held some points, iig^ptf
at least, in common with the descendants of Abraham.
The wisdom of Egypt, in which Solomon was skilled, ixingiiv.so.
indicates the notoriety of its intellectual proficiency. At
a subsequent period Herodotus speaks of Egypt's reli
gious theory with veneration, and refers to this source the
knowledge that his countrymen possessed of the 'soul's
immortality : YlpwToi róvée rov Xóyov Aiyvirnoi elai o\
eiTrovTes, tos avOpcónov ^v^rj d9ávaT¿<¡ èari. It is a fair
inference therefore that certain modified forms of reli
gious truth were never wholly lost to the sages of Egypt.
The sacred torch was still sent on 2 from hand to hand,
until the foundation was laid of the Alexandrian school of
philosophy, which the more ancient and truer elements
of the Egyptian theosophy helped to consolidate.
The origin of Egyptian as of every other form of
polytheism may be traced to the custom, so widely preva
lent in the ancient heathen systems, of expressing different
functions and attributes of the Deity by different names ;
which were divided out again according to the varying
phases of the divine energy. This, which is more or less
true of the Persian and Indian systems, is pre-eminently '

1 Herod, и. 123. And yet Hippoly- Sonet Sé pot rotovrbv ti жекощкЬюх, ùs

Tes makes his predecessor Heraclitus
speak doubtfully of the soul's dissolu-
tion, où póvov Sè TovTO, фт)<г1у, ol irotTjTal
Xèyovow, dXX' rjSrj Kal ol аофштато1 twv
'EWrjfuy, t2f èoTÏ Kal 'ïlp&KkctToi ets,
Xéycov, *pvXW *L yà-P lavaros, vStúp yevé-
свои. HlPPOL. Phil. v. 16. MlLLEK is
clearly wrong in printing eîs as part of
the quotation qualifying edvaros. By
vSuip doubtless is meant watery vapour;
cf. EcsEB. Pr. E. XV. îo, %-f¡vav Tpvxw
\éyct ato-etio-tv f¡ avaevplaaw, кавЛжер
'H/xt/tXeiTos.
* Obigen seems to say as much of
tbe Egyptian sages, even in his day :
ef Tis ту А1уйжтш ¿VíS^^íras, ëv$a ol
pèv Myvmltov trotpol, ката та irárpia
ураррата, irbWa фСКо(Гофод(П irepl tûv
тгар' airrots vwoptopévwv dduv, ol Sè
IStúrai púdovs rivas aKoüaavrcs, ¿Sv toùs
\6yov$ ovk èirlaTavrai, péya èir' abróís
фроуоОан/, фето irávra та AlyvvTÍwv
iyvwKèvaf rots ISt&rats abrGiv равтр-ей-
<ras, Kal prjSevl twv lepéuv tripptÇas, prfi'
¿irá twos aÙTÛv та Alyvrrluv àirô/â/jrçra
paSáv. And the same observation ap-
plies, as he proceeds to say, to the
Syrian, Persian, and Indian systems.
c. Cch. i. 12. Several suggestive pas-
sages abo are found in ISOCR. Enc. Bus.
62
 XX EGYPT.

Theosophy so of the main foundation of the Greek mythology, the

physical! Egyptian. 1 Here the idea of the Deity is broken up into
~ a system that symbolises the beneficent operations of
nature throughout the year ; while Isis, Osiris, and other
objects of religious veneration, for ever reappear by a
fanciful nomenclature, and become the symbols of varied
attribute. Plutarch refers the whole orderly work of
Creation to the secondary Gods, Isis and Osiris : èvl yàp
Xóy<¡} Koivw tovs Oeovs toutovs тгер! Trâaav ayaOov iioipav
ууоуцева тетаудш, ка\ irâv, oaov eveari Tr¡ (pvaei, koKov ка\
àyaQov h*ià tovtovs vnap^eiv, tod /mèv èièôvra ras ap^às,
i ty¡v èè èe^o^évtjv Kai êiavéfxovo~av'. • ,
Hence we may consider these 'congenital deities to re
present the Divine Ideal of the universe ; the ancient refer
ence of Isis to ei'oV by a false etymon, may be ideally true,
and the expression of its substantial investment in form ;
and the perfect infiguration of the Divine plan of Crea
tion in the Supreme Mind being involved in the notion of
Divine Prescience, it is not difficult to conceive that Plato,
who never hesitated to import from other philosophical or
religious systems, ideas that he considered to be good and
true, may have taken the first notion of his Divine Ideas
from the Egyptian Isiacal theosophy, and that the gnos
tic teachers of Alexandria may have found fundamental
theories, that we refer to Plato, among the arcana of the
Egyptian hierophants.
Of this we have some indication. Isis and Osiris, in
the Egyptian system, symbolised pre-existent form and

1 Von dieser charakteristischen Sitte den ferner besondere Namen beigelegt

der orientalischen Religion, und auch
derägyptischen, die Hauptäusserungen
eines Grundwesens in besondere Personen
zu zerlegen, und dann wieder zu einem
Begriffe zu verbinden, zeigen selbst die
ägyptischen Götternamen Spuren in
Composition, wie Semphucrates, Herma-
pion, und unzählige andere. Daher wer-
zur Bezeichnung besonderer Verhält-
nisse eines und desselben Wesens
Die beständige Vergegenwärtigung je-
пег Sitte kann allein тог vielen Miss-
Verständnissen in den alten Religionen
bewahren. Creüzeb, Symbolik, I. 295.
3 Is. et Os. 64.
3 See p. xxiii. n. 3.
 EGYPT.

matter, while Horus exhibited the 1 атготе\еа-ца or embody- Theosophy

ing of the Divine ïêéai in 2 material substance. 3 Plutarch physical!
says, that Isis was known by three other names closely
descriptive of the subjectivity of matter. But he also
derives the name of the goddess from eïêw, *scio, as
leading her votaries to a true knowledge той "Ovro%. It
would have been more conformable to the Egyptian reli
gious system based as it was upon physical phenomena,
if he had said that the name symbolised a knowledge of
the Deity, as revealed in the sensible world, the ground
work of all natural religion, as the Apostle has said ; Дю'т« Rom. 1 19,20.
то yvwarov Tov Qeot), (pavepov èanv ev av rots* ô yàp Qeos
avTois èipavépwae' то yàp аората avTov атго KTiaews коацои
toTs iroirifxaat voov¡xeva каворатш, f¡ те dlëioç avrov Suva/uns
Kui вештф. Plutarch, towards the close of the same trea
tise, says, that the name conveys the notion of 'rational
energy ; Osiris being the generative or plastic principle.
1 This term, as used by Philo, is to some such Egyptian myth. Compare
ISèa, as matter is to mind ; on Gen. ii. also the words of Damascius, ol Si
5, be asks, dpa ovk èp^avws ràs àffwaà- ÁlyÚTTTioi кав' i)ßas фСКЬоофоь yeyovóres,
tovs ка1 vorjràs ISéas vapl(TTi¡aiv, âs тыс (ÇfyeyKav avTwy tt¡v á\i¡$etai> KeKpvfi/iè-
aloQirrCiv áiroTe\eepÁTWv <тфрау1Ьа$ ovp.- vrpi, eiipóvTes èv Alyvirrlots 5rf тип XcVyoïî,
ßißt)Ke; De M. Op. 44. Plutarch ap ws eïtj кат' aùroùs rj fièv pla rwv SKwp
plies the term as though it involved the àpxh (tkótos &yvwo~rov. Wolf, Anecd.
combination of matter with ideal form ; Gr. Tom. ni. 260.
ка1 tov p.èv "0<ripiv ws àpxb", ri¡v dè "laiv 3 i¡ Sè "lais tariv &те ка1 Жоов, ка1
ws VTrodoxyv, тЬу 5è*(ipov ws атготЛесгуиа. TiKiv'Aevpi ка1 Жевйер тгроаауоребетаг
de Is. et Os. 56. The reader may apply oijfxaívovaí oè тф fièv тг/jwtw twv ávo¡xá-
this in illustration of note 4, p. 352. Twv p.7)T¿pa, тф Sè SevTèpw oïkov "Qpov
" Eudoxus, who was of the Pytha KÓapuov, ws Kai TÎKùtwv, x^pay yevèaews
gorean school, antecedently to Plato, Kai bei-apMrqv' тЬ ôè TpÍTOv <rúv0er6v èoriv
shews, by an Egyptian myth of some ¿k те tov ir\J¡povs ка1 той oítíov. Plut.
antiquity, that the Divine wisdom, exist de Is. et Os. 56.
ing eternally èv Swd/iet, by means of * той S' lepov ToSvofia ка1 <ra<f>ûs
Isis, existed also èv èvepyela, in esse, as ¿7ra77¿XXeTat ка1 yvwow ка1 etdtjo-iv год
well as in posse. The application of the tvros' ivopÂÇerai yap '\o~etov i>s elaofiè-
myth applied at p. xl. is, oWttctoi 5è vwv тЬ Sv, âv perá \6yov /caí ótríws els та
Kai ôià toùtwv о fiv6ost ôVi кав' èavrbv lepa Trapé\0w/iev rrjs веоС. Ршт. Is. et
Ь too всод vovs Kai \6yos èv тф àopâru Os. с. 2.
ка1 йфагеХ ßeßwws, els yèveatv inrb Ku>i\- 6 8i6 тЬ fièv *1<го' «aXoOcri wapà тЬ
trews Tpoí¡\0ei>. Is. et Os. 62. The Gnos ïeadai per' ¿itíijt^juíjs каХ фс'рсаваАу kívij-
tic Bidos and 2tyi) were borrowed from cric ovuav tfiipvxov ко! фрЬпцог. с. бо.
xxii EGYPT.

But in another point of view Isis represented the Divine

ièéat themselves, for the goddess fully bears out Creuzer's
assertion, that the Egyptian deities respectively symbolised
several distinct functions or phases of the Divine energy ;
so 'Isis is identified with NqlO the Egyptian Athene, the
Divine Intellect or No?*, according to Plato's derivation in
the Cratylus, Qeov vótjais. If Plutarch is not mistaken, Isis
Avas the same with the self-existent Divine Wisdom ; and
the Greek myth, that Athene in full panoply sprung from
the brain of Jove, was derived from the Saitic temple.
The goddess, however, not only represented the Divine
Intellectual conception of the universe, antecedently to the
union of the forms, so conceived, with gross matter, as
Minerva, according to Varro, in the 2Samothracian theology
represented the Platonic Зтгара§е7уца, or ideas of things
create, but the Egyptian divinity symbolised the Divine

1 The Saïtic temple of Tais, bearing the irav-lryvpis as being in honour of Athene,
inscription mentioned at p. xviii. is re ir. 39 ; he infers also that archives were
ferred to Ni)i0 by Plato, as the Egyptian there preserved, 28, and mentions the
Athene, where, in speaking of the inha sepulchral cells of its kings, 169, 170;
bitants of Sais, Tim. 1 1 E, he says, oU tíjs and a colossal recumbent figure in gra
7г0Лещу debs ápxnyós tís ¿<ttiv, Alyv-Tmurl nite, 176; cf. also Pads. n. 36. Both
/xèv тоСуорл, Nt/í0, 'EXXtípíotí Sé, ws ó the cities Athens and Sais are said by
èKeivuiv XÓ70S, 'кв-qvâ. ClCEKO also speaks Proclus, in Tim. to have been under
of it as a Parthenon ; Minerva ... .se the same tutelary deity, ula rSiv bio
cunda orta Nilo, quam ¿Egyptii Saike тгбХеш ttjs re Sáews Kai twv
coluni. de Nat. De. m. 23. Pldtabch, 'A.Bnv&v. Theopompds even states that
in this same treatise, c. 62, repeats the Athens was colonised from Sais. And
assertion that Isis is Athene; ttjv p.èv Plato after the passage quoted above,
yàp "4ffiv iroWaKts тф ttjs 'AOvvas 6vb- says, p.d\a 5è <pi\a6r¡vatoi, Kol riva
fiari Ka\ovffi, <pp<xÇovrL tolovtov \byov, rpôirov oUeioi tûvS' etvai <рао"!л>.
11 ifkBov ¿71-' ¿uavríjs," 8жер котЪ aùroKi- a Samothracum nóbilia mysteria.
vf¡Tov фора! St¡\ojtik6v, (giving apparently Ado. Civ. D. vu. 28.
the Hebrew (rvpj>i>, ^ЛКХ, ipsam me 8 Dicit enim se ibi multis indiciis
protuli;) and says that the Saitic temple coUcgisse in simulacris, aliud significare
was in honour of Athene. T3» Sdi yovv cœlum, aliud terram, aliud exempla
èv тф TpowóXip той lepov tí}s 'ÄOnvas tjv rerum quas Plato appellat ideas;
yey\vp.p.évoi> ßpk<pos к.т.Х. с. 32. Akno- cœlum Jovem, terram Junonem, ideas
bids also identifies the Saïtic Isis with Minervam vult intelligi; cœlum a quo
Athene. Adv.Gentes.iv.itf. Hebodotds, fiat aliquid, terram de qua fiat, ex-
makesIsis theEgyptian Demeter; (cf. Cl. emplum secundum quod fiat. Civ. D.
AI. Str. I. II,) but he speaks of the Saïtic vn. 28.
 EGYPT. xxiii

Wisdom in its operative as well as in its conceptive phase ; Gnostic

hence Apuleius causes her to describe her functions in the
following terms ; ¡Rerum natura parens, elementorum omnium
domina, seculorum progenies initialis; summa numinum,
regina marium, prima ccelitum, deorum dearumque /ocies
uniformis ; quœ cœli luminosa culmina, maris salubria
ßumina, inferorum deplorata silentia, nutibus meis dispenso.
Her functions then were co-extensive with the Divine
'lèéai of the philosopher.
*~ Her offspring 2Arueris, called by Plutarch, Apollo, or
the elder 3Horus, born of Isis while yet in the womb of her
mother Rhea, allegorises the ancient difficulty of account
ing for the origin of matter, otherwise than by making it
co-ordinate with the ideal forms that it should eventually
take. This part of the Egyptian myth must certainly
have suggested the idea of the Valentinian Demiurge ; as
Isis did of Sophia or Achamoth ; mutatis nominibus, the
words of Plutarch very nearly express the Valentinian
theory ; *rov ''Qpov, oc r¡ TI<ns einóva тод vorjTov Kocrfiov ala-
6tjrov вита yevvtji. Then again the terms in which Plutarch
speaks of the functions of Isis, are suggestive of the Va
lentinian notion, where they are not Platonic. No doubt
they may have received from him a deeper Platonic
colouring, but it is impossible not to believe that the
fundamental ideas of the Valentinian theory were received
from the theosophy of ancient Egypt, when he says, " For
Isis is the female principle of nature, the recipient of every

1 Apul. Metam. XT. p. 243.
a Creüzer, Symbolik, I. 259.
3 It. et Os. 54. i¡ fièv yàp, ¿ti тшу
веыч èv yaarrpl rrjt 'Péas Ьшш, ¿£*I<ri5os
Kai 'Offipcäos yevopM>n ybeoit 'АтгоХХш-
rot alvlrrerai, тЬ Tplv ёкфагЦ yeviaBai
tokSc rbv Koap.ov, ка1 в\>т\еввгр>а1 тф
\iyif, tt¡v v\t¡ii, 0&m l\ey%o¡iiv7iv i<¡>
airrijs ártXi}, т$)к тгрштцу yiveow iÇcvey-
kû». Ai¿ koí фаа1 тог $ebi> Ikwov dvd-
irnpov ¿to <гк&т<р yepéoOai, Kai Trpeo-ßfrre-
pov 'Qpov KaXovaiV où yàp f¡v KÓafios,
¿XX' etSwXóv ti Kai KÓfffiov фбяталрл
/íAXoitos. Pabthey has translated
these last words, denn er war nicht die
Welt, for he was not the world; it ought
to have been, denn el war keine Welt,
for there was no world, but a certain
ideal image only of the future.
4 Ibid.
 xxiv EGYPT.

Gnostic natural product, as the nurse and comprehensive principle

malogres. ^жаг§е^^ jn piat0< But by the many she is called the

million-named, for moulded (третго/хем/ f. 1. Tvirovnévr¡) by

reason she embraces all forms and ideas. And con
genital with her is Love of the first and mightiest of all,
which is one and the same with the Good ; this she desires
and follows after, but she avoids and repels all participation
with Evil, being to both indeed as space and matter, but
inclining always of her own accord to the better prin
ciple, occasioning in it the procreative impulse of insemi
nating her with emanations and types in which she rejoices
and exults, as impregnated with produce. For produce is
the material image of Substance, and the contingent is
an imitation of that which IS1."
Further, the Egyptian mythology indicates the remote
origin of the Valentinian classification of the Pleroma into
three groupes. For Herodotus speaks of a similar distribu
tion of Egyptian deities2; ' Ev '' EXXr¡cri fiév vw vcwtotoi twv
Oewv vofíl^pvTai eivai НракХуч те ка1 Aiovuaos ка1 Tláv' жар'
Aiyvn-Tioiai èè Пар fxèv ар^аютато$, ка! twv ¿ktw twv
irpwTwv Xeyo/uevwv 6ewv' ПракХф oè twv èevTepwv, twv
êvwèeKa Xeyofx.évwv eïvai' ânôvvaoç èè twv Tplrwv, o'i ¿k twv
èvwèeica Oewv èyevovTo. This third groupe of deities were
possibly the 3five born of Rhea, marking the addition of
five days to the year of 360. The dodecad emanated
from the ogdoad, *ек twv ¿ktw 6ewv o\ èvwèeKa Oeot
èyevovTo, twv 'НракХеа eva vo/úfyuat. But the ogdoad was
the primary groupe, stovs èè ¿ktw Oeovs tovtovs irpoTepous
twv èvwèeKa dewv (pacri yevéadat. Now the Egyptian sacred
philosophy presented a complex phasis ; it exhibited in one
point of view a belief in one divine emanative principle,
and in another it was a symbolical representation of the

1 Plut, de Is. et Os. 53. Cf. Pliny's a Hebod. п. 145.

description of the influences of the planet 3 Seep. 341, note 1.
Venus, or Stella Isidis, H. N. It. 8. * Hebod. п. 43. 5 Ibid. 46.
 EGYPT. XXV

"physical creation, of which 'ctkotos ayvwo-rov was the first Geometri-

principle; it also theosophised the development of mathe- °acu^8tl

matical and arithmetical powers. So in the case of these

groupes of divinities, they exemplified the powers of the
right-angled 'triangle, in emanative progression; the
hypothenuse being as 5, the perpendicular as 4, the base
as 3. Thus,
hypothenuse = 5)
bypoth. + base = 8> = 25, or 5\
hypoth. + base + perpend. = 12)
And this analogy would scarcely seem to be fanci
ful ; for the geometrical mysticism of Egypt suggested a
similar notion to Philo, who makes the base and perpendi
cular of a right-angled triangle to represent the Sabbatical

1 Nicht Apotheose, nicht lebender 5 Compare the quotation from Da-

Menschen Vergötterung, ist Wurzel der
ägyptischen Keligion, sondern Natur
leben und Naturanschauung. Cbeuzeb,
Symbolik, I. 303. So the stoic Chsere-
mon, who lived in the reign of Tiberius,
and accompanied jElius Gallus into
Egypt, describes the Egyptian system,
as a religion based upon purely physical
notions, whose sole object was nature;
(cf. Philo, de V. Mos. ш. 24;) while
lamblichus, of the neo-Platonic school,
could trace in it a clear reference through
out to a higher Divine Intellect; his
words are remarkable : Фиочка Si où \i-
yovatv cleat wdvra AlyÚTTTiot, d\\à nal
TT)v ттр фиху* Çwyv, каХ tt\v voepàv, dirb
TTjs фтеыг bmnpivovai, ovk M тоО irav-
tôî fíóvov, dXXà Kai i<f> ypwv' vovv те ка1
\byov irpo¡TTr¡adp.cvoi кав' iavrobs Svrai,
ovTws bijfuovpyéiffeaí фаа-i та yiyvàfieva,
TTpoirdropd те twv iv yeviaei. Srjfuovpybv
xpordrTovai, (ta! тщм irpb tov oipavov, (tai
ttjv iv тф ovpavy Çutiktjv SóvapAV yiví!>-
CKOVci' KaBapóv те vovv virèp rbv KÓ(rp.ov
irporiBéacri, (cal fea ípipwTov h S\ip тер
KÓapjp, (cal èiriprifiévov Ш Troicas ras
<гфа1ра! (repov. I.vMBL. de Myst. Лд.
Vin. 4.
mascius, p. xxii. end of п. 2, and p. xxiii.
n. 3. See Cbedzeb, Symb. I. 518.
3 According to Plutabch the Egyp
tians symbolised, ttjv tov iravrbs <¡¡vcív,
by a right-angled triangle ; í\u ¿(ceceo
тЬ rptywvov rpiwv tt)V irpbs ópdlav, каХ
теттаршу ttjv ßdetv, (cal vivre tt\v inro-
reívovaav, laov raes TrepLexoúffats bwa-
¡lév-nv. De Is. et Os. 56. He then
identifies the sides with Osiris, Isis,
and Horus, cf. xxi. n. 1. And this
process may elucidate the meaning of
the very obscure passage in Plutabch,
where he says of the Persian system,
ó piév'ílpofjLdfas Tpis iavrbv av$r¡aa$ diri-
атуае tov ijklov tooovtov &o~ov b 17X105
tt)s yijs d<piarr)Ke, (cal Tbv ovpavbv HaTpots
inbaii-naev. De Is. et Os. 47. The refer
ence being to the arithmetical mean,
indicated in the progression 3, 4, 5 ; and
then, the equation 3s+4a=5a gives the
exact number expressed by himself, and
the four and twenty divine emanations,
that he then proceeded to put forth,
and which, with the six already in ex
istence, may have suggested the idea of
the Valentinian Pleroma of thirty. See
p. 98, n. i, 99, n. 2, and xxxi, n. 1.
 xxvi GREECE.

Egyptian Hebdomad, 1 2,vi>€(TTwo~a yàp ек Tpiá$o<¡ ка1 Terpâèoç то év

origin of у , , , , , , , „ ., ,
Greek My- Tots ovo~tv aK\ive% Kai opuov (pvaei Trape^erai ov ce Tpoirov
thology. в . / \ > si ' i rf > y * \ i
or)\wTeov то opuoywviov Tpiywvov, оттер eanv ap^t] тгоютг)-
TOiv, é£ ápiQfiwv o~vvéo~Tr¡Ke той тр1а ка1 тёааара кал. iréi/re.
a de Tpia Kai тесаара, атгер eaTtv epoo/uaoos ovaia, Ttjv
¿pQr¡v ywv'tav атготеХе!. The arithmetical deductions of
the Marcosian theory may be traced back to some such
origin as this.
Proceeding from the primary to the secondary deve
lopment of the heathen religious idea, it may be observed
that Egypt no doubt gave its first impulse to the idolatry
of classical Greece2. Its mythology, based upon the
physical phenomena of a southern sky, and a land teeming
with the richest products, received a magnificent develop
ment, when reproduced in the myths of the keen-witted
and poetical Greek. But the very brightness of the
intellectual creations of this wonderful people, in the
infant state of their political existence, dazzled them,
and prevented them from tracing excellencies in the
deeper truths preserved, here a little and there a little,
among their barbarian prototypes. They were bad
observers of Egyptian antiquities, and missed much of
the latent meaning that was veiled beneath the substance
of the Egyptian mythology, while they seized upon the
œsthetical features that presented themselves externally,
and acclimated them among the hills and vales of Greece.
A few of the wisest and best of their race, rising above
the 3 mythical traditions that served to engross the religious
sense of the multitude, reverted to the sources of their
intellectual and political history, and found in the ances
tral fanes of Egypt some traces at least of the wisdom
that they sought.
1 Philo de M. Op. 32. 8 Isocrates only mentions these
a Dioe. Laebtids, I. 3. Edseb. legends of the poets to condemn them
Prœp. Ev. L. 9. Gbote, H. Or. I. as unworthy. Enc. Bus. 16, 17. Cf.
595. also Pikd. Ol. I. 45, 80.
 GREECE. xxvii

So the faith that Cecrops, whether as an autochthon or Egyptian

as a foreigner, imported from Egypt, before the birth of G°re^My-
Moses, was belief in the unity of the Divine Principle, if thol°gy-
it was the faith of Sais the political origin of Athens ; °r^.H' Gr
and it was fixed, no doubt, in those whose thirst for know
ledge led them back to the banks of the Nile. Still
Egypt was the nursing mother of Polytheism, and no
doubt Herodotus tells us truly, that the names of the
gods in Greek mythology, "hourly conceived and hourly M¡it. p l. h.
born," came across from Egypt ; a-^éèov кш wavra та яаой. iv. i.
¿vófxaTa Twv Oewv e£ Alyvirrov eKrfkvQev eis tj}c 'EWááa.
These names however expressed, either different phases of
the creature world, or different attributes and manifestations
of the one Eternal. Thus Athene may have been N>jiö,
and identified with Isis ; but this name merely signified
the Divine Wisdom as manifested in creation. Poseidon,
or, as he was called in the Etruscan mythology, Neptune,
may have been Nephthys of the Egyptian ; but the
poetical appellation of éwoaíyaios is more applicable
perhaps to the Egyptian, than to the Pelasgic deity, as
typifying the perishable ; and Nephthys was to the dark and
motionless and dead, what Isis was to the world of light
and energy and life. So again Osiris was in one aspect
Neilos or 1 Helios, in another 2Oceanus, but in power the
Egyptian deity was the causative origin of all. The very
divergence that is observable in the varying powers and
attributes of the prototypes of Greek mythology still
indicates a centre of unity: the account of Herodotus
may be true, and yet the ancient creed of Egypt need not
have been polytheistic. Whatever the priests of On and
Memphis taught the loose rabble to believe, their own
faith we may assume to have been of no low or debased
type, when we find the best and wisest of the Greeks for
1 Plut, de Is. et Os. ¡2. Cbeuzeb, i. 191.
• Ibid. 34. Cbeuzeb, i. 291.
 XXVÜi GBEECE.
Sources of ever reverting to Egypt, as the fountain-head of wisdom
PphyS° an(* knowledge. Egypt still sent forth the via vitw that
gathered the first gems of thought around the genial
matrix of Hellenic intellect ; and proud as the Greeks
were of their intellectual pre-eminence, and jealous of an
autochthonic descent, it is scarcely possible that their
writers should have permanently established the belief,
that Egypt was the nursing mother of their laws, their
institutions, and their philosophy, if this had not really
been the case. The first rudiment of a political consti
tution was given to Athens by Cecrops from an Egyptian
model, and dated higher than Moses ; Lycurgus also laid
the foundation of the Spartan constitution upon Egyptian
lines1, and the first traces of а ^врщке'ш or religious
system, were sketched out, in the time of Joshua and the
Judges, by the Thracian 3 Theologie poet Orpheus, the ex
ponent to them of an Egyptian 4theosophy.
But Egypt, although the principal, was not the sole
quarter from whence Greece drew her first lessons of
wisdom. Palestine was visited ; and the Magian lore
of Persia, including perhaps theories from the Indus,
was learned on the banks of the Euphrates. From these
principal sources the earlier ethics and religion of the
philosophical Greek were derived; and it is worthy of
remark, in passing, that these are precisely the countries
indicated as the marked centres of human wisdom in the
iKingsiv.30. inspired volume ; for Solomon is said to have excelled the
wisdom of all the children of the east country, and all the
wisdom of Egypt. Hence, too, the art of fixing the pro
ducts of intellect and bequeathing them as a rich inherit-

1 IsoCB. Encom. Busir. 8. versea ' are neo-Platonic forgeries, there

a A word, for this reason, derived
by Nonnus from 6pd£.
3 The name given to Théogonie poets
was Theologus, Lobeck, Âgîaoph. I. 466.
Though the main body of the Orphic
is no doubt that some of them existed
in the sixth century в. o. See Gbote,
H. Gr. I. 29. Hebodotus classes toge-
ther Orphic and Egyptian rites, II. 81.
4 DlOD. Sic. TV. 25.
 GREECE. xxix

anee to posterity by means of writing, was originally im- Sources of

ported into Greece by the Phenician Cadmus ; and when РрПу8°"
philosophy began to take a definite form, it owed less to its Grote H_ Gr_
own esoteric action, than to the light
° that it gained
a from Isocr.
Hel. 30.Enc.
without ; and the principal sages of Greece were either of
'foreign extraction, or, if Hellenes, they were distrustful
of their own indigenous resources, and betook themselves
to the priests of Egypt and the Magi of the East, for a jglo,)ps ¿
higher learning and deeper principles, than they could
have learned at home. 'Q SoAtoe, SoXwi/, "EWrjves ù/xets ¿ei и<л т™.
-iraiêés ¿erre" yépwv èè ''EWtjv ovèek' ov yàp е^ете цавгцха
Xpóvio ttÓÁíov, was the exclamation of Solon's Egyptian
instructor 2Sonchis, in allusion to this derivative character
of the Greek wisdom.
The great similarity observable in the prototypal forms
of Greek philosophy indicate a common origin; and, in
tracing any particular view or theory of its schools back
to its remote source, the inquirer can hardly fail to be
struck with the analogies that arise before him, indicating
indeed a common origin, but too variously marked to be
the result of transcription. The numbers, for instance, of
Pythagoras, whose orderly progression first suggested to
him the term koct/jlos for the outward world of nature, pimt. в.
and the ideal system of Plato, seem very distinct from p.р£ьр.Е«;
318.

each other, but there are points of analogy with foreign Pp. x¡v, xx—
xxvi.
systems that induce the suspicion, that neither the one
nor the other expressed an original theory, but that they
1 '(Is Si ol irXeîoroi airrüf ßdpßapoi XaXSaluv те ка1 Mdywv ток apíaroit
то yévos, nal wapà ßapßdpms тгмЬемвЬт^, aweyévtro к.т.\. Clem. Ax. Sir. I. 15.
tí 8« nal \éy(iv ; etye Tuecos 17 Ttfpios I am not aware, however, that there is
6 Hvdayàpas iSeUvvro' 'кггиввЬпр Si any other authority for the length to
Ф/з1>| t¡v nal 'Qpipcùs, 'OSp¿<rr)s 17 OpdÇ. which his love of knowledge is said to
ваХ?)$ Si, Фош£ i2v то yévos, Kai have carried the philosopher.
Toît klyvirrloni гроф^аи <ri>/¿/9f/3Xi)/téVaí 3 Proclus calls him Pateneiih. Pla-
ttprfraf xaddirtp nal 0 "nvBaybpas aiVroîs to's description of Egyptian lore, as
7e toi/tois" SC ovs Kal irepieré/iero, Ьа ravovpylav ivrl аоф1а$, de Leg. v. p.
Sii ко! fis Tà ÍSvra кате\вшу, ttjv /xvoti- 747 o, is not inconsistent with the no-
k})v тар' klyvrrU» ёкрАвт фСко<тоф1ш>. tion, that light was derived from Egypt.
 XXX GREECE •

Pytha both centre in some tertium quid. The same is applicable

goras.
- to their common notion of the 1 metensomatosis of souls.
And in fact they had drawn from the self-same sources.
2 Pythagoras of Samos studied in Egypt for twenty-two
years, under the priest 3 Sonchis ; he then removed to
Babylon and Persia; and continued for some time in
learned communion with the Magi; and more especially
with the contemporary sage Zaratas, whom, from simi
larity of name, Beausobre has not hesitated to identify
with Zerdusht or 4 Zoroaster: Il est tres possible que le
philosophe Grec et le philosophe Persan, ayent eu de
fréquentes conversations ensemble sur la nature, et sur les
principes de toutes choses, et par consequent que le Zabratus
de Porphyre et le Zaratas de Plutarque soient le même que
le Zardesch ou le Zerdusth des Persans5. Others, with
no great degree of improbability, have imagined that
Pythagoras was indebted to 6 Zoroaster for his mystical
powers of the 7 Monad, the perfect origin of all, and of
the imperfect 8Dyad, the mother of the material creation ;

1 Pythagoras received his notion who also gives the same name to Solon'H
of the immortality, and also of the instructor.
transmigration of souls from Egypt; 4 The Persian i:- is little
той triijuaros катафвЬоутоз, ès ä\\o Çtùov
àel ytvbiicvov iadúerat. Herod. Eut. But else than Zaratas with the final syllable
theirs was rather the Indian notion, that transposed. In Zend it is Zeretoshtro, a
the soul's next body depends always nearer approach to the Greek pronun
upon its present behaviour, and that it ciation.
is raised or degraded according to the 5 Beausobre, H. de Mamck. 1. 31.
deeds done in the body now ; that the 6 Iambl. v. Pyth. iv. 19.
present life also, in its most favourable 7 The Monad was the symbol of the
aspect, is a penal state, rendering all Deity, because it is incapable of division ;
future punishment superfluous. The the Dyad of matter, because it was
Egyptian belief was simply, that the thought infinitely susceptible ofbisection.
soul migrated from one animated body Cf. 106, n. i, 297, n. 1, 298 n. 1.
to another, till every condition of exist 8 So Hippolytus in the opening
ence had been fulfilled, when it was to book of his Philosophumena quotes
return again to the human body in a Diodorus of Eretria and Aristoxenus,
cycle of 3000 years. Cf. p. 377, n. I. ó /lovaiKÓs, as saying that Pythagoras
a Iambl. de V. Pyth. ш. 13. See received instruction from Zaratas the
also Isoch. Encom. Bus. ri. Chaldaean, from whom he learned, 5vo
3 Clem. Al. Str. 1. 15, and Plut. etvai áír' àpxvs T("J odatv atria, irarépa
 GREECE. xxxi
for we need scarcely be reminded by 1 Plutarch, that there Pytha-
was a hidden meaning concealed beneath his arithmetical gora8'
riddles. There is also a close similarity between his
poetical notion, that seas are the 2tears of Kronos, and
the Valentinian account of the origin of the watery
element from the tears of Achamoth ; and the male and
female idea, that he attached to the odd and even num-
bers respectively, correspond with the male and female
Л5опз successively developed, pair by pair, in the Valen
tinian system. It has been said that India was visited
by Pythagoras, and contributed to the formation of his
3 system. According to the late authority of Iamblichus,
Vit. Pyth. и. he came in contact also with Bias of Priene
and Thaïes of Miletus ; to whom Porphyry and Apuleius v. py*. 1.
add Anaxim ander, the physical philosopher. Still he
scarcely seems to have derived anything from them; al
though it is tolerably certain that the entire sources of
his wisdom were Oriental, where they were not Egyptian.
But others drew from the same sources.
«ral pr¡r¿pa' каХ raripa p.iv фшг, p-i/répa vSp KopvtpaytvTi «rai TpiToyévHav, each
Si енотов той Si ¡purrbs fiépr¡ всрцЬч, base being bisected by a perpendicular,
ÎrçpcV, Koàpov, тахй' год Si okótovs ijtu- let down from the angle that it subtends,
Xpb", vypbv, ßapi, ßpaSi. See 292 п. 4, &c. See p. 297.
294, п. i, 297, п. I. The cosmic har 3 Tomvra каХ oi Hvdayopeioi -ßvla-
mony also, adopted by Plato, and of ffovro' Нерасфбиф p.iv Kvvds, rods тгла-
which "Valentinus has a trace, p. 23, vtjtcls, Kpóvov Si SdKpvov, tt\v ôdXaaaaf
was derived from the same source. dWriyopovvTes. Clem. Al. Strom, v. 8.
VAvai Si rbv Koap-ov ф-qirlv «rai fiovaiKTi" 3 We have no authentic knowledge
appLovlav, Sià Kai rbv r¡\iov toîçï<tOcu rr¡v of the system of Pythagoras ; his imme
■KtploSov évapuóvwv. Ibid. cf. p. 294, п. 3. diate followers were enjoined to reserve
1 d)re¿u/njcraro то avpßöhiKbv avrCiv that which they had learned in strict si
(тип' ÁlyvTTTÍuiv sc.) Kai p.voTr¡piu5es, lence, for a certain period after the mas
ávapl^as alylyfiaat та 5&ур.ата. Is. et Os. ter's death ; and we cannot becertain how
10. Certainly his Dyad was intended great a proportion of the Pythagorean
to convey a Divine meaning, equally theories may havo originated with them,
with that of Zoroaster, о! Si IIv$ayópíioi when they felt themselves at liberty to
/coi i,*i>nvfo tai охвата, "rá" ^"7*Ч" speak. Pythagoras first observed the
сток vpoarryoplait, ib. 76, for it was sym identity of Venus, as an evening and a
bolical of antagonising powers, as in the morning star ; quam naturam ejus Pytha
Persian system ; (ptv Si ttjv SvdSa ка.1 goras Samius primus deprehendit, Olym
тбХрлу, ib. The Monad was Apollo, the piade circiter XLII, qui fuit urbis Itomœ,
Triad was the equilateral triangle, 'À.$q- схш. Plin. H. N. П. 8,
 ХХХП GREECE.

So also Plato, in this respect at least departing from

the principles of his master Socrates, (who discouraged
this practice of seeking wisdom from without,) visited
1 Egypt and studied under Sechnuphis at Heliopolis ; after
wards he went to Cyrene and Italy. It was also a part of
his plan, if Apuleius may be credited, to visit India, but
the troubled state of the East deterred him. Several
others of the Grecian sages may be traced through the
the same courses of instruction. Thaïes of Miletus,
founder of the Ionic school of philosophy, was, on his
mother's side, of 2Phœnician extraction ; he is said to
Ql- have studied astronomy in Phoenicia, and to have derived
some considerable amount of his system from Assyria ;
but it is more certain that he passed some time in Egypt,
and received instruction from the hierophants of 3 Mem
phis. Without entering into the consideration of any
other particular doctrine that he taught, we may merely
observe, that, living in the days of the prophet Jeremiah,
he taught very much the same doctrine with respect to
spiritual essences, that was taught contemporaneously at
Babylon, as we know from the fact that the Jews adopted
the same notion in their captivity; so Aristotle tells us,
nal èv T<j> o\(p ¿e Tives avrriv (tt¡v -fyvyfiv SC.) fieixlyQai (paa'tv'
odev Íaw<¡ кал QaXrjs 1р>)вг) irávra ir\r¡pri Oeaiv élvai. VVe
may trace in this the notion of the various angelic intelli
gences of the Indo-Chaldaic Sephiroth on the one side,
and on the other, though in a fainter degree, the fore
shadowing of the Platonic lèéai. His notion that water

1 Чаторйтш Si Hv6ay6pas /iii> Sory- fragment preserved by Eusebius, in his

XrjSt тф AlyvwTÍif ápx"rpo<lrfTii /швг/тей-
cat. TWdrw Si Xexvo^iSi тср'НХютго-
Xírj). Clem. Al. Strom. 1. 15. Again,
'O Si nXdrwc SíjXov us aetwivm del rois
ßapßdpovt eipUrKerai' церцг1щ&05 o¿ro0
те /со! Пивауброи, та тХилта ка! уег-
ишЬтата тшр Soy/idroiv ir ßapßdpois
цавбитш. Ibid. Xenophon also, in the
Prœp. Evang. xrv. 12, says that Plato
Alyóirrov 4¡páa0iif каХ tí}s Пивауброи
reparúSovs <ro<pias.
3 DlOG. Laebt. i. 22; Herod. i.
170. GdXew ávSpbs MiX^críou . . . тЬ àvê-
кавв> yévos iómos Фо/wícos.
3 Ibid, 22^23, 24; Plut, de Pl. Phil,
1. 3 ; Lambl. de v. Pyth. I. 2.
 GREECE. xxxiii
was the first principle, and that all things were produced Thales-
from a humid sementation, was derived from *Egypt ;
Simplicius says, Sio /cat Aiyvirrtoi rqv rrjs тгрштщ <£wí¡s, r¡v
vSwp crvfißoKucws ènâXovv, утгосгтавцуи tt¡v vXrjv eKoXovv, oíov
IXÚv Tiva ouaav, (in Arist. Phys. p. 50). Accordingly Osiris,
the Egyptian Helios, as he is called (de Is. et Os. 52), or
Oceanus (ibid. 34), was not represented in a chariot, but
in a ship, as were the other Gods, (ibid, and Creuzer,
Symbolik, i. 282, notes 249, 390). The Phenician fish-god
Dagon also symbolised the ancient belief of Egypt, from
whence it was derived. But all may be referred to the
Mosaic record, that 2 earth and water in their first condition
were intermingled as an aqueous slime. Hence, too, the
Ophites, or earliest Gnostics, venerated the "serpent as the
1 Hence also the Lotus, as symbolis ibpeîov, or water jar, was borne, as a
ing life springing from the waters, had sacred emblem, in the festal processions
a deeply mystical meaning in the Egyp in honour of Osiris, as Plutarch says,
tian system ; according to Creozer, who ov pJbvov be rbv NetXo»' à\\à irav vypbv
writes, however, without reference to 07г\ш$ 'Otriptôos äiroßpoT)v koXovci, Kai
Gnostic notions, it represented the bi rwv lepwv âel xpowouTeúei тб vbpeiov èirl
sexual principle, tó á/¡pev6$r¡\v, and the Ttujj Tov 6eo0. de Is. et Os. 36. Creczer
after-development of Isis and Osiris, seems to have had this passage in view
while they were still in the germ, and when he says, In der Isis-procession der
unborn as yet of Rhea. His words are, Prophet oder Oberpriester das heiligste
In ihrem Kelche, mit dem Staubfäden Symbol, den Wasserkrug, die iiSpla, in
und dem Pistill, war das Mann-weibliche den Falten seines weiten Kleides verborgen
—der Joni-Lingam, Indisch zu reden, trägt, ibid. But see Dionys, i. p. 24.
im Pflanzen-reiche. In ihr stellte die a Philo's description of the first
Erde, die vom Nil geschwängerte Erde crude state of the earth may be com
selber, für die Volksanschauung ein Bild pared, ¿ireiSí; tô (TÓUTrav йЬшр els airaaav
jener mystischen Ehe der beiden Landes- rty yijv àveKéxvTO, ка1 bib. irávrw airrijs
gottheiten auf. So ward der Lotuskelch ёж€фо1т$ке1 Twv uepwv, ola airoyyias àva-
in religiöser Betrachtungsart zum Mut TrewuKvlas Uuáda, ws elvat ré\f¿a те ä/ш
terschoosse der Grossen Rhea gesteigert, Kai ßadov тгп\Ьу, à/jufaorépwv tùv trroixeltav
und Staubfäden und Pistill erinnern in áyabebev/Áéfíúv ка1 матгефириётшу трЬтгоу
ihrer Verbindung an die Vereinigung QvpdpuiTot els ulav attdxpiror ка1 йрьорфоу
des Götterpaares schon im Schoosse der ф-tiaw. De Mund. Op. XI.
Mutter. Symbolik, i. 283. 3 See pp. 228, n. i, 229, and 241.
The Lotus was an emblem moreover But it may be observed, that the ser
of the resurrection, submerging its head pent in Egyptian hieroglyphics is the
by night, but lifting it again to meet emblem of two antagonising ideas ; viz.
the rays of the rising sun. v. Hammer, of life, by reason of its vitality; and
Mines de l'Orient, v. 283. To symbolise of death, because of its deadly qua
the aqueous origin of all things, the lities. Die Schlange ist durch ihre
С
 xxxiv GREECE.

Demo- representative of the element of water ; and they always

cntus. gpQ^g Qf fae light imparted to them from above, as a
p. 241.
humid though spiritual sementation.
во. 460-357- Democritus also studied in Egypt, and in Persia under
the Magi, as well ás in India with the Gymnosophs. It was
from the first of these sources perhaps that he derived
that notion of omnipresent e'iêwXa, that Plato also adopted
and brought into harmony with belief in a God, but which
Democritus only made atheistical, in combining it with
p. 292, n. 3. his atomic theory. 1Hia astronomical views, in some re
spect, harmonised with the teaching of modern science ;
and he was a hearty believer in a plurality of worlds.
The doctrine of gravitation even may have had a shadowy
existence in his mind, where, in speaking of the heavenly
bodies, he says, (pOe'tpeoQai $e ovtovs vir àXkrfkwv чгроа-
вгаскег. irlirTovTaç. At a later date Apollonius of Tyansea, true to
the philosophic instinct, considering that the first principles
of knowledge could only be obtained from the priests
of Hammon in Upper Egypt, from the Magi of Persia,
and from the sages of India, is said to have visited each
Ари™14Т' °^ *nese countries. But waiving these minor lights, it is
certain that the principal founders of Greek philosophy
were indebted in a greater or less degree for the first
seeds of their respective systems to the land that at a
later period was the nursing mother of Gnosticism. The
deep mystery attaching to the principal elementary forms

Lebens Kraft im ganzen Morgenlande
das Symbol des Lebens, und dieselbe
Wwrzel liehst im Arabischen, Schlange,
und Leben. Durch ihr tödliches Gift
ist sie aber auch das Symbol des To-
des; und ihre Hieroglyphe ausdrückt
"i. " Siacpépovras, ív тип Sè /ii¡ cîvai ipuoe p.nSè
der Allebendige, und (^л^И
der AUtodtende. v. Hammer, Mines de
l'Orient. v. 275. In representations of
the different deities, an ophic circle,
(6<puböea fiÍTp-qv, DlON. XII. 54, XXXIII.
369), frequently binds the head dress, the
same double idea as above being sym-
bolised. ühde et quoniam vitœ necisque
potestatem habere videtur, mérito sane
deorum capüibus inserüur. Нов. Ар. i. i .
1 ávelpovs Sè eîcai кЬарлт Kai ¡leyéSei.
aeX^w, h ты Sè /wtfto тш xa/o' i,/ûy,
& írmelos.. . eîroi Sè rty цЬ> <re\i¡-
vp> каты, ётгита rhv ijXiov, efra tous air-
Xacefs aaripas. loùs Sè irkivrrras ovo'
aÍTois i%ew Xaov Hipos. Hipp. Ph. 18.
 IONIAN PHILOSOPHY. XXXV

of matter was acknowledged in the pantheism of the sage, Phere-

and the polytheism of the multitude ; and by a natural deve- Thaies,
lopment the earliest form of Greek philosophy was the physi-
cal system of the Ionian school ; in which each of the four
elements was successively adopted as the fundamental аруу
or principle from whence the entire system of the material
universe was evolved. Notions with respect to a divine
principle may have existed among races of an earlier
civilisation, but these for a time were overlaid in the
grosser material theories that formed the first foundation
of Greek philosophy. Half a dozen generations passed
away before this higher principle could struggle once more
into light ; and the temple of Hellenic wisdom, most beau
tiful in its symmetry as it came from the hands of Plato,
concealed beneath its ground-line a rough misshapen mass
of heterogeneous material.
So Pherecydes of Syrus imagined earth to be the
ultimate principle from whence all originated, and to which
returned1. His follower or in any case contemporary
Thaïes, having studied in Egypt, where the rank growth
of the year was so evidently dependent upon the fertilis
ing waters of the Nile, taught, as we have already seen,
that water was the first elementary principle, containing
within itself the seeds of all physical development. This
view was in no degree less gross than the preceding. It
was fully as atheistical, and Cicero, as we are reminded
by 2 Archer Butler's learned editor, was not speaking in
1 Still the honour is ascribed to him 3 Led. v. vol. i. p. 308. I subjoin
of having been the first to teach in Greece these words of Prof. Thompson : "The
the immortality of the soul, and to have hypothesis of a formative and formed
attracted Pythagoras by this doctrine in- principle is quite at variance with the
to the paths of philosophy. Cíe. Tusc. reported tenets of Thaïes, and with the
I. 16, Div. I. 50; .35lian, V.H.w. 28; earliest Ionian philosophy. It would
S. Adg. c. Acad. Ш. 37, Ep. cxxxvil. have been in effect an anticipation of
13. XenophANES revived his principle : Anaxagoras." The inference based up-
£cyoipáy-qs iè ¿k 77)S ■ ík yrjs ydp фт\аа> on the words of Cicero at p. 289, n. 5,
почта iari, Kai els ttjk yrjv irdvro те\еи- requires modification.
Tf. Hipp. PA. X. 6. A. Butl. i. 314.
 xxxvi IONIAN

Anaxi- his own person, when he said, Thaies Milesius .... aquam
_ '_ dixit esse initium rerum ; Deum autem mentem earn, quae ex
aqua cuneta fingeret. The deity of Thaïes appears to have
been nothing else than the vital or plastic energy, that he
conceived to be inherent in the elementary particles of
water.
b.c. 570. Anaximander, with whom Pythagoras is said to have
spoken, first identified the term ¿ireipía with his first prin
ciple or âpx*j, a term that was 1 incorporated by him in the
philosophical terminology; but his ¿px>í was physical,
being the 2vital principle of creation, and the àiretpla of
which he spoke, is described to us by Aristotle and
Theophrastus, as the 3 intermingling of various hetero
geneous constituent particles, the aggregation of which
was requisite for the formation of individual substance,
Principiis propriis semper res quasque creari,
Singula qui quosdam fontes decrevit habere
¿Eternum irriguos, ac rerum semine plenos.
Sidonius Apoll. Carm. xv. 84.
Brucker, however, gives him credit for intending some
such infinite immaterial principle, as the tjD"pK of Cab-
B.c. 548. balistic theology. His pupil, Anaximenes, adopting the
same term, applied it to the element of air, with him the
source of all. The two preceding principles were here
superseded, and a more rare and impalpable element was
declared to be the true basis of the physical system.
Philosophy was to a certain degree sublimated, and
released from its thraldom to grosser material principles.
At the same time, that which in preceding systems had
been a mere vital energy, received gradually a higher
development, and philosophy by degrees learned to refer
the orderly arrangement of matter in the physical crea
tion to one Supreme designing Mind.
1 Simpl. Phys. ; Oeiq. Philocal. ; with the editor's note.
Ritter, H. Ph. г. 235. 3 /иура, Abist. Phys. Ame. ш. 4,
* Cf. A. Bütlek, Zerf, v. p. 320, ,and see below, 290, n. 1.
 PHILOSOPHY. xxxvii
Thus Anaxagoras, retaining the term aneipos, as one Anaxa-
now well established in philosophical language, applied it
B.C. £00—428.
to vous, as well as to the physical world. He spoke indeed
of the sky and air as ацфотера aireipa èôvra, but there are
also expressions of his, in speaking of the infinity of Nows,
that strongly remind us of the àweipia of the Supreme
Principle in the Gnostic theories, and of the impossibility
that it should come into contact with matter. 'Novs Se
ioTtv aweipov ка\ avTOKpares, ка\ рещктси ovèevl ^ру/ист,
à\\à nóvos avrov еф' èwurov èorw. The Gnostic axiom r~-^1
also, that things visible are the reflex of things unseen,
agrees remarkably with his notion, °Tr¡<s twi> ¿ér¡\wi> ката-
\jj\|/ea>s та фшиоцега elvat Kpinjptov. Plato only illus
trated this dictum of his predecessor, when he said with
greater clearness, 3 тгисга ùvàyKtj Tovoe tov Koa/uov e'iKova.
Tivos etvai, and more enigmatically, o ti тгер irpos yéveaiv
* ovala, тодто irpos iríoTiv á\r¡0eia. Like Thaies and
Pythagoras, Anaxagoras also journeyed into Egypt in
5qucst of knowledge, though nothing peculiarly Egyptian
is to be detected in his system of physics ; but in all
probability he derived from this source a higher notion of
Divine causation ; so Aristotle describes his principle, 6àp-
yßv ye tov vovv /хаХшта чгаутыр, fxóvov yovv фцам uvtov twv
ovtwv cnrXovv eivai, ка! a/niyt) те /caí Ka9apóv' атго&ёюа êè
ацфш Tr¡ ai/Tjj apx*i т<* Т6 yivmaKelv ка\ то Ktvelv. If there
fore Thaies wrapped up a Divine Principle in his primeval

1 Simpl. Phys. in Ab. Phyt. I. 33.
* Skxt. Empir. vu. 140.
3 Tim. 29.
* It may be found useful in the
sequel to observe, that the word ovala is
the abstract of тЬ iv, whereby Plato
designates absolute indefectible existence;
while ytvtais is a term intended to ex-
press the existence improperly so called,
of things which are continuously pro-
duced, but ABE never ; rb yiyvóiievov p.iv
ifl, Sr Si оШтоте. Tim. 27 D. Hence
the antithesis in the text. Being is to
product, as truth, or absolute certainty,
is to belief.
■ He also parted with his property
to devote himself more exclusively to
the pursuit of knowledge. Plot. De Vit.
jSr. Al. ; Cío. Tuse. v. 39; Plato in
Hipp.; Philostb. v. Apollon. I. 13;
Plut, in Pericl. ; Sdid. in Anaxag.;
Philo Jdd. de v. Contempl. 2.
' de An. I. 2 ; cf. also Plut, in
Pericl.
 XXXYIU IONIAN

Anaxa- watery element, Anaxagoras resolved the combination, and

goraa" assigned to the Deity an independent action in the dispo
sition and government of all things. 1Noiç ёкхкоацши was
with him a moral as well as an intellectual principle, ''Ava^a-

proximation however that he made to the truth, Josephus

speaks of him with the same terms of praise as Pytha-

indeed, that at Athens some similarity was traced between

his Material and Immaterial Principles, and the dualistic
theory of the East, and that his fellow citizens, confound
ing philosophical with political heresy, accused him of
Medising, for we find that he ended his days in a voluntary
exile at Lampsacus. Pericles was his pupil, Thucydides
Brucker, the historian received instruction from him, as well as
Bitter, H.
ph. i. 248. Democritus, Empedocles, Metrodorus of Lampsacus, JEsop
the tragedian, Socrates and Themistocles, while Euripides
lived on terms of intimacy with him.
But the element of fire was not omitted, exercising as
it does a kind of natural ascendancy over the other ele
ments ; reducing solids to their inorganic constituents ;
driving water before it as vapour into air ; and assimi
lating apparently this latter element as its own proper

1 See p. 290, n. 2. 3 de Л». i. í, 2 ; cf. Plato, Cratyl.

a Arist. Met. XII. 10. pp. 100, 413.
 PUILOSOPHY. xxxix

pabulum. The same half century that saw the Magian Hera-
worship of fire established in the east by Zoroaster, as the —
purest material emblem of the deity, found Heraclitus of —„
Ephesus giving a similar direction to the philosophical b.c. no.
mind in Asia Minor, by asserting that fire was the first
principle. Either teacher worked the self-same notion
up into form, making it a symbol, the one of a re
ligious, the other of a philosophical creed.
Heraclitus, as a native of a highly volcanic region, the
катакекаирещ of the ancients, naturally enough adopted
this theory. It does not appear to have made many
converts, though his speculations in other respects had
considerable influence upon the fortunes of philosophy.
The Stoics built upon his foundation; Plotinus applied
his theory ; for if Heraclitus said that the Deity was irvp
voepóu, the founder of the Neo-Platonic school also taught «. pwio^e
that the Divine Mind acted on matter through the eternal
ideas, by an intimate combination, as the secret energy
of fire, Hhe Divine Ideal being a fiery efflux. In other
respects Heraclitus had his points of contact with Zoroas
ter; Discord, or 7г0Хедо?, was as his Ahriman; and the idea
of multiplicity in unity is contained in his dictum, that
unity divided out is a self-combination, 2то yàp ev <pr¡cri
bia(pep¿ixevov, avTo avTw ^ирфересгвш. He gave a prece
dent to Gnostic self-conceit, in affirming, avrov та irávra
eïèévai tous èè a\\ovs àvdpwirowj ovêév. Simon Magus,
though in the spirit rather of oriental theosophy, asserted
a fiery first principle, which was afterwards inherited from
him by the Marcionite.
Empedocles, b.c. 450, embodied the preceding prin
ciples, and referred the origin of all things to six effecting
causes; two material, two organic, and two demiurgic;
1 Enn. vi. v. 8; vil. I. the name that, according to Clement of
* If this may be taken as a speci- Alexandria, was given to him ; is каХ
men of the way in which he explained it' aùri тоОто, (Tkotcuiös wpoaayopeit-
his theories, we need scarcely wonder at rat. Strom, v. 8, and cf. p. xliii.
 xl SOURCES OF

Kecurrence 'oVo /u.èv v\iK¿, yr¡v кal vèwp' èvo êè opyava, ofs та yXi/cà коа-
to ancient - , /Э'>ч - i »» V • v
principles, ßeiTat Kai /летараХХета1, irvp kcu aepa' ouo ce epya^o/xeva
toîî ¿pyávots Tr¡v vXr¡v ка1 ^r¡nioupyovvra, veiKoç кal (ptX'iav.
The first four were in continual flux, dying and reviving,
the last two were permanent, as two verses of the philo
sopher preserved by Hippolytus state ;
et yàp ка1 тгарт r¡v, на! y 2éaaerai, ovèé тгот, oïw,
TovTwv án(f>oT¿pwv KeivwaeTai аатгетоъ a'iwv.
His system in fact was an amalgam of the Ionian and Italic
systems ; and it is instanced by Hippolytus as the proto
typal form copied by Marcion.
Even this brief review of the earlier development of
Greek philosophy, has brought out several points after
wards revived by the Gnostic sects ; when men of thought,
offended with the sciolism, into which the great schools of
Greece were subsiding, and acknowledging as a half truth
that ex oriente lux, applied themselves to the restoration of
ancient principles, that had been accepted of old, as good
and true, by the master minds of the human race, and to
the reconstitution of philosophy upon a broader and more
comprehensive basis.
Matter,
H. Cr. 1. 48, For Gnosticism does not merely J date from the period
f
49- when names, venerable among Christians, were first inter
mixed with the dregs of Greek and barbarian philosophy.
In its origin at Alexandria it professed to solve questions
that had baffled the keenest intellects of antiquity; and
amongst others, to demonstrate the substantial connexion
that subsists between Truth and the appreciating Intellect.
A necessary mean, it was formerly thought, subsists be
tween Truth and the act whereby we perceive it. Much
as in the act of vision, there is the eye that perceives, and
the object that is perceived ; but there is also the medium
of air, radiant with light, to convey the spectrum to the

1 Hipp. Ph. vu. 29. vitrerai ätrßearos . . . Hipp. Ph. vu. 29,
2 Cod. ка1 ferai оШтгы Tolif...ne- and cf. 294, 2.
 GNOSTICISM. xli

eye, and the various parts of the organ of vision, to convey not neces-
sensation to the brain. Even Plato had only approached oriental,
the margin of this intermediate void; Aristotle's subtlety
had been foiled by it ; but it was reserved for the new
fusion of philosophical schools, in the eclectic system of
Alexandria, to resolve the difficulty, negatively, by deny
ing that there was any such void to be bridged over, and
positively, by asserting the complete oneness of Truth with
the Intellect. Plotinus expressed only the theory of his cf. gh}ioâe
1 precursors when he affirmed that " Intelligence is at once aJe^Jf*1"*
the object conceived, the subject conceiving, and the act MlgI Abr'
of conception ;" 2 in his words, ovk e%w rod vov та vor¡rá.
Porphyry disputed the position, not because it was Jon*-^
novel or strange, but that he might draw out the
master upon a subject of philosophic interest. Thus the
absolute unity of the Thinking Mind with the entities
that it conceives, was one great distinguishing tenet of
the Alexandrian or Neo-Platonic school of philosophy ;
and it very evidently coincided with the notion of the
Gnostic heresiarchs, that a true yvwois can only subsist in
souls that by a divine insemination are derived from and
return to the коацоч vot¡t¿s, the Pleroma of Intelligence.
Other points indicate a Western source for certain main
tenets of Gnostic theosophy; 'the trouble of tracing out
these analogies has generally been avoided by assuming
that all such tenets had an Oriental parentage ; but a brief
review of the component elements of the Alexandrian
philosophy, and a comparison of the principal Gnostic
tenets, will shew which of these tenets are referrible to an
Eastern, and which of them to a Western origin.
The Alexandrian philosophy then was principally dis
tinguished by the larger infusion of Pythagorean notions

1 Ammonius Saccas, about 190 A.D., ' Hippolttds reminds his reader,
and Numenius his predecessor. iari fièv obv irbvov ficffrbv тЬ êmx*tpoù-
a A. Butler's Ltd. vol. П. p. 354. iievov, ка\ to\\t)s beónwov iaropías. p. 4.
 xlii SOURCES OF

Pythago- with which its Platonism was tinctured. The degree in

loeophy. which Plato had been indebted to his predecessor, in
laying the foundation of his system, made it proportio
nately easy for his disciples of a later date, to engraft a
liberal admixture of later Pythagorean notions upon the
system handed down to them. It is with schools of
thought represented by these two great names that we
are at present chiefly concerned; for they were clearly
represented in the Valentinian theory.
Of the first of these systems, the Pythagorean philo
sophy, very little is known beyond a few leading principles ;
the master having left 1 nothing on record, and his im
mediate 2 disciples nothing; while a glare of false light
has been thrown upon this page of the history of philo
sophy by many spurious productions. This however we
may safely assert ; that Pythagoras learned in 3 Egypt to
theorise upon the practical system of geometry that had
subsisted in that country from ancient days. His investi
gations were rewarded by a discovery of the harmonious
laws of this science, and of the orderly powers and pro
portions of numbers, concealed from the plodding prac
tice of his Egyptian instructors, but revealed to himself.
He first learned to appreciate regularity of action in the
exact sciences, whose threshold he penetrated, and to
venerate it as belonging to a more 4 divine system of things
than earth otherwise possessed. The operations of laws,
that had existed indeed from the beginning, but had
existed without man's cognisance, were brought to light ;
and why should not the universe be full of such laws ? or
rather, why should not the universe itself be one eternal
continuous harmony ? The very term косгмо?, first applied
1 The golden verses and other pro- Diog. Laebt. та. 15. See p. xxxi. 3.
duotions bearing the name of Pythago- 3 toùs Sè àpiO/iois ка1 rà. цётра wapà
ras are without doubt spurious. klymriw <pa<ri тЬч Пиваубрау р.авш.
s Philolaus, the earliest, as edit- Hipp. Ph. p. 9.
ed by Boeckh, lived with Socrates. * Cf. Philolaüs a Boíokh, 142,145.
 GNOSTICISM. xliii

by him to the universe, betrays its inductive origin. The Pythago-

harmony of the spheres also, for ever, as he affirmed, losopby.
ringing in mortal ears, but unperceived, because never
absent, indicated the deeper meaning of his theory of the
powers of numbers, whose continual presence in esse, bore
the stamp of the Eternal; though as regards man, they
had existed hitherto only as a latent and unsuspected
energy.
This harmony, symmetry, proportion, or whatever else
Pythagoras may have termed the ultimate principle of
his system, was as the 1 Divine Sold of the whole ; it was
the Unit out of which the entire progression of numbers рым«ш^
emanated ; and so represented multiplicity in unity. The
Monad in itself could not constitute number; but 2 by
reaction upon its own nature it evolved the Dyad, the
symbol of matter, the fruitful mother of an infinite evolu
tional series of products; while the 3 Monad, sole origin of
a world of harmonies, and wholly abstracted from matter,
was as the divine principle in this theory.
Further, these numerical laws and properties were
considered, not only to have a definite relation to the
particular combinations or powers in which they were
observed, but to have an universal subsistence, an essen
tial 4 being. So the progression 3, 4, and 5 had its parallel
in the right-angled triangle, the squares of the first two
numbers representing the squares of base and perpen
dicular, and equalling that of the third quantity, or
hypothenuse. And if this relation subsists in two such
different elements as numbers and a plane geometrical
figure, its character, as it seems to have been reasoned, may
be presumed to be universal ; and if universality attaches
to this, so also may it attach to every other numerical
property or power whose more extended relations it is

1 8ee p. 194, 3. 3 See p. 106, 11. i.

a See p. 197, 1. * Compare Plato, Rep. 1. p. 525 c.
 xliv SOURCES OP

Pythago- unreasonable to deny merely because they are undetected

rean Phi- _T ,, л _
losophy. by our dull senses. Hence the properties of numbers
cf. Phiioiau!, were extended to moral qualities and principles, and even
St il et ' to the attributes of popular deities. The щцгрк тш»
á¡>i9ixwv had in this way an universal character. So the
Monad, as the source of Light in this system, was Apollo;
рилл!. et the Dyad, qua unity resolved, represented Discord, but it
was also the symbol of Artemis; the Triad was Justice,
which was also symbolised by quadrature, àpiOnov tcraVts
Butler h. itros. The equilateral triangle was 'AOnvri Tpiroyéveia.
Ph. I. 33, 2,
noteóf Ed!; The Tetrad was the source and root of all, and extended
Philolaus, 3
pp. 140, не. myStical properties to the Decad, that numerically
ra. al str.
summed its progressive digits (1 + 2 + 3 + 4 = 10). The
Hexad, in the same way, was called yà/ioç, and signified the
phHodeM. material world, '«5s av yovifios apSpos. Upon the same
principle, the idea of sex that attaches so universally to
Hippoi. the products of nature was extended to numbers. The
odd numbers being male, Hhe even numbers female. Thus
the arithmetical features of this system justify the term
applied to it by Xenophon, who called it, HvOayópov
тератшёф аоф'ю, but the generalisations educed by it,
were followed in due course of time by the definitions of
Socrates, and the ideas of Plato.
Further, if we may trust 3Hippolytus,—and he quotes
his authority for the assertion,—Pythagoras learned from
Zaratas the Chaldsean the dualistic principle, that Light
was the father of the warm, the dry, the light, the swift ;
and Darkness the mother of the opposite qualities of the
cold, the moist, the heavy, the slow. If this was part of

1 See p. 294, n. i. тЬу XaXSaioy è\7]\v6évcu Tlv$ayópav' rbv

s See 80,4; 296, 7; 297, 2. The Mo
nad however was supposed to include
either gender. See the passage from
Stob^ds at p. 18, n. I.
3 AiiSapot Si à 'ЕретриМ ко! 'Api-
ffràt-evos ó ^avancés фа<и irpàs Zapara?
Sé ёквёавш а{ггф Sio efrai dir' àpxqs
rois ofotv afrta, тгатёра каХ fnjrépa'
к.т.Х. quoted at p. xxx. note 8, from
Hipp. Ph. p. 8, ed. Milleb. Com
pare also vi. 23, ib.; and below, p. 294,
n. 2, (end),
 GNOSTICISM. xlv

his teaching, it can hardly admit of a doubt, but that he Pythago-

learned from the same source to refer the origin of all to i0sophy.
the antagonising action of (j>i\la and j/eî/cos1. And these вёёийГьГ
peculiarities of the Pythagorean system were reflected
afterwards in every successive phase of Gnosticism.
With the moral bearings of this system we are only so
far concerned as to remark, that Pythagoras according to
Plutarch, maintained the Oriental account of the origin of
evil ; evil having been necessarily inherent in the dyad
representative of the multitudinous 2 universe ; but he held
simultaneously, as we have seen, the dualistic theory of
the East, and these assertions at least may shew that the
Gnostic heresiarchs need not have derived their dualism
immediately from Eastern sources ; it had already pos
session of men's minds in the West. The psychology
of Pythagoras harmonised with his pantheistic teaching.
For here, as the world of nature was the material counter
part of the abstract laws of numbers, nwtjaiç twv àpi9fj.wv,
so the soul was an efflux from the Monadic source of all.
Like its divine exemplar, it had its own independent
power of action and progression, it was àptdixos еаиточ а*» pwio-
kívwv, and то airo kivovv. This theory consisted well enough
with the notion that the supreme Monad was an objective
harmony, a definite Law of that which is Good and True,
rather than subjective Goodness and Truth itself ; but it
was wholly inconsistent with a belief in the independent
1 See Hippolyt. Ph. ed. Millbb, And he adds a saying of Plato, who
p. 1 8 1, where, for the absurd reading, when asked, What is philosophy? an-
ovrta rip> clKoarty ovalav той к6<грли, swered, xupiapbs ^vxvs 4*4 ffii/tarot.
0фг2, ripvct els fûa, tpvri, к.т.\. read So in the Phœd. 8iA. the philosophic
ovtw тЬ reinos TTjv oû<riav к.т.Х. Hippo- life is fie\érr¡ BavÎTov and Crat., uij/xa
lytus also ascribes to Pythagoras the nvis <pa<riv airrb (<тйца) tt¡í ^vxqs. These
Brahminical notion, that life in the body notions also have their bearing upon
is a penal condition ; e.g. еГкси Ы aùràs Gnosticism. 189; 218, 3; 370. Cf.PHiLO
(ràs ypvxit sc.) Íct/Tás piv Brav Паи/ ¿v de Migr. Ahr. 2 ; de Somn. I. 22.
T<p owp-art, olovel iyKaTopwpvypÀvas ùs 3 tíjk Sè àbpiHTov SváSa ùaip-ova ка1
¿y T¿<p4>, (Ыотшг&и xal yíveo-eai át)avd- тЬ какЬу, irepl íjv iarl тЬ vXinbv jrXijfos.
rout, бтач tûv cufíáruv áiro\v$úp:ev. v. Casaub. in Dioo. La. Alcm. vrn. 83.
 xlvi SOUKCES OF

Platonic substance of the Deity, as 'Cicero has remarked. The

sophy. Gnostic soul was no less an emanation from the Infinite.
The analogies afforded by the theories of Plato are
striking ; perhaps portions of his system, that reflect the
greatest light upon the Valentinian heresy, originally
phiios.v1.22. came from 2Egypt. Hence Hippolytus says of it; tj ¡u.év
f ovv àp^rj тщ VTTo9éaewi ecTTiv t] ev тф Tí/iaí^i tov YWárwvos
аоф1а 3AïyvTrTtwv. The points of Plato's teaching with
which we are chiefly concerned, are, his theory of the Divine
iSecu, and his views respecting the material world and the
mundane soul ; which suggested on the one hand, the sys
tem of .¿Eons within the Pleroma, and on the other, the ex
ternal world of Valentinus without it ; while the imitative
process by which all things create were made the counter
part of eternally subsisting heavenly types, both in the
Platonic and Gnostic theories, plainly marks that the latter
were formed upon models furnished by the great master
of philosophy. Now in -several points connected with
these three main topics, a very remarkable coincidence
may be observed between the doctrine of Plato and the
Egyptian theories detailed by Plutarch and Iamblichus ;
and a community of origin, so far as these resemblances

1 Nam Pythagoras, qui censuit ani-
mum esse per naturam rerum omnium
intentum et commeantem, ex quo animi
nostri caperentur, non vidit distractione
humanorum animorum discerpi et dila
cerará Deum ; et cum miseri animi es-
eent, quod plerisque contingeret, tum
Dei partem esse animam ; quod fieri non
potest. Curautem quidquam ignoraret
animus hominis, si esset Deus ? Quo-
modo porro Deus iste, si nihil esset nisi
animus, aut infixus, aut infusus esset in
mundo, de N. D. I. xi. In truth the
deity of Pythagoras, though one, had no
subjective personality; but he was the
vis vilœ of the world, as Min. Felix has
remarked : Pythagorœ Deus est animus
per universam rerum naturam comme-
ans et intentas ; ex quo etiam anüna-
lium omnium vita capiatur.
* Proolus gives, as a matter of
Egyptian record, the names of three of
the priestly instructors of Plato ; at
Sais he conversed with Pateneith, at
Heliopolis with Ochlapis, at Sebennite
with Ethimon. In Tim. p. 3г.
3 klyiirrov T¡pia8ri, though words
used with reference to Plato's early stu
dies, not by Xenophon, but by a per-
sonator of the historian, express the
sense of a perpetual tradition as regards
one main source of his information.
See Prof. Thompson's note on A. But
ler, и. p. 15.
 GNOSTICISM. xlvii

reach, may be inferred. Choice indeed must be made Platonic

of one from three alternatives. Either Plato borrowed ворЬу.
the groundwork of some of his most striking develop-
ments of thought from his Egyptian instructors, which
still held their ground in the Egypt of Plutarch's day; or
the system that Plutarch describes was adapted from the
writings of Plato ; or, which was more probably the case,
the Egyptian notions that received a certain determinate
colouring from Plato, were subsequently interpreted to the
initiated by the Egyptian priests, consistently with that
Platonic Colouring : so that if the philosopher received the
rude forms of his ideas from Egypt, and shaped them
variously into one harmonious theory, Egypt received
her own back again in a higher state of elaboration.
Thus the wild flowers of southern climes are transplanted
to our shores, and are sent back again to their native
habitat in their highest form of development, more beauti
fully radiant, and flore pleno.
But there is a marked distinction to be observed
between the language of the master in speaking of his
system of eternal Ideas, and that of Philo, Plutarch, and
Iamblichus. With later writers these ideas were little pmiodev.
Mos. in. 13.
else than a divine model or exemplar of things create,
having a necessary subsistence in the mind of the Deity ;
they were the engraved type of the impressed seal. They
had no other true existence ; and this simple notion
may well have existed in Egypt before the day of Plato.
But the Platonic ideas, 'or irapaêelyna, had a true subjec
tive existence, and formed an intermediate world of real
intelligible being, lower than the Supreme Good, but
higher than this created world ; eternal laws, having a
necessary existence independently of, though incidentally
1 This iropa8«7/io is defined by Hip- and adds, 6eoc Sé rhv tch/ttjs (ttJs uXtjs
POLYTÜS to be the Divine Mind. He sc.) etvcu Sijfuovpybv, t¿ Sè wa-paSciy/na
saye that the Platonic principles are vovs. Ph. X. 7. See 293, 1.
three—Qeàv «ral tfXij» «cal rapaSeîyiia,
 xlviii SOURCES OF
Рры1о1С *n connexi°n wi*b this world of sense ; and cognisable,
sophy. not through the senses, nor through the imagination, but
alone by pure reason. They were the real and eternal
substance of every principle of proportion and harmony,
and of all that is true and just and beautiful ; and in this
way, however true it may be that the fundamental notion
of his ideas was derived by Plato from the definitions of
his master Socrates, or more remotely from the Pytha
gorean harmony of numbers, or even from sources of
a yet higher antiquity ; still in their ultimate form they
were a creation of the wonderful intelligence of Plato ;
and the nearer approximation that he made in other
respects to inspired Truth, only made it more certain
that his would be the system singled out by heresy as
its exemplar.
In its cruder form then the doctrine of divine lèéai
may evidently have had a niche in the intellectual system
of more primitive times. The notion is in fact inse
parable from belief in the existence of an eternal and
forecasting Divine Intellect. Iamblichus, as a Neo-
Platonist, would hardly have expressed himself in such
a way, as to imply that the founder of his philosophy
followed the Egyptian teaching with respect to the
ideology of things create, if he had not felt very certain
of his ground. He accounts for the symbolical character
of the Egyptian religious system, by saying, that it was
intended to symbolise the Divine ideas veiled beneath
forms of matter1. The goddess Isis herself was the per
sonification of the same notion2 ; and if we had the means
of following the theory back to its more remote source, we
should in all probability trace it to the great emporium of
intellectual as well as of commercial antiquity, on the
banks of the Euphrates ; it was a live ember perhaps from
altars of a yet more remote period.
1 Iambl. de Myst. Eg. TO. r. 1 See pp. xx—xxiv.
 SOURCES OF GNOSTICISM. xlix

The Platonic theory of matter, also, harmonises with so Platonic

much as we know of Egyptian speculations with respect to sophy.
that subject, so full of mystery to the heathen mind, and
the cause of so much inconsistent and inconclusive reason
ing in the wisest teachers. Of course we must not expect to
find anything like the Platonic refinements in these specu
lations. For this reason we might pass over the abstruse
theory of Plato, if it were not very evident that it forms
the groundwork of the Valentinian notion of the Demi-
urge and of the material creation. Matter, then, in the
system of Plato is considered in a threefold point of view ;
occupying space, it had an eternal subsistence as ^wpa or
T07roç, the formal vehiculum of matter devoid of organisa
tion or order. But unorganised matter, thus comprehended
within determinate limits, had eternally a bodily nature;
and that which is corporeal is subject to change; therefore,
antecedently to its organisation by the Creator, matter
was for ever in a transitional state, and passing from one
chaotic condition, void of order, to another. To these
two phases succeeded now a third, in which matter was
organised, and its erratic tendencies brought under the
Divine rule of form and order by a jueöe^jy, or adunation
with the ideal types, that had subsisted eternally in the
Divine mind ; but in this again we trace Pythagorean and
Platonic theories back to one common source ; Aristotle
evidently identifies the two systems with each other, as
virtually one, in saying, oí Tludayópetoi fxintjaei та оста
(baaiv eïvai twv àpiOfxwv, YÏXÛtwv êè fie&é^et. Met. I. 6.
Now if Plato borrowed anything from Egypt, the more
ancient portions of Egyptian teaching, without doubt, are
to be sought in the myths that have been preserved to us ;
and the main features of the Platonic theory of matter are
discernible in an Egyptian fable recorded by Plutarch.
The substantial eternity of matter, its acosmic corporeity,
and its subsequent organisation, when the passive power
vol. i. d
 1 SOURCES OF GNOSTICISM.

Platonic of the Deity revealed itself at length in active energy,

sophy] are au of them points to be traced in the following
story :—ф|?(7« irept тод Aios ¿ EvSo^os nvQoXoyelv hiyvirTi-
ßaSt-
Çeiv, eV a'tayyvw épr¡n'iq. bieTpißev' r¡ Sé ^Icrts Siarepovaa ка\
ètaffTtjffaaa та péprj таьта той аюцатт, áprlnoSa tt¡v
irope'iav irapecryev' aiv'iTTerai Se /cal ota tovtwv о /ли9<к, ort
кав' èavTov ô tov ввод vous ка! Xoyoç èv tçj аоратю ка\
a<pavei ßeßriKtos, eis yéveaiv viro nivr¡aews TrporjXdev. The
terms voí¡4 ка\ Xóyos, as applied to the Divine Being, may
be neo-Platonic, but the general teaching of this myth
is, if I mistake not, 1 ргэе-Platonic ; it is far more likely
that the doctrine that it veils, was in substance handed to
the father of Greek philosophy by his priestly instructors,
than that the fable should have been framed in Egypt at
a later date, when the tidal wave of Greek civilisation
spreading southwards, made it so much the more difficult
for such stories to be palmed upon the people with any
hope of their acceptation.
The same observations apply to the Platonic theory of
the mundane soul. The universe, in this theory, was ani
mated by a soul of Divine harmony ; and without offering
to lead the reader through the arithmetical maze, from
which Plato makes the mundane soul to be evolved, a
maze that Cicero, in speaking of an intellectual crux as
numero Piatonis obscurius, takes to be the abstract type of
all that is obscure, it may be sufficient to observe, first,
that a community of origin is clearly indicated between
this portion of the Platonic theory and the Pythagorean
derivation of all things from the mystical powers of 2num-
1 Eudoxos like his predecessors, as Bi50os. Compare also xxi. n. 3.
well as Plato, to whom he was slightly a The word dpW/ibs is usually derived
eenior, studied in Egypt. The myth from dpw, apto, q. d. áp/íós and epenthe-
therefore is remarkable for the light tice, with loss also of the aspirate, dpiff-
that it throws upon the ancient Egyp- pis. But ápvBfíós may have been the
tian theory of matter ; it also indicates original form of spelling the word,
the original development of the Gnostic which would give an easier analysis,
 SOURCES OF GNOSTICISM. li

bers; also that these two lines of philosophic thought

converge and meet in Egyptian theories, such as have
already been described1. Evidently the power and energy
of the mundane soul was indicated in Egyptian myths as
well as in the Platonic theory. The entire system indeed
of Egyptian mythology rested upon deified principles and
powers of nature, of which Creuzer has given a closely
detailed account in his Symbolik und Mythologie. If there
fore it should be found in the Gnostic, and more specially
in the Valentinian system, that the world was animated by
a quasi Divine soul, the notion as originating in Egypt may
have been the result of fusion of Egyptian and Platonic
theories. The connexion however between the Pleroma
of Valentinus, with its correlative external Hebdomad,
and anything similar in the Platonic system, is reserved
for future consideration.
One more particular may be mentioned as observable
in the language of Plato. He continually speaks of the
creative act as а /и1цг]сгц, having reference to that unity
of design that formed one of the characteristic attributes
of his ideas. The analogies for instance of comparative
anatomy would in his language be referred to the imitative
principle. Thus the Demiurge having caused divine
essences to exist, delegated to them the work of creating
mortal substance ; and by an imitative act, 2o\ èè mi/ulov-
nevoi, they embodied the divine soul in its material о-^ща.
Again, the same divine creative essences3 formed the
head of man of a shape that should correspond with the
periphery of the universe, то той irávTos стучца атго/шццоа-
fievoi irept(pepès ov. The entire material world was but a

and be resolvable into the cumulative or for which that of the Latin и was an
equational, a, (cf. ioWées, ¡b-áXairos,) imperfect substitute; perhaps the Ger-
and pv6ß6s. It may be borne in mind man, ü, was nearer to it.
also that Qoinctilian, Irmt. Or. xn. 1 pp. xxiii. xxiv.
X. 17. cf. I. IV. 14, regrets the loss of a Plato, Tim. 69 c.
the true pronunciation of the Greek u, 3 lb. 44 D.
d2
Iii SOURCES OP GNOSTICISM.

reflective imitation of the ideal, 'тгасга àvâyKtj róvSe тор

Koanov e'iKova TtVoy elvai. The phenomena of the visible
creation are ^б/тошцата twv eiceî, and the physical attribute
of sense is toiovtov otov то ov, such as the ideal reality.
But the entire Platonic theory is based upon this ц1цфгк,
wherein the material has its true counterpart in the ideal;
and Valentinus can have received from no other source
his notion, not only that the Pleroma is the 3prototypal
form of creation, but that the superior /Eons were repro
duced in their Successors. B Omnia in imagines urgent,
plane et ipsi imaginarii Christiani.
The Eclectic principle, that had influenced in a greater
or less degree the teaching of every one of the ancient
masters, gave a far more impulsive movement to the phi
losophy of Alexandria. The first Macedonian colonists,
as barbarians, owed no fealty to the schools of Greece.
Eastern adventurers, linking their fortunes with those of
the rising city, introduced modes of thought and theories
that had from time immemorial formed the traditions of
the East. The vast stores of learning collected in the
famous library of Alexandria represented, we may ima
gine, systems that had long subsisted on the banks of the
Ganges and Indus, of the Euphrates and of the Nile, as
well as the more familiar doctrines of polished Greece.
6 The schools of Alexandria maintained at first a distinct
character; but it was impossible that a social centre, re
presenting so many contending modes of thought, should
long preserve any single system pure, and free from mixture

1 Tim. 29 a. and 30 D. merous : " L'expression l'école d'Alexan

* Phœdr. 250 A.
» Seep. 44; 57, 3; 62.
* pp. 24, n. 2 ; 33, n. 3; 42, 43>
60, n. i ; 62, n. 2 ; 266.
6 Test. c. Val. 27.
6 Matter has very justly shewn, that
to speak of the School of Alexandria is
highly erroneous; its schools were nu
drie .... est très impropre puisqu'elle
peut s'appliquer également à l'école
des Juifs, à celle des Chrétiens, et à
celle des Grecs d'Alexandria. Ce n'est
donc plus de l'école, c'est des nom
breuses écoles de cette ville qu'il doit
être question". Hist, de l'école d'Alex.
pref. 7.
 SOURCES OF GNOSTICISM. liii

with the rest. Its philosophy, in fact, soon became fully

tinctured with the cosmopolitan character of the place.
It no longer represented the schools of Hellas; and even
tually a system grew up, formed upon the eclectic prin
ciple of sharing the distinctive peculiarities of all. This
fusion, so far as the Greek modes of philosophy are con
cerned, is originally associated with the name of Potamon
by 'Diogenes Laertius; although he reduced into order
rather, and systematised the eclectic principle, whereby
already 'Antiochus had united the Academic and Stoic
teaching ; Strabo, the geographer, had harmonised the
latter with the Peripatetic method ; Sotion, the younger,
had combined Stoicism with the ancient theory of Py
thagoras ; and Ammonius of the Academy had brought
together the great rival theories of Plato and Aristotle.
A wider application of the same eclectic principle was
soon made ; the teaching of the East was incorporated
and naturalised ; so that the Magi of Chaldaea and of
Persia, the disciple of Pythagoras, and the more subtle
disputants of the Academy, of the Lyceum, and of the
Porch, were represented in that fusion of the various in
tellectual and religious systems of the old world, which has
made the Museum famous3. To these also must be added
the Jewish philosophy, or Cabbala, derived originally from
Babylon, and modified by later misappreciations of Py
thagoras and Plato. A few observations upon this
latter element, (system it can scarcely be called,) will lead
to a consideration of the Gnostic theory of the first two

1 "Ext Si irpb à\lyov ка1 ¿kXcktik^ tis
aïpcats ек^хву út¿ ïlord/iwvos тоО 'A\e|-
avSpèws, ¿K\€^a/jLéfov та âpétr/covra ¿£
indoTTis Twv alpéaewv. Diog. Laert.
Proivm.
3 Qui appellabatur Academicus ; erat
quidem, si perpauca mutavisset, ger-
manissimus Stoicus. Cío. Âcad. il. 2t.
3 The eclectic tendency of the
Alexandrian Museum presents itself in
a highly favourable point of view, as
having encouraged a rapid development
of the positive sciences. Geography,
geometry, astronomy, optics, anatomy,
derived their first, or a considerable im
pute from the city of the Ptolemies.
liv SOURCES OF GNOSTICISM.

centuries, that through Manicheism may be traced down to

the present day, in continuous1 modes of thought.
There can be no doubt that the Jews, during the Ba
bylonian captivity, received the impress of Orientalism.
There is a close parallel between many of the traditions
of the Cabbala and the Zoroastrian theosophy ; taking
them conjointly we observe the following characters : that
Boundless Duration, the First Principle, was a source of
Ineffable 2Light. That from this sole origin of all things
proceeded Ormuzd, the First Born ; the Cabbalistic
Adam Cadmon 3the тгрютоуоиоч tov Qeov of Philo, or
objective ideal counterpart of all things. In the Persian
theory, Ahriman emanated in conjunction with Ormuzd,
and a whole world of evil Spirits was created by him ; this
was modified, as might be expected, in the Jewish copy,
and there the Evil Principle, Belial, and his satellites, are
situated in the system Asiah, the lowest of four worlds
that emanated from the ten Sephiroth, and therefore the
furthest from the Principle of Good. These ten Sephiroth,
evolved first as a triad, from whence proceeded a Heb
domad, emanated from Adam Cadmon, and represented
the principal attributes of the Deity, with which severally
the Divine Names were combined, implying that the
Supreme Being is not substantially known in His creation,
but only in his various 4 Attributes. So also in the Zoro
astrian order of emanations, Ormuzd and the six Amshas-
pands that he evolved, 6 the correlatives of the seven lower
Sephiroth, were followed by the Ized, or mundane geni,
1 See Baur's Christliche Gnosis, IV. 4 "C'est par ces attributs qu'il se ré-
8 Z. Âvesta, ni. 343, and cf. p. 234,1. vêle ; et ce n'est pas Dieu lui-même que
3 See pp. 134, 2; 196, 197, 224, 1; l'esprit humaine peut reconnaître dans
23jj 3> 344> I- The Rabbinical Adam ses œuvres; ce n'est que son mode de
Cadmon is clearly traced in Philo's s'y manifester. Dans tous les cas, c'est
statement; ivSierai Sè ó ¡xbi Tpecrßvra- une vérité profondement métaphysique
tos tov foros XÓ70S ws ¿crflíjra rbv KÓapav. que les Cabbalistes mettent ici en avant."
yrjv yàp Kal îldiop ка.1 áépa ка1 irvp каХ Matter, H. Cr. I. 101.
то. ¿K TOÙTwv ётга/хтг1о-хетш. De Prof. 5 See p. 44, n. 1, and cf. Philo de
§ 20. M. Op. 37—39. Ley. All. 4, 5.
 SOUECES OF GNOSTICISM. lv
the коацопою! ayyeXot of Gnosticism, the satellites as it The
were of Mithras ; and these again were in due course sue- Cabbala"
ceeded by the third order of spiritual beings, the Ferouer,
or Divine Archetypal Ideas that preceded immediately the
great work of creation, which, like the ideas of Plato, may
have had a ruder counterpart in the arcana of Egyptian
or Babylonian theosophy. Adam Cadmon, the Philonic
Logos, was the Cabbalistic impersonation of this ideal
system, who for this reason was termed цакрокоароч, or
PS3N~"J4Nt, цакротгроамтго?1. Of each of these systems it V
may be observed, and the idea was strictly preserved as a
Gnostic axiom, that the various emanations were perfect
in proportion to their proximity to the First Source of all;
as in the planetary system, gravity and density increase
according to the squares of distance from the Sun, so in
the emanative theory, each successive evolution was more
imperfect and less spiritual than the preceding, until the
more subtle and ethereal forms of matter having been deve
loped, gave rise also to those that, by various combination,
were of a * denser and grosser substance. The more defi
nite analogies, that identify Gnosticism with the Cabbala,
will be considered in the sequel as opportunities offer.
The writings of Philo exhibit another, but a more
indirect way, whereby Eclectic opinions in the first in
stance, and subsequently the Gnostic heresies, were charged
with an Oriental colouring. These latter, at least in
their earliest branches, were imbued with Zoroastrian
principles through a more direct contact with them. For

1 It may be observed that Philo in-
dicates even the oriental dyad, the ori-
ginal idea of the Valentinian av'Çvyla.
liarpfc fiév Qcov, Ôs Kai rwv ffvfnrámtav
tarX тгат-fip- injrpbs Sé <ro0ios, St' rçs та
6\a $\0a> els yévetrw. Phil. Jud. de
Prof. § 20. See 266, 2 ; 288, 2.
* The ancient notion of the gradual
condensation of matter may be illus-
trated by that which Simon Magus is
made to assert in the Clement. Recogn,
" Ego virtute mea quodam tempore aerem
vertens in aquam, et aquam rursus in
sanguinem, camemque solidan*, novum
hominem purum formavi," and с. II.
15. Cf. Horn. Clem. 11. 26, and Diog.
Laert. vii. in Zenon.
 Ivi SOURCES OP GNOSTICISM.
The at the time of the
. Babylonian Captivity,
Cabbala. _ _ r ' when the first
deportation of the ten tribes took place, hordes of immi
grants from 'Babylon replaced them, and took possession
of the most desirable portions of Samaria. The intro
duction of their religion, and their intermarriages with
the remnant of Israel, caused the deadly feud that ever
since existed between the Jew of pure blood and the
hybrid Samaritan. Simon Magus, a Samaritan, taught a
completely Zoroastrian doctrine. But in all probability it
was a doctrine that had subsisted in certain families of
Samaria almost from the days of Shalmaneser. So also the
earlier Gnostic heresiarchs settled at Alexandria as immi
grants from Syria and the East ; and the mixture of Ori
ental notions to be detected in the systems of Basileides,
Valentinus, Carpocrates, and others, was the effect of
early association ; scarcely of contact with the philoso
phising and syncretic Jew of Alexandria.
One consideration must have greatly commended the
Oriental and other systems of theosophy to thinking
minds, as compared with the religious belief of the more
civilised nations of the world; which was, that whereas in
Greece and Rome polytheism was upheld as the religion
of the body politic, a higher faith possessed the Eastern
mind, which recoiled with hearty abhorrence from the
gross debasement of every Western form of religion.
Philosophy, in fact, gained a religious element in its union
with Theosophy ; and prejudicial as a resulting Gnosticism
was to the peace of the Church during the first two cen
turies, it is impossible not to see that the evil was not
unmixed with good ; and this concretion of ideas possibly
afforded a temporary place of rest to the weary spirit of
humanity, in its transition from the abominations of pa
ganism to the pure faith of the Church of Christ. Given
on the one side the gross darkness of heathen idolatry,
1 2 Kings xvii. 24—41.
 SOURCES OF GNOSTICISM. Ivii

with its unholy and impure rites, and on the other the Recapituia-
transcendental beauty of the Christian faith, the high —
courage, and meek virtues, and self-sacrificing devotion of
its followers, and it is no irreverence to suppose that
some such condition of twilight may have been needed, to
inure the visual faculty in its transition from total dark
ness to the otherwise blinding light of heaven. As in
even these aberrations of the human intellect, it is more
pleasing to trace the faintest glimmering of reason than
to treat them as one gross stupid blank ; so, there is an
inward satisfaction in remembering the certain truth, that
the forcible eradication of these tares would have en
dangered the very existence of the true seed upon which Matt. хш. sa.
they had been scattered broadcast. They were sown in
deed by the malice of the enemy, but when once sown,
there was greater danger in their removal than in their
toleration.
It may be useful here to recapitulate very briefly those
points that the Gnostic received from Greece, and from
'Egypt, the early cradle of philosophy, representing the
esoteric action of whatever elements of variously diffracted
truth survived in the creed of sage and hierophant. We
have Hraced then the existence of certain fundamental
religious truths through the patriarchal ages down to the
commencement of authentic history. It is impossible for
any one to study the various heathen intellectual systems
that grew up subsequently to that period, without being
firmly impressed with the consciousness that truths, dis
torted it may be, still in their origin substantive truths,
existed more generally than is usually imagined, as the
inner soul of these systems. When, however, a totally
new class of ideas was introduced from the East, that
commended itself to the religious sense of man in a

1 See Credzer's words, above, p. xviii. п. г.

8 pp. i.—viii.
 Iviii SOURCES OF GNOSTICISM.

Recapitula- higher degree than the vain wrangling of the schools, the
10P" natural result shewed itself in a recurrence to those an
cient and comparatively unsophisticated principles of the
old world, that were antecedent to the various systems of
philosophy, and that still maintained a dim subsistence in
the old centres of civilisation. Hence the Gnostic claimed to
take his stand upon the 1 StèaaKaXla àvaroXiK^, and upon the
2Chaldaic Learning, as the 3 Ancient Philosophy. We have
observed also, as existing in Egypt, clear traces of a belief
in 4 One Supreme Deity, who had existed from all eternity
5in a mode that is inconceivable to the human intellect, and
was therefore termed negatively 6<tk¿tos ayvworov. That
from this Supreme Being were evolved, in the way of
emanation, a subordinate pair of Sai/movta, 7 Isis and Osiris,
who represented the 8 Divine lèéat, or 2оф/а the 9 Mother
of creation, and the male or 10plastic energy of the Crea
tive Principle; while a third emanative Divine Person,
Horus, embodied these archetypal ideas in the world of
matter. The first substance evolved was "Light; and
every product of Creation was the representative of a
transcendental lie'tKwv in the Divine Ideas. Matter, of
eternal subsistence, 13 existed in a chaotic state, as 14 Plato
also imagined, until reduced into order by its цеве^к
15 with ideal form.
The Egyptian grouping of the deities in subordination
to the Supreme, corresponds in order, and in part also
numerically with that of the Valentinian iEons; and was
based apparently upon certain 16 arithmetical analogies,

1 Theodotus, ap. Clem. Al. " pp. XX. xxi. n. 4, 5 ; xxu. xxni.
a Eunapius in Jides. ар. Вв. //. 9 pp. xxi. 3 ; xxiii. xxiv. liv. 4.
Ph. n. 641. p. xxi. p. xvui. 3.
3 Porphtey, v. Iambi. u p. xxiii. 3, 4 ; xxiv. xxxvii.
4 pp. xviii. xxxvi. 13 p. xxiii. 3.
5 pp. xxiii. n. 3 ; xxxvii. 14 p. xlix.
0 pp. xxi. 2; cf. xxiii. 3. 16 p. xxiv. xlix.
7 p. XX. 16 p. Xxiv. XXV.
 SOURCES OF GNOSTICISM. lix

which 'Pythagoras, whom 2Valentinus certainly copied, Recapituia-

learned also in Egypt. The existence also of an unseen !—
world of spiritual essences formed an article of philosophic
faith even in the more 'primitive forms of Grecian wis
dom; while the dualism, that is usually thought to have
been a peculiarly Eastern feature, had a place in the
theories of 'Pythagoras and Empedocles as (pikla and
vélicos, and the origin of the material creation was ascribed
to war, as an abstraction of all that is evil, by 5Heraclitus.
Here, then, are several points that entered into the specu
lations of Gnostic heresiarchs, and that have usually been
referred to direct contact with the East; but that lay also
at the fountain-head of the Greek philosophy. These details
indeed give no complete account of the infusion of no
tions through Gnosticism, that were strange to the general
teaching of Greece, but they enable us better to under
stand the ease with which those notions were received, and
incorporated with the traditional results of philosophical
investigation. Many points of speculation of course were
peculiarly Oriental.
It has already been stated sthat the relation of absolute
Truth to the Thinking Intellect formed a prominent point
in the discussions of the Alexandrian Museum, in the
period that intervened between the commencement of the
Christian азга, and the more extensive diffusion of Gnosti
cism in the second century ; also that both the Gnostic, and
the neo-Platonic philosopher, occupied common ground,
in asserting the substantive unity of the Spirit, or Intellect,
with that which formed the object of their respective
yvwcrif. But substantive knowledge had been the aspi
ration of philosophy from the earliest days and in every

1 pp. xxix. xxxi. xlii—xliv. 5 iró\e/ios rdrrwp f¡h гат^р ¿orí,

3 259, i ; 296, 7. iràvTuv ôè ßaaiXajt, аз quoted by Hirr.
3 p. xxxii. xxiv. Ph. ix. 9, p. xxxix.
4 pp. XXX. 8 ; xxxi. r ; xl. xlv. 6 pp. xl. xli.
 Ix ORIGIN OF THE TERM.

Philosophic clime. 1 Heraclitus claimed for himself an exclusive title

У"""- to it. Plato affirmed something of the same kind, when
he said that *" to discover the Creator of the universe is a
work of difficulty, but to bring him within the cognizance
of all, impossible." In the Thecetetus, indeed, the subject
of which is a discussion of the question, " what is know
ledge ?" three principal theories are advanced and refuted,
without arriving at any positive solution to the question ;
yet the overthrow of these theories only proves the earn
estness with which each of the three teachers, Heraclitus,
Protagoras, and Theaetetus had claimed for their respec
tive systems an exclusive origin from the fountain-head of
knowledge. 'Elsewhere, a true yvwais is identified with
an intellectual, that is at the same time inseparable from a
moral perception of the Divine Principle. In Persia,
- 4 Zoroaster asserted a still more lofty principle, in engaging
his followers to an intellectual abstraction from the world
of matter. The very name yvwo-TiKos is a translation rather
of the 5 Oriental synonyms for <pikóao<pos, than a term of
indigenous growth, and marked the votary of esoteric
knowledge; while the union of the spiritual principle in
man with the Divine Substance, was the yvœaiç with which
it professed to deal, and represented that contemplative
abstraction of the faculties of the soul, and ecstatic union
with the Divine Principle, that has always been the great
object of aspiration to the Eastern devotee; and that
formed so marked a feature in the eneo-Platonic School
of Alexandria.
1 See p. xxxix. • As such it is a fit exponent of the
s rbv /ti? oiv Toir¡TT¡v ка.1 жатёра fusion of the systems of the East and
rouie той Traeros tùpcîv те (pyov, ка1 West. It expresses perhaps such terms
evpbvTo. els irávras àbivarov Xéyeiv. as ^iJT^*, in the Hebrew, and Chaldaic,
Times, cf. Philolaus, Boeckh, p. 62. * -
3 Дер. VI. 490 в. Compare also the M als0 >!U in Arabic. The Persian
application of the beautiful allegory that '
opens the seventh Book. See also Plot. term Ше™ as derived from M¿7<"
de Is. et Os. §§ 1, 2, 78. corresponds rather with the Hebrew
4 Zend Áv. I. cccclxxix. D'Anq. P. 31.
 ORIGIN OF THE TERM. Ixi

But beside this philosophical and theurgical affectation Mystic

of a superior yvwais, there was also a mystical application .
of the term, whereby it expressed a spiritual appreciation
of allegory that could only be known to the initiated.
1 Baur has shewn that several instances of this use of the
term occur in the epistle of Barnabas. Still better proof
has come to light in the Ophite hymn 2 preserved by Hip-
polytus, which concludes as follows :
Tovtou jue "xppiv Tr¿ix\¡/ov, тгатер-
atppayiSas iycov KaTaßijaronat,
a'iwvas oXous êtoiïevaoo,
Hvartjpia Trávra Siavoí^w, (f. 1. è' ávo'i^oS)
(xop<pàs веши êiriSel^w' (f. 1. цорфа$ те)
Kai та кекри/л/xéva t¡}í áylas ¿Sov
•yvaxriv KaXécras жараЬшиш.
We could hardly have better proof of the sense in
which the Ophite adopted the title of Gnostic; it involved
• Clement of Alexandria without Atà, тоОт'+ Окафрал /юрф^у wepiKeifíévq
being aware of it may have inherited Котлу Sayárifi n(\ÍT7¡fia Kparovpérn'
his definition of yrümt from a Magian Поте+ p.hißaaCKeiav (xovcra ß\iirei tí 0ús,
source ; yvCxns Si èirtoT^fit] тоО öVros lloré 5' els (Xeov ifipyifiirri xXalei,
airrov. Strom. II. 17. Ноте Si K\aíerai, Xa'/>el>
1 Christliche Gnosis, p. 87 ff. See Hori Si (cXoíet, Kpherai,
note 1, p. lxiii. Hori Si Kplverai, eröffnet,
3 The relic is as instructive as it is Hori Si ytverai ávé£o5os r¡ /xe\éa какф,
curious : Xaßipiyffov е1<гт}\ве хХачицЬт).
Ü6/X0S i¡v ycviicbs TOV jrOKTÔt 6 Tp&TOS ЕГя-ек S' 1í;<roCs§ iabpa, irárep,
vios' tfrnjfia KtLKÜv ¿ttI х&6уа
'0 Si Scvrcpos r¡v тоС трштотбкои tíxv^ àwà aijs Trvoijs ¿TriTrXáferaí.
Xdof foret Si tpvyeïv tô iriKpàv x^0$»
Т/хтатт; ifrvxb b" (Xaßcv* ipya^ofíévrj vi- Kcd oîk dtSe irûs SteXefoerai.
liov. Toirou /ie x^P"! "* tupra.

* Ed. MILL. ipyaÇotidvqv. of Plato. The nine following verses exhibit

t Ib. «Хафоу.
t Ib. abett, fUw.
S Cod. «Vöp. The reader of Philo will re
cognise in the first three verses his three
manifestations of the Divine Wisdom and
Power; The Source and Father of All; The
First Bom Logos, or Exemplar, whereby
Chaos was reduced to order ; the Spirit of
Life corresponding with the Mundane Soul
the antagonism of the Spirit of Life pouring
itself through the world of gross and perish
ing matter, the prototypal idea of the Va-
lentinian Achamoth and her miA,i while
the concluding twelve verses describe the
Valeutinian mission of Christ from the Ple-
roma for the formation of Achamoth, first
кат ovaíav, p. 32, and subsequently, ката
yvww, p. 39.
 Ixii ORIGIN OF THE TERM.

Mystic every shade of allegory, and mysticism in its wildest

yvw™' mood. Again, the same writer records the Ophite gloss

upon the LXX version of Jer. xvii. 9 : "'Avdpwirós èan ка\

tIç yvwaerai avTov." O'vtws, (ptjaiv, е<тт< irâvu ßa9eia /ecu
ёисгкатаХцтгтоз r¡ тод теХе'юи àv9pwirov yvwcrtç. 'Ap-^r¡ yáp,
(pr¡tj\v, TeXetaîcreajs, yvwais avQpwirov' Qeov êè yvwcris, airrjp-
Tiapévt] TeXeíwaii. The passage occurring in a cento of
allegorical expositions, sufficiently explains the Ophite
meaning of the term yvwaa.
Now bearing in mind the taste for allegory that had
been fostered by the old heathen mysteries, this term ap
pears to have been of a very natural growth. Charged
to the full, as they were, with gross and debasing super
stition, and even worse, these mystic perversions still ori
ginated in some remote core of truth ; whereby generally
the varied relations of the Divine Being with respect to
the world of his creation were designated ; and unsophis
ticated truths, that subsisted in the faith of a patriarchal
age, were gradually debased and lowered by admixture
with a ceremonial that addressed itself to the mere animal
civ. D. Tib principle of the multitude. S. Augustin perhaps spoke of
the Samothracian mysteries in irony, as, nobilia Samothra-
cum mysteria; and yet certain really noble ideas of the
Deity in many instances gave a starting point to such
mysteries, and early teachers thought to fix these by the
medium of allegories, around which the grossest absurdities
were only too sure to accrue. In these mysteries all had
an allegorical interpretation. The remote sense was shut
up, nefivr¡fxévov, from the multitude ; it was disclosed only to
the initiated, who were then reXeioifxevot, and had nothing
more to learn. But such a system naturally led to the
multiplication of allegory, and devotees who possessed the
key to this figurative teaching, arrogated to themselves a
science, or yvwais, that was denied to the many.
These three very distinct bearings of the term yvwais,
 ORIGIN OF THE TERM. Ixiii

observed in the Philosophic, Oriental, and Mystical systems, Phiionic

are not unfrequently combined in a writer, who was the "f""™'
immediate precursor of Gnosticism at Alexandria, the
philosophical and mystic minded Philo Judœus. They are
exemplified in a passage in his treatise de Somniis, in which
he discourses upon the angelic vision in Bethel, and ima
gines the mid air to be peopled, as some teeming city,
with souls, and spirits, and angels. He allegorises from
revealed data, and his allegory is by no means unworthy of
Plato, either in its beauty, or in the riches of moral and
intellectual knowledge that it declares to be within the
reach of man. At the same time the spiritual entities
that it represents as peopling the air, and the 'complete
sublimation of the contemplative spirit, are purely Zoro-
astrian. Indeed Philo for ever speaks in the spirit of an
eclectic Gnosticism, without, so far as I am aware, ever
making use of the term yvwais, otherwise than in the con
ventional meaning of the word ; a good proof perhaps that
in his day the term had not yet been restricted to express
the tenets of any particular sect. As is often to be ob
served in the history of the human intellect, opinions long
float in a loose and disengaged form, ready to coalesce
and crystallise around the first convenient nucleus, until
at length circumstances present themselves that are favour
able to the process ; and theories that had long subsisted
become known by some appropriate name, and gain their
place in history. Very much of this character appears to
have been the origin of Gnosticism at Alexandria ; and
modes of expression were adopted even in * ecclesiastical

1 Toifrw (twv ijivxûv, sc.) ai fiiv та i^apOeîaai peTewpoiroKovaL тбч alûva. De

абгтрофа ка\ ovrtyhi тоО вггр-ov ßlov
roBovaai *a\u>Spopu>üau> avdis, aX Ы
toWtjv <p\vaplav aùrov KarayvoOffai, 8e<r-
fiwT^piw fíév Kai TÜfißov ¿KdXtacw тЬ
owpa, <t>vyoOaat Si tlavep ¿£ elpKTrjs ij
y.vi\ijjxro%, m KMtyotf xTtpait rpbs aWipa
Somn. I. il.
' e. g. Ep. S. Barn, § 1, and, t¿ \é-
ya ij yvwaii рЛвете, *Е\тг/(гате 4irl тЬу ¿t
aapxl p.é\\ovra фал>еро0<гва1 ír/uv 'Irjaovv,
§ 6. More in the spirit of Gnoetic mys-
ticism, the 318 persons (Grace, rtr¡)
 lxiv ORIGIN OF THE TERM.
First writers that were afterwards tacitly resigned to the
Gnostics. ,
heretic.
So there can be no doubt but that Gnosticism in its
essence, so far as it affected a recognition of the Chris
tian history, dated from Simon Magus ; and yet the name
of Gnostic was only first adopted, as a body, by the Ophites
or Naassenes, of whom Hippolytus has said, цета èè тадта
ётгекаХесгаи eavTovs YvwaTiKoú<¡' фиакоитеъ fióvoi то ßadq
yivtóaKetv, e£ «с а7го/иеркт9е'рте$ iroXXol iroXvayiSrj Tt¡v capeoiv
eiroltjaav fxtav, Ьюфорок bóyfiaoi та avrà ètrjyovfievoi. Both
philosophy and theosophical teaching, as exhibited at
Alexandria, laid claim to an esoteric assimilation with the
Source of spiritual Light and Knowledge. Heathen Mys
ticism in the same way claimed a knowledge of the deep
Truths that were sealed up in its arcana, and the system
that affected to incorporate the more salient points of
each, could hardly have received a more convenient term
than -yiwiy, to symbolise the eclecticism to which it owed
its origin.
The term yvwcns therefore embodies a highly complex
idea, when we consider the various elements of which it
was the outward expression ; and in proportion as any one
of these elements has been clearly perceived, writers upon
the Gnostic theories of the primitive ages of the Church,
have referred them generically to this or that particular
class of opinion. Mosheim has treated them as almost
entirely of Oriental growth ; Neander divides them into
the two families of Jewish, and anti-Jewish Gnosticism,

mentioned, Gen. xiv. 14, allegorise the
ñame IH<ro5s, and T. the cross, but the
solution is introduced with the question,
Tis obv Ъ Ьовиаа Toúrtp yvGxris, ib. 9 ;
similarly, Aa/j.ßdi>ei di Tploiv Soy/iirun
yvwtriv AaßlS, ib. 10, and a mystical in-
terpretation of Ps. i. follows. There
was a 7>>û<ris however of a more practi-
cal type, which, as the correlative of
heathen initiation, represented the chá
racter of the more perfect and formed
Christian ; and of this there is a sketch
in the same Epistle, § 18, 19, as the
Way ofLight. Cf. àyia 656s, p. lxi. Clem.
Alex, abo retained the name of Gnostic,
as applicable, in the better sense of the
term, to the consistent and more perfect
Christian.
 PRIMITIVE GNOSTICISM. lxv

while Simon Magus, the father of them all, is referred to Chronolo-

the lesser eclectic communities. Matter, scarcely Nean- ^горо°еи\Г

der's equal, where he does not copy him, arranges the

Gnostic sects in certain schools, which he names according
to their locality, Syrian, Egyptian, and Asiatic. The objec
tion instantly suggests itself to this classification, that most
of the Gnostic teachers who taught in Egypt, learned their
craft in Syria ; and in the case of Valentinianism, the
heresiarch came to Egypt from Cyprus, from whence he
passed to Rome ; while Theodotus in the East, and Pto
lemy and Heracleon in the West, as his followers, struck
widely different notes, and neither in the one case nor the
other had they much in common with the home of their
adoption. For this reason it is proposed to take the vari
ous sects in chronological order, for which the recently
recovered work of Hippolytus gives excellent material,
though it is somewhat uncritically arranged.
The first Gnostic teacher, who engrafted anything like
a Christology upon the antecedent systems, was Simon
Magus. 'Early patristical authorities are very unanimous
upon this point. In other respects his doctrine was emi
nently Zoroastrian. His Supreme Deity was an !occult
spiritual fire. Like the то aireipov of Anaximander, the
silD-pN of the Cabbala, and the Zeruane Akerene of
Zoroaster, his fiery principle was Infinite Power, zàwé-
pavT04 ¿úea/uís. It was also the source, as in the Heracli- р.хххй.
tean theory, of the physical creation4. His Hebdomad of
primary emanations from the First Cause, was as the BAm-
shaspands of the Persian system, and was designated by
1 195, 219, n. 3; Mi, 249, 242, &c. drepdirov. Aib (<ттш la<ppa.yujp£i>ov,
• HlPPOL. Phil. VI. 9, 17. KeKpvp.fiévov, K(KaKvfí¡iévov, xelpicmv iv
3 HiPPOL. Phil. VI. 9, where the тф olKrjrriplip ov i¡ pifo rûv Ь\Ся> тевще-
words of the Mage are quoted : ávépav- Xíwra» 'Eori Sí r¡ àiriparros 5tW/«s тЬ
Tov Sé еЬчи búvatuv à Xlp.oiv Tpovayopeiei rvp ката t6i> Zifiûiva. (t. Т.Ч.
tCoi SKiûv т}р> àpxh», \éywv otfrws- Toûro 4 àirà irvpbs т\ àpxh ríjs yeviffewi . . .
тд ypdfifia ¿TTo^áVeu? фшчт)! ка.1 буЬрл- w¿vtoiv yéveais &жЬ irvpós. VI. 1 7.
rot ¿{ ¿xwolat, TÍ¡t ßeydXw bwdpcois t?¡s s Ormmd being the seventh.
VOL. I. в
 lxvi PRIMITIVE

Simon him as 'i/oi/s, eirlvoia, ovona, (pwvtj, Xoyia/xos, evQvptiais, *o

MaguB' é<TTws-(TTas-<TTr)crópevos. In the Mithratic worship especial
X. un. e. veneration was paid to the Sun, Moon, and material ele
ments; in the same way 3 Simon paired off the above six
emanations, as the heavenly counterparts of material cor
relative objects of sense ; and he called vous and exívoia,
ovpavos /cm yrj, while ovoßa ка\ (pwvij represented the Sun
and Moon, and the last two, Air and Water. The self-same
p- objects are instanced by Herodotus in his account of the
old Persian religion. In the Zoroastrian system again,
the human prototypal substance was 4evolved, prior to the
creation of its material organism; 5 the Cabbala borrowed
the same notion; 6 Philo adopted it; and Simon Magus,
as we might imagine, exhibited a similar feature in his
system; ?e7r\c«xe (prjaiv ¿ Qeos tov avQpwwov, yovv âirô rrjs
yijç Xaßoov' етгХасте Se ov% àuXovv, aXXà ênrXovv, кат e'iKova
nal кав' ¿fioíwaiv. In other respects, he converted the
Hexaëmeron into an 7 allegory, in which the notions of
Zoroaster, Pythagoras, Plato, and Aristotle, are strangely
intermixed. Hippolytus has preserved a few sentences
from the 'Атгофаегек, or Expositions of the Mage, that are of
singular value, as enabling us to define the precise features
of Gnosticism, when it first affected the History of Chris
tianity. The passage runs as follows :
8" For concerning this, Simon says explicitly in his
1 HlPPOL. Phil. IV. 51 ; VI. 12, 13. кат' eUbva. ib. § 16, and see p. 134, end
• The Simonian Trinity. Ph. vi. of note 2. And cf. 344, 1.
17. 7 Hipp. Ph. vi. 14.
8 Hipp. Ph. VI. 13. 8 Aiyei yap lilpuav Siapp^Sttv wepl
4 Shabistani ap. Hyde, de Rel. vet. toítov iv ту 'ктгофАда ovtus' "TpSv otiv
Pert. XXII. p. 298. \4уш d Xéyoi, ко! урбфш а урАфау тЬ
6 See p. 224, n. i; 232,3. ypAfi/ia rovro' Aúo elirl irapajpvâ&es rGrv
8 AiTTà ávOpÚTrw yêv-q' o p.iv ydp tSXojv alévoïv, p.if¡Te àpxty ^ïre ^épas
ieriv oùpdvws Ырытоз, à Si yj/ïvos. '0 txovaai, àirb /itâs p'ítys, $tis iffrl Si-
p.iv oüv Ырьпго*, ате кат' eUbva веоО va/us 2,iyi¡, dóparos, áKaTÓXywTos, &v
yeyovùs, ...6Sè yijiVos ík airopdSos v\rjs, i¡ /xla фаЫета1 dvwOev, ijris íutI p.eyd\r¡
r¡v x°vv KÍK\r¡Kev. De M. Op. §12. üvvafus, vovs twv SXíúv, SUwuiv та wdvra,
Лгте dúo ówBpÚTOvs eis rbv rapáSeurov dpayv. 'H Si éripa, катшвеч, irlvoia
eladyeadai, tóc р.Ь ireir\afffíévoi>, rbi> Si ßeydXti, ôiJXeia, yewwaa rà n&ma. "Ex
 GNOSTICISM. lxvii

'AwocpácreK, Now I say to you that I say, and write that I

write. The scheme is this. There are 'two offsets from
the Perfect aiwves having neither beginning nor end, from
one root, which is the Invisible, Incomprehensible Power
Silence; of which one is manifested from above, the great
Power, Mind of the Universe, that administers All Things,
the Male Principle ; and the other, from beneath, vast
Thought, generative of All Things, the Female princi
ple ; whence in mutual apposition they combine in con
sort, and exhibit the mean space as an immense atmo
sphere, having neither beginning nor end. But within it
is the Father that upholds and sustains all things that
have beginning and end. He is the Past, the Present,
the Future, Bisexual Power, the reflex of the pre-exist-
ent Infinite Power, still subsisting in oneness, which hath
neither beginning nor end ; for from Him, Thought, sub
sisting in Oneness, emanating, made Two. Yet He was
One ; for having Her within Himself, he was alone ;
not in truth First, howbeit Pre-existent, but Himself
manifested from Himself became the Second. But neither
was He called Father, before His Thought so named Him.
As therefore evolving Himself from Himself, He revealed

0or à\\r)\ois àvTurroixovvTCS, avÇvylav lipavipoiaev iavriji rTpi Шаг 'Eirlvoiav,

ÍX°v<ri, 70 fíéffov Sidf7T7j/m ipjpalvov-
aiv áipa áKaTÍ\t)irTov, p-r)re àpxty ßfr*
Trépas (хоута. 'Ev Si тоОпр тгат-^р b
ßao-ri^uw Triara, Kai трёфшу та àpxty
ка1 Tripas (xovra. OJtos iarlv ó 'E<r-
Tb>s-aTas-<rrria6p.evos, ûv &po~tvbe-t¡\vs Si-
vafus ката ttjv TrpovTrápxovtrav Svvap.iv
aripavrov, ijns o6t' àpxty oiré tripas
¿Xet> & fiovÓTTrrt ovaav àirb yàp raóri¡s
тгроеХвоСаа т) ¿v fiovbrrrri '"Errlvoia, iyi'
yero дбо. К ámeos fpi cts, txwv yàp iv
iavrQ avrty, r¡v fióvos, où fiévTot irpCiTos,
KaÍTrep TpovTrápxuv, tpavds Sé avrbs áirb
iavrov, éyivtro Seùrçpos. 'AW oùSi
TraTTip 1к\т)вг), тгрЫ avrr¡v airrbv ôvofidaai
raripa [Mill, aúrr¡ . . . 6vop.ácr(i\ 'Os
obv ainbs iavrbv vrrb iavrov trpoayaywv
ovTus Kal i) ipavñaa 'Eirícoia oík iirol-
Tjaev [/. I. ÍTroíf¡ij€p dXXws, áXX' iSoüffa']
áXX¿ ISoGíra avrbv ivÍKpvif/с rbv rrarépa
iv éavTjj, rovricTi ttjv Sóvapuv, Kal io~TW
áppey68ri\vs Súya/us ко! 'Eirtvoia, Sßev
¿XX^Xots àvTio'TOixovo'tv' ovSèv yàp 5ta-
tpipci Sùvapus irrwotas, iv ôVres. 'Ek p.èv
tùv &vo> tbplaKerai Sùvapus, ix Si t&v
кАтш irrlyota. "E<rrw otv ovtus ка\ rb
tpaviv áir' aùrwv iv ov, Sùo еЬр1о~кео~ва1,
àpaevbetjKvs txwv Triv 0T)\eiav iv iavrQ.
Outós iari NoDs év 'Eirivola, dx<¿p«rra
ítt' dXX^Xaic iv ívres, Sùo eiplcKovrai.
Hipp. PA. vi. 18.
1 Cf. the old Persian theory, p. xii.
in which the first Dyad emanated from
an antecedent principle of unity.
c2
 lxviii PRIMITIVE

Simon to Himself His own Thought, so also the revealed Thought

acted not otherwise, but seeing Him she hid within herself
the Father, which is the Power ; thus Thought also is a
bisexual Power, so that in this way they mutually cor
respond ; for Power differs in no respect from Thought,
being One. Power is found to be from above, Thought
from beneath. It is thus that the manifestation also ema
nating from them being One, is found to be Two; the
Bisexual that hath within Himself the Female. He is
Mind in Thought. Being One inseparably from each
other, they are virtually Two."
We may observe in this passage a very definite as
sertion of the Oriental emanative principle. The Deity,
One and Inscrutable, is described as putting forth a certain
Power or quality, that was substantially reabsorbed, and
identified with the Divine essence. The dark saying of
Heraclitus, p. xxxv, may have been indicative of this
theory. The Brahminical simile of the tortoise putting
forth, and withdrawing its limbs from beneath the testudo,
at the present day, exemplifies it. But with greater subtle
ty, the Samaritan Mage drew his illustration from that,
which is at once the loftiest exponent of Power upon
earth, the highly composite system of a most perfect
Unity, the Mind of Man. Another particular, that should
be observed in the passage quoted, serves to illustrate the
rationale of the Valentinian series of iEons; which is the
meaning, pregnant with the co-ordinate, of each successive
term that it contains : so vovs and ¿trívoia are present
throughout as the theme ; and the Past—Present—Future
is embosomed in them; 1фшуг] also and óvo/ma evolve the
name of Father; and Xoyia/xos and evdi/x^aK complete the
series, as the action and reaction of Mind in Thought,
and Thought in Mind. The Valentinian system, though
numerically different, is determined by the same limits;
1 Cf. the Rabbinical Ьр'ЛЗ and the Hebrew synonym for the Deity, DK\
 GNOSTICISM. Ixix

the entirety forms the same Pleroma. The avfyyla of Menander.

vovs and eViVota is partly Pythagorean, and partly an Ori
ental mode of theosophising. The arrhenotliele combina
tion is Pythagorean, the enthymeme Oriental.
Menander was the disciple and immediate follower of
Simon. He was the third of a Samaritan succession, reck
oning as first, Dositheus, the predecessor of Simon, who
pretended to be the promised Messiah ; and each of these
impostors gave out that neither 'himself nor his followers
should be subject to death. If the Pseudo- Clementine
* writings may be trusted, these three teachers represent a
8 Samaritan sect, that existed before the birth of Christ.
In all respects, however, the account given by Irenœus
with respect to Menander's notions, finds a counterpart
in what Hippolytus has said concerning Simon. The pupil
added nothing original, so far as we have the means of
judging. Saturninus carried on the succession.
The Nicolaitans took their name, as it has been said, from p- я*-
Nicolas the proselyte of Antioch, who, after his ordination
to the diaconate, apostatised and formed this sect. 4The

1 So Obigen says of Dositheus, in view was to shake faith in our Lord's

Tom. xrv. in Joh. iv. 25, &<j> ov Sevpo
/ifxpi eMv ol AoaiScavol, ipipovres Kal
ßlßXovs rov AotriSiov, ка.1 цйвот rwài
vepl airrov Sinyoi/ievot, cbs /i-f) yevaa/iivov
вш/áTov, d\V it тф ßif Trou Tvyxdvovros.
But see note 3. Cf. Eudox. ap. Phot.
ВЯЛ. 230. According to the Clementine
Пот. п. 24, Dositheus died from cha-
grine, because Simon had superseded
him. Similarly Simon boasted of himself,
arnaößcvov id, ка.1 alrlav фворй, то
ашр.а iricrûr, ovk txfo>. Clem. Нот. П.
22, and Epit. 25. The most probable
account of the impostor's death, per-
haps, is that given by Hippolttds,
infra, p. 195, n. I. Some unusual want
of dexterity, or possibly, the forgetful-
nesa of his successor, Menander, caused
his permanent occupation of the grave
dug by his order. No doubt the object
bodily resurrection, by the exhibition of
a similar power in his own person. He
affirmed that the Body of Christ was
not real ; his own too, as he pretended,
was phantasmal. See Recog. Clem. II. xi.
Menander also laid claim to immunity
from death, infr. 195, where see note 6.
s Clem.H.ii. 23, 24; Sec.n.S; Ер.гб.
3 Origen speaks of the Dositheans
and Simonians as branches of the same
stock, and he says of the first, c. Cela.
VI. 11, oi Si Aoffideavol oùSè жрбтероу
^Kfiaaav, rOr Sé iravTeXws ¿iriKeXoÍTOffi,
(осте ток S\ov airrwv 1аторе7авал ipiBpiv,
oiKeTvaifrToÍSTpiáKovra. He speaks also
of the Simonians elsewhere in similar
terms, Nwî Si toùs irdvras iv ttj oIkov
p.b>r¡ oík (fort Xifiojviavovs eiipeîv то»
ipiBiibv otfuu TpiiKovra. Tom. 1 . p. 45.
* See Ign. Ep. Interp. ad Trail, xi.
 lxx PBIMITIVE

Nicolai- Nicolaitans taught the complete indifference of human

tans' actions in a moral point of view; both bodily and spiritual
■iropveia was held by them to be allowable ; and in the
Bey. ¡i. & Apocalypse the Ephesian Church is praised for its abhor
rence of these infamous principles. Dr Burton has said
Lect. XII. that "the evidence is externally slight which would
convict Nicolas himself of any immoralities ;" still the
p. su, d.i. evidence is that of Irenseus, who is also followed by Hip-
strom. m. 4. polytus; Clement of Alexandria, while he speaks of his
personal morality, does so at the expense of a godly reve
rence for the sacred institution of 1 marriage ; and his
expressions are conclusive upon the point, that, in the
writer's opinion, the Deacon gave existence as well as a
name to the Nicolaitan sect.
Rev.H.i4,]5. Another hateful feature of this heresy was the assertion,
that in times of persecution, principle might be ignored,
and conformity rendered to mysteries however abominable,
and rites however impure. The 2 Cainites of a later date
214,1. are compared with this sect by Tertullian. 3Matter also
infers from the word UK, п. 40, n. 5, that many of the dis
tinctive features of Valentinianism were developed by this
early sect; but nothing is less probable, and, as 4Eichhorn
has shewn, the meaning of Irenaeus must be limited to the
statement, that these Nicolaitans had preceded Cerinthus,
in assigning the creation of the world to certain коо-цо-
iroioi ayyeXot, and this was clearly the notion of the Sama
ritan sect represented by 6 Simon Magus and Menander.

1 Of his own wife it is said, that a Apparently for their assertion of

yrj/iai тф ßovXop.ivtp iirérpeijiev, and his
reason is assigned, #ri TrapaxpMavOai
Tj) оарк1 Sei. Cl. Al. Strom, ni. 4. The
incident is mentioned by Clement ra
ther in terms of praise, as shewing per
sonal iyapdreia, though it is added that
his followers perverted the deacon's
meaning, and carried the same principle
to a very wild excess.
the moral indifference of actions. Mat
ter calls them les défenseurs les plus
intrépides de l'indépendance de l'esprit
de tous les actes du corps. 11. 253. See
also Theodoeet, Heer. Fab. 1. 15.
3 Matter, H. Cr. Ii. 426.
4 Repertorium f. ЫЫ. u. morgenl.
Literatur, xiv.
s As regards Simon, see pp. 193, 194,
 GNOSTICISM. Ixxi

The Cerinthians take their name from Cerinthus, who Cerinthus.

is stated by Irenœus, on the authority of his instructor n. P. 13.
Polycarp, to have come in contact with S. John at Ephesus.
lie taught in Asia, though he was of Egyptian origin, and sn, n. 1.
in religion, by proselytism possibly, a Jew. The 1 Persian
belief, adopted by the 2 Samaritan heresiarchs, that the
Source of All was the Unknown and Inscrutable, and that
the material world was formed by angelic beings of an
inferior grade of emanation, was also taught by 'Cerin
thus.
This notion, like very much of early Gnostic opinion,
may be traced back through Philo to 4 Zoroaster ; in Phi-
Ionic terms, the 5 Deity as a Source of Light sent forth
myriads of rays ; these were each and all of them Suvá/xeis
той óvTo%, substantive entities and ministering Spirits ; but
as radiating from the Eternal, these Swa/ieu were 6 áyévvr¡-
toi, ai Trepl avTov ovaai \а/лтгротатои фш$ о\тгаатратттоио1,
and the names of 7 attributes whereby he describes them
only serve to identify them more completely with the
Gnostic iEons. These organising powers of Philo were
as the ideas of Plato, but they were creative essences as in
the Persian system, though here they were of an inferior,
because of a later, order of emanation. The коа/хотгою!

and compare Theod. Hœr. Fab. 1. 1. Me-
nander abo inherited the notion, p. 195,4.
1 See p. xiii.
a See p. lxv. n. 3.
* p. a 1 1, where the Greek text is
preserved by Hippolytds ; he repeats
the statement X. 21, and says that the
world was created vt6 Swá/icás tikos
áyyeXiiójSf TToXt) Kexwpta/xévTjs ко! 5i-
eortitnjs TTjs ÙTèp та 8\a aùdevTÎas, ка1
áyvooúaris t6v v-rèp vávra Oeóc So also
Tert. Prascr. 48. We may recognise
again the Oriental idea, that this mate
rial world could only have been created
by a power far removed from tho Source
of Light, and, in consequence, greatly
deteriorated. Theodoret speaks of this
power in the plural, Swd/ieis rtvas кехш-
pur/iévas, ка1 7га»телш5 aùrbv áyvooíaas.
Hœr. Fab. п. 3.
4 Ce ne sont jamais les opinions
pures que l'on rencontre dans ces sys
tèmes; c'est toujours l'Orient conçu et
reproduit par le génie de l'Occident.
Matter, H. Cr. п. 262.
6 airàs 5è ûi> á/)%¿ru7ro! avyty fivptas
àKTÎvas iicßdXkei. Cherub. 28.
6 Qu. D. sit immut. 1 7.
7 outws èTKTT'tii/.Tjv Qeov Kai vorpiav
Kol (ppôVTJfflV KOl OLKaiOffÔVTjy Kal TWV
iWwv èxiarqv àperûv, tîs av йкршфрт]
Ы^алгвш SiraiTO, $vrrràt <Л>, к. т. \. Ibid.
 lxxü PRIMITIVE

CerinthuB. ayyeXoi therefore, common to so many of the Gnostic

systems, agree more closely with Philo's oriental original,
than with anything that he has adopted from Plato.
p. isa As Docetic opinions originated with 1 Simon, so the
Gnostic notion that the Жоп Christ descended upon Jesus
at his baptism, but left him again at the crucifixion, owed
p.*". its origin to 'Cerinthus. The rationale of this tenet of
Gnosticism may be traced back to the Platonic principle,
whereby the eternally subsisting idea was separate from
its predetermined but non-existent form, until this form
was at length brought into being, and the necessary
ixé6e¡~is or adunation of pre-existent idea and material
form, then took place. But the idea of Christ cannot be
separated from the power of working miracles, and from
the teaching of Divine Wisdom ; and these powers were in
abeyance, until the descent of the Holy Spirit upon our
Lord at baptism ; therefore the /ueöefts of the ideal Christ,
that had eternally subsisted in the Divine Pleroma of
Intelligence, only took place upon the formal initiation of
our Lord to his ministry ; or Gnostice, the Mon Christ de
scended upon the human being Jesus at his baptism.
Cerinthus thus referred the human nature of our Lord to a
purely natural cause, and he affirmed that his supernatural
power was the effect of his greater sanctity. He learned
at Alexandria to distinguish, as the later Jews, between
the different degrees of inspiration that guided the sacred
writers, and, according to him, different angels dictated
severally the words of Moses and of the prophets ; an idea
Theodor. that the Ophite inherited from him. His notion that a
Hœr. Fab.
»-3- sensual millennium should precede the restoration of all
things, bespeaks plainly a Jewish source. Irenseus and
some of the earlier Fathers also held a somewhat 3 similar

1 Theod. Hœr. Fab. I. i. tonism of Alexandria.

3 He may reasonably be supposed 8 The Apocalypse, upon which their
to have been conversant with the Pla- belief was built, is so highly figurative,
 GNOSTICISM. lxxiii

opinion, but they interpreted it of a purely spiritual state. Ebionites.

The Valentinian notion also of a spiritual marriage be
tween the souls of the elect and the angels of the Pleroma
originated with Cerinthus, but it may be a matter of doubt
whether Origen has not given a greater latitude of mean- in Joh. u.
ing to his expressions than was intended. Other sects of
greater note took up his views, and the name of Cerinthus
was soon lost to all but the learned. It should be added,
that, according to one definite tradition, it was the heresy
of Cerinthus, that caused S. John to write his 1 Gospel.
The Ebionite heresy, whether the name be deduced
from }V3¡SÍ 2 poor, in allusion to the unworthy notions of
Christ entertained by this sect, or from some leader named
3Ebion, as Hippolytus also seems to imply in speaking of
Eßiwvos is said by Epiphanius to have originated и>- vu. w.
with those Christians, who escaped to Pella from the siege
of Jerusalem. The superstitious veneration with which
they still clung to Jerusalem, as the domus Dei, certainly p- *13-
agrees well with the supposition, that it was connected
with all their most cherished traditions, and that the
gathering of the eagles around the carcase had been an
event of their own day. The same cause led to their
easy acquiescence in the Cerinthian notion of a millennium,
and of a new Jerusalem. The sect apparently took its

that, with the exception of the moral
truths contained in it, and matters of
historical fact, it is impossible to iden
tify any portion of it, as capable of
literal interpretation. It is a mystery ;
and for the present the wisest course
is, to look upon it as a sealed book,
so far as regards the futurity of which
it speaks. Its accomplishment will
finally ratify to the people of God the
truth of every portion of the Divine
Word.
1 H i Kin in. in Joh.
* A name therefore given as a term
of reproach, and accepted by the sect
as a badge of party, like the gueux of
the Netherlands. Schiller, Gesch. d.
Abfall» d. v. Nied.
8 Пщи» гиссшог Hebion fuit, Ce-
rintho mm in omni parte consentiens,
quad a Deo dicat mundum, non ab an
gelí» factum. Tert. Pr. 48. Cf. p. 212,
3. But the expression of Theodoret
shews that even HippolytüS may have
understood 'Hßloiv to mean poor, rau-
TTjffl 5¿ TTjs ^>áXa7705 ijp^ev'Eißlwv, tov
гтыхо» Si ovrm 'Eßpatoi троаауореб-
oi«™. Hœr. Fab. и. I.
 Ixxiv GNOSTICISM OF THE

Ebionites. rise in Palestine. As regards the birth of Christ, it symbol

ised with Cerinthus; presenting a compound, of "'imper
fect Christianity and imperfect Judaism." These Ebionites
said, that Christ was a mere title of superior virtue, which
was equally within the reach of any strict observer of the
Law. They kept 2 consecutively the Jewish Sabbath, and
the Lord's day ; but in this they only continued the prac
tice of the earliest Christians, and the custom was not
entirely superseded, until the Church, by a definite canon,
had condemned the practice as marking a 3Judaising spirit.
The rite of circumcision was retained by them, and the
213,3. creation of the world was ascribed by them to the
нкг. Fab. п. Supreme Deity. Theodoret says that Symmachus, who
translated the Hebrew Scriptures into Greek, was an
р°ш"' Ebionite ; accordingly we find the word veâvis in Is. vii. 14.
Of the New Testament the entire volume was rejected by
the Ebionites ; the 4 Gospel of the Hebrews having been
substituted for the Greek Gospel of S. Matthew ; S. Paul,
as an apostate from the Law, was an object of bitter dis
like to them, and his Epistles were altogether rejected.
нет. Lx ж. The assertion of Epiphanius that S. John wrote his Gospel
to meet Ebionite error, is only so far important, as shew
ing the writer's belief that the heresy was antecedent to
the Evangelist in point of time.
We are only concerned with the Gnostic sects, as they
presented themselves to the notice of Irenseus, and it
will not be necessary to consider any subsequent divari
cation of the Ebionite branch, of which he appears to
have known nothing. We may pass on therefore to the
next sect in our chronological series.
1 Bukton, Lect. XI. fcupia/rijc irpom/xOivrai, etye SiWixto (si
3 tô fièi> (rdßßaTov Karà tov 'IouSaW lïberi fuermt, sc.), o-xoXáfeiv ùs Xpw-
T</t(S<ri vbpjov, t^v Sè Kvpianty Kadiepowi riavol. E¿ 5è eipeffueii lovbatarai, Ierra-
тгараж\щ1ои $)pXv. Theod. Hœr. Fab. <rax áw£0e/¿a irapà X/>ictt<¡>. Cane. Laad.
п. i. Сап. XXIX. A.D. 372. Vind. Cath. 1. 47т.
3 Sri oi Seî XpuTTiavois lovSatÇw, 4 See p. 1 1 3, 2, and Vol. II. 45, 4,
Kai Ь тф aaßßdrif <rxo\cíf«c ttJp Sé where a text is preserved in Syriac.
 SECOND CENTURY. lxxv

1 Carpocrates, an Alexandrian Jew of the Platonic Carpo-

, . crates.
school, setting aside his hatred of the Jewish and every
other law, agreed in many points with the Ebionite. He
taught the mere human origin of Jesus; and his misbelief
upon this point accounts for his repetition of the Ebionite
assertion, that a like degree of sanctity was within reach
of any other man, since all human souls are from the
same source, and share the same nature. But his impiety P. я»,
in this respect carried him to a more 2 fearful pitch of
blasphemy than his predecessors. Irenseus states that he
treated with equal reverence the likeness of Christ, and
of the heathen philosophers, Pythagoras, Plato, and
Aristotle ; if we take into account that his successor Pro-
dicus professed to have the Apocalypsis of 3 Zoroaster as
his text-book, we may collect that syncreticism in the
widest sense was the true Carpocratian principle. Even
the heathen mysteries perhaps met with no disfavour from
him. He in fact appears to have given a wider expansion
to Gnosticism, and where his predecessors, in ascribing
the creation of the world to certain creative angelic
powers, imagined to themselves an efflux from the Good
Principle, Carpocrates carried the Oriental principle out
to its fullest extent; and, with a rooted dielike to his
former religion, affirmed that these creator angels, by
reason of the remoteness of their origin from the source p- ¡¡m.
of all, were in fact * evil in their nature ; and that the
great object of Christ's mission to the human race was,
that he might redeem mankind from the power of these
KoapoTToiol ayyeXot.
Similarly, his mode of describing the first Principle
agreed with that of most other Gnostic teachers, and the
Source of all, that in the Simonian theory was ¿¿paros,
1 Epiph. Beer. XXX. Compare also Hippol. Ph. vn. 32.
■ el Si <coi каварштёршг Tis <гхоЬ) 8 Clem. Al. Strom. 1. 357; Poeph.
¿uxV, vTrepß-fiaeral фт]<п каХ той ïioû V. Plotini, с. i6.
■ríiv àilay. Theod. Пат. Fab. 1. v. 4 Theodob. Hœr. Fab. 1. v.
 lxxvi GNOSTICISM OP THE

Carpo- акатаХг/тгточ, was in his, vaTtjp ayvwaros, and ¿Karovó-

' fiaartK, though the former term had been already 'natural-
.tsxvii. . ag connected with heathen worship. Matter remarks,

that there is a wide interval between the Carpocratian

iraTrjp ayvaxrros, and the subordinate Creative Power, which
has been lost to us, owing to a natural desire on the part of
early writers to abridge their details of a system, that they
could not look upon without horror. For professing to be
saved by faith and love alone, this sect proclaimed the
210. moral indifference of all human actions ; asserting a com-
s plete freedom from every moral restraint2. Their analogy
of the unfettered instincts of the brute creation was singu
larly unfortunate.
Community of goods, and the entire annihilation of
the matrimonial tie, alone could satisfy them. If the
account of Epiphanes, the heresiarch's son, is not to be
. al str. treated as a fable, he died at the early age of seventeen,
and yet had written his book de Justifia, in which stands the
precocious sneer against the seventh and tenth command
ments 3 found below. It is not without reason that antiquity
has represented the Carpocratian system as particularly
odious and repulsive ; Irenœus through some defect in the
text, 4 1. XX. 3, has been understood as expressing a cha-

1 L'idée d'un Dieu Hyvwaros parait
avoir été très-répandue en Occident aux
premiers temps du christianisme. Mat-
tbb, H. Cr. п. i66.
3 Theodor. Heer. Fab. i. v.
3 "Ecôév ojs yekoïov elpTjKÓros год
уордветои, píj/ш тоОго àKOVoréov, Обк
iiri$vfi^aeis, irpàs rb ye\oi6repov elweîv,
Twv toù/mit\tjo'Iov' aùrbs yap ó rty ётп-
Bvplav boùs, ibs uwéxovffav та rijs yevè-
treus, raùrnv aipaipeiaBai. KeXeúei, fnjbevbs
aùrty афе\шр fwoö* rb be rijs toö тгХт/-
txlov ywaiKÓs, ibibrtjra rïjv Kowwviav
ivayicáfav, ért yéXotorepbv eîirev. Epiph.
de Just. ap. Clem. Al. Stnm. Ш. 2.
4 Bearing in mind that this sect pos
sessed considerable vitality, (cf. Orig.
de Or.) Irenaus may well have spoken
of their enormities as patent to his con
temporaries. Possibly the first words of
the section should include the negative,
e.g. Kal el p.h [oú] irpácraerai тар' airáis
K.T.X., but cf. the note. Irenaus ex
pressly says, that the impious doctrines
and profligate habits of these heretics
caused a stigma to be fixed by the hea
then upon the name of Christian ; how
inconsistently then Matter considers
him to have said, " Je ne puis me con
vaincre qu'il se fasse chez eux des choses
irréligieuses, immorales, défendues." H.
Cr. П. 277.
 SECOND CENTURY. lxxvii

ritable doubt with respect to these tenets and practices ; Carpo-

but the entire context is at variance with such a supposi- —
tion, as Tertullian also seems to have felt ; and Hippolytus, p- a»-
who often preserves silence rather than condemn, conti
nues his extract from Irenseus, so as to ascribe to the Car-
pocratians the notion of a continuous metensomatosis of the
soul, oaov ivavra та а^артгцхата irKtipwooxjiv. For another
distinctive tenet of this sect was the strange notion, that it
was necessary that the soul should have experience of every p. и»,
possible action ; and until the entire series had been run
through, the terms of its mission were not satisfied; so
that renewed trials must be encountered, until its course
of action was complete, and a state of rest earned. Theo-
doret very justly contrasts the Pythagorean theory of p*- Fab. i.
transmigration, that, like the Brahminical notion, was to
lead to the purification of the spirit, with this idea of the
Gnostic heresiarch, which could only result in deeper and
more hopeless degradation. Carpocrates, like Simon and
Menander, laid claim to preternatural powers, as might
indeed have been expected in the teacher of a system,
that pretended to lead its votaries on to a final victory
over the evil principle, that had created the natural world, p ■*
In the last place, the followers of Carpocrates, self-branded
as they were in a moral sense, made themselves more 210. i.
openly conspicuous by a cauterised mark upon the lobe of
the left ear. 1 Theodoret refers this heresy to the reign
of Hadrian, probably about 120 a.D.
Much has been said with respect to Epiphanes the son
of Carpocrates, whom Clement of Alexandria affirms to have Strom, ni. 2.
been the author of Monadic Gnosticism. The subject is
discussed at p. 102, n. 2. Clement mistook, apparently,
the qualifying term êwKpavqç, applying to Colorbasus or
some other teacher, for a name ; and upon this assumption

1 'ASpiayoO Sè Kai ovTOt ßaaiKtimnoi ris romipàt alpfoets iupdrvvay. JSœr.

Fob. I. v.
 lxxviii GNOSTICISM OF THE
Ophites. he hag engrafted a strangely unsatisfactory account. If it
be considered improbable that so considerable a develop
ment of Gnosticism as the Monadic theory, owed its origin
to a youth who died at the early age of 1 seventeen, the
probability will also follow, that Carpocrates was not the
p. юз. first to style himself Gnostic, but that the Ophites, as
Hippolytus states, first assumed the name. And this is
the next system that presents itself for consideration.
нжг. vi. The assertion of Philastrius that the Ophites formed a
sect before the time of Christ, an idea adopted by 2 Mos
heim, cannot for a moment hold its ground, in presence of
the additional light that we now derive from the (ptXoao-
(povfxeva of Hippolytus, 3who says that they made frequent
reference to the words of Christ ; in fact their quotations
4 from Scripture, and especially from S. John, must refer
them to the close of the first century, or the beginning of
the second; in the early part of which they certainly
existed as a distinct sect. The name Ophite is the equiva
lent of 6 Naaaarivoi, derived from the word t^H) , ocpis.
But that root, as a 6 verb, is the vox solennis whereby
the exercise of magical imposture is designated; and it
occurs in this sense in describing the addiction of Ma-
2Kingsxxi. nasses to forbidden arts, in apposition with D^IVT. ,.
yvwaTas, wizards. It is not improbable therefore, that the
adherents of this sect were originally called Naassenes
1 How strangely it sounds to be of the Sower and the seed, &c. &c.
told of a mere boy, Epiphanie ...s'élança Note also, the Ophites asserted that our
plus en avant dans la Gnose qu' aucun de Lord's human nature was of a threefold
ses prédécesseurs. H. Cr. II. 1 58. substance, Kai тойта тг&чта, та voepà
* Eccl. Hist. Sœc. II. с. т. 19, and ка1 та ^uxikí nal rà xoiVà кехырщкёча1
Matter, H. Cr. 1. 181. eis rbv 'Itjüovv. Ph. x. 9.
3 They professed to have received 4 Hipp. Phüos. ed. Mill, pp. 97,
their notions traditionally from James 99, 100, 102, 104, &c. S. John's Gos-
the Brother of our Lord. Hipp. Ph. v. pel being quoted at 106, 107, 109, in,
7, x. 9. The Catholic traditional die- 112, 121.
tum, Eph. v. 14, was applied by them, в {тгисХпвёте* "Naawqvol, ту 'E-
ib. v. 7, as were the Lord's words, Matt. ßpatbi фшу offrws tbvofiaa/iévoi' váas 5è
XX. 22, 23; Joh. iv. 10, vi. 44; Matt. ô Ä0is KaXeîrai. Ph. V. б.
vii. 13, 21, xxi. 3 1 ; also the parable 6 See Gesenius, &c.
 SECOND CENTURY. Ixxix
with reference to their mystic tenets and Magian prac- Ophites,
tices, the term having been derived from the form ЁУП5,
to act the sorcerer; afterwards certain analogies suggested
the Greek equivalent "O0ts, and they were called by their
opponents Ophites; much as the Barbeliotœ were termed
1 Bopßoplavoi from ßöpßopos, mud; as also the Ophite term
1 Prunicos was interpreted from an unnecessarily excep
tionable point of view. Some few points in their system,
formerly considered as being suggestive of the idea of
офк, are greatly absurd. Thus, according to Irenœus, these
heretics imagined a Serpentiformis Nus; also that Sophia p 232.
appeared as the 3 Serpent; and subsequently, as if this mode p. mi.
of identifying heresy with the reptile were not quite satis
factory, an anatomical analogy was added, and the abdo- п>и.
minai viscera of the human body were declared to typify
the tortuous Жоп. Irenseus however was writing nearly
three quarters of a century after the sect had passed into
other forms ; and Hippolytus, perhaps a more critical
reviewer of early opinions, indicates that their name was
caused by their philosophy, which referred the origin of
the physical world to water, whose 4 symbol was the ser
pent ; water having been the first principle of Thaïes, and Hyde, Hei.
... v- Pers- VI-
an object of veneration in the Mithratic code. For this
reason Hippolytus termed the heresy CSpa, the Hydra or
5 water serpent. Hence their e hymn in praise of a principle
that Pindar had similarly celebrated before. He indicates
that some similarity was imagined between the convolu
tions of the brain, and the contortions of the serpent. Of £{;• p

1 See p. hi, 2. (Tios. Ph. v. 9.

* P- «5, »■
3 So the author of the Libellus af
fixed to Tertullian's Pnescr., serpen-
tem magnificant in tantum, ut Шит etiam
ipsi Christo prœferant. § 3.
* eTvai 5¿ rbv 6<pw \éyovoiv ovtol t^jv
vypav ovalan, KaBdirtp ка1 OaXíji 4 MíXt}-
5 ¿XX' ftrel To\viíé<pd\6s ёата> i¡
Tr\ávT) Kal TroXucxtSíjs wí а\т}вш$ laro-
pov/xév-ri iSpa. Ph. V. II,
6 тетоХиукбтшр rbv atriov ríjs írXdVjjs
yevófievov бфш vp.vûv Siá tívwv ¿(fyqvpri-
fiévuv кат aiiTov ivépydav \6ryuv. Ph.
v. 6.
 lxxx GNOSTICISM OF THE
Ophites, the philological comparison of ЁУП} vâaç and vaos a temple,
nothing need be said.
Our two principal sources of information with respect
ph.v. 6. to the Ophite system are Irenaeus, I. xxviii., who repre-
V. 7. , .
sents the sect as in the highest degree cabbalistic ; and
Hippolytus, who shews that they borrowed much of their
system from the same Jewish source, though he terms it
Chaldsean ; we learn from him that the Gnostic appellation
was first assumed by the Ophites. Fortunately he does
not go over the ground already covered by his predecessor,
but he adds much curious matter connecting the opinions
of this sect, the most 1 eclectic of all the Gnostic branches,
with the 2 arcana of the heathen mysteries. The Ophites
made 3the triple division of Man's Being into body, soul,
and spirit, and Hippolytus compares the several systems
that recognised these component elements of Man's complex
nature. Thus he refers to the Chaldaean lore their notion
of the prototypal Man, who was 4alone of earth earthy, and
of whom, as yet unquickened by the soul of life, it was
Ph.T. 7. said, KeioQai èè avTOV a-rrvovv, aKivrfTOV, aaaXevTov, ws àvèpt-
ávra, eiKOva virapyovra kneïvov tov avw tov Vfivovuévov 'A$á-
fiavTos àvdpwirov. And very possibly the Cabbalistic notion
was derived from Babylon. But man so formed was with-
1 The analogy traced by the Ophite vaos ка\е1<гв<и. Ph.Y.g. The Ophite then
between the words vdas, and vaos, though accepted the term in the sense of ser-
worthless in a philological point of view, pens, see p. xxix ; but he claimed an in
still suggests a valuable inference with terest in every mystery and every temple
respect to the diffuse eclecticism of this under heaven. We are indebted to
heresy. It symbolised universality ; Hippolytus for shewing us how far this
and whatever becomes of the verbal was the case, and for supplying the
criticism, the idea conveyed was un- means of tracing the earlier development
doubtedly a true one. Thus the Ophite of Gnosticism in this remarkable sect,
declared, Ndas Si iarlv b Ьфч, йф' où, s та крмтгта ко! dwbppirra ж&ггыч
фу]оч, irdvras clvai robs iirä tov obpavbv bfiov awdyovres ovtoî p.VffT-/ipia rwv
irpoffayop€vo/*èvovs vaobs, airo tov vdas' idvûv, KaTaypevSbp.evoíTOv'S.píOTOV, к.т.Х.
KÜKtivip pAvífj тф váas dvaKeiffdat iräv HlPP. Ph. V. 7«
lepàv ка1 Träaav TeXerty, Kai iräv /ivo-т^- 3 Hipp. Ph. pp. 98, 107.
pioV xal KaßbXov pj)¡ SuvaaBai TeXeríji/ 4 XaXSatoi Si rbv 'ASàfi, Kai tovtov
eipeSijvat ùxo tov obpavbv, iv 3 vaos оЬк cîvai фАо-Kovai rbv dvOponrov Ôv àvéSwKev
fori xal à vdas iv айтф, &ф' oí f\aße i) yr¡ pbvov. lb.
 SECOND CENTURY. lxxxi

out a soul ; the 1 question then arose from whence comes Ophites,
the soul ? and the Ophite obtained his answer from other
cognate mysteries ; the ^uxn> that animates the human
frame, and was thought also to pervade the heavenly bodies
as a soul of life, having been an especial object of venera
tion in the astronomical, but scarcely Zabian, mysteries of
" Assyria and 3 Egypt. The Ophites affirmed that the souls
of men were sent down to earth to animate the body of
clay, and to serve the fiery Demiurge, 4 their fourth efflux ;
they believed also that 'Christ as the reasonable AVord
dwelt in man, and that without 6 regeneration through
Him there was no salvation. This regeneration moreover
was connected with the rite of 7 baptism, so that in this
strange medley of opinion, the Christian Sacraments and
heathen mysteries were brought into juxta-position, though
8 the heathen element predominated; and even the fearful
picture of unredeemed Paganism, as drawn by S. Paul, Bom. i. ie-
was accepted by them as the outward expression of a
"deeper mystical meaning. It is evident therefore that
1 Zt/townc ovv ai/rol irdXic тЫ tariv from the false Gospel of the Egyptians,
V ^VX^I Ka' тоОех. . . тготербр готе ík tov p. 98, eîpi r¡ iti/Xtj tj áXijOiPi}. Ib. V. 8,
irpóovros ígtIv,. ..ík tov avrov yívovs, r¡ p. III, cf. 12г.
ík tov ÍKKexvpívov xiovs. Ib. 97, 98. 7 (yvu ydp фцы ка1 'lepeplas то»
* HiPP. Ph. pp. 98, 99. réXeiov dvBpojirov, tov ävayevvwßcvov i£
3 Ib. p. 10 1. vSaros коЛ nveO/xaros, où aapKiKÓv. Ib.
4 KaTevex^euräv <3ô> eis irKiofia то p. IIS- Again, щ yap iirayyeMa tov
ttJiXivov, tva öouX< iVru'tn тф Taúnjs ttjs \ovrpov, oók ÍWtj tís ío~ti кат* aûroùy,
KTÍaews Sijpuovpyíp, fyraXSaíy веер irvplvíp, rj тЬ eicayayeiv els tíjv ápdpavrov rjSovrjv
àpiOpu$ TCTÍpríf. Hipp. Ph. V. 7, p. tov \ov6/xevov кат' aùroùs fcuiri ¡¡San, Kai
104. For the meaning of the term хР10М-е1"»' ¿XóXv XP'ff/iaT1- Л. p. 100.
■flo-aXSaltp see 224, 5, but the same term This assertion of heretical regeneration
being written r/o-aSSdios, Ph. v. 26, p. by baptism, is of course a valuable proof
151, suggests the Hebrew '¿IB* in that the Church Catholic, whose Sacra-
both places. ments were mimicked, knew of no other
s '0 Xpioros ó iv ttó>í <pT¡ai toís yevr¡- source of regeneration but by Water and
toîs, viàs ávBpíiwov KexapaKTr¡pt<rpívos the Spirit. The martyr's baptism in
áfrá тоО àxapaKTT)pio-Tov \6yot. Ib. p. Blood was the only exception.
104, cf. p. il i. 8 lb. p. 119.
8 0Î1 bvvarai ovv ашв-qvat ó réXeios 0 iv yàp rot/rots ... ó IlaOXos SXov
dvOpuros, lav p.i¡ àvaytwne-f) bid rai/rijs <paoi avvixeo-Oai то Kpíiqbiov avrwv ка1
elaeXBùv T7J5 1г0\ф, reference having âppr)TOv rrji /laxaplas p.v<TT-qptov r¡dovrjs.
made to a text, taken possibly lb. p. 100.
VOL. I. /
 Ixxxii GNOSTICS OF THE

Ophites, to be Чюгп again of water and of the spirit, was with

them only another term for a first initiation in the
mystic rites of the heathen temples, as the /икра /xvcrTt'ipia,
to be succeeded by a deeper yvwais : and !none understood
the hidden meaning of those rites but the perfect Gnostic,
who however still called himself 3 Christian, and claimed
participation in the 4 gift of Christ, though in an Eleusinian
sense. It is superfluous to ask what was the practice and
moral bearing of a sect so closely connected with heathen
ism in its most hateful forms, and which converted the most
holy things into elements of impurity. 5 Suffice it to say that
the Valentinian Жоп r¡bovr¡ had its origin in this system,
and that terms that might serve to describe the 6 hallowed
principles of Christianity, interpreted from an Ophite
point of view involved the wildest impiety. It may be
added that the Pleroma, that forms so conspicuous a fea
ture in the Valentinian theory, meant in the Ophite termi
nology 7 the complete divine conception of all created sub
stance. Also that the коецотгою! ayyehoi of Simon and his
successors were reproduced in the Ophite 8 цеуевц, whose
voices summoned the world into existence.
Jk*j In the ancient cosmogonies, matter was very generally
said to be reduced under the Creator's laws by certain
subordinate éatfióvia, it being imagined that the Supreme

1 lb. pp. юб, 115, ni.
3 obbels toùtwv T(2v f¿vo~TT}pío)v акроа-
ri]S yeyoyev, el /¿í; pbvoi yvwjriKol
rikeim. Ib. p. 113, cf. 116.
3 ка1 io-¡xh> i% àir&VTUv avBpávuv
i)fieis Xpurriavol p.àvoi èv ту тр1ту irúXn
áwaprífovTes то p.v<rT^piov. Ib. 121.
4 I04, Ii6, oîtos, (Ь vlós) abr¡ffa>,
iarui ó TÓXvúvvfios /¿vptóp.fíaTos ÜKard-
Xtjttos, ov тгаса <piais &\\r¡ те &XXws
ôpéyerai. ГЬ. 117.
6 See Ixxxi. 7, 9.
e What can be more harmonious to
Christian ears than the statement, oîtos
oÎkos GeoC, втгои ó ayadbs Qebs катошеХ
piros, els tv oík elveXeio-eral фща>
dicddapTos oùàels, où ipuxiKOS où aapKiKbs,
àXXà Tripeirai wvevp-aTtKoh fióvois, II 6.
Yet, in Eleusinian language, who were
these Trvevp-aTiKol ? and by what kind of
initiation did they cease to be &кАварто1,
\¡ivxíkoI, and <таркшо1 ?
1 tovto ístoi to péXi Kairo yáXa ov
yev<rap.évovs roùs TeXeíovs, äßao-iXeürovs
yevéaBai, ко! цетаехеЪ той TrXi¡p¡¿p.aTos.
Toító <pi)o-iv ¿orí то жХ^раца St' off irívra
ywopeva yevn¡T& airo tov &yevvi¡Tov yéyovè
те ка1 ireirXfipoiTai. lb. p. 113.
8 eí /¿íj yàp éXaXeíró фп\ви та fíeyé0r¡, à
kó<t/íos awearàvai oùk ißivaTO. Ib. p. 107.
 SECOND CENTURY. lxxxiii

Being could not possibly be brought into contact with the Ophites,
grosser elements ; in the same way the Ophites, following
the general outline of the Mosaic account of the creation,
spoke of the Spirit that moved on the face of the waters,
as an 'ethereal light welling from the Supreme; but this
light was evidently no other than the mundane soul, or
vital principle of philosophy; it was embodied through p. 239.
contact with water, and became wholly implicated with
matter, when the struggle of antagonisms commenced
that was described in the Ophite hymn, and that sug- p. xii.
gested to Valentinus the тгабц of Achamoth. But the
soul of life was not confined to this lower world, the
superextension of its substance formed the 2heaven; and p. 229.
in proportion as its desire for reunion with the Source of
Light was satisfied, it was set free from the trammels of
matter. Next, Christ emanating from the Father, Son, pp- 227, 229.
and Spirit, by his own power put forth a son from the
element of water, and five others in successional progres
sion, making with himself a Hebdomad, and with the
Maternal Origin an Ogdoad. These six emanations were
distinguished by Hebrew names for the Deity, that are pp. 230,231.
partly Biblical, partly Cabbalistic ; and ''a Titanic contest
arose for the supremacy, as in the heathen mythology, p- 232.
which resulted on the one hand in the evolution of the Ser-
pentiform Nus from matter ; and afterwards from the entire
Hebdomad, of the prot-ideal substance of man, immensum №. n. 4.
latitudine et longitudine. Eve, or *Life (!"1)П = £co>}) in a
similar way was evolved by Jaldabaoth, the first of this

1 tíjv 5¿ äyaß\vo~9ü<rav год фитЬ$ 3 катк ravavria fj.èv àXX^Xots trpoffè-

¡KftáSa, infra, p. 228. The Ophite mim-
dane soul was named Ргитсш; see 225,
I. A probable solution suggests itself in
the Chaldee term, &ф*ЗЧЭ, deliciœ, the
Ophite щЬоИ). Targ. in Deut, xxviii.
{б.
* ivabvvai Si, ко! Ik roí? irepuceiixévov
<rúyiaTOí катао-KcváffOat rbv ovpavbv.
raÇcv Umi rois (cfeXous. Timœ. 36 D.
4 So in the Peratic system; 4 Eia
fur), outtj Sé <рт\ви> i¡ Eía р-г^гпр irávrw
twv Çwvtwv, koivtj <pú<ris, rovréert Оеши,
&YY^WV> ádavÁTUv, вуптшр, àXôyay,
XoytKw. к. т. Л. Hipp. Ph. v. 16. Hence
in the Valentinian theory the ЛСоп ¿"wJ¡
was to AÓ7os, as Eve was to Adam.
/2
 lxxxiv GNOSTICS OF THE

Ophites, series of six, and by the agency of the other five became
mother of the angels ; a notion that the Cabbala had
p. 233,3 already imported from Babylon. The fall of our first
parents is described as in the Bible, and their expulsion
from Paradise ; which, however, as in the Cabbala, was situ-
p.835, i. ated not on earth, but in the fourth heaven; and now for
the first time humanity was invested with a material
nature. It may be added, that the Serpenti/orm Nus was
also ejected from heaven by Jaldabaoth, and became the
p. 23G. chief of an inferior Hebdomad of mundial daemons, the
enemies of man. This inferior Hebdomad was a manifest
Time. adaptation of the 1 Platonic planetary system, each mem-
Si opî'jîe. Der of* which was animated with a reasonable soul. The
upper represented the seven subordinate Sephiroth of the
»V. Cabbala, that severally involved the idea of a Divine Attri-
p 237. bute. The prophets, as their ministers, were variously
distributed amongst these Powers.
р-ш.п.2. Hippolytus informs us that the Ophite worship con-
sisted of hymns in honour of Man, i. e. the Cabbalistic
Adam Cadmon, and of the Son of Man, who was as the
Persian Ormuzd, the Logos of Philo, or Jewish counterpart
of the divine ideas, that in the Platonic system were coeter-
nal with the Deity. In their Christology the human being
1 Jesus was the recipient of an efflux from the Divine
Nature; but mediately, for the Ophite Christ emanated
conjointly from the Father, or Adam Cadmon, from the
p.227. Son or Second Man, and from the Spirit or 3 Mother of
3 4i, 3. Creation. The 4astronomical distinction of a dextral or spiri
tual, and sinistral or material principle, was observed by

1 Cf. Sanctara autem hebdomadam
Septem Stellas, quas dicunt planetas, esse
volunt, p. 136; and Plato, rty Ь' ivrbs
(форау) ericas éZ°-XT¡> ¿Tá kík\ovs àvt-
aovs (iirolrjjev). Timae. 36 D. SieîXe yj/v-
Xas laapWuovs rois &<гтрои. 41 Е. Sane-
tam may have originated in Hanc am,
2 катехшрг)(те ка1 кат^Ква eis ha
йивржоу 6/iov 1r¡<rovr rbv ¿k rrjs iiaptas
yeycvquévov. HlFP. Ph. v. 6, 8, 9.
3 The Spirit throughout these вув-
tems was thus described. Philo also
uses the same term. See liv. n. 6.
* Quae est e regione orientis, dextra
dicitur esse pars mundi, quae vero e re-
gione occidentis, sinistra. Philo, Qu. in
 SECOND CENTURY. lxxxv

them ; the former being the type of dawning light, the Ophites,
latter of a world shrouded in darkness. Christ, therefore, p. m
quasi dextrum, et in superiora allevatitium, emanated from
a redundant overflow of the Divine Light, and in conjunc
tion with the triple source of his subsistence formed the ibid,
prototypal Ecclesia of the Highest Heaven.
The mundane Sophia or Nus, finding no rest either in
heaven or earth, invoked the help of the Maternal Spirit,
and obtained from the First Man, or Incorruptible iEon,
that Christ should be sent to her aid, and being united p- м&
with her, should by a combined descent upon Jesus at his
baptism, form that Ecclesia on earth, which had an eternal
counterpart in the union of Christ with the Father, Son,
and Spirit in heaven. The aufyyta of Christ and Sophia
thus united with Jesus, left him again upon his crucifixion,
and the psychic Man alone suffered death and was buried ;
Christ however raised Jesus again from the dead, in a body p. m
that was animal and spiritual, but not choic or earthy.
Finally, those " holy souls" that had been endued with the
gift of Light were received by Christ seated at the right
hand of Jaldabaoth, when released from the body ; while p. wo.
the merely animal souls were sent back again into the world
for further purification. The false gospel of the Infancy
of Christ may have been intended by the writer to meet
the Ophite assertion that Jesus performed no miracle
either before his Baptism or after his resurrection, that is, p- 239.
while separate from the JEon Christ; although the draught
of fishes recorded by S. John, c. xxi., was evidently-
regarded by the disciples as miraculous.
We may observe in this tissue of absurdity the distort
ed outline of one or two important Christian doctrines.
0. i. 7. The course of the Nile was the derived from the East, whose claim it
basis of observation, and shews that the was to be the face of the world. Else-
dextral notion attaching to the principle where, the Jew of Palestine facing the
of Light originated in Egypt. If at a East determined the South to be up-
later period the right hand expressed to on the right. Cf. Lobeck, Ayl. 916,
the Egyptians the North, the idea was kc.
 Ixxxvi GNOSTICS OP TBE

Ophites. It is evident that the Catholic faith suggested this Trinity

of Father, Son, and Spirit. Also, these heretics denied not
the miraculous Conception of the Human Nature of Christ;
and if they refused to allow that his Divine Nature was
united in the womb of the Blessed Virgin Mother, with
the first rudimental germ of Humanity, upon the Annun
ciation, still they evidently confessed the Godhead of
Christ, as manifested outwardly in the miraculous events
of his ministry. They bore witness to the Power of the
Godhead, but they denied that it existed in Jesus before
the Baptism ; even as it existed before the worlds were
made, eternal in substance, though unrevealed. Further,
the union of Christ with his Church, for ever predestinate
in the counsels of the Father, one constant theme of
Apostolical preaching, was allegorised by these heretics ;
and the union of the heavenly and earthly in the Man
Jesus, and an elective regeneration of the Spiritual Seed,
were set forth in the mysteries of their system.
From the above account then it appears that the
Ophites were not the least remarkable sect of the Gnostic
stock ; they drew from every quarter, from philosophy,
from the heathen mystic rites, from Judaism, and from
the Christian records, whatever elements it suited them to
incorporate in their system. Irenœus confines himself to
the two latter sources; Hippolytus therefore supplies
that which his master had omitted, and gives an account,
full of curious information, upon the strictly heathen
notions exhibited in the Ophite or Naassene theosophy.
1Theodoret adds, that this sect also called themselves
Sethians, from Seth, the name of a Divine Power ; also
that they • sacrificed to the serpent, whose presence con-

1 liter. Fab. I. xiv. ка1 rbv 2rj0
6eîav two. Súvafuv ehai фаа1. Alo ка.1
Srç&Woi тгроо-ггуореЩо-ау.
3 Aid rot rovTO Kai irpoaKwovai rbv
6<piv ic èirifSais run icaTaWXfajTes,
èv (гкбти rp¿<pov<ri, Kai rrj TtXerjj тип
¡uiaapüv aùrûv ¡iviiTtiplw tout ос тт?
rpavé^ irpoatpépovsiir iwißdurot Sè aù-
rov riSv aprwv, ùs jiyiaafiévwv fitra-
Xayxdvovai. Theod. Ib.
 SECOND CENTURY. Ixxxvii

secrated their mystic feast. But upon the first point he Peratœ.
seems to have been in error, for reasons stated below,
1 p. 226, n. 3 ; and as regards the latter point, it has been
already shewn that the serpent was the * symbol of water,
the material basis of creation in the Ophite system. It
represented therefore the world of organised, quickened,
and intellectualised matter; and as such it is apparently
described by Irenœus. Their serpent-worship therefore
was nothing else than an idolatrous veneration of the
Spirit of life. Possibly Theodoret may have confused the
theosophical Ophite with the snake-charmer of India.
Closely 3 connected with the Ophites were the Peratœ,
who supplied fresh elements from the astrology and fatal
ism of Chaldœa. 4 Mosheim has stated that Euphrates
founded the Ophite sect ; Hippolytus enables us to place
this name more accurately at the head of the Peratœ, o! Ph. v. 13.
riji TlepaTiKtjis u'ipécrews àp-^tjyot, Eiù<ppàTtjç 6 TlepariKOi ка\
KeXßtjs ô KapvaTios : he repeats this in two other places; ph. iv. 2.
where the latter name is varied as 'Аке/xß^, and 'А$ёцф,
always however à Kapvarioç, i. e. Eubœan. The term
Peratic seems from Pliny to be a synonym for Mede, where
he speaks of a certain gum as being the produce of н. к. ш. 9.
Arabia, India, Media, and Babylon, and adds : Aliqui 5Pera-
ticum vocant ex Media advectum. The description given of
the tenets of the Peratœ by Hippolytus altogether points
to the birth-place of astrology; while the e fatalism of

1 And compare Hippol. v. 19. in this system, as a symbol principally

1 See XXXIII. and pp. 228, 1 ; 22g ;
241. Compare ;ilso Lobeck, Aglaopha-
miu, I. 485, 490. The Ophic principle
as derived from Egypt was identical, as
Athenagohas has shewn, Leg. pro Chr.
18, and it was symbolised by a dragon;
'iWavoî otnrep yeVecnç тга1теоч71 TeTVKTai,
rjv yip SSwp ápxh кат' airrbv toU SXois,
dxi Si той vSaros C\it KartaTt), i< Si
¿Karipwv еутг^вт] fwov, Spdxwv, к.т.\. l8.
8 Cf. Hipp. Ph. v. 1 7. In fact the
serpent played a more important part
of the independent action of the Deity.
The rapid movements of the serpent,
though destitute of all visible means
of locomotion, was an unsolved problem
even to king Solomon. Prov. xxx. 19.
4 Cent. н. P. П. v. 19.
e Euphratean from t2^Q Pherat, i. e.
Euphrates; hence Peraticus.
6 ndKovvi Si airroit liepirat, pnjSiv
SiWfftfai vofilfcwTcs тшу iv yeviati кавса-
тщЬтыу Sía^vyeíi' t^v àirb ттр ycvitrews
tois yeya>r¡p.éyois £>pur¡ihnp> fwîpav. They
 lxxxviií SATURNINUS.

Samaritan, the Mahometan and of the Manichsean conveige and meet

p. vin. in this Gnostic sect. They were as the Chaldaei of Juvenal,
and appear to have been wholly unknown to Irenseus,
though minutely described by Hippolytus, to whose work
the reader is accordingly referred; for these opinions throw
no further light upon anything that has been advanced by
the venerable bishop of Lyons.
The account of 1 Saturninus, found in the work of Hip
polytus, is identical with that of Irenseus, of which it is
now the recovered text. He Avas contemporary, 2 and
apparently a fellow-pupil in the Samaritan school with
Basilides ; but while this latter heretic gained an Alexan
drian celebrity as a philosopher, Saturninus taught a more
purely oriental doctrine at Antioch in Syria; where he
may be considered to have been the last known teacher of
the Samaritan succession, that about this date, was super
seded by a catholic 3exegetical school. Thus in his scheme
the тгатцр ауушато^ was the 4 airepavTos ¿iíva/uts of Simon,
and his 'Hebdomad of creative angels, the six emanative
attributes of the Mage, that represented the mundane
elements, over which a seventh, or Past—Present—Future,
ruled supreme, and of whom the God of the Jews was one.

professed to have the exclusive power
of casting nativities, and revealing the
fate of individuals ; ¡íovoi Ы фщаш,
rj/ieh ol rijv àvdyicrpi tí)s yev¿<T€as èyvw-
KÓres, каХ ràs iboùs Si' wi> с1аеЩ\ив€ч à
dyöpuiros eh rhv KÓafwv äKptßcHs SediSay-
/lévoi 5ie\0eîi>, Kai терштш rty фворач
fwmi Swáp-ева. Hipp. v. 16.
1 See pp. 196—198 ; Hipp. Ph. vu.
28; Tert. de An. 23; Theod. ffœr.
Fab. I. 3, which are identical accounts,
and Epiph. Hcer. 23, which is appa-
rently independent, though imperfect.
2 Compare the words of Hippo-
LYTUS, 196, n. i, with the Latin Version
of Irenaus in the same page.
3 See Matter, i. p. 292. Of this
school some highly valuable remains
exist in the Syriae MSS. of the Nitrian
collection in the Brit. Mus.
4 p. lxv, also termed by him то
fianápiov ¿küvo èv vívti KeKpvp.p.évov
Svvápei, oík ivepyela. Hipp. Ph. VI. 17.
5 Compare the seven creator angels
of the Ophite system, pp. 230, 231,
which represented the seven lower Cab-
balistic Sephiroth, and the six Persian
Amshaspands with Ormuzd, their ori-
ginating cause. It has been usual
to identify the Svvd/ieis of Saturninus
with the planetary spirits of the Chal-
dee theosophy. But here these worlds
were created by them; the Simonian
attributes therefore are rather indicated ;
which however had their reflex in the
mundane elements, p. lxvi.
 SATURNINUS. lxxxix

Both he and Basilides adopted from the Magian source Zoroastrian

the notion that life as a heavenly spark, in the strict m tneorv-

sense of the word, was kindled in man from above, and

that this light, when severed once more from matter, re
turned 1 irpos та ¿fxo(pv\a.
But Saturninus held the oriental notion, perceptible
both in the Zoroastrian and Rabbinical scheme, that man's
ideal nature, as a transcendental form of light, was first Hyde, Bei.
° Vet. P. 3m.
created (desursum... lucida imagine apparente), although, as |Jiph- Нкг"
we shall see in the case of the Basilidian i/íórtp, it was too
spiritual for this lower system, and instantly recurred to
the world of glory; when the creator angels proposed
among themselves to form man upon the type thus
revealed, 2faciamus kominem ad imaginera et similitiidinem3 ;
they then 4 formed man's body of matter, but it 6 lay in an
abject state, until moral life and intelligence were kindled
within by the illapse of heavenly light.

1 This separation was termed by
Basilides, <pv\oKpli>riais, and Christ came
to give it full efficacy. Ph. vn. 2 J.
Tebtullian says that this spark, post
deeessum vita; ad matricem relatura sit,
Tert. de Anima, 73, where matricem
evidently means els rà ó/j.ó<pv\a: send
¿f i2v ¿yévero, in Hippolytus, refers
to the soul and spiritual principle,
but not to the body. So Pseudo-Ter-
tdll. Sane scintillant, sali am esse,
caiera hominis perire . . . resurrectionem
carnis nullo modo futuram esse. Adv.
Her. 2.
a Observing like Simon and Me-
nander the Rabbinico-Philonic distinc
tion of Man, formed кат' ííkóko, and
Man, formed ков' ipoluaiv. Philo
even, considered, as Plato in the Ti-
maus, that the Supreme Creator called
the divine principle of man into being,
but that man's lower and animal nature
was the work of inferior intelligences ;
for so he explains the words "Let us
make man." Л|аХс7ета( p.h oîv ¿ tûv
оХыс TraTTjp raïs êavrov dwdfieaw, aïs rà
ertyrbv r¡¡íOiv rrjs r'vxys fiépos (Saxe 5ia-
TrKÁTTeiv, fjup.ovfj.éi'aiî tt)v avrov rèyy-qv,
■qviKa rà \oyiKOv ¿V T)fûv èpj>p<pow diKaiûv
ùirb p.èv iryefióvos тЬ T¡yep.ovevov è» 'pvxVi
то 8è vtt^koov wpàs ùttjkôuv 5rjp.Lovp-
7«cr0ai. De Prof. 13; Mund. Op.
24-
3 Sas Wort, unserm Bilde, in der
Genesis, passte freilich nicht in seiner
Erklärung. Neander, Gen. Entw. p.
»71. Cf. Matter, Д. Cr. 1. p. 183,
as Epiphamus abo remarked, Harr.
4 Влив notices the agreement of
the Manichsean account; that in this
imitation of the revealed type, Stimmt
Saturnin mit der Manichäern überein.
Chr. Gnos. 20g. But he adds, that
whereas the Satiirninian angels were
good, the Manichœan were wholly evil.
Cf. also Beausobhe, vi. ix.
0 p. 197. Compare the Ophite no
tion, 232, n. 4, Tebtullian, de An.
23, and Pseudo-Tertull. Libell. 2.
 xc SATUBNINUS.

Docetie. His view that 1 marriage and the procreation of chil-

g. ios. dren were simply Satanic, involved a belief in the evil
^piph. œr. na^ure Gf maj¿er . an(j ¿he conflicting elements of good

and evil caused so marked a discord in the human race,

that, by a forestalment of the Manichsean theory, it was
divided into the good, in whom the seed of heavenly light
was indefectible ; and the evil, or the slaves of gross
material propensities. This distinction moreover was ab
original, sa good and a bad progenitor of the race of
man having been created; with which Theodoret so far
agrees as to say that the difference existed ev (pvaei.
Consistently with this view 3the prophets were inspired
.partly by the good, partly by the evil principle ; though
the God of the Jews was in direct antagonism with this
latter. 4 And as a sort of corollary, the heresiarch en
joined abstinence from animal food, as contributing to the
debasement of the human race ; though, as Neander sug
gests, it is not improbable that the priestly caste alone
held themselves bound by these strict observances. Christ,
it was said, came as a minister of light to release mankind
from the dominion of evil daemons; and at the same time
to break the power of the God of the Jews, and to set his
subject people free from their vassalage. But he came in
a spectral not a real body; and very possibly Irenseus may
have ascribed the same notion to Basilides in error, know
ing the community of origin that gave a first starting
point to both heretics.
Basilides a Syrian, as Epiphanius says, according to

1 Tatian, also a Syrian, adopted vi. 15, 16. Possibly a chronological

the same notion of matrimony. .separation of the prophets was made;
a Ыо yàp veirXdo-eai &ж' àpxvs the captivity being the cardinal point.
Bpdiirovi фааки, ha áyaObv nal ha фаО- 4 Irenaus refers to Saturninus,
Хор. JSpiph. H. хин. 2. the first origin of the Encratité or
8 Simon, although a Samaritan, not Conlinentee, p. 219. These ascetic
unfrequently cited the prophet Isaiah. notions formed the main point of con-
He also received and theosophised the tact between Mabcion and the Gnostic
five books of Moses, p. Ixvi. See Ph. sects.
 BASILIDES. xci

Hippolytus professed to have received his doctrine from 1 S. Of Syrian

Matthias, which would refer him to the latter half of the 0Г'6Ш-
first century; but he may have meant by "traditional com
munication or by vision. S. Jerome says that he lived in
the time of 'Hadrian; * though in another place he too
carries him back to the days of the Apostles. Clement of
Alexandria adopts the later date, and adds that he lived
to the reign of 'Antoninus Pius. This • chronology is
alone admissible ; and mention of Basilides in an interpo
lated portion of the Epistle of S. Ignatius to the Trallians, н^лииры.
must still convict the passage in which it stands of spuri-
ousness. It may be added, that Eusebius and 'Theodoret н. в. it. 7.
both place this heresiarch in the reign of Hadrian ; and
the former says that he was answered by a Catholic writer
named Agrippa Castor.
Hippolytus has added in a considerable degree to our
means of defining his opinions. The account of Irenœus

1 Speaking of Basilides and bis son tum.)

Isidore, he says that they professed
flpvK¿vai Мат&'ау aùroU \óyov$ áiroKpú-
tpovs ovs rr¡Kouff£ irapà той XwTTjpos кат*
ISíav diSaxfalí. Ph. vu. ю. Miller
altere the reading to Жатвашу, but
Clemens Al. Strom, vu. 17, shews that
МатМш> must have been written ; also
it may bo noted that at the end of the
same section the MS. has itarßlov,
where again Miller substitutes Мат-
Oaíov. Clemens further says that Basi
lides claimed to have had as his master
one Glaucias, rhv tov Hirpov ipii-rp/ti.
Ib.
* Having drawn largely, perhaps,
upon the irapaSóffcis of S. Matthias,
an apocryphal production cited by Cl.
Al. Kal Maretas iv rats rapaSóaeai
rapaivwv, вабрааог rà xapbvra, ßaOpbv
toûtov грштоу rr¡s ivineira yvúceut inro-
ri0¿fievos. Str. П. 9.
' Moratus est autem Basilides, a
quo Gnostici, in Alexandria, tcmpori-
bus Hadriani. de Ser. E. (al. male,
* Speaking of heresies that existed
in the Apostolical times, he Bays, Tunc
Simon Mague, et Menander discipulua
ejus, Dei ее asseruere virlvtet. Tunc Ba
silides summum Deum Abraxas cum
trecentis sexaginta quinqué editionibue
commentatus est. Tunc Nicolaus qui
«nus de Septem Diaconis fuit. ko.
Vial. adv. Lucifer. 8. JoH. Damasc.
Paroli. I. il, relates of Basilides and
S. John, the occurrence at the baths,
that Irenaus has connected with the
names of Poltcarp and Marcion.
8 »cal ftéxP1 7е ТЧ1 'Ayrwiyov той
Tpeaßmt'pov SUreiya? i¡\iKÍas, каватгер
о ВавчХеЙ7)5. Strom. VII. 17.
• Compare Firmilian, Sed et Va-
lentini et Basilidis tempus manifestum
est, quod et ipsi post Apostólos, et post
Umgarn atatem, adversas Ecclesiam . . .
rebellaverint. Ep. ad Cypr. 4.
7 &цфы Sè (Basilid. sc. et Saturnin.)
ètrl 'ASpiayoß tov KaUrapos iyévorro.
Hœr. Fab. I. 2.
xcü BASILIDES.

and of 1 Eusebius, that he inherited them from the succes

sor of Simon, caused Neander to refer them to the Juda-
ising Gnostics, and Matter and Beausobre to trace those
opinions back to the Persian theosophy; but Hippolytus
identifies them clearly with Greek philosophy, and more
especially with the Peripatetic doctrines. He owed much
also to later Platonic theories, and altogether he occupied
the same position with relation to philosophic thought, that
the Ophite exhibited with respect to pagan mysticism ;
and professing to recur to ancient speculation, he brought
under one peculiar theory whatever features it suited
him to incorporate from all. The coincident revival at
Alexandria of the Pythagorean philosophy, suggested to
him, in all probability, the imposition of a 2 five years'
silence, and of a graduated initiation into the mysteries of
his system ; the endless genealogies of his angels must
have taxed severely the memory of these classes.
Hippolytus commences then by reviewing certain peculi
arities of the Peripatetic doctrine ; and the Basilidian
First Cause то ¿o) ov, agrees, as he seemed to think, with
the assertion of Aristotle, that ovala imports 3 material and
bodily substance ; an idea wholly inapplicable to the Deity.
But there was a deeper meaning in the Basilidian defini
tion. For as it is not impossible for man's finite intellect
to express 4 negatively what the Deity is not, but wholly im-
1 If. E. IV. 7, followed also by 4 Compare the negative terms ap
Theodor. H. Fab. i. г. plied to the Deity in heathen systems,
2 HvdayopiKiSs те toîs Trpo<rwvmi> as itkótos, p. xxiii. 3, (tk&tos áyviaoTov,
аОтф ттеутаетт) atuirV 1гараке\сиео~ва1. xxi. 2, ayvoMTTos Geis, Acts xvii. 23;
Eus. H. E. IV. 7. Lobeck, Agi. i. 38. the viyij also of Simon Magus was
3 oúffíai S¿ pd\urr' eîvat SÓKovai та adopted in one shape or other by the
о~&аата. De An. II. i. \éyw 5' ovalas other Gnostic sects; although perhaps
/ièv rd те àirXâ азиата, oîov nûp nal this latter term may have had an
ут\у, Kai Sea <rú<TTOixa toútois, ка1 боа oriental origin, and express the Deity
¿k TOVTwv. De Cedo, III. i. Henee before the creative Word had been put
Hippolytus says, oi> pjbvov Ы i¡ ovala forth. Similarly it was said of the
KaXeîrai тЬ yévos, cíSos, ÜTOfwv, à\\à Heaven of Heavens, irâvTa yàp t\v
ка1 v\r¡ Kai tifos, ка1 <rrépr¡ffis. Ph. <pv\aaobp.eva Ьтокрофу otiairjj. Ph. VII,
Vil. 19. 25. .
 BASILIDES. xciü

possible for it to declare in an absolute sense what it is ; Negative

and as the term existence conveys a certain idea to the ^î™^0*
mind, arising from our own individual experience, 1 it was
rejected аз inapplicable to a Being that is wholly 2 Incom
prehensible ; and for this reason, relatively to all human
modes of thought, the Deity was said by Basilides to be
3OVK Off 06OÎ.
4 If this was the meaning of the heresiarch, it explains
the terms used by him in referring to the diarchic prin
ciple, where it is said that light and darkness, having
a definite and separate being, 5аф' avrwu r¡v, ovk ovra èè
èXêyovTo. He seems too to have held something of the same
notion; for Epiphanius says that the 6 germ of his heresy

1 The expression of Basilides re IRENAUS, it does not once appear to

minds us of a similar statement of
Philo. He however states that то ôv
imports the Deity absolutely, o¿x' ™c
vpbt tí" but 6cos only relatively, as re
gards things created, wcravel wp6s n,
De Mut. Nom. 583, ed. Mang. There
fore the term беоЧ would be inapplicable
to the Deity antecedently to the work
of Creation.
1 Clement of Alex. Sir. v. 1 1, fin.
vers, says of Moses, rbv (va, ws ovk (ti
Tip BatriXfíój Sókci, катт)ууе\е вебу, and
proceeds, où Trepi\ap.ßdvet TÓirip -à àirepl-
Xijjttov. But for töv (va, f. leg. ri»
Svra, upon which term the preceding
context turns.
* HlPPOLYTUS identifies this term
with the Aristotelian refinement upon
the notion of the Deity, that it is vb-nai.%
. . . К07)£Г«05, bxep (art it avi du ao IV OVK
6v. Ph. VII. 19; again, ovk wv 6cós, 6v
'ApiGTortK-qs ка\еТ vótjoiv vo^aetaî, ovtol
Si ovk бута. ib. 11. If Aristotle's
derivation of alùv from del i3r, be cor
rect, we may see the extreme impro
bability that Basilides should have
made use of this favourite term of the
Valentinian. And, in fact, judging
from the statements of Hippolytus and
have been used by him. Beaüsobre
however ascribes to him the use of the
term, II. 6, and Massuet, Diss. 61.
* Compare the striking observations
of Clem. Al. suggested by the words of
Plato in Tim. rbv yap raripa . . . ebpetv
те (pyov к. т. X., where he arrives at the
following conclusion, KaXovvres ijtoi b>,
i¡ TàyaOôv, t¡ vow, t¡ aùrb тЬ ôv, if
varépa, r¡ Oeàv, fj Snuiovpybv, t¡ Kiptov,
oùx W5 6vop.a aùrov Tpo<pep6p.evoL Xéyo-
p.ev, ixb Si àvoplas ivópaai koXoîs тгров-
XpápeBa, к. т. X. ; for as he afterwards
adds, TTov toIvvv b virb Svop-a тгСтгтес,
yevvrrrbv èoTiv, idv те ßoöXovTat, êdv те
yttij. Str. ГУ. Ii, 13. Cf. the definitions
of Simon Magus, p. lxvii. dXX' ovSi
тат^р ёкХ^вп, and Maimón. 108, n. i.
0 Quidam {barbari) dixerunt, initia
omnium duo esse, quibus bona el mala
associaverunt, ipsa dicentes esse ingénita,
id est, in principiis lucem fuisse ас
tenebras, сиге ex semet ipsis erant, non
quœ esse dicebantur. Basilid. ap. Act.
Archel. c. 55.
6 (axe Sé r¡ àpxn airijs Trji какф
тгрофалгеы! ттр> aMav drb roü Çnreîv ка1
\(yea>, irbOev тЬ какЬу; EpiPH. Hœr.
XXIV. 6.
 xciv BASILIDES.

a is to be traced to the usual endeavour of accounting for

the origin of evil; and the Acta Disp. Ârchelai et Ma-
netis clearly state that Basilides symbolised with the "diar-
chic 2Scythianus. The positive statements of antiquity
upon this point cannot be superseded by the negative tes
timony of Hippolytus, who advances nothing with respect
to the Basilidian origination of evil; he merely states that
the heresiarch 3carefully avoided all expressions that could
charge the Creator with the origin of 4 evil. Hence cer
tainly it might be argued, that if Basilides had believed in
the eternal antagonism of a good and a bad principle,
there would have been no such necessity for asserting
pointedly, that which must have stood forth as a funda
mental principle in his Creed. Still no inconsistency is
involved, and modern writers, without doubt, have rightly
classed him among those who adopted the Persian theory
of two aboriginal principles, Good and Evil. Thus 8Matter
and Beausobre have identified that which Basilides said
of the diarchic principle, with the heretic's own views.

1 Fuit prœdicator apud Persas 3 irávr èpù yàp /xâWov, r¡ кшЛч тЬ

etiam Basilides quidam antiquior, non
longe post nostrorum Apostolorum tém
pora qui... dualitatem islam voluit affir-
mare quce etiam apud Scythianum erat.
. . . Basilides ait, Desine ab inani et
curiosa varietate, requiramus autem ma-
gis, quœ de bonis et malis etiam barbari
inquisiverunt, et in qwas opiniones de his
omnibus pervenerunt; quidam enim Ho
rum dixerunt, (&c, aa in n. 5, p. xciii.)
Коитн, Rel. Sacr. v. 196. It should be
observed that this Basilides is said to
have migrated to Babylon from Egypt,
ib. 188.
* Hie ergo Scythianus (Manichiei
prsecursor) dualitatem islam introducit
contrariam sibi, quod ipse a Pythagora
suscepit, sicut et alii omnes hujus dog-
matis sectatores qui omnes dualitatem de-
fendunt, declinantes Scriplurœ viam
directum. Ib. p. 186.
irpovoùv ipw. Basilio. Еосед. ар. Cl.
Al. Str. IV. iî.
4 The procosmic confusion of matter,
and without God, described in the Ti-
mœus, is to be traced in the original
confusion of the soul in the Basilidian
theory; and so far as the soul partook
of the material principle, its tendency
was to evil, which was an appendage, in
Basilidian phrase, upon the more divine
principle. 0¡ Sé á/i^l rhv ЪавСКе1Ьгр>
тгроаарт-^рлта rà тг&д-п Ka\tiv dúdaoiv
irveipATa riva таита кат' oiaíav v-jráp-
trpmnpr-niiha rj \oyUv 'f'vxS
Karà riva rapaxbv nal cróyxv&w ápxtK'rjv.
Cl. Al. Strom, п. 20. The result of
this aiyxwu was a considerable impor
tation of the soul of the brute into the
soul of man.
5 Matter, H. Or. du On. n. p. 41 ;
Beausobbk, Ilist. de Manich. 11. p. 11.
 BASILIDES. XCV
1 Neander was of the same opinion, though not always so His theory
positively. Baur also follows the same lead; and there is ofcreatlon-
no reason why 2 doubt should be thrown upon these mo
dern deductions from ancient statements. Only it should
be borne in mind that all these heresies affected to revert
to opinions and theories that were anterior to all contem
porary systems of philosophy; and, as we have seen, the
old Persian theory, like the Pythagorean, was Monadic,
but, like that system, exhibited a secondary development
of contending principles; Basilides therefore may 3very
consistently have asserted his belief in one Supreme Prin
ciple, by whatever negative name he might call it, and
yet have symbolised with the general teaching of the
East as regards a co-ordinate antagonism of Good and
Evil. The latter, like the èv9û/j.r]a-iç of the Valentinian
Pleroma, may have had its rise in this theory so soon as p. xv.
the evolution of divine attribute gave rise to the notion of
relation.
The world when it was created was ¿£ ovk ovtwv, and in
this term we need scarcely recognise the Platonic distinction
of the nonentity of shifting variable matter, as compared
with the eternal invariable Being of the Deity ; because
Plato extended the same definition to every product of
matter ; whereas the heretic nowhere describes the out
ward world as ovk не. But the Deity created the universe h¡pP. рь.
from things nonexistent ; sovtu>î ovk wv всоу ё-по'щое Koofiov, TU. 21.
OVK WV ¿£ OVK OVTWV.
1 Er trägt die Lehre der Barbaren degenerating tendency of emanations,
Perser) vor, und machte dies höchst that had become indefinitely remote
wahrscheinlich zu der seinigen. NeaK- from the First Principle.
DEB, Gen. Entw. 32. Seine Lehre mit a See JaCOBi's excellent treatise,
dem Persischen Dualismus in eine Ver- Basilidis Philosophi Gnostici Sentent, p.
bindung gesetzt, die an der Verwand- 15. Berlin, 185».
Schaft mit diesem nicht zweifeln läset. 3 ifr фпаи>, Иге íjv oùSèv, àW ovSi
Ил ut, Chr. Gnos. 1 10. GlESELEB, Theo- тЬ oiSiv r¡v ti тшу trrw, àWa </>i\ûs
log. Stud. ti. Kritii. 396, imagines that, xal ayvxono^Twt Slxa trirrot аоф1вцатог
in the Basilidian theory, matter, and ijr SXus ovSi (v. Hipp. Ph. VU, 20. As
therefore evil, was evolved through the regards the Deity, the heretic explains
 xcvi BASILIDES.

Hie theory In another point of view the definition that the world
of creation. ^ ¿mtv, was in direct antagonism with the Pla

tonic theory of eternally pre-existent ideas, and chaotic

matter: but it harmonised with the Aristotelian reasoning,
whereby all substance having been divided into 1genus,
species, and the individual, the атоцо$ or individual had
precedence, and was termed ij irpwrri oîiala, and t) viroaraTij
ovala, because neither genus nor species 2 could subsist
independently of the individual; these therefore were
secondary substances or 3$evTepat ovaiai. Thus primary
substance indicated some actual subsisting thing; secondary
substance a mere quality, which cannot exist apart from
that which it qualifies. Hence before the creation of in
dividual substance, so far as the world of matter was con
cerned, * oXws oùSév. But the Deity is not to be defined,
and is incomprehensible, and it was in this negative point
of view, and not at all in the language of atheism, that
Basilides set forth his idea of creation; ovk wv 6eo's . . .
108,2. ai/oj/rtusj ávaiaQr¡TU>s, aßovXws, атгрошретш^, àiradtbs, àveiri-
Quixr¡Tws, Koanov q6¿\r¡ae iroitjaai. But he instantly checks
this positive assertion, and gives it a symbolical meaning;
To n9é\i)o~e Xéya) atraerlas yápiv, a9ekr¡Tw<s, ка\ avor¡Tw<¡
nal ávaio-6r¡Tw<5, that is, as compared with human will, and

his own meaning ; for, after saying that
the Ineffable had no existence, he shews
that he so speaks, because no rela
tive term can exist without that with
which it stands in relation, ral yap тЬ
ovk dp'jnjrov, ovk äßp-iyrov bvo/idferat,
¿XXa &m, ф-rjalv, virepávw Trávros bvbp.a-
Tos óro/iafofiimv. Ibid.
1 As Hippolttüs has represented
the Aristotelian distinction, ie¿p.e6a тЬ
yévos elvai fâovy rbv Sè dvdpwirov ethos
Twv iroXXwi' Çtpwv уду Ktxupurftévor,
avyKexyp.évov bè ¿>/¿ws ¿tí, ка1 р.г}жш р.е-
p.optj>o)p.èvov eh eîbos ovalas Ьтгоататф.
Ph. vn. i8.
8 oí vpCnai ovulai, bia тЬ roh áX-
\ois dwaaiv viroKeîaBai . . . кирнЬтата oît-
aíai \éyovTai...fiT] oùawv obv tùv tt/>(¿-
Tiav oùaliov, àbùvarov tG>v £\\iav ti elvai.
Categ. 5. Compare Hipp. Ph. vil. 18.
3 beúrepai bè oùalai Xèyovrat év 6ts
eïbeaiv al irpwTus ovalai Xeybpievai virâp-
Xouat' ravrá те ка1 та tCiv elbCiv тойтыу
yèvT)' ólov, 6 Tis âvdpiùiros èv elbei p.èv
íiirápxei Tip àv6pwirlv(p' yévos bè той etbovs
èarl TÓ föov' be&repai obv durât Xéyovrai
ovalai, olov 6 те dvdpwiros ка1 тЬ föov.
Ibid.
4 тгрштт) dpa Kai KvpitaráTri, ка1 p.á-
Xtcrra \eyop.évT¡ ovala ёк tovtwv viràpxei,
¿1; ovk bvTwv ката Tbv 'KpiaTOTèX-nv iaTlv.
Hipp. Ph. vn. 18. . ..
 BASILIDES. xcvií

intellect, and sense. The Deity therefore, that so far The world
• & seed
transcends every finite conception, willed, so to speak, the heap,
creation of the world; the world, not 1in extenso, but the
seed of the world, hence called iravcnreppia. An idea again
that was derived from Aristotle, whose species were deduced
from 2the generic mass; and Hippolytus is very express in
saying, 3that as regards the creation of the world out of
nothing, Basilides was perfectly orthodox, though in the'
same degree he departed from the first principles of
philosophy.
Further, the universe according to Aristotle, who fol
lowed the teaching of his master 4 Plato, was divided into
three systems: the sublunary world, in a state of consider
able disorder; the superlunary, but subcelestial world, in
which every thing was in consummate order and discipline,
reaching to the true heaven; the third system was this
èwi(paveia rod ovpavov, which was supramundane5 (virep-
коащоч), and was also styled in the 6 Peripatetic termino
logy, 7ге'/х7гт>7 ovaía, or the fifth element, out of which the
1 où rbv ката vhdros Kai bmlptvw v\rjs vTbdeais, Iva коаион Qebs ipydar¡rai,
yeyevr¡pivoi>. . . dXXà Kai avippa KÓ<rp.ov. KaBiirep b арах'Ф та рпрбрата, 6Vip-ós
ib. il. The world destined to its own äv6pwvos хаХкбк, if £i)Xok, if ti tùv tîjs
development, as the teeth of the new vXrjs iiepüv ipyaÇbpevos \apßdvei ;) ¿XXa,
born babe; the substance and intellect Etiré itoi еуЬето. к. т. X. Hipp. Ph.
of man from the child, &c. 22. C'i.km. VII. 22.
says that, with Philo, he called the uni 4 i. e. if the Platonic Epistles be re
verse the only begotten, p.ovoyevi¡ те кб- tained as genuine ; in Ep. p. 312 S. the
арду, ws фцам о BcwiXeiSrçî. Str. V. IX. well-known passage occurs, irepl ток
* тЬ Si yevos íjtIv oíovel awpbs та {к irdvTwv ßaffiKia irdvr* ёат1 Kai ¿Kelvov
TroW-r Kai biatpópiav KaTapepiypAvos tveKa Trdvra' каХ ёкеТро afriov атгdvTiav
ŒTrepfidTwV àtp1 ob yévovs, olovel tlvos Twv KaXwv' bevrepov 5¿ тгер! та bevrepa,
ffüjpov, wdvra та tùv yeyovbrwv etbrj 5tt£- ка1 Tplrov irepl та трЬа. These words,
Kewrai. Hipp. Ph. VII. 15. Again, though never read by Aristotle, may
tovtó icTt тЬ airéppa, Ь ¿xfl & ¿avrQ have supplied Basilides with an ima
írdaov ttt)v Tavffirepplav, 6 (prjaif 'AptffTO- gined authority.
t{\t¡s yévos thai, els áireipovs тери/ó- 5 A term adopted also in the rovs
fievov Idéas, к.т.Х. Ib. 22. inrepKáapxos of Plotinds, Enn. ill. v. 2;
3 irel Sé t¡v dropov еЫеЪ irpoßo'Kfy v. i. 6, and cf. Pbocl. in Tim. p. 267.
Twa Tov р.т) 6vtos Qeov yeyovévai tí oùk 6 aroixeiov oiaav ÍTepov ты» rerrdpur,
6v, (ipeúyei yàp ttovv Kai SéboiKe ras ката dK^iparbv те кal Beiov. ARIST, de Mundo,
Trpoßokiiv Twv yeyováriiív ovalas o ВаочХ«- ii. 6. cf. de Cal. 1. 2. 3. But the notion
5t¡s' iroías yap Tpoßo\rjs Afiela, ij то/as was borrowed from Pythagoras.
VOL. I. 9
 xcviii BASILIDES.

Light the heavenly bodies were formed. Similarly Basilides imagined

created a triple distinction in the constitution of the universe.
substance. There was the lower world, of gross material principles;
the upper world or итгеркоа-цш, corresponding with the
irépTTTt] ovala of Aristotle; and intermediately was the
aicpwpeiov, or ¡xeQópiov тгиед/иа, the spirit moving between
the confines of both.
The first material principle in the Basilidian, as in the
Mosaic theory, was light; but then, as in the Persian Cos
mogony, it was the seed from whence every other material
element was evolved; it was, as Ormuzd, the word of
Light and Life 1 ; and the addition of a text from S. John
completes the amalgam of notions borrowed from Greek
philosophy and Zoroaster on the one hand, and from
Moses and the Gospel on the other; for this material
principle was the light that lighteth every man that
cometh into the world. We shall have occasion to observe
in the sequel a further application of this Zoroastrian
principle.
So far the system we have been tracing was not more
remote from divine truth than many of the allegorical
notions of Philo; but from this point a wilder note is
sounded, and dogmata are advanced that the 2heresiarch
himself appears to have referred to no higher inspiration
than his own vain imagination. The power of 3 Son-hood (if
1 Véyove, ijyqalv, ¿f oik 6vtw rb atrip- lidian system, according to Ieen^eus,
ца toS KÓtrpov, à \6yos ó \ex0els, Тещ- p. 199, was Nous, in most of these
в^гы <pâs' ка1 toûtô, <pnaw, ftrTi то Gnostic systems a synonym for vlós.
\eyóp.evov èv rois í¡¿ayye\lois' "Не то The ideas of Filiety, therefore, and In-
<f>ws то iXriBtvov, S фыт1£а irdvra âvBpw- tellect coinciding, we may deduce from
тог èpxbjj.evov els tov кЬарш. Aap-ßdvei the system now under consideration
Tas apxàs йтго tov o"ïïkpfxaTOS èKelvov Kaï another anticipation of the new Pla-
</>wTÍfeTai. T0Û70 io-Ti tó o-rép/ia, S £xei tonic theory. It is not at all improba-
Ь èavTif irâaav tt¡v vavaireppiav к.т.\. ble that Basilides, as an Alexandrian
Hipp. Ph. vn. 22. teacher, supplied to Alcinous his notion
3 tri bu \¿yo), фщаЪ, perà таЪта ye- of a mundane intellect, coexistent with a
yovévai, /it) Агф}т« irbOev. Ib. mundane soul, i¡ h> faxfi vbr¡aís, but in
3 It should be borne in mind that the subordination to the Supreme Intellect ;
first efflux from the Deity in the Basi- (Alcin. in Platon, doctr. § 10, and cf.
 BASILIDES. XC1X

the word may be allowed as expressing in universals, that Three

which Son-ship implies in particulars) was inherent, as he vl6rvTes
said, in the seed, which was e'£ ovk ovtwv, manifesting the
remote origin of the main weapon of offence of Arianism;
and singularly enough, in declaring that this Son-hood was
¿noovaios ты ovk ovti Qetp, he indicated possibly the earliest
use of the orthodox watchword in repelling the Arian
attack. But the idea of the viÔTtjç, like that of the universe,
was subject to a triple division; first there was a kindling
up from below, and the more subtle (Хетгто/тереч) Son-hood at
once returned from the lower world тгро? tov ovk ovra.
The grosser (тгаууцереатёра) being unable to follow, /xißrj-
TiKr¡ tjç overo took to itself, as 4n the Platonic allegory,
the 2 wing of the Holy Spirit, and both ascended to the
more subtle antecedent vioTrjs. But the Spirit was snot
consubstantial as the Son-hood, and therefore could not
subsist in the presence *тод ovk ovto<s. Hence it remained
in the intermediate confines, ov jueOopiov, yet not wholly
deserted of Son-hood; but as the vase emptied of its

Macbob. Somn. Scip. I. 14) which
Plotinus afterwards adopted, and set
forth as yovs ¿укбо-pios and ipuxb £укЬ-
Bauns. Here at least we trace exactly
the same idea in the Demiurgic or mun
dane soul of Basilides, and his more
subtle and excellent Son or Intellect.
1 itrrepwuev obv avrty i] vlórvs ^
waxv/iepeoTépa, тоюитф rivi ттерф,
¿■¡rolip ¡)ióáaKa\o$ 6 H\d.Tün> 'ApiOToréXovs
h тф Фай/.;;.' (Mill. ФаЧкт) tí¡v ^vxb"
Trepdi, Kai ка\еТ тб toiovto BaoiKelSTjs
où irrepov, à\\a Hvevaa dyiov, Ь eùep-
ycTÛ ij vUrijt èvSvcanti/n ка1 eùepyeret-
то(. Ph. vu. 12, p. 233.
s In this we have a clue to the mean
ing of Basilides in calling the Holy
Spirit the Minister, e.g. r¡v ol p.b> то
Syiov ïlv(îip.i фао-iv, ol Sè áiró Ba<ri\elSov
tov úíáxovov. Exzerpt, ex Theodot. 16.
Compare also тоО SiaKovovuévov Jlveùfia-
rot. Cl. Al. Str. 11. 8.
8 ?хи" aùrà р.ет' airíjs oùk t¡S¿-
VO.TO Tjv yàp oùx bp.ooùo'icv, observe here
the precursor of Macedonius and the
Semi-Arian party. Ph. vn. 22, p. 134.
4 KaréXnrev ovv aùrô irXnelov víóttjtos
ixelvov roxi p-anapiov каХ voveijyai p.i¡ Su-
vaaivov unbè xapaKTi¡pi<reijvai тай Xoyi?
XWpiov, où Ts-avráiraaai (pnp.ov oùSè átrr¡\-
Xayuévov rrjs vlirrrros, a\\a yap iSoirep
eis âyyos iußkTi№b> ¡íipov eùwSiararov, el
Kol &Ti p.á\tora èTTiueXws èKKtvwdeln,
Suas Tis (ri /tiret tov uipov Kal
ката\е1жета1, k&v Ц Kexwpiap.êvov той
àyyetov, ка1 flùpov do-fity то dyyeiw txet
K&v {cod. el каГ) /ít¡ uùpov, ovtws то Iívev-
ца тЬ âywv p.e/íévr¡Ke tt¡s vlórrrros daoipov
Kai awr(Khayp.ivov, (%ei Sè iv éavrip pXipov
irapairXvoííijs rty Sùvafiw bopAjv к. т. X.
vu. 22. тЬ Se fieraÇù tov KÓcpiov ка1 twv
итгеркоорЛыу рлвЬрюу irvevfia tovto, Svep
iffrl xal äyiov, ка1 tt¡s víárrrros ?x" u¿-
vovo-ai> iv èavrif tí¡v baiii\v. Ib.
9*
 с BASILIDES.

Spirit of unguent still retains a perfume, so the Holy Spirit, though

Psymbo8m separate from the son-hood, still possessed it potentially,
H^j neither had it wholly passed over. This heavenward
direction of the son-hood, appears to have been regarded as
the type of man's natural 'yearning for a better state of
existence; there being no opposite tendency in heavenly
things to degenerate by a descent from the regions of
light. The third and material son-hood, as needing purifica
tion, 2 continued in the world of matter, both conferring and
receiving benefit.
The world having been willed to exist by the "Inscruta
ble, though undeveloped and a mere embryonic 4 seed-heap,
the vital principle 5 throbbed through the mass as a power
that could not again be extinguished; its influence filled
the Ogdoad,OT all 'beneath the firmament, and was possessed
with the notion, that itself was 7 the supreme and only
Divine principle; whereby either the Pantheistic philo
sophy of the old world, or involuntary vital action was
allegorised; the notion, as of some significance, entered into
every successive system of gnostic teaching. In accord
ance with the predetermined counsels of the Inscrutable,
this apytiiv engendered of the subject substance, a 8son
greatly superior and wiser than himself, which was 9 to the
1 (Tireideiydp,<j>ri<ri,irdi>TaKdTaiecvdvb>, 'i.e. down to the sphere of the
dirá tûv xupbw M та кpehrova. OiSèv moon; rà aWipia &ти>а pexP1 aeKfyns
Sè ovtus àvbtrr&v èffn tùv toîs крйттоаи/, iaT'lv- iKeWev yàp djjp aWépios SiaKphe-
ba p.i¡ катШу Kdru. PA.Vil. 22, p. 235. ral. Ib. 24. Again, tCiv Skwv ¿ fityas
3 pepérriKe тф p.cyd\<p rijs Travairtppias &pxw> V àySods. 25.
<тырф (iepyerowa Ы túepyerovp.évr¡. Ib. 7 то ffrcpéapa tíXos cîrai votivas,
3 This term is the nearest that nal pijSè etvai /хета таСта SXuis p.T)8èv
suggests itself to ó oùk wv 6eôs. iirivbritras . . . iryvóei yàp Sri íotIv aÙTOV
* éy(vf¡$r¡ iiri tov Koo-fUKoiï o-iripua- <гофЛтера Kai SvvaTtlrrepa ка1 крс1тты.
tos Kai tí¡s vavaireppias tov <ruipov ó NotiiVas oiV avros elvai Kvpios ка1 Ьеатго-
fiéyas dpxoiv, г) кефаХу tov кЬо-pov, Kd\- ttjs rai аофоъ dpxíTÍKTav, rpérrerai eis
Xos ti Kal p.éye$os Kai Svva/us \veijvai iirj Tt)v кав' (каата ktío-iv tov k¿<t/j.ov. Ib.
bwap.évi). Ib. 8 iyévvr)o-tv ёк тй» {пгокещЬыу vüp
0 Шо-фу^е, a term pregnant with iavrov iroXù крйттоуа Kal <гоф0теро1>. Ib.
meaning, for which however the Cher. * ùs ofo t¡ ivrtXexda Sioueî то о-шр.а,
Bunsen would substitute S^vye. Clir. ovtus i vlàs Sioikcî tov dpp-fiTuv аррутб-
and Manh. v. p. 61. терор Qeóv. Ph. та. 24. p. 237.
 BASILIDES. ci

sire, as the Entelechia or vis vitce of the Aristotelian theory in the

was to the substantive being of the soul, or animal prin- lgnc^nce
ciple; supplying, as Hippolytus imagined, a fresh indica- Demiurse-
tion, that the Basilidian néyas âp%wv was the mundane soul
of Greek philosophy. As the First Cause of all was ó
owe wv 06os, so this subordinate ap-^œv was àppr\rwv ápprjró- ры\. p. m
repos Geos, though his ô-yiïoàs was simply apptjros. The
sethereal region having been reduced into order by him,
and the '365 heavens, termed Abraxas, created, another
apywv emanated from the subjective matter, and he
obtained the subordinate name of apprjros. His sublunary
habitat was the Hebdomad, and was pr¡ró%\
Both of these subordinate entities were inferior in
dignity and power to the lower son-hood, still inherent in
the world of matter. The Demiurge, for such was the
title and function of the lower principle that inhabited
the Hebdomad, also engendered a son of the quickened
mass of matter, who, as in the preceding instance, *was
of greater excellence than the sire. But although the
Demiurge reduced matter into order, it was according
to the preconceived plan of the 3 Inscrutable. Here again
a philosophical bearing for the myth of heresy may be
discerned; the pantheist allowed that a soul of life per
vaded the entire creation, but failed to see the agency of
a higher influence, from whence proceeds that which we
now call the 4 course of nature. And so in every gnostic
theory the Demiurge worked out the plans of the Supreme,
but it was in a spirit of dense ignorance.
1 An Egyptian notion, representing toîî M tov vptlrrov XeXey/iéVow. Ib.
the solar year and the daily variation of 237.
the Sun's position with reference to the 3 xal ytverai ката <piaw та yivófieva
zodiacal eigne. See Plût. Is. et Os. 1 2, ùs фвЛаач техвщш Wo tov та ц(Ккочта
and below, 341, 1 ; also, p. xi. n. 4. \éycc0at, 8те SikcuoÍ â Set ка1 eis 8« Xe-
Gems bearing the name Abraxas may \oyiap.ivov. Kai tovtwv tarai értorárrit
be Egyptian, and yet not Basilidian. rj фрогтигН)! $ Srifuovpyos oiSets. 'Кркы
3 rotr/aas ка1 airrós iavrip víov ík yap avroîs 6 \Ьуитцо% ètcebot i oùk iív, 6
T7J5 iravarcppXat, koï airràs èavrov фро- те ftroíei eXoyifcro. Ib.
vtpulrrtpoii Kai (тофштероу, тгаратг\г1о-1оя 4 See Bütlee'b Analogy, I, 2.
 cii BASILIDES.

The Gospel The more spiritual and the sethereal v\Ótt¡í having
—L'ght respectively returned to the Father, the first by its own

innate virtue and power, the second on the wings of the

spirit, the 'third or material viotijs was in due course to
follow. But in the mean time it had its mission to per
form upon 2 earth, in perfecting the souls of the spiritual
Bom.viii.22, son-hood. The whole creation groaneth and travaileth toge
ther in pain, and waiteth for the manifestation of the sons of
God, the 3 Gospel therefore was sent from the Heaven of
Heavens to effect this. It was sent, 4 not by local descent,
but like the vibration of light, or the radiation of heat, or

1 ко! Set rtjv vTro\eKeip.p.èvnv vlÓTnra
йтгока^фвгрхи, каХ длтокалаатавурни
&ры ¿K€t ittrèp то ficOópiov irvevfia, irpos
t)]ii vlôrnra t^v \етгтор.ерт) ка1 fUfinTiKty,
ка1 тон ovK бита. Ph. VII. 25, p. 238.
3 uíoi ÔV, tprjffiv, ètrpÀv r¡p.eís oí ITÍ/CU-
ßariKol iyßdde KaTa\e\eip.fiévoí, ib. ; they
were also called &v$pwxoi tt¡s vIótvtos,
and were фйан awi6p.evov yèvos. Cl.
Al. Str. TV. 13. <pùffçi mord ка1 ¿kKck-
toI. Ib. v. i, and as such were
strangers upon earth, xal еутеОвеу Çévnv
rty è/c\o*yV тод KÓ&fiov o Bao"iXeí57/s d-
\i}<pévai \éyei, tbs av 1/т€рк6<гщоу <pùo~€i
oOo-av. Jb. IV. 26.
s т}\ве тЬ eiayyíKíov ds тЬу кбо-fiov,
ка1 дсЦХбе 5ià irdavs àpxys Kai èÇovatas
Kai KvpiÓTijros Kai itávtos èvbuaros ôvo-
paÇopÀvov тЦ\ве 5è ourws' кат* (Cod.
MILL., BüNSEN, &c. ка1) oiiSèv катг/Хвеч
&vu9ev, oiSè i^éaTT) t¡ uattapla vl6rr¡s ¿Kel-
vov Tov àirçpivo'fyrov Kai /juucapiou oùk &vtos
Beov' àWà yàp кавЛтгер. ciii. 2 ; Ph. VII.
2J. A remarkable dislocation in the
text both of Irenaus and Hippolttus
may be observed, where mention is
made of the Cabbalistic term Abraxas.
There the Hippolytan context indicates
the transposition of a sentence in the
Irensean, as indicated below, p. 199,
n. 5. But Irenaus, recto sermone, is
recounting the Basilidian theory of 365
heavens, which can only have had a
local position in the Ogdoad of the Hip
polytan account; i. e. above the Heb
domad, or our system. Now the sen
tence in the фС\оаофо6р.еуа that speaks
of the Abraxas, is manifestly out of
place, interrupting as it does the ac
count of the evangelisation of the Heb
domad or lowest system ; for this reason
it can only find its proper place, as
I imagine, in being incorporated in a
preceding passage ; I would insert there
fore after èvopaÇoiièvov, above, KrUreis
ydp dirt кат* aùrà rà 5iaaT-qp.aTa, ка1
кат' aùroùs íireipoi Kai àpxal кal dwd-
p,eis ка1 ¿Hovcrlai, Tepl iSv ¡laKpbs tari
кат' aùroùs iráw XÓ70S Xe-yo/ievos Sià
jroXXwi'' èv$a Kai rpiaKoalovs è^Kovra
wévre ovpavois, к. т. X. as in note 5,
p. 199, when the digression would be
recovered with ц\ве 5i oStus, above.
This transposition would require that
ainoh preceding KTÍaeis in Hipp. 240
should be read as ovtus, and, at the
close of the resulting lacuna, that the
very natural interpolation, dXX' iwel,
фп<п таСв' ovras éyévero, should be
cancelled.
4 Philo says also, that the human
soul, 0das ка! etSatflovos Ф^чхф ÍKeírqs
07г0<Г7га<г/Аа 7¡v où Siatperóv* rép.verai yàp
oùSèv той $dov кат' àirdpTn<rii>, àXkà pJ>-
vov ¿KTdverai. Quod deter, pot. insid.
 BASILIDES. ciii

as an 'electric current, it passed through every successive kindling

principality and power, until it reached its lower destina- tbtheëh
tion. It was compared to the 'kindling of naphtha by a umver8e-
distant flame; and in this manner the light of the Gospel,
emanating from the Son-hood, was communicated to the
néyas apx<ov, by his Son, Christ, when he first learned to
know his true nature and position, and to have a percep
tion of the 3 fear that is the " beginning of Wisdom ; " at
the same time also the entire Ogdoad was enlightened, the
hidden mystery having been declared in heavenly places.
The Gospel was next imparted to the Hebdomad; Christ,
the son of the higher ap%wv, 'shining upon the son of
Demiurge, and kindling within him the light that had
emanated from the supreme Son-hood; and subsequently
5 upon the unformed mass of humanity, revealing the
mystery to the hitherto abortive Son-hood contained in it.
Thus the light of the Ogdoad descended upon 6 Jesus, the
son of Mary ; and since the ministering 7 Spirit of the цево-
pwv was the conducting medium, whereby the Son-hood
descended from above to the Hebdomad, and thence to
earth, this descent was said to accomplish the prophecy8,

1 Cf. the last sentence of Ph. vn.
a KaBdircp i г&фвм i IrSiK&s, ЬфвеЬ
pivov dirá irdvv xóXXou Siaarlip.aToi,
ffwÍTrret Trvp, otfrw KárüíBev á-jrb ttjs
i/iop<plas toO croipov bi^Kovaiv al Swdpxts
p.éxpts ávu T7js vlàrnros. Ib. 23g.
3 Compare Hipp. Ph. vn. 26, with
the extract from Basilides, Clem.
Al. Sir. II. 8. This extract was worthy
a place in the Appendix of Massuet,
by whom it is omitted, and therefore
also by Stieren.
* ¿тЛа/x^o' i uüs tbv p.eyd\ov ip%-
ovTos тф vlip roí ipxovTOS tt)s ißSo/idSot,
тЬ фИп 6 etxfy ctyos aírbs dvoiBev атЬ
ттр vlbrnrot. к.т.Х. Ib. гб.
* Й« Xourèv «caí tí¡v Afioptpíav кав'
rifiât фыпавтрчи, «caí тр vtórijr» т% h т%
&рлрф1а ката\е\ещр,4уп olavel ixTpiipari
йтгока\ифвт]уа1 тЬ fiu<XT^ptovt ó rats
■ярстёрач yeveaU oík 1уушр1<т8т). Ib.
6 trai (фытУву мре^афвеи тф фат1
тф \&р.фачт! eis abrbv. Ib.
7 тЬ drb тт)1 \ЛЬтпто% Sià той pcOopím
tmifmroi M tt/p bybodSa nal tí¡i> iß-
do/xáda SieXOóv p^xpl ттр Maplas. Ib.
8 Though, in common with other
Gnostics, he taught that the Divine
nature was only united with the human
at his baptism, the solemnity with
which this latter event was celebrated,
(on Jan. 10) leads straight to this in
ference; ol Sè dirt) Ba<riXei5ov Aral tov
ßairrlapATOt afrroß rfy/ T¡p.épav ioprdÇovai,
irpodtavvKTcpeóoj'Tet dvayvwactn. Cl. Str.
I. si, and see Neandeb's observations
Gen. Eni. 49.
 civ BASILIDES.

The philo- " The Holy Ghost shall come upon thee." Finally, the
eophicai worj^ wag destined to continue, until the Filial principle,
that had been left to receive and reflect benefit among
the souls of the unformed mass, having been formed and
purified by the following of Jesus, should have become
spiritualised, and 'enabled by its own effort to ascend to
the paicapia viorrji of heaven's light, from whence it derived
its own inherent virtue and strength. Then at length the
creation should be admitted to the fullest manifestation of
the sons of God.
Now, wild as this scheme may be, as compared with
Divine Truth, there is scarcely anything more wild in it
than in the statements of Plato, respecting the Nature of
the Deity, of the Universe, and of man. The Basilidian
scheme presented a résumé of the then current, as well as
of antecedent philosophical speculations ; it was also anti-
cipative ; thus, making allowance for the negative appella
tion of the Deity, то ovk wi> Oeos, as exemplifying that
which it is impossible adequately to express, the system
of Basilides presents definite analogies with the Plotinian
theory ; and his ovk wv Oeos, the spiritual Ogdoad, and the
psychic Hebdomad, were accurately reflected in the Plo
tinian Trinity of the Divine Substance, то ov, vovç, and
y¡tvyr¡- His intelligible world also, the Ogdoad, as con
trasted with the sensible system of the Hebdomad, may be re
cognised in the 'first or true world of Plotinus ; while the
latter exhibiting vital action, 3 partly rational partly involun
tary, represented the neo-Platonic lower world ; in which
also, like the Demiurge of Gnosticism, the Xóyos formed

1 каХ yivercu ХеттоцереатАтщ ¿s TIN. Bnn. Ш. ii. с. I.

bùvaudai dt aùrîjs àvabpap.çiv шатер t¡
грйтг). Псигас yàp el^e tí¡i> Súna/un
awv¡rr)pi.yp.ivi\v ipvaiKm t<¡¡ <pwri тф
\áp.favTi ávadev кАты. Ph. VII. 26.
3 T¡ TOV VOÛ ROÍ TOV 6vT0S 0lVíS K¿-
¡rfios íariv 6 á\r¡ewbs «ai irpûrros. Plo-
3 ¿arl yip rb irâv тЬЬе oix, <Иатер
ík¿¡, vois Kai \6yos, áXXa p.eréx<>v vov
Kai XÓ70V ЫЬ Kai iSe-/¡ei¡ àpfiovtas,
crweXftScros rov Kai &viyKi)f rrjs p.b
irpbs tô xe'P°" ¿XkoiVijs, Kai eis à\oyicu>
фероб&ф. Ib. с. 2.
 BASILIDES. CV

a principle 1 dependent partly upon vow, partly upon Religionist.

