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i.t<iri]s qutnqm aDiierous IHatrmjS 








tXantabifsfK : 






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 
fidelity; 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 Henth 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 *defective at the end, and exhibits 
occasional omissions from careless copying, with a more 

^ Those who are converBant with The Clebmont MS. is an early produo- 

early Eoropean MSS. will agree that it tion of the trangitional period. 

is difficnlt to jndge of the period in ' It ends abniptly near the com- 

which writing was executed, htfort the mencement of V. xxvi. 
tenth century, but easy afUr the twelfth. 

/ •" ft ^ e 



lengthened ^hiatus, in the Fifth Book. The editor 
gladly takes this opportunity of retuming his most 
gratefiil thanks to Sir Thomas and Lady FhiUipp&f^ for 
the kindly hospitality that relieved the tedions work 
of coUation 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 

oenturies. 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 principaUy of the 
Arundel MS. A ^Uthographed fac-sinule has been pre- 
pared of an entire page from each of these MSS. A 
third MS. is stiU in existence and accessible; the Yoss 
MS. of the Leyden coUection; it has been recently 
coUated by Stieren for his edition, and he frequently 
notes inaccuracies in Grabe's report of varicR lectiones 
obtained from this copy. But it should be bome in 
mind that Grabe read it with other eyes; and that he 
depended upon the friendly oflBices of DodweU for his 
report upon the readings of this MS. The Voss copy 
is later again than the Arundel, and does not date 
earUer than the fourteenth century. StUl it is the only 
perfect copy; or rather, it contains as much as any 
other MS. that has been known since the discoveiy of 

^ See n. 359. iimOe is ihe firat in order, after page 

' The work of Meesrs Standidge xiL A specimen page of the Voss MS. 
and Co. London. Tbe Clsbmokt faC' ia foond in Stib£SN*b edition. 


printing. It being no longer necessary to report in the 
present edition every differenoe 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 authorify, 
such as the JSxcerpta from Theodotus, or the Didas- 
calia OrieTUaliSy subjoined to the Hypotyposes of Cle- 
ment of Alexandria; Hippolytus in his PhUosophvr 
mena, and Tertullian in his Treatise c. ValerUinum. 
The notions against which the great work of Irenseus 

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 aflEbrd, of having being made by one 
who was as famihar with some Syriac version of the 
New Testament, as with the Greek originals. Strange 
varicB lectiones occur, wiiich can only be explained by 
referring to the * Syriac version. It will not be forgot- 
ten that S. Irenaeus resided in early life at Smyma; 
and it is by no means improbable that he may have 
been of Syrian extraction, and instructed from his 
earUest infancy in some Syriac version of Scripture. 
It is hoped also that the Hebrew attainments of *Ire- 
naeus will no longer be denied. 

The Syriac fiugments, at the end of the second 

^ See General Index^ Syriac Analogiet, * Ib. Irenama — knowledge of SMbmp; 



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 conc^m- 
ing Florinus may be noted ; and generally, these frag- 
ments throw some light upon the subordinate writings 
and treatises of Irenaeus. They have been obtained 
prcBter sperriy and were the Editor's reward for searching 
through this noble ^collection of Syriac MSS. of high 

Several additions have been made to the Greek 
•text from *Hippolytus ; and the transcription of passages 
of some extent in the Philosophumena, from this work 
of Iremeus, adds strength to the general argument, that 
they were made by a pupil of Irenaeus, and more 
probably by •Hippolytus than by any other. These 

* Syr. Fr. v. n. i. 

■ Syr. Fr. xxviii. 

' The Nitrian coUection cannot fail 
of becoming better known. The ex- 
tracts made for this editiou are as the 
olrof TpdSpofiot of a promising vintage. 
A yaluable fasciculiis of Ante-Nicene 
Theology ia to be obtained from this 
Bource ; and desccnding to a later period 
it \a particularly rich in subjects con- 
neoted with the Nestorian controversy. 

Any future editor of the works of Cyril 
of Alcxandria will find that it tecms 
with passages and treatises, bearing the 
name of the master spirit of the £phe- 
sine period. 

* A lithographed facsimile of three of 
the more ancient Codices that havo fur- 
nished extracts will be found afber p. xii. 

' See Gkncral Index, Uippolytua. 

• Mo^i/rTyf diElpTjvcUov 6'lTir6\vTos, 
Phot. BibL Cod. 121. 


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 whoUy untenable; Hippolytus 
must have been as young, when the work was written 
c. Hcereses, as Irenaeus 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 *he 
wrote against Noetus. He may have received instruc- 
tion therefore from Irenaeus; 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- \lj\ 
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 

^Dr Burton in England, and *Neander, *Beausobre, 
^Matter, and ^Baur upon the continent, have all written 
at great disadvantage, from want of the light thrown 
in upon primitive obscurity by the Phtlosophumena. 
The necessarily limited space that could be devoted 

^ Epiphjlkius writiiig A.D. 375, says /Wxp< TSiyfiTov irol 'Sorfrutptap ^taXafJLpopS' 

that NoETUS became heretical about /levop. 
130 yeara before; oi irpb lr(ap irXec- ' Bamptan Leeture. 

f»uPf dXX' wt Tp6 XP^*^ '''^ To&rwp * Genetische Eniwickdung des Gnosi. 

Uarhp rpidicoPTa^ TXe/w ij iXdaata, Hasr. Syst. 
Lvn. I . ■ ffistoire de Manichie. 

* ^p hk Th ff^ayfia «farA alpiffetop ® Histoire Critique de Chiosticisme. 

X/3' Apx^f' woio{tfJL€POP Ao<ri0eavoifS, xal ^ Christlische Qnosis. 


1 1 


to the subject in the preface to the present yolume, 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 
firom one common stock having taken place apparently 
at a veiy 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 coUection of 
Cardinal Othobon at Rome. This too has perished; 
but it agreed pretty closely with the readings of thc 
two Mercer MSS. so frequently quoted by Grabe. 
The marginal notes of Passeratius, made upon his 


copy of the Erasmian edition, throughout the first 
Book and the opening chapters of the second^ have 
been presumed to express his coUation of some ancient 
MS. ; but this is far from certain. Some of the cor- 
rections are manifest conjectures. In any case the 
original soiirce of them was never known. The same 
degree of doubt scarcely applies to the readings marked 
by Grabe as Merc. i. and ii. 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 n. 
implies that the same word was read in both. It does 
not appear that one copy was marked i. and the 
other II. 

Erasmus put forth three editions of IrensBUS 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 orig^al Greek text from Epiphanius. 
It was a great step in advance. In the foUowing year 
Giynaeus 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 wa« greatly 
improved by a coUation of the Arundel MS. with addi- 
tions from the Cod. Voss. Ten years later the Bene- 
dictine edition appeared, similarly enriched with the 



readings of the Clermont copy, and with a few more 
original fragments. Massuefs three Dissertations also 
are a great acquisition. This edition was reprinted at 
Venice a.d. 1724; the only remarkable addition being 
the Pfiifl^n fragments, inserted only to be condenmed 
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 
Anecdota edited by Munter, and Dr Cramer. Finally, 
the present edition, with its Hippolytan <T(o(pyLevaj and 
Nitrian^ relics, its merits and defects, is now in tho 
reader's hands. 

^ Tha Syriao Fngment, YII., came translationy Lib. iii. c. xvii. i6. 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 
to Bet up the Armenian passages, pp. 
4484 jfii, in London, the Editor retiima 
hifl Bincere thanks to Mr Watts, Temple 
Bar, London, for the use of the type 
and akilled work of his compositor. 

To Dr Rion also, Curator of the 

Oriental MSS. of the British Museum, 
a like acknowledgment is due, for the 
kindness with which, as being U2>on the 
spot^ he undertook the first rough revise 
of the passages in question, previously 
to the removal of the tyx>e to Cam- 

BucsLAin} Bectobt, Hebts. 
Oct 5. 1857. 







GvosnciBM, a recuTeiice to ancient principles, i. 

Primitive religiouB belief, ii. — y. ; Chaldsai vi. vii. ; ancient Peraia, viii. — x. 

Zoroastrian modificationi xi. ; not essentially Dualistici xii. xiii. ; Zoroastrian Word, 
xiiL xiv. ; evil relative, and absolttte, xiv. xy. ; oertain analogies with a 
tmer theology acooonted for, xyi. ; Persian ByBtem neitfaer PoljtheiBtio 
nor idolatrouB, xvii. 

Egyptian Bystem, Boon degenerated into PolytheiBmi xviii. xix. ; Platonio analo- 
gies, XX. — xxiiL ; Yalentinian analogieB, xxiii. — xxvi. ; Egypt the Bouroe 
of Greek mythology and of Greek civilizationi xxvi.— xxviiL 

Greek philosophy eclectic in itB prindplei xxviii. ; PythagoraB, Plato, Thales, Do" 
mocritoB, reverted to Egypt, xxx. — ^xxxiv. 

Groek phyBical philosophy, xxxv. — ^xl. ; Bupplied oertain elemente of Gnofltic 
terminobgyi xL 

I^iloaophical ypQ<rit, xL xlL ; Alftxandrian edeoticism as involving P^thagorean 
viewB, and Prse-Platonic notionBi xlii. — ^xlv. ; varioualy modified by Pla* 
touiciBm, xlvi. — ^liL ; alBO the incorporation of Oriental modes of thought, 
lii. ; principal edectic innovatorsi liii. 

Jewiflh Cabbala, compared with the Zend Avesta, liv. Iv. 

Philo JudsuBi Iv. ; religiouB element added to philoeophyi Ivi. 

Becapitulationi IviL — lix. 

ynSo-cti philoBophicali oriental| and mysticali Ix. — Ixii.; all combined in Phik>« 
IxiiL ; and to be dealt with aB a complex ideay bdv. 

Simon MaguB, the first Gnoetio teacher who adopted a ChriBtology in his Cab- 
balistico-ZoroaBtriaa theoBophy, bcv. LlvL ; hia own exponent^ bLvii. ; 
Valentinian rationale indicated, Ixviii. 

Menander, of the same Samaritan Bchooli bdx. 

NkolaitanB taught the same theoiy of creationi Lex. 

Ab did CerinthuB ; it may be traced through Philo to Zoroasteri buu. ; rationale of 
Dooeiic theory, bcxii. ; other notions of CerinthuSi ibid, 

EbioniteSi ndther JewB nor ChristianB, bcxiii. bcxiv. 

Carpocratesi widely syncretici bcxv. ; denied that there was any moral quality in 
human actionSi bcxvi. ; his peculiar metensomatoBis of the sool^ IxzviL ; 
EpiphaneSi ibid. 


Ophites or NMMenei, Izzviii. ; origin of the Dame inveBtigatedy ibid. Izzix. ; their 
system a fosion of Cabbalistic noUona with heathen myBterieiy Izzz.; 
man the Bubject of two distinot aets of creation, ibid. ; origin of bouI, 
neoBBBity of baptiBmal regeneration, Izzzi. ; thongh in a heathen BeoBfl^ 
IzzziL ; Light the creative principlei, Izzziii. ; the Ophic Nus eivolyed, «6. ; 
fall of mani Izzziv. ; Ophite worship and ChriBtology, ib, ; not Btrictly 
Dooetio, Izzzv. ; a perversion of certain important OhriBtian doctrinfli^ 

PeratcB of Chaklna, aBtrological &taliBtB, Izzzvii. 

Batuminiia, last of the Samaritan foDowing, Izzzviii. ; oopied Simon, and mediately 
Zoroaster, Izzziz. ; two dJBtiuct races of men, by nature good and bad, 
zc. ; vegetarian and Docetic, t^. 

BaailideBy a Syrian, engrafted on tho thoories of Simon Peripatetic and Pla- 
tonic principleBy zci. zcii. ; negative term for the Deity, ib. ; probaUe 
meaning, zciiL ; held the Diarchio theoiy, zciv. ; Btill in Bubordination to 
one Bupreme principle, zcv. 

Creation Bpoken of PeripaUUee, rather than Pl^Uonice, zcvi. ; AtheiBtic in 
language, not in idea, ib.; hia Cosmogony, originating from Light, 
zcviL zcviii. 

Hiree vl&nfres, and angelic esBenoefl evolved, xciz. — ci. ; Demiurge, d.; 
Goepel light kindling as flame, cii. dii ; later Platoniam compared, dv. ; 
vazying aooounta examined, cvi.— dz. 

ValentinuB an Egyptian, cz. ; gave a Btrong Oriental colouring to his Platonic 
and Pythagorean notiouB, czi. ; copied Basilides, czii.— cxv. 

Three groupa of .^Sons, cxvi. ; aB in the Egyptian JTieogonia, cxvii. ; rationale 
of the Ogdoad, ozz. czzi. ; of the Jkcad and Dodecad, czzii. czziii. 

EnthymesiB in relation with GnoBis, czxv. ; Passion eliminated firom the Ple- 
roma and materialiBed, cxxvii. 

Valentinian ChriBtology, cxxviii. ; a fourfold Christ, cxxix. 

Fonnation of Achamoth, t&. czzzii. ; origin of matter, czzz. ; philosophical 
analpgieB, czzzL ; introduction of evil, cxzziiL ; and of the spiritual 
prindple, ibid.; de^ib^ Kcd dplffr^poif, ib. cxxxiv. ; Demiurge, cxxxvi; 
Hebdomas, cxxxvii. ; Cosmocrator, cxxxviii. 

Creation of man ae a quadruple compound, cxl. ; Docetic view of Christ, cxli.; 
gift of Spirit indefectible, ib, oxlii. ; moral effect of this doctrine, cxUL ; 
Valentinian theory of inspiration, czliii. 

The Valentinian Bcheme in closer contact with the Platonic syBtem, than with 
the East, cxliv. ; stili certain striking analogies with Oriental theories, 
cxlvi. ; the syBtom popular rather than lasting, ib. 

Mardon*8 three prindplee, czlviL ; Christology Dooetic, czlviiL ; symbolised with 
the Encratitie, czliz. ; repudiated Jewish and heathon systemB alike, d. ; 
vitality of his Bystem, cU. 

; » •. 1 




-^'•-—ir-i zr _lj ' 





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Z.^.> J.7 ^- • — •-■ « ^ 

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"• "^ •—"".«••- -^ * — j^ 

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— *• ■ ■ ■ : . -t. ". "* 


-. V. 


Fonna of 


cf. Porph. V. 
Plot 16. 





apprcciatcv*. c* v»w — jr, p. 44, n. i. 

the Cabbala learned by thc Jcws in r>uoj*v..., jal 

traditions of Egypt, as refined into a system of harmouy by 
Wato, the arithmetical theorics of Pythagoras, possibly of 
Indian origin, and symbolising thc abstract truth and un- ^^ ^ ^ 
Jimited powcr of the Deity, were scverally laid under ni.i.kii: 

VOL. I. ^ 


Ophitee or "SumeneB, IxxyiiL ; origin of the Dame inveetigated, tbid. Ixzix. ; their 
syBtem a fasion of Cabbalistic notiona with heathen mysteries, Ixzx.; 
man the mihject of two distinct aets of creation, ibid. ; origin of soul, 
necesrity of baptismal regeneration, IxxxL ; though in a heathen senBe, 
IxxxiL ; Light the creative prindpley Ixxxiii. ; the Ophic Nus evolved, ib. ; 
fall of man, Ixxxiv. ; Ophite worahip and Christology, ih. ; not strictly 
Dooetic, Ixxxv. ; a pervendon of certain important Christian doctrinei^ 

ureaciou ui lumi «• « «^*M~« ..f^. ^ 

gift of Spirit indefectable, f5. oxliL ; moml e£foot of this dootrfaw, codiL ; 
Yalentinian theory of inspirationi ozliii. 

The Yalentinian scheme in doser contact with the Platonic system, than with 
the East, cxliv. ; still oertain striking analogies with Oriental theories, 
cxlvi. ; the system popular rather than bisting, tb, 

Maroion*i three prindples, cxlviL ; Christology DooetiCy cxlviiL ; symbolised with 
the EncratitsBy cxlix. ; repudiated Jewish and heathen systems alike, d. ; 
vitality of his lystem, cli. 

' OF THt ^^- ■ 





The Gnostic system in its original development, marks an Eariy 
earnest cndeavour on the part of the human intellect to ^ef° 
recur to certain primary principles, that gave a starting ^ po^h ^. 
point to the philosophical theories of Greece, and that sub- 
bisted among other races also, in proportion to their civili- 
sation, as the arcane soul of their faith in things unseen. 
That gUmpses of truth, of which man had an unclouded 
view in Paradise, were still retained in the earliest ages of I 
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^ii. i. 
the Cabbala leamed 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 tnith and un-^^^^ 
limited power of the Deity, were severally laid under S^rali: 
voL. I. a 


Eariy contribution ; they were amalgamated successively by the 
BeUef. Gnostic schools, and eventually all met in the Yalentinian 


A brief review of the earlier forms of religious belief 
so far as History, whether Sacred or Profane, has revealed 
thcm 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 
thcology 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 Highte- 

Heb.Yii.1. 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 spreadiug stock ; such as the 
children of Elam, and Aram, and Asshur, the Joktanid» 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 Elgyptian 
king into closer relations than could have subsisted without 
it. Their intercourse was established upon the immutable 

oen.xiLi9; basis of justicc aud truth; whilst Hagar, the Egyptian 
handmaid of Sarah, confessed faith in an All-wise Deity, aud was favoured with an angelic vision and message. 

oo». 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 

• •• 


lile he displayed that nice sense of justice and Eariy 
b is inseparable from all true religion; and the Beiief. 
that he established with Abraham, based on a o«Lmi.3; 

xxl. SS— 34' 

eligious obligation, was afterwards renewed with «xvi. 26-8». 


snding to the time of Joseph's administration of 

8 of Egypt, we meet with occasional evidences of 

digious sense, and Pharaoh confessed in Joseph Gen. xu. 38. 

Eition of 6od's Holy Spirit, unless indeed a plural 

attached here to D^lHTMy as in the book of Daniel, DaiLiT.s. 

8^j5 l^nTfern^T has been correctly rendered by 

dators, the spirit of the Jioly gods. It may be af- 

ith greater certainty, that there could have been 

s^reat discordance in religious belief between Jo- oea- x»». »• 

the priest of On, whose daughter he received in 
, and who gave birth to Ephraim and Manasseh. 
3t of On, like Melchizedek and Jethro, was in all 
by the temporal and spiritual chieftain of his tribe, 
>rding to patriarchal usage, had supreme authority 
tters pertaining to faith and discipline. 
in the highest degree probable, therefore, that the 

knowledge of God subsisted among those tribes 

iiman race that first come forth from the dark 

ind of antiquity. The earliest traditions still sur- 

d preserved these primitive races from becoming 

in total darkness. Laban, as a Syrian ready to 

ay have had his senseless personifications of things 

LS sculptile gods and Teraphim, and yet have con- 

ith in one God ; at least, the example of Jacob's oen. xxxt. 

i leads directly to the inference, that this was a 

dble inconsistency. 

Mosaic period still bears out our theory, not in- 

regards the state of Egypt, which now was en- 

n darkness that might be felt ; but as regards thc 

»f such of the a^oining tribes as the extreme 

a % 

iv EDOM. 

Eariy conciseness of tlie sacred history, and of the inspired re- 
^Mief!*^ cords, enable us to place under investigation. Thus Jethro, 
B«od.xviu. the father-in-law of Moses, was priest of Midian, but the 
19^ wisdom and godliness of his counsel to the elect deliverer 
of God*s people, and his faultless confession, mark that hc 
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 1. 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 belicf 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 sentimcnts that found 
job ii. 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 indced with Za- 
bianism ; and Job implies that the worship of the host of 
heaven was by no means strange to his neighbourhood ; 
job x%x\. 2S, If I beheld the sun when it ahined, or the moon walking 
in brightness, and my Jieart hath been secretly enticed, or 
my mouth hath kissed my hand; still Zabianism, what- 
cver 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 
«Kingfv. 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 


whoUy overwhelmed the earlier and purer faith of the Eariy 

East ; and, so far as Mesopotamia was concerned, the know- BeUef. 

ledge of One God, the Creator and Governor of the Deut.xxni.4. 

world» was not yet extinct upon the banks of the Tigris 

and Euphrates. Balaam enounced the true traditions that 

he had received^ the yvwais that constituted him prophet, Numb. xxiv. 

' '^ ^ ' W'. xjcil. 18; 

and taught the unity of the Deity, his faithfulness power £?? vifa"' 
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 Buth the ancestress of the 
Saviour was bom, can scarcely have been wholly lost in 
the darkness of idolatry. Some knowledge at least of thc 
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-Iaw, when she declared 
to Naomi, Intreat me not to leave thee, or to re^urn ^om »uihui^ 
following after thee : for whither thou goest, I unll go ; and 
where thou lodgest, I will lodge : thy people ahall be my people, 
and thy God my God : where thou diest, unll I die, and there 
will I be buried : the Lord do 80 to me, and more also, if 
ought bui 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 Chaldsea had a philosophic faith, cr. Diod. sie. 
when as yet Egypt had none; therefore, long before the ^*''»*^*-®- 
age of MoseSy who was learned, eiraiSevOri, in all the wis- ActsTii.a8. 
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 Babyloii 


Eariy wos taken by Alexander, afFected to produce tiles inscribed 

BdieC^ with astronomical observations, that reached back over 

cicdeDiT.i. 470,000 years, and this claim, when reduced to its proper 

simpuc?^' dimensions, would still leave them at the head of human 

Pliny. H. N. ' 

LMfsi. civilisation. Diodorus Siculus, no doubt, assigns a priority of 

CfL tllA RnK. 

»2^ political and philosophical existence to Egypt, and says that 
t^^m.' Babylon was colonised from the banks of the Nile; but, in- 

p. S4ft. See 

wukfaion'i dependently of ethnological considerations, his authority 

is inferior to that of Aristotle. The geographical position 

also of the ChaldsBans favours the notion, that they would 

seeorot«,n. be among the first to emerge from the infant simplicity 

ni 3BB,4oo, ^£ ^]^^ earlier 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 thcir 

more western neighbours, and on the other, receiving 

and transmitting back the rich produce of Arabia, Egypt, 

and of the more southem countries, Nubia, and iEthiopia, 

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 Chaldada, 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 

DM.tiu28. wisdom of the God of the Hebrews, though still tinged 

iT.a greatly with a polytheism, that he renounced on his re- 

Ilm!^' storation to reason. Darius the Mede made a similar 

^***®*- confession, but he had studied in Egypt 

From this period the religious faith of Chaldaoa may 
have been purified to some extent^ through contact with 


the captives of Israel. The songs of Zion sung by the Eariy 
waters of Babylon with mouming hearts, awakened kin- BeUef. 
dred thoughts in a sister race. The oracles of life could '^ 
hardly have been explained in the vemacular 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 whoUy idolatrous. The two systems were to 
some extent amalgamated; the Jewish Hheology borrowcd 
from the Chaldee * 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 •[j^j-p*'- 
one faith; so the oracular verscs assert, 

Moi/roi XaXoaloi ao<Piriy Xd-^^ov 170 ap 'Efipaioi, 

^ AvToyeyrjTov avoKTa aefia^o/ixevot Oeov ayvm, 
Even the well informed ascribed a common origin to the oiogjL 
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 Chaldaea, though mixed up with 
astrology, became fixed ; and Diodorus Siculus testifies to Ltb. u. «i 
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, ho wever, that the Chaldee orote h. or. 

... . ni.386and 

sages of prunitive times are not to be confounded with®^"^**- 
the XaXJaioi, of whom Hippolytus speaks among other 
preciu*sors of Gnosticbm. The term, as used by the 

1 The oonvenient teitn th^ophy, aa ^^ ^ m ^ ^ 1. \^i^ a^o W 

oonirausted with thedogy^ implies theisti- ^ ,, ,. . * « - 

, ^ ,. .. * x_ i.1- Waa tne readinga&ratuvaai^oirroi Binoe 

cal teaching, iirespectiYe of truth > ^ ^ 

while tbe laitor tenn inyolves the idea m^I in Efhb. Stb. ia th« equi?»- 

of abfohxtey snbjectiYe truth. lent of aJUw, Hom, in Har, 52« $4 

* airorfhnfrm 18 rendered in Euieb. Syriace, 


Eariy Ycnerablc Bishop of Portus, means simply an astrologer, 
Beiief. onc who wos gcncrally an adcpt also in magical delusions, 
the Chaldseans of Cicero and Juvenal, [_Sat. vi. 552] : 

Chaldosis aed major erit fiducia: quicquid 
Dixerit astrologus, credent afonte relatum 
Ammonis; quoniam Delphis oractila cessant, 
JEt ffenus humanum damnat caligo futuri. 

NoctMAtt. AuLUS Gellius idcntifics thc tcrm with Matliematicus, 

I. 9L 

while Hbsychius, speaking of them with greater respect 

than they deserved, defines the XaXSaloi as, yevo^ fidywv 

HiDD.FhiL iravTa yivaxTKovTwu. The Pcratss or Gnostic fatalists 

^22';^ originatcd from these Chaldeeans, and with the name pre- 

phMi.841.' tended to have derived their doctrines also from thc 

highest antiquity. 

Of thc early Persian theosophy we have as little cer- 
tain knowledge as of the Chaldiean; but we now find 
ourselves within rangc of rcgular history. At the close of 
iMii.xur.a8. the Jewish captivity, Cyrus the Persian, the Lord's Shep- 
herd, makes a clear profession of faith in one Supremc 
Em 1.1,3. God, in his edict for rebuilding the Tcmplc; and it was in 
a similar spirit that, before he engaged the forces of 
Croesus, he invoked, not the gods as a body, but ^One AII- 
xen. c™>. powerful Deity, ey^fOfJicOa aoi^ w ZcD fieyiaTc. He had pro- 
fited possibly by collision with men of a purer worship, and 
eliminated from his belief in the Deity many elements that 
were inconsistcnt with right reason. So again his lan- 
guage respecting the ^sou^s immortality, half believing half 
doubting, argues indeed no very accurate conception of 
things etemal, but, such as it is, it is expressed in a manncr 
that shcws a fixed belief in the cxistence of Divine bcnc- 
volence as a principle of unity. Thus his hope is for thc 
SrSf! future, juLtioev av cti kqkov iraOeiv, firiTe fjv fieTa tou Oelou 


^ It 'waB in harmony with this that ' Tho rosurrection is doarly pro- 

in Bacrificing the Magi invoked t^ 6e6y. miBed in the Zend Avetta, and in its 

Heb. I, T31, still JupUer waa Ormuzd. most ancient portion. Vendid, S. Ize- 

Iahbl. Myst, jBg, vm. 2, schne und VUpered, 67 £fa. 


yevtofiaii lAriTe j}i» fiJ^ev eri y. Even if /uLera rtov Ocwv had Early 
been the words used, it would have been by no means BeUef. 
certain that the term was intended to convey a polytheistic 
notion. If the Hebrew plural term D^n /S» be inexplicable, 
are we bound to affirm that the term Oeol 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; cuieone me delirare cenaes^ ut iata credam? might have 
been the language of Ciobro, if askcd whether his apos- 
trophe to the Dii 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 iravra toZ Herod. 1.132. 
ovpavod Ata KaXeovTes. The Grceks, 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 ycvo^ aioolov irpwTov KXelovariv aoiSfj 
cf api^fisf oi/y Faia icai ovpavo9 evpvs ctiktov. 

EusBBius says of the oldest form of religious belief, ovk apa PnepBvaiig. 

T f • -* * \. « ^ ' I. U. 13. 

Tiy fjv Oeoyovias EWfiviKti^ fj fiapfiapiK^s toIj TraXaiTaTOi? 
Twv avOpwTroov \oyoi, ovoe ^odvwv dyj/u^^^wv Idpvai^f 01)0 »} vvv 
Tro\v(pXvapia Ttjs twj; Gewv appevwv Te Kai OrjXeiwv xaTovofia' 
aia^. The ancient Greek symbolised with the Persians, 
who, as Hbrodotus records, a^aVaTa ^ai vriov^ Kal fiwfnov^ 1. 131. 
ovK €v vofJLtp TToievfxevov^ lopvecrOai, dWa Kai toIcti iroievai 
fiwpifiv €iri(f>ipov<ri, ois fJi€v e/ioi ooKeeiVy oti ovk dvQpwiro(f>v€a^ 
€vofu<rav tov9 Oeov^ KaTairep o\ '^EXXi^i/e; elvai. So again 
Diogenes Laertius, Toi/s le fidyov^ . . . aTrotpaiveaOai irepi t€ VToaaa, 
ovaia^ Oewv Kai yeveaew^, 01/9 «cai irvp elvai Kal yfjv Kal vowp' 
Twv c€ ^odvwv KaTayivwaKeiv Kai fidXi(rTa tiSi^ Xeyovrwv 
appeva^ elvai Oeov^ /cai OtiKeia^. 



Fonxu of 


I. 131. 

ManidL i. 





The ancient religion of Persia appears to have been 
far more cloaely allied with the Pantheism of the Brahmin, 
than with the Polytheism of the Greek; and it was from 
this source possibly that Thales and his successors in the 
lonic 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 aroij^eiaf as Herodotus says, 
Ououcri 06 ii\it{} T€ Kai aeXiivrj Kai y^ Kal irupl Kai uoaTi Kal 
ai/€fioi<xi. The natural creation, an object of deep and super- 
stitious veneration in primitive timcs, may have given rise 
to idolatry when Hbrodotus wrote, but the proof is not 
made out, that the Persians knew anything of thc Zabian 
practices of the Unferior Shemitic tribes, before their yoke 
was imposed upon those tribes. As comparcd 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 retaiued 
was derived traditionally from the very cradle of the human 
race; it was no mere product of human intellect, as Beau- 
soBRE seems to have imagined, ** Cette ancienne religion . . . 
de la maniere qdon nous la decrit^ est la plua pure que la 
raison humaine ait jamaia imaginee.^ But it was debascd 
at length by the reaction of Greek impurities as, Hero- 
DOTus has candidly confessed. 

The ancient Persian religion was modified in the reign 
of Cyrus by Zoroaster, who ^restored and fixed old forms 

^ So Hebodotus, iTi/iCfjLad-^Koai S^ 
Kcd T^ Odpowly 0TL>€iVj irapd re 'Aaavplcjv 
fM66vT€S Ktd *ApapUav, L 131. 

■ S^ilfaUoUprendrepaHifjecroirois 
plut^ que Zoroastre ne JU que riformer 
la reUgion des Mages, qui avoit H4 alU' 
r€e, ou la purifier dea faustes opiniom 
doTit dle Hoit corrompue, Bsaubobbe, 
ffitl, du Manich, n. i. 4. p. 163. An- 
QUEiiL DU Pebbon thxui BumB np the 

character of Zoroaster : Esprit stthlimef 
grand dans les idfes qu*U 8*^toit fornu'e8 
de la Diviniti, et des rappotU qui unis- 
sent tou8 lc8 Etres ; pur dans sa nvorale, 
el ne respirant d^ahord que le hien de 
Vhumaniii; un ^SU outrS lui fait em- 
pl^yyer Vimposture; le succis Vaveugle; 
la faveur dee princes ct des peuples lui 
rend la amtradiction insupportable et en 
faU un peanecuJUwr, Y ie de Zaroastre. 



of belief, and matters of religious OpfiaKeia, rather than in- Persian 
Tented new ; the idolatrous practices and juggling priest- il 

craft, with which the Iranian had been brought in contact gjjj^^^ 
npon the banks of the Euphrates and of the Tigris, ren- 
dered this necessary . The broad ' principles of this re- zefdusht 
formed religion may be comprised, as Beausobrb observes, ^iSlat. 
nnder the three heads of a pure faith. sincere truth, and ho^i* 

' 190^ 138. 

justice. The unity of the Deity was still the fundamental 
tenet. 'The sun, as a glorious body of light, occupying a 
position ^mid-way, as it were, between the Heaven of Hea- 
Tcns and Earth, conveyed to the Persian a sensible emblem 
of Ormuzd, the Good Principle. Its orb was the abode of 
Mithras, the MeduUar, as occupying a middle position be- 
tween Ormuzd and Ahriman, Light and Darkness, Sio xal piut de is. 
^!0pfiv Hipaai TO¥ fjLeaiTtiv oyofAa^^owTiVf 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 
night*. 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 tbis 
was not so. For it may be observed, that the veneration of ? at. 

•^ Vendid. 

*water is fully as apparent in the Zend or more ancient ^** ^* '"^ 

^ Plato speakB of the Magianism 
of Zoroaster as a simple syBtem of reli- 
gious worship ; tSv 6 nh /layelc» re Sc- 
idaK€i r^ Zofpiadrrpov rov 'Qpofidj^v, 
firri di Tovro OeQp Oeparela, Alcib. i. 

' The ParBees of Indiay though they 
tam themselyes to the sim in prayer, 
deny that it is with any idea of worship. 
Htdi, de V. Rd, Pers, i. The ancient 
practioe was the aame ; only contact with 
2«abiaa worship, by an easy transition, 
canaed a coBtom, that was at fM only 
■ymbolical, to degenerate into idolatry. 

* So Plutaboh sayB that Ormuzd 
iri9rita€ roO ifKlov rocovrw Scop 6 ^fXtof 
rifs y^ d^4ffrfiK€, koX rh» oipai^ drrpois 

iK6<rp.Tj<r€v. de Is, et Os, 47. 

^ It 18 a remarkable coincidence that 
the solar year of 365 days is snmmed 
by the letters seyerally contained in 
KLelOpa^, the Basilidian 'Afipd^as, and 
NetXof identifiedby Plutaboh with Osi- 
ris or Helios. So Hebodotus speaks 
of ol Ipics Tou Ne^oi/. II. 90. 

'^ ComparethewordBof Hbbodotus: 
^f rorafiinf ii oih^ hrovpiown, oifre ip,- 
rriowrifOif X€tpas iwaroifl^oirrak, oifSi dXXoy 
odiiva repiopiwri, dXXd (r^/Sorrat rora- 
fAo^ pudKwra, I. 138. And the Zend 
Ayesta : Vhmmt gui ietumt un mort onec 
toi le porte dant Veau ou dan» le feu, 
d mmiUe par Id ce$ SUmene, pmO^ 



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

theoryr of the one element is as strictly forbidden as of the other. 

Anq.du Fire, however, was the only sensible emblem of the Deity 

iii.09sld97. permitted in the Persian tcmples 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. ^ Abulfeda, 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 ^Zoroaster also that is mostusually 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 

itre pur, o tairU Omitadt Vendidad 
Farg. vn. 

l3jJ^ jm£' ^j\ <Ut« ci^iaJLrf^ 

Ac u-a!U (^J JjJ in the 

night in fokich the Apastle of Qod wae 
hom, thepaktceofthePertian hinff(Kesr&, 
as Csesar among the Romans, and Pha- 
raoh in Egyptian history, being the royal 
name and title), vhu Bhaken hy a tudden 
shock, and its fourteen towere fdl, At 
the same time the aacredjire of the Per- 
nana waa extinguished, which for a 
thousand years hefore had nevergone out, 
Abulfeda, Hist. Moh. c. i. Bbuckeb 
considerB that pyrolatryprevailed among 
the Persians before the day of Zoroaster, 
"Certum est ex addudis, sacrum ignis 
cuUwn ante Zoroastrem inter Persa^ 
viguisse" ii. iii. lo. 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 
Bacrifices: oih-e ^ufioifs iroieuirraL, o^re 
Tvp dyaKalovat. fUXXovrcs d^etM. I. 132. 
Neither would their worship, as he re- 
cords, sub J}io, admit of the perpetual 
preservation of the sacred fiaine. 

' {j^^JLi^jj Star of splendour. 

* Son dessein est de montrer que la 
naiure entiire, qu*Ormusd chef des borts 
Qenies, et Ahriman chef des mauvais, di- 
pendent du premier Etre qui les produils. 
Ce premier Etre est le Tems saris bomes, 
ou VEtemd. . . . Pour prSvenir les diffi- 
cuU4s que peut faire naitre la vue d*un 
seul premier Agent, Zoroastre rappelle 
souvent les Perses aux deux Principes 
secondaires; il s*itend sur leur nojlurc, 
et sur leurs actions reciproques, qui doi- 
vent se terminer au triomphe du bien. 
Anq. du Pebb. Vie de Zor. 68. In 
point of action, however, Evil was still 
subordinate to the Good Principle; so 
Ormuzd is made to say in the Z. Avesta, 
"Ifirst a^ied, and afterwards the sourc$ 
ofevil." Vend. Nosk. 20. Farg. i. 




Supreme ^ Principle eausative of both ; and the more in- Pergian 
telligent Fersian, no doubt, still referred the binary ema- ibeory. 

nation to the unity from vhence it proceeded, as that 
which ^alone harmonised with a reasonable conception of 
the Divine Being. Zeruane Akerene, Indefinite Time, was 
this antecedent principle of boundless ^Good; the proto- 
typal tJ^Drj^N of the Cabbalistic theology, the direipla of 
Plato, and the alcip ofthe Gnostic heresiarchs. It is also 
remarkable that the tottos 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 ; Mayoi Se 
Kal irav to Apetov yevos^ a5s Kal touto ypa<f>€i o Et/oi/jLio?) o\ 
/i€v Toirov^ o\ oe j^vov fcaXovaiv to vorjTov dirav Kai To i/i/co- 
fjievov* €^ ov oiaKpiOijvai ^ Oeov ayaOov Kai oaifAOva KaKov^ ri 
<pwi Kai cKOTost TrpoTovTwv*. From the throne of Goodness 
thc *Word, substantial and personified, went forth, before ^^^- "»• 
the Heavens or any creature had been called into exist- 
ence. Ormuzd was this Word, and of him and by him the 

^ The Sad-der declares: £x primo 
iciatprimum, Dominum tuumeut Unum, 
Sandnm, cui non esi compar; tit etiam 
JMminuM Potentice d Olorice. D. x. 
This compilatioD, though comparatively 
modem, containfl much that is highly 
aucient, but the doctrine is allowed to be 
ZoroaAtrian by Mahometan, and there- 
fore hostile testimony. So Abulfeda 
says, that whereaii the predecessors of 
Zoroaster held that the origin of all was 
the dualistic principle, still he himself 
taught that one Supreme Being ezisted 
antecedently, who was One and had no 
compeer. Poc. Spec. II. Ar, 153. 

* Nach einer inneren Forderwng der 
mensehUchen Naiur, hei den nur einiger- 
mauen Nachdenkendenf die Prage nach 
der VeHnndungsgrunde jener zwei Wesen 
nicht lange ausbleiben honnte. Cbeuzeb^ 
Symb. I. 697. 

' Aristotle also testifies that the 

first principle of the Magian system was 
perfect goodness, rb TpQTOu yanfijcaif 
6.puTTo». Abist. Met. xiv. 4. 

* WoLP. Anecd. Gr. ra. 259. Cf. 
DiOG. Labbt. I. 8. Cbeuz. i. 698. 

' Das Eunge ndmlich id, seinem 
'^esen, nach, Wort ; vom Throne des 


Gfuten iet gegeben das Wort, Honoveb, 
(«. Izeschne, Ha. xix. in Kleukeb'b Z. 
Av. i. 107.) das vortr^icJte reine heilige 
achnellunrhende, das da war, ehe der 
Ilimmd war und irgend ein Geschaffenes. 
Au8 dieaem und durch dieses Wort ist 
das UrlichJt, das Urwasser und Urfeuer 
(d. h. ein unJcOrperlichea, intellectuelles, 
gleichsam eineArl von Praformation der 
JElemente), und durch dieses dann das 
Licht, das Waster und das Feuer, das 
wir sehen ; folgUch AUes geworden. Die- 
tesgule Wort ist Ormuzd. Cb. i. 695. In 
the Brahminical theory truth is etemally 
phonetic. A. Butleb, 1. ^45. 


PereUn first ideal principles of Light, Water, and Fire were engen- 
tfaeory. dered, as in the Divine Mind, and from these also the 
material elements were subsequently formed. Here again 
we may observe a elose similarity between this ^mystical 
word, HonoveTy uttered by the Deity, and the Aoyo^ of 
Plato ; for Ormuzd was the personified idea of all things 
create, eternally subsisting in the Divine Unity. The enun- 
voi.i.i3i. 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 etemal 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 afibcts 
the happiness of life. An implacable Nemesis, tracking 
down ancestral sin through successive generations ; a blind 
fate, the exact converse of -reasoning Will; the necessai^y 
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 samc 
point, but preserving more perhaps of the primitive tradi- 
tions of man's infant state, brought into the accoimt the 
relative as well as the positive character of evil. Hence 
in Zoroaster^s teaching the Supreme Being developed 

1 See C£KtxCB's coUection, from the Zend Avesta, of terms applied to this 
primary emanation. SymJbclUc, i. 696. 



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


short of pcrfection; and the Mmperfection of Light is prmcipie. 
Shade; arguing therefore from the physical to the me- 
taphysical, it appears to have been concluded by him, 
that so soon as the Deity developed any principle or 
ereated essence beside himself, the necessary relative im- 
perfection of this principle, ^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 AIl Good, " chargeth His angels with 

Originally, the eastem theory of a First Principle was Hydeap. 
not dualistic ; 6od was single and sole, sine socio et sine Beaus. i. im. 
part. 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 'Life ; and subsequently the Will of God, the divine creuier. 
Word, was etemally articulate, the Creator of the heavenly 
bodies, and of the souls of men. As matter is causative of 
shade, so ^evil entered into the system when the bodies 

1 ThJB imperfection of liglit w&s 
exprefloed Uieosophicallj as a mingling 
ijy^j jyl\ ^jJ^\ of light and 

darkneBS, this of course was co-ordinate 
with the fiist erolution of Hght as an 
imperfect subetance; the subsequent 
active influence of Harfciiftaa or evil was 

defihed aa liM\ ^ j^\ j^^flU 

a liberaUcn of light from darhneas, the 
two were teparated and ahewed their 
pontive qualities. Upon this distinc- 
tioQ Magian oontroyersy ran high. See 
PooooK, Spee. ffiet, Ar, 153. ed. Oxon, 

' MU dem Saiz iet gegeben notkwendig 
der Oegeneatz. Cbeuzeb, Symb. i. 701. 

^ Zoroastre n'a reconnue qu'un seul 
Dieu, Createur immediat du Monde des 
Esprits, mais Createur mediat tant du 
monde des dtoilee et dea planbtes, que 
du Monde inf^rieur, qui est notre globe 
terrestre, qu^il a form^ par rintervention 
d'une puissance, que Zoroastre appelle 
BA VOLONT^ Beaubobbe, ff, du Ma- 
nicK, I. p. 175. 

^ Beaubobbb says, Ce eyetime du 
Prophete de$ Pereee a tm grand con- 
formiU avee celui, que Lactance a 


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

^^*^^' The words of Beausobre refer thcse oriental theories to the 

highest antiquity, and their supporters conneeted them 

lilSich. I. ^'^^^ ^^® patriarchal faith of Abraham. Un Paradis, un 


EnfeTy quHls appellent la Gehenne, rimmortaliti des dmes, la 
Resurrection des carps, Staient les dogmes constans de leur foi. 
Ils pritendoient la tenir d^Abraham, qui Vavoit enseiffnee, 
et dSfendtie contre les Idolatres qui s'elevoient et se mul- 
tiplioient dans TAssyrie, 

Thc question arises how these thcories, presenting 

in some respccts certain analogies with a truer theology, 

bccame known in Persia. If, indecd, Zoroaster wcre ac- 

quainted with the Hebrew scriptures, as Arabic writers 

Bnicker.H. affirm, who also say that he was bom in Palestine, we 

Ph. I. 147. . 

might understand that portions of his system would very 
fairly be referrible to the great forcfather 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 resemblancc obscrvable between the 
Zoroastrian system, and the august theology of the Jews. 
Possibly the liturgical portion of the Zcnd 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 whatcver 
knowledge this portion of the Zend Avesta exhibits of the 
Hebrew Scriptures, may be more properly referred to thc 
co-presence of the Jewish religious system with the tra- 
ditional faith of Persia, subsequently to the Christian era. 

ecprtWencMtemef: FabricaturusDeiis fontes rerum sibi adversantium, illos 

hunc mundum, qui constaret in rebus videlicet duos spiritus, quorum alter 

contrariis atque discordibuB, constituit est Deo tamquam dextera, alter tam- 

ante diversa, fecitque ante onmia duos quam sinistra, &c. ItiH. ii. 9. 


Neither ^Bschylus nor Herodotus say anything of Persian 
fundamental tenet of the Zoroastrian system, faith theoiy. 

two antagonising principles, emanating from one eter- 

principle of unity ; and naturally enough, for if the 
ilistic scheme were first incorporated by Zoroaster, it 
ild hardly have become known to them, as a superaddi- 
n upon the ancient faith of Persia. On the other hand, 
before the day of Zoroaster the Persians had been 
»Iaters, it would be difficult to account for the ease with 
ich this people accepted at the hands of Zoroaster, so 
.ny religious ideas, that must have been as foreign to 
tm as they were new. May it not have been owing to the 
rer religious traditions of the Persians, that the Jews, as 
an apparently cognate religion, were permitted by Cyrus 
return to Palestine, and were aided and protected in 
jir pious work, of building up again the ruins left by their 
aldsean conquerors ? On the whole, the ancient Persians 
pear to have been neither polytheists nor idolaters ; and 
:h regard to all other points of their ancient intellectual 
iculation, it is safest to subscribe to the words of the 
lustrious Brucker ; Subductia itaque omnibu8 rationibus, nut Phii. 

II. iii. 12. 

iw tutissimum videtur, de veterum Magorum, Zoroastre 
ustiorum, systemate, modeatam fateri ignorantiam, 

It would seem, then, that from the time that Abraham oen. xi.3i. 
nt forthfrom the land of the Chaldees, down to the com- 
mcement of authentic pagan history, the theoretical 
owledge of one Supreme Being existed, as a higher re- 
lous belief, in the regions watcred by the Euphrates, 
well as among the Persians ; but, in this latter case, the 
ople at large retained a sounder faith than the inferior 
-amaic tribes, where a truer yvwai^y in whatever degree it 
isted, was reserved among the arcana of priestcraft. 

The only country west of the Indus, that can pretend 

vie with Babylon in point of antiquity, is Egypt. There 

18 in certain respects a similarity between the Chaldsean 

VOL. I. b 

• •• 



Primitive and Egyptian religious systems. They both involved astro- 
logy, and in most other points they were very much alike, 


Plut. de Ii. 
etOs. 9. 

if the testimony of ' Bardesanbs, 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 violcnt irruption of hostile tribes. That 
which Plato has said, in the TimceuSf of their imrounity 
from the devastation causcd 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 ^faith 
of Egypt was chiselled indelibly, as it were, in granite, 
in the Saitic inscription of the temple of Isis ; t6 ^ ev 2aci 
T^y 'ASiyi/aj, ^i; Kat laiv voixi^ovaiv, eoo^ eiriypa<f>fiv ei^e 
ToiaiTfjVf 'E^yft) eifii irav to yeyovo^ koi ov xai eaofievoVf Kal tov 
eiJLOv ircirXov ovSeig ttw OvtjTo^ a7r€^aXi;\|/ei/. ' Proclus adds 
at the close of this inscription, Kal ov €T€kov Kapirov, fikw 
€y€V€To. It has already been seen, that, whatever may 

konnte aber hier die zwoifelnde Frage 
entstehen, ob jene geistige Ansicht nicht 
etwa blos Griechische Zuthat, Ausdeu* 
tung Griechischer Philosophie sey. Dies 
muss schlechterdings yemeint wcrden, 
und die vielstinimige und vielfaltige 
Sage, welcho auch vor der Zweifelsucht 
neuerer Zeiten die herrschende Meiuung 
der Gelehrten begrtindete, die Sage, dass 
Pythagoras und andere Griechen erst 
ihre Weisheit aus .«fEgypten geholt ha- 
ben, muss fUr ein historisches Factum 
gelten. Hundert Stellen des Herodotus, 
Hellanicus, und was wir sonst von 
Fragmenten alterer Gcschichtschrciber 
uud Philosophon haben, setzen gleich- 
falis eine alte geistige Cultur der Pha- 
raonen -<Egyptier vorauH." Symb. i. 386. 
^ In Timas. cf. the Persian theory, p. xi, 
Mosu£i3f conjecturca that this inscription 
never existed. CuDW. Int, Syst, n. 113. 

^•^ 8-lbl Vqa ^ 

^5.^? i^ U4^? ^e^^^ 

^OOl^slZ) ]l <^\cLk CU0C7I ilbl 

«^OT P^OI) (Zo^t '^''"^ saiih, 
I have read the books of Chaldeism, hut 
I do not Jcnow tohich helong to the JBa- 
hylonians, and ichich to the Egyptlans. 
Bardeaan taiih, T7te doctrine of hoth 
counirici is the aame. Ai^ida saith U is 
hnown that it w 90. Curkton, Sp. 15. 

* Cbexjzer clearly refers the higher 
and more spiritual wisdom of tho Greck 
philosophy to Egyj^tian sources. "Es 


►een the religious belief of Egypt in later times, at Pnmitive 
lier period of history its inhabitants held some points, Eg^t^ 
t, in eommon with the descendants of Abraham. 
le wisdom of Egypt, in whieh Solomon was skilled, iKiii««iT.3D. 
tes the notoriety of its intelleetual proficiency. At 
sequent period Herodotus speaks of Egypt^s reli- 
theory with veneration, and refers to this source the 
edge that his countrymen possessed of the ^soul*s 
•tahty : HpiiToi Tovce tov Xoyov AlyvirTioi eiai o\ 
6Vf ttK avdpwTTOv ^v^fti aOavaTo^ eaTi. It is a fair 
ace therefore that certain modified forms of reli- 
truth were never wholly lost to the sages of Egypt. 
aered torch was still sent on ^from hand to hand, 
;he foundation was laid of the Alexandrian school of 
ophy, which the more ancient and truer elements 

Elgyptian theosophy helped to consolidate. 
le origin of Egyptian as of every other form of 
leism may be traced to the custom, so widely preva- 
i the ancient heathen systems, of expressing difierent 
ons and attributes of the Deity by difierent names ; 

were divided out again according to the varying 
) of the divine energy. This, which is more or less 
>f the Persian and Indian systems, is pre-eminently 

:bod. II. 123. And yet Hippoly- 
iceB his predecessor HeraclituB 
mbtfiilly of the souls dissolu- 
x^oy d^ TOVTO, <prf(rly, ol iroiiTral 
6W' 1^817 Kal oi (TOipurraTOi tuv 
', (Sif irrl Kctl 'HpdKXeiTOi eXs, 
'vxv^ f^ y^ ^dyaroy, vdwp yevi- 
ETOL. PhU. V. 16. MlLLEB is 

TODg in printing ert as part of 
ation qualifying OdMaTos, By 
ibUees is meant tcatery vapour; 
B. Pr, E. XV. 20, Zipnav ^/vx^y 
r$jfat9 rj dMa&vpJUuruf, Ka$dx€p 

[QKN seemB to say as much of 
ptian sages, even in his day : 

SoK€t 64 fioi ToioMv rt ireiroirfKivai, ws 
ct Tis rj Aly&irT(f hriSrifn^as, h$a ol 
fih AlyvTrTtcjy ffo<f>ol, «rard rd Tdrpia 
ypdfifiaTa, x6\Xa <f>i\o<ro<pov<ri T€pl T(av 
trap* alr<iis vevofJLurfihfiov Oclwv, ol bi 
Uiniyrcu fi^dovs Tivas dKo6<ravT€S, dv roiis 
\6yovs oifK iTrUrTomai, fiiya hr' a^dis 
<f>povov<riv, <f€TO TdvTa r& AlyvTTlcjv 
iyvcjKivcu' tcIis Uiuirrcus airrCiv fiadffre^ 
<ras, KoX firfi€vl tGjv Upiujv <rvfifu^as, firfi* 
dir6 ru^os a^Qv rd AlyvTTL<av dTb^prfra 
fiaBiiiv. And the same observation ap- 
plies, as he proceeds to say, to the 
Syrian, Persian, and Indian syBtems. 
c. Cds, i. 12. Several suggestive pas- 
sages also are found in Ibocb. Enc. Bus. 





Theosophy so of the main foundation of the Oreek mythology, the 
physfSl. Egyptian. ^ 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 : evl yap 
Xoytf) KOivw Tot/y Oeov^ toutovs Trept iracjav ayaQov fioipav 
Tjyov/uieOa TeTayQai^ Kat irav, oaov evedTi t!} (pvaet, koXov Kai 
ayaQov oid tovtovs VTrdp)(€iVy tov fJLCv oioovTa Tas dpj^aSy 
Tfjv ce cey^ofxevijv Kat otaveiuLOvaav'^, 

Hence we may consider these ^congenital deities to re- 
present the Divinc Ideal of the universe ; the ancicnt refer- 
ence of Isis to ei^o) by a false etpnon, 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 Alind being involved in the notion of 
Divine Prescience, it is not diflficult 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 havc found fundamental 
theories, that we refer to Plato, among the arcana of the 
Egyptian hieropliants. 

Of this we have some indication. Isis and Osiris, in 
the Egyptian system, symbolised pre-existent form and 

* Von dieser charaktoristischen Sitte 
der orientalischen Religion, und auch 
der^gj-ptischen, die Hauptausserungen 
eincs Grund wcsens in besondere Personen 
zu zerlegen, und dann wieder zu einem 
Begriffe zu verbinden, zeigen selbst die 
-^Egyptischen Gdttemamen Spuren iu 
Composition, wie Semphucrates, Herma- 
pion, und unzahlige andere. Daher wer- 

den fomer besondere Nanien beigelegt 
zur Bezeichnung besonderer Verhalt- 

nisse eines und desselben Wesens 

Die besUindige Vergegenwartigung je- 
ner Sitte kann allein vor vielen Miss- 
verstandnissen in den alten Religionen 
]>ewahren. Creuzeb, Symbolik, i. 295. 

' /*. cf Os. 64. 

' See p. xxiii. n. 3. 



c^hile Horus exhibited the ^ diroTeXeafia or embody- Theosophy 
he Divine iSeai in ^material substance. ^PIutarch ph^S. 
at Isis was known by three other names closely 
ive of the subjectivity of matter. But he also 
the name of the goddess from eiSw^ ^scio, as 
her votaries to a true knowledge rov "Oi/tos. It 
lave been more conformable to the Egyptian reli- 
jTstem based as it was upon physical phenomena, 
id said that the name symbolised a knowledge of 
ity, as revealed in the sensible world, the ground- 
' aU natural religion, as the Apostle has said ; Aiori Rom.Li9^. 
TToy Tov QeoVf (pavepov eaTiv ev avTol^' o yap Geos 
(pavcpioce' Ta yap aopaTa avTov airo KTiaetos Koafiov 
rifjiaai voovfACva KaOopaTai, ij t€ dioio^ avTov ovvajuns 
rri^. Plutarch, towards the close of the same trea- 
rs, that the name conveys the notion of ^rational 
Osiris being the generative or plastic principle. 

;erm, as used by Philo, is to 
ktter is to mind ; on Gren. ii. 
dpa ovK ifJL*t>apQ>i rki dffdjfid- 
rrAi l^as TapUrrrfffiPf oj tup 
wor€\e(rfxdT<ap ffippaylSas ffvfi- 
j M, Op, 44. Plutabch ap- 
rm as though it inyolved the 
Q of matter with ideal form ; 
*Offipip wj dpxWt ^V'' ^^ 'Itrf 
w, Ti» hk ^Qpop Cjt iToriXefffjLa. 
. 56. The reader may apply 
tration of note 4, p. 352. 
xnH, who was of the Pytha- 
ool, antecedently to Plato, 
ui Egyptian myth of some 
hat the Divine wisdom, exist- 
ly iy dvpdfi€i, by means of 
d also iy ivcpyclqL, in- esse, as 
toue. The application of the 
!ed at p. xL is, alplTTercu di 
TU¥ 6 fiOdos, 5r( Ka$* iavTinf 
'ovt Kal \&yoi A» t<? dopdTtp 
UfitfKu», cls yiycffip inrb kuH)- 
?er. /». et Os, 62. The Gnos- 
id 2tyi^ were borrowed from 

somc such Eg3^tian myth. Compare 
also the words of Damascius, ol di 
Aly&imoi KaO* iffxas ^\6ffo<f>oi yeyav&reSf 
i^i^eyKav aiirwv t^v d\rf6€lay KeKpvfifU" 
vjjif, €i/p6vT€s iv AlyvTTloiS 81J Tiffi \brf0is, 
dis ttif KaT* airroiis if fikv fda tuv SXuv 
dpxh ffKfnos dyvuffTov, WoLF, Anecd, 
Gr. Tom. iii. 260. 

^ i) bi ^ffis iffTiv 6t€ koX "hiobd, Koi 
Td^iv^AOvpi Kal M€06€p Tpoffayop€6€T€U' 
ffrffialvovffi 6i rtp fiiv Tfx»yr<p twv dvofxd- 
Tuv pLrfTipa, T<p di dcvTiptp cIkov "Qpov 
Kbffpnov, ws KoX nXdrwv, x^P^ yeviffem 
Kal 5€^afj,ivrp>' t6 6i TplTov ff^vOertv iffrtv 

^#C T€ TOV T\l^pOVS Kal TOV cdTioV. PLUT. 

de Is. €t Os. 56. 

^ Tov 5* i€pov ToHvofia KoX ffaif>ias 
iTayy{\\€Tai «eU yvuffip koX ^tSrfffiv roD 
5i^oj' 6vofid^€Tai ydp ^lffeiav wr elffofii- 
viov t6 ov, dv fi€Td \6yov koI 6ffl(i)s c/r rd 
Upd Tapi\0wfi€v T^s $€ov. Plut. Is. et 
08. c. 2. 

* 6t6 r6 fiiv 1<ro' iraXoOo-i Tapd t6 
t€ff6ai fjL€T* iriffT^^firis Kol ^p€ff6ai, /c(y^ 
fftv o^ffop (fji^vxov Kol ^p6vifiov. c. 60. 




tiMi But in another point of view Isis represented the Divine 
iSeai tbemsclves, for the goddess fully bears out Creuzer's 
assertion, tbat tbe Egyptian deities respectively symbolised 
several distinct functions or pbases of tbe Divine energy ; 
Bo ^lsis is identified with N^iO tbe Egyptian Athene, tbe 
Divine Intellect or NoDs, according to Plato's derivation in 
tbe Cratylus, Qeov vo^ai^. If Flutarcb is not mistaken, Isis 
was tbe same with tbe self-existent Divine Wisdom ; and 
tbe Greek mytb, tbat Atbene in full panoply sprung from 
the brain of Jove, was derived from tbe Saitic temple. 
Tbe goddess, however, not only represented the Divine 
Intellectual conception of tbe universe, antecedently to tbe 
union of the forms, so conceived, with gross matter, as 
Minerva, according to Varro, in tbe ^Samothracian tbeology 
represented tbe Platonic ^TrapaSelyfxa, or ideas of things 
create, but the Egyptian divinity symbolised the Divine 

^ The Saf tic templc of Isis, bearing the 
iDBcription mentioned at p. xviii. w rc- 
ferred to ISrflB by Plato, as the Egyptian 
Athene, vrhere, in speaking of tho inha- 
bitants of Sais, Titn, 1 1 E, he says, oU ttjs 
ir6\€tifs 0€bs 4^1776» tIs i<rruf, AlyinmffTl 
fih Toihfofia, ^TjW, 'EXXiTvtari Bi, us 6 
iKelpwv \6yos, ^kdrpfa. CiCERO also speaks 
of it as a Parthcnon ; Minerva . . . . m- 
eunda otia Nilo, quam ^gypUi Saitce 
coiunt. do Nat. Dc. m. 23. Pldtarch, 
in this same treatise, c. 62, repeats the 
assertion that Isis is Athene; t^v /xh 
yh^ ^lffiy iroXX<lif« t^ ttjs *A$7jvds 6v6- 
fjLaTt KoKovffi, <f>pd^oifTt TotovTov \6yov, 
*'if\$ov dw* ifiavTijs,*' 6T€p ioT\v airroKt- 
vffTov <popas SrpiWTtK^v, (giving apparently 
the Hebrew hvfxov, ^yng^,^ ipsam me 


pfvtuli;) and says that the SaHic temple 
was in honour of Atkene. *Ev Zdi yovp 
iv tQ Tpov^tp Tov l€pod T^s *A6rp^as rjv 
ytyKvfifjJwov Ppi^tos k.t.\. c. 31. Abno- 
BITJS also identifies the SaJitic leis with 
AtAene,^j. Hebodotcs, 
makes Isis the Egyptian Demeter; (cf. Cl. 
AL Str, I. 2 1,) bnt he speakB of the Saltic 

Totr^vpts as being in honour of Athenc, 
II. 59 ; he infers also that archives were 
there preserved, 28, and mentions the 
sepulchral cells of its kings, 169, 170; 
and a colossal recumbent figure in gra- 
nite, 176; cf. also Paus. n. 36. Both 
the cities Atheus and Sais are said by 
Pboclus, in Tim. to have been under 
the same tutelary deity, fda rCa^ h(fo 
t6\€ww i^pos, rijs r€ Zdecjt koI rwv 
'kdrpfwv. Theofomfus even statee that 
Athens was colonised from Sais. And 
Plato after the passagc qnoted abovc, 
says, fidXa Si <f>i\a6rfvcuot, kcU rtpa 
Tf)6Trov olK€iot Twv9* eXvat ^curiv. 

* Samothraaim nobUia mytteria. 
AuG. Civ. D. vn. 1%, 

3 Dicit enim ae ibi multie indiciis 
ccUcffisse in simuJacris, aliud sign^care 
ccdum, aliud terram, aliud exempl<i 
rcrum quas Plato appelku ideas; 
codum Jovem, terram Junonem, ideas 
Minervam vuU inteUigi; ccdum a quo 
Jiai aliquid, terram de qua fiat, ex- 
emplum secundum quod ftat. Civ. D. 
VII. 28. 



Wisdom in its operative as well as in its conceptive phase ; Gnoetio 
hence Apnleius causes her to describe her functions in the ^ ^^^' 
following terms ; ^Rerum natura parens, elementorum amnium 
dominat seculorum progenies initialia; summa numinum^ 
regina marium, prima ccelitum, deorum dearumque Jacies 
uniformis; qua codi luminoaa culmina, maris salubria 
Jluminay inferorum deplorata silentia, nutibu^ meis dispenso, 
Her functions then were co-extensive with the Divine 
'I^ac of the philosopher. 

Her offspring *Arueris, called by Plutarch, ApoUo, or 
the elder ^Horus, 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 ; mutatvt nominibus, the 
words of Plutarch very nearly express the Valentinian 
theory ; ^tov Qpovt ov 1} I<ns eUova tou vorjTou Koafiou aJcr- 
09jt6v ovTa yevv^. 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 
thcy 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 

^ Aful. Metam. xi. p. 343. 

* Creuzbb, Symbolik, i. 259. 

• /t. ei 08, 54. ^ fUif yhp, (ti twv 
four ip yarrpl r^t 'PAw Hin-w, i^ 1<rt8ot 
Kcd 'Offlpidin ytwoiUmi yiytffis 'At6XX(i^ 
rot QhflrTrrtu, rb irpXv iK<l>av9j yeyiffOai 
rMe rhv KScfu», Kcd avrTeKeaOfjvcu tQ 
X^Ty, Hjjr iTXip, ^^€i ikeyxofUt^ i<^* 
ofrr^ dreXrf, rfp' wpiirrrpt yivcaiy i^eyey- 
Knw. Ai^ KcU 000*1 rby Behy iKetyoy iyd- 

Ttjpov inrb aK&rip yepiaOai, koX vpeap&re' 
po» *Qpoy KaXoCaiv' 06 yiip rjv Kdfffios, 
dXX' €tdu)\6y ri koI Kbafiov <f>dyTaafia 
fiiWovTos. Pabthsy has translated 
these last wordH, denn er war nicht die 
Wdt, for he was not the world; it ought 
to have been, de:nn cs war lceine Weltf 
for there wae no world, hut a certain 
ideal inuige ordy of thefviure. 
* Ibid. 


Gnostic natural product, as tlie nurse and comprehensive principle 
^ .??!!'. {Tra¥^€xm) ^^ Plato. But by the many she is called the 
million-nained, for moulded (rpcTrofievfj f. 1. Tvirov/uLeiffj) by 
rcason 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 foUows 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 cxults, as impregnated with produce. For produce is 
the material iraage of Substance, and the contingent b 
an imitation of that which IS^" 

Further, the Egyptian mythology indicatcs the remote 
origin of the Valentinian classification of the Pleroma into 
three groupes. For Herodotus speaks of a similar distribu- 
tion of Egyptian deities"; 'Ev ''EXXiyo-i /xei/ pvy pedraTOi twp 
Oewv vofxi^ovTai eivai HpaK\^9 Te Kal Aiovvao^ Kai Ilav* irap 
AiyvTTTiotai c€ Hdp /uei/ dp^^^aioTaTos^ Kal twv oktw roiy 
TrpwTwv •Xcyo/uLepwv Oewv' *hlpaK\rjs oi twp oevTepwv, twv 
ovwo€Ka X€yofi€vwv eJvai' Aiovvaos oe twp Tpirwvj oi €k twp 
SvwSeKa 0€wv eyevoPTo. This third groupe of deities were 
possibly the ^five born of Rhea, marking the addition of 
five days to the year of 360. The dodecad emanated 
from the ogdoad, ^ck twp oktw O^wp o\ SvwScKa Ocoi 
€y€vovTo^ Tc5i/ 'Hpa/fXea eva vofii^ovai. But the ogdoad was 
the primary groupe, ^tovs Se oktw Oeovs tovtovs trpoTepovs 
Twv SvwS^Ka Oewv (paai y^vcaOai, 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. dt l8. et Os. 53. Cf. Pliny's a Herod. il 145. 

descriptionoftheinfluencesoftheplanet ' See p. 34^, note i. 

Venufl, or ttdla IMu, H, N. u. 8. * Hebod. u. 43. * Ibid. 46. 



ical creation, of which ^aKoro^ ayvwarov was the first Geometri- 

cal myBti- 


iple; it also theosophised the development of mathe- 
al and arithmetical powers. So in the case of these 
>e8 of divinities, they exemplified the powers of the 
•angled ^triangle, in emanative progression; the 
thenuse being as 5, the perpendicular as 4, the base 

hypothenusc = 5 j 

hypoth. + base « 8> = 25, or 5'. 

hypoth. + base + perpend. = 12) 
^nd this analogy would scarcely seem to be fanci- 
for the geometrical mysticism of Egypt suggested a 
ir notion to Philo, who makes the base and perpendi- 
of a right-angled triangle to represent the Sabbatical 

icht Apotheose, nicht lebender 
len Vergotterung, ist Wurzel der 
iachen Religiun, sondem Natur- 
nd Nfttur&nschauung. Gbetzeb, 
^f I* 303. So the stoic Chaere- 
ho lived in the reign of Tibcrius, 
'X»mpanied ./^us Gallus into 

describ^ the Egyptian system, 
igion based upon purelj physical 
f whoae sole object was nature; 
ILO, de V, Mot, III. -24;) while 
thus, of the neo-Platonic school, 
aoe in it a clear reference through- 

a higher Divine Inteliect; his 
ire remarkable : 4>u<r(jcd S^ oif \i- 
elroi vdpra, Alyvmoi, dXXd Kod 

\^9^ ^^y, Kol T^v vo€p6.v, djrb 
ttat bioKptyown, o^k iwl rov xay- 

W, dXXd KOX i</> ijlJMV PoOlf T€ Kal 

rpo<miadfi€voi Kad* iaxnoin trrai, 
iffuovpy€ia0al <f>affi rd yiyvbpicva, 
opd re tQv iv y€vi<T€i drjfuovpybv 
rovai, Kal rifv irpb roO oipojfov, koI 
rt^ oOfmvip ^uTiK^ bvvafjuv yivu>' 
KoBaphv re vovv inrip Tbv K6<rfiov 
iffi, KoX iva dfiipurrov iv S\(p tQ 
Koi dijfprffUvov irl vdaas rdr 
irepov, Iambl. de Myst, Mg. 

' Compare the quotation from Da- 
mascius, p. xx/. end of n. i, and p. xxiii. 
n. 3. See Cbeuzeb, %m&. i. 518. 

* According to Pldtabch the Egyp- 
tians symbolised, rV "^ov Tavrbs ^imtiv, 
by a right-angled triangle ; ^x^i 5* iKcTvo 
Tb Tplyuvov TpiQv t^v irpbs dpOUtv, Kod 
T€TTdp<av rV pd<rtv, koI xhrre r^ wro- 
T€lvovffav, tffov Touj TCpcexoi^ats Jwo- 
fUvTjv. De la. et Os. 56. He then 
identifies the sides with Osiris, Isis, 
and Horus, cf. xxi. n. i. And this 
process may elucidate the meaning of 
the very obscure passage in Plutabch^ 
where he says of the Persian system, 
b fiiv'Qpofidiyjs Tplt iavTbv aO^-^iras dxi- 
<n"rf<T€ Tov i)\lov to<tovtov 6cov b fKtot 
TTfs yijs d<pi(mjK€, Kcd Tbv oipavbv daTpoi.s 
iKb<Tp.jjc€v. J)e U, ei Os. 47. The refer- 
ence being to the arithmetical mean, 
indicated in the progression 3, 4, 5 ; and 
then, the equation 3^-1- 4'= 5' 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 ahready in ex- 
iBtenoe^ may have suggested the idea of 
the Valentinian Pleroma of thiriy, See 
p. 98, n. i, 99^ n. 2, and xxxi, n. i. 


Egyptian Hcbdomad, ^^vvecTTwaa ydp €k TpiaSo^ xai T€Tpaoos to iv 

origin of ^ ^ •ni ^ • n> ^ f ' .«^?^ ' 

Greek My- Tois ovaiv aKAivei Kat opuov (pvaei irape^cTai ov oe Tpoirov 

of]\a)T€ov To opuoywviov Tpiywvovy oirep eaTiv ap^ti iroiOTri' 

Twvy 6^ dpiOfiwv GvveaTfiKe tov Tpia Koi Teaaapa Kal TrevTe. 

a 0€ Tpia Kat Teaaapa, airep eaTtv epoofuiaoos ovaia^ Ttjv 

dpdriv ywv tav diroTeXel. The aritbmetical deductions of 

tbe Marcosian tbeory may be traced back to some Bucb 

origin as tbis. 

Proceeding from tbe primary to tbe secondary devc- 

lopmcnt of tbe beatben reb*gious idea, it may be observed 

tbat Egypt no doubt gave its first impulse to tbe idolatry 

of classical Greece*. Its mytbology, based upon tbe 

pbysical pbenomena of a soutbern sky, and a land teeming 

witb tbe ricbest products, reccived a magnificent develop- 

ment, wben reproduced in tbe mytbs of tbe keen-witted 

and poetical Greek. But tbe very brigbtness of tbe 

intellectual creations of tbis wonderful pcople, in tbe 

infant state of tbeir political existcnce, dazzled tbem, 

and prcventcd tbem from tracing excellencies in tbe 

deeper trutbs preserved, bcre a little and tbere a little, 

among tbeir barbarian prototypes. Tbey were bad 

observers of Egyptian antiquities, and missed mucb of 

tbe latent meaning tbat was veiled beneatb tbe substance 

of tbe Egyptian mytbology, wbile tbey seized upon tbe 

sestbetical features tbat presented tbemselves externally, 

and acclimated tbem among tbe bills and vales of Greece. 

A few of tbe wisest and best of tbeir race, rising above 

tbe ^mytbical traditions tbatservedto engross tbe religious 

sense of tbe multitude, reverted to tbe sources of tbeir 

intellectual and political bistory, and found in tbe ances- 

tral fanes of Egypt some traces at least of tbe wisdom 

tbat tbey sougbt. 

^ Philo de M. Op, 32. ' Isocrates only mentions these 

* DiOG. Laebtiub, I. 3. EusEB. legendB of the poets to condemn them 

Prcep, Ev. I. 9. Gbote, H. Or. i. as unworthy. Enc. Bu9. 16, 17. Cf. 

595. also Pnro. 01. i. 45, 80. 

GREECE. xxvil 

So tlie faith that Cecrops, Tvhether as an autochthon or Egyptian 
as a foreigner, imported from Egypt, before the birth of G^^jjy. 
Moses, was belief in the unity of the Divine Principle, if ^^Q^Qgy- 
it was the faith of Sais the political origin of Athens ; ^^^' ^' 
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 Mutp.L.ri. 
bom,'* came across from Egypt ; a-^^eSov Kal Travra rd Herod. it. i. 
oro/xaTa twv Oewv i^ AlyvirTov eXiiXuBev eis Ttjv 'EWdoa, 
These names however expressed, either different phases of 
the creature world, or different attributes and manifestations 
of the one Etemal. Thus Athene may have been Niy/0, 
and identified with Isis; but this name mcrely significd 
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 ewoaiyatos 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 ^Helios, in another "Oceanus, 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 trae, and yet the ancient creed of Egypt need not 
have been polytheistic. Wbatever the priests of On and 
Memphis taught the loose rabble to belicve, 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 

» Plut. dt 1$. H Ot, $2, Cbeuzkb, I. 291. 
* Ibid. 34. Cbsuzeb, I. 391. 


Sourcesof Gver reverting to Egypt, as the fountain-head of wisdom 
PbUoBo- ^^^ knowledgc. Egypt still sent forth the vis vitcB 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 
linesS and the first traces of a 'OprjcTKeia or religious 
system, were sketched out, in the time of Joshua and the 
Judges, by the Thracian ^Theologic poet Orpheus, the ex- 
ponent to them of an Egyptian *theosophy. 

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 Pcrsia, 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 
i:emark, in passing, that these are precisely the countries 
indicated as the marked centres of human wisdom in the 

iKingsiv.30. inspircd volume ; for Solomon is said to have excelled the 
wisdom qf all the children of tlie east countryy and all the 
wisdom of Egypt. Hence, too, the art of fixing the pro- 
ducts of intellect and bequeathing them as a rich inlicrit- 

^ IsooB. Encom. Butlr, 8. verses are neo-Platonic forgeries, there 

' A word, for tluB reason, derived is no doubt that Bome of them existed 

bj Nonnus from 0p6J^. in the sizth centory b. c. See Gbote, 

' The name given to Theogonic poets H. Gr. i. 29. Hebodotus classes toge- 

wasT^^^o,^, LoBECK, Aglaopk, 1.^66. ther Orphic and Egyptian rites, n. 81. 

Though the main body of the Orphic * DiOD. Sio. iv. 1$. 



ance to posterity by means of writing, was originally im- Souroesof 
ported into Greece by the Phenician Gadmus ; and when phy. 
philosophy began to take a definite form, it owed less to its Grote,H.Gr. 

f 1S1 

own esoteric action, than to the light that it gained from liocr.Enc. 

IleL 30. 

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 Diod. s. i. 

higher learning and deeper principles, than they could 

have learned at home. ^Q ^Xwvy SoXwi;, ''EXX>;i'€9 v/xcls ael g^^''*™* 

iraioei €(TT€' yepwv oe ''EXXjyi/ ouoeU' ov yap ej^erc jULdOfjfia 

-Xpovtp woXioVf was the exclamation of Solon''^ Egyptian 

instructor ^Sonchis, 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 
8truck 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 Koa/xo^ for the outward world of nature, Phot. a 

p. 318. 

and the ideal system of Plato, seem very distinct from |^^p.^^- 
each other, but there are points of analogy with foreign Pp. xiv. xx- 
systems that induce the suspicion, that neither the one 
nor the other exprcssed an original theory, but that they 

^ *0f di ol TXetaroi airuv ^dp^apoi 
rh yhw, KoX rapb. ^ap^dpoii Tra^€v$ivT€if 
rl Jct Kol \^€Uf; etyc Tvfi/^s rj TiJpios 
6 nvBay6pas H^Ikpvto' 'Arrwd^vris W 
^pi^ rjp' KoX *0p4>€iHy '0Sp6<rr)s r} Opd^. 
....GoX^ W, ♦oiFt^ (Sp rb yivos, Kal 
rdis klyinrrltop rrpwjyfyrais <rvp^€^\riKivai 
ttpTfrai' Ka$dx€p koI 6 HvOaydpas airrois 
y€ To&rois' Si' ots koX irf/Mer^/xrro, tva 
h^l Kol €ls rA iUiuTa «rareX^u;r, rV fivirrt' 
cV rap* Alyvxrluif iKfidOoi 4u\offo<play. 

Xa\ial(trv t€ Kal Mdytay t<hs dfUirrois 
awcyivcTo k.t,\. Clbm. Al. Str. i. 15. 
I am not aware, however, that there is 
any other anthoritj for the length to 
which his love of knowledge is said to 
have carried the philosopher. 

* Proclcs calls him P(tteneith. Pla- 
TO'8 description of Egyptian lore, as 
Topovpylav dtrrl (To<f>ias, d€ Leg. V. p. 
747 c, is not inconRistent with the no- 
tion, that light waa derivcd from Egjrpt. 




both centre in some tertium quid. The same is applieable 
- to their common notion of the ^metensomatosia of souls. 
And in fact they had drawn from the self-same sources. 
^Pythagoras of Samos studied in Egypt for twenty-two 
. years, under the priest "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 ^Zoroaster: II est trea possible que le 
philosophe Grec et le philosophe Peraan^ ayent eu de 
friquentea conversations ensemble sur la nature, et sur les 
principes de toutes choses, et par consequent que le Zabratus 
de Poiphyre et le Zaratas de Plutarque soient le meme que 
le Zardesch ou le Zerdusth des Persans^, Others, with 
no great degree of improbability, have imagined that 
Pythagoras was indebted to ^Zoroaster for his mystical 
powers of the ^Monad, the perfect origin of all, and of 
the impcrfect ®Dyad, the mother of the material creation ; 

^ Ptthagobas received hia notion 
of the immortality, and alao of the 
transmigration of souls from Egypt; 
Tov fffJofJMTot KaT€ul>dlyorroi, is dKKo j^Qo» 
del yi9bfi€vo¥ iMerai, Herod. Eut. But 
theirs was rather the Indian notion, that 
the sours next body depcnds always 
upon its prcsent bchayiour, and that it 
is raised or degraded according to the 
deeds done in the body now ; that the 
present life also, in its most favourable 
aspect, is a penal state, rendering all 
future punishment superfluous. The 
Egyptian belief was simply, that the 
80ul migrated from one animated body 
to another, till every condition of exist- 
ence had been fulfiUed, when it was to 
return again to the human body in a 
cycle of 3000 years. Cf. p. 377, n. i. 

* Iambl. de V, Pyth. m. 13. See 
also IsocB. Encom. Bus. 11. 

* Clem. Al. Str. I. 15, and Plut. 

who also gives the same name to Solon^s 

* The Persian «j:^*^ J is little 

elsc than Zaratus with tho final syllable 
transposed. In Zcnd it is Zeretosktro, a 
nearer approach to the Greek pronun- 

« Beausobbe, H. de Manick. i. 31. 

* Iambl. V. Pylh. IV. 19. 

' The Monad was the symbol of the 
Deity, because it is incapable of division ; 
the Dyad of matter, because it was 
thought infinitely susceptible of bisection. 
Cf. 106, n. I, 297, n. -2, 198 n. 1. 

^ So Hippolttus in the opening 
book of his PhUosopkumena quotes 
Diodorus of Eretria and Aristoxenus, 
6 fJLovffiKSSf as saying that Pythagoras 
received instruction from Zarataa the 
Chaldsean, from whom he leamed, dvo 
elyai dir* dpxv^ fois o^t» ahia, rraTipa 

GREECE. xxxi 

fbr we need scarcely be reminded by ' Plutarch, that there Pytha- 
was a bidden meaning coneealed beneath his arithmetical ^^""' 
riddles. Tbere is also a close similarity between his 
poetical notion, that seas are the ^tears of Kronos, and 
the Yalentinian 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 
Mons 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 
'system. According to the late authority of lamblichus, 
Vit. Pyth, II. he came in contact also with Bias of Priene 
and Thales of Miletus ; to whom Porphyry. and Apuleius v. Pyth. i. 
add Anaximander, 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. 

coi ^nripa- Ktd waripa fih 0<Sj, firrripa ySj, Kopvif^ayevrj Kcd rpiToyS^eiay, each 

W ffKorot- roO « ffxarbs fUpri Sepphw, base being bbected by a perpendicular, 

|ij^, Kowfxm, raxv' rov di ffK&rovt ^- let down from the angle that it subtends, 

XP^» vyp^, Papi>, fipaiO, See igi n. 4, &c. See p. 397. 

294, n. 1, 197, n. I. The cosmic har- a roiaOra Kal ol TlvOaydpctoi -ivia- 

mony alto, adopted by Plato, and of <roPTo- Ile/xrf^iKi/s fibf kwAs, toi)» x\a- 

which VALHfTiNUB has a trace, p. «3, vrjfras, Kpdvov Si BdKpvov, rifv edXaffaav 

was derived from the Bamo source. dXKrjyopoGyrcs. Clem. Al. Strom. v. 8. 
EJjrcu Si ritf Kdapav 4>rialy Kal fjLovauc^ > We have no authentic knowledge 

^fumlap, hth KoX rhv rfXiotf roitiffOai r^ of the system of Pythagoras ; hia imrae- 

r€plo6av bmppJjviov. Ihid. cf. p. -294, n. 3. diate foUowers were enjoined to reserve 

* dwefufi^aro rb ffvftfioKLKhv airrCjv that which they had leamed in strict si- 

(rwr klyvwrlb» 9C.) koX fAvarrjpiCjdes, lence, for a ccrtain period after the maa- 

ipafjJ^as aivlyfJMffi rd iiyfxara. Is. et Os, ter'B death ; and we cannot becertainhow 

10. Certainly his Jhfod waa intended great a proportion of the Pythagorean 

to oonrey a Divine meaning, eqnally theories may have originated with them, 

with that of Zoroaster, ol 6i Uv0ay6p€ioL when they felt themselves at liberty to 

Kol dpiBfioin koX ax^f^'^^» ^^^ iKdfffirj- gpeak. Pythagoras first observcd the 

TpoffffyofAais, ib. 76, for it was sym- identity of Venus, as an evening and a 
bohcal of antagoniging powers, as in the moming star ; quam naturam efus Pytka' 

system ; (ptp d^ rV Bvdda Kal gortu SamiuM primus deprthendit, Olym- 
rhXfMM, ih. The Monad was Apollo, the piade circiter XLII, qui fuit urbit Bomfg, 
Triad was the equilateral triangle, 'ABrj- CXLII. Plik. H. N. ii. 8. 



Thak-M. So also Plato, in this respect at least departing from 

the principles of his mastcr Socrates, (who discouraged 
this practice of seeking wisdom from without,) yisited 
' Egypt and studicd under Sechnuphis at Heliopolis ; after- 
wards he went to Cyrene and Italy. It was also a part of 
his plan, if Apuleius may be crcditcd, to visit India, but 
the troubled state of the East deterred him. Scveral 
others of the Grecian sages may be traced through the 
the same courscs of instruction. Thales of Miletus, 
founder of the lonic school of philosophy, was, on his 
mother's side, of ^Phoenician extraction ; he is said to 
^jOjgljH-or. have studicd 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 'Mem- 
phis. Without entering into the consideration of any 
other particular doctrine that he taught, we may raerely 
observe, that, living in the days of the prophet Jeremiah, 
he taught very much the same doctrine with rcspect to 
spiritual essenccs, 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, 
Knl €v T(f) 6\(t) o€ Tiv€9 auTtjv {rfjv '^vy^tjv SC.) fjLefxi^^^Oai <f>a(Tiv' 
oOev iavo^ koi GaX^S fp^iO^ iravTa TrXrjprf Ocvav clvai. We 

may trace in this the notion of the various angelic intelli- 
gences of the Indo-Chaldaic Scphiroth on the one side, 
and on the other, though in a fainter degree, the fore- 
shadowing of the Platonic iScai. His notion that water 

^ *I<TTOp€tTai di TIv0ay6pai fUv 2w7- 
XT^t T<fi AlyvTTTUfi dpxtTrpo^pTfiry fiadrjTC^- 
cai. UXdTwv d^ ^exyovipidi T<p'H\toiro- 
\lTy. Cleit. Al. Strom. l. 15. Again, 
*0 di JIKdT<av dijXoy us <T€fJLv6vujv dcl toOs 
fiappdpovs eipUrKCTai' fiefivrifUvos avTov 
rc Kal TLvdaybpoVf tA TrKcicrTa Kal ycv- 
paiSraTa tu>v doy/xdTcw iv ^ap^dpots 
fia$6vT<av. Ibid. XKifOPHON alao, in the 

fragment preserved by EuSEBiuc^ in his 
Pra^. Evang, xiv. 12, gaya that Plato 
kly&trrov iip<kffdrj, koX rrfs UvBay^pov 
T€paTit)5ovs ffOifUas. 

3 Dioo. Laert. I. 12; Hebod. I. 
1 70. Qd\€<a difdpbs MtX7<rtov . . . rd di^- 
Ka6€v yivos idvTos ^oiviKos, 

3 Ibid. 22, 23, 24; Pldt. de Pl, PkU. 
1. 3 ; Iambl. de v, Pyth, i. 2. 



iras the first principle, and that all things were produced 
from a humid sementation, was derived from ^Egypt; 
SiMPLicius says, oio Kal Alyvwrioi Ttjv r^9 TrpwTtfi ^oi^, tiv 
lowp av/JL^\iKW9 endXouv^ UTroaTdOpLfjv Ttfv iXriv eKdXouv, otov 
iXiv Tiva ouaav, {in Arist. Phys. p. 50). Accordingly Osiris, 
the Egyptian Helios, as he is called {de Is. et Os. 52), or 
Oceanus {Md. 34), was not represented in a chariot, but 
in a ship, as were the other Gods, {ibid. and Crbuzer, 
Symbolik, i. 282, notes 249, 390). The Phenician fishgod 
Dagon also symbolised the ancient belief of Egypt, from 
whence it was derived. But all may be referred to the 
Mosaic record, that 'earth and water in their first condition 
were intermingled as an aqueous slime. Hence, too, the 
OphiteSy or earliest Gnostics» venerated the '^serpent as the 


^ Henoe abo the Lotos, as Bymbolis- 
ing life spriDgmg from the waten, had 
a deeply myBtical meaning in the Egyp- 
tian Bjstem ; aooording to Gsiuzeb, who 
writes, however, without reference to 
GnosUc notions, it represented the bi- 
Kxual prindple, t6 &^i€y607i\u, and the 
afier-deyelopment of Isis and GsiriB, 
while they were still in the gerra, and 
nnbom as yet of Bhea. His words are, 
Jn iArem Kdehe, mil dem SUiubfadm 
witd dcm PiMiU, war da$ Mann-toeiblickB 
~-der Joni-Linffam, Indisch zu reden, 
im J^fUmzen-reiehe, In ihr eteUte die 
Erde, die wm Nil ffeeckwdngeiie Erde 
wdber, fOr die YoOcaantcbawuig ein Bild 
jener mytlischen Ehe der beiden Landes- 
gcilheiten auf. So ioard der Lotuekelch 
in rdigi6aer Betraehtungeart zum MiU- 
ierfchoone der Orouen Rhea getteigert, 
vmd Statdfdden und Pittitt erinnem in 
ihrer Verbindung an die Veremigtmg 
da GOtterpaaret 9chon im Schooste der 
MvUer, Symbolik, i. 183. 

The LotuB was an emblem moreover 
of the resurrection, submerging its head 
by night, but Hfting it again to roeet 
the rays of the riaing sun. v. Hammeb, 
Minet de VOrient. v. 283. To symbolise 
the aqueouB origin of all things, the 

bbpcioif, or water jar, was bome, as a 
sacred emblem, in the feetal procesaionB 
in honour of Oairis, as Plutabch sayB, 
06 fiMwoif bi rby NciXoy dXXd xay bypbif 
iLirXQs 'OffLpiSos dirof^y KoKowri, xal 
r(ay lepG» &el TpoTOfiireiLfeL rb bbpeiop irl 
rqi^ Tov OeoO. de la, et Oe. 36. Cbbuzbb 
seems to have had this passage in view 
when he saya, In der Isi»-proce»don der 
Prophet oder Oberprieeter dae heUigete 
Symbol, den Waaeerhmg, die bbpla, in 
den FcUten eeines weUen Kleidea verborgen 
trdgt. ibid, But see DioyTB. i. p. 34. 

* Philo*s description of the first 
crude state of the earth may be com- 
pared, hreib^ rb c^iuro» iSbwp els d^ircuroy 
r^ T^ djreK^xvTO, koX Std xdurrw a^ijs 
^TC^ocr^^icec ru;y fiepCjif, ola <nroYyias di^a- 
TeiTbtKvlas iKfidSa, ws cTpox TikpM tc d/ia 
Kot pa0inf Ti^Xbv, &/Juf>or4piap Tdnf (rrotx^lwy 
iifabebev/iipufy Kal ovfJLTCipvpfUifuy Tp5T0¥ 
<f>vpdfxaTos els ftioM dSidKpiTOP koX iLfjuop<f>o» 
<f>6aiv. De Mund. Op. xi. 

' See pp. «184 n. i, aig, and 241. 
But it may be observed, that the eer- 
pent in Egyptian hieroglyphics is the 
emblem of two antagonising ideaa ; viz. 
of life, by reason of its vitality; and 
of death, becauso of its dcadly qua- 
lities. Die Schlange itt durch ihre 




Demo- representative of the element of water ; and they always 
^ ' spoke of the light imparted to them from above, as a 
humid though spiritual sementation. 

B.C. 400-397. Democritus also studied in Egypt, and in Persia under 
ihe Magi, as well as in India with the Gymnosophs. It was 
from the first of these soiurces perhaps that he derived 
that notion of omnipresent eiStdXay that Plato also adopted 
and brought into harmony with belief in a God, but which 
Democritus only made atheistical, in combining it with 

i».8»,n.3. his atomic theory. ^His astronomical views, in some re- 
spect, harmonised with the teaching of modem 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, (pOelpeaOai oe aJroi/s vtt aWiiXwu irpoc 
viTrrovTas^ At a later date ApoIIonius 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 
of these 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 


PhlkMtr. ▼. 
Ap. ▼. 14. 

Lehens Krafi im ganzen Morgenlande 
das SymJM des Lebens, vnd dietelhe 
Wurzd heisat im Arabischen, Schlange, 
und Leben. Durch ihr tUdliches Gifi 
ist sie aber auch dat Symbol des To- 
des; und ihre Hieroglyphe ausdriickt 

«J) der AUebendige, und l^^^xjlaW 

der Alltodtende. v. Hammeb, Mines de 
VOrieni. v. 275. In representations of 
the different deities, an ophic drclo, 
(6^(^ea fdrpiijiv, DiON. xn. 54, XXXIII. 

369), frequently binds the head dress/the 
same double idea as above being sym- 
bolised. Unde et quoniam viZoe necisque 
potestatem habere ridetur, merito sane 
dcof^m capitibus inseritur. HoR. Ap. i.f. 
^ Airelpovs di elvai Kb<rfiovs Kal fieyiOii 
Siaip^potrras, (v tio-l di pL^ etyax rf\Loy jniiii 
ceXi^rjy, (v tutl bi pei^u) tCjv jrap* ijfiiy, 
Kol bf TL<TL irXeib) . . . etvaL 8^ t^ pkv <rcXl^ 
vrjv KdT(t>, iiTiLTa rbv ifKLOV, etra toi)s 4t- 
\av€Ts daripas. Toifs 5i T^dvrjTas oW 
a^o^s fx^tv Tffw CyJ/os. HnT. Ph. 18. 


of matter was acknowledged in tbe pantheism of the sage, Phcrc- 
and the poly theism of the multitude ; and by a natural deve- ^^^. 
lopment the earliest form of Greek philosophy was the physi- 
cal system of the lonian school ; in which each of the four 
elements was successively adopted as the fundamental ap^v 
or principle from whence the entire system of the material 
oniverse 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 bcau- 
tiful in its symmetry as it came from the hands of Plato, 
concealed beneath its ground-Iine a rough misshapen mass 
of heterogeneous material. 

So Fherecydes of Syrus imagined earth to be the 
ultimate principle from whence all originated^ and to which 
all retumed^ His follower or in any case contemporary 
Thales, having studied in Egypt, where the rank growth 
of tbe year was so evidently dcpendent 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 wc are reminded 
by *Archer Butler's learncd editor, was not speaking in 

^ Stin the honour is ascribed to him ' Lect. v. yoI. i. p. 308. I subjoin 

of hftTing been the first to teach in Greece these words of Prof. Thompson : " The 

tbe immortality of the soul, and to have hypothesiB of a formcUive and fanned 

attracted Pythagoras by this doctrine in- principle is quite at variance with the 

to the paths of philosophy. Gic. Tusc, rcported tcnets of Thales, and with the 

L16, Dir. I. 50; -^LIAN, F. J7. IV. 28; earliest lonian philosophy. It would 

8. Auo. c. Acad. III. 37, Ep. oxxxvii. have bcen in effect an anticipation of 

13. XlKOFHANES revived his principle : Anaxagoras." The inference based up- 

litpo^dnff ii iK yijit ' ix yijs ydp ip^tM on the words of Cicero at p. 289, n. 5, 

rirra /trri, koI els r^ yipf irdin-a reXev- requires modification. 
r^. HiPP. Ph. X. 6. A. BUTL. i. 314. 

A n 


Anaxi- his own persoD, when he said, Thales Milesius .... aqtuxm 

L diarit esse initium rerum ; Deum autem mentem eam^ qwB ea 

aqua cuncta fingeret. The deity of Thales appears to have 
been nothing else than the vital or plastic energy» that he 
conceived to be inherent in the elementary particles of 

B.C570. Anaximander, with whom Pythagoras is said to havc 

spoken, first identified the tcrm aircipia with his first prin- 
ciple or apx^, a term that was 4ncorporated by him in the 
philosophical terminology; but his a/9x>7 ^^ physical, 
being the 'vital principle of creation, and the airctpia of 
which he spoke, is described to us by Aristotle and 
Theophrastus, as the 'intermingling of various hetero- 
geneous constituent particles, the aggregation of which 
was requisite for the formation of individual substancCi 
Principiie propriis semper res qua^sque creari^ 
Singula qui quoedam fontea dea^evit habere 

JEtemum irrigws, ac rerum semine plenoe. 

SiDONius Apolu Carm. xv. 84. 

Brucker, however, gives him credit for intending some 

such infinite immaterial principle, as the B|D~|^t>t of Cab- 

B.C648. balistic theology. His pupil, Anaximenes, adopting the 

same term, applied it to the element of air, with him the 

source of all. The two preccding 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. PAy». ; OniQ, PJiilocal.; with the editor'8 note. 
RiTTKB, II. Ph. I. ^35. " AU7AMJI, Abist. Phy». Ause. ra. 4, 

■ Cf. A. BuTLEB, X«rf. V. p. 320, and see below, 290, n. i. 



Thus Anaxagoras, retaining the term aireipo^, as one Anaxv 

now well established in philosophical language, applied it 
to pov^, as well as to the physical world. He spoke indeed 
of the sky and air as aV0oT6/XK aireipa eovra, but there are 
also expressions of his, in speaking of the infinity of Noi/fy 
that strongly remind us of the direipla of the Supreme 
Principle in the Gnostic theories, and of the impossibility 
that it should come into coutact with matter. 'Not;; Se 
ccmy awetpov Kai auTOKpareff Kal iiefiiKTai ovoevl "^^prinaTtj 
a^a fiowoi ai/roy €<p €Q)vrov eariv» The Gnostic axiom 
also» that things visible are the reflex of things unseen, 
agrees remarkably with his notion, ^t^v Ttiv dSiiXwv KaTa- 
\fiyl/€W9 Ta (paivojULCva elvai KpiTtfptov. Plato only illus- 
trated this dictum of his predecessor, when he said with 
greater cleamesSy 'Trao^a dvdyKrj toVo« toi; KoaMov eiKova 
rtvo9 €tvai, and more enigmatically, o ri irep irpo^ yiveaiv 
ovala, TovTo irpoi Triariv aXijOeia^ Like Thales and 
Pythagoras, Anaxagoras also journeyed into Egypt in 
^quest 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 Aristotlb describes his principle» '^dp' 
j^ifr y€ Tov voSv fiaXiara Travrwv, fiovov youv ^tiatv avrov tHv 
oPTwv airXovv ^lvai, Kat djuLiyij re Kai KaOapov' dirooiotoai oe 
afAtfxo Tfi avT^ ^PX^ '^^ "^* ytv<axTK€tv Koi To Kivclv. If thcre- 
fore Thales wrapped up a Divine Priuciple in his primeval 


B.C. £00-428. 

1 SiXPL. Pkyt. in Ab. Phys. i. 33. 

* SsxT. ExpiB. vu. 140. 

• Tim. 19. 

^ It mAy be found useful in the 
■eqnel to obeerve, that the word oMa is 
the Mimtnct of t6 iif, whereby Plato 
defignatee abtoluU indrfedible exittenee; 
while y^aif is a term intended to ex- 
prett the exiMtenee improperiy 90 eaUed, 
of things which are continuouBly pro- 
dooed, bat abi never ; rb ftyp^nepw fUw 
id, op Si od6hrcT€. Thn. 37 D. Hence 

the antithcsis in the text. Being is to 
product, as truthf or ahsolute certairUy, 
is to hditf. 

' He also parted with his property 
to devote himself more exclusivoly to 
the pursuit of knowledge. Plut. De Vit. 
JSr. Al.; Cic. Tusc. v. 39; Plato in 
Bvpp.; Philobtb. V. Apollon. i, 13; 
Plut. m Pericl.; SuiD. in Anaxag.; 
Philo Jud. de v. Coniempl. 1. 

* de An. l. 2 ; cf. also Plut. in 

xxxviii lONIAN 

Anaxa- watery eleraent, Anaxagoras resolved the combination, and 
^^' assigned to the Deity an independent action in the dispo- 
sition and government of all things. ^ Noi;9 liaKfxrnHv was 
with him a moral as well as an intellectual principle, **Ava]^Qr 
yopas ^€ w£ Kivovv to ayaQov apx^*^' ^ y^P "^*'^ Ktyel, dWa 
Kivei €V€Ka Tci/os* and the source of to KaXoKayaOovt B3 
Aristotle again records; ^TroXXa^^oJ/ fiev ydp ro airiov tov 
KaXw^ Kai opOck rov vouv Xe^y^c, though he still made a 
certain confusion between vov^ and the vital principle >/^vx^' 
affirming toi; vovv clvai tov avTov t^ %^i;j^»}. For the ap- 
proximation however that he made to the truth, tTosEPHUS 
speaks of him with the same terms of praise as Pjtha- 

c. Ap.2. goras and Plato. Kal yap TlvOaydpas Kal 'Ava^ayopa^ Kal 
TlXaTWVf Kai o\ jul€T €K€ivov£ airo Ttj^ aTods (ptXoaoipoi, jcai 
fjLiKpov oelv a7rai/T€9, owtoi (paivovTai 7r€pl Ttj^ tov OecS 
^va€(t>9 irc^povrjKOT^i' aXX o\ fxev irpo^ oXiyov (f)iXoao<podv 
Te? €1$ TrXfjOo^ oo^at^ irpoKaT€tXfifiixevoVt tiJi/ dXriOeiav tcS 
Soy/jiaTos €^€V€yK€7v ovK cToXfitfaav. It is not improbable, 
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 

Bruckcr, thc historiau received instruction from him, as well as 

Rittcr, H. 

ph. 1. 248. Democritus, Empedocles, Metrodorus of Lampsacus, ^sop 
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 docs 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 

^ See p. 290, D. 1. * cfe An. i. i, 2 ; cf. Plato, Crafyl, 

* Arist. Met. xn. 10. pp. 100, 413. 


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. 5ia 
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 yolcanic region, the 
KaTOKCKaufxeuri of the ancients, naturally enough adopted 
this theory. It does not appear to have made many 
convertSy 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 'jrvp 
vo€pov, the founder of the Neo-PIatonic school also taufi^ht cfiPhiiode 

^ ^ *=* M.Opif.8. 

that the Divine Alind acted on matter through the etemal 
ideaSf 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; DUcord^ or iroXeiAo^^ was as his Ahriman; and the idea 
of multiplicity in unity is contained in his dictum^ that 
unity divided out is a self-combination, ^ro ydp ev ^rjai 
cia<l>€pofievoVf avro avTt^ ^vfKf^epeaOai. He gave a prece- 
dent to Gnostic self-conceit, in affirming, avTov Ta rravTa 
eicevai toi/9 oe €tAXoi;9 avOpdirov^ ovhev> Simon Magus, 
though in the spirit rather of oriental theosophy, asserted 
a fiery first principle, which was afterwards inherited from 
bim by the Marcionite. 

Empedocles, b.c. 450, embodied the preceding prin- 
ciples, and referred the origin of all things to six efiecting 
causes; two material, two organic, and two demiurgic; 

^ Enn, ▼!. V. 8; vii. i. the name that, according to Clement of 

' If this may be taken as a speci- Alexandria, was given to him ; tt «caZ 

men of the way in which he explained ZC airrb touto, ffKoretMbs irpoaayopcik' 

hii theorioB, we need scarcely wonder at rat. Strom. v. 8, and cf. p. xliii. 


Kecnrrence ^ ovo fiev vKiKOy y^v Kai iowp' ovo 0€ opyava^ oU ra vKiKa Koa^ 

to ancient ^ « /j/xn -* <•/ «/»»• v' 

priDciples, f^^iTai Koi /ueTapoAAcrai» irvp koi aepa' ovo oe epya^ofieva 
Toiy opydvoii rijv vXfjv Kal otimovpyovvTa^ vetKo^ Kal <Pi\iav* 
The first four werc in continual flux, dying and reviving, 
thc last two were permanent, as two vcrses of the philo- 
sopher prescrved by Hippolytus state ; 

61 ydp Kal Trdpoi ^v, Kai y ^eaaeTai, ovoe ttot, diiaj 
TovTwv atk(poTipwv K€iVwa€Tai aaireToi alwv» 
His system in fact was an amalgam of the lonian and Italic 
systcms ; and it is instanced by Hippolytus as the proto- 
typal form copied by Marcion. 

Even this brief review of the earlier development of 
Grcek philosophy, has brought out scveral 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 eof oriente lux, applied themselves to the rcstoration of 
ancient principles, that had been accepted of old, as good 
and true, by the master minds of the human race, and to 
thc reconstitution of philosophy upon a broader and more 
comprchcnsive basis. 
H*Sf •. A9 ^^^ Gnosticism does not merely date from the period 

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 betwcen 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 perceivcd ; but there is also the medium 
of air, radiant with light, to convey the spcctrum to the 

1 HlPP. Pk. VII. 29. vuxrerai &<r^eaTos . . . HlPP. Ph, vn. «9, 

' Cod. «rcU frrai oi^4vu roUfi ...k€' and cf. 294, t. 

H. Cr. 1. 48, 

GNOSTICISM. ^^-^^- jji 

eye, and the various parts of the organ of vision, to convej not neces- 


Bensation to the brain. Even Flato 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 hiscr. piuiode 

'precursors when he affirmed that " Intelligence is at once i^el^dT^ 

the object conceived, the subject conceiving, and the act 

of conception ;" *in his words, ovk e^o) rou vou rd potjTci, 

Porphyry disputed the position, not because it was Porph. t. 
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 conceiveSy was one great distinguishing tenet of 
the Alexandrian or Neo-PIatonic school of philosophy; 
and it very evidently coincided with the notion of the 
Gnostic heresiarchs, that a true ywSais can only subsist in 
souls that by a divine insemination are derived from and 
retum to the Koatio^ votiTo^, the Pleroma of Intelligence. 
Other points indicate a Westem 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 
teneta, will shew which of these tenets are referrible to an 
Eastem, 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., ' Hifpolttus reminds hiB readery 

and Numenias hia predeceMor. iart fUv o(V x6rou fi€(rrb¥ r6 iinx^ipo^ 

* A. B(JTLBB*B Lect, voL n. p. 354. Mcyov, koX iroKKrit bedfutfw Iffroplat, p. 4. 

xlii S0URCE8 OF 

Pythago- with which its Platonism was tinctured. The degree in 
losophy. 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 ^nothing on rccord, and his im- 
mediate ^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 asscrt ; that Pythagoras learned in '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 leamed to appreciate regularity of action in the 
exact scienccs, whose threshold he penetrated, and to 
venerate it as belonging to a more ^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 etemal 
continuous harmony ? The very term Koa/mo^, first applied 

^ The golden verses and other pro- Dioo. Laert. viii. 15. See p. xxxi. 3. 
ductions bearing the name of Pythago- ' roi^i Bi dfH0fjLoi>s koI rd fiirpa ira/>d 

ras are without doubt spurious. klyxnrritav <f>a(ri rbv Hv6ay6paif fiaJdeiy. 

* Philolaus, the earliest, as edit- HlPP. Ph. p. 9. 
ed by BOBOKH, lived with Socrates. < Cf. Philolaus a BoBOKH, 141, 145. 


him to ihe universe, betrays its inductive origin. The Pythago- 
rmony of the spheres also, for ever, as he affirmed^ losophy. 
iging in mortal ears, but unperceived, because never 
mnt, indicated the deeper meaning of his theory of the 
ftwers of numbers, whose continual presence in esse, bore 
e stamp of the Etemal ; though as regards man, thej 
id existed hitherto only as a latent and unsuspecte(f 

This harmony, symmetry, proportion, or whatever else 
ythagoras may have termed the ultimate principle of 
s system» was as the ' Divine Soul of the whole ; it was 
le Unit out of which the entire progression of niunbers ^^^. 
nanated ; and so represented multiplicity in unity. The 
[onad in itself could not constitute number; but 'by 
^iction upon its own nature it evolved the Dyad, the 
rmbol of matter, the fruitful mother of an infinite evolu- 
onal series of products; while the ^Monad, sole origin of 

world of harmonies, and wholly abstracted from matter, 
as as the divine principle in this theory. 

Further, these numerical laws and properties were 
onsidered, not only to have a definite relation to the 
articular combinations or powers in which they were 
bserved, but to have an universal subsistence, an essen- 
'ul^heing. So the progression 3, 4, and 5 had its parallel 
1 the right-angled triangle, the squares of the first two 
umbers representing the squares of base and perpen- 
icular, and equalling that of the third quantity, or 
ypothenuse. And if this relation subsists in two such 
ifferent elements as numbers and a plane geometrical 
gure, its character, as it seems to have been reasoned, may 
e presumed to be universal ; and if universality attaches 
this, so also may it attach to every other numerical 
fToperty or power whose more extended relations it is 

* See p. 194, 3. » See p. io6, d. i. 

* See p. 197, «. * Compare Plato, Eep. i. p. 525 0. 


Pytiiago- unreasonable to deny merely because tbey are undetected 

rean Phi- - i n ▼▼ i • ^ -» 

losophy. by our dull senses. Hence the properties of numbers 

cf.Phiiouui. were extended to moral qualities and principles, and even ' to the attributes of popular deities. The imiiuLfiats tQ^ 

af}i6fiwv had in this way an univcrsal charactcr. So the 

Monad, as the source of Light in this system, was Apollo; 

piut is. et the Dyad, qua unity resolved, representcd Discord^ but it 

was also the symbol of Artemis; the Triad was Justice, 

which was also symbolised by quadrature, apiO/uLo^ uraKK 

BuUer.H. «(Toy. Thc equilateval triangle was 'AOfjyrj Tpiroyeveia. 

noieif Kd!; Thc Tctrad was thc source and root of all, and extended 

PhiloUuu, ' 

pp. 140. 148. .^ mystical properties to the Decad, that numerically 
CL AL 8tr. summcd its progressive digits (14-2 + 3 + 4« 10). The 

p. 181. 

Hexad, in the same way, was called 70^09, and signified the 
FhiiodeM. fnatertal world, '0)9 av yovifios apiO/jLos. Upon the same 
principle, the idea of sex that attaches so universally to 
HippoL the products of nature was extended to numbers. The 
odd numbers being male, 'the even numbers female. Thus 
the arithmetical features of this system justify the term 
applicd to it by Xenophon, who called it, HvOayopov 
TepaTwSrfi ao(f>ia, 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 ^ Hippolytus, — and he quotes 
his authority for the assertion, — Pythagoras learned from 
Zaratas the Chaldffian 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, thc heavy, the slow. If this was part of 

^ See p. 194, n. 1. rby XaXSauw iXrjXvd^ai Tlv0ay6pay' rhf 

• Soe 80,4; 196, 7; 297, 1. The Mo- 8i iK0Mai aifvQ 5«>o tXvai dir* d/>x^ 

nad however was supposed to include roti odjiv atria, iraripa koX iirjfripa* 

either gender. See the passage from x.r.X. quoted at p. xxx. note 8, £rom 

SroBAUBatp. i8, n. i. Hipp. Ph. p. 8, ed. Milleb. Com- 

» Ai69(iypof tk 6 'Eperpicifs xal *Apt- pare alao vi. 23, ib.; and below, p, 794, 

irr6{€vot 6 puovaucbt ^^aa^i Tpbs Zapdrav n. 2, (end). 

• • 



his teaching, it can hardly admit of a doubt, but that he Pythftgo- 
learned from the same souree to refer the origin of all to losophj. 
the antagonising action of (piKia and veiKo^^. And these se» piut ii. 
peculiarities of the Pythagorean system were reflected 
afierwards in eyery successive phase of Gnosticism. 

With the moral bearings of this system we are only so 
far concemed 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 'universe ; but he held 
simultaneously, as we have seen, the dualistic theory of 
the Easty and these assertions at least may shew that the 
Gnostic heresiarchs need not have derived their dualbm 
immediately from Eastem sources; it had already pos- 
session of men'*^ 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, piifiijai^ 'fwt^ dpiOfiwvf 
80 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 apiOiio^ eat/roy seePhno. 
KivwVf and ro 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 whoUy inconsbtent with a belief in the independent 

^ See HiPPOLTT. Ph, ed. Millib, 
p. iSi, where, for the abeurd reading, 
otrr» rV €Uo(rHpf o^lw roD K^fffiou, 
piial, riii9U €h iOa, ^vrd, ic.r.X. read 
oSrtg rb rcckot r^ o^Iom «.r.X. Hippo- 
lytns aIbo Mcribee to Pythagonui the 
Brahminical notion, thatlife in the body 
if a penal condition ; e.g. e&eu ii ai^rdt 

(rdf ^vx^* ^') ^'^^f V^ ^^ ^^^ ^^ 
r^ fffifAari, oUn^tl iyKaropufpvyfUvat wt 
h rdfifi ijfUrraaBai koX yitfttrdai dOai^dr 
rovty ^rop rQw ffiapAnaif dToXvdufiew, 

And he adds a saying of Plato, Vfho 
when aslLed, What ia philosophy I an- 
swerdd, XupKrfjubt ^vxv* ^^^ a<i>fiaroi. 
So in the PhcetL 8i A. the philosophic 
life A. pxKinf ffkHrov and Crat., ffrjfxa 
rufii il>affw aM {ffQfia) rijt yffvxrjf. These 
notions also have their bearing upon 
GnosticiBm. 189; a 18,3; 370. Cf.PHiLO 
de Migr. Ahr. 2 ; de Somn. i. n. 

* Hjv ii iMpKrrov ZvdZa haifiaifa koX 
rh KaKlof, irepl rjif iarl rb OXuchif irX^ot. 
y. Casaub. in Dioo. La. Alcm. vm. 83. 



PiAtonic substance of the Deity, as 'Cicero has remarked. The 
■ophy. 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 rcflect the 
greatest light upon the Valentinian heresy, originally came from ^Egypt. Hence Hippolytus says of it; jy fikv 
ouy ^PX^ '^^ uTToOeaem eariv »; ev t^ TijULaitp tuv HXarwvof 
aoipia ^AlyuTrrlwv. The points of Plato*s teaching with 
which we are chiefly conccmed, are, his theory of the Divine 
iSecu, and his views respecting the material world and the 
I mundane soul ; which suggested on the one hand, the sys- 
\tem of iGons within the Pleroma, and on the other, the ex- 
temal world of Valentinus without it ; while the imitative 
process by which all things create were made the counter- 
part of etemally 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 lamblichus; 
and a community of origin, so far as these resemblances 

^ Nam Pythagoras, qui censuit ani- 
mum esse per naturam renim omnium 
intentum et commeantem, ex quo animi 
nostri caperentur, non vidit dietractione 
humanorum animorum discerpi et dila- 
cerari Deum ; et cum miseri animi es- 
sent, quod pleritfque 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 
animuB, aut infixus, aut infusus esset in 
mundo. de N. D. I. xi. In truth the 
deity of Pythagoras, though one, had no 
Buhjectiye personality; but he was the 
vis vUce of the world, as MiN. Felix has 
remarked : Pythagone Deus est animus 

per universam remm naturam oomme- 
ans et intentus ; ex quo etiam anima- 
lium omnium vita capiatur. 

* Proclus gives, as a matter of 
Egyptian record, the names of three of 
the priestly instructorB of Plato; at 
Sais he conversed with Pateneith, at 
HeliopoUs with Ochlapis, at Sehennite 
with Ethimon. In Tim. p. 31. 

' Alyi^ou iipdffBrj, though words 
used with reference to Plato*s early stu- 
dies, not by Xenophon, but by a per- 
sonator of the historian, express the 
scnse of a perpetual tnulition as regardf 
one main source of his informatioD. 
See Prof. Thompson*s note on A. Bdt- 
LER, II. p. 15. 


reacb, may be inferred. Choice indced must be made Piatonic 
of one from thrce alternatives. Either Plato borrowed gopby. 

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 receivcd a certain determinate 
eolouring 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- 
fuUy radiant, Sindjlore pleno. 

But there is a marked distinction to be observed 
betwcen the language of the master in speaking of his 
system of eternal Idcas, and that of Philo, Plutarch, and 
lamblichus. With later writers these ideas were little phuodeT. 

- • T . , « » /. 1 . Mot.111. 13. 

else than a divine model or exemplar of thmgs 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 ideaSf 'or TrapaSelyfia, had a true subjcc- 
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 

^ This iTdpaieiyfia is defined by HlP- and adds, Qebf Sk rbv ra&rrfs (ttjs vXris 

POLTTUB to be tbe Divine Mind. He sc.) clvac drjfuovpyby, rb di irapaitTyfia 

uja that the Platonic principles are vovs, Ph. X. 7. See 293, i. 
tbree — Be^ Kal ifXrfw koI wapaitTyfio, 

xlviii 80UBCES OF 

^^^^ in connexion with this world of sense; and cognisablei 

"ophy. not through the senses, nor through the imagination, but 

alone by pure reason. They were the real and etemal 

substance of eyery principle of proportion and harmonyi 

and of all that is true and just and beautiful ; and in this 

wayi however true it may be that the fundamental notion 

/of his ideas was derived by Plato from the definitiona of 

I his master SocrateSi or more remotely from the Pytha- 

Vgorean harmony of numberSi 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 iSeai 
may evidently have had a niche in the inteUectual system 
of more primitive times. The notion is in fact inse- 
parable from belief in the existence of an eternal and 
forecasting Divine Intellect. lamblichuSi as a Neo- 
Platonisti would hardly have expressed himself in such 
a wayi 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 gpround. He accounts for the symbolical character 
of the Egyptian religious systemi by saying, that it was 
intended to symbolise the Divine ideas veiled beneath 
forms of matter^ The goddess Isis herself was the per- 
sonification of the same notion'; 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 antiquityi on the 
banks of the Euphrates ; it was a live ember perhaps from 
altars of a yet more remote period. 

1 Iambl. de Myd., ■ See pp. xx— xxiv. 


The Platonic theory of matter, also, barmonises with so PUtonic 
much as we know of Egyptian speculations with respect to sophy. 
that subject, so fuU 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 vcry evident that it forms 
the groundwork of the Yalentinian notion of the Demi- 
urge and of the material crcation. Matter, then, in the 
system of Plato is considered in a thrcefold point of view ; 
occupying space, it had an eternal subsistence as j(wpa or 
Toiro^f 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; thercfore, 
antecedently to its organisation by the Creator, mattcr 
was for ever in a transitional state, and passing from one 
chaotie 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 /ui60€^c9, 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 
Tirtually one, in saying, ol WvQayopeioi jmiiJLtjaei to ovTa 
tfkJUFiP ffci^ai Twv apiO/uLwv, IlXarwi/ ce fieOe^ei» 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 
discemible in an Egyptian fable recorded by Plutarch. 
The substantial eternity of matter, its acosmic corporcityy 
and its subsequent organisation, when the passive power 

VOL. I. d 


Piatonic of the Deity revealed itself at length in active energy, 
Bophyi ^® ^ ^^ them points to be traeed in the foUowing 
story : — ^tjal irepl rov Aios o ^vdol^o^ fxvOoXoyeiv AlyvirTi'' 
ovs, w Twv (TKeXwv avfATre^pvKOTwv avTtp fxij ovvafxevo^ paci- 
^eti/, eir auT^^^vvtj^ epfifiiq, oieTpifiev' ij ce Yai^ diaTejiovaa kcu 
oiaaTjjaaaa to, iieprj TavTa tov awfxaTOi, apTlnoSa tijf 
iropeiav irapea^^^ev* aivtTTeTai oe Kal oia tovtwv o fxvOoi, oti 
Kaff eavTov o tov Oeov vov^ Kai Xoyo^ ev Ttp aopaTw Kai 
a(pave7 (iefitiKw^^ el^ yeveaiv viro Kivtjaeto^ irpotjXOev. The 
terms vov^ Kal Xoyo^, as applied to the Divine Being, may 
be neo-Platonie, but the general teaching of this myth 
is, if I mistake not, ' prsQ-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 storics 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 oflTering 
to lead thc readcr through the arithmctical maze, from 
which Plato makes the mundaue soul to be evolved, a 
maze that Cicero, in speaking of an intellectual cruw as 
numero Platonis ohscurius, 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 *num- 

^ EcDOXUa like his predecesBortii, as BvOos. Coniparo also xxi. n. 3. 
well as Plato, to whom he waa slightly ' The word dpifffJLbs is usually derived 

senior, studied in Egypt. Tho niyth from dpta, apto, q. d. appMi and epenthe- 

thereforo is remarkable for the light tice, with lous also of thc aspiratc, d/x^ 

that it throws upon the ancient Egyp- /i6j. But apvOfjLos 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 givo an easier analysis, 


rs; also that these two lines of philosophic thought Piatonic 
iverge and mect in Egyptian theories, such as have gophy! 
eady been described^ Evidently the power and cnergy 

the mundane soul was indicated in Egyptian myths as 
U as in the Platonic theorj'. The entire system indeed 

Egyptian mythology rested upon deified principles and 
wers of nature, of which Creuzcr has given a closely 
tailed account in his Symbolik und Mythologie. If there- 
re it should be found in the Gnostic, and more specially 
the Valcntinian systcm, that the world was animated by 
quasi Divine soul, the notion as originating in Egypt may 
ve been the result of fusion of Egyptian and Platonic 
eories. The connexion however between the Pleroma 

Yalentinus, with its correlative extemal Hebdomad, 
d anything similar in the Platonic system, is reserved 
r future considcration. 

One more particular may be mentioned as observable 
the language of Plato. He continually speaks of the 
eative act as a /xiVf/a-cs, having reference to that unity 

design that formed one of the characteristic attributes 

his ideds. The analogies for instance of comparative 
atomy would in his language be referred to the imitative 
ineiple. Thus the Demiurge having caused divine 
sences to exist, delegated to them the work of creating 
ortal substance ; and by an imitative act, ^o\ Se /jli/jlov' 
voit they embodied the divine soul in its matcrial oxwa. 
gjain, the same divine creative essences^ formed the 
lad of man of a shape that should correspond with the 
iriphery of the universe, ro tou TrduTos (r-xrino dTro/uLtfxtiaa' 
woi 'jrepKpepii ov. The entire jnaterial world was but a 

i be resoWable into the cumulative or for wliich that of the Latin u waa au 

latiozial, o, (cf. doXX^ej, drdXavroj,) imperfect substitute; perhaps the Ger- 

1 lm$ti&s. It may be borne in mind man, tt, was nearer to it. 

3 that QunroTiLiAV, Jntt. Or, xn. ^ pp. xxiii. xxiv. 

57. cf. I. rv. 14, regrets the loss of • Plato, Tim. 69 0. 

: true pronunciation of the Greek v, > Ih. 44 D. 



Eciectic reflective imitation of the ideal, ^iraaa dvayKfi tovSc tov 
"^^^' Koafiov eiKova tivo^ elvai. The phenomena of the visible 
creation are ^o/moiwfiaTa twv ckcI^ and the physical attribute 
of sense is toiovtov olov t6 ov, such as the ideal reality. 
But the entire Platonic theory is bascd upon this juiifJ^ri<TK» 
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 ^prototypal 
form of creation, but that the superior iGons were rcpro- 
duced in their ^successors. ^ Omnia in imagines urgent^ 
plane et ipsi imaginarii Christiani. 

The Eclcctic principle, that had infiuenced in a greater 
or less degree the tcaching of every one of the ancient 
masters, gave a far more impulsive movemcnt to the phi- 
losophy of Alexandria. The first Macedonian eolonists, 
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 theorics 
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 
Gangcs and Indus, of the Euphrates and of the Nile, as 
well as the more familiar doctrines of poILshed Greece. 
^The schools of Alexandria maintained at first a distinct 
character; but it was impossible that a social centre, re- 
prescnting so many contending modes of thought, should 
long preserve any single system pure, and free from mixture 

^ Tim. 29 A. and 30 D. merouB : " L^exprcssion r^cole d*Alexan- 

* Phcedr. 7^0 A, drio....e8t trha impropre paiaqu'el]e 

' Seep. 44; 57, 3; 62, peut 8*appliquer ^galement k Tdcolo 

^ pp. 24, n. 2; 33, n. 3; 49, 43, des Juifs, k celle des Ghr^tiens, et k 

60, n. I ; 62, n. 2 ; 266. celle dea Grecs d'Alexandria. Ce n*c8t 

' TSBT. c. Val. 27. donc plus do T^cole, c^est des nom- 

^ Matter has vcry juBtly 8hewn, that breuses ^coles de cetto ville qu'il doit 

to speak of the School of Alexandria is £tro question". Iliit. dc VicoU d*AUx. 

highly erroneous; its schools wore nu- pref. 7. 



with the rest, Its philosophy, in fact, soon beeame fully Eciectic 

tinctured with the cosmopolitan character of the place. '. 

Itno 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- 
cemed, is originally associated with the name of Potamon 
by ^DiooENES Labrtius; although he reduced into order 
rather» and systematised the eclectic principle, whereby 
already 'Antiochus had united the Academic and Stoic 
teaching; Strauo, the geographer, had harmonised the 
btter with the Peripatetic method ; Sotion, the younger, 
had combined Stoicism with the ancient theory of Py- 
THAGORAs; aud Ammonius of the Academy had brought 
together the great rival theories of Plato and Aristotle. 
A wider application of the same eclectic principle was 
8oon 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 famous^ 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 

* *Et« di xpb 6\lyw Kal ikXeKTiK-fi ris 
alpfffis tlffifx^^fi inrb Tlardfujyos tov 'AXf^- 
t»Bp4t^ ixXe^afUvov rd dpiffKorra i^ 
iKdmp tCov alpia€uv. Dioo. Laebt. 

* Qui appellabatur Academicus ; erat 
«{iiidem, si perpauca mutavisset, ger- 
maniiwiroag Stoicua. Cio. Acad. ii. la. 

* The eclectic tendency of the 
Alexandriau Muscum presents itself in 
a highly favourable point of view, as 
having cncouraged a rapid development 
of tho poaitive sciences. Geography, 
geometry, astronomy, optics, anatoiny, 
derived their first, or a considcrable im- 
pulse from the city of the Ptolemiee. 


The centuries, that through Manieheism may be traced down to 

the present day, in continuous^ 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 
Inefiable 'Light. That from this sole origin of all things 
proceeded Ormuzd, the First Born; the Cabbalistic 
Adam Cadmon ^the TrpwToyovo^ 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 ^Attributes. So also in the Zoro- 
astrian order of emanations, Ormuzd and the six Amshas- 
pands that he evolved, ^the correlatives of the seven lower 
Sephiroth, were followed by the Ized, or mundane geni, 

^ See Baur*s ChristUche GnosU, iv. * "Cest par cea attributs qu'il ee r^- 

' Z. Avesta, ni.343, and cf. p. ^34,1. vMe ; et ce D^est pas Dieu lui-m6me que 

' See pp. 134, 1; 196, 197, 234, i; Tesprit humaine peut reconnaltre dans 

^3^) 3) 344« I* The Rabbinical Adam ses oeuvres; ce n'e8t que son mode de 

Cadmon is cleariy traced in Philo'8 8*y manifeater. Dans tous lea cas, c'est 

statement; hfd^ercu di 6 fih^ TrpcffP&ra- une v^rit^ profondement metaphysique 

Tos ToO 6yTos \6yos w$ iff$ijTa Tbv Kbc^uov. que les Cabbalistes mettent ici en avant." 

yifv yhp Kal Mwp Kal Aipa Kal irOp Kal Matter, IT. Cr. l. lOi. 
rd iK TO&TCJV iirap.'nrUrx,€Tai. De Prof, ' See p. 44, n. i, and cf. Philo de 

§ 3o. 3/. Op. 37—39. Lef/. All. 4, 5. 



ihe Koaiioiroioi ayyeXoi of Gnosticism, the satellites as it 
were of Mithras ; and these again were in due course suc- 
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 fiaKpoKoafio^y or 
rB>*"T^^^, /uiaKpoTrpoawwo^^. Of each of these systems it 
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 


^ It may be obfleired tbat Philo in- 
dicates even the oriental dyad, the ori- 
ginal idea of the Valentinian av^^vyla. 
IIarp6t fLiF QeoOf d; koI tG» inffnrdyTUfv 
irrl Tovfip' /irp-p6s ii irwplaSf it* ^s t4 
SXa ^Oep fh y^i^tffuf. Phil. Jud. de 
Prof, § ao. See a66, i ; 188, 2, 

* The ancient notion of the gradual 
condensation of matter may be illuB- 

trated by that which SiMON Maous \b 
made to assert in tho Clement. Recogn, 
" Ego virtute mea quodam tempore aerem 
vertem in aquam, et aquam rurnu in 
sanguinemf camemque solidantf novum 
hominem purum formavif* and c. ii. 
15. Cf. Hom. Clem. n. 16, and DiOQ. 
Laebt. vii. in Zenon. 


Tbe at the time of the Babylonian Captivity, when the first 

Cabuala. m. ^ 

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 Elast; and the mixture of Ori- 
ental notions to be detected in the systems of Basileides, 
Valentinus, Carpocrates, and others, was the eficct 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 belicf of the more 
civilised nations of the world; which was, that whereas in 
Greece and Bome 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 uuion 
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 
afibrded 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, 

^ 2 KiDgs xvii. 24 — 41. 


with its unholy and impure rites, and on the other the BccapituU- 

transcendental beauty of the Christian faith, the high — 

courage, and meek virtues, and self-sacrificing devotion of 
its foUowerSy 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 xni ». 
they had been scattered broadcast. They were sown in- 
decd by the malice of the enemy, but when once sown, 
there was greater danger in their removal than in their 

It may be useful here to rccapitulate 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 'traced 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 conseiousness 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 

^ See Cbeczer's words, above, p. xviii. n. 2. 
* pp. i. — viii. 



Becapituia- highcr degrcc than the vain wrangling of the schools, the 
^°' natural result shewed itself in a recurrence to those an- 
cient and comparatively unsophisticated principles of the 
old world, that were antecedcnt 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 ^SiSaaKaXia avaToXiKii, and upon the 
*ChaIdaic Learning, as the ^Ancient Philosophy. We have 
observed also, as existing in Egypt, clear traces of a belief 
in ^One Supreme Deity, who had existed from all etemity 
^in a mode that is inconceivable to the human intellect, and 
was therefore termed negatively *<7iroTos ay voDarov. That 
from this Supreme Being were evolved, in the way of 
emanation, a subordinate pair of Saiind via, ^lsis and Osiris, 
who rcpresented the ^Divine iSeai, or 2o0ia the ®Mother 
of creation, and the male or '^plastic 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 ^^eiKwv in the Divine Ideas. Matter, of 
eternal subsistence, ^^existed in a chaotic state, as ^^PIato 
also imagined, until reduced into order by its fieOcl^is 
**with ideal form. 

The Egyptian grouping of the deities in subordination 
to the Supremc, corresponds in order, and in part also 
numerically with that of the Valentinian ^Eons; and was 
based apparently upon certain ^^ arithmetical analogies. 

1 Thkodotds, ap. Clem. Al. 

* EuNAPiTJS in ^dea. ap. Br. II. 
Ph. n. 641. 

' roRPHTRT, V. lambl. 

* pp. xviii. xxxvi. 

^ pp. xxiii. n. 3; xxxvii. 

* pp. xxi. 2; cf. xxiii. 3. 
^ p. XX. 

^ pp. XX. xxi. n. 4, 5 ; xxii. zxiii. 
* pp. xxi. 3 ; xxiii. xxiv. liv. 4. 



p. XXl. 


p. xvm. 3. 

p. xxiu. 3, 4 ; xxiv. xxxvu. 
p. xxiii. 3. 

^* p. xlix. 

^' p. xxiv. xlix. 


p. XXIV. XXV. 



which ^Pythagoras, whom *Valentiniis certainly copied, Recapitula- 

learned also in Egypt. The existence also of an unseen ! — 

world of spiritual essences formcd 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 (piXla and 
¥€iKoif and the origin of the material creation was ascribed 
to war, as an abstraction of all that is cvil» by ^HeracIitus. 
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 
indced give no complete account of the infusion of no- 
tions through Gnosticism, that were strange to the general 
teaching of Grecce, 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 ^that the relation of absoliite 
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 aera, 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 
7^3(719. But substantive knowledge had been the aspi- 
ration of philosophy from the earliest days and in every 

* pp. xxiz. xxzi. xlii — xJiv. 

' p. xxxii. xxiv. 

* pp. XXX. 8 ; xxxi. i ; xl. xlv. 

^ ir6\€fjLos wdirrunf fih vari^p ^art, 
irdyTwv di paffiXevi, as quoted by HlPP. 
Ph. ix. 9, p. xxxix. 

* pp. xl. xli. 


Phiiosophio climc. ^ Heraclitus claimed for himself an exclusivc title 
jyw^ts^ 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 Thecctetus, indced, 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 ; 
yct the overthrow of these theories only proves the carn- 
estness with which each of the three tcachers, Heraclitus, 
Protagoras, and Thesetetus had claimed for their respec- 
tive systems an exclusive origin from the fountain-head of 
knowledge. 'Elsewhere, a true yvuiais is identified with 
an intellectualy that is at the same time inseparablc from a 
moral perception of the Divine Principle. In Pcrsia, 
^Zoroaster asserted a still more lofty prineiple, in engaging 
his followers to an intellcctual abstraction from the world 
of matter. The very name yvdxniKo^ is a translation rather 
of the ^Oriental synonyms for (f>iX6(To(po9t 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 yvwms 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 thc Eastcrn devotee; and that 
formed so marked a feature in the ^neo-PIatonic School 
of Alexandria. 

* See p. xxxix. '^ As such it is a fit exponent of the 
' rbif fii» odv iroii^rV Kal iraTipa fusion of the Rystems of the East and 

ToDJe rov Travrbi (vptty re ^/ryov, Kal West. It expresses i^erhape such teras 

evpiarra els Tdyras ddvvarov \iyew. as ^Diyi^ iu the Hebrew, and Chaldaic, 
Tiiiice. cf. Philolaus, Boeckh, p. 62. ^ ^ 

» Rep. VI. 490 B. Compare also tho ^ also J\e, m Arabic. The Pereian 
application of the bcautiful allegory that "^ 

open8 the seventh Book. Soe also Plut. ^^ ^^^^ as derivedfrom ^ fUyas 

de h. et Os. §§ i, a, 78. correspouds rathcr with tho Hebrew 

* Zaid Av. I. cccclxxix. D'A2IQ. P. 3*1. 



But beside this philosophieal and theurgical affeetation 
of a superior yviiaii, 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. 
^ Baur has shewn that several instanees of this use of the 
term occur in the epistle of Barnabas. Still better proof 
bas come to Hght in the Ophite hymn ^preserved by Hip- 
polytus, which concludes as follows : 

TovTov fie \cipiv irefky^ov, iraTep' 

a(ppayioa^ e^coi^ KaTafiijaofxaij 

alwyas 0X01/9 oiocevaw, 

MvaTtjpia iravTa Stavoi^w, (f. I. 5* avoi^u)) 

Mop^pa^ 06 6ewv eTriSei^o)' (f. I. juLopcpd^ Te) 

Kal Ta KeKpvfjLfAeva tj;? ayla^ o^ov 

yvwaiv KoXeaa^ irapaowaw. 

We could hardly have better proof of the sense in 
which the Ophite adopted the title of Gnostic ; it involved 


* Clxmknt of AlexADdria without 
being awmre of it may have inherited 
bis definition of yvQxrti from a Mag^an 
«oOToe ; ypwffit Si hnarijfiii roO 6rros 
flUW-ov. Strom. ii. 17. 

1 Chrutliche Gnogis, p. 87 ff. See 
note t, p. IziiL 

' The relic ia aa instnictiTe aa it Ib 
curioiiB : 
IS6/10S ^ yanxbs ToO Tourrbs 6 TfHoros 

*0 M 6€&r€f>os ^p ToO TptirrordKov rb x^&^ 

Tptrdrri yfn/x^ V iKa^€P* ifrya^ofUpri pb- 

Atd toOt^\ (\a<f>pbjf fiofxf»^ T€piK€ifUprf 

KoTif dapdrtp fi.€kh"tffia KpaTovfiipyf 

WorkX fihf^aaCK^lay ^ovo-a /3\^irei rb <ptos, 

HoTi b* €ls (\€0P i^/nfifiiyrj K\al€i, 

llori bi /cXoierou, xaip€i, 

Tlori bi K\ai€i, Kpivcrai, 

HoTi bi KpiperaL, 0pi^k€i, 

UoTi bi yiP€Tai ipi^obos rf fi€\ia KaK<^, 

\ap6pipdw €i(rTJ\d€ T\ap<afi4pri, 

BTt€p b* *lrjiro0s% i(r6pa, irdre/), 

IfyrrjfML KaKUfP iTl x^^^^ 

drd <r^ rrporjs ^tirXci^erou. 

tf!T€X bi <f>vy€tp rb TtKpbp X^^^^t 

Kol oiiK oTSe tG)s dteXeiArerot. 

Totrrou fu x^^^i ^ 8upra. 

* Ed. Vnx. ipyitiotUyriv. 

t Ib. «Wor. 

t Ib. abesf, iitp. 

I Cod. iirhp. Tbe remder of Philo will re- 
ct^ise in the firat three Terses his three 
nunifestationB of the Divine Wisdom and 
Pimer; The Sonrce and Father of All ; The 
Fint Bom Logos, or ExempUur, whereby 
Chaoe was rednced to order; the Spiritof 
Life c o rrcspondiny with the Mondane Soul 

of Plato. The nine following veraes exhibit 
the antagonism of the Spirit of Life ponringf 
itself through the world of gross and perish- 
ing matter, the prototypal idea of the Va- 
lentinian Achamoth and her ira^: while 
the concludingf twelve verses describe the 
Valeutinian mission of Christ from the Ple- 
roma for the formation of Achamothf firet 
Kar wtrvav, p. 33, and subsequently, «ara 
yvwrtv, p. S9> 


Mystic every shade of allegory, and mysticism in its wildest 
^*''^*^' mood. Again, the same writer records the Ophite gloss 

upon the LXX version of Jer. xvii. 9 : ''"AvOpunros ean Kal 
t/j yvoiacTai avTov" Ovtw^, (Pfiaiv, eaTi irdvv (iaOela kui 
ovaKaTdXfjTTTo^ >; tov TeXeiov dvQpwirov yvwai^, 'Ap^^i^ yap, 
(Prialvy TcXeiwaews^ yvwais dvQpwirov' Qeov Se yvwais, dirrjp' 
Tiafievtj T€\€iwai9» The passage occurring in a ccnto of 
allcgorical expositions, sufficicntly explains the Ophite 
meaning of the term yvwai^. 

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 
cw. D. TiL principle of the multitude. S. Augustin perhaps spoke of 
the Samothracian mysteries in irony, as, nohilia Sdmothra- 
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 thcse mysteries all had 
an allcgorical interpretation. The remote sense was ahut 
up, fi€fjivrjfX€vov, from the multitude ; it was disclosed only to 
the initiated, who were then TeXciovficvoi, 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 yvwan, that was denied to the many. 

These three very distinct bearings of the term yvwati, 


observed in the Philosophic, Oriental, and Mystical systems, Phiionic 
are not unfrequently combined in a writer, who was the ^'^"' 
immediate precursor of Gnosticism at Alexandria, the 
philosophical and mystic minded Philo Judseus. They are 
exemplified in a passage in his treatise de Somniia, 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 thc 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 yvwai^, 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 ^ecclcsiastical 

^ Toh-ujp (twt ^nrxj^v, 8C.) al fjUy tA i^ap0€i(rai fiercupoiroXovfft rbv alCbva. De 

9(irTpo4ta KoX exnrffdri toO Bnfrov §iov Somn, I. 32. 

Tc&wkrcx vdKiydpofJuwaiy a2)^tf, cU d^ ' e. g. Ep. S. Bam. § 2, and, rl X^ 

roXX^yr <f\vapLap a&rov KarayvoOffaif 8c<r- 7« i) yvwffis fiddere, *E\iri<raT€ iirl t6v i> 

fiJurf^HOif fUv KoX T^fi^v iKd\€ffay rb aapKl fiiWovTa <f>ap€pov(r6ai vfuv 'Iri<TovVf 

vQfuLf ^vyovaai di tSffxep i^ elpKrijs i^ § 6. More in the spirit of Gnoatic mys- 

lirluiaTot,dv(a Ko{f<^s irrepoh Tpb% aiBipa ticismy the 318 persons {Qrcece, rtrj) 




writers that were afterwards tacitly resigned to the 

So there can bc no doubt but that Gnosticism in its 
essencc, 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, /ucra Se ravra 
eircKaXeaav eavrovi rvwariKov^' (paaKovres fiopoi ra fiaOri 
yivwaK€iy, ef wv airojuLepKTOevTcs iroWoi TroXva^^^iOfj tj}i/ cupeciv 
eTToifjaav fiiaVf oca0o^oi9 coy/uLacri Ta avTa oitjyovfievoi. 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 samc way claimed a knowledge of the deep 
Truths that were scaled up in its arcana, and the system 
that affccted to incorporate the more salient points of 
each, could hardly have received a more convenient term 
than yvwais, to symbolise the eclecticism to which it owed 
its origin. 

The term yvwais 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 elcments has been clearly perceived, writers upon 
the Gnostic theories of the primitive ages of the Church, 
have referred thcm 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, 

mentioDed, Gren. xiv. 14, allegoriBe the 
name IH<roDs, and T. tke crosSf but the 
solution ifl introduced with the question, 
Tf j otfif ii doOeiiTa TOVTtp yvQcti, ib. 9 ; 
similarly, Aaf/^dyci Si Tplutp SoyfidTCJv 
yyGnnv Aapli, ib. 10, and a mystical in- 
terpretation of Ps. i. foUows. There 
was a Ti^uHrts however of a more practi- 
cal type, which^ as the correhitive of 

heathen initiation, represented the cha- 
racter of the more perfect and formed 
Christian ; and of this there is a sketch 
in the sarae Epistle, § 18, 19, as the 
Way ofLiyht, Cf. ayla 6d6s, p. lid. Clem. 
Alcx. also retained the name of Gnostic, 
as applicable, in the better sense of the 
tcrm, to the consistent and more perfect 



itnon Magus, the father of them all, is referred to Cbronolo- 
jer eclectic communities. Matter, scarcely Nean- proposed. 
qual, where he does not copy him, arranges the 

2 sects in certain schools, whieh he names according 
•loeality, Syrian, Egyptian, and Asiatic. The objec- 
>tantly suggests itself to this classification, that most 
jrnostic teachers who taught in Egypt, learned their 

I Syria ; and in the case of Valentinianism, the 
rch came to Egypt from Cyprus, from whence he 

to Rome ; while Theodotus in the East, and Pto- 
ad Heracleon in the West, as his followers, struck 
different notes, and neither in the one case nor the 
lad they much in common with the home of their 
m. For this reason it is proposed to take the vari- 
3ts in chronological order, for which the recently 
•ed work of Hippolytus gives excellent material, 

it is somewhat uncritically arranged. 

3 first Gnostic teacher, who engrafted anything like 
itology upon the antecedent systems, was Simon 

'Early patristical authorities are very unanimous 
lis point. In other respects his doctrine was emi- 
Zoroastrian. His Supreme Deity was an *occuIt 

II fire. Like the t6 arreipov of Anaximander, the 
of the Cabbala, and the Zeruane Akerene of 

ter, his fiery principle was Infinite Potoer, ^aTre- 
Svi^afii^. It was also the source, as in the Heracli- p. xxxix. 
eory, of the physical creation*. His Hebdomad of 
f emanations from the First Cause, was as the ^ Am- 
ids of the Persian system, and was designated by 

«19, n. 3; 231, 249, 272, &c. 
?OL. PhU. VI. 9, 17. 
?OL. PftU, VI. 9, whcre the 
he Mago are quoted : dwipaP' 
i Zivaiwf 6 XlfKov wpoffayopeOci 

"V ^^PX^f ^^Wr OVTUi' TOUTO 

diro4>dff€us <f>u)tf^$ Kal dvbiia- 
oSas, rift fieydXiis dvFdfiem rijs 

L. I. 

dTtpdyrov, Atb iirrai ifftppaytafxhfov, 

K€KpVflfxiy09, K€Ka\Vfi,fli¥OV, K€ifX€VO¥ iv 

r<j) olKTfTTfpUfi ov i) pi^a rwv dXQv T€d€fie- 
\iurTai.,,*E<rrl di ^ diripavros i6vafus r6 
Tvp Kard rbv ^ifiwva. K.r.\. 

* dird irvpds ij dpx^ rifs y€vi<T€ias . . . 
Tdvruv 6ff(av yiveats dwb Tvp6s. VI, 1 7. 

' Ortnuzd being the seventh. 


z. ZIII. fi. 


Simon him as ^vov^, ewivoia, ovofia, 0a)i;i7, XoyKT/ULO?, evOvfifjdSf 'o 
€aTa}^Tai'<TTri<TOfi€voi, In the Mithratic worship espccial 
veneration was paid to the Sun, Moon, and material ele- 
ments; in the same way ^Simon paired off the above siz 
emanations, as the heavenly counterparts of material cor- 
relative objects of sense ; and he called vovs and evivoiat 
ovpavos Kal yrj, while ovojuLa Kal (ptvvii represcnted the Sun 
and Moon, and the last two, Air and Water. The self-same 
p. z. objects are instanced by Herodotus in his account of the 

old Persian religion. In the Zoroastrian system again, 
the human prototypal substance was ^evolved, prior to the 
creation of its material organism; ^the Cabbala borrowed 
the same notion; ^Philo adopted it; and Simon Magus, 
as we might imagine, exhibited a similar feature in lus 
system ; ^cTrXaac ^i/crii/ o Qeos tov avOpwirov, "jfovv airo t^v 
yrfS Xafiaiv' CTrXao^e ce oiJj^ aTtXovv, aXXd cnrXovv, icar eiKova 
Kal Kaff ofioiayaiv. In other respects, he converted the 
Hexaemeron into an ^allegory, in which the notions of 
Zoroaster, Pythagoras, Plato, and Aristotle, are strangely 
intermixed. Hippolytus has preserved a few sentences 
from the *A7ro0ao-6i9, 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 : 

^''For concerning this, Simon says explicitly in his 

* HiPPOL. PhU. IV. 51 ; VI. 11, 13. Kar* eU^ya. ib.%16, and see p. 134, end 

' The Sixnonian Trinity. Ph. vi. of note a. And cf. 344, i. 
17. ' HiPP. Ph. VI. 14. 

' HiPP. Ph. VI. 13. 8 A^« yiip Zl/uaif Biapp^tfif xepl 

^ Shabibtani ap. Htde, de Rd. vet. roirov h ry 'Awo^daei ovrwt' ^tfu» oSw 

Per8. xzii. p. 298. X^w d \^<a, koX ypd^xo a ypd^' rb 

^ See p. 224, n. i ; 232, 3. ypdfi/ia tovto' Ai^ eUrl ra/xi^uddes tQw 

^ Acrrd dydpdTUfv yivri' 6 fih ydp SXtay al(ij¥(a¥, fJL-ffT€ dpx^ f-M^ wipas 

iffTw oifpdvioi difOpoywoSf 6 Bi yi/iwos. '0 ^outrai, dvrb fiids /d^s, ifTtt iiFTl iv- 

fik» otv djfOpcjTTos, dT€ KaT* tUbva OeoD vafus 'Siiy^, dbpaTOi, djcaT^KtfirTOi, (3r 

^e^oi^uf, .,.b hk yifwos iK <nropdBos v\rit, ^ fda <l>ai»€Tai dviaOey, ^ris icrl fi.eydX,'^ 

4jv xo^ KiK\r\K€v. Dt M. Op. §12. StVa/us, vovs tu/v S\<i)v, Ikinav rd wiivTa, 

(Jore dCo dvdpiijTrovs e/s Tbv T<ip<id€iaov &p<Tr}v. 'H 6^ iripa, KdT<a$&, ivboia 

€l<rdy€ff$<u, T^ fUv ir€ir\<urfUvov, Tbv bi fx€yd\rj, ^i^Xeto, T^€ivia<ra rd wdirrcL. 'Eiv 



[kurecv, Now I say to you that I say, and write that I 
u The scheme is this. There are Hwo offsets from 
?erfect aceuF69 having neither beginning nor end, from 
root» which is the Invisible, Incomprehensible Power 
ice; of which one is manifested from above, the great 
er, Mind of the Universe, that administers All Things, 
Male Principle; and the other, from beneath, vast 
ught, generative of All Things, the Female princi- 

whence in mutual apposition they combine in con- 
, and exhibit the mean space as an immense atmo- 
tre, having neither beginning nor end. But within it 
iie Father that upholds and sustains all things that 
i beginning and end. He is the Past, the Present, 
Future, Bisexual Power, the reflex of the pre-exist- 
Infinite Power, still subsisting in oneness, which hath 
lier beginning nor end ; for from Him, Thought, sub- 
Qg in Oneness, emanating, made Two. Yet He was 
; for having Her within Himself, he was alone; 

in truth First, howbeit Pre-existent, but Himself 
ifested from Himself became the Second. But neither 
He called Father, before His Thought so named Him. 
herefore evolving Himself from Himself, He revealed 


VXi^Xmy ipTurroixovyTet, crvl^uylav 
j Koi t6 fUffoy SidurrrjfjM ifi4>atyoih 
pa ijcaTdXriwToVf it.ifT€ dftxhy fi^c 
^Xo»^»» *E»' di TO&r(() TaTijp 6 
i^ rdrraj koI Tp4<lHay rd dpx^^ 
iftat tx"""^^ OuTOf icrl» h *E<r- 
ras-^rrrfff6fuif0Sf <Sy dpff€v607f\vs 66' 
Kard r^F rfwvirdpxovffay 6{nfafup 
rrar, ijfrij o&r' dpxh^ oirre v4pas 
bf fjbotf&rrfTi ovffoy' dxb ydp Ta&njs 
9m><ra i} hf fJLOv6TijTL 'Exli^oia, iyi- 
60. KdKciyos ijr eU, fx^ y^P ^" 
oMpf, Tfw fi6vos, oi fiiyTOi frpCrros, 
> Tpo\hrdpxf»*^t ifxufeU 6i airrhs dTrb 
f, iyipcro 6e&r€pos. *AXX* o{f6i 
itX-^&ff, rply a&rijy a&rbv 6yofid<reu 
i [MllXy air}j . . . ^vo^uUrct]. *0f 
rh§ iavrdw irrb iavrov wpoayayu» 

iifMvipoxrcv iavT^ t^v Ihiav ^'Eirlyoiav, 
ovTus Kal if 4>ay€iaa 'Ewlyoia otK iwol- 
Tjffev [f.l. ivolrjffey dWus, dXX' ISowra] 
dXXd ^doOo^a ai^rdi^ iviKpv\j/€ rbv varipa 
iv iavT^f TOVTiffTi r^ 66vafuy, koX iffTiv 
dpp€y60rf\vs divafus koI 'Eir^oco, 6d€y 
dXXi^Xois dtmffToixovffty' oifhh ydp 8ta- 
ipipci S6yafiis irrivolas, iv 6yT€S. 'E/c fiiv 
Ttav &y<a ebpUrKCTOA 6i6vafus, iK 6i rQy 
Kdru) iviyoia. 'EffTty otfv ovtus Kal t6 
<f>aviv dx' a&rwv iv ov, 660 cifplffKeffOou, 
dpff€y6drf\vs ^aw r^ BijKeiav iv iavrQ. 
Ovt6s iffTi NoCj iv 'EtivoI^, dx<»>piffTa 
dir* dX\i^\<ay iv 6vt€s, 660 ehpiffKovTCu. 
HlPP. Ph. VI. 18. 

^ Cf. the old Persian theory, p. xii. 
in which the first Dyad emanated firom 
an antecedent principle of unity. 



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 bciug 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 testtulo, 
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 Yalentinian series of iEons; which is the' 
meaning, pregnant with the co~ordinate, of each successive 
term that it contains: so vovs and eirivoia are present 
throughout as the theme; and the Past — Present — Future 
is cmbosomed in them; ^(pwvti also and ovo/ma evolve the 
name of Father; and XoyKj/uLos and evOvjULfian: complete the 
Bcries, 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; 

^ Cf. the Babbinical /pTt^ and the Hebrcw s^Tionym for the Deity, D&\ 


ity forms the same Pleroma. The avl^vyia of Menandcr. 
irivota is partly Pythagorean, and partly an Ori- 
ie of theosophising. The arrhenothele combina- 
thagorean, the enthymeme Oriental. ^ 
ider was the disciple and immediate follower of 
le was the third of a Samaritan succession, reck- 
first, Dositheus, the predecessor of Simon, who 
1 to be the promised Messiah ; and each of these 
I gave out that neither ^himself nor his followers 
3 subject to death. If the Pseudo-CIementine 
may be trusted, these three teachers represent a 
in sect, that existed before the birth of Christ. 
spects, however, the account given by Irenseus 
>ect to Menandcr^s notions, finds a counterpart 
lippolytus has said concerning Simon. The pupil 
^thing original, so far as we have the means of 

Saturninus carried on the succession. 
icolaitans took their name, as it has been said, from p- si4. 
be prosclyte of Antioch, who, after his ordination 
Aconate, apostatised and formed this sect. ^The 

JO£y &ay8 of Dositbeus, in view was to shake faith in our Lord'8 

i Joh. iv. 25, &<!> ov dfOpo bodily resurrectioD, by tbe exbibition of 

l Aoaideavoly ^povres Kal a similar power iu bis own person. He 

CioaiOiov, Kal fi60ovs rti^ds affirmed tbat tbe Body of Cbrist was 

fyodfiofoij ui fi^i y€v<rafj,ivov not rcal ; bis own too, as be pretended, 

ip T(^ (iiifi rov Tvyxdyoyros. was pbantasmal. See Recoff. Clem. II. xi. 

3. Cf. Eudox. ap. Phot. Menander also laid claim to immunity 

.ccording to tbe Clementine fipom deatb, infr. 195, wbere see note 6. 

Dositbeus died from cba- • Clcm. H. 11. i^,i^\ Jiec. n.S; Ep.76. 

tte Simon bad supersedcd ' Obioen speaks of tbe Dositbeans 

ly Simon boasted of bimself, and Simonians as brancbes of tbe same 

iel, Kal ahlay tpOopas, t& stock, and be says of tbe first, c. CeU. 

oitK tx^uf. Clem. Jlom. II. VI. 11, ol di AoffiOtayol oMi rp&repov 

f. 25. Tbe most probable i/fKfUKrav, m» H iravTeXQi iTiKeXolTOun, 

be imp<Jstor'8 de<atb, per- (Sffre t6v S\ov a&ruv laTopcTcOat iptOfibv, 

t given by Hippolytus, o{/k etvai iv tois TpidKovTa. Hcspeaksalso 

, n. I. Some unusual want of tbe Simonians elsewbere in suuilar 

or possibly, tbe forgetful- terms, Nuri di ToifS irdvTas iv t§ oIkov 

ocessor, Menander, causcd fiivjf oifK icTt 'LtjjjtavtoMoifS cvpciv t6v 

t occupation of tbe grave dpiOfthv dlfiai TptdxovTa. Tom. i. p. 45. 
dcr. No doubt tbe object * See lON. Ep. Interp. ad Trall, XI. 



Rev. ii. & 

Lect XII. 

Kicoiai- Nicolaitans taught the complete indifference of human 
°^' actions in a moral point of view; both bodily and spiritual 
TTopvela was held by them to be allowable; and in the 
Apocalypse the Ephesian Church is praised for its abhor- 
rence of these infamous principles. Dr Burton has said 
that ''the evidence is externally slight which would 
convict Nicolas himself of any immoralities ;" still the 
p. 214, n. 1. evidence is that of Irenseus, who is also followed by Hip- 
strom. III. 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 ^marriage; and his 
expressions are conclusive upon the point, that, in the 
writer''^ opinion, the Deacon gave existence as well as a 
name to the Nicolaitan sect. 
Hcv.ii. 14,15. Another hateful feature of this heresy was the assertion, 
that in times of pcrsecution, principle might be ignored, 
' and conformity rendered to mysteries however abominable, 
and rites however impure. The ^Cainites of a later date 
are compared with this sect by Tertullian. 'Matter also 
infers from the word illiy ii. 40, n. 5, that many of the dis- 
tinctive features of Valentinianism were developed by this 
carly sect; but nothing is less probable, and, as ^Eichhom 
has shewn, thc meaning of IrensDus must be limited to the 
statcment, that these Nicolaitans had preceded Cerinthus, 
in assigning the creation of the world to certain KoafAo- 
woiol ayyeXoi, and this was clearly the notion of the Sama- 
ritan sect represented by ^Simon Magus and Menander. 


^ Of his own wifc it is said, that 
yTJficu T<fi ^ovXofiiyifi ^ir^pc^fv, and his 
rcason is a8.signed, 6ti wapaxp^aurOai 
r^ <rapKl 5et. Cl. Al. Strom. lli. 4. The 
incident is mentioned by Clement ra- 
ther in tenns of praifie, aa ahewinjj per- 
sonal iyKpdrcia, though it ia addcd tliat 
hifl followers pervcrtod the deacons 
nieaning, and carried the same principlo 
to a yery wild exccss. 

' Apparently for their assertion of 
the moral indifference of acUoDS. Mat- 
TER calls them les dffenteftrt Ut plui 
intrfpides de Vindipendance de Vetprii 
de tom /e» acte* du corpe, 11. 153. Sec 
also Theodobkt, HaT. Fab. i. 15. 

• Matteb, H, Cr. II. 426. 

* Rcpertorium f. hibl. m. nuffgad. 
Literaiur, xiv. 

' As regards Simon, see pp. 195, 194^ 



The Cerinthians take their name from Cerinthus, who Cerinthus. 
18 stated by Irenseus, on the authority of his instructor ii. p. is. 
Polycarp, to have eome in eontaet with S. John at Ephesus. 
He taught in Asia, though he was of Egjptian origin, and sn, n. i. 
in religion, by proselytism possibly, a Jew. The * Persian 
beliefy adopted by the ^Samaritan heresiarchs, that the 
Sooree of AII 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- 

Tbis notion, like very much of early Gnostic opinion, 
may be traced back through Philo to ^Zoroaster; in Phi- 
lonic terms, the ^Deity as a Source of Light sent forth 
myriads of rays ; these were each and all of them Suvdfiei^ 
Tou oirros, substantivc entities and ministering Spirits ; but 
aa radiating from the Eternal, these Svvafiei^ were ^ a^ei/i/i/- 
Toif Qi irept auToy ouaai XafnrpoTarov ^m airaaTpairTouai^ 
and the names of ^ 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 crcative essences as in 
the Persian system, though here they were of an inferior, 
becanse of a later, order of emanation. The Koafxo-n-oiol 

tad compare Thsod. Hcer, Fah. 1. 1. Me- 
nander also ioherited the notion, p. 195» 4 . 

^ See p. xiii. 

• See p. Ixv. n. 3. 

' p. 211, where the Greek tezt is 
pT«8erved hy Hifpolttus ; he repeats 
the statement x. ii, and says that the 
world was created {nrh ivwdficdfs riyos 
irfytKncTjs, xoXtV Kexdfpicfi^rfs Kcd di- 
tffrtiinis rrfi vrip rd ^a ai;0€vrla%, Kal 
dypof^Tls rbv xnrkp irdvra QcSp. So also 
Tkbt. Prcacr. 48. We may recognise 
again the Oriental idea, that this mate- 
rial world could only have been created 
by a power far removed from the Source 
of Lighty and, in consequence, greatly 

deteriorated. Theodobbt speaks of this 
power in the plural, 8vydfJL€iS rwas k€x<>>- 
pifffji^aSf Kal iravreXu)} aMv dyvoo^aas. 
ffcer. Fah. 11. 3. 

^ Ce ne sont jamais les opinions 
pures que Ton rencontre dans ces sys- 
t^mes; c*e8t toujours rOrient congu et 
reproduit par le g^nie de rOccident. 
Matteb, ff. Cr. n. 262. 

'^ ai>roj hk t3v dpxirvvos ojJyJ) fwplas 
dxrtvas ixpdXKei. Chertib. iS, 

• Qu. D. 8it imjiiut. 17. 

' ovrus iiTKTriip.yiv GcoD Kal ffo4>laLv 
Kol if>p6vri(Taf koI SiKaioavvrpf koX rdnf 
AXXan^ iKdarrpf dperuv, ris hv dKpai4>vij 
ii^aadai SOvairo, Omjrdsiiiv, K.r.X. Ibid. 

Ixxii PRIMmVE 

CerinthuB. 0776X01 thercfore, common to so many of the Gnostic 
systems, agree more closely with PhiIo's oriental original, 
than with anything that he has adopted from Plato. 

P.111X As Docetic opinions originated with ^Simon, so the 

Gnostic notion that the iEon Christ descended upon Jesus 
at his baptism, but left him again at the crucifixion, owed 

p.2u. 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 predctemiincd but non-existent form, until this form 
was at length brought into being, and the neccssary 
fieOe^i^ or adunation of pre-existent idea and material 
form, then took placc. 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 fieOe^is 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, thc ^Eon Christ de- 
scended upon the hmnan bcing Jesus at his baptism. 
Cerinthus thus referred the human nature of our Lord to a 
purely natural cause, and he af&rmed that his supernatural 
power was the effect of his greater sanctity. He learned 
at Alexandria to distinguish, as the later Jews, between 
the different dcgrees of inspiration that guided the sacred 
writers, and, according to him, different angcls dictated 
severally the words of Moses and of the prophets ; an idea 
Theodor. that thc Ophitc inheritcd from hira. His notion that a 

H»r. Fab. 

"•3. sensual millennium should precede the restoration of all 

things, bespeaks plainly a Jewish source. Irenaeus and 
some of the earlier Fathers also held a somewhat ^similar 

1 Theod. Hiin\ Fah. i. i. tonism of Alexandria. 

• He may reasonably be supposod * The Apocalypse, upon which their 

to have been convereant with the Pla- belief was built, is so highly figurative, 



1, but they interpreted it of a purely spiritual state. Ebionites. 
^alentiniaii notion also of a spiritual marriage be- 
ihe soub of the elect\ind the angels of the Plerofga 
ated with Cerinthus, but it may be a matter o$ doubt 
er Origen has not given a greater latitude of mean-injoh. u. 
i his expressions than was intended. Other sects of 
3r note took up his views, and the name of Cerinthus 
x>n lost to all but the learned. It should be added, 
aecording to one definite tradition, it was the heresy 
rinthus, that caused S. John to write his ^ Gospel. 
he Ebionite heresy, whether the name be deduced 
P^5^* poor, in allusion to the unworthy notions of 
t entertained by this sect, or from some leader named 
m, as Hippolytus ako seems to imply in speaking of 
vos crxoXi?, is said by Epiphanius to have originated pj»- ▼"• ^ 
bhose Christians, who escaped to Pella from the siege 
^rusalem. The superstitious veneration with which 
still clung to Jerusalem, as the domus Deiy certainly p- ^i^. 
s well with the supposition, that it was connected 
all their most cherished traditions» and that the 
^ring of the eagles around the carcase had been an 
of their own day. The same cause led to thcir 
aequiescence in the Cerinthian notion of a millennium, 
of a new Jerusalem. The sect apparently took its 

rith the exception of the moral 
contiuned in it, and matters of 
al fact, it is impossihle to iden- 
f portiou of it, as capahle of 
nterpretation. It is a mystery ; 
r the preocnt the wisest course 
ook upon it as a sealed hook, 
is regards the fiiturity of which 
ks. Its accomplishment will 
ratify to the people of God the 
>f every portion of the Divine 

lEBOK. m Jok, 

name therefore given as a term 

of reproach, and accepted hy the sect 
as a badge of party, like the ffntux of 
the Netherhuids. Sohiller, Ottch, d. 
Ahfalla d. v. Nied. 

* Hujua succenor Hehion fuity Ct- 
rintho wm in omni parfe cmtcntien», 
guod a Deo dicat mundum, non ab an- 
ffelisfactum. Tert. Pr. 48. Cf. p. ^ii, 
3. But the expression of Theodoret 
shews that even Hippolttus may havo 
understood *E/3(wv to mean ^xw, Tav- 
TTjffl bi T^s <f>d\ayyoi rjp^€y*Efilujv, r6v 
irrtax^v W our wj *lEppaioi irpoirayopetj' 
ovffi. H(er. Pah. n. i. 


Ebionites. rise in Palcstine. As regards the birth of Christ, it symbol- 
ised with Cerinthus; presenting a compound, of "4mper- 
fect Christianity and imperfect Judaism." These Ebionites 
said, that Christ was a mere title of superior yirtue, which 
was equally within the reach of any strict observer of the 
Law. They kept ' consecutively the Jewish Sabbath, and 
the Lord's day ; but in this they only continued the prac- 
tice of the carliest Christians, and the custom was not 
entirely superseded, until the Church, by a definite canon, 
had condemned the practice as marking a ^ Judaising spirit. 
The rite of circumcision was retained by them, and the 

«^3- creation of the world was ascribed by them to the 

H«r. Fab. ii. Supremc Deity. Theodoret says that Sy mmachus, who 
translated the Hebrew Scriptures into Greek, was an 

Tom^ii. Ebionite ; accordingly we find the word veavii in Is. vii. 14. 
Of the New Testament the eiitire volume was rejected by 
the Ebionites ; the ^ 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. 
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 sccts, 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 serics. 

^ BuRTON, Lect. XI. KvptaK^v rpori/iwin-aj, etye Svyaurro (d 

■ t6 fi^y ad^^arw /car A rbv *Iovdalu)v liberi fuerintf sc), axoXd^car uts Xpiff' 

Tifiu<n v6fioy, t))v Si KvpiaK^y Kadiepowri Tiavol. E/ hk tbpcOuev lovdatoTaif (<rr<i>- 

wapairXriirltas ^fup. Theod. Hcer. Fab. aav dvdOefia xapd Xpiarifi. Conc. Laod. 

II. I. Can. XXIX. A.D. 372. FiW. Ca^A. 1.471. 
' 5rt oi 5ci 'KpKTTiavobs lov^at^n», * Seo p. 213, 1, and Vol. II. 45, 4, 

KoX iv Ti^ (rappdT(p axoXdj^euf t^v Si whcre a text is presorved in Syriac. 

Hanr. lx x. 


^ Carpocrates, an Alexandrian Jew of the Platonic Carpo- 


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 
npon this point aecounts 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.aoG. 
in this respect carried him to a more ^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 ^ 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 dislike to his 
former religion, affirmed that these creator angels, by 
reason of the remoteness of their origin from the source p. 904. 
of all, were in fact * evil in their nature ; and that the 
great object of Chrisfs mission to the human race was, 
that he might redeem mankind irom the power of these 
KoafjLOTToiol ayyeXoi. 

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 aoparo^, 

^ Epifh. ffcar. XXX. Compare alao Hippol. Ph. vii. 31. 

* tl di Kal Ka$apw4pa» tis ^0/17 ' Clem. Al. iS!f rom. i. 357; PoBPH. 

'r*OC^f vw€pfii^eral ^nfffi koI toG TloO V. Phtini, c. 16. 
rV i^lap. Thiod. i/itw.. Fab. l. v. * Thbodob. Hftr. Fah. i. v. 







Cl. AL Str. 
III. S. 

o^araX f;7r T09, was in his, iraTi^p ayvwaro^, and aKaroyo^ 
fiacroiy though the former term had been already 'natural- 
ised as connected with heathen worship. Matter remarks, 
that there is a wide interval between the Carpocratian 
naTtjp a^i/oKTToy, 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 
moral indifference of all human actions ; asserting a com- 
plete freedom from every moral restraint*. Their analogy 
of the unfettered instincts of the brute creation was singu- 
lariy 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 
treated as a fable, he died at the early age of seventeen, 
and yct had written his book de Justitia, in which stands the 
precocious sneer against the seventh and tenth command- 
ments ^found below. It is not without reason that antiquity 
has represented the Carpocratian system as particularly 
odious and repulsive ; Irenaeus through some defcct in the 
text, ^i. XX. 3, has becn understood as expressing a cha- 

^ L*id6e d'un Dieu &yvwrTOS parait 
avoir ^t6 trds-r^i)andue on Occident aux 
premiers temps du chriiitianisme. IVIat- 
TBR, //. Cr. II. ^66. 

« Theodob. II(sr. Fab. i. v. 

' "^vOev u)s yeXotw elpfjK&ros roO 
pofioOlrov, jtrjfjM toOto dKOvtrrioy, OifK 
iridvfii^eii, irp6s rb yeXoi&repop €lw€tp, 
Tu>y roifiwXijffloy' a&ros yd.p 6 rijv iiri- 
Ovfdav Soi^s, ws <rw^oi»(rai' t4 rijs y€v4- 
ffiujs, rauTijv d<f>aip€i<rdai KcXcijei, firjdeybs 
a&r^y &<pe\ujv ^uov' rd di ttjs tov irXrj- 
ffiov yvvaiKbs, IbidrijTa t^v Kowuivlav 
ijvayKd^tav, (ti yeXoiorepbv elirfv. EPIPH. 
de Just. ap. Clem. Al. Strom. iii. 2. 

* Bearing in mind that this sect pos- 

sessed considerable vitality, (cf. Orio. 
de Or.) Irenaus may well have spoken 
of their enormities aa patent to his con- 
temporaries. Possibly the first words of 
the section should inclu^e the negative, 
e.g. Kal €l fikv [oiJ] 7rpd<r<reTai irap* a&rcis 
K.T.X., but cf. tho note. Ibenaus ex- 
pressly says, that thc impious doctrines 
and profligato habits of these heretics 
caused a stigma to be fixed by the hca- 
thon upon the name of Christian ; how 
inconsistently then Matteb considers 
him to have said, ** Je ne pnU me rw- 
vairu^rf qtCU se faue chez cvx des choMS 
irrSlhjieum, immorales, difendttes.** H. 
Cr. n. 177. 


ritable doubt with respect to tbese tenets and praetices ; Carpo- 
but tbe entire context is at variance witb sucb a supposi- 1 

tion, as Tertullian also seems to bave felt ; and Hippoly tus, p- su9. 
wbo often preserves silence ratber tban condemn, conti- 
nues his extract from Irenseus, so as to ascribe to tbe Car- 
pocratians tbe notion of a continuous metensomatosis of tbe 
soul, oaoy iravTa ra afiapTrifiaTa TrXtjpwatJDaiv* For another 
distinctive tenet of this sect was tbe strange notion, that it 
was necessary tbat tbe soul should bave experience of every p.900. 
possible action ; and until tbe 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 yery justly contrasts tbe Pytbagorean theory ofH«r. Pab.i. 
transmigration, that, like tbe Brabminical notion, was to 
lead to tbe purification of tbe spirit, witb this idea of the 
Gnostic heresiarcb, whicb could only result in deeper and 
more bopeless dcgradation. Carpocrates, like Simon and 
Menander, laid claim to prseternatural powers, as might 
indeed bave been expected in the teacher of a system, 
that pretended to lead its votaries on to a final victory 
over tbe evil principle, tbat had created the natural world. p- ^oe. 
In tbe last place, tbe followers of Carpocrates, self-branded 
as they were in a moral sensc, made themselves more»o, i. 
openly conspicuous by a cauterised mark upon the lobe of 
tbe left ear. ^ Theodoret refers tbis beresy to the reign 
of Hadrian, probably about 120 a.d. 

Mucb has been said with respect to Epiphanes the son 
of Carpocrates, wbom Clement of Alexandria affirms to have strom. iil2. 
been tbe author of Monadic Gnosticism. Tbe subject is 
discussed at p. 102, n. 2. Clement mistook, apparently, 
the qualifying term ewKpavii^, applying to Colorbasus or 
some otber teacher, for a name ; and upon this assumption 

^ *A9pica^ov di Kol ouroi fiMiKe^otn-ot rdf iroia7/>df aXpiceis iKpdrway. ffcar, 

Fab. I. V. 



p. I(l3w 

Hcr. TL 

^P^^- be has 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 ^ sevcnteen, the 
probability will also foUow, that Carpocrates was not the 
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. 

The assertion of Fhilastrius that the Ophites formed a 
sect before the time of Ghrist, an idea adopted by ' Mos- 
heim, cannot for a moment hold its ground, in presence of 
the additional light that we now derive from the (pikoao^ 
(pov/uLcva of Hippolytus, 'who says that they made frequent 
reference to the words of Christ ; in fact their quotations 
* 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 * Naacra>7i/oi, derived from the word B^PIJ, o0t9. 
But that root, as a ^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- 
jKingsxxi. nasses to forbidden arts, in apposition with D^^itfT. » 
yvuiaTasj wizards, It is not improbable therefore, that the 
adherents of this sect were originally called Naassenes 


^ How strangely it sounds to be 
told of a mere boy, Epiphane.,.9*dan^a 
plus tn avant dant la Gnose q\C avcwn de 
ses pr^d^cesteurs, H. Cr. ii. 158. 

* Eccl. Hitt. ScK. n. c. t. 19, and 
Matteb, H. Cr.i. 181. 

' They professed to have recoived 
their notions traditionally from James 
the Brother of our Lord. HiPP. Ph. v. 
7, X. 9. The Catholic traditional dic- 
tum, Eph. V. 14, was applied by them, 
ib. V. 7, as were the Lord'8 words, M att. 
XX. 22, 33; Joh. iv. 10, vi. 44; Matt. 
vii. 13, 21, xxi. 31; also the parable 

of the Sower and the seed, &c. &c. 
Note alflo, the Ophites aaserted that our 
Lord'8 human nature was of a threefold 
Bubstance, Kcd raOra wdm-a, rd wo€pii 
Kol rd \lf\rxjiKiL Kal rd x^'^^ KtxfapuiKhoL 
eh rdK 'Iiytrow'. Pk. X. 9. 

* HiPP. Philas. ed. MiLL, pp. 97, 
99, 100, 102, 104, &c. S. John'8 6os- 
pel being quoted at 106, 107, 109, 11 1, 

112, 121. 

' iiriK\ri$ivT€s TSaaffarpf^d, r^ *E- 
^patdi tpdfyxi ovrtai Cwo/iaafiiyoi' ydas di 
6 6ipis jcaXecrou. Ph. V. 6. 

* See Gesenius, &c. 


irith reference to their mystic tenets and Magian prac- Ophites. 

ices, the term having been derived from the form B^Cl), 
fo Mt the sorcerer; aflterwards certain analogies suggested 
flie Greek equivalent "O^is, and they were called by their 
opponents Ophites; much as the Barhelioice were termed 
^ Bopfiopiavoi from fiop(iopo£, mud; as also the Ophite term 
^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 
O0CS9 Are greatly absurd. Thus, according to Irenseus, these 
heretics imagined a Serpentiformia Nua; also that Sophiapss^ 
appeared as the ^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- ibid. 
minal viscera of the human body were declared to typify 
the tortuous ^Eon. Irenseus however was writing nearly 
thrce 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 ^ symbol was the ser- 
pent ; water having been the first principle of Thales, and Hyde, nei. 

, * V. Pcr». VI. 

an object of veneration in the Mithratic code. For this 
reason Hippolytus termed the heresy v^pa, the Hydra or 
^water eerpent. Hence their 'hymn in praise of a principle 
that Pindar had similarly celebrated before. He indicates 
tbat some similarity was imagined between the convolu- 
tions of the brain, and the contortions of the serpent. Of Hi^- p i^ 

* Ph. p. 119. 

^ Seep. 321, 2. fftos. Ph. y. 9. 

■ p. 3^5, I. * dXX* iirtl iro\vKi^aK6% iffrw if 

' 80 tbe author of the Ltbdlu» af- rXcbo; koX iroKuGxti^i ^i d\ri$Qs Urro- 

fixed to Tebtdllian*8 Prsescr., aerpen- povfUir/i HSpa. Ph. v. zz. 

km maffHffaant in tantunif ut illum etiam ^ TeToXfjLtfK&nay rhv ahiov r^s TXdmjs 

ipti Ckritto prfxferant, § 3. yer^fievov 6<fuv vfjw€uf Sid tukov i^ijvfnf- 

* €&a< W rbv 6^ \4yownv ovroi tV /tA^aw kot' aCroO ivifiyciav \6yuy, Ph, 

vyfti» odolop, KaOdrep Kcd OoX^s & MtXi^ V. 6. 



Ph.T. & 


Ophites. thc pbilological comparison of ^fl} vaas and vao^ a temple, 
nothing need be said. 

Our two principal sources of information with respect 
to the Ophite system are Irenafus, I. xxviii., who repre- 
sents the sect as in the bighest degree cabbalistic; and 
Hippolytus, who shews that they borrowed much of their 
systcm from the same Jewish source, though he terms it 
Chaldaean ; we learn from him that the Gnostic appellation 
was first assumcd by the Ophites. Fortunat^Iy 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 ^ eclectic of all the Gnostic branches, 
with the * arcana of the heathen mysteries. The Ophites 
made ^the triple division of Man*s Being into body, soul, 
and spirit, and Hippolytus compares the several systems 
that recogniscd these component elements of Man^s eomplex 
nature. Thus he refcrs to the Chaldsean lore their notion 
of the prototypal Man, who was ^alone of earth earthy, and 
of whom, as yet unquickened by the soul of life, it was 
Ph.v. 7. said, KeiaOai ce avrov airvovv^ aKivriTov, daaXevToVt w dvopi' 
dvra, eiKOva VTrdpj^ovTa CKeivov tov avw tov vjiivovuievov *Aoar 
fiavTo^ dvOpdirov. And vcry possibly the Cabbalistic notion 
was derived from Babylon. But man so formed was witb- 

^ The analogy traced by the Ophite 
between the words vdaSf and va6s, though 
worthless iu a philological point of view, 
still suggests a valuable infcrencc with 
respect to the diffuse eclecticism of this 
hereay. It symbolised universality : 
and whatever becomes of the verbal 
criticism, the idea conveyed was un- 
doubtedly a true one. Thus the Ophite 
deckred, Ndas di ierly 6 6<t>iif d<p* ov, 
tpijffi, Tdirras cXpai Toi»s vrr6 t6v ovpavdif 
irpoaayopevofUvovs vaoifSf diro rov vdas' 
KdK€tv(fi fidvip T(fi vdas dvaK€ia$ai irai' 
lcpdv Kal Tdffav tcXct^i', ica2 irav fivar'^' 
piov Kal KadSXov fi^ dijvaaOai reKer^v 
€Vf>€$TJv<u inro rov oi>pavbVf iv ^ vcLbs o^k 
i<rTi Kol 6 vdas iv airi^, d<f> od Aa^c 

vaos KoKeurBcu. Ph.Y,g. The Ophite then 
accepted the term in the senae of ter- 
pens, see p. xxix ; but he chumed an in- 
terest in every mystery and evciy temple 
under heaven. We are indebted to 
HippolytuB for shewing us how far this 
was the case, and for suppljring tbe 
means of tracing the earlier development 
of Gnosticism in this remarkable sect. 

' rd Kpvxrd koX dThpprira Tirrwv 
ofiov awdywrcs ovrot fiwm^ftia r(av 
iOvwVf KaTa\J/€vS6fi&oirovlLfHaToVf ir.r.X. 
HiPP. Ph. V. 7. 

• HiPP. Ph. pp. 98, 107. 

^ XaX$a?oc di rhv *ASdfi, koX tovtov 
eZyai <f>daKovai rhv Mptarw tv d»idvK€V 
ij 717 fxivov. Ib» 



out a 8oul ; the ^ question then arose from whence comes OpbiteB. 
the soul ? and the Ophite obtained his answer from other 
cognate mysteries; the yl/ux^* ^^^^ 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 '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, Hheir fourth efflux; 
they believed also that ^Christ as the reasonable Word 
dwelt in man» and that without ^ regeneration through 
Him ihere was no salvation. This regeneration moreover 
was connected with the rite of ^baptism, so that in this 
strange medley of opinion, the Christian Sacraments and 
heathen mysteries were brought into juxta-position, though 
*the heathen element predominated ; and even the fearful 
picture of unredeemed Paganism, as drawn by S. Paul, Bom. l is- 
was accepted by them as the outward expression of a 
*deeper mystical meaning. It is evident therefore that 

^ ZifroScrcy ovp airol irdXiy tIs iorip 
^ f^Odl '*^ v6$€P . . . x&rtp6w wcre ix roO 
rpiamt iffrhff. . Ak rov oitnod yiyovt, ^ 
iK rov iKK€xvfiitwt x<ioi;f . /6. 97, 98. 

■ HnT. Pk. pp. 98, 99. 

• /6. p. 101. 

^ Kar€¥€x<9€ta(ai' ti$8e e/f T\d(rfia r6 
rifKtPoif, &a iovX^iHrwri ri$ ra&njs r^ 
KTw^ts iTffuovpyi^f ij<raX9al(fi Qetf irvpiM(p, 
iptBftj^ rerdprtp. HiPP. Ph. ▼. 7, p. 
104. For the meaniDg of the term 
"ijnXBaLp lee 224, 5, bnt the same term 
htiag written ^aa^iaiot, Ph. ▼. 26, p. 
151, suggetta the Hebrew ^^ 7^ in 
both plates. 

• 'O Xptardt 6 iw w&ffl ^rioi rocf 7«it^ 
roKS^ Mt^ iLM0piinrov K^xapaxrriptfffiitfot 
iiT6 ro€ i^ffkpaKrripLrrov X^^of. Ib, p. 
104, cf. p. III. 

• o^ hvwarai ovv ffwBifwat. 6 rAccof 
Mpunrotf Him fi^ iMayetnnid^ did. radrnft 
tlff€\0ufw rijt TijXfft, refereDce having 
boen miule to a tezt, taken poesibly 

TOL. I. 

from the fabe Gospel of the Egyptians, 
p. 98, ttfu if T&iif if iXiieurlf. Ib, Y. 8, 
p. III, cf. 13 [. 

' fyna ydp <fni<rt koX *l€p€fdat r6w 
riK€top 9jf$p(aT0¥, rov dyaycn^fui^ i^ 
iTdarof Kol TvtdfMTOtf 06 aapKucdw. Ib, 
p. 115. Again, ^ ydp Irayy €\ia roO 
\ovTpoVf oifK SXKfi rlt i^rrt Kar* a&ro6t, 
i^ t6 tUrayayttv tlt r^v dfuipavrov ifioviiv 
rdv \ov6fi€vov /car' a^oi>f (tSvTt USartf koI 
Xpt6fi€vov d\d\(p xpftr/butrc. Ib. p. lOO. 
This aasertion of heretical regeneration 
by baptlBm, is of couree a valuable proof 
that the Church Catholic, whose Sacra- 
ments were mimicked, knew of no other 
Bource of regeneration but by Water and 
the Spirii. The martyr'a baptiBm in 
Blood waa the only exception. 

* Ib. p. 119. 

* iv ydp To&rott . . .6 Ilat^of 8\ov 
^turi (rwixf(r0at rd Kpwfxov airrCiV koX 
Apprirov rijt fioKapiat fiwrrijf^tov ifiovijt, 
Ib, p. 100. 



Ophites. to be ^born again of watcr and of the spirit, was wiih 
them only another term for a first initiation in the 
mystic rites of the heathen temples, as the fugpa /uvo^^/mo, 
to be succeeded by a deeper yvwai^ : and 'none miderstood 
the hidden meaning of those rites but the perfect Gnostic, 
who however still called himself ' Christian, and claimed 
participation in the * gift of Christ, though in an Eleusinian 
sense. It is superfluous to ask what was the practice and 
moralbearing of a sect so closely connected withheathen- 
ism in its most hateful forms, and which converted the most 
holy things into elements of impurity. ^ Suffice it to say that 
the Yalentinian Mon fj^vi^ had its origin in this system, 
and that terms that might serve to describe the ' hallowed 
principles of Christianity, interpreted from an Ophite 
point of view involved the wildest impiety. It may be 
added that the Fleroma, that forms so conspicuous a fea- 
ture in the Valentinian theory, meant in the Ophite termi- 
nology ^ the complete divine conception of all created sub- 
stance. AIso that the Koa/uLOTroiol ayyeXoi of Simon and his 
successors were reproduced in the Ophite ' fieyeOti, whose 
voices summoned the world into existence. 

In the ancient cosmogonies, matter was very generally 
said to be reduced under the Creator*s laws by certain 
subordinate Saifiovta, it being imagined that the Supreme 

11. >. 

UV. IT. 

^ Jb. pp. io6, X15, 121. 

' o^2s To&rtop riSy fivarriplufp ixpoa- 
r^ yiyovcPf el fiij juUtyoi ypuxTTiKol 
rikeioi, Jb, p. 113, cf. 116. 

' Kcd ifffiiy i^ iLTdyTfjiv dp0f>ibr<t>f 
ijfuTs XfKcmayol fiovoi hf rf rplTjf iri/Xj; 
&jraprrl^orr€S ro fivffT^piov, Ib. 121, 

^ 104, 116, ovTos, (6 vl6t) <liyi<nv, 
(aruf 6 To\vit>¥VfMS fivpidfifJMTos dKard- 
Xijirrot, oJ Toaa ^i^tt AXXi; re dXXwt 
dpiyerai. Ib, 117. 

* See Ixxzi. 7, 9. 

* What can be more harmoDious to 
ChriBtian ears than the statement, ot^ot 
o7icot QeoVf 6tov 6 dyaObs Oebs KaroiKet 

fibvos, (Is tv oi/K €lff€\€6ff€ral ^nffftv 
dKdOafyros oMels, od yj/vxt^os o& aapKucbs, 
dXKd rrjf>€iTai TvevfiariKdis fUxvois, 116. 
Yet, in Eleusiuian language, who were 
these TV€VfiaTiKol ? and by what kind of 
initiation did they cease to be dKddaproi, 
ypvxiKol, and aapKiKol ? 

^ rovro iortv ro fU\i koX r6 ^dXa ov 
y€vcafiivovs robs reXeZoi/t, dfiafrtKe&rcvs 
ycviadaL, koX furaffxeiv rw T\iip(i>fiar<», 
Tovro ^rjaiv iarl r6 T\i^p(afia Si oS Tdrra 
yivofuva yevrjrd diro rov dytjnrfjrov yiyovi 
re Kol T€T\i^p<aTat, Ib, p. 113. 

8 elfi^ ydp AaXe(r6 ifnjai rd fuyiBij, b 
Kbfffios aweardMoi odK "ifiiivaro. Ib, p. 107. 



Being could not possibly be brought into contaet with the Ophites. 
grosser elements; in the same way the Ophites, foUowing 
the general outline of the Mosaic account of the creation, 
spoke of the Spirit that moved on the face of the waters, 
48 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. 2^9. 
contact with water, and became whoUy implicated with 
matter, when the struggle of antagonisms commenced 
that was described in the Ophite hymn, and that sug-p.xiL 
gested to Valentinus the wddti of Achamoth. But the 
fioul of life was not confined to this lower world, the 
superextension of its substance formed the 'heaven; andps». 
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, 
and Spirit, by his own power put forth a son from the 
clement of water, and five others in successional progres- 
sion, making with himself a Hebdamad, and with the 
Matemal 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 
aroae for the supremacy, as in the heathen my thology, p. 232. 
which resulted on the one hand in the evolution of the Ser^ 
peatifarm Nus from matter ; and afterwards from the entire 
Hebdomad, of the prot-ideal substance of man, immensum ib.n. a. 
latitudine et Umgiiudine. Eve^ or ^Life (Sl)!! m l^i^rj) in a 
similar way was evolved by Jaldabaoih^ the first of this 

UfiAia, in/ra, p. 918. The Ophite nmn- 
djuie lotil WM DAiDed Prunieut; see 945, 
X . A probable lolotion raggests itself in 
tlie Ckaldee tenn, Kp^^lfi, ddicia, the 
Ophite i^don^. Targ. in I>eut. xxyiii. 

' div^i^ai ik, K9X ix rov xepurec/i^ov 

' KariL T&yairria fih dXXi^Xocs Tpoai- 
ra^ey Ihai Toifs KdxXovt. Tima, 36 D. 

^ So in the Peraiic syBtem; ^ Ei^a 
jwj), avTTi 64 i^i^tp if Eva ftTfyrrfp vdm-uv 
Tdv l^mav, kou^ ^6<ns, rovrim, 0«(ov, 
dYti^*!»', MaydTUiv, 0rqrQv, 6X&yiav, 
XoyucQv. K.r.X. HiPP. PK, v. 16. Hence 
in the YalentiniAn theory the JEon ^ciHjy 
wa0 to A^TOf, as £ve was to Adam, 





Ophites. series of six, and by the agency of the other five became 
mother of the angels ; a notion that the Cabbala had 

p.s33,aL akeady imported from Babylon. The fall of our first 
parents is described as in the Bible, and thcir expulsion 
from Paradise ; which, however, as in the Cabbala, was situ- 

p. 23S, 1. 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 Serpentiform Nu8 was 
also ejected from heaven by Jaldabaoth, and became the 

^238. chief of an inferior Hebdomad of mundial dsemons, the 
enemies of man. This inferior Hebdomad was a manifest 
adaptation of the ' Platonic planetary system, each mem- 

98 D. 




£lomi«. ^^^ ^^ which was animated with a reasonable soul. The 
upper represented the seven subordinate Sephiroth of the 
Cabbala, that severally involved the idea of a Divine Attri- 
bute. The prophets, as their ministers, were variously 
distributed amongst these Powers. 