\|/t^i/. Basilides then was a teacher of philosophy rather
than of religion. And one wide point of distinction must
always separate this heresiarch from every other Gnostic
teacher, which was the very decided way in which, having
accepted and moulded to his purpose certain traditional
results of philosophy, he discouraged all attempts at specu
lation 2 in matters far beyond the province of human rea
son. Even Hhings heavenly were only imperishable so
long as they remained within their proper sphere ; to trans
gress was to be destroyed; and man could plead no
exemption from the universal law. On the other hand,
we may trace in Basilides the hardy self-dependent spirit •
of philosophy, which, denying every special interference of
the Divine principle, asserted the tendency of all rational
Being to improve itself, and to advance from good to
better ; only his rational иютф was elect by nature, and its
advantages were limited to one particular class, as was the
case in the theories of Saturninus and of Valentinus next
to be considered. It was in the same spirit of faith in
strength growing up from below, and of man's perfect
ibility, that the son of Demiurge, and of the superior
apxwv, were both represented as of a higher degree of
excellence than their respective sires.

1 катХ toÍvw ovtos (ó XcVyos sc.) ovK
dVparoî vovs, où5* aùrovovs, oùdé ye
<l/vxv* кавара* тЬ yivos' iiprrifiévos Si
¿Ktlvr¡s, Kai otov (кХар-^ч ¿£ ápupoív, vov
(coi <f/vxys. Plot. ib.
3 ¿XXa ytip TràffOL al ipvxal toùtov
toD SiacTijyuaTot, Serai ipiaai txovaw èv
TOvTíp àedvaToi Sta/Urei* ¡íbvw, (l. 6¡apJ-
veiv, p¡ivov <¿) yuepoOaw oiSiv inerrdp-evat.
toiVou тоО 5iacm)jnaT0î bid<popa où
ßtKriov (i. Sid(popov ßeXTiüjiv), oiSè
áxoi¡ Tis tori twv virepKtipLévwv év toís
ifrotceifíivoii, oiSi yvwatt, tva fií¡ twv
áSwdrwv ai inroKelpevai \f>vxal ipeyó-
uo>oi ßanavi^winai, кавбжер faSOs ¿ti-
Bvpfaas iv rots Ópe&i fierà twv irpoßd-
twv vêpeadai' èyéveTO &v, ф-rjffiy, aùroîs,
r¡ roiai/ri; ixiSvpiia <p6opd. "Eariy otv,
<pi\<siv, £<рварта Trdvra та ката xépan
pÁvovra' фвартЬ. Sè, iàv ík twv ката
<piau/ inrepTrrjdà'v Kai inrepßalveu/ ßo0-
\owto. Hipp. Ph. vil. 37.
' ovrus oiSiv i Apxwv тт\% kßbop.dbot
yvtíaerai twv ùrcpKeipJvwv' катаК^фетш
yap /coi tovtov т) /ieyd\ri dyvoia, Ъа áiro-
егтд dir' aùroO Xiiirij Kai ibivri ка\
arevaypMs' ¿7rtt?u¿n}ffei yap ovSevbs twv
dSwdrwv ovSi Xuirijíijcrcrai. Ib. The
same is said of the fíéyas dpxwv of the
Ogdoad.
 cvi BASILIDES.

Varying With respect to his Christology, the miraculous con-

clCCOUTlts
ception of Christ having been described in accordance
with the general tenour of his scheme, Basilides varied
nothing in the Gospel account of the 'ministry of Christ;
as the birth of the Saviour however was represented by the
heretic from his own peculiar point of view, so also was
his death. For here again he declared, that the 3 material
body of Jesus, having been subject to a true passion,
returned to the ацорф'ш from whence it was taken ; but
that the psychic substance, as pertaining to the sphere of
the mundane soul, the Hebdomad, was restored to that
region ; and 3the spiritual nature to the Ogdoad, as belong-
* ing to the peOopiov irvev/xa. Irenaeus however states that
4 Basilides denied the Passion of Christ ; Simon of Cyrene
having been substituted for him on the cross. This how
ever is in direct antagonism with the heresiarch's words
quoted by Clement, which state that Christ suffered like
any other martyr ; and the instance is valuable, as shewing
that hearsay evidence, even from the Fathers, is to be
taken with the mica salis purг.
But in general also, how does the Hippolytan account
agree with the few materials that have come to hand, from
Irenaeus and Clement of Alexandria? It must be con
fessed that there are points of considerable variance. First
we may observe that o ovk wv Qeos and seven attributes
constituted an Ogdoad, which was reflected in the lower
Ogdoad properly so called. These emanations were not
put forth in pairs, but as in the 5Zoroastrian theory, in

1 yéyove iráxra bfiotws кат' airóos та * p. 200. See Beaüsobbe's remarks,

irepl год 2шт%>0!, ¿>s iv toís 'EiayyeXlois
уёуратгтш. Ph. VII. 27, p. 243.
* tvaSei) TOÛTO Sirep rji> airrov owpA-
TiKcm ¡lipos, à ríjs &цорф1а^ ка1
áiroKaTÍ<rTT¡ els rip d/wpiplav. Ib. VII.
27, p. 244.
3 Sirep t)v TTjs ¿Kpupeías oltceîov тоО
fieydXov äpxorros. lb.
Hist, de Manich. TV. ii. 7, 8, and com-
pare Pseüdo-Teetull. adv. ffœr. п.
Влив follows IbeNjEUS, Er erschien
aber nur in einer Schemform. Chr.
On. 2 го.
6 Plutaboh lias given the Greek
equivalents for the names of the six
Persian Amshaspands, that apparently
 BASILIDES. CVÜ

individual successive progression. Of these 'Irenseus gives compared,

the names of five, Nus, Logos, Phronesis, Sophia, and
Dynamis, but before these last two perhaps should be in
tercalated the pair mentioned by 8 Clement of Alexandria,
Eirene and Dikaiosyne, because from Sophia and Dynamis,
according to Irenseus, the creative angels were evolved, as
well as the кирютутеъ, mentioned by 3Hippolytus as being
of the Ogdoad, from whence proceeded the entire Abraxas
system. The Irensean statement, that Nus was sent into
the world as Christ, though not found in Hippolytus, is
not inconsistent with his account.
Then again, the latter writer is silent with respect to
the position occupied in this system by the God of the
Jews, whereas 4 Irenseus makes him to be the chief of the
creative angels, amongst whom the nations of the earth
were distributed, and who inspired the prophets. It is
also remarkable that the Cabbalistic term Б Caulacau, the
origin of which is traced by Nicetas to Nicolas, and by
Hippolytus to the Ophites, is referred by Irenseus to the

suggested the principal Gnostic emana
tions; if 8eois ¿irolT¡<re ('Qpo/idfas sc.)
rbv piv irpGnov evvolas (f. 1. éwoías) rbv
Si Se&repov ábrelas, rbv Si rplrov ei-
rofdat, rdv Si \oiirwv rbv ¡iiv trocías,
rbv Si irXoiVou, rbv Si tûv ¿rrl toîs (taXoîs
ifSiav Snp.wvpy6v. De Is. et Os. 47.
Compare also a very similar series in
Philo, p. lxxi. 7.
1 See p. 199.
a BatriXet'ârçs Si viroffTdras Sitccuoai-
rijr те Kai ttjv dvyaripa at577/s rty elpi¡-
vrjif inroXaaßdvci èv ôySodSi péveiv iv-
SiaTeraypévas. Clem. Al. Str. iv. 25.
Matter, ii. 43, note, considers these
two to be identical, les juifs Hellénistes
donnaient à la Biicawavvri le nom de cl-
p-fivv: but he evidently wanders from
misunderstanding his copy, Neander,
who counts the two emanations sepa
rately, though by an error of press he
omits the copula, und, before (Ip^vn.
His words are die höchste Tugend oder
Heiligkeit Sixaxoaivn nach dem ebräischen
und hellenistischen A usdruch, elpfyr) der
wahre in der Heiligkeit gegründete Friede.
Gen. Entw. 34.
8 See Hipp. Ph. VII. 26, p. 241.
4 So also Ps.-Tertull. in ultimis
quidem angelis, et qui hunc fecerunt
mundum novissimum ponit Judceorum
Deum, . . . quem Deum negat, sed angclum
dicit. Adv. Heer. II.
5 See p. 204, n. 4, where it will bo
seen that Hippolytus agrees with
Irenaus in making Caulacau a name
of the prototypal dv0poiiros, and not of
any world. Matter's emendation
therefore, H. Or. П. 89, n. I, is not
admissible. He notes that those writers
that endeavoured to explain the term
Abraxas by means of the Coptic, re
ferred also the term Caulacau to this
language. Ibid.
 cviii BASILIDES.

Varying Basilidians ; and possibly it may have been adopted by his

ЯрСcounts
later followers ; but Hippolytus has evidently derived his
information from the very words of the heresiarch, and
since no other Cabbalistic notion is to be traced in them,
the inference arises, that either 'Irenaeus has erred in
ascribing to Basilides Ophite opinion, or else, as has been
suggested, that he was speaking of some later phase of this
heresy.
Again, in a matter of more serious import, that of the
moral character of Basilidian doctrine and practice, state
ments vary in a remarkable degree. Irenseus plainly
charges this heresy with corruption of every shade. His
p. 201. •• words are few but weighty. Hippolytus, whether from his
usual unwillingness to speak even of that which is shame
ful, or from inability to corroborate the statement of his
master, is silent upon the subject. We may safely then
s»! p. 54, accept the account of Clement, and believe that, whatever
may have been the practices of his followers, 2Basilides at
least gave no sanction to licentiousness. The same writer
indeed in several places indicates that Basilides and his
son Isidorus, with a 3 Pelagian reliance however upon the

1 Irenaus irrte nur. . .darin, длю er
die Meinungen . . . der spatern Schüler, die
im A bendlande herumstreiften, den ersten
Stiftern der gnostischen Schulen Schuld
gab. Neander, Gen. Entw. 32.
2 So his son Isidorus concludes cer
tain directions with the observation
<pvaiKbv be тЬ twv aippoSuriuv, ovk
сшаукалоу Sé, and Clement then draws
the distinction, ToiVas irape6ép.r¡v ràs фа-
vàs eis fheyxov räv fii¡ ßioivrw орвйз Ва-
aCheiSiâvwv, às ijTot ixovrav iÇovaUw ка1
тои afiapretv 5tà rty TeXeiónjra, r¡ irdvTtas
ye audnaopAvuv <pi<sei, кЬм vw ар.артш<п
5tà tt)v е'р.футоу éicXoyty, éirfl p.7]5è ravra
aùroîs Trpârreiv avyxwpovaiv ol irpowd-
ropes tùv Boy/idroiv. Evidently there
fore the immorality of the followers is
not to be charged upon the principals.
Indeed sin, they said, was contracted
not merely by the outward act but in
the thought; th$ yàp 0 fioixevffcu 8è\wv
fiotxàs è(TTi, кар rod fwixevcai fiij étriTtJ-
XV' tai ó тгощаш <pbvov вё\ш àvSpixpbvos
eVrc, KÎLv p.ij Sóvijrai (povevaai. к.т,\.
Cl. Al. Str. IV. 12.
3 e. g. Isidords, веХг/о-Лты pAvov
iiraprlaai то ка\Ь>> ка1 évirei^erai. Beg.
of Str. ш. Still it was allowed that not
even the infant was free from the stain
of sin; Clement quotes the words of
Basilides, ùs obv тЬ rf/wiov oi irpon-
fiapTtjKbs, 7] èvepyws p.èv oi¡x т}р.артт]к0*
ovSiv év iavTif, rip Se тЬ àpapT^irai txov,
éiràv \лго§Щвп тф тгавеш, . . . t%av ¡J.év
bi ёамтф тЬ арартцтмЬр, афорртр Sè
irpbs тЬ àfj.apT7jKévat fiij \aßwv. S. IV. 12.
Even the single exception made by the
 BASILIDES. cix

unaided strength of human nature, inculcated 1 moderation compared,

in all things, and complete self-controul. Certainly the
notion that he entertained in common with the Egyptians,
Brahmins, Pythagoras, Plato, and many of his fellow «*■ 3771 n-1-
Gnostics, that life at best is a penal state, and that the
soul is subjected to successive states of existence for pur
gation, is hardly consistent with a debased moral teaching.
The sooner the soul had acquitted itself of its obligations,
the sooner it would be at rest in a higher state. 2 It is also
on record that contrary to the principles of many other
Gnostic sects he regarded "3the noble army of Martyrs"
with peculiar veneration. On the whole, the negative de
scription of the Basilidians given by 4Irenœus is certainly
safe ; et Judœos quidem jam non esse dicunt, Christiano§
autem nondum ; but in more positive terms, this system in
its origin may be said to have been an amalgam of the
transitional forms of sphilosophy taught at Alexandria in

Church Catholic, was no exception in ßt(p tV KoXaciv inropiveiv èvravBa' tíjv

his system, teal тгер1 rbv ~Kúpiou àm-iKpùs, fièv ¿ícXe/CT^p, iiTLrlpLus Sia p.aprvptoV
ùs irepl àv6pwirov Xéyec 'Eà? fíévroi rty £KXi¡v Si KaBai.pop.lvnv oUda Koháati.
тгараКпгшу toi/tous. . ,£\0rjs. . ,\èywv 'О Cl. Ab. Str. iv. 12. Cf. Timm. 90.
Seîva oiV -/¡fíaprey, tiradtv yàp 6 Setva' 3 See a passage from his Exegetka
éàv fièv ¿Trirpéwfls ёрш' ovx "qp-aprev p.ht bearing upon this subject, quoted by
SfJLOlOS bè Iv тф TrátT^OVTL Vrjwítp' çl ¡lévTOÍ Clem. Al. Str. iv. 12. It is printed
otpo&pÓTtpov ticßiäfftuo rbv \byov, ipGï, also by the Benedictine editor and by
ivBpwKW, ívriv &v bvopdays, ivSpuirov Stieren in the Appendix. Here again
etvai, Ыкаюи bi rbv Qebv. Kaßapbi yàp the statement of Irenœus, that the
oiîôfis, ûSawep tîwé tu, àirb púirov. S. Ш. Basilidians were renegades in time of
1 el ôè ws avrós ф-ijatv b BaffiXeiSrçs, persecution, may have suited the dis
(v y-ipos (к той \eyop.¿vov e¿Ki¡p.aTos той ciples, but scarcely the master. Pseudo-
Q(o0 vireCk'iiipap.ev, тЬ rrya-n-qKÍvai äwovra, Tertdll. abo says, martyria negat esse
ötl \byov àTrooùÇovtri irpbs rb irav äirav- facienda. Adv. Hœr. II. But it is only
та' trepov bè rb p.r¡bevbs ётлвир-еТу Kai fair that the heresiarch should be judged
rphov рюш p.r¡Sé (v к. т. X. Clem. Al. by his own statements.
Str. TV. и. Similarly his son Isidorus, 4 Similarly Neander, BasUides
5éÎ 5è тф Хоунтпкф Kpelrrovas yfvopA' gehört weder in diese Classe der Judaisi-
vovs, Trjs ¿Xárrovos év r¡pXv KTÍffews фагт}- renden Theosophen, noch der durchaus
vai кратойгта*. Tb. Str. П. 20. Where antijudischen Gnostiher. 62.
the mastery of brute passion is the sub 5 The first two sources are indicated
ject under consideration. by S. Jerome. Universus pome error de
* dXXà тф l!aui\( iô;; ЬтгЬвеач тро- Chaldao et Syro et Grceco sermone. Ad
ацарт^ааабл <p-qai ryv ^vxV & &lpv Jovin. U.
 CX VALENTIN!) S.

híh origin, the early part of the second century, modified by the
~ emanational theory of the East ; and so far as the religious
element was embodied in it, dignified with certain leading
terms and traditions of the Christian Religion. It is by
no means asserted that this description is applicable to
the sect for any length of time from the founder. It
disappeared in all probability by attraction of its elements
on the one hand, towards the more poetical system of
Valentinus, and on the other, towards the neo-Platonic
opinions with which many principles were held in common.
Valentinus was an Egyptian, as Epiphanius states, of
— the Phrebonitic nome ; after receiving full Christian in
struction, he lapsed from the faith, and amalgamating
together Catholic truths with various principles of the
Gnostic philosophy of his day, produced the system from
him called the Valentinian heresy. The use that this
heretic and his followers made of Scripture, plainly shews
that he had no superficial acquaintance with the Christian
doctrines. In Egypt he was still not only nominally of the
Church, but, if Epiphanius may be credited, a 2teacher. If
he had continued at Alexandria, possibly he might have
remained in comparative obscurity, and the five books of
Irenasus, containing as they do information upon the Church
system and doctrine of the earliest period, that is of in
calculable value, would never have been written. But he
transferred his teaching to Eome, about 140 a.D., where
heresy as yet had never taken root ; and he was soon
deposed from his order, if he had ever been admitted to
any sacred function, and expelled the Church3. He then
retired to Cyprus, the head quarters of his heresy ; but re
visited Eome on more than one occasion.

1 Bœr. XXXI. i. potitum, indignatus de ecclesia authen-

s Ibid. 7. ticas regulse abrupit. . .ad expugnandum
3 Speraverat EpiacopatumValentinus, conversus veritatem, et cujusdam veteris
quia et ingenio poterat et eloquena. Sed opinionia semini nactus colubroso viam
alium ex martyrii prserogativa locum delineavit. Тевт. с. Val. 4.
 VALENTINUS. cxi

The schools of Greece and Basilides furnished most Sources of

Ins heresy*
of the leading ideas in his system ; and even his notion '.
of two contending principles, that is usually connected
with the East, is much more suggestive of Plato and
Pythagoras. The Bishop of Portus indeed has described
Valentinus as a follower of these two philosophers. The
peculiar method however in which this heretic dealt with
the notions of philosophy, with reference to the cosmo
gony, was essentially Oriental; and we can trace back
to no other original than the Persian Amshaspands and
Ferouers, his system of Жопа, or consecutive emana
tions from One Divine Principle of Unity ; though even
these may be compared with the numerical harmonies
of Pythagoras, and his evolution of male and female
numbers.
Strong points of similarity may be observed between
the respective hypotheses of Valentinus and Basilides.
Reproduction was of the very essence of Gnosticism ; and
as in these systems every created substance was imagined
to have had an antecedent ekwv, of which it was the imi
tation, so also the consecutive theories themselves, that
formed so prominent a feature in the history of the second
century, were little else than a varied modification of one
or two leading ideas, the generic characteristics of a com
mon stock. Basilides however was the philosopher, and
addressed himself to the learned; Valentinus was rather
the poet, and clothed the Gnostic system, that he found
ready to his hand, in a mythological dress, that was more
likely to prove attractive to the fancy of the many.
Hence his system acquired a rapid popularity. In the
East, in the West, and in the South, it spread with re
markable rapidity, though with considerable variations
1 OíaXoTÍros o¿K áird rwv Eùa7- And again, oi Hveayópov nal HXdruvos
ye\lwy rty dtpeaw ttjp èavrov awayayùv, рлвгутаХ aKoXou#iS<rcures roîs кьвттрраг
lis iriSel^o/iev, Stnaíias ТЬ/вауорисЬг ка1 /¿Uvois, &р1вцтуп)др> rty ЫЬаакаЫау ri¡v
ЛХяпткЬг oii XpuTTUwbt, Xo7«70fi?;. iavrüv KareßiXovTO. HlPP. Phil. VI. 29.
 cxii VALENTINUS.

How far from the common type. The broader features of this
Basihdian scneme are plainly discernible in the Basilidian theory,
and independently of historical evidence, the comparative
simplicity of this latter fully justifies the assumption that
it was prior in point of date. Thus the owe wv Qeos of
Basilides was too severe an abstraction to be appre
ciated by the many, and it became in his successor's
definition, the abysmal silence, 'Bi/do; and ~2iy>¡, from whence
not only the creative word had not yet been evolved, but
to which no single definite notion of the human mind could
as yet apply. Not even the term NoDs could be predi
cated of it, when as yet nothing existed for it to act upon.
The fundamental notion is wholly similar. Then again
the universe, whether of intelligibles or sensibles, in either
case fell into three distinct classes, and the 2 e-n-icfraveia roxi
ovpavov of Basilides was the Pleroma of his successor; the
lowermost system was the astrological Hebdomad, in which
a divine life and energy was attributed to the planetary
worlds, as in the 3 Platonic and 4Philonic 5 Hebdomads;
though the notion is traced back to 6Chaldaea by Bardesanes.
The intermediate system was naturally the Ogdoad in both

1 But even this notion is to be dis
cerned in the Basilidian dictum, that all
above the Ogdoad was reserved in im
penetrable silence ; тгйута. yàp t¡v <pv\a<r-
абцена йтокрйфф сштгу. HlPP. Ph.
vu. 25.
3 èirupavela, i.e. superficies, expanse.
So Philo having defined урацрЛ), a
line, as /xíj/tos áírXares, adds, tKAtovs 5è
Trpo<ryevop.évov ylveraí kmfyàxeia. de M.
Op. p. и M. Similarly Hippolytus
in speaking of the Pythagorean evolu
tion of solids from a mere point, ylverai
dé, tpt)<nv, Ik ai)p.elov урар.рЛ], каХ [suppl.
ёк ypap.p.r¡s ¿n0ái/€ta,] ¿irupáveia dé
fiveíaa els ßddos arepeàv ифё<ттг}кё, фт)<Т1,
ашрл. Ph. vi. 23.
3 In Timœ., e. g. it is said of the
planets, p. 38, lin. vit. оеацоЬ те ¿pnpi-
Xots ашрлта SeBévra fûa fvewijíh; то те
TpO(TTax8èv (р.аве.
4 oÏtoî yàp (oí àaripes sc.) fcSá те
etvai Xéyovrai, ко! fûa voepá' p.ak\ov Sé
vous avrwv ó èVaffTos, SXos ôV Ö\wv
a-irovSaîos к.т.Х. Phil, de M. Op. 24.
5 aibp.ara S' avrüv ёкА(Гтшу Troicas
ó Beàs êBrjKev eis ras Trepitpopàs as i¡ ватё-
pov ireplodos ijetp, èVrà otiaas Öira ¿7rrá,
meaning the sun, moon and five planets
visible to the naked eye. Tim. 38 D.
8 At least the áaTpovóp.01 of Euseb.
are Chaldœans in the Syriac, e. g. o¡ Ы
áaTpovóp.01 <pa<rl TÍ)» yrp> Tairrpi р.ер.е-
plaßai els iirrà к\1р.ата, ка.1 &рхеа>
éndarov K\lp.aros Ova tûv éwrà áarépav.
Prœp. £v. vi. 9. Syriacè, ^j-» PI
 VALENTIN US. cxüi

schemes, and was presided over, as Basilides said, by the The ln-
Spirit, but according to Valentinus by Sophia, whose 1
synonym was also the Spirit. But in the Basili- pp- зз, 4в.
dian theory, each of these two subordinate presiding
Powers, the Ogdoas and the Hebdomas, was densely
ignorant as regards the originating cause of all; and the
same notion was reproduced in the ignorance, not only
of the Valentinian Demiurge, but also of the superior
Jïons. Still the ignorance of which Basilides spoke was
of a preservative character, and even ó peyas ap-^wv was
only safe so long as he did not yearn for knowledge that p- «»• з.
was too excellent for him. The Pleroma of Valentinus
was subject to a similar law, 1 the infringement of which
first introduced discord into the Pleroma, that led to the
disorder of Sophia, produced the abortional Achamoth,
and issued in the creation of an evil world of matter.
Basilides also devised the notion of the *ектршца, a term
applied by him to the lower Sonhood, and by Valentinus to
the unformed issue of Achamoth.
Then again the tertiary Sonhood derived from the
Inscrutable, being of a grosser order, was detained upon
earth for the purpose of lustration, and was represented in
the 3ёк\оуг1 or elect seed that was a stranger upon earth,
but a denizen of heaven. And in the same way the seed of
Achamoth was a derivation from the Pleroma, whither it
njust infallibly return upon the restoration of all things.
The more spiritual Sonhood also that instantly recurred to
the Supreme, is plainly reflected in the recurrence .of the

/SovXijfels alwv tí irip ттр> yvwtriv Xaßety,

in àyvacia ка.1 ¿yw/xpía fytoero. §31.
. Л . \ шп ]<чп\0 ,'j oAVnj * Kai Tg vl&rirrt Tg to àfiopcpla ката-
\c\ei/j./iéfri oiovel ¿arpú/ian. Hipp. Ph.
P»o ]2.Q_llD ^ ^-iJI i \S 26.
3 Kai èvreOeev ^év-qv tijv ÍK\oyy¡v tov
KÔtTfiOV ó Ba<rtXeíS?js d\t)<p(vo.i X¿yei, wi
Bard. de Fato, p. «jj-i Cdreton. Ь> ЬжеркЬарлоу фбо-ti oiaav. Clem. Al.
1 p. 2 1, n. 3, and cf. Did. Or. i 5tj Str. iv. 26.
VOL. I. h
 cxiv VALENTINUS.
Copied Valentinian Christ to the Pleroma after a transient efful-
'- gence upon Achamoth ; while the essential aroma as it
were of Sonhood, that, as Basilides said, still attached to
the Spirit, was no less evidently represented in the ôê/xi]
p. за, 6. ¿(pdapaiai that adhered to Achamoth as the gift of Christ
and of the Holy Spirit. It may be observed in passing,
that the modicum of Christian instruction that Valentinus
had received is manifested in his doctrine of the Spirit.
In the Basilidian scheme the Spirit was said clearly not to
p. xcix. 3. be consubstantial with the Sonhood ; though the odour of
Sonhood passed not wholly over from it ; but Valentinus
in correction of this gross misappreciation of Christian doc
trine, declared that Christ and the Holy Spirit are consub
stantial with each other ; while the relation in which they
stood to the ./Eons of the Pleroma, the various modes of
the Divine subsistence, was to reduce all to one principle
of unity, so that under the influence of one heavenly
v. n. bond, all were equally Divine Mind, all were Logos, and
Truth, and Life, &c, &c; in other words, Christ and
the Holy Spirit, as existing in the perfect consubstantia-
tion of the 'Pleroma, were themselves consubstantial with
the Divine Entities of which it consisted. Further, in the
Basilidian scheme, the unformed mass of 2matter, called
there, а/хорф'ш and travairepixla, was first evolved, and from
this unformed mass the psychic Ogdoad, or ¡uéyas ap-^wv,
had his being. In a similar manner the Passion of Acha
moth gave rise in the first instance to primary matter, тод
p. 4i. fièv ёк тод TráOovs, o r¡v v\r¡, but subsequently to the psychic
principle, from whence Demiurge emanated, the Ruler of
all that was consubstantial with his own psychic nature,
and organiser of the material, rûv ек тод vádovs кal t^s

1 Pleroma is expressed in Hebrew s In Plato's philosophy matter was

by мЬо, but this term is identified uncreaie; but the soul, as dominant,
cabbalistically with Cnbn, (Int. in was first harmonised ; then the work of
Zok. il. viii. 2,) because both terms educing order from chaos commenced.
sum 86. Cf. also Phuolads, Вшскн, p. i66.
 VALENTINUS. CXV

i\t]ç. So also the primary emanations from the funda- but more
mental unity are in both eases identical; in the one case ^creticf""
as in the other, vovs, having been first evolved, was followed
by \6yoi : and the subsequent variations of Valentinus are
attributable, partly to the Pythagorean and Egyptian modes
of thinking with which he was imbued ; partly to his
anxiety to clothe the arithmetical mysticism of these sys
tems in terms taken from the Christian records ; partly also
to the incorporation of oriental and cabbalistic ideas, that
had now been long known at Alexandria from the writings
of Numenius, Aristobulus and Philo. Hence the Pytha
gorean "tetractys is found to be the basis of his system.
2Bvdos, Nods, Aóyos, and 'Avdpwn-os are the male elements p. ю.
of the Tetrad; but as in the Pythagorean evolution of
numbers an odd, or male term, is accompanied by an p. 297.
even or female expression, 3pair by pair, so each of these
effluxes of the Deity was accompanied by a female Жоп ;
and the entire series, thus far, was set forth by Valentinus
in the terms of S. John's Gospel, it being said, that
The Word was made flesh and dwelt among us ; and we be- J<*. i. u.
held His glory, the glory as of the only-begotten of the Father,
full of grace and truth ; where there is an indication of p w-
the Father, Charis the synonym of Sipe, Monogenes the
equivalent of Nus, Aletheia, Logos; and further, Zoe,
Anthropos and Ecclesia are declared, where he says, that
in Him was life, and the life was the light of men; the two Jon. l4.
first in express terms, the last by implication, as involved p- ?8
(see Did. Or. § 41,) in the term Light. But the Жоп
1 The Tetrad represented matter in * Irkn^ds, indeed, enumerates By-
the Pythagorean philosophy. Unity thus, Sige, Nus, Aletheia, pp. 80, 100 ;
was as a point, and meant either but Sige was no invariable element in
material or immaterial substance. The the computation. See pp. 18, 99, n. 1,
Dyad was the point extended lineally. 108; therefore the Tetrad must have
The square of the Dyad was superficies, been independent of it, and consisted
and the cube, or tetrad, having depth only of male terms,
and breadth, was solid mailer. See 3 And this binary progression was
Hipp. Ph. XI. 13 ; Pl. de Ts. et Os. 81 ; by Tetrade, e. g. 1+1 = 3, 3+4 = 7i
Phil, de M. Op. § 16. 5+6=11.
hi
 cxvi VALENTIN US.

Three avOpwiros was borrowed from the Adam Cadmon of the

^Жопа, Cabbala through the medium of 'Philo's writings, mean-
ing the arrhenothele ideal of the human race ; and by a
further prosecution of the same notion, Bythus himself,
in certain offsets of the Valentinian stock, was termed
гар0ра>я-о9, as having been the primary exemplar, after which
man was formed кат eí/coVa. The Tetrad therefore with
the correlative feminine terms formed the Ogdoad. But
the Egyptian deities, as we have seen, were divided into
p. xxiT. three groups. The primary order, as Herodotus has
informed us, consisted of eight deities ; and a certain
harmonical proportion subsisting between these groups,
justifies the inference that they were originally based upon
definite geometrical analogies, and that Valentinus adopted
from the Egyptian theosophy the same numerical mysti
cism, that several ages previously had suggested to Pytha
goras one principal feature of his philosophy. As there
fore the second group of twelve deities emanated from
the primary Ogdoad in the old Egyptian mythology, so in
the Valentinian system the Decad first was evolved from
the Ogdoad, and the Dodecad from the Decad. But the
analogy is only general, and must not be strained. The
triple division of the entire system, and the co-existence
of an Ogdoad and a Dodecad, as also the principle of emana
tion of one series from a preceding element, is all that is
adduced, but this is sufficient to connect the Valentinian
with the Egyptian method of progression. With regard
to the Decad, this too was evolved from the Tetrad, but
by a different process. Here the numerical value of the
p. xliv. " 1
PhUo, m. op. successive digits of the Tetrad sum ten; and Hippolytus,

1 De M. Op. § 23, 24, 46—51 ; Leg.
Alleg. 29.
a The Ophites, lxxxiv. considered the
Adam Cadmon to be the source of their
system of emanations, p. 134, n. 2.
The Jews obtained the notion from the
East, where it was an article of faith
that the Supreme Principle, transmi-
line Voluniatem suam in forma Lucia
fulgentis, compoiilce in figuram huma
nan. Shakistani ap. Hyde, c. 22, p.
298.
 VALENTINUS. CXVU

in speaking of the Pythagorean arithmetical mysticism, as in the

thus sums the decad, то yàp ev, Súo, rpta, тёааара ylverai ^M^tho"
§ека, о теХекк apidfios, which was perfect, as foreclosing logy'
the series of units, all succeeding numeration being carried p- 157-
on by combining the self-same units with a decad. It
should be added, however, that Hippolytus also describes
the decad, in the Pythagorean theory, as symbolising ma
terial substance 1plus its nine accidents. This group then,
either as having a dynamic existence in the Tetrad, was in
tercalated between the Ogdoad and the Dodecad ; or the
five Egyptian deities that were intercalated to bring the
twelve lunar months of thirty days into agreement with
the solar year, may have furnished the basis of the Decad,
each term, as in the evolution of the Ogdoad from the
Tetrad, having been united in avXyyïa with some other
correlative term. The Dodecad, in the more ancient
system, was in all probability zodiacal ; but in the Valen-
tinian scheme it expressed that imitative progression that
was of the very essence of this theory. Thus, as in arith- p- ш.
metical notation, each successive Decad is increased by
units of addition, so the Valentinian Decad having been
completed, was re-commenced by an initial pair ; and in
the same way that Bythus and Sige preceded the Pleroma
of Intelligibles, the pair now added to the Decad to
form the Dodecad, headed the world of Sensibles ; and
stood midway between the world of Intellect that they
foreclosed, and the world of Matter that was next evolved.
Valentinus, therefore, may have borrowed the rough out
line of his system from the old mythology of Egypt, but

1 Alio oiv ката rbv Пиваубрар ein кб-
fffwif eh fxh voTjT&s, 6s tyei t^v- /xováSa
ápxb") ttt Sè ato-e-rp-os, тоСто Sé èori
TcrpaKTVs fxolJa'a ''> Tb" í*'*" Ktpalar,
apiBphv TÍXewv ка1 inri Karà toùs
HvOayopiKobs тЬ i', r¡ púa Kepala, Tpúrri
koI курштатг), ка1 tûi> vot¡twv ovala
voTjTws ка1 а1автутйъ Xafißavo/ie'vri' [adj.
fß пчффщЬта yévr¡ ácrii/шта ivvia, &
xuph etvai t?;í obelas où bvvarai, irotbv
nal irocrbv, nal irpis ri, (toi woO ка1 wore,
ко! кеигвш, Kai tx(lv> ка' voietv, Kai жАах-
etv. "Eartv oSr éméa rà o-VfißeßriKOTa
Trj oiala, oh ipi0iiovpiêvri avvéxei rbv
rikeion àpi$pi>v rbv í'. Hippol. Philos.
VI. 14.
 cxviii VALENTIN US.

Жоп con- his details were filled in with a mixed application of the
philosophy of Greece, and of the terminology of the
Christian Church.
The various emanations from the Deity, that in pre
vious systems had been termed Swá/ueis, цеуёвц, &c. were
called by Valentinus aiwves. The etymon of this term, ac
cording to 'Aristotle, is ¿el wv, with which Plato apparently
agrees, in saying, 2 that the soul partakes of the reason and
harmony of sensible and eternal beings; and that time is
the reflex of eternity; 3the Eternal being de< ката Tavrá.
Thus, in philosophic language, alwv being the converse
of time, by a natural progression it came to express the
3Deity, as the eternal antithesis of man formed in time.
p. я, п. г. So Arrian, as quoted in Grabe's note, uses the term alwv
as the correlative of avQpwiros. Plutarch brings the term
into still closer contact with the Gnostic sense of alwv, as
involving an essential yvw<ris, when he says, that 4 a know
ledge of things as they are, constitutes in his mind the
felicity of the Eternal, and that apart from this knowledge
immortality would be no longer life but time. But in the
older language of philosophy aiwv was to the Deity, as
time is to Man, and in the Valentinian system expressed
those co-eternal emanations from the Deity, that connected

1 dXX' dvaWotwra ка.1 aVatfi} tti\v
dplaTijv txovra Çwtjv, Kol rty aùrapKcjrd-
ттр>, îiareXeî tov йжаута alwva . . . то yàp
tAos то Trepiéxov тЬу rr¡s éndirrov fonjs
Xpôvov, ov цщвЬ> ífío ката ¡píaiv, alwv
íkAstov kík\i¡t<u' ката tov airàv Sè
\6yov, /со! то тоО Tauros oùpavov réXos,
xal tô tóc irdVra xp^vov Kai tí¡v áreiplap
wepiéxo» réXos, alév iffrw, dwo тоО del
ctvai elKtjtpws t^jv é-jrwvvplav, dedvaros
Kai 0eîos. De Cœl. I. 9; Met. VII. 1072 6.
3 \oyifffwv Sè fieríxoma nal àppovias
\f/vxb Twv votjtwv dei те бетой». Tim.
p. 37 A. tllCÙl S' èlTLVOCL KIVTJTÓV riva
alûvos iroirjcrai, /coi Sta/cooyiûc äfia où-
pavàv 7rc«eî pÀvovroi alwvos iv tn кат
dpiBpJbv lovaav alwviov clKÓva, toûtov &v
S\\ X90V0V wvop.dKap.ev. Ib. D. Again,
dXXa x/xWu таита alûvd те pipLoupèvou
. . . yt'yova/ cl8r¡, Ib. 38 в ; and cf. the
Pindaric fragment preserved by Plu
tarch, föv Sè XeÍTTCTOt alwvos etSwXov.
Consol, ad Apoll. 120.
8 In the Syriac alwv is j—■ ¿—» | ,
referred to ]-»CTV), I am, by Ephr. Stb.
Mom. г.ттт, Liv.
4 oi/uu 5è Kai ttjs alwvíov Çwrjs, rjv ó
Oebs ct\r¡xev, eí8aip.ov elvai то тд 7^c6crei
рт) TrpoairôKurûv та yivbpevat тод Sè
ytvwo~K€iv та 6vra ка1 tppovctv d<paip€-
eivros, oi ßlov âXXà x/jovov eîcot Tr¡v d0a-
vaalav. Plut, de la. et Oí. 1 .
 VALENTINUS. cxix

the Supreme Being with this lower world of matter and of of the
time. Though 1 Philo does not use the term, the same idea Pleroma"
is conveyed by his \6yos, èvva/j.eïç, iêéai, к.т.Х. We may
take aiwv therefore, in the Valentinian acceptation of the
word, to mean an emanation from the Divine Substance,
subsisting co-ordinately and co-eternally with the Deity,
as distinct 2\¿yot, the Pleroma still remaining one.
The system of Valentinus, from abundant internal
proof, is seen to have consisted of thirty ^Eons; but the
theory was not spun wholly from his own brain; he bor
rowed from older sources, principally indeed from Basi-
lides, but also from the Ophite, or 3 Gnostic properly so
called. Then, again, his system almost immediately di
varicated into an 4Eastern and Western branch of the
same stock; so that we may naturally expect to find state
ments in detail, that are not quite consistent with each
other. Taking therefore the thirty JEons as a known
quantity, there arises the doubt whether Bythus and Sige
at the commencement, or Christ and the Spirit at the con
clusion, are to be eliminated. Hippolytus adopts, very
expressly, the former alternative, and Irenœus partially
confirms his statements. Bythus, 6 he says, stood singly
and alone, and was the Monadic source of the entire Ple
roma, from which, in fact, he was distinct; a primary Horus
intervening. Indeed the synonyms whereby the first P. ioo.
of these ^Eons Nus was known, Pater, and Arche, shew sec. u. з.

1 See the suggestive passage -nry-
X<í"B tu á£i¿xp««, к.т.Х. C0nf.Ling.2S.
s Xéyovffí 5¿ Kai toùs aluvas ofiojpó-
fiws тф \6y(fi \6yovs. Did. Or. 25.
* So I hen.nus says that the heresi-
arch adopted its principles from older
Gnostic sources, p. 98.
* The eastern, and possibly the more
ancient branch, was represented by Theo-
dotus in the SiSoe-xaXía áva-roXiici), the
western is described to us by Irenœus.
* See note I, p. 99. Hippolytus
also shews that Christ and the Holy
Spirit made up the full complement of
30. Ka¿ ylvovTçu TpidKOVTa alwves /*erà
tov X/hotoO koX toS àylou ÏIvevfmTot.
It is evident abo that Jesus, in the Mar-
cosían system, represented the 30 Жопе
that contributed to his formation ; and
that Christ and the Holy Spirit were of
this number; see p. 23, where Harpis
applies to NoCs. For this reason again
Bythus would seem to be independent
of the Pleroma. Compare p. 1 1, n. 4.
 cxx VALENTINUS.

Kationale that the series 1 commenced with him, while the correlative
cf. Did. or. 6. synonyms, Proarche and Propator, as clearly mark an
after thought. Still it is very evident that the Ogdoad
was never complete without Bythus and Sige. Even the
p. 112. system that described the Jîons as mere modes of the
Divine Subsistence, placed Bythus at their head.
The first Ogdoad then consisted of 2 Bythus and Sige,
from whence emanated Nus and Aletheia, Logos and Zoe,
Anthropos and Ecclesia, four pair of masculine and femi
nine terms; the rationale of this Ogdoad being as follows:
Bythus or "Appr/Tos, the First Inscrutable Cause of all, is
perfectly incomprehensible to the finite intellect, whether
of Man or Angel ; Mind is no adequate term to describe
cf. Piat.Tjm his Being; Truth is no sufficient expression of his Eeality;
is. et os. 54. the Word, meaning thereby the 3Philonic counterpart of
the Divine lèéai of Plato, conveys no true notion of the
way in which All Things have ever been present in the
Divine Prescience; neither is Life, comprehensive as the
term is, sufficiently so to comprehend the mode of sub
sistence of the 4 Eternal. But these several expressions of
Power and Glory co-eternal with the Deity, may serve to
unite the conception of things create and finite with the
Infinite; though, in proportion as they descended in closer
relation with the create, the Perfection of the Deity that

1 NoOs and 'AXi^eia, with the two
succeeding pairs of Жопв, are said to be
the primary root of all the succeeding
ЛЗопз ; aurai yàp Tpurai ката OvdKev-
tívov plÇai tGjv alüvtav yeyóvaai. HlPP.
Ph. vi. 30. Again, when Christ and
the Holy Spirit were put forth, their
immediate origin was not referred to
Bythus, ой yàp airrós 0?)<u irpokßaXev,
dXXà ó NoOs sai f¡ 'АЩвеш, Xpurràv
Kai ПееО>а áywv. vi. 31.
3 Otherwise termed á.ppr¡TOS, Pro-
arche and Propator. Sige however was
no true consort of Bythus, who included
in himself the idea of male and female,
being áppevo6r¡kvs, 99, 2, and was the
sole cause ; TeXeióre/Jos S¿ ó 11атт)р, Sri
àyèvvrp-os wv fiàvos, Sià тгрйтф tt¡s fitâs
trvÇvyiaî той NoO Kai rr¡s 'AXrçtfeiaî,
wáaas tûv yevop^evojy irpoßaKeiv eviróprive
filfas. Hipp. Phil. VI. 29.
3 266, 1. Cf. also Plut. o¡ p.h yàp
iv oipavif Kai darpois XÓ701 nal eíSr¡ ка1
airoppbai tov QeoO, Is. et Os. 59. Cl. Al.
says that XÓ70J is a barbarian (Chaldse-
an?) equivalent^for the Platonic idea.■
r¡ 5è ISéa, évi>ór)pía той 6eo0, ôVep oi
ßdpßapoi. \óyoi> elp-^Kan тоО OeoC. Str.
v. 3.
4 Cf. Maimonides, p. 108, n. 2.
 VALENTINUS. cxxi

consists in an entire abstraction from the material, was of the

lowered, as it was thought, and became in a certain °gdoad'

sense qualified; so that the Mind of the Deity, or Noûs,

that, together with Truth, was wholly cognisant of the
Being and Nature of Bythus, transmitted that knowledge
in a fainter degree to the Word, or Divine Exemplar of
All things create, and his consorted Life; to use the M.oP.49,cf.
0 Plat. Ion, p.
illustration of Philo; the magnet holds a whole series of de-^^lj,
tached rings, but with a force that decreases in an inverse и},'». ' p'
ratio to the increasing distance. The Divine principle of
yvûo-is then was the virtue that constituted the life of the p-»,i-
entire Pleroma, but in this way there was an original taint
of imperfection in it, from which none but Moi/o'yei'fyç or
Noûy alone was free. The first three pairs of ^Eons there
fore, counting Bythus and Sige, may be referred to the
notion of the One Supreme Deity existing absolutely as
Mind; and relatively also as Mind eternally cognisant of all
things, before they had been called into existence. This
relative notion of the Divine Mind in its contemplative
aspect as Aóyos, serves to introduce the most perfect of
God's works, the prototypal Idea of Man, Humanity in the
abstract, so far as it is connected with the Supreme by a
true gnosis, and therefore chosen and elect in contradis
tinction to those who have no such gift, and are wholly
incapable of the glories of the Pleroma; hence the notion
of an Ecclesia, or separation of the seed, possessed of this
attribute of knowledge, from the rest of Mankind; and by
a natural progression, the emanation of Logos and Zoe de
veloped itself as "AvOpwTTOi and ' ЕккХ^оч'а ; i.e. Man, as
redeemed to God from the world, subsisted in the fore
knowledge of the Logos, and therefore of the Deity, from Did. or 4i.
all eternity. It was the heretical phase of a Catholic
truth; and all these terms, as we have seen, were taken
from the opening of S. John's Gospel.
We proceed now with the Decad and Dodecad, the
 cxxii VALENTINUS.

Rationale series of five and of six crvfyylai evolved from the first
Decad Ogdoad. Here again there was considerable discrepancy
" in the several sections of the Valentinian school. Irenœus
says throughout, that A ôyoç and Zwi} evolved the Decad,
while the Dodecad proceeded forth from 'Аиврштгоч and
' Екк\ч<т1а, whereas Hippolytus says that No?s and 'АХцвекх
sent forth the Decad, the 1 Dodecad being the offset of
Aóyos and Twr¡. Reasons are assigned by him that give
rather an air of probability to this statement; the names
also of the .¿Eons are in harmony with it. He says, that
NoDs and 'A\r¡6eia perceiving that Aóyos and Xwr¡ possessed
the generative faculty, wben''Av6p<viros and ' ЕккХца'ю. were
evolved, evinced their gratitude to the Supreme by put-
p. xiiv. ting forth a Decad, the most 2 perfect number of Jîons;
because Bythus was the most perfect, as having evolved
by his own individual energy, the source and germ of the
entire Pleroma. Similarly NoSs and 'АХцвею being imper
fect, as not possessing that power of independent produc
tion, Aôyoç and Zwrj honoured them with a series, but of
an 'imperfect number, and put forth the Dodecad. Thus
the Decad describes attributes and qualities that agree
closely with the hypothesis that they emanated from Nus ;
and the male terms were Bythius, Ageratos, Autophyes,
Akinetos, and Monogenes; while the feminine avfyyoi are
suggestive of the intermingling, as it were, of the Finite
with the Infinite, with an anticipated solution of the résult
ée ma. or. ing discord in final harmony; they were Mixis, Henosis,
iHedone, Syncrasis, and Macaría.
The Dodecad exhibits names that are no less appli-

1 Oîrot SáSexa [leg. Séxa] aläves,
oís Tivis ¡J.éi> inri той NoO Kal tt¡s
'AXíjóeías \éyov<ri, rivés Sè iirb tov Á6-
yov Kal TTji Zafjs к. т. X. HlPP. Ph. VI.
30.
s i. e. in the Pythagorean sense.
8 MlLLBB prints dXXà yàp dcareX«,
without note or comment ; but the cor
rect reading is manifestly dXXà yàp èv
dreX«. In the last line also of the same
page the reader may note the correction,
Аёка Sè ol tov NoCs (col rfjs 'AXrçfMas,
SaSéna Sè ol tov Áóyov nal tt¡s 7jwt¡s.
4 See lxxxi. 7, 9, lxxxii. 5, lxiii. 1.
 VALENTINUS. cxxiii
cable to гА0уо$ and Zwt}. It was to the Decad, as the and
Dodecad.
Regeneration of Man is to the Creation ; and it shadowed
forth the work of the Spirit in the Regeneration of Man,
the recipient of that Divine seed or yvwcriç, which is his
true life everlastingly decreed in the will of the Supreme.
Thus we meet with the male terms Paracletus or 2 Delegate,
Patríeos, the source of filial adoption, Métricos, the reflex
of the work of the Spirit, the Eternal, the Called, and
the Destined; Aionios, Ecclesiasticos, and Theletos. While
the first three female iEons speak for themselves as the
gifts of grace, Pistis, Elpis, Agape; the 3 fourth is the
Cabbalistic ЛУЗ. avveaiv, the last, П05П, (or rather Г003П,
Prov. ix. 1,) ao<pla, of the same system, while the penulti
mate MaKapioTtjs was in all probability ГТ^К, the Syrian
Fortuna (Glücksgöttin, Gesen.) or Astarte, incorporated by
the heresiarch to attract converts from among the Syrian
heathen. So far it is not difficult to trace a certain kind
of rationale in the Valentinian system ; and taking it as a
whole, it was an attempt to exhibit Biblical truths, with a
philosophic colouring, and with an Oriental application of
the emanative theory to the ideas of the philosopher. In
fact it was a purely syncretic combination, in which each

1 Here again Hippolytds notes a
varied account, (терм Si toùs SéSeica, foro
той 'AvBpilnrov ко! TTjs 'EnuXrialas, f-repoi
Si fori rod AÓ70U ко! TÍjsZuiíjs. PA. VI. 30.
3 Philo uses the term in this sense,
OùSevl Si тгаракХ-fp-y, ris yàp r¡v (repos;
à pJmip Si ¿aun? xprço'ci/u.ei'os ¿ Geis к.т.Х.
de if. Op. 6. Again, тгарАкХ-ггто» irayá-
ценен veiBii, к.тЛ. ib. 59. The Christian
instruction that Valentinus had received,
and the liberal use that he made of S.
John's Gospel, (see 1. 75—83, n. 46,)
would justify the supposition that he
used the word as our Saviour, who
in promising iWov rapdnXrrrov Joh.
xiv. 16, implied that himself was wapd-
K\rrros, as in fact the same Apostle
terms him, 1 Joh. ii. 1. In the Didaic.
Or. the same term is declared by Theo-
dotus to be the synonym of Jesus ; see
p. 38, 1, 2, 3, but it is clearly in the
sense of Delegate, Sri irXjipijs rCiv alêvuv
iX-f/Xveev, ¿s áxo тоО SXov жроеХвЛг,
and Tertdilian says, vicarium prœficû
Paracletum, Soterem, с. Val. 16. Here
it is applied to the Spirit, as I imagine,
in the same sense, as the vicarious re-
presentative of the Pleroma in the elect
seed.
a The Spirit throughout the Gnostic
systems was considered as feminine,
(See pp. 21, 3; 33, 1; 46, 224, 225;
234, 4.) So in the Cabbala ГО'З is the
Supreme Mother, the Mother
Inferior. Cobb. Denud. П. i. 362, 363.
And see Philo, de Ebr. § 8.
 CXX1V VALENTINUS.

Enthyme- notion as it arises may be referred with a tolerable degree

818' of certainty to its origin, sometimes in the Oriental
theosophy, sometimes in the Jewish Cabbala, but far
more frequently in the Greek philosophy.
We turn now to a scarcely less abstruse subject, the
Valentinian account of the Creation of the world. It may
be premised that it agrees neither with the philosophical
notion that matter is eternal, simply because nothing can
come of nothing; nor with the later Oriental view, that
matter is the matrix of the evil principle, eternally co-ex
isting with Supreme good, and contending for the mastery;
г. в. on the contrary, Bythus, in the beginning, was a solitary
abstraction, and it was only after many successive emana
tions, that 'matter was brought to the birth. There was a
recognition of the Eastern principle, so far as it was
thought impossible that gross matter should be evolved
immediately from that which is purely spiritual substance;
but virtually the Mosaic account was adopted, that God
created the Heaven and Earth, and all the generations of
pp^xcv. them; and so far, as we have seen, the Basilidian system
also agreed. The Valentinian theory then exhibits the
following notions. In the first place 2Love was the impul
sive principle that caused the emission of the Only-begot
ten Noûs, and 'Ккцвбш, and a Divine 3év6úmr¡ais was its
mode. But *Yi>w<tk was the substance in which Nois was
evolved; and that which in Bythus was an impulsive Love,
developing itself in the Divine conception, was Engendered
1 Cf. TrpuiTTjv àpxty ¿(TXwévaL t^v yvévcws, ws 7ra7%> vl(pt Kal èvdvpvqiTLi
overlay, p. 17, where see the note also; áX^Oela, &тг' dXrçôeias wpoeXObv c!is âwà
the first germ of all things is expressly ¿v9v/i^<Teas i¡ yvûeris.
referred to Bythus, as ápxb tûv wápTwr, 3 p. 14, п. 4. Similarly Enncea
ка1 KaBdirep атгёрр.а, p. 9. and Thelema were the two co-ordinates
2 p. 99, n. 3. Compare also Did. of Bythus, in the Ptolemean view, p.
Or. 7- yêyovev obv ка1 ó атгЬ yvécreat, 107.
TovrtaTi rijs TarpiKTjs ёгвирг/о-еоя irpoek- * p. 13, § 1, beg.; ъг, i; 53, 1.
0Ù3V, yrûo-is [f. l. vovs qu. TN0Ï2] tout- 5 Compare жрЬфааа/ \ib àyairrjs,
èaTiv ó vlàs, 8tl Si' vlov è жатур lyviia0-q к.т.Х. with vd8os...& h-f/р^ато èv rois
то Sè rijs &yair?is тгкеО>а кёкрата1 тф тщ irepl rbv Now, 14, 4, also 76, 1.
 VALENTINUS. cxxv

in each successive emanation, as an èv9ùfiri<rts or intentio Gnosis.

animi, whereby every Жоп desired a perfect knowledge of
Bythus. 'This yvwais, in each successive development, be
came weaker; while, in proportion to its declining strength,
the 2 desire for unattainable knowledge was intensified,
until a point was gained, when -yvwcns was at its minimum,
and the primordial èvêvfitjcrK at its maximum of develop
ment ; it was under this condition that Sophia trans- pp. и, m, i.
gressed the bounds of the Pleroma, in her desire to know
Bythus in his Ineffable glory; and her longing threatened
speedily to 'resolve her into the entire substance *(eU rt)v
oKr¡v ovslav) of Bythus, i. e. her Enthymesis into the Love
of which it was the representative, and her gnosis into the
Omniscience of the Omniscient; when the 5 entire body of p. ie, s.
./Eons, becoming alarmed, lest in her fate they should be
hold their own, as sharing with her the same Enthymesis,
besought Bythus to alleviate her distress. It was at this
point that a boundary line was first drawn around the Ple
roma, and 6Horus was evolved by Bythus as the stay and
support of the whole system; he was in the image of
Bythus, unpaired, and without sex, and was put forth
through Monogenes, that the remedy might be co-extensive

1 Compare the Marcosian view, ws iv 7го\\р vky, represented Platoni-

PP- '30. '3«i a"0 3I0»
3 See p. 14, n. 7. Compare also the
Basilidian notion, p. cv. 3. It may be
observed, that АОДнрги, -¿ ct. xvü. îû,
is rendered in the Peshito vers, by
, yvw<ns. Abo that vovs was
evolved by the reaction of Bythus upon
his own Mind; 5ià rrjs bevpvfiatws tt)s
iavTOv, wt 4k iambv iyvoiKws, irvcv/ш
yvuatws otiarjs èv évúffei irpoißakc, rbv
Itovoyevrj. Did. Or. 7-
3 ¿iré ttjî yXvKÍrrtTos ...hi /СОТОТГЕТгб-
fföai. Ibid.
* The view of Neander, see p. 15,
n. 3 ; but the sequel conveys the notion
of material substance: compare p. 24,
cally as äwetpor, p. Vj. The opening of
the Didasc. Or. as emended by Bernays
also favours this view; Christ, it is
said, commended Sophia in her passion
to the Father, Iva pvty катаах^Ч im-аСва
inrb tQ>v àpiffTtpwv dvvdficüjv, § I, where
ápi<TTcpwv has been substituted for the
old reading втер1акш.
5 Perhaps in p. 15, íXtjk, was an
early gloss upon oialav, in its Aristotelian
sense of matter, but read by the trans
lator and others as S\tf.
8 pp. 15, 17. Hippolytus, however,
places first the emanation of Christ
and the Holy Spirit, as making up the
complement of thirty Жопе. See 20, 4.
 cxxvi VALENTINUS.

Enthyme- with the disorder, èvdvpriGis having been developed with

siв find Ïiôp
Paesion, the first evolution of NoCs. This Horus had a two-fold
function, being both confirmative as opos, and separative
as 1атаир0$: in either respect he strengthened and sup
ported Sophia, and having separated her from her passion,
kept it from re-entering the Pleroma on the one hand,
while on the other he stopped all further egress to the other
iEons. 2 Elsewhere Horus is said to have been distinctly
double; one boundary intervening between Bythus and the
pp. cxix. i, Pleroma, and a second shutting off Achamoth, the hyposta-
tised Enthymesis of Sophia, 3that is, the lower Ogdoad
from the Pleroma. These Jïons were as the ïUai of Plato,
having each an individual Divine character; each was a
reflex of the Divine Mind, and each was the 4 archetypal
representative of a subsequently created system. The per-
ptot. ix. i. Bonification of Wisdom by King Solomon, in the Book of
Proverbs, and again by the writer of the apocryphal book,
in no way offends our sense of the true and edifying.
The inspired writer ascribed to Wisdom the principal
agency in creating the world, so also did the heretic ; only
then he intercalated a whole system of Divine entities,
and developed in an absurd and extravagantly grotesque
manner material substance from spiritual ; giving a shock
to our feeling of reverence, and at the same time to
common sense.
1 crravpbs meaning, not a cross but a <reibp,eva ка1 àvakiicvùiieva, та fièv TVKvà
stockade fence, formed of crTavpol or Kai ßapia ÄXXfl, та Sè iiava ка! коифа eU
stakes. Hippolytus calls it xapcUw/ta. irépav ífei ферб/ieva iSpav тЬте oí/ты rà
See p. 1 8, n. i : for the other names of rirrapa -yevj] <rei.6iJ.eva vtö t9¡í de(ap.é¡>r¡f,
Horus, вее the notes on pp. 18, 19; to Ktvovpevrit airrjs oTov ¿pyávov crei.crp.hv
which we may add the suggestion, that irapixovros, к. т. X. Tim. p. 53. The
Valentinus borrowed his notion of Car- modern dressing machine is described.
pistes, the separator of chaff from the 1 p. 100, ipovs те búo {пгёвето. к.т.\.
grain, from Plato, where he speaks * r¡ KaXovpJvri кат aùroùs '07Íoás,
of the violent separative Klrqcris of the i¡ i/crbs ПХур&цато! ~o<fría. Ph. VI. 31.
material elements : Tà bè KivoÚLteva 4 "'Ekocttoí тшу aiévwv îbiov ¿xel ""M*
ÄXXa áXXoirc àei (pépeaOai biatcpiváp-eva, ры/ла tt)v (ri'Çvyov. "Ocra ой/ ¿k <rv¡yytas,
iScrirep tí. inrb тшу тКокорыг те ка1 фа<г1, rpoipxerat T\r¡pap.ará ierra/, ocra
ópyávwv тшу жерХ ттр* tov ctítou каварспу 8è àirb èvbs, elicóves. Did. Or. 32.
 VALENTIN US. cxxvii

Hitherto we have detected nothing approaching to a eliminated

materialisation of these iEons; the first step in this direc- pieroma.
tion was the separation of 1 Enthymesis with its incidental
passion from Sophia, who then returned into the Pie
roma relieved of her craving for forbidden knowledge,
and established in that which is the only guarantee for
continued duration, the conviction that the Supreme Being
is wholly ineffable and inscrutable. But her Enthymesis
with its passion remained without the Pieroma, as an
abortive substance, spiritual in its character, but "without
form, and void of ideality, though endued with 'something
of the J2on's impulsive character ; wherefore as being
without form, the paternally 4generated element, mere
substance being inherited from the mother, Enthymesis
was known as the weak and female product, and was
named 5 Achamoth, Solomon's equivalent for Wisdom, and
her irá9r¡ eventually were hypostatised as distinct material P. 35. 2.
substance.
In order to preserve the iEons for the future from
similar passion, Nus, 6 by the Father's forecast, put forth
another avXvyla, Christ and the Holy Spirit; the latter
throughout the Gnostic systems involving 'the feminine
1 Enthymesis or Achamoth, as the s p. 31, i.e. Г^ОЭП, plural in form,
representative of the arrhenothele By- but in power a singular noun. Prov. i.
thus, received a variety of names, the 20, ix. 1. Possibly also, xiv. 1. The
feminine titles of Mother, Ogdoas, Wis- Valentinian Achamoth is clearly iden-
dom, Earth, Jerusalem, and Spirit, 46, tical with this Hebrew term ; for Theo-
as also the male appellation of Lord. dotus after citing Prov. ix. 1, proceeds,
3 The Hippolyten text is faulty. Kal rpwrov irivruv irpoßdWtTat eluiva
The abortion of Sophia is styled oùtrlcw той irarpit, Qtbv ît' où iwol-qaev точ
tvfxoptpov ка1 c¿KaTa<rKeúa<rroy, but the oipavbv ка1 tíjv yijv, к.т.\. Did. Or.
scripture quotation that immediately 46.
follows, suggests the true reading, r¡ Si 6 катЬ. irpo/iijöeiox tov ïlarpés, but
yfj ijv àiparo! koI Л«ато<г*сйа<гго5. It evolved by NoCs, p. 21, as HlPPOLTTue
should be noted that Achamoth repre- has said, ó Xpiarós éiriTpo§\r¡etU àirb
i the unorganised state of the Pia- тоС NoC xa¡ rrjs 'A\r)0eias, 4ц6рфи>ае,
tonic Boul, as yet void of Intellect. к. т. \. VI. 31.
3 ipvmK-ipi rwa Aiiivos Ьрцт]ч rvyxà- 7 p. 33, n. I ; p. 46; and p. 101; but
vowa». Ibid. Cf. p. 33. Philo suggested the peculiarity, p. liv.
* p. 16, 4 ; p. 20, 1 ; p. 32, n. 2, 3. 6 ; cxxiii. 2.
 CXXV111 VALENTINUS.

Christo- notion. First of all Christ confirmed the Jîons of the

ogy" Pleroma, by conveying to them the knowledge that the
Supreme is wholly incomprehensible, and that their only
'security lay in a full conviction of this truth; but that the
source of their being and formation, was that which may
be conceived of Him, Trçy èè yeveaews clvtov 2[avTwv] кal
/иорфшаеах: то 3 катаХукто*- аитои. The Holy Spirit then
perfected so completely the harmony of the Pleroma, that
each iEon became one with the others, and the style and
title of each individual became the designation of the
rest; then the entire body, like the Siren, so poetically ima
gined by Plato as the harmony of each mundane orbit, or
like the rolling spheres of Pythagoras, or, if it may be
added without irreverence, like the Sons of God of the
patriarch Job, pealed forth the 4praises of Bythus, who
reciprocated their joy.
But their praise took also a practical turn. For as the
ДСопз were now та irávra èv nâaiv, so each contributed
that which was most excellent in his individual being, for
the formation of Jesus or Soter, reXewrarov kÚXXos те ка1
аатрои irXripwßaTos. Misappreciated Scripture once more
was the guide, which says, èv avrw evb¿Kr¡ae irâv то тгХцрюца
KctToiKtjcrai, and again, àva.Ke<paXaiw<jao9ai та iravra èv тф
Xpio-Ttp5. This last and final product of the Pleroma
was called Soter, Christ, Logos,6''OXov, and Wâv, as being
1 See p. 2i, 3. terpart of Bythus, èv yàp тф ayevrirnp
s The reading aùrûp being confirmed tp-qalv t<rri iravra àfwv. Hipp. Ph. vi. 30.
by Tertüllian, p. 21, п. 4. 6 p. 279, 2. Salvatorem, quem etiam
3 Hence the Enthymesis of Sophia Totum. Cf. Did. Or. 23. Possibly the Stoic
was S.ßt>p<po$ Kai avelb-qî, 8ià tov /M¡Séy distinction between тЬ irâv and тЬ Skov
катаХа/ЗеГе, p. 20, п. 2, and again йатгер led to the adoption of this term. Tota-
(ктршца 81a rb in¡bh KaTei\t¡<pévai, p. lity bore reference to the entire pleroma
32, n. 2. exclusive of rb Kevbv, cf. 31, 4, and
4 р-ета p.eya\T¡s ха/><" v/ii>íj<rai rbv Ii. iii. vii. ; and according to Stob^os,
Нротгатора, 7to\\í?s evtppaaias fiera- Pltys.l. 3, ol 'ZtwikoI oiaípépeiv rb irâv ка1
trxàfra, p. 23. rb 6\of irâv fih> yàp etvai aùv тф кеуф тф
5 Other texts to the same point of áneípíp, iXovSè хырктоОкеюО rbv кбарлр.
Valentinian application are added, p. p. 53. The same idea is observable in
29. In this respect Soter was the coun- the Sep. p. 273.
 VALENTINUS. cxxix

of All. With him also was evolved a body-guard of Formation

connate (6/ioyeve7$) though not consubstantial angels.
It may be observed here that Christ, the ovfyyos of p-^-j.
the Holy Spirit, was ó тгршто$ and à avw XpicTToç, while the isbfS.;
second Christ was a synonym of Jesus; there was also a
third Christ, кат' okovon'iav, who was born of the Virgin mt
$ià crtoKrjvoî, and a fourth, that descended as a dove ; shew
ing altogether a type of the Tetrad. Christ now confer- P. et, 1.
red upon Achamoth that definite conformation, кат ova-lav,
though not ката yvwaiv, that enabled her to set in order
the world of matter. For Enthymesis, separate from
Sophia, and remaining without the Pleroma, lay èv ovciôs p. я.
ка! Kevw/iaTos toVois, the Mosaic chaos, Without form and
void, or rather the Platonic whirl of rude and undigested ç.^- *
matter. And first, Christ was said to have stretched forth
beyond the bounds of the Pleroma, èià тод aravpov ётгекта- p. 32.
devra, and to have formed 'Achamoth substantially, though
not yet spiritually ката yvwatv. It was also a secondary
type of the many generations, during which man's natural
reason existed, partially lighted up by the Logos, but unre
claimed by the Spirit, that intervened before Christ came in
the flesh. Then after the formation of Achamoth, Christ
withdrew once more into the Pleroma, and left her en
dowed, scarcely with a rational intellect, but with an instinct
that impelled her forward in pursuit of the receding light
of Christ; *Kat e/j.<ppova yevo/uévt¡v èirî fyiTtjaw opfirjaat той p. 33.

1 When IrsnjEDS saya that Enthy-
mesis, at first Лрорфм каХ ára'Seos, was
afterwards formed by the energy of
Christ, and endued with intelligence,
ixopíputitíaáv те айтт\р каХ (fufpova yevr¡-
Ottaav, he expresses very closely the
Platonic notion, that the everchanging
external chaos was animated with a soul,
confused, and deprived of intelligence,
and governed only by a blind necessity ;
that God endued this rudimental soul
with intellect; subsequently the material
VOL. I.
world was organised, when the reason-
able soul was placed in it, and the
world beeame an animal endowed with
intellect. Achamoth appears to have
been to the Platonic ^vxb> as the Pla-
tonic idea was to matter; i. e. its ante-
cedent type. Demiurge was the actual
soul of the world.
a lutppovos, it may be noted, is a term
used by Plato Tim. p. 46 E : ràs rrjs
(цфрот! <pv<reus alrias irpCórat р.ета-
SuÍKew.
i
 cxxx VALENTINUS.

Platonic KaraXiirovTOi avTt¡v <pwró$. Horus however interposed, as

in the case of Sophia, and prevented her onward move
ment. She remained in solitude therefore, without the
Pleroma, the victim of manifold distracting váQrj, fearing,
doubting, and, as having received no formation ката yvwaiv,
ignorant. One feature, however, in her constitution was
p. 35. peculiar to Enthymesis, that did not attach to Sophia,
namely her conversion, from which there first resulted
the prototypal soul of the world, and the Demiurge; and
afterwards from her sorrow, fear, and various тгавг), all
other created substance. So in her tears 1 flowed forth the
element of water; and light from her hysterical laugh;
while her grief and consternation gave birth to other
elements. Even so, however, Valentinus may not have
intended that the 2gross matter of the elements now had
their origin, but only that their ideal substance received
its being in her ir¿9r¡ : for it is stated in the sequel that the
Demiurge was the maker of the light and of the heavy, of
p-43. the buoyant and of the gravitating, 3and it was only then
that matter had its /иёве^ц with ideal form. If so we have
another point of connexion between Achamoth and the
unformed Platonic matter. Thus toVoç, the space that
Tim*, so. the create should occupy, or то ёкцауе7ои, the mould that
receives the form, or то kv ф ylyverai, that in which sub
stance is produced, is in the Platonic system as a 4 primitive
1 Valentinos here borrowed a 3 In the Aristotelian theory, matter
poetical myth from Pythagokas, as without form had substance though no
instanced by Pldtaech, 5ó|ei Sè ка1 тЬ true body, of which the ideal form was
birb Twv TlvBayopiKÜp \eybp.e>oi>, is 4 a necessary element ; bv rpbirov yàp то
ваХаттт; Kpàvov Sáxpvóv èaTiv, к.т.\. eîSos tt¡s ûXijs афшревЬ aa&pjLTOv chai
de Is. et Os. с. 32. See also p. xxxi. 1. тиух&Щ ovtíos ка1 ttjv vKtjv tov ctbovs
s Just as the first ideal matter of xwPic^^VT0S> <f&iM. Ach yàp ap.<póiv
Plato was undefined and undefmable, tíjs avvbbov irpbs т^у tov aúparos birb-
it was neither earth, air, fire, or water, атаяа/. Stob. Phys. I. xi. 4.
ргугс baa Ik tovtwv, p~f¡Tc ¿£ iîc таОта 4 Which however, as the philosopher
ytyovcv, à\\' ààparov ctSbs ti (cal í/iop- confesses, can be brought home to the
фон, rravbcxh, p.CTa\ap.ßivov Sè iiropw- senses only as a dream, fióyis irurrbv, à
rará tov voryrov, Kai bvaaKéraTov Sr¡ óvcipoiro\oüp.a> ßMirovrcs. Tim.
airà Xéyovres où yf/evabpcda. Tim. 5 1 A.
 VALENTINUS. cxxxi

substance, the antecedent representative of grosser matter; analogies,

the counterpart of which we easily identify in this transcen-
dental product of Achamoth's passion. To èv <¡> ylyverai is
sufficiently descriptive of the lower Ogdoas the region of
Acharaoth ; it was the cradle of creation, from whence the
earliest germ of the material dated its rise. Again, VoVos,
the habitat of Demiurge, was in the Platonic scheme the
recipient of the eternal conception of things material in
the Divine Intelligence, and it had its counterpart in the
Pythagorean то nevo», the breathing ground, as it were, of
the animated world; 2oi YIvBayopov e'/cTos elvai tov коацои
kcvov, eis о àvairveï о коацоч ка\ е£ ov. Achamoth then
was placed for the present eis tov vwepovpaviov tottov tout- p. 48.
earIV èv Tr¡ цеаотцп, where the term десготде also was
suggested by Plato's цеоотуте? or harmonic means, which nm.Xi..
he interposes in the generation of ^v^y. And further the
constitution of Demiurge himself, intellectual but not
spiritual, and evolved by Achamoth at the same time with
the prot-ideal substance of matter, is in close harmony
with the formation of the mundane soul in Plato; the
Creator having taken a portion of indivisible substance, del n™. 35.
ката таита, eternally the same, and of that which is divisi
ble, formed of them a third mean substance rphov
àn<bolv èv ^weKepáaaTO ovalas el&os, consisting in part
of each, тг}ч те tüvtov (púcrews ai irepl ка\ tÍ¡<¡ Oarépov, and
placed the substance, thus formed, midway between the
divisible and the indivisible, ката таСта ^vveo-Trjaev èv pécrtp
tov те àfiepovs avTwv Kai tov ката та аш/хата fiepurrov.
Still this composite substance was only ideal, Tpla Xaßwv
avTa орта амекерааато eis ßlav wávTa Ibèav' in all of which
terms we trace the original of the Valentinian evolution
of Achamoth, and the animal principle Demiurge, as also

1 ПХ^та* tóxok elvai тЬ /ífraXijT- fiévT)v. Stob. I. xviiï. 4.

tikík tûv elSwv, бтер etpi¡KC цетаформйг 3 Stob. Pkys. I. xviii. 4.
ttjf vKriv, na&dircp Ttvà TiOfyv1' tal íf£a-
¿2
 cxxxii VALENTIN US.

Formation of their particular sphere midway between the Pleroma and

yvOff^. the world of matter. Enthymesis next became a suppliant
for the return of Christ, whose Light had receded into
the Pleroma, leaving however a certain shadow of glory,
which, when contrasted with chaotic darkness, was positive
light. So in the Didasc. Or. upon Lam. iv. 20, èv xj} o-Kiq.
avTov fyaovTctt, it is said, акт yàp rrjs So^rçs то? ^toTtjpoç
Ttjs irapà ту Wárpi, i) irapovaía r¡ èvravda, фшто$ ¿*¿ акш
où акото$ à\\à (pwTiapós èanv. § 18. It was a reproduc-
pP. xcix. c. tion of the inherent aroma tijs i/iotijtos of the Basilidian
p. 38, a scheme. Christ in answer to her prayer sent the Paraclete
p. 23. or Saviour, endowed with the same collective gifts as Jesus,
and accompanied by an angelic 'body-guard. Achamoth
at first was alarmed at the glorious apparition, and veiled
her face cV alSw, symbolising perhaps the Platonic notion
that before the orderly creation of the world commenced,
matter and the soul were wholly unguided by intellect,
Iimùï'' an(^ obeyed simply the rule of blind necessity, ¿£ аиаук^
KWOVVTWV.
Next, Achamoth received from the Saviour the for
mation /caret yvwaw, denied under the former revelation
of the principal 2 Christ, and was set free from her
irddt]. These were imperishable, as having originated in
the JE on Sophia, they were therefore hypostatised, as the
ideal substance 3of matter; and it is at this point that we
first observe the 4 introduction of the element of evil into

1 Cf. the (гтрапйтси Beol of the Py organised, a better term would be un

thagorean Onatas, rol 5' &W01 вео1 worl
тЬр irpârov debv Kai voarbv oîitws Íxovtl,
Натер xopevral vori корифаюу, ка1 arpa-
TiGrrai irarX атратауЬу. Stob. ï. ii. î8,
39-
2 p. 41. The Valentinian reproduc
tion of Christ in various phases, is in
complete harmony with the Egyptian
mythological permutations, see pp. xx.
xxii.
3 See p. 40, n. 3, where for un
formed, the idea followed being that of
Plato's first matter.
* Note however, that evil,thus arising
from the Enthymesis of Sophia, is traced
back to the primary emanation Nus,
and had its source in Bythus, (p. 14,
n. 4), just as in the Zoroastrian theory
light and darkness, as two co-ordinate
ideas, sprung from the Infinite, pp. xiv.
XV. The origin of evil therefore was
antecedent to any contact with matter.
 VALENTINUS. CXXXÜi

the world of matter; for by reason of these ттавч or Spiritual

affections, the idea first, and consequently the substance of pnnc'ple'
matter obtained a double character; of passion, which was
evil, and of convertibility; in the words of our author,
trpos то yei'éaOai ¿i/o ovalas, Tt¡v (pavXtjv twv TraOwv, tt¡v те p- **•
тщ ivioTpo(pr¡<i ёртгав!}. Further, by reason of this hypo-
statising of ideal matter, the Saviour was said to have
created the world bvväßei, virtually, though not actually, v- «•
Achamoth now separate from grosser passion, conceived,
from the vision of the Saviour's angelic retinue, the spiritual
principle, afterwards infused into the elect souls. The origin
of all created substance, matter, soul, and spirit, is thus
accounted for, év ¿Wa'/xei: the formation of the first two
principles was within the province of Achamoth, that of
the latter was beyond her power, as having like herself
emanated from the Pleroma, but endued with that essen
tial lyvwai<i which was as the life of the perfect Л5опз.
The principle that corresponds most closely with the
mundane soul of Plato was now evolved, Demiurge, the
king and father of all * psychic and 3hylic substance. The p «•
former of these in imitation of the Platonic, or more cor
rectly perhaps of the 4 Pythagorean notion, was termed
èeÇtàv or the dextral principle, the latter аркттерои or
sinistral. In the Platonic system these relative expres
sions had an 5 astronomical bearing, in the earlier theory,

Not very dissimilar was the Pythagorean
theory, that evil was co-ordinate with the
evolution of the Dyad; twv àpxwv тт)х
fíiv fiofiSa 6ebv ка1 Tâya&àv, tJtis Io~t\v
il той fóoj <t>v<rvs, aÓT&s 6 voit, каХ tíjv
ibpunov SváSa oaiaova, (cal tí какЬу, ircpl
i¡v iari то i\tKbv ttXtjSos. Stob. I. ii. V).
1 27, I, and see Index, v. yvwaii.
3 twv Sfioovfflwv айтф, tovtíoti tûv
yf/vxíKwv. It was evolved from the pas
sion of fear, the instinctive cause of
animal self-preservation. Cf. also the
BaHilidlan notion, Clkm. Al. Str. u. 8.
3 twv in той ird0ovs Kal Trjs vKris.
4 Oi pJtv \lv0ayopiKol Sia t\(i6vwv
ivopÁTwv Korrryopovai, tov ¡iív áyaOoíi
то tv тб Tr€ir€paap.évov тЬ pévov тЬ €V$Ù
тЬ TT€piff<r6v тЬ TtTpáywvov то ïtrov то
SeÇtov то \ap.Tp6v tov Si какой tV
5fd5a tô âireipcv тЬ <p€p6p.evov тЬ Káp.-
TrvKov тЬ ILpriov тЬ ¿TepófiTjKfs тб tLviffOv
тЬ ápiCTepbv тб ckotuvov, úore тайтач
àpxàs yevéaews bwoKeip.évat. Plüt. de
h. et Oe. c. 48.
6 t$¡v p.iv oír í£w форау, éiretpi/ipAO'cv
etvai tt¡s TO.ÍTOV <pi<rcws, tí¡v Si évrbt tt¡s
 cxxxiv VALENTINUS.

and as in the Valentinian they involved a 1 moral notion ;

J and the idea has descended to us through the 2Latin
and German languages. 3 Plutarch assigns an Eastern
origin to the fancy, and terming it тгартгаХаик $6%a, says
that two co-ordinate principles were believed to exist, the
one of good, right and true, the other of evil, and directly
antagonistic of the former. 4Lactantius apparently copies
his statement. In the 6 Jewish Cabbalistic writings we
find the same idea, whether borrowed from Greek philoso
phy or from the East ; and in man's constitution, soul and
spirit are symbolised by the right and left sides of the body,
while Macroprosopus or 6 Infinite Source

ewripoV tV ¡ib Sr) rairov, ката irXev-
pav èirl 5e£ià тгерьтгуауе, t^v be Oarépov,
ката bidp.erpov, èir' dpiarepd. Plato,
Tim. p. 36 с. The philosopher however
is speaking of the equatorial circle and
the ecliptic ; of which the one was ex
ternal to the other, and forming an
angle with it. The East is here тЬ
Seftdc, the West тЬ àpw-repbv. The
Egyptians used the same terms, but of
North and South; for the rising sun
representing tov KÓcrpov Trpbcwirov, has
the North to the right, and the South to
the left; and identifying Kronos with
the Nile, they considered that he had
his origin from the left, and was ab
sorbed in the ocean to the right; Kal
6pr¡vbs кати* lepbs èirl tov Kpbvov yevb-
p.evos, eprjvëi bè тЬу èv tols dpicrrepots
yevbpevos p,èpeaiv, èv bè rots beÇioîs <p6ei~
pbpevoV Myiwrwi yàp oíovraí та p.èv
ёша tov KÓo-fiov irpbffonrov ¿tvai. Plut.
Is. et Os. 32.
1 Theodokus, as quoted by Plu
tarch, used the terms of the Intel
lectual, and its converse, when he charged
his pupils with receiving with the left,
that which he gave them with his right;
toùs Xoyovs aÙTod tt¡ 5e£içt irpoTeívovros,
èvlovs т% йрштерц. 8¿xe<70tu tûv акроырё-
vwv. Is. et Os. 68.
3 Bas Hecht, and Sinister.
3 àirb bveiv èvavriuv àpx&v Kai bveiv
àvTnrdXùiv bvvdpeojv, ttjs pèv èirl та 5e£tà
Kal кат1 eùdeîav V(pijyovp.évr}S, ttjs b'
lp.wa\w dva<sTpe$ov<rt)% Kal àvaKXùanî, S
те ßlos /xiktôs, ка1 6 Koffpos, к.т.Х. de Is.
et Os. c. 45.
4 Fecitque ante omnia duos fontes
rerum sibi advcrsantium, illos videlicet
duos Spiritus, quorum alter est Deo lam-
quam dextera, alter tamquam sinistra.
Inst. il. 9. The dualistic principle
therefore was not independent of an
antecedent cause. See pp. xii, xiii.
pn \mnm nvby (rupv na i.)
íósoci won pDD pno prm
КЕ>Пр КПОИ ЛУОН D1K W:j
5. Zeniuth. IV. 7, 8. ГГП C^S3 tÓNDEH
When the lower Adam descended (into
the world) in the likeness (èv eUbvi) of the
upper, there were found in him two
spirits. Man is completed of two sides,
the right and the left. The right (signi
fies) the holy soul; the left the animal
principle (soul of life). Compare pp.
43; 3- S1, an(i HlPPOLTTDS, S6vap.iv
fpvxtKTjs ovfflai, t¡tis ка\еста1 5e£ià, ó
bnpiovpybs. vi. 32.
6 Without doubt 'KpiKawaTos or
Mí¡t<s, the Orphic Airyos. Lobeck Ag-
laoph. I. 469, 483, who also, like the
 VALENTINUS. cxxxv

of all, was wholly '¿e£io's. The apocryphal, though highly Good and
ancient Clementine homilies, supply more than one in- Evi1'
stance of the same mode of thought, and 2Heaven is the
Right, Earth the Left principle. 3Good and Evil also are
symbolised by the same terms ; and the whole human race
is arrayed under these two principles, 4the Right leading
to God, while the Left is the scourge of the wicked. As
regards the Valentinian system, BTheodotus states that
the Right principle subsisted before Achamoth's prayer
for the light of Christ's glory ; but 6 the spiritual seed of
the Church, which was still ée¡~tov, was subordinate in point
of succession to the Left power. Evidently, however,
Valentinus found these terms ready to his hand; and in his
system the Right designated the immaterial principle of p- «•
the soul ; the Left, the grosser principle of matter ; the
former alone being capable of salvation, but only so far P. n.
as it was conjoined with spirit.

Rabbinical prototype, was arrkenoth.de.
Ib. 490,
e^Avç Kot ytvtmp кратеров 0eoç 'HpiKairaío?.
Compare also StoBjEUS, Phys. I. iii. 56,
where the notion is traced back through
Bardeeanes to an Indian source.
1 There is nothing sinistral in this
Ancient Inscrutable Being, he is wholly
dextral. Idra R. § 81. i6xüV> Г\Ь
Ю'О» l6ö ЛКО'ГЮ Кр'ПУ 'КПЗ
It may be noted that Demiurge, among
other names, was called by the exact
term so frequently applied in the Cab
bala to рВЗХ "рТУ, viz. iraXotos тык
Jlfiepûv. Hipp. Ph. vi. 32.
8 'Ек àpxv b ®ebs ttt ш>, й<гжер îefià
ка1 àpifrepà, TpCnov lirolnaev rbv ovpa-
vbv, eîra rty yrp>, ка1 ovtus ката тЬ
iÇrjs rdcras ras ovfvylas амуеат-^аато.
Clem. Нот. п. i6. The idea was
Valentinian; Theodotus gives as syno
nyms ríe oipavbv ка\ rty утр/, rovréari
та oipina icol tí. itrlycia, то 8e£to /col
та àpiOTtpA. p. 43, n. 3.
8 Ai/tîko yoOv ~2.ip.b3v, àpiarepà tov
0eoO Sivapus ùv, ко! rûv rbv Geèx oîk
(Штыу, iirl ко/coiroiío tîjk iÇovolav (x<av,
viaoïs ùp£s irtpißaKüv ■qSvv^en. Clem.
Лот. VII. î.
4 Avalv ёкЛеготе ípxovatv, 8e|iûv
re Kai evuvóp.wv, .... тф Веф Ôià tov
âyadov Kai 5e£iov iryçpÀvos тгроафбупте
. . . aùrbs yàp pinos Sià rijs àpiarepâs
ivatpwv, Sia tt¡s Se{iôs fù>o7roiij<rai Sora-
rai. Clem. Дот. vu. 3.
5 Tà pèv yap 5e£tà irpb rr¡s tov (pwrbs
a¿ri}<rews irponvéxQn iirb rrjs pnrpbs, та
Ы airéppara t9¡s ёкк\па1а! fterà rfy/ той
tpwrbs ahnffiv, бте virb tov äßpevos та
àyyeXtKà rwv trwcpfidrup TpoeßdXero.
Bid. Or. § 40.
6 'AMa Kai evuvvßoi Swdpeis, irpûrai
wpofikne¿t<rai тш SeÇiûv vir' avríjs, ¿iré
TTjs tov tpwrbs Tapovalas où рорфошта1,
KaTeKeltpe-nffav ñ¿ al àpiarepal ЬтгЬ tov
tóttov p.op<pü)6i)vac. § 34. Неге mention
is simply made of the spiritual seed, not
of the animal or intellectual principle,
which, as in the Platonic theory, was
antecedent to the material. As the
 CXXXV1 VALENTINUS.

Demiurge. Achamoth therefore having now received her forma-

tion ката yvûatv, originated those spiritual powers of
inferior grade, that were no longer considered too subtle
for intermixture with the gross essence of matter. These
were, Demiurge, 1 fiery as the first matter of Plato, formed
after the image of Monogenes or Nus by the co-opera
tion of Soter; and the various angelic and archangelic
counterparts of the J2ons ; these also peopled the psychic
habitat of Demiurge, constituting the seven astronomical
heavens, or 2Hebdomas, or 'AvaVai/ais, and in which the
souls of the faithful and elect are reserved as in a" place
of rest; 3T(p 'Aßpaa/x ка.1 тоГу Xoíttois Sucalois toTs éi/ t/J
àvairavaei ovaiv èv roîs êe^ioïs. Both the psychic or dextral,
and the hylic or sinistral principle were embodied in form
by Demiurge; the first being analogous to the formation
of the mundane soul in the Timseus, while the consolida
tion of the second represented the Platonic sifting of oppo-
p.4a site elements, Kov<pwv Kai ßapewv, àvw(f>epâ>v ка\ катахрерши.
There is also a close ratio to be observed between this
portion of the Valentinian and of the Platonic theories,
and Achamoth was to her hypostatised izâQr\, as the 4 crea
tor deities of Plato were to the first matter ; also, Acha
moth with these various жавч, was to Bythus, as the
Platonic creators with the first matter, were to the Su
preme. So, again, a definite analogy may be traced
between the three relations of the Divine Principle in the
later Platonic idea, and the triple progression of Valenti-
elder it ruled the younger or bodily Athene, the impersonation of the Di-
element, où yàp &i> йрх^гвш irpeffßirrepov vine Шеи, pp. xxii. xxvii. rty Sè ißSo/iä-
inri pewripov Çwiptas cta<ra>. Tim. 34 с. So Kaipov ка.1 'квурш>. Stob. Phys. I. i.
1 See p. 164, n. 3, and cf. Plato, 10. 'A0r)nj also,' as the Egyptian god-
Tim. 40 A : ToO ¡xiv obv Bdov tt¡v тгле(<г- dess Neith, the mundane Divine soul,
tt)v Ibiav ík irvpbs àweipydÇero. But was called eßöofids. Plut, de Is. et Оз.
this element as an object of sense, was 10.
a product of the Creator. Ib. 31 в. 8 Did. Or. § 18.
a In the later Pythagorean symbo- 4 tí» Ы вгг\тОш tíjv yivvsw roîs
lism of particular numbers, the Heb- éavrov yevrljuatri ВтщюуруеТч irpouéra^ev.
domad typified periodical Time, and Tim. 69 c.
 VALEN TIN US. cxxxvii

nianism as expressed in Bythus, the Pleroma as repre- HeMomas.

sented by Soter, and Achamoth, the more immediate
source of this lower world of matter.
The Hebdomas of 'Demiurge also has its counterpart
in the Platonic theory ; only the Philosopher shews that
he meant no other heavens, than space circumscribed by
the planetary 2orbits; but the Gnostic had always held
that Plato was 3 blind to the spiritual sublimities of a true
Gnosis ; his more material views therefore were subli
mated, and the seven heavens became under Valentinian
treatment no mere matter-of-fact orbits, but 4angelic vir
tues and powers.
The Clementine homilies endeavour to give a Catholic
expression to this notion. There the Creator is exhibited
as forming the worlds with six intercalations of time ;
himself being the true Hebdomas or 'Avánauais. The
Cabbala however of the Jews may have supplied the
notion, having first received it from the East. Thep «.i.
locality of Paradise in the fourth sphere, or true mean,
was undoubtedly Cabbalistic ; то» Uapáletaov ùirèp rplrov ш.
ovpavov óvra, from whence also Adam received the animal P. 45, 1.
soul.
Thus the ordering and disposing of the world of
matter, which was deemed wholly 6 derogatory to the

1 'Елта ical oipavois катео-Kevaxévai, 4 rois Sè irra oipavois ois eîvai

wv iwávw tÔv Arjpnovpyov eîvai Xéyov&i.
p. 44.
* 'Етта kíkXovs àvlaovs ката rty той
SnrXaalov /cal rpiwXaalov diiaraaiv ¿icdcr-
tt¡v. Tim. p. 36 D.
Zcí/шта Ы airr&v ík¿<ttuv iroifaas
i Oeos, t$r¡Kev eis ràs vepKpopàs, &s i¡
Barépov reploSos J¡ei, ¿ura otaas, 6vra
èxrd, ZiX^rqr piv els rbv irepl yr¡v
■wpÛTov, "HXior 5' eis riv Se&repov irrèp
yíjs. Tim. p. 38 с.
3 ка1 airrol iJiraTw/ieVoi, ús И) той
HXdravos els то ßddos rrjs vorp-rjs oialas
ой teXdaavTos. Pobph. v. Plot. 16.
potjtoís (voepoús) фара/, àyyiXovs airroùi
vroTWevrai. Compare 45 with 44. 1.
5 JLpoviKots íf SiacrriJ/iao-u' avvreXeî
riv KÓff/iov, airis dvdiravais ¿>v каХ rbv
iobpevov direipov alûva eUóva txuv'
àpxb <¡v nal reXevr^. . . . toOtó i<mv
ißbopdSos p.vaTÍ\piov airris ydp íotiv i¡
tiSv Skwv dvdiravais' i>s toîs h рлкрф
pup.ovp.6>ois ai/тоО ti p-êya, airràv xaplfr-
ш fis &vdiravau>. Clem. xvii. 9, 10.
« So Stob, speaking of the Platonic
theory, vovs otv b Qebs, xwpurrbv elSos,
то Sí хшРигг0'' dicovio-вы то dptyls irdcnjt
vXr¡s, nal ц-qbevl rwv o*M/xaruc(3r avp.-
 CXXXV111 VALENTINUS.

Develop- Majesty of the Supreme Being, was effected without the

mEvil?f Pleroma, and Demiurge was the unconscious agent, per-
forming his functions in entire ignorance of the Divine
1lèéai, or archetypal forms, as well as of the Supreme
Bythus. The notion that he imagined himself to be the
Supreme and only God, bears perhaps upon the belief of
physical philosophers, that the world itself was the Deity.
It was the very general conclusion arrived at by the \^u^i/côs,
or natural man.
Evil, as in the Persian theory of Zoroaster, was no
true co-ordinate of the Supreme Good; but it was mixed
up with its primary emanation, so soon as discret ive attri
bute brought in the idea of relation. Thus the first germ
of evil shewed itself with Nus ; and the aboriginal Enthy-
meme was to Monogenes, as Ahriman was to Ormuzd. At
a later point the principle of moral evil, та тгиеицапка тщ
TTovriplas, productive also of physical evil, emanated from
the grief of Achamoth. Hence Satanic influence was
closely mixed in with the mundane principle; and grief
rather than any other affection marked the hypostatic
character of this Cosmocrator and his angels, as being
the negation of 2 the Holy Spirit, which we are charged
not to grieve. The dwelling of Cosmocrator was the
world; his proper element was air, as the pabulum of
fire ; and the world contained within itself the latent ele
ment, that in the end should burst forth and 3 annihilate
matter. The distraction of Achamoth was descriptive of
the blind but continuous iclvrjcris, with which matter was

тетКеу/iévov, fii/Sè тф жавтугф tt¡í фбвеш!
cvniraBét, Phyí. L ii. 39.
1 ■/гуопкЬш airar (Int. airbv) ràt
ISéas dp iirotei, ка1 airrty ri¡v /j.r¡répa.
p. 45.
2 Kcd Troieî ík twv ù\ikwv, тЬ iiiv ík
T7)s Xi/utjs oi<Ti<£8es ktîÇwv irpevfmriKà
TÍjs Tovr¡pías, irpbs á t¡ ird\r¡ r)fiiv 81b
ko¡ Xéyci i 'AttócttoXos, ка1 fii¡ ХитгсГте
то ятеО/ш rb iyiov тоС беоС iv ф 1афра.-
у1<гвгггс. Did. Or. 48.
* p. 59. A notion quite inconsistent
with the pre-existenee of matter. If
matter had an eternal existence, it could
not again be annihilated, (Tim. 52 A,)
as is stated expressly by Iremus to
have been a tenet in the Valentinian
creed.
 VALENTINUS. cxxxix

agitated, according to the 'Platonic theory, before it was Formation

organised by the infusion of the mundane rational soul, -
and from which it was reclaimed by the harmonising action
of mind. It was matter in its subjective aspect, ever
shifting and changing, even before it had been endued
with the plastic properties of life. It was in this way
that the àiropla of Achamoth was causative of the first or
procosmic matter.
The world being now reduced into order by the orga
nisation of the irádtj of Achamoth, Man's bodily nature
was next created. And Plato still gives the key-note,
whose belief that Mind existed antecedently to matter, was
based upon the necessity, that the 2 dominant should pre
cede the subject; for the intellectual and vital principle,
the ^fsv^t) of Man, was first evolved, the gross inert element
of matter, organised as his body, was an after-product.
Hence also in the Cabbalistic Book Zohar, the first Adam
is said to have been formed of 3 Light, and of the com
ponent elements 4 of all the Aziluth, or worlds; as ideal
matter had an eternal existence, so man's subsistence in
the Divine idea was from everlasting. And this would
seem to have been the heresiarch's meaning, when he says
that the choïc Man was formed by Demiurge, ovk airo
ravTrjs t>/ç fij/oás yw, à\\' àiro rrçç àopârov ov&ías, óirop. 49.
тод Ke^ynévou ка\ pevarov Ttjç v\r¡s' not from the dry dust
of the earth, but from the unseen substance of procosmic
matter, over which the Spirit of God brooded, when the

1 Tim. 52 в. and cf. p. cxxvi. n. i.
* Tim. 34 0. 36 E.
8 Et ex ea (luce) factus est Adam
primus occultus, qui supra splendorem.
Introd. in Zoh. IV. c. iv. see xiii. liv. lv.
lxxxiü. lxxxix. cxvi. and p. 1 34, 2. Cf.
the oriental notion, p. cxvi. n. 2.
4 Ibid. Sect. vi. с. xxxiii. 4, 7> and
compare the Indian Macroprosopus in
the myth cited by Porphyry, from
Babdísajtbs in Stob.sus, Phys. i. iii.
56; also the Philonic Logos, which con-
tamed a fruitful germ for after develop-
ment; being designated in various parts
of his writings as, Ша rwv IScwv, rijs
fia/capias ¡píffews iKfiayeîw, Лтгайуаара,
uovis, i Ыршттоъ веоО, vlàs 0eoO, тЬ
rwv Óvtwv Tpevß&repov Üßiprrrov, búvafits
9еоС, riwos той кбо-pov »otjtoO, (Ikùv,
oiaa, TrapdSeiyfia, àpxérvTos, Ша ¿ppr¡-
reis, âyye\os pLealrys, Seúrepos 6eôs, r¡
tSiv SKiav ¡¡/vxfi к.т.\.
 CXI VALENTINUS.

Tetrad re- world existed in its first rudimental idea, without form
presented void. Into a body of this 1 transcendental matter the

soul of life was breathed, and, by virtue of that gift, man

became as the representative of the Deity, кат eiKova кш
кав' ¿fxoíwaiv. That the choie body, thus imagined, was not
yet the body of tangible flesh is evident; this was added
p- 49- afterwards, Патерой èè irepiTeQelaQai Xéyovaiv а Стф tov
Sep/uaTivov ^iTivva' тодто ¿6 то a'iaQrjTov aapxluv eivai Xéyov
aiv, and the union of the two, in the human being Adam,
was a cause of 2 fear and terror to the angels, who heard
spiritual mysteries uttered by that which they deemed to
have been wholly carnal. Man as yet was mere soul and
body; the spiritual principle was infused only into the
elect seed; it was the conception of Achamoth, engendered
by the vision of angels ; and was imparted by her without
the cognisance of Demiurge. Man, therefore, in his com-
pp. «o, si. plete condition, is a compound of four several principles ;
the animal soul that he received from Demiurge, the
body of procosmic substance, the flesh of matter, and
the spirit infused by Achamoth. Thus he comprised in
himself a binary av^vyla, in which the higher nature, com
pounded of spirit and protarchal substance, was the cor-
p. я. relative of soul and of the material flesh ; he was a counter
part of the Tetrad. Practically, however, Man was viewed
as a triple compound, body, soul, and spirit; the transcen
dental substance, in which he was supposed to have pre
existed, in no way influenced either his present or his
future Being, and was only mentioned to be forgotten
1 The Cabbalistic books of the Jews not said, the Man, but Man simply, in
make the same distinction as Philo, contradistinction to the upper Man, that
between man created after the simili- was formed in the Perfect Name.
tude of God, and man formed of the 3 As in the fragment of an Epistle
dust ofthe earth. SoSiphra da Zeniutha, by Valentinus, quoted by Clem. Al.
Ш.М, says; .ЕПК ПК>УЗ Й'гбк Strom- n' 8: eU 6уща ^P*™
DHD DI« ib* DTO. lb . D-mn. Г^'^^'^^^Г
лувролгои, ws or¡ avTov év avT(j) каиеа-
Лг KBBD VaWWn *зф\ Кр£)Ю TÛT0S. Compare also the corresponding
And God said, Let us make Man; it is notion of Basilides, Hipp. Ph. vil. 26.
 VALENTINUS. cxli

again. Similarly the entire human race was divided into in Man
the spiritual, animal, and material, and it mattered little, Christ
practically, that there was an antecedent ideal Adam. The
seed of the elect was the counterpart of the heavenly
Ecclesia, the Church foreordained from everlasting in the
Pleroma of Divine Ideas.
The Christology of "Valentinus was essentially Docetic. p. во.
The heresiarch imagined again a four-fold constitution for
his Christ; and in lieu of the body of flesh, or hylic prin
ciple, which would have involved on the one hand the
6 personal suffering of Christ, and on the other the Eesur-
rection and Ascension into the Pleroma of a body of flesh,
he substituted a being, who, though of reasonable soul, was
by no means of human flesh, but was formed кат' ouíovon'iav, p.52.
and áppr¡T<p ré-^vri, so as to bear the outward appearance
of man, though composed of the same ideal substance in
which the archetypal "А^враатгоя was also formed; nal vXikoï
¿e ové*' ¿Tiovv e'iXrjipívai Xéyovaiv avrov, fit) yàp elvai Ttjv
v\r¡v SeKTucqv awrripías. The body of Christ then, as
Apollinaris afterwards affirmed, was of a heavenly charac
ter, and being formed in heaven, passed into the world m
èià сга)Хф'оу, without receiving anything of the Blessed p. «>.
Virgin beyond mere transmission. Similarly, before the
crucifixion, the Mon Christ who descended upon Jesus at
Baptism as a dove, was again separated, and left the
psychic and economic Christ, the spiritual Christ being P. n.
impassible ; and he suffered in no respect as an atonement v
for sin, but simply to symbolise the voluntary isolation of
Christ from the Pleroma, when he formed Achamoth кат
ouolav.
The Valentinian view of the destiny of the human race,
bore a considerable resemblance to the Manichœan theory
of Indefectibility, which has descended to us as the Supra-
lapsarian theory of Predestination. Of the three classes
into which the human race was divided, according to the
 cxlü VALENTINUS.

Man's triple division of his nature into body, soul, and spirit, those
destiny, that were under bondage to the first, or the choïc, were
pTü; wholly out of the reach of salvation ; the psychic or animal
' л man, as the Church Catholic was called, was only so far

salvable, as he made choice for himself of good, èàv та

ßeXrlova eXr/rai' but then there was no admission for
p. 59. him into the Pleroma; he had his Rest in the Mean, or
MecroTijs, where Achamoth for the present received the
souls of the Just; and whither Demiurge, upon her final
promotion to the Pleroma, should ascend after the lower
worlds had passed away. But if the animal man made
choice of evil, his eternal lot was, -^mpijaeiv irpos та ojuoia,
p- » i. e. like the choïc, eis tt¡v (pOopáv. The spiritual, that
is Valentinian heretics, alone were admitted into the
Pleroma, from whence their origin was dated; for at
р-5я. the final restitution of all things, Achamoth and the
spirits that had been transfused by her into the world,
should be admitted into the Pleroma, and mated with
Deut. xxxu. the angelS) their consorts. Numerically therefore the
Eccius. xvii. o£ gleet was кат apid/xov àyyéXwv Qeoû. The
soul however, or mere animal and intellectual principle,
had no entrance into the Pleroma, it was divested of
the spirit, as of the body, and remained without èv
p-04- nea¿Tr¡Ti, with Demiurge and the other souls of the just.
The souls of men therefore alone, as occupying the mean
between the carnal and the spiritual, were capable of a
p. 66. two-fold division, accordingly as they inclined to the higher
or the lower principle; the better souls might receive the
seed, the worse never. The spiritual principle and the
material were respectively sui generis, they were both
inconvertible and incapable of further modification.
pj^54-59j The moral effect of such doctrine was pernicious in the
extreme ; Irenaeus gives a dark picture of its working
within his own immediate observation, and such as the
heresy was on the banks of the Rhone, it also was in Asia.
 VALEN TIN US. cxliii

But Hippolvtus either draws the veil of charity over the Theory of
more secret working of Gnosticism, or in Italy its votaries 1D8pirat'°n'
lived, si non caste caute tarnen, and paid a greater regard
to appearances than in the provinces ; for it is remarkable
that the Bishop of Portus, following as he so frequently
does the account of Irenœus, and transcribing long extracts,
stops short at these charges of immorality ; as though he
could not bear witness to the truth of the picture, so far as
it had been presented to his own personal observation,
amid the realities of life. One very remarkable feature in
the work of S. Hippolytus, is the care that he takes not to
sully his page with topics that it must always pain the
Christian to read. For this reason we also may omit
those details upon Valentinian and Marcosian immoralities,
that followed in natural course from their ideas of inde
fectible privilege.
The Valentinian view of inspiration was quite consistent
with the rest of the system. For the government and
disposition of the affairs of life were wholly under the
guidance of Demiurge, whose profound ignorance of every
thing above his sphere prevented him from having any know
ledge of the spiritual substance imparted by Achamoth;
upon the principle indicated by the Apostle, ypv-^iKos ¿éicor. н.14
avdpwTros où Sèmerai та rov TrvevfiaTos tov Qeov. There was
something, however, intrinsically beautiful in the spiritual
principle that commended it to his regard; and those into
whom it was infused were advanced by him to pre-emi
nence, as Prophets, Priests, and Kings. - "But the spirits of
the prophets though subject to the prophets, were no
subjects of the Demiurge; hence they uttered indifferently
that which was dictated by Achamoth, as in the sugges
tions of the seed they bore within, as well as the psychic
and merely J natural ideas that their human soul derived 112,cor.40. vu. e,
from Demiurge; adopting possibly the notion from S. f,^*1'17'
Paul's words, who speaks
r of himself at one while as оgiving
о 2'.с"""'0"
Cor xill 3
 cxliv VALENTINUS.

Plato utterance to the mere human suggestions of intellect,

followed at another to the inspiration of the Spirit, while in another
place he declares that he speaks the wisdom où тоЪ aîwvot
icor.ii.6. TovTov, but the wisdom of God; words that the Valentinian
would interpret of Achamoth. It will not be necessary to
рр'б<й» advert to any of their more palpable perversions of Scrip
ture, for they add nothing to our knowledge of Valentinian
principles; they only illustrate them.
Altogether, therefore, we have seen that the Valenti-
nian system, in many of its notions, resembles the scheme
set forth in the Timseus of Plato ; and since the philosopher
adopts Pythagorean views, more especially with reference
to the mundane soul and numerical harmonies, it is pro
bable that this phase of Gnosticism gave back to the East
that which had been borrowed from it, several centuries
before, by the great master of physical philosophy. To
these two systems of ancient speculation, therefore, we
have chiefly reverted for the light that has served to guide
us through this mazy system. The purely Oriental element
consists in little else than the explanation of the creation
and harmonious action of the universe, by supposing a
series of successive emanations, to be re-absorbed into the
Divine Nature; but always, whether in emanative diffusion,
or in concentrated sublimity, God was All Things, and
All Things were God. Baur, therefore, is perfectly right
when he corrects the notion put forth by Mosheim, and
so generally received, that we must look to the Oriental
systems of philosophy for an explanation of the Valentinian
theory; for it symbolises rather with modes of thought
L_^, prevalent in Greece; and, so far as Oriental notions are
involved, we trace them back to the Cabbala that the Jews
brought away from Babylon, rather than to Zoroaster or
1 Hence Hipfolytus says, without Koi yàp ПХотык S\o>s h тф Tip.atip
any misgiving upon the subject, "E<rn rbv Hv$ay6pav áTrefiá^aro' roiyapovv ка.1
fth> 08c i) OiaKevTÍvov aïpeffis IlvBayopi- à Tíyuaios air&s iarui аОтф Hvßayopeios
K7)p lx°wa каХ ПХатшикг)!/ rr¡p vvóe«nv. l-évos. Philos. VI. îi. .
 VALENTINUS. cxlv

the Zend Avesta. Like Plato, Valentinus acknowledges a Imitative

higher spiritual principle, as well as the mere psychic soul princ'ple'
of the animal; like his master also, he leaves the origin
of matter wrapped in mist and obscurity, though he seems
to have taught that gross matter had its origin in time,
while the space that it was to occupy, its ideal forms,
tendencies, and general characteristics were eternal. The
Valentinian Л5опз have been very generally referred to
the têéai óf Plato, and in several particulars they harmonise
more closely with the views of the great master, than with
the ideas of the neo-Platonic school ; the iEons of the
Pleroma and the idea of the Universe, as it subsisted in
Achamoth, together, are not widely different from the
ideal entities of Plato.
The imitative principle, that Valentinus adopted from Did. or. зз.
1 more ancient systems of philosophy, is an idea of perpetual
recurrence. 2 The entire universe was held together by
mimetic links. Each emanation was a copy of the pre
ceding, and a model for after development. Thus Bythus
was reflected in Monogenes or Nus, and the two by a pro
portionate development became the Tetrad; this summed
with its units the Decad, when a fresh series commenced,
and the accession of another initial pair constituted the
Dodecad. Various instances of this reproduction will be
noticed in the account of Irenaeus. The same mode of
thought is perceptible in Plato. The writings of Philo p. iini.
give numberless instances of it, and it was principally from

1 Compare Jove's reproduction of 'S.ifiûva, Hipp. Ph. vi. 9. Apelles per

Phanei, Grote, H. Or. I. »5, the Orphic
Tetrae :
Terpaaiv бфвак/кнаи/ Ipc&JMPM tvBa ко!
tvfía.—Herrn, in Phoedr. 137.
Lob. Aglaopk. 1. 490 ; and one of the
tetrad of Apelles ; trepov Si rvpivov töv
Фауста. Hipp. Ph. x. го. Cf. also
Zagreut, Gbote, i. 16, 29, 44 ; fori íi i¡
iripayrot Sirapis тЬ rvp Karà тЬш
VOL. I.
ceived the analogy between the Orphic
and Simonian notion of a first principle
of light, and adopting the idea of the
Mage, he designated it in the nomen
clature of the Greek.
a See Index, Imitative principle of
Gnosticism, and compare the closing
words of the Timteus, infr. 368, 1, also
Plat. Is. et Os. p. xxiii. n. 3.
к
cxlvi VALENTIN US.

this magazine that the Gnostic drew his ideas; unless

indeed the question be open to argument, whether both
Gnostic and philosophic Jew were not here the exponents
of some tertium quid; as rearranging for the western mind,
opinions and fancies that had been derived direct from the
East. Certainly there is much in the 'Buddhist theory that
bears comparison with parallel features of Gnosticism.
Even in China, traces exist of a primitive theology, in
which the very feature now under discussion 2is as
strongly marked, as in the more polished periods of Plato
and Philo.
Valentinus could boast of a more numerous personal
following than any other heresiarch ; but his sect had no
vitality, and could not cope with the Marcionites ; neither
had it any principle of unity ; accordingly it varied in
the hands of Ptolemy, Heracleon, Secundus, and Marcus,
in the West, as compared with the more Basilidian teach
ing of Theodotus in the East ; it will be sufficient if these
variations are noticed as the work proceeds. Marcus alone
appears to have imported a few fundamentally new notions
into the system, derived from the numerical philosophy of
the later Pythagorean renaissance in Egypt, and from the
Cabbalistic trifling of the Jews. Here again the reader

1 See the very interesting work of
Dr Rowland Williams, Christianity
and Hinduism, c. I .
a There is something very Valen-
tinian in the following notions of the
Chinese philosopher Lao-tseu, who was
probably a contemporary of PïTHAGO-
EAS, and to whom even Remиsat assigns
an antiquity of ¿400 years; certainly
Lao-tseu never could have heard of
Valentinus, yet he taught, "Avant le
chaos qui a précédé" la naissance du ciel
et de la terre, un seul être existait,
immense et silencieux, immuable et
toujours agissant. C'est la mire de
l'universe. J'ignore son nom, mais je
le designe par le mot Raison . . .L'homme
a son modèle dans la terre, la terre dans
le ciel, le ciel dans la Raison, la Raison
en elle-même." Abel Remusat, Mélanges
Asiatiques, l. p. 94. Compare also Le
Père Tachard, Voy. de Siam, VI. 213,
who mentions three terms, regarded
always with reverence by the Siamese ;
the first of which means, God, the
second, the Word of God, and the third,
the imitator of God. These analogies,
from whatever source derived, are
striking, and they were referred by the
first Jesuit Missionaries to the mimetic
attempts of other influences than philo
sophy.
 MARCION. cxlvii

need only be referred to the notes, as these different His triple

peculiarities are observed in the text. principle.

One more system has been described to us by Irenœus,

which in most points is in direct antagonism with the
various systems that we have been considering. These
have been seen to combine the different intellectual and
religious systems known to the second century ; Marcion, a
native of 1 Sinope in Pontus, now of historic interest, who
came to Rome in the Pontificate of Anicetus, took the
opposite course of evolving a spurious Christianity by a
kind of centrifugal process, that eliminated not only every
'heathen and 3Jewish element, but every Christian doctrine
and tradition, that clashed with his notions of the truths
that any Revelation from the good God ought to teach.
Gnosticism however had taken such deep hold upon the
thinking mind, that even Marcion could not wholly evade
its grasp ; in fact, he was indebted for his first theosophical
notions to Cerdon the Gnostic. So we observe again, the
God of the Jews is Demiurge, but he is associated with
4 two others, the Good Deity of the Christian Revelation,
and the Evil God of heathenism, which last was also the
quickening principle of his fourth àpyy, an eternally
subsisting matter. The statements of the 6 Old Testa
ment were considered to be inconsistent with the characters

1 Epiphanius, liar. 42. 5 He wrote his work entitled Anti

1 Still hie idea is referred to Stoicism
by Tebtullian, Prœscr. 7 ; see p. 251,
n. 1; and by Hippolttüs to Empe-
docles, II. 134, t.
3 His hatred of Judaism led him to
prescribe a rigid fast upon the Sabbath-
day. In Epiphanius, Hœr. 42, for
ynoTflav Jé кai тЬ adßßarov кпр&тты,
read, (tarà тЬ ffdßßarov; for compare
the sequel, тЬ Si adßßarov vqartiti.
4 Epiph. Hœr. 42. See p. ir6, 2.
Compare also Ctprian ad Jubai, 2.
Vind. Calk. in. 226.
theses, to mark this contrast. It con
sisted apparently in a citation of pas
sages from the Old Testament, that
offended his notions of the Truth and
Goodness and Mercy of the Gospel. So
Badr, Wir wissen daher nur so viel,
dass es sich in den Antithesen um den
Gegensatz der Gerechtiglceü des Weltschöp
fers, und der Güte des wahren Gottes,
und die Durchführung desselben, durch
eine Reihe einander gegenübergestellter
Salze des A. und N. T. handelte. Chr.
Gnosis, p. 250.
k 2
 cxlviii MARCION.
Docetio of 'Goodness, Wisdom, and Power, that are alone suitable
!_to the God of the Gospel. The distinctive attribute of
the God of the Jews was a hard severe justice, connected
rather with the notion of punishment for disobedience
than with the reward of virtue. And what the Law,
emanating from Demiurge, was to the Jews, the works of
nature, that is, of the plastic, though evil principle, were
to the heathen ; but both the one and the other 2 were
subordinate to the Supreme Deity of Christians.
The good Deity of Marcion, without any previous pre
paration by type or prophecy, revealed himself in the
3fifteenth year of Tiberius, when Christ being sent down
Fi S2S7 4' him from heaven to earth to instruct mankind, appeared
first at Capernaum in Galilee. But the Marcionite Chris-
tology was purely Docetic ; matter was so wholly evil, that
the Christ was in no sense brought into constitutional con
tact with it ; and whereas most of the preceding Gnostic
theories attempted to evade the difficulty, by imagining the
illapse of some .Жоп or heavenly principle, into an ordi
nary body of flesh ; Marcion on the other hand asserted
that Christ as a phantasm descended from heaven and
p. 2V, 3. received nothing from earth, and 4 was in no sense born of
woman. Consistently with this the heretic 5 rescinded the
genealogy of Christ in the opening of St Luke's Gospel,
п. 78. which he then made the basis of his own, as having been
composed under the eye of St Paul, the zealous opponent,

1 See Tektull. c. Marc. II. 5. vironelvavra, offre râBos, à\\à ту 5океш.

3 Inquiunt Marcionitœ, Dens noster,
etsi non ab initio, etsi non per conditio-
пет, sed per eemet ipsum revelatus est in
Christo Jesu. Tert. с. Marc. I. 19.
3 Test. c. Marc. 1. 19,1V. 7. Epiph.
Hœr. 42. Hipp. Phil. vn. 31.
4 See the sense attached to the term
(Ufa-h-i)! by Maboion, p. 217, 3. Com-
pare also Hippolytus, ùi âvdpoiirov фа-
vivra \éym> o¿k 6vra ívOpuirov, Kol ws
tvaapMv 5oK7Í<ret жеффбта, oiré yiveaw
Phil. x. 19.
5 Machara non stylo usus est. Tebt.
Prœscr. 38. Cf. p. 4, п. 3. The reader
may compare the abstract made by
Epiphanius, (cf. also Har. 42, 9) of
the several texts from St Luke, and
from the Pauline Epistles, that were
altered by the heresiarch to suit his
views, also the Marcionite Gospel in
the Codex Ápocryph. of Тшьо, I.
 MARCION. Cxlix

as he considered, of the Law of the Jews. Like the Hatred of

Encratitse, and the Therapeutse of Egypt, he forbade ancTof
'the use of animal food; and his views of the inherent Demmrge-
malignity of matter caused him to deny the resurrection p- 218.
of the body ; and to assert the metensomatosis of the soul EPiPh. нет.
42.
as a purifying mean ; he also condemned marriage as tend
ing to extend the dominion of evil; and he was so far
a 2detestator nuptiarum, as to refuse baptism to all who
were still 'under the marriage-vow. He affected to cele
brate the Eucharist, but it was as the Encratitse or Hydro-
parastatse, using only 4the element of water for the cup,
and in presence of the catechumens. He also was led by
the exigencies of his own case, to declare that Baptism for
the complete remission of sins might be 'repeated indefi
nitely. Irenseus says that some few martyrs had been n. 2«.
taken from among the ranks of heresy, though he refers
the fact to accident; he may not improbably refer to
followers of Marcion, to whom Clement of Alexandria
alluded, eif Bishop Kaye is right, when he spoke of cer
tain heretics who courted martyrdom through hatred of
the Demiurge.
In this as in many other heretical and spurious forms
of Christianity, faith was supposed to have some secret
mysterious charm that ensured the salvation of even the
most reprobate ; and Christ, by his descent into Hell, deli
vered from the receptacle of the departed the souls of
Cain, Esau, Core, Dathan, Abiram, &c, who believed his
1 KuiKicis ya/iûv, Tenvovi>, äwixcaßai 4 nvtrrfyia Si M¡0cr жар' аАтф 4ж1-
ßpwfidruv ¿v ó Oíós Иктктеу els fierd- TeXeÎTat tQv KaTrjxovpÀvuiv àpibvTwv'
Xij^u" ток rurrois. Again, Tà ßpd>p.ara vSart Si тобтои iv toîs ушвпцЛоа XPV'
TrapaiTetaBai toùs iavrov uaerrras Sitié.- toi. Epiphan. Heer. 42.
«Tic«, Iva ulj (páywfft <rwp.á ti \el*pavov 5 où ¡xbvov Si жар' адтф tv \ovrpbv
^lOCfa íto той S-rifiiovpyov KeKo\a<T/j.évrjs. SÍSorat, à\\à teal è"ws Tpiûv \ovrpwv, Kai
HiPP. Ph. VII. 30. (жакета, £|еотч SiSbvai тгар' aùrois Tip
* Тевт. с. Marc. IV. 19. ßovXo/ievip. Ibid.
» Neminem tingit niti cœlibem aut 6 Strom, iv. 4. Bp. Kate on Clem.
tpadonem, morti aut repudio baptiema Al. p. 576.
reservat. Ib. c. Marc. iv. 11. cf. 34.
 el MARCION.

Maràonite preaching ; while the souls of the Just under preceding

Can°°' dispensations still continued firm in their former belief,
and were left as Spirits in prison. The Law and the
Prophets of course were rejected by him; as were 'the
Gospels with the exception of S. Luke's ; also the Acts of
the Apostles ; the Pauline epistles, though much abridged,
were still retained ; while he quoted as from the Epistle
to the Laodiceans, a slight amplification of Eph. iv. 5, 6 :
Efç Kvptoç, fita víaTis, ev ßairTiaiia, eh Хркгточ, eh Geo?
Kai тгатур iravrayv, ¿ ¿tti Trávriov Kai èià TrâvTtûv, ка1 èv
irâaiv.
Altogether therefore, we may look upon the Marcionite
ideas as the attempt of a self-constituted reformer, to
purge away the presumptive remains of Judaism from the
Christian religion ; at the same time it was distinguished
from other Gnostic systems having the same direction, by
a more complete emancipation from every form of heathen
ism. The importance of this heretical outbreak may be
imagined from the fact, that having originated before the
middle of the second century, it still survived 2 after the

1 Compare the reproachful term ap- ¡rxía/xa èv airy els rbv alûva. EpiPH.
plied by him to S. Mark, Hipp. PA. vu. Heer. \i. This statement certainly
30, cited Vol. П. p. 6, notes. His reads like the truth, and in the same
Gospel after S. Luke, in one volume, degree Tbbtdllian's account (Presser.
and the Pauline Epistles in a second, 30) withdraws into the region of im-
constituted his canon of Scripture, raí- probability ; he relates that Marcion
reus Sè rais Svffl ßlßXois кехрутш. contributed to the common stock of the
Epiph. Hœr. 42. Roman church 200 sesterces, which
a y Sè aXpeau (ti ko.1 vvv h те 'Рш/и; were restored to him on his ejection,
(tal èv ту 'IraXío, èv Alyiirrip те ка1 èv According to EPIPHANIUS he .came to
ПаКаихтЬу, èv 'Apaßlf те ко! èv ту Rome under the known ban of excom-
Supia, èv Kfarpip те ка.1 Q^ßatSi, oí fii¡v munication. It has been supposed
dXXà (col èv ту üepirtSí, nal èv ÄXXois that the history may relate to Cerdo.
tóitois eiplaxertu. Epiph. Hœr. 42. Lardner, Hist, of Her. ix. 3. But
The heretic was to this extent as good Tertullian speaks of Eleutherus as
as his word ; when excommunicated by the Bishop of Rome, who succeeded
his own father, the bishop of some to that see, certainly not before A. D.
church in Pontus, he went to Rome, 170; and Marcion had studied under
and having been refused communion Cerdon, and had already begun to
with that church, he uttered the threat, spread his poison at Rome, thirty years
ffX'crai tt¡v èKK\r/o-lav ip.iSv, /cal ßd\ü before.
 MARCION. cli

middle of the fourth, notwithstanding the severe edict of the Vitality

'emperor Constantine. Justin Martyr wrote a treatise against sect.
this heresy ; Irenseus contemplated a similar work, though
it seems never to have been written; and "Tertullian, hav
ing composed two previous treatises, wrote in the third
instance his five books c. Marcionem; which however are
no very complete exposition either of the opinions in
question, or of the arguments necessary to meet them.
There is also a short account of the Marcionite tenets in
the Philosophumena of Hippolytus ; it traces them back,
more fancifully perhaps than truly, to the great eclectic
of antiquity, Empedocles ; still it is interesting.
The foregoing exposition of the remote origin, the
rise, and results of the principal branches of the Gnostic
heresy, may enable the reader to understand better the
various statements of Irenseus as they occur; and it is
hoped that these observations will not be deemed more
diffuse than necessary, in treating upon a subject that
includes within its grasp the entire history of 3 ancient philo
sophical speculation.

1 A.D. 330. E08EB. in Vit. Const. peratum, pleniore postea compositione

m. 64, 65, gives the edict which de-
clares their conventicles to be confis-
cated, with their books; but the very
rigour of this edict possibly gave re-
newed vitality to an otherwise dying
sect.
* Primura opusculum, quasi pro-
rescideram, Jfcc. c. Marc. I. I.
8 -yeybvaai Sè кат' abrir тшу X/>w-
tiovwv 7roXXo¿ ¡xh /со! äXKoi, alperixol
í¿ ¿k tt}s iroXoías </>iXo<ro0ías âi/rryiiévot.
Porphyr. t>. Plot. 16, and Тввтиьь.
Prcescr. Beer. 7: Ipsce deniqyx hocresa
a philosophia subornaniur.
 THE LIFE AND WRITINGS

01

S. IRENAUS,
BISHOP OF LYONS IN GAUL.

The materials for a life of S. Irenœus, that have come 0f 0rien.

down to us, are very scanty. We know little else for tal f?^**0
certain, than that he was Bishop of Lyons in Gaul, during
the latte^ quarter of the second century. And this datum,
vague as it may be, gives a probable reference to the
country of his birth. For circumstances shew that a cer
tain connexion existed between the Church over which he
presided and the East. The Greek names of its first •
—» Bishops indicate this origin; the account also of the per
secution of the Church of Lyons a.d. 177, under Marcus
Aurelius, in which its venerable Bishop Pothinus suffered
martyrdom, was transmitted, not to Rome, but to the
churches of Asia. So also the acquaintance manifested by
Irenœus with Eastern languages, involving not only a re
spectable knowledge of the Hebrew tongue, but also a very
perceptible familiarity with the Scriptures of the New
Testament in Syriac, point directly to the same conclusion;
and even the name E'tpr¡va~tos, of no common occurrence in
Greek nomenclature, may have been the substitute for
some Syrian equivalent, as Saul became Paul; and as the
orientally descended philosopher Malcho, became known by
the adopted name of Porphyry, the more obvious equiva
lent, Basileides, having already been appropriated by a
predecessor from the East. Consistently with this, Irenœus
 cliv LIFE OP

Probable apologises for his roughness of style, as betraying the con-

scious imperfection of a writer, who is not handling his
own vernacular language, and hardly feels at home with
the idioms, that force of circumstances has compelled him
to adopt. If Greek had been his native tongue, there
would have been little danger that his style should be de
based through barbarian contact; and since he was neither
of Gallic nor of Italian extraction, the probability is
strengthened by this expression, that he was born in
Syria, and having been instructed as a child in some
Gr. Fragm. ii. Syriac version of Scripture, was removed during the years
of boyhood to Smyrna.
The date of our author's birth is also unknown. The
only clue we possess is the statement that in his boyhood,
л. 7ra?s wv en, he remembered Florinus as a fellow-hearer of
Polycarp. Florinus was, doubtless, his senior, for he
speaks of him as a person of some mark, and of courtly
status, Ха/хтгрт тграттоита èv tjj ßacrikiKri aiíXj?, and more
, anxious perhaps, than a mere youth would have been, to
ingratiate himself with the venerable bishop Polycarp.
But in his letter to Florinus he speaks of himself as is
usual with the elderly, and says that he has a more vivid
recollection of events that passed before him as a boy,
than of those that had occurred more recently. At the time
therefore of writing this epistle to Florinus, Irenaeus was
not less perhaps than sixty years of age. The tone also
of the extract from his 1 letter to Victor, Bishop of Rome,
at the same period, marks rather the experienced Bishop,
addressing himself to a brother whose preferment to an
important see was of recent date. Irenaeus would scarcely
have thought it necessary to stimulate the vigilance of
Victor after the prompt condemnation of Theodotus a.d.
196, and the fierce excommunication of the Eastern
Churches a.D. 198. The caution then concerning Florinus

1 See Syr. Fragm. XXVIII.

 S. IRENAUS. civ
was probably communicated soon after Victor's accession
to the pontificate a.d. 188. If therefore at this date Ire-
nseus had attained his sixtieth year, about 128 a.D. would
be indicated for his birth. But in the body of his work
c. Hcer. he speaks of having heard Polycarp, already far
advanced in years, èv ту ттршту r\txwv r/\í/c<et, and the term
has been identified more closely than the phrase can justify,
with that used in the Epistle to Florinus, 7гаГу wv en. For
the author himself explains the expression as meaning
1 early life, extending to about the thirtieth year; at least
it is impossible to obtain any more satisfactory meaning
than this from the translator's words, quia autem triginta
annorum cetas prima indolis est juvenis, (¿ti тши туна-
Kovra 6Twv r¡ T¡\iKia тгрштг/ rijç èiaOécrews êcrn véaç). It is
the "cardinal point that separates the youthful from the
formed character. It is not necessary indeed to suppose,
that Irenasus spent the whole of this тгрштг] tjXiKia at Smyrna
under its venerable Bishop. The cause of the Gospel in
all probability drew him into Gaul, soon after the age had
' been attained for ordination; and Polycarp, who was not less
than 3eighty-six years of age when he suffered martyrdom,
a.d. 167, may have survived the departure of Irenaeus from
Smyrna for ten or fifteen years, and yet have been more
than threescore years and ten, when our author last heard
the sound of his voice. The expression therefore, èv
■п-рштг) r¡nwv t¡\iKiq, in no way militates against the suppo
sition now advanced, that the birth of Irenseus may be re
ferred to an earlier period by at least ten years, than has
usually been deemed possible, and that a.d. 130 is no very
unlikely date for this event.

1 So Eosebius explains the phrase ¿yíoiÍKOira «ai íf fnj (%ш îoiAeiW

by ката tt\v vc&r T¡\iKÍai>, IT. E. V. 5. airÇ, кal oiSév fíe T¡SlKr¡íre, ка1 irût
' Ая in Dante's expression, Sivapai ркаафщцуаш ria> ßaaiKia iiov,
Nel mezzo del cammin di nostra vita. rbv aiíxsoiná. pe. S. POLYO. Mart. Vind.
• Compare the memorable words, Cath. III. 79.
 elvi LIFE OF

Consecrat- It is useless to investigate, with 1 Massuet, the proba-

ed Bishop jjjjj^jgg Qf njg or(jination ; whether he received his divine

commission at the hands of Pothinus, or of some other

bishop. Neither is it a very material consideration, in a
controversial point of view, whether or not he was conse
crated as successor to Pothinus by the Bishop of Rome;
for there was no other Gallican see at this period than
that of Lyons, as the 2Benedictine establishes; it was by
necessity therefore, and not in consideration of the potior
principalitas, that the church of Lyons, in such a case,
would apply to Bome for the consecration of a successor
to its martyred bishop. Whether he was sent to Bome
for the express purpose of consecration, is, to say the least,
doubtful. Certainly he was charged with a letter to
Bome by certain leading members of the Church of
Lyons, who awaited in prison their crown of martyrdom;
but the substance of the letter sent was 'eío^Vijs емка: if
it had been intended as the expression of a wish that the
bearer should be consecrated bishop, the wish would have
been conveyed in less enigmatical terms, than these upon
which Massuet builds his theory; ка1 тгаракаХодцеу i-^eiv
«76 avTov èv irapaBécei, £»jXe>Ti}i» ovra Trjs éia9¡¡Kt]í tov XjOt-
(TTov. Et yàp ySeïnev *t6ttov tivi %iKaioovvr¡v тгерпгошавш,
ws wpeaßvrepov еккКца'нхч, оттер èarlv eV ai/rç?, èv тгрюток âv
тгаревецева. No doubt he went to Bome, for it is impos-

1 Diss. П. § 6. dam ecclesiœ quœslioncs legatus, Romani

» lb. § 13—16.
3 Eüseb. H. E. v. 4.
* f. 1. tíwov, q. d. If we could think
that a figurative name conferred good
ness, we would emphatically commend
to you Wpnvaios (8тгер èarlv in' airÇ),
as a presbyter of our Church. At least
the terms used, conveyed to S. Jerome
the idea of a play upon the name;
Irenœus Pothini Episcopi, qui Lugdu-
nensem in Gallia regebat Ecclesiam, pres
byter, a martyribus ejusdem loci, ob qnas-
missus, honoríficas super nomine suo ad
Eleutherum Episcopum perfert literas.
Postea jam Pothino prope nonagenario
ob Christum martyrio coronato, in locum
ejus substituitur. Hieron. de Ser. Eccl.
It may be observed that the term, postea,
is scarcely consistent with the idea, that
the mission to Rome was originally
connected with his designation to the
see; but it agrees well with the solu
tion offered above. Indeed S. Jeroma
shews that Pothinus was still alive.
 S. IREN2EUS. civil

sible to assent to the opinion advanced by 1 Valesius, that of Lyons,

Irenaeus, having been designated as the bearer of the AP" '77,'
epistle to Eleutherus, was preferred to the see that had
become vacant by the death of Pothinus before the
letter was dispatched; in this case, the name of his sub
stitute must infallibly have replaced his own in the letter;
whereas Eusebius quotes as the commencement, '^atpetv
eV веф ae èv irâaiv evyófieQa кал àe\ катер ' ЕХеивере' таЪта
aoi та ypäß/иата тгроетре^ацеда tov á$e\(pov ijnwv кai koi-
vwvov E'ipr¡valov StaKo/ulaai. 3S. Jerome, who was well ac
quainted with the Eoman archives and Roman traditions,
confirms the statement. Irenaeus then was the bearer of
this Epistle to Rome, a.d. 177. The persecution of the
Church of Lyons, though sharp, was brief. Pothinus, 'now
more than ninety years old, was subjected to such cruel
treatment as to die in prison; and this took place, in all
probability, before Irenaaus had crossed the Alps; if therefore
it was necessary that his successor should be consecrated
by any foreign bishop, this visit of the bishop designate
to Rome was most opportune; a messenger dispatched at
once would have arrived within a few days of Irenœus,
making known the request of the suffering Church, that he
might be consecrated to the see of Lyons. This suppo
sition clears away all historical difficulties; for Eusebius
says expressly, both that Irenaeus went to Rome, as has
been stated, also that he was successor to Pothinus, who
«•~ must have died while he was out upon this mission. 8По-
Oeivov St], i(p' oXois Trjs £û>»Jç ereoiv év€vr¡KOVTa, crvv Tails awl
FuXX/as рартирцааап reXetwOevTOf, Eípr¡váios Trjs ката
AovySouvov rçs о [\o9eivos r¡yeÍTo impolutas, Ttjv ётгюкотгуи
èiaèexerai. The clouds of persecution might have been
lowering over the Church of Lyons, and many of its
1 Nvt. in Eus. H. E. v. 4. the question, Who is the God of Chris-
* Eubeb. H. E. v. 4. tians? was, Out t¡% âfios уу<1игц. Eus.
3 Calai. Ser. as in n. 4, p. elvi. II. E. V. 1.
4 His answer before the tribunal to 3 Eus. II. E. v. 5.
 clviii LIFE OF

His work members already in danger, but Irenseus could scarcely have
сНэегевеа. je^. jn j^.g ^оиг Qf greatest need, if the storm had already
burst in its full fury, and its bishop been put to death.
In proportion as this visit to Rome shews, as a pro
bable result, the elevation of Irenasus to the vacant see,
the prosecution of his journey to the far distant East, as
stated by Feuardentius and Le Sueur, becomes in the
same degree improbable. Neither is it at all likely, that
he should have been the author of the account of the per
secution sent from Lyons to the Churches of Asia, if he
had not been an eye-witness. Eather we may believe that
he returned home to be installed successor to Pothinus,
and milder times following, that he engaged actively in the
missionary work of converting pagan Gaul to Christ; for he
' was most truly 1фи>ат>]р TaXarwv twv ècnrepiwv, and 2 Be
sançon and Valence are more expressly mentioned, as having
received the faith from Lyons during his incumbency. The
same period of respite from persecution also permitted
the Bishop to compose his great work against the heresies
that forced themselves upon his notice during his visit to
Rome, and that, penetrating into every province of the
Western Empire, were gaining head rapidly upon the
banks of the Rhone. The work was written, as Eusebius
has observed, during the Episcopate of Eleutherus, down
to whom the Roman succession is traced in the third
Book; but it was composed also after Theodotion had
completed his version of the Scriptures of the Old Testa-
^_^ment; referred by 3Epiphanius to the second year of Com-
modus, a.D. 181. Therefore since Eleutherus was suc
ceeded by Victor a.D. 189, this work must have been writ
ten some time during the seven years included between
a.D. 182 and 188.

1 Theodoret, Immut. So far as historical fact is concerned,

3 Acta Mart. Ferreoli, Felicis, these Ada may be trusted.
Presbb. Ferat. Fortun. Achill. Diacc, 8 de Meneur. 17.
 S. IRENiEUS. clix

<-<"* After the accession of Victor, the unnecessary severity

with which he visited those who infringed the Catholic
rule for observing the Paschal fast and succeeding Feast,
threatened the most fatal results to the peace of the
Church. The Asiatic Greeks following the biblical, or, as
was objected, the Jewish rule, brought the Lent fast to a
close, and celebrated Easter upon the 14th day, or the
Full of the first moon after the vernal equinox, on what
ever day it might fall. 'The other Churches of Christen
dom, on the other hand, celebrated the Feast of the Resur
rection on the Lord's day following. With regard to the
period of the fast, practice varied, not only among the
Churches, but also among the individual members of each
Church. On either side Apostolical custom was the plea ;
and in the East appeal was made to tradition, traced back
to S. John through Melito, Polycarp, and Philip the Evan
gelist, while the West relied as confidently upon custom
derived from S. Peter and S. Paul. The subject had
hitherto been wisely considered what we call an open ques
tion, as not being of sufficient importance seriously to
affect the peace of the Church. Victor, however, deter
mined upon bending all Christendom to the Roman rule,
and caused synods everywhere to be assembled upon the
subject, a.D. 198. The Churches of Asia having repre
sented and defended their view in a synodal epistle, drawn
up by Polycrates, Bishop of Ephesus, were Excommuni
cated by Victor, and the first note of discord was sounded
between the Churches of the East and of the West, that,
however varied in character and object, has never to the

1 The Churches of Britain perhaps monks at Bangor, mentioned by Bede,

were an exception ; where, in contra-
vention of tbe Nicene Council, Vind.
Cath. III. ir, 15, the Asiatic rule, as
having been received with th« faith
from the East, was maintained ; it
caused the memorable massacre of 1200
II. E. П. 2.
3 йцетра тер/iavOels, is the term
used by Socbates, v. 22, in describing
the effect produced upon Victor by the
letter of the Asiatics,
 clx LIFE OF

Paschal present day been resolved in a cordial harmony. A letter

was dispatched by Irenœus to Victor in consequence of
his violence, urging upon his notice the necessity of more
moderate counsels ; and representing to him, that his
course of action with respect to the Paschal Observance
threatened to isolate the Church over which he presided
from the *rest of the body Catholic. The letter fully
effected its purpose of conciliation, as we learn from 3Ana-
tolius, who wrote about eighty years after ; but the ques
tion was finally disposed of in favour of the Western view-
by the Council of Nice.
The question of the fast involved the following points.
All 4 Christians, throughout the world, were unanimous
in their observance of a Paschal day, as that of our Lord's
Passion, by a rigid fast. But practice varied consider
ably with respect to the custom of the fast ; 6Irenaeus
describes the variation as follows : o\ fièv <yàp o'íovrai ¡mlav

1 The only fragment that has been
preserved to us from this Epistle, shews
that a matter open to so much doubt,
was fairly considered to be an open
question ; ой yàp pivov жер1 rrjs i/pèpas
2 So Eusebius assures us, o¿ irâo-i
ye roîs ¿TrurKÓTOiS i/péo-кето. H. E. V.
H, and S. Jerome, Hi qui discrepábant
ab Ulis, Victori non dederunt та/лиг.
Catal. Ser.
3 Canon. Paschal, p. 445.
4 Massuet'b authorities are sub
joined. Tty Sè TtpaapaKoaTty, rijv тгрЬ
rwv èirrà r¡p.epdv tov àytov тгАаха wo-ай-
Tws фиХаттеп' etíúdep ёкк\т]а1а, èv vy-
ardais SiareXoUffa' ras Si Kvptaicàs oib"
ÔXoiç, oùSè èv avrrj т-Ц тереаракоату.
Тал Sè êl- rjpépas tov 7га<гха èp ¡¿rjpoipayía.
8ни-«\о0оч wávres oi \aol~ ФурЛ Si &pr(fl,
ка1 à\l, ка1 ¡Sari rbre xpéiievot Tpàs
èffirépav à\\à Kai airovSatoi SiwXâs, Kai
rpnrXâs, Kai TerpairXâs virepridevrai, ка1
S\r¡v rr\v ißSopdöa rivés áxpis dXex-
rpvbvwv Kkayyrjs TV* KvpiaKrjs (тпфш-
¡TKoío-ns. Epiph. Hœr. Exp. Fid. 22.
The fast was divided into three mem
bers; there was the fast of the week
that preceded the Holy Week, subject
to no very severe rule; the fapoipayla
of the Holy Week, which, with the
former, was binding upon the whole
Christian world ; and a third and more
rigid fast that was observed by compa
ratively few, and that consisted in total
abstinence from food for one or more
days of the Paschal week. Similarly
the Apostolical Constitutions, compiled
at about the same date, and in part
from ancient tradition, prescribe the
form èv rais ijpépais obv tov iráaxa
vqareiere, àpxbpœvoi Airo Sevrépas p.4-
Xpt rrjs TrapaffKevfjs, Kai aaßßdrov, ¿¿
Tjfiépas fióvíp xpúp-w01 &PrV> Kal áXl
Kal Xa-xávois, ка1 тготф vSari' otvov
Sé Kal Kpcwv àiréxeo-ве èv Tairais' i¡fié-
pai yáp elvi wivßovs, ¿XX' ой^ èoprfjs.
v. 18.
6 Ер. ad Victorem, Episc. Rom.
infr. п. p. 473.
 S. IRKNiEUS. clxi

avToùi vijcrreveiv' ol èe èvo, ol ¿e Kai irXelovas,

ol Об теасгаракорта' tSpas qpepivás те Kai vvKTepivas avfifte-
Tpovai Tr¡¡> quépav civtwv. Considerable discussion has
arisen with respect to the punctuation of this passage,
whether те<таарако\'та should be disjoined or not from
wpas. 1 Bellarmine considered that Irenœus was not speak
ing of that conventional kind of fasting, which admitted of
solution, more Judaico, in the evening, but of rigid and
total abstinence from food ; he therefore removed the
comma, and interpreted Ttjv quépav as consisting of the
two days preceding the Feast of the Resurrection, or the
forty hours during which our Lord remained under the
hand of death. Valesius, in his notes upon Eusebius, pro
poses to substitute vrio-Telar for jjfxépav, but the suggestion
is without authority, and therefore inadmissible. Grabe
interprets quépav indefinitely as time, season; which, as
Massuet observes, is not more satisfactory; and he then
proposes to replace the comma, and to take the words
according to their plain grammatical meaning ; i. e. some
again continue thefast for forty days, computing each day as
comprising the hours of the night as well as of the day:
they observed that conventional kind of fasting, that does
not involve total abstinence from food, but permitted the
use of bread, salt, fish, and even fowl ; the two latter
being supposed to have had their origin from water, Gen.
i. 20, 21.
2 It is to this more indulgent variation of custom that
the observations of Irenœus must be considered to apply ;

1 Bellabm. de Bon. Op. II. 14. ржавей \iyovTes' ol Si ixpoSpioiv ка.1 ùw

s tan Si tvptiv OÙ pÀVOV TTCpl TOP
àptdfiov Twv Jjficpwv Siaqbuvovmas, á\\á
Si тт)к àroxb" nS» iSeo-pároiv oùx 6/ular
iroiOLifiêvovs' ol ßiv yàp, •KÓ.vrn ^^шс
àTréxofTai' ol Si тшу ip.ypùx^*' lx&ûs
fiàvovs iLCTa\ap.ßd>>ov<rf TiWs Si aim toU
IX&i'ffi, Kal тшс TTTjvüjv áToyeúovTtu, ¿i-
vSaroi ка1 avrà <torà rèv Mfcwla 7*7*-
VOl» I.
àTréxovT&i' rwès Si Kal fyipov &prov p&vov
ßtTaXafißdyovaiv* dXXot Si oùSi toùtov
¡repoi Si àxpis iyvdrrji t3pas rqaTtvovrtt,
öldipopov (xovci T7JX iffrlaf. SOCR. H. E.
V. 23. The entire chapter is worthy of
perusal, as shewing that no definite con
stitution with respect to fasting was
ever given to the Church by the Apostles.
I
 clxü LIFE OF

The title of although some protested silently against the increasing

Martyr
laxity, and continued the }~ripo<payla through the entire
quadragesimal period, excepting always the Sundays ;
the later prescription of the Laodicene Council accorded

yovvraç.
Of the time and circumstances of the death of S. Ire-
nœus nothing is known. And it is doubtful whether the
title of 'Martyr properly belongs to him. S. Jerome terms
him Martyr ; but the word was 'added possibly by some later
hand. The account of Gregory of Tours, as quoted by
Massuet, may be taken for what it is worth ; and it is per
haps as trustworthy as Feuardent's account of the recovery
of the relics of the Saint, from the collection of Chirurgus
quidam Catholicus, who having saved them from the fury
of the Huguenots (Hu-Gnosticorum furore), restored them
to the municipality and Church of Lyons. Upon this
point it is certainly remarkable, that although citations are
not unfrequently made by Syrian divines from Irenseus,
which speak of him as a disciple of Polycarp the Martyr,
this title of honour is in only one doubtful instance ap
plied to Irenseus ; and in a Synaxarion, which mentions
other names as belonging to the noble army of Martyrs,
that of Irenseus follows Justin Martyr, but simply as 3 Ire
naus Bishop of Lyons. These extracts are found in MSS.
that are considerably older than any patristical codices of
the Western Church, having been transcribed principally
in the sixth, seventh, and eighth centuries.
Upon this subject however the reader is referred to
the arguments of Dodwell, to which Massuet has nothing
better to oppose than the testimony of S. Jerome, already

1 Compare Dr Burton, Led. xxn. 3 JDo]Xjm1 1*-"г° 'm ' al?°

A.D. 203, p. 249. ОхОП. 1833.
Dodwell considera that it came /fJ^ gf ^ Cod M< SQ4 £rit
in from the margin. Mus.
 S. IRENAUS. clxiii

mentioned, and the author of the Qu. et Resp. ad Ortho- applied

in error,
doxos, as also the later statement of Gregory of Tours, and '
certain Martyrologies. The fact that Tertullian, Eusebius,
Epiphanius, Ephrem Syrus, Augustin, Theodoret, Cyril of
Alexandria, as well as these early Syriac fragments, and
the existing Latin MSS., excepting the Cod. Voss., all
withhold from Irenseus the title of Martyr, will be con
sidered by many to be a convincing proof that it does not
correctly belong to him ; a conclusion in which they cer
tainly will not be shaken by the reasoning of the Benedic
tine editor. The active part that Irenseus took in the
Paschal question in the closing years of the second cen
tury, justifies the supposition that he may have lived
through the first five or six years of the third; when he
would have attained, according to the supposition above,
to an age of between seventy and eighty years.
It has already been shewn that the work of Ireneeus,
c. Hcereses, must have been written between a.D. 182 and
188 ; i. e. between the fifty-fourth and sixtieth years of
life ; and the vigour, judgment, and experience that it
displays, well agrees with this supposition. It was written
in Greek; the Latin version, and the Syriac fragments, con
tain abundant internal evidence of a Greek origin. This
language was adopted possibly, as Massuet says, because
the friend at whose request it was undertaken was a
Greek, but more probably because the Greek language
was at that time more 1 œcumenic than the Latin ; also, the
Valentinian and Marcionite heresies that it meets, were
far more destructively spread in the East and at Alexandria
than in the West. There can be little doubt but that its
title was that assigned to it by Eusebius, 7г. еХсух0''
ávarpoirris: Trjs y^evêwvvnov yvcóaeus. Andreas of Cœsarea,
John of Damascus, Photius, Œcumenius, and the Syrian

1 Thus Hippolttds, though Bishop of the Port of Rome, also chose the
Greek language as his medium.
Is
 clxiv WRITINGS OF
Latin Fragments, all quote the work under the same title,
Уег810П" and the author himself indicates it in several passages
as the work proceeds. The ancient MSS. of the
Latin Version designate it either as, Redargutio et Eversio
falso cognominatœ Agnitionis, or as, Exprobratio et Eversio
falsee Agnitionis. The short title, Contra Hcereses, is that
by which it is now more usually known. Of the Latin
Version it is sufficient to say, that the Celt who made it
was in every way inferior to the work that he undertook ;
independently of the barbarisms and solecisms with which
his style abounds, he frequently is totally unable to catch
his author's meaning. The servile fidelity that he evi
dently aimed at, as the translator's highest perfection, is
in some degree compensative, and a literal transfusion into
Greek often proves the most satisfactory guide for the
solution of obscure passages. The translator's blunders
in the Latin, as well as his frequent misappreciation of the
Greek, induce the suspicion that neither of these classical
languages was vernacularly known to him, but that the
words of his original were truly descriptive of himself, as
both born and bred èv ßapßapw èiaXéicTw. The antiquity
of this version makes it invaluable ; internal evidence per
suades the judgment that Tertullian wrote his Treatise
c. Valentinum, after a.d. 199, with this version before his
eyes ; Massuet's comparison of the two texts in his second
Dissertation is very convincing ; when the translator trips,
Tertullian also stumbles; and too many minute peculiari
ties of nomenclature and style are found to agree in both,
to be the result of accident. Cyprian possibly, and
2Augustin certainly, copied this version.
The recovery of the Syrian fragments that are found
at the close of the work, gives colour to the supposition
advanced by the Benedictine 3editor, that a Syriac version

1 Bp. ad Pompeium (de Centoné). 3 Sunt qui putant, пес improbaba'iter,

3 С. Julian. Pelag. I. 3, 7. prœter Latinam quinqué Jrentei librorum
 S. IRENiEUS. clxv

may formerly have been in existence. The general simi- Syriac

larity of extracts occurring in duplicate and triplicate ments.
copies, points to one single original ; and the high antiquity
of many of the codices in which they occur, is not con
sistent with the suspicion that they may have been copied
and recopied from isolated quotations. The extracts how
ever are before the public, and we may be content to
leave the question to be settled by the discoveries of a
future generation. These Syriac fragments also indicate
a subdivision of the Books, that gives a general confirma
tion to the Latin headings of the Arundel MS., as shewn
in the present edition. The 1 Syriac subdivision very pro
bably agreed with that indicated by Procopius, who quotes
the passage that refers to Adam's tunica pellicea, III. xxxv.
(Tom. n. p. 128), as being found in the 59th section of the
third Book.
The names of a few other treatises by Irenseus, and
some scattered fragments, have come down to us. His
Epistle to Florinus, also known by the title тт. r?/s povap-
}£i'aç, tj 7г. той pr¡ eïvai той Qeov iroir¡Tqv kokwv, has perished,
with the exception of the small portion preserved by
Eusebius, and found among the fragments in the second
volume. Florinus appears to have so insisted upon the
unity of the Deity, as to have made him the author of evil,
a position never yet assumed by any heresy. The treatise
caused Florinus to change his ground, and he took refuge
in the Valentinian hypothesis; upon this, Irenseus, who
appears to have had a degree of regard for the offender
from ancient recollection, wrote the 2work ir. t»Js ¿ySoáéos,
against the Valentinian Ogdoad. The solemn adjuration

interpretationem, alteram Syriacam ex- 1 Compare Syr. Fragm. V. XV.

ititisse. Nam Epkrem Diac. Edenema
qui Onece netciebat, integrum ex Lib. I.
(p. 67, v. Syr. Fragm.) locum exacriptit,
imeruitque cap. VIII. Tr. de Virtute.
Млев. Diss. cm.
Vol. n. pp. 435, 443.
' è> ф ка.1 ima^nalverai tíjf irpúritu
tiSv ároaTÓXw кате&чфЬас éavr&v 5ia-
Sox^>. Eus. ff. E. v. 20.
 clxvi WRITINGS OF

Opuscuia. to successive scribes at the end, has alone been preserved

from it by Eusebius. An extract from an Epistle from
Irenseus to Victor, upon the lapse of Florinus, who was
one of the presbytery of the Roman Church, is found
among the Syriac fragments.
The Paschal controversy caused the production of the
—^ treatise тг. той o-^lanaroç, addressed to Blastus, 1an Alex
andrian apparently, who was a friend and co-presbyter
with Florinus, but sided with the Asiatics as regards the
Paschal controversy ; as the Libellus added to the Prcescrip-
tio of Tertullian asserts: Blastus latenter Judaismum vult
introducere; Pascha enim dicebat non aliter custodiendum
esse, nisi secundum legem Moysi, xiv. mensis. Theodoret says
that he lapsed into Valentinianism with Florinus, but he
misunderstood the words of Eusebius, who simply says
2 that they fell simultaneously, each subsiding into his own
peculiar form of error. The third of Pfaff's fragments
seems to have been taken from this 3 treatise.
Another treatise, тг. t>?s ётпсгт^ц^, is also mentioned by
'Eusebius, and named in one of the Syriac fragments,
which specifies also that it was directed against the
Valentinian heresy. This indicates plainly the omission of
aXXos те in 4 Eusebius; and 6S. Jerome confirms the emen
dation ; for the Syriac gives some notion of the nature of
the treatise тг. еттю-туцг)?, and shews that it was no refuta
tion of pagan, but of Gnostic, and more especially of
Valentinian, error. 6The first of the Pfaflian fragments
may be referred to this treatise. The same two writers

1 See Syriac Fragm. XXVII. 4 Tpbs "EXX^cas XÓ70S uvyro/iéTaTos

3 (S? ijyetTO Ф\ъ)рЫо$, irpeffßvreplov
ÍKK\r¡irlas áiroTeatív. BXaerós те abv
toít¡¡¡ тгараж\т1<г1<р imípaTi катеахц-
p.évos' oî ка1 wXeíous ttjs èKK\Ti<rtas irepi-
é\K0VTes èirl тЬ ctpuv virrftov ßoöXvfia'
ватеро! Ulm irepl tíjk á\r¡0elav vewre-
plÇeui ireipé/ievos. Eds. H. E. v. 15.
3 Gr. Fragm. XXXVII.
ка1 та /¿¿Xtara ávayaaióraTos, (ÄXXos
те) irepl 'Етшт^р-п! imyeypafifibos.
Kai áXXos 6v avarèeemev аоеХфф
Маркюуф TOÖvofia, els àir65et£iv tov
àtroffTokLKOv Kvpóyfiaros. H. E. V. 26.
5 Contra Gentes volumen breve, et de
Disciplina aliud. Hiebon. Catal. Scr.
« See Gr. Fragm. XXXV.
 S. IRENAUS. clxvii

also have recorded, that Irenœus dedicated a treatise Opuscuia.

to Marcianus, most probably on the principal articles of
the Creed, it being upon the Apostolical Preaching, a term
frequently applied to the early symbol of faith; such a
relic would have been of rare value if it had descended to
us. Two of the 'fragments published by Feuardent, and
the 2second and fourth of Ffaff, may have been taken from
this work. Eusebius again speaks of certain 3 miscellaneous
dissertations, in which the author makes mention of the
Epistle to the Hebrews, and of the Book of Wisdom. It
was in all probability a collection of sermons and exposi
tions of various texts and passages of Scripture ; and under
this head we may rank the various Greek fragments that
indicate a commentary upon portions of the historical
books of Scripture ; the Syriac fragment from an exposi
tion of the Song of Songs ; the Armenian homily upon the
sons of Zebedee, which may represent a genuine produc-
- tion of Irenœus ; also the fragments edited by Cramer and
Miinter ; and the last, from the Vienna collection. It may
be added, that the Epistle to the Hebrews, and the Book
of Wisdom are mentioned, not as forming the main subject
of these &aXe£e<r, but because the latter was universally
classed with ecclesiastical, i. e. apocryphal works, and the
4former was not received universally as canonical. The

1 Greek Fr. "V. VI. Calh. I. 476, as did S. Athanasius, ib.

» Ibid. XXXVI. XXXVIII.
3 ßiß\lov ri 8ia\e|iiüK dimpópav, iv
ф TTjs rpbs 'Eßpalovs (тгигтоКгр nal ríjs
\eyoitivris Sofías Zo\o/x£Wos /и/про-
veda. Ib.—Rüffinüs rendered Sia\e£éuv
as Dialogue; Jerome, as Tractatus, but
SiaXéyeffOai is to preach; Eus. H. E.
vi. 1 9 ; and the Homilies of Origen are
termed ííaXíftts, ¿6. 36 ; a name given
to them apparently by their author.
See S. Basil, de Sp. § 73. Vind. Cath.
I. 438.
* The Council of Laodicea reckoned
it among the Pauline Epistles, Vind.
465, and Ropfinds, ib. 580. But S.
Jerome says in his Epistle to Paulinus,
Paulus Apostolus ad Septem Ecclesias
scribit, (octava enim ad Hebrœos a pie-
risque extra numerum ponitwr). Vind.
Cath. I. 486. S. Augustin confines
these doubts to the Latin Churches, Ad
Hebrœos quoque Epístola quamquam non-
nullis incerta sit. . . . пес movet auctoritas
Ecclesiarum Orientalium, qua hanc etiam
in canonici» habent. De Pecc. Mer. et
Rem. 50, ti. II. 36. The variance may
be traced to the absence of the Apostle's
name, and certain expressions that were
 clxvüi WRITINGS OF

Opusouia. main work of Irenseus contains no clear quotation from

this epistle, that may certainly be referred to it; and for
this reason perhaps, Eusebius, as fully believing its canoni
cal authority, adduces Irenseus, an unexceptionable witness
upon a subject that had not passed unquestioned in Western
Christendom. Eusebius mentions no other works of Ire
nseus, but 'his words seem intended to convey the notion,
that other writings may have been extant in the West,
that had not yet become known to him in Palestine;
accordingly his expression cannot justify the exclusion
from our list, of works represented by fragments that
have come down to us. Such for example is the quota-
^.^tion from a treatise de Resurrectione Dominica, found in a
и p. 460. 462. Syriac, and, in an interpolated form, in an Armenian ver
sion ; the high antiquity of the Syriac MS. in which this
passage is found, and it was written a.d. 562, is to a cer
tain extent a voucher for the genuineness of its original ;
internal evidence shews that the longer extract in the
Armenian contains a considerable interpolation, and that
the Syriac is the most faithful to the lost Greek text.
Maximus quotes two detached sentences from a work to
2Demetrius, de Fide, which is passed over in silence both by
Eusebius and Jerome; the Latin translation also of the
fragment received by Feuardent from Faber, who obtained
it from some collection now unknown, is from a Sermon
ad Demetrium. It is by no means unlikely that the
treatise inscribed to Demetrius should both have been
unknown to Eusebius when he wrote his history, and have
become so rare in the time of S. Jerome as to have escaped
his notice: its inscription to a deacon of Vienne, marks
that it was of a purely elementary character, it was a
supposed to favour the severe Donatist unknown in the Greek and Oriental
view of the irrémissible character of sin Churches.
after baptism; a schismatical notion 1 ко! rà цЫ els iifierépai/ £квЬчта
that was very troublesome in the West ууш<ти> тшу Elpr¡i>alov roaavra. V. гб.
and in Africa, but was comparatively 8 Gr. Fr. VI. VIL
 S. IBENJEUS. clxix

guide-book perhaps for the catechetical instruction of the Opuscula.

young. The silence therefore of these two writers is no
conclusive evidence against these fragments, taken as they
are from a work тт. h-io-tcws, the very name whereby writ
ings upon the elementary doctrines of the Christian faith
were generally designated ; I am inclined therefore to
refer these fragments to some writing of minor import
ance, that had chiefly a local application.
Irenseus, on more than one occasion, declares his in
tention to write a work Against the Marcionite heresy,
which was developing strength, while the other forms of
Gnosticism were on the decline, in the last years of the
venerable Father's life. Other matters, however, and
none more probable than the duty of a more complete
evangelization of Gaul, interposed, and we may safely say
that the intention was never carried into effect ; for such a
work would have had an unusual interest for Eusebius,
and if published must have become known to him ; but he
speaks of the promise as having led to no result : èirtjy-
"уеХтш êè à avros ек twi> hlapKÍwvoí avyypan/uaToov àvTiXé^-
eiv avT(ô èv ïùitp атгои$аацат1. For the same reason the
notion entertained by many, that the account of the mar
tyrs of Lyons and Vienne, transmitted to the Churches of
Asia, was a production of the pen of Irenseus, is hardly
worthy of credit. It is impossible to imagine that Euse
bius should have been ignorant of the authorship of so
celebrated a document, or that he should have omitted to
declare it, in transcribing the entire epistle in his History.
Reasons have already been assigned for supposing that
Irenœus was at Rome during the heat of this persecution,
and the epistle was evidently written by an eyewitness.
The same consideration may be urged against Massuefs
surmise, that the fragment preserved by CEcumenius from

1 See Index : Irenœus, Marcion. • Greek Fragment XIII.

clxx WEITINGS OF

Irenœus, with reference to the answer of 1 Blandina to the

heathen persecutor, was from this same epistle. It was
much more probably taken from the treatise тгро$ 'EWr/vas,
setting forth the cruelties that the Gallican Church had
suffered in times of persecution ; the moral argument for
the truth of the Christian religion afforded by the con
stancy of its martyrs ; the true idea also to be attached to
Sacramental Communion, which Justin Martyr did not
shrink from revealing in a similar way to the heathen.
The term ''EWr/i/es would bear the wider meaning of hea
then, both in the title of the Irensean treatise, and in the
fragment now under consideration. Of the interpretation
of the Apocalypse mentioned by S. Jerome, it is sufficient
to say, that he refers in all probability to the statements
of the fifth book c. Hœr. upon this portion of Scripture.
Photius moreover gives the title of a work De Universo,
or de Substantia Mundi, ascribed by some to our author.
The fragment numbered XXXII. may with some proba
bility be referred to this work.
A certain degree of mystery attaches to the three
fragments edited from the Turin collection by Pfaff; not
at all however in consequence of any doubt that can affect
the editor's account of how, when, and where he obtained
them ; but by reason of the entire disappearance of the
Codices from whence they were taken. The fragments in
question were published at the Hague a.D. 1715; in 1749
the Catalogue of the Turin collection was printed, and its
editors, after diligent search through various Catenae, could
find no trace of them. Without charging Pfaff with dis
honesty of any kind, they ask the very natural question
why he gave no reference to the class-mark of the Codex,

1 The martyrdom of Blandina gives airiji, к.т.Х. Eus. ff. E. v. I.

an instance of wild beasts refusing to 2 Catalogi MSS. Bibl. Keg. Tauri-
injure female purity and helplessness; nensis Athensei. Eecensuerunt Jos.
каХ /¿r/Sevos ä^d/iwov тбте тйч вг/piwv Pasinus, &е. Taurin, 1749.
 S. IRENAUS. clxxi

or the portion of Scripture to which the Catenae referred. Frag-

They add that no Codex was missing from the list of the
collection. But the MSS. had passed through the binder's
hands in the intervening years, and they suggest the pos
sibility that some leaves might have been lost.
In 1752 Pfaff gave an account of his discovery in the
N. Acta Eruditorum, published at Leipsic. He found the
MSS., as he says, neither classed nor marked, much less
catalogued, but lying in great confusion, and very much
as they had been seen shortly before by 'Mabillon; except
that the printed books were now separate from the MSS.
But so little store was set by them, that a serious intention
was expressed by the Curator of getting rid of the entire
collection, with the exception of a Tabula Isiaca, and the
volumes of Pyrrhus Liborius! Pfaff then continues to tell
his readers, that access was at first allowed, and permission
given to make whatever extracts he pleased from these
MSS. omnis generis, queis literœ maxime sacrœ augeri pos-
sint, but afterwards these facilities were restricted, (non
amplius tam liber ut antea fuit,) both as regards his own
visits and those of Scip. Maffei. It is perfectly incredible
either that he should have forged these fragments, which,
as he truly says, tam amice cum impressis S. Irenœi consen-
tiunt, sua radiant authentica luce, or that he should have
removed those MSS. from the collection, whose existence
he was about to indicate by publishing portions of them.
Then, a comparison of his own notes of the collection with
the printed catalogue shewed a considerable loss to the
Library. One lost work that he instances is Origen's
Philosophumena, varice lectiones from which he had for
warded to * Wolf ; but it contained no more than the first

1 In Itin. Ital. § 13. Bibliatheca cendium, quod muUos libros corrupit.

palatii multis refería e»t codicibu» vari- * See Lemoynk, and Millee's Pref.
arum linffuarum, sed qui in acervum to the Philosoph, p. x.
cum editis congcsti sunt ob nuperum in-
 clxxii WRITINGS OF

Pfaffian book, now known under the well ventilated name of Hip-
ments. polytus; and the var, lect. in question are noted in Miller's
edition of the Philosophumena.
It is unnecessary to enter further into this curious his
tory of the Fragmenta Anécdota, than to state that MafFei,
who had a subsequent opportunity of visiting and inspect
ing the collection, 'disagreed with Pfaff with respect to
the genuineness of these fragments, but never denied their
existence ; they disappeared therefore after his second
visit. Pfaff answered this critique from Tubingen, and with
the exception of a second paper of MafFei, 1716, for many
years he heard no more upon the subject of the Turin
MSS., until the Benedictine edition of Irenseus was reprint
ed at Venice in 1734. He was attacked in it upon other
points; but his good faith as regards the existence of
these Anécdota remained unimpeached. The Fragments
therefore are offered to the reader, as possessing 2 good
external authority, and far more convincing internal proof
of genuineness, than can always be expected in such brief
extracts.
It may be added that the reader is indebted to the
Spicilegium Solesmense of M. Pitra, for the Armenian
extracts, the last that demand our notice.

1 Qiornale de' Letterati di Italia, d. Dissertatio Apologética, by two

Venet. XVI. Art. IV. p. 216.
a Those who wish to know more
concerning the views entertained re
spectively by writers of the Roman
Communion and Lutherans with re
spect to the important statements con
tained in these Fragments, will find the
following original documents in the
second volume of Stieben's edition, at
p. 381, &c. :
a. The first letter of Maffei, pub
lished in the Giornale de' Letterati, 1 7 16.
b. The answer of Pfaff, 17 16.
c. Maffei's second letter, 17 16.
pupils of Pfaff; in vindication of the
genuineness of these Fragments, 1 728.
e. The first epistle of F. M. Leoni,
from the Veneto-Benedictine edition of
Ireh-bus, 1734.
/. The second, from the same edi
tion.
g. The third, ibid.
None of these deny the existence of
the Fragments.
h. Extract from the Editor's Pre
face. Catalog. MSS. Bill. Лед. Taurin.
1749-
i. Answer by Снв. M. Pfaff, i 75 i.
 S. IRENAUS. clxxiii

Upon the doctrine of Irenseus it is not necessary to statements

say many words. With few exceptions, and those not at Eucharist,
all dependent upon doctrinal discrepancies, the Articles ~
of the Church of England might be illustrated singly
from the statement of Irenseus. The Index will enable
each reader to do this for himself. The subject of the
Holy Eucharist alone has given rise to expressions that
need a few words of explanation.
First, I presume that a comparison of the several
passages in the work c. Hœreses, that have reference to
this subject, with the Fragment xxxvi., can throw no
doubt whatever upon the genuineness of that Fragment;
they present the same Catholic object of Faith to us in
two different phases. In the work c. Hœr. the subject of
the Eucharist is advanced in opposition to the views
respectively, of (i) the •Marcionite, who denied that the
creation and the good gifts of God stored up in it, are the
work of the Supreme Deity, or of the Divine Word ; and
(11) of the Valentinian, who affirmed that they were a
product of ignorance and abortion. In either case there
was great disparagement of the Creator's works ; and the
author introduces the mention of the Eucharist in course
of his argument, not that he may explain the nature of
that Sacrament, but that he may illustrate his reasoning
from the known Catholic teaching of the Church, that the
Body and Blood of Christ are verily and indeed taken
and received by the faithful in the Lord's Supper. How,
therefore, should heresy declare that the Bread which
Christ himself consecrated as His Body, and the Cup
which He blessed as His Blood, are the creatures not of
the Word, nor of God the Father, but of some sub
ordinate Demiurge, half malignant and wholly ignorant?
No one, I think, will read the statements noted below

1 See П. 204.
 elxxiv WHITINGS OF
Statements 1 without allowing, that this is the bearing that the author's
mention of the Eucharist has upon his argument. And
further, both Marcionite and Valentinian agreed in saying
that the Saviour's Body was phantasmal, that it was of a
heavenly formation indeed, but that it received nothing
from the Blessed Virgin beyond mere transmission. But
we know that our own bodies are substantial flesh and
blood; we know, too, that the Bread and Wine, that by
consecration become to us the very Body and Blood of
Christ, nourish and strengthen us, to the increase of that
bodily substance, that is so real in our own case ; how,
therefore, can the notion that the Body of Christ is
phantasmal consist with the original terms of consecration,
whereby it is said of the Bread and of the Cup, this is my
Body and this is my Blood? It is quite necessary to bear
in mind that the author is combating a purely Docetic
view, by means of the traditional faith of the Church, that
emanated confessedly from Christ himself, when we read
his statement, that the Body and Blood of Christ in the
Eucharist, nourishes, not merely the spiritual, but the
bodily substance also of the believer. The heavenly and
the earthly are made one, we know not how, in that Divine
Mystery, but each still continues to discharge its own
proper and natural function. That which is of the body
is assimilated by the body, and in a purely natural way;
that which is of the spirit goes to the nourishing and to
the increase of the spirit. On the whole, the view of the
Eucharist put forth by Irenseus agrees with the twenty-
ninth article of our Church, scarcely perhaps with the
latter portion of the twenty-eighth. In any case it should
not be forgotten that an illustration may be very apt as
helping the refutation of any particular heresy, and yet
be far from edifying as an element of instruction. The

1 n. 204—îo8; ?57; 318—310.

 S. IRENAUS. clxxv

teaching of the Church to her children is excellently set on the

<• i • i л i/«t-i • i • Eucharis
forth in the few words of fragment xxxvi., which it has
already been conjectured may have been taken from a
catechetical treatise de Prœdicatione Apostólica ; it exhi
bits that other phase of a Catholic verity of which men
tion was made above.
 PROLOGUS

FLORI DIACONI LUGDUNENSIS

IN

LIBROS S. IRENiEl CONTRA HERETICOS.

I. 'Hyrenjeus, episcopus civitatis Lugdunensis, instructusa

Polycarpo discípulo Johannis apostoli, scripsit quinqué libros
cuidam episcopo, rogatus ab eo, Contra hcereticos valde neces-
sarios; in quibus, ut sapiens architectus et providus medicus,
perfecte nos instruit de hseresibus et hœresiarchis ; primum dete-
gens eorum prava dogmata et perversa opera, ne quis incidat in
idipsum credulitatis exeraplum. Nam, sicut medicus segrum
curare non potest, nisi causam morbi prius agnoscat, sic necesse
fuit eum hœreticas pestes, cum suis causis, prius agnoscere, ut
postmodum competenti medicina posset eis efficacius contraire.

II. In primis ergo, ipsas hœreses explicat, singulis assignans

suas originales causas, scilicet a quibus acceperunt materiam
exsistendi. Inter quod agendum, ponit et ignota nomina fictarum
rerum, quas ipsi Virtutes appellabant, et quasi deos venerati sunt.
De quorum scilicet nominum multitudine illatum tu, о lector,
tœdium patienter sustine, tandem philosophicarum rationum et
divinarum auctoritatem copiosa dulcedine compensandum. Postea
ipsos hseresiarchas nominatim memorat, et quid vel quantum,
uniuscujusque discipuli suorum magistrorum adinventionibus addi-
derint, consequenter annectit. Dein, singulas hsereses singillatim
aggrediens, et, probatissimi more philosophi, assumptis de rerum
naturis peremptoriis rationibus, verum a falso discernit. Sancti-
tatis amictum, pravitati superductum, violenter abstrahit; ubi
in melle venenum, ubi in columbse specie vulpes lateat, curiosa
1 The reader will observe several which is a very careless transcript from
points of variation from Stieren's text, the Arundel MS.
vol. i. m
clxxviii PHOLOGUS FLORI.

discussione perquirit. Hoc itaque modo sordidissimis phantasiis

hsereticse dolositatis solertissime deprehensis, et fidelium oculis
patienter expositis, ad ultimum venenosos surculos, salutiferis
radicibus adulterina plantatione insertos, multipliée ^[alce di]
vinarum auctoritatum exstirpat, abjicit et culcat. Ejusdem quo-
que intentionis occasione, non solum quae ab hœreticis corrupta
sunt corrigit, sed insuper multa de veteri, multa de novo Testa
mento, ad munimentum verse fidei, fideliter et luculenter exponit.

III. Sunt autem quinqué causse, quse sumptum et laborem

hujus libri transcribendi non sinunt, ut putamus, sestimari super-
fluum. Prima, quod perrarus est, hsereseum silentio, quod nunc
sólito vehementius interruptum est, ad ejus usum psene neminem
impeliente. Secunda, quod auctor ejus antiquitatis, et aposto-
lorum temporibus vicinus exstitit, et ideo fide dignus. Tertia,
quod quse de hœreticis scribit, non omnia per famam didicit, sed
plurima de his prsesenter ab eis audivit doceri, et vidit exerceri,
utpote eorum víyxpovos, id est, contemporaneus et comprovincia-
lis. Quarta, quod de hseresibus illius temporis nemo plenius,
sive planius noscitur disputasse. Quinta, quod arma militantis
Ecclesise, 2aliquantœ pacis occasione neglecta, resarciri plus sólito
necesse est, quia, defensore jam raro, tyrannis hseretica in earn
tanto crudelius quanto impunius incipit efferari.

1 The brackets represent a hole in sibly refer to the position of Scotus as

the parchment.
a This indication of some active form
of error, raising its head after a period
of comparative tranquillity, agrees well
with the supposition that Flobus, Dea
con of Lyons, was author of this Pro
logué. The predestinarían notions of
John Scotus (Erigena) called forth a
treatise by Flobus, as well as the more
widely known work by Peudentius,
Bishop of Troyes. The impunity of
which the writer speaks, may very pos
enjoying the favour and protection of
Charles the Bald. The date of this
Prologue, therefore, may be placed at
about 853 A.D.
Another treatise by Flobus may be
mentioned, as by ho means void of in
terest, in which the right of the Church,
clerical and lay, to appoint its own
Bishops is asserted, as contrasted with
the encroachments of the temporal
power.
 ARGUMENTA CAPITUM

LIBRI PRIMI

CONTRA HEKESES.

PAO.
I. Narratio omnis argumenti discipulorum Valentini . 8
II. Expositio prcedicationis veritalis, quam ab Apostolis Ec-
clesia percipiens custodit ..... 90
III. Ostensio neque plus, neque minus de ea quae est fide posse
quosdam dicere ...... 92
IV. Secundum quid fiat putare alios quidem plus, alios vero
minus habere agnitionis . . . . .94
V. Quce est Valentini sententia, in quibus discrepant adversus
eum discipuli ejus ...... 98
VI. Quce sunt, in quibus non consonant adversus invicem hi,
qui sunt a Valentino omnes. Quœ est Colorbaseorum et
Marci doctrina 109
VII. Quce est industria Marci, et quce sunt quce ab eo. Qualis
conversatio ipsorum, et quce est figuratio vitce . .114
VIII. Quemadmodum quidam ex eis per numéros, et per syllabas
et per Uteras conantur constituere earn, quce est secundum
eos, argumentationem ...... 127
IX. Quomodo solvunt parabolas . . . . 167
X. Quemadmodum conversationem secundum figuram ejus,
qui apud eos Pleroma, exponunt factam . . .164
XI. Quemadmodum ea quce sunt in Lege in suum transferunt
figmentum ....... 169
XII. Quemadmodum incognilum omnibus inducere conantur
Patrem ........ 175
XIII. Quibus ex Scripturis testimoniis utuntur . . .177
XIV. De redemptions sua quanta dicunt et faciunt : quot modi
sunt apud eos redhibitionis : quemadmodum imbuunt
eos, qui sibi credunt, et quibus sermonibus utuntur . 180
clxxx ARGUMENTA CAPITUM LIBRI TRIMI, &C.
CAP. PAG.
XV. Quod est proposition omnibus hcereticis, et quo tendant . 188
XVI. Qu.ce est Simonis Samaritœ magi doctrina . . . 190
XVII. Quae est Menandri sententia, et quae operaliones ipsovum . 195
XVIII. Relatio ejus quae est secundum Saturninum doctrina . 196
XIX. Quae est Basilidis argumentatio .... 198
XX. Quœ est Carpocratis doctrina, et quae operationes ipsorum,
qui ab eo sunt, omnium ..... 204
XXI. Qualis est doctrina Cerinthi . . . . .211
XXII. Quœ est Ebionitarum doctrina .... 212
XXIII. Quœ sunt Nicolaitarum opera . . . . .214
XXIV. Quœ est Cerdonis sententia . . . . ib.
XXV. Quœ sunt quœ Marcion docuerit .... 216
XXVI. Quœ est Conlinentium aversatio ; qualis est Tatiani doc
trina ; unde hi, qui indifferentias induxerunt, accepe-
runt occasionem .... . . . 219
XXVII. Quœ sunt genera Onosticorum, et quœ secundum eos sen-
tentiœ ........ 221
XXVIII. Quœ est Ophitarum et Cajanorum irreligiositas et impu-
dentia, et unde conscripta ipsorum . . . 226
XXIX. Quibus temporibus fuerunt omnes, qui prœdicti sunt, et a
quibus initia et doctrinas acceperunt . . . 243
I

I
I
■
I
I
I

I
I
 TOY EN АГ1012 ПАТР02 HMÛN

EI PH NA I O Y

ЕП12КОПОУ AOYTAOYNOY

^ЛЕГХОУ KAI ANATPOnHS TH2 *EYAQNYMOY

TNQ2EQ2 BIBAIA nENTE.

BIBAION A.
nPOOIMION.
3'ЕШ [l. 'Етге<] rhv aKnOeiav 3 тгаратгертгореро! Tiveç, f^Z*
eireia-ayova-i Aoyovf y^evoeii Kai yeveaAoyiaç */и.атанц, airiveç
LIBER I.
PRJSFÁTIO.
QuATENus
v veritatem refutantes quidam
* inducunt verba Tit.
¡ Timiii. 19.4-
falsa, et geneabgias infinitas, quœ quœstiones magií prœstant,
1 The author's title, see Prsef. Libr. uses the term very much in the sense
II. IV. V. The work is also quoted here indicated ; in speaking of the
under this title by Euseb., Joh. Dá Chaldsean astrology, he says, ovSi roi-
maso., Photius, (Ecumenius, &o. The twi> tt)» б/тофоу ffotplav wapawifj-xpoßai,
Greek Text so far as I. v. § г is pre á\\' ÍK6ip.evos. . . i\èyi-w. The transla
served by Epiphanius, Hœr.x\x\. §9-32, tion refutantes has a cognate meaning in
who says at the same time that he makes Cicero, Quam quidem . . . bonitatem . . .
an entire copy ; ra èÇrjs, àirb tûi> tov non modo non aspcrnari ас refutare sed
rpoctpnp.évov àvSpbs Soí\ov веоО, Eí/эт;- complecti atque augere debetis. Pro Rabir.
valov Sé фпрл, tí)» TrapáBeaui okotrxfpûs 16. Compare also III. xiv. Si quis re-
Toir¡uo¡j.at, txfl M ovTwt. Various read futet et Lucam, quasi non cognoverit
ings will also be noted as they occur veritatem. Elsewhere IBEN.EU8 shews
from the Philosophumena of HlPPOLY- that Sige and Logos are incompatible ideas,
Tus, who has occasionally made con and the translator renders the Greek Aut
siderable extracts from the work of his Sigen aut Logon réfutent; II. xv. 2, let
preceptor. them discard the one or the other.
a The translator read ¿ireí: for the Again, quœdam refutare is opposed to
áiróSoffis of the period the reader must quœdam recipere, III. xv. end. Hence
refer to p. 4, ávayudíon rrynaip-nv к.т. \. Junius explains the word by тары-
3 TrapcLTrenirófievoi] setting aside, so BoOvres.
Estb. xiii. 4, irapavéuirovrat ôirjveKWt rà 4 S. IrencRus, who was of eastern
тык ßaai\(uv 5штауиата. HlPPOLTTUS extraction, bad in all probability a more
VOL. I. 1
 2 TRiEFATIO.

lib. I. ^r¡TJ¡areif /xâWov vapiyovai, кавше о 'Атой-тоЛоу (pqŒiv, >/*

oiKoSofxrjv Qeov Trjv iv тг1сгтег ка1 Stâ Tijç iravovpywç 1 <rvy- J| gfs'
K€KpoT4fiévr]i iriQavoTtiTOÇ irapdyovcri tov vovv twv direipo-
Tepwv, Kai aî%JLaK(OTi<Çpv<riv avrovs, 3 paSiovpyovvTei t¿ Xóyia
JZvplov, è^rjyrjTai како\ twv koÄws etprifiévwv yivoßevor ка)
ttoWoví avarpéirovaiv, dirdyovTes avroùs irpo(pd(Tei yvwcrewç pE2ABB'
3 àirb tov тоёе то irdv <rvaTri<rafiévov ка\ кекосг/лукоточ, w\
{/y¡rr¡\ÓTepóv ti Kai fxet^ov е^оутеу ÍTrt§eí£ai tov tov ovpavov,
Kai Ttjv yíjv, ка\ irávTa та iv avroís тгетгощкотое Qeov-
PrJscrtU8'7. 4 7rt^a,/wf M^v ¿irayófievoi Sid Xóywv tÍ^vijí toví ¿Kepaíovs
eis tov tov Q]Teív Tpóirov, dTriBdvws êi aVoXXw/rey avrovs
èv Tw ßXdaiptifiov ка\ dcreßtj tijv yvwfirjv avrwv катаскыа- ■
%eiv els tov Arjfiiovpyov, fir¡§é s iv tw SiaKpíveiv Svvafiévwi

quemadmodum Apostolus ait, quam wdificationem Dei, quae est in

fide; et per earn, quae est subdole exercitata verisimilitudo, trans-
ducunt sensum eorum, qui sunt inexpertiores, et in captivitatem
2 Tim. iii. 6. ducunt eos, faisantes verba Domini, interpretatores mali eorum,
quEe bene dicta sunt, effecti : et multos evertunt, attrahentes eos
sub occasione agnitionis ab eo, qui hanc universitatem constituit
et ordinavit \l. ornavit] ; quasi altius aliquid et majus habentes
ostendere, quam eum, qui cœlum et terram, et omnia qua in
eis sunt, fecit ; suadenter quidem illi illiciunt per verborum
artem simpliciores ad requirendi modum, male autem perdunt
eos, in eo quod blasphemam et impiam ipsorum sententiam fa-
ciant in Fabricatorem, non discernere valentium falsum a vero.

familiar acquaintance in his early years, 1 The meaning being, by plausible

with some Syriac translation, than with
the Greek original of the Scriptures of
the New Testament. Instances of this
will be indicated as they occur. This
will serve to account for many of those
variations from the sacred text, that
have been ascribed to the habit of
quoting from memory. In this place
the Syriac for direpavrovs p£D?
—V A V
г—'ÖL* " ' > seems to have sug-
^ °
gested the word fAOCO p.aTalas.
Possibly the author's version may have
shewn the reading ^—iOTA \Lci
h aU ратшЬтф.
assertions craftily insinuated. So in
Âxioch. : Kçic iriBavaTipovi то&гш \6-
yovs &pri Kpor^-gs.
2 pifSiovpyoSvTes] cf. 2 Cor. iv. 2,
ôoXoOvrcs тЬр \6yov год веоО.
3 The Demiurge, the Creator of
the material universe, was far inferior
to the Supreme Bythus in the Gnostic
Theosophy.
4 TtOai'ûs] speciously, àiriOdvas, ab-
suraly.
5 lv T1?] There ;3 n0 need to adopt
any of the pr0p0sed conjectural altera-
tions ; the words may have the force of
èv тобтср. So ЛЗзсн. 'Еттб. è. Э. su:
 Plt^îFATIO. 3

то yjsevéoí airo tov a\r¡6ovi' i} ydp 1 irXávij ка& avTt¡v fiev i.

ovK éiriSeÍKVVTai, iva fir¡ yvfJLvw9eí<ra yévr¡Tat катафшрог
iridavw êè TrepißXtjfj-aTt Travovpywç Koufiov/xevrj, ка\ avrr¡f rijç
dXtjdeiaf dXrjOea-Tepav eavrtjv Trapt^eiv 2 [I. тгаре-^ыJ фа[-
vearOai êià Ttjç ë£a>6ev (pavTaalaç Toîf direipoTepoii' кавиц
viro 3то5 KpeiTTOVos qfJiwv etptjTai ¿ir\ twv toioutwv, oti Xidov cc.ni.xix.
tov tÍ/áiov o-fíápaySov оита, Kai "koXvt'ih4t¿v Tiaiv, vaXoç
evvßpil^ei êtà Teyyrjs irapofMoiov/xévt], бтготаи ßt] тгару ó
(rBévwv SoKifiävat, Kai те^уу Tint. Te'xyijvJ êieXéy^ai Tr¡v trav-
M. 3. ovpywç yevofiévrjv oTav Se èirifiiyri ¿ ^oXkoç eiç tov apyvpov,

Error enim secundum semetipsum non ostenditur, ne denndatus 1-

fiat comprehensibilis, suasorio autem cooperimento subdole ador-
natus, et ipsa veritate (4ridiculum est et dicere) veriorem semet
ipsum pncstat, ut decipiat exteriori phantasmate rudiores:
quemadmodum a meliore nobis dictum est de hujusmodi :
Quoniam lapidem pretiosum smaragdum magni pretii apud
quosdam, vitreum in ejus contumeliam per artem assimilatum,
quoadusque non adest, qui potest probare, et artificium arguere,
quod subdole sit factum. Quum enim commixtum fuerit
¿x^pb* yàp '&7ip dvSpl Tip £иат1}(7ета1, xxxix. with IV. Iii. and III. xix. end,
and Soph. (Ed. Col. 742 : XXXV.) whom in early life he had seen
iras ae ~K.adp.elwv Xetbs and heard, and of whom he had a vivid
каХе? Sucalus, ек 5¿ rwv p-dXiar' ¿yu>. recollection, as regards tov xaPaKTVP^
In the same way жрЬ tov for wpo tovtov tov ßlov, Kai 7-771* T°v 0"<¿MaTOS №éav ка1
is not unusual. The meaning being, ras Bta\é$eis as Ыошто irpàs то 7rX7}f?oy,
who not even in so gross a fiction as the. ка! T7ii> рета 'Iwàvvov awavaaTpotpfy,
Gnostic theory of Ote Demiurge, can dis к.т.\. Ер. ad Florin. But generally
tinguish truth from faheliood. Once for perhaps, Pothinus, his predecessor in
all it may be observed, that the Latin the see of Lyons, is meant : as for
version is no infallible index to the true example in citing the Iambic verses
reading in the Greek. against the Gallican heretic Marcus,
1 Tektullian gays of the same here I. xii. 4. It is certain that in one place
tical crew ; Nihil magis curant quam he speaks of one who had received in
occultare quod prœdicant ; si tarnen prœ- struction from the Apostles ; in another,
diront quod occultant, с. Val. I. of the disciple of apostolic men. Com
a The reader will observe that ne pare IV. xlv. and Hi.
cessary alterations are expressed by a 4 The translator indicates the miss
correction within brackets, the faulty ing words ó Kai elweîv yeXoiov. In the
text remaining unaltered. same sentence, prœstat is the reading of
8 tov KpdTTovos] Iren*:i:s not un- the Clerm. and Arund. MSS., but Mas-
frequently quotes the words of some suet alters it to prafert, which he found
venerable elder. Possibly he may some in the Voss. MS.
times refer to Polycakp, (compare II.
1—2
4 PRiEFATIO.

т/у evKoXwç 8vvr¡(rerai tovtov 1 àicepalwç [Int. àicépatoç wv~^ So-

Kifiácrai ; Iva ouv fx.rj irapà t¡¡v ^fierépav aiTtav crvvapTráXwvTai
Tiveç, wç irpoßaTa viro Xvkwv, àyvoovvTeç avTOvç Sia t¡¡v
e^wdev T>jç irpoßaTeiov Sopas s eTrtßovXrjv, ovs (pvXáarcreiv
7rapt¡yyeXicev tiu.lv Kvpioç, ofxoia fxev XaXovvraç, záv¿¡xoia Sè g.
(ppovovvTaç, àvayicaîov r¡yr¡ijáu.r¡v, èvrvylav toîç vTrofivq/jiacri
twv, wç avTol Xiyovcriv, OvaXevTivov ¡xaQr¡Twv, èvloiç ó" ovtwv
ка\ avfxßaXwv, ка1 KaTaXaßofievos t¡jv yvw/xrjv üvtwv, fjLr¡vv<rat
crol, ayairtjre, та тератсаёч Kat ßadea fivcrTt'jpia, â ov iravreç
^jçwpovcriv, ¿Trei fir¡ iravreç tov iy/cecpaXov 5 е£етгтукаам, oirwç

œramentum argento, quis facile poterit, rudis cum sit, hoc pro
bare? Igitur ne forte et cum nostro delicto abripiantur quidam
quasi oves a lupis, ignorantes eos propter exterius ovilis pellis super-
indumentum, a quibus cavere denunciavit nobis Dominus, similia
quidem nobis loquentes, dissimilia vero sentientes : necessarium
duxi, cum legerim Commentaries ipsorum, quemadmodum ipsi
dicunt, Valentini discipulorum, quibusdam autem ipsorum et
congressue, et apprehendens sententiam ipsorum, manifestare
tibi, Dilectissime, portentuosissima et altissima mysteria, quae
non omnes capiunt, quia non omnes cerebrum habent, ut et tu
1 The close concurrence of two ad pepercit ; quoniam non ad materiam
verbs in the same sentence is so harsh, scripturas, sed materiam ad scripturas
that there can be little doubt but that excogitarit ; et tarnen plus abstulit et
ànépaws íov, Lat. rudis cum sit, is the plus adjecit, auferens proprietates sin-
genuine reading. gulorum quoque verborum, et adjiciens
3 iwtßo\^v was the reading of the proprietates non comparentium rerum.
Latin translation, and is preferred by De Prœscr. Hœr. 38. The reader is
Stieben in his note, although he retains referred to the Appendix for the various
iirißov\ty in the text : but it is objec fragments that have been preserved of
tionable as rendering superfluous the the writings of Valentinus, and of his
word t£w$ev. The ётгфбКт] of a fleece immediate followers.
could not be otherwise than external. 4 Ironice. So Tertullian says, Si
3 Tertullian charges other heretics bona fide quieras, concreto vultu, sus
with mutilating scripture, but Valen- penso supcrcilio, Altum est, aiunt. Si
tinus, with perverting its true meaning. subtiliter tentes, per ambiguitates bi
Alius manu scripturas, alius sensu» lingues communem fidem affirmant, c.
expositione intervertit. Ñeque enim si Val. i, compare § 8 below and IV.
Valentinus integro instrumento uti vi- lxix.
detur, non callidiore ingenio, quam Mar 5 For i$ewTÍKa.<ju The Latin trans
cion, manus intulit veritati. Marcion lator may perhaps have read 4%s (abbrev.
exerte et palam machœra non stylo usus for (xovT(i) тетих^каа. The present
est; quoniam ad materiam suam Caldern reading, as being the more difficult, is
scripturarum confecit. Valentinus autem more likely to be genuine, and may
 PRiEFATIO. 5

ка! erb Liadwv avTct, iracrt TOty fiera crov (pavepà Troiqa-yt, кал lib. I.
irapaivé(rr¡i avroîç (puKa^aadai той 1 ßvObv tí?? àvoiaç, ка1 t>}s
elí ~Х.ркттЬу [Int. Qeov^ /ЗХа<гф>7/шх?. Kaî, кавт êvvajuiç r¡LÚv,
T>jv те yvwptiv avTwv twv vvv 7rapa§iéacrK¿VTWv, Хеуш êt] twv
irepi TÍToXeiiatov, 3 атгмвкт/ла ovuav Ttjç OvaXevTivov ar^pX^i,
crvvTOfJ-ws ка\ <ra<pw$ àirayyeXovixev, /caí àcpopLiàç Swcrofiev
ката Trjv r/LieTepav цетрштута, irpoi то ávaTpéireiv avrr¡v,
аХХбкота ка\ ávápfioaTa ту áXr¡6eía eTriSeiKvvvTei та vir
avTwv Xeyófieva, /л?те crvyypácpeiv eldio-névoi, /ui?Te Xóywv
T¿xyriv ^(7/cijKOTey aydirtis êè rç/iây тгротре-iroixévra (rol те кал
iraai то/у цета (rov /j.rjvv(rai та ße^pi fJL€V vvv KeKpvßß^va,
f/Stj Sè ката Tt¡v "X.ápiv tov öeov elf (pavepov èXrjXvdoTa
SiSáy/iaTa' ovêèv yáp è(TTi KeKaXvLi/xevov, о ovk aTTOKoXvep-
Oi/creTai, Kai KpvwTov, o ov yvwa-QijcreTai.
cognoscens еа, omnibus his, qui sunt tecum, manifesta facias, et
prsecipias eis observare se a profundo insensationis, et ejus, quae
est in Deum, blasphemationis. Et quantum nobis virtutis adest,
sententiam ipsorum, qui nunc aliud docent, dico autem eorum,
qui sunt circa Ptolemseum, quae est velut 4flosculum Valentini
schola?, compendióse et manifeste ostendemus, et aliis occasiones
dabimus secundum nostram mediocritatem ad evertendum earn,
non stantia, ñeque apta veritati ostendentes ea, quae ab iis
dicuntur : ñeque conscribere consueti, ñeque qui sermonum arti
studuerimus: dilectione autem nos adhortante, et tibi et
omnibus, qui sunt tecum, manifestare, quae usque adhuc erant
absconsae, jam autem secundum gratiam Dei in manifestum
venerunt doctrinas; ipsorum. Nihil enim est coopertum, quod non Matt x. sa
tnanifestabitur ; et nihil absconsum, quod non cognoscetur.
be rendered, " Have purged the brain." 35, 38. атгбявчтрлх, in allusion possibly to
Facetus, emunclœ naris, is a parallel ex- the fructifications of Valentinus; the
pression in Horace, and Massuet com- word картгофор1а was commonly applied
pares the lines in Plaütüs : by the Gnostics in the sense of " emana-
" Immo etiam cerebrum quoque omne *'ve evolution."
e capite emunx'ti meura, 3 Compare the Philosophumena, vi.
Nam omnia malefacta vestra repperi 9. where the words of Simon Magus
radicitus." are recorded, " 5tô tarai ia<ppayiap.hovt
Mosteil. V. 1 . 6 г . KfKpvfifiévov, K€Ka\vp,p.¿vov, Kflpcvov èv
1 In allusion to BuftSs, the root of тф oUnrnpiifi ov 17 pifo räv b\wv теве-
the Valentinian system, с. f. /tíXíwrai." In the Cabbala IC - Hp'
a See I. i. and vi. II. iv. and xl. 4 Flosculum as a neuter nominative,
Compare also Hiri'OLYT. Philos. VI. 29, where we should expect flosciilus.
 6 PR^ÎFATIO.

lib. i. Ovk ÍTTifyT4<reií Sè тгар1 r/fjLWV twv èv 'КеХтоГ? êtarpi-

ßovTW, Kai тгер) ßapßapov StáXeKTOv то TrXeîcrTOV àcr^o-
Xov/xévasv, \¿ywv Te^yr/v, f¡v ovk é/j.á6o/J.ev, оите Súva/iiv
crvyypa<péux;, t¡v ovk ijcrKycraLiev, оите KaXXunrtcrtiov Xé¡~ewv,
oí/те TTidavoTriTa, r¡v ovk oíSa/iev ¿XXá aVXtS?, Kaï àXrj6wi, °-
кал 3iSiwtikÚ><¡ та /чета àyâirris uoi ypacpévTa, /хета ауатггц
erv irpocrèé^r/, ка\ avToç av^creig avrà irapà areavrâ, ате
¡KavwTepoi г/llwv Tvyyavwv, oloveï атгеррата кaï àp%àç Xaßwv
тгар qpû>v, Kaï èv тш тгХате1 trov tov vov èirï ttoXv картго-
(popyaeiç та êi oXiyœv v<p' r¡/j.wv elpr¡/j.éva, Kaï èvvaTWS
тгарасгтг/аец toÎs /лета erov та à<r6evâ>i v(f> i//iwv àirr/y-
yeX/xéva' Kaï <»? ч/л-eîf é(pCXoTi/J.r¡er¡/jiev, iráXai ^tovvtos crov
íubfXXV' f-adeîv тг/v yvw/it/v avTwv, /хг/ fiovov croi iroirjcrai (pavepàv,
àXXà Kaï ècpoêia Sovvai irpog то èTriêeiKvvetv avTr/v "^revèrj-

2> Non autera exquires a nobis, qui apud Celtas commoramur,

et in barbarum sermonem plerumque vacamus, orationis artem,
quam non didicimus, neque vim conscriptoris, quam non affecta-
vimus, neque ornamentum verborum, neque suadelam, quam
nescimus: sed simpliciter et vere et idiotice ea, quae tibi cum
dilectione scripta sunt, cum dilectione percipies, et ipse 3 auges
ea penes te, ut magis idoneus quam nos, quasi semen et initia
accipiens a nobis : et in latitudine sensus tui in multum fructifi-
cabis ea, quœ in paucis a nobis dicta sunt, et potenter asseres
iis, qui tecum sunt, ea quae invalide a nobis relata sunt. . Et
quemadmodum nos elaboravimus, olim quserenti tibi discere
sententiam eorum, non solum faceré tibi manifestam, sed et
subministrationem dare, uti ostenderemus earn falsam : sic et

1 Gaul was divided into three parts,
аз we learn from the opening of Cesar's
Commentaries, and from Puny, iv. 17.
To the North of the Seine were the
Belgae, to the South of the Garonne
the Aquitani, and between these two
rivers the Celtae ; " Ab eâ ad Garum-
nam Céltica, eademque Lugdunensis."
Lyons, the capital of Celtic Gaul,
having been the see of Irenaeus, it was
by the effect of gross ignorance that
the MSS. of Epiphanius exhibited the
reading of Ае\фоЬ, first replaced by
KeXroiS in the edition of Petavius.
a löuiiTinäs, with no affectation of
style.
3 Auges, this as Grabe and Massuet
imagine, is one of those verbs that
follow the inflexion both of the second
and third conjugations, a future mean
ing being assigned to this word, as
required by the preceding verb in the
translation, and by aù|i}<reis in the
Greek.
 PE^FATIO. 7

ovTW Se ка\ (ri) ф(Хот//хю? тоГу Хорогу SictKovqa-eiç, ката rr¡v

'Xp.piv Trjv viro Tov Kvplov (rot SeSofj.évt]v, eis то juajKeTi тгара-
<rvpeo~Qai tous àvôpùnrovs viro т?у ¿Keívtov тпвауо\оу1а^, ovcrqç
TOiavTis.

tu efficaciter reliquis ministrabis secundum gratiam, quœ tibi a

Domino data est, ut jam non abstrahantur homines ab illorum
suadela, quae est talis.
 8 MONAS.

Кеф. а. M.
a.;
Narratio omnis argumenti discipulorum Valentini.
LIB. I. i. 1. i. ЛЕГОУ21 1 yáp Tiva eïvai èv ¿opáVoty Kai акаторо-
GR. I. i. I
MASS. I-i-b fiáíTTOií v^wfiacri "riXeiov Atwva TrpoóvTW tovtov Sé ка1
Epjph. Ни. [Trpoapxyv /саг] тгротгатора ка1 Buöov KaXovcriv.
cf.Theodoret.
Hœr. Fab. « '
утгар-цоута oм ciutov
> * a^wpr¡TOV
ч / Kaiл aopaTOv,
* / U} / те Kai^
aioiov
Tertuii. adv. áyévvr¡Tov, èv r¡arv^la кал qpefila ttoWí¡ yeyovévai èv àirelpoiç
alwai ^[xpóvúov^. o-vvvwáp^eiv S1 аьтш ка! ""Evvoiav, rjv Sr¡
CAP. Ï.
1 . Dicünt esse quendam in invisibilibus, et inenarrabilibus
alitudinibus perfectum iEonem, qui ante fuit. Huno autem et
Proarchen, et Propatora, et Bython vocant : esse autem ilium
invisibilem, et quem nulla res capere posait. Cum autem a
nullo caperetur, et esset invisibilis, sempiternus, et ingenitus, in
silentio et in quiete multa fuisse, in iinmensis aeonibus. Cum

1 Epiphanius in his work upon the
heresies has preserved to us the Greek
text of this chapter, Theodoret has an
abstract of it, and Tertullian also bor
rowed largely from it before the close of
the second century, in his treatise against
the Valentinians, and his words are often
of great service as a test of the Greek.
Hippolytds, and the Didasc. Or. Clem.
Al. give the oriental phase of this
a ТЛешк Alava. Tektullian adv.
Val. 7 : Hunc substantialiter quidem
alâva TéXeiov appellant ; personalUer
vero Tpoápxv11 & rW &PXhvi etiam By~
thion {met. Buflóc,) quod in sublimibus
Iwhitanti minime congruebat; and else
where Valentinus, ausus eat deos con-
cipere Bython et Sigen, cum usque ad
triginta jEonum fœtus, tamquam Жопгоз
scrofœ, examen divinitatis effudit. с.
Marc. i. s. Grabe says in his note,
"Жоп igitur Valentinianis Deum deno-
tavit ; pro qua significatione, a Lexico
graphie pneterniissa, duorum Philoso-
phorum auctoritatem accipe, Epicteti
gentilis, et Pseudo-Dionysii Christiani.
Hie apud Arrianum eadem, qua Valen
tinus vixit, aetate florentem, lib. II.
cap. J. [ante medium,] mortis neces-
sitatem considerans, ait : oó yáp elfu alwv,
à\\' àvepuiiros. Ñeque enim sum Deus,
sed homo. Ille autem lib. de Divinis
Nominibus cap. 5. § 4. Deus dicitur
àpxb Kai fiérpov alévav, Kai xpbvav óvtó-
tt¡s, nal Alùiv Twv бутан, Principium et
mensura seculorum, et temporum essentia,
et Жеит eorum quœ existunt. Nam
quemadmodum in alüvi sive asternitate,
пес prseteritum, пес futurum datur, sed
semper praesens ; ita et Deus offre t}v,
offre tarai, obre éyévero, oöre ylverai,
offre yevrpeTai, utDionysius ibidemaddit,
indeque concludit : Aûros yáp èariv ó
A.IÙ3V râv alévav, o birápxav irpb twv
in the Cabbala means
any multitudinous system ; and each
alwv was a pleroma, § 4.
3 Videtur Irenaus scripsisse : ¿iráp-
X¿w Sè aùrbv ábparov ка1 àxaptjrov,
Scriba vero Ьазс omisisse, quod eadem
fere mox recurrant : vwápxovra Sé
airó», K.T.\. Grabe.
4 xpavwv> Grabe justly considers to
be an interpolation. It is neither ex-
in the old version nor is it
 DYAS. TETRAS. 9

Kai Xápiv, Kai ~2¡iyr¡v ovopouÇpwri' ка\ évvor¡Or¡val чготе à(f) gilí1.' ti'
г л /Эч'л * тг! л * ' MASS. I. i. I
eavTOV тгpopaAearocu tov dvoov tovtov, ap-^tjv twv vavrwv
koi каватгер атгерца, Tr¡v TrpoßoXtjv TavTqv, rjv irpoßakivBai
evevor¡Or¡, ка\ 1 кавеава1 wç iv цгр-ра ту avvvirapyovirri éavrw
2í"yp' Tavrr¡v Sé vTroSe^afiévr¡v то о-тгер/ла tovto ка\ èyKv/iova
yevofiévr¡v, àiroKvîjcrai Now, ofioióv те ка\ Î(tov тш -KpoßaXovTi,
кал fiávov xwpovvTa то fxéyedos tov Латроя' tov Sé Now
tovtov кал M.ovoyevr) KaXovcri, /caí Патера, 3 каУ Ap^r/v тш
a. a wávTWV o-VfnrpoßeßX>j(r6ai Se avrw 'A.Xr¡6eiav ка1 eïvai Tav
Trjv irpwTov ка\ àp-%éyovov zTLvQayopiKr)v тетрактш, r¡v кол
M. 6. píKav tÔ>v "¡rávTW KaXov<riv eaTi yàp Bvöo? ка\ ^Eiiyr), eireiTa

ipso autem fuisse et Ennœan, quam etiam Charin, et Sigen

vocant : et aliquando voluisse a semetipso emittere hunc By-
thum initium omnium, et velut semen prolationem hanc prse-
mitti voluit, et eam deposuisse quasi in vulva ejus, quae cum eo
erat, Sige. Hanc autem suscepisse semen hoc, et praegnantem
factam générasse Nun, similem et œqualem ei, qui emiserat, et
solum capientem magnitudinem Patris. Nun autem hunc, et
Unigenitum vocant, et Patrem, et Initium omnium. Una
autem cum eo emissam Veritatem, et hanc esse primam et
primogenitam Pythagoricam quaternationem, quam et radicem
omnium dicunt. Est enim Bythus et Sige, deinde Nus et
indicated in Tertullian's Infinüis retro Jehovali ; certainly the philosopher might
avis; аХСхп is used here in the ordinary easily have become acquainted with the
and not in the Valentinian sense of the name of God from his intercourse with
word ; therefore -xpbvav was in all pro- learned Jews in his travels in Egypt,
bability the exegetical addition of some Persia and Chaldsea, and during his abode
Bcribe. at Sidon. Josephus also and Porphyry
1 Stieren restores in the text ко- declare that he had communication with
тав^сгвси on the faith of the Paris and the people of God. An intelligent Te-
Breslau MSS. ; but кавкавш is not an trad is here evidently spoken of by
unlikely reading. Irenaus, and not an irrational combina-
s NoDs having the two other names tion of mere numbers. Sec Cudworth,
of тгатур and àpxb тык irdvrw, BvSàt Intell. Syst. В. iv. § 20. But in the
from whence Noßs emanated, was also Pythagorean system the properties of
distinguished by the appellation of тро- numbers, of all things the most distinct
rdrup and тгроарх/). See П. 7. and 55. from matter, and pure intellectual abs-
3 Sklden, de Dil» Syr., Syntagm. И. tractions, were adopted to symbolize
с. I, and Gale in his Court of the Oen- the immaterial and wholly spiritual
tile», Pt. и. c. ii. 8, say, that the Py- nature of the Divine intellect. The
thagoric Tetractys was no other than foundation of ancient Theic philosophy
the tvop.a TeTpaypd/ifiarov, the Hebrew was the axiom that the Nature of the
 10 OGDOAS.

^l/'Í.' Nous Kai AXiJöeta. AlcrQónevóv те tov M.ovoyevrj tovtop ¿(pi1

' LU olç TrpoeßXrjdri, irpoßaXelv ка\ avrov Aoyop ка\ Zwrjv, "катера
vávTWV twv fier avrov èaofiévwv, ка\ àpyyp кал 1 /шорфахпр
iravTOi tov Trkr¡pwfiaros. 'Ек êtj tov Aóyov кал ríjí Zwtjç
TrpoßeßXrjaQai ката crvfyyíav ^'Avdpanrov кал 'E/c/cX^cr/av
кал eîvai тахгтур àpyéyovov 'OySoaêa, plXav кал vTroo-racriv
tÔûv iràvTtûv, TiTpaartv ovófxa&i тгар avToiç Ka\ovtiévwv, [l.
KoXovfÀ.évrjv'^ Bi/бй), Kai Nçû, Kal Aoyw, Kai ,AvOpwirw- eîvat
yàp avTwv екаатои àppevoOrjKvv ovrcof тгрштор tov Tipo-
тгатора r¡vwcr6ai ката crvXyy'iav ту êavrov 'Ewo/a* tov êè
Movoyeyí?, tovtÍctti tov Noûv, ту 'AX^Öe/cc tov êè Aôyov ту
Zwy, Kai tov "AvOpooirov ту 'ЕккХуо-ш. Tovtoví êè Toùy
Alwvaf elç êô^av tov Шатров irpoßeßXrj/xivovi, ßovXyQevTai
ка\ avTOvç êtà tov ISlov dVaj tov Патера, irpoßaXeiv
irpoßoXag èv avXvyla' tov fièv Aoyov ка\ тур Zwr¡v, /хета
то irpoßa\i(r6ai tov "AvdpwTrov /cat тур 'Е/скХ^ачау, aXXouy

Alethia. Sentientem autem Unigenitum hunc in quaB prolatus

est, emisisse et ipsum Logon et Zoen, patrem omnium eorum,
qui post se futuri essent, et initium et formationem universi
Pleromatis. De Logo autem et Zoe emissum secundum conju-
gationem, Hominem et Ecclesiam, et esse hanc primogenitam
Octonationem, radicem et substantiam omnium, quatuor nomi-
nibus apud eos nuncupatam, Bython, et Nun, et Logon, et An-
thropon. Esse enim illorum unumquemque masculo-fceminam,
sic, initio Propatorem ilium coisse secundum conjugationem suae
Ennœse, id est, cogitationi, quam Gratiam et Silentium vocant :
Unigenitum autem, hoc est, Nun Alethise, id est, Veritati :
Logon autem Zoas, id est, Vitas : et Anthropon cum Ecclesia.
Hos autem Fionas in gloriam Patris emissos, volentes et ipsos de
suo clarificare Patrem, emisisse emissiones in conjugatione ; Lo
gon quidem et Zoen posteaquam emissus est Homo et Ecclesia,

Deity is wholly unintelligible and in ex semetipso, Sernwnem et Vitam . . . Sed

scrutable. This, as will be seen, gave
rise to some of the most startling asser
tions of ancient heresy. The reader may
compare that which has been said in the
prefatory remarks upon Basilides.
1 So Tebtullian, Лг«« siniul accepit
probationis sitœ officium, emiltit et ipse
el hœc sobóles ad initium universitatis,
et formait [1. formationem] Pleromatis
totius emissa. c. Vol. 7.
3 The archetypal idea of Man, and
of the Church of redeemed souls in the
Divine Mind, iv Swd/ia, as the Gnostic
would say, not iv ivepyda.
 DECAS. DODECAS. 11

§ека Alwvaç, iSv та ovó/пата Xéyovcri тадта- Bú0toy ка\ lib. i. í. i.

Mt'£t?, г,Аучрато$ Kai 'Evwcny, Avro(pvriç ка1 'HSovr/, 'А« vt¡- mass i. í. з.
то? Kai ^EvyKpacriç, Movoyevrjs ка\ Макар1ат ovtoi ёека
Alwveç, oví Kai <pá<TKOV(riv ¿k Áóyov /cat Zwí}? irpoßeßXrja-Qai.
tov §è "AvdpwTrov ка.1 avTOV irpoßaXeiv fiera TÍ?y 'E*c/cX»7cr¿a?
Aiâvaç SwêeKa, оГу та?та та ovófiaTa j(aptYovrai' Пара-
м- 7- кХчто! Kai П/огт/у, IlaTjOt/côy кш 'EXttic, M^t^oí/соу «aï
'Ауатг^, 3,Aeívoví Kai 2iW<rty, 'ЕккХ>7<7ча<гтлс0у ка* Ma/capío-
G-9- т»7У, ОеХ^тоу ко). 2оф/а- оито/ eicriv ol тршкоута Aiwveç
T»Jy TrXávrif avTwv, oi^aeuiyrifiévoi ка\ fit¡ yivaxrKOfievor tovto
то áópaTOV Kai TrvevfiariKov кат avTOvç тгХг/рш/ла, Tpiyrj
Siearafiévov 4ety óySoáéa, ка) ёекаЗа, ка) ёшЗекаёа. Kaî Sià н. хп.

alteros decern .¿Eonas, quorum nomina dicunt hsec : Bythius et

Mixis, Ageratos et Henosis, Autophyes et Hedone, Acinetos
et Syncrasis, Monogenes et Macaría. Hi decern iEones, quos
dicunt ex Logo et Zoe emissos. Anthropon autem et ipsum
emisisse cum Ecclesia iEonas duodecim, quibus nomina hsec
donant : Paracletus et Pistis, Patríeos et Elpis, Métricos et
Agape, iEnos et Synesis, Ecclesiasticos et Macariotes, B Theletos
et Sophia. Hi sunt triginta erroris eorum Жопев, qui tacentur
et non agnoscuntur. Hoc invisibiie et spiritale secundum eos
Pleroma, tripartite divisum in octonationem, et década, et duo-

1 Compare the Latin translation of iydirii alävos. vi. 30.

these names, II. 19. For their rationale
the reader is referred to the Prolegomena.
The ten emanations from Logos and Zoe,
referred in the Eastern system of this
heresy to Nous and Alethia, are charac
teristic of the self-existent depth of
blessedness of the Logos combined with
that plastic energy whereby he is the
Light and Life of Creation. He is the
modal subsistence of the creative energy,
the source of all generative life diffused
throughout the universe.
8 Since the male jEons have a de
rivative meaning, the term 'Aehovs is
hardly in keeping with the rest. Ter-
TULLIAN has -Enos. Probably alwvtosviiia
written, for Hippolïtus in the Philo
soph, combines it with the preceding as
3 Sige. . .quœ et ipsis hen-eticis suis
tacere prœscribit. Tert. с. Val. 9. toútovs
0аоч, toùs У alwvas tois fièv âWoiî dira-
atv àÔT]\ov$ élvai, aùrots 5è fj.6vots yvupl-
liovs. Theodoret. Ilœr. Fab. 1. 7.
5 Tertullian has Phileti as also in
c. 30 and 32 adv. Val. But ïheleti ia
no doubt the true reading, and it agrees
best with the Valentinian myth, that
Sophia transgressed by acting indepen
dently of the Divine Will. Massuet,
without much reason, supposes that this
Жоп had two names.
4 The ogdoad being Bythus, Sige,
and the three primary pair of jEons.
The decad, those evolved from Logos
and Zoo ; the doducad, the six pair that
emanated from Anthropos and Ecclesia,
 12 TRIACONTAS.

lib. i. Li. TOVTO tov StoT^jOa Xéyovcriv (ovSè yàp Jívpiov ovofiá^eiv
mass. i. i.3. avTov OéXovai) TptáicovTa етеоч ката то (pavepov fxr¡Sév
ireiroir¡K¿vai, iiriSeiKvvvTa то /j.v<TTr¡piov tovtwv twv Aiwvwv.
'AXXà Kai iiri Tiji irapaßoXrj*} twv elç tov à/xireXwva irefi-
iro/xévwv ipyaTwv (paai (pavepwTaTa tovç тршкочта toutoví
Alwvaç fie/ULtivvcrdac iré¡xirovTai yàp ol fièv irepi irpwTtjv
wpav, oí Sè irepi TpiT^v, ol Sè irepi eKTqv, ol Sè irepi év¿Tr¡v,
llXXoi Sè irepi évSeK¿Tr¡v crvvTidefievai ovv at irpoeipr¡/j.évai
wpai elç éain-àç, tov twv TptaKOVTa apid/xov ávairXr¡povcrr
fila yàp, ка\ Tpeîf, ка\ ê£, ка\ èvvéa, ка\ evSeKa, TptaKOVTa
ylvovrat' Sià Se twv wpwv tovç Alwvaç fJLefit¡vva-6ai ôeXovai.
Kaî тадт eîvai та /леуаХа ка\ QavfiacrTa кал airóppr¡Ta

decada : et propter hoc Salvatorem dicunt (nec enim Dominum

Luciitsa eum nominare. volunt) triginta 'annis in manifesto nihil fecisse,
Matt. XX. 2. ostendentem mysterium horum vEonum. Sed et in parabola
eorum operariorum, qui in vineam mittuntur, dicunt manifes-
tissime triginta hos iEonae declaratoa. Mittuntur enim alii
quidem circa primam horam, alii circa tertiam, alii circa sextam,
alii circa nonam, alii circa undecimam. Compositae igitur ргэе-
dictse hora? in semetipsas, triginta numerum adimplent. Una
enim, et tres, et sex, et novem, et undecim, triginta fiunt. Per
horas autem Jîonas manifestari volunt : et hœc esse magna et
admirabilia et abscondita mysteria, quae ipsi fructificant : et
according to the western system ; the that Bythus, whom she imitated, was
oriental scheme referred the decad to the sole source from whence Nous and
Nous and Alethia, and the dodecad to Alethia emanated. The term also, &f>pe-
Logos and Zoe. Valentinus himself v!>e-rjkvs, so constantly applied to Bythus,
seems to have considered Bythus as a indicates the same notion. Irenjeus, it
monad, and Sige a mere nonentity. The should be remembered, is exhibiting the
two later .¡Eons, Christ and the Holy later system of the Valentinian Ptole-
Spirit, would then complete the mystical mœus. Hippolytus describing the ori-
number XXX. Hippolytus says, ylvovTai ginal scheme of Valentinus says,
TpidKovra alûves /лета tov ХриттоО ка1 i]eé\v(re рчл^о-аавш ток IJarépa, (toi
tov 'Aytov TlvevfiaTos, Philos. VI. 3г. ¿yéuvno-e кой' éavri/v Slxa tov avÇvyov,
But he proceeds to say that others in- ha цпЬен fi (pyov viroSeíarepov tov Ilarpbs
corporated Bythus and Sige, i. e. the fol- elpyaap.évn, àyvoovaa Sri à p.èv àyémvros
lowers ofValentinus did so. TiWs Sè o~vv- virdp%wv àp%7} twv Ö\wv ка1 pifa, ка\
VTrápxw Tip Пат/ii els yr¡v (1. tt\v aiyi)v) ßißos, Kai ßvBbs, bvvaTÛs Üxel ycwqoTU
Kai o~bv avrois KaTapidixeto-oat. toùs alûvas ¡xbvos. Philosoph. VI. 30.
eéXovo-w. The myth that Sophia evolved 1 Annis, as agreeing closely with the
Enthymesis independently of her aiÇv- Greek text, is more likely to be the original
70s, agrees well with the supposition word than Annosoî the Arund. MS.
 NOUS. 13
MuvTqpia, â Kapirocpopovatv avroi, Kai ei ttov rt rwv èv gTr í." l f.'
irXtjtíei eiptjfievwv ev ran ypacpais ovvr¡tjeit] -тгро&арцосгас, Kai
etK¿<rai гш vXáa-цап avrwv.
м. а" 2. Tov nèv ouv Upoiráropa avrwv yivwo-KeaOai fióvw
Xéyov&t гш é¡~ avrov yeyovórt Ъ/lovoyeveî, rovréarn гш Neo*
roîç êè Xonroîs iraatv áóparov Kai aKaráXqirrov viráp-^eiv
fiôvoç êè o Nbîf кат avrovi irépirero 6ewp(iv rov Tlarépa,
кai то fiéyedoi то àfiirprjrov avrov Karavoôov yyâXXero' Kai
êtevoeîro кал roîç Xonroîs alâxriv avaKOivwa-aa-dai то /léyedoç
rov Tíarpoi, tjXtKOí re кai ¿Voy virrjpye, кал wç f¡v avap^ós re
Kai à^wpriroi, Kai ov катаХцтгто? ISeîv 1 кагеа-^е êè avrov r¡
^iiyrj ßovXq&ei rov Tlarpàç, êià то ôéXeiv iravraç avrovi elf
evvotav Kai -rrodov fyryo-ewf rov irpoeipr¡fiévov Típo-jráropo<¡
avrwv àyayeîv. Kaî ol fièv Xonroi 6/u.oIwí Auovey t¡o-vj(r¡ irwç
èireirôeovv rov irpoßoXea rov cnrépfiaroi avruiv lêeîv, Kai rr¡v
ävap^ov Л piÇav larroprjo'ai' тгроуХато êè iroXv ó reXevraîoç

sicubi quid eorum, 3quœ dicuntur in scripturis, poterunt adap

tare et assimilare figmento suo.
2. Et propatorem quidem eorum "cognosci soli dicunt ei, -i, 1
qui ex eo natus est, Monogeni, hoc est, 4 No: reliquis vero omni
bus invisibilem et incoraprehensibilem esse. Solus autem Nus,
secundum eos delectabatur videns Patrem, et magnitudinem
immensam ejus considerans exultabat, et éxcogitabat reliquis
quoque jEonibus participare magnitudinem Patris; quantus et
quam magnus existeret, et quemadmodum erat sine initio, et
incapabilis, et incomprehensibilis ad videndum. Continuit autem
eum Sige volúntate Patris, quoniam vellet omnes hos in intel-
lectum et desiderium exquisitionis Patris sui adducere. Et
reliqui quidem /Eones omnes tacite quodammodo desiderabant
prolatorem seminis sui videre, et earn, quae sine initio est, radicem
contemplan. [ Pnesiliit autem valde ultimus et junior de duo- -î i *-

1 Clem. Alex, in the Didaec. Or. §29,
says of Sige, 2iyr), фааЬ, p.ifi\p ovca
vávrtav twv viroß\T}OfrTwv vtrà tov ßd-
Oovs (fivBovs), i p.h oùk íffxf ЛгЛ> irtpl
tov àp/r/frov o-co-lyijKcv o Sè (сотЛа|Зе!',
тоОто inaraXriirTov Tpoo-rryópevjev.
s In the Cabbalistic scheme of Se-
jihiroth that upon which created nature
depended was HD* fundamentum, or
"lip* radix.
3 Quœ dicuntur in scripturis'] Hic
inserendœ duae voces : in multitudine,
(juxta Grœca Ь тгХ^ва) per incuriam
scribœ forte ob recurrentem prœposi-
tionem in omissœ. Grabe.
4 Jta Cod. Arnvd., says Grade, but
 14 SOPHIA.