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 beiDg 
^Jesus was the recipient of an ciHux from the Divine 
Nature; but mediately, for the Ophite Christ emanated 
conjointly from the Father, or Adam Cadmon, from the 
Son or Second Man, and from the Spirit or ^Mother of 
Creation. The ^ astronomical distinction of a dextral or spiri- 
tual, and sinistral or material principle, was observed by 

41. s. 

^ Cf. Sanctam auiem hebdomadam 
septem stellaB, quas dicant planetas, ease 
volunt, p.2^6; and Plato, r^y d* itrrbs 
(gffopijf) ffx^o.f i^axS, Irrd k^kXovs i»i' 
ffovt {hroljfffep), Timce, 36 D. bieiXe yf/v 
Xdf IffoplBfious Tois (Lrrpois. 41 E. SariC' 
tam may have originated in Hanc TuiL 

* Kartx^pn^^ mfd Kar^XBfw cls lira 

dufOpurop 6fiov *Irfaow rbv ix r^ Mofdas 
ycycnifiipoif, HlPP. Ph. v. 6, 8, 9. 

' The Spirit throughont ihese sys- 
tems was thus described. Philo also 
uses the same term. See liv. n. 6. 

^ Quae est e regione orientis, dextra 
dicitur esse pars mundi, quse vero e re- 
gione occidentis, sinistr». Philo, Qu. w 


them ; tbe former being the type of dawning light, the Ophites. 

ktter of a world shrouded in darkness. Christ, therefore, p. sss. 
juasi dextrum^ et in superiara allevatitium^ emanated from 
a redundant overflow of the Divine Light, and in conjunc- 
tion with the triple source of his subsistence formed the iwd. 
prototypal Ecclesia of the Highest Heaven. 

The mundane Sophia or Nus, finding no rest either in 
heaven or earth, invoked the help of the Matemal Spirit, 
and obtained from the First Man» or Incorruptible iEon, 
that Christ should be sent to her aid, and being united p- ve. 
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 av^vyla of Christ and Sophia 
thus united with Jesus, left him again upon his crucifixion, 
and the peychic Man alone suffered death and was buried ; 
Christ however raised Jesus again from the dead, in a body p.i9bi 
that was animal and spiritual, but not choic or earthy. 
Hnally, 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. mo. 
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 afker his resurrection, that is, v- m 
while separate from the ^Eon 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 coarae of the Nile wm the deriTed from the East, whoee cUim it 

bMiii of obseirmtion, and thewf thftt the was to be the face of the world. Else- 

deztrai notion attaching to the principle where, the Jew of Paleetine fkcing the 

of Light originftted in Egypt. If at a East determined the South to be np^ 

hter period the right hand ezprened to on the right. Cf. Lobick, Agl, gi6, 

tbe EgTptiMW the North, the idea waa fto. 


Optetes. It is evident that the Catholic Faith suggestcd this TriDity 
of Father, Son, and Spirit. AIso, these heretics denied not 
the miraculous Conception of the Human Nature of Christ; 
and if they refused to allow that his Divine Natnre was 
united in the womb of the Blessed Yirgin Mother, with 
the first rudimental germ of Humanity, upon the Annun- 
ciation, still thcy 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 predestinatc 
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. Irenseus confines himself to 
the two latter sotrf^es; Hippolytus therefore supplies 
that which his master had omitted, and gives an account, 
full of curious informatiouy upon the strictly heathen 
notions exhibited in the Ophite or Naassene theosophy. 

^Theodoret adds, that this sect also called themselves 
Sethians, from Seth, the name of a Divine Power ; also 
that they ^ sacrificed to the serpent, whose prcsence con- 

1 Hcer, Fab, l. xiv. koX rh¥ 1^6 ir a-JcArfi rpiipoiwi, koX tj r€\erS rwr 

Beiar rwa dCvafuy eZyai if>dffL. AibKol fivffapSnf a&riSv fjivcriffiiu» rovrw rg 

Si;^tttrol WfHxniyopti^ffay. rfHtHi)! Tpwripipovjv' ^i/Wrrof Zk o*- 

' A((i TM rovro koX xfioCKWovffi rbw rov rQ¥ dpfrtav, un iljryuurfUw^iw fura- 

6^' dr irtpSdis riffi Kara6i\^arr€S, \ayxdnvau Thbod. Ih, 



iA their xnystic feast. Bat upoa the first point he Pent». 

to hare been in errm, for reasons stated below, 
6, n. 3 ; and as regards the latter point, it has been 
7 shewn that the serpent was the ' symbol of water» 
aterial basis of creation in the Ophite system. It 
tented therefore the world of organised, quickened» 
itellectualised matter; and as such it ia apparently 
bed by Ireneus. Their serpent-worahip therefore 
bothing else than an idolatrous yeneration of the 

of life. Possibly Theodoret may have confuaed the 
>phical Ophite with the snake-charmer of India. 
losely ' connected with the Ophites were the Perat», 
upplied fresh elements fr(Hn the astrology and fatal- 
f Chaldsea. ^Mosheim has stated that Euphrates 
ed tbe Ophite sect ; Hippolytus enables us to place 
lame more accurately at the head of the Peratae» o\ Ph. t. 19. 
lepaTuc^ aipeaeafs apyriyoi, Ec/^/oari;; o WepariKoii Ka\ 
ffi o Kapuartoi : he repeats this in two other places ; ph. it. i. 
i the latter name is varied as 'AKefxfi^^f and 'ASepLn^f 
s howerer o Kapuartosi i. e. JEuboean. The term 
le seems from Pliny to be a synonym for Jfede, where 
leaks of a certain gum aa being the produce ofH.N.xii.9. 
a, India, Media, and Babylon, and adds : Aliqui ^Pera- 
vocant ex Media advectum. The description given of 
mets of the Perat«e by Hippolytus altogether pointa 
s birth-place of astrology; while the *fatalism of 

id ooropare Hippol. t. 19. 
e xxxin. and pp. 118, i ; 929 ; 
>mpare also Lobeck, Aglaopha- 
4S5» 490. The Opliic principle 
9d trom Egypt was identical, as 
.GOBAS has shewn, Leg, pro Chr, 
it wafl iymboL'sed by a dragon ; 
K Samp yivtiait nmavx Wn/rrat, 

J9iap dpx^ Kar' aMp rois S\oit, 
rwf d^Tos CKds Kariimjf ix di 
' iytwr/fiji ^oi^, dpdKWf /c.t.X. 18. 
HlFF. Ph. T. 17. In fact the 
plajed a more important part 

in this syBtem, as a symbol principally 
of the independent action of the Deity. 
The rapid movements of the serpent, 
though destitute of aU Timble meana 
of locomotion, was an nnsolved problem 
even to king Solomon. Prov. xxz. 19. 

* CerU. n. P. n. t. 19. 

■ Euphratean from OID Pherai, i. e, 
Euphrates; hence Peraiicut. 

* KoXoiVi di a^otVf Uepdrat, iMi^h 
d^offOai wo/d{Orr€s ri2v ip ytpicti naBw' 
TtiK&rtop duupvytt^ rV dTb r^ ytpioem 
TOiS yeyani/iirois Cfpte-fidmip fulipap, Thej 



Bammriun. the Mahometan and of the Manichsean converge and meet 
p. rui. in this Gnostic sect. They were as the Chaldaei of Juvenal» 
and appear to have been whoUy unknown to Irenaeus, 
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 a.dvanced by 
the venerable bishop of Lyons. 

The account of ^ Saturninus, found in the work of Hip- 
polytus, is identical with that of Ireuffius, of which it is 
now the recovered text. He was contemporary, '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 ^exegetical school. Thus in his scheme 
the iraTtip ayvtiHTTos was the ^ aircpapTOi Suva/un^ of Simon, 
and his ^Hebdomad of creativc 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 Jew^ was one. 

professed to haye the exdusive power 
of casting nativities, and revealing the 
fate of individualfl ; fi6voi bi ^v^rwt 
ijfjLeU ol rV dpdyicrjv r^ ycpiffem iyvta- 
K&r€S, KaX rdt 66oi>t 6i (Sy e^eXi^Xv^ci' 6 
dyOpcnros e/t rbf k6(Tiiov dKpip<2s deiUiay' 
fihoi. ZiikOeiv, KoX Tepoffai r^ ^opdp 
pMvw. dwdfuOa, HiPP. Y. i6. 

* See pp. 196 — 198 ; Hipp. Ph, vii. 
«8; Tkrt. de An. 23; Theod. Jlofr. 
Fah. I. 3, which are identical accounts, 
and Epiph. Jloer. 33, which is appa- 
rently independent, though imperfect. 

• Compare the words of HiPPO- 
LYTUS, 196, n. I, with the Latin Version 
of Irenaus in the same page. 

> See Matter, i. p. 191. Of this 
Bchool Bome highly valuable remains 

exist in the Syriac MSS. of the Nitrian 
collection in the Brit. Mub. 

^ p. Ixv, also termed by him rh 
fiaxdpio» iKtwo h irdjm KtKpVfJtfUwof 
dwdfiei, odK ivepyel^, HlPP. Ph. VL 17. 

' Compare the seven creator angels 
of the Ophite system, pp. 230, 431. 
which represented the seven lower Cab- 
balistic Sephiroth, and the six Penian 
AmBhaspanda with Ormuzd, their ori- 
ginating cause. It has been usual 
to identify the 9vyd^is of SatuminuB 
with the phinetary 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. Izvi 



Eind Basilides adopted from the Magian source ZoroMtnaB 
[1 that life as a heavenly spark^ in the strict "^ ^^' 
the word, was kmdled in man from above, and 
light, when severed once more from matter, re- 

'po^ Ta oiuLO(f)u\a* 

Satuminus held the oriental notion, perceptible 
le Zoroastrian and Babbinical scheme, that man'8 
ire> as a transcendental form of light, was first Hyde. Bei. 

T et. P. 3INK 

iesursum.^Jucida imagine apparente), although, as |f ^i"*^ "'"' 
ee in the case of the Basiiidian i/cori/^, it was too 
for this lower systemi and instantly recurred to 
1 of glory; when the creator angels proposed 
bemselves to form man upon the type thus 
^faciamua hominem ad imaginem et similitudtnem^ ; 

^ formed man's body of matter, but it ^ lay in an 
.te, until moral life and intelligence were kindled 

the illapse of heavenly light. 

ipuution was terxned by 
iOKpbrrfo-itf and Christ came 
ull efficacy. Ph. vn. 27. 
Bays that this spark, post 

ad mairicem rtUUura tit, 
lima, i^, where mairicem 
ans €l% rii 6fjL6ipv\a: and 
o, in Hippolytus, refera 

and spiritual principle, 
e body. So Pbeudo-Teb- 
; tcifUillam aalvam eue, 
i$ perire . . . resurreetionem 
modo futuram e$$e, Adv. 

ing like Siraon and Me- 
iabbinico-Philonic distinc- 
f formed irar' tUSya, and 
d Ka$' hfiolwrip, Philo 
ired, as Plato in the Ti- 
he Supreme Creator called 
nciple of man into being, 
'f lower and animal nature 
c of inferior intelligences ; 
ilains the words ''Let us 
AuLk4yerat /ih otf 6 rtitr 

SXiJV xar^p rouf iavrod ^vi^dfuouf, oXt r6 
Bmp-b» iifjuap rfjs r/nrx^t fiipot fduKe dca- 
vXdrretM, fUfiovfUycut Hi^ a^roG t^xFyjp, 
rfviKa t6 Xoyuc^y h ^fwf ift6pif>w' biKattiv 
inr6 fih iiy€fi6vot t6 ifyefioyevop iv ^vj^, 
r& 6i inr^^Koo» Trp6t inrrjK^wif ihifuovp' 
ytiffdai, De Prof, 13; Mund, Op, 

' Daa Wori, unserm Bilde, in der 
Genetie, paute freUich nieht in aeiner 
Erlddrung. Nkaitdeb, Gen, Entw. p. 
271. Cf. Matter, H, Cr, I. p. 183, 
as Efiphaniub aUo remarked, Hcer, 

^ Baur notices the agreement of 
the Manichsan account; that in this 
imitation of the revealed type, Stimmt 
Satumin mit der Manichdem iiherein, 
Chr, Gnos. 309. But he adds, that 
whereas the Satuminian angels were 
good, the Manichsean were wholly evil. 
Cf. alflo Beaubobrb, VI. ix, 

' p- 197* Compare the Ophite no- 
tion, 331, n. 4, TsRTULLiAN, de An, 
33, and Psxudo-Tkbtull. Lihell, %, 




whetherais to be traced to tlie nsual endeavour of aeeounting for 
Duu-chiat. ^^^ origin of evil; and the Jcta Digp. Archelai et Ma- 
neiis clearly state tbat Basilides symbolised with the ^diar- 
<;hic 'Scythianus. The positive statements of antiquity 
upon this point cannot be superseded by the negative tes- 
timouy of Hippoly tus, who advances nothing with respect 
to the Basilidian origination of evil; he merely states that 
the hcresiarch 'carefully avoided all ezpressions that could 
<;harge the Creator with the origin of ^evil. Hence cer- 
tainly it might be argued, that if Basilides had believed in 
the etemal 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 'Matter 
and Beausobre have identified that which Basilides said 
of the diarchic principle, with the heretic^s own views. 

^ Fuit prcBdiccUor apud PenoM 
etiam BoiUidei fuidam anti^iar, wm 
Umge fott nottrorwn Apotiolorum tem- 
poraqui,.,dualiUitem ietam voluU affir- 
mare qua etiam apud Scythianum erat, 
. . . Batilides ait, Desine ab inani et 
evriosa varietate, requiramus autem ma* 
gis, quce de honit et malis etiam harbari 
inquitiverunt, et in quaa opinionet de kit 
omnihui pervenerunt; quidam enim ho- 
rum dixeruni, (&c., as in n. 5, p. xciii.) 
BoUTB, Rd, Sacr, v. 196. It should be 
observed that thiji Baailides is said to 
have migrated to BAbylon firom Egypt, 
ib, 188. 

' Hic ergo Scj/thianut (M&nichsei 
pnecursor) dualitatem ittam irUroducU 
contrariam tibi, qwod ipte a Pythagora 
tutcepit, ticut et alii omnet hviut dog- 
matit tecttUoret qui omnet dualitatem de- 
fendunt, declinantet ScripturcB viam 
diredam, Ib. p. 186. 

' Tdirr* ipti ybip lioXXor, <j rojcdir rh 
Tpoifotuf ipQ. Basilid. Exeg. ap, Cl. 
Al. Str. 17, n. 

^ The procosmio oonfusion of matter, 
and without God, described in the l^ 
mcBut, ifl to be traced in the originil 
confusion of the soul in the Basilidian 
theory ; and go far as ihe soul partook 
of the material principle, ita tendency 
waa to evil, which waa an appendage, in 
Baailidian phrase, upon tbe more divine 
prineiple. 01 U dfi^ rh^ 'RajaCKMjff 
Tpoaapr-^fjMLTa rh. rd^ «raXcur eUiBaa» 
TV€jjfiaTa rlpa ravra Kar* o(fwla» irdp' 
X^uf, TpofffipTti/jLitfa rg Xoylicj^ yffvxS 
«rard ri»a Topaxhv koX (ri^ua'v dpxucfp» 
Cl. Al. Strom. u, 10. Tbe result of 
this aiyxvait was a conaiderable impor- 
tation of the soul of the brute into the 
aoul of man. 

* Mattxb, H. Cr, du On, n. p. 41 ; 
BxAUSOBBS, Jlitt, dc MatUch, IL p. 21. 



^Keander wa3 of the same opinion, though not always so Histbeory 
poBitiyely. Banr also foUows the same lead; and there is ^^^^^^^°' 
no reason why 'doubt should be thrown upon these mo- 
dem deductions from ancient statements. Only it should 
be bome in mind that all these heresies affected to rerert 
to opinions and theories that were anterior to aJl contem- 
porary systems of philosophy; and, as we have seen, the 
dd Persian theory, like the Pythagorean, was Monadic, 
but, like that system, exhibited a secondary development 
of contending principles; Basilides therefore may ^very 
oonsistently have asserted his belief in one Supreme Prin- 
dple, by whatever negative name he might call it, and 
yet have symboUsed with the general teaching of the 
East BB regards a co-ordinate antagonism of Good and 
EviL The latter, like the ivOmtiai^ of the Yalentinian 
Pleroma, may have had its rise in this theory so soon as p. xt. 
ihe evolntion of divine attribute gave rise to the notion of 

The world when it was created was e^ 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 wv. But the Deity created the universe Hipp. ph. 
from things nonexistent ; 'ourax ovk wv Oeov eiroltjae Koaiiov, 


^ Er triifl^ die Lebn der Barb«ren 
(P«ner) tot, nnd machte dies hdehat 
wakrwekemliek xu der Beniigen. Kkak- 
Dn, Oem. £fUw. 33. Seine Lelure mit 
dem Pcreieehen Dualiimui in eine Yer- 
bindang gmeJMt, die an der Verwand- 
tekt^ mit dieeem nieht tweifeln Uud, 
Baijb, Ckr. Gnce. 2 10. Ousilkr, Theo- 
hg. Shid, u. KriUk. 396, imaginei tliat, 
in the Basilidian theory, matter, and 
tlierefare eTilf was eTolred through the 

degenerating tendencj of emanatione, 
that had become indefinitelj remote 
from tbe First Principle. 

' See Jaoobi's excellent treatise, 
BaeUidii PhUonphi OnoeHei Senteni. p. 
15. Berlin, 1851. 

' ^ ifniffa', ire ^v o^dh, 6XK' ovii 
rb ov6iif rjv ri rcDr irrufv, dXXd ^iXtat 
Kal dtnnroroifyrtas 5/x<^ Tdirros ffo^Uafiarot 
^f SKun oifdi h. HiPP. Ph. vii. ao. Aa 
regards the Deity, the heretic ezplains 



His theory 
of creation. 


In another point of vievr the definition that the world 
was ej^ ovK oyrwv, was in direet antagonism with the Pla- 
tonic theory of etemally pre-existent ideas, and chaotic 
matter: but it harmonised with the Aristotelian reasoning, 
whereby all substance having been divided into ^genus^ 
speciea, and the individualy the arofioi or individiuil had 
precedence, and was termed 1} TrpwTij oiciaf and 17 vTroaTaTti 
ovala^ because neither genus nor species 'could subsist 
independently of the individual; these therefore were 
aecondary substances or ^SevTepai ovaiai. Thus primary 
substance indicated some actual subsisting thing; secondary 
substanee a mere qualiiy, 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- 
cemedy ^^1/ oKws ovlev. 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 tbe language of atheism, that 
Basilides set forth his idea of creation; ovk wv Qeo^ ••• 
ai/oi;ra>S9 avaia0iiT(/>^, afiovXa}^, aTrpoaipeTw^, awaOiki d^eirf 
dvfifjTwSf Koa/uLoy ijOeXijae irotfiaai. But he instantly checks 
this positive assertion, and gives it a symbolical meaning; 
To ce ijOeXtjae Xe^yco atjfiaaia^ X^piv^ adeXriTw^y Kat dvoriTW^ 
Ka\ dvaiad^Tw^t that is, as compared with human will, and 

hia own meaniDg ; for, after saying that 
the Ineffable had no exifitence, he shews 
that he so speaks, becauBe no rela- 
tive term can ezist without that with 
which it standB in relation, koX yiip rb 
o(>K d^jnfrWf oitK A^jnfroy iifOfid^erai, 
dXXdt iffTif ^Tfffbf, {nrtpdina wdyros ivbfia' 
Tos dyo/Mai^ofUvov, Ibid, 

^ Aa HiPFOLTTUS has represented 
the Arifltotelian distinction, idijxeda rd 
yivos etyai ^(^o», Thv Si dpOfWTov etdof 
tQv to\K&v I^ujv ijiri Ktx^apifffUvoif, 
avyKcxvfiivov ii 6fiun (H-i, Kal fiifwia fi€- 
fiop^oafUvov €ls e75os oifclas uiroorar^. 
Ph. vn. 18. 

' aX TpioTai oifflaif Std rd rois AX< 

Xoif cTireurty inroK€tffOat,,,Kvpt(l^aTa o^ 
fflai \iyovTaL,,.fjAi oifff(av oZv tCjv 17N&- 
T(av oOfflwVf dSOvaTov Ttav dXXwr ri cZku. 
Categ. 5. Compare Hipp. Ph. YU. 18. 

' Seih-epat di oMcu X^orreu ^ oTf 
€ti€fftv al Tpiiynas ovffiax \€y6fuvai {nrdp- 
Xovfft' Tavrd re Kal rd twv €lS<av Toirw 
yivTf' oloVf 6 Tts AvOpufwos iv efSei fUv 
vrdpx^i Tip dvOpiaxivip' yivos 5i tov e(8ovf 
iffrl Tb ^taov' d€&repai oHv avrcu Xiycan^at 
oOffiat, otov 6 re dpOptawos koI rd ^ctfor. 

* jrpiirrri dpa Kctl KvptiardTfi, koX fiiL- 
\tffra ^eyofUv^ oMa iK Toirriatf innipx^h 
i^ oitK 6vTia» Kord Tbv 'A/Koror Aijv iffTlv, 
Hipp. Ph, vn. 18, 


intellect, and sense. The Deity therefore, that so far The worid 
transcends every finite conception, willed, so to speaky the heap. 
creation of the world; the world, not Un extenso^ but the 
«eed of the world, hence called iravaTrep/xia. An idea again 
that was derived from Aristotle, whose species were deduced 
from ^the generic mass; and Hippolytus is very express in 
sayingy 'that 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 

Further, the universe according to Aristotle, who fol- 
lowed the teaching of his master ^ Plato, was divided into 
three systems: the sublunary world, in a state of consider- 
able disorder; the euperlunary, but subqelestial world, in 
which every thing was in consummate order and discipline, 
reaching to the true heaven; thc third system was this 
iriipayeia rov ovpavou, which was supramundane^ (vwep- 
cocr/uKo^), and was also styled in the ^Peripatetic terraino- 
logy, ire/kTrrvi ovaia, or the fifth element, out of which the 

^ 06 r6r icard «-Xdrot «ccU iiatpeffty tfXi^t vr60€<Tit, tya K6<rfio» Oedt ipydffrjfraip 

7ryen|^^vw...dXXd koX ffr4pfia Kdfffiov. Kaddrep 6 dpdxyv^ rd{tpLaTa, ^dvnrrbt 

li. II. The world destined to its own dy$p<arot x*''^'^^», -f ^CXov, if rc tQp ttjs 

derelopmeDt^ as the teeth of the new- SXtjs fJL€pQv ipya^ficvos Xappdvei ;) dXXd, 

bom b*be ; the substanoe and intellect Etir^ <prjffi koI iyivero, k. t. X. Hipp. Ph, 

of man from the child, &c. 72. Clem. yii. 11. 

mjB ihat, with Philo, he called the imi- ^ t. e. if the Platonic EpittUa be re- 

Terse Ihe on/y hegntUn, fwvoyeinj re ic6- tained as genuine; in Ep. p. 311 s. the 

fffum, iSt ^vffftM 6 BoffiKeldrfs. Str, Y. 11. well-known passage occurs, r€pl r^ 

■ rA W yivos iffrlif oU»€l ffwp6s rtt ix rdynaif poffCKia rdjrr' iorl koX iK€bov 

roXXwr Kol htiOL^piap KaTafiefiiyfUyos fpcKa rdina' Kal iKetpo atnop drdjrrw 

ffrtpfAdrW d4>* oS yipovs, oloptl tuw tQp koXCjp' Setjrepop ii repH rd ie&repa, 

fftipov, rdrra r& tQp yeyoip&rtop efhrf dcd- Koi Tplrop repl rd rp^ra. These words, 

ccirrac. HiPP. Ph. vn. 15. Again, though never read by Aristotle, may 

ToSrd iffTi Tb ffripfJM, 6 ^ec ip iavT^ have Bupplied Basilides with an ima- 

racoM rV ropffrepfdoM, 6 ^nfffip *AfHffTO- gined authority. 

TiXift yipos ctrcu, e/t dreipovs T€fu^ ° A term adopted also in the povs 

pmm lUas, jc.r.X. Ih. 21, i&ircpK<fcr/ttot of Plotinus, JSn». ni. v. a; 

• irei bi lyr dropop elrtip rpo^oKffP V. i. 6, and cf. Pbool. in Tim. p. ^67. 
r«m Tod fiii Sptos OeoO yeyopipax ri o^k • ffTOixeiop o^ay trepop t&p T€TTdp(jiP, 

tfp, {^€&y€i yiip rdpv koX b^ouce rdt icard &K^paT6p tc koX $€iop. Abist. de Mwndo, 

rpd^oXV ^^ yerfOP&TiOP oSfflas 6 Ba0-tXe£- ii. 6. cf. de Ccel. i. 7. 3. But the notion 
hit' Tolat yiip rpopoKiis XJ^ia, ij volas was borrowed from Pythagoras. 

voL. I. g 



Light the heavenly bodies were formed. Similarly Basilides imagined 
created & triple distinction in the constitution of the universe. 

BubsUnce. There was the lower world, of gross material principles; 
the upper world or iirepKocrtiia, corresponding with the 
ireikirrri ovala of Aristotle; and intermediately was the 
oKpwpeioVf or fieOopiov irved/uLat the spirit moving betwecn 
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 
clement was evolved; it was, as Ormuzd, the word of 
Light and Life'; 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 tvorld. We shall have occasion to observe 
in the sequel a further application of this Zoroastrian 

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 «heresiarch 
himself appears to have referred to no higher inspiration 
than his own vain imagination. The power of ^Son-hood (if 

fJM ToO K6<rfiov, 6 X&yos 6 Xex^els, Teprf- 
Oifna 4>Qs' koX tovt6, ^rf<riv, i(m to 
\€y6fU¥0if h toCs EiJayyeXioty* ^Hf to 
0<tff To iCKijQu^v, t <l>iarl^€i Tdtrra dyOpoy- 
'Kov ipx6fi€vov €ls t6v K^fffAov. Aafifidvei 
rdt dpx^f <^^o "^o^ ffirkpfiaTOS iK€t»ov Kal 
<l>ijaril^€Tai. ToDr6 ^ori t6 <nripfia, 6 Ix^ * 
iv iavTifi TOffay t^ 7rav(rir€pfdaif k. t, X. 
HiPP. PK, vn. 12. 

* tfri hjv \iy<i), <fyrf<r}M, fierh, roOra y€' 
yovivai, fi^ ^irtfj^ei Tr60€v. Ib. 

' It shonld be bome in mind that the 
first efflux from the Deity in the Basi- 

lidian system, according to I&SNiBUS, 
p. 199, was 'Novs, in most of theae 
Gnostic Bysteras a synonym for vl6s. 
The ideas of FUiety, therefore, and In- 
tellect coinciding, we may deduce from 
the systcm now imder consideration 
another anticipation of the new Pla- 
tonic theory. It is not at all improba- 
ble that BasilideB, as an Alezandrian 
teacher, supplied to Alcinous hia notion 
of a mundane irUellect, coexiatent with a 
mundnne toul, ij iv ^vxS i^6rjffis, but in 
subordination to the Supreme Intellect ; 
(Alcin. in PlaUm, doctr, § iq, and cf. 



le word may be allowed as expressing in universals, that 
hich Son-ship implies in particulars) was inherent, as he 
id, in the seedy which was e^ ovk ovtwv, manifesting the 
(mote origin of the main weapon of offence of Arianism; 
id singularly enough, in declaring that this Son-hood was 
iooi{Ti<K T^ ovK ovTi Qctpt hc indicatcd possibly the earliest 
ie of the orthodox watchword in repelling the Arian 
:taek. But the idea of the 1/10x179, like that of the universe, 
as subject to a triple division; first there was a kindling 
p from below, and the more subtle {XeirTOfiepe^) Son-hood at 
nce returned from the lower world irpo^ tov ovk ovTa. 
'he g^osser {Tra-^^yfjLepeaTepa) being unable to follow, m«m»7- 
cjci; TC9 ovcra took to itself, as Un the Platonic allegory, 
iie 'wing of the Holy Spirit, and both ascended to the 
lore subtle antecedent viotyis. But the Spirit was ^not 
(msvbstantial as the Son-hoody and therefore could not 
ubsist in the presence ^tov ovk oi/tos. Hence it remained 
n the intermediate confines, ov jmeOopiov, yet not whoUy 
leserted of Son-fiood; but as the vase emptied of its 


Iacbob. Sumn, Scip. i. 14) which 
lOTi^us afterwards adopted, and set 
iirtli as roDt iyK6<rfuos and ^ln/x^ lyKd- 
yuet. Here at least we traoe exactly 
he nme idea in the Demiur^ic or muri' 
^4tme Bovl of BasiUdes, and his more 
abtle and excellent San or InUlUct, 

* i-rrkpiaccp oty avTTjy ^ vl&rris ij 
'axy/ji€p€aripaf ToiovT<fi rifi irrtpQ, 
vd^ iiSdffKfiKos 6 HXdTuy *ApwTOTi\ovs 
w nf ^alBpip (MlLL. ^aiZtavC) r^v ^l^vx^v 
Ttpoi, Kttl KoXei t6 roiovTO BaffikeUiris 
V rrtpdt^, dXXd UpcvfJLa dyioVf 6 eicp- 
<Ttt 17 i4^i7f hfhvcap^i^ KoX eifepycreT- 
M, Pk. vn. 17, p. 233. 

' In this we have a clue to the mean- 
3g of Basilides in calling the Holy 
ipirit the MiniBter, e.g. ^¥ ol p^ t6 
'ytm Ibf€vpUi ^affw, 61 5i dir6 Ba<n\€l6ov 
it^ Ztdttomotf, Excerpt, ez Theodot. 16. 
!ompare alBO tov diaKovovfiivov IIvei//Lui- 
«. Cl. Ai.. Str, II. 8. 

' ix^w phf aM ficT* o(>T% o^K ifid- 
vaTO rjy y6p oirx 6fioo6<Tiov, observe here 
the prccursor of Macedonius and the 
Semi-Arian party. Ph. vii. 22, p. 234. 

* KaTiXiirey oty aino ir\rj<rloy vldrrfTos 
iKelyov tov fiaKapiov Koi yorjBifyai fiij dv- 
vafUvov fJLrjhi x°-P^'^VP^^^iV'^*' "^^^ \&y(p 
X<iiplov, o^ rravTdira^riy ipi^fioy oOdi dvrjX- 
Xayfiivov tijs vl^rrjTos, dXXA ydp iS<rir€p 
€ls dyyos ifJL^\rjdiy fii&pov ev^aZicTaTOv, el 
Kol Hti fid\i<rTa iirifi€\(as iKKevojOelrj, 
6fi<as 6<rfii^ tis iri fiivei tov fi6pov Kal 
KaTa\elrr€Tai, kSlv ^ K€X(i>pi<rfiiv<» tov 
dyyelov, Kcd fJL^fpov 6cp^v to dyyeXov ^ct 
Khf ipod. el icai) fjL^ pipov, ovT<as t6 Tlyev- 
fjLa rh dyiov fJLepAvrjKe Trjs vlbmjTos dfjLOipov 
Kol drrrjWayfiivoy, ^ei 6i iv iavr^ fi^pov 
irapair\rj<rlu)S rijy hdvafJMf 6<rfi-fpf k.t.\. 
Vll. 22. rb 6i pera^if tov K^afJLOv xal Ttav 
ifT€pKocpJi<av fJLeObpiov rrvevfJLa tovto, 6ir€p 
i<rrl Kal dytov, Kal rrjs vU/rrjros ixei pLi- 
vovcrav iv iavT<^ rijv 6<rpLiiy, Ih, 


Spirit of unguent still retains a perfume, so the Holy Spirit, ihough 
symbo- separate from the son-hood, still possessed it potentiallyi 


neither had it whoUy 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 maiefnal son-hood, as needing purifica- 
tion, '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 ^seed-heap, 
the vital principle ^throbbed through the mass as a power 
that could not again be extinguished; its infiuence fiUed 
the Ogdoad,OT all ^beneath the firmament, and was possessed 
with the notion, that itself was Hhe supreme and only 
Divine principle; whereby either the Pantheistic phUo- 
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 InacrutabU, 
this ap-^uyv engendered of the subject substance, a ^son 
greatly superior and wiser than himself, which was •to the 

iiro tQv x^^-P^^^^ ^^^ "^^ KptiTTwa. Oit^h 
di oHtws Ajf6TjT6y i<m tuv toTs Kpclrroffiy, 
tya fxij KaTiXO-o KdTUj. Ph.YU. 12, p. 235. 

■ puefUirriK€ t y fieydXi^ ttjs irajfcirepfjUas 
crupip cCepycrovffa Kal e^epycTovfUvri. Ib. 

' ThiB term is the nearest that 
suggests itself to 6 o^k <Sp Ge^s. 

* iyeiHjOrj dirA tov KoafUKov (nrdpfia- 
Tot Kal Trjs irajf<nr€ tov <r<apov 6 
fiiyas dpxw, ij K€<pa\^ tov K6<rfioVf Kd\- 
\os Ti Kal fi^€$os KaU d^yapus ^vdrpfai fi^ 
dvyafUpTj. Ib, 

° 8i4cr^v^€, a term pregnant with 
meaning, for which however the Chcv. 
BuNBEN would Bubstitute dU4>vy€. C?tr. 
and Mcmk, v. p. 61. 

' i.e. down to the sphere of the 
moon; rd aWipia cfrcm firxjA <r€\ifnit 
i<rrlu' iK€i0€v yiip dijp al64pu>t Sicucpfwc- 
Tai. Ib. 24. Again, Tujy 5Xcur 6 fUyat 
tpx^v, ij ifylods, 25. 

^ Th <rT€pi<afia r Aof e&cu wo/tiffas, 
Kol firjBi e&ac fi€TiL TavTa 8\tas firjUf 
iTLp6rj<ras...'fjyy6€t yitp &rt i^rrlw ai>rov 
cro<p<i)T€pa Koi hv»aT<irr€pa koX jr/>e(rrc#. 
l^ofdff as othf airrds e&oi K^ptos koX Scffw^- 
Trjs Kal ff6<f>os dpxtTiKTtar, Tpiir€T€U e/f 
Tijy Kad* J^KdffTa Kriffvy tov K^fffuxv. Ib. 

' iyiynjff€P iK Tuy inroK€tfUw<ay uldr 
iavTov ToXi) Kp€lTTova K<d ffo^xSrTcpoy. Ib. 

' i)S otyij iirr€\€X€la btoucet rd ffufUL, 
oi^Tias 6 vUs SioikcT t6v dpfrfyrtav dpprjr^' 
T€po¥ Geor. Ph. vii. ^4. p. 337. 


^ as the Entelechia or vis vitcB of tbe Aristotelian theory in the 
i to the substantive being of the soul, or animal prin- of 
le; supplying, as Hippolytus imagined, a fresh indica- ^°"^^' 
a, that the Basilidian /ue^a; ap-xtav was the mundane soul 
Greek philosophy. As the First Cause of ali was o 
»¥ 6€09, so this subordinate ap-^^wv was dppijTwv apptjTo- Phu. p. sae. 
m Gcos, though his 6y^s was simply apptjTo^. The 
tiereal region having been reduced into order by him, 
1 the ^365 heavens, termed Abraxasy crcated, another 
^wv emanated from the subjective matter, and he 
tained the subordint^te name of apptjTo^. His sublunary 
bitat was the Hebdomadi and was prjTos. 

Both of these subordinate entities were inferior in 
piity and power to the lower son-hood, still inherent in 
8 world of matter. The Demiurge, for such was the 
le and function of the lower principle that inhabited 
e Hebdomad, also engendered a son of the quickened 
iss of matter, who, as in the preceding instance, 'was 

greater excellence than the sire. But although the 
^miurge reduced matter into order, it was according 

the preconceived plan of the ^lnscrutable. Here again 
philosophical bearing for the myth of heresy may be 
scerned; the pantheist allowed that a soul of life per- 
ded the entire creation, but failed to see the agency of ' 
higher influence, from whence proceeds that which we 
•w call the ^course of nature. And so in every gnostic 
cory the Dcmiurgc worked out the plans of the Supreme, 
it it was in a spirit of dense ignorance. 

^ An Egyptian notioD, repreBenting t<hs hrl tov vpiSrrov \cKeyfUvoii, Ih. 

: •olar jear and the daily variation of 237. 

San's pontion with reference to the ' koX ytperai Karii ^i^iy rd ya^Sfuya 

liacal ngns. See Plut. Is. et 09.11, u)t ^dtratf TexOifnu inrd tov rd /xAXorra 

i below, 341, I ; alno, p. xi. n. 4. XiyeaOaif 6t€ SiKatot d 8et koI ui Sct Xe- 

Bt bearing the name Abrazas may XoyifffU^ov. Kal To^rrw (araf iTurrdTrfs 

i, and yet not Basilidian. 17 ^pwniffT^i 17 irifuovpyos ovMs. *ApK€T 

* wof^as KoX a&ros iavT<^ vlop Ik ybkp ttdrois 6 \6yurfios iKcwos 6 oiK c5r, 6 

raForep/uas, koL airros iavrov ippa- re iwol€i ikoyl^ero. Ib. 
'^€po9 KoX co^Crr€pov, vapaw^rjfflws ^ See Butlxb'6 Analogy, i. 2. 



TheGospei Thc more spiritual and the sethereal i/Iotjj? having 

respectively returned to the Father, the first by its own 

innate virtue and power, the second on thc wings of the 
spirit, the Hhird or material viottj^ was in due course to 
foUow. But in the mean time it had its mission to per- 
form upon ^earth, in perfecting the souls of the spiritual 
Bom.y\\m, son-hood. The whole creation groaneth and travaileth toge- 
ther in pain, and waiteth for the manifestation of the sans of 
God, ihe ^Gospcl therefore was sent from the Heaven of 
Heavens to efiect this. It was sent, ^not by local dcscent, 
but like the vibration of light, or thc radiation of heat, or 

^ Kol 5€t r^v vTdKeXeififiivrpf vldTrjra 
diroKa\v<pOrjyai, Kal &iroKaTa(rTa6ijvai 
Apij 4kcT irirkp t3 ficdSpiov xvevfiaf rrpos 
T^iv vUnfjTa T^v XcTTOfjLepi} Kal fUfirfTiK^v, 
Kal t6v ovk 6vTa. Ph. vn. 15, jv 238. 

• vlol S^, tprjciv, ifffxiv ijfieTs ol wvev- 
fiaTiKol ivOdSe KaTokeXetfifjJvoif Hb. ; thoy 
wero also called dvOpcjiroi r^ vUfTrp-os, 
and werc t/>ij(r€i <ru)^6fi€vov yhos. Cl. 
Al. i^r. nr. 13. <f>^€i itiotoI Kal ^/cXc/c- 
Tol. Ih. y. I, and as such wero 
strangers upon earth, koX ivT€vd€v ^ivrfv 
tV iK\oy^v Tov K6<rfiov 6 Ba<rtXc(5i;s €l- 
\ri<p4vai \iyct, ws Slv {nr€pK6<rfu<tv <pij<T€i 
o^Krav. Ih. IV. 26. 

' ifX^c r6 €vayyi\tov €ls Tbv K6<rfiov, 
Kol dtijKde Std ird<rrfs dpxvi Kcd i^owrlat 
Kol Kvpt^TrjTOi Kal irdvTOS 6v6fiaTos 6vo- 
fia^ofUvov rfKde 6i ovtcos' KaT' (Cod. 
MlLL., Bdnsen, &c. Kal) ovdiv KaTrj\0€v 
&v(a6€v, oif6i i^iarrj ij fiaKapla v16ti^s iKcl- 
vov Tov drr€pivoi^ov Kal fiaKaplov ovk 6vtos 
GeoC* dXXd ydp Ka6drr€p. ciii. 2 ; Ph.YU. 
75. A remarkable dialocation in tho 
text both of Iben^us and Hippolttus 
may be observed, whero mention is 
mado of tho Cabbalistic term A hraxas. 
Thero the Hippolytan context indicates 
iho transposition of a sentenco in the 
Irenflean, as indicatod below, p. 199, 
n. 5. But iBENiEUS, r<xto 8<mume, is 
recounting the Basilidian theory of 365 
hoavens, which can only havo had a 

local position in the Ogdoad of the Hip- 
polytan account; ?'. e. above the Hdi- 
domad, or our system. Now the sen- 
tencc in the <f>t\o<ro4>o^fi€va that speaks 
of tho Ahraxas, is manifestly out of 
placo, intemipting as it does the ac- 
count of tho 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 
prcceding passage ; I would insert there- 
foro after 6vofJuaLJ^ofiivov, above, Krlecn 
ydp €l<ri icar* ai>rA rA Stcum/ffiaTa, koX 
Kar' a&ro^i dir€tpoi Kcd dpxal k<iI Bwd- 
fX€is Kal i^ovfflat, rr^pl C^v fiaKp6s i<rTt 
Kar* a&roifs wdvv \6rfos \€y6fuvos hth, 
ToXXwi'* lv6a K<d Tptaxo<rlovs i^i/JKorra 
TivTC oOpavovs. jc.t.X. as in note 5, 
p. 199, when the digrcssion would be 
recovered with rj\6€ Si ovTtas, above. 
This transposition would require that 
avTois preceding KTUr^is in Hipp. 240 
should be read as ovT<at, and, at the 
close of the resulting lacuna, that ihe 
vcry natural interpolation, dXX' iT€L, 
<f>ri<rt Tavff oiItus iyiv€To, should be 

** Philo says also, that the huznan 
soul, 6€ias Kol ^i^Salfiovos ^VXV^ iKtin^ 
dT6<TT<urfJLa rjv o^ dtoup€T&v' rifiverat yi^p 
ovSiv Tov 6€lov Kar* dT<!^rrf<np, dXXd fiS- 
vov iKT^iMCTcu. Q.itod deter. pot. insid. 



asan ^electric currenty it passed through every successive kindUng 


principality and power, until it reached its lower destina- 
tion. It was compared to the ^kindling of naphtha by a 
distant flame; and in this manner the light of the Gospel, 
emanating from the Sonrhood^ was communicated to the 
iuyu<i apjftav^ by his Son, Christ, when he first leamed to 
know his true nature and position, and to have a percep- 
tion of the ^fear that is the "beginning of Wisdom; " at 
the same time also the entire Ogdoad was cnlightened, the 
hidden mystery having been declared in heavenly places. 
The Gospel was next imparted to the Hebdomad; Ohrist, 
the son of the higher apxtav^ ^shining upon the son of 
Demiurge, and kindling within him the light that had 
emanated from the supreme Son-hood; and subsequently 
^upon the unformed mass of humanity, revealing the 
mystery to the hitherto abortive Son-hood contained in it. 
Thns the light of the Ogdoad descended upon ^ JesuSi the 
8on of Mary ; and since the ministering "^Spirit of the /xedo- 
piov 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 prophecy^ 


' Gf. the last sentence of Ph. vn. 

* KaBdrep 6 pd4>$at 6 Mucbt, ^clf 
M^por d,r6 vdwv ir^XXov dicum^/iarofi 
rmdwrti Tvp, o^na KdnaOtp dvh rijt 
ifutp^las ToO (Tupov iv^Kowrty al Zwdpxis 
fUxptf df^ rQt vUrrp-os. Ib, 139. 

» Compare Hipp. PK. vn. «6, with 
the eztract from BASiLiDiSy Clem. 
Al. 9fr. n. 8. This extract was worthy 
a plaoe in the Appendix of Mabsuet, 
by whom it ia omitted, and therefore 
alsobj Stikrkk. 

^ ^Aa/i^er 6 v\hs roO fuydXov dpX' 
orros r^ vl^ roO Stpxom-os rijs ipSofididos, 
rh ^Qs 6 €txep dypas ai^df dnaBof dirb 
rijs vUniros, /r.r.X. Ih. 16. 

' ISet \oirhp KoX tV dfAop^ay Ka0* 
llftas ^uriaBfjiPat, koX r^ vUrriTi rf ip rf 

dfiop^ KaraKeKtLfifUvji oHonfel iKrpt&fiari 
diroKaXvif>$TJvai r6 fiwrr/jpiov, 6 rais 
Tporipais yeyeais o^k hfVuplaByf. Ih. 

* KoX i</>ityrUr$ri avv€^<f>0€ls r($ tfxarl 
r(p ^dfiyj/am, els airrbv. Ib. 

' rh dxh rrjs vUrrjros Sid roO fieOoplov 
Tvei&fiaTos hrl Hiv iySodSa Kal rV ip- 
hofidda hieXBhp fiexpl t^j 'M.aplas. Ib. 

8 Though, in common with other 
Gnostics, he taught that the Diyine 
nature waa only united with the human 
at hia baptism, the solemDity with 
which thia Uttter erent waa celebrated, 
(on Jan. 10) leada straight to this in- 
ference; o2 W dvh 'BaffCKeliov koX toO 
pawrUrpuiros airroOr^^fUpap ioprd^ovat, 
TpoSiapvKrepe^opres dyaypda-eat. Cl. Str, 
I. ^i, and see Nsakdeb'b obeenrations 
Oen, EfU. 49. 



Thephiio- ** Thc Holj Ghost sholl come upon thee." Finally, the 
^^ ' world was 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 foUowing of Jesus, should have become 
spiritualised, and ^enabled by its own eflbrt to ascend to 
the fxaKapta i/iotj/s of heaven's light, from whence it derived 
its own inherent virtue and strength. Then at length the 
creation should be admitted to the fuUest mani/estation 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 risumi 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, to ovk wv Oeck» as exemplifying that 
which it is impossible adequately to express, the system 
of Basilides presents definite analogies with the Flotinian 
theory ; and his ovk wv Oeo^, the spiritual Ogdoad, and the 
psychic Hebdomad, were accurately reflected in the PIo- 
tinian Trinity of the Divine Substance, to ov, vov^, and 
yl/vy(V' His intelligible world also, the Ogdoad^ as con- 
trasted with the aensible system of the Hebdomad, may be re- 
cognised in the ^firat or true world of Plotinus ; while the 
latter exhibiting vital action, ^ partly rational partly involun* 
tary, represented the neo-PIatonic lower world ; in which 
also, like the Demiurge of Gnosticism, the X0709 formed 

^ KoX yivircu Xtirrofiep^rrArriy wf TIN. Enn. III. ii. c. X. 
h^offdai d( a^rji dvaBpafitiy tStnrep ij ' iffrl yh^ rb irav rhHt oixt f^^^^P 

irpdrrrj, Hdffav yh.p clxe r^ bOyafWf iKet, povs koX X670S, dXXd lurix"^ ^ 

ffW€<rrripiyfUyriv <pvffiKus ry <pCjrt ry Kal X670W bi6 Kal ideifdri iip/ixmlaSf 

\dfxyl/ayri dyuOey Kdrw. Ph. VII. 26. ffvyeXOdyros vov Kcd dpdyKrjt' rrjs fih 

■ ij rov vov Kal rov 6yros </>Offis k6' rrpds rb x«/>«' ^X/cotJcn;!, koI €ls iXoyloM 

CfJLOS iffriv 6 dXrfdivbs Koi rrpC^os, PLO- </>€poOffrjs. Ih. c. 3. 



iciple ^ dependent partly upon vov^, partly upon Reiigioxiist. 

Basilides then was a teacher of philosophy rather 
•f religion. And one wide point of distinction must 
\ separate this heresiarch from every other Gnostic 
JT, which was the very decided way in which, having 
ted and moulded to his purpose certain traditional 
8 of philosophy, he discouraged all attempts at specu- 
' in matters far beyond th^ province of human rea- 
Even 'things heavenly were only imperishable so 
18 they remained within their proper sphere ; to trans- 
was to be destroyed; and man could plead no 
ption from the universal law. On the other hand, 
ay trace in Basilides the hardy self-dependent spirit 
dIo8ophy, which, denying every special interference of 
)ivine principle, asserted the tendency of all rational 
l to improve itself, and to advance from good to 
r ; only his rational i/iori^s was elect by nature, and its 
itages were limited to one particular class, as was the 
in the theories of Satuminus and of Valentinus next 
5 considered. It was in the same spirit of faith in 
gth growing up from below, and of man's perfect- 
jTy that the son of Demiurge, and of the superior 
V, were both represented as of a higher degree of 
lence than their respective sires. 

rrl Tolvw ovTOi (h \hrfOi 9C.) oIk 
r row, oW* o^oroDf, oW^ >€ 
KoBapai rh yipos' '^frrrifUyos ii 
Kvd oto¥ iKkafiyl/it i^ d/A^oir, vov 
(Igt. Plot. ib. 

KXd yiip rSurax al ^vx^^l to&tov 
irr^taTot, 6<rai ^{fcw ixov<riP iv 
\$6»aroi StafUptiy Ai6i^, {l. dtafU- 
ror el) fiepoOffw oMiy hrurTdfievai 
rou duurr^fiaTo^ iid<f>opa oi/ 
(l, hid^popoy /SeXrtbkru'), o^i 
f i<m rw¥ ifir€pK€ifiiviay iy rott 
6ro(f, oiAi yyuMrts, tya fi^ rQv 
r al {nroKflfuyeu ^a^xat dpeyS- 
affatfli^arroji, KaBdrtp txOOs ixi' 

dvfi-fyras i» rois Spetrt fierik tOjv irpopd- 
T<av yifxeaOai' iyiyero iiPy <prj<rtyf a&r<>is, 
il TOiaiTrj iwiOvfda <f>Bopd. lEitrrty oty, 
<fnf<ny, d<p0apTa irdvTa rd icard x^P^ 
fjjyoyra' <f>0apTdL H, ih.y ix rtay «rard 
^6<riy ifrepirrfiay koX inrepPalyew /9ot^ 
\otyTo. HlPP. Ph. VII. 27. 

' ovTtas oif^iv b dpx^ T^f ipdofidSos 
yvtixreTOLi rQy inrepKeifUy<ay' #caroXiJ\^erat 
ykp KoX rovToy ij fxeydXri iyvota, tya diro- 
<rT^ dr' a^oC Xi/m; Kal 6d6yij Kal 
<rTeyayfiJbs' iriOvfn^et yitp oMeybs rQv 
dhuydr^ay oifHi Xtnri^^i^erat. Ih. The 
Bame is said of the fUyas dpx^ of the 




With rcspect to his Christology, the miraculous con- 
ception of Christ having been dcscribed in accordance 
with the general tenour of his scheme, Basilides yaried 
nothing in the Gospel account of the ^ministry of Christ; 
as the birth of the Sayiour 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 ' material 
body of Jesus, having been subject to a true passion, 
retumed to the afwptpla from whcnce it was taken ; but 
that the psychic substancey as pertaining to the sphere of 
the mundane soul, the Hebdamad, was restored to that 
region ; and ^the spirttiuil nature to the Offdoad, as belong- 
ing to thc iJLedopiov irvevfAa. Irenseus however states that 
^ 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 statc 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 vnth the mica salis puri, 

But in general also, how does the Hippolytan account 
agree with the few materials that have come to hand, from 
Irenseus and Clement of Alexandria? It must be con- 
fessed that there arc points of considerable variance. First 
we may observe that o ovk wv Qeo^ 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 'Zoroastrian theory, in 

1 ^iyove T<brra hfioluji xar* a^oifs ri 
Ttpl rov ^urrfpoif «j iv tois EdaYyeXloit 
yiypaxrai.. Ph. vii. ^7, p. 143. 

* hraBev rouro Srcp rjv a^ou ffufid' 
riKW fiipoSf 6 jjv rrft AfMpiplas koI 
AiroKariffrrj €ls rijp dfju>p<f>lav. Ib. VII. 

37. P- 344- 

' 6Tep rjy rrji i.Kp<ap€las oUeiov rov 

fieydXov dpx<»^os. Ib. 

* p. 200. See BeaU80BRE*s remariu, 
Ilut. de Manich. rv. ii. 7, 8, and com- 
pare Pseudo-Terttjll. ado. Hofr, n. 
Baur follows Irenaus, jSt endiien 
aher nur in einer Scheinform. Chr. 
On. ?TO. 

' Plutarch has given the Greek 
equivalents for the names of the six 
Peraian AmshaspandSy that apparently 



Lual succcssive progression. Of these ^lrcnsBus gives compared. 
Eunes of five, Nus, Logos^ Phronesis, Sophia, and 
ais, but before these last two perhaps should be in- 
ated the pair mentioned by ' Clement of -Alexandria, 
e axid Dikaiosyne, becwse from Sophia and Dynamisj 
ding to Irenseus, the creatlve angels were evolved, as 
is the KvpCoTifres, mentioned by ^HippoIytus as being 
3 Ogdoad, from whence proceeded the entire Abraxas 
m. The Irensean statement, that Nus was sent into 
vorld as Christ, though not found in Hippolytus, is 
aconsistent with his account. 

Iien again, the latter writer is silent with respect to 
)osition occupied in this system by the 6od of thc 
p whereas * Irenseus makes him to be thc chief of thc 
ive angels, amongst whom the nations of the earth 
distributed, and who inspired the prophets. It is 
remarkable that the Cabbalistic term ^ Caulacau, the 
n of which is traced by Nicetas to Nicolas, and by 
K>lytus to the Ophites, is referred by Ireneeus to the 

ted the principal Gnostic em&na- 

1$ Otoin ^oti^rc ('OpofJLdiiji sc.) 

w vpwror tifwi^ai (f. L hvi^i) rbv 

repop 6X7f0€lai, rbv hk rpirw t^ 

Tuv 8^ XoiirQv rhv fiiv cro<f>taSf 
r\w6rov, rbv ii rCav M rois /caXoTf 
9filfuovpy6v. De 1$. et Os, 47. 
ire also a very similar series in 
f p. IzxL 7. 
)ee p. 199. 
Uun\€idiji 6i inroardrai diKato<rij' 

Kol riiv Ovyaripa airrrfi r^v clp^- 
ro\afifidv€i Iv dySoddi fUvcuf iv- 
tyfUvas, Clev. Al. Str, IV. 25. 
CB, u. 43, nde, considers these 
be identical, les Juifs ffeU/nistes 
efU d la ducauMT^ le nwn de e/- 
knit he evidently wanders from 
lentanding his copy, Neandeb, 
rantfi the two emanations sepa- 
thoiigh by an error of press ho 
the oopulA, uwd, before elpffynf. 

His words aro dUASchste Tugendoder 
ZreiligJxit hi,Kaio<rjvrj nach dem ehrdischen 
und heUenistischen Ausdruch, elp-fynf der 
wahre in der JffeiligheU gegrilndeie Friede, 
Gen. Eniw, 34. 

' See Hipp. Ph, vn. 26, p. 141. 

* So also Ps.-Tertull. in ultimis 
quidem angelis, et gui hunc fecerunt 
mundum novissimum pomt Judceomm 
Deum, . . , quem Deum negat, sed angelum 
dicit. Adv. Ucer. ii. 

* See p. 204, n. 4, where it will bc 
seen that Hippolttus agrees with 
Irbnjeus in making Caulacau a namo 
of the prototypal Mpuiroi, and not of 
any world. Mattbr*s emendation 
therefore, H. Cr. il. 89, n. i, is not 
admissible. Ho notes that thoso writers 
that endelLvoured to cxplain the term 
Abraxas by means of the Coptic, re- 
ferrcd also the term Caulacau to this 
language. Ibid. 


iiw 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 Beligion. 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 principlcs were held in common. 

^Valentinus was an Egyptian, as Epiphauius states, of 
the Phrebonitic nome; after receiving fuU Christian in- 
struction, he lapsed from the faith, and amalgamating 
together Catholic truths with various principlcs of the 
Gnostic philosophy of his day, produced the systcm 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 *teacher. If 
he had continued at Alexandria, possibly he might have 
remained in comparative obscurity, and the five books of 
Irenaeus, containing as they do information upon the Church 
system and doctrine of the earliest period, that is of iu- 
calculable value, would never have been written. But he 
transferred his teaching to Romc, 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 admittcd to 
any sacred function, and expelled the Church^ He then 
retired to Cyprus, the head quarters of his heresy ; but re- 
visited Bome on more than one occasion. 

^ Hdr. XXXI. 1, potitum, indignatus de ecclesia authen- 

' Ihid. 7. ticie regula) abrupit. . .ad expugnandum 

' Speraverat Episcopatum Valentinus, convcrsus veritatcm, et cujusdam veteris 

quia ot ingenio potcrat et eloquens. Sed opinionis semini nactus colubroso viam 

alium ex martyrii pnerogativa locum delineavit. Tebt. c. Val, 4. 


The schools of Greece and Basilides furnished most Sourcesof 

of the leading ideas in his system ; and even his notion 1 

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 
* Yalentinus as a ^foUower 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 Mons, or consecutive emana- 
tions irom One Divine Principle of Unity ; though even 
these may be compared with the numerical harmonies 
of Pythagoras, and his evolution of male and female 

Strong points of similarity may be observed between 
the respective hypotheses of Valentinus and Basilides. 
Beproduction was of the very essence of Gnosticism ; and 
as in these systems every created substance was imagined 
to have had an antecedent euiwif, of which it was the imi- 
tation, so abo 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 ; Yalentinus was rather 
ihe 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 

^ O^aXcrrZrof ovk dir6 r&v "B^ay- And again, ol HvBaySpov koX UXdTunfos 

TcX/mt r^ aXp€<n» r^v iavr<n) cwayayw, /jLaOrjraX iKoXovO^fyroMTcs rdis Ka&ifyrfaa- 

«tft kwM^fJMf, ducaifof HvOayopiKbs xal lUvois, dpiBfirjriK^ t^v htJ6affKa\iay t^p 

nXorwpur^ vd XpwTtat^bs, 'KoywBtlti, iavrm KaTtpiXotn-o, HiPP.PAi/.vi.i^. 




Howfar from the common type. The broader features of this 
^^^^ scheme 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 ovk wv Qeo^ 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/dos and ^iyt]» 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 NoCs 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 intelligiblea or sensibtea^ in either 
case fell into three distinct classes, and the ^€7ri^aveia rou 
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 'Platonic and *PhiIonic ^Hebdomads; 
though the notion is traced back to ^Chaldasa by Bardesanes. 
The intermediate system was naturally Ihe Ogdoad in both 

^ But even this notion is to be dis- 
cerned in the Basilidian dictum, that all 
aboye the Ogdoad was reserved in im- 
penetrable silence ; Trdjrra yiLp rfv <f>v\a(r- 
ff6/jL€va &'iroKp^ffxf (tiwtJ. Hipp. Ph, 
VII. 35. 

* iwu/HUfela, i.o. luperficies, expanse, 
So Philo having defined ypafjLfxrj, a 
line, as /jltjkos dvXaTis, adds, irXdTovs Bi 
TpoffycpofUyov yiyerax frc^di^eca. de M. 
Op. p. II M. Simikrly Hippolttus 
in speaking of the P^rthagorean evolu- 
tion of solids from a moro point, yitferat 
dif </>r}<riyf ix crjfxeiov ypa/xfi^if Kal [suppl. 
iK ypafifirji iirupdveiaf] irrKpdyeia 9i 
jtvciffa €is pddos arepeby vipicTtiKif (prjatf 
aQfjM. Ph, VI. 33. 

> In Timce., e. g. it is said of the 
planets, p. 38, lin. ult. decrfiois re ifJLf^- 

Xois (TufJLaTa Miyra Ifita iyeyyrfifi t6 re 
rrpooTaxOiy ifJLaSe. 

* ovTOi ydp {ol i/rripes $c,) ^Qd re 
e&ai XiyoyTai, koI ^a yoepd' fJLoXKoif S^ 
yovs avrQy 6 (KaaroSf 5\os dt* S\ur 
airovdaTos k. t. \. Phil. c2e M. Op. 34. 

' ffibfJLaTa 8' airCiy ixdffTuy iroti^as 
6 Ge&s i$rjK€y eis rds T€pt4>oph,s tis ^ Bari- 
pov x€pio^os 'i^uff iirriL o(^af tyra irrii, 
meaning the sun, moon and five planeta 
visible to the naked eye. Tim. 38 D. 

^ At least the doTpoydfjMt of EusEB. 
are Chaldcsan» in the Syriac, e. g. oi hk 
d<rrpoy6fJiot ^aal rijy yrjy TOiJnp fie/u«- 
pUrOai €is ixTdL KMfJLara, koI difiX^ 
iKdffTov K\ifJLaTos h^a rQy ^xrd dffTipuy. 

Prcep. Ev. vi. 9. Syriad, ^ijj |J| 

U3b l-r^ ^Mi M 

VALENTINUS. "^jjji^i^il-^ T^tJ^ CXUl 

schemes, and was presidcd over, as Basilides said, by the Xhe in- 
Spiritf but according to Valentinus by Sopliia, whose ! 

synonym was also the Spirit. But in the Basili- pp- 33> ^ 
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 
.£ons. Still the ignorance of which Basilides spoke was 
of a preservative character, and even o iieya% ap^^wv was 
only safe so long as he did not yearn for knowledge that p- <?»• ^ 
was too excellent for him. The Pleroma of Valentinus 
was subject to a similar law, ^ 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 ^eKrpwfxa, 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 ^€K\(rYii or elect seed that was a stranger upon earth, 
but a denizen of heaven. And in the same way the seed of 
Acbamoth was a derivation from the Pleroma, whither it 
must infallibly retum upon the rcstoration of all things. 
The more spiritual Sonhood also that instantly recurred to 
the Supreme, is plainly reflected in the recurrence of the 



povXrfOeli oUu)P t6 vrip t^v yvCociv XajSeti», 
iv dypuKrli^ xad dfiop<plq. iy4y€T0. § 31. 
> ^ > \ ^r^ ]VriVr> /'oAVn j * koIt^ vl&rrrri rg iv dfiop<plq, KaTa- 

^^ * XiKekiifJihrd oloptl iKTp<bfiaTt. HlPP. Ph. 

17oiV) ^ -^CTLiAii 26. 

• 1i sn» ^ t\(j\ ^lo 

' Kal ipT€v0€P ^ipfjp tV iKXoy^p tov 
r*** KSfffiov 6 Ba<ri\€lSrit €i\rf<f>ipai X^«, ws 
Babd. de Fato, p. «.»^ Cubeton. Ai' brrepKlxrtuop <f>6c€i oi^<ray. Clem. Al. 

* p. ai, n. 3, and cf. I>id. Or. 6 3fy Str. iv. 26. 

YOL. I. h 


Copied Valentinian Christ to the Pleroma after a transient efful- 


1 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 o£/Lif} 

p. 33, «. dcpOapaia^ 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. xeix. .1. 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 doe- 
trine, declared that Christ and the Holy Spirit are consub- 
stantial with each other ; while the relation in which they 
stood to the iEons 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 

p. M. 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 ^PIeroma, were themselves consubstantial with 
the Divine Entities of which it consisted. Further, in the 
Basilidian scheme, the unformed mass of 'matter, called 
there, afxopcpia and Trm/a-TrejO/i/a, was first evolved, and from 
this unformed mass the psychic Ogdoad, or ^iya^ ipxwu, 
had his being. In a similar manner the Passion of Acha- 
moth gave rise in the flrst instance to primary matter, tov 

p.4i. /U6I/ €K Tov iraOov^i o rjy vXrj, but subsequently to the psychic 

principle, from whence Demiurge emanated, the Ruler of 
all that was eonsubstantial with his own psychic nature, 
and organiser of the material, tHv ix tov TraOov^ Kal tj^s 

^ Pleroma is expressed in Hebrew • In Plato*8 pbilosophj xnatter .«•« 

by ^r?Df but this tenn is identified uncrtaie; but the soul, as dominant, 

cabbalifltically with D\17K, {IrU. in was firet hannonised; then the work of 

Zoh, II. viii. 2,) becauBe both terma educing order from cAoat commenced. 

■um 86. Cf. also Phtlolaus, B<kckh, p. i66. 


\rfi. So also the primary emanations from the funda- butmore 
lental unity are in both cases identical; in the one case ^^creticf" 
isinthe other, vov9,htmng been first evolved, was followed 
vj Xiyo^ : and the subsequent variations of Valentinus are 
ittributable, partly to the Py thagorean and Egyptian modes 
>f thinking with which he was imbued; partly to his 
inxiety to clothe the arithmetical mysticism of these sys- 
;ems in terms taken from the Christian records ; partly also 
to the incorporation of oriental and cabbalistic ideas, that 
bad now been long known at Alexandria from the writings 
di Numenius, Aristobulus and Philo. Hence tlie Pytha- 
gporean Hetractys is found to be the basis of his system. 
'Bv0of, Noi/9» A0709, and ''Avdpwiro^ are thoi male elements p 10. 
of the Tetrad; but as in the Pythagorean evolution of 
nombers an odd, or male term, is accompanied by an p. 297. 
even or female expression, ^pair by pair, so each of these 
effluxea of the Deity was accompanied by a female ^Eon ; 
and the entire series, thus far, was set forth by Yalentinus 
in the terms of S. John's Gospel, it being said, that 
The Ward waa made fiesh and dwelt among us ; and we 6«-Joh.i. 14. 
held His ghry, the ghry as of the only-begotten of the Father, 
fuU of grace and truth ; where there is an indication of p- «>• 
thc Father, Charia the synonym of Sige, Monogenes the 
equivalent of Nus^ Metheia, Logos; and further, Zoe, 
Anihropos and Ecclesia are declared, where he says, that 
in Him was life, and the life was the light of men; the two Joh.i. 4. 
first in express terms, the last by implication, as involved p "^ 
(see Did. Or. § 41,) in the term Light. But the uEon 

' Tbe Tetrad represented matter in ' Ibenaub, indeed, eDumerates By- 

tlie Pytliagorean philoeophy. Unity iku8, Sige, Nu8, Alethtia, pp. 80, 100 ; 

aa a point, and meant either but Sige was no invariable element in 

material or immaterial snbetanoe. The the computation. See pp. 18, 99, n. 'i, 

Dyad was the point extended lineally. 108; therefore the Tetrad must have 

Tha sqnarv of the Dyad was tuper;fieiet, been independent of it, and consiated 

md the eube, or teirad, having depth only of male terms. 

aad breadth, waa lolid matter. See ' And this binary progression was 

HiPF. P*. VI. «3; Pl. <fc/f. rt 0#. 81; by Tetrads, e. g. 1+1 = 3, 3 + 4 = 7» 

Phil. cfelf. Qp. § 16. 5+6=11. 


Three avdpwiro^ was borrowed from the Adam Cadmon of the 
JEons, Cabbala through the mcdium 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 termcd 
^apOpayiro^, as having bccn the primary edfemplar, after which 
man was formed kut fiKova. The Tetrad thcrcfore with 
the correlative feminine terms formcd the Ogdoad. But 
^ thc Egyptian deities, as we havc seen, were divided into 

p.xxiy. three groups. The primary order, as Herodotus has 
informed us, consistcd of eight dcitics; and a certain 
harmonical proportion subsisting bctwecn these groups, 
justifies the inference that they wer^ originally based upon 
definite geomctrical analogics, and that Yalentinus 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 OgdoadsLud aDodecad, as also theprinciple of emana- 
tion of one series from a preceding elcment, is all that is 
adduced, but this is sufficient to connect the Valentinian 
with the Egyptian mcthod of progression. With regard 
to the Decad, this too was evolved from the Tetrad, but 
by a different proccss. Here the numerical value of the 

,i"°' **^P* successive digits of the Tctrad sum ten; and Hippolytus, 

^ Dc M. Op, §23, 24, 46 — 51 ; Jj€ff. East, wliere it waa an article of faith 

AlUff. 29. that the Supreme Principle, iransmi- 

• The Ophitee, Ixxxiv. considered the tiste Voluntntem gtuinh in forma Lneit 

Adam Gadmon to be the source of their falgentify composit(B in figuram Auifta- 

system of emanations, p. 134, n. 2. nain. Shabistani ap. Htde, c. 23, p. 

The Jews obtaiued thc notion from the 298. 



in speaking of the Pythagorean arithmetieal mysticisiDy aainthe 
thus sums the decad, to yap cv, Svo, rpia, recrcrapa yiverai Mytho- 
i€<a, o xcXetoy apStio^j which was perfect, as foreclosing ^^^' 
the series of units, all succeeding numeration being carried "^'^^^' 
on by eombining 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 ^plua its nine accidents. This group then, 
either as having a dynamic existence in the Tetrad, was in- 
terealated between the Ogdoad and the Dodecad ; or the 
five Elgyptian 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 thc Decad, 
each term, as in the evolution of the Ogdoad from the 
Tetrad, having been united in av^vyla with some other 
eorrelative term. The Dodecad, in the more ancient 
system, was in all probability zodiacal ; but in the Valen- 
tinian Bcheme it expressed that imitative progression that 
was of the very essence of this theory. Thus, as in arith- p- ui. 
metical notation, each successive Decad is increased by 
units of addition, so the Yalentinian 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 borrowcd the rough out- 
line of his system from the old mythology of Egypt, but 

' AlAO ot¥ Kark rhv TlvdaySpav elffi k6' 
9tuHf eff fih vorp-biy ti (x^i rip fiovdda 
ifiXyFf '^* ^^ atffOifTOif tovto di i<m 
TrrpoKTifs ^x^wa t', t^ fjUay K€paiajf, 
ifii0fibp Ti\€i.o¥' Koi i<m Kard Toin 
UvdayopiKoin rb i', -ij /jUa Ktpala, Tpiimj 
Koi KvpuardTrj, koX tG>v wijtwv oCHrla 
fWfrCrs KoX alffdnrws XafifiayofUimi' [adj. 

5] (rvfi^€prjK&ra yivri iadfiaTa hvia, d 
X^^P^^ eli^ai Tfjs oCifflas ov dvvaTai, rroibv 
Kal Trotrhv, nal rrpbi ti, koX ttov Kal t&tc, 
Koi KcTadaL, Kal fx^iv, Kal toicTv, Kal irdaX' 
€tv. "^ffTiv o^v iwia tA ffvfifte^riKdra 
T5 oi/<r/^, oU dptOfiovfiivrj avvixti' rhv 
Ti\€iov dpiSfibv t6v i'. HiPPOL. PhUot. 
VI. 24. 



jEon con- his dctails were filled in with a mixed application of the 

philosophy of Greece, and of the terminology of the 

Christian Church. 

The various emanalions from the Deity, that in pre- 
vious systems had been termed Suvd/uLci^, /meyeOnf &c. were 
called by Valentinus aiwye^. The etymon of this term, ac- 
cording to ' Aristotle, is aei oij/, with which Plato apparcntly 
agrees, in saying, ^that the soul partakes of the reason and 
harmony of sensible and etemal beinga; and that time is 
the reflex of eternity; ^the Eternal being de\ Kard Taurd. 
Thus, in philosophic language, aiwv being the converse 
of time, by a natural progression it came to express the 
^Deity, as the eternal antithesia of man formed in time. 
pi 8, n. >. So Arrian, as quoted in 6rabe's note, uses the term aioii' 
as the correlative of avOpwrro^. Flutarch brings the term 
into still closer contact with the Gnostic sense of alwv, as 
involving an essential ypwai^, when he says, that *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 

^ <i\X* dyaXKolaTa xal diradr} t^p 
dpUrrriv fx"^^ f"*^» i^^ '''^^ airrafKejrd- 
TTfiff liLaTckit Tbv OLTayra alQya .. .t6 7A/) 
riXos t6 xc/m^oi' t6p T17J iKdarov fiw^y 
Xp6pov, ov firjdiv i^w irard ^i^tv, alCjv 
iKdoTOV KixXriTat' /card rbv airrbv di 
\6yov, Kol r6 rov rrdvTos o^pavov Tfkos, 
Kal t6 t6v xdjrra xp^fov Kal t^v drretplav 
vipiix^^ rAoT, alibv iaTtv, drr6 tov del 
€tvat €i\rj<p(j)s TTjv iTuvvfuav, dddvaTos 
Koi Oeios, De Cml. i. 9 ; Met. vn. 1071 6. 

' Xoyurfiov 6i pLcrkxovffa Kal dpfiovlas 
^VX^ tQv voriTwv dci re 6vtuw, IHm, 
p. 37 A. e/jcu) 6* irrtvoei KunjT^v rufa 
aluvos Toirjaat, Kal diaKOfffuav dfJM oi)- 
/tavitv TOt€t fUvorros alSfvot iv fvt Kar 

dpt0fi6v lovffay aliltviov €lK6va, toOtop ^v 
6^ Xp6ivQv (bvofidKafuv. Ih. D. Again, 
dXXd xp^^ov Taxha aXQvd re fUfutvfUvw 
,..yiyov€v €ldri, Ib, 38 B; and cf. tha 
Pindaric fragment preserved by Plu- 
tarch, i;Qv 5i Xe^ireroi alQvos elSwXor. 
Consol, ad ApoU. 120. 

' In the S^rriac alujv is |.^4Lft|, 

refen-ed to mOT|, I am, by Ephr. Stb. 
Hom. Liii. Liv. 

^ olfLat 6i KoX rijs aliovlov tur^, rjv 6 
Ge6s €t\rjx€v, €li6aifu>v ctvat t6 t^ ')n'w<rci 
fi^ TpoaTo\tT€tv rd ytv6fi€va, roO 6i 
ytvt»HrK€tv rd 0rra koX 0/>oreiy d^ai/>e- 
Bivros, od piov dXXd xP^ov eZroi r^ d^a- 
vaaioM, Plut. de I$. et 0$. i. 



Jupreme Being with this lower world of matter and of of tbe 

► Though *Philo does not use the term, the same idea ^°°'*' 

►nveyed by his Xoyo^, Suvafxel^, iSiai, k.t.X. We may 
aifvif therefore, in the Valentinian aceeptation of the 
l, to mean an emanation from the Divine Substance, 
isting co-ordinately and co-eternally with the Deity, 
istinct *\6yot, the Pleroma still remaining one. 
rhe system of Valentinus» from abundant internal 
fi is seen to have consisted of thirty iEons; but the 
ry was not spun wholly from his own brain; he bor- 
id from older sources, principally indeed from Basi- 
, but also from the Ophite, or ^Gnostic properly so 
d. Then, again, his system almost immediately di- 
rated into an ^Eastern and Western branch of the 
^ Btock; so that we may naturally expect to find state- 
ts in detail, that are not quite consistent with each 
r. Taking therefore the thirty ^ons as a known 
itity, there arises the doubt whether Bythus and Sige 
le commencement, or Christ and the Spirit at the con- 
on, are to be eliminated. Hippolytus adopts, very 
essly, the former altemative, and Irenseus partially 
rms his statements. Bythus, ^he says, stood singly 
alone, and was the Monadic source of the entire Ple- 
L, from which, in fact, he was distinct; a primary Horus 
Tening. Indeed the synonyms whereby the first p. loo. 
lese iBons Nus was known, Pater, and Arche, shew sec. u. 3. 

iee the BUggeatiye pMsage riry- 
u iify&xptwi, K.r.X. Conf. Ling.iS. 
iyowri Si koI roi>t aUai^s 6fiuv6- 
t Xiyffi \6yovt. Did. Or. 15. 
lo iBKNiEDS says tbat the heresi- 
dopted its principles from older 
c sonroes. p. 98. 
he eaatem, and possibly the more 
brmnch, wafl repreeented by Theo- 
n the hthaffKohla draroXt«ci), the 
1 ii deecribed to us by Ireneus. 

)e DOte 3, p. 99. HlPFOLTTUB 

also shews that Christ and the Holy 
Spirit made up the full complement of 
30. Ea2 yipom-ai TpidKom-a alufv€i ^terd 
roi; XpurroO Kal tov &yiov HpeijfiaTos. 
It is evident also that Jesus, in the M ar- 
cosian system, represented the 30 ^Eons 
that coatributod to his formation; and 
that Chriflt and the Holy Spirit were of 
thifl number; Hee p. 23, where llaTpdf 
applies to NoDs. For this reason again 
Bythus would seem to be independent 
of the Pleroma. Compare p. 1 1, n. 4. 




Rationaie that the series ^eommenced with him, while the correlative 

cf.Did.or.c synonyms, Proarche and Propator, as clearly mark an 
afler thought. Still it is very evident that the Ogdoad 
was never complete without Bythus and Sige. Even the 

p.ns. system that described the iEons as mere modes of the 
Divine Subsistence, placed Bythus at their head. 

The first Ogdoad then consisted of ^Byihus and Sige^ 
from whence emanated Nus and Aletheia^ Logos and Zoe, 
Anthropoa and Eccleaia, four pair of masculine and femi- 
nine terms; the rationale of this Ogdoad being as follows: 
Bythus or '^AppriTo^, the First Inscrutable Cause of all, is 
perfectly incomprehensible to the finite intellect, whether 
of Man or Angel ; Mind is no adequatc term to describe 

cr.putTim his Being; Truth is no sufficient expression of his Eeality; 

it.eto«.«4. i\^Q Wordy meaning thereby the 'Philonic counterpart of 
the Divine iheai of Plato, conveys no true notion of the 
way in which AII 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 ^ Eternal. But these scveral expressions of 
Power and Glory co-eternal with the Deity, may serve to 
unite the conception of things create and finitc with the 
Infinite; though, in proportion as they descended in closer 
relation with thc create, the Perfection of the Deity that 

1 NoOf and 'AXiJ^cta, with the two 
Bucceeding pairs of .^ons, are Baid to be 
the primary root of all the succeeding 
^ons ; avrai 7A/) irpCjTai /farA OuaXev- 
Tivoy plj^i tC1)v olIwvwv yeydvaffi. HlPP. 
jP//. VI. 30. Again, when Christ and 
the Holy Spirit were put forth, their 
immediate origin was not referred to 
Bythus, oi5 yiip avrds <prj<ri irpf^fiaKcv, 
dXXA 6 NoPj Koi ii *A\i^0€ia, Xpiarbv 
Kal nvcvfia dytov. VI. 31. 

• Otherwise termed dpprp-os, Pro- 
archc and Propator. Sige however was 
no tnie consort of Bythus, who included 
iii himself the idea of malc and female, 

being dppevoO^Xvs, 99, 2, and was the 
sole cause; TcXet^re/)©! di 6 IlaT^p, 6ti 
iyivvrjTOS (Sv pMvos, 5iA irpurrris Trjs fuas 
ffvj^^ylas Tov NoC Kal Trjs ^AXTjBelas, 
Tdffas Twv y€vo/jL€vufv Tpo^aXetv cvir6prfa€ 
fd^s. HlPP. Phil. VI. 29. 

' 266, 2. Cf. alfio Plut. ol fih yiLp 
iv ovpav(fi Kal doTpois X670C koX etSri koX 
dToppdai Tov GeoD, Is. et 08. 59. Cl. Al. 
says that X670S is a barbarian (Chalds- 
an?) equivalent for tlie Platonic idea: 
rj Bi lS4a, iworjfia tov GeoO, Sxcp ol 
pdp^apot \6yov clprfiKatn tov Qeov, Str. 

V. 3. 

* Cf. Maimonideb, p. 108, n. 2. 


asists in an entire abstraction from the material, was of the 
rered, as it was thought, and became in a certain — 
ise qualified; so that the Mind of the Deity, or Hovst 
lU together with Truth, was wholly cognisant of the 
dng and Nature of Bythus, transmitted that knowledge 
a fainter degree to the Word, or Divine Exemplar of 
1 tbin^ create, and his consorted Life; to use the M.op.40;cr. 

Plat. lon, p. 

ustration of Philo; the magnet holds a whole series of de- 5;^^' pi,y,, 
ched lings, but with a foree that decreases in an inverse 2S1I2. ' ^' 
tio to the increasing distance. The Divine prineiple of 
fw<ri^ then was the virtue that eonstituted the life of the p- ^* i- 
itire Pleroma, but in this way there was an original taint 
' imperfection in it, from which none but Movoyevi^s or 
w alone was free. The first three pairs of ^Eons there- 
•re, counting Bythus and Sige, may be referred to the 
)tion of the One Supreme Deity existing absolutely as 
[ind; and rdatively also as Mind eternally cognisant of all 
lings, before they had been called into existence. This 
ilative notion of the Divine Mind in its contemplative 
spect as Aoyo9y serves to introduce the most perfect of 
rod'8 works, the prototypal Idea of Man, Humanity in the 
l>8tract, so far as it is connected with the Supreme by a 
ne gnosiSf and therefore chosen and elect in contradis- 
nction to those who have no sueh gift, and are wholly 
icapable of the glories of the Pleroma; hence the notion 
f an Ecclesia, or separation of the sced, possessed of this 
ttribute of knowledge, from the rest of Mankind; and by 
natural progression, the emanation of Logos and Zoe de- 
eloped itself b,% "AvOpu^iro^ and 'E/c/cX>;(7/a; i. e. Man, as 
3deemed to God from the world, subsisted in the fore- 
Qowledge of the Logos, and therefore of the Deity, from Did. or. 4i. 
U etemity. It was the herctical phase of a Catholic 
•uth; and all these terms, as we have seen, were taken 
om the opening of S. John*s Gospel. 
We proceed now with thc Decad and Dodecad, the 


Rationaie series of five and of six avl^vyiai evolved from the first 
Decad Ogdoad. Here again there was considerable discrepaney 
in the several sections of the Valentinian school. Irenaeus 
says throughout, that A0709 and Zaii; evolved the Decad, 
while the Dodecad proceeded forth from '^AvOpwfro^ and 
'EiCicXi^oria, whereas Hippolytus says that NoiT^ and 'AXfJOeia 
sent forth the Decad, the ^Dodecad being the offset of 
A070S and Zwi/. Reasons are assigned by him that give 
rather an air of probability to this statement; the names 
also of the iEons are in harmony with it. He says, that 
Hov% and 'AXi/(^eca perceiving that A0709 and ZoiiJ possessed 
the generative faculty, when^i^i/d/oaiTros and 'EicicXi/a-ia were 
evolved, evinced their gratitude to the Supreme by put- 

p.xUT. ting forth a Decad, the most 'perfect number of ^ons; 
because Bythus was the most perfect, as having evolved 
by his own individual energy, the source and germ of the 
entire Pleroma. Similarly Noi/9 and 'AXi/deia being imper- 
fect, as not possessing that power of independent produc- 
tion, Ao70¥ and Zw^ 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 BythiuSi Jgeraioa, AutophyeSy 
AkinetoSf and Monogenes; while the feminine avl^vyoi are 
suggestive of the intermingling, as it were, of the Finite 
with the Infinite, with an anticipated solution of the result- 

cr.Did.or. ing discord in final harmony; they were Mixia, Henosisj 
^HedonCt Syncrasisy and Macaria. 

The Dodecad exhibits names that are no less appli- 

^ OvToi 9<t>S€Ka [leg. M«a] oUm^s, without note or oomment ; but the oor- 

oCt TUfis fi.h inrb toD NoO koI Tffs reot reading \a manifestly dXXd yiip h 

'kXyfi^las \hfovai, Ttpis Si ^b roO A6- dTtXei. In the last line also of the same 

yov Kol TTfS Ztaijs k.t.\, Hipp. Ph. vi. page the reader may note the correotion, 

30. A^ica Bi ol Tov NoDt koI ttjs *A\rf$€las, 

' i. e. in the Pythagorean sense. duSiKa di oItov A&yov koX ttjs Ztaris. 

• MiLLlB prints dXXA yiip dwireXei; * See Ixxxi. 7, 9, Ixxxii. 5, Ixiii. 1. 



io ^Aoyo^ and Zoij/. It was to the Decad, as the 

neration of Man is to the Creation; and it shadowed 

the work of the Spirit in the Regeneration of Man, 

ecipient of that Divine seed or yvuxri^f which is his 

life everlastingly decreed in the will of the Supreme. 

we meet with the male terms Paracletus or ^Delegate^ 
cos^ the source of filial adoption, Metricos, the reflex 
le work of the Spirit, the Eternal, the Called, and 
Deatined; Aionioa^ Ecclesiasticos, and Theletos. While 
irst three female ^Eons speak for themselves as the 

of grace, Pistis, Elpis, Agape; the ^fourth is the 
>alistic ni^3, cvveai^, the last, Hpjn, (or rather ntojn, 
. ix. 1,) (ro<l>ia, of the same system, while the penulti- 

MaxapioTri^ was in all probability n^B^yt, the Syrian 
ifia {Glucksgottin, Gesen.) or Astarte, incorporated by 
leresiarch to attract converts from among the Syrian 
len. So far it is not difficult to trace a certain kind 
Uionale in the Valentinian system ; and taking it as a 
s, it was an attempt to exhibit Biblical truths, with a 
sophic colouring, and with an Oriental application of 
imanative theory to the ideas of the philosopher. In 
it was a purely syncretic combination, in which each 


[ere again Hipfolttus notes a 
ftcooiint, frcpot 8^ roift 9d)i€Ka, inrb 
rOptSnrov Kcd TTfi 'EKKXfjffLatf fre/jot 
rw A6yov Kal rrjiZwjs, Ph. VI. 30. 
^HILO U8«8 the term in this sense, 
5^ wapoKX-ffTtfi, tU ydp ijtf iTcpos ; 
9i iavTi^ Xprjffdfieyos 6 9e6j ic.t.X. 
7p, 6. Again, TapdKXrfrov i-rayd- 
€i$uf, K.T.X. ib. 59. The Christiau 
tian that Valentinus had received, 
e liberal use that he made of S. 

Gospel, (see i. 75—83, n. 46,) 
jostify the supposition that he 
he word as our Saviour, who 
mising dWoy irapdK\riTOP Joh. 
, ixnplied that himself was xapd- 

as in fact the same Apostle 
im, I Joh. ii. I. In the Didasc, 

Or. the same term is declared by Theo- 
dotus to be the synon jm of Jesus ; see 
p. 38, I, 1, 3, but it is clearly in the 
sense of Delegate, 6ti xXiJpiyi tQv altbvwy 
iXi^XvOep, u>s dirb toO S\ov irpoeXOib^, 
and TEBTULLiAy says, vicarium praficit 
Paracletum, Soterem, c. Val. 16. Here 
it is applied to the Spirit, as I imagine, 
in the same sense, as the ^icarious re- 
presentative of the Pleroma in the elect 

' The Spirit throughout the Gnostic 
systems was considered as feminine. 
(See pp. 21, 3; 33, i; 4^, «4, 235; 
334, 4.) So in the Cabbala T]y2 is the 
Supreme Mother, ni37D the Mother 
Inferior, Cdbh. Denud. n. i. 363, 363. 
And see Philo, de Bbr, § 8. 



Enthyme- notion os it arises may be rcferred with a tolerable degree 

_"^* 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 nothiug; 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; 
^8. on the contrary, Bythus, in the beginning, w^as a solitary 

abstractiou, and it was only after niany 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 
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 ^Love was the impul- 
sive principle that caused the emission of the Only-begot- 
tcn No?99 a^nd 'AXi^deia, and a Divine ^ei/di;/! 170-19 was its 
mode. But ^lVaJo-iy was the substance in which Noi/y was 
evolvcd; and that which in Bythus was an impulsive Love, 
developing itself in the Divine conception, was ^engendered 

pp. xcv, 


' Cf. Trpu)Triv &PXTV i^rxn^^vai, r^v 
ovaiav, p. 17, where soe the note ahjo; 
the first germ of all things is expressly 
referml to Bytliiia, as dpx^ tCov Trdvrujv, 
Kul KaOdtrep (ririp/iia, p. 9. 

' p- 99, n. 3. Coraparo aleo JJid. 
Or. 7. yiyovtv ovv koI 6 dirb 7vw(re«s, 
TovTi<TTi TTJi TaTpiKYji (vOvfn^afus irpocX' 
Swv, yvuxrti [/. l. vovs qu. rN0T2] tovt- 
4(TTUf 6 vlhs, 6tl 81* vlov 6 iraTrip iyvu;<r0ri 
Tb di TTJs ayaTr)s Trvtvfia KiKpaTai t<^ r^j 

yvdxrecji, u>s TaHfp vl<p, koI ivOvpirfait 
dXrjOelqL, dir' dXrfdclas irpoeXdbv ws drb 
iv0vfn^«ijs 17 yvu<ris. • 

* p. 14, n. 4. Similarly Ennoea 
and Thelema wcre the two co-ordinates 
of Bythus, in the Ptolemean view, p. 

* p. 13, §2, beg.; 22, i; 53, i. 

^ Compare jrp6<f>curaf fiiv dyarris, 
K.T.X. with ird0os...b Mfp^aTo h Tois 
irepl Tbv 'Sovv, 14, 4, also 76, 2, 



h successive emanation, as an ev9ufifi<rts or intentio Gnosis. 
whereby every ^Eon dcsired a perfect knowledge of 
s. ^This ypwai^, in each successive development, be- 
weaker; while, in proportion to its declining strength, 
iesire for unattainable knowledge was intensified, 
i point was gained, when yvakri^ was at its minimumf 
iie primordial evOvfjiffai^ at its maosimum of develop- 

it was under this condition that Sophia trans- pp. 15, m, 1. 
id the bounds of the Pleroma, in her desire to know 
B in his Inefiable glory; and her longing threatened 
ily to 'resolve her into the entire substance *(€« riji; 
uaiav) of Bythus, i. e. her Enthymesis into the Love 
Lch it was the representative, and her gnosis into the 
science of the Omniscient; when the *entire body ofp. 16,5. 
, becoming alarmed, lest in her fate they should be- 
heir own, as sharing with her the same Enthymesis, 
o^ht Bythus to alleviate her distress. It was at this 
that a boundary line was first drawn around the Ple- 
and ^Horus was evolved by Bythus as the stay and 
rt of the whole system; he was in the image of 
8, unpaired, and without sex, and was put forth 
l^h Monogenes, that the remedy might be co-extensivc 

mipare the Marcosian view, 
131, and 310, I. 
i p. 14, n. 2. Compare also the 
n notion, p. cv. ^. It may be 
, that MjO/iriffiS, Ad. xvii. 19, 
ared in the PeshUo vera. by 

ypwffis, Also that voOs was 
>y the reaction of Bythus upon 
Mind; 5iA t^i A^^u/xi^ewj rijs 
hf Ay iauri» iyy<aKu)S, Ttfeufia 
oCcris iy hfJxrti rpoipdKc, rby 

Did. Or. 7. 
ri^ yXvK&rrp-os ...i» KaTaTexd- 


view of Neander, see p. 15, 
. the sequel convcys the notion 
al ■ubstanoe: compare p. i^, 

C}s h ToXX^ \j\% repreaented Platoni- 
cally as dTreipov, p. 27. The opening of 
the Didasc, Or. as emended by Bemays 
also fftvours this view; Christ, it is 
said, commended Sophia in hor passion 
to the Father, &a fi^ Karaax^^V ivravda 
xnrb rQy d^Hirrepwtf dvvdfiecav, § i, where 
dpurrcpiop has been substituted for the 
old reading ffrepliTKeiv. 

" Perhaps in p. 15, i>Xi;i', was an 
early gloss upon oiKrlop, in its Aristotelian 
sense of matter, but read by the trans- 
lator and others as ^171^. 

• pp. 15, 17. Hippolytus, however, 
places first the emauation of Christ 
and the Holy Spirit, as making up the 
complcmcnt of thirty ^ons. Sce 20, 4. 




Enthyme- with the disorder, €v9u/uLfjaK having been developed with 
PassioD, the first evolution of Noi;9. This Horus had a two-fold 
funetion, being both confirmative as opo^, and separative 
as ^(TTavpo^: 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 
i^ons. 'Elsewhere Horus is said to have been distinctly 
double; one boundary intervening between Bythus and the 

pp. exi». I. Pleroma, and a second shutting off Achamothy the hjposta^ 
tised Enthymesis of Sophia, ^that is, the lower Ogdoad 
from the Pleroma. These ^Eons were as the i^eai of Plato, 
having each an individual Divine character; each was a 
reflex of the Divine Mind, and each was the ^archetypal 
representative of a subsequently created system. The per- 

rroT. ix. 1. sonification 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. 

^ <rravp6i meaning, not a cross but % 
ttochade fence, formed of rravpcl or 
stakes. Hippolttus calls it xof^^A^* 
See p. i8, n. 1 : for the other names of 
HoruB, see the notea on pp. i8, 19; to 
which we may add the suggestion, that 
Valentinus borrowed his notion of Car- 
pittes, the separator of chaff from the 
grain, from Plato, where he speaks 
of the violent separative Klrrfffit of the 
material elements : Td ii Kvo^fuva 
dXXa SXKoae det 4>4p€<r0at 6iaKpuf6fieifa, 
iSinrep rd inrb r(aif wKoKAmap re Kal 
dpydifiaw rOv xepH r^ rov alrov KdBapcur 

eei6inera koI draXtm&ftera, rd fihf «-vkM 
Kol ^apia AXX^i rd 8^ fuvd koX koO^ elt 
h-4paw f^( ^ep6fiera fdpaw' r&re o(hw rd 
rhrapa y4vrf aei6fiewa ^b rijs ie^tifAdnftf 
Ki90VfJLhri% ai/r^ 6U)¥ dpydt^ov eeurftim 
wapkxwrotf /c.r.X. Tim, p. 53. Tlie 
modem dressing machine is described. 

■ p. 100, Bpovs re diJo {nrkBero, k. r. X. 

• ^ KoXovfUvri Kar* adrw^t 'OT^odty 
^ iKrhs nXiy/K^itarot Zo^. Ph. VI. 31. 

^ *^Kaffrot rtSv aldavw tiiov 1^« vXl^- 
puffia rV ff^iiryow. "Oaa oHw iK avfiryUu, 
0a(r2, Tpodpxertu irXij^/tiard ioTip, Sca 
ik M Miy e/ff6rrt. JHd. Or. 31. 