ввл*!1"* (cct' vewraroi ríjí SwSeicàSoç, rtjç viro tov ^Avdpünrov кал Ttjç
viAsai.ii. г. 'J]ÍCÍCx^crí'af) Trpoßeß\>]fievoi Alwv, tovtscttiv í¡ 2оф/а, кш
ётгаве Trâôoç âvev Ttji èTrnr\oKrjç tov fyyov [l. ci^-] tov 0e\»?-
TOV' 1 o evr¡p£a.TO fxev ¿v toîs тгер\ tov Now ка\ Tr¡v 'A\ij6eiav,
2 алсёагщ-^ге êè elç tovtov tov TraparpaTrévTa, zTrpó(pa.<riv fièv

decade ea, quae ab Anthropo et Ecclesia emissa fuerat, .Жоп,

hoc est, Sophia : et passa est passionem sine complexu conjugis
Theleti : quœ exorsa quidem fuerat in iis, 4 quae sunt erga Nun
et Alethiam; derivavit autem in hunc [iEonem, id est, Sophiam],
5demutatam, sub occasione quidem dilectionis, temeritatis autem,'

he is mistaken, the MS. has Nus;
which is also the reading exhibited in
the editions of Erasmus and Gallasius.
Both of Merger's MSS. read Nu.
1 Tebtullian expresses the force of
the Greek better than the translator,
Genus contrahit viiii, quod exormm qui
demfuerat, &c. c. Val. д.
3 Carried infection.'] Tertullianus
hoc Irensei verbum optime circumscri-
bens : Derivarat, *inquit, ut soient vitia
in corpore alibi connata in aliud mem-
brum pcrniciem suam eflare. Nam ut
Galenos lib. n. de Methodo Medendi
ad Glauconem cap. 9, Tom. x. p. 382,
scribit : 'Ая-оск^/лата bvopd'Çovai ras
SmOéireis ¿Keívas, Stcw %vIx^ Tines ivo-
XXovvres -wpbrepov èrèpip p.opí(p, катаХс-
irbvres ¿Keivo, els frepov fieraaTÜciv,
Âposcemmata vocant affectiones, quum
humores loco, quem prius infestabant,
relicto in alterum conßuunt. Aptissime
igitur hâc voce expressit Irenasus sen-
tentiam Valentinianorum, dicentium,
quod malum, ex inquisitione imperscru-
tabilis Bythi contractum, reliquos qui
dem ЛЗопеа infestare cœperit ; postmo-
dum vero instar pravi humoris defluens,
in ultimo Жопе, Sophia, subsederit,
uti hie docetur. Grabe, cf. II. с. 24,
Áudent dicere, quia a Logo quidem
ccepit, derivatio autem in Sophiam.
3 Sub. Hard. Under a semblance of
that love that was the perfect attribute
of Bythus. So HippoLYTUS says of
Bythus : 'Етге£ 5¿ tfv ybvipos, ¿5o£ej/
aiVíp Torè тЬ каХХштор ка1 TeXeórarov
о elxev ain-ф ytwrjaai. ка1 irpoayayetv'
(ptXépnpas yàp oùk ijv. 'Áydtrr] yàp,
<pr¡a\v, yjv 8Xos, ij Sè áyairv oùk ïffTLV
àydwv, iàv pr¡ r¡ rb dyairwpevov. ïlpoé-
ßaXev obv ка1 éyéwTjffev aùrbs b Trarrjp,
каттер 'IJv pbvos, vovv Kal àXr)6etav, rou-
tíittí SvdSa, ifrit Kvpia ка1 àpxb yiyove
Kal р.-Ьтт)р Trávroív тшр èvrbs тХуршр-ато?
KarnptO]p.ovp.èvo3v al&vojv, к. т. X. Philos.
vi. 29. The reader will observe that
HippoLYTUS refers the origin of these
emanations to the Monad Bythus, irre
spectively of Sige.
4 Stieren reads qui, and says in
Cod. Voss, scriptum est q' quod pro more
librarii esse potest qui aut quas ; but
èir toîs irepl rbv NoOj> Kal tV 'ХХ^в. is
the usual periphrastic expression for ¿V
тер Nß, к. т. X. ; the writer is not refer
ring to any emanation from this primary
pair. Tertullian however has, qui
circa NoOc The reader may remark
that Sophia and her product Enthyme-
sis are a reflex of the Archetypal En-
thymesis, whereby Bythus in the begin
ning conceived the notion of evolving
the entire series of Divine Intelligences
named ЛЗопз ; and for this reason the
irados of Sophia, i.e. Enthymesis, had
its commencement in the primary ema
nation of Bythus. So the Did. Or. § 7.
"AyvtoGTOS oiV ó Натур wv, 7t$éXvcTev
yvw(îQr\vai toîs aiCiviv, nal Sià rrjs èvdv-
 ENTHYMESIS. 15

o.ii. ayawris, ToXfirjç êè, Stà то fir¡ KeKoivwvíjcrQai тф Полу» тф lib. li. t.
теХеш, /cctOà)? /raí ó Noûy. To êè тгаво? eîvai ^Ttjaiv tov mass. i. и. г.
JlaTpós' rjdeXe yàp, ¿>s Xéyovai, то цеуевоя avTOv ката-
Xaßetv exetTa /лу Svvr¡Qr¡vat, êià то àSvvaTW eTTtßaXeiv
M' ft irpáy/xaTi, /cat èv тгоХХф irávv àywvt yevófievov, Siá те то
fiéyedof tov ßäQovi, /cat то àve^t-jçyiaarov tov IlaTjOoy, /cat
Tt]v irpoç avTov o-Topyijv, 1 ¿KTeivófievov áet èirï то тгроавеи,
"vtto TÍjs yXvK¿TtjTOí avTov TeXevTaîov âv KaTaireiroaOai, /cat
avaXeXiiaQai eis Tr¡v oXr¡v 3ovcríav, et ¡xr¡ t¡¡ o~Tr¡piXoíiar¡ /cat
Íktoí tov àpprjTov ¡xeyéOovs (pvXacrcrova-ri та оХа avvérv\e
dwa/xei. 1 avTrjv oe t^i/ ovvafitv /cat Upov KaXovaiv, v(p r¡$

quoniám non communícaverat Patri perfecto, quemadmodum et

Nus. Passionem autem esse exquisitionem Patris : voluit enim,
ut dicunt, magnitudinem ejus comprehendere. Dehinc quum
non posset, quoniam impossibilem rem aggrederetur, in magna
agonia constitutum propter magnitudinem altitudinis, et propter
quod investigabile Patris est, et propter earn quae erat erga
eum dilectionem, quum extenderetur semper in. priora, a dulce-
dine ejus novissime forte absorptum fuisset, et resolutum in
universam substantiam, nisi ei, quœ confirmât, et extra in-
enarrabilem magnitudinem custodit omnia, occurrisset virtuti.
Hanc autem virtutem et Horon vocant; a qua abstentum et
fr/)<rtu>s tov iavroii . . . ■Jrpoéßa\£ rbv Moyo- 3 8\r¡v oialav. These words, passed
yerrj. Têyovev obv ка2 b àirb yviiaeias, over by Grabe, are explained by Nean-
tovt4<tti tt)s irarpiKijs ivdv/i^aews irpoeX- der (" Genetische Entwicklung der
Siív . . . каХ b fih fidvas /wvoyeiá¡s vlbs eis Gnostische Systeme") as the common
rbv k6\ttov tov warpbs t^v ¿veópL7)txiv Sià substance of the Divinity in Bythus.
ttjî yvéffcws éçTjyeÏTCU rois alûo~w, cos àf "Also ist unter ô\rj ovffla zu verstehen
Kai virb тод k6\itov aùroû irpoß\Tjeeis. das allgemeine Daseyn in dem Bythos,
5 If, as Grabe imagines, the four der ganz natürlicher Sinn ; Sie wäre
preceding words are an addition of the fast, über die gränzen ihrer Individuali
translator, we must read demulatum, tat hinauswollend, aufgelöset worden in
which would also correspond with the das Wesen des Unendlichen," p. Jii.
Greek. Compare Tertullian above. Some have
1 The Apostle's words would seem to interpreted the words of the Chaotic
be indicated, rois Ip-vpoadev ÍKTea>b¡j.evos, substance into which the .<Eon Sophia
Phil. ni. 1 3. passed, out of the Pleroma ; but as
a Módico ahfuit pro: vi dulcedinis et Neander (and after him Stieren)
laboris dtwrari, et in reliquum suhstan- justly observes, Sophia is said étcrein-
tiuM dissolri, пес alias quum pereundo evêai àel ¿iri тЬ trpbadev, and subsidence
cessasse/, nisi bono faio in Horon incur- into the regions of matter would be
risset. Tert. adi: Vol. 9. rather a vevew els rb biria$ev or KdraOev.
 16 HORUS.

lib. 1. 1.3. 1 етгетуусгвси кал есгтурщбси, /cat fióytt éirierTpé\¡ravTa ety

MASs.i.ü.3. éavToV) ка} чгектвечта ôVt а шсата'Л^'Л-тоу è&Tiv 6 Натур,
airoBéadai tt¡v irpoTepav ерви/иг/спу <rvv tw èviyivofiéva) TrâOei
¿K Tov ÍkttX^ktov ¿Kelvov ваицатое.
3. *Ewoi Sè avrwv 3ttwç то 7ra0oy TÍJy 2od)/ay /cat тг/v
етгKTTpocptjv ßvOoXoyovcriv àSwaTW /cat акатаХутгтш irpáy-
цат1 avrr¡v €TTf)(eipr¡aaaav те/cetV overlay ацорфои, 4o'íav фиегм
et^e dqXeiav те/ceFv r¡v кал KaTavor¡aaaav irpwTov /mèv \vttij~
ôijvai, Stà то атеХеу Trjç yevitrewç, eireiTa фoßr¡в^jval s firjSè avro

confirmatum, vix reversum in semetipsum, et credentem jam, quo-

niam incomprehensibilis est Pater, deposuisse pristinam intentio-
nem cum ea, quœ acciderat, passione, ex illa stuporis admiratione.
1,Ь 3. Quidam autem ipsorum hujusmodi passionem et rever-
sionem Sophise, velut fabulam narrant, impossibilem et incom-
prehensibilem rem eam aggressam, peperisse substantiam infor-
mem, qualem naturam habebat fœmina parère : in quam cum
intendisset, primo quidem contristatam, propter inconsumma-

1 The translator evidently read being a female .Жоп, gave substance

&тгеахп"6ал, which he rendered absten-
tum, meaning that Home restrained
the JEon Sophia from approaching the
Pleroma. The word had also an eccle
siastical meaning, and signified excom
munication, e. g. Abstinere aliquem a
sacris. Abstentus a communione, &c.
a áKaTá\r¡TTToi, answering to the
Latin words immensus and incomprehen-
tïbilù. Chbysostom gives it rather the
former meaning, where he says, аката-
Xvtttov Xéyercu ire\aybs, els i KaBiévres
éavrobs ol KoXvfißnral, (coi irpbs wo\i
катафер6/леро1 ßädos, rb Trépas àSvvarov-
ffiv evpeív. тт. т. àKaXrjTTT.
3 The translator instead of irûs
seems to have read тенор. If so, per
haps toIws is the correct reading.
4 Stich as her female nature enabled
her to produce, otav referring to ovalav.
That this is the meaning is evident from
the Gnostic notion, that in generation
the male gives form, the female, sub
stance. Bythus as being äßpevbenXvs
contributed both. Sophia, therefore,
alone without form, and her Enthymesis
was ißofxpos. So Hippolytüs says, iv
yàp тф âyevvrjTip, (г. е. Вивф) Èotl irávra
ô/ioO- Ь> Si roîs yewnrois, то ¡liv 6í)\v
tarai ovalas irpoßXnriKbv, rb Si áfipev
p,op<pít3TiKbv tt)s virb tov e-tjkews тро~
ßaWoßivvs ovalas. HpoaißaXev (1. тгро-
ißa\ev) obv т) aotpla rovro fibvov втгер
T}Sùvaro, ovalav еброрфор ка1 еОката-
акебаатоу (1. &/мрфоу каХ &катааке6а-
arov) Philos, vi. 30.
6 Tertullian paraphrases these
words, Ne finis quoque existeret; i. e.
lest this should be the period of her own
existence. And this expresses the sense of
the Greek ; for as the authoruses Swards
?X«" for SúvaaOai, so in this place те-
\elws íxel>' means те\£швт)уа1. MnSi
possibly represents p.l) ri or /it) ye.
It may be observed that Hippolytüs
refers this àrropla to the entire Pleroma,
who began to fearfor their own existence,
when they perceived the effect of that,
Enthymesis in Sophia which pervaded
their own being. Qdpvßos iyivero iv тф
 MATERIA ORIGO. 17

то eïvai TeXeiwç e^etw еТта eKCTTtjvai кал àiroprjaai, fyrovaav ил IL*

íi. 12. tí/v a<Tíav, /rat ovTiva Tpoirov атгокрхгуы то yeyovoç. г^ука-
M 10.
Tayevo¡i.évr¡v ôè тоГу irádecri Xaßeiv ётгигтрофгц/, ка1 èiri tov
Патера àvaSpafi-eîv ireipao-dtjvai, Kai Ц^ХР1 tivoí ToXixr¡eraaav,
é}~a<rQevr¡<rai, ка\ 2Ik¿tiv tov тгатроч уеиесгбаг a-vvéer¡er¡vai êè
avrrj Kai toví Xoittovç Alwvaç, цаХктта §è tov Novv. 'EvTevôev
Xéyovat irpwTriv àpytjv ea")^t¡KÍvai Ttjv ^ovalav, «c т>/у àyvolaç,
кал TÍJy Xvttijç, Kai tov (poßov, ка\ т!}у e'/cirX^ewy. 'O Sè Пат^р
tov trpoetpr¡fjL¿vov "Opov èiri tovtoiç *êtà tov M.ovoyevovç

tionem generationis : post deînde timuisse, ne hoc ipsum finem

habeat: dehino expavisse et *aporiatam, id est, confusara, quae- *II iv-2-
rentem causam, et quemadmodum absconderet id, quod erat
natum. In iis autem passionibus factam, accepisse regressionem,
et in Patrem regredi conari : et aliquatndiu ausam, tarnen de-
fecisse, et supplicem Patris factam. Una autem cum ea rogasse
et reliquos ^Eonas, maxime autem 6 Nun. Hinc dicunt primum
initium habuisse substantiam materia;, de ignorantia, et taedio,
тгХпрйр-ап . . . Sri тгаратг\п(г1о)$ âfj-орфа formed matter as onría íram-os, using
Kai ártXrj yw/iaerai rwv alwvuv та yevvh- the word ovala for the complex idea
/хага, Kai <,"""/' T<s катаХт^етси owe eis "material substance." Iren.cos uses
ракраг -коте toùi cuWas. Philos. VI. 31. the word in the same sense. The reader
So also Clem. Al. in the Didasc. Or. will observe the parallel ; as the Enthy-
§ 31 : Sià tt¡s tov дшдекатои Alwvos тге1- mesis of Bythus produced intelligent
ffewî та 8\a watSevOévra, ш фао~1, awe- substance, so the Enthymesis of Sophia
Trd$i)o-ev. The Cod. Clarom. has incon- resulted in the formation of material
summatam indicating inconsummatum. substance. Tertullian has a similar
1 Subaud. tov yevouêvov, causam account, ilia tunc confiictatio in materia!
sc. ejus, quod sine mare peperisset. originem pervenit, ignorantia, mwror,
Tertullian has hcerere de ratione casus, pavor, substantias fiunt.
curare de oecidtalione. adv. Vol. 10. 1 5<à tov îiovoyénovs. Ibi demum
* Ikítiv tov irarpós. So Tertullian, Pater, aliquando motus, quem supra dixi-
JDum in malis res est, suspicit; convertit mus Horon per Monogenem Nun in ho?c
(1. convertitur) ad Patrem, ted incassum promit, in imagine sua, farmina-marem,
en im, et i-ires desertbant. In preces suc quia de Patris sexu ita variant. Tertull.
céda ; tota etiam propinquitas pro ea c. Val. 10; and Hippolttus, Ъ> ovv
supplicat, vel maxime Nus ; quidni? causa /at/5' ¿ÍXaií TohalûtTi toíí reXííois катафачу
malí tanti. Similarly Hifpolytus, кат4- TI tov ¿KTpóuaTos арлрф1а, ira\iv ка1 o
фхг/ov obv 7tcEvt6$ ol aluves ¿Vi Sévaw tov irarfy) éVi7r/jo/S<íXXei alCiva iva rbv <rrav-
llarpàt, iva \vTovp.évnv T7]v о~оф1ау àva- pbv, ós yeyevvpévos uéyas ficydXov nal
•jravvn' (kXcllc yap ка1 катшйОрето ¿irl тф reXelov narpbs, eíí фpovpàv nal x^piKwua
yeycvnpJvtp vir* avrfy ёктршцатС ovtu Twv alwvtjiv irpoßeß\npivos, bpos ylverai
yap KaXovffiv. Philos. VI. 31. tov ir\Tjpu>p.aTos, K.T.\. Phil. VI. 31.
* BlLLIUS supplies tíjs v\ns, substan 5 The Cl. MS. adds et; the Ar. omits
tiam materia;; but Philo speaks of un- Nun, possibly from its likeness to Hinc.
VOL. I.
 18 HOEI NOMINA.

tt2."i*i."ä TrpoßdWerat èv eiVow ISía, 1 dcrvXyyov, aBrfAvvrov. Toy yàp

MASS. I. п. 4. TT
Патера/ ттоте (lev fiera\ avlvyiaf
y t - V1."
rtjç Z^tytjç, irore de /cat
virepappev, Kai virepvrjAv eivai ueAovcrt. 1 ov oe Upov rov-
rov кal 3^iv\\vrpwrriv fl. ^ravpàp Kat A.vrpwrtjv'^, ка\
3J£.apTrt<Trr¡v, ка1 'Opo6érr¡v, ка\ 4М.етауюуеа KaXovai. Aià

J,¿l et timoré, et stupore. : Pater autem praedictum Horon super

hœc per Monogenem prsemittit in imagine sua, sine conjuge
masculo-fœmina. Patrem enim aliquando quidem cum conjuge
Sige, modo vero et 6 pro masculo, et pro fœmina esse volunt.
Horon vero hune et Stauron, et Lytroten, et Carpisten, et
Horotheten, et Metagogea vocant. Per Horon autem huno

1 Rendered by the translator, sine
conjuge Masculo fœmina, in apposition
with the words, in imagine sua; Sige
was no true <ri5¿Vyos of Bythus, not
having emanated coordinately with him;
hence Masculofœmina was a term ap
plied to Bythus. The Latin version
and Tebtüllian both indicate the abla
tive, aavtyyif йвпХЛшр, in imagine fos-
minamare are the words of Tertullian ;
and it was after this likeness of Bythus
that Horas was now put forth by Mono-
genes, as the words that immediately
follow serve to explain. It will be seen
that in several particulars the phrase
ology and nomenclature of ancient Theo-
sophists was adopted by the Gnostics ;
for instance, the term âfipei>6en\vi> as
applied to Bythus was only a revival of
the old dictum of the Orphic Theosophy,
Zeùs 6,pcrr¡v yévero, Zeùs äfißporos (тг\ето
JfÓpUpTJ'
So Dámaso. aptrevben\vv avrty Ьжеат^-
сато, irpbs hdei^tv т^у irávTwv yevvnriKTjs
otftrías. Wolf, Aneed. Grœc. Hrp-
POLYTUS refers the arithmetical mysti
cism of "Valentinus to the Pythagorean
philosophy from whence he says it was
derived, and of this there can be no
doubt. The term now under considera
tion bears its own evidence of a Pytha
gorean origin. The odd numbers were
considered in that school to have the
male character, the even numbers the
female character, but the Monad had
the property of investing the odd num
bers, by addition, with the female type,
and the even numbers with the male.
Therefore it possessed the attributes of
both. rjris è<rrl paris tLptnjv уапшаа
irarpiKÜs wdvras toùs áXXovs àpiBiiois.
Aeisrepov т) Svàs #77X1*5 ápidfjíós . . . Ä/mos
virà rwv àpi$fi7jriKwv KaXetrat. Tplrov
rptàs aptßfibs típ<riji>, otros Kal irepw<r6s.
Hippolyt. Phil, de Pyth. But the
Monad contained within itself the pro
perties of either gender ; 'АрютотА???
Sè iv тф Т1ивауор1кф, тЪ Ь>, фпаи>, á/¿-
фотёрозр ixerix€iv TVS ^iVcws* áprí(p p.èv
yàp TrpoffreOèv irepiTTOv toUi' тгщттф
Sè &PTLOV. ó oùk av i]Súí>aTo, et fi-i) àpupoiv
Taiv tpvffêoiv /j.ereîxe. Д10 yàp àprto-
vepiTTbv каХеГв-ffoi тЬ iv. StobjEUS, Ecl.
Phys. 16.
a For 2uXXurpwT?y must evidently be
read 'Sravp&v ка1 Avrpur^v, for compare
the Latin. Sraupès in its primary sense
is a Stahe. So П. ш . 453 :
'AfMpl Sé ol p.eyá\7]v aù\ty Trotnaav h/акп
Xravpoitn rvKwouri.
The idea intended to be conveyed is that
of a fence, not a cross.
3 The term Carpistes has been va
riously explained. Geabe, on the au
thority of an obscure passage in Arrian,
renders it the Emancipator; Massdet,
the Judge or Arbiter ; Stieben, follow
ing the explanation of Neander, makes
 SOPHI-Ж CONFIRMATIO. 19
м и. $è tow "Opov TOVTOv (pacri кекаварвш Kai есгтурщвси о™-'-'-!;
Tr¡v ¿Zocpíav, ка\ атгокатаатав^ш ту 1avTvyîa* ywpi<r- MASS.l.ii.4.
6el<rt]Ç yàp tí}? 'Evöiz/xiiaeioi ¿7r' avrtji <tvv tw èiriyivo-
0.13. fiévo) vádet, avTqv fièv ivTOÇ тгХцрюцато? eïvar [l. fieîvar

dicunt mundatam et confirmatam Sophiam, et restitutam con-

jugi. Separata enim 2intentione ab ea cum appendice passione,
ipsam quidem infra Pleroina persévérasse. Concupiscentiam

it a synonym for Sepieras, the reaper;
and this last is nearer the truth. For
a twofold idea attaches to the office of
Horus, that of a stay and support, in
volved in the term Sravpbs, and that of
a separater of the godlike from all that
is unworthy and base. In this last ca
pacity the Baptist's description of Christ,
St Luke iii. 1 7, was applied by the Va-
lentinians to Horus, as winnowing good
from evil, otf тЬ tttùov êv rfî x€lpl aírrov,
k.t.\., and hence the term Carpistes ; in
agricultural phrase, "The Tasker," i.e.
one who separates in the barn the corn
from the chaff. Neandeb, however,
understands the word to apply to the
final judgment, as exemplified in the
Parable of the Tares. " So viel als
Bepuir^s der Erndter, mit Anspielung auf
die Vergleichung des letalen, Gericht» mit
einer Erndte," u. s. f. p. 1 1 1 : in confir
mation of the explanation now offered
compare ch. 6, and the end of next note.
4 VLerayuyia Reduetorem, from his
restorative function of bringing back all
to that grade of being forwhich theywere
destined. So Neandeh. These several
terms are either expressed or implied in
the following passages from Tebtullian
and Hippolytus : Adjiciunt autem,
IIoron etiam iletagogea («. e. circum-
ductorem) vocari et Horotheten. Hujus
pradicunt opera, et repressam ab illicitis
et purgatam a malis, et deinceps confir
matam Sophiam et conjugio restitiUam,
et ipsam quidem in Pleromati» censu
remantisse, adv. Val. io. Kakûrai Si
"Opos piv otros Sri афорци &тЬ rov жХ??-
ршрлтог <{« tí varipniia' Kerox'vs Si
Sri pLert\ei liai rov vo-rep^paros. Sravpbs
Si Sri vérnyer àk\w£s xal àperavo-ff
r<as (1. ápxraKwfyras) às pr¡ Ыршхваи
[Хшркгвтр>а1 év pnSivi] pr/Sh> rov varep-ff
paros, Kal yeviaBai iyyùs t&v èVrbs тг\п-
púparos alwvav. Hipp. Philos, vi. 31.
The term Kapirio-rty seems to be indicated
in the conclusion of the following passage
from the Didasc. Or., ó <rravpbs rod eV
irXnpJjpari "Opov ffnpcitiv éffriv* x^pifa
yàp roùs àirlffrovs Twv airlarojv, ths ík€l-
vos rbv KOffpov rov TrXnpéparos, Stb Kal
ri. airippara à 'lnaovs Sià той avpelov
êwl rwr tS/uni ßaerdaas cladyci fis rà
тгЩрыра. § 41. What misapprehension
of an affecting image !
5 The Greek words should have been
rendered supermasculum and super-
fcemineum.
1 Ita Sophia . . ■ declinóla inves-
ligatione Patris conquievit, et totam
Enthymesin, i.e. animationem cum pas
sione, quœ insuper acciderat, exposuit.
adv. Vol. 9. Massuet rightly observes
that ovÇvylas would have been more
correctly rendered by conjugio. Sige
was in close relation with Bythus, both
being of eternal subsistence; but Sige
was no true aifvyos of the first principle
as the other pairs of avÇvyoi, which were
severally co-emanative. A few lines lower
down the word recurs. There Sophia is
said to be restored from her vague
abnormal state to union with the Divine
Will ; her consort was Theletos, but
avfvylq. here also ought to have been
rendered conjugio.
3 Intentione, ivBipno-is, is afterwards
rendered " concupiscentia."
2—2
 20 ENTHYMESEOS SEPARATIO.

^ai'i'i' ^ег^ гтшп&шеЛ T>]V Se évQvixr¡criv сшт»}? avv то TráOei

MASS. I. íi.r». VTTO
f ч tov~ ff/-\ * i л~
yJpov a(popi<ror¡vai Kai^ i a7roaTepr¡t)>]vai
' д~ Г7I. airo-
'
aTavpwdíjvaiJ, кал Íktoí avrov yevo/xevtjv, eîvai fxèv irvevßaTiKrjv
ovcrlav, (pvcriKtjv Tiva Alwvoç 6pixr¡v Tvyyávovaav afxop<pov
Se ка! àvelSeov 9 Sia то /j.r¡Sév KaTaXaßeiv leal Sià тоОто
3Kap7rov aadevrj Kai OtjXvv avTov Xéyovai.
4. Merà Sé то à(popiaQrjvai TavTrjv ¿ktoí tov irXrjpw-
/хато? twv Alwvwv, Tr¡v те Матера avTtjç атгоката<ттавг}уа1
TJJ ISla (rvÇyylq, 4 tov Mowyeviy iráXiv етераи irpoßaXecrQai

vero ejus cum passione ab Horo separatara et crucifixam, et

extra eum factam, esse quidem spiritalem substantiam, ut
naturalem quendam .¿Eonis impetum, informem vero et sine
specie, quoniam nihil apprehen disset. Et propter hoc fructum
ejus invalidum et fœmineum dicunt.
4. Postea vero quam separata sit hsec extra Pleroma
jEonum, et mater ejus redintegrata suse conjugationi, Mono
genem iterum alteram emisisse conjugationem, secundum provi-

1 'Атго<тта.ирив?1т1 must be the cor apprehendisset, ideoquefructum infirmum

rect reading of which crucifixam is the et fœminam (1. fœmineum) pronuncia-
translation. The meaning of the word tarn. adv. Val. 10.
used by Iben^us was not perceived ; it 3 тЬ firfièv KaraKaßelv, i. e. by any
refers to oravpbs in the same sense as fœtal (riXKii^is of Sophia. Enthymesis,
before, viz. a fence. Horus fenced out having obtained nothing tov áfipevtKov
and kept away this Enthymesis from ат4ррлто!, was i/iopcpos ка! âce/Srçs.
the Pleroma ; the word absteniam would ■ The reader will observe that what
have been better, though no exact equi we understand by emanations the Gnostic
valent. 'Airo{TTa.vpa>erjvai hie potius red described as spiritual fructification; and
dendum fuisset, quasi vallo cinctam et a as the seed of a tree is in itself, even in
Pleromate disjunctam esse. Sic apud the embryo state, so these various jEons,
Thucydidem lib. rv. cap. 69, iirtaraipovv as existing always in the Divine Nature,
Scholiastes explicat хараксб/шта ¿toíow. were co-eternal with it.
Ñeque alibi in omni Irenœi opere lego, 4 Hippolytus says, йфо! ovv 6 ra-
Enthymesin cruci affixam. Ge. Teb- T^jp та báKpva tt¡$ aotpias каХ wpoo'b'el-dp.e-
tdllian, however, had the same read vos twv alúivwv rr\v be-íjaiv, firLirpoßaXetv
ing in the Greek, unless indeed, which KeKeúei (rbv Nír se.) où yàp aùrbs, <pr¡al,
is also probable, he copied from our irpo4ßa\ev, àW è NoDs Kai 17 'AXijffeia
translator. He says, Enthymesin vero "ХрнттЬу Kai Hveüfia ctyLOV, els р\Ьрфываг
ejus et iüam appendicem passionem ab Kai StalpeffLv tov iKTpwßaros, ка1 тара-
Horo relegatamet crucifixam et extra œvum fivdlav Kai biavâ-iravaiv tûv ttjs aotplas
factam; malum, quod aiunt, foras : spiri arerayiiüv. Philos, vi. 31. Tebtdllian
talem tarnen substantiam illam, ut natura is tolerably close to the original : Igi-
lem quemdam impetum JEonis, sed in tur post Enthymesin extorrem, et matrem
formem et inspectatam, quatenus nihil ejus Sophiam conjugi reducán, ilk iterum
 CIIRISTOLOGIA. 21
(TvXyylav ката irponyBeiav tov Натро?, l1va fit] ôfioiwç ™1>(''
Tavrri тгаву tiç twv Alwvwv, XptCTTOv Kat Tïvevfia ayiov etc MASS.I.H.5.
^Trij^tv Kai <TTr¡piyixov tov HXr/pw/maTOi, v(f) wv KaTapTi<rQr¡vai
Tovi A.lwvai. 3Tov /J.6V yùp XpiCTToi' SiSá^ai avTovç ovQryiat
(pvaiv, àyevvtjTOv катакц^гм yivùxrKovTaç, îicavoi/ç eîvat, àva-
M. 12. yopevaal те iv avroîç тг/v tov тгатроч èvlyvuxriv, oti те
à^wprjToç è(TTi ка\ аката\г]тгто$, /cat ovk eaTiv ovtc ISeîv
ovTe aKovaai avrôv rf êià fiovov tov Ъ/lovoyevovf yivwuKerai.
и. Kat то fièv alriov T>ji aiwvíov Siafwvrjç roîç \oivots то irpwrov
4 KaTaXr/TTTOv VTráp^eiv tov Натроч, ríjs Sè yevéareuti avrov /cat

dentiam Patris, Christum et Spiritum sanctum, a quibus con

summates esse dicunt .¿Eonas. Christum enim docuisse eos
conjugationis naturam, innati comprehensionem cognoscentes
suficientes, sive idóneos, esse: déclarasse quoque in eis Patris
agnitionem, quoniam incapabilis est, et incomprehensibilis, et non
est ñeque videre, neque audire eum nisi per solum Monogenem.
Et causam quidem seternae perseverationis iis omnibus incom-
prehensibile Patris esse : generationis autem et formationis
Monogenes, Ule Nus . . . novam excludit äXXws, e. g. For, say they, Christ taught
copulationem Christum et Spiritum Sanc them the nature of their copulœ, (namely)
tum, с. II. that being cognizant of their (limited)
1 The translation has here lost some perception of the Unbegotten, they needed
words, for Tertullian expresses the no higher knowledge (i(cacoi)s eXvai), and
Greek text by Ne qua ejusmodi rursus that he enounced among them this con
concussio incurreret. ception of the Father, that he is Infinite
3 Again the translation is defective. and Incomprehensible, and it is impos
Tertullian paraphrases the Greek sible either to see or to hear him; neither
rather than translates, Solidandis rebus is he known otherwise than through the
et Plerotnati muniendo, jamque figendo. Only-begotten. Tertullian has, quod
5 A passage of undoubted difficulty. capere eum non sit, neque compreltmdere,
By Потт)р is here meant Bu0ès or ïlpo- non visu denique, non auditu compotiri
irárup, not NoOs or "Nlovoyevfa. A desire ejus, nisi per Monogenem, с. 1 1.
of penetrating the unfathomable mystery 4 Tertullian, as'well as the trans
of the Being of this Propator nearly lator, had the reading rb irpCrrov аката-
annihilated Sophia (juer& рлкрЬу droXw- ХпжтЬу, Incomprehensibile quidem patris
\6tos, § 5). The well-being of the rest causam esse perpetuitatis ipsorum, c. 11.
depended upon their comprehension of He extends also to the entire body of
the fact that he is incomprehensible. Д5опз, that generation in the knowledge
Hence Christ is represented as saying of God which Irenaus limits to Mono-
to the .Жопе, IV. 14, Nulite quœrere JDeum, genes ; Comprehensibile vero ejus, genera
incognitus est enim, et non invenietis eum. tionis illorum etformationis esse rationem.
Before the particle f¡, at the close of Нас enim dispositions illud opinar in-
the period, must be understood oibi rinuatur, experiri, deum non apprehendi ;
 22 SPIRITUS SANCTUS.
gr'Í'í'Í' M0/>^"°"eí0? то KaraXtiTrrov <xvtov,<S Sr¡ Iv!oç е<гт(. Kaî таита
MASS.Ï.ii.6. * * >' 0\ & y V 4 ' > « »ft / —^
______ fAev o apTi Trpop\T¡V€ií лрчттод ev avTotç едгщюируусге. 1 o
êè êv TlvevLia то ayiov 2 i^icrwdevTai aùrovç TràvTaç evyçapi-
(TTeîv èSiSa^e, ка\ Tt¡v áXr¡9ivr¡v àvâiravcriv r¡yr¡<raTO [l. etV-
r¡jT¡(Ta.TO~^. Oímos те цорфу ка1 yvcófir] Íctoví катасгтавцрас
Toù? A.îâ>vas Xéyovai, irâvTaç yevotiévovç No'ay, ка\ vávTas
A.oyovf, Kai тгаута? 'AvOpwirovi, ка) такта? XptcrToúí' кai
та? OrjXelaç ô/xo/œ? тгасга? 'AX^Öe/a?, ка\ 7га<7ау Zwàç, ка)
3 TlvevfiaTa, /caí 'EíCícX^tr/a?. 1£тг]р1)(ве1>та Sé ¿vi тоитш та
oiXa, Kai ávavavaáfieva теХеео?, /лета fxeyáXr¡Q -^apaç (pqcriv

coinprehensibile ejus, quod quidem filius est. Et hœc quidem

^t é qui nunc emissus erat Christus in eis operatus est.j Spiritus vero
sanotus adaequatos eos omnes gratias agere docuit, et veram
requiem induxit. Et sie forma et sententia similes factos JEonas
dicunt, universos factos Noas et Logos, et omnes Anthropos,
et omnes Christos : et feeminas similiter omnes Alethias, et
Zoas, et Spiritus, et Ecclesias. Confirmata quoque in hoc
omnia, et requiescentia ad perfectum, cum magno gaudio dicunt

liquidem inapprebensibüe ejus, perpe- a perfect knowledge of his own being,

tuitatis est causa; apprehensibile autem
non perpeiuitatis sed nativitatis et forma-
tionisegentiumperpetuitatis. Füium autem
const'duunt apprehensihüem Patris.
1 The translation, Tertullian, and
the Didasc. Or. all indicate the reading
vlbs instead of foos, as printed by Grabe,
Massuet, and Stieren ; it has therefore
been replaced in the text. Tertullian's
words are at the end of the note above ;
Clem. Al. says in the Did. Or. тгроекв&и
yvûais, TOuréanv o vlbî Sri 81' vloü о Па-
тт]р iyvibaBn : and again, ó fih> ¡leivas
fwvoyeviis vlbs ets rbv K&kirov roG Uarpbs
rty éveú/j.TjcrLv btà TTjs yvùaews è^rjyeîrai
toís alûffiv, cíjs h\v Kai ùirb тоО kóXtov
a{rrovirpoß\tieeh. §.7. Again, Пр0<гш7го^
Tlarpbs о vlbs, di' ov yvwpLÇerai à Натур:
again, Tdxct 6è тЬ Trpbfftairôv èan uèv Kol
o vlós. ?(ttí Sé, Kai baov KaraKrj-irrbv тод
Tíarpbs SC vlov SeStSay/xévot вешроиаС тЬ
bk \olttSp a\yvwarbv éari rod Tlarpbs.
Monogenes also was the very spirit
of knowledge, whom the Father, having
put forth, ¿1$ âv êavrbv èyvwKÙs Trvcvua
yvúaews oßo-qs h yvéaei irpo4ßa\e rbv
Movoyevij. § 7* ^ne Father is in
comprehensible, and the knowledge of
this secured to the .Жопе of the Pleroma
their continued subsistence, and the
same knowledge, as a generative virtue,
conferred upon Monogenes his yêveais
Kai fibpt¡>waLS.
a i.e. equalised in the way that he
proceeds to describe, and according to
Tertullian, Omnes forma et sententia
perœquantur, facti omnes quod unus-
quisque : nemo aliud, quia alter. Omnes
refunduntur in NoOs, in Sermones, omnes
in Homines, in Theletos. c. 12. The
Pleroma was evidently intended to
typify the multiplicity of Divine Attri
butes and Perfections in unity of sub
stance. The Didasc. Or. expresses this
still more clearly, 'Ex жКурёцап ovp
hfÓTTjros oüffvs, ^каотоз twv alévwv tSiov
¿Xet 7r\-!Îpûj/«i, rty (rvÇvyiav. § 32.
3 ПП being a feminine noun.
 JESUS. SOTEH. 23

v/Ävrjcrai tov Лротгатора, iroWtji etKppacríws цетаа-^оута.

К*** ~ í .А / íO ч л ~ * > \ f* MASS Т ïi í¡
at virep Ttji eviroitas Tavrijí povXy fita Kai yvw/tirj то irav
TlXqpwfia Twv Aitovwv, crvvevSoKovvTOS tov ХркгтоС Kai
tov TiveôfiaTOÇ, itov Sè TLaTpàç avTwv o~vve7ricr<ppayiî£o-
fiévov, iva екаа-TOV twv Aiwvwv, оттер eï^ev èv êavrw каХ-
Xiarov ка\ ávQt>ip¿TaTOV avveveyKafiévovi кai èpavio-afiévovi,
кai тадта àp/ioSliaç TrXéi-avraf, ка\ è/i/neXwi évàxravTaç,
m. 13. 7rpoßaXea6at TrpoßXqfiaTa eiç Tifir¡v кал êo^av 'то? HvOoû,
TeXeiOTüTOV KaXXof те ка\ 3a<rrpov tov TlXr¡pt¿fiaros,
réXeiov Kapirbv tov 'Itjvovv, ov Kai ^iißTrjpa irpocrayopev-
Qrjvai, /cat Xpiarov, Kai Aoyov nrarpwvv/niKws, 4ка1 ката
о. is. Tícat Taj Па'ута, Sià то aVo irâvTwv eîvaf èopv(p6pois
те avrâv J^ai/roTj eiç rifitjv rr¡v avrwv 5ôfioyeveîs 'AyyiXovf
o-vfnrpoßeßX^a-eai.

hymnizare Propatorem, magnse exultationis participantem. Et

propter hoc beneficium una volúntate et sententia Universum
Pleroma Л5опит, consentiente Christo et Spiritu, unumquemque
jEonum, quod habebat in se optimum et florentissimum con-
ferentes, collationem fecisse: et haec apte compingentes, et
diligenter in unum adaptantes, emisisse problema, et in honorem
et gloriam Bythi perfectissimum decorem quendam, et sidus
Pleromatis, perfectum fructum Jesum, quem et Salvatorem
vocari, et Christum, et Logon patronymice, ac omnia, quoniam
ab omnibus esset. Satellites quoque ei in honorem ipsorum
ejusdem generis Angelos cum eo prolatos.
1 Tertullian, Hippolytus, and the in this collective aeon the origin of the
Translator have nothing to correspond Ápollinarian notion, that Christ's body
with these words. was of a heavenly nature, and descended
' Hippolytus says, tSoÇcv ainoh p.)¡ from above.
цбуои ката avfrylav SeSoÇaKhxu tov TU)», * HoTpov, constellation, as possessing
(i.e. тЪи tíovaya/rj), bo^doai Sè /col Sii the perfections of all, In honorem et
тгроафорЗ.^ картгшу TrptTÓvruiv Tip тгатр1. gloriam patris, pulcherrimum pleromatis
vi. 32. The translation as it stands in sidus, fructumque perfectum compingunt
Grabe, has Bythi, on the faith of an Jesum. Tert. adv. Val. 12.
ancient MS. as alleged by FeuardeiíT ; 4 Tert. et omnia jam. кфта т.
but the existing MSS. as well as the 5 ifioya/eb, homogeneous, inter se,
earlier editions, have either Ilori or as being the joint жрЬрКтцш of the whole
Orthi; this induces the suspicion that pleroma. Tertullian expresses a
Hippolytus preserves the true reading, doubt about the meaning of the word,
but that the translator had Spov in lieu ambiguë enim positum invent. Grabe
of vlov in his copy. We may trace notices that Athanasius understood the
 24 EXPOSITIONES

lib.
GR. I.I. l.Le.5. ve AÍÍtjj uèv ouv icTTiv f¡ èvroç тгХурш/латсн
' ¿7r' avrwv
MASS.i.111.1. \еу0ц£щ -кpayцате1а, кос r¡ тод ireirovOoToq Alwvo<¡, кал
fiera fiiKpov ¿7roXwXoToy, (¿y тгоХХр vXjj Ao (^T^a-tv то?
TlaTpoç сгирфора, ка\ r¡ тод "Opov, Kai StÚXov ^2та1у)0(Г],
/cat A-VTpwTod, ка\ Kapirto-тод, Kai 'OpodeTOV, Kai Шетауш-
yéwç è£ 1 àyôûvoç (rvfjLTrriÇiç, ка\ r¡ тод а irpwTov Хркттод avv тш
UveúfiaTi тш àylw ек fieravolas vwo тод TlaTpog avTwv цетй-
yevea-тёра twv Alwvwv yévecriç, Kai r¡ тод % Sevrépov Хркттод, м.и.
ov ка\ ScoT^jOa Xéyovaiv, è£ épávov o~vv6eroi катаакеиу.
Тсшта Se (pavepwç ¡xev fj.r¡ eipíjadai, Stà то fj.¡] jrávras ^wpeîv
rr\v yvwaiv, fjLvcrTripiwSwç Sè viro тод Sftrrijjooy Sià irapaßoXwv

i 4 5. Hœc igitur est quae intra Pleroma ipsorum dicitur

negotiatio et passi vEonis, et pene perditi, et quasi in multa
materia propter inquisitionem Patris calamitas, et Hori, et
Crucis ipsorum, et Redemptoris, et Carpistas, et Horothetaa, et
Metagogei, ex agonia compago, et primi Christi cum Spiritu
sancto de pœnitentia a Patre ipsorum postrema iEonum genesis,
et secundi Christi, quem Soterem dicunt, ex collatione composita
fabricatio. Haec autem manifeste quidem non esse dicta, quoniam
non omnes capiunt agnitionem ipsorum, mysterialiter autem a

word to be used with relation to Christ,
where he says of Valentijjus, ó ¡xh
toùs àyyêXovs èfioyeveîs фще тф Xoí<t-
тф. Or. ii. c. Ar. p. 363 ; and he then
proceeds to shew that the same father
cites these words of Irenaus in such a
way, as to imply that he understood одо-
yeveis to mean coeval, rather than homo-
geneous in nature. Ep. ad Scrap., Sri
тгщфвёчтоз Tov ИаракХтр-ov awaireará-
X-qaav аотф ol r/XuawTai, the citation
being from § 8, where Irenjeus says of
the mission of the secondary Christ, the
Paraclete, to Achamoth, ёктгёрлгетас
irpbs aÛTTjv /лета rüv tjKikiwtuv avrov
twv 'Ayye~\w.
1 The obscurity of these words has
as usual caused some variety of reading
both in the Greek text and in the Latin
translation. MSS. and the printed
editions of Epiphanius have ¿gáyanos ;
Massuet proposes ¿paninos, in allusion
to the six synonyms for the Жоп '
Horus ; Stiegen suggests et Лолит in
the version, just as BlLLIUS had pre-
ferred ка1 alúvav, in the Greek text,
Grabe, with his usual discrimination,
leaves both the Greek and Latin texts
as they are here printed. This reading
will be found to be the most true to the
preceding account of the Yalentinian
system, and the words may be rendered
and the consolidation (of Sophia) by
Horus, (sub. Sta) &c. from her agonised
condition. Compare the latter part of
§ 2. èi; ây&vos would mark subsequence
in point of order, just as in "the next
line ёк iieravolas must mean after the
ЫиттрофЦ of Sophia ; see the opening
of § 4. The reading of the Arundel
MS. lex ozona, indicates ii¡ âyûvos.
2 Even in their Christology the Va-
lentinians must have their part and
counterpart.
 iueretioss. 25

pe¡ji>}vv(rQai тоГу avvieîv Svvafiévoií ovtws' tovç fièv yàp трт-

t Л * * ' » ~ т f /i MASS.Í.ÜÍ.Í.
itovay fiefi.ywo'uai ota twv TpiaKOVTa €twv wî тгрое(ра-
/«ei/, èv ois ovSèv iv (pavepw <pá<ricov<Ti ■jreiroirjKevai tov ^iWTtjpa,
кал Sià Ttji TrapaßoXrji twv èpyaTwv tov à/nreXwvoi. Kat tov
G. 16. lïavXov (pavepwTaTa Xéyov&i TOvtrSe Alwvas ovofxa^etv тгоХ-
\¿kií, eri êè Kat tvjv tÚ^iv avTwv Terr¡pr¡K¿vai ovtws eiirovTa,
eîs iráaas rào yeveàs twv aîwvwv tov aîwvof àXXà ка\ tj/xâç
Зетг\ t>\ç ev^apio'TÍas XéyovTas, eis tovç alwvas twv aîwvwv,
èiceivovç tovç alwvas o-ijfxaivetv кал oirov âv alwv r¡ alwves ovo-
nâXpvrai, Ttjv àva<popàv eis ¿Keívovs eîvai ôéXowri. Trçi> êè t>¡S
êwêeKaêos twv Aîwvwv irpoßoXtiv fir¡vveo~6ai, êià tov SwSeKaeTÎj
ovra tov Jtvpiov StaXexßrivai toîç vofioêiêaa-KaXots, кал êià
Trjs twv 'AirovToXwv ¿KXoyíjs' êwêeKa yàp 'АтгоагтоХои Ka«

Salvatore per parabolas ostensa iis, qui possunt intelligere, sic :

triginta .¡Eonas significan per trigiiita annos, sicut praediximus,
in quibus nihil in manifesto dicunt fecisse Salvatorem ; et per
parabolam operariorum vineœ. Et Paulum manifestissime Matt. xx. 2.
dicunt .(Eonas nominare sœpissime, adhuc etiam et ordinem
ipsorum servare, sic dicentem: In universas generationes sœculi егь."\.2\ .
sœculorum. Sed et nos ipsos denique in gratiarum actionibus
dicentes, œonas œonum, illos Mor\z& significare : et ubicunque
Moví aut ЛЗопев nominantur, in illos id referri volunt. Duo-
decadis autem jEonum emissionem significatam per id, quod
duodecim annorum existens Dominus disputaverit cum legis Luc. и. 42
doctoribus, et per Apostolorum electionem : duodecim enim Luc. vi. 13.

1 ws irpoi<pap.a>. See § I and 2. H веф Tlarpl nal Т1ф тф Kvptw T¡p.wv

xxxviii.
' M tíjs (vxapwTlas. These words
need not of necessity refer to the Sacra-
ment of the Holy Eucharist. The
translator has in gratiarum actionibus,
M rais (vxapurrlats ; and, in fact, the
words of the Apostle were at an early
age incorporated in the Doxologies of
the Church, e.g. S. Basil quotes the
words of Dionysius Al. de S. Sp. 72.
toiVoiç, ф-qol, Trâaiv ¿KoXorOws nal Tip-eís,
«roí 44) wapí twv rpi ijfiûiv wpejßvr4pwv
TÍnrov Kai Kavbva тараХъфбтн, biioipwvws
aC'TÓÍs TrpocfvxapiffTOvvTes' ка1 dij Kal
vîv ipÁv éwiffTÎWovres KaTairaèop.ev тф
'lijffov XptöTip, cirv тф àylw HveófiaTi,
Sáfa ка1 Kpdros els tovs alwvas twv alw-
vwv, apfp. He also quotes the Christian
historian Afbicanus, as referring to the
traditions of a primitive antiquity,
where he says, ij/xets yàp ol к$.кеЫш twv
prj/idrwy то fiérpov isriardpLevoi, ка1 rfjs
vlffrews oùk áyvooüvres rty x^Pltf> ev'
хаР"ггоиМ«' ТФ тароигхррЬф rots ISlois
iifûv Натр! tov twv S\wv Xwrrjpa ка1
Kipiov r¡p.wv 'Inaovv Xpiaróv <$ r¡ 8¿{a,
p-eyaXwo-vvv airy àylw Hveifiart (Is rois
alwvas. S. Basil then adduces the ves-
per Laud as rijs iiriKvxvlov eùxapto~Tlas.
There is no necessity, therefore, for
 26 EXPOSITIONES

g'r'Í'/'s' to^? Xoittovs ёекаоктш Aîwvaç (pavepovcrQai, Slà tov /лета тцу
MASS.Í.iii.2. ек
' veicpwv~ avaaTaariv
♦ > itоекаоктш\ firjai* "\Aeyeiv
' î л. I
oiaTeTpupevai
avTov crt/v Tofc ßaOrjTaii' ¿Wá кой Sià twv trpor¡yovfiévwv
tov оио/лато? avTov Svo ypa/j.¡u¿TWv, tov те шта ка\ tov ?та,
TOvç Зекаоктш Atwvai evo-^/xwi fit¡vveo-6ai. Ка< toÎ/ç Séica
Aîwvaç toO-avTùoç Sià tov шта ура/х/хатоя, о TrporjyeÎTai tov
ovo/xaTOS avTov, o~t¡/xaívov(ri XéyecrOai [crr¡naíveo-6ai Xéyovcri J.
Kai Stà TOVTO etprjKevai tov ~2.WTrjpa, шта ev tj fila icepala ov
fxr¡ irapé\9r¡ ewç âv TrávTa yévtjTai. То Sè тгер1 tov SwSéicaTOV m. m.
Aiwva yeyovoç тгавоя ^vTroa-tj^alveadai \êyovcri~\ Trji àiro-
II. xxxvi. o-Tatrlai Sià 'lovSav, oç SwSéicaTOS %v twv ^AttocttoXwv, yevo-
fxévtjs irpoSotrlaç SeiKwaOai \iyovcri, ка\ ort tw 3SwSeK¿Tw

3, 1 Apostólos elegit. | Et reliquos octodecim ¿Eonas manifestari per

id, quod post resurrectionem a mortuis octodecim mensibus
dicant conversatum eum cum discipulis. Sed et precedentes
nominis ejus duas literas Iota et Eta, octodecim ЛЗопаз signifi-
canter manifestare. Et decern autem Jîonas similiter per Iota
literam, quod praecedit in nomine ejus, significari dicunt. Et
Matt. v. is. propter hoc dixisse Salvatorem : Iota unum, aut unm apex non
J j prœteriet, quoadusque omnia fiant, j Hanc autem passionem, qua
circa duodecimum JSonem facta est, significari dicunt per
apostasiam Judœ, qui duodecimus erat Apostolorum, et quoniam
duodecimo mense passus est; uno enim anno volunt eum post

limiting the term in this passage to the
Eucharist properly so called.
1 щ ¡x.i\¡sl. The same misstatement
as put forth by the Ophites, is repeated
с. XXXIV. towards the close ofthe chapter.
2 The text of this period is manifest-
ly corrupt. Grabe proposes the follow-
ing solution. He imagines that the
faulty words <гтща1уошп \ёуе<твш, two
lines above, had been corrected in the
margin by some transcriber's note, yp.
тщаЬ>е<гв<и Xéyovat, which words gave
rise to the interpolation placed here
within brackets. By removing these
words rijs àTouTaalai would be in
regimen with irádos, for *Ioúoav we
must read 'Iov5a, as in fact the trans-
lator read, though he transposed the
preposition ; and ya>o/iém¡s vpoSoaias
would be the genitive absolute. This is
ingenious, but there is the difficulty
that the translator indicates no error
in the previous passage, rendering it as
he does, significari dicunt; and yet he
expresses the bracketed words by a
repetition of the same two words. It
would seem that the translator, finding
in his copy this interpolation of the
verbs in the wrong place, cut the knot
by a wilful omission of the clause in
which their equivalents stood in the
Greek. Gkabe's brackets are retained,
3 8w5e/cár<¡j ¡ii¡nl liradev. A chrono-
logical error not wholly peculiar to the
gnostic party. Feuabdent. remarks
that Teetullian held the same notion,
 Н-ЖКЕТЮЖ. 27
fitjvi ётгавег èviavrâ yàp èvi ßovXovrai avrov /лета то ßäir- ''¿■'••■J;
титра avrov KeKr¡pvyevai. hiri те ein Tr¡g atßoppovartjc сгафе-
сгтата rovro Sr¡\ovcr6ar èwêeica yàp ertj Tradovarav avrr¡v viro
о. 17. rrjg tov ^iWTtjpog Trapovcrlag тевератгед<гва1, á-^rafiévr¡v tov
KpaanréSov avrov, кал Sià tovto elprjKevai tov 2о>т<7|0а, Tis fiov
r¡\^aro; SiSâarKOvra rovç nadrjràç то yeyovog èv roîg alwari fiv-
arrypiov, Kai Tt¡v laariv tov TrevovdoTog aiwvof *q yàp тгавоОсга
SwSeica errj, èKeivq f¡ Svvafiiç, èicTeivofiévqg avrijç, /caí etç aireipov
peoucrrjs -rijf ovarlag, <¿i Xéyovariv, ei fir¡ e\\ravcre tov фор^/iaroç
avrov, rovrécrri Ttjg àAijôe/aç Ttji irpwrrig rerpáéog, ¡jrtg Sià
tov KpacnréSov ße/xrjvvrai, 3àveXvdri âv eig rr¡v ovarlav avrtjg'

baptisma praedicasse. Adhuc etiam in ea quae profluvium

sanguinis patiebatur, manifestissime hoc significan : duodecim
enim annis passam earn, per Domini adventum esse sanatam,
cum tetigisset fimbriam vestimenti ejus, et propter hoc dixisse
Salvatorem : Quis me tetigit ? docentem discípulos quod factum Marc. esq.
v.
esset inter ^Eonas mysterium, et curationem passi JSonis. Per
illam enim quae passa est duodecim annis, ilia virtus significatur,
eo quod extenderetur, et in immensum flueret ejus substantia,
quemadmodum dicunt. Et nisi tetigisset vestimentum illius
2filii [d. filii], hoc est veritatis primae tetradis, quae per fimbriam

" Anuos habens quasi triginta cum pa- <n)fvyos of NoOs.

teretur," c. Jud. 9, and Clem. Al. Strom.
I., Kal Sri huavrbv pbvov ¿Seí avrov
Ki)pi%ai, ка1 tovto yéypairrai ovras'
"Eviavrbv bcKTbv Kvpíov Ki¡p¿£at àiriara-
\iv p.e. And ovru irXnipovrrai rà X írr¡,
lus ov (жавеу. Compare also II. xxxvi.
1 This passage has been involved in
needless difficulty. AU that is required
to be borne in mind is, that a close
running comparison is maintained be-
tween the circumstances of the miracle
and the Valentinian myth ; also that
Nus, or Monogenes, especially (piKurra
J¿ тот Now) interested himself in the
recovery of Sophia, and that the со-
ordinate emanation, with which he was,
as it were, invested, was Alethia. The
woman afflicted twelve years represents
Sophia, and the hem of the Saviour's
garment is a type of Alethia, the
s It has been already shewn that
Movoyínijí was also styled Tibs, p. 11,
note I, compare also § 9. The transla-
tion here, and at the conclusion of the
next sentence, indicates тоС vlov as the
reading of the original.
3 For áveXíBri the Latin translator
had &ит)\ве in his copy. The dissolution
of Sophia would not have involved
annihilation ; of the two constituent
elements of individuality, рАрф-q and
overla, the first would have been lost to
her, the second would have been resolved
into the entire substance in which she
participated ; i. e. into the substance of
the entire body of Л5опв. The Greek
and Latin both indicate the genuineness
of avrijs, the word omnem raises the
suspicion that the Greek reading origin-
ally was els 6\r¡v ripi oioiav avrijs.
 28 ТО ПАМ.

g'r'/'í' s' а^<* 1ё<ттг] ка\ ¿iraviraTO tov irádovf r¡ yap è<~eXQovcra ôv- м. 16.
MASSJ.iii.b. vafiii TOVTOv, eîvai êè таитчч [Vai/riv] toi' "Opov déXovaiv,
èQepâirevaev avTqv, ка\ то irados è-^dipiaev àir avrrjç. То ôè,
32iWT>jpa tov ек irâvTwv ovTa то irâv eivai, Sià tov Xoyov
tov £tovtouJ, Trâv appev Stàvoîyov fxriTpav, §r¡Xova-6ai Xéyov-
criv oç то irav wv, 3èt^voi^e Tr¡v ¡xriTpav T>jç 'EvOv/u^areiaç tov
тгетг ovOotoî ^Almvog, ка\ е£оркт6е1(тц ¿ktoí tov тгХурю/Аатог
r¡v Sr¡ ка\ èevrépav SySoáSa KaXovai, irepi %ç fxiicpbv varepov a. w.
èpovfiev. Kat viro tov TLavXov Sè (pavepwç êià tovto eipijaOai
Xéyova-f SKal avTOS €<tti та irávTa' ка\ iráXiv, irávTa eis

manifesta est, 6 adveníase in omnem substantiam suam. Sed

stetit et quievit a passione per egressam virtutem filii. Esse
autem huno Horon volunt, qui curavit eam, et passionem
â, ч eeparavit ab ea. J Quod autem Salvatorem ex omnibus existentem
Exod'xui s" Omne esse> Per h°c responsum, Omne masculinum aperiens mlvam,
manifestari dicunt. Qui cum omnia sit, aperuit vulvam ex-
cogitationis passi JSonis, et separata ea extra Pleroma, quam
etiam secundam Ogdoadem vocant, de qua paulo post dicemus.
Со!.ш.и. Et a Paulo autem manifeste propter hoc dictum dicunt: Et
Compare the words of Irenaus, Lib. the ancients, that the term does not
II. XXXvi. : Jila enim, quœ passa est, mean the inanimate world of multi-
virtus extensa et in immensum ejjßuens, formal matter, hut the Intelligent Lord
ita itt periclitaretur in omnem substan- of all Ufe. Orpheus in the earliest
tiam dissolvi, cum tetigisset primam qua- days declared in like manner that all
temationem, quce per fimbriam significa- things centred in one, Ъ tí та irávra.
tur, stetit et a passione cessavit. Ter- This is one of the many connecting
tullían has in reliquam substantiam, links between the Greek and the old
see also p. 15, n. 3. Egyptian Theology; Pldtarch thus
1 Owing to the support of Horus. describes from НеолтлЛ8 the Egyptian
8 See § 5, where the collective ema- belief; тЬг irpürov веЬч тф Tíávri rbv
nation, Jesus, called by Hippolytus airbv voidÇowi. De Isid. et Osirid.
à fcowÓ! tov Tr\ripúfíaTos Kapirbs, is de- The gnostic application of the term of
scribed by the appellation of tov Sevré- course was widely different, and had
pov X/jtffToû Ôv Kai 1ibiT7¡pa Xéyovaív. reference to the Pleroma alone.
Again we may observe the adoption of 3 5ifyoi%e qud yevvwv,' not quâ yen-
terms common to the most ancient vépievos, as will be seen in the sequel,
forms of heathen Theosophy. lb irâv 4 t^s Xoiplas sc.
was a favourite term for the Deity. So 5 The scriptural quotations made by
Socrates addresses the Deity in terms Irenaus frequently bear a closer re-
of solemn prayer *S2 (pi\e Пак, ка1 semblance to the Syriac translation than
ÜM01 ■ &roi ту5с Seal, Soíryré p-oí каХф to the Greek original, as we have already
yepéoSai T&vSodev. к.т.Х. We may ob- observed, see p. 1, n. 4. In the present
serve from these words of the wisest of instance we do not find these precise
 2TAYP02. 29

avrov, ка\ è£ avrov rà irávra' ка\ irakiv, èv avrw KaroiKeî irâv нл 1. 1- «•

^ ' GR. I. i. 5.
то vkr)pw¡j.a rrjç cWtíjtoc* ка\ то, аиакефакашсга<тда1 Sè rà MASS,1,'"'t
irávra èv rw Хркгтш Sià rov Qeov Гвирр1. ovrwçJ, épfirjvev-
ovcriv elprjaOai, Kat eï riva aWa roiavra.
üi7T6/Ta 7re^jí toi/ \Jpov avrwv, ov dt] Kai irAeioaiv
ovofiaui KaXoviri, Svo èvepyelat e-^eiv avrov àiroipaivôfievoi,
туи éSpao-riKt¡v Kai rtjv fiepio~riKr¡v Kai кава fièv èSpaÇei кол
1 (rrtjplïÇei, Rravpov eîvai, каво êè fiepl^ei Kai SioplîÇei, "Opov
rov ftèv Rravpov [l. ^wrrjpa^ ovrwç \éyov(ri fiefitjvvKevai ràç
èvepyelaç avrov' Kai irpwrov fiev rr¡v éêpaarriKtjv èv rw eiireîv
m. 17. 3ây ov ßao-raXei rov aravpov avrov, ка) aKoXovdeî fjioi, fia9r¡-
rrjç èfioç où Svvarai yevéo-Qar Kai, apaç rov (rravpov avrov,

ipse est omnia. Et rursus : Omnia in ipsum, et ex ipso omnia. Rom. xi. зв.
Et herum : In ipso habitat omnis plénitude ditinitatis. Et illud : cbi.u.9.
Recapitulata esse omnia in Christo per Deum. Sic interpretantur Eph. i. ю.
dicta, et quœcunque alia sunt talia.
3, Г 6. Adhuc etiam de Horo suo (quem etiam pluribus no-
minibus vocant) duas operationes habere eum ostendunt, confir-
mativam et separativam : et secundum id quidem, quod firraat
et constabilit, Crucem esse ; secundum id vero, quod dividit,
Horon. Salvatorem autem sic manifestasse operationes ejus :
et primo quidem confirmativam, in eo quod dicit : Qui non Lue. »w. 27.
tollit crucem suam. et sequitur me, discipulus meus esse non potest.
Et iterum : Tollem crucem, sequere me. Separativam autem in Marc. ». ai.
words in Scripture, but they have a e.g. this text is read in St Luke äs та
close resemblance to the Syriac version of oi ß*rrAt* rbv araupbv ойтоС, ка.1 (pX(-
Col. ffi. 1, )■■ - . . . 4lO V] Tai M™ ß0V' oi S{n,aTal ib""
от
ОСП. TIn л i х- и.
the next quotation the r\Greekл иавпг/р. Irenaus varies the text byJ
text runs ainov «col Si' airrov Kal els rendering the Syriac ,-iO by is simply,
avrbv та тгсита, but the word irivra. is by àKÔ\ov$eî /toi, and
repeated in the Syriac, as by Irenaus ]oO"U> by уЫавсч, and besides this
m Q ^ДО гп 1 be follows the exact order of the Syriac
« f. 1. advenimet. ^OOUJ visisS » SO U 1, 1
1 Compare Philo. ToO™ игерЫрл The same шау be observed also
itcdXeaev, cIt' avràv eùdéws ovpavbv
rptxreiirev ' r¡roi Siótí îrcbrow öpos tJv 77617, of the next quotation, (where ai/roO that
K.T.X. ritpi T. Koo>oir. preceded
, is repeated,)
....in which the
", The
_, peculiarity
... remarked .... in the order is .that
. of the .Syriac, .«^mn
preceding note 5 may also serve to ac- «-J>«2 \¿-0 ¡A"^ and not of
count for the substitution of equivalent the Greek, á«ío\oú0ei Д01, äpas top (rrav-
Greek terms in scriptural quotations, póv. These Valentinian interpretations
 30 HORI FUNCTIO.

GKa'i'i'f' aKoXovdeî /лог Ttjv Sè SiopiaTiKrjv avTov èv tw eiTreîv' ovk

mass 1.111.5. ^qov ßa\€;v elpr¡Vr¡v, àXXà fiá-)(aipav. Kai tov 'Iwávvijv Sè
Xéyovaiv avTO tovto /xepijvvKevai, eiirovTa' то tttvov èv ту
^ejjot avTov, ка\ Зшкаварш Tr¡v aXwva, ка\ avvá^ei tov o-îtov
eiç Tr¡v атговщ^ avTov, то Sè a^ypov катакаши Trvpi aa-ße-
атаг Kai Sià tovtov тг/v èvépyeiav tov "Opov fiefi^WKevar
"KTvov yàp èKeîvov tov ^Zrravpov épfirjvevovaiv eîvai, Iov Sr¡
[f. l. SeîJ ка\ àvaXiaKeiv та vXiKà irávTa, ws ä^ypa irvp'
KaOalpeiv Sè tovç aw^o/j.évovs, wi то tttvov tov o-îtov. YLavXov
Sè tov 'A-TtocttoXov ка1 avTov èiri/j.if/.viiaKea6ai tovtov tov
^iTavpov Xéyovaiv ovtwç' 6 Xoyoç yàp ¿ tov aTavpov toÎç
/mèv àiroXXvfxévoiç fiwpla ¿<ttí, toíí Sè aw^o/névoiç r¡fúv Svva/tiç
Qeov- Kai 7raXiv èfiol Sè fir¡ yévoiTo èv fjLijSevl KavyaaQai, et
fir] èv tw атаурф tov 'It/aov, Si ov è/xol коицо*} èaTavpwTai,
Kayw tw kÔœ/mw. ToiavTa fièv ovv irep\ tov irXijpw/xaTOs avTwv,
ка\ tov тгХаацаточ irávTes [l. tov ttoVtooJ Xéyovaiv, *è(pap-

Matt. X. 34. eo quod dicit : Non veni mittere pacem, sed gladium. Et Joannem
Luc. ш. 17. dicunt hoc ipsum manifestasse, dicentem : Ventilabrum in manu
ejus, emundare aream, et colliget frumentum in korreum suum, pa
leas autem comburet igni inexstinguibili ; et per 3hœc operationem
Hori significasse. Ventilabrum enim illud crucem interpretantur
esse, quae scilicet consumit materialia omnia, quemadmodum
paleas ignis : emundat autem eos qui salvantur, sicut venti
labrum triticum. Paulum autem Apostolum et ipsum reminisci
icor. i. le. hujus crucis dicunt sic: Verbum enim cruris iis qui pereunt
stultitia est: iis autem, qui salvantur, virtus Dei. Et iterum :
Gai. vi. h. Mihi autem non eveniat in ullo gloriari, nisi in Christi cruce,
3 ( Per 9uem mihi mundus crucifixus est, et ego mundo, j Talia igitur
de Pleromate ipsorum, et plásmate universorum dicunt, adaptare
cupientes ea quae bene dicta sunt, iis quse maie adinventa sunt

are an independent proof, that the Saeri-
fice of the Death of Christ was denied
stubbornly by the ancient heretic. The
rationalist, as well as the high predesti-
narian, may find for himself a certain
historical position in the primitive
period, but it must be in the ranks of
heresy.
1 tv, referring to the eravpos of the
Pleroma, whose function it was to
separate the material and gross from
the spiritual and heavenly, hence the
agricultural name of Carpistes.
2 Valentinus is nowhere accused
of having altered the text of Scripture,
as Mabcion did, but of having per-
verted its meaning. See note 3, p. 4.
3 The reading of the Aründ. MS.
 SCRIPTURARUM PERVERSIONES. 31

ftó^eiv ßiaXpiievoi та koXwç elpr¡fiéva тоГу kükwí eTrivevoij/xévois

vir avTwv Kai ov fiovov ек twv euayyeAiKW Kai twv атго-
(ttóXikwv TreipwvTai Tas áiroSeí^eií Troieíadat, irapaTpéiTovTeç
< - тау épfitjvelaç, Kat paêiovpyovvTeç тау i^rjy^a-eiç' ¿XXá, Kai ек
vÓlwv Kai irpo(pt]Twv, ате 7гоХХейС irapaßoXwv кai àXXrjyopiwv
eipjj/xévwv, Kai eiç чгоХХа еХкем Swa/xévwv то afuplßoXov èià
Trjs è^rjytjaewç, eTepoi êè Seivwç, ^SetvoTepwçJ tw irXacrfiaTi
m. ia avTwv Kai SoXiwç è<papfi.oï£ovTes, ai^/xaXwTlloveriv атго т?у
àXtjOeiaç Tovg fir¡ éSpaíav тг/v irlaTiv 3e<y eva Qeov тгатера
iravTOKpaTOpa, Kai ety eva Kvpiov 'Itjirovv XpicrTov tov vlov
tov Qeov SiacpvXàao'OVTaç.
7- Tà Sé Íktoí tov TrXtjpw/iaTOÇ Xeyóneva vir1 avrwv
è<TTi TOiavTa' Tt¡v 'EvOv/it/aiv Trjç avw 2оф»'ау, r¡v Kai 3,Aj¿a-
(jLwQ KaXovŒiv, àipopio-Qeîarav tov j^áVcoJ irXripwfiaTOi o~vv tw
TT¿9ei Xéyovcriv, èv ŒKiaîç Kai 4 <7KtjvwfiaT0ç ^/ceveó/xaToyJ tottoiç

ab ipsis. Et non solum autem ex Evangelicis et Apostolicis

tentant ostensiones faceré, convertentes interpretationes, et
adulterantes expositiones : sed etiam ex Lege et Prophétie, cum
multas parabolœ et allegorise sint dictas, et in multa trahi possint
ambiguum per expositionem, propensius ad figmentum suum et
dolose adaptantes, in captivitatem ducunt a veritate eos, qui
non firmam fidem in unum Deum Patrem omnipotentem, et in
unum Jesum Christum Filium Dei conservant.
ljti 7. Ea vero quae extra Pleroma dicuntur ab iis, sunt talia:
Enthymesin illius superioris Sophiae, quam et Achamoth vocant,
separatam a superiore Pleromate cum passione dicunt, in umbra

1 The representative of (т. Si Seivûs. fuit; Achamoth unde, adhuc quœritur.

I would also suggest ircpoîas, Semor. 4 SuiaU Kal актрёцатю tóitois]
* h/a. The reader will observe the Legendum cr/aâs ка1 Kcvw/iaros rbirois
exact terms of the Oriental Creed : this juxta antiquum Interpretern et Theo-
word had been introduced in it to meet dobetum, qui lib. I. Hceret. Fabul. cap.
gnostic rather than Pagan error. 7, p. 199, banc matrem Achamoth ait
" Achamoth is evidently the Hebrew b <r<ct£ то» ко! кегшцап Sidyeir. Ipse
ПОЗП or rather the Syriac ") AVn»-i » .. Irenaus paulo post scribit, катоХсХеГ-
The second of the Cabbalistic Sephiroth <f>8at ¡xbvqv èr т<р акбта nal Kevw/iari.
was ЛОЭП| derived from the inspired Et lib. II. cap. 7, ssepius nominat fa-
description of Divine Wisdom in Prov. ciium et umbram. Porro Tertüllianus,
viii. 1оф1а, yvuats, though Tertullian cap. 14 habet: Explosa est in loca lu-
says, the derivation of the term was minis aliena, quod Plcromatis est, in
unknown to him, Enthymesis de actu vacuum atque inane illud Epicuri.
 32 ENTIIYMESEOS

'ei'i'ty' cKßeßpao-eai ката àvâyKtjv. "E^w yàp 1 <pa>TOÇ èyéveTO Kai

M ASS. 1. i v.l. ТТЛ ' VJL • Ч » #ö et V
íl\r¡pwfi.aTOi, aßopcpos Kai aveioeoç, юатгер ектрюца, día то
fitjSev 3 KaTei\>](pévai' otKTeípavrá те avTqv tov [ai/wj Xpi-
o-Tov, Kai Sià tov ^iTavpov eweKTadevTa, Зтр ¡Sta évváfiei
ftopcpootrai //.орфшсгм Tr¡v кат ovcriav fióvov, ¿XX' ov tt¡v ката
yvwiTiv Kai TTpá^avra tovto 4àvaêpaneîv crvarTelXavTa avrov
Trjv êvva/juv, Kai KaTaXnreîv, ottwç alcr9oiJ.évt] tov тгер\ avrrjv
Tràdovç Sià Trjv diraWayyv tov ПХурю/лато?, ¿pe^Oí} twv

et vacuitatis locis 5defervisse per neeessitatem : extra enim

lumen facta est, et extra Pleroma, informis et sine specie, quasi
abortus, ideo quia nihil apprehendit. Misertum autem ejus
superiorem Christum, fiet per crucem extensum, sua virtute
formasse formam, quae esset secundum substantiam tantum, sed
non secundum agnitionem : et hsec operatum recurrere subtra-
hentem suam virtutem, et reliquisse illam, uti sentiens passionem,
quae erga illam esset per separationem Pleromatis, concupiscat
Cum quo et Auctor noster istud com ататоу yevío-ваС). Implying that Acha-
parât, lib. II. cap. 19, scribens : Um- moth was not inferior in yvwais to the
bram autem et vacuum ipsorum a Demo- other ДЗопэ. But the text is defective.
crito et Epicure surtientes, sihimetipsis 3 So Tertullian ut informet illud
aptaverunt. Grabe. suis viribus ; it is doubtful however
1 0£3s and ж\т)ршр.а, being the exact whether the ¡Sía SvvapAS be not that
correlatives of <t/ciol and кеушра. of Enthymesis, in her own essence, the
3 ptjbèv KaTei\t]</>èvai, i.e. tov àfipevi- formation кат' oùaiav being of a female
kov, her parentage being alone of character, that ката yvuiaiv male.
Sophia ; hence she had no portion of 4 So HiPPOLYTUS, 'ЕтгаЗт) Sè ptpip-
that which the sire confers, viz. /морф-//. фьзто ti аоф1а ка1 ovx ol6v те t¡v
See pp. 16, n. 4, and 10. 2. That yvûais (suppl. 17) ïffov rbv Xptarbv каХ тЬ dyiov
also which Monogenes derived from the [Ylvevpa'] ík tov vobs TrpoßeßXrjpJva Kai
Father and communicated to the other Trjs àXvOeLas, ífo tov тг\т)ршрм.то^ pÀvuv,
Д5опв could not be conferred by Sophia ávédpapev àirb тт\% р.ер.орфьзр.е'щъ о Х/н<г-
alone upon her Enthymesis, who re tós, к. т. \. Phüos. vi. 31.
ceived from Christ рАрфшаи rather than 5 Massuet observes correctly that
р.орфт), and кат* oùalav pJbvov, but not ' 1 defervisse" conveys only the idea ofsub
ката yvwaw. The reader may compare sidence from a state of fervour, possibly
that which is said respecting this gene " effervisse " may be the true reading,
rative and formative function of yvwo-is as agreeing closely with the Greek.
in the Didasc. Or. § 7. The account of Grabe has "vanitalis," but vacuitatis is
Hipfolytus is not quite consistent with the reading found in the Voss., Arund.
that of Irenaus. He says, ó Xpto-rbs and Mero, II. MSS.
¿irixpOj8A7j0e¡s àirb tov NoO koI tí)s 6 Per crucem extensum, Gr., 5ià tov
' AXtjedas, ёрорф(Ьае ка1 атгирублато t¿- ffravpov ¿KT£Lvbp.tvov, the Valentinian
\çiov alwva ovbevl tûv èvrbs TrXripibparos aravpbs was as the boundary fence of
yçipovovv . . . ov yevèoBaL. (x^ípova èvvirb- the Pleroma, beyond which Christ ex
 FORMATIO. 33

èia<pepovT<ûv, e^ova-á Tiva 6Sfir)v à(p6apcr[aç, еукатаХекрвессгам

» * l~7 í«.f^-l « -\г л \ « f * tit / MASS.Î iv i.
avTtjv lt. аит>7 i/ttoJ toi» AjOîcttou Kai tov aywv ílvevfiaTOf.
его. Д(0 /caJ аа1/г^1' тоГу àfUpOTepoiç ovófiatri icaXe/aöai, 32оф/а^
те TraTptavvfjUKws, (ô "yà^o тгатг)р avrîjç ^¡o(pía rX^fórrcu), /cat
Ii. la Trvevfta ayiov àiro tov Trepï tov XpicrTov irvevftaToç. M.op<pw-
deîaav те avrrjv, кои 4ерфроиа yevt¡Beí<rav, irapavriKa Sè
KevtùQeîvav àopaTOv avrr¡ cvvovtos A.óyov, tovtcctti tov
XpicTTov, •'eVî Гфтцочр ôpfirjtrai tov KaTaAnróvTOs avrr)v inf. § a
(рыто? кос ixr¡ SvvrjOrjvai KaTaXaßeiv avrb, Sià то Kw\v6r}vai
i/iro tow Upov. JVai evTavoa tov Upov KCoAvovra avTrjv
Trjç etç TOu/jLirpoaBev opfirjo eîireîv 'law- oQev то 8 'law ovofia

eorum quae meliora essent, habeas aliquam 6odorationem immor-

talitatis relictam in 7semetipsa a Christo et Spiritu sancto.
Quapropter et ipsam duobus nominibus vocari, Sophiam pater-
naliter (Pater enim ejus Sophia vocatur) et Spiritum sanctum
ab eo, qui est erga Christum Spiritus. Formatam autem earn
et sensatam factani, statim autem evacuatam ab eo qui invisi-
biliter cum ea erat Verbo, hoc est Christo, in exquisitionem
egressam ejus luminis, quod se dereliquisset ; et non potuisso
apprehendere illud, quoniam coërcebatur ab Horo. Et sic
Horon coërcentem earn ne anterius irrueret, dixisse lao, unde
tended his virtue and power for the Enthymesis was concerned, Sophia, hav-
eake of Enthymesis, as Irenaus says, ing imitated Bythus, seems to have been
П1. XX. : Is, qui ab Ulis affingitur sur- considered to be áp"p"ev60i]\vs like him.
sum Christus, supereztensus Horo, id est, 4 (цфроуа, possessing now that intel-
ßni, et formavit eorum matrem. Theo- ligence, which was conferred by her
DOBET, therefore, adds the term Spov in /шрфьхгч, though not ката yvQiaiv.
explanation, Xpurrbv Ыектамвгрш Sià. 5 ¿ir¡ ^тг\аа> ip/irjaai. 'H 5è Ца tov
tov "Opov, (toi Xravpov KoXovfiivov. ir\r¡púfia.TOS аоф1а iirilftTovaa rbv Xpi-
1 The reader should observe that отЬчтЬуцерлрфшкЬта nalrb &ywvTlve\¡iia,
ПП spirit, is in the Hebrew and in the b> <p6ßip fieydkip Kariert), 6Vt ¿toXíÍtoi
Syriac generally of the feminine gender ; tov KexM>piop.évov tov p.optpw<ravTos аиттр»
hence the evfvyla of Хр«гто$ and ка1 отщр1аамто%. HiPPOL. Philos. VI. 31.
ПиеОра. This may be adduced as 6 Tebtüllian expresses it, "itera-
another proof of the Oriental origin of tur odor incorruptibilitatis."
the Valentinian heresy. 7 Tlie Abund. MS. agrees with the
* avrfyi, i.e. Enthymesis. Greek, having Semetipsam. Grabe
5 So it is said of Soter that he re- does not notice this, but it is of no
taincd the names of his ancestral - Eons, great importance.
та Tpoyovinà ¿cijuaTO SiaatiÇovTa, с. vii. 8 'Iai¿. It is usual to treat this
Sophia was the sole generative origin of word as identical with the Hebrew
Achamoth. So far as the production of Tetragrammaton П1П' Jehovah. If so,
VOL. I. . 3
34 PASSIO EJUS

yeyevrjcrdai (pávKOWri. Mrç évvr¡Qeí<rav êè êioêevaai tov "Opov,

êià то av/JL-TreTrKe-^Qai тф irádei, ка1 fióvt¡v àtro\e«peeî<rav Щю,
iravTi fiepet tov v¿9ovf viroirecretv TroXvfxepoûç кal тгоХи-
ttoikiKov {nrâpxovTOÇ, ка.1 TraQeîv, \virr¡v fièv, otí ov KaTeXaße-
(poßov êè, ixr¡ каватгер Iavrr¡v то <pa>í, ovrw кал то Çrjv
етХстгу ^airoplav те ¿tti Tovroif 3iv àyvola êè та тгмта.

et Iao nomen factum dicunt : et cum non posset pertransire

Horon, quoniam complexa fuerat passionem, et sola fuisset
derelicta foris, omni parti passionis succubuisse multifarise et
variae existerais: et passam eam, tristitiam quidem, quoniam
non apprehendit, timorem autem, ne quemadmodum eam lumen,
sic et vita relinqueret : consternationem autem super hsec : [in]
ignorantia autem omnia. Et non quemadmodum mater ejus

the vowels must have been transposed ;
for, with the help of the digamma, in
dicated in the forms 'lavé and the
Samaritan 'Iaßè, and 'îevù>, 'IoiFa
would express with tolerable accuracy
what we imagine to have been the pro
nunciation of the Hebrew П1П\ If,
however, 'loi be the correct ortho
graphy, of which there is little doubt,
the word may be simply a collection of
symbolical letters derived from the
Hellenistic Synagogues. I or ' was
the well-known abbreviation of П1П'
while the remaining two letters indicate
the attribute of eternity, A and SI, the
first and the last. Now if this is a true
analysis of the word, and if the term
was known, as Epiphanius assures us,
(Hœr. XXVI. lo) to the earlier Gnostics,
it is interesting to observe St John
following exactly the same course in the
Apocalypse with regard to the term
'Iadi, that he observed in the Gospel
with respect to the name Aá-yos. For
the term Logos was adopted in the
Gospel as one familiar to the half
Oriental half Greek philosophy of the
day ; the use of any word being imma
terial so long as it conveys a correct
theological notion. In the same way
the word 'law would seem to be indi
cated in the A and Ü of the Apocalypse,
and in applying the term to Christ,
St John apparently avails himself of
a term current in the Hellenistic theo-
sophy, in order to teach the eternal
attributes of Him, who being, as the
divine Logos, " in the form of God,
thought it not robbery to be equal with
God," in eternal perfection. " I am
the first and I am the last, and beside
me there is no God." Is. xliv. 6. The
reader should consult Bp Pearson's
notes on the word " Our Lord." The
MSS. write the word with a Hebrew
termination Jaoth, or Joath. Tertul-
LIAN is more exact, inclamaverit in eam
Jao, c. 14.
1 Stieben mentions with approba
tion the reading airi¡ of the Ed. Princ,
Breslau MS. and Gallas ; but air^v is
no doubt the genuine reading, and is
more like the Greek construction, e. g.
Isoor. ad Dem. : ¿tiXíttoi S' âv 7¡/iás ó
irás xpóvos. Tertullian has, ne sicut
luce, tla et vita orbaretur.
2 The ampia of Achamoth is thus
described by HippolttüS : év àropla
èyévero жоКХ-у, Xoyi^ofiivi} tís t¡v o fiop-
<pêaat, т1 тЬ äyiov ПкеО/щ, тоО йтгт/Хве,
ris à (cwXiVas ainois <rv/j.rapeîvai, tís
t<pOóvr]<Te 7-0O каХоО nal fianaplov eedptarot
 ET CONVEUSIO. 35

Kai ov каватгер f¡ ццтцр avrrjç, t¡ тгроотг] 2оф/а Kai Асшр, q1^'*';'/'

етероша-iv ev toiç Traoetriv eiyev, àXXàa evavTiOTr¡Ta. 'E iriarvfi- MASS.I.iv.l.
ßeßrjKevai ö" avTy кал ¿Tepav Siádeatv, Tr¡v t>jí етгкттрофч?—
èiri tov Xwoiroir¡aravTa. TavTtjv 3 ava-raaiv кал ovarlav tí?? vXtjç
g. 21. yeyevrjaOai Xéyovcriv, è£ )}? oSe 6 koV/uo? crvvé(rTr¡Kev. 'Ел fxev
yàp tíJ? етгкттрофчч Tr¡v tov коа/лои кал 3tov Stjßiovpyov vâtrav
■^fV^t)v Tr¡v yéveariv eiXt]Óévai, ¿k Sé tov (poßov кал tiJ? XÚ7tj;?
та Xot7rà Tr¡v apyr¡v ecrytiKevar 4<x7ro yàp тш SaKpvwv avTrji ct. §w.
yeyovévai irâ<rav ëvvypov ovtrlav атго Se tov yéXwTOÇ, ttjv
M. 20. (poûTeivijv airo Se t¡7? Xínrr¡e кал Ttjs ектгХу^есо?, та awfiaTiKà
prima Sophia .Жоп, demutationem in passionibus habuit, sed
contrarietatem. Super haec autem evenisse ei et alteram af-
feetionem conversionis ad eum qui vivificavit. j Earn collectionem i ¿
et substantiam fuisse materias dicunt, ex qua hic mundus con
stat. De conversione enim mundi et Demiurgi omnem animam
genesin accepisse : de timoré autem et tristitia reliqua initium
habuisse. A lacrymis enim ejus factam universam humidam
substantiam : a risu autem lucidam : a tristitia autem et pavore
¿Kelvov. 'Ettí toútois кавегтшаа roîs où Ka\6v. . . .éTrolr¡(jev ovv (o'lrjcovs sc.) ws
tráBítri rpiirerai iirl Sérjaiv Kal Uerelav TrjXiKoÛTOS alùv Kal xavr&s tov irKnpú-
той áwo\nr6vTos avrfy. Philos. VI. 32. líaroi Ixyovos, ¿KOTrjvai та iriOri &тг'
3 In the sequel it is said more clearly, айтгр' ка1 ¿Totr¡(Tfv aùrà ÜTrooraras
Kal ttjv äyvoiav rots rptal irádeaiv ёуке- ovalas, Kal tov p.èv <pbßov ij/vxiKty èwoln-
крбфвш SiôduKovai, viz. in grief,fear and aev értdvpdav, rijv ôè \vttjv, vXlk^jv, ttjv
perplexity. Compare also Tertull. c. Sè àiroplav, Saifióvuv, tt¡v Si Ымтрофтр
Val. § 14, cœpit affligi moerore, metu, Kal bériaiv Kal Uerelav, à5àv Kal fierdvoiav
conslernatione, tum ignorantia. The каХ bOvafj.Lv ¡f/vxiKTjs oùfflas, ijtîî KaXetrai
reader may bear in mind that her for 5c£tà, à (l. r¡) Sv/iuovpyós, к.т.\. Philos*
mation was oi кага yvwaw. Wherefore VI. 32.
her passion was è» àyvola. 3 The Demiurge derived from En-
1 Sophia declined from a compara thymesie an animal and not a xpiritual
tive state of yvùvis. Her ignorance, nature, "Ex hac (conversione seil.)
therefore, was by degeneration ; ire- omnia anima hujus mundi dicitur consti-
poÍMcri» еГх*"- Achamoth never enjoyed tisse, etiam ipsius Demiurgi, id est, Dei
a ray of this yvûats, and her ignorance nostri." Tektüll. с. 15. "Audisti mœ-
from the first was connate, and кат' rorem et timorem ; ex his initiata sunt
évavTibrnra. Tertüllian draws the costera." Ibid.
same distinction, but still more ob * " Ex lacrymis ejus universa aqua-
scurely, tum ignorantia; пес ut mater rum natura manavit....Proinde ex con
ejus. Ilia enim Жоп ; at hcec pro con- stérnateme et pavore corporalia elementa
ditione deterius. § 14. ducta sunt .... ridebat interdum, qua
* aiaraaiv, consistency. According conspecti Christi recordans, eodem gau-
to HiPPOLTTüS, &To\i<r6ai aùrà (та dio risu lumen eflulsit." Tebt. adv.
Trißri sc.) оМиа tvra Kai rijs erodios fîia Val. 15.
3—2
 86 INEPTIARUM

сиим1-?' T0^ icó&fiov o-TOi^eia. Поте /xèv yàp e/cXate кос èXvireÎTO, wç
MASs.i.iv.i. \¿yowrl) ^ta T¿ Ката\е\е1фва1 flóvrjv èv тф otcot« ка.1 тф
KevwfJLdTi' vote èè elç evvoiav tjKOvaa tov KaraXnrôvTOÇ avrrjv
фштод, Sie^eÎTO кai èyéXa' тготе 6* au vaXtv èфoßecтo'
аХХоте êè Sir¡7rópet, кас е^/сгтато.
8. Kai ti yáp ', rpaywSía тгоХХг] Xoiirov tjv èvOdêe, ка\
фavтaa■la èvoç éicácrrov avrwv, aXXwy ка\ aXXwç 1 aoßapüis
éic§ir¡yov/Liévov ек vorairov iràQovç, è/c ttoÍov o~TOiyelov 3>7 overía
ctnotes.,, T}jV yéveo-iv еТХуфег a Kai eiKOTWÇ Sokovo-1 fioi ¡J.r¡ airavTaç
eéXeiv èv фavepф SiSáviceiv, àXX' >] fxôvovç èicelvovç tovç ка\
fieyáXovs ßio-dovi virèp туХисоитш fivcrTtipíwv reXeîv êvva-
fiévovç. OwceVt yàp тадта ofioia èiceivotç, irepl (Sv ¿ livpioç
fifiuiv е1рще, Swpeàv èXct/Зете, Soopeàv ёоте' àXXà àvaice-
ушрцкота, кас тератюдч ка\ ßaQea (Lvo~Tt¡pia fierà ttoXXov
ка/мхтои irepiyivófieva toîç ф1Хоу^еи8ео-1. Tlç yàp ovk dv
èicèairavrio-eie irâvTa то virâpyovTa avrov, íva fiá9r¡, oti атго
Twv Saicpvwv ri? 'Ер0у/Л1}сгей>у то? TreirovOoTOÇ Amvoç, ваХаа-
<rai, ка\ vr¡ya\, ка\ тготащо), ка! тгасга evvSpoç ova-la tt¡v

corporalia mundi elementa. Aliquando enim plorabat et tristis

erat, quomodo dicunt, quod derelicta sola esset in tenebris et in
vacuo : aliquando autem in cogitationem veniens ejus quod de-
reliquerat eam lumen, diffundebatur et ridebat: aliquando autem
rursus timebat : aliquando consternabatur, et ecstasin patiebatur.
¿j, i 8. Et quidem enim [Ecquid enim?] tragœdia multa est
jam hie, et phantasia uniuscujusque illorum, aliter et aliter
graviter exponentis, ex quali passione, et ex quali elemento
substantia generationem accepit. Quae etiam convenienter
videntur mihi non omnes velle in manifesto docere, sed solos
illos qui etiam grandes mercedes pro talibus mysteriis prœstare
possunt. Non enim jam dicunt similia illis, de quibus Dominus
Matt. ж. a noster dixit : Gratis accepistis, gratis date : sed "separata et
portentuosa, et alta mysteria cum magno labore exquisita falla-
cibus. Quis enim non eroget omnia quaa sunt ejus, uti discat,
quoniam a lacrymis Enthymeseos, quae est ex passione iEonis,
maria et fontes, et ilumina, et universa húmida materia genera-
1 aoßapds, pompously. 3 Separata, abetrusa would have
a i; oùffia here used in the sense of better expressed the sense.
CXt;, material substance.
 INDICATIO. 87

yiveaiv e?\ri<pev, ек êè rov yeXwros avrtjç то ф«3?, ка\ ек "5*í¡1*

Ttjç èKirX^ewç кси Ttjç aßtj^avlas та о-<л/хат1ка тод Kotrfiov MASS I1T-a
(TTOiyeîa ; Boi/Ao/zat êè ка.1 avTos ovvet<repeyKeîv ti ту каржо-
(popla avrwv. ^ireiêri yàp ¿pw та fièv yXvKea ьёата ovto,
о. 22. oîov irqyàç, ка\ iroTa/movs, Kai o/ußpovs, ка1 та Toiavra' та
êè èiri Taîç 6aXàŒ<raiç aXßvpä' èirivow fir¡ irávTa àirb twv
êaKpvwv avTtjç irpoßeßXija-dat, êioTi то SaKpvov áXfivpov ту
iroi¿Tt¡Ti virâpyei' (pavepov ovv, oti та dXfxvpà vêaTa тадта
ècTTi та airo twv êaKpvwv. E<Vcoy êè avTrjv èv àywvia iroXXij
m. 21. Kaï àfiriyavia yeyovvîav ка\ iêpwKevac èvrevQev ér¡ ката tijv
vir¿6e(riv avTwv viroXa/uißdveiv êeî, irtjyàç ка1 iroTafiovç, ка\ et
Tiva aXXa yXvKea vêara viráp-^ei, Tr¡v yéveaiv fir¡ [l. /*ете<г^.^]
ècr^Kevai àiro twv êaKpvwv ^lêpwTWv^ avrijf àirlQavov yàp,
fiiai ttoiotitoç ovvys twv êaKpvwv, та ¡mév âXfivpà, та êè
yXvKea vêaTa è£ avrwv irpoeXdeîv tovto êè iriQavwTepov, та
//.èv eivai airo twv oaxpvwv, та de airo twv idpwTWv. hiireior¡

tionem acceperunt : de risu autem ejus lumen, de pavore autem

et inconstabilitate corporalia mundi elementa! \ Volo autem 4j Ц
aliquid et ego conferre fructification! eorum. Quoniam enim
video dulces quidem quasdam aquas, ut fontes, et ilumina, et
imbres, et talia ; quae autem sunt in mari salsas : adinvenio non
omnia a lacrymis ejus emissa, quoniam lacrymae saisie sunt
qualitate. Manifestum igitur, quoniam salsae aquae sunt hae a
lacrymis. Opinor autem earn in agonia et in inconstantia grandi
constitutam et sudasse. Unde etiam secundum argumentationem
ipsorum suspicari oportet, fontes et ilumina, et si quae sunt alise
aquae dulces, generationem habuisse a 'sudoribus ejus. Non est
enim suadibile, cum sint unius qualitatis lacrymae, alteras qui
dem salsas, alteras dulces aquas ex iis exisse. Hoc autem magis
suadibile, alteras quidem esse a lacrymis, alteras vero a sudori-
bus. Quoniam autem et calidae et austerae quaedam sunt aquae

1 The translator clearly indicates the
preferable reading of lS/кЬтш», supported
as it is by the apt quotation of Grabe,
from NiLue Asc. the disciple of S. J.
Chrysostom {ad Carpion. Valent.) *Expfl"
at diracT^rai Xéyovra, Sri rà pJkv xiKpà
tt}i ávuwápKTOV 'AxapùB Báicpva ràs
à\fiipas $a\áaaas viriaryatv, ¿>s ¿£ ¿Si-
Pfft Kai bpip.vyp.ov UafoO irpoxvBivra.
'O Ы ÍBpws rijs raXaurúpov ywaiubs
miyàs i£r¡peó!¡aTO nal Trorapuiis ка1
фр4ага, fdpwat те каХ тЬ. é|^j y\v*ia'
таОта rpàs rbv ebv \ijpov ye\oiuiSûs
\4yop*v.
 38 PAUACLETI

Mg. 1. 1 a Kál верца. "ка\ Spißea riva vëarà è<rTiv èv тш koot/ulw, voeîv
MASS.! IV.4. i t Л\ \ ■ r \ 9 t I / "
ocpeiAeiç, tí iroirjuacra, Kai ек ttoiov ßopiov тгрощато ravra'
äpßoCpvcri yàp ToiovToi Kapiroi tí¡ {nrodécrei axiTutv. Ato-
Seútraa-av ovv irâv тгавоч Ttjv Матера avTuiv, ка\ ßoyis
virepKv^raaav, 'ex! íicecrlav Tpawrjvai tov катаХпгоито? avTr¡v
фсото?, TovrétTTi tov Хркттод, Xéyovtriv o? àveXdwv fJièv elç
то irhripwfia, avTOS fièv eiKOS oti %wKvr\(rev ек SevTepov катеХ-
deîv, tov 3U.ap¿K\>]Tov Sè e^eweß-^-ev avTr¡v, тохгткать
tov crwTrjpa, 4 èvêovTOS avTÚi тгао-av tt¡v Suvaßiv tov тгатроя,
ка\ 7râv VTT è^ovcrlav irapaéóvTOS, 5ка\ тш aîwvœv Seoßevos
^êè о/ло/юу], 07гсй? èv avTiS та. irávTa ктктву та брата /cat та G- 23-
аората, dpovot, 6Qe¿Tr¡Tes, KvpLorrjTei' étcTreHireTai êè irpo<¡

in mundo, intelligere debes, quid faciens, et ex quo membro

emisit has. Apti sunt enim hujusmodi fructus argumento
¿l , S" ipsorum. / Cum igitur peragrasset omnem passionem mater
ipsorum, et vix cum elata esset, ad obsecrationem conversa est
ejus luminis, quod dereliquerat earn, hoc est, Christi, dicunt:
qui regressus in Pleroma, ipse quidem, ut datur intelligi, pigri-
tatus est secundo descenderé : Paracletum autem misit ad eam,
hoc est, Salvatorem, prsestante ei virtutem omnem 7Patre, et
omnia sub potestate tradente : et iEonibus autem similiter, uti
Coi. i. 16. in eo omnia conderentur, visibilia et invisibilia, throni, divinitates,

1 Theodotds in the Didascalia Or.
varies the account : Х/эип-ôs yàp, /сага-
Xeí^as ttjv TrpoßdKovcrav avrbv *Zotpío.v,
citreXeùiv els тЬ тХ^рырл, ùirèp tí)S Ць>
катак£крве1о~Г1$ Еоф1аз тр-^аато ttjv ßo^-
Beiav, Kai ¿| ейок/as twv Álúvoiv 'ïi}<toùs
npoßaXXerai Пар0кХт/705 т<р xapeXftWi
Aiûvi. § 23. ' varépa' iravra yàp iv айтф Ыт1аву) та
3 (ÜKvriaev. So Tertüllian, Sed
Christus, quem. jam pigebat extra Pleroma
proßcisci, vicarium prceficit Paracletum,
Soterem . ... ad eam emittit cum officio
atque comitatu cocetaneorum. angelorum.
16. See also Theodoret, Hœr. Fab. 1.
4. p. 299. Ed. Schultze.
3 Jesus or Soter was also called the
Paraclete in the sense of Advocate, or
one acting as the representative of others.
So the Didasc. Or. 24 : Tbv liapdKXr/Tov
о! &тгЬ OvaKevTÍvov rbv 'Jtiaovv Xéyoww,
Sri тХ-црф тик alúvuv í\t¡\vBev, ws airo
тод b\ov irpoeXdíov.
4 Kai Sóvros iracav rV é£ovo~íav tov
irveífiaros (lege potius ex Ireneeo irarpos,
Grabe) avvaivécavTos S¿ koX tov irXtjpé-
fiaros, ёктёрлгетш ó rijs ßovXrjs ÜyyéKos,
nal yíverai кефаХт) тш SXwv fierà tov
èparà ка.1 áó/эата, Bpbvoi, Kvpiórrp-es,
ßa<riXeiai, деЬттр-es, XetTovpylat. ib. § 43.
6 tCjv aXévw (sc. èvSbvTwv tt)v 5óvcl-
wv), compare § 4, Soter being a col-
lective impersonation of the entire
Pleroma.
6 вебтуте! is a word interpolated by
theValentinians,ü)saÚToiX¿yowrí, Theo-
doret adds : sometimes at least Valen-
tinüs "excogitavit Scripturas ad ma-
teriem." Tert. Presser. Hœr. cf. п. 4.
7 The MSS. have Patrie ; cf. the Gr.
 MISSIO.
avTtjv /лета rwv гг)\1кштм avrov twv 'AyyéXwv. Tr¡v Sé ыв. tig.
'A^afiwO èvrpaireîarav avrov Xéyovcri irpwrov fièv 2KaXvfifia MASS-I lv-5
eirLuecrvai di atdw, уиете7ге«та de idovaav avrov <rvv oXr¡ rr¡
M. 22. Зкартгофор1а avrov, TcpoaSpafxeiv avrw, Svvafiiv Xaßovaav ек
rrji èicKpavelaç avrov' Koxeîvov fiopfywaai avrr)v 4 fxópípwcriv
rr)v ката yvwaiv, ка\ 'íaaiv rwv TraQwv Troiri&acrQai avrrjí'
Xwplcravra S* avrà avrrjç, s fir) àfxeXrjcravTa Sè avrwv, ov yàp
r)v 6Svvarà àcpavicrQrjvai, wç та 7т^у irporèpaç, Sià то екпка
■
dominationes. Mittitur autem ad eam cum coœtaneis suis An-
gelis. Hanc autem Achamoth reveritam eum dicunt primo
quidem coopertionem imposuisse propter reverentiam : deinde
autem cum vidisset eum cum universa fructificatione sua, accur-
risse ei, virtute accepta de visu ejus. Et ilium formasse eam
formationem, quae est secundum agnitionem, et curationem
passionum fecisse ejus, separantem eas ab ea, et non eas neglex-
isse, nec enim erat possibile eas exterminari quemadmodum

1 Angels were the male seed, the
initiated were the female seed of Sophia,
henceforth to be united in the final
á7ro(coTáffTo<ris. The Didasc. Or. says,
та fibt àppevitcà àyyeXiKà каХо&п, та
e?j\vKà 5' èavTOÙs тЬ ditupèpov irveufia. ...
та obv àpfeviKà fierà tov \6yov awevTaky),
та вт)\укЬ. Sé &тгм5рыв4ута. èvovrai rots
àyyiXois nal eis то жХ^рырл хшР«- § «т.
3 'löovffa 5è aùràv т) 2оф1а, Ófioiov тф
KoroXi7r¿iTt oùtV фшт1 ¿yvápurev, Kai
wpoaédpapiev, kclI iryaXKiáaaTO, Kal irpoc-
eKÚvijaev' toùs 5¿ äßfevas àyyé\ovs toùs
<rùv а{ггф ÍKirep.<peévras веао-afiévri, катц-
Ьёаву, каХ Kd\vp./¿a еУе'Аето* 5ià toùtov
tov nmTTiplov à JíavKos KeXetfei ras yvvat-
Kas форы/ iÇovalav eVl rr¡s кефа\ф Sià
toùs 'ÂyyéXovs. ib. § 44. Tertüllian
says, " Adventu pompático ejus concussa
Achamoth, protinus velamentum sibi
obduxit, ex officio primo venerationis
et verecundise."
3 картофор1а, emanation of excellen
cies derived from all the -Жопе, as the
äwdvßicrfia of the entire Pleroma. So
Tertullian has, Contemplatur eum
fructiferum вш/gettum.
4 The reader may refer back to § 7,
where it is said that Christ formed her
in her own essence т% 1Ыа Svvd/iet, кат'
oio-lav only, but not ката yvwaw. Soter
or the Paraclete now confers the forma
tion ката yvûffw. Eûôùs obv ó 2ыт%)
èiritpèpeL aÙTijv (forte aùry) рбрфию-iv ttjv
ката yv&aiv ка\ îaaw tSw жавйг, Sellas
âirà irarpbs dyçwifov та èv Tr\r¡pihp.arLl
каХ та ¡léxpí avrfjs. Didaíc. Or. § 45.
HlPPOLTTUS seems to refer this more
perfect цбрфыои to the previous mission
of Christ.
5 pii ip-eXfyraira. "Susceptam Ule
confirmât atque conformât agnitione
jam, et ab omnibus injuriis passionis ex-
pumicat, non eadem negligentia in ex-
terminium discretis, quse acciderat in
casibus matris." Tert. adv. Val. 16.
'A7roiTT7Í(7as 5è rà vá0ri tt)s ireTrovdvlas,
airty цЬ> Атавт) катео-Keíao-ev, та ttcWtj
Si SíaKphas ёф0~\а%€У Kol oùx tîairep rrjs
tvbov д^фор^вт), dXX' ds ovaiav rjyayev
airrd те Kai ttJs Sevrépas 8ia6éirews.
Didasc. Or. 45.
6 See Note 2, p. 35.
7 rfjs rporépas, Sofías sc., or, аз
 40 SEMEN

g'b 'í'iL8- 4^4 Ka^ 1 Жирата eîvar ¿XX' атгокрмарта 3-^wp^cret tov [y/tapis,
ИASS.I.Ív.5.
______ erra f ~\I avy^eai> /cat» Trr)£ai,
-íf Kai» e£
>í* acrw/xarov
* ' >a
iravovs ' ч6аагш-
eiç * '
¡uarov rr¡v vXtjv /ULeraßaXeiii avrá' e¿ó' oí/'тс»? етптцЗештцта /caí <>• 24-
(píxriv enireTroiwivai avroîç, ахгте eis (гуукр!/шата /caí сгю/хата
iXdeîv, irpbs то yevéaBai 4êvo ovalas, rr¡v (pavXrjv twv iradícv,

prioris, eo quod jam habilia et possibilia essent; sed segregantem

separatira commiscuisse et coagulasse, et de incorporali passione
in incorporalem materiam transtulisse eas : et sic aptabilitatem
et naturam fecisse in eis, ut in congregationes et corpora veni-
rent, uti fièrent duas substantise, una quidem mala ex passionibus,

she was also called, rrjs dVw Sofías.
Achamoth being i¡ кать> and Sevrépa
2оф1а.
1 As having a virtual existence.
Tebtullian says, "eo quod jam habi-
tum et robur contraxissent." 17.
3 For x0)fyñffel T°v which is mani
festly a corrupt reading, BlLLiUS pro
poses simply xwP's) an<i Gbabe xwí>ís
atrip. xwP'si ^та i8 no improbable
reading. Tbbtdllian has, Atque ita
massaliter solidaia défiai seorsim in ma-
teriœ corporalem paraturam.
3 dadp-arov is retained for the reasons
given by Gbabe, to whose note the
reader is referred ; he quotes here from
the Didasc. Or., Hpwrov obv è% á<rui/xáVou
irdôovs Kai ffvfißeßTjKÖTOs els àotbfiaTov
t)¡v iïXlJv airrà p.eTT)vrkr¡aev (cal fierißaXev.
The English equivalent is not incorporeal
substance but unorganized matter, which
is the meaning of the passage quoted by
Gbabe from the Phüosophumena of
Hippolytüs, in speaking of the opinion
of Plato respecting matter, v. ПХйти-
vos. *Kayi)iJÁTU7Tov yàp abr-hp (т^с vKtjv)
obaav Kai airoiov, xpoaXaßoüaav ах^Р-ата
(toi jroiÓTíp-as yevé<r6ai аш/ia, (p. 2 1, ed.
Miller), and the author immediately
before had described this v\r¡ as the
rude subjective material out of which
the elements and earthly bodies were
formed, v\tjv 8è ttjv Tâaav VTroKeipJmjy,
t)v (col ôe£ap.evi)i> ка1 Ti6i\vr¡i) /caXeî, ¿f f¡s,
Ыакооццвйаф yeviaBai. та rtaaapa ctoí-
Х«а, ¿f Sv awiart\Kív i KÓapas irvpbs,
àépos, yi)s, vSaros, ¿£ cíe ка1 та &\\a
тхбмта аоукр1р.ата Kakotp.eiia, 'çûd те /са!
fpvrà cvveffTTjKévat. p. 20, ed. Miller.
Irenaus uses the same philosophical
term in this passage, c&rre els ovyKplpara
ка1 aii/iara ¿\$eív. Further that this is
the meaning of d<rtbp.arov is evident from
the words of the Didasc. Or. § 47,
àaépaTov Sè ка1 та{тгр> lv àpxS аЫпае-
тас, rô tpdoKew àôparov' обте yàp àvdp&'
тг(р тер firjSêTrw hvTL áóparos rjv, ovre тф
(....) idrifuovpyeî ydp' àWà то â/юрфоу
Kai àvelbeov ка1 daxv^Tiarov afrri)s c35¿
iras ¿£e<púvT)o-ev. Dioo.Laertids, in. 86,
records Plato's opinion in very similar
terms, eïyai dè ttjv íj\7¡v daxvP^TiCTOP
Kai áireipov, él- r}s ylveadai та <гиукр1рш.та.
The German language expresses the
meaning with greater accuracy than our
own, e. g. Baur, as quoted by Stieben,
" Das unkbrperliche Leiden ging in eine
unkörperliche Materie über ; diese ver
dichtete sich in Körper, und es enstan-
den zwei Substanzen eine böse aus dem
Leiden, und eine Leidens fähige aus der
Sehnsucht. Dies bewirkte die bildende
Macht des Soter." Chr. Gnos. p. 134.
4 Hippolytus says that these тгбвп
were hypostatised as substance, but heex
presses himself in such a way as to shew
that the idea in his mind was not that
of the creation of matter, but of certain
moral qualities supposed by the Gnostics
to have a substantive existence. He
 SriRITALE. 41

tJjv те Tiji етпсгтрофг]? ертгабг}' ка1 Sià tovto Svváfiei tov §f f;^*
¿£wrrjpa 1 éeSr¡fjLiovpyt]Kévat (páaicov<Ti. Tqv те 'A.jçafxwQ ектоя MASS-Llv-S-
Trâdovç yevofiévtjv, кal 3 cvWaßovaav ту \apâ twv ¿v avrw
M- 2a <pwTwv Tr¡v dewpíav, tovt¿(tti twv 'AyyéXwv twv /лет avTov,
ка\ 3 ¿yKicrcnía-acrav avToùf, Kenvyicévai KapTrovs ката Tr¡v eiKova
SiSácrKovcri, K¿r¡fia irvevfiaTiKov ка& ofiolwaiv yeyovoTWg
^yeyovof^ twv Sopvcpopwv tov ~Siwrrjpoi.
Ç. Tpiwv ovv V/êij TOvTWv vTTOKeiixivwv кат avrovç, тод
fièv ек tov váOovs, o r¡v v\r¡- tov èè ек tijí ^етгкттрофч?, о

altera autem conversionis passibilis : et propter hoc virtute

Salvatorem fabricasse dicunt. Hanc autem Achamoth extra
passionem factam concepisse de gratulatione eorum, qusB cum eo
sunt luminum visionem, id est, Angelorum qui erant cum eo, et
delectatam in conspectu [conceptu] eorum peperisse fructus
secundum illius imaginem docent, partum spiritalem secundum
similitudinem factum satellitum Salvatoris.
9. Tria igitur haec cuín subsistant secundum eos, unum qui- 5~< 1
dem ex passione, quod erat materia, alteram vero de conversione,

says that the vd$r¡ of Achamoth having
been separated from her by Soter, éxolr¡-
cev axrrb. imoardras oirías, ка1 tov fièv
tpdßov ¡ItirxiKty éiroÍT)o~ev éirLdvpiay, rijv
Sè Xútttjv i/\uciqv, tt¡v Sè àiroplav Satfio-
vuv, tt)v Sè iiriarpotpfiv каХ bb]aiv каХ
1кете1си>, bSbv (f. 1. ротп}») Kai fíerdvoíav
ч Kai Swap.iv ^ux'kíjs oiclas, tjtis KaKetrai
Sefict. Philos. VI. 32. The consolidation
of matter was the subsequent work of
the Demiurge. See page 43.
1 SeST¡iuovpyr¡KÍvai, intransitively in
the sense of ipyd£e<r$ai.
* avWaßovaav. Gbabe, Mabsuet,
and Stieben agree in allowing no other
force to this word in connexion with
ti)k Oewpiav, than visu, apprehendentem,
the word кекщкЬюх notwithstanding.
But Tertullian gives an almost con
temporaneous interpretation, which
would fix upon avKKaßoüja its more
ordinary meaning: Abhinc A chamoth .. .
in opera majora frugescit. Prce gaudio
enim land ex infelicüate successus concale-
facta, simulque contemplatione ipsa an-
gelicorum luminum, ut ita dixcrim,
subfermentata, (pudet, sed aliter exprimere
non est,) quodammodo subslru.it intra et
ipsa in illos, et conceptu statim intumuii
spiritali. Adv. Val. 17. Afterwards,
also, Irenaus seems to decide the ques
tion when he says, § 10 : rb Sè KÍrip-a
tíís Mrp-pbs 01/7-775 (айтйу) T7J5 'K%apùO,
b Karà rr¡v ßewpiav r&v irepl rbv Xurijpa
àyyéKwv áireK&rjo'ev к.т.\., where the
ffiíXXiji/'is was clearly said to be Karà ri)y
dewplav.
8 iyKiao-fiaacrav, LXX. Oen. xxx. 38,
39, ha iyKi<ro-fi<rw<ri та irpbßara els roil
pdßSovs.
4 Ыиггрофф rendered here by con
versione, is afterwards expressed by
Ímpetu. II. Iii. Facta est exinde trinitas
generum, ex trinitate causarum. Unum
materiale, quod ex passione ; aliud ani
male, quod ex conversione ; tertium spiri-
tale, quod ex imaginatione. Tebt. adv.
Val. 17.
 42 DEMIURGUS

grÍÍ'í'I' t0 л|";Х"С0''/" to'' °^ ° атгекщсге, tovtÍgti то irvevßaTiKov,

MASS. ï. v.l. ovtws в > '
етратгг] ' * rr¡v
e-jri « ¡j.op<pwa-iv
'л. ' ~
avrwv. Алла то< fiev
< irvevfia-
Bul.il.Def.
i. i.Fid. TiKov
* fit]* oeovvrjavai
? ? ~ Д avTtj ,ЛГ,,П J. л ' ^ * o/moovaiov
f '
N. avTr¡vJ fiop(pwrrai, eweior]
virrjpyev avT*i' тетрафбси Sè еж\ rr¡v fJLOpcpwtriv Trjs yevofiêvqs
ек Tr¡s етгкттроф>}$ avTrjç ^rv^iK^s ovarla?, 1 irpoßaXeiv те та
xapà той 2<от^ро? цавуцата. Kaî irpwTov fj.e/xop(pwKevai
avrrjv ек Trjs y^vy^iKrjs ovalas Xéyovtri tov Т1атера Kai ßaaiXea
ttÚvtwv, twv те ¿¡xoovalwv avrw, tovt¿<tti twv -^v^ikwv, а
Sr) 2Se£ià каХодап, ка\ twv ек tov irâQovs ка\ Tr¡s vXr¡s, a Sr)
àpttTTepà koXoviti' iràvTa yàp та кат [fi l- мет'] avTov
(pâ<TKOv<ri це/иорфшкешс, \e\r¡6¿TWS Kivov/xevov vvo Trjs Mrç-
Tpoç' oQev Kai 3 Мг/тротгатора, Kai 'Атга'тора, Kai Ar¡/j.iovpyov о.'гв."
avTov, Kai Т1атера каКодсгг twv fxèv Sefywv тгатёра XéyovTes
avTov, TOVT¿<TTi twv -^/v^ikwv twv Sè àpiarTepwv, tovtIctti twv
vKikwv, Srjfiiovpyov, (TVfnrávTWV Sé ßacriXea. rFr)vyàp,Jîjv6ù[x.ri<riv
TavTijv ßovKrjQela-av eis Ttfirjv twv Álwvwv та iràvTa Troirjaai,
eiKovas XéyovŒi ireiroirjKevai avTwv, 4fi.âXXov Se tov ~2iWTrjpa Si

quod erat animale : alteram vero quod enîxa est, quod est
spiritale, sic conversa est in formationem ipsorum. Sed spiritale .
quidem non potuisse eam formare, quoniam 5ejusdem substantias
ei erat. Conversam autem in formationem ejus, quae facta erat
de conversione ejus, animalis substantias, emisisse quoque a
Salvatore doctrinas. Et primo quidem formasse eam de animali
substantia dicunt Deum Patrem, et Salvatorem, et Regem
omnium 6ejusdem substantias ei, id est, animalium, quas dextras
vocant ; et eorum quas ex passione et ex materia, quas sinistras
dicunt. Ea enim quae post eum sunt, eum dicunt formasse
latenter motum a matre sua. Unde et Metropatorem, et
Apatorem, et Demiurgum eum, et Patrem vocant : dextrorum
quidem Patrem dicentes eum, id est, Psychicorum; sinistrorum
vero, id est, Hylicorum, Demiurgum : omnium autem Regem.
Hanc enim Enthymesin volentem in JSonum honorem omnia
faceré, imagines dicunt fecisse ipsorum, magis autem Salvatorem

1 Ut scilicet hœc formatio non eiset 3 цгррожАтора because Achamoth,

tantum кат' oialav sed et /card yvüffiv, from whom he emanated, was the sole
uti supra formatio matris Achamoth dis- cause of his being ; атгатора because he
tinguebatur. Grabe. proceeded from no other ¡rijfyyos.
* Compare note 4, p. 40, and 3, p. 43. * /шМо* Si... The Valentinian
 VARIE DENOMINATES. 43
avTtji' ка\ avTt)v ^l. kavTtjv^ [lev Jèv eiKovi tov àopaTOV TlaTpoç g'r'Í'í''?'
'
Terr¡pr¡Kevai fir)* yivwtrKOfievtjv
/ r \ tov~ orjfiiovpyov
viro ft ~ tovtov
~ ft* MASS.Ï.v.1
de
tov fiovoyevovç vlov, twv Sé Xonrwv Álwvwv tovç vtto tovtwv
^toi/'tou] yeyovoTai 'Ap-^ayyiXovg те ка\ 'AyyéXovç. Патера
ovv Kai Qeov Xéyovaiv avTov yeyovévat twv Íktóí tov irXrjpw-
fiaTOÇ, Trott]Tt)v ovTa ttÚvtwv -^rv^iKwv те ка\ vXikwv Sia-
Kplvavra yàp та? Svo ovulas ervyKe^vfievai, Kai è£ àcrwfiaTwv
* <rwixaTOiroir¡<ravTa, SeStjfiiovpywevai та те ovpávia ка\
та yrfiva, кал yeyovévai vXikwv Kai 4^v)(ikwv, ^Se^iwv Kai
àpiaTepwv Stjjniovpyov, KOv<pwv Kai ßapiwv, àvwipepwv Kai

per ipsam. Et ipsam quidem in imagine invisibilis Patria

conservasse incognitam a Demiurgo. Hune autem unigeniti
Filii : reliquorum vero Жопит eos, qui ab hoc facti sunt
Angeli et Archangeli. / Patrem itaque et Deum dicunt factum 5" , -L
eorum quae sunt extra Pleroma, fabricatorem esse omnium
Psychicorum et Hylicorum. Separantem enim duas substantias
confusas, et de incorporalibus corporalia facientem, fabricasse
quœ sunt ccelestia et terrena, et factum Hylicorum et Psychi
corum, dextrorum et sinistrorum fabricatorem, levium et gravium,

Saviour being an aggregation of all the jEonas exprimèrent. As Baur expresses

ЛСотс perfections, the images of them
were reproduced by the spiritual concep
tion of Achamoth beholding the glory
of 2ù)Ti)p. The reader will not fail to
observe that every successive develop
ment is the reflex of a more divine
antecedent.
5 Unios substantia quod Greece Ьрлоб-
очо1> dicitur. Euppin. See my Ilist. and
Tkeol. of the Creed», p. 234, &c.
1 iv dubvi. Achamoth now formed
ката yv&aiv, was without the Pleroma
as the image of Propator, Demiurgus as
that of Monogenes or Nus, and in the
world the angels his creation were as
the likeness of the other ЛЗопв of the
Pleroma. Qui per illam sit operatus, ut
ipsam quidem imaginetn Patrie invisibilis
et incogniti daret, incognitam scilicet et
invisibilem Demiurgo, eundem autem
Demiurgum Now filium effingeret, Arch-
angeli vero, Demiurgi opus, reliquos
it : " Die Enthymesis habe sich unter
dem Bilde des unsichtbaren Vaters, so
fern sie das Nachbild desselben war,
verborgen gehalten." Chr. Gnosis, p. 145.
2 The supposed moral tendencies
of matter having been developed by
Enthymesis, the grosser substance now
owed its being to Demiurge. Tertul-
lian follows closely the account of
Iren.kus : Ex incorporalibus corpora
edificat, gravia, levia, sublimantia, atque
vergentia, ccelestia atque terrena; tum
ipsam cœlorum septemplicem scenam, solio
desuper suo fixit ; unde et Sabbatum
dictum est, ab hebdomade sedis sua, et
Ogdoas mater Achamoth, ab argumento
Ogdoadis primigenitalis. ю.
3 Kai wpûrov жашш irpoßdWerai
elxóva tov Trarpbs 6ebv bí ou èiroLnffev rhv
ovpavàv Kal r^v утр/, rovréeri та ovpávia.
¡cal та iirlycia, та Sefià Kal та ápicrrepd.
Didasc. Or. § 47.
 44 HEBDOMAS.

gb'i'í'I' KaTt0CP€p^>v' 1 ётгта yàp [l. «:aï J ovpavovç катесгканхкёуси, wv етг-

mass.lj.8. £vu T*v ¿^f¡ixiovpybv eîvai Xéyovur кш Sià tovto а eßSopaSa
KaXovaiv avTov, Tt/v êè fir¡T¿pa Trjv 'A^a/uwö 'Oyêoàêa,
àiro(rwïÇov<rap tov àpidfiov tov [tíJ?] áp-^eyóvov, ка\ чгро Trjç
{к [rrpwT>]i] tov TrXr/pwßaTOi 'OySoàSoç. Tow §è етгта ovpavovç
Ôyj ovK [d.ovicj eîvai 3voitovç [f.l. voepovç^ (pacriv 'AyyéXovç êè

sursum advolantium, et deorsum devergentium : septem quoque

ccelos fecisse, super quos Demiurgum esse dicunt. Et propter
hoc Hebdomadam vocant eum, matrem autem Achamoth Og-
doada, servantem numerum primogenitae et primarise Pleromatis
Ogdoadis. Septem autem cœlos, quos intellectuales esse dicunt,

1 The Valentinian notion of the Cabbalistic Book Zohar, Paradise is

seven heavens is referrible to the Jewish
Cabbala, which in its origin consisted
of myths received by the Jews from
Babylon and the East, rather than of
fables of their own invention. So in
this instance, these seven heavens of
the Cabbala have their counterpart in
the seven Amshaspands of Zoroaster.
In the Book Т,Ь»Л pöj? cap. JQB>
tit. КПЗЛ D^, it is said
it о»в»ро Dn mtnpn niöbum
пкчрзл ркп mot? ту no nao1?
JÍ3B» KÏOJ1 PSDK3 ЮЛ ЬзЛ
.151 D'B'pD D'OB' "The holy worlds
are in circles, the one beneath the
other, unto the navel of the earth
called which is in the centre, and
it is true that seven heavens encompass
them." The seven heavens, however, of
Valentinos, were more true to their '
Eastern origin, for they were defined
neither by locality nor shape, but were
rather angelical excellencies, such as
Ormuzd and his six subordinate Am
shaspands. Thus the heavens were
voepol, à*/y£Kovs 84 airovs ЬтотШеигш.
So also the Paradise above the third of
these heavens they called тётартор &yye-
\ov, where Adam at first was placed,
and from whence he derived certain
qualities of the soul. This may be the
proper place to remark, that in the
said to have been among these seven
worlds py JJ lrwai also that Adam
when ejected from Paradise had his
dwelling in the first instance upon the
lowermost earth, a region of darkness
and discomfort JIB'SIH ЕПК ВПМВЫ
131ППЛЛ умб лэ"рп \rbw ПУ P°
'131 "ОТ Dît? DC ТЕПП DipO К1П&*
and afterwards raised to the second,
called Adamah. ПУрП llltyô
rbyzh noDD mw wm лопклЬу
pj> ро о'-лЬк )nrbm покзе>
ibid. .Л01КЛ ЛК Tinyí?
8 ißSopaSa. As the heavens are angels
in the Valentinian scheme, so the term
Hebdomas was applied indifferently to
Demiurge and the mode, scarcely the
region, of his subsistence. Thus Hip-
POLYTUS says, tan Ы irvpúSvs ^ tpvciiài
ovala, KcAeirat Si ка1 tóttos vtt' airrGiv
(cal eßSopäi, Kai TraXcuès tüv {щерОч, Kai
Baa TOiaOra \4yovat irepl tovtov, ravra
eîvat tov ^/vxíkov Sv фцам elvai tov
KÓffiov Sijfuovpyóv. Tbrt. cf. p. 45, n. 2.
3 Cf. Tbriullian's version, Oœlos
autem noëros députant, etinterdum angelas
eos [cœlos) faciunt, sicut et ipsum Demi
urgum sicut et Paradisum Archangelum
quartum, quoniam et hune supra cœlum
tertium pangunt ; ex cujus virtute sum-
serit Adam diversatus illie inter nubé
culas, ¡be. îo.
 OGDOAS ALTERA. 45

avTOVi viroTiOevrai, koi tov êtjfjuovpyov êè кал avrov ayyeXov Ш^^}-*

ел » / f \ \ TT < * ' ' s MASS.I. v.*2
ею eoiKora' wç кас tov llapadetcrov virep TpiTOV ovpavov
m. re. ovra, réraprov "AyyeXov Xéyovari Svváfiei viráp^eiv, ка\ airo
TOVTOV tí eîXrjcpévat tov 'Aêàp éiarerpKpóra èv avrw. Tavra
о. 26. êè tov Stjpiovpyov (páo-Kovatv à(f> èavrov fxèv 1 wrjaOai ката-
o~KevaiÇeiv, ireirotriKevai è" ai/та tîJ? 'A^a^iwö irpoßaXXovarw
ovpavov ireiroit]K¿vai ¡xij eiêora tov ovpaváv ка\ avOpwirov
ireir\aK¿vai, fir¡ eiéóra tov avOpwirov yfjv те êeêei^évai, fxr¡
iirtiTTafJievov t¡jv yfjv Kat iiri irávTWv ovrws Xéyovcriv
1 f¡yvot)K¿vai avTwv та? lêéaf wv èirolei, ка1 avrt¡v tt¡v ццтера'
avrov êè fiávov w?i<rOai irávTa eîvai. Alrlav ¿' avrw yeyovévai
Tr¡v ццтера rrjs oifaewç ravrrjç (pácrKovcriv, rr¡v ovrw ßovXtj-
Oetcrav irpoayayeîv avrov, Ke(pa\t¡v fjièv ка1 apyfiv rtji lêlas
ovalaç, Kvpiov êè tÇç oXtjç irpay/mareíaí. ^TavTtjv êè rtjv

Angelos autem eos tradunt et Demiurgum et ipsum angelum,

Deo autem similem, quemadmodum et Paradisum supra tertium
cœlum existentem virtutem Archangelum quartuni dicunt esse,
et ab hoc aliquid accepisse Adam conversatum in eo. / Haec 5", 3
autem Demiurgum dicunt a semetipso quidem putasse in totum
fabricasse ; fecisse autem ea Achamoth. Cœlum enim fecisse
nescientem cœlum, et hominem plasmasse ignorantem hominem,
terram autem ostendisse non scientem terram, et in omnibus sic
dicunt ignorasse eum figuras eorum, quae faciebat, et ipsam
matrem ; semetipsum autem putasse omnia esse. Causam autem
ei fuisse matrem ejus talis 4operationis dicunt, quœ sic voluerit
producere eum : caput quidem et initium suae substantia,

1 "Ауврытго! yovv icTTív iv ài>0péir<fi
xpvxíKbs è> x0"»?, ov /^P" f^poSi à\\à
S\<p SKos owàv &p"pifrtp Svvdßei веод,
бв&* iv тф TrapaßeLcip тф reráproj ойрауф
Sinuovpyeîrai, ¿«i yàp ХС^КЬ ffàpf oùk
iraßahm, d\V ijv rfj \^vxv Qttf otov
aàpi ii ùXi/ci). Did. Or. § 51.
s HlPPOLTTOS similarly, ¡xupla Sè,
tpyjalv, itrrlv i) 5úvafj,LS tov 5Tjfj.iovpyov,
¡íwpás yàp r¡v nal ivovs, Kal ¿vóftifcv
aùrbs briiuovpyeîv тАг кЬвр\ор, àyvoûv Sri
тАгта i¡ <so<pla, r¡ рлр-lip r¡ àrySoàs, èvtp-
7« аЬтф Trpis rip ktLo-iv tov кЬар-ov oùk
clSón. Philo». VI. 34, and the Didasc.
Or. Oùk êyivtoffKa/ tV 5t* avrov évepyov'
aav, olbp.tvos ISta Swdp.H Sr¡/uovpyeÍv,
(pikepybs tin <pfoei. § 49.
8 Tavr-qv 5è rty рщтёра. Achamoth
hy these names must be understood to
hare an intermediate position between
the divine prototypal idea and creation :
she was the reflex of the one, and
therefore áfipfvóSiiXvs, she was the
pattern to be realized in the latter,
and therefore was named yrj ка.1 'lepov-
4 The translator had in his copy
7roii7<rews, but cf. ùijffOai just before.
 46 PASSIO GENERATRIX.

«li'lsl Mtjrépa ка.1 'OySoáSa KaXovai, ка.1 *2,o(plav, кал Tíjv, ка\
MASS.i.Y.3. 'IgpovpaXfifa Ka\ ayiov Tlvevfia, кал Jívpiov àpcrevtK&ç. "E%eiv
êè tov Trjç fieaÓTrjTOi tottov avTrjv, Kai eîvai virepávw fièv той
Aqfiwvpyov, ьттокатш Sé t¡ ej~a> tov TLXt¡pá>fiaTOí MeXi°'
1 avvTeXelaç.
I O. 'Eíret ovv Tr¡v v\iKt¡v ovcrlav ек Tpiwv 7raQwv
o~VGT>)vai Xéyovai, (poßov те, Kai "Xvirtjç, /cat атгор1ачш ек fièv
tov (poßov кал Ttjí етгкттрофг}? та лр-к^гка Tr¡v avuTacriv
eíXi¡(pévar ек fièv T>jç етгкттрофчч tov At¡fiiovpybv ßovXovTai
Trjv yévecriv еоуукеуш, ек èè tov (poßov Tr¡v Xonrr¡v iracrav
■\^fV)(iKt¡v viróffTacriv, ¿>i л^к^ау áXóywv Xww, ка\ Qrip'iwv, кал
(¿TTtov. Aià TOVTO aTOvoùTepov avrov virap-^ovra тгроя то м. 26.
yivwcTKeiv Tivà TrvevfiaTiKa, 3avTov vevofiiKevai fióvov eîvai

dominum autem universœ operationis. Hanc autem Matrem et

Ogdoadem vocant, et Sophiam, et Terram, et Hierusalem, et
Spiritum sanctum, et Dominum masculiniter. Habere autem
medietatis locum earn, et esse quidem super Demiurgum, subtus
autem sive extra Pleroma usque ad finem.
10. Quoniam quidem materialem substantiam ex tribus
passionibus constare dicunt, timoré, et tristitia, et aporia, de
timoré quidem et de conversione animalia subsistentiam accepisse :
de conversione quidem Demiurgum volunt genesin habuisse : de
timoré autem reliquam omnem animalem 4 substantiam mutorum
animalium, et hominum. Et propter hoc 5superiorem eum
existentem praescire quae sunt spiritalia, et se putasse solum

1 But in the end Achamoth regains
the Pleroma, § 12.
2 \inrns rendered here by tristitia, is
afterwards expressed by tœdium, II. Iii.
HiPPOLTTUS enumerates a fourfold
passion, eupöiv aúrty èv iràBçffL rots irptb-
roís Térpaai, каХ tfrbßtp ка1 \útttq ка1
àroplç ка1 Se^aei. The latter is to be
identified with the imo-трофт! of IRE
NAUS.
3 To the passage from Hipp, quotecf
in note 2, p. 45, the following may be
added from a preceding section, oiSèv
oliev, \éyovau>, à Snpuovpybs 8\as, dXX'
tarai ärov! nal fiwpös кат' avroùs, ко! tí
irpáaaH t¡ épyáferaL oùk oTS«*. 'Áyvooüvrí
Sé айтф 8ti Sé тгош, r¡ <гоф1а èvJipyncre
irivra ка1 ¿vlffxvcre, Kai iKeíj/nt ¿vepyoú-
(TTjs, airros фето &ф' èavrov ttolçîv tt)V
ktîitlv tov KÓcrfwv' Ößef ур^ато XéyeW
'Eyù 6 6ebs, /coi tt\V i/iov ÜWot OÙK
to-Tur, с. 33.
4 Grabe would fill out the transla
tion after the Greek, Substantiam ut
animas brutorum animalium, et ferarum,
et hominum; but it is not unlikely that
the word \pv%às should have been inter
polated in the Greek.
6 Superiorem i. e. ándrcpov. Shortly
afterwards it is said, that the Cosmo-
 COSMOCRATOR. 47

Oeov, Kai Sià twv T\.po(pr¡Twv eîprjicévar еуы Geo?, vXyv è/iov
ovSeiç. l 'E* ôè Trjç Xvttijç та irvevfiaTiKa Ttjç Trovijplaç SiSáa- MASS1-V 4
Kovai yeyovévar SOev tov 3 AidßoXov Tt¡v yéveo-iv ia'^rjKevai,
ov Kai 3 KocrfioKpaTopa ка\оС(Т1, ка\ та èaifiôvia, ка\ touç àyyé-
Xovs, Kai тгао-av Tr¡v irvev[iaTiKr¡v t>]í Trovr/píaí ínróo-Tacriv.

Deum, et per prophetas dixisse, Ego Deus, et praeter me nemo. ^',91у'5'6;

De tristitia autem spiritalia malitiae docent facta: unde et
diabolum genesin habuisse, quem et Cosmocratorem vocant,
et daemonia, et omnem spiritalem malitiae substantiam. Sed
crator had cognizance of things above
him because he was the spirit of evil ;
whereas the Demiurge that formed him
was animal, and therefore was wholly
ignorant of the spiritual. The reading
àvwrepoi> scarcely consists with this
assertion, or with Tertullian's words,
Invalidas spiritalia accederé, ut se solum
ratus concionaretur : Ego Deus et absque
me non est. Jdnids conjectures infir-
miorcm to be the true reading. May
not àvotlrrepov have been written by
Irenaus ;
1 'Ek rijs vXiKÎjs ovalas obv каХ Sia-
ßoXiKijs èiroLTiffev о dvfiiovpyos raîs ifrv
Xaís та aiifiCLTa. Philos. TI. 34. ovtós
¿orí кат' aùroùs i (aw йгврыто! ó ^v%í-
kóí év тф ашр-атс KarotKLüv тф СХмф, о
{<тта> b\iKot, фвартб*, т4\еш! (к Trjs 5ia-
ßo\tKr)s ovalas Teir\aa/ihos, ibid.
* The Cabbala refers the origin of
evil spirits to fire and air, the constitu
ent elements of Demiurge, ojyin Ip'V
rmmom^pi csn om Dmpi ahpan1?mw îDiD»wo
pi
rhu ЛПЮ' *ЖК> В'ЭЭ"ПОП DHETII
r¿>ra té) е>лю «з»к pn фа on
»зпп f|U пп пзт tnvm wrb
п"зт гг?кл mwn p »a mhmath
Chajim. Meamar. 3. " Their substance is
of two subtle elements, fire and spirit,
and so they fly by reason of their ex
ceedingly subtle and light nature....
And devils are composed of these two
elemonts, but they have a subtle body
that cannot be conceived or apprehended
by mortal sense . . . but behold they are a
spiritual body, for so are these elements
spiritual." The Didascal. Or. agrees
with the statement of Ieen^ds, Koi
7T0i£Î ¿1С T&V vklKWV, TO ¡íh ÍK \iirnS OÎHTl-
QSes, Krlfav irvevfiaTucà tt}s Trovijplas
irpos â i] ird\n ilfùr, § 48.
3 Коарижрйтора. A term applied
by S. Paul to the " rulers of the dark
ness of this world," Ephes. vi. 12, i.e.
to the heathen and Jewish persecutors
of Christ's Church ; but transferred by
Valentinus to his fanciful system. It
was a term well known in Rabbinical
commentaries, meaning "an universal
Monarch," ntnplDTlp IW "^0 Ьэ.
In the Cabbalistic Treatise ПЗП K"1p»V
§ 1 8, it is applied to the Angel of Death ;
In that hour the lord called Ote Angel
of Death, and said unto him, A Ithough
I have constituted thee a Monarch (Cos-
mocrator) among other creatures, &c.
by "îiûipiotip "imx >nw »B"J?K
Л1И2П. It should be observed that
S. John in speaking of Satan as à âp-
Xoiv tov xbapov TovTov, John xii. 31,
translates literally a denomination of
Satan that had become'familiar among
the Jews since the Babylonian Captivity,
viz. D^iy b$ IK'. KoafioKpdrwp is the
equivalent for this Hebrew term, and
being expressed in Hebrew characters,
re-entered the Rabbinical demonology,
from whence no doubt the Gnostic ex
tracted it.
 48 ELEMENTORUM

g'r'Í'í'io' *A^a T0V f1^ Atifitovpyov vlov T>jç MîjTjoôy avrüiív Xéyovcri,
MASS. I.V.4. tov
» oe*' ко<трократора
' '
KTiar/uta tov~ ¿\r¡fj¡.iovpyov
Л " Kai» tov
« fiev
« «о. «
27-
кост/хократора yivwvKetv та. virèp avrov, oti 1 irvevpa ^jrvev-
/хат1ка] èo-Tt Tt¡<¡ irovtiplas' tov Sè Aqpiovpyov àyvoeîv, ате
y^v^iKa viráp-^ovTa. OiKeîv Sè Tr¡v ЪИцтёра avrwv els tov
înrepovpàviov tottov, tovtÍcttiv iv ту це&отцтг tov Atjfiiovp-
ybv Sè elg tov "virepovpávwv [Í7rovpáviov,~^ Tovrécrriv èv ту
eßSofidSr tov Sè тгаутократора [косгцократора] èv тю ка0'
ç/xS? ko/t/iw. 'E/c Sè Trjs èKTrX^eœç ка\ Ttjç à/uLtj^avlaç ^l. àiro-
ptaçj, wç èK tov ácrr¡fiOT¿pov та erwpaTiKa, Kadwí vpoelira/xev,
tov Koa-jULOv o-TOi-^eÍa yeyovévar tjjv [l. yrjv] fièv ката t>¡s è/c-
TrXq^ews агтаагм, vSwp Sè ката t>jv tov tpoßov twv SaKpvwv
Го*, tcöv SaKpvwv] kIvijctiv, sàépa те ката t>¡v Xvirr/s tríj^iw то

Demiurgum quidem psychicum filium matris suae dicunt, Cosmo-

cratorem vero creaturam Demiurgi : et Cosmocratorem quidem
intelligere ea quae sunt supra eum, quoniam sit spiritalis malitia;
Demiurgum vero ignorare, cum sit animalis. Habitare [autem]
matrem quidem ipsorum in eo qui sit cœlestis [7. supercœlestis]
locus, hoc est in medietate ; Demiurgum vero in eo qui sit in
cœlo locus, hoc est hebdomade : Cosmocratorem vero in eo qui
sit secundum nos mundo. De expavescentia vero et äporia,
quasi de vesaniori, corporalia, quemadmodum praediximus, mundi
elementa facta esse : terram vero secundum expavescentiae
statum, aquam vero secundum timoris motum, ae'rem vero secun
dum materias [4mœstitiœ] fixionem: ignem vero omnibus iis inesse

1 Lege omnino, irvev/iariKá, compare distinction is expressed by the trans

Eph.vi. 12. Tertullian says, Mundite-
nentcm appellant, et superiorum magis
gnarum defenduni, ut spiritalem natura,
quam Demiurgum ut animalem.
3 virepovpávLov, éirovpáviov is pro
posed as a preferable reading, and for
the following reasons. The habitat of
Achamoth was without the Pleroma,
but above the seven heavens, to which
the term úirepovpávios applies ; but the
Demiurge was of an inferior position.
He was above (wv iirái/ш, 9) the seven
heavens, though not exterior to them,
an idea expressed by ivovpAmos. This
lator ; the superior grade he renders by
cœlestis, or more probably, by supercœ
lestis ; the inferior by qui sit in cœlo
locus; the one is heavenly or super-
celestial, the other in heaven. Subest,
says Tektullian of the Demiurge, in
hebdomade sua ; and Metatur medietatem
A chamoth, filium calcans.
8 Compare the Did. Or. § 48, 'Ex Si
toís rpial GTOixeioLS то irvp èvaiwpÛTai. Kol
ivio-iraprai кal i/upwXeiei, ка1 biro roi-
тш è^dirTCTai, Kai toútols ЫалгоОгцаки.
4 Cf. Tebt. Si non et istum Sophim
mœstitia colasset. § 23.
 ORIGO. 49

м. 27. ¿*é TTvp airaariv avroîç eKTre<pvKevai OávaTOv ка\ фворар, ¿y lib. г. i. m.
ка1 Ttjv ayvoiav тоГу тркп. TráBeonv еукекр0фва1 StSáerKovtri. mas&'i. у- «•
At¡/j.ioupyq<TavTa Si] tov косг/áov, 1 TreTroir¡K¿vai ка\ tov avOpw-
ttov tov xpiKov ovK ¿tto Tavrqs Sè TÍJy fypâç yrjç, ¿XX' ¿7r¿
TÍjy àopaTOv ovalas, атго tov Ke^vfiévov ка\ pevcrTOv Ttji vXrjç
Xaßovra1 ка1 e/y tovtov е/мфиа^сга1 tov -^v^ikov SiopllÇpvTai.
Kai tovtov eîvai tov кат etKova ка\ ó/ioíworiv yeyovÓTW кат
eiKova fièv tov vXikov vTrápy^eiv, TrapairXqcriov fièv, ¿XX' ov%
2 ô/xoovtriov тш Qew' кав' o/xolwcriv Sè tov \¡fV)£iKov, o9ev Kai
TTvevfia ^coíjy Tr¡v ovcrlav avrov elprjcrQai, ек TrvevfiaTiKrjç
G.» uTroppolaç ovcrav. "Ycrrepov Sè Treptredeío-dai Xéyovcriv avTW tov

mortem et corruptelam, quemadmodum et ignorantiam omnibus

tribus passionibus inabsconsam docent. I Cum fabricasset igitur
mundum, fecit et hominem choicum, non autem ab hac arida
terra, sed ab invisibili substantia, et ab effusili et fluida materia
accipientem: et in hune insufflasse psychicum definiunt. Et
hune esse secundum imaginem et similitudinem factum: secun
dum imaginem quidem hylicum esse, proximum quidem, sed non
ejusdem substantia; esse Deo : secundum similitudinem vero
psychicum, unde et spiritum vitse substantiam ejus dictam, cum
sit ex spiritali defluitione. Post deinde circumdatam dicunt ei
1 TíTT0L7jK¿vai ка1 tov tivdpwnov, com de fluxili et fusili ejus . . . Figvlat ita
pare the similar statement of the Did. Or. hominem Demiurgus, et de afflatu suo
§ 5° : Aaßihv хош* âwà tt¡s yr¡s, où ttjs animal; sic erit et choicus et animalis,
ÇVpâs, à\\à Trjs iroXvfiepovs, kclI ttoíkLXtjs ad imaginem et similitudinem factus . . .
vXtjs aèpos, Y^vxty уеш8п Kai vXikíjv Imago quidem, choicus deputetur, materi
{тект-hvaTO äXoyov, каХ rijs twv Onpliav als scilicet; etsi non ex materia Demi-
bpaoiaiov ovtos кат* eUàva âvdpu- urgus. Similitudo autem, animalis; hoc
тоу. 'О 5è кав' bpLoibiaiv rty avrov enim et Demiurgus . . . Interim carnalem
roxi bnp.iovpyov, itcetvós ¿<ttiv, bv els superficiem postea aiunt choice super-
tovtov ève<pvanaév те, ка1 èvéo-Teipev, textam, et hanc esse pelliceam lunicam,
ófiooúffLÓv ti адтф Si' áyyéXwv ¿vdels. obnoxiam sensui. Adv. Vol. 24.
Kadó piv àbparbs iffTtv ка1 auibfiaros, a The reader will observe this early
TTji* ovalav avrov Trvoijv fays Trpoffeî-jrev' use of the word ifwoóaws, the great
pop<ptadtv be xpvxb iûtra iyévero. Ter- test of orthodoxy in the Arian age. Cf.
tollian follows Irenaus with his p. 43 n. 5. The primitive meaning of the
usual closeness : Molitus enim mun word is well expressed by our English
dum Demiurgus ad hominem manus version in the Nicene Creed, Of one
confert, et substantiam ei capit non ex substance with. The term was known to
isla, inquiuní, arida, quam nos umkam philosophy: so Aristotle says, buooiaia
novimus terram . . . sed ex invisibili cor- be iravra аатра : and Porphyry, ttye
port materia illius, scilicet philosophim, bpoovaioi al Twv Çàbiv ^pvxoX ijperèpais.
VOL. I. 4
 50 HOMO

LîB.i.i.10. 1 §epfiártvov ^iTwva' tovto Sé то airr6ijTov crapicíov eivai

mass. i.V. ¿. Xéyovcri. 3Tó Sé Kvr¡/j.a Ttjs нутро? avTrjs [avrtov] TÍjs
'A^a/xcoÖ, о ката Trjv Qewplav тш тгер\ tov ^EiWTrjpa ày-
yéXwv áireKvr¡crev, ó/noovcriov ínrápyov ту fit¡Tpl, irvevfxaTiKov,
ка\ avTov r¡yvot}Kevai tov Atjßiovpyov Xéyovar icai XeXt¡6¿TWS
3 кататеве1<тва1 eis üvtov, fir¡ etSoTOS avTov, Iva Si avTov els

dermatinam tunicam : hanc autem sensibilem carnem esse volunt./

Partum vero matris ipsorum, quae est Achamoth, quem secundum
inspectionem eorum Angelorum qui sunt erga Salvatorem
generavit, existentem ejusdem substantias matri suas spiritalem,
et ipsum enim ignorasse Demiurgum dicunt : et latenter deposi-
tum esse in eum, nesciente eo, uti per eum in earn quae ab eo
1 Toîs rpialv áo-uipárois ¿Vi тф 'ASàu. that this spiritual seed was infused into
rêraprov iirevdverai rbv xo'ikop, robs 5ep- the soul of Adam while sleeping. 0¡ Sè
liarbovs xlTûvis. Didasc. Or. 55. airo OvaXevrlvov, TrXaadévTOS tpaal tov
3 The author now describes the in ^v%ikov aúuaroSf rrj ёкХекту ^pvxv oßo-g
fusion of that spiritual seed into Man év vwvíp èvTeOyvaL viro tov Xóyov о'же'рр.а
by Achamoth, which resulted from her àppevLKbv, Sirép évTLV airoßpola tov àyye-
conception of the vision of angels, and Xikov. § 2. But it was always referred,
from her fruition of the light of the Ple- as above, to angelic origin. T¿ (nrépfía
roma. The Church was thus evolved ; airoßpola t¡v tov âppevos nal àyyeXLKOv.
the counterpart of the ' Т*кк\т]<т1а of the Ibid. Al' àyyéXtov оби тшу aßp&iov то\
Pleroma. May we not trace in these о~тгёрр.ата ужт/ретеТтас, rà els yévecu/
myths a parody of the Christian doctrine 7rpo/SXï)0iVra iiirà tt¡s 2o0ícts, кавЬ éyx<¿-
that the Church of Christ was predes peí ylve<r$ai. §53. Tertollian's ac
tined to glory, in the eternal counsels count may assist the reader in the
of the Father, before the foundation of interpretation of Irenaus : Inerat autem
the world was laid ? Divine grace was in Achamothj ex substantia Sophiœ matris
called by Valentinos the seed of peculium quoddam seminis spiritalis. . . .
Sophia. The diroßpola proceeding from ut cum Demiurgus animam mux de suo
her was airépixa. ißpevmov, and t¡ êxXoyi), afflatu in Adam communicaret, pariter et
and by virtue of it the Church was to semen illud spiritale quasi per canalem
be re-united to its angelic origin in the animam (f. 1. anima;) derivaretur in
final consummation of all things. So choicum, atque ita fœturatum in corpore
the Didasc. Or. says, à<p' ris (tíjs 2o0ías materiali, velut in utero, et aduUum illic,
sc.) ret p,èv aßpevma т) ёк\оу^, rà bè idoneum inveniretur suscipiendo quando-
6T]\uKà 7j KXrjiris, Kal та p.ev aßpevlKa que Scrmoni perfecto. Itaque cum De
àyyeXiKa KaXova, та в-qXvKa bè èavroùs miurgus traducem animœ suœ committit
tô btatpépov med^ia . . . . rà oîv aßpevina in Adam, latuit homo spiritalis flatu
fierà tov Aóyov avveo-TáXij, rà вг/XvKà bè insertus, et pariter corpori inductus;
атгаиЪрозвёрта èvovrai Toh àyyéXois Kal quia non magis semen noverat matris
eis irXi¡poip.a ХШР£'- Aià tovto f¡ ywr¡ Demiurgus, quam ipsam. Hoc semen
els ívbpa p-erarWeaOai Xéyerai Kai i) èv- cccUsiam dicunt, ecclcsiœ superna; specu
тадва ёкк\г}<г1а els àyyèXovs. §21. Com lum, et hominis censum. с. 25.
pare also §§ 39, 40. Elsewhere it is said 3 The spiritual principle of which
 SPIRITALIS. 61
Tt¡v гиг' avTov y¡rv)(t]v airapev, кал eiç то vXikov tovto o-w/xa, lib.i.í. to.
i л* 9 / \ »>* л* / 4 f OR. I. i. 10.
KvocpoprjVev ev Tomoti Kat avtyOev, eTOipov yev>]Tai etç viro- mass. i. v. 6.
Soyyv tov 'теХе/ои £Xo'"yoi/]. ''EXaQev ovv, ¿y сра<т\, tov
Arjfiiovpyov à (TvyKaTaairapeh тш èfKpvarifiaTi avTov îiiro
tîjç 2оф/ау irvev/naTiKoç àvQpwirwv [avQpwiroç] àppijTW [adj.
Svvafiei /caí irpovola. 'ûy yàp Tr¡v /лутера r¡yvot¡K¿vai, ovtw
Kai то o-irépfia avrrjí' о S>) ка\ avrb еккХуыар eîvai Xé-
yovcriv, avTiTvirov т?у avw 'Е/с/сХ»/оч'ау *:aî тоте ^TOf^e] eîvai
м. sa tov èv avTOtç [avQpwirov~J à^iovrriv, интте ê%eiv avTOvs Tt)v fj.èv
yirxyv àiro tov Arj/niovpyov, то Sè arw/na àiro tov %ooç, ko)
to arapKiKov àiro т^у vXtjs, tov Sè irvevßaTiKov avQpwirov àiro
Ttjs /¿VTpos т/js ^A^afiwQ.
0.29. II. 2Tpiwv ovv ovTwv, то fiev vXikov, о ка\ àpicTTepov 1Lxlii-
каХоОсп, ката àvâyKijv àiroXXvo-Qai Xéyovariv, ате fxrjSeßlav
èiriSé^aaQai irvorjv à(pQap<rla$ Svvâfievov то Se "fyvyiKOV, о
Kai Sej^iov irpocrayopevovaiv, ате fiécrov ov tov те irvev/xaTiKov
esset animam seminatum, et in materiale hoc corpus, gestatum
quoque velut in utero in iis et amplificatum, paratum fiat ad
susceptionem perfectas rationis. Latuit igitur, quemadmodum
dicunt, Demiurgum conserainatus insufflationi ejus a Sophia
spiritalis homo, inenarrabili virtute et Providentia. Quemadmo
dum enim Matrem suam ignoravit, sic et semen ejus. Quod
etiam ipsum Ecclesiam esse dicunt, exemplum superioris Eccle-
siae : et hune esse in semetipsis hominem volunt, uti habeant
animam quidem a Demiurgo, corpus autem a limo, et carneum
a materia, spiritalem vero hominem a matre Achamoth.
1]. Cum sint igitur tria, alterum materiale (quod etiam é),'!
sinistrum vocant) ex necessitate perire dicunt, quippe cum nullam
spirationem incorruptelœ recipere possit : Animale vero (quod
etiam dextrum appellant) cum sit medium spiritalis et materialis,
the Demiurge, as being animal, could Trimtas Hominis apud Valentinum.
have no cognizance, was secretly infused Presser. Meer. 7. The translation is my
into him, and by this means passed into authority for reading ётпЫ^аегвш in lieu
the living, though otherwise animal of ¿7ri8e/£a<r0cu. The reader may com-
souls that he made. , pare the account in the Didasc. Or. § 56:
1 AÄ7ou may be added to rcXdov, тЬ fiiv oiïv irvevixaTiKbv ¡pfoei o-aififievov,
because the translator wrote perfecta: тЬ Si if/vx^i" avre^ovaiov or ¿TiTriSeiónrra
raiionis, while Tertullian has, Sermoni £xet *pi* те Tiara коХ atpBapalav ка1
perfecto. irpàs airurriav koí tpdophv Karà tt)v okelav
3 Hence Tertullian speaks of the aiptaiv тЬ Si iXinán ¡púati áTÓXXvrai.
4—2
 52 MATERIALE. ANIMALE.

lib. i. i. п. ка\ vXiKOv, 1екес<те ywpeîv, oirov av ка\ rhv тгросгккктм iroir¡<ry-
GR I L 11
;\ MASs.i.vi.i. TOtt. T¿ §g TrvevßariKov iKireTrt/unjjQift, oxcoy ivOáSe ти л^у^/сю
avXvyev рорфоову, ovfiTratSevdev avTw èv ту аиасгтрофу. Kat
TOVT eîvai Xéyovai то a\ay, Kat то фа>$ tov Ko&fiov êoei
yàp 3twv y^-v)(iKwv [tw \|/-in£i/cftTj Kai at<r6riTWV vaiSevfiaTaJV.
Ai' <Sv ка) Koafiov KaTecTKevácrOai Xéyovcri, ка\ tov *EiWTrjpa Sè
етг1 TOVTO irapayeyovévai то y^v)(iKov, e7ret Kai avTe^ovariáv
èo-Tiv, oxeo? avTO crwa-y. *Qv yàp f¡/¡x.eX\e crwXeiv, rày атгаруач
avTwv е!\>]фбуа1 фаакоуспу, àirb fièv TÎjç 'A^ayUœô то irvev-
fiaTiKOV, àiro êe tov Arjftiovpyov evSeSvcrOai tov y^v^iKOV
XpttTTOV, àiro Sè Ttjç oiKOVOfilaç Зтгер1те6е1<тва1 awpa -^rv^iKtiv
cf. p. 60. п. 3. eyov ovaiav, KaTeaKevacrfiivov Sè áppr¡Tu> те-^уу, irpos то Kai
4àopaTOV, Kai а^уХафутоу, \leg. opaTOv ка.1 л^Хаф^тоу] м'
ка\ iraQr¡TOv yeyevrjaQai' s ка\ vXikov Sè ové9 ¿tiovv eíX^évai

illuc redigi, quocunque declinaverit : Spiritale vero emissum

esse, uti hic animali conjunctum formetur, coëruditum ei in
Matt.v. un. conversatione. Et hoc esse dicunt, sal, et lumen mundi. Opus
, ¿t}- J erat enim animali sensibilibus disciplinis. Ob quam causam et
mundum fabricatum dicunt, et Salvatorem autem ad hoc venisse
animale, quia suae potestatis est, ut id salvet. Quae enim salva-
turus erat, eorum primitias eum suscepisse dicunt: ab Achamoth
quidem spiritale, a Demiurgo autem indutum psychicum (id est
animalem) Christum, a dispositione autem circumdatum corpus,
animalem habens substantiam, paratum vero inenarrabili arte,
ut et visibile, et palpabile, et passibile fieret. Et hylicum autem
1 ¿Keíffc xwPew> i- e' Inter materiellem may trace back to the Gnostic period
et spiritalem nutanti, et illuc debito qua the Apollinarian notion that the body
phirimum anrmerit. Тент. ï6. The of Christ was of a heavenly constitution,
\¡/\rx}Kol become more and more con- and not truly of this earth earthy,
firmed either in all faith and goodness, 4 'ОратЬу /coi ^/п^фптоу is the un-
or in infidelity and corruption, they doubted reading; compare with the
alone having freedom of will. translation Tertullian's words, Quo
2 Indiguisse enim animalem etiam congressui, et conepectui, et contactui, et
sensibilium disciplinarum. Tert. 26. defunctui, ingratis subjaceret. The pas-
But the spiritual seed needed the ani- sage as altered has been almost tran-
mal discipline of life, see p. 58, and for scribed by Theodoret, n. 5. The pro-
this reason Grabe's conjecture expressed posed reading is fully confirmed, § 20.
within brackets is unnecessary ; although s The doctrine of Valentinub, "
confirmed by the translator and Ter- therefore, as regards the human nature
tullían. of Christ was essentially Docetic. His
3 àiro Sè tíjs olKovoixias. Hence we body was animal but not material, and
 SPIRITALE. 53

Xéyovartv avrov nh yàp eîvai rr¡v vXtjv оектисду crwrtjpíaí. Liai. i п.

Tijv Sè crvvréXeiav ecreadat, orav fxop(pwQr¡ ка\ reXeiwdtj 1 yvw- mass.i.tí.i.
creí irâv то irvevfiariKov, rovrécrnv oí TrvevftariKoi avOpwiroi,
oí rtjv reXeíav yvwcriv e^ovreí irepl Qeov Kai ríjí 'A.yaixú>Q'
/j.efÁVt¡fjiévoví Sè fivcrrr¡pia eîvai rovrovç vTroríQevrai. 'EiraiSeú-
ôtjcrav yàp rà л|/-и^/са oí \¡rv^tK0i avOpwiroi, oí Si epywv кai
irícrrewí -v^íX^í ßeßaiov/xevoi, Kai pr¡ rtjv reXeíav yvwcriv

nihil omnino suscepit : non enim esse hylicum сарасет salutis.

Coneummationem vero futuram, cum formatum et perfectum
fuerit scientia omne spiritale, hoc est, homines qui perfectam
agnitionem habent de Deo, et hi qui ab A chamoth initiati sunt
mysteria : esse autem hos semetipsos dicunt. ^'Erudiuntur autem é, i
*psychica (id est animalia) psychici (id est animales) homines,
qui per operationem et fidem nudam firmantur, et non perfectam

only visible and tangible as having been
formed кат oIkovo¡íIov and катеакемаа-
lítvov áfipi/iTifi техутц. 'A7TÔ Sè rijs oIkovo-
plas тгерМавш aäfia if/vxiKty íxov oialav,
ар*рЧггу Sè ffofpla weTroivfievov, irpbs tó
àirrbv nal bparbv yevtoSai ка1 тав-пто!/.
Theod. Heer. Fab. i. 7. This is also
sketched out in its usual chiaro-oscuro
style in the Didasc. Or., still with suffi
cient distinctness to justify the assertion
that Valentinos in this respect taught
Docetic error, e. g. dXXa nal oíros é
ypvx^Kbs Xpiarbs, ôv èvebùaaro, áóparos
rpi, fSei Sé rbv eis KÓ&fiov àtpiKvoviievov, é<p*
tpre ô<p0Tjvai, кратпвтр>ал, •jro\iTeúo'aa$ai
koL aladnrov aúp.aTos 0лте\еава1. Swjua
toLvvv аитф шрауш ¿k tt¡s á(pavovs ^vxt-
kíjs ovalas Svváp.eL Sé Betas ¿k катаакеиф
fis aladrrrbv кЬацог Афту/Жоп. § 59.
Again, Ъа ÍSmriv els Sv i%tKÍvTr\aaV
i^eKevrnaav Si тЬ фашб/игог, S t¡v аар£
той ^uxikoû. § 62. The observation of
Tertullian therefore is perfectly just ;
ut carnis nostne hahilum alienando a
Christo a spe etiam talutis expellant.
c. 26.
1 yvwais was the generic attribute
wherein Nus was evolved from Bythus,
and the other emanations in succession
after Nus. SoTheodotus saysof Bythus,
"AyvuaTos obv b Латт\р ûv i¡Bé\t¡aev
ууыавтрах rois alw<ri .... èavrbv èyvajKÙs
mevpia yvúaews oßo-ns iv yviíaei Tpo4ßa\e
rbv fiovoyevij. Did. Or. § 7. It was also
the spiritual seed derived from the Ple-
roma that made perfect the initiated. So
Cl. Al. STROM. П, o¡ Sè атго OùaXevrlvov,
ri¡v цЬ irloriv rois àirXoiS airovelfiavTes
tj/juv, aùroTs Sè rty yvwaiv, rois <¡>úo~ei
o~ufrp.évots ката rty той SiacpèpovTos
ifKeove^lav cirépfiaTos, évvjrápxeiv ßov-
Xon-ai, ракрф Sè Kex<^píap.éi>r¡v ulereas,
17 тЬ TvevfiaTiKbv tov i¡/vxlkov \éyovTes.
3 Is the meaning of the author ex
pressed here by the Greek text or by
the Latin version ? Gbabe says the
latter ; the foreign editors, BiLLius, Ju
nius, Massuet, and Stieren prefer the
Greek ; and, I think, justly ; for as the
Benedictine editor says, hti enim sese
jactabant perfectos et semina electionis, ut
pauUo inferius Irenœus, ut qui a maire
Achamoth spiritale semen participassent,
nal ISibKTvrov ávoiBev áiró ttJs aßpftrov
Kai ávovofiáaTov avÇvylas аиукате\п\у-
0vtav txfw rini x¿Plv> iua scilicet a maire
sua accepta, mysteriis initiati fuerant.
Hinc subditur, Sib /toi ík wdvros rpàirov
Seiv avroùs àel tô ttjs avÇvylas ре\етау
/j.vo~T^pioy. p. 57.
 54 CATHOLICOS ANIMALES

lib. i. i. и. ê^ovTes' etvai Sé tovtovs ¿tto Trjs 'Ек*:Х>?о-/ау гцла^ Xéyovtrr

MASs.i.vi.2. §t¿ ка\ fj/xiv (lev àvayKatov eîvai Trjv áyaOr¡v irpa}~iv 1àtro-G-
(palvovTar «XXco? yàp àSuvaTov o-wOrjvai. Airroùy êè nrj Sià
irpáj~eu>s, àXXà Stà то 2ф6<те1 TrvevpaTiKOvs eîvat, iravTy те
Kai irávTws <7wQr¡<Te(yQai SoypaTÍ(ov<Ttv. 'Qs yàp то xoïkov
àSvvaTov awTtipiaç fieTacr^eîv (où yàp elvai Xéyovmv avroi
SeKTiKOv aùrijy) ovtwç ttoXiv то irvev/xaTiKOv OéXovcriv oî
avTol [à déXova-tv avToïJ eîvat àSvvaTov (pQopàv KaraSé^-
acrdat, 3Kav ¿Trotáis avyKaTayévwvTai irpà^eariv. aOv yàp

agnitionem habent. Esse autem hos nos, qui sumus ab Eccle-

sia, dicunt. Quapropter et nobis quidem necessariam esse bo-
nam conversationem respondent : aliter enim impossibile esse
salvari. Semetipsos autem non per operationem, sed eo quod
sint naturaliter spiritales, omnímodo salvari dicunt. Quemad-
modum enim choicum impossibile est salutem percipere, (non
enim esse illum eapacem salutis dicunt,) sic iterum quod spiritale
(quod semetipsos esse volunt) impossibile esse corruptelam

1 &Tro(j>a.ivovTai. The translator read follow, when he says the Valentinian

àwoKplitovrai, a variation of no great Gnostic professed de! то rrjs <rvfvyías
importance, only the conjecture may be fi€\erav tivoTrfpiov. Origen, as Grabe
hazarded whether ùiroKpivovrat was not observes, charges Heracleon with hold
originally written by Irenaus. ing the same execrable notion, Comm.
2 tô fíév TrvevfjiaTucbv tpúaet otaÇbfie- in Job.., and Clement of Alexandria
vov. Didmc. Or. Basilides held the says the same of the Basilidians, <¿s
same opinion, in affirming inXoyyv rfrot êxôvTwv i£ovo~iav ка1 rod àpaprçîv
virepKbufiiOv tpôtjH oüaav. Strom. IV. 540. Stà ri]f теХесбтпта, 7} Trávrois ye (гшвпао-
(púaei tls rhv Oeôc ётг1<гтат(и ois Bat7iXe£- fiévwv <pú<rei, K&v vvv áp.áprwo'i dià tt]v
ôtjs otcrai. Strom. V. 545. tpùotv ко! êpApVTOV ÍK\oyty, éVei pL7¡5é TaVTÜ CLÙTOÎS
{nr6í7Ta<riy .... oùy\ 5è ipvxqs avrei-ovolov тграттеш cvyxwpovo-w ol irpoiráropes twp
\oyiKT)v &иукат0.веаи' \éyet rty irlariv. Soyp-drav. Clem. Al. Strom. III. 427.
Ibid. Hence Beausobre says, Hist, de Man.
5 These monstrous notions were first IV. iii. 17, Mais quand les mœurs des
entertained by Simon Magus, as we Basilidiens auroient été cent fois plus
learn from Hippolytüs : àXXà ко! цака- corrompues, c'est une haute injustice de
piÇovaw èavroùs èirl ту ^évr¡ p.t¡¡ei, ravTTjv s'en prendre aux chefs de leur secte.
eîvat \éyovres tt¡v reKüav áyáTrrjv, ка.1 Augdstine declares of Eunomius, Fertur
rà, dyios àyioiv. ... XX77. ... os aytaad-r]- usque adeo fuisse bonis morîbus inimicus,
<rerai [perhaps ¿7105 àylwv p.e\i¡creTai, ut asseveraret, quod nihil cuique ohesset
ois аушав^аетаС]. Où yàp рт) кратешба.!. quorumlibet perpetratio ac perseverantia
aùroùs ¿tí TivL vop.iÇopAvip какф, XeXiy- peccatorum, si hujus, quœ ab illo docebatur,
TpuvTcu yàp. Philos. VI. 19. The pro fidei particeps esset. De Hœr. 54. As most
posed insertion is partly supported by errors recur at different periods, so even
the words of Irenaus that shortly this was not too gross for John of Leyden
 SEirSOS SPIBITALES DICEBANT. 55
rpóirov xpycros èv ßopßopw Kararedeh ovk aTroßaXXei rrjv lib. i. i. n.
KaXXovqv avrov, àXXà rrjv ISlav <pv(riv Sia(pv\aTTei, tov mass.'i.'ví.2.
ßopßopov fjLr¡§év aStKrjcrai Svvafiévov tov ^pvcrov ovtw èè ка\
avTOvç Xéyovcri, kuv ¿v oTrotatç vXiKaîç -крадет KaTayévwvrat,
м. за fj.r]Sèv avrovç irapaßXäTTTeadai, fJLrjSè aTroßaXXeiv rqv irvevfia-
TiKrjv inrocracrtv.
12. Aio Sr¡ Kai та áireipr¡fj.éva irávra àSewç ol reXetó-
тато1 irpárrova-tv avrwv, тгер\ wv ai урафал Staßeßatovvrat,
Tovç Troiovvras avrà ßacrtXelav Qeov fiij KXr¡povofxr¡(reiv. Kaî
yàp 1 eïèwXôQvra Sia<p¿pw<¡ [à(¡laфópwç~^ èadîovcri, /uirjSè
[ftqSèvJ /AoXweadai vir avrwv t¡yovfievor ка\ èiri wâaav
kopTaGifiov twv èQvwv "'répy^iv etc Ttfiqv rwv etSwXwv yivofiévr¡v
0.31. vpwTOi crvviacriv, wç fxr¡Sé т/jç irapà Oew ка) àvOpwTroiç
/j.efjLi<rr¡fjíév>]s rrji twv Qripiofiiâywv ка\ fiovofia^laç àvêpoфóvov

percipere, licet in quibuscunque fuerint factis. Quemadraodum

enim aurum in cœno depositum non amittit decorem suum, sed
euam naturam custodit, cum cœnum nihil nocere auro posait :
sic et semetipsos dicunt, licet in quibuscunque materialibus
operibus sint, nihil semetipsos noceri, neque amittere spiritalem
substantially'
1 2. Quapropter et intimorate omnia qua? vetantur hi, qui 6,1
sunt ipsorum perfecti, operantur, de quibus Scripturœ confir
mant, quoniam qui faciunt ea, Begnum Dei non hœreditabunt. Gai. v. и.
Etenim idolothyta indifferenter manducant, nihil inquinari ab
iis putantes, et in omnem diem festum ethnicorum pro volúntate
in honore "idolorum \l. pro voluptate in honorem Deoruni]
factum primi conveniunt ; uti in nihilo quidem abstineant, quod
est apud Deum et apud homines odiosum muneris 4homicidiale

in the i6th century, or for the Мог- quoted by Feuardentius.

monite in the nineteenth.
1 The use of meats offered to idols
was forbidden in the first synod, Acts
XV. 20, xxi. 25 ; but the offence con-
tinued ; so it arose in the Church of
Corinth, r Cor. viii. 10, it reappeared
in the Church of Pergamos, Rev. ii. 14,
and of Thyatira, 20 ; and is mentioned
with reprobation by Tertullian, de
Idol., de Spectae., Origen, viii. c. Cels.,
Cyprian de Lapsis, &c, whose words are
3 T/pi¿w. The Latin translation,
pro volúntate, indicates the preposition
Sih, itself a very possible corruption of
каХ, which would give a very clear
sense.
3 Idolorum has been placed in the
text rather arbitrarily by Grabe; the
Arundelian and other MSS. exhibit
eorum ; Deorum, therefore, is the more
probable reading.
4 Grabe considere that for muneris
 56 VALENTINIANOKUM

ыв. i. i. 12. ôéas àiréyeadai iviovç avTicv. Ot Sè кас raîç Ttjs (rapKoç
MASS.i.vi.3. qoovaís KaraKopwç oovXevovTeç та ааркска toîç arapKiKoîç, кас
та irvevfiaTCKa tocs irvevfjcaTCKOcs àiroSISocrQac Xéyovtrc. Kat ot
fjcèv avTwv Хадра та? StSatrKO/xévas vir avrwv Ttjv ScSa%¡]v
Tavrqv yvvaÎKaç StacpQelpovirtv, cos ^TroWatJ itoXXÚkcs vir
èvlwv avTwv е£а1гатг]вес<гас, етгеста етгсатре^ааас ywacKes els
Tr¡v ¿KKXr¡crlav tov Qeov, ai/v ту Xocirí¡ irXávij кас tovto
è^wfJLoXoy^aavTO' ol Sé кас ката то (pavepov àirepv6ptd<ravTeç,
wv av èpacrdtocrc yvvacKiev, TavTas àir àvSpcbv àiroa-iràaavTes,
tSlaç ya/xeTas tjyijaavTO. "AXXoc Se au irâXcv crepvios кат
àp^àç, cas fJ-ет àSeXfpwv irpoairocov^evoc avvocKecv, irpoï'ôvTOç
tov "xpóvov r¡Xéy-)(9r](Tav, ¿yKv¡j.ovos Ttjs áSeX(pr¡s viro tov
àSeXcpov yevrtdel(rr¡s. Kat aXXa Sè iroXXà /xvarapd кас авеа
irpácra ovTes, r¡ix5>v fièv Sea tov (poßov tov Qeov cpvXacra-onévcov
кас [tempes ivvolas ка\ Xóyov á/xapTecv, KaTaTpé-^ovcrcv, ws
IScwtwv, кас fXT¡Sev èircaTa/uiévcov éavTOvs Sè virepv^rovcrc, м. si.

spectaculum. Quidam autem et carnis voluptatibus insatiabiliter

inservientes, carnalia carnalibus, spiritalia spiritalibus reddi
dicunt. Et quidam quidem ex ipsis clam eas mulieres, quae
discunt ab eis doctrinam hanc, corrumpunt : quemad modum
multa; saepe ab iis suasaa, post conversas mulieres ad Ecclesiam
Dei, cum reliquo errore et hoc confessae sunt. Alii vero et
manifeste, ne quidem erubescentes, quascunque adamaverint
mulieres, has a viris suis abstrahentes, suas nuptas fecerunt.
Alii vero valde modeste initio, quasi cum sororibus fingentes
habitare, procedente tempore manifestati sunt, gravida sorore a
ц fratre facta, j Et alia multa odiosa et irreligiosa facientes, nos
quidem, qui per timorem Dei timemus etiam usque in mentibus
nostris et sermonibus peccare, arguunt quasi idiotas, et nihil
scientes ; semetipsos extollunt, perfectos vocantes, et semina
electionis. Nos enim in usu gratiam accipere dicunt, quapropter

should be read bestiäriorum et gladiato- in largesse to the people. Massuet

rum, bringing the translation into closer
harmony with the Greek text ; but
munus was a term of the arena, very
nearly equivalent to the Spanish Fun-
cion (de toros, &c.) and meant the exhi-
bition of any public spectacle granted
makes the appropriate citation from
Suetonius in Cœs. : Bestias (¿noque ad
munus populi comparatas trucidaverunt
. . . Edidit spectacula varii generis, munus
gladiatorium, ludos etiam regionaiim
urbe tota.
 PEBDITI MORES. 57

TeXeíovf aTTOKaXovvref, ка) атгерцата èicXoyrji. 'H/uây ¡xev yàp lib. i. í. и.

èv ^orçtxet Trjv yápiv Xafißäveiv Xéyovcrr êio ка) á<paipeQr¡<rea'Qai mass.i.vl¿
avTtjç ^avTrjvJ' avTovç Sè ISioKTrjTOV avwOev àiro Ttjç àpptjTOv
ка) àvovofiâvTov avÇvylaf crvyKaTeXrjXvQvîav e%etv Trjv ^dpiv
Kat Sià tovto 7Гро(гтевг!<г€<тва1 avTOÎf. Ato ка) ек тга^тоу
TpoTrov Seîv avTOvi àe) то Ttjç vvQ/ytas ¡u.eXer<ív fiv<TTr)piov.
Kaî tovto Treldovai Tovt àvoyTovs, avTaîç Xèj^eai Xéyovreç
ovTWf of âv 1 èv коацш yevófievof yvvaÎKa ovk é(p'iXr¡a,ev, ихтте
avTrjv 3 KpaTr¡6rjvai, ovk scttiv è£ áXr¡6elaf, ка) ov ytoprjcrei elf
aXrjdeiav 6 Sè атго Koafiou yevófievof, 3fitj [l. /raîj крат>]6е)$
yvvaiKi, ov ywpr¡a,ei elf àXrjOetav, Stà то fir) èv [l. то èv tí/]
0.32. ¿TnSufuía KpaTr¡Brjvai yvvaiKOf. Ata tovto ovv r)/x.âf 4каХоуу

et auferri a nobis : semetipsos autem proprie possidere, desursum Marc. iv. 2.1.
ab inenarrabili et innominabili syzygia descendentem habere
gratiam, et propterea adjici eis. Quapropter ex omni modo
oportere eos semper syzygiœ meditari mysterium. Et hoc
suadent insensibilibus iis sermonibus dicentes sie : Quicunque in
saeculo est, et uxorem non amat, ut ei conjungatur, non est de
veritate, et non transiet in veritatem. Qui autem de sseculo
est mixtus mulieri, non transit in veritatem : quoniam in con-
cupiscentia mixtus est mulieri. Quapropter nobis quidem, quos
1 There is a distinction intended by is probably this : That no man is ¿£
the change of preposition év кЬсрлр à\7)6elas, who does not express, by an
art) KÓfffwv, equivalent, as Billius con- earthly vvlyyia, the likeness of the
jectures, to a similar expression in St heavenly <rv£vylai ; but all are not of the
John, where our Lord says of his disci- spiritual seed; and any other, ô атго
pies that they were iv ti$ кЬорлр, but k6<t/wv, represents nothing heavenly by
not ¿ic toG к6<?/лои. So the "Valentinian, a ovÇvyla iv iTi6vii.lt}, and as such has
though in the world, claimed to be not nothing in common with heavenly truth.
of the world which the ¡//vxucot was. 4 The Greek text plainly requires
s For avrty критпвуми. the Latin correction. Billius, and after him the
translator seems to have read абтЦ кра- Benedictine, MASSUETand Stieben, pro
fitai. The same observation will apply pose to read i)pÂv pÀv ovs ^vxtKoùs ¿vo
to KparqBtU and кратпбтрш yvv. ßdfrvai .... àvayxalav ri¡v iyKpdreiav
3 There is no authority for cancelling к.т.\. Gbabe only cancels the word
the two negative particles p.i¡, as Mas- koAoiIs, which makes sense, but certainly
SUET has done; but they destroy the does not express the translator's words,
sense, and are ignored by the translator. I am inclined to think that the pre-
I have, therefore, judged it best to sent text represents the following con-
hazard a conjectural emendation in either struction ; Stà tovto obv 7¡füv oiíj koí
place, whereby the sense of the transía- ^vx'koiH ¿vopAfavct ávayualav tí¡v
tion is preserved. The author's meaning iyi<p. к.т.\.
 58 RERUM OMNIUM

Ln).i.i.j|. -^fV^tKovç ovofíáXpvai, кал ек косг/uíov eîvai Xéyovcri, кал àv~

MASs,i,vi.4. ayKalav fi/xiv Tr¡v eyKpareiav ка.1 àyadrjv Trpâfyv, iva Si avTrjs
eX9a>fJ.ev eli tov Trjç 1 /*есгот»;то? tottov avTOÎç Sè TrvevfiaTiKoîç
те Kai TeXeíoif KaXov/xévois /J.r¡Sanws' ov yàp Trpâ^ii eiy тгХцрш/ла
52 eiaáyei, àXAà то атгерца то eKeWev vr¡iriov ектге/^тг^щозц/,
3eV0à Sè TeXeiovfjLevov./ÖTav Sè irâv то о-тгерца теХешбу, Tr¡v м. 32.
fièv 'A^a/xà)0 тг/v ццтера üvtwv /xeTaßrjvai tov тщ ßeuoTrjTOS
tóVou Xéyov&i, кал èvToç тгХ^рш/хато^ eïaeXQeîv, кал атго-
Xaßelv tov vvfxcplov avTrji tov ^wTrjpa, tov ек irávTwv ye-
yovoTa, Iva avXyyia ykvr\Tai tov 2<от^ооу кал Trfç 2оф/ау
T>jí 'A^a/x(í0. Kai TOVTO eîvai ^vvficpíov ка\ vú/jicprjv, 4 vv/xcpwva

psychicos vocant, et de sœculo esse dicunt, necessariam conti-

neritiam, et bonam operationem, uti per earn veniamus in
medietatis locum. Sibi autem, spiritalibus et perfectis vocatis,
nullo modo. Non enim operatio in Pleroma inducit, sed semen
quod est inde pusillum quidem emissum, hic autem perfectum
factum. / Cum autem Universum semen perfectum fuerit, Acha-
moth quidem matrem ipsorum transiré de medietatis loco dicunt,
et intra Pleroma introire, et recipere sponsum suum Salvatorem,
qui est ex omnibus factus, uti syzygia fiat Salvatoris et Sophias,
quae est Achamoth. Et hoc esse sponsum et sponsam : nym-

1 /leaÓTijros rbirov, i. e. in the inter 3 At the risk of wearying the reader,

mediate condition between the Pleroma
and the seven heavens, which was the
dwelling of Achamoth, until the con
summation spoken of in the sequel,
when Achamoth enters the Pleroma, but
leaves without, tos twv SiKaiwv ipvx&s,
the souls of the just, with Demiurge,
among the ^их'ко/. For that such is
the meaning of the SUatoi is evident
from the Didasc. Or., iirb Sè tov 'ASàp.
rpeîs tpvaeis yewwmat, irpúri) p.èv 7) 6Xo~
yos, rjs ij» Kofi»" Sevrfpa Sè r¡ Xcryi/rij ка.1
т) SiKala., Tjs fjv"Kße\' тр1тт) Sè ij wvevfia-
niài, ijs ijv 2r¡e. § 54.
a ivBa Sè, Gbabb's proposed read
ing, instead of ÍK0aSi, which he retains
in the text. Stieben overlooked his
note, Lege cum veteri interprete (у вa
Si.
it is repeated that one portion of the
Valentinian scheme reflects another ;
omnia in imagines urgent, says Teetul-
lian, plane et ipsi imaginant Christiani.
Achamoth, the formal origin of the
spiritual seed, the Church, [§ 10, end,]
upon entering the Pleroma was to be
united with her <rú£vyos, Soter, the col
lective excellence of the Pleroma and
head of the Church ; just as the Л5оп
Ecclesia, or ideal Church in the Divine
Pleroma, had as her o-ifvyos, &чвршто^,
the prototypal divine symbol of the
Man Christ Jesus, the Жоп Ырыжо^.
4 The Valentinian, as might be ex
pected, made his appeal to Matt. xxv. 6,
&c. For vvpjpûva Sè тб îrâv тг\$ршр.а,
Tebtullian has, Hic erit in Scripturis
sponsus, et spomalis Pleroma. 31.
 CONSUMMATIO. 59

Sè то Trâv тгкчршца. Toù? Sè irvev/jLaTiKovg 1 aTroSvaa/Jiévovs lib. i. i. 12.

та? -vf/inça? /cat Trvev/иата voepa yevofievovç, акратутш? Kai маю. i. vu.
àopaTWÇ èvroç TrXrjpw/xaTOç ei<Te\6ôvraç vvfMpaç áiroSoQr¡-
creaOai тог? тгер) tov StöT^joa àyyéXoiç. Tov Sè Ar¡/j.iovpyov
Heraßrjvat ка\ üvtov et? той tÍJ? /JLr¡Tpos г2оф/а? tottov,
TovTeiTTtv ¿v ту /лесготутг та'? те twv SiKaíwv л|/^а? àva-
Travaea-ßai Kai auVà? eV tío t¡5? /xecroTrjTOi tottw. MtjSèv yàp
>^v)(iKOV èvToç TrXr¡pá)fÁ.aTOí ^wpeîv.
13. Tovtuv Sè yevo/xévwv ovtwç, то èfKpcoXevov тф
Kocrfia) Trvp ¿KXáfi-^-av /cat è^acpdèv, Kai 3 KaTepyacráfievov cf. п. sï.
irâo-av v\r¡v 4 <7vvava\w6t¡crear6ai avTrj, /cat et? то цукет eîvai
y(u>pqcreiv StSácTKOvai. Tov Sè Ar¡fxiovpyov fitiSèv tovtoûv iyvw-

phonem vero Universum Pleroma. Spiritales vero exspoliatos Matt ix. is.
animas, et Spiritus intellectuals factos, 6inapprehensibiliter et
invisibiliter intra Pleroma ingréseos, sponsas reddi iis qui circa
Salvatorem sunt angelis. Demiurgum vero transiré et ipsum
in matris suae Sophias locum, hoc est, in medietatem. Justorum j ■'■
quoque animas 6 refrigerare et ipsas in medietatis Iocq. Nihil
enim psychicum intra Pleroma transiré.
13. His autem factis ita, is qui latet in mundo ignis ex-
ardescens et comprehendens, universam materiam consumit, et
ipsum simul consumptum abire in id, ut jam non sit. Demiurgum
autem nihil horum cognovisse ostendunt ante Salvatoris adventum. /

1 àiroSvaauevovs ris \pv\ds. Their possibly also for comprehendens, he may

souls were the creation of Demiurgus,
their spirits were secretly infused by
Achamoth, § io, end. A separation is
now effected, and the spirit is admitted
to the Pleroma, while the indestructible
soul rests in heaven. To 5¿ èvreOeev
¿Todi/ieva rà mev/iarinà ràs 'f'vxàs,
äaa тд uirrpl кощ^оцЬп ток wpjplav,
Koptfôpcva. ко! airà toùs vvp.<piovs rois
d77¿\ous èavrCm, eis tov vvp.<pùiia ivràs
tov bpov elalaai, xal vpès rty tov wveù-
liaros 6$iv (pxovraij alunes гоерЫ yevb-
peva, eis toùs yoepoùs Kai alwrtovs yduovs
rrp <rv{vytas. § 64.
• i. e. rrjs 'Ахаашв.
3 Karepyaadaevoy. The translator
seems to have read xaraxavaduevoy ;
have written comburens.
4 Material fire, as every thing else
that is material, having no prototype in
the Pleroma, should burn itself out. So
Tertullian, Tunc credo ignis ille erum-
pet, et universam substaniiam depopulatus,
ipse quoque decineratis omnibus in nihilum
finietur. c. 32. Compare also Didasc.
Or. § 81, and n. 3, p. 48.
6 Inapprehensibiliter. Id est ut
superioribus potestatibus пес dctineri пес
videri queant, ut inferius explicabitur.
Bd. Bened.
e Interpres, refrigerare, passive ac-
cepil, sicvi mox apparet ex § 14. Homi-
nem animalem, si meliora eUgerit, in loco
medietatis refrigeraturum. Grabe.
 60 SALVATOR

lib. i. i. la Kevai aTro(palvovTai тгро Trjç tov "SiWTrjpoç Trapov<ría<¡. EiVî Sè

massai, vii. 0£' XéyovTeg 1 trpoßaXiaQai avrov KaiXpiarTov vîov ïSiov, ¿XX<z
cf. m. 18. 3i. Ka* ^v)(ikÓv [faîj 7rf|0i tovtov Sià Twv TlpocpqTtov XeXaXt]- о. за
Kevai. Eívat Se tovtov tov Sià Maptas SioSevcravTa, каватгер
vSwp 3Sià crwXrjvoi ¿Sevei, Kai eiç tovtov ¿7ti tov ßa7TTlcrfJia-
toç KaTeXdeîv ¿Keívov tov àiro tov TTXt¡pw/u.aTOS ек irávTWv
2a>TÍjOa, èv elSei TreptaTepás' yeyovévai Sè èv avTw ка\ то
avTO ^l. àxoj tí¡í 'A^a/uà)ô cnrép/na irvev/xaTiKov. Tov ovv
Jivpiov rjfjLtov «c ^Tecrcrápwv tovtwv trvvQeTOv yeyovévai фа-
(TKOvaiv, атгоашСрута tov tvttov Ttji àp^eyôvov ка\ тгршт^

7 I Sunt autem qui dicunt emisisse eum Christum filium suum, sed
et animalem: et de hoc per Prophetas locutum esse. Esse
autem hunc qui per Mariam transierit, quemadmodum aqua per
tubum transit, et in hunc in baptismate descendisse ilium qui
esset de Pleromate ex omnibus Salvatorem in figura columbas :
fuisse autem in eo et illud quod est ab Achamoth semen spiritale.
Dominum igitur nostrum ex quatuor iis compositum fuisse

1 So Tebtullian, Esse etiam Demi TOL rty èvavBpéirnmv, ка1 rfyv ¿k тгарвё-
urgo suum Christum, filium naturalem. vov yèvvnaiv fivOoXoyiav àiroKaKovtri.
27. Similarly the Didasc. Or., Oíros Bà\evTÎvos Sè ка1 BcktiXc/St/s, ка1 BapSn-
(ó Avp-tovpyàs sc.) ws eUwv irarpàs тгат^р vávns, Kai 'A/j/aópíos, Kai ol tt}S roúrwv
ylverai, каХ irpoßdWet Tpwrov rhv ipvxiKbv avfifwplas, Séxovrai pJv rrjs Tap6&ov tt¡v
Xpiaráv vlov еЫбш. § 47. Kvnffiv Kal rhv tókov ovSèv Sè ràv Beov
2 Sià ¡toXíJxos. Compare Tertull. De Xàyov ¿k tt}s irapdévov Tpoau\n<pévaí
Carne Christi, 2, and De Ees. Carnis, 1. (paslv, à\\a Tràpoûbv riva SC avrijs, íSairep
Thus we may trace back to the Gnostic dià (rw\ijvos, irorfo-ao-daL, èin(pav9}vai Sè
period the Apollinarian error, closely rois àvdpwTroLî rpavraaía xpv^áp.evov' ко.1
allied to Docetic, that the body of Christ 5ó£as elvai äv&pwiros, Sv rpbirov софбп тф
was not derived from the Blessed Virgin, 'Aßpaäp. Kai титш ÄXXots twv iraXaiuiv.
but that it was of heavenly substance, 3 Ut spiräalem quidem suseeperit ab
and was only brought forth into the Achamoth; animalem vero, quem mox a
world by her instrumentality. The Demiurgo induü, Christum; cœterum
Catholic faith was never other than this, corporalem, ex materiali substantia, sed
that the creation of the first germ of miro et inenarrabüi rationis ingenio on-
Christ's human nature at the Annuncia structum, administrationis causam vi
tion, and the inseparable union with it contulisse, quo congressui et conspectui et
of the Godhead, was one act of Almighty contactui et defunctui ingratis subjaceret.
Power, whereby Christ, both God and Tekt. 26. Afterwards the fourth com
Han, is one Christ. Gkabe quotes ponent element is added, Super hunc
from Theodoret, Ep. 145, ad Mon. itaque Christum devolasse tunc in baptis-
CPtanos, 1/lp.wv p.èv yàp Kai Mévavdpos, matis Sacramento Jen ('Iijj', i. e. 'ïnaovv)
KépSwv Kai Жарк1ш Tavrdiraatv àpvovv- per efiigiem columbee. 24.
 QUADRUPLEX. 61

1 тетрактьоу ек те tov irvev/iariKOv, o t¡v àvo tÇç 'Ava/xèoô, lib.i. i. 13.

\ j ~ i ~ а « i > л . л х, GR. I. i. 13.
Kat ек tov y^v)(jKOV, o r¡v атго tov Aqfiiovpyov, Kai ек rt¡S MASS¿ ™-
oiKOvo/iíaf, 3o r¡v KaTeuKevaafiévov аррцтю те^уу, Kat ек tov p. sa.
2(0TÍty)0?, o АсатеХ0о5(та ety avrov тгеркттера. Kat tovto
tovtovJ nèv àiraQîj §tafie/j.ev>]Kevar (ov yàp iveSe^eTO
iradeîv avrov 3акрат*]тои ка\ àopaTOV virapyovTa'} 4/са/ Stà

(licunt, servantem typum primogenitœ et primœ 5quaternionis ;

de spiritali, quod erat ab Achamoth : et de animali, quod erat
de Demiurgo : et de dispositione, quod erat factum inenarrabili
arte : et de Salvatore, quod erat illa, quae descendit in eum
columba. Et hune quidem impassibilem persévérasse : (non
enim possibile erat pati eum, cum esset incomprehensibilis et
invieibilis) et propter hoc ablatum esse, cum Hraheretur ad

1 In ßguram principalis tetradis, of the three preserves the fundamental

quatuor eum substantias stipant; spiritali
Achamothiana, animali Demiurgina,
corporali Ine enarrativa (1. inenarrativa,
àfrprfptf Téx"v) & ûla Sotericiana, id est,
columbina. Тент. adv. Val. 27. The
Did. Or. § 59, givee substantially the
same account, though not quite consecu
tively ; according to this account Christ
ffir4paa тгрштоу irapà tt¡s t€kovo"T]s ('A^a-
риЬв sc.) évebúffaTO .... ката dè rbv tóitov
(1. túttov) yevbucvos evpev %lr¡ffovv Xpurrbv
btbùffaaeai rbv ■¡rpoKeKnpvyp.évov . . . . ¿ira
eUbva tov 2wt7}/>oî. 'AMa Kai ó yj/vxixbs
"Xpiorbs bv hebvaaro, áóparos y¡v. See
the quotation continued in note 5, p. 52.
To these three, the Achamothian, the
Demiurgian, and the material кат'
oIkovouíov, must be added the efflux
from the Pleroma that descended as the
Dove in Baptism, mentioned before,
§ 16, Kai ij Trepiorepà Sè ffû/JUt i3<pdv, t¡v
ol ßkv тЬ äyiov àirb Ovakevrlvov (<f>aaiv)
тЬ Trvtvua TTjs 'Evdvu^ffews tov irarpbs,
tíjv кат€~\еь(ти> trewoinfiévov êirl rty tov
Aàyov ffápKa.
s 8 t¡v, referring to that which had
already been said, § 11. oUovopla is
expressed in Latin either by dispen-
satio or dispositio, or by administratio,
as in the Treatise adv. Val. 26 ; either
idea of a steward's duty, which is dis
pensare, to weigh out, or disponere, to
set out, the master's work to be per
formed by each servant, or to minister
to his will. As a theological term it
applies to the Incarnation, Christ being
the agent whereby God's eternal pur
poses as regards man's salvation have
been dispensed ; the substitution, there
fore, of dispensationis, proposed by
Junius, is superfluous.
3 Et Soter quidem permansit in Christo
impassibilis, iUcesibilis, inapprehensibilis.
Tebt. 27.
4 Tjpûai, discessil ab illo in cognitione
Christi. Tert. 27. So in the Did. Or.
§ 61, 'Awédavev Sè, àiro&TàvTOS tov ката-
ßdvTos iir' аОтф ítI тф 'lopbávv mieiua-
ros, oök Idla yevoaévov, ¿X> а cv(TTa\évTos,
by. Kai èvepy^ffn b davaros ' èrrd ttûî
TT¡s Çoiyjs TrapoùiTvî èv адтф, áirédave тЬ
aûfia;
5 Grabe's reading, qwaternionis, is
analogically correct ; for as terni makes
ternio, and seni senio, so quatemi is the
correlative of quaternío.
8 traheretur ad, there can be no doubt
that this is the true reading. Even the
ancient translator could not have been
guilty of such a solecism as traderetnr
 62 CHRISTI PASSIO.

o^r'ï'î'U' to^to {Tpöeu, irpocra'yofJ.évou avTOv тф TIiXÚtw, то elf avrov

MASS.2. I. vii. кататеие!*
/1' wevpa
- Y
Ji.pttrTOV. ' АЛЛ
A 4 \' ovde
'i' то4 airo
' ' тщ цг\троч
4
(Tirepfna vevovQevai Xéyovnv. 'Атгабеу yàp Kai аСто то
[I. crrej TTvevfiaTiKov, ка) аоратои ка\ адтф тф ёгциюуруф.
a"E7raöe Sè Xoi-wov кат avTovs 6 ^v^ikos Xpi&Toç, ка1 о ек
Trji oiKOvo/niaç KaTecTKevao-ßivos fivarTtipiwèwç, 1v èirtSel^ Ц^'']
avTov r¡ fx.r¡Tr\p tov tvttov tov avw XpicrTOv, ¿Keívov tov
eTreKTa6ivToç тф 32теШ|О<0, /cat fxop(pw<ravTOi tt¡v ''А.^а/лшв
/j.¿p<püoaiv Tt¡v кат ova'iav -irávTa yàp таОта tvttoví ¿Keívwv
eîvai Xéyovtri. Tà? §è éa"^r¡Kv'ias то enripia tíJí 'А^а/люО
■v^i/^ày àfieivovç Xêyovai yeyovévai twv Xotirwv êio кaï
TrXeîov tÔîiv äXXwv riyairrjo-Oai înro tov Arjfxiovpyov, fir¡ etSoTOS
tt¡v aiTtav, ¿XXá тгар avTov Xoyify/xevov eîvai TOtavTaç. Ato
Kaï eis TrpocpyTaç, (pacriv, етаао-ev avToi/ç Цсштау], ка\ м. 34.

Pilatum, ilium qui depositus erat in eum Spiritus Christi. Sed

ne id quidem quod a matre erat semen, passum esse dicunt.
Impassibile enim et illud, quippe spiritale, et invisibile etiam
ipsi Demiurgo. Passus est autem secundum hos animalis
Christus, et ille qui ex dispositione fabricatus in mysterio, ut
ostendat per eum mater typum superioris Christi, illius qui
extensus est Cruci, et formavit Achamoth formationem secundum
substantiam : omnia enim hsec exempla illorum esse dicunt.j
3 Eas vero quae habuerunt semen id quod est ab Achamoth animas,
melîores dicunt fuisse quam reliquas : quapropter et plus eas
dilectas a Demiurgo, non sciente causam, sed a semetipso
putante esse tales. Quapropter et in prophetas, aiunt, distri-

ad. Tradi in manum, or tradi ad sup- 3 Sravpôs or Horus, see note 6, p.

plicium (irrogandum), are good Latin;
but tradi ad aliquem could never have
been written. Here GBABE must give
way to the Benedictine.
1 àraeéi, rendered by Tebtullian
insubdithum, from the idea of subjec-
tivity involved in iráax^v-
2 Patitur vero animalis el carneus
Christus in delineationem superioris
Christi. Тевт. c. 27. tov TÍ7T0V in the
text suggests the emendation proposed
in note i, p. 61.
32, as Theodoret says, Xpurrbv èweKTav-
Sijmi Sià tov "Opon, Kai 2ravpov KaXov-
fiévov. Compare the word ётгсктавеЬ in
§ 16, where it is parallel with irurrás,
to the note upon which passage the
reader is referred. Teetullian also
shews that he understood the term as
the synonym of Horus, rather than as
involving the notion of the Cross. Qui
ad Achamoth formandam, substantivan
non agnitionali forma Cruci, id est
Horo, fuerat innixus. c. 14. Still if the
 PROPHETICA INSPIRATIO. 63

0.34. tepeîi, кш ßacriXeli. Kaî эгоХХа 1 înro tov атгерцато? tovtov lib. l из.
elptjaQai Sià twv irpo<pr¡TWV é<~t¡yovvTai, ате vy^r¡\oT¿paí mass. i. vü.
<pvo-ews "'vTrapxovvas' iroXXà óe /cat т^у ццтера тгер\ twv lv_ Ых
àvwrépw elpt]K¿vai Xéyovcriv, àXXà /caí 3 Stà tovtov ка\ twv
vtto tovtov yevouévwv y^v)(wv. Kaî Xoittov 4Te//.vovcri тау
irpoCpriTelaç, то fiév ti атго Trjf /mr¡Tpof etpt¡cr6ai déXovTeç, ct. с. xxxiv.
то Sé ti атго tov атгерцаточ, то Sé ti атго tov Ar¡¡xtovpyov.
'AXXà «raí tov 'Irjcrovv wcravTWi, то uév ti атго tov ^wTrjpoç
eipt]K¿vai, то Sé ti атго tt¡<¡ ut]Tpoç, то Sé ti атго tov
Arjutovpyov, KaQw<¡ eTTtSel^ouev irpotóvTOi r¡(úv tov Xóyov.
Tov Sé Atjuiovpyov, ате àyvoovvTa та virèp avTov, Kiveîadai
fièv етг\ toîî Xeyouévoiç, KaTairecppovtjKévai Sè avTwv, аХХоте
aXXqv atTiav vofiíaavTa, f¡ 5 то irvevßa то тгpo(pr¡Tevov, eyov

buebat eas, et sacerdotes, et reges. Et multa de [ab] hoc

semine dicta per prophetas exponunt : quippe cum altioris
natura; esset. Multa autem et matrem de superioribus dixisse
dicunt; sed et per hunc, et per eas, quae ab hoc factae sunt
animse. Ac deinceps dividunt prophetias, aliquid quidem a
matre dictum docentes, aliquid a semine, aliquid autem ab ipso
Demiurgo : et Jesum tantundem aliquid quidem [a] Salvato-
re[m] dixisse, aliquid a matre, aliquid a Demiurgo, quemadmo-
dum ostendemus procedente nobis sermone. ^Demiurgum autem, Ц-/ i¡
quippe ignorantem quœ essent super eum, moveri quidem in iis
quae dicuntur, contempsisse vero ea, aliam atque aliam causam
putantem, quam [sive] spiritus qui prophetat, habens et ipse

passion of the dispcnsabional Christ was 4 So Tertulltan, dividunt enim et

prefigured by the Christ of the Pleroma,
this would infer the notion also of the
Cross.
1 virb tov avép/íaros, the translator
read irepl but vitiose,
3 sc. ^i'xás tí airêppa rijs 'AxaßwB
¿Xoiaas.
3 The reader will remember from
§ 9, io, that Achamoth infused a higher
principle into the spiritual portion of
mankind through the unconscious De
miurge ; and in the same way, the souls
formed by him were gifted by Achamoth
with the spirit of prophecy.
prophetiale patrocinium in Achamoth, in
semen et in Demiurgum. 28. Accord
ingly the prophetic writings were dic
tated, as they imagined, partly by a
higher and more divine excellence,
partly by an inferior power. 0¿ twv
таЛашу ypafífidTwv та fièv àirb detorípas
Xéyovres elvai Svváfiecús Kal tt¡% ауитатш,
rà Sè àirà VToScevTi'pas. Ohio, in Ezek,
I. p. 200.
5 Imagining at one while that the
spiritual principle had gained an inde
pendent utterance, and had spoken by
the prophets; at another, that it was
 64 DEMIURGI IGNORANTIA.

lib. 1. 1 13. koi avro tSlav Tivà Ktvijcrtv, fj tov avQpwirov, >j rt]v irpoar-
GR. I. i. 13. ^ n f T \ ft ? « О
mass. i. vu. TrXoicqv twv ^eipwv I -)(eipovwv \ кои ovrwç ayvoovvra 'wote-
Te\eK¿vat ày_pi tÇç Trapovtrlas tov JZvpíov. 'EX0óWo? Sè tov
2t<)TÍjOoy, paQeîv avrov "кар avrov Trávra Xéyovcri, /cat
acrfjievov avrw 3 тгpoaywpr¡<ravra /лета 7rácrt]í rr¡s Svvá/mews
aiiTov, ка\ avrov eîvai tov iv rw EvayyeXíw eKarovrapy^ov,
Xéyovra rw ^wrqpr ка\ yàp iyw viro rtjv ¿¡xavrov è^ovarlav
eyw crrpariwrag кал SovXovç, ка\ o èàv тгpocrrâ^w, ttoioviti.
TeXécreiv Sè avrov rr¡v ката tov koct/uov oiKOvofiíav /*еэдэг T°v M-
Séovros Kaipov, цаХктта Sè Sià rr¡v rtjç ¿KKXr¡crías éwifiéXeiav,
àXXà Kai Sià rr¡v eiríyvwaiv tov eroi/xaadevroi avrw eiradXov,
OTi ei? tov rtji firjrpoç tÓttov ywpr¡<rei.
14. ''A.v6pwirwv Sè rpla yévt¡ v<p'i<TTavrai, TrvevfiariKov,
yoÏKOV, y^v^iKov, KaOws iyévovro KcíiV, "AßeX, 2î;0- ка\

suam aliquam motionem, sive hominem, sive perplexionem

pejorum : et sic ignorantem conservasse usque ad adventum
Salvatoris. Cum venisset autem Salvator, didicisse eum ab eo
omnia dicuut, et in gaudium ei cessisse cum omni virtute sua, et
eum esse ilium in Evangelio Centurionem, dicentem Salvatori :
M Lu 'v!i 8 ^ e9° en^m su^ Préstate mea babeo milites et servos, et quod
jussero, faciunt. Perfecturum autem eum earn quae secundum
ipsum est mundi 3creationem, usque ad id tempus quod oportet,
maxime autem propter Ecclesiae diligentiam atque curam, et
propter agnitionem prœparati prsemii, quoniam in locum matris
transibit.
( 5- ] 4. Hominum autem tria genera dicunt ; spiritalem,
psychicum, choicum, quemadmodum fuit Cain, Abel, Seth ; ut

the expression of the animal man ; or,
again, that it was even the crafty device
of the lowest and carnal order of men ;
17 is give, and must not be taken with
SXK-qv. The unknown word ъроатскоктр
seems to bear the meaning of SiaT\oKr¡v,
simultatem, though the translator ren-
ders it by perplexionem, mystification.
Interea Demiurgus omnium adhuc ne-
scius et si aliquid et ipse per prophetas
concionabitur, ' ne hujus quidem operis
tttt intelligens. Tertulltan, Adv. Val.
27.
1 The translator had ЬштетурпкЬки.
2 wpoffx^p^avra, irpo(rxuPVffaL is
suggested by Fronto , Duo, and he cor-
rects the Latin translation, In gaudio
ei accessisse. cf. Tertüll. 18. Propere
et ovanter accurrit cum omnibus viribus
suis.
3 For creationem we may read pro-
curationem, or simply curationem. Cer-
tainly Tertullian follows the Greek
reading, dispensationem mundi hujus,
vel maxime ecclesiœ protegendœ nomine,
quanto tempore oportuerit insequitur. 28.
 HOMINUM TRIA GENERA. 65
ек rovrwuz rài rpetç (pûcretç, 3оькеп /са0' eu, àXXà ката eg-¿'f}¿
yéuoç. Koî 3то /uèv ^oi/coy «V фдораи ^jOei'v (cat то \^v^t- MASS¿L v"'
кои, eau та ßeXrloua eXr¡rat, 4 eu тш tj}ç fietroTtjrog тотгш
àva7rai£<rje<r0ar èàu êè та ^e/joío, ^topi/treti/ кас avro тгроч
о. 35. та ofioia' та §è vuevfiariKa, sâ au катаа-ireípri t¡ 'А^а/ла)0
йс|готе ewi tov иди oiKalaij л^и^аГ?, TraiSevdeura iudáSe Kai ГЗ
ектрафеита, êià то ur¡iria ектгетге/хфва^ vo~repou reXet¿Tt]rog
àfywdéuTa, ии/лфад airoSodrjcreaQai toîç tov ^wrrjpoi 'A'yyé-
Xoii èoyixaTiùov<n, róou л^у^юу avrwu eu fiearoTijri кат àuây-
Kr¡u 6 fiera tov ArjfiiovpyoO àuairava-afiévwu el<¡ то iravreXég.

ostendant et ex his tres naturas, jam non secundum unum- r^

quemque, sed secundum genus. Et Choicum quidem in. соххщь ^'3> 1 "''
telam abire : Animale vero, si meliora elegerit, in loco medie-
tatis refi^ej;aJturuin_: si. . vero pejora, transiré et ipsum ad
similia. Spiritalia vero inséminât Achamoth, ex illo tempore
usque nunc, propter quod et animse erudientur quidem hic : et
semina enutrita, quia pusilla emittantur, post deinde perfectione
digna habita, sponsas reddi Salvatoris Angelis respondent ;
animabus eorum ex necessitate in medietate cum Demiurgo

1 Either Ъ' i-jrtSelÇuiTL must be sup rà Si ipvxucov aVT€^OÙ(TLOV OV ёж1Т7]Ьн6-

plied in the Greek, or vi ostendant can
celled in the Latin. I prefer the latter.
3 These three natures are no longer
united in each individual as they were
in Adam, but they constitute distinct
generic characters perceptible in three
several classes of the human race. Com
pare p. 58. note i, and Hippolytus :
^saaac7]vol dydptxiwoi/ .... rptxv Staipov-
aw* fan fiév yàp aùrov, фсиг1, тЬ pip
rœpbv, тЬ Si фихмог, тЬ Si xo*W". Phil.
X. 9. Kai à ¡ibi xoï/cis Am кат' еЫЬга, à
Si ^vxíkSs кав' otwlbiaiv веоО, à Si irvevp.a-
Tucàs кат' ISlav (1. ISiav). Didatc. Or. 54.
3 Choicum enim genua nunquam
capere sahiiaria. TïRT. 29.
4 Animale mediœ spei ddibratum ad
Abel componunt. ibid. The ZHdasc. Or.
describes this threefold distinction as
follows : iroXXol piv ol v\ikoI, où iroWol
Si ol \[ivxíkoI, ff7rówot Sè ol тгеи/л.апко1.
Tè pin obv itvevpjiTiKbv 0tf<r« owÇôp.nov,
VOL. I.
TtfTa ëxçl irpbs те ttîgtiv ко! á(pOap<TÍav,
ка1 wpài àTiaTÎav ка\ фвораи, ката rty
oUüav aïpeo-tv, тЬ Sè vXtKÖv (piaei d7r¿\-
\vrai. § 56. The Valentinian, therefore,
held the doctrine of absolute election
of the Pneumatici, not however by any
arbitrary decree of God, but by a kind
of natural fitness and necessity.
5 Tkrtullian has simply, Spiritale
certa taUUi prtejudieatum, in Seth recon-
dunt. The Greek and Latin texts are
at variance. Of the two the Greek is
preferable. The translator, as the Bene
dictine editor observes, seems to have
read rà Sè m>. катао-retpei. . . . and for
SiKatats ipvxaU к.т.\. he had Sià тЬ ка1
ras ipvxàs TraiSeue^ffeadai iv6dSe ' Kai та
атгёри-ата ÍKrpojpbnay к.т.\.
" èv ßeo-onrri, these words were re
peated a second time through careless
ness; so manifest a blemish has been
removed from the text without scruple.
5
 6G S. SCRIPTURARUM
ивли.м. Kaî airrà? fièv та? л^и^/са? '[-vp-u^à?] iráXiv virofÀ.epi(ovTeç
massai, vu. \¿y0VcrlV) ¿y fièv фусты àyaôàç, a? Sè <pvcrei Trovrjpâç. Kat тау
fj.èv àyadàç таита? euw та? SeKTiicàs tov crvép/ULaTOS yivo-
(«eVaj- та? o*è (pucret irovtjpàç /тцЗётготе âv етпЗе^снтвси èiceîvo
то cnrép/ma.
15- 3rToiavrr¡s Sè TÍji vTrodétrewç avTwv ov<rt]ç, r¡v oí/те
Профцтси èiajpv^av, oí/те ó Jívptoí iSlSa^ev, oí/те 'Atto'cttoXoí m. 36.
irapéSwKav, rjv Зтгер\ twv oXwv avj^ovcri irXeíov twv aXXwv
eyvwicévai, 4è£ àypâcpwv àvayivwcrKOVTei, ка\ то Sr¡ Xeyó/me-
vov, s¿£ а/лцои o")(oivia irXéiceiv eTTiTtjSevovTef, Ù^iovÎittwç
[à^wirio-та Assem.^ irpocrappot^eiv ireipwvTai 6toí"? eïptjfié-

5- : refrigeraturis in œternum. Et ipsas autem animas rursus sub-

dividentes, dicunt quasdam quidem natura bonas, quasdam autem
natura malas. Et bonas quidem has esse, quae capaces seminis
fiunt : alias vero natura nequam, nunquam capere illud semen. /
ß ^ 15. Cum sit igitur tale illorum argumentum, quod ñeque
Prophètes praedicaverunt, ñeque Dominus docuit, ñeque Apostoli
tradiderunt, quod abundantius gloriantur plus quam caeteri
cognovisse, de iis quae non sunt scripta legentes, et quod solet
dici, de arena resticulas nectere affectantes, fide 7 digna aptare
conantur iis quae dicta sunt, vel parabolas dominicas, vel dic-
The Didasc. Or. may here be compared, with the words, /caXûs ка1 цеу&кыч âwe-
7j fièv odv twv TrvevfiaTLKWv àvdwavats èv ф^ратб rts twv àyiwv ovtw SiSàÇas, Kat
KvpiaKy,(B\xi>]A.rjToi)éi>áySoá8i,(r]Kvpia.K)i ф-qaiv, Toiai/rrçj к.т.\. In Gkabe's day
¿vop-d^erai,) vrapà ту рщтрХ (xovra ràs the Treatise (MSS. Bodl. Cod. Laud,
ij/vxàs та ivStfiara áxpi (TwreXdas ■ ai Sè С. 97) had not been published. Massuet
SXXat я-мгта! if/vxal жара тф SijiuovpyQ, indicates some readings from a MS. in
irepl Sè тур awréXuav àvaxoipovai ка1 the Colbertine collection, and Stieben
aurai els ôySodSa ' еГга тЬ Sûvvov twv adds others from Asseman's edition of
yáfíüiv Kowbv irdvrwv twv cwfypAvwv, S. Ephrem's works, prepared from the
âxpi.% àv йтитшву trdvra ка\ ЙХХ?;Ха collation of nine MSS.
yvwpta-Q. § 63. 3 For wepl twv ti\wv the translator
1 i//vxàs is evidently the true read- reads irepitraorépws.
ing. The Valentinian hypothesis with 4 i% àypd<frwv, written, but not
respect to the condition of the soul after Scripture.
death is refuted П. 1—Iii. 5 íp.p.ov, an adage descriptive of
a Gbabe first observed that this the incoherent misquotations of Scrip-
section, with the exception of the last ture by the Valentinian heretics.
, line, was quoted by S. Ephbem Steus 6 i. e. by themselves.
in the eighth paragraph of his treatise, 1 digna is found in the Arund. MS.
irepl ттр dperijs. It is not referred to and agrees with Asseman's reading
Iken-eus by name, but it is introduced а&бткгта ; digne, therefore, is corrected.
 TEBVERSIONES. 67
voiç, t¡toí irapaßoXus Kvpiaicàç, r¡ pqa-etç тгрсхрутисач, r¡ Xóyovf ^д-,1-'-,1!'
aTroíTToXiKOVí, Iva то тгХао-ца avTwv firj àfiàpTvpov eîvai MAS^I-Tiii-
SoKrj- Tr¡v fièv tÛ^iv Kai tov eîpfiov twv ypacpwv vTrepßal- k¿(ív Ephr
vovTeç, ка), oaov еф' éavToîç, Xvovtcç та /j.éXr¡ тг/í àXtideiaç. Syr'
Шетафероуо-1 Sè Kai цетатгХаттоусп, ка\ аХХо è£ aXXov
TTowvvTeg е£алгат5><т1 ttoXXovç tí¡ tu>v ефар/J.o'iÇpfjLévwv Kvpia-
Ktov Xoylwv какосгмбетш <тоф1а ^jpavTatrla Ephr. &]. "Owep
Tpôirov et tí? /ЗаепХеа)? 1 eiicóvoi KaXíjf катеагкеиаа-/хергц £¿V<-
G. 36. /xeXtSyJ 2ек ^ф>lфíSoûv éTTKTyfiwv viro о~офод Te^yiTOV, Xvaraç
Trjv vTTOKetfiévtjv tov àvQpw-wov iSéav, 3 fi.erevéyKt¡ та? yfriflptSag ЧрЩ***"
e'/ce/ca?, ка) fiedapfioa-oi, ка1 iroir/o-ei цорфур kvvoí r¡ аХо$7геко?, ёрЬтТ""'
Kai 4 TavTiv (pavAwç KaTe<TKevaafievr¡v, eireiTa àiopt^oiTO, Kai Ephr.
Xé'yoí Tavrrjv eîvai Tt¡v tov ßacriXews eKeivqv eiKova Ttjv KaXr¡v,

tiones propheticas, aut sermones apostólicos, ut figmentum

illorum non sine teste esse videatur ; ordinem quidem et textum
Scripturarum supergredientes, et quantum in ipsis est, solventes
membra veritatis. Transférant autem et transfingunt, et alteram
ex altero faeientes, seducunt multos ex iis quse aptant ex
dominicis eloquiis male composito phantasmati. Quomodo si
quis regis imaginem bonam fabricatam diligenter ex gemmis
pretiosis a sapiente artifice, solvens subjacentem hominis figuram _
transférât gemmas illas, et reformans faciat ex iis formam canis, 4 1 1 ^ 1 ^
vel vulpeculae, et banc male dispositam ; dehinc confirmet et
dicat, banc esse regis illam imaginem bonam, quam sapiens

1 The MSS. of S. Ephr. Str. have,
like the translator, the accusative, elxiva
KaXj)» ko.tv!kív<kiiUvt\v, with the ad-
dition of ЫщёКт, the equivalent of
diligentcr.
s ^фШшу, the small squares of which
a tesselated pavement is composed.
8 Stieren'8 note is here given ;
Quum conjunctio, el, ex grammaticcs regit-
Its hoc loco poscat opUtiivum, pro fiere-
yéyK7¡ vii legtint Grab, et Mass. excudi
licreveyKoi (melius ретЫукаС) et
pro *4Mi}(rei legendum conjicio voiJiaeie.
The copies of S. Ephr. Syrus for
iroiij<rei read тгои}<го5, and write the two
preceding verbs in the indicative ; sug-
gesting rather the form wov/i<rai. The
learned editor's canon as regards el does
not hold good in later Greek, and in-
stances might be quoted from the best
classical writers of el with the conjunc-
tive, though open to the doubt whether
later transcribers may not have replaced
fjv with el. On the whole I should
be inclined to write all three verbs in
the conjunctive, and account for the
present forms of tho two last as having
arisen from the final t, now subscript.
4 The Bodleian and Colbertine
MSS. as well as Asseman's edition of S.
Ephr. Syr. have the genitive absolute,
Kol ravrris $ai\us KaTetjKevaaiiérqs, the
translator's testimony however is in fa-
vour of the present reading.
5—2
 68 S. SCBIPTURARUM

lib. i.!. 15. Vv ó cro(poç теуу1тчц катеегкешсге, SeiKvvç та? -^rqipî&aç та?
GR. I. i. 15. „ , , „ , « , , % " О \ '
MASS.1. viii. /сaXwç viro tov Tf^WTOf ток irpwTOV eiç tt¡v tov расплео)?
iwb m) »€v- «VeóVa owTe6eío~as, какая êè viro tov vcrrépov eiç kwo?
Svr. nop<pr¡v fiereve^ueiiraç, Kai oía Trjç twv yqmiowv (pavracriaç
fiedoSevoi tovç àireipoTepovç, tovç KaTaXtj^iv ßaaiXiK^ цор-
<prjç ovK ey^ovTaç, /coi ireídoi orí avTr¡ f¡ (гатгра Trjç àXwireKoç
idea eartv eKeivr¡ t] калу tov pa<ri\ewç eiKwv tov avrov or¡
отгукатти'- toÓitov Kai ovTOi ypawv uv8ovç (TvyKaTTvaavTeç, eireiTa м. 37.
рццата Kai Xé^eiç Kai irapaßoXas овей Kai iróQev àiroo"irwvTeç,
Éphï>fsyr.''' ècpapnoÇeiv ßovXovTat toîç fivdoiç avrHov [éavTwv Ephr. S.~^ та
Xóyia' tov Qeov. Kai ocra fièv iv toîç [Z. toîç èvTO?] tov
HXtipwfiaTOi è(papno(pvcriv, eip^Ka/iiev.
16. "Ocra êè ка! toîç ¿ktoí tov TlXripwfjiaTOÇ avrwv
irpoaoiKeiovv ireipwvTai ек twv ypa(pwv, cctti ToiavTa' tov
Jivpiov iv toîç èa'xaTOiç tov косг/xov yj)6voiç êià tovto
èXyXvdévai èiri то irâQoç Xéyovuiv, Iv éiri§e'i^r¡ то irepi tov
etT'xa.TOV twv Aiwvwv yeyovàç iràdoç, Kai Si avrov tov tsXovç
jac. v. a. éju.<pr¡vr¡ то TeXoç tí? trepi tovç Aiwvaç irpayixaTelaç. T^c Se
SwêeKaerrj irapQévov eKeívqv, t¡jv tov apyiavvaywyov dvya-
тера, rjv етпо-та? ó Itvpioç ек veKpwv îjyeipe, tvttov eïvai

artifex fabricavit, ostendens gemmas, quœ bene quidem a primo

artifice in regis imaginem composites erant, maie vero a poste
riore in canis figuram translatas sunt, et per gemmarum phan-
tasiam decipiat idiotas, qui comprehensionem regalis formœ non
habeant, et suadeat quoniam haec turpis vulpéculas figura ilia est
bona regis imago : eodem modo et hi anicularum fabulas
assumentes [adsuentes], post deinde sermones, et dictiones, et
parabolas bine inde auferentes, adaptare volunt fabulis suis
eloquia Dei. Et quanta quidem iis, qui [qua] sunt intra Pleroma,
aptant, diximus.
16. Quanta autem de iis, qui [quœ] extra Pleroma sunt
ipsorum, ad suos insinuare conantur ex Scripturis, sunt talia:
Dominum in novissimis mundi temporibus propter hoc venisse ad
passionem dicunt,ut ostendat, quae circa novissimum ^Eonum facta
est, passionem, et per hune finem manifestet finem ejus, quae est
Luc. viii. 41 circa ЛЗопая, dispositionis. Duodecim autem annorum virginem
illam archisynagogi filiam, quam insistons Dominus a mortuis
 PERVERSIONES. 69
ètrjyovvrai ríji 'A^a/*à)0, f¡v г етгектавец ó Хркггоч avrov i. j. i&
^at/rwi/] ¿fiópcpaxre, ical е!ч a"o~6ri(riv r¡yaye год KaraXiiróvroi MAS|I vui-
aib-^e сршгоч- "Отч aJrp èirécpavev ó ~2,wrhp èicroç ovo-r¡4 Cf. 5 7.
ToC nXi/jOtó/íaTO?, eKrpwfJLaroi Liolpq, rbv TlavXov Xéyovcriv
eipqicévai ¿v 3rp [adj- тгрюгу] тгроч T&.opivBlov4' "JLo-)(arov Sè
irávrtev, азатгере) гш екгршцап, юфв>] кацо1. Tr¡v re fiera, rwv
qXiKiwrâiv rov *E,(i)rr¡pos irapovo-'iav тгроч ri¡v 'А^а/шб, 6цо1шч ct- 58-
TrecpavepwKevai avrov èv rfî avry èiriaroX^, eiTrovra' Дег rrjv
yvvaÎKa 3KaXv/jLfia ê^eiv èvl тг\ч кефаХцч êià toví àyyeXov4.

liberavit, typum esse narrant Achamoth. quam extensus Christus

eorum figuravit, et ad sensibilitatem adduxit ejus, quod dere-
liquerat eam, luminîs. Quoniam autem eî manifestavit semet-
ipsum Salvator, existenti extra Pleroma in abortionis partu
[parte], Paulum dicunt dixisse in prima ad Corinthios epístola :
Novissime autem tanquam abortivo visus est et mihi. Et illami cor. »». a.
quae est cum cosetaneis Salvatoris adventationem ad Achamoth,
similiter manifestasse eum in eadem epístola dicentem : Operiere
mulierem velamen habere in capite propter Angeles. Et quoniam 1 cor. »¡. 10.
1 {поставск. The use of this word 3 I cannot agree with Grabe that
in apposition with fourrât I think Ieen.eus quoting from memory substi
affords a conclusive proof that it need tutes KdXvp/ia for ii-ovaLav. A better
not involve the notion of extension reason may be found in the Syriac ver
upon the Cross in § 13, where see note. sion : there the word is the
It has exactly the force of itreKTeivSutvos exact equivalent for i^ovala, but it also
in Phil. Ш. 1 3, and conveys the notion means any thing worn on the head, i. e.
of progressive movement, stretching for the turban or other ornament serving to
ward. The geographical position of distinguish the Satrap's rank. (So the
our Saviour, when he raised the daughter word occurring in the Jeru
of Jairus from the dead, very possibly salem Targum ГОВ*. cap. vi. is inter
suggested a point of analogy to Valen- preted D^lUa ПОРЯ» ЛЙЗХО, a tur
tinus. He was without the boundary ban or filet, embroidered with diver»
of Palestine in the region of Gadara, colours.) As referring to female costume
which J08KPHU8 calls tV u.irrp6iro\w this could only be the veil. Hence the
rijs ITepaíos, В. J. rv. viii. § 3. To commentators have found no difficulty
which Christ, iireKraOtU beyond the in assigning to the word ífowía its
bounds of the Pleroma, was no doubt proper signification. So Theophylact
considered parallel. Of the translation says, T¿ tov ¿£ou<rí<ífe<T0(n ovfißo\ov,
Grabe says, Achamoth, quam, ita recte TovréoTt тЬ KdXv/i/ia, and Chrtsostom,
Arund. But that MS. errs with the Stipwcws 4укска\6ф6а1 ífí 7) ywA. Theo-
rest in having quem. DORET also renders it KdXvfifia. A line
* The numeral letter a expressed in has been lost here from the transla
the translation would easily be lost from tion ; in all probability the words velamen
the text. imposuit commenced two consecutive
 70 S. SCRIPTURARUM

lib.
GR. I.i. i.i. 16.
16. Kai OTt ¡jkovtos tov ScôtîJooc
* ttooç
I avTrjv, St alSoo KaXv/хца g
massai, viii. Ревете r¡ 'А^а/люб, Mwaéa ireiroir¡Kévai (pavepbv, каХчцца
défievov èirt то irpóaooirov avTOv. Kai та ir¿6r¡ Sè avrrjç,
a eiraôev, етгкгеагнхешстваи tov Jívpiov <pá<TK0vcriv èv тф
агтаурф. Kai èv fièv тф elireîv 'O Oeoy fiov, £ó Oeoy ¿toi/,] м
elç t'i еукатеХпге^ fie ; fiefitjvvKevai avrov, on àireXeitpdri airo
ç той (pwTOÇ f¡ 2оф/а, кал èKwXvdrj viro tov "Opov Ttji eis
TOvfiirpoaQev àpfirjs' tt¡v Sé Xvirtjv avTrjs, èv тф elireîv Tíepl-
Xvirós ècTTiv r¡ "^rv^ri fiov eco? 6avá.TOV [del. e. 0.J" tov Sè
(poßov, iv тф elireîv Патер, el SvvaTOV, тгареХветш air èfiov
то iroTijpiov /cat t¡]v àiroplav Sè wcravTWS, èv тф elprjKevar
Kaî Tt eïirw, zovk oîSa. Tpla Sè yévtj àvdpwirwv ovtwç
SeSei^évai SiSátjKovtriv avTov то fièv vXikov, aeV тф elireîv

adventante Salvatore ad earn, propter verecundiam velamen

imposuit Achamoth in faciem suam. Et passiones autem, quas
passa est, significasse Dominum dicunt3: in hoc quidem, quod
Matt. xxvü. derelicta est a lumine : in eo, cum dicit in cruce : Deus meus,
46.
Deus meus, ut quid me dereliquisti ? manifestasse eum, quoniam
derelicta est a lumine Sophia, et prohibita est ab Horo in priora
Matt. xxvi. impetum faceré. Taedium autem ejus, in eo quod dixisset : 4Quam
Matt. xxvi. tristis est anima mea ! Timorem autem, in eo quod dixerit : Pater,
si possibils est, transeat a me caliv. Et aporiam autem (id est
joh. xii. 27. consternationem) similiter in eo. quod dixerit : Et quid dicam
$ Ь nescio. I Tria autem généra hominum [sic] ostendisse docent
Luc. ¡x. 57, eum ; hylicum quidem, in eo quod respondent dicenti: Sequarte?
58.
lines, one of which was omitted by cruce. Et in hoc quidem quod dicit, then
careless transcription at a very early the quotation from S. Matthew.
date ; for every MS. exhibits the same 4 Quam tristis. Gkabe says that
lacuna. Grabe supplies the words, quam most probably should have been
Mosen id perspicuumfecisse, dum velamen written quoniam, representing öti in the
imposuit, &c. Cf. p. 39, n. 2. original. ' But it is not impossible that
1 oûk oída, a Valentinian addition to ùs may have originally preceded the
the sacred text, to mark more com quotation as the equivalent of fO, the
pletely the notion of àwopia. Syriac particle that, prefixed to partici
2 The words were read interroga pial nouns, serves to mark any particular
tively by the Valentinians as expressing state or condition. rO would
a total inability on the part of gross easily lose the particle again by assimi
humanity to follow Christ. lation, and it is not found now in the
3 The carelessness of copyists has Syriac text. Still Grabe is perhaps
caused confusion. After dicunt read in right.
 TER VERSIONES. 71

tw èpwTycravTi, 'A/coXovövo-tö (го/ ', Оик ê^ei о uîof tov àvOpw- S?",1",'^^
Trou Trot! Tr¡v Ke(pa\rjv icXîvai ПсА/ур]* то èè ^v^ikov, èv •tA8^I-TilL
tw etpr¡KÍvai tw e/Voim, ' AkoXov6>j<tw croi, èir'iTpe^ov Sé /áoi
irpwTOv атгота£а<тва.1 то/у èv та) о/ка> /хои* Oùie/y етг' а^оо-
TjOoy т^у X€'Pa è^гlßaXwví /cat e/'y то отг'кгш ßXeirwv, evderoç
ècTTiv èv ту ßaviXeia £e/y t^v /3.J т/оу ovpavwv. Tovtov yàp
Xéyovat tov ixéa-ov eïvai. Ка/ce/Voi/ êè ¿Watrrcoy tov та тгХе/сгта
/uéjoi; т/?у âacatoaùvrjç ó¡uoXoy>¡<ravTa ireiroiwevat, е7ге/то /xrç
всХ^а^та à/coXoi/ôiJo-a/, àXXà vtto ttXovtov r¡TTr¡Bévra, Trpàç
то ßtj TeXeiov yevéo-вш, ка\ tovtov tov ^rv^iKOV yévovg
yeyovévai déXovo-i. To <$è wev/xaTiKOv, èv tw etiretv "Афеу
Toùy veKpoùç daymen тоуу èavTwv veKpovç' cri/ Sè iropevdeis
SiayyeXXe Trjv ßacriXelav tov Qeov' кал èvi Ziaxyaiov toi»
TeXwvov eîirwv ^irevcrai KaTaßt]6i, от/ vqfiepov èv tw oikw
o-ov Seî fie fieîvar toutovs yàp irvev/xaTiKOv yévovs катаууёХ-
Xovvi yeyovévai. Kaî t^v tí/у vapaßoXqv, r¡v r¡ yvvrj

Non habet filius hominis ubi caput rechnet. 'Animale autem, in

eo quod dixerit dicenti : Sequar te, permitte autem mihi "ire et luc.u. ei,
renunciare domesticis: Nemo super aratrum manum imponens, et
in posteriora respiciens, aptus est regno cœlorum. Hune autem
dicunt de mediis esse. Et illum autem similiter, qui multas Matt. x¡x.i6
partes justitiae confitebatur se fecisse, post deinde noluisse [no-
lentem] sequi, sed a divitiis victum, ut ne fieret perfectus, et
hunc de psychico genere fuisse volunt. 3Spiritale vero, in eo
quod dicit: Remitte mortuos sepeliré mortuos suos, tu autem vade et
annuncia regnumDei; Et Zacchseo publicano, dicens: Properans Luc ix. 60.
descende, quoniam hodie in domo tua oportet me manere...*. Et lucxíx.s.
fermenti parabolam, quod mulier abscondisse dicitur in farinae

1 The Abund. MS. has animales, :>аХл1 Д «m2>], Suffer that

but the error is apparent, and all other
MSS. and the editions read animale;
see note 3.
a Here again, perhaps, the Latin text
expresses more faithfully than the Greek
the words originally written by IRENAUS,
for although the word ire has nothing
corresponding with it in the Greek text,
it has in the Syriac, where we read
I should 1/0 and bid farewell. Cf. E.V.
3 The An. MS. has spiritalem, and the
reading agrees with rbv péaov preceding ;
but the concord to be followed is yévos.
4 Post hœc adde, quœ rcspondeant
Grœcis : toótovs yàp TrvevfiariKov yévovt
KarayyéWovo-i yeyovévai, nempe : Hos
namque spiritalis generis fuisse Iradunt.
The MSS. omit Properans.
 72 S. SCRIPTURARUM

Gît L Ma ^y^^pvipévai Xéyerai eii àXevpov <тата тр1а, та тр1а yévtj

MAS&i. vin. §,j\0{¡v \éy0VITf yvvaÎKa /xèv yàp T17V ~2,o(plav Xéyeo-Oai
SiSátrKovaiv àXevpov сгата [та тр1а ], та тр1а yévq twv m. зэ.
àvQpwirwv, irvevnaTiKov, ■fyvyiKOV, yo'iicov ^v/xrjv Sè avTov tov
2ítíT?jOa elptjaQai Siêacricovcri. Kai tov TlavXov SiappySqv e!pr¡-
Kevat ^oïkovç, yp-vxiieovç, TrvevfiaTiKovç' oirov fièv, Oïoç 6
■%0'ùcoç, TOiovToi ка1 ol "xpiicoi' oirov Sè, "^fvy^iKOi Sè avGpanros g. за
ov Sèmerai та tov irvev/maTOí1' owov Sè, TlvevfiaTtKOS àvaicpivei
Traira. То Sè, ^v^iKOf ov Sèmerai та tov trvevfiaTOi, eirl
tov Atifiiovpyov (pacriv eîprjo-dai, ov y^v^iKov ovTa 1 fj.r¡ eyvw-
Kevai цуте Tt¡v /лутера irvevfiaTiKt¡v overav, ¿ii/те то viréppa
avríji, руте tovç èv tw TlXrjpwpaTi Alœvat. "Oti ¡Swv [oti
Sè, a>i/J r//<teXXe aw^eiv о 2сот^(0, tovtoûv та? àirapy(ài àve-
Xaße, tov TlavXov elpr¡icévai' Kai А/ r¡ атгархч ayia, Kai
то фираца. ^Airapyyv fièv то Trvev/xaTiKov etprj<r6ai SiSá-
отсоутеу фира/ла Sè «íyttác, tovt¿<tti tt¡v -^fV)(tKr¡v 'Е/с/сХ^а/ау,

sata tria, tria genera manifestare dicunt. Mulierem quídem

Sophiam dici docent ; farinse vero sata tria, tria genera hominum,
spiritale, animale, choicum. Fermentum vero ipsum Salvatorem
dictum dicunt. Et Paulum autem manifeste dixisse choicos,
i cor. XV. 48. animales, spiritales. A libi quidem : Qualis choicus, tales et
ícor. h. m. ckoici. Alibi autem: Animalis homo non percipit quce sunt
i cor. ü. is. spiritus. Alibi autem : Spiritalis examinât omnia. [Suppl. Id
autem,] Animalis autem non percipit quœ sunt spiritus, de Demi
urgo dictum dicunt, qui cum l'sychicus sit. non cognoverit ñeque
matrem spiritalem existentem, ñeque semen ejus, ñeque eos qui
sunt in Pleromate Л5опез. Quoniam autem eorum quos salva-
Bom. xi. i6. turus erat Salvator initia accepit, Paulum dixisse: Et si delibatio
sancta, et massa. Delibationem quidem, quod est spiritale
dictum docentes: conspersionem autem nos, id est psychicam

1 Grabe observes that the word
веоО is supplied in our received text;
but that it is omitted in the Syriac
version, by S. Joh. Chrybostom in his
commentary, and by Clement of Alex
andria, Strom, v. 557 (Potter's ed.).
Stieren supposes that either the au
thor quoted as usual from memory, or
that he was applying the words as
altered by the Valentinians, who had
their reasons for omitting the word.
The Spirit with them was of Monogenes,
p. *i.
a The unconscious ignorance of
Demiurge, and its removal by Soter,
is described above, p. 64.
 PERVERSIONES. 73

jj? то (pvpapa áveiXt¡cpévai Xiyoveriv avrov, ка) iv avrw 1 o~vv- ^ii'î'tvl'

■ч » » V ? »«9»/ MASS. I. fin.
e<TTa\Kevai, eireiot] r¡v avroç Lvfit]. 4.
17- Kaî от£ iirXavt¡Qr¡ f¡ 'А-уацшб Íktoí то? П\»?|ОЮ-
цато?, Kai e/top^eoôij viro tov XpiarTOV, Kai меХутчвц viro
tov 2a)T^j0O9, fttjvveiv avrov Xéyovaiv iv тш eiireîv, avTov
iXrjXvdevai Ítt\ to TreirXavtifievov [sujppl. irpoßaTOv'j. Upó-
ßarov fièv yàp TrevXavtjfiévov t¡]v цутера avrwv ifyyovvTai
XéyeaQai, è£ тг/v wSe 6é\ov<riv irrirápQai 'Ек/гХ^оч'аг
irXávr¡v Se, Tt¡v Íktoí TlXtjpwpaTOÇ iv ^Int. 7râcriJ toîç iráQeai
àiaTpiorjv, е£ cûv yeyovevai Tqv vXijv viroTiaevTai. 1 r¡v de
yvvaÎKa Tt¡v crapovcrav Trjv oiKiav, ка\ evp'icrKOvarav Tqv Spa%-
Hqv, Tt¡v avw luO(plav SitjyovvTai XéyetrQai, r¡Tií airoXiaatra cf- s and i3.
Tt)V ,'Ev8vfttio*iv avrrji, viTTepov KaQapicrQévTwv 7rávTwv Sià Ttjç
tov ^EoûTtjpoi Trapowlaç eîipltrKei avrqv Sio Kal Tavrr¡v '¿to-
кав'кгта<гва1 кат avrovs ivToç тгХчрсо/лато^. IZv/iewva tov

Ecclesiam, cujus substantiam assumpsisse dicunt eum, et cum

semetipso erexisse, quoniam erat ipse fermentum. /
1 7- Et quoniam erravit Achamoth extra Pleroma, et for- 8 ,
mata est a Christo, et quaesita est a Salvatore, manifestare eum
dicunt, in eo quod dixit, semetipsum venisse ad eam quas errasset Lue.xf. 4
ovem. Ovem enim errantem matrem suam referunt dici, ex qua se4
earn, quae sit hic, volunt esse seminatam Ecclesiam. Errorem
autem, earn, quae est extra Pleroma, in omnibus passionibus immo-
rationem, ex quibus factam materiam tradunt. Mulierem autem in«». 8
illam quse mundat domum, et invenit drachmam, superiorem
Sophiam narrant dici : quae cum perdidisset intentionem suam,
post doinde, mundatis omnibus per Salvatoris adventum, invenit
eam : quoniam et haec restituitur secundum eos intra Pleroma.

1 owwraKKivai is not expressed by Hence aweaTi¡Kévai, constitisse, would

erexisse; either the Greek or the Latin
text has suffered change ; perhaps both.
The older editors adapt the Latin to the
Greek text, and read contraxisse. Gbabb
observes that the metaphor from the
fermentation of dough should be pre
served, and for the word in the text he
proposes to read <rvvavc<TTriKÍvíU. But
the subject of the verb is abrir, mean
ing Christ, à> airif referring to фйрара.
give an unexceptionable meaning, and
was most probably the author's word ;
although his translator read perhaps àva-
тетаХкерал and wrote evcxisse.
3 The restoration of the superior
Sophia to the Pleroma ia described
above, § 3 of this chapter; that of the
inferior Sophia, Achamoth or Enthy-
mesis, towards the close of § iî, when
she is restored to her consort Soter.
 74 S. SCRIPTURARUM

OTtLtS; е'у Taï «T^^Xaf XaßovTa tov Xpto-rov, /caí ev-^apio-Tr/cravTa м. 4o.
MASS. I.viii. i > ~ \ » / TVT~ ' "\ / ^ 0 *v / fi/
4. avrw, Kai enrovTa' rivv cnroAveiç tov oovXov crov, деспгота,
ката то prj/ла (rov ¿v eípt/vr/, tvttov elvai tov Atj/xiovpyov
Xéyovo-tv, wç ||o?J iXeóvTOi tov SctíT^jOO? е/лаве тг/v /летабеегм
avrov, tai t¡v-^apl<TTr¡<Te tw BvOw. Kat Sià rrjs èv tw Eùcey-
yeXlw Kr¡pvacrofÁ.évr¡s ^тгрофуп Soi, етгта етч /лета àvSpoç
ilÇi/Kuiaf, tov Se Xonrov airavra ypovov x^Paí lu-evovat/ç, aj^piç
ov tov ^wrrjpa ISovara eireyvw avrov, кал ¿XáXei irepi avrov
irâai, cpavepwrara rr/v 'A^a/x¿0 /xt/vveadai Siopífyvrai, ¡jns
irpbs ¿Xíyov iSovtra tov ~2iwrr¡pa /лета twv 3 rjXiKiwrwv avrov, o. 39.

w.ü. 28 Simeon autem eum qui in manus suas accepit Christum, et

ffrafias egit Deo, et dixit: Nunc ^remittis sertum tuum, Domine,
secundum sermonem tuum in pace, typum esse Demiurgi dicunt, qui
veniente Salvatore didicit transpositionem suara, et gratias egit
Luc. h. 36. Bytho. Et per Annam, quae in Evangelio dicitur septem annis
cum viro viœisse, reliquum autem omne tempus vidua persévérasse,
donee vidisset Salvatorem, et agnovisset eum, et loqueretur de
eo omnibus, manifestissime Achamoth significan dicunt : quaa
cum ad modicum vidisset tunc Salvatorem cum cosetaneis suis,

1 Grabe remarks that the translator
agrees closely with the received text of
the N. T. in supplying Deo. But the
author manifestly gives the sense of the
passage from memory, and instead of
eCKbynae tov debv exhibits a paraphrase.
2 The translator names the prophe
tess. Stieren corrects the Greek from
the Latin . But the Greek seems genuine,
and requires no correction, if we con
sider the name to have been substituted
by the translator for the sake of per
spicuity.
3 t¡\ikujtú¡v. According to Stieren
this word explains the sense in which
Valentinus uses the term bpoyevtis,
with reference to the angelic train that
accompanied Soter ; i. e. coaeval in point
of origination, and not homogeneous in
point of nature, see note on § 4. But
I am inclined to think that the two
words are used with relation to two
several conditions of their existence.
They were simultaneous with the eman
ation Jesus or Paracletus, § 8, or Soter,
§ 4, and therefore TiXmiGyrai of Soter,
§ 8 ; but they were an атг&вигра of the
entire Pleroma, and, therefore, inter se
bfioyeveîs. Tertullian seems to have
understood the term as having reference
rather to the source of their emanation,
the .Жопэ of the Pleroma, Angelos fá
mulos, simulacra dominorum, 19, and
he shews that their homogeneity could
in no way apply to Soter. Par genus ;
si inter se, fieri potest; si vero Soteri con-
substantivos (ambiguë enim posüum in-
veni) quœ erit eminentia ejus inter satellites
cocequales ? These r¡\iKií¡Tai dyye\oi cer
tainly recal to mind the i£o/j.o(.ovfievot
dyyeXoi of Justin M. Apol. 1. 6, upon
which passage the reader may consult
if he pleases note 3, p. 84, in my Hist,
and Theol. of ilie Creeds. Cf. p. 23, n. 5.
4 It may be observed that remittis is
found in the translation of the same
 PERVERSIONES. 75

Tw Xonrw ^oóVw TravTi fiévovcra iv ту /шеаотутс тгросгеёеу(ето ^¿"i"

* \ / * * t i\« MASS. ]
avTov, тготе ira\iv eXevtreTai Kai атгокатаа'т^а-ес avTtjv ту 4.
avTrjs (TvXvyía. Kat то ovo/xa êè avTÎjç ne¡j.r¡vv<rQai viro tov
2wt^o? eV Tw elpwévar Kai èêacaiw6>] r¡ <ro(pla airo twv
tÍkvwv avTrjs' ка\ viro TlavXov êè ovtwç' 2оф/а»> êè XaXov/nev
iv toîç теХе/otç. Kai та? (ги^и'у/а? êè та? ¿vtoí TrXrjpwfJiaToç
tov TlavXov elpwévai (pâcrKovcriv Ièiri êvos êei^avTa- irepl
yàp Ttjç Trepl tov ßlov ervfyyíai ypáípwv e(pr¡- To fivcTTqpiov
tovto fieya etTTiv, eyw de Aeyw et? Лрю-Tov Kai Trjv Hik-
ícXí/er/av.
l8. "Etî те [7. êè~^ 'Iwdvvrjv tov цавцтф tov JZvplov
êiêdaicoveri Ttjv irpwTtjv ôyêoâêa s fxe/utjvwcevai avraîs Xé^ecri,
XéyovTef ovTWi' 'Iwáw»;? ó равутч? tov Jívplov ßovXofievoi

postero omni tempore perseverans in medietate, sustinebat eum,

quando iterum veniat et reponat eam suse conjugationi. Et
nomen autem ejus significatum a Salvatore, in eo quod dixerit :
Justificata est Sapientia a filiis ejus : et a Paulo autem sie : Luc. wi зв-
Sapientiam autem loquimur perfectis. Et conjugationes autem icor.u.e.
quae sunt intra Pleroma Paulum dixisse dicunt, in uno osten-
dentem; de ea enim conjugatione, quae est secundum hano
vitam scribens ait : Hoc enim mysterium magnum est; dico autem Ерь. v.œ.
in Christo et Ecclesia.j
18. Adhuc autem Johannem diseipulum Domini docent о . 5"
primam ogdoadem, et omnium generationem significasse ipsis
dictionibus. 3 Itaque prineipium quoddam subjecit, quod primum

text, IV. 15. At p. 71 also, in quoting
Luke ix. 60, &феs is rendered Remitte,
1 ¿ir¡ écós. A contrast is drawn be
tween the avÇvylai in common life and
those within the Pleroma. The Л5оп
Ecclesia represented the entire body,
probably, because each JEon was a Ple
roma, and the .¿Eons were all 'Екк\т](г£си.
See p. 21, n. 2. Cf. p. 78, 1. 6.
a It has generally been considered
that the Latin version, et omnium gene
rationem, is redundant. I am inclined
rather to suspect a loss of the words nal
TTjv tG>v iráimav yéveffiv, from the Greek ;
because of the Valentinian comment on
ITaira Si' avrov ¿yévero, as appears a
few lines on ; as Neander says, Genet
ische Entwicklung d. Gnost. Syst. p. 102,
Der Loyas wurde Ursache der Gestaltung
und des Duscynsfür alle folgende ^Eonen.
It may be open to conjecture, however,
whether omnium does not represent
¿Eonum, коХ Trjv tGiv alwvœv yèveaiv.
3 The version is defective and may
be made good from the translation of
BlLLius, by replacing Itaque with the
words Iiismet verbis utentes; Johanne»
Domini discipulus, rerum omnium ortunt
exponere cupiens, juxta quem Pater omnia
produxit.
 76 S. JOHANNES

e&i'i'îa e^'n'e^v T*lv T^>v oXwv yévecriv, кав" t¡v та vâvTa irpoeßaXev ó
MASS.Lvlii.
5. TT
Натур, * apyrjv
' ' Tiva viroTiverai
• 'û тоx irpwTov
" a* vtto
yevvr¡tíev ' ' tov*•
— Qeov, ov ^âj St¡ ка\ Ylàv Movoyevrj кас Qeov kSkX^kcv, èv ф
та iravTa à Пат^о 1 irpoißaXe cn^fiariicw^ 'Yirb Sè tovtov m. «.
(f>t¡<ri tov A.óyov TrpoßeßXtj&dai, ка1 èv avTW Tr¡v oXr¡v ütwv
Atwvwv ovalav, t¡v avrof v<TTepov èfiôp(pwaev 6 Лоуоу. 'Етге<
ovv irepl 7ГpwTrjç yevé&ewi Xéyei, koXwí àiro t>jç àp^rjç,
TOVTeoTi tov 3Qeov icat tov Aoyov, Ttjv SiSauKaXlav тготтас
Xéyei Sè ovToos' 'Ev apxy qv 6 Aoyoç, ка\ о Aôyoç r¡v irpbg
tov Qeov, ка\ Qeoç ^v ô Â.oyoi' ovtoç %v èv àp^rj irpoç tov
Qeov. JlpoTepov SiaoTeiXaç та Tpla, Qeov, ка\ 'AjOj^v, ка\

factum est a Deo : quod 4etiara Nun vocat et filium : et uni-

genitum Domini vocat, in quo omnia Pater 6praemisit [leg. emi-
sit] seminaliter. Ab hoc autem aiunt Verbum emissum, et in
eo omnem Жопиш substantiam, quam ipsum postea formavit
_ Verbum. Quoniam igitur de prima genesi dicit, bene a prin
cipio, hoc est a Filio, et Verbo doctrinam facit. Dicit autem
joh. 1. 1, 2. sic : In principio erat Verbum, et Verbum erat apud Deum, et
Deus erat Verbum : hoc erat in principio apud Deum. Prius
distinguens in tria, Deum, et Principium, et Verbum, iterum

1 As Nbandbb expresses it, p. lot,
in welchem der Valer Alles dem Keime
nach aus sich erzeugte; but the author
is speaking of the spiritual seed, or
yvw<ris, the substantive life of the Ple-
roma, see note i, p. 53, rather than of the
seed of all created substance. The Ple-
roma was the ideal of the universe. The
reader will have remarked that the high
est gift that Л5оп or created being could
receive was that цЬрфшги ката yvwaiv,
that was derived through Nous or Moco-
yev7]s from Bythus, as a spiritual seed.
3 Ka¿ ó p.èv fieivas p.ovoyevT]S Tibs els
tov koXttov tov Harpös rty evOOß-rjaiv Sià
tt)s yvúffews èÇTjyeÎTai toÎs alwaiv, ws
&v Kai viro tov kóXttou aùrov irpofikr)-
eels. Didasc. Or. § 7.
3 The translator gives the synonym,
Filii, by way of gloss.
* The translator evidently read 5 St)
Kai Nw* Kai Tlbv Kai pLOvoyevi) Oeov кёк\т]-
кеи. The Didasc. Or. indicates p.ovoy-
evij debv to be the true reading, àpxb"
yap rbv 'M.ovoyevij \èyovo~i, Sv ка1 вебу
7rpoo'ayoptve<r0at, ¿>s Kai èv rois è£ijs
avriKpvs debv aùrbv St)\ot \èywv, b p.ovo-
yevrjs 6ebs (Syr. 6eov }œl£>, V>f»->)
ó iSv eis tóv kóXttov tov Uarpbs ¿Ketvos
ё%тгут)аато. t&v Sè Abyov tóv èv т% ápxy,
tovtov tóv èv тф piovoyeveî, èv тф уф ка1
ту àk7}$elq. firjvúeí rbv Xpiarbv tóv \6yov
Kai tt)v &t)v' 66ev cIkotus ка1 aùrov
\èyei, tov èv тф Gey тф N<¿> Óvra. § 6.
0 Gkabe, I think, is right in his
conjectural reading emisit; if the pre
ceding word were abbreviated premisit
would easily be written for Pr emisit.
The Arundel MS. has dimisit; and
here the uncial character E, through
the fading of ink in the light central
stroke, may have been mistaken for D.
 PERPERAM ALLEUATUS. 77

Aóyov, iráXiv avrà évoî, iva Kaï rr¡v irpoßoXt)v екатерюр oill'm*
' ~ oetçr],
avrwv i 'i? tov" те V"'"
i tov Kai» tov~ Jxoyov,
Л ' Kai» rr\v
' irpos
< aKKr¡-
'\\ / MASS.e.I. viii.
Xovy ä/ла, Kaï rtjv тгроч tov Патера evwa-iv. 'Ev yàp тш
TlaTpï, Kaï ек tov Tlarpoç r¡ ápyr¡, [èv àpxfî *ra' т5?
àpx^f ô Aoyoç. KaXwç ovv etvev 'Ev ápyj¡¡ qv ¿ Aoyoç' qv
yàp èv тш Y/oô" Kaï 6 Aoyoç rjv irpos tov Oeóv ка1 yàp r)
àpX4' KC" Geoy ¡jv ó Aóyog, àKoXov6wsm гто yàp è/c Qeoû
yevvjjdèv, Geo'y èoTir oStoç rjv èv àpxfi irpoç tov Oeóv
g. 40. fSei^e Ttjv TÍ/y irpoßoXiji rá^iv irávra Si avrov èyévero, Kaï
X<*>pïs avrov èyéveTO 3ovo" ev irâci yàp то?у fier avrov
Aiûxri nop<pí¡<¡ Kaï yevéa-ewç aïrioç ô Aôyoç èyévero. 'AXXà
o yeyovev ev avrw, Фусп, ía>r¡ eariv evuaoe Kai 3o~vlvyiav

ea univit, uti et emissionem ipsorum utrorumque ostendat, id

est, Filii et Verbi, et earn quae est ad invicera simul et ad
Patrem unionem. In Pâtre enim et ex Pâtre principium, in
principio autera et ex principio Verbum. Bene igitur dixit, In
principio erat Verbum; erat enim in Filio : Et Verbum erat apud
Deum: etenim principium. Et Dem erat Verbum, consequenter;
quod enim ex Deo natum est, Deus est. Hic enim erat in "prin
cipio apud Deum, ostendit emissionis ordinem. Omnia per ipsum joh. i. з.
facta sunt, et sine ipso factum est nihil. Omnibus enim iis qui
post eum sunt iEonibus, formationis et generations causa Ver
bum factum est. Sed quod factum est in eo, inquit, vita est:

1 Bene notandum hoc, sive Irencei
sive Valentinianorum, axioma, per quod
vera Deilas Christi, ulpote ex hypostasi
Patris geniH, probari potest. Grabe. Bx
eo enim, quod Principium esset apud
Deum, Valentiniani colligebant, Verbum
quoque apud Deum esse, quia Verbum in
Principio, id est Filio, juxta eorum plá
cito existebai. Ibid. And Massuet, Ex
eo enim, quod Verbum esset in principio
й ex principio, concludebant Verbum
esse apud Deum, quia Principium, i. e.
Filius Deus est.
s oii" tv. The Valentinians were
riot peculiar in closing the period with
these words ; some ofthe Catholic fathers
exhibit the same defective reading, as
indeed does Ibenísüs, r. 19, n. 2, m. 8,
&c. Hpbs 5è toùs rip irepl Klùvuiv àva-
ifKáaavTas à> <rv¡\ryiais р.уво\<уу1ач, ка1
olofiévovs iivb NoO Kal *A\î70e/aç irpoße-
ßXijo-eai \byov Kal Çurijv, oùk àirldavov ка.1
таита. áiropTjíTai. ITws yap ij кат* airroùs
cvÇvyo? toxi \byov fail rb 'y^opfrat èv
Tip avÇôyip \a/xß<üiei ; 8 yéyove yàp, фг)вЬ,
iv airrip, SnXovoTi тф irpoeipriuivip \6yip,
fail i¡v. Ошв. Tom. ш. Comm. in Joh.,
also S. Cyril Al. in Joh., S. Augustin,
TV. i. in Joh., &c.
3 ffvÇvyla*. The Latin has the
plural, but the Greek expresses the cor
rect sense, for the author is speaking of
no other copula than that of Logos and
Zoe. May not the untranslated text have
read ovÇvylat ip-vripiveve] The same
Valentinian notion is repeated in the
 78 S. JOHANNES

GRi'i'ia *PL4vv(re' Ta fcev yap oXa, еф);, Si avroû yeyevij<r6ai, Vji'

MASS-'l'viii
s V * ev
Iwrjv > аутш.
' л J\vtt¡
A rf 9 r¡t ev
ovv » avTw
»л yevofxevr¡
f 01кеютера
» / ea-riv
» л
èv аьтш Twv <V avTov yevofíévwv o-vveaTi yàp avTw, кал Si
avrov картгофоре!' eVet^rç yàp етгмрёри, кал r¡ IÇwrj f\v то a<pwç
twv civdpwirwv,* AvdpwTrov eiirwv apTi, Kai tt¡v 'EKKXtjaíav ¿fiw-
vv/xwg tw ^AvBpwTrw è/juqvvtrev, ottwç Stà tov ¿Voy ovópaTOi m. 42.
Sr¡\wcrij TT¡v TÍjy crvQjyíaí Koivwvlav. 'E/e yàp tov A.óyov ка.1
Tr¡<¡ Ziwr¡í "A.v6pwTTOí ylverai кал 'ЕктсХ^оча. Фсоу Se élire twv
avupwTTWv Tr¡v Zjwr¡v, oía то TrewwTicruai avTOvç vir avTr/ç, o or¡
еат1 ixefiopcpwadai кал vre<pavepwcr6ai. Tovto Se ка\ 6 TlaûXoç
Xéyer Hâv yàp то (pavepovpevov (pwç ¿cttiv. 'Exeí to'ivvv
é<pavépwae Kai ¿yévvtjae tov те "AvQpwirov ка) Ttjv 'Е/скХ^ача!/
f¡ Zw¡], фсоу eïpijaQai ^eípr¡Tai^ avTwv. 2афа)у ovv SeSqXwKev
¿ 'leoávvtR Sià twv \¿ywv tovtwv, та те aXXa, Kai Tt¡v
TerpáSa Tr¡v SevTepav, Áóyov Kaï Zwtjv, *A.v6pw¡rov Kai 'Ек-
K\r¡aríav. 'AXXà ßrjv ка\ Tr¡v irpwTt¡v èfiqvvo-e тетраЗа' Sitjyov-

hic enim syzygias manifestavit: Omnia enim, ait, per ipsum facta
sunt, vita autem in ipso. Haec ergo quae in eo facta est, proxi-
mior est quam ea quae per ipsum facta sunt: cum ipso est enim,
joh. i. 4. et per ipsum fructificat. Quoniam infert, Et vita erat lux
hominum. 3 Hominem autem nunc et Ecclesiam simili nomine
significavit, ut per unum nomen manifestet syzygias communio-
nem. Ex Logo enim et Zoe Homo generatur et Ecclesia.
Lumen autem dixit hominum vitam, quoniam illuminati sunt
ab ea, quod est formatum et manifestatum. Hoc autem et
Eph. v. i3. Paulus dicit : Omne enim quod manifestatur lumen est. Quoniam
syr. Ц^} igitur vita manifestavit et generavit Hominem et Ecclesiam,
lumen dicta est eorum. Aperte igitur manifestavit Johannes
per sermones hos, et alia, et quaternationem secundam, Logon
et Zoen, Anthropon et Ecclesiam. Sed et primam significavit
tetradem. Narrans enim de Salvatore, et docens omnia, quae

Didasc. Or., ó yèyovev èv ain-ф тф \&уу,
fail yjv ij ffùÇvyos' 5ib Kai tprjaiv o Kúpws,
èyù eî/д rj fwij. § б.
1 Massdkt reminds his reader that
the Macedonians or Pneumatomachi
adopted this Valentinian view of the
same text, that they might include the
Holy Spirit, with them a mere spirit of
life or èvre\èxeia, among the number of
things create.
3 ó Sè èv TaVTÓT7}Tl flOVOyÇVT)Sf ой
ката Súvapuv àdiàaraTov à аилт}р èvepycî,
ovtós èari тЬ фш$ TT¡s ÍKK\r}<rías тт)Ч тгрб-
rcpov èv tTKÓTíp Kai èv àyvoia o6<njs.
Didasc. Or. § 8.
3 The MSS. have Homines.
 PERPERAM ALLEGATUS. 79

fievoç yàp irepi tov 2<t>TÍJjOO?, кси Xéywv irávra та ¿ktoí tov qb¡" J; }; }g
•V / n* » л i« л \ / i MASS. I. vili.
irArjpwfiaTOS ci avrov fiefiopcpwauat, Kapirov eivai (prio-iv s.
avrov 1 iravroç tov irXt]pwf/.aroi. Kat уа/э <j>wç eíprjKev avrov
то èv ту a-Koría (paivófievov, Kai /u>/ Kara\ri(p6èv vir avríji,
¿ireiSrj irávra rà 2 yevó/ueva ¿k tov iráOove áp/uótrae ijyvoqdtj
vir *avrr¡<¡. Kaî vlov Sé, icai aX^detav, icai fy>r¡v Xéyei avrov
Kai Xóyov аарка yevófjievov ov rr¡v S¿£av евеа<та/иева, <pr¡cri,
Kat %v t¡ Só^a avrov, 4o1a qv f¡ rod fxovoyevovi, r¡ viro tov
irarpoç SoQetTa avriô, ^тгХ^ргц -^áptroí Kai àXrçôe/aç. Á.éyet

extra Pleroma sunt, per eum formata, fructum quoque eum

esse dicens intra Pleroma. Etenim lumen dixit ilium quod in
tenebris lucet, et non comprehenditur ab eis, quoniam omnia quae
facta sunt ex passione formans, ignoratus est ab eis. Et Filium
et Veritatem et Vitam dicit eum, et Verbum carnem factum :
cujus gloriam vidimus, ait, et erat gloria ejus qualis erat uni-
geniti, quae a Patre data est ei, plena gratia et veritate. Dicit
1 iravrbi is undoubtedly the true pçùçraï SàÇav ths Movoycpovs* ôVt els xal
reading; the Valentinian Soter being 6 airrós wv èv pèv ту кт1о~и тгрьугЬтокЬ?
an emanation from the collective Ple (o-Tiv'l7i<rovs, èv Sè ir\riptíp.aTi Movoyevr/s.
roma, see end of § 4. The translator 5 irX^/njs. The Valentinian, as Grabs
read ívtós. shews, did not stand alone in referring
s ya>. ¿k tov TráSovs, i. e. the forma this word ungrammatically to Sb^av in
tion of matter and material objects from stead of to \070s ; he cites S. Ctr. Al.
the passion of Sophia. and Theophtlact. It would seem that
3 avTTjs, -rijs dKoríai sc., that is, all this entire passage, from the first refer
that was not of the spiritual seed, for ence to the opening of S. John's Gospel,
so i¡ okotIo. is interpreted in the Didasc. introduced with the words A^yocres
Or., ко! T) OKOrrla avrbv où KaTc~\aßa>, о! oítu>s, to the end ofthis section, is quoted
àTOOTar^icavres, Kai ol \oiirol twv o\vOp¿- from the writings of the Valentinian
ttwv, ovK tyvwcav aùrbv, ко! ó ÖdVaros où Ptolemíxs. The misquotations of Scrip
Ka.Tèo~x*v aùrbv. § 8. Hence, perhaps, ture are marked with a (priai, and in the
the translator expresses that which he present instance error is exposed by the
knew to be his author's meaning rather production of the exact words of S.
than his exact words when he renders John. The genuine text, therefore, with
иг' ctÙTTjs twice by ab eis. its prefatory Xéyci Sè ovtws, is parenthe
4 There is some heretical significance tical ; just as in the outset the Valen
in this alteration from ws to oía r¡v 4 tov tinian perversion of the Apostle's words
Mw. For the Valentinian 2штт)р upon is first given, and the text itself is then
earth was ó трытЬтоко? 'Irç<roOs of whom added parenthetically, \éyei Sè oú'tws,
it was said S. John was speaking ; but h ápx§ iff à Abyos, к.т.\. The reader
in the Pleroma he was è /lovoyevfy, as will also observe the paraphrase of the
the Didasc. Or. states § 7, 6 Sè iv words Trapa rarpbs, whereby the glory
ravda ixpOds oík (ti ptovoywty, à\\' ús of the Only Begotten, i. e. his modal
fwvoyevfy Trpàs tov àTro<rTo\ov irpotrayo- subsistence or yvwais, p. 53, n. 1, and
 80 ALLEGATIONS

ад? í' i' if' ^ OVTWS' Kat ó Xóyos <ràp£ èyévero, ка\ èaK^vwerev èv
MAS&i. via. jjju^v, ка] édeacráfieda rr¡v êô^av avrov, So^av ws /JLOvoyevoûs
irapà TLarpos, Tr\r¡pr¡s X"i°iT0? Kai oXijdeias. 'Акрфш?
ovv Kai rr]v Trpwrrjv è/uyvvcre rerpáSa' 1 TLarépa eîirœv, м. 43
ка\ Xápiv, кал rov Ш-ovoyevrJ, кал 'AXjJöetac. Ovrws ó
'Iwávvqs irep\ rrjs irp¿Tr¡s ка\ fJ.t¡rpos twv o\wv Alwvwv
oyéoáSos eípr¡Ke. Tlarépa yàp e'ípijKe, /cat Xápiv, ка) Movo-
yevtj, кал 'AX^Öetap, кал hóyov, кал Zwtjv, ка! "Á.vQpwTrov,
кал ,^KKkt}arlavQ'.
19. 'Opâs, áyairr¡re, Trjv piOoSov, ¡7 ol \pwfJ.evoi (ppeva-
irarovcriv éavTovs, éirr¡pea(ovres ràs ypacpàs, то тгХаагца
avróov è£ avrwv avvia-ráveiv Treipwfîevoi. Aià rovro yàp кал

joh. i. 14. autem sic : Et Verbum caro factum est, et habitavit in nobis, et
vidimus gloriam ejus, gloriara quasi unigeniti a Pâtre, ^plenum
gratia et veritate. Diligenter igitur ostendit primam quater-
nationem, Patrem dicens, et Gratiam, et Monogenem, et Veri-
tatem. Sic Johannes de prima et matre omnium Жопит ogdo-
ade dixit. Patrem enim dixit, et Gratiam, et Monogenem, et
Veritatem, et Verbum, et Vitam, et Hominem, et Ecclesiam.
Et Ptolemaeus quidem ita. J
Q j¡_ 19. Vides igitur, dilectissime, adinventiönem, qua utentes
seducunt semetipsos, calumniantes scripturis, Actionem suam ex
eis 4 constare annitentes. Propter hoc enim et ipsas eorum ad-
not his very substance was derived from out this section, excepting only the two
the Father. first lines and the parenthetical texts.
1 Иат^а, i.e. BuftSx • Xdptv, i. e. Ptolemy and Heracleon were the chief
Ziyr/y. § I. It is evident therefore that teachers of Valentinianism in the West,
the western Valentinians included By- and in the East Theodotus, Axionicus,
thus and Sige in their system of thirty and Bardesanes, who, however, is styled
Жопв. It will be seen in the sequel that more justly the precursor of Maniche-
the Eastern branch of this heresy ad- ism. Hipp. Phil. vi. 35.
hered more closely to the original notion 3 Plenum, Massuet's reading is con-
of Valentinus, and treating Bythus as firmed by consent of MSS. in V. xviii. 2.
the Monad, and Sige as a mere negation, 4 constare, confiare would make a
made up the number of thirty by sub- better sense if the Greek agreed. The
stituting in their place Christ and the Ogdoad as forming an even number was
Holy Spirit ; these two .ЛЗопв were in- feminine ; the even numbers, according
eluded in the Pleroma, and such a mode to the Pythagorean notions so manifestly
of enumeration very likely expresses the adapted by Valentinos, were consi-
original conception of the heresiarch. dered to involve the feminine idea, as
a Suppl. Kai h nh ПтоХе/мши ovtus, the oddnumbers were deemed masculine,
whose words have been quoted through- So Hippolytüs, speaking of the Pytha-
 EEFUTATIO. 81
avToç [ctib-àçj Trapedé/ir¡v avrwv 'ràç Xé^eiç, Iva è£ avrwv *• }■ J*
KaTavot¡(Tr¡i t>]v iravovpylav Trjf fiedoSelaç, «rat t^i> Trovr/plav MASS-l lx-'-
t^î xXaVijç. ITjoá)TOi/ <yàjO et тгроекепо 'Iwavvy Trjv âvw
oySoàêa fJLtjvvcreiv, Tr)v tÚ^iv av Terr¡pr¡Kei Ttjç irpoßoXrJs, ка\ f- '• мнили.
t^p "крштг\\> rerpáSa (reßaafjuwTa'Triv ovarav, кавощ Xéyovcriv,
iv TrpoûTOiç âv теве1к€1 toÎç ovófiacri, ка\ ovtwç * eVe^et^öi; rr)v
êevrépav, Iva êià tí)<¡ табеса? twv ovofiaTwv f¡ tÚ^ií Ser^Oy
Trji ¿ySoáSos' Kai ovk âv /хета ToaovTOV ёшатгцла, wç ек~
XeXrjarfjiévoç, етгата ávanvr¡<r6eis, етг еаг^атсо тгрштгц €fxifivr¡TO
TerpdSoç. "ExeíTa èè teal та? arv^vyiaç (rrjfiâvai 6¿Xwv, Kai то
Ttjç 'ЕккХг/сгсщ ovk âv irapéXnrev ovofta' à\\' г) кал eVt twv
Xoiirwv o-vXvyiû>v г)рке<твг1 ту twv àppévwv irpo<rriyoplq, o/u.oiwç
Svvafjiêvwv KaKelvwv awuiraKOverrOai, Iva tt)v kvoTtyra êià
ttÚvtwv TrecpvXaKwv [suppl. et twv Xoittwv та? avtyyovi

posui astutias et dictiones, ut ex eis consideres malitiam inven-

tionie et nequitiam erroris. Primo enim si propositum esset
Johanni, illam quae sursum est octonationem ostendere, ordinem
cuetodisset utique emissionis, et primam quaternationem, cum
sit venerabilior, quemadmodum dicunt, in primis utique posuisr
set nominibus. et sic adjunxisset secundam, ut per ordinem
nominum ordo ostenderetur octonationis : et non utique post
tantum intervallum quasi oblitus, 3deinde commemoratus, in
novissimo primas memoratus misset quaternationis. Deinde
autem et conjugationes significare volens, et Ecclesiae non pras
termisisset nomen; sed aut et in reliquis conjugationibus сопт
tentus fuisset masculorum appellatione, similiter cum possent et
illa simul subaudiri, ut unîtatem per omnia esset custodiens;

gorean Tetrad says, 'Apißpis yéywe
irpdiTwi àpxht Ä7re/3 iarh> ívy áó/)íírTos,
&кат&кт)тгтоъ, tywv év ¿avriji Trabas tous
lv' ÍTreipov ôvvafiivovf iXfieîv aptdßovs
катА тЬ ttXîjôos. Tur Si ápiB/iwv ápxb
yiyove кав' virbnTatrw i¡ тритп p.ovàs,
ijVts ¿<rrl /¿ovas S.parp>, yevvüaa TrarpiKW
Trairas toùs áWovs ápíáfioós. Atúrcpov
il Svas 0rj\vt dpiö/iis, ô Si aùràs icol
ipTioí irrb twv ápie¡j.rfTiKwi> raXetrcu.
Iplrov ii rpiát àpiOpit &par¡v, o'tos icai
тгчритаЫ vwb tûv ipt$ii.rfrtK&i> vtvop-oQi-
VOL. L
rurrat какешвш. 'E?r¡ iräcri Si Tofrrois i¡
TfTpas 6rj\v$ ápidfibs, ó Si avrbí ка1
aprtos iraXeÎTCu Sri dijXvs í<ttIv. Phil. т.
1 Suppl. ras Tfxvàs Kai. Cf. Int.
' For ¿irffetfxífy Grabk proposes tor
read irefeÛKCi, and Massuet ¿7r¿fei/£e.
It is more probable that ÍTe£e¿xt)n àv
i) Sevrépa was written originally.
3 MS. Clermont, dein recommemo-
ratus, which reading seems to embrace.
the elemente ofthe several líaráetóíonca,
deinde comm. and de re comm.
6
 82 ALLEGATIONS

brÎI'ii катеХеуе, каг Trjv tov 'Avdpoóirov av fie/j.r¡vvKei o~v(vyov,

MASS I.ix.í. Kai* ovK
J av
+ a<pr¡Kev
У i* ' fiavTeias
ек / гцлач
' ~ -\Xa/upaveiv
О' *
Tovvo/xa ' ~
avTr¡s.
<ï>avepà ovv r¡ Ttjs èj-tiyrjcrews 1 irapairolr¡<ri$. Tov yàp 'Iwávvov
eva Qeov iravTOKpaTopa, Kai eva fxovoyevfj XpiCTTOV 'Irjcrovv
KrjpvvtrovTOÇ, Si ov t¿ irávra yeyovévai Xéyei, tovtov viov м. 44.
^l. Aóyovj Qeov, tovtov ^líovoyevrj, tovtov irávTwv iroit]Tt¡v,
tovtov <pws áXíjOivov (puiTiÇpvTa irávTa avQparirov, tovtov
koct/aov iroir¡Tr¡v, tovtov eis та ïSta e\r¡Xv6¿Ta, tovtov
avTov о~арка yeyovoTa, Kai ео-к^шкота èv r¡fúv ovtoi
irapaTpiirovres ката то iriOavov Ttjv ¿^ytjatv, aXXov fièv
tov ^¡Lovoyevrj QéXovaiv etvai ката tt¡v irpoßoXrjv, ov Sr¡ ка\
*ápyt¡v KaXovcriv, aXXov Sé tov "Е/Ойтцра yeyovévai déXovai,
Kai aXXov tov Aóyov 3vlov tov Movoyevovs, ка.1 aXXov tov
Xpia-Tov els èiravôpQwaiv tov irXt¡pwfjiaTOS irpoßeßXrinevov о. 42.
ка\ %v eKa<TTOV twv eîpqfiévwv apavTes àirb T>js áXt¡6eías,
KaTayj)r¡<ráfievoi toîs ovopaariv, els Tt¡v ISlav viródecriv fxerr¡-

aut si reliquoram conjugatîones enumerabat, et Anthropi, (id

est, Hominis) utique manifestasset conjugem, et utique non
G) ¿ remisisset de divinatione nos accipere nomen ipsius. j Manifesta
igitur expositionis eorum transfictio. Johanne enim unum
Deum exponente [l. Omnipotentem], et unum Unigenitum
Christum Jesum annunciante, per quern omnia facta esse dicit,
hune Verbum Dei, hunc unigenitum, hunc factorem omnium, huno
lumen verum illuminans omnem hominem, hunc mundi fabrica-
torem, hunc in sua venisse, hunc eundem carnem factum, et
inhabitasse in nobis : hi transvertentes secundum verisimilem
[verisimile] expositionem, alteram quidem Monogenem volunt
esse secundum emissionem, quern scilicet et Principium vocant :
alteram autem Soterem, (id est, Salvatorem) fuisse volunt, et
alteram Logon, (id est, Verbum) filium Monogenis, (id est,
Unigeniti) et alteram Christum ad emendationem Pleromatis
emissum : et unumquodque eorum quae dicta sunt auferentes a
veritate, et abutentes nominibus, in euam argumentationem
1 TrapaTolTjcris, the preposition having 3 Monogenes was called the Son of
its peculiar force, conveys tie notion of Bythus, but we do not find elsewhere
perversion, e. g. vain fiction. Compare that the Word was derived by Va-
the last words of § 20, p. 89. lentinus from Monogenes by filia-
8 Bythus was the irpoapxn ; NoOs, the tion ; it is perhaps the author's own
reflex of Bythus, was called àpxtf. See§i. inference.
 REFUTATIO. 83

чеукар, ихтте кат avToîii èv тоГу to&ovtoií tov 'Itoávvqv tov q1^'/-^-
K.vpíov 'Irjcrov ХркгтоО pveíav [suppl. fir¡ tíVJ iroieio-Oai. Et MASS-1"'x 2'
yap Патера elptjKe, Kai Xapiv, Kai Movoyevíj, ка\ 'AXydeiav,
Kai Á.óyov, Kai Zwrjv, Kai * AvdpwTrov, Kai 'Е/с/сХ^а/аг, ката
Tr¡v èKelvwv {пговеспи тгер\ ríy? тгрштщ oySoàSoç eipt¡Kev, èv if
ovSéirw 'îtjaovi, ovêéirw XpuTTOí ¿ tov 'looávvov êiêào~Ka\oç.
"Oti Sè ov irepi twv avXyyiSsv avTwv ¿ 'AttÔcttoXoç elptjKev,
àXXà 7repi tov Kvpíov iipwv 'Irçcroû XpiaTov, ov ка) Kóyov
oiSe tov Эео?, avToç тгетгощке (pavepáv. 'A.vaKe(pa\aiov/xevoi
yàp тгер\ tov eipypevov avrw 1 ávw èv apffl A.oyov, eTre^tjyetTar
Kat ó A.6yoç <ràp% èyévero, кal éaKr¡vwa,ev èv f¡fúv. Ката êè
Tr¡v èKelvwv viróOecrtv, ov-% 6 Ào'yo? <ràp£ èyévero, oç ye ovêè
%\6é тготе èKToç Т1\>]ршрато?ш àXXà ó tÇ? a oiKOvofilaç цета-
yevécTepoi tov Á.¿yov "Ziwryp.

transtulerunt : ut secundum eos in tantis Johannes Domini

Christi Jesu memoriam non fecerit. Si enim Patrem dixit, et
Charin, et Monogenem, et Alethian, et Logon, et Zoen, et
Anthropon, et Ecclesiam, secundum illorum argumentationem
de prima ogdoade dixit, in qua nondum Jesus, nondum Christus
Johannis magister. Quia autem non de syzygiis ipsorum Apo
stolus dixit, sed de Domino nostro Jesu Christo, quem et Ver-
bum seit esse Dei, idem ipse fecit manifestum. Recapitulans
enim de eo Verbo quod ei in principio dictum est, insuper ex-
ponit: Et Verbum carofactum est, et inhabitavit in nobis. Secun
dum autem illorum argumentationem, non Verbum caro factum
est, quod quidein nec venit unquam extra Pleroma : sed qui ex
omnibus factus est, et sit posterior Verbo, Salvator. f
1 вмы. The omission of any equi- supposes that Epiphanids has preserved
valent for this particle in the Latin the genuine words, and that the trans-
version, makes it doubtful whether the lator, taking an unusual degree of lati-
word ought not to be omitted in the tude, has rendered them freely. Mab.-
Greek. The writer, however, is con- suet takes just exception to this mode
trasting the two passages, wherein it is of settling the difficulty, as being wholly
first (Душ) predicated of the Aóyos that at variance with the close spirit of the
He was h ipxfii and subsequently, that translation. Stieren launches out into
iràpl hfévíTo, and, by a comparison of an irrelevant discussion upon certain
the two, he deduces the proof that the phases of Valentinian error, but leaves
same Logos which was in the beginning the difficulty unsolved. That either the
was also incarnate. text or the translation is faulty is cer-
s olKwo/ilas. How is the Greek here tain ; perhaps both. Billius corrects
to be harmonised with the Latin ? Grabe the Greek to the Latin, and proposes,
6—2
 84 CHRISTUS JESUS
•JB. i. i. 20. 20. Макете ovv avorjTOi, ort 'Ii;<roPi 6 iraOoov virep м. 45.
ri/Awv, o Ka-racrKrjvwarai ev rjfiiv, ovtoç avToç etTTiv о JVoyoç
tov Qeov. Et fiev yàp aXXo? Tty twv Aiœvwv virep Ttjs tj/mtov
avTwv awTtjplas <ràp£ èyévero, eiKoi r¡v irepi aXXou elptjKevat той
,AitÓo-to\ov. Et Sé ¿ Aóyos 6 tov TlaTpoç 6 кaтaßàí, avTOi
¿ctti Kai 6 avaßa*}, 1 ó tov fióvov Qeov /j.ovoyevr¡í vloç, ката Tt)v
tov TIaTpos evSoKiav <гарка>6е\? virep àvQptinrwv, ov тгер) aXXov
Tivos, ovSè irepi oySoâSoç tov \6yov 3 èfiireirolriTat, áXX' t¡
irepi tov IZvpiov "'ltja-ov XpicrTOv. OvSè yàp 0 Aoyog кат
avTOvç irpor¡yovfjLÍvu>í o-àp^ yéyove. Aéyovcri Sè tov 1EwT>jpa

Q ^ 20. Discite igitur insensati, quoniam Jesus, qui passus est

pro nobis, qui inhabitavit in nobis, idem ipse est Verbum Dei.
Si enim alius ex jEonibus pro nostra salute caro factus est,
sestimandum erat de altero dixisse Apostolura. Si autem Ver-
Eph. iv. io. bum Patrie qui descendit, ipse est et qui ascendit, ab uno Deo
unigenitus Filius, secundum Patris placitum incarnatus pro
hominibus, non de alio aliquo, ñeque de ogdoade Johannes
sermonem fecit, sed de Domino 3Jesu Christo. Ñeque enim
Verbum secundum eos principaliter caro factum est. Dicunt
instead of ¿ tíjs oIk., to read ó éV vávrav is of the only God, and is the negation
yeyovès. Massukt combines both Greek of the Gnostic notion that the Soter
and Latin, thus, i ¿k irdvruv yeyovùs, was a joint emanation from all the iEona
Kal TÍjs oIk. But may not the translator of the Pleroma. With regard to the
have rendered the Greek term olKovo/ila words adduced from Eph. iv. 10, Valen-
in this place by œconomia, as is usual tinds also assigned to them their Catho-
with the Latin fathers, Tertullian lie interpretation. . In the Didasc. Or.,
especially ? If so, I would propose an after it had been said that the same pri-
alteration both in the Greek and in the тагу emanation was called Monogenes
Latin, e. g. dXX' ó ту oUovop.la ytvà/ievos in the Pleroma, but Jesus, the first-
■/jre pierayevforepos к.т.\. Sed qui econo- begotten in creation, it is added, ó Sè
mia (mendose, ex omnibus) factus, et sit aÚTÓs éVri toioOtos ûv кк&атц, oíos кехы-
[д те] posterior, &c. For an explanation pyjaBai Sivarai' ка.1 oi'ôéVore тоО ¡lelvav-
of the dispemational <гшт7)/> the reader tos ô Karaßäs neplÇerai, ¡pijai yàp 6
is referred back to § 1 1 ; he may com- dirdoToXos, ó yàp ivaßàt aírrót fort к<й
pare also the next section. ó Karaßds. § 7.
1 The translator for ó reads <bro, 2 The translator adds Johannes.
which, in fact, gives a heretical cast to Scripture is so frequently cited by a
the words. To say that the Word de- mere <pt[<ja>, that in all probability the
ecended from the only God, would be to author's name was omitted in the ori-
advance a statement with which almost ginal.
every heresy but Sabellianism would 3 These names are restored to the
symbolise. ¿ тоС phyov Qeov expresses Greek order, on the authority of the
as closely as àirà т. p.. 0. that the Word Arundel MS.
 IPSE EST VERBUM. 85

èvêvcrao-вси 1 (rwfia y^vyiKov ек t>¡í oiKOVOfj.ías катеа-Kevaafiévov mJi'l*

appt/TW irpovoia, irpoç то opœrov yeveauai, Kai "y-t]\a(pr¡Tov.
2àjD£ Sé ècrriv r¡ apyala ек тод yod ката tov 'ASàfJL f¡ T
yeyovvîa TrXàaiç viro тод Qeod, r¡v aXijöwy yeyovévai tov
A.óyov тод Qeod éfjLr¡vv<rev 6 ^ïwàvvtjs. Kat \é\vrai avrwv t¡ \
тгрштг) ка\ àp)(éyovoç oySoàç. 'Evoç yàp koi тод avrod êei-
Kvv/iévov Áóyov, Kai Movoyevodç, ка\ Zcoíjy, koi Фо>то?, /cat
"ZiWTtjpoi, Kai Хркттод, Kai Ylod Qeod, Kai tovtov avrod
aapKUiQévTOç virèp fipwv, XéXirat f¡ Trjç oySoâêoç 3 <TKr¡voTrt]y'ia.
g. 43. Tavrtji} èe XeXvfxéviji, èiavéïrTOOKev avrwv тгааа t¡ viróBecri'}, r¡v
4-^evSwç oveipwTTOVTeç 5 KaTaTpéyovai tS>v ypacpwv, lèlav iiró-
deaiv avairXavanevoi. "Еттта Xéj^etç Kai ovó/пата a"iropáSt]v
Kelfieva o-vWéyovTeç, ßeTa(pepovcri, Kadws тгpoeipwafxev, ек rod

enim Sotera induisse corpus animale, de dispositione aptatum

inenarrabili providentia, ut visibile et palpabile fieret. Саго est ' л M
autem illa vetus de limo secundum Adam facta plasmatio a Deo,
quam vere factum Verbum Dei manifestavit Johannes. Et
? -
soluta est illorum prima et primogénita octonatio. Cum enim
unus et idem ostenditur Logos et Monogenes, et Zoe et Phos,
et Soter et Christus [et] filius Dei, et hie idem incarnatus pro
nobis, soluta est octonationis illorum compago. Нас autem
soluta, decidit illorum omnis argumentatio, quam falso nomine
eomniantes infamant Scripturas, ad propriam argumentationem
confingendam. |Post deinde dictiones et nomina dispersim posita 9, if
colligentes, transferunt, sicut praediximus, ex eo quod est secun-

1 Still there was nothing ùXi/cèx in in Christ, also iaKfywaev h гцйзг.

the Saviour. His body was ík rijs
&фа?ои% \f/vxíKrjs oí/atas, and as such
under the regime of the Demiurge ; such
at least was the western notion. The
eastern phase of the heresy imagined,
bri TrvevfiaTiKÓv r¡v тЪ сш/ха той ^tarijpos.
Hippolyt. Phil. vi. 35.
3 Or, as the author before expressed
it, àp"pi)Ti# тех"ff. See p. 52, n. 5.
3 {TKriiioirrr/la., apparently in con
tinued allusion to the words of S. John,
where after the declaration, koí ó Aàryoî
ffàpï; èyévero, it is added ка1 éaKr¡vwff€v
èv ii/Mf. The Ogdoad, centring as it did
4 The Latin version has folio nomine,
indicating xf/evSoivvfiias, in its abbreviate
form ^euSwöis. Grabe, Massüet, and
Stieren agree in condemning the read
ing followed by the translator, still an
allusion to the words of S. Paul, 1 Tim.
vi. 10, may justify it ; and the Valen-
tinian correlatives are a sufficiently close
illustration of the àvri0éaeis rijs \j/ev5<a-
yvfiov yvu<T€us of which the Apostle
speaks ; compare also с. v.
5 KararpixoMi, as in Athen, v.,
тгисрш$ *А\кфи18ои кататр£х<С~С;* olvó'
tpXvyos. Fall foul of. /
 86 CENTO

GRU* ката (pvcrtv els то irapà <pv<riv ofuoia iroiovvTes toîç vvo-
mass.i.h.4. 0¿creií T¿? Tutoieras avTOÎs TrpoßaX\o/u.evois, етгегта ireipw-
fievois ек twv 'O/Jifipov iroitjfidTwv 1 [xéXerâv avTaç, шетте toví
àireiporépovs èoiceîv èir ¿Kelvt¡s tî?ç è£ viroyulov fiefieXerti/xevris
virodétrews "Ofir¡pov та eirr¡ ireTroirjicevai, Kai iroWovs <rvvap-
iraCecrQai Sid Ttjs twv eirwv avvdeTOV aKoXovdias, f¿r¡ apa
та\}& ovTwç "Ofiijpoç e"ir¡ тгетг oir¡Ki¿s. 'Qs ó tov 'Ирак\еа {лго м. 46.
UjvpvaOécús èirl tov èv тш "АЛ? Kvva irefivoixevov *èià тш
'OfjítjptKwv (ttÍ)(wv ypátpwv ovtws' (ovSèv yàp /ccoXJet irapa-
êely/xaTOS X^P1" ^TrifjLvi]a-e>jvai Kai tovtwv, ó/ло/ау ка\ Ttjs
avTtjs ovar¡s е'тп^ег^а-есо? toîs а/хфотёро1?Л
Od. к'. 76. 'fit eliroov, àiréireitve bôftiûv ßapea a-Tevá^ovTa
Od. ф'. 26. Фшв ИракХуа^ fieyá\wv етгиатора еруши,
II. т". 1S3.J Eùputrôtlîç, SöeveAoio тгше Пбро-^Уа'Вао

dum naturam, in id quod est contra naturam: similia facientes

iis, qui controversias sibimetipsis quaslibet proponunt, post deinde
conantur et \l. ex] Homericis versibus meditari eas : ita ut idiotse
putent ex illa temporali declamata controversia Homerum versus
fecisse, et multi abducantur per compositam consequentiam
versuum, ne forte haec sie Homerus fecerit. Quemadmodum
Herculem ab Eurystheo ad eum qui apud inferos est canem
missum ex Homericis versibus scribens ita: nihil enim prohibet
exempli gratia scommemorari et horum, cum sit similis et
eadem utrisque argumentatio.
Hsec ubi dicta dedit, emisit limine flentem
4 Herculem invictum, magnarum non inscium rerum,
Eurystheus natus Sthenelo prosapia Persei,

1 /leXfTqv, Lat. meditari, to which hinc inde compositis, in unum sarciurU

rendering Grabe, Masbüet and Stieren
take exception. Bearing in mind, how
ever, the Virgilian phrase musam medi-
laris avena, and the custom of authors
to declaim (Greece /xeXerçv) their verses
in public, the translation is not amiss.
2 Tertullian speaks of the Home-
rocentones, of which Irenaus preserves
this specimen, Homerocentonas etiam
vacare soient, qui de carminibus Homeri
propria opera, more centonario, ex muUi»
corpus. Prœscr. Heer. 39.
3 The translator elsewhere uses com-
memorari in an active sense. Conversely
refrigero is used by him in a passive, or
rather a reflective sense. Et Horum in
the genitive is a copy of ка1 Toörwv.
4 The translator evidently lived in
an unpoetical age ; but Junius is not
very happy in his second line,
Herclem magnarum cui mens non inscia
rerum.
 nOMEEICUS. 87
Ef 'E.peß(v4 âf-ovra KVva a-rvyepoû 'Aîèao. LIB. I. i. M.
В-ц o tftev, <и<гте
* * ' оре<птро<роч
Aeaiv * / « aX«i
». * 7r£iroi(7ioç,
л\ OB. I. i. 20.
MASS.I.ix.4.
Кар7гаАш<в? 'око «<ttw (bíKot Ь' 'aVa irai/Ttç eworro, ,
Nu'/u0ai т »Jiöeoi те, ?гоХитА«;то! те yepovrei, Od. ¿".130.
»ПГ •» л ' • 1 Д' 'S ' П. »'.327.
к)ктр oXcxpvpojievoL, uxrei oavarovbe кюита. Od. л'. 38.
'EpjUfiaç S' 4 aVíVf/uirei/, i'Se уХаикштп? 'AÔiji/îj' ш"л''ш
HiSee "yap ката вх/fiàv аЬеХфеон, w'ç eVoi/еГто. И. /г. 409.
Т/с owe av tow àiravovpywv crvvapiraye[r¡ viro twv èirwv tov-
twv, ка1 vofilareiev ovtwç ai/та "Ofitjpov iirt Tavrqç Trjç viro-
Oecrewi ireirotyicévai ', 'О ó" e/xireipoi Ttji 'OfujpiKrjf viro6é<Tewg
eiriyvwaerai, [suppl. fièv та eirr¡, tijv (Г viroQeaiv ovk èiriyvwae-
Tai,~] elSwç OTi то ftév ti avrwv ¿<tti irepi 'OSvcro-êws elpr¡fiévov,
то Sè irepi avTOv tov 'HjOa/cAépc, то Se irepi Tlpiáfiov, то Sè irepi
Mevekâov ка) ' Aya/nénvovot. "Apaç Sè адта,ка) ev екао-TOv àiro-
G. 44. Soiiç ту slS!a, ¿KiroSwv irotr¡aei Ttjv virôQeaiv. Ovtw Sè ка) 6 6tov

Ducturum ex Erebo canem atri Ditis ad auras.

Vadit at ille, velut leo nutritus montibus acer,
TJrbem per mediam : noti simul omnes abibant,
Et senes, et pueri, et nondnm nuptae puellœ,
Plorantes multuni, ac si mortem iret ad ipsam.
Mercurius prœmittit et cœsia Pallas euntem :
Fratrem etenim sciebat quatenus dolor exagitaret.

Quis non ex simplicibus abripiatur ab hujusmodi versibus, et

putet sic illos Homerum in hoc argumento fecisse ? Qui autem
ecit Homérica, cognoscet quidem versus, argumentum autem
non cognoscet, sciens quoniam aliquid quidem eorum est de
Ulysse dictum, aliud vero de Hercule, aliud vero de Priamo,
aliud vero de Menelao et Agamemnone. Si autem 'tulerit illos,
et unumquemque suo libro reddiderit, auferet de medio pra;sens
1 Нот. kotí. * Нот. à/ia. /SairríoyítiTos ((Хуфе, i. e. the Primitive
3 Нот. iroXV. Apostolical form of sound words, the
1 Horn. Sé fi' twe/ixj/ev. Creed, the baptismal use of which was
5 IStç.. Billios understands ßlß^V, from the beginning. The various names
with the assentof MASSUETandSTlEREN. given to the Creed in ancient times are
Grabe prefers reifet as it stands in the all indicative of its high Apostolical
sequel ; but why travel out of the con- authority. Thus Irenaus in this place
text, when the word ЬтгЬвчаш suggests and in c. 19, calls it, The Canon of
wroOAra? в. g. Arranging each verse to Truth; and below, the Truth preached by
suit his own, he destroys thepoet's meaning. the Church, the Preaching ofTruth, and
6 Kav6i>a Tijs dXijtfeias . . . 8x 8ià tov the Tradition, с. II., and elsewhere the
 88 PR-fliSCRIPTIO

q'JJl- Kavóva rtjç àXqOe/aç àicKivij èv èavrw Karé^wv, *ov Sià tov
MAss.i.ix.4. ßaVTlarfiaT0S e?\i?^e, та fièv è/c twv ypa<pwv ovo/хата, ка\ м. 47.
та? Xé£e/?, ка1 та? TrapaßoXcti èiriyvwcreTai, Tr¡v Sè ßXaacprj-
fiov viródeciv TavTtjv [aï)Twv~^ ovk èiriyvwcreTai. Kaî yàp et
t¿? y¡fr¡cpíSaí yvwpluei, ¿XXá Tr¡v аХштгека àvri tíJ? ßacTiXtKrji
eiKovoi ov TrapaSe^erai • ev ека/TTOV Se twv elprjixévwv àiroSovi

argumentum. Sic autem et qui Regularn.Yeritat!s immobilem

¿<A apud se habet, quam per baptismum accepit, haec quidem quas
sunt ex Scripturis nomina, et dictiones, et parabolas ..cognoscet :
blasphemum autem illorum argumentum non cognoscet. Etenim
\ ; >. , si gemmas agnoscet, sed vulpem pro regali imagine non recipiet.
Unumquemque autem sermonum reddens suo ordini, et aptans
Ancient Tradition, III. ii. iii. ; andi. xix. of the Creed, it exhibits faith in the
the translator calls it Regula Veri- three Persons of the Holy Trinity, in
tatis, which term Tertullian also which faith the convert was baptized.
adopts, Apol. adv. Gentes, 47, and Re The formula at first was short, but from
gula Eidet, Presser. Hœr. 13, de Virg. that it was gradually developed, until it
Vel. 1, adv. Prax. 2. . Obigen describes obtained its present complete form as
it as the Pr.edicatio Apostólica the Creed, and became the vehicle for
(Proœm. in Lib. 1. ir. àpx- 3, 4). Lu conveying more full instruction to the
cían the Martyr similarly, the Aposto neophyte. This catechetical application
lical Tradition (Act. Cone. Harduin, of the Creed was of established usage in
A. D. 341 ; Bull. Def. Fid. Nie. 2. xiii. the days of S. Cyprian, for in comparing
5—8). The Council of Antioch quotes the schismatical baptism of Novatian
it as T7]v ttIgtiv rty èic oiaSoxys Ú7rá twv with the Catholic sacrament of the
Itaieaplw 'AiroffToKwv ; while S. Cyprian Church, he says, Quod si aliquis illud
first gives it a name suggestive rather opponit, ut dicat eandem Novatianum
of the stringent vow of members of legem teuere, quam Catholiea Eeclesia
the Church Catholic, than of its Apo teneat, eodem Symholo, quo et nos, bapti
stolical origin, and calls it Symbolum. zare, eimdem nosse Deum Patrem, eun-
Upon these points the reader may refer dem Filium Christum, eundem Spiritum
to my Mist, and Theol. of the Three S. ac propter hoc usurpare eum potcsta-
Creeds, 76. The word ¡cavwv means the tem baptizandi posse, quod videatur in
builder's plumb rule, (Затер ¿v rrj текто- interrogatione Baptvsmi a nobis non dis
viK-rj, orav eldévat /ЗоиАш/*е#а тЬ àpdbv ка1 crepare, sciai quisquís hoc opponendum
тЬ p.r¡, Kavóva ■wpoaipé'pop.ev, .Жаснш. ; and putat, primum, non esse tmam nobis et
Irenaus evidently had this primary idea Schismatic-is Symboli legem, neque ean
upon his mind in writing the words, dem interrogationem. Nam cum dicunt :
ó rbv Kavóva ttjs á\v&eías &k\ivt¡ èv ёаитф Credis remissionem peccatorum, et vitam
Karéx^v. Cf. my Vind. Calh. Art. vin. aeternam per sanctam Ecclesiam ? menti-
7 Tulerit is omitted in the Arundel untur in interrogatione, quando non ha-
MS., but it should have commenced beant Ecclesiam. Ep. 76, see also Ep.
a page, a place of frequent error through 70, and S. Hilar. Lib. ad Const. Aug.;
carelessness. See the Arund. specimen. S. Cyril Hieros. Catech. 11. Mystag.;
1 With respect to the Baptismal use S. Basil de Sp. S. 26 ; Const. Ap. vn. 4г.
 САТН01ЛСА. 89

Tj7 lêla Trivet, Kai Trpotrapfiocraf tw tw aXyOeiai д-юиатш, yvu-

/
vwaei Kai^^avvTroaTaTOv
i » «
eTnoei£ei то\ тг\а<гиа
-y I »~
avTwv. Hiiret^ oe
M MASS.I.ix.5..
Tj; <TKt¡ví¡ тайгу Xeíirei r¡ гатгоХСтрш<п$, ïva tiç tov ^uîuDv
avTov [l. avTwv^ 3 Trepaiw<ra<¡ tov avacrtcevaXpvTa Xôyov èirevey-
Keîv, [l. èirevéyк»/,] KaXwç t-^eiv vTreXaßouev èiriêeî^at irpoTepov,
èv olç 01 тгатеред avroi TovSe tov 4/áv6ov èia(pépovTai irpoç
àXXyXovç, wç ек êta(popwv irvevuaTwv tíJ? TrXàvtjç осте?. Koù
ек TOVTOV yàp акрфшд avviêeîv еата1 ^ÉVtîJ, ка\ STrpo tîJ?
UTroSel^ewi, ßeßalav Tr¡v viro Ttji 'Е/с/с\»7(х/ас Ktjpvao-Oft.évr¡v
àXrjQeiav, кал Tr¡v vvo tovtwv TrapaTreTroirjuévriv y¡revSr¡yopíav.

Y^Milsjiorpugculo, denudabit, et insubstantivum ostendet fig- тг ил

mentum ipsorum. Quoniam autem scense huic deest redemptio,
ut quis mimum ipsorum explicans, destructorem sermonem
inferat, bene habere putavimus ostendere primo in quibus ipsi
patres hujus fabulse discrepant adversus se invicem, quasi qui
sint ex variis spiritibus erroris. Et ex hoc enim diligenter cog-
noscere est, et ex ostensione, eam firmam quíe ab Ecclesia prae-
dicatur veritatem, et ab iis id quod fingitur falsiloquium. J
1 àiroKirpuffis may here represent a translation ; similar instances to which
scenic term ; if Petavius, Not. in Epi- will be noticed as they occur.
phan. be right. But his criticism fails 3 Minos and mimus, like our English
to satisfy the judgment, though he is word mask, mean any irregular dramatic
followed by Grabe and Massuet and action, as well as the impersonator.
Stieben. The i£65ioi> of a play was Here it has the meaning offarce.
called the iwóXvois, for which, though 3 Tcpaiúoas, explicans, i. e. having
in another sense, diroXiVpuiris was a rolled or read out the MS. scroll to the
synonym, as Hesychius shews. Ter- last word. In X. § 4, it is the equiva
tulliak, where he says, (c. 13 adv. lent of àTreréKcoe.
Val.), Quod supercst, inquis, vos válete 4 For evfioO the recepta lectio.
et plaudite, marks an diri\ii«s of the 5 The translator indicates the cor
Latin drama. I must confess how rupt reading vt6. But тгро makes far
ever that a clear case has not been better sense. It marks the Prœscriptio
made out to fix upon áTÓK&rpuffu the of Irenaus. For as Tertullian, in his
scenic signification of áiróXixris, however treatise bearing that title, shewed that
close a synonym it may be of that word for heretics there lay no appeal to the
as regards the manumission of a slave Scriptures, because of their dissent from
or captive. I am more inclined there the Church to which those Scriptures
fore to suppose that ir6\v<ris was writ were originally committed ; so S. Ire
ten by Irenes, but that through care naus shews that the universality and
lessness some writer substituted the uniformity, with which the Church Ca
word so frequently in the mouth of the tholic had held a definite body of doc
Gnostic party, diroXirpwois, also that trine, as contrasted with the variations
this corruption was antecedent to the of the Valentinian error, constituted
 90 KEGULA
LIB. I. ii.
OR. I. ii.
MASS. I.x.l. Кеф. ß'.
Expositio prcedicationis veritatis, quam ab Apostolis
Ecclesia percipiens custodit.
Epiphanius fiev yap 'ЕккХг1<т1а, ка'пгер каб' oXr¡s tTjç oiKOVfiévt¡s M- 4¿
de Hœr. xxxi.
5 30, &c. etof irepaTWV tí}? yr¡s SieaTrapfiévq, тгара êè twv 'A.ttoo'toXwv,
cf. III. iv.
ка1 twv ¿Kelvwv ¡J.aQr¡Twv TrapaXaßovaa Tt¡v «s *eva Qeov
Патера vavTOKpaTopa, tov тгетгощкота tov ovpavov, ка\ tt¡v
ytjv, koi та? 6aXá<raras, Kai TrávTa та èv avroîs, irlaTiv ка1
eis eva XpicrTov ,Ir¡crovv, tov vlov tov Qeov, tov aapKwdêvra
VTrèp tí}? r¡¡xerépas crwTr¡plas' ка\ eis Hvev/na ayiov, то èià
twv irpo<pt¡Twv кекчрьурч ата? oiKovoplas, кал Зта? ¿Xevcreis,

CAP. И.
cf. p. 92. . Ecclesia enim [et quidem] per Universum orbem usque ad
fines terrae [disseminata, et ab Apostolis, et discipulis eorum
accepit eam fidem, quse est in unum Deum, Patrem omnipotentem,
Ps. cxlv. 6 ; qui fecit caelum et terram, et mare, et omnia quw in eis sunt : et
Act. iy. 24 ;
et xiv. 15. in unum 4 Christum Jesum filium Dei, incarnatum pro nostra
salute : et in Spiritum Sanctum, qui per Prophetas praedicavit

the strongest proof of the falsity of this
latter.
1 The reader will observe the neces
sity arising out of Gnostic perversion of
the truth, for the formal assertion of
faith in One Ood the Creator, &c. The
notion of a Demiurge or Creator far in
ferior to the Supreme Bythus was to be
abjured by the convert. For a similar
reason faith is expressed in One Lord
Jesus Christ, to exclude the Gnostic no
tion of the fourfold Christ. See note i,
p. 6l. The primitive Creed of the
Church Catholic was variously modified
to suit the varying need of the Church
in different localities. Very possibly
Iken.-eus, by the introduction of parti
cular terms, and the modification of
others, has given it a more anti-Valen-
tinian cast than its more simple Oriental
prototype ; such terms are варкывЬта
&c, тЬ Sick жрофутш кек-ripvxàs, ras ol-
Kovofdas kclI ras ¿Xe&reií, . . . тЬ Trddos, . . .
tt]V ŒvffapKov ávaKiqypLv, . . . tt)v èv ту
Só^tj tov TLarpbs irapoualav, . . . ávao'Trjo'ai
Trâoav иарка, . . . Kplaiv bwalav èv toís
îrâfft Tonjo-irrat, ...rà p¿v Tvev/íariKa
ttjs 7rovr¡pías, ... eis тЬ alévíov Trop, . . .rots
Se OLKaíois, . . . toîs p.èv а-к ápxvh T0's 5¿
èK p-eramías, . . . Só£<u> alavíav.
2 t¿s oUovop.ías. The translator adds
Dei, as excluding the Valentinian oUo-
vop-ta.
3 Tas Ae&rets. The translator reads
the singular. But it would seem from
IV. lvi. that the Greek preserves the
true reading, in allusiou to the double
Advent of Christ proclaimed by the
prophets, the first in great humility up
on his Incarnation, the second in power
and glory.
4 The Greek order, Christum Jesum,
is restored on the faith of the Abdndel
MS.
 VERITATIS. 91
Kai Ttjv ек Uapdévov yévvtjcriv, кал то тгавоч, кал rr¡v eyep&iv ^-{-Ц-
* л \ \ V i ^ » ^ * 'л I ~ MASS. I. х! 1.
ек veKpwv, Kai rrjv eva-apKOv eis rouç ovpavovç ava\r¡\yiv rov
r¡yaTTT¡fiévov Xpiarrov 'Irçcroû то? ítvpíov t¡p5>v, Kai rr¡v ек rwv
ovpavwv èv тр 8о£р Tov TLarpos irapova'iav avrov eiri то
àvaKe<pa\aiwcra<T6ai та irávra, кал ávaaríjarai iraaav а-арка v. xx.
iràatjç avdpooTrorrjTOi, iva Xpiarw 'Iijo-oû тф Kvpíw f¡nwv, ка\
0еа>, кал ~Z.wTr¡pi, кал Ваег/Х«, ката rr¡v evSoKiav tov Tlarpoi
tov áopárov, irâv yóvv кацу^-г] èirovpav'iwv кал èiriyelwv ка\
KaTa-^Oovioov, ка\ тгааа y\wo-<ra i^ofioXoyfotiTai адтф, кал
■Kp'iaiv SiKatav iv тогу 7râ(rt TroiT¡crr¡rai' та fièv TrvevfiariKa т/js
■îrovrjplai, кал àyyéXovç [Voùy] TrapaßeßtjKoras, кал èv атго-
, araala yeyovoraç, кал toví aareßels, кал ÙSIkovç, Kai àvoiwvs,
Kai ß\aa,(ptjßovi twv àvdpwirwv eis то alwviov irvp 7ré/í\p-ij"
to?ç ôè SiKalotç, Kai ôaloiç, кал тау èvTokàç avrov тетурщоы, cf. iv. bdit
Kai iv Tri àyâirri avrov SiafteiLevriKoai roîs fftèvj атг' àpxfjç,
m. roîç êè ек ju-eravolaç, tyatjv 1 ■^apia,àiievoç àcpQapv'iav êwpq- 1'
art/rai, Kai Soj-av aïwviav тгерпгощау.

dispositions Dei, et adventum, et eam, quœ est ex Virgine

generationem, et passionem, et resurrectionem a mortuîs, et in
carne in cœlos ascensionem dilecti Jesu Christi Domini nostri,
et de cœlis in gloria Patris adventum ejus, ad recapitulando epi«». l io.
universa, et resuscitandam omnem carnem humani generis, ut
Christo Jesu Domino nostro, et Deo, et Salvatori, et Régi,
secundum placitum Patris invisibilis omne genu curvet cœîestium, рыьаю,
et terreitrium, et infernorum, et omnis lingua confiteatur ei, et
judicium justum in omnibus faciat: spiritalia quidem nequitiœ, et Ephes. vi. 12.
angelos 'transgresses, atque apostatas factos, et impios, et
injustos, et iniquos, et blasphemos homines in sternum ignem
mittat : justis autem et sequis, et prœcepta ejus servantibus, et
in dilectione ejus perseverantibus, quibusdam quidem ab initio,
quibusdam autem ex pœnitentia, vitam donans incorruptelam
loco muneris conférât, et claritatem œternam circumdet.
1 xaPl<r^fia">s> confers as an act of mox ineunte otate viam virtviis ingressi,
grace. Salvation with the Valentinian perpetuo in ea ambvlarunt ; alii priuê
depended upon whether or no a man per invia vitiorum aberrantes, deinde ad
were of the spiritual seed, irrespectively meliorem frugem conversi, in recto tra-
of his actions: it was the effect there- mile perstiterunt : quibus utrisque vitam
fore of fate and necessity, and not œternam pollicetur Âuctor noster.
of grace. Grabe observes: Alii enim * The Arund. MS. has transgressores.
 92 TRADITIO
LIB. I. iii.
GR. I. iii.
MASS. I.x.2.
К.еф. у'.
Ostensio ñeque plus, ñeque minus de ea quae est fide
posse quosdam dicere.
TOYTO то кг/pvytia TrapeiXqipvîa, ка\ таьтци Tr¡v ttio-tiv, a. 46.
¿>i vpoéípafiev, f¡ 'Ек/с\^(т/а, ка'пгер iv o\(¡> тф ко/т/ию êie-
(TirapiJ.évt], eVíyueXcoc (pvkácr&ei, ¿>s xeva oikov oiKOvcra' ка\
¿poíwí TTMTTévei tovtoií, ¿os fxlav ^vyr¡v ка\ Tr¡v avTr¡v e^ovcra
iv. ixiü. Kapêlav, ка\ crvfKpwvwç тадта Kr¡pvcraei, кaï étSáaKei, ка\
irapaèlSwariv, <ey ev cnófia кектгцхкщ. Каг yap a а: ката tov
KoarfjLov êiaXeKTOi àvofioiai, àXX' r¡ Súva/nis t>}í wapaSoaews
^ fila ка] r¡ avTr¡. KaJ оите al 3eV Yep/navlatf ISpvfiévai еккХц-
aríai aXXcoy тгетгкгтешаапу, tj aXXcoy TrapaSiéóatriv, ovtb iv

CAP. III.
■АО -i Hanc prsedicationem cum acceperit, et banc fidem, quemad-
ш modum praediximus, Ecclesia, et quidem in Universum mundum
^V- disseminata, diligenter custodit, quasi unam domum inhabitans :
et similiter credit iis, videlicet quasi unam animam habens et
unum cor, et consonanter hœc prsedicat, et docet, et tradit,
quasi unum possidens os. Nam etsi in mundo loquelas dissimiles
sunt, sed tarnen virtus traditionis una et eadem est. Et neque
hae quae in Germania sunt fundatas ecclesiœ, aliter credunt, aut
aliter tradunt: neque Jiœ quae in Hiberis sunt, neque hae quae in

1 God "maketh men to be of one nis aquam salsam infundv.nl. H. N,

mind in an house," and this scripture
guided the words of the writer, as also
of S. Cyprian, de Un. Eccl., In domo
Dei in Ecclesia Christi, unanimes habi
tant, Concordes et simplices persévérant.
The character of the Christian Church
on the day of Pentecost still subsisted,
and the various members of the Church
Catholic were of one accord, èv тф аотф.
3 For ai the translator seems to have
read el, If there be, &c.
3 èv Tepfiavlats. Plikt usee the plu
ral, GaUioz Germaniœque ardentibus lig-
XXXI. 7. Tacitus the same, Perculsus
tot victoriis Germaniasservitiumpremere.
An. n. 73. Cesak, like the translator,
writes it always in the singular. The
plural of course must apply to the whole
of Germany proper, and not, as some
have supposed, to the Khenish provinces
alone. Gbabe cites Tektdllian, c.
Jud. 7 : JBritannorum inaccessa Romanis
loca, Christo vero subdita ; et Sarmata-
rum, et Dacorum, et Germanorum, et
Scytharum, et multarum abdiiarum gen
tium.
 CATIIOLICA. 93
Tai? 1,Ißqpiais, оуте iv аКеХто<с, ovre ката та? àvaroXàç, g™-''"/-
У ei>
оите i Ajyi/TTTW,
A ' »
oí/те 'А/О'
ei/ *
ixipuy, оите ai'1лката ¡xetra tov" MASS. I. X. 2.
косг/àov ISpvfiévai' ¿XX' шагтгер ó íjfXíoc, то кт'мгца tov Qeov,
èv oXw TW Koar/ULw eTy кас о avroç, ovtw koi то Kr¡pvy¡xa Ttji

Celtis, ñeque hse quse 4 in Oriente, ñeque hœ quœ in iEgypto,

ñeque hse quae in Libya, ñeque hœ quse in medio mundi sunt
constitute: sed sicut sol creatura Dei in universo mundo unus
et idem est ; sic et 5 (lumen,) prœdicatio veritatis, ubique lucet,
1 'lßr/plau. We have Punt's autho
rity for the plural form, Omnes autem
Hispaniœ a duobus Pyrenœipromontoriis,
&c. H. N. iv. 22. Abo S. Jebom,
Sfarcum JEgyptium Qattiarum primum
circa Khodanum, deinde Hispaniarum
nobiles forminas decepisse. Comment, in
Is. LXIV. The word marks the division
of Spain into two unequal portions, the
one north and the other south of the
Ebro. The translation however would
seem to indicate èv rots 'Ißr/poU. It is
in the highest degree probable that S.
Paul first preached the Gospel in Spain,
to the Spanish descendants of his own
Tartessian ancestors. He expresses a
decided intention ofvisiting Spain, Rom.
XV. 24, 28, and the years that inter
vened between his first and second im
prisonment would allow sufficient time
for the purpose. The assertion of S.
Clemens Rom. is confirmatory of this
notion, where he says that the Apostle
journeyed èirl тЬ répfia ttjs bùaçwî on
his sacred mission ; the confines of the
West, in a letter written at Лоте, can
scarce mean any thing else than the
southern coast of France (Gallia Nar-
bonensis) and Spain. Accordingly, it
has been a constant tradition in the
Church, that at least this latter country
was evangelised by S. Paul ; compare
TiLLEMONT, Mem. 1. 867, and Gbabe's
authorities.
■ iv K(\toU. Oallorum diversas na-
times Christo subditas, are words of Teb-
TDLLIAN, c. Jud. 7. The central part of
Gaul was Celtic, between the Seine and
the Garonne. A Scaldi ad Sequanam
Bélgica; ab eo ad Garumnam Céltica,
eademque Lugdunensis. Plint, iV. H.
IV. 17. The writer therefore was a
bishop of Celtic Gaul. But the inha
bitants of the whole of Gaul and Ger
many were styled Celts. The reader may
compare The Hist, and Theol. of the
Three Creeds, p. 680, where he will find
a brief statement of reasons for assign
ing the establishment of Christianity in
Gaul to an eastern rather than to any
western source.
3 ¡cari. ulaa.. Ecclesiam Hierosoly-
mitanam, eigne vicinas, Irenœum hic in-
tellexisse . . . unicuique notum est. Gkabe.
So decided an opinion makes me hesi
tate in asking whether the Church of
Jerusalem was not comprised among
those Karà ràs ávaroXás, leaving то. ¡ié-
aa rov kíit/jíov to embrace the Churches
of imperial Italy as the central point,
relatively to which the Churches of
the East and of the West are men
tioned ? Or it may mean the central
continent of Europe, so far as the Go-
epel had then penetrated, which would
supply the fourth cardinal point of the
compass, and fill up the definition of the
Churches of the East, West, South, and
North. Perhaps the first may be the pre
ferable interpretation. In the transla
tion Massuet omits sunt through care
lessness, and he is followed by Stieben.
4 In Oriente'] Melius reddidissent
vêtus et novi Interpretes in partibus
Orientalibus, quia Irenaeus in Grajeo po-
suit pluraliter Karà ràs iyaro\df varias
 94 FIDES UNA
eiLLUL oX^Oelaç iravTa\nr¡ (palvei,Kcù (pwrítei Ivávraf àv9pwirovç toÎ/ç
povAo/j.evovi eiç eiriyvw(Tiv a\T¡t)eiai eAveiv. X\ai оите o vavv
*SvvaTOí iu Аоуш тш ¿V Taîç е/с/с\>7о7шс тгроеа-тштши, етера g. 47.
TOVTüiv ipeî' ovSeii yàp înrèp той SlSa<TKa\ov oí/те ó аавеигц
eu ти \óyw ¿XaTTwarei Tt¡u irapáSoaiu. Mtây yàp ка\ Ttji
avrijç ff/o-Tecoy оисггц, оите ó iroXv тгер\ avrrjs SvváfJievoí eîveîu
етгХеоиаа-еи, оите о то oXlyov, уХаттоичсте.

Кеф. S'. •

Secundum quid fiat putare alios quidem phis, alios

vero minus habere agnitionis.
TO Sè TrXeîov if еХаттои ката aúuecrtu eîSéuai Ttvàç, ovk
eu Tw Tt¡v viróQeaiu avTr¡u áWáa-creiv ylverai, кал aXXou Oeou
irapeiriuoeîu irapà той èrjfiiovpybv, ка\ тгощтци, /cat трофеа
TovSe tov iravToç, За>? fir¡ àpKOvpéuovs tovtovç, f¡ aXXou

, x\> i et illuminât
. ...
omnes homines, qui volunt ad cogmtionem veritatis
1 venire. Et ñeque is qui valde praevalet in sermone, ex iis qui
praesunt ecclesiis, alia quam hsec sunt dicet: nemo enim super
magistrum est: neque infirmus in dicendo deminorabit traditio-
Eirf.miinem, Cum enim una et eadem fides sit, neque is qui multum
de ea potest dicere ampliat, neque is qui minus deminorat.

CAP. IV.
AO, l Plus autem aut minus secundum prudentiam nosse quos-
dam 4 [intelligentiam,] non in eo quod argumentum immute-
tur, efficitur, et alius Deus excogitetur praeter fabricatorem,
et factorem, et nutritorem hujus universitatis, quasi non ipse
orientales provincias, nisi fallor, indigi- made in favour of any theory of deve-
tans, non solum districtum Antioche- lopment. If ever we find any trace of
mim, qui nomine Orientis in singulari this dangerous delusion in Christian an-
numero designari solet. Gbabe. tiquity, it is uniformly the plea of heresy.
6 The word lumen evidently came in Idem licuit Valentinianis quod Valen-
from the margin. It is found however tino, idem Afarcionitis quod Marcioni,
in the Abund. and other MSS. de arbitrio suo fidem innovare. Tekt.
1 TrávTas. A knowledge of the truth Prœscr. Heer.
(á\r¡8eta) is not limited to those who by 3 ¿is áp/cov/iévovs toiVoi/s. If it
birth are of the spiritual (Valentinian) were not for the similar order of the
seed, it is offered to all alike. translation, it might have been ima-
s At least here there is no reserve gined that this member had been trans-
 ET EADEM. 95

XpitTTOv, 4 aKXov Movoyevrj' àXXà iv TtS та ocra èv irapa- ЙР-]1-,1*-

poAais eiptjrai irpocreirepyaiecrtiai, Kai oiKeiovv ту t>¡s vicrTewç
итговесгег кai èv тш tt¡v те irpay/j-aTelav ка1 oiKovofiíav тод
Qeov, tt¡v eVî ту ávQpwir¿Tr¡Ti yevofiévqv, éicSir¡yeícr6ac Kai
OTi éfiaKpo6v¡j.r¡crev ó Qeos eVt те ту ^twv irapaßeßyKOTWv
àyyéXœv àirocrTacr'ia, ка\ ¿Vi ту тгаракоу twv avBpwirwv,
craíprivíXeiv ка\ Sià t'i та fièv irpócrKaipa, та Sè aîwvia,
Kai та fiev ovpavia, та ôe етпуею 3 etc Kai о avTOg Ueo?
veiroiyKev, àirayyéWeiv Kaï êià t'i àopaTOÇ wv ècpâvy тогу

sufficiat nobis, aut alius Christus, aut alius Monogenes: sed in

eo, quod omnia quae in parabolis dicta sunt exquirere, et adjun-
gere *veritatis argumento, et in eo, ut 5instrumentum et dispo-
sitionem Dei in genere "humano factam enarrat : et quoniam
magnanimus extitit Deus, et in transgressorum angelorunf
apostasia, et in inobedientia hominum, edisserere; et quare alia
quidem temporalia, alia vero asterna, et qusedam cœlestia, quse-
dam terrena unus et idem [Deus] fecit, annunciare: et quare

posed from the end of the sentence,
where it would have referred to the
terms Creator, Christ, ' and the Only-
begotten. Various emendations have
been proposed ; but the most obvious
has been overlooked, (is p/>¡ àpKovvros
т)щ» toi/toi/, which partly follows the
form of the Greek, and is exactly ex
pressed by the Latin.
* A marginal gloss on prudentiam.
1 трооткеру^еавш, working out the
truth from the figurative, as well as from
the plain portions of Scripture.
* The early fathers agree in refer
ring the fall of a portion of the hea
venly host to their alliance with the
daughters of men, Gen. vi. 2, e.g. Jus
tin M. Âpol. I. 5, Satfwves <pav\oi . . .
ywauchs é/iolxfvo-av. Tkrtdllian, Be
Virg. Vel. 7, Si enim propter angelos, ici-
licet quos legimus a Deo et cœlo excidisse
ob concupiscentiam fceminarum, Ac. De
Or. 11, Angdi propter filias hominum
desciveruni a Deo. Adv. Marc. v. i8, An-
gelorum scandalisatorum in filial homi
num. De Idolol., Unum propone, angelos
esse ülos desertores Dei, amatares fœmi-
narum, &c. Clem. Al. Strom, v. 725 ;
VII. 884. The Rabbinical writings give
abundant proof that the notion was bor
rowed from the Jews, who in their turn
imported it from Babylon. So the book
Zohar says that imps of evil are of a
mixed race, partly human, partly an
gelic, чао гик «nube pnwi pe»
8 efs Kai i ai/ris 6eoj, and no part ofit
was the work of any subordinate JEon .
4 Veritatis, as the translation of wi-
areui, is free, but quite intelligible.
The author having previously used a\n-
ве1а as the synonym of itUttk, in speak
ing of the Rule of Faith.
8 I would read oUoSo/dav ка1 траура-
relav in the Greek. о1ко$оц1ш> might
be translated instrumentum, as olnoSofirf-
orures ri¡v éKK\r¡<rlav, Ш. iii. is rendered
instruenies ecclesiam, and траур-атйа is
translated by dispositio, § 16, and v. § I.
In this way all difficulty disappears.
 96 SCIENTLffi CŒLESTIS
lib. L iv. irpo(pr¡Tai4 6 Geoy, ovk èv fiia ISéa, àXXd aXXwg âXXotç,
MASS.i.x.3. (rvvteîv koi Sià t'i SiadrjKai irXelovç yeyovacri ту áv6pwir¿Tr¡Ti
fjLijvveiv, koi т/у ккаагтгц twv èiaBriKwv ó -^арактг/р, SiSácrKeiv
кai Sid t'i crvveKXeicre 1 nrâvTa [ita iii. 22J e<ç aireldeiav ó Geo?,
Iva Toi/f iravraç èXeyo-ti, è^epevvav Kai èià t'i ó Xôyoç tov
Qeov (rdp^ èyévero, кал eiraOev, 3 ev-^apio-Teîv ка\ êid t'i èif o.4a
ètr^aTwv twv Kaipwv r¡ irapovaía tov víov tov Qeov, tovt¿<ttiv
èv tw TeXei è<pdvy f¡ àpyfi, àirayyéXXeiv koi irepï tov TeXovç
ка\ twv fieXXóvTWV, ocra те KeÎTai èv то»? ypa(paîç, àvairTvar-
o~eiv кал t'i oti та àireyvwafiéva eOvt¡ o~vyKXr¡povófj.a кал
o-vaawfia, ка) avufLeToya twv áy'iwv ireTro'ir¡Kev ó Qeoç, fJ.r¡
aiwTTÇLV Kai ttwí to 6vt¡tov tovto аарк'юу èvèvaerai àOava-
vlav, кал то (pOapTov àcpQapalav, SiayyéXXeiv 7rwç те 3èpeî,

9 ,à < cum invisibilis sit, apparuit Prophétie Dei [Deus] non in una%
forma, sed aliis aliter, 4adesse: et quare testamenta multa
tradita humano generi, annunciare, et quis sit uniuscujusquè
nom. xi. за testamentorum character, docere : et quare concluait omnia in
incredulitatem Deus, ut universis misereatur, exquirere : et quare
joh. i. h. Verbum Dei caro /actum est, et passus est, gratias agere: et quare
in novissimis temporibus adventus Filii Dei, hoc est in fine
apparuerit, 5 et non in initio, annunciare : et de fine et de futuris,
f. i. evoivere. quaecunque posita sunt in Scripturis, revolvere : et quare despe-
ratas Gentes cohseredes et concorporatas et participes Sanctorum
i cor. XT. m. fecit Deus, non tacere : et quemadmodum mortalis hœc carp

1 Here again the Syriac reads
omnem hominem.
3 eùxapuTreîv. It is so difficult to
make a satisfactory sense with this word,
that I am inclined to suspect some al-
teration in the text antecedently to the
translation ; таригтар, exhlbere, would
harmonise well with the other verbs, and
if we educe the initial syllable ei from
the final syllable of the preceding word
(iradev, the substitution of the remain-
der xaPl"T&v i°r Trapwrâv would easily
follow. Hestchius explains жаритгй by
àirobdKmp.1. Or SiÓTi might be proposed,
if the context would bear the change.
3 For ¿peí Stieren proposes yeyove
as agreeing with the Latin, and ima-
gines, that since ¿pü serves to intro-
duee the text in the LXX, it first ob-
tained a place in the context, and sub-
sequently became converted into ¿peí,
and that theu 7^7«" disappeared. But
tne reason adduced is a very strong one
for retaining ¿peí in the text, as having
been suggested by the passage quoted,
ВУ a very slight alteration in the Latin,
«* таУ bave become /actus Ы.
4 adesse is no equivalent for the ma-
nifestly genuine reading in the Greek
awieív. If the Latin translation has
suffered no change, it indicates the
word avveivai, mendote. Jünius pro-
poses to read addiscere, but this is not
sufficiently close either in meaning to

J
 INCBEMKNTÜM. 97
'О où Xaoi, Xaoç, ка) t] ovk r¡yairrnxévr¡, yyairrifiévri, ка) irwç u« i-jv
TLXelova TtjS eprifiov то тема ftuXXov r¡ т/Jy è-^ovo-rjç tov avSpa, MAS&1 x-3-
Krjpva-creiv. 'Etí tovtwv yàp ка\ ein twv ôpoitav avroîi етге-
ßotja-ev ó 'А7го«гтоХоу *ß ßados ttXovtov ка) <ro(piaç ка)
yvùôo-eœç Qeov- ¿>f àve^epevvrjra та Kpifiara avrov, ка) avej-i-
■XyíaaTOi al ¿So) avrov. 'AXXà ovk ev тш итгер tov KTicrTrjv ка)
Ar/fiiovpyov Шутёра tovtcov ка) avrov 'EvOvfitjaiv Alwvoç
TreirXavrifievov Trapeinvoeîv, кал eîç too-ovtov r¡Keiv ßXavfyqfiiw
ovSe [sujipl. èv тм] то înrèp TavTr\v iraXiv TLXypw/xa, 1 tov fièv
eva, vvv Se àv^piO/iov (pvXov Aloóvwv eTriy^evSetrOat, KaOwç
Xeyovtriv ovroi ol àXrçôwc eprjfxot 6eiaç o-vvé<rewç StSáa-каХог
Tt¡<¡ ova-rjç 'E/c/rXi/a/aç тгаа-щ filav ка\ ttjv avTt¡v tt'kttiv
è^ovcrr/ç eîç тгарта tov koct/xov, кавт irpoé<panev.

induet immortalitatem, et corruptibile incorruptelam, annunciare :

et quemadmodum factus \l. fatus] est Qui non erat, populus, osea h. 23
populus : et dilecta, dilecta; et quemadmodum Flures filii ejus quœ S?»? Rom-
deserta est, magis quam ejus quœ habet virum, 'prœconare. In ga'w. ¿7.'
talibus enim et in similibus eis exclamavit Apostolus: O altitudo Rom. xi.33.
divitiariim et sapientiœ et agnitionis Dei! quam inscrutabilia
judicia ejus, et investigabïles viœ ejus. Sed non in eo, ut suprá
Creatorem et Fabricatorem, matrem ejus et illorum, Enthy-
mesin jEonis errantis adinvenires, et ad tantam pervenires
blasphemiam : neque in eo quod est super banc rursus Plerom^,
aliquando quidem xxx. aliquando vero innumerabiles multitu-
dines iEonum mentiri : quemadmodum dicunt hi. qui vere sunt
deserti a divina sententia magistri ; cum ea, quœ est Ecclesia
universa, unam et eandem fidem habeat in universo mundo,
quemadmodum prsediximus3.

the Greek, or in character to the Latin.
Nosse through disfigurement of its ini-
tial letters may have been mistaken for
Adesse.
6 El non in initio ought to have been
rendered principium, to agree with the
Greek and with the context ; àpxh is not
unfrequently rendered by the translator
milium, where it evidently means prin-
eipU.
1 tóv fih îvo. Grabe's can hardly
be called a conjecture, for it is self-evi-
VOL. I.
dent that the translation is correct, and
aliquando quidem triginta can only re-
present rft> pb> rpiinovra in the Greek ;
only the MS. would express the capital
Л as the symbol for thirty, which easily
became A, one.
s I follow the reading of the Arund.
MS. Grabe has prœconiare contrary
to the analogy of Aul. Gell.
and obtonari Terent.
3 See pp. 90—92.
7
 98 VALENTINIANORUM

LIB. I. v. 1. Кеф. e'.

GR. I. v. I.
MASS.l.xi.l.
est Valentini sententia, in quibus diswepant
adverms eum discipuli ejus.

I. "IAQMEN vvv ка\ Tr¡v tovtwv асгтатои [l. аачлгт.] м.ю'

yvw/iijv Súo TTov кас Tpiwv ovtwv, ttws тгер\ тши avTwv ov та
avTa Xéyovtrtv, àXXà toîç тграуцаас ка\ точу ovó/uiacriv èvavTia
àiro<paivovTac 'О fiev yàp гтгрштоя, атто Trjs Xeyofiévyç yvw-
(TTiKrjç atpécrewç тау *àpxàç etc 3ïSiov уарактпра êiSaa-KaXelov

CAP. V.
1 . Videamus nunc et horum inconstantem sententiam, cum
sint duo vel tres, quemadmodum de eisdem non eadem dicunt,
sed et nominibus et rebus contraria respondent. Qui enim est
primus, ab ea quae dicitur gnostica hseresis, antiquas in suum

1 7rpÛTos with relation to the two or the Philosophumena of Hippolytus we

three before mentioned, not with relation
to those who originated the Gnostic
heresy. S. Ignatius, in his epistle to
the Magnesians, alluded to the Gnostic
emanation of the Aifyos from 21777, and
says, ís i<rrb> avrov Abyos dfSios, 01k &жЬ
21777s TrpoeXftíx, and Blondel and the
Përe Daillé inferred from this passage,
as compared with the words of Iremeus
above, that the Ignatian text could
not have been written before the age of
Valentinus, who, as they say, was the
first who spoke of 21717. Bp Pearson's
vindication of the genuineness of the epi
stle, shews that trpÛTos does not refer to
theorigination of theGnostic Sige, but to
the Súo Kal rpeh of the Valentinian school
who are mentioned, namely, Secundus,
and two or three others. It is very cer
tain that Simon Magus was the first
that spoke of Sige as the root of all ; for
this is the meaning of the words of Euse
bius, de Eccl. Th. п. 9, in describing as
one fundamental tenet of Simon Magus,
t¡v Beos nal 21717, God was also Silence,
not, there was God and Silence. For in
read, 5úo elal irapaípvábes twv &\wv alú-
vtav. ..¿ttó fdas /M^s, 777-45 iori Súvafiis
2Í7Í7, àbparos, &ката\пттто$, &v 7) fiía
tpaiverai avw8ev, 777-ts ¿(rrl fieyakv 5ú-
vafutf vous twv SKgúv, SiéTrwv rà Trdvra,
dpiryv' i¡ Sé érépa Kdrudev, êirlvoia p.e-
7<£\т/, Bijkeia, yewwaa та Trama. Philos.
VI. 18, where the Sfoa/iis 21777 is clearly
the radical base of vous and èirivoia, the
Divine Intelligence. It is also certain
that Valentinus took the fundamental
principles of his scheme, common per
haps to every form of Gnosticism, at
second hand from Simon, for Hippoly
tus says in the sequel ; oíros St¡ ка1 i
катЬ. tóp 2£/хан'а /xGöos, á0' ou OùdXev-
Ttvos т-às афор/iàs \aßwv, ¿ÍXXoís àvbfiaat.
каХ«. But the reader should consult
the note of Grabe on this place, and
study Pearson's argument in his Vin-
dicke Ignatianœ, ш—vi, which, as a
masterly piece of criticism, has not yet
been shaken.
2 àpxàs, principles; the translator
read most erroneously ràs áp%alas . . .
5i5a<r/<aXías. To the proof given above
 INCONSTANTIA. 99

цебарцосгсц OvaXevTÎvoç, ovtooç 1 é^r¡po<pópr¡aev, ôpiaàfjievoç ив. i. v.l.

eivai 3Svá§a àvovofiaa-TOv, rç? то fiév ti KaXeîadai *A.ppr¡TO\>, mas's.i.xí.í.
то Sé ^Eiiyqv. "Етге/та ¿k тси/rrçc t>¡í 3 êvâêos ôevrépav éváSa н. 2-

characterem doctrinas transferens Valentinus, sic définivit ; dua-

litatem quandam innominabilem, cujus quidem aliquid [aliud]
vocari Inenarrabile, aliud autem Sigen. Post deinde ex hac
from Hippolytus that Valentinua dicates the starting-point of Valenti
borrowed his system from Simon, we nua himself, from which position his
may add the testimony of Irenaus, ii. followers subsequently drifted. The
xviii. § I, where the initia emissionum, variation in the number of iEcms de
ápxal tlúv TrpoßoXwv, are referred to him. scribed as contained in the Pleroma of
3 tSiov характера SiSaaKaXelov is ra differentValentinian schools, gives colour
ther a 4>i\r¡ XéÇts of Irenaus, as Dod- to this supposition. The parallel and in
well observes, and compares c. 23 end, dependent account of Hippolytus, from
ande. 31, where thetranslatoragain stum its novelty, is interesting. OvaXeyrims
bles atthe word оЧоаслсаХеГох, and renders Toivvv Kal 'BpanXiav Kal ПтоХе/iaîos, ка.1
it doctrinas, whereas it means a school. ireicra i¡ roironi <rx°^bi <& ÏIv$ayàpov Kal
1 l^r¡po(p6pri¡rei>. Stieren may well YlXdrui/os uadryral, àKoXov6-fy<ravTes toîs
say, Barbara vox; and unfortunately, Ka$riyT¡{Tap.évois, ápt$fírp-iKTiv rip> SiSa-
by some omission, the Latin ignores the HKaXlav rty iavrwy KareßdXovro. Kal
word. Various corrections have been yàp toùtwv ígtIv àpxh тшу irdvTwv fio-
proposed, for correction is indispensable ; vàs ayivvryroi, &фварто5, акатаХутгто!,
thus, Hammond would read ЦефЬрщаы. áirepívÓTjTos, yàvifios, ка1 ttávtíov rijs ye-
Voss, ёХчрофбрще. BiLLius, most un véeeiús alrla twp yevop.évwv. KaXetrat
critically, (фг). Cotelebius, ёфпфофЬрп- 3' £»7г' avTü¡v i} irpo€ipr¡pévr¡ uovàs, тгат-qp.
tra>. Pearson (and Grabe inclines the Амфора Sé Tis eiplcKerai iroWr¡ жар'
same way) proposes to make the best of aúroís' o¡ p.iv yap aùrûv îi>' т} iravrá-
the word as it now stands, and considers тгааа/ Kadapbv тЬ Sóyaa той OvaXevrlvov
it to embody the compound idea of JlvdayopiKhv, âdvXv Kal dÇvyov каХ pJd-
speaking £qpah Xifcai. Adding one vov тЬу Harépa vopiÇowiv eîvai' oí Si
more leaf to this sylva, I would propose àSvvaTov vopUÇorres SivaaBai e£ äßpevos
èîrjs афЬркзеу, in allusion to the emana uóvov yéveaiv ¡SXus ™ yeyan¡piévwv ye-
tions successively described, and which véffdai Twbs, Kal тф Harpl tûv oXwv, tva
would agree to a certain extent with the yévnrai irarrip, 2iyr¡v è£ àvdyKrjs ovv-
translation. 'Opurduevos may express apiOfiovai tt¡v ciÇvyov. 'AXXà irepl ubi
the marginal attempt of some reader to Sryíjs Trórepóv тготе (rùÇvyàs iariv г) обк
recover the true reading. In the trans écTai, airol Trpàs èavroùs tovtov éxérùj-
lation the Cod. Arund. has définit, Voss aav t6v aywva. Hippolyt. Pküos. vi.
and others diffinivit: from the two I take 29.
definivit with Mass. and Stieben. Esse 3 Consistently with the above, Hip
must still be understood. polytus proceeds to say, Пеи%>. . ,i)v
a Compare the extract from the pbvos rjpeuwv <hs Xéyovat Kol àvairavb-
Didatc. Or. § 29, quoted in note 1, uevoi avrbs ir iavrif uóvot. 'Eirci Si
p. 13, which, like Irenaus, speaks of r)v ybviaos, (Soiev аОтф irorè ri KdXXi-
the fundamental duality, Byihus and OTov ка1 TeXeúrarov S etxev tv abrQ yen-
Sige ; Hippolytus however speaks of a vr)aai Kal irpoaydyeiv' ф1кёрг)р.о^ yàp
closer approximation to the Monad of oùk 7¡v. 'Aydir-n ydp фг/очг r)v ¿ÍXos, ij
Pythagoras, and in all probability in Ы àyâivr) ойк iarui aydirt\, Oui ui¡ $ тЬ
7—2
 100 VALENTIN US.
lib. i. v. i. TTpoßeßXrjadai, то ¡xév tí Патера ovofiaÇei, то Sè 'AXi/öeiav. o. m.
MASS.LÍL1. *Едс Sè Trjç TeTpàêoç Tavrqç картгофоресавш Aóyov кал 1twr\v,
"Avdpunrov Kai 'E/CK-X>;(Ttav étvai те Tavrtjv oySoáSa TrpwTr¡v.
Kaî атго fièv тод Aóyov ка\ tí}? Ziwrjç SeKa Svvá/ien Xéyei
Trpoßeß\rj<r6ai, кавт тгpoeipr¡Kafiev атго Sè tov 'AvOpwirov
Kai. Ttjç 'Ё/скХ»/(г/ау SwSeKa, w fxlav airocrTacrav ка\ v<TTepr¡<ra- м. sa
erav, Trjv \onrr¡v TrpayfiaTelav тгетгощсгдаи "Opovç те Súo
{/тгёвето, eva fièv цета^Ь тод Вкво? Kai tov Xoittov Tí\t¡pcu-
/латоу, SiopiÇpvTa tovç yevvtjTovs Aiwvaç атго tov àyevvrjTOv
Патро'?* eTepov Sè tov à(popiÇpvTa avTw ^avrwv] Tt¡v
fit¡répa атго tov TÎXrjpwfiaTOi. Ka< tov X pitTTOv Sè ovk àirb
Twv èv та TÍ\r¡pw/j.aTi Aïwvmv Trpoßeß\>j<T6ai, àXXà vtto Trjç
firjTpoç, ê£w 1 [suppl. Se] yevofiévtjç, ката Ttjv yvú>¡xr\v twv крест-
tÓvudv aTTOKeKvrj^Qai /лета отаа? Ttvoç. Kaî tovtov fxev, ате
appeva virâp-^ovra, атго/сол^аста à(p' èavrov Trjv o-Kiàv, àva-
Spafieîv elç то ПХ|;р«вуиа. Trçv Sè fir¡T¿pa vTro\ei(p6eî<Tav /хета
TÎjç crKiaç, KeKevwfxévtjv те TÍJy TrvevfiaTiKr¡<; {/тгосгтасгеоо!, eTepov
dualitate, secundam dualitatem emissam, cujus aliud quidem
Patrem vocat, aliud autem Aletheiam. Ex hac autem quater-
natione fructifican Logon et Zoen, Anthropon et Ecclesiam.
Esse autem hanc octonationem primam. Et a Logo quidem et
Zoe decern virtutes dicit emissas, sicut prsediximus. Ab An-
thropo autem et Ecclesia xn. ex quibus unam discedentem et
destitutam, reliquam dispositionem fecisse. Términos autem
duos adhibet : unum quidem inter Bythum et \suppl. reliquum]
Pleroma, determinantem natos .¿Eones ab infecto Patre; alteram
vero separantem illoram matrem a Pleromate. Et Christum
autem non ab his qui sunt in Pleromate jEonibus emissum, sed a
matre1 foris autem facta secundum 2memoriam meliorum enixam
[enixum] esse cum quadam umbra. Et hunc quidem, quippe
cum esset masculus, abscidisse a semetipso umbram, et regressum
in Pleroma. Matrem autem subrelictam sub umbra, vacuatam
àyairwfievov. Upo{ßa\a> oto ка1 iyh- facta, which I restore ; Si in the Greek
n\aev o¿t¿s ó 1гат7)р, Агтгер r¡v ßbvos, may hare been easily absorbed in the
Now Kol 'AXijöeiai', rovréaTi SviSa, т)тч following yev. The particle marks more
Kvpia ка1 ápxb yiyove ка1 pvfynip irdrrw strongly that this diro/t&jo-is was without
twv Ivrbs tov irXijptijutTos KarapiGpov- the Pleroma. Mass. has matrem foris
fitvwv klisvuv. Ibid. factam. See p. 41.
1 The Arund. MS. I think, has 3 Indicating the preferable reading
preserved the true reading, foris avlem /u'tJ/itjk.
 SECUNDUS. 101

vlov TrpoevéjKacrQai' ка\ tovtov eîvai tov Ar¡fuovpyov, ov Kai "¿•'■J*'"

TravroKpáropa Xéyei twv viroKeißivwv. ^£vfnrpoßeß\rjo'6ai Sè _jL-U—_'
avrw Kai âpicrrov [l. àpia-repovj ap^ovra ¿Soy/xáricrev, ófioíws
rots pr¡dr¡irofJL€voií v<pi" r¡fiwv y^evSwvv/Á-ws Tvwgtikoîs. Kaî TOV
irjcrovv тготе pev атго tov arvaraKevros атго тгц fxtjrpos
avrwv, crvvava-xy6évToç [ad. TeJ rois oXois тгpoßeßXtjo-dat (pqa-i,
rovrétrri tov QeXr¡rov' тготе Sè атго tov àvaSpafiôvros eis то
ПХурюца, rovrécrn tov Xpiarrov' тготе Se атго tov 'A-vOpw-
TTov Kai ríjs 'E/c/cX>;<rta?. Kat то Tlvev/ma Sè то ayiov ¿Tro ríjs
''EjcArXi/aVaf [l. 'AXij0e/a?J <pr¡<rl TrpoßeßXrj<r6at els àvaKpia-iv
Kai KapTTO<f)op[av twv AÀwvwv, àopârws eis avrovs eicriov SS
ov Tous A.iwvas KapTTocpopeîv та Зфита rrjs ¿X>j0e/a?.

Не?11 2' 3 ^eKovvSos Xéyei eî- ^leKovvSos f*év Tis ката p^j^Jj"1
xxxii.l. * t íft/ft \ ч \ rt ~ TT ч ' vi. 38.
vai Ttjv TrpwTt¡v оудоада, то avro а/ла tw LlroXe/xaiw
TerpáSa Sefyàv Kai TerpáSa yevó¡j.evos, otros Xéyei rerpá-
àpicrrepàv, ovrws TrapaSiSovs Sa eîvai Sej~iàv Kai TerpáSa
autem spiritali substantia, alterum filium emisisse. Et hunc
esse Demiurgum, quem et omnipotentem dicit eorum quœ ei
subjacent. Coëmissum autem ei et sinistrum principem, simi-
lem [similiter] iis qui dicentur a nobis falsi nominis Gnostici.
Et Jesum autem aliquando quidem ab eo qui separatus a matre
eorum et coadunatus est cum reliquis, emissum dicit, id est a
Theleto : aliquando autem ab eo, qui recucurrit sursum in Ple-
roma, hoc est a Christo : aliquando autem ab Anthropo et "
Ecclesia. Et Spiritum autem sanctum a Veritate dicit emissum,
in examinationem et fructificationem jEonum, invisibiliter in
eos introëuntem, per quem jEones fructificarent folia veritatis.
1 Hœc quidem ille.
2. Secundus autem primam ogdoadem sie tradidit, dicens: -^j-i
quaternationem esse dextram, et quaternationem sinistram,
1 We must certainly read 'AXijfleías, by Epiphanids, с. Наг. XXXI. I, but а
for though the Spirit is said to Ьате ema- more literal counterpart of the Latin,
nated from Monogenes, § 4, still 'AXi}- in some respects, is now supplied by
виа was his ffófiryos, and so far inse- Hippolttus, the friend and disciple of
parable from him in function. lBEN.arje ; this stands in the right-hand
1 фугЛ. The translator indicates the column,
worse reading of <pú\\a. * The translator read, icol i ¡Un
• The Greek text has been supposed toDto, and the apodosis follows, Secun-
hitherto to have been preserved alone dut axUem.
 102 HORUM ASSECLA
"в ï'v's2- KaXeta-Oai, Iri]v fièv fiiav (pwç,
MASS. I. xi.3. Tr¡v
\ de
Oí aA\t]i>
v-y-v / '5'
ctkotoí' tt¡v de
airouTao-âv те ка\ v<TTepr¡<ra-
crav Svvafj.iv fxr¡ eîvai à-rro twv
TpiaKovra Áxwvwv, (¿XX¿)
¿XXos
et lumen et tenebras; et discedentem autem [et] destitutam
virtutem, non a triginta .¿Eonibus dicit fuisse, sed a fructibus
¿tf ^ eorum. /2Alius vero quidam, qui et clarus est magister ipsorum,
1 The reader will observe that for
the first few sentences the text of Hip-
POLYTUS is a more literal counterpart of
the Latin than the received text;
Tertullian also follows them :—Se-
cundus .... Ogdoaden in duas Tetradas
dividens, in dextram et sinistram, in lu
men et tenebras; adding, tantum quod
desultricem et defectricem illam virtutem
non vult ab aliquo deducere œonum, sed
a fructibus de substantia eorum venienti-
bus. Similarly the author of the Libel-
lus adv. omnes Hozr. 5 : Post hunc
exstiterunt Ptolemœus et Secundus hcere-
lici, qui cum Valentino per omnia con-
sentiunt, in illo solo differunt: nam cum
Valentinus ceonas tantum triginta finx-
, isset, isti addiderunt alios complures,
quatuor enim primum, deinde alios
quatuor aggregaverunt; et quod dicit
Valentinus J?onem trigesimum excessisse
de pleromate, ut in defectionem, negant
isti; non enim ex ilia triacontade fuisse
hunc, qui fuerit in defectione, propter
desiderium videndi Propatoris. The
author of the Libellus scarcely gives an
accurate account of the notion of Se
cundus, who made no addition, but
simply grouped the Valentinian Ogdoad
into two quaternions ; those on the
right, or masculine appellatives, he called
light, while the feminine "appellatives,
he called darkness. It was a closer ap
proximation to the fundamental notion
of Eastern Theosophy, that Ahriman,
the Evil Principle or Darkness, was the
àpiarTepàv, кал cpwç Kai (ГКО- G. 51.
M. 54.
tos- ка\ Ttjv aTTo&Tacrav de
кал vo-TepytTacrav Súva/xiv ovk
атго twv TpiaKoVTa Aîwvwv
Xéyei yeyevrjvOai, ¿XX' атго
twv Kapirwv avTwv. "AXXoy
eternal correlative of the Good Principle
or Light. The words of Theodoret
also correspond with the text as pre
served by H1PFOLYTU8, and rendered by
the Translator.
3 Bishop Pearson supplies the
Greek exactly as we read in HlPPOLY-
IU8, adding however the words [о ко/].
It has been generally supposed that
Epiphanes, the son of Carpocrates, is
here meant, but Clemens Alexan-
DRINUS says, that he died at the early
age of 17, Cfaae ка\ rà irávra írn
éirraKalScKa. Any philosophicalopinions,
therefore, formed and taught at this
early age, are little likely to have at
tracted public notice ; though it is quite
in character with heathen superstition,
that he should have been deified for
certain qualities that endeared him to
those with whom he had lived : for the
same author adds, /rai 6eàs iv Xdfin rijs
КефаКХтрЫ! тет1ипта1. Strom, ш. The
apotheosis of Epiphanes is quite con
sistent with the idea of his own personal
obscurity, as Neander observes :—Es
ist keine Ursache da, diese Nachricht des
Clemens zu bezweifeln, da der leicht zu
tauschende Aberglaube und Schwärmer
geist unter den Heiden in dieser zeit dies
nicht unglaublich macht. Genet. Entw.
p. 335. If the translator is mistaken
in rendering ётпфаут)! by clarus, Ter
tullian, who was a contemporary
writer, errs with him in speaking of
this individual as insignioris apud eos
 COLOEBASUS. 103

Sé та iiri(bavr¡í
Г
StSá<7ica\oi У,?-' v-
IjK. 1. V.
Epiph.
Hier, . . . êiri то v-^rrjXoTepov ка)
xxxii. yvcoariKwrepov eireKTeivofievos,
5.
Tr¡v irpdoTtiv тетрада
ovtwç' "Eottí T¿y тгро irávTwv .... ûvtwç Xéyer 9H.v f¡
тгроарху, irpoavevvót]TOi, ap- irpwTTi àpxh àvevvôqros, àp-
ptjToç те Kai àvovôfiaa-TOÇ, fjv prjTOi те Kai àvovôfxaa-TOf, r¡v
èyà> fxovoTrjTa àpiOpw. Tavrt] fiovoTiTa KaXeî' тахггу [êè
in majus sublime, et quasi in majorem agnitionem extensus, pri-
mam quaternationem dixit sic : Est quidem ante omnes Pro
arche, 1 Proanennoëtos, et Inenarrabilis, et Innominabilis, quam
ego 2Monotetem voco. Cum hac Monotete est virtus, quam et
magistri. The words also of Hippoly StelledesIrenaus aber I. v. 2, haben einige
tus, Philos, vi. 38, read altogether as Gelehrte mit Unrecht die Lehre des Epi
if ¿7ri0ar))s were intended to qualify phanes zu finden geglaubt, da hier offen
the word 5i5ct<7/ca\os, e. g. AXXot 5é rts bar (s. oben. s. 169) von dem Gnostiker
iiri(pari¡i SiSáaKaXos axrrüv, where, if the Marcus die Rede ist. Neander, p. 356.
word under consideration had been a 1 The word is rendered by Tertul-
proper name, its ambiguity would have lian as Inexcogitabile, c. 37, with which
required either the addition of évófiari, Hippolytus agrees.
that its meaning might be distinctly 3 The translator probably expressed
marked, or the name would have been the Greek terminations, as seen in the
placed last, as in the similar construc Arundel readings, Monotetam, Henote-
tion, c. vin. Altogether I am inclined tam, the final letter having been added,
to dissent from the ordinary opinion, under the idea that the mark of abbre
that clarus represents the name Epi- viation had been lost. Clemens Al.
phanes, and that Irenaus here alludes says, that Epiphanes, son of Carpocrates,
to the son of Carpocrates, author of the wasthe originator tí¡s líovaSiKrjs yvúaeus,
treatise de Justicia, quoted by Clemens but the account is not supported by any
Alex. Strom. Ш. 2. Reasons will be other ancient testimony, and was pos
assigned in the sequel for considering sibly suggested by this passage of
Colorbasus really to have been intended Irenaus ; for it is quite as likely, to say
by the author. It is certainly remarkable the least, that Clement should have
that Hippolytus should class Colorbasus mistaken iwupavTjs for a name, as that
with heretics who called themselves Tertullian should not have known the
irpoyvwcrTiKol, Philos, rv. 13, and that heretic whose course was scarcely run
Iben.eus should say of those that ranked when he was born. In default of any
with this ¿7rt0aW)s StScioxaXoç, that they other account of the Monadic Gnosti
were TeKeLtav rcKeibrepoi, and yvwGTLKÛv cism, we may very fairly identify the
yvwaTiKtliTcpoi, while himself was els inf/n- theosophic notions here impugned by
\6repov Kal yvwaTinéTtpov ¿TríKTEwófj.ei'os. Irenaus, with the arithmetical lucubra
It may be observed, that Neander also tions of Colorbasus as described by
denies that Irenaus here alludes in any Hippolytus. This writer has recorded
way to Epiphanes the Samian, though the busy trifling of Colorbasus, in
he is very probably mistaken in saying divining the relative fortune of indi
that the opinions indicated are those viduals by a comparison of the monads
of Marcus. His words are, In der or units that remain after the letters
 104 MONADIOA

g'b'i'v'I' tÍ ßovoTriTi a-vvvirápyei Svva- a-vvvirap^Jeiv Svvafiiv, %v ovo-

fití, r¡v Kai avTr¡v ovofxaiw
év¿Tr¡Ta. Avt>] r¡ êvoTtjç, r¡ те
HOVOTtjí, то ev ovcrai, -Kpor¡-
Kavro, 1 fir¡ irpoefievai, àpyhv
èiri irávTWv vor¡Tr¡v, áyévvn]T¿v
те Kai àôpaTov, r¡v ápyr¡v ó
Хоуоч fjLováSa KaXeí. Таьту
ту /xováSi crvvvirápyei Svva/jLií
ôfi.oov<rtoç avrf¡, t¡v Kai avTr¡v
ovoixaQß то ev. AvTai al §vvá-
fieiç, ¡j те fi.ov¿Tt¡i Kai ¿Wt^c,
fÂOvaç те Kai то ev, -тгрощауто
та? Xonràç TrpoßoXai twv
fiaCei éco'JVijTaJ. A.vrr¡ r¡ évó-
rr¡í eiTe теJ /j.ovot>]í irpotj-
KavTO, fir¡ irpoé/Áevai, apxyv
¿Ví irávTWV vor¡Twv áyévvtiróv
те Kai абратоу, f¡v . . . цо-
váéa KaXeí. Таоту ту Svváfiei
(rvvvTrápyei Svva/uuí o/xoovcrios
аиту, f¡v Kai avTrjv ovofxaQa
то ev. AvTai al теа-crapei
Svvá/J.eií
TrpowavTO та? Xot-
ttÙç twv atwvwv TrpoßoXä?.
G. 52.

ipsam voco Henotetem. Haec Henotes et Monotes cum sint

unum, emiserunt, cum nihil emiserint, principium omnium
2noëton, et agenneton, et aoratum, quam Archem sermo
Monada vocat. Cum hac Monade est virtus ejusdem substantias
ei, quam et earn voco Hen. Нее autem virtutes, id est Mono-
found in their names are summed as àpi6p.ûv, iva yèvnrai irpérn Kol Ъекатп ij
units and numerical factors, and the fiarás, dià t¿ ка1 ttjv dexdba lo~obwap.eiv
nines cast out. Thus the letters in the Kai apidpecffdai els povdba' Kai avrrj
word 'ЪктСор express 5 + 20 + 300 + ЬекатгКамаавеьва yépnrai éKarovrás, Kol
800+ 100, the initial digits sum 19; irá\a> ylverai povàs, K$v i¡ ёкаточта!
cast out the nines and there remains ЬекажКаашввеша Trotean x'^'^Sa, ка1
unity, and upon this residue, as com airrij tarai povds. Hippol. Phil. IV. 43.
pared with a similar arithmetical deduc 1 pi¡ irpoipevat. The translator read
tion from any other name, the relative pr¡Sei/, but HiPPOLYTDS has ¡á), and
fortune of the individual was seen. The Tertdllian, protvlerwnl nonproferentes,
reader may refer to a rather curious the meaning being this, Unity and Abs
passage in Hippolytus, Philos, iv. 14. traction (povbrns) put forth, as the
It may also be noticed, that among original cause, the Beginning, yet so as
other properties of the unit, it was that the Beginning was eternally insepa
observed by the Egyptian sages that it rable from their Unity. As Neander
was for ever recurring, qud digit, in expresses it, Diese beiden Mächte, welche
decimal notation. Alyfrirriot (фааан die höchste Einheit bilden, erzengen, ohne
rbv Qebv elvai fjwdSa dbialperov, Kol ait- eigentlich zu erzeugen, (er will sagen, dass
ttJp èavrty yevvCiaav ка1 ¿£ airíjs rà man hier sich keine eigentliche Erzeugung
xdma катеагкеиааваг аитт) ydp, ф-rjatv, od r Emanation .... denken müsse) das
dyéwqTos оЪва toùî è£i}$ &pi6p.oùs yevv§' erste von dem Gedanken zu erfassende,
otov i<$ iavT^v ri povàs ётпгро<гтеве!<га, ursprunglose und unsichtbare Grund-
ycvvQ rty bváda, Kai àpolus ё1гигро<гтеве- princip alles Daseyns, u. s. f. p. 169.
pÁvr¡, ycvvç T7¡v rpiáSa кal rerpdba péxP1 a Tertollian, c. 37 : Intellectuals,
rrjs SfKdSos, i¡fm i¡ ápxv K0' T0 re\bs тш innaseibile, invisibile.
 GNOSIS. 105

Alwvwv. 'Iov lov, (cat феи фед. To rpayiKov yàp wç àXy- ^^¡^l
Л~ I ' « V IV л '2 ~ л V MASS. I. xi.4.
t)wç e7rei7re¡j/ ecrnv eiri ту TOtavry мцфора twv та
yeXotwêri ravra уеурафотшр ryç TOiavTtji ovo/xaroirouaç,
ка\ ту roaavry róXfxy, wç àirepvQpiâvaç rw ^evcr/xan
avrov ovofia ^ovófxara^ réOeiKev èv yàp тш Xêyetv, еап
Tii Trpoapxfl тро irávrwv, irpoavevvôrjroç, r¡v iyw fiováSa
M. 55. [VovÓTijTaJ /caXár ка\ iráXtv, ravry ту /xováSi [/xovó-
Ti7TtJ crvvvirápxei êvva/xtç, í¡v кai avrrjv evórtira ovo-
fiá^w <тафе<ттата, ort те irXáo-fia [тгЛаог/иата] avrov есгт<
та eïptjfxéva, w/xoXóytjKe, ка\ on avroç ovóftara rédetKe
т(р vXáa/xari, viro /xt]Sevoç irpórepov aXXov re9etfxéva.
Kaî о-афеч ècrriv, on avroç ravra reroXfxtiKev ovo/xaro-
iroitjcrai' icai et fxr¡ iraprjv тш ßlw avroç, ovk âv f¡ àXqOeia
eî^ev ovo/xa. Ovêèv ovv KwXvei, ка\ aXXov nvà èiri r>jç
avrijç înroQérrewç ovrwç 6р1<та<тва1 3 ovó/хата

tee, et Henotes, et Monas, et Hen, emiserunt reliquas einis-

siones iEonum./ lu iu ! et Pheu pheu ! Tragicum vere dicere 4
oportet super *nanc nominum factionem et tantam audaciam,
quemadmodum sine rubore mendacio suo nomina posuit. In eo
enim quod dicit, est ante omnia Proarche, Proanennoëtos, quam
ego Monoteta voco, et iterum, cum hac Monotete est virtus,
quam et ipsam voco Henotetem, manifestum, quoniam figmenta
sunt quœcunque ab eo dicta sunt, confessus est, [et] quoniam
ipse nomina posuit figmento, quœ a nemine altero [adj. antea]
posita sunt: qui nisi hœc 'auderet, hodie Veritas secundum eum
non habuisset nomina [nomen]. Nihil igitur prohibet et alte-
rum quendam in tali argumento sic prœfinire nomina: Est
1 The text as restored by Massukt \byois acupès hv ttr), à<f> ùv irpoaveyvu-
is here followed. acw.
* The text of Stieren as read in * Junius supplies, as the version of
Epiphanius. the words recovered in Epiphanius,
8 Epiphanius does not think it Super hoc miseria eorum, qui res
necessary to make a close copy, but hujusmodi ridiculas scripserunt propter
merely gives a briefabstract. Eîra Xonroc hanc.
els ravra airrbs ó iMxipwt ètriaKovos 3 The Latin reads most like the
EípTjraíoj, tSs ye Tpoelwa/iev, ye\oií¡br¡ original flow of expression, and it is
papara kclI aùràs vpoelirev èrepojvvfilav not open to the charge of tautology to
dip' iavrov, ùs cu>Td£ia rrjs airäv \r¡pui- which the Greek is amenable. This
Sias xaPtevTt!ßlu*<>*> rcróvuv ytvr), (col period, in the Greek, from nal аафН
eiKvwv, ко! ко\окчгв&1>, (ill M íttoku- laTw, seems to have been mutilated, and
p.lwv rívtív éiriTXaffáfievos, ùs rots <£i\o- to have been restored conjecturally.
 106 PERFECTIS

UB.I.T.Ï. qusedam Proarche regalis Proanennoëtos, Proanypostatos virtus,

MAss.i.xi.4. Proprocylindomene. Cum ilia autem est virtus, quam ego
cucurbitam voco : cum hac cucúrbita autem est virtus, quam et
ipsam voco perinane. Haec cucúrbita et perinane, cum eint
unum, emiserunt, cum non emieissent, fructum, in omnibus
visibilem manducabilem et duleem, quem fructum sermo cucu-
merem vocat. Cum hoc cucumere est virtus ejusdem potestatis
ei, quam et ipsam peponem voco. Ню virtutes, cucúrbita, et
perinane, et cucumis, et pepo, emiserunt reliquam multitudinem
Valentini deliriosorum peponum. Si enim eum sermonem qui
de universis fit, transfiguran in primam quaternationem oportet,
et quemadmodum vult aliquis ipse poneré nomina, quis prohi-
bet his nominibus, ut multo credibilioribus, et in usu positis, et
ab omnibus cognitis ?
Her.xxxii. 7. 3- lVA\Xo¿ Sè -koKiv av- 3- "AXXot èè TráXt v avTW o- зз.
S.Hinn.
tw Tr¡v TrpwTrjv Kai apyeyovov Tt\v irpwTr¡v Kai apyaioyovov 01 •
oySoáSa TOVTOis toîç ôvo/naai ^àp^éyovovj oySoáéa tovtoií
кскХукасп' irpwTov irpoapyr¡v, toií ovofiáartv ¿KaXecrav . . .
. 3. Alii autem rursus ipsorum primam et archegonon octo-
1 nationem his nominibus nominaverunt : primum Proarchen,
1 Tertullian, c. Val. 35, gives au the Divine attributes themselves that
almost literal translation of this section, are represented as reaching further and
without professing to explain it, but further back in eternity, doubtless with
adds : Hoc quœ ratio disponat, ut sin- the view of symbolising the truth that
gula binis locis et quidem tain intercisis, they are without beginning. Bythus
nascantur, malo ignorare quam discere. in the Gnostic Theosophy must be
Quid enim recti hobent, quœ tarn perverse taken as the fixed point, the Divine
proferuntur ? But reproduction was of subsistence ; and whereas in every pre-
the very essence of the Valentinian ceding scheme the iEons were evolved
system. So, àpxh was a term applied from Bythus and Sige, so in this system
by Valentinus to ßvßbs as the троархЬ a quaternion of his attributes are
and to NoOs as àpxt, § 1. So, after the imagined antecedently as it were to
ogdoad of the Pleroma had been evolved, Bythus, and subsisting in him when as,
Achamoth was styled the second ogdoad, yet nothing else was ; and again a
§ 9. So, there was the prototype Ec- quaternion of attributes of equally co-
clesia in the Pleroma, and its earthly eternal subsistence. The notion was
copy ; the ЛЗоп Anthropos, and Man the borrowed from Pythagoras, for Hiero-
spiritual seed of the animally consti- cles in his commentary on the golden
tuted Demiurge. One and all of these verses, says ; otk (<rriv elweîv о /лт) rijs
notions may be referred back to the тетрактбо^ ùs ptfys ка1 àpxys ^ртт]-
Platonic Шеи, or forms of things that таг tari yàp, ¿s (фар.еу, Sr¡puovpy6s tú»
subsisted eternally in the Divine mind, $\wv, ка1 oiría t¡ rérpas, 6eès vorpbs,
the Gnostic Pleroma, before they were atrios too oópavíou ка1 alad-qrov GcoO.
called into being ; in this place they are p. 1 70. The tetractys being of the
 PERFECTIORES. 107
етгеста àvevvorjTOV, Tr)v Sè туи- TerápTrjv áóparov. ™ ' vv ^
Vir
tt¡v appryrov, кои\ Tt\v
< тетар-
t ir
t\.ai\ ек
» f¿ev
« rqç чгрштчч
i тгро- MASS.'l.x'.S
Ttjv aoparov Kai ек fxev tijí а/°Х^? Trpoßeß\rj<rQai тгрютш
■jrpwrr¡f Tlpoapxfjí irpoße- Kai тгецтгтш тотгш àp^r/v ек
ßXrjcrOai тгрштш ка\ тте/л-п-то) Sè Tt¡i avevvor/rov, SevTepw
M. SG. . . . àp-xyv, ек Sè T>jç '["/"X^ ка! ект(р акатаКцтгто!/' ек Sè
TÍ;yJ àvevvorjTOV Sevrépu) ка] ~ 1 Itt t \ t OO /
Tt]i apprjTov rpiTW Kai epoo-
екта> тотгш aKorakriirTOv, ек fx-ш toVo), àvovôfia<TTOV ек Se
Sè Ttjs àppr/Tov rp'iTw Kai т$у àopaTOv, áyévvr¡Tov, irXr)-
eßSofiw toVo) ávovófiaíTTOv, pwfxa Tr¡<¡ irpwTtjo oySoàSoç.
ек Sè rtjç аоратои áyévvr¡TOv, Tat/тау ßovKovrai тау Svvá-
nr\r)pwfia Trjí тгрютгц ¿ySoá- fieiç Trpovirápxetv то? ЛивоО
Soç. Tai/тау ßovXovTai тау ка). TÍjy ^Eijyrjg
Svvàneiç TrpovTráp-^etv tov
Вибоу ка) rrji ^iiyrjí, Iva TeXeíwv те\е1отеро1 (pavûxriv ovreç,
Kai YvaxTTiKwv yvwariKWTepoi' irpbç ovç SiKaíwf av Tis
eTTicpwvrjcreiev to \r¡po\óyoi <тофкгта[. Kai yàp irepi avroû
deinde Anennoëton. tertiam autem Arrheton, et quartam Aora-
tôn. Et de prima quidem Proarche emissum esse primo et
quinto loco Archen, ex Anennoëto secundo et sexto loco Acata-
lepton, et de Arrheto autem tertio et séptimo loco Anonomas-
ton, de Aorato autem quarto et octavo loco Agenneton, Pleroma
hoc primae ogdoadis. Has volunt virtutes fuisse ante Bython
et Sigen, ut perfectorum perfectiores appareant, et Gnosticorum
magis gnostici veri viri.] ad quos juste quis hoc dicat. sO pe
pones, sophistœ vituperabiles, et non viri [veri]. Etenim de ipso
Divine attributes, was co-ordinate with Kal tpywv airavrtav, tv ovpavQ фонгтур,
the Deity ; so that S. Cyril of Alexan Kai iráirrwv тгат^р, vous ка1 ф&хихгя тф
dria (c. Jul. I. p. 30), could say truly of бХу кбкХш, Trávríúv KU'aais. Ad Getä. 6.
Pythagoras, löov 5íj сафш*, tva те etvai 1 Delendœ hfie duse voces, quae sen-
\éyet tóv twv fiktav Qeov, ка1 trdvTwv sum conturbant, quasque nec vetus inter-
àpxbv> épydTijv те twv avrov 5uvdp.ewv, pres, nec Tertullianus legurunt. Mass.
фшатт}ра ка1 yp&xwffw, tjtol ¡^wotoItjo'ivtwv Hippolytus abo ignores them.
fihwv Kai kúk\wv irdvrwv KÍvrjffiv' expres a Grabe imagines the author to
sions taken from the ai/ros (фа of the have quoted the Homeric line,
philosopher, as recorded by Clemens 'fi irêiroves как1 é\éyx€\ 'Аха«5су, оЬк
Al. 'О p.iv Beos elf x' oíros oix Ít' 'kxaiol.—II. ß'. 235.
rtves VTrovooGfftv, (kt6s ras 5ta/coo"^o*ios, but it is more probable that he parodied
dX\' iv air$ ÍXos iv 6\w тф кСк\(р, (tí- it :—
скотта Trdtras yevéaios, Kpâais twv ÜXwv' '0 irèirovés (5а, оофигтаХ (\еукто1, p-ydi
del iSv, ка! tpydras twv aùrov Swdfiicw т á\r¡eeís,
 108 FAUTORES

gr'iV'Í to^ -B^^o? iroXXal ко! Stá- *AX\oí Sé irepi avrov TOV S.Hipp.
MASS.I. xi.5. (popoi
± " ibid.
_____ yvwfiai тгар» avrotç.
» -
Bvöov áSta<p¿p(ü<¡ Kivovuevoi,
Oí fiév yap avrov aCyyov oí ¡xév avrov aYvyov Xéyovai,
fir¡Te appeva /и.цте dtjXvv, aX-
Xéyovai, 1 ¡J-rjTe appei i, руте
6r¡Xeiav, a fiijTe oXooç ovra tí.
Xoi Sé Tt¡v ^iiyíjv dqXeiav аСтф
"AXXoí Sè áppevóQrjXvv avTov crvfnrapeîvai, Kai eívat Tavrrjv
Xéyovaiv eîvai, ép/xacppoSÍTOV irpwTr¡v avQiyíav.
(píiaiv axiTW TrepiáirTOVTeí.
^iiyr¡v Sé iráXiv aXXot avvevvériv avTw irpocrairTOvariv, iva
yévr¡rai TrpwTt] avXyyía.
Bytho variae sunt sententiae apud eos. Quidam enim sine con-
jugatione dicunt eum, ñeque masculum, ñeque fceminam, ñeque
omnino aliquid esse. Alii autem et masculum et fœminam eum
dicunt esse, hermaphroditi genesin [genus] ei donant. Sigen
autem rursus alii conjugem ei addunt, ut fiat prima conjugatio.
which would require veri in the transla distinguished between the A¿70s ívSiá-
tion, as in the Abund. MS. and Merc. ï. Beros, and the Abyos тгрофорисо?, so the
1 El fortasse hoc Deum, non hic Den» heretic discriminated between the Pan
neutro genere pronmttiant. Тевт. с. Val. theistic notion of the Deity, as the
34. The truth, that no notion of sex soul or entelechy of the universe, and
can attach to the Deity, was acknow the Deity as He was before anything
ledged at a very early date. So the was created. The words elvai and ovaia
Magi condemned the notion tQv Xeyôv- were considered to apply only to the
TU3V dßpeyas eîvai Qeoùs ка1 вт]\е1а$. state of either material or active exist
DiOQ. La. Proosm. Eusebius says ence; hence before anything existed
that primitive heathenism, whether upon which Divine benevolence could
barbarian or Greek, knew nothing of act, the Divine Principle was an unin
tho later iro\v<l>\vapla ttjs tûv бешу telligible abstraction, iKaTovófiacrros,
àfi'pèvwv те каХ $т]\ешу naTovofiaaías. &ßf)TjTos and âvçwÔTjTOS, and it was in
Prop. Ev. I. 9. Hence the Orphic order to mark the utter impossibility for
verse (Proclus in Tim. Plat.) says : the human mind to conceive the Divine
Zeùs ÜpffTjv yévero, Zeùs äfißpoTos ётг\ето subsistence prior to the revelation of
vipApT], Himself in creation, that Basilides as
Damasoius (Wolfii Exceipta ex Dam. serted with a fearful hardiness, \éyw
in Anecd. Or. Ш. 254,) accounts for elvai Sebv ovk бута veicoii)p.ivov кЬар-ov i£
this Orphic dictum as follows :—àpaevà- ovK 6i>to)i>, ovk 6vra oùk <Sê>. Hippol.
6n\vv avTTjv ьтгеатт1<тато, irpös hbcL^iv Phil. X. 14. Compare also the term
tt)î TrávTíúv yevvyp-iKjfS oùfflas. Sc^VOLA, àvovatos as applied to the Deity by the
head of the college of augurs, affirmed Marcosians in c. x. Similarly Maimo-
that no image expresstd the Deity, nides says of the Deity, that He exists,
Quod venia Леш пес sexum habcat, пес non per existerdiam, that He lives, non
œtatem &с. Aug. Civ. Dei, iv. 27. Grabe per vitam, He is powerful, nonptrpoten-
quotes Synesius to the same effect. tiam, He knows, non per scientiam, but
8 juijre SXois бита ti. The Basilidian all attributes centre in one reality where
error is here indicated. As the fathers in is no multiplicity. His words are
 PTOLEMJfil. 109

Кеф. Г. Ç LIB. I. vi. 1.

OB. I. vi. I.
Quae sunt, in quibus non consonant adversus invicem hi, MASS.I.xii.l.
qui sunt a Valentino omnes : quae est Colorbaseorum
et Marci doctrina.
Kpiph 0YT02 Tolvvv ó ПтоХе/xaío?, Kaï ol o~vv avTw, cti
ххЗк èfnreipoTepoç fjfxîv tov êavrwv SiSatTKaXov тгpoeXqXvde, . . . Svo
1 ~o ~ та>
yap ovTOicruïÇvyovç тшЭеи,
тгар avroîç Bv0<» каХоу/шеиш, I. 'OI Se irepï tov Пто- S Hippolyt!
Philosoph, vi.
éirevór¡a'é те ка1 е^ар1<гато. Xe/uaîov, Svo wXvyovq avrbv ЗЯ.
Tavrai; Sè Kai Siadécretriv ^lege eyeiv Xêyovartv, a? ка\ Siadéa-eii
Sia6é<reiç] ¿KaXecrev, "Evvoiáv KaXovtriv, evvoiav Kaï 6éXr¡crtv.
те icol QéXrj/ла. Ylpwrov yàp TlpwTOv yàp evevor¡Qr¡ ti irpo
O. M.
èvevotjQt] irpoßaXeiv, (pqaiv, ßaXeiv, ¿i? фаам, eireiTa r¡6é-
еТта >}6éXt]<re. Ato кaï twv Xr¡tre. Ato Kaï twv Svo tovtwv
M. 57.
Svo Siadéaewv tovtwv, tj ка) Sia6éo-eu>v Kaï Svvá/xeoov, т>}? те
Svva/xewv, rrjs 'Evvolas ка\ тЦ$ èvvotaç Kaï tí}? deXqarewç, teer-
QeXqaewç, ихтте avyKpaQeirrwv тгер KpaOeicrwv eiç àXXqXaç, f¡
eí? ¿XXi^Xu?, ту TrpoßoXrj tov irpeßoXri tov те Movoyevovs
Movoyevovç Kaï t>}í 'АХ^бе/а? Kaï tí}? 'AX»70eta? ката avXv-

CAP. VI.
1. 2 Hi vero qui sunt circa Ptolemaeum scientiores, duaa con-
juges habere eum Bython dicunt, quae et djspositiones vocant,
Ennœan et Thelesin. Primo enim mente concepit quid emit-
tere, (sicut dicunt) post deinde voluit. Quapropter duobus his
afièctibus et virtutibus, id est, 3Ennœas et Theleseos, velut com-
mixtis in invicem, emissio Monogenis et Aletheiœ secundum
• Epiphanids adds a few words,
possibly by way of explanation :—ка!
tíjv /¿évT&woiav àcl ffwviráp]-шгам b> atfrcp,
énroov/iónpr del rh tí rpoßdXdaBai, тЬ Sè
QiXtjfia ¿y а&гф èiriyiy6fi€vov.
* Massuet very properly restores
Moreh Nevoch. i. 57. <UÍ the Greek termination ; the Arund. MS.
has Ennoiat and the Clerm. MS. JEnno-
1 The reader will perceive that Hip- niat. So also below, in § 2, it is not at
POLTTUS indicates the principal correc all improbable that the translator wrote
tions that serve to harmonise the Greek Ennceas, as agreeing with the Greek,
with the Latin. though departing from the Latin
 110 ENNŒA ET
LIB. I. vi l. ката <пяXvylav èyévero. ylav èyéveTO' wç £oí/yJ rivai
GR I. vi. I.
MAS&LxiU. rtvag tvttovç ка\ eiKovag twv tvttovç ка) eiKOvaç twv êvo
êvo êiaQéaewv tov Tlarpog êiadécrewv tov Harpog êieX-
TrpoeXOeîv, twv àopârwv ¿pa 6eîv ек twv àopârwv ôparàg,
ras' rov fièv QeXq/iarog rr¡v tov fxèv QeXqfjLaTOi 1tw Now,
,Á.Xr¡Qeiav, rrjg êè 'Evvoiag rrjg êè 'E vvoiag rr¡v 'AXijOeiav
4 AT A * 0 4 '
tov 1\ ovv, Kai öia TOVTOV Kai êià tovto tov èiriyev-
rov QeXyfiarog, O fJL€V ap- *i vr¡rov QeXr¡fiarog, ô àppeviKog'
pr¡v eiKwv rrjg àyevvr/rov l. о apptjv fiev eiKwv J rqg de
'Ei/vo/ac yéyovev, 6 êè OrjXvç àyevvtjTov Evvolag 6 OrjXvg, èiri
rov QeXqfiarog' то QéXtjfia ^eVeíJ то QéX>]/u.a wairep êv-
Tolvvv êvvafiig èyévero rrjg vafiig èyévero rr¡g 'Evvolag.
'Evvolag. 'Ej/evo'et fiev yàp r¡ hivvoeiv evevoei J /xev yap aei
"Evvoia rr¡v TrpoßoXrjv ov f] 'Ewom rrjv TrpoßoXrjv, où
fiévrot irpoßaXelv avrr] каб' fiévrot ye irpoßaXXeiv avrt¡v
r \ rjôvvaro
» ft / aА»evevoet.
г ffr\
eavrr¡v Dre [awT^J кат avTt¡v ^jcaff éav-
êè f¡ rov QeXqfiaroi êvvafiig rr¡vj yêvvaro, àXXà £aj ève-
èireyévero, т ' evevoei voeÎTO [évevóet. ] "Oте de n
[èvevoeîro^ ^7гpoéßaXe . tov QeXqfiarog êvvafiig . . .
тоте èvevoeÎTo 7rpoßaXXet [à
èvevoeÎTo ^rpoéßaXe~)¡
conjugationem facta est. Quos typos et imagines duorum affectu-
um Patria egressas esse, invisibilium visibiles ; Thelematis quidem
Nun, Ennœas autem Aletheian : et propter hoc adventitise
voluntatis masculus est imago, innatas vero Ennœœ fœmininus,
quoniam Voluntas velut virtus facta est Ennœae. Cogitabat
enim Ennœa semper emissionein, non tarnen et emitiere ipsa
per semetipsam poterat quae cogitabat. Cum autem Voluntatis
Al L virtus advenit, tunc quod cogitabat, emisit. j Non videntur
tibi hi, o dilectissime, 2Homerici Jovis, propter solicitudinem
concord ; and the final letter С having tionis, fœminam Veritatem; ad imaginem,
been mistaken by some early scribe for Voluntatis,marem Monogenem; Voluntatis
the first half of ф (M), was replaced enim vis, uti quœ effectum prostat Cogita-
by him with that letter. The Arund. tioni, maris óblinet censum.
and Clekm. MSS. there have Ennœam. 2 Homerici Jovis, &c. in allusion to
1 rbv vovv, от Monogenes. The the opening of II. ß' :
order is disturbed in the Epiphanian "AXXot ¡íév ¡>a Oeol те, кal àvèpes 1жто-
text, it is preserved in the Hippolytan, KOpVGTal
with which also Tertullian agrees, c. EvSovjravvúxwL. Ala 5* oùk ?xe vJj&u/iun
Val. 33 : Ad imaginem quidem Cogita- virvos. K.T.\.
 THELESIS. Ill
Kpiph. fj irepi tov twv oXwv èemroTOV oí ä/ua 1tw vor¡6rjvai ка) ¿■¿Pj1^1,1,'
eiriTerekeKev^ai d.~^ Tovff оттер r¡QéXr¡rre, ка) afta tw deXrja-ai MASSI-""*-
ка) èvvoeÎTat тодв' оттер ка) t¡6iXr¡tre, tovto èvvoov/xevoç, о ка)
OéXei, ка) тоте 6¿Xwv, оте èvvoeÎTat, oXoç evvoia wv, 3 oXoç
веХч/ла, oXoç vovç, [oXoç (pwç Epiphan7\ oXoç офваХ/ui.oç,
oXoç аког), oXoç irr¡yr) ttÚvtwv twv àyadwv.
2. ...3t>jv Trpwrrjv oySoâSa, ov ка& vTroßaaiv âXXov vtto н^?НхГху i.
•*•"• aXXov Aïwva TrpoßeßX^adai, ¿XX' ¿fiov ка) 4e!ç атта£ Tr¡v twv
0 **■ e£ Alwvwv TrpoßoXriv viro tov Иротгаторо? ка) Trjç 'Ewo/aç
avTov TeréyQai, wç 5 avroç /maiwaafievoi, SiaßeßaiovTai. Kat
ovK¿Ti ¿K Aôyov ка) Zwijç "AvdpwTTOv ка) 'ЕкдсХ^сг/ар, ка) è£
'AvdpwTTOv, wç ol âXXoi [Z. wç ol aXXor àXX' è£ 'Ai/0jO£Ó7roi/],

non dormientis, sed curse habentis, quando poterit honorare

Achillem, et multos perderé Graecorum, apprehensionem habuisse
magis, quam ejus, qui est universorum Deus ; qui simul ut
cogitavit, perfecit id quod cogitavit: et simul ac voluit, et
cogitât hoc quod voluit : tune cogitans cum vult, et tune volens
cum cogitât : cum sit totus cogitatus, et totus sensus, et totus
oculus, et totus auditus, et totus fons omnium bonorum.
2. Qui autem 6 prudentiores putantur illorum esse, primam
octonationem non gradatim, alterum ab altero Жопет emissum
dicunt, sed simul et in unum .¿Eonum emissionem a Propatore
et Ennœa ejus, cum crearentur, ipsi obstetricasse se affirmant.
Et jam non ex Logo et Zoe Anthropon et Ecclesiam, sed ex

1 S. Basil says that God spake the
word ytvriej/rw 0<Ss, ка1 тб жрЬатауца
Ipyovijf. And similarly Clem. Al. ^<iX<p
t<¡> ßoi\«T0ai Sn/uovpyeî, кal тф fíóvov
¿$e\r)<rat avrov, íjrerou тЬ усуа>т)<тва1.
3 "OXos в{\пра] Hae duœ voces ab
Epiphanio additse videntur, cum in
veteri interpretatione hujus loci non
extent, nec lib. II. xvi. 3, ubi Auctor
noster banc sententiam repetit. Grabe.
3 Tip rpúrnv буЬоЛЬа] Hœc, ut et
sequentis capitis Grajea verba ex Epi-
phanii Hser. xxxv. Colorbaseorum § 1,
petita sunt ; unde discimus, illorum pla-
cita Irenaeum hoc loco perstrinxisse Gb.
4 Tebtdllian alludes to the same
notions c. 36, Quanto meliores qui totum
hoc tedium de medio amoliti, nullum
jEonem voluerunt alium ex alio per gra-
dus revera gemonios structum, sed mappa,
quod aiunt, missa, semel octojugem islam
ex Pâtre et Ennœa ejus exclusam.
5 aùrbs, i. e. Colorbasus, as Epipha-
Nius declares, xlviii. Sabellius seems
to have developed his principle,
6 Prudentiores illorum. The reader
will have observed the same solecism,
caused by a servile copying of the Greek
construction in the preceding chap-
ter, perfectorum perfectiores, et Gnóstico-
rum magis Gnostici. The translation
speaks of the followers as a body, the
Greek text applies to the heresiarch
singly.
 112 ORIGINES SABELLIANyR.

g'b'Í'ví'I *а' 'ЕюгЛчбч'а? A.óyov кал Zwrjv (paai rere^Qai avrb<s /cat ot
gt/TOf• алла erepw тротгш tovto Keyovaiv oti оттер evevoqutj
TrpoßaXetv о Шроттагшр, tovto Натур екХувч' етге! Sè 6
TrpoeßaXero aXqdeia I^¿Xi?0í] >¡v, tovto AXtjdeta wvofxá-
a6r¡- оте ovv f¡QéXti<rev iiriSeî^ai avrov 'j^éai/ToeJ, tovto
"AvOpwiroi еХе^ву óbf Sè й тгроеХоу'ктато оте irpoeßaXe,
tovto 'Е/с/сХ^оч'а wvo/MacrOti • кас ¿ "Avdpwirot 3tov Aóyov,
ovróg ecrriv ó TrpwróroKOí "Ylot' eTraKoXovdeî Sé rw Aóyw
Kai y¡ Zto/J- ка\ ovrws ттршту 'OySoàt avvereXécrOr].
3- ГГоХХ^ Sè payy ттар1 avroîs ка\ тгер1 tov ^wrijpog. Ol
jmèv yàp avrov ек ttÚvtwv yeyovévai Xéyovcrr Sio /cat Eù<îo-
Kt¡rbv KaXeîo-dai, on ttolv to TTXr¡pwfxa tjvSoKtjcrev 4£<5t' avrov
So^ácrai rov Т1атера~^. Ol Sè ек /nóvwv twv SeKa Alwvwv, twv
¿7ro Aóyov Kai Zwtjç, TrpoßeßXijo-6ai avrov Xéyovcri, 5 rà ттро-

Anthropo et Ecclesia Logon et Zoen dicunt generates, in hune

modum dicentes : quando cogitavit aliquid emittere Propator,
hoc Pater vocatus est ; at ubi quœ emisit vera fuerunt, hoc
Alethia vocatum est. Cum autem voluit semetipsum ostendere,
hoc Anthropos dictus est. Quos autem praecogitaverat postea-
quam emisit, hoc Ecclesia vocata est. Locutus est Anthropos
Logon, hic est primogenitus Filius. Subsequitur autem Logon
Zoe, et sic prima octonatio completa est.
ЛЗ,Ч 3. Multa autem pugna apud eos, etiam de Salvatore.
Quidam enim eum ex omnibus generatum dicunt, quapropter
Beneplacitum vocari, quoniam Universum Pleroma bene sensit
per eum glorificare Patrem. Alii autem ex solis decern ¿Eoni-
bus, qui sunt a Logo et Zoe emissi, et propter hoc Logon et

1 These readings are suggested by 4 Supplied by Grabe from Theo-

the translation and confirmed by Ter-
tullian, c. 36 : Cum protulit, quia vera
protvlit, hie verita» appellaia est. Cum
semetipsum voluil próbañ, hoc homo pro-
nunciatus est.
3 The heresiarch adopts the Christian
verity of predestination as attaching to
the Body of Christ, the Church. Ter-
tullían exactly renders the Greek Quos
autem prœcogitavii, quum protulit.
3 Suppl. ¿{e^>iiio)(rf. Tert. sonnit ;
the Clermont MS. however omits
locutus est.
doret, Hœr. Fab. I. 12. In the transla-
tion of the next sentence the Arund.
MS. omits decern, which would easily
happen if written as in the Clerm. MS.
ex solis X ¿Eonibus.
6 ri. TpoyoviKà огб/лата Siocù^ovra.
One cause of perplexity in unravelling
the Valentinian scheme is the recurrence
of similar names at different points of
the system, e. g. the Enthymesis of So-
phia was called Sophia and Spiritus, вее
I. 1. § 7; and Pater, Arche, Unigenitus,
Christus, Homo, Ecclesia, were all of
 SOTER HJERETICORUM. 113

и. 59. yovitcà ovó/лата Siairw^ovra. Ol Sè ек twv SeicaSúo Aïwvwv qSS1, щ;

twv ек tov 'AvdpwTTOv Kaí Zwíjí [l. 'ЕккХутад] yevofiévwv MASS¿ L *"
ка) Sià tovto vlov 'AvQpwirov [adj. èavrovj ôfioXoyeî, wcravel
àirôyovov ,AvQpwTrov. Ol Sè итго tov Xpiarov ка\ tov áylov
TlvevpaTOi} i[twv~J elç <TT>¡piyfj.a tov YlXt]pwu.aroí 1\LInt. irpo-
ßeß\>lß.evwv~^ yeyovévai Xéyov&iv avrov ка) Stà tovto Xpi-
<ttov Xéyeadai avrov, rr¡v tov Tïarpoi, à<fi ov TrpoeßX^dr],
о. se. SiacrwXpvTa Trpoartjyoptav. *"AXXoi Sè, ws elireîv, rives è£ avrwv
payp-wSoi, tov IIротгатора twv oXwv, Kai Пpoap^tjv, Kai Upo-
avevvór¡Tov "AvBpwvov Xéyovort KaXeîaOar Kai rovr eïvat то
fiéya ка) àiroKpvcpov (j.v<rrr¡piov, on r¡ virèp rà oXa Svvafiiç

Zoen dici eum, parentum nomina custodientem. Alii autem ex

duodecim iEonibus his qui sunt ab Anthropo et Ecclesia facti: et
propter hoc Filium hominis se confiteri, velut postgenitum
Anthropi. Alii 3autem a Christo et Spiritu sancto, iis qui ad
firmamentum Pleromatis emissi sunt, factum eum dicunt, et
propter hoc Christum vocari eum dicunt, Patris sui a quo
emissus est, custodientem appellationem. Alii autem sunt, qui
ipsum Propatorem omnium, et Proarchen, et Proanennoeton
Anthropon dicunt vocari : et hoc esse magnum et absconditum
mysterium, quoniam quae est super omnia virtus, et continet

them terms of a double denomina be the Anthropiani mentioned by S.

tion.
For airrbv \éyovaí the translator
read каХ 5tà tovto \byov kclï £wt}v XéyeaOai
aíiTÓD.
1 This addition suggested by the ver
sion is confirmed by Tebtdllian c. Val.
39. Alii a Chrieto et Spiritu Sancto
conêtabiliendœ univertitati provisis con-
fictum. Theodoket however exhibits
the same omission as Epiphanius, Hccr.
Fab. I. 13, see above 1. § 4. Stieres
boldly substitutes corum in the version
for ü» ; it is the reading of the Clerm.
andARUND.and, as Mabsuet and Grabe
affirm, of all the other MSS. but it is
not retained, although the Greek may
have hail twv . . . irpoßeß\vßii>uv.
a Grabe suggests that these may
VOL. I.
Cyprian (ad Jvhaianum Ep. 73) in
conjunction with Patripassians, Valen-
tinians, Marcionites, &c. Vind. Cath.
in. 226. Massuet observes that Lac-
tantius (efe V. Sap. IV. tub fin.) also
speaks of them, as denying the Divinity
of Christ, an idea scarcely compatible
with the deification of the manhood by
the heretics to whom Irenaaus alludes.
However this may be, it is certain that
the author here indicates the remote
source of the Apollinarian notion, that
the manhood of Christ descended from
heaven as a mixed theanthropic nature.
3 The word autem is found in the
Clerm. MS. and corresponds with the
particle in the Greek ; it is therefore
restored.
8
 114 MARCI

gr'i'vh'' Ka' èfJl'7r€PleK'rlK*l rwv irivrwv "A.vQpwKO<¡ KaXeírar Kai Sià

MASS. I. xi¡. ■ - ■ ■ • "
' rovro vióv avOpwirov èavràv■ Xéyeiv Lwrr¡p>a.

Quœ est industria Marci, et quœ sunt quœ ab eo. Qualis

conversatio ipsorum, et quœ est figuratio vitœ.
Epinhanius I. MájOícoy Sé nç "AXXoy Sé ru StSiaKaXoç hu\po1-
c. Haer. Philos.
xxxiv. 1. yóvata Kai âvSpai vir1 avrov avrwv IMapKoç fiayiKtjç efi-
ireTrXavtjfxéva re Kai ireirXavt]- Treipoç, â fièv Sià Kvßelaf
fiévovç етгууауето, vTrdXti<p6eiç Swpoùv Пса* ÍttwSwv^, a Sè ка1
ó eXeeiváí Siopdwrrji eîvai rwv Sià Saifióvwv tjirira 7roXXovs.
■7rpoeipr¡/iévwv airarewvwv, pa- Оуто? eXeyev èv avrw rrjv
yucíjs virápywv Kvßeias ifiirei- fieyíarijv àiro rwv àopirusv
póraros. Атгат^егас Sè rovf Kai aKarovofii&rwv tottwv eî
7rpoetpt¡/j.évovi vivrai ка\ ràç vai Svvafiiv. Kaí Sr¡ тгоХХшму
irpoeipriixévai Trpoaé-^eiv avrw, Xafißivwv TTorripiov . . . к.т.Х. м. со
wç yvaxTTiKwrirq), koi Svvafiiv infra not. 3, p. 115.
rr¡v fieyi(TT4V атго rwv аора-
Twv Kai aKarovofiiarwv tottwv
omnia, Anthropos vocatur : et ideo hoc Filium hominis se
dicere Salvatorem.
CAP. VII.
1. 'Alius vero quidam ex iis, qui sunt apud eos, magistri
emendatorem se esse glorians, (2 Marcus est autem illi nomen)
magicœ impostura peritissimus, per quam et viros multos, et
non paucas fcaminas seducens, ad se converti, velut ad scientis-
simum, [3et perfectissimum,] et virtutem maximam ab invisi-
1 The Greek text is that of Epipha- of Marcus, as having existed now for
nius, c. Hœr. xxxrv. i . It is also pre some length of time, XI. end. He must
served in a closer form in the Philos. have been contemporary with Valen-
of Hippolytüs, VI. 39, which the reader tinus. The Cleem. MS. has est erased,
will now find to be of great service in the Greek text perhaps having originally
settling the text. The extracts are run thus, MápKos Sè airrQ 6vo¡j.a, the
considerable, and extend over the five reader may compare the Greek of HlP-
following chapters. The texts of both POLTTUS with the passage above, v. § i,
Epiphanius and Hippolttdb are in in which the doubtful word {irHpavris oc
the first section introductory and loose ; curs ; if the proper name had been in
but afterwards they are represented ac tended, the present order of the words
curately by the version. would have been observed.
a S. Irenaus speaks of the opinions s These words are bracketted for
 pr^stigi-Ss. 115
Ef" e^ovri, ¿>f irpôèpofiog tov akr¡Qw<¡ tov 1 'Avti^Ittov àiro- ь^\у^\'
mus. SéSeiKTai. Tà yàp 2,Ava^iXáov iralyvia tí¡ tu>v Xeyo/nevwv MASS,-Lltnl-
fj.áywv iravovpy'ia, wfifií^ag, êt avrwv (pavraÇwv те кал
¡xayevwv, etç eKirXrj^iv rovg opwvrág те Kai ireiOofiévovg avrif
irepießaXev Ot èè та àiro irepiepylag ¿pwvreg
èoKovcri Swá/meig nvàg èv yeparïv avrov етг1теХе1егва1
Tov yàp vovv Kai avrot àtroXécravreg ov^ ¿pwcrt /xr¡ yivúxr-
Kovreg SoKi/xacrai, on àiro fiayeíag f¡ o~varao-ig tov trap
avrov iraiyvlov, ¿)g eirog elireîv, ¿irtreXeírai.
0.57. 2. 3Tlort¡pia olvrn 4KeKpafiéva irpoeriroioú/xevog ev^apierreîv,

bilibus et ab inenarrabilibus locis habentem, fecit, praecursor

quasi veré existens Antichrist! Ánaxilai enim ludiera cum
nequitia eorum, qui dicuntur magi, commiscens, per hsec virtu-
tes perficere putatur apud eos, qui sensum non habent, et a
mente sua excesserunt.
2. Pro calice enim vino mixto fingens se gratias agere, et ЛЪ,1

omission, neither Epiphanius nor Hip-
POLYTUS recognise them, and they are
omitted in the Clerm. and Voss. MSS.
they were perhaps suggested by the
similar expressions in т. § 3.
1 Evidently in allusion to Matt,
xxiv. 24, ''Eyepeifrovrai yàp ypevbóxpw'Toi
Kol ^evboTrpotpTjrai, Kai bétrovai o~qp.tla
p.eyd\a ка1 répara, were irKavrioai, el
bvvarbv, Kol rois ¿k\cktoís.
a Grabe rightly understands the
author to refer to that Anaxilaus whose
recreations in natural ma;jic are de
scribed by Pliny, Lusit et Ánaxilaus eo
(sulphure ' sc.) canden» in calice novo,
pntnaque subdita circumfevens, exardes-
centis repercussu, pallorem dirum, velut
defunctorum, offundente convivís. Plin.
Hist. N. XXXV. 15 ; see also H. N. xix.
i ; XXVIII. il ; хххш. 10.
3 Epiphanics, as Grabe observes,
engages to give verbatim the words of
Iren.edS, which he does most faithfully,
introducing the passage with the follow
ing words : 'Eyù) rolvvv ïva p.r¡ els beùre-
pov KÍp&rov iavrbv imbw, dpKeaerjrai
beîv iryy¡adp.T)v rots drb rov uaKapiurdrou
ical àyiwrdrov Elpnvalov кат' avrov rov
MdpKov, Kai rwv ¿| avrov bp/JWftèvu*
7rpaypM.rev6eíaiV driva ivravda wpbs Ittoï
¿KOéaOai èawoibaaa, ка1 ¿<rri rdde' <pd-
<гкы yàp airáis, (forte airbs) Wpnvaîos à
iyios in тф {пгофаЬеа/ rà irr' avrûv Xe-
yóp.ci>a, \¿yw> ovrws. Hippolytüs is
here less close, his text therefore is con
fined to the notes. He says : ка1 8т)
xoWáKís \afißdvojv Trorr)pLov ws eixa-
ркттшу, Kai èirl ifKelov ёктеЬшу rbv Xd-
701* T7)s ¿wiK\7)aeus, rroptpipeov rb кёра<г/ш
trola фаЬеева»., Kol тоге [ка1 rró/ia]
ipvdpbv, ws boKeiv rois àirarb3p.èvovs [roh
a-jrarufUvots] x^P1" Tu,a Kartivai ка1 al-
иатшЬп bùvapuv irape\ew тф irbp&ri...
"Os Kai тгот-qpiov пар ¿répov Kipvûy, ¿blbov
ywaiKl evxapurreîv, airbs Trapearás, (tai
erepov KparGiv ixelrov p.cîÇov, Kevbv, Kai
evxapiariiffio-ris rr¡s àvaroip.ivris, iffá-
p.evos ¿Texet els rbv pelfa, ка1 гоХКЛка
avretnxtw írepov els (герои, ¿iriXeyev
ovTws. Then follows the invocation as
in Epiphahius ; and subsequently, Kai
roiavrd riva ¿Tenrúiv кal ¿Kffrr)<ras rr)v re
ÍTFarwp.évr)v koI rois irapbmas, ¿>s 6av/ia-
roirotbs èyouifero, rov pxlÇovos iroT-qplov
8—2
 116 MAR CI

g'r'Í'ÍÍV' ка' 7Г^е'0,/ ¿KTetvwv tov Xóyov Trjç е7г//сЛ>;<теа>с, тгорфьреа

¿ Kai epvapa avatpaivea-oai iroter u>ç àoiceiv tt¡v атго twv virep
та oka 'XajOti1 то aí/xa то èavTtjç VToXeiv èv ¿Keívq) тф
TTOTrjpiu) êtà Trjç èiriKkricrewç avTov, Kai virepißeipeadat tow
irapovTaç è£ ¿Kelvov yeicraaOat tov тго/naToç, Iva кal etç
avTOvç iirofißptjcrri t) êtà tov fiâyov toutov KXrfilCofiévt} Xàptç.
TlaXtv êè yvvaiQv èiriSovç ектгшщата кекpafxéva, avràç ev^api-

in multum extendens sermonem invocations, purpureum et rubi-

cundum apparere facit, ut putetur ea Gratia ab iis quae sunt
super omnia, suum sanguinem stillare in illius calicem per invo-
cationem ejus, et valde concupiscere praesentes ex illo gustare
póculo, ut et in eos stillet quse per magum hune vocatur
Gratia. Rursus mulieribus dans calices mixtos, ipsas gratias
Tr\r¡pov/¿é)>ov ík tov fUKporépov, eis Kal of the Christian Sacraments : irav<rap.é-
virepxet&Ocu 7r\eói'a£oi'...Aió р.ета <nroudijî vwv 7)fiwv ttjî evxvs, Apros Tpo<j<péperaí,
toîs Trapovffi 7rape5í5ou irivciv ol ôè ùs deîbv Kal ótvos, Kai vdcijp' Kai о irpceaTÙs eù-
Ti Kal веф fiefieXer-nfiévov <pplff<rovr£s Xàs op.ol<os ка1 eùxapurTlas, ôVrç Súvapus
i/ia ка1 <rire¿Sovres ívwav. Hippolyt. аитф, avairépirei, Kal о Xabs ётеифтщес
Philosoph, vi. 39, 40. The object of Xéyuv тЬ ''hpA\v ' Kol 7} SiáSoats ка1
the imposture being to procure credit t¡ /летАХтрря àirb tûv еьхарштувёитш
for his Gnostic teaching, under the çKaffTip ylverai, Kal toîs où irapovai 5ià
plea of a divine commission. See Siclkôvwv TrèfiireTai. Vind. Cath. III. 169.
Iambic lines c. XT. § 4. The evidence of Henee it is called, V. ii., тЬ кекрац4рои
Irenaus and Hippolttus is quite of тот^рюч, where the reader may consult
sufficient strength to fix a charge of the note. The translator read nrori)pLov
imposture upon Marcus, and Neander's oüi¡> кекрар^уон. Hippolytus says no
defence of the heretic fails to satisfy thing of wine being mixed in the cup,
the judgment. He says, Die Abend- and the juggle would be spoiled by its
mahlsfeier verbanden sie (Marcosii) mit presence ; it is therefore highly probable
symbolischen, auf ihre Lehre von der that Marcus adopted the practice of
Erlösung sich beziehenden Gebraü- the Hydroparastafce, or followers of
chen. Wie der Wein Allen mitgetheilt Tatian, who used only water, where
wird, so verbreitet sich in Alle das Christ ordained the use of wine, as
verborgene göttliche Leben. Diese Clem. Al. says, Strom, г., сЫ yàp oí
Vorstellung wurde missverstanden und Kal vSwp \piXhv evxapiffToûo-w. The word
veranlasste das Gerücht, dass sie vorge (ixapuTTÙv being especially used for
ben, der Wein würde durch das Blut consecration ; compare the words of
der Charis roth gefärbt. Genet. Entw. Justin M. above.
p. 183. Would the author have been 1 Xdpiv, Grabe reminds us that S177)
equally indulgent to the exhibitors of was also called Xdpty, and in the invoca
the blood of S. Januarius Î tion that follows, Xápis is designated by
4 кекра/iéva. Water in the primi the Gnostic terms àvemo^ros and äßp-n-
tive Church was mingled with wine in tos. To this therefore, and not to any
the Eucharistie cup ; so Justin M. as Christian gift of grace, reference is
serts in his deeply interesting account made.
 TRiESTIGIiE. 117

crretv еукеХеиетш тгаресттИоточ avrov. Kai tovtov yevo/xévov, ^Jjj- j-

_o. m
. auTOi
' 4 алло vorr¡piov
' w " fieiíov
ttoWw -Y eKeivov,
* ' ov• r¡• etr¡irarr]fievr¡
*£ ' MASSg. I. xiii.
eú^apío-ricre, тгроа-eveyKwv, \lnt. irpoeveyiccóv. Hipp. KparóóvJ
koÍ цетакеианта? атго год /uuporépov, той înro т»?у yvvaiKOS
tiv^apio-r^fiévov, eí'y то vir avrov кеко<тргци.е1/01> [Int. кекоцкгцё-
vov\ èiri\éywv a/xa ovtwç' 'H тгро rôôv ohwv, r¡ àvevvoijTOÇ /саг
м. «i appijTOi Xápts Tr\r¡pw<rat gov tov етсо avQpwirov, ка\ Tr\r¡6vvai
èv <rot Tr¡v yvwaiv avrrjs, èyKaraairelpovaa tov kokkov tov
aivàirewç eis rr¡v àyadrjv yrjv. Kai roiavrá Tiva eiirwv, кш
è^oKTTpqaai [екатцсгач Hippol.'J rr¡v TaXa'nrwpov, dav/iaro-
iroióí áve<pávt¡, tov /леуа^-ои ir\r¡pw0évTOS ек tov fiiicpov
iroTiplov, wcrre ка\ {пгерекХ£1о~0а1 è£ avrov. Kat aXXa Tiva
rovroiç тгаратгХ^о-ia irotS>v е^тот r¡<re ttoWovç, ка) атга-
y^o^ev ошсгш avrov. EiVoy èe avrov Kai èalixovâ riva irápeSpov
e-^eiv, ¿Y ov avTOi re 1 irpo<pt¡re¿€tv êoKeî, koi ocras à£t'ay
agere jubet praesente se. Et ubi hoc factum est, ipse alium
caliceni multo majorem quam est ille, in quo illa seducta Eucha-
ristiam facit [fecit J, proferens, et transfundens a minori, qui est
a muliere 2 Eucharistie factus, in illum qui est ab eo allatus
'(multo majorem), statim dicens ita: Illa quœ est ante omnia, мж. iv.ai.
ine rcogitabilis et inenarrabilis gratia, adimpleat tuum intus homi-
nern, et multiplicet in te agnitionem suam, inseminans granum
sinnpis in bonam terram. Et talia quaedam dicens, et in in-
saniam mittens illam infelicem, admirabilia faciens apparuit,
quando major calix adimpletus est de minori calice, ut et super-
effunderet ex eo. Et alia quœdam his similia faciens. 4exter-
minavit multos, et abstraxit post se. / Datur autem intelligi,
eum et dremonem quendam paredrum habere, per quem ipse
quoque prophetare videtur, et quotquot dignas putat fieri
1 Hippolytus says iu like manner, ing their hold upon those whom they
VI. 41, Tota Ont Sé ral trepa è-exdpei ó had once perverted.
ir\ái/os iroieîf Sib iiirb tûv àwaTw/iérûiv a The ARUNDEL reading Eucharùtiœ
èôoÇdfrTO, ка1 irorí [/ièv] avrbs ¿pomífero Í8 adopted, from the analogy of the ex-
vpoip-qTcicw, vori Sé nal ¿répovs ¿iroíer pression of S. Paul, то Torqpiov rrjí
Öre у.Ы koL Sià baip-jvuv ravra èvepyàv, (ùXoylas, I Cor. x. 16.
Stc Si ка1 KvßeiiM ¿is Tpoeiirofnev. IIo\- 3 Multo majorem, these words are
\ovs Toívuv Qaípavlo-as k.t.X. Tlie ve- found in all the MSS., but they corre-
nerable writer, as is usual with him, spond with nothing in the Greek, and
throws the veil of silence over these are apparently repeated from above.
M:ircosiau practices, and substitutes a 4 Exterminare is used in the sense
brief account of their method of retain- of Icadiny astray, in/r. c. xx. 4, it is not
 118 SEDUCT-Ж

"в! ï" uS*" ЧУе*та1 f¿eTÓ-)(ovs Ttjs )(ápiTOS avrov, тгpo<pr¡Teúeiv 7roieí.
MASS. I. xiii. 1\T '\ < ^ i -\ - < _ ' Г " "1
3. МаЛ(сгта уа^о irepi yvvaiKaç aa^oKeirai, Kai tovtwv \tovto\
таг eînrapv(pov4, ка\ vepnropcpvpoví, Kai TrXovGiwTaTaç, ау
7гоАХшму иха"уе(70а£ ireipwfÀevoç, KoXaKevwv <pr¡<riv avraîi-
M.eTaSovvaí Goi öe'Xeo Ttjs èfxrjç ^ápiTOí, èireiSri о Т1атг/р twv
oXwv tov ayyeXov gov SiairavToç ßXeirei тгро TrpoGwirov
avrov' 6 Se T07roy tov 1 jneyédovg èv qfûv ècrTi Si rç/xSy
еукатаатч<та1 [l. Seî y/uas ev KaTa<rTtj(rai.~J A.äfi.ßave irpurrov
¿71-' èfiov, кал Si ¿pov Tr¡v %^PIV' ^VTpèiriGOv GeavTrjv, wç
vvfi(pr¡ екЗе^оцеиг] tov vv¡j.(píov éavTrjç, Iva e<rr¡ o èyw, ка1
èyw o av. K.a6íSpvGov èv тш vv¡x(pwvi crov то агтгерра tov
(puros. Ä-äße тгар èf/.ov tov vvfi(p'iov, ка\ ywpr¡Gov avTov,
Kai ■ywpr¡Qr¡Ti èv avT(f. 'ISov r¡ yápi<¡ KaTtjXQev етг/ ere' ävoi^ov
то GTÓ/ла gov, ка\ Trpo<pr¡TevGov. T»/y Se yvvaiKoç àiroKpi-
vo/uévriç, ov irpoe(pr¡TevGa тгштготе, Kai ovk oîSa irpocpijTeveiv
èirinX^aeii Tivàs iroiovixevos ек SevTepov ety кататгХц^м Ttji
cnraTWju.évr¡$, (prjaiv avTrj' "Avoi^ov то ато/ла gov, X¿Xt¡gov o ti
Sr¡TTOTe, Kai 7ГpoÔrjTevGeiç. 'H Sè % j^avvwQeÎGa, кал Kéir(pwQeÎGa
viro Twv Trpoeipii/uevtov, SiaQepuavdeÎGa Tr¡v T'V^r¡v înro TÍJy м. 62.
participes suae gratiœ, prophetare facit. Maxime enim circa
mulieres vacat, et hoc circa eas quœ sunt honestas, et circum-
purpuratse, et ditissimoe, quas вазре abducere tentans, dicit blan-
Matt.xviu. diens eig. Participare te voló ex mea gratia, quoniam Pater
omnium angelum tuum semper videt ante faciem suam. Locus
autem tuœ magnitudinis in nobis est : oportet nos in unum conve-
nire. Sume primum a me, et per me gratiam. Adapta te ut
sponsa sustinens sponsum suum, ut sis quod ego, et ego quod tu.
Constitue in thalamo tuo semen luminis. Sume a me sponsum,
et cape eum, et capere in eo, Ecce gratia descendit in te, aperi
os tuum, et propheta. Cum autem mulier respondent : Nun-
quam prophetavi, et nescio prophetare : invocationes quasdam
faciens denuo, ad stuporem ejus quœ seducitur, dicit ei : Aperi
os tuum, et loquere quodeunque, et prophetabis. Illa autem seducta
et elata ab iis quaa prasdicta sunt, concalefaciens animam a sus-
necessary therefore to substitute exster- synonymous with HyyeXos, § 2, which
nare, as Heumann, with his usual infe- sense it will also bear here,
licity, has proposed. 2 xavva^^<ra! puffed кетгфавеша
1 /¿¿yeBos, as Massuet observes, is ad lit. gulled, кйг0о5 being a sea-bird of
used in the sequel by the Marcosians as light and rapid flight.
 MULIERCULjE. 119
TrpocrSoKÎaç tov f/.éXXeiv avr¡]v irpo(pt]Teveiv, T>jç KapSlaç TrXéov L¿^\\^'^
tov SéoiTOi waXXovo-tis, атготоХца XaXeîv [Int. ка\ XaXe?] MAS|-Lxiu-
g. S9. XipwSrj koÍ та Tv^óvTa irávTa kcvwç /caí ToXpqpiàç, ате viro et, Rom. x.
,—- Kevoû TeQepfiafjiévri irvevfiaTOS' (/caöwy ó 1 Kpelaawv r¡fxwv e<pr¡
irepi twv rotoúrwv, oti ToX(xr¡pov /caí àvaiêèi ^v^y ksvw àépi
6epfi.aivofiévri,) /caí airo tovtov Xoivbv тгрофчпЗа éavrqv
fieTaXafJißävei, ка) ev^apicrTeí Маркш tw éiriSiSóvTi T>ji toVaç
%ápiTOi avrí¡' ка) afxeißecrQai clvtov тгыратш, ov fióvov ката
Tt]v twv ínrapyóvTwv Sóariv, (odev ка) j(j)tjfiaTWV irXfjOoi iroXv
<rwevqi>o)(ev,) àXXù ка) ката туч тоС егоухатоу KOivwvíav, ката
irávTa évovcróai avrw irpo6vfiovfievq, Iva <rvv аСтф катеХву
1 \ г)
eiç то ev.
twv тгротерш [interpres, тпатотатш^ Tivèç
yvvaiKWV twv è%ov<rwv tov (poßov tov Oeov, кal (xr¡ è^aira-
Tt¡6ei<rwv, ay ¿fioíwi Taîs Xoiiraîi ¿Trer^Sevcre irapanrelQeiv,
KeXeôwv avTaîç -jrpocptjTeveiv, ка\ KaTa<pv<rr¡aa<rai, Kai катаве-

picione quod incipiat prophetare, cum cor ejus multo plus quam
oporteat palpitet, audet, et loquitur deliriosa, et qusecunque
cvenerint omnia, vacue et audacter, quippe calefacta spiritu,
(sicut melior nobis de talibus prophétie exequitur, quod audax
et' inverecunda est anima quasi' vacuo acre excalefacta
[est]) et exinde Prophetidem semetipsam putat, et gratias agit
Marco ei, qui participavit ei suam gratiam : et remunerare eum
gestit, non eoluin secundum substantive suae dationem, (unde "et
divitiarum copiam magnam collegit) sed et secundum corporis
copulationem, et secundum omnia uniri ei cupit, ut cum eo
deecendat in unum. _
3. Jam vero quacdam ex fidelissimis mulieribus, quae habent y^iH
timorem Dei, et non sunt seducibiles, quae similiter ut reliquas
affectavit seducere, jubens eis prophetare, exsufflantes et 4cata-
thematizantes [Ar. ana them.] eum, separaverunt se ab hujus-

1 Possibly meaning either his in lowing.

structor Polycarp, or Iiis predecessor
Pothinus ; see note 3, p. 3.
* Massuet reads quœ, but the MSS.
have quasi, which is therefore retained.
The text requires itiixrecundum ; ett at
the close of the parenthesis may be ex
punged, as having arisen out of et fol
s Et is inserted on the authority of
the Clebm. MS., supported as it is by
the text of Epiphanius.
4 Catatkemathantes, is the reading of
the Ci.erm. and Voss. MSS. and is re
stored by Massuet. Compare ХП. 1,
where the same word recurs.
 120 MARCI FRAUDES

мв. i. vH.3. ¡jíarlaracat avTov, eyioplaßrirrav rod toiovtov Oiácrov aKpißws

massai. nui. e¡§vfai¡ gTl Trpo(pr¡Teveiv ov% vtto Map/cou tov /xâyov èyylveTat
toîç àvdpwTroii, ¿XX' oís âv ô Oeos avoodev етгпгёц^г) Tr)v
yàpiv avToü, ovtoi deoaêoTov eyov&i tt¡v Trpo<pr¡Teíav, ка\
тоте XaXovariv еива ка1 бтготе Geo? ßovXeTai, ¿XX' ov% оте
Марко? KeXevei. То yàp KeXevov tov KeXevo/névov ¡xeíXóv те
кал KvpioûTepov, eVet то fièv TrporjyeÎTat, то Sè кпготетактаь.
Et ovv Марко? fièv KeXeúet, rf аХХо? tí?, ¿>? eiwQaaiv eVt toîç m. вз.
SeiTTvois ttov кХг/pov ovtoi тгаитоте iraiXeiv, кал àXXj?Xot?
eyKeXevevdai то тгpocpr¡Tevetv, кал Trpos та? tolas eTriQvfilas
èavTOÎs (xavTe¿e<rQai, е<гта£ ó KeXevwv /let^wv те /caí KvpiwTepoç
тод Trpo<pr¡TiKov TrvevfiaToç, avOpwiros wv, оттер àSvvaTOv.
àXXà тошСта KeXevófieva vir avTWV тгчеирата, Kai ХаХодрта
бтготе ßovXovTai avTo), етг'мтадра ка\ àêpavrj е<тт/, ToX¡u.r¡pá
êè ка\ àvaiSîj, vtto tov катара ектге/итгбщеиа Trpos е^атгатусп.ч
кat aTTwXetav twv fj.r) evTovov Tr¡v ttÍcttiv, rjv атг àpyjjs Sia
Trjs ¿KKXr¡(rlas irapeXaßov, <pvXaiy(TÓvT(iov.
modi insano, qui se divinum spirare simulabat : pro certo scien-
tes, quoniam prophetare non a Marco mago inditur hominibus,
sed quibuscunque Deus desuper immiserit gratiam suam 2 hi a
Deo traditam habent prophetiam.et tune loquuntur ubi, et quando
Deus vult ; sed non quando Marcus jubet. Quod enim jubet, eo
quod jubetur majus est et dominatius. quoniam illud quidem prin-
cipatur, illud autem subjeetum est. Si ergo Marcus quidem jubet,
vel alius quis, sicut soient in cœnis sortibus hi omnes ludere, et
sibimetipsis invicem imperare ut prophetent, et secundum suas
concupiscentias eos sibi prophetare, erit ille qui jubet et major
et dominatior prophetico spiritu, cum sit homo, quod est impos-
sibile. Sed tales quidem qui jubentur ab ipsis spiritus, et
loquuntur quando volunt ipsi, terreni et infirmi sunt, audaces
autem et impudentes, a Satana immissi ad seductionem et perdi-
tionem eorum. qui non firmam fidem, quam ab initio per eccle-
siam acceperunt, custodiunt.
1 "'Ex! toîs Sdirmis tov к\г/рои oûroi gèrent. Fr. D. Videtur autem Interpres
TvávTOTí TaiÇeui] Hse ccense, in quibus hic legisse : rois KX^povs ovtoi vivres
sortibus utebantur, in memoriam nobis 7r<x/feie." Grabe.
revocant Ша apud Horatium : 3 Massoet omits to remark, that
Nec régna vini sortiere talis ; et, the Clerm. MS. has hi a Deo, the older •
Quern. Venus arbitrum Dicet bibendi ? editions reading with the Arund. MS.
cum modiperatores talorum jactu deli- hi ab eo. ,
 ET LIBIDO. 121
Oti Sè *ф!\тра ка\ aywyifia, irpbs то ка\ toîs {•
arwfiacrtv avrwv evvßpiXeiv, èfiiroieî ovtos o Májo/cof eviais MASS5.I xiii-
twv yvvaiKwv, el icai fi.r¡ irácrais, avTai iroWáicis eiriaTpi^sacrai
eis Tt¡v €KKkt}ij'iav tov Qeov i^wfj-oXoy^cravTO, koi ката то
aw/ma ч)(реш<тва1 vir avTov, ка) èpwTUcws irávv avTov ire<pt-
\r¡K¿vaf шате ка\ SiÓkovÓv Ttva twv èv лту 'Acrla twv
4/j.eTepwv viroSe^áfievov avTov eis tov olkov avTov, irepiireueîv
TavTfj ту vvfMpopa, 3tÇî yvvaiKos avTov eveiSovs virap^oùatjç,

4. Adhuc etiam et amatoria et adlectantia efficit, ut et Abs

corporibus ipsarum contumeliam irroget, hic idem Marcus qui-
busdam mulieribus, etsi non universis. Нэе ssepissime con-
versse ad ecclesiam Dei. confessas sunt, et secundum corpus
exterminatas se ab eo, velut cupidine et inflammatas valde
illum se dilexisse ; ut et diaconus quidam eorum qui sunt in
Asia nostri, suscipiens eum in domum suam. inciderit in hujus-
modi calamitatem. ' Nam cum esset uxor ejus speciosa, et sen-
1 ф1\тра. The followers of Simon count of the persecution of the church
Magus and Carpocrates lay under the at Vienne, and of the martyrdom of
same imputation, с. xvi., XX. The some of its members, was addressed, not
translator read tri Sè in the Greek. to Rome, nor to Jerusalem, but to the
S. Jerome alludes to this statement of Church of Asia. The names of the first
Irenaus, in the following passage in Gallican bishops are Greek. The Aqui-
his Ep. 29, ad Theodoram, as quoted by leian creed, as used in Gaul, had an
Grabe: Refeit Irenaus, virApostolicorum Eastern cast in some of its clauses. In
lemporum, et Papiœ auditoris Evangelista the Paschal controversy, the churches
Joannis discipulus, Episcopus Ecclesiœ of Gaul, and of the far west, symbolised
Lugdunensis, quod Marcus quidam de with the eastern churches rather than
Jlasilidis Gnoslici Stirpe descendent, pri' with Rome. Here also Irenaus speaks
mum ad Gallias venerit, et eas partes, of this Asiatic deacon's domestic affairs,
per qitas Jihodanus et Garumna fluunl, and calls him riva twv T)p.erèpuv.
sua doctrina maculaverit ; maximeque 3 Grabe directs the reader's attention
nobiles fœminas, quœdam in occulto to the fact that in these primitive times
mysteria repromittens, hoc errare sedux- at least, the marriage state was not
erit, magicis artibus et secreta corporum thought incompatible with thediaconate.
voluptale amorcm sui concilians: inde One of the charges brought against
Pyrenœum transient Hispanias occupant, Callistus, bishop of Rome, by his suf
et hoc studii habuerit, ut divitum domos, fragan bishop Hippolytus, was the fact
et in ipsis fulminas maxime appcleret, quœ that he tolerated the marriage of those
ducuntur variis desideriis, semper dis- iv к\г/рш : no doubt this term, unless the
contes, et nunquam ad scientiam veri- context requires it, may not embrace the
tatis pervenientes. See p. 126, n. 1. higher orders; for it is not unusually
a èv тд 'Aula. Л close connexion applied in designating the lower cleri
appears to have subsisted between the cal grades of lectores, cantores, sub-dea
churches of Gaul and of Asia. The ac cons, acolyths, &c. e.g. Can. Apost. 55,
 122 RELIGIO LIBIDINOSA

'gr.' i' ix'г' Ka* T*!v yw^MVi ка' то <rw/u.a ёммрваре'кгчч viro tov fiáyov
MASS. I.xiii. ' ^^>"^Z1' ' л лл ~ л ' »
s. tovtov, Kai e£a.KoAovor¡a-a<rr¡f avrw ttoWw tw yjpovw, eireiTa
/чета iroXXoû коттои twv аёеХфш етгмгтре^аутшу, avrr¡ [l. е.
atrrrçi',] tov uiravTa xpovov 1 i^ofwXoyovfiévt] SteTeXeae, vev-
Qovcra Kai Qprjvovaa еф' if eiraQev viro tov fxáyov ёюфбора.

tentia et corpore corrupta esset a mago isto, et secuta eum esset

multo tempore, post deinde cum magno labore fratres eam conver
tissent, omne tempus in exhomologesi consummavit, plangens et
lamentans ob hanc, quam passa est ab hoc mago, COTrupJ,elam.y
eÏTis KkripiKbs ijßpifa irpeoßirepov ■}) Sid- ordination. But let the reader ask him-
kovov, йфор^авш. See also Coric. Nie. self, whether it is at all likely that Hip-
Can. in. The Council of Laodicea dis polytus, taking umbrage at his metro
tinguishes the kkiipiKol from the higher politan's connivance, merely as respects
orders, or UpariKol, in the following the marriage of the subordinate clergy,
synodal canons, 27, 30, 41, 42, 54, 55. would have so expressed himself as to
S. Ambrose also observes the same dis lead readers of no superficial habits to
tinction : Sed prius cognoscamus non infer that the bishop of Bome permitted
solum hoc de epùcopo et presbytero sta- marriage in the very highest orders of -
fuisse, sed etiam patres in concilio Nicœni his clergy? Generally speaking, primi
tractatus edidisse, neque clericum quon tive instances of the non-celibacy of the
dam deberé esse, qui secunda conjugia primitive clergy are not inconsistent
sortitus sit. Ер. 63, § 64. Nothing is with the explanation that the married
more certain, from these words of Ibe- state had been dissolved by the death of
NtEUS, than that the marriage of dea the wife before ordination, or that it had
cons was still permitted towards the become virtually inoperative by a volun
close of the third century. The Wörde tary separation. Here at least.we have .
of HlPPOLYTUS, taking his entire" con as clear a statement as any critical-mind
text, will shew that this was tolerated could wish, that in the Church of Bome
also in the Bonian Church, which gave the marriage of bishops, priests and
offence to the high disciplinarian views deacons was sanctioned by one of its
of HlPPOLTTüS, views in fact which bishops, early in the third century.
afterwards led to trie Novatianist schism . 1 è^op.oXoyovp.h'T]. The ecclesiastical
His words are, *E7ri toótov r¡p£avTQ èirl- term whereby the public confession of
ако-iroí. Kai Tpe<rßürepoi ка1 biáKovoi Ыуа- penitents was expressed; an act that
p.01 ка1 Tplyafiot кавшта<г0а1 els K\-/¡povs.* was indispensable for the removing of
Ei 5è xaí Tis èv K\r¡p<¡¡ wc fafiotn, p.èveu> the temporal censures and penalties of
röv TOLOVTOv èv тф к\т}р(р WS pfy т)р.артп- the Church. The Greek term was also
> кЬта, к. т. X. Certainly if it had not adopted by the Latin Church, Actus
been for the complete identification of pœnitentiœ, qui magis Grœco vocabulo e&-
the higher orders of bishops, priests, primitnr et frequentatur, exhomologesit
and deacons with the кХ-qpoi, in the for est... Exhomologesis prostemendi et humi-
mer case of second and third marriages, lificandihominis disciplina est. Tebtull.
we might have found it difficult to prove de Pœn. Exhomologesin conscierïïicB fa-
that the same term was subsequently Hunt. Cypb. de Lapsis. The power o^
used in this less restricted meaning in the Keys ríi'ay be stated briefly to have
the case of marriages contracted after been exercised partly in the admission
 MARCOSIORUM. 123

5. Kat fiaQr¡Tai Sè avTov Ttveç 1 irepivoXl^ovTey iv toîs §¿ J- JJ_L¿"

M. ГА. avTOii, е£а7гата>1'те? yvvaiKapia 7гоЛЛа oiecpüeipav, теЛковд eau- &
тоу? apcfyOjOevoi/Tec' ¿y fiySevoç Swafíévov i^to-wQrjvai ти fieyé-
G. 61. 6et Ttji yvffisrews avrwv, /¿170" av TLavXov, цуо* av Tlérpov е'тгу?,
/ui/ó" aWov Tivà twv 'Attoo-toXwv àXXà тгХеш irávTWv èyvwicé-
vaiy ка1 то fxiyeOof Ttjí yvwaews Trjç áppr¡TOV Svváfiewi fJLovovç
KaTaireiraiKevai. Eïval те avToîiç iv in^et virep iraaav Sûva/iiv
Sio Kat. iXevdépooí -wávra irpâcraeiv, afir¡Séva iv firjSevi (poßov
e^ovraç. Aià yàp rrjv 3 àirôXvTpaxriv aKpaT^TOvç ка\ àopàrovi

5. Et discipuli autem ejus quidam circumobversati in iisdem,

seducentes mulierculas multas corruperunt, perfectos semetip-
sos vocantes : quasi nemo posait exsequari magnitudini agnitionis
ipsorum, nec si Paulum aut Petrum dicas, vel alterum quendam
Apostolorum : sed plus omnibus se cognovisse, et magnitudinem
agnitionis illius, quae est inenarrabilis virtutis, solos ebibisse.
Esse autem se in altitudine super omnem virtutem : quapropter
et libere omnia agere, nullum in nullo timorem habentes. Prop
ter enim redemptionem et incomprehënsibiles et invisibiles fieri

of converts into the Church by Bap
tism, partly also in the infliction and
removal of temporal censure and inter
dict. No other power of binding and
loosing was claimed by the Primitive
Church.
1 irepiTroXífoires, going about idly.
Stieren quotes the words of Strabo,
twv T(piiro\i}6vTwv, (to! <r%o\às Ишпвс-
¡xévwv. ■ i4,' p. 675.
3 Hippolytus says the same of the
followers of Simon Magus, \¿yorrts...
âyios àylwv . . . XX?; . . . Sí аущсв-^-
fferai [i. e. perhaps, ка\ тЬ, cCyws àylwv
fif\^ff€Taif oîs ayiao-Ofoerai'] où yàp jut)
KpaTttaBai avrovî êirl rlvi ' vofuÇofjLèvw
какф, \e\úrpü)VTCLL yáp.
■ 3 GrXbe a<lopts the idea of Rhen-
ferd, that the áiro\¿rpw<Tis of 4he Mar-
cosians consisted merely in ' this impro-
catorv formula, that was analogous to
the ГП1М or thanksgiving for thpir re
demption from Egypt, that was offered
up night and moming by the Jews.
He says in his note, Per retkmptioniiii,
quam hic et paulo post memorat, cer
tain orationis formulara intelligendam
esse, non modo ipse Irenœi contextúe,
in quo sequitur, il wáptSpe веоО &c.
ostendit, sed et Judaici ritus ratio plane
confirmât, quam ex Viri docti, Jacobi
Rhenferdii Disputatione de Redemptione
Marcosiorum et Heracleonitarum % 21.
explicatam dabo. Habent scilicet Ju-
dœi formulam quandam precationis, vel
confessionis potiús, quam precibus quo-
tidianis interserunt, qua Deum O. M.
Vindicem suum et Redemtorem cele
brant ; unde earn Geulah, id est,
Libcrationem vel RcdemtUmem appellant;
oui tantam vim tribuunt, ut si quis ea
rite utatur, illi spem certam faciañt bea-
tudinis a'ternae. Codice Berachoth, fol.
4. colum. 2. |3 |ÎnV "V "1DN
nbanb. bito -|oiDn nt кзп ûbivn
Dixit Я. Jo/iahnes : QuU est JVDtJ? TV
filius teculi futuri! "Quicunque precibut
vespertini» subjungit Redemtionem. Ubi
voce Rcdcmtienia vel LibcratUmü nihil
aliud intelligitur, quam formula de illa
 124 REDEMPTIO
u> ylverrdai т» zKpirr¡. Et /cat eirtKaßoiro avrwv, irapaarávreq
MASS.I.X1U. aJT¿j peTa Tyç aTro\vrpw(Tewf ráSe eïiroiev w 'irâpeèpe Qeov
ка1 pv<TTiKrjç irpb saiwvoç [Int. aiwvwvj ?£t<ytjç, t¡v rà /леуёвг/

judici. Si autera et appréhendent eos, assistentes ei cum

Matt.xv¡ii.io. redemptione hase 4dicerent : О assessor Лег et mysticœ Ulms pro

liherutione agens. Est autora Ша du ffiaírepov тф èXéyxv irpoffevexßels, та

plex, altera quae matutinis precibus ad-
ditur, altera quae vespertinis. Quae
tempore matutino recitatur, inde ab
TV) ЛЮК (Emeth Vejazzib) incipit,
atque ab his initialibus vocibua appel-
latur. In qua cum ssepius mentio fit
liberationis, Deique assertatoris, et libe-
ratio ex .¿Egypto satis prolixe narratur ;
tum tandem hac clausula finitur, quae
stricte appellatur : Л1П
nm ira btner* mp vx> nita*
Rcdemtor noster Do-
minus Sabaoth est nomen ejus, Sanctus
Israelis. Benedictus sU tu, Domine, Re-
demtor Israelis. Vespertinos formulas
hoc initium est, ЛОХ (Emeth
Veemunah) quae tandem sic clau-
ditur: 31рУ ЛК ЛИТ ЛЧЗ '3 4DK12
bxu nm im »DD ptn -те
^KIE* Et dictum est (Jerem. xxxi. Ii),
Quoniam redemit Dens Jacobum, et asse-
ruit Шит ex manu potentioris ipso. Bene
dictus sis tu, Domine, Redemtor Israelis.
The Marcosians, see с. xiv., like the
Marcionites, were not content with bap
tizing their converts once ; they repeat
ed the rite, and the second lustration
was their àiroXvrpaais that removed
them from the cognizance of the Demi
urge. The first baptism was material
as the baptism of Jesus in the river
Jordan, and was for the remission of
sins ; the second Baptism was as the
descent of the Л5оп Christ in form of a
dove, and this was spiritual, and confer
red redemption, see c. xviii. Hippoly-
TUS also mentions the twofold baptism
of the Marcosians ; referring to this pas
sage of Ibenjeus, he says : nal yàp ка1
ó fiaKá/HOS irpeaßvTcpos Ei/JTjcaTos, ттарит}-
тошдта Xovtxp.ara ка1 àiroXvrpwireis èÇé-
Оето, àSpouepéarepov eltrù-v a wpàccov-
<sui, o¡ [oís], èvrvxàvres Tives avrwv r¡p-
vtjvrat оигшу Trapu\'q<p4vai, áel apveîadai
p.av6ávovres' 5tô (ppovrls ijatv yeyèvyp-ai
àKpifièarepov èinfriTijffai Kai àvevpeiv Хетг-
TOfiepûs, â Kal èv тф тгритш Хоотрф irapa-
dídóaíri, тЪ TowOro KaXoOvres, Kal èv тф
bevrèpW Ó &ToX&rpO}(7LV koXovgiv. Philos.
VI. 42. It was on account of this here
tical repetition of Baptism, early in the
second century, that the Eastern creeds
express faith in the efficacy of " One
Baptism fur the Remission of sins." The
Valentinians baptized only once, but
conferred imposition of hands with the
words els XÓTpoxriv ayytkiKfy, in confir
mation of the baptismal Xirpuais. And
as all things on earth had their counter
part in the Pleroma, a Xirpacris was
necessary for the angels ; фажт'шарто
8è èv àpxV °l ayyeXot èv Xvrpéaet tov
èvôp.a.Tos tov èirl rbv *Itjœovv èv ту irepL-
атеру KareXdàvTos Kal XvTpwo~afj.évov av-
t6v. 'ES^crev 5¿ Хитршаеы* Kal тф'ТугоО,
ïva fir] катаахе&у ту èvvoia rj èverèe-q tov
vaTeprfp.aTos irpocrepxàp-evos Ôtà ttjs Xo-
<plas. Didasc. Or. 22.
1 rip Kpirrj, i. e. to Demiurge, to
whom the spiritual principle was imper
ceptible. See I. § 10, towards the end.
a i! irápeipe, i.e. Sophia, of whom
the Valentinian mother, Achamoth, was
the emanation. Compare 1. § J 8, towards
the close.
3 Compare the opening, p. 8, note 4 ;
the word aiwvwv referring possibly to
duration, rather than to the Valentinian
emanations.
4 The reading of the Clermont MS.
 MARCOSIORUM. 125

StairavTOi ßXevovTa, то irpoo-wirov tov Патро?, ¿Sr¡yw uoi ка\ L¿£i

тгроо-aywyeî ■^pw/лева [xpwfjievct], 1 àvacnrûxriv âvw та? avTWV MASS. I.xiii.
6.
рорфач, a? r¡ цеуаХбтоХцо^ ¿Kelvrj фачтасгш/тве^сга, Stet то
àyaQbv tov IIpoiraTopoí TrpoeßaKeTO y/xas та? eiKOvaç, тоте
ivdúfÁiov twv avw ¿os ivvirviov e^ovaa' iSoíi 6 KpiTijí èyyvç, ка)
¿ Krjpv^ pe KeXevei атгоХоуе1аваг av Sé ¿? èirio-Tafiévij та
а/лфотершр tov înrèp 3àfíфoтépwv r¡fiwv Xóyov, wç eva ovTa тю
ri fío A f 'TJ fl* / / i t / \
m. 65. КР1ТУ иара(гтц<тоу. Jti öe fU]Tt¡p Tayewg aKovaacra tovtwv, tt¡v
'0/u4jpiKt]vz'< Aïâoç Kvvétjv avroîi тгерсёвще, irpoi то àopaTwç ек-
фvyetv tov KpiTr¡v ка\ irapayprj/xa àvacrvâiracra avToyç, et? tov
vv|лфwva elo-r¡yaye, кал cnriSwKe to¿? éavTwv №цф[о1<{.

œonon Siges, quam magnitudines semper videntes, faciem Patris,

te mœ duce et adductore utentes, abstrahunt sursum suas formas,
quas mide audav illa ducta phantasmate, propter bonum Propa-
toris emisit nos imagines illorum, tunc intentionem illorum quœ
sunt sursum, quasi somnium habeas; Ecce, judex in proximo, et
prwco me jubet meœ defensioni adesse. Tu autem, quasi quœ scias
utrorumque nostrorum rationem, tanquam unum exsistentem judici
assiste. Mater autem cito, audiens hsec, Homericam infero-
rum galeam eis superimposuit, ut invisibiliter effugerent judicem,
et statim eripiens eos in thalamum duxit, et reddidit suis
sponsis./
is restored as suiting etwoicv better than thing of the words ws iva 6vra, which
dicent. refer to the consubstantiality of the spi-
1 The reader will observe that the ritual with Achamoth ; compare c. i. 9,
angels that accompanied Soter are said àWà тЬ fih wev/mTiKÖv p.^ ütSvvTjffßat
to be the aúfyyot of spiritual gnostics, avrty p.op<pG>oai, ¿TciSi} bfiooúaiov inrrip-
to whom they are restored after death. xev airy. They, conjointly with Acha-
The spiritual soul was also, in gnostic moth, passed into the Pleroma, after
phrase, the form of its correlative an- undergoing the appointed ordeal,
gelic emanation, because Achamoth en- 5 'Aiîos Kwtyv. Having the effect of
gendered these souls after the likeness of rendering the wearer invisible. So Pal-
the ange's, who formed the body-guard las rendered herself invisible to Mars,
of Soter. See c. i. § 8, 10. Compare Tóv p.b "Áprjs ivdpift ¡ual<povos, avràp
also the sequel, тарахрура ávaairáaaaa, 'A6^vy
к.т.\. with the end of c. i. § 12. ДСс' "Affios xwéyv, py рм> fSoi Üßpipos
1 &р<ротёрш>. No doubt G babe has "Ápys. II. i. 844.
correctly understood this to refer to It was the higher and spiritual principle,
Achamoth on the one part and to the that withdrew the seed of Achamoth
spiritual seed on the other, to both of from the cognizance of Demiurgus.
whom the Pleroma was a matter of Fecabdknt quotes instances of the use
final attainment. But Grabe says no- of this Homeric myth by the Fathers.
 126 MARCUS

gri'uV' ^' ТошСта ¿e Xe'yoïreç ка\ тгратторте^, ка1 èv toîç лгаб'

massai, «п. jj^ç icKifuuri zT>ji 'PoSapovcrlai, 27roXXàç е^ггкатщаы yvvaÎKaç,
aiTiveç K€KavT4piaafx.évai t>jv o~vveíSt¡cnv, ai jxèv Kai 3eiy <pave-
pov é£o¡uo\oyovvTat, ai Sè SvacoTrovßevai tovto, r¡<rvyr¡ Se
xwf еачта? атгцХтгiKvîai Trjç Çco^y то? Qeov, eviai fièv elç
yJ3( 6. Talia autem dicentes et operantes, et in iis quoque quae
sunt secundum nos regiones Rhodanenses, multas seduxerunt
2 lim. ¡¡i. o mulieres, quae cauteriatas conscientias habentes, qusedam
quidem etiam in manifesto exhomologesin faciunt, quaedam
autem reverentes hoc ipsum, in silentio sensim semetipsas
Eph.iv. is. retrahunt, desperantes a vita Dei, quaedam quidem in totum
1 t^s'PoS. i.e. of Gallia Lugdunen- fœminarum : Marcion Romam pramisit
sis or kovybovvijaia watered by the mulierem, guœ decipiendos sibi ánimos
Rhone, in which country Marcus first prœpararct; Apelles Philomenen comi-
broached his heresy. Per Marcum tem mini habuit doctrinarum ; Mon-
JEgyptium OaUiarum primum circa tanus immundi spiritus prœdicator, mul
Rkodanum, deinde Hispaniarum mobiles tas Ecclesias per Priscam et Maximiüam
fœminas decepisse, miscentes fabulis vo- nobiles et opulentas fœminas, primum
hiptatem, et imperitiœ sua rumen scien auro corrupit, deinde hœresi polluit.
tial venditantes. HlBBON. in Es. lxiv. Arius ut orbem deciperet, sororem Prin
Grabe however observes that the intro cipes prius decepit. Donatus per Afri-
duction of gnosticism into Spain is erro cam, ut infelices quosque fœtentibus pol
neously attributed by S. Jeeom to Mar luera oquis, Lucillas opibus adjutus est.
cus the Mage. But there was another In Hispania Agape Elpidium, mulier
of this name who gave a starting point virum, cœcum coxa duxit in foveam,
to the Priscillianist heresy in Spain, successoremque sui Priscillianum habuit,
and mentioned by Sulpitius Severus as cui juncta Galla, alterius et vicinœ hœ-
belonging to the latter half of the fourth reseos reliquit hœredem.
century. Primus earn (Gnosticam hse- 3 Publicam poenitentiam et satisfac-
resin sc.) intra Hispamos Marcus intulit tionem in conspectu Ecclesise ex hoc
jBgypto profectus, Memphis ortus. Hu- loco colligit Feuardentius; ego vero et
jus auditores fuere Agape quœdam non confessionem publicam quandoque fac-
ignobilis mulier, el Rhetor Helpidius. tam exin demonstran puto. Cujus usum
His followers were condemned at Sara satis clare quoque docet Origines, Нот.
gossa, a.D. 380. See abo p. 121, n. 1. ii. in Ps. xxxvii. ubi hsec habentur verba :
a From the days of the Apostle this Si ergo hujusmodi homo memor delicti
2 Tim. Hi. 6. was still the case ; 'E/c toítwv ydp daw sui confcteatur quœ commisit, et humana
oí bibvvovres els ràs oídas, а1хм-а\штеи- confusione parvi pendat eos, qui expro-
ovres та yvvatudpia aeaoipevixéva &/л.арт1- brant eum confctentem, et notant, ml irri
ats, àyôfieva è7rt$ufj.iais TroudXais. S. dent &c. Si ergo sit aliquis ita fidelis,
Jebom recounts the several instances in ut si quid conscius sit sibi, procedat in
which other heretics adopted the same medium et ipse sui accusator existât &c.
modus operandi. Simon Magus hœresim Item: Si inteUexerit et prœviderit (Sa-
condidit Helenœ meretricis adjulus aux cerdos) taUm esse languorem tuum, qui
ilio ; Nicolaus Ântiochenus, omnium in conventu totius Ecclcsm exponi debeat
immunditiarum repertor, choros duxit, et curari &c. Geabe.
 SILENTII MATRIX. 127
то TravreXèi àiré(TTti<rav, eviai êè етга/ифотерИ^оисп, кш то J- j*•*
rrjç irapoifilaç тгетгоивасп, ццте е£ш, ццте ёстш outrai, Tavrr¡v MASS7. I.xili.
eyowai TT¡v èiriKapirlav tov (nrép/marof twv TeKVWV T>ji
yvwarewç.
Кеф. i/.
Quemadmodum quidam ex eis per numéros, et per syb-
làbas et per literas conantur constituere earn, quœ est
secundum eos, argumentationem.
о. 63. I. OuTwy ^ovtoc ovv ¿J Марко? n^Tpav кш ¿kSo^íov
Trji Iü.o\opßäa-ov тачучсгато avTOv ^2,tyíjí, éavrovj jiovw-

abscesserunt ; quaedam autem inter utrumque dubitant, et quod

est proverbii passaa sunt, ñeque intus, neque foris exsistentes,
hunc fructum habentes seminis filiorum agnitionis.