Hitherto we have detected nothing approaching to a eiiminaied 
materialisation of tbese iBons; the first step in this direc- pieromiL 
tion was the separation of ^Entbymesis with its incidental 
passion from Sophia, who then returned into the Ple- 
roma relieved of her craving for forbidden knowledge, 
tnd establisbed in that wbich 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 Pleroma, as an 
abortive substance» spiritual in its character, but 'without 
form, and void of ideality, though endued with ^something 
of the j£on^s impulsive character; wberefore as being 
without form> the patemally ^generated element, mere 
substance being inherited from the mother, Entbymesis 
was known as the weak and female product, and was 
named ^Achamotk, SoIomon's equivalent for Wisdom, and 
her wa0ti eventually were hypostatised as distinct material p.3ft,t. 

In order to preserve the iBons for the future from 
similar passion, Nus, ^ by the Father's forecast, put forth 
snother avl^uyia, Christ and the Holy Spirit; the latter 
throughout the Gnostic systems involving 'the feminine 

^ EmtkynunM or Achamothj na the 
re pTM e n tative of the ftrrhenothele By- 
thna, TecetTed » y&riety of Damee, the 
fcmiwinft titlee of Mother, Ogdoasy Wis- 
doBi, ISmrih, Jenmlem, and Spirit, 46, 
■■ alw> tlie nude appellation of Lord. 

* The Hippolytan tezt ia faulty. 
Hie abortion of Sophia ia styled o^lw 
tCftap^m Kol €dKttTaffK€6eLffTow, but the 
•mptnre qnoiation that immediately 
fbOowi^ ■Qggests ihe tme reading, ^ 9i 
yil 4fw dSparot Koi dKaToaKt^affrot, It 
■hoDld be noied that Achamoth repre- 
leDt^ the onoiganiaed atate of the Pla- 
tODic •oal» ae yet Yoid of Intellect. 

» ^vnx^ Tipa AUivot dp/i^p Tvyx^ 
Ibid. Cf. p. 33. 

* p. 16, 4; P- «<>» *' P- 3«» n. 1, 3. 

' p. 31, «. f' rtDDn, ptwral in form, 
but in power a aingular noun. Prov. i. 
20, iz. I. PoBsibly also, ziv. i. The 
Valentinian Achamoth is clearly iden- 
tical with this Hebrew term ; for Theo- 
DOTUB after citing Prov. iz. i, proceeds, 
Kcd TpQroif irdmav irpopdWeTai ^lxStfa 
Tov •vaTpbs, Qtbv Si od iirolrjcev Thv 
odpoph» KaX T^¥ yipf, k.t.X, Did. Or, 


' rard wpop.-fiBtuuf toO UaTp6s, but 
evolved by NoDs, p. ai, as Hippolttus 
has said, 6 Xpurrbt iriTpofi\ri0els dwb 
ToD NoC Kol r% *A\ii$€las, ifi6p^<oo€, 
K.T.X. VI. 31. 

' P* 33> 13. < ; p. 4^; <^d p. loi; but 
Philo Buggested the peculiarity, p. liv. 
6; czziii. 2. 



-^ • 




notion. First of all Christ confirmed the iEons of the 
Pleroraa, by conveying to them the knowledge that the 
Supreme is wholly incorbprehensible»,and tbat their only 
'security lay in a fuU conviction of this truth; but that the 
Bource of their being and formation, was that which may 
be conceived of Him, t^s $€ yeveaew^ avTou ^[auToiv] kqi 
fiop(l>a)a€w^ To ^ KaTaXrjwTov avTov. The Holy Spirit then 
perfected so completely the harmony of the Pleroma, that 
each JEtOTi 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 ^praises of Bythus, who 
rcciprocated their joy. 

But their praise took also a practical turn. For as the 
^ons were now ra TravTa ev waaiv, so each contributed 
that which was most excellent in his individual being, for 
the formation of Jesus or Soter, reXeioTaToi; iraXXo^ tc Koi 
aarpov irXrjpw/uiaTo^, JVIisappreciated Scripture once more 
was the guide, which says, ev avrtp ^vSoKtjae ttclv t6 irXiiptofia 
KaToiKtjaaif and again, avaK€(f>a\aiwaaaOai Ta irdvTa €v t^ 
XpiaT(p^. This last and final product of the Pleroma 
was called SoteTf Christ, LogoSf^^OXov, and Ilai;, as being 

^ See p. 21, 5. 

' The reading a^Qv boing confirmed 
by Tertullian, p. ^i, n. 4. 

' Hcnce the Enthymesis of Sophia 
was dfiopipos Kol dveldrjtf did. tov fxrfdii/ 
KaTaXa^eTv, p. 20, n. 7, and again tSffirep 
iKTptafia did t6 fjLTi^h KaT€i\7j<p4va4., p. 

* /lerA fieydXrit X^P^^ vfivrjaai Thv 
HpoirdTopa, iroXX^s ewftpaalas /xera- 
ax^vTa, p. 23. 

' Other texts to the same point of 
Valentinian application are added, p. 
29. In thia respect Soter was tho coun- 

terpart of Bythus, iv ydp rtf dyanHfnf 
<f>rjahf i(mirdvTa dfJLoO, HlPP. 
' p. 279, 2. Salvatorem, qaem ftiam 
Totum. Cf. J>id. Or. 33. Pousibly the Stoic 
distinction between t6 xoi' and t6 0Xov 
led to the adoption of this term. Tota- 
lity bore reference to the entire pleroma 
exclusive of r6 xevhv, cf. 31, 4, and 
II. iii. vii. ; and according to Stobaub, 
Phys. I. 3, ol ZTU)iKoldia<f>4p€tvTb watfKol 
Tb S\ov' xay fUv ydp elvai abv t^ Kevf^ r^ 
drr€lp(fi, 6\ov b^ x^P^^'"'^^'^^^^^ ^^ Khffftov. 
p. 53. The same idea is observable in 
the Rep. p. 273. 



IL With him also was evolved a body-guard ofFonnation 
ate {6fxoy€v€i%) tbough not consubstantial angels. 

p. 23,5. 

t may be observed here that Christ, the criJ^iryoy of p'^.^* 
3oly Spirit, was o tt/ocSto? and o avw X/otoroy, while the iJo,T 
id Christ was a synonym of Jesus; there was also a 
. Christ, Kar oiKovo/uLiav, who was born of the Virgin toi 
w\ijvo%j and a fourth, that descended as a dove ; shew- 
iltogether a type of the Tetrad. Christ now confer- p. 6i. i. 
ipon Achamoth that definite conformation, Kar ovalav^ 
gh not Kara yvwcnvy that enabled faer to set in order 
world of matter. For Enthymesis, separate from 
lia, and remaining without the Pleroma, lay ey 
evwfiaro^ toitokj the Mosaic chaos, Without form and 

or rather the Platonic whirl of rude and undigested f j^; |j, 
er. And first, Christ was said to have stretched forth 
nd the bounds of the Pleroma, ctd tou (TTavpou eTreKTa- p.39. 
ly and to have formed ' Achamoth substantially, though 
jret spiritually Kard yvSxriv, It was also a secondary 

of the many generations, during which man's natural 
>n existed, partially lighted up by the Logos, but unre- 
led by the Spirit, that intervened before Christ came in 
lesh. Then after the formation of Achamoth, Christ 
irew once more into the Pleroma, and left her en- 
3d, scarcely with a rational intellect, but wiih an instinct 

impelled her forward in piu*suit of the receding light 
hrist; 'icai €fi(ppova y€vo/JL€vriv eirl ^^ri^crii/ opfirjaai tou p.s3. 

Nhen iRENiEUS Bays tbat Entiiy- 
at fint dftop<pos Kol dyelBeot, was 
mrdfl formed by the energy of 
, and endned with hitelligence, 
Bded^ T€ airr^v kmX (fjL^pova yerrf- 
f he expresses very cloeely the 
lic notion, that the everchanging 
wl cfaaoe was animated with a soul, 
ed, and deprived of intelligence, 
»Temed only by a blind necessity ; 
rod endued this rudimental soul 
itellect ; lubsequently the material 


world was organiBed, wfaen the reason- 
able soul was placed in it, and the 
worid became an animal endowed with 
inteUeot. Achamoth appears to have 
been to the Platonic ^vxh, as the Pla- 
tonic idea was to matter; i. e. its ante- 
cedent type. Demiurge was the aetual 
Boul of the worid. 

' (fi^powos, it may be noted, is a term 
used by Plato Tim. p. 46 E : rAf Trft 
ip^povoi <f>6(rew oXtUii irpiirras /Kcra- 





Platonio KaToKiirovTos avTi^v (fxvTo^» Horus however interposed, as 
in the case of Sophia, and prevented her onward move- 
ment. She remained in solitude therefore, without the 
Fleroma, the victim of manifold distracting iraOfjf fearing, 
doubting, and, as having received no formation KaTci yvwatv, 
ignorant. One feature, however, in her constitution was 
pecuUar to EnthymesiSi that did not attach to Sophia, 
namely her conversion, from which there first resulted 
ihe prototypal soul of the world, and the Demiurge; and 
afterwards from her aorrow, fear, and various iraOfi, all 
other created substance. So in her tears 'flowed forth the 
element of tvater; and light from her hysterical laugh; 
while her grie/ and consternation gave birth to other 
elements. Even so, however, Valentinus may not have 
intended that the 'gross matter of the elements now had 
their origin, but only that their ideal substance received 
its being in her Tradi?: for it is stated in the sequel that the 
Demiurge was the maker of the light and of the heavy, of 
the buoyant and of the gravitatinff, ^and it was only then 
that matter had its /niOe^i^ with ideal form. If so we have 
another point of connexion between Aobamoth and the 
unformed Platonic matter. Thus Tovo^y the space that 
the create should occupy, or t6 eKfxayelov, the numld that 
receives the form, or t6 ev tp yiyveTai, that in which sub- 
stance is produced, is in the Platonic system as a ^primitive 

p. 43L 


^ Valentinus here borrowed a 
poetical myth from Ptthaoobas, as 
inBtanoed by Plutabch, d^^ec bi koX t6 
^6 tCȴ IlvOayopiKuiw \cy6fiepoy, ws ^ 
daXdTTfj Kpdvov BdKpvo^ iaTUff ic.r. X. 
de It. €t Os, c. 33. See also p. xxxi. 2. 

* Just aB the first ideal matter of 
Plato wm iiiidefined and undefinable, 
it was neither earth, air, fire^ or water, 
/A^TTC 6<ra iK to&tcjp, ^i^e i^ dSp raOra 
yiyopcPf dXX' d6paT0P etS6t rt Kal &/iop- 
^op, wap6exis, fieraXafipdyop 6i diropuh 
TaTd wjj rov potfrov, koI 6v(Ta\iirraT(» 
aM \4yoPT€s oi yj/tvc^fieOa. Tim. 5 1 A. 

' In the Aristotelian theory, matter 
without fonn had substanoe though no 
true body, of which the ideal form was 
a necessary element ; 6p Tp&rof ydp Th 
€t6ot r^Ti vXrfs d^tupeBip dcnbfULT^ eJroi 
Tvyxdpei, o^ws Kol rV ^ip 'rod elSbvt 
X<opurd4pTOS, 06 ffQfia, Aup ydp dfu^w 
Trjs avp66ov Tp6s Hjp toO ctbfiaTos ^w6* 
OTaffip. Stob. Phff$, I. xi. 4. 

^ Which howeyer, ae the philosopher 
confesses, can be brought home to the 
Benses only as a dream, fJiSyit wurr6p, 6 
6^ 6p€ipoiro\ovfjLep /SX^orres. Tim, 


substance, the antecedent representative of grosser matter; anaiogies. 
the counterpart of which we easily identif y in this transcen- 
dental product of Achamoth*s passion. To ev tp yiyverai is 
sofficiendy descriptiye of the lower Ogdoas the region of 
Achamoth; it was the cradle of creation, from whence the 
earliest germ of the material dated its ribc. Again, ^Toiroi^ 
the habUat 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 ro Keyov^ the breathing ground, as it were, of 
the animated world; ^oi TluOayopou cjcto; etvai tou Koofiou 
Kevo¥, €i( o avairvei o Koafio9 Kal e^ ou, Achamoth then 
was placed for the present ei^ tov uirepoupavtov tottov tout' p. 48. 
eartp er t^ fieaoTtiTiy where the term fjLcaoTtfi also was 
snggested by Plato^s fieaoTtjTei or harmonic meana, which ^m- » ^. 
he interposes in the generation of >//i/x'^* -^^^ 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, ael rim. 35. 
KOTa TauTat eternally the same, and of that which is divisi«> 
blcy formed of them a third mean substance Tphov e^ 
ifLifHnp €9 fneatp ^uveKepaaaTO ouaiai elSo^t consisting in part 
of eachf r^9 tc toutou (puaew? av irepi Ka\ t^^ OaTepout and 
placed the substance, thus formed, midway between the 
divisible and the indivisible, KaTo, Taura ^uveaTtjaev ev fieatp 
Tou T€ afkepou^ auTwv Koi tou koto to awfiaTa fiepiaTou, 
Still this composite substance was only ideal^ Tpia Xafiwv 
awTa otnra auveKepdaoTo eli fiiav iravTa lolav* in all of which 
terms we trace the original of the Yalentinian evolution 
of Achamothy and the animal principle Demiurge, as also 

^ JDJLTfOV r&rop e&ai r^ lurakifw- fUrrpf, SroB. I. xviii. 4. 
TuA^ tQ^ ddAf, 8vtp ttpnff* fiera^opiKdat * Stob. Phya. i. xviii. 4. 

r^ Aip, Ka0dwtp Tit^ TiBipnp^ koI J<a- 



p. 83. 

Formation of their particular sphere midway between the Pleroma and 
yv^ffiM. 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, iv t^ aKiq. 
avTov ^j/cjofTai, it is said, <7«ta 'yap t^s oo^yi^ tov ^MTtjpos 
Tri% irapd Ttp IlaTp, tJ irapovaia rj evTavOa, ^cotos oe <TKia 
ov GKOTo^ aXXa (fxoTiaiJLOi eariv. £ 18. It was a reproduc- 
pp.xeix.c tion of the inherent aroma Trj^ vioTrjTos of the Basilidian 
p. 98. 3. scheme. Christ in answer to her prayer sent the Paraclete 
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 veilcd 
her face ^i* alSu), symbolising perhaps the Platonic notion 
that before the orderly creation of the world commenced, 
matter and the soul were wholly unguided by intellect, 
and obeyed simply the rule of blind necessity, e^ avdyKrj^ 


Next, Achamoth received from the Saviour the for- 
mation icaTa yvtioiv, denied under the former revelation 
of the principal ^Christ, and was set free from her 
irdOrj. These were imperishable, as having originated in 
the Mon Sophia, they were therefore hypostatised, as the 
ideal substance ^of matter; and it is at this point that we 
first observe the *introductiou of the element of evil into 

Tim. 46. 
cT. 41 B. 

^ Cf. the ffrjHtruarai Ocol of the Py- 
thagorean Onatas, rol 6* dXXoi 0€ol totI 
rbtf vparop Sebp Kal voarbp oiItus fxotn-i, 
iSffvep xopcvral totI Kopv^aTop, Kal ffrpa- 
Ttwrai totI ffTpaTaybv. Stob. l. ii. 28, 


' p. 41. The Valentinian reproduc- 

tion of Christ in various phases, is iii 
complete harmony with tho Egyptian 
mythological permutations, see pp. xx. 

• Sce p. 40, n. 3, where for un- 

organued, a better term would be «n* 
formedy the idea followed being that of 
Plato*8 firtt matter, 

^ Note however, that evil, arising 
from the Enthymesis of Sophia, is traced 
back to the priroary cmanation Nu8| 
and had its source in BythuSi (p. 14, 
n. 4), just as in the Zoroastrian theory 
lif/ht and darhne^s, as two co-ordinate 
ideas, sprung from the Infinite, pp. xiv. 
XV. The origin of evil therefore was 
antecedent to any contact with matter. 



the world of matter; for by reason of these TrdOrf or Spirituai 
affeeiums, the idea first, and consequently the svbatance of P|^*P^-_ 
matter obtained a double character; of passion, which was 
eTil, and of convertibility; in the words of our author, 
vpos xo yeveaOat ovo ovaia^t Ttjv (pavXfiv twv TraOiovj ti^v t€ p* ^ 
Ttj^ e-n-iaTpofpIji efnraO!}. Further, by reason of this hypo- 
statising of ideal matter, the Saviour was said to have 
created the world Svvdfji€h virtually, though not actually. p- *'• 
Achamoth now separate from grosser passion, conceived, 
from the vision of the Saviour's angelic retinue, the spiritual 
prineiple, aflerwards infused into the elect souls. The origin 
of all created substance, matter, soul» and spirit, is thus 
aecounted for, €v Swdfiei : 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 '^voKns which was as the life of the perfect Mons. 

The principle that corresponds most closely with the 
mundane soul of Flato was now evolved, Demiurge, the 
king and father of all * psychic and ^hylic substance. The p- «s. 
former of these in imitation of the Flatonic, or more cor- 
rectly perhaps of the *Fythagorean notion, was termed 
i^^iou or the dextrai principle, the latter dptaTepov or 
rinisiraL In the Flatonic system these relative expres- 
sions had an ^astronomical bearing, in the earlier theory, 

Kot yery HiiwiTnilar was the Pythagorean 
theofy, thftt evU was co-ordinate with the 
fTolQiioa of the Dyad; Tdnf dpx^ Tijv 
lAf fumdSa Btbv Kal rdyadbw, ifrii iarlp 
il ToO p6at 0<^cf, aMs 6 woOs, koI t^ 
iSptarai' dvdia IkUfioFa, koX t6 KaKbp, vtfA 
ipr ioTi rb iiKuzbv xX^ot. Stob. I. ii. 99. 

1 22, 1, and see Index, v. yina<ns. 

* tQw 6fioowrltap a&n^, TOVTiari tCov 
fvxuQv. It was evolved from the pas- 
■ion of featr, the instinctive cause of 
■Bim^ self-preservation. Cf. also the 
DotioD, Clem. Al. 6ir. n. 8. 

^ T&y iK Tov TdOovs Kal ttjs vXrfS. 

* 01 fiiv UudayopiKol Sid irXeiSvunt 
itH^fAdronr KarrfyofMVffi, rov fikv dyadov 
rh h rh TtTcpaafUvov rb fUvov rb €^90 
rb TtfHffffbv rb rerpdyunfov rb ttrov rb 
be^ibv rb \afiirp6v' rov bi Kaxov Hfv 
ivdJia rb dTtipov rb tpcphfuvov rb Kdfir 
TvXov rb dpTiov rb irepbfiipces rb dvurov 
rb dpurrtpbv rb ffKoretybVf <J<rre ra&ras 
dpxds y€vi<r€(i)s inroKcifiivas. Plut. cte 
Ib. et Os. c. 48. 

' rV M^»' 0^'»' *^*^ <f>opdv, iireifnfifuffev 
ttvai rijs rairroO tp^etas, r^v bi ivrbs T9fs 



Rightand as in thc Valentiniaii they involved a ^moral notion; 
' and the idea has descended to ns through the ^Latin 
and German languages. 'Plutarch assigns an Eastem 
origin to the fancy, and terming it irafiiraXaw So^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. ^Lactantius apparently copies 
his statement. In the ^Jewish Cabbalistic writings we 
find the same idea, whether borrowed from Greek philoso- 
phy or from the East ; and in man's constitutioUy soul and 
spirit are symbolised by the right and left sides of the body, 
while Macroprosopus or * pSJftt Y*^' *^® Infinite Source 

BaripoV rV iihf W; rofrroO, icori xXew- 
pbjf hrl Sc^tA Tcpi-fiyaye, r^v ^k Baripov, 
Kord iidfi^pcVf iir' dpi^epd, Plato, 
THm. p. 36 0. The philosopher however 
ifl speakiog of the equatorial circle aDcL 
the ecliptic ; of which the one waa ex- 
temal to the other, and forming an 
angle with it. The East is here r6 
d€^i6tf, the West r6 dpurrepiv, The 
Egyptians used the same terms, but of 
Korth and South; for the rifling sun 
representing toG Kdcfiov irpdfftairop, has 
the North to the right, and the South to 
the lefi; and identifying Kronoa with 
the NOe, they considered that he had 
his origin from the kft, and was ab- 
Borbed in the ocean to the righi; Ka2 
6p^i ioTiv Upbs iwl roO Kp6ifov ycvih 
fi€vos, Bprivei di rbv iv rotf dpiarepdis 
ycvdfiepos fUpeauf, iv 8i roTs Sc^idis <^ci- 
pbficvoV AlyCmoi ydp otovrai rd fUv 
iwa rov Khafuov irp6<rurov chai, Plut. 
I». et Os. 32. 

1 Theodobus, aB quoted by Plu- 
TABCH, used the terms of the Intel- 
lectual, and its converse, when he charged 
hi8 pupils with receiving with the left, 
that which he gave them with his right ; 
roi/s \oyovs afrov r-§ Sc^iq: xporciywros, 
ivlovs rj dpurrcpq. 8ixc<rdai rwv dxpowfii- 
vuv. Is, et Oa. 68. 

' Das Btcht, and Sinitter. 

' dvb Svcip ivavrlufv dpx<Sv koI Bvcof 
dvrnrdXcjv Zwdfjuetav, r^$ fUv irl rd hc^id 
KoX Kar citBctop {MffifjyovfUrris, r^ 8* 
ifAvaXiv dva(rrpe<f>o6<nis Kal dvajc\ia<nis, 6 
rc pios fUKrhs, koX 6 Kocfun, Jc.r.X. de Is. 
et Os, c. 45. 

^ Fecitque ante omnia duos fontes 
rerum aibi adversantium, illos videUcet 
duos Spiritus, quorum alter est Deo tam- 
quam desdera, alter tamquam tini^ra, 
Inst. n. 9. The dualistio principle 
therefore was not independent of an 
antecedent cause. See pp. xii, ziii. 

;nn jnDnc^K n^hv (n^pi* na i.) 
K^KDK^i w^Dn jniDD jnnD i^nn 
KK^ip NnDB'^ n^Dn dik Wa 

S. Zeniuth, iv. 7, 8. n^n K^W K^KDBH 
Wher^ the loufer Adam descended (inlo 
ihe world) in the Ukeness (iv cIk6vi) ofthe 
upper, thtre were found in hdm two 
spirits. Man is completed of two sides, 
the right and the left, The right {sigm- 
Jles) the hohf nmd; Uu Uft tht cmiwutt 
prindple {soul 0/ Itfe), Gompare pp. 
43» 3* S^t >uid HiPFOLTTUS, d^ofuv 
yf^vxiKJJs oMas, ifris Ka\eTrai ie^id, 6 
6rifuovpy6s, VI. 32. 

^ Without doubt 'Rpucawaxot or 
M^it, the Orphic A^of. Lobkok Ag^ 
laoph. I. 469, 483, who alflo, like the 


of all, was whoUy ^Se^m. The apocryphal, though highly Goodand 
ancient Clementine homilies, supply more than one in- ' 

stance of the same mode of thought, and 'Heaven is the 
Right^ £arth the Left principle. ^Good and Evil also are 
symbclised by the same terms ; and the whole human race 
18 arrayed under these two principles, ^the Right leading 
to God, while the Lefi is the scourge of the wicked. As 
regards the Yalentinian system, '^Theodotus states that 
the Bighi principle subsisted before Achamoth's prayer 
for the light of Chrisfs glory; but ^the spiritual seed of 
the Churchy which was still ^^cov, was subordinate in point 
of succession to the Lefi power. Evidently, however, 
Valentinus found these terms ready to his hand; and in his 
system the Right designated the immaterial principle of p-^s. 
the soul ; the Lefi^ the grosser principle of matter ; the 
former alone being capable of salvation, but only so farp.ffi. 
as it was co^joined with spirit. 

RAbbiDicml proto^rp^» was atrhenothele, 
Ih. 490, 

Compare alio Stob^us, Phyt. i. iii. 56, 
where tlie Dotion \a traced back through 
Bardeoaiet to an Indiui sonTce. 

^ Tkere it noihing tinistral in thit 
Aneient Jnterutable Being, he it vhoUy 

dextral, Idra R. § 81. K^KDC^ r\^ 

It mxj be noted that Demiurge, amoDg 
other names, waa called by the exact 
term so freqnently applied in the Oab« 
bala to pS^KI^, viz. xaXoidf r(ar 
iuupQ^. HlPP. Ph. n, 31. 

' 'Er dpxi 6 Oedf etf (Sr, iScrtp de^td 
ica2 dp^Tfpii, TpCrrm irolifffa' rbv o^pa- 
i*dr, cfra rV T^» ^al ovrm iraTd rh 
i^ Tia^as r&f ovfkryfaf ffwtrrfiaaro. 
Clev. Hcm. n. 16. The idea was 
Valentinian ; Theodotus givea as syno- 
njmi tAt o^paphv jcal rV T^» rovrian 
rd o^pdpia KoX rd Myeia, rd de^cd Kal 
r4 dpurrepd. p. 43» n. 3> 

' A&rUa yodif Ztfunw, dpi^epii roO 

BeoO iivatus tav, koX rup rdr Oe^r oCk 
eli&rw, M KaKOTOitq. r^ i^owrtop (x^9 
vbcoit vpJai vepifia\eu> ^vn^i;. Clkx. 
ffom, VII. 7. 

* Avffbf iKdffrore Apxowrtp, Se^iuv 
re Kal eiftavifuap, . , , ,rtp Ge^ Sid rod 
dyaSov KoX Se^iov ifyefUnfot Tpoff^&yffre 
. . . ai^df 7^/) /i6yos did rijt dpurrepat 
dpaipQv, iid rrjt de^idt j^TOt^cu SiJra- 
rac. Clem. ffom. vii. 3. 

'Tiifiiy ydp 3e^tA irp6 rrjt rov ^xar^ 

air^fyreutt vporpfix^ ^^ '''V^ M-WP^h fd 
6i (Twipfiara r^ iKKXriclat fierd r^ roO 
^unbt atrrjirv, Sre vrb rov dpjtevot rd 
dyyekiKd r(ar <nrepfidriaif rrpoepdkero, 
Did. Or. § 40. 

* 'AXXd KoX etiifvvfioi 9vrdfteit, irpCrrai 
Tpo^rjdcurai rtav de^itaw ^* airfft, inrb 
rijt rov tfxarht Tapovalat oi fiopipovrraA, 
KareXelipBrfcap H al dpicrepal inrb roO 
rbTov fiop^taBipmu § 34. Here mention 
VB simply made of the spiritual need, not 
of the animal or intellectual principle, 
which, as in the Platonic theory, waa 
antecedent to the materiaL As the 





Achamoth therefore having now received her forma- 
tion Kard yvwaivy 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, *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 archangelie 
counterparts of the ^ons ; these also peopled the psychic 
hahitat of Demiurgc, constituting the seven astronomical 
heavens, or ^Hebdomaa, or 'Avanavais, and in which the 
souls of the faithful and elect are reserved as in a place 
of rest; ^rtp 'AfipadfJL xal toi^ \onro7s oiKaioi^ rois ev r/} 
dvairavaei ovaiv ev rois oe^iois. Both the psychic or dextral^ 
and the hylic or siniatral 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- 
site elements, Kovtfxov koI (iapevovf dt^wcpepwv koI Karaxpepwv- 
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 TrdOrj, as the ^crea- 
tor deities of Plato were to the first matter ; also, Acha- 
moth with these various Tradi/, 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 thc triple progression of Valenti- 

elder it ruled ihe younger or bodily 
elemcnt, oi> ^dp &v Sipx^^rOcu Tpea^urepov 
inrb ycurripov ^uv^p^as etoirev. Tim. 34 0. 

^ See p. 164, n. 3, and cf. Plato, 
Tim. 40 A : tov fih oOif Oelov rijv irXeUr- 
rriv ISiav ix irvpds direipyd^ero. But 
tlils element as an object of sense, was 
Aproduct of the Creator. Ib. 31 B. 

* In the later Pythagorean symbo- 
lism of particuhir nimibers, the Jfeh- 
domad typified periodical Time, and 

Athene, the impersonation of the Di- 
vine IhioAf pp. xxii. xxyii. r^ 8i ipdofid' 
da Katpoy Kal ^kdrjvajf, Stob. Pkyt. I. i. 
10. 'kdifini also, as the Egyptian god- 
dess Neith, the mundane Divine soul, 
was called i^dofids. Plut. de Is. et Ot. 

8 Did. Or. § 18. 

* Twv hk BviirCjv r^v yiveaip tm 
iavrov ycvvi/jfAaffi irffjuovpyeiy wpoaira^eif, 
Tim. 69 0. 


as expressed in Bythus, the Pleroma as repre- Hebdomas. 

>y Soter, and Aehamoth, the more immediate 

►f this lower world of matter. 

Hebdomas of 'Demiurge also has its counterpart 

?latonic theory ; only the Fhilosopher shews that 

t no other heavens, than space circumscribed by 

letary 'orbits; but the Gnostic had always held 

to was ^blind to the spiritual sublimities of a true 

his more material views therefore were subli- 
ind the seven heavens became under Yalentinian 
it no mere matter-of-fact orbits, but ^angelic vir- 
[ powers. 

Clementine homilies endeavour to give a Catholic 
on to this notion. There the Creator is exhibited 
ing the worlds with six ^intercalations of time; 
being the true Hebdomas or 'Avairauai^. The 

however of the Jews may have supplied the 
having first received it from the East. Thei>-44,i. 
of Paradise in the fourth sphere, or true mean, 
.oubtedly Cabbalistic ; t6v Uapaoeiaov virep TpiTov ib. 
ovTOy from whence also Adam received the animal p. 45, 1. 

s the ordering and disposing of the world of 
which was deemed whoUy •derogatory to the 

Kcd oi'payoifS KartffKevaK^Ku, * roift di ^Trd oipoMoifS ovs (tvai 

6v Arjfuovpyoy eXyai \iyov(ri. vorfrois iyocpoM) tpaauff dyYiXovs avroifs 

inrorideyTai, €k)mpare 45 with 44. i. 

K^kXovs dylaovs KarA TJiy tov ^ XpoyiKois i^ hLa^rrijpLaavy awreKti 

iX Tpiir\a<riov Sidffraxrip ixda' Thy Kbcfiov, airrhs dydwavffis c^ xal Tbv 

•. 3^ ^- Mfi€vov &T€tpov al(3va ciKdva IxW 

Si airruv iKd<rr<av TOii^at dpx^ (Sv Kal TeXevri^. . . . tovt6 itrriv 

\K€v e/f tAs x€pi<f>opdLS, &s 17 i^bofidSos fiv^rT-fjptov' aMs ydp i<mv if 

Uodos ij€i, ijrrik oCaas, SvTa riSv 8\(av dvdTawris* «j TOii iv fwcpQ 

Xiprrfv fiiv e/s t6v Tepl yrjv fUfiovfUvots a^rov rt fUya, airrbv xa/)/fc- 

iu» y €ls rbv S€&r€pov inrip rou €ls d»dTav<rtv. Clem. XVll. 9, 10. 

). .38 c. 8 So Stob. speaking of the Platonio 

yrol inrarafUvoi, djs 8^ rov theory, vovs o^ 6 Oebs, x<^P^^ etdos, 

f rb pd0os TTjs vorjrrjs oif<rlas rb di x^^P'*""^ dKovi<r6<a rh dfuyis irdffyfs 

'Ot. PORFH. V. Plot. 16. ii^i;t, Kal firfi^vl rQv fftafMTiKWV ffvfk- 




Dereiop- Majesty of the Supreme Being, was effected without the 
°£viL Pleroma, aud Demiurge was the unconscious agent, per- 
forming his functions in entire ignorance of the Divine 
^iSeah or archetypal forms, as well as of the Supreme 
Bythus. The notion that he imagined himself to be the 
Supreme and only 6od, 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 >|^i;^cicov9 
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 discretive 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, ra TrvcufiaTiKa r^ 
TTovvipla^y 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 *the Holy Spirit, which we are charg^ed 
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 'annihilate 
matter. The distraction of Achamoth was descriptive of 
the blind but continuous KivnaiSf with which matter was 

avfiTa04s, Phyt. i. il. 99. 

* 'irYifOiflKhai auT<3w {TrU. a&rbw) rAf 
U4as iSw iirolei, xal aMpf r^ firp-ifHi, 

P- 45- 

' Koi ToteT iK T(3w {fXiKQWf r6 fiip iK 

TfjS \&TrfS OlVt(i>5eY KtI^IOV TWCVfiaTtKii 

T^ TO^rrfplaif Tpds d ^ TdXri ^fuw' 816 
Kol \iy€i 6 *AT6oro\oSf koI fi^ Xi/rctrc 

r6 TW€vfta t6 dyutw toO Ocov iw tf ia^pa" 
ylff67fT€. Did. Or. 48. 

' p. 59. A notion quite inoonsistent 
with the pre-ezistence of matter. If 
matter had an etemal existence, it conld 
not again be annihilated, (TVm. 5^ ▲,) 
as is stated ezpressly by Ibekaus to 
have. been a tenet in the Valentinian 


according to the ^PIatonic theory, before it wasFormfttion 

. by the infusion of the mundane rational soul, L 

which it was reclaimed by the harmonising action 

It was matter in its subjective aspect, ever 

ind changing, even before it had been endued 

plastic properties of life. It was in this way 
uiropia of Achamoth was causative of the first or 

nrorld being now reduced into order by the orga- 
of the TraOfi of Achamoth, Man'8 bodily nature 
; created. And Plato still gives the key-note, 
lief that Mind existed antecedently to matter, was 
on the necessity, that the 'dominant should pre- 

subject; for the intellectual and vital principle, 
I of Man, was first evolved, the gross inert element 
tTf organised as his body, was an after-product. 
so in the Cabbalistic Book Zobar» the first Adam 
o have been formed of ^Light» and of the com- 
Jements ^of all the Aziluth^ or worlds; as ideal 
ad an eternal existence, so man's subsistence in 
ne idea was from everlasting. And this would 
have been the heresiarch^s meaning, when he says 

choic Man was formed by Demiurge, ovk awo 
rij^ ^fipa^ ymt aX\* airo 7^9 aopaTov ovaia^^ airo p. «. 
lerov Kat pevarov Trj^ v\fi%' not from the dry dust 
urth, but from the unseen substance of procosmic 
over which the Spirit of God brooded, when the 

2 E. and cf. p. cxxvi. n. i. 56; also the PhiloDic Logoe, which oon- 

4 0. 36 E. tained a fruitfol germ for after deyelop- 

ea {Ivee) fcietut eti Adam ment; being designated in ▼arious parts 

Utu, fui wpra tpUndarem, of his writings as, Ui4a tQw ISeup, rijs 

oh. IV. c. ir. see xiii. liv. Iv. /laKoplas ^6ffe<as iKfiayeXw, dTa&ya^T/taf 

ix. cxvi. and p. 134, 1. Cf. futfds, 6 Mpwros 6eoO, vl6s OeoO, rh 

ootion, p. cxvi. n. 1. rtav Bm-w rp«<rfi&repoif d^jnfTWf d^h^afus 

lect. VI. c. xxxiii. 4, 7, and OcoD, rthros roO Kdfffiov vorjrov, tUuiv, 

I Indian Mcuroprotoput in ffKid, Tapddety/ia, dpxhviros, iiia ipfiii' 

ited by Pobphtbt, from veih, dyyeXos fiefflnfs, Ze&repos Bebs, if 

\ in QftOBMUB, Phyt. i. iii. rtay SKm ifvxA K,r,\. 


Maii's triple division of his nature into body, soul, and spirii^ those 
dMtiny. that were under bondage to the first, or the chotc, were 

^Tm! wholly out of the reach of salvation ; the psychic or animal 

man, as the Church Catholic was called, was only so far 
salvable, as he made choice for himself of good, edv ra 
fieXriova eXrjTai' but then there was no admission for 

P.59L him into the Pleroma; he had his Rest in the Mean, or 

MeaoTti^, 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, jfwpiioeiv irpo^ ra ofxota^ 

p- ^ f • 0. like the choic, €cs Ttiv (pOopdy. The spiritual, that 

is Yalentinian heretics, alone were admitted into the 
Pleroma, from whence their origin was dated; for ^at 

pM- 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 

Dwtxxxu. lY^Q angels, their consorts. Numerically therefore the 

7. "***^ sum of the elect was #cot' dptO/uLOv dyyeXwv Qeou. 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 iv 

p.64. /uLeaoTrfTh 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. 68. 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. 

nkM-50: The moral efiect of such doctrine was pernicious iathe 

extreme ; IrensBus 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. 


But Hippolytus either draws the veil of charity over the Theory of 
more secret working of Gnosticism^ or in Italy its votaries ^°"P"^ ^°' 
fifed, M nan caste eaute tamen, and paid a greater regard 
io appearances than in the provinces ; for it is remarkable 
that the Bishop of Portus, foUowing as he so frequently 
does the aecount of Irenadus, and transcribing long extracts, 
Btops short at these cbarges 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 
SQUy his page with topics that it must always pain the 
Chriatian to read. For this reason we also may omit 
thoae details upon Valentinian and Marcosian immoralities, 
that foQowed in natural course from their ideas of inde- 
feetible privilege. 

The Yalentinian viewof inspiration was quite consistent 
with the rest of the system. For the govemment and 
disposition of the affairs of life were wholly under the 
gnidance of Demiurge, whose profound ignorance of every 
thingabove his sphere prevented him from having any know- 
ledge of the spiritual substance imparted by Achamoth; 
upon the principle indicated by the Apostle, ^itxiko^ ^«icor. u.i4. 
it^pmwat ov ieyerai tcc tov irveviiaTo^ tov Qeov. There was 
•omething, 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, aa Prophets, Priests, and Kings. But the spirits of 
the prophets though subject to the prophets, were no 
; tabjects of the Demiurge; hence they uttered indifferently 
I that which was dictated by Achamoth, as in the sugges- 
tions of the seed they bore within, as well as the psychic 
and merely natural ideas that their human soul derived i cor. til «, 


ftom Demiurge; adopting possibly the notion from S. fi;^^ ^^* 

lCor. iLlO; 

Paul's words, who speaks of himself at one while as giving v. 4. ' 



Piato utterance to the mere human suggestions of intellect, 


foUowed At auother to the inspiration of the Spirit, while in another 

" place he declares that he speaks the wisdom ov tou aUovo^ 

icoi:ii.& TovTov, but thc wisdom of God; words that the Valentinian 

would interpret of Achamoth. It will not be necessary to 

ppjj^. 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 sysfem, in many of its notions, resembles the scheme 
set forth in the Timseus of Flato; 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 AII Thipgs, and 
AU 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 
systcms of philosophy for an explanation of the Valentinian 
theory; for it symbolises rather with modcs of thought 
prevalcnt in Grcece; 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 Hippolytub says, without Koi ydip UXdrcjw S\ws iw r^ Tt/iaUfi 

any misgiviDg upon the subject, l^ffTi ri» ILvOay6pa» dTCfxd^aro' roiyapcw iral 

pkhf odv ii OvaXevTlvov atpeffn UvOayopi- 6 TlfMatos aMi iffTty avTtp Ilvday6p€tos 

K^v ixovira xal TiXanavtKriv t^v vT6d€<riv, ^ivos, PkUot. VI. 21. 


Avesta. Like Plato, Yalentinus acknowledfi^es a imiutiye 
ritual principle, as well as the mere psychic soul ^""^^^ 
imal; like his master also, he leaves the origin 
wrapped in mist and obscurity, though he seems 
lught that gross matter had its origin in time, 

space that it was to occupy, its ideal forras, 
}, and g^eral characteristics were etemal. The 
;n iEons have been very generally referred to 
•f Plato, and in several particulars they harmonise 
sly with the views of the great master, than with 
of tbe neo-PIatonic school; the Mons of the 
Eind the idea of the Universe, as it subsisted in 
i, together, are not widcly different from the 
:ies of Plato. 

mitative principle, that Yalentinus adopted from Did. or. 33. 
lient systems of philosophy, is an idea of perpetual 
e. *The entire universe was held together by 
inks. Each emanation was a copy of the pre- 
id a model for after developraent. Thus Bythua 
ted in Monogenes or Nua, and the two by a pro- 
i development became the Tetrad; this summed 
Qits the Decad, when a fresh series comraenced, 
iccession of another initial pair constituted the 

Various instances of this reproduction will be 
1 the account of Irenseus. The sarae mode of 
s perceptible in Plato. The writings of Philo p. xivii. 
berless instances of it, and it was principally from 

B Jove'i reproduction of Ztfumt, HiPP. Ph, VI. 9. Apelles per- 

nc, ff. Or, I. 95, tbeOrphic ceived the analogy between the Orphic 

and Simonian notion of a fint principle 

1KIUM19 bpdjpLtwot Ma koI of light, and adopting the idea of the 

m, in Phadr. 137. Mage, he designated it in the nomen- 

i. I. 490 ; and one of the clatnre of the Greek. 
sUet ; (repop Si T(>pufov rh» ■ See Indez, InUUUive principU of 

[TT. Ph, X. 70. Cf. also GnogHciitn, and compare the dosing 

n, 1. 16, ?9, 44 ; iffTi di ij wordfl of the TimcBm, infr. 368, 9, alflo 

rofut rb vGp Karii rhv Plat. /«. H 0$, p. zxiiL n. 3. 

I. * 





this magazme that the Gnostie drew his ideas; unless 
indeed the question be open to argument, whether both 
Onostic 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 featur6B of Gnosticism. 
Even in China, traces exist of a primitive theology, in 
which the very feature now under discussion ^is as 
strongly marked, as in the more polished periods of Plato 
and Philo. 

Yalentinus 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 MarcuSi • 
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 renaisaance in Egypt, and from the 
Cabbalistic trifling of the Jews. Here again the reader 

^ See the very interestiDg work of 
Dr BowLAND WiLLiAMS, Ckrittianitjf 
and Hinduitm, c. t. 

' There is Bomethiog very Yalen- 
tinian in the foUowing notions of the 
Chinese philosopher Lao-tseu, who was 
probably a contemporary of Ptthaoo- 
BAS, and to whom even Remusat assignB 
an antiquity of 3400 years; certaioly 
Lao-tseu never could have heard of 
YalentinaB, yet he taught, ''Avant le 
chaos qni a pr^^d^ la naisBance du ciel 
et de la terre, un Beul 6tre existait, 
immense et Bilencieux, immuable et 
toiyourB agiflsant. CeBt la mdre de 
Vuniverse. J'ignore Bon nom, mais je 

le designe par le mot Baison . . .L*homme 
a Bon modMe dans la terre, U terre dani 
le ciel, le ciel dans \& RaiBon, la Ralson 
en elle-mdme." Abel Remusat, Milangti 
Anatiquea, i. p. 94. Compare also Le 
Pfere Tachabd, Voy. de Siam, vi. 213, 
who mentions three termfl, regarded 
always with reverenoe by the SiameBe; 
the first of which means, Ood, the 
second, the Word of Ood, and the thinl, 
the imitaUn' of Ood. These analogiefl, 
from whatever source derived, are 
fltriking, and they were referred by the 
first Jesuit Miflflionaries to the mimeUc 
attempts of other influenoes than philo- 



need only be referred to the notes» as these different Hutripie 
peciiliarities are obseryed in the text. pnnc ip^ 

One more system has been described to us by Irenseus» 

which in most points is in direct antagonism with the 

Tarious syBtems that we have been considering. These 

haye been seen to combine the different intellectual and 

religious systems known to the second century ; Marcion, a 

native of ^Sinope in Pontus» now of historic interest, who 

came to Rome in the Pontificate of Anicetus, took the 

oppoaite course of evolying a spurious Christianity by a 

kind of centrifugal process» that eliminated not only every 

'heathen and ' Jewish element, but every Christian doctrine 

ind tradition, that clashed with his notions of the truths 

that any Revelation from the good 6od ought to teach. 

GnosUcism 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 

notiona to Cerdon the Gnostic. So we observe again, the 

God of the Jews is Demiurge, but he is associated with 

*two otherSf the Good Deity of the Christian Revelation, 

aad the Evil God of heathenism» which last was also the 

qoickening principle of his fourth dpxn» ^^ eternally 

subsiating matter. The statements of the ^OId Testa- 

ment were considered to be inconsistent with the characters 

> EnrHAViUB, ffcer. 47. 

' Sdll hif idea is referred to Stoidsm 
by TiBTULLiAjr, Prcner, 7; fee p. 953, 
n. i; aiid by Hipfoltcus to Empe- 
n. 134, I. 

' Hli hfttred of Judaism led him to 
% rigid fast upon tiie Sabbath- 
dfty. Id Epiphaviub, Hcbt. 47, for 
wjf^daM a Kol t6 ffdfi^TOP Krfp&rTti, 
read, «ird r6 ffdfifiarop; for oompare 
tlM eequel, rb M cdfifimrim tnirrtiki. 

* Knra. Meer. 43. See p. 9i6| 1. 
Conipare mbo Ctfbiav ad J^hai, 1, 
Tind. OatA. in. 116. 

** He wrote his work entitled Anti- 
theset, to mark this contrast. It con- 
siflted apparently in a citation of paa- 
sagee from the Old Teetament, that 
offended hie notions of the Tnith and 
Goodness and Mercy of the Gospel. So 
BauB| Wir wisien daker nur 90 viel, 
dasi ea tich in dtn Antithesen um den 
QegensaU der Oerechtigkeit des WeUsehdp' 
ferSf und der CHUe des iroAren Gottes, 
und die DwrchfUhrung desselben, dvrch 
eine Rtihe einander gegeniibergettdUer 
Sdtge des A. und N. T. handeUe. Chr. 
Gnoeis, p. 250. 



Docetic of ^Goodness, Wisdom, and Power, that are alonc 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 '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 
^fifteenth year of Tiberius, when Christ being sent down 
by 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 Mon 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 
received nothing from earth, and ^was in tio sense born of 
woman. Consistently with this the heretic ^rescinded the 
genealogy of Christ in the opening of St Luke'8 Gospel, 
which he then made the basis of his own, as having been 
composed under the eye of St Paul, the zealous opponent. 

fi. «6. 4. 


II. 41. 


^ See Tkrtull. c. Marc, ii. 5. 

' InquiufU Marcionit<B, Deus nott^f 
eUi non <d> initiOf etH non per conditio' 
nem, sed per $emet ipmm revelatua ett in 
Chrigto Jem, Tebt. c. Marc, i. 19. 

' Tebt. cMarc. i. 19, iv. 7. Epiph. 
Bcer. 42. Hipp. PMl. vii. 31. 

* See the sense attached to the term 
fiea-lTris by Mabcion, p. 217, 3. Com- 
pare also Hippolttus, us Mptoiro» 0a- 
vhfra Xiyunf oifK 6vra dyBpunroif, Koi u;s 
i¥capKO¥ 5o/c^ei ire^ydTa, oHr^ y4p€<ri¥ 

inro/xclpatfTa, o&rt wd$os, dXXd r^ ioKfu^. 
PhU. X. 19. • 

^ Machcera non ttylo mus eM, Tkbt. 
Prcescr, 38. Cf. p. 4, n. 3. The reader 
may compare the abstract made by 
Epiphanius, <cf. also ff(gr, 43, 9) of 
the several texts from St Luke, and 
from the Pauline Epistlra, that were 
altered by the hereeiarch to Buit his 
viewB^ also the Marcionite Gospel in 
the OoiUx Apocryph. of Thilo, i. 



as he considered, of the Law of the Jews. Like the Hatredof 
EDcratitse» and the TherapeutsB of Egypt, he forbade andof 
'the use of animal food ; and his views of the inherent ^"""'^* 
malignity of matter caused him to deny the rcsurrection p- »8- 
of the body ; and to assert the fneterutomatosis of the soul Epiph. h». 
as a purifying mean ; he also condemned marriage as tend- 
ing to extend the dominion of evil; and he was so far 
a ^detestatar nupHarum, as to refuse baptism to all who 
were still 'under the marriage-vow. He aifected to cele- 
brate the Eucharist, but it was as the Encratitse or Hydro- 
parastat»» using only ^the 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 eomplete remission of sins might be ^repeated indefi- 
nitely. Trenaeus says that some few martyrs had been n. 963. 
taken from among the ranks of heresy, though he refers 
the fact to accident; he may not improbably refer to 
foUowers of Marcion, to whom Clement of Alexandria 
alluded, ^if 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 
Caiuy Esau, Core, Dathan, Abiram, &c., who believed his 

^ Mt^K^tt ya/uup, re/ryotV, drix^aBai 
fyitftHTur (?r 6 Ocdf iicruFtv €lt fierdr' 
Xf^ roif wtffTois, Again, Td ppibfJMTa 
TopaiTwrBai roi^ ivwroO fiadrp-dLS diid' 
nn, Va fiii ^ytaci oiafid n Xelrf^apop 
fvx^ im-i ToO SrjfuovfiyoG K€Ko\afffjJvris. 
HlPP. Pk, vn. 30. 

■ TiBT. c. Mare. vr. ag. 

' Neminem tingii nisi codibem aut 
ipadoitem, morti aut repudio baptiema 
rtiervat, Ib. c. Marc. nr. 11. cf. 34. 

* fiwrr^pia di SrjBev irap* a&np iiri' 

T€\€lTat T<2v KaTflXOVfiivUV bpiiSVTW 

vhaTt hk ToiToii iv rots fivffTriplois XPV' 
rcu. Epipuan. ffcer. 4«. 

' 06 fidvov ii rrap* a&rtp iv Xovrpbv 
iidoTOAf dXXd Kal ius TpiQv \ovTpi2v, koI 
iTiKttva, i^€<rTi 5t66vat irap* airrois ry 
^ov\ofiivip, Ihid. 

• Strom. IV. 4. Bp. Kate on Clrm. 
Al. p. 276. 



Marcionite prcaching ; while the souls of the Just under preceding 
_^!!^ dispensations still continued firm in their former belief, 
and were left as Spirits in pHson. The Law and the 
Prophcts 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 : 
Erp KvpWy fiia TricTTis, ev fiawTKTfia, eh Xpurro^f eU Qeo^ 
Kat Trartip wdvTwy, 6 ejri iravTtov Koi Sid ndvTwv, Kal €¥ 

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 ^afler the 

^ Compare the reproachful term ap- 
plied by him to S. Mark, HiFP. Ph. vii. 
30, cited Vol. II. p. 6, notes. His 
Gospel after S. Luke, in one yolome, 
and the Pauline Epistles in a second, 
constituted his canon of Scripture^ rai^ 
Tcuj 5i Tcus 5v<rl ^lpXois Kcxp^cu, 
Efiph. Ifcer. 43. 

* ij Si aipeats Ihri koI vvv h re 'Pc6/bi|7 
Kal hf r§ 'IraXl^, h Aly^irrtfi re Kal iy 
UaXaiaTbrg, h 'Apa/9/^ t€ Kal h rg 
^vpl^, 4y K&irp<fi re Kal 8i7/3at8c, 06 pAjv 
dXXd KoX hf T$ Jlepffldif Kal iv dXXocf 
T^irots eitpLffKerai. EPIPH. ffcer. 43. 
The heretic was to this extent as good 
aa his word ; when excommunicated by 
hifl own father, the bishop of some 
church in Pontus^ he went to Bome, 
and having been refused communion 
with that church, he uttered the threat, 
ffX^ffu T^¥ iKK\7ffflap vfuap, Kal poKtS 

(TxUrpM h airr^ elt rbv alwva. Epiph. 

ffcer. 41. ThiB Btatement oeriainly 

reads like the truth, and in the same 

degree TSBTULLiAJr^s account (Prcner. 

30) withdraws into the region of im- 

probability; he reUtes that Mabcion 

contributed to the common stock of the 

Roman church 200 sestercee, which 

were restored to him on his ^eciion. 

According to Epiphaniub he camc to 

Itome under the known ban of excora- 

munication. It has been supposed 

that the history may relate to Gerdo. 

Lardnkb, Hi8t. of Her. ix. 3. But 

Tebtullian speaks of Eleutherus as 

the Bishop of Bome, who succeeded 

to that see, certainly not before a. d. 

170; and Maboion had studied under 

Cerdon, and had ab*eady begun to 

spread his poison at Bome, thirty yean 




middle of the fourth, notwithstanding the severe edict of the Viuiity 
'emperor Constantine. Justin Martyr wrote a treatise against Bect. 
this heresy ; Irenseus contemplated a similar work, though 
it seems never to have been written; and 'TertuUian, hav- 
ing composed two previous treatises, wrote in the third 
instamce his five books c. Marcionem; which however are 
no \erj 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 fancifuUy 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 roore 
diflfuse than necessary, in treating upon a subject that 
indudes within its grasp the entire history of ^aneient philo-. 
sophical speculation. 

^ A.O. 330. EUBEB. in Vit, CoMt. 
m. 64, 65, gives the edict which de- 
dftres their conTeiiticles to be confis- 


otod, wiUi their books; but the yery 
rigonr of this edict possibly gave re- 
Beved ritaixtj to an otherwise dying 

' Primuin opnBCulum, qiuud pro- 

peratura^ pleniore postea compositione 
reecideram, &c. c. Marc, i. i. 

• ^e^ii^airi Si Kar* airrhp riaif "Kpur- 
rcoyfair iroXXo2 fiiv koI AWoi, alperiKol 
di iK TTjs waXaLas ^\o<TO<f>ias dyjjyfUpoi. 
PoBPHTB. V. Plot, 16, and Tkbtull. 
Prcescr, Hoer, 7: Ipta dmique hctretet 
a phUoeophia evhomarUur, 





Thb materials for a life of S. Irenteiis, that have come q^ onen- 
down to us, are very scanty. We know little else for ^^®.^****^" 
certain, than that he was Bishop of Lyons in Gaul, during 
the latter quarter of the second century. And this datum^ 
vague as it may be, gives a probable refercnce 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 Bome, but to the 
churches of Asia. So also the acquaintance manifested by 
Irenseus with Eastern languages, involving not only a re- 
spectable knowledge of the Hebrcw 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 Eiprivaio^, 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 philosophcr 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, Irenseus 


cliv LIFE OF 

Probabie apologises for his roughness of style, as betraying the eon- 

scious imperfection of a writer, who is not handling his 

own vemacular 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 

or.vngm.iL 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, 

ib. 7rai9 wv €Ttf hc remembered Florinus as a fellow-hearer of 

Folycarp. Florinus was, doubtless, his senior, for he 
speaks of him as a person of some mark, and of courtly 
statuSt Xaiuiirpm irpaTTom-a €V Tfj fiaaiXiicri avX^, 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, Irensus was 
not less perhaps than sixty years of age. The tone also 
of the extract from his Uetter to Victor, Bishop of Bome, 
at the same period, marks rather the experienced Bishop, 
addressing himself to a brother whose preferment to an 
important see was of recent date. Irenseus would scarcely 
have thought it necessary to stimulate the vigilance of 
Victor a/ter 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. 

8. IBENiEUS. clv 

was probably communicaied soon afler Victor^s accession ofbirth. 
to the pontificate ArD. 188. If therefore at this date Ire- 
nasQB had attained his sixtieth year^ about 128 a.d. would 
be indicated for his birth. But in the body of his work 
e. H€er. he speaks of having heard Polycarp, already far 
advaneed in years, ev tti irpwrri rifx£v i)Xi«ci^, and the term 
has been identified more closely than the phrase can justify, 
with that used in the Epistle to Florinus, Trm; wv in. For 
the author himself explains the expression as meaning 
^early life, extending to about the thirtieth year; at least 
it is impossible to obtain any more satisfactory meaning 
than this from the transIator's words, quia autem triginta 
annorum iBtas prima indolis est juveniSf {ori Se Tuiv Tpia- 
Kovra €Twv ij tfKiKia irptaTri Ttj^ SiaOeaews ecTi v€asi)> It is 
the *cardinal point that separates the youthful from the 
formed character. It is not necessary indeed to suppose» 
that Ireneus spent the whole of this Trpwrri liXiKia 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 'eighty-six years of age when he suffered martyrdom, 
A.D. 167» may have survived the departure of Irenteus from 
Smyma for ten or fifteen years, and yet have been more 
than threeecore yeare cmd ten, when oiu: author last heard 
the sound of his voice. The expressiou therefore, ev r^ 
irpwTrf riiAwv ijXiici^t, in no way militates against the suppo- 
siUon now advanced, that the birth of Ireneeus may be re- 
ferred to an earlier period by at least ten year% than has 
usually been deemed possible, and that a.d. 130 is no very 
unlikely date for this event. 

1 8o EusiBius ezplains ihe phrase &^o-t\KOina koX H ^ ^" «oi/XeiW 

by rarA rV rcAy iiXiKUuf, ff. E. Y. $» «^V» f«* oHdhf fi€ ^I<ci7<re, koX T<3f 

* Ab in DA]m*B expreasion, St^a/xai /3Xa<r0i;/i^a4 t6i' /3a<riX^a ftov, 
Ntl mazo dd eammin di nottra vita. r^ ffiixrarrd fie. S. Polto. Makt. Vind. 

* Compare the memorable words, Caih. m. 79. 




Cousecrat- It is usclcss to investigatc, with ^Massuet, the proba- 

bilities of his ordination ; 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 'Benedictine establishes; it was by 
necessity therefore, and not in consideration of the potior 
principalitaa, that the church of Lyons, in such a case» 
would apply to Rome for the consecration of a successor 
to its martyred bishop. Whether he was sent to Rome 
for the express purpose of consecration, is, to say the least, 
doubtful. Certainly he was charged with a letter to 
Rome 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 ^eipnvrj^ evcKa: 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; koI irapaKaXodjuLev €)(€iv 
ae auTov ev irapaOeaeh ^riXiOTrfv ovTa r^s oiadff«[f79 toS Xpt- 
aTov, Et yap riceljuLev ^tottov Tivt oiKaioavvtiv TrepnrotelaOai^ 
CDS wpecrfivTepov CKKXrjaia^f owep eaTiv eir ai/ro), ey irptaToi^ av 
irapedefAeda. No doubt he went to Rome, for it is impos- 

' Diss. II. § 6. 

« Ib. § i^i6. 

' EusEB. JST. E. V. 4. 

* f. 1. T&wov, q. d. Ifwe could think 
thal a fyurative name conferred good- 
netSf we would emphatically cominend 
to you 'Elprjyatos {Sirep iarly iir* oi>r<p), 
aa a presbyter of our Church. At least 
the temiB UBed, conveyed to S. Jeroine 
the idea of a play upon the name; 
Irenams Pothini Episcopi^ qui I/iigd\ir 
nensem in Gallia regebat Ecclesiam, pres- 
byter, a marfyribus ejusdem lori, cib quas- 

dam ecclesice qumstiones legatus, Romam 
missuSf honorijicas super nomine suo ad 
Eleutherwn Episcopum perfert literas. 
Posfea jam Pothino prope nonagenario 
ob Christum martyrio coronato^ in locum 
ejus suhstituitur. HiERON. de Scr. Eccl. 
It may be observed that the term, postca, 
is Bcarcely consistent with the idea, that 
the mission to Bome was originally 
connected with his designation to the 
see; but it ag^rees well with the solu- 
tion offered above. Indeed S. Jerome 
shewB that Pothinus was still aHve. 

S. lEENiEUS. dvii 

sible to assent to the opinion advaneed by ^ Valesius, that of Lyons, 
Irenseus, having been designated as the bearer of the ' ' ' 
epistle to Eleutherus, was preferrcd 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, ^y^alpeiv 
€K Oe^ <T€ €v iraaiv evxoficOa Kal aei irarep * liXci/^eyof TavTCL 
aoi Ta ypoiifjLaTa irpo^Tpe^^ofieda tov ad€\(l>ov lifxwv Kai koi" 
mvov Edptjvalov SiaKOfilaai» ^S. Jcromc, who was well ac- 
quainted ¥dth the Roman archives and Boman traditions, 
confirms the statement. Irenseus 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, beforelrendsus had crossed the AIps; 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 Irenseus, 
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 Irensus 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. ^FIo- 

OtlVOU Sri, i<f} oXoiS T^y ^<^'^ €T€aiV €V€V^KOVTai (TVV Tol? €7ri 

rdWla£ fiapTvpfiaraai T€\€iu>0€VTOif ElptjvaTo^ Tfjs KaTa 
Aoiycouvov tj^ o Ilo0€iv6% liyciTo TrapoiKias, Ttjv €7riaK07rfjv 
iiaSex^Tai. The clouds of persecution might have been 
lowering over the Church of Lyons, and many of its 

1 Noi. in Ed8. H, E. v. 4. the question, Who is the God of Chris- 

s Yajbisb. II. E. V. 4. tians? was, ^dj^ ^% A^ios yvfJiff-Q. £us. 

* Catal. Scr. aa in u. 4, p. clvi. H. E. v. i. 

* His anflwer before the tribunal to ' £U8. H. E.v.s. 

clviii LIFE OF 

Hi8 work members already in danger, but IreDseus eould scarcely have 
c.H«re«ea. j^^ j^ j ^^ j^ j^^^ ^^ greatcst necd, if the storm had already 

burat in its fuli fury, and its bishop been put to death. 

In proportion as this visit to Rome shews, as a pro- 
bable result, the elevation of Irensus to the vacant see, 
the proseeution of his joumey 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. Rather 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 ^^warijf} TaXarwv twv eairepiwv, and *Be- 
sangon 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 
Bome, and that, penetrating into every province of the 
Western Empire, were gaining head rapidly upon the 
banks of the Bhone. The work was written, as Eusebius 
has observed, during the Episcopate of Eleutherus, down 
to whom the Boman 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 ^Epiphanius 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, Jmmut, So far as historical fact is oonoenied, 

" Acta Mart. Ferreoli, Felicis, these Acta may be troBted. 
Prttibh, Ferut. Fortun. AchiU. Diacc. » de Mentur. 17. 

S. IBENiEUS. dix 

After the accession of Victor, the unnecessary severity Pasohai 
with which he visited those who infringed the Catholic yersy. 
nile for observing the Paschal fast and succeeding Feast, 
tiireatened the most fatal results to the peaee of the 
Church. The Asiatic Greeks foUowing the biblical, or, as 
was objected, the Jewish rule, brought the Lent fast to a 
dose, 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 Besur- 
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 
Cburch. On either side Apostolical custom was the plea ; 
and in the East appeal was made to tradition, traeed 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 

^ Tbe Churchee of Britain perhaps moDks at BaDgor, mentioned by Bkdk, 

were an exception ; where, in contra- H. E. ii. i, 

rention of tbe Nicene Cooncil, Vind. ' Afurpa rep/ioy^cJt, is the term 

Caik, IIL II, 15, the Asiatic role, as used by Soobates, y. 27, in describing 

baTing been reoeived with the faith the effect produced upon Yictor by the 

from the £a«t> was maintained ; it letter of the Adatica. 
caused the mdteorable maaiacre of 1200 



Paschai prcsent day been resolved in a cordial harmony. A letter 
was dispatched by Irenseus to Yictor 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 ^observanee 
threatened to isolate the Church over which he presided 
from the ^rest of the body Catholic. The letter fuUy 
effected its purpose of conciliation, as we learn from ^ Ana- 
tolius, who wrote about eighty years after ; but the ques- 
tion was finally disposed of in favour of the Westem view 
by the Council of Nice. 

The question of the fast involved the following points. 
AII ^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; ^lrenseus 
describes the variation as follows: o\ fAcv yap oiovTai fiiav 

^ 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 ; oif yiip fiSvoy T€pl r^t i}fi4pas 
iffTUf ii dpLtpiffpT^rfffii. 

* So P!Iu8EBiD8 assures ua, 06 waal 
76 Tots hriffKbirois "ffpiffKero. H» E. V. 
24, and S. Jeroite, Bi qui didcrepabarU 
ab illis, Victori non d^derurU manus. 
Catal. Scr. 

' Canon. Pasrhal. p. 445. 

* Ma8SUET'b authorities are eub- 
joined. Tt^i' hk T€ffffapaKOffTi\Vf t^iv wpb 
tQv ^irrA i}fJLepQv tov &ylov irdffxa w<rai5- 
Twt ff>v\dTT€iP €tu)0€p iKK\7fffLaf ip 1^17- 
ffT€lais SiareXoOo^a* Th,% hi KvpiaKds oi)5* 
8\(ai, oW^ iv aiV^ r^ T€ffffapaKOffr§. 
TAj Si f^ iffiipas tov irdffxa iv ^rfpotpaylqi 
BiaT€\ovffi xdvrej ol \aoi' ^Tffil 5i ApTifi, 
Kal d\lf Kal vSaTi t6t€ xP^^f^^^'- *'/>6s 
iffiripav' dWd koX (nrouSatot dtTrXas, Koi 
Tpiir\ds, Kal T€TpaT\ds vrepTlOevTai, Kal 
6\rfv Tifv i^Sofidda Tivis &XP^i dXc/c- 
Tpv6vu)v ifXa77^ r^s KvpiaKifi inipuf- 

ffKo^s. Epiph. ffcer. £g>. Fid. m. 
The fast was divided into three mem- 
bers; there was the iast of the wedk 
that preoeded th^ Holy Week, subjecfc 
to no yery seyere rule; the ^ripo^yla 
of the Holy Week^ which, with the 
former, was binding upon the whole 
Christian world ; and a third and more 
rigid fast that was obsenred by oompa- 
ratiyely few, and that consisted in total 
abstinence from food for one or moane 
days of the Paschal week. Similariy 
the Apostolical Constitutions, compiled 
at about ihe same djbte, and in part 
from ancient tradition, prescribe the 
form iv rais •^fiipats ofV rod wdax^ 
yrfffT€TkT€, dpx^fupoi dirb Sevripas fU- 
Xpi TTfs TapaffKcvifs, koI aaPfidToVf f^ 
iffiipas fi6v<i) xP^t^^^ ^^V* *<^ ^ 
Kal \axdvoLS, Koi rrori^ vSari' o&ov 
Si Kal Kp€wv dxixfo-Be iv ra&rais' iffU- 
pat ydp clffi vivSovs, dXX* oix ioprr^. 
V. 18. 

' Ep. ad Victorem. Epim:. Rom. 
infr. II. p. 473. 



IV ceiv avToui vtjareveiv* oi Se Svo, o\ ^e Kai irXeiovaip Fast. 

T€tTaapaKovTa' Apa% litxepivds re «rai WKTepivdi avfjLjuL€' 
n Triv fiiiepav avTwv. Considerable discussion has 
d with respect to the punctuation of this passage, 
ber T€(TcrapdKovTa should be disjoined or not from 
' Bellarmine considered that Ircmeus was not speak- 
>f that conventional kind of fasting, which admitted of 
ion» more Judaico, in the evening, but of rigid and 

abstinence from food; he therefore removed the 
na, and interpreted t^v ijiuLepav as consisting of the 
lays preceding the Feast of the Resurrection, or the 

hours during which our Lord remained under the 

of death. Yalesius, in his notes upon Eusebius, pro- 
) to substitute vriaT€iav for li/mepavy but the suggestion 
Lthout authority, and therefore inadmissible. Grabe 
prets tinepav indefinitely as timej seaaon; which, as 
luet observes, is not more satisfactory; and he then 
oses to replace the comma, and to take the words 
rding to their plain grammatical meaning ; i. e. some 
I cantinue thefastjor forty days, computing each day as 
rUing the houra of the night as well as of the day : 
observed that conventional kind of fasting, that does 
nvolve total abstinence from food, but permitted the 
of bread, salt, fish, and even fowl; the two latter 
l supposed to have had their origin from water, Gen. 
, 21. 

It is to this more indulgent variation of custom that 
observations of Irenseus must be considered to apply ; 

llLLARlf. df Bov. Op, II. 14. 
fm W €{fp€Uf oif fubvw T€pl rhv 
f TiSw rifi€fH2v ii(up<avovVTas, dXXd 
dwexh^ '"'^^^ iS€<rfidT<av oOx hfiolav 
hfovs' ol fih yhp, irdvrii itiyp&xf^v 
Toi' ol 5i T<3v inyj/ilrxiav Ix^t 
fi€Ta\afifidMovci* Twh 9i <rifv tcSs 
K<ii T<Sv irrriviiv diroy€6ovT<Uf i^ 
Kal a^d «rard rbv Miawrda yry^' 

VOL. I. 

vii(rOcu \iyovT€S' ol Bi dKpodp6<$rv koI <ii3v 
dirixovTCu' Ttvit 6i K<d ^ripo^ ApTOV /iSvov 
pL^TaKafiPdtvovfftV dWoi 8i oMi to6tov' 
fr€poi M dxpii iwdTrfs cSpat n^oTTeiJorrct, 
liid<l>opov Ixovfri T^v i<rrlav. SooB. JET. E. 
V, 72. The entire chapter is worthy of 
penisal, as ahewing that no definite con- 
stitution with respect to fasting was 
ever given to the Church by the Apostles. 


clxii LIFE OF 

Thetitieof although some protested silently against the increasing 


laxity, and continued the ^tipo<pa*yla through the entire 

quadragesimal period, excepting always the Sundays; 
the later prescription of the Laodicene Council accorded 
with this, 5ci TTcurav Ttjv TeaaapaicoaTtjv vfiaTcveiv l^ijpo<l>a'' 

Of the time and circumstances of the death of S. Ire- 
neeus 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 Feuardenfs account of the recovery 
of the relies of the Saint, from the collection of Chirurgua 
quidam Catholicus, who having saved them from the fury 
of the Huguenots {Hu-Gnoaticarum Jurore), 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 IrenaeuSy 
which speak of him as a disciple of Polycarp the Martyr, 
this title of honour is in only one doubtful instance ap- 
plied to Irenaeus ; and in a Synaaearion^ which mentions 
other names as belonging to the noble army of Martyrs, 
that of Ireneeus follows Justin Martyr, but simply as ^lre- 
nseus 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 Bdrton, Lect. xxii. » «CDOil-ii.^ | f ■ i , O ^ m i <^ |>0 

A.D. 203, p. 249. Oxon. 1833. ^ ^-..Q^J and of the BUhop, Saini 

« DODWELL conaiders that it came /J^^/iy^,. Cod. ,^, 504. Brii, 

in from the margm. ^/f^g 

S. IREN^US. clxiii 

mentioned, and the author of the Qu. et Besp. ad Ortho- ai^Ued 

domos^ as also the later statement of Gregory of Toiirs, and '- 

certain Martyrologies. The fact that Tertullian, Eusebius, 
Epiphanias, 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 Irenaeus 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 Irenaeus 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 bas already been shewn that the work of Irenseus, 
e. HeareseSt must have been written between a.d. 182 and 
188; Le. between the fifby-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 intemal 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 ^(»cumenic 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, tt. 'iKcyxpv koi 
OFaTpair^ Ttj^ yl/ev^vv/jLov yvwaeo)^, Andreas of Csesarea, 
John of Damascus, Photius, CEcumenius, and the Syrian 

> Thus HiPPOLTTUS, thoagh Bishop of the Port of Rome, alao chose the 
CvrBek hkngunge »■ his medinm. 



Latin Fragments, all quote the work under the same title, 
ereion. ^^^ ^^^ authoF himsclf indicates it in several passages 
as the work proceeds. The ancient MSS. of the 
Latin Version designate it either as, Redargutio et Eversio 
falao cognominatce Agnitionisj or as, Exprobratio et Evereio 
falece 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''^ highest perfection, is 
in some dcgree 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 ev (iapfidptp SiaXeKTti). The antiquity 
of this version makes it invaluable ; internal evidence per- 
suades the judgment that TertuIIian wrote his Treatise 
r. Valentinum, after a.d. 199, with this version before his 
eyes ; Massuefs comparison of the two texts in his second 
Dissertation is very convincing ; when the translator trips, 
TertuIIian 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 
'Augustin 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 ^editor, that a Syriac version 

^ £p. ad Pompeium {de Cerdone). » Sunt qui putant, nec improbabilUer, 

* C. JuUan. Pelag. i. 3, 7. pnrter Latinam quinque Irenari librorum 


S. IREN-ffiUS. clxv 

may formerly have been in existenec. The gcneral simi- Pynao 
larity of extracts occurring in duplicate and triplicate rD^tJa. 
copies, pointsto one single original; andthe high antiquity 
of many of the cadicea in which they occur, is not con- 
sistent vfith 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 ' 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. II. p. 128), as being found in the 59th section of the 
third Book. 

The names of a few other treatises by Ireneeus, and 
some scattered fragments, have come down to us. His 
Epistle to Florinus, also known by the title tt. t^v fAovnp- 
^<a99 17 ir. Tou nTi elvai tov Qeov TroitiTfjv KaKvov^ has perished, 
with the exception of the small portion preserved by 
Eosebius, and found among the fragments in the second 
Tolume. Florinus appears to have so insisted upon the i 
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 *work tt. t^s oySodSo^t 
against the Valentinian Ogdoad. The solemn adjuration 

mierprtiatianem, aUeram Syriacam e»- * Compare Syr. Fragm. V. XV. 

itUis$e. Nam Ephrem Diac, Edeuenui Vol. n. pp. 435, 443. 

qni OroKe netciebat, integrum ez Lib. I. * ir <p koX iwiffijfuibeTau tV irp<6riji» 

{p. 67, V. Syr, Fraffm.) locum exicripeit, tQv ixoffrbXw KaT€i\ri<l>4vai iatrrbi' Sta» 

ifueruitque cap. vm. 7V. de Virtute, iox^, Eds. H. E. y. 10. 

Ma88. Diss. oni. 



OpuBcuia. to successive scribes at the end, has alone been preserved 
from it by Eusebius. An extract from an Epistle from 
Irenaeus to Victor, upon the lapse of Florinus, who was 
one of the presb^^tery of the Roman Church, is found 
among the Syriac fragments. 

The Paschal controversy caused the production of the 
treatise tt. tov axla-fiaTo^, addressed to Blastus, ^an Alex- 
andrian apparently, who was a friend and co-presbyter 
with Florinus, but sided with the Asiatics as rcgards the 

Paschal controversy ; as the Libellus added to the Prcescrip- 

^^ • 

tio of TertuUian asserts : Blaatua latenter Judaismum vult 
introducere; Paacha enim dicehat non aliter custodiendum 
esse, nisi aecundum legem Moysi, xiv. mensis. Theodoret says 
that he lapsed into Valentinianism with Florinus, but he 
misunderstood the words of Eusebius, who simply says 
^that they fell simultaneously, each subsiding into his own 
peculiar form of error. The third of Pfaffs fragments 
seems to have been taken from this ^treatise. 

Another treatise, tt. T979 eTrurri/^uiiyf , 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 
a\\o9 T€ in ^Eusebius; and 'S. Jerome confirmsthe emen- 
dation ; for the Syriac gives some notion of the nature of 
the treatise tt. einaTrifxfi^, and shews that it was no refuta- 
tion of pagan, but of Gnostic, and more especially of 
Valentinian, error. *The first of the Pfaffian fragments 
may be referred to this treatise. Tbe same two writers 

1 See Syriac Fragm. XXVII. 

* (Ji' r(y€iro ^Xapiyos, irp€<rfivT€plov 
iKK\riiTlas dTOT€<j'wi'. BXewT^j re ci» 
TO&rtfi irapaTXrfaLifi HTd/jiaTi KaTeaxv 
/liyos' ot Kal irXeiovs r^ iKKXrfclas tc/ji- 
i\KOirr€S ixl Tb ffip<Sp ^iriiyotf povXrffia' 
$dT€pos Idltas T€pl Tij¥ d\ijO€lav v€taT€' 
pl^€ip ir^tpibfia^os. EU8. H. E. Y, 15, 

» Gr. Fragm. XXXVII. 

* xpbs ''EXXi^s \6yos (rvrrofuaraTOS 
Kol rd fJuiXtara iyayKai&TaTos, (dXXos 
re) ircpl 'Exurrifyfiris ixtyeypofif^os, 
Kal iX\os 6p dwaTideucep ddeX^^ 
"NLapKiain^ roHpofia, €ls dx6d€i^tM rov 
dxo(rro\iKov Krjp&yfiaros. H. E. v. 26, 

^ CvntTa Gtntes volumen breve, et de 
Ditciplina aliud. HiEBON. Caial. Scr, 

« See Gr. Fragm. XXXV. 



also have recorded, that Irenseus dedicated a treatise Opuscola. 
to Marcianus, most probably on the principal articles of 
tbe Creed, it being upon the Apostolical Preaching, a term 
firequently applied to the early symbol of faith ; such a 
relic would have been of rare value if it had descended to 
ns. Two of the ^fragments published by Feuardent, and 
the 'second and foiu-th of Pfaff, may have been taken from 
this work. Eusebius again speaks of certain ^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 Irenceus ; also the fragments edited by Cramer and 
Munter ; 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 SiaXe^ei^, but because the latter was universally 
dassed with ecclesiastical, Le. apocryphal toorka, and the 
^former was not received universally as canonical. The 

1 Greek Fr. V. VI. 

• n»d. XXXVI. xxxvra. 

f r^f rp6s 'Eppalovt iTurroXfis koX rrjs 
\tyofUvris Xo^las ZoKofiurros fXpyifLO- 
w€^ Ib. — RuFFiNUSrendereddcaXe^^av 
u DuUoffut; JsBOMB, as Tractatus, but 
itaXiytffOai is io preach; EUB. ff. E. 
Ti. 19 ; and the Homilies of OBiaBN are 
tenned Ziaki^tiSf t&. 36; a Dame given 
to them i^iparenily by their author. 
See S. Basil. deSp.% 73. Vind. Caih. 
I. 438. 

* The Ck>uncil of Laodicea reckoned 
it among the Paoline EpiBtles, Vind, 

Caih. I. 476, as did S. Athanasius, ti. 
465, and RuFFiNUS, ib, 580. But S. 
Jebome says in hijs Epistle to Paulinus, 
PatUus Apostolua ad aeptem Ecclesiaa 
icribit, (octava enim ad Hebrctoa a pU- 
risque extra numerum pomlur). Vind, 
Cath. I. 486. S. AuGUSTiN confines 
these doubts to the Latin Churches, Ad 
ffebrcBOB qwoque Epietola quamquam non- 
nuUis incerta tit. . . . nec m>ovet auctoritas 
Eodenarum Orientaliumf qucehanceUam 
in cawmieia habent. De Pecc. Mer. et 
Bem. 50, ib. U. 36. The yariance may 
be traced to the absence of the Apo8tle*s 
name, and oertain ezpresBions that were 

clxviii WRITINGS OF 

Opuscuia. main work of Irenseus contains no clear quotation from 
this epbtle, that may certainly be referred to it; and for 
this reason perhaps, Eusebius, as fully believing its canoni- 
cal authority, adduces Irenaeus, an unexceptionable witness 
upon a subject that had not passed unquestioned in Westem 
Christendom. Eusebius mentions no other works of Ire- 
nseus, but ^his words scem 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 exclusiou 
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 

np.400.4». 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 ; 
intcmal 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 
'Demetrius, 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 coUcction 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 

Bupposed to favour the severe DonatUt unknown in the Greek and Oriental 

view of the irremissible character of sin Churches. 

after baptism; a schismatical notion ^ Kal rd fU» els iifitripiuf i\&6trra 

that was very troublesome in the West yvuaiM tuv ElpriycUov roffavra. v. 26, 

and in Africai but was comparatively • Gr. Fr. VL VIL 

8. IBENiEUS. clxix 

gidde-book perhaps for the catechetical instruction of the OpuBcuia. 
jimng. The silence therefore of these two writers is no 
conclusive evidence against these fragments, taken as they 
are from a work ir. iriaTewSf the very name whereby writ- 
ings upon the elementary doctrines of the Ghristian 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. 

Irenffius, 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 6aul, 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: hniy- 

«ycXTac C€ o airo^ €k twv Ma/Mciwyo^ {TuyypafjL/uLaTwv avTiXe^- 

€tw avTtp €¥ liit^ airouSdaiiaTi. 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 Irenaeus, 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 

Irenseus 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 Massuet^s 

Burmise, that the *fragment preserved by CEcumenius from 

* Sce Index : Irenctut, Marcion. • Greek Fragment XIII. 



Pfaffian Irenseus, with reference to the answer of ^ Blandina to the 
heathen persecutor, was from thb same epistle. It was 
much more probably taken from the treatise irpoi "EWrivau 
setting forth the cruelties that the Gallican Church had 
sufTered in times of persecution ; the moral argument for 
the truth of the Chrbtian 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 "EWijm 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. Hosr. upon this portion of Scripture. 
Photius moreover gives the title of a work De Univerao, 
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 Catenw, 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 o^^, ic.r.X. Edb. H. E, y. i. 
an instance of wild beasts refusing to ' Catalogi MSS. Bibl. Reg. Tauri- 

injure female purity and helplessness ; nensis Atheniei. Recensuerunt Jos. 

Kol fJL^ffi&os AyJ^dfA&ov r&rt tQv Oripiwv Pasinus, &o. Taurin, 1749. 

S. IRENiEUS. clxxi 

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

They add that no Codex was missing from the list of the 

coUection. But the MSS. had passed through the binder*s 
hands in the iutenrening 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.y 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 
coUection, with the exception of a Tabula Isiaca, and the 
Tolumes of Pyrrhua Ligoriua! 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. omnia generis, queis liierce maadme aacrco augeri pos- 
eintt but aflerwards 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 impressia S. Irenad consen- 
tiunt^ 9ua 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. 
Tben, a comparison of his own notes of the collection with 
tbe printed catalogue shewed a considerable loss to the 
Library. One lost wprk that he instances is Origen's 
Philosophumena, varioi lectiones from which he had for- 
warded to 'Wolf ; but it contained no more than the first 

^ In Itin. Ital. § 13. Bibliotheca eendivm, qiiod mtUtoi libroa corrupit. 
folatii muliis referla eal eodieibua vari- * See Lemotns, and Millkb'b Pref. 

arum linguarum, ted qui in acennm to the Philoaoph. p. x. 
cum editis oongetU iunt ob nuperum in- 



Pfaffian book, now known under the well ventilated name of Hip- 
m^J. 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 Frcymenta Anecdota^ 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 afler his second 
visit. Pfaff answered this critique from Tubingen, and with 
the exception of a second paper of Maffei, 1716, for many 
ycars 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 Anecdota remained unimpeached. The Fragments 
therefore are offercd to the reader, as possessing 'good 
cxternal authority, and far more convincing internal proof 
of genuineness, than can always be expected in such brief 

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. 

^ Oiomale de* Letterati di Italia, 
Venet. xvi. Art. iv. p. 216, 

* Those who wish to know more 
coDceming the views entertained re- 
spectively by writers of the Boman 
Communioh and Lutherans with re- 
spect to the important statcments con- 
tained in these Fragments, will find the 
foUowing original documents in the 
second volume of Stieben'b edition, at 
p. 381, &c. : 

a, The first letter of Maffei, pub- 
lished in the GiomaU de* Letterati, 17x6. 

5. The answer of Ppapf, 1716. 

c. Mafpei's second letter, 1716. 

d. Dietetiaiio Apologetica, by two 
pupils of Pfaff; in vindication of tbe 
genuineness of these Fragments, 1 728. 

e. The first epistle of F. M. Leoni, 
from the Veneto-Benedictine edition of 
Ibenaus, 1734. 

/. The second, from the same edi- 

g. The third, ibid. 

None of these deuy the existence of 
the Fragments. 

h. Extract from the £ditor'8 Pre- 
face. Oaialog. MSS. Btbl. Reg. Taurin. 


I. Answer by Chb. M. Ppaff, 1751. 


S. IREN3SUS. clxxiii 

Upon the doctrine of Irenseus it is not necessary to StatementB 
6ay many words. With few exceptions, and those not at EucharUt. 
all dependent upon doctrinal discrepancies, the Articles 
of the Church of England might be illustrated singly 
from the statement of Irenaeus. 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. HcereseSt 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 difierent phases. In the work c. Htxr. 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 gifbs of God stored up in it, are the 

work of the Supreme Deity, or of the Divine Word ; and 

(ii) 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 6od the Father, but of some sub* 

ordinate Demiurge, half malignant and wholly ignorant? 

No one, I think, will read the statements noted below 

^ See n. 304. 


Statements ^mrithout 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 statcment, 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 Irenaeus 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 

* IT. 204 — 2o8; 757; 318—320. 

S. IBEN^US. clxxv 

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

forth in the few words of Fragment xxxvi., which it has '- 

already been conjectured may have bcen taken from a 
catechetical treatise de Prcedicatione Apostolica ; it exhi- 
bits that other phase of a Catholic vcrity of which men- 
tion was made above. 






I. ^HYRRN.fiud, episcopus civitatis Lugdunensis, instructusa 
Polycarpo discipulo Johannis apostoli, scripsit quinc^ue libros 
cuidani episcopo, rogatus ab eo, Contra hcBreticos valde neces- 
sarios; in quibus, ut sapiens architectus et providus medicus, 
pcrfecte nos instruit de hseresibus et bcresiarchis; primum dete- 
gens eorum prava dogmata et perversa opera, ne quis incidat in 
idipsum credulitatis cxemplum. Nam, sicut medicus segrum 
curare non potest, nisi causam morbi prius agnoscat, sic necesse 
fuit eum hccreticas pestes, cum suis causis, prius agnoscere, ut 
postmodum comiietenti medicina posset eis efficacius contraire. 


II. In primis ergo, ipsas IuiE>resc3 explicat, singulis assignans 
suas originales causas, scilicet a quibus acceperunt materiam 
exsistcndi. Int^r quod agendum, ponit et ignota nomina fictarum 
rerum, quas i{vsi Virtutes appellabant, et quasi deos venerati sunt. 
De quorum scilicet nominum multitudine illatum tu, o lector, 
tirdium patienter sustine, tandem philosophicarum rationum et 
divinarum auctoritatem copiosa dulccdinc compensandum. Postea 
ipsos ha^resiarchas nominatim memorat, et quid vel quantum, 
uniuscujusque discipuli suorum magistrorum adinventionibus addi- 
derint, consequenter annectit. Dein, singulas hacreses singillatim 
aggrediens, et, probatissimi morc philosophi, assumptis do reruni 
naturis peremptoriis rationibus, verum a falso discernit. Sancti- 
tatis amictum, pravitati superductum, violenter abstrahit; ubi 
in nielle venenum, ubi in columbse specie vulpes lateat, curiosa 

* Thc reiuler will ob;^er\*e scvcral wliich is a vtry crireles>s transcript from 
{Mjints ot' variation froni Sti£B£N's text, the Arundul MS. 

voL. I. • m 




discu&sione perquirit. Hoc itaque modo sordidissiniis phantasiis 
hsereticac dolositatis solertissime deprehensis, et fidelium oculis 
patienter expositis, ad ultimum venenosos surculos, salutiferis 
radicibua adulterina plantatione insertos, multiplice ^f [alce dij 
vinarum auctoritatum exstirpat, abjicit et culcat. Ejusdcm quo- 
que intentionis occasione, non solum quae ab hsereticis corrupta 
sunt corrigit, sed insuper multa de veteri, multa de novo Testa- 
mento, ad munimentum verse fidei, fideliter et luculenter exponit. 

III. Sunt autem quinque causse, qusc sumptum et laborem 
hujus libri transcribendi non sinunt, ut putamus, sestimari super- 
fluum. Prima, quod perrarus est, hsereseum silentio, quod nunc 
Bolito vehementius interruptum est, ad ejus usum psene neminem 
impeUente. Secunda, quod auctor ejus antiquitatis, et aposto- 
lorum temporibus vicinua exstitit, et ideo fide dignus. Tertia, 
quod quse de hsereticis scribit, non onmia [)er famam didicit, sed 
plurima de his prsesenter ab eis audivit doceri, et vidit exerceri, 
utpote eorum avyxpovosy id est, contemporaneus et comprovincia- 
lis. Quarta, quod de hseresibus illius temporis nemo plenius, 
sive planius noscitur disputasse. Quinta, quod arma militantis 
Ecclesise, ^aliquantse pacis occasione neglecta, resarciri plus solito 
necesse est, quia, defensore jam raro, tyrannis hseretica in eam 
tanto crudelius quanto impunius incipit efierari. 

^ The brackets represeDt a hole in 
the parchmeDt. 

' Tliis iDclication of some active form 
of error, raising its hcad aftcr a period 
of comparative traaquillity, agrees well 
with thc soppoeition that Flobus, Dea- 
con of Lyons, was author of this Pro- 
loffHS. Tho predcstinarian notions of 
John ScotuB (Erigena) callcd forth a 
treatise by Florub, as well as the more 
widely knowD work by Pbudentius, 
Biahop of Troyes. Tho impunity of 
which the ¥rriter speaks, may very jws- 

sibly refer to the positioD of Scotus as 
eDJoyiag the favour and protection of 
Gharles tho Bald. I^o date of this 
Proloffua, therefore, may be placed at 
about 853 A.D. 

Another treatise by Florus may bo 
meDtioDcd^ as by do meana void of in- 
terest, in which the right of the Churcb, 
clerical and lay, to appoint its own 
Bishops is asserted, as contrasted with 
the encroachmeDts of tho tcmporal 






I. Narratio <mn%B argummti discipulorum Valmtini . 8 

II. Easpontio prasdieationis veritaiis, quam ab ApostoUs Ec- 

cUsia perdpiena custodit . .90 

in. Ostmrio ntque plua, neque minus de ea quce est fide posse 

quosdam dicere ...... 92 

IV. Secundum quid fiat putare alios quidem plus, alios vero 

minus habere agnitionis . . . . .94 

V. QtMB est VcUentini smtentia, in quibus discrepant adversus 

eum discipuli ejus ..•••• 98 

VI. QucB sunt, in qtiibus non consonant adversus invieem hif 

qui sunt a Valentino omnes. Quce est Colorbaseonm et 
Marei doctrina . . . . . . * 109 

VII. QtMB est industria Marci, et quoe eunt quoe ah eo. Qucdis 

eonversatio ipsorum, et quce estfiguratio vitce • .114 

Vin. Quemadmodum quidam ex eis per nvmeros^ et per syUabas 
et per literas conantur constUuere eam, quce est seeimdum 
eoSf argumentationem ...... 127 

DL Quomodo solvunt partibolas . . 167 

X. Quenuidmodum conversationem secundum figuram ejiuB, 

qui apud eos Pleromc^ exponunt factam . . .164 

XI. Quemadmodum ea quae sunt in Lege in suum transferunt 

figmentum ....... 169 

XII. Quemadmodum incognittm omnibtu indiu^e conantur 

Patrem ........ 176 

XIII. Quibus ex Scripturis testimoniis utuntur .177 

XIV. De redemptione sua qiumta dicunt et fadunt : quot modi 

sunt apud eos redhibitionis : quemadmodum imbuunt 

eos, qui sibi credunt, et qtiibus sermonibus utuntur 180 









Qiiod est propoaitum omnibus hceretieis, et quo tendant 188 

Quas est Simonis Samaritm magi doetrina . . .190 

QucB est Menandri sententia^ et quos operationes ipsorum . 195 

Relatio ejus quas est secundum Satuminum doetrina . 196 

Quas est Basilidis argumentaiio .... 198 

QucB est Carpocratis doctrina, et quce operationes ipsorum, 
qui ab eo sunt, omnium ..... 204 

Qualis est doctrina Cerinthi . .211 

Quce est Ebionitarum doctrina . . . .212 

QucB swtt Nicolaitarum opera . . .214 

QucB est Cerdonis sententia . ib. 

Quoe sunt qucB Marcion docuerit . .210 

QucB est Continentium aversatio ; qualis est Tatiani doc- 
trina; unde hi, qui indifferentias induxerunt, accepc- 
runt occasionem ....... 219 


QucB sunt genera Onosticorum, et quce secundum eos sen- 
tenttcB ........ 

XXVIII. QucB est Ophitarum et Cajanorum irreligiositas et impu- 
dentia, et unde conscripta ipsorum 

XXIX. Quibus temporibus fuerunt onines, qui prcedicti sunt, et a 
quibus initia et doctrinas acceperunt 





rrlY . AD 562 


• . ^ 

A D 715 








I [?. 'ETrei] rijv aXijOeiav ^TrapaTrefjLTrdjULevol rtve^, de^&^m^* 
Ti \oyoug \ff€uo€i9 Kai y€V€a\oyia9 ^niaTaias, aiTiv€s 

SNUB veritatem refutantes quidam inducunt verba i Tim. i. 4. 

... ^ . Tit. ill. 9. 

]enealog%a$ tnfimtas, quce qucMttones magis prcestant^ 

lkor'8 title, see Praef. Libr. 
The work is also quotcd 
tle by EusEB., JoH. Da- 
us, CEcuMENius, &c. The 
o far as I. v. § 2 is pre- 
?HAKIU8, i7(cer.xxxi. §9-32, 
he same time that he makes 
y ; t4 ^^i)y, irb rCw rov 
Mp6s 5o{i\ov GeoD, ^lprf- 
f r^<Tiv bXocrxj^pCii 
fi 8^ oxhitn. Various read- 
> bc noted as they occur 
loiophumena of Hippoly- 
8 occasioDally made con- 
«ct6 from the work of his 

Dfllator read ixii: for the 
he period the reader must 
irayKcuov ifyriadfitjv K.r.\. 
tird/ievot] setting aside, so 
wapaxifiTOPr at SiTpfCKwt rd 
iiardyfiara. Hippolttus 


uses the term very much in the sense 
here indicated ; in speaking of the 
Chaldsean astrology, he says, ovSi roO- 
rojv r^ Aaoipoy <TO</>lay irapaxifiyf/ofiai, 
&\y iK9ifievot...l\iy^(tt. The transla- 
tioii rtfufanles has a cognate meaning in 
CiCERO, Quam quidem . . . honitalem . . . 
non modo non aspemari ac refiitare sed 
comjUecti atque augere debeti*. Pro Rabir. 
16. Compare also III. xiv. Si quis re- 
fvtet et Lucam, qwui non cognoverit 
veritatem. Elsewhere Ibenjcus shewa 
thatiSi^andZo^are inoompatibleideas, 
and the translator renders the Greek A ut 
Sigen aut Logcn rtfvieni ; II. xv. 2, let 
them discard the one or the other. 
Again, qwjedam rrfuiare is opposed to 
qucedam recipere, III. xv. end. Hence 
JuNius explains the word by Tapca- 

* S. Irenams, who was of eastem 
extraction, had in all probability a more 







eH TertulL 
Prctcr. 8. 7« 

^i/Ti/ae*? /JLoXKov Trapi-^fova-iy KaOm o ^A.ttocttoXo^ (fyricriv, 4 
oiKoSojJL^v Oeov Tfjv €v irl(TT€i' Kcu Sid TtJ9 TTavovpycog ^ (Tvy- J| 
K€KpoTfifiivris iridavoTtjTog Trapdyovcri tov vovv twv direipO' 
T€pa)Vf Koi ai)(^fAa\oi)Tll^ovcriv avTOv^s ^ paSiovpyovvTcg Ta \6yia 
Hvplovy i^fjyijTai KaKol tS>v Ka\S>9 €iprjjuL€vcov yiv6/UL€vor Ka\ 
iroWovg dvaTpcwova-iv, dirdyovT^g avTOv^ irpo(pd<T€i yvdarcayg ^' 
^ diro Tov t6S€ to irdv (rvcrTrj<rajuL€vov Kai K^KOcrjuLtjKOTO^, «9 

Vylfri\6T€p6v Tl KOl JUL€i^OV C^^fOVT^^ CTTlS^l^ai TOV TOV OVpaVOV, 

Kai Tfjv ytjv, Koi iravTa Ta iv avTOig Tr^TroirjK^To^ Qeov* 
^ TTidavw^ juLcv €Tray6fi€voi Sid \6ya>v Tc^^^yrjg tov^ dKcpalovg 
€19 Tov Tov ^rjT€iv Tp^TTOv, dinOdvuD^ Sc aTToWvvT^g aVTOV^ 
€V T<p p\dcr<^tjiJLOV Ka\ d(T€^ri Trjv yvdjuLfjv avTwv KaTacrK^vd" 
l^€iv €19 Tov AfjjuLiovpyov, jULfjSc ^ €v TCjJ SiaKpiV€iv SvvajuL€vm 

quemadmodum Apostolus ait, quam wdi/icationem Dei, qticB est in 
fide; et per eam, quse est subdole exeroitata verisimilitudo, trans^ 
ducunt sensum eorum, qui sunt inexpertiores, et in captivitatem 
«Tim. iiL6. duount oos, falsantos verba Domini, interpretatores mali eorum, 
qu8B bene dicta sunt, efTecti : 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 ccelum et terram, et omnia quse 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 discemere valentium falsum a vero. 

£Emiiliar acquaintance in his early years, 
with Bome Syriac tranalation, 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 acoount for many of those 
Yariations firom the sacred text, that 
have been ascribed to the habit of 
quoting finom memory. In this place 

the Syriac for dTepdtrrovs H^CD) 

^-.aOI^ IA i N Beems to have sug- 

geeted the word ( N^^rO fjMToUas. 
PoBsibly the author'8 version may have 

shewnthereadmg^CJl^ |Zo\*^rr)> 
iif als juiTaiATrfs. 

^ The meaning being, by plaimble 
asaertions crafW,y iminuated. So in 
Axioch. : K^y xkdavurripovs To&rtinf \&- 

yOVS U^Tl KpOT-^iTJiS. 

* ^diovpyovirres^ cf. « Cor. iv. 2, 
boXowTcs Tb» \hyo» tov Qcov. 

* The Demiurge, the Creator of 
the material imiverse, was far inferior 
to the Supreme Bythus in the Gnostic 

* •indajfCis'^ tpedoualy, iiriOdi^ws, ab- 

* hf T(f] There is no need to adopt 
any of the proposed cor^jectural alt^ra- 
tions ; the words may have the force of 
A» toiJtv. So .^ch. 'EttA i. 8. 511: 



To y\r€vSo9 aTTO Tov dXriOov^' jj ydp ^TrXdvi] Kaff avr^p /jlcv 
ovK €7r iSeiKvvTai^ Iva fx^ yvfJLvcoOeia-a yivfjrai KaTd(pa>po9' 
TTiOavw Se irepifiXijfxaTi iravovpytag KO(rfjLoviJL€vtj, Ka\ avTfi^ T^y 
aXi^de/a? dXfjdecrrepav eavTfjv Trape^^civ ^fZ. Trapej^ecJ <^a/- 
vca-Qai Sid t^9 c^taOev (pavTacrla^ toi9 direipoTipoi^' KaQm 

VTTO ^TOV Kp^lTTOVOf ^flZv ^lptJTai €Tri tS>V T010VT(0V, OTl \l6 OV Cf. lU. x\x. 

Tov Tifxiov (TfjLapaySov oin-a, Ka\ iroXvTCfJLfiTOv TKriv, i/aXoy 
€wfipil^€i Sia Tc^^fVfjg TTapofioiovfxevfjy oiroTav fifj irap^ 6 
(r0€V(jov SoKifid(raiy Ka\ Tcy^vri \Int, Tej^vjyi/J Si^Xiy^ai Tfjv Trav^ 
ovpyco^ y€vofjL€Vfiv* oTav Se €irtfiiy!i 6 j^aXicoff c/y tov dpyvpovy 

Erp^ enim secundum semetipsum non ostenditur, ne denudatus 
fiat comprehensibilis, suasorio autem cooperimento subdole ador- 
natus, et ipsa veritate (^ridiculum est et dicere) veriorem semet- 
ipsum prsestat, ut decipiat exteriori phantasmate rudiores: 
quemadmodum a meliore nobis diotum 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 

nnd SoPH. (Ed, Col, 'j^i : 

Toii ff€ Kadfieltt» XeCjs 
KoXci diKoUas, iK Si twv /idKuTr* iydlt. 
In the aame way Vp6 toG for vpo To&rov 
is not unusual. The meaning being, 
Vfho not even in to grota a jUtion as tlie 
(rnottic theory of the Demiurgef can dis- 
tinguish truth from falaehood. Once for 
all it may be obflerved, that the Latin 
▼eraion ia no infallible index to the true 
reading in the Greek. 

1 Tebtullian says of the same here- 
tical crew ; Nihil magi$ eurant quam 
occuUare quod prcedicani ; ei tamen prce- 
dieanl quod occuUanl. e, Val. i. 

' The reader vrill obeerve that ne- 
cessary alterations are exprrased by a 
correction within brackets, the faulty 
text remaining unaltered. 

• ToO Kpelrrovos] iRENiEUS not un- 
frequently quotes the words of some 
venerable elder. Possibly he may some- 
times refer to Poltoabp, (compare II. 

xxxix. with IV. lii. and III. xix. end, 
XXXV.) whom in early life he had seen 
and heard, and of whom he had a vivid 
recollection, as regards t^ x^^f^Vpot, 
Tov ploVf Kol T^u Tov aibfJMTos I6iap Kal 
tAj dioKi^eis ds ^jrotetro irpbs t6 tXtjOos, 
Kal T^v ixerd *\(adMVOv awava^rrpotfn^f 
K. T. X. Ep. ad Florin. But generally 
perhaps, Pothinus, his predecessor in 
thc see of Lyons, is meant: as for 
example in citing the lambic verses 
against the Gallican heretic Marcus, 
I. xii. 4. It is certain that in one phice 
he speaks of one who had received in- 
struction from the Apostles ; in another, 
of the disciple of apostolic men. Com- 
pare IV. xlv. and lii. 

* The translator indicates the miss- 
ing words 6 Kal elircw yeXdiov. In the 
same sentence, praistat is the reading of 
the Clerm. and Arund. MSS., but Mas- 
SUET alters it to prftferlf which he found 
in the Voss. MS. 



LIB. I. 

T19 evKoXco^ Svpi^creTai tovtov ^aKepalm [inL aKepaio^ £vj <Jo- 
Kifxacrai ; Iva ovv fxri irapa Ttjv ^fACTepav aiTiav crvvapTraXwvTal 
Tive^, 0)9 ^jrpofiaTa viro Xvkcov^ ayvoovvTeg avTOvg Sia Ttjv 
e^coOev T^y Trpo^aTeiov Sopag ^ eTri^ovXrjv, 01/9 (pvXacraetv 
irapriyyeKKCv rijULiv }^vpio9, ojuLoia jmev XaXovvTa^, ^avofJioia Seo.s. 
<f)povovvTag, avayKaiov tjyrja-afifjv, evTvywv Totg vTrofivrifiaa-t 
tS>v, ft)9 avTo\ Xiyovcrtv, OvaXevTtvov fiadrjToov, €vtoi9 S^ avTcov 
Kal crvfi^aXwv, KOt KaToKa^ofievo^ Trjv yvdfirjv avTcov, fitjvvcat 
cot, ayairrjTe, to, TepaTwSfj Ka\ fiaOia fjLvcTT^pta, a ov iravTe^ 
^-j^ijopovcriv, iirei firj iravTe^ tov iyKeij^aXov ^ i^eirTVKacrtv, ottw^ 

aeramentum 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 Commentarios ipsorum, quemadmodum ipsi 
dicuntf Valentini discipulorum, quibusdam autem ipsorum et 
oongressus, et apprehendens sententiam ipsorum, manifestare 
tibi, Dilectissime, portentuosissima et altissima mysteria, quse 
non omnes capiunt, quia non omnes cerebrum habent, ut et tu 

^ The close concurrence of two ad- 
verbs in the same sentence is so harsh, 
that there can be little doubt but that 
dKipcuos iSv, Lat. rvdia cum aU, is the 
genuine reading. 

' iTi^oX^v was the rcading of the 
Latin translation, and is preferred by 
Stierbn in his note, although he retains 
iviPouX^v in the text : but it is objec- 
tionable as rendering superfluous the 
word i^u)0€v. The iTrifioX^ of a fleece 
could not be otherwise than extemaL 

' Tertullian charges other heretics 
withmutilating scripture, but Valen- 
TINU8, with perverting its true meaning. 
Aliiu manu scripturas, alius sensua 
expofitione intervertit. Neque enim si 
VcUentinus inteffiv instrumento uti vi- 
detur, non ccUlidiore ingenio, quam Mar- 
cion, manut intulit veritati. Marcion 
exerte et palam machcera non stylo ueus 
eet; quoniam ad materiam suam ccedem 
tcripturarum coi^ecit. Valentinut autem 

pepercit; quoniam non ad materiam 
scripturae, sed maieriam ad scripturas 
excoffitavit ; et tamen pfus abstulit et 
plus adjecitf auferens proprietates sin- 
gulorum qtwque verborum, et adjicicns 
proprietates non comparentium rerum. 
De Pra:scr. Ucer. 38. The reader is 
referred to the Appendix for the various 
fragments that have been preserved of 
the writings of Valentinus, and of his 
immediate followers. 

* Ironice. So Tertullian says, »St 
hofna fide qwjeras, concreto imltu, sifs- 
penso supercUio, Altum est, aiunt. Si 
subtUiter tentes, per ambupiitates bi- 
lingues communem fidem afiirmant. c. 
Val. I, compare § 8 below and IV. 

* For i^€irr{tKa<ri. The Latin trans- 
lator may perhaps have road ^? (abbrev. 
for lx<>»"'**) TtrvxM^^^' The present 
reading, as being the more difficult, is 
more likely to be genuine, and may 


Koi crv /ULa6a>v avra, iracri toU /uieTa <rov (^avepa Trouicrfj^, Kai lib. i. 
'K'apaiv€<rfi9 avroh ^vka^aaOai tov ^ ^vOov t?9 avoia^, /caJ Trj^ 
eiV ^picTTOv ylnt, 0€oi/J fiXacr^fyjj/jLiag, KaJ, KaOm Svvafiig rujitVy 
Tf/v T€ yvdfifjv avTwv tZv vvv TrapaSiSacTKovTcov, Xe^yw Sij tZv 
irepl YlToXe/uLaioVy ^ aTravOiarjuia ovtrav TtJ9 OvaXevTivov (rjfoX^y, 
avvToiJLw^ Kai (ra(^S>^ aTrayycXov/uLcVy Kai atfyopjuLa^ Soicro/JLev 
KaTa Ttjv rnjLeripav /JLCTpioTrjTa, irpo^ to avaTpeiretv avTrjVy 
aXXoffora KOt avapjuLOCTTa r? aXfjdetix eirtSeiKvvvTe^ tol vir 
avTwv Xeyo/JLcvay fiiiTe a^vyypai^etv etOtar/uLevoiy /JLr/Te Xoycov 
Te^vrjv f/a^KriKOTev ayairrj^ Se fj/xa^ TrpoTp€7ro/j.€Vfj^ (rol t€ koI 
Tratri TOt^ fi€Ta trov /uLrjvvcrat Ta /JLcyjpt /jl€v vvv ^K€Kpv/j,/X€va, 
j^Srj Se KaTa Trjv X^P^^ '^^^ Oeov «V (f>av€pov iXrjXvOoTa 
StSay/JLaTa' ovSev yap €(rTi k€kclKv/jl/i€vov, o ovk a7roKa\v(f)' 
Of/ceTaty Ka\ KpvirTov, o ov yvcocrOiicreTat, 

cognoscens ea, omnibus his, qui sunt tecum, manifesta facias, et 
praecipias eis observare se a profundo insensationis, et ejus, quse 
est in Deum, blasphemationis. Et quantum nobis virtutis adest, 
sententiam ipsorum, qui nunc aliud docent, dico autem eorum, 
qui sunt circa Ptolemseum, quse est velut ^floscuhim Valentini 
scholre, compendiose et manifeste ostendemus, et aHis occasiones 
dabimus secundum nostram mediocritatem ad evertendum eam, 
non stantia, neque apta veritati ostendentes ea, quae ab iis 
dicuntur: neque conscribere consueti, neque qui sermonum arti 
studuerimus: dilectione autem nos adhortante, et tibi et 
omnibus, qui sunt tecum, manifestare, quae usque adhuc erant 
absconsfe, jam autem secundum gratiam Dei in manifestum 
venerunt doctrinse ipsorum. Nikil enim est coopertum, quod non ^»^ ^- > 
manifedahitur ; et nihil absi^nsum^ quod non cognoscetur. 

be rendered, " Have purged the brain." 
Paceiwi, emuncUe naris, is a parallel ex- 
pression in Hobaoe, and Massuet com- 
pares the lines in Plautus : 

" Immo etiam cerebnmi quoque omne 

e capite emunz'ti meum, 

Kam onmia malefacta vestra repperi 


Mostdl. V. i. 6i. 

^ In aUusion to "BvBbi, the root of 
the Valentinian system, c. i. 

' See I. L and vi. II. iv. and xl. 
Compare also Hippoltt. Philoa. VI. 19, 

SB> 3^* dTrdifOurjM, in allusion poflsibly to 
ihe fructifications of Valentinos; the 
wonl KafyfTwpopia was commonly applied 
by the Gnostics in the sense of '' emana- 
tive evolution." 

' Compare the P/iilo8op/iumena, vi. 
9, where the words of SiMON Maous 
are recorded, " Sib #<rrat i<r<f>payi(r/jL^oy, 

KfKpVflfi^UOUf K€Ka\vfJLfJL^OV, K€ifJi€VOV Iv 

T^ olKTjTr}pl(p ov ij pi^a tCov SKtofif Tc^e- 
fi^Munair In tho Cabbala -TD^ = mp* 
^ PlotctUum as a neuter nomipative, 
where we should expect^oscu/tw. 


LIB. I. 

Cr. XXXV, 


OvK eTrilCHTVcci^ Se wap^ ^fiZv tS>v ev ^KeXro?? oiaTpi' 
fiovTCOv, KOi irep) ^dp^apov SiaXeKTOV to irXeta-Tov aa-j^o- 
Xovjjievtav, Xoycov Tey^ytiVy rjv ovk e/uLaOofJiev, ovtc Svvafxtv 
avyypacbea}^, ^v ovk fja^Ktja^ajJieVy ovtc KaWtairta^/uLov Xc^ecov, 
ovT€ irtOavoTriTa, fjv ovk olSafiev aWa aTrXZ^y Kot aXijOS)^, ^- *■ 
Kal ^tStan-tKZ^ tci yucra ayaTrrj^ a-ot ypac^ivTa, fiera ay airri^ 
av irpoa-Se^rj, Kot avTo^ av^i^a^et^ airra irapa a-eavTw, are 
tKavwTcpo^ rjfiSdv Tvy^favwVy otovci a-iripfiaTa Ka\ apya^ Xa^cDV 
irap rjfjLWVy Ka\ cv tw TrXarei aoi/ tov vov eirt iroXv Kapiro- 
(bopfjaei^ ra St oXtyoDv vcj) ^fiZv etprjfievay Ka\ SvvaTw^ 
Trapaa-Trja^et^ TOt^ fierd a-ov Ta da^Oevw^ v(f) fjfiwv airrjy- 
yeXfieva* Ka\ i)^ fjfiei^ €(f)t\oTtfi^6rjfi€Vy iraXat l^rjTOvvTO^ a-ov 
fjLaO^tv Trjv yvdfJLrjv avTwVy firj fiovov a^ot Trotrjarat (f>av€pdvy 
aA\a Kat €(poota oovvai irpo^ to €Trto€tKvv€tv avTrjv yf/€vorj' 

Non autem exquires a nobis, qui apud Celtas commoramur, 
et in barbarum sermonem plerumque vacamus, orationis artem, 
quam non didicimus, neque vim conscriptoris» quam non aifecta- 
vimus, neque ornamentum verborum, neque suadelam, quam 
nescimus: sed simpliciter et vere et idiotice ea, quse tibi cum 
dilectione scripta sunt, cum dilectione percipies, et ipse ^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, quse in paucis a nobis dicta sunt, et potenter asseres 
iis, qui tecum sunt, ea qua; invalide a nobis relata sunt. Et 
quemadmodum nos elaboravimus, olim quserenti tibi discere 
sententiam eorum, non solum facere tibi manifestam, sed et 
subministrationem dare, uti ostenderemus eam falsam : sic et 

^ Gaul was diyided into three parts, 
as we learn from the opening of Cjesar*s 
Commentaries, and from Punt, iv. 17. 
To the North of the Scine were the 
Belgie, to thc South of the Garonne 
the Aquitani, and between these two 
rivers the CeltflB ; " Ab eA ad Garum- 
nam Celtica, eademque Lugdunensis." 
Lyons, the capital of Celtic Gaul, 
having been the see of Irenieus, it was 
by the cffect of gross ignorance that 
tho M^S. of Efifhanius exhibited the 

reading of AcX^ois, first replaced by 
EeXrocs in the edition of Petavius. 

' ldi(t)TiKCjSf with no affectation of 

' A ugeSf this as Gbabe 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 ait^i^ffeis in the 


oJ/TO) ^€ Koi (Tv (f)i\oTifico9 T019 XoiTToh Sicucoviicrei^, /cara r^i/ ^^^'- 

XO^piy Tfl^ VTTO TOV KvpioV (TOl ScSojUiiviJV, €19 TO flfJKCTl TTapa" 

(Tvp€(rOai Tov^ avOpdnrov^ viro t^? €K€Ivoov iriOavoXoyla^y oi/criyy 


tu efficaciter reliquis ministrabis secundum gratiam, quse tibi a 
Domino data est, ut jam non abstrahantur homines ab illorum 
suadela, qo» est talis. 



LIB. I. L 1. 

OR.I. Ll. 

MASa L i. 1. 

Epiph. Hcr. 

H«r. Pab. 
I. 7. &C. 
Tertull. adv. 

Narratio omnis argumenti disdpulorum Valentini, 

I. AErOYSI ^yap Tiva etvai ev aoparoi^ ica\ aKarovo^ 
jjLacTTOi^ vy\fu>fjLa<ri ^TcXeiov AlSiva irpoovTa' tovtov Se Kai 

[jTrpoap-^friv KaV\ irpoiraTopa Ka\ ^vQov Ka\ov<riv, ^ 

inrapypvTa S avTov ayJ>pftTOv kcu aopaTOVy aiSiov tc koi 
ayevvriTOv^ ev fiavj^lqL Ka\ iip€fAi<ji TroWfj yey ovivai ev aireipoig 
aicoa^i ^[')(p6v<ovj. ^rvwTrap^^eiv ^ avT<p koi '^Evvoiav^ fjv o^ 

CAP. T. 

1. DiGUNT esse quendam in invisibilibus, et inenarrabilibus 
alitudinibus perfectum iEonem, qui ante fuit. Hunc autem et 
Proarchen, et Propatora, et Bython vocant : esse autem illum 
invisibilem, et quem nulla res capere possit. Cum autem a 
nullo caperetur, et esset invisibilis, sempitemus, et ingenitus, in 
silentio et in quiete multa fuisse, in immensis seonibus. Cum 



^ Efiphanius in his work upon the 
heresies has preserved to us the Greek 
text of this chapter, Theodoret has an 
sbstract of it, and Tebtullian also bor- 
rowed largely from it before the close of 
the second century, in his treatise against 
the Yalentinians, and his words are often 
of great service as a test of the Greek. 
HiFPOLYTUS, and the JHdasc. Or. Cleh. 
Al. give the oriental phase of this 

* TAetoi' AlQva. Tebtullian adv. 
Val. 7 : Jffunc suhsta/ntiaJiter quidem 
alufva riXetw appellant ; personalUer 
vero xpodpxv ^ '^^^ ^PX^t etlam By- 
thion {inel. BvOdVf) quod in mblimibus 
hahitanii minime congruebat; and else- 
where Yalentinus, ausus est deos con- 
eipere Bython et Sigen, cum usque ad 
triginta jSonum fcetus, tnmqaam ^Eonice 
scrofctf examen divinitatis effudil. c. 
Marc. 1. 5. Gbabe says in his note, 
**jEon igitur Valentinianis Deum deno- 
tavit ; pro qua significatione, a Lexico- 
graphis prsetermissa, duorum Philoso- 
phorum auctoritatem accipe, Epicteti 
gentilis, et Pseudo-Dionysii Christiani. 
Hic apud Arrianum eadem, qua Valen- 

tinus vixit, setate florentem, lib. ii. 
cap. 5. [ante mediura,] mortis neces- 
sitatem considerans, ait : oi ydp clfu aUbVf 
dX\* &y6p(airoi. Neque enim sum Deus, 
sed homo. Ille autem lib. de Divinis 
Nominibus cap. 5. § 4. Deus dicitur 
dpx^ /cai pJrpov alii}V(aVf Kal "Xfi^^^ 6vrb- 
rrjSf Kal kHjjv riav ivTutv, Principium et 
mensura secuJorum, et temporum essentiaf 
et ^vum eorum qwe existunt. Nam 
quemadmodimi in aluvi sive setemitate, 
nec prseteritum, nec futunmi datur, sed 
semper prsesens ; ita et Deus oOre 'ifvf 
oihe (<rraif ofhe lyiverOf oih-e yiverai, 
oihc yevfiaeraXf utDionysiusibidemaddit, 
indeque concludit : Aj>r6s ydp iarty 6 
AlCbv tQv aldjvoxVf 6 {nrdpx<*»' ^f^ rCov 
aldwuv." u?)]f in the Cabbala means 
any multitudinous system ; and each 
alCi)v was a pleroma, § 4. 

' Videtur Iben^us scripsisse : inrdp- 
X^tM di airrhv dbparov koX dxdipriToVf 
Scriba vero hsec omisisse, quod eadem 
fere mox recurrant : inrdpxovTa 8i 
a&rAVf K.T.X. Gbabb. 

* Xp6vuVf Gbabe justly considers to 
be an interpoktion. It is neither ex- 
pressed in the old version nor is it 


M ASS. I. i. 1. 

Koi XapiVy Koi ^iyijv ovofia^ovcrr koi evvotjOfjvai iroTe a^* 0Rl'i.hi* 
eavTOv 'jrpofiaXea-Oai tov ^vOov tovtov^ ap^^^rjv tZv TravTCOv 
Kai KaOairep (nrep/ULay Tfjv irpofioXijv TavTtjVy ijv irpo^dXecrOai 
€V€vorjdvjy Kai ^KaOicQai a>9 €v jmiiTpqL t^ (rvvvirap-j^ovtrrj eavTw 
Scyf' TavTijv Se vwoSe^ajJLevtjv to (nrepjuia tovto Kat eyKvfiova 
yevofJL€vrjVy aTTOKvijcrai Noui', ofioiov t€ Ka\ t<rov tw TrpofiaXovTty 
Kot fxovov y^onpovvTa to fieyeOo^ tov TlaTpo^' tov Sc TSlovv 
TOVTOv Kot Movoyevtj KaXovcrty Ka\ TlaTepa, ^ KaV A.p')(tjv TSiv 
TravTiov avfnrpo^epKrj^rOat Se avT(p ^AXiiOetav Ka\ elvat Tav~ 
Tfjv irpSoTov Ka\ ap^j^iyovov ^TlvOayoptKrjv TCTpaKTvvy ^v Ka\ 
pi^ctv tS>v irdvTcov Ka\(W(rtv' €(rTt ydp l&vOo^ Ka\ ^tyrj^ iiretTa 

ipso aatem fuisse et EnnGean, 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, qua9 cum eo 
erat, Sige. Hanc autem suscepisse semen hoc, et prsegnantem 
factam generasse Nun, similem et sequalem ei, qui emiserat, et 
solum capientem magnitudinem Patris. Nun autem hunc, et 
Unigenitum vocant, et Patrem, et Initium omnium. IJna 
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 Tsbtullian'b /i^niTu rttro 
ctvis; alukri is used here in the ordinary 
and not in the Valentinian sense of the 
word ; therefore -xpbnfijw was in all pro- 
babilitj the exegetical addition of some 

^ Stieben restorea in the text ko.' 
roBifrdai on the faith of the Paris and 
Breslau MSS. ; but KadUadai is not an 
unlikely reading. 

' NoOt having the two other names 
of Tttr^p and <i/)x^ "^^ xdirrtop, 'BvObt 
from whence NoDf emanatcd, was also 
diatinguished by the appellation of Tpo- 
vdrtap and vpoapx^. See u. 7. and 55. 

' Selden, deDiis 5yr., Syntagm. ii. 
c. I, and Gale in his Court of the Qeu' 
tUeg, Pt. n. c. ii. 8, say, that the Py- 
thagoric Tetractys was no other than 
the 6fofia Terpaypdfi^MToy, the Hebrew 

Jehoyah ; certainly the philosopher might 
easily have become acquainted with the 
name of God from his intercourse with 
learned Jews in his travels in Egypt, 
Porsia and Chaldsea, andduriug his abode 
at Sidon. Josephus also and Pobfhtbt 
declare that he had communication with 
the people of God. An intelligent Te- 
trad is here evidently spoken of by 
iBENiEUS, and not an irrational combina- 
tion of mere numbers. See Cudwobth, 
/»/€//. Syst. B. IV. § 20. But in the 
Pythagorean system the properties of 
numbers, of all things the most distinct 
from mattcr, and pure intellectual abs- 
tractions, were adopted to symbolize 
the immaterial and wholly spiritual 
naturc of the Divine intellect. The 
foundation of ancient Theic philosophy 
was the axiom that the Nature of the 




oR*i.ri.* Noi/9 Ka\ ^AXiiOeia. AtcrOojuievop re tov ISlovoyevtj tovtov €(f> 

oi^ TrpoepAfjuij, irpopaXeiv Kai avrov JVoyov Kai /jtofjVy iraTepa 

iravTCOv tZv fier avTov ea-o/JiivooVf koi ap^^^rjv KOi ^ fJLopipaxnv 
7ravT09 Tov irXfjpdfiaTO^. 'E/c Srj tov Aoyov Ka\ Trj^ Zdorj^ 
irpofiefiXrjtrOai KaTa (rv^vyiav ^"AvQpwirov Ka\ ^EKKXrjcrlav' 
Koi eivai TavTvjv ap^^^eyovov ^ Oy SodSay pl^CoLV Kai vTrocTTacriv 
tS>v TrdvTwVy TCTpaciv ovofxacri irap^ avTOig KoXovjjLevcov, fZ. 
Ka\ovjuL€Vfjv~\ Bi;dw, koi Nw, Kal Aoyipy koi ^AvQpiiroii' elvai 
yap avTwv cKacTTOV appevoOrjXw ovtw^ irpSrrov tov Yipo- 
TrdTopa fjv5)cr6ai KaTO. crvlCvylav tj eavTOV ^Evvola' tov Se 
Movoyev^y TOVTea-Ti tov TSiovVy tJ ^AXfjOelt^' tov Se Aoyov t!j 
Zcofj, Kal Tov "AvOpdOTTOv T^ 'Eic/cXjycr/a. Tovtov^ Se tov^ 
AiZva^ €19 Sd^av tov JlaTpo^ Trpo^e^Xfjfievov^, jSovXfjOcvTa^ 
Kal avT0V9 Sta tov tStov So^dcrai tov TlaTepa, TrpofiaXetv 
TTpofioXa^ €v (Tv^vytiif.' tov fi€v Aoyov Ka\ Tfjv Zcofjv, fi€Ta 
To TrpofiaXea-Oat tov AvOpooirov Ka\ Tfjv ^EKKXfjatav, a\\ov9 

Alethia., Sentientem autem Unigenitum hunc in qusB 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-foeminam, 
sic, initio Propatorem illum coisse secundum conjugationem suaa 
Ennoeae, id est, cogitationi, quam Oratiam et Silentium vocant : 
Unigenitum autem, hoc est, Nun Alethiao, id est, Veritati : 
Logon autem Zosb, id est, Vitas : et Anthropon cum Ecclesia. 
Hos autem iEonas 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, 

Beity \a wholly unintelligible and in- 
Bcnitable. This, as will be seen, gavo 
rifle to some of the most startling asser- 
tions of ancient heresy. The reader may 
compare that which has been ssud in the 
prefatory remarks upon Basilides. 

* So Tebtullian, Nus nmul accepii 
probaUonis swe ojficium, einiUit et ip$€ 

ex semetipsOy Sermonem d Vitam . . . Sed 
et hax soboUs ad initium univenilatiSj 
et formati [1. formationem] Pleromaiis 
totim emism, c. Val. 7. 

* The archetypal idea of Man, and 
of the Church of redeemed souls in the 
Divine Mind, iy dwdfjtei, as the Gnostic 
would say, not it^ iytpyel^. 



Scica AiZva^y wv tcl ov^ixaTa Xeyovart Tavra' ^vOio^ Ka\ lib. i. l i. 
M/^iy, *'Ay>7paT09 Ka\ 'Ei/cotny, AvT0(j>vij9 koi *JlSovij, 'Aic/vi;- mas». i. 1 3. 
T09 Kai ^vyKpaarigy Movcyev^? koi ^aKapla' ovtoi ScKa 
Aiwve;, 01/9 #:ai (f>a<rKOV(riv ck \oyov koi ZKjorj^ irpo^epXrjtrBau 
Tov Se "AvOpcoirov Ka\ avTOV frpolSaXetv /xcTa t^? 'EicirXi/o-iay 
AtZvas StaSeKay ots TavTa tci ovofiaTa "j^aplYovTat* Ila^a- 

KkrfTO^ Ka\ IIl<TTI9, TiaTptKO^ Ka\ 'EXtTI?, MrjTptK09 KOl 

^AyaTTfiy ^'AciVovy icai 2]i/v€(ri9, 'Eic/cXj;criacrTiico9 Ka\ MaicajOio- 
TJ79, OeXfTTOj Kai ^o(pta' ovtoI etartv ot TptaKOVTa AiSvey 
T^9 TrXavfi^ avTwVy ot^are^rtyvifjLevot Ka\ /uLfi ytvoDCKoiuLevot' tovto 
TO aopctTOv Ka\ irveviiaTtKov KaT avTOv^ irKripwixay '^P^y/i 
St€<TTafX€Vov ^ei9 oySoaSa^ icai ScKaSa^ icai ScoSeKaSa. Kai Sta^^'^^^- 

alteros decem iEonas, quorum nomina dicunt haec : Bythius et 
Mixis, AgeratoB et Henosis, Autophyes et Hedone, Acinetos 
et Syncrasis, Monogenes et Macaria. Hi decem iEones, quos 
dicunt ex Logo et Zoe emissos. Anthropon autem et ipsum 
emisisse cum Ecdesia ^onas duodecim, quibus nomina hsec 
donant: Paracletus et Pistis, Patricos et Elpis, Metricos et 
Agape, ^nos et Synesis, Ecclesiasticos et Macariotes, ^ Theletos 
et Sophia. Hi sunt triginta erroris eorum ^ones, qui tacentur 
et non agnoscuntur. Hoc invisibile et spiritale secundum eos 
Pleroma, tripartite divisum in octonationem, et decada, et duo- 

^ Compare the Latin tnmslation of 
these names, ii. 19. For their rationale 
the reader is referred to the Prolegomena. 
The ten emanations from Logos and Zoe, 
referred fai the Eastem system of this 
heresy to Nons and Alethia, are charac- 
terifitic of the self-existent depth of 
bleasedness of the Logos combined with 
that plastic energy whereby he is the 
Light and Life of Creation. He is the 
modal subristence of the creatiYe energy, 
the Bource of all generative life difEused 
throughout the uniyerse. 

* Since the male JEona have a de- 
riyatiye meaning, the term 'Aed^ovt is 
hardly in keeping with the rest. Teb- 
TULLiAirhasiEnofl. Probablyo/i^totwas 
written, for HiFPOLTTUS in the Philo- 
toph, oombinee it with the preceding as 

iydirri altayos. vi. 30. 

' Sige,..qiue et tpsis hcereHcii tuis 
tcuxre prceacribil. Tbbt. c. VcU. 9. ro&rovs 
4>affi, Toin X' cdCwas toTs fih AXXott dira- 
cruf d^i^Xout ehai, airrws 6i ijubvois yvtapl- 
fjMvs. Theodoret. Hcbt. Fab. i. 7. 

^ Tertullian has Phileti as also in 
c. 30 and 32 adv. Val. But Theleti \a 
no doubt the true reading, and it agrees 
beflt with the Valentinian myth, that 
Sophia tranflgressed by acting indepen- 
dently of the Divine Will. Mabsuet, 
without much reason, Buppoflee that this 
JEjou had two names. 

* The ogdoad being Bythus, Sige, 
and the three primary pair of JEobb. 
The decad, thoee evolved from Logos 
and Zoe ; the dodecad, the six pair that 
emanated from Anthropos and Eoclesia, 



LiB. 1.1.1. TOVTO Tou ^(OTfjpa XcyovcTiv (^ovSe yap Kvpiov ovo/Jial^eiv 
MASS.I. i.3. di/xo)/ ucAOvari) TpiaKOVTa €T€ari KaTa to (pavepov /Jirjdev 
Tr^TToitjKivaiy eTriSciKvvvTa to fjLvrrT^piov tovtodv twv Aicovoov. 
'AXXa Kal €Tr\ Ttj^ Trapa/SoXrj^ tS>v cig tov a/uLTr^XZva Tr^fi- 
irofJiivoDv epyaT^v <f>a<ri <^av€pf!>TaTa tov9 TptaKOVTa tovtov^ 
AiSfva^ jJi^fjLfjvva-Oar TrejuLTrovTai yap ol julcv ircpi irpwTrjv 
wpav, oi Se irepi TpiTrjv^ oi Se Trept cKTrjv, oi Sc irepl cvaTtjv^ 
aXKoi Si Tr€p\ cvS^KaTfjv a^vvTtOcjUL^vai ovv al 7rpo€tpfjfjL€vat 
£pat €t^ iavTa^y tov tcSj' TptaKOvra aptOfiov avaTrXfjpova-r 
fita yap, KOt Tp€t9y Ka] e^, Kal evvia, Ka\ cvS^Kay TptaxovTa 
ytvovTai* Sta Sc tZv iopwv tov^ Atwva^ fJL€fjLrjvvarOai OeXova^t. 
Kal TavT ctvat Ta fi€ya\a Koi Oavfiaa-Ta xal cnropprjTa 

Lue. iiu 83L 
Matt XX. 2. 

decada : et propter hoc Salvatorem dicunt (nec enim Dominum 
eum nominare volunt) triginta ^annis in manifesto nihil feeisse, 
ostendentem mysterium horum ^Eonum. Sed et in parabola 
eorum operariorum, qui in vineam mittuntur, dicunt manifes- 
tissime triginta hos ^Eonas declaratos. Mittuntur enim alii 
quidem circa primam horam, alii circa tertiam, alii circa sextam, 
alii circa nonam, alii circa undecimam. Composita) igitur prse- 
dictie hone in semetipsas, triginta numerum adimplent. Una 
enim, et tres, et sex, et novem, et undecim, triginta fiunt. Per 
horas autem i^onas manifestari volunt : et hsec esse magna et 
admirabilia et abscondita mysteria, quse ipsi fructificant : et 

according to tbe westem Bystem; the 
oriental schcme referred the decad to 
NouB and Alcthia, and the dodecad to 
Logos aud Zoe. Valentinus himself 
seems to have considered Bythus as a 
monad, and Sige a mere nonentity. The 
two later .^k>ns, Christ and the Holy 
Spirit, would then complete the mystical 
number xxx. Hippolytus says, ylvotn-ai 
rpukKovra alQyes jjLerdL toO XpioroO Kal 
ToO ' Ay lov Ili/eiJ/AaToj, Pfiilos. vi. 31. 
But he proceeds to say that others in- 
corporated Bythus and Sige, i. e. the fol- 
lowers of Valentinus did so. Tivh bi <rw- 
vvdpx^u^ r^ ^larpl e/s yrjv (1. r^v (ny^v) 
KoX cbv adrdis KarafndfieTffOai roi); aluvai 
6iKov<rw. The myth that Sophia evolved 
Enthymesis independently of her o-jJfv- 
7or, agrees well with the supposition 

that Bythus, whom she imitated, was 
the Bole source ft*om whence Noua and 
Alethia emanated. The term also, d/i^- 
vdOrjkvi^ so constantly applied toBythus, 
indicates the same notion. Iren^us, it 
should be remembered, is exhibiting the 
later system of the Valentinian Ptole- 
maeus. Hippolytus describing the ori- 
ginal scheme of Valentinus says, 
ildiXrja-e juix-fiaaaSai rbv TLaripaj Kal 
iyiwTjce Kaff iavrijv SLxa roO crvj^oVf 
tva jirfiiv -} ipyov inrodeiarepqv rov Harpbi 
elpyaa-fiivrj, Ayvoovaa 6ri 6 p.h dyiwrjros 
inrdpxijiv dpx^ rwv Skcav Kal pli^a, Kal 
fidOoSf Kal ^vBbs, bwarQs ^et yevvijaai 
ji^vos. Philosopfi. VI. 30. 

^ AnnU, as agreeing closely with the 
Greek text, is more likely to be the original 
word than .4 nno» of the Arund. MS. 



Mi/cTT^pia, a Kap7ro(f>opovariv avro), Kal el irov ri tS>v ev ^i;}'!'} 

\ f/\ * ' » --.J.-JJ'^' ' * 1. 

xAiyaei etprjjULevwv €v Tai^ ypacpai^ ovvfjueifi 'irpoarapfioaraif Kai 

eiKaa^ai t£ TrXaa^fxaTi avTwv, 

2. Tov jULcv ouv JI poiraTOpa avTwv yivwa^Kea^Oai ijlovw 
Xeyova-i to) e^ avTOv yey ovoti Movoyei/e?, TOVTcaTi t(S Nw* 
Tor? ^e XoiTTOt^ iraatv aopaTOv Kat aKaTaXfjTTTOv virapwetv 
jjLOvo^ Se 6 Noi/y iraT aiJTOvy cTepTreTO OeoopSfv tov TlaTepa, 
Kat TO jULeyeOog to ajULerprjTOV avTOv KaTavoiav fjyaWero' Kal 
StevoetTO Ka} Tot^ Xotirotg atwatv avaKOtvdaaaOat to juLeyeOog 
Tov UaTpo^, fjXtKO^ T€ Kat oaro^ i^fdpx^^ '^^^ ^^ ^^ avaoj^o? Te 
Ka\ ayjiptjTO^^ Ka\ ov KaTCLKfjirro^ tSetv ^ KaTeaye Sc avTOV tj 
^tyij Pov\rja€i Tov WaTpo^y Sta to OeXetv TrdvTa^ avTOv^ ety 
€vvotav KOt iroOov IQrnjaew^ tov 7rpo€tpfjjj.€vov TlpoTraTopo^ 
avTS>v ayay€tv. KaJ oi ix€v Xotirot ojjloIw^ Atwv€^ ^(^X^ ''^^^ 
eTr€Tr66ovv tov irpofioXca tov airepixaTO^ avTwv tSetVy Kot Tfjv 
avapxov ^ ptXav laToprjaat* irpoi^XaTO Se iroXv 6 TeXevTato^ 

fiicubi quid eorum, ^quae diountur in scripturis, poterunt adap- 
tare et assimilare figmento suo. 

2. Et propatorem quidem eorum cognosci soli dicunt ei, 
qui ex eo natus est, Monogeni, hoc est, ^No: reliquis vero omni- 
bus invisibilem et incomprehensibiiem esse. Solus autem Nus, 
secundum eos delectabatur videns Patrem, et magnitudinem 
immensam ejus considerans exultabat, et excogitabat reliquis 
quoque iEonibus participare magnitudinem Patris; quantus et 
quam magnus existeret, et quomadmodum erat sine initio, et 
incapabilis, et incomprehensibilis ad videndum. Continuit autem 
eum Sige voluntate Patris, quoniam vellet omnes hos in intel- 
lectum et desiderium exquisitionis Patris sui adducere. Et 
reliqui quidem Ji^ones omnes tacite quodammodo desiderabant 
prolatorem seminis sui videre, et eam, quae sine initio est, radicem 
contemplari. Praesiliit autem valde ultimus et junior de duo- 

1 Clem. Alex. in ihe Didaac. Or. §29, 
says of Sige, ^ty^, fpofflv, jn/JTrjp otkra 
xdyruv tCjv vvopXrjd^vTuv inrb toO /3<i- 
0OVS (/3iJ^ouj), 6 fibf oifK ((tx^ clxeXp xepl 
Tov djifrfyrov creaiyrjKey' 6 Si KaTiKo^€v, 
Twro dKaTdXriirTOP xpo<niy6p€Vff€», 

' In tbe Cabbalistic scheme of Se- 
phiroth that upon which created nature 

depended was *11D* fundamerUum, or 
*11p^ radix, 

' Qwe dicurUur in scripturia] Hic 
inserendse duse voces : in muUitudine, 
(juxta Grseca iv rXi^^et) per incuriam 
Bcribae forte ob recurrentem pneposi- 
tionem in omissse. Gbabe. 

* Ita Cod. Arund., Rays Gbabe, but 




m^itt ^^^ vedrraro^ t?? ScoScKaSo^, r?? vtto tov ^AvOpAirov koi t?? 

_^___L*' 'E/c/cXiytr/av, Trpofic^XfifjLcvos Aiodv, tovtco-tiv jJ ^oi^la, koi 
eiraOe iraOo^ avev TrJ9 €7ri7r\oK>J9 tov Tvyov \l, avl^,j tov GcXj;- 
Tov* ' o ivrip^aTO /jl€V iv toi? Trepl tov Noi/i/ Ka\ Ti]v 'AX>;0€iai/, 
^oTTetr/ci/xl/^e Se eiV toi/tov toi/ TrapaTpaTrcvTa, ^Trpoipaa-iv fxev 

decade ea, quse ab Anthropo et Ecdesia emissa fuerat, iEon, 
hoc est, Sophia : et passa est passionem sine complexu conjugis 
Theleti : quas exorsa quidem fuerat in iis, ^quse sunt erga Nun 
ot Alethiam; derivavit autem in hunc [iEonem, id est, Sophiam], 
^demutatam, sub occasione quidem dilectionis, temeritatis autem, 

he 18 mistaken, the MS. has Nu8; 
which is also the reading exhibited in 
the editions of Erasmus and Gallasius. 
Both of Mbbcbb'8 MSS. read Nu. 

^ Tebtullian expresses the force of 
the Greek better than the translator, 
Gtntis corUrahit viHi, quod exorsum qui- 
demfueratf &c. c. VoU. 9. 

" Carried i^fection,] Tbrtuluanus 
hoc Irensei verbum optime circurascri- 
bens : Derivarat, inquit, ut solent vitia 
in corpore cdibi connata in aliud mem- 
brum pemiciem suam ^fflare. Nam ut 
Galbnus lib. u. de Methodo Medendi 
ad Glauconem cap. 9, Tom. x. p. 382, 
Bcribit : 'AwoffK^^fjLjjLaTa ivofidj^ovci rdj 
Bia$4<r€ti iKelyas, Htom X^M^^ "^*"^^ ^^^' 
Xkowrei wp&rcpo» iript^ f^P^t KaraXi- 
wdrret iKcTvOf eli frepoy fieraiTTQffWf 
Aposcemmata vocant affectiones, quum 
humores loco, quem prius infettabant, 
relicto in alterum confiuunt, Aptissime 
igitur hAc voce expressit IrensBUs sen- 
tentiam Valentinianorum, dicentium, 
qnod malum, ex inquisitione imperscru- 
tabilis Bythi contractum, reliquos qui- 
dem .^Sones infestare ccepcrit ; postmo- 
dom vero instar pravi humoris defluens, 
in ultimo .^yne, Sophi&, subsederit, 
uti hic docetur. Gbabe, cf. n. c. 24, 
AudenJt dicere, quia a Logo quidem 
coepit, derivatio autem in Sophiam. 

' Sub. Kard. Under a semblance of 
that love that was the perfect attribute 
of Bythus. So HiPPOLYTUS says of 

Bythus: *^jp^di ifp y&iftfios, ido^ev 
airn^ Trori rb KdXKurToif koX reXetoTaTov 
b eXxev h abri^ yewifaai Kal irpoayayeiv' 
<f>i\4prffiof ybp oIk ijp. 'Aydwrf ybip, 
fjnfalp, ffp 6\os, if bi dydirrf odK i<rrip 
dydiTff, iby fiij 'j rb dyawwficvo». lipoi- 
PdKev o^ Kal iyhnrrfircv abrbs b iraT^Pf 
(SffTep ijv fi&vos, vovv kuI dX-^Oeia», rov- 
riffTi bvdba, ilns Kvpla Kal dpxh yiyove 
Kol fi^fyrrfp wdvTuv ruiv hnbs xkfffHispuaTos 
KaryfpiBfuovfjuhiav aUifvcav, k.t.\. Philos. 
vi. 29. The reader will observe that 
HiPPOLTTUS refers the origin of these 
emanations to the Monad Bythus, irre- 
spectively of Sige. 

* Stieren reads qui, and says in 
Cod. V088. scriptum est q* quod pro mcre 
librarii esse poteat qui aut quse ; but 
iv ToTs wepl rbv NoiV Kal r^v 'AK-fjO. is 
the usual periphrastic expression for iv 
ry N<p, K.T.\.; the writer is not refer- 
ring to 4ny emanation from this primary 
^ir. Tebtullian however has, qui 
circa "Sovv. 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 JEona ; and for this reason the 
irdOos of Sophia, i.e. Enthymesis, had 
its commencemcnt in the primary ema- 
nation of Bythus. So the Did. Or. § 7. 
"AyvioaTos odv b liaT^p (Sv, if$i\rf<T€v 
yvuxrBffvai tois alC^iv, /coi bid Ttfs ivOv- 



ayaTTtiSy ToXfiti^ ^e, Sia to /xrf KCKOivwvfjarOai T(p TlaTp\ tw lib. i. i. «. 
TcXc/o), icada>9 'caJ o No5ff. To ^€ iraQo^ cTvai XflTri^iv tou MASS.i.ii.? 
IlaTpoy' §0eXe yap^ i>g Xeyouari, to /xeyeOog auTOu icaTa- 
Xa^eiv* eireiTa imij SuvfjOrjvat, Sia to aSuvaTfp eiri^aXeiv 
irpayixaTiy Ka\ iv ttoXXoJ iravu aywvi yevo/xcvov, Sta t€ to 
fieyedof tou fiaOou^, Kot to ave^tyfyiaa^TOv tou TlaTpogy Kat 
Ttiv 7rpo9 auTov (TTOpyiiv, ^ €kt€iv6/jl€vov aci €7ri TO Trpoa^Oev, 
^uTTo Tfj^ yXuKUTfiTO^ auTOu T€\€UTatov av KaTaireTToa-Oat, Ka\ 
avaXeXucOai e/y Tfiv o\tiv ^ou<rtav, €t firi t^ OTfipt^ouo'!^ Kat 
€KTO^ Tou ^pp^TOu fieyiOou^ (fyuXaa-^roua-fi Ta o\a avveTu-^^e 
cuvafi€i, lauTtiv oe Ttiv ouvafxtv Kat yJpov KaXoua-tVy u(p tjg 

quoniam non communicaverat Patri perfecto, quemadmodum et 
Nu8. Passionem autem esse exquisitionem Patris : voluit enim, 
ut dicunt, magnitudinem ejus comprehendere. Dehino quum 
non posset, quoniam impossibilem rem aggrederetur, in magna 
agonia constitutum propter magnitudinem aititudinis, et propter 
quod investigabile Patris est, et propter eam qus9 erat erga 
eum dilectionem, quum extenderetur semper in priora, a dulce- 
dine ejus novissime forte absorptum fuisset, et resolutum in 
universam substantiam, nisi ei, quas confirmat, et extra in- 
enarrabilem magnitudinem custodit omnia, occurrisset virtuti. 
Hanc autem virtutem et Horon vocant; a qua abstentum et 

fi^€(as ToO iavToO . . . xpoi^aXe rhv Movo- 
ycp^. Tiyovtp otv Kal h iirb yvitxreotSf 
Tovriim Trfi waTpiK^s ivOvfii^eufS Tpo€\' 
Oiiiv. . . KoX 6 iikv fulvas fiovoyeviis vlds els 
t6v k6\wov toO iraTpbs Tiiv ivOdfifjiriv Sid 
TTJs yviitaetas i^yjyeiTai tcSs atwcWf i)S hv 
KoX inrh toO k6\vov airroO Tpo^rjdus. 

' If, u Gbabb imAgines, the four 
preoediDg wordB are an addition of the 
taranahUor, we must read demuUUumf 
which would also correspond with the 

^ The Apoetle*8 words would seem to 
be indicated, ro«f ifirpocOev iKT€Uf6fij£vos, 
PkU. iii. 13. 

' Modico ahfuit prce vi dtdcedinit et 
lahoris devorari, et in reliquam atibstan- 
tiam disBoivi, nee alia$ quam pereundo 
eetmuset, rUei hono fcUo in fforon incw- 
ristel. Tbbt. adv. Val. 9. 

' S\riv oMav. These wordB, passed 
over by Grabb, are explained by Nean- 
DEB (" Genetische Entwickelung der 
Gnofitische Systeme") as the common 
Bubstance of the Divinity in Bythus. 
" Also ist unter 0X17 oif<rla zu verstehen 
das allgemeine Daseyn in dem Bythos, 
der ganz naturlicher Sinn ; Sie ware 
fast, tlber die griinzen ihrer Individuali- 
tat hinauswollend, aufgeloset worden in 
das Wesen des Unendlichen," p. 211. 
Compare Tebtullian above. Somehave 
interpreted the words of the Chaotic 
substance into which the Mon Sophia 
passed, out of the Pleroma ; but as 
Neandeb (and after him Stieben) 
justly observes, Sophia is said iKTclv- 
€(r$at del iirl r6 wpbffOcv, and subsidence 
into the regions of matter would be 
rather a veikiv €ls rb ^wurOev or KdrwOev. 



LiB. I. i. 3. ^ hr€a")(tj<r6ai Kai irrTfjpl^^^Oai^ Ka\ fxoyi^ eTrKTTpe^^avra eiy 

MA88.LiL3. ^avTOVy Ka\ TreicrOevTa oti ^ aKaTaXfjirro^ €<rTiv 6 TlaTfjp, 

airoOc^rOai Ttjv irpoTepav cvOvjuLtjaiv avv T(p iiriyivojiiivu) iraO^i 


3. "Evioi S€ avTZv ^TTcSy To iradog Ttjg ^o(f)ia9 Kal Tfjv 
€Trt(rTpo(bfjv /j,v6o\oyovariv' aSvvaTtp koi a/caTaXjJ-Trrft) irpay^ 
fAaTi avTtjv iTrijfcipi^craa^av T€K€iv ovalav ajj.op(l)oVy ^oiav (^va-iv 
e?5(€ 6^\€iav T€K€iv fjv Kai KaTavorja^aaav irpwTOv jxev Xi/Triy- 
6rivaiy Sia TO aT€\€g TfJ9 yei/ecreo)?, eir^iTa (pofirj6fjvai ^juLfjSe avro 

oonfirmatum, vix reversum in semetipsum, et credentem jam,quo- 
niam incomprehensibilis est Pater, deposuisse pristinam intentio- 
nem cum ea, quae acciderat, passione, ex iila stuporis admiratione. 
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 foemina parere: in quam cum 
intendisset, primo quidem contristatam, propter inconsumma- 

' The traDslator evidenily read 
dT€<rxri<rOat, which he rendered cibtten- 
him, meaning that Horus restrained 
the JSon Sophia from approaohing tho 
Pleroma. The word had also an eccle- 
siastical meaning, and signified excom- 
munication, e. g. Abstinere aliquem a 
sacris. Abstentus a communione, &c. 

' dicaTdXi^irTOJ, auBwering to the 
Latin worda immcMus and inampreken- 
Mtbiluf. Chbtsostom gives it rather the 
former meaning, where he says, djcard' 
XfprTOi' \4y€Tai veXaybt, ch 6 KaOiiyTes 
iavToifS ol Ko\vfj.prjTal, koI irpds To\d 
KaTa<p€p6fi€voi pdOos, t6 iripas iZwaTod- 
<ruf €i>p€iy. T. T. diraXiJirr. 

' The translator instead of tws 
seems to have read Toioy. If so, per- 
haps ToUas is the correct reading. 

^ Such as her fefnujXe nature enabled 
her to produee. olav referring to oMom. 
That this is the meaning is eyident from 
the Gnostic notion, that in generation 
the male gives formi the female, sub- 
stance. Bythus as being d^p€v60ri\vs 
contributed both. Sophia, therefore, 

being a female ./^n, gave substance 
alone without form, and her Enthymesis 
was &fiop<f>os. So HiPPOLTTUS says, ip 
ydp tQ dycmrfiT^pf {l. e. BvOf) iari Tdsna 
bfJLOV' iy di tois y€wrjT<HS, rb fiiv Oi}\v 
i<FTUf oiKrias Tpo^\rfTiKby, rb bi A^pey 
fiop<f><tJTiKby Trjs irrb tov Oi^\€<t>s Tpo- 
paWofiimjs oiKrias. TIpo<ripa\€v (1. Tpo- 
ipa\€v) odv if <ro<pia tovto pubvov 6T€p 
ifiivaTo, oinriav €iifiop<fxtv koI cvKara- 
<rK€i^a<rrov (1. &fiop<pov Kcd dicara0-/cet/a- 
<rTov) Philos. vi. 30. 

^ Tertullian paraphrases these 
wordfl, Ne finia quoque existeret; i. e. 
lett this efiouUi be the period of her oicn 
eoddence. And this ezpresses the sense of 
the Greek ; for a« the author uses dwarQs 
ix^iv for 60va<rdai, so in this place tc- 
\€i<as (x^iv means T€\€i<aOr}vat. yirfbi 
possibly represents fi-Jf ti or fxifj ye. 
It may be observed that Hippolytus 
refers this dTopia to the entire Pleroma, 
who began to fearfor their o wn existence, 
when they perceived the effect of that 
Enthymesis in Sophia which pervaded 
their own being. Odpvpos iyivero iv ry 





TO eivai TeXelto^ €j(€iv e?Ta eKCTtjvai koi airoptjfraiy ^fp-ovarav UB.Li.3. 
Tiyv cuTiaVy Kai ovTiva Tpoirov airoKpvy^/ei to yeyovo^. Jliyica- "^ •^^"•^ 
TayevofJLCvriv Se T019 iraQecri Xafieiv iTria^Tpo^pijVy Kai eirl tov 
TlaTepa avaSpafJLctv ireipaa-Ofjvai, koi fie-^^pi tivo^ ToXjULiia-aa-aVf 
i^aa^Ocvrja^aiy Kal ^UeTiv tov iraTpo^ yevea-dai' avvSeijOfivai Se 
avTfj Ka\ T0V9 XoiTTOv^ Alwva^, /JidXia^Ta Se tov Novv. ^EvTcvOev 
Xiyovari irpdTijv ap^^fijv €a")(fiK€vai Tfjv ^ova^iav^ e/c t?? ayvolag, 
Kot T^y XvTTtj^j KOi Tov (j^ofioVy Koi Tfjg cicTrXiJ^edD?. 'O ^€ naT^o 
Tov irpoeipfifiivov Opov iirl tovtoi^ ^Sia tov ^ovoyevov^ 

Uonein generationis : post deinde timuisse, ne hoo ipsum finem 
habeat: dehinc expayisse et ^aporiatam, id est, confusam, quse- "ii-^v-^ ^*- 
rentem causam, et quemadmodum absconderet id, quod erat 
natum. In iis autem passionibus factam, accepisse regressionem, 
et in Patrem regredi conari : et aliquamdiu ausam, tamen de- 
fecisse, et supplicem Patris factam. Una autem cum ea rogasse 
et reliquos iEonas, maxime autem ^Nun. Hinc dicunt primum 
initium habuisse substantiam materise, de ignorantia, et tsedio, 

r\iy>u)fiaTt . . . 5x1 To^rXriciuts &fiOpif>a 
Kol dr€krj y€trfyr€Tax r(av aldjvuv rd ycmrfi- 
luira, KoX ^opd ris icaraXi^^erGU oitK e/t 
/lOKpdp ircre roi/s alioyas. PhUos. VI. 31. 
So also Clkm. Al. in the IHdasc. Or. 
§ 31 : did r^ rov Sci^exdroi; Al&yos irti- 
ctios rd Ska •raii^vBima, in 4*aaX, awe- 
Td$7fff€y. The CoD. Clabom. has incon- 
sumnuUam indicating inconsummatum. 

^ Subftud. roD yevofi^^v, cauBam 
8C. ejusy quod siae mare peperisset. 
Tkbtulll^ has hctrtre de raUone casus, 
curare de occuUaiione. adv. Val. 10. 

* iKiraf roG rarpds. So Tkbtullian, 
JDum in maii* res est, suspicit; convertit 
(L convetiitur) ad Patrem, sed incassum 
enisa, et vires deserebani. In preces suc- 
cedU; tota etiam propinquii<u pro ea 
suppUcat, vdmaxime Nus ; quidnif causa 
maU tanH. Similarly Hiffolttus, «car^- 
^iryov oOi' Tdirrcs ol alCopcs M ihjcuf roO 
Harp^, &a XvTovfiivi^ rijp aoif^iay difa- 
Ta^trg' ^JcXate ydp koI KanoS^pero M r<f 
yeyenifUwifi {nr* airriis iKrpibfULTi' ovrw 
y^ KoKoOfftp. PhHos, VI. 31. 

' BiLUUB Bupplieg r^s vXris, substan- 
tiam materia; but Philo speaks of un- 

VOL. I. 

formed matter as oi^/a &raKTos, using 
the word oMa for the complex idea 
"material substance." Ibenjeub uses 
the word in the same sense. The reader 
will observe the parallel ; as the Enthy- 
mesis of Bythus produced intelligent 
Bubstance, bo the EnthymesiB of Sophia 
resulted in the formation of material 
Bubstance. Tebtullian has a similar 
account, illa tunc conflictatio in nuUerice 
oriffinem pervenit, ignorantia, maror, 
pavor, substantio! Jiunt. 

* d(d rov lAo¥oy4yovs. Ihi demum 
Pater, aliquando motus, quem supra dixi' 
mus Horon per Monogenem Nun in hcee 
promit, in imagine sua, fomina-marem, 
quia dePatrissexuitavariant. Tebtull. 
c. Val. 10 ; and Hippolytub, 1v ovv 
fi7^*S\(as T(Hsal(ij<ri t<hs rekeiois KaTotf^OM^ 
il Tov iKTpfbfiaTos dfJLopipla, TdXaf koX 6 
Tar^p iTiTpo^dWci cUwva iva rb» crrav' 
p6y, Ss yeyemifUvos fUyas ut fieydXov Kal 
reXeiov Tarpbs, els <ppovpdv koX x^^^^^f^ 
T(a» alii)v<a» Tpo^€§lkrifUvos, Spos yiv€T<u 

TOV TX^^ptbfiaTOS, K.T.X, PhU, VI. 3I. 

« The Cl. MS. addB et; the Ab. omitB 
Nun, possibly from its likenesB to Hinc. 




^iB. 1.1.3. TrpoPdWerai ev eiKovi iSiay ^d<rv^vyov, aO^Xvvrov, Tov yap 
llaTepa Trore /xei/ fiera arvl^vyia^ TJ79 2-17179, totc oe Kai 

^^^'^^'^^ viripappev, koi vwepOfjXv cTvai diXovari. Tov Se "Opov tov- 
Tov Kat ^^vWvTpooTrjv [L ^Zn-avpov Ka\ AvTpan-fjv'^, Kal 
^KapTTKTTrjv, KOi ^OpoOeTfjv, Ka\ ^Meraycoyea KaXovori. Aia 

et timore, et stupore. Pater autem pradictum Horon super 
hflBC per Monogenem prsemittit in imagine sua, sine conjuge 
masculo-foemina. Patrem enim aliquando quidem cum conjuge 
Sige, modo vero et ^pro masculo, et pro foemina esse volunt. 
Horon vero hunc et Stauron, et Lytroten, et Carpisten, et 
Horotheten, et Metagogea vocant. Per Horon autem hunc 

^ Bendered by the translator, tine 
cw^fuge Ma»culo foeminaf in apposition 
with the words, in imagine sua; Sige 
was no true <rt5flryof of Bythus, not 
haying emanated coordinately with him; 
hence Masculofcemina was a tcrm ap- 
plied to Bythufl. The Latln veraion 
and TsBTDLLiAN both indicate the abla- 
tive, <l<ri/i>>yv ddTiXOyrtp, in imagine f(£- 
minamare are the words of Tertullian ; 
and it waa after thiB likeness of Bythus 
that Horus was now put forth by Mono- 
genes, as the words that immediately 
follow serve to ezplain. It will be seen 
that in sevenJ particulars the phrase- 
ology and nomenclature of ancient Theo- 
Bophists was adopted by the Gnostics ; 
for instance, the term dfip€v6$ri\w as 
applied to Bythus was only a revival of 
the old dictum of the Orphic Theosophy, 
Zei^s AfHrfjv y4yero, Zei>s dfAfiporos fTrXero 

So Davaso. dpacphOijKw oM^v {nr€<n"Jj' 
ffaro, Tpdt Mei^iw rijs irdyTwv ycwrjTiKiis 
oiMrlas. WoLP, Anecd, GroK. Hip- 
FOLTTUS refers the arithmetical mysti- 
cism of Yalbntinus 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 
BuJe ehaneter, the even numbere 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. i/Tti itrrl fiovds dpejfv yewSxra 
TaTpiKus Tdvras Toi>s dXKovs dptSfioOs, 
Ae&r€f>ov 1) 9vds OifKvs dfH$fi6s . . . dprtos 
inrb tQv dptdfirfTtKuv KoXetTou, TfUTov fi 
Tf>tb.s dfnOfibs dfHrrp^f oT>tos koI TefMabs. 
HiPPOLTT. Phil. de Pyth. But the 
Monad contained within itself the pro- 
perties of either gender; * ApKrroriXrjs 
di iv r<p Tlv6ayoptK0, rb tv, ffrrfctF, dfi- 
<pOT4fHiJV pLcrix^tv rijs 4>^e<as' dpritp p^ 
ydp Tf>oaTe6kv T€f>tTr6v Tolet' Tef^trrQ 
9i dpTtov. 6 o6k dv ^SiVaro, el fi^ dfufxMf 
ratv ^wriotv fieretx^- ^^ y^ dfrto- 
Teptrrhv Ka\et<r6at t6 tv, Stobjbub, Ed, 
Phy8. 16. 

• For ZuXXvrparrV must evidently be 
read 'Lravpbv koX Kvrp<iir^v, for oompare 
the Latin. Zrav/o6$ in its primary sense 
is a staJce. So Il.<a. 453 : 
*Afuf>l Si ol fiey<i\rjv ai;XV Tolrj<r<iv dtKucrt 
XravfXHtrt TVKOKMri, 


The idea intended to be conveyed is that 
of afeniXf not a <rou. 

' The term Carpistes has been va- 
riously explained. Grabe, on the au- 
thority of an obscure passage in Arrian, 
renders it the Enutncipator ; Mabsuist, 
the Jvdge or Arbiier ; Stierek, foUow- 
ing the explanation of Neahdeb, makes 




1. Se TW Opov TovTOv <pa(r\ K€Ka6dp6ai /caJ icrrfiply^dai q^£*i*}'J 
Tfiv ^o<f>laVy Koi aTroKaTaaTaOtjvai Tfj ^crvXvyla' ')^(cpi<r- 
0€i<Tfi^ yap Ttj^ *Ej/6i/^tj;<r€ft)9 air' avTfj^ (tvv tw eTrtyiPO^ 

i fjL€V(p ircLOcif avTfjv /J.€v €VT09 TrXfjpcofjLaTO^ ^Tvar TZ. fi€ivar 

dicunt mundatam et confirmatam Sophiam, et restitutam con< 
jugi. Separata enim ^intentione ab ea cum appendice passione, 
ipsam quidem infra Pleroma perseverasse. Concupiscentiam 

it a Bynonym for Otpurr^t, the reaper; 
and this last is nearer the truth. For 
a twofold idea attaches to the office of 
Honis, that of a stay and support, in- 
▼olved in the term T,Tavp6s, and that of 
a separater of the godlike from all that 
iB onworthy and baae. In this last ca- 
pacity the Baptist*8 description of ChriBt, 
St Luke iii. 17, was applied by the Ya- 
lentinianB to HoruB, as winnowing good 
from evil, ov rb «tiJoi» iy r-g x^*/^ a&rov, 
K,T.\., and henoe the tenn CarpiBtes ; in 
agricultural phrase, "The Tasker," i.e, 
one who separat^ in the bam the oom 
from the cha£ Neaio^er, however, 
underBtands the word to apply to the 
final judgment, as exemplified in the 
Parable of the Tares. " 80 viel aU 
$€piffTip der Emdter, fnU Autpidung auf 
die VergUichung des letzten GerichU mU 
einer Enidte," u. s. f. p. 1 1 1 : in confir- 
mation of the ezplanation now offered 
oompare ch. 6, and the end of next note. 
^ Mcra^ciry^ Jleduetorem, from his 
restorative function of bringing back all 
tothat grade of being forwhichthey were 
destined. So Neakdeb. Theee several 
terms are either expresBed or implied in 
the foUowing paasages from Tbbtullian 
and HiFPOLTTUS: AdjiciufU autem 
Horon etiam Melagogea (i. e, circum^ 
ductorem) vocari et fforotheten. Hujus 
prwdicunt opera, et repreuam ab iUicitit 
et purgatam a malis, et deinceps confir- 
matam Sophiam et coi^ugio restitutam, 
et ipeam qaidem m Pleromatit censu 
remansitse. adv. Val. 10. «oXetTot tk 
'Opot fth ovTOS dri A^opltei dxb tov tXij- 
piiparot l^ t6 iwripruta' VLeraxe^ bi 

5ti fieT^x^^ '(^ Tov vorepi^/MaTos. Zraupdf 
bi Sti vhrriyev dK\iv<2s Kal d/ieravoi^ 
Tws (1. dfUTaKur^w) uis fi^ dihfaffOat 
[xti>pioOrjifai iv fiifiivi] firfih tov voTcpff- 
fMTOS, Kal yeviaOai ^771)? tQv ivrds 1^X17- 
p<A)fiaTos alujvuv. HlPP. Philos. VI. 31. 
The term Kaprrurr^s seems to be indicated 
inthe conclusion of the foUowing passage 
from the JHdasc. Or., 6 trravpds tov iv 
rr\rfp{i)fJuaTi 'Opov (rrjfieidv i<mv' x^P^t^*' 
7A/) Tods dirlffTovs tuv dxLffTtav, w$ iKci' 
vos rbv Kbfffijffv Tov rrKrjfHJbfMTOS, bib Kal 
rb, ffxipfiaTa b *Irjffovs bib. tov ffrjfielov 
iwl TuJv wfjuuav paffrdffas elffdyei els rb 
rr\i^p(ji>fjLa. § 42. What misapprehension 
of an affecting image ! 

' The Greek words should have been 
rendered aupermasculum and super- 

1 Ita Sophia . . , declinata inveS' 
tigatione Patris conquievit, et totam 
Enthymesin, i.e. animationem cum paS' 
sione, quce insuper acciderai, exposuit. 
adv. Val. 9. Massuet rightly observes 
that ffv^las would have been more 
correctly rendered by conjugio. Sige 
was in close reUtion with Bythus, both 
being of eteraal subsistence ; but Sige 
was no true ff6^^os of the first principle 
as the other pairs of ovj^oi, 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 
ffvjiirflg, here also ought to have been 
rendered conjugio. 

3 Intentione, iv06firfffis, is afterwards 
rendered '< concupiscentia." 





^Slix^i^ Tert. remansisse,! rijv Se evOvjULfiariv avrn^ crvv T(p iraOei 
"'^' viro Tov "Opov d<f)opt(r6^vai xa), ' aTroaTeptjOrjvai \J. airo- 
<rTavpw6r}vai\ koi c/croy airrov yevofievfjv, eivai filv TrvevfxaTiKriv 
ovcriav, (bva^iKiiv Tiva A.iS>vo9 op/uLfjv Tvy^^avova-av afxop(^ov 
Se Ka\ aveiSeov ^Sia to jUirjSev KaTaXaPeiv KOt Sia tovto 
^Kapirov a(r6evrj Ka\ ^rjkvv avTOV Xeyova^i. 

4. Mera Se to a(^opi(r6rivai TavTrjv eicTOS tov TrXrjpta' 
fiaTog tS>v Aidvdov, Trjv tc ^rjTcpa avTtj^ airoKaTa(rTa6Tjvai 
T? W/^ (rvXvyi(iy ^Tov ^ovoycvrj iraXiv irepav TrpoP(iK€(r6ai 

vero ejus cum passione ab Hofo separatam et crucifixam, et 
extra eum factam, esse quidem spiritalem substantiam, ut 
naturalem quendam iEonis impetum, informem vero et sine 
specie, quoniam nihil apprehendisset. Et propter hoc fructum 
ejus invalidum et foemineum dicunt. 

4. Postea vero quam separata sit haec extra Pleroma 
JSonum, et mater ejus redintegrata suse conjugationi, Mono- 
genem iterum alteram emisisse conjugationem, secundum provi- 

^ * ATocrravpuOrivcu must be the cor- 
rect reading of which crucifimm \a the 
translation. The meaning of the word 
used by Ibenaus was not perceived ; it 
refers to aravpbi in the same sense as 
before, viz. a fence. Honis fenoed out 
and kept away thia Enthymesia from 
the Pleroma ; the word ahaterUam would 
haye been better, though no ezact equi- 
▼alent. *Airo<rravpia0^ai hic potius red- 
dendum fuisset, quasi vallo cinctam et a 
Pleromate dupjmdam ette, Sic apud 
Thucydidem lib. lY. cap. 69, direara^povp 
Scholiastes explicat xo-P^i^^ifM^Ta iirolow, 
Neque alibi in omni Irensei opere lego, 
Enthymesin oruci affixam. 6b. Teb- 
TULLIAN, however, had the same read- 
ing in the Greek, unless indeed, which 
is alflo probable, he copied from our 
translator. He says, Enikymetin vero 
^fus et iUam appencUcem pasnonem ab 
fforo rdegaiamet eruci/ham et extra cevum 
faetam; malum, quod akmt, forat : epiri- 
Im» quemdam impetum ^Ecnie, ted tn- 

i( kugpedalam, fuaienui nihU 


apprehendiaset, ideoquefructum infirmum 
et faminam (1. fomineum) pronuncia- 
tam. adv. Val. 10. 

* rb iiyfikv Kara\a^€w, i. e. by any 
fcetal 0-i^i7^{f of Sophia. Enthymesis, 
having obtained nothing rov d/^ucov 
ffxfpfJLarot, was Afiop<pos xal di^cldTfi, 

' The reader will observe that what 
we understand by emanations theGnostic 
described as epmtuAl fructification ; and 
as the seed of a tree is in itself, even in 
the embryo state, so these various .<£on8, 
as existing alwAys in the Divine Nature, 
were co-etemal with it. 

* HiPPOLTTUS says, iXei^as oBf 6 xa- 
r^p rd ddxpva rijt ffo<plas Kal irpo<rd€^dfi€- 
vos rwv alujviav r^v Sci^a-uf, hriirpo^aXciv 
«reXct^t {t^ Nw sc.) oO ydp aMs, <f>if<rl, 
wpoi^aKaf, dXX' h NoOf Kal ij 'AXi^^eta 
"Kpurrbv koX T\y€vpja dyioy, €ls ijj>p<f><aaur 
K</X dialp€atp rov iKTpibpLar os, Kcd wapa- 
fiAfOlav Kal diavdiravffty rtar rijs ffo<f>ias 
ffrcpayfMor. Pkiloe. vi. 31. Tebtullian 
18 tolerably close to the original : Iffi- 
tur post Entkynhesin eoetorrem, et matrem 
efu$ Sophiam conjugi reduoem, iUe iterum 



crvl^uylav KaTa irpojuLiideiav tov HaTpog^ '7va /a^ ojJLolm ^^i'^'^ 
Tavrri Traurj t«9 tcop AKavoDv, J\.pi(TTOV Kai liveuina ayiov €«s 
^ir^^iv KOi OTrjpiy/jLov tov HXrjpd/JLaTOfy v(f) Sv KaTapTi(r6rjvai 
Tov^ AtZvag. ^Tov /jl€v yap XpiarTOv SiSa^ai avTOvg arv^vyla^ 
(pva-iVy aycvvi^Tov KaTa\fiy\nv yivdcTKOvTa^y iKavov^ eivai, ava- 
yopeva-al re iv avTOis Ttjv tov iraTpos hriyvoixriVy oTi t€ 
a^^fwptjTo^ €<TTi Ka\ aKaTaKfiTTTOSy Ka\ ovk ecmv ovt€ iS^iv 
ovT€ aKovcrai avTOV 4 Sia julovov tov Movoy^vov^ yiv(i<rK€Tat. 
KaJ To /x€v aiTiov t^j altoviov StajULOv^s TOt^ Xonroh to irpSrrov 
^ KaTaXrjTTTOv virap^^fetv tov IlaTjOoy, T?ff Se y€V€<r€0i>9 avTOv Kal 

dentiam Patris, Christum et Spiritmn sanctum, a quibus con- 
sununatos esse dicunt iEonas. Christum enim docuisse eos 
conjugationis naturam, innati comprehensionem cognoscentes 
sufficientes, sive idoneos, esse: declarasse quoque in eis Patris 
agnitionem, quoniam incapabilis est, et incomprehonsibilis, et non 
est neque videre, neque audire eum nisi per solum Monogenem. 
£t causam quidem ffitemsa perseverationis iis omnibus incom- 
prehensibile Patris esse: generationis autem et formationis 

Monogenes, iUe Nus . . . novam excludit 
copulationem Chrittum et Spiritum Sanc- 
tumf c II. 

^ The translatioii has here lost some 
worda, for Tsbtullian ezpreases the 
Greek text by Ne qw gugmocU ruraus 
concuitio incurreret, 

' Again the traDBlation is defective. 
Tbbtullian paraphraBee the Greek 
rather than translates, Solidandis rebus 
et Pleromati mumendo, jamque Jigendo, 

* A pasBage of undoubted difficulty. 
Bj Uariip ia here meant BvOds or JJpo- 
vdriapf Dot NoDf or MoMryen^f. A desire 
of penetrating the un&thomable mystery 
of the Being of this Propator nearly 
annihilated Sophia (/uerd fwcp^ d.iro\<a- 
"SSros, § 5). The weU-being of the reet 
depended upon their compreheuBion of 
the fact that he is incomprehensible. 
Hence Christ is represented as saying 
to the ^Eons, iv. 1 4, Nolite qwjerere Deum, 
ineoffmtuB eat enim, et non invenietie eum. 
Before the particle 'f, at the close of 
the periody must be understood 01^^ 

dXXwt, e. g. For, tay they, Ckrist taught 
them the naJture of their copulce, (nam^ly) 
that heing cognizant of their (limited) 
perception of the Unhegotten, they needed 
no higher hnowledge (Uayoi^s eXyai), and 
that he enounced among them thit con- 
ception of the Pather, that he i» Infinite 
and Incomprehensible, and it ia impoM- 
sible either to aee orto kear him; neither 
ia he known otherwiee than through the 
Only-begotten. Tebtdllian has, quod 
capere eum non ait, neque comprehendere, 
non vieu denique, non auditu compotiri 
<ju8, nvri per Monogenem. c. 1 1. 

* Tebtullian, as well as the trans- 
lator, had the reading rb irporror dxrara- 
XyiTrrSp, Incompreheneihile quidem paJtrit 
causam esse perpetuitatis ipsorum, c. 1 1. 
He extendfl also to the entire body of 
.^ns, that generation in the knowledge 
of Grod which iBENiEUS limits to Mono- 
genes; CompreheneibHe vero efua, genera- 
tionis illorum etformaiionia eeee rationem, 
Hac enim diapotitione Hlud opinor in- 
ainuatur, experiri, deumnonapprehendi; 



<?Ri*M' M-optpdarem to KaTaXtjTTTOP avTOVy^ Sri ^vto^ ecrri. KaJ Tavra 
MA88. 1. ii.6. ^*^ ^ apTi irpo^XrjOei^ XpiarTO^ €V avTOi^ eSfjiJiiovpyrja-e, To 
Se €V Tlv€v/uLa to ayiov ^ e^tcwOivTa^ airrovy iravTai ev^api^ 
(rT€tv cSlSa^^y Koi Trjv aXfjOtviiv avaTrava^tv ^y^a^aTO fi eiV- 
i/yjyo-aTo]. OvTcog T€ fiop(f)^ KOi yvdfiri ta-ov^ KaTaarTaOrjvat 
T0V9 AtSfvag Xeyova^ty iravTag y€vo/jL€vov9 Noay, xal TravTa^ 
Aoyou9, Ka\ iravTa^ ^AvOpchrov^y koi irdvTag XptarTov^* koi 
Tag 6rjX€ta^ ojjlolco^ iraaa^ ^AXtjOeta^j Ka\ Traa^a^ Zwa^, Kot 
3 IIi/eiJ/iaTa, KOt ^EKKXrjarta^, ^Sn^rjpiy^OivTa Se eirl tovtu) Ta 
SXa, Ka\ avairavaafx^va TeXeo)?, fAcra /Jiey aXrjg xapag (prja-tv 

comprehensibile ejus, quod quidem filius est. Et hsc quidem 
qui nunc emissus erat Christus in eis operatus est. Spiritus vero 
sanctus adaequatos eos omnes gratias agere docuit, et veram 
requiem induxit. Et sic forma et sententia similes factos ^onas 
dicunt, universbs factos Noas et Logos, et omnes Anthropos, 
et omnes Christos : et foeminas similiter omnes Alethias, et 
Zoas, et Spiritus. et Ecclesias. Confirmata quoque in hoc 
omnia, et requiescentia ad perfectum, cum magno gaudio dicunt 

tiquidem inapprehengUnU ejtUf perpe- 
iuitalis est causa ; apprehensibiU autem 
non perpetuitaHs sed nativitutis et forma- 
tionis egentium perpetuitaiis. Filium avlem 
constituunt apprehensibilem Patris. 

1 The translation, Tkrtullian, and 
the Didasc. Or. all indicate the reading 
vlbs instead of taos, as printed by Grabe, 
Massuet, and Stieren ; it has therefore 
been replaced in the text. Tertullian'b 
words are at the end of the note above ; 
Cleh. Al. says in the Did. Or. xpoeKOCjv 
yy&<rti, rovrliTTiv h vlbs bn bC vlov b Ila- 
T^p iyvibffdri : and again, b fih /teu^as 
/lovoyey^s vlb^ els rbp KbXirov tov UaTpbi 
T^v ivOvfXTjcriP bib rrjs yvdxreujs i^fiyeiTai 
Tois aliaatv, us Slm koI inrb tov KdXirov 
a&rov trpopXrjOeLi. §. 7. Again, TlpbataTrov 
UaTpbi b vlbs, bi* ov yvupl^eTai b Ilarijp : 
again, Tdxa bi rb irpbffutTrSv i<m fih xal 
b vl6s. icTi Si, Kal dffov KaToKrprTbv tov 
Uarpbs bi* vlov bebiZayfiivoi Oeupovirt,' rb 
bi Xoiirbv tLyvuaTdv i<m tov HaTpbi. 
Monogenes also was the very spirit 
of knowledge, whom the Father, having 

a perfect knowledge of his own being, 
put forth, d>? dv iavrbv iyvtaKun rvevfia 
yvdMretoi o6<rrjs iv yvtixrei TftoipaXe rbv 
lAovoyeyrj. § 7. But the Father is in- 
comprehensible, and the knowledge of 
this secured to the ^Sons of the Pleroma 
their continued subsistence, and the 
same knowledge, as a generatiye virtue, 
conferred upon Monogenes his yhe<rts 
KoX fx6p<lHit<ris, 

' i.e. equalised in the way that he 
proceeds to describe, and according to 
Tbrtullian, Omnes forma et sententia 
pertequantur, fcuti omnes quod unus- 
quisque : nemo aliud, quia alter. Omnes 
rrfunduniur in "Sovs, in Sermones, omnes 
in Homines, in Tkdetos. 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, 'Ei» irKrfpiHifiaTL o^ 
ivbrrjTOi o6<rrji, fKaaros tCjv txlttjviov tStov 
^ei irK-ifptafxa, t^v av^yyLajf. § 33. 

' ni") being a feminine noun. 



v/AVfjerai tov HpoTraTopay ttoXX?? ev^Ppaaia^ /xeTaa^y^ovTa, y^J-{* 

at virep Tiyff evTrotia^ TavTij^ povKrj /uittf, xai yvw/jLfj to irav 
TlXripwfjLa tZv AtfivooVy (rvvevSoKovvTO^ tov Xptarov koi 
Tov HvevfiaTO^i ^tov Se TlaTpo^ avTwv crvveTrtfT^^paytTo^ 
fiivovy €va cKaoTOv twv AtdvoDV, oirep e?j(ev ev kavT^ icaX- 
\tGTOv Kat avOtjpoTaTOv avveveyKa/ievovs Kat epavtcrajuLevov^y 
Kat Tcurra ap/jLoSia>9 -TrXe^ai/Ta?, icai ejuL/ieXZ^ evwa-avTa^y 

131 TrpojSakeadat trpopXrnxaTa eU Ttjxrjv Kot So^av ^tov Bvdoi/, 
TeXetoraTOv /caXXo; tc Ka\ ^aa^Tpov tov TlXfjpdiuLaTogy 
TeXetov Kapirov tov ^ltja-ovvy ov Ka\ ^WTtjpa irpoaayopev^ 
Ofjvaty Koi ^ptarovy Ka\ K.6yov iraTpwwfitKti^y ^Ka\ /caTa 

14. \Ka\ TaJ IlaWa, Sta to diro trdvTOOv eTvat' Sopv<p6pot9 
T€ avTSfv raJT^J €19 Ttixi/v Tfiv avTwv ^o/xoyeveti ^AyyeXov^ 

hymnizare Propatorem, ma^8B exultationis participaotem. Et 
propter hoc beneficium una voluntate et sententia universum 
Pleroma iEonum, consentiente Christo et Spiritu, unumquemque 
iEonum, quod habebat in se optimum et florentissimum con- 
ferentes, coUationem fecisse: et haec apte compingentes, et 
diligenter in unum adaptantes, emisisse problema, et in honorem 
et gloriam Bythi perfectissimum decorem quendam, et sidus 
Pleromatis, perfeetum fructum Jesum, quem et Salvatorem 
vocari, et Christum, et Logon patronymice, ac omnia, quoniam 
ab omnibus esset. Satellites quoque ei in honorem ipsorum 
ejosdem generis Angelos cum eo prolatos. 

* Tebtdllian, Hippolttds, and the 
Tiunalator have nothiiig to coxrespond 
wHh these words. 

■ HlPFOLTTDS says, iSa^cy airroU fiij 
/jJnnm icard crviVyUuf Sedo^aKiycu rh» Tldv, 
{i.e, rhr Moroycy^), 8o^(i<rcu hk koX dtd 
T/HHr^o/At KO/nrGnf irf>ew6min' rQ warpl. 
vi. 32. The translation as it stands in 
Grabs, has Byihif on the faith of an 
ancient MS. as alleged by Fedardent ; 
but the existing MSS. as well as the 
earlier editions, have either Hori or 
Oriki; this induces the suspicion that 
HiPPOLTTDS preserves the true reading, 
bat that the translator had 8pov in lieu 
of vloO in hii copy. We may trace 

in this collective seon the origin of the 
ApolHnarian notion, that Christ^s body 
was of a heavenly nature, and descended 
from above. 

' dorpor, constdUUion, as possessing 
the perfections of all, In honorem €t 
gloriam patris, pulcherrimum pUromaH$ 
sidus, fructumque jperfectum compingunt 
Jefum. Tebt. adv, Val. 12. 

4 Tebt. et omniajam. K^ra ir. 

• hftoyeyeis, homogeneous, int^ se, 
as being the joint Tp6p\rifm of the whole 
pleroma. Tbbtdlllan expresses a 
doubt about the meaning of the word, 
amhigue enim positum inveni. Gbabb 
notices that Athanabids undentood the 



LIB. I. L 5. 

GR. I. L &. 


5. AvTfi fikv ovv €<mv ^ €VT09 irXtipwiuLaTO^ inr* avTwv 
Xeyofievfj irpayiJLaTela^ Ka\ fi tou TrewovdoTO^ Alwvo^^ Koi 
fieTci /uLiKpov aTToXcoXoToy, c»9 ev xoXX^ vXfj Sta l^tjTfi^riv tov 
HaTpo^ <rv/UL(f)opay koi j} tov Opovy Kal ^LtvKov rT,Tavpov\ 
KOi Ain-ocoTOi/, Kai KapTrKrrov, koI 'OpodcTOVy koi Merayo)- 
^€0)9 i^ ' aycSi^o^ (TvjULTrri^i^y koi fi tov * irpwTOv XpKrroS <rvv t^ 
Tlv€v/j.aTi T(S dyita €k fieravola^ vtto tov TlaTpog avTwv fi€Ta- 
y€V€(rT€pa tS>v AIwvodv yiv^cri^y Koi fi tov ^S^VTcpov XpicrTOVf M.14. 
ov Koi ^arrnpa XeyovrriVy e^ ipavov (rvvOeTO^ KaTacrKcvii. 
TaSra Se (pav^pw^ fi€v fui €iprj(r6ai, Sia to fiii iravTa^ ywp^lv 
Tfiv yvSxriv, fjLvcrrfipiwSw^ Sc vtto tov ^Myrijpo^ Sia irapaPoXwv 

5. Hseo i^tur est qu8s intra Pleroma ipsorum dicitur 
negotiatio et passi iEonis, et pene perditi, et quasi in multa 
materia propter inquisitionem Patris calamitas, et Hori, et 
Crucis ipsorum, et Redemptoris, et Carpist», et HorothetaB, et 
Metagogei, ex agonia compago, et primi Christi cum Spiritu 
sancto de poenitentia a Patre ipsorum postrema ^onum genesis, 
et secundi Christi, quem Soterem dicunt, ex coUatione 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 Valentinds, 6 fiiv 
Toifs 477A0V5 dfUjyeycU ctpriKe TfJJ Xpur- 
r^. Or, ii. c. Ar. p. 363 ; and he then 
proceeds to shew that the same father 
cites theee words of iRBNiSUS in such a 
way, as to imply that he understood 6fio- 
ycyeii to mean coeval, rather than homo- 
geneouB in nature. £p. ad Serap.^ ^i 
TCfjupd^os Tov IlapaKXi^ov crwaircdTd- 
Xfiaap a&r^ ol ijXiKiCJTou, the citation 
brang from § 8, where Iben^us says of 
the mission of the secondary Christ, the 
Paraclete, to Achamoth, iKTdfiirerai 
Tpbs a&rijp fierdi tGw iiKiKiurruv a&rov 
Ttav 'AyyiXup, 

^ The obecurity of these words haa 
M UBual caused some variety of reading 
boih in the Greek text and in the Latin 
tran8lation. MSS. and the printed 
editionB of Epiphanius have i^dyutpos ; 
Massust propoBes i(ajui»ws, in alluBion 

to the Bix synonyms for the JEkm 
Horus ; Stieren suggeBts et jEonum in 
the yersion, just as Billius had pre- 
ferred jrcU alii)¥<a», in the Greek text. 
Grabb, 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 Valentinian 
system, and the words may be rendered 
and the consoHdation (of Sophia) hy 
fforus, (sub. 5iA) &c. from her agoniMd 
condUion, Compare the latter part of 
§ 2. i^ dyQpos would mark subsequenoe 
in point of order, just as in the next 
line iK fierapolas must mean €^fter the 
iTurrpo^ of Sophia ; see the opening 
of § 4. The reading of the Abundel 
MS. lex CBona, indicates i^ dyiapos. 

" Even in their Christology the Va- 
lentinians must have their part and 



ti€fivivi<TQai T019 avvmv Swafjiivoi^ ovTCog* tov9 ficv yap Tpia- ^^\\ 

A^'- ' /\ ^ ^ '^ ' »^If / i MASS.i.u 
twva^ fiefjLfiwcruai oia tu)v TptaKOVTa €twv wg irpoeKpa" 

fi€Vy €v 019 ovSiv €v (bav€p(f (batTKOvart Tr€TroifiK€vai tov ^WT^pa, 

Kot Sta Tfj^ TrapafioXij^ Ttcv ipyaTZv tov ajJLTr^XSovo^. Kai tov 

Uavkov (bav€p(iTaTa Xeyov^rt tovctS^ Atwva^ ovo/jL(x^€tv xoX- 

Xaici9, €Ti Se Koi Tfiv Ta^tv avTwv T€T9jpfjK€vai ovT(ag €t7r6vTay 

ei9 iracra^ Ta^ y€V€a9 tcov aidvcov tov atiivo^' aWa Kal ^/xa9 

^rjri Tfj^ cvyaptarTta^ XcyovTa^, eiV Tov^ atiavag tHov atdvoovy 

€K€tvov9 Toi/g aioova^ (rrujLatv^tv kcu ottov av atwv rj atcov€9 oi/o- 

/jici^ovTat, Tfjv ava(popav eh €K€tvov9 eivat diXov^rt. Tijv Se Ttj^ 

S(ioS€KaSo9 Tvov Atiovtov 'Trpo^oXfjv iuLfjvv€(r6at, Sta tov ScoSeKa€Tfj 

ovTa Tov K.vptov StaXe^^fd^vat Tot^ vojmoStSacrKaXot^, Ka\ Sta 

Ttj^ Tcov ^ A.iro^rroXcov iK\oy>j9' ScoSeKa yap ^A.irocrToXot, KaJ 

Salvatore per parabolas ostensa iis, qui possunt intelligere, sio : 
triginta iEonas significari per triginta annos, sicut prsediximus, 
in quibus nihil in manifesto dicunt fecisse Salvatorem ; et per 
parabolam operariorum vinese. Et Paulum manifestissime Matt. xx. s. 
dicunt JEonaa nominare ssepissime, adhuc etiam et ordinem 
ipsorum servare, sic dicentem: In universas ffeneratumes sceculi^v^^^^^^- 
sceeulorum. Sed et nos ipsos denique in gratiarum actionibus 
dicentes, ce^mas ce(mum, illos iEonas significare : et ubicunque 
^on aut iGones nominantur, in illos id referri volunt. Duo- 
decadis autem iEonum emissionem significatam pcr id, quod 
duodecim annorum existens Dominus disputaverit cum legis luc. h. 4a 
doctoribus, et per Apostolorum electionem : duodecim enim luc. vl 13. 

^ un vpo4ipafu». See § i and i. 