CAP. VIII.
1. Hie igitur Marcus vulvam et 2susceptorium Colorbasi //4,1
Silentii semet solum fuisse dicens, quippe 3unigenitus exsistens,

1 This first sentence is one of great
difficulty, and no satisfactory interpre
tation of ithaeyetbeengiven. Heumann
thinks that KoXapj3á<row, written without
the final syllable, is nothing else than
a Hebrew name for the Tetrad УЗЧК"?Э,
that it was first written Colarbasi in
the Latin, and that the termination
was added in the Greek. A similar
corruption therefore took place, inde
pendently, in the Latin and in the
Greek ; which is a very improbable co
incidence. By a little ingenuity the
letters might be twisted into an expres
sion of the mystical number 888, and
be a Marcosian correlative of the Basi-
lidian Abraxas : e.g. Colarbaxus would
sum 888, if we assign its Greek nume
rical value to each letter, and take the
b for the digamma, or iirlar¡p.ov ßav, and
as Beausobbb says, C'est casez ordinaire
aux Greet de mettre le '{ pour le 'a. Ilist.
de Manich. IV. iv. § 7. But we are
not at liberty to eject troublesome cha
racters from the ancient heresidogia by
such summary process. In explaining
the meaning of this sentence, the first
step will be to define the text. If the
translation may be trusted, there can
be no doubt it ran as follows ; OStos
ob» ó Máp/cos, iXTjrpav ка1 éndoxrfov tí}s
KoXopßdoov ovyíjs (<reiyT¡s), ¿avrbv fwvói-
TO.TOV yeyovévai \éytav, dre uovoyeriis
virápxuv, tó ToD Оатер^иато$ ката-
тевЬ> (Is avriv wSé iras àmKvriaev.
Wherefore this Marcus professing that
himself, the very sole Being, is tlte matrix
and receptacle of the Sige of Colorbasus,
(as being the only-begotten), hath brought
to the birth, in some such way as follows,
thai which hath been committed to him by
the abortive Enthymesis. In the first
place, who was this Marcus ? He was a
disciple of Valentinus, who professed to
improve upon his master's teaching,
Magistri emendatorem se esse glorians,
с. vil. § i declaring, like the Arch-gnos
tic Simon, that thero dwelt in him the
 128 TETRADIS

L<HiVx'1' TaTOV yeyovévai Xéywv, ате /xovoyevys ínrápywv avTo~, [del. м. 66.
MASS.Î.
i. \'iv. avTw,
? ~| то\ tov~fwTTeptjfiaTOçt Л1 eiç
KaTüTeaev » avrov
» * woe
-»ft/ ttwç
¿■¡reicúiicrev. Ai)Tr¡v Tr¡v тгат-кертатф airo twv àopaTwv кал ака-
TOvoßdcrTwv TOVTWV [l. toVcoí'J TerpdSa KaTeXtjXvdevat 4 <ryj¡-

5semen, ff. I. postremitatis] quod depositum est in eum, sie

enixus est. Illam quae est a summis. et ab invisibilibus, et
innominabilibus locis quaternationem descendisse figura muliebri

very highest power of the Pleroma;
ovTos £\eyev iv аитф tíjv fieyí(TT7jv âirb
twv àopâruv ка1 &KaTovop.äffTwv тбтгш
(%(а> Sivap.iv. Ibid. Now between the
notions of Marcus and Colorbasus there
was a close affinity, and if this latter
heretic was the follower of Valen tinus,
before mentioned as áXXos Tis èinipavty
biddcTKaXos aùrwv, we must refer once
more to the account of this disciple.
He held that there was an ineffable
principle of unity, though constituting
a tetrad, antecedently to ßvßös and ¡nyq ;
since therefore Marcus professed himself
to be peyiarr] Sívapis, it was a legiti
mate deduction that he declared himself
to be pip-pa ка1 íkíoxcíov tí¡s Ko\opßd-
<rov <гсут}$; also that he was povúraToí,
and, as being the outward manifestation
of the inherent povon)s, that he was
also povoyevrfs, although this last as
sumption may have been more a matter
of inference on the part of Irenaus,
than of positive assertion by Marcus.
For this proärchical tetrad is described
to us as wholly feminine, and the names
given express unity; povirrjs and évb-
tt]s, povàs, and Sóvapís ópooú<nos airy,
r¡v ка1 айт7) ' ivopd'Ça тЬ lv. Their four
qualitative attributes were inseparable
from them, and formed together а irpo-
apxb that was dvwbpao-Tos, &vcvv6ijtos,
Hßfnp-os, and àiparos. Hence the Si-
vapis реу1<гтт] to which Marcus laid
claim as inherent in himself, was dro
tOiv áopárwv Kai aKarovopdffTbiv гЬттш.
The reader may compare p. 98, n. 1.
These considerations help to confirm the
suspicion that the 5i5d<rKa\os ¿ir«paj>T¡s
may have been Colorbasus, and that
Marcus, teaching like him that there was
a tetrad of unity antecedent to ßvBos,
which in fact resided in himself, implied
that he was the matrix and source from
whence BvfWs and Xtyi) drew their ex
istence. This solution of a considerable
difficulty is not advanced as entirely
free from objection ; it is the best that
offers itself; and the reader may be
requested,
Si quid novisti rectius istis
Candidus impertí, si non, his utere
mecum. Hor. Ер. I. 6.
s Susceptorium. The Arund. MS.
has as a marginal correction, but in an
other hand, exceptorium; the emenda
tion possibly of some collator of the
Greek Text.
3 The Clerm. MS. has unüus; and
Pass, unctus. May not these represent
unitas in the Latin and povóttjs in the
Greek ?
4 Hippolytüs tells us that Valen-
tinus pretended to a similar revelation
from the Logos, who appeared to him
as an infant ; ка1 yap OôdXevrcvos <pd-
<TK€t èavrhv èwpaKévai Traída vfjiriov àpri-
yévrqrov, ov wv06pevos ¿irifí/T6< ris áv
eïij. 'О ôè &T€Kpívaro \èyù>v, èavrhv ct-
vat t6v Aôyov ' ётгата írpoadeh rpayiKÓv
riva рдвоу, ёк roùrov (rvviarâv ßoökerai
TTjv èTTtKexçipT]p,év7]v аЬтф aîpe&w. Toó-
тер rcL Öpoia roKpûv o MdpKos, Xéyti è\7j-
\v9évai irpbs aùrbv ихт)рат1 yvvaiKÜíp
tt]v rerpdSa. к.т.\. HlPPOL. Philos.
vi. 42.
6 Defectus is not found in any MS.
and was added by Feuardent before
 APPARITIO. 129
PhSos /xaTt yvvaticeíto irpoç avrov, èireiSq, (ptjtri, 1 то appev avrrjç ó L¿j|- ^'j1-
vi 42/ if
KO<rfioç (pepeiv ovk qdwaro, KaiS firjvvcrai
I 1 \ ri\ >]v,
avrr¡ ? Г\Лгрр.
TT* MASS.i. I. xiv.
avrijv ijTij ijV] ка\ rr¡v rwv irävrwv yévecriv, r¡v ovèev\ тгштготе
ovSè Qeóiv ovSè avOpunrusv аттекаХу^ге, tovtw novasrärw [Hipp,
/xoVçdJ StqyqtracrOai, ovtoûs eiirovcrav ore то irpwrov ó Tlarrjp
2wSivev[l. (SYLartjp oùJeîy] ó avevvotjrof ка\ 3àvov<rtoç, ó fujre
appev fiyre 6>}Xv, >¡6¿\>i<Tev avrov то appqrov [stipple ex Hipp,
ptjrbv^ yevvr¡Qr¡vai [Hipp, yevétrdai^ кал то áóparov /лорфш-
Oíjvai, r¡voi£e rb сттоца кал тгроцкато Xóyov Sßoiov avrif' oç
Tapaerraç viriSei^ev [Hipp. «reo*.J avTif o >¡v, avroí tov
dopárov fiop(pr¡ (paveiç. 'H Se eK(pœv>](riç tov oVo'/штоу iyévero

ad eum : (quoníam, inquit, ejus masculinum mundus ferre

non poterat) et ostendisse quoque semetipsam quae esset, et
universorum genesim, quam nemini unquam neque deorum
neque hominum revelavit, huic solo enarrasse, ita dicentem :
Quando primum Pater, cujus Pater nemo est, qui est inexcogi-
tabilis et insubstantivus, qui neque masculus neque fœmina est,
voluit suum inenarrabile 4narrabile fieri, et quod invisibile sibi est,
formari; aperuit os, et protulit Verbum simile sibi: quod adsis-
tens ostendit ei quod erat ipse, cum invisibilis forma apparuisset.
temen, it has therefore been removed. while as yet the language of theology
This latter word also has no counterpart was vague and loose. Most usually it
in the Greek ; I imagine it arose from pot- is found to convey the same meaning as
tremitatit, the translation of ¡(rrep^/mrot our word Seing, without reference to
in the Pref. of Lib. II. This word there- materiality ; but it also meant material
fore is inserted within brackets. substance, see p. 43, and in this sense
1 tó äfipev, das Männliche, das alone the Deity can be said to be dmixrios.
verborgene, unbegreifliche Wesen ; das But, as the Gnostic argued, the Divine
weibliche, die fassliche Offenbarung ; Being is incomprehensible, our own
das Männliche, heiset es daher, konnte being is in a certain вепве comprehensi-
die Welt nicht fassen. Neantkb, 169. ble, therefore the same idea not attach-
' For wSwey HlPPOLTTDS has avrov; ing to both, tí fîi»o< cannot be predi-
the translator indicates the words ф cated of creature and Creator alike.
Tarty oiSels, which possibly stood in Gbabe's note should be consulted. Com-
the original text; ф тгатЦр would easily pare also note 1, p. 108. Hippolytub
be omitted as following ó Патг)/>, and has the same word,
the word oùSàs then took the form of * The Clermont MS. omits narra-
iSSmev in some copies, and of avrov in bile in the Latin, and the Greek text
others. Hence Neander says, p. 1 70, Ale of Epiphanios is without fariv, the
zuerst der ursprungslose Vater Leben word however is preserved by Hippoly-
aus sieh zu verbreiten den Trieb fühlte. TUS. It was omitted in both cases from
' ivoúaiot. The reader will bear in the usual cause of error, a sequence of
mind the twofold sense that oiV/а bore, similar syllables.
VOL. I. 9
 130 THEOSOPHIA
LIB.. i.1 viii.i. Toiavrn- éXáXr¡are Xoyov tov ttowtov tov ovófiaTOg avrov, Hipp.
GR." }•I I. xiv.
MASS. V it t л Kat\ t]v ' r¡' сгилларт]
« apxrj, -v 4 iO *1 avTOv
' ' ' Philos.
1. *]Tii t]v rrroi)(eiwv reao-apwv. G'Cl ¿"-
Áo"
'Етг^и^х^е ^Hipp. eireira crwij'xp'ej rr¡v Sevrépav Kai $v кai
avrrj o-TOiyei-wv recrcrápuiv. 'E^rjç ¿XáXtjcre rr¡v rplrrjv1' ка\ f¡v
ка\ a¿Tt¡ crroiyelwv ёёка. Ka¿ t¡¡v /чета ravra éXáXrja-e' ка\
t¡v Kai avrr¡ GTOiye'itov SeKaSvo. 'Eyévero ovv r¡ eK<pwvt]aig 3rov
SXov ovófiaTOí crrof^eí^ov ¡xev rpiaKovra, trvXXaßwv Sé rearrá-
pwv. "Ekücttov Sé Twv arroiye'mv 'íSia ypà/x/uara, Kaï ïSiov м. 67.
Характера, Kai ISlav eK(pú)vr¡rriv, Kai о-^/хата, Kai eiKOvaç
ê^eiv, Kai /ur/Sèv avrwv eîvai, o rr¡v eKelvov кавора fjLop<pr¡v,
ovirep avTOÇ ^Hipp. avro^ erroi)(eíóv ècrnv àXXà ovSè ytvw-
(TKet [yivw&KeivJ avrov, ovSè fitjv rr¡v tov irXtjalov avrov

Enuntiatio autem nominis facta est talis : Loquutus est verbum

primum nominis ejus; fuit âp^rj, et 3syllabae [syllabe] ejus lite-
rarum quatuor. Conjunxit et secundara, et fuit hrec literarum
quatuor. Post loquutus est et tertiam, et fuit hœc literarum x.
Et earn, quae est post hœc, loquutus est, et fuit ipsa literarum
XU. Facta est ergo enuntiatio universi nominis, literarum xxx,
syllabarum autem quatuor. Unumquodque autem elemento-
rum suas literas, et suum characterem, et suam enuntiationem,
et figurationes, et imagines habere : et nihil eorum esse, quod
illius videat formam, 4neque ipsum super elementum est. Sed
пес cognoscere eum, 5 sed ne quidem proximi ejus unumquodque
1 Hippolytus bas rjris rjv. ipsum, that it may express the evidently
3 tov Skov ¿pó/íotos, i. e. of the Pie- genuine Greek text. But the words of
roma, for the Valentinian alwoyovla is Hippolttüs agree with that of Epipha-
exactly expressed by the (4 + 4 + 10+ 12) NIUS; the Latin shews a clear instance
elementary letters of which the Divine of corruption prior to the translation,
name was declared to consist, the four The word <гто1х«ок is to be identified
(гиХХа/За! are, of course, the four jEonic with the several ЛЗопз of the Pleroma,
groups that are summed in the bracket- all of whom, with the exception of
ted numbers ; the only variation is that Nus, were ignorant of the nature of
the Valentinian ogdoad I. § 1 is sepa- Bythos, and of the emanations preceding
rated into two Marcosian tetrads. them.
3 Syllabe, having been written after 5 There was a gradual deterioration
the Greek orthography, was eventually therefore in the Pleroma ; Philo's illus-
copied as the plural. tration, in speaking of the similarly
4 Neque ipsum. The MSS. agree in degenerating tendency of man, may be
reading neque ipsum super el. as though quoted, for it deserves to be known,
the Greek copy had been written ovSè JlapavX^iriov Sé iráBos каХ t¡ fiayvip-ii
ai/ri vwèp aroixûbv ivriv Grabe and imSeUvvTai. XÍ0OS, tûv yàp aiS-qpäv 8ак-
Jüniüs alter the translation to cujus тиХ(ш|/ ó p.èv airrji \j/ai<rai, ßeßmÖTara
 ELEMENTALIS. 131

Hipp. e/ccKTTov €K<pwvti<riv 1 тгоХюрке!, [Hipp. yivw<TKeiv~^ àXXà o'^ri^'V"

vi i^8" » ч » i t ч ~ * #\ * ~ Л MASS.I. xiv.
avroç eic<pu¡vet, wç то irav CKCpwvovvTa, то oAov t¡yeicrüat i'
ovo/xá^eiv. "Екскхтоу yàp avToov fiépoi ov tov oXov, tov îSiov
%Xpv wi то ttuv ovo/xá^eiv, кси fir¡ iravcra<rQai fyovvTa, 3¡u¿-)(pi
OTOv 67Г1 то есг^атоу ypafipa tov ¿kÓ/ttov [Hipp. ecryaTOvJ
(TTOt^elov novoyXwa-a^cravTOi катастт^а-ai [Hipp. fiovoyXusT-
TqtravTt KaTavTrjo~aij. То'те Sè кaï Tr¡v атгокатасттасгм twv
oXoúv e<pr¡ yevéaôai, oTav та irávra катеХвоита eis то êv
ypáfjL/ua, fxlav кас Tt¡v avT¡]v èic(pwvri<Tiv fiy/icry >jç èiapwvtjaewç
eiKova то áfir¡v 6/ulov XeyóvTwv r¡fi5>v virédero eîvai. Toùî Sè
(peóyyovs virápyeiv tov<¡ /mop(f)ovvTaç tov àvovtriov icol àyév-
vr¡Tov Aiwva' Kai eîvai tovtovç fi.op(pài, as ó Jívpios àyyéXovç
eípr¡Ke, та? SttjveKws ßXeirova-as то irpoo-wirov tov Harpós.
enuntiationem scire, sed quod ipse enuntiat, ita omne quod
enuntiat, illud quod est totum nominet. Unumquemque enim
ipsorum, pars existens totius, suum sonum quasi omne nominare,
et non cessare sonantia, quoadusque ad novissimam literani
novissimi elementi singulariter enuntiata deveniant. Tunc 1 cor. xv. s«.
autem et redintegrationem universorum dicit futuram, quando
omnia devenientia in unam literam, unam et eandem consona-
tionem sonent, cujus exclamationis imaginem, Amen simul
dicentibus nobis, tradidit esse3. Sonos autem eos esse qui for
mant insubstantivum et ingenitum ЛСопа, et esse hos formas,
quas Dominus Angelos dixit, quae sine intermissione vident JJatt. xviu.
faciem Patris.
кратеГтаг 6 Si той y^a&raiTos $ttov in- pere, qui fut avant tous les autres êtres,
Kpéjierai Si каХ rplros Sevrépov, квХ тё- qui les renfermes tous lui même. II. 4.
rapros rpírov, ico! Tauros Tcrdprov, ко! So Neander, p. 1 70. Die Sylben sind
h-ipwv (терш ката panpiv отоГхо" vwb also die jEonenrcihen, jeder einzelne
puâs &\kov Sivdficuis атех^ет1> *"Хт)г Buchstabe der Sylbe ein ¿Eon. Jeder
Si oi rbr airbv rpiwov del yàp ol тЬррш jEon enthält in sieh das göttliche Wesen,
TTjs dpxys dir-qpTTinbioi хаХшута<, Sià rb nur nach einer besonderen Richtung hin,
tt)» óXktjv dvâaBai, и^кев' ЬрмСп аф1у- mit Torherrschen einer besondern Form
yew Svvap.érr¡v. тт. т. котрюж. entfaltet und gestaltet, jeder Jßon um-
1 HiPPOLTTUS preserves the true fasst daher in sich tine ganze Welt, wird
reading, ywwanew. This word written Schöpfer einer grossen Reihe von Wesen,
in capitals, might, with a slight mutila- indem die in ihm liegende Lebenskeime
tion, be mistaken for IIoAIoPKEIN, e. g. sich entfalten und selbständig werden.
riNßCKEIN, where П = И, AI = N. 3 esse is transferred to the end of the
s Qu'on se fasse, says Matter, sentence, on the faith of the Clerk.
d'après cela une idée des profondeurs Ardnd. and Voss. MSS., as well as of
révélées à Marcus sur le nom entier du the Greek text ou Amen, seep. 159, п. 2.
9—2
 132 RATIONES

окл'Лл?' 2* Та ovó/mará twv (TTOi^elwv rà prp-à ка\ Koivà hípp.

MASS.I.kiv.
s. ГТТ . » »
jxl. Koiva Kai pr¡Ta\,f \-l Aiwvaç
A í~ Kai* \Aoyovç,
' Kai» piZaç,
r>9» 'S1"«
Kat™43-
сгтгер/лата, Kai тгХцройцата, кал Kapirovs wvófíacre. Tà êè Kaff м. es.
eva avTwv /caí ¿kÍcttov ïêia èv тш ovo/moti T>jf 'E/orA»?-
«r/ay è/unrepte4)(ôfieva voeîadai e<pr]. 'Qç [l. wv GTOiyeiwv tov
icr^aTOV H.] crTOi^eiov то vaTepov [l. vaTaTOvJ ypäßßa
<pwvr¡v тгрощато Tt¡v avTOv' IoS [suppl. ó. H.J ?^oy è£-
eXdwv кат eiKova twv o~TOiyelwv trroiyúa iSia iyévvrjaev
è£ wv та те èvTavQa катакеко<т/ичава[ [Hipp. Лаке/с.J (pl<ri,
яка\ twv [rà H.J тгро tovtwv yeyevíjaQai. 3To fiév toi
уращша avro, 4 ou ó r¡yo<; íjv crvveiraKoXovewv тф r¡yw кал то
[kÚtw, H.J înrо Tiji avWaßijs t>}ç éamrov àveiXrj<p6ai avw
5Xéyei etç àvaTrX^pwcriv tov oXov fíefievt¡K¿vai êè eis та
k¿tw tov t¡~)(ov, wa-тгер e£a> picpévTa. 6 То êè <TTOï)(eîov avTo
à(f) ov то ypáfifia o~vv ту ¿KÓwv^a-ei ту èavrov o-vyKaTr¡XQe
каты, o [dele oj ypafifiaTwv eîval <pt¡ari тршкоута, кал ev

y¡ht L Nomina autem elementorum communia et enarra-

bilia JSonas, et verba, et radices, et semina, et plenitudines, et
fructus vocavit. Singula autem ipsorum et uniuscujusque
propria in nomine Ecclesiae contineri et intelligi ait. Quorum
elementorum novissimi elementi ultima litera vocem emisit
suam, cujus sonus exiens secundum imaginem elementorum
elementa propria generavit : ex quibus et quae sunt hic, dispo-
sita dicit, et ea quae sunt ante hsec, generata. Ipsam quidem
literam, cujus sonus erat consequens sonum deorsum, a syllaba
sua sursum receptam dicit, ad impletionem universi : reman-
sisse autem deorsum sonum quasi foras projectum. Elementum
autem ipsum, ex quo litera cum enuntiatione sua descendit
deorsum, literarum ait esse xxx, et unamquamque ex his xxx

1 ô 4X0S> Achamoth, who accord here expunged. They are evidently a

ing to the Pantheistic notions of the
East, is said to have given birth to the
material elements, after the type of the
divine ffTOix«a.
s i.e. the Demiurge, seven hea
vens, &c.
3 The .Жоп Sophia of Valehtinus.
* Four words, тб t¡x05 тФ VXet> are
marginal interpolation, and are neither
found in Hippolytus nor acknowledged
by the translator ; the four words more
over involve two solecisms.
5 Hippolytus has \éyei, the trans
lator dicU, the usual reading \4yeiv is
therefore corrected without scruple.
e rb (TToix¿tov is here the Pleroma.
 MARCOSIORUM. 133

phV&i "Ka<J,T0V tmv тршкорта ypafifxárwv èv éavrw "¿(eiv етера L¿|' j v"'i'"
уpafj.fi.ara, ài ov I ri. I. wv\ то ovo/xa tov ypa/x/naTOi ovofia- ».
^erat* ка\ av irdXiv та. етера St dXXwv ovo/mà^eadai ура/л-
fiaTùûv, ка\ та аХХа Si aXXoov wç £H. I. wore] et? direipov
eKirliTTeiv то ttXîJÔo? twv ypafifiaTW. Ovtw S" âv vaipécrTepov
fiádoii то Xeyó/xevov'
3- To SeXra o-TOï)(eîov ура/ш/лата èv éavrw e^et irévre,
avro Sè то SeXra, koi то1 ei, Kai то XafißSa, ка1 то таг), кai
то аХфаш ка1 таита TráXiv та ypáfifxara St aXXwv урафе-
Tai ypafxftdrwv, Kai та аХХа Si' âXXoov. Et ovv i¡ irâaa
viróa-Taarií tov SeXra et? atreipov éicrrlirrei, àei aXXwv аХХа
ypdfifiara yevvwvrwv, Kai SiaSe^o/xévwv aXXtjXa, iró&w fiaX-
Xov ¿Kelvov tov <TTOiy(elov fteîXpv eîvai то ireXayos twv
ypafj.fi.dTwv ', Kat et то ev ypdfifia ovrws aTreipov, opa oXov
tov ovófiaTOi tov ßvdov twv ypafifidrwv, è£ wv tov тгро-
чгатора f¡ M.dpK0v 2t<y^ ovveo-rdvai iSoy/xdrta-e. *Ato Kai
tov Патера èiri<rTdfi.evov то àywprjTOV avTOv, SeSwicévai
тоГ? <TTOi)(eíoií, d Kat Atéeva? /саХеГ, èvi ёкасгтау avrwv rqv

Uteris in semetipsa habere alias literas, per quas nomen literœ

nominatur. Et rursus alias per alias nominari literas, et alias
per alias, ita ut in immensum décidât multitudo literarum.
Sic autem planius disces quod dicitur;
3. Delta elementum literas habet in se quinqué, et ipsum
Д, et E, et Л, et T, et A, et hae rursus literse per alias scri-
buntur literas, et alise per alias. Si ergo universa substantia
Deltas in immensum decidit, aliis alias literas generantibus et
succedentibus alterutrum, quanto magis illius elementi majus
esse 3pelagus literarum ? Et si una litera sic immensa est, vide
totius nominis profundum literarum, ex quibus Propatora Marci
Silentium constare docuit. Quapropter et Patrem scientem in-
capabile suum, dédisse elementis, quœ et .¿Eonas vocat, unicuique

1 The reading of Hipp.; seep.i46,n.i.
a Da das unendlichen Wesen Gottes
von keinem erfasst werden kann, und
jede ЛЗоп seine eigene Welt in sich
trägt, die er zum Daseyn bringen soll,
so heisst es, keiner der yEonen kennt
die Aussprache und Schriftzüge des an
dern, ein jeder glaubt in dem was er
selbst für sich ausspricht, das Ganze
auszusprechen, u. s. f. Neandek, 171.
8 This word is written pelagos in the
Abdnd. MS. with и superscribed, but
in another hand. The translator most
probably used the Greek termination.
 134 RATIONES

*gr! i*'' ¡Slcu> €K<^)(¿vr¡<Tiv iicßoäv, Sia то цч êvvaadat eva то oXov ffi^p.
MASS.ÍXÍV. 1кфше?р% ' vi.44.
4. ТаСта êè (Таф^и1(га(таи aôrw Ttjv тетрактш eîireîv
ieé\to êé o-oi кал avrt¡v eTriêei^ai Tt¡v ' A.Xr¡Qeiav. Кат»;- M œ
"yayoy "yap a^TiJi' ек twv virepQev éwnaTwv, ïv ècriêijç avrr¡v
yvfivtjv, ка\ KaTafiâdoiç [H. катараву*!] то каХХо? avTrjr
¿XXá Kai aKoúar¡i avT>jí Xa.Xov<rr¡g, ка1 6av/u.á(rr¡g то фроугща
avTrjç. "Opa oSv кефаХур avw, то аХфа Kai то а>, [H. то о. т.
irpóúTOV аХфа <oJ Tpá-^rjXov êè ß ка\ \|/-, w/uovg apta X6/00^
у ка\ X) сгтувч ê Kai ф, ёшфрау/иа [H. фраура~\ е ко* и,
vwTOv £Н. KOíXt'ac] ^ Kai т, KoiXlav [^Н. aùWa] »? »tat о-,
/nrjpovç в ка\ р, убуата с ка\ тг, Kvr¡(ia<¡ к ка\ о, агфьра X
кал TroSaç fi Kai v. ТоОто Íctti to crwfxa Trjg ката tov
fiáyov 'AXqdeiag' tovto to 0"х>}ра tov crToiy(elov, ovtoç
6 уарактур tov ypdfjifiaTOÇ. Kai KaXeî то (TTOï)(eîov tovto
2,"A.v9pa>vov eîval те irr¡yr¡v фг/см avTO iravToç Xóyov, ка\

eorum suam enimtiationem exclamare, eo quod non possit unum,

illud quod est totum enuntiare./
4. Hœc itaque exponentem ei quaternationem dixisse [dé
disse, M SS. Cl. Ar. Voss. &c] : Volo autem tibi et ipsam osten-
dere Veritatem. Deposui enim illam de superioribus sedificiis,
ut circumspicias eam nudam, et intuearis formositatem ejus ; sed
et audias eam loquentem, et admireris sapientiam ejus. Vide
quid igitur in caput ejus sursum, primum A et Q. Collum autem
В et ^r. Humeros cum manibus Г et X. Pectus Д et Ф.
Cinctum E et Y. Ventrem Z et T. Verenda H et 2. Fe
mora 9 et P. Genua I et П. Tibias К et О. Crura Л et H.
Pedes M et N. Hoc est corpus ejus, quae est secundum ma-
gum, Veritatis ; hsec figura elementi, hic character litera. Et
vocat elementum hoc, Hominem : esse autem fontem ait eum
1 So HippoLYTUS; Gr. and Mass. the Book "|ЬоП pöj> it is said, DflN
eiav Sri. \\byn DTK ЛШЗ tj?ö DIS 0"Пр
2 "AvOpuirov. The Ophites or Naas- Te are called men {Adam) because of
senes'(from КПЗ serpens) were the pre the (spiritual) soul that you receive from
cursors of Gnosticism, and they first the Supreme Adam : but the heathen are
borrowed the Cabbalistic notion of the not dignified by this name, as receiving
Adam Cadmon or Adam Elion, from a mere animal soul or SJ*33 from the
whom the Jews were taught to believe Adam Belial, or xo''f¿s of the Gnostic.
that their souls were derived ; е. д. in HiPPOiYTUS says of the Naassenes : où-
 MARCOSIOKUM. 135
Hipp. àpxyv тга&гц (pwr¡í, ка\ TravToç áppr¡TOV prjcriv, ка) ríjy 'g в' 'i 'i" a*'
Philos. / V -~ ' "iV * л ' > л » л MASS. I.xiv.
erianrœfievqç Z*iyr\s сгто/ма. IVat tovto fltv то awßa auri;?. з.
2ù Se fierápíTiov èyelpag то j^H. adj. T^íJ Siavoiaç vórj/xa,
tov avToyevvr¡Topa кai iraTpoSoTopa £H. yevvr¡Topa кал тгро-
■жатора~^ \oyov àiro атоцатш 'AAjjöe/ay акоие.

omnis verbi, et initium univers» vocis, et omnis inenarrabilis

enarrationem, et taciti Silentii os: Et hoc quidem corpus ejus.
Tu autem sublimius allevans sensus intelligentiam, Autogenitora
et Patrodotora verbum ab ore Veritatis audi. J
roi tûv &\\(i>v àirdvTuv irapà rbv avrwv
\6yov TifjLwffLV dvdponrov (cal vlbv dvOplir
Trop. "EffTi Si ÜvßpwKOS oÎtoî dpaevb-
ßrjXvs, (caXfíYai Si 'ASdpas -Trap* aùroh'
f/wot Si eis aùrbv yeybvaat iroXXol (cal
ttoikíXoi' ol Si iSpMoi, lis Si' b\iyuv elireîv,
Xéyoyrai тгар* aùrois Totovrbv riva rpà-
rov 'Arb aov, ndrep, (cal 5ià ai, p-rfrep,
та Sùo áeávara ¿colara alúvwv yovûs,
TToKira ovpavov, p.eya\tï>vvp.ç &у$рытге.
Philo». V. 6. Again, the spiritual seed
or b taw dvdpwwos, was an efflux àrrb
tov ápx<w&púirou tUxadev 'Abaßdvros,
v. 7, which is a close copy of the Cab
balistic |vby tSVU. This Adamas in
their system, then, was the higher or
spiritual principle of Man, perfectly dis
tinct from the animal principle, (Hipp.
Philos, v. 6), as the soul of man is dis
tinct from his body ; no wonder then
that man, fashioned after this exalted
prototype should be placed at the head
of creation, accordingly, ^aaaarjvol dv-
BpUTTOV KaXoOatV TTJV irp¿3Tt)V TWV 6\wv
dpxbv, rbv avrbv ка.1 vlbv dv6p&Trov' тод-
tov Si Tpixv Siaipovaw. *E<m p.iv yap
aùrov, tpaal, rb fiiv voepbv, тЬ Si ipvxiKbv,
тЬ Si xoÏKbv. KaXoPffi Si avrbv 'ASdpav,
(cal vop.l£ovat tíjv eis aùrbv elvai yvwaiv
àpxbv T°û Sövaaßai yvûvai 6ebv. Philos.
X. 9. It also may be noted as worthy
of remembrance that this belief in a
twofold humanity perfectly distinct,
and of successive development in order
of creation, was deduced by the Jews
from the book of Genesis, where man is
said to have been created first, in the
likeness of God, Gen. i. 27, and
wards, of the dust of the earth, Gen. ii.
7. Philo clearly expresses this notion,
X. т. коврлтг. In commenting upon
Gen. ii. 7, he says, ivapyiarara nal Stà
toútov TapíaTijcnv Ьтс 5ía0opü Tap.fj.eyé-
Br¡s éffrl tov те vvv TrkaaQèvros dvdpÙTOv,
Kai tov Karà tt)v eUbva веоО yeyovbros
Trpárepov. 'O p.b> yhp SiairXaadels ijSrf,
alaOrp-bs, рете"хш TTOLorrfTos, ёк aúpiaTos
(cal ^ux^s avveaTÙis ávr¡p 17 yvvy, tpúaet
Ovaros mV ó 5è /card tt¡v eUbva, Ibéa tis,
r¡ yévos, ту o<ppayls, voTjrbs, daúpmros,
обт' dfiprjv обте 6t)\v, &фварто$ tfivaeL,
rov Si alo~6r}TOV Kol ¿VI fiépovs dvdpárrov
TTjv KaTaaK£VT}v aúvderov elvai <pr}0~tv ёк
yeáSovs oíalas /cal wvevfiaros delov.
There сап be little doubt, I think, but
that St Paul, who was so well versed in
Jewish philosophy as well as theology,
had these notions in view when he drew
a contrast between the first and second
Adam, in 1 Cor. xv. As St John adopted
the current term Abyos, and shewed that
there was no impropriety in it if cor
rectly understood, so St Paul contrasts
the natures of the first and second
Adam; but the terms must be understood
in a Christian and theological, and not
in a Jewish and philosophical sense.
The adoption of these terms severally
by the Evangelist and St Paul stopped
their misuse by heresy, and when the
Gnostic age had passed away, the true
catholic meaning of these terms was the
only one that remained.
 136 RATIONES

У5- \ LS.
UK.1. v5' ТаСта Sè Tavrqç e¡Trovo-t]í, тгpoorßXiyisaarav
I ' Г avrw' H¡Pp.
Philo*
MA8&I.X1T. T^ 'AXjdeiav, Kai avotj-ao-av то стоfia XaXrja-at Xóyow vL **•
tov o*è Xoyoi/ ovofía yevéo-Qai, ка\ то ovo/ma yevéaOat
£Н. efvatj тоуто, о yivoocrKO/uev ка\ XaXovfiev, Хрмгтоу
'I^trow' o /са< ovo/J.áo'ao'av avrr¡v Trap" avTy £H. ттараут1ка
<riwTr>}o~ai,~^ ка1 o~ito7rt¡v. JlpoaSoKÜovTOi Sè той Маркой irXeióv
Ti fiéXXeiv avrr¡v Xéyetv, TráXtv r¡ тетрактЬ^ тгареХвоиага
elç то fié&ov, cprjcrív wç evKaTa(ppóvr¡TOV r¡yr¡o~u> tov Xóyov,
ov ¿7ro a-TOfiaTwv Trji ,A.Xr¡6elai >¡Kovcra<¡' ov tov6\ оттер
oíSaí Kai SoKOtf, iraXaióv ЦН. I. SoKeîç è'-^eiv, 7raXatJ èo~Tiv
ovo/JLa' <pu>vt¡v yàp fióvov e^eis avrov, t>]v Sè Svvafiiv àyvoeîf.
»TIi/fron?
« fxev* yap' e&Tiv
» I етгкгч/шоу
» r 3f
ovo/ia, ЛУ * Г TT
eç u>v Ii. f.7 ex°"J
V "I
ура/л/хата, viro irávrwv 3twv Ttjs кХ^аеоод yivwiTKOfievov- Том. ;o.
^Ч,Ц 5. Hsbc autem cum dixisset illa, attendentem ad eum
Veritatem, et aperientem os, 3locuta est verbum : verbum
autem nomen factum, et nomen esse hoc quod scimus et loqui-
mur Christum Jesum ; quod cum nominasset, statim tacuit.
Cum autem putaret Marcus plus aliquid eam dicturam, rursus
Quaternatio veniens in medium ait : Tanquam contemptibile
putasti esse verbum, quod ab ore Veritatis audisti. Non hoc
quod sois et putas habere, olim est nomen. Vocem enim tan-
tum habes ejus, virtutem autem ignoras. Jesus autem est
insigne nomen, sex habens literas, ab omnibus qui sunt voca-
1 Шатуна/, i.e. an arithmetical sym- +4O0+20o)=888. That this is the mean-
bol. There were three iiriarjua in the ing of iwlarniov in this place is evident
Greek notation; the iirlarnxov ßav от from the words found in п. xli. Falsa est
digamma, having the power of 6, the ergo episemi eorum reddüio, et numerus
Ma-quov котгтга for 90, and the ¿wl<rr¡uov eorum eversus est manifeste,
aarnrîîor 900; see Scaliger, Animadv. * rS¡v tt¡s к\г)ает, meaning the Ca
tre Euseb. 1 12, US, 1 16. It is remark- tholic Church, for from the earliest days
able that each of these three characters the gnostic party made a threefold dis-
were in form similar to the Samaritan tinction in the Church, corresponding
letters expressed by their names, the with their triple division of humanity
equivalents for the Hebrew \ p, and 55>. into the spiritual, the animal, and the
According to the Valentinian notion the material ; ovrw фбакаиш rpiyeinj, àyye-
name'b7<ro0s expressed 888, and for this \ucbv, xf/vx^bv, х0'*^' rpâs étvai
reason was called èiria-quov Svofia, not ÍKK\r¡alas, àyyeXacty, ^,"X"")>'> Х°"с^"'
because it consisted of six letters, as évófiara Sè airáis ¿K\eicrri, кХгггг), alx-
some have supposed, forgetting that ца\шта. Hippolyt. Phil. x. 9. Did a
there were other iiricrma besides the modern writer borrow his notion of the
ßav=6, but because the letters, of which "Church in chains" from ancient heresy ?
the name is composed, symbolised that 3 locutam, esse is required by the con-
mystic number, e.g. (10 + 8 + 200+70 text.
 MARCOSIORUM. 137

H¡i>p Sè тгара toîs Alweri tow Tl\r¡pw/j.aTOs iroXv/mepèi Tvyyávov, U| II,Tlllj*

tí. 4f. aXXrçy ¿(ttÍ pop(p>}<¡, ка\ erépov tvttov, yivwaKOßevov vir MAS^L«»-
¿Keivwv twv 1 avyyevwv, wv та /леуевг] тгар avTwv [^H. айтсо]
éari оштгауто'с.
6. Taí/т w та тгар vfiîv eiKOCTiTecrcrapa ура/лцата
aTToppoíaí viráp-^eiv ylvwvKe twv Tpiwv Svváfiewv etKOvi-
kÙç, twv Trepte^ovcrwv £H. habet èfiirepie^ovirwv'^ tov oXov
twv avw (TTOixeíwv tov àpi6fi.ôv. Tà fièv yàp acpwva ypáfi-
/лата èvvéa vo/niaov eîvai tov Патую? кал Ttjç 'АХ^бе/а?, êià
то àfpwvovg avTovç eîvai, Tovréanv àppqrovç ка) àve/cXa-
Xijtovç. Tà Sè r¡ixl(pwva oktw, ovra tov Kôyov ка\ rrjs
Zwîjç, êià то цёсга икттгер iiráp^eiv twv те àcpwvwv ка\ twv
<pwvr¡évTwv ка\ ávaSé^eadai twv fièv virepQev Tr¡v àwoppoiav,
« O» f * ч \ Г TT 7 f 1 4 2, I f ГТ1 *
twv д итгер avTqv Irl. I. vir aurai тг/v avaepopav. La
Sé (pwvr¡evTa Kai aùrà éirrà опта tov 'AvOpwirou ка1 Ttjs
'ЕккХ>/ач'а?, б7ге< oía тоО 'AvOpwirov (pwvtj тгроеХвоиаа, èfiop-
Ge7. фанге rà oXa. 'О yàp q)(Os Tíy <pwvr¡<¡ 3 ¡j.op<pr¡v avroîf irepi-

tionis cognitum. Illud autem quod est apud Л5опаз Pleroraatis,

cum sit multifarium exsistens, alterius est formae, et alterius typi,
quod intelligitur ab ipsis qui sunt cognati ejus quorum magni-
tudines apud eum sunt semper.
6. 4 Has igitur, quae apud nos [Gr. melius apud vos] sunt
viginti quatuor literas, emanationes esse intellige trium virtutum
imagínales, eorum quœ continent Universum, quae sunt sursum,
elementorum numerum. 5 Mutas enim literas novem puta esse
Patris et Veritatis, quoniam sine voce sint, hoc est, et inénar
rables et ineloquibiles. 'Semivocales autem cum sint octo,
Logi esse et Zoës, quoniam quasi mediae sint inter mutas et
vocales : et recipere eorum quidem quœ super sint, emanatio-
nem, eorum vero quœ subsint elevationem. Vocales autem et
ipsas septem esse, Anthropi et Ecclesiae : quoniam per Anthro-
pum vox progrediens formavit omnia. Sonus enim vocis formam

1 <rvyycvùv, the ijXiiaÛTai Í77eXot of allow the truth of Gbabe's supposition,

the Saviour. I. § 17.
a àva<j>OfA, the converse of dirbfipoia.
s Compare I. § 9.
4 The MSS. are so unanimous in
reading Ucee, that it is impossible not to
that the translator rendered таОта in
the neuter, without observing that the
concord should have been with literce.
8 Mutas, ». e. <p, x, т, к, т. ß, 7, S.
8 Semivocales, i. е. X, м. Р- <*t ï> î> У-
 138 RAMONES
LIB.I.viii. * eiroír¡(rev. "Ecttiv ЦН. ovvj 6 fièv Á.¿yog eywv ка\ r¡ 7iwr¡ та BHgg.
OR. I. X. 3.
MASS. I. xiv.'октш, ¿ êè "AvdpuTTOi ка\ f¡ 'ЕюсЛ>?оч'а та erro, ó ¿>év1,4'-
6.
Натур Kai f¡ 'AXíJOeía та èwéa. 'EireiSrj [H. 'Etí ¿ej то?
vcTTepqiravTOi Xóyov ó àcpeSpaaOeiç iv tw Патр\ катг[Хве,
7refi(p6eiç [H. ё/с7ге//фбе!?^ ivl tov аф' ov i-^wplaOri iirï
êiopOwcrei twv TrpayQévTWV, I1va t¡ twv TrXripw/uaTwv ewVijs
l<r¿Tr¡Ta ë^ovtra картгофору fiíav iv tcolíti Tr¡v Ík iravTwv
Svva/iiv. Kaí oSVwy ó twv етгта Ttjv twv oktw iKOfiltraTO
Súvafiiv ка\ iyivovTO oí £H. т^оеГу] toVoí ofioioi тоГу àpiQ-
fJioîf, oyêodSeç огтеу oÍTiveg Tpeîg iф, êavrovg iXdovTes,
tov twv eiKoaiTeuaápwv àvéSeifcav àpiOfiov. Tà /xév toi тр1а м. 71.
o-TOi-^eîa аф'щсгм [H. (a) ф»/ачу] аитоу twv Tpiwv iv crvïÇvyia
êvvd/xewv vTrápyeiv, a Ígtiv aê£, аф' wv áireppvr¡ та eiVocv-
те<г(гара cToi^eîa, тетратгХаапаавыта tw т^у áppr¡Tov
T€TpáSos Xóyw, tov avTOV avTOÎç àpidfxov iroiei, Затгер фг}сг\
tov ávovofiáarTOV vTrdpj(eiv. Форе!ава1 §è avrà ¿tto twv
4Tpiwv Svvdjuewv, eis оцосотута tov аоратои, wv aTOi^elwv
eis circumdedit. Est igitur Logos habens et Zoe vm. Anthro-
pos autem et Ecclesia vu. Pater autem et Alethia ix. Ex
minori autem computatione, qui erat apud Patrem descendit,
omissus illuc unde fuerat separatus ad emendationem factorum,
ut Pleromatum unitas aequalitatem habens, fructificet unam in
omnibus quae est ex omnibus virtus. Et sic is qui est numeri
vu eorum qui sunt octo accepit virtutem, et facta sunt tria loca
similia numeris, cum sint octonationes : quœ ter in se venientia
viginti quatuor ostenderunt numerura. Et tria quidem elementa,
quae dicit ipse trium in conjugatione virtutum exsistere, quae
fiunt vi. ex quibus emanaverunt viginti quatuor literae, quadri-
pertita inenarrabilis quaternationis ratione, eundem [cum illis
Gr.] numerum faciunt, quae quidem dicit illius qui est innomi-
nabilis exsistere. Indui autem eas a tribus virtutibus, in simili-
1 Compare I. § 4, on the unity ofthe ßav=6 was easily mistaken for 7=3,
Pleroma. The ninth letter being taken as instanced by St Jekom in Ps. Ixxvii.
from the mutes and added to the seven Scriptum est in Matthœo (et Johanne,)
vowels, the twenty-four letters were quod Dominus nosier hora sexta cruci-
then equally distributed. fixus sit. Rursum scriptum est in Marco,
3 i.e. three pair of avÇùyoi, repre- quia hora tertia crucifixus sit. —Error
sented by Pater, Anthropos, Logos. scriptorum fuit: et in Marco hora sexta
3 атер, i. e. aroixûa. fuit : sed multi cpisemum Grœcum F pu-
* HiPPOLTTUs has ?f, the ívíot\)wv taverunt esse Г.
 MARCOSIORUM. 139

etKoveç eiKoptov та trap r¡fúv *SnrXd ура/лрата vvdp^eiv, LIB. I.viii.7.

GR. I. x.4.
а avvapiQfxovixeva toîç etKoatTecrcrapa-i o-TOï)(eioiç Swdpei MASS. I. xiv.
6.
twv £H. tjJJ ката àvaXoylav tov twv тршкорта 7rot«
àpiQfJLOv.
7. TovTOV tov Xóyov, Kai Trjç oiKovo/mlaç [^H. àva-
XoyiagJ Tavrtji aKapiróv (pqcrtv iv орошцап eiKovos ireipv-
Kevai ^Hipp. irecpivévai^ eKeîvov, tov /хета tciç е£ f¡fiépao
TeTaprov avaßdvra etc то 3opoç, ка\ yevo/xevov 4€ktov, tov
KpaTqdévTa Kai KaraßdvTa |^H. ката/3, кал крат.~^ iv т£
o.a. seßSoftdSt, èirlatjixov oySodSa virdp-^ovra, 6 кал e-^ovTa ev

tudinem illius qui est invisibilis : quorum elementorum imagines

imaginum esse eas quœ sunt apud nos duplices literse, quas cum
XXIV literis adnumerantes, virtute quae est secundum analogiam,
XXX faciunt numerum. J
7. Hujus rationis et dispositionis fructum dicit in simili- ^,6
Matt. xvii. I.
tudinem imaginis apparaisse ilium, qui post vi dies quartus Marc. ix. S.
ascendit in montem, et factus est sextus, qui descendit et deten-
tus est in hebdomade, cum esset insignia octonatio, et 7 haberet
1 5iir\«z, the letters f, £, ^1, = (S<r, kit, detained, the Saviour Жоп, p. 64, having
ircr,) enumerated among the гцйфшра. been contained for a while in the space
* xipwov. Compare i. 4. réXeiov beneath the Pleroma, but not perma
napirbv rbv \tjoovv, к. т. \. nently. Here iirlo-ripov ЬуЬоАЬа refers
3 ». e. Mount Tabor, in allusion to to the word Xpeio-ris: see xii. § 3.
the Transfiguration. Generally the ogdoad was the receptacle
4 With the addition of Moses and of the spiritual seed, to which the faith
Elias. This event was considered by ful among the \pv%tKol should eventually
the Marcosians to be typical of Soter be raised, p. 59.
visiting Achamoth, with whom Horas 6 The Saviour contained in himself
and Demiurge made four ; while, by the the mystical number of the thirty ^Eons,
addition of the av{vyla, Christ and the having been thirty years of age when
Spirit from the Pleroma, those four baptized, i. § 1, 5. As A and 12, again,
became six. he was symbolised by the dove, the sum
5 ißSo/idSi. Grabe imagines that of the Greek numerals x, f, p, 1, <r, т, e,
this means the seventh day, as the com p, a, being 801. It was by the illapse
pletion of the six that preceded the of the dove that the Saviour Л5оп de
Transfiguration. Pktavius, that it al scended upon Jesus. I. § 13, and XII.
ludes to the seventh day during which § 3. See Tkbtullian de Prœscr. Hœr.
Christ lay in the tomb ; but more pro 50. Kai i) тсрютера 8¿ <rûp.a af00ij"
bably it means the Hebdomas, the habi r¡v oí fièv тЬ âyiov iryeüfjLa tpavlv* ol Sè
tat of Demiurgus, pp. 44, 48, i.e. the átó Bcurt\e/5ou, rbv biàtiovov' ol oè àwà
seven heavens above which Achamoth OùaXevrlvov тд эгуеир-а тф frevfifoews
dwelt, exterior to the Pleroma, but tov Патрйу, тт/i» KaríKcvoLv ireTronjßfrov
above the material universe. Kparif- ext TT/p tov Aóyov старка. Did. Or. § 16.
eivra here means contained rather than 7 Feüardknt restored the original
 140 RATIONES

еагггш tov airavra tov OTOtjçetW àpiOfiov, £H» wj ^av^~p¡}¡^

MASS.6. I. xiv. pwtrev, eAuovToç
'л ZI ' j ~ eiri
> \ то\ ратгпсгца,
n г r¡e rr¡í
~ irepiarepaç
~ vi 47.
avrov
icádoSos, ¡¡ra ¿gtív w кал a. 'O yàp àpiO/ios avrrji fila
кал oKraKoariai. Kcù Stà tovto Mwi/Véa èv ту екту twv
£H. t)ft.épq~^ fifiepwv etpqicevai tov âvQpwwov yeyovévac
кал Tr¡v oiKovo/uííav Se *¿v ту екту twv qfiepwv, yriç
èarl irapa<TKevr¡, 3rov eayaTOv avQpwirov elf àvayévvtja-tv
tov irpwTov àvQpwirov ire(pr)vévai, ífí oiKOVOfilaç àp^v ка.1
те'Лое ка\ [del. Kai H.] r*¡v Hktijv wpav £H. efvat], èv y
тгросчцкодвг] тф £ú\w. Tov yàp réXeiov vovv, iiricrrdfjievov tov м. 72.
twv e£ àpiQfj.ov, Svvafiiv тгощаеъоя кал àvayevvqtrewi e^ovra,
(pavepûxrai roîs vloîç tov (pwroi 3rrjv Si avrov £7. Sià toSJ

in se omnem elementorum numerum, quem manifestavît, cum

ipse venisset ad baptismum, columbee descensio, quae est Q et A.
Numerus enim ipsius unum et dccc. Et propter hoc Mosen in
sexta die dixisse hominem factum : et dispositionem autem in
sexta die, quœ est in 4cœna pura, novissimum hominem in rege-
nerationem primi hominis apparaisse. Cujus dispositionis initium
et finem sextam horam, in qua affix us est ligno. Perfectum
enim sensum, scientem eum numerum qui est sex, virtutem
fabricationis et regenerationis habentem, manifestasse filiis lumi-
nis earn generationem quae facta est per eum, qui manifestatus
reading haberet. In the Clerm. MS. it has t^v Stà tov (pavhros iirlo-qp-ov eUrty
had become luibent, and by a corrective 8i* aùrov liriyevop.ém¡v i.vafivv7]aui. The
attempt habet in the Abund. and other text is re-constructed above from the
MSS. three. The Latin confirms the reading
1 Here the words tov irdßovs, as re- of Sii tov ; it also indicates the words
quired by the sense, are inserted by ¿mo-í/fiov eis rbvSe àpiSpiv, instead of
Hippolytus. OIkovoiüo.taken absolutely, this I propose to read eis iirlo-rmov тодЪе
means the mystery of the Incarnation, Apißfiov, q. d. as the symbol of the mystic
see I. § II, although when modified by number, 6.
any other term, it may mean almost 4 Coma pura. Greece, rjris iarl
any mystery. тарао-Keirf). Sic veteris Interpretis locus
* HiPPOLYTUS supplies J, which seems Joseph* Scaligeri observationem confirmât
to be required, though it is not express- in Festum, voce Penem : Coena pura est,
ed by the translator. His copy had eV qua fungebantur, cum in casto essent.
irapaaxev^, a mistake arising from the Glossarium: Coena pura, irpoo-äßßaTov.
terminal letter v of the word IstXv pre- Imitatione Gentilium irapao-Kev^v Judœ-
ceding. orum ita vocat (Interpres.) Fronto Due.
3 The text of Epiphanids and Hip- Ita et lib. v. cap. 23 sextam diem, qua
POLYTUS are both corrupt, and the trans- Dominus cruci confixus est,
lator's copy was no better. HiPPOLYTUS cœnam puram : cujus nominis memine-
 MARCOSIORUM. 141

piiffis ^)a^'e'•^"0? èirHrqfiov eis avrov St avrov [l. elç ¿Trícrtifiov rod lib.i.vüí. s.
ít.47. Se àpi0pou~j yevofiévqv àvayévvti<rtv. 'ISivOev кал та StvXâ ypáfi- mas&i.xít.
fiara tov àptQftov 1évlar¡fiov e-^eiv <pr¡<rlv. 'O yàp èirlcrrifioi '
àpidfjioi cvyKpaôetç roîç e¡KOo~tT¿crerapo~i <rror)(eioiç, то трю-
кочта ypáfÁfiaTOv ovofia àireréXecre.
8. Кёэдо»7та< êè Siaicóva) tw t5>v етгта àpiQ/xaiv 3 fxeyé-
6ei, ws tptiaiv !¡ Маркой ^tyq, Iva t^ç avToßovXyTOv ßovXrjs
(paveptoQrj ó Kapirôç. Tov fiév toi eTrlcrijfJLov tovtov àpidftov
^Нгрр. delet tovtov à/)*] èirt tov vapóvros, <рч<т\, tov ¿tti tov
eiriarj/jiov /j.op<pw6évTa voti&ov, tov wairep церктвечта 3í
SiyoTOfiqQévTa /caí e^w fielvavra, oç ту éavrov Svváfiei те
ка\ fppovqirei, êtà Trjç àir avrov TrpoßoXqi tovtov tov twv
о.вв. èirrà Svvá/ietev, ка\ [ката Hipp. ¡xifxt¡crei tarnen^ fiifttjcriv tj/î
4 eßSoßdSoi <Svvàfj.ewç, ¿\¡fvautre Koaftov, кал y¡fvyr¡v ебето

est insîgnis in eum numerum. Hinc etîam et duplices literas

numerum ineignem habere ait. Insignia enim numerus commix-
tus viginti quatuor elementis xxx literarum nomen explicuit.
8. Usus est autem Diácono Septem numerorum magnitudine,
quemadmodum dicit Marci Sige, ut ab se cogitatœ cogitationis
manifestetur fructus. Et insignem quidem hune numerum in
praesenti, ait, eum qui ab insigni figuratus est intelligi [intellige,]
eum qui quasi in partes divisus est, aut praecisus, et foris perse-
veravit, qui sua virtute et prudentia per earn quse est ab eo emis-
sionem, hune, qui est 5 Septem virtutum, secundum imitationem
runt et!am TertuU. lib. v. adv. Mar- s ueyiBet, namely àXij#eiçt, having
cionem cap. 4. Augustinus Tract. 120 in seven letters. ÄirroßovX^rov ßov\ijs,
Johan. et Beda in cap. 19. Johan. Sic meaning the independent criiXXij^is of
autem earn diem appellant, quod juxta Achamoth. Here see the preface.
Let/is prcescriptum puroe vestimentis, 3 rj ôtxoTo/in$éi>Ta, these words read
cibiê, corporibus, et animis eot ene dece- like a gloss from the margin, Hippoly-
bat, qui sacrum Paicha estent celebraturi. TUS omits them. Still, if they are an
Unde et Judteorum principes non intra- interpolation, the translator had them
verunt praetorium Pilati, ut non contami- in his copy.
narentur (ait Evangelista) sed puri vide- * èfibouâbot, the Demiurge called
licet manducarent Pascha. Peuard. Hebdomas, I. § 9. Hippolytus has
1 rbv ipiBuiv (iriirn^ov, i. e. the num- brraXwduov, and the sense would be
ber 6, of which the irltrn/i-ov ßav was the same; for each of the seven heavens
the symbol, and of which the three presided over by the Demiurge was an
double consonants, when resolved into angelic essence or iiW/iits.
their simple elements, contain the 5 est, omitted by Grabe, is found in
sum. the Clkbm. and Ardnd. MSS.
 142 INFANTIUM
ад?' i' x"ia e"'at T°v ôpwfiévov TravToç. iZexpyrai fiév ovv avros ^осо ph?i™
MASS. I. xiv. ' * 7 О? ~ «V f 'л ' « 7 » л vi. 48.
7. ai/TOf I. Katj ovtoç ти>ое rw epyw, ws avaaiperws vir avrov
yevofiévw' IráSe SiaKovei, fxifxt¡fiara ovra twv à/uifirjTwv, rr¡v
év6v/nr¡criv Ttjs fiyrpos- Kaí ó fiév irpwros ovpavos <pQéy-
yerai то a, ¿ Sé fiera tovtov то et, ¿ Sé rplros *], rérapros
Se ка\ fierros twv етгта Ttjv tov i Svva/iiv ¿K(pwveí, ó Sé
iréfiirros то ov, eicros Sé то v, eßSofios [H. SeJ ка\ TeTapros
àiro fiépovs [JH.. axo то? fiéaov~^ то w a-roi^elov eicßoä,
/ca0ü)9 f¡ WLápKOV ^iyr¡, h тоХХа fiév <p\vapov<ra, fir¡Sév Sé
a\r¡eés Xéyovcra, Staßeßaiovrai. Aurives Svváfieis ¿fiov, (pr¡<r\,
vâo-ai eis 3à\\q\as o-vfiirXaKeîa-ai r¡-^ov/ri ка\ So^a(ov<Tiv м-?3-
èiceîvov, ú<^>' ov Trpoeß\7j6t]aav r¡ Sé Só^a rtjs ñyjis [^H. r¡yj¡-
erewyj àvairéfiiveTai els tov Tlpováropa. Tavrtjs fiév toi rtjs
Soj^oXoytas tov %X.ov eis rr¡v yrjv (pepófievóv (ptjcri vXá<jrr¡v
yevéadai, кал yevvqropa twv етг\ rtjs yrjs-
9- Ttjv Sé ¿TróSei^iv (pépei атго twv apri yevvwfxévwv

hebdomadis virtutis animavit mundum, et animam posuit esse

hujus universi quod videtur. Utitur autem et ipse hoc opere quasi
spontanée ab ipso facto: reliquavero ministrant.cum sint imitatio-
nes imitabilium, enthymesin matris. Et primum quidem cœlum
sonat A, quod autem est post ilium E, tertium autem H, quar-
tum vero et medium numeri vu lotse virtutem enarrat, quintum
vero O, sextum autem Y, septimum autem et iv a medio Q
elementum exclamât, quemadmodum Marci Sige, quas multa
quidem loquacius exsequitur, nihil autem verum loquens, affirmât.
Quae virtutes, ait, omnes simul in invicem complexae, sonant et
glorificant ilium a quo emissse sunt, gloria autem soni mittitur
in Propatorem. Hujus autem glorificationis sonum in terram
delatum ait plasmatorem factum, et generatorem eorum quae
sunt in terra3.
9. Ostensionem autem affert ab iis qui nunc nascuntur in-

1 Epiphanius agrees with the trans
lation, but HlPPOLYTDS suggests the
genuine reading ; he has, rà Si cIkovoiv,
fj.tfM'q/j.ara бута tûv ttjs èvdufi^-
creus Tr)s fir¡Tp¿s. The presence ofreliqna
in the Latin, justifies the restoration
of àXXà ráSe Si' eUóvcov тг)$ èv-
0и/и5<геш5 т. /л., which also harmonises
with the recapitulation in § 10.
a Hippolytus has eis l¡> for eis áX.
8 in terram. .. .in terra. In the
Abundel MS. these are the emendations
of another hand, written over litterarum
.... littera.
 VAGITUS MYSTIC [. 143
ptiiio«. ßpe(pü>v, <Sv >?X^ L^' ' т^Х'] "1*а T(P *K ИЧтроЧ irpoéXdeîv L{^I-Ivi^9-
vL 48. етпроа.
» О ~ evof * ' exaarov
' ' " o-TOf^eiœv
twv ' '
tovtmv Г TT tovtovJ
In. - -I MASS. i. xiv.
tov 4X0V' Kaöw? ovv а! етгта, (pqcri, êvvàfieiç èo^aCpvcri tov
g. 70. Á.óyov, ovtwç кал r¡ y¡rV)(t} èv тоГу ßpe^eai Kkaíov<ra 1 кал
6pr¡vov(ra Mápicov, So^á^et avTov. Ata tovto êè кал tov
AaßiS eîpwêvar 'Ек ато/латоч vrfirlmv кал (hjXaÇôvTWv катцр-
tÍctw atvov кал iráXiv, Ol ovpavoï Sir¡yovvTai Só^av Qeov.
Kaî Stà tovto ëv те £H. ¿Tráv §è èv] irovoiç кал TaXanrcopiaiç
t'vX4 yevoftévt], 9 «s SwXio-fiov avTÎjç, етгнроорес то to elf
(rtjfieîov alvéeretaç, Iva yvwpta-аега r¡ âvw 3 ^i/j^í то a'vyyevèç
avTrjç, ßorjdov ахггу кататтёр-^г;.
fantibus, quorum anima, sîmul ut de vulva progressa est, exclamât
uniuscujusque elementi huno sonum. Sicut ergo septem virtu-
tes (inquit) glorificant Verbum, sic et anima in infantibus plo-
rans et plangens Marcum, glorificat eum. Propter hoc autem
et David dixisse : Ex ore infantium et lactentium perfecisti j£ «»• *•
laudem. Et iterum, Cœli enarrant gloriara Dei. Et propter
hoc quando in doloribus et calamitatibus anima fuerit, in releva-
tionem suam, dicit Q, in signum laudationis, ut cognoscens illa
quae sursum est anima, quod est cognatum suum, adjutorium ei
deorsum mittat.
1 The next five words are omitted by tuting, for els Sw\i<r/ibv, in defiecationem,
Hippolytus, doubtless as interfering ît' á\i<rfiov, pros angore.
with the meaning. The reading, alviaews, may have
3 els SiüW/xoi'. So Matt, xxiii. 24, been by a corruption from àmitrews,
oí SiüXífoires top Kwvwira, who strain Hippolytus having for els anfieîov alvi-
out the gnat. In what does this defœ- trews, the words, ёф' ф àviârai, but the
cation consist î as G babe says, in the derivative forms aVtw/uu and áviácts are
chastening of the soul irbvots ка! т. unknown elsewhere, and Hippolytus
Massukt, however, cites a passage from probably wrote afoeírcu. On the whole,
Clem. Al. Pad. 1, where in speaking of the explanation of Gbabe is the most
Gnostics, he says that the memory of suitable to the context, and if any cor-
good incites the soul to virtue, to the rection be required, it would be best to
purging out of evil ; íiú'W/xoc ¡ib tov substitute rapawiaeus for al», in the
meó/iaros tí)k ршЦ/щ» twv краттбчшч sense indicated by Aul. Gell. vi. 14.
ebai <¡>aolv ' dtvXtauiv Sè voovtn, rbv, Puniendis peccatis tres esse deberé causas
áirb TTjs vTrofjj/^aews twv ápeivóvwv, twv escistimatum est; una est quœ vovófoia
\eip6vwv x,aPl<4íü''' ftrw« 5i ¿£ ávdy- vel KÓXaais vel wapalveats dicitur, cum
kt¡s, t<¡¡ Ьжо/апрвёт twv ße\Ti6vwv, i¡ poma adhibetur castigandi alque emen-
fieravola Ц twl toís ■цттова/. Either in- dandi gratia, ut is, qui fortuito deliquü,
terpretation is far-fetched ; a eimple attentiorfiat correctiorque.
meaning, though at variance with the 3 î\ ívw \pvxh, the angelical counter-
translation, may be obtained by substi- part of the human soul.
 144 MARCOSIORUM

ывл.тшло. I О. Kaî тгер) fièv tov 1Travroí, ovôfiaTOÇ rpiaKOVTa ovroç

îiAS&i.xiT. урацратм TovTov, Kai tov Buôoû TOV avj^OVTOÇ ¿K TWV TOV
TOV ypafifiaTwv, êri те Tijy 'AXrçôe/ay аю/штоу SwSeKa/neXovç
ек Svo ypafifiaTWV <rvveo-TWTOÇ, ка\ rrjç (pwvrjç avrrjç, rjv \lnt.
7rpo(r(i)filXr¡(re fitij тгроо-оцСкцсгасга, ка\ тгер\ Trjs ётг iXvarewç
tov fxr¡ ХаХ>]верто9 ovô/J.aroç, Kai irepi Trjg tov koctiiov >¡rV)(í¡s
ка\ àvOpwTrov, кава e^ovcri тг/v кат eiKova oiKovoftlav, ovTWt
èXqptjcrev. 'E^Çy Se ¿y àiro twv ovo/iÚtwv IcapiQßov Súvafiiv
èiréSet^ev f¡ тетоа/стиу avrw, aTrayyeXov/nev, iva fjLtjSév Xà6{iu-7i-
ere twv eí'y í/íSy vir avrov Xeyo/xévwv iXr¡Xv6ÓTWV, ауатгцтё,
/савсоу TroXXaKii áTrr¡Tt¡<rag тгар f¡[iwv.
II. Ovtwç ovv ÙTrayyéXXei f¡ Tràvaoôoç avrw l£iyr¡ pb
, , , vi.49.
yevecriv twv eiKoariTearcrapwv ато^ешг ту fiovoTtjTt o-vv-
vTrápyeiv év¿Tr¡Ti [H. évoTijTaJ, è£ wv Svo irpoßoXat, каб'
â irpoelpr¡Tai' iwvág те ка\ то ev етг\ £Н. I. ¿tyj Svo overai
тёаа-ара [^H. TeVcrajOeyJ èyévovTO' St<¡ yàp Svo, Tecrarapeç. Kat
7ráXiv, al Svo ка\ теачгаоеу ety то avro crvvTe6eî<rai tov
twv t£ ètpavépwarav àpiQfiov. Ovtoi Sè ot ê£ теТ|0а7г\аоча(Г-
/JLj tj 10. Et de omni quidem nomine, quod est xxx Hterarum,
et de Bytho, qui augmentum accipit ex hujus literis, adhuc
etiam de Veritatis corpore, quod est duodecim membrorum,
unoquoque membro ex duabus literis constante ; et de voce
ejus quam locuta est non locuta ; et de resolutione ejus nominis,
quod non est enarratum; et de mundi anima, et hominis,
secundum quae habent illam, quae est ad imaginem, dispositio
nell!, sic deliravit. Dehinc autem quemadmodum ex nominibus
aequiparatam virtutem ostendit eorum quaternatio, referemus,
ut nihil lateat te, dilectissime, eorum quae ad nos pervenerunt ex
iis, quae ab iis dicuntur, quemadmodum saepe postulasti a nobis.y
^ 11. Sic autem annuntiat perquam sapiens eorum Sige gene-
' rationem xxiv elementorum : cum 2 sol itäte esse unitatem, ex
quibus duae sunt emissiones, sicut praedictum est, monas et hen,
quae duplicatae, iv factae sunt: bis enim duo, quatuor. Et
rursus duo et quatuor in idipsum compositae, sextum manifes-
taverunt numerum. Hi autem sex quadruplicati viginti quatuor
1 tov vambs, the name of Soter, the 8 All the Manuscripts here have
perfect fructification of the whole Pie- soliditate, but the error is evident, and
roma, called та Tráirra, iïtà тЬ àvh iravrûv need not otherwise have been men-
tîvai. т. § 4, end. tioned.
 TETRADES САВВА1Л8Т1СЖ 145

PhíT Q*VT€Í> Ta? eiKotrirécrcrapas aireKutjcrav fiopcpás. Kai та fièv ц1^!' x'u V
vi та.
vi. AQ*' T>?ç
_~ ■jrpamjf
' f л ovofiara
rerpaoos , / /
ayia ayiwv voov/j.eva, /cat^^
pt¡ MASS.I.xv.1
êvvâfieva \e)(6r¡vai, yivwaicecrQai adj. o"èJ vtto fiovov год
tov, a o llarrip oioe nva e<TTi. la de crefiva, Kai fiera
0.71. irlarews ovopaXpixeva -кар а\гтш èan ravrw "Appr¡ros /cat
2tiy^, Пат/?^ те /cat 'AXi}0eta. Tavrqç êè rtjs rerpáéos ¿
avfjiiras aptO/xoi ècrri crroiyelwv eiKotrireo-crápwv. 'О yàp
"Apprjros ovo¡xa ypáfifJLara ey^ei ¿V éavrw етгта, 2r¡ êè 2iyr¡
irévre, /cat ó Tíarrjp [H. ha. irévre"^, /cat r¡ 'AXrçôeta éirrá'
a crvvreUevra eiri то airo, та oty irevre, /cat otf еэгта, той
rwv eiKoairea-crápwv àpid/xov áveir\r¡pwaev. 'Qcravrws êè /caí
f) êevrépa rerpàç, Aóyos /cat Zwrj, "AvdpwTros /cat 'E/c/cXij-
cría, rov avrov àpiOfiov twv trroiyelwv àvéêei^av. Kat ro
той "Eiwrrjpos êè prjrov ovo/ia, 3okt¿> /caí ёека, ypafifiárwv

generaverunt figuras. Et quidem quae sunt primae quaternatio-

nis nomina sancta sanctorum intelliguntur, quae non possunt
enarrari ; intelliguntur autem a solo Filio, qure Pater seit quae-
nam sunt. Alia vero, quœ cum gravitate, et honore, et fide
nominantur apud eum, sunt hœc, "Apptjros et 2ry>7, Ylarrjp et
'AXtjdeia. Hujus autem quaternationis universus numerus est
literarum viginti quatuor: "Appnros enim nomen literas habet in
se Septem, 2efy») quinqué, et Warrjp quinqué, et ' AXijDeta vu,
quœ composita in se, bis 4quini, et bis septem, xxiv numerum
adimpleverunt. Similiter et secunda quaternatio Logos et
Zoe, Anthropos et Ecclesia eundem numerum elementorum
ostenderunt. Et Salvatoris quoque narrabile nomen '\r¡aovs
1 rà Si aepvi. Hippolytus bas rà the gloss, iw' dpi0/xy тйч ката tv ~¡pap.-
Si iierà сштгф, the trae reading per ¡lítwv, TOVT&rri tív 'IijffoiV. The entire
haps lies midway, rà Si цста ¡refu/irip-os. passage is obscure, and Grabk says of
The translator read in addition, xal it, "Quœnam fuerit autem my¡tica illa
Ti/irjs, ¡cal tíotcws, which I imagine ex nominis Jesu expositio .... fix quisquam
presses the genuine text. dicerepoterit." The words of Hippolytus,
* ii Si 2<7i) trime, spelling the word however, explain it ; for, in the present
Z«-yi), as in the sequel. Xpioros is com instance, the letters that form the word
puted as Xpeuttós, hence the form Chres- 'ItjctoCs, are 24, e. g. ('1йта, iji, <rîyua, oí,
tus in Tácitos. Hippolttob supplies <¡\pi\ov, fftyua). i¡l follows the analogy
itivre after Пал)р. of tí, n. I, p. 146, as indicated in ifira,
' ¿KTu ка1 Séaa. Hippolytus neither rjra. See the false reading, p. 147, n. 1.
recognises these words, nor I H, the 4 The Clebmont, Voss, Merc. ii.
abbreviated form of '\t)aovs ; but after MSS., as also Pass., have quini, which
the words, rb Si Ufiprirov avrov, he inserts has therefore been replaced in the text.
VOL. I. 10
 146 CHRISTOLOGIA
^B.i.viiui. ¿irápxeiv [H. vTráp^ei^ е£> то S1 âpprjrov avrov ypafißärwv Hijy>.
MAS8J.XV.1. ¿gmmwvápuv. 1Yioç Xpeicrroi, ypa/xfíároiv ёшёека- то ¿ej}'^
Cf. X. 5 4. » Г Jti.
ev TT та)!
**~\ л-piaTw
"V" ~ a apptjTov,
v»e '
ypafißarwv '
rpiaicovra. V
i\.ai* .
Sià tovtÓ <pr¡(riv avrov а кси w, iva rrjv тгеркгтерау fir¡vv<rr¡,
tovtov ê^ovroç rov àpiOfiov tovtov tov opvéov.
12. 'O èè 'I»7<roi?f ravrr\v e^ei, <pt¡<ri, rrjv appr¡rov yéve-
criv. 'Airo yap tÍj? Mqrpos twv oXwv, rrjs тгрютгц rerpáSof,
èv dvyarpoi 3T|OoVû> irporjXQev r¡ Sevrépa rerpàç, ка\ èyévero
oyêoàç, è£ tjç тгроуХве éeicáí' ovrwç èyévero êeicàç ка\

literarum est sex ; inenarrabile autem ejus, Hterarum viginti

quatuor. 4Yîo's Xpeto-ros literarum xn ; quod est autem in
Christo inenarrabile, literarum xxx. Et propter hoc ait eum
A et Q, ut 6irepto-repàv manifestet, cum hunc numerum habeat
haec avis.
12. Jesus autem hanc habet inquit inenarrabilem genesin.
Л5Л
A matre enim universorum, id est primae quaternationis, in filias
locum processit secunda quaternatio, et facta est octonatio, ex
qua progressa est decas : sie factum est xviu. Decas itaque

1 Tlbs Xpuarbs. The text of Hippo-
LTTOS is here given : Tibs Sè Xpewros Sé-
Века, rb Sè èv Tip Хректтф крутой урар.-
fidrwv rpiÁKOvra, Kai aùrb roîs èv аЬгф
ypâp.pLacn катЬ, tv aroixeiov ápid/MÓfievov.
Tb uèv yap x« rpiùv, тЬ Sè fié bio, ка1
rb et Sio, (coi iûro reaadpoiv, тЬ <г?уца
•jrévre, Kai тЬ rav rpiwv, тЬ Sè ov Sio,
каХ rb càv rpidv. Ovtws rb èv гф Хреитгф
ißpr/TOv ф&акомы orocx.âtav rpidKoma.
The passage is defective, for Xpeurrbs so
summed, only gives 34. It is no more
perhaps than the endeavour of some
reader to sum the characters, on the
margin of his copy, in a calculation that
afterwards found its way into the text ;
still it indicates the mode of solution.
The calculation runs thus, x'> P<">>
etyiXov, ICrra, aîyp.a, rav, ov, очурл,
which letters sum 30. The letters e and
о were written with the vowel sound
next in sequence, to enounce them ; so
Nigidius, as quoted by Aulus Gellids,
XIX. 14 : Grcecos non tantœ inscitiœ ar-
0, qui ou (vocalem se. o,) ex о et v
scripserumt, quantœ, qui ei (vocalem (,)
ex e et t ; illud enim inopia fecerunt, hoc
nulla re xubacti. О was not then known
as 0 lUKpbv, but e was already ttyikov.
Here the ancient and later modes are
combined. Compare p. 133, n. 1.
a The term djijrnrov, here applies to
the pronunciation, not to the notion of
inscrutability, for as the name'I?jo-oOs is
¡¡•nrbv, i. e. articulate, when each letter
is expressed by the sound that it sym
bolises, so the same name is afiprp-ov,
i. e. not to be pronounced, when the
constituent elements of each literal ap
pellative are to be brought into the
account. In the same way, the mystical
jargon used in the Marcosian baptism is
said to be uttered á¿p-/¡r¡p фшч§. HiPPOb.
Phil. vi. 41.
3 The translator read rbirip faultily.
* The Clebmont MS. has Tibs Xpi-
trrbs, as in the Greek. The Ardndel
omits Tibs. The Voss MS. inserts the
copula, which is here cancelled.
5 The earlier editions had per Uta
 CABBALISTICA. 147

ggjg- 1 oySoàç. 'H ovv êeicàç етгю-меХводо-а rf¡ oySoáSi, ка\ ёекатгХа- ÇJV'S".'*
vi. Я). o~iova
' » 1 тгощаааа,
avrrjv » > twv
tov ~ oyàor/KOvra
» î / /О'/О
irpoepipacrev MASS.I.XV.S.
apiößöv Kai та oySowovra irdXtv ёекатгХао-шаасга, tov twv
октакоа-íwv àpiQfibv eyevvqaev toerre eîvat tov airavTa twv
ypaix/xaTUiv àpiQfibv àirb oySoàSoç elç SeicáSa irpoeXQóvTa,
g. 72. t¡ ка1 тг Kai w, о е<гт1 ёекаоктш (*>?') [^Н. 'Irço-oûyJ. То
yàp 'Irçeroû [H. 'I^o-oû/j ovofia ката tov èv Toîf ypdfifiaviP
àpiQ/xov, a<o e<TTiv oySorjKOvraoKTw. "E^64 Г'^Х*'^] <ra(pû>ç ка\
Tr¡v virepovpáviov той t] кал той о~ £¿ tov 'Irçeroi/J кат avTOvç
yévecriv. Aio Kai tov aX<paßr]Tov twv '^XXr¡vwv e-^eiv [H.
e^eíj 3 fiováSat октш, ка\ ёекаёа? октш, ка\ eKaTOvráSaí
м. 7в. октш, Ttjv twv октакоо-'iwv oySor¡KOVTaoKTw ijríjcpov eireiTa êeiK-
vvovTa £Int. et H. ¿TriSeiKvvovTa^, токте'о-гч то e i t¡, [^H. tov
,\t¡<rovv~^ ^tov ¿k irávTwv avvecTTWTa twv àpiOftwv. Kai Stà
тод £H. toCtoJ аХфа ка\ со ovofiáQo-6ai avrbv, Ttjv ек
TrávTWv yéveaiv crrj/naívovTa. Kat TráXtv ovtwí' tí}s TrpwTqí

adjuncts octonationi et decuplam eam faciens lxxx 6 fecit

numerum : et rursus octuagies decies octingentorum numerum
fecit, ut sit universus literarum numerus ab octonatione in deca-
dem progrediens octo et octuaginta et dccc quod est Jesus.
Jesus enim nomen secundum Grsecarum literarum computum
dccc sunt Lxxxviii. Habes manifeste et superccelestis Jesu
secundum eos genesin. Quapropter et А В Grsecorum habere
monadas octo, et décadas vin, et heeatontadas vm, dccclxxxviu
numerum ostendentia, hoc est, Jesum, qui est ex omnibus con-
stans numeris : et propter hoc A et O nominari eum, cum sig-
nificet ex omnibus ejus generationem. Et iterum ita : primae

manifeste; the last word is found in the
Arundel MS., otherwise it expresses
the correct reading, though abbreviated,
e. g. pista. The Cl. has wt/mrrtpdr.
1 Hipp, has Ыка eîto [ifiro] 8екоокт<4.
3 For the numerical equivalents of
the several letters I, v, a, o, v, a, see
p. 66, note I, and note I, p. 148.
3 novabas óktú. The reader may be
again reminded that in the Greek nu
merical alphabet, three extraneous cha
racters are imported; the iirtayna, ßav
for 6, «¿Tira for 90, and <ra/«r< for 900.
As regards the true Greek character
therefore, the units contain nine lesa
one, or eight, the tens the same, the
hundreds also the same ; which will
serve to explain the text.
* The name Jesus was said to
represent the entire Alphabet, as the
Жоп Jesus represented the entire ple-
roma, of which, taken collectively, he
was the rAfios Kapirbs, p. 148, n. «.
* The Clkbmont MS. reads confecit.
10—2
 148 CHRISTOLOGIA

GR8'!'*"«'*' TeTpù3oç ката irpoo-ßacriv [irpoßacriv] apidfiov eis avrhv

Ass.i.xv.2. frmrriQcplvfi^ Q Tâv ёека àvecpàvrj àpidfiôç. Mia yàp /caí
êvo ка\ Tpeîç /caí тео~<тарея ¿Vi то avTO <TVVTe6eîo'ai, §ека
ylvovrar ка! tovt eîvai ôéXowi tov ^lrjcrovv.
I3> 'AXXà кол 6 XpeiiTTOí, <рч<г), ураццатюу октш wv, Tqv
irpwTrjv SySoáSa <rr¡fiaívei, ¡¡tií tw 8ёка £ij 1 сги^атгХа/сеГсга, g. 7a
tov ,lr¡o'ow атгеки>]о-е. Á-éyerai êè, (bijct, /caí шоу X^eio-ro?,
TOvrécrTiv f¡ SwSeKaç' то yàp vîoç ovo/na ураццатсои èa-ri
теао-ápwv, то êè XpetaToç ö/стог aTiva avvTedévTa то Ttji
êcaSeKaSos eiréSei^av piyeOos. Típlv fièv ovv, (pwh tovtov
tov ovofAaTOi то 9 briet]fiov (pavtjvai, toitccttí tov ,\r¡<rovv,

quaternationis secundum progressionem numeri in semetipsam

compositse x apparuit numerus. A enim et В et 3 Г et Д in
4semetipsa composita x fiunt, quod est I, et hoc esse volunt
Jesum.
13. Sed et Christus, inquit, literarum est тш, sex quibus
primam octonationem significari, quae cum Iota applicita
DcccLxxxviH numerum generavit. Dicitur autem, ait, et filius
Christus, hoc est duodecas : Yios enim nomen literarum quatuor
est, Xpeiaro? autem octo : quae composita duodecadis ostende-
runt magnitudinem. Prius autem, inquit, quam hujus nominis
insigne appareret, hoc est Jesus, filius, in ignorantia magna

1 <TVßT\aKe1<ra, eight, and the sum
of eight multiplied into ten, and Ыво
into ten squared, e. g. 8 + 8o+ 8oo= 888
= the numerical value of I, 17, <r, o, v, <r.
3 iwl<m¡ixov. Massuet says that a ,
as symbolising the six letters of the
name 'lr¡<rovs, is the symbol of Christ;
but a is the sign for 200, not for 6, and
the context leads us to look for the exact
equivalent of thirty. Grabe's note is
not more satisfactory, who says that
'Irjffovs is the iwlari/ioi' of Christ, quia
positum est in assimilationem et figura-
tiomm ejus, as IrenjEUS says below,
p. 151 ; which is in fact no help, for in
what consisted the similitude ? Now it
has been shewn, note I, p. 146, that Xpe«r-
Tos is a combination of thirty elementa ;
the alphabet is a combination of the same
number, the three double consonants
being resolved and added again to the
24, note I, p. 139. But'IijcoOs is a com
bination of twenty-four elements, there
fore add to them the single characters
that compose the name, and we obtain,
in the same way as in the alphabet, the
number thirty. In this way'b)<roOs is
the èirlffTjfioif of X/>et(TTÓs.
3 The Clermont writes the Г as
G, the other MSS. have r. It is
simply an instance of mistake arising
from the similarity of the sigma and
of the gamma. See note 4, p. 138.
4 The reading of Massuet is adopted
on the sole authority of the Arund.
MS. The Clerm. and all other MSS.
have semetipso.
6 Indicating ¿{ <¡r in the Greek.
 CABBALISTICA. 149

тоГу wots [toi/ wovj, èv àyvola 7roXX»J virtjpyov oi avOpunrot í^\V¡]¡£f

Kat\ irXavr¡.
^ ' f/-v i< e<pavepwur¡
\Jre de 'j 'a то* eçaypafi/AaTOv
'Г ' "
ovofia, « MASsilxvï.
og
trápKa irepießäXXero, Iva eig t>¡v aladrjo'iv tov àvQpwirov
катеХву, ¡í)(wv èv ёаитф avrà та ê£ icaï та eiKOcriTetraapa,
тоте yvóvTcs avTOV èiravtravTO T>}g àyvolag, ек davaTov Se
elg <C<or¡v àvrjXQov, tov ovôfiaTOg avroîg '¿Sov yevvrjdévTOg
irpos toi» Патера Tr¡g àXrjOelag. TedeXt]K¿vai yàp tov Латера
Twv oXwv Xvo-ai Tt¡v ayvoiav, Kai KadeXeîv tov dávaTov.
Ayvolag êè Xva-ig í¡ èirlyv<o<rtg avTOv ¿ylveTO. Kat ôià tovto
etcXe^ö^cat tov ката то деХгща avroO кат eiKova 3T>jg avio
ëvvà/j.ewç oiKOvo/iridivTa "AvOptairov.
m. 77. 14. 'Axó TerpáSog yàp TrporjXdov oí Alwveg. 'Hv Se
r^íí"' ^v Tí тет/°а'^' "Avdpwirog Kat 'Е/скХ^а/а, Ло<уо? ка\ Z¡wr¡.
'Атго TOVTWV ovv Svváfietg, (pqtriv, àiroppveîtrat, èyeveatovp-
ytjarav tov èirt yíjg (pavévTa 'Iqcrovv. Kat tov fjtèv Aóyov

fuerunt homines et errore. Cum autem manifestatum est vi

literarum nomen, hoc quod est secundum carnem amictum est,
ut ad sensibilitatem hominis descenderet, habens in semetipso
ipsum quoque vi et viginti quatuor ; tunc cognoscentes eum ces-
saverunt ab ignoratione, et a morte in vitam ascenderunt, nomine 11. »xi*. iv.
eis facto ducatore ad Patrem veritatis. Voluisse enim Patrem
universorum solvere ignorantiam, et destruere mortem. Igno-
rantiae autem solutio, agnitio ejus fiebat. Et propter hoc dic
tum secundum voluntatem ejus, eum qui est secundum imaginem
ejus, quas sursum est virtus, dispositum Hominem. /
14. A quaternatione enim progressi sunt .Жопез. Erat ^5¡i
autem in quaternatione Anthropos et Ecclesia, Logos et Zoe.
Ab iis igitur virtutes, ait, emanatse generaverunt eum, qui in terra
manifestatus est, Jesum. Et Logi quidem locum adimplesse

1 The Greek text is most likely to
be right, for there is a manifest allusion
to the words of our Lord, Joh. xiv. 6,
/ am the way, the truth, and the life.
It is a matter of surprise that this has
not been remarked. The passage gives
another proof that the translator's copy,
taken perhaps at third hand from the
original, was at that early date no model
of accuracy. So within a few lines we
have the false reading \ex^'7>'<", indi-
cated in the version by dictum, unless
indeed the translator wrote electum.
* tj}s &vw Svvdfieias, neither X/hotós
nor Ewrty, as Gbabe imagines, and to
which Massuet half assents, but the
Supreme Жоп Anthropos, which the
Ptolemsean precursors of the Marcosian
heresy identified with Propator. See
VI. § i, 3. vii. 6n i] iirèp rà 8Л0 Sfoapni
каХ ёрлгеркктш}] тш tr&vrwv 'Аиврытгог
каХеггш. See note 2, p. 134.
 150 THEOPHANIA

cííf'í'xü" а,'а'7ге7г^'7/00жемн T0V TOTTov tov ayyeXov TaßpitjX, tí¡s Sè

MASS.I.XY.3. Zwtjç то dyiov Hvev/ла, tov Sè 'Avdpúnrov Tt¡v Svvaßiv tov
vlov £H. Ttjv tov v^t'mttov S.~^ tov Sè ri? 'E/c/cX^crtay tottov
f¡ Tlapeévos èiréSet^ev. Ovtoos те 6 кат oIkovo/xluv êià tijç
Cf. 1.513. M.aplas yeveaiovpyeÎTai 1 irap avTw avQpwiros, ov ó Натур
Twv oXtov êiéXeàvTa ota циутра? е£еЛе'£ато Sià Aóyov els
». §4. èirlyvwaiv avTOv. 'E\0óVtoí Sè avTOV eis то vSwp, катеХбем
els avTov ¿>s irepiarTepàv tov aávaSpafjL¿VTa âvw, /cat irXr¡pú>-
cavTa tov SwSeKaTOV àpi9/xov èv ф virápyei то cnrépfia tov-
tcùv tS>v 3 (rvfnrapévTwv ах/тф, кал arvyKaTaßavTCCv, /cat avvava-
ßavTWV. A.VTt¡v êè tt¡v Svvafiiv катеХвоОо-av cnrépfia <pr¡ariv
eîvai tov 4 HaTpos [^H. irX^pw/xaTOS^, e-^ov èv еаутф /cat tov o. 74.
Патера /cat tov Ylov, ty¡v те Sià tovtwv yivw(rKOfi.évr¡v ávovó-
fxaaTov Svva/xiv TÍjs ¿Ziyíjs, /cat tovç diravTas Álwvas. Kat
TOVT £H. toÚtoi/] eîvai 5 то irvevßa то XaXîjcrav Sià tov 'Iijeroû
S. т. GTOfiaTOs tov YtoûJ, то ¿fióXoyrjcrav êavTOv vlov

Lucias, angelum Gabriel, Zoes autem Spiritum sanctum, Anthropi

autem Altissimi virtutem : Ecclesiae autem locum Virgo osten-
dit. Et sic ille qui est secundum dispositionem, per Mariam
generatur apud eum homo, quem Pater omnium transeuntem
per vulvam elegit per Verbum ad agnitionem suam. Cum
autem venisset ipse ad aquam, descendisse in eum, quasi colum-
bam, eum qui recurrit sursum, et implevit xn numerum : in quo
inerat semen eorum qui conseminati sunt cum eo, et condescend-
erunt et coascenderunt. Ipsam autem virtutem quae descendit,
semen dicit esse Patris, habens in se et Patrem, et Filium, et
earn qua per eos cognoscitur innominabilis virtus Siges, et
omnes iEonas. Et hune esse Spiritum qui locutus est per os
1 тар' airûv, the reading of Hip- sion, might be defended; for the Siva/us
POLTTDS suggests тгар' airrbv, prœter eum, that descended upon Jesus at baptism
though at variance with the translation. was 2штт)р, ô ёк тЛчти» yeyovds, p. 58.
2 Hippolytus has ävaßalvovTa. He was an emanation from the whole
3 avpnrapévTwv, i. e. the angels who body, and not from the Father alone,
were hie ^ХисшЬчи and àiioyevâs, pp. 23, 5 тЬ тп/еСр.а. The reader should
39. Hippolttüs reads амукатаатарЬ- compare with this passage the previous
twv, and since this is the compound statement of Iben^us, respecting the
form used before, p. 5 1, it is most fourfold constitution of the Valentinian
likely to be the genuine reading. Christ, p. 60, note 3. Two of the par-
4 Hippolytus reads Thuipéparos, ticulars mentioned refer to his heavenly,
and the reading, but for the Latin ver- and two to his earthly character, and
 TETBADICA. 151

piÇfos «^бреотгои, teat (pavepwo-avra [H. <pavepwo-av~] tov Патера, 01?"1*^н 1з

ля- катеХвм /xèv «у tov 'In<rovv, ^vwcrOat S" [H. ó" abest'] avrm.
Kctî KadeiXe fièv tov dávaTOV, (prjcrtv, o ¿k т$с oiKOVofilaç
¿LwTrip, èyvwpw-e Sè tov Патера lXpto,róv £H. X^o. 'Iijoroyi/J.
Et pat ovv tov 'Irjerovv ovofia fxèv tov 3¿k tí}í oiKOVOfilaç
m. 7«. àvOpwTrou Xéyei, тевесствас Sè etc è^ofioitaariv ка) fxóp(pu><riv
tov /xéWovToç etc avrov Karép^eo-dai 'AvdpwTrov, tov j^H. ovj
•¡(wptjcravra avróv. 3'Eo-j£ij*réVcu Sè avróv те rov "Avdpwvov,

Jesu, qui se confessus est Filium hominis, et manifestavit Pa-

trem, descendons quidem in Jesum, unitus est. Et destruxit
quidem mortem, ait, qui fuit ex dispositione Salvator Jesus;
agnovit autem Patrem Christum Jesum. Esse ergo Jesum
nomen quidem ejus, qui est ex dispositione homo, dicit, positum
autem esse in assimilationem et figurationem ejus, qui incipit in
eum descenderé, Hominis, quem capientem habere et ipsum

of each pair, one indicates the pré ed esse quidem filium Jesum, Patrem vero
existent prototype of that which was Christum, et Christi Patrem Deum, and
in due time revealed. So, there was that Marcus may have been of their
the spiritual substance derived from number. But the translation introduces
Achamoth, and the subsequent reve an additional difficulty in reading Chris
lation of this substance, as the Жоп tum Jesum, with which Hippolytus
Soter, at the baptism of Christ ; there agrees, iyv&pure Sè tov тгатёра Х/натор
was the ifmxncos ашт^р, p. 52, gene 'ÏTiaovv. For this reason I am inclined
rated of Demiurge, and the revelation to side with Grabe, and to suspect that
of this non-choic, though animal princi some variation has taken place in the
ple, in the olxovo/ila. In the present pas text. But I would prefer to stop at
sage there is the same allusion, 1, to тгатёра, and to commence the next sen
the spiritual substance, 1, to its illapse tence with the two next words, reading
on Jesus at baptism, 3, to the pre-exis- \piGTbv ofo Toy '\t)VOvv ilval (¡vofxa p.èv
tent psychical Saviour, the prototypal .... TeOeîo-ffat Sè, к. т. \. The combina
origin of, 4, the Saviour in тт/s olaom- tion of these two names in the opening
lita*, who abolished death. In all this, of the sentence obviates the difficulty
heresy gives a turbid reflection of the that otherwise occurs in the close, where
great catholic truth, the mystery of the assertion would be expected that
godliness, God manifest in the flesh. The Jesus bore the title and power of Christ
reader may also refer to III. XVII., also, as well as of the other Жопе.
where he will find again the Valentinian 3 ¿ ík tí¡s o¡Kovofiías"Ai>epü!TOS was
assertion that Jesus and Christ were the predestined hypostasis, upon which
the pre-existent cause of ó ík ttjs oIko- the .Жоп 'kvdptnn was in due course
vofilas "EwT-fip. to descend.
1 Grabs proposes to read Xpwroj, 3 The two Greek texts, that we now
Massubt replies that Irenaus mentions possess, and the translation, enable us
certain heretics, III. xvn., who affirm to restore this passage with tolerable
 152 MARCOSIOnUM

№Li>4xu1<k a^rT^v Te T°v Aóyov, кос tov Патера, ка1 tov "Appr¡Tov, H¡„_
MASSI.xv.4. \ \ v ' 4 i i í \ гл \ »T¡1 л _» » Philos.
Kai Ttjv 2éiyt\v, Kai ttjv AAijvetav, Kai hiKK\t¡criav, Kai л я.
Ziwqv1.
15- lavTa or¡ virep то iov, Kai то <pev, Kai virep то
[rr¡v~j Trâaav TpayiKijv <pwvt]aiv ка\ ar^erKiairmóv «rr«. Ttç
yàp ovK âv fiiar¡ueie twv t>]\ikovtwv y^evcr/JL¿Twv KaKoa-vvdeTOv
iroi>]T>]V, Tr¡v fièv 'AXydeiav ôpwv eïêwXov vtto Шаркои yeyo-
vvîav, ка\ tovto toîç tov a\<paßrjTOv ypáft/xao-i катеа-Tiy-
— fiévt¡v. aNett)(TTí, irpoç \_ws~\ то àif àp^yç, то §t¡ Xeyófievov
¿(déi Kai Trpwijv, "EXX^i/ey ô/ioXoyovcriv 3àiro JíáS/mov irpwTOV
é£ ка\ ёёка irapei\r¡<pévai, еТта цететгыта vpoßaivovTWV twv

Hominem, et ipsum Logon, et Patrem, et Arrheton, et Sigen,

et Alethian, et Ecclesiam, et Zoen, j
15. Нзес jam supra lu lu, et super Pheu, et super univer-
sam tragicam exclamationem et doloris vociferationem sunt.
Quis enim non oderit eum, qui tantorum mendaciorum malus
compositor est poeta, cum 'viderit veritatem idolum a Marco
factam, et hoc 5Alphabetse literis stigmatam ? Nuper, sicut quod
est ab initio, quod dici solet heri et ante, Graeci confitentur
a Cadmo se primum sedecim accepisse: post deinde proceden-

accuracy; it must have run thus, Sv
Xwpfyavra airbv (ax^Kivai. airbv те rbv
"kvBp. к. т. X. The text of HiPPOLTTua
is as follows, Sv хыР^ааута ¿<rxwévai
airbv. Airbv re çîvai rbv "Avdp. к. т. X.
1 Неге HlPPOLTTUS leaves our
author for a few pages, and indicates
the Pythagorean, but omits to notice
the truer Cabbalistic, source of this
arithmetical mysticism.
a veoxrrl, к. t. X. The punctuation
of this passage, the meaning of which
is altogether missed by the translator,
has been altered according to Scaligek's
suggestion, Euseb. Chron. p. 112, the
sense of the passage being as follows :
" The Greeks confess that they received
sixteen letters from Cadmus, recently,
as compared with the beginning of all
things, the undefined antiquity of which
is described by the scriptural proverb,
Yesterday and before." Gen. xxxi. 1,
&c. For irpos we may substitute with
the translator ws.
3 The translator seems to have read,
as Scaliger remarked, ¿71-* eluavpiov, else
the two ancient MSS. Clerm. and
Arund. would hardly have agreed in
the preposterous reading ab œslimatione.
Sixteen letters were first introduced by
Cadmus from Phœnicia, and were
therefore called каоища and <potvucffia
ypdp.p.ara, in form and order they agree
with the Samaritan. SlMONiDESof Ceos
and Epicharmds of Sicily, or, as Ire
naus here says, Palamedes, who lived
before the Trojan war, added the eight
f. 17. 01. в. f. х- Ф> used in Asia
Minor and insular Greece. Three how
ever, в. <p. x> are found in the oldest
inscriptions. Bceckh. Econ. Inacr. I.
The Ionians first adopted the entire
 REFUTATIO. 153
yßövwv avroi é^evpt]K¿vai тготе fièv та êaaêa, чготе êè та "jf ¡ v"y'£
êiirXâ- éa-^arov êè irâvTWv TtaXafi^Sijv (patrl та fiaicpà mass1xy-4-
tovtoiç тгросгтевеисеиаг irpo tov ovv "ЕХХ^оч таОта yevêtrOat,
ovk iji/ 'AXiJöeta' то yàp <rwpa avT>}i ката ere, Марке, /лета-
о. 75. yevéa-Tepov fièv JíáSfiov, Kai twv irpo avrov' fieTayevevTepov
êè twv та Xoiirà irpotTTeQeiKOTWv aToi^eta' fieTayevéaTepov
êè Kai travrov' crû yàp fiôvov eïêwXov катцуауе? t*iv viró
aov Xeyofiévrjv 'AXqdetav.
16. T/y o* àvé^eral o~ov Tt¡v то<таСта (pXvapovcrav T£iyr¡v,

tibus temporibus semetipsos adinvenisse, aliquando quidem as-

piratas, aliquando autem duplices : novissime autem omnium
l'alamedem aiunt longas eis apposuisse. Prius igitur quam
apud Graecos haec fièrent, non erat Veritas. Corpus enim ejus
secundum te, Maree ; posterius est tempore quam Cadmos, et i¡
qui ante eum sunt ; posterius autem his, qui reliqua elementa
addiderunt 1 [temporis quam Palamedes] : posterius autem tem
pore, quam et tu ipse. Tu autem solus in idolum deposuisti
earn, quae a te praedicatur Veritas.
1 6. Quis autem sustinebit tuam illam, quae tantum 2 verbosata

alphabet, the Samians earlier than the
rest, and from these latter it was re
ceived by the Athenians, although the
additional letters were not used at
Athens in public acts before the Pelo-
ponnesian war. Hence the shorter
alphabet obtained the name of 'Ктпка,
while the fuller form was known as
'luviKà ypdfifiara. The reader will find
full information upon this subject in
Scaliger ad Euseb. Chron. p. 110;
Montfaucon, Palatograph. Gr.; Bo-
chart, Canaan, I. 20 ; Bœckh's РиЫ.
Earn. Áth.; Matth. Gr. Gr.; Plin. tu.
16.
* Viderit, the reading of the Cler
mont MS. which Massdet adopts,
though as Stieren says, aucloritatem
nvllam memorat ; the Voss MS. shews
the same.
8 The Clerm. MS. has alfabdœ and
Arund. alfa vita, the termination there
fore is retained.
1 The mention of Cadmus (in the
Clerm. and Arund. MSS. Cadmod),
and the subsequent personal application,
iravrov, induces the belief that the trans
lation indicates a lacuna in the Greek,
in the words temporis quam Palamedes,
i. e. tov Kaipov Ha\a/x^¡5ovs, in regimen
with rCiv preceding ; the translator,
however, made the name dependent
upon fierayçvéorepov. I would insert
these words, therefore, in the Greek
text; it is to mark omission in the
Clerm., "Voss and Merc. п. MSS. that
these words are bracketed in the Latin.
* Verbosata, chattering. Grabe,
and his predecessor Fecardent, altered
this word to verbosa, but Massuet,
supported by the universal consent of
MSS., restores the final syllable, ver-
bosari being an equivalent in later Latin
for garriré; and he quotes S. Augustin,
Senn. 165, de Temp. (App.), In eccle-
sia stantes, nolite verbosari ; also from a
genuine work, Op. Imp. c. J. 46, In-
aniier verbosaris.
 154 MARCOSIORUM
LIB.I.vHi.16. rj tov avovó/macTTOv ovo/iaXei, кал tov appr¡TOV i^r¡yeÍTai, Kai м. 79.
GR. I.xü.4.
MASS.I.xv.e. tov ave^iyvlatnov е^нтторег Kai >¡vof)(évai то ато/ла (ptjcriv
avTO avTov^, ov a<r<i>ßaTOv ка1 àvelSeov Xéyetç' Kai тгро-
evéyKaarOai Л-óyov, wç ev ti twv avv6¿Twv Xwwv tov те Á.óyov
avTov 0/J.oiov бита тф irpoßaXovTi, Kai /иорфуи tov àopàrov
yeyovoTa, o~TOï)(eiwv fièv eîvai TpiaKOVTa, vvXXaßwv Sè теаг-
vápwv ; "Eo-Tai ovv /сата тг/v 6цо1отчта tov Kóyov ¿ TlaTr/p
twv irávTWv, ¿y av (pr¡í, (TTOiyeíwv fiev тршкоита, (rvXXaßwv
Sè Teao~ápwv. *H iraXiv т/у àvé^eral aov e/y !г^/<ато Kai
àpiOtiovi, хоте fièv TpiaKOVTa, 7готе Sè е1коо~1теаг<гара, тготе
Sè e£ fiovov, o~vyKXelovTOÇ tov twv irávTwv KTiarTr¡v, Kai
Srjfiiovpybv, ка\ iroiriTriv A.óyov tov Oeov' катакер/хат1^орто$
avrov е/у o~vXXaßas fièv Teavapaç, ото^е/а Sè тршкоита-
Kai tov wávTWV Jívpiov tov ècrTepewKOTa toví ovpavoi/ç, e/y
to 7Г t¡ KaTayovTOi àpiQpbv, ó/xoíwg tw aXcpaßijTW avrov
yeyovoTa [l. àX<p. yey. ка\ uvtov ir. тт.], irávTa -^wpovvra
Патера, à-^wprjTOv Sè virap-^ovTa, e/y TerpáSa, Kai oySoáSa,

est Sigen, quae innominabilem nominat (jEonem), inenarra-

bilem exponit, et eum qui 'investigabilis est enuntiat, et ape-
ruisse os dicit eum, quem iucorporalem et infiguratum dicis,
et emisisse Verbum, quasi unum ex his quae composita sunt ani-
malia : Verbum quoque ejus simile esse ei qui eum emisit, et
formam invisibilis factum, elementorum quidem esse triginta,
syllabarum autem quatuor ? Erit ergo secundum similitudinem
Verbi Pater omnium, sicut tu ais, elementorum quidem triginta,
syllabarum autem quatuor. Aut iterum quis sustinebit te in
schemata et numéros, aliquando quidem triginta, aliquando
autem viginti quatuor, aliquando sex tantum, concludentem
universorum conditorem, et Demiurgum, et factorem Verbum
Dei, et minuentem eum in syllabas quidem quatuor, elementa
autem triginta : et omnium Dominum qui 2firmavit cœlos, in
DcccLxxxvni deducentem numéros, similiter atque Alphabetum:
et ipsum qui omnia capit Patrem, a nullo autem capitur, in qua-
ternationem et octonationem [et decadem] et duodecadem sub-

1 Investigabais, that cannot be in- MS. I restore firmavit for co-nfirmavit,

vestigated, as in p. 15, and II. xxv. as agreeing better with ытереыкбта.
8 On the authority of the Abdnd. The Voss MS. also agrees.
 REFUTATIO. 155

kcÙ SeKaSa, ка\ SwêeicàSa vTrouenlfovTOÇ,

'lo' /cat êtà rüsv toiovtwv У"?1.™!16
GR. I. xii. 4.
"\ Ч л то\V)r apptjTOv Kai\ avevvor¡TOv,
1 / f^^t*
iro\VTr\a(ria<rixu>v, toy crv (pis, tovл MASS I XV 5
JlaTpos €KSir¡yovp.évov ; Kot ov аашцатои /cat àvovviov ovofiá-
<^ety, Tt]v Toírrov ovcrtav ка1 Tr¡v viró<TTao~iv ек ttoXXÛiv ypap.-
¡¿¿twv, €Tepwv è£ ётёршу yevvwp.èvwv, KaTacrKevá^eii, avTOÇ
' AalSaXoç y¡sevSr¡í, ка\ tÉktwv /са/соу yevófievoi tí}? irpoirav-
virepTaTov Svv¿fi,eu>f ка\ r¡v àfiipicrTOV <pw eîvai, eii àcpwvovs,
Kai (ptovqevras, ка\ r¡ni<pwvoví cpQoyyovç {nrofxepi^wv то
acptavov avrwv тш twv тгартш Т1атр1, /cat ту tov vtov
yl. tovtov^ èvvola eTriy^evSófievoí, ety Tr¡v avwraTW ßXacr-
м. во. (pr¡¡j.lav кал fieyicrTtjv aveßeiav e/MßeßXrjKas âiravTas tovs (toi
Treidofiévovç.
IJ. Ato /cat SiKalwç ка\ ápfioXpvTWí Trj TOiavrr¡ crov
g. 76. T¿Xfir¡ ¿ 3 deioi irpea-ßvTrji /cat Kr¡pvj~ Tr¡<¡ aXr¡6eías е/л/летрш!
eTrißeßorjKe crol, eiirwv ovtwí'
BEilbiú\oiroié, Марке, ка'| тератоакоке,
'A<rTpo\oyui¡}<: ïfiwetpe ка\ juayiKr;? техуцч,

partientem, et per huj' smodi multiplîcationes illud quod est

inenarrabile et Mncoguosoibile, quemadmodum tu dicis, Patris
enarrantem? Et quem incorporalem et insubstantivum nomi
nas, hujus materiam et substantiam ex multis literis, aliis ex
aliis generatis, fabricas, ipse Daedalus fictor et faber malus fac-
tus sublimissimae virtutis : et quam indivisibilem dicis substan
tiam, in mutas, et vocales, et semivocales sonos subdividens, id
quod est mutum in his, omnium Patri et hujus intentioni men-
tiens, in summam blasphemiam et magnam impietatem immisisti
omnes qui tibi credunt./
17. Quapropter et juste et apte tali temeritati tuae divinse
aspirationis senior et praeco veritatis invectus est in te, dicens
sic :
Idolorum fabricator, Maree, et portentorum inspector,
Àstrologiœ cognitor et magicœ artis,
1 DAEDALUS, the fabricator of the losophy ; and as having deified the
Cretan labyrinth, aptly illustrative of aldves of the Pleroma ; but more espe-
the Marcosian maze. cially 'АХ^/ваа. cf. § 15. тератоокЬжс,
3 The translator probably read à Zeichendeuter. St.
fleoirxewrros тр. 4 The Clermont MS. omits this
3 ciSu\oiroi.e, as having given a mon- word, but it is owing to the similar ter-
strous development to the ¿5eai of phi- mination of a preceding word.
 156 MARCOSIORUM

UB.I.viU.17. ùu ш KpaTvvett Tr¡<¡ ir\ávr¡^ та oiàayfiaTa,

G a. I.xii.4.
MASS.I.XV.6. Srj/ueîa SeiKi/ùç тоГ? viró ¡rov irXavwfiévois,
'Атгснгтатмуя bvvafiemv ¿y-^eiprifiara,
'"A <ru yopr¡yel<; шя тгатур 2атси>а, ei
ДГ áyye\¡KÍ¡4 Buva'/чеш? * A£a£í;A Troieïi/
"E^íoy <гб TTpábpofXov ávTiQeov •navovpyias.

Kat Tavra fj.lv ¿ deotpiXrii тгрео-ßvTra. 'H/xeíe ¿é та Xoi7rà

T>?V fJ-vcrTaywylaç avrwv, /лакра оута, тгарастоцева ßpa-^eaig
êie£e\6eîv, ка.1 Зта 7roXXú> XP°VV KeKpvfifiêva eh (pavepbv
àyayetv ovtcù yàp âv yévoiro еиеХеукта тгштг.

Per quœ confirmas erroris doctrinas,

Signa ostendens his qui a te seducuntur,
Apostaticœ virtutis operationes,
Quœ tibi prœstat tuus pater Sotanas
Per angelicam virtutem Azazel faceré, habens te
Prœcursorem contraria: adversus Deum nequitiœ.
Et hœc quidem amator Dei senior. Nos autem reliqua mysteria
eorum, quae sunt longa, conabimur breviter expediré, et ea quœ
multo tempore sunt occultata, in manifestum producere. Sic
enim fit ut facile argui et convinci possint ab omnibus./

1 The translation in part, and in Menachem says, in his Commentary

part the metre, justifies the emendation,
"A <roi x°PVyeL <^s Натур Xaräv àtl.
3 'А£чф}Х. The same demon, as
Grabe says, that is mentioned in the
Targum Jon. on Gen. vi. 4, under the
name Uzziel ; and again by *BH on
Num. xiii. 34: D'pjl) В'^ВЗП
>П'3 ''PDP |J5 bfiw) 'fifPPD
•Dljf1 "717 The Nephüim are Anahim
(yianU) of the sons of Shamhazai and
Uzziel, who fett from heaven in the days
of Enoch. In the Jewish demonology
Azael and Asa, were two angels that
cavilled at the creation of man, and
were punished by being subjected to
trial upon earth ; they were the pro
genitors of the Anakim ; and were bound
with a chain of iron, and plunged in
the midst of the abyss, where they are
man's instructors in sorcery; as Л.
upon the Pentateuch :
'sbix pm SOT NDinn w iy pppwD
.KKO 132b |ЧПП Hence the mention
of Azael here, in connexion with the
juggling of Marcus. The demonology
of the Jews, borrowed from Babylon,
not improbably incorporated the names
of some whose gigantic vices were
punished by the flood. So the Bab-
binical Miscellany КПП Blpí>*, says,
■ppnoi лиги iet>: bnon m ловя
3 Marcus was a contemporary of
Irenaus; but these words apply to the
Ophites and Peratse already of an old
date. The Marcosian heresy was first
broached in Gaul, but notwithstanding
its abstruse and unattractive character,
it had spread and taken root in Asia,
as we know from the case of the Asiatic
deacon, IX. 2. Still Marcus was a
follower, not a precursor of Valen
 INTERPRETATIONES. 157
LIB. I.ix. 1.
Кеф. в . GR i xüi. |.
Г MASS I. XVI.
1.
Quomodo solvurit parabolas.
m™. i. THN ovv yiveaiv twv Aiwvwv avrwv, Kai Ttjv irXávqv
о.??. T0V троратоу, Kai àvevpecriv, evuxravreg ein то ешто, (jlvctti-
Kwrepov ¿TTi^eipoviriv airayyeXXeiv ovtoi oí eig àpiBfiovg та
irávra KaTayovTeg, ек /¿ováSog Kaï SváSog (pátTKOvreg то oka
ovve<TT>]Kevai £H. avveaT¿vai~^ ка\ àiro fiováSog ewg twv
m. ei. Tewapwv àpid/u.ovvTeç ovtw yevvwai Tt¡v SeKiiSa. 'M/a yàp,
Kai Svo, Kai Tpeîg, Kai Tearcrapeg, o-vvTeOeîcrai eVî то ai/то, tov
twv SeKa A.îwvwv àireKvrjcrav àpidfiôv. IláXiv S" av r¡ Svàg àif
avrrjg тгроеХвод<га ewg tov ^èiricrrifiov, oiov Svo koi Tea-aapeg
Kai e£, Tr¡v SwSexáSa àiréSei^e. Кон iráXiv àiro т?у SváSog

CAP. IX.
1. Generationem itaque iEonum, et errorem ovis, et adin-
ventionem, adunantes in unum, mystice audent annunciare hi
qui in numéros omnia deduxerunt, de monade et dualitate dicen-
tes omnia constare: et a monade usque ad quatuor numerantes,
sic générant decadem. Unum enim et duo, et tres, et quatuor,
in unum compositœ, decern ЛЕопшп generaverunt numerum.
Kursus autem dualitas ab ea progressa usque ad episemon, duo
et quatuor et sex, duodecadem ostendit. Et rursus a dualitate

tinus, whom he copied in the pretended the Valentinian numerical system, in

revelation of the supreme Tetras ; as
Hifpolytus says, Philos, vi. 42 : '0 Si
Md/)KOS fUfioúfi€voi тЬу SiSockoKov (Va*
lentinum sc.), &c. Iren^cs also speaks
of him as magvstri emendatorem, c. vni.
We may, therefore, safely class him
with the immediate followers of Valen-
tinus, and not with the apostolical age
as Fredestinatue has done.
1 These words bear the appearance
of having been interpolated prior to the
translation ; for the words dir' aùrijs
that follow, bear relation to pováSos
that precedes the passage, which HlPFO-
LYTUS omits altogether. Elsewhere he
demonstrates the Pythagorean origin of
which the decad or Pythagorean тЛенк
àfiOfxiji was deduced from the Tetractys.
Ph. VI. 23 : 0V1 Si nal ■}) TerpaKTÙs yewç,
<p7]al, тЬу réXeiov apidpbv, ús év toîs votj-
toís rbv 5^ка, bíbáffKovffLv ovtujs.
áp^ápevos ápiSpelv \¿yei tíí 6ti tv, nal
éirupipei Súo, ttreiTa opolws rpía, ftjovrai
таОто ?£" irpôs Si toútoís Iti riaaapa,
tarai óuoíms тЬ n-âii, SÍKa. Tà yàp tu,
Súo, Tpta, riaaapa, yíverai Sino, i tí-
\eios àfnBpJ>ç. Ovtws, tpTjffl, ката irdvra
ipxp.r¡aaTO ij TerpaicTÚs T-r)v votrrijv po-
váSa, t{\hov àptBpbv yçvyijcat Sw-rjeettrav.
* ¿trtff-fipov, the cipher, i. e. 6. See
note 3, p. 147. Here 2 + 4 + 6 = 12, and
2 + 4 + б + 8 + 10 = 30.
 158 PARABOLARUM

GÍÍfi'xHi'i ôfJ-oiwi àpiOfiovvTtov гц/lwv ewç twv ёека, f¡ \ àveSel^Oti, iv jf Hipp.

mass. i. хот. oKTW ко! ёека ка1 SwSeKa ЦН. oySoàs ка! ёека? ка\ ёа>8ека$]. 82-
Trjv ovv ёюёекаёа, 1 §ià tov [^H. то] èvlcrtifiov a-vvea")(ijKevai,
êià то <TvveTraKo\ovOr¡a-a(rav j^H. o~vveiraKokovQr¡(rav~^ avTy
то eirltrrifiov, TraOoi Xéyovai. Kai êià tovto а7ге^ог tov êw-
SeKaTOv àpiOfiov tov асраХцаточ yevo/J.évov, то vpoßarov
àiroiTKipTrja-av TreTrXaví¡a-Qar èireiëi] Ttjv àirôa-Tacriv àirb Sw-
SeKaSoí yeyevrjtrQai (páaKOVtri. To? avTw тротгю ка\ airo tî}ç
ëwèeKaSoi àirôarTaaiv ^l. airoarTaarav^ /x'iav êvvafiiv атгоХюХё-
vai fiavTevovTaf кал TavTt¡v eîvai тг/v yvvaÏKa Ttjv àiroXéiraaav
Ttjv Spa^firjv, ка] â\^a<rav Xv-^vov, ка\ evpovtrav avTr¡v. Ovtwç
ovv ка1 3(¿7rt) tov? àpiO/Jiovi tovç катаХекрбытад, етгг fièv Ttjç

similiter numerantibus nobis usque ad x, xxx numerus ostensus

est, in quo est ogdoas et decas et duodecas. Duodecadem
igitur eo quod episemon habuerit (consequentem sibi propter
episemon) passionem vocant. Et propter hoc circa xii nume-
rum cum labes quœdam facta fuisset, ovem luxuriatam oberrasse:
quoniam apostasiam a duodecade factam dicunt. Similiter et a
duodecade abscedentem unam virtutem périsse divinant : et
LucXxv'I banc esse mulierem quae perdiderit drachmam, et accenderit
lucernam, et invenerit eam. Sic igitur et numéros reliquos in
drachma, qui sunt novem, in ove vero undecim, perplexos sibi-

1 Without stopping to detail the Manhood, consists of six Greek letters,

explanations and alterations offered suc
cessively by Grabe, Massuet, and
Stieben, none of which are satisfactory,
I add that which seems nearer to the
truth. In the first place the text, as
corrected from HiPPOLTTDS, runs with
tolerable accuracy as follows: r^v oDv
ЬыЬекбЪа dià тЬ èiriari^ov avvt(rx'r)K¿vaí>
(ôtà tó GweiraKohov6ri(Tav айту тЬ iirl-
(TTjfíov,) irádos \éyovffí. For the number
six (èirlff'qfj.ov ßav) symbolised the oIko-
voiiía tov Trádovs, because man, the
counterpart of the heavenly Adam, was
formed on the sixth day of creation,
and Christ suffered on the sixth day of
the week, and at the sixth hour of the
day Christ was nailed to the croas, and
the name Jesus, implying the suffering
pp. 140, 145, 146. Since, therefore, the
even digits, up to the éirl<rr¡iiov ßav, i. е.
2, 4, 6, sum twelve, therefore twelve
was called that, which was symbolised
so clearly, as they said, by the cipher 6,
and bore the character of Passion.
2 irepl tôp ЬшЫкатоу. The ff<pá\[ia
of the last of the twelve JEons, deve
loped by Anthropos and Ecclesia, caused
the passion of Enthymesis. тЬ irpbßarov
must here be restricted to Sophia, the
prototypal lost sheep. At the close of
this period, HiPPOLYTUS ceases for a
few sentences to transcribe, and gives
the substance in words that are still
similar to those of Ibenжив.
3 del. M. Of ten pieces of silver
one was lost, and nine left.
 PERVERSIONES. 159

Vhf&s ^payyitis tovç evvéa, '¿ti ¿e tov irpoßarov tovç evSeica i7гг- вл'/'хш '¿
*'-.582- TrXeKOfJ-evovi aXXqXoiç tov twv ivevtjKOVTaevvéa rlnreiv àptOfiôv UASS¡1-Xvl-
eVe< èvvaKtç та evSeica ¿vevrjKOvraevvéa ylverai. Ato кал то
3 àfirjv TOVTOv Xéyovatv e%eiv tov àpiQfxov.
2. OÙk oKvrio-to èé aoL кал aXXwç èfyiyovftévwv avTwv
àirayyeïXat, Iva travTayóQev KaTavor¡crr¡s tov Kapirov avTÔôv.
To yàp o~TOf)(eîov то t¡ o~i/v fièv [ap. H. deest fièvj тш èirio-fifiw
oyêoâSa eîvai 6éXovo~tv, атго tov тгрштоу oyêôov Keífievov
tÓttov [^H. атго tov A oySóu) Kelfievov тоттю^' е?та TraXiv
avev tov етгкггщои y^ijtpl^ovTeç tov àpiOfiov avTwv tSiv
«rroij^eluv, кол èiricrvvQévTes £H. <7WT£0eVTecJ Me'x7)£ то" *7>
Tqv TpiaKOVTaSa eTriSeiKvvovmv. ''Ap^àfievoç yàp j^H. TiçJ
м. 82. атго tov аХфа, ка\ TeXevTwv elç то r¡ т(р àpiQfxw |^H. tov
àpid/ULovl tÓúv <TTOiy_elwv, vire^aipovfievoç Sé то eirio-qfiov, кал
eTriawriBeii Tr¡v èiravfyicriv tÛiv уращхатш, evpqcrei. tov
twv TpiaKOVTa àpiQfiôv. 3Меэдм yàp tov 4Ö [_e'~\ orroijfeiov

metipsis, xcix numerum generare: quoniam novies Bundeni

xcix fiant. Quapropter et Amen hunc habere dicunt nume
rum.
2. Non pigritabor autem tibi et aliter eos interpretantes ^Ь, í
annunciare, ut undique conspicias fructum eorum. Literam
enim H cum episemo Ogdoadem esse volunt, cum ab alpha[beta]
octavo sit posita loco : rursus iterum sine episemo computante s
numerum ipsarum literarum, et componentes usque ad H, tria-
contadem ostendunt. Incipiens enim quis ab A, et perfiniens
in H, [per numéros] [/. numerum] literarum, abstrahens autem
episemum, et insuper conjungens incrementum literarum, in-
veniet tricenarium numerum. Usque enim ad E literam, xv
•
1 M Si tov irpoßdrov, the lost sheep sums the two names Jehovah Adonai.
of Valentinus, not of S. Luke. Sophia Seph. Zeniutha, a compendium of the
having strayed from her twelve co-ordi- Cabbala, Ш. 19, 6.
nates, left eleven in the Pleroma. з Hippolytus omits the following
1 âpfy. The letters of which sum computation as far as the words rptd-
{ 1 + 40 + 8 + 50} = 99. The idea is bor- Kmna alúvwv. This may have been the
rowed from the Jewish Cabbala, in result of error in transcribing, owing to
which the same word is observed to the somewhat similar conclusion of the
sum, Jehovah Adonai, = 91. ПЗЮЭ1 preceding clause, тркЬсоста dpiBpiv.
<ЛК mrV (ЛОС рП К1ГП 1!?$S Just as in the Clebmont MS. the words
.'131 of similar character is Amen, which appositus eis in the translation, have
 160 RATIONES

gbViULs тгертекшёека ylvovrar éireira irpocrredeis aùroîs ó rS>v èirrà Hipp.

MASS.s.I. xvi. apio/nos,
* л * pО Kat* к атгетеКесге'
' '\ ч /И tovtois
тгро<телиши ' to* r¡, ovl-52-
* ?м
èariv oktw, rr¡v 6av/J.a<rta>TaTt]v rpiaKovráSa àveirkripwtre.
Kat èvrevOev àiroiïeiKvvovai rr¡v oySoáSa ixr¡répa twv rptá-
Kovra A.IWVWV. 'Exet ovv ¿k rpiÚKovra ЦН. rwv rpiwv~^ Svvá-
fxewv ¡jvwrai 6 rwv X aptO/ios, rpeîç [l,. rplsj avros yevófievos
ra. evevr¡KOvra éirolr¡<rew rpeîs £H. t^oíí] yàp rpiaKovra èvevy-
Kovra. Kai avrr¡ èè f¡ rpias еф' èavrrjs GWTeOeîcra, èvvéa
éyévvr¡aev. Ovrws r¡ oyêoàs rov rwv èvvéa тгар' aùroîs
[^H. èvevfaovra èvvéa оттек, àp^ aTreKvrjerev àpiOfiov. Kat ¿7ret
ó Swêéicaros A.IWV à-Koa-ras KaréXei^e rovs avw evêeica,
Kara\\ti\ov Xéyovai rov rvirov rwv ypafifiârwv rw cr^'jfxari
tov x\6yov Keîudar êvSéicaTOv yàp rwv ypanfíárwv Keîrai
£H. /cetcröatj то X, о èariv àpiQfios twv rpiaKOvra, /cat кат
eiKova Keîcrdai rrjs avw oiKovo/ilas' èireiSti 3атго rov аХфа,

fiunt : post deinde appositus eis vu numerus, n et xx perficit.

Cum autem appositum est eis H, quod est vin, admirabilem
triacontadem adimplevit. Et hinc ostendunt Ogdoadem matrem
triginta iEonum. Quoniam igitur ex tribus virtutibus unitus
est tricenarius numerus, ter idem factus xc fecit. Et ipsa
autem trias in se composita ix generavit. Sic Ogdoas xcix
generavit numerum. Et quoniam duodecimus vEon absistens
reliquit sursum xi, consequenter dicunt typum literarum in figura
Logi positum esse : (Undecimam enim in Uteris esse A, qui est
numerus xxx) et secundum imaginem positum esse superioris
dispositionis : quoniam ab Alpha sine episemo, ipsarum litera-

caused an omission of a couple of lines,
being followed by H, quod est VIII.
* в has been copied by mistake for
e, some accidental mark perhaps having
given to the vowel the appearance of
the consonant.
8 The Clermont, Ab. and Mero. ii.
MSS. have undecies novem. Ekasm.
and Gallas, have the same; Pass.
and Voss MSS. novies undeni.
1 It has been proposed and allowed
by Grabe and Massuet that X' should
be substituted for XÓ7011. But this word
means here computum ; and the sense of
the passage will then be, They say tJiat
the position of the letters is a true co-ordi
nate of the method of their calculation.
The Latin translation Logi is altogether
unsuitable. Hippolttus is suggestive ;
after mentioning the aberration of the
lost Жоп, he proceeds—катаХХт/Хо» teal
Tovro. '0 yàp tutos twv урар.р.атш
Siddaxei' évSiKaros yàp, к.т.Х. Would
TÓTToy make a more complete sense both
in Irenes and Hippolttus?
* &жЬ той &., i.e. the sum of the
Greek numeral letters from a to X in
clusive, omitting the ¿iría-гщоу F, is 99.
 MARCOSIORUM. 161

pínlos Xw/°'? T°û èirurqtiov, avrwv twv ypafifiárwv 6 àpt6/j.oç ewç lib. i. h. 2.
vi. 52. л -y л/ V s ty ~ t \ MASS. I. xvi*.
tov Л o-wTive/xevoi ката rtjv irapav^rjo-iv twv ypanfiarwv uvv ¡
avTw Tw X, tov twv èvevtjKOVTaevvéa iroieirai àpiOfiov. "Oti
Sè то X évSeKarov ov 1 ^l. èv evSeKarw ov roVoeJ T17 rá^ei
èirt t>jv tov ¿fioíov 2avTOv £H. ain-œj Karrj\6e fyrrjaiv, "va
ávair\t¡pw<rt¡ tov SwSeKarov àpiQ/xbv, кал evpov avrov éir\T¡-
pwOtj, (pavepov eîvai è£ avrov tov o-xy/xaroi tov o-roiyelov.
g. 79. То yàp X икгтгер èirï rr¡v tov 6/jloIov avrw fyrrjiTiv тгара-
yevófievov, кал evpov, кал eiç êavrov àpirâtrav avrov, rr¡v tov
SwSeKarov àveirK^pware -^wpav, tov M vroiyelov è/c Svo Л
0-vyKeifj.ivov. Ato кал (pevyeiv avrov [H. avToyy] Sià Ttjs
yvwarewç rr¡v twv Ç>6 [H. èvevr/KOvra èvvéa~^ -^wpav, rovréari
m. и. то v<rrépr¡/xa, rvirov àpiarepaç ^eipos' /MeraSiwKeiv Sè то ev,
о vpocrreBev roîç évevr¡Kovraevvéa, 3eis rijv Se^iàv avrov [l.
í » -1 i
avrovç I X€lPa fterevrio-e.

rum numeras usque ad Л compositus, secundum augmentum

literarum cum ipso Л, хс et ix facit numerum. Quoniam
autem Л, quae est undécimo loco in ordine, ad similis "sui
descendit inquisitionem, ut impleret xn numerum, et cum inve-
nisset eum, adimpleta est, manifestum esse ex ipsa figuratione
literae. Л enim quasi ad sui similis inquisitionem adveniens, et
inveniens, et in semet rapiens ipsum, duodeciini adimplevit
locum, M litera ex duobus Lambdis Л Л consistente. Quaprop-
ter et fugere eos per agnitionem xcix locum, hoc est deminora-
tionem, typum sinistrae manus : sectari autem unum, quod
additum super xcix in dexteram eos manum transtulit.

1 The reading proposed within the numerarent; centum vero et reliquat

brackets is suggested by a comparison
of the translation with the text of
HiPPOLYTüS, which has iv Ъек&ту кс1-
fíevov TÓT¡fl.
• айтф is the reading of Hippolt-
TUS, for which perhaps the translator
read airrwv ; the Clebm., Arund. and
other MSS. having eorum in the Latin.
8 fis tV Seltir, Massubt tran-
Bcribes, but omits to acknowledge his
obligation to Grabe for the following
note:—"Sinistra digitis utebantur Ve-
teres, ut eorum gestibus usque ad 99
VOL. I.
centuria» dexterœ gestihus exprimebant :
unguem scilicet indici» in medio figentei
artu potticis centum dabant. Juvknalis,
Sat. io. Atque suos jam dextera com-
putat annos. Fbonto Due. Similiter,
ut ex Ecclesiasticis Scriptoribus hunc
locum explicem, Sidonius Apollinaris,
Lib. IX. Epiet. 9, ad Faustum, in fine
scribit : Quandoquidem tuos annos jam
dextera numeraverit, id est jam 100 an-
num altigisti, vel superasti. NamutCiB-
siands CoUat. 24, cap. 26, ait:—Cente-
narius numerus de einistra transfertur
11
 162 CUM H^RETICIS

orVi'oî г 3- ^v таьта Siepy¿i¿evos, ауатгцте, eu oîSa on

MASSз.I xvi. yeXatreiç
ч ' л "\ ^ rr¡v
* roiavrr\v
' > л I oir¡<Ti<ro(pov
» ' J. '
тголХа avrwv ftwpiav.
S* "A.^ioi Sè TrévOovç oí rr¡XiKaúrt]v deocreßeiav, ка) то цёуевод
ríjs áXr¡6elas а\>]в(И>^2 áppr¡rov Svvá/xews, ка) ràs rotraúras
oiKOvofJííaí tov Oeov, Sià tov аХфа, ка) tov ßtjra, ка) St
ápi6¡Liwv ovtwç y¡rv^p5)í ка) ßeßiaa-fiévws Siaaúpovres. "Ocroi
Sè à<p'iGTavTai rîjs 'ЕктсХ^а-г'ау, ка) tovtois toîs ypawSeai
fivdois nrelQovrai, àXi]6ws avroKaraKpiroi. Ovs ô TlavXos
¿yKeXeúerai гцхЪ цета fùav ка) Sevrépav vovdevíav irapai-
reîcrQai. 'I(aái>vr¡s Sè ¿ tov Kvpíov na6r¡rr¡s ¿iréreive rr¡v
KaraSiKijv avrwv, /xr¡Sé y^alpeiv aùroîs q/xwv XéyeaOai
ßovXrjOels. 'O yàp Xéywv avroîç, ф*1<г), ")(aípeiv, Koivwveî toîs

У]^^ 3. Tu quidem ha?c pertransiens, dilectissime, optime scio

quoniam ridebis multum tantam illoram in tumore sapientem
stultitiam. Sunt autem digni planctu, qui tantam Dei religio-
nem et magnitudinera vere inenarrabilis virtutis, et tantas dis
positions Dei per A et В, et per numéros tam frígidos, et vi
extortos enunciant. Quotquot autem absistunt ab Ecclesia, et
iis anilibus fabulis assentiunt, vere a semetipsis sunt damnati.
Tit. «i. îo. Quos Paulus jubet nobis post primam et secundar», correptionem
demtare. Johannes enim Domini discipulus superextendit dam-
nationem in eos, ñeque Ave a nobis eis dici volens : Qui enim
2Joh. п. dicit, inquit, eis Ave, communicat operibus ipsorum nequissimis.
in dexteram, et licet eandem in suppu- likeness of the heavenly (cf. \\
tatione digitorum figuram tenere videa- note i, p. \ 34), and there descended with
tur, nimium tarnen quantitatis mag- him two spirits, one on his right, the
nitudine supercrescit. " There is a other on his left. That on the right was
mixture, however, of Heathen and Rab- catted the holy soul, as it is written,
binical conceit ; for the Jews imagined And he breathed into his nostrils the
a right and a left soul ; the latter merely breath (soul) of life. And that on the
animal, the former spiritual :—e.g. the left is called the animal soul ; it moved
Miscellany ЕНП Bip1?' quotes from the WP and down, and could not rest until
Cabbalistic book Zohar,—1ЛК К"ПЗС5>Э man had sinned, and suddenly, &c. We
~ , ' " have here clearly the distinction of the
HOS rm 4vby mann "IT |16?mn spiritual eeed of Achamoth, and the
ЛКШО "1ПК1 МПЭПЭ "1ПХ Г11ПП »3t? animal soul of Demiurge. The right
ТЯГЛ ПК>Пр ПОЕУЗ Пр»К and the left immaterial substance. The
Ьк»еН1 D"n ПОВ>2 РВМЭ ПЭ*1 notion may be traced back to Plato's
rby ПТ1 B>S2 VYttto ПТ1 B*SU np*S cosmogonical account of the mundane
~1У ПВ"ЛпЬ П'П sbl TV1 soul in the Timseus. See Pref.
When the first ."1J1 pji Ц"1ГП1 Û1K 1 The translator indicates oiór¡<rt<ro-
man was created he descended in the фор to have been in his copy.
 NON KST COMMUNICANDUM. 163

epyotç avrwv roîç Trovrjpoîç. Kaî eiKorwr ovk etrri yap дщМ-.Йг i
'
yaipeiv ' О'
тон acrepecri, -\\eyei
' IS '
iXvpioç. 'A "
Acrepeií de virep iracrav MASS.3.I. xvi.
(laeßetav ovroi, oI_ tov_ wonîr/iv pvpavov каЪуцс- (xóvov Qebv
TravTOKpaTOga^ yirçp ov aXXoç Oeôy ovk ecrrtv, e£ vo~reptj-
/иатоу, Kai avrov è£ âXXov vo-repq/xaroi yeyovôroç, тгро-
ßeßXrja-вш XéyovTeç- ware кат' avrov? eîvai avrov vpoßoXi]v
Irplrov virreptjfiar o?. *Hi/ yvwfxtjv ovrwç а KaracpvarriaavTas, кал
катаве/лат'кгаутач, èéov iróppw ttov fiaKpàv (pvyeîv àtr avrwv,
кал f¡ irXéov èuvjQjpiXpvrai, кал -^alpovcriv етп roîç vapevpy-
iiatriv avrwv, ravrrj iiâXXov elêévai TrXéov avrovç èvepyeîtrOai
viro ríjf oySoaSoç rwv irovtipwv irvevfiárwv каватгер ol elf
g. во. (ppevlriSa Siádetriv ifnreo-óvres, ¡7 TrXéov yeXwart, кал lo-)(veiv
êoKoûcriv, Kai wi vyiaívovref Trávra irpárrovai, êvta Sè кал

Et mérito : Жоп mim est gaudere impiis, dicit Dominus. Impii jjJ^JJj-i
autem super omnem impietatem hi sunt, qui factorem cœli et Jf¿ <y1T
terrae, unum Deum omnipotentem, super quern alius Deus non Dei' X1V- *•
est, ex Labe, et ipsa ex altera Labe facta, emissum dicunt : et
sic jam secundum eos esse eum emissionem tertiœ Labis. Quam
sententiam digne exsufflantes et catathematizantes, oportet
porro alicubi et longe fugere ab eis : et quanto plus hœc
affirmant et gaudent in iis adinventionibus suis, tanto magis
sciamus plus eos agitari ab Ogdoadis nequissimis spiritali-
bus : quemadmodum hi qui in phreneticam passionem incide-
runt, aut plus rident, et valere se putant, et quasi sani omnia

1 rpÍTou wrepiJ/toTos. Demiurgus aov chai. The origin of the practice is

was the produce of the abortive conver- best expressed in the following rubric
sion of the abortive passion of Acha- and commencement of one of the pray-
moth, who was herself the abortive issue era in the Syrian Order of Baptism :—
ofs°Pllia- . 1Д1 ].УП
3 As in baptism ovil spirits were ex- ^ >^
orcised and driven forth by ministerial ^ ..Vr> ^OCTl^ «SOI . \7
ex-suflation ; a custom formerly of uni
versal observation, as Gennadius says,
de Dogm. Eccl. 31: Cum sive parmdi Hf*1 ' ' «_iCTl
sive juvenes ad regenerationis reniunt ■) .. . v л
sacramentum, non prias fontem vitœ 1 «
adeant, quam exorcismis et exsuffiatim- Insufflât in aquas tribus viribus,
ibu» clericorum Spiritus ab eis immundus O Trinitas, da ipsis Domine, sanctum
ahigatur. So а1яо Ств. HlEBoe. in illum afflalum tuum, quem unicus Filius
Caicch. Praf. g 5 : kív (цфмвт^в^ kûv tuus insufflavit in sanctos discípulos suos.
Ыюрккгвф aorrijpla trot то тграуиа vbßi- Severi Pair. Rit.
11—2
 164 RAMONES

CHpi'xîii* v7r*P то vyiaiveiv, тайгу fiâWov какИз$ е^омг/. 'O/iolws Sè

UASS^ XV'' Kai ovTOi, fi fiâWov vTrepcppoveîv Sokoviti, Kaï 1 eKvevplXpvaiv M-84-
éavrovs, viréprova TO^evovres, twÚt¡] fiâWov ov <ra><ppovov<riv.
'E£e\öo> yap то акавартоу irvevfxa Ttji àyvolaç ^l. àiWa?],
eireiTa <ryo\a(pvTas ovtovç, ov Qew, ot'XXà коег/xiKaîs Xt¡tt¡-
trecriv evpbv, ттpo<rirapa\aßbv стера тгреицата етгта irovr¡-
ротера éavTov, ка\ ^avvwaav avrwv Trjv yvcófujv, á>y Svvafiivwv
та inrèp top Qeov èvvoeîv, ка\ èirn^Seiov et? 2 uirepeiacpoutriv
катаочсеиа&ар, Ttjv oySoáSa Ttji âvolaç twv irovr¡pwv irvevftaTWV
et? avTOvç ¿veQr¡KU>cre.

Кеф. í'.
Quemadmodum conversationem secundum figuram ejus,
qui apud eos Pleroma, exponunt factam.
BOYAOMAI Si aoi nai ce? avTr¡v Tr¡v ktictiv кат eiKova
Twv àopaTwv virb той Sq/niovpyov, to? àyvoovvTOi avTov,
кате<ткеиа<т6а1 Sià Ttjs MijtjOo? Xiyovcri, SiriyfaaaOai. TlpûiTOV Him>.
i \ , > •' л. *î i/ -, t ыЬ„
fxev та лте<тсгара (гтощеш (paat, irvp, vowp, ущ aepa, eiKovavl S3-

agunt, qusedam autem et quasi plus quam sani sunt, tanto

magis male habent. Similiter autem et hi, quo magis plus
sapere putantur, enervantes semetipsos, super tonum sagittantes,
Matt, xü.43. tanto magis non sapiunt. Exiens enim immundus Spiritus igno-
rantiae, dein vacantes eos non Deo, sed mundialibus quaestioni-
bus inveniens, assumens alios spiritus septem nequiores semet-
ipso, et infatuans illorum sententiam, quasi possint quaa sunt
super Deum adinvenire, et aptabiliter in exelusionem compositam
Ogdoadem ignorantiœ nequissimorum spirituum in eos deposuit.

CAP. X.
/f? 4. Volo autem tibi referre quemadmodum et ipsam conditio-
nem secundum imaginem invisibilium a Demiurgo, quasi igno
rante eo, fabricatam per Matrem dicunt. Primo quidem qua
tuor elementa dicunt, ignem, aquam, terram, et aërem, imaginem
1 ¿Kvevpífowrui êavroùs, exhaust their gony—ó Qebs h fté<rcfl eéfievos ёк irvpbs
strength. Kai yfjs àipoi те тЬ год rdvTos Отци-
3 iiriKKpovaui is the conjecture of обрущае ай/м. Hipp. Phil. vi. 28. .
Brums. See aleo p. 1 18, n. 1. And hence the Gnostics borrowed their
3 So in the Pythagorean cosmo- notion of a fiery Demiurge, presiding
 ASTROLOGICA. 165

рыР' lrP°ßeß^i'la'öal TW ирш \_Trp<¿Tr¡f\ [deest ар. H.J TerpáSor orí.'íiív.

vi ■ 33.' ' те evepyetaí
л та? » / avTwv
» ~ avvapiVfiovfieva<¡,
л í ♦
oiov л f те /caí* MASS.I.XVÜ.
aepfiov i.
y¡sv)(pov, ^ipóv те ка! vypbv, aicpißws èfceiKOvlXeiv rr¡v oySoáSa'
*è£ ?? íéíca Svvá/jLeií ovtwç KaTapidfiovcriv ётгта /леу аиз/лапка
KVKXoeiStj, â Kai ovpavovç KaXovcrtv eireira tov irepieKTiKov
G. ei. avTwv kvkXov, ov ка\ oySoov ovpavov ovoßä'Cpvar irpoç Sè
TOVTOií ¡¡Xióv те Kai o-eX^vr¡v. Та?та ёека ovTa tov àpid/Mov,
eiKovaç Xéyovaiv eîvai tÇ? àopaTOv SeK<xSoç, т»г? атго Á.óyov
M- *s. Kai Zwíjí irpoe\Qov<Tr¡<i. Tr¡v Sè SwSeKaSa ¡u.r¡vvea6at Sià tov
XwSiaKov tov KaXovpévov kvkXov. Tà yàp SœSeKa ^wSia
(рауерютата Trjv tov 'A.v6pwirov Kai Ttji 'Е/с>с\>/ач'а? OvyaTepa
SwSeKaSa (TKiaypacpeîv Xiyovari. Kai èirel 2 avTeireXeöyßti,

euiissam esse superioris quaternationis : et operationes eorum

cum eis annumeratas, id est, calidum et frigidem, humectum et
aridum, diligenter imaginare Ogdoadem, ex qua decern virtutes
sic enumerant : septem quidem corpórea circumlata, quae etiam
cœlos vocant : post deinde continentem eos circulum, quem
octavum cœlum vocant, post deinde solem et lunam. Hœc cum
sint decern numero, imagines dicunt esse invisibilis decadis ejus,
quae a Logo et Zoe progressa sit. Duodecadem autem ostendi
per eum, qui Zodiacus vocatur circulus. xn enim signa mani-
festissime Hominis et Ecclesiœ fíliam duodecadem, quasi per
quandam umbraui pinxisse dicunt. Et e contrario superjunctum,

over a material system of the seven
heavens, fire being the moat active
agent in creation : (an Si wvp¡¿Sr¡t i¡
ipvxutfy oíala, 32 and, irávTuv
Saojv yéveals èariv à-jrà irvpós. 17
ÙTrepdvu Si тт/s v\vs t) ¿art Svfuovpyós.
Pythagoras in the same way imagined
two Sat/urti, the one earthy, the other
heavenly ; rbv Si oùpdviov, тгир p-érexov
tov &(pos, Оерцоу ка1 \¡/vxpbv. HlPP.
Philos, i. ir. Нивау.
1 Either ¿|7}s, in continuation, as the
editions print, or ¿£ rçs (sc. ¿ySoáSos)
as the translator read ; and seeing
that the seven heavens were consi
dered to derive their substance and
their properties from the lower ogdoad,
the reading may be adopted.
2 With the exception of the other
word ávcfrúxevs, the text of Hippolytus
is much to be preferred, and agrees al
most literally with the version ; the
passage may be rendered, And since the
highest heaven bearing upon the very
sphere (of the seven heavens) has been
linked wilh the most rapid precession of
the whole system, as a check, and balanc
ing that swiftness with its own gravity,
so that it completes the cycle from sign to
sign in thirty years; they say that this
is an image of Horas encircling their
thirty-named mother. Анафора, as an
astronomical term, is to be preferred to
фора a burthen, which cannot be said
to have velocity per se ; but I do not
profess to give the calculation upon
 166 RATIONES

grV'xív Фао"'' T*lv T®v oXwv cpopàv WKVT¿Tr¡v virápyovaav, ovirep ¿ híto.
lAss. i.xvii. ^p¿V04 £JJ# ]£aJ ¿TTgJ àve^eù^ô)?, ф»7о0, т? tw o\wi/ àvacpopâ **•
¿3KVT¿Tr¡ inrapyovcrri 6 virepdev ovpavos] ¿ trpoç avrw tw
KVTei ßapvvwv, /caí àvTiTaXavTevwv Tr¡v èicelvwv wkuttjto. ту
èavTov ßpaSvTqTi, юсгте avTov ¿v TpiáicovTa, етео-t Ttjv irepí-
oSov ¿7ro (rtj/Lieíov етг! ar¡/j.eíov -iroieiaQai, eiK¿va Xéyovcri
avTov tov "Opov tov tt¡v 1 TpiaKOVTWVvfxov WLr¡répa avTwv irept-
¿■)(ovtos. Ttjv <re\r¡vT¡v те iráXtv éavTrjç ovpavbv 3 e/iTreptey^ofievtiv
тршкоута qfiépatç, Stà twv q/nepwv tov àpidpov twv Tpiâ-
KOVTa Aîwvwv ^sktvkovv. Kaî tov r¡Xiov êè èv êeicaSvo ¡j.r¡<A
•jrepie-^pnevov [Z. irepiep^."^, кал тер(мат11£оута Tt\v kvkXiky¡v

inquiunt, universorum oneri, cum sit velocissimum, quód superpo-

situm est cœlum, qui [quod] ad ipsam concavationem aggravât,
et ex contrarietate moderatur illorum velocitatem sua tardi-
tate, ita ut in xxx annis circuitum a signo in signum faciat,
imaginem dicunt eum [id] Hori ejus, qui trigesimam nominis
illorum matrem circumtinet. Lunam quoque rursus suum
cœlum circumeuntem xxx diebus, per dies numerum xxx
.íEonum significare. Et solem autem in duodecim mensibus
circumeuntem et perficientem circularem suam apocatastasin,

which this cycle of thirty years was
based. It can scarcely allude to any
erroneous lunar cycle, for the nineteen
years' period, or cycle of the golden
number, had been calculated by the
Athenian astronomer Meton, six hun
dred years before, although it was not
applied to ecclesiastical purposes be
fore the Council of Nice, when Euse
bius corrected the sixteen years' cycle of
Hippolttus, which was faulty. So S.
Jerome says of Hippolttus—Sedecim
annorum circulum, quern Grœci ёккси-
SeKaerriplSa meant, repent; et Ensebio,
qui super eodem Pascha canonem decern
et novem annorum circulum, id est ivvea-
KaiSeKaernpiSa composuit, occasionem dé
dit. These facts are mentioned, that
one occasion of misconception may be eli
minated. Possibly it was imagined that
the equinoctial precession moved at the
rate of a degree in the year, and passed
through an entire sign in thirty years.
The Latin version oneri shews that àva-
фору preserves the correct construction.
1 It may be observed that numbers,
whether they were cardinal or ordi
nal, were expressed in MSS. by their
proper numerical letters ; since, there
fore the translator has trigesimam nomi
nis, it would seem that his copy had X'
¿piaros, instead of X' í¿vv¡xov, a name
given here to Sophia, the thirtieth Жоп,
to identify her more clearly with the
cycle of thirty years.
a Leg. ètMrepcepxo/J.évTii'.
3 èKTvirovv is the conjecture of Pe-
tavius, and it corresponds with the
Latin. But the testimony of MSS. is
in favour of èKTvirovffi, which is only a
step perhaps towards the true reading
preserved by Hippolttus, ¿KTvwovirav.
'А.жокатА<!та<пу, the sun's return to any
particular point in the ecliptic.
 ASTROLOGICiE. 167

Phíios а^т0" атгокатаата<Г1У, êià twv ёшёека fitjvwv t¡¡v SwSeKaTr/v ¿fj?j\£
vi. 53. SwSeicàiïa] (pavepàv iroieiv. Tàj §è £H. Kai avrài êè tÙî^ MASS1'I-XTl
q/xépaf 1 SeicaSvo wpwv то fieTpov èyov<ras, tvttov tí}? а (paeivrjç
SwSeicáSoí etVat. 'AXXà firjv ка1 Ttjv wpav (baaî, то êwêeKaTOv
Ttji r¡fxépa<¡, èic тршкорта ¡xoipwv кекоо-ц>}ава1 Sià Tr¡v eiKova
tÍs TpiaKOVTaêoi. Kat avrov êè tov ^wSiaKov kvkXov ttjv
Trep'ifierpov eîvai ¡uoipwv TpiaKoalwv è^KOVTa' екаатоу yàp
Xw&iov fiolpaç e^ei ^H. e^etf] TpiátcovTa. Qvtwç Sè /cat êià
tov kvkXov tt¡v eiKova т/jç o-vvacfrelaç twv êwSeKa 7rpos та
тршкоита т€тг)р?1(тва1 Xéyovcriv. "Eti fir¡v teat tt¡v ytjv eiç

per duodecim menses duodecadem manifestare. Et ipsos autem

dies duodecim horarum mensui'am habentes, typum non appa-
rentis duodecadis esse. Sed et horam dicunt, quod est duode-
eimum diei, ex triginta partibus adornatam propter imaginem
triacontadis. Et ipsius autem Zodiaci circuli circummensura-
tionem esse partium CCCLX, quodque enim signorum partes
habere xxx. Sic quoque per circulum imaginem copulationis
eorum, quœ sunt duodecim, ad xxx custoditam dicunt. Adhuc
etiam et terram in xn 3climata divisam dicentes, et in unoquoque

1 SeKaööo wpäv. In our system the
equinoctialcircle, comprising 360 degrees,
and subdivided by 24, gives 15 astrono
mical degrees to each hour. The an
cients divided it by 12, and assigned
30 deg. to each double hour. See the
notes of Grabe and Massuet, who fol
low Petavius in Epiphan. Among the
Romans the length of the hours varied
according to the length of the day ; the
only definition of a day in the twelve
tables was the rising and setting of the
sun, Pliny, H. N. та. 6o; and the
period of light was divided into twelve
equal portions. Hence the hora (estiva
of Martial, Epigr. xn. 1, and hiberna
of Plautds, Pseud, v. ii. 10. Scipio
having introduced the clepsydra, Pliny
says, Primus aqua divisit horas reque
noctium ас dierum. (ibid.) It is with
reference to this loose mensuration of
time, that he says elsewhere of the
tides, that they recur paribus interrallis
reciproci, scnisque semper horis non
cujusque did aut noctis, aut loci, sed
œquinoctialibus. II. 97. We need not
be surprised therefore at the Marcosian
division of the day.
8 HlPPOLYTUS reads tí)s Kwrjs, which
also makes sense. It should be observed
that a contrast is drawn between things
heavenly and invisible, and the objects
of human perception ; hence the transla
tion non. apparentis, may express, better
than the present Greek text, the writer's
meaning.
3 Climata, zones parallel with the
equator, which decrease in breadth as
they approach the Pole according to
the increasing length of the longest
day ; each climate marking the dif
ference of half an hour of day. They
were named by old geographers, after
the different latitudes, Siafiepoijs, Sta-
aievvris, Sia\e£ai>5ptas, Oiafipuoiji, Siafi-
 168 TESTIMONIA

eàfi'xîî ^^ека líXi/xara Sir/píjadai (pácrKovres, 1кал кав' екаа-rov к\1ца &иг.
MASS.Lxvii. §¿va^lv ¿K T¡0V ovpavwv ката, каветоу vtroSeyofievriv, èoiKora gjjj^
I
TiKTOvarav t
тема ту~ Karairefjnrovirr¡
/ \ viroppoiav
rr¡v < tit 9í
ovvafiiv, vi. 63.
TVTTOV eîvat rrjs SwSckÚSos Kai twv t¿kvwv avrrjs аафесгтатоу
Siaßeßaiovvrai. Про? Sè tovtois 6e\^<ravrá (paai rov Sr¡fju-
ovpybv r>js avw oySoáSos то àirépavrov, кал alwviov, ка\
aopicrrov, ка! аэдооюе /Л1м<та(гва1, ка\ i¿r¡ Svvr¡OévTa то
fióvi/ííov avrtjs, ка! àtSiov ¿KTVTrwa-ai, Sià то Kapirbv [adde ex
H. аутоу] eîvai vo-Tepr¡fiaros, eis ypóvovs, кал Kaipovs, àpiQ-
fxovs re iroXvereîs то aîwviov avrr¡s KarareOelaQai, otófievov
aèv Tw irXqOei twv ^povwv /xifirjcracrdai avrrjs то àirépavrov.
'Evraved те Xéyovaiv, eKCpvyovar¡s avrov rîjs à\t]6eias, етгщо-
\ovQr¡Kevai то y^evSos' ка1 Sià tovto KaraXvaiv irXrjpwQévrwv
twv "xpóvwv Xaßeiv avrov то epyov.

climate unamquamque virtutem ex cœlis secundum demissio-

nem suscipientem, et similes generantem filios ei virtuti, quae
demiserit distillationem, typum esse duodecadis et filiorum ejus
/l-tf L manifestissimum asseverant. j Ad hsec autem volentem aiunt
Demiurgum superioris Ogdoadis interminabile, et œternum, et
infinitum, et intemporale imitari, et cum non potuisset perseve-
rabile ejus et perpetuum deformare, ideo quod fructus sit Labis,
in temporum spatia, et témpora, et numéros multorum annorum
seternitatem ejus deposuisse, existimantem in multitudine tem
porum imitari ejus interminatum. Hic dicunt, cum effugisset
eum Veritas, subsecutum mendacium : et propter hoc destruc-
tionem, adimpletis temporibus, accipere ejus opus.

1 The sense flows so clearly in the
Greek that I am not willing to disturb
the text by inserting those readings
from Hippolytus that are also indicated
by the translator. The varia leclíones
supplied by Hippolttds are кав' ta
TÈKaffTOif .... àvà fiíav búvafiai ....
Kai é[íou¿fi.[a>']a. rUrovaav. The reader
will observe that the translator had
ката к&веаа>, though ката кАветоу, in
perpendicidum, is preferable ; and that
vttoScX' must be understood as referring
to tt]v yrir. Hippolttds has ката tt¡v
àirbfâoiav dfoafuv, i.e. кататгщтгойа-д
Sw. And since both Greek texts agree
in the reading of the latter word, they
are possibly more correct than the copy
followed by the Translator.
8 b тф ir\)J0« т. х- Thus the Plato-
nist's àireipla was not absolute infinity,
but indefinite duration. So also Akis-
toilb speaks of infinity as a numerical
sum, which, however vast, may still re
ceive the addition of more.
 E SCRIPTURIS ALLATA. 169

Keé.
I ta. lib.I.i.XT.
GR. xi.i.1,
MASS. I.
Quemadmodum ea quœ-sunt in Lege in suum trans-
ferunt figmentum.

I. KAI irepï fièv Ttjs ktI(T€wí roiavra XéyovTeç, ка&

eKa&Tijv rjfiêpav èiriyevvâ екаа-TOS avTwv, кавшч Suvcltcu,
KaivoTepov. TéXeioç yàp ovSeïç 6 fír¡ /меуаХа y¡f€vafiaTa ^гap,
avroîç картгофоруаа?. 'Ек Sè twv тгрофутисШт ocra иета/лор-
(pâXpvariv, àvaytcaïov fitjvvcravTa tov êXeyyav avTOÎç éiráyetv.
'О yàp MwùVÇç, фасг), áp^ófievo<¡ Trjs ката Trjv ktictiv irpay-
fiarelaç, ev6ùs èv àp^fi tt¡v /лцтера tu>v oXwv eTréSei^ev, eiirwv
'Ev ар^ф éirolr¡crev à Qeoç tov ovpavov ка\ Tqv yrjv. Técrcrapa
ovv тадта ovo/J-àcraç, Qeov, ка) àp^yv, ovpavov, ка! y*¡v, Trjv
m. 87. 1 TeTpaKTvv avT(i>v, ws avTOi Xéyovcri, Sierviruxre. Kai tov
àôpaTov Sè кал tov àirÔKpvcpov avTijs firjvvovTa eiTreîv 'H Sè
yrj fjv àopaTOi ка] акатасгке0асгтос. Tt¡v SevTepav TerpáSa,
yévvtj/ла TrpwTrjs TerpáSos, ovtwí avTov eípr¡K¿vai déXovcriv,

CAP. XI.
1. Et de conditione quidem talia dicentes, quotidie adin-
venit unusquisque eorum, quemadmodum potest, aliquid novi.
Perfectus enim nemo, nisi qui maxima mendacia apud eos fruc-
tificaverit. De propheticis autem quœcunque transformantes
coaptant, necessarium est manifestantes arguitionem his inferre.
Moyses enim, inquiunt, incipiens id quod est secundum conditio-
nem opus, statim in principio matrem omnium ostendit, dicens :
In principio fecit Deus caelum et terrant. Quatuor hsec nomi- оеп. i. i.
nans, Deum et principium, cœlum et terram, quaternationem
ipsorum, quemadmodum ipsi dicunt, figuravit. Et invisibile
autem et absconditum ejus manifestantem dicere : Terra autem Gen. ¡. 2.
erat invisibilis et incomposita. Secundam autem quaternatio
nem, progeniem primae quaternationis, sic eum dixisse volunt,

1 TfrpaKTÚi. Simon Magus first wpúrriv avÇvylav vow ко! &\^вешу, oi-
made oùpavàs and 777 synonymous with pavov каХ yijv, каХ tov p.èv äßpeva &vwOev
vous and dX^ffeio, as Hippolytus says : iirißMirew /caí wpovoeiv tt¡s avtyyov, tt¡v
tûv 5¿ #f 6wdii€<i>v .... (íoXet tt¡v Sé yrjv ЬжоЫхеавш. Philo». VI. 13.
170 TESTIMONIA

aßvcrcrov ovo/xàXpvTa ка) ctkÓtoí, èv crcpícriv avTOÎç ка)

vêwp, кал то eTTiipepo/xevov тш vSaTi ITrveû/j.a. Meö' t¡v tt¡í
SeKaêos /Ávr¡/j.oveúovTa <pwç Xéyeiv, ка\ ^¡mépav, ка) ví/кта,
crTepétofxá те, Kai êcnrépav, кал о ка\е?та1 тгрш, £qpáv те ка\ G. и.
dáXacrcrav, éVt те ßoTavijv, ка) ёекатю тотгю ^¿Xov ovtw
êè êtà twv ёека ovofiaTwv tovs ёека Alwvaç fiefirjvvKevai.
Tíjy êè êvoêeKaêoç ovtws è^eiKovîcr6ai ''•кар avTw Ttjv êvva/uuv
ijXiov yàp Xéyeiv ка) créXr¡vr¡v, àa-Tepag те Kai Kaipovç, èvi-
avTOví те ка) щтг\, lyQva<¡ кал ертгета, тгетема ка) тетра-
тгоёа, Qr¡p'ia те, ка) 37rereivá irov toîç êvoêeKaTOv tov
avOpwicov. Ovtws vtto tov TrvevfiaTOS t¡]v тршкоита [rpia-
кортаёа^ Stà Mftwéco? eipíjaOai êtêàarKOvartv. 'AXXà fxrjv ка)
tov TrkaerTOV avOpwirov кат eiKova Ttjç avw êvvâpewç ¡fyeiv
èv avTw Tt¡v ¿7ro T>js /uuâç irr¡yr¡v [l. 7rrjyîjç êvvapivj. 'lêpvtrdai
êè таСта [ravTqvJ èv tw ката, tov èyKe<paXov тотпр à(fi r¡<¡
àrroppeîv 4êvvà/j.eis Tecrcrapaç, кат eiKova T>js avw TerpâSoç,

abyssum nominantem et tenebras, in quibus sunt et aquae, et qui

ferebatur super aquas Spiritus. Post quam decadis commemo-
rantem, lumen dicere, et diem, et noctem, et firmamentum, et
vesperam, et quod vocatur mane, et aridam, et mare, adhuc
etiam et herbam, et décimo loco lignum : sic quoque per decern
nomina, X Jîonas manifestasse. Duodecadis autem sic forma-
tam apud eos virtutem : Solem enim dicere, et Lunam, et
Stellas, et témpora, et annos, et cetos, adhuc etiam pieces, et
serpentia, et volatilia, et quadrupedia, feras quoque, et super
haec omnia duodecimum hominem. Sic ab Spiritu triacontadem
per Moysen dictam docent. Nec non et formatum hominem
secundum imaginem superioris virtutis, habere in se earn, quae
sit ab uno fonte, virtutem. Constitutam autem earn esse in eo,
1 irvevfia. The Spirit in this system 3 BlLLlüS proposes to read èirl irâo-i
occupies the third place in the second ToCras, and the necessity is self-evi
tetrad, and water the last. This again dent. The verbal similarity suggests
was asserted by Simon, whose words èwèKeiva tovt&v. The eye of the writer
are cited by Hippolytus, eßSo/iii Sè . . . was confused by the preceding veruvd.
bùvapas virápxovffa èv rr¡ áircpávríp ди- 4 8vvdp.eis rèiro-apas. That heretics
váp.et, r¡Tis yèyove тгрд Tdvrojv tCjv aldvwv, so terribly afflicted with an АтоМвыач
avTTj èarl tj eßdofiTj 5úvap.is, irepï ^$ \£yet rov roTjTiKov should cancel one of the
Muvffijt, Kai irvevfxa Geoíí èwetpèpcTO senses is not surprising. The Marco-
èirdvw tov vSaros. Philo». VI. 14. sian only followed the lead of the more
5 жар' aún}, se. Mavreî. ancient Ophite, who called Eden the
 E SCRIPTURIS ALLATA. 171

KaXov/xévaç, rrjv fièv opaa-iv, tÎjv Sè aKor¡v, t>]v Sè rpiTtjv ^g.

Vi
ocr(pp>](riv, Kai» Ttjv
' T€TapTr¡v
' -
yevaiv. T1' i' Dyooaoa
X tjv óe S 'i (pacri
Л. MASS.
xvíí¡. i.I.
HT¡vveo~Qai Sià tov àvQpwTrov ovtwç' àicoàç fièv Súo e^ovraç
[l. e^ovTOjJ, ка\ Toaravraç ôpàaretç, en те 6<r(ppr¡(Teis Súo, кси
SnrXrjv yevaiv, тпкрод те ка\ yXvKéwç. "OXov Sè tov avQpunrov
•jrâarav tt¡v eiKova tíJí TpiaKOVTaSos ovtwç e%eiv StSavKOvcriv
èv fièv Taîç XePcr*1 ^ta T'*>v SoktvXoûv ttjv SeKaSa ßao~TaXeiv
èv oXa> Sè Tw <г£й/*ат4 eiç SeKaSvo fiéXrf Staipovfièvw Ttfv
SwSeKaSa. Aiaipovcri Sè avro, каватгер то Ttjs *A\i;0«oç 1 *■
SiypqTai тгар4 avTOÎi toîç [l. о~шца et dele ,~\ o~wfiao-i, тгер]
ov TTpoeipwaftev. Tiji/ те ovv oySoáSa, apprjTOv те Kai áóparov
м. 88. ouaav, èv toîç anrXàyxyoïç Kpvßofxevrjv voeiaQai.
2. "HXtov Sè TráXiv tov fíéyav фшатЦра èv ту тетарту
Twv t)fiepóov yeyovévai Sià tov Trjç TeTpâSoç àpidftbv фаг-
kovœi. Tijç те aKrjvrjf, T>jç vtto Mwvcréwi катаакеуааве'ю-^,
al avXa\ è/c ßvaaov, ка\ vaKivdov, Kai тгорфирач, ка\ kokk'ivov ВшхЬххтШ.
yeyovvîat, Ttjv avrr¡v Trap' avroîç è-TréSei^av eiKova. Toi/ те
tov lepémç TroStjpt¡, Té<r<rap<ri crTOiyeíois o~Tiypi<î\ Xldwv
qui sit in cerebro locus, ex 'quo defluant virtutes quatuor
secundum imaginem supernae tetradis, quae vocantur, una qui-
dem visio, altera autem auditus, tertia odoratus, et quarta
gustatio. Octonationem autem dicunt eignificari per hominem
sic : aures quidem duas habentem, et totidem visus, adhuo
etiam odorationes duas, et duplicem gustationem, amari et
dulcia. Totum autem hominem omnem imaginem triacontadis
sic habere docent : in manibus quidem per digitos decadem
bajulare : in toto autem corpore, cum in xii membra dividatur,
duodecadem. Dividunt autem illud, quemadmodum Veritatis
apud eos divisum est corpus, de quo prsediximus. Ogdoadem
autem, et inenarrabilem et invisibilem, in visceribus absconditam
intelligi.
2. Solem quoque iterum, qui sit magnum luminare, in
quarta dierum fieri propter quaternationis numerum dicunt. Exod. xxvl.l,
mil- i -шж • • i etxxxvi. 8.
labernacuh quoque, quod a Moyse compositum est, atria de
bysso, et hyacintho, et purpura, et coccino facta, eandem apud
eos ostenderunt imaginem. Sacerdotis quoque poderem quatuor Exod. xxtUL
brain, and the four rivers the four Merc. II. MSS. agree in this reading.
Hippolttus, Phil. v. 9. Fedard. first printed qua after the
1 The Clerm., Arund., Voss, and Greek.
 172 TESTIMONIA

gbYxv"!' 7ro^VT€^í^v K£KoarfÁr¡/j.évov, tt¡v тетрада <rr¡fiaíveiv SioplXpvTar

MASS. I * * * ~ « » ** J. - ' * A
xvüi. 2. icai ei Tiva тошита KeiTai ev toií ypa(paii, eis tov twv
— теа-aápwv Svvá¡u.ei>a ayeardai àpiQfiov, Sià Tr¡v тетрактои
avTwv (paai yeyovévai. Trjv Sé óySoáSa iráXiv SeUmadat
ovtwç- ¿v ту oySóy twv fjfxepwv TreirXácrQai Xéyovcriv tov
avdpwTrov. Поте fièv yàp avTov ту екту ßovXovTai yeyovévai,
7Г0те Se ту óySóy, el ft,r¡ tov fièv ^oïkov èv ту екту twv
r¡fxepwv èpovcri тгетгХа<т6а1, tov Se crapKiKov èv ту oySóy g. 84.
cf. X. §з. SiéarTaXTai yàp тадта тгар1 avTOÎç. "Evioi Se aXXov deXovo'i
tov кат eiKova ка) ötioiwcriv Qeov yeyovoTa àparevôQyXvv
avdpwTrov, Kaï toutov eîvai tov irvev/xaTiKov âXXov Se tov
è/c Trjç yrjç TrXaaQèvTa. Kat Trjv Trjs KißwTOV Sè olKOvofiiav
èv Tw катакХьсг/лф, èv y oktw dvQpw-Koi SieawOricrav, (pavepw-
тата (paari Tr¡v awTt¡piov oySodSa fir¡vveiv. То avTO Sè ка\
tov AaßiS, oySoov ovTa ту yevéo-ei twv àSeXcpwv аьтод,
crr¡fÁ.alveiv. "Eti /jlt¡v кал Tt¡v irepiTO¡xr¡v, окта^/JLepov yivofxévr¡v,
то тгер1тцгцха Ttjs avw oySoáSoí Sr¡Xovv. Kat âirXwç ocra

ordinibus lapidum pretiosorum adornatum, quaternationem signi

ficare praefiniunt. Et si qua omnino talia sunt posita in scrip-
turis, quae quatuor possunt numerum designare, propter quater
nationem ipsorum dicunt 1 factum. Octonationem rursus ostendi
sic : in octavo dierum formatum dicunt hominem. Aliquando
enim volunt eum sexto die factum, aliquando autem in octavo,
nisi forte choicum quidem in sexto dierum dicunt formatum,
carnalem autem in octavo : distincta sunt enim hœc apud eos.
Quidam autem et alterum esse volunt qui secundum imaginem
et similitudinem Dei factus est homo masculo fœmineus, et hune
/¡%) S esse spiritalem : alterum autem qui ex terra plasmatus sit.^ Et
i Pet. m. 2o. arese autem dispositionem in cataclysmo, in qua octo homines
liberati sunt, manifestissime dicunt ogdoadem [adj. salutarem]
isam.xvi. m. ostendere. Hoc autem idem et David, cum octavus esset
genitus inter fratres suos, significare. Adhuc etiam et circum-
Gen.xvü. 12 cisionem, quae octavo die fit, circumcisionem superioris ogdoa-
dis manifestare. Et omnino qusecunque inveniuntur in Scripturis

1 The MSS. agree in reading factum, ever why it should not refer to numerum.
which the translator with no more than Massukt has facta, but upon insuffi-
his usual carelessness of concord, wrote cient grounds,
for -yeyopetat. There is no reason how-
 E SCRIPTUHIS ALLATA. 173
еир1сгкета1 iv Tats ypa<páis, viráyecrdai Svvá/neva els tov ¿Jf iI-x\l |
àptOfiov Twv oKTW, то fivcrrripiov Tr¡s oySodSos eKTrXrjpovv "уш?'з!'
Xéyoveriv. 'AXXa кос Tr)v SeicáSa arjfialveaQai Sià twv ёека
m. es. ¿Qvwv, wv éirr¡yye'iXaTO ó Geo? тш ,A.ßpaafi els катаема iv
Sovvai, Xéyovcrr ка\ Trjv тгер\ ^áppav Se oiKOVoplav, ws fiera
етг) дека oiowaiv avTw tt¡v eavrr¡s dov\r¡v Ayap, iva e¿;
avTrjí TeKVOTTOiycrtiTai то avTO SrjXovv. Kat ó SovXos Sé
'Aßpaafi TrepcpOeU ¿tti 'PeßeKicav, ка) èirl тш (ppéaTi SiSovs
аьту ^¿XXia j(ßv(rwv Séica, Kai ol àSeX<poi avTrjç KaTe^ovreç
avTrjv èiù SeKa fifiépas' етг те 'Poßoa/i ^l. 'lepoßoap] о та
Séica апсутгтра Xafißdvwv, ка\ Trjs (tkt¡ví¡í al SeKa avXaîai, Kai
ol (TTi/Xot ol SeKaTr^eiç, ка\ ol SeKa vloi '1алго)/3, iiri Tr)v
tovrjv tov ar'iTOv то irpwTOV eis AuyviTTOv ireficpQevres, Kai
ol SeKa ''Алг6сгт0Хо1, oís (pavepovTai /лета Trjv eyepaiv о
Kvpios, tov Ow/ш fir) TrapóvTOS, Tr¡v àôpaTov SieTvirovv
у ч \ л /л
кат avrovs декада.
3- Tr)v SvoSeKaSa Se, тгер\ r¡v ка\ то fivaTrjpiov tov
TraOovs tov vaTepr'ifiaTOs yeyovévai, è£ ov Tràdovç та ßXevo-
fieva KaTeo-Kevaa-dat BeXovuiv, èiricrrifiws ка) <pavepâ>s iravTa)(r}

obduci posse ad numerum octavum, mysterîum ogdoadis

adimplere dicunt. Sed et decadem significari per decern gentes, xv 19
quas promisit Deus Abrahœ in possessionem dare, dicunt : et
'dispositio quae est secundum Saram, quomodo post decern
annos dat ei ancillam suam Agar, ut ex ea filium faciat, idem g™, xví. a
significare. Et servus autem Abraham missus ad Rebeccam,
et super puteum dans ei armillas aureorum decern, et fratres gnycxiv
ejus tenentes earn in dies decern, adhuc etiam Jeroboam, qui yjjf
decern sceptra accepit, et tabernaculi decern atria, et column ae ff^™^
decern cubitorum, et decern filii Jacob ad emptionem tritici |'en xlii 3
prima vice in ^Egyptum missi, et decern Apostoli, quibus mani-
festatur post resurrectionem Dominus, cum Thomas non esset Joh xx 24-
praesens, invisibilem defigurabant secundum eos decadem./
3. Duodecadeni autem, erga quam et mysterium passionis
Labis fuisse, ex qua passione visibilia fabricata esse volunt,
signanteret manifestissime positam ubique dicunt: ut duodecim °™et ""m.

1 Dispositio. The reading of the the sense requires the accusative, which
Clkkm., Ardiîd., Voss, Meko. п. But Massuet has expressed.
 174 TESTIMONIA

eîP'/'jtv's Ke^(T^al Xéyovo-iv, ws tovs SwSeica vlovs tov 'laKwß, è£ w*v

St1, кал SeicaSvo (bvXai, ка.1 то Xoyeîov то ttoikiXtov ёшёека
Xídovs e%ov, кас tovs 1êwSeica KwSwvas, ка1 tovs vtto Mtoiicreioy
TeôévTas viro то opos ёизёека Xídovs, ¿naavTWS Sé ка\ tovs g-
vtto 'I»/<roû ¿v Tw TroTdfiw, ка\ âXXovs eis то irépav, кал tovs
ßacTTaXovTas Ttjv KißwTov t>js SiaOijKtis, кси tovs vtto 'HXÍа
TeOei/névovs èv ту ¿XoKavTwarei tov ¡nóayov, кал tov ápidfxov
êè twv ^A.iToaToXwv кал irâvTa âirXws ocra, tov SwSeKaTOV
àpiOfiov Siaawt^ei, tP¡v SwSeKaSa avTwv yapaKTripiXeiv Xéyovari.
Tyv Sè TOVTWv irâvTwv evwaiv ovo/JLa^oßevtjv TpiaKovráSa, Stà
Ttjs TpiaKOVTa irrjywv то vy^os eVî N¿5e KißwTov, кал Sià
^afJLOvijX KaTaKXlvavTOS tov 2aoù\ iv toîs 2 TpiaKOVTa /сЛ^тоГу m.

Exod. xxviii, filios Jacob, ex quibus duodecim quoque tribus, et logion variutn
2 et xxxix.
w-
Exod., XXIV. 4.,
duodecim habens
. . lapides, et duodecim. tintinnabula,
. ...et eos qui
et°lbiv'3'8'9'a Moyse positi sunt sub monte duodecim lapides, similiter autem
jos. ÜL12. et eos qui a Jesu in flumine positi sunt, et alteros qui trans
I ïteg. xviii. .. . . .
3i. positi sunt, et portantes arcam testamenti, et eos qui ab Helia
positi sunt in holocausto vituli, et numerum quoque Apostolorum,
et omnia omnino quœcunque duodecim numerum custodiunt,
duodecadem ipsorum significare volunt. Horum autem unitatem
Gen. vi. is. omnium, qu8B vocatur triacontas, per eam arcara, cujus triginta
iReg. ix. 22. cubitis altitudo fuit sub Noe, et per Samuelem declinantem

1 SwSera Ktbdavas. Since the number
of these bells is nowhere mentioned in
Scripture, and the same account is
given by Justin Martyr, it is most
probable that the information was ob
tained from the contemporaneous cus
tom of the synagogue. In the Dial. c.
Tryph. we read SúSena KÚSwvas . é|i)00ai
tov TroS-íipovs той ápxiépews 7га/>абе50<г0<и,
тшр дшЗека ажоат. к. т. X. §42. Сотр.
Grabe's note.
3 LXX. ùitreî ißdofi-^Kovra àvbpûy.
TheVulgate corrects thisbythe Hebrew,
Erant enim quasi triginta viri. Fronto
Due. remarks, Hoc notandum est, ut
hinc coUigamus Irenœum, vel hœreticos
ülos aliam Grcecam editionem habuisse,
in qua ex Hébrœo, ut in Vulgata lege-
batur. Since however the scene of the
Marcosian heresy was chiefly laid in
Gaul, it is not impossible that the num
bers should have been taken from one
of the many fragmentary Latin trans
lations mentioned by S. Jerome as
existing in the Latin Church. Other
scriptural allusions in the sequel are
wholly inaccurate ; thus David hid him
self in the field (1 Sam. xx. 5) unto the
third day; and three only out of the
thirty chief men came to David in the
cave of Adullam (2 Sam. xxiii. 13). In
the first case the error probably arose
from the substitution of X for 7, in the
latter from careless omission of the
numeral letter [7] ; àirb тш» rpiânovra
is not more vague than the text. We
should remember also that the computa
tion is taken from heretics.
 E SCRIPT URIS ALLATA. 175

irpwTOv, ка\ ota AaßiS, оте ¿tti трткоута rjfxépan eicpißero LI^f xi-
èv TW àypw, ка\ Sià t£>v arvveio-e\6óvTO)v avriS eh то o-irr¡\aiov *Лщ?'¿'
(d. ,îirpai]\y) кои êià («?. тодто) то fiijKoç yivevBai tí}? dylaç
o-Ktjvtji TpiaKOVTa irti^wv кал eï Tiva aWa to-ápiOfia tovtoiç
1 evp'io~Kov<Ti, Trjv тршконтада avTwv Sià tS>v toiovtwv eVi-
SeiKvvvai <pi\epio~TOVo~iv.

Jte<p. iß'.
Quemadmodum incognitum omnibus inducere conantur
Patrem.
'ANArKAIONi;'y!7craV>7>' irpoarQeîvai tovtoiç кал ova irepl
tov YlpoiraTopoi avrwv, o? ayvwo~TOÇ qv toîî irao~i тгро Ttjç
Tov XjOitTToû irapoucrlai, eKXéyovTeç ек twv урафши irelQeiv
¿Tri^eipovcriv, 1v iiriSeí^axri tov Kvpiov r¡ixú>v aWov катаууеК-
XovTa Патера irapà tov ttoojt^v ToûSe tov vavrós' ov, кабш?
irpoécpafiev, ao-eßovvTeg, 0сгтерч/и.атод KapTrov eîvai \éyovai.
Tov yovv irpo(pr¡Triv 'Ho-aïav eíiróvra' 'ItryjarçX Sé /ne ovk
eyvw, ка\ à Xao'y fie où avvijKe, Trjv tov àopaTOV By0oû
àyvwcrlav etptjKevai fieQap/ioXpvai. Kai èià '0<7^è то eipt]ßivov

Saul, qui triginta diebus abscondebatur in agro, et per eos j ьлнд

qui, cum eo intraverunt
. in speluncam,
...... et propter
r id y-}quod lonei-
° 213.sam. ххш.
Videnot.
tudo tuent sancti tabemacuh
• triginta cubitorum.
• Et
, qurecun-
? J- ,
Bxod. XXVI.
que aha œqualia nuineris hw 1 mveniuntur, tnacontadem ipsorum 8
per hujusmodi ostendunt asseverationes.

CAP. XII.
Necessarium autem duxi addere iis, et quanta de Propatore /1 J( 1
ipsorum, qui incognitus erat omnibus ante adventum Christi,
eligentes de Scripturis suadere contendunt, ut ostendant Domi
num nostrum alterum annunciare Patrem praeter fabricatorem
hujus universitatis : quem (sicut praedixiinus) impie blasphé
mantes, Labis fructum esse dicunt. Prophetam igitur Esaiam
dicentem ; Israel me autem non cognovit, et populus me non iaai. i. 3.
intellexit, invisibilis Bythi ignorantiam dixisse coaptant. Et in

1 It would seem that cvpLaKorres was мрУкоутш by the translator, and cvpt-
written a primd manu, but was read nouai by the transcriber.
 176 TESTIMONIA

Im'i'xvi' êcrriv èv avTOÎç aXi¡6eia, ovSè evlyvwo'ii Qeov, et? то

î. avTO (rvvreiveiv pialovrai. l\ai, \Jvk ecrnv o avviwv, r¡ skOjtwv
tov Qeov iràvTeç èj^éicXivav, аца r¡-^peioúBr¡(rav, èiri tí¡<¡ tov
HvOov àyvwa-laç tÚttovcti. Kaî то Sià Mtovaréwç êè elprj/iévov a. 86.
CWeîç oserai tov Qeov, кai ^тетш, eis èiceîvov ê^eiii
ireíQovm Trjv àva<popdv. Tov fièv yàp voir¡Tr¡v èiri^rev&ôfievoi
viro Twv Trpo(pr¡Tuiv коараавш Xéyovai' то Se, ovSeis оу^етса м. 9i.
tov Qeov, Kai Xr¡<rerai, тгер! tov аоратоу ju.eyé9ovs /cat
àyvwcrTOV toîç iraaiv, elprjcrQai Oekoven. Kaî óVt /xèv irepi
tov àopaTOV iraTpbs Kai ttoujtov tu>v oXùov e"ipr¡Tai то,
ovSeis o-vj/eTat tov Qeov, iraaiv rj/j-îv (pavepóv èaTiv oti
èè ovêè irepi tov èiri ^l. vttoJ tovtcov irapeTnvoovixévov BvOov,
àXXà тгер) tov Ar¡¡u.iovpyov, kcÙ avTOi ¿ittiv 6 аорато$ Qeos,
êei^OyereTai tov Xóyov TrpoïovToç. Kaî tov AavirjX Sè то
avTO TOVTO ert]fiaiveiv, èv т<р èvepcoTav tov âyyeXov Tas
eVtXwret? tÔùv irapaßoXwv, ¿os fJ.r¡ е!ёота. 'AXXà /caí tov
âyyeXov aTTOKpvTTTOfievov атг avTOV то fiéya fxv<TTr¡piov tov
Hv&ov, eiTreív avTW' 'Алготре^е AavitjX' ovtoi yàp ol Xóyoi
ецпгефpayfxévot elariv, Ieoos oí crvviévTes avviuxri, кал о! XevKoi

osea iv. i. Osee quod dictum est : Non est in eis neritas, ñeque agnitio Dei,
Rom. ¡¡i. и, in hoc idem tendere conantur. Et, Non est intelligens aut re-
12, ex Ps.xiv. ^ ....
3- quirens Deum : Omnes declinaverunt, simul inutiles facti sunt, in
Bythi ignorantia apponunt. Et per Moysen autem dictum ;
Kxod. xxxüi. Nemo videbit Deum, et vivet ; in illum habere suadent relationem^
^79 2.* Et fabricatorem quidem a prophétie visum dicunt : illud autem
quod scriptum est, Nemo videbit Deum et vivet, de invisibili
magnitudine et incognita omnibus dictum volunt. Et quoniam
quidem de invisibili Patre factore omnium dictum est, Nemo
videbit Deum, omnibus nobis manifestum est : quoniam autem
non de hoc qui ab iis adinventus est Bythus, sed de Demiurgo,
et ipse est invisibilis Deus, ostenditur procedente sermone. Et
Danielem autem hoc idem significare, in eo quod interro-
gat angelum absolutiones parabolarum, quasi non scientem.
Sed et angelum abscondentem ab eo magnum mysterium Bythi,
Dan. xü. 9,10. dicere ei: Recurre Daniel: hi enim sermones obstrueti sunt,

1 These words are not found in Hebrew has ЧЗЗ^П^ -ITISIV, E. V.,
any Greek version of Scripture. The »hall be purified and made white. For
 EX APOORYPHIS. 177
\euKav6£><ri' ка) aî/Toùs eîvai tous XevKoùs /cat evcrvvievTas Liai.xiü. 1.
GB. I, xvi.
aVyOVO-l. MASS. I. XX.
Ке<£. iy .
Quibus ex Scripturis testimoniis utuntur.
I. ПР02 Se tovtois apvdyTov TrXijöoc àiroKpùfpwv ка\
vóQwv ypacpwv, as avTOi eifkacrav, irapei<T<pêpov(riv els ката-
Tr\>]^iv Twv ávor¡Twv, ка\ т« Tt¡s a\t]6etas fxtj етгкгтацеиооу
ypá/x/иата. YlpoairapaXaußävoviri Sè eis тодто KaKeîvo то
paSiovpyqfia, 1 ¿os" tov Kvpiov та Sià 3£Int. iraiSos ovtos
кал navQâvovTOs то a\<päßijTOv} tov SiSa<rKa\ov avrw (pqcrav-
Tos, Ka6ù>s edos ¿<ttív, «Ve аХфа, airoKplvacrdai то аХфа.

quoadusque inlellectores intettigaiit, et albi inalbentur : et seipsos

esse albus et iutcllectores gloriantur.

CAP. XIII.
1. Super hsec autem inenarrabilem multitudinem apocry-
phorum et perperûm scripturarum, quae ipsi finxerunt, afferunt
ad stuporem insensatorum, et quae sunt veritatis non scientium
literas. Assumunt autem in hoc et illam falsationem, quasi
Dominus cum puer esset, et disceret literas, cum dixisset
magister ejus, quemadmodum in consuetudine est, Die A,
the former of theso two words the he- Aleph ; et jussit ei mwjisler Beth dicere,
retic either read . . 1 . «-,7') in the aU autem Dominus Jesus, Die mihi
_Syriac
. or -133
...i--.
1ЗГР m■ the xT .
Hebrew. —,
The prius
' quid
* . , sit __
Aleph, et tunc tibi Beth
pronunliabo. Ihe same story is told
varia lectio is not noticed elsewhere, and in different terms in the false gospel of
the corruption appears wilful. S. Thomas, c. 6. The Saviour says to
1 This is, a, very. .favourite
„ myth in, ,his. teacher
. , Zacchœus,
„' ', 2i> тЬ й\фа uh
the apocryphal
TV. writings
1 e T of the early . .,
ката Фиа№> T°, ß1rra
„. tus _ ÍWovt
...
ages. The words of Iekn^us agree SlödaKeis ; "tiroKpiTa, vpwrov, el otSas,
closely with the false gospel of the SiSaÇov тЬ аХфа, /coi тоте <roi ячотеЛго-
infancy of our Lord now existing in /lev wepl tov ßijra. Again, с. 14, cÎTe
Arabie : <_JH Jjü <_JÎ1 Ji ¿1 Jï. Si aÙTI? 6 'Ir><">vs ' El 6"ти>^ oibaanaXos
et, ка1 el otdas /caXûs та ypà/i/iara, elwé
«¡ti JJÜ c^UO ,J5 JjwJI <0 Jü *"* roC &*фа Til" bivaluv> KÍ1<b aoí №
Г "rip tov ßffra- TiKpavBeU Sè à SiSatr/ca-
J| _ _i J J3 H л<» Тнш>, Codex Apoc. N. T. 1.
Г £ > ^ ^ <L~' • J 'The Greek text is defective, and
the words in brackets are offered for the
reader's consideration, only it should be
dixit ei, Enuntia Aleph, et respondit, stated that 'kXtAßtirov is considered to
VOL. I. 12
 178 TESTIMONIA H^RETICORUM

У* ^"У- TlaXiv те то ßrjTa tov SiScktkoXov KeXevcravTOS eiireîv, атго-

MASS.i. I. xi. Kpivaavai
i n tovi V i crvi fioi irpoTepov
i ' ' tí' e<rrt
' то' а\фа,
"\ i g.bj.
t\.vpiov etire
Kai тоте aoi ерш t'i èa-Tt то ßrjTa. Kat tovto é£r¡yovvTai,
ws avTov fióvov то ayvwuTov èirurTafiévov, о èfpavépuicrev èv и. 92.
Tw tuttw tov аХфа.
2. "Evta êè Kai twv èv tw EvayyeXtw Keifiévwv els
TOVTOV tov характера ixeQapixoCpvcriv ws Tr¡v тгроч Tr¡v
цутера avTov êwêeKaerovs ovtoç àirÔKpiaiv iOvk о'1ёате oti
èv toÎs tov TlaTpôi fiov Seî fie eîvai', *Ov ovk îjSeicrav, фа<А,
тгатёра KaTr¡yyeXXev avroîs' Kai êià tovto èKiréfi-^rai tovs
fia$t]Tai eis тау SwSeKa фvXàs, KtipvaarovTas tov âyvw&TOv
avroîs Qeov. Kat tw elirovTi avrw, AiSáo-каХе àyaQe, tov
àXqOws àyadov Qeov wfJLoXoywévai elirovra, Tt fie Xéyeis
àyadov ; eîy è<TTiv àyaObs, ло Натур èv toîs ovpavoîs. Ovpa-

responderit A. Rursum cum magister jussisset dicere B, res

pondiese Dominum : Tu prior die mihi quid est A, et tunc ego
dieam tibi quid est B. Et hoc exponunt, quasi ipse solus
incognitum scierit, quod manifestavit in typum [I. typo] A.
X0\l 2. Quaedam autem eorum quae in Evangelio posita sunt, in
hune characterem transfigurant. Sicut illud quod ad matrem
Luc. ü. 49. suam, duodeeim annorum existens, respondit dicens : Non scitis
quoniam in Ms quœ Patris mei sunt oportet me esse ? Hunc quem
non sciebant, dicunt, Patrem annunciabat eis : et propter hoc
emisisse discípulos in duodeeim tribus, annunciantes ignotum
Matt. xix. i6 eis Deum. Et ei qui dixisset illi ; Magister bone, eum, qui vere
маге. X. i7 bonus esset Deus, confessum esse respondentem : Quid me dicis
Luc.xviü.18 imum? unm esf oomSi Pater in cœlis. Cœlos autem nunc

have been abbreviated as тЬ AB, ren-
dered by the translator as literas; the
words, ТА Д1А, plainly represent the
rudera of vaidós.
i Gr. oík i?S«re. Syr. .4 . 1]
, * V •
^ '
а Three of the Evangelists agree in
the reading d /mtj efs ó Oeós, and the
context rather implies the presence of
ô Qe6s. Epiphanius accuses Maboion
of having interpolated the word тат^р,
Beer. XLn., троат4$ще èceîeos, ó тат^р.
And in the Dialog. Orthodoxi c. Ánom.
the erroneous quotation is corrected,
Non dicitur, nemo bonus nisi unus
Pater ; sed, nemo bonus nisi unus
Deus- These words of our Lord, how-
ever, were so read by the aboriginal
Ophites. Kai irepl TOÍTOV (tov TV. sc.)
\Aex0ai тЬ Irnb tov 2wt%>os Xeybpevov,
Tí це Xéyeu àyaBbv ; eîs ècrlv âyadbs à
жат^р (íov & èv rob ovpavoîs, à âvareXû
rbv ^Xioc к.т.Х. Hippol. Philos, v. 7.
The text is quoted in both forms by
the Catholic fathers, hence the varia-
 E SCRIPTURIS. 179
vovf Sè vvv tovç Atwray elpr¡crQai \éyov<ri. Kai Sià то nr¡ I¿^IjxjIi'ü2-
àiroKpi6rjvai toîç elirovo-iv avrw, ''Ev iro/a Swá/iei tovto MAS| 1 **•
iroieîç ; àXXà ту артетгера>тч<те1 àiropîjo-ai avToi/ç, то appr¡-
TOV tov irarpoí, èv тш [adjice fir¡] elireîv, SeSef)(évai avTOV
èjçtiyovvrai. 'AXXà ка\ èvTW elpwevai, аПоХХа/ау èiredvfiria-a
¿Kovaat era twv Xóywv tovtwv, кai ovk e&ypv tov èpovvra,
è/uKpaivovTOi (paai Seîv [l. eîvaij Stà tov évoç top аХ^бюу
era 060V, ov ovk èyvwKeiaav. "Etî èv Ttô тгроагсг^орта avTov
Trj 'Iepovaa\r¡fÁ SaKpvaai èir avrr¡v, кал eiveîv 3Eî êyvœç
кал o-v a^/xepov та 7rpoy eípr¡vr¡v, €Kpvßr] Sè [suppl. curo]
(TOV Sià tov eKpvßrj pfoaTOi, то a.irÓKpv(pov tov Bvdov
êeStiXcoKevai. Kai irakiv eîirôvTOs Aevre irpói fie irávTef
Oí KOiriwvTeç кал ireipopTiafièvoi, кауш àvairavaw vfiâi' Kai
цавете àx' èfiov, tov TÍjs àXi;0e/ay 4тгатера KaTt¡yye\K¿vai.
*0 yàp ovk ySeiarav, фчоЛ, tovto avroîç viréo-^eTO SiSá^eiv . . .
m. 93. [adj. 'AiróSei^iv] Sè ttjv [I. twv] арютатш, ка) oîovel KopwvíSa

Mon&s dictos dicunt. Et propter hoc non respondiese eis, qui

ei dixerunt, In qua virtute hoc facis? sed e contrario interroga- Matt «ta
tione sua consternasse eos, inenarrabile Patrie, in eo quod non Ma Лаге. X].
dixerit, [d. non] ostendisse eum interpretantur. Sed et in eo Luc. seqq.
XX. 2
quod dixerit : Sœpius coneupivi audire unum ex sermonibus istis, et
non habui qui diceret mihi, manifestantis dicunt esse per hoc unum,
eum qui sit veré unus Deus, quem non cognoverint. Adhuc in
eo quod appropinquans ad Hierusalem ploraverit super eam, et
dixerit : Si cognovisses et tu hodie quœ sunt ad pacem, abscondita Lac xix. 42.
autem sunt a te, per eum sermonem qui est absconditus, apoery-
phon Bythi manifestasse. Et iterum dicentem, Venite ad me Mîf-Xl■28et
omnes qui laboratis et onerati estis, 5 discite a me, veritatis Patrem
annunciasse. Quod enim nesciebant, inquiunt, hoc eis promisit
se docturum. /Ostensionem autem superiorum, et velut finem 20,1
tion may be assigned to carelessness. to verbal accuracy. As it stands, it
1 Gr. eV тЫ.4. Qovalq.. Syr. ] 1 agrees neither with the MSS., the an-
ftVo щ the word » meaning cient versions, nor with other quota-
auAority, as in the E.V. tions of the Bame words-
» Words taken from some apocry- 4 ^ Supreme Power was called
phal writing. ó tíjs áXijóeíos гат-/)р, XII. § 2, and again
This scriptural text having only »* the clo8e of the Present 8eotion-
been introduced on account of the word 5 The translator omits the words
i, is not quoted with any regard Kçyù àvairaiau v/ms.
12—2
 180 REDEMPTIO
es'i'xvi*' vTTo6é(rew<¡ ccvtwv cpépovai таСташ 'E^o/xoXo'yiJcrojiiai aoi
massai. xx- тгатер Kvpie twv ovpavwv кал tí;? yrjs, oti aireicpv^/as атго g. 88.
(To(bwv кал avverwv, кал áireicáXvyp-as avrà vqirlois' 'oiîà, ó
irarr¡p fiov, oti efnrpoaOév trov evSoKia ^d.fioij èyévero. Паута
fioi TrapeS¿6r¡ viro tov TlaTpôç fwv кал ov§e\ç eyvw той
атера, ei /хг/ о Itoy, кас rov ltov, ei /líjj о Натур, /са< ш
av о Ylàg átroKa\¿y¡sri. 'Ev tovtois éiappr¡ér¡v cpaal SeSei)(é-
vai avTOV, ooç tov a¿7r' avTwv irape£evptnxévov тгатера a\t¡-
Oeías тгро Tr¡<¡ irapovalaç avrov fir¡éevoi тгштготе eyvwKOTOg-
кал катаакеиа^еш deXoveriv, ¿>i tov ttoltitov кал kt'mttov àei
viro irávTWV èyvwvpiévov кал таСта tov Jívpiov e!pr¡K¿vai irep\
tov àyvdxrTOv toîs 7гаоч TlaTpos, ov avroi KaTayyéXXovai.

Кеф. tS'.
De redemptione sua quanta dicunt et faciunt : quot
modi sunt apud eos redhibitionis : quemadmodum
imbuunt eos, qui sibi credunt, et quibus sermonibus
utuntur.
i. THN J¿ T>js aTToXvrpwa-ewi avroîs [¿. avTWvj irapá-
Socriv avfißeßrjKev aoparrov eîvai кал акатаХчтгтоу ате twv

Mau. xiís. regula вию afferunt haec : Confiteor tibi Pater Domine terrae et
«чч- cœlorum, quoniam abscondisti ea a sapientibus et prudentibus, et
revelasti ea parmlis. Ita Pater meus, quoniam in conspectu tuo
placitum factum est. Omnia mihi tradita sunt a Patre : et nemo
cognovit Patrem nisi Filius, et Filium nisi Pater, et cuicunque
Filius revelaverit. In his enim manifestissime (ahmt) ostendisse
eum, quod ante adventum ejus nemo manifeste cognoverit
Patrem veritatis: et aptare volunt, quod quasi fabricator et
conditor semper ab omnibus cognitus sit : et haec Dominum
dixisse de incognito omnibus Patre, quem ipsi annunciant.

CAP. XIV.
J Л -J. 1. Redemptions autem ipsorum traditionem evenit invisi-
bilem esse et incomprehensibilem: videlicet cum sit incompre-
1 oid. This word is the Syriac ex- Midrath Echa. § i.
pression of sudden joy, as oval would 3 bir' aùrûv, Stiebbn's reading; the
be of grief. 4JJ¥ 44 nnDE' |1К>Ь ГП Latin omits a few words.
 MARCOSIORUM. 181

акрат>)тш кал àopârwv ¡xtirépa viráp-^ovcrav. Ka< êià tovto grí'ívuí'I'

v
aa-TaTOv ' атгЛсоу ovoe
ovcrav, ov% i»* evi
* \ -yXoyw
/ i
airayyeiXai/ есгтг
» Mass i xxí.
"•""J*'"'-
êià то ev [l. éVaJ екаа-TOV avTWv, кабшч avroi ßovXovTat,
7rapaSiS¿vai avTt¡v. "Oítoi yáp etart tüvtijí Ttji yvtofxr¡$
/ииатаушуо), тосгаОтш атгоХитршсген. Kai oti fièv el$ e^áp-
vr¡(Tiv tov ßaTTto-iuaTOi Ttjç eiç Oeov 1 àvayevvfoecoç, ка}
Tráa-r/f Ttjs тп'сгтеозу airódeeriv VTroßeßXrjTai то eïSoç tov
[VoÛto] viro tov ~Z,aTavâ, èXéyyovres avrovi àirayyeXovfiev
èi> Tw •KporrfjKovTi тока). A.éyovtri Sè avrrjv àvayKaiav eîvai
m. 94. то/у Ttjv TeXeíav yvwcriv eiXtjcpóeriv, Iva etç Tt)v virèp TrâvTa

hensibilium et invisibilium mater. Et propter hoc cum sit in-

stabilis, non simpliciter, ñeque uno sermone referendum est :
quoniam unusquisque illorum, quemadmodum ipsi volunt, tradunt
earn. Quanti enim sunt hujusmodi sententiae mystici antistites,
tot sunt et redemptiones. Et quia ad negationem baptismatis
ejus quae est in Deum regenerationis, et universa? fidei destruc-
tionem, 'remissa [/. destitutionem, submissa] est species Ьазс a
Satana, arguentes eos referemus aptiori loco. Dicunt autem
earn necessariam esse iis qui perfectam agnitionem acceperunt,

1 IREN.EU8 evidently knew no dis Kal p.eréxtw Tr¡% dvevvo-hjov ¿£owíaf

tinction between baptismal regeneration
and the &iro\úrpu<ris то? Х/нотоО кате\-
(Mitos. The severe view of the irre-
missibility of sin committed after bap
tism, which was caused by Gnostic
profligacy, was also a divergence from
Catholic truth ; the Novatianist schism
was the correlative of Gnostic immo
rality. Hippolttüs has been accused
of having struck the first note of dis
cord, being hurried away by his horror
of heretical daurrla. For what could be
more detestable than the assertion of
Simon Magds ? p.nbh elvai afriov bUns
el irpd^et Tis какш$, ov yáp ¿<tti tpúffet
Kaubs, dXXà Mra. HiPPOL. Phil. VI.
ig. Or of the Carpocratians ? Sola
enim humana opinione negotia bona et
mala dicunt. Iren. I. xxiv. Hence,
he says : cvubXovs p.b> etvai 5i5d£as (sc.
ó MdpKos,) irpbs tó dp-aprdveiv, áKivbv-
vovs St, 5ii то (trot tt)í TíXeíat Svvdp-eus
oU Kal fiera то ßdirrurfia trepov áiray-
yéWovrai, ó KttXovaív irroXirpoiaai, ка1
èv toút<p dva<XTpè<frovTZ% какй% roùs aùroîs
irapapièvovrat ¿ir tXrríbi ttJs d-nokvrpw-
íreais, dwapévovs [/. l. olopÀvovs] p.erà rb
iira^ ßarrruseivrai TrdXi» rvxe'iv аф4аеъп.
к.т.\. Hipp. Phil. VI. 41. Like those
who in modern times deny baptismal
regeneration, the Marcosians called the
sacrament \f>vxiKbv, and their post-bap
tismal regeneration wvevfiariKbv.
3 It seems doubtful whether destitu
tionem is not the true reading, for
Erasmus and Gallandius have, on
MS. authority, reetitutionem ; or dirii-
\eiav perhaps may be indicated in the
Greek. The next word, remissa, may
have been submissa; viroßdWeiv being,
to introduce, in a bad sense ; and sub-
miltere is the same ; e.g.
Monstrumve summisere Colchi
Majus.—Hör. Od. IV. 4.
 182 REDEMPTIO

byViîuu' ^vvafuv №<tiv avayeyevvrj/mevoi. "AXXû>ç yàp àêvvarov euros o. ¡

mass. .XX. 4r\f]p(¿fjLaT0S eiueXOeiv èireiS^ avTr¡ èuriv r¡ els то ßaQos
[sujtpl. tov ßvOovJ катауоусга avrovç. To fièv yàp ßair-
Tia-fia tov (paivofíévov 'Iqcrov, acpeaews âfiapTiwv, rt¡v êè
avoXxiTpooaiv tov èv аСтш Хрсгтоу KaTeXdôvToç, els TeXelwcriv
кал 'то fièv y^rv^iKOV, Tijv êè TrvevjxaTiiàjv eîvai îiïplarTai'Tai.
Kat то fièv ßaTTTKrfjLa vtto ^lwâvvov катцууеХбш els fierá-
voiav, t>]V êè àiroXvrpuxriv viro ^l. tov èv адтш XpiuTov^
'lr¡(Tov KeKOfJ-lcrdai els TeXelaxriv. Kaî tout eîvat тгер] ov
Xéyef 3Kaî aXXo ßaiTTiirfia eyio ßairTio-drivai, кал nrávv
èirelyofiai els avT¿. 'AXXà кал toîs vîoîs ZeßeSalov, t>}s
fit]Tpos avTwv alTOVfiévqs то KaOlcrat avToùs ек Se^iwv кал
api&Tepwv /хет' avTOv els Tr¡v ßaaCXelav, Tavrr¡v irpocQelvai
Tr¡v àvoXvTpuicriv tov TZvpiov Xeyovaiv, elirovra' Avvaade то
ßa-TTTia-fia ßaTTTiadtjvai, o èyw (леХХю ßavTi^ea-dai ; Kaî tov

ut in earn quae est super omnia virtus, sint regenerati. Aliter

enim nobis impossibile esse intra Pleroma introire, quoniam hasc
est quae in profundum Bythi deducit secundum eos. Et bap-
tisma quidem apparentis Jesu in remissionem esse peecatorum,
redemptionem autem esse ejus qui in eo descendent 3spiritus
ad perfectionem : et illud quidem animale, illam autem spiri-
talem esse repromittunt. Et baptisma quidem a Joanne an-
nunciatum in pcenitentiam, redemptionem autem ejus qui in eo
est Christi, positam esse ad perfectionem : et hoc esse de quo
Luc. xii. so. dicit : Aliud baptisma habeo baptizan, et valde propero ad illud.
Sed et filiis Zebedeei, matre ipsorum postulante, ut sedere faceret
eos a dextris et a sinistris cum eo in regno, hanc apposuisse re-
Marax. 38. demptionem Dominum dicunt, dicentem: Potestis baptismum

1 rb fièv ypvxiKbv. S. Ibbn^ds, taking
the highest view of the grace of baptism,
mentions, only to condemn, the notion
that Christian baptism was nothing
more than the baptism of John for re-
pentance.
8 Again, the reader may be reminded
that the texts are written down as by the
pen of the heretic. There would seem,
however, to be a confusion between the
Syriac ^ . ardor, and the Hebrew
3 culous powers.
рНХ ¿wel-yo/xat, cf. Ps. Ixviii. 32. The
Hebrew student will remember that the
Hebrew Ь is interchangeable with the
Chaldaic or Syriac 1 .
3 The correct reading seems to be spi-
ritus (MSS. Clebm., Pass.,Voss) arising
possibly from the Greek Xpurrov irveú-
fiaros : in the Gnostic systems it was
Christ, the <jiÇir/os of the Holy Spirit,
I. § 4, that descended upon Jesus at
baptism and conferred upon him mira-
 MAKCOSIORUM. 183

TlavXov prjrws cpáaKOvtri Tt¡v ¿v Хркттш 'Iijítou àiroXvrpw<riv effi^ST*

лч '
iroXXaKis /
це/xtjWKevai' Kat^ eiuai
^ /
ravrrjv t vir
Tt¡v f » avTwv
» ~ itoiki-
t MASS.3. I.xxi.
Xws кал à<rv/uL<pwi>ws irapaSiSofxévtjv.
2. Oí fièv yàp avrwv vvfi(pwva катао-KevaCpvo-i, ка1 l^ii
м. 95. fiwrrayuyiav етптеХоСсп /лет 1 éirippr¡crewv tivwv tois TeXeiov-
fiévots, Kai irvevßaTiKov yáfiov (páa-Kovcriv eîvai то vir avTwv
ytvófievov, ката tt¡v áfioiÓTtjTa twv avw o~vCvyiwv. Oí Sé
ayovtriv еф' vSwp, Kai ßairTi(ovTes ovtwç èiriXéyova-iv Eiç
g. 90. ovofia àyvwTTOv TlaTpos twv oXwv, eis 'A-Xydeiav fir/répa
irâvTWV, els tov катеЛОо'ута eí? 'lr/arovv, "els evwariv ка\ àiro- '+
Xvrpwfriv ка\ KOivwvlav twv èvvàfiewv. "AXAot Sè 'lEißpa'iKa
Tiva ovófiaTa èiriXéyovo-i, irpos то fiâXXov кататгХч^ао-dai
tovs TeXeioyjievovSi ovtws ' Ва<ге/ш уацосгстц ßaaiavopa

baptizari, quod ego habeo baptizari? Et Paulum manifeste

dicunt earn, quae sit in Christo Jesu, redemptionem sœpissime
ostendisse : et esse hanc earn quae ab ipsis varie et inconsonanter
traditur.
2. Quidam enim ex ipsis sponsale cubiculum quoddam
adaptant, et quasi mysticum conficiunt cum quibusdam profanis
dictionibus iis qui sacrantur, et spiritales nuptias dicunt esse id
quod ab ipsis fit, secundum similitudinem supernarum conjuga-
tionum. Alii autem adducunt ad aquam, et baptizantes ita
dicunt: sIn nomen incogniti Patris omnium, in veritate\m~]1
matrem omnium, in descendentem *[*»] Jesum ad unitionem *[et
redemptionem] et communionem virtutum. Alii autem et Hebraica
nomina superfantur, ut stupori sint, vel deterreant eos qui
sacrantur, sic : Busyma cacabasa eanaa irraumista diarbada

1 So Hippolïtos says, \éyov<rt yip

ri tpuwfi àp"pi[rt# eViöfVres %fipa тф Trjx
áiro\ÍTpoxru> Xaßbvri, 6 фбякохкп èûeiireîv
tVKÓ\u)S /ttíj duvaaßai, el fi-f¡ Tis ein iiwep-
íÓKt/un k.t.\. Philos. VI. 41.
a With the exception of fis ... .
Swipewr, the commencement of § i as
far as the word reXetovuevovs is found
also in Eusebius, H.E. rv. n.
3 The following Syriac words are ob
tainedpartly from the Greek, partly from
the translation: lAViri » . Vi m p
In nomine Sophia: Patris, et Lucís, quœ
vocata est Spiritus Sanctitatis, inSedemp-
tionem angelkam. The corresponding
Greek words may have been, IWcuà
'Аханшв "Aßa oùà vovpa ¡uaripAa. 'РоОа
5акой5<га ßacpoipKav ae\ix9ei. For kov<t-
tí I read with Gb., KovSaà, ] 1 n V M
animalium, [cf. Lat.] would scarcely
make sense ; and ц is substituted for
 184 RITUS

GïPi'xviïii Аита&'а povaSà kovottci ßaßocpop каХа-^вес. Tovtwv S*

MAsai.xxi t¡ épfi.r¡veía icTTi TOiavTt]' 'Yirep Trarrav Svvafiiv tov тгатроч
3.
€TTiKa\ovßai <pwç ovofxaXófievov, кал irvevfia àyaObv, ка\ fyy'
oTi èv (TW/tíaTi èßa<тí\evo■aí. "AXXoí Sé iráXiv tt¡v XvTpwaiv
¿TrtXéyowriv ovtwç' To ovofia то àiroKeKpvfifiévov àirb Tràarjç
8e¿Tr¡TO$, ка\ KvpioTrjTOí, ка.1 áXr¡6elas, о éveSúcraTO 'lacroi/?
ó NalÇaprjvoç èv таГ? ^юш; tov (рыто? tov ХркгтоО, ХркттоО
^wvroç Sià JIvevfiaTOÇ áyíov elç Xvrpwariu àyyeXticqv. *"Ovona
то tî?ç 'атгокатаФтааеощ J Месгсг/а ov<papey vafieu^atfiàv o. m.

caëota bafobor camelanthi. Horum autem interpretatio est

talis : Hoc quod est super omnem virtutem Patris invoco, quod
vocatur lumen, et spiritus, et vita, quoniam in corpore regnasti.
Alii autem rursus redemptionem profantur sic : Nomen quod
àbsconditum est ab universa deitate, et dominatione, et veritate,
quod induit Jesus Nazarenus in zonis luminis, Christus Dominus
viventis per Spiritum sanctum in redemptionem angelicam. No
men quod est restaurationis : Messia ufar magno in seenchaldia

S in fuffraSla. The penultimate word redeemed from thraldom to the animal

also is little else than a transposition of
the syllables as given in Nicetas,
Th. Orth. F. ßa<j>oybp. Thus the last
two words agree with the close ofthe next
formula. But An\Vn «i ^ . ex о
ßaipoybp xàS цеХахвы, expresses better
the interpretation. Such passages are
more open to corruption than others ;
and it is more likely that the ignorance
of transcribers should have altered bar
barous expressions that they did not
understand, than that Irenaus, himself
of Oriental extraction, should have set
down a cento of unintelligible words in
Hebrew or Syriac. The interpretations
may be referred to some other hand.
4 The omissions of the Clekm. MS.
1 In offering a solution of the бю/ха
Tijs атгокатаата^ешу I premise that the
Syriac words correspond with the second
of the two passages interpreted into
Greek, the Syriac ofthe first having been
lost; that the soul was redeemed by
Jesus, p. 182 ; that the spiritual seed was
principle ; and that initiation was by unc
tion. ,-iO ]S\ vO;_£liCO V>> i m V)
aùa - p U-«? ^Sco 1 ■ a 1
v>o ■ . ol } - a ] sO-r£¡ cn_.j
]_,5^J Unctus et redemptus ego ab
anima et ab omni judicio, in nomine
Jak; redime animam, 0 Jesu Na-arene!
The words written in Greek being,
Меячп'а оЬ[р]фаркк [á]»a ¡xe\y у]афа [o¿]-
fxèv xà\ balav [5/ра] [ßa]<rop,Tj Saea фрак
рАфа, ovà 'Ivaov Nafa/íía. The varia
tions from the printed text are bracket
ed ; of these [p.] is preserved in the
Latin ; [a] is an arbitrary insertion, but
the sound of the letter in the Syriac
word is so fleeting that it may not have
been written even by the author ; the
[v v\ I consider to represent the uncial
M ; the [06] is the copula as it would
be written in Greek; [/За] replaces pj>,
these two labials being easily inter
changeable ; ДАЕА I consider to have
been expanded into ДАЕАА. The word
 MARCOSIORUM. 185
■^aXêalav /xoaoßtjSaia àicippavai ^aova, 'Irjcroû "Nadapta. ™*\\*¡¡f
К4 '
ai tovtwv
%.ai 4' ep/urjveia
de '
epunveia' ecrn
'
ecrTi '
TOiavrq'
TOiavrij' Л» ' diaipw
Lfu
Uu i ~ то
dir-"-' —4 irvevfia,
~ MASS. I.xxi.
m. 96. Ttjv Kapêlav, Kai Tt)v virepovpáviov êvva/iiv, тг/v oiKTippova'
oval/uqv tov ovonaToç rrov, Swt^o aXtjOelas. Kaî таСта fièv
èiriXéyovcriv bî avTOi TeXovvTeç^ 'O êè [reTeXeafiévos \ àiro-
Kplverai' 'EoTTypi'y/u.ai, ка\ XeXvTpwfxai, ка\ XvTpov/jiai Tqv
"^УУЭУ l101* а7Г0 то^ a¡<*>vos tovtov, ко! ttÚvtwv twv тгар1
avTov èv TM ovóuaTi той 'law, oí еХитрюсгато Tr¡v -ф-v^v
avTov elí àiroXvTpwcriv^èv tw XpicrTíf tw Ywvti. E?t' ¿Ví-
Xéyovaiv oí irapóvTer Elptjvt] iracriv, еф* oöy то ovo/на tovto
èiravairaverai. "Етге1та fivplXovai tov тетеХео-fiivov: 'тм
ottw tw атго ßaXtrafiov [l. tw oiToßaXcraju.w]- то yàp ßvpov
tovto TviTov Ttji хпгер та oXa evwêlaf eîvai Xéyovcriv.
3. iiivioi о avTwv то fiev ayeiv етп то vowp vepicraov
eîvai (pácrKovm, fil^avTes Sè eXatov ка\ vêwp èiri то avro, fier
eiripprjcrewv ¿¡j.oioTpóirwv, ah vpoeipyKafiev, eirißaXXovcrt ту
кефаХу twv TeXeiov/xévwv Kai tovt eîvai Tr¡v àiroXvrpwcriv
eéXovcri. MuplÇovcri êè ка) avTol tw ßaXcra/xw. "AXXot

mosomeda eaacha faronepseha Jesu Nazareno. Et horum inter

pretado est talis : Christi non divido spiritum, cor, et supéreosles-
tem virtutem misericordem: /ruar nomine tuo Salvator veritatis.
Et haec quidem profantur ipsi qui sacrant. Qui autem sacratur
respondet: Confirmatus sum. et redemptus sum, et redimo animam
meam ab œone hoc, et omnibus quœ sunt ab eo in nomine lao, qui
redemit animam ejus in redemptionem in Christo vírente. Dehinc
euperfantur qui astant : Pax omnibus in quos hoc nomen requiescit.
Post deinde ungunt sacratum opobalsamo. Unguentum enim
hoc typum esse dicunt ejus suavitatis, quœ sit super universa./
3. Quidam autem eorum adducere quidem ad aquam super- J.'lj Ц
vacuum esse dicunt ; admiscentes autem oleum et aquam in
unum. cum quibusdam prophanis dictionibus, similibus quœ prae-
diximus. mittunt super eorum caput qui eacrantur : et hoc esse
redemptionem volunt. Ungunt autem et ipsi opobalsamo.

фрак is obtained by transmutation of manifestly made up into an unguent,

the letters кфра. there can be little doubt but that the
1 тф бттф тф àirb ßaXtrdfwv. If the reading should be тф 6iroßa\iji^f as
recent juice of the balsam were used, the Latin also has it. On Catholic unc-
this reading might do ; but since it was tion, compare Bingham, A at. XT. 9.
186 RITUS

Sè тадта irávTa TrapaiTr/aá/uLevoi, (pá&Kovcri, fir) êeïv то Tr}<¡

àppr/Tov ка\ àopaTOV êvvàfJLewç fivcrTr/piov Si ôpaTwv ка\
фвартшр е7Г£те\е«<т0<к кткг/латш, ка1 twv àvevvor/Twv Kai
асгю/хатш Si aia6r¡Twv, ка\ cwfj.aTiKu>v. EtVcu SI TeXelav
àiroXvTpwcriv, avrrjv Trjv bríyvwariy tov àppr/Tov fíeyéOovs' vir
àyvolag yàp уатергцлаточ ка\ irâQovç yeyovórwv, êià yvàxreœç
ката\иества1 vào-av Tr¡v ек Ttjs àyvolas vvvraaiv ооате eîvai
T*iv yvwaiv aTToXvrpwcriv tov evSov àvQpànrov. Kaî ¡¿¿¡Te
ега>/иат1кг]Р viráp-^eiv avrrjv, (pQapTOV yàp то (гшца- /хг)те
•^rv^iKt)v, етге\ Kai r) ^v^r¡ ¿£ Ъ(ттергцл.ато$, 1 ка\ Üctti [l. èarrt,
каУ^ tov Шатров [l. Trvev/naToç] wcrirep о1кг)тг)рюу irvevfia-
TiKtjv ovv êeî [l. êeîv~^ ка) Trjv XvTpooaiv ínráp^eiv XvTpovcr9at
yàp Sià Mftwéws yvwaewçj tov êaa> avQpwirov tov irvev-G.M.
/татской, Kat àpKeïadai atrrovç ту twv oXwv èiriyvàxrer кал м. 97.
TavTTjv elvai Xvrpuxriv áXr¡Qr¡.
Alii autem hsec omnia recusantes, dicunt, non oportere inenarra-
bilis et invisibilis virtutis mysterium per visibiles et corrupti-
biles perfici creaturas : et ea quae mente concipi non possunt, et
incorporalia, et 2insensibilia, per sensibilia et corporalia. Esse
autem perfectam redemptionem, ipsam agnitionem inenarrabilis
magnitudinis. Ea enim quae sunt de ignorantia labis et passione
facta, per agnitionem dissolvi Universum ignorantise statum, uti
sit agnitio redemptio interioris hominis. Et neque corporalem
esse earn ; corruptibile enim est corpus : neque animalem, quo-
niam et anima de labe est, [adj. et] spiritus velut habitaculum :
spiritalem ergo oportere et redemptionem esse. Redimi enim
per agnitionem interiorem hominem spiritalem, et sufficere eis
universorum agnitionem : et hanc esse redemptionem veram.
4. Alii sunt qui 3mortuos redimunt ad finem defunctionis,
mittentes eorum capitibus oleum et aquam, sive prsedictum

1 Massuet reads ка1 (ti. I would
propose ¿| varepiifiarbs eVrt, ка1 год
Tvei/Maros к.т.\. with which the Latin
closely agrees, if we only restore the
et absorbed in the preceding est.
2 Insensibilia, in the translation, in
dicates xal avaiadnrHv in the original.
3 Mortuos. Gbabe observes that
Epiphanius is speaking of the dying,
not of the dead; Theodoebt, alluding
to the same practice, says, (repoi Sí га/es
fierà Т7/р airoßLoiaiv íXcuov каХ vSwp reus
twv теХеитшутшр eVt/SdXXowrt #ce0aXats,
к.т.Х. E. F. I. il. Cf. Cone. Carth.
in. can. 6: Corporibus defunetonm
Eucharistia non detur; dictum est enim
a Domino, Accipite et edite; cadavera
autem пес aeeipere possunt пес edere.
The preceding section is concluded
by Epiphanius with the words las i¡Se
 MARCOSIORUM. 1 87

4 'Eyw vlos атго irarpbs, irarpos алужтл

' M » / ÎTT\ л / in « MASS. I xxi.
"irpoovTOS, vios oe ev tw irapovTt. tiAuov тгаита toeiv s.
та àWoTpta, ка1 та ïSta' ксй ovk аХХотрш êè wavreXtos, Ep¡Phan.
алла Tr¡s Ауацшк), r¡Tis e&Tt oijXeia, Kat таита eavTr¡ eirot-
гцте' катаусо [l. катауе^ êè то yévos ек tov irpoóvTOS, кал
vopevofiai iráXtv els та ïêta, odev eXyXvOa. Kaî Tai/та
eliróvTa . . . êtacpeûyeiv тау ¿^ovarlas • • ."E^eo-ôat êè èir\ tovs
vept tov Ar¡/j.iovpyov, Kat Xéyetv . . . 2ке?о'у el/и êvTt/xov,
fiaXXov irapà ty¡v BrjXetav Ttjv nrotricrao-av ¿fiéis- Et y цутур
îifitov àyvoeî Tt¡v kavTrjs p'ùÇ&Vt èyw oîêa è/xavTov, ка\ ytvwcrKio
o6ev elfJLt, Kat eTriKaXovfiat Tqv оирвартоу ¿£o<plav, ¡¡tis ¿cttiv

unguentum cum aqua, et cum supradictis invocationibus, ut

incomprehensibiles et invisibiles principibus et potestatibus
fiant, et ut superascendat super invisibilia interior ipsorum
homo, quasi corpus quidem ipsorum in creatura mundi relin-
quatur, anima vero projiciatur Demiurgo. Et prœcipiunt eis
venientibus ad potestates hsec dicere, posteaquam mortui
fuerint : Ego filius a Paire, 1Patre qui ante fuit, ßlius autem in
eo qui ante fuit. Veni autem videre omnia quœ sunt mea et
aliena ; non autem aliena in totum, sed sunt Achamoth, quœ est
foemina, et hœc sibi fecit: deducit enim genus ex eo qui ante fuit,
et eo rursus in mea unde veni. Et hsec dicentem evadere et
effugere potestates dicunt. Venire quoque ad eos qui sunt circa
Demiurgum, et dicere eis : Vas ego sum pretiosum, magis quam
foemina quœ fecit vos. Si mater vestra ignorât radicem suam,
ego autem novi meipsum, et scio unde sim, et invoco incorrupti-
bilem Sophiam, quœ est in Pâtre, mater autem est matris vestrœ,

rà inrb Wiprpialov. But under the thirty-
sixth heresy, of the Heracleonites, we
find a few more fragments. At first he
paraphrases, and so much of the para
phrase is here set down as serves to
reflect light upon the translation, after
wards he copies more closely, and his
words then form the text. He writes
thus: Toi)s reXeuTüii/ras dir' айтйк ка1
iirl T7¡v a¿T7ji» (ÇoSov tpSdvovras. . . . \v-
rpovvraí. . . . irorè ydp rives èl; aùruv
IXator vSart p.t£avres, iirißd\\ov<rt rrj
кефаХу tov ¿£e\e¿VTOS. Oí Sè p.vpov rb
\ey&p.evov 6iroßd\<rafwv, xal vSwp ri¡v
¿xíicXijew Koa^jv (xovres Srjdev. . . .
áKpdrrjroi yévuivrai ка1 dóparot rats &vuj
ápxali ка1 èÇovalais, els rh inrepßTjvat
áopdruts rbv ítrw aùruv бхврыжоу. ...ùs
rwv ffwpÁTWi* roùruv èv rjj Krlffei ката-
XipLTravofiévtav' rr¡s Sè ^vx^js aùrwv wapi-
<rrafiévris тф Ar¡p.iovpy<í¡ .... èyKeXeiovrat
Sí Sri iàv Шу ¿ir¡ ràs àpxàs
Kai ¿foutrías, ¿xe ¿v Wni^V таде eliruv
fiera tt}v èvreudev TeXevT-rjv' iyw vlós,
supra.
1 The MSS. read Pairis, cf. varpós.
 188 REGULA

grVxvíh 's T'P Патум, /лутцр êè Ttjs /хитрое v/iû>v т»7? è^ovcriji
MASS¿I xxl- футера [Патера], ¿XX' oí/те crvÇyyov appeva' OqXeia êè viro и. 98.
6>]\eiaç yevofiêvr) ¿Troíqaev ûfiâç, àyvoovcra ка\ тг/v /лцтера
avrrjs, кси SoKOvcra éavrrjv eîvai n¿vr¡v èyw êè етпкаХои/хси
avTtjs Tr¡v fit¡T¿pa. Tovtovç êè tovs irep\ tov Atj/iiovpyov
¿KovaavTai cr<pôêpa Tapayßtjvai, ка\ Karayvwvai avTwv Ttjs
pifyç, Kai tov yévovç Ttjs fitjTpos' 1 avTOV êè tropevQrjvat aelso. 93.
та ïêia, ptyavTa tov êecrfxbv avTov, tovt¿(tti t¡¡v i^v^r/v.
Kai irep) fièv Trjç àiroXvTpùxrews таСта ¿cttiv ocra els ypaç
o-vveXrjXvdafÁev ^J. o-vveXr¡Xv9e fiévj.

quw non habet patrem, neque conjugem "masculum; fœmina autem

a fœmina nata effecit vos, ignorant et matrem mam, et putans
seipsam esse solam: ego autem invoco ejus matrem. Нэес autem
eos qui circa Demiurgum sunt audientes, valde conturban, et
reprehenderé suam radicem, et genus matris: ipsos autem 1
abire in sua, projicientes nodos ipsorum, id est animam. Et
de redemptione quidem ipsorum hsec sunt quae quidem in nos
s— venerunt. Cum autem discrepent ab invicem et doctrina, et
traditione, et qui recentiores eorum agnoscuntur, affectant per
singulos dies novum aliquid adinvenire, et fructificare quod nun-
quam quisquam excogitavit, durum est omnium describere sen-
tentias.

CAP. XV.
Quod est propositum omnibus hœreticis, et quo tendant.
ÔLi -1 Сим teneamus autem nos 4regulam veritatis, id est, quia
sit 5unus Deus omnipotens, qui omnia condidit per Verbum
suum, et aptavit, et fecit ex eo, quod non erat, ad hoc ut sint
Ps. xxxü. 6. omnia, quemadmodum Scriptura dicit : Verbo enim Domini
cœli firmati sunt, et Spiritu oris ejus omnis virtus eorum. Et
vide not ad iterum : Omnia per ipsum facta sunt, et sine ipso factum est
Lib.ü. cap. 2 nihil. (6 Ex omnibus autem nihil subtractum est; sed omnia

1 Since we read above in the Greek
еЫЬпта, and in the Latin dicentem, the
Latin version ipios .... projicientes must
be faulty.
2 i. e. els тЬу рщфша, to take his
place as among the angelic avÇvylai of
the Pleroma. Cf. p. 59, n. 1.
8 Mass. stops here and reads mas-
culo-fœmina, but is supported neither by
the Greek nor by the Latin MSS.
4 See p. 87, n. 6.
5 Irenaus preserves the Oriental
formula of Belief in one God, the form,
that is, in which himself was baptized.
 VERITATIS. 189
per ipsum fecit Pater, sive visibilia, sive invisibilia, sive sensl- lib.i. «.
bilia, sive intelligibilia, sive temporalia propter quandam dis- mass-lxxu.
poeitionem, sive [sempiterna, 'et ea omnia,] [/. seonia]) non per
angelos, neque per virtutes aliquas abscissas ab ejus г sententia:
nihil enim indiget omnium Deus ; sed per Verbum et Spiritum
suum omnia faciens, et disponens, et gubernans, et omnibus esse
prœstans : hie qui mundum fecit, etenim mundus ex omnibus :
hie qui hominem plasmavit, hie 'qui Deus Abraham, [adj. et]
Deus Isaac, et Deus Jacob, super quem alius Deus non est,
neque Mnitium, neque virtus, neque 5 Pleroma: hie Pater
Domini nostri Jesu Christi, quemadmodum ostendemus : hanc
ergo tenentes regulam, licet valde varia et multa dicant, facile
eos déviasse a veritate arguimus. Omnes enim fere quotquot
sunt haereses, Deum quidem unum dicunt, sed per sententiam
malam immutant, ingrati existentes ei, qui fecit eos, quemad
modum et gentes per idololatriam. ePlasma autem Dei con-
temnunt, contradicentes suae saluti, ipsi sui accusatores amaris-
simi, et falsi testes existentes. Qui quidem resurgent in carne,
licet nolint, uti agnoscant virtutern suscitan tie eos a mortuis :
cum justis autem non annumerabuntur, propter incredulitatem
suam. J Cum sit igitur adversus omnes haereticos detectio atquo 2 2,1
convictio varia et multifaria, et nobis propositum est omnibus
iis secundum ipsorum characterem contradicere ; necessarium
arbitrati sumus prius referre fontem et radicem eorum, uti
sublimissimum ipsorum Bythum cognoscens, intelligas arborera,
de qua defluxerunt tales fructus.