• M r9jii euxcLf>urrlas. These words 
need not of necesnty refer to the Sacra- 
ment of the Holy Eucharist. The 
translator has in graHarum ticHonihtuif 
iirl rcuf €^a/>urr/a<s ; and, in fact, the 
words of the Apostle were at an early 
age incorporated in the Doxologies of 
the Chorch. e.g. S. Basil quotes the 
words of DlONTsnJS Al. de S. Sp. 71. 
ToiTois, <fnfal, vaaty djcoXoi^wt koI iiM^ts, 
Kol i^ xapii rCo¥ Tpb iifuav Tpeapurfytap 
r<nro9 koX KOjrhifa wap€i\ri^&r€S, bnwpiawias 
avrois Tpoaevxo^urroOm-cs' Kal 9^ koI 
vw {'fjup iwurri\\oirr€S KaraTa^pxp' r^ 

di B€(p Uarpl Kal Tl<p r^ KvpUp ijfiuv 
*Ii;<roO Xpiorip, <rif¥ r<^ &.yl(fi IIveiJ/Aart, 
S6^a Kal Kpdros els ro^ oiQifas rCov alttf 
v(ij¥, dfiipf. He also quotes the Ghristian 
historian Afbioanus, as referring to the 
traditions of a primitiye antiquity, 
where he says, ^fA€is y6p ol K^K^bftay rQp 
fnjfidrufv r6 fUrpov irurrdfuvoi, Kal r^f 
Tl<rr€(os oCfK dyvoovvr€S r^v x^^* ^ 
XopurrovpL€v r(p Tapo^opuh(p rocf /5(o<f 
^fu» Ilarpl Tb» rG>v S\(av Xarrifpa koI 
Kj^piov ^pxov 'Irfo-oOv Xpurrdv (f if S6^a, 
fieya\(Mr(fVJf oi/v dyUp Hve^fiari e/f roi>f 
alQvas. S. Babil then adduces the ves- 
per Laud as r^f iTi\vxyU>v eirxapiorlas. 
There is no necessity, thercfore, for 



^Siitt '^^^^ \oiirou9 SeKaoKTcs Aiwva; (^avepovarQaiy Sia tou fiera Tfjv 

€K v€Kpwv avacrraGriv d€KaoKTa> /nfjo-i Aeyeiv oiaT€Tpi(p€vai 

avTov (Tuv T0L9 /JLaOfjTah" aXXa Kai Sia tZv irpofjyou/jLevoov 
Tou ovofiaTO^ auTOu Suo ypafifiaTtjov^ tou t€ tSn-a Ka\ tou ^Ta, 
Toug S^KaoKTti) AiZvag eu^r^/jLoo^ /jLtjvuea^Oai. KaJ tou^ ScKa 
Alcovag (iarauTco^ Sia tou icoTa ypa/x/xaTO^y o TrpofjyeiTai tou 
6v6/JLaT09 auTOUf afj/jLaivouan Xey^arOai [^orfj/Jiaivea^Oai Xeyoua-ij, 
Kai Sia TOUTO €ipfjK€vai Tov ^wTrjpa^ icoTa ev rj /ila K€paia ou 
fifj TrapiXOrj €«9 av iravTa ycvfjTau To ^e Trepi tov SooScKaTOv m. is. 
AiZva y€yovo9 TraOo^ P^uTroarrj/iaivearOai Xcyouarij TfJ9 aTro- 
u. zxxTi. (TTaariag Sia ^louSaVy oy SooScKaTO^ ^v toov ^AiroaToKooVy yevo- 
/levrj^ irpoSoarta^ SeiKVua^Oai Xcyouari, koi oti T(S ^SooS^KaTtp 

Apostolos elegit. Et reliquos octodeoim JEonoB manifestari per 
id, quod post resurrectionem a mortuis octodecim mensibus 
dicant conversatum eum cum discipulis. Sed et prsecedentes 
nominis ejus duas literas lota et Eta, octodecim iC^onas signifi- 
canter manifestare. Et decem autem ^Eonas similiter per lota 
literam, quod prsecedit in nomine ejus, significari dicunt. Et 
Matt.T.ia propter hoc dixisse Salvatorem : lota unum, aut unus apev non 
prcBteriet^ quoadusque omnia fiant. Hanc autem passionem, qua9 
circa duodecimum iEonem facta est, significari dicunt per 
apostasiam Judae, qui duodecimus erat Apostolorum, et quoniam 
duodecimo mense passus est; uno enim anno volunt eum post 

limiting the term in this passage to tho 
Eucharist properly so called. 

^ ti; iiriffL The same misstatement 
as put forth by the Opfiitay \b repeated 
c. XXXIV. towards theclose of the chapter. 

' The text of this period is manifest- 
ly corrupt. Gbabe proposes the foUow- 
ing Bolution. He imagines that the 
faulty words <niiAalvo\Hn XiyeffOai, two 
Unes above, had been corrected in the 
margin by some transcriber^s note, yp, 
<niiiabf€(rOtu X^ovat, which words gave 
rise to the interpolation placed here 
within brackets. By removing these 
words T^ iLxoaraalat would be in 
regimen with irdBot, for 'loi^oy we 
must read 'loiSda^ as in fact the trans- 
lator raad, though he transposed the 

preposition ; and yevoiUmii jrpoboclai 
would be the genitive absolute. ThiH is 
ingenious, but there is the difficulty 
that the translator indicates no error 
in the previous passage, ronderiDg it as 
he does, aign^ari 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 wilfiil omission of the cUuse in 
which their equivalents stood in the 
Greek. Gbabe'8 brackets are retained. 
• d<ifd€KdT(fi firp^l ixaOcv, A chrono- 
logical error not wlioUy peculiar to the 
gnostic party. Feuabdent. remarks 
that Tkrtullian held the same notion. 



fjifivi ciraOev' ewairry yap cvl ^ovKovTai avrov fiera ro /8ax- q^J;};J; 

TKTiJLa avTOu KeKfipvjfevai. rjTi rc cx* T179 aifjLoppowrfi^ a^a^pe" 

(TTaTa TOVTO SfjXovarOar SooSaca yap €Tfj iraOovarav avTfiv inro 
T^9 Tov ^WTtipo^ Trapov(ria9 TeOepaTreva-Oaiy dylfafievfiv tov 
Kpaa-TTeSov avTOv, koi Sia tovto eiptjKevai tov ^EwTfjpa^ tU fiov 
^y^aTO ; SiSaa^KovTa tov9 fJLaOfiTa^ to yey ovo^ iv Toh aiHci fiU' 
tTTfipiov^ Ka\ Tfjv laa^iv tov ireirovOoTog alwvor ^i yap 'waOoCaa 
SdScKa €Tfi, €K€iVfj ^ Svva/jLi^, €KT€ivofi€Vfi9 avTfj^y Kal €iV aweipov 
peova^fi^ Tfj9 ovarla^y «9 Xeyova^iVy €i firi cy^ava^e toS <l>op4fiaT09 
avTOVy TovTcarTi t?? aXjy^e/ay t?? TrpwTfi^ TCTpaSogj jfng Sia 
Tov KpaanrcSov fie/jLiiwTai, ^aveXvOfi av €iV Tfiv owrlav auT^r 

baptisma prsedicasse. Adhuc etiam in ea qn» proflayiam 
sanguinis patiebatur, manifestissime hoc aignificari: daodeeim 
enim annis passam eam, per Domini adventam e8§e fyi^tyn^ 
cum tetigisset fimbriam vestimenti ejua, et propter boc dixiMe 
Salvatorem : Quis me Uiigit ? docentem discipuloe quod factam >^ 
esset inter Mon^^ mysterium, et curationem paafi ^onii. Per 
illam enim quae passa est duodecim annis, illa virtus tignificatar* 
eo quod extenderetur, et in immensum flueret ejus nibstantia, 
quemadmodum dicunt. Et nisi tetigiflset vettimentam iUios 
'filii [d. filii], hoc est veritatis prim» tetradia, quae per 

" Aniiofl hAbens qnasi trigiDta cara pa- 
teretar," e, Jud. 9, and Clkx. Al. Strom. 
L, Kol 6ti iriavrbtf /jUnw ihtl aSrcm 
KTip6^au, KoX TOVTO ^^paxTcu oihus' 
'Ejrtavrdr Seicrdr Kvpiov Kiy>^€U driirrti' 
X^ fif, And ovru "rXripoOrrat t^l X iTif, 
iiat ov iiradaf. Compare also II. xxxvL 
^ This pasaage hae been inTolTed in 
needless difficulty. AD that m reqnired 
to be bome in mind is, that a cloee 
running oomparison is maintMned be* 
tween the circumBtances of the mirade 
and the Valentinian myth ; alao that 
Nu8, or Monogenes, especiaUy {jjudXL/rra, 
Zk rdr NoOr) interested himaelf in the 
recorery of Sophia, and that the co- 
ordinate emanation, with which he wac, 
aa it were, invested, waa Alethia. Hie 
woman afficted twdve yean repreniita 
Sophia, and the hem of the SaTiour^a 
gannent \b a type of Akthta, tbe 

otJiVyof of Kovf , 

* It hat been alra^ lA^fwn ihai^ 
Moro^cFiff waa ako atyled 7m, p, tt, 
note I, oompare ako i 9, Tbt; tntmh^' 
tion bere, aod at the oooclaaMi '4 iim 
next aeoteooe, mSnUm rmt Mt m tJtm 
readingof the origbiaL 

> For MMi the Latn trtmdUw 
had itngkBt in kia eofiy. The tftMnhrtin 
of Sophia wo«M mA> hav^ 'mr*AifM 
amrihib rfi o n; of tJk two fjfmdiUtteut 
elc m e nti ^4 MMdmMBtf, tUpfti mA 
o^ta, thtt fint woold Immt* htom )fM U* 
her, the aeeood wooJd har« Imi rvmAr^A 
ioto the «otire ettbetoooir m wi«db •!•« 
partadpaiBd ; ».<, iuUp Uk mlMm^^ *4 
the enttre body '4 J9jfm. IV i'^*^ 
aod Latto both iodM*t# tb« ^fcf^nmtffntim 
of aln^, the w//r4 tmm^m rMM« <Jm 
woa^m tlkai tkm ihnxA, fmAm% W»^ 
aUy wm €k $Km^ ri^ ^yn* •Ut^. 



TO nAN. 

orI*/"i!5* ^^^^ ^€(TTfi Koi €Trau(raTO toS iradovg' ij yap e^eXOovara 5(J- m. la 

vajjLif TOVTOv, clvai oe TavTtj^ [TavTtjvl tov \Jpov ueAovcriv, 

eOepairevcrev avTtjv, Kai to iraQo^ i^^^wpKrev air avTrj^. To ^c, 
^^aoTfjpa Tov €K iravTcov ovTa to irav civai, Sia tov \6yov 
Tov [tovtov\ irav app€v Siavotyov ixiiTpaVi SijXovcrdai Xcyov- 
criv 09 To Trav wVy ^Si^voi^c Tfjv fi^pav r^y 'Ei/^y^tijcrewff tov 
TreTTOvOoTO^ ^Aiwpo^y Ka\ €^opi<r0€i<rfj9 ckto^ tov TrXfjpoi/jLaTog' 
^v Sij Kai S^vTcpav oySodSa Ka\ov<riy 7r€p\ ^? jjnKpov v<rT€pov o. la 
epovfjL€v, Ka} viro tov TIav\ov Se (f)av€p<ig Sia tovto €ipfj<r6ai 
\€yov(ri' ^Kat avTO^ carTi ra xain-a' koi Tra^tVy iravTa €19 

manifesta est, ^advenisse in omnem substantiam suam. Sed 
stetit et quievit a passione per egressam virtutem filii. Esse 
autem hunc Horon volunt, qui curavit eam, et passionem 
separavit ab ea. Quod autem Salvatorem ex omnibus existentem 

EKSL*'xi&? Omne esse, perhoc responsum, Omnemasculinumaperiensvultam, 
manifestari dicunt. Qui cum omnia sit, aperuit vulvam ex- 
cogitationis passi iC^onis, et separata ea extra Pleroma, quam 
etiam secundam Ogdoadem vocant, de qua paulo post dicemus. 

coi.iii.ii. Et a Paulo autem manifeste propter hoc dictum dicunt: Et 

Compare the words of iBENiEUB, Lib. 
II. xxxvi. : lUa erUm, qva p<ma eatf 
virtus extensa et in immenmm ^uens, 
ita tft periclitaretur in omnem evbttan- 
tiam diseolvif cum tetigieael primam qua- 
tematianemf qwz per fimbriam significa- 
tw, stetit et a paeeione ceeeavit. Teb- 
TULLIAN has in rdiquam substantiam, 
866 alBo p. 15, n. 3. 

^ Owing to the support of Horus. 

' See § 5, where the collective ema- 
nation, Jesus, called by Hifpolttus 
6 Koufbs rov TXrjpib/iaTot Kapxbi, is de- 
scribed by the appeUation of tov devT^- 
pov XpKTTov 6p Kcd 'ZufTTjpa Xiyovfftp. 
Again we may observe the adoption of 
terms common to the most ancient 
forms of heathen Theosophy. Td ray 
was a favourite term for the Deity. So 
SOCBATES addresseB the Deity in terms 
of Bolenm prayer *0 0/Xe Ilaj^, Kal 
AXXot daoi T^Se deol, SoLiTri fiot KaXi^ 
yewiffdai TdMioOey. k. t. X. We may ob- 
serve from these words of the wisest of 

the ancients, that the term does not 
mean the inanimate world of multi- 
formal matter, but the Intelligent Lord 
of all life. Obpheub in the earlieat 
days dedared in like manner that all 
things centred in one, h rt rd rrdyra, 
This is one of the many connecting 
links between the Greek and the old 
Egyptian Theology; Plutabch thus 
describes from HeoaTjEUS the Egyptiau 
belief ; rbp wpCoTov 0ei» T<p Jldirn t^ 
airri» vopi^ovin, De leid. et Oeirid. 
The gnostic application of the term of 
course was widely different, and had 
reference to the Pleroma alone. 

' dii^oi^e qud yewCav, not qud yev- 
wtbfuvos, as will be seen in the sequel. 

^ T^ ^oiplas sc. 

' The Bcriptural quotations made by 
iBENJiUS frequently bear a closer re- 
semblance to the Syriac transLation than 
to the Greek original, as we have akt;ady 
observed, see p. i, n. 4. In the present 
instance we do not find these precise 



auToVy KOi iP avTOv ra iravTa* xal iraXiv, ev avTco KaToiKci irav ^-ib. i. i. 5. 
To irXiipwfjLa T?? OeoTfp-o^' koi TOy avaKcipaXaKoa-aa-Oai Se tol ^^^•'"'•^' 
^avTa €v T(p Xpta^fp Sia tou QeoS lauppL ovTaogj, ip/jLtjvev- 
ova^iv elpfja-Oaiy koi e? Tiva aXXa TOiavTa. 

6. EireiTa Trepi tov "Opou avTcov, ov Sii koi irXeioariv 
ovo/Jiaa^i KaXoua^iy Suo ivepyetag ^X^*" auTov aTro(batv6fi€voty 
Trjv kSpaaTtKviv Ka\ Tfjv fieptaTtK^v Kat KaOa jxev eSpa^et KOt 
' a^pil^et, ^Taupov elvat, KaOo Se fJieptCet Ka\ StoptCet, "Opov 
Tov fiev ^n^aupov ["?. ^orr^paj out<i09 Xeyoua-t fi€fjLi]vuK€vat Tccy 
evepyeiag auTou' Kat irpSiTOV jxev t^v cSpaoTtKfiv iv tw €tTr€tv' 
^09 ou /Saaral^et tov araupov auTOu, Ka\ aKoXoudet fioty /uLaOfi- 
Tiyy ijjLo^ ou SuvaTat yeviaQar Ka\, apa^ tov araupov auTou, 

ipse esi omnia. Et rursus : Omnia in ipsum^ et ex ipso omnia, Rom. xl x. 
Et itenim : In ipso hahUat mnnis plenitudo divinitatis. Et illud : coi. u. 9. 
Becapitulata esse omnia in Christo per Deum, Sic interpretantur Eph. \. 10. 
dicta, et qusecunque alia sunt talia. 

6. Adhuc etiam de Horo suo (quem etiam pluribus no- 
minibuB vocant) duas operationes habere eum ostendunt, confir- 
mativam et separativam : et secundum id quidem, quod firmat 
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 luc. xw. 27. 
toUit crucem suam, et sequitur me^ discipulus meus esse non potest. 
£t iterum : ToUens orucem, sequere me. Separativam autem in Marc. %. 21. 

wordfl in Scripture, but ihey have a 

cloee resemblance to the Syriac yeraion of 

CoL iu. 2, ]»» 1 ■SO • • • ^ )]1 
0C1* In the next quotation the Greek 
text mns i^ a&rov xal Si* a^oO Kcd c/t 
aMif rd irdyra, but the word vdvra is 
repeated in the Syriac, as by Irenjexjs 

* f. 1. advenistet, 

^ Gompare Philo. ToOrw ^ep4ia/ia 
ixdXeffe^, c7r' abri» eM4us oiffHU^ .... 
TpoaetTew* ^oc 9t&rt TdnfTmSpot ifv ijhf, 
ir.r.X. Hepl T. JLoffpjow. 

' The peculiarity reraarked in the 
preoeding note 5 may also serve to ao- 
oount for ihe subttitution of equivalent 
Greek tennB in scriptural quotations, 

e.g. this text is read in St Luke 6i rtt 
oC paard^et rbv ffTavphv airov, Kal fpxf' 
rat irUrta fiov, oO d^arai /jlov e&oi 
fiaOriT^s. Ibxn^ub varies the text by 

rendering the Syriac ^-^ by 6s simply, 

«-^'A^ 1^1 by dKoXovOei fiot, and 

|001J) by yewiffdai, and besidee thii 
he foUows the exact ordcr of the Syriac 

loau> -^>^ P 1. -^^^ 

- > V The same may be observed also 

of the next quotation, (where a&rov that 
preceded is repeated,) in which the 
order is that of the Syriac, «C^fiDO 

w»$Ad ]2.0 yin i S > and not of 

the Greek, dxoXoMet fUH, dpas rbif irrav' 
p6v. Theee Valentinian interpretations 




^S'i'i'6 ^oXovOei fjLor t^u Se SiopKrriKijv avrov iv tw eiTreiv ovk 
^XOop fiaXciv eipiivijv, aWa fJLa-j^aipav. KaJ tov ^ltiDavvriv Se 
Xeyov^riv avTO tovto fjLe/JLijwKevai, enrovTa' to ittvov ev t^ 
j^efDi avTOv, Ka\ SiaKadapiei t^i/ aXoova, Kot arvva^ei tov ctitov 
eU Ttjv aTToQriKviv avTOV, to Se a-j(ypov KaTaKavcrci Trvpi acr^e- 
<rT(p' Ka\ Sia tovtov ttiv evepyeiav tov Opov fjLeixvjvvKevar 
iTTvov yap €K€ivov Tov ^JTavpov cpfifjvevovcriv ctvai^ ^ov Sij 
\f. L ^e/l Ka\ ava\i(rK€iv to, vXiKa TravTay oJ? a-^ypa irvp' 
KaOaipciv Sl T0if9 (rwCpfiivov^y «9 to tttvov tov ctitov, YlavXov 
Se Tov ^A.Tr6<rTo\ov Ka\ avTov eirifiifjLvticrKecrOai tovtov tov 
^Erravpov Xcyovcriv ovtco^' 6 \6yo9 yap 6 tov crTavpov toi^ 
fxev airoWvfievoig fJLCopia ecrn, TOig Se <r<a^ofi€VOt^ fjfiiv SvvafjLtg 
Geoi/' Kat Trd^tv cfJLol Se fjLtj yivotTo iv firjSevt Kavj^acrOat^ et 
fifj €V T<p (rravpw tov ^Ifj<roVy St ov cfxol K^arfJLo^ carTavpcoTat, ^- 
K^yoo Tw K6(rfjL(p, Toiaf/Ta fJL€v ovv Trepl tov 7r\fjp(afiaT09 avTwvy 
Kal Tov w\a(rfiaT09 Trai/Tey [l. tov iravT09J \eyova-tVy ^e^^ap" 


Matt. X. 34. eo quod dicit : Non veni mUiere pacemy sed gladium, Et Joannem 
Lue. m. 17. dicunt hoo ipsum manifestasse, dicentem : VemtUabrum in manu 
ejusy emundare aream^ et colliget frumenium in horreum suum, pa- 
leas autem comhuret igni ineastinguibili; et per ^hsec operationem 
Hori significasse. Ventilabrum enim illud crucem interpretantur 
esse, quse scilicet consumit materialia omnia, quemadmodum 
paleas ignis: emundat autem eos qui salvantur, sicut venti- 
labrum triticum. Paulum autem Apostolum et ii>sum reminisci 
hujus crucis dicunt sic: Verbum enim crucis iis qui pereunt 
stultitia est: iis autem, qui salvantur^ mrtus Dei, Et iterum: 
Mihi autem non eveniat in ullo gloriariy nisi in Christi cruce, 
per quem mihi mundus crudjivm est^ et ego mundo. Talia igitur 
de Pleromate ipsorum, et plasmate universorum dicunt, adaptare 
cupientes ea quse bene dicta sunt, iis quse male adinventa sunt 

1 Cor. I. la 


are an independent proof, thatthe Sacri- 
fice of the Death of Christ was denied 
Btubbomly by the ancient heretic. The 
rationalist, as well as the high predesli- 
narian, may find for himself a certain 
historical position in the primitive 
period, but it must be in the ranks of 

^ 6p, referring to the ffravpbs of the 

Pleroma, whose function it was to 
separate the material and gross £rom 
the spiritual and heavenly, hence the 
agricultural name of Garpistes. 

' Yalemtinus 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. 

^ The rcading of the Arund. MS. 



pLol^eip /Sia^ojULepoi tol KaXcog etpruxeva Toh KaKoog eTrivcvoTj/jLevoi^ o^r;i'};J* 

UTT avTcov Kai ov fjLovov €K Tcov cvayyeAiKcov Kai tcov aTro- 

OToXiKwv TreipcovTai Ta9 OLTroSei^ei^ Troieicrdaiy TrapaTpeTrovTcg 
Ta^ ep/jLfjvcia^, Kal p<fStovpyovvT€9 Ta^ i^ijy^a-ei^' aXXa, Kai €k 
vofjLov Kai Trpo(^rp-S>v, aT€ ttoKKSov TrapafioXcov Kal aWrjyopicov 
€iprifjL€v<i0Vy Kai €t^ iroWa €\K€tv Svva/JL€vcov To afJL(ptfio\ov Sta 
T^f i^rjyvo^eco^, CTcpoi Sc SetvZg, ^[SetvoTcpco^l T<p ir\a(rfxaTi 
J«- avTwv Ka\ SoXlco^ €<papfi6^ovT€^, aijf/AaXorr/^ouorii/ aTro Tijf 
aXiydeiay Tovg fih eSpatav Tfiv irttrTtv ^€i^ eva Oeov iraTepa 
jravTOKpaTopa, koi ei9 €va Kvptov ^lrj^rovv XptcTTov tov vtov 
ToS 0601/ Sia(f>v\a(r(rovTa^, 

J. Ta ^e €KT09 Tov 7r\rjp(ifiaTog \ey6fxeva vw avTcov 
€(rTi TOiavTa* Trjv ^EvOvfirjartv t^9 avco 2}o<^/a9, ^i' KOt ^'Aj^a- 
fiooO KaKovcrtv, a(f>opt(rd€t(rav tov [avcoj irKrjpdofiaTO^ (rvv T(a 
'nradei ^eyovatv, iv (rKtah Ka\ ^ (rKrjvdofiaTO^ \K€Vu>fiaTof\ T^irot^ 

ab ipsis. Et non solum autem ex Evangelicis et Apostoliois 
tentant ostensiones facere. convertentes interpretationes, et 
adulterantes expositiones : sed etiam ex Lege et Prophetis, cum 
multffi parabolse 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. 

7. Ea vero quae extra Pleroma dicuntur ab iis, sunt talia: 
Enthymesin illius superioris Sophise, quam et Achamoth vocant, 
separatam a superiore Pleromate cum passione dicunt, in umbra 

^ The representative of %t, hk Scmis. 
I wonld also suggeet irtpoias, Sctrar. 

■ ha. The reader will obeerve the 
exAct terxns of the Oriental Creed : this 
word had been introduced in it to meet 
gnoetic rather than Pagan error. 

* Achamoth ts evidentlytheHebrew 
TODn or rather the Syriac | AVn*^ ^> . 
The seoond of the Cabbaiistic Sepbiroth 
was riD^n» deriyed from the infqpired 
description of Divine Wisdom in Prov. 
▼iii. Xo^a, yww<ns, though Tertullian 
says, the derivation of the term was 
uiknown to him, EtUhjftneM de actu 

fuit; Achamoth unde, adhuc quasrUur. 

^ Ziciait KoX ffKTpnvfJiaTOS Tdxots^ 
Legecdum <riciat Kod Konafiaros Tdirois 
juxta antiquum Interpretem et Thso< 
D0BSTX7M, qui lib. I. Hcertt. Fabul. cap. 
7, p. 199, hanc matrem Achamoth ait 
^ ffKi^ rtpi Kol KGniitiarL didyeuf. Ipoe 
iBSNiBUB paulo post Bcribit, «caraXeXec* 
<p6€u /jUfPtiP h tQ <FK&r€i Kal Kevw/Mri. 
£t lib. n. cap. 7, ssepiuB nominat va- 
<mum et umbram. Porro TsBTULLL^uSy 
cap. 14 habet: Exfloia ett in loca lu- 
minis aliena, quod PUromatis ett, in 
vcicuum atque inane illud Epicuri, 




^Ki^tl' ^ic^e)8^a(r0a« ^ara avayKtjv. "E^o) yap ^ (jxoro^ eyivero Ka\ 
TI\fip(iiJ.aT09y a/Jiop(po^ Ka) aveiSeo^y axnrep ScT^co/xa, Sia to 
juLfjSev ^ KaT€i\fj(f)€var oiKTelpavTa re aiVii/ tov [avu)] X^t- 
CTTOV, Kai Sia Tov ^n^avpov eTreKTadivTa, ^tjj iSla SvvafjLci 
fiop(f>aKrai /JLopipaxriv t^i' icaT* ovrriav julovov, a\X ov Tfjv KaTo. 
yvwariv Kai irpd^avTa tovto ^ dvaSpafxeiv crv(rT€i\avTa airrov 
Tvjv SvvajULiv, Koi KaTa\nr€iv, oirto^ aitrdojuLcvfj tov ir^pi avTfjv 
irdOov^ Sid Tiji/ aTraWayfjv tov TL^fjpcofiaTogy dpe)(6fj twv 

et vacuitatis locis ^defervisse 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, ^et per crucem extensum, sua virtute 
formasse formam, qusd esset secundum substantiam tantum, sed 
non secundum agnitionem : et hsec operatum recurrere subtra- 
hentem suam virtutem, et reliquisse illam, uti sentiens passionem, 
quas erga illam esset per separationem Pleromatis, concupiscat 

Oum quo et Auctor noster istud com- 
parat, lib. II. cap. 19, Bcribens : Um- 
bram autem et vacuum ipsorum a Demo- 
criio d Epicuro sumentes, nbimetipsit 
aptaverunt, Gbabb. 

^ 0cDs and TrX^/iptafia, being the ezact 
correlatives of aKtii and Kardfia, 

' fii^Siif icareiXi;0^ai, i. e. rov d^^t- 
Kov, her parentage being alone of 
Sophia; hence she had no portion of 
that which the sire confers, viz. /top^i^. 
See pp. 16, n. 4, and 20. 2. That yvQau 
alao which Monogenes derived from the 
Father and communicated to the other 
.^k)n8 could not be conferred by Sophia 
alone upon her Enthymesis, who re- 
ceived from Chriflt fi6pif>wris rather than 
fMpfp^, and Kar oitrlay fjMvov, but not 
jrard yvGxruf. The reader may compare 
that which is said respecting this gene- 
rative and formative function of yvGan% 
in the Didasc, Or, § 7. The account of 
H1PPOLTTU8 is not quite consistent with 
that of Ibek^us. He says, 6 Xpiarbs 
iriTpo^ri$€ls d.irb rov NoD Kal rrjs 
^AXrfdelas, ifwptpihce koI dweipydaaro ri- 
\eLov alCava obbeyl rCav ivrbs T\ripd>fiaTOS 
Xeipovow . . , 0» yevioSai. (xelpova ivvrrb- 

ffrarov yafiaOai). Implying that Acha- 
moth was not inferior in yvQois to tbe 
other .^Eons. But the text is defective. 

* So Tebtullian ut informet illud 
Buit viribus ; it is doubtful however 
whether the idla bOvafus be not that 
of Enthymesis, in her ovm eaaence, the 
formation jcar' oMav being of a female 
character, that /card yvCaaLv male. 

* So H1PPOLYTU8, •EtciS^ bi fJ^efxbp- 
<l><aro ii ffo^la i^u), Kal oi^x olbv re ijv 
(suppl. rj) tffov rbv Xpurri» Kal rb dyiov 
[TlvevfM] iK rov vobs irpo^e^\rifUva koX 
rrjs d\rj6eias, i^ta rov x\ripdifxaros fUveiv, 
dvi5f>afiev dxb rrjs fiefiop^xiffiivrjs b Xpia- 
t6s, k.t.\. PhHos. Yl. 31. 

^ Mabsuet observes correctly that 
' ' deferviBse' ' conveys only the idea of sub- 
sidence from a state of fervour, possibly 
"effervisse" may be the true reading, 
as agreeing closely with the Greek. 
Gbabe has "vanitalis," butvactti^a/uis 
the reading found in the Voss., Abund. 
and Mebo. U. MSS. 

* Per crucem extensum, Gr., bid rov 
aravpov iKTetv6fievov, the Valentinian 
ffTavp6s was as the boundary fence of 
the Pleroma, beyond which Christ ex- 



Sia(f>€p6vT(0Py e)(owra nva oSfiiiv a^pOapcriafy iyKaTa\ei(f>0€t<rav "§;J[I* 

9 % rj »^e^"l ^ "V *s % ^ f f tTT ' MASS.i ivl- 

avTfiv \L axrrri virox tov jLpia-TOv Kai tov ayiov iivevjuLaTO^, 
»• Aio Kai ^avTfjv T019 a/ui.(f>OT€poi^ ovofiaat KaXetaOat, ^^o(f>iav 
T€ vaTpdnwfitKa^y (o yap iraT^p avT^9 2o^/a icXj^f^erai), /cat 
19. irv€Vfia aytov airo t(w irepl tov Xptcrrov irvevixaTO^. Mop(jxa^ 
&€l(rav T€ avTTjVy Kot ^€iJL(f>pova y€Vfi0€t(rav, irapavTtKa Se 
K€V(a6€i(rav aopaTOv avT^ (rvvovTO^ Aoyov, TOVT€<rTt tov 
mpKrTOVy ^€ir\ ^ifni(rtv 6p/JLfj(rat tov KaTaXtirovTog airr^i^inf.§& 
ffxero^ Kat /lij SvvfjOrjvat KaToXalSetv avro, Sta to KcclXvOrjvai 


T$9 €is TOvfi7rpo(r6€v opfifjg etiretv 'laco* o6€v to 'lao) ovofia 

eornm quae meliora eBsent, habens aliquam ^odorationem immor- 
talitatis relictam in ^semetipsa 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 eam 
et sensatam factam, 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 potuisse 
apprehendere illud, quoniam coercebatur ab Horo. Et sic 
Horon coercentem eam ne anterius imieret, dixisse lao^ unde 

iended his virtiie and power for the 
fake of Enthymesis, aa Ibenjeus saySy 
m. XX. : la, qui ab iUis affingitur iut' 
ium (Jhridus, tuperextetuua fforo, id eat, 
fini, ei formavit eorum matrem, Thso- 
DOBKT, therefore, adds the term 6pov in 
ezphuiation, Hpunbif iTreKTavBrjpcu d<d 
rmi "Opov, koX Srai/poC KoKovfiipov, 

^ The reader should observe that 
\pn apirit, ia in the Hebrew and in the 
Syriac generally of the feminine gender ; 
henoe the av^yyla of Xpurrbs and 
Ilrev/fUi. This may be adduced m 
another proof of the Orientfd origin of 
the Valentinian heresy. 

' aMfp, i,e, Enthymesis. 

* So it ifi said of Soter that he re- 
tained the names of his ancestral .3Soiia, 
rd TpoyoinKiL iyd/uLTa duM^c^^orra, c. vii. 
Sophia was the sole generative origin of 
Achamoth« So £Mr aa the production of 


Enthymesis was concemed, Sophia, hav- 
ing imitated Bythus, seems to have been 
considered to be &fi^ey60ri\vs like him. 

^ iiuf>pwa, possessing now that intel- 
ligence, which was conferred by her 
fx6p4fHa<ris, though not jcard yvGxrw, 

* M i;^rfov hpfiijoai, 'H bi i^ta roO 
irXTjfxbfJLaros ao<pLa iTi^yp-ovoa rbv X^« 
OT6vTb»ficfiop<fxaK6Ta Kalrb &yim'TIv€Vfia, 
iv 4>6p<p fi€yd>iip KarioTrj, &n diroXcirai 
Tov Kcx^piOfUvov Tov fiop^xixTOjrros avT^ 
KoX OTrjploayros, HlPPOL. Ph,Ho8, VI. 3«. 

^ Tebtulliak expressea it, "itera- 
tur odor incorruptibilitatiB." 

7 The Abund. MS. agrees with the 
Greek, having Semetiptam, Grabb 
does not notice thia, but it ia of no 
great importanoe. 

^ 'Ia(6. It is usual to treat thia 
word as identical with the Hebrew 
Tetragrammaton nin^ Jehovah. If bo, 




^Slitt ''■^^f Xoiirou^ SeKaoKrio Aiwi^ay (jyapepoScrdaiy Sia toS fiera Tfjv 

M AS&i iii2* «svf itt ^ ^x' t^ j. f 

• • €K u€Kp(op avatrraaiv o€KaoKT(0 fifi<ri A€y€iv oiaT€Tpi<p€vai 

II. xxxri. 

avTov (Tvv ToFy fiaOtrrai^' aWa Kai Sta tZv Trpotjyov/jLcvtov 
ToS ovofiaTO^ avToS Svo ypa/JLjuiaTWv, toS re iSrra Kai toS fjTa, 
T0V9 S^KaoKTti) AiSfva9 €V(riiiuLoog fifjvvea-Oai. KaJ tov^ ScKa 
Alcova^ oxravTdo^ Sia toS ISoTa ypafXfiaTO^y o Trporjy^iTai toS 
ov6fJLaT09 avToS, a^fjf/Laivova^i Xeyea-Oai [jr9jfiaiv€(r6ai Xeyova-ij. 
KOi Sia toSto €ipfjK€vai Tov ^coTfjpa, iSrra ev vj fua K€pata ov 
fifj TrapcKQrj €m av iravTa yevfjTai. To Se Trepl tov SooScKaTOV m. u 
AtS)va y€y 0V09 ttclOo^ [^vTroarfjfiatve^rOat Xeyova-ij r?? ctTro- 
irracrta^ Sta ^lovSav, 89 SooScKaTO^ ^v tS>v 'AxocttoXci)!/, y€vo^ 
fievrj^ irpoSotrta^ SetKvvtrOai Xcyova^ty Kot oTt t(S ^ ScoS^kclt^p 

Apostolos elegit. Et rcliquos octodecim iEonas manifestari per 
id, quod post resurrectionem a mortuis octodedm menaibus 
dicant conversatum eum cum discipulis. Sed et praecedentes 
nominis ejus duas literas lota et Eta, octodecim iC^onas signifi- 
canter manifestare. Et decem autem ^Eonas similiter per lota 
literam, quod praecedit in nomine ejus, significari dicunt. Et 
MftttT.ia propter hoc dixisse Salvatorem : lota unum, aut unus apev non 
prcBteriet^ (juoadusque omnia fiant. Hanc autem passionem, qu8B 
circa duodecimum iEonem facta est, significari dicunt per 
apostasiam Judae, 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. 

^ i-q fi7}<rL The same misstatement 
as put forth by the OphUea, ia repeated 
c. xxxiv. towards thecl(Me of the chapter. 

' The text of this period is manifest- 
ly corrupt. Gbabe proposes the follow- 
ing Bolution. He imagines that the 
faulty words a^fuUpovai XiycffOtu, two 
lines above, had been corrected in the 
margin by some transcriber's note, yp, 
«nifuUycaOcu Xiyovffi, which words gave 
xiBe to the interpolation placed here 
within brackets. By removing these 
words TTJt diro0Tcur(as would be in 
regimen with TddoSf for 'loOBop we 
must read *lo6Sa, as in £&ct the trans- 
]ator read, though he transposed the 

preposition ; and yei^ofidtnjs jrpoboclat 
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 doesi tiffnificwri dicurU; 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 placc, cut the knot 
by a wfliiil omission of the clause in 
which their equivalents stood in the 
Greek. Grabb's brackets are retained. 
* 8(i;5eicdr<^ firpfl ixadcv, A chrono- 
logical error not whoUy peculiar to the 
gnostic party. Feuabdent. remarks 
that TlRTCLUAN held the same notion. 



fitfyl eiraOev' iviavri yap evl ^ovkovrai aurov fiera t6 ^air- ^^W'l^ 

» ^ ' «'■ri ^ \ ^ c >r/ f/ MAS8.i.iiL3. 

Tiar/jia auTOv KeKtjpv^evai* JhTi t€ eiri Tfj^ atjULoppovcnj^ cra^pe" 

araTa tovto StjXovcrOar SdScKa yap cTfj iraOov^rav avTrjv viro 
17. T$9 Tov ^AOTrjpo^ Trapovariag TeOepaTrevarOai, d^aixivfjv tov 
KpatnreSov avTov, /cai Sia tovto eipfjKcvai tov ^orrrjpay tU fiov 
^y^aTO ; SiSacTKOVTa tov^ fxaQrjTa^ to yeyovo^ ev T019 aiSxri ^tu- 
a-TrjpioVy Kai Tfjv laa^iv tov TreirovOoTog al(ivo9' ^^ yap iraOovaa 
SiS&ca €Tfj, €K€ivrj fj Svva/Mi^, €KT€ivojjL€Vfj9 avT^9, Ka\ €19 aireipov 
peova-rj^ T?9 ovala^y (jo9 Xiyovaiv, €i /uLrj cy^avae tov (^oprjfiaTO^ 
avTOVy TOVTcaTi T^9 a\rj0€ia9 Ttjg vpwTijg T€TpaSo9y rjTig Sia 
Tov KpaairiSou yue^ti/WTai, ^aveXvOrj av €19 Trjv ovalav airr^J' 

baptisma prsedicasse. Adhuc etiam in ea qusa profluvium 
sanguiniB patiebatur, manifestissime hoc significari: duodecim 
enim annis passam eam, per Domini adventum esse sanatam, 
cum tetigisset fimbriam vestimenti ejus, et propter hoc dixisse 
Salvatorem : Quis me tetigit ? docentem discipulos quod factum ^j"^ "- 
esset inter iGonas mysterium, et curationem passi iGonis. Per 
illam enim qus passa est duodecim annis, illa virtus significatur, 
eo quod extenderetur, et in immensum flueret ejus substantia, 
quemadmodum dicunt. Et nisi tetigisset vestimentum illius 
^filii [d. filiij, hoc est veritatis primad tetradis, quee per fimbriam 


Anoofl babenB quasi triginta cum pa- 
teretur,'* c. Jud. g, and Clkm. Al. Strom. 
I., Kol &ri hiavrhv /idyop iS^T aOrow 
mipC^iu, Kol TOVTO yiyparrai ovtus' 
'Enatrrdr Serrdr Kvpiov KTjp^ai dir^<rre(- 
X^ fu, And ovTia rXi^povin-tu rd X irij, 
ttoi ov froBtp. Compare also II. xxxyi. 
^ Thifl pasaage has been involved in 
needlefls difficulty. AU that is required 
to be bome in mind is, that a close 
mnning oomparison is maintained be- 
tween the drcumfltancefl of the miracle 
and the Valentinian myth ; also that 
Nufl, or Monogenes, eepecially (jidXurTa 
^ rdr NotV) interested himself in the 
reoorery of Sophia, and that the co- 
ordinate emanation, ¥rith which he was, 
as it were, inyested, was Alethia. The 
woman afiSicted twelve yeara repreflentfl 
Sopfaia, and the hem of the Sayiour'8 
gannent i* a type of Alethia, the 

(TiJfiryoj of NoOf. 

' It has been ahneady shewn that 
MofOYeH^s was also styled Tlds, p. 27, 
note if compare also § 9. The tranala- 
tion here, and at the concluflion of the 
next sentence, indicates tov vlov as the 
reading of the original. 

^ For dreXt/^ the Latin transhitor 
had dMTJKde in his copy. The dissolution 
of Sophia would not have involyed 
annihihition ; of the two oonstituent 
elements of individuality, fi6p<f»v and 
oMa, the first would have been lost to 
her, the second would have been rraolved 
into the entire substance in which she 
participated ; i. e. into the substance of 
the entire body of .^ns. The Greek 
and Latin both indicate the genuineness 
of a^Tjs, the word omnem raises the 
suspicion that the Greek reading origin- 
aUy waa e/t SXrpf t^v oOoiav avr^. 


TO nAN. 

grI'/'//* ^^^^ ^e^rTtj Koi €Trav(raTO tov iraOov^' fi yap e^eXOova-a 5u-m. ic 

pajULig TOVTOv, elvai oe TavTfj^ IravTfivj tov Upov ueAova-iv, 

iOepaTrevcrev avTijv, koi to irado^ e-^^dpia-ev cltt avTtj^» To Se, 
^^(jOTtjpa Tov €K iravTiov ovTa to irav clvai, Sia tov \6yov 
Tov ["tojJtoi/I, Trav appev Siavoiyov /ij/rpav, SriXova^Oai Xcyov^ 
aiv 09 To irav wv, ^Si^vot^e Ttjv fii^Tpav r^y 'Ei/0i;/ii}(r€ft)9 tov 
TreTTovOoTog ^AicSi/oy, Ka\ c^opiard^iarij^ eicToy tov TrXfjpoo/JiaTO^' 
^v Sij Koi S^VTcpav oySodSa KoXova-iy irepl ?? junKpov va-Tcpov g. is. 
€pov/j.€v. KaJ vTTo Tov TlavXov Se (f^avepia^ Sia tovto eiptjcrOai 
Xeyovarr ^Kai avTO^ iaTi Ta iravTa' koi TraXii/, iravTa €19 

manifefita est, ^advenisse in omnem substantiam suam. Sed 
stetit et quievit a passione per egressam virtutem filii. Esse 
autem huno Horon volunt, qui ouravit eam, et passionem 
separavit ab ea. Quod autem Salvatorem ex omnibus existentem 

KKoiL'*xi&? O"^^® ^sse, per hoc responsum, Omnemasculinumaperiensvulvam, 
manifestari dicunt. Qui cum omnia sit, aperuit vulvam ex- 
cogitationis passi iGonis, et separata ea extra Pleroma, quam 
etiam secundam Ogdoadem vocant, de qua paulo post dicemus. 

coi.iu.ii. Et a Paulo autem manifeste propter hoc dictum dicunt: Et 

CompaFe the words of Ibbn^ub, Lib. 
n. xxzvi. : lUa enim, qtue passa est, 
virtus extensa et in immensum ^uens, 
ita ut periclUaretur in omnem substan- 
tiam dissohif cum tetigisset primam qua- 
temationemf quas per fimbriam siffnificcf 
tur, stetit et a pcusione cessavit. Tbb- 
TULLIAX has in rdiquam svbstantiam, 
see also p. 15, n. 3. 

* Owing to the support of Honis. 

• 8ee § 5, where the collective ema- 
natioD, JesuB, called by Hifpolttus 
6 Koufbi Tov T\Tjpii)fxaTOi Kapvbi, is de- 
scribed by the appeUation of tov deuTi- 
pov Xpurrov 6w Kcd Xcrr^pa Xiyowruf. 
Again we may obsenre the adoption of 
terms common to the most ancient 
forms of heathen Theosophy. Td tSm 
was a favourite term for the Deity. So 
SOCBATBB addresses the Deity in terms 
of solemn prayer *Q 4>(\€ nai», Kal 
dXXot 6ffoi T^Se 0€ol, boLriTi /toi /caX^ 
yewiffdai TtbMey. k. t. X. We may ob- 
serve from these words of the wisest of 

the ancients, that the term does not 
mean the inanimate world of multi- 
formal matter, but the Intelligent Lord 
of all life. Obphbub in the earliest 
days declared in like manner that aU 
things centred in one, if rt rd irdi^a. 
This is one of the many connecting 
links between the Greek and the old 
Egyptian Theology; Plutabcu thus 
describes from HsOATiEUS the Egyptian 
belief; t6¥ TpQroy deb» tQ TLdpTi rb» 
airrii» vopi^ovoi. De Isid. et Osirid, 
The gnostic appUcation of the term of 
course was widely different, and had 
reference to the Pleroma alone. 

' dtiji^ot^e qy4, ycvyiav, not qud ^cy- 
rdffievos, as wiU be seen in the sequel. 

* Trp I^o<f>las sc. 

' The scriptural quotations made by 
Ibenaus frequently bear a closer re- 
semblance to the Syriac translatiou than 
to the Greek original, as we have abtiady 
observed, see p. i, n. 4. In the present 
instance we do not find these predse 




avToVyKoi ef avrov ra Travra* koi iraXiv. iv avroo KaroiKet irav lib.i. i. 5. 

^ ^ ' • OR. I. i. 5. 

To irXiipoD/jLa Trj9 deoTfp-o^' Koi to, avaKe^baXaKocraa-dai Se to. ^^^'"'•^' 
^avTa €v Tfp Xpia^if Sia tov Oeov [suppL oJ/Ta)9j, ep/jnjvev^ 
ovtriv eiptja-Oai, koi ei Ttva aWa ToiavTa, 

6. IStireiTa irep\ tov *'Opoi; avTHv^ ov Sij Kat TrXetocrtv 
ovofiaai KaXova^ty Svo evepyeta^ e^^^etv avTov aTro(batv6iuL€voty 
Trjv iSpaa^tKrjv KOt Trjv jJLeptOTtKriv' Ka\ KaOa fxev eSpalCct Kot 
' a^pil^ety ^Z/ravpov eivat^ KaOo Se fieptCet Ka\ Stoptl^et, "Opov 
Tov /xiv ^SiTavpov [J. ^wTrjpaj ovTwg Xeyovart /Me/JLrjvvKcvat Ta^ 
evepyeia^ avTOv* Ka\ irpSnrov /lev Trjv eSpaairtKrjv ev tc5 eiTretv 
^o^ ov ^aaraXet tov ar-avpov avTOVy Ka\ aKoXovOet /loty /jLaOrj- 
TTj^ €/jL09 ov Svvarat yevca^Oar Ka\y apa^ tov a^Tavpov avTOVy 

ip$e est omnia, Et rursus : Ovnnia in ipsumy et ex ipso omnia. Rom. xi. ao. 
Et iterum : In ipso kabitat omnis plenitudo ditinitatis. Et illud : coi. il 9. 
Recapitulata esse omnia in Christo per Deum, Sio interpretantur Eph. i. lo. 
dicta, et qusecunque alia sunt talia. 

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 firmat 
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 luc xIv. s?. 
toUit erueem suam. et eequitur me^ discipulus meus esse non potest, 
£t iterum : ToUens erucem, sequere me. Separativam autem in Marc. %. si. 

words in Scripture, but they have a 

ckwe resemblance to the Syriac yersion of 

CoL iii. 3, ]»» 1 ■SO • • * ^ Vl 
001* In the next quotation the Greek 
tezt runs i^ airrov koX di* airoG Kal els 
oMr rd wdrra, but the word wdm-a \b 
repeated in the Syriac, as by Irenjexjs 

CTLO ^O CTLliD ^> 

' f. 1. advenisaet. 

^ Compare Philo. Tovroif aT€p4ufia 
iKd\€ff(w, (Xt* a&ri» e^iut oCpoM^ .... 
r/NNretrcv* iJToi di^c ir<irrur 0/}Of i^k "^Sif, 
K.T.X. Ilepl T. KofffioT. 

' The peculiarity remarked in the 
preceding note 5 may ako Benre to ao- 
count for the fubctitution of equiyalent 
Oretk tennB in ■criptura] quotations. 

e.ff. this text is read in St Luke 6i ris 
od ^aoTdl^ei t6v <rravp6y a^oOf koI fpx^' 
rou ixteu /lov, 06 HivaTaX fiov tlyat 
fiaOrfr/js. iBSHiBUB varies the text by 

rendering the Syriac ^V) by 6f siroply, 

«-fe^A^ |Z.| by dKoKovOei fioif and 

|001J> by yepi<r0ai, aud besides this 
he foUowB the exact order of the Syriac 

loau) ^naV) )] 1, iV)\<^ 

. > \ The same may be observed also 

of the next quotation, (where ai^oO that 
preceded is repeated,) in which the 
order is that of the Syriac, «^£DO 

w»5Ad ]Lo y^ I N f and not of 

the Greek, dxoXoi^et fjtoi, dpaf r^ ffTOMh 
p6y. These Valentinian interprvtatioiit 




^rIIS' ^oXovdef jJLor rijv Se SiopKrriK^v avrov iv rtS eiTreiv ovk 
^XQov fiaXeiv eipiivfiv, aWa ixa^j^aipav. Kai tov 'loai/i/i;!/ 8e 
Xeyovariv avro tovto HAefAijvvKevai, eiirovTa' to tttvov ev t^ 
j(€ip« avTOv, KOi SiaKaOapiei Trjv aXoovciy Ka\ (rvva^ei tov (titov 
€£9 Ttjv airoQriKriv avTOVy to Se a^pov KaTaKavcrci Trvp\ acr^e- 
(TTUi' Ka\ Sia TOVTOV Tfjv ivipyeiav tov Opov imeiJifjvvKevar 
iTTvov yap €K€ivov Tov ^rravpov epjuifjvevovariv e?i/ai, ^ov Sij 
fy! I. Seil KOi avaXia-Keiv tcl vXiKa Tranra, «9 a-^Qipa irvp* 
KaOaipeiv Sl tov9 a^co^ojuicvov^, dg to tttvov tov o^itov, TlavXov 
Se Tov *A7ro(rToXov koi avTOV eTrifjLifxvfia^KearQai tovtov tov 
^Erravpov Xeyova^iv ovtod^' 6 \6y09 yap 6 tov CTTavpov toU 
liev airoWviievoi^ iiijopla eoTT/, TOt^ Se a-wXofJLevoi^ tjiitv SvvaiJ.19 
Qeov' Ka\ TraXiV e/ioJ ^e iiij yivoiTo €v lAfjSevi Kav)^aa-6ai, ci 
lifj €v t£ (TTavpta Tov ^Ifj(roVf Si ov eiiol ko^tiio^ c^TTavpcoTaif ^- *^ 
Kay(a toJ Koa^iKp. ToiavTa iiev ovv irepi tov irXfjpdiiaTO^ avTSov, 
Ka\ Tov TrXacriiaTO^ iravTe^ \l, tov Travro^j \eyova-iVy ^ei^ap^ 

Matt X. 34. eo quod dicit : Non veni mitiere pacem^ eedgladium, Et Joannem 
Luc. UL 17. diount hoo ipsum manifestasse, dicentem : VentUabTrtm in manu 
ejus^ emundare aream^ et coUiffet /rumentum in horreum suum, pa- 
leas autem comiuret igni inexstinguibili ; et per ^haeo operationem 
Hori significasse. Ventilabrum enim illud cruoem interpretantur 
esse, quse soilicet consumit materialia omnia, quemadmodum 
paleas ignis: emundat autem eos qui salvantur, sicut venti- 
labrum triticum. Paulum autem Apostolum et ipsum reminisci 
hujus oruois dicunt sic: Verlum enim crucis iis qui pereunt 
stultitia est: iis autem, qui sahantur^ tirtus DeL Et iterum : 
Mihi autem non eveniat in ullo gloriari^ nisi in Christi cruce, 
per quem mihi mundus cruciJLvus est^ et ego mundo. Talia igitur 
de Pleromate ipsorum, et plasmate universorum dicunt, adaptare 
cupientes ea quas bene dicta sunt» iis quse male adinventa sunt 

1 Cor. 1. 1& 

OaL vL 14. 

are an independent proof, thatthe Sacri- 
fice of the Death of Christ was denied 
Btubbomly bj 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 muat be in the ranks of 

^ dp, referriog to the (rravp6s of the 

Pleroma, whose fimction it was to 
separate the material and gross from 
the spiritual and heavenlj, hence the 
agricultural name of Carpistes. 

■ Valentinus is nowhere accused 
of having altered the text of Scripture, 
as Mabcion did, but of having per- 
▼erted its meaning. See note 3, p. 4. 

' The reading of the Abund. MS. 



fi6(^€iv ^ia^ofievoi tcl icaXa)9 eipTjfieva Toh KaxZ^ cTrivevofj/JLevoi^ G^RjJ^fjJ 

VTT avTwv Kai ou fjLovov €K TU)v €vayy€\iKa>v Kai twv airo" 

(TTo\tKS)v Tr€ipS>VTai Ta^ aTroS€i^€i9 7roi€i(r6aiy TrapaTpiirovT^^ 
Tttj €piuLtjv€iag, Ka\ paSiovpyovvT€^ Ta^ e^iyyjjorety aXXa, /caJ ck 
vofiov Kai irpoipriTwVy aT€ ttoWwv Trapapo\S)v koi aWijy optS>v 
€ipfj/ui€vwvy Koi €19 xoXXa €\k€iv SvvafJLcvoov To afA(f)i^o\ov Sta 
Tn? €^iyv(^€^99 €T€poi Sc ScivZg, ^[S^tvoTcpwg] t£ ir\a(TIJ.aTl 
«• avTSiv Ka\ So\i(309 €<papiuL6^ovT€9, at-^f^fia^ooTt^ovcriv airo t^? 
aXi^deia? tov9 firj iSpatav ttjv irtcTTtv ^eiV €va 0€oi/ iraTepa 
iravTOKpaTopa, Kai €19 eva Kvpiov ^lfjarovv XpiarTov tov vtov 
ToO 0€0v Sta(f}v\a(r(rovTa9» 

7- Ta Se €KT09 Tov ir^ijpd/jLaTog \€y6fJL€va vw* avTS>v 
€(m TOiavTa* ttjv ^Ev6vfjLfj(rtv TfJ9 avco 2^o(^/a9, ^v koi ^'Aj^a- 
fjLw6 Ka\ov(rtv, a<popt(r6€t(rav tov \avoo\ ir\fjp(ifiaT09 (rvv T(p 
xa0« Xiyova^tVy iv (rKtah Kai ^ (rKrjvdfiaTO^ \K€v<!>fiaTof\ T^irot^ 

ab ipsis. Et non solum autem ex Evangelicis et Apostolicis 
tentant ostensiones facere, convertentes interpretationes, et 
adulterantes expositiones : sed etiam ex Lege et Prophetis, cum 
multse parabolae et allegorise sint dictie, et in multa trahi possint 
ambiguum per expositionem, propensius ad iigmentum 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. 

7. Ea vero quae extra Pleroma dicuntur ab iis, sunt talia: 
Enthymesin illius superioris Sophise, quam et Achamoth vocant, 
separatam a superiore Pleromate cum passione dicunt, in umbra 

^ The representative of Ir. hk Scwwt, 
I would aIbo suggest htpoias, ituw, 

' Ira. The reader will obsenre the 
exact terms of the Oriental Creed : this 
word had been introduced in it to meet 
gnostic rather than Pagan error. 

' Achamoth \b eyideniiytheHebrew 
nODn or rather the Syriac j AVn«^ >.> , 
The second of the Cabbaiistic Sephiroth 
^u n03n> derived from the infipired 
description of Divine Wisdom in Prov. 
riii. lo^a, ywQffis, though Tertullian 
nys, the derivation of the term was 
Qnlmown to him, EiUhymens de <Kiu 

fuU; Achamoth unde, adhuc quaritur, 

^ liKiiui KoX <rK7pn»)pMT0i t6t<us'\ 
Legecdum (nrcar koX KanafiaTos TdToit 
juxta antiquum Interpretem et Thso- 
DORETUM, qui lib. I. Hctret. Pahul. cap. 
7, p. 199, hanc matrem Achamoth ait 
h <rKiq, TUfi K<d KtiniiiiaTi didy€tv. Ipse 
iBENiEUS paulo post Bcribit, «raraXeXec' 
0^ac fidinp^ hf tQ OK(n€i koX KafwfMTi, 
£t lib. n. cap. 7, saepius nominat va- 
cuum et umbram. Porro Tebtullianus, 
cap. 14 habet: Exploia ett in loca lu- 
minia aliena, quod Pleromalii ett, in 
v<ieuum atque inane iliud Epicuri, 



^Rhtl' ^i^P^Pp^^Q^^ Kara avayKtjv, "E^o) yap ' (fxjrro^ eyivero koi 

llAiypco/xaToy, ajuLopcpo^ Kat aveioeo^, axnrep €KTpco/jLa, oia to 

jjLpjSev ^ KaT€i\fj(p€var oiKT€ipavTd re avTrjv tov [avu)] XjOf- 


(TTOVy Ka\ Sia Tov ^TavpoS €7r€KTa6€VTa, ^tj? iSla SvvajJLei 
jjLopcfySxrai jJLop^paxriv Tfjy KaT ovcrlav jjlovov, aW ov Ttjv /caTct 
yvcicriv* Kai Trpd^avTa tovto ^dvaSpajuL€iv crv(rT€i\avTa avTov 
Ttjv SvvajJLiv, Koi KaTa\nr€iVy ox«y aia-OojJLcvtj tov ir€p\ avTfjv 
TrdOov^ Sid T9JV diraWay^v tov Tl\rjp(iojJLaTO^y ^P^^V '^^^ 

et vacuitatis locis ^defervisse per necessitatem : extra enim 
lumen facta est, et extra Pleroma, informis et sine specie, quasi 
abortuB, ideo quia nihil apprehendit. Misertum autem ejus 
superiorem Christum, ^et per crucem extensum, sua virtute 
formasse formam, qusB 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- 
parat, lib. II. cap. 19, Bcribens : Um- 
Ifram autem et vacuum iptorum a Denw- 
crUo d. Epicwro sumentes, sibim^tipna 
aptaverutU. Gbabb. 

^ <f>Qs and TX-fjpufia, being the exact 
correlatives of ffKidk and Keywfia. 

' firfih KaTctKrj^iwaif i. e. roO djijkvi- 
KoVf her parentage being alone of 
Sophia; hence she had no portion of 
that which the sire confers, viz. fJMp4>ifi. 
See pp. 16, n. 4, and 20. 2. That TyiDiris 
also which Monogenes derived from the 
Father and communicated to the other 
.^lons could not be conferred bj Sophia 
alone upon her EnthymesiSi who re- 
oeived from Christ fji/tp</>uHni rather than 
jM>p4>^, and Kar* oinfioM jiMvoVf but not 
iraTd yvCbffw. The reader may compare 
that which Ls said respecting this gene- 
rative and formative function of yvwcn 
m the DidoM. Or. § 7. The account of 
HiPFOLTTUS is not quite consistent with 
that of Ibbnaus. He says, 6 Xpurrbs 
iTiTpop\Tj6€ls Airb toO NoD Kal rijs 
^AXijOelaSf iftap^HiHrt koX &T€LpydffaTo ri- 
\eiow alQva oifdeyl tQp irrbs T\ripibtMiTOS 
X^ipo^w . . , 0¥ yeyiffOai. (xelpwa iwTd- 

oraTw yeviffOat). Implying that Acha- 
moth was not inferior in TvuHnt to the 
other .^Sons. fiut the text is defective. 

> So Tbbtullian tU informel Ulud 
suis viribus ; it is doubthd however 
whether the idla B^afus be not that 
of Enthymesis, in her own essencef the 
formation irar' oifolav being of a female 
character, that «card yvuxrtp male. 

* So H1PPOLTTU8, 'EtciS^ 5i ficfubp- 
ifxoTo ii ffo<f>la i^cjf koI o6x <>^^ "^^ '>!*' 
(suppl. -^) tffOf rbv Xpiffri» koI r6 dytov 
[IIveD/Mi] iK ToO i^odt Tpo^€^\rifjuiifa koX 
Trjs d\rf$€las, (^ut toO T^rfptbfMTOs fUp€Uff 
iifi^pafi^ i.Th r^s fUfxop^xofiimjs 6 Xf>iff- 
t6s, k.t.\. Philos. YI. 31. 

' Massubt observes correctly that 
* * defervisse" oonveys only the idea of sub- 
sidence from a state of fervour, possibly 
"eflfervisse" may be the true reading, 
as agreeing closely with the Greek. 
Gbabe has "vanitalis,** h\iiv(tcuitatiaia 
the reading found in the Voss., Abund. 
and Mebc. U. MSS. 

• Per crucem extensum, Gr., 8id roD 
ffTavpoO iKT€w6fitvoVf the Valentinian 
ffravphs was as the boundary fence of 
the Pleroma, beyond which Christ ex- 




Sia(f>epovTtoVy e)(ov<ra riva oSjuLfjv a^f^Oapa-lagyiyKaraXeKpOeia-av ^fJ-2* 
airmv [^L avTij vttoj tov Ji.piaTOV Kai tov ayiov ^ livevjuLcn-og, ' 

Aio Kai ^avTfjv Totf afi(f>OTipoi9 ovofiaa-i KaXeta-Oaty ^^o(f)iav 
T€ TraTpoiWfitKm^ (o yap iraTtip avTrj^ ^o(f>ta JcXjyf^erai), Ka\ 
i9L irvevfia aytov airo toS ircpt tov XptarTOv TrvevfiaTO^. ^op^fxa^ 
Oeiaav re avTrjVy Kot ^cfK^pova yevfiOeta^av, TrapavTiKa Se 
KevooOetaav aopaTOV avTrf crvvovTO^ Aoyou, TOVTcaTt tov 
XpioTOVy ^€Tr\ ^iinjatv opfivjaat tov KaTaXtirovTO^ avTfjvint.itk 
(fxoTog Kat fifi SwfjOfjvai KaTaXafietv aiJro, Sta to KooXvOfjvat 
inro Tov Opov. Kai ivTavOa tov "Opov KooXvovTa avTfjv 
Trj9 €19 TOvfAirpoaoev opfifjg etiretv Laco' ouev to iato ovofia 

eorum quae meliora essent, habens aliquam ^odorationem immor- 
talitatis relictam in ^semetipsa 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 eam 
et sensatam factam, 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 potuisse 
apprehendere illud, quoniam coercebatur ab Horo. Et sio 
Horon coercentem eam ne anterius irrueret, dixisse lao. unde 

ieDded bis yiiine and power for the 
nke of EDthymefflSy as iBSNiEUS says, 
m. XX. : Js, qui ah iUu affingitur awr» 
aum CJkrittui, wperextamit fforo, id ett, 
fan, et formavii eorum matrem, Theo- 
DOBKT, therefore, adda the tenn 6pov m 
ezplanation, Hpunbv iir€Kra»$rjii>ai Sid 
Tw "Opov, Kol Srovpov KoXovfUvov. 

^ The reader shonld observe that 
(3^"1 apirit, ia in the Hebrew and in the 
Sjriac generally of the feminine gender ; 
hence the aviijyla of Xpi<rrds and 
IlrcO/Aa. This may be adduced as 
another proof of the Orient^ origin of 
the Valentinian hereey. 

' aMpf, t.e. Entbymesifl. 

* 8o it is aaid of Soter that he re- 
tained the names of his anceetral .M^hb, 
rd wpoyo^iKh, 6p6/MTa dutaibj^^oirra, c. vii. 
Sophia was the Bole generative origin of 
A^^i^wifttli- So £» as the production of 


Enthymesis was concemed, Sophia, hav- 
ing imitated Bythus, seems to have been 
oonsidered to be d^jl^cpSOiiXvs like him. 

* iiuppova, poflsessing now that intol- 
ligcnce, which wafl conferred by her 
fi6p4>taais, though not /card ywuaip. 

* M i^TfotM hpftrjcai. 'H bi i^ta roO 
v\rjp(i)fiaTOS awpla iiri^ovaa rbv X/>c- 
OTbvTbvfiefioptfxaK&ra KaXrb &yuxrIlv€VfJM, 
h 4>6^ip fuydXtp Kariirrrj, &ri diroXeZrai 
Tov K€X(t»purfU¥Ov Tov fiop<p<»>aavTos aMp> 
Kal (rrrjpiffcurros. HiPPOL. Philoa. vi. 33. 

^ Tebtullian expressefl it, "itera- 
tur odor incorruptibilitatis." 

7 The Abund. MS. agreeB with the 
Greek, having Semetipeam. Gbabi 
does not notice thifl, but it is of no 
great importance. 

^ *Iaib. It ifl uflual to treat this 
word afl identical with ihe Hebraw 
Tetragrammaton nin^ JehoTalu If M^ 




UB. I. L 7. 

OR I. i. 7. 


yeyev^crOai d)a(rKOv<ri. M^ SvvijOeicrav Se SioSevfrai Tov^Opovy 
Sia To (rvnnreirXc-^^Oai T(p Traflex, koi fiovrjv aTroXeKpOeicrav e^o), 
iravrl ixepei tov iraOov^ inroirctreiv TroXvjuLepovg Kai ttoXv- 
voiKiXov virap^j^ovTO^y /col iraOeiv, Xvirtiv /xev, oti ov KaTeXa^c 
d>6fiov Scy ixij KaQairep ^avrrjv to ^wy, ovtco Kat to ^ijv 
eTriXliriij' ^airopiav t€ eiri tovtoi^' ^iv ayvoi<z Se to, iravTa. 

et lao nomen factum dicunt: et cum non posset pertransire 
Horon, quoniam complexa fuerat passionem, et sola fulsset 
derelicta foris, omni parti passionis succubuisse multifariae et 
varisB exlstentis: et passam eam, tristitiam quidem, quoniam 
non apprehendit, timorem autem, ne quemadmodum eam lumen, 
fiic et vita relinqueret : constemationem autem super hsec : [in] 
ignorantia autem omnia. £t non quemadmodum mater ejus 

the yowelB must haye been transposed ; 
for, with the help of the digamTna, in- 
dicated in the forms 'lat;^ and the 
Bamaritan 'Ia/3^, and 'levtiy, 'IwFa 
would ezprefls with tolerable accuracy 
what we imagine to have been the pro- 
nimciation of the Hebrew XV\\V*. If, 
however, 'lacb be the correct ortho- 
graphy, of which there is little doubt, 
the word may be simply a coilection of 
fiymbolical letters derived from the 
Hellenistic Synagogues. I or ^ was 
the well-known abbreviation of Tf^\ 
while the remaining two letters indicate 
the attribute of etemity, A and fi, the 
first and the last. Now if this Sb a true 
analysis of the word, and if the term 
was known, as Epiphanius assures us^ 
(Ecer, ZXYI. lo) to the earlier Gnostics, 
it ifl intereating to observe St John 
foUowing exactly the same course in the 
Apocalypse with regard to the term 
'lacb, that he observed in the Gospel 
with respect to the name A.6y<it. 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 
tbe word 'Ia«b would seem to be indi- 

cated in the A and of the Apocalypse, 
and in applying the term to Christ, 
St John apparently avails himself of 
a term current in the Hellenistic theo- 
Bophy, in order to teach the etemal 
attributes of Him, who being, as the 
divine Logos, ** in the form of God, 
thought it not robbery to be equal with 
God," in etemal perfection. '* I am 
the first and I am the bkst, and beside 
me there is no God." Is. xliv. 6. The 
reader should consult Bp Peabson*s 
notes on the word " Our Lord." The 
MSS. write the word with a Hebrew 
temiination J<wth, or Joaik. Tertul- 
UAir is more exact, inclamaverU tn eam 
Jao, c. 14. 

^ Stisben mentions with approba- 
tion the reading aMi of the Ed. Princ, 
BresUu MS. and Gallas ; but aMjjv is 
no doubt the genuine reading, and is 
more like the Greek constmction, e. g. 
ISOCB. €id Dem. : iviKliroi S' Sjf ijfias 6 
vaf xP^yof. Tebtullian has, ne sicut 
luce, ita et vita orbarelur, 

* The dTopla of Achamoth is thus 
described by Hifpolttus: ip dwoplq, 
kyhero iroXX§, XoyiiOfUvrj rls ^v 6 tiop- 
^Hbaas, rl r6 dyiop Upevfiaf tov AirijXOe, 
rls 6 KuiXjlkrai a&rods irvfiTapcwai, Ht 
iifOimjff-t roD icaXoO koI jiaKaplov OedfAarot 



KaJ ov KaOairep jJ juL^rtjp oiJt??, jJ irpwTfi ^o(f>ia Kal Alcov, ^S;i'\'i' 

I' ' » -'/l ♦ '\^^» ' »17* MASS.i.lT.i. 

erepoiuxTiv ev T019 Trauecriv ei^^^ev, aWa €vavTiOTi]Ta. hiinarvjuL' 

PefifjKivai S^ auT^ Ka\ cTcpav Siadecriv, Tfjv Tfj^ e7ria^po(f>^9 
hri Tov ^(ooiroiiicravTa, TavTfjv ^(rvcTTacriv koi ovcrlav t^j uXj/j 

• *!• yeycv^ crdai \eyovartv, e^ ^9 oSe 6 Ko^rfiog orvvecrTfiKev. 'Eic /ici/ 
yap Tfj^ €Tri(rTpo(f>fj9 Tfjv tov KO^rjmov Ka\ ^tov Srjjmiovpyov Tracrav 
ylfvj^fjv TTjv y€V€(riv €i\fj(f>€vai, ck Sc tov (po^ov koi TfJ9 Xvirfjg 
Ta Xoiira Tfjv ap^^fijv e^r^XfjKevar ^oltto yap tcov SaKpvcov airr^? cf. 1 10. 
yeyovevai ira^rav ewypov ovcrlav airo Se tov yiXcoTO^y Tfjv 

L«L (fxaT€tv^v airo Se TfJ9 \v1rfj9 koi Tfj9 e^cTrXiy^eo)?, tol (rcofiaTiKa 

prima Sophia Mon^ demutationem in passionibus habuit, sed 
contrarietatem. Super haec autem evenisse ei et alteram af- 
fectionem conversionis ad eum qui vivificavit. Eam coUectionem 
et snbstantiam fuisse materisd dicunt, ex qua hic mundus con^ 
Btai. De conversione enim mundi et Demiurgi omnem animam 
genesin accepisse : de timore autem et tristitia reliqua initium 
habuisse. A laciymis enim ejus factam universam humidam 
substantiam : a risu autem lucidam : a tristitia autem et pavore 

iKtlyov. 'Eiri roiVoi$ Kad€<rTw<ra rdis 
rdBeai TpirrraL irl Shfffty koI iKCT^iajf 
ToO diroXtT^os aMff. PhUoa. vi. 33. 

' In the sequel it is said more clearly, 
jca2 ri)r AyyotOM tois Tpi<rl irdOtffiv fy/ce- 
Kp(f^€uMdLffKovffi, yiz. ingruf,fearand 
perplexity. Compare alBO Tebtull. c. 
Vai, § 14, ccBpU affiigi mcerore, mtiu, 
conMtematione, tum ignorarUia. The 
reader may bear in mind that her for- 
mation was oi/ /card yytoffuf. Wherefore 
her paBsion was ^ dyrol^. 

^ Sophia declined firom a compara- 
tiye state of ymiffis. Her ignoranoe, 
therefore, was by degeneration ; ^e- 
poluffip etx<a^' Achamoth never enjoyed 
a ray of thif ywCjffit, and her ignoranoe 
from the first was eonnaie, and Kar* 
iwarrtjbTJfra. Tebtulliak draws the 
lame distinction, but still more ob- 
scurely, Uim ignorantia; nee ut mater 
^fu$. IUa enim ^on ; at hac pro con^ 
ditione deteriu». § 14. 

' ff^ffTofftP, eomitteney, Accordiog 
to HlFFOLTTns, 6iro\iffOai atrrk (r& 
TiBii »e.) aUSmta 6wra koX r^ ffo^at C3<a 

oit KaK6v....iiroL7iff€v otv (A*Ii7<rout 8C.) d}S 
TTjXiKOVTOt alCjv Koi xoyrbs toG ir\iip<b- 
fuiTos iKyoyoi, iKffTrpKU rA xdSri dx* 
airrris' K<d iirolrjffey ai>rd ^oordrat 
odfflas, Kol t6p fiiy <f>6p<» yj/vxtK^y ivolrf- 
ff€¥ iTi$vfjU<xM, rV ^i \^xrjy, i/KiK^v, t^p 
ii dxoplav, dcupJnKov, r^ ^^ ixiffTpoip^ 
Kal iirjffuf Kcd iKCTelav, 666» koI fierdvoiav 
Koi 6(fvafUM xf/vxtKrjs oMas, ^ris icaXeira^ 
8e(cd, 6 (l. Tf) 6rifuovpy6s, k.t.\. Philo». 
VI. 32. 

' The Demiurge deriyed finom En- 
thymesis an animal and not a Kpiritual 
nature, "Ex hac (conversione scil.) 
omniB animahujua mundi diciturconsti- 
tisse, etiam ipeius Demiurgi, id eet, Dei 
nostri." Tebtull. c. 15. " Audisti mcB- 
rorem et timorem ; ez his initiata sunt 
caetera." Ibid. 

* " Ex hicrymifl ejus universa aqua- 
rum natura manavit....Proinde ex con- 
stematione et pavore corporalia elementa 
ducta sunt .... ridebat interdum, qua 
conspecti Ghristi recordans, eodem gau- 
dio risu lumen effulsit." Tkbt. adv, 
Val. 15. 


^B. 1.1.7. 'rov KocTfiov (rroij(€ia, Uore fiev yap €K\ai€ Koi eXvireirOy w 

MAssi.w.a. \^yQyfj>i^ ^i^ ^^ KaraXeXel^pOai fiovtiv ev T(S a-Korei koi T(S 

KevdjnaTi' vore Se €19 evvoiav tjKova^a toO KaTa\nrovT09 avrtjv 

dmTO^y Sie^^^eiTO koi iyi^a' iroTe f au ira^iv ifpojSeiTO' 

a\\oT€ Se SitjTTopeiy Ka\ e^ta-TaTO. 

8. KaJ t/ ydp ; TpaywSla ttoXX^ \onrov ^v evdaSe, koi 
(bavTaa^la cvo^ eKaarov avTwVy aWco^ Kat aWw^ ^aofiapZ^ 
€KSttjyovjj,€vov €K TTfrraTrov iraOovgf ck ttoIov arotyelov ^fj ova-ta 
ccnotes. «j^i/ yiyecrtv eT^fj^pev a Ka\ etKOTOi^^ SoKov(ri jjloi jjlyj airavTa^ 
deXeij/ €V (f)av€p(p StSd(rK€tVy aW tj jiovov^ cKeivov^ tov9 Kai 
/LtryaXovy jmtaOov^ inrcp Ttj\tKOVT(cv jjLV(rTtjpi(av TeXeiv Svva" 
fjLevov^, OvK€Tt yap TavTa ofioia cKelvot^y Trept Sv 6 J^vpto^ 
^JULODV €tprjK€, ocopeav eXapeTe, d(0p€av doT€* aWa ava/ce- 
jftoprjKOTcty Koi T€paT(!>Sfj Ka\ jSaOea juLva-Tiipta fi€Ta 'ttoWov 
KCijjLaTOv ir€ptytv6iJL€va Toh (^t^^r^evSiat, T/9 yap ovk av 
iKSairavfj(r€i€ iravTa to, vTrapj^ovTa avTOv, Iva fJLaOrjy oTt airo 
Twv SaKpvcov T^9 ^EvOvjJL^aeco^ tov TreTTOvOoTO^ Aiwi/oy, 0aXa(r- 
craiy Kai irfjya), KOt iroTajxo\ Ka\ iraaa cwSpo^ ov(rta Tfjv 

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, diflundebatur et ridebat: aliquando autem 
rursustimebat: aliquando constemabatur, et ecstasin patiebatur. 
8. Et quidem enim [Ecquid enim !] tragoedia multa est 
jam hic, et phantasia uniuscujusque illorum, aliter et aliter 
graviter exponentis, ex quali passione, et ex quali elemento 
mibstantia generationem accepit. Quse etiam convenienter 
videntur mihi non omnes velle in manifesto docere, sed solos 
illos qui etiam grandes mercedes pro talibus mysteriis praBstare 
possunt. Non enim jam dicunt similia illis, de quibus Dominus 
MatLx.a noster dixit: Gratis accepiatisy ffratis dcde: sed "separata et 
portentuosa, et alta mysteria cum magno labore exquisita falla- 
cibus. Quis enim non eroget omnia qua) sunt ejus, uti discat, 
quoniam a lacrymis Enthymeseos, quas est ex passiono iEonis, 
maria et fontes, et flumina, et universa humida materia genera- 

^ ffopapwi, pompously. • Separata, abttrtua would have 

' ^ o^la here used in the sense of bettcr ezpresscd the sense. 
ifXff, material Bubstance. 


yiveciv eTXi^^ev, e« Se tov yiXorros avTijg ro ^j, Kal ck ^S'}};!; 
Tii^ €Kir\tj^€a>9 Kai t»j9 ajuiti^apiat Ta o^wfiaTiKa tov koo^julov z___ 
(TTOi^j^jua ; ^ovkofJLai Se /cai ovtos (rvvei(r€V€yK€ly ti Ty Kapiro^ 
(f>opia avTwv, *E7r€iSrj yap opSo to, /jlcv yXvKca vSaTa ovtOj 
oiov irtjyaif koi irorafiov^j Ka\ ojuLfipov^y Kai to, TOiavTa' ra 
oe €irl Toi^ 6aXa(r(r(ug dXjuLvpoi' cttivoZ juLtf irivTa airo tw 
Scucpvcov avTtif irpo^€pXii(rOaiy SioTi TO SoKpvov (xKfivpov tj 
TToioTffTi vTTap^^^cr <f>av€p6v cSvj oTi TCL dkfivpa vSaTa TaSra 
eoTi Ta airo twv oaKpvnov, hiiKO^ oe avrtjv €v ay(avi(f iroWy 
Koi afifrx,avl(i yeyowiav Kai iSpcoKevar €vt€v6€v Srf KaTa Tffv 
%nr66€(riv ovtSov v7ro\afJi^av€iv Sei^ irrjya^ koI iroTafiov^y koi ef 
Tiva aX\a yXvKca vSaTa xnrap^^^ei^ Trjv y€V€(riv fiij fZ. /xeTeo-j^."] 
€(r)(rjK€vai airo twv SaKpv(ov [jSpciT^ovl avTrj^' aTTidavov yap, 
fuag iroioTfiTO^ ovartj^ tZv SaKpvoDv, Ta fiev aXfivpaj tol Se 
yXvKca vSaTa e^ airrZv irpoeXdeiv' tovto Se 7ri6av(iT€pov, Ta 
fi€V €ivai airo todv oaKpvoDVf Ta oe airo t(ov lopcoTODv* htTreidri 

tionCTi accepenint : de risu atttem ejus lumen, de pavore autem 
et iooonstabilitate corporalia mundi elementa! Volo autem 
aliquid et ego conferre fructificationi eorum. Quoniam enim 
Tideo dulces quidem quasdam aquas, ut fontes, et flumina, et 
imbres, et talia ; quaB autem sunt in mari salsas : adinvenio non 
omnia a lacrymis ejus emissa, quoniam lacrymse salste sunt 
qualitate. Manifestum igitur, quoniam salsas aqusd sunt hae a 
lacrymis. Opinor autem eam in agonia et in inconstantia grandi 
constitntam et sudasse. Unde etiam secundum argumentationem 
ipsorum suspicari oportet, fontes et flumina, et si qu89 sunt ali» 
aquae dulces, generationem habuisse a ^sudoribus ejus. Non est 
enim suadibile, cum sint unius qualitatis lacrymse, alteras qui- 
dem sakas, alteras dulces aquas ex iis exisse. Hoc autem magis 
suadibile, alteras quidem esse a lacrymis, alteras vero a sudori- 
bus. Quoniam autem et calid» et austerse qusedam sunt aquae 

^ The tranalator clearly IndicaieB the dX/ci$pat daXd^aas {frianjaey, d)s i^ 696- 

preferable reading of ISfHincnf, supported yrjs koI bpifivyfiov iKatfoO TpoxvOirrO. 

as it is by the apt quotation of Gbabb, *0 di ISpiits ttjs TaKaiTiitpov yvycuK^ 

from NiLUB Abc. the diBciple of S. J. xi^^df i^pc^^aro Kal TorafAods xml 

Chrjuoeiom{adOarpion.ValeiU,)*Exp^ </>piaTa, }dp»as tc koX t& i^ yXvKia' 

ff€ drarrijtrax yjyoKra, Sri rd fih xucpiL Tavra irp6s t^ ohv X%Kir ytKoMMi 

r^ iannrdipKTQV 'Axct/Mi^ HdKpva r&$ \4yofi€v. 



^Sli^ts '^^' OcpjuLa Koi Spifiea Tiva vSara ia-Tiv iv tw Koa-juLtpy voeiv 

MASSI IT.4. »^^v ^ f \ * f r / ^ , 

_; o(p€i\€i9y Ti TToitja-aa-a, Kai €K iroiou fiopiou irpojjKaTO TavTa* 

ideaet avTwv. Axo- 

« f 

Col. i. 16. 

dp/uLo^ovai yap toiovtoi Kapiro), rj; vTroucaei avTwv, 
Scvaaa^av ovv irav iraOog Trjv TAijT€pa avTwv, Kai fxoyi^ 
vTr€pKin^aaav, ^cttI iK€atav TpaTrijvat tov KaTaXtirovTog avTt]v 
dxoTO^i TOirrecm tov ^ptarTOVy Xiyova^tv 09 av^XOoov ijl€v eiy 
TO TrXiipwfia, avT09 /x€v e/Vo? ot£ ^wKVfja^v ck S^vTcpov icaTeX- 
0€tVy Tov ^TIapaKXrjTOV Se 6^67re/i\f/'ei/ [«VJ avTrjv, TOVTcaTt 
Tov a^urrfjpay ^evSovro^ avTtS irwav Trjv Svvafitv tov iraTpo^, 
Ka\ irav vir e^ova^tav TrapaSovTO^, ^koi tS>v atdvwv S^ojul^vo^ 
[Se o/xo/a>9 J, oiroog iv avT(S tql iravTa KTtaO^ tol opaTa KOt to ^ 
aopaTa, Opovot, O^OTtjT^^, KvptoTfjT^^* €Kir€fnr€Tat Se irpo^ 

in mundo, intelligere debes, quid faciens, et ex quo membro 
emisit has. Apti sunt enim hujusmodi fructus argumento 
ipsorum. Cum igitur peragrasset omnem passionem mater 
ipsorum, et vix cum elata esset, ad obsecrationem conversa est 
ejus luminis, quod dereliquerat eam, hoc est, Christi, dicunt: 
qui regressus in Pleroma, ipse quidem, ut datur intelligi, pigri- 
tatus est secundo descendere : Paracletum autem misit ad eam, 
hoc est, Salvatorem, prsestante ei virtutem omnem ^Patre, et 
omnia sub potestate tradente : et ^Eonibus autem similiter, uti 
in eo omnia condereniur, visibilia et intisibilia, throni^ divinitaieSy 

1 Theodotds in the Didascalia Or. 
Taries the account : XpKrrds ^dp, Kora- 
\H\f/ai rV Tpo^aKovffap airrhv ^o^fUav, 
^laeXBujp els rb wX-^ptafM, birkp rrji f^u 
KaroKetif^deUrrfs So^as 'fyri/iraTO T^y jSoiJ- 
dtiaiff Kcd i^ e^oKias tCov Aldjvuv 'Jrfao^s 
Wfw^dWerai Ilaf>dK\TjTos r^ irap€\$6vTi 
AlQvt. § 23. 

* diKvrfccv. So Tertullian, Sed 
Chriitut, quemjam pigebai extra PUroma 
projicisci, vicarium prcfficit Parcu;letum, 
Soterem. . .'. ad eam emiUU cum officio 
atque comitcUu coa^arieorum angelorum. 
16. See also Theodoret, Hcer. Fah. l. 
7. p. 199. Ed. Schultze. 

> Jesus or Soter was also called the 
Paraclete in the sense of Advocate, or 
one acting as the representative of others. 
So tho Didasc. Or. 24 : T^ TlapdK\rfTov 
ol dwb 0^\€vtIvov t6v *JrfaoOv \iyov<rtv, 

6ti w\^prfs Tuv aXiirvijiv i\if\v$€V, ws dwb 

TOV S\0V WpO€\$UJV. 

* KcU Sitrros wcurav t^v i^ovalay tov 
wv€i&ftaTos (lege potius ex IrenaH) warpbs, 
Grabe) awaufiaavTOS hi koX tov w^rfpdy' 
/JMTOS, iKwifxwcrai 6 rrjs ^ov\rfs (It^cXoj, 
Kol ylvcTai K€<f>a\rf tCjv 8\(av ^irrd t6v 
waripa' wdvra yhp iv a&r<p iKTixr^rf ri 
hparb. Koi d6/>ara, $p6vot, Kvpt&rrfTcs, 
pafft\€icu, $e&rrfT€S, Xarou/r/^oi. ib. § 43. 

'^ tQv aliiiviav (sc. ivHSvT^av r^v 6iVa- 
fjuv), compare § 4, Soter being a col- 
lective impersonation of the entire 

• $€&rrfr€s ifl a word interpoUted by 
theValentinians, C)s airrdi \iyov<ri, Theo- 
DORET adds ; sometimes at least Valen- 
TIKUS "excogitavit Scripturas ad ma- 
teriem.** Tbrt. Prcucr. Hcer. cf. n. 4. 

f The MSS. have PaltrtB; cf. the Gr. 




avTrjv fiera twv ^iXiKiarrZv avroO tZv ^AyyiXayv. Triv Se WJf*!;!; 
'A)fa/xa)0 evTpaTreia-av avTov Xeyova-t irpwTOv jmev ^KoKvfjLfjia 
ciriOccrOai oi' aiSZy jULeTeTreiTa Se ISovcrav avTOV avv oXfj Trj 
^KapTTOipopia avTOVy irpoa-Spafieiv avTfS, Svvafitv Xafiova-av ck 
T^y €irt(f>avctag avTOV' Kqxetvov fiop^piia^at avTrjv ^ fiopibwa^tv 
Tfiv KaTa yvwa^tVj Kal taatv tZv iradZv irot^a^aa^Oat avT^9' 
')(a)pta'avTa ^ avTa avr^y, ^fiij aficX^a-avTa Se avTW, ov yap 
riv ^SvvaTCL a(f>avta-6rjvaty w^ ra ^t?? irpoTepa^, Sta to eirn/co 

dominationes. Mittitur autem ad eam cum coaetaneis suia 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. £t illum 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 

' Angels were the mAle seed, the 
initiAied were the female seed of Sophia, 
henceforth to be united in the final 
dwoKaTdrrcuris, The Didatc. Or. says, 
rd fibf dfi^uch, dyyeXiKiL koXoOci, rd 
^ijXvird 5' iavTods rb Siatpipoif mfeOfia. ... 
rd odv d/9^cmcd fierii roO \6yov <rvr€ffrdKff, 
rd ^Xvacd i^ dwaydfnaOiyTa iuoOrai roit 
dyyAoct koI els rb irXi^pw/ui X^P^^' § ^'< 

' 'ISoura Si airb» ij ^o^Ua, SfiMow rd^ 
KaraKLwbpTi adr^ tp<arl iywiifMcy, koX 
vpwr^pafiew, koX ■^oKKiiffarOf koX wpoo'- 
€Kiiyij(r€P' rodi Bi d/Sy^o^ar dyyi\ovs rods 
cifw adri^ iK7r€fJU(fAiifras Oeaffafxim/if Kary- 
i4aOii, KoX KdKvfifia IriOero' Std ro&rov 
rcv ftwmipiov 6 IlaGXof iceXei^c rdf ywdi- 
Kas ^optty i^ovtrUw iirl rijs K€<f>a\ijs did 
rods *Ayyi\ovs. »6. § 44. Tbbtullian 
Kkja, " Adventu pompatico ejus concuBsa 
Achamoth, protinus vehunentum sibi 
obduxit, ex offido primo venerationis 
et verecundise." 

' Kapiwo^opla, emanation of excellen- 
ciee derived from all the iSons, as the 
dirdyOurfjM of the entire Pleroma. So 
Tertulliak has, Contemplatur wm 
frudiferum wggttium. 

* The reader may refer back to § 7, 
where it ia said that Ghrist formed her 
in her own essence r-§ ISlq^ Bvydfiei, Kar* 
o^ioM only, but not xard yvSHTUf. Soter 
or the Paradete now confers the forma- 
tion Kard yvGKruf, "J^ifOits oZv h 'Ltar^p 
iwt<f>if>€i airr^ (forte air^) fjubpi^wnM r^v 
Kard yvQ<ruf koI (curuf rQy waOup, bel^as 
dwb irarp6s dyemfifTov rd iv ir\yip<i>fiari, 
Kal rd fUxp*' a^ijs, JHcUuc, Or. § 45. 
HiFPOLTTUS seema to refer this more 
perfect fjJtpifxaais to the previous mission 
of Christ. 

' fjL^i) d/AcXi^aKra. " Susceptam ille 
confirmat atque conformat agnitione 
jam, et ab omnibus injuriis passionis ex- 
pumicat, non eadem negligentia in ex- 
terminium discretis, qu» aociderat in 
casibus matris." Tkbt. adv. Val, 16. 
*Airo<m^as 6i rd ird^ rijs veroifOvlas, 
ai^V A^ dira^^ Kar€<rK€i^aff€y, rd ird^ 
di StaKpUfas i<f>ij\a^€P' koI oix Chwep ri^s 
hBov di€<f>opi^ri, dXX' cls oMom '/fyaycp 
airrd re koI rijs t€vripas diaOi<r€<as, 
Didasc. Or. 45. 

« See Note 1, p. 35. 

' rifs wporipas, Xo<f>las bc., or, as 



G?Rli'i"a ^^^ ^^ ^Swara etvai' aXX* airoKplvavra ^j((ap^<r€t tov [x**/^'^» 
MA88.LtT.5. ^^^"1 (jrvy\€ai Ka\ irri^aiy Ka\ i^ aa-iafidrov iraQov^ €19 ^ a(r<o- 

fiarov rijv vXriP fieTafiaXeiv avra* eiG' ovrm eiriTfi^ioTnTa koli o. «• 
drufriv ifiireiroitiKevai avTOi^y warTc e«9 ovyKplfiaTa Kat a^dfJiaTa 
ikOeiVy 'wpo^ TO yevea-Oai ^Svo ova^ta^y Trfv (f>av\9iv tAv iraOwVj 

prioris, eo quod jam babilia et possibilia essent; sed segregantem 
separatim commiscuisse et coagnlasse, 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 fierent duas substantise, una quidem mala ex passionibus. 

Bhe was also called, r^f SjKa 2o^(at. 
Achamoth being ii KdTca and devripa 

^ Ab haTing a virlual existence. 
I^BTDLLIAK says, " eo quod jam habi- 
tum et robor contraxiBsent." 17. 

• For x<^/"^^' "^^^ which is mani- 
festly a corrupt reading, BiLLius pro- 
poses simply x<^P^h ^^ Gbabe x^P^^ 
adTijt. x^P^h f^^* i* ^^ improbable 
reading. Tebtullla.n hae, Atque Ua 
massalUer aolidata dtfixU seorsim in ma- 
terice corporalem paraturam. 

' &(rtbfiaTov is retained for the reasons 
given by Gbabb, to whose note the 
reader is referred ; he quotes here from 
the DidoMC. Or., UpioTov odp i^ iffufidTov 
rdSovs Kod avfjLpe^ffK&ros e/i detbfuiTov 
tV «'^ V «JJr A fi€Tifin\i^€if koX fieri^aXe». 
The Enghsh equivalent is not incorporeal 
tubstance but unorganized nuMer, which 
is the meaning of the passage quoted by 
Gbabb from the Philosophumena of 
H1PPOLTTU8, in speaking of the opinion 
of Plato respecting matter, r. nXdrw- 
pot, 'AcrxiT/wirwToy yiip aMfv {t^ vkffv) 
oOeroi' kgU Airoioy, vpooXapowrav ffx^fiaTa 
Kol Tot&np-as yepioSoA aCjfjM, (p. 2 1, ed. 
Miller), and the author immediately 
before had described this iJXrj as the 
rnde subjective material out of which 
the elements and earthly bodies were 
formed, vXrpf di Hjv iraffaif inroKtifiivTfv, 
^v Kol be^afUvrpf koX Ti&ifWfv koKci, i^ rjs, 
btaKoa-fJL7f$€Unis yttf4a$ai rd riaaapa aroi' 

Xeio, i^ (5f ffwioTTfKep b Kbcfuts irvp6s, 
dipos, T^T, HiaTos, i^ CSv koX rd (iXKa 
rdrra avyKplfiaTa «caXo^/Aa^ (Qd re ircU 
0vrd awearTfKivai. p. 20, ed. Miller. 
iBENiEUS uses the same philosophical 
term in this passage, tSare els avyKplfiaTa 
Kal atbfJMTa iXdeiv. Further that this is 
the meaning of dadjfJMTOv is evident from 
the words of the Didasc. Or. § 47, 
dfftbfiaTov 8i koI Ta&rrfv iv dpxv alvlffff€- 
rai, t6 </>dffK€af djbpaTov' ofhe ydp dydpuf 
T<p T<p firfSiina Hvti d6paTOS ^, oth-e r^p 
(....) ibrffjuovpyci ydp' dXXd t6 Afiop<f>ov 
Kol djfeldeov koI dirx^A^rurrof a^r^ i^i 
rwf i^€<f><t>vr}ff&. Dioo.Laebtius, m. 86, 
records Plato*b opinion in very similar 
terms, e&ac 6i t^v ^rpf dffXfffMLTurrov 
Kal drreipov, i^ ^s ylv€ff$ai rd avyKplfJMTOL. 
The Grerman language expresses the 
meaning with greater accuracy than our 
own, e. g. Baub, as quoted by Stieben, 
''Das unkorperliche Leiden gingin eine 
unkorperliche Materie Uber ; diese ver^ 
dichtete sich in Korper, und es enstan- 
den zwei Sulistanasen eine bose aus dem 
Leiden, und eine Leidens fahige aus der 
Sehnsucht. Dies bcwirktc die bildende 
Macht des Soter." Chr. Onos. p. 134. 