6 ex omnibus. The Demiurge was in however is not used elsewhere by the

no sense the originating cause of the
superior ЛЗопа, he was even ignorant of
their existence ; but God the Father is
Creator of all things, material and spi
ritual, visible and invisible, of things in
earth and things in heaven.
1 The MSS. read et aonia, rendering
superfluous sempiterna. I am inclined
therefore to read . . . dispositionem, sive
teonia, non per Angelos, &c. It cannot
be said that things eternal were created,
but spiritual substance was. The sense
also flows better without et ea omnia.
* Sententia, ¿vyotas. Junius prefers
to read essentia in the Latin ; this word
translator. The Koaßoroiol áyye\oi were
not of the Pleroma, and for this reason
may be said to have been separate from
NoDs or 'Ewoia.
* qui may be cancelled as ignored
by MSS. ; it rose perhaps out of oíros ó
SS. et is added from the Clermont
and Voss MSS.
4 i. e. àpxh, see p. 96, note 5.
5 But the whole Pleroma was above
the Valentinian Demiurge.
8 Plasma, the work of God, their
own body; the resurrection of which
they denied ; see also V. end of v. and
beginning of VI.
 190 SIMONIANA
LIB.I.xvi. I.
GR. I. XX.I. 1.
MASS. CAP.. XVI.
л » J..
xxiii. 1.
Quae est Simonis Samaritœ magi doctrina.

lb ¡ jL a. 1. Simon enim Samarites, magus ille, de quo discipulus et

ion™'' 9' sec^ator Apostolorum Lucas ait : Vir quidam autem nomine
Simon, qui ante erat in civitate, ^magicam exercens [artem], et
seducens gentem Samaritanorum, dicens se esse aliquem magnum,
quern auscultabant a pusillo usque ad magnum, dicentes : Hie est
virtus Dei, quce vacatur magna. Intuebantur autem eum, propter
quod multo tempore magicis suis dementasset eos. Hic igitur
Simon, qui fidem simulavit, putans Apostólos et ipsos sanitates
per magicam, et non virtute Dei perficere, et per impositionem
manuum Spiritu sancto adimplere eredentes Deo per eum, qui
ab ipsis evangelizatur Christus Jesus, per majorem quandam
magicam scientiam et hoc suspicans fieri, et offerens pecunias
Apostolis, ut acciperet et ipse hanc potestatem quibuscunque
Loco citato
vers. SO, SI, velit dandi Spiritum
r sanctum, audivit a Petro : Pecunia tua
23- tecum sit in perditionem, quoniam donum Dei e.vistimasti pecunia
possideri: non est tibi pars, neque sors in sermone hoc: cor enim
tuum non est rectum coram Deo. In feile enim amaritudinis, et
obligatione injustitiœ video te esse. Et cum adhuc 2magis non
credidisset Deo, et cupidus intendit contendere adversus Apo
stólos, uti et ipse gloriosus videretur esse, et universam magicam
а. аДокеГ oiv kcA та líínwvos той TetTTtjvod, кшрцч rf¡4 ^.ацаре'юч,
vvif екдеавш, тгар ov кол тоич акоХоивоич Zeíj^opev афоррач \aßovTa4,
етеро1Ч ovófiatriv opoia тетоХрцкеиаи Оиточ о "Eipwv рауе'(ач e/x7reipo4
<£v, ка\ та pèv тгш^ач тгоХХоуч та Se кол oià baipóviav какойpytjo-ач,
OeoTroirjaai èavrov ¿ire^e¡pri<Tev, аудрштгоч yór¡4 ка\ реаточ атгоиоюч, Sv iv
толч TlpaPectv ol airocrroXot tjXeylfav. —HlPP. Philos. VI. 71

1 The Clekmont MS. has simply
magiam exercens, N. T. /xayevuv. The
Voss MS. however has artem.
3 The Benedictine restores magia,
which Grabe had altered to magus,
chiefly on the authority of the Voss
MS. but the Clermont MS. has the
adverb, and tri fiâXXov o¡k inusTtiatv
reads more like the Greek, though
Stieren says, quce lectio cur magis pro
banda sit non liquet.
3 The account given of Simon Magus
by Hippolttds in the sixth book of the
Philosophumena, being more or less
taken from the lost text of Irenaus,
such portions of it as agree with the
translation are restored as text; other
extracts are added as a secondary text
at the foot of the translation, with such
marginal marks as may enable the reader
to compare more easily the words of
Hippolytus with the translation. He
also says that statues of Simon, as J ove,
were worshipped by his followers.
 HiERESIS. 191
adhuc amplius inscrutans, ita ut in stuporem cogeret multos ub.i.xti. i.
hominum : quippe cum esset sub Claudio Cœsare, a quo etiam ^¡ff-,1-
'statua honoratue esse dicitur propter magicam. Hic igitur a —
multis quasi Deus glorificatus est, et docuit semetipsum esse lj'
qui inter 2Judœos quidem quasi Filius apparuerit, in Samaria
autem quasi Pater descenderit, in reliquis vero gentibus quasi
Spiritus sanctus adventaverit. Esse autem se sublimissimani c.
virtutem, hoc est cum qui sit super omnia Pater, et sustinere n. «.
vocari se quodcunque eum vocant homines. / Й.
2. Simon autem Samaritanus, ex quo universas haereses
substiterunt, habet hujusmodi sectae materiam. Hie Helenam
quandam, 3quam ipse a Tyro civitate Phcenices quaestuariam d.
cum redemisset, secum circumducebat, dicens 4hanc esse primam
o. as. mentis ejus conceptionem, matrem omnium, per quam in initio
mente concepit angelos faceré et archangelos. Hanc enim d.
Ennoiam exsilientem ex eo, cognoscentem quae vult pater ejus,

b. 'EavTov Ы \¿ywv Ti¡v vtrèp irávTa bvi/ацш elvai шч ка) ái/врш-

irov (pa'weadat avTov, fir] ovtcl арвршжои, ка) чгавеш èt èv 'lovbaía
QkoÎ] ScSotcqKevai, pry тгетгокбота, аЛЛа (pavtvTO. 'IouSa/ок /xèv шч Ylov, èv
èè t»j Hafiapeía шч Патера, ev Se тоТч \опгоТч edveiriv шч ïlvevpa âyiov.
'Yiro/iéveiv Se' avTov ка\еТ<тва1 o'íta Su ovófiaTi Ka\e!v ßov\mvrai oí âvBpm-
7TOI...—Hipp. Philos, vi. 19.
С. 'fis ovv avT¿4 ¿avTov viro éavrov irpoayayùv ёфаиершаеи éavTw
Tijv iSíar ¿irívoiav, оитшч ка) ij «ракеГса ènivoia ovk (iroírfaev, à\\à Icovaa
avTovf eveKpvyf/e tov чгатсра èv èavTtj, toute'o-ti ту» bvvapnv, ка) ?<гтц/
ap<T€vo6r¡\v4 ovvapK ка) ¿Vívoia, овей d\\r]\oi4 а'кткгто^оиочк* ovièv yàp
Ьшфера bvva/xi4 eVii/oiaç, eu ot/теч.—с. 18.
d. "Овей ка) о ТриУкоч тгоКе/лоч Si* avTtjv yeyévrjrai. Ev yàp rij

1 The heretic is here confounded DORET than by HlPPOLYTUS. Koi 'Iou-

perhaps with the Sabine deity, Semo
Sancus. See Bp Kate's Juet. M. vii.
But compare Burton, Bamp. L. note 4.2.
Irenaus followe the account of Justin
M. 'Ejri K\arSioi> Kalaapos. . .6eos ho-
/Жгвт), Kai âfdptâvrt тгар* ùpwv wi $eàs
Tertpip-at, Ss àvSptàs aveyrtyeprai iv тф
Tlßepi irorap-Q, р.ета£и tûv Svo уефйрыи,
?ХЫ" ^тпурафт)» '¥wp\aíKi)v та<тр>, Simo-
NI. DEO. 8ANCTO. Ap. i. 16.
9 In some particulars this sentence
is preserved more accurately by Theo-
Saiois pjv ws vlbp ¡pavtimi, irpis Si ~Zap.a-
ptlras ¿is irarépa KaTe\r¡\v6évat, (v Ы
TO« dXXots tevtaw ¿5 Tvevpa ¿yiov ftn-
<po¡.r9¡aru. Theod. Наг. Fab. 1. 1.
3 Massuet cancels quam, but he is
in error as regards the Clerm. MS.
4 Theodoret again preserves a sen
tence, with slight variation. 'E\évi¡v
Т7)к wpérriv avrov [tov coû] tvvoiav 1фа-
ffKC-v elvai, Kal p/qrèpa twv &\üjv wvófia-
ft, ral Sí' avTTfl <ca¡ rois 'Ayy¿\ovs ка1
'ApxayyfKovs ireironiKévai. H. F. I. V.
 192 SIMONIANA
LiB.i.xvi.2. degredi ad inferiora, et generare angelos et potestates, а e.
xxifi" <lu'ous e^ mundum hunc factum dixit. Posteaquam autem
generavit eos, hseo detenta est ab ipsis propter invidiam,
quoniam nollent progenies alterius cujusdam putari esse.
Ipsum enim se in totum ignoratum ab ipsis : Ennoian autem
ejus detentam ab iis, quae ab ea emissse essent potestates, et
angeli ; et omnem contumeliam ab iis passam, uti non recurre-
ret sursum ad suum patrem, usque adeo ut et in corpore
humano includeretur, et per saecula veluti de vase in vas trans-
migraret in altera muliebria corpora. Fuisse autem earn et in d.
illa Helena, propter quam Trojanum contractum est bellum ;

Ovtoûç yovv top ^Trjiri^opov êià t5)v ¿ttcov XoiSopqtrai/ra Нч>рш.

aurrjv, та? o\J/-e¡c TV(p\wQr}var аивц êè, /а.ета/и.еХ^вёрто? avToû vi- 19-
ка.1 ypá^avTOí Tag iraXiviaSlag èv aïs vfivr/crev avTt¡v, àva-
ß\i-^/ai. M-eTepatofxaTOvfievriv . . .

quapropter et Stesichorum per carmina maledicentem earn,

orbatum oculis: post deinde pœnitentem et scribentem eas,
quae vocantur palinodias, in quibus hymnizavit earn, rursus
vidisse. Transmigrantem autem earn de corpore in corpus, ex
eo et semper contumeliam sustinentem, !in novissimis etiam in
2^ ^ fornice prostitisse : et hanc esse perditam ovem. j 8 Quapropter d.

кат eneîvo Kcupov yevopevy 'EAei/j;, ivwKt]<rev èv avrij ij iirtvoiu, кш oÍÍtük

wa<Twv €TribiKa^Ofievù)u auVrçç тшр è£ou<ritâv, а"тао"К кш чгокероч eiravea-Ttj,
ev ok é<j>ávr¡ Hdveatv *"Y<TTepov èirt те тоСч QtoÚtoií] èv Tvpia tÍ¡i
Фоншсц? TroAei aTrjvai, rjv кате\вшр, evpev. 'EjTt\ yàp ti¡v таитф
irpiûTrjv i^rjTrjaiv ефг! irapayeyovévai, ôVîoç риацтш avTf¡v тши Зб<г/*ш|/,
r¡v \vTpta<rápevo<¡ ара еактш irepirjye^ (páaKwv tovto elvai ажо\ш\о1
•npoßaTov.—с. 19.
g. ...viro tùv ayye\u>v Kai tmv катш è£ov<rtwv, oí «ai той Koapov,
<pt¡a\v, èiroiríaav...— с. 19. Vid. Tertull. de An. с. 34.

1 Stesichorus was a Sicilian poet;
struck blind for the assigned offence by
Castor and Pollux, and subsequently
restored to sight.
s ilarepov M roi/rois expresses though
imperfectly the Latin translation in no-
vissimU etiam. Hippolytus preserves
many of his teacher's sentences in this sec
tion, but they are scattered in much con
fusion ; no great ingenuity however is re
quired to re-arrange the disjecta membra.
3 In Theodoret again: "Нате каХ
aÙTT)v tlúv éwiKeifiévwv è\ev$epw<rai 5e-
fffidv, Kal rois àvBpéTOLS 5ià tt¡s els avrbv
èmypiliaeus irapatrx^v aoirripíav. Theod.
Лат. Fub. i. I.
 H^RESIS. 193
Bjjmj. ovtwç toîç àvdpwTroiç crarrtipíav irapéa-ye Sià Trjç iSlaç ¿vi- L^Ii"i¿2'
vi • ]!>. yvwarewç.
/ ~ yap
l\.aKwç * oioikovvtwv
Ç ' ~ ayyeKwv
twv » f\ \ koot/xov,
tov r MASS.
Ххш. з.I.'
Stà то <pt\ap)(etv avTOvç, etç èiravôpQwa-tv iXr¡Xv6évai avrov ~
ефу fxeTafjiopcpovixevov koi e^ofioiovfievov Taîç àp-^aîç Kaï Taîç
è^ovcrlatç, Kaï toîç àyyéXotç, œç Kaï àvQpwirov (palvearQai
avTov, fit) ovTa avdpanrov, Kaï iraQeîv Se iv tí¡ 'lovSaíq.
SeSoKtjKevai 1 Kaï fit) 7гетгорвота . . .
Tovç Sè ^7гpoф^Jтaç àiro twv коа/uLOTroiwv àyyéXwv e/xweva--
OévTaç eipr¡K¿vat тау тгрофг)те1а^. Ato fit) фрот-с'Сем avTwv
tovç etç tov ^ilfiwva Kaï ti}v 'EXévqv тгетгигтеукотау, [ewç vvv
irpácrcreiv та eràj ^l. tovç a'VfiirpâcrcrovTaç aj ßovXovTai wç
2eXev9épovç- ката yàp Tt)v avTov *yâpiv (rw^eadai avroiiç
фаакоуо-г fitjSèv yàp eîvai aiTtov SIkijç et irpà^ei tiç KaKwç,

et ipsum venisse, uti eam assumeret primam et liberaret earn a

vinculis, hominibus autem salutem prsestaret per suam agnitio-
nem. Cum enim maie moderarentur Angeli mundum, quoniam
unusquisque eorum concupisceret principatum, ad emendationem
venisse rerum, et descendisse eum transfiguratum, et assimila-
tum Virtutibus, et Potestatibus, et Angelis, ut et in hominibus
homo appareret ipse, cum non esset homo ; et passum autem in
Judœa putatum, cum non esset passus. Prophetas autem
a mundi fabricatoribus Angelis inspiratos dixisse prophetias :
quapropter nec ulterius curarent eos hi qui in eum et in
Helenam ejus spem habeant, et ut liberos agere quse. velint :
m. 100. secundum enim ipsius gratiam salvari homines, sed non secun
dum operas justas. Nec enim esse naturaliter operationes
1 Bunsen and Dr Scott, Theo!. 3 The antinomian principles of Gnos-
Critic. Vol. и. p. 531, discard the ticism form by no means its least con-
particle (toi, standing as it does in spicuous character, cf. I. § 1 2 and xxiv.
Miller's text before ScSo/ai/chai. They Hippolytus describes the profligacy of
overlooked the fact, however, that the followers of Simon as being in
HlPPOLTTüS was quoting his master's keeping with their tenets. Oí Sè aißis
words, the translation of which ena- щцтр-аХ tov irKávov каХ Xl/twvot ¡xiyov
bles us to restore the particle to its yivo/ievoi, та ö/xoia Sp&aw, iXoyUrrus
proper place. фасгкогта Sew plyvvaBai, Xéyovres, wâcra
3 Theodoret slightly departs from yíj y% ка1 où Ъшфёры irov ra awelpet,
the text of Hippolytus, as well as from ir\ty ba airetpy, dXXà /lanapífavo-w eav-
the Latin version. 'AXXà тграттеи/ ws toi)s ¿jtí Tfl ¿tí£eí, ravrty etvai \éyovres
i\cv0épovt, äirep âv ¿ee\r¡<rw<ru'' où yàp tt¡» reXetav áydirriv . . . PMlos. VI. 191.
S& irpa&w ауавш, àXXà Sià xáp«"os Then follow the words quoted at p. U3,
TVLifaadai TTjs cwrrjplas. Joe. cit. note -2.
VOL. I. 13
 194 SIMONIS ASSECLA.
Lgr.Li*xx.*- °^ yúp ^a"rl <$>vcrei tecuco?, àXXà décret. "Edevro yáp (pr¡criv ffiro.-
MASS.
xxiü. 3.I. oir ayyeAoi
1 f\ oct tov
У koct/ulov
I I
iroiticravTeç et
ocra ■> O t\
epovKovTO, Î 4 twv
oía ~ vivl- 1Q '
toiovtwv Xoywv SovXoîiv vo/xlXpvTei; tovç ovtSiv àicovovTaç.
Фи<т1У Sè ^l. A.v9íjvat Se] avdiç Xéyovtri Tov Kocrfiov èiri
XvTpúxret twv iSiwv àv&pwirwv.
3- Ot ovv TovTov fiaOrjTa} [Z. pa6tiTai~j /J.ayelaiç етгiTeXovai ш.
ка) èiraoïSaîç' 1 <р1Хтра те Kai àywyifxa ка\ tous Xeyâfievovç
ovetpoTro/nirovç Sal/xovaç етгпге/ипгоусп irpoç то Tapácrcreiv ovç
ßovKovTai. 'AXXà кал zirapéSpovç tovç Xeyofiévovç àcrKOvcriv.
TTlapiSpovi Kai ôveipoTTo^TTovç, àXXà ка1 3 Treplepya otra
èfjLfieXwç à(rKovcriv.~j EùcoVa те tov ^ilfiwvoç ê'^ovaiv eiç Aios

justas, sed ex accidenti ; quemadmodum posuerunt qui mundum

fecerunt Angeli, per hujusmodi prœcepta in servitutem deducen-
tes hommes. Quapropter et solvi mundum, et liberari eos qui
sunt ejus ab imperio eorum qui mundum fecerunt, repromisit.
3. Igitur horum mystici sacerdotes libidinose quidem vivunt,
magias autem perficiunt, quemadmodum potest unusquisque ipso-
rum. Exorcismis et incantationibus utuntur. Amatoria quoque
et agogima, et qui dicuntur paredri et oniropompi, et quœcunque
sunt alia 3perierga apud eos studiose exercentur. Imagincm
quoque Simonis habent factam ad figuram Jovis, et Helenœ in
figuram Minervœ ; et has adorant : habent quoque et vocabulum
1 Theodoret gives the synonym miracula circuíatoriis prœstigiis ludunt ;
dpwTiKà, but ф1\тра is the word in si et somnia immittunt habentes semel
Hippolttds, and also in the previous invitaiorum angelorum et dœmonum assis-
passage, p. 121. This charge was com- tentem sibi potentiam, &c. Ápol. 23. The
monlyurged against every sectof Simon's allusion here to the vdpeSpos of Simon
followers. So in the case of Carpo- as mentioned in the Recogn. Clem, is evi-
crates, c. xx. áyéyi¡ia., p. 121, is ren- dent, Pueri incorrnpti' et violenter necati
dered adlcctaniia ; cf. animamjuramentisineffabUibusevocatam
n . , . temperare
Desiderlque . ,
poema. adsistere mihi Jfeci,' et rper ipsam
r fitJ omne
quod jubeo. 11. § 13. Rüffinus also
Нок. Ер. XVII. 80. speakg 0f Simon's familiar spirit: Uten»
2 Paredri were such familiar spirits adminiculo assistentis sibi et ad/iœrentis
as the daemon of Socrates. So Tertdl- demoniacœvirtutis quam irdpebpov vacant.
liaíí: Scimus etiam magos elicere expío- H. П. 13.
randis occuUis per catabolicos et parearos 3 ireplepya, cf. Acts xix. 20. Latin
et pythonicos Spiritus. De An. 28, and curiosa as in Hon.
they are indicated elsewhere. Porro si An, qua movere céreas imagines,
et magi phantasmata edunt, et jam de- . Ul ipse nôsti curiosus, ct polo
functorum inclamanl animas; si pueros Deripere Lunam vocibus possim meis.
in eloquium oraculi elidunt ; si multa Epod. xni. 77.
 MENANDER. 195

Hipp. ixopór¡v, кал tî?ç 'EXéi^y èv uopcbrj 'Aôijvây, кал ravraç тгросг-
TÍ?' -
tí.» Kvvovai, * fiev
tov ' KaAovvTeç
\ - '■
Kvpiov, , y
Trjv de Kvpiav. MASS!"!.'
хмп.4.

a principe impiissimœ sententiae Simone, vocati Simoniani. a

quibus falsi nominis scientia accepit initia, sicut ex ipsis asser-
tionibus eorum adest discere1.

CAP. XVII.
Quce est Menandri sententia, et quœ operationes
ipsorum.
0.96. Hum 2 successor fuit Menander, Samarites genere, qui
et ipse ad summum magiaa pervenit. Qui primam quidem
virtutem incognitam ait omnibus ; se autem eum esse, qui
missus sit ab invisibilibus 3Salvatorem pro salute hominum.
Mundum autem factum ab Angelis ; quos et ipse similiter ut
Simon, ab 4Ennoia emissos dicit. Dare quoque per earn, quae
a se doceatur, 5magicam scientiam addidit. ut et ipsos qui mun
dum fecerunt, vincat Angelos. 6Resurrectionem enim per id
quod est in eum baptisma accipere ejus discípulos, et ultra non
posse mori, sed perseverare non senescentes et immortales.
1 HiPPOLYTUS records the end of this Tbiv alúvtav àirecrTaXpJvos аыт-qpla. At-
Hero du Roman des Hérésies, as Beau- SdffKwv Sè p.T¡ âXXios SOvatrSal riva Kal
SOBRE calls Simon, which differs from aùrwv tûv Koapairoiûv àyyéXoiv irepi-
all other accounts, and since it is not yevéo-вш, pfy Trpàrepov Sià тг/s irpbs aùrov
at all an improbable one, it is here trans irapaSiSopivris paycKrjs èpweiplas SiSax-
cribed. Kai Sij \oiwbv èyyùs tov è\èy- Bèvra, Kaï Sià tov fieraSiSopévov irpbs
Хеввах yiviipevos, Sis [5ià] тЬ éyxpwlíea) avrov fiairrlapaTos' ov toùs катц&ы-
(фп, Sri el x«f0ei?) ¡fiv, awwrije-erai тд pjvovs àBavaolav àîSiov èv afrrtp тоитш
тр1тц r¡/iépa. Kal 5i) тс1фроу Ke\eúoas p.e$é!¡eiv тф ßla, рпкёп 8vi\oK0VTas, av
ôpvyyjvai uttô twv р.автггшу, ¿Ké\ev<re xw- rov Sè irapapèvovras, eh rb àel àyfipws
авЦум. Oí pèv то irpoorax&èv évolnoav, rivas Kal ádavárous ècopèvovs. He then
ó Sè àirépeivev eW vvv' où yap i¡v ó adds further particulars from Just. M.
X/>i<rTÚs. Philos. VI. 20. Through some 3 Eusebius supplies œonibus.
mismanagement the juggler's race was 4 'ÀyyéXovs тф Xlpwvi irapairXnalus
run. inrb T7¡s èvvolas (фъее TrpoßXneijvaf Kal
3 Successor. "Llpwa tov pdyov toùtovs rbv KÓffpu» Svpuovpyijffai. Theo-
MévavSpos 8taüe%áp.evos. EusKB. III. гб. DORET, Hœr. Fab. I. i.
The historian takes the following ac 6 The Clerm. and Voss. MSS. have
count from Irenaus : r¡v nal oíros magia possibly for magiœ, páyelas hav
^apapeùs, els átipov Sè tt¡s yorjrelas oùk ing been in the Greek. Massuet con
tXoLTTOv tov SiSaffKaXov 7rpoe\0wv, pelfa- verts addidit into ad id.
aiv ¿iriSa^iXtúcToi терато\оу1ач. 'Eou- 6 Hœretici magi Menandri Samari-
rhv pèv ws Äpa eltj \èyw 6 <rwrfy>, èirl tani furor conspuatur, dicentis mortem
tJ tûv àv8pwirwv SnuiBév iroBev ¿f àopd- ad suos non modo non pertinere, verum
13—2
 196 SATURNINI
LIB. I. xviii.
шЙ" CAP. XVIII.
XXIV. 1.
Relatio ejus quœ est secundum Satuminum doctrina.
1 ^ Ex us 'Saturninus, qui fuit 2 ab Antiochia ea quae est
apud Daphnen, et Basilides, occasiones accipientes, distantes
doctrinas ostenderunt ; alter quidem in Syria, alter vero in
3 Alexandria. Saturninus quidem similiter ut Menander, unum
Patrem incognitum omnibus ostendit, qui fecit Angelos, Arch-

Tovtov тгощст<xvt<i àyyéXovç, àp^ayyiXovç, Swá/ueti, mm.

e^ovaiaç. 'Ato Sè 4е7гта tivwv àyyéXœv tov icocr/mov yeye- vn- 28-
víjudat, Kai TrávTa та ¿v avTw, «caí tov avOpunrov Sè àyyéXwv
eîvai Trolrjßa, avaidev атго Tqç avdevTiaç (pwijç [ l. (paeivrji^
elicôvoç ¿TTMpaveícrris, t¡v катагт^еЪ fxr¡ SuvtjdévTeç Stà то
Trapa^prjfiá (prjcriv àvaSpa/neîv avwOev, etceXevcrav êavTOÎç

angelos, Virtutes, Potestates. A septem autem quibusdani

Angelis mundum factum, et omnia quae in eo. Hominem
autem Angelorum esse facturam, desursum a summa potestate
lucida imagine apparente, quam 5 cum tenere non potuissent,
inquit, eo quod statim recurrent sursum, adhortati sunt semet-

nec pervertiré : in hoc scilicet se a su- Atyvirrov ffweaT^aavro веощашу alpèaetov

perna et arcana potestate legation, ut
immortales, et incorruptibles, et statim
resurrectionis compotes fiant, quibaptisma
ejus induerint. Tert. de An. 50.
1 The name of this heretic is often
written by Greek authors SaTopxiXos
or ZaropveiXos.
HiPPOLTTUS again supplies a valu-
able passage, which he introduces as
follows : ZaTo/weîXos Sé Tis <rvvaKfjul<ras
тф Ва(пХе£5# ката rhv airrbv yjibvov,
Starplepas Sè èv т% 'Apríoxeíp tt¡$
Xvpias, iSoyfidria-e roiavra ЬтоТа каХ
MévavSpos. Aéyei Sè ha irarépa &yvacr-
tov Toit Traaiv inrápxeiv, toOtov k.t.X.
an. 28.
2 Eusebius writes with the words of
Irenaus before him, ЪаторгЫ? те 'Av.
Tioxéa ката yévos, ка1 BcuriXeiSrjv 'АХе{- •
avSpéa, wp, ó ¡xév Karà 'Zvplav, Ь Sè кат'
SiSaaicaXeia. Eus. H. E. IV. 7. Epi-
phanius calls Saturninus and Basili-
dea (ги<тхо\а<тта1. Haar. 23. See also
THEODORET,.ôœ?\ Fab. 1. 3, whose words,
now that we are in possession of the
true text, need not be repeated.
3 Hippolitds speaks of Basilides
as (ntoXdiras ката tt¡v AîyvTTOv. Philos.
vu. 27.
4 A notion derived through Menan-
der from Simon, xvi. xvii. It is noticed
more at large II. ii. iii. xi. xii.
6 There is better authority for the
Benedictine reading here followed, than
for Grabe's cum continere, independ
ently of the evidence of the Greek text ;
the Voss. MS. has the present reading,
and singularly enough the Clermont
MS. shews continere erased, and replaced
in the same hand with cum ten-ere.
 PLACITA. 197
Phfioe. Хе'70ктеу Uoiycrw/xev avQpwirov кат eiKova кал ка& оцо'ш- ыв. I. xvm.
vu. 28. aiv. 0* yev0fx¿V0V} (prjo-ïv, Kai fi¡¡ Swatiévov арорвод(тва1 tov *$\v.'t
■^Xácrfiaroi Sià то àSpavès twv àyyéXwv, àXXà ¿y 1 сгкьоХщо^
(TKapifyvTOÇ, oiKTelpaaa avrov r¡ avw êvvafiiç êià то èv ¿potw-
fxari avTrjç yeyovévai, етге/х^ге атгмЩра Xwrjç, os êiijyeipe
tov âvdpwirov, Kai Xrjv етго1г]<те. Tovrov ovv tov cririvOr¡pa
Tr¡i Xwrjç fiera rrjv reXevrr¡v dvarpé^eiv тгроя то bfioipvXa
Xêyei, Kai та Xonrà, è£ wv èyévera, elf ¿Keíva avaXvecrOai,
tov êè Патера 3 ^^wrr¡paJ àyévvqrov viréQero, ка\ àcrwfxarov
Kai àvelèeov, SoKr¡<rei Se eTwrecprjvivat avQpwirov ка\ tov twv
'lovSaíwv Qeov eva twv àyyéXwv eîval (pqcrr ка1 Sià tovto
[l. toJ ßovXea-dai rov Tlarépa KaraXvcrai Travraç rovi ap^ov-
тау, Trapayevecrdai rov Xptcrrov ¿tti KaraXvarei rov rwv
'lovSalwv Qeov, ка1 ivi o-wrr¡pla rwv ireiQoLiévwv avrw' eîvai

ipsos, dicentes : Faciamm hominem ad imaginem et 3similitudi- Gen. ¡. и.

nem: qui cum factus esset, et non potuisset erigi plasma propter
imbecillitatem Angelorum, sed quasi vermiculus scarizaret,
miserantem ejus desuper Virtutem, quoniam in similitudinem
ejus esset factus, emisisse scintillam vitae, quae erexit hominem,
g. 97. et articulavit, et vivere fecit. Hanc igitur scintillam vitae post
defunctionem recurrere ad ea quae sunt ejusdem generis, dicit :
et reliqua ex quibus facta sunt 4 in illa resolví, j Salvatorem
autem innatum demonstravit, et incorporalem, et sine figura,
m. loi. putative autem visum hominem. Et Judaeoram Deum unum
ex Angelis esse 5 ait: et propter hoc quod dissolvere voluerint
Patrem ejus omnes principes, advenisse Christum ad destruc-
tionem Judseorum Dei, et ad salutem credentium ei; esse

1 f.l. (гкшЩкюч. Cf. p. 224, П. I. 3 Nollram is added in some of the

8 Thkodoret has аштЦра correctly,
II. Fab. I. 3. q. v. Neander perhaps is
right in assigning to ayiwTyrov its usual
meaning, not born of female,' rather
than the Gnostic sense of the term.
Irenaus nennt nach Saturninus Lehre den
Heiland áyhvriros, und versteht wold
nichts anderes darunter, als nicht vom
Weibe geboren. Entwurf d. Gn. S. p. 273.
Epiphanius also preserves here a few
lines of the original text, but less accu
rately. Hœr. XXIII. § 3.
earlier editions, but contrary to the tes
timony of MSS. and of the Hippolytan
text. Massuet says here, Vocem illam
a Saturnino consulto prcetermissam, ut
errori fides adstrueretur ; quasi alii es-
sent opens artifices, imago vero et simi-
liludo ad alium referrctur. Unde mirum
in Theodoreto ^ретёрош additum legi.
4 I insert in on the faith of the Cler
mont MS. and of the Greek text.
5 ait is found in the Clerm. MS. and
agrees better with <pt\al than dixit.
 198 BASILIDIS
LiB.i.xviü.
GR. I. xxii. §è tovtovç evovraç
Л. tov cririvQnpa
T'a'twç tWç èv avTOÎs. Avo Philos.
Hipp.
^xivS'21- У&Р yèvri twv àvQpwirwv v-wo twv àyyéXwv ireirXàa-Qai ефч, "'-g*8-
tov /xèv 7rovr¡pov tov Sè àyaQôv кал éireiSr¡ ot Sal/noves toîs
irovripoîç 1 eßoqQovv, èXtjXvdévai tov ^iwrrjpa èirt KaTaXvaet
twv фavXwv àvQpwirwv ка\ Sat/novwv, èirt <jWTr¡p'ia Sè twv
dyaQwv. 3To Sè ya/uieîv кал yevvâv àiro tov craTava фурм
eïvai. Ot irXeiovs те twv aV ¿Keívov кал è/u.\^v^wv àiréyovTat,
Sta. T>jç TrpxwiroiriTOV таит»?? еукрате[а$. 3Tày Sè тгрофу-
те/ае, as fjièv àiro w ko<t(xottoiwv àyyéXwv XeXaXrjcrQai,
cf. p. 20a ¿y §è атго tov craTavà, ôv каг -«¿tov ayyeXov avTiirparTOvra
toîs KoafiiKoîs înréQevTO, ^l. koct/jlottoiois vwéQeTO,~^ цаХмтта
Sè tov twv 'lovSatwv Seov £Int. ти t. *I. öewj. Tai/та pÀv
ovv ó ^iaTopveîXos.
autem hos, qui habent scintillam vitae ejus. Duo enim genera
hic primus hominum plasmata esse ab Angelis dixit, alterum
quidem nequam, alterum autem bonum. Et quoniam daemones
pessimos adjuvabant, venisse Salvatorem ad dissolutionem ma-
lorum hominum et dsemonum, ad salutem autem bonorum.
Nubere autem et generare a Satana dicunt esse. Multi autem
ex iis, qui sunt ab eo, et ab animalibus abstinent, per fictam
hujusmodi continentiam seducentes multos. Prophetias autem
quasdam quidem ab iis Angelis, qui mundum fabricaverint
dictas ; quasdam autem a Satana : quem et ipsum Angelum
adversarium mundi fabricatoribus ostendit, maxime autem
Judasorum Deo.
CAP. XIX.
Quœ est Basilidis argumentatio.
1. Basilides autem, ut altius aliquid et verisimilius 4inve-
nisse videatur, sin immensum extendit sententiam doctrinae suae,

1 ißo^eovy confirma Geabb's reading 4 Adinvenùse, Grabe's reading, is

adjuvabant. The Clerm. and Voss.
MSS. have adjuvant.
a The Gnostic notion of the inherent
malignity of matter led to the forbidding
of marriage. Upon which subject the
reader may consult Clem. Al. Strom.
Ш., Tebtullian c. Marc. I. v.
3 Theodoret again quotes a few
words of the text of Irenaus.
quite one of the translator's words ;
still the first syllable is not found in
the Clerm. or Voss. MSS., it is there-
fore rescinded. So also Massdet, but
without indicating his authority. For
an account of Basilides see the Prole-
gomma.
5 in immensum, as professing to give
the names of the angels in each of his
 OPINIONES. 199

ostendens 'Nun primo ab innato natum Patre, ab hoc autem lib. i.xíx.i.
• i . , OB. I. xxiii.
natum Logon, demde a Logo 2 Phronesin, a Phronesi autem So- ^A^1-
phiam et Dynamin, a Dynami autem et Sophia virtutes, et prin-
cipes, et Angelos, quos et primos vocat, et ab iis primum cœlum
factum. Dehinc ab horuui derivatione 3alios autem factos, aliud
cœlum simile priori fecisse, et simili modo ex eorum derivatione
cum alii facti essent, 4 [et] antitypi eis qui super eos essent, aliud
tertium déformasse cœlum : et a tertio deorsum descendentium
quartum, et deinceps secundum eum modum alteros et alte
ros principes et angelos factos esse dicunt, et ccelos ccclxv.
6Quapropter et tot dies habere annum secundum numerum
cœlorum.
2. 6Eos autem qui posterius kontinent cœlum angelos, 8quod
etiam a nobis videtur, constituisse ea quae sunt in mundo omnia,

365 heavens. So Hippolytus, teriaca
ydp citri кат' airrà rà Ьмвттцхата, Kal
/саг' avToùî drreipoi Kal àpxal кой dwd-
pcis ка1 iÇovolai к.т.Х. Philos, vn. 26,
and Eusebius, //. E. n. 7, жроох^ап
Si dTroßprjToripwv ràv BaaiKeiSnv eis rà
dtreipov rûvat ras êTwolas.
1 Basilides dicit summum Dcum no-
mine Abraxam ; a quo mattem creatam,
quam Gneci vovv appellant. Inde Verbum,
ex illo providentiam, virtuiem, et sapi-
entiam. Ex ipsis inde principatus, et
potistates, et anyelos factos. Deinde in
finitas Anyelorum editiones et probolas.
Ab ipsis Angelis trecentos sex-atrinta quin
qué cœlos institutos: et mundvm in ho
nore Abraxa;, cujus nomen hune in se ha-
beat numerum computatum. Pr. Hcer. 46.
8 vE0ijcre yap rhv âyèvvrrrov vovv irpCi-
Tov yevvijoat, ¿K Si tov voos TrpoßeßXn-
67jvat tov \6yov, <pp¿vn<Tiv Si àirô год
"Xùyov, dirà Si TTjs tppovqoews o~o<plav Kal
Svvap.iv, 4к Si TOVTWv âyyéXovî Kal àpx-
ayyfKoui. Theodob. Наг. P. I. § 4.
(к Si TÍjs Svvdp.ews те Kal oo<plas àpxal,
içovalai, dV/eXoi, ¿k Si toútwv tûv Svvd-
p.ewv те Kal àyytkwv yeyovivai àvérepov
npùrov oùpavbv. Epiph. Ilœr. xxiv. 1.
For фрЬгпая Ps.Tert. has Providentia,
in error possibly for Prudentia.
8 'Ек 8i TTjs toútwv diroßpolas dWovs
yevop.évovs àyyé\ous, dWov ovpavov toit}-
trat, тф Tpwrw TpoaópLotov ' еХта TdXiv,
ек rijs toútwv äwopßfiolas érépovs <púvras,
тектт)уаавал каХ toútovs erepov oúpavovt
Kal toùs ¿K toútwv rrdXiv dXXov. Theod.
Hœr. Fab. 1. § 4.
4 et, indicated in tanti typi, the read
ing of the Arund. MS.
D "Eivda Kal rpiaKoolovs 0$коута irèvre
oùpavoùs <pdoKovot, ка1 tov /léyav âpxovra
aùrûiv elvai rbv*Aßpaaa$, Stàrô irepiéxeiv
то bvopia avrov *j/7j<pov т£е, ùs St) tov ôv6-
juaros tt)v tyr\<pov irepiéxeiv wdvra, Kal Stà
toútwv tov ¿viavrov Toaaúrats T)p.épais
o-vveo-rdvai. Hipp. Phil. vu. 26. On
the testimony of the above passage,
supported also by Pseud. Tert. I ima
gine that the last sentence of this chapter
esse autem, &c. had somehow fallen out
of the text, and was restored ad calcem,
its natural position being immediately
after the Roman numerals.
6 Tovs ôè tov ovpavov tov fffxarov,
tov b<p' r¡p.wv bpwfíevov, oUovvras' Ayyé-
Xous Srifuovpzqrj<rai tov кЬарлч, каХ tt)v
tt)s yi)s Siavet/iatreai Seo-iroreiav. THEO
DOR, loe. cit.
7 For oUoOvTas, as we read in Theo-
doret, the translator must have had
KparoVvras, with the genitive.
8 Qui, Clerm., Arund., Voss, and
Merc. ii. MSS. The solecism, caused
by following the Greek rather than the
 200 BASILIDIS

ыв. i.xix.2. et partes sibi fecisso terrœ, et earum quae super earn sunt
mass, i gentium. Esse autem principem ipsorum eum, qui Judaeorum
xxiv. 4. putatur esse Deus. 'Et quoniam hie suis hominibus, id est
Judaeis, voluit subjicere reliquas gentes, reliquos omnes prin
cipes contra stetisse ei et contraegisse. Quapropter et reliquœ
2resiluerunt gentes ejus genti. 3Innatum autem et innominatum
Patrem, videntem perditionem ipsorum, misisse primogenitum
Nun suum, et hunc esse qui dicitur Christus, in libertatem
credentium ei a potestate eorum qui mundum fabricaverunt.
Et gentibus ipsorum autem 4apparuisse eum in terra hominem,
¡. et virtutes perfecisse. 6 Quapropter ñeque passum eum, sed
/ ji Simonem quendam Cyrenaeum angariatum portasse crucem ejus
pro eo : et hunc secundum ignorantiam et errorem crucifixum,
transfiguratum ab eo, uti putaretur ipse esse Jesus : et ipsum
autem Jesum Simonis accepisse formam, et stantem irrisisse eos.
Quoniam enim Virtus incorporalis erat et Nus innati Patris,
transfiguratum quemadmodum vellet, et sic ascendiese ad eum
qui miserat eum, deridentem eos, cum teneri non posset, et
invisibilis esset omnibus. 6 Et liberates igitur eos qui haec
sciant a mundi fabricatoribus principibus: et non oportere con
fiten eum qui sit crucifixus, sed eum qui in hominis forma
venerit, et putatus sit crucifixus, et vocatus sit Jesus, et missus
a Patre, uti per dispositionem hanc opera mundi fabricatorum
dissolveret. Si quis igitur, ait, confitetur crucifixum, adhuc hie
servus est, et sub potestate eorum qui corpora fecerunt : qui
autem negaverit, liberatus est quidem ab iis, cognoscit autem
dispositionem innati Patris.

Latin concord, is frequently observed phantasiam. linde Epiphaniüs Heeres.

in the translation.
1 BovXr/eévTi. Sè Tovríp roh oUelois
ä-JTOVTa virorál-cu rà (övtjf toùs âWovs
äpxovras avriirpaÇao-Oai. Theod. Hœr.
F. i. 4.
а resiluerunt is found in the Clerm.,
Voss., and Pass. MSS., restiterunt,
Gbabe's reading, has more the appear
ance of a marginal gloss. The Greek
equivalent may have been {waveTríiST¡o-av.
3 Tôx Si áyhvnrov таСта 0eúp.evov,
tov Tporróyevov aùrov vovv (forotrretXai,
bv каХ XpiiTTov vpoo-rrybpewev. Theod.
I. c.
4 Secundum speciem scilicet, sive
24> § 3) a*' •' Autos irepl Xpurrov, cbs 5o-
K¿]<ret iretprprbTos, of¿oío)s SoÇàÇet. GRABE.
ß Où%i 'Inffovv tpÁGKWv ireTovdivai,
á\Xá 2lp.u)va tov ~Kvpnvaiov—ка.1 фт)о~ш
èKelvov, iv ríp ßaardfreiv tov ffTavpbv, рл-
Tapepop<f>WKèvai els tov éavTov ¿Idos, ка.1
éavTÓv eis tov Шрша èKelvov Sé
o~Tavpwp.évov, éffT-qnei KarávTLKpvs áopá-
tus ó 'It/ítoOs, катауеКшу tüv tov Elpuava
o~TavpovvTwv. EPIPHAN. I. c.
6 Xpíjvai Sé irurreieiv ÍKeyev, ovk eis
tov èo~Tavpwp.évov, áXX1 els tSv éo~Tavpw-
o~6ai dó^avTa ' ovtoj yáp фуоч. Swarbv tt¡s
tüv Koo-poTroiüv Swaarelas aTaXKayrjvm.
Theod. I. с.
 OPINIONES. 201
¿4r
м. loa. 3. Animas autem eorum soli esse salutem ; corpus en ira yв- 1- »":.?•
GК. I. xxiii.
natura corruptibile exsistit. 'Prophetias autem et ipsas a ^ff^1
raundi fabricatoribus fuisse ait principibus, proprie autem legem
a principe ipsorum, 2eum qui eduxerit populum de terra
^Egypti. Contemnere autem [Th. adj. тгростета^е] et idolothyta
et nihil arbitrari, sed sine aliqua trepidatione uti eis : habere
autem et reliquarum operationum usum indifferentem, et uni-
versœ libidinis. Utuntur autem et hi magia, et imaginibus, et
incantationibus, et invocationibus, et reliqua universa periergia:
3nomina quoque quaedam affingentes quasi Angelorum, annun-
ciant hos quidem esse in primo cœlo, hos autem in secundo : et
deinceps nituntur ccclxv. ementitorum cœlorum et nomina, et
principia, et angelos, et virtutes exponere. 4 Quemadmodum et
1 Prophetias—ЖдурИ. I consider the Cl. MS. has, Caulagau deum, adding
that this sentence is out of its place. a marginal gloss ; a few lines lower it
Its natural position is before Et quo- is written caulacaua. This term was not
niam, p. 200, L 3 ; the order followed by invented by Basilides. Nicetas, Thes.
Pseud. Tert. In ultimis quidem angelis, Orthod. I. says that it was first adopted
et qui hutic fecerunt mundum, novissi- by Nicolas the deacon and the earliest
mum ponit Judœorum Detim ; (id est Gnostics ; A d Caulacam quod attinet
Deum legis et prophetarum), quem Deum honeste quidem ab Uebrceis effertur ; a
negat sed angelum dicit. Jluic sorlito Onosticis vero ad turpitudinem detortum
obtigisse semen Àbrahœ, atque ideo hunc est. Epiphanius, Hot. xxv. 3, says
de terra jEgypti filios Israel in terram that the Nicolaitans called âpxorrâ riva
Canaan transtulisse. Hunc turbulenti- by this name ; he also says, in speaking
orem, &c. &c. Prœscr. Нот. 46. of the Ophite tenets, that the word is
Tàs 5¿ Trpotpijreías ка1 avrós [Iren. nothing else than the Hebrew 1¡5^"1¡5
ai/rày] inr' 'Ауу^Хшх' (ф-пае yeyevrjaBat, line upon line, Is. xxviii. 10. Grabe
rbv Sé vó/iov viró tov ápxovroi тевтр/ai considers that the name was not applied
Twv'lovSaíuv. Theod. I. c. to the Saviour, but to the world, in this
3 eum. There is a difficulty in this passage; Neander, to the world above,
word. The authority of MSS. is in its in which the Saviour dwelt ; Der Name
favour, although Massuet cancels it Caulacau, den nach Irenœus die Welt
with a sic emendandum putavi. Grabe führt, in der der Erlöser wohnt, aus der
supplies (principem autem) eum. But er hinab, und in die er hinaus stieg.
there is no need for us either to remove But in the next sentence Irenaus ap
the word or to add fresh matter to the plies the name to the Saviour. Hippo
text, for the Greek running as follows, lytus has a remarkable passage in which
Kvplws Sé rbv ¡>6p.ov àirb tov äpxovros aù- the name is said to have been applied by
tûv, TovTov iÇayayàvros rbv \abv к.т.\. the Naassenes [Ч5ТЦ] or Ophites to the
eum would be construed with populum. Saviour. He also confirms the state
3 Koi 'AyyiXuv Si bvbuara 5ia7rXd- ment of Epiphanius with respect to the
ffaxres, toùî p.iv rbv irpGnov ¿xtw (фа- origin of the word ; and oav\a<rav in the
o~av ovpavbv, tous 5¿ tov btúrtpov, Kol following; passage is the term in the same
¿0e£fís piéxpi tov iripvTov ка1 í£t¡kootov verse 1 V precept on precept, while
ка1 TpiaKoauxsTov. Theod. I. с. Çenaâp (Ер. (щраЛр) is identified easily
* Quemadmodum—Caulacau, or as with Dí^TU] here a lüde. The words
 202 BASILIDIS
LiB.i.
GR. I. xix3.
xxiii. mundus 'nomen esse, in quo L л dicunt ш descendisse et ascendiese
l uhí' Salvatorem, esse Caulacau. /Igitur qui hsec ^lidicerit, et Angelos
' omnes cognoverit, et causas eorum, imrisibilem et incomprehen-
sibilem eum angelis et potestatibue universis fieri, quemadmodum o. ■
et Caulacau fuisse. Et sicat filium incognitum omnibus esse,
sic et ipsos a nemine oportere cognosci ; sed cum sciant ipsi
omnes, et per «mnes transeant, ipsos omnibus invisibiles et
incognitos esse. 2 Tu enim, aiunt, omnes cognosce, te autem
пеню cognoscat. Quapropter et parati sunt ad negationem qui
sunt tales, imo magis ne pati quidem propter nomen possunt,
cum sint omnibus similes. Non autem multos scire posse hœc,
sed 3unum a mille, et duo a myriadibus. 4 Et Judœos quidem
of the Bishop of Portus are—el ¡xt¡ yàp unum a mille et duo a myriadibus. п. г.
éXaXeiTo фт]<г1, та fíeyédt}, o /có(7¿¿os o~vv- Caulacau therefore is evidently ó а>ш
earàvai oï/к rjOvvaro. Ovrot eífftv oí rpeís Цуврыко!, as Theodoret observes of
virépoyKoi \6yoc, KcLv\aKav, (rai'XacraO, the Basilidians, rbv di 2ит%и ка1 KÍipiov
¡¡evffáp. КаиХожссО, tov avwrdrou'ÁSáfi- KavXaKavav ôvofiàÇovcri. II. F. I. 4.
avTos ' (rauXacaO, tov кати 6vqtov ' fe- 1 The Latin version, as it stands, is
vaàp, tov èirl ra aVw peùvavros 'lopSápov. unintelligible, but the Greek words may
Ovrós èo~Ti, <py\<r\v, о év iràaiv àpvevbdrfkvs supply the means of tracing out the
Ырштоъ - к.т.Х. Hippolyt. Philos, v. sense. .1 consider that the present is
8. These words are obscure, but not one of those passages in which the trans
hopelessly so, for they are to a certain lator worked from a damaged text. He
extent explained by the context. Kau- evidently read, bv rpbirov ка1 rbv Kbo~p.ov
Хожай is the archetypal heavenly äi/вры- inofia eîvai, èv ф, к.т.Х., for which I
jros, aavKacra.0 is, irrespective of sex, would substitute bv rpbirov ка1 тЬ акоо~-
the corporeal and wholly fleshly human p.ov bvojxa, èv ф, к. т. X. The word elccu
being ; and Çenpo-à/i is the spirit raised by may easily have crept into the text by
Gnostic doctrine from earth to heaven, the side of A> ф, and certainly the name
ovtos, фпаЬ/^ èaTÏv o p.èyas 'lopbávvs, bv, КоиХакай is sufficiently barbarous to
К0.ТЫ pvovTa Kol kiûKvovto. ê£e\6eîv toùs merit the appellation of awa/iov. The
vloùs 'ï(rpai]\ ёк yr¡s Alyfrirrov, (ijyovv ёк sense then would be ; They affect to set
tt¡s каты [íí^eois, Atyvirros yàp ё<тт1 то forth the names and awjels, ice. of the
(Гй)/ш кат' aÙTOùs), avéareikev 'ïnaovs several heavens, as also that the bar
ка1 inrol-qaev Avia péeiv. Ibid. 7. Caula barous name in which the Saviour, as
cau the heavenly Adam was Line upon they say, descended and ascended, is
line, dre yevbpevos ЬтгЪ bvvàp.ew tCiv Caulacau.
toWûv Phil. v. 7, and the Hebrew a Epiphanids slightly varies the
meaning is more likely to be true than saying ; 'TiroTÍderat roh aùrov fiaOnraîs
the LXX. è\irU ¿ir' ¿XiríSi. In the Xèywv ' óYi vueh iràvra [irdvras, Iren.]
same way the earthy Adam was Pre ушбакете, ùfiâs 5è finbels уи>шакёты.
cept on precept, as being wholly the Hœr. XXIV. 5.
creation of Demiurge, the vouoeérns ; or 3 'ЕИ Sè àiro xtXicui' àtroKaXvTTTetv,
as the LXX. suggests, вХ1фч èirl ffXÍ- ко! bvfflv àiro ftvpiwv. Ер. I. c.
фи>, Sorrow on sorrow. While the term 4 'ïovôaiovî fjLèv èavroùs fiijKéri eîvai
Here a little is descriptive of true Gnos фаакоош., XpiaTiavovs Sè pwiri yeyevrj-
tics, who were few and far between, O-0CU. Ер. I. c.
 OPINIONES 203
iam non esse dicunt, Christianos autem nondum : 'et non i-ib.i xix.4.
• . л. . i . GR. I. xxiii.
oportere omnino ipsorum mystena effari, sed in abscondito mass. i.
scontinere [pertinere] per silentium.
4. 3Trecentorum autem sexaginta quinqué cœlorum locales
positiones distribuunt similiter ut 4 Mathematici. Illorum enim
theoremata accipientes, in suum characterem doctrinae transtu-
lerunt : esse autem 5principem illorum 6äßpa%as, et propter
hoc ccclxv. numéros habere in se.

1 Фс£<гка 3¿ fiSvov irepl irarpos Kal
toD êavTov ßvcTTjpLov UTjbevl &тгока\йтг-
Tew, àWà (rtyy Ëx€ly & èavroïs. Ер. I. c.
s The word pertinere is discarded in
rather a summary way by Massuet,
although it is confessedly found in the
Ardnd. and Mero. ii. MSS., but not in
the Cod. Clarom. I am inclined there
fore to think that it is a corruption of
the words continere [in seipsis] per silen
tium : the reading indicated by Epipha-
nius in the preceding note.
3 The subject of the numerous hea
vens is resumed, from which the author
had insensibly digressed ; the idea was
borrowed from astrological science.
* Mathematici, in the popular use of
the term. Hi dicebaniur in eo tempore
fiaOijuariKol ' . . . . quoniam Geometriam
et Gnomonicam, Musicam, cœterasque
item disciplinas aUiares аав^цхлта vcteres
Grœci appeüabant ; vulgus autem, quos
gentilicio rocabvlo Chaldœos dicere opor
tet, Mathematicos dicit. Aul. Gell. N.
A. I. 9. The reader may compare Hip-
POLYTU8, Philosoph, rv. 4— 12.
5 Principem illorum, of whom ? As
the passage now stands, mathematico-
rum must be the antecedent. If brought
back to the position already indicated,
note 4, p. 199, the words would carry
the sense on in a natural manner.
6 Abraxas, so written in Latin, but
'Aßpa<rd£ in Greek. No other explana
tion is required of this mystical term
than that supplied by S. Augustin :—
Basilides tercentos sexaginta quinqué cal
los esse dicebat, quo numero dierum an
nua includitur. Unde etiam quasi sanc
tum nomcn commendabat, quod est dßpd%-
os : cujus nominis liierœ secundum
Grœcam supputationem eundem numerum
comptent. Sunt enim Septem, a, et ß, et
p, et a, et Ç, et a, et s : Jd -«A, unum, et
-due, ttxnttum, et unum, et sexaginta, et
unum, et ducenta, qua fiunt in summa,
trecenta sexaginta quinqué. Aug. de
Heeres. A curious coincidence in these
mystical computations of particular
words may be mentioned ; although
it can scarcely have been accidental.
Abraxas sums 365, the number of days
in the solar year ; Meiflpàs the Persian
deity sums the same number ; as does
also NeîXos. The coincidence is the more
remarkable because all three terms bear
relation to the sun. 'Aßpd£as is the solar
year ; Meiffpàs, though not exactly the
solar orb, was located in it in the Persian
Theosophy, as the Metrtrns, or mean
principle, between the light of heaven
and the opacity of matter ; p.éaov Si dß-
(poïv rbv Mi$prii> eîxai. Plut. Os. et Is. 46.
Osiris, again, inthe Egyptian system, was
said at one time to be descended from
Helios, elvai Sè rbv "Oaipm ¿| 'HXÍou, ibid.
1 2 ; at another to be the sun himself,
Eíffi yàp oí XéyovTçs rbv "Oaipiv dvriKpvs
,rB\iov etvai, ibid 52. But Nilus was
identified with Osiris, оитш тар' Alyvw-
tIols NeiXop efocu tov "Offiptv, ibid 32.
The three terms, therefore, Abraxas,
Mithras and Nilus, symbolised the sun,
and they severally summed the days of
a solar year. The reader will observe,
however, that, in all three cases, Greek
notations and Greek orthography are
involved.
 204 CARPOCRATIS
LIB. I. XX. i.
GR. I. xxiv. Л.еф. к'.
MASS.I.xxv.
1.
Quœ est Carpocratis doctrina, et quœ operationes
ipsorum, qui ab eo sunt, omnia [omnium].

i. 'КАРПОКРАТНЕ tov fj.ev KOO-/J.OV Kai та ev аитш Hipp.

\ i \ < « , * Philos.
viro ayyéXwv ttoXv vTroßeßrjKOTwv 3tov àyevvrjTov Tlarpoi ™- 32-
yeyevrjaQai Xéyer tov êè 'Ir/o-ovv e£ '1а>сг>/ф yeyevqaQai, Kaï
oßoiov TOÎç àvdpwTroiç yeyovoTa, êiKaioTepov twv Xoittwv yevé-
crQai, Trjv êè ■^rvyrjv avrov eurovov Kaï KaQapàv yeyowîav, êia-
fivrifiovevaai та ôparà fièv [forte l. 6pwfxeva~^ avrr¡ èv ту
fiera tov àyevvr/rov Qeov 3 тгерирора, Kaï êià rovro vit'
¿Ke'ivov avrw KaTaTreLKpQrjvai êvvafxiv, ottwç toi/ç косгцотгоюЬ*}
eK(pvyeîv Ol avTrjç évvr¡Qr¡- rjv Kaï êià ttÚvtwv -^wprjaaaav èv
nrao-'i те èXevQepwQeîcrav [àvJeXqXvQévai Trpoç avrov, 4 та

CAP. XX.
?• не* 1. Carpocrates autem et qui ab eo, mundum quidem, et m. ioa
ea quae in eo sunt, ab Angelis multo inferioribus ingénito Patre
factum esse dicunt. Jesum autem e Joseph natum, et 5 qui
similis reliquis hominibus fuerit, distasse a reliquis secundum id,
quod anima ejus firma et munda cum esset, commemorata
fuerit quœ visa essent sibi in ea circumlatione, quae fuisset
ingénito Deo : et propter hoc ab eo missam esse ei virtutem,
uti mundi fabricatores einigere posset, et per omnes .transgressa,
et in omnibus liberata, ascenderet 6 ad eum, et eas, quae similia ei

1 Again, we are indebted to Hip
polttus for an important section. The
translator read the words KapiroKpdrrjs
5è ка1 ol air avrov, implying that he
was the head of a distinct branch of
Gnostics. The author of the LibeUus,
ascribed by some to Hippolttus, says,
Carpocrates prceterea ham tvlit seclam :
XJnam esse dicit virtutem in superioribus
prinzipalem, ex hoc prolatos angelos at-
que virtutes, quos distantes longe a supe-
rioribus virtutum [virtutibus'] mundum
istum in inferioribuspartibus condidisse :
Christum non ex Virgine Maria natum,
sed ex semine Joseph hominem kmtum-
modo genüum, sane prœ cœteris justitiœ
cultu integritate meliorem. Mjinc apud
Judœos possum, solam animant ipsius
in cœlo receptam, eo quod et firmier, et
robvMior ex cœteris fuerit. Prœscr.
Bœr. 48.
8 Epiphanius, who does not at all
times quote his author accurately, has
àyvtbarov.
8 ii> ту irepupoplj., within the sphere
or circle. Theodoret, H. F. 2, 5. Sia-
yayijs.
4 The text of Hippolttus gives a
good sense. Still the Latin seems to
preserve the meaning of the author, for
 IMPIETAS. 205

Philo« onoia avrrjs àcnraXpfxévriv. Tr¡v Sè tov 'Iija-oû Xéyovcri ^v^v ь **¡i-
vii. 32. evvo/xwf
» / » t
4<rKr¡fj.€Vt¡v ''Tî""^
ev л
LovdcuKOis eaeori, KaTacppovqa-ai » л шлот^'
avrwv, MASS I.XXV
/caí Stà tovto Svvà/u.eiç етитетеХекеиси, [Int. етптепл^кеус»,] ¿Y
wv катцруцсге та iiri KoXácrei тгавг] irpoaóvTa тоГу àvQpwTroiç.
Trçv ouv à/xolwi ¿Keívy ту tov XjOitTToû ^v^y Svvaftivtjv ката-
(ppovrjaai twv Koafioiroiwv àpxpvTWv, ô/xo/coç IXafißaveiv
Svvafj.iv irpo<¡ то irpâ^ai та opoia' Sio Kai eiç tovto то тйфоу
KaTeXrjXvdaaiv, [EriPH. еЛ^Хако'теу,^ ware avTOvç [l- ToùyJ
/xèv ôfiolovf avTW eîvai Xéyovcri tw 'Itjaov, tovç Sè лка\ êri
SvvaTWTepovs, Tivàç Sè icai Sia<popwTepovi twv iiceívov fia6r¡Twv,
oiov TleTpov /caí TlavXov ка\ twv Xoittwv àiroaTÔXwv tovtovç

amplecterentur, similiter. Jesu autem dicunt animam in Judse-

G. 100. orum consuetudine nutritam contempsisse eos, et propter hoc
virtutes 3accepisse, per quae evacuavit quae fuerunt in pœnis
[l. pœnas] passiones, quae inerant hominibus. / Ea [l. eam] ¿.3* ¿
igitur, quae similiter atque illa Jesu anima, potest contemnere
mundi fabricatores archontas, similiter accipere virtutes ad
operandum similia. Quapropter et ad tantum elationis pro-
vecti sunt, ut quidam quidem similes 4 se esse dicant Jesu:
quidam autem adhuc et secundum aliquid illo fortiores, qui
sunt [l. quidam et] distantes amplius quam illius discipuli,
ut puta quam Petrus et Paulus, et reliqui Apostoli : hos autem
Epiphan108 expresses himself in similar [катА tí] being an error of similarity,
terms : "Iva 5(à raawv twv jrpdftwv x^V"/" 3 It might almost be suspected that
aaaa xal ¿\ev0epu!0€t<ra SiéXBoi wpis ai- Epiphanius was rendering the transla-
tov ávw ' nal Tas ¿/¿otas aúrg xpvxàs та tion back into Greek ; for d\ri<pévai is
fo-a aÛTj àairoLaaiiêiiai, tov avrov трЬтгю an exact equivalent of accepisse, the
Afuöepwöeiffas ívw irTrjvcu irpos tov a- translator's interpretation of the false
yvwaTov Warépa. liter. 27, § 2. Irenaus reading iTiTeTvxwévai. The varia-
may have written, koI tos та 5poia tions of Epiphanius are often remark-
airfi töv aùrov Tpówov ào-jra£op,évas. able. Here he has Tijv dè ipvxyv tov
6 The Benedictine reading quum is '1т;<гоС iv toîs twv 'lovSaluiv (веаа> ara-
justified by the Greek, and it is found Tpafeivav KaTafypovriaai avr&v, ка1 8tà
in the Clehm. MS. Geabk has qui. тоСто Swdpeit e[\v<pévat, ti wv та êirl
6 The Clerm., ArüND., and VOSS. icoXdowi ттавг) ттроабчта toîs ávBpwirois
MSS. have this reading, and it agrees Svvr¡eeU wpâ^ai. Ер. xxvii. 2. Valentinus
with HiPPOL. Grabe prints ad Deum. similarly, ó 2штгу> т}\вс biopBwo-aaBai та
1 Theodoret also gives exactly the тгЩвп [I. 7rd0i)] t^s ^/vxfp. Phil, VI. 36.
Hippolyten text at the conclusion of 4 The Clermont MS. omits se. The
this sentence. IT. F. I. 5. Arund. me; while the readings sese in
8 secundum aliquid represent the the Cod. Voss., and айтф eîcai in the
intensive words in the Greek, *ai trt, Greek, conjointly, indicate se esse.
 206 CARPOCRATJS
lib. i. XX. i. ¿¿ ката unSéva а1го\е'пгеава1 tov 'Iwo-oû. Tày Se -ф-иуас mpp.
Uli. I. XXIV. ' ' ' I /v. Philos
MASS.I.XXV.
2. » « » л I« / iy I ГTT ., « 1
avTWV ек тг/ç vTrepKeipevrji eçou(7iai hiP. Ttjç аитгц« TrepKpopaç
I ~ "1I пя '
Trapovfraç, Kai Sià tovto wcravTWç 3 KaTatppoveîv [l. с. Int.
ката<рроуо\)агач~\ twv коа-fioTTOiwv êià Trjç avTrjç r¡^iwcr9ai
Swapewi, Kat avOiç etç то avTO y^wpijcrai. Et Sé tiç ¿Keívov
7r\éov KaTa(ppovr¡(reiev twv èvTavQa, SvvaaQai SiacpopwTepov
avrov virâp-^eiv.
1. 3Te^i/à? ovv fiayiKai è^epya^o/nevoi koi èiraoïSài,
(р1\тра те Kai yapnr¡<ria, irapéSpovç те koi oveipo-n-ófiirovs ка\
та Xonrà какоуругцхата, фаспсоутеу è^ovcrtav e%eiv irpoç то
Kvpieveiv îjSij twv àpyçovTwv Kai itoiijtwv TOvSe tov koct/jlov,
4 où fj.tjv àXXà koi twv èv avTW xoiij/xaVwi' àirâvTWV, oItivcî
ка\ avroi etç SiaßoXrjv tov Qelov тЦ$ 'E/c/cXi^o-t'a? ovófíaTOí,
irpoç ^l. wç KaîJ та edvrj viro tov Carava irpoeßKriOtjo-av, Iva
кат aXkov ка\ aWov Tpoirov та eKelvwv aKOVovTeç avQpwjroi,

in nullo deminorari a Jesu. Animas enim ipsorum ex eadem

circumlatione devenientes, et ideo similiter contemnentes muridi
fabricatores, eadem dignas habitas esse virtute, et rursus in idem
abire. Si quis autem plus quam ille contempserit ea quae sunt
hic, posse meliorem quam ilium esse. /
^ I 2. Artes enim mágicas operantur et ipsi, et inçantationes,
philtra quoque et charitesia, et paredros, et oniropompos, et
reliquas malignationes, dicentes se jiojiestatejnjiabere ad domi-
nandum jam principibus et fabricatoribus hujus mundi : non
solum autem, sed et his omnibus, quae in eo sunt facta. Qui et
ipsi ad 5 detrectationem divini Ecclesise nominis, quemadmodum
et gentes, a Satana praemissi sunt, uti secundum alium et alium
modum, quae sunt illorum audientes homines, et putantes omnes
1 Hippolytus and Tektdllian in Apostolis el perœquent, et cum volunt
note 2, express a manifest gloss from prœferant, quasproinde de sublimi virtute
the margin : Epiphanius and the trans- conceperiut despectrice mundipotentium
lator preserve the truer text. principatuum. Tekt. de An. 23.
2 The translation seems to express 3 See p. 194, notes 1, 2, 3.
the words of the writer better than the 4 où ¡ity à\\à ка.1, nay but liketcise,
Greek, which may be thus corrected : the translator read, oí> ¡ibvov ak\à koí.
к. S. т. ¿(raúrws катафротдаа! tív коа- 6 detrectatimiem is restored from the
fioiroiüv, t?)S airris ifëiûo-tfcu Swá/j.ews, Clerm. MS. ; the Arund. MS. followed
K.T.X. Sed et Ourpocratcs tantimdemsibi by Gbabe has ddractionem. The Ar.
de supcrioribus vindicat, ut discipuli and Cl. MSS. both have divini Ecclemz
ejus animas suas jam et Christo, nedum nominis.
 MALITIA. 207

"tilos кос SoKOVvrei f/fi.âç vâvraç toiovtovs virápyeiv, атгосгтрефоисп qj^'Î*!*'

vii. 32. v»r , « , \ ~ n »ч л i / Г 7» * MASS. I.xxv.
та? cocoas avrwv airo tov t>is a\t¡Veias куриу/маточ, \ ad). Ч з.
Kaï^ ßXeTTOVTes та i/ceívcav атгартад ly/jict? /ЗХаа-^/лоиочу.

nos tales esse, avertant aures suas a pripconio veritatis : aut et

videntes quae sunt illorum, omnes nos blasphèment, in nullo eis
communicantes, ñeque in doctrina, ñeque in moribus, ñeque in
quotidiana conversatione. Sed vitam quidem luxuriosam, sen-
tentiam autem impiam 'ad velamen malitise ipsorum nomine
abutuntur, quorum judicium justum est, recipiendum dignam Bom. ш. е.
suis operibus a Deo retributionem. ^Et in tantum insania ¿£, Ц
effraenati sunt, uti et omnia quœcunque sunt irreligiosa et
. <* impia, in potestate habere 2et operari se dicant. 3Sola enim
m. км. humana opinione negotia mala et bona dicunt. Et utique
secundum transmigrationes in corpora 4oportere in omni vita,
et in omni actu fieri animas : (si non prœoccupans quis in uno
adventu omnia agat semel ac pariter, quae non tantum dicere et
audire non est fas nobis, sed ne quidem in mentis conceptionem
venire, nec credere, si apud homines conversantes in his quae
sunt secundum nos civitates, tale aliquid agitatur,) uti, secun
dum quod scripta eorum dicunt5, in omni usu vitaa factae aniin»

1 The text is manifestly defective,
and requires ¿he insertion of habcnt.
Hippolytus now fails us, and we gladly
accept the aid of Epiphanius once more.
Eis oùbèv yàp TjpXv bp-otovprai, tj fióvov
èvbfiaTi KaKéiadat trepivvvovTat, ôVwj btà
tov óvbpaTos той èiwrXdoTOV та tt}s
èavrwv KaKÍas Ipyáffovrai. To bè крща
toútwv ката, тЬ yeypafi/xéfov ¿vbtKbv ia-
tip, lis ó ¿7105 IlaûXos ó 'Attóo-toXos (фт].
I. 4-
3 The et discarded by Grabe is re
stored ; the A RUND. MS. being the sole
MS. authority for its rejection. The
Clkrm. has habeani et, but habere is
read in the Abund. though Stieren
says otherwise, and bvvaräs lxeíV Ka¿
¿pyáfcip is a transparent îv Sià bvoiv.
3 Compare p. 123, note 2, from Hip
polytus, VI. 19, and Theodoret: Д047;
ydp (p-qaiv, ovK o\7]6€Îçl, та p.èv tCjv трау-
¡xáruv кака ¿Ivai доке?, та bk áyaBá.
* Compare II. lvii. So Tertullian,
De An. 35 : Sed non tibi soli metempsy
chosis hanc fabulam instruxil, inde etiam
Carpocrates utitur pariter magus, pariter
fomicarius etsi Helena minus. Many
of the Gnostics believed in a Brahmin-
ical transmigration of souls, and that a
man's state of existence for the future
depends upon his conduct in time pre
sent and past. Only the Brahmin's faith
is an incentive to virtue, because he
believes that virtue shall be rewarded by
advancement to a higher caste ; where
as the Gnostic theory had a very oppo
site tendency, as this passage may show.
The dark charges brought against Chris
tians by the heathen may have been
made with a sincere belief that they
were true.
5 Grabe entirely destroys the sense
of this passage by concluding a period
at habcant, and commencing the next
with Ad opcrandum &c. Massuet par
tially does the same by carrying on the
 208 CARPOCRATIS
ив. i. XX. 2. ipsorum, exeuntes, in nihilo adhuc minus habeant ; adoperan-
MASS.I.XXV. (lum autem in eo, ne forte propterea quod deest libertati
aliqua res, 1 cogantur iterum mitti in corpus. Propter hoc dicunt
Luc.{а«!ти ^esum banc dixisse parabolam : Cum es cum adversario tuo in via, o. m.
& Matt.
26. da operant, ut Ubereris ab eo, ne forte te det judici et judex minis
tro, et mittat te in carcerem. Amen dico tibi, non exies inde, donec
reddas novissimum quadrantem. Et 2adversarium dicunt unum
cf. p. m ex Angelis qui sunt in mundo, quem diabolum vocant, dicentes
factum eum ad id, 3ut ducat eas quae perierunt animas a mundo
ad principem. Et hune dicunt esse primum ex mundi fabrica-
toribus, 4 et ilium altero angelo, qui ministrat ei, tradere taies
animas, uti in alia corpora includat: 5 corpus enim dicunt esse
sense without any stop, until the word Ccterum toties animam revocari habere,
eo, where he places a colon : and Stieren quotiesminus quid intulerit, reliquatricem
follows his punctuation. Both again delictorum, donee exsolvat novissimum
cancel autem as an interpolation. How quadrantem, detrusa identidem in car
then are we to deal with this passage? cerem corporis. Hue enim tempérât to-
First, by translating it into Greek ; ta?n illam allcgoriam Domini certis inter-
which maybe conceived to have run thus: pretationibus relucentem, &c.
ha . . . Ш Tda-y xpfoci rod ßwv al ^vxal 2 Adversarium. Tertullian ex
aùrûiv yevopièvat,, O-eKBoOffai, êv p.T)bèvL presses it as though the carnal Gentile
eVt ùffTefrfcucri' êirnrpaKTéov bè kv аитф, were the adversary, ready to denounce
firf-jrus 8ià тЬ XeLiretv wpbs rty è\evdeplav the \pvx4col to the judge. Nam et eth-
ti p-rjpa, ßtcUrcwToi irá\tv. . . к.т.Х. The nicus homo adversarius nosterest, incedens
only alterations required in the Latin in eadem via vitœ communis... et judex
are that ad operandum should be read as te tradat angelo executionis, et ilU te in
one word, and that the punctuation carcerem mandet infernum, unde non
should be marked as in the text. The dimittaris, nisi módico quoque delicto
words of Epiphanius are altogether mora resurrectionis expenso. De Án. 35,
confirmatory. Фаа1 yàp bei iravrûs i. e. by a re-appearance in life, in conse
irâcav xPVffLV To&rwv irmetadai, Ъа pA¡ quence of the insufficiency of a moderate
i^eXBovaai Kai Ь(гтер$аа<га1 titos (pyov, delictum. Epiphanius, I. c, follows
Toúrov (vexa катаатрафСэсш eis ссб/шта Irenä:u8, and more closely perhaps than
ttcíXu» а! №ха1, els тЬ irpâi-at avßls á p.)] the translator. Kai фааш eîvai rbv àvrl-
fwpaÇav. Kai тоОто ¿orí (paaiv Strep ó biKOv èKeivov, Twv tov Kbapiov тгежыпкбтш
'It]<tovs éV тф Е0аууеХ1ф еТтге btà irapa- 'AyyèXuv ëva—6vop.a ix0VTa bidßoXov.
ßoXijs, Sri taÖi evvowv тф ávribÍKíp gov, 3 ut ducat, compare the Marcosian
к.т.\. Hœr. XXVII. 5. idea upon the same subject, p. 124, and
1 Tertullian giveä the same ac Epiphanius, I. c. Eis airb tovto ката-
count with Irenaus, de An. 35. Nulli ffKeváff6ai, els тЬ ¿nráyeiv ràs ipvxàs irpbs
enim vitam istam ratofieri, nisi universis rbv Kpirfy.
quce arguunt earn' expunctis; qua non 4 IíapabídoG$ai be àirb tov àpxovros
natura quid malum habealur, sed opi- тф virnpern ... eis тЬ (pépeiv ypvxàs iràXiv
nione. Itaque metempsychosin necessario Kai eis очЬрлта KarayylÇeiv Ьшфора.
imminere, si non in primo quoque vitœ Epiph. l. с.
hujus commeatu omnibus illicitis salis- 5 <Pa<ri yàp etvai tí¡v tpvXanty rb айрл.
fiat. Scilicet facinora tributa sunt vitœ. Epiph. I. с
 INSANIA. 209

carcerem. Et id quod ait: Non exies inde, quoadusque novissi- У j1; *■

^"."32.' mum quadraníem reddas, interpretantur, quasi non exeat quis a massIi.»».
potestate Angelorum eorum, qui mundum fabricaverunt ; 1 sed

Eis TOcrovTov êè /хетеусгш/хатоусгвш <pá<TKOV(ri тау x^n^àç, щ

o<tov Trávra та ацартцрата TiXqpwcrwaiv oTav êè fitjêèv
\eÍTT{¡, тоте i\ev6epw6eîcrav aTraXXaytjvat irpbs iKeîvov tov
virepâvw twv Koafioirotwv àyyéXwv Qeov, Kat ovtws ашвусгео--
6at Trieras Tas л^и^ау. E? Ttves êè (pQâaracrai iv fila
irapovcrla àvafitytjvat irávais dfiapTtais ovkSti цетежшра-
TovvTat, àXXà irávTa ôfiov airoêevcai та офХуцата, eXevdepw-
Qr¡o~ovTat tov /лщет1 yevéaôat iv о~ю/лат1.
3. Kat et fièv irpaarcrerat irap avroîç та авеа, xat Theod. н**.
еквео-ßa, Kai àiretpruxéva, ^iyw ovk dv irio~Tevo~aifu. 'Ev êè
toîs (rvyypafifiao-tv avrwv ovtws àvayéypairTat, ка\ avrot
ovtws i^rjyovvTat, tov 'Iijtrow Xéyovres iv pv<jTt]piw toîs
fia6r¡Taís avTOv Kai àiro<TToXois кат îê'tav \eXá\r¡K¿vai, Kat

sic transcorporatum semper, quoadusque in omni omnino opera-

tione, quœ in mundo est, fiat: et quum nihil defuerit ei, tum
liberatam ejus animam ?eliberari ad illum Deum, qui est supra
angelos mundi fabricatores ; sic quoque salvari, et omnes animas
sive ipsae préoccupantes in uno adventu in omnibus misceantur
operationibus, sive de corpore in corpus transmigrantes, vel
immissae in unaquaque specie vit» adimplentes, et reddentes
debita, liberari, uti jam non 4 fiant in corpore.
3. Et si quidem fiant hœc apud eos, quae sunt irreligiosa, et -i 5*, S"
injusta, et vetita, ego nequáquam credam. In conscriptionibus
autem illorum sic conscriptum est, et ipsi ita exponunt ; Jesum
dicentes in mysterio discipulis suis et apostolis seorsum locutum,

1 For sed sit as printed by Grabe,
I adopt Massuet's reading sic, both
because the Clermont MS. has it, and
because it agrees better with the Greek.
a Again the Clerm. reading is to be
followed, although Grabe and Massuet
have elevan, for which there is no autho-
rity ; all the MSS. agree with the Cleb-
MONT, with the single exception of the
Arundel, which however has et liberari.
3 eyii ovk &v TTio-Ttioaiiu, i.e. If
VOL. I.
iniquity of every kind (and cf. Clem.
Al. Strom, in. 2) is practised by than,
under this condition of necessity, I can
no longer believe it to be iniquity; so
Tertullian understood our author. Si
omnium facinorum debitrix anima est,
quis erit inimicus et adversarius ex eis
intelligendus 1
4 Mass, faciant, irpárruo-i, in the
sense of degant; the Greek however con-
firms Grabe'в reading from the Ab. MS.
14
 210 CARPOCRATES.

Vr'i'xxív3- uvtovs à^tûxrai, тоГу à£/oty ка\ toîç TreiOofiévotç таСта тгара-
MASSj.xxv. §t§¿va[t Д£а 7г/сгтео)у yàp Kai àyaTrrjç awXecrQaf та êè Xonrà
^ àSià(popa ovra, ката Tr¡v Só^av twv avQpwirwv, irrj fxev
àyadà, irrj êè кака vofiH^eaOat, ovSevàç (pvaei какоО viráp-
yovToç.
4. Tovtwv Tivh ка\ ' KavTijptá^ovai tow iSlovç рмв^тач ffip^.
iv toîç ôvlaw fiépeart tov Xoßov тод êe^iov «Ьтоу . . . . ко» v"- 3S-
eiKovas èè . . . . катаа-Kevá^ovcri tov ~К.ркхтод, XéyovTeç vtto
UiXÚtov ти Kaipw eKelvw yevéaQai . . .
et illos expostulasse, ut dignis et sassentientibus seorsum hsec
traderent. Per fidem enim et caritatem salvari; reliqua vero,
indifferentia cum sint, secundum opinionem hominum quasdam
quidem bona, quœdam autem mala vocari, cum nihil natura
malum sit.
4. Alii vero ex ipsis signant, cauteriantes suos discípulos
in posterioribus partibus exstantiae dextras auris. я Unde et
Marcellina, quae Romam sub Aniceto venit, cum esset hujus
- doctrinas, multos 4 exterminavit. Gnósticos se autem vocant:in. 10s.
etiam imagines, quasdam quidem depictas, quasdam autem et de
reliqua materia fabricatas habent, dicentes formam Christi
factam a Pilato, illo in tempore quo fuit Jesus cum hominibus.
Et has coronant, et proponunt eas cum imaginibus mundi 5phi-
losophorum, videlicet cum imagine Pythagoras, et Piatonis, et
Aristotelis, et reliquorum ; et reliquam observationem circa eas
similiter ut gentes faciunt.
1 "Epíoi Sè (ú's tpnaiv 'ïîpaK\éwv irvpl aBai. . . 6're ¿peS-/¡p.eí тф тш avSpwirtav yè-
rà wra twv <r<frpayiÇop.èvwv катеатцх-^- yet. Kp^ßSrjy Sè è'xovtrtv eUóyas, á\\á
vovto, oirás áKoíaayres то ávocToKiKbv. ка1 фСкоабфшу пушу, Ylvdaybpov Kai ПХа-
Clem. Al. Bel. Proph. de Heracleone. tupos koI 'ApttrroréXovs coi Xotträv, цев'
1 Stieren notes, Clarom. eonsen- <Iv кой ?тера èKTvirwp.ara tov 'Ivo-ov ri$éa-
tientibus; but that MS. shews the cor- atv, ISpiffavrès те irpovKvyovai, кой та тшр
rupt reading consentionibus. iBv&v érrerikomi ¡ívar^pta. Sectœ ipsius
3 Epiph. Hoer. XXVII. 6, may be com- [Carpocr. sc.] fuisse traditur quœdam
pared : Ма/>ке\\£са rts vir* avrwv áiTanj- Marcellina, quœ colebat imagines Jesu et
веТо-а. ..¿p-xpóvoit. . 'AviK^TOv.. .¿v'Páp.r¡ Pauli et Homeri et Pyihagorœ, adorando
yevoptèvn . . . iroXKoùs tCív ¿Ketae \vp.vva- incensumque ponendo. AUG. H. 7.
p.én¡ T)<j>iviae. Koi (vBev yéyovev r¡ àpxh 4 Exterminavit, lead astray; the word
Tvbio-TiK&v тйу KaKov/iévav. "Е^ошл Sè whereby i^nir&Tr\<je was rendered, p. 1 1 7,
eMvas ivÇwypâqiovs Stà xp^ßaroiv, rtvès note 4. Epiphanius it will be observed
Sè ёк xPv<Tov Kai ápyópov ка1 \otirrjs vXijs has 7]<pávt{re.
&та>а ÍKTVirúp.aTá фожш etvai tov 'Irjaov, 5 Compare Hippolyt. Philosoph, vi.
Kai таСта vwà ïîovtIov HiXáTov yeyevr¡- 29, and p. 99, note 2.
 CERINTHUS. 211

1~ , LIB. I. XXI.
Кеф. ка . вкл.sxxv.
xxvi. 1.
Qualis est doctrina Cerinthi.
*t
Phil 'KHPINGOS Sé- ris, [/caí] avroi AiyvTTTÍwv iraiSela
Tii. 33.
аакцве)?, eXeyev ov% viro tov irpwTOv ^siqypl. Geoiî] yeyovévai
tov Koa/iov, aXX' viro Svvàfiewç tivoç Ke^wpto-^vr]?, ^suppl. ка\
aireyjovat]^ t^V virep та oka è^ovo-laç, ка\ àyvoovarjç tov
înrèp irávTa OeoV. Tov êè 'Iijcroüc Спгебето fxr¡ ек irapQévov
yeyevrjcrOai, yeyovévai èe avTov è£ '1ахг^ф Kai Map'af oîov
w'o>,] ófioíwí toÎç Xonroîç airaaiv àvdpwTroiç, ка) SiKató-
Tepov yeyovévai [Ixt. ка\ <ppovifxwTepov~^ ка) o-o<p¿>Tepov.
Ka\ цета то ßairTiarfia катеХвем eiç avrbv tov àiroj
Ttji virep та oXa avdevTias, tov Xpio-Tov èv elêei Trepiarepäi'
ка\ тоте Kr¡pv£ai tov yvwo-Tov [Z. ayvwuTovJ пгатёра, ка)

CAP. XXI.
X b , d Et Cerinthus autem quidam in Asia [Z. .¿Egypto], non a
primo Deo factum esse mundum docuit, sed a virtuto quadam
valde separata, et distante ab ea principalitate quae est super
universa, et ignorante eum qui est super omnia Deum. Jesum
autem subjecit, non ex virgine natum, 2[impossibiIe enim hoc ei
visum est], fuisse autem eum Joseph et Marine filium, similiter
ut reliqui omnes homines, et plus potuisse justitia, et prudentia,
et sapientia 3ab omnibus. Et post baptismum descendisse in
eum, ab ea principalitate quse est super omnia, Christum figura
columbee; et tunc annunciasse incognitum Patrem, et virtutes

1 For the opinions of Cerinthus, see may be viewed safely as a marginal

the Prolegomena; this heretic plainly
departed from the common type of
Docetic Gnosticism in one very im
portant particular, which was, that he
allowed the human body of our Lord to
have been raised again from the dead.
Theodoret combines the two statements
that he was trained in Egypt, and that
he taught in Asia. Ovtos iv AlyvirTip
irXttGTov diarptyas "xphvov, nal ràs ф&о-
<ró0ous vaideveelî ¿irurrJjfias, tiffTepov eis
r^v'.kaíav йфЫето, к.т.\. Ii. F. и. 3.
8 These words are not indicated
in the text of Hippolttus, and they
gloss. Neither has Theodoret anything
similar.
3 The Hebrew comparative is often
copied in the LXX. by the adjective
and diré, and through the Greek it
descends to ecclesiastical Latin. Veterei
ab in comparalùmibus usi sunt, veluti
Vidgatus Interpres Luc. xviii. 14. Justi-
fitatus ab illo, pro magie quam ille.
Grabe. The reader, however, will no
tice that these words correspond with
nothing in the Greek. Mass. has ho-
minibus, but Gr. from the Ar. MS.
omnibus.
14—2
 212 EBIONITARUM

ев!' i'xxv' Svvàfieiç èiriTeXicrai, irpos Sé тф Tekei, атгосгтурси той jjjggg^

MASS. I. "V » ' 4 *• I'T ^ \ iT ~ ni » Tii.33.
xxviл. лркттои airo tov lt¡aov, кас tov lt¡arovv veTrovoevai кас
¿yr¡yépOai, tov Sé ~X.pi<TT0V атгабц SiafJ.eßevt]Kevai тгатрист
irvevfiaTiKovJ viráp^ovTa.

Кеф. icß'.
Quœ est Ebionitarum doctrina.
'EBIQNAIOI Sk ¿fJLoXoyOVCTl TOV KOCTflOV VITO TOV OVTWÇ Шс1.34.
Эео? yeyovévar ата Sè тгер\ tov Xpi&TOV ôfioiooç tw Jítiplvdw
ка\ Кар7Г0крате1 fivOevovcri.

perfecisse; in fine autem revolasse iterum Christum de Jesu, et

Jesum passum esse, et resurrexisse: Christum autem impassi-
bilem persévérasse, exsistentem spiritalem.
CAP. XXII.
JL6 i- QUI au^em dicuntur Ebionaei, consentiunt quidem mundum
a Deo factum: ea autem quae sunt erga Dominum, 3non simi-
1 Miller's text has Х/мотоО, a pal
pable error. Dr Scott and Bunsen
have both of them remarked this, but
fail to compare the Latin translation.
The readings vlov for otov, and íyvoiarov
for yvwarbv, are similarly indicated.
a Namely, that Jesus was the son of
Joseph and Mary. Theodotus A.D. 196,
was the first who ventured to assert of
Christ that he was mere man. Before,
it was either denied that Christ, i. e. the
Divine Nature, came in the flesh, being
made man of the Blessed Virgin ; or that
Jesus was any thing else than mere
man, and born of human parents, e. g.
Tektullian says, Eos maxime Anti-
christos vocat, qui Christum negarent in
carne vernisse, et qui non putarent Jesum
esse Filium Dei. Illud Marcion, hoc
Ebion vindicavit. Presser. 33. Hence
Timotheus Presbyter says correctly,
Coteler. III. p. 389 : Iovtov tov Oeádoróv
tpafftp tt}s tov 2afj.waaTèwî alpèffws
àpxoyov Kai тгатёра yevé<rôai, irpOrov
eliróvra tov Хригтор \[/îkov HvOpuirov.
And HlPPOLTTUS : ôv трЬ-irov elrev веб-
Soros Hv&pwirov cwcîtt^v ipiXàvßov\0p.evos.
с. Noet. 3 ; abo in the Libellus adv. omnes
ffcer. in the works of Tertull. 9 : Ac-
cedit his Theodotus hcereticus Byzantius;
qui posteaquam Christum, pro nomine
apprehensus, negavit, in Christum bias-
phemare non destitit; doctrinam enim
introduxk, qua Christum hominem lan-
tummodo diceret, Deum autem ilium
negaret; ex Spiritu quidem Sanctonatum
ex virgine, sed hominem solitarium, atque
nudum, nullo alio prm cœteris [prœcel-
lentem с. Воитн] nisi sola justifies auc-
toritate. ». e. He was the first to discard
the notion, that the Ebionite and every
other heretic maintained, namely, that
whereas Jesus was mere mortal man,
the .¿Eon Christ descended upçn him at
Baptism, investing him with miraculous
powers ; for more than 160 years, there
fore, the divinity of Christ was not im
pugned by heresy.
3 non may have had its origin, by
assimilation, from the preceding word;
certainly it must be cancelled on the
authority of the Hippolytan text. It
 JUDAISMUS. 213

liter ut Cerinthus et Carpocrates opinantur. 1 Solo autem eo GR."b,1-««-

I. XXVI.
quod est secundum 'Matthaeum Evangelio utuntur, et aposto- MASS. XXVI. 2
I.
lura Paulum recusant, apostatam eum legis dicentes. Quae
о. юз. autem sunt prophetica, curiosius exponere nituntur; et circum-
ciduntur ac persévérant in his consuetudinibus, quae sunt secun
dum legem, et Judaico charactere vitoe, uti et 3 Hierosolymam
adorent, quasi domus sit Dei.
spoils the sense ; for in the first sentence stolical age, who received instruction
it is shewn that the Ebionites disagreed from S. John, adds his testimony to the
with Cerinthus and Carpocrates as re same fact: Morffaios p.èv obv 'Eßpatbt
gards the creation ; in the second, that Sia\éKT(p Tà XÓ7ÍGI <rvveypájaro. EUSEB.
they agreed with them as regards the H. E. ill. end. S. Jerom speaks posi
birth of our Lord. In the Libellus this tively of possessing a copy of it in
is clearly stated as the difference between Hebrew, Catal. in Mai. and in Pelag.
Ebionite and Cerinthian error: Hujus III. I, which he could not possibly con
successor Ehion fuit, Cerintho non in found with any false Gospel of the He
omni parte consentiens, quod a Deo dicat brews. Moreover, Eusebius, v. 10,
mundum, non ab angelí» factum ; с. 48. records the fact that Pantaenus found a
HlPPOLYTUS agrees in the same state copy of it in India, early in the second
ment, EviaiOJVOlOi bè rbv fièf KÓGfJLOV century, whither it had been carried by
v-jrb tov bvros Geoö yeyovévai Xéyovai, S. Bartholomew. External evidence
rbv bè ХркттЬу ofioltús E.vplv6<p. Zc3<r< bè therefore is strong, that S. Matthew
Távra Karà vbpov Mwüítí/, oí/Tía фаакор- wrote a Gospel in Hebrew ; but internal
res Ьиииодавои. Ph. X. 22, cf. Tert. n. 2. evidence is quite as strong that our
Grabe refers to Cotelerius, Const. Ар. present Gospel according to S. Matthew
VI. 6, and adds, Quid vero si consimiliter was originally composed in Greek, and
pro non similiter legaturi the citations are from the LXX. version,
1 OZtoi bè tov p.èv 'AttogtóXou irâaas which vary at times materially from the
ràs itnaroXas àpvvréas iryovvTO etvai beîv, Hebrew standard. Perhaps, therefore,
ÜToarirqv àTOKaKowres aùrby год vófiov having composed a shorter account of
eiayye\l(fi 5è рЛянр тф кав' 'Eßpalovs our Lord's ministry for the Hebrews,
\eyoiiév<¡¡ xpiißtvoi. Euseb. III. 27. S. Matthew afterwards wrote the first
2 A comparison of these words of oecumenical Gospel for the Church of
Irenaus, with the passage just cited every age. An ancient copy of this
from Eusebius, leads to the inference Gospel, supposed to have been written
that the Gospel кав' 'Eßpalovs and that by S. Barnabas, was discovered in the
of S. Matthew are identical. Irenaus island of Cyprus in the fifth century,
also says, III. 1, that S. Matthew wrote resting upon the breast of the Apostle,
in Hebrew, and since he conversed with, and transferred to Constantinople, but
and often listened to the instruction of it was in Greek. Eleurt, xxx. 19.
Polycarp, it is very probable that S. 3 It seems, p. 46, that Jerusalem was
John himself was the original authority one of the Valentinian appellatives of
for the statement. Indeed, it is difficult Sophia ; Hippolytus says the same,
to conceive that Irenaus should have and at one while the Ogdoad is called
expressed himself in such precise terms, by this name, т}\ва> els rty ¿yboába,
if he were not certain of that which he t¡tís évTÍ, (priai», 'IfpowroXí)/i èTovpdvtos.
placed upon record. It is also remark VI. 32 ; at another the outer Sophia,
able that Papias, a writer of the Apo avrn yip i<TTu>'\(povoa\y\p. i] ££и ~£оф1а,
 214 NICOLAIT^E.
LIB. I. xxiii.
GB. I.xxvii.
MASS. I. CAP. XXIII.
xxvi. 3.
Quœ sunt Nicolaitarum opera.
1Nicolaitjs autem magistrum quidem habent Nicolaum,
unum ex vu. qui primi ad diaconium ab apostolis ordinati
sunt : qui indiscrete vivunt. Plenissime autem per Johannis
Apocalypsin manifestantur qui sint, nullam differentiam esse
docentes in mœchando, et idolothyton edere. Quapropter dixit
Bcv. ii. 6. et de iis sermo: Sed hoc habes quod odisti opera Nicolaitarum,
quœ et ego odi.

Кеф. кS".
Quœ est Cerdonis sententia.
Eus. H. E. KEPAQN Sé tiç airo twv Trepi tov 2^iu.u>va та? Hipp-
П. Г ' Philos.
à(popfJ.às Xaßwv, a/cat ¿7riéij/j.ijijas év rrj 'Pú>fxr¡ èiri 'Yyivov, T11-37-

CAP. XXIV.
Et Cerdon autem quidam ab iis, qui sunt erga Simonem,
lb i occasionem accipiens cum venisset Romain sub Hygino, qui

(caí ó vvfiiplos avTTjs à KOivavbs (l. Koivbs) of S. Ibbn^üs ; he says : IIoXX^s Si

tov irkqpéixaros Kapirbs. VI. 34. S.
Barnabas charges the Jews with an
idolatrous veneration for their earthly
Jerusalem: Errantes [Judœi se.] misen
non in ipsum Deum effectorem eorum
spem habuerunt, sed in œdem, quasi
domus Dei esset. S. Barn. Ер. § i6.
Hippolttus further says of the Ebionite
sect : "Евео-iv 'ïovdaïKoîs fû<ri, ката vbp&v
(páaKovres SiKaiowBai, каХ rbv '\t¡¡sovv
Xéyovres SecHKatuVtfcu тго^ааута rbv
vbpjov 81b Kai Xpiarbv aùrbv той Qeov
uvofidadai, ка1 [I. rbv\ 'ïnvovv, èirel pin*
Sels аЬтш [ее. túV CÏXXwï'] èréXeire rbv
vbpov el yàp ка1 irepbs Tis weirorfKei та
êv vb[u# тгровтетаурЛуа, av aùrbs b
Xpiffrbs. bívaaBai Sè ка1 èavroùs b/wluis
iroi^aavras, xP'froùs yevMai' ка1 yàp
ка1 aùrbv ôfioiws &vdpwirov elvai irâffi
Xéyovow. Philos. VII. 34.
1 HiPPOLTTUS gives the same ac
count, but still not the ipsissima verba
abr&v avaráffews какйу atrios yeyhifai
NiKÓXoos, els twv èirrà els Siaxovlav birb
tûv awoo"rb\wv Karaaradels, 6s àiroo-ràs
rfjs кат eùeeîav SiSaffKaXlas, èblSacKev
Ад1афор1аи ¡3íov те ка1 yv&aeus, ou tous
puerrrks èvv{5plÇovras то ayiov Hvevfia
Sià rr¡s 'AiroKaXtyeois 'Iwdwijs тр^еухе
iropveùovras коХ е1Ьш\Ь6ита èodlovras.
Philos, vil. 36. Tertullian classes as
one the Nicolaitan and Cainite sects :
Sunt et nunc alii Nicolaitœ, Caiana
hœresis dicitur. Prœscr. 33.
3 It being an object of the author
to declare the succession of the first
bishops of the principal sees, the date
of Gerdon's arrival at Rome is marked
by the incumbency of Hyginus, who is
also recorded as the ninth bishop of
Kome. Compare III. iv. Hippolttds
having no such end in view omits the
sentence ; S. Cypkian follows the words
of Ikknms, in this place, and in the
 CERDON. 215

piuios. evarov K\fjpov rrjç ётгкгкотпкг}? êcaêo)(tjs ¿t¿ twv àirocrroKwv '¿«jj-
2
м. ios. e^ovTOÇ, 'Jf'i £ toi/
edioaÇe ' uto tov~ vo/jlov
/ kcu\ irpo<pr¡TWV
J. - KeKrjpvy- MASS.
XXvü. i.I.
fiivov Qeov, ¡J.r¡ eîvai Патера tov Jívpíov y/ji£>v 'írjaov XpttrTÓv.
1 Tov fièv yàp yvwp'iXeaQai [HlPP. èyvwaOaiJ, tov êè àyvwTa
IVY. ayvuxTTOv"^ eîvar ка1 tov fièv SUatov, tov Sè àyaBov
înrapyetv.

nonum locum episcopatus per successionem ab apostolis habuit,

docuit eum qui a lege et prophétie annuntiatus sit Deus, non
esse Patrem Domini nostri Christi Jesu. Hune enim cognosci,
illura autem ignorari : et alterum quidem justum, alterum autem
bonum esse.
commencement of the next section :
Cujus [Marcionis] magister Cerdon sub
Hygino tune Episcopo, qui in urbe nomis
fuit, Romam venit ; quem Marcion secu-
tue, odditis ad crimen augmentas, impu-
dentius cœteris et abruptius in Deum
Patrem creatorem blaspltemare instituit.
Ep- 74» Pompeium. But there is
some difficulty about the numerical posi
tion of Hyginus, whether it is eighth,
as Iben.bus himself says, III. IV. and
again with an enumeration of his seven
predecessors III. Ш., or ninth, as the
translator in this place, and Eusebius,
and Cypbian have recorded. Epipha-
Kius places him ninth, by repeating the
name of Evaristus as the eighth, xxvii.
6 ; or tenth, if the Apostles head the list.
Cotelebius, С. Ap. vu. 56, imagines
that the inconsistency is only apparent, it
being equally the custom to place as the
head of the episcopal succession of any
particular Church, that Apostle by whom
it was founded, or to commence the
account with the bishop to whom it was
first committed in charge. Either this
is the true solution of the difficulty, or
nonum marks a corrupt reading, dating
higher than the translation, and that
must almost have existed in the original
copy. And this is by no means un
likely, from the great ease with which
the numeral H might, from any slight
defect or injury, be mistaken for в.
Passebatids, whether from MS. author
ity or from conjecture, non constat,
noted octavum in the margin of this
passage. But if Epiphanius may be
followed, there can be no doubt that the
two Apostles rank as the first in the
succession of the Roman church; he
says, êv'Pibfiv yàp yeybvaai тгрштос ïlé-
rpos Kai Tíavkos ol àir6oTo\oi airrol ка1
¿wíaKOTToi' and afterwards, TjSvvaro ¿74
irepibvrtiiv rwv áirooTÓXuv, tpnpl Sè t(cv
irepl Потрох icol TíavKov, iriffKÓirovs
áWovs кав1атаава1, Stà тЬ toùs атгоатб-
Xous TroXXá/as ¿Trl ràs aXXas irarplSas
tIjv iropelav о~те\\е<гво1, Stà тЬ K^pvypu
toü Х/нсгтоО, /-tí; iúvaoBai Sé t^jv tûv
'Ftúfiatuv ttoXiv aveu ётпакбтгоо eîvai'
ó /lèv -yàp IlaEXos /cal ¿ir! rty 'Icrira-
vlav àfpiKveÎTai, Ylérpos Sé 7roXXá/as
Wbvrov те Kai RiOwLav ётгеокёфато. llar.
XXVII. 6.
1 Hippolyt. : tovtov p.tv yàp èyvû-
trßai, rbv Sè tov X.pio~ToG irarèpa eîvai
Üyvacrov, aal tov p.èv eîvai Икай», rbv
Sè àyaBbv. Mabcion made the same
distinction of two Divine Principles,
the one good, the other the Deus sœvior,
saying however, rbv Xpurrbv viov eîvat
tov cfyafloO. Hippolyt. Philos, x. 19.
See note 2, p. 216.
 216 MARCION

LIB. I. хит. 1.
OR. I. xxix. Кеф. /се'.
MASS. I.
xxvii. 2.
Quœ sunt quœ Marcion docuerit.
i. AIAAESAMENOS êè avrov Mapicíwv ô TIovtikoç,
ijvfycre то ôtSauKaXeîov, aTrripvOpiaaixevwi ß\a<T(f)ijß0öv.

CAP. XXV.
1. 1 Süccedens autem ei Marcion Ponticus, adampliavit doctri- o. 104.
Ill
nam, impudorate blasphemans 2eum qui a lege et prophétie annun-
ciatus est Deus, malorum factorem, et bellorum concupiscentem,
et inconstantem quoque sententia, et contrarium sibi ipsum dicens.
Jesum autem ab eo Pâtre, qui est super mundi fabricatorem
Deum, 3venientem in Judaeam temporibus Pontii Pilati prœsidis,
qui fuit procurator Tiberii Caesaris, 4 in hominis forma manifesta-

1 HiPPOLYTUS has, Toirov Sè [Cer-
donis sc.] тЬ S6y/J.a èicpArwe MapKÍoiv,
reís те àvTiTrapa$èaeis éTi%up-í¡ffas, rai
ä<rа айтф eSo^ev eis rbv тше атг&тш
Srifuovpyóv SvffcpTip.^cras, VII. 37. Cerdon
was ó toútov SiSócrraXos, X. ] 9.
3 Originally the system of Maroion
involved three co-ordinate eternal prin
ciples, ra! airol bplÇovffw eïvai rpeîs ràs
tov vavrbs àpxàs, 'KyaBbv, AÍKaiov,
'TXijp- but a fourth was afterwards
added, viz. Evil, which was then sepa
rated from the notion of severity in
volved in tô Síraioc. Irenaus is speak
ing of the earlier Marcionite theory,
indicated also by HiPPOLYTUS, ol Sè
тгаата [lege irávres], rbv p.èv àyaBbv
oùSèi> áXXws [lege S\as] тгея-мч/серш,
Tbv Sè SUaiov, ol fièv rbv Trovtjpbv, ol
Sè ßbvov SUaiov àvofiâ^ovn, ireiroir¡Kevai
Sè rà тгйута tpáffKovffw ёк Tr¡s vtto-
Kup.év7¡s v\tjî' ireiroiijKévai yàp où raXws,
d\V áXóyois. Phil. x. 19. Hence
Tektullian affirms boldly, Dem si non
ми est, non est, saying like HiP
POLYTUS, Marcionem dispares deos con-
stituere, alteram Judicem, ferum, belli-
potenlem; alterum mitem placidum, et
tantummodo bonum atque optimum, c.
Marc. I. 5 ; cf. iv. i. and Ш. xliii.
Origen expresses perhaps the Valen-
tinian reasoning in the following pas
sage : oí âirb rCiv alpefféwv oùk àpeffKÔ-
piçvoi тф âyadbv r¡ SUaiov eïvai Qebv
Sùvaffdai, rbv àiroSiSbvra àpiaprlas тгатё-
ptav els nbXirov Téicvwv aùrwv, Xèyovffiv,
Sri ó год vófwv Geôs oùk éVri SUaios,
oùk èo-тЬ àyaObs âtroSiSoùs rà à/шрт-^-
¿uara tûv TrciTépíin> ¿tí toùs vloôs' àXXà
ris èffTiv ètceivov [xeifav Oeós. in Exod.
XX. 5.
3 The false gospel of Marcion,
written as he professed, by the Lord
himself, began with the words ¿V eVei
irevTeKaiSeK&np тт/s ijyepiovlas Tißeplov
Kaiaapos, b Oeós Karr¡K6ev els Ka7re/>-
vaoùp., к.т.Х. Luke iii. I and iv. 31.
This passage of Irenaus, however, as
well as the Dialogue de recta fide as
cribed to Orisen, indicate the addi
tional words ip/ep.oveiovTos Псвт/ои IliXá-
Tov Trjs 'IovSalas, see p. 217, n. 3. The
genealogy of our Lord was omitted, as
containing the pedigree of the Blessed
Virgin, and shewing that Christ was
as truly man, as that Adam was God's
son by creation of the flesh. The reader
may compare Tertull. adv. Marc. iv.
7, 8,v. 6 ; de carne Christi, 1, 2; Epiphan.
Heer. XLii.; Orio. Comm. in Joh. T. iv.
p. 165, de la Rue; Theodoret, H. F. 1.
24; Isidor. Pelus. Bp. 371; Pseudo
Orio. Dial. p. 823, cf. 869.
4 Compare p. 102, note 5. In
 PONTICUS. 217

tum his qui in Judœa erant, dissolventem prophetas, et legem, et qrH'^J

omnia opera ejus Dei qui mundum fecit, quem et Cosmocratorem ^Tf2L
dicit. Et super haec, id quod est secundum 1 Lucam evange-
lium 2 circumcidens, et omnia quae sunt de generatione Domini
conscripta auferens, et de doctrina sermonum Domini multa au-
ferens, "in quibus manifestissime conditorem hujus universitatis

hominis forma. Marcion taught that
the human nature uf Christ was of the
Virgin, not by a natural birth, but that
he passed into the world lis Sià ooArpios,
and was of a heavenly, not of an earthy
substance ; the Apellinarían error partly
symbolised with Marcion's theory. So
Athanasius says in his treatise de
Incarn. c. Apollin. I., tI yàp erepov irap
i/fiâs etprjKe MapKtwv ; oityl orpavotpavcs
то ffwfia kv àuoiùaci avdpwirlvQ каХ ovk
А\пве1а ; § 1 2, and again, II. 3, Map/clan
Si ка1 Mandatos, бсох ¿TiSrifí^crairra iv
Hapdévoj Kai àdiyws тгроеХуХовбта ка1
àvemSiKTias è%ovra Koivcjvijffcu фбаи àv-
вршжЬц . . . dXX.' ISlav ffdpKa iiri5eSdx8ai
if éavroO кав' ôuotWtv, ùs i¡ei\r¡o-ev ¿i¡
oipavov бфвеТо-av, каХ els oipavoùs xwí"í"
aaaav, ка1 веЬттр-а &\i¡v otoav. S.
Cyprian in like manner : Numquid Jianc
Trinitatem Marcion tenet ? Numquid
eumdem asserit, quem et nos Patrem
Oreatorem? Numquid eumdem novit
Filium Christum de Maria Virgine na-
tum, qui Sermo caro factus sit, . . . qui
resurrectionem carnis per semetipsum
primus initiaverit, et discipulis suis quod
in eadem carne resurrexisset, ostenderit.
Ep. ad Jub. HiPPOLTTDS describes the
Marcionite Christology as follows : T6v
Si Xpurrbv vlbv eîvat той àyadov ка1 irr
avrov тгетг4ифва1 ¿vi o-wrrjpla rùv фхг/Civ,
Sv (аш ávOpwirov каЛеГ, úis HvOparov
<pav(vTa \iyuv, ovk tvra ívOpuiitov, ка1
ws tvcrapKOv, ovk ivaapKov, SoKifoei тгефт)-
vbra, oùre yivecw vtroaelvavra oùre váBos,
а\Ха тф Sokcîv. Philos, x. 19.
1 Compare Tertullian, c. Mare.
IV. î.
s Compare m. xii.
3 A notable instance of this heretical
adulteration of the truth is recorded by
Tertullian, c. Marc. rv. 25, where, by
a Marcionite correction, the text, Luke
x. 21, is quoted as " / thank thee, 0. ..
Lord of heaven . . . ," the words Father
. . . and earth being suppressed, that it
might not appear that our Lord ad
dressed either the Father, as Lord of
earth and Demiurge, or the Lord of
Heaven, as Ruler and Governor of the
earth. Marcion affirmed that Christ
was of a middle character; on which
point the words of Hippolytus may
suffice: xwP's yeviaews (ret irevreKai-
дскату TÍjs rryeuovlas Tißeplov Kalaapos
катеК-qKvebTa avrbv íviadev, aio-ov бута
какоО Kai áyadov, SiSáa-Kew iv rats avva-
ytiiyats. EÍ yàp aeabrns [l. иеа1т.~\ ¿ara/,
áirfjKkaKTai, фщ1, Tráo-qs rrjs tov какой
(pvaews. Karós 8' i<sra>, ws Xfy«, ó Snai-
ovpybs Kai toùtov та Trotinara. Ata
tovto àyivvrrros катЦХвеу & 'Ji¡aovs, фпаЬ,
Ьа ¡J TÚans ámjXXay/iA'os xaxias. 'Аяч}Х-
\акта1 Si, фт}<г1, Kai t9¡s tov àyadov
фЛтео>5, Ьа ¡J aeo-brvs [l. р.ее1т.\ ils
фщаа/ ¿ riaCXoj, (tal <¿s aùrbs 6ßo\oyet,
Tlfie\éyere ауавЬи; PA.Vn.31. Apelles,
as the follower of Marcion, copied him
in mutilating Scripture, rdv 5è Eiay-
ye\iuv, 17 tov àrooToXov та [suppl. /ii)]
apio-Kovra avrifi alpeîrai. Phil. Vil. 38.
He taught that Christ as the Son tov
àyadov was not born of the Virgin, yet
that he had a body of flesh, тоОто»» Si
ovk ík irapeivov yeyevrjo-eai, oiiSi Наорка»
thai фаиЬпа \lyti, dXX' (к rijs той
TávTos ovalas /ifTa\aß6vra uepwv, awaa
wewotiiKtvai, TOVTéoTí 0eptiov Kai ¡pvxpov
Kol vypov xal ¡¡ijpov, Kai iv tovt<# тф
<ти.<иат1 Xaßbvra ras коа/UKàs é^ovoías,
ßeßioiKivai ôv ißlwae xpóvov iv к6<гщ>.
It is afterwards added that Christ arose
from the dead, and shewed the marks
 218 MARCION
lib i.xxy.i. suum Patrem confitens Dominus conscriptus est ; 'semet-
GR. I. XXIX. t ....
xxvaa!" ipsum esse veraciorem, quam sunt hi qui evangelium tradide-
runt apostoli, suasit discipulis suis ; non evangelium, sed
particulam evangelii tradens eis. Similiter autem et apostoli
Pauli epístolas abscidit, 2auferens quaecunque manifeste dicta
sunt ab Apostólo de eo Deo qui mundum fecit, quoniam hic
Pater Domini nostri Jesu Christi, et quaecunque ex propheticis
memorans Apostolus docuit praenunciantibus adventum Domini.
¿ft ¿ 2. Salutem autem solum animarum esse futuram, earum quas
ejus doctrinam didicissent ; corpus autem, videlicet quoniam a
terra sit sumptum, 3impossibile esse participare salutem. Super
blasphemiam autem quae est in Deum, adjecit et hoc, vere
Diaboli os accipiens, et omnia contraria dicens veritati : 4 Cain
et eos qui similes sunt ei, et Sodomitas, et iEgyptios, et similes
eis, et omnes omnino gentes, quœ in omni permixtione maligni-
tatis ambulaverunt, salvatas esse a Domino, cum descendisset
ad inferos, et accurrissent ei, et in suum assumpsisse regnum ;
Abel autem et Enoch, et Noe, et reliquos justos, et eos qui
sunt erga Abraham Patriarchas, cum omnibus Prophétie, et his
qui placuerunt Deo, non participasse salutem, qui in Marcione g. ios.
fuit serpens 5prseconavit. Quoniam enim sciebant, inquit, Deum
in his bands, feet, and side, as a proof they were дшвршти/а nal ypevSij. Ph.
to his disciples that his body o¿ ¡páv- vu. 38.
Tafffia d\\à IvaapKos r¡v. Philos, vu. 3 This was a necessary inference
38. He too imagined a quadruple prin from the Gnostic notion that matter
ciple, of Good, Just, Fiery and Evil. was sua natura evil ; so the Valentinian
ibid. said that it was not possible тЬ %ош5х
1 Cf. III. 12. troiTiiplas цетаах^". supra, i. Ii. аарка
a Sacrilegam banc audaciam fre Sè oil OéXei dciorairöai, HlPPOLYTDS says
quenter arguit Tertullianus, ut bbro de of Marcion, X. 19, and of Apelles, <rápKas
carne Christi : His consiliis tot originalia 8è äirdWvffßat op-olojs Ма/жЫ Xéyei. 20.
instrumenta Christi delere Marcion ausus 4 Theodobet follows the tenour of
est, ж caro ejus vera probaretur. Ex this passage, ovtos tov p.èv Kái'c, «а!
qua, oro te, auctorltate 1 Si propheta es, toùs "SiobopÁras ка1 toùs öuffffeßels äirav-
prœnuntia aiiquid : si Apostolus, prce- ras fforrrjptas ê(pi)aev àiro\e\avKévai,
dica publice: si Apostolicus, cum Apo- wpo<7€\T]\v66Tas ¿v тф "Á.5n тф <r(*)TÎjpi
stolis senti: si tantum Christianus es, Хригтф, ка1 eis tí¡i> ßaffiXelav àvà\v-
crede quod tradUum est, <bc. Et Ub. de фвг)ча1. Tor Si 'Aßi\ ка1 tov 'Еушх "ai
Prœscript. Marcion exerte et palam tov Nwe, Kai toùs warpidpxas те, ка1
machœra, non stylo usus est : quoniam toùs XoLirous троф-íjTas, ка1 toùs Síkcuous
ad materiam suam cœdem Scripturarum 01) ретакахем tt¡s éKelvois Se5op.évns i\ev-
confecit. Idem ctiam exprobrat lib. 2, et Sepias, irpoo~dpafj.etv айтф рЛ} ßov\r|вèvтas.
4, 5, quos in ejus haereses scripsit. Ou öfy X¿Ply ФчоЛу, Kai tov "AStjv oUeîv
Grabe. With regard to the prophetical катекрШт\вау. Jlœr. Fab. I. 24.
writings, his disciple Apelles said that 5 Prœconavit, see p. 97, note 2.
 SIMONIS ASSECLA. 219
Buum semper tentantem eos, et tune tentare 'eum suspicati, ^вл.«».2.
non accurrerunt Jesu, ñeque crediderunt annuntiationi ejus : et "*v^-31- . 7
X.}/b propterea reraansisse animas ipsorum apud inferos dixit, j Sed ¿T*^
huic quidem, quoniam et solus manifeste ausus est circumcidere
Scripturas, et impudorate super omnes obtrectare Deum, 8seor-
sum contradicemus, ex ejus scriptis arguentes eum, et ex iis
^.sermonibus qui apud eum observati sunt, Domini et Apostoli,
quibus ipse utitur, eversionem ejus faciemus, praestante Deo.
Nunc autem necessario meminimus ejus, ut scires quoniam
omnes qui quoquo modo adulterant veritatem, et prœconium
^y- Ecclesiae laedunt, Simonis Samaritani magi 3 discipuli et suc
cessors sunt. Quamvis non confiteantur nomen magistri sui
ad seductionem reliquorum; attamen illius sententiam docent:
Christi quidem Jesu nomen tanquam irritamentum 4 praeferentes,
Simonis autem impietatem varie introducentes, mortificant
multos, per nomen bonum sententiam suam male disperdentes,
et per dulcedinem et d ecorem nominis, amarum et malignum
principie apostasiaa serpentis venenum porrigentes eis.

CAP. XXVI.

Quce est Continentium, aversatio; qualis est Tatiani doc

trina; wide hi, qui indifferentias induxerunt, accepe-
runt occasionem.

1. Ab his autem qui praedicti sunt, jam multaa propagines

multarum haeresum factae sunt, eo quod multi ex ipsis, imo
- • omnes velint doctores esse, et abscedere quidem ab hseresi in
qua fuerunt ; aliud autem dogma ab alia sententia, et deinceps
alteram ab altera componentes, novo docere insistunt, semetip-
sos adinventores sententiae, quamcunque compegerint, enarrantes.

1 Grabe prints eos, but the Cler

mont MS. has eum, and it makes a suffi
ciently good sense; it is therefore re
stored. The Arund. MS. has cum.
1 Irenaus expresses the same in
tention, in. xii., but it would seem that
he never carried it into effect ; for Euse
bius speaks of it only as a promise:
iiriiYY&Tai Sé ó oùrèt ík rûi> MapKÍojvoí
<nrov5á<rp.a.Ti. ff. E. v. 8.
3 Cf. pp. 169, 170, 191. HlPPOLYTUS
makes the same assertion, that Simon
Magus was the originator of theosophi-
cal Gnosticism, e.g. жар' ov nal rois
áKo\oó$ovt à<poppàs \aß6vras ет4роч óvb-
fuiaiv ößoia TtToXfiTinfrat. VI. J.
* Clerm., but Arund, preferentes.
 220 ENCRATIT-ffi.
lib. i.xxvi. 'Атго ILaropvlvov кал Шаркшуод oí Ka.Xovju.evoi èyKpareîf, м. 107.
GR.xxxi.
I. XXX. »ayafJLtav
f eKtjpvçav,
» / У I aoerovvres
»л * ap^cuav
rr¡v » ' л'
irXaaiv tov** xyeov,
Q -»
xxviii. 1. Kai ^jOeV« KarqyopovvTeí tov âppev ка\ 6r¡Xv eiç yéveaiv_
Eus. h. E. iv. àvQpwirwv TreTToirjKOTOS' Kai twv Xeyofiévwv irap avroîç
eß^vywv diro^v eíar¡yr¡aavTO, • à^apirrjovvres rw Trâvra
TTeTroirfKOTi Qew. 'AvriXeyovcrl те ту tov TrpwroirXacrrov
o-úOTTjpía.' Kai tovto vvv é^evpé0r¡ тгар avroîç. 3rTariávov
rivôç irpwrwç ra¿rr¡v eîcrevéyKavroç rr¡v ß\acr(p>nu.lav oy
'lovcrrlvov á.Kpoarr¡i yeyovwç, iípóarov fièv avvr¡v ¿Kelvw, ovSèv
é£é<pr¡ve toiovtov fiera Sé rr¡v ¿Kelvov fiaprvpíav àiroaràç о. ios.
rtjs 'Е/скА^очау, оЦцап SiSaiTKaXov етгарве}? ка\ rv<pwQe\c¡
wí Sia(pépwv rwv Xoittwv, ISiov характера SiSacTKaXelov crvv-
e(TTT¡<raro' Alwvâç rivaç àopârovç ô/nolwç roîç атго OvaXev-
rlvov ^vOoXoy^cai' rôv yaßov те <p6opàv ка\ iropveíav тгара-
ttXtjitÍws ^¡íapKiwvi кал ^Earopvívw ávayopeúcras' rr¡ Sé tov
,A.Sàfi crwrripía тгар' éavrov 3rr¡v alrióXoylav Troir¡crá/xevoi.
Ut exempli gratia dicamus, a Saturnino et Marcione, qui
vocantur Continentes, abstinentiam a nuptiis annuntiaverunt,
frustrantes antiquam plasmationem 4 Dei, et oblique accu
santes eum, qui et masculum et fœminam ad generationem
4 homirium fecit : et eorum quae dicuntur apud eos animalia
abstinentiam induxerunt, ingrati exsistentes ei qui omnia fecit
Deo. Contradicunt quoque ejus saluti, qui primus plasmatus
est : et hoc nunc adinventum est apud eos. Tatiano quodam
primo hanc introducente blasphemiam : qui cum esset Justini
auditor, in quantum quidem apud eum erat, nihil enarravit
tale : post vero illius martyrium absistens ab Ecclesia, et ргзэ-
sumptione magistri elatus et inflatus, quasi prœ cœteris esset,
proprium characterem doctrinae constituit: 'VEonas quosdam
invisibiles similiter atque hi qui a Valentino sunt, velut fabulam
enarrans : s nuptias autem corruptelas et fornicationes similiter
ut Marcion et Saturninus dicens : Adae autem saluti ex se con-
tradictionem faciens. J
1 HlPPOLTTDS describes the Enera- bo£àÇeiv voplÇovres, àirexbp.tvoi l/ixf/vxav,
titae as sehismatical rather than as here- vBpoTrorovvTes iced уаулЪ kcûXvovtçs, коХ
tics. "'Erepoi dè èavrovs àiroKaXoôvres тф \опгф ßlip ката^т)рш$ Trpocréxovres,
'T&ytcpaTÍTas, та fièv irepl tov весш Kal fiâWov kvvîkoï r¡ XpLcfTiavol Kptv6p.evoi.
tov XpieroO à/xolcos ка1 tt¡ '~EKK\r¡crla Phil. vin. 20. Cf. SatüRNINüS, p. 198.
ôp.o\oyovcrc irepl 5è iroXcrdav T^vcnafié- 2 HlPPOLiTüS follows the sense but
vol àvacTpètpovrai, èavToùs Sià ßpcofiäTM varies the words. TaTiavbs 8¿ ка.1
 BAKBELIOT^ï. 221

2. Alii autem rursus a Basilide et Carpocrate occasiones чв. i. xxvi.

accipientes, indifferentes coitus, et multas nuptias induxerunt, "mass"*"
et negligentiam 1 ipsorum qua sunt idolothyta ad manducan- *xv"'- 2- .
dum, non valde haec curare dicentes Deum. Et quid enim?
non est numerum dicere eorum, qui secundum alterum et alte
ram modum exciderunt a veritate.

Quce sunt genera Gnosticorum, et quae secundum eos

sententiœ.
'EK twv BaXecTtVou ^l. S/yUtoj/oj] trirepfiaTWV то twv
J5apßri\iwTwv, r¡yovv Hopßopiavwv, >j Naao-atvwv, % Штратш-

CAP. XXVII.
¿ 1. Super hos autem ex his qui prsedicti sunt Simoniani
multitudo Gnosticorum 2 Barbelo exsurrexit, et velut a terra
avrbs yevópevos p.a6r)TT]s 'lovurívov tov
pdprvpos, o¿x брила тф SiSaencdXiji ёфрб-
vi)ffev, à\\à Katvá riva iinxeip^ffas, Ифт]
alûvas rwàs Trapà rois ofioíws rots àirb
OùaXevrtvov putôokoyfaao'i \l. . .Propras].
Tdpov Sè tpBopav etvai irapaTr\r¡fflas Map-
kIiovi Xéyei. Tbv Sè'ASàp фааки pi¡ ¡tú-
fciröai, Siàrb архчу&таракоф yeyovivai.
vin. i6. These words confirm Grabe's
reading of nuptias, replaced with nup-
lia<mm on the faith of MSS. by Mass.
3 tV alriôKoylav. Since this reading
makes no good sense, Massuet con
jectures rty dvrCKoylav, but more proba
bly tt)i> èvavrioXoylav may have stood in
the original. Hippolytus has rbv Sè
'ASàp. фаски p.}] <X(t¡6r¡vai. VIH. 16.
* The Clerm. MS. omits the words
Dei and hominum in the translation.
5 The translator so often considers
comes to be a feminine noun, that the
Clerm. and Arund. MSS. most pro
bably express the truer reading in quae-
dam.
1 The Clerm. MS. omits ipsorum,
and it is not required, for a good sense
is made out by the Greek words, xal
rty, els тЬ фауш та e¿5w\ó0ira, àpe-
Xelav. For coitus the MSS. have catus.
3 Barbelo; this name is apparently
taken from the margin, where it marked
the paragraph in which this Gnostic
ЛЗоп was mentioned. The word must
not be confounded with Ва/ЗЛ, identified
by Hippolytus with 'АфроЫт-q, Philos.
v. 26, X. 15. The word Barbelo desig
nates the Deity as possessing the attri
butes of intellect and prescience, incor
ruptibility and life eternal. The term Theod. H. P.
was derived from a sect that had for its XI"'
head a Samaritan, wo may therefore
reasonably look to tho Syriac for an
explanation. Now BapßnXü is a very
legitimate abbreviation of ßapßa 'H\¿>,
p 7 7 7
^Ю5^2, i- e. èv rerpdSi
Qeis. According to Theodoret, these
sects affected the use of Hebrew names:
èxiTeeeitcaai. Sè toi/tois KaVEßpainä àv6-
fiara, KarairXi/jTreiv roùs dirXovcrTépovs
ireipápevoi. The equivalent term Bo/>
ßoptavüv given above, is evidently one
of alliterative contempt, being derived
from ßbpßopos, mud ; a Coptic root has
been assigned to it by Lacroze, Lexic.
JEgypt. p. 41, as Matter also remarks:
le nom de Borboriens n'est qu'une injure
dégoûtante tirée du Kopte. Matter's
Hebrew derivation ЛуП-ГГО Fille du
Seigneur, does not accord with the
primary position assigned to this .Жоп
by Irenaus, who says nothing of its
 222 BARBELIOT^:.
lib. i. xxvü. Tiidcv, t¡ Фг]Ц10Р1тши KoXovfiévcov ißXaaT>]ae fivcroç. 'Yirédevro g. 78.
GR. I.xxxiii. _*A'~ Aicova riva^ avcoAeOpov
» '\ û ' irapveviKw
л « oiayovTt
o f /
mass. i. yap ev irvevfiart,
ó BapßrjXwO ovoßä^pvcri . . . Trjv Sè HapßrjXwd [Z. "Ei/romy]
airrjaai ПpôyvuxTiv ттар1 ах/Tod. TlpoeX6ovo-r¡í Sè ravrtjç, eiT
avdiç aiTT¡cráiTr¡í, irpoeXqXvdev 'Афдарпа, eireira Aíwvía Zwq.
T¡ivfypavQeícrav Se rr¡v BapßrjXu>9 . . . èyicvfiova yevéa-Qai, ка\
àiroTeiceîv то Фму. . . • ToÛto фаап, tí¡ тод Tívev/naTOi
1 "Xpivdèv Te\ei¿T>]Ti . . . ovofiaa6yvai XpicrTOV, ovtoí iráXiv 6
XpicrTOí éirr¡yyeiXev Now . . . «raí eXaßev if. I. TrpoeßaXeroJ.
'О Sè Натур ттро<ттё6е1ке кал Aóyov. ЕГта o-vveQjyya-av
"Evvoia ка\ Aóyoí, ,Афвар<т1а кал Xpio-TOí, Zoo!] Aliavla
Kai то QéXr¡/xa, ó Nov? кал r¡ Tlpóyvaxrií . . ."Етгата iraXiv

2fungi manifestati sunt, quorum principales apud eos sententias

enarramus. Quidam enim eorum iEonem quendam nunquam
senescentem in virginali spiritu subjiciunt, quem Barbeion no
mmant. Ubi esse patrem quendam innominabilem dicunt:
voluisse autem hunc manifestare se ipsi Barbeloni. Ennœam
autem banc progressam stetisse in conspectu ejus, et postulasse
Prognosin. Cum prodiisset autem et Prognosis, his rursum
petentibus prodiit Incorruptela : post deinde Vita aeterna : in
quibus gloriantem Barbeion, et prospicientem in 3magnitudinem,
et conceptu delectatam, in banc générasse simile ei lumen.
Hanc initium et luminationis, et generationis omnium dicunt :
et videntem Patrem lumen hoc, unxisse illud sua benignitate, g. 107.
ut perfectum fieret. Hunc autem dicunt esse Christum : qui
rursus postulat, quemadmodum dicunt, adjutorium sibi dari Nun,
et progressus est Nus. Super haec autem emittit pater Logon.
Conjugationes autem fient Ennoiae et Logi, et Aphtharsias et
Christi : et ^Eonia autem Zoe Thelemati conjuncta est, et Nus
origin, though he expressly calls it ini- 2 Hunc locum respexit Epiphanius,
tium et luminationis et generationis om- guando Hœres. XXXI. Valentin. § 1, de
niumj I therefore offer the above solution Qnosticw scripsit: AUr¡v /ivk^tuv ту
as involving no such inconsistency. à/ioptf>i<f inrb ¡itav eiÇiv тгефгр/апм, ¿is fea!
1 In the Sethian echeme the Spirit, тф aytwrdYy УЫр-qvalip i¡bn irepi сштшр
that hovered Mithra-like midway be- irpoeípnrai. Gkabe.
tween light and darkness, was said to 3 The Clbem. readings are here fol-
be oix <is dvefios, t¡ pixij, t¡ \етту" Tis fowed. The Voss. MS. has magnitudi-
aipa vonBrivai bwap.évq, iW olovel fiipov nem et conceptum; the Aeund. writes
ris b<j¡á), t¡ evfudfiaroí ¿k aweétrews both in the ablative ; but a comparison
KaTeffKevaafiévov, Хеятг) biobeíovaa biva- of the words avWaßowav ту xaW>
lus àveirwoi)T(p тан ка1 ¡cpeirrovi t¡ \byt# p. 41, justifies the supposition that the
ístoi è£uxûv ei5w5/a. Hipp. v. 19. Greek may have had Kai äiroßMirowcw
 BARBELIOTiE. 223

è/c Ti/y 'Evvolas ка\ tov Aóyov irpoßXtiO^val (pacri tov

AvToyevrj . . . Kai crvv avrw Tr¡v ' AXqdeiav koi yevicrdai
iráXiv (TvXyylav érépav AvToyevovç ка\ 'A\>j0e/a?

Prognosi. Et magnificabant hi magnum lumen et Barbelon.y

Post deinde de Ennoia et de Logo Autogenem emissum dicunt
ad repraesentationem magni luminis, et valde honorificatum
dicunt, et omnia huic subjecta. Coëmissam autem ei Alethiam,
et esse conjugationem Autogenis et Alethiae. De lumine
autem, quod est Christus, et de incorruptela, quatuor emissa
luminaria ad circumstantiam Autogeni dicunt ; et de Thelemate
rursus et iEonia Zoe quatuor emissiones factas ad subministra-
tionem quatuor luminaribus, quas nominant Charin, Thelesin,
1 Synesin, Phronesin. Et Charin quidem magno et primo
luminario adjunctam ; hunc autem esse Sotera volunt et
vocant eum 2 Armogen : Thelesin autem secundo, quem
et nominant 3Raguel : Synesin autem tertio luminario; quem
vocant 4 David : Phronesin autem quarto, quem nominant
5Eleleth. / Confirmais igitur sic omnibus, super haec emittit
eis tó ntyeffos, /caí cvW-hipci ксх°-РР&У", suggests itself. It may also be a trans
¿vi Tovro yevvâ<r6ai тЬ bpLOiov аитф <pu>s. position of the middle syllables in the
1 Synesis is the Cabbalistic ПЗЧЭ word Argaman, \Oi~№, rendered as
Understanding, of which it is said in the purple, Cant. vii. 6, but explained in
Idra Zura, с. vin., П3*3 is called (by the Cabbalistic book, K3T КПК, XL.
transposition) ¡V ¡3 the Son of God. It as many coloured. '3113 ¡D31K 1HD
was also said to symbolise Father, Mother, »JIM m Мэт What is the meaning
and Son, because the two letters of Argaman ? Colours that intermingle
of which so much abstruse mysticism is with others. Since the subject under
written in the Cabbalistic books, repre discussion is the colour of the hair of
sented, the one (*) the masculine element, Microprosopus, the psychic Adam, it is
the other (П) the feminine principle in not at all improbable lhat Armogen may
Microprosopus, the psychic androgynous have arisen from this Cabbalistic source.
Adam, e. g. ibid. П' ¡31 DK1 3X ПГЗ Colours are an effect of light ; and Armo
Wilis pi DW 3N. Binak ineolret gen was the result of a combination of
Father, Mother, and Son ; iP expresses Charts with the primary light.
the Father and Mother, and }3, the 3 Eaguel, the Hebrew equiva
Son, is also there. See p. 224. lent of Thelesis, The will of God; the
a Et vocant eum Armoyen. The Cl. Cl. has Thesin, and previously Enlhesin.
MS. has Armogenes, and a few lines * Dadud perhaps may have been the
lower Armoge. The other three co original reading, which is written in the
ordinates of this Tetrad are terms of margin of the ed. princ. "l^T is ауатгптЬъ.
Hebrew signification, therefore the word The Ardnd. has Dadub.
is more likely to be Hebrew than Greek ; 5 Eleleth ]А\\ч. jtopirós, or as the
hence Р]?0"Л'1К wetting-light, may be the
origin of Armogen. Another analysis Cl. MS. has Eleth, 0e¿Ti¡t.
 224 BARBELIOTJE.
lib. l xxvii. T¿> êè ÁMToyevrj фасп TrpoßaXecrQai "AvdpwTrov riXeiov кал
GR. ï. xxxiii. akrjQrj, ov кал v A.éáfi.avTa KaXovcri . . . TrpoßeßXrjaGai êè <rvv
MASS. I.
xxix. 3.
- avTw кал ó/uó^uya ^Yvwariv TeXelav. 'Evreudev iráXiv
ávaéef^Orjvai /хутера, тгатёра, кал vlóv ек êè rov 'Avdpunrov
кал Trji Tvoiaecûi ßeßXaaTwevai 6SúXov Yvwaiv êè ка\
TOVTO irpoaayopevoviriv.

Autogenes hominem perfectum et verum, quem et Adamantem

vocant : quoniam neque ipse domatus est, neque ii ex quibus
erat, qui et remotus est cum primo lumine ab Armoge. Emis-
sam autem cum nomine ab Autogene agnitionem perfectam, et
conjunctam ei : unde et hune 3cognovisse eum qui est super
omnia : virtutem quoque ei invictam datam a virginali spiritu :
et 4 refrigerant in hoc omnia hymnizare magnum Л5опа. Hinc
autem dicunt manifestatam Matrem, Patrem, Filium : ex An-
thropo autem et Gnosi natum 5 lignum, quod et ipsum Gnosin
vocant.
1 bv Kai 'Addfiavra Kahovffw. See tified with the lowermost of the ten
p. 134, note 2. Ádamas was the hea Sephiroth, the etay and sup
venly Жоп ; Adam was the mere human port of all created nature. These two
being " of this earth, earthy;" ко! ravrov prototypes of our race, the one ideal
[ràv'Àbàfi sc.] elvac tpáfTKOvai rhv ävBpoj- the other substantial, were symbolised
Trov 6v àvédwKev 7] yr¡ fióvov. Keto-^at S¿ in the Cabbala by the letter com
avrbv áirvovv, áKÍvqTOv, àadXevTov, dis posed of a diagonal 1, and a double
àvbpidvra, eÏKCva virdpxovra èxelvov год the upper 1 indicating the Adam Cad
àVw rov ùfivovfiévov'AbdfiavTos àvOpéirov, mon, the lower * the Adam "11ПХ or
yevófievov bxb övvdfiew twv toWwv, wepl )ППХ. The epD-pX or Infinite Light, .
wv 6 Karà fiépos Xóyos èarl tróKús. HlPP. and the Former and Latter Adam,
Philos. V. 7, 8. As the name of this sect are clearly traced in these Barbelonite
indicates a Hebrew origin, so also it notions.
borrowed many of its notions from the 3 Compare p. 53, n. I ; and 76, 1.
Jewish Cabbala; it was, in fact, the 8 The Clbrm. reading cognovisse
channel through which Gnosticism ob seems preferable to agnovisse.
tained its first shade of Rabbinical colour 4 The Greek equivalent for refrige
ing. Evidently the archetypal Adamas rare being observed elsewhere to be
is no other than the )H31p or avairaveaeai, Massuet rightly supposes
procosmic idea of man, subsisting in the that requiescimt would express more
Divine mind, which ranked in the Cab exactly the meaning of Irenaus. See
bala as prior to all other Aziluth, Gnos- p. 59, 6; 66, 1. i. Theodoret here
tice .¿Eons. This Adam Cadmon ema fails us.
nated from the Infinite Light; S]1D"PK, 6 SiiXoi*, the Tree of Life and the Tree
Infinity, being the co-ordinate of "IlSi, of Knowledge, were explained by Justin
Light, because their letters respectively rov ¡j/evboyiioiaTiKov, Hippolytus, Phil.
sum the same number, corn. The cor v. 28, and not rov pdprvpos, vin. 16, as
relative of the procosmic Adam was the allegorising angelic beings. Toirov tov
"11ПХ DIX, or the After-Adam iden xapaSeíaov aWrjyopiKÜs oi âyye\oi кё-
 ВАШЗЕЫОТЖ 225

2. 'Е/с Sè tov тгрштоь àyyéXov TrpoßXt)di}vai Xéyovtri lib. i. x*vü.

■TIvevfia âytov, ó ~Lo(p'iav кал 1 TípoíiviKOV Trpoa-ijyópeva-av.
1 1 G mass*?11'
lavrtiv
Tai/rrçj/ (paalv ..
(bacriv .. .. ecpiepevyv
é<bieuévw ôfiô^yyoç
¿uófvvot .. .. .. epyov
eWni/ áiroKvr¡<Tai,
птпимя-т "я.4.

2. Deinde ex primo angelo 2 [qui adstat Monogeni,] emis-

sum dicunt Spiritum sanctum, quem et Sophiam, et Prunicum
vocant. Hunc igitur videntem reliqua omnia conjugationem

K\r¡vrai £úXa, каХ tari rb ÇvXov ttjs farjs,
о rpíros Twv warpiKwv àyyiXuy Bapoùx.
Ib Si £i/Xop rov elSévai yvüffiv naXov ка1
Tovnpov, b rpíros rCiv firjTptKwv áyyéXwv
ó ydas. Hippol. V. 16. In the Jewish
Cabbala the tree of life, as standing in
the middle of Paradise, was identified
with the Tetragrammaton П1ГГ, the cen
tral name of the Deity in the system of
Divine Sephiroth. The name Hapobxi
"|1"0, is the Blessed; and the Gnostic
Jdstin derives the other rarpiKol íyye-
Xoi from the Hebrew, e. g. MixotjX,
'kp-ty [l. 'Áp.7¡e, ПИК], TaßpibX and
'HcraSSaios, called in the Ophite system
'HffaXSoîos, ПН Ьв>К, Gen. xxi. 33, the
Tree of God, qualified by the term
rripivos, Philos, v. 7, as involving the
fiery sword of the cherubim ; this, there
fore, is in all probability the orthography
of the name.
1 The word TlpoiviKOS is thus ex
plained by Nicetas: Grceci si de vir-
ginum defloratoribus loquantur, his verbis
uti soient, iirpovvUevo-e rfySe' Thes. Orth.
F. and Epiphaniüs interprets it in a
similar way ; Tlav rb vpowiKevbp.evov
Xayvelas virotpalvei rb iirúvvp.ov, <pOopás
Sè rb ¿TrixelpVfMi ' ¿ni T°fr yàp rb. очЬцага
StaKOpeOovffif'TZXXnvtidi ris iarwr\ Xé^ts,rb
lirpowlicewe rafrrnv. Har. xxv. 4. The
term is explained by Neander, as refer
ring to the aberration ofthis .Жоп, which
constituted an intellectual rtopveia. After
quoting Epiphaniüs, he adds, Diese
Bedeutung passt durchaus, ohne dass
man einen unzüchtigen Sinn hineinzulegen
braucht, den vielleicht unwürdige Abarten
dieser Sekte damit verbanden. Die Hin
neigung der gesunkenen ^vxh von d?"1
VOL. I.
göttlichen Leben, für das sie bestimmt war,
zur fremdartigen vXi¡ wurde von diesen
Theosophen haüfig als ropvcla bezeichnet.
2. B. Julius Cassianus bei Clemens Strom.
Iii. p. 466. Die Achamoth war nun die
erste allgemeine zur bXij hinabgesunkene
Seele, die Ursache aller Vermischung der
göttlichen Lebenskeime mit der bXi¡ über
haupt. Also ist dieser Name sehr pas
send, sie von allen übrigen Genien zu
unterscheiden. Neander, Gen. Entw.
Anmerkungen an den Ophit. p. 257.
But the word rpoiviKos also means a
runnei- in a foot-race, &c, and in this
sense it agrees tolerably well with seve
ral expressions of Iben kus in speaking
of the struggle of Sophia. Thus я-poií-
Хато Si iroXv à reXevràios Kai ve¿raros
TTjs SüiSendSos (v tó\X<¡¡ irivu áywvi
yevbpevov. . . iKretvbfievov áel ¿irl rb irpóff-
6tv, к.т.Х. I. § 2. So again, when
Achamoth had been formed, but aban
doned by Christ, she is said M 'çt^rnaai
bpuijirat rov KaraXiiróvros aùrty jtwrbs,
ка1 ¿i}; Ъиупвтраь KaraXaßeip abrb. . . . каХ
ivravBa rbv"Opov KbtXvovra avrrjv rrjs els
гаЪрлгроаПеу bpfíijs, к.т.Х. I. § 7. In
the case of Prunicus abo we read, Et
non inveniens (conjugan sc.) exsiliit tat-
diata quoque, quoniam sine bona volún
tate Patris impetum fecerat. It is not
impossible that the Ophite applied the
term in this sense, and that his antago
nists took care to explain it from a more
exceptionable point of view.
a The words included within brackets
seem to be an interpolation, no men
tion of Monogenes having preceded,
and they are not expressed by Theo-
dohet.
15
 226 OPHITARUM
lib. rxxvii. ¿v ¿f %v"Ayvoia ка\ AvOdSeia- то êè epyov tovto, Tlpwrdp-
GR. I. xxxiii.
mass. I. \yvra KaAovcri, Kai\ avrov
i \ eivai \Aeyovcri
г л ктнтеш^
rqs t r
Troir¡rr¡v.
. . . Tovrov êè ту AvdaSeía vvva<pdévra, rr¡v Ka/c/ac aVo-
yevvíjcrai, ка\ то таитгц fiópía.

Кеф. кч'.
Quœ est Ophitarum et Cajanorum irreligiositas et impu-
dentia, et unde conscripta ipsorum.
I. OI êè ^Et]6iavoï ovç'Ocbtavovç
■ q 'Оф/та?
/ TíVeo\ ovofiá- Theod.
Fab.
Xpvcriv, AvQpwirov каХоисп tov rwv âiravrwv Qeov, ф»у u

habentia, se autem sîne conjugatione, quassisse cui aduna-

retur: et cum non inveniret, 'asseverabat et extendebatur,
et prospiciebat ad inferiores partes, putans hic invenire con-
jugem: et non inveniens, exsiliit tsediata quoque, quoniara
sine bona volúntate patris impetum fecerat. Post deinde
simplicitate et benignitate acta generavit opus, in quo erat
ignorantia et audacia. Hoc autem opus ejus esse Proarchon-
tem [Protarchontem] dicunt, fabricatorem conditionis hujus :
virtutem autem magnam abstulisse eum a matre narrant, et
abstitisse ab ea in inferiora, et fecisse firmamentum cœli, in quo
et habitare dicunt eum. Et cum sit ignorantia, fecisse eas quœ
sunt sub eo potestates, et angelos, et firmamenta, et terrena
omnia. Deinde dicunt adunitum eum Authadiœ, générasse
Kakian, Zelon, et 2Phthonum, et Erinnyn, et 2Epithymiam.
Generalis autem his, mater Sophia contristata refugit, et in
altiora secessit et fit deorsum numerantibus octonatio. Illa
igitur secedente, se solum opinatum esse, et propter hoc dixisse :
*e¿í.Xx)^ sum &еиз relator, et prœter me nemo est. Et hi quidem
s, G;xivi.9. talia mentiuntur.

CAP. XXVIII.
1. 3Alii autem rursus portentuosa loquuntur, esse quoddam o. m.
¿0,1 primum lumen in virtute Bythi, beatum, et incorruptibile, et in-
1 asseverabat. The Latin equivalent, 3 Stieren has no authority for his
as Grabe remarks, of biiaxvpifcro, but Greek terminations to these words,
perhaps Sierelvaro may have been writ- 3 Alii ; the Ophites, but, according
ten, and rendered as a term in dialec- to Theodoret, the Sethiani, whom he
tics ; extendebatur in this case would be identifies incorrectly with the Ophites,
a marginal gloss. The account given by Hippolytus has
 ERROR ANT1QUISSIMUS. 227

Phffi a"T0V 7rc'X(v èirovofiaCpvTfs, кал цакарюи кал афвартоу àvo- ¿J,"-,1}
**■ KaXovvreç, Kai iv Bvöu> rt]V o"iKt¡aiv e^etv Siaßeßatovfievoi. Gma'ssxi.'v'
Tr¡v Sè 1"Evvoiav avrov . . . Yiov ''A.vQpwirov KaXovai, кал
Sevrepov "AvdpwTrov. Мета êè tovtov vvap^etv то äyiov
TJvevfia' катш Sè rovrwv . . . récro-apa GTOiyeîa, vSwp, сг/сотоу,
aßvcrcrov, х«°У 6>¡Xv Sè то Hvevfia KaXovcrt, к a) toîç cttoí-
yelois етпсререаваи 'Epao-Orivai Sé фао-i tov irpâ>rov "Av-
dpwTTOv, Kai tov Sevrepov, rrjç wpaf tov Hvev/j.aroi . . . кал
TratSoTTOitjaai ... ó KaXovari Xpioróv. . . . fir¡ Svvr¡Qeíffav
Se ßaaraaai rr¡v dqXeiav rov tywroç rr¡v inrepßoXrjv . . .

terminatum : esse autem 8 et hoc Patrem omnium, et vocari Pri-

M. к», mum Hominem. Ennœam autem ejus progredientem, filium
dicunt emittentis, et esse hunc Filium Hominis Secundum
Hominem. Sub his autem Spiritum sanctum esse, et sub supe-
riori spiritu segregata elementa, aquam, tenebras, abyssum, chaos,
super quae ferri Spiritum dicunt, primam fceminam eum vocantes./
Postea, dicunt, exultante primo homine cum filio suo super
formositate Spiritus, hoc est fceminae, et 'illuminante earn, genera-
vit ex ea lumen incorruptibile, tertium masculum, quem Christum
vocant, filium Primi et Secundi Hominis et Spiritus sancti
primae fceminae, concumbentibus autem patre et filio fceminae,
quam et matrem viventium dicunt. * Cum autem non potuisset
portare пес capere magnitudinem luminum, superrepletam et
only a general resemblance with this * Et is omitted by Mass. and Stie-
anonymous sect. The Sethians believed »SN, but the Ab. MS. has it ; as also
in a Trinity of first principles; Light meare, where MaS8. adopte the Clerm.
Darkness and Spirit ; of which we see reading invocan. On the same autho-
but faint traces in this chapter. The rity hunc replaces hanc in the next sen-
Sethians are described by Epiphanius as tence.
the 39th heresy, the Ophites as the a The MSS. have illuminantem.
37th; and of these latter Iken.kus now 4 cum autem. The second word is
speaks, as may be seen from the close of completely out of place according to the
this chapter. Cf. p. 134, note 1. usual punctuation, cum continuing the
1 We have here a modification of period. Grabe proposes to eliminate
the Simonian theory, that the Deity autem, and the Benedictine brackets it
re-acting upon his own intelligence pro- for omission, allowing, however, that it
duced (vmta, as Hippolttus says, ¿is has a place in every MS. and every edi-
obv aîrrbs iavrov inri iavrov Tpoayayuiv tion. The text of THEODOBET, though
i<ptwépùtff€9 èavrt$ r\]v Ibíav itrlvoiav, ou- confessedly an abstract, suggests Cum
Tws /caí il ipaveîffa ¿Tricota ovk iirolnoev, after a full stop. In that case concum-
à\\à (Soûffo avrov, Iviupvijie tov iraripa bentibus, &c. must be considered as ex-
iv iavrfj. Philos. VI. 18. planatory of the preceding.
15—2
 228 отттж

xxlm.'i. vTrepß\vo-ai . . . кал tov /i.èv Хр/сгтоу . • • vvv rf¡ fitjrpi elç той
mass. i.v- афвартоу avao-TraaOrjvai Atwva, r¡v кал áXt¡6ivr¡v èiacXrjcriav
XXX. 2. 1 J
KaXovai. ...
2. Tt¡v Sè avaßXva-Qeicrav tov фшточ ¡K/iáSa . . .ектгеа-eîv
каты фао-i . . . icaï /cXjjôrçVat 2оф/а1/ кал TLpovviKov ка) 'Ар-
pevóOrjXvv. Atavt}^onévr]v êè iv toîç 1 vSa<ri . . . irpoa-Xaßelv
fíkv è£ avTWV (Tw/ла . . . кал ßapvvQrjvai, кал viroßpvyiov kivSv-

superebullientem secundum sinisteriores partes dicunt : et sie

quidera filium eorum solum Christum, quasi dextrum, et in
superiora allevatitium, arreptum statim cum matre in incor-
ruptibilem ^Eonem. Esse autem hanc et veram, et sanetam
Ecclesiam, quae fuerit appellatio et conventio et adunatio
Patrie omnium, Primi Hominis, et Filii, Secundi Hominis, et
Christi, filii eorum, et prœdictse fœminœ./
£ 2. Virtutem autem quae superebulliit ex feemina, haben-
tem humectationem luminis, 8 a patribus decidiese deorsum
docent, sua autem volúntate habentem humectationem luminis :
quam et Sinistram, et Prunicon, et Sophiam, et masculo-fcemi-
nam vocant. Et descendentem simpliciter in aquas, cum essent
immobiles, et 3movisse quoque eas, petulanter agentem usque

1 The Ophites followed Thaies in irX^ipyjs twv TrXtjpwv 6tpis' ¿irl tovtov ó
considering water to be the origin of éXirUras, VVO TWV 6<p€WV tt¡s èpl)p.OV OV
the world of matter, of which element StatpdelpeTaL, toótco-ti twv Bewv tt¡s yevè-
the serpent was an emblem, so Hipfoly- acias. V. i6. 'O icaôoXiKÔs 6<pis, <pi\alv,
TDS, eîvai 8è tov Ъфаг \éyovo~iv ovToi t^jv OVTÓS iffTlV Ó <Т0ф0$ TTJS Evas XÓ70S. ib.
vypàv overlay, Kadáirep ка1 Sa\i¡s ó M1X1J- .... ovtós èffTiv i) p:eyá\rj àpxb trepl rçs
clos, Kal p.rjSèv bóvaadat twv 6vtwv S\ws, yéypawTat h ápxy ¿ Aóyos. ib.,
ddavarwv J¡ dvrrTwv, twv éfiipúxwv f¡ йфб- and in the next section he clearly iden
X^v, (Tvveo-TtjKévcu xuP^s aùrov. Philos, V. tifies the terms Aóyos and Í0is, e. g. "Eari
9, med. Accordingly the serpent was кат' aiiToùs тЬ irav, тгатт)р vlos v\tj ....
said to occupy an intermediate position KadiÇerai obv p.iaos rijs vXijs Kai tov
between the Deity and matter; it ty TaTpbs о vlos, о Xóyos, ó &<pis ¿el kívoú-
pified also the immaterial world of in p.€vos irpos ákIvtjtov tov тгатёра, Kai kivov-
tellect; so Hippolttds introduces the fiévrjv T7]v vXty, Kol. . . .èKTVirovrai Tas
preceding passage with the words кф- I5¿as ¿7ro tov vloö, &s à vlos âirù tov
Kelvw p.ovw тф vdas ауаке1<гвси тгал> Upov rarpbs éTvwwo-ато. V. 17. Upon the
Kal irâaav теХетт^ ка1 тгау p-var^ptov. relative tenets of the Ophites, Peratm,
The Peratee affirmed that it represented and Sethians, the reader may consult
the Logos, oôôels .... bvváp^vos awaai каХ the prefatory remarks.
fifoao-eat toxis ¿Kiropevop.t'vovs ¿k yrjs Al- ' i.e. a copatribus, p. 227.
yúwTov, TovréffTív èx аирато* ка1 ¿k 8 Ne is expunged, the Arund. alone
ToûSe той кбо-fiov, el р.т] p¿vos à TéXtios, о has it ; the other MSS. omit it.
 THALETIS DISCIPULI. 229

vevaai yeveaOai . . . àvaèvvai èè, icaï ек tov vepiKeifxévov X£J?¡-I¿

o-wfiaTOÇ катао-icevao-vai tov ovpavov . . . rjicetvov de viov tov mass.i.
TlpovviKov KaXovai . . . Ка/сеГюу Sé ttÚXiv âWov v!ov тгро
eßaXero . . . кaï è£ èiceivov crva-TrJvai Xéyovaiv eTepov . . . Kaï
t¿¿xpi tov етгти dpi6/xov irpoßijvat Tat irpoßoXas.
ad abyssos : et assumpsisse ex eis corpus. Humectationi enim
luminis ejus omnia accurrisse et adhsesisse dicunt, et circum-
tenuisse eam : quam nisi habuisset, tota absorpta fortasse
fuisset et demersa a materia. Deligatam igitur hano a corpore,
quod erat a materia, et valde gravatam 'repsisse [resipuisse]
aliquando. et conatam esse fugere aquas, et ascenderé ad
matrem; non potuisse 2 [earn] autem propter gravedinem circum-
positi corporis. Valde autem male se habentem machinatam
esse abscondere illud quod erat desuper lumen, timentem ne et
ipeum laederetur ab inferioribus elementis, quemadmodum et
ipsa. Et cum virtutem accepisset ab humectatione ejus quod
erat secundum eam lumen, resiliit, et in sublimitatem elata est,
et facta in alto "dilatavit, et coopérait, et fecit ccelum hoc quod
apparet, a [e] 4 corpore ejus; et remansit sub cœlo quod fecit,
adhuc habens aquatilis corporis typum. Cum accepisset con-
o. ко. cupiscentiam superioris luminis, et virtutem sumpsisset per
omnia, deposuisse corpus et liberatam ab eo. 6 Corpus autem
hoc exuisse dicunt eam, fœminam a fœmina nominant./ Et oDj ¿I
filium autem ejus dicunt habuisse et ipsum aspirationem quan-
dam in se 6incorrupteIœ a matre relictam ei, per quam operatur,
et potens factus emisit et ipse, ut dicunt, ab aquis filium sine
matre : neque enim cognovisse matrem eum volunt. Et filium
ejus secundum patrie imitationem alterum emisisse filium. Hic
quoque tertius quartum generavit, et quartus et ipse generavit
filium ; de quinto sextum filium generatum dicunt : et sextus
1 The Aeund. reading. and iirlvoia, and that ovpavbs was the
1 eam is not in the Clebm. MS. male aifvyos. Twv Si if Swá/ieur roí-
3 ¿irgpe Sé iavri¡v катà ßlav els та таг. . . . Ka\é¡ т'тр irpwrr/v avÇvylav vovv
ávúrrepa ка1 O-irewev iavrrjv. EPIPHAN. Kal irlvoiav, oipavbv itoi yff>' ко! ток ¡xiv
Heer. XXXVII. 3. These expressions call tpaeva avuiBev irißXiireiv ка1 wpovoeb rijs
to mind Plutarch's description of the <rv{iyov, tt¡v Ы утр úiroS¿xeo-0ai кАтш
commencement of the Persian cosmo- robs ... avyyeveh каргois. VI. 13. Coin-
gony : ó p.ev '(Ipo/iilfts rpls éavrbv ai>fi¡- pare p. 44, note I.
aas Атгёатуае tov t/XIov toitoCtok 6aov à 5 The Greek perhaps ran, айрл Ы
iJXios tt¡s yr)s Аф^атще, каХ tov oipavbv тоОто, S фааш, к.т.\., of which the rela-
darpois ÍKb¡rp.t](t(v. Is. et Oí. 47. tive pronoun was lost to the translator.
* HiPPOLTTUS says that Simon made 6 Cf. p. 51. The Clerm. MS. has
oipavbs ка1 yfj the correlatives of vois corruptela, but the mistake is evident.
 230 OPHITAEUM

¿vffi'i 3* 'Уф' eicácrTOV Sè rovTbùv eva ovpavov St]/Áiovpyr¡6>¡vai,

R. I. xxxiv.
i. Kat\ екао-TOv
ef A r ? > шаоч
,X *
mass. oticeiv tov otKetov . . . шасгтао-iao-ai oe тону
XXX. 4.
septimum generavit. Sic quoque hebdomas perfecta est apud
eos, octavum matre habente locum : et quemadmodum gene-
rationibus, sic et dignitatibus, et virtutibus praecedere eos ab
invicem.
3. Et nomina autem mendacio suo talia posuerunt: eum
( a enim qui a matre primus sit, 1 Ialdabaoth vocari : eum autem
qui sit ab eo, 2Iao; et qui ab eo, Sabaoth 3 [magnum;] quartum
autem Adoneum, et quintum Eloeum, et sextum 4Oreum, septi
mum autem et novissimum omnium 5Astaphseum [l. Astan-
phœum], Hos autem cœlos, et 6areothas, et virtutes, et

1 Ialdabaoth. La Croix derives in her fruits, die. Here the word

this appellative for the principal Ophite
emanation from the three words, ГР, Ьх,
К!ЭЛ, meaning either Deus fortis ser-
monvm, for which latter term there is
not a shadow of proof in the Hebrew ;
or fortitudinis, for which there is but
little more to be said. He adds, utram-
que expositionem offert E. Salomo Jar-
chius; which is not the case. The Vul
gate renders the chral- Xeyófievov
Deut, xxxiü. 25, by senectus tua, agree
ing with one of the two interpretations
offered by B. Salomon Jakchi p'P'2
'P' (i. PPD) I PB -\b p'3115 PPD
'P' VP' ]Э "|'71M 'P' -¡pb'PD
D'ÜU'PPP) P'3f D'3f>7 PPD 1ЛЛр1
At the days of thy prosperity, which are
the days of thy first condition, the days of
thy youth, so shall be the days of thine old
age, that are faint, feeble and tremulous.
Here Jakchi evidently identifies K3T
with 3K"T. He then adds a second ex
planation ppfo P'P'P ¿3 . . . . I'P'3
ïfo7 VP' Pipp ÍD P'DIU
¡>fHD' pfó ¿jos r»if>37 miibo Í0D
"PUI ГП'РЗ РЭЧ13Р РРЛ0 As
thy days. . . . (all the days in which thou
shalt perform the will of God,) so shall thy
return be ; for all lands shall bring money
to the land of Israel, which shall be blessed
is rendered as making return. But in
neither case does Jarchi render the
term as sermo; and if he assigns to it
the meaning of substance or reditus,
this is very wide of robur and fortitude.
The Hebrew etymology, therefore, of
La Croix falls to the ground; and
possibly it was a sense of his own vul
nerability that made him spare other
expositors, for he adds, sed non sunt
irritandi homines, qui fomum in cornu
gerunt. Gesenius, arguing from the
* ->
Arabic analogy 1<_JJ to rest, says that
the term should have been rendered, as
thy life is, so shall be thy death; Wie
dein Leben, so dein Tod. Altogether,
therefore, 6<31 must be set aside. Feu-
ardentius imagines the term to mean
a patribus gtnitus; which
makes no suitable sense, where the Л5оп
is first of a series ; or qui generavit patres,
which scarcely consists with the analogy
of the Hebrew language. The names
that follow being principally borrowed
from a true theology, in this instance
also the derivation may be taken from
the Chaldee П'1ПЗКТ?КЧТ|, Dominus
Deus Patrum, a name peculiarly applica
ble ; Ialdabaoth being said to have made
choice of Abraham after the flood.
3 'Iai = 'Iaii, the Greek equivalent
of Jehovah; upon which the reader is
 HiERESIS CABBALISTICA. 231

angelos, et conditores subjiciunt per 'ordinem sedentes in coelo ¿'?^

secundum generationem ipsorum, non apparentes, regere quoque GmÀs"Ï.'t"
cœlestia et terrestria ; primo ipsorum laldabaoth contemnente xxx-
matrem, in eo quod filios et nepotes sine ullius permissu fecerit,
2adhuc etiam angelos, et archangelos, et virtutes, et potestates,
et dominationes. Quibus factis ad litem et jurgium adversus
referred to p. 33, note 8, and to the edi ¿otiv h pÂaip wvevfia àicépatov, and dark
tor's Hist, and Theo, of the Creeds, p. 249. ness is defined in a manner that har
It may be observed that the Tetragram- monises tolerably well with this solution
maton ПЧП* in the Cabbalistic Sephiroth, of the name Astaphseus, тд Si акЬто*
is not at the head, but in the centre of vSwp iarl <poßep6t>. HiPPOL. v. 19. But
the series. So here it occupies a sub the presence of such a term among the
ordinate position to laldabaoth. Sa- easily recognisable Hebrew appellatives
baoth, Adoneum, Eloeum, are of course of the Deity is a difficulty. An Arabic
the several terms . DT11?«, solution will be thought perhaps not less
of which nothing need be said further so ; although for this Koaiwiroí&s dyyeXot
than that they give the name and title a very appropriate meaning may be de
respectively to the 8th, 10th, and 5th of duced from the root < ñi.*. in ordinem
the Cabbalistic Sephiroth.
3 Magnum is bracketed for omission. redegit, and where the word next occurs,
It is not read in the Clebm. or Voss. the whole weight of MSS. and earlier
MSS., or in the Pass., and was probably editions establishes the reading Astanfei.
introduced by some writer mistaking the But a Hebrew derivation is more satis
IV. following for M. factory. Retaining therefore the same
4 Oreum. Referring again to the cab elements, and referring it to the áVaf
balistic theology, we may identify this \ty6fiivov fp¥, Is. xxii. 18, which the
term with the word ИХ, light, which LXX. renders by the selfsame word
we have already had in Harmogen, see ot¿0cu>o5, we may identify it with the
p. «3, n. I, to which it may be added, first of the Cabbalistic Sephiroth 1ЛЭ,
that the third of the Sephiroth, corona, of which the mystical name
was called by this name, as illuminating ПТ18, I AM, was the exponent. It is
the five Sephiroth next in order ; indeed also worthy of remark, that in this place
there is no term of such universal com the Clebm. MS. reads Adstafcum, indi
bination with others in the Cabbalistic cating the H. The usual Clialdaic word
theology as ИХ. for a royal tiara or diadem is KRQJÏÇ,
s Astaplueum. La Croix interprets the same as the Hebrew E|'3Y, as the
this name as nDDL"n, inundatio; and emblem of power, therefore, it may sym
Obigen, in recording the Ophite mode bolise the lowest of the Sephiroth, viz.
of addressing each of these ЛЗопз, says VÛ = Л1Э^Р, the Kingdom ; compare
that Astaphseus was invoked as the the cognate term i^ovala,
third in order, rplrns"kpxuv wi\vs 'ката- p. 69, note 3.
фале, Ыакотге irpilyrnt vSaros àpxfy, * areothae clearly represents àperât,
к.т.\. с. Celé. vi. 31. The Sethian so the word Svfdfitu following being ren
far agreed with the Ophite as to com dered virtwtes. Subjiciunt, as before,
bine the element of water with one of expresses vTrorWevrai, they гирроге.
his three first principles, ai Si t&v ápxüv 1 See pp. 44, 45.
tprjaiv ovalai, <pwt ка1 акбтог toùtuv Si 8 tri Si.

^
 232 OPHITARUM

хх'ш'з тгpos tov irpwrov . . . tov êè adv/u^a-avra, eis rr¡v

°massxiÍv rpvya ríjs v\r¡s èpeîaOai [/. I. èpei§e<r6ai~^ rr¡v évvoiav, ка\
XXX. 5. „ ,\ Til/ i !У 1 ' •? /
yevvrjarai viov . . . ocpiofiopcpov eÇ avTis • • • eirá Kavyw-
fxevov . . . eiirelv, 'Eyw Qeos ка\ Пат^, /cat virep èfiè ovêeis.
Tr]v Sè firjTepa Suv^epavacrav eirißorjaai avT(í>, M>? y^evêov
é(TTi yàp virèp <rè Tiarhp dirdvrcov, irpwTOS "AvOpanros

eum conversos esse filios ejus de principatu : propter quae con-

tristatum Ialdabaoth, et desperantem, conspexisse in subjacen-
tem faecem materiae, et consolidasse concupiscentiam suam in m. 11
earn, unde natum filium dicunt. Hune autem ipsum esse Nun
in figura 1serpentis contortum, dehinc et Spiritum, et animara,
et omnia mundialia : inde generatam omnem oblivionem, et
malitiam, et zelum, et invidiam, et mortem. Hune autem
serpentiformem et contortum Nun eorum adhuc magis evertisse
Patrem dicunt tortuositate, cum esset cum Pâtre ipsorum in
2¡Q (j cœlo et in paradiso. j Unde exultantem Ialdabaoth in omnibus
his quae sub eo essent gloriatum, et dixisse : Ego Pater et Dem,
et super me nemo. 2 Audientem autem matrem clamasse adversus
eum ; Noli mentiri, Ialdabaoth : est enim super te pater omnium
primus Anthropus, et Anthropus filius Anthropi. Conturbatis
autem omnibus ad novam vocem, et inopinabili nuncupatione,
et quaerentibus unde clamor, ad avocandos eos, et ad se sedu
cen, i. 26. cendum, dixisse Ialdabaoth dicunt : Venite faciamus hominem ad
imaginem nostram. Sex autem virtutes audientes hase, matre
dante illis excogitationem hominis, uti per eum evacuet eos a
principali virtute, convenientes formaverunt hominem immensum
latitudine 3et longitudine: 4scarizante autem eo tantum, advex-
erunt eum patri suo, et hoc Sophia operante uti et illum

1 Hence the appellation of Ophites
was applied to this heretical sect. See
the Libellus affixed to the Prœscriptio
of Tebtdlman. Sic rwrmm Ialdabaoth
istum in indignationem conversum ex se-
metipso edidisse virtwtem, et similitudinem
serpentis, et Ьлпе fuisse viHulem in Para-
diso, &c. c. 47.
2 Theodoret rather indicates indig-
nantem.
3 et longitudine are omitted in the
Clebm. MS. This notion is also bor-
rowed from the Rabbinical Xrip^/iara of
the Jews. The Talmud, Tr. ЛИ'ЗП, an
almost contemporaneous production,
says, on the authority of R. Eliezer,
that Adam, when created, reached from
earth to the firmament of heaven.
nj? рКП (Ö pSWin DTK "whit ""I
JPp"ft. WhileR. Jüdah was contentwith
saying that he stretched from one end
of the earth to the other. Р^КЧП DIN
 H^RESIS CABBAUSTICA. 233

[siippl. ка\ "A.v6ptoiroç] Yloç 'AvôjOcoVoi/ . . . Toutwv Sé <pr¡<riv ¿'S:^

4 / ~ \ ' ~ VI f TT * Vi А л ' GR. I. xxxiv.
акоьаая twv Aoyoov tov o<pews о Натур ecptj, ¿\eure iroirj- mass. i.
(rwfMev avBpunrov кат eiKÓva qfiwv.

о. по. evacuet ab humectatione luminis, uti non 'posset erigi adversus

eos qui sursum [sunt], habens virtutem. Illo autem insufflante
in hominem spiritum vitœ, latenter evacuatum eum a virtute
dicunt : hominem autem inde habuisse Nun, et Enthymesin ; et
haec esse quse salvantur, dicunt : et statim gratias agere eum
Primo Homini, relictis fabricatoribus. /
4. Zelantem autem Ialdabaoth voluisse excogitare evacuare 3 Oj -p-
hominem per fœminam, *et de sua Enthymesi eduxisse foeminam,
quam illa Prunicos suscipiens invisibiliter evacuavit a virtute.
Reliquos autem venientes et mirantes formositatem ejus, vocasse
earn Evam, et concupiscentes hanc, générasse ex ea 8 [sibi] filios,

IBID ЦП рКП ^IDO, And R. Solo-
MON with greater precision tells us, that
when the Protoplast lay down, his head
was in the East, his feet in the West.
Vbj-ll rniûb 1E>tn ПМ 33155» ГРП&УЗ
Later writers pretend to give the
measure; this same fable is repeated in
the Tract Sanhédrin of the Talmud, and
transferred to the two highly ancient
Rabbinical writings, the Midrash Tehil-
lim or Commentary on the Psalms, Ps.
cxxxix, and the Bereshith Babba " D. xxi.
The Cabbalistic treatise, Idra Babba,
measures the length of Microprosopus or
the psychic Adam by the worlds through
which he extended, ПОК К1ЛГП ГРЗЧК
t'öbj? N'jom pva-itn \mo. с. xi.
4 Scarizante, writhing. So the Li-
bellus in the works of Tertullian
(Prcescr. 47), et quia ab infirmioribus et
mediocribus virtutibus institutus esset,
quasi vermem jacuisse reptantem. The
very word, however, occurs in Hippoly-
TOB, as we have already observed. Com
pare p. 197.
1 The Ab. reads posse, the Greek
may have been, слтте p.^ îiVa<70ai. Sunt
is omitted in the same MS.
1 et de sua Enthymesi. Baur incor
rectly observes that the Greek words
Kal àirb rr)s ivOv/ijaws airrov should have
been rendered et de ejus Enthymesi (sc.
Adami), for Adam was inspired by Ial
dabaoth with NoOs and 'ЕгОДмрги, which
were then imparted through him to Eve.
See Baur's Christliche Gnosis, p. 175,
but an ideal and not the choic Eve is
here intended. Cf. note 3, end.
8 Sibi, Ar. ; it is omitted in the
Cl. There is much similarity between
the Ophite theory of the generation of
angels by these inferior Жоп», and the
account preserved to us by Hippolytos
of a parallel àyyeXoyovla, as imagined
by Justin, the Gnostic, whose opinions
he records somewhat at length ; only in
this latter case the principal ápxh is the
generative cause of the angels' existence.
The passage in Hippolytüs is Ph. v.
26: ISùv obv b Я-ОТТ)/) тт)* р^ожЛрва/ои
ixeímpi áwpóypwffTos ¡Sv TÍjx'ESé/i, rj\0ex
els ÍTrtevplai> aiVHjs. 'E\a>el/¿ bé ф-qaiv
KaXeîrai ovtos b тгат^р' oùbèv r¡TTOv ¿irc-
Oófinae Kal 4¡ 'E5¿jU tov 'BXuel/i, xal
awifyayev avroits т/ éirí6vpia els piav
0t\ía? eövotav. Tevv^ dé áirb tt}s ffvvó-
Sov tt)s Toiai/rr/s b тгат7)р ík ttjs 'ESí/í
¿avrip ayyéXous búSexa. 'Ovápara Sé
éffri tCjv waTpucwv áyyéXtov rábe' Mtxa^A,
K.T.X. See p. 236, note 4. The names
 234 OPHITARUM
^lib.l quos et angelos esse dicunt. Mater autem ipsorum 'argumen-
GiÎAssxïiT' tata eSlV Per serpentem seducere Evam et Adam, supergredi
7 prseceptum Ialdabaoth ; Eva autem quasi a Filio Dei hoe
audiens, facile credidit, et Adam suasit manducare de arbore,
de qua dixerat Deus, non manducare. Manducantes autem eos
cognovisse earn qure est super omnia virtutem dicunt, et absces-
sisse 2 ab his qui fecerant eos. Prunicum autem videntem,
quoniam et 3per suum plasma victi sunt, valde gratulatam, et
rursum exclamasse, quoniam, cum esset Pater incorruptibilis,
olim hic semetipsum vocans Patrem, mentitus est : et cum Homo
^0 g olim esset et 4 Prima Fœmina, et ähsec adulterans peccavit. /ial
dabaoth autem propter earn quae circa eum erat oblivionem, ne
quidem intendentem ad haec, projecisse Adam et Evam de para-
diso, quoniam transgressi erant praeceptum ejus. Voluisse enim
filios ei ex Eva generari, et non adeptum esse, quoniam mater
sua in omnibus contrairet ei, et latenter evacuans Adam et
Evam ab humectatione luminis, uti neque maledictionem parti-
ciparet, neque opprobrium, is qui esset a principalitate spiritus.

also are added of the nrrrpiKol ¿yyé\oi,
which preserve a family likeness with
the names of some of the angels, &c. in
other Gnostic systems, such as Bd|3eX,
'Axapûs, Ncíos, KavtBav (f KauXa/caO).
Philos, v. ib. And the account both of
Irenaus and Epiphanios may be recog
nised in the following puerile Rabbinical
romance. »П Ь DK. ТОК J1D*D W
|1D*D '"1 ТОКЧ D»nn Ьэ ]0»К
diko nun пеп'ш пзе> О'вбип пко
к*т п:оо рооппо опэтп ninn vn
dito rr6i\ Beresh. ВаЬЪ. in Gen. iii.
îo. The same, however, is said of Adam
and Lililh seine erste Frau (Göthb).
For as a Cabbalistic distinction is drawn
between the protideal Man, Gen. i. 27,
and man, of bodily organisation, Gen.
ii. 7, so also with Woman ; and before
Eve was taken from the side of Adam,
there is a Rabbinical account of a more
spectral creation; thus the Sepher ben
Sira having quoted the Scripture, it
is not good that man should be alone,
Gen. ii. 18, proceeds to say that ПЗ' рП
nKipi Kin юз лопкл to пе»к \b к-а
IVVv, Ood created woman, such as Adam
was, from the earth, and called her Lilith.
гцгш поли pn ПВО ЛЛ'П К1?
D'TOC^I And thisphanlom was not offlesh
and blood, bul of the dregs of the earth,
and of her a series of spirits were gene
rated. The reader will pardon the pro
duction of this trash, but it is necessary
that the ravings of heresy should be
traced to their source.
1 argumentata est, the translation,
as Stieben imagines, of ¿jrexf'p')<re.
But it is scarcely probable that the
translator should have rendered it by a
forensic term, when the more obvious
conata est would have preserved a perfect
sense. ireKfialpero, as proposed by
Grabe, is also open to qbjection. We
fall back, therefore, upon Massdet's
conjecture èffotpiaaro, callidc molita est.
3 ab his, i. e. Ialdabaoth &c.
3 per suum plasma, the pair, though
Baub, upon insufficient grounds, would
limit it to Eve ; " Ohne Zweifel ist hier
unter plasma bios die Eva zu verstehen,"
for Ialdabaoth and his compeers were
thwarted by both.
* Spiritus S. Primœ Fœminœ, p. 247.
e i.e. Eva.
 H^ERESIS CABBALISTICA. 235
Sic quoque
* x vacuos a divina substantia factos, maledictos esse ab xxviu.
"в. i.4.
eo, et dejectos a cœlo m hunc mundum docent. Sed et serpen- GmaSs*iív-
tem 'adversus patrem operantem dejectum ab eo in deoreum **x 8-
mundum : in potestatem autem suam redigentem angelos qui hie
sunt, et ipsum sex filios générasse, séptimo ipso exsistente ad
imitationem ejus, quae circa Patrem est, hebdomadis. Et hos
Septem dsemonas mundiales esse dicunt, adversantes et resis
tentes semper generi humano, quoniam propter eos pater illorum
projectus est deorsum./
5. Adam autem et Evam prius quidem habuisse levia et 3)0/2
clara, et velut spiritalia corpora, quemadmodum et plasmati
sunt ; venientes autem hue, demutasse in obscurius, et pinguius,
et pigriue ; sed et animam dissolutam et languidam : quippe a
factore tantummodo 3 insufflationem mundialem habentes, quoad-
usque Prunicos miserata eorum, reddidit eis odorem suavitatis
humectationis luminis: per quam in commemorationem venerunt
1 Throughout, this section is full of from the garden of Eden, to till theground
Rabbinical allusions and statements. (Adamah), from whence he was taken.
Here we have reference to Adam's fall s adversus patrem. Ialdabaoth was
from the fourth heaven, in which the ignorant of the superior powers of this
scene of Paradise was laid, to this lower Bystem. The serpent Nûs was his off
earth, as we read in the ancient treatise spring. Prunicus acting upon Adam
ibon рЩ ГПЭТК jne>"B, Of the Seven and Eve by the serpent, caused their
Earths, the correlative of seven firma defection from Ialdabaoth, but at the
ments. Paradise was the fourth in an same time their eyes were opened, and
ascending scale, ]\ШГ\П DIN they obtained that knowledge of the
пллплл pió лгрл irte» pj> po supreme power which was denied to
"m DIE» Dt? |W ienn DipD Kint? Ialdabaoth.
"?DJ p^iOn DIN DC? D»Jt? |1»31.... 3 Being formed, as the book Zohar
nxo пЬпз nawi no'si ins vbv on the Song of Solomon says, from the
Ьэз огбо л*п лэвллол зчпл anb) same dust of which the temple was sub
DïpD )Ь Л*Л sÓC? ЮЛЛ р«Л ЛЗВ1 Ti sequently formed ; Diió лгрп ana
лз"рп inbifö л*т пост тлогб pneu b'tsj кепро'»эт кчвуоре'юп
лЬуо1? ЛООО ÍTJE» К'ПР ПШКЛ "?JÍ «m клово ча:ю пел кпплк in
'ПаП 1ППЬК"1 'NJC ¿ncí wAen (А« Al the same way the material from whence
mighty drove forth Adam from Paradise the first parent of the human race was
he cast him on the lowermost earth, a place made, is thus described by the Gnostic
ofdarkness and void. . . . And when A dam Justin: oí тоО'ЕХше!/* äyye\oi Xaßivres
came there, fear and dismay and ex àirb tt¡% KaWlarnt yrjs, tovtístui ovk àiri
ceeding great darkness fell upon him, and той 0npiúSovs fíípovs rr¡s 'Шер., á\\á
the gleam of the flaming sword was in àirb tCív virèp ßovßwva ávdponroeibüv
every spot and corner of this earth, so that Kai T]p.épw хшР^" 74'» то'оиш» то»
he had no place to hide himself. . . . The Ырштгои. HlPFOL. Phil. V. гб.
Almighty then raised him to Adamah, We have already had occasion to
the second in an ascending series, as it remark the distinction drawn between
is said, and the Lord God sent him forth ЛОВ>3 and CSi, p. 161, n. 3.
 236 OPHITARUM

хх1ш!5. suam ipsorum, et cognoverunt seipsos nudos et corporis materiam;

GmÀ'ssxÏ'v' e^ cognoverunt, quoniam mortem bajulant, et 'magnanimes ex-
*x*- '•>■ stiterunt, cognoscentes quoniam ad tempus corpus circumdatum
est eis : et escás quoque invenisse eos, prseeunte eis Sophia, et
satiatos coisse invicem carnaliter, et générasse Cain, quem de-
jectibilis serpens cum filiis suis statim suscipiens evertit, et
adimplevit mundiali oblivione, in stultitiam et audaciam immit- m. m.
tens, ita ut et dum fratrem suum Abel occideret, primus zelum et
mortem ostenderit. Post quos secundum providentiam Prunici
dicunt generatum Seth, post ?Noream : ex quibus reliquam
multitudinem hominum generatam dicunt, et ab inferiori heb- в- m-,
domade in omnem malitiam immissam, et apostasiam 3superiori
sanctae hebdomadœ, et idolatriam, et reliquam universam con-
temtionem, cum contraria eis esset semper mater invisibiliter, et
proprium salvaret, hoc est, humectationem luminis. Sanctam
autem hebdomadam septem Stellas, quas dicunt planetas, esse
volunt, et projectibilem serpentem duo habere nomina, 4 Michael
¿0 f£> e* ^amae^ dicunt. ^Iratum autem Ialdabaoth hominibus, quo-

1 magnanimes: longanimes would the fall of man by means of the serpent,

have been the better word, meaning
patient, /xaKpoßvfioüvres.
2 Abund. Norean: ТПЦЗ, pitdla, of
whom nothing is known.
8 The conjectural emendation of
Gbabe makes out a consistent sense, a
superiori sancta hebdomade; having
reference to the defection caused by
Prunicos. The superior hebdomad was
headed by Bythus, the inferior by Ial
dabaoth.
4 Michael was the first of the /np-pi-
Kol Ä77eXoi engendered by 'EXweiju and
'ESé/i. See p. 233, note 4. He had in
charge the element of water, as in the
book »Tlöji it is said, ЬкЗПЭ
ерю Ьв> х» Kin nabi ото iw son
This is in keeping with the notion that
the serpent, or NoOs, was the offspring
of Ialdabaoth, who had himself a watery
origin. He was the tutelary angel also
of the Jewish people, from the time
when he wrestled with Jacob. In the
Cabbalistic account of angels Sammael
was the evil spirit that brought about
and was called the Angel of Death, the
Prince of Air. So in Gen. iii. 6, the
Targum of Jonathan has КПШ ЛОП1
ЬкВр Л; The woman be
held Sammael, the A ngel of Death. Mai-
monides also in the More Nevochim, II.
30, says that Sammael is but another
name of Satan, and that he tempted
Eve under the form of the serpent ; in
the Commentary also Debarim Rabba he
is called D'JüfPI Ь'Э СЖ1 Jfêh ЬщО
Sammael, the evil one, chief of devils.
He was also known, according to R.
Elias, as Asmodeus. The reading of
Safiawà is found in Theodobet, Kai rhu
дфкЬрорфоу Sè èKeîvov Mt^íi^X ка1 2а/шр-
và àmpdÇown. H. Fab. I. 14. If it were
not for the translation, and for the Rab
binical authority for Sammael, this might
be imagined to be a true reading; for
as summed with the Hebdomad, the
Serpentiform Жоп made an Ogdoad,
i. e. Wipty, octavus. Sammael is cer
tainly a name mali ominis to give to the
symbol of Intellect.
 HJERESIS CABBALISTICA. 237
niam eum non colebant, neque honorificabant, quasi Patrem lib. i.
. .7. • xxviii. 6.
et Deum diluvium eis immisisse, ut omnes simul perderet. GmÁssxi'v-
Contra stante autem et hic Sophia, salvatos eos esse qui circa xxx- '"•
Noë erant in area, propter humectationcm illius luminis quod
ab ea erat, per quam iterum adimpletum esse mundum homini-
bus : ex quibus quendam Abraham elegisse et ipsum laldabaoth,
et testamentum posuisse ad eum, si perseveraverit semen ejus
servions ei, dare ei haereditatem terrae. Post per Moysen
eduxisse ex iEgypto eos qui ab Abraham essent, et dédisse
eis legem, et fecisse eos Judaeos, 'ex quibus elegisse Septem
dies, quos et sanetam hebdomadam vocant. Et unusquisque
eorum suum prœconem assumit ad gloriandum, et Deum
annunciandum, uti et reliqui audientes glorias, servirent et ipsi
his qui a prophétie annunciantur dii. / Sic autem prophetas ^ ®l ^
distribuunt : hujus quidem laldabaoth Moysen fuisse, et Jesum
Nave, et Amos, et Abacue: illius autem Iao, Samuel, et Nathan,
et Jonam, et Michaeam : illius autem Sabaoth, Heliam, et Joel,
et Zachariam : illius autem Adonai, Esaiam, et Ezechiel, et
Jeremiam, et Daniel : illius autem Eloi, Tobiam, et Aggaeum :
illius autem Orei, Michaeam, et Nahum : illius autem 2Astanfei,
Hesdram, et Sophoniam.
6. Horum igitur 3 unusquisque glorificans suum patrem et
Deum, Sophiam et ipsam per eos multa locutam esse de Primo

1 There is some difficulty in these suggested by some such words as fol

words, and Grabe, contrary to his usual
custom, waives it. Massuet, consider
ing that Judaeos is the antecedent to
which ex quibus refers, casts about for
some Greek equivalent for dies apply
ing to these planetary Л5опв, that may
assist to clear the sense. He considers
that <pdea is such a word, the meaning
being, that laldabaoth made the Jews
his peculiar people, and that the seven
.Жопа chose each a prophet to glorify
himself. But it is difficult to imagine
that the translator having the word
фбла, or any other such word in his
text, should have rendered it by dies,
thereby confounding a very palpable
and easy meaning. The best way, how
ever, to look at all these difficulties is
through the medium of the Greek ; the
Latin translation was in all probability
low. 'E£ (Sx (xpovüv seil.) ¿(cX¿£a<r0cu
ras ¿irrá rjfiépas, ds (cal rip> àylav 'E/S-
SoßdSa. каХоСоч. Kai efs (kcuttos airrû»
тЬр карька abroo TrpoaXapßdvct els rb
Soídfecr&u (tai áira77¿XXe<r0ai rbv Oebv,
ïva Kal írepoí twv iiralvwv áKoóovres,
aùrol bov\eúffu¡ffi rots 8ia rwv тгрофцтиу
àiriryyeX/ià'Oit Oeots. Each deified day of
the week had his ministering prophets.
Cf. the sequel, Horum igitur unus
quisque glorificans suum Patrem et Deum.
a The Clebm. MS. has Astanfi dei.
• Unusquisque glorificans; the use of
the participle without a finite verb,
though rare in classical writers, is not
wholly unknown, e.g. offre yhp èv ravr¡-
yúpeffi raïs Kowaîs bibbvres yípa та
vo/tifó/teva, offre KopivBííp ávSpl irpo-
Karapxbuevoi twv lepûv. Thucyd. i. 25.
In such cases the finite verb must be
 238 OPHITAKUM
^lib. i Homine 1 et incorruptibili Жопе, et de illo Christo, qui sit sur-
GmIssxi'v' sum' dicunt, praemonentem et remorantem homines in incorrup-
xxx "■ lg- tibile lumen, et in Primum Hominem,et !in descensionem Christi :
in quibus conterritis principibus, et admirantibus novitatem in
his quœ a prophétie annuntiabantur, operatam esse Prunicum
per Ialdabaoth nescientem quid faciat, duorum hominum factas
esse emissiones : alterum quidem de sterili Elizabeth, alterum
30; 4- autem ex Maria Virgine. fEt quoniam non haberet eadem ipsa
requiem, neque in coelo, neque in terra, contristatam invocasse
in adjutorium matrem. Mater autem ejus, Prior Foemina,
miserata est super pœnitentia filiœ, et postulavit a Primo
Homine adjutorium ei mitti Christum : qui et descendit emissus
ad sororem suam, et ad humectationem luminis. Cognoscentem
autem earn, quœ deorsum est Sophiam, 3 descenderé ad fratrem
ejus, et annuntiasse ejus adventum per Johannem, et préparasse
baptismum pœnitentiœ, et ante adaptasse Jesum, uti descendens
Christus inveniat vas mundum, et uti per filium ejus Ialdabaoth
fœmina a Christo annuntiaretur. Descendisse autem eum per
Septem cœlos, assimilatum filiis eorum dicunt, et sensim 4eorum
évacuasse virtutem. Ad ipsum enim universam humectationem
luminis concurrisse dicunt, et descendentem Christum in hunc
mundum, induisse primum sororem suam Sophiam, et exultasse
utrosque refrigerantes super invicem : et hoc esse sponsum et
eponsam definiunt. Jesum autem quippe ex Virgine per Ope
rationen! Dei generatum, sapientiorem, et mundiorem, et jus-
tiorem hominibus omnibus fuisse ; B [in] Christum perplexum
Sophias descendisse, et sic factum esse Jesum Christum.
¿0, 1 5 7. Multos igitur ex discipulis ejus non cognovisse Christi
descensionem in eum dicunt: descendente autem Christo in

supplied from the context ; here perhaps
multa loculus est must be understood
from the following sentence. There is
no need to alter the passage, as Gbabk
conjectures, to unoquoque glorificante,
much less to supply, as Massuet pro
poses, the substantive verb est.
1 The Clerm. MS. omits et incor
ruptibili ¿Eone, it was a synonym for
the First Man, and looks like a gloss.
3 The Arund. has inde, the true
reading may have been in inde descen
sionem, tls TÍ;» (rOcr Ka.Tdßa<ru> ХрютоО.
3 Massuet observes that the sense
requires descenderé ad se fratrem suum.
* The Clermont MS. reads eos, in
ducing the notion that the original
reading may have been eos évacuasse a
virtute ; the translator's ф1\г X¿£ís.
8 The particle in is omitted in the
Clermont, Pass., and Voss. MSS.,
and is included in brackets, as super
fluous. If admitted, we must suppose
eum to have followed it applying to
Jesum Christum, possibly in Xpm may
have arisen out of in eum.
 ERROR ANTIQUISSIMÜS. 239

Jesum, tunc 1 coincepisse virtutes perficere, et curare, et annun-

tiare incognitum patrem, et se manifeste Filium Primi Hominis Gmass''iív-
confiten. In quibus irascentes principes et Patrem Jesu, ope- xxx- 13-
ratos ad occidendum eum : et in eo cum adduceretur, ipsum
m. иг. quidem Christum cum Sophia abstitisse *in incorruptibilem
Л£опет dicunt ; Jesum autem crucifixum : non autem oblitura
ssuum Christum, sed misisse desuper virtutem quandam in eum,
quœ excitavit eum in corpore, quod et corpus 4animale et spiri-
tale vocant : mundialia enim remisisse eum in mundo. Viden
tes autem discipuli resurrexisse eum, non eum 5cognoverunt, sed
ne ipsum quidem Jesum cujus gratia a mortuis resurrexit. Et
hunc maximum errorem inter discipulos ejus fuisse dicunt, quo-
niam putarent eum in corpore mundiali resurrexisse, ignorantes 30j Щ
quoniam caro et sanguis regnum Dei non 6 apprehendunt. j Con- icor. iv. eo.
firmare autem volunt descensionem Christi et ascensionem ex
eo, quod neque ante baptismum, neque post resurrectionem a
mortuis, 7 aliquid magni fecisse Jesum dicant discipuli, ignorantes
adunitum esse Jesum "Christo, et incorruptibilem ^Eonem"heb-
domadi : et mundiale corpus animalium dicunt. Remoratum
1 The Clermont MS. reads cœpisse, KÓras Toö Zmrrç/jos àiiatTTÎjvai t^v парка.
other MSS. coincepisse, for which it is Uœr. F. i. 14. For ne, Ar. reads пес.
difficult to see any reason ; the first cujus gratia, St oí.
syllable possibly had its origin in the 6 Apprehendunt, agreeing with the
last letter of tunc preceding. Syriac libe which means occupare as
• The Clermont MS. omits in; but well as lutreditare ; the Syriac verb
it cannot be spared. See p. 228. might be rendered by KaraXaußdrew,
3 It is not improbable that the word but it is difficult to see how кХт/роио-
Jesu» may have been lost in sui, and играл, of the Greek text, should be
that the sentence originally ran non rendered by apprehendunt.
autem óblitum Jesus sui Christum. 7 Aliquid magni, the Clermont false
4 Which was to the material body, reading magnalia quœ indicates perhaps
as the prototypal Adamas was to Adam. the genuine words magna aliquœ, the
6 There seems to be a double mean equivalent of the Greek ueyaXa riva.
ing in cognoverunt; the disciples knew 8 The cod. Clarom. has Christum.
not Jesus invested with a body, кат • Massuet reads hebdomadali on
oUomulav, and they certainly knew not the evidence of the Voss, and Passera-
Jesus as he had lived upon earth, be TIAN MSS. He also substitutes ani
cause his body was resolved again into male for animalium, but without suffi
its original elements ; so Hippolttds cient authority. Grabe's text involves
says that the Saviour's last words to no material difficulty, and it is followed.
the blessed Virgin, according to the It should be noted that the disciples
Ophite interpretation, applied to the are said to have been ignorant of the
animal and material body alone ; Tvvai, fact that Jesus was raised from the
àiréxet* ffov Tbv vUtj rovréari rbv ^и\1- dead, not in a body of flesh, but in a
Kbv &удрштг№ Kai rbv ^ot/cóp. V. 26. heavenly body, with which some efflux
Theodobet also says that they consider of Christ was united ; also that they
ed Toùt ÓTixrroXoút яЛак^Мрчи, сею/и- were not aware that Christ was only
 240 OPHITARUM ERROR ANTIQUISSIMUS.
LI?.A autem eum post resurrectionem 1 xviii mensibus, et 2sensibi-
xxviu. 7» ,
GMAssxïiT' látate in eum descendente "didicisse, quod liquidum est: et
xx* paucos ex discipulis suis, quos sciobat capaces tantorum myste-
riorum, docuit hsec, et sic receptus est in ccelum, 4 Christo
sedente ad dexteram Patrie Ialdabaoth, uti animas eorum, qui
cognoverunt eos, post depositionem mundialis carnis recipiat in
se, ditans semetipsum, patre ejus ignorante, sed ne vidente
quidem eum, uti in quantum Jesus semetipsum ditat in Sanctis
animabus, in tantum Pater ejus in detrimentis factus demino-
retur, evacuatus a virtute sua per animas. Jam enira non
habiturum eum animas eanctas, ut rursus demittat eas in sœcu-
lum, sed tantum eas quae sunt ex substantia ejus, id est, quae
sunt ex insufflatione. Consummationem autem futuram, quando

united for a time with Jesus, but per
manently, through the incorruptible
.ЛЗоп, with the principal Hebdomad,
the archetype of that headed by Ialda
baoth. The Ophites argued that Christ
(see p. 228), being intimately united with
the incorruptible ДЗоп or Ecclesia and
with the principal Hebdomad, it was
impossible that he should have been
reunited with the mere earthy and cor
ruptible man after the resurrection ; the
mundial* corpus being common to all
other animals, and therefore inadmis
sible into the Pleroma. Baur certainly
misses the meaning of Iren-eus, where
he says, aus den Worten de» Irenœus,
scheint geschlossen werden zu müssen,
dass sie diese Vereinigung schon vor
der Taufe Statt finden Hessen. Christi.
Gnosis, p. 190. He is more successful
in explaining the Ophite notion of the
Resurrection of Jesus ; Jesus aber wurde
gekreuzigt, doch sandte ihm Christus
einen Geist von oben, der seinen Leib
wiedererweckte, doch nur den psychischen
und geistigen, denn das Weltliche Hess
er in der Welt. The Greek words in
the final sentence seem to hare been,
Kal тЬ KofffiiKbv <гшр.а rb twv fáüiv
фсипр.
1 xviii mensibus. See p. 26. It is
not improbable that this strange mis
statement may have originated from
abbreviated writing ; and heretics with
an imperfect knowledge of our Lord's
history may have read IH. M. HMS.
{'Inaovs ц' ■fipepah) as IH. MHSI. xviii.
mensibus. So the Saviour's name is com
puted in the Ep. of Barnabas, luna
Ыка, r¡ra óktú' ¿xets 'Iiffl'oöl' .... ArfKot
obv rôv 'lnaovv ¿v roís bval ypáaiiatn, c. 9.
And Clem. Al. Str. vi., rb Si 1 nal тЬ n
Toúvofjia <T7}fíalvei rb aorr^ipiov.
3 Sensibilitate, ahe^aeas, as in § 16.
s Didicisse. Perhaps the author
wrote тгавеЪ (egisse) 6 ipavepbv, which
the translator rendered as р.авеЪ.
4 Christo sedente ad dactram, i. е.
among those higher iEons of the prin
cipal Hebdomad, which were of the
Pleroma and therefore Sefio! with refer
ence to the lower or left Hebdomad,
headed by Ialdabaoth. The emendation
of Neander who would substitute Jesu
for Christo is unnecessary ; Jesus ist
dann in den Himmel erhoben worden
von dem himmlischen Christus und sitzt
zur rechten des Ialdabaoth, it. ». w.
Genet. Ent. 243. Cf. note p. 267. Die
Stelle Christo sedente ist wie schon Mos
heim bemerkt, offenbar fehlerhaft. Baur's
words are quoted by Stieren, and they
confirm Grabe's text. Die Worte sagen
nicht, was man sie sagen lässt, sondern
vielmehr, dass Christus rechts von Ialda
baoth, dem Vater Jesu, seinen Sitz ge
habt habe, d. h. im Pleroma, weil man
das Pleroma und das ausserhalb desselben
Befindliche wie Rechtes und Linkes un
terschied.
 CAINITA. 241
tota humectatio spiritus luminis colligatur, et abripiatur in ¿J* i.
ЛЕопет incorruptibilitatis./ Gmassxi'v'
8. Tales quidem secundum eos sententiae sunt : a quibus, xxx- 14-
velut ^ernaea hydra, multiplex capitibus fera de Valentini
schola generata est. 2 Quidam enim ipsam Sophiam serpentera
factam dicunt: quapropter et contrariam exstitisse factori Adas,
et^agnitionem hominibus immisisse, et propter hoc dictum ser
pentem omnium sapientiorem. Sed et propter positionem 3in-
testinorum nostrorum per quae esca infertur, 4eo [l. et] quod
talem figuram habeant, ostendentem absconsam generatricem
serpentis figurœ substantiam in nobis.

О. "АХХог êè, ovs JZdïvovç ovofiafovai ка1 tov Kct'iV Theod. н.

\ -~ \ > Fab. i. 15.
cpacrtv ек Ttjç avwOev avdevTia? XeXvTpôôcr6at, кal tov 'ïîerav,
ка1 tov KojOe, ка1 tov? 2ог5о/«'таг, ка1 "wávTas êè tovç
toiovtovç, trvyyeveîs iSlovç ôfioXoyovari. Kaî tovtovs vtto
fxèv tov TTOirjTov iAio~t¡Qrjvai, fir¡ée¡j.lav èe ßXaßrjv eioSi^aarOar

9. 5 Alii autem rursus Cain a superiore principalitate 31) i

dicunt, et Esau, et Core, et Sodomitas, et omnes tales cognatos
suos confitentur; et propter hoc a factore impugnatos, neminem
ex eis male acceptos [mala acceptasse]. Sophia enim illud

1 So Hippolttds says of the Naas- certain extent with the Jewish Cabbala,
Benes or Ophitee ; áXX' éVei tó\vkí</>o\¿s where a principal excellence of the
íotiv i] Tr\ámj Kai wó\viTxd>bs àXrj6ws Androgynous Microprosopus is de
itTTopovfíérrj vdpa, xarÀ pUav таОтф кефа- scribed as forming the internal viscera ;
Xàî 7raTa£aiTes . . . áirav то drjplov ävatpr}- ¡pnnw тхэл ч<л св>алк in
аоцег. Philo». V. il. piJfD Idra Rabba. XL. Moreover this
s IVís Sè airrbv tov Ьфа> tJ ооф1а glory spread ont forms the viscera.
trvveîval фао1, (cai oís évavTÍíp Gey тф * TheCLEBM. reading et is proposed
TTOLTjTjj iroXcfiovyra tôv 'Aôàjii е*£а7гат?)<гас in lieu of Gbabe's eo, for it returns
Kai StdwKévai tí¡v yvûvw, (coi rofrrov better into Greek ; the translator how
X^PÍV tlpr¡a6aL (ppovipLéraTov cívai ttóvtwv ever read iciKvvaav ostendentem, appa
tov btpiv. Kai •ríjp iro\vé\iKTov Sé tCjv rently in error for deiKvuffw ostendunt,
ilficrépav ivrépwv 8loiv tov бфеы5 irepi- the entire sentence running as follows :
/ceîcrt/ai тЬ crû/ta, SeiKvOcav rip fuiOYÓcoe 'AXXà (cai Sià tí¡v twv T)p.erépwv èvripwv
aoipíav той бфсш*. Theod. Донг. Fab. Blew, St iSv йафёрега1 то ßpäpu, (coi
I. 14. See also p. 21S, n. 1. 8ià то txeív TOidvde tt¡v рЛрфшаш, SeiK-
3 Hippolïtus represents the Ophite vvoiv áTtoKíKpvp.p.ivriv к. т. X. The sen
principal Mon, the serpent, as being tence as it now stands is unintelligible.
represented by the convolutions of the 6 Ouroi фао~1 tov Kdu* ёк тт}у
brain ; but vovs was typified by the lo-%vporépas Swd/xews VTdpxuv (coi TÍjs
eerpent, and the two ideas symbolise. avudcv ai8evrlav dXXà (coi ràv 'HcraO
This heretical account harmonises to a (caí tovs repl Kopè, (coi toi); ZoSo/tírat'
VOL. I. 16
 242 HI OMNES

xxlni 9 ' У^Р aro<p'ia оттер eî^ev èv avroîç, àvqpTravev è£ avrwv.

mass* г"' Kat tov TrpoSorriv Sè 'lovêav póvov ек TrávTwv twv ¿7ro-
XXxi, 1. . , , , s л , 4 * ft \ ~ *
агтоАшч Tavrrjv ea"xr¡Kevai Tr¡v yvwo-tv (pacri, icai oía tovto то
tí?? Trpo&oalaç èvepytjaai fJLvarr^piov. Tlpocpépovcri Sè1

quod proprium ex еа erat, abripiebat ex eis ad semetipsam.

Et haeo Judam proditorem 'diligenter cognovisse dicunt, et
solum prœ cseteris cognoscentem veritatem, perfecisse proditionis
mysterium : per quem et terrena et cœlestia omnia dissoluta
dicunt. Et confinctionem afferunt hujusmodi, 2 Judse Evange- g. из.
3iil Hum illud vocantes.y Jam autem et collegi eorum conscrip-
tiones, in quibus dissolvere opera Hysteraj adhortantur; 3Hy-
steram autem fabricatorem cceli et terrae vocant: пес enim
aliter salvari eos nisi per omnia eant, quemadmodum et Carpo-
crates dixit. Et in unoquoque peccatorum et turpium opera-
tionum angelum assistere, et operantem 4audire audaciam et
immunditiam inferre, 4 id quod inest ei operationi, angeli nomine
dicere : 6 O tu angele, abutor opere two : O tu illa potestas, per- м. па
ficio tuam operationem. Et hoc esse scientiam perfectam, sine
6tremore in tales abire operationes, quas ne nominare quidem
fas est.
rbv 5è lÁßè\ ёк TTjs àadevecTêpas Svvd- 8 "fiare nal cwraypÁTibv ti <pépeiv
/tews vTdpxew ■ ■ ■ • They adopted also ¿| 6vbp.aros aùrov, ô eùayyéXiov той
the monstrous notions brought by the 'loúSa KaXovai. Kai âXXa тша avy-
Jews from Babylon, described in p. 233, ypdp.fjLa.Ta (kravrus irXdrTovrai ката tt¡s
n. 3. Talaras 5è ràç Swd/xeis ту Eifa irpoff- "ÏVrépas" Tjv 'To~Tépajf rbv Troiryrty tov
тгХа/ceícras yçyevvqKèvai. rbv KáiV каХ irdvros toútov tov kvtovs, ovpavov те
rbv 'Aß4\ic.T.\. Epiphan.äet.xxxviii. Kai yyjs KaXovffi. Kai pjj bvvaoSal <paai
1 äxpißäs éireyruKévai. EPIPHAN. o-udrfaeo-dal riva, èàv p.7] dtà ттартья*
Heer, l. с. Xwpfyra<ru>, ws ка1 ó KapwoKpdrr¡s Xéyet.
3 Ирофёроып 5è avrov ко! evayyfXwv, Epiphan. I.e. vid. p. 207. "To-répa may
оттер èKeîvoi avvTedeÍKao't' èKeîvos yàp be identified with the abortive Tde-rj of
evdùs ri}v àyx&yv £Xa/3e ttjs vpobovias Achamoth.
[ilo-Bóv. Kai та áireifnffiéfa irpdrrovres, 4 For audire I would read audere,
àyyiXov twos ¿wiKéyoutriv Ôvofia, ws and, et quod, for id quod, q. d., and
ènelvif Síjffev tt¡v àaêXyeiav xaPlíóf^"of that which the action imports they express
Kai tovto è(j> èKdGTns Idéas àKo\d<jTov in the angel's name.
•JTOiovffiv. Efrai yàp rots ttjs dKÓXao-ías 5 ó 8еЪа äyyeXe, катахрйр.а1 <гои тЬ
etSemv lo~apWp.ovs ти/às áyyéXovs Xéyov- tpyoV i) beîva i^ovaía, irpdrrw aov ri¡v
<ru>, ot вераже-úovTai toís Bpoip.hois. жра%а>. Epiphan. I. с.
Thbod. H. Fab. i. 14. 6 Clbkm., but timoré Ar., Voss.
 VALENTINI PROPAGO. 243

cap. XXIX. gbS1-"«:

MASS. I.
Quibus temporibus fuerunt omnes, qui prcedicti stmt, x%"' '

et a quibus initia et doctrinas acceperunt.

A TALiBus matribus, et patribus, et proavis eos qui a Va- 3^)3
lentino sint, sicut ipsœ sententiae et regulas ostendunt eos,
necessarium fuit manifeste arguere, et in medium afferre dog
mata ipsorum, si qui forte ex iis pcenitentiam agentes, et con-
vertentes ad unum solum conditorem et Deum factorem univer-
sitatis, salvari possint : reliqui autem non jam abstrahantur a
prava quasi verisimili suasione eorum, putantes majus et ali
quid altius ab iis scituros se mysterium; sed a nobis bene dis-
centes quae ab illis male docentur, derideant quidem doctrinam
eorum, illorum autem misereantur, qui adbuc in his tam miser-
rimis et instabilibus fabulis tantam elationem assumserunt, ut
meliores semetipsos reliquis propter talem agnitionem, imo ig-
norantiam, arbitrentur. 1 Delectatio autem eorum hsec est;
sive 2adversus eos victoria est sententiœ eorum manifestatio./
Quapropter conati sumus nos Universum male 3 compositum vul-cf.i. is. 3/>
pécules hujus corpusculum in medium producere, et aperte
faceré manifestum. Jam enim non multis opus erit sermonibus
ad evertendum doctrinam eorum, manifestam omnibus factam.
Quemadmodum 4bestiae alicujus in sylva absconditœ, et inde im-
petum facientis, et multos vastantis, qui segregat et denudat syl-
vam, et ad visionem 6perduxit ipsam feram, jam non elaboravit
ad capiendam, 6 videntes quoniam ea fera fera est: ipsis enim
adest videre et cavere impetus ejus, et jaculari undique, et vul
nerare, et interfícere vastatricem illam bestiam. Sic et nobis,
cum in manifestum redegerimus eorum abscondita et apud se ■
tacita mysteria, jam non erit necessarium multis destruere 1^
eorum sententiam. Adest enim et tibi, et omnibus qui tecum
sunt, ad hsec quae prsedicta sunt exerceri, et evertere nequam
ipsorum doctrinas 7et inconditas, et apta veritati ostendere
1 Delectatio, detectio Feuard. sine, struction of the genitive absolute.
iJtoí, eane. 8 This reading of the Clerm. MS. is
9 Grabe quotes from S. Jerom. adv. preferable to adduxit, of Gr. and Mass.
Pel. c. 4. Sentential vêtira» prodidiste, • vidente», this enallage may have
tuperaue ett. Patetprimafronte blatphe- arisen from a false reading in the Greek,
mío. Non песеш habet convinci, quod such as ipûvres 6ri for ipûv Sri, but
tua ttatim profettione blatphemum ett. iptis is no unnatural transition in a
3 Clerm., but compotitœ Ar., Voss. lively description.
4 Bestia alicujut. The Greek con- 7 et is omitted by Grabe.
16—2
244 HI OMNES VALENTINI PROPAGO.

dogmata. Cum igitur hase sic se habeant, quatenus promisi,

socundum nostram virtutem inferemus eversionem ipsorum,
omnibus eis contradicentes in sequenti libro : (enarratio enim
in longum pergit, ut vides) et viatica quoque dabimus ad ever
sionem ipsorum, occurrentes omnibus sententiis secundum
narrationis ordinem, ut simus non tantum ostendentes, sed et
vulnerantes undique bestiam.
 ARGUMENTA CAPITUM

LIBRI SECUNDI

CONTRA HEKESES.

CAP. PAO.
I. ' Ostensio quod ñeque extra pleroma sit universorum Deus,
ñeque extra plenitudinem ejus esse aliquid, ñeque quidem
duos esse déos immenso intervallo ab invicem distantes,
ñeque virtutem aliquam mundifabricatricem in immen-
sum separatam a Paire, et ignorantem eum . . 251
II. Ñeque iterum in iis quae continentur a Patre, alium quen-
dam fabricasse hune mundum; ñeque Patrem per alia
adminicula earn, quœ secundum nos est, fecisse conditio-
nem, sed tantum per Verbum suum: esse autem Condi-
torem eum qui est super omnia Deus; et ipsum Patrem
esse Domini nostri Jesu Christi .... 264
III. Quoniam instabile est Pleroma Valentini discipulorum . 267
IV. Quoniam invisibilis quidem est Pater, sed non incognitus,
ñeque ignorare eum quidem poterant angeli, licet pluri-
mum deorsum dejecti essent ab eo . . . . 261
V. Ostensio non esse earn quœ est secundum nos creaturam
imaginem Pleromatis eorum, neque Demiurgum Uni-
geniti ........ 265
VI. Quomodo in irnmensum excidit de imaginibus eorum sermo 267
VII. Quam falsa umbra et vacua eorum ostenditur . . 270
VIII. Ostensio quoniam est et substitit mundi fabricator Deus,
non constat autem esse qui super hune adinvenitur
Pater . 272
IX. De quœstionibus et parabolis, quomodo oporteat solvere
ea quœ quœruntur ...... 273
X. Quoniam substantiam materia} labi adjungere non constat ;
volúntate autem et virtute Dei constat, et fidem habet . 274
XI. Contradictiones his qui sunt a Valentino . . 276
XII. Quomodo is sermo qui est de triacontade illorum concidit
in utroque, et secundum id quod plus est, et secundum
id quod minus .... . . 276
VOL. i. 16—3
246 ARGUMENTA CAPITUM
CAT.
XIII. Quoniayn impossibile est separatas esse ab invicem eas quœ
infra plenitudinem dicuntur conjugationes : adunitis
autem iis, impossibile est Sophiam sine conjuge assump-
sisse labem, aut etiam générasse aliquid . . . 276
XIV. Quoniam in eodem Pleromate nonpoterat Verbum et Silen
tium esse ....... 278
XV. Quomodo nullius tnomenti ostenditur primus ordo emis-
sionis ipsorum ....... 280
XVI. Quoniam sensus non potuisset emitti quia ipse emittebat
reliqua: et quid est emissio ..... 283
XVII. Quoniam hœ, quce ab iis dicuntur emissiones, hominibus
congruunt magis quam Deo .... 286
XVIII. Quomodo et hine ethnici verisimilius de universorum gene-
ratione responderunt et gratius: et quomodo ab ipsis
qui sunt a Valentino initia sumpserunt, ejusque sunt
secundum eos reguíos . , . . ■' 287
XIX. Quœstio de omni specie emissionis, et de Pleromatis incon-
303
XX. Quoniam si quis transmotus fuerit a Demiurgo, in multos
Deos et infinitos mundos excidere eum necesse est 304
XXI. Quoniam quœ nobis qui sumus ab Ecclesia, imputant ii
qui sunt a Valentino, Ulis rursus imputant hi qui sunt
a Basïlide, et Ulis item alii ..... 306
XXII. Ostensio quoniam Logos in diminutione non est prolatus :
et Quomodo secundum hœreticos voluntas Patris in-
venitur fecisse ignorantiam et labem 308
XXIII. Quoniam Sophia nunquam in ignorantia et in demino-
ratione est ...... 312
XXIV. Ostensio quomodo neque Enthymesis sine JEone propriam
habuerit substantiam, neque passio sine Enthymesi est . 313
XXV. Quoniam neque dissolvi, neque pati Жоп poterat, cum
esset spiritalis, et in his quœ similia erant conversans . 314
XXVI. Quoniam Patris exquisitio et investigatio magnitudims
ejus, nequepassionem neque labem, sed statum perfectionis
faciebat in JEone . . . . . .315
XXVII. Quoniam non capit JEonem infra Pleroma desiderium
passionis percepisse ...... 316
XXVIII. Quomodo de semine ipsorum. sermo universus instabilis
ostenditur : et quoniam non ignoravit Demiurgus in
eum seminis depositionem . . . . ib.
 LIBRI SECUNDI CONTRA HiERESES. 247
CAP. TAG.
XXIX. Quoniam si in eum depositum fuisset semen, non potuisset
ignorare ea quœ sunt super eum .... 317
XXX. Quomodo contraria de Matre et Labe ejus consilia de-
creverunt ....... 318
XXXI. Quod ñeque conceptio neque generatia seminis fuerit . 319
XXXII. Quoniam exsolutionem Parabolarum impropriam et in-
convenientem ficlionis suos faciunt .... 321
XXXIII. Ostensio quod uno anno non prœconaverit Dominus post
baptismum ; sed отпет habuisse œtatem . . 328
XXXIV. Quomodo destruitur qui est de numeris ipsorum et nomini-
bus sermo ....... 332
XXXV. Quoniam secundum Legem neque imagines, neque figurœ
exsistunt Pleniludinis ipsorum, sed пес figures esse
possunt ........ 337
XXXVI. Quomodo omnis numerus constare potest ex Scripturis,
et typus did omnis argumenti. De diebus, et horis, et
mensibus, et vocabulis, et syllabü; de Amen, et nonaginta
novem ovibus, ex quitus una periit et inventa est;
et quoniam non possit constare per numéros Veritas . 338
XXXVII. Ostensio quod пес secundum formam Pleromatis eorum
facta sint, quœ facta sunt, neque rursus vane et prout
evenit ........ 342
XXXVIII. Ostensio quoniam Demiurgus non sit supergressibilis mente,
neque super eum alteram divinitatem esse . . 344
XXXIX. Quid sit quod a Paulo dictum est, Scientia infiat, dilectio
autem cedificat ...... 345
XL. Quomodo oportet Parabolas exsolvi .... 347
XLI. Quoniam отпет agnitionem non possumus habere in hoc
vita : et, quœ sunt quœ a nobis possunt exsolvi, et quœ
sunt quœ remittuntur Deo fabricatori . . . 349
XLII. Ostensio quoniam Nus Logos, et Logos Nus, et Nus ipse est
Pater omnium: quomodo de emissionibus eorum sermo
ostendit Patrem compositum, et non simplicem, пес uni
formem: et, quoniam non est verisimile, Verbum Dei
tertiam habere a Patre emissionem . . . 353
XLIII. Quomodo Dominus quœdam concedit Patri, et quœ causa
est propter quam dkm et horam a nemine altero cog-
nosci ait, nisi a solo Patre ..... 356
XLIV. De natura animœ.
Quoniam secundum Hierum sermonem, cum animœ ser
ven tur, necesse est et corpora participare salutem . 358
16—4
248 ARGUMENTA CAPITUM LIBRI SECÜNDI, ETC.
CXI.
XLV. Ostensio quod animœ eorum secundum suas regulas, sive
argumentum, non possint participare salutem seo
XLVI. Quoniam in nullo potest interior illorum homo supergredi
Demiurgum : et quoniam non est verisimile, hos quidem
spiritales esse, Demiurgum autem animalem 361
XLVII. De assumtione Apostoli usque ad tertium cœlum; et cur
dixit, sive in corpore, sive extra corpus: necnon, os
tensio quod non sit animalis Demiurgus . . . 365
XLVIII. Quomodo ea quœ adversus Valentinum dicuntur, отпет
evertunt hœresin ...... 369
XLIX. Eversio Hœreticqrum omnium in iis, quibus non communi
cant cum Valentino ...... 372
L. Ostensio quod non Iranseant animœ in alia corpora 376
LI. Ostensio quod non bibant, secundum Platonem, oblivionis
poculum . . . . . . 377
LU. Ostensio quoniam corpus non est oblivio . . . 378
LUI. Quoniam in corporis communione non amittit suas virtutes
anima ........ 379
LIV. Ostensio quod unusquisque nostrum suam habet animam,
sicut et suum corpus ...... 380
LV. Quomodo persévérant animœ, corporis habentes figuram . 381
LVI. Quomodo animœ, cum sint generabiles, in futurum incor-
ruptibiles persévérant ..... 382
LVII. Eversio Basilidis cœlorum fabricatianis . . . 383
LVIII. Ostensio quoniam prophetœ non a variis diisfecerint pro-
phetationes, sed ab uno et eodem : et expositio Hebrai-
corum nominum eorum quœ in prophetis posita sunt . 384
 SANCTI IKENtEI

CONTRA HEKESES.

LIBER П.

PB^FA TIO.
In primo quidem libro, qui ante huno est, arguentes 'falsi
nominis agnitionem ostendimus tibi, dilectissime, omne ab his
qui sunt a Valentino per multos et contrarios modos adinven-
tum esse falsiloquium; etiam sententias exposuimus eorum qui
priores exstiterunt, discrepantes eos sibimetipsis ostendentes,
multo autem prius ipsi veritati. Et Marci quoque magi senten-
tiam, cum sit ex his, cum operibus ejus omni diligentia exposui
mus, et quanta ex Scripturis eligentes adaptare conantur fic-
tioni suae, diligenter retulimus : et quonam modo per numéros,
et per viginti quatuor elementa 2 alphabet i veritatem affirmare
conantur et audent, minutatim 3perexivimus. Et quemadmo-
dum conditionem secundum imaginem invisibilis apud eos Ple-
romatis factam dicunt, et quanta de Demiurgo sentiunt ас
docent, renuntiavimus, et progenitoris ipsorum doctrinam Si
monis magi Samaritani, et omnium eorum, qui successerunt ei,
manifestavimus. Diximus quoque multitudinem eorum, qui
sunt ab eo Gnostici, et differentiae ipsorum, et doctrinas, et
successiones annotavimus, quaeque ab eis hasreses institutes sunt
omnes exposuimus. Et quoniam omnes a Simone haeretici
initia sumentes, impia et irreligiosa dogmata induxerunt in
hanc vitam, ostendimus ; et redemtionem ipsorum, et quomodo
initiant eos qui perficiuntur, et 'adfationes eorum, et mysteria

1 tyevbtlwviiov yvôffw. The Apostle's Grabe's factiones with this word on

term, i Tim. vi. 20.
a Written possibly А В as in the
preceding book, p. 147, 162, 177. Hence
the Clerm., Voss, and Merc. ii. MSS.
have Alpha et Beta.
3 perexivimm. Greece Ъи^Квоцсу.
4 adfatione». Massuet replaces
the authority of the Clermont MS.,
the Voss, copy having affectiones.
Allusion is clearly made to the mystical
words used by the Marcosians, see I.
xiv. § 2, 4. The author perhaps wrote
vpojif^iaeii, which the translator read as
250 LIB. II. PR^ÎFATIO.

manifestavimus ; et quia unus Deus conditor, et quia non

postremitatis fructus, et quia neque super ilium, neque post
eum est aliquid.^ In hoc autem libro instruemus, quae nobis
apta sunt, et quae permittit tempus, et evertemus per magna
capitula omnem ipsorum regulam : quapropter quod sit 1 detectio
et eversio sententiae ipsorum, operis hujus conscriptionem ita
titulavimus. Oportet enim absconditas ipsorum conjugationes
per manifestarum conjugationum indicium et eversionem 2By-
thum dissolvere, et quoniam neque fuerit aliquando, neque sit,
accipere ostensionem.

1 Stieren inserta et from the Voss. nem dissolvere, et Bythum quoniam, etc.,
MS., but it is better away. but possibly the particle et may have
а Grabe proposes a transposition of been lost that served to connect Bythum
the word Bythum, and to read, Eversio- with the preceding context.
 DEUS OMNIUM PLEROMA. 251
LIB. II. I. 1.
CAP I. OR L
MASS.II.U.
Ostensio quod neque extra pleroma sit universorum Deus,
neque extra plenitudinem ejus esse aliquid, neque
quidern duos esse déos immenso intervallo ab invicem
distantes, neque virtutem aliquam mundi fabricatri-
cem in immensum separatam a Pâtre, et ignorantón
A eum.
о. lu. 1. Bene igitur habet a primo et máximo capitulo inchoare
nos, a Demiurgo Deo, qui fecit cœlum et terram et omnia quae Pi "й *
in eis sunt, quem ii blasphémantes ' extremitatis fructum dicunt:
et ostendere, quod neque super eum neque post eum est ali
quid : neque ab aliquo motus, sed sua sententia et libere fecit
omnia, cum sit solus Deus, et solus Dominus, et solus Conditor,
et solus Pater, *et solus continens omnia, et omnibus ut sint '■
s]i i ipse prœstans. /3Quemadmodum enim poterit super hunc alia
plenitudo, aut 4initium, aut potestas, aut alius Deus esse: cum
oporteat Deum horum omnium pleroma in immenso omnia cir-
cumcontinere, et circumcontineri a nemine? Si autem extra
ilium est aliquid, jam non omnium est pleroma, neque continet
omnia. Deerit enim pleromati, aut ei qui sit super omnia Deo,
hoc quod extra eum dicunt. Quod autem deest, et delibatum
est ab aliquo, 6 hoc non est omnium pleroma. Et terminum
autem et medictatem et finem habebit ad eos qui sunt extra
1 extremitatis fructum, the same s et solus omnia continens, ка.1 pivot
Greek terms are rendered in the preface irivra кратйч, unde wavTOKpdrup.
as postremitatis fructum, and n. xxxv. 8 Tertüllian argues in a similar
as Labis fructum ; the two first being a way: Sicut enim Creator, ex hoc et
literal translation of the word varepi¡- Deus, et indubitans Deus, quia omnia
paros Kapirój. The latter, o labendo; ipsius, nihil extraneum Uli: ita et alius
in sensu obstetricio. So S. Jerom, as idcirco non Deus, quia omnia non ejus,
quoted by Grabk, says in Nahum i. 1 1 : ideoque el extranea. Denique Universität
Annan videtur esse adversus Deum ma- Creatoris est: jam пес locum video Dei
litia et prcevaricatio dicere quod Valen- alteriu*. Plena et occupata sunt omnia
tinianus, quasi abortivum errantis sapien- suo auctore. Si vacat aliquid spatii
tice extremum editum Creatorem. The alicujus divinitati in creaturis, plane
Cainites called the Demiurge innipav, false racabit. Tkrt. c. Marc. I. 1 1, cf.
p. цг, compare also Epiphanids, Ilœr. The Three Creeds; Art. faith in One God.
XXXVIII. note, ibid. But the Mar- 4 Jnitium. ápx*l should have been
cosians affirmed that Demiurge was rendered principium, as editors observe,
the emanation of three successive Жошс • The Aründ. MS. omits hoc, and
abortions, see n. I, p. 16З. it ie scarcely wanted.
 252 DEUS

lib. п. i. i. eum. Si autem finis est in ea quœ sunt deorsum, initîunvest et

GR h. i. 1 T—. —
MAss.ii.i.2. m ea qUse sunt sursum. Similiter autem et ex reliquis partibus
nécessitas est omnis id ipsum experiri, et ab eis qui foris sunt
contineri et determinan et includi. Is enim qui est deorsum
finis, necessario omni modo circumscribit et circumdat eum qui
finiatur in eum. Et iterum secundum eos, Pater omnium,
(quem videlicet et Proonta et Proarchen vocant,) cum ple-
romate ipsorum, et 'Marcionis bonus Dens, in aliquo conditus
et reclusus et a foris circumdatus ab altera principalitate, quam
necesse est majorem esse ; quoniam id quod continet, eo quod
continetur majus est : quod autem majus est, id et firmius est,
et magis Dominus: et quod majus est et firmius et magis
Dominus, hoc erit Deue.f o. ns.
У\ j 2. Cum enim sit secundum eos et aliud quid, quod quidem
extra pleroma esse dicunt, in quod et superiorem erraticam
virtutem descendisse opinantur, necesse est omni modo, aut
continere id quod extra est, contineri autem pleroma ; (alioquin
non erit extra pleroma: si enim extra pleroma est aliquid, intra
hoc ipsum, quod extra pleroma dicunt, erit pleroma, et conti-
nebitur pleroma ab eo quod est extra ; cum pleromate autem
subauditur et primus Deus), aut rursus in immensum distare et
separata esse ab invicem, id est et pleroma et quod est extra
illud. Si autem hoc dixerint, tertium quid erit, quod in
immensum separat pleroma et hoc quod est extra illud ; et hoc
tertium 2circumfinit et continebit utraque, et erit majus tertium
hoc et pleromate et eo quod est extra illud, sicut in suo sinu
continens utraque : et in infinitum de his quse continentur, et
de his quas continent, incidet sermo. Si enim tertium hoc
jnitium habebit in superiora et finem in inferiora, 3omnino

1 Marcionis bonus Леш. Seep. 216.
Tertdllian also ascribes to Marcion
the same belief in the duality of eternal
principles. Ponticus duos deos offert,
tanquam duos symplegadas naufragii
sui: quem negare non potuil, id est,
Creatorem, id est nostrum: et quem
probare non poterit, id est suum . . .
Marcion dispares deos constituât, alterum
judiccm, ferum, bellipotentem : alterum
mitem, placidum, et tantummodo Ъопит
atque optimum, c. Marc. I. 1, 6. Again,
de Prœscr. ffœreticorum, 7 : Inde Mar
cionis Deus melior de tranquillitatc; a
Stoicis venerat. The reader is more
especially referred to the argument of
Tertdllian in the first book c. Mar-
cionem. See note, p. 216, 217.
2 circumfinit, or as the older editions
have circumdefinit, the translation pro
bably of Tepioplvu, and which would
require the future as Grabe has ob
served, ego mallem, futurum cwcumfiniel.
The reading here suggested agrees with
the sequel, Continebuntur enim et cir-
cumfinientur, &c.
3 The Clermont MS. has omni
necessitate est, which is perhaps the
 OMNIUM PLEROMA. 253

nécessitas est et a lateribus definiri illud, vel inchoans vel ыв. п. ¡. 2.

ij • л i- mi !• 0R- IL L
'desinens ad aha quœdam : et illa rursus, et alia quae sunt sur- mass. и. 1.3.
sum et quae deorsum, ad alia quœdam habebunt initia, et hoc
usque in infinitum, ut nunquam stet eorum excogitatio in uno
Deo, sed per occasionem plus quam est quaerendi in id quod
non sit excidat, et absistat a vero Deo. /
3. Similiter autem hœc et adversus eos qui sunt a Marcione ^\ 4
aptata sunt. Continebuntur enim et circumfinientur et duo
Dei ejus ab immenso intervallo, quod separat eos ab invicem.
Sic autem ad excogitandum est nécessitas secundum omnem
partem multos déos immensa separatione distantes, ab invicem
quidem inchoantes, ad invicem autem 2finientes : et illa ratione
qua nituntur docere super fabricatorem cœli et terrse esse ali-
quod pleroma aut Deum, eadem ratione utens quisque adstruet
super pleroma alterum esse pleroma, et super illud rursus aliud,
et super Bythum aliud pelagus Dei, et a lateribus autem
similiter eadem esse: et sic in immensum excidente sententia, et
semper nécessitas erit excogitare altera pleromata, et alteros
Bythos, et nunquam aliquando consistere, semper quaerentes
m. 117. alios praeter dictos. Erit autem incertum, utrumnam hœc sint
deorsum, quae sunt secundum nos, an hœc ipsa superiora sint ;
et quœ dicuntur ab eis sursum, utrumnam sursum an deorsum
sint : et nullus status neque firmitas continebit sensum nostrum,
sed in immensos mundos et indeterminatos déos excederé
nécessitas erit. j
4. Et cum hœc sic se habeant, unusquisque Deus suis $
contentus erit, et non curióse aget de alienis : si quo minus,
injustus erit et avarus et cessans esse quod Deus est. Et
unaquœque 'conditio suum fabricatorem glorificabit, et ipso I
4sufficiens erit, et alterum non cognoscet: si quo minus, apostata
justissime ab omnibus -^judicata, dignissimam concipiet pœnam. ;
o. ne. Oportet enim aut unum esse qui omnia continet, et in suis fecit
unumquodque eorum quœ facta sunt, quemadmodum ipse voluit,
aut multos rursus et indeterminatos factores et deos, ab invicem
quidem incipientes, ad invicem autem desinentes per omnem par
tem : et alios omnes a foris ab altero quodam majore contineri,

genuine reading, the translator having 4 ÍKavbs, ^K*. Ruth i. 20.

read 7râcrn áváyn-n êari rà ôpiÇeaOcu. 5 Perhaps ¿Xe7X06Íffa stood in the
1 Cl., but deficient Ar. Greek ; if so, for judicata we may read
s Cl. definientes. iudicata. In the preface we had in-
3 conditio, i. е. кт1аи. dicium as the equivalent for (\eyxos.
 254 DEUS OMNIA
ijRiLLt et velut inclusos et manentes in suis unumquemque eorum
mass. п. i.e. confiteri nécessitas erit, neminem autem horum omnium esse
Deum. Deerit enim unicuique eorum partem minutissimam
habenti ad comparationem omnium reliquorum, et solvetur
Omnipotentis appellatio, et nécessitas erit in impietatem cadere
talem sensum.

CAP. II.
Neque iterum in iis quœ continentur a Patre, alium
quendam fabricasse hunc mundum; neque Patrem
per alia adminicula earn, quœ secundum nos est,
fecisse conditioner, sed tantum per Verbum suum:
esse autem Conditorem eum qui est super omnia
Deus; et ipsum Patrem esse Domini nostri Jesu
Christi.
1. Qui autem ab angelis mundum dicunt fabricatum, vel
ab alio quodam mundi fabricatore, praeter sententiam ejus qui
super omnia Pater est, primo quidem ex hoc ipso peccant,
praeter voluntatem primi Dei talem et tantam conditionem
angelos fecisse dicentes : quasi efficaciores sint angeli quam
Deus, aut rursus quasi ille negligens sit, aut minor exsistens, aut
nullam curam habens eorum quae in propriis ipsius fiant, utrum-
nam male an bene fiant, ut illud quidem dissipet et prohibeat,
alterum autem laudet et gaudeat : hoc autem ne homini quidem
solerti applicet quis, 'quanto magis Deo I J Post deinde dicant
nobis, Utrumnam in his quae ab illo continentur, et in propriis
ejus, fabricata sunt haec, an in alienis et extra eum positis?
Sed si quidem dicant extra eum, similiter omnia prsedicta
inconvenientia occurrent eis, et includetur primus Deus ab eo
qui extra eum est, in quo et desinere eum necesse erit.
2. Si autem in illiusa, valde vanum erit praeter senten
tiam ejus, in ejus propriis, ab angelis et ipsis qui sunt 3potes-
tatis ejus, aut ab alio quodam dicere fabricatum esse mundum,
aut quasi non omnia prospiciat ipse, quae sint in suis, ut
1 quanto magis, following the Greek тис 4fip\a/j.hvv ttjp duboiav, fify-tye èirl
construction, but meaning quanto minus. 0eov.
Grabe quotes a similar passage from a propriis is cancelled, no MS.
Epiphanius in speaking of Ptolemaeus, has it.
Ноет. XXXIII. 2 : ToGto ovk hi oùiè ¿wl 3 The Clerm. and Ar. reading. The
àvdpwirov XafißdvoiTO тгар& тип тйу ¿xdc- Voss. MS. has in potentate.
 PR^DESTINÂVIT. 255
non sciât quae ab angelis futura sunt. Si autem non praeter "в. п. и. a
voluntatem ejus sed volente et sciente, quemadmodum quidam mass. n. ü.
opinantur, jam non angelí vel mundi fabricator causas erunt ^—
fabricationie istius, sed voluntas Dei./ Si enim mundi fabricator
est, angelos ipse fecit, aut etiam causa creationis eorum ipse 1 '.
fuitj et mundum ipse videbitur fecisse, qui causas fabricationis
ejus praeparavit. Licet per longam successionem deorsum
angelos dicant factos, vel mundi fabricatorern a primo Patre,
quemadmodum Basilides ait, nihilominus id quod est causa
eorum quœ facta sunt, in ilium qui prolator fuit talis successionis,
recurret : quemadmodum in regem 1 correctio belli refertur,
qui praeparavit ea quae sunt causa victoriœ; et conditio hujus
civitatis, aut hujus operis, in eum qui praeparavit causas ad
perfectionem eorum quae deorsum facta sunt. Quapropter
non jam securim dicimus concidere ligna, vel serram secare, sed
hominem concidere et secare rectissime quis dicat eum, qui
ipsam securim et serram ad hoc fecit, et multo prius armamenta
о. П7. omnia, per quae fabricata sunt securis et serra. Sic igitur
juste secundum illorum rationem, Pater omnium dicetur fabri
cator hujus mundi, et non angelí, ñeque alius quis mundi
fabricator, praeter ilium qui fuit prolator, et 2 prius causa factionis
hujusmodi prseparationis exsistens./
3. Sit fortasse hie sermo suasorius aut seductorius apud <2, Ц
eos, qui ignorant Deum et 3[qui] hominibus assimilant eum
inopibus, et his qui non possunt statim aliquid ex parato fabri- / \
m. ne. care, sed indigentibus multis organis ad eorum fabricationem : *
non autem verisimilis in totum apud eos, ^qui sciunt quoniam
nullius indigene omnium Deus verbo condidit omnia et fecit;
neque angelis indigene adjutoribus ad ea, quae fiunt, neque
virtute aliqua valde inferiori ab illo, et ignorante patrem ; neque
aliqua labe, neque ignorantia, ut is qui inciperet eum cognoscere,
4 homo fieret: sed ipse in semetipso, secundum id quod est
inenarrabile et inexcogitabile (nobis omnia prœdestinans, fecit,
quemadmodum voluit ; omnibus consonantiam, et ordinem suum,
1 Interpres non salis apte катбрвыца 8 Clebm. and Al., but Voss, primus,
vel кагбрвшаш woKéium vtrtit belli cor- 3 qui is not in the Cl. or Ab. MSS.
rectionem, cunt potius bellicum successum It would have no place in the Greek.
signified; xiXfjitov enim катшрвшае, gui * Grabe misses the meaning, by
bellum ex animi sententia confecit: quem- applying to the redeemed that which
admodum et каторвот autppoairqv idem the author says of the Redeemer : in the
est quod omnes temperantiœ numéros Greek there is no ambiguity, ira à )ié\-
implere Bill. lib. I. Obs. S. с. 33. \<ov yvûvai airrbv, вжвратог уёуцтал.
 256 DEUS OMNIA PREDESTINAVIT

WB.ii.ii. a et înitium creationis donansj Spiritalibus quidem spiritalem et

mass. h. ¡i. invisibilem, et supercœlestibus cœlestem, et angelis angelieam,
et animalibus animalem, et natantibus aquatilem, et terrigenis
terrigenam, omnibus aptam 1 œqualitatis substantiam: omnia
autem quae facta sunt, infatigabili Verbo fecit./
^ ^ 4. Proprium est enim hoc Dei supereminentiae, non indi-
gere aliis organis ad cpnditionem eorum, quœ fiunt: et idoneus
[i. e. Aóyos] est et sufficiens ad formationem omnium proprium
ejus Verbum, quemadmodum et Johannes Domini discipulus ait
joh. i. a de eo ; Omnia per ipsurn facta sunt, et sine ipso factum est nihil.
In omnibus autem est et hic qui est secundum nos mundus.
Et hic ergo a Verbo ejus factus est, sicut scriptura Geneseos
dicit, omnia quas sunt secundum nos fecisse Deum per sVer-
psai.xxxii.9. bum suum. Similiter autem et David exsequitur: Quoniam
rabifi's. ipse dixit, et facta sunt: ipse mandant, et creata sunt. Cui
igitur magis credemus de mundi fabricatione, hisne qui prœdicti
sunt hasreticis sic fatua et inconstantia garrientibus ; an disci-
pulis Domini, et fideli fámulo Dei Moysi et Prophetse ? Qui
Gen. Li. et primo genesim mundi enarravit, dicuns: In principio Deus
fecit cœlum et terram, et deinceps reliqua omnia: sed non dii,
ñeque angeli. /
X. é 5. Quoniam autem hie Deus est Fater Domini nostri Jesu G ш-
Ephes.iv. Christi, et "de hoc Paulus Apostolus dixit: Unus Deus ' Pater,

1 œqualitatis, o/xoLÓrnros, Arund.,but tur, quia sine utraque verba S. Pauli

qualitatis Voss, and Clekm.
3 e. g. And God said. Quomodo
et inter alios TertulHanus lib. contra
Praxean cap. 5. philosophatus est, ita
scribens : Ut primum Deus voluit ea,
quœ cum Sophiœ ratione et Sermone
(X¿7<¡>) disposuerat intra se, in substan
tias et species suas edere, ipsum primum
protulit sermonem—ut per ipsum fièrent
universa. Unde mox citat verba Gene-
seos, ubi dixit Deus : Fiat lux &c. Gr.
3 The reading of the Cl. and An.
MSS.
4 Pater. In nostris Grœcis et Vulgatis
Latinis Novi Testamenti Codicibus legitur :
Kai жатт]р ttávtw, Et Pater omnium ;
quomodo Firmiiianus quoque Epist. 75
inter Cyprianicas, hunc Apostoli locum
citavit. Sed in Irenati Codice tarn copula
tiva nal, quam vox vávrav defuisse ride-
allegavit, non modo hic, sed et lib. IV.
cap. 37. (Altcrum enim locum lib. IV.
c. 52. corruptum esse inNotis ibi moneo.4)
Ncque omnium ab A uctore nostro tectum
fuisse, exinde colligo, quia Deum Patrem
respeciu Jesu Christi hic dictum accepit.
Ft copula Kal quidem abest etiam a ver
sions Syriaca ac jFthiopica, пес non
apud Chrysostomum in Comment, ad
hunc locum; sed qui vocem omnium
omiserit, excepto Irenœo, novi neminem.
Quanquam in loco parallele 1 Corinth.
viii. 6, ipse Apostolus omiserit, simpli-
citer ponens : çts Qebs ó тгатт]р, ¿£ ov rà
iráira. Unus Deus Pater, ex quo omnia.
Grabe. The Clerm. reads et ipse per
omnia : may not this express the Syriac
varia lectio [ . p OCT10 instead
of V4n . до Syr. also \->«"vy
 ET FECIT. 257
qui super omnes, et per omnia, et in omnibus 1 nobis; jam quidem ^ и. ¡u
ostendimus unum esse Deuni : ex ipsis autem Apostolis, et ex ma» il h.
Domini sermonibus adhuc ostendemus. Quale eniin est, Pro-
phetarum et Domini et Apostolorum relinquentes nos voces,
attendere his nihil sani dicentibus i /

CAP. III,
Quoniam instabile est Plcroma Valentini discipulorum.
1 . Instabilis igitur qui est secundum eos -îJjthus, et id 3/1
quod est hujus pleroma, et Marcionis Deus. Siquidem, quem-
admodum dicunt, extra se habet subjacens aliquid, quod vacuum
et umbram vocant, et vacuum hoc majus pleromate ipsorum j^1- 7, »ub
m. П9. oetenditur. Instabile est autem et hoc dicere, infra 2se omnia
continente eo, ab altero quodam fabricatam esse conditionem.
Oportet enim illos necessario vacuum aliquid et informe con
fiten, in quo fabricatum est hoc quod est Universum, infra
spiritale Pleroma; et informe hoc, 3 utrum praesciente Propatore
quae in eo futura erant, ex studio sic reliquisse, an ignorante ?
Et si quidem ignorante, jam non omnium erit praescius Deus.
Sed пес quidem causam reddere habebunt, propter quam rem
g. na locum hune temporibus tantis otiosum sic reliquit. Si autem
praescius est, et mente contemplatus est earn conditionem, quas
in eo loco futura esset, ipse fecit earn qui etiam prseformavit
earn in semetipso. / Quiescant igitur dicere ab alio factum esse 3>, I
mundum : simul enim ac mente 4cepit Deus, et factum est hoc ; j- y¿i
quod mente conceperat. Nec enim possibile erat alium quidem
mente concipere, alium vero faceré, quae ab illo mente concepta
fuerant. Sed aut aeternum mundum mente concepit secundum -i „ ( (
eos haereticos Deus, aut temporalem : quae utraque incredibilia. J ' "T ,„j
Sed si quidem aeternum eum mente concepit, et 5spiritalem et % нл

1 Nobis. In Grcecis nostris Codd.
est vfüv. Sed nobis prater Irenœum hoc,
aliisquc locis ante dictis, habent Firmi-
Hanns in citóla Epístola, Hilarius in
Comment, ad hunc locum, Scholiastes
apud Hieronymum; quamvis ipse Hiero-
nymus in Commentario suo neutrum
horum a¡/noscat, sicut et deest in Codice
Alexandrino aliisque, quos recenset D.
Millius in sua Novi Tcstamenli editione.
Gb. ipse is added from the Cl.
3 The Clkhm. omits se. та катш irivra.
3 Utrum ...an. Ita minus rede r¡...r¡
hoc loco vertit Interpret, sensumque inde
obscuram reddidit. Repone itaque, aut
...aut. Gr. prœscienle Cl., Ab.
* cepit. Stieken proposes concepit,
but since IXaßev is used as awt~\aßei>,
so (\aßa> Ь> tj¡ ivvola may fairly
be considered as expressing mental
conception.
6 Grabe omits spiritalem et, which
the MSS. have. His, mallem invisibi-
lern, is echoed by Massdet's legendum
 258 LABES
LiRii.iu.i. visibilem, talis et factus fuisset. Si autem talis 'qualis est, et
MAssJi.iü. ipse fecit eum talem, qui talem quidem mente conceperat ; aut
in 2praesentia Patris voluit esse eum secundum mentis concep-
tionem talem, et compositum, et mutabilem, et transeuntem.
Cum autem sit talis, qualem Pater deformaverat apud semet-
ipsum, 3dignam esse Patris fabricationem. Quod autem a Patre
universorum mente conceptum est et praeformatum sie, quemüd-
modum et factum est, labis esse dicere fruetum, et ignorantiae
prolationem, magnse blasphemies est. Erit enim secundum illos
Pater omnium secundum suam mentis conceptionem in pectore
suo labis emissiones et ignorantiae fructus generans : quae enim
,. '< •<■" ■' mente conceperat, haec facta sunt.
' I 2. Causa igitur quœrenda est hujusmodi dispositionis Dei,
^ sed non fabricatio mundi alteri adscribenda : et ante praeparata
omnia dicenda sunt a Deo, ut fièrent, quemadmodum et facta
sunt, sed non umbra et vacuitas confingenda est. Caeterum,
unde vacuitas? quaeretur, utrum ab omnium Patre et prolatore
secundum eos et ipsum prolatum, et est 4sequalis honore et
cognatum reliquis iEonibus, forte autem et antiquius ipsis. Si
autem ab eodem emissum est, simile est ei qui emisit, et his cum
quibus emissum est. Nécessitas ergo erit omni modo, et Bythum
ipsorum cum Sige vacuo similem esse, hoc est vacuum esse : et

videtur et invisibilem, and Stieeen's
malim invmbilem ; the Benedictine
editor imagines the Greek copy to have
had вешрг/тЬг, sola mente percipiendum,
which the translator misunderstood
as referring to sensible perception ; but
visibilem quite satisfies the sense, of
whieh the following Greek words may
be considered to be the exponent ; áXX'
el fiév alùywv airrbv т% èvvolq. ffweL-
\r¡<pev, bparbv dè, yèyovev av toiovtos,
the sense being, but if it had pleased
Ood to conceive an eternal, though visible
world, it would have been so, &c. &c. In
the preceding sentence, the author puts
as a necessary alternative either that
God conceived the world's existence from
all eternity, or in time : both cannot be
true, utraque [á/¿0¿Te/>a] incredibilia.
1 i.e. factus est.
2 There is no MS. evidence for Prœ-
scientia, as suggested by Gbabe. The
reader will observe that there are three
suppositions advanced by the author :
that the world, as some heretics asserted,
was eternal ; that it was created in time,
with no previous idea of it in the Divine
mind ; or that it existed as a portion of
the Divine counsels from all eternity,
though with no temporal subsistence
until the time of its creation, and of this
the author now speaks ; the words in
prœsentia Patris, or iv rfj tov Tlarpbs
ттарож'щ (f. I. wpoovcrlf), implying eter
nal ideality in the Divine Mind. The
Clekm. copy has voluit, Gr. volunt.
3 Cf. Tebtull. adv. Marc. I. 13, 14.
4 ^¡qualis. Legendum œquale, sicut
prolatum, cognatum, antiquius &c. aut
potius haec omnia in fœminino genere
ponenda, quia praecessit vacuitas. Sed
cum in Graeco ob vocem KÍvwua cuneta
neutra essent, Interpres sui oblitus talia
quoque in versione reddidit. Gb.
 ABSTERSA. 259

reliquos Л5опав, cum sint 'vacui fratres, vacuam et substantiam LianntLi.

habere. Si autem non est emissum, a se natum est et a se mass. fu»,
generatum est et sequiparans in tempore ei qui est secundum s—, . ^ ( ^
eos Bytho omnium patri¿ et sic ejusdem naturae, et ejusdem I ^ ,,(*
honoris erit vacuum ei qui est secundum eos, omnium Patri.
Oportet enim ilium aut emissum esse ab aliquo ; aut a se gene-
o. lso. ratum, et a se natum esse. Sed si quidem emissum est vacuum,
vacuus et prolator est Valentinus, vacui et sectatores ejus. Si
autem non prolatum est, sed a se generatum est ; et simile est
et fraternum et ejusdem honoris, id quod est vacuum, ei Patri
qui prsedictus est a Valentino : antiquius autem et multo ante
exsistens, et honorificentius reliquis iEonibus ipsius 2Ptolemaei
et Heracleonis, et reliquis omnibus qui eadem opinantur.
3. Si autem et 3aporiati in his confiteantur continere ¿jtJ_
omnia Patrem omnium, et extra Pleroma esse nihil, (nam
nécessitas est omni modo definiri eum et circumscribi ab aliquo
majore, et id quod extra et quod intus dicere 4 eos secundum
m. isa. agnitionem et ignorantiam, sed non secundum localem senten-
tiam [distantiam]), in pleromate autem, vel in his quae con-
tinentur a Patre, facta a Demiurgo aut ab angelis, qusecunque
et facta scimus, contineri ab inenarrabili magnitudine, velut in
circulo centrum, aut velut in tunica maculam: primo quidem
qualis Bythus erit sustinens in sinu suo maculam fieri, et per-
mittens in suis alterum quendam condere vel proferre, praeter
suam mentem? Quod quidem 8indescibilitatem universo Plero-
mati afierre inciperet, cum posset ab initio abseindere labem,

1 Vacui, той kcvoS. Cl. vacue. See
p. 267, n. a.
1 Heracleon and Ptolemy were
chiefs of the Western sect of Valenti-
nians, as HrppoLTTDS informs us:—
Oí áir¿ тгр 'IraXías wv iariv 'Hpa-
Kkèbjv ко! ПгоХе/iaios, к.т.\., and they
as well as their master are identified
with the later Platonic and Pythago
rean schools of philosophy. ОйаХек-
TÎvos Tolvw icol 'Н/жкХ^шу Kai ПтоХе-
luäot ка.1 irâiro i¡ roinwv axoVt), o¡
Пивауорои ка1 ПХатшии цавптаХ. Phi
lo». VI. ад, 36. So also the author of
the LibeUus appended to Tebtollian's
Prœscriptio, after mentioning Ptolemy
and Secundus, adds, exsiitit praterea
Heracleon alter hœreticus, qui cum Va
lentino paria sentit, sed novitate qua-
dani pronuntiationis vult videri alia
sentiré. 5.
3 Aporiati. The translator renders
airopijaai by aporiatam, p. 1 7. He also
uses the word again at the foot of
p. 265. Ar. and Voss, omit et.
* Eos is omitted in the Ab. MS.
0 As scio, scivi, in later Latin made
scibilis, so descisco, descivi, would make
descibilis, and from this apparently is
formed descibüitas, degeneracy. The true
reading I imagine to be inde dcscibili-
totem. There is no evidence in favour
of imbecillitatem, as printed in the ear
lier editions.
 260 VACUITAS EVACUATA.

Щ'!'1 et eas quae 'ab eo initium acceperunt emissiones; neque in

mass^ ii. iv. ignorantia, neque in passione, neque in labe eonstitutionem crea-
tionis permitiere accipere. Qui enim postea eraendat labem, et
velut maculam emundat 2 labem, multo prius poterat observare,
ne quidem initio in suis fieri talem maculam. Vel si initio
ç quidem concessit, quoniam aliter fieri non poterant, quae facta
; sunt; oportet et semper sic fieri ilia. Quae enim initio non
\ possunt emendationem percipere, quemadmodum hanc postea
Í. percipient ? Aut quemadmodum homines advocari ad perfectum
dicunt, cum ilia ipsa quae sunt causse, ex quibus facti sunt homi
nes, vel ipse Demiurgus vel Angeli in labe dicantur esse ? Et si
,j ideo quod benignus sit, in novissimis temporibus misertus est
hominum et perfectum eis dat ; illorum primo misereri debuit,
qui fuerunt hominis factores, et dare eis perfectum. Sic utique
-¿ et homines miserationem percepissent, de perfectis perfecti facti.
^ Si enim operis ipsorum misertus est, multo prius illorum
misereri debuit, et non sinere in tantum cœcitatis venire eos. /
¿I 1 3 4. Solvetur autem eorum et ille qui est de umbra et
vacuo sermo, in quibus earn quae est secundum nos factam
dicunt conditionem, si in his quae continentur a Patre facta
sunt hase. Si enim paternum illorum lumen tale opinantur, ut
omnia adimplere possit quae intra eum sunt, et omnia illuminare,
quemadmodum vacuum et umbra in his quae a Pleromate et a
paterno lumine continentur, poterat esse? Oportet enim eos 3et
locum ostendere intra Propatorem, aut intra Pleroma, non
illuminatum nec retentum ab aliquo, in quo aut Angeli aut
Demiurgus fecit quaecunque voluit. Nec enim modicus locus
est, in quo tanta et talis conditio facta est. Nécessitas erit
itaque universa, intra Pleroma aut intra Patrem ipsorum
localiter vacuum aliquid et informe et tenebrosum 4 fieri eos, in
quo fabricata sunt, quae fabricata sunt. Incusationem quoque
reeipiet paternum ipsorum lumen, quasi non possit ea quae intra о. m
ipsum sunt illuminare, et implere. Adhuc autem et labis
fructum dicentes ea, et erroris operam, labem et errorem
inducent intra Pleroma, et in sinum Patris. J
1 ab eo, Grabe understands to refer matrix, as the Gnostic imagined, of
to the Demiurge. Massuet and Sti- evil. Ar. reads acceperant.
eren adopt the same view, but the 2 labem, repeated perhaps in error,
translator pro siu> more may have fol- 3 The Clerm. and Ar. MSS. both
lowed the grammatical concord of the read et, omitted by Mass. and Stieren.
neuter voriprina., the origin of Demi- 4 fieri eos. Massüet conjectures that
urge, and of the material creation, the the Greek had тгошавш airrois, which the
 IN IGNORANTIA OMNIA. 261

LIB. П. IV. 1.
CAP. IV. GR. U.V.
MASS. U.V.
Quondam invisibilis quidem est Pater, sed non incognitus, :—
ñeque ignorare eum quidem poterant angeli, licet
plurimum deorsum dejecti essent ab eo.
1. Advkrsus eos igitur qui dicunt extra Pleroma, vel sub 5"> 4
bono Deo, hunc mundum factum, ea quse paulo ante dicta sunt
a nobis, apta sunt; et concludentur tales cum patre suo ab eo
qui est extra Pleroma, in quo etiam et desinere eos necesse est.
Ad versus eos autem qui dicunt, in his quœ continentur a Patre,
ab aliis quibusdam factum hunc mundum, omnia quae nunc
dicta sunt, absurda et inconvenientia occurrent; et cogentur
aut omnia lucida et plena et operosa ea quae sunt intra
Patrem confiteri, aut paternum lumen accusare, quasi lqui non
possit omnia luminare: aut sicut pars, sic et Universum Pleroma
ipsorum vacuum, et indispositum, et tenebrosum confitendum;,
et reliqua omnia quaecunque sunt conditionis accusant, quasi "1 л '.
temporalia sint, et 2SBterna choica^ Aut [At] inaccusabilia esse
oportet, cum sint intra Pleroma et in sinu patrisj aut etiam
н.ш. in Universum Pleroma similiter venient incusationes. Et causa
ignorantiœ invenietur Christus eorum. Sicut enim dicunt, cum
formasset secundum 3substantiam matrem ipsorum, foras pro-
jecit 4extra Pleroma, id est, separavit ab agnitione. Ipse igitur
in ea ignorantiam fecit, qui separavit earn ab agnitione. Quo-
modo igitur idem ipse reliquis quidem jEonibus, iis qui eo
anteriores erant, praestare 5agnitionem poterat, matri autem
translator rendered as a passive instead possibile est salutem percipere : non
of a middle verb, fieri instead of faceré. enim esse Ulum capacem ealutis dicunt,
1 qui is omitted in the Ab. MS. uli cap. I. lib. i, il leyimua. But the
* ceterna choica. The Clerh. MS. translation may represent the following
has ceterno-choica, and Massuet adopts passage : ка1 tîXXa irévra ta tt}s ktI-
the reading ; but it by no means satis <rea>s è\éyxov<Ti, liaavd TpàaKaipd ¿<tti,
fies the judgment. For how could the ка1 ri aliivia x°ïK<L- e- And they
complex idea be expressed in Greek 1 charge all other substance (i.e. spiritual)
and the translator is a servile imitator with the imperfections of the material
of his copy. Grabe proposes the emen creation, as though JEon substance viere
dation, ac terrena et choica. And he equally ephemeral and choie, cf. vu. t.
says : "Fox «eterna, vel prorsus delenda, 3 Her formation кат' ovalan was the
vel in aliam at commutanda. Neque enim remote cause of the material world. Cf.
hceretici choica dicebant ceterna, into con pp. 17, n. 3 ; 31, n. 3 ; 39, n. 4.
tra diserte docebant : Tó xoiViv iSivarov 4 The Ar. MS. omits extra, but я
ffbiTT)plat pcTcurxûv' oùyàp elvai \éyovaiv space is left.
airrol ScKTiicbv airrrjs, &c. Choicum im- 8 Cf. pp. 53, n. i ; 76, n. I.
VOL. I. 17
 262 DEMIURGUS IGNORANTIiE

ltriimv.í. ejus causa esse ignorantiae? Extra agnitionem enim fecit earn,
mass ii.v. extra Pleroma earn projiciens.
~p 2. Adhuc quoque si secundum agnitionem et ignorantiam,
intra Pleroma et extra Pleroma dicunt, sicut quidam ex ipsis
dicunt, quoniam qui in agnitione est, intra id est, quod agnoscit;
ipsum Salvatorem (quem Omnia esse dicunt) in ignorantia fuisse
consentiré eos necesse est. . Dicunt enim eum, cum foras extra
Pleroma venisset, formasse Matrem ipsorum. Si igitur id quod
est extra, ignorantiam dicunt universorum, exiit autem Salvator
ad formationem Matris ipsorum, extra agnitionem universorum
factus est, hoc est in ignorantia. Quomodo igitur illi agnitionem
praestare poterat, cum et ipse extra agnitionem esset ! Et nos
enim, extra agnitionem cum simus ipsorum, extra Pleroma esse
dicunt. Et iterum : Si igitur Salvator exivit extra Pleroma
ad investigationem perditae ovis, Pleroma autem est agnitio,
extra agnitionem factus est, quod est in ignorantia. Aut enim
localiter, quod est extra Pleroma consentiré eos necesse est ; et
omnia quae prsedicta sunt contraria occurrent eis : vel si secun
dum agnitionem dicunt quod est intus, et ignorantiam quod est
extra, Salvator illorum, et multo ante Christus, in ignorantia
facti erunt, extra Pleroma egressi ad 'formationem matris ipso- g. иг.
rum, quod est extra agnitionem./
£ $ 3. Haec autem adversus omnes qui quolibet modo vel ab
angelis, vel ab alio quodam praeter verum Deum mundum
factum esse dicunt, similiter adaptabuntur. Quam enim incu-
sationein faciunt de Demiurgo, et de his, quae facta sunt
materialia et temporalia, recurret in Patrem: siquidem quemad-
modum in ventre Pleromatis facta sunt, quae inciperent mox
demum dissolvi secundum concessionem et ad placitum Patris.
Jam igitur non est fabricator causa hujus operationis, valde
bene putans semetipsum fabricare, sed qui in suis concedit et
probat labis prolationes et erroris opera fieri, et in aeternis
temporalia, et in incorruptibilibus corruptibilia, et in his quae
veritatis sunt, ea quae sunt erroris. Si autem non concedente,
neque approbante Patre universorum, facta sunt haec ; potentior,
et fortior, et dominatior is, 2 qui fecit in iis, quae propria illius
sunt, quaecunque ille non concessit. Si autem non approbans

1 The first formation of Achamoth 2 The sentence is more intelligible

by Christ was кат oiaíav only, p. 32. in the Greek : Kvpiwrepos i iroiüv iv
The second by Soter was катк yvûciv, aùrots rb. aùrov ifôia, Sao. èKtivos [ó Па-
Р- 39- *Ър •*.] ой <rvpexiíp4<re.
 ET NECESSITATIS SEEVUS.
concessit Pater ipsorum, quemadmodum quidam dicunt, aut imiiw л
potens prohibere concessit propter necessitatem quandam, aut mass. il».
non potens. Sed siquidem non poterat, invalidus et infirmus
est: si autem potens, seductor et hypocrita, et necessitatis
eervus: non consentiens quidem, concedens autem quasi con-
sentiat. Et initio concedens 'sistere errorem et crescere illum,
in posterioribus temporibus solvere illum conatur, quando jam
multi male perierunt propter labem.
4. Non decet autem eum qui super omnia sit Deus, cum 5", к
sit liber et suae potestatis, necessitati servisse dicere, ut sit
aliquid secundum concessionem praeter sententiam ejus: alioquin
necessitatem majorem et dominatiorem facient quam Deum,
quando id quod magie potest, antiquius sit omnibus. Et statim '
in principio causas abscidere necessitatis debuit, et non con-
cludere semetipsum ad habendam necessitatem, concedendo
aliquid praeterquam deceat eum. Multo enim melius, et con-
sequentius, et magis deificum erat, ut in principio initium ^ дд
excideret hujusmodi necessitatis, quam postea, quasi de pœni- ^ > 1
tentia, conaretur tantam fructificationem necessitatis eradicare. T\ ^ i ^
Et si necessitati serviens erit Pater universorum, et sub fatum
cadet moleste ferens in his quae fiunt, praeter necessitatem autem
et fatum nihil agere possit: similiter atque Homericus Jupiter,
qui per necessitatem dicit : iEt ego enim tibi dedi velut nolens,
в. i», miente animo. Secundum igitur hanc rationem necessitatis et
fati invenietur servus, Bythus ipsorum.
m. im. 5# Quomodo autem et ignorabant vel angeli aut mundi ( , 1
fabricator primuni Deum, quando in ejus propriis essent, et
3creatura existèrent ejus, et continerentur ab ipso? Invisibilis
quidem poterat eis esse propter eminentiam, ignotus autem Aom. i. и,
nequáquam propter providentiam. Etenim licet valde per ™'
descensionem multum separati essent ab eo, quomodo dicunt ;
sed tarnen dominio in omnes extenso, oportuit cognoscere
dominantem ipsorum, et hoc ipsum scire, quoniam qui creavit
eos, est Dominus omnium. Invisibile enim ejus cum sit potens,
magnam mentis intuitionem et sensibilitatem omnibus praestat
potentissimae et omnipotentis eininentiae. Unde etiamsi *nemo mc. *. 22.
cognoscit Patrem nisi Filius, ñeque Filium, nisi Pater, et quibus
Filius revelaverit, tarnen hoc ipsum omnia cognoscunt, quando

1 Sistere, Gitece втЛгтаавш. Bii^. " 3 Kriapa. ItaMSS., creatura Edd.

2 Kai yàp {yti aoi SÛKa íkúiv, àéjewri 4 The text is quoted in an inverse
ye Оирф. II. S'. 43. order, as at p. 180 ; but see IV. xiv.
17—2
 264 PLEROMA NON EST

lib. il iv. 6. ratio mentibus 1 infixa moveat ea et revelet eis, quoniam est unus
GR. II.v. , . ' *
MAs&H.vt Deus, omnium Dominus./
- 6. Et propter hoc Altissimi et Omnipotentis appellation!
Ь| *• omnia subjecta sunt: et hujus invocatione etiam ante adventum
Domini nostri salvabantur homines, et a spiritibus nequissimis, et
adsemoniis universis, et ab 2 apostasia universa: non quasi vidissent
eum terreni spiritus aut dœmones, sed cum scirent quoniam est,
qui est super omnia Deus, cujus et invocationem tremebant, et
tremit universa creatura et principatus et potentia et omnis
subjecta virtus. Aut nunquid hi qui sub Romanorum imperio
sunt, quamvis nunquam viderint Imperatoren), sed valde et per
terram, et per mare separati ab eo, cognoscent propter domi
nium eum qui maximam potestatem habet principatus; qui
autem super nos erant angeli, vel ille quem mundi fabricatorem
dicunt, non cognoscent omnipotentem, quando jam et muta
animalia tremant et cédant tali invocationi? Et utique non
J viderunt eum, tamen Domini nostri nomini subjecta sunt omnia :
sic et ejus qui omnia fecit et condidit vocabnloT cum alter non
er. Luc. ix. -sit quam ipse qui mundum fecit. Et propter hoc Judsei usque
Act xix. i3. nunc hac ipSa affatione daemonas effugant, quando omnia g. 124.
£ ^ timeant invocationem ejus qui fecit ea.^ Si itaque mutis anima-
libus irrationabiliores noluerint angelos esse, invenient quoniam
oportebat, licet non vidissent hi eum qui super omnia Deus
est, uti cognoscerent potentatum et dominium ejus. Ridiculum
enim veré apparebit, si se quidem, qui super terram sunt,
cognoscere dicunt eum qui super omnia est Deus, quern nun
quam viderunt; ei autem qui eos fecit, et Universum mundum
secundum eos, non permittant, cum sit in summis et super
ccelos, cognoscere ea quae ipsi, quum sint in humilibus, sciunt.
Nisi forte sub terra in tártaro esse Bythum suum dicunt,
quapropter et primos se cognovisse eum, quam hi qui in
altitudine habitant angeli; in tantam amentiam' venientes, uti
dementem pronuntient mundi fabricatorem : quorum vere qui
dem est misereri, cum in tanta dementia dicant, neque Matrem
agnovisse eum, neque semen ejus, neque Pleroma ^Eonum,
neque Propatorem, neque quid essent quae fabricavit ; esse
autem imagines eorum, qua intra Pleroma sunt, latenter Sal-
vatore operato sic fieri in honorem eorum qui sursum sunt.

1 Cl. infixuà, i.e. X¿7os. Et cap. 29. Sexcenti itaque anni Noë,
' Sic lib. v. cap. 24. Dominatus sub quo fuit diluvium propter aposta-
est (Diabolwi) homini per apostasiam. siam. Grabe, see Ш. xxxv. iv. lxxix.
 UNIVERSORUM IMAGO. 265
« LIB. II. v. I.
GR II. vi.
CAP. V.
Ostensio non esse earn quœ est secundum nos creatu-
ram imaginem Pleromatis eorum, neque Demiurgum
Unigeniti.
1. Ignorante itaque Demiurgo" universa, Salvatorem dicunt -J-^
honorasse Pleroma in conditione per Matrem, similitudines et 1. 1. »■ '
imagines eorum quse sursum sunt emittentem. Sed quoniam
quidem impossibile erat, extra Pleroma esse aliquid, in quo imagines
dicunt factas esse eorum qui sunt intra Pleroma, vel ab alio quo-
dam praeter primum Deum fabrican hunc mundum, ostendimus.
Si autem suave est undique evertere eos, et mendaces arguere,
dicemus adversus eos, quoniam si in honorem eorum quse sursum
'sunt, facta sunt hsec secundum illorum imaginem a Salvatore,
m. 123. semper ea oportet perseverare, uti et semper sint in honore, quse
sunt honorata. Si autem transeunt, quse utilitas hujus brevissimi
temporis honoris, qui aliquando quidem non fuit, rursus autem non
erit? Vanse igitur gloriae appetitor magis 2erit Salvator, quam
honorans quso sunt sursum, arguitur a nobis. Quis enim honor
est seternorum eorum quse semper sunt, ea quse sunt temporalia ;
eorum quse 3stant, ea quse prsetereunt ; incorruptibilium, corrupti-
bilia ! Quandoquidem et apud homines qui sunt temporales, nulla
gratia est ejus honoris, qui celeriter prseterit, sed ejus qui pluri-
raum quantum potest persévérât. Quse autem statim ut facta
sunt exterminantur, in contumeliam magis eorum qui putantur
honorari facta esse juste dicentur: et contumeliose tractari id
quod est seternum, corrupta ejus et soluta imagine. Quid autem
si non plorasset, et risisset, et aporiata esset mater ipsorum, non
g. lis. habuisset Salvator per quse honoraret plenitudinem, 4extremse
confusionis non habentis propriain substantiam, per quam honoraret
Propatorem ? /
1 sunt omitted in the Ab., twv dvw. 3 Cl. inttant, but èarùriav no doubt
3 erit. Verbum erit mallem аЬше, was in the original, é ê<rrùs <rràs атуао-
is the note of Grabe ; redundat says nevos, was the title given to the Deity
Mabsdet, and after him Stieren. But by Simon Magus, Hipp. Ph. Tí. 1 3. Cf.
the difficulty is caused by the translator Clementin. xviii. 6, 13.
having read ij, quam, instead of ¡J, gud, 4 The translator copies the Greek
gloría sc. ; fiâWov, magis, referring tothe genitive absolute, as Grabe has not
previous sentences, and not to the se- failed to observe, rf/s mrépat avyxv-
quel. Cf. p. 4?, lin. vit. aeus oík ixaiffrft, к.т.Х. Cf. p. 17.
 266 PLEBOMA NON EST
LIB. II. v. 2. 2. O vanse glorise honor, qui statim prseterit, et jam non
GR. II. vi.
tí MASS. II. apparet! Erit aliquis Mon, in quo in totum talis honor fuisse
vii. 2.
non reputabitur, et inhonorata erunt tunc quae sunt sursum : aut
aliam iterum necesseerit Matrem emitiere plorantem, etaporiatam,
in honorem Pleromatis. O indissimilis, simul autem et blasphemse
imaginis ! 1Imaginem mihi dicitis emissam a 2mundi fabricatore
Unigeniti, quem et Nun vultis esse Patris universorum, et imagi-
nem hanc ignorare quidem semetipsam ; ignorare autem et con-
ditionem, ignorare autem et Matrem, et omne quodeunque est
eorum quae sunt, et eorum quae ab eo facta sunt : et non erubes-
citis 3adversus vos ipsos ignorantiam inducentes usque ad ipsum
Monogenen ? Si enim secundum similitudinem eorum quae sunt
sursum, a Salvatore facta sunt haec, ignorante eo tanta qui secun
dum similitudinem factus est, necesse est et circa eum et secundum
eum, ad cujus similitudinem factus est is qui ignorât, "hujusmodi
ignorantiam exsistere spiritaliter. Non enim possibile est, cum
sint utrique spiritaliter emissi, ñeque plasmati neque compositi,

1 The Saviour is said аЪоте, p. 42,
to have formed a counterpart to the
several Жопа by means of Achamoth,
T7)v уhp ''Evdijfj.riaiv raúrTjv ßovKneeiaav
eis ripty Twv Alúvojv rh TcLvra toítj<tcu,
eÍKÓvas \èyovai ireTrotijKévai aùrwv, p.à\-
Хда 8è rbv S«rí?/)a Si' aúríjs. The
likeness of the invisible Father was
preserved by Achamoth, but that of
the only begotten Son (Nûs) by Demi
urge.
3 The Saviour was the virtual origin
of the Creation, as having caused the
каржофорЫ of Achamoth, 5ih тоСто
bvvápu rbv Xcarijpa bebvpiovpyTjKévai
(páaicowí. p. 41. He devised the plan
whereby all things were created, though
the Demiurge executed it. Hence
Stieren scarcely gives a correct account
of the Valentinian cosmogony when he
says of the Saviour, Qui insciis Acha
moth et Demiurgo universas res creavit.
not. in loc. The account given by
Iben^üS is, Sic enim operabatur simili-
tudines tales fieri, ad imäaiionem eorum
quœ sunt sursum, quemadmodum dicunt;
Demiargns autem perficiebat fabricatio-
nem condüionis. Ш. xi. 2. There are
Statements in Philo, that stand midway
between the Platonic and Gnostic theo
ries, derived from the first but the pre- •
cursors of the latter. The reader will
meet with many such in the commence
ment of the Treatise тг. r. Kocrpo7roäa.s.
e.g. The Jewish philosopher there com
pares the work of creation to the exe
cution of some royal architectural plan,
and says, каватгер oíiv r¡ èv rip àpxirex-
tovîkÇ irpobiarVTrbideiaa 7ró\is, rijv x&pw
éVrôs oùk еТхер, áXX* èvefftppâyicro rrj
год rexvlrov ipvxy, T0V aùrbv rpbirov où5'
ô in rSn> Ibtûv xbapos á\\oi> ât> (x°l
tôtov, 7} rbv Beîov \byov rbv таита ôta-
KOtspAiaavra, Again, oiSiv ¡Lv i-repon
eÍTOl rbv votyrov eîvcu Kbap.ov, t¡ Oeov
\byov r¡5r¡ KofffioToioCvros, and shortly
afterwards, díjXov bè &rt % ápxérvwov
trtppayls, Öv <papev elvai Kbcpov vovrbv,
aÙTÔs âv ettj то ápxérvrrov irapábeiypa,
Bia тис ibeüv, à Qeov \6yos. The
Philonic \6yos therefore was a closer
parallel to the gnostic pleroma, than
to anything in the Christian Theology.
3 tt)v каО' îifiâs àyvolav dadyovres.
 UNIVERSORUM IMAGO. 267
in quibusdam quidem similitudinem servasse, in quibusdam vero lib. ii. v. 2.
dépravasse imaginem similitudinis, quœ in hoc sit emissa, ut sit M*¡?s¿ u-
secundum sifflilitudinem ejus, quœ sursum est emissio. Quod
si non est similis, Salvatoris erit incusatio, qui dissimilem emisit
imaginem, quasi reprobabilis artifex. Nec enim dicere possunt,
quasi non haberet potestatem emissionis Salvator, quem Omnia
esse dicunt. Si igitur dissimilis est imago, malus est artifex, et
est culpa Salvatoris secundum eos. Si autem similis est, eadem
ignorantia invenietur circa Nun Propatoris ipsorum, hoc est,
Monogenen: et ignoravit quidem semetipsum Nus Patris, igno-
ravit autem et Patrem, ignoravit autem et ea quae ab eo facta sunt.
Si autem cognoscit ille, et eum, qui ad similitudinem ejus factus
est a Salvatore, necesse est cognoscere quae sunt similia : et so
luta est ipsorum secundum suam regulam maxima blasphemia. /

CAP. VI.
Quomodo in immensum excidit de imaginibus eorum
sermo.
1. Et sine hoc autem, quonam modo ea quae sunt ^reaturœ,
sic 2 varia et multa, et innumerabilia, eorum Жопшп 3qui sunt
intra Pleroma xxx imagines esse possunt, quorum et nomina quae
sint, secundum quod dicunt, in eo qui est ante hune libro posuimus?
Et non tantum universœ creaturœ varietatem, sed ne quidem
partis alicujus aut cœlestium, aut superterrestrium, aut aquatilium
poterunt adaptare Pleromatis ipsorum parvitati. Quoniam enim
Pleroma ipsorum xxx ЛЗопеэ sunt, ipsi testantur : quoniam autem
in una parte ipsorum quœ dicta sunt, non xxx sed multa millia
specierum esse annumerant, eos ostendere omnis quicunque con-
fitebitur. Quomodo igitur ea, quœ tam multœ sunt conditionis et
m. 124. contrariis subsistentia, et repugnantia invicem, et interficientia alia
alia, imagines et similitudines esse possunt xxx iEonum 4 Pleromati ;
siquidem unius naturae, quemadmodum dicunt, ex œquali et simili
exsistant, et nullam habeant differentiam ? Oportebat autem, si
hœc illorum imagines sunt, quemadmodum natura nequam homines
1 та tîjs KTÍffewt. would never have denied that the term m-
3 varia,theMSS.'agree in reading va- cua found no counterpart in the pleroma.
cua, the error therefore must have been of 3 Clkbm., Arund. and Voss, have
old standing ; for it is evident that varia qua, rendering JEon in the feminine,
suits the context best; and the author * 1. Pleromatit.
 268 PLEROMA NON EST
URii.vi.!. dicunt quosdam, et natura rursus bonos, et .Жопшп ipsorum о. т.
massai, ostendere tales differentiae, et quosdam quidem ex ipsis natura
■ bonos dicere emissos, quosdam autem natura malos, ut imaginis
illorum adinventio congruens esset .ZEonibus. Adhuc autem quo-
niam in mundo altera quidem sunt mansueta, altera 1 vero fera, et
quœdam quidem non nocentia, qusedam nocentia, et reliquorum
corrumpentia ; et qusedam quidem superterrestria, quœdam aqua-
tilia, quœdam volatilia, qusedam cœlestia : similiter et iEonas
ostendere debent tales habere affectiones, si quidem hœc illorum
Matt. XXV. ¡magines sunt. Et ignis autem œternus, quem 2prœparavit Pater
diabolo et angelis ejus, cujus eorum qui sunt sursum iEones imago
sit interpretan debent : et ipse enim in conditione numeratur. /
7 2. Si autem excogitationis ejus qui passus est iEonis dicent
ч^ imagines hœc esse, primum quidem impie agent adversus Matrem
suam, 3malorum et corruptibilium imaginum initiatricem esse eam
dicentes. Deinde autem ea quae sunt multa., et dissimilia, et
contraria natura, quonam modo unius et ejusdem imaginis erunt ?
Et si Pleromatis angelos multos esse dicent, et horum illa quœ
sunt multa imagines esse, nec sic eis constabit ratio. Primo enim
differentiae Pleromatis angelorum contrarias invicem debent
ostendere, quemadmodum et subjacentes imagines contrariée
naturae invicem sunt. Deinde autem cum sint multi et innumera-
biles circa factorem angeli, quemadmodum omnes confitentur
Dan.vü. m. prophetae, *dena millia denum millium assistere ei, et multa millia
millium ministrare ei; et secundum eos, Pleromatis angeli angelos
factoris imagines habebunt, 5 et manet conditio integra in imagine
Pleromatis, jam non consequentibus xxx "iEonis [in] multifor
mem conditionis varietatem. /

1 Ar. vocifera. et Cyrillum Alexandrinum Epístola in

3 For i ^Угч qui parata» est,
Ibenjeus read >Q » ¿> quem
paravit Pater, or ■ . pi Pater meus,
as in p. 263, Gbabe's edition.
3 Ak., but Cl. malarum.
4 Dena millia <fcc. Hose Danielis
verba Grœce habentur in S. dementis
Epist. ad Corinth, cap. 34. \4yci yap
i¡ ураф^/f ¡ívpiai /ivpiáSes тарешт^кеихаг
abrQ, Kai x^iai X^'^Sey itetToópyow
абгф. Atque ita etiam apud Gregorium
Nyssenum Homü. vnx in Ecclesiasten
Symbolum. Ast in illa, quœ jam sub
nomine LXX Interpretum exstat, ver
sions, convenienter archetype legitur in
verso ordine: %iXidSes ¿XeiToipyovv
адтф, ка1 fióptai p.vptd5e$ wapetcT^Keurav
aôrif). Confer de varia hujus loci cita-
tione Cotelerii notas ad laudatam dé
mentis Epistolam. Grabe.
5 The reasoning of Ieen^eus seems
to be this. According to the Gnostic
theory the ^Eons and angels of the
Pleroma were homogeneous. They were
abo the archetypes of things created.
 UNIVERSORUM IMAGO. 1 r- 269
Ti 5
3. Adhuc etiam, si secundum similitudinem hœc illorum facta ыв.п. \\.s.
GR. II. vi.
sunt, ilia rursus ad quorum similitudinem erunt facta? Si enim МА,?8$"'
mundi fabricator non a semetipso fecit hœc, sed quemadmodum
nullius momenti artifex, et quasi primum discens puer, de alienis
archetypis transtulit, 1 Bythus ipsorum unde habuit speciem ejus
quam primum emisit dispositionis ? Consequens est igitur, ilium
ab altero quodam, qui super eum est, exemplum accepisse, et
ilium rursus ab altero. Et nihilominus in immensum excidet de
imaginibus sermo: quemadmodum et de Diis, si non fixerimus
sensum in unum artificem, et in unum Deum, qui a semetipso fecit
ea quae facta sunt. Aut de hominibus quidem aliquis permittit,
a semetipsis utile aliquid ad vitam adinvenisse : ei autem Deo, qui
mundum consummavit, non permittit a semetipso fecisse speciem
eorum quœ facta sunt, et adinventionem ornatœ dispositionis ? J
Unde autem et hœc illorum imagines, cum sint illis contraria, et ^ ¿
in nullo possunt eis communicareï Quae enim sunt contraria,
eorum, quorum sunt contraria, esse quidem possunt exitiosa; ima
gines vero 'nullo modo, quemadmodum aqua igni, et rursus lumen
tenebris, et alia 'tanta, 'nequáquam erunt invicem imagines. Sic
пес ea quse sunt corruptibilia, et terrena, et composita, et prœter-
euntia, eorum, quse secundum eos sunt, spiritalium imagines erunt:
nisi et ipsa composita, et in circumscriptione, et in figuratione
confiteantur esse, et non jam spiritalia et émisa et locupletia et
o. w. incomprehensibilia. Necesse est enim ea in figuratione esse, et
circumscriptione, ut sint imagines verse : et absolutum est ea non
esse spiritalia. Si autem illa spiritalia et eflusa et incomprehen
sibilia dicunt, quomodo possunt, •'quse sunt in figura, et in circum-

But things created are heterogeneous,
therefore either these j32ons are hetero
geneous, which is contrary to theory ;
or things create are homogeneous,
which is contrary to fact.
• jEonie. Stieren after Massuet
says, JEovis nonnunquam scribü Irenœut
pro .¿Eonibus. The abbreviate form
jEonib. may serve to account for the
reading. The Ab. MS. adds in, ovvuko-
Хоив^аЛчтшг . . . eis, corresponding with.
1 Bythus having commenced the
eeries of emanations, Kaddirep axéppa.,
I. i. I, held within himself the arche
typal germ of things create. See c. xx.
* Grabe says, Talis hie debuistet
reddere Interpret. Grace тоо-оСто. Stier
en faithfully echoes the note, although
talia is by no means the equivalent
for TcwaOra. The translator was pro
bably misled by an error in -the Greek
text, from which he worked, having
то<гадта instead of rotavra. Or the
original may have stood, baa. àXKd.
3 nullo modo . . . nequáquam, oíSeri
трЬтпр . . . oiSauws. Cf. Plat. Parm. p.
l66. TifXXa rCnt p.ij 6vtwv ovSevl ойбацЦ
oùSa/jUàs où5ep.lav Koivuvlav ¿xei.
4 quœ... qui. The Clermont read
ing is inverted ; the second relative
 270 SOLVUNTÜR H^RETICORUM
ив. и. vi. 3. scriptione, imagines illoruni esse, qui sunt sine figuratione et
MtuSu" 1 incomprehensibiles ?/ Si autem 2[nec] secundum figurationem, nec
secundum formationem, sed secundum numerum et ordinem emis- м. us.
sionis imagines ea dicent esse : primo quidem 3non essent imagines
dicenda hsec et similitudines eorum, 4qui sursum sunt iEonum.
Quae enim nec habitum nec figura ^Шоииа habent, quemadmodum
a'mv.i ¡magines sunt ipsorum ? Post deinde et numéros et emissiones
superiorum .¿Eonum eosdem et similes ad eos qui sunt conditionis
adaptent. Nunc autem triginta ostendentes iEones, et tantam
multitudinem eorum quae sunt in conditione imagines eorum qui
sunt triginta dicentes, juste ut insensati arguentur a nobis, j

CAP. VII.
Quam falsa umbra et vacua eonim ostenditur.
1. Si autem hsec illorum umbram dicent esse, quemadmo
dum quidam ipsorum audent dicere, 8 ut secundum hoc imagines
esse, necesse erit et corpora ipsos ea quae sunt sursum confiteri.
Ea enim quae sursum sunt corpora umbram faciunt, non autem
jam spiritalia, quandoquidem enulli obscurare possunt. Si autem
et demus illis hoc, quod quidem est impossibile, eorum quae sunt
spiritalia et lucida umbram esse, in quam Matrem suam de
scendisse dicunt, tarnen cum ilia sint aeterna, et ea quae ex ipsis
eflicitur umbra sempiterna persévérât, et non jam transeunt haec,
sed persévérant cum his, quae se adumbrant. Si autem haec trans
eunt, et illa necesse est, quorum haec sunt umbra, transiré : illis
autem perseverantibus, persévérât et umbra ipsorum. j Si autem
II
non secundum id quod obumbretur, dicent earn umbram esse, sed
secundum id quod multo ab illis separata sint, paterni luminis
ipsorum pusillitatem et infirmitatem accusabunt, quasi non attin-
gat usque ad haec, sed deficiat adimplere id quod est vacuum, et
dissolvere umbram, et hoc quando nemo sit impedimento. In
applies to the ЛЗопа of the pleroma, the not esseni.
first to the multitudinous counterpart * Cl. quce, relative to Лопит.
of them in creation. Grabe in both •' The translation, as Grabe imagines,
places prints quce. of the Greek words, ware Karà toOto
1 incompreTiensibiles, so the MSS. eUóvas clvai.
3 nec is omitted in all the MSS. " Nutti obscurare possunt. Grœca
3 non, omitted in the Cl. and Ab. locutio, pro nulli caliginem offundere,
MSS. thoughMASS. asserts the contrary. rà тгиеьцатчса finSevl ¿iríaкотciv dúvarai.
Grabe also is wrong. Ar. reads sunt, Feuabd.
 2KIA KAI KENÛMA. 271
caliginem enim convertetur secundum eos et obcaecabitur pater- lib. h.vh. i.
...... .... GR. II. vii.
num lumen eorum, et denciet in his quae sunt vacuitatis locis, cum „ .»}"• TI
MASS. II.
minime possit adimplere omnia. *•
2. Non igitur jam dicant Pleroma esse omnium Bythum
ipsorum ; siquidem id quod est vacuum et umbra neque adimple-
vit neque illuminavit : aut iterum umbram et vacuum prœter-
mittant, siquidem adimplet omnia paternum ipsorum lumen./
Neque igitur extra primum Patrem, id est qui super omnia est Oi6
Deus, aut Pleroma aliquid esse potest, in quod Enthymesin passi »
.¿Eonis descendisse dicunt, ut non definiatur et circumscribatur ab
eo qui est extra, et contineatur ipsum Pleroma, vel primus Deus :
1 neque vacuum esse, aut umbram capiet, cum jam ante sit
Pater, uti ne deficiat lumen ejus, et definiatur in vacuum. Irra
tionale est autem et impium adinvenire locum, in quo cessât et
finem habet qui est secundum eos Propator et Proarche, et
g. isa omnium Pater et hujus Pleromatis. Nec rursus in Patris sinu
alterum quendam dicere tantam fabricasse conditionem fas est,
vel consentiente, vel non consentiente eo, propter praedictas
causas. Impium est enim similiter et démens dicere, tantam
conditionem ab angelis, aut ab emissione quadam ignorante
verum Deum, in his quae sunt ipsius, 2 fabricasse : neque intra
Pleroma ipsorum, cum sit Universum spiritale, ea quae sunt terrena er. P. я»,
et choica possibile facta esse : sed ne quidem secundum illorum
imaginem, cum dicuntur pauci et similis formationis et unuin
esse, possibile est et quae sunt smultae conditionis et contraria in-
vicem facta esse.
3. Falsus autem apparaît, et qui est de umbra cenomatis, id
est vacui, ipsorum sermo secundum omnia. Itaque vacuum osten-
sum est figmentum eorum, et inconstans doctrina : vacui autem et
hi qui attendunt eis, vere 4 in profundum perditionis descendentes/
m. im. Quoniam quidem est mundi fabricator Deus, constat et ipsis, ^ ^
qui multis modis contradicunt ei, et confitentur eum, fabricatorem
eum vocantes et angelum dicentes: ut non dicamus, quoniam
omnes clamant Scripture, et Dominus hunc Patrem qui est in маи^ииз.
cœlis docet, et non alium : quemadmodum ostendemus procedente
sermone.
1 Greece оШ то кепЬч ehai, i¡ anion 3 multa is not an unlikely reading as
Ь>М£ето1, id eel, neque fieri poterit, ut represented in nal то iroXXo tí/s кт/<геи>5
vacuum, aut umbra tit. Sice. 16, El hoc каХ harria dXXrjXwv. tunt is omitted in
quidem in hominibut capit dici. Bill. the Ab. MS.
a fabricatte, i. e. Bythum. 4 els riv ßv6c>i> tt¡í á-rwkelas, p. 264.
 272 РВШДЗУА FIDES.
LIB.II.viii.l.
GR. II. ix.
MASS.II. ix.
CAP. VIII.

Ostensio quoniam est et substitit mundi fabricator

Dens, non constat autem esse qui super hunc adin-
venitur Pater.

\ X\>*' ^ 1. Nunc autem sufficit id quod est ab eis, qui contraria nobis
л\Л**~ dicunt testimonium, omnibus hominibus ad hoc demum consen
ti i Л • tientibus, veteribus quidem, 1et in primis a primoplasti traditione
hanc suadelam custodientibus et unum Deum fabricatorem "cceli
et terrae hymnizantibus : reliquis autem post eos a prophetis
Dei hujus rei commemorationem accipientibus ; ethnicis vero ab
вот. i. 20. ipsa conditione discentibus. Ipsa enim conditio ostendit eum qui g. 129.
condidit earn ; et ipsa factura suggerit eum qui fecit ; et mundus
manifestât eum qui se disposuit. Ecclesia autem omnis per Uni
versum orbem hanc accepit ab apostolis traditionem.
2. Constante igitur hoc Deo, quemadmodum diximus, et
' ** testimonium ab omnibus accipiente quoniam est : ille sine dubio,
qui secundum eos adinvenitur pater, inconstans et sine teste est,
Simone mago primo dicente semetipsum esse super omnia Deum,
et mundum ab angelis ejus factum ; post deinde his, qui succes-
serunt ei secundum quod ostendimus in primo libro, variis senten-
tiis impías et irreligiosas adversus fabricatorem circumducentibus
doctrinas: quorum discipuli cum sint hi, ethnicis pejores efficiunt
Rom. i. 25. eos qui assentiunt eis. Uli enim creaturœ potins quam Creatori
Gai.iv. 8. servientes, et Ms qui non sunt dii; verumtamen primum deitatis
locum attribuunt fabricatori hujus universitatis Deo. Hi autem,
hunc quidem labis fructum dicentes, et animalem eum vocantes,
et non cognoscentem earn quae super eum est virtutem, dicentem
Esai. xivi. ». quoque, Ego sum Deus, et preeter me non est alius Deus, mentiri
eum dicentes, ipsi mentientes, omnem malitiam copulantes ei;
eum qui non est super hunc, quod sit, fingentes secundum senten-
tiam suam, deteguntur eum quidem qui est Deus blasphémantes,
eum autem qui non est Deum fingentes in suam ipsorum con-
_— demnationem. Et qui dicunt semetipsos perfectos èt universorum
habere agnitionem ethnicis pejores, et magis blasphemi sensu
etiam adversum suum factorem inveniuntur./
1 TcDf ipxalbiv P^v Kai rà тгрСта Tavrty ttjv ttígtiv <pv\aTTO/iév(av к.т.\.
к rijs roxi wpwTOTr\áaTov жараЫитеьп (prœcipua sané).
 DE CONDITORE. 273
LIB. П. ix. 1.
OR. II. X.
CAP. IX. MASS.II.X.

De qucestionibus et parabolis, quomodo oporteat

solvere ea quœ quœruntur.
1. Peeqüam itaque irrationale est, pretermitientes eum qui
vere est Deus et qui ab omnibus habet testimonium, quserere si ^ л_
est super eum is qui non est, et qui a nemine unquam annuntia-
tus est. Quoniam enim manifeste nihil dictum est de eo et ipsi
testimonium perhibent: quia autem parabolas, quœ quseruntur et
ipsœ quomodo dictse sint, male ad eum qui adinventus est ab ipsis
transfigurantes, alium nunc qui ante nunquam quœsitus est gene-
rant, manifestum est. Per hoc enim quod velint Ambiguas
exsolvere Scripturas (ambiguas autem non quasi ad alterum ÍA' • x
Deum, sed quasi ad dispositiones Dei,) alterum Deura 2fabricave- ' "
•o. i», runt; quemadmodum prsediximus, de arena resticulas nectentes, "11 ¿4< 1
et quœstioni minori quaestionem majorem adgenerantes. Omnis - ¡j ^_
autem qusestio non per aliud quod quseritur habebit resolutionem,
nec ambiguitas per aliam ambiguitatem solvetur apud eos qui
sensum babent, aut aenigmata per aliud majus senigma; sed ea
qu33 sunt talia ex manifestis et consonantibus et claris accipiunt |
absolutiones.
2. Hi autem quserentes exsolvere Scripturas et parabolas,
alteram majorem et impiam quaestionem introducunt, siquidem
super mundi fabricatorem Deum alius sit Deus, non exsolventes
quaestiones, (unde enim ?) sed minori qusestioni magnam qusestio-
nem annectentes, et nodum insolubilem inserentes. 3Ut enim '
sciant hoc ipsum scire, quod utique triginta annorum Dominus \
venit ad baptismum veritatis, hoc non discentes, ipsum Deum
m. 127. fabricatorem, qui misit eum ad salutem hominum, impie contem- 7
nunt: et ut putentur posse enarrare unde substantia materiae,
1 ai урафаХ ai>roû p,eyd\at /xèv Kai Grabe.
rtir\qpupévai vor¡paTwv elalv äiroßpWfrav а Ar. prœdicaverunt.
ка1 ßvariKÜv ка1 Ьиавеыр^ты»- афЬЬра Si 3 Grabe proposes sciantur ; Mas-
koI SvaSi-/r/Vol dot, Kai alrUu SoKov<rt BUET objects, Sed frustra; sensus est, ut
toO Tas á7rai5£iÍTOiis irXavâVôai rw èrepo- enim sciant se hoc ipsum scire ; but
Щшч ij/vxàs, áwcpuTKéirTws ка1 p.erà this scarcely mends matters. The Greek
vpoirerclas катг^орой/тшг той 6eoß ¿| again extricates us ; Ьа yap yvûai aù-
túv où movffi урафйу, ка1 Sià тоито rty rty yvG>o-iv, (Än piv X' érwv . . . tovto
4кж1жт6утыу irl àvair\ao-pbv AXXov où рлв&ута) airov tov KTÎcravrot Qeoû. . ,
GeoC. Orio. in Pa. xl. as quoted by à<re/S<îs катафргяюш!..
 274 VALENTINI
LiB.ii.z.1. non credentes quoniam Deus ex his quae non erant, quemadmo-
GR. 1I< xi. _ _ , _ , _ , .
mass¿ il ж. dum vomit, ea quae facta sunt ut essent omnia fecit, sua^vqlujt
■ täte et virtute 1 substantia usus, sermones vanos collegerunt,
^\ Vi ( vere ostendentes suam 2infidelitatem : quoniam quidem his quae
sunt non credunt, in id quod non est deciderunt.

CAP. X.
Quoniam substantiam materiœ labi adjungere non
constat; volúntate autem et virtute Dei constat, et
fidem habet.
AOi^ QU0D enim dicunt ex lacrymis Achamoth, humectam pro
disse substantiam, a risu autem lucidam, a tristitia autem soli-
dam, et a timore mobilem, et in his altum sapere et inflatum esse,
quomodo haec non digna irrisione et vere ridicula? qui non
credunt quidem, quoniam ipsam materiam, cum sit potens et
dives in omnibus, Deus creavit, nescientes quantum potest spiri-
talis et divina substantia; credentes autem quoniam Mater ipso-
rum, quam fœminam a fcemina vocant, a preedictis passionibus
emisit tantam conditionis materiam: et jniaerentes quidem unde
3suppeditavit fabricatori conditionis 4 substantia, non quserentes
autem unde Matri ipsorum, quam Enthymesin et impetum iEonis
errantis dicunt, "lacrymas tantas aut sudores, aut tristitias, aut
reliqua materiœ emissio.
sfQ, it 2. Attribuere enim substantiam eorum quae facta sunt vir-
tuti et voluntati ejus qui est omnium Deus, et credibile et
Luc. xviü. acceptabile et constans et in hoc bene 6 diceretur : quoniam quce
impossibilia sunt apud homines, possibilia sunt apud Deum; quo
niam homines quidem de nihilo non possunt aliquid faceré, sed de
materia subjacenti: Deus autem quam homines hoc primo melior,
eo quod materiam fabricationis suae cum ante non esset ipse с. ш.
adinvenit. Dicere autem de Enthymesi iEonis errantis prolatam
1 i. e. iamquam sabstarUia, ovcriwtra. 2 The Clbbm. reading ; Gbabb fol-
Xprçtrâ/ieTOS, is given by Gbabk from lows the Ab. MS. infirmitatem.
Feuabdent. as the explanation of Bil- 3 The translator seems to have read
Lius, and repeated by Massuet and IwiipKu suppeditavit, the sense requiring
Stieren. But Bibbius must have ÍTÍ)pxa> exstitä ; and the same confusion
written or meant, oiViçt ùael xpv<"ißa>os, will account for the solecisms lacrymas
and in the Latin, sola sua volúntate ас ... tristitias.
potentia pro creatis (not procreatis) rebus 4 substantia, i. e. subspantiam.
omnibus, usus, &c. « Clerm. dicetur.
 SENTENTIA VECORS. 275
materiam, et longe quidem jEonem ab Enthymesi ejus separa- ив. п. »t i.
i • ■ m • • • GR. II. xii.
tarn, et hujus rursus passionem et affectionem extra ipsam qui- MAS&
dem ejus esse materiam, et incredibile et fatuum et impossibile
et inconstans.

CAP. XI.
Contradictiones his qui sunt a Valentino.

(lJ) Et non credentes quidem quoniam hic qui est super ^ 4,

omnia Deus, in his quae sunt ejus varia et dissimilia Verbo fabri-
cavit quemadmodum ipse voluit, cum sit omnium fabricator, ut
sapiens architectus et maximus rex; 1 credentes autem quoniam
angeli, aut virtus aliqua separata a Deo et ignorans eum fecit
banc universitatem, sic igitur veritati non credentes, in mendacio
autem volutantes, perdiderunt [panem vitae veraejin vacuum et in
profundum umbrae incidentes; similes iEsopi cani ei qui panem
quidem reliquit, in umbram autem ejus impetum fecit, et per-
didit escam. Et ex ipsis autem Domini verbis facile est osten-
dere, confitentis unum Patrem et factorem mundi et plasmatorem
hominis, qui a lege et prophétie annuntiatus sit, et alterum nesci-
entis, et hune esse super omnia Deum: docentis autem, et per
se earn quae est ad Patrem adoptio filiorum, quae est aeterna vita,
omnibus justis attribuentis.
2. Sed quoniam amant incusare, et ea quae sunt sine calum-
nia, ut calumniosi concutiunt, multitudinem parabolarum et quses-
tionum inferentes nobis, bene hsec arbitrati sumus primo interro
gare eos e contrario de suis dogmatibus, et quod non est verisimile
ipsorum ostendere, et temeritatem ipsorum excidere : post deinde
Domini sermones inferre, ut non sint tantum ad proponendum
vacantes; sed propter hoc quod non possint ad ea quae interro-
gantur ratione responderé, dissolutam suam videntes argumenta-
tionem, aut revertentes ad veritatem, et semetipsos humiliantes,
et cessantes a multifaria sua phantasia, placantes Deum de his
quae adversus eum blasphemaverunt, salventur : aut si persevera-
rint in ea quae praeoccupavit animum ipsorum vana gloria, argu-
mentationem suam 2 immutent.

1 That the world was created by e.g. Simon Magds, p. 193; Menandkr,
angela («w/íoirotoi JyytXoi) as the im- p. 195; Satükninus, p. 196; Basilides,
mediate agents of the Creator, was a p. 199, îoo ; Carpockatbs, p. 204, 206.
favourite assumption of Gnosticism. 2 Ar. innottnt.
 276 TRIACONTAS REDUNDAT SIMUL
LIB.lI.xii.
GRILxlU. CAP. XII.
XIV.
MASS. II.
xii. 1. Quomodo is sermo qui est de triacontade ittorum con-
cidit in utroque, et secundum id quod plus est, et
secundum id quod minus.
y\2 \ Primo quidem de triacontade ipsorum sic dicemus, univer- g. im.
sam earn utrinque mire decidere, et secundum id quod minus
-Трз2" habet et secundum id quod plus, propter quam dicunt triginta
¡< i annorum Dominum ad baptismum venisse. Haec autem dicente,
manifesta erit universse argumentationis ipsorum eversio. Et
secundum deminorationem quidem sie: Primo quidem, quoniam
annumerant reliquis iEonibus Propatorem. Pater enim omnium
enumeran non debet cum reliqua emissione: qui non est emissus
cum ea quœ emissa est: et innatus cum ea quœ nata est: et
quem nemo capit cum ea quae ab eo capitur, et propter hoc in-
capabilis: qui infiguratus est cum ea quae figurata est. Secundum
enim id quod melior quam reliqui non debet cum eis annumerari;
et hoc cum .Жопе passibili, et in errore constituto, qui est impas-
sibilis et non errans. Quoniam enim a Bytho inchoantes tria-
contada enumerant usque ad Sophiam, quam Жопет errantem
dicunt, ostendimus in eo libro qui est ante hunc librum, et quae
dicunt nomina ipsorum posuimus: hoc autem non annumerato,
cf. р. зо, п. i ; jam non sunt xxx secundum eos emissiones Жопит, sed xx et
novem hunt.

CAP. XIII.
Quoniam impossibile est separatas esse ab invicem eas
quœ infra plenitudinem dicuntur conjugation es :
adunitis autem iis, impossibile est Sophiam sine
conjuge assumpsisse labem, aut etiam générasse
aliquid.
1. Post deinde primam emissionem Ennoiam, quam Sigen
ivocantes, ex qua rursum 2 [Nun] et Alethiam emissos dicunt:

1 vocant seems to be required instead
of vocantes, ex qua may represent ¿£<)s,
for the second pair is never said to
have proceeded from Sige alone. The
original may have run as follows : Mer¿-
гита ripi irpÚTipi t/>o/3o\V ttjv "Ewotac,
f¡v Xiyi¡v nakodaw, ¿|?;s iriXiv NoCv icai
'AXijfeac Tpoß\i)6rji>ai \¿yovat. See
note I, p. 98, and compare the note by
Voss, in Iqn. ad Magn. Cotel,
 ET DEFICIT. 277
in utrisque exorbitant. Impossibile est enim ennœan alicujus, чв. n. rui.
aut silentium separatim intelligi, et extra eum emissum pro- IíiIv-
priam habere figurationem. Si autem non dicent esse emissam 2-
illam extra, sed adunatam Propatori, ut quid cum reliquia
jEonibus annumerant earn, his qui non sunt adunati, et propter
hoc ignorant magnitudinem ejus? Si autem et unita est, (con-
sideremus et hoc,) nécessitas est omnis ab unita conjugatione et
inseparabili et unum exsistente indiscretam, et unitam earn qua;
ex ea est, emissionem fieri, ut non dissimilis sit ab eo qui
emisit. Hoc autem sic se habente, unum et idem fiet, quemad-
modum Bythus et Sige, sic et Nus et Alethia, semper adhserentes
invicem : et quod non possit alteram sine altero intelligi, quemad-
modum neque aqua sine humectatione, neque ignis sine calore,
ñeque lapis sine duritia, unita sunt enim invicem hsec, et
alteram ab altero separari non potest, sed semper coexsistere ei.
. Sic et Bythum cum Ennoea adunitum esse oportet, et Nun cum
о. 133. Alethia eodem modo. Rursus et Logos et Zoe ab unitis emissi,
unitos esse, et unum esse debent. Secundum hsec autem, et
Homo et Ecclesia, et universa reliquorum iEonum conjugationis
emissio, unita esse debet, et semper coexsistere alterum "altero.
Fœminam enim .¿Eonum pariter esse oportet cum masculo secun
dum eos, cum sit velut affectio ejus, j
2. Et hsec cum ita se habeant, et cum hsec dicantur ab ipsis, /1J, Ь
rursus impudorate audent docere, juniorem duodecadis Жопет,
quem et Sophiam appellant, sine permixtione conjugis, quem
Theletum vocant, passam esse passionem, et separatim sine eo
fractum générasse, quem et fœminam a fœmina nominant, in
tantum dementise progressi ita ut manifestissime duas contrarias
de eodem sententias censeant. Si enim Bythus aduuitus est cum
Sige, et Nus cum Alethia, et Logos cum Zoe, et reliqui deinceps,
quemadmodum poterat Sophia sine conjugis perplexione pati
aliquid, vel generare ? Si autem hsec 2 sine illo passa est, necesse
est et reliquas conjugationes abscessionem et separationem a
semetipsis accipere : quod est impossibile, sicut prsediximus.
Impossibile est ergo et Sophiam passam esse sine Theleto: et
soluta est ipsorum rursus omnis argumentatio.

1 Nun ii included within brackets,
аз having been supplied arbitrarily,
though of necessity, by Feuabdentius.
1 The Clebm. MS. inserts ab. Pos-
VOL. I.
sibly the translator may have written it,
having read iripov Trap' iripov, instead
of the accusative.
a Cl. sine ullo perhaps ivev twos.
18
 278 TRIACONTAS REDUNDAT 8IMUL
lib. y. gt j)e passione enim, quam sine complexione conjugis passam
mass, n. earn dicunt, iterum reliquam universam velut tragœdise composi-
xii. a tionem affinxerunt.y Si autem impudorate et reliquas conjugationes
disjunctas ab invicem dixerint esse separatas propter novissimam
conjugationem, uti non solvatur illorum vaniloquium ; primo quidem
impossibili insistunt rei. Quemadmodum enim separabunt Propa-
torem ab Ennœa ejus, aut Nun ab Alethia, aut Logon a Zoe, et
reliquos similiter? Quemadmodum autem et ipsi ad unitatem
recurrere dicunt, et omnes unum esse, si quidem hse, quae sunt
intra Pleroma conjugationes unitatem non custodiunt, sed di
stantes sunt ab invicem, in tantum uti et patiantur, et génèrent
sine alterius complexu, quemadmodum gallinse sine caponibus ? j

CAP. XIV.
Quoniam in eodem Pleromate non poterat Verbum et
Silentium esse.
1. Post demum et sic solvetur illorum rursum prima et м. т.
' archegonos ogdoas. Erunt enim specialiter in eodem Pleromate
Bythus et Sige, Nus et Alethia, Logos et Zoe, Anthropos et
Ecclesia. Impossibile est autem Logo prsesente Sigen esse, aut
iterum Sige prsesente Logon ostendi. Hsec enim consumptibilia
sunt invicem, quemadmodum lumen et tenebrse in eodem nequá
quam erunt ; sed si quidem lumen sit, non sunt tenebrse : ubi
autem tenebrse sunt, non erit lumen : veniente enim lumine, solutse
sunt tenebrse. Sic ubi est Sige, non erit Logos ; et ubi Logos,
non utique est Sige. 1Si autem endiatheton Logon dixerint,
endiathetos erit et Sige ; et nihilominus solvetur ab endiatheto
• Logo. Quoniam autem 2non est endiathetos, ipsa hsec ordinatio
ipsorum emissionis significat./ Jam igitur non dicant primam et о. im.

1 'EvSiaWríf) \6yif Grceci opponunt ovtós èiTTiv o Trpotpopitíbs, (Тоф1а Sé Kai

профоршЬг, hoc est, ut с. XV. 2, vertit
interpret, emissibile Verbum : vel ut сарйе
49, emissionis Verbum: vel denique, ut
сарйе XVI. 4, prolotivum, &o. Bill.
s Non est endiathetos. Hceretici igi
tur fictitium mum \6yov statuerunt тро-
форисЬу, sed CathoUci de vero \óy<p Filio
Dei certa ratione negarunt. Sic Clemens
Alexandrinus lib. v. Stromat. p. 547,
ó yàp тоО Tarpàs rSiv S\uv \6yos oix
Хрч&тбтф фауерьлблп той Beoß. Et
Cyrillus Hierosolymitanus Catech. IV.
Illuminatorum : irlirreve Sri èvàs веоО
/íowyevijs eîs iariv viàs irpb irdvToiv twv
alévwv веоу XÓ70Í, où тгрофор-qrtKbs els
áépa Siaxeàpevos, oiSè \&yois awiroari-
to¿s ¿fojuoioiVieras. Gr. The Logos Endia
thetos exactly expresses the Flatonism
of Philo, see note 1, p. î66, but this is
the earliest patristical use of the term.

i
!
 ET DEFICIT. 279
principalem ogdoaden ex Logo et Sige constare, ^sed] aut Sigen, ыв.п.*1т.
aut Logon réfutent : et soluta est illorum prima et principalis gr.ji. xj.
ogdoas. Si enim unitas conjugationes dixerint, soluta est eorum x"-6-
universa argumentatio. Quomodo enim unitis eis, Sophia sine
conjuge labem generavitï Si autem sicut in emissione unum-
quemque ex iEonibus propriam substantiam habere dicent,
quemadmodum in eodem ostendi potest Sige et Logos \ Et hsec
quidem secundum diminutionem.
2. Secundum autem id quod plus est, rarsus solvitur triacon-
tas ipsorum sic: Emissum enim a Monogene dicunt, sicut et
reliquos iEonas, Horon, quem plurimis nominibus vocant, sicut
prœdiximus in eo, qui ante hune est liber. Hune autem Horon
quidam quidem a Monogene emissum dicunt, alii vero ab ipso
Propatore in similitudine sua. Adhuc etiam emissionem dicunt
factam a Monogene Christo, et Spiritu Sancto, [Christum et
Spiritum Sanctum,] et hos non annumerant ad numerum Plero-
matis : sed ñeque Salvatorem, quem etiam 2 Totum esse dicunt.
Hoc enim manifestum est et cseco, quoniam non solum triginta
emissiones secundum illos emissse sunt, sed et quatuor cum istis
XXX. Ipsum enim Propatorem annumerant in Pleroma, et eos
qui ex successione ab invicem emissi sunt. Quid quod isti non
annumerabuntur illis in eodem Pleromate exsistentes, qui adepti
sunt eandem emissionem? Quam enim edicere possunt justam
causam, ob quam non annumerant cum reliquis .¿Eonibus, ñeque
Christum, quem volente Pâtre a Monogene dicunt esse emissum,
neque Spiritum Sanctum, ñeque Horon, quem et 3 Sotera dicunt ;
sed neque ipsum Salvatorem, qui venit ad auxilium et formationem
matris ipsorum Î Utrum quasi sint isti Mnfirmiores illorum, et ideo
indignos esse .Жопит appellatione et numero : aut quasi meliores
sint et 6 différentes ? Sed infiini quidem quomodo fient, qui etiam in
1 The Cod. Ch. omits sed. Cf. p. 1,11.3. it should have been rendered by another
* Cf. n. 3. The author perhaps wrote Greek term, occurring immediately after.
"Opov, which was read by the translator * 6,авеч1итгро1 toítw. The Aründ.
"0\ov. and Voss, reading is adopted ; there can
3 The name Soter does not occur be no Greek equivalent for the Cleem.
among the other synonyms of Horus infimiores. Double comparatives and
at pp. 18, Ц, and therefore Grabe superlatives occur, e.g. Агхатцтгга,
conjectures that the abbreviate form тгрштитта, but a comparative is never
2TPN, meaning Zravpbv, was read by grafted on a superlative. Besides, in-
the translator as 2wr%>a. But Horus firmi makes a better sense in the next
was a power of Soter, p. 18, 1. 2. Mas- sentence than infimi.
SDET considers that Китршт^и stood in 5 The word biatpopwlpovs occurs in
the text, but it is scarcely probable that the sense of more excellent, p. 205.
18—2
 280 MENS NON DIFFEUT
lib. п. xiv. fixionem et eraendationem reliquorura emissi sunt? Meliores
*MAsi 1Г au^em rursus prima et principali tétrade esse non possunt, a qua
7- et emissi sunt : et ilia enim enumeratur in prsedictum numerum.
Oportuerat autem et istos annumerari in Pleromate iEonum : aut
et ЧИогит iEonum honorem hujusmodi appellationis auferri./
3. Cum ergo sit soluta illorum triacontas, sicut ostendimus,
Alt et secundum id quod minus est, et secundum id quod plus est : (in
tali enim numero si plus fuerit, aut minus, reprobabilem faciei
numerum, quanto magis 2 tanta I) instabilis igitur ea quae est de
Ogdoade ipsorum, et de duodecade fabula. Instabilis autem et
universa illorum regula, ipso firmamento ipsorum dissipate et in
Bythum, hoc est in id quod non est, dissolute Quaerant igitur
A -(i jam a modo alias causas ostendere, quare xxx annorum Dominus
ad baptismum venerit ; et duodecadis Apostolorum; et ejus quse
sanguinis profluvium passa est; et reliquorum quaecunque vane
laborantes délirant, y

CAP. XV.
Quomodo nullius momenti ostenditur primus ordo
emissionis ipsorum.
^ 1- ipsum quidem primum ordinem emissionis ipsorum g. 135.
reprobabilem esse sic ostendimus. Emissum enim dicunt de
Bytho et hujus Enncea Nun et Alethian, quod quidem contrarium
j ostenditur. Nus enim est ipsum quod est principale, et summum,
J et velut principium, et fons universi sensus. Ennoia autem quse
3ab hoc est qualislibet et de quolibet facta motio. Non 4 capit
igitur ex Bytho et Ennoia emissum esse Nun : verisimilius enim
erat dicere eos, de Propatore et de hoc Nu emissam esse filiam
Ennoiam. Non enim Ennoia mater est Noos, sicut dicunt ; sed м. т.
1 illorum jEonum, r¡ каХ toùtùjv тшр as irapb. tovtov.
attirât, rairns rijs Tpoarryoplas, ttjk 4 Non capit igitur. Gh-œca phrasis,
Tipjjv афсиреигвш. i. e. or that the Pie- qua non raro utitur, ut paulo post : Et
roma should be deprived of the honour haec quidem in homimbus capit dici.
of the jSons of this denomination, viz. Crebro quoque, qui extra controversiam
of the Tetrad. Latine scripsit, TertuUianus verbum én-
' Tanta, ToffdSe, во many and great Séxerai sic imitatur, ut lib. de Eesur-
variations. rectione carnis ; lib. 1, 3, et 5, contra
3 Cod. Clerm. ad, as also Abonó. Marcionem : Corpus animale capit dici,
and Voss., but Grabe has ab hoc. The id est, recipit hanc nomenclaturam, dig-
translator may have read rapà tovtov, num est hoc nomine. Feuabd.

i
 AB ENTIIYMKSI. 281

Nus pater fit Ennoise. Quemadmodum autem et emissus est Nus Lian.xv.
a Propatore, qui principalem et primum ejus quae est intus ^ss н''
absconditee et invisibilis afiëctionis locum continet î a qua sensus
generatur, et Ennoia, et Enthymesis, et alia, quae non alia sunt
praeter Nun; sed illius ipsius, quemadmodum praediximus, de
aliquo incogitatu dispositae qualeslibet motiones; secundum 1perse-
verationem et augmentum, non secundum immutationem vocabula
accipientes, et in cognitionem conterminatae, et in verbum co-
emissae, sensu manente intus et condente, et administrante, et j
gubernante libere et ex sua potestate, quemadmodum et vult, quae |
prœdicta sunt.
2. Prima enim motio ejus de aliquo, ^ennoia appellatur; "A^X
perseverans autem et aucta, et universam apprehendens animam,
enthymesis vocatur. Haec autem enthymesis multum temporis
faciens in eodem, et velut probata, sensatio nominator. Haec
autem sensatio in multum dilatata, consilium facta est; augmentum
autem et motus in multum dilatatus consilii, cogitationis exami
nado : quae etiam in mente perseverans, verbum rectissime appel-
labitur; ex quo 3emissibilis emittitur verbum. Unum autem et
idem est omnia quae praedicta sunt, a No initium accipientia, et
secundum augmentum assumentia appellationes. Quemadmodum
et corpus hominis, aliquando quidem novellum, aliquando quidem
virile, aliquando autem senile, secundum augmentum et perse-
verantiam accepit appellationes, sed non secundum substantia
demutationem, ñeque secundum corporis amissionem : sic et illa.
De quo enim quis 4 contemplatur, de eo et cogitat : et de quo
cogitât, de hoc et sapit: de quo autem et sapit, de hoc et con-
siliatur : et quod consiliatur, hoc et animo tractât : et quod animo
tractât, hoc et loquitur. Haec autem omnia, quemadmodum
diximus, Nus gubernat, cum sit ipse invisibilis, et a semetipso per

1 Kara Sta/nov)]? nal aÖi-ytTip.
3 The following may be considered
to be consecutive steps in the evolu
tion of \6yoi as a psychological entity.
Ennoia, conception ; Enthymesis, in
tention; Sensatio, thought; Consilium,
reasoning; Cogitationis Exarainatio,
judgment ; in Mente Perseverans, AÓ7os
ivotá$eros ; Emissibile Verbum, Aoyos
трофорчс&!. Right reason is spoken of
by Justin as inspired by the divine
Logos, the light of Heathen wise men
before the advent of Christ. Ton Xoiff-
rbv... \byov öVra, ov тал/ yêvoî dvOpthvuv
fiéT€<rx*, *al oí fieri, \6yov ßuiiffavrts
Xpurriaiiol clert, k$v iffeot ¿ro/tíe°0i|o*ai>,
oto» é¡> "EXXiprt pi» Ъшкр&гф, ít.T.X.
Apol. I. 46.
s emissibilü. The authority of
MSS. is entirely in favour of this
false concord, the translator as usual
following the Greek, viz. \oyos тгрофо-
ptKÓS.
* Codd. Clbrm. and Voss, have con-
templatut at. Merc. i. ii. and Евлвн.
contemplatut.
282 DEU8 UN US EST
ea quae prsedicta sunt, sicut per radium, emittens verbum, sed g
non ipse ab alio emittitur. /
3. Et hsec quidem in hominibus capit dici, cum sint com-
positi natura, et ex corpore et anima subsistentes : qui autem
dicunt ex Deo emissam esse Ennœam, et ex Ennœa Nun, deinceps
ex iis Logon, primo quidem arguendi sunt improprie emissionibus
usi ; post deinde hominum affectiones, et passiones, et intentiones
mentis describentes, Deum autem ignorantes : qui quidem ea quae
obveniunt hominibus 1 ad loquendum eos, applicant omnium Patri,
quem etiam ignotum omnibus dicunt; negantes quidem ipsum
mundum fecisse, ut ne quidem pusillus putetur, hominum autem
affectiones et passiones donantes. Sijautem Scripturas cognovis-
sent, et a yeritate docti essent^scirent utique quoniam non sic
Deus, quemadmodum homines ; et non sic cogitationes ejus, quo-
modo cogitationes hominum. Multum enim distat omnium Pater
ab his quae proveniunt hominibus affectionibus et passionibus : et
simplex, et non compositus, et 2similimembrius, et totus ipse sibi-
metipsi similis, et œqualis est, totus cum sit 3sensus, et totus
Spiritus, et totus 4sensuabilitas, et totus ennœa, et totus ratio, et
totus auditus, et totus oculus, et totus lumen, et totus fons omnium
bonorum ; quemadmodum adest religiosis ac piis dicere de Deo. /
4. Est autem et super hœc, et propter hsec inenarrabilis.
Sensus enim capax omnium bene et recte dicetur, sed non similis
hominum sensui : et lumen rectissime dicetur, sed nihil simile ei,
1 ad loquendmm eos, Greece irpbs то Nunc et Anaxagorœ scrutemur homceo-
\a\eîy aùroôs. meriam,
a similimembrim, the translation, ac Quam Grceci memorant, пес nostra dicere
cording to FeuARD. of ¿ynoió/cwXoj, which lingua
is an unknown compound, or of ópoto- Concedit nobis patrii sermonis egestas ;
ficpiis according to Gbabe, which is used Sed tarnen ipsam rem facile est exponere
byAristotle, de Part. An. andDeCœlo ; verbis,
Cyrillus Catech. VI. hune Irenœi locum Principium rerum quam dicit homœo-
imitatus dixit, &¡ioiov del iavrijS tvra, meriam.
/¿ocoeiSí) rty inrbaraaiv, oùk iv ¡xipu Ossa videlicet e pauxillis atque minutis
¿XarToó/Mevov, dXV èv irâatv Hfwwv bvra Ossibu\ sic et de pauxillis atque minutis
aùràv ёачтф. Mass. His words con Visceribus viscus gigni, &c. L 830.
firm Gbabe's view ; for ЬцоюцерЦ$ was 3 Sensus. NoOs fuit in Grœco, hic et
the term coined by Anaxagobas to postea sœpe uti coUigüur ex cap. 18,
express the identity of the molecules, of p. 138, col. t, l. 26, aliisque locis, prce-
which any substance was formed, with sertim ex lib. X, cap. 6, tibi in hoc ipsa
the substance itself, as stated at the sententia SXos w>Ds ab Interprete redditur,
conclusion of note i, p. 290. The trans totus sensus. Grabe. The Greek ori
lator was less at loss than Lucretius ginal has already occurred, p. HI.
who found himself unable to express the 4 vinais, Edd. sensuhabilUas, vovvi-
Greek by any single Latin term; e.g.
 ET INDIVISUS. 283
quod est secundum nos lumini. Sic autem et in reliquis omnibus
ч lnulli similis erit omnium Pater hominum pusillitati: et dicitur
I3V.quidem secundum hsec propter dilectionem, sentitur autem super
\ :|hœc secundum magnitudinem.

CAP. XVI.

Quoniam sensus non potuisset emitti quia ipse emittebat

reliqua : et quid est emissio.

1. Si igitur et in hominibus ipse quidem sensus non emittitur,

ñeque separatur a vivo 2 is qui emittit reliqua, motiones autem ejus
et affectus perveniunt ad manifestum ; multo magis Dei qui totus
sensus est, ipse a semetipso nequáquam separabitur, neque quasi ab
alio aliud emittitur./ Si enim sensum emisit, ipse qui emisit sensum,
secundum eos compositus et corporalis intelligitur, ut sit separatim
137. quidem qui emisit, Deus, separatim autem qui emissus est, sensus.
Si autem de sensu sensum dicant emissum, pnecidunt sensum Dei
et partiuntur. Quo autem, et unde emissus est ? Quod enim ab
aliquo emittitur, in aliquod subjectum emittitur. Quid autem sub-
jacebat antiquius quam sensus Dei, in quod emissum dicunt eum?
Quantus autem et erat locus, ut susciperet et caperet Dei sensum!
Si autem, quemadmodum a sole radium dicant, sicut subjacet aër
hic 3susceptior, et antiquior erit quam ipse radius, et illic ostendant
subjacens aliquid, in quod emissus est sensus Dei, capabile ejus et
antiquius. Post oportebit, quemadmodum solem minorem esse
quam omnia videmus, longe a semetipso emittentem radios, sic et
Propatorem dicere extra et longe a semetipso emisisse radium.
Quidnam autem extra aut longe sentiri a Deo potest, in quod
radium emisit ? /
2. Si autem non emissum extra Patrem ilium dicant, sed in
ipso Patre ; primo quidem superfluum erit etiam dicere emissum
esse eum ; quemadmodum enim emissus est, si intra Patrem erat?
Emissio enim est ejus, quod emittitur, extra emittentem manifes-
tatio. Post deinde hoc emisso, et is qui est ab eo Logos erit
intra Patrem: similiter autem et reliquœ Logi emissiones. Jam

1 The translator seems to have read only preferable to Massüet's suiceptor,

ovSfvl, for b> ovSevl. as following the authority of the Clebm.
* *», i. e. sensus, vovt. Abund. Voss, and Mebo. п. MSS.
3 Sutceptior, Gbabb's reading, is iwoSoxcis was probably the original.
 284 DEUS NON CIRCUMSCRIBITUR.
lib. и. xvi. igitur non ignorabunt Patrem, cum intra eum sint ; nec secundum
GR. II. xvii. descensionem emissionum minus aliquis cognoscet eum, undique
HASS. П.
xiii. 6. omnes a Patre aequaliter circumdati : sed et impassibiles omnes
similiter perseverabunt, cum sint in paternis visceribus, et in
deminoratione nemo ipsorum erit. Non enim est deminoratio
Pater, nisi forte, velut in circulo magno minor continetur circulus,
et intra hunc rursus alter minor ; aut velut sphœrœ similitudine,
aut tetragoni, Patrem dicant intra se undique continere sphserae
similitudinem, vel quadratam reliquam iEonum emissionem, uno-
quoque illorum circumdato ab eo qui est super eum major; et
circumdante eum, qui post se est, minorem ; et propter hoc mino
rem et ultimum omnium in medio constitutum, et multum a Patre
separatum, ignorasse Propatorem. Si autem hsec dixerint, in
figura et circumscriptione concludent Bythum ipsorum, et circum-
dantem, et circumdatum : cogentur enim et extra illutn confiteri
esse aliquid, quod circumdet eum. Et nihilominus in immensum
de his qui continent et continentur incidet sermo : et corpora
inclusa esse 1 omnes manifeste apparebunt. /
3. Adhuc etiam aut vacuum esse eum confitebuntur, aut
Jomne quod est intra eum; omnes similiter participabunt de Patre.
Quemadniodum in aqua circuios si quis faciat, vel rotundas vel в. m.
quadratas figuras, omnia hsec similiter participabunt de aqua:
quemadmodum et quae in aëre fabricantur, necesse est participare
de aëre ; et quae in lumine, 2 de lumine : sie et qui sunt intra eum,
omnes similiter participabunt de Patre, ignorantia apud eos locum
non habente. Ubi enim participado Patris adimplentis! Si
autem adimplevit, illic et ignorantia non erit. Solvetur igitur
ipsorum deminorationis opera, et materia emissio, et reliqua
mundi fabricatio, quœ ex passione et ignorantia volunt substan-
tiam habuisse. Si autem vacuum ilium confitebuntur, in maximam
incidentes blasphemiam, denegabunt id quod est spiritale ejus.
Quemadmodum enim 3est spiritalis is, qui ne quidem ea quae intra
eum sunt, adimplere potest ? /
4. Нэес autem, quae dicta sunt de sensus emissione, similiter
et adversus eos, qui a Basilide sunt, aptata sunt: et adversus reli-
quos Gnósticos, a quibus et hi 4 initia emissionum aeeipientes, con-

1 7¡ rb irâv (<ты aùrov. ávdyK7¡ iarl /ccr/x«i> той íépes, nal â hi

3 The Clkkm. MS. inserts est, and
it is not an improbable reading, the 3 The Clbrm. MS. has quemadmo
Greek being, та kv тф áépi waronj/j.éva, dum enim, spiritalit. Voss, spiritale.
 NON VERBO AÜT VITJE ANTECEDIT. 285
victi sunt in primo 1 libro. Sed quoniam quidem reprobabilis et im- lib.ii.xyí.
possibilis prima Noos, id est sensus, ipsorum emissio est, manifeste eSДад?"
ostendimus. Videamus autem et de reliquis. Ab hoc enim Logon a
et Zoën fabricatores hujus Pleromatis dicunt emissos, et Logi, id est
Verbi, quidem emissionem ab hominum affectione accipientes, et
2addivinantes adversus Deum, quasi aliquid magnum adinvenientes
in eo quod dicunt, a Nu esse emissum Logon : quod quidem
omnes videlicet sciunt, quoniam in hominibus quidem consequenter
dicatur; in eo autem qui sit super omnes Deus, totus Nus et totus ]
Logos cum sit, quemadmodum prsediximus, et nee aliud antiquius, 1
м. 132. пес posterius, aut aliud 3alterius habente in se, sed toto sequali et
simili et uno perseverante, jam non talis hujus ordinationis sequetur
emissio. Quemadmodum qui dicit eum totum visionem, et totum
auditum, (in quo autem videt, in ipso et audit, et in quo audit, in
ipso et videt), non peccat : sic et qui ait, totum ilium Sensum et
totum Verbum, et in quo Sensus est in hoc et Verbum esse, et
Verbum esse ejus hune Nun, 4 minus quidem adhuc de Pâtre om
nium sentiet; decentiora autem inagis quam hi, qui egenerationem
prolativi hominum verbi 6transferunt in Dei seternum Verbum, et
prolationis initium donantes et genesin, quemadmodum et suo
verbo. Et in quo distabit Dei Verbum, imo magis ipse Deus t
cum sit Verbum, a verbo hominum, si eandem habuerit ordinatio- -
nem et emissionem generationis !
5. Peccaverunt autem et circa Zoën, dicentes earn sexto loco
emissam, quam oportebat omnibus prseponere, quoniam Deus vita
est, et incorruptela, et Veritas. Et non secundum descensionem
et quœ sunt talia acceperunt emissiones ; sed earum virtutum quae
semper sunt cum Deo appellationes sunt, quemadmodum possibile
o. 139. est et dignum hominibus audire et dicere de Deo. Appellationi
enim Dei 7coobaudientur sensus, et verbum, et vita, et incorruptela,
4 initia em. ipxàs rCiv irpoßoXüv. 5 Ad hos hœreticoi quadrat, quod de
1 libro, omitted in the Ab. MS. aliis ait Orígenes Tom. I. Comment, in
* KaTa/iavTevip-evoi, as Grabe ima- Johannem, pa. 24. ottpemi жрофорЬл
gines, cf. I. xxiii. fiavreúovTat. Парада»- тгагристц", oíwd iv avWaßah кещЬгр
revbpevoi would be more analogical. ttmu rbv vlbv tov веоО. Gbabe.
Temeré de Deo conjicientes. Mass. 6 Bene notanda Irenœi tententia de
3 Grabe first restored aüerius in the ceternitate FUii Dei, nullum habentü inU
place of anierius, and the emendation is tium, e diámetro Arianorum hceresi ad-
confirmed by the Clerm. MS. The versa. Grabe.
Greek may have been, >f dXXo ti iripov. T eoobaudientur, aviupwv/iaovai was
4 minus quidem . . . deeentiora autem; probably in the original, if so, consen-
Чттоу p.it> ■ ■ ■ eiirpeitio-Ttpov Ы. tient would have been better.
 286 PROBOLA GNOSTICORUM
lib. h. xvi. et veritas, et sapientia, et bonitas, et omnia talia. Et ñeque sensum
GMAI¿'nii' v'ta antilu'orem aliquis potest dicere, ipse enim sensus vita est ;
9- nec vitam posteriorem a sensu, uti non fiat aliquando sine vita is
qui est omnium sensus, id est Deus. Si autem dixerint, in Patre
quidem fuisse vitam, sexto autem loco prolatam, ut vivat Verbum;
multo ante earn quidem oportebat quarto loco emitti, ut vivat Nus,
et adhuc etiam ante hunc cum Bytho, ut vivat Bythus ipsorum :
cum Propatore enim ipsorum annumerare quidem Sigen, et hanc
conjugem ei donare, non connumerare autem Zoën, quomodo non
super omnem est insipientiam 2

CAP. XVII.
Quoniam hœ, quœ ab Us dicuntur emissiones, hominibus
congruunt magis quam Deo.
i A(. De ea autem quœ est !ex his secunda emissione 2 Hominis et
Ecclesiœ, ipsi patres eorum falso cognominati Gnostici, pugnant
adversus invicem, sua propria vindicantes, et malos fures semet-
ipsos convincentes, aptabile esse magis emissioni dicentes, uti veri-
simile, ex Homine Verbum, sed non ex Verbo Hominem emissum:
et esse Hominem Verbo anteriorem, et hunc esse qui est 3 super
omnia Deus. Et usque hoc quidem, quemadmodum praediximus,
omnes hominum affectiones, et motiones mentis, et generationes
intent ionum, et emissiones verborum conjicientes verisimiliter, non
verisimiliter mentiti sunt adversus Deum. Ea enim quœ accidunt
hominibus, et quœcunque patientes ipsi recognoscunt, ad divinam
rationem adducentes, apta dicere videntur apud eos qui ignorant
Deum, et per humanas has passiones transducentes eorum sensum,
genesin et probolen quinto loco Verbo Dei enarrantes, mirabilia
mysteria et inenarrabilia et alta, a nullo alio cognita dicunt se
Matt. vii. 7. dooere, de quibus et dixerit Dominus : Quœrite et invenietis, ut
quœrant scilicet, qui de Bytho, et Sige, 4 et Nu, et Alethia proces-
serunt : si sunt ex eis rursus Logos et Zoe ; dehinc ex Logo et
Zoe, Anthropos et Ecclesia.
1 Ex his, from Logos and Zoe, but 4 Grabe reads et Nu, but authority
second in succession from Nus and preponderates in favour of Nus. Mas-
Aletheia. suet renders qui adverbially, and the
3 Hominis et Ecclesiœ, These words sense then would гцп : That they may
are omitted in the Clerm. MS. Possibly enquire how Nus and Aletheia proceeded
they may have come in from the margin. from Bythus and Sige; and also whether
3 Super omnia Deus; cf. p. 149, n. 7. Logos and Zoe emanated from these, &c.
 A PHILOSOPHIA SUBORNANTUR. 287

LIB. Il.xvlil.
CAP. XVIII. OR. II. xix.
MASS. II.
xiv. 1.
Quomodo et hinc ethnici verisimilius de universorum
generations responderunt et gratins : et quomodo ab
ipsis qui sunt a Valentino initia sumpserunt, ejus-
que sunt secundum eos regulce.
m. 133. i. Multo verisimilius et gratius de universorum genesi dixit
—- unus de veteribus Comicis 1 Antiphanes in Theogonia. Ille enim
de nocte et silentio Chaos emissum dicit, dehinc de Chao et nocte
2Cupidinem, et ex hoc lumen, dehinc reliquam secundum eum
1 Sine dubio est A ntiphanes iste, cujus finrltraro TrávTiav' 'Hffíoíoí Si [Qeoyov.
'ХфроЫт-ni yoval citaiUur ab Àthenœo, 116, 120]
рад. 487 et 666 seq. Aristophanes Tíívtw p.iv тгршткхта xdos yiver * . . .
in the Aves describes the most ancient 'H5' (pos, os irávreaai /lerarpiwei dffo-
heathen cosmogony in terms that bear VÁTOIVIV
a close likeness to these statements of Av<rt/ie\i]s, (/. I. AúroTeXijs)
IreNjEOS. The Gnostic theories have
so much in common with the ancient ¿is Siov iv tóís oCffiv inrápxew rivà
philosophy of Greece that the reader цата. alrtav, t¡tis Kivi\eei ка1 o-iWf« rá rpdy-
can hardly dispense with an illustration Toútovs piv obv irús xpb Siavet/iai
from their sources : repl тоО Tis rpÜTOs, í^íutw Kplveiv vare-
Xáot rfv ка1 n>{, fpeßbs те /liXav Tpûrov, pon. Metaph. I. 4, see also 6. Whether
- Kai Tdprapos eùpùs, Love therefore was prior or subsequent
Tij S' oùS' <M)/> oú8' oipavbs f/v ipißovs 5' to Chaos according to Aristotle was
iv áT€Ípo<Ti kóXttois a matter for discussion. The reading
lUrei irpiiTWTOK vwvvifuov cù£ fi/ie\av6- Ai/roTfXrjs is perhaps too philosophic,
wrepos фор, but it harmonises with the following
*E£ ov TreptreWofiivats (Spats tßXaffrev Orphic fragment, which also deduces all
"Epws ô woßeivbs, life from Love, and shews that the
Zt-ÍX/Зшс vwTov rrepúyoip ■xpvaaîv, eUCis Evangelist's Christian axiom, God is
àvefiÙK€(ri Slvais. Love, wae not unknown to the heathen
Oíros Si x¿eí irrepóemi fiiyels vvxí<p, as a tradition of Paradise : the Hours
ката Tdprapov eùpvp, pour forth,
'EveÓTrevaev yévos T)p.irepov, ка1 тгрштоу Лрйта nii> ipxalov Xdeos fie\ïfi<paTor
àvijyayev is <£ws, VfíVOV,
Прбтероу S' ovK f¡v yivos àdaviTwv, irplv Wpeaßvrardv те на) airrore\r\ iroXi5/¿nrip
'Epias ffvwipuÇtP drama. [Aves, 694.] "Ершта
* Compare p. 14, note 3. Aristotle "Offaa т* (фькеу diravra, biiKpive 5' dXXor
quotes the authority of Hesiod and Par- ájr' dXXou. Argon, ed. Stepk. p. 17.
menides as saying that Love is the eter Pythagoras gave a practical appli
nal intellect, reducing Chaos into order : cation to the tradition :
'TiroirTc&rete b" iv ris, 'Uo-lobov irpû- \lv0ay6pas (\eye, 8i5o ravra ík twv
Tov ^rfTTftrai тЬ roiovrov, kov et Tis AAXos, 0ewv toÎs dv6pwirOLS SeSáo~6ai KdXKtara,
"Е/эшта rj 'Eirißv/Miav iv tóís ovaiv (ôvKev тЬ'те à^nBeieiv, nal rb evepyereîv. Kol
ws ápxbv> °t°v Kal UappievlSns. Kai yap жроветШп Srt Kai (otKe roîs Beüv (pyois
ovros KaraffKevdfav tí¡v тоО trdvros y¿- Udrepov. Mb. Var. Hist. xa. 59.
rte», XlpÚTiiTTov /té*, фпочу, (рыта вейч
 288 ANTIPHANIS THEOGONIA.
LiB.ii.xviii. primam deorum genesin. Post quos rursus 'secundam deorum 0.140.
gj?ás¿ и"' genera*i°nem inducit, e^jnundi fabricationem ; dehinc de secundis
»iv- '• diis narrât 2hominum plasmationem. Unde ipsi assumentes sibi
fabulam, quasi naturali disputatione commenti sunt, solummodo
demutantes eorum nomina, idipsum autem universorum genera
tions initium et emissionem ostendentes; pro nocte et silentio,
Bythum et Sigen nominantes ; pro Chao autem, Nun ; et pro
Cupidine, (per quern, ait Comicus, reliqua omnia disposita) hi
Verbum attraxerunt ; et pro primis ac maximis diis, iEonas for-

1 Secundam deorum genesin. The though involving a multiplicity of eman-

primary generation of gods had its pa
rallel in the ISéai of Plato, subsisting
as a system of Divine Intelligence in
the mind of the Deity, the Pleroma of
the Gnostic. The secondary generation
of gods is recognised no less clearly
in those Saifióvia that had their origin
with the mundane soul, and gave a divine
life and movement to the sun, earth,
planets, &c. Where Plato speaks of
the Supreme Deity addressing these
subordinate baipÂvia as ffeol ffeäv, gods
the offspring of gods, he scarcely means
the DU majorum ac minorum gentium,
but the Divine Principle of the Mun
dane Soul of which Himself was the
source, not the mythological gods that
according to popular credence were gene
rated and born of others. The imitative
principle of the Valentinian theory was
a close copy of Plato, whose Supreme
Deity delegates a creative energy to
these ffeol вешу, and says, rpéireaffe катЬ.
tpvaiv ùfiLeîs è-jrl ttjv twv Çùuv 5r¡p.iovpylav,
pipoó/ievoi ттр> ifity/ bivapw irepl t^¡v
ipûv yéreoiv. Tim. p. 41. With the
Bubordinate Satfióvia of the Platonic
system, the Demiurge and seven angelic
heavens may be identified. Possibly
this derivative theogonia was superadded
by Plato from prudential motives, as
a disciple of Socrates, Ыз own settled
conviction being that there was only one
Supreme Being ; and in the same way
the Gnostic, in framing his system on
the Platonic theory, would define the
Being of God as one Infinite Pleroma,
ative excellencies.
* Philo Judœus was mainly instru
mental in causing the rise of Gnosticism,
by bringing about that union of Jewish
interpretations of Biblical Truth with
Platonism, that more than any thing
else directed the attention of the schools
to the Theosophy of the East. So, as
regards the creation of man, " Let us
make man," suggests to him the co
operation of personified attributes in
forming the creature of sense ; while the
true or intellectual man was the creation
of the One Indivisible Divine Intellect.
Just as in the Platonic theory, man's
material nature is the work of the ffeol
ffewv, his intellectual soul is an efflux of
the Deity. Kai кой' 6<roi> ¡liv avrûv àffa-
várois bp.wvvp.ov eîvat trpoo"í)Kei ffeîov \eyb-
pevovt iryepovovv т* év aùroîs twv àel Sîktj
Kal bfitv iffeXbvrwv fireffffai, ffirelpas каХ
birap^ápevos èyù 1гара5ш(гш' тЬ bè \oLirbv
vpeîs áffaváru ffvtjrbv icpo<jv(palvovTe$}
к. т. Л. Tim. р. 41. This refinement of
а twofold creation was unknown at an
earlier date ; it was adopted by the
Gnostic, pp. 171, 196, 232, from the
Cabbala of the Jews, 134, n. 2; 224,
n. i. The Pythagorean quoted by Clem.
Al. Strom, v. 5, seems to have borrowed
from Moses ; rbv Arjpxovpybv, (pitras,
aÙT(p xpépevov Tapabelypari TTOiijoai rbv
ävffpwirov, èiryyayev' то ôè ffK&vos rots
Xoiwoîs b'p.owv, ola yeyovbs èn ras avrâs
vKas, viro bè rexvira bè elpyo.ap.hrov
\фо-тш, 5s ¿Texvlrevo-ev abrbv àpxervvip
XPV"dp.eyos éavrip.
 THALETIS EX AQUA COSMOGONIA. 289
maverunt; et pro secundis diis, eam, quao est extra Pleroma, lib.h.xvüí.
matris ipsorum enarrant dispositionem, secundam Ogdoaden vo- ^Ц^*-
cantes eam ; ex qua mundi fabricationem, et plasmationem X1T- '•
hominum similiter atque ille 'annunciant, inenarrabilia et incog
nita mysteria solos se dicentes scire : quae ubique in theatris ab
hypocritis splendidissimis vocibus comcedisantur, transferentes in
suum argumentum, imo vero eisdem argumentis docentes, tantum
immutantes nomina.
2. Et non solum quae apud Cómicos posita sunt arguuntur У1^-Л-
quasi propria proferentes ; sed etiam quae apud omnes, qui Deum
ignorant, et qui dicuntur Philosophi, sunt dicta, hsec congregant
et quasi centonem ex multis et pessimis panniculis consarcientes,
2finctum superficium subtili eloquio sibiipsis preeparaverunt: novam
quidem introducentes doctrinam, propterea quod nunc nova arte
substituía sit: veterem autem et inutilem, quoniam quidem de
veteribus dogmatibus ignorantiam et irreligiositatem olentibus,
hsec eadem 3subsuta sunt. 4 Thaïes quidem Milesius universorum
generationem et initium aquam dixit esse. Idem autem est dicere
êaquam et Bythum. eHomerus autem poëta Oceanum deoruin

1 annunciant. Codd. Clarom. Voss. áo-xp\T¡eels, "EWvei ravrns rrjs /iaÖTjo-fus

and Merc. ii. have annunciantes.
* finctum superficium. Editors give
to superficium the sense of an upper
garment, on the strength of the doubt
ful use of superficies in two passages of
Tkrtullian's treatise de Cultu Fcemi-
narum, ii, 13. It is probable that the
translator read ЛгигоХ^к instead of the
author's word iirißo\)iv, and that the
Latin word was coined pro re nata, see
note 2, p. 4. тХаотбс ^лч/ЗоХт)» may ex
press the original.
3 subsuta. inrcfr/>d<f>7i, as in Eurípi
des, tí Spdffiaf ràvSe inroßpdirreis \byov.
Ale. 537. For olentibus the Ar. MS. reads
inolenlibus, which became nolentibus in
Voss, and Merc. ii.
* Thaïes. Aiyerot OaXfjv rhv MiXi}-
fftov Ъ>а Twv é-rrà ao<f>wv wpwrov 4wlk£-
xeipyxfrcu tpikoffo<plav tpvimcfy. Ovtos
(ф-п àpxb" той rorros eíyat leal tí\os to
Sdvp .... Qeàv Sè тоОто etvai, rb и^т'
àpxty u-tp-e reXevTTjv fyov. Ovtos irepX
тЬу tCiv аатршу \6yov каХ tíjv Iftrnffiv
atrios тгрОзтоъ ylyveraC . . . èyévcro dè
xari VLpoîaov. HlPPOL. Ph. Li, He
derived much of his system from Assy
ria. Grote's Hilt, of Greece, Pt. П. c. 19.
Osiris in the Egyptian system was the
aqueous principle : rhv yàp 'Q/ceavdv
'Oaipiv еЬал, dè Tvßvv 'law. Plut, de
Is. et Os. 34, for which reason Hellani-
cus spelled the name "Точрч. ibid. The
god Helios also was represented not in
a chariot hut in a ship.
5 Thaïes, perhaps, still held that
there was a Supreme Mind who created
all things from a first aqueous principle ;
at least Cicero says, A quam dixit Tholes
esse initium rerum, Deum autem eam
mentem, qua; ex aqua cuneta fingeret, de
N. Deor. I. 10, although others charge
him with atheism. The reader is refer
red to Aristot. Met. I. 3, Cío. de Div.
1. 10, Plutarch cíe Pia«. РАЙ. ГЛ., Lac-
tant. de Fals.Rel. i., Laert. 1. 14—27.
6 Homerus. in ir\ti6vwv ii nal ápiB-
uvrwv Svoîv uèv, yrjs те Kai vSaros, та
 290 ANAXIMANDRI TO AIIEIPON.
lib. n.xviii. genesin, et matrem Thetin dogmatizavit : quae quidem hi in
Gmàss. 1Í' Bythum et Sigen transtulerunt. Anaximander autem hoc quod
h immensum est omnium initium subjecit, seminaliter habens in
semetipso omnium genesin, ex quo immensos mundos constare
ait : et hoc autem in Bythum et in iEonas ipsorum transfigurave-
«_ ^ runt. 2Anaxagoras autem, qui et Atheus cognominatus est,
S\a oweo-TnKtvai фцаЬ ó iro«jTÍ)s "O/trçpos, material atheist by Plutarch, de Plac.
8те fièv \éy<av, Philos. I. iii. 3Äva^lp,avSp6s фпам twv
'SÎKeavôv те вейу yivemv, Kai p.nrèpa tr¡- 6vTWv TTjv àpXTJv elvai тЬ âireipov, ёк yàp
Biv,—П. 20I. тоте Sè, toótov irávra yevéadac, Kai els tovto
'AW i/iûs p.èv Trávres vSap Kal yaîa yé- návra фве1реаваС Xêyei obv Siá ti атги-
voiaBe.—//. v', 99. pbv èffTLv, ïva р% èWelnrn i) yévetrts т)
Hippolyt. Philos, x. 7. Ьфиттар.&7}' áfíaprávei Sè ovros, rr¡v fièv
Elsewhere the following verse is quoted v\tjv 6.тгофашЬ{хеуо$, тЬ Sè toiovv aîriov
àvaipûv, tô ôé äiretpov ovSév â\\o, 7j v\n
to the same purpose : iarlv. It is also observable that as
'iltceavbs yèveals те вешу, yéveaís r* àv- Anaxagoras incurred the charge of a-
вритшу.—П. {', »46. Ph. VIII. 12. theism, by denying that any divine
In the Timœus, Oceanus and Tethys èvepyela was inherent in the planetary
are the offspring of Tij ка1 Oipavbs, simi worlds, &c, so this teacher, really and
larly Simon Magus, p. 229, n. 4. essentially an atheist, passed for a theist,
1 Anaximander. 'Ava^lp-avSpos .... as believing the worlds, on the hylopa-
àpxbv t<PV Twv bmw tpúffLV riva too âTrel- thic principle, to be gods, so ClOEBO
pov, ¿£ t¡s ylveaBaí robs oipavobs Kol tSv says of him, Anaximandri opinio est
h abráis K&a/iov. Ta¿rr¡v 5' átSum etvai nativos esse deos, longis intervalles orien
Kol áy/¡pw, rjv ка1 Trávras irepiéxew robs tes occidentesque eosque innumerabiles esse
кба/iovs .... Oíros pb àpxty ка1 ütol- mundos, de N. D. I. 10. A generative
Xeîov etpTjKe tCiv övtwv тЬ âireipov, irpûros principle was also inherent in matter;
Totivofia KaXé&as t9¡¡ ápxf¡s. Ilpàs Sè Eusebius says that he taught ybvipMi
toútw KÍvyjffLV à'ISiov élvai, èv $ o~vp.ßalvet toû Bepfiov Kal ipvxpov Karà t\\v yèveatv
yiveaßai toùs oùpavobs .... outos èyévero toótov Tod KÓ&fiov áiroKpLdr¡vai. Prcep.
ката I-tos Tpirov ttjs reffffapaKOffrijs Sev- Ev. 1.8. In two particulars, Anaximander
répas '0\vp.widSos. Hippolyt. Philos. 1. indicated certain theories of geology : in
This infinite first principle was in hia the successive composition and dissolu
system senseless matter, and not intel tion of an áireipta of worlds, and in the
ligent mind. Hence, as Pythagoras statement that the first animals upon
believed fire to be the source of all, and our globe were strange aquatic animals,
Thaïes water, and Xenagoras earth, so slimy and full of spines. 'AmÇlpiavSpos
Anaximenes, following Anaximander,be èv иурф yewndrpiaL та тршта ftüa, 0Xoío¿$
lieved that the atmosphere, a boundless irepLexófíeva àKavBùSeai, irpoßatvoicns Sè
expanse, as the ancients supposed it to T7js ifKiKÍas, üiroßalveiv èirl то i-ypfrrepov,
be, was the first principle. Hippolytus к.т.Х. The reader may consult Abistot.
however charges Anaximander with this Phys. ausc. in. 4, Laekt. ii. i, Plut.
idea; 'ÀvaÇip,avSpos Si ¿f iipos .... tbre- de Plac. Phil. 1. 3, Just. M. Coh. 4,
фЪрато rty yêveew. Philos. X. 6. And Cicero, Acad. Qu. IV. 37.
Cicero, de Nat. Deor. I., ascribes the 2 Anaxagoras, qui et Atheus, see
same notion to Anaximenes. Anaximan Hippolyt. Ph. 1. The philosopher
der, however, ia declared to be a mere scarcely deserved so hard a name. He
 ANAXAGORiE SEMINA. 291
dogmatizavit facta animalia ^ecidentibus e cœlo in terram lib.ii.xvíh
seminibus : quod et hi ipsi in Matris suae transtulerunt semina, et OR. II. xix.
MASS. II.
esse hoc semen seipsos : statim confitentes apud eos, qui sensum xiv. 2.
habent, et ipsos esse quae sunt Anaxagorse irreligiosi semina.
3. Umbram autem et vacuum ipsorum a Democrito et 2Epi-
• i«. euro sumentes sibimetipsis aptaverunt, cum illi primum multum
sermonem confecerint de vacuo et de atomis, 3 quorum alterura
was, in fact, the first of the Ionic phi fdÇei rCiv iwelpwv. Aristot. Pkys. I. 5 ;
losophers who stemmed the tide of i. e. things were denominated according
atheism, by the introduction of mind to the quality of the predominant ele
as the first principle. Plato, in the ments. This then will be the meaning
Cratylus and in the Phcedo, ascribes to of HlPPOLTTDS when he says respecting
him belief in one Supreme Intellect. Anaxagoras that he affirmed all things
Nous ó вюкоегрй? те ка1 rrávTav atrios, to be engendered, bpoluiv roîs yevvwaé-
which intellect was fíbvov twv 6vtwv vois, ol Sé irepl rbv ArjfiÁKpiTov ка1 'Ettíkou-
сигаой» ка1 i/uyí) ка1 каварЬч, the only pov, ¿| àmfwiuv. Ph. X. 7, see p. 282, п. г.
simple unmixed substance in existence, 1 i. е. from pre-exietent homœomerio
and as Aristotle adds, it was also a particles.
principle of moral good : ' ÀvaÇaybpas то 3 Epicuro. So Hippolttds, 'A.pxàt
atriov rôti Ka\ûs Kai bpSüs vovv \éyei, p.èv twv Skwv virédero àrbuovs каХ Kcvbv.
and it was í/ío tov ko\ws ahía ка1 toi- Kevbv fièv otov rbirov rwv éaouèvuv, àrb-
avnj 66ev i) KÍvqais inrápxei. de An. I. 1. Hovs Sè rty v\r¡v, ¿£ 17s rà irdvra .... Tis
Again, 'AvaÇaybpas ws kivovv rb áyadbv Sè àrbfiovs, rb \eirropLtpêararov, ко! иев'
àpXV"' ó yàp vovs Kivei, àWà Kiveî tveKÍ ou оЬк av yèvoiro Kévrpov oôSè (njfieîov
twos, ware èrepov, Met. 14, i. e. it was oiSèv, oiSè Sialpeait oiSeula Сфп etvai,
not only a principle of power but also bib каХ àrbfiovs aùràs wvbpuKre. He draws
of Divine Intelligence. Cicebo also says also the true distinction of the term
of Anaxagoras that, primus omnium re- ilSoyii, as used by Epicurus, which ho
rum deecriptionem et modum mentit infi nourably distinguishes the teacher from
nites vi ас ratione designari et confici his followers. dXXot Si ä\\ws rb tvoua
voluit. de Nat. Dear. 1. Still Anaxago rijs r¡Sovr¡s t£e\aßov ol uèv yap ката (dvij
ras was generally ranked by his suc ras ¿iri6vpUas, ol be èirl r-fj àperr} TjSovfy.
cessors as among the &0eoi from the Philosoph. I. de Epic. The Ardnd.
simple fact that he denied that any Di reading confecerint is adopted. The com
vine Numen existed in the several plane pound verb was probably written by the
tary worlds, but that the sun, for in author.
stance,was amere uvSpov Sidirvpov or fiery 3 quorum alterum — appellaverunt.
globe. The principal peculiarity of the These words may be illustrated by what
Anaxagorean theory was that the Atoms Hippolttds says concerning Demo-
of which all composite bodies are critus; \éyei Sè bfiotws AevKÍmrw repl
formed, are bfioiouepels, that bone is ffroixelwv, v\fipovs каХ Kevov, то ftc*
composed of bony atoms, flesh of fleshy, ■jrXijpes \èywv op, rb Sè Kevbv oùk 6v.
horn of horny, red, blue, green, &c. of The inane of Epicurus was the totos of
like coloured atoms, and therefore тгйк Plato, i. e. space circumclusive of mat
fv irivri p.ep.lxBai, Sibri iróV (к iravrhs ter. So Ldcr. Quapropter locus est in-
ylverai, tfralveadai Sè та 5ta<pépovra, ка1 tactus, inane, vacansqne. I. 335, &c.
Trpo<rayopeúeo-$ai trepa á\\if¡\wv, ¿k tov .... Locus et spatium quod inane voca-
páXtffra inrepèxovros Sià tô ir\r¡eos, èv rrj mus. 427.
 292 DEMOCRITI ET PLATONIS IDEÏE.
lib.ii.xvüí. quidem quid esse vocaverunt, alterum vero, 'hoc quod non est,
'mäss iix' aPPeuaverunt : quemadmodum et hi esse quidem ilia, quae sunt
xi"-3- intra Pleroma, vocant, quemadmodum illi átomos ; non esse
autem haec, quae sunt extra Pleroma, quemadmodum illi vacuum.
Semetipsos ergo in hoc mundo, cum sint extra Pleroma, in locum
qui non est deputaverunt. Quod autem dicunt 2 imagines esse haec
eorum quae sunt, rursus manifestissime Democriti et Piatonis
sententiam edisserunt. 3Democritus enim primus ait, multas et
varias ab universitate 4 figuras expressas descendisse in hunc mun

1 Massuet cancela hoc, but it is
retained аз found in the Cleem. and
Abond. MSS. So Plato defined matter
as tô yiyvófievov fièv àel, ov Sè оЬЫтготе.
Tim. p. 27.
a According to Plato the prototypal
ideas eternally subsisting in the nature
of the Deity, were the origin of form
and order. Plato taught the Gnostics
to believe that matter was eternal ; for
with him abo chaos was still antecedent
to order, and devoid of God's presence :
Ьте S' iwexecpeiTO Koa/j.eîadaL тЬ irâv, тгдр
irpCíTOV Kal yr\v ка1 àépa Kai vSojp, ïyyi\
fièv ëxovra aÙTwv &тта тгалтатааг ¡ity
SiaKetfieva, шатер ehbs %X€tv ^av brav
áir¿ тдаю Beos, к.т.\. Tim. p. 53; and
so Plutaboh says, \S\vv ,...oi yevofitvqv
dXV ùtroKeifiévTjv àel тф SrjpuovpyQ
дшве<гч> Kai TÍÍtv aiirrjt тараахе^У. Plut.
de gen. Áni.
3 Democbitds was another teacher
of flat atheism, making senseless atoms
to be the first principle of all existing
substance; that one body acted upon
another by a kind of eternal necessity,
there being no prime mover, no TpOrrov
Kivovv (see Abistot. Phys. VIII. 1, § 3
and 27, and vu. 2). As Ldobetius has
expressed it,
Sed quia multimedia, multis, mutata per
omne
Ex infinito vexantmr percita plagie,
Omne genus motus et cœtus experiundo,
Tandem deveniunt in tales disposituros,
QualibusJuBcrebus consistit summa creata.
I. 1025.
Democeitüs also first broached the idea
that has been revived in more modern
times, that all objects of sense are un
real and imaginary, and that we know
nothing but that which is of the intel
lect. His words, èv toîs Kavbfft, are quoted
by Sextus Empibicds, \¿yei Sè ката
\é£tv, Yvéfins Sè Si5o elalv ISéat* ^ fièv
yvqaiv, i¡ Sé акот1п' ка1 акот1т)% p.h ráSe
crúp.iravTa, акот), ôSfi-ï], уеиач, ^aö-
04S* i) Sè yvqaln àTOKeKpvfifiévn Sè ratî-
TTjs. adv. Mathem. vu. § 138. Again,
in § 13S, other words of Democbitds
are cited, saying that the sensible objects
of this yvéfin <гкот1п are mere idola spe-
cus, to use the Baconian term, and
creations of the fancy. ТЯб/мр yXvKÙ,
Kai vóp.Cfj TriKpbv' vóp.c¡) $€pf/,bv,
Tpvxpbv vófMp xp°rf' alrla Sè ärop,ov Kal
Kevbv Swep vo/ííferoí fièv etvai Kal 6*o£d-
feTOi rà alffSrp-à, oík (an Sè кат' d\i¡-
8eiav таита. The difference therefore
between the ISèai of Democeitüs and
Plato is very wide and marked; the
former imagined an ideal world in which
nothing was real, the latter believed in
an ideal world, the archetype of the
realities amidst which we live. It is in
allusion to these notions of Democeitüs
that ClCEBO says, Primum igitur aut
negandum est deos esse, qnod Democritus
simulacra et Epicurus imagines inducens,
quodam pacto negat., N. D. II. 30.
4 It is to be observed that as Plato
considered the prototypal ISéai to have
a divine nature, from their eternal sub
sistence in the divine mind, so Demo
ceitüs taught that forms of a divine
character existed in space, which were
 VALENTINUS PLATONIS ASSECLA.
dum. 1 Plato vero rursus materiam dicit, et exemplum, et Deum. lib. ii.
Quos isti 2sequentes, figuras illius et exemplum imagines 3eorum 0мАУ8хпх'
quae sunt sursum, vocaverunt, per demutationem nominis semet- *'T- a
m. m. ipsos inventores et factores hujusmodi imaginarise fictionis glori
antes.
visible to certain favoured individuals of
the human race (a purely Indian idea,
cf. Colebbooke, Trans, of R. As. Soc. I.
37). Hence Skxtus Empib. says of
him, rh Si etSoiKa élvai èv тф TTepiéxovTL
йтгсрфот} Kai dv6pw7roeiSeis ¿xovra /¿op0ás,
Kai Ka66\ov rotaOra óíroía ßoöXeraL аитф
àvavXâTTav AnfiÔKpiTos, jrajreXuis fori
Svo-irapdSeKTOv. adv. Phys. IX. 42. And
in an earlier section of the same book
he says that Democritus affirmed these
eïSwXa to be the Deity. Апр-Ькрпог Si
ttStíikd riva ф-qffLV ifiwcXd^ecv toîs dv6pi¿-
vois, Kai toútwv та piv chai dyaSoiroià,
та Si KaKOTïoid' Меч ко! eíxerai eiXóyuv
Tvxéiv elSúXw ehai Si ravra p.eydXa те
Kai vrepp.eyéffn, ка1 50афварта p.iv, o¿k
йфварта Si, Tpoaripalveai те та ßiXXovra
тоТг ivSpÜTois, $eoipoip.ei>a ка1 0wràs
d^íéVra. "Oûev toûtwv aÙTwv фаутаа1ар
Xaßbvra oí iraKaiol VTrevóv&ap eívat Bebv,
finSevbs áXXoi» тгара ravra bvros Qeov той
йфвартои фиаа> (xovtos. ib. 19. Demo
critus is said to have derived much of
his system from Eastern Magi left at
Abdera by Xerxes, D10G. Laebt. ix. §
34. Plato also, in the Phœdo and else
where, indicates the foreign origin of
portions ofhis system, and in the Timceus
puts into the mouth of the barbarian
instructor of Socrates the words, "EXX17-
ves vp.eis del TtuSés ё<гте' yépwv Si "EXXvv
oùSeh, où yàp (%ете ßdBtipM XP^V toX<oV,
implying the exotic nature of the Greek
philosophy. What therefore is more
probable than that the forms of Demo-
cbitus, and the ideas of Plato, should
have descended from the same source as
the Cabbalistic Sephiroth, that is, from
the traditions of the earliest Eastern
theosophy ? The arithmetical mysticism
of Pythagoras was also derived from
the Eaet. See Ritter, Hist, de la Phil.
VOL. I.
293
xviii. 3.
XII. vii. cf. Philostb. vit. Apoll, in. xix.
Grote, П. Gr. Pt. 11. с. 19.
1 Plato vero rursus materiam dicit
etc.] Apuleius lib. I. de doctrina Piato
nis: Initia rerum tria arbitrabatur Plato,
Deum, et materiam, rerumque formas,
quas iôVas idem vocat. Cyrillus lib. II.
contra Julianum ante medium, Kai TrdXw
ó p.h> St) Seivbs Kai StaßöijTOS HXdrwv
rpets àpxàs elvai тоО ttoitôs SwplÇerai,
Qebv, Kai vXr¡i>, Kai elSos' Kai Qcbv p.iv
etvai фпаи tSv TTOutrypi' vXnv Si tô ùiroKel-
fxevov' elSos Si тЬ íkágtov тшу ytvopévojv
irapdSeiypa. Gr. ILXdrajpos rpeU àpxàs
toü iravrbs clvat Xéyovros, Qebv Kal vXtjv
mi eîSos. Just. M. Coh. adGr.6. Cf. also
Menag. n. 69 in DiOG. Laebt. Lib.
III. who says, 41, that it was dualistic.
Avo Si rdv lrdvrwv àittynvev àpxàs, веду
Kal vXnv. The fundamental principles
with Plato as with Abistotle were
two, viz. Mind and Matter. The Plato
nic £5eai were rather the modal subsist
ence of the Divine Mind, and therefore
of a more subordinate character. HlP-
POLYTCB follows Iben^ub in his account,
oí Si irepl JlXdruva ёк Tpiûv etvai таита
Xéyovvi, ffebv ка1 JXijr Kai vapdSeiypa,
Philos. X. 7. Pldtarch likewise says
in the same way that Plato's system
involved rpeis àpxàs, rbv debv, tt)v vXnv,
tt)v ISéav. de Plac.Phil. 1. 10.
* HiPPOLTTDS traces the notions of
Valentinus to the Timseus as his text
book ; t) uiv obv dpxh T7)s йто$4се(лЯ
ioriv i) if тф Tifíale? Tov nXdrwyos аоф1а
ÁlyvirTÍwv. VI. 17.
3 The Clebm. MS. omits eorum, but
it is certainly required. The Greek
was scarcely ràs dVoi tUbvai, but та%
tûv dVcii fÍKoVa». The same MS. for
hujusmodi has the corrupt reading hnjus
mundi.
19
 294 NECESSITAS
,, lib. ц. 4. Et hoc autem quod ex subiecta materia dicunt fabrica-
'mass и*" t°rem fecisse mundum, et 'Anaxagoras, et2Enii)edocles, et 3 Plato
xiv- *• primi ante hos dixerunt; ut videlicet datur intelligi, et ipsi a
Matre sua inspirati. Quod autem ex 3 necessitate unumquodque in
ilia secedit, ex quibus et factum esse dicunt; et hujus necessitatis
4servum esse Deum, ita ut non possit mortali immortalitatem
1 Anaxagoras, as might be imagined, Neî/ios T oùXbaeyov rwv, ariXavrov
held firmly the tenet of all physical awavrr},
philosophers, ex nihilo nil fit; toiKe Kai фМг} рьета roXaiv, tffv fiijKÓs те ir\á-
'ÀvaÇaybpas ourojs drretpa otijeijuai rà Tos те,
(TTOtxeta, Sià rb iiro\ap.ßävet.v, ttjv kolvt¡v and it is added, l£ каХ irapaSÍSaai ràs
bo%r¡v tuv (pvaiKwv eXvai й\т]вт}, ùs où twv Ü\wv âpxàs, S' p¿v vXíkís, yyv, vSup,
yivo/j.èvou oùSevbs ¿k год /j.tj Svtos. Abist. TTvp, àèpa' Sùo Sè Tàs Spao-Trjplovs, фС\1ау
Phys. I. 5. leal veíaos. X. c. 7. Compare VII. 29.
3 Empedooles seems to haveborrowed 3 Empedocles also shewed himself a
a portion of his opinions at second-hand complete fatalist, as Irenaus states ;
through Pythagoras from the Persian "Eotik àvàyK-qs -xprip.a, веши ф^фигрл
Magi. According to his instructor, the TraXaíoi',
good principle, or фМа, was eternally 'ktSiov, 7г\аг&<гоч катеафрггую-píivov íp-
opposed by the evil principle, or veíaos, KOIS.
the four elements also were co-eternal
with these principles. Hippolttds But in this again he only followed his
quotes verses of Empedocles, some of instructor Pythagoras, who held the
which are met with in Sextus Empir. same ; elp.app.évi¡v те tCùv SXíúv ка1 ката
p.êpos alrlav eXvai rfjs StoïKriaews. But
and other writers, and have been col this fate resolves itself into a Divine
lected by Karsten, while others are harmony, when it is added in the sequel,
recovered for the first time in the Philo- TTjv T1 àpeTT}v àppaviav eXvai ка1 tîjv
sophumena. The four material prin vyleiav, ка1 тЬ àya6bv äitav, Kai rbv вебу.
ciples are described as Am ка1 кав' àpp.oviav awecrdvai та 6\а.
Téffffapa rCiv tovtoiv pi£wp.ara irpCnov «PiXíay г' eXvat èvappMviov labrara. Plût.
ÜKOVC v. Pyth. VIII. 19. A pure fatalism was
Zeùs ápyr¡s, "Нрп те ферёо-ßios, ^S' 'XX- held by the Gnostic Peratse ; koXovci Sè
Sojveùs avroùs Hepáras p.r¡Sév SivaoSaí voplÇovres
Níjtms в' r¡ SaKpùois réyyei Kpoùvwpa Twv èv yevéaei кавеатщЬтшу Ь\.афоуеХу
ßporeXov. tt\v airo Trjs yevéaews toís yeyevrjfiévots
Where Hippolytus says, ZeiJs iori rb Cipíap.évT)v p.oXpav. Hipp. Philos. V. 16.
vvp' "Hprj Sè фepèaßlOS, ij yij ij фёроиаа 3 Ex subjecta materia, v\r)v Sé ttjv
toùs irpbs rbv ßlov кар-iroùs' 'ÀXSuveùs Sè, rrâoav viroKeip.évr¡v \éyei (ó Н\атоп> sc.)
о àr)p, Sri navra Si' aùrov ßXtirovres, ■ijv Kai Se^ap.èvr)v каХ Ttdipnv коХеХ
pjbvov aùrbv où KadopûpLev' vijaris Sè тЬ fièv oùv vXtjv àpxhv eXvat Kol cùy-
vSwp, pbvov yàp rovro 6xo^a трофт}* aíriov Xpovov тф беф Tavrqv, ка1 àyéwTjrov tSv
ywbaevov тгаоч toís трефор,1ио1Ъ, aùrb кав' Kbap.ov. 'E/c yàp aùrov o-vveorâval фщи>
aùrb трёфеи* où Swàpevov та трефореуа. aùrbv. ... То Sè TrapáSety/ш ttjv Sidvoiav
Philos, vil. 29. Afterwards the verses той 6eov eXvat, b Kal ISéas Ka\et, oXov eUo-
are repeated with the addition of two vlo'p.ari irpoaèxbiv èv т-ij фиху b Qebs та
that describe the antagonising moral wavra è5rip.ioùpyei. Hipp. Philosoph. 1.
principles of good and evil, similarly See note 1, p. 293.
named by Pythagoras, Phil. vi. 25. * servum esse Deum. Jupiter him
 BYTHO SUPERIOR. 295

addere, vel cormptibili incorruptelam donare, sed secedere unum- LIB. II.,
xviii. 4.
quemque in similem naturae suae substantiam, et hi qui ex porticu ^jjg-^*-
1 Stoici appellantur, et universi quotquot Deum ignorant, poëtae et xit- 4-
conscriptores affirmant. Qui eandem habentes infidelitatem,
spiritalibus quidem suam 2regionem attribuerunt, earn quœ est
intra Pleroma : animalibus autem medietatis : corporalibus autem,

self, according to Homeb, was the sub universe are one. So Eusebius says,
ject offate. Nor was this only a poetical in the lately discovered work upon the
myth ; it was the unvarying tenet of one Theophania 1 This is the strange error of
main branch of the ancient philosophy. the Stoics, who say of this sensible world,
Treirpw/J.èvtji' fioipav áSvvará èjri àiro- tlwi it is God. . . . that the operative Cause,
<p\r/èeiv ка1 веф was the response given and the passiveness of matter, are of one
to Crœsus by the Delphic oracle. Hekod. and the same essence; and that the Maker
Clio, 91. Si nihilfit extra fatum, Cicero and the made are both bodies; and also,
Bays in expressing this ancient view, that the King of all, God who is above all,
nihil levari re divina potest. . . . Hoc idem differs in nothingfrom sensiblefire. П. 11.
significat Grœcus iüe in earn sententiam
s; " Quod fore paratum est, id )la^i ^? 1><л
exsuperat Jovem." de Div. 11.
10. But he argues against this posi
tion, so far as it still formed an element o_»ooij ]j_e_^5Aiß
of philosophy, in the person of Balbus.
Non est natura Dei prcepotens et excellens,
si quidem ea subjecta est ei vel necessitati
vel natural, qua cœlum, maria, terme ¿i_Ao 12o?q ai¡ ]A\v\
reguntur; nihil autem est prastantius
Deo; ab eo igitur necesse est mundum ,_ioj ILoij ái¿o »o ■
regi ; nuUi igitur est natural obediens,
out subjectus Dens, de N. Dear. II. 30. ] 1 mos? oí i¿oo %aS\ }r»
LiPSIUS has endeavoured to redeem
the Stoic dogma from the charge of ]Sq-»q ^ ^oouïZo <ootjAj1
impiety, and certainly, if by necessity ooio jj^nsAloo l;on\ ^qj]
we are to understand the wisdom and
goodness, the justice and truth that are
the necessary attributes of the Supreme
Being, the course of the world is ordered
upon principles of necessity. The Stoic's
opinion was scarcely this, for in the
first place, his deity was wholly con 1 So Seneca. Fata nos ducunt, et
trolled by external necessity, as Seneca quantumcuique restet, primum nascentium
has said : Eadem nécessitas et déos alligat, Inora disposuit. Causa pendet ex causa,
ас irrevocabilis divina pariter atque hu privata ac publica longue ordo rerum
mana cursus vehit. Ule ipse omnium trahit ; non incidunt cuneta sed veniunt.
conditor ac rector scripsit quidem fata de Prov. v.
sed sequitur, semper paret, semel jussit. 8 The Clebm. and its copy the Voss.
de Prov. v. Also the Pantheism of MS. have religio, but manifestly in error.
Spinoza was but the reproduction of Xiipov, as Grabe remarks, is required
the Stoical notion, that God and the by the sense.
19—2
 296 SOTER SYMBOLICUS.
LIB. II. quod choicum : et praeter hsec nihil posse Deum, sed unumquem-
xviii. 4.
OR. II.xIx. que prsedictorum ad ea, quae sunt ejusdem substantia, secedere
MASS. 11.
xiv. 4. affirmant, j Quod autem Salvatorem ex omnibus factum esse
iEonibus dicant, omnibus in eum deponentibus velut florem suum,
non extra Hesiodi Pandoram novum aliquid afferunt. Quae enim
ille ait de illa, hsec hi de Salvatore insinuant, xPandoron intro-
ducentes eum, quasi unusquisque Жопит, quod haberet optimüm,
donaverit ei. Ipsam autem eduliorum et reliquarum operationuiji
indifferentem sententiam, et quod putent 2a nemine intotum posse
coinquinan 3 propter generositatem, licet quodcunque manducent o. 142.
vel operentur, a Cynicis possederunt, cum sint cum eis ejusdem
4testamenti. Et minutiloquium5, et subtilitatem circa qusestiones,
cum sit Aristotelicum, inferre fidei conantur.
5. 6Quod autem velint in numéros transferre 7universum hoc,
AUtt>
1 Ab. Pandoram ; and see page 23. branch of Valentinians headed by Mar
* a nemine, iir' oidevbi кав' 8\ot>, cus, and described I. x. &c.
i. e. a nulla omnino re. See p. 55. 7 Рштавон indicates also another
3 propter generositatem. Se spiritu- Pythagorean calculus, whereby the exact
ales a matre Achamotk natos, et semina number of the Жопе within and with
electionis esse gloriabantur insani isti out the Pleroma is summed. There
homunciones. Atque hœc erat ipsorum were thirty of the former, as we have
generositas, Grœce eiryivaa, ut ex veteri- seen, and six of the latter, i. e. Enthy-
bus glossis cottigo. Eadem vox usurpatur mesis, Horus, Christus, Spiritus, Soter,
a Tertulliano lib. IV. contra Marcionem Demiurgus. The number corresponds
cap. 5, ubi Ecclcsias ab Apostolis fúndalas with the sum of the first tetractys of
per successionem Episcoporum probari odd numbers, and the first of even num
docet: Sic, inquit, et cseterarum (Eccle- bers ; i. e. the numbers from i to 8 in
tiarum) generositas recognoseitur. Et clusive. The words of Plutarch are:
lib. de Carne Christi cap. 9. Quomodo, t¡ Sé KaKo\i¡iévr¡ тетрактй!, та ?f Kai Tptá-
inquara, contemni et pati posset, sicut Kovra, fiéyiffTOS r¡v ÖpKos, ùs TeBpiWnrai
dixi, si quid in illa carne de generositate Kai KÓapíOS ùvbpaoTai, Tecaápwv pÀv àp-
cœlesti radiasset. Grabe. rliav тшу irp&rw, recoipiav 8è twp irc-
4 testamenti. Grœce 8m0i})í7js, id est piGff&v eU то айто oivTieepJvcav ажоте-
ovvoj/xoffias. Jta enim HemjcMus in \oip.evos. de Is. et Os. 76. The Valen-
Léxico : Асав^кп, cvvupLoaia. èvucws, où tinian Жопе represent the idea of the
■я\пв\л>т1кт ràs Siaö^ras (\eyov. Grabe. universe, and, although Irenaus does
Hence sodalitii would have been the not mention it, there can be little doubt
better translation. For quodcunque, in but that the heretical was based upon
the preceding line, Grabe (as in the this philosophical computation. HlP-
Ar.) prints quodque. POLTTDS, however, indicates it, when he
5 The Clerm. and Abdnd. MSS. refers the Valentinian notions to the
have autem, and very possibly the Greek Pythagorean school, and says, àpidp.n-
construction was ка1 Sé. According tlkt)V -woiotifievoi rty iraeav aórwv StSatr-
to HlPPOLYTüS the Basilidians are here Ka\lav, ùs irpoeiirov èvrbs irXriptifiaTOS
meant. alûvas rpiÍKOi/ra, toKui iTrtTpoßeßnKfaai
6 Iben^us here refers to the Gallican ai'rroís ката àvaXoyiav alûvas dXKovs, ïv'
 RELIGIO ARITHMETICS.
a Pythagoricis acceperunt. Primum enim hi initium omnium LIB. II.
numéros substitueront, et initium ipsorum 1 parem et imparem, ^jJJ;
2ex quibus et ea quae sensibilia et insensata sunt, 3subjecerunt
тЬ тг\^ршр.а b> àpidfii^ Te\eUp auvij-
OfoiffpUvov. Philos. VI. 34. The num
ber thirty, the same writer refers to the
days of the month, into which the sun,
according to Pythagoras, ápiepLirriKÓs
Tis iZv ка1 уешрЛтрф, divided each of the
twelve zodiacal yuo/pai. Phil. VI. 28.
The reader will remember the Baailidian
Abraxas, which sums 365, the days of
the solar year. See p. 203, n. 6.
1 parem et imparem, or according to
the Pythagorean view, male and female.
See the extract from Hippolytus, p.
So, n. 4. The philosopher wishing to
lead men back to abstract notions of the
Deity, identified the Divine principle
with arithmetical power, that is of all
things the most abstract, and alone
capable of infinite evolution; it being
impossible to imagine a number so large
as to be incapable of further develop
ment. Cf. p. 9, n. 3. Файхптси Si (coi
ovTOi tSv àptdfibv vopUÇovres àpxbv etvat
—tov Si àpidp.ov oroixeta тЬ äpnov Kal
тЬ тгерлттЬУ toùtuv Si тЬ fièv тетгераа-
pévov, тЬ Sii-reipov. Abist. Metaph. 1. 5.
It was doubtless not of the Prime Mo
nad, but of the atomic monads, of which
material plurality is composed, that
StoBjEUS is speaking when he says ràs
IlvBayopiKas p.ováSas ovtos wpCrrm, (i. e.
ó *EK<pavTos) атгефтрато <тшцати«1*. Eel.
Ph. I. 13.
3 cx quibus, i. e. ex pari et impari,
alaßirrä ка1 àvaladnra must be the ori
ginal of sensibilia et imensata, although
for the latter we might have expected
vonri, the former referring to material
objects of sense, the latter to the im
material world of intellect. The defi
nition of то voirràv being that it was no
object of sense. OiSiv, <pr¡<ri, tüv von-
rùv yvmarbv T\pXv Súvarai yevéoOai 6V
alaejaeus. 'ЕксГхо yip oSre дфваКрЛг
eïSev, к.т.\. Hipp. Philos, vi. ц. та
vor/та, then, is the correlative of та
297
xviii. s.
alo8nrd. Now according to the Pytha
gorean theory, unity as the so-called
male or uneven number was the one
definite {ireireptuTiiivov) initiative cause
of duality, and represented the Supreme
Intellect; while duality, as being sus
ceptible of indefinite development, repre
sented the infinite (dVeipoc) series of
things generated and created. So HlP-
POLTTUS says, Tlvdaybpas rolvvv àpxbv
twv 6\üjv àyivvijTov àirc(p-qvaTO -ríjv рл-
viSa, yewijrty Si tt)v SváSa каХ vivras
toùs ÍWovs àpiBpMis. Ka¡ ríjs p.iv SváSot
ттатёра фг\аи> cîvat rijv p.ováSa, irdvTwv
Si twv yewwuivuv arp-ipa SvàSa, yevvTj-
tt)v yevvTrrûv. Hipp. Philos. VI. 23.
SiMPLioins also on the first book of
Aristotle's Physics says, el Si то etSot
ht, tt)v Si vKrpt Súo, ката тЬ Tlv6ay6petov
í&os Sià twv àpt$p.wv anfiaíviúv ттраур.ата,
finónos êv fiiv тЬ elSos (\eyev, ws Sptfov
ôVep âv катаЛа/Зя nal ireparovv Svo Si
rrjv v\r)v lis ¿L6p¿o~rov, ка1 SyKov Siaipéaews
alrlav. The passage is quoted by Mas-
SUET, but his translation sadly perverts
the meaning of the last sentence. He
has et quat tumoris causa sit et divisionis;
whereas бука means what we now call
a molecule of matter ; e. g. 'ЕртейокХф
Si ík pLiKporép<ov букш та oToixeia trvy-
xptvei, ävep iortv iXixiara, Kal olovel
ото!х«а aroixelwv. Stob. Eel. Ph.
i. XX. ; and the meaning of Simplicius
is this: He justly calls the ideal type
unity, as defining and determining that
which it embraces, but matter duality,
as being indefinite, and causative of mo
lecular division, i. e. the number two
on the one hand is capable of inde
finite evolution, by development of the
successive powers of square, cube, &c,
and on the other hand, it is the first
number that admits of separation into
integral units.
3 subjecerunt, ЬгетШато, ». e. m
gincd, supposed.
 298 CUM PYTHAGOEA
lib. п. JEt altera quidem substitutionis initia esse : altera autem sensatio-
xviii. 5. t . ....
mass ц nise* substantia: 2 ex quibus primis omnia perfecta dicunt, quem-
*IV- e admodum statuai» de seramento et de formatione. Hoc autem ii
his qui sunt extra Pleroma aptaverunt. 3Sensationis autem initia
1 Et altera, Greece, «col äXXas pèv ficies ; superficies again form solids, and
tt¡s uxoffrdtrews àpxàs eîvai, aXXas Sè rijs Bolids every material substance. Hip-
alad^aeois ка1 rijs oùcrtas. The reader POLYTUS also gives the same account of
will observe that the word birbaradis the Pythagorean deduction of form from
here means intellectual substance, oiVia the unity of a point. TW те yèip aw-
material; as in v. c. ult. The mean p\drwv Kai àatapdrbiv ofiov trvpctov eXvaí
ing, therefore, of the sentence will be, фп<п ка1 àpxb" rb <rr¡p.eÍov S tarai àfiepès,
And they affirmed that the first principles ylverai Sé фпо'а/ ёк ffvfieíou ypapprij Kai
of intellectual substance, and of sensible [suppl. ¿k ypap.p.9js èm<piveia {id. qu. Ш-
and material existence, were diverse, viz. Treöov)], èiritf>dv€ia Sè pvéîaa els ßdOos, <гте-
unity was the exponent of the first, pebv Ьфе'атщё фпас ашр.а. Philos. VI. 23.
duality of the second; and then the 3 This passage, as it stands, is cer
author adds the apt illustration of which tainly obscure. The MSS. afford no
first principles all things are made, as a various readings as a clue, and con
statue of its metal, and of its typal form. jecture is partly the resource. Neither
This latter, as a creation of the intellect, Grabe, Massuet nor Stieren have
is an indivisible unity ; the former was anything satisfactory to offer ; one more
infinitely subdivisible according to the guess at the truth, therefore, may still
ancient view of the properties of matter. be permitted. Sensationis, as I imagine,
The words of Hippolytus, in speaking represents Noijireus, as at pp. 135, 431.
of the Pythagorean monad, indicates G. ed. The physical attribute of sensation
birbaraais in this place. He says, Twv had already been referred to the "Valen-
Sè àpL$p.u>v àpxb yéyove кав* birbarauiv tinian fictions that were extra Pleroma;
i] irpérn fiovàs, tJ'tîs ètxrl [¿ovas dpanv, the intellectual is now under considera
&c. Philos. I. again, IV. 51. tion, the Pythagorean correlative of
3 The material world was a reflex of things within the Pleroma. The words
the Deity in every system of ancient ejus quod primum assumptum est repre
physical philosophy; and the idea of sent toC Trpiirov катаХщжтой, i. e. Nûs.
the material world was also deduced Cf. pp. 21, 22. The words intelligens
geometrically from numbers by Pythago est may have been Se/стис?} ian, cf. the
ras, as Plutarch has recorded: àpxty natural man, ob Séxerat, receiveth, i. е.
lièv airáimav fiovdSa' ¿k Sè rfjs pœvàbos understandeth not, rà той irveúfiaros
dbpiffrov SváSa ùs &v v\nv ту /xovdSt Qeov. i Cor. ii. 14. Then, the Latin text
alríífi Ôvti Ьтгоаттр/ас' è/c Sé ttjs fiovdöos may easily admit the correction of in
ка1 ttjs àopUrrov SudSos robs àpid^obs' ¿k quantum enim, abbreviated as in qm e~m,
Sè TÛv àpidpLwv rà ащеТа' ёк Sè тоЬтш for in quern,the representative of Grabe's
ràs ypafipàs, ¿f <3« rà IwíireSa ах^рата' suggestion, 4ф' бсгос. Hence the Greek
¿k Sè TÜv éir).TÍSbiv rà arepeà ах^рата' may be restored as follows : Noi}crews Sè
¿k Sè таЬтш rà aladnrá aúpara, êv ка1 ràs àpxàs HXeyov, еф* baov i] Sidvota Sckti-
rà aroi/fia etvai rérrapa, тОр, vSup, kí¡ èari Tov irpwTov катаХптгтои, £vret
yrpi, àêpa, ...ка1 yevéaBai ¿£ abrûv кЬ- (las ftp котгшр.ёип els тЬ lv ка1 àx^piarov
fffiov êp-^pvxov, voepbv, к.т.\. in Vit. avvTpéxv- The meaning being, The
Pythag. vin. i. ig, i. e. numbers are principle of Intellect is proportionate to
as digits or points, and these produced the energy, wherewith mind, as a recipient
are lines, which combined form a super of the Comprehensible, pursues its in-

/
 CONSENTIUNT VALENTINIANI. 299
dixerunt, in quem sensus intelligens est ejus quod primum assump- lib. h.
tum est, quœrit quoadusque defatigata ad unum et indivisibile ^"¿^j
concurrat. Et esse omnium initium, et substantiam universae xiv- 6-
generations Hen, id est Unum : ex hoc autem Dyadem, et Tetra-
M. 135. dem, et 1Pentadem, et reliquorum multifariam generationem.
Haec hi ad verbum de Plenitudine suorum et Bytho dicunt : unde
etiam et eas quae sunt de uno, conjugationes annituntur introducere,
. . quae Marcus velut sua jactans, velut novius aliquid visus est prae-
e. 143. ter reliquos adinvenisse, Pythagorae quaternationem, velut genesin
et matrem omnium enarrans. /
6. Dicemus autem adversus eos : utrumne hi omnes qui prae-t
dicti sunt, cum quibus eadem dicentes arguimini, cognoverunt veri-
tatem, aut non cognoverunt ? Et si quidem cognoverunt, superflua
est Salvatoris in hunc inundum descensio. Ut quid enim descen-
debat ? ! An nunquid ut earn quae cognoscebatur Veritas, in agnil
tionem adduceret his, qui cognoscunt earn hominibus ? Si autem
non cognoverunt; quemadmodum eadem cum his, qui veritatem
non cognoscebant, dicentes, solos vosmetipsos earn quae est super
omnia cognitio habere gloriamini, quam etiam, qui ignorant
Deum, habent? Secundum antiphrasin ergo, veritatis ignoran-
tiam, agnitionem vocant: et bene Paulus ait, "vocum novitates i Tim. vi. 20.
quiries, until worn out it is resolved 1 The term Hen representing Bythus
at length in the Indivisible and One. and Sige, Dyas may be taken as the
This expresses at the same time the first two pair of .Жопа, Tetras for the
Pythagorean notion, and represents Ogdoad, and Pentas for the Decad
closely the Valentinian theory. Grabe's evolved by Logos and Zoe. In the
note is as follows, but he makes no Pythagorean system a mystical notion
very intelligible sense. Sensationis autem was attached to the Pentad, as well as
initia dixerunt, in quantum, Greece i<t>' to the Tetrad, for it is the sum of the
oVov (pro in quern; nam utraque vox Dyad squared, (*. e. its first develop-
eodem fere modo abbreviata in quibus- ment,) increasedby unity. TheEgyptians
dam MSS. occurrit) sensus intelligens numbering by fives termed the process
(omieso est; Greece dtdvoia атшаа) ejus Trtuirdfatv. Plut. Os. et Is. 56, and to
quod primum assumptum est, quarit the present day Five is the mystic
quoadusque de/atigalus (pro defatigata), number of the East. Cf. Ritteb, Ind.
ad unum et indivisibile concurrat. Defa- Ph.
tigata autem ex Grœco Ka.TairtTovt\fi.ivr\ s An is restored, it being found in
vel кскотшиегп posuit interpres, velut both the Clbrm. and Ab. MSS. ^-fyriye.
oblitus, quod prœcedentem Graecam vo- 8 vocum novitates. An Interpres ex
cem iiávoia Latine maaculini generis Irentei Grœco каа>офт>1а*, vel pro mon
verteilt. Massuet still leaves the ex veteri Latina Bibliorum versions vocum
ground open to his successors, and con- novitates posuerit, ambiguus harto. De
eludes his note with the words, Loci hoc fidem abunde faciunt post Tertullia-
hujus ambages resolvat melius qui possil. пит de Prœscript. adversvs hœreticos
Cf. also pp. 71, гг. cap. 16, Ambrosiaster in Comment, ad
 300 REFUTATIO E SCRirTURIS.
LIB. II. 1falsœ agnitionis. Vere enim falsa agnitio ipsorum inventa est.
x»iii. 6.
OB. II. xix Si autem impudenter agentes super hœc dicent, homines quidem
MASS. II.
xiv. 7. non cognovisse veritatem, Matrem autem ipsorum, 2 semen pater-
nale, per tales homines, quemadmodum et per Prophetas, enun-
ciasse mysteria veritatis, ignorante Demiurgo : primo quidem non
talia enarrant, quae sunt prsedicta, ut non et a quolibet intelligan-
tur: etenim ipsi homines sciebant quae dicebant, et discipuli
ipsorum, et horum successores; post deinde, vel Mater vel
semen si cognoscebant et enarrabant ea quae erant veritatis,
Veritas autem pater, Salvator ergo secundum eos erit mentitus,
Matt. xi.s7. dicens : Nemo cognovit Patrem, nisi Filius. Si enim cognitus est
vel a matre, vel a semine ejus, solutum est illud, quod Nemo cog
novit Patrem nisi Filius; nisi si semen ipsorum, vel matrem
neminem esse dicunt^

i Timotk. vi. Augustinus Tract. 97, in licet in Alexandrine Codice iterum nairijs
Joannem, aliique Latini. De Grceco au legatur, per errorem tarnen librarii id
tem lam S. Pauli quam Irenœi textu, du- factum patet; ex quo et supra citato in
Ыит videri posset. Fuere enim Grœci loco variam lectionem ortam esse, mihi
Patres, qui каи>офши1си legerunt, interque nullum est dubium. Grabe. The Syriae
kos Ckrysostomus, de quo Œcumenius et agrees with the received text, .i**in¡ Чп
Tkeopkylactus ambo ad hune locum Pauli 1Aj=L.'^0 îiû Л±£Э The
scribuiit : è fianápios 'liadvvns ràs veioré-
pas irapaivétreis Katvotpwvlas étire, Sià tt/s Clerm. errs widely with nativitatis.
ai Supeóyyov тЬ Kai урафыг, úis (orne, 1 Notatu digna est dementis A lexan-
Beatus autem Joannes recentiores admo- drini observatio lib. I. Stromatum рад.
nitiones dixit vocum novitates, legens, ut 3S3, ubi citatis Apostoli verbis kcec sub-
videtur, Ko.ivoípu>vío.í per ai diphthongum dit: Ù7rà rairns èXeyxàp-evoi rijs фшф
in prima. А с licet apud Chrysostomum ol атгЬ Twv aipèveuv, ràs irpbs Tipödeov
loco citato in editis nostris exemplaribus áBeromiv émaroXás. Cum ab kac voce
legamus Kei>o<pwi>las, ipsum tarnen scrip- redarguantur heeretici, Epístolas ad Timo-
sisse vel legisse камофш1а$, prœter citatos theum abrogant. Id quod de Marcione
auctores id plane confirmât, quod in loco constat ex Tertulliani lib. V. adversus
parallelo 2 ad Timotk. cap. 2, v. 16, tarn kunc keeresiarckam in fine, et Epipkanii
in textu quam in commentario кашофы- Hares. ХХП. Ñeque mirum : quippe eum
vías expresserit. Fieri igitur potuit, ut aperte feriebat prophetia Apostoli I Ti
et S. Irenaus ita legerit scripseritque. motk. iv. i, seqq. Grabe.
Quicquid vero de Irenceo statuatur, in 3 semen patemale. Grabe suggests
epistola B. Apostoli genuinam esse lectio- the insertion of vel before these words,
nem Kevo<p~i>3vlas, quam post dementem and Massuet adopts the suggestion in
Alexandrinum, loco mox citando, post silence. But the MSS. omit it, and it
Œcumenium et Tkeopkylactum in vul is hardly required, for Sophia conveyed
garis exemplaribus Greeds nos agnoscimus, to man, through Demiurge, the spiritual
omnes largientur puto, qui kunc locum principle derived from Bythus, p. 51.
contulerint cum altero Ooloss. ii. 8. BX¿- The term, therefore, is best taken in
тгете fiT¡ris ùaâs forai Ь avXaywyûv Stá apposition with Matrem, see p. 50, n.
rr¡s ф1\оаоф1а$ ка1 Kevins áiráTijs. Ubi 2, and p. 39, n. i.
 DECAS INAUDITORUM NOMINUM. 301
7- Et usque hoc quidem per humanas affectiones, et per id lib. ii. .
quod similia dicant multis ignorantibus Deum, verisirailiter visi ^äss Ii51'
sunt abstrahere quosdam, attrahentes per ea 1 quae assueti sunt in "v-&
eum qui est de omnibus sermonem, Verbi Dei genesin exponentes,
et '[Veritatis et] Vitœ, adhuc etiam Sensus, et Dei emissiones l v¡. г.
obstetricantes. Quae autem ex his non verisimiliter et sine osten-
sione, omnia ex omnibus mentiti sunt. Quemadmodum qui
assuetas escas, et ut illiciant, prœmittunt, uti capiant aliquod
animal, sensim blandientes eis per assueta pabula, quousque acci-
piant ; sumentes autem ea captiva, alligant amarissime, et ducunt
per vim abstrahentes quocunque ipsi voluerint: sic autem et hi
paulatim mansueti 3 dissuadentes per pithanologiam assumere
preedictam emissionem, inferunt ñeque congruentia, neque 4 opina-
tas reliquarum emissionum species, ex Logo quidem et Zoe
[5 decern] dicentes "iEonas emissos, de Anthropo autem et
Ecclesia, duodecim : et horum nec ostensionem, nec testimonia,
nee verisimilitudinem, пес in totum aliquid talium habentes,
frustra autem et prout evenit, credi volunt, ex Logo et Zoe

1 Quœ should have been rendered gredí prœceptum Dei, in fine esurientem
quibus; Greece, 5<a twv elwOcmav, M non potuit dissuadere, earn qua a Deo
тЬр тер1 та торта \óyoi>. esset, sustinere escam. TidavoXoyia. Cf.
3 Stieren inserta the bracketted p. -2, n. 4.
words, being found in the earlier edi 4 Greece, oiSè троаЬок-fyrovt, uti con-
tions as well as in the Merc. MSS. I. n. jicio. Grabe.
and Voss. They are omitted in the 8 Decern is bracketted, for though
Clerm. MS., and they scarcely seem to Grabe professes to have added the word
be in their proper place. The next on the faith of Dodwell from the Voss.
sentence I retranslate as, a dè to&twv MS., Stieren denies that it is found in
àireiKàrws ка1 àvaToddKTws таутйтааш it. The Clerm. MS. has Zoea, the final
\jievbovai. vowel in all probability representing the
3 dissuadentes. The first part of numeral X. Massuet silently retains
Massuet's conjectural emendation pau the word.
latim assuetis his suadentes, is not re 8 The anonymous biographer ofPlato
quired, for mansueti harmonises well with shews that the philosopher may have
the words, et ut illiciant, that had pre suggested the use of the term Âlùr to
ceded. The Greek was, in all proba the Gnostic sects, where he says, evpe Si
bility кат' i\lyo!> Tpaûs таран-tiOorrt s, ка1 rl éariv alúv oí yàp трЬ avrov alàva.
which last term having been rendered by ÍKeyov tt)v ÁTeipíav tov xpwov, aùrbs 8è
dissuadentes, seemingly gives the exact (5ei£a> ùs o\\7) tarai т\ àweipta rov xpt>-
contrary sense in the translation to that von, ка1 áXXos 6 alùv. The term ш'«
required by the context ; but in v. xxi. being perhaps to immaterial substance
dissuadere evidently represents тара- what Totos was to matter. Its Syriac
TtíBeiv. Quoniam in principio per eseam equivalent in Ephr. Str. ]AjÁ_i],
non esiiricntem homincm teduxit trans meaning eternal substance.
 302 DODECAS.
ив. п. iEonis exsistentibus emissum esse Bythum [BythiumJ et Mixin,
mass. nx" Insenescibilem et Unitionem, 1 Naturalem et Deleetamentura, Im-
a mobilem et Contemperamentum, Monogenem et Macariam.. De
Anthropo autem et Ecclesia similiter .¿Eonis exsistentibus emis
sum esse Paracletum et Pistin, Patricon et Elpida, Metricon
et Agapen, 2Ainon et Synesin, Ecclesiasticum et Macarioteta, а. ш.
|^ ¡j Theleton et Sophiam. / Hujus autem Sophise 3passiones et erro-
rem, et quemadmodum 4periclitata est perire propter inquisitionem
Patris, quemadmodum dicunt, et extra Pleroma 5 operositatem, et
ex quali 6 labe mundi fabricatorem emissum docent, in eo qui est
ante hunc libro sentential hsereticorum enarrantes, cum omni
diligentia exposuimus : Christum autem, quem 7 postgenitum his
omnibus emissum esse dicunt, et Sotera autem ex his qui 8 in
labe facti sunt ^Eonibus habuisse substantiam. Necessarie м. 1зе.
autem nunc nominum istorum meminimus, ut ex istis sit manifes
tum absurdum eorum mendacium, et confusio fictse nominationis.
Ipsi autem detrahunt 9iEonibus suis hujusmodi appellationibus
multis, ethnicis verisimilia et credibilia apponentibus nomina his
qui vocantur duodecim dii ipsorum, quos et ipsos imagines duode-
cim iEonibus esse volunt ; imaginibus multo decentiora, et magis
potentia, per etymologiam ad intentionem divinitatis adducere
nomina 10 habentibus.

1 Natwralem. аотофиЦ. 8 The sense requires тгХпрй/шп in

3 Stieren says with justice that the
strange names of these .¿Eons were very
likely to be incorrectly written by un
learned scribes; he proposes Aeinun,
that reading being supported, as he
imagines, by preponderating evidence.
It has already been shewn that jEonion
is no improbable reading, p. II, n. 2.
The Cleem. MS. exhibits enees, and the
Ab. enos.
3 So Clebm. and Ab. i. e. iráO-q.
Voss, and Mebc. I. П. passionis.
4 See p. 15.
8 Orœce, тг)с И£ы тоС vKriptip-aTOS
Tpay/iarela». Gbabe.
6 See p. 163, n. i, and p. 272.
7 Greece, bv èirlyovov toùtolî irâai
7rpo/3e/5\i)<r0tu \éyovai. Grabe. For iví-
yovov read áirbyovov, and compare p. 113,
where this word is rendered postgenitum.
stead of iKTpáfiaTi in the original.
Grabe's supposition certainly does not
satisfy the judgment, viz. that owing to
the aboriginal germ of disorder descend
ing through the Pleroma from Nus to
Sophia, the whole body of Л5ош were
said to be in Labe facti. Cf. 1. i. 2 and
p. 14, п. 2 ; i6, п. ¡. HiPPOLTTüs says
that, in consequence of his multitudi
nous origin, Soter was called Koivbs tov
TrXvptiifiaroi Kapiros, or, as IBEN.EUS
terms it, àTrinBuriia, ßorüegium. Cf.
296.
9 ¿Eonibvs, the Clebm. MS. has
Monis here and occasionally elsewhere
as the ablative plural, compare the top
of this page.
10 habentibus. twv [i. e. rofrrwv twv]
eUóvwv . . . irapáycLV [f. 1. irapéxeiv'] évó-
 DE PLEROMATE QU2BSTI0NES. 303
LIB. IL
xix. 1.
CAP. XIX. ййй-
XV. 1.
Quœstio de omni specie emissionis, et de Pleromatis
inconsequentia.
1. Revertamur autem nos ad prsedictam emissionum quaes- ^
tionem. Et primo quidem dicant nobis causam, hujusmodi emis
sionis iEonum, ut nihil tangant eorum quae sunt conditionis.
Non enim ilia propter conditionem dicunt facta, sed conditionem
propter ilia: et non illa horum imagines, sed hsec illorum esse
dicunt. Quemadmodum igitur imaginum causam reddunt dicen-
tes, mensem quidem triginta habere dies propter triginta iEonas,
et diem duodecim horas, et annum duodecim menses, propter
duodecim iEonas quae sunt intra Pleroma, et quœcunque 'alia
délirant ; nunc dicant nobis çausam istam iEonum emissionis,
quid quia facta est talis : propter quid autem prima et archegonos
omnium octonatio emissa est, et non quinio, vel trinitas, aut sep-
tenatio, aut aliquid eorum, quae in alterum numerum confiniuntur!
Et quid quia ex Logo et Zoe decern emissi sunt Жопез, et non
plures aut minus : et rursus ex Anthropo et Ecclesia duodecim,
cum possent et hsec, aut plus aut minus fieri ? ^Universum quoque sfa ¡ 3.
Pleroma, quid ptique tripartitum est in octonationem, et decadem,
et duodecadem : et non alterum quendam praeter hos numerum ?
Et divisio autem ipsa quid utique in tres, et non in quatuor, f» >
vel quinqué, vel sex, vel in alterum quendam facta est nume
rum nihil 2 tangentes eorum numerorum, qui sunt conditionis?
antiquiora enim 8 ilia his dicunt, et oportet ea propriam habere

1 I follow the reading of the Clerm.
and its satellite the Voss. MS. Grabs
adopts the Ardnd. reading talia. But
Sua i\\a sounds most like the Greek.
3 tangentes, referring to the numbers
previously implied in the sentence, 4, 5,
6, can sum no number that symbolises
any principal work or part of creation,
as seven for instance sums the days
of the week and the planets, &c. &c.
Compare the opening of this section,
nihil tangant eorum qua sunt condi-
3 Ilia, referring to the -Жопе of
the Pleroma, hit to things create, and
the former, as being antecedent, should
be independent of the latter in their
numerical peculiarities. The .Жопе of
the Pleroma are expressed by a neuter
plural in the beginning ofthis paragraph,
The brackets introduced by Grabe, and
adopted by Massoet and Stieren,
which served to carry on the sense from
conditionis to consentlentes, are cancelled
as worse than useless ; one and all ignore
the difficulty contained in the connexion
of the last three words with the con-
text, but the sense will best be attained
through the Greek, oiSir каваято^б-ои»
twv tí¡s /ítÍitcus àpt0fi.wv, àpxatôrepa yàp
 304 QUIS TYPUS
lib. п. xix. rationem ; earn quae est ante Constitutionen!, sed non earn quae est
masÍ ïï' secundum Constitutionen! consentientes ad consonationem.| Quam о. ш.
3» 2- quidem nos de conditione enuntiantes, aptabilia dieimus ; apta
; est enim hsec rhythmizatio 1 his quae facta sunt huic rhythmiza-
i tioni : illos autem propriam causam de his quae anteriora sunt, et a
semetipsis perfecta, non habentes enuntiare, in summam aporiam
incidere necesse est.
2. Quae enim nos de constitutione velut ignorantes inter
rogent, ipsi de Pleromate e contrario interrogati, vel humanas
affectiones enarrabunt, vel in eum descendent sermonem, qui est
erga consonantiam quae est in creatura, improprie respondentes de
secundis, et non secundum eos de primis. Non enim de ea quae
est secundum creaturam consonantia, nec de humanis affectioni-
bus interrogamus eos; sed quia utique Pleroma ipsorum, cujus
imaginem creaturam esse dicunt, octiforme, et deciforme, et duo-
deciforme est, vane et improvide Pleroma ejusmodi figurae effecisse
Patrem ipsorum fatebuntur, et deformitatem circumdabunt Patri,
si irrationabiliter aliquid fecit. Aut rursus si secundum providen-
tiam Patris dicent sic emissum Pleroma propter creaturam, 2uti
bene rhythmizati ipsam essentiam, jam non propter se factum erit
Pleroma, sed propter earn quae secundum similitudinem ipsius
futura esset imago : (quemadmodum quae de luto est, non propter
semetipsam figuratur statua ; sed propter earn quae ex aeramento,
vel auro, vel argento habet fieri) et honoratior creatura erit quam
Pleroma, si propter .illam illa emissa, sunt.

CAP. XX.
Quoniam si quis transmotus fuerit a Demiurgo, in mul-
tos Deos et infinitos mundos excidere eum necesse est.

1. Si autem nulli eorum assentire voluerint, quoniam convin- м. 137.

centur a nobis, non habentes reddere causam talis emissionis Ple-
romatis ipsorum, cogentur concludi, uti confiteantur supra Ple
roma alteram quandam esse disj)o^itionein magis spiritalem, et
magis dominantem, secundum quam deformatum est Pleroma
i 1
rdSe тоЬтш фа<ги>, хрЬ M ravra тЬ» 1 his, i. e. in his.
Шоу ?xe"" rbv irpb t^s кт1<геы5 2 Rhythmizati in activa significatione
dXX' où rbv ката ttjv KTÍ&W, щоЬо^одута pro disponentis vel ordinantis accipc, et
eis av¡uf>avi<w, i. e. consentientia. ad Patris refer. Mass.
 PLEROMATIS PRIMIGENIUS. 305
ipsorum. Si enim Demiurgus non a semetipso figurationem crea- lib. it xx.
tune fabricavit talem, sed secundum illorum quae sursum erant Gj5^J¿xjxi
figuram ; Bythus ipsorum,. qui utique hujusmodi figurationis per- '•
fecit esse Pleróma, vel a quo figuram eorum quae ante ipsum facta
sunt, accepit ? Oportet enim vel in eo Deo qui fecerit mundum
perseverare sententiam, quoniam sua potestate et a semetipso
accepit exemplum mundi fabricationis : vel si motus quis ab hoc
fuerit, semper quaerendi nécessitas erit, unde ei qui super eum est,
figuratio eorum quae facta sunt, quis et numerus emissionum, et
substantia ipsius exempli ?
2. Si autem licuit Bytho a semetipso talem figurationem
Pleromatis perficere; quid utique Demiurgo non licuit a semetipso
mundum talem fecisse ? ßursum igitur si illorum imago conditio
est, quid prohibet ilia eorum quae super ea sunt imagines esse
dicere, et quae super ea sunt, rursus aliorum; et in immensas
. .- imagines imaginum excidere? J Sicut 'passus est Basilides, cum Àb,l
minime attigisset veritatem, et putans per immensam successionem
0.146. eorum, quae ex invicem facta sunt, eflugere talem aporiam;
quando ccclxv ccelos per successionem et similitudinem ab
invicem factos enuntiavit, et horum ostensionem esse numerum
anni dierum, quemadmodum praediximus : et 2 super hos virtutem,
quam et innominabilem vocant, et hujus dispositiohem : et пес sic
quidem effugit talem aporiam. Interrogatus enim unde cœlo ei
qui est super omnes, ex quo reliquos per successionem factos vult,
figurationis imago ? Ab^ea dispositione, dicet, quae est secundum I
innominabilem. Et aut innominabilem a semetipso fecisse 3 dicet
earn ; vel alteram quandam super hunc potestatem esse consentiré
necesse habebit, ex qua accepit innominabilis ejus tantam eorum
. quae sunt secundum eum figurationem. / Quanto igitur tutius et -^ù , -
diligentius, quod est verum statim initio confiteri, quoniam fabri- i
cator Deus hie, qui mundum 4 talem fecit, solus est Deus, et
non est alius Deus praeter eum ; ipse a semetipso exemplum
et figurationem eorum quae facta sunt, accipiens: quam post
tantam irreligiositatem et circuitum defessos, cogi aliquando in
1 Quod Orœci dicunt, Втер (пава Ь 3 Dicit in Stieren's ed. is an error
Bo(T(Xei57;s, Latino modo dicendnm fue- of the press.
rat: Quod Baeilidi accidit. Bibb. 4 Talem, which is read in the Clerm.
* Super ia omitted in the Ar. MS. and ARDND.MSS.and printed by Grabe,
but is read in the Clrrm. and Voss. is silently dropped by Massuet. The
MSS. The other editions have ho- translator seems to have read toïov (tùv
rum. к/хт/лоу, Ac.) instead of otot, mine.
 306 DE EMISSIONIBUS
ив. и. aliquo uno ^tatuere sensum, et ex eo figuratîonem 'factorem
GB.if.xxii. confiten?
MASS. II.
xvi. 3.
CAP. XXI.
Quoniam quœ nobis qui sumus ab Ecclesia, imputant ii
qui sunt a Valentino, Ulis rursus imputant hi qui
sunt a Basïlide, et Ulis item alii.
yj£ q 1. Etenim hoc quod imputant nobis qui sunt a Valentino, in
ea quœ est deorsum hebdomade dicentes nos remanere, quasi
non attollentes in altum mentem, neque quae sursum sunt senti-
entes, quoniam portentiloquium ipsorum non recipimus, hoc idem
ipsum qui a Basilide sunt his imputant, quasi his adhuc circa ea
quœ deorsum sunt volutantibus usque ad primam et secundam
octonationem, et post triginta .¿Eonas indocte putare eos statim
invenisse eum qui supra omnia est Patrem, snon investigantes
sensu in id quod est super ccclxv cœlos Pleroma, 4quœ est
supra quadraginta quinqué ogdoadas. Et illis iterum juste quis
imputabit, fingens quatuor millia et ccc et lxxx cœlos vel
yEonas: quoniam hi dies anni tantas horas habent. Si autem
quis et noctium apponat, duplicans prœdictas horas, magnam
multitudinem octonationum, et innumerabilem quandam Л5опит
operositatem putans adinvenisse, adversus eum qui est super
omnia Pater 6 omnium semetipsum perfectiorem suspicans, eadem
omnibus imputabit; quoniam non sufficiant in altitudinem ejus
quœ ab ipso dicebatur multitudo cœlorum vel Жопит ; sed defi
cientes vel in ea quœ sunt deorsum, vel in medietate persévérant/
2. Ejus igitur quœ est secundum pleroma ipsorum disposi- m. m.
tiojmSj et maxime ejus quœ est secundum primam ogdoadem,
tantas contradictiones et aporias 6habentes, inspiciamus et reliqua;
propter illorum insensationem, et nos de his quœ non sunt quœ-
rentes; necessarie autem et hoc facientes, quoniam hujus rei
crédita est nobis procuratio, et qui velimus omnes homines ad

1 Statuere, ipelSev, Billius ; but 8 Habentee] Legendum, nisi me ani-

iarávai rbv vovv is more obvious.
3 Factorum legendum conjicio ; sicut
figurationem eorum quœ facta sunt. Gb.
3 o¿x ÎTro/iévovs тф vif Ы\ тЬ ...
4 1. qui, i. e. numerus.
5 TrávTwv iavrbv reXuirepov.
mus fallit, habentis. Duos enim genitivos
Grcecos rairns ¿xoiVíjs in Latino retiñere
Jnterprcti pro more placuisse videtur, cum
per duos ablativos, Ea—babente, red-
dendi essen t. Sed et vulgata lectio retir
neri potest.
 QU2ESTI0NES. 307
a.m. agnitionem veritatis venire : et quoniam tu ipse postulaveris acci- lib. it
pere a nobis multas et universas eversionis eorum occasiones^GR.A'^ ^*iL
Quaeritur igitur, quemadmodum emissi sunt reliqui .Жопеа? xvlt
Utrum uniti ei qui einiserit, quemadmodum a sole radii, an 1 effica-
biliter et partiliter, uti sit unusquisque eorum separatim, et suam
figurationem habens, quemadmodum ab homine homo, et apecude
pecus? Aut secundum germinationem, quemadmodum ab arbore -л
fàmil Et utrum 'ejusdem substantia exsistebant his qui se -i/
emiserunt, an ex altera quadam substantia substantiam habentes ?
Et utrum in eodem emissi sunt, ut ejusdem temporis essent sibi;
an secundum ordinem quendam, ita ut antiquiores quidam ipso-
rum, alii vero 3 juveniores essent ? Et utrum simplices quidam et
uniformes, et undique sibi œquales et similes, quemadmodum spi- i
ritus et lumina einissa sunt; an compositi et différentes, dissimiles J
membris suis ?
3. Sed si quidem efficabiliter et secundum suam genesin ■y<
unusquisque illorum emissus est secundum hominum similitudi-
nem ; vel generationes Patris erunt ejusdem substantise ei et
similes generatori, vel * [si] dissimiles parebunt, ex altera quadam
substantia confiten eos [esse] necesse est. Et si quidem patris
generationes similes emissori, impassibilia perseverabunt ea quae
emissa sunt, quemadmodum et is qui emisit ilia; si autem ex
altera quadam substantia, quae est capax passionum, unde hsec
dissimilis substantia intra illud quod est incorruptelae Pleroma?
Adhuc etiam secundum hanc rationem unusquisque eorum sepa
ratim divisus ab altero intelligetur, quemadmodum homines, non
admixtus, nec unitus alter altero, sed in figuratione discreta et
circumscriptione definitav et magnitudinis quantitate unusquis
que ipsorum deformatus ; quae propria corporis sunt, et non Spiri
tus. Jam igitur non spiritale Pleroma esse dicant, nec semetipsos

1 According to Grabe and Mass.
toivtiküs ка1 Ufpurrûis, but Ivepyûs ка.1
XvpurTws might be preferable ; i.e. ac
tually, ivepyws being to Swarûs as esse
is to posse.
a ejusdem—his. The Greek being
ifiooóaiM . . . toÎs, pp. 49, 50. Billiiis
is clearly wrong in rendering these words
riji avrrfs ovfftas toU.
3 Halrrepov, recentius, posterius. Com-
parotitis istiusmodi non raro ulitur, ut
supra cap. ic¡. Novius aliquid. Et proxi
mo capite, Juvenior aliqttis. Et cap. 33.
Qui est decorior. Homini Oroxo Latine
scribenti hœc facile condonantur : quan-
quam etiam apud Columellam lib. 9, cap.
n. legatur, Juventus examen. Feüard.
* si is omitted in the Clekm. and Ar.
M SS., and it is not wanted, as it de
stroys the alternative marked by vel . . .
vel. If cancelled, et must be supplied
before ex altera. Ar. omits esse.
 308 DE EMISSIONIBUS QUiESTIONES.
UB.li. spiritales; siquidem velut homines, iEones ipsorum epulantes
GmàssxÎiW' 8e^en* apud Patrem, et ipsum tali figuratione exsistentem, quem-
xvii- 3- admodum detegunt eum qui ab eo emissi sunt.
tf 4. Si autem velut a lumine lumina accensa sunt, iEones a
Logo, Logos autem a Nu, et Nus a Bytho ; velut verbi gratia, a
fácula faculœ ; generatione quidem et magnitudine fortasse dista-
bunt ab invicem : ejusdem autem substantias cum sint cum prin
cipe emissionis ipsorum, aut omnes impassibiles persévérant, aut
et pater ipsorum participabit passiones. Ñeque enim quœ postea
accensa est fácula, alterum lumen habebit quam illud quod ante
r eam fuit. Quapropter et lumina ipsorum composita 1 in unum in
principalem unitionem recurrunt, cum fiat unum lumen quod fuit
et a principio. Quod autem juvenius est et antiquius, neque in
ipso lumine intelligi potest (unum enim lumen est totum) nec in
ipsis quœ perceperunt lumen faculis : (etenim ipsœ secundum sub-
stantiam materiœ id tempus habent ; una enim et eadem est
facularum materia) sed tantum secundum accensionem, quoniam
altera quidem ante 2 pusillum tempus, altera autem nunc accensa
^est.

CAP. XXII.

Ostensio quoniam Logos in diminutione non est prolatus:

et Quomodo secundum hœréticos voluntas Patris
inveniturfecisse ignorantiam et labem.

1. Labes igitur ejus quœ est secundum ignorantiam passionis, g. m.

aut universo similiter Pleromati ipsorum proveniet, cum sint ejus
dem substantiœ, et erit in ignorantiœ labe, id est, semetipsum
ignorans Propator: aut similiter omnia impassibilia persevera-
bunt ea quœ sunt intra Pleroma lumina. Unde igitur circa
juniorem Жопет passio, si paternum lumen est ex quo omnia м. т.
constituía sunt lumina, quod naturaliter impassibile est? Quo
modo autem et juvenior aliquis aut senior in ipsis Жоп dici
potest, cum sit unum lumen totius Pleromatis ? Et si quis Stellas
i dicat eos, nihilominus eadem universi apparebunt natura partici-
l cor. XV. 4i. pantes. Etenim si Stella a Stella in claritate differt, sed non

1 For in Stieben carelessly prints and then the transition from tempus pu-
et, sillum to tempus ilium, as found in the
3 These words were first transposed, Arund. MS. was easy.
 INSTAR EMISSIONIS OE1GO. 309

secundum qualitatem, nec secundum substantiam, secundum quam lib. п.

passibile aliquid vel impassibile est ; sed aut universos, ex lumine GH. II. xxiv.
MASS. II.
cum sint paterno, naturaliter impassibiles et immutabiles esse opor xvii. 5.
tet : aut universi cum paterno lumine et passibiles, et commutatio-
num corruptionis capaces sunt.^Haec autem eadem ratio sequetur,
etsi, velut ab arbore ramos, dicant a Logo natam esse emissionem
Л£опшп, cum Logos a Patre ipsorum generationem habeat : ejusdem \
enim substantias omnes inveniuntur cum Patre, tantum secundum
magnitudinem, sed non secundum naturam différentes ab invicem, V« vi-*4'".
et magnitudinem complentes Patris, quemadmodum digiti complent О.Д Kit!
manum. Si igitur Pater in passione et ignorantia, et ii utique
qui ex eo generati sunt, iEones. Si autem impium est Patri
omnium ignorantiam et passionem affingere, quomodo ab eo emis-
sum dicunt Жопет passibilem, 1 et hoc ipsi Sophise Dei eandem
impietatem affingentes, semetipsos religiosos esse dicent ?
2. Si autem 2 quomodo a sole radios, Жопаз ipsorum emis-
siones habuisse dicent, ejusdem substantia et de eodem omnes
cum sint, aut omnes capaces passionis erunt cum eo qui ipsos
emisit, aut omnes impassibiles perseverabunt. Non enim jam
quosdam impassibiles, quosdam autem passibiles possunt ex tali
emissione confiteri. Si igitur omnes impassibiles dicunt, ipsi
suum argumentum dissolvunt. Quomodo enim passus est minor
Жоп, si omnes erant impassibiles ? Si autem omnes dicunt par
ticipasse passionis hujus, quemadmodum 3 quidam audent dicere,
quia a Logo quidem coepit, derivatio autem in Sophiam, in Lo-
gum hujus 4 Nun Propatoris passionem revocantes arguentur, et
Nun Propatoris et ipsum Patrem in passione fuisse confitentes.
Non enim ut compositum animal quiddam est omnium Pater,
praeter Nun, quemadmodum praeostendimus ; fi sed Nus Pater, et

1 Et quidem, Grœcum Kai toOto, red- particle et seems to be required before

dere debuisset Interpres. Gbabe.
s Eodem, inter alia simili ad decla-
randam Filii a Deo Patre generationem
usus est Tertullianus lib. contra Praxean
cap. 8. Gbabe. But such illustrations
are all of them more or less objection
able ; for one and all, they involve a sepa
ration either in time or space of the
derived substance from the original. See
Hist, and Theol. of Creeds, p. 140.
3 See p. 16, n. s ; 17, n. 2.
* Hujus, ravrns, тЬ ttcLOos sc. The
VOL. I.
Nun, unless indeed Nun Propatoris be
eliminated as an insertion from the fol
lowing line. The ЛЗошс disorder com
menced èv toîs irepl rbv Now* коХ rfy
'АЩвешг, p. 14.
' Nec Deus qui intelligitur a nobis,
alio modo intelligi potest, nisi mens soluta
quazdam, et libera, segrególa ab omni con
cretóme mortali, omnia sentiens et movens.
Cíe. deN.Deor.4. The philosophy of the
ancients very generally exhibits a belief
in one Supreme Incorporeal DivineBeing,
20
 310 NON EST IN LOGO
lib. и. Pater Nus. Necosse est itaque et eum qui ex eo est Logos, immo
GMAssTiiv' raaS's autem ipsum Nun, cum sit Logos, perfectum et impassibi-
xvii. 7. lem esse ; et eas quae ex eo sunt emissiones, ejusdem substantia
cum sint cujus et ipse, perfectas, et impassibiles, et semper
Ahl similes cum eo perseverare, qui eas emisit./ Non igitur jam
Logos quasi tertium ordinem generationis Habens 4gnoravit Pa-
trera, quemadmodum docent hi: hoc enim in hominum quidem
generatione fortasse putabitur verisimile esse, eo quod ssepe
ignorant suos parentes ; in Logo autem Patris omnímodo impos- e. 1®.
sibile est. Si enim exsistens in Patre cognoscityhunc in quo est,
hoc est semetipsum^ion ignorât : et quae ab hoc sunt emissiones,
• ;
virtutes ejus exsistentes, et semper ei assistentes, non ignorabunt
eum qui se emisit, quemadmodum nee radii solem. 2 Non capit
igitur Dei Sophiam, earn quae intra Pleroma est, cum sit a tali
emissione, sub passione cecidisse, et talem ignorantiam concepisse.
Possibile est autem, earn quae est a Valentino Sapientiam, cum sit
de diaboli emissione, in omni passione 3 fieri, et profundum igno-
rantise fructificare. Ubi enim ipsi testimonium perhibent de
matre sua, dicentes earn jEonis errantis generationem esse, jam
non quaerere oportet causam, propter quam filii hujusmodi matris
ignorantiae semper natent in profundo.
^3 3. Praeter has autem emissiones ego quidem jam non intelligo
alteram posse eos dicere ; sed ne ipsi quidem alteram quandam
proprietatem emissam reddentes aliquando, cogniti sunt nobis,
licet valde multam de hujusmodi speciebus quaestionem habuerimus
cum eis : hoc autem solum dicunt, quoniam emissi sunt unusquis-
que illorum, et ilium tantum 4cognovisse qui se emisit, ignorans
autem eum qui ante ilium est. Jam non autem cum ostensione
progrediuntur, quemadmodum emissi sunt, aut quomodo capit tale

e. g. Empedocles says of the Deity,
où fíiv yàp ßpori-Q кефаХу ката yvta nè-
кшгтш..—Ammon. in Abist, ж. èpp..
oík t<rru> 1гсЫ<га<гв' oùb" ЬфвоКржаа/
è<piKrbp
rifieripois, r¡ xeP^ ^я/ЗеГу.—Cl. Al. 5. v.
áXXá <f>pi¡v Upi] ка1 авёафатт tirKero
¡lodvov
фр&тип Kifffwv йтагта naTaiaaovaa
ut.—Amman, in Ab. ir. ipp..
Anaxagoras taught that the Deity was
NoCs ó Ьшкоарйу те ка1 wávruv aínos.
Pl. Phœd. ¡xbvov tüv Ívtiiiv àir\ovv ка\
àfuyij ка1 кавароу. Abist, de An. I. 2.
1 Nus alone comprehended the es-
senee of the Father, p. 9; he wished
to impart this knowledge to the other
Д5ош, but was restrained by Sige, 13.
The iEons that emanated from Logos,
were кат' oitrlav, not Karà yvû<ra>.
s Non capit as elsewhere for обк év-
S^x^ai, sub. тЬ \iyeii>.
8 fieri, yenéadai.
* The context requires cognoverit.
 IGNOBANTIA. 311
quid in spiritalibus fieri. Quacunque enim progressi fuerint, lib. it
obligabuntur, et a recta ratione 1 ctecutientes circa veritatem in °¿AI|¿x1xiiv-
tantum, uti eum qui est a Nu Propatoris ipsorum emissus Sermo, xviL9-
in 2deminorationem eum emissum dicant. Nun enim perfectum a
perfecto Bytho progeneratum jam non potuisse earn quae ex eo est
emissionem faceré perfectam, sed obcœcatam circa agnitionem et
magnitudinem Patris : et Salvatorem symbolum mysterii hujus
ostendisse in eo qui a nativitate caecus fuit, quoniam sic csecus
emissus est a Monogene .Жоп, id est ignorantia : ignorantiam et
m. uo. c^ecitatem commentientes Verbo Dei, secundam secundum eos a
Propatore emissionem habenti. Admirabiles sophistse, et altitu-
dines investigantes incogniti Patris, et supercœlestia sacramenta
enarrantes, in quce cupiunt angeli prospicere, uti discant quoniam a i Pet. 1. 12.
Nu ejus Patris, qui super omnia est, emissum Verbum caecum
emissum, id est ignorans Patrem qui se emisit ! /
4. Et quemadmodum, o vanissimi sophistse, Nus Patris, -/\\) 10
immo etiam 3et ipse Pater, cum sit Nus et perfectus in omnibus,
imperfectum et cseeum JEonem emisit suum Logon, cum possit
statim et agnitionem Patris cum eo emittere? Quemadmodum
Christum 4postgenitum quidem reliquis, perfectum autem dicitis
emissum ; multo magis igitur qui est eo setate provectior Logos,
ab eodem Nu perfectus utique emitteretur, et non cœcus : пес ille
rursus plus cœeos, quam se, iEonas emitteret, quoadusque Sophia
vestra semper excœcata, tantam malorum enixa est substantiam.
Et hujus malitise causa est pater vester : magnitudinem enim et
virtutem patris causas ignorantiœ esse dicitis, Bytho assimilantes
eum, et nomen hoc ei apponentes innominabili Patri. Si autem
ignorantia malum, omnia autem mala ex ca floruisse definitis,
hujus autem causam magnitudinem et virtutem Patris dicentes,
malorum factorem eum ostenditis. Id enim quod non potuerit 1
contemplari magnitudinem ejus, causam dicitis malí. Sed si qui- ¡
dem impossibile erat Patri, notum semetipsum ab initio his, quae i

1 Ab. cœcutientes. Mass. follows
the Cl. and Voss, reading circumeun-
tes.
s Deminorationem eum. Graecum vari-
pi¡/ia alias Labein verteré solet. Gb. Mas-
suet and Stieren copy him ; still there
is no mention made here of the Valenti-
nian Labes, but of a degenerating Pie-
roma. The Greek term is more likely to
have been кат' ¿Xíttoxtw. Cf. demino-
ratio, p. 321. Earn, may have grown
out of the context.
3 el is added from the Ar. MS.
4 Postijenitnm quidem reliquis]' Атгб-
yovov fièi> Xoiiroîs. Gr. tCiv \oiirwv
would have been belter ; and in the
Latin, proffcnitum. Ar. omits qui-
dtvi.
20—2
 312 ÑEQUE CAUSiE EST
ь'?! Yf-ab eo facta sunt, faceré, inincusabilis erat, lqa\ non poterat igno-
Gm Ass.xíit" rantiam auferre eorum qui post se sunt. Si autem postea volens g. ш.
'"• I earn quae secundum progressionem emissionum aucta fuerat igno-
; rantiam, et inseminatam ^Eonibus, auferre potuit, multo magis
! prius earn quae nondum erat, ignorantiam volens non permitteret
-j. *■ fieri.
/¡J- 4 Quoniam igitur quando voluit agnitus est, non tantum
iEonibus, sed et his qui in novissimistemporibuseranthominibus;
non volens autem ab initio agnosci, ignoratus est: causa igno-
rantise secundum vos est voluntas Patris. Si enim prsesciebat
hsec sic futura, quare utique, priusquam fieret, non abscidit igno-
л ^X- rantiam ipsorum, quam postea, velut ex pœnitentia, curat per
1 A emissionem Christi ? Quam enim per Christum agnitionem omnibus
fecit, multo ante poterat faceré per Logon, qui et 2primogenitus
erat Monogenûs. Vel si prsesciens voluit fieri hsec, semper per
sévérant ignorantise opera, et nunquam prœtereunt. jQuse eriîm ex~\
volúntate Propatoris vestri facta sunt, perseverare oportet cum J
д г, г volúntate ejus qui voluit : vel si prsetereunt hsec, cum hisj>rseteriet !
^erToTäntae^Bät.Qui-^l?^11^^1111 еа babere voluit.) Quid enim et
discentes requieverunt iEones, et perfectam agnitionem percepe-
runt, 3 quoniam incapabilis est et incomprehensibilis Pater ? Hanc
áutem agnitionem habere potuerunt priusquam in passionibus
fièrent : non enim deminorabatur magnitudo Patris ab initio
scientibus his quia incapabilis et incomprehensibilis est Pater.
■ Si enim propter immensam magnitudinem ignorabatur, et propter
1 immensam dilectionem impassibiles debebat conservare eos qui ex
se nati erant, quoniam nihil prohibebat, sed magis utile erat, ab
initio cognovisse eos, quoniam incapabilis et incomprehensibilis est
Pater.

CAP. XXIII.
Quoniam Sophia nunquam in ignorantia et in demino-
ratione est.
aQ д Quomodo autem non vanum est, quod etiam Sophiam ejus
О I " dicunt in ignorantia, et in deminoratione, et in passione fuisse ?
Hsec enim aliena sunt a Sophia et contraria, sed пес affectiones
ejus sunt. Ubi enim est improvidentia et ignorantia utilitatis, ibi

1 Ar. quum. correct thereby the statement p. 82, n. 3.

2 i. e. Nus. I. i. 2. cf. III. § б, and 3 áxúpr¡Tos ка.1 акатАХукто!. I. i. 4.
 IGNOBANTI-Ж BYTHUS. 313
Sophia non est. Non jam igitur Sophiam passum iEonem vocent; lib. n.
sed aut vocabulum ejus, aut passiones praetermittant. Ej; J>leni-^RAIsIg*IxIv•
tudinem autem universam non dicant spitiialem, si intra Jpsanj i xviii. 1.
JEon hie, cum esset in passionibus tantis, conversatus est, Hœc I
enim ne anima quidem fortis, non dicani spiritalis substantia,. L
percipiet. / Quomodo autem rursus Enthymesis ejus cum passione
procedens separatim poterat fieri? Enthymesis enim esse intel-
ligitur 1 erga aliquem, ipsa autem seorsum nunquam fiet. Exter-
minatur enim et absorbetur mala a bona Enthymesi, quemadmodum
aegrimonium ab incolumitate. Quae enim erat 2prior Enthymesis
m. hi. passionis ? Exquirere Patrem, et magnitudinem ejus considerare.
Quid autem suasa est postea, et convaluit ? Quoniam incompre-
hensibilis, et qui inveniri non possit, est Pater. Non igitur bonum
erat, quod vellet cognoscere Patrem, et propter hoc esset passibile;
sed quando suasa est quoniam 3investigabilis esset Pater, et con- p- 21, п. з.
valescens. Sed ille ipse Nus qui quserebat Patrem, cessavit secun
dum eos adhuc quaerere, discens quoniam incomprehensibilis est
Pater.

CAP. XXIV.
Ostensio quomodo neque Enthymesis sine Жопе pro-
priam habuerit substantiam, neque passio sine
Enthymesi est. ^

G. 151. Quemadmodum igitur Enthymesis poterat separata concipere i\

passiones, quae et ipsse affectiones ejus erant ? Aftectio enim 1 erga *
aliquem fit, ipsa autem seorsum non potest esse, пес constare. Non
solum autem instabile hoc est, sed etiam contrarium ei, quod est a
Domino nostro dictum : Quœrite, et invenietis. Dominus enim Matt. vu. 7.
quœrendo et inveniendo- Patrem, perfectos consummat discípulos.
Is autem qui sursum est Christus ipsorum, per id quod praecepit
iEonibus non quserere Patrem, suadens quoniam etsi multum
laboraverint non eum invenient, perfectos eos consummavit. Et
si quidem 4 [se quidem] perfectos aiunt in eo quod dicant invenisse ,

1 Erga, irepl, p. 14, n. 4; 317, n. 1.
8 Prior—patsionis, the Greek con-
stinction.
3 Investigabais] Pro ininvestigabili
accipiendum est, quod Grœci àve^xvla-
trrov vacant, quemadmodum etiam Rom.
xi. 33. Bill. sup. 15. тЬ irelt^Wrw тоС
warpAs reddidit investigabile Patrie. Gr.
4 Gkabe proposes se quidem which
seems requisite. Authority is in favour
of si quidem, but the Ar. MS. omits
et siquidem .... Atonas autem.
 314 ENTHYMESIS
UB.ii.uhr. Bythum ipsorum : Жопаз autem in eo, quod suasi sint quoniam
GK. II. xxvi. . * . 1 .... . , /•„ . . . T- i
1Q "vhP a1- inves*;1ga"1"s es* 1U1 ab eis lnqiurebatur. /Cum lgitur ipsa Jbntny-
'"I ^ mesis non posset sine Жопе separatim consistere, adhuc_ majus
inferunt mendacium de passione ejus, separatim rursus dividentes
earn, et banc esse substantiam dicentes materia;. Quasi non esset
lumen Deus, пес adesset Sermo qui posset eos arguere, et evertere
nequitiam ipsorum. Utique enim quodcunque sentiebat Жоп, hoc
et patiebatur ; et quod patiebatur, hoc et sentiebat : et non aliud
erat apud eos Enthymesis ejus, nisi passio incomprehensibilem
comprehendere excogitantis, et passio Enthymesis: impossibilia
рр. м,п.2. enim sentiebat. Quemadmodum itaque poterat aff'ectio et passio
in,' n. 3,4. ab Enthymesi seorsum separari, et substantia tantœ materia; fieri,
quando '[et] ipsa Enthymesis passio erat, et passio Enthymesis?
pp. 2o, 2i. Nec igitur Enthymesis sine Жопе, пес affectiones sine Enthymesi
separatim habere possunt substantiam ; et soluta est et hic rursus
regula ipsorum. J

CAP. XXV.

Quoniam ñeque dissolvi, neque pati Жоп poterat, cum

esset spiritalis, et in Iiis quœ similia erant conversans.
</\t 5" Quemadmopum autem et solvebatur et patiebatur Жоп?
Siquidem ejusdem substantia; cujus et Pleroma erat ; Pleroma
I autem Universum ex Patre. Quod enim simile est, in simili non
dissolvetur in nihilum пес perire periclitabitur, sed magis perseve-
rabit et augescet i quemadmodum ignis in igne, et Spiritus in
, ;'Vj spiritu, et aqua in aqua: qus autem sunt contraria, a contrariis
patiuntur, et vertuntur, et exterminantur. Et sic si fuisset luminis
emissio, non pateretur пес periclitaretur in simili lumine, sed
magis effulgesceret et augesceret, quemadmodum dies a sole:
etenim Bythum imaginent 2patris sui esse dicunt. Qusocunque sunt
peregrina et sibi extranea animaba atque contraria 3 natura peri-
clitantur et corrumpuntur: quœ autem sibi assueta sunt et cognata,
nullum patiuntur periculum in eo conversantia, sed et salutem. et
! vitam ex eo acquirunt. Si igitur 4 [et] ejusdem substantias cujus -
1 et is omitted in the Clerm., lentinians. See p. 33, n. 3; 43, n. 1.
Akund., Merc. i. and Voss. MSS. 3 imvria т-Ц фСаи. The Arund, and
2 Patrie sui. Sophia, though a femi- Voss. MSS. have naturce.
nine .¿Eon, was said to be the sire of 4 et is added from the Arund. MS.
Enthymesis, c. xxvii. the Mater of Va- el otv коХ ó/xooííatos.
 CONSUBSTANTIALIS. 315
et Universum Pieroma, ex eo emissus fuisset hic Жоп, nunquam lib. п. xxv.
. . ..... . GR.1I. xxvü
demutationem perciperet, cum esset in simihbus et assuetis conver- MX^? ¿L
sans, spiritalis in spiritalibus. Timor enim et expavescentia, et
passio, et dissolutio, et talia, in his quidem quae sunt secundum nos
et corporalibus fortassis fiant a contrariis : in spiritalibus autem et
diffusum habentibus lumen, jam non tales consequuntur calamitates.
G- 1SS- Sed mihi videntur ejus passionem, qui est apud Comicum Шепап-
drum valde amans et odibilis, JEoni suo circumdedisse. Magis
enim infeliciter amantis cujusdam hominis apprehensionem, et
mentis conceptionem habuerunt, qui haec finxerunt, quam spiritalis
et divinse substantias. J

CAP. XXVI.
Quoniam Patris exquisit io et investigatio magnitudinis
ejus, neque passionem neque labem, sed statum per-
fectionis faciebat in Жопе.
Super hace quoque excogitare de quœrendo perfectum Patrem, "^7^ (
et velle intra eum fieri, et habere ejus comprehensionem, non
ignorantiam nec passionem poterat inficere, et hoc .Жот spiritali ;
sed magis perfectionem et impassibilitatem et veritatem. Nec enim
ipsi, cum sint homines, excogitantes de eo qui ante ipsos est, et
velut jam comprehendentes perfectum, et intra ejus constituti agni-
tionem, dicunt semetipsos 2 [non] in passione consternationis esse,
sed magis in agnitione et apprehensione veritatis. Etenim Salvato-
rem, Quwrite, et invenietis, discipulis propter hoc dixisse dicunt, ut
eum, qui ab ipsis per excogitationem fictus est super fabricatorem
j. -» omnium, inenarrabilem Bythum quserant : et semetipsos perfectos
esse volunt, quoniam inquirentes invenerunt perfectum, cum adhuc
sint in terra: eum autem qui intra Pleroma sit Л£опет, totum
spiritalem, quœrentem Propatorem, et intra magnitudinem ejus

1 Menandrum. Grabius et Mass. augebat. Cf. Men. et Philem. Seliquiœ.

aliquid ad hunc locum observare nobis-
que prodere supersederunt, ad quam Me-
nandri fabulant Irenœus alluseril. Con
stat, Menandrum scripsisse fabulam
lltvoi/terot inscriptam, cujus argumen-
tum hoc fuisse videtur: Tkrasonidcs miles
ardenlissime amabat puellam, cujus acer-
rimum odium in se eo excitaba!, quod
inepta ас stolida jactaniia facinora sua
Edidit A. Meineke, p. 1 16. Stieren.
a The Cl., Ar., Voss, and Merc. и.
MSS. insert non, as also the earlier
editions ; it marks a not unusual con
struction in the Greek ; oiSè yàp airol
. . . <pa<rii> avroiis /ii) in tridei àiroplas cîyai,
/iSWov bè к.т.Х. fir) only serving to
mark a connexion with the preceding
negative proposition.
 316 INCONSTANTIiE
lib. и. conantem fieri, et comprehensionem paternœ veritatis concupis-
Gw-.ii- centem habere, in passionem dicunt recidisse : et passionem talem,
"x^ulI1" in
u* universam
>n's' e* occurrisset
substantiam,
virtuti,
et exterminatus.
quae omnia firmat, dissolutus fuisset

CAP. XXVII.
Qtioniam non capit Жопет infra Pleroma desiderium
passionis percepisse.
Vesana est hœc prœsumptio, et veré destitutorum a veritate м. ш.
sensus hominum. Quoniam enim Д£оп hic melior est quam ipsi,
et vetustior, ipsi quoque confitentur secundum suam regulam,
dicentes se esse conceptum Enthymeseos ejus .ZEonis qui passus
est, ita ut sit hic JEon Matris ipsorum pater, id est avus ipsorum.
Et posterioribus quidem nepotibus exquisitio Patris veritatem,
et perfectionem, et confirmationem, 2et eliquationem a fluxibili
materia facit, sicut dicunt, et reconciliationem ad Patrem : avo
autem ipsorum hsec eadem inquisitio ignorantiam, et passionem,
et expavescentiam, et timorem, et consternationem 3infecit, ex
quibus et substantiam materise factam dicunt. Exquirere ergo et
investigare perfectum Patrem, et concupiscentiam communicationis
cum eo et unitatis, sibi quidem salutare fieri; iEoni autem, a
quo et genus habent, dissolutionis et perditionis causam fuisse
dicentes, quomodo non per omnia incongruum, et fatuum, et ir-
rationabile? Et qui assentiunt his, vere cœci, cœcis 4ducatoribus
utentes, juste et cormunt in subjacentem ignorantiœ profundum.

CAP. XXVIII.
Quomodo de semine ipsorum sermo universus instabilis
ostenditur: et quoniam non ignoravit Demiurgus in
eum seminis depositionem.
/IQ A Qu Alis est autem et de semine ipsorum sermo, conceptum g. im.
i *т «il i r* .* • . <~i i
quidem ilium secundum figurationem eorum qui sunt erga Salvato-
1\ ¡i V rem angelorum a Matre informe, et sine specie, et imperfectum ;
depositum autem in Demiurgum, nesciente eo, ut per eum in eam
'anîmâm t quœ erat ab eo 5seminatam, perfectionem et formationem
1 Cf. p. 15. 4 Greece ôSrryoîs. Cf. p. 149.
3 Kal 8iû\ifffiov TTjt vypâs v\t¡s. 5 i. e. rb ffrapév. The Clerm. MS.
3 ivtirolqae. Cf. с. xxvi. 1. 3. has ¡eminatam.
 ET IGNOKANTTiE SEMEN. 317
percipiat? Primum quidem est dicere, quoniam imperfecta, et infigu- ыа и.
rati, et informes hi sunt angeli, qui sunt 1 erga Salvatorem ipsorum : °к-д»^
siquidem secundum illorum speciem conceptum tale quid generatum *ix- '•
est. ^Post deinde, quod dicant ignorasse Fabricatorem earn quae -^З £
fuit seminis in eum demissio, et iterum earn quae facta est per eum
in hominem seminatio, futile verbum et vanum, 2quod nullo modo
ostendi possit. Quemadmodum enim ignoravit illud, si substan- ¡
tiam aliquam et qualitatem propriam habuisset ipsum semen? Si "i-**i3
autem sine substantia, et sine qualitate, eÍja^JLgrat, consequenter
ignoravit illud. Quae enim propriam quandam 3motionem, et quali
tatem, vel caliditatis, vel velocitatis, vel dulcedinis habent, vel
claritatis cujusdam differentiam, nec homines quidem lateant, cum
sint cum hominibus; 4 in tantum abest ut fabricatorem hujus univer-
sitatis Deum : apud quem juste non est agnitum semen ipsorum,
cum sit sine qualitate universas utilitatis, et sine substantia omnis J
actionis, et in totum nihil exsistens. Et propter hoc mihi videtur
etiam Dominus dixisse : Omnis sermo otiosus, quem locuti fuerint Mattxn.se.
homines, reddent pro eo rationem in diejudicii. Omnes enim qui-
cunque tales sunt otiosos sermones in aures hominum immittentes,
assistent in judicio, rationem reddituri de his, quae vane conjece-
runt, et mentiti sunt adversus Deum, in tantum ut semetipsos
dicant propter seminis substantiam agnoscere spiritale Pleroma,
eo homine, qui est intus, demonstrante eis verum Patrem : 5 opus
enim esse animali sensibilibus erudimentis: Demiurgum autem
Universum semen hoc, Matre deponente, suscipientem in semet-
ipsum, omnia omnino ignorasse, et nullum sensum eorum quae
1 erga Pleroma sunt, habuisse.

CAP. XXIX.
Quoniam si in eum depositum fuisset semen, non
potuisset ignorare ea quce sunt super eum.
Et se quidem spiritales esse, quoniam partícula quaedam uni- \
versitatis Patris in anima ipsorum deposita est, cum ex eadem

1 erga, irepi. monitionem. We might quite expect

3 Grace AvawbitucTov. Nam Greece-
rum more extendere scepe pro probare
(licit Interpret. BlLb.
3 Grabe has notionem. But the
MSS. have either the above reading or
also the philosophical term к1щаи>.
4 жара тоаоОтоу \etwei Sri rhv Uif
¡uovpybv ... (oi \d$oiev).
6 Greece, supr. p. ¡7, (Sei yàp t<¿>
i//vx4iy xal aiadnriv TratSevp-iruv.
 318 FOEMATIONIS VALENTINIAN-Ж
lib. п. substantia habeant animas, ex qua et Demiurgus, sicut dicunt,
gmassxh minc autem semel Universum suscipientem semen a Matre, et
3" habentem in se, animalem persévérasse, et nihil in totum sensisse в. in.
eorum quae sunt superiora, quae hi semetipsos intelligere, dum
adhuc sunt in terra, gloriantur, quomodo hoc non super omnem
irrationabilitatem est? Etenim idipsum semen horum quidem
animabuäagnitionem attribuisse et perfectionem ; ei autem qui eos
fecit Deo ignorantiam attribuisse putare, vere vesanorum est, et in
j/\ 9 ц totum mente destitutorum. j Adhuc etiam vanissimum est quod
dicunt, in hac depositione figurari illud et augescere, et paratum
fieri ad susceptionem perfectae rationis. Erit enim ei materise м. 143.
admixtio, quam *ex ignorantia et labe volunt habuisse substantiam,
aptior et utilior, quam fuit paternum lumen ipsorum : si quidem
secundum illius inspectionem natum, informe et infiguratum fuit :
ex hac autem formationem, et speciem, et augmentum, et perfec
tionem assumpsit.