^ Hifpolytus says that these ird^ 
were hypostatised as substanoe, but heex- 
presses hiroself in such a way as to shew 
that the idea in his mind was not tbsA 
of the creation of matter, but of certain 
moral qualities supposed by the Gnostics 
to have a substantive ezistenoe. He 



riv T€ T^y €Tri(TTpo^^s ^fivaOij' koi Sia tovto Svvafiei tov ^^1'}-^^ 
^itoT^pa ' SeSti/jLiovpyffKivai <f>d<TKOV(rt. T^i/ re 'Ajfa/tiO €kto9 ^^^^*^-*- 
iraOov^ ycvo/JLev^v^ Koi ^* crvWapovaav Tjf X^P9^ '^^^ ^^ avT^ 
(f)WTm Tfjv d€(epiavy Tovncri i twv ^Ayyekoov tZv /1€t avTOv, 
Kai ^ cyKicra^craa^av avTOv^j KeKVfjKcvai Kapirov^ KaTa Tfjv ^Kova 
SiScuTKOviri, KVfjfia irveviJxiTiKOv Kaff 6fioi(0(riv y^yovoTO^^ 
[yeyovosi^ twv Sopv^^paav toS ^orrtjpo^* 


fi€V €K Tov irauov^y o ffv vXfi' Tov d€ €K Tfi9 ^€irtaTpo(pfj^y o 

altera autem conyersionis passibilis: et propter boo virtute 
Salvatorem fabricasse dicunt. Hanc autem Achamoth extra 
passionem factam concepisse de gratulatione eorum, quas 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 hsec cum subsistant secundnm eos, unum qui- 
dem ex passione, quod erat materia, alterum vero de conversione, 

says that the xi&ri of Achamoth having 
been aeparated from her by Soter, iirolTf' 
aof adrik i&rocrrdrat odalaSf Kal rb» puhf 
^6^tm ^vxur^ hroirfaof iiridvfjdaM, t^p 
a Xihn/if CKuci^p, ttjv di diropla» daifxd- 
wuw, n^y 8^ iriarpwfn^ koI Siri<riv K€d 
Ixtrtle», id^ (f. 1. ^oirilp) koL fterdpotav 
Kol ddrafw tffvxiKiis odalas, ifrit /coXetrcu 
de^id. PkUot, VI. 32. The consolidatiQn 
of matter was the snbsequent work of 
tbe Demiurge. See page 43. 

^ deSrifuovpyriKivai, intransitively in 
the aeiiBe of ipydi^e^rSai, 

* ^XXafioOaop, Gbasi, Mabsust, 
aiid SnXBBir agree in allowing no other 
force to this word in connexion with 
n)r dewplap, than vUu apprehendentem, 
the word K€KvriKhnu notwithstanding. 
Bot Tkbtulliah givea an ahnost con- 
temporanaous interpretation, which 
wouki fix upon ffvKka^owra its more 
ordinary tn<Mming ; Ahhinc A cftamoth,,, 
in opera nu^ora fruge»cU. Pra ^uddo 
CMM imli €xii^diciUiU9UOomu§ concale- 

facta, simidque cantcmplatume ip»a an- 
gdicorum luminum, ut ita dixerim, 
ayhfermentata, (pudet, ted alHcr eacprimere 
non est,) quodammodo aubstruU intra et 
ipsa in iUot, et coruxplu ataiim intumuU 
apirUali. Adv. Val. 17. AfberwardB, 
also; iRENfUB seems to decide the ques- 
tion when he Bays, § 10: rb ii K&iifia 
r^$ Mrjrpbs avrr)S (adrQv) rrjs *Axaiui»B, 
6 Karb. rifv OeupLav tQv rrepl rbv XuTripa 
dyyiXuj» dvcK&ijffev k.t.X., where the 
<r6\\ri\f/is was clearly said to be Kard Hp^ 

' iyKurffi^affa», LXX. Oen, xzz. 38, 
39, tm iyKurai^uai rd rrpbpara eU r<M)s 

* irriffTpo<f>Tis rendered here by co»- 
verncne, is afterwards expressed by 
impctu. II. liL Facta eat exinde trinitai 
ffenerum, ex trinUaio cauoa/nim, Urwm 
matcriale, quod ex patiione; 
male, quod ex convernone; 
tale, quod ex imaginaiUome, 
Val, 17. 


or!i 1*9" ^*' ''"^ y\fV)(iK6v' ToS Se o aireKvfjtrCy Tovretm to irvevfiaTiKov^ 

MASS.*I.v.'l *f ♦ ' »^< /1 t-H »A\x^^^ 

ovTwg eTpairfj eiri Tfjv fjiop(pco<nv avTcov, AAAa to /ici' irvevfia^ 
N^iL L*h**** Tiicoi/ /i^ ^6^i;i/5(T0a£ avT?} [avThv\ fiopcpZa-ai, eTreiSrj o/JLoovaiov 
vTTrjp^j^ev avT\}' T€Tpa(f>6ai Se cTrl Ttjv /uLop^fxixrtv tvj^ yevofievrj^ 
€K Trj9 eTTiG-Tpocpfj^ avT^£ "^v^^ikIj^ ovtria^j ^TrpofiaXeiv tc Ta 
irapa tov ^wTrjpo^ fiaQfjjxaTa. KaJ irpSrrov fi€fiop(f>(iOK€vai 
avTtjv €K Tfj9 ylrv^^iKfj^ ov(ria9 Xiyova-i tov TlaTepa koi ^aoriXca 
irivTooVy tS)v t€ 6fioov(ri(av avTtpy TOVT€<rTi twv y^v^^iKZv, a 
Sfj ^S^^ia KoXovcrif koi tS>v ck tov iradov^ Kal TfJ9 vXfj^, & Sij 
api<rT€pa Ka\ov(rr iravTa yap to, KaT [_/• ^» M^J dvrov 
d)a(rKOV(ri fJL€fiop(f>(aK€vai, \€\fj66T(a^ Kivovfi€vov viro t?? Mj?- 
Tp6^' 66€v KOLi 3 ^fjTpoiraTOpa, Ka\ ^ AiraTOpa, koli Afjfiiovpyov 
ajJTOi', Koi TlaTcpa Ka\ov(rr tS>v fi€v S€^tS>v iraTepa \€yovT€9 
avTov, TovT€(rTt tS)v •>^v)^tKS)v* tS>v Se apt(rT€pS>Vy TOVT€(rTt tZv 
v\tK(iov, Sfjfitovpyov, (rvfnravT(av Se Pa(rt\€a. Tfjvyap^Ev6vfjLfj(rtv 
TavTfjv l3ov\fj6€i(rav ciV Ttfiijv tS>v Atdvcov Ta iravTa Trotvj^rat, 
€tK6va^ \€yov(rt ir€irotfjK€vat avTcov, ^fiaWov Se tov ^torrfjpa St 

quod erat animale : alterum vero quod enixa est, quod est 
spiritale, sic conversa est in formationem ipsorum. Sed spiritale 
quidem non potuisse eam formare, quoniam ^ejusdem substantiae 
ei erat. Conversam autem in formationem ejus, quse facta erat 
de conversione ejus, animalis substantise, emisisse quoque a 
Salvatore doctrinas. Et primo quidem formasse eam de animali 
substantia dicunt Deum Patrem, et Salvatorem, et Regem 
omnium ^ejusdem substantise ei, id est, animalium, quas dextras 
vocant ; et eorum qu8e ex passione et ex materia, quas sinistras 
dicunt. Ea enim quas 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 iEonum honorem omnia 
facere, imagines dicunt fecisse ipsorum, magis autem Salvatorem 

1 Ut scUicet luBC formcUio nan esset • firfrpoirdTopa because Achamoth, 

Umtum jcar' oMop ted et KarA yv&cty, from whom he emanated, was the sole 

vii supra fonnatio mairia Acham>oth dis- cause of his being ; dwdTopa because he 

tinffuebatur. Grabe. prooeeded from no other a^^vyo%. 


Gomparenote^, p. 40, and3,p. 43. * MoXXor «i... The Valentiniaa 



avT^i* Kol avT^v \L iavrijvj fiev ^iv eUovi tov aopaTOV TlaTpo^ "r'!!*^^ 

' ^^ /e^«« **««^ MASS.Lv. 1. 
T€TripriK€Vai fJLfl yiVUXrKOfJLeVflV VTTO TOV drjfllOVpyov' TOVTOV ce 1 

Tov fiovoyevovg viovy tZv Se Xonrwv A.i(ivcov tov^ vtto tovtodv 
^TOvTovj yeyovoTa^ ^ Ap^^^ayyeXov^ tc koi 'A^yyeXoi/y. TlaTepa 
ovv Kai Qeov Xeyovcriv avTov yeyovevai tcov e/CToy tov 7rXn;oft)- 
fiaTo^y TTOujTfiv ovTa iravTiov y^v^^iKZv t€ Ka\ vXikHv* Sia-' 
KpivavTa yap Tag Svo ovcrla^ <rvyK€j(yfi€va^, koI c^ acra>fAaT(av 
^ (TWfiaTOTroiri^ravTa, S^SrifiiovpyriKevai Ta t€ ovpavia Ka\ 
Ta yrfiva, Ka\ y^yovivai vXikZv koi ylrvjfiKZv, ^S^^iZv koi 
api(rT€pwv SrifjLiovpyoVy Kovdxav Ka\ ^apitav, avoixp^pwv koi 

per ipsam. Et ipflam quidem in imagine invigibilis Patris 
conservasse incognitam a Demiurgo. Hunc autem unigeniti 
Filii: reliquorum vero iGonum eos, qui ab hoc facti sunt 
Angeli et Archangeli. Patrem itaque et Deum dicunt factum 
eorum quse sunt extra Pleroma, fabricatorem esse omnium 
Psychicorum et Hylicorum. Separantem enim duas substantias 
confusas, et de incorporalibus corporalia facientem, fabricasse 
quae sunt ccelestia et terrena, et factum Hylicorum et Psychi- 
corum, dextrorum et sinistrorum fabricatorem, levium et gravium. 

Saviour beiDg an aggr^^tion of all the 
.£onic perfections, the images of them 
were reproduced by the spiritual ooncep- 
tion of Achamoth beholding the glory 
of Zcim^. The reader wiU not fail to 
obserre that every succesrire develop- 
ment is the reflex of a more divine 

' Untu» tuhtiaiUia quod Chrece ifwoj^ 
ctm dieitwr, Ruffin. See my Hist, and 
Tkeol, of the Creed», p. 134, &c. 

^ h tU^t, Achamoth now formed 
jcard ypCact», was without the Pleroma 
as the image of Propator, Demiurgus as 
that of Monogenes or Kus, and in the 
world the angela his creation were aa 
the likeness of the other ifions of the 
Pleroma. Quiper iUam sit operatus, ui 
iptam quidem imaginem Patri» inviaibUi» 
c< inoogniti daret, incognitam tcUicet et 
inritibilem DenUurgOf eundem autem 
Jkmiurgum NoiV JUium efingeret, Arch- 
angeU vero, Demiurgi oput, rdiquot 

^onas exprimerent, As Baur ezpresses 
it : " Die Enthymesis habe sich unter 
dem Bilde des unsichtbaren Vatere, so- 
fem sie das Kachbild desselben war, 
verborgengehalten.'* Chr, Qnoeis, p. 145. 

' The suppoeed raoral tendencies 
of matter having been developed by 
Enthymesis, the grosser substance now 
owed its being to Demiurge. Tbbtul- 
LIAN foUows closely the account of 
Ibenjeus: Ex incarporcUibut corpora 
edijicat, gravia, levia, tublimantia, aique 
vergentia, codettia atque terrena; tum 
iptam coUorum teptemplicemtcenam, tolio 
detuper tuo fxU ; unde et Sabbatum 
dictum ett, ab liebdomade tedit tuot, et 
Ogdoat mater Achamoth, ab argumento 
Ogdoadit primigenitalit. 10. 

' KeU wpCno» Tdrrw T/>o/3(£XXeTCU 
€U6pa Tov waTpbs Otb» 5i* oZ hrtdi^ev t6w 
o^popbv Kol rijy 7^, tout^oti rd odpdifta 
KoX rd Myeia, rd 5e|id koX rd dpiarepd, 
Didate, Or, § 47. 



oRi 'M' '^^'^^'^^P^^* ' eirra yap fZ. ira] J oipaifcv^ Karecncevcuc^vai^ Sv ejr" 
MA88.I.V.I. ^^^ ^^^ Afjfuovpyov cTvai Xeyovcrr Ka\ Sia tovto ^efiSofjASa 
kolKovo-iv (xvTOVy Triv Se fifjTepa ttiv ^Aj^ajUiioG 'Oy^oa^a, 
a-rocrcS^owa-a)/ tov apiOfibv tov [r^fj apj^eyovov^ xal irpb T>J9 
[irpfiTtj^j Tov irXfjpdiULaTOf ^OySoaSo^. Tovs Se eTrra ovpavovg 
ovK frf. owcl elvcu ^ vofjTOv^ [f. L vo€pov^~\ (f^aa-iv ^AyyiXov^ St 

■ursuxn advolantium, et deorsum devergentium : septem quoque 
ocbIos fecisse, super quos Demiurgum esse dicunt. Et propter 
hoc Hebdomadam vocant eum, matrem autem Achamoth Og- 
doada, servantem numerum primogenitse et primarise Pleromatis 
Ogdoadis. Septem autem coelos, quos intellectuales esse dicunt, 

^ The Valentinlan notion of the 
seven faeavens is referribleto the Jewish 
Cabbala, which in its origin connsted 
of myths reoeived by the Jews from 
Babylon and the East, rather than of 
&ble8 of their own invention. So in 
this instance, these seven heavens of 
the Cabbala have their counterpart in 
the seven AmahaspandB of Zoroaster. 

In the Book l^DH pOV cap. V2^ 

niriK tit. Kmn D^, it is said 

1T D^D^pD Dn nienpn nioSiyn 
nK-ip3n p«n nniDB' ny itd niDD^ 
yae^ B^B^ KVDii j;vDK3 KNi ^nn 

.131 D^D^pD D^DK' "Theholy worldB 
are in circles, the one beneath the 
other, iinto tlie navel of the earth 
called ?2r\ which is in the centre, and 
it is truc that seven heavens encompass 
them." Tho seven heavens, however, of 
Valentinus, were more true to their 
Eafltcm 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 
wo€polf dYY^ovs Si a&ro^t {nrorlOejn-ai. 
So also the Paradise above the third of 
these heavens they called rirapToy dyyc- 
Xov, where Adam at first was placed, 
and from whence he derived certain 
qualities of the aoul. This may be the 
proper place to remark, that in the 

Cabbalistic Book Zohar, Paradise ia 
said to have been among these seven 
worlds ny p in^^^^ni also that Adam 
when ejected irom Paradise had his 
dwelling in the first instance upon the 
lowermost earth, a region of darkness 

and discomfort llBVin DIK En^^TOI 

liinnnn pK^ na^pn \rh^ pv po 
'131 -)3n DiB^ Dc^ "pnn DlpD Kinc^ 

and afterwards raised to the second, 
caUed Adamah, n3"pn in^ n^ni 

rh)^h niDDo n^^e^ nsnr nonKn ^ 

\1V l^o D^n^K ^"> inn^i iDtw 

ibid. .nonKn nK niny^ 

' i^BofAdSa, As the heavens are angels 
in the Valentinian scheme, so the term 
Hebdomas was applied indifferently to 
Demiurge and the mode, scaroely the 
region, of his subsistenoe. Thus HiP- 
POLTTDB says, ^cTTt di TvpwBrp ^ ^u<rcjr^ 
o^la, KaXetToi 5i koX t6wos inr' a^wr 
KoX i^SopAs, Kol iraXaibs tQv ^fiepuf, koX 
6<ra ToiavTa \4yoviri irepl To&rov, Tavra 
etyai tov \//vxticov 6y ip^t» elrcu tw 
Kfnrpjov 6rffuovpy6v. Tert. cf. p. 4$, n. 1. 
* Cf. Tkrtullian*8 version, Cael4J8 
(sutem noeroa deputarU, et itUerdum anffelos 
eo8 (ccdos) faciunt, siout et ipmtm Demi- 
UTfjfum sicut et Paradisum Archanffdum 
quartum, quoniam et hum aupra cadum 
tertium pangunt; ex cujus virtiUe sum^ 
serit Adam diveraatua iilie tnter nube' 
cuUu, Ac. 30. 



MAS&I. V.9. 

avTOu^ inrorrlOevTCu^ Koi rov Sfj/uuovpyov Se koI avrov ayyekov ^^}}-} 
Ocw ioiKora' i>9 Koi tov HapaSeia^ov virep TpiTOV ovpavov 

.?*. ovTay TCTapTOv AyycXov Xiyovcrt SvvajuLet vTrap-^^ciVy Ka\ aTro 
TovTOv Ti €i\ti(f>€vai Tov 'A<Ja/i StaT€Tpi(f}6Ta €v avTw, Tavra 

» Se Tov Stj/jLtovpyov (paa^Kova^tv a(f> kavTOv julcv ^ tarja-Oat KaTa- 
a^Keua^^tVy TTCTrotrfKevat 9 avTa rj? 'Aj^a^twd irpo^aWovartjg' 
ovpavov ireTrotfjKevat fiii elSoTa tov ovpavov* Ka\ avOpcoTrov 
'weTrXaxcvatj firj ^tSoTa tov avQpfairov yrjv t€ S^S^f^ivai, fiij 
iirttrTafievov Ttjv ytjv* Ka\ €ir\ TravToov ovTta^ Xiyovcrtv 
^ fjyvofjK€vat avTwv Ta^ tSea^ fSv hroi^t^ Ka\ airrrjv Ttjv imtjTipa* 
avTOv Se fiovov co^adat travTa elvat, AiTtav S avTta y€y ovcvai 
Trjv fJLfjTcpa Trj9 otrjfr^ta^ TavTfj^ (f^aa^Kovatv, Trjv ovtoo fiovXrj» 
Octa^av irpoayay€tv avTOV, K€<f)aXrjv fiev Koi apyrjv t?? tSlaq 
ovaia^y Kvptov Se t^9 0X179 irpayfiaT^ta^, ^TavTrjv Se Trjv 

Angelofi autem eoe tradont et Demiurgum et ipsum angelum, 
Deo antem similem, quemadmodum et Paradisum supra tertium 
ooelum existentem virtutem Archangelum quartum dicunt esse, 
et ab hoc aliquid accepisse Adam conyersatum in eo. Hseo 
autem Demiurgum dicunt a semetipso quidem putasse in totum 
fabricaase; fecisse autem ea Achamoth. Coelum enim fecisse 
nescientem coelum, et hominem plasmasse ignorantem hominem, 
terram autem ostendisse non scientem terram, et in omnibus sic 
dicunt ignorasse eum figuras eorum, quse faciebat, et ipsam 
matrem ; semetipsum autem putasse omnia esse. Causam autem 
ei fiiisse matrem ejus talis ^operationis dicunt, quae sic voluerit 
producere eum : caput quidem et initium suse substantise, 

* *AF0fKaro9 ywhf iffrip iy Mptinrtfi 

inrxuAf h X^^^V» ^^ M^P^*' M^P<*h <iXX^ 
5Xy Skos irwCsp dfi/r/jfnfi Swdfut, Oeod, 
Mcr h r^ mpoMffifi tQ rerdfyrffi o6pc»(p 
dniiumfprftirni, ixel yitp x°^ <^^( ^^*^ 
iam^aitfti, dXX' ^v r^ f uxD ^«^9 <^f 
vhp^ ^ ifKucfi, IHd. Or. § 51. 

* H1FPOLTTU8 Bimilarly, puapla H, 
^^y, iirrbf ^ dif^/uf toO hifuovpyoO, 
/U0p^ 7^ i^ 'co^ dyovt, Kal hfbpAi&f 
virrht Jhi/uovpytiM rhnf KSff/uv, AywoQv &n 
vdrra ii ^oiplcL, ij pinrfip ri iyZoia, itfMp- 
yti air^ xp^ rV Kriff» toO K6<r/u>v oCk 
cl86ri. Phiio$. Tl. 54, and ihe Didaic. 

Or. OiK iyivuffKey t^p Si odroO iyepyoO* 
ffOM, olbpLtvoi lUq. dvyd/iet Sri/uovpycTy, 
4>i\€py6s tav ^fttfarei. § 49. 

• Ta&rriv Si t^v /itjripa. Acliamoth 
by these namea mnst be anderstood to 
have an intermediate position between 
the divine prototypal idea and creation : 
she was the reflex of the one, and 
therefore d^j>€y66rj\vs, she was the 
pattem to be realized in the latter, 
and therefore was named yrj koX 'lepov- 

* The translator had in his copy 
TOi^em, but cf. unjodai just bcfore. 



WB.1.L9. Mf^repa Ka\ ^OySoaSa KaXoucrty koi ^o(j>laVy Ka\ Trjy, Kai 

MASS.I.V.3. ^J^pQyQ-oXiiin^ f^cu ayiov IIi/eJ//ia, Ka\ K.vpiov apcreviKcog. "'Ej^eii/ 

Se Tov Tfj^ fJLecroTfjTO^ tottov avTijv, Kat etvat {fjrepavoo fiev tov 

Afi/Jitoupyov, vTTOKaTOO Se tj e^o) tou TJXrjpdjuiaTO^ M^XP' 

^ (TUVTeXctag. 

lO. 'E-Trei ovv t>jv vXtK fjv ovcrtav €k Tptwv TraOwv 
crucTfjvat Xeyoutrt, (^o^ou re, Kat ^Xi/Triyp, Kat airopta^' €k fxev 
Tov (boPou Kat Tfj^ €7rt<rTpo(l>fi9 Ta xfruj^i/ca t^v a-va-Tatriv 
ei\fj(f)€vaf €K jj.€v Tfj^ €irt<rTpo(j)fj9 tov Afj/xtovpyov /BovKovTat 
Tfjv yivea^tv ecr^^ffjKcvat, ck Se tov (jyo^ov Tfjv Xotirfjv iracrav 
'^vj^tKfjv uirocrTacrtv, 0)9 "^i^X^^ a\6y<av l^^cov, koi Ofjpttov^ Kot 
avOpdiroov. Ata touto aTOvwTepov auTOV uirap^^^ovTa irpo^ to m. as 
ytvdcTKetv Tiva Trveu/JLaTtKa, ^auTOV vevojuLtKcvat jjlovov etvat 

dominum autem universse operationis. Hanc autem Matrem et 
Ogdoadem vooant, et Sophiam, et Terram, et Hierusalem, et 
Spiritum sanctum, et Dominum masculiniter. Habere autem 
medietatis locum eam, et esse quidem super Demiurgum, subtus 
autem sive extra Pleroma usque ad iinem. 

10. Quoniam quidem materialem substantiam ex tribus 
passionibus constare dicunt, timore, et tristitia, et aporia, de 
timore quidem et de conversione animalia subsistentiam accepisse: 
de conversione quidem Demiurgum volunt genesin habuisse : de 
timore autem reliquam omnem animalem ^substantiam mutorum 
animalium, et hominum. Et propter hoc ^superiorem eum 
existentem praescire quss sunt spiritalia, et se putasse solum 

^ But in the end Achamoth regains 
the Pleroma, § ii. 

■ XjJti/j rendered here by trUtitia, is 
afterwards ezpressed by tccdium, ii. lii. 
HiPPOLTTUB enumerates a fourfold 
passion, eifpcinf aMjp iv TdBeai t<hi t/k^ 
T<Hi rh-paffi, Kot 06/3^ koI X&w-g koI 
Avoplqi Kal d€-Ji<r€i. The latter is to be 
identified with the iirnrTpo4>^ of Ibe- 

' To the passage from Hipp. quoted 
in note 2, p. 45, the following may be 
added from a preceding section, o^div 
otBey, \iyowrw, 6 dijfuovpybs Skcjs, d\K' 
ioruf iMovt KoX fiMpds Kar* odroiH, koI tI 

Tpdffffei ^ ipyd^eraiodK otStP. * ArfvoowTi 
di aim^ 6ti di xoici, ^ <ro</>la iHjpyytat 
wdma KoX ivUrxwr^» **^ iKelMrfs ivcpyov- 
<njs, airrbs (fiero d<p* iavToG iroieaf t^ 
KTlauf Tov Kb<rpMV' ideir ^j^aro \iyeip' 
'£7(1; 6 0€bs, K<d xXV if^ dXXot o^ 
iimM, c. 33. 

^ Gbabe would fill out the transla- 
tion after the Greek, SubstarUiam vt 
afUnuu brtUorum animaUum, etferarum, 
et hominum; but it is not unlikely that 
the word \f/vxds should have been inter- 
polated in the Greek. 

* Superiorem i. e. dpiirrepw. Shortly 
afterwards it is said, that the Cosmo- 



Oeov, KOi Sia tZv Tlpo(f}rjTZv etprjKevar eyd Oeo^, ttXiJi/ i/JLOv hV?^}'}'}^' 
ovSeig, ' 'Eic Sc t^? XvTrtjg tcl irvevfiaTiKa t^9 Trovfjpiag SiSao'^ mass.i.v4. 
Kovcri yeyovcvar odev tov ^Aia/SoXov Tfjv yevea^iv €a")(fjK€vaif 
ov Kai ^ Koa'/j.OKpaTopa KaXova^tyKoi Ta Satfxovta, Kot tov^ dyyi^ 
Xov9, Kai iraa^av Trjv Trvcv/xaTtKriv Ttj^ 'Trovrjptag vTroaTaaiv. 

Deum, et per prophetas dixisse, £ffo Deus^ et prceter me nemo. S^/-9^^*'®» 
De tristitia autem spiritalia malitiaB docent facta: unde et 
diabolum genesin babuisse, quem et Cosmocratorem vocant, 
et dsemonia, et omnem spiritalem malitiae substantiam. Sed 

crator had oognizance of things above 
hhn because he was the spirit of evil ; 
whereas the Demiurge that formed him 
was animalf and therefore was wholly 
ignorant of the spirituaL The reading 
dMiirrepw scarcely consists with this 
assertion, or with Tertullian'8 words, 
InvaUduM tpiritaUa aectdertf ut 9e fclum 
ratus concionarttw : Ego Deus et absqtie 
me ncn ett. JuNius conjectures infir' 
miorem to be the true reading. May 
not dMOiirrepoif have been written by 
Ibbnjiub ? 

^ 'Ejc r^ {ikucip o^lat otnf koX dia- 
^iKiJKifi irUija€p 6 dijfuovpy6s tcus ^ir 
X«uf tA a^nara. Philos. VI. 34. ovt6s 
ioTi jcar' adrobs 6 hna 6M6p<awos 6 ^vxi- 
k6s h tQ fffhfiaTi KaTotKioy Ttp if\iK<f, 6 
icTiP 0\uc6s, ^aprbs, riXeios ix r^f 8«o- 
^Xucip odalas 7r€7r\airfUifos, ibid. 

* The Cabbak refers the origin of 
evil spirits to fire and air, the constitu- 
ent elements of Demiurge. Dn^lH *lp^y 

mnni cvn dhi n^hp nniD^ ^nfirD 

Dni^pi Dmp^ an^ idid^ pi 

n^ nnw ^^btd D^nDiion Dne^ni 
xsno vh^ B^aiiD i^:*» pn pju dh 

*:nn p|W Dn n^ni Dixn wn^ 

D^^ni n^Kn nniD^n p ^d Nishmath 

Chajim. Meamar. 3. "Their substance is 
of two subile elements, fire and spirit, 
and so they fly by reason of their ex- 
oeedingly subtle and light nature.... 
And devils are compoeed of these two 
elements, but they have a subtle body 

that cannot be conceived or apprehended 
by mortal sense. . . but behold they are a 
spiritual body, for £0 are th^e elements 
spiritual.'' The Didascal. Or. agrees 
with the statement of iBENiSUS, KaX 
Tot€t iK tQv v\iKwy, t6 fih iK \&irtjs odai- 
iodes, Krliiav irvev/iarijcd Trjs Tomjplas 
Tp6s d ij irdXff ijfuv, § 48. 

' KofffioKpdTopa. A term applied 
by S. Paul to the '' rulers of the dark- 
ness of this world/' £phe8. vi. 12, i.e. 
to the heathen and Jewish persecutors 
of Chrisfs Church ; but transferred by 
Yalentinus to his fanciful system. It 
was a term well known in Rabbinical 
commentariee, meaning "an imiversal 
Monarch," lltDipiOnp )TH\^ ^!?» ^D. 
In the CabbaUstic Treatise n^n Hlp% 
§ 18, it is applied to the Angel of Death ; 
/n that hour the Lord caUed ihe Angd 
of Death, and said unto him, Although 
I have constUtUed thee a Monarch {Cos- 
mocrator) among other creatures, &c. 

hv -iiDi5i»np iniK m^Kw ^b'W 

nm^n. It should be observed that 
S. John in speaking of Satan as 6 dp- 
X^v Tov KdfffAov TO&rov, John xii. 31, 
translates literally a denomination of 
Satan that had become familiar among 
the Jews since the Babylonian Captivity, 

viz. D/iy /^ ib^. KoafiOKpdTtap is the 

equivalent for this Hebrew term, and 
being expressed in Hebrew characters, 
re-entered the Rabbinical demonology, 
from whence no doubt the Gnostio ez- 
tracted it. 



oBLiLia '-^^^^ '^^*' f^^^ t^fifiiovpyov vlov 1^9 iAfirpog avrcov Xiyovci, 
MASS.1.T.4. ^^^ g^ KOCfiOKparopa KTicfJLa Tov Afjfitovpyw* Kal tov fiev 0. 27. 
KOCfiOKpaTOpa yivcoa-Keiv ra virep (xvTOVy oti ^Trvevfia lirvev' 
fiaTiKo] €cm T^9 TTovtjpla^' Tov Se Atifiiovpyov ayvoeiVy aTC 
y^v^iKa inrapj^ovTa, Oucetv Se Tfjv Mjyre^a avTcov etg tov 
virepovpavtov tottov, TOVTecrTtv ev Tfj fiecroTfjTt' tov Afjfitovp^ 
yov Se eh tov ^inrepovpavtov \eirovpavtovA TOVTca-Ttv ev t^ 
efiSofjidSr Tov Se iravTOKpaTopa [Koa-fioKpaTopai^ ev tw Ka0* 
ifia^ Kocfita, 'E/c ^e t?? eKTrKrj^em Ka\ t?9 afifj^^^avla^ f?. aTro- 
/0/09 J, 0)9 eK Tov aafjfioTcpov Ta o^cofiaTtKa, KaOoo^ TrpoetTrafiev, 
Tov Koa^fiov a-TOfj^eia yeyovevar Tfjv fZ. yrjv^ fiev KaTO, Tfj^ eic- 
TrXjy^ecDj aTactv, vScop Se KaTa Tfjv tov (f)6fiov tZv SaKpvwv 
rj. Tcov SaKpvcovj Kivfja^tVy ^aepa t€ icaTa Ttjv Xvirfj^ Trrj^iv' to 

Demiurgum quidem psychicum filium matris suse dicunt, Cosmo- 
cratorem vero creaturam Demiurgi : et Cosmocratorem quidem 
intelligere ea quse sunt supra eum, quoniam sit spiritalis malitia; 
Demiurgum vero ignorare, cum sit animalis. Habitare [autem^ 
matrem quidem ipsorum in eo qui sit coelestis [/. supercoelestis] 
locus, hoc est in medietate ; Demiurgum vero in eo qui sit in 
coelo locus, hoc est hebdomade : Cosmocratorem vero in eo qui 
fiit secundum nos mundo. De expavescentia vero et aporia, 
quasi de vesaniori, corporalia, quemadmodum praediximus, mundi 
elementa facta esse : terram vero secundum expavescentise 
statum, aquam vero secundum timoris motum, aerem vero secun- 
dum materiae [^moestitise] fixionem: ignem vero omnibus iis inesse 

^ Lege omnino, nyevfiaTtKd, compare 
£ 13. Tebtullian says, Mundite- 
nentem appellarU, et tuperwrum magis 
gnarum defcndunt, ut spiritalem natura, 
quam Demiurgum ut anim^em. 

' inrepovpdpioy, iirovpdpio¥ ia pro- 
posed as a preferable reading, and for 
the following rcasons. The habitcU of 
Achamoth was without the Pleromai 
but above the seven heavens, to which 
ihe term inrepovpdvios applies; but the 
Demiurge was of an inferior position. 
He was above {&v ivdina, 9) the seven 
heavens, though not exterior to them, 
an idea expreBsed by iwovpdjnos. Thia 

distinction is expressed by the trans- 
lator ; the superior grade he renders by 
coelestis, or more probably, by superccs- 
lettis; the inferior by qui Ht in c(do 
I0CU8; the one is heavenly or super- 
cdestiaJ, the other in heaven, Subest, 
says Tertullian of the Demiurge, in 
hdtdomade sua ; and Metatur medietatem 
Achamoth, JUium calcans. 

* Compare the Did. Or. § 48, 'Ei» 5* 
rdit Tpurl (rroixdois t6 wvp ipauapeiTai koI 
hiava^ajL koX i/ufKjSkeiki, koI inro roit- 
Tiop i^dimTaL, Kal ro&rois iwaTroOtr^Kti. 

* Cf. Tebt. Si non et istum Sophia 
moutitia cokutet, § 23. 



^€ TTvp airaa-iv avroig cKireipvKevai OavaTOV Kal <f>6opaVf «9 lib. i.i. lo. 
Kai Tfjv ayvotav T019 Tpicri Traueciv €yK€Kpv(pdai oioacrKOvcu mas8.i.v.4. 
ArjfiiovpyiicravTa Srj tov Kocrfxov^ ^ 7r€TroirjK€vai Kal tov avOpoD- 

TTOV TOV y^OlKOV OVK OLTrO TaVTf]9 Sc T^9 ^^poL^ y^^y aW aTTO 

Trj^ aopaTOv ova-la^y airo tov Keyvfjiivov Kai p€V<TTOv Ttjg vXtj^ 
Xa^ovTa' Kot etV tovtov €/uL(f)v<rrj(rai tov y^rv^iKOv Siopil^ovTat. 
Kai TOVTOv €ivat tov KaT ^Uova koi ofiotoixrtv y^yovoTa' KaT 
^iKova fi€v Tov vXtKov vTTap^^fetVy irapairK^atov fi€Vy aXX' ouj^ 
ofioov(rtov T(p t7€a)' Kau ofAOt^ecrtv 0€ tov yyv^^tKov, ou€v Kai 
irv€VfjLa ^corjg t^v ov<rtav airrov €tprj<r6at, ck Trv€VfiaTtKvj^ 
aTToppota^ ovcrav, Yar^pov Sc Tr€ptT€6€tcr6at Xeyovcrtv avT(f tov 

mortem et corniptelam, quemadmodum et ignorantiam omnibus 
tribus passionibus inabsconsam doeent. Gum fabricasset igitur 
mundum, fecit et horainem choicum, non autem ab hac arida 
terra, sed ab invisibili substantia, et ab efiusili et fluida materia 
accipientem: et in hunc insufliasse psychicum definiunt. Et 
hunc esse secundum imaginem et similitudinem factum: secun- 
dum imaginem quidem hylicum esse, proximum quidem, sed non 
ejusdem substantiae esse Deo: secundum similitudinem vero 
psychicum, unde et spiritum vitse substantiam ejus dictam, cum 
sit ex spiritali defluitione. Post deinde circumdatam dicunt ei 

^ TeroiijKitrat Kcd t6v &90punrWf com- 
pare the simil&r statement of the Did, Or. 

§ 50 : Aapun^ x®*^ ^^""^ "^V* 7^> o^ "^V^ 
^VfMSf dXXd TTfs iroXu/itepoOf, Koi tmkLXiis 
{^rft jUpot, ^vx^v y€u)Sri kcU OXiK^Jf 
iTCKT^^jifaTO (£Koyop, kolI t^j t&v Byipltav 
6fU)^Hno9'' ovTos KaT* eUbva drOpuf' 
▼oj. 'O Si KaO* 6puol(ainv tV airrov 
Tov irjpAovpyov, iK€tv6s i<mp, 6v els 
TovTov hft^ifffriaiv t€, Koi iviarr€ip€v, 
6/ioo6ffUaf Ti airr^ 6i 6.yy{K(jw ivO^ls. 
Ka^o' fiiv d6paT6s iffTtv koI iffdbfjLaToSf 
tV odffiop airrov rrvo^ ilo^ rrpoacirraf 
jiop^taOiv 6i ^lnrx^ ^^Gxra iyiv€ro. TsR- 
TULLIAK foUowB Ibenjeub with his 
usual cloe^efls : MolUus enim mun- 
dum Demiurgug ad hominem manus 
eonfeH, et tubetarUiam ei eapii non ex 
iata, inquiunt, arida, quam not umcam 
novimus terram . . . 9ed ex invisibUi eor- 
pore materite iUius, seiUcet phHosophicre, 

VOL. I. 

de flvxUi et fusUi ejus . . . PigtdaL ita 
hominem Demiurgus, et de affiatu suo 
animat; sic erit et choicus et animalis, 
ad imaginem et similitvdinem factus , . . 
Imago quidem, choicus deputetur, materi- 
alis scilicet; etsi non ex materia Demi- 
urgus. SimUitudo autem, animaUs; hoc 
enim et Demiurgus . . . IrUerim camalem 
superflciem pastea aiunt choico super- 
textam, et hanc esse pdticeam tunieam, 
obnoxiam sensui. Adv. Val. 24. 

' The reader will obBerve this early 
use of the word 6fioo^ios, the great 
test of orthodoxy in the Arian age. Cf. 
P* 43 n* 5* The primitive meaning of the 
word is well expressed by our Englieh 
▼ersion in the Nicene Creed, Of one 
subslance wUh. The term was known to 
philoBophy : soAbibtotlb says, 6ftJOoi6<ria 
6i rtirra AoTpa: and PoBPHTBT, etye 
6fAoo6<rioi ai Ttav pbiov ^vxtd ijfieripcus. 



LiB. 1.1.10. ^ SepfJLaTivou j(iTS>va' tovto Se to aicrOrfTOV (rapKiov eivai 
MASS.i.v.g. \iyov(ri. ^To Sc Kvij/j,a Tfjg fJLfjTpog avTtjg ["auTwvJ t^9 
^A^xafiwOy o KaTa t^v Oeoopiav tSov Trepi tov ^Loyrrjpa dy- 
yeXwv cnreKVfjcrev, o/jloovctiov virap-^fov Tfj /ujyrpi, irvevjjiaTtKov, 
Kai avTov ^yvofjKevai tov Afjfiiovpyov \eyov<rr Kai XeXiyfloTWf 
^ KaTaTeQeia-dai e«V avTOV, firj elSoTog avTOv, tva Si* avTOv e/y 

dermatinam tunicam : hanc autem sensibilem carnem esee volunt. 
Partum vero matris ipsorum, quae est Achamoth, quem secundum 
inspectionem eorum Angelorum qui sunt erga Salvatorem 
generavit, existentem ejusdcm substantise matri suse spiritalem, 
et ipsum enim ignorasse Demiurgum dicunt : et latenter deposi- 
tum esse in eum, nesciente eo, uti per eum in eam quaa ab eo 

^ To?» Tpurbf dffutfidTots iwl T<p 'A5d/i 
TiTaprw ivewSi^erai Tbv xolVcoV, Toin Sep- 
fiaTlyovs x'-'''^^*- -I^idasc. Or. 55. 

• The aathor now describes the in- 
fiisioD of that spiritual seed into Man 
by Achamoth, which resulted irom her 
conception of the vision of angels, and 
from her fruition of the light of the Ple- 
roma. The Church was thuB evolved; 
the counterpart of the'E«rxXi;<r/a of tho 
Pleroma. May we not trace in these 
mythB a parody of the Christian doctrine 
that the Church of ChriBt was predes- 
tined to glory, in the etemal counsels 
of the Father, before the foundation of 
the world was kdd? Divine grace was 
called by Valektinds the seed of 
Sophia. The ATo^jltola proceeding from 
her was <nr4pfia i^eviKbvj and i^ iKkoy^, 
and by virtue of it the Church was to 
be re-united to its angelic origin in the 
final consununation of aU tliings. So 
the Didasc. Or. says, d0* iff {ttjs Zo^/af 
8C.) tA fiiv d/J^ticA ij iK\oy^, tA di 
BriXvKdi, ij «fX^<rtf, koI tA fiiv A.^ftcviKh. 
d776Xi«A KaXowTLf tA diKvKk di iavTods 
rrf dia^ipov irvevfia . . . . t^ o^ dfi^iK^ 
/UTd Tov A670V ffW€<rrd\rff Td BrfXvKd di 
dTOpSpwdivTa ivoOTai toIs dyyiXois Kal 
tls T\iipufjM x^P^^' ^*<i TovTO if ywij 
€ls dvhpa fieraTidtffOat \iyeTai Kal ij iv 
Tav0a iKK\7jffla els dyyi\ovs. § ai. Com- 
pare also §§ 39, 40. Elsewhere it is said 

that this spiritual seed was infused into 
the soul of Adam while sleeping. 01 5^ 
dTO OdaXcrrlpoVf T\aff0ivTOS <fMffl tov 
yjnrxtKov ffujfuiTOSf t0 ^«fXe/cT^ i^^x^U oih^ri 
iv dTV(f> ivT€0r}vcu vt6 tov XA701; ffripfta 
dpJKvtKbVf 6Tip iffTiv dTofiftola tov dyye- 
\ucov. § 2. But it was always referred, 
as above, to angelic ori^. To ffTipfia 
dTo^jiola rfv tov Afiftevos koI d-y^cXiicou. 
Ibid. Ai' dyyi\<av odv tQp d^p^tav Td 
ffTipfiaTa inrripereiTCUf Td cls yiveaaf 
Tpop\ri0ivTa {nr6 Trjs 2o^/af, k<x06 iyx^- 
pet ylv€ff0(u. § 53. Tebtullian's ac- 
count may assist the reader in the 
interpretation of Iren^US : Inerataytem 
in Achamothf ex »u>bdanHa Sophias matrit 
pecidium qiu>ddam semini* tpiriUUis. . . . 
ut cum DemiurgvM anim/im mox dc tuc 
affiaiu in Adam c<ymmunicaret, pariter et 
temen illud tpiritale quati per canalem 
animam ( f. 1. animai) derivaretur in 
chaicumf cUque ita foetvtratum in corpore 
materiaUf velut in uterOf et aduUum iiliCf 
idoneum int>enirdur swcipiendo quando- 
que Seimoni perfecto. Itaque cum De- 
miwrgua traducem aninue auce committit 
in Adamf laiuit homo spiritalit flatu 
inseriutf et pariter corpori inducttu; 
quia mm magit semen noverat matrii 
Demiurgiu, quam ipsam, Hoc semen 
ecclesiam dicuntf ecclesuB supemcB specu- 
lumf et hominis censum, c. 25. 

' The spiritual principle of which 



Tfjv air avTOv ylfvyh^ (nrapev, Ka\ eiV t6 vXtKov tovto a-wua. LiB.i.i.ia 

OR. I. i 10 

KVO(f}oprj6€V €v TovTOi^ KOi av^fjdeVy cTOifiov yivriTai eU i^o- ^'-^ssii.v.e. 
ioyijv Tov ^TcXeiov fXoyovl, ''EXaOev oSv, wg (paa-), tov 
AfjiuLtovpyov 6 orvyKaTafnrapei^ T(p cjULcbvcr^juLaTi avTOv vtto 
Ttj^ ^fO<l>ia9 irvevfiaTiKo^ dvOpwTrcov [avOpoDiro^] appfjTW \adj. 
ovvafiei Kai\ irpovoia. 'Qy yap Trjv fifjTepa rjyvorjKevai, ovTfa 
KOi TO (nrepfxa avTrj^' o Srj Ka\ avTO iKKXrja-lav etvai Xe- 
yova^iv, avTiTVTTov Trjg avw 'E^icXiyortay koi TOTe [TovSel eTvai 

8L Tov iv avToi^ [avQpwTrov^ a^iovatv, woTe ej^etv airrovy Trjv fiev 
"^vyrjv airo Tov ArjfiiovpyoVy TO Se awfia airo tov x^oy, jcai 
To (rapKtKov aTTo t?? i/Xj/j, tov Se irvevfiaTtKov avQponvov airo 
Trj^ firjTpo^ TrJ9 ^A^xafidO. 

h II. ^Tptmv cSv ovToov, t6 fiev v\ik6v, o /caJ apt^nrep^v^-^^^ 

icaXot/crf, KaTa avdyKrjv airdWvadat Xeyovcrtv, aTe firjSefitav 
eTTtSe^acrOat irvorjv a(p6ap(rta9 SvvdfAevov t6 Se y^v^^tK^v, o 
Kai Se^tov irpo(rayopevov(TtVy aTe fiecrov ov tov t€ irvevfiaTtKOv 

esset animani seminatum, et in materiale hoo corpus, gestatum 
quoque velut in utero in iis et amplificatum, paratum fiat ad 
Busceptionem perfectsB rationis. Latuit igitur, queoiadmodum 
dicunt, Demiurgum conseminatus insufflationi ejus a Sophia 
spiritalis homo, inenarrabili virtute et providentia. Quemadmo- 
dum enim Matrem suam ignoravit, sic et semen ejus. Quod 
etiam ipeum Ecclesiam esse dicunt, exemplum superioris Eccle- 
sise: et huno esse in semetipsis hominem volunt, uti habeant 
animam quidem a Demiurgo, corpus autem a limo, et cameum 
a materia, spiritalem vero hominem a matre Achamoth. 

11. Cum sint igitur tria, alterum materiale (quod etiam 
sinistrum vocant) ex necessitate perire dicunt, quippe cum nuUam 
spirationem incorruptelaB recipere possit: Animale vero (quod 
etiam dextrum appellant) cum sit medium spiritalis et materialis, 

tbe Demiurge, as being animal, could 
haTB no oognizance, wafl secretly infused 
into him, and by thifl means passed into 
the liTing, thongh otherwise animal 
•ocUb thAt be made. 

^ A^yov may be added to rtktlov, 
becaoM the tranalator wrote perfeda 
rationis, while Tk&tullian has, Sermoni 


' Hence Tibt0lliak speaks of the 

TriniUu Hominis apud Valentinum. 
Prcucr. Hoer. 7. The translation is my 
authority for reading iriii^affBai in lieu 
of imie^aaOai. The reader may com- 
pare the aocount in the Didaac. Or. § 56: 
rd fiiv o2V xwev/xaTiK^ ^jjcrei aw^juevov, 
rb 5i \p\rx}Kbv adre^o^kriov ov hrirrficUrrrfTa 
fx^i irp6s T€ TUrruf koX inpOapolav koX 
wp6f diruTTlav Kal <f>0opiLv Karb. r^v oUelav 
aXpeaiv rb 6i vXiKdv ^dcret dirdWvrai. 

4 — 2 



Li&i.i. n. KOi iXiKOVy ^eKCiae j^copetv, oirov av Kai Trjv irpoa-KKKriv iroiiia-fj' ^Q^. ^Q Je irvevfxaTiKov eKTreTre/jL^pdaiy ottod^ evuaoe T(p 'y^X'^'^^ 
avlCyyev iuLop(pco6^, (rv/uLiraiSevdev avTw iv TJj avaaTpo(p9j, Kal 
TOVT ctvat Xeyovcri to aXa^, koi to (poo^ tov KocrfJLOV eSei 
yap ^tZv y\rvj^iKZv [t(S "^vj^iKtp] koi aiaOrjTZv TraiSev/xaTdnv , 
Ai' c?v Ka\ Koa/uLov KaTeaKevaaOai Xeyovai, koi tov ^orrfjpa oe 
eirl TOVTO Trapaycyovcvai to yjrvxiKOv, eTrcl koi avTe^ovaiov 
ecTiv, oTTw^ avTO (rdcTfi, ^Qi' yap ^/zcXXe ard^eiv, Tag airapya^ 
avTcov €i\fi(j}€vai (paarKOvaiv, airo fJL€v Tfj^ ^A^^^aficod to Tri/eu- 
fxaTiKOV, airo Se tov Afj/jLiovpyov cvSeSv^rOai tov y^vj(iKov 
^pKTTOV, airo Sc T^y oiKOvofxla^ ^ ircpiTedciaBai (rSo/uLa y^v^iKrjv 

cf. p. 60. n. 3. e^^fov ovaiav, KaT€(rK€vaa'/j.€vov Sc appfiT(p Tcj^vfj, irpo^ to Koi 
^aopaTOv, Koi aylfij\(i(f>fjTOv, \leg. opaTOv Ka\ \|/'iyXa^Jn"ov] 
Ka\ iraOfjTov ycycvfjaOar ^Kai vXikov Se ovS* otiouv €i\fj(l>€vai 

illuc redigi, quocunque declinaverit : Spiritale vero emissum 
esse, uti hic animali conjunctum formetur, coeruditum ei in 
Matt.v.ia;i4. oonversatione. Et hoc esse dicunt, rnl, et htmen mundi. Opus 
erat enim animali Bensibilibus disciplinis. Ob quam eausam et 
mundum fabricatum dicunt, et Salvatorem autem ad hoc venisse 
animale, quia suse potestatis est, ut id salvet. Quse enim ealva- 
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 


^ iK€ia€ xwpf**', i. e. Int^ maierialem 
el spiritiUfm nufanti, et illuc debito qua 
flurimum annuerit, Tert. 16. The 
^/n/X^i^o^ become more and more con- 
firmed either in all faith and goodness, 
or in infidelity and corruption, they 
alone having freedom of wiU. 

' Indiguisse enim animalem etiam 
Beruibilium disciplinarum. Tert. 26. 
But the spiritual seed needed the ani- 
mal discipline of life, see p. 58, and for 
this reason 6rajbe'b conjecture expreased 
mithin brackets is unnecessary ; although 
confirmed by the translator and Ter- 

' dir6 di TTJt (UKoyofdai. Hence we 

may trace back to the Gnostic period 
the Apollinarian notion that the body 
of Christ was of a heavenly constituUon, 
and not truly of this earth earthy. 

* ^OpaTbv Kol y/niKdL^yrjTov \b tiie un- 
doubted reading; compare with the 
translation Tertullian'8 words, Quo 
congresauif et conspectui, el coTUadui, et 
defunctui, ingratla tubjaceret. The pas- 
sage as altered has been almost tran- 
scribed by Theodoret, n. 5. The pro- 
posed reading is fiilly confirmed, § 30. 

" The doctrine of Valentinds, 
therefore, as regards the buman nature 
of Christ was essentially Docetic. His 
body was animed but not matet4al, and 



Xeyovatv avrov fxij yap ciyai Ttjv vXi^v SeKTiKfjv ccoTPjpia^, LiB.i.i. ii. 
Tfjv Se (rvvriXeiav eaea-Oai, oTav juLopipcoO^ Ka\ TeXeicoOfj '«yj/co- **^ 
(re« irav To irvevfiaTiKOVy tovtcg^tiv ol irvevfJLaTiKol avQpwTroi^ 
01 Trjv TeXeiav yvHxriv cj^ovTeg irepi Oeov Ka) Tfj^ 'Aj^o/uwfl* 
fxejuLVfjjuLcvovg Se fivarrjpia eivai tovtov^ vTroTiOevTai, 'E^Trai^eJ- 
Bfjcrav yap tol y^rv^tKa ot y^/v^^tKot avOpooTrot, ot Si epycov Kai 
Trt<rT€(09 y^t\fj9 fiePatovfJLcvoty Kat firj Tfjv TeXetav yvSxrtv 

nihil omnino suscepit: non enim esse hylicum capacem salutis. 
Consummationem vero futuram, cum formatum et perfectum 
fuerit scientia omne spiritale, hoc est, homines qui perfectam 
agnitionem habent de Deo, et hi qui ab Achamoth initiati sunt 
mysteria : esse autem hos semetipsos dicunt. Erudiuntur autem 
'psychica (id est animalia) psychici (id est animales) homines, 
qui per operationem et fidem nudam firmantur, et non perfectam 

only yisible and tangible as haTing been 
formed Kar* oUo^ofjUay and KaTeffKcvaa- 
fiihom i^^fffTtfi rixnJ- '-A^^^ '^ 'rv^ oIkovo- 
fdas w€pi$4ffdai aCjfia ^i/^^V ^"^ o^Iom, 
d^lrffTtfi 8i ao(f>lq. Teiroirffiipov, irp6s Td 
dvrdr koI ^arbv yeviffOai koI Tadyirbv. 
Thxod. Hcer, Fah. i. 7. This is also 
sketched out in its usual chiaro-oacuro 
style in the Didaac. Or., still with suffi- 
cient distinctness to justify the assertion 
that VAXiKifTiNUS in this respect taught 
Docetic error, e. g. dXXd koI ovtos 6 
rfnrxucbt X/>arrdf, 6v ivcSilfffaTO, ddpaTot 
^v, idei di tI» ch Kbfffu» iAf^iKvoifjLCvw, i<p* 
<pT€ d^rjvai, Kf>aTrf$rjifai, iro\iTeiL>ffaffdai 
Kol aiffBrfroG ffdfMTOs ijrr^€ff6ai. Zw/m 
Tobnnf airrQ {Mpwai ^k Trjs dtpopovs ^vxf^- 
Krp odfflas 6vvdfji€i 6i Oclas iK KaTaffKevrjs 
€ls alff&rjrbif Kbfffu» d<fuyfUvov. § 59. 
AgaiUy &a tiuHrof €ls tv i^€KivTrjffav' 
i^€KiPTrfffa9 di r6 <patv6fi€vov, 6 rjv ffdp^ 
Tov }puxiKov. § 63. The observation of 
TERTULLiAir therefore is perfectly just ; 
tU camis noting kahitum alienando a 
Ckrido a spe etiam aalutis expeUant. 
c. 76. 

^ yvtoffis was the generic attribute 
wherein Nus was erolved firom Bythus, 
and the other emanations in succession 
afterNus. SoTHSODOTUSsaysof Bythus, 

'AyvuMrros otv UaT^p C^v ifOiXrjffev 
yvtoffSrjvai tois cUuffi .... iavrbv iyvufKibs 
rrviVfM yvii>ff€uts o6ffrjs ivyv<i>ff€i rrpoipaXe 
rbv fjLovoyevrj. IHd. Or. § 7. It was aLso 
the spiritual seed derived from the Ple- 
roma that made perfect the initiated. So 
Cl. Al. Strom. II, ol Si dTrbOdaXevTlvov, 
Tirjv fiiv Tlxmv tois drrXtHs drroveifJMVTes 
ijfjuv, avToTs 6i rijv yvG>ffUf, Totf ^iVct 
ff<a^fjLivois Kard t^ tov Sia<f>ipovTos 
Tr\€ov€^Lav ffrripfiaTos, ivvrrdpx^iv /3<mJ- 
Xorrai, fxaKp^ Si KrxdfpuTfiivrjv rrUrretas, 
17 t6 rrv€VfjM.TiK6v tov ^vxikov \iyovT€S. 

' Is the meaning of the author ex- 
pressed here by the Grcek text or by 
the Latin version? Grare says the 
latter ; the foreign editors, Billiub, Ju- 
Nius, Massuet, and Stiersn prefer thn 
Greek ; and, I think, justly ; for as the 
Benedictine editor says, Isti enim sete 
jactabant peffectoa et aemina electionia, ut 
pauUo inferitti Irenmu, ut qui a matre 
Achamoth spiritcUe eemen participoMent, 
KoX tiUtKTTfrov &v<a6€v dxb T^ djipifyrov 
Kcd dvovofjidffTov ffv^las oiryirareXiyXu- 
6viav (x^tv tV x^^f 9^ fciUeet amain 
8ua accepta, myeterHa initiati / uBn m L 
Hinc tubdUur, Stb koI ix rdtnrot rfhmm 
h€u> airroin dei r6 rrjs ffvjyytea /MXtrli^ 
fAVffT-^ptov. p. 57. 



OILI. i. 11. 

e)(0VT€^' etvai Si Tovrovg cnro T^f 'E#cicXj;<r/a9 tfjuids Xeyovcr 
Sio Ka\ rjiuLiv fiev avayKaiov eivai Ttjv ayaO^v Trpa^iv ^aTro-o*^ 
<f)aivovTai' aXXwf yap aSuvaTOv a^oDOtivai. Ainrovy Se fiii Sia 
icpa^eao^i aXXa Sta to ^(jyucrei irvevfxaTiKOv^ eivai^ wavTjj T€ 
Kai iravTW^ crcoO^crea-Oai SoyjuLOTi^ova^iv. 'Qj yap to j^oiVcoy 
aSvvaTOv a^ayrrjpla^ jui€Taa")(€iv (oi5 yap civat Xcyova^tv aiJro) 
ScKTiKov avTfj^) ovTcog TTaXtv TO TTvev/jLaTiKOv OeXova-tv ol 
avTol [6 OeXovo-iv aiJroIj eJvat aSvvaTOv (f>Oopav KaTaSe^- 
aa-Oai, ^Kav oirolai^ ovyKaTaycvoDVTat Trpa^eatv. ^Ov yap 

agnitionem habent. Esse autem hos nos, qui sumus ab Eccle- 
flia, dieunt. Quapropter et nobis quidem necessariam esse bo- 
nam conversationcm respondent: aliter enim impossibile esse 
salvari. Semetipsos autem non per operationem, sed eo quod 
sint naturaliter spiritales, omnimodo salvari dicunt. Quemad- 
modum enim choicum impossibile est salutem percipere, (non 
enim esse illum capacem salutis dicunt,) sic iterum quod spiritale 
(quod semetipsos esse volunt) impossibile esse corruptelam 

^ &vo<t>al»mrrai. The translator read 
dTOKplyovToif a variation of no great 
importance, only the conjecture may be 
hazarded whether {nroKpltfOPTai was not 
originally written by Iben^us. 

* t6 fUv irvevfiaTiKbv ^i^ei ffO)lfifi€' 
voif. Dvdaac. Or. Babilides held the 
same opinion, in affirming iK\oy^v .... 
inrtpKdfffuoy ^wrei odcav. Strom. TV. 540. 
<f>6ff€i Tis Tby Qcbv ^(«rrarai wi BaatXel- 
5iy» oferac. Strom. v. 545. ^p^HTUf koI 
inrdaraffiv .... o^l 3^ ^vxv^ a&re^ovfflou 
XoyiK^y ffvyKaTdOcffty \4yci rV irlffTiy. 

' These monstrons notions were first 
entertained by Simon Magus, as we 
leam from Hippolttus : dXXA Koi fiaKa- 
pli;bvffty iavTods M Ty ^4^0 fxl^ei, Taur^y 
eJyai \iyoyTei Hjy Ti^elay dydirrfy, Kal 

rb, dyiot dylojv Wtf os dyiaffdif- 

fferai [perhaps a^iof dylojy fieKifffCTai, 
ots dyiaff$i^€Tai]. 0«/ ydp fi^ KpaTctffOai 
a&roifs M Tivt vofit^fUvi^ KaK^, \e\(h 
rpwrat ydp. Philos. VI. 19. The pro- 
posed insertion is partly supported by 
the words of Iben^ub that shortly 

foUow, when he says the Valeutinian 
Gnostic professed dd rS rijs oi/jvyfaf 
fi€\eTdy fivffTiffptov. Obiqbk, as Gbabe 
observes, charges Heracleon with hold- 
ing the same execrable notion, Comm. 
in Joh., and Clement of Alexandria 
says the same of the Basilidians, ujs 
i]froc tx.^vT(av i^vfflav koI rov dfiapreiy 
5td riiv reXei^n^a, rj Tdyrtas ye ffi^yjffo- 
fUvtav if^ffet, Kh» vw dfidprtoffi Btd r^ 
ifA^VTOv iK\oy)iv, iwel firji^ ravTa a^ois 
TpdTTew ffvyx<^povffty ol xpowdTopes ruv 
doyfidrtav. Clem. Al. Strom. m. 417. 
Hence Beaubobbb says, Hitt. de Man. 
IV. iii. 17, Maii quand les mcvunr det 
Ba^silidient auroient iti cenl foia plut 
corrompues, cest wne hatUe injuttice de 
8*en pratdre aux cheft de leur aede. 
AuousTiNE declares of Eunomius, Fertvr 
usque adeofuisse bonis moribiu ininucut, 
ut asseveraret, quod nihil cuique dbestet 
qtuminUibet perpetratio ac persever^mtia 
peccatorum, si hujus, quce ab illo docebaJtur, 
Jidei particeps esset. De Hter. 54. As most 
errors recur at different periods, so even 
this was not too gross for John of Leyden 



Tpoirov xpva-o^ iv fiopl36p(p KarareOeh ovk airo^aWei Tfjv lib. i. i. ii. 
KCiKKovfiv avToSy aWa Ttfv iStav (bvaiv Siad)v\aTT€i, tov MA8s.'i.'vii 
^opfiopov fjLfjSev aSiKfjcrai Svva/xevov tov ypvtrov ovto) Se Kai 
avTOV9 Xeyovtriy Kav iv oirolai^ vXiKal^ Trpa^etri KaTayeva^vrat, 

30L /jLiiSev avTOvg Trapa/SXairTea-Oatf /uLijSe aTTo^dWetv ti^v irvevixa'- 
TiKtjv vTTocrraatv. 

12. Ato Sij KOi ra aTretpfjiuLeva irdvTa aSeZ^ ot TeXetd' 
TaTOt irpaTTOV(rtv avTZvy irepi wv at ypa(pa\ Stafie/SatovvTaty 
TOV9 irotovvTa^ avTa fiacrtXetav Oeov /ulti K\fipovo/iii(retv. Kal 
yap ^etStoXoOvTa Sta(p6p(i09 laSta(f>6pm^ ecrOiovcrt, fifiSe 
YjjLfiSevA ixo\vve(rOai vir* avTwv ^yovjULevor Kai hrt iracav 
eopTatrtjuLov tS>v eOvwv ^Tcpy^tv eig Tt/jLfjv tZv etS(i\cov yivo/ievfiv 

II. irpwTOi (rvvia(riVj d^ fifiSe Tfji irapa Qe(p /cai avOpdirot^ 
fiefU(niiA€V9i^ Tfj^ Twv Ofiptofia^j^oov kcu fiovoixay^ta^ avSpo^^ovov 

percipere, licet in quibuscunque fuerint factis. Quemadmodum 
enim aurum in eoeno depositum non amittit decorem suum, sed 
suam naturam custodit, cum ccenum nihil nocere auro possit : 
sic et semetipsos dicunt, licet in quibuscunque materialibus 
operibus sint, nihil semetipsos noceri, neque amittere spiritalem 

1 2. Quapropter et intimorate omnia quas vetantur hi, qui 
sunt ipsorum perfecti, operantur, de quibus ScriptursB confir- 
mant, quoniam qui faciunt ea, Regnum Dei non hcereditabunt, oai ▼. 21. 
Etenim idolothyta indifferenter manducant, nihil inquinari ab 
iis putantes, et in omnem diem festum ethnicorum pro Yoluntate 
in honore *idolorum [/. pro voluptate in honorem Deorum] 
factum primi conveniunt ; uti in nihilo quidem abstineant, quod 
est apud Deum et apud homines odiosum muneris ^homicidiale 

in tlie i6th oentoiy, or for the Mor- 
oioiiite in tlie nineteenth. 

1 Hie use of meate offered to idols 
WM forbidden in the first synod, Acta 
XV. 90, xxi. 75 ; but the offence con- 
tiniied ; so it aroee in the Church of 
Gorinth, i Ccr. viii. 10, it reappeared 
in the Church of Pergamoe, Rev. ii. 14, 
and of Thyatira, 10 ; and is mentioned 
with reprobation by Tbbtulliav, de 
IM., tU Speetae., Obiobn, vni. c. CeU., 
CrPBiAir de Lapnt, &c., whoee worda are 

quoted by Fbuabdbntiub. 

' Tiprf/uf. The Latin translation, 
jpro tfoluntate, indicates the preposition 
M, itself a very possible comiption of 
Kcd, which would give a vcry clear 

* Idolorum has been placed in the 
text rather arbitrarily by Gbabb; the 
Arundelian and other MSS. exhifati 
eorum; Deorum, therefore^ is the 
probable reading. 

^ Gbabb oonaiden thal Ibr 


LiB. Oea^ aTre^^^ecrOai evlovf avriiv. O/ ^e xai tcu9 t^9 aapKog tjcovcug KaraKopco^ covXevovTC^ Ta aapKiKa T019 (rapKiKOig, Kai 
Ta irvevfjLaTiKa Toh 'TrvevfiaTiKoh air oSlSoa-dai Xcyova-i. Kal 01 
/JL€V avTSov \a6pa Ta^ SiSaa^KOfieva^ vtt avTSov Trjv SiSa')^!)^ 
TavTfjv yvvaiKag Sia^pOeipovaiVf «9 rToXXalj TroXXaicz? vir 
ivioov avTZv e^aTraTfiOeia^ai, eireiTa hrioTpey^faa^ai yvvaiKC^ e/9 
T^v eKKXijaiav tov Qeov, avv t^ Xoitt^ TrXavrj Kat tovto 
i^wfjLoXoyiia-avTO' 01 Se koi icara to (j)av€pov aTrepvOpiaa-avTe^, 
Sv dv epaaOZa^i yvvaiKwVy TavTag cltt avSpcov cnroaTraaavTe^, 
iSla^ yafjL^Tag tjyriaavTO. AXXot oe av iraXiv aejuLvwg KaT 
ap^xa^, 009 /x€t' aS€\(f>iov Trpocnroiovfxevoi <rvvotK€iVy irpotovTO^ 
Tov yjiovov ri^eyjfQriaaVy eyKVfxovog Trj9 aSe^ij^tjg inro tov 
aS€\(j)(Hl yevfjOeiatj^* KaJ aXXa Se TroXXa fivcrapd Ka\ adea 
TTpaaarovTe^y fifiHv fxiv Sta tov (f^ojSov tov Geoi/ (pv^aaroro/JLevtav 
KOt fJL€-)^pt9 ivvola^ Ka\ \6yov djuLapT€tVy KaTaTpe^jfovaiVy m 
iSiorriioVy KOt /uLtjSev iTrttrTajuLivoov' iavTOv^ Se inrepvy^ovat, n. 31. 

spectaculum. Quidam autem et carnis voluptatibus insatiabiliter 
inservientes, camalia camalibus, spiritalia spiritalibus reddi 
dicunt. Et quidam quidem ex ipsis clam eas mulieres, quae 
discunt ab eis doctrinam hanc, cormmpunt: quemadmodum 
multse saepe ab iis suasad, post conversse mulieres ad Ecclesiam 
Dei, cum reliquo errore et hoc confessse sunt. Alii vero et 
manifeste, ne quidem embescentes, quascunque adamaverint 
mulieres, has a viris suis abstrahentes, suas nuptas fecemnt. 
Alii vero valde modeste initio, quasi eum sororibus fingentes 
habitare, procedente tempore manifestati sunt, gravida sorore a 
fratre facta. £t 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 
Bcientes; semetipsos extollunt, perfectos vocantes, et semina 
electionis. Nos enim in usu gratiam accipere dicunt, quapropter 

should be read beHiariorum et gladiaiO' in largesse to tbe people. Mabsuet 

rwn, bringmg the translation into closer makes the appropriate citation from 

harmony with the Greek text; but Suetonius in Cces.: Bestias quoque ad 

munus was a term of the arena, very munv^ poptdi comparaUu trucidaveruiU 

nearly equivalent to the Spanish Fun- . . . £didit spectcumla varii ffeneris, munuM 

eion (de toros, &c.) and meant the exhi- gladUUorium, ludoa etiam regionaiim 

bition of any public spectacle granted urbe iota. 


TeXeiovg awoKoXovvTe^y koi crirepfxaTa eicXoy??- 'Hynay ixev yap lib. i. i. u. 

• / ^ ' X /^ / X/ ft^ \<l /\* /% "XV. 1, 1. ktlm 

€v -^Q^pjcci T9JV \apiv XajjLpaveiv Xeyovcrr oio Kai adyaipedtjcctruai 
avTij? lavTTjvr axrrov^ oe loioKTrjTOV aviouev airo tj;? appryrov 
Ka\ avovofjLacrTOv avl^vyla^ crvyKaTeXrjXvOviav ej^«i/ Tfjv ^dpiv* 
Koi Sia TOVTO irpocrTeO^cretrdai avT0i9^ Aio Kai €k iravTo^ ^ 
TpoTTov Seiv avTOvg aei to t^j cvl^vyla^ /ieXcToV fivcTTrjpiov, 
Kai TOVTO TreiOovcri tov^ avoiiTOv^, avTaig Xe^etri XeyovTC^ 
ovTtt)?' Sy av ^ev koct/jlu) ycvojmcvog yvvaiKa ovk €(j}iXrjcr€v, wtrTe 
avT^v ^ KpaTrjdrjvaiy ovk €<rTiv e^ aXrjOelag, Ka) ov j^copi^a-ei etg 
aXiiOeiav' 6 Se aTrb KotrfJLOv yevo/xevo^, ^fxrj fZ. /cail KpaTrjOeh 
yvvaiK}, ov j^cop^a^ei eiV aXi;0€«ai', Sta to fjifj ev [l. to ev Trjl 
**• eTTiOvfilqL KpaTrjOrjvai yvvaiKO^. Aia tovto ovv rjfiag '^icaXoyy 

et auferri a nobis: semetipsos autem proprie possidere, desursum 

«• i^*i*j* *i*i* * 1 ii 11 liUC. xix» 86> 

ab laenarrabili et mnommabili syzygia descendentem habere 
gratiam, et propterea adjici eis. Quapropter ex omni modo 
oportere eos semper syzygise meditari mysterium. Et hoc 
suadent insensibilibus iis sermonibus dicentes sic : Quicunque in 
sa^ulo 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 

^ There is a distmction intended by is probably tbis : That no man is ^| 

the chaDge of preposition iv K^afup dXrjOelaif who does not ezprens, by an 

iird Kbcjiov, equivalent, as BlLLlUS con- earthly (rv^\rfLa, the likeness of the 

jectiuefl, to a similar expression in Sr heavenly av^txu ; but all are not of the 

JOHH, where our Lord says of his disci- spiritual seed ; and any other, 6 diro 

ples that they were h r^ Kdffjufif but Kbfffiov, represents nothing heavenly by 

not iK ToO Kda/JMV. So the Valontinian, a trvixrfla hf iiri0v/jU^, and as such has 

tbough tn the world, claimed to be no< nothing in common with heavenly truth. 
a/ the world which the }ff vxtxds was. ^ The Greek text plainly requires 

' For aMjv KfHvrrfdijifcu the Latin correction. Billius, and after him the 

tmifllator seems to have read a<Vr^ Kpa' * Benedictine, MASSUKTandSTiEBEN, pro- 

Brjnu. The same observation will apply poee to read iijuv jUv ovs \f/vxiKods dvo- 

to Kpa-njdtU and KfmTrjBrjifai yvw. fuL^ovai .... dvayKalay t^v iyKpdTeia» 

' There is no authority for cancelling «r.r.X. Gbabe only cancels the word 

the two negative particles p.^, as Mas- «ca\ot>f, which makes sense, but certainly 

8UBT has done ; but they destroy the does not express the transhitor^s words. 

sense, and are ig^ored by the transUitor. I am inclined to think that the pre- 

I have, therefore, judged it best to sent text represents the following con- 

haasard a oonjectural emendation in either struction ; dcd tovto oJV rijwf ovs koX 

plac^ whereby the sense of the transU- ^ffvxucoin 6yopA,^owri .... dtfayKalojf r^y 

tion is preserved. The author*s meaning iycp- k.t.X. 



LiB.i.i.12. y^fVj(iKoif^ ovofid^oiHrt, Kai e/c Kotrfiou elvcu Ae^youori, koI av- ayKoiav fifxiv Tfjv eyKpaTeiav Ka\ ayadijv Trpa^tv, *tva Si airr^? 

m, A1 

HQ 0€ 

eXdoofJiev etg tov TrJ9 ^ fiecroTfiTO^ tottov avTOt^ oe irvevfiaTiKOt^ 


icai TeXetotg KaXovfievot^ firjSafico^' ov yap vpa^t^ ciV irKripvofia 
tlcayet, aXKa to airepfia to eKetOev vrfjriov eKirefnrofievov, 
^evda Se TcXetovfxevov, Orav ^e Trav to (nrepfia TeXettoOrjy Tfjv m.m 
fuv 'Aj^a^cobfl Tfjv firjTcpa avTcov fieTafifjva^ tov tij^ fieaoTfjTO^ 
TOTTOv Xiyov^rt, Kat evTO^ TrXfjpdfiaTO^ eta^eXOetv, Kot airo' 
Xa^etv Tov wfAcfHov ai/rJJy tov ^orrfjpa, tov ck iravTOov ye^ 
yovoTCL, Iva avl^vyta yevfjTat tov Scot^^ 09 Kat Tfj9 ^o^pta^ 
T^g ^A.yafjL(ji>0. KaJ tovto eivai ^vvfidHov Ka\ vvfJL(bfjv, ^vvfi<f>S>va 

psychicos vocant, et de saeculo esse dicunt, neceseariam conti- 
neutiam, et bonam operationem, uti per eam veniamus in 
medietatis locum. Sibi autem, spiritalibus et perfectis vocatis, 
nuUo 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 matrera ipsorum transire de medietatis loco dicunt, 
et intra Pleroma introire, et recipere sponsum suum Salvatorem, 
qui est ex omnibus factus, uti syzygia fiat Salvatoris et Sophiae, 
quaa est Achamoth. Et hoc esse sponsum et sponsam : nym- 

^ IJie<r6rrjTos rhirov, i. e. in the inter- 
mediate condition between the Pleroma 
and the seven heavens, which was the 
dwelHng of Achamoth, until the con- 
Bummation spoken of in the sequel, 
when Acharooth enters the Pleroma^ but 
leaves without, rd$ tQp hiKaUav ^vxj^h 
the souls of the just, with Demiurge, 
among the \lnrxjiKoi. For that such is 
the meaning of the hlKtuoi. \b evident 
from the IHdctse. Or., dv6 Si roO 'A5d/A 
rpeU (f>6<T€is ycwwvraxj irpdn"*} p.h 17 6X0- 
yoSf rji ijv Kaiv' dcvripa di ij XoyiK^ koX 
ij bucala, ^s rfv "A/SeX* rplTrj ^i ^ rrvev/m- 
Tirf), ris rjv^riB. § 54. 

* Mk bkf Gbabe'b proposed read- 
ing, instead of iKOaS^, which he retains 
in the text. Stixben overlooked his 
note, Le^ cum veteri itUerprete iv0a 

^ At the risk of weaiying the reader, 
it is repeated that one portion of the 
Yalentinian scheme reflecta another; 
omnia in imaginea urgent, says Tbbtul- 
LIAN, plane et ipn imaginarii Ckrittiam. 
Achamoth, the formal origin of the 
spiritual seed, the Church, [§ 10, end,] 
upon entering the Pleroma waa to be 
united with her ^ri/^Vyos, Soter, the col- 
lective excellence of the Pleroma aod 
head of the Church ; just as the .£on 
Ecclesia, or ideal Church in ihe Divine 
Pleroma, had as her (n^^Vyot, &p0p(airoSf 
the prototypal divine symbol of tbe 
Man Christ Jesus, the u£on (LvOpwros. 

^ The Valentinian, as might be ex* 
pected, made his appeal to MaU, xxv. 6, 
&c. For vv/jufKJva Si rb xor vXil/iw/ta, 
TSBTULLIAN has, Hie erii in Scriftwrii 
spontus, et aponsalis Pleroma. 31. 



Si To irav vXipwfjia. Touj ii nrv^vixaTiKoiJ^ ^ aTroSua-afieyoi/^ Liai.Lis. 
Ta^ "vp-vx^^ ^^' TTvtufjiaTa voepa yevo/Aevou^y axpaTtiTw^ Ka\ mass. i. vu. 
aopaTo^ ivTO^ irXfjpiiixaTO^ eicrekOovTa^ vvjuLCJ^a^ airoSoQri' 
(rccrOax Toh irep] tov ^wTtjpa ayy€\oi9< T^ov Se Arjfiioupyov 
fxera^rivai Ka\ auTOv e«V tov t^? iifjTpo^ ^^^^(piag Toirovy 
TouT€(rTiv €v T^ iJLetroTfjTr Ta9 Tc Twv SiKaloov y\ruj(a9 ava- 
irav<r€(rOai Kai aJray cv T(p T*J9 netroTfiTO^ tottw, iiltjSev yap 
y^uj^iKov €VT09 irXripdiiaTO^ y^tjapclv. 

13- ^OVTtAV Se y€VOIk€VWV OUTOO^y TO €IX(f)(io\€UOV T<p 

Ko^riKp TTup €K\oliJLy^av Koi e^a(f)6€v, koi ^KaTepya^rdiievov clilssl 
7ra(rav u\9jv ^(ruvava\oDdrj(r€(rdai auTfj, koi €19 to iifjKCT^ ctvai 
^mptiaetv StS(i(rKOuat. Tov Si Afjiiioupyov iJLtjSev tout(jov iyvos^ 

phonem vero univerBum Pleroma. Spiritales vero exfipoliatos Hatt. ix. 15. 
animas, et spiritus intellectuales factos, ^inapprehensibiliter et 
invisibiliter intra Pleroma ingressos, sponsas reddi iis qui circa 
Salvatorem sunt angelis. Demiurgum vero transire et ipsum 
in matris suae Sophise locum, hoc est, in medietatem. Justorum 
quoque animas ^refrigerare et ipsas in medietatis loco. Nihil 
enim psychicum intra Pleroma transire. 

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. 

^ iLTQ^wratUwvt rb.t ^vx<iv* Their 
■ools wer« the creation of Demiurgus, 
tiieir ■pirita were Becretly infuBed by 
Achamoth, § 10, end. A separation is 
now effectedy and the apirit is admitted 
to the Pleroma, while the indestruddble 
sonl reits in heaven. To 8^ hneddtM 
dwoBifjteya rd Twevfxarucd rds yf^iLt, 
dfta ry tJktfTpl Kojul^ioiAhqi t6v wiufUw, 
KOfuitfuya KoX ai^d roi)s rvfufUovs roi)s 
iyyiXovs iavrtav, els rov wvtMf^Gma hnos 
roO 6pov elfflaoi, koX wp6s r^ roO xv€j^ 
fuiros 6\l^i9 Hpxomax, alGtves poepol 7er6- 
/uwa, els rods woepobs koX aJUaviovs ydfMvs 
rijs oviVylas, § 64. 

' i. o. r^ *AxcL/ua$. 

' Karepyao^d/xevov. The tranalator 
seema io bave read KaraMovodtuwov ; 

possibly also for eomprehendens, he may 
have written comburetu, 

* Material fire, as every thing else 
that is material, having no prototype in 
the Pleroma, should bum itself out. So 
TsRTULLiAir, TwM crtdo ignis ille erum' 
pet, d wiivertam tubtlantiam depopulaius, 
ipte quoquie decineraiia omnibua in nihilwn 
Jinidur, c. 33. Compare also Dickuc, 

Or. %Si, and n. $, p. 48. 

'^ Inapprehensibiliter. Id ett ut 
miperiorihue potettaiibut nec detineri nee 
videri queant, ut inferiut expiUcabitur. 
Ed. Bened. 

• InJterpret, refrigerare, paative <w?- 
cepit, ticut max apparet ex % 14. Ilomi- 
riem aninkUem, ti meUora degerit, t» loco 
medietatit rrfrigeratu/rum. Gbab£. 




LiB. I. i. 13. K€vai aTro(^aLvovTai irpo Ttjg toO ^LwTrjpo9 Trapovcria^. EiVJ ^e 
MAss^i. vii. qI \4yovT€^ ^ irpofiaXicrOai avTov Kai XpicrTov viov ISioVy aWa 
cf III. i& 31. ^<2^ ylrv^fiKOV ['^aJ] Trepi tovtov Sia tS)v lLlpo(f)tjTS>v XcXoXj;-^» 
K€vai, Eivai Se tovtov tov Sia ^aplag SioS^vcravTa^ KaOairep 
vSwp ^Sia (rayXijvo^ oScveiy Kai €19 tovtov exJ tov )8a7rTi<r/ia- 

TOr KaT^XOciV €K€lVOV TOV aTTO TOV Tl\tjpU>JJ.aT09 €K iravTcov 

^MT^pa, €v ^IS^i Trcpia-Tepa^' y^yovivai Se iv auVcS koi to 

avTO [l, aTTOj Ttj^ 'Aj^a/xa)0 (nripjuLa irvevixaTiKOv. Toi/ ovv 

T^vpiov fiixZv €K ^T€(r(rdpu)v tovtoov crvvOeTOv yeyovevai (pa- 

/ (TKOVciv, aTTocTfti^oi/Ta Tov TVTTOv T?? apy€y6vov Ka\ irpwTrj^ 

Sunt autem qui dicunt emisisse eum Christum filium 8uum, sed 
et animalem: et de hoc per Prophetas locuium esse. Esse 
autem hunc qui per Mariam transierit, quemadmodum aqua per 
tubum transity et in hunc in baptismate descendisse illum qui 
esset de Pleromate ex omnibus Salvatorem in figura columbae : 
fuisse autem in eo et illud quod est ab Achamoth semen spiritale. 
Dominum igitur nostrum ex quatuor iis compositum fuisse 

^ So Tertullian, Esm etiam Demi- 
urgo suum Chri^um, JUium ruUuralem. 
27. Similarly the IHdcuc. Or,, Ovroi 
(6 Ari/jLiovpybi sc.) u)S eUCiJv irarpbi TraHjp 
ybferaif koI irpo^dXKei "wpQrrov rbv if/vxtKby 
Jipiarbif vlov elKdva. § 47. 

^ 5id (TwX^voj. Compare Tertull. De 
Came Christif 7, and De Re». CamiSf i . 
Thus we may trace back to the Gnostic 
period the Apollinarian eiror, closely 
allied to Docetic, that the body of Christ 
was not derived from the Blessed Virgin, 
but that it was of heavenly substance, 
and was only brought forth into the 
world by her instnimentality. The 
Catholic faith was never other than this, 
that the creation of the first germ of 
Chrisfs human nature at the Annuncia- 
tion, and the inseparable union with it 
of the Godhead, was one act of Abnighty 
Power, whereby Christ, both God and 
Man, is one Christ. Grabe quotes 
from Theodoret, Ep. 145, ad Man. 
CPtanoa, ^lpMv p.h yiip «roU Mivavdpos, 
K4p6<aif Kol MapKiwv Tamdiraaw dpvovy- 

Tcu rV ivayOpiinjffiv, koI r^v ix 'wapOi- 
vov yiwiffftv fivSoXoylav dxoxoXoOcn. 
BaXcvTivos di Kal BacriXcldyis, koX BapSri' 
ffdvrjs, Kal 'AppAvios, Kal o2 rijs ro&ruv 
avfifJLoplas, d^oi^ai fiiv Tifs •rapOivov rV 
K&rjffiv Kol rbv t6kov' ovSiv 6i rbv Qebv 
\6yov iK TTJs Topdivov irpo<r€i\rj<f>ivai 
fjHurlv, dXXd irdpod&v riva Si* aurrjs, tS<TT€p 
did <r<ij\rpfos, TOiij<fa(rB<u, iTi<^av^^ ^ 
Tclis dv0p(i)TOis <f>avTa<riqi xPVO^dfAcvov' Kod 
d6^af elvau &v6p<aTos, tv rpbTov <i<f^ T<p 
*Appadfi KoU TKrtv dXXois tCjv iraXouDr. 

' Ut spiritalem quidem sutc^perit ab 
Achamoth; animalem vero, quem moxa 
Demiurgo induit, Chrigtum; caterum 
corporalem, ex materiali subatantia, sed 
miro et inenarrahili rationia tngenio con- 
ttructum, adminisfrationis causam vi 
contulisse, quo conffretsui ti cwupectui et 
contactui et defunctui ingratis aubjacerel. 
Tert. 26. Afterwards the fourth com- 
ponent element is added, Super Aunc 
itaque Christum devdUitse tunc in baptis- 
nuUis sacramento len ('I^, i. e. *lrj<rovv) 
per effiffiem columba:. 27. 



' T€TpCUCTV09' €K T€ TOV ITVCVfXaTlKOV, O ^V CLTTO T^9 'Aj^a/Xa)0, LIB. I. i. 13. 
• ^ ^i *»^'»»x 'sA 's \ ^ ^ OR. I. i. 1& 

KQl €K TOV yjfV)(tKOVy O ^V aiTO TOV AfJJULlOVpyOVy Kai €K Tfj^ MASS. I. vii. 

OlKOVOjULia^^ ^O 9JV KaT€(TK€Va(riX€VOV appiqTUi f^X^V^ '^^^ ^'^ Toi/p. 52. 

^an-fipogy o ^v KaT€\6ovcra eij avTOV Tr€pi(rT€pa. KoJ Tovi^o 
r/. TOirroi'J ]Ui€V aTradrj Sia/j.€iuL€v»jK€var (oi5 yap iv^Sij^cTO 
iraO^iv avTOv ^CLKpaTtjTov koi aopaTOv inrapypvTa') ^Ka\ Sia 

dicunt, servantem typum primogenitffi et primoe ^quaternionis; 
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, quoe descendit in eum 
columba. Et hunc quidem impassibilem perseverasse : (non 
enim possibile erat pati eum, cum esset incomprehensibilis et 
invisibilis) et propter hoc ablatum esse, cum ^traheretur ad 

* In figuram prineipalis UtradiSt 
quatuor eum tvbMaTUiis stipant; spiritali 
A chamothianaf animali Demiurginay 
corporaii Ine enarrativa (1. inena/rratir-a, 
ii^^rlfTi^ rixni) ^ ^^ Sotericiana, id est, 
colunUnna, Tebt. adv. Val. 37. The 
Did. Or. § 59, gives gubstazitiallj tbe 
same aocount, though not quite consecu- 
tively; aocording to this account Christ 
«nripna vpurov vapd r^ TCKO^irris (*Axo- 
/iu$ BC.) iyid^ffaro .... irard 5i ri» rbirov 
(1. TlJiror) yevdfuyos evpcv *lficovv Xpiarbv 
M^KraaOoL rhv TrpoK€Krtpvyii4vov .... 6vTa 
€lK6va ToD ^uTfjpot. *AXXd koI 6 ^uxticdf 
Xpurrbt 6v ived^ffarOf ddparos rjv. Bee 
the quotation continued innote 5, p. 5?. 
To these three, the Achamothian, the 
Demiurgian, and the material Kar* 
oUovopJUuf, must be added the efflux 
from the Pleroma that descended as the 
Dove in Baptism, mentioned before, 
§ i6y kqX ii T€purr€pik di aCaiia <Jf^rj, ^v 
ol fUv t6 dytov dxb O^aX^vrLvov {<f>axriv) 
t6 irv€VfUL Trjs ^EvOvfi^/ia^bfS toO iraTpbi, 
tV jcarAewny TeiroLriiUpov hrl r^v rov 
Adyov adpKa. 

* 6 rjv, referring to that which had 
akeadj been Baid, § 11. olKovofda is 
expressed in Latin either by dispen- 
watio or diepontio, or by administratio, 
a« in the Treatise adv. Val. 76 ; either 

of the three preserves the fundamental 
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 Incamation, Christ being 
the agent whereby God'8 etemal pur- 
poses as regards man'8 salvation haye 
been dispensed ; the substitution, there- 
fore, of dispensationis, proposed by 
JuNius, is superfluous. 

' Et Soter quidem pcrmansit in Christo 
impassibilis, iUa!sibUis,inapprehensibilis. 
Tebt. 27. 

* •Jp6ai, discessii ah iUo in cognitione 
Christi. Tkbt. 27. So in the Did. Or. 
§ 61, *Arridav€v 6i, dwoardvTos tov Kara- 
pdvTos irr* a^tp iirl r^ *IopSdvjj rrv^i^fia- 
Toj, o6k ISlg, yevofiivov, dX> d avaraXivTos, 
tva Kol iv€pyiioji 6 Odvaros' irr^l rrus 
rrjs ^(oris xapo^oris iv airrQ, dTiOave t6 

^ Gbabb*b reading, quatemionis, is 
analogically correct ; for as temi makes 
temi/), and seni Knio, so quatemi is the 
correlative of quatemio. 

* traheretur ad, there can be no doubt 
that this is the true reading. Even the 
ancient translator could not have been 
guilty of auch a solecism as traderetur 



"ai^i' 13.' TOVTO ^pOaiy irpo(rayofJL€vou avrov Ttp IIcXaTcp, to «V avrov 

2. i:aTaTct7cv irvev/uLa Ji.pKTTOv, AAA. ovoe to axo t*79 imrp-pog 

(nripfJLa TreirovOevai Xeyovp-iv, ''A^ra^ef yap iraJ ain-o to 

r?. aTcJ irvev/j.aTiKov^ Ka\ aopaTOV koi avT(p tw irj/JLiovpyw, 

Ji«7rat7€ oe AoiToi' KaT avTOv^ o yffV^fiKO^ A^ottrToy, Kai o ck 

Trj^ otKOVO/JLia^ KaTea-KevacrjJLevo^ /JLvcTTrfptwSw^, Iv eTriSei^rj \SiA 


iir€KTa6€VT09 tw ^^JTavpWy irai fiopcpwcravTO^ Ttjv ^A^^^afiwO 
fi6p(pw(riv Trjv KaT ovariav iravTa yap Tavra tvttov^ €K€ivwv 
etvai Xiyovcrt, Ta? ^e ccr^rjKvla^ TO cnripfia t?? 'Aj^a/Ltoofl 
xfrvj^ay afi€tvovg Xeyovcrt yey ovevat twv XotTrwv Sto Koi 
TrXeFoj/ twv aWwv ijyaTrfjcrOat viro tov Arjfitovpyov, firj etSoTO^ 
Trjv atTtav, aXXa irap avTOV XoytXpfievov etvat TOtavTag, Aio 
Kat €t9 irpo^fyiiTagy (fyaa-tVy cTacrcrev avTOv^ faJTaff"], Ka\ m. 3t 

Pilatum, illum qui depositus erat in eum spiritus Christi. Sed 
ne id quidem quod a matre erat semen, paseum 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. 
Eas vero quaa habuerunt semen id quod est ab Achamoth animas, 
meliores dicunt fuisse quam reliquas: quapropter et plus eas 
dilectas a Demiurgo, non sciente causam» sed a semetipso 
putante ease tales. Quapropter et in prophetas, aiunt, distri- 


acj. Tradi in manumf or tradi ad »up- 
plicium {irrogandum), are good Latin ; 
but tradi ad aliquem could neyer have 
been written. Here Grabe rauBt give 
way to the Benedictine. 

* iLTaOh, rendered by Tkrtullian 
iniubditivum, from the idea of subjec- 
tivity involved in Tdax^^- 

• Patitur vero animalis et. camcus 
Chri^us in ddijteojtionem superioris 
Ckristi, Tert. c. 17. roi^ rvwov in the 
text suggests the emendation proposed 
in note i, p. 61. 

' ^ravphi or Horus, see note 6, p. 
32, as Theodorit says, Xpurr^ ^eirray- 
B^ai d(d ToO "OpoVf koI Zravpov jcaXev- 
fiiyov, Compare the word hreKToBels in 
§ 16, where it ia parallel with ^vMrdf, 
to the note upon which passage the 
reader is referred. Tertdllian also 
shews that he understood ihe term u 
the synonym of Horus, rather than as 
involving the notion of the Croes. Qm 
ad Achamoth formandam, BubstanticaU 
non agnitionali forma Oruei, id ed 
Horo,fuerat innixus, c. «7. Still if the 




Upehy Koi ySatriXeff. Kai "jroXXa ^viro tov (nrepfjLaro^ tovtov lib. 1.1.13. 
eiprjtTuai oia twv TrpoipfjTcov €^fjyovvTai, aT€ v\jrrj\oT€pas mass. i. vu. 
<^wreo)^ * virap^^ovtTa^ • 'jroXXa ^e /caJ Trjv /JLfjTcpa Tr€p\ twv jv. ixix. 
avwTcpw €ip»jK€vai XiyovcriVy aXKa Ka\ ^Sia tovtov koi twv 
1^0 TOVTOV y€vojJ.€Viov y^v^^wv, KaJ Xoi^jtoi/ ^T€fjLvov(ri Ta^ 
Trpo<f}fjT€iagy To A*ei' t* a-jro t^? fJinTpo^ ^lpfja-Qai OcXovT^g, ct c xxxiv- 
To S4 Ti axo Toi/ (TTrepfiaTO^y to Se ti airo tov Afjjunovpyov, 
'AXXa Koi Tov ^lfjtrovv w(ravT(agy to jjlcv ti cnro tov ^SicoTfjpo9 
etprjKcvai, TO Se t« aTro T^ff MTT/ooj, to Se ti airo tov 
Afi/niovpytH/y Ka6ti>9 €TriS€i^ofJL€v irpoiovTO^ fjfJLiv Tov \6yov, 
Tiov Si Arjfiiovpyov, OTC ayvoovvTa Ta virep avTov, Kiv€t(rdai 
fi€v hri Toh XeyofJLcvoi^y KaTaTr€(^povrjK€vai Se avTwv, aXXoTe 
oXXijy aiTiav vofiicravTay rj ^to irvevfjLa to irpo^pfjTevoVy €ypv 

buebat eas, et sacerdotes, et reges. Et multa de [ab] hoc 
Bemine dicta per prophetas exponunt: quippe cum altioris 
natur» esset. Multa autem et matrem de superioribus dixisse 
dicunt ; sed et per huno, et per eas, quse ab hoc factse sunt 
animse. Ao 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 oBtendemus procedente nobis sermone. Demiurgum autem, 
quippe ignorantem qusB essent super eum, moveri quidem in iis 
qu» dicuntur, contempsisse vero ea, aliam atque aliam causam 
putantem, quam [sive] spiritus qui prophetat, habens et ipse 

pMsioii of the dinpentaJticnal Christ was 
prefignred by the Christ of the Pleroma, 
tliis would infer the Dotion also of the 

^ Inrh ToO c-ripnarot, the translator 
rettd ir€pi but viiioae, 

' 80. i^is t6 axipjLa Trfi 'Axa/xu?^ 

' The reader will remember from 
§ 9, lOy that Achamoth infused a higher 
principle into the spiritoal portion of 
mankind through the unconscious De- 
miurge ; and in the lame way, the souIb 
formed by him were gified by Achamoth 
with tbe spirit of prophecy. 