CAP. XXX.
Quomodo contraria de Matre et Labe ejus consilia
decreverunt.
Si enim quod est a Pleromate lumen, causa fuit spiritali, ut
neque formam, 2 neque speciem, neque magnitudinem haberet pro-
priam ; qua; autem hue est descensio, haec universa addidit ei, et
ad perfectionem deduxit, multo 3 operabilior et utilior videbitur quae
est hie conversatio quam et tenebras dicunt, quam fuit paternum
lumen ipsorum. Quomodo autem non 4 [est] ridiculum, Matrem
quidem ipsorum in materiam periclitatam dicere, uti pene suffbeare-
tur, et o paulo minus corrumperetur, nisi vix tunc superextendisset
se et 6exsilisset ex semetipsa, adjumentum percipiens a Patre : semen
autem ejus in hac eadem materia augescere, et forniari, et aptum
ad susceptionem perfecti 7 sermonis expediri : et hoc in dissimilibus,

1 The Arund. MS. has ex ignorantia
labe; but if the & Sià Svow be resolved,
ex ignorantia labis would be the more
consistent regimen. See pp. 17, 186.
3 neque speciem. These words, omit
ted by Grabe and Massuet, are added
from the Arund. MS.
3 Gr. and early Edd. optabilior.
4 est is omitted both by the Clerm.
and Arund. MSS., and the Greek would
suppress it ; ?rw$ 5¿ où yeXoîov.
ß Kai fJUKpbv airoSeoucav rov фва-
pyjvai.
6 Cf. p. 27¡, n. t.
7 Sermonis. Rationem autem puto
potius quam sermonem vertendum fuisse
\6yov, prout aliquoiies hic et lib. I. bene
reddidit. Grabe.
 VANITAS. 319
et in insuetis ebullicns, sicut ipsi dicunt, contrarium esse terrenum lib. п. xxt.
.... ... « л i • • . OH.II.xxxu.
spiritali, et spiritale terreno? Quomodo lgitur in contrariis et in M^¿1-
i insuetis parvum emissum, quemadmodum dicunt, et augescere, et
i formari, et ad perfectionem pervenire potuit l

CAP. XXXI.
Quod ñeque conceptio ñeque generatio serninis fuerit.
1. Adhuc etiam et ad hœcquse dicta sunt requiretur, Utrura- 5"
ne semel enixa sit Mater illorum semen, ut vidit angelos, an
particulatim ? Sed si quidem simul et semel, quod exinde concep-
tum, nunc jam non erit infantile : superflua est igitur in eos qui
nunc sunt, homines descensio ejus. Si autem particulatim, jam
non secundum figuram eorum, quos vidit angelos, fecit conceptio-
nem : simul enim eos et semel videns et concipiens, semel enixio-
nem debebat fecisse, quorum 'de semel conceperat figuras. / Quid Л% é
autem, quod angelos cum Salvatore simul videns, illorum quidem
imagines concepit, Salvatoris autem non, qui est decorior super
illos ? Annumquid non placuit ei hic, et propter hoc non concepit
2ineum? Quomodo autem Demiurgus quem psychicum vocant,
g íes. propriam secundum eos magnitudinem et figuram habens, emissus
est secundum suam substantiam perfectus; quod autem spiritale
est, quod etiam operosius oportet esse quam animale, imperfectum
emissum est, et opus ei fuit ut in animam descenderet, ut in ea
formaretur, et ita perfectum exsistens, paratum fiat ad suscipiendum
perfectum 3verbum. Si igitur in terrenis. hominibus et in animalibus
fomiatur, jam non secundum angelorum similitudinem est, quos
dicunt lumina, sed secundum eorum qui sunt hic homines. Non
enim angelorum habebit similitudinem et speciem, sed animarum,
in quibus et formatur : quomodo aqua in vas missa, ipsius vasis
habebit formam, 4 et jam si gelaverit in eo, speciem habebit vasculi,
in quo gelavit, quando ipsa? animœ corporis habcant figuram ; i i
ipsi enim adaptati sunt vasi, quemadmodum pnrdiximus. Si
igitur et illud semen hic coagulatur et formatur, hominis figura erit,
sed non angelorum formam habens. Quomodo igitur ad imagines
angelorum illud semen est, quod secundum similitudinem hominum
1 Both the Cl. and Ar. MSS. have telliyendum autem intuita vel simile ver-
de semel; i<pairá$. Gh. and Mass, adopt bum. Gr. Or Grœce, кат avróv.
irulc semel, from the Voss. 3 \iyov, ralionem.
a In, ex MS. Voss, addidi. Subin- * xal d тготе. Ar. etiam si.
 320 CARO SPIRITUI ADVERSATUR.
lib. п. figuratur ? Quid autem, cum spiritale esset, opus ei fuit ut in
GBL íiÑ carnem descenderet ? 'Caro enim eget spiritali, si tamen incipiet
MxixVL salvari, ut in eo sanctificetur, et clarificetur, et absorbeatur mortale
icor. XV. m. 2aD immortalitate : spiritali autem in totum non est opus eorum,
2 cor. v. 4 qU8g sunj, ^с j^on enjm nos ii]U(j) se¿ JUufj nos meliores facit.
y\ (J ^ 2. Adhuc autem manifestius qui est de semine ipsorum
sermo, arguitur falsus, et a quolibet perspici potest, in eo quod
dicant eas animas quœ habuerint a Matre semen, meliores reli-
quis fieri : quapropter et honoratas a Demiurgo, et principes, et
reges, et sacerdotes ordinatas esse. Si enim erat hoc verum, pri
mus utique Gaiphas summus sacerdos, et Annas, et reliqui summi
sacerdotes 3et legis doctores, et principes populi credidissent
Domino, in eam cognationem concurrentes; et 4 ante hoc etiam
Herodes rex. Quoniam autem nec hic, nec summi sacerdotes,
пес qui prœerant, neque clari de populo accurrerunt ei ; sed e
contrario qui erant in viis mendici sedentes, surdi, et cœci, et a м. ш.
reliquis conculcabantur et contemnebantur, quemadmodum et
icor.i.ï6 et Paulus ait: Videte enim vocationem vestram, fratres, quoniam
non multi sapientes 6apud vos, nec nobiles, neque fortes ; sed quœ
fuerunt contemptibilia mundi, elegit Deus. Non itaque erant
meliores tales animse propter seminis depositionem neque propter
hoc honorificabantur a Demiurgo,
g 3. Et de eo quidem, quod sit regula ipsorum infirma et insta-
bilis, adhuc etiam et vana, sufficiunt quœ dicta sunt. Nec enim
oportet, quod solet dici, Universum ebibere inare eeum qui velit
discere quoniam aqua ejus salsa est. Sed quemadmodum statua g. iw.
de luto facta, colorata autem superficie, ut putetur aurea esse quœ
sit lutea, quicunque accipiet ex ea particulam qualemcumque, et
i exaperiens ostenderit lutum, liberabit eos qui veritatem quœrunt
1 Obscurior est Grœcismus in his ver- Clebm. and Voss. MSS.
bis. Greece, t¡ <ràp% tov irvev/ianKov 4 ante hoc. Cl. and Voss. cœt. hos.
Seîrai, etye fié~\\oi aú^eadai, id est, siqui- 5 Scripture is loosely quoted ; and
dem futurum sit, ut salutem consequatur. apud vos corresponds with nothing in
Et с. 55. Si eorum quae super demi- the Greek text, though the Syriac has
urgum dicuntur mysteriorum speculator ^пт-ч
et auditor inciperet fieri. Existimo autem 6 6 вAw раве!ч. Grabe cites in
Interpretern, dum in his ac similibus illustration, Athenag. Leg. ТаОта pb>
verbis /x^eix Incipere vertit, eum sequi otv, рлкрк ávb /leydXav, ка1 ô\iya àirb
voluisse, qui Jóh. iv. 47. rfneWe yàp vo\\ûv,ïva ^Цётг1ж\<Хор iiûvivoxKol-quev.
á7roft<i)<r/ceu>, transtulü: Incipiebat enim Kai yàp тЬ p.Ai ка.1 ótvov Soiap.dÇovres,
mori. Bill. рикрф i±èpei tov irambs то xâv, et каХос,
s Ah. ab immortali. boicip.dÇovaiv.
3 et legis doctores, omitted in the 7 The Arund. MS. reads exltauriens.
 VALENTINI IMP1EÏAS. 321

a falsa opinione : eodem modo et nos non modicam partem, sed lib. il
ea quae sunt » maxima continentia regulse ipsorum resolventes °Sassciiv"
capitula, omnibus quotquot non seduci scientes volunt, quod est 8-
nequam, et dolosum, et seductorium, et perniciosum, de schola
eorum qui sunt a Valentino, et a reliquis haereticoram, quotquot
Demiurgum, id est, fabricatorem et factorem hujus universitatis,
solum exsistentem Deum male tractant, ostendimus, dissolubilem
eorum viam manifestantes. /
4. Quis enim sensum habens, et veritatis vel modicum attin- ' Ji 9
gens, sustinebit dicentes, super Demiurgum Deum esse alteram
Patrem : et alterum quidem esse Monogenem, alteram autem
Verbum Dei, quem et in deminoratione emissum dicunt: alte
rum autem Christum, quem et posteriorem reliquis ./Eonibus cum
Spiritu sancto factum esse dicunt : et alterum Salvatorem, quern
ne a Patre quidem universoram, sed ab his qui in deminoratione
facti sunt iEonibus collatum et congestum dicunt, et necessarie
propter deminorationem emissum ? ut nisi in ignorantia et demi-
nutione fuissent Л5опез, secundum eos nee Christus emissus
fuisset, пес Spiritus sanctus, пес Horos, nee Soter, nee Angeli,
пес Mater ipsorum, nee semen ejus, пес reliqua mundi fabricatio ;
sed fuissent omnia deserta ас destituta tot bonis. Non solum
itaque in fabricatorem tantum irreligiosi sunt, labis eum dicentes
fructum ; sed et in Christum, et in Spiritum sanctum, propter
labem dicentes eos emissos ; et Salvatorem autem similiter post
labem. Quis enim sustinebit reliquum eorum vaniloquium, quod
astute parabolis adaptare conantes, et se, et eos qui sibi credunt,
in maximam converterunt impietatem ?

CAP. XXXII.
Quoniam exsólutionem Parabólarum impropriam et
inconvenientemfictionis suœ faciunt.
1. Quoniam et parabolas, et actus Domini improprie et
inconsequenter inférant figmento suo, ita ostendimus: 111am enim,
quam erga duodecimum iEonem dicunt accidisse passionem, co-
nantur ostendere, quod Salvatoris passio a duodecimo Apostolorum
1 Maxima] Mihi dubium non ett, timus Interpret reddidit, maxime con
güín pro maxima, subetituendum tit, tinentia : ego, precipua ас maximi
maxime. Nam quod in Graco erat ponderis. Sic enim clarior est iciwus.
avvtKTiKÙrtiTa, id verborum tenacii- Bill.
 322 CONFEBUNTÜR PASSIO CHRISTI
lib. п. facta sit, et in duodecimo mense. 'Uno enim anno volunt
xxxii. 1. ,
в», n. eum post baptismum praedicasse. Sed 2et in illa quœ profluvium
M xx?lL sanguinis patiebatur, manifeste dicunt ostensum : duodecim enim
annis passa est mulier, et tangens fimbriam Salvatoris, consecuta
est sanitatem ab illa virtute, quae egressa est a Salvatore, quam g. 157.
praeesse dicunt. 3Illa enim quae passa est virtus extensa et in
immensum effluens, ita ut periclitaretur 4 per omnem substantiam
dissolvi, cum tetigisset primam quaternationem, quae per fimbriam
otö) X significatur, stetit, et a passione cessavit. / Hoc ergo quod dicunt
duodecimi jEonis passionem per Judam demonstran, quomodo
potest in similitudinem comparari Judas, qui ejectus est de numero
duodecimo, nee restitutus est in locum suum ? Жоп enim, cujus
typum Judam dicunt esse, separata ejus Enthymesi, restituía est
sive revocata: Judas autem abdicatus est, et ejectus, et in
locum ejus Matthias ordinatus est, secundum quod scriptum est:
Act. i. 20, ex Et episcopatum ejus accipiat alius. Debuerunt itaque dicere,
Ps. cviii. 8.
duodecimum Жопет ejectum esse de Pleromate, et in locum
ejus alium prolatum sive emissum ; si tarnen in Juda ostenditur.
Adhuc autem ipse quidem Жоп quod sit passus dicunt, Judas
autem quod sit proditor. Patiens autem Christus venit ad pas
sionem, et non Judas, et ipsi confitentur. Quomodo igitur Judas
traditor ejus, qui pro nostra salute pati habuit, typus et imago м. ш.
^ esse e poterat passi iEonis?
X0)}> 2. Sed ñeque Christi passio similis est passioni iEonis,
neque in similibus facta. iEon enim passus est passionem dissolu
tions et perditionis, ita ut periclitaretur ipse qui patiebatur et
corrumpi : Dominus autem noster Christus passus est passionem
1 These words are read in Greek at hujus libri refelUt Irenœus, ut in alium
p. 27. In hac quoque videtur fuisse sen- inclinare videatur. Fedaed.
tentia Tertullianus lib. advers. Judœos, a et is restored from the Aednd.
cap. 8 et lib. I. advers. Marcionem, cap. MS.
15, quod etiam notât Eusebius in Chron. 3 Ilia enim. Иове ab Irenœo Greece
Eandem opinionem amphxantur Lactan- sequentem in modum prolata fuisse ex I.
tins, lib. 4, cap. io. Julius Africanus i. 2, 5, liquet: ¿Kelvv yàp i¡ тгавоиеа
lib. de Шпрот, apud Hieronymum. Com- Súvapus ènTeivop.èvn каХ els âireipov péovaa,
ment, in Danielem, Clemens Alexand. iSo-те Kwbvveieiv aùrty els S\r¡v ovatav àva-
lib. I. Strom. Paulus Orosius lib. 7» \e\0aOai, à^pap.êrq tíjs тгрштщ rerpáSos,
capite décimo, quibus accederé videtur rrjs 8ià toO xpaairéSov егцжаюрёптр, (trrn,
Augustinus lib. 18, de Civ. D. cap. 54, et nal ¿7raiVaTo тоО irdOovs. Gbabe.
lib. 22, cap. 15, tametsi contrarium tuea- 4 per, Ab. et. Cf. p. 16, п. i.
tur lib. 2, de doctrina Christiana, capite 5 poterat passi Monis. Sed neque...
vigésimo octavo. At vero nunc Gnóstico- neque. The Ab. readings are unintelligi-
rum crrorem tarn acriter cap. 35 et 39, ble, poterat Jionis...quce...et qua:.
 ET PASSIO SOPHIiE. 323
validam, et quae non 'accederet; non solum ipse non periclitatus ь'^Л-
corrumpi, sed et corruptum hominem firmavit robore suo, et in
incorruptionem revocavit. Et ^Eon quidem passus est passionem Mifs'an
ipse requirens Patrem, et non prœvalens invenire: Dominus autem
passus est, ut eos qui erraverunt a Pâtre, ad agnitionem, et juxta
eum adduceret. Et illi quidem inquisitio magnitudinis Patris
fiebat passio perditionis : nobis autem Dominus passus, agnitio
nem Patris conferens, salutem donavit. Et illius quidem passio
fructificavit fructum fœmineum, sicut dicunt, invalidum, et in-
firmum, et informem, et inefficacem : istius autem passio fructifi
cavit fortitudinem et virtutem. Ascendens enim in altitudinem et^„'"Ц- Eph. IV.19¿Ü.
Dominus per passionem, captivant duxit captivitatem, dédit donar
hominibus, et contulit credentibus in se super serpentes et scorpiones Lu«- * 19-
calcare, et super отпет virtutem inimici, id est, principis aposta-
siae. Et Dominus quidem per passionem mortem destruxit; et
solvit errorem, corruptionemque exterminavit, et ignorantiam
destruxit; vitam autem manifestavit, et ostendit veritatem, et
incorruptionem donavit. Illorum autem .Жоп cum fuisset per-
pessus, ignorantiam 2substituit, substantiam informem peperit,
ex qua omnia materialia opera prolata sunt secundum eos, mors,
corruptio, error, et his similia. о «
3. Non ergo Judas duodecimus discipulus typus erat passi "ьЦ ^
.Жотв ; sed ñeque Domini nostri passio : per omnia enim dissimile
et inconveniens 3invicem sibi ostensum est, non solum in his quae
praediximus, sed secundum ipsum numerum. Proditor enim Judas,
quod sit duodecimus apud omnes consonat duodecim Vlenominatis
Apostolis in Evangelio; hic autem .Жоп non duodecimus, sed
о. im. tricesimus est : non enim duodecim tantum .Жопез volúntate
Patris prolati sunt secundum haec, neque duodecimus ordine emissus
est, in tricésimo loco annumerantes eum emissum. Quomodo ergo
duodecimus ordine Judas, ejus qui in tricésimo ordine est .Жоп,
potest esse typus et imago ySi autem Judam pereuntem imaginem J,U, 5
Enthymeseos ejus esse dicunt ; nee sic imago similis erit ejus quae
secundum eum est veritatis. Enthymesis enim separata ab .Жопе
ipsa postea formata a Christo, dehinc prudens facta a Salvatore,
et omnia quae sunt extra Pleroma operata secundum imaginem eo-
rum qui sunt in Pleromate, in novissimo in Pleroma recepta dicitur
1 Ar., Voss., Edd. cederet ; Cleem. 5 aulstituit, viré(jTr¡ae, for Атёатуае,
асее leret, indicating ctccideret; the Greek see p. 39, n. 5.
would be irdöot draßtv. . . . ка1 où ти- 3 Stieren carelessly omita invicem.
Xfiv. 4 5ai5¿/caTot тОя> ЪшЬска бюца^о^Ьши.
 324 TYPI H-ffiRETICORUM MANCI.
lib. Ii. ab his, et secundum conjugationes unita Salvatori ei qui ex omni-
GB. ii. bus factus est. Judas autem semel ejectus nunquam revertitur in
xxxvli. t * 1
Mj«S5.IL discipulorum numerum: alioquin nunquam alius in locum ejus
annumeraretur. Et Dominus autem dixit de eo : Vw homini per
Matt. XXVI. em рщш hominis tradetur. Et, Melius erat ei si non natus fuis-
Marc. xiv. 21. .
joh. xvii.12. set: et fil'ius perditionis dictus est ab eo. Si autem non separate
ab .ZEone Enthymeseos dicunt Judam esse typum, sed perplexse ei
passionis, nec sic numerus duodecim numero trium possunt esse
typus. Hie enim Judas ejectus est, et Matthias pro eo ordinatus :
illic autem Жоп periclitatus dissolvi et périsse dicitur, et Enthy-
mesis et passio ; separatim enim Enthymesin quoque a passione
secernunt : et faciunt iEonem quidem restituí, Enthymesin autem
formari, passionem vero ab his separatam esse materiam. Tribus
itaque exsistentibus his, Жопе, et Enthymesi, et passione, Judas
et Matthias duo exsistentes, non possunt typus esse. I
\ ^ 4. Si autem duodecim Apostólos dicunt typum esse illius
solius duodecim iEonum prolationis, quam Homo cum Ecclesia
protulit ; et reliquorum decern iEonuin, qui, ut dicunt, a Verbo et
Vita prolati sunt, dent typum alios decern Apostólos. Irrationabile
est enim juniores quidem Жопеэ, et propter hoc minores, ostendi
a Salvatore per electionem Apostolorum ; séniores autem horum,
et ob hoc meliores, non jam prseostendi : cum possit Salvator (si
tamen Apostólos ideo elegit, ut per eos ostendat iEonas, qui sunt
in Pleromate) et alios decern Apostólos eligere, et ante hos quoque
alios octo, ut illam principalem et primam ostendat Ogdoadem,
per Apostolorum numerum typum factum possit ostendere, м. ш.
Luc X. i. ñeque secunda decade : post enim duodecim Apostólos lxx alios

1 This passage is given up by Grabe vingt-deux, &c. The meaning is no

as hopelessly corrupt. It is altered by
Massuet to posait ostendere quoque se-
cundam decadent, and he thus explains
his view of the passage : cum possit Sal
vator—et alios decern Apostólos eligere—
ut possit ostendere quoque secundam deca
dent; his reviewer in the Bibl. choisie,
quoted by Stieben, justly observes,
Mais ces paroles ne sont pas assez liées
avec les précédentes, and then proposes
a correction ; J'aimerois mieux lire Quos
possit ostendere ñeque secunda decade;
qu'il ne pomroit pas marquer, mime par
une seconde dizaine ajoutée au nombre
de douze, parce que cela ne feroit que
clearer than before. I propose, there
fore, to stop after factum, and to take
secunda decade as representing ß' декаде,
i. e. dwdeicádi. If this be conceded the
meaning would be clear and good ; e. g.
He could not even shew a type of the
Aposlolate in the Dodecad of uEons, 'ESd-
чато àwoSet^at ovSè T17 ß' SendSi, because
there were seventy others whom Jesus
àiriaTeCktv, and who were, therefore,
àir6iTTo\oi, not in an exact and literal
sense, but with sufficient truth to inva
lidate the Valentinian analogy. If the
twelve were numerically typified, why
not the Hebdomecontad ?
 AC INCOMPOSITE FICTI. 325
Dominus noster ante se misisse invenitur ; septuaginta autem пес ы& и.
octonario numero, ñeque denario, nec tricenario typus esse possunt. gr. h.
Qurc igitur causa est, minores quidem, sicut prœdixi, iEones per "^i"'
Apostólos ostendi ; meliores autem, ex quibus et hi facti sunt,
non jam prsefigurari ? Et duodecim autem Apostoli, 'propter hoc
electi sunt, ut per eos numeras duodecim iEonum significetur ; et
septuaginta in typum iEonum septuaginta electi esse debuerunt :
non jam triginta numero iEonas, sed octoginta et duos factos
dicant. Qui enim secundum typum eorum qui in Pleromate sunt
Д5опит electionem facit Apostolorum, nunquam aliorum quidem
faceret, aliorum vero non faceret ; sed per omnes Apostólos ten-
tasset servare imaginem, et ostendere typum eorum qui sunt in
Pleromate iEonum. _ .
5. Sed ñeque de Paulo quidem tacendum est, sed exigendum *L 'il
ab his, in cujus .Жотз typum Apostolus nobis traditus est : nisi
forte in Salvatoris compositi eorum, qui et ex omnium collatione
subsistit, quem et Omnia nuncupant, eo quod sit ex omnibus : de
qu0 et Hesiodus poëta splendide significavit, Pandoram, id est
Omnium munus, nominans eum, ob hoc quod ex omnibus optimum
munus in eo sit collocatum. In quibus ratio haec est: Hermes
g. isa. 2 (sicut Gracco sermone exprimitur) 3aí/ídXiW re Xoyout кш ¿m-
icXottok r¡eos « avTois Катвето, 2(ut hoc ipsum Latino sermone dica-
mus) : Fraudulentice, site seductionis verba, et subinvolantes mores
indidit eorum sensibus, ad seducendum stultos hominum, ut credant
figmentis eorum. Mater enim, hoc est Leto, 4 occulte commovit
eos, (unde et Leto nuncupata est secundum Grscci sermonis sig-
nificantiam, eo quod occulte homines commoveret,) nesciente

1 The particle si is here cancelled, dently a practice of the writer to quote

it is not found in any MS. or in the from memory. The other Deities having
editions of 1 5 26-28 ; neither is it wanted, conferred their several gifts upon Pan
the sense being this: Allowing for the dora, Muruury in his turn makes his
moment that the twelve Apostles were offering :
chosen as the correlatives of twelve Jions, 'Ev 6" ápa oí <ттг)ве<ге1 SiÚKTopos 'Ápyet-
then the seventy disciples must have been <pbvrns
selected to correspond with seventy uSons, 'iíevSeá в' alßvXlovs те \6yovs Kai iirí-
and 82 will he the complement of the kXotov т\воъ
Pleroma. ttííc—"Epy. ko¡ r¡p.. 77.
* sicut Greece—Latino sermone dica- * occulte, XéXqMrut, vid. p. 50. A
mus; evident interpolations of the trans play upon Л7ггй> and \r¡9eív is all for
lator. which the author is responsible; the
8 Mu-vMovs. The verses of Hesiod parenthetic words are a very manifest
are not exactly cited, it being very evi- interpolation.
VOL. I. 21
 326 SOLVUNTUR
lib- il. Demiurgo, enuntiare profunda et inenarrabilia mysteria'prurientibus
GR H aures. Et non solum Гper Hesiodum hoc operata
XXXVli. Г est Mater eorum
MASS. II. mysterium dici, sed et 2Pindari Lyrici sapienter valde, ut 3cœlet
xxi.
Demiurgo [leg. celet Demiurgum] in Pelope, cujus caro in partes
a Patre divisa est, et ab omnibus diis collecta, et allata, et com
pacta, Pandoram hoc modo significavit : ex qua et isti 4compuncti
eadem secundum eos dicentes, ejusdem generis et spiritus sunt
cum illis. /
6. Quia autem et tricenarius numerus eorum omnis excidit
1U
secundum eos, aliquando quidem paucis, aliquando autem plurimis
.ЖотЬиз 5statim in Pleromate inventis, ostendimus. Non ergo
triginta Д5опев sunt, nec ob hoc Salvator triginta annorum ex-
sistene venit ad baptismum, ut ostenderet 6 tácitos .ZEones eorum
triginta : alioquin ipsum primum erunt 7discernentes et ejicientes
de Pleromate omnium. 'Duodecimo autem mense dicunt eum
passum, ut sit anno uno post baptismum prsedicans, et ex pro-
Esai. ixi. г. pheta tentant hoc ipsum confirmare (scriptum est enim : Vocare
annum Domini acceptum, et diem retributionis) vere cœcutientes,
qui profunda Bythi adinvenisse se dicunt, et non intelligentes ab

1 A close translation of the Apostle's 4 compuncti, KeKavrnpiafffiimi, re

words купвор-Ьюч rrjv ¿ko^x. 2 Tim. iv.
3-
a Pindari. Graece dià rov Hívbápov,
in the translator's copy 5ià may have
been absorbed in the preceding ка.1.
3 The word is so printed by preceding
editors, and without comment, as though
it involved no difficulty. The MSS.
also agree in this reading, but it makes
no sense : ut celet Demiurgum, meaning,
as a blind to Demiurge, exactly suits the
sense. The allusion is to the first Olym
pian Ode of Pindab, where the Scholiast
says, v. 38 : TdvraXos ri/uí/ievos irávv
irapà fleoîs, Kai jSouXó/íej'OS airrobs àvra-
fxetyaadai, вфйтти rbv èavrov 7rat5a
ГОХотга, ка1 ieîrrov тгаратШуа roîs Seoîs.
Тал* âXKwv obv 0€wv (f¿r¡) á-TroSe^a/j.éi'íüv
aùràv TTjs yvib/j-Tjs Kal fir] фаубутши, Ar/-
pff/rr/p (ХвоОсга {к tt)s Ovyarpbs $г]тт)<гш$,
Kal àyvoovaa, rbv wfiov Kar4ßpo>£ev.
'E/ißdXovres obv ai/rbv ol Bcol eis \ißnra,
Kol Ь\Ьк\проу aüßis cvpLTrföavres, ¿Vei ó
l2[l01 àwrjv, ¿\e$ávTLVOV шгтевпкау.
ferring according to the common idea to
the words of S. Paul, 1 Tim. iv. 1, but
very probably to the cauterised Gnos
tics mentioned I. xx. 4.
6 aWis, rursus, read as eidús.
6 tácito». I am not aware that
tacitus is found in any MS., but it would
be a good reading, as referring to Sal
vator. In the opening section of the
first book it was said of Christ, rpiaKOvra
èreat Karà то фауерЪу fj.vbèv Twroir¡Kévai,
iirtbeiKvùvra тЬ fiv<rrr)píov то&гыу twv
klibvüiv, and again in § 5 a statement to
the like effect occurs. We may well
imagine, therefore, that the Valentinian
might account for these thirty years of
our Lord's retired life, ut ostenderet taci
tus jEones eorum triginta. Massuet's
explanation of the received reading táci
tos is far-fetched and fanciful. He says
Tácitos Л5опез vocat Irenaus, quia ex
Sige seu Silentio nati.
7 SiaKplvovres, i. e. separantes.
8 See p. 16, note 3.
 BATIONES НЛШЕТ1С01ШМ. 327
Esaia dictum annum Domini acceptabilem, nec diem retributionis. lib. ii.
. . xxxii
m. 147. Neque enim de die, quse duodecim horarum habet spatium, dictum JSJä'
est in propheta; nec de anno duodecim mensium habente men- u£$tl}'
suram. Quia enim prophetse in parabolis et allegoriis, et non ~
secundum sonum ipsarum dictionum plurima dixerunt, et ipsi
confitentur. /
7. Dies ergo retributionis dictus est, in quo retribuet Dominus ¿
unicuique secundum opera sua, hoc est, Judicium. Annus autem .
Domini acceptabilis, teinpus hoc, in quo vocantur ab eo hi qui'\
credunt ei, et acceptabiles fiunt Deo : hoc est, omne ab adventu "
ejus tempus usque ad consummationem, in quo, 1 ut fructus, eos qui
salvantur acquirit. Sequitur enim secundum dictionem prophétie
annum dies retributionis, et erit mentitus propheta, si anno tan-
tummodo Dominus prsedicavit, et de eo dicit. Ubi est enim dies
retributionis? transivit enim annus, et nondum dies retributionis
est; sed adhuc solemsuum oririfacit super 2 bonos et malos, et pluit Matt. v. «.
o. ico. super justos et injustos. Et persecutionem quidem patiuntur justi, - ' ,
et affliguntur, et occiduntur; in abundantia autem sunt peccatores,
et cum cithara et psalterio bibunt, opera autem Domini non inten- Esai. v. и.
dunt. Debent autem secundum dictionem copulari, et sequens
esse anno dies retributionis. Dictum est enim, vocare annum
Domini acceptum, et diem retributionis. Bene itaque intelligitur
tempus hoc in quo vocantur et salvantur a Domino, annus Domini
acceptus: quem subsequitur dies retributionis, id est, judicium.
Et non solum autem annus tempus hoc dicitur ; sed et dies nomi
nator, et a propheta, et a Paulo : in quibus et Apostolus meinor
scriptum;, in epístola quue est ad Romanos ait: Sicut scriptum Rom.vUL3e.
est, Propter te morte afficimur tota die, œstimati sumus ut oves
occisionis. Nunc autem tota die pro omni hoc tempore dictum est,
in quo persecutionem patimur, et ut oves occidimur. Sicut ergo |
dies hsec non illam quae in xn horis substitit, significat, sed omne
tempus in quo patiuntur et interficiuntur propter Christum ere- \
dentés ei ; ita et illic annus, non qui est ex duodecim mensibus
dicitur, sed omne fidei tempus, in quo audientes preedicationem j
credunt homines, et acceptabiles Domino fiunt, qui se ei copulant. ■

1 See p. i8, notes 3, 4. The au- 2 Irenœus follows the order of the
thor adopts, and gives a Catholic ^ ^ g V-, ^
application to the favourite figure of .. ■ ~
heresy. |i 1^

21 — 2
 328 CHRISTI MINISTERIUM

LIB. П.
xxxiii. 1.
GR. II.
xxxix. CAP. XXXIII.
MASS. II.
xxii. 3.
Ostensio quod uno anno non prœconaverit Dominus post
baptismum ; sed отпет habuisse œtatem.
2_Xt 3 !• Est autem valde admirari, quonam modo profunda Dei
^ adinvenisse se dicentes, non scrutati sunt in Evangeliis, quoties
secundum tempus Paschse Dominus post baptisma ascenderit in
Hierusalem, secundum quod nioris erat Judseis ex omni regione,
omni anno, tempore hoc convenire in Hierusalem, et illic diem
festum Paschse celebrare. Et primum quidem ut fecit vinum ex
aqua in Cana Galilsese, ascendit in diem festum Paschse ; quando
Joh. ii. 23. et scriptum est : Quia multi crediderunt in eum, videntes signa
quœ faciebat, sicut Johannes Domini discipulus meminit. Dehinc
iterum subtrahens se invenitur in Samaria, quando et cum Sama-
ritana disputabat ; et filium centurionis absens verbo curavit,
Joh. iv. 50. dicens: Vade, filius tuus vivit. Et post hsec iterum secunda
Joh. \. 1 et vice ascendit in diem festum Paschse in Hierusalem, quando

1 Paschte. Gbabe says that Ike wrought, on the same day we read was
Na:u8 is in error in referring the éopri¡ a sabbath, ijv Sè adßßarov èv ¿Kdvy тт}
mentioned in Joh. v. i to the Pascha, a щцёра, v. 9, and most probably the
subject that has given rise to much evening of the Sabbatical day that com
discussion. Massuet says, Sed nullum menced the Paschal week ; the Saviour
offert vir eruditus [Grabius] argumentum, was uttering therefore the truth that 6
quo falsitatem hujusce assertionis demon- uiós oús 6¿\ei fíooxoiei, v. 21, at the very
stret; quam satis probabilem facit tum season when, after a lapse of two years,
evangélicos historia: series, tum Tlieodoreti "many bodies of the saints that slept
in cap. IX. Danielis, et Hieronymi con arose, and came out of the graves after
sensus. The beat modern authorities his resurrection, and went into the holy
agree with the Benedictine editor and city, and appeared unto many." Matt,
Iben^eds, e. g. Lampe, Kuinoel in xxvii. 53. The Paschal custom that
Germany, and Burton^ &c. in England. may be connectedwith the circumstances
According to this view our Lord was attending the miracle at Bethesda was
present at four passovers after his bap this. Of the blood of the Paschal lamb
tism by John: (i) Joh. ii. 13, (2) Joh. only a small bowl was handed along by
v. i, (3) Joh. vi. 4, (4) Joh. xiii. I, at a row of priests to be poured on the
which he suffered. With regard to the foundation of the altar, the rest remain
feast mentioned Joh. v. 1, it may be ed on the spot where the sacrifice was
observed that the event at Bethesda was slain. [ГОЛ Ьпр! haw tint?
very possibly connected with the purifi t6an m Ьэро nun1? mum nurr?
cation of the temple by water after the bvs anpn jro jpnn m nnnoi
sacrificing of the Paschal lamb for each ио»п -нэп лпк npnt ipm mran
household in Jerusalem. When the Mishna Pcsach. V. 6. Mactat Israelita,
miracle of healing the palsied man was et excipü sanguinem sacerdos, et tradit
 PLUS ANNUM PERDURAVIT. 329
paralyticum, qui juxta natatoriam jacebat xxxvin annos, cura- n-
vit,7 ■»iubens ut Bürgeret
О et auferret grabbatum
О suum, et iret: et oa.ii.
XXXIX.
iterum inde secedens trans mare Tiberiadis, ubi et cum multa turba м*х^,"'
eum fuisset secuta, de quinqué panibus satiavit omnem illam Joh v¡ , ~
multitudinem, et superaverunt duodecim cophini fragmentorum. ич'
Deinde cum Lazarum suscitasset ex mortuis, et insidiae fièrent a
Pharisseis, secedit in Ephrem civitatem: et inde ante sex dies Joh. xi. 54.
Paschœ veniens in Bethanmm scribitur, et de Bethania ascendens
in Hierosolymam, et manducans pascha, et sequenti die passus.
Quoniam autem tria hœc Paschse témpora non sunt unus annus,
omnis quilibet confitebitur. Et ipsum autem mensem in quo
Pascha celebratur, in quo et passus est Dominus, non duodeci-
mum sed primum esse, qui omnia se scire jactant, si nesciunt, a
Moyse possunt discere. Falsa ergo ostensa est et anni et duo-
decimi mensis Absolutio eorum, et debent aut absolutionem suam,
aut Evangelium reprobare: alioquin quomodo uno anno tantum
Dominus prsedicavit ?

alieri et Ule protinus tertio; acerrara have been led into a KoXv/iß-qßpa от bath,
plenam excipit, reddit autem vacuam. being turned off into it by an official
Sacerdos aUari proxime fistene una effu- áyye\os or "]tÓD. This bath was only
sione libat juxta fundamentum. The large enough for one, whatever the capa
flow of blood therefore in the outer court city of the five porches; certainly one
was profuse 1JÍ D"U ]TpBO ОЧПЭ W11 only looked for a benefit from it, and
}Л*Л131Э"1 TosapMa IV. 7 in Pesach. as Tebtullian says, only once in the
Circumagebantur sacerdotes in sanguine year; Proficiente itaque in hominibus
genu tenus. At the close of the day, the gratia Dei, plus aquis et angelo accessit;
Sabbath notwithstanding, the stream .... qui unum semel anno libcrabant,
that supplied the ordinary purposes of nunc quotidie, &c. de Bapt. 5. Apart
purification was staunched back, and from the miracle performed by our Lord,
the outer court was flushed with a body the words of the Evangelist do not in
of water to remove all impurities. volve any supernatural agency ; and be
tôt* ntn>» "p bim 1ПВ»УОЗ only expressed the popular conviction
ПК }»ПНО D'jron VrW [». NO1?«] when he said that he that descended first
pnHDivo ВПЭПЭП 11 via vhv mryn was healed ; otherwise there is great diffi
rh j^jtdi ¡niN pppis vn mtyn m culty in the supposition that this miracle
аЬпэ л"рз пчдас iy о*ъп лок ehould have recurred annually at one of
Mishn. in Pesach. Tosaphta, IV. 7. Quale the principal feasts, and that Josephus
opus in dieprofesto tale opus in Sabbatho; should have passed it over in silence.
quocirca abstergebant atrium sacerdotes Of course iirl т§ Tpoßaritcfi is under
contra voluntatcm sapientum. Quomodo stood as referring to iri\y, the sheep-
abstergebant atrium ? obstruebant canalem gate of the Temple. See Neh. iii. 1.
aguarum, quas in illud divertebant donee Ko\vßß^epa is in the Syriac
fierct mundum sicut lac. There is nothing locus baptisterii.
improbable in the supposition that a 1 absolutio, id est interpretado, ¿tí-
portion of the same head of water should Xwis. Gbabe. Seep. 329, n. 1.
 330 CHRISTUS V1TJE
lib. п. 2. Triginta quidem annorum exsistens cum veniret ad bap-
OR. ii. tismum, deinde magistri setatem perfectam habens, venit Hieru-
Mx*?s-4"- salem, ita ut ab omnibus juste 'audiretur magister: non enim
aliud videbatur et aliud erat, sicut inquiunt qui putativum introdu-
cunt ; sed quod erat, hoc et videbatur. Magister ergo exsistens
magistri quoque habebat setatem, non reprobans nec supergre-
diens hominem, neque solvens 2 suam legem in se humani generis,
sed omnem setatem sanctificans per illam quae ad ipsum erat simi-
litudinem. Omnes enim venit per semetipsum salvare : omnes g. mi.
inquam, 3qui per eum renascuntur in Deum, infantes, et pár
vulos, et pueros, et juvenes, et séniores. Ideo per omnem venit
setatem, et infantibus infans factus, sanctificansjnfantes : in par-
vulis parvulus, sanctificans hanc ipsam habentes setatem, simul et
exemplum illis pietatis effectue, et justitise, et subjectionis : in
juvenibus juvenis, exemplum juvenibus fiens, et sanctificans
Domino. Sic et senior in senioribus, ut sit perfectus magister in
omnibus, non solum secundum expositionem veritatis, sed et
secundum setatem, sanctificans simul et séniores, exemplum ipsis
Coi. ne. quoque fiens: deinde et usque ad mortem pervenit, ut sit pri-u.m.
mogenitus ex mortui«, ipse primatum tenens in omnibus, 4princeps
ft »<'î" viitse, prior omnium, et prsecedens omnes.
1Д , г 3. ПН autem, ut figmentum suum de eo quod est scriptum
nocare annum Domini acceptum affirment, dicunt uno anno eum
prœdîcasse, et duodecimo mense passum, contra semetipsos obliti
sunt, solventes ejus omne negotium, et magis necessariam, et
magis honorabilem aotatem ejus auferentes, illam inquam provec-
tiorem, in qua et docens prseerat universis. Quomodo enim
habuit discipulos, si non docebat? Quomodo autem docebat,
magistri setatem non habens ? Ad baptismum enim venit non-
dum qui triginta annos suppleverat, sed qui inciperet esse tan-
quam triginta annorum : (ita enim, qui ejus annos significavit
Luc. Ш. 23. Lucas, posuit: Jesus autem erat quasi incipiens triginta anno
rum, cum veniret ad- baptismum,) et a baptismate uno tantum
1 Tlie Cl. reading, audiret, followed 3 qui per eum renascuntur, i. e. in
by Mass. makes no sense. I am in- baptism, for so the author says, potes-
clined to think that at an early date totem regenerationis in Deum demandan}
audiretur was substituted for ordiretur, dis -ipulis, dicebat eis, Euntes docete omnes
q. d. ha. Sio vímwv iivó/MS tpxrp-ai ó gentes, baptizantes eos, &e. III. xix. As
SióájKoXos. Wall observes, this testimony is a
ä Mass. omits suam, following the valuable record of fact, as regards the
Cl. MS. ; but it has a peculiar signi- primitive baptism of infants,
ficance, nor abrogating his own law. 4 ápxV7°" íwqs, Acts iii. 15.
 OMNEM EGIT .ЖТАТЕМ. 331
anno prsedicavit ; complens tricesimum annum passus est, adhuc LIB. II.
xxxiii. 3.
juvenis exsistens, et qui necdum provectiorem haberet setatem. GR II.
xxxix.
Quia autem triginta annorum setas prima 4ndolis est juvenis, et MASS. II.
xxii. 5.
extenditur usque ad quadragesimum annum, omnis quilibet con-
fitebitur ; a quadragesimo autem et quinquagesimo anno déclinât
jam in setatem seniorem, quam habens Dominus noster docebat,

ка\ iravreç ol irpearßvrepoi ¡uaprupovaiv, ol ката Tt¡v 'Acr/av Euseb. н. в.

'Iwávvr¡ tö) tov Ki/p/ou цабуту ^и/и/Зе/ЗХ^котеу, 3 TrapaôeSu)-
4тя|Ттп tov
Kevai ''таита тпи 'IwavvTjv.
'Т/лпииии. TLapé/xeive yàp avTOÎç f-é^pi
TWV *T|. paiavov yj)ovwv.
'

sicut Evangelium et omnes séniores testantur, qui in Asia apud

Johannem discipulum Domini convenerunt, id ipsum tradidisse eis
Johannem. Permansit autem cum eis usque ad Trajani témpora.
^ Quidam autem eorum non solum Johannem, sed et alios Apostólos
viderunt, et hsec eadem ab ipsis audierunt, et testantur de
o. 162. hujusmodi relatione. Quibus magis oportet credi ? Utrumne his
talibus, an Ptolemseo, qui Apostólos nunquam vidit, vestigium
autem Apostoli ne in somniis quidem assecutus est ?
4. Sed et ipsi qui tune disputabant cum Domino Jesu
Christo Judsei, apertissime hoc ipsum significaverunt. Quando
enim eis dixit Dominus : Abraham pater vester exultavit ut vide- Joh. viii. 56,
• • • 67
ret diem meum, et vidit, et gavisus est, responderunt ei : Quin-
quaginta annos nondum habes, et Abraham vidisti ? Hoc autem

1 indolis est. Sri Si r¡ тСл> rpiÎKOvra i-
twv TjXiKÍa. r¡ тгрштг]тí}s Siadéetús ¿tTTtvéai.
1 led. var. a\>ixß(ßnicbTes and avp.ße-
ßtuKires, this last however marginal.
s The readermay here perceive the un
satisfactory character of tradition where
a mere fact is concerned. From reason
ings founded upon the Evangelical his
tory, as well as from a preponderance
of external testimony, it is most certain
that our Lord's ministry extended but
little over three years ; yet here Iren.eus
states that it included more than ten
years, and appeals to a tradition derived,
as he says, from those who had con
versed with an Apostle. Not so, how
ever, where doctrines are concerned;
the Rule of Faith, comprising the articles
of the Christian belief, was also received
by tradition, but in this case the genuine
ness of the tradition is proved by the
fact, that in every nation where the
Gospel was preached, the Rule of Faith
still taught the same thing. The case
is, the one kind of tradition was of vital
import, and was jealously kept by the
Church Catholic; the other, of a more
trivial character, only floated loosely in
the minds of individuals.
* таОта. Banc vocem in Eitseb. et
Syncetto omissam, ex Nicephoro addidi,
quia Latina Irenœi versio habet. Gr.
6 Trajan began to reign A.D. 98,
and S. John is said to have lived to the
age of one hundred years. Irenaus
repeats this statement III. iii. end.
332 NON TYPO FUIT

consequenter dicitur ei, qui jam xl annos excessit, quinqua-

gesimum autem annum nondum attigit, non tamen multum a
quinquagesimo anno absistit. Ei autem qui sit xxx annorura,
diceretur utique: Quadraginta annorum nondum es. Qui enim
volebant eum mendacem ostendere, non utique in multum exten-
derent annos ultra œtatem, quam earn habere conspiciebant : sed
próxima œtatis dicebant, sive veré scientes ex conscriptione
census, sive conjicientes secundum œtatem, quam videbant habere
eum super quadraginta ; sed ut non quae esset triginta annorum.
Irrationabile est enim omnino viginti annos mentiri eos, volentes
eum juniorem ostendere temporibus Abrahse. Quod autem vide
bant, hoc et loquebantur : qui autem videbatur, non erat putativus,
sed Veritas. Non ergo multum aberat a quinquaginta annis : et
ideo dicebant ei, Quinquaginta annorum nondum ев, et Abraham
mdisti ? Non ergo anno uno prsedicavit, nec duodecimo mense
anni passus est. Tempus enim a trigésimo anno usque ad quin-
quagesimum nunquam erit unus annus, nisi si apud iEones eorum
tam magni anni sunt deputati his, qui apud Bythum in Plero-
mate ex ordine resident, de quibus et Homerus Poeta dixit, et
ipse inspiratus a Matre eorum erroris : oí ôè 6to\ nàp Zrjvï кав^^оь
riyopáavro Xpva-im iv Sairí&a. (Quod Latine ita interpretabimur : Dii
autem apud Jovem considentes tractabant in aureo loco.)

CAP. XXXIV.
Quomodo destruitur qui est de numeris ipsorum et
nominibus sermo.
1. Sed et de illa muliere, quœ profluvio sanguinis laborans,
tetigit fimbriam vestimenti Domini, et sanata est, aperta est
eorum ignorantia : (dicunt enim per earn ostendi passam illam
duodecimam virtutem, et in infinitum defluxam, id est, duodeci-
mum iEonem) primum quidem, quia secundum sectam eorum
duodecimus non est iste Жоп, sicut ostendimus. Ut autem ex м
superflue eis et hoc detur, duodecim Л£отЬш exsistentibus, unde-
cim quidem impassibiles persévérasse dicuntur, duodecimus autem
passus : mulier autem e contrario duodecimo anno sanata, mani
festum est quoniam undecim quidem annis habuit perseverantem
passionem, duodecimo autem sanata est. Siquidem undecim
-Жопез in passione insanabili fuisse dicerentur, sanatus autem
duodecimus, suasorium erat dicere typum eorum esse mulierem.
 QUiE FIMBBIAM TETIGIT. 333
Quia autem hœc undecim quidem annis passa est, et non est ub.ii.
xxxiv. 1.
sanata, duodecimo autem anno sanata est, quonam modo potest GR. Ц. xl.
MASS. II.
esse typus duodecimi .Жошв, ex quibus undecim omnino nihil »»iU1-
passi sunt, solus autem duodecimus participatus est passionem?
Typus enim et imago secundum materiam, et secundum substan-
tiam aliquoties a veritate diversus est : secundum autem habitum
et lineamentum debet servare similitudinem, et similiter osten-
dere per prsesentia ilia quae non sunt prsesentia. , ,
2. Et non solum in hac muliere anni infirmitatis descripti «С Л £
sunt, quos coaptari dicunt figmento suo, sed ecce et alia mulier
similiter XVIII annis infirmata, sanata est, de qua Dominus ait :
Hanc autem filiam Abrahce, quam alligamt Satanás decern et octo Luc. хш. ie.
annis, non oportebat solvi in die sablati ? Si ergo ilia typus erat
g. ш. duodecimi iEonis passi, et hsec typus esse decimi octavi ^Eonis
passi debet. Sed non habent ostendere : alioquin prima et prin
cipalis eorum Ogdoas connumerabitur compassis YEonibus. Sed
et alius autem quidam sanatur a Domino xxxvin annos habens Joh. v. s.
in sua passione : et trigesimum et octavum passum ^Eonem dicant.
Si enim quae a Domino facta sunt, typos esse dicunt eorum quœ
sunt in Pleromate, typus in omnibus debet servari. Sed ñeque
earn quae post xvin annos curata est, nec eum qui post xxxvin
annos curatus est, possunt adaptare suo figmento. Insulsum
autem et inconveniens est omnímodo dicere in quibusdam quidem
servasse typum Salvatorem, in quibusdam autem non servasse.
Dissimilis ergo et mulieris typus negotio 1 eorum ostenditur.
. 3. Adhuc autem et falsum demonstrat commentum eorum et 2.4, i
instabile figmentum eorum etiam hoc ipsum, quod per numéros
aliquando quidem et per syllabas nominum, aliquando autem et
per syllabarum literas, aliquando vero et per numéros, qui secun
dum Gnecos in Uteris continentur, tentant inferre probationes;
apertissime consternationem, sive confusionem, et instabilitatem
scientiae eorum et extortum 2demonstrat. Jesus enim nomen

1 The Cl. followed by Mass. has ¿Eo-
nnm. The earlier Edd. negtitio Лопит.
May not ncgalio eorum have been written
for i¡ tovtud áiró<paais ároSeÍKVvrai 1
s demonstrai; various methods of
filling out the construction have been
proposed. Gallas., Feuard. and Mas-
suet read demonstran!. Semler (inJrt.
Soc. Lot. Jen.) also supplies hacafteraper
tissime; Stieren says post, extortum,
excidisse vocem aliquam, mysterium, aul
simile quid, observaveris. But like every
other obscure passage it should be read
in the Greek, ex Oriente lux, airrb тоОто
. . .фачершгата rty ávaTpoirr¡v, каХ тЬ àav-
OT4TOV TTjs yvtíiffew aiirwv каХ ¿¡¿earpafÁ-
pévov aTToScÍKvvo-i. Sive confusionem has
the appearance of a marginal gloss.
 334 MARCOSIANORUM
LIB. II.
xxxiv. 3. alterius linguse exsistens ad Grsecorum numerum transferentes,
GR. II. xl. aliquando quidem 'episemon esse dicunt, sex habens literas:
MASS. II.
xxiv. 1. aliquando autem plenitudinem ogdoadura dccclxxxviii nu
merum habens. Gnecum autem nomen ejus, quod est Soter, id
est Salvator, quia non convenit figmento eorum, nec secundum
numerum, nec secundum literas, tacuerunt. Et quidem si ex Pro
videntia Patris dominica nomina accepissent per numerum et per
literas significantia numerum in Pleromate, Soter nomen Grœcum
exsistens, secundum Grœcitatem et per literas et per numéros
Pleromatis debuit ostendere mysterium. Sed non ita habet,
quia quinqué quidem est literarum, numerus autem 2mcccc'viii.
Нэес autem in nullo communicant Pleromati eorum : non ergo
vera est ilia quae ab eis in Pleromate dicitur 'negotiation
4. Jesus autem nomen secundum propriam Hebrseorum lin-
Vtti
guam, 4literarum est duarum et dimidise, sicut periti eorum dicunt,
significans Dominum eum qui continet cœlum et terram, quia Jesus o iet.
M. 150.
secundum antiquam Hebraicam linguam ccelum est, terra autem
iterum &mra usser dicitur. Verbum ergo quod ccelum et terra
1 'Inaovs fièv yâp èaTLv Ы1атцюу 6vo- perfect letter ; I add therefore another
¡la, ?£ txov ypi/i/iara. Gbabe. See p. solution; that each consonant serving
136, note i. as the vehiculum of a vowel, is reckoned
a Nam in voce Soiriip a dénotai 100, with its vowel sound as one perfect
w 8co, T 300, n 8, p dcnique 100, qui letter, but that the final consonant,
numeri juncti summam mocccviii. pro- having no vowel, is only an kemigram,
ducunt. Gkabe. c. g. P) = 1 letters, 1 = j letter. Some
3 negotiatio. irpayfiiarela ul et alias. such solution is evidently indicated in
4 1B>\ Buxtorf says that the name the comparison of the full Greek form,
JilKhni was thus abbreviated before the with the Hebrew simple syllabifica
day of Christ; he might have added, tion.
before the date of the LXX. translation, 5 sura usser, rpißdpßapa sane! But
'IvaoOs being manifestly the same abbre we have to thank the ignorance of scribes
viated form. The letter J?, representing for these words, rather than the father's
a very faint articulate sound, was easily want of Hebrew learning. Thus in
lost as a final letter. Thus Hosca УКЧЛ sura we may trace the elements of s'ma
also became Hose. The letters that ] ■ Vn m. or Ù)12W cœlum, and user may
form the name taken separately, be a corruption of uers et terra.
seem to be considered as the initials of Certainly it is not probable that Ibe-
the three several words ¡"11 Jehovah, N£:us should have expressed terra by
cœli, YW) et terra. But how is two words, without assigning any He
the Hebrew name, even in its abbre brew term at all for cœlum. Conjectural
viated form, expressed by two and a criticism, though never wholly satis
half letters ? Two solutions may be factory, may here be permitted, and the
proposed; that the xépata, an inte following restoration of the passage is
gral portion of many other letters, ranks offered for consideration: quia Jesus
as the dimidiata litera; but it is a secundum antiquam Hebraicam linguam
 CALCULI FRUSTRANTUR. 335

habet, ipse est Jesus. Falsa est ergo et episemi eorum redditio, et ив. il
numerus autem eorum eversus est manifeste. Secundum enim gr. n.'xii.
MASS. II.
propriam eorum linguam quinqué literarum est Gneco vocabulo XX1Y- 2-
Soter; Jesus autem iterum secundum Hebraicam linguam duas
et dimidiam habet literas1. Corruit ergo numerus calculi, qui
est 2 [in] DcccLxxxviii. Et per omnia autem Hebrseorum litene
non conveniunt numero Graecorurn, quœ maxime deberent 3anti-
quiores et firmiores exsistentes, salvare supputationem nominum.
Ipsœ enim antiqute et primae Hebrceorum literse et 4 sacerdotales

cœlum est (et terra, cœlum est) sma, terra
autem iterum (ка1 t¡ yrj Si) uers dicitur;
the Latin words within brackets are
added, and sma restored to its proper
place in the sentence. Semler proposes
a similar, though more violent altera
tion, and reads thus : quia la Dominus
secundum antiquam Hebraham linguam;
cœlum samaim, terra autem haarets dici
tur. Semler in Act. Soc. Lot. Jen. I.
p. 83, as quoted by Stieren.
1 At the close of the sentence, the
word Sion occurs in the older editions,
which may have arisen from the mar
ginal note of some reader, in which the
letters W1 were summed according to
their numerical powers, as V, 1, SIO,
in Hebrew notation 216.
2 in, omitted by Grabe, is found in the
Clerm. MS. : it originated, perhaps, in
the old corrupt reading of earlier editions,
(Judaice lxxxviii) = (in ncccLXXXvm) ;
for eis conveys the indefinite idea of a
round number, which is not suitable
here.
3 antiquiores, Grsece a /¿¿Atora XPV>
àpxaibrepa. nal отерейтера inripxovra,
Staawfciv rbv twv ¿vopáruv \byov.
* sacerdotales, the representative
either as Grabe says of Upovpymh, or as
Semler supposes of lepanKd. The pas
sage is ver ,' obscure, and Grabe gives
it up in despair. Iltec quid sibi velinl,
diu multumqiie coi/itari, sed excogitare
hand potiii. Now without asking the
reader to wade through the long notes
of Massuet and Semler (Act. Soc. Lat.
Jen.), which fail to satisfy thejudgment,
we will endeavour at once to arrive at
something positive.
In the outset, then, it may be ob
served that the author is not speaking
of the letters of the alphabet generally,
but simply of the first ten letters used in
arithmetical notation or the first decad.
I imagine sacerdotales may represent
XetTovpymà фЕ^ОЕ^), meaning letters аз
popularly used in common computation.
He takes then the first ten, beginning
with S, and ending with but these
two letters, the first and last of the
primary series, are also the principal
Maires lectionis, serving to mark the
pronunciation of ambiguous words, be
fore the system of vowel points had
been introduced, indicating the vowels
a, e, i; for 0 and и could never be mis
taken, being represented by 1 ; hence if
K, or were inserted for the sake of
perspicuity in any word, whatever com
putation might have been founded upon
the arithmetical value of the letters, it
was effectually disturbed, and there could
be no true analogy between the arith
metical powers of any word written in
Greek characters, and the same word
written Hebraice, by reason of the arbi
trary insertion of these Maires lectionis.
Premising thus much I offer, as I ima
gine, a probable restoration ofthe Greek
text. Tà yip apx¡)0tv ка1 тгршта twv
'Eßpalwv ypáp-рлта, ка1 \eiTovpyiicà óvo-
pafipeva, ï piv ¿an тф àpi0p.$' ypá-
(perai Si Saa, Si' ffwroXeVros той
Tpérov ypáuuaros тф varépip. This íí I
take to represent ' as written by the
 336 NOTATIO HEBRAICA.
lib. п. nuncupate, 1 decern quidem sunt numero ; scribuntur autem quœ-
xxxiv. 4.
MAss'è' Per 4umaecim, novissima litera copulata primae. Et ideo
3- 2 quae quidem secundum subsequentiam scribunt, sicuti et nos :
quœdam autem retrorsum a dextra parte in sinistram partem
retorquentes literas. Et Christus autem supputationem nominis
convenientem iEonis Pleromatis eorum habere debuit, qui ad sta-
bilitatem et correctionem Pleromatis eorum prolatus est, secun
dum quod dicunt. Et Pater autem similiter et per literas, et per
numerum, continere debuit numerum eorum, qui ab eo prolati
sunt iEonum; sed et Bythus similiter: nihilominus autem et
3unigenitus, et maxime autem super omnia nomen quod dicitur
Deus, quod et ipsum Hebraice Baruch dicitur, et duas et dimidiam
habet literas. Ex hoc ergo quod 4firmiora nomina secundum He
braicam et Grœcitatis linguam, nec secundum numerum literarum,
nec secundum supputationem 5conveniunt figmento eorum, mani
festa est de reliquis impudenter extorta supputatio.y/
author, and rendered by the translator quidem, and offers the following con-
according to the arithmetical value of jecture ; scriptum namque olim fuisse,
the Greek letters, quindecim. That XX duce, indeque perperam, x quœ,
which is next stated with respect to factum puto.
writing from the left and from the right, a The Clerm. reading, al. quœdam.
I think applies solely to the numerical 3 unigenitus, in allusion to the Hebrew
letters, which may follow in any order, term ТГР. The solution offered, p. 334,
and the sum will still be the same, 'IB* n. 4, agrees also with the syllabification
or are equally 216. The same is of this word. According to its pro
potentially true of Greek numerals, but nunciation it contains two consonants
not with Koman numerals, where it vocalised, and one unvocalised, i.e. ia,
makes a wide difference whether we hi, d. Similarly in the case of "]113,
write IX. or xi., XIX. or xxi. &c. We Baruch, I would consider 3 to be an
may bear in mind, that although Ike- entire letter as ha; Та second letter
NjEUS wrote in Greek, those to whom as ru ; and ~\ as having no vowel sound
he wrote were more familiar with the accompanying it to be only a half letter.
Roman notation in the common affairs There is a reference to Phil. ii. 9, Rom.
of life than with the Greek. Ideo again ix.5, and cf. John iii. 31. The Apostle's
represents Sià тоСто, a false reading words in 2 Thess. ii. 4 would also seem
perhaps for 5ià то&гши (тшу ypa/xfidrojv to have crossed the writer's mind. The
\eiTovpyiKÜv), the Greek text continuing, word nomen is omitted by Grabe.
Kai Sià toùtwv a p*èv кат ÜKoKovdlav 4 firmiora, кириЬтера.
ypójpoVGi cSffirep Kai ijp.eTs. к. т. X. 6 conveniunt seems to have been
1 Grabe has an ingenious note, but adopted by editors from the margin of
he does not solve the difficulty contained the Erasmian editions of 1526 and 1528;
in the sentence, scribuntur . . . primee ; but it would be quite consistent with
neither is there any apparent necessity the translator's usual want of discrimi
for specifying the number of letters in nation, that nomina. ... convertit should
the Hebrew alphabet ; he gives as the have been written down for ivbp.ara
reading of the Voss. MS. decern quœ ÁKo\ovOeí.
 LEX NON EST TYPO. 337
LIB.II.xxxv.
OR. II. xli.
CAP. XXXV. "Ж1,
Quoniam secundum Legem neque imagines, neque figures
exsistunt Plenitudinis ipsorum, sed пес figurœ esse
possunt.
о. 165. Etenim ex lege, eligentes qusecunque concurrunt sectœ eorum
numero, tentant violenter probationes faceré. Si autem erat pro-
positum Matri eorum, sive Salvatori, per Demiurgum typos eorum
quse sunt in Pleromate ostendere, in verioribus et sanctioribus
m. m. fieri typos fuissent operati : et maxime autem in ipsa arca testa-
menti, 1per quam et omne tabernaculum testimonii compositum
est. Facta est autem hsec, longitudo quidem ejus cubitis duobus Exod. XXV.
et dimidio, latitudo autem ejus uno cubito et dimidio, et altitude
cubito uno et dimidio : numerus autem iste cubitorum in nullo
convenit figmento eorum, per quem maxime typus ostendi debuit.
Et propitiatorium autem similiter in nullo convenit expositionibus Exod.xxv.
eorum. Adhuc autem et mensa propositionis duobus cubitis Kxod. xxv.
longitudo, et unius cubiti latitudo, altitudo autem ejus unius cubiti
et dimidii. Hsec ante sancta sanctorum, per qua? ne una quidem
quantitas numeri significantiam quaternationis, sive octonationis,
aut reliqui Pleromatis eorum continet. Quid autem candelabrum кил xxv.
2 septem quidem habens calamiscos, lucernas autem septem ? etsi
quidem secundum typum facta fuissent, calamiscos octo totidemque
lucernas habere debuit, ad typum primes octonationis, quae prse-
fulget in iEonibus, et illuminât omnem plenitudinem. 3Atria Exod.xxvu.
autem decern exsistentia diligenter numeraverunt, typum ea dicen-
tes decern iEonum ; pelles autem jam non numeraverunt secundum Exod.xxvi.7.
numerum undecim factas. Sed neque ipsorum atriorum magnitu-
dinem mensi sunt, viginti et octo cubitorum longitudinem unum- Exod.xxvi.a
quodque atrium habens. Et columnarum longitudinem factam
decern cubitorum exponunt propter decadem Жопит. Latitudo xxvi.
autem unius et dimidii cubiti erat uniuscujusque columnœ, non

1 Ai îjv propter quam reddere debuit-
tel Interpret. Grabe.
a teptem. Non teptem ted tex cala-
miscos refert Motet Exod. xxv. 32 et 33,
totidemque Ireneeum tcriptitte, adversa-
tiva autem indicat. Grabe. Massuet
reckons the central light as the seventh,
but the question at present is not of the
lights, but of the calamitci.
3 atria. Grcecam vocem av\alas hie
et paulo pott verteré debuittet Interpret
cum Vulgata cortinas tire vela. Massuet.
The Clermont and Voss. MSS. are
clearly in error, having altaría.
 338 DE QUINIONE
Ljan.xxxv. jam exponunt, neque numerum omnium columnarum, neque sera-
OB.
MASS. II. rum earum, quoniam non communieat argumento eorum. Quid
xxiv. 3.
autem oleum unctionis, quod orane tabernaculum sanctificavit ?
Exod. xxvi.
26. Fortasse latuit Salvatorem, aut dormiente Matre eorum Demi-
urgus a semetipso de pondere prsecepit : unde et dissonat ad
Exod. xxx. Pleroma eorum, 1 smyrnrc quidem habens siclos quingentos : ireos
23 et seq.
D, cinamomi ccl, calamisci ccl, et super hace oleum, ita ut ex
Exod. xxx. quinqué "commixtionibus subsistât. Et incensum autem similiter
34 et seq.
de stacte, et úngula, et galbano, et hedyosmo, et thure, quae in
nullo communicare possunt neque commixtionibus, neque pondere,
argumento eorum.

CAP. XXXVI.
QuoWjodo omnis numerus constare potest ex Scripturis,
et typus dici omnis argumenti : de diebus, et horis, et
mensibus, etvocabulis, etsyllabis; de Amen, etnonaginta
novem ovibus, ex quibus una periit et inventa est;
et quoniam non possit constare per numéros Veritas.
1. Irration abile est ergo et omnino rustieanum, in sublimibus <*■ íes-
quidem et elegantioribus legis non servatos esse typos : in cseteris
autem, sicubi aliquis numerus concurrit cum his quae ipsi dicunt,
typus esse asseverare eorum quse sunt in Pleromate, cum omnis
numerus multifarie in scripturis sit positus : ita ut possit qui velit,
non solum octonationem et decadem et duodecada, sed quemlibet
ex scripturis constituere numerum, et hune typum esse 3commentati
a se erroris.
^Ц ^ 2. Quia autem hoc verum est, numerus iste qui quinqué
dicitur, in nullo communicans argumento eorum, nec concurrens
figmento eorum, nec conveniens eis ad typicam eorum quae sunt in
Matt. xiv. is, pleromate demonstrationem, ex scripturis sic suscipiet probatio-
M " 1 41 ----- nem. Soter nomen quinqué literarum, et Pater autem habet
44.
Luc. ix. 13,
14.
j„h.vi.:Mo, quinqueliteras; sedet4Agape sunt literae quinqué, et Dominus
п. ' ' noster panes quinqué benedicens, satiavit hominum quinqué millia :
1 smyrnœ &c. For theae various Trji vpayfiarevo/xévví St' aùrâv
ápií/íara, see Feüardent. in Grabe. irXdvws.
2 commixtionibus. Instead of the 4 The Aeüiíd. and Merc. п. MSS.
next word, the writer of the Cleem. have nomen, the Clerm. non. Perhaps
MS., losing his place, concludes with, the Greek had, àXXà Kai ro&>o/j.a 'А7атгт)
neque pondere argumento eorum. ypdfifMTá éan irhre.
 NIL FACIUNT НЛЗЕЕТ1С1. 339
sapientes virgines a Domino sunt quinqué dictse; et stultae similiter lib. ii.
\ ° . -, XXXVÍ. 2.
quinqué. Iterum quinqué viri cum Domino fuisse dicuntur, quando '•
testimonio Patris occurrit, scilicet Petrus, et Jacobus, et Johannes, 4-
et Moyses, et Helias; quintus autem ingressus Dominus ad ¡{¡Jt."иЛ,
mortuam puellam, suscitavit earn: Nullum enim, inquit, permisitMin. ix.i, 4.
intrare, nisi Petrum, et Jacobum1, et patrem et matrem puellœ. м.^ ^
Ule dives apud inferos habere se quinqué fratres dixit, ad quos Lucxvi.ia
unum ire rogat ex mortuis resurgentem. Natatoria piscina quin- Jon. v. г.
que habebat porticus, unde Dominus paralyticum sanum in suam
domum ire prsecepit. Et 2ipse habitus crucis, fines et summitates
и. 152. habet quinqué, duos in longitudine, et duos in latitudine, et unum
in medio, in quo requiescit qui clavis affigitur. Unaquœque manus
nostra digitos quinqué habet ; sed et sensus habemus quinqué : et
quae in nostris sunt visceribus, in quinqué possunt numerari, cor,
et hepar, pulmones, spien, et renes. Adhuc etiam totus homo in
hunc numerum potest dividi, caput, pectus, venter, femora, pedes.
—y Quinqué setates transit humanum genus : primum infans, deinde
puer, deinde parvulus, et posthsec juvenis, sic deinde senior. In
о. 167 quinqué libris legem populo Moyses tradidit. Unaquaeque ta
bula quam accepit a Deo, 3prœcepta habebat quinqué. Velamen

1 S. John is overlooked. into two tables each containing five ; so

a A Justino Martyre hœc sane acce-
pisse videtur Irenaus, utpote qui in Dial,
cum Tryphone рад. 318, crucem his de-
scrip&it verbis: брви» ydp è<rri rb If £ú\ov
(arrcctarius stipes) &<p' ov iari rb dvurra-
Tov fiépoi els hipas v-jrepuppJvov (vertex
сиг impingitur titulua aut causa mortis)
brav тЬ d\Xo %v\ov жроаар/юавг/, nal
{KaripuiSev ús карата тф ivl KÍpari irape-
£evyp.éva та Икра фаУтр-ai (transversum
tiijnum, quod quasi brachia crucis facit)
Kai t¿ iv тф ulatp Trnyvv/ievov, ús Kipai
Kai airrb t&xo» iarlv, 1ф' <f iiroxovvrai
oí GTavpovfievoi. Quce ultima verba Scali
ger in Animadversionibus ad Euseb. p.
1 1 8, ¡ta Latine Iranstulit : et quod in
medio stipite impactum est, ipsum quoque
instar cornu eminet, cid insidunt et vec-
tantur ii qui cruci affiyuntur. Unde plura
de crucis structura et partibus commen-
tatur. Grabe.
3 Irenaus here follows the ancient
Jewish division of the commandments
Josephus, Ant. III. 6; and *BH in his
commentary on Exod. xxxi. 18, says,
ПШ ]TV>W ТЛЕ?, They were both equal.
Philo in the same way places the fifth
commandment at the foot of the first
table, but he considers it as a link of
connexion between the two tables ; his
words are, Мета Hi rà irepl tt¡s ißZifivs
TrapayyéWeiv wifiirTov irapdyyeX/xa, тЬ
irepl tCív yovéuv tí/í^s, t&í-lv аитф 5oi)s
тЬ цеворюу buóív Trevrdbwv. Te\evraîov
yap ov rrjs irporèpas, èvoî rà lepwrara
Tpbs та irèvTe, ка1 тт} bevrépa avváiTTeí
TrepiexoÚGT} тк wpós ávOpwirovs bUaia.
aÏTtov ô', w$ üi.uii. т65е' twv yovéwv ij
<pú(Tis áOaváTov ка1 9уптт\ч óralas (oíkcv
eívat pedópiov dv-rfrijs p.èv, 5tà ttjv irpós
ávdpwirous ка1 та ÄXXa f&a avyyè-
veiav, Kai тЬ той cufiaros ètrlKvpov'
dOavdrov be, bia rrjv tov yevvqv irpbt
Oebv rbv yevirt)TT]v twv 6\wv ii-ofioiw-
civ. jr. tûv beKaXoyluiv. The Church
of Christ has always followed the
 340 INCONSTANTES EORUMDEM
пап. sanctum sanctorum cooperiens Columnas habebat quinqué. Et
xxxvi« 2. '
^Àssïii1' holocausti altare, altitude- [latitudo] ejus erat quinqué eubitorum.
x*iv- 4- Sacerdotes in .eremo electi sunt quinqué, scilicet Aaron, Nadab,
Exod xxvi. Abiud, Eleazar, et Ithamar. Talaris, et logium, et reliqua
F,xétx*»rSÍ! sacerdotalis compositio de quinqué contexta sunt : habebant enim
Exod. xxvüi. aurum, et hyacinthum, et purpuram, et coccinum, et byssum.
Exod. xxvin. Et quinqué reges Amorrhaeorum in speluncis concludens Jesus
jv«. X. 17 et Nave, capita eorum inculcari dedit populo. Et alia quoque multa
millia hujusmodi, et in hoc numero, et in quo quis voluerit, sive ex
Scripturis, sive ex subjaceritibus naturae operibus colligere potest :
et non jam ob hoc quinqué iEonas esse dieimus super Demiurgum,
nec quinionem quasi ut divinam rem aliquam consecramus, nec
instabilia, nec deliramenta per vanum istum laborem confirmare
tentamus, neque creaturam bene aptatam a Deo cogimus male in
typos non exsistentium transferri, et impia et nefaria dogmata
introducere, cum detectio et eversio ab omnibus sensum haben-
r tibus possit exsistere.y
ç 3. Quis enim concédât eis ccclxv tantum dies habere an
num, ut sint duodeeim menses e triginta diebus in typum duode-
eim iEonum, dissimili et typo exsistente ? Illic enim unusquisque
yx '^A ЛЕопшп tricésima pars est universi Pleromatis, mensis autem
duodécima pars anni ab ipsis esse dicitur. Si quidem annus in
triginta divideretur, et mensis in duodeeim, conveniens putaretur
typus esse mendacio eorum. Nunc autem in contrarium Pleroina
quidem eorum in triginta dividitur, pars autem ejus aliqua in duo
deeim : hic autem omnis quidem annus '2in duas [duodeeim] dividitur
partes, pars autem ejus aliqua in triginta. ïnsulse itaque Salvator
mensem quidem universi Pleromatis typum fecit fieri, annum
autem ejus quae in Pleromate est duodecadis : magis enim conve- g. i68.
niebat annum quidem in triginta dividere, sicut et totum Pleroma;
mensem autem in duodeeim, sicut et sunt in Pleromate eorum
.Жопез. Et illi quidem omne Pleroma in tres dividunt, id est,
in octonationem, et decadem, et duodecadem. Hic autem annus
in quatuor dividitur, id est, vernum, aestatem, autumnum, et

obvious division of placing four com-
mandments in the first table, and six in
the second. The reader may consult the
long note of GrALLABiua in Gbabe's
edition.
1 Irenaus by mistake describes the
number of columns before the door of
the tabernacle, Exod. xxvi. 37, instead
of the columns that separated off the
Holy of Holies, v. 32.
a in dnas, the translator's XII. by
mutilation having appeared as П.
 ItATIONES. 341
hyemem. Sed ñeque menses, quos dicunt typum esse tricenarii, lib. н.
praefinitive triginta habent dies, sed alii quidem plures, alii autem ^"¿ ^j'-
minus, 1 eo quod quinqué dies superponantur eis. Et dies autem xxiv- д-
non semper prsefinitas 2duodccim habet horas, sed a novem usque
ad quindecimam ascendit, et iterum a quindécima in novem de
scendit. Non jam propter triginta .¡Eonas facti sunt menses
triginta dierum ; alioquin haberent prsefinitas tricenarias dies :
neque iterum dies horum, ut duodecim .Жопаз per duodecim horas
figurarent : haberent enim et ipsi prsefiguratas semper duodecim
horasу
4. Adhuc autem materialia 3sinistram vocantes, et ex ne
cessitate quae sunt sinistrae in corruptionem cederé dieentes, et
Salvatorem venisse ad ovem pcrditam, ut earn transférât ad

1 The difference of five units between spiritual principle was dextral, and the
the solar year of 365 days and the material tinUtral, was derived from
astronomical period of 360 degrees, was Plato, by whom the former was called
accounted for by the Egyptians in one to¿t4, the latter Bdrcpw ; and he says in
of those highly poetical myths that be the Timoeus, p. 36, in speaking of the for
tray, more surely than anything else, the mation of the mundane soul, rty piv Si¡
Egyptian origin of much of the Greek TavTov, xarà T\evpèw iwl SeÇià. жерсбуауе,
mythology. Plutarch records the fol tí¡v Si Baripov, (torà SidfifTpov iir' àpia-
lowing story ; that Rhea being enceinte repd. The same notion was imported
from her intercourse with Kronos, into the Cabbala of Rabbinical theology.
aroused the jealousy of Helios, who See p. 162, n. Plato's theory of the
laid her under a ban, and he denied her mundane soul has something in common
the use of any month or year for her with the Chaldaic astrology ; and in the
accouchement. Whereupon Hermes be Gnostic system, the Good Principle was,
friended her, and having won of Selene in amoralsense, as diametrically opposed
at dice the seventieth part (for jb iß$o- to the Principle of evil, as Nadir is, in
цщоотЬр we ought, perhaps, to read rb an astronomical sense, to Zenith, or as
oß) of every day, he formed from these the right is to the left. Hence HlPPO-
winnings five entire days and interca LYTDS explains these right and left
lated them at the end of the 360. These powers of the Gnostic systems in the
five days were celebrated by the Egyp- following manner : dWiryopovvres tt)»
tians'as the yevi6\ia of their principal StarayV Twv daTpokbywv, то fièv nlvrpov
gods. Osiris was born upon the first, olopel веЬу кал ßovdöa /cal KÓpiov ttjs 7rá-
the Lord of all. On the second Arueris, <tt)S yev¿<reti>s viroTVTrovvTcs, tó 0¿ àirb-
the Egyptian Apollo. The third was к\ща dpiartpbv, ri]v 5¿ iiravatpopàv
dedicated to Typhon, the fourth to Isis, 5e£i6v. "Отар 0& roh ypdíifia<rii> avrûv
and the last to Nephthys, the Aphro èvTVxév ris 5ùvafiu> evplaicn vap' aùrois
dite or Nike j>f Egyptian mythology. \tyop.èv7]v SeÇiàv ij àpi&Tepàv, dvarpex^TCo
Plot. It. et Ol. la. Ы1 тЬ Kèvrpov каХ tô А-жЬкКща каХ ttjv
• See p. 167, notes 1 and 3. The àracpopàv, като^етш [1. ка1 Ó^erat] ¡ra-
hours of light are calculated for the lati 0üis träffav avTwv ttjv irpayfiaTtlav àarpo-
tude of Lyons. XoyiK^v SiSaffKoXlav кавевтйеар. Phil.
s See pp. 42, 51. The idea that the v. 15. Cf. EpiPHAN. Наг. XXXII. 2.
VOL. I. 22
342 IN SINISTRAM SUPPUTATIO.
dextram, id est ad illas quse sunt salutis nonaginta et novem
oves, quœ non perierunt, sed in ovili permanserunt, sinistra
roanus exsistentes, 4evamen non esse salutis consentiré eos necesse м
est. Et hoc quod non similiter eundem numerum habet, cogentur
sinistrse, id est corruptionis confiteri : et hoc nomen quod Greece
dicitur 4^ЙВ&> secundum Greecorum literas, per quas apud eos
supputatio Signatur, nonaginta et tres numerum habens, similiter
sinistree manus levamen est : et ¿Llethia. quoque similiter secundum
supradictam rationem sexaginta quatuor numerum habens, in
parte materialium subsistit : et omnia omnino qusecunque sancto
rum nomina non adimplent numerum centum, sed sinistree tantum
habent numéros, corruptibilia et materialia esse confiteri cogentur.

CAP. XXXVII.
Ostensio quod пес secundum formam Pleromatis eorum
facta sint quœ facta, ñeque rursus vane et prout
evenit.
1. Si quis autem ad hsec dixerit, Quid ergo? 2an vanum est, et
ut provenit et nominum positiones sunt, et Apostolorum electio,
et Domini operatio, et eorum quae facta sunt compositio ? Dicemus
eis, Non quidem ; sed magna cum sapientia et diligentia ad liqui
dum apta et ornata omnia a Deo facta sunt, et antiqua et qusecun
que in novissimis temporibus Verbum ejus operatum est, et debent
ea, non numero 3 XX sed subjacenti copulare argumento, sive rationi : g

1 levamen, áváiravffiv. Sinistra! manus
alluding to a custom among the ancients
of summing the numbers below ioo by
various positions of the left hand and
its fingers; ioo and upwards being rec
koned by corresponding gestures of the
right hand. See p. i6i, note 3. The
ninety and nine sheep, therefore, that
remained quietly in the fold, were sum
med upon the left hand, and Gnostics
professed that they were typical of the
true spiritual seed ; but Scripture always
places the workers of iniquity on the
left hand, and in the Gnostic theory the
evil principle of matter was sinistral,
therefore, necesse est eos, sinistree manvs
exsistentes, consentiré levamen (àvàirawiv)
non esse salutis. Massuet takes leva-
men with the preceding words, and says,
nihil aliud est quam sinistree manus le-
vatio. But the Valentinian àvàu-avais
was in parte materialium. Cf. p. 59.
2 an vanum est, Gr. /хЦ kívov ical ¿is
Tvybv, ка1 ávo¡íáTO>v déo-eis daiv ; the
same form recurs, p. 346. 3. Perhaps est
had its origin from et following.
3 The numeral XX creates a diffi
culty, or, as Massuet prints it, xxx.
Possibly this may be the more correct
reading, as representing the initial Л of
Aóyos ; the Greek original having been,
Kai àcj>ei\ov<riv aira, oi тф АрШрф tüv Л,
à\\à tt¡ vvoKetfiérn атарцЬттш iirodé-
(reí, 7¡toi \óyqi. The MSS. have XX.
 CONDITIONIS MULTIPLEX HARMONIA. 343
ñeque de Deo inquisitionem ex numeris, et syllabis, et Uteris ^;h?rj
accipere. Infirmum est enim hoc 1 propter multifarium et varium °m¿s¿. iï"'
eorum, et quod possit omne argumentum hodie seque com- X,Y
mentatum ab aliquo, contrariafveritati ex ipsis sumere testimonia,
eo quod in multa transferri possint; sed ipsos números, et ea "
quae facta sunt aptare debent subjacenti veritatis argumento. X te ¿
Non enim' regulajex numeris, sed numeri ex regula: nee Deus :'
ex factis, sed ea quae facta sunt, ex Deo. Omnia enim ex uno
et eodem Deo./
2. Quia autem varia et multa sunt quœ facta sunt, et ad
omnem quidein facturam 2 bene aptata, et consonantia : quantum
autem spectat ad unumquodque eorum, sunt sibi invicem contraria
et non convenientia : sicut citharse sonus per uniuscujusque 3dis-
tantiam consonantem unam melodiam operatur, ex multis et con-
trariis sonis 4subsistens. Debet ergo amator veri non traduci
distantia uniuscujusque soni, пес alium quidem hujus, alium
autem illius artificem suspicari et factorem : neque alium quidem
5acutiores, alium autem vastiores, alium vero medietates aptasse:
sed unum et ipsum, ad totius operis et sapientise demonstratio-
nem, et justitise, et bonitatis, et muneris. Hi vero qui audiunt
melodiam, debent laudare et gloriñcare artificem, et aliorum
quidem extensionem mirari, aliorum autem laxamentum intendere,
aliorum vero inter utrumque temperamentum exaudiré, aliorum
autem typum considerare, et ad quid unumquodque référât, et
eorum causant inquirere, enusquam transférantes [regulam,; neque i
errantes ab artifice, neque abjicientes [fidem quœ est in unum
Deum qui fecit omnia, neque blasphémantes nostrum Conditorem.

1 propter multifarium. . .ab aliquo, lute should be said to consist ex multis

Gr. Sià тЪ roudSm /caí аХХоГок aùrûv,
ка1 fx0" irâ&av inriOeatv, атщероу aörus
aw>€\pev<rßi»riv újrd tivos. For commen-
latum I would propose commeniitum.
3 eiiippoara Kol aú/Hpuva, MasSUET's
reading from the Cl. MS. et bene con
sonantia, could scarcely be expressed in
the Greek with any degree of facility.
3 The Clkrm. MS. effectually mars
the sense in reading substantiam.
* The Edd. agree in this reading,
referring the word subsistens to the word
tonus. But it seems little likely that in
ancient music the simple sound of the
et contrariis sonis. The Clerm. MS.
reads subsistentes, this may have arisen
from subsistentem, applying to melodiam.
The following seems the natural run of
the Greek : (is ó rijs \úpas $х°*> T°v
¿KÚffTOV SiatTTTj/xaTos h (rú/j.tpwvov p¿\os
àirepyd£erai, èx ttoWwv koI èvavTÎwv
tpuvwv vTrapxov.
6 à~KKov p.h 6£vripovs, à'XXo» Si ßda-
trocas, dXXoc 5i ras fi€ffàrvTas apfj¿<rai.
6 The Clerm. MS. has nostram;
the Greek may have had tíjk riperipav
irapaipipovres катра, applying, the verb
transferre also having this signification.
22—2
 344 SCIENTIA INFLAT,
J.5,b lib. п. 3. Si autem et aliquis non invenerît causam omnium quœ
^1 xxxvii. 3. . , * . — .' _
Gmás¿ и"' requiruntur, cogitet quia homo est in infinitum minor Deo, et
XXY-3- qui ex parte acceperit gratiam, et qui nondum sequalis vel similis_
I sit factori, et qui omnium experientiam et cogitationetn habere
non possit, ut Deus : sed in quantum minor est ab eo qui factus
f non est, et qui semper idem est, ille qui hodie factus . est et
£ initium facturse accepit, in tantum secundum Lscientiamj et ad
investigandum causas omnium, minorem esse eo qui fecit. Non
enim infectus es, o homo, ñeque semper 1 coexsistebas Deo, sicut
proprium ejus Verbum : sed propter eminentem bonitatem ejus,
nunc initium facturse accipiens, sensim discis a Verbo dispositiones
3 u,i Dei, qui te fecit. /

CAP. XXXVIII.

Ostensio quoniam Demiurgus non sit .supergressibilis

mente, ñeque super eum alteram divinitatem esse.

X$ H Ordinem ergo serva dine scientne, et ne ut bonorum ignarus

super transcendas ipsum Deum, non enim transibilis est : neque
super Demiurgum requiras quid sit, non enim invenies. Inde-
terminabilis est enim artifex tuus : neque tanquam hunc totum
mensus sis, et tanquam qui per omnem ejus fabricam veneris, et
omne quod est in eo profundum, et altitudinem, et longitudinem
consideraveris, super ipsum alium excogites patrem. Non enim
excogitabis, sed contra natuiam sentiens, eris insipiens : et si in
hoc perseveraveris, incides in insaniam, sublimiorem teipsum melio-
remque factore tuo exsistimans, et 2 quod pertranseas regna ejus.

1 In allusion to the .Жоп, "AvSpomos,
the Adam Cadmon of the Cabbala, p.
134, n. 2. So Hippolytus says of the
Naassenes or Ophites : TSaaavnvol &v-
врШТОУ KCtKoÛiTL T$]V irpÚTTjy rCjv ö\w
àpxty, rbv aùrov ка1 vlbv á.vdpÚTOv. Phil.
X. 9. Philo also drew from the same
source, as Neandeb has not failed to
observe. Der Mensch ist also das Bild
imd der A bdruck eines himmlischen und
ewigen Offenbarers der verborgenen Gott
heit, das Menschliche soll vergölllicht
werden, Offenbarung göttlichen Lebens in
menschlicher Form, wie das Leben des
verborgenen Gottes dem Menschen nur
nahe gebracht werden konnte in mensch
licher Form. . . . Der A6yos wwrde daher
angesehen als das Urbild der Menschheit,
der Mittelpund aller Offenbarung des
göttlichen Lebens, das weiter entwickelt
und individualisirt erscheint in der
Menschheit, der Aóyos also der Urmensch,
himmlische Mensch, Zech. vi. 1 2 ist beim
PhiloHauptstellefür diese Idee. Gen. Ent.
15. Eve also is Zwr¡. Gen. iii. 20, LXX.
2 ка1 virepßalvovTa.
 CARITAS iEDIKICAT. »345
LIB. II.
Кеф.
Г \9'. oSn.xi*.
MASS. II.
xxvi. 1.
Qm'd síí quod a Paulo dictum est, Scientia inflat,
dilectio autem œdificat.
о т I" "Apetvov /cat crvficpopwrepov, ISiwras ка1 oXiyofia- p^auS.1150'
Ö-
' .» f / л ft \ « , ' -vf f л л Lequien. it.
eiç virapyçeiv, Kai ota ti?? ayairrjç Tr\ti<riov yeveavai тои 572.
Qeov, q 7ro\v/j.a6eîs кал èfnrelpovg SoKOvvras eîvai, ß\a<r<prinovs
eiç Tov éavTwv evpltTKeaOai SeuTroTr/v.

CAP. XXXIX.
1. Melius est ergo et utilius, idiotas et parum scientes «c^ i
exsistere, et per caritatem proximum fieri Deo, quam putare
multum scire, et multa expertos in suum Deum [l. Dominum]
blasphemo3 inveniri, alterum Deum Patrem fabricantes: et ideo
Paulus clamavit: [Scientia inflat, caritas autem œdificat: Non 1 cor. vin. 1.
quia veram scientiam de Deo culparet, alioquin seipsuni primum
accusaret; sed quia sciebat quosdam sub 'occasione scientise
elatos excidere a dilectione Dei, et ob hoc opinari seipsos esse
perfectos, imperfectum autem Demiurgum introducentes, 2absci-
dens eorum ob hujusmodi scientiam supercilium, ait : Sciential}
infiat, caritas autem œdificat. Major autem hac non est alia \
inflatio, quam ut opinetur quis se meliorem et perfectiorem esse 1
eo qui fecerit, et plasmaverit, et spiramen vitae dederit, et hoc "
ipsum esse prsestiterit. Melius itaque est, sicuti prsedixi, nihil
omnino scientem quempiam, ne quidem unam causam cujuslibet
eorum quae facta sunt cur factum sit, credere Deo, et perseverare
eos in dilectione, 3 aut per hujusmodi scientiam inflates excidere a
dilectione, qurc hominem vivifiçat : nec aliud inquirere ad scien
tiam, nisi Jesum Christum Filium Dei, qui pro nobis crucifixus
est, Jaut per qusestionum subtilitates et minutiloquium in impieta-
tem cadere.

1 Pralextu, ex Grceco жрофаоеь Gb. the reading vivificanti. It is not impro

8 TrepiKbiTTtitv aùrwp. . . . rhv rúfpov.
3 Odo has vocee in omnibus editt.
omissus ex Codd. Arundel, et Voss, resti
tuí. Debuissct (lutein fnlerpres hoc loco
*i non aut, sed quam, verteré. Grabe.
The words are read in the Clerm. MS.
which also agrees with the Voss. MS. in
bable that vivificante was written a prima
manu, in agreement with dilectione;
and that the relative quae arose from the
quam found in the latter MS., the text
having received it from the margin,
where it referred to aut.
4 1?, still dependent on melius est.
 346 * VANA CURIOSITAS
lib. il 2. Quid enim si per hos conatus paululum quis elatus, eo
Gmáss nv' Ф10^ Dominus dixerit, quia et capilli capitis vestri omnes numerati
x>""' ä- sunt, curióse inquirere voluerit, et numerum uniuscujusque capitis
Matt. X.30. capillorum, et causam exquirere, per quam hic quidem tantos, ille
autem tantos capillos habeat, non omnibus ex aequo habentibus,
sed múltis millibus super millia aliis atque aliis numeris inventis, eo
quod alii quidem majora, alii autem minora habeant capita ; et
alii quidem spissos capillos semper, alii autem raros, alii vero et
omnino paucos capillos habeant : et hi, qui putant se numerum
invenisse capillorum, tentent referre ad testimonium suae sectœ,
quam excogitaverunt ? Aut iterum si quis ob hoc quod dictum
Matt. ». 29. sit in Evangelio : Nonne duo passeres asse veneunt ? et unus ex his
non cadet super terrain 1 sine Patrie vestri volúntate : enumerare е. vi.
voluerit captos ubique quotidie passeres sive in unaquaque regione,
et causam requirere ob quam heri quidem tantos, ac 2pridie tan
tos, hodie autem iterum tanti sint qui capti sunt: et annectat
passerum numerum ad suam argumentum ; nonne seipsum seducit
omnino, et eos qui ei acquiescunt in magnam insaniam cogit,
semper promptis hominibus, ut in talibus amplius quid quam
magistri eorum putentur invenisse? /
i 3. Quid autem si quis interroget nos, si omnis numerus
omnium quae sunt facta, et quae fiant, scitur a Deo, et si secundum
illius providentiam unusquisque eorum earn, quae secundum se est,
accepit quantitatem: nobisque consentientibus et confitentibus,
quia nihil omnino horum quae facta sunt, et quae fiunt et fient,
scientiam Dei fugit, sed per illius providentiam unumquodque
eorum et habitum, et ordinem, et numerum, et quantitatem acci-
pere et accepisse propriam, et nihil omnino neque 3vane, nec ut
provenit factum aut fieri, sed cum magna aptatione et conscientia
sublimi, et esse admirabilem rationem, et vere divinam quae possit
hujusmodi et discernere, et causas proprias enuntiare: accipiens
a nobis hujusmodi testimonium et consensum, pergat ad hoc, ut
et arenam enumeret et cálculos terrae, sed et fluctus maris, et

1 Sine Patrie vestri volúntate] Volún
tate in Novi Testamenti Codd. haud legi-
mus; legit autem in sao exemplari Ire-
nœus, ut et ex his, lib. 5, cap. 12, verbis
colligüur : Nolente Patre nostro, qui est
in ccelis, neque passer cadet in terram.
Ante Arabicam quoquc et Persicam ver-
sionem hoc glossema habuiese Latinam
Italicam, dubitare nos non sinunt Teb-
TDLLIANUS id aliquoties ita allegans,
Novat. de Trin. cap. 8, Ctpr. Ep. 59,
Ox. ante medium, aliique. Gbabb.
s Mass. supplies, ceperit aliquis.
3 Cl. has the older form, vano.
 IU2E EST IMBECILLITATIS. 347
155. Stellas cœli, et causas excogitare numeri qui putatur inventus : lib. it
xxxix. S.
jionne in vanum laborans, et delirus hie talis, et irrationabilis ab .^Xss'î'r
omnibus qui sensum habent, juste dicetur ?; Et quo magis praeter xxvi x
cœteros in hujusmodi quœstionibus occupatur, et quo plus aliis
adinvenire se existimat, reliquos imperitos, et idiotas, et animales
vocans, eo quod non suscipiant ejus tarn vanum laborem; hoc
magis est insanus et stupidus, tanquam 'fulmine percussus, in
nullo cedens Deo ; sed per scientiam, quam invenisse 2 se putat,
3ipsum mutât Deum, et jaculatur sententiam suam sujœr mag-
nitudinem factoris.
Кеф. fi. t. ■•' . r"

Quomodo oportet Parabolas exsolvi.

I. 'O vyiris vovç, Kat àicivSvvoç, кос euXaßqi, ка) <f>i\a- 1<л>. bumue.
Aijö^p, ocra £/uèi/J èv Tij Twv àvQpwirwv è^ovcrla SéSooKev ó >ot*~ vi lren-
Qeoç, icai итготета-^е ту >щетера yvwcrei, тадта тгроби/лоо?
eKfieXerfoei, ка\ èv avTOÎç vpOK¿y^ei, Sià rrjí KaQr¡fiepivr¡s
àcricqarewç paSíav Ttjv náQq&iv èavrw iroioíi/ievoí. "Ecrrt Sè
таСта, та те ьтг o\¡/tv тг1тгторта tÍ¡v t¡fierépav, кал ocra
(pavepwç Kat аиацффоХт avro\e£e\ èv Taîç délais ypa(paîi
XéXe/rrai.
CAP. XL.
1. Sensus autem sanus, et qui sine periculo est, et religiosus,
et amans verum, quœ quidem dédit in hominum potestatem Deus,
et subdidit nostrae scientiœ, hœc prompte meditabitur, et in ipsis
proficiet, diuturno studio facilem scientiam 4eorum efficiens. Sunt
autem hase, quœ ante oculos nostros occurrunt, et quœcunque
aperte, et sine ambiguo ipsis dictionibus posita sunt 5 in Scrip-
turis: et ideo parabolœ debent non ambiguis adaptari. Sic enim
et qui "absolvit, sine periculo absolvit, et parabolœ ab omnibus
i?»- similiter absolutionem accipient; et [a jperitate corpus integrum^
et simili aptatione membrorum, et sine 'concussione persévé
rât. Sed quœ non aperte dicta sunt, ñeque ante oculos posita,
1 Fulmine percussus] Videtur exprl- 3 airiiy pcTaßdWci тЬу вебу.
mere Orcecum verbum ifißp6yrriTos, simili * Eorurn] hirüv pro ёаитф. GRABE.
qitoque proverbiali voce postea utitur cap. 5 leg. in Sacris Scripturls.
53. Feuabd. 6 Ss ¿jriXiííi. See the Greek text,
* se is omitted in the Clerm., Voss. p. 35-2, and p. 329, n.l.
and Merc. i. MSS., t¡v evpr¡K¿yai Sokcí. 7 Kal áwTalo'Tws.
 348 PARABOLAS SOLVEND-Ж
ub.h.xj.1. copulare absolutionibus parabolarum, quas unusquisque prout vult
i "jjjj-J1- adinvenit1 ; sic enim apud nullum erit ¡regula veritatisj; sed
quanti fuerint qui absolvent parabolas, tantœ videbuntur veritates
pugnantes semet invicem, et contraria sibimet dogmata statu
ai, ¿ entes, sicut et gentilium philosophorum qusestiones./ Itaque
secundum hanc rationem, homo quidem semper inquiret nun- \ ^
quam autem inveniet, eo quod ipsam inventionis abjecerit disci- mi *
Matt. XXV. 5 ghjiam. Et cum venerit Sponsus, is qui imparatam habet lam-
padem, nulla manifest! luminis claritate fulgentem, recurrit ad eos
qui absolutiones parabolarum in tenebris distrahunt, relinquens
eum qui per manifestant prœdicationem gratis donat ad eum
ingressuin,. et excluditur a thalamo ejus.
2. Cum itaque universœ Scripturse, et prophétise, et Evan-
1 gelia, in aperto, et sine ambiguitate, et similiter ab omnibusjfv
\ ! audiri possint etsi non omnes credunt, unum et solum Deum, ad
i èxcludendos alios, prsedicent omnia fecisse per Verbum suuni, sive
visibilia, sive invisibilia, sive cœlestia, sive terrena, sive aquatilia,
^L-v sive subterránea, sicut demonstravimus ex ipsis Scrîpturarum dic-
tionibus; et ipsa autem creatura in qua sumus, per ea quse in
aspectum veniunt, hoc ipsum testante, unum esse qui eam fecerit
, |et j et regat, valde hebetes apparebunt, qui ad tam lucidam adaper-
•ic *' > tionem cœoutiunt oculos, et nolunt videre lumen prsedicationis,
sed constringunt semetipsos, et per tenebrosas parabolarum abso
lutiones unusquisque eorum proprium putat invenisse Deum.
3. Quia enim de excogitato eorum qui contraria opinan-
tur Pâtre, nihil áperte, 2neque ipsa dictione, ñeque sine contro
versia, in nulla omnino dictum sit Scriptura, et ipsi testantur
dicentes, in absconso hsec eadem Salvatorem docuisse non omnes,
sed 3aliquos discipulorum, qui possunt capere, et per argumenta, et
senigmata, et parabolas ab eo significata intelligentibus. Veniunt
autem ad hoc, ut dicant, alium quidem esse qui prsedicatur Deus,
et alium Patrem, qui per parabolas et senigmata significatur

1 Something condemnatory must be the Abuiíd. and Mekc. II. MSS. It

supplied, as stultum est; от, perhaps, the
sense was carried on beyond the present
period; e.g. ovTus &pa [Int. yàp] /л.ет
oùôevbs к. т. a., which then forms the
à7rô5<xris.
3 neqvte ipsa dictione, omitted by
Clerm., Voss., Mass. and Stier.
but preserved by Grabe, as found in
is no marginal Gloss as the foreign
editors imagine, but the literal trans-
lation of at/ro\e£«'. See p. 347, Gr.
fragm.
3 aliquos, the Clebm. MS. reads
quosdam. The Greek may hare had
7rXV ÄXXous rivas, and the Latin origi-
nally, sed alios quosdam.
 EX ANALOGIA FIDEI. 349

Pater. /Quia autem parabola? possunt multas reeipere absolu- ^¡¡ ^f Il

tiones, ex ipsis de inquisitione Dei affirmare, relinquent.es quod ^f*;"-
certum, et indubitatum, et verum est, valde prœcipitantium se in
periculum et irrationabilium esse, quis non amantium veritateni
confitebitur ? Et numquid hoc est non in petra firma, et valida, ^^ viL 25
et in aperto posita aedificare suam domum, sed in incertum u
effusse arenœ l Unde et facilis est eversio hujusmodi œdifica-
tionis.

CAP. XLI.
Quoniam отпет agnitionem non possumus habere in
hac vita: et, quœ sunt quœ a nobis possunt exsolvi, et
quœ sunt quœ remittuntur Deo fabricatori.
м.дм. 1. Habentes itaquejregulam ipsam veritatem,;et in aperto posi- Д1
tum de Deo testimonium, non debemus per quœstionum decli
nantes in alias atque alias absolutiones ejicere firmam et veram de
Deo scientiam: magis autem, absolutionem quœstionum in hune
characterem dirigentes, exerceri quidem convenit per inquisitio-
nem mysterii et dispositions exsistentis Dei? augeri autem in 3,ot3
caritate ejus, qui tanta propter nos fecit et facit, nunquam autem
excidere ab ea suasione qua manifestissime prœdicatur, quia hic
solus vere sit Deus et Pater, qui et hune mundum fecit, et homi-
nem plasmavit, et in sua creatura donavit incrementum : et de
minoribus suis ad majora, quœ apud ipsum sunt, vocans, sicut
infantem quidem in vulva conceptum educit in lumen solis, et tri-
tieuflj, posteaquam in stipula corroboraverit, condit in horreum.
Unus autem et idem Demiurgus, qui et vulvam plasmavit, et
solem creavit: et unus et idem Dominus, qui et stipulam eduxit,
et triticum augens multiplicavit, et horreum prreparavit./ Si autem
omnium quae in Scripturis requiruntur absolutiones non possumus
invenire, alterum tarnen Deum, praeter eum qui est, non requira-
mus. Impietas enim haec maxima est. Cederé autem hœc talia
debemus Deo, qui et nos fecit, rectissime scientes, quia Scripturse
quidem perfecta? sunt, quippe 1 a Verbo Dei et Spiritu ejus dicta? ;

1 A Verbo Dei et Spiritu ejus. Faith
in the doctrine of the Trinity is expressed
in these words, and in the unity of the
Godhead in others almost immediately
preceding, аШгит tarnen Deum, prater
eum qui est, non requiramos. This faith
is evidently expressed as unquestioned
and unquestionable, the very essence of
Catholic doctrine ; and it is the casual,
and so to speak, unguarded way in which
 350 KES CONDITAS IGNORAMUS
ыв. п. xii. nos autem secundum quod minores sumus et novissimi a Verbo
GmaIss3ii"' e* Spiritu ejus, secundum hoc et scientia mysteriorum ejus
xxviii. 2. indigemus.
2. Et non est mirum, si in spiritalibus, et cœlestibus, et Чп
his quae habent revelari, hoc patimur nos: quandoquidem etiam
eorum quae ante pedes sunt (dico autem quae sunt in hac crea-
tura, quœ et contrectantur a nobis, et videntur, et sunt nobiscum)
multa fugerunt nostram scientiam, et Deo haec ipsa committimus.
Oportet enim eum prse omnibus praecellere. Quid enim si tente-
mus exponere causam ascensionis Nili ? Multa quidem dicimus, et
fortassis suasoria, fortassis autem non suasoria: quod autem verum
est, et certum, et firmum, adjacet Deo. Sed et volatilium animalium
habitatio, eorum quœ veris tempore adveniunt ad nos, autumni
autem tempore statim recedunt, cum in hoc mundo hoc ipsum
fiat, fugit nostram scientiam. Quid autem possumus exponere a. w.
de Oceani accessu et recessu, cum constet esse certain causam?
3Quidve de his quœ ultra eum sunt enuntiare, qualia sintî Vel
quid dicere possumus, quomodo pluviœ et coruscationes, et toni-
trua, et collectiones nubium, et nebulae, et ventorum 3 emissiones,
et similia his, efficiuntur; annuntiare quoque et thesauros nivium,
4 et grandinis, et eorum quae his próxima sunt: quae haec autem v

it is advanced, more than any thing else,
that persuades the judgment that the
Catholic Faith is, and always has been
this, " That we worship one God in
Trinity, and Trinity in Unity." Feu-
ardent, aptly remarks, Quando Spiri-
turn sanctum simul cum Filio Dei, sacra-
rum Scripturamm auctorem asserit, plane
eum esse natura Deum omniscium et от-
nipotentem agnoscit.
1 Duplex est Grœcismus. Nam et
habent revelari, pro revelatione opus ha-
bent, Grœco ritu dictum est: et illud, hoc
patimur nos, pro, hoc nobis usu venit.
Bill.
8 Quidve de his, quœ ultra eum sunt,
enuntiare l Sic Hilarius in finem Psalm.
68, ait, quod mare profunda infinitaque
sui óbice mentem humanes opiniohis еже-
dot, ut neque quid extra se, ñeque quid
intra sit, sensu persequente capiamus. In-
tellexit vero Irenaus per ea, quœ ultra
Oceanum sunt eos qui post ipsum sunt
mundos, quos memorat Clemens Romanus
in Epist. ad Corinth. % 20. In quem
locum plora notavit Cotderius, inter alios
Iremeum nostrum aUegans. Gbabe. In
the same way Augustin treats it as a
matter of impossibility that men should
be able to pass across the ocean from
the antipodes, Nimis absurdum est,
ut dicatur, aliquos homines ex hac in
illam partem, Oceani immensitate tra-
jecta, navigare ac pervenire potuisse. De
Civ. D. XVI. 9.
3 emissiones seems a preferable read-
ing to immissiones of the Aeund. MS.,
but either would accord with the Greek
term, èirippoiai, which was probably
written by Irenaus.
4 Here the Clebm. MS. reads, et
grandinis et eorum quœ his próxima,
quœ autem hœc nivium, but the thesatiros
nivium had already been mentioned, and
the Arund. reading in the text is pre-
ferable.
 QUANTO MAGIS CŒLESTIA. 351
nubium prseparatio, aut qui status nebulœ, quœ autem causa est lib. п. xii.
per quam crescit luna, et decrescit, aut quae causa aquarum ^^¿"j'j"-
1 distantise, et metallorum, et lapidum, et his similium ? In his xxviiL *■
omnibus nos quidem loquaces erimus, requirentes causas eorum:
qui autem ea facit solus Deus veridicus est.

3-
■ Et icai ¿tti twv TÍjí KTiarews évia uèv ài'aVcetTctt tw Joh.
Farall.Dama».
Oew, êvia êè koi etç yvwtriv è\rj\vBe Tt]v гцлетёрау, ti ^aXe- HMoi*-
irbv, et кai twv èv таГ? ypacpaîf farovpévwv, oXwv twv
ypa<pû>v TTvevfiaTiKWV ovarwv, êvia fxèv èviXvofj.ev ката \ápiv
Qeov, evia êè 3 àvaKela-erai tw Qew, ка\ ov fiôvov alwvi èv
tw vvvi, àXXà Kai èv tw fiéXXovTC Iva àet /lèv 6 Qeoç
SiSáarK¡i, avOpwTroç Sè êid TravToç /xavOavri irapà Qeov ;

3. 3Si ergo et in rebus creaturae quirdam quidem eorum adja

cent Deo, qusedam autem et in nostram venerunt scientiam, quid
mali est, si et eorum quae in Scripturis requiruntur, universis
Scripturis spiritalibus exsistentibus, qusedam quidem absolvimus
secundum gratiam Dei, quœdam autem commendamus Deo; et
non solum in hoc sœculo, sed et in futuro : ut semper quidem Deus j
doceat, homo autem semper discat quae sunt a Deo? Sicut et ¡
m. is?. Apostolus dixit, reliquis partibus destructis, haec tune perseverare,
quae sunt, fides, spes, et caritas. 4 Semper enim fides, quœ est ¡3Cor. хш.

1 Distantiœ, Sia<popâs, difference, as fruition ; neither will there be any room

of salt and fresh.
s 'A>>oice/(r£Tai] interpres videtur le-
gisse ivaBfoopev ; quod verbum et paulo
poet seqttitur. Gr. or, ànanOéncOa.
3 ei ápa.
4 The author seems to misapprehend
the Apostle's meaning. Faith, Hope
and Charity are said to be gifts that
shall abide in the visible Church to the
end, in contradistinction from such ephe
meral хчр^цлта as the gift of tongues,
with their interpretation, inspired pro-
phecyings, &c. ; and of these three car
dinal graces Love is said to be the
greatest, because it shall be the very
substance of the soul's existence in hea
ven. But there will be no longer room
for hope, when the substance of things
hoped for shall have become a matter of
for faith, when the soul shall be admitted
to see God as He is. The author's state
ment takes its colouring from the Syriac
version ; for whereas the Greek has vvvi
ii fíevei irlo-Tis, Airis, а-уажу, the particle
vvvi, for the present, marks the transitory
nature of the two first, as S. J. Chry-
sostom says, Hope becomes lost in sight,
and Faith in the fruition of things hoped
for, шате aurai fièv TTaóovrai tpavévrwv
¿kcívoiv, but Love abideth for ever ; it is
God ; which is true of neither Faith nor
Hope. Now this is lost sight of in the
Syriac, which ignores the vwl. It
simply says, t-*-M >l v * <4rn
For these are the three
that abide; and IREN.EÜS follows the
statement.
 352 FIDES SERVANDA
lib. il. xa. ad magistrum nostrum, permanet firma, asseverans nobis quoniam
ob. ilxItii. solus vere Deus ; et ut diligamus Deum Were semper, quoniam ipse
xxviH. з. going Pater; et speremus subinde plus aliquid accipere, et dis-
cere a Deo, quia bonus est, et divitias habens indeterminabiles,
et regnum sine fine, et disciplinam immensam.

4. Et ovv ка& ov elpr¡Kafi€v Tpoirov, evict twv Хутгцла-

twv àva6q(rw/j.ev тш QetS, ка\ rr¡v tt'kttiv гцл-wv §ia(pvXa:£oiu.ev,
ка\ aKtvSvvoi Siafievovpev, ка\ тсааа ypa(pr¡ ée§o/u.évt¡ r¡fúv airo
Qeov irvfMpwvoí rifûv еиревчсгетш, кой al TrapaßoXa\ toîç
SiappqSrjv elprjßivoti o-vfjL(pwvtí<Tov<Tt, /cat та (pavepwç elpi/u-eva
eTTiXvuei тау 7rapaßoXai, /cat Sià т<7? twv Xé^ewv TróXv(pwvías
ev o~íi(i.<pwvov fxéXoç èv r¡fúv ato-dfoerat

4. Si ergo secundum hune modum quem diximus, quœdam

quidem qusestionum Deo commiserimus: et fidem nostram serva-
bimus, et sine periculo perseverabimus, et omnis Scriptura a Deo
nobis data consonans nobis invenietur, et parabolœ his quae mani
feste dicta sunt, consonabunt, et manifeste dicta absolvent para
bolas; et per dictionum 2 multas voces 3unam consonantem melo-
jliam in nobis sentiet, laudantem hymnis Deum, qui fecit omnia, g. 175.
Ut puta, si quis interrogat, Antequam mundum faceret Deus,
quid agebat? dicimus quoniam ista responsio subjacet Deo.
Quoniam autem mundus hic factus est 4apotelesticos a Deo, tempo-

1 The Cl. and Ак. MSS. omit vere.
3 Multas again is omitted by the
Clerm. MS., but oarelessness is the evi-
dent cause.
3 Grabe proposes to correct the
Latin by the Greek, and to read, una
consonans melodía in nobis sentietwr. But
ala&dvofMU does not admit of this passive
signification. Stieren's solution, there-
fore, is more satisfactory, and the word
should have been rendered as fo-e-^o-erai,
the letters of which are the same.
* ажотеКеипкьа, Cl. and Voss., but
Aründ. and Edd. apotelestos. 'АтготеХеа-
ßels occurs at p. 191 G. in the sense of
completed, which would give a sufficient
meaning here. God having pronounced
the world from the creation to be very
good. The word mayalso refer to the vital
energy of nature, whereby its effects are
for ever reproduced in unceasing succès-
sion. So Hippolytds, comparing the Ba-
silidian theory ofthe DivineFiliation with
the Aristotelian entdechy or ш viva ofthe
natural world, says, tv \6yov oSv ' Apur-
тотёХф ároSiSaKe vepl ríjs \¡/vxñs каХ
tov <гс6/што$ тгрЬтеро?, BatriXciSrçs vepl
tov p.eyd\ov âpxovros ка1 той кат' avrbv
vlov 5ш<тафеТ. Tó? те yip vlbv ó äpxw
ката MaaikdSriv уеуепще, tí¡v те <f/vxh"
(pyov ка1 еиготАео-да, <St фщии/ eîvai à
'ApuTToré\r¡s, <fivaiKov aúparos àpyavucoû
irrekèxeiav. "fis oîm t¡ èvTeXéxeia îwuceî
то айрл, ovtws ó vlos SioiKeî ката Batri-
\elSr¡v tov äßpip-biv áfipnTÓTepov Qeóv.
Phil. VU. 24. Again, Simon Magus
affirmed of his èarùis oris ¡rTr¡obp.evos
(the Philonic Aàyos), that iàv piv i£ei-
 DEVITATIS QU-ŒSTIONIBUS. 353
rale initium accipiens, Scripturse nos docent: quid autem ante ub.ii.xii.
hoc Deus sit operatus, nulla Scriptura manifestât. 1 Subjacet оян^хкн.
ergo hœc responsio Deo: et non ita stultas, et sine disciplina xxviii- &
blasphémas adinvenire 2velle prolationes, 3et per hoc quod putas te
invenisse materias prolationem, ipsum Deum qui fecit omnia
reprobare.

CAP. XLII.
Ostensio quoniam Nus Logos, et Logos Nus, et Nus
ipse est Pater omnium : quomodo de emissionibus
eorum sermo ostendit Patrem compositum, et non
simplicem, пес uniformem : et, quoniam non est
verisimile, Verbum Dei tertiam habere a Patre
emissionem.
1. Cogitate enim, о omnes qui talia adinvenitis, cum ipse solus LU
Pater Deus dicatur, qui et vere est, quem vos Demiurgum dicitis ;
sed et cum Scripturcc hunc solum sciunt Deum ; sed et cum
Dominus hunc solum confitetur proprium Patrem, et alteram
nesciat, sicut ex ipsis ejus verbis ostendemus : quando hunc ipsum
labis dicitis fractum, et ignorantiœ prolationem, et nescientem
4 quse sint super eum, et qurecunque alia dicitis de eo, considerate
magnitudinem blasphemiae in eum, qui vere est Deus. Graviter
quidem et honeste videmini dicere, vos in Deum credere ; dehinc
alteram Deum cum minime possitis ostendere, hunc ipsum, *in
quem credere vos dicitis, 6labisfructum, et ignorantise prolationem
pronuntiatis.
2. Нээс autem csecitas, et stultiloquium inde provenit vobis,
quod nihil Deo reservetis ; sed et ipsius Dei, et Ennœœ ejus, et

копавЦ i» raïs ?£ Swifieaw, tarai ovala,
Svvdfiei, fieyédei, Атготе\4ар.ат1, fila Kal
ij avr^i ту àywvrrnp каХ ávepávTíp ouvá-
/т. Phil. VI. íi, where &жот{\евр.а
similarly conveys the idea of active
energy.
1 subjacet, {rroneîrai.
3 Grabe in this sentence understands
decet. 1 would prefer to consider vclle
as representing rd 6{\etv, i. e. TJtis an-
surr is in subordination to due reference
for God, not so the desire to invent, &c.
3 ка1 5ià тоО оокеЪ at evpnxbai ....
avràv rbv $ebv . . . f\eyxfiv.
4 fjwe sint, Grabe: has qui sit, but
the reading followed is that adopted by
Massl'et on the faith of the Clekm. MS.
and it is certainly supported by the
words found at p. 63, rbv Si Avfuovpyùi/,
ire àyvoovina та víreo айтби.
5 in quem, the Clerm. and Voss.
MSS. omit the preposition.
8 Grace, varep^fiaros каржЬу ка1
áyvolat irpofioXty атофаЬеаве. Bill.
 354 QVJE RATIONEM EXSUPERANT
lib. и. xiii. Verbi, et Vitse, et Christi nativitates et prolationes annuntiare
or y.xiyii. vultis: et has non aliunde accipientes, sed ex affectione hominum :
ц, ! xxviii. 4, ej non intelligitis, quia in homine quidem qui est compositum
У animal, capit hujusmodi dicere, sicut prsediximus, sensum hominis,
et ennœam hominis ; et quia ex sensu ennœa, de ennœa autem
эГ enthymesis, de enthymesi autem logos : (quem autem logon ?
1 aliud enim est secundum Grsecos logos, quod est principale quod
excogitat ; aliud Organum, per quod emittitur logos :) et aliquando
quidem quiescere et tacere hominem, aliquando autem loqui et
operari. 2Deus autem cum sit totus mens, totus ratio, et totus
spiritus operans, et totus lux, et semper idem et similiter exsistens,
sicut et utile est nobis sapere de Deo, et sicut ex Scripturis
discimus, non jam hujusmodi affectus et divisiones decenter erga
~> eum subsequentur. 3Velocitati enim sensus hominum propter
spiritale ejus non sufficit lingua deserviré, quippe carnalis exsistens:
unde et intus 4suffugatur verbum nostrum, et profertur non 5de
semel, sicut conceptum est a sensu ; sed per partes, secundum
¿$tb quod lingua subministrare prsevalet./ Deus autem totus exsistens g. w.
Mens, et totus exsistens Logos, quod cogitat, hoc et loquitur ; et

1 A lind enim est ¿ce. Existimo eum s See p. in, note 1.

velle, quoddam esse verbum internum,
quod solo animo concipüur et retinetur :
aliud externum quod ore profertur ae
emittitur. Hinc enim Lactantius scribit
lib. 4, cap. 9. Melius Grseci \6yov dicunt,
quam nos verbum. XÓ70S enim et sermo-
nem significat, et rationem. Et Hierony
mus ait, Xóyov Grœcis significare verbum,
orationem, sermonem, rationem, modum,
supputationem, nonnunquam et pro libro
usurpari a verbo \èyu, quod est, dico,
sive colligo. Feuard. Tertullian com
mences his treatise de Oratione with
the following reference to the complex
idea contained in the Greek term XÓ70S,
a product, of which Sermo and Ratio
are, so to speak, the factors. Dei Spiri
tus, et Dei Sermo, et Dei Ratio, Sermo
Rationis, et Ratio Sermonis, et Spiritus,
utrumque Jesus Christus Dominus nosier,
&c, where utrumque refers to Spiritus,
and to Aóyos as the combination of
Sermo and Ratio. The entire parenthesis
reads like an interpolation.
8 Grabe quotes the following paral
lel passage from the sixth of the Caté
chèses of Cyr. Hier. : r¡ /xèv Siávoia ô|i5-
тата voeî' r¡ Ы yXwaaa рпцатш Seîrat
Kai StTryiJtrews tóWtjs tûv fiera^ù Xó- /
ушу äfia fièv yàp ôtpea\firi)î x°pàv ¿Larpoiir
irapaXafißdvei iróXúv' â\\* 6rav тЬ кав'
ёкаатоу 5t7)yrf<ra<j0ai ßovKve-g Tis, rl fiév
èari фы(гфЬро$, tí be &nre/>os, tí 5¿ тЬ
кав' èv, TroXKwv èmbéÏTai twv pnpArwv.
4 Suffugalur, as printed by Grabe,
appears in the two excellent MSS.
Voss, and Clerm. The meaning evi
dently is this, that the idea formed in
man's intellect as an instantaneous act,
can only be enounced in a successional
manner by word of mouth ; the internal
\6yos can only be disclosed piecemeal.
Perhaps suffragatur is the true reading,
\pn<piÇtTai, or some such word being in
the Greek, meaning decides. Suffugium,
Siairvota, Gr. The Ar. and Merc. II.
MSS. have suffocatur.
6 de semel, é<páira¡¡.
 DEO RESERVANDA. 355
quod loquitur, hoc et cogitat. Cogitatio enim ejus Logos, et ыап.жш.
Logos Mens, et omnia concludens Mens, ipse est Pater. "mas'sTii"'
3. Qui ergo dicit mentem Dei, et prolationem propriam *x,iii- 5-
menti donat, compositum eum pronuntiat, tanqu&m aliud quiddam
sit Deus, aliud autem principalis Mens exsistens. Similiter autem
rursus et de Logo, tertiam prolationem ei a Patre donans : unde
et ignorât magnitudinem ejus ; porro et longe Logon a Deo
separavit. Et propheta quidem ait de eo : Generationem ejus Esa¡. ih¡. 8.
quis enarrabit ? Vos autem generationem ejus ex Patre divinantes,
et verbi hominum per linguam factam prolationem transferentes in
Verbum Dei, juste detegimini a vobis ipsis, quod ñeque humana,
m. isa пес divina noveritis. j Irrationabiliter autem inflati, audaciter Л| ¿
inenarrabilia Dei mysteria scire vos dicitis; quandoquidem et
Dominus, ipse Filius Dei, ipsum judicii diem et horam concessit
scire solum Patrem, manifeste dicens : 2De die autem ilia, et hora магс.хш.зг.
nemo seit, ñeque Filius, nisi Pater solus. Si igitur scientiam diei
illius Filius non erubuit referre ad Patrem, sed dixit quod verum
est, ñeque nos erubescamus, quae sunt in qusestionibus majora
secundum nos, reservare Deo. Nemo enim super inagistrum est.
4. Si quis itaque nobis dixerit : Quomodo ergo Filius prolatus
a Patre est ? dieimus ei, quia prolationem istam, sive generationem,
3sive nuneupationem, sive adapertionem, aut quolibet quis nomine
voeaverit generationem ejus inenarrabilem exsistentem, nemo novit ;
,^—' non Valentinus, non Marcion, ñeque Saturninus, neque Basilides,
ñeque angelí, neque archangeli, neque 4principatus, neque potesta-
tes, nisi solus qui generavit Pater, et qui natus est Filius. Inenar-
rabilis itaque generatio ejus cum sit, quicunque nituntur genera-
tiones et prolationes enarrare, non sunt compotes sui, ea quai
inenarrabilia sunt enarrare promittentes. Quoniam enim ex
cogitatione et sensu verbum emittitur, hoc utique omnes sciunt
o. 177. homines. Non ergo magnum quid invenerunt, qui emissiones ex-
cogitaverunt, neque absconditum mysterium, si id quod ab omni
bus intelligitur, transtulerunt in unigenitum 5 Dei Verbum: et quem
inenarrabilem et innominabilem vocant, hunc, quasi ipsi obstetri-
caverint, prima; generationis ejus prolationem et generationem
1 i.e. a Paire; Bythus, Nous, Logos. 3 ^ (сХ^ачк ij iva.KÍ\v\¡/ai.
a Again we read a defective text, 4 The Clerm. MS. confirms Grabe's
owing to the writer's custom of quoting reading, principaitui, which Stieben is
from memory; the words neque angelí mistaken in referring to the sole autho-
in cœlo, represented in every known text rity of the Abund. MS.
and version, are omitted. 5 The Clerm. MS. has Deiim.
 356 QVJE RATIONEM EXSUPERANT
пв. и. хш. enuntiant, assimilantes eum hominum verbo emissionis. j Hoc
вМАа5х1п"' autem idem et de substantia materise dicentes, non peccabimus,
7- quoniam Deus earn protulit. Didicimus enim ex Scripturis,
principatum tenere super omnia Deum. iUnde autem, vel quem
admodum, emisit earn, ñeque Scriptura aliqua exposuit, neque nos
1 phantasmari oportet, ex opinionibus propriis infinita conjicientes
de Deo; sed agnitionem hanc concedendam esse Deo.

CAP. XL1II.
Quomodo Dominus quœdam concedit Patri, et quœ causa
est propter quam diem et horam a nemine altero
cognosci ait, nisi a solo Patre.
1. Similiter autem et causafflfproptër quam-, cum omnia a Deo
facta sint, quœdam quidem transgressa sunt, et abscesserunt a
Dei subjectione ; quœdam autem, imo plurima, perseveraverunt et
persévérant in subjectione ejus qui fecit: et cujus naturae. sunt
Л quœ transgressa sunt, cujus autem naturae quœ persévérant, 2cedere
Ps. cix. 2. oportet Deo et Verbo ejus, cui et soli dixit : Sede a dextris meis,
quoadusque ponam inimicos tuos suppedaneum pedum tuorvm.
Nos autem adhuc in terra conversantes, nondum assidentes throno
i cor. ¡i. lo. ejus. Etsi enim Spiritus Salvatoris, qui in eo est, scrutatur omnia,
i cor. xii. 4, et altitudines Dei, sed quantum ad nos, divisiones gratiarum sunt,
(5,6.
et divisiones ministeriorum, et divisiones operationum, et nos super
f. terram, quemadmodum et Paulus ait, ex parte quidem cognoseimus,
et ex parte prophetamus. Sicut igitur ex parte cognoseimus, sic
et de universis quœstionibus concederé oportet ei, qui ex parte
prœstat nobis gratiam.
2. Quoniam quidem transgressoribus ignis œternus prœpa-
ratus est, et Dominus manifeste dixit, et reliquœ demonstrant
Scripturœ. Et quoniam prœsciit Deus hoc futurum, similiter
demonstrant Scripturœ, quemadmodum et ignem œternum bis qui

1 Phantasmari. The translator in 2 So the Clerm. MS. Cederé ex

despair of expressing exactly the force
of фачтй^еавш, invented the barbarous
term in the text, the genuineness of
which scarcely admits of any doubt ;
unless indeed the translator wrote pitan-
tasiari? the analogy of which is not so
harsh ; but cf. plasmare.
Feuard. margine et MS. Voss, reposui
pro credere, quia mox sequitur; Sic et
de universis quœstionibus concederé
oportet ei. Et Herum : Dimittere itaque
oportet agnitionem hanc Deo. Denique
scquenti p. Tales quaestiones conceda-
mus Deo. Grabe.
 DEO RESERVANDA. 357
transgressuri sunt, praeparavit ab initio : ipsam autem (causam lib. ii.
naturae transgredientium, ñeque Scriptura aliqua retulit, пес ^й*'}*-
Apostolus dixit, nec Dominus docuit. Dimitiere itaque oportet xxviii- 7-
ägnitionem banc Deo, quemadmodum et Dominus horae et diei ;
nec in tantum periclitari, uti Deo quidem concedamus nihil, 1 et
hsec ex parte accipientes gratiam. In eo autem cum quserimus quae
g. ¡78. sunt super nos, et in quae attingere nobis non est, nec in tantán i
audaciam venire uti pandamus Deum et quœ nondum inventa
sunt, quasi jam invenerimus per emissionum vaniloquium ipsum
omnium factorem Deum, et de defectione et ignorantia 2asserere
substantiam habuisse, et sic impium adversus Deum fingere argu- _
mentum. / Post deinde nullum habent testimonium ejus figmenti,
quod recens ab eis adinventum est, aliquando quidem per numéros
quoslibet, aliquando autem per syllabas, nonnunquam autem et
per nomina: est autem quando et per eas quœ in literis sunt
literas, aliquando autem et per parabolas non recte exsolutas, vel
per suspiciones quasdam 8consistere conari earn fabulosam enar-
rationem, quae sit ab eis effictitia.
3. Etenim si quis exquirat causam, propter quam ja omnibus ||
Pater communicans Filip, solus scire horam et diem a Domino
manifestatus est, ñeque aptabilem magis, neque decentiorem, nec
sine periculo alteram quam hanc inveniat in prœsenti, 4quoniam
enim solus verax magister est Dominus, ut discamus per ipsum
super omnia esse Patrem. Etenim 6 Pater, ait, major me est. joh. xiv. se.
m. 149. Et secundum ägnitionem itaque propositus esse Pater annun-
tiatus est a Domino nostro ad hoc, ut et nos, in quantum in
"figura hujus mundi sumus, perfectam scientiam et tales quaestio-
nes concedamus Deo : et ne forte quaerentes altitudinem Patris
investigare, in tantum periculum incidamus, uti quaeramus, an
— super Deum alter sit Deus. /
4. Si autem quis amans contentionem, contradictor fuerit his
quae a nobis dicta sunt, et his quae ab Apostólo relata sunt,

1 ко! тоОта, et quidem.
3 Âsserere—fingere. Mallem legere
aferentes, ri fingrnlcs; altoqui enim con-
ttructio est valde anómala: adro ut яня-
picio subcat, unum alterumve verbum
interciditee. , Grabe. Massuet supplies
some such wertls as absurdum est. The
following restoration is offered in lieu
of comment ; t* toi't^ Ы {'rrrovvrrs та
vol. i.
virèp 7}/uât, Aral eis a ф0Апи> ■ñfúv одк
barri, oidi (Is rbanv катаитгрш T6\fir¡v,
dtxre ävaicaXfarrap rbv 6eóv...KaX ße-
ßaiovoßai ... ка1 Svtraeßrj ойтш ... toi-
fîaOat \óyov. 19г.
3 consistcre, auo-rijirai.
4 quouiam, Sri ydp. Geabe.
" The Clebm. MS. omits Pattr.
' (v trx¿<rei.
23
 358 RECAPITULATIO
lib. п. quoniam ex parie cognoscimus, et ex parte prophetamus, 'putet se
Gmass xiix' non ex Par^e> se<i universaliter universam cepisse eorum quae sunt
xxviiLJb-, agnitionem, Valentinus aliquis exsistens, aut Ptolemaeus, aut Ba-
î cor. хш. a silides, vel aliquis eorum qui altitudines Dei exquisisse se dicunt ;
non in ea quœ invisibilia sunt, vel quae ostendi non possunt, cum
inani jactantia decorans semetipsum, plus quam reliques se
agnovisse glorietur : sed causas eorum quae in hoc sunt mundo,
quas nos non scimus, ut puta numerum capillorum capitis sui, et
de his qui quotidie capiuntur passeres, et de reliquis non provisis
a nobis, diligenter exquirens, et a Pâtre discens annuntiet nobis,
ut 2ei de majoribus quoque credamus. Si autem ea quae in manibus
sunt, et ante pedes, et in oculis, et terrenis, et prœcipue disposi-
tionem capillorum capitis sui, nondum sciunt ii qui sunt perfecti,
quemadmodum eis de spiritali bus, et supercœlestibus, et de his
3quse super Deum vana persuasione 4 confirmant, credemus? Et
tanta quidem de numeris et de nominibus, et de syllabis, et quœs-
tionibus eorum quœ sunt super nos, et de eo quod improprie
exponant parabolas, a nobis 5 sit dictum, quandoquidem 6 a te plura
dici possint.

CAP. XLIV.

De natura animœ.
Quoniam secundum illorum sermonem, cum animœ ser-
ventur, necesse est et corpora participare salutem.
1. Revertamub autem nos ad reliqua quae sunt eorum argumen-
tationis. In consummatione enim dicentes ipsorum Matrem intra
Pleroma regredi, et recipere sponsum suum Salvatorem ; se autem
quoniam spiritales esse dicunt, 'exspoliatos animas, et spiritus in-
tellectuales factos, sponsas futuros spiritalium angelorum : Demiur-

1 Suppl. et. mérito deest. Grabe. The text agrees

2 The Clerm. MS. has cidem, but
Gbabk's text is retained as being more
easily restored in Greek.
3 Quœ super Deum. In omnibus
ediit. legitwr: quœ sunt ad Deum. Sed
in veteri Cod. Feuardentii et MS. Voss,
recle super loco ad legitur, sufragante
quodammodo MS. Arundel, in quo er
cum signo abbreviationss exstat, et sunt
with the Clerm. MS.
4 confirmant, ßeßaiowTai.
c The Greek construction of the
singular verb after a neuter plural.
6 The Clerm. copy reads ante.
7 exspoliatos, so Massuet corrects
Grabe's exspoliatas; the Greek having
àn-obvaaiiévoui ràs i"rxás, p. 59> where
many of these terms are found.
 PBIORUM. 359
g 179. gum autem, 'quoniam animalem dicunt, in Matris locum cessurum : lib. ii.
justorum autem animas requiescere in medietatis loco psychice : di- °,ass!'ii.
centes similia ad similia congregari, spiritalia ad spiritalia, materia- XXIX' '•
lia autem in materialibus perseverare, contraria sibi 2diffiniunt, ani :
mas jam non propter substantiam in medietatem ad similia dicentes
succedere, sed propter operationem, justorum quidem dicentes illuc
succedere, impiorum autem remanere in igne. Si enim propter
substantiam omnes succedunt animse in refrigerium. et medietatis ^ ' ^
sunt omnes secundum quod sunt animse, cum sint ejusdem substan
tia, et superfluum est credere, superflua autem et 3discessio Salva- j
toris. Si autem propter justitiam, jam non propter id quod sint
animse, sed quoniam sunt justse. 4 Si autem animse quse periturse
essent inciperent nisi justse fuissent, justitia potens est salvare
et corpora ; quid utique non salvabit, quœ et ipsa participaverunt
justitise ! Si enim natura et substantia salvat, omnes salvabuntur
animse ; si autem justitia et fides, quare non salvet ea quse similiter

1 These three words are not repre
sented in the Greek text, p. 59.
* Su>pl¡bv<n.
3 Discessio. Hoc loco excuti mihi
поп ро1Ы, quinpro discessio, reponendum
rit, descensio, Kd0o5os. Bill. Perhaps
the author may have written Kaá¡ Sé i¡
Sià tov Zarrios ката\\ау/1, when Sià
being omitted, the change from катаХ-
\ауЪ to а7гаХХауч would follow easily.
4 There is a manifest corruption of
the text, though it is not easy to say
exactly where. Grabe's notion (adopted
without acknowledgment by Massuet)
is given in his own words. He says,
Nullum nosirorum MSS. exemplarium
huic loco medelam affert. Afferat itaque
conjectura. Puto ncmpe, Interpretern
more mo scripsisse: "Si autem animœ
perire inciperent, nisi justœ fuissent <fcc."
(quomodo si legatur omnia bene se habent)
alium vero Grœcum phrasin, perire in
ciperent, explicaturum in margine appo-
suisse : quae periturse essent ; quœ inde
in texlum irrepserunt. The emendation
is ingenious, but it is well to look at
the words through the Greek, which
might run as follows : el Si al if/vxal
атоХ«<г&и tueWov, fi ui¡ Slxauu fa>
l¡aav, i¡ SiKOiOff&n Svvarûs ¿x" <r<¡>teiv
та те aá/iara, of which the translation
would be, <S£ autem animœ periturœ
esse inciperent, nisi justœ fuissent, &c.
The relative quœ may have been intro
duced as at after the final syllable of
ipvxal, and esse may easily have been
written by a careless writer with the
terminal sound of inciperent. Instead of ,
quid utique, the reading of the Cler
mont MS. restored by Massuet, every
other text has quœ utique, but both
quid and quœ may have originated in
qui, the Greek text having continued,
7Tws ye ov aúcei nal та тт/s itKtuofffarfl
liereaxnuora.
5 The argument is this, that if souls
are . saved qua intellectual substance,
then all are saved alike ; but if by reason
of any moral qualities, then the bodies
that have executed the moral purposes
of the soul, must also be considered to
be heirs of salvation. Hence in incor-
ruptelam is required in this sentence,
which would thus read in Greek, та
raïs xf/vxats èuolas els tí¡v atpSapalav
Xwpeîv /iéXKotra triiftüra. Perhaps fis
was omitted, and xwpeîv used as capere.
This would account for in corruptelam.
23—2
 360 PER RECAPITULATIONEM
lib. п. cum animabus in corruptelam [I. incorruptelam] cederé inci-
MAsiLii Pmn* corpora? Aut enim impotens, aut injusta apparebit 1in
L hujusmodi justitia, si qusedam quidem salvat propter suam partici- m. ieo.
pationem, qusedam autem non.
I Z, 2. Quia enim in corporibus perficiuntur ea quse sunt justitise,
manifestum est. Aut universse itaque animse necessarie succè
dent in medietatis locum, et Judicium nusquam; aut et corpora,
quee participaverunt justitise, cum animabus quso similiter partici-
J3i № paverunt, obtinebunt refrigerii locum, siquidem potens est justitia
illuc transducere ea quae participaverunt ei ; et verus, et firmus
emerget de resurrectione corporum sermo, quem quidem credi-
mus nos: quoniam et mortalia corpora nostra custodientia justi-
tiam resuscitans Deus, incorrupta et immortalia faciet. Deus enim
JoKDamasc. (¡>¿(rea)s кре'птш о Geo?, Kai тгар avT(f то deKeiv, oti àyadoç
Lcquien. н. ¿g.T(. Kal T0 SvvacrQai, oti ôvvaTOi' кси то етптеХеегш, oti
Halloix. v. V
Iren. еитгород . . .
melior est quam natura, habens apud semetipsum velle, quoniam
bonus est: et posse, quoniam potens est: et perficere, quoniam
dives et perfectus est.

CAP. XLV.
Ostensio quod animœ eorum secundum suas regulas,
sive argumentum, non possint participare sálutem.
Hi autem secundum omnia contraria sibi dicunt, non omnes g. ieo.
animas in medietatem succedere definientes, sed solas quae sint
justorum. Naturaliter enim et secundum substantiam emissa
esse tria genera dicunt a Matre: primum quod quidem sit de
aporia, et tsedio, et timoré, quod est materia : 2 alteram autem de
Ímpetu, quod est animale: quod autem enixa est secundum visio-
nem eorum qui circa Christum sunt angeli, quod est spiritale.
3 Si igitur ilia quod enixa est, omni modo intra Pleroma ingredi-
1 Suppl. rebus, ip toioiJtois, Stieren. ее convertebat ad lumen, vel ad eum, qui
3 ÁÜerum autem de Ímpetu, quod est vitam ipsi dederat. Gbabe. But ¿¿'
animale. Superius p. 41. Tè Si ¿k rrjs bp/irji is preferable; see p. 33.
¿iricrTpoipTjs, í t¡v ipvxíKÓv. AÜerum 3 Si igitur illa. There is a manifest
vero de conversione, qtiod erat animale. corruption in the text, referrible partly
Ex quibus liquet, per impetum hie intelli- to an erroneous reading followed by the
gendum esse motum, quo mater Áckamoth translator, and partly to the negligence
 BEFUTATIÜ. 361
untur, quoniam spiritale est, quod autem est materiale, residet lib. 11. xiv.
, . . , , . . . GR. II. Iii.
deorsura, quoniam est materiale, 1 et exardescente eo qui inest ei *5¿f^ ¿L
igne, consumetur in totum: animale quare non totum in medie-
tatis locum cedet, in quem et Demiurgum mittunt ? Quid autem -
est illud quod cedet eorum intra Pleroma? Animas enim in
- medietatem perseverare dicunt : corpora autem, quoniam materia-
Iem habent substantiam, in materiam resoluta arderé ab eo qui in
ea est ignis; corpore autem ipsorum corrupto, et anima rema
nente in medietate, nihil jam relinquetur ex homine quod intra ! ^
Pleroma cedat. Sensus enim hominis, "mens, et cogitatio, et
intentio mentis, et ea quœ sunt hujusmodi, non aliud quid praeter
animam sunt; sed ipsius animœ motus, et operationes, nullam
sine anima habentes substantiam. Quid ergo adhuc erit eorum
quod succedit in Pleroma? Et ipsi enim, in quantum quidem
animas sunt, remanent in medietate ; in quantum autem corpus, u
cum reliqua smateria ardebunt.

CAP. XLVI.
Quoniam in nullo potest interior illorum homo super-
gredi Demiurgum: et quoniam non est verisimile,
hos quidem spiritales esse, Demiurgum autem ani-
malem.
1. Et his sic se habentibus, super Demiurgum se ascenderé
dicunt insensati: et secundum hoc quod se meliores pronuntiant
illo Deo qui cœlos, et terrain, et maria, et omnia quae in eis |
sunt fecit et ornavit, et semet quidem spiritales esse volunt,
inhonorate cum sint 4 carnales propter tantam suam impietatem;

of later scribes. The ажЬЬоаи in the
sequel quod autem est materiale, indicates
quod quidem in the гротоач, от rather
à pèv in the original ; but the translator
seems to have read â цЬ> followed by ¿
Sé, and having rendered the former
particles ilia quidem, some transcriber
afterwards brought the version more
into conformity with the general con
struction by changing quidem into quod.
The false concord enixionem quod may
be compared, pp. 365, 1 ¡ 367, I. But
this arises out of к6гцш 6. Cf. 1. i. 1 2, 1 3.
1 et, the copula is carelessly omitted
in the Clerm. MS. Cf. 366, n. 3.
3 mens is omitted in the Clekm. MS.
and nutu is the translation of vow.
3 materia is not found in the Clerm.
MS., and the Voss, copy has accordingly
substituted reliquo; but it would be
difficult to give any more probable Greek
equivalent than /ierà rrjs &\\vs tfXijr.
See p. 48, and p. 59, n. 4.
4 The MSS. all read cames. I pro
pose therefore, árlfiris Óvtcs aapKÓs, in-
honoratœ cum sint carnis.
 362 VANA H-ffiBETICORUM
lib. и. хм. qui autem fecit angelos suos Spiritus, et induitur lumine quemad-
MASs iï'' m°dum pallium, et velut in manu tenet gyrum terrae, ad quern
*x* '• inhabitantes earn velut locustae sunt deputati, et universœ spiri-
ImÍ'xí V* talis substantias Demiurgum et Dominum animalem esse dicentes:
22 indubitate et vere suam ostendunt insaniam, et velut veré de toni-
truo percussi super eos qui fabulis referuntur Gigantes, extollentes
sententias adversus Deum, prsesumtione vana et instabili gloria g. m.
,. s' tumidi, quibús universœ terrae 1 elleborum non sufficit ad expur-
3 0, 2. gationem, uti evomant tantam suam stultitiam. j2 Meliorem enim
ex operibus oportet ostendi. Unde igitur semetipsos ostendunt
Demiurgo meliores, (uti et nos ad impietatem propter necessita-
tem sermonis devergamus, Dei et insanorum hominum compara-
tionem facientes, et in argumentationem eorum descendentes,
saepe per propria ipsorum dogmata arguentes eos: sed nobis
quidem propitius sit Deus; non enim illis eum comparantes,
sed arguentes, et evertentes illorum insaniam, dicimus haec), 3ad
quos stupescunt multi insensatorum, quasi plus aliquid 4 ipsa veri-
tate ab eis possent discere ?
Matt, vii.7. 2. Et illud quod scriptum est, Quœrite, et invenietis, ad hoc m. un.
dictum esse interpretantur, uti super Demiurgum semetipsos
adinveniant, majores et meliores vocantes semetipsos quam Deum,
et semetipsos spiritales, Demiurgum autem animalem : et propter
hoc, superascendere eos super Deum : et se quidem intra Pleroma
cederé, Deum autem in medietatis loco. Ab operibus itaque
ostendant semetipsos Demiurgo meliores ; non enim in eo quod
dicitur, sed in eo quod est, melior ostendi debet.
Munter. (. /-ч » , ^ \ ' 'л ч> ' ~ ? f / л/ л
Fragm. Patr.
Grease, i. ° UvK ev то) Aeyetv,
' ' ссЛЛ ev TW' eivai o KoeiTTWv
r oeiKWcruai
P офе/Xet [/ l <pi\eî].

30 3. Quod igitur opus monstrabunt per semetipsos a Salvatore,

sive a Matre ipsorum factum, aut majus, aut splendidius, aut ra-
tionabilius his quae facta sunt 6 ab hoc, qui haec omnia disposuit?
1 Irenaus was evidently a reader 4 Cf. p. 3.
of Horace, and had in his mind the 5 Hoc fragmentum Fridericus Miln-
Horatian, tribus Anticyris caput insana- teros e Codice Vaticano MDLIII, quo
bile. (A. P. 300.) continentur Oatenœ, exscripsit et frag-
a Kpelrruv. The Cleem., Ae. and mentis Patrum Grcec. {Fasc. 1. p. 54)
Meec. п. MSS. Melior. The Edd. publici juris fecit. In Codice citatum
have Meliorem. Compare the Greek est fragmentum his verbis: tov àyiov
fragment below, and its translation. УЫрушТои èic tov f$ ê\éyxov Ka^ àva-
3 Grœce, wpbs oís Ktxfran тоХХо! rpoiríjs tíjs -^evbiavvpjov yvúo-em. Stieb.
tûv ívoifTbiv. Bill. e The Hebrew comparative.
 PR^SUMTIO. 363
Quos cœlos firmaverunt ? quam terram solidaverunt? quas emiserunt lib.ii.xiv.
Stellas ? vel quae luminaria elucidaverunt ? quibus autem circulis in- "R, il ц и.
frsenaverunt ea? vel quas pluvias, vel frigora, vel ^ives, secundum xxx- 3-
tempus, et secundum unamquamque regionem aptabilia, adduxerunt
terrae? Quem autem calorem et siccitatem e contrario apposuerunt
eis? aut quae flumina abundare fecerunt ? quos autem eduxerunt fon
tes ? 2 quibus autem floribus et arboribus adornaverunt earn quae est
sub ccelo ? vel quam multitudinem animalium formaverunt, partim
quidem rationabilium, partim autem irrationabilium, universorum
forma ornatorum? Et reliqua omnia quae per virtutem Dei
sunt constituía, et sapientia ejus gubernantur, quis poterit per
singula enumerare, vel investigare magnitudinem sapientiae ejus,
qui fecit, Dei ? Quid autem ilia quae super cœlum, et quae non
praetereunt, 3 quanta sunt, Angeli, Archangeli, Throni, Domina-
tiones, Potestates innumerabiles ? Adversus quod igitur unum
opus ex his semetipsos e contrario constituunt ? Quid tale osten-
dere habent per semetipsos, vel a semetipsis factum, quando et
ipsi hujus factura et plasmatio sint ? Sive enim Salvator, sive
Mater ipsorum (ut propria ipsorum dicamus, per sua ipsorum
propria mendaces eos arguentes) usa est hoc, ut dicunt, ad facien-
dam imaginem 4eorum quae intra Pleroma sunt, et ' contemplationis
universa? quam vidit circa Salvatorem ; tanquam meliore hoc, et
aptabiliore ad faciendam voluntatem suam per eum, usa est : tan-
torum enim imagines nequáquam per inferiorem, sed per meliorem
6deformavit.
0. 182. 4. Erant enim et ipsi tunc, "sicut ipsi dicunt, exsistentes con- 30,4
ceptio spiritalis secundum Tcontemplationem eorum qui 8erga
Pandoram sunt satellites dispositi. Et hi quidem 9vacui perse-
verabant, nihil per eos perficiente Matre ; 10 vel per Salvatorem
1 nivel. Massüet and Stieren s dcformavit, as elsewhere, is the
have universa, but Irenaus plainly has translation of Цсцбрфокгс.
in hie mind the sublime words of Job 8 sicut ipai. The Clebm. MS. has
ch. xxxviii, without directly quoting .simply sicuti, the Voss, copy has
them, with which Grabe's reading nivct ipsi.
entirely harmonises. 7 ßewplns, cf. pp. 41, 50.
s Tiai Hvdtaiv ÍKÓ(Tf¿naav rty inr* 8 erija, irepl.
ovpavov, id est, tt¡v yí¡i>, terram. Bill. 9 The punctuation is altered by
3 quanta. Qualia poneré debuisset placing a semicolon after Matre, instead
Interpret. Grabe. of a comma, as in Grabe's edition.
4 jEonet is so often expressed as a Massoet rejects even this, and puts in
feminine noun, that earitm in the Clerm. a parenthesis (nihil ... Salvatorem). See
copy is by no means an improbable next note.
reading. 10 vel is cancelled by Massuet, and
 364 IN DEMIUßGUM
uBii.xivi 4. inutilis conceptio, et ad nihilum apta, nihil enim per eos apparet
mass. п. factum. Qui autem emissus est secundum eos Deus, inferior
XXX. 4.
ipsis exsistens secundum argumentationem eorum, animalem enim
eum esse volunt, in omnia operator, et efficax, et aptabilis fuit,
uti per eum omnium imagines fièrent : et non tantum quae viden-
tur hœc, sed et invisibilia, Angelí, Archangeli, Dominationes,
Potestates, et Virtutes, per hunc omnia facta sunt, videlicet velut
per meliorem, et qui possit voluntati deserviré. Nihil autem per
hos Matrem apparet fecisse, quemadmodum et ipsi confitentur;
uti juste quis sestimet eos abortum fuisse male parientis Matris
ipsorum. Non enim obstetrices earn obstetricaverunt, et propterea
velut abortum projecti sunt, in nihilum utiles, ad nullum opus
facti Matri. Et semet meliores vocant eo per quern tanta et
talia facta sunt et disposita, quando et per suam argumentationem
ïperquam inferiores multum inveniuntur. |Ac velut duo ferramenta
operaría, vel organa duo cum sint, ex quibus alterum quidera
semper in manibus et in usu artifex habeat, et per illud faciat
quanta velit, et ostendat artem et sapientiam suam ; alterum
autem vacuum atque otiosum perseveret, et sine operatione, per
quod nihil omnino apparet faciens artifex, et in nullam actionem
eo utens : deinde dicat quis inutile hoc et vacuum atque otiosum
melius esse et pluris illo quo utitur in opere, per quod et glorifica-
tur ipse artifex : hie igitur 2 hebes esse juste arbitrabitur qui sit
talis, et mentis suae non compos. Sic autem et hi, semet spiritales
et meliores dicentes, et Demiurgum animalem, et propter hoc
superascendere, et intra Pleroma penetrare ad viros suos, sunt
enim fœminse quemadmodum ipsi confitentur, Deum autem in
feriorem et propter hoc manere in medietate, et hujus nullam
ostensionem afferentes : qui enim melior est, ex operibus osten-
ditur : omnia enim opera a Demiurgo facta sunt ; per semetipsos
autem nihil dignum ratione factum ostendere habentes, insani
sunt summa et insanabili insania, j
bÔ, £ Si autem contenderint dicere, quoniam quaecunque sunt
quidem materialia, ut puta cœJum, et universus qui infra 3eum
continetur mundus, a Demiurgo facta sunt ; quotquot autem
V|5 v +spiritaliora his, ilia quœ sunt super cœlum, ut puta Principia,
Stibren copies him ; and it is not found els oiSh xPWfaV'
in theCLEßM. copy; still the other MSS. 1 fid\a афодра i\árrovs.
have it, and it is therefore retained ; the a The MSS. agree in the false read-
Greek may have been, (coi t¡ dià tov ing habens.
2wt%)os [öew/)/os ее] ¡rtfXX^is кес<), rai 3 eum, oipavbv, se. •
 BLASPHEMIA. 365
Potestates, Angelí, Archangeli, Dominationes, Virtutes, per spi- lib. il xivi.
m im. ritalem enixionem, 1 quod semetipsos esse dicunt, facta sunt : вн. п. iw.
primo quidem ex 2dominicis Scripturis ostendimus, omnia quae m- 6-
prcedicta sunt, visibilia et invisibilia, ab uno Deo facta. Non eniin
sunt magis idonei hi quam Scripturœ : пес relinquentes nos eloquia
Domini, et Moysem, et reliquos prophetas, qui veritatem praeco-
naverunt, his credere oportet, sanum quidem nihil dicentibus,
instabilia autem delirantibus. Deinde etiam si per ipsos ea quae
sunt super cœlos, facta sunt; dicant nobis, quae sit invisibilium
natura, enarrent numerum Angelorum, et ordinem Archange-
lorum, demonstrent Thronorum sacramenta, et doceant diversita-
tes Dominationum, Principatuum, et Potestatum atque Virtutum.
Sed non habent dicere : non ergo per eos facta sunt. Si autem a
Demiurgo facta sunt haec, sicut et facta sunt, et sunt spiritalia et
sancta ; non est ergo animalis hic qui spiritalia perfecit, et soluta
est illorum magna blasphemia.

CAP. XLVII.
De assumtione Apóstoli vsque ad tertium ccelum; et.
cur dixit, sive in corpore, sive extra corpus: nec-
non, ostensio quod non sit animalis Demiurgus.
1. Quoniam enim sunt in cœlis sjnritales j;onditioneSj universae
clamant Scripturse, et Paulus autem testimonium perhibet, quo- ^( j
niam sunt spiritalia, usque ad tertium cœlum raptum se esse 2 cor. xu. г,
significans 3et rursum, delatum esse in paradisum et audisse verba
inenarrabilia, quae non licet homini loqui. Et quid illi prodest,
aut in paradisum introitus, aut usque in tertium ccelum assumtio,
cum sint omnia illa sub potestate Demiurgi, si eorum quae super
Demiurgum dicuntur mysteriorum speculator et auditor inciperet
fieri, quemadmodum audent quidam dicere ? Si enim uti earn quae. 1
est super Demiurgum disceret dispositionem, nequáquam in his ■
quae sunt Demiurgi remansisset, ne ipsa quidem universa per-
speculatus, (restabat enim eî adhuc secundum illorum sermonem
4quartum cœlum, uti appropinquaret Demiurgo, et subjectam
1 Compare p. 360, 3. from the third heaven to which S. Paul
8 i.e. Kvplwv урафшг. was admitted, and which in the entire
3 et rursum, and again, in other series would make the seventh. Restabat
words, not, on another occasion. indicates this interpretation, hy way of
4 quartum cœlum, i. e. reckoning balance of the entire hebdomad.
 366 NON HERETIC! SPIRITALES.
lib. п. septenationem videret), sed reciperetur fortasse vel usque ad
oiJîi. iv. medietatem, id est ad Matrem, uti ab ea disceret quae sunt intra
MASS. II. ' ... ...
XXX. 7. Pleroma. Poterat enim qui est intus homo ejus, qui et loquebatur
in eo, invisibilis exsistens, quemadmodum dicunt, non tantum usque
ad tertium cœlum, sed 'et usque ad Matrem illorum pervenire. Si
enim se, hoc est ipsorum hominem, statim supergredi dicunt
Demiurgum, et abire ad Matrem, multo magis utique 2 Apostoli
homini hoc evenisset : nec enim prohibuisset ilium Demiurgus, jam
et ipse subjectus Salvatori, ut dicunt. Si autem et prohibuisset,
nihil profecisset; non enim possibile est eum Patris providentia
fortiorem esse, 3et hsec cum interior homo invisibilis etiam a
Demiurgo esse dicatur. Quoniam autem illevelut magnum aliquid
et prœclarum, earn qua; fuit usque ad tertium cœlum assumtionem
enarravit, non utique isti super septimum cœlum ascendunt : non
enim sunt meliores Apostólo. 4 Si seipsos dicant differentiores,
ex operibus arguentur : nihil enim ab illis tale jactitatum est. Et G- »»*
propter hoc adjecit: Sive in corpore, sive extra corpus, 6Deus seit:
д i; 6 uti ñeque corpus non particeps putaretur esse visionis ejus, quippe
quasi et ipsum participaturum eorum quae vidisset, et audisset: nec
rursus propter pondus corporis dicat quis eum amplius non esse
; assumtum, sed ideo usque illuc permittatur etiam sine corpore
'sacramenta perspicere spiritalia, quae sunt Dei operationes, qui
fecit cœlos et terrain, et plasmavit hominem, et posuit in paradiso,

1 et is added from the Clemi. MS.
as giving force to the Greek idiom, e. g.
où phvov. . . . á\Xá Kai ííwí тт}$ p..
3 Apostoli homini. In lieu of supply
ing interiori, as Gkabe, Massuet and
Stieben propose, we might read Apostó
lico; but a good sense is to be extracted
from the words as they stand, viewing
them in apposition with ipsorum homi
nem, their own human nature, having
as its correlative an Apostle's human
nature ; cf. sup. qui est intus homo ejus.
3 Et hsec Grceco riiu dixit Jnterpres
pro, idque. Bill. A distinction is drawn
in the Didasc. Or. between the material
fire that will consume the world of
matter, and the more subtle and imma
terial instrument of wrath, that con
stitutes the punishment of evil spirits.
Tod irvpbs tô p.èv ffwucLTiKbv cufiáríxiv
äwrerai тбмтыу, tô be Kaöapbv Kai àaé-
p.arov atruipdrw tpaalv йтгте<гва1, otov
baipbvwv, àyyéXwv ttjs irovvplas, aùrov
Tov Staß6\ov. § 8 1. (Refers to p. 361.)
4 The Clerm. MS. has Licet semet-
ipsos. Differentiores Grace Situpoporré-
povt. p. 279, n. 5.
s The text is quoted defectively.
The Gr. has ovk alba twice, the Syr. once.
Non is retained before particeps, as in
serted by Grabe on the faith of Arund.
and Voss, and Clerm. MSS. Massuet
rejects the negative; but upon critical
principles, the three excellent MSS. in
which it is found should be conclusive
for its retention.
6 Uti neque . . . amplius, ovbè ha тЬ
сйра oi Koivbivbv . . . oibè ira\iv . . . fia\-
Xoc.
7 (Sacramento, uvor-fipia.
 NON DEMIURGUS ANIMALIS. 367
speculatores fieri eos, qui similiter ut Apostolus valde sunt per- lib. и.
fecti in dilectione Dei. ob- ii >»•
MASS. II.
m. íes. 2. Et spiritalia itaque hie fecit, quorum usque ad tertium XXX. 8.
cœlum speculator factus est Apostolus : et inenarrabiles sermones,
quos non licet homini loqui, quoniam sint spiritales, et ipse hie I0r
praestat dignis, quemadmodum vult, hujus enim est paradisus : et
vere est spiritus Dei, sed non animalis Demiurgus, alioquin nun-
quam spiritalia perfecisset. Si autem animalis hie, per quern
facta sunt spiritalia, référant nobis. Sed ñeque 1 [per] enixionem
Matris suae, quod semetipsos esse dicunt, factum esse quid osten-
dere habent. Hi enim non tantum aliquid de spiritalibus, sed ne
quidem muscam, aut eulieem, aut tale aliquid ex his quae sunt
contemtibilia animaba pusilla perficere possunt, praeter earn
rationem, quae ab initio a Deo per seminum demissionem in his
quae sunt ejusdem generis, naturaliter facta sunt, atque fiunt
animaba. Sed ne quidem a sola Matre factum aliquid; 2 dicunt
emissum hunc Demiurgum, et Dominum universae operationis.
Et eum quidem, qui sit universae operationis Demiurgus 3et
Dominus, animalem esse dicunt, se autem spiritales, qui nullius
operationis fabricatores sunt aut domini, non solum eorum quae
sunt extra eos, sed ne quidem corporum suorum. Multa denique
saepe secundum corpus patiuntur nolentes, vocantes se spiritales 2
et meliores Demiurgo .j Juste igitur a nobis arguentur porro et 50/3
longe 4 divertisse a veritate. Sive enim per hunc, quae facta sunt,
fecit 8Salvator; non inferior ipsis, sed melior esse ostenditur,
quando et horum ipsorum invenitur factor : nam et ipsi sunt ex
his quae facta sunt. Quomodo itaque consequens est, hos quidem
spiritales esse, hunc autem ipsum per quem et facti sunt, anima
lem? Sive, (quod et solum est verum, quod et per plurima
ostendimus, velut liquidissimis ostensionibus), ipse a semetipso
fecit libere et ex sua potestate, et disposuit, et perfecit omnia, et

1 Qper] first introduced by Feuab- 6 According to the Valentinian

DENT, has no place in any MS.
3 TrpoßeßXrj/jUvov TÓvfc, tfxuri, rbv
krjpxovpybv, /ecu \\vpiov (sub. (nnjpxévat)
Triads tt}s irpayfiartías.
3 et seems to represent à\\à aal in
the Greek, the Clerm. MS. having
sed et.
4 divertisse*, the passive áiro<rTpé-
феавои being rendered as middle.
hypothesis the Saviour, acting by the
Demiurge, unconscious that himself was
the agent of a superior power, created
the world. See the passage and the
note to which Grabe refers, in which
the words of Heracleon, an immediate
follower of Valentinus, are quoted.
Spiciteg. Hcer. Scec. 2. Tom. n, pp. 87,
134. Compare p. 266, note 2.
 368 IliERETICORUM OMNIUM
ив. и. est 'substantia omnium voluntas eius; solus hie Deus invenitur,
xlvii. 2.
MAss'iï' 4й' omn'a fecit, solus omnipotens, et solus Pater condens et
xxx- 9 faciens omnia, et visibilia, et invisibilia, et sensibilia, et insensata,
Heb. к з. et cœlestia, et terrena, Verbo virtutis suce ; et omnia aptavit et
disposuit sapientia sua, et omnia capiens, solus autem a nemine
eapi potest : ipse fabricator, ipse conditor, ipse inventor, ipse
factor, ipse Dominus omnium: et ñeque praeter ipsum, ñeque
super ipsum, ñeque Mater, quam illi admentiuntur ; nec Deus
~-^ alter, quem Marcion affinxit ; nec Pleroma xxx Жопит, quod
vanum ostensum est; neque Bythus, nec Proarche; 2neque cœli;
3nec lumen virginale, пес .Жоп innominabilis, nec in totum quid- g. ш.
quam eorum, quae ab his, et ab omnibus hœreticis delirantur. Sed
solus unus Deus fabricator, hie qui est super omnem principalita-
tem, et potestatem, et dominationem, et virtutem : hie Pater, hie
Deus, hie conditor, hie factor, hie fabricator, qui fecit ea per
semetipsum, hoc est per 4 Verbum et per Sapientiam suam, ccelum
et terram, et maria, et omnia quae in eis sunt : hie justus, hie
bonus: hie est qui formavit hominem, qui plantavit paradisum,
qui fabricavit mundum, qui diluvium induxit, qui Noë salvavit :
Matt.xxiua. hie Deus Abraham, et Deus Isaac, et Deus Jacob, Deus vivorum,
quem et lex annuntiat, quem Prophetse prœconant, quem Christus
revelat, quem Apostoli tradunt, quem Ecclesia credit. Hic Pater
Domini nostri Jesu Christi, per Verbum suum, qui est Filius ejus,
per eum revelatur et manifestatur omnibus, quibus revelatur:
cognoscunt enim eum hi, quibus revelaverit Filius. Semper autem
coëxsistens Filius Patri, olim et ab initio semper revelat Patrem,
et Angelis, et Archangelis, et Potestatibus, et Virtutibus, et
omnibus, quibus vult revelare [/. I. revelari] Deus.

1 The translator perhaps had oiaía by
mistake for oírla, and wrote substantia
instead of causa; certainly such an
emendation would add force to the pas
sage; for whereas Demiurge made with
out being the cause of all things, here
causation as well as creation would be
ascribed to the Deity ; and there would
be a regular rise in the subject, from
TroLtïv, Ko&iieiv, reXeîv, to the source of
all causation.
2 In the system of Simon Magus
the first pair of his principal Hectad of
seons were TSovs and 'Ewlvoia, other
wise Oipavbs and Tí). HlPP. Ph. VI. 1 3.
He borrowed the notion apparently from
Plato, e. g. the closing words of the
Timœus are, elxiip rov vor\rov debs
alo-drrrbs, uéyitrros кal tipiaros KdWiarós
те Koi reXeúraros yéyovcv els oipavbs
оде, aovoyevi)s íú¡>.
8 i. e. Barbelo, p. 221.
4 Verbum et Sapientiam, the syno
nyms in IV. xxxvii. of Filius et Spiritus.
Sunt is omitted by the Clebm. MS., i. e.
Kaï vivra èv airáis.
 COMPENDIOSA REFUTATIO. 369
LIB. H.
xlviii. 1.
CAP. XLVIII. Klï!
xxxi. 1.
Quomodo ea quae adversus Valentinum dicunturj отпет
evertunt hceresin.
1. Destkuctis itaque his qui a Valentino sunt, omnis ^t "1
haereticorum eversa est multitude». Quae enim et quantum adversus
Pleroma ipsorum et ad ea quae extra sunt diximus, ostendentes
quoniam concludetur et circumscribetur Pater universorum ab eo
quod extra eum est, (si tamen extra eum aliquid sit) ; et quoniam
necesse est multos quidem Patres, multa autem Pleromata, et
multas mundorum fabricationes, ]ab aliis quidem coeptas ad alteras
autem deficientes, esse secundum omnem partem; et universos
perseverantes in suis propriis, non curióse agere de aliis, in quibus
ñeque participatio, ñeque communio aliqua est eis ; et nullum alium
omnium esse Deum, sed solam esse omnipotentis appellationem :
m. 164. et adversus eos qui sunt a Marcione, et Simone, et Menandro, vel
quicunque alii sunt, qui similiter dividunt earn quae secundum nos
est conditionem a Patre, similiter erit 2 ad eos aptatum. Quanta
autem rursus diximus adversus eos, qui dicunt omnia quidem com-
prehendere Patrem universorum; earn autem quae sit secundum
nos conditionem non ab eo esse factam, sed a Virtute quadam
altera; vel ab Angelis ignorantibus Propatorem, in immensa
magnitudine universitatis circumscriptum centri vice,' velut macu-
lam in pallio ; ostendentes quoniam non est verisimile alium quem-
dam earn quae secundum nos est conditionem fecisse quam Patrem
universorum ; et adversus eos qui sunt a Saturnino, et a Basilide,
_^ et Carpocrate, et reliquos Gnosticorum, qui eadem similiter dicunt,
idem dicetur. Quae autem de prolationibus dicta sunt, et .¿Eonibus,
et deminoratione, et quemadmodum instabilis Mater ipsorum,
similiter 3evertit Basilidem, et omnes qui falso cognominantur
4agnitores, aliis nominibus eadem similiter dicentes; magis autem
quam hi squi ea quae sunt extra veritatem transferentes ad
o. lee. characterem suae doctrinœ. Et quœcunque sunt quae de numeris
diximus, adversus omnes, qui in hujusmodi speciem deducunt quae
1 ¿¿ íXXwy líbi ipxoiiévas, eis SXXas 8 qui is found in all MSS. May not
Sè diroXvyodaas. Cf. II. i. тда have stood for toútwv (see p. ?, n. 5)
s ad eos, applying to quicunque alii. in the following passage, fiâWov 5e
3 ¿—àvarpéTd. tûv, rà rfjs á\7;6Was цетафёрота* ?
4 Agrtitnres, yvueTinol. rà Gentile philosophy.
 370 rii^STIGIA SIMONIS.
lib. и. sunt veritatis, et dicentur. Et quœcunque dicta sunt de Demiurgo,
GR iilivi. ostendentia quod hie solus est Deus et Pater universorum; et
MASS. II. *
xxxi- qusecunque adhuc dicentur in sequentibus libris, adversus omnes
dico haereticos; eosquidem qui sunt mitiores eorum et humaniores
'avertes et confundes, ut non blasphèment suum conditorem, et
factorem, et nutritorem, et Dominum, ñeque de labe et ignorantia
genesin ejus affingere: feroces autem, et horribiles, et irratio-
nabiles effugabis a te longe, ne amplius sustineas verbositates
eorum.
lj -j ^ 2. Super haec arguentur qui sunt a Simone, et Carpocrate,
et si qui alii virtutes operari dicuntur : non in virtute Dei, ñeque
. in veritate, ñeque 2 in beneficiis hominibus facientes eaquae faciunt;
sed in perniciem et errorem, per mágicas elusiones et universa
fraude, plus lœdentes quam utilitatem prœstantes his, qui credunt
eis, in eo quod seducant. Nec enim csccis possunt donare visum,
ñeque surdis auditum, neque omnes daemones effugare, praeter eos
qui ab ipsis immittuntur, si tarnen et hoc faciunt ; neque debiles,
aut claudos, aut paralyticos curare, vel alia quadam parte corporis
vexatos, quemadmodum ssepe evenit fieri secundum corporalem
infirmitatem ; vel earum quae a foris accidunt infirmitatum bonas
valetudines restaurare ; tantum autem absunt ab eo ut mortuum
Euseb. H. E. 'YoarovTOV êè àiroèéovcri tov veiepov iyeîpai, кабин 6 Kvpioç
Ñiceph.H. E. « \ t ч / n\ л \ » « ií\ j /
iv. 13. rjyeipe, Kai oi атго<тто\01 oía irpotrev^jç, Kai ev ту aoe\(pOTr¡Ti
ttoWÙkiç §ià то àvayKaïov, т^у ката tottov e/c/cXijcr/a? Tràutjç
aiTtjcrafieviji /лета vr¡<TTelaí iroWtji ка! XiTavelaç, етге&тре-^ге
то TTvevLia tov TeTeXeXewTiy/сотоу, /caí ê^apiaOt] ¿ avOpwiroç
Tali ev^aît twv áylwv
excitent, quemadmodum Dominus excitavit, et Apostoli per ora-
tionem, et in fraternitate saepissime propter aliquid necessarium,
ea quae est in quoquo loco Ecclesia universa postulante per jeju-
nium et supplicationem multam, reversus est spiritus mortui, et
donatus est homo orationibus sanctorum, ut ne quidem credant
hoc in totum posse fieri: 3esse autem resurrectionem a mortuis,
agnitionem ejus quae ab eis dicitur, veritatis.
1 A verlern et confundens in apposi- counterpart in the apodosis,/eroceîoii<m
tion with dico, can scarcely be accepted, .... effugabis a te longe.
as Grabs suggests, for even a possible a i. e. in beneficia, iw' eiepyeâLais.
reading; the protasis, eos quidem 3 Explicatius Tertullianus Libr.
averies et confundes, has too marked a de Hesurrect. (cap. 19). Resurrectionem
 INSPIRATIO DEMONIACA. 371
3. Quando igitur apud eos quidem error, et seductio, et ub.il 3
xlviii. 3.
mágica phantasia in speculatu hominum impie fiat ; in Ecclesia GR. II. lvi.
MASS II.
autem miseratio, et misericordia, et firmitas* et Veritas ad opitula- xxxi- 3-
-~ tionem hominum, non solum sine mercede et gratis perficiatur,
sed et nobis ipsis quae sunt nostra erogantibus pro salute hominum,
et ea, quibus hi qui curantur indigent, ssepissime non habentes, a
nobis accipiunt : vere et per hanc speciem arguuntur a divina
substantia, et benignitate Dei, et virtute spiritali in totum extranei ;
fraude autem universa, et Jadinspiratione apostatica, et operatione
daemoniaca, et phantasmate idololatriae per omnia repleti, pre
cursores vero sunt 2draconis ejus, qui per hujusmodi phantasiam
3abscedere faciet in cauda tertiam partem stellarum, et 4dejiciet Rev. x«. 4.
eas in terram : quos similiter atque ilium devitare oportet, et
quanto majore phantasmate operari dicuntur, tanto magis ob
servare eos, quasi majorem nequitiae spiritum perceperint. 5 Quam
prophetiam si observaverit quis, [adj. et] eorum diurnam con
versations operationem, inveniet unam et eandem esse eis cura
dœmoniis conversationem.
G.w. 4. Et hsec autem quae est erga operationes impia ipsorum Л.
sententia, quae dicit oportere eos in omnibus operibus etiam qui-
buslibet malis fieri, ex Domini doctrina dissolvetur: apud quem M^tt v-21 el

mortuorum manifeste annnnciatam, in translation, I imagine, of irape/jnrvevtrei,

imaginariam signifkationem distorquent,
asseverantes mortem etiam ipsam spirit-
aliter intclligendam. Non enim banc
esse— discidium corporis et animi, sed
ignorantiam Dei, per quam homo mor-
tuns Deo, non minus in errore jacucrit,
quam in sepulchro. Ilaquc et resurrec-
tionem earn rindicandam, qua quis audita
veritate redanimatus et revivificatus Deo,
ignorantiœ morte discussa, relut de sepul-
chro veteris hominis eruprrit.—Мое dent-
que ingenio etiam in colloquiis sœpe nostros
deciptre consueverunt, quasi et ipsi resur-
rectionem admittant. Y<r, inquiunt, qui
in hoc carne non resurrcxeril—Tacite
autem seniiunt, Vce qui non, dum in hac
carne est, cognorerit arcana hœretica : hoc
est enim apud illos rcsurrectio. Feuard.
1 adinspiratione is printed by Mas-
suet and Stieren, instead of Grabe's
ab inspirations, but they assign no force
to the additional particle. It is the
false inspiration, аз rapaTpetrßela is
falsa legatio.
a Draconis. Ánti-Christumventurum
in dido Apocalypseos loco intellexit Ire-
nœtis, quern et alii postea Patres sunt
sccuti. Grabe, vero, i. e. vere.
3 The Clerm. and Voss. MSS. have
abscidere, but if this verb had been used,
it must have been in the passive.
4 Dejicict. Omnia MSS. nostra habent
dejicere. Grabe. This may give another
instance of corruption in the Greek text
prior to the translation ; and the con-
sent of MSS. may be accounted for on
the supposition that the translation ex-
presses KaTa,3ôXX£U'instead of ката/ЗалеГ.
6 This reading, adopted by Massuet
from the Clrrm. MS., is far preferable
to the ordinary text as given by Grabs,
Quapropter etiam, only the copula is
required, as inserted above between
brackets.
 372 CHBISTUM NOMINANTES H^RETICI
Lia п. non solum qui mœchatur, expellitur, sed et qui moechari vult : et
иУд non solum qui occidit, reus erit occisionis ad damnationem, sed et
ххх"- '• qui irascitur sine causa fratri suo : qui et non solum non odire
homines, sed et inimicos diligere jussit : et non solum non pejerare,
sed nee jurare prœcepit ; et non solum [non] male loqui de proxi-
mis, sed ne quidem racha et fatuum dicere aliquem ; si quo minus,
reos esse hujusmodi in ignem gehennœ : et non tantum non percu-
tere, sed et ipsos percussos etiam alteram prœstare maxillam : et
non solum non abnegare quae sunt aliena, sed etiam si sua aufe-
rantur, illis non expostulare : et non solum non lœdere próximos,
ñeque faceré quid eis malum, sed et eos qui male tractantur
magnanimes esse, et benignitatem exercere erga eos, et orare pro
eis, uti pœnitentiam agentes salvari possint ; in nullo imitantes
nos reliquorum contumeliam, et libidinem, et superbiam. Quando
igitur ille, quem isti magistrum gloriantur, et eum multo meliprem,
* j| et fortiorem reliquis animam habuisse dicunt, cum magna diligentia
quœdam quidem jussit fieri quasi bona et egregia, quibusdam
autem abstinere non solum operibus, sed etiam his cogitationibus
quœ ad opera ducunt, quasi malis et nocivis et nequam : quem-
admodum magistrum dicentes talem fortiorem et meliorem
reliquis, deinde quae sunt contraria ejus doctrinœ manifeste prœ-
r cipientes, non confundantur ? Et si quidem nihil esset mali aut
rursus boni, opinione autem sola humana, quœdam quidem injusta
Matt, xüi.43. qusedam autem justa putarentur, non utique dixisset dogmatizans,
[id est docens :] Justi autem fulgelunt sicut sol in regno Patrie
Matt, xxv.41. eorum:
Marc. ix. 44, . . injustos
J autem
, . et qui
. . non faciunt opera
Г . Jiustitiœ, mittet
4в, 48. m гдпет œtemum, ubi vermis ipsorum non morietur, et ignis non
exstinguetur.

CAP. XLIX.
Eversio Hœreticorum omnium in Us, quibus non com-
municant cum Valentino.
V 1. Adhuc etiam dicentes, oportere eos in omni opere et in
omni conversatione fieri, ut, si fieri possit, in una vitse adven-
tatione omnia perficientes ad perfectum transgrediantur ; eorum
quidem quœ sunt ad virtutem pertinentia, et laboriosa et gloriosa
et artificialia, quœ etiam ab omnibus bona approbantur, nequá
quam inveniuntur conati faceré. Si enim oportet per omne opus,
et per universam ire operationem; primo quidem oportebat
 A CHRISTO ALIENANTUE. 373

omnes 1 se ediscere artes, quaeeunque illae sive in sermonum ^rationi- lib. п. xi¡«.
bus, sive in operibus 2 consumantur, sive per continentiam edocentur, GjJ^y
et per laborem, et meditationem, et perseverantiam percipiuntur ; xxxii- 2-
ut puta omnem speciem Musiese, et Computationis, et Geo-
metriae, et Astronomiae, et universa quae in sermonum rationibus
occupantur: adhuc etiam Medicinam universam, et herbarum
scientiam, et eas quae ad salutem humanam sunt elaboratae ; et
picturam, et statuarum fabricationem, et aerariam artem, et mar-
morariam, et similes his : 3ab his autem omnem speciem rustica-
tionis, et veterinariae, et pastoralis, et opificum artes, quae dicuntur
pertransire 'universas artes, et eas quae eerga mare vacant, et
ecorpori student, et venatorias, et militares, et regales, et quot-
18a quot sunt, quarum nec decimam, nec millesimam partem in tota
vita sua elaborantes ediscere possunt. Et horum quidem nihil
conantur addiscere, qui in omni dicunt semetipsos oportere fieri
opere, ad voluptates autem et libidinem, et turpia facta dever-
gentes, 7a semetipsis judicati cum sint secundum doctrinam suam ;
quoniam enim desunt eis quae praedicta sunt omnia, ad correp-
tionem ignis adibunt. Qui quidem Epicuri philosophiam, et
Cynicorum indifterentiam aemulantes, Jesum magistrum glori-
antur, qui non solum a malis operibus avertit suos discipulos, sed
etiam a sermonibus et cogitationibus, quemadmodum ostendimus. л „
2. Dicentes autem, se 8 ex eadem circumlatione cum Jesu J«i¿
habere animas,} et similes ei esse, aliquando autem et meliores, ad
opera "producti quae ille ad utilitatem hominum et firmitatem

1 № as elsewhere for eos. But the
Abundel MS. has edicere. ТЬеСшвм.
copy shews a considerable lacuna from
primo quidem to statuarumfabricationem
inclusive.
s According to the popular distinc
tion of the arts, &c. into intellectual and
practical science. Authority is wholly
in favour of comumantur, but the sense
and context alike require consumman-
tur, теЛеюйтеи.
3 ab his. The translator's copy may
have had áir6 toi/tow, arising out of irl
toútois, hœc imuper.
* rjjx eyuv/cXoiraiSelay StaxtpSv.
5 erga mare vacant, <tol ràs vepl 6d-
\aaaav <rirovíafoüras, i. e. the arts of
maritime life, which are many, as fish-
VOL. I.
ing, ship-building, navigation, &c. Heu-
mann, so often quoted by Stieben, is
here more than unusually unfortunate,
erya mare being, in his opinion, (pya
цырй ! Stieben allows him to speak
for himself in a longer note than usual ;
which alone makes the notice necessary.
Compare p. 383, n. 3.
* corpori student, yvp.va<rTiicas.
7 aùroKardKpiToi öVres.
8 ex eadem circumlatione, ík tíjj ai-
irepupopii, see pp. 165, 204, 206.
9 Ast compulsos potius Interpres red
oleré debuisset rpony/iévovs. Grabe. But
the translation indicates a nominative
participle, in apposition with dicentes
and the subject of inveniuntur ; such a
word we may have in wapnyiiivoi.
24
 374 IN ECCLESIA
lib. п.хих. fecit, 1et nihil tale nec simile, neque secundum aliquid in compara
is^ ïï'' ^onem <luod venire possit, perficere inveniuntur. Sed et si aliquid
xxxii- & faciunt, per magicam, quemadmodum diximus, operati, fraudu-
lenter seducere nituntur insensatos : fructum quidem et utilitatem
nullam prsestantes, in quos virtutes perficere se dicunt ; addu-
centes autem 2pueros investes, et oculos deludentes, et phantas-
mata ostendentes statim cessantia, et ne quidem 8stillicidio
temporis perseverantia, non Jesu Domino nostro, sed Simoni м. 166.
mago similes ostenduntur. Et ex hoc autem quod Dominus
surrexit a mortuis in tertia die, 4firmum esse, et discipulis se
manifestavit, et videntibus eis receptus est in cœlum, quod ipsi
morientes, 5et non resurgentes, neque manifestati quibusdam,
arguuntur in nullo similes habentes Jesu\anima§7

Euseb. и. е. 3. Et Sè Kai tov Kvpiov <pavTa<riw§wç та тошита тге-

Ñicenh НЕ ' л г у \ \ t \ 1 г » ч »V
iv. îi voitiKevai (ptjcrovcriv, eiri та тгро<рг]т1ка avayovTeç ûvtovç, e£
avTwv èirièel^ofiev, -каута ovtwç irepï аьтоО Kai vpoeiprjcrOat,
icai yeyovévai ßeßalwf, Kai avrov ¡xóvov eîvai tov vlov tov
Qeov. Aio Kai iv tw ¿Kelvov ovóftaTi ol aXiyOw? avTOv fiaQr¡Tai,
тгар" avrov XaßovTef t>]v ^ápiv, èiriTe\ovaiv èir evepyetrla

3. Si autem et Dominum per phantasmata hujusmodi fecisse

dicunt, ad prophetica reducentes eos, ex ipsis demonstrabimus,
omnia sic de eo et praedicta esse, et facta firmissime, et ipsum
solum esse Filium Dei. Quapropter et in illius nomine, qui vere
illius sunt discipuli ab ipso accipientes gratiam, perficiunt ad
1 et is inserted on the faith of the prorsus superabundant. Geabe ; but the
Clebm. MS., which, however, omits words may be maintained, if not in their
nihil. position, at least in the context, the
3 pueros investes, i. e. Necdumpuber- constructional sequence of the passage
täte vestitos. Investis is the male cor- being this: Ka¿ ек toótov dè, 6ri à
relative of virgo. Teetull. de Tel. Virg. Kipios àvéarri, nal tóís цавг/тая iavrbv
8. Si virgo mtdier non est, же vir inves- itpavépuat ßißawv eîvai, втч airrol
tis est. The reader is referred to the йжоварбгте! . . . i~\èyxovTal & oibevl 1%оу-
curious particulars recorded by Hippo- res. к.т.Х., the words firmum esse having
LTTDB with reference to the trained their proper place, as immediately intro-
children of impostors and jugglers. ducing the apodosis that they precede,
Philosoph. IV. 28. quod ipsi morientes, &c.
3 Ътауру ХрЬ"0" id clepsydras aüu- 5 An allusion, I think, may be
sit Irenaus; nui librarius vitiose pro traced here to the circums|ances that
ffnyfijj scripserit, qme vox proprie mo- attended the death of Simon Magus as
mentum significat. Gbabe. recorded by Hippolttus. See p. 195,
4 Firmum esse. Duce istœ voces hie n. 1.
 CHARISMATA. 375
t¡¡ twv Xoittwv àvQpwirwv, KaOwç eîç ека<гто$ avTwv Tt¡v Swpeàv LIB- п. *u*-
elXrjcpe тгар' avTOV. 01 /xèv yàp SalfÀ.ovaç èXavvovai ßeßalcef °uaÍ}TiJ
ка) аХ>]в01>9, иктте iroXXaKiç /cat iriffTeveiv avTOi/ç èKelvovç tow
каварктверта? атго twv irovr¡pwv irvevfxaTWV, /cat eîvai èv ту
¿KKXrjcría. Ol Sè /cat irpóyvwiriv elevan twv fieXXovTWv, /cat
oTTTaalaç, /cat prj<reiç тгро(рчт1ка$. "AXXot Se tovç KafivovTaç
Sià Trjç twv xeipwv етпбесгеюо IwvTai, /cat vyteîç атгокабкттскгм.
"HSr¡ Sè, Ka6ù>ç e<pa/xev, /cat уекро\ t¡yép6t}<rav, '/cat irapefieivav
о. 189. crvv yfiîv 'iKavoîç етесп. Kat т1 yáp ; ovk earTtv àpidfiov elireív
twv XaPl(TV-Útwv, wv ката тгаутос roí Koa/nov r¡ e/c/cXi/tria
•тгара Qeov Xaßovcra, èv tw ovófxaTL 'lacroi XpiaTOv, tov
(TTavpwQévTOÇ èiri Tlovrlov TítXaTOV, екасттф fifxépaç èv
evepye(rla ту twv èdvwv èirtTeXeî, /л?те èfcairaTwcra Tivàç, cf. Act viü.
/xjfre èÇapyvpiXpuévq. 'Qç yàp Swpeàv е'Хуфе irapà Qeov,
Swpeàv /cat SiaKOveî.
beneficia reliquorum hominum, quemadmodum unusquisque ac-
cepit donum ab eo. Alii enim dsemones excludunt firmissime et
vere, ut etiam sœpissime credant ipsi qui emundati sunt a
nequissimis spiritibus, et sint in Ecclesia : alii autem et prse-
scientiam habent futurorum, et visiones, et dictiones propheticas.
Alii autem laborantes aliqua infirmitate, per manus impositionem
curant, et sanos restituunt. Jam etiam, quemadmodum diximus,
et mortui resurrexerunt, et perseveraverunt nobiscum annis multis.
Et quid autem ? Non est numerum dicere gratiarum, quae per
Universum mundum Ecclesia a Deo accipiens, in nomine Christi
Jesu, crucifixi sub Pontio Pilato, per singulos dies in opitulatio-
nem gentium perficit, ñeque seducens aliquem, nec pecuniam ei
auferens. Quemadmodum enim gratis accepit a Deo, gratis -j „
et ministrat. / 2 Nec invocationibus angelicis facit aliquid, nec

1 The reader will not fail to remark s Nec invocationibus angelicis. Ma

this highly interesting testimony, that
the divine xapt°'ttaTa bestowed upon the
infant Church were not wholly extinct
in the days of Irenaus. Possibly the
venerable Father is speaking from his
own personal recollection of some who
had been raised from the dead, and had
continued for a time living witnesses of
the efficacy of Christian faith.
lignos tantum spiritue hoc loco intelli-
gendos notât Feuardentius, quos scilicet
Simoniani, Marcosii, Carpocratiani, alii-
que maleficiad suasprestigias exercendas
in opem evocabant. Ast пес bonos Ange
los ab Ecclesia ad virtutem miraculorum
edendam in auxilium rocotos uspiam
legimus; imo id non factum esse ex hoc
ipso Irenai loco haud inepte colligüur.
24—2
 376 NON IN ALIAM V1TAM
lib. п. incantationibus, nee reliqua prava curiositate ; sed munde et
"mass, и"' Pure e^ manifeste orationes 1 dirigentes [dirigens] ad Dominum,
xxxü. 5. qUj omnja fecit, et nomen Domini nostri Jesu Christi invocans,
virtutes Secundum utilitates hominum, sed non ad seductionem
perfecit. Si itaque et nunc nomen Domini nostri Jesu Christi
beneficia prsestat, et curat firmissime et veré omnes ubique
credentes in eum, sed non Simonis, ñeque Menandri, ñeque
Carpocratis, пес alterius cujuscunque, manifestum est, quoniam
homo factus, conversatus est cum suo plásmate, 3vere omnia fecit
ex virtute Dei, secundum placitum Patris universorum, quomodo
prophetœ prsedixerunt. Quœ autem erant hsec, in his quœ sunt
ex propheticis ostensionibus narrabuntur.

CAP. L.
Ostensio quod non transeant animce in alia corpora.
M ^ De corpore autem in corpus transmigrationem ipsorum sub- м. т.
vertamus ex eo, quod nihil omnino eorum 4quse ante fuerint,
meminerint animœ. Si enim ob hoc emittebantur, uti in omni
fièrent operatione, oportebat eas meminisse eorum quae ante
facta sunt, uti ea quœ deerant adimplerent, et non circa eadem
semper volutantes continuatim, miserabiliter laborarent. 5 Non
enim poterat corporis admixtio in totum universam ipsorum, quœ
ante habita erant, extinguere memoriam et contemplationem ; et
maxime ad hoc venientes. Quomodo enim nunc "soporati et
requiescente corpore, qusecunque anima ipsa apud se videt, et in
Quippe invocationibus Angelicis opponit 4 'J¡XPW У&Р ка1 elbévai t¡/á.S.s Stov
orationes ad Dominum qui omnia fecit, ■¡¡per, ei тгрощцеу. Clem. Al. Eel. Pr. 1 7.
et invocationem nominis Domini nostri 5 Non enim—contemplationem. This
Jesu Christi, nulla sanctorum spirituum passage is apparently out of its proper .
Dei mentione facta. Grabe. place, and should follow the conclusion
1 dirigentes ad, the true reading can- of the opening period, meminerint ani-
not possibly be otherwise than dirigens mce. The next words, et maxime ad
ad; though eidúvovaa els might be read hoc venientes, might then have this con-
as eùewoivas. nexion : If the souls of men re-appeared
2 Clerm. and Vosa, secundum uti- to fill up the measure of their deeds un-
litates ad utilitates, of which terms done, they must have a memory of all
Grabe adopts the first, Mass. the previous actions, that they might dis-
second. charge their arrearage; et maxime ad
3 Grabe proposes to add et before hoc venientes.
vere, or to expunge est after conversatus; 6 virvaBévros каХ koi/íoi/iívov tov mi-
but perhaps et conversatus may express paros. Soporato is required, though no
the original. MS. so reads it.
 IN TERRIS TRANSMIGRANDUM. 377
phantasmate agit, et horum plura reminiscens communicat cum lib. 11.
corpore; et est quando et post plurimum temporis, qusecunque ^'¿'Jj"-
per somnium quis vidit, vigilans annuntiat: sic utique remi- "xxiii-
nisceretur et illorum, quae, antequam in hoc corpus veniret, egit.
Si enim hoc, quod in brevissimo tempore visum est, vel in
phantasmate conceptum est, et ab ea sola per somnium,
postquam commixta sit corpori, et in Universum membrum
dispersa, commemoratur, multo magis illorum reminisceretur,
in quibus, temporibus tantis et universo prœteritse vitse
sseculo immorata est.

CAP. LI.
Ostensio quod non bibant, secundum Platonem, óblivionis
poculum.
G. 190. Ad hœc Plato vêtus ille Atheniensis, qui et 'primus sententiam 3i,z
hanc introduxit, cum excusare non posset, óblivionis induxit
1 The statement that Plato invented according to its merits or demerits: ó
the notion of а pLerevtroip-drwcris of souls liiv ei rbv irpo<rhKovra ßiobs xpbvov, rrd\iv
is certainly not correct. Pindar says els rty roxi (rvwàfiov iropevßels otKTjaiv
that three trials upon earth are necessary iffrpov, ßlov cùtalfiova ка1 aw^erj ££ог
before the soul can be admitted to the a<pa\els Si ro&ruv els yvvaiicbs tpiaiv iv
islands of the blessed. Tj¡ bevrtpq yeviaei p.eraßa\6t pir¡ iravó-
"Offo( 6" iro\p.aaav is rpts p.evos Si iv roúrois tri acudas, rpbirov Sv
'EKaripuOi fiehavres Kamjvoivro, Karà r^v bfioibrrrra rrjs rov
'Airé wd/irav iSlxuv tx^i" rpbirov yeviffeus ets rtva roiairrqv áel
\¡/vxav, trei\av Albs fieraßaXot $r¡plov <pvoiv, к.т.Х. Timonil,
'Oôbv irapà Kpóvov rip- p. 41. Empedocles also extended the
ffiv' érOa fiaicdpuv notion of a metensomatosis, like the
Neuro? wKeavlbes Brahmins, to every phase of life, ¡iÁ\iara
Kvpai irepiirviovaiv' К.Г.Х. Ы ttóvtuv trvyKararWerai rjj pLerevaw
OI. n. 113. p.arú<rei, ovrus elirúv*
The doctrine was first introduced by "Hroi p.iv yàp iyw yerb/irpi aovpbs те кЬрг/
Pythagoras, who learned it from his тс,
Egyptian preceptor Sonchis, Cleh. Al. варл/bs r olavbs re, Kai í{ iXdi t/iropot
Strom. I. 15, or ^Enuphis, Plut. Oí. et lx9ós.
h. 10. For from an early date it had OJtos rivas els vivra rà fûo peraK- '
been believed in Egypt. HEBOD.H.123, \drretv élire ràs ^X^s. к.т.Х. HlPPOL.
Dioo. Laeet. I. and Diod. Sic. 1. sub Ph. I. p. 9.
fin. Empedocles, perhaps, was the
first Greek philosopher who referred the And as regards the human soul,
transmigration of souls to the decrees Pldtaroh says that he taught ebai
of divine justice. Fragm. in Estienne, Tot>» firjSéirtJ yeyovbras nal rods rfSji тев-
Po. Philos, p. 44, in the edition of njKÓras. De exilio. Wherever the future
Stürz. So also Plato allots the future immortality of the soul was believed in
condition and existence of the soul ancient philosophy (and the belief was
 378 NULLA EST CUJUSDAM
lib. il poculum, putans se per hoc aporiam hujusmodi effugere : ostensio
nes. ïî' пеш 1u^em nullam faciens, dogmatice autem respondens, quoniam
xxxiii ä- introeuntes animse in banc vitam, ab eo qui est super introitum
dsemone, priusquam in corpora intrent, 1 potantur oblivione. 2 Et
latuit semetipsum in alteram majorem incidens aporiam. Si enim
oblivionis poculum potest, posteaquam ebibitum est, omnium
factorum obliterare memoriam, hoc ipsum unde seis о Plato, cum
sit nunc in corpore anima tua, quoniam, priusquam in corpus
introeat, a dsemone potata est oblivionis medicamentum ? Si enim
daemonem, et poculum, et .introitum reminisceris, et reliqua
oportet cognoscas: si autem ilia ignoras, ñeque daemon verus,
ñeque artificióse compositum oblivionis poculum3.

CAP. LII.
Ostensio quoniam corpus non est óblivio.

Adversus autem eos, qui dicunt ipsum corpus esse oblivionis

medicamentum, occurret hoc: Quomodo igitur quodcunque per
semetipsam anima videt, et in somniis et secundum cogitationem,
mentis intentionem, corpore quiescente, ipsa reminiscitur, et ifc
nuntiat proximis? Sed ne quidem ea quae olim agnita sunt, aut
per oculos, aut per auditum, meminisset anima in corpore exsistens,
si esset corpus oblivio ; sed simul atque ab inspectis abesset

more general than is usually imagined), 1 Potantur oblivione. Platonicum hoc

its antecedent immortality also was a
co-ordinate tenet, it having been a set
tled principle thatas nothingcan pass into
nothing, so nothing can spring from non
entity; so Abistotle declares, /и£Хкгто
tfroßoüiievoi SieréXijírav ol xaKcuol то ёк fiTj-
Serbs ylvea-dai Ti TrpovTÍpxovros' and it is
iu accordance with this that Plato says
of the pre-existence of the soul, ijv iroC
rifuov r) \^vxh vpl" & тф5е тф Mpwirlvip
eïàei yçvêff6ai, i2are каХ тайгу áOáyaTÓr
ti ioiKev i) ^i>X7) eîvai. Phœdo. The notion
was Pythagorean; but Pythagoras had
it from his instructor Pherecydes Syrus,
who (Cío. Tusc. Qu. I. 16) Primus dixit
ánimos hominum esse sempiternos, mean
ing an antecedent as well as a prospec
tive eternity.
somnium acerrime post Irenœum impug-
nant Tertutt. libr. de anima, capit. ad
versus Piatonis fiaOfoeis ка1 drayuvijcreis.
Augustinus lib. ХП. de Trinitate cap. 15,
et lib. I. Retractation, cap. 4. et libro vil.
de Genesi ad lit. cap. g, 10, 1 1, et lib. x.
cap. 4. denique et Zactantius libro vn.
cap. 22. Letheum porro fluvium vocant,
quod r¡ \у)вт] oblivionem signified. Est
enim, ut idem Plato censuit, tt¡s iívr)p.i¡i
?£o5os. De eodem flumine canit Virgilius
in vi. JEneid. explicat vero ejusdem my-
thologiam Macróbius lib. 1. de Somnio
Scipionis. Feuakd.
3 "Е\ава> èavrbv eis êrépav /«ífoxa
7repi7re<rwv airoplav. Pill.
3 oùdè ô Saifjiùjv аХпвт}?, oùb" о тет€%-
vuipiévoi TTjs \i)Ôns кратер.
 ANTEACT¿E OBLIVIO. 379
oculus, auferretur utique et ea quae esset de his memoria. In ipsa lib. ii.
enim oblivione exsistens anima nihil aliud cognoscere poterat, nisi б1Ш1.кь
solum illud quod in prsesenti videbat. Quomodo autem et divina хххШ- 3-
'disceret, et meminisset ipsorum exsistens in corpore, quando sit, ut
aiunt, ipsum corpus oblivio ? Sed et prophetse ipsi cum essent in
terra, quaecunque spiritaliter secundum visiones cœlestium vident
vel audiunt, ipsi quoque meminerunt 2 in hominem conversi, et
reliquis annuntiant : et non corpus oblivionem efficit animœ eorum \
quae spiritaliter visa sunt ; sed anima docet corpus, et participât i
de spiritali ei facta visione.

CAP. LUI.

Quoniam in corporis communione non amittit suas

virtutes anima.
g. 191. Non enim est fortius corpus quam anima, quod quidem ab
illa spiratur, et vivificatur, et augetur, et articulatur ; sed anima
3possidet et principatur corpori. Tantum autem impeditur a sua 1 V-
velocitate, quantum corpus participât de ejus motione; sed non ' ^
m. íes. amittit suam scientiam. Corpus enim órgano simile est ; anima
autem artificie rationem obtinet. Quemadmodum itaque artifex
velociter quidem operationem secundum se adinvenit, in órgano
autem tardius illam perficit, propter rei subjectae immobilitatem,
et illius mentis velocitas admixta tarditati organi temperatam
perficit operationem: sic et anima participans suo corpori, mo
dicum quidem impeditur, admixta velocitate ejus in corporis
tarditate; non amittit autem in totum suas virtutes; sed quasi
vitam participans corpori, ipsa vivere non cessât. Sic et de reli
quis ei communicans, neque scientiam ipsorum perdit, neque
memoriam inspectorum.

1 disceret, Sic scripsit. Mass. neque * Ad seipsos ex ecstasi reversi.

dicit qua auctoritate motus sä. Stieben.
Grabe haa sciret; although he allows
that it is found in do MS. The Bene
dictine follows the Clebm., Ar. and
Voss, reading, here adopted.
Mass.
8 According to MAS8UET Kvpteiu,
and to Stieben кратки, but крате?
(cal Kvpteíet rov <ri6/taroí sounds more
like the original.
 380 ANIMAM AC CORPUS
LIB. II.
gbImx«. CAP. LIV.
MASS. II.
XXX Ш. 5.
Ostensio quod unusquisque nostrum suam habet animam,
sicut et шит corpus.
ç Si itaque nullius prœteritorum meminit, sed exsistentiura
scientiam hic percipit, non igitur in aliis corporibus fuit aliquando,
neque egit quae ne quidem agnoscit, neque novit quae quidem
neque videt.
ParaiLama8C' AW wç eis eKa<TTOç r/fiwv 'ISiov аш/иа . . . Xaftßavei, OVTWÇ
Halloix. in . \ чьг * I i r\> * \ ч f\\ yf t
vit Iren. Kai idiav e%ei -yvyyv. Uv yap . . . tttw^oí, ovóe awopos o
Qeos, werre /u.r¡ évï екаегтю crcó/xan ISlav KeyaplaQai y^vy^v,
каватгер «rat 'ISiov -^арактг/ра. Kat êià tovto TrXrtpwQévTOS
tov apidßov, ov avTOí тгар1 адтш тгрошркте, TrávTes ol ¿yypa-
<pévTe<s elf Xa>r¡v avauTr¡(rovTai, TSia e)(OVTes <тшрата, ка\
iStas ey^ovTeç y^v^àç, ка\ ïêta Trvev/хата, êv oh evr¡pé<TTr¡<rav
тш Qew. Ol êè Trji KoXáaeoos a^ioi cnreXevaovTai eis Tt]V
avTr¡v, koi avToï lêlaç e^ovTes -v^i^às, Kai ÏSia стю/иата, ¿v
ois áiréaTr¡aav атго Trjs tov Qeov y^ápiTOS- Kat iravcrovTai
ёкатеро1 tov yevvav bti, Kaï yevvaadai, Kai yafxeïv Kaï
yafieluOar ïva то о-щц.етроу fyvXov tijs irpooplcrews атго
Qeov áv9pwTrÓTr¡TOS 1 атготеХе<тве1$, T>]V àpfiovlav Tr¡pqtrr¡ tov
TlaTpôç.

Sed quemadmodum unusquisque nostrum suum corpus per artem

Dei sumit, sie et suam habet animam. Neque enim sic pauper,
neque indigene Deus, ut non unicuique corpori propriam donaret
animam, quemadmodum et proprium characterem. Et ideo adim-
f pleto numero, quem ipse apud se ante definiit, omnes quicunque
-v. iVi sunt scripti in vitam, resurgent, sua corpora et suas habentes
animas, et suos Spiritus, in quibus placuerunt Deo. Qui autem
poena sunt digni, abibunt in eam, et ipsi suas habentes animas, et
sua corpora, in quibus abstiterunt a Dei bonitate. Et cessabunt
utrique jam generare, et generari, et ducere uxorem, et nubere ;
]ut commensurata multitude ante praefinita a Deo generis humani
perfectorum compago sive aptatio conservet Patris.

1 Ut commensurata—Patris. Mala Interpres pro, ахоте\еовЬ> tt^v, vitiose

sane versio, inde prœciptie nata, quod legerit áiroTe\ecreéi>Tü)i>. Melius autem
 PBOPBIAM HABEMUS. 381
Lia il.
lv.
CAP. LV. mass. п.
xxxiv. 1.
Quomodo persévérant animœ, corporis habentes
ßguram.

О. 192. Plenissime autem Dominus docuit, [nop solum perseverare,}

non de corpore in corpus transgredientes animas, sed et characte- - i.. Л с»
rem corporis, in quo etiam adaptantur, custodire eundem: et €.2.1
meminisse eas operum quae egerunt hic, et a quibus cessaverunt,
in ea relatione quse scribitur 1 de Divite et de Lázaro eo, qui Luc. xv¡. 19
1 я 1ш ш ... seqq.
*refrigerabat]in sinu Abrahse: in qua ait, Divitem cognoscere
Lazarum post mortem, et Abraham autem similiter, et manere in
suo ordine unumquemque ipsorum, et postulare mitti ei ad opem
ferendam Lazarum, cui ne quidem de mensse suse micis communi-
cabat : et de Abrahse responso, qui non tantum ea quse secundum
se, sed et quae secundum Divitem essent, sciebat ; et prsecipiebat
Moysi assentire et Prophetis eos, qui non mallent pervenire in_
ilium locum pcense, 3et recipientes prseconium ejus qui 4resurrexerit
a mortuis. Per hsec eniirï manifestissime declaratum est, et
perseverare animas, et non de corpore in corpus transiré, et
habere hominis figuram, ut etiam cognoscantur, et meminerint
eorum quse sint hic ; et 5propheticum quoque adesse Abrahse, et
dignam habitationem unamquamque gentem percipere, etiam ante
judicium.

reddidit JTalloixius: "Ut hominum multi-
tudo divinœ correspondent prœdefinitùmi
jam consummata, Patris conservet har-
moniam;" quam Vêtus interpres duplici
voce compaginis, et aptationis vertit.
Geabe. But may not the author have
written, TTjs 7Гpoopívfiévwt .... àworéKe-
aOdani ?
1 De Divite et Lázaro. Similiter
Clemens Âl. Did. Or. p. 792. "Avnxpvs
S¿ âirb Tov Adfapov nal той я-Xowríou 5ià
twv ашратисСзу peXûtv awpa etvai SeUvv-
rai i¡ ipvxh- Eodem argumento utitur
quoque TertuUianus de An. c. 7. Gr.
* Refrigerabat. /to «tArund.,Voss,
et Merc. I. excudi feci pro refrigera-
batur, quia et alibi refrigerare in passiva
significatione usurpavitInterpres. Grabe.
3 Et recipientes. Hic unum alterum-
que verbum déesse videtur. Grabe. Ac-
cordingly Massuet and Stieren supply
esse. By substituting in the Greek Si
for те, the sense would flow as follows :
ка1 évereCXaro rots fii) ßiXovffw катаг-
tí¡(T<u eis rbvbe rbv rrjs Tiuaptas riirov,
îexo/ieVois Si rb ¡¡-/¡puy/rn roi áva/тт. к.т.Х.
4 Clebm. and Voss., but Grabe
with Ar. resurgeret.
s Propheticum. Fallor an Spiritus,
vel donum, vel simile verbum hic exci-
derit. Grabe. But ка1 то тгрофппкбч
re would require no addition.
 382 CORPUS ANIMAM PARTICIPAT
LIB. H.
lvi. 1.
GR. II. Ixiv.
"S"" CAP. LVI.

Quomodo animœ, cum sint generabiles, in futurum in-

corruptibiles persévérant.

5 1. Si qui autem hoc in loco dicant, non posse animas eas, м. ir>.
I1!
quae paulo ante esse cœperint, лп multum tcmporîs perseverare^
, "t sed oportere eas aut innascibiles esse, ut sint immortales ; vel si
generationis initium acceperint, cum ipso corpore mori : discant,
quoniam sine initio et sine fine, vere et semper idem et eodem
modo se habens, solus est Deus, qui est omnium Dominus. Quae о. юз.
autem sunt ab illo omnia, quaecunque facta sunt, et fiunt, initium
quidem suum accipiunt generationis, et per hoc 'inferiora sunt ab
, eo qui ea fecit, quoniam non sunt ingénita ; persévérant autem et
\ extenduntur in longitudinem saeculorum, secundum voluntatem
factoris Dei : ita ut sic initio fièrent, et postea, ut sint, eis donat./
¿4 1 ^ Quemadmodum enim cœlum quod est super nos, firmamentum, et
sol, et luna, et reliquae stellae, et omnia ornamenta ipsorum,
cum ante non essent, facta sunt, et multo tempore persévérant
secundum voluntatem Dei ; sic et de animabus, et de spiritibus, et
omnino de omnibus his quae facta sunt cogitans quis, minime
peccabit : quando omnia quae facta sunt, initium quidem facturée
suae habeant, persévérant autem quoadusque ea Deus et esse, et
perseverare yoluerit. Testatur pro his sententiis etiam propheticus
Ps. cxivin. Spiritus, dicens : Quoniam ipse dixit, et facta sunt ; ipse mandavit,
et creata sunt. Statuit ea in sceculum, et in sceculum sœculi. Et
Ps. XX. 4. iterum de salvando homine sic ait : Vitam petiit a te, et tribuisti
ei longitudinem dierum in sceculum sœculi: tanquamPatre omnium
donante, et in saeculum sseculi 2perseverantiam his qui salvi fiunt.
Non enim ex nobis, neque ex nostra natura vita est; sed secundum
gratiam Dei datur. Et ideo qui servaverit datum vitœ, et gratias
egerit ei qui praestitit, accipiet et in saeculum saeculi longitudinem
dierum. Qui autem abjecerit earn, et ingratus exstiterit factori,
' \\ \ v ob hoc quod factus est et non cognoverit eum qui praestat, ipse !
se privat in saeculum saeculi perseverantia. Et ideo Dominus

1 inferiora ab eo. See p. îii, note3. ble; he would read Deo for ah eo; but
An emendation ofHeumann is adduced the construction is manifestly Hebrew,
by Stieben, but it is as usual inadmissi- 9 Stapovfy.
 ATQUE ANIMA VITAM. 383
dicebat ingratis exsistentibus in eum : 1 Si in módico fidèles поп ив. и.
fuistis, quod magnum est quis dabit nobis? significans, quoniam qui G¡R^I¿1j}T
in módica temporali vita ingrati exstiterunt ei qui earn prsestitit, xxxiY- 3-
juste non percipient ab eo in sseculum sseculi longitudinem dierum. Luc- xvl- n-
2. Sicut autem corpus animale ipsum quidem non est anima, 3 4< 4
participator autem animam, quoadusque Deus vult : sic et anima
ipsa quidem 2 non est vita, participator autem a Deo sibi prsestitam
vitam. Unde et propheticus sermo de protoplasto ait : /actus est Gen.u.7.
in animam vivam; docensnos, quoniam secundum participationem
vitse vivens facta est anima ; ita ut separatim quidem anima intel-
ligatur, separatim autem quae 3erga earn est vita. Deo itaque
vitam et perpetuam persevérantiam donante, capit et animas
primum non exsistentes dehinc perseverare, cum eas Deus et esse
et subsistere voluerit. Principan enim debet in omnibus et domi
nan voluntas Dei ; reliqua autem omnia buic cederé, et subdita
esse, et in servitium dedita. Et de factura quidem et perseverantia
animse hucusque dictum sit.

CAP. LVII.

Eversio Basilidis cœlorumfabricationis.

-—. Basilides autem et ipse super hœc quae dicta sunt cogetur
dicere secundum suam regulara, non solum ccclxv secundum
successionem alios ab aliis factos, sed immensam quandam et
innumerabilem multitudinem cœlorum semper factam, et fieri, et
futurum ut fiant, et nunquam deficere hujusmodi fabriçam cœlo-
M. 170. rum. Si enim 4 ex defluxu prioris secundum factum est cœlum ad

1 Si in módico. Hœc verba, tanquam Patrum Seculi i. p. 35. Grabe.

ipsius Servatoris, ab Jrenœo prolata, in
nostris Evangeliie ita non legwntur; refe-
runtur tarnen eodem fere modo ab Auctore
Epist. 2. S. démenti Romano vulgo ad-
scriptœ, ubi Grace ita sonant: Xéyei yap
Kúpios it> тф EtaryyeAiy' el rb fiucpáv ovk
¿Trjp^o-атс, тЬ péya rlî ùpûy Stínret ; \éyw
yap vpZv, 6ti i irtaris h {\ах1ат<р, ка1
iv тго\\ф rurrbt tara. Ex Evangelio
avlem secundum ¿Egyptios ea deprompta
conjicio, quia alia quoque inde alie-
gavit illius EpUtolos vel Homilice Clemen-
time A uctor, de quibus vide Spicilegium
s Non est, vita, áec. Hœc descripsissc
videiur e Justini M, Dial, cum Tryph.
p. 224, ubi de anima ait: où íwr¡ oüaa
f?J, dXXà fierdXapLßdi'Ovaa tíjs faijs, (re-
pov Sé ti то p.eT¿xov Tivbs, ixelvov oJ
ueréxeí' fays 5¿ ^"X^I /teT^Xet> ¿*el ff"
aín-yv i Gebs ßoiXerai. Grabe.
3 Heumann proposes (pyov ejus, con
sistently with his tpya fíupi, p. 373, n.
5. Erga earn is simply for repl airfy.
4 Orœce ¿£ àToppolas Irenœum scrip-
sisse, ex superiorip. 97, n. 7, colligitur.
Grabe.
 384 SUB VAEIETATE NOMINUM
lib.il illius speciem, et ad secundi tertium, et similiter omnes reliqui °- ш-
^ss'iY' subséquentes: et '[deJ hujus quod secundum nos est, quod et
xxxv' novissimum vocat, necesse est 1 ex defluxu aliud factum simile sibi,
et ex illo iterum aliud: et nunquam deficere, neque defluxus
eorum qui jam facti sunt, neque facturas ccelorum ; sed in immen-
sum, et non in praofinitum numerum ccelorum incidere.

CAP. LVIII.

Ostensio quoniam prophetœ non a variis diis fecerint

prophetationes, sed ab uno et eodem: et expositio
Hebraicorum nominum eorum quœ in prophetis
posita sunt.

^¡Jj l 1. Et reliqui autem qui falso nomine Gnostici dicuntur, qui pro
phètes ex diversis diis prophetias fecisse dicunt, facile destruentur
ex hoc, quod omnes prophetae unum Deum et Dominum pnedicave-
rint, et ipsum factorem cceli et terrae et omnium quœ in eis sunt,
et quod adventum Filii ejus significaverint, secundum quod ex ip-
^ ^ sis demonstrabimus Scripturis in libris consequentibus. J Si autem
quidam secundum 2 Hebraeam linguam diverse dictiones positas in
Scripturis opponant, quale est Sabaoth, et Eloe, et Adonai, et alia
quaecunque sunt talia, ex his ostendere elaborantes diversas virtutes
atque deos: discant quoniam unius et ipsius significationes et
nuncupationes sunt omnia hujusmodi. Quod enim dicitur 3Eloe,
secundum Judaicam vocem Deum significat, 4 et Eloae verum et

1 Ex defluxu. Hoc ex, vel prcccedens n. it is said that S. Matthew wrote ¿V

de delendum videtur. Grabe. MassüET
and Stieren follow in the same opi-
nion, and they are partly right, though
they do not trace the error to its proper
source, the presence of both particles in
the Greek; e.g. каХ ârà toítov, toS
кав' -finas, Ь» ка1 vararov (caXei, àviyiai
0¡ áVo/i(5oías Srepov yeyovivai, к.т.Х. : for
this reason, the former of the two parti-
cles rather than the latter has been
placed between brackets. Heumannut
legi iuadet dehinc. Stieren.
3 i. e. in Biblical Hebrew, not the
Syriac, as in the commencement of Lib.
toís 'Eßpalois ту lôia StaXéicTip airrûv,
i.e. in the vernacular language of Pales-
tine.
The root of which word is
"S
tbe Arabic i$\ to worship,
* Et Eloœ verum et Eloeuth. I ven-
ture to suggest the following Greek
words, 'EXueijU те, dXXà ка1 'EXwtöö.
But the term 'BXwei/i seems here to be
referred to the root fortis; for the
explanation renders it as Almighty, tí
wavKparis, translated аз Hoc quod con-
timet omnia.
 UNUS PR2FDICATUR DEUS. 385
'Eloeuth secundum Hebraicam linguam, hoc Quod continet ub.ii
omnia, significat. Quod autem ait 2Adonai, aliquando quidem ^ass'ii'-
2 nominabile et admirabile significat, aliquando autem duplicata xxxv 3-
0.195. litera delta cuín aspiratione, ut puta 3Addonai, Prœfinientem etf^lmm

1 Eloeuth. This is the Rabbinical double, and to the scarcely articulate К

abstract term. Г)-1пЬкT ¡V Oodhead. See a more decidedly guttural character, as
the Targum on Cant. viii. I, 6. Irenseus here says duplicata litera delta
3 Adonai. 'pX, the term substi cum aspiratione. It is most probable
tuted by the Jews from a principle of that this is the solution of his aspiration,
reverence for the nomen innominatum he meant simply a well defined initial
Jehovah, wherever it occurs in reading guttural sound. (On the normal arti
the sacred text. For this reason Ibe- culation of Aleph, see Hist, and Theol.
NjEüs may term it ¡>nrhv, nominabile, as of Creeds, 684, n. 1, and cf. aspirationis,
that which might be uttered, in lieu of a pause in reading, Vol. IL 26.) Then
the i^nriw, and more venerable name. Grabe's and Massuet's Addhonai, 'A8-
But the conjunction of this term with $wal, involves a change of character,
admirabile, eav/iaariv, induces the be but for this there is not a shadow
liefthat innoniinabile, i^jnirbv, may have of authority in the MSS. Grabe's
been written a prima manu. That allegation of the Voss. MS., the only
this reverential usage was of very one to which he appeals, is effectually
ancient date is evident from the fact disposed of by Stieren's subsequent
that in the later books of the Bible collation, who says, in Voss, scriptum
'pK is not unfrequently substituted est Adonay (Grab, scriptionem, Voss.
falso aüegat). Next, the meaning to be
for П\Г\\, e.g. Dan. ix. 3, 7, 8, 9, 15, attached to the word may be educed
16, 19. Ab. here as before Adone. from Job xxxviii. 6, if only allowance
* I imagine here a transition from be made for variation of sense in un
the root jn, of which |ПК is a deri pointed Hebrew. Irenseus, or rather the
vative, to pN the foundation of a build heretics with whom he was engaged,
ing, compared by Gesenius with the may be supposed to have read the words
Arabic j^jiXß fixus mamit in aliquo loco. •1J?3tpn ПО-1?}? whereupon are
But the absence of vowel points, when the foundations thereof fastened, as,
Irenseus wrote, made it a matter of arbi ЛУЭВП ¡TJpg nç-bj? whereupon hath
trary usage how certain words of rarer
use were to be pronounced. The word her Lord founded her ; but in practice
pK, in the above sense as at present the pronunciation of the word was
pointed, only has a single Daleth, but known to differ from that of
1 is a letter that admits of a harder Dominus, therefore a meaning is ex
and a softer pronunciation, the former tracted from this passage to suit the
causing it to be enounced, as we should varied pronunciation ; and the interpre
say, double; this reacts upon the pre tation given by Irenseus is evidently
ceding vowel, giving it a strongly ac derived from the words, 7—1 1 ; Quis
cented character, and further where its conclusit ostiis mare, guando erumpebat
vehiculum, the consonant, is one of the quasi de vulva procèdent 1 Circumdedi
gutturals it brings out this character illud terminis meis, et posui vectem et
more roughly. In the present instance, ostia, et dixi hue usqne venies, et non
then, the effect of hardening the middle procedes amplius, et hic confringes tu
letter of pK would be to give to it a rnentes fluctus tuosf It should be borne
 386 SUB VARIETATE N0M1NUM
lib. п. separantem terrain ab aqm, гпес posteaquam insurgere in earn.
"máss'u1- Similiter autem et 2Saba«uth per ю quidem Grœcam in syllaba
XX1IY- 3 novissima scribitur, Voluntarium significat: per о autem Grsecam,
Gen.H. i. ut puta 3Sabaoth, primum cœlum manifestât. Eodem modo et
4Jaojth, extensa cum aspiratione novissima syllaba, mensurara
prœfinitam manifestât ; cum autem per о Grsecam corripitur, m. rp.
Ps^uvüi. ut puta 5 Jaoth, eum qui dat fugam malorum significat. Et caetera

in mind that heresy perhaps is answer 4 Jawth. Masscet, I think, has

able for this mistaken etymology, and
not the venerable Father.
1 ойЬ' firetra i-jravaßab/eLv èir' aùr^v.
This would seem to have beenin Gkabe's,
mind. Feuardentius ex propria conjec
tura excudi fecit: ne posait aqua insur
gere in earn. Latirms Latinius paulo
aliter vuU reponi, ne posset unquam in
surgere in earn. Omnium optime Crojus
loco supra citato: ne postea aqua insur-
geret in earn. Sed forsitan ipse Interpres
Orœcorum more Infinitivum pro Con
junctiva usurpavit, et posteaquam loco
postea posuü. Feuakdent's reading is
found in Voss, the other MSS. agree as
above. LXX. oir% iirepß'tivQ.
a Sabaath. Derived from the Chal-
daic root tOX or ГОХ, the last letter of
which root is converted into 1 on in
flexion. It means velle, and Л-1ХЗХ is
voluntas, votum, &o. as in the Targum
on Job xxxi. 1 6, Кффр Г*
ХУЭМ? ГЧКЭХ of which word I think
Iben^us is speaking. It is also the
Syriao root corresponding with eiSoneiv,
e. g. This is my beloved Son, rn«->j
A.Q . The construction requires
cum or guando to be supplied.
3 Sdbaoth primum cœlum manifestât,
in allusion apparently to the words in
Gen. ii. I. Thus the heavens and the
earth were finished ОКЗуЬЬ). the first
heaven being that of the starry firma
ment, or heavenly host of planets, &c.
See also Deut. iv. 29. This of course
is the sole root of the term Sabaoth, as
used in regimine with the Divine name.
rightly interpreted this term as being
identical with П1П\ But it may be
doubted whether his notion be correct,
that the final Л is expressed by в, of
which I know no other instance. But
I consider the Greek text to have had
'laà, and the translator or some later
scribe, observing that the Latin lan
guage did admit of a final aspirate being
written, which the Greek did not, set
down Iauh, and this appears in the cor
rupt reading of the Vatican and Mebo.
П. MSS. Jacob; the a having been
converted into со, and the final h into
Ъ. Further, by a natural transition laah
became Jawth, as having altogether a
Hebrew sound, harmonising with Sa
baoth, Eloeuth, Jaldabaoth, and other
words that had already passed under
the writer's notice. This, then, may
serve to account' for the conversion of
*Iati> into Jawth. The interpretation in
volves a more intimate knowledge of
Babbinical terms than has hitherto been
allowed to the venerable Father. He
says that this term, mensuram prœfi-
nitam manifestât; Greece, pArpov тгроы-
pi.np.hov Ai>a(/>aivei. Now what is this
but the Cabbalistic rnj.|fl"]Y4D Men-
sura prcedestinalionis, the attribute of
predestinating will, which Rabbinical
theology has always considered to be
veiled under the name Jehovah t This
explanation, at least, seems borne out
by the sense, and is far more worthy of
the venerable Father, than the unsatis
factory conjectures that have generally
been brought to bear upon such passages.
5 Jaoth. Is this word intended to
 UNUS PBiEDICATUR DEUS. 387
omnia unius ejusdemque nuncupationis sunt: sicut '(secundum t&hV'
Latinitatem) Dominus virtutum, et Pater omnium, et Deus omni- ^¿"¿'ju1-
potens, et Altissimus, et Dominus cœlorum, et Creator, et Fabri- 3-
cator, et similia his, non alterius atque alterius hsec sunt, sed
unius ejusdemque nuncupationes et pronomina, per quae unus
Deus et Pater ostenditur, qui continet omnia, et omnibus ut sint
praestans. / -
2. Quoniam autem dictis nostris consonat prœdicatio Aposto- О Э;
lorum, et Domini magisterium, et Prophetarum annuntiatio, et
Apostolorum dictatio, et 2 legislations ministratio, unum eundem-
que omnium Deum Patrem laudantium ; et non alium atque alium,
ñeque ex diversis diis aut virtutibus substantiam habentem ; sed
ex uno et eodem Pâtre omnia, (qui tamen aptat secundum "subja-
centium naturas et dispositionem) et neque ab Angelis, neque ab
alia quadam virtute, sed a solo Deo Pâtre visibilia atque invisibilia,
et omnia omnino quaecunque facta sunt, arbitror quidem suffi-
cienter ostensa, et per hœc tanta uno ostenso Deo Pâtre factore
omnium. Sed ne putemur fugere illam quœ ex Scripturis Dominicis

be written like the preceding ? I think
not, but as the Greek characters of the
former expressed 'law, so the latter was
written 'Jai. And when the first came
to be written in Latin as Jawth, the
other assumed the form Jaoth. But we
have seen reason to identity law with
Jehovah; may we not expect the term
now under consideration to have been
Jah! If we strip off the final th, and
it will disappear with the corresponding
termination of Jawth, there remains
only the letter о to be accounted for.
Now the name Jah is written in Hebrew
the П with the Mappik point being
roughly aspirate ; in order to express
this, the vowel nearest in sound to this
full final aspirate was added, which
could only be either о or v. 'lab then
stood for With regard to the inter
pretation, qui dot fugam malorum, we
must seek for it, not in any inherent idea
in the root, but contextually in the Scrip
tural application of the term. Before,
in Jawth the theological application of
the name Jehovah was expressed : in
the present instance the allusion is Scrip
tural. In Ps. lxviii. 4, we read "Praise
him in his name Jah," and immediately
afterwards the Divine Being is described
as vouchsafing,fugam malorum; A father
ofthefatherless, and a judge of the vridowt •
is God in his holy habitation, &c. &c.
The LXX. indeed has simply, Ki5/mos
ôvofia airrQ, but SYMMACHUS renders the?
words 5ia toO fa rj ôvofiaala avrov, and
a second version in the Hexapla of Ori
gen, iv Tip fa rh tvo/ia avrov. For these
reasons then it is proposed that Jao
should be the reading of the term now
under consideration, and that ÍT should
be accepted as its Hebrew equivalent.
1 secundum Latinitatem. The trans
lator thinks it necessary to make excuse
for altering the Greek appellatives for
the Deity given by the author, by ex
hibiting their Latin synonyms ; I there
fore inclose these words within brackets.
а Intelligitur hie lex Mosaita, minis
terio Angelorum data. Grabe.
3 tûp irroKCifUrwn фдеги ка1 Siáeeair
(l. tiafiécHt).
 388 SEQUENTIS LIBRI MATEEIES.
LiB.H. est probationem, ipsis Scripturis multo manifestiùs et clarius hoe
(MASslïii' ipsum prsedicantibus, his tamen qui non prave intendunt, eis
xxxv 3 proprium librum, qui sequitur has Scripturas, reddentes, ex Scrip
turis divinis probationes apponemus in medio omnibus amantibus
veritatem.

1 tdiov TÓfiov ratcrSe raïs ypatpah &KoKoi0us ivaSiSivTis.

TOMTJS PRIOR EXPLICIT.

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