* So Tkbtullian, dividunt enim et 
prophetiale patrocinium in Achamoth, in 
semen et in Demiwrgum. 28. Accord- 
ingly the prophetic writings were dio- 
tated, as they imagined, partly by a 
higher and more divine excellence, 
partly by an inferior power. 02 tQ» 
iraKaiMP ypofJLfidTw rd fiip dxb Oeioripat 
X^OKref ehfoi dvfdfittos koI Trjt diKtyrdTW, 
rd di dxb {nrod€€<rripas. Orio. in Ezek, 
I. p. 100. 

' Imagining at one while that the 
■piritual principle had gained an inde- 
pendent utteranoe, and had spoken by 
the prophets; at another, that it was 



L1B. i.i. 13. Kai avTo iSiav Ttva Kivti<riv, ij tov avOpcoTroVy fj Tijv Trpocr- 
MAS&Lvii. 'jrXoKfjv Twv '^€ipS)v XyeipovoDv \ Kat ovTtag ayvoovvTa *omT6- 
TcXcKevai ayjpt t?^ irapovarla^ tov K.vptov. 'EXOovToy Se tov 
^a>Tfjpo9, fiaOetv avTov irap* avTOv iravTa Xeyovct, Kat 
aa^jULevov avT(S ^Trpoar^^^wpvia^avTa fiera iraaijg Tfj9 Svva/uiew^ 
avTOv, Kot avTov elvat tov ev t£ EvayyeXtca €KaT6vTap-)(ov, 
\eyovTa t(S ^wTrjpr Ka\ yap eydo inro Tfjv ifxavTOv e^ovcrtav 
ejfttJ OTTpaTtdTa^ Kat SovXovg, Kot o eav Trpoa^a^o), Trotova-t. 
TeXecrf £1/ Se avTov Ttjv KaTo. tov koo^/jlov otKOvofJLiav fJieyjyi tov m. 3% 
SeovTO^ Katpovy /uaXicTTa Se Sta Tfjv ttj^ eKKXtja-ta^ eTrtjJieXetav, 
aXXa KOt Sta Tfjv eTrtyvoDo^tv tov eTOt/uiaaOevTO^ avTtf eTraOXov, 
OTt et^ Tov Tfj9 fJLfjTpo^ TOTTOv ^(wp^a-ei. 

14. ^AvOpwTTwv Se Tpta yevfj vifytaTavTat, irvev/JLaTtKov, 
"XOtKOVy yf/V)(tKov, KaOd^ eyevovTO KaiV, "A^eX, ZiJ©' Kat 

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 dicunt, et in gaudium ei cessisse cum omni virtute sua, et 
eum esse illum in Evangelio Centurionem, dicentem Salvatori : 

^ L^c* vii 8. ^^ ^^ ^^^ ^ poiestate mea habeo miUtes et eervos^ et quod 
Jussero, faciunt Perfecturum autem eum eam quas secundum 
ipsum est mundi 'creationem, usquead id tempus quod oportet, 
maxime autem propter Ecclesise diligentiam atque curam, et 
propter agnitionem praeparati prsemii, quoniam in locum matris 

] 4. Hominum autem tria genera dicunt ; spiritalem, 
psychicum, choicum, quemadmodum fuit Cain, Abel, Seth ; ut 


the expression of the animal man ; or, 
agun, that it was even the crafty device 
of the lowest and camal order of men ; 
^ is nvf, and must not be taken with 
dXXi;!'. The unknown word irpoaTXoK^v 
seems to bear the meaning of diaxXoK^, 
9imiilt<Uem, though the tranalator ren- 
ders it by perpleanon^n, mysttficaiion. 
IfUerea Demiurgus omnium ddhuc ne- 
iciua ei si aliquid et ipse per proplutas 
eoncionahiiur, ne hujus quidem operis 
sui inidligens. Tbbtullian, Adv, Val. 


^ The translator had SiaTerrfpfiiciiKu. 

■ TpoirxjtaprficavTa, irpo<rxjii>pfj9ai \n 
suggested by Fronto Duo, and he cor- 
rect8 the Latin translation, In gaudio 
ei accessisse. cf. Tbrtull. 28. Propere 
et ovanter accurrit cum omnibus viribus 

^ For creati<ynem we may read pro- 
curaiiorum, or simply curationem. Cer- 
tainly Tertullian follows the Greek 
reading, dispensaiionem mundi Attfi», 
vd maxim£ ecclesite protegendie nomine, 
quanto tempore opoiiuerit insequitur. 28. 



MASS. I. tU. 

CK TovTWv^ ra^ Toci^ (bvcrei^y ^ovk€ti Ka& ev, aXXa KaTa y^,*/ JJ" 
yevo^, Kai ^to fi€P ')^oikov ei^ (pOopay '^^wpeiv Ka\ to >|^i^X*" 
KOVy iav ra fieXTiova eXj/Tai, ^ev to5 t^^ fictroTfjTO^ totto) 
avairai^a-jctrOar iav Se tcl \€ip(ay '^(wpiicreiv koi avTO irpo^ 
Ta o/uLOia' Ta Se 7ri/eu/xaTiira, '^a ay KaTatnrelpif i; ^A^^fajULooO 
€KTOT€ €a>9 T(w vvv SiKcucu^ ^^X^^^^ TTaiS^vOcvTa ivOdiSc Kat 
€KTpa(^€VTay Sia to vi^iria CKTr^TreiuL^fyOai, vcrr^pov TeXeioTiyTOf 
a^iwQevTa^ vvfJL(f)a9 airoSoOtitr^a-dai toi^ tov ^arrfjpog 'A-yye- 
Xoi^ SoyfJLaTi^ovarty tS>v y^vj^wv avTwv iv fi^troTfjTt /caT avay" 
Ktjv fJL€Ta Tov Arj/jLiovpyov avairav(raiJL€vwv eiV to Traio-eXey. 

ostendant et ex his tree naturas, jam non secundum unum- 
quemque, sed secundum genus. Et Choicum quidem in corrup- 
telam abire : Animale vero, si meliora elegerit, in loco medie- 
tatis refrigeraturum : si vero pejora, transire et ipsum ad 
similia. Spiritalia vero inseminat 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 medietj^e cum Demiurgo 

^ Either &' ixiSei^uHrL muat be sup- 
plied in the Greek, or tU ottendant can- 
oeUed in the Lfttin. I prefer the latter. 

' These three natures are no longer 
united in each individual as they were 
in Adam, but they constitute difitinct 
generic characters perceptible in three 
•everal clanes of the human race. Com- 
pare p. 58. note i, and Hippolytus : 
Na<ur<npo2 ctrd/xinrar .... Tpixrj iicupov' 
<raf' ioTi lihf yiip airroVf (pcurl, rb fjihf 
90€p6Pf rh ii ^vxuc^r, rb 6i x^'^^'^- P^^l- 
z. 9. Kai 6 M^ x^'*^'^^' ^*'"''*' ^^"^* cUbifa, b 
m ^vxixbt Kod* biuAwruf d€ov, b bi xvtvfua- 
rixbs Kar* Iblaif (1. Ib4av). Didaw. Or. 54. 

' Chcicum enim genus nunquam 
capere talmtaria. Tkbt. 29. 

* Animale media spei ddihratum ad 
Ahd c<mponunt. ibid. The DidaMC. Or, 
describes this threefold distinction as 
foUows : ToXXol ixkp dt vKiKoiy oi rroWol 
bk o2 yfnrxiKoi, CTd^ioi bk ol irv€VfiaTtKol, 
Tb fUp otv vptv/uLTiKbv 0<^ei (rfai^^/Acyor, 

VOL. I. 

rb W }f/vxtKbp avT€^oC<riop op iiriTr}b€i&* 
rrfra #x« irpbi t€ irUrrip xal d^Oapciap, 
Kol irpbs iLTrurTlap koX ^dop^Pj Karb, rifp 
oIk^Iop aip€<riPf rb bi vXiKbp <f>6<r€i dir6X- 
Xwrcu. § 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 oatural fitnesa and necessity. 

^ Tebtullian haa simply, SpiritaU 
certce saliUi prayttdicatum, in Seth r&xm- 
durU. The Greek and Latin texts are 
at variance. Of the two the Greek is 
preferable. The transhitor, aa the Bene- 
dictine editor observes, seems to have 
read rd bi rp. «rarcunre/pei .... and for 
biKcUous yf/vxM K.T.\. he had dtd rb koX 
rdf ^i^x^' ir<u,b€v6if<r€(r6ai. ipOdAe * kolL rd 
<rvipfuxTa iKTpa<f>hrra, k.t.\. 

• ip fi€<r6Trfri, these words were re- 
peated a second time through careless* 
ness; so manifest a blemiflh has been 
removed from the text without scruple. 




WB.I..L14 Kat avra^ imev ra^ 'v|/'i/j(iica9 ^["'^'^X^^l '"'^^^^ vTro/uiepil^ovTe^ 

MASs^i. viL \^<yQ|^||,^ ^y ^ei, (j^uerei ayaOa^, dg Se ipvfrei irovrjpa^» KaJ ray 

fAev ayada^ raiJray €£i/a£ Ta? SeKTiKag tov (nrepixaTO^ yivo» 

ixiva^* Taj Se (j^vaei irovfjpa^ /JLfjSeiroTe av eTriSe^aaOai cKeivo 

TO (nrepfJLa. 

15- I oiairriyy oe tj/p i;'jroc7eo'€0)9 avTcov ov(rfj9, fjv ovre 
Tlpo(b^ai eKrjpv^aVy ovTe 6 T^vpio^ eSlSa^ev^ ovTe ^A.TTocTToXot m x 
trapeSdHKaVy fjv ^irept tS>v SXcov av^^ovfri TrKeiov twv aWwv 
iyvcoKevaty ^e^ aypa(j>(0v avayivdaKOVTe^y koi to Srj XeyojJie^ 
vovy ^i^ afJLjJiOV a")(pivia TrXeKeiv iiriTfjSevovTe^y a^iOTrlcTTco^ 
fa^ioTTKrTa A88em,~\ irpo^rapiJLO^eiv ireipZvTai Toh eipfjfie^ 

refrigeraturis in setemum. Et ipsas autem animas rursug sub- 
dividentes, diount quasdam quidem natura bonas, quasdam autem 
natura malas. Et bonas quidem has esse, quse oapaces seminis 
fiunt : alias vero natura nequam» nunquam capere illud semen. 

16. Cum sit igitur tale illorum argumentum, quod neque 
Propfaetffi prsedicaverunt, neque Dominus docuit, neque Apostoli 
tradiderunt, quod abundantius gloriantur plus quam cseteri 
cognovisse, de iis ^se non sunt scripta legentes, et quod solet 
dici, de arena resticulas nectere affectantes, fide ^digna aptare 
oonantur iis quse dicta sunt, vel parabolas dominicas, vel dic- 

The Didasc, Or. may liere be compared, 
^ jihf oJV rCj¥ irvevfiaTiKQv dMdwavais ip 
KVfMucif^suppL ifrot) iif iydoddtf {ijKvpiaK^ 
^o/id^erai,) Ta/>d t^ M^p' ix°^^ '''^* 
^vx^Li rd Mj&fMTa dxfA ffvrreXclai * al Hi 
dXkai ir«rrai \l/vxal irapd tQ Srffuovpy<p, 
irepl di T7IP ffWTikeiov dyax<*fpov<n koI 
at/roi els dy6odZa' cfra t6 SeiTvov rcDv 
ydfJMV Koivb» irdm-up tQv au^fUvtoff 
dxpi.t &v dvurudfi irdvTa Kixl AXXi^Xa 
yvtaphjj, § 63. 

^ yffvx^^i ifl eyidently the trae read- 
ing. The Yalentlnian hypothesifl with 
respect to the condition of the suul after 
death is refuted u. 1 — lii. 

* Grabe first observed that this 
section, with the exoeption of the last 
line, was quoted by S. Efhrem Strus 
in the eighth paragraph of his treatise, 
TepX T9fi dpvrift, It is not referred to 
iRBNiEUS by name, but it is introduced 

with the words, KaXu^ Ktd fi^ydXtoi dwt' 
^vaTd rtf Tuv dylbiv mfTu diSd^as, Kal 
<pTf<Tiv, Totai^i/f ir.r.X. In Grabe^s day 
the Treatise (MSS. Bodl. Cod. Laud. 
C. 97) had not been publiflhed. Massuet 
indicates some readings from a MS. in 
the Colbertine collection, and Stieren 
adds others from A8SSMAN'8 edition of 
S. Ephrem'8 workfl, prepared firom the 
collation of nine MSS. 

' For Tr€pl Tuv SKuv the translator 
reads ir€pi<T<roT4pus. 

* i^ dyp<i<f>uv, written, but not 

^ i^ Afifxov, an adage descriptive of 
the incoherent misquotations of Scrip- 
ture by the Valentinian heretics. 

• i. e. by themselves. 

^ diffna is found in the Abund. MS. 
and agrees with As8EMAN'8 reading 
dfi6irt<rro ; digne, therefore, is corrected. 



vot^y riTOi irapaPoXa^ KvptaKa^f tj p^creig Trpo(j>fjTtKa9f 9j Xoyov^ LiB.i.i.15. 
aTTooToXtKOv^, Jva to TrXacrixa avT(iv fifj afiapTvpov elvai ^•'^ss. l ▼iii. 
SoK^* Ttjv fjLev Ta^tv Kot Tov etpixov Twv ypa(pS)v vwep/Sat" ^^^^ ^ ,„ 

VOVTC^y Katy oarOV €<p €aVT0t9y \V0VT€9 Ttt fJL€\fJ Trj9 a\fJU€ta9* 

M€Ta<f)€poi/<ri Se Kat fieTaTrXaTTOvcrty Kat aWo e^ aWov 
TTotovvTe^ e^airaTZcrt iroWovg tj? twv c^j^apfjLo^ofJLevoov Kvpia^ 
Kwv Xoytcov KaKoavvOeTw G-oKJ^ta [(f>avTa(rta Ephr, 8,\ ^Ovirep 
Tpoirov el Tt9 ^acrtXeayg ^ eiKovo^ KaXvj^ KaTecrKevaorfievrj^ rcTri- 
yueXSyJ ^e/c y^tjKJ^tSwv €irt(riifiwv viro croibov TevvtTOVy Xvtra^ 
Tfjv xnroKetfievfjv tov avOpwirov tSeaVy ^ fiereveyKrj tol^ yfrfjibtSag ^^^^^^^ 
€K€gva9y Ka\ fieOapfiotrot, Kat irotrjtrei fiop<pfjv Kvvog j? aXcoTreicof, Ep%!'**** 
Kat ^TavTfjv (pav\w9 KaTecrKevacrfJLevfjv, eiretTa otoptZotTOy icai Ephr. 
\eyot TavTfjv etvat Tfjv tov fiacrt^ew^ eKetvrjv eiKova Tfjv Ka\rjVy 


tiones propheticas, aut sermones apostolicos, ut figmentum 
illorum non sine teste esse videatur ; ordinem quidem et textum 
Scripturarum supergredientes, et quantum in ipsis est, solventes 
membra yeritatis. Transferunt autem et transfingunt, et alterum 
ex altero facientes, 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 subjaeentem hominis figuram 
transferat gemmas illas, et reformans faciat ex iis formam canis, 
vel vulpeculae, et hanc male dispositam ; dehinc confirmet et 
dicat, hanc esse regis illam imaginem bonam, quam sapiens 

> The M8S. of S. Ephb. Stb. have, 
like the tniiBlatory the acouBative, €lK6va 
ffoXV KarwKevofffiiinfVf with the ad- 
ditioii of hrt/i€\(aSf the equivalent of 

* ifnj^Biary the nnall Bquarefi of which 
a teMelated pavement is ootnpOBed. 

' Stikrbn's note is here given; 
(^umm conjunctio, €1, ex grammatices regu- 
lis hoe loco poscat optcUivum, pro /lere- 
riyKTj uti legunt Cfrah. et Mass. excudi 
jumi /i>er€w4yK0i (melius /AtreifiyKai) el 
pro rodjffei legendum conjicio roi^eie, 
The oopies of S. Ephb. Stbus for 
voM^ci read roi^ai, and write the two 
preceding verbs in the indicative ; sug- 
gesting rather the form irotV^- '^^ 

leamed editor'8 canon as regards el does 
not hold good in later Greek, and in* 
stancefl might be quoted from the beet 
classical writers of el with the conjunc- 
tive, though open to the doubt whether 
Uter transcribers may not have replaced 
ijp with el. On the whole I ehould 
be inclined to write all three verbe in 
the conjunctive, and acoount for the 
present forms of tho two last as having 
arisen from the final i, now subscript. 

* Tbe BoDLSiAN and CoLBBBTiini 
MSS. as well as Assiman'8 edition of S. 
Ephb. Stb. have the genitive abfiolute, 
Koi ra&rrfs ipaij\u)i KaT€<rK€vaff/Uyrfs, the 
transLitor^s testimony however is in fa- 
vonr of the preeent reading. 



L1B.I. i.i5. ^^ o (ToSo^ TeyylTti^ KaTea-Kevace, SeiKvv^ Tctj y^fj(f>ioa^ ray 

OR. I. I. 15. ^^e^ ^ f « / ^ \ ^ O 'K * 

MA8S. 1. viiL jcaXa)? VTTO TOV TC^VITOV TOV TTpWTOV €«9 TfJV TOV pa<Tl\€0)^ 

Mtw 8ev' ^iKOva CTVVTeOeiG-a^f KaKW^ Se viro tov vtrrcpov eig kvvo^ 

»xr^ fiopcbijv jULeTeve-xOeiG-a^y Kai Sta t^? tZv y^9j(f>iSa)v (pavTaaria^ 

fieOoSevoi Tov^ aTreipoTcpov^, tov^ KaTaXfjy^iv Paari\iK9Jq jULop- 
<brj9 ovK e^^ovTa^y Kai TreiQoi oti avTfj fj (rairpa Trj^ aXcoTTf/co? 
loea eoTTiv CKeiVfj rj KaArj Tov paariAeu)^ etKuyv Tov avTov drj 

ovyKarri- TpoTTOv Kai ovTOi ypaS)v /JLvOov^ (TvyKaTTvaavTe^, eTreira m 
pfjixaTa Ka\ Xe^et^ /cai TrapafioXa^ oOev Ka\ iroQev aTrocnrSfvTe^j 

6phr'sifr."' ^(bapiJLolCetv /SovXovTat T019 fJLvdot^ avTZv [eavTcov Ephr, S,~\ Tct 
Aoyta Tov tyeov. Aai oara /JLev ev T019 \L T019 evTog] tov 
TlXfjpifiaTO^ i^papfio^ovcrtv, eipi^KafJLev, 

16. *'0(ra Se Ka] to?9 €kto9 tov HXfjpoofiaTO^ avTwv 
irpo(rotK€tovv TretpZvTat ck tZv ypa(f)wVy caTt TOtavTa* tov 
Kvptov €v T0t9 c^r^^aTOtg tov Koa-fjLov ^(fiovot^ Sta tovto 
€ArjAVU€vai €Trt TO 7rauo9 Aey ova-tVy tv €Trto€tttj to irept tov 
€<r)(aTOV Twv Aloovaiv yey ovo^ iraOo^, Ka\ Si avTOv tov TeXoi/9 

jac. V. 11. ^jji^prjvfj TO TeXo9 Ttj^ TTept Tovg Atoovag irpayfiaTeta^. T^i/ Se 
ScoSeKaer^ irapQevov €K€tvfjv, Tfjv tov apyi^rvvayooyov Qvya^ 
T€oa, ijv eirtoTTa^ 6 Kvptog €k vcKpwv fjyetpey tvttov etvai 

artifex fabrioavit, ostendens gemmas, quse bene quidem a priroo 
artifice in regis imaginem compositse erant, male vero a poste- 
riore in canis figuram translatse sunt, et per gemmarum phan- 
tasiam decipiat idiotas, qui comprehensionem regalis formse non 
habeant, et suadeat quoniam haec turpis vulpeculas figura illa est 
bona regis imago : eodem modo et hi anicularum fabulas 
assumentes [adsuentesj, post deinde sermones, et dictiones, et 
parabolas hinc inde auferentes, adaptare volunt fabulis suis 
eloquia Dei. Et quanta quidem iis, qui [qusa] sunt intra Pleroma, 
aptant, diximus. 

16. Quanta autem de iis, qui [quae] 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, quse circa novissimum iEonum facta 
est, passionem, et per hunc finem manifestet finem ejus^ quse est 
^ viiL4i Qi,[Q2k ^Sonas, dispositionis. Duodecim autem annorum virginem 
illam archisynagogi filiam, quam insistens Dominus a raortuis 



Sifiyoui/rai t59 ' Aj(a^ia)0, ijv ' eTreKraOeh 6 Xpicrro^ avrov ^l* J- [• }«• 
faJTcSi/'] €/j.6p(p(M)ar€, koi ei^ ala-Otja-iv liyay€ toS KaTaXnrovTO^^^^J'^ 
avT^v (pwTO^. "Oti o€ avTfj €7r€(pav€v 6 ^(OTfjp eicToy ot/criyf ct 5 7. 
ToS TlXrjpw/jiaTO^, €v CKTpwfjLaTO^ M-oipa, Tov TlavXov Xiyovmv 

€iprjK€Vai €V ^T^ r«^' 'T^^TiyJ TTpO? Ji.OpivdlOV^' "E^T^^^aTOV Sc 

iravTcov, u)(r7r€p€i tw cKTpdjuiaTt, (0(^61] kolixoL TjJi/ Te [x^ra t5>v 
rjkiKKaTwv Tov ^wTfjpo^ TTapovcrlav irpo^ Ttjv 'Aj^a/Awd, o/xo/o)? c'- J «• 
ir€(j)av€pa>K€vai avTOV €V Trj avTrj cTTKTToXrjy €iTr6vTa' Aet Trjv 
yvvaiKa ^KaXv/uijuLa eyciv cin t?? K€(pd\rj£ Sia tov9 ayycXovg. 

liberavit. typum esse narrant Achamoth. quam extensus Christus 
eorum figuravit, et ad sensibilitatem adduxit ejus, quod dere- 
liquerat eam, luminis. Quoniam autem ei manifestavit semet- 
ipsum Salvator, existenti extra Pleroma in abortionis partu 
[parte], Paulum dicunt dixisse in prima ad Corinthios epistola : 
Nomssime autem tanquam abortivo visus est et mihi, Et illami cor. x? . 8. 
quse est cum coaetaneis Salvatoris adventationem ad Achamoth, 
similiter manifestasse eum in eadem epistola dicentem : Oportere 
mulierem velamen hahere in capite propter Anffehs. Et quoniam 1 cor. zi. lo. 

* iw€KTa6cls. The use of this word 
in upposition with iviffriLS I think 
aflfords a conclusive proof that it need 
not involve the notion of extension 
upon the Cross in § 13, where see note. 
It has exactly the force of iireKTeiydfievos 
in Phil. m. 1 3, and conveys the notion 
of progressi ve mo vemen t, stretch ing for- 
fcard. The geographical position of 
our Saviour, when he raised the daughter 
of Jairus from the dead, very possibly 
suggested a point of analogy to Valen- 
tinus. He was without the boundary 
of Palestine in the region of Gadara, 
which J08KPHU8 calls t^v fijjTp&iroXtv 
TTjt Uepalat, B. J. IV. viii. § 3. To 
which Christ, iirtKraOeU beyond the 
bounds of the Pleroma, was no doubt 
considered parallel. Of the translation 
Grabk says, Achamoth, quam, t'to recte 
Abund. But that MS. errs with the 
rest in having qwem. 

' The numeral letter a expressed in 
the traDBlatioD would easily be lost from 
the text. 

' I cannot agree with Gbabe that 
iBENiEUS quoting from memory substi- 
tutcs /tdXujLi/io for i^ovfflav. A better 
reason may be found in the Syriac ver- 

; there the word 1 1 {i>\o • is the 


exact equivalent for i^ovirla, but it also 
means any thing wom on the head, i. e. 
the turban or other omament serving to 
distirguiflh the Satrap's rank. (So the 
word ^''OtDTJIC occurring in the Jeru- 
salem Targum TO^V. cap. VI. is inter- 
preted D-^im HOpnD nB:VO, a tur- 
han or JiUet, embroidered wiih divers 
colours.) As referring to female costume 
this could only be the veil. Hence the 
commentators have found no difiliculty 
in assigning to the word i^ovffia its 
proper signification. So Theophtlaot 
says, T6 tov i^owridl^effOai aOfi^oKi», 
TovTiffTi t6 KdXvfJLfia, and Chbt80BTOM, 
iirjveKUJi iyK€Kd\ti<l>0ai 6tT ii ywi^. Thbo- 
DOBET also renders it KdXvfifia. A line 
has been lost here from the transla- 
tion ; in all probability the words velamen 
impotuit commenced two conBecutive 



LiB. L i. 16. Kai oTi ijKOVTO^ Tov Sorr^pof TTpo^ avTtjVy Si aiSd KaXvfifxa g. 37. 

OR. I. i. 16. • * . 

MAss. L viiL i^iQ^Q ^ 'A)(aiuL(a6^ Mcoa-ea TreTrotfiKevai (fnivepov, ica\v/x/xa 
Oefxevov eirl to Trp6(T(OTrov avTOv, Kai Ta iraQri oe airr?9, 
& eiraQeVy eTrKrearjjjLetSxrOai tov K.vptov (f^acrKOVcrtv ev T(p 
(rravptp. Kal ev fiev tw eiTretv 'O Geoy /xov, [6 0€O9 /xovjj m.38 
€£9 t/ eyKaTeXtTTeg /xe; /jiefirivvKevat avTOV, oTt aireXetipOri aTTo 
Tov (fxoTOS j} ^o(f>taf Kot eKcoXvdrj vnro tov Opov t^? eiV 
TOviinrpocrGev op/ULrii* Trjv Se Xvirrjv avT^^y ev tw etiretv ilepi^ 
XvTTog eoTtv jJ "^v^^ji /jlov eo)? OavdiTOv \deL e. 0.J* tov Se 
(f)6fioVy ev T(p etiretv* IlaTeo, ei ^vi^aTOi/, TrapeXOeTO) air efiov 
TO TTOT^ptov Kal Trjv cLTroptav Se ixravTco^, ev TtS etprjKevar 
Kai Ti etTTOD, ^ovK o7Sa, T^pta Se yevrj avOp^oTroov ovto)? 
SeSet^evat StSa<rKOv<rtv avT^v to fiev vXtKOVy ^ev tcS etiretv 

adyentante Salvatore ad eam, propter verecundiam velamen 

imposuit Acbamoth in faciem suam. Et passiones autem, quas 

passa est, significasse Dominum dicunt": in hoc quidem, quod 

Matt. xxviL dcrelicta est a lumine ; in eo, cum dicit in cruce : Dem meuSy 


Deu8 meu8, ut quid me dereliquisti f manifestasse eum, quoniam 
derelicta est a lumine Sophia, et prohibita est ab Horo in priora 
Matt xxvi. impetum facere. Tfiedium autem ejus, in eo quod dixisset : ^Quam 
tristis est anima mea ! Timorem autem, in eo quod dixerit: Pater, 
sipossihile est, transeat a me calix, Et aporiam autem (id est 
consternationem) similiter in eo. quod dixerit : Et quid dicam 
nescio. Tria autem genera hominum [sic] ostendisse docent 
eum ; hylicum quidem, in eo quod responderit dicenti: Sequartef 


Matt xxyL 

Joh. xU. 27. 

Luc. ix. 57» 

lines, one of which was omitted by 
careless transcription at a very early 
date ; for every MS. exhibits the same 
lacuna. Grabb supplies the words, 
Moten id perspicuumfecnaae, dum velatnm 
impoauit, &c. Cf. p. 39, n. 2. 

^ oitK otdaf a Yalentinian addition to 
the sacred text, to mark more com- 
pletely the notion of diropla. 

* The words were read interroga- 
tively by the Valentinians as expr^ing 
a total inability on the part of gross 
humanity to foUow Christ. 

* The carelessnesB of copyists has 
caused oonfusion. After dicunl read in 

crucc. Et in hoc quidem quod dicit, then 
the quotation from S. Matthew. 

* Quam trigtis, Gbabb says that 
quam most probably should have been 
written quoniam, representing ^ri in the 
original. But it is not impossible that 
Cn may have originally preoeded the 

quotation as the equivalent of ^D, the 
Syriac particle that, prefized to partici- 
pial nouns, serves to mark any particular 

state or condition. V^r^ f^ would 
easily lose the particle again by assimi- 
hktion, and it is not found now in the 
Syriac text. Still Grabb is perhaps 




TiS iptoTiiaavTiy ^AKoXovOiicra) crot ; Ovk e^xei o u/09 tov avOpci" q^/','\^ 
irov TTov Ttjv K€(pa\i^v K\ivai [K\ivfjy to Se y^rv^^iKOVy ev ^^^^- 

Tto €iptlK€Vai T(p ^ITTOVTI, ^ A.KO^OvOrfCTW (TOl, €7riTp€y\fOV Sc jULOl 

TTpSrrov aTTOTa^aaOai Toh €V tw olK(p fiov OvSct^ iir* apo^ 
Tpov Ttjv X^ipa €Trifia\(av, Kai €19 ra omcrco jSXcttwv, etfderoj 
icTTiv €v Trj ^a<ri\€loL feiV ttjv /Q.J tcov ovpavwv. Tovtov yap 
\€yov(ri Tov fii^rov cTvai. }i.^K€tvov Se axravTdo^ tov ra TrXerorra 
/Jiiprj TtJ9 StKato(rvvrj^ 6ixo\oyvi(ravTa Tr€TrottjKivaiy e7re«Ta ijltj 
Q€\ri(ravTa aKo\ovdrj(rat, aWa vtto tt^ovtov »jTTfjd€VTa, irpo9 
t6 iJLfj T€\€tov y€vi(r6aty koi tovtov tov yfrv^tKov yivov^ 
y^yovivat 6i\ov(rt. To Se 7rv€v/JLaTtK0v, iv t<S €tir€iv* ^'Ac^ey 
Tov^ v€Kpov^ 6(xy\fai tov^ eavTZv v€Kpov^* crv S^ 7rop€v6€U 
Sidyy^We Ttjv fia(ri\€tav tov 0eoi5* koI iiri Zaic^a/ov toi; 
T€\(ivov €tir(iv ^7r€V(ra9 KaTa^rj6t, OTt (rrjiJL€pov iv t(S otK(a 
(rov S€t fi€ fjL€tvat' T0VT0V9 yap irvev/JLaTtKOv yivov^ KaTayyi^- 
\ov(ri yeyovivat. Kai Trjv Trj^ X^^M^ irapaPo\rjv, rjv fj yvvrj 

Non habei filim hominis ubi (xxput reclinet. ^Animale autem, in 
eo quod dixerit dicenti: Sequar te, permitte autem mihi ^ire et LuG.ix.6i, 
renuneiare domestuAs^ Nemo super aratrum manum imponenSi et 
in poiteriora respieiens, aptus est regno coelorum. Hunc autem 
dicunt de mediis esse. Et illum autem similiter, qui multas Matt.xix.i« 
partes justitioe confitebatur se fecisse, post deinde noluisse [no- 
lentem] sequi, sed a divitiis victum, ut ne fieret perfectus, et 
hunc de psychico genere fuisse volunt. ^Spiritale vero, in eo 
quod dicit: Remittemarlv4>s sepeUre mortuos suos, tu autem vadeet 
annuneia regnum Dei; Et Zacchseo publicano, dicens : Properans luc. ix. oo. 
deeeende, quaniam hodie in domo tua oportet me manere...*. Et Luc.xix.A. 
ferqfienti parabolam, quod mulier abscondisse dicitur in farin» 

^ The Abund. MS. has animales, 
but the error is apparent, and all other 
MSS. and the editions read animale; 
nee note 3. 

' Here again, perhaps, the Latin text 
ezpretses more faithfully than the Greek 
the words originally written by Iren Jius, 
for althongh the word ire hae nothing 
correspoDding with it in the Greek text, 
it haa in the Syriac, where we read 

V)\»l ^ll rX »002)1, S^fer thaJt 
I shotUd go and hidfartwell. Cf. E. V. 

> The Ab. MS. has gpiritaltmf and the 
reading agrees with t6v fUcw preceding ; 
but the concord to be foUowed is 7^01. 

^ Po^ kcee addey qua respondeani 
Oraxis : ro&rovs yiip TpevfMTtKov yirovs 
KaTayyiWowri yeyaif4vai, nempe : Hot 
namque spiritalis generie fnisse tradnnt, 
The MSS. omit Properans. 



o^R^iiia ^y^^^p^^^^^ Xeyerai €19 aXeupou (rara Tpla^ ra rpia yevtj 
MAss^i.viiL ^fj\Qyp Xeyouarr yuvaiKa /j.€v yap t^v ^ofplav Xeyea-Qai 

SiSatTKouaiv* aXevpou (rara yTa Tpla\ tcl Tpia ycvfj tcSj/m.39. 
avOpdTTCov, TTveu/JiaTiKov, y^u^^^iKov, "xoikov lC^/iifjv Se auTOv tov 
u)T)jpa eiprja^uai oioaaKOuci, jSmi tov llauAoi/ diappijofjv cipfj- 
Kevai '^oiKou^y y^u^^^iKou^, irveufxaTiKOu^' oirou fieVy Oio? 6 
ypXKO^, TOiouTOi Ka\ 01 yp'iKor OTTOU Se, ^u^xjLKog Se avOpwiro^ g.s». 
ou Se^^^erat tcl tou Trveu/jiaTO^^' oirou Se, TVvevfjiaTiKO^ avaxplvei 
Travra, 1 o 0€, Yi;j^//co9 ou oe^^eTai ra tou xj/ev/xaToy, eiri 
Tou ArjjjLioupyou (^aoAv etprjarOai, ov y^ru-^fiKov ovTa ^ /uLrj eyvoD^ 
xevat fJirjTe Ttjv firjTepa irveuixaTtKrjv ouaav, fXfjTe to airepfjLa 
auTfj^, fJLfjTe TO1/9 ev tw LlXfjpwfjiaTt Atcova^» vJTt tooov \oTt 
oe, a)v\ fjfjieWe acoletv o ZiooTfjp, tovtoov Ta9 airap^^^ag ave- 
XajQe, Tov IlaiJXoi' etprjKevaf Kai 171/ rj airapyrj dyta, Ka] 
TO (pvpafJLa, ^Airap-xrjv fiev t6 TrveufiaTtKOv etprj(r9at StSa- 
(TKOVTeg' (pvpafia Se fjfia^, TOUTea^Tt Tfjv y^u^^^tKrjv 'Eir/f\j70*/ai/, 

sata tria, tria genera manifestare dicunt. Mulierem quidem 

Sophiara dici docent ; farinas vero sata tria^ tria genera hominum, 

spiritale, animale, choicum. Fermentura vero ipsura Salvatorem 

dictum dicunt. Et Paulum autem manifeste dixisse choicos, 

1 cor. XV. 48. animales, spiritales. A libi quidem : Qualis choicm, tales et 

icor.ii. 14. choici, Alibi autera: Animalis homo non percipit qucB sunt 

1 cor. ii. 16. spiritus. Alibi autera : Spiritalis examinat omnia, [^Suppl. Id 

autera,] Animalis autem non percipit quce mnt spiritus, de Derai- 

urgo dictura dicunt, qui cura Psychicus sit. non cognoverit neque 

raatrein spiritalera existentein, neque seraen ejus, neque eos qui 

sunt in Pleroraate iEones. Quoniara autera eorum quos salva- 

itoin.xi.j& turus erat Salvator initia accepit, Paulum dixisse: Et si ddibcUio 

sancta, et massa. Delibationera quidera, quod est spiritale 

dictura docentes : conspersionem autem nos, id est psychicam 

* Grabe observes that the word 
0€ov is supplied in our received text; 
but that it ifl omitted in the Syriac 
version, by S. JoH. Chbtsobtom in his 
commentary, and by Clement of Alez* 
andria, Str&m. v. 557 (Potter'8 ed.). 
Stieren supposes that either the au- 
thor quoted as usual from memory, or 

that he was applying the words as 
altered by the Yalentinians, who had 
their reasons for omitting the word. 
The Spirit with them was of Monogenes, 
p. IT. 

' The unconscious ignorance of 
Demiurge, and its removal by Soter, 
is described above, p. 64. 



Jj^ To (pvpafxa ay€i\fj(f)€vai Xiyovariif avrop, Kai iv avrtS ^ <rvv~ ^^i'^\l' 

•\ ' » ^^ ^ » < V/ MASS. I. vu) 

€<TTa\K€Vaiy €Tr€lOrj fJV avT09 C*^M'7« 4. 

17« KaJ oTi €Tr\aviidrj tj 'Aj(a/xo)0 ckto^ tov IlXi^jOa)- 
/jiaT09y Kai €/JLop(P<i6^ viro tov XpKrTOv, koi ai/e^i/TjJdi; viro 
Tov ^<oT^po9i IJL^vv€iv avTOV \€yov<rtv ev to5 €i7r€iVy airrov 
€\rj\v0€vai €7r} To Tr€Tr\avJj/j.€VOv [suppL irpo^aTOvj. Tlpo^ 
fiaTOv fJL€V yap 7r€Tr\avfj/j.€vov t^v fxrjTcpa avTwv e^fjyovvTai 
\€y€<r6ai, e^ ?? Tfjv toS^ 6€\ov<tiv €<nrap6ai ^^KK\rj<rlav' 
Tr\avrjv Se, Tfjv cKTog Tl\fjp<a/uLaT09 €v [int Tra<ri\ T019 '7ra6€<ri 
SiaTpiBfjv, €^ wv y€yov€vai t^v v\fjv v7roTi6€VTai. T^i/ Se 
yvvaiKa t^v <rapov<rav Tfjv oiKiav, Ka) €vpi<rKOv<rav Tfjv Spajf^ 
IxrjVy Tfjv avco ^oi^iav SirjyovvTai \€y€<r6ai, liTtg axoXe(rao"a cf.Sand 13,. 
Trjv ^Ev6vfirj<rtv avTrJ9y v<rT€pov Ka6apt<r6€VT<av iravTcov Sta T^y 
Tov ^(OTrjpo^ Trapov<rta^ €vpt<rK€t avTrjv Sto Ka\ TavTtjv ^ airo' 
Ka6t<rTa<r6at KaT avT0V9 ivTO^ ir^rjpcoiuLaTO^. ^v/xcZva tov 

Eeclesiam, cujus Bubsiantiam assumpsisse dicunt eum, et cum 
semetipso erexisse, quoniam erat ipse fermentum. 

17' Kt quoniam erravit Achamoth extra Pleroma, et for- 
mata est a Christo, et qusesita est a Salvatore, manifestare eum 
dicunt, in eo quod dixit, semetipsum venisse ad eam quse errasset luc«xt.4 
ovem. Ovem enim errantem matrem suam referunt dici, ex qua 
eam, qua^ sit hic, volunt esse seminatam Ecclesiam. Errorem 
autem, eam, quse est extra Pleroma, in omnibus passionibus immo- 
rationem, ex quibus factam materiam tradunt. Mulierem autem lu&xv. 9 
illam quae mundat domum, et invenit drachmam, superiorem 
Sophiam narrant dici : quae cum perdidisset intentionem suam, 
post deinde, mundatis omnibus per Salvatoris adventum, invenit 
eam : quoniam et haec restituitur secundum eos intra Pleroma. 

^ ffW€<rraXKivat is not expressed by 
erexiste; either the Greek or the Latin 
text hafl Buffered change ; perhaps both. 
The older editora adapt the Latin to the 
Greek tezt, and read anUraxisae. Gbabe 
observes that the metaphor from the 
fermentation of dough should be pre- 
■erved, and for the word in the text he 
propoeefl to read avraye^rrriKdvat. 6ut 
the subject of the verb is aArbr, mean- 
ing Chritt, ir airr^^ referring to ^^iupafxa. 

Henoe avrcarriKivaA, conHitiMe, would 
give an unexceptionable meaning, and 
was most probably the author^s word ; 
although his transUtor read perhape &ra- 
reraXKirai and wrote evexisse, 

' The restoration of the superior 
Sophia to the Pleroma is described 
above, § 3 of this chapter ; that of the 
inferior Sophia, Achamoth or Enthy- 
mesis, towards the close of § 11, when 
she is restored to her consort Soter. 



OR^i.tiy'. ^'^ ra^ ayKoXag Xafioirra tov ^pKrrov, Kai ev^apKmiaairra n- ^ 
4. avTWy Kai enrovra* J\i;i/ aTToAi/eiy toi/ oovKov crovy ocaTroTa, 

KaTa TO prjfia crov ev elp^vrj, tvttov eivai tov Arjjunovpyov 
Xeyova-iVy od9 [o^j iXOovTO^ tov Sarr^/ooy ejiaOe Trjv fierdOea-iv 
avTOv, Kai riv^apKrTfjtre T(p r>vu(a, iVai oia t*;? ev tio tjvay- 
yeXlu) KPjpvaaofievtj^ ^irpocpiiTiSo^, eTrra €Trj ^tera avSpo^ 
i^fjKvia^, Tov Se Xonrbv airavTa yjpovov "jffjpa^ fievova-tj^, ^XP^^ 
ov Tov ^WTrjpa iSovcra iiriyvw avTov, koI eXaXei irepi avTOv 
iraart, (pavepcrraTa Tfjv 'Ax«/^o)0 fifjvvea-Qai Stopil^ovTai, fjTt^ 
irpos oXlyov tSova^a tov ^SieoTrjpa /uLeTa TUiv ^ ^XtKtwTZv avTOv, g. as 

Luc ii. 

Luc. U. 36. 

Simeon autem eum qui in manus suas accfpit Chrisium, et 
gratiw egit Deo, et dixit: Nune ^remittis serwm tuumj Damine, 
sectmchim sermonem tuum inpace^ iy^um esse Demiurgi dicunt, qui 
venieute Salvatore didicit transpositionem suam, et gratias egit 
Bytho. Et per Annam, quaB in Evangelio dioitur septem annis 
cum viro ti^tisae, reliquum autem omne tempus vidua perseverasse, 
donec vidisset Salvatorem, et agnovisset eum, et loqueretur de 
eo omnibus, manifestissime Aohamoth significari dicunt: quae 
cum ad modicum vidisset tunc Salvatorem cum cosetaneis suis, 

^ Grabe remarks that the translator 
agree8 cloaely with the received text of 
the N. T. in supplying Dto. But the 
author manifestly gives the sense of the 
passage from memory, and iustead of 
€ifKbyri<r€ rbv debv exhibits a paraphrase. 

* The translator names the prophe- 
tesa. Stikren corrects the Greek from 
the Latin . But the Greek seems genuine, 
and requires no correction, if we con- 
sider the name to have been subetituted 
by the translator for the sake of per- 

' iiKiKiufrQv. According to Stibbbn 
this word explains the sense in which 
Valentinus uses the term 6/ioyeveTs, 
with reference to the angelic train that 
aocompauied Soter ; L e. oosval 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 ^Xt/ctbn-ai of Soter, 
§ 8 ; but they were an dxdvOiafiA of the 
entire Pleroma, and, therefore, inttr te 
6fioy€v€Ts. Tebtdllian seems to have 
understood the term as having reference 
rather to the source of their emanation, 
the .^k>ns of the Pleroma, AngdoM for 
mtdos, simulacra dominorum, 19, and 
he shews that their homogeneity could 
in no way apply to Soter. Par gemu ; 
ti iiUer te, Jieri potetA; ei vero Soteri eon- 
eubttantivos {amJbigue enim positum m- 
veni) qwje erii enUnentia ejuM inter mteUitet 
cocBquaieet These ^Xticicih-ai dyyeXoi cer- 
tainly recal to mind the i^fiow6fiaw 
dyycXoi of JuSTlN M. Apol. I. 6, upon 
which passage the reader may consult 
if he pleases note 3, p. 84, in my Bid. 
and Theol, qf the Creede. Cf. p. 23, n. 5. 
* It may be observed that remittis is 
found in tho translation of the same 



T«S XoiirtS "Xpopw iravTi fieuovcra iv t^ fiecroTfjTi TrpotTeSe^eTO or!'/'l r;' 
airrovy iroTe xaA«i/ eXevtreTai xai aTroKaTacrrrjcrei avTrjv tij 4 
avTn^ (Tv^vyit^. KaJ to ovofMa Se avTtjg /uLejuLtjvvcrOat viro tov 
^coTrjpog €v T<S etpfiKevar KaJ eSiKaiwOij ff <ro(f)ia airo tZv 
Teicva)v avTijg* xai viro llavAov oe ovtoo^' ^o(piav oe AaAovjuiev 
iv T0t9 TcXetot^. Kai Ta? (rv^vytag Se Tag ivTo^ ir\fjp<a/ULaT09 
Tov TlavXov etprjKcvat (bacrKOvrrtv ^iiri €V09 Sei^avTa' Trept 
yap Tfjg irep) tov ^tov trv^vytag ypa(f)(ov €(f)fj' To /uLvcmiptov 
TovTO fjLcya €(rTiv, eyta oe AcycD et^ Ji^pt^rrov Kat Trjv JiiK- 

18. "ETt T€ [l, Sej ^ltoawfjv Tov ixaOfjTfjv tov J^vpiov 
StSa(rKov(rt Tfjv TrpcoTfjv oySodSa ^ /JL€/uLfjwK€vat avTat9 Xe^ccri, 
XeyovTC^ ovTon^ ^I(aavvfj9 6 /uLaOfjTfj^ toO lS.vpiov /3ouXo/xei/o( 

pofitero omni tempore perseverans in medietate, sustinebat eum, 
quando iterum veniat et reponat eam suae conjugationi. Et 
nomen autem ejus signifioatum a Salvatore, in eo quod dixerit : 
Jtutificaia est Sapientia a JUiis eju» : et a Paulo autem sic : i^uc. vii 35. 
SapietUiam autem loquimur per/eetis, Et conjugationes autem icor.ite. 
quse sunt intra Pleroma Paulum dixisse dicunt, in uno osten- 
dentem; de ea enim conjugatione, quse est secundum hanc 
vitam scribens ait : Hoe enim mysterium magnum est; dico autem epIl v.39. 
tn Christo et Ecdesia. 

18. Adhuc autem Johannem discipulum Domini docent 
primam ogdoadem, et omnium generationem significasse ipsis 
dictionibus. 'Itaque principium quoddam subjecit, quod primum 

text, IV. 15. At p. 71 alflo, in quoting 
Luhe iz. 60, d^et is rendered RemiUe. 

^ hri Ms. A contrast is drawn be- 
tween the av^vyUu in common life and 
those within the Pleroma. The ^on 
Ecdegia represented the entire body, 
probably, becauM each .^n was a Ple- 
roma, and the iEons were all *EKK\rjalcu. 
See p. 44, n. 1. Cf. p. 78, 1. 6. 

' It haa generally been oonsidered 
that the Latin Yersion, et amnium gene- 
fotionem, ia redundant. I am inclined 
rather to suBpect a loas of the words koX 
rV Twr v4rru9 y4pwuf, fnsm theGreek; 
becauae of the Valentinian comment on 

Hdrra hC airrov iyhftrOf as appears a 
few lines on ; as Neandeb says, Gtnel' 
Uche Entwickdung d. Onott. SysL p. 102, 
Ver Logos wurde Uraache der OestaUung 
und des Dateynefur alle folgtnde JSonen. 
It may be open to conjecture, however, 
whether omnium doee not represent 
^onum, KoX rV t^ aliljviav yiucaiv. 

' The veraion is defective and may 
be made good from the translation of 
B1LLIU8, by replacing Itaque with tha 
words UisfMt verbit utentea; Johanneg 
Domini diacipulue, rerum omnium ortum 
esoponere eupiene, juxta quem PaUr omnia 



WB.i.i.i8. elirelv Ttjv twv oXodv ycveatv, KaO' ^v Ta iravra irpoe/SaXev o 

If ASS I viii TT *»/ * f/\ \ ^ /1*»^'* 

5. ilaTtjp, ap)(fjv Tiva vTroTiderai to irpcoTOv yevvrjuev vtto tov 
0€o5, ov [o~\ Sij Ka\ Yiov ^ovoyev^ Ka\ Qeov K€K\rjK€Vy ev w 
Tct iravTa 6 YiaTrjp " Trpoej^aXe (nr€p/JLaTiKS>9» 'Ytto Se tovtov u. h. 
(brjari Tov \6yov Trpo^^pXrjcQaiy /caJ €v auroJ Trjv oXrjv ^twv 
AidvcDv ov(TLaVy fjv avTOf: v(TT€pov €iJL6p(f)0D<r€V 6 Aoyoj. 'ETTei 
ovv TT€p\ irpooTrjg y€V€<r€(t)9 Xcy^i, Ka\S>^ airo Trj^ ^p^X/l^y 
TOVT€(rTL Tov ^ 0eo5 Ka\ Tov \6yovy Tfjv SiSa(rKa\iav TTOi^iTar 
\€y€i d€ oi/Tftjy JCii/ apj^iy rjv o JVoyog, Kai o JVoyo^ rjv irpo^ 
Tov 0€OJ/, Ka\ Q€o^ j|i/ 6 Ao^yoy ovto^ ^v €v ap-^^rj irpo^ tov 
Q€6v, Ilp6T€pov Sia(rT€i\a9 to. Tpla, 0eoi/, Ka\ ^A.p')(rjVy Ka\ 

factum est a Deo : quod ^etiam Nun voeat et filium: et uni- 
genitum Domini vocat, in quo omnia Pater ^praemisit [^. emi- 
sit] seminaliter. Ab hoo autem aiunt Verbum emissum, et in 
eo omnem iSonum 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. i. 1, 2. sic : In principio erat Verbum, et Verbum erat apud Deum^ et 
Dem erat Verbum: hoc erat in principio apud Deum. Prius 
distinguens in tria, Deum, et Prineipium, et Verbum, iterum 

* Afl Nkander expresBes it, p. loi, 
tn wdchem der Vater AUea dem Keime 
nach axts sich erzeugte; but the author 
is speakiug of the spiritual seed, or 
yvQffis, the substantive life of the Ple- 
roraa, see note i, p. 53, rathcr than of the 
eeed of all created substance. The Ple- 
roma was the ideal of the universe. The 
reader will have remarked that the high- 
est gift that Mon or created being could 
receive was that fjMfxfxaan «card yvQaiv, 
that was derived through NoOs or Mofo- 
ycy^i from Bythus, as a spiritual seed. 

* Ka2 6 fih' fieivai fwvoyev^s Tlbs els 
rov KbXirov rov \\arp6i r^v iv0^fi7j<riv 8tA 
rrji yvilxretai i^rfyeirai roh aiio<TiVf ws 
&I' Kal VTTO rov KdXirov avrov •wpo^i}- 
Beii. Didaic. Or. § 7. 

' The translator gives the synonym, 
Filiiy by way of gloss. 

* The translator evidently read d 5^ 

Kal Xw Kal Tlbv Koi /jjovoyevrj Oeov KixXrf- 
K€v. The Didasc. Or. indicatea fjumoy- 
€vrj Sebv to be the tnie reading, dpxh" 
y6.p rbv Movoyevrj Xiyovcif 6v koI B^ 
rrpoaayoptveffdaif ws Kal iv rotf i^rjs 
AvriKpvs Oebv airrbv brjKoi Xiytav, b fiavo- 

yev^s debi (Syi*. 0€ov jOT-^ |^|.Kft^) 

6 tiSv eis rbv Kb\rrov rov Warpbs iKetvos 
i^rjyiffcaro. Tbv di Abyov rb» iv r^ ^XV} 
rovrov rbv iv r<p puovoyevel, iv r<p v<f Kcd 
ry &\ri0€ig. firfvdei rbv ^purrbv rbv XA^or 
Kal ri}v ^wiji'' 60€¥ elKbrtas Kcd avrbv 
\iyeij rbv iv ry Qe^ r<f N<p 6vra. § 6. 

" Grabe, I think, ia right in hia 
conjectural reading enii»it; if the pre- 
ceding word were abbreviated premisii 
would easily be written for Pr emitit. 
The Ardndel MS. has dimitit; and 
here the uncial character E, througfa 
the fading of ink in the light central 
stroke, may have been mistaken for D. 



Aoyov, TrdXiv avra kvoiy Iva Ka\ t^v Trpo^oXriv eKarepcov q^} i'l 
avTcov oeii^ff, tov t€ liov Kat tov JVoyov, Kai tijv irpo^ aAAiy- &. 
Xoi/y a/xa, Kai Ttjv irpog tov TlaTcpa evcocnv, 'Ei/ yap T(p 

aTpiy Kai €K Tov llaT/009 »7 OLpx^^ L ^^ ^/^X?^ "^J '^^' ^*^ ''"''^ 
^PX^^ o Aoyoy. KaXwy o?i/ eiTrev 'Ei/ a^x*^ ^" ^ Aoyof ^v 
'yajD ev tw iio)' #rai o Ao^yo? lyv Trpoy toi' Ueoi/* Kai yap fj 
apX^' #raJ Oeog ^v 6 Aoyoy, a#roXoj/0ft)9 • ^to yap e/c 0eo(/ 
yevvrjOev, Geoy €<mv* oSto^ ffv ev apxp irpog tov Oeov 
eSet^e Tfjv t?? TrpofioXijg Ta^iv iravTa Si^ avTOv eyevcTO, koi 
j^wpjf avTOv eyeveTO ^ovS ev wacri yap T019 nier avTov 
AiSxri fiop(p^9 Kot yeverretos a?Tio9 6 Aoyo^ eyevero, 'AXXa 
o yeyovev ev avTtp, (pfja^i, (u>rj ecrTiv evvaoe Kai ^avlvyiav 

ea univit, uti et emissionem ipsorum utrorumque ostendat, id 
efit, Filii et Verbi. et eam qusB est ad invicem simul et ad 
Patrem unionem. In Patre euim et ex Patre principium, in 
principio autem et ex principio Verbum. Bene igitur dixit, In 
prineipio erat Verbum; erat enim in Filio : Et Verbum erat apud 
Deum: etenim principium. Et Deus erat Fi^r&ttm, consequenter; 
quod enim ex Deo natum est, Deus est. ffic enim erat in prin- 
eipio apud Deum, ostendit emissionis ordinem. Omnia per ipsum joh. i. 3. 
/acta sunt, et sine ipso /acium est nihil, Omnibus enim iis qui 
post eum sunt iGonibus, formationis et generationis causa Ver- 
bum factum est. 8ed quod /actum est in eo, inquit, vita est: 

* Bene nciandum hoc, sivt Irenari 
nve ValenHnianorum, axiom^i, per quod 
vera Deitae Ckristi, utpote ex hypostasi 
PatriM geniH, probari potest. Gbabe. Ex 
eo enimf quod Principium esael apud 
Deum, VaUntiniani coUigebanty Verhum 
guoque apud Deum esse, quia Verbum in 
PrincipiOf id est Filio, juxta eorum pla- 
ciia existebat. Ibid. And Massuet, Ex 
eo enim, guod Verbum esset in principio 
et ex principio, condudd>a/nt Verbum 
e$se apud Deum, quia Principium, i. e. 
Pilius Deus est. 

■ oW (f. The Valentinians were 
not peculiar in cloeing the period with 
these wordB ; some of the Catholic fathers 
exhibit the Bame defective reading, as 
indeed doeR Ibmvmvh, t. 19, 11. 7, ttt. 8, 

&c. Upbs ii Todi rV ^^P^ Aldnnav dva- 
TrXdurairrai h av^lais /ivOoXoylay, Kal 
olofjJvovs vrb NoO koI *A\ij6€lai xpojSc- 
pXijaOai X670V koI i^v, o{/k dirlOavov koX 
TaOra diropijaai. TIwj yiip ij Kar* airrodi 
(TiJftryoj Tov \byov fwJ) rb yey ov4vai iv 
T(fi (Tuflryy Xa/x/Sdvei ; & y4yov€ yb.p, 4*^^* 
iv aOn^, brfKov&ri T(p Tpo€ip7ifUv(p Xby^fJ, 
^uf^ ijv. Obiq. Tom. Tn. Comm. in Joh., 
also S. Cybil Al. in Jok., S. AuonsTiN, 
Tr. r. in Jok., &c. 

3 av^lav. 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 texthave 
read o^ufkry/af ifivrjfA&vcvc^i The same 
Valentinian notion 'ib repeated in the 


o^R*i'/*il* ^M^^vo^c* To /x€i/ yap oXa, €(f)tjj Si aurov yeyevtjcrOaij ^rriv Se 

MAS& l' vUL V^» »'^A*' «^»» »^ / ^ / ♦% 

5 • r ci)^v ev oirrft). Ai/ti; oyi/ jy €v avT<p yevofjieyrj oiKciOTepa €<mv 
iv avT^ T&v Si* avTov yevo/Jievwv avveari yap avTfpy icoi St^ 
avTov Kap7ro(f)op€i' hreiSij yap hrKJ^epeiy koi fi ^(W^ ^v to ^(f)w^ 
tS)v avOpdircoVy Avdpcoirov eiTriov apTi, koi Ttjv 'E#c#cXj;o*/oi/ o/uLai)' 
vifjiw^ T(p ^Av6p(i7r(p €fjLfivv<T€Vy oTTwy Sia Tov ei/09 6v6/JiaT09 ^ ** 
SfiXdcrtj Trjv Tpf^ (rv^vyia^ Koivcoviav, 'E#c yap tov Aoyoi; Ka\ 
Ttj9 Zft)J79 "AvOposTTO^ ylveTai Ka\ 'Eic^cXjytr/o. ^cSy Se eiire tS>v 
avupa^TTOov Trjv J^corjv, oia to Tr€(pcoTi(ruai avTov^ vir avTrjg, o otj 
icTTi fJL€jULop(f>co(r6ai Ka\ ire(pav€pco(r6ai, Tovto Se /coi o IlovXoy 
Xeyer Tlav yap t6 dyavepov/ULevov (f)cog ecrTiv, 'ETrei toIwv 
i(f)av€p(0(r€ Ka\ iyevvrj^re t6v T€ Av6pco7rov Ka\ Trjv ^lEjKKXrjcriav 
rj /jcorj, (pco^ eiprjcruai yeiprjTaix avTcov. Z^a(pco9 ovv deorjXooKev 
6 ^lcoavvrj^ Sia to)i/ \6ycov tovtoov, Ta Te oXXo, icoi Trjv 
TCTpaSa Trjv SevTcpav, A6yov Ka\ Zo^rjv, "Av^pooirov Ka\ 'E/c- 
K\rj(rtav. *AXXa jjirjv koi ttjv vpcoTrjv ifjirjvv^re TeTpaSa* SirjyoiH 

hic enim syzygias manifestavit: Omnia enim, ait, per ipmm fa(^ 

sunt, vita autem in ipso. VLasc ergo quse in eo faeta 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. ^ Hominem autem nunc et Ecclesiam simili nomine 

significavit, ut per unum nomen manifestet syzygise 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. 13. Paulus dlcit : Omne enim quod mani/estatur lumen est. Quoniam 

syr. |I^ igitur vita manifestavit et generavit Hominem et Ecclesiam, 

. lumen dicta est eorum. Aperte igitur manifestavit Johannes 

per sermones hos, et alia, et quaternationera secundam, Logon 

et Zoen, Anthropon et Ecclesiam. Sed et primam significavit 

tetradem. Narrans enim de Salvatore, et docens onmia, quse 

Didatc. Or., 6 yiyovev iv airr^ ry X67<^, life or ^^cX^eto, among the namber of 

i^ rjp i) ff^l^oi' hih KcU <f>7f(rip 6 Kijpios, things create. 

lyvi) ctfu rj ^uyfi. § 6. ^ 6 di iv Tavr&rrrri fiwoytyijs, oC 

^ Mabsubt reminds hia reader that <cor A SOyafw ididaraTov 6 aurr^p iwtpyu, 

the Macedonians or Pneumatomachi oMt i<m rb 0wj Tijf iKKXrftrlas Trjt xpd- 

adopted this Valentinian view of the Tepw h ffKiyrtp koX h dypolgi olknfs. 

Bame text, that they might include the Didaac. Or. § 8. 
Holy Spirit, with them a mere spirit of ' The MSS. have JIomine$. 



fievo^ yap Trept tov ^wT^po^, Kai Xeywv iravTa Ta €kto9 tou ^^i'l'i^ 
TrAfipoDfJLaTO^ 01 avTOV fj.efjiop^pcocruaiy Kapirov eivai (pijcTiv 5. 
avTOV ^iravTO^ tov TrXrjpco/jLaTO^. Kai yap (pw^ eipriKev avTOV 
TO €v Tfj a-KOTia (l>aiv6/JL€V0Vy Koi fjifj KaTaXrjcpOev vir avTrj^y 
€Tr€iirj iravTa to ^yevofieva €K tov jrdOov^ apfiocra^ ffyvofiQff 
inr ^airri;?. iVa/ viov oe, Kai aAfjUeiaVy Kai layfjv \eyei axrrov 
Kai Xoyov crapKa yevofievov ov Tify So^av iOeatrafieda^ ^pl^^h 

Kai ffv ff ooca avTOVy ^oia ffv fj tov fiovoyevov^, rj viro tov 
i. TraTpo^ SoOetcra avTtf, ^irXi^prj^ "^faptTO^ Ka\ aXrjOeta^^ A^cyet 

extra Pleroma sunt, per eum formata, fructum quoque eum 
esse dicens intra Pleroma. Etenim lumeti dixit illum qmd in 
tenebris lucet, et non comprehenditur ab eis, quoniam omnia quse 
faeta sunt ex passione formans, ignoratus est ab eis. Et Filium 
et Veritatem et Vitam dicit eum, et Verbum camem factum : 
cujus gloriam vidimus, ait, et erat gloria ejus qualis erat uni- 
geniti, quae a Patre data est ei, plena gratia et veritate. Dicit 

^ voPThn is undoubtedly the true 
rettding; the Valeiituiian Soter being 
an emanAtion from the coUective Ple- 
roma, see end of § 4. The translator 
read hrin* 

■ -yo'. iK rov rddovt, i. e. the forma- 
tion of matter and material objects from 
tbe pamon of Sophia. 

' airr^, rrjt ffKorias sc, that is, all 
ihAt was not of the Bpiritual seed, for 
80 ij aKvrla ia interpreted in the Didaae. 
Or.f KoX ii {fKorla airrbv ol icarAa/3cv, ol 
drotrrar^arm, koI ol \oiinA tCjv ivOpdy 
irwr, o6k tyvwroM airrbv, koX 6 Odyaros 06 
Koricx^ o-Mv, § 8. Hence, perhaps, 
the tranalator expresses that which he 
knew to be his author'8 meaning rather 
than hifl exact worda when he renders 
^* adriji twice by ab eU. 

* There \b Bome heretical significance 
in this altCTation from Cn to ofd "ffv ii roG 
Mor. For the Yalentinian Zarr^p upon 
earth wbb 6 irpwr&roKot *lrjaovs of whom 
it was said S. John was speaking ; but 
in the Pleroma he was 6 /lovoyeirfis, as 
the Dida^e, Or. sUteB § 7, 6 d^ iv 
ravda d^els oix tri /AOMrycy^, dXV wt 
AUnvyeH^ irpdt rov droffr6\ov wpoaayo- 

pei^erai* dS^ap u)S MovoycroDt' Sri eh Kal 
6 ai^rds (iJv iv fiiy r^ KrUrei rpdrr&roKbi 
ioTt» 'Irjffovs, i» ik r\ripit)fiari 'M.ovoyar^i. 
^ r\iiprjs. The Valentinian, as Grabb 
shews, did not stand alone in referring 
thifl word ungrammatically to i6^ay in- 
stead of to \6yos ; he cites S. Ctr. Al. 
and Theophtlact. It would seem that 
this entire passage, from the first refer- 
ence to the opening of S. John'8 Gospel, 
introduced with the words X^oi^ej 
ovTias, to the end of this section, is quoted 
from the writings of the Valentinian 
Ptolemaus. The misquotationsof Scrip- 
ture are marked with a fprfffl, and in the 
present instance error is exposed by the 
production of the exact words of S. 
John. The genuine text, therefore, with 
its prefatory X^ei Si ovrus, ifl parenthe- 
tical ; just as in the outset the Valen- 
tinian perversion of the Apostle^s words 
is first given, and the text itself is then 
added parenthetically, X^et di ovrcos, 
hf dpxv iJ»' ^ A670J, K.r.\. The reader 
will alao observe the paraphrase of the 
words rapii rarp6s, whereby the glory 
of the Only Begotten, i. e. his modal 
Bubsistence or yytoffis, p. 53, n. i, and 




oWiLia ^e ovTCO^' KaJ o \6y09 <^a/)^ eyeverOy Kai ea-Kiivaxrev ev 
MASs.i.viu. ^^-^^ /cai eOeaa-djULeOa riiv So^av avrou, So^av iy /lioi/oYcj/o?? 
Tra^a IlaT^oy, TrXi^pij^ yapiros Ka\ aXfjOela^' ^Ajcpi^w^ 
ovv KOi Ti/v TrpwTfjv e/jLi^vvore TcrpaSa' * IlaTe^a eiirwv, u. « 
Koi ^apiv, Kal Tov Moi/oyei/^, koi ^AXi^Oeiav. OvToog 6 
^luxxvvrj^ irepi t^? irpurrfi^ Ka\ fxrjTpo^ tZv oXcov Aicdvcov 
oySoaSog eiprjKe, TlaTepa yap etptjKe, koi ^apiv, Ka) Movo- 
yevfj, Ka\ '"AXi^deiav, koi Koyov, Ka\ Ziooijv, Ka\ "^AvOpwTrov, 
Ka\ ^EKKXfjcriav^. 

19. *Opag, ayairrjTe, Ttjv /JiedoSov, ^ oi ^pwixevoi (ppeva^ 
iraTOv<riv eavTOv^, eTTfjpedl^ovTe^ Ta9 ypa^pa^, to TrKda-fjLa 
avTcov e^ avTUfV crvviaTaveiv Treipdjuievot» Aia tovto yap koi 

Joh. i. 14. 

autem sic : Et Verbum caro /actum est, et hahitavit in nohis, et 
mdimus gloriam ejus, gloriam quasi unigeniti a Patre, ^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 JBonum ogdo- 
ade dixit. Patrem enim dixit, et Gratiam, et Monogenem, et 
Veritatem, et Verbum, et Vitam, et Hominem, et Ecclefiiam. 
Et Ptolemaeus quidem ita. 

19. Vides igitur, dilectissime, adinventionem, qua utentes 
seducunt semetipsos, calumniantes scripturis, fictionem suam ex 
eis ^constare annitentes. Propter hoc enim et ipsas eorum ad> 

not his very substance was derived from 
the Fatber. 

^ HaTipa, i. e. Bv66v ' Xdptv, i. e. 
XiyTffv. § I. It ifl evident therefore that 
the western Yalentinians included By- 
tbus and Sige in their system of thirty 
JEfOna. It will be seen in the sequel that 
the Eastem brancb of this heresy ad- 
hered more closely to the original notion 
of Valentinus, and treating Bythus as 
the Monad, and Sige as a mere negation, 
made up the number of thirty by sub- 
stituting in their place Christ and the 
Holy Spirit ; these two ^^Eons were in- 
duded in the Pleroma, and such a mode 
of enumeration very likely ezpresses the 
original conception of the heresiarch. 

• Suppl. Kal 6 fikv ITroXefiaios ovrm, 
whose words have becn quoted through- 

out this section, excepting only the two 
first lines and the parenthetical texts. 
Ptolemy and Heracleon were the chief 
teachers of Valentinianism in the West, 
and in the East Theodotus, Axionicus, 
and Bardesanes, who, however, w styled 
raore justly the precursor of Maniche- 
ism. HiPP. PhU. VI. 35. 

* Plenum, Mab8UEt'8 reading is con- 
firmed by consent of MSS. in V. xviii. 2. 

* cwislare, confiart would make a 
better sense if the Greek agreed. The 
Ogdoad as forming an even number was 
feminine ; the even numbers, accordiDg 
to the Pythagorean notions so manifestly 
adapted by Valentinus, were consi- 
dered to involve the feminine idea, as 
the oddnumbers were deemed masculine. 
So H1PPOLTTU8, speaking of the Pytha- 




avTO^ [auTagj Trapedefiriv avrZv ' ra^ ^e^ei^, Iva i^ avrZv ^g* J- 1- }J' 

KaTavofirrfi^ Tiv iravovpyiav Tiy? fJLeVooeia^y xat tijv irovnpiav . 

T^f irXavtj^. UpSiTOV /jl€v yap ei TrpoixeiTO ^ltaavvif T9jv avw 
oySodSa /ULfivvtreiVy t^v Ttl^iv dv TeTfiptiKei Tfj^ ttjoo/SoX??, koi t-^ i^nnamu 
T^v TrpdoTfiv TCTpdSa (re^atrfiiwTdTfiv ovaravy KaOco^ Xeyovtriv^ 
€v irpwTOi^ av TedeiKei T019 ovofJLaaiy Ka\ ovTtog ^ eireTev^Ofi Tfjv 
SevTcpav, Iva Sia t^9 Ta^etog tZv ovojuidTwv fi Ta^iy Sei-^^O^ 
Tj}V 6ySodSo9' Koi ovK av fxera toctovtov SidaTfifiaf 009 ck'* 
XeXfitr/jLcvo^, eireiTa ava/JLvrifrOeig, eir^ €<rj^dT(p TrpiOTfi^ epic/JLVfiTO 
TerpdSo^, ExeiTa Si Koi toj av^vyia^ (rfi/j.avai OeXtov, koI to 
Tfj^ ^EKKXficriag ovk av irapiXnrev ovo/jLa' aXX fi koi iir] tZv 
XoiTTwv av^vyiZv ^pKeaOfi T17 tZv appevwv Trporrfiyoplcfy 6/jloi<o9 
Swa/JLevwv KaKeivaov awviraKOvetrdai, *iva Ttiv evoTffTa Sia 
irdvTwv ^ ire(^vXaK(i^' \mtppL tn el tS>v Xonro)v Tay <n;^i5*you9 

poeai astotias et dictiones, ut ex eis consideres malitiam inven- 
tionis et nequitiam erroris. Primo enim si propositum esset 
Johanni, illam quad sursum est ootonationem ostendere, ordinem 
custodisset utique emissionis, et primam quatemationem, cum 
sit venerabilior, quemadmodum dicunt, in primis utique posuis^ 
set nominibus, et sic adjunxisset secundam, ut per ordinem 
nominum ordo ostenderetur octonationis : et non utique post 
tantum intervallum quasi oblitus, ^deinde commemoratus, in 
novissimo primaB memoratus fuisset quatemationis. Deinde 
autem et conjugationes significare volens, et Ecclesise non prse- 
termisisset nomen; sed aut et in reliquis conjugationibus con- 
tentus fuisset masculomm appellatione, similiter cum possent et 
illa simul subaudiri, ut unitatem per omnia esset custodiens; 

gorean Tetnd aajs, *Api$fibs yiywe 
wfHirrwt dpxhf ^^P i<rrhf iv, d6f>urros, 
dKordXiiwTOf, (x^ ^ iavrQ irdirras Toift 
Hr* dwttpcm SwafUpovs iXBeiy dpiOfjLo^s 
Kard r^ rX^of . Twir 8^ dpiB/iQw dpx^ 
7^ore KoB* {nrharoffw ^ wpitrrtj fu»di, 
ifrct i<rrl fuivds dp<niiff YcmiMra warpiKiai 
wdrras rods dXXous dfH0fio6s. Ae&rcpop 
il 9vds ^rfKvs dpiOfjAs, 6 Si a^df koI 
iprtos inrb rQnf dpiBfirfTiKQv iraXetrai. 
Tplrctf 1i Tfuds dpidputn dparfif, o^ros koL 
T€piaabis inrb rwif dfndfirjTucC^ vevofu>04- 


riyra* KaXeiaBai, 'Eirl rroffi Si roOrois ^ 
rerpds dijXvs dpiOfibs, 6 Zi airrhs koX 
dprtos «caXetrat 5rt B^\vs iffrlv, PhU. i. 

^ Suppl. rds rexydf KaL Of. Int. 

' For iirei^e^Ori Gbabk propoaes io 
read ^e^ei^irec, and Mabsukt ^^^ev^e. 
It ifl more probable that irre^^Bri op 
il hevripa waa written originally. 

* MS. Glermont, dtirt reeommemo^ 
rattu, which reading Beems to embrace 
the elements of theseveral varuE lectioruM, 
deinde romm. and de re comm. 


^RI*I*Wl 'f^^TcXeye, Kal T^P TOV ^AvOpWTTOV dv fJL€/JLflVVK€t (TV^VyOVy 

* Kai ovK av a(pfjK€v e/c fxavT^ia^ rifia^ Aaixpav€iv TOvvojJia airriy?. 

^avepa ovv j} Ttjg e^i/yijtrfwy ^ TrapaTroirja-i^. To? 'ya^ ^IoDavvov 
€va Q^ov iravTOKpaTopay koi cva /JLovoy^vij XpioTov ^lfjarovv 
KfjpvacrovTog, Si ov Ta iravTa y€y ovcvai Xcy^iy tovtov vlovyLu 


TOVTOV <bw£ aXfjOivov (jxoTilCovTa iravTa avQpunrov, tovtov 

k6(T/JL0V irOlfJTfjVy TOVTOV €19 TCL tSia cKfjXvOoTa, TOVTOV 

avTov erdpKa y€y ovoTa, Ka\ etTKfjvwKOTa ev fjfuv' ovtoi 
7rapaTp€irovT€9 KaTa to TTiOavov Tfjv €^jiy^(riv, aWov /jlcv 
Tov M.ovoy€v^ OcXovaiv elvai KaTa ttjv irpofioXfjVy ov Sij Kal 
^ap-^ffjv KaXovcriv, aWov Se tov Sarr^^a yey ovivai OiXovai, 
Kai aWov tov A^oyov ^viov tov Moi/oyevoi/j, Kai aWov tov 
Xptcrrov €19 hravopOiotriv tov ir\fjp(o/jLaT09 'irpofi^/SXfj/Aevov o.o. 
Koi €V eKaoTOV tZv €ipfj/uL€V(av apavT€9 airo Tfj9 aXfjd^la^, 
KaTayjpfj<raiX€voi T019 ovo/uLaa^iv^ ei9 Ttjv iSlav inroBerriv fient' 

aut Bi rellquorum conjugationes enumerabat, et Anthropi, (id 
est, Hominis) utique manifestasset conjugem, et utique non 
remisisset de divinatione nos accipere nomen ipsius. Manifesta 
igitur expositionis eorum transfictio. Johanne enim unum 
Deum exponente [/. Omnipotentem], et unum Unigenitum 
Christum Jesum annunciante, per quem omnia facta esse dicit, 
huno Verbum Dei, hunc unigenitum, hunc factorem onmium,hunc 
lumen verum illuminans omnem hominem, hunc mundi fabrica- 
torem, hunc in sua venisse, hunc eundem camem factum, et 
inhabitasse in nobis: hi transvertentes secundum verisimilem 
[verisimile] expositionem, alterum quidem Monogenem volunt 
esse secundum emissionem, quem scilicet et Principium vocant : 
alterum autem Soterem, (id est, Salvatorem) fuisse volunt, et 
alterum Logon, (id est, Verbum) filium Monogenis, (id est, 
Unigeniti) et alterum Christum ad emendationem Pleromatis 
emissum : et unumquodque eorum quae dicta sunt auferentes a 
veritate, et abutentes nominibus, in suam argumentationem 

^ irapairolrfffis, the preposition having ' Monogenes was called the Son of 

its peculiar force, conyeya the notion of Bythus, but we do not find elsewhere 

peryerBion, e. g. vain Jiclion. Compare that the Word was derived by Va- 

the last wordfl of § 20, p. 89. lentinus from Monogenee by filia- 

' BythuB was the wpoapxi ; NoDs^ the tion ; it is perhaps the author'B own 

reflex of BythuB, was called dpx6- ^ § > • inference. 




veyKaVj wtrre kot avrovg iv toU toctovtois tov ^ltodvvrjv rov ^^i-^-lS" 

K.vpiov ^ltjcrov ^ptOTTOv fxveiav ^sujyph /iifj av~\ TroietcrOau Ex 

yap TlaTepa elprjKe, Ka\ XaptVy Kai M.ovoy€Vf}y Kai ^AXiiOetav, 

Kot Aoyovj Ka\ Zw^v, Kai "A.vQptairovy Ka\ ^EKK\tj<Ttav, /cara 

T^v eKetvtiov viroOeatv irep^ r^? Trpwrrj^ oySoaSo^ etprjKeVy ev ^ 

ovoeirw i^ov^y ovoeiria J\.pt(rTO^ o tov iwavvov otoaaKaAo^. 

Oti Se ov irept tS>v (TvXvytZv airrSov 6 ^AiroaToXog etprjKev, 

aAAa Trepi tov ]\vptov rj/jLcov irj<rov Ji.ptcrTOVy ov Kat Jxoyov 

otSe Tov 0€ot/, ai/T09 ireirotrjKe <f>av€p6v, *AvaK€(j)a\atovjjL€Vo^ 

yap irept tov etprjfxivov avr^ ' avta cv ap^^^rj Aoyovy iire^rjyetTar 

Kai o Aoyo^ cap^ eyei/ero, koi icTKfjvtjixrev iv rjfitv, Kara Sc 

Tfjv iK€tvwv vTToOefrtVy ov'^ 6 A6yo9 ^^p^ iyivero, 09 ye ovSe 

^XOi TTore iKTog TI\rjpco/j.aT09' aWa 6 Trj^ ^ otKOVOjxta^ fxera^ 

y€viaT€po9 Tov A6yov ^iWTfjp, 

transtuIeruDt : 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- 
stolos dixit, sed de Domino nostro Jesu Christo, quem et Ver- 
bum Bcit esse Dei, idem ipse fecit manifestum. Recapitulans 
enim de eo Verbo quod ei in principio dictum est, insuper ex- 
ponit: Et Verhwn carofactum est^ et inhabitavit in nobis. Secun- 
dum autem illorum argumentationem, non Verbum caro factum 
est, quod quidem nec yenit unquam extra Pleroma : sed qui ex 
omnibus factus est, et sit posterior Verbo, Salvator. 

^ drtf. The omisnioii of any equi* 
valflot for this particle in ihe Latin 
rernsm, makes it doubtfiil whether the 
word ought not to be omitted in the 
Greek. The writer, however, is con- 
traating the two paflsages, wherein it is 
firrt (dvw) predicated of the ASyot that 
He waa ^ ifiXV» ^<^ gabBeqnently, that 
viL^ iyiwrro, and, by a oomparison of 
the two, he deduoes the proof that the 
aame Logoe which was in the beginning 
was also incamate. 

' oUoifOfdat, How is the Grreek here 
to be harmonised with the Latin ? Gbabi 

supposes that EpiPHAinus has preserved 
the genuine words, and that the trans- 
lator, taking an unusual degree of lati- 
tude, has rendered them freely. Mab- 
BUBT takes just exception to this mode 
of settling the difficulty, as being wholly 
at yariance with the close spirit of the 
translation. Stieben launches out into 
an irrelevant discussion upon certain 
phases of Valentinian error, but leaves 
the difficulty unsolved. That either the 
text or the transbition is faulty is cer- 
tain; perhaps both. Billiub corrects 
the Greek to the Latin, and proposes, 

6 — 2 



'oR!i'i**io' ^^* Madcre ovv avofp^oi, oti ^ltja-ov^ 6 Tradiop viripu.i 

^/Jiosv, o KaTaa-Kfjvaxra^ ev ij/JitVf ovTog avT09 ecTTiv o JVoyo^ 

Tov Oeov, E/ /xev yap aWo^ t«9 twv Aidviav virep t?s* fjfJiZv 
avTVdv (TVOTfjpia^ ^^P^ iyevcTO, eiKO^ ^v irepl aWov eipfjKcvai tov 
^ ATTOiTToXov, Ei ^e o Aoyo? 6 Tov IlaTOoy o KaTa^a^y avTog 
icrri Kai 6 ava/3a^, * 6 to5 /ulovov Qeov jjLovoyevrj^ v/oy, /caTa ttjv 
Tov TlaTpog evSoKiav crapKwdeh virep avQpdirooVy ov irepi SlKKov 
Tivo^y ovSe irepi oySodSo^ tov \6yov ^ ejuLTreTrolrjTat, aXX' i/ 
xeyoi TOi; ]\vptov irjcrov J\.pt(rTov. Uvoe yap o IVoyo^ kot 
avTOv^ TTpofjyovfjLevcog (rap^ yeyove. \.eyovcrt Se tov ^LwTfjpa 

20. Discite igitur insensati, quoDiam Jesus, qui passus est 
pro nobisy qui inhabitavit in nobis, idem ipse est Verbum Dei. 
Si enim alius ex iOonibus pro noBtra salute caro factus est, 
sestiroandum erat de altero dixisse Apostolum. Si autem Ver- 
Bph. iT. 10. bum Patris qui descendit, ipse est et qui ascendit, ab uno Deo 
unigenitus Filius, secundum Patris placitum incamatus pro 
hominibus, non de alio aliquo, neque de ogdoade Johannes 
sermonem fecit, eed de Domino ^Jesu Cbristo. Neque enim 
Verbum secundum eos principaliter caro factum est. Dicunt 

instead of 6 r^ oU., to read h iK Tdrruy 
yeyointis. Massuet combineB both Greek 
and Latin, thus, 6 ix xdmop yeyovCn, 
Kol Tfjt oIk. But maj not the translator 
have rendered the Greek term otKovojda 
in this place by cxconomia, aa is uflual 
with the Latin &ther8, Tkbtullian 
especially f If so, I would propoee an 
alteration both in the Greek and in the 
Latin, e. g. dXX* 6 r^ olKo»oijJ.q, yewdficyos 
ijfre fjLerayafiarepos «c.r.X. Sed qui econo- 
miu (mendose, ex omnibus) factus, et tii 
[i re] posterior, &c. For an exphination 
of the diapenBoiional aur^p the reader 
is referred back to § 1 1 ; he may oom- 
pare also the next section. 

^ The translator for 6 reads dxb, 
which, in fact, gives a heretical cast to 
the wordfl. To say that the Word de- 
soended from the only God, would be to 
advanoe a statement with which ahnost 
every heresy but SabellianiBm would 
■ymbolise. h rov fjUnfov OeoD expresses 
as closely as drh r. /t. 8. that the Word 

ifl of the only God, and is the negation 
of the Gnostic notion that the Soter 
was a joint emanation trom all the JEods 
of the Pleroma. With regard to the 
words adduced from ^h. iv. lo, Yalkn- 
TINUS also assigned to them their Catho- 
lic interpretation. In the Didase. Or., 
after it had been said that the same pri- 
mary emanation was called Monogenes 
in the Pleroma, but Jesus, the first* 
begotten in creation, it is added, h U 
a<>r6s ^o-rt rouovTOi iSv iKdarip, oHos K€Xt^ 
pTfaOai Si^arot* KaX oithiroTt rov fiebfOM- 
Tos h KaTopds ficfU^eTai, ^y^i yhp h 
drdiTToKos, h yhfi dya/9df airrhs irri Kol 
h KaTo^ds. § 7. 

^ The translator adds Johannei. 
Scripture is so frequently cited by a 
mere 4*V<^^» that in all probability the 
author's name was omitted in the ori- 

' These names are restored to the 
Greek order, on the authority of the 
Arundsl MS. 




€vSv<ra(r6ai ^ aSofia y^v^^iKOv €k T^g oiKovo/uua^ KaTecrKevaa/jiivov ^5*1^1?' 
^apprprtp irpovoia^ irpog to opaTOV yevetrOaif Ka\ xf/^iyXa^iyToi'. 
^pq o€ eoTTiv ri ap^j^cua e/c tou •)(ou KaTa tov Aca/A jy 
yeyowia irKaai^ viro tov Ocovy ijv aXrjdZ^ yeyovcvai tov 
A.6yov Tov Ocov ijUL^vvaev 6 'Iwai/i/iyy. KaJ XiXvTai ovtZv ij 
irparrfi Ka\ apj^iyovo^ oySoag. ^Evog yap koi tov avTOv Sct" 
KWfiivov AoyoVy koi Movoyevot/f, koi Zcorj^, /cai ^orro^y koI 
2orr5/t)09, KOi XpiarTov, koi Ytov Qeov, koi tovtov avTov 
capKonBivTO^ vTrep fnxHvy XeXirrai ij Tfj^ oySoaSo9 ^ a^KijvoTrfjyta, 
o. TavTfj^ Si \€\v/JL€vtj^y Stanr€TrT<aK€V avToiv Tracra fj vTroO^crt^, ^v 
^y^€vSm 6v€ip<iTTOVT€9 ^ KaTaTpi^^^ovai tZv ypa(f>Zvy iStav iJxo- 
O^triv avaTr\a(raiJL€vot. '^Eir^tTa Xe^ei? Ka\ ovofJiaTa a"jropaSrjv 
K€tiJL€va OT/XXeyovrey, /jLeraipepovcrty KaOm irpo^tprjKaiJL^Vy ck tov 

enim Soiera induisse corpus animale, de dispoBitione aptatum 
inenarrabili providentia, ut visibile et palpabile fieret. Caro est 
aotem illa vetus de limo secundum Adam facta plasmatio a Deo, 
quam vere factum Verbum Dei manifestavit Johannes. Et 
Boluta est iUorum prima et primogenita octonatio. Cum enim 
unua et idem ostenditur Logos et Monogenes, et Zoe et Phos, 
et Soter et Christus [et] filius Dei, et hio idem incamatus pro 
nobis, soluta eet octonationis illorum compago. Hac autem 
soluta, decidit illorum omnis argumentatio, quam falso nomine 
somniantes infamant Scripturas, ad propriam argumentationem 
confingendam. Post deinde dictiones et nomina dispersim posita 
coUigentes, transferunt, sicut praediximus, ex eo quod est secun- 

1 StiU there waa nothing vKucbv in 
the SATionr. HIb body was iK rrfs 
d^oroOf ^^o/x^^ odaiat, and as Buch 
imder the regime of the Demiurge ; such 
at least was the westem notion. The 
eaatem phase of the hereey imagined, 
^i w9€VfuiTucb9 rfp r6 aufia tov ^(OT^pot. 
HlFFOLTT. PhU. VI. 35. 

' Or, ae the author before expressed 
it, «MW^v r€j(pd. See p. $2, n. 5. 

' ffKrfPomfylaf apparently in con- 
tinued allusion to the words of S. John, 
where after the declaration, koI 6 A6yot 
ciip^ iyirero, it w added Kal icKT^taffcp 
ip iifup. The Ogdoad, ccntring as it did 

in Ghrist, also iaK-^uxrep ip "hjuir» 

* The Latin version has falto nomme, 
indicating ^€vb<ap(ffim, in its abbreviate 
form ypfi^iiiSiat. Grabb, Massubt, and 
Stieben agree in condemning the read- 
ing followed by the translator, still an 
alluflion to the words of S. Paul, i Tim. 
vi. 20, may justify it ; and the Valen- 
tinian correhitives are a sufficiently close 
illustration of the drriOiirett Tijt ^eudoH 
pCfiov ypitHrecjt of which the Apostle 
speakB ; compare also c. y. 

* KaraTpixovcif as in Athen. v., 
xiKpQt 'AXxi/Siddov KaTarpix^i iit oIp6^ 
^Xvyot. Fall foiil of. 



or!'i*l'^ '^^'^^ <^iJ<riv €19 TO vapa (f^va-iir ofioia nroiovvre^ Toig inro^ 
MASs.i.iK.4. g^^^iy ^^j Tv^ovirai avToU irpo^aKKofiivoi^^ hreiTa ireipa)- 
fA€VOi9 €K tS>v 'Ofiiipov iTonjfiaTtov ^ /AcXeT^v avTa^, oxrTe T01/9 
air€ipoT€pov9 SoK€iv ex' ck^Iv^ t?? i^ xnroyvlov fJL€/i€\€Tijfi€Viig 
v7ro©€<r€ft)y Ofifipov Ta einj nreTroifiKcvaiy Kai ttoXXoi/j (rvvap- 
iral^^crdai Sid Ttjg twv eirwv awBeTOv aKoXovOwy fifj apa 
Tavff ovTto^ "Ofiffpo^ €?J7 Tr€iroi9iK(iq. 'Q9 o Tov 'TlpcucXca vtto m. « 
EvpvcrOioD^ eTTi tov iv tw *'A5j| Kvva ir€fnr6fi€vov ^Sid tHv 
'OfitipiKwv oTi^^^wv ypadxav ovTwg* (^ovScv ydp K(a\v€i irapa- 
S^iyfiaTO^ X^/^*" iT^^^fJ^vfirrQrjvai kou tovtwv^ ofioia^ Kai t5? 
avTrjf ov(rri9 iiriy^€ipfi<r€W9 Toh afsxJHrrepoi^') 


'Oc elirtiif, dw€W€HW€ ZdfAn» ^apia <rr€¥dj^orTa 
<I>«00* TIpafcA^a, fieydXtaw iwttaTopa €pym¥, 
£Jpv<r0eiky X06V6\oio iroic Tleptrriidhao 

dum naturam, in id quod est contra naturam: similia facientes 
iis, qui controyersias sibimetipsis quaslibet proponunt, post deinde 
conantur et [l. ex] Homericis versibus meditari eas : ita ut idiot» 
putent ex illa temporali declamata controversia Homerum versus 
fecisse, et multi abducantur per corapositam consequentiam 
versuum, ne forte hsec sic Homerus fecerit. Quemadmodum 
Herculem ab Eurystheo ad eum qui apud inferos est canem 
missum ex Homericis versibus scribens ita: nihil enim prohibet 
exempli gratia 'commemorari et horum, cum sit similis et 
eadem utrisque argumentatio. 

Hsec ubi dicta de<iit, emisit limine flentem 
^Herculem invictuin, magnarum non inscium rerumy 
Eurystheus natiis Sthenelo prosapia Persei, 

1 fieXerfy, Lat. meditari, to which 
renderingGRABB, Massust and Stibbbn 
take exception. Bearing in mind, how- 
eyer, the Vir^lian phrase mvsam m^- 
taru avena, and the cuBtom of anthors 
to decbum (Grcece fuXer^w) their verses 
in public, the translation is not amiss. 

> Tebtullian speaks of the Home- 
rocenUmee, of which iBBNiEUS preserves 
this specimen, HomerocenUmas etiam 
vocare tolerU, gm de carminihus Homeri 
propria opera, mort cenUmario, ez muUia 

kine inde eompositis, in tifiicm mrciwU 
eorpua. Preeacr. Hcer. 39. 

' The translator ebewhere nses eom* 
m,emorari in an active sense. Converselj 
rffHgero is used by him in a paasive, or 
rather a reflective sense. Et horum m 
the genitive is a copy of koI to&tw. 

^ The transhkior evidently lived in 
an unpoetical age ; but JuNius is not 
very happy in his second line, 
Herdem magnarum cui mmt non inaeia 



*Ef ^Rpe/Bev^ a^owra Kvva arvy^pov 'AfBao. 
B^ S* <fi6y, m<Tr€ Ximv op€<rirpo<po^ ciXki ireiroi^MV^ 
KapiruXifjim^ *ava aarv* <pi\ot h* *awi ir<xvr€^ iwovro, 
Ni///0ai T* tjfdeoi r€y woXvrXtfroi r€ yipovr^^^ 
OiKrp* o\o<l>vp6fA€votf to<r€t dcivarovh^ Kiovra, 
F.pfi€ia^ h* * <iw€W€fAW€v^ Ihi y\avK»wt^ 'A^ijvi;' 
*nfB6€ yctp fcara Ovfiov a3eX0€or, «m iwov^Tro, 

T19 oiJic ov Tc5i/ airavovpywv avvapirayelfi viro tZv iwwv tov^ 
Tcovy xai vofjutreiev ovTto^ avTa "Ofitjpov iirl TavTtj9 r^y irTro- 
Oecrefe^ ireTrotrfKevai'^ 'O ^ ejULTreipo^ t?? 'O/JLfjpiK^^ vvoOicrewg 
iTriyv<!xT€Taiy \8uppL jiiev Ta eTrtjy Tifv S^ inroOecriv ovk iinyvia^e' 
Tcu, J elSln^ oTi TO fiev Ti avTwv ioTi irepl ^OSvcrcreco^ eipfifievov^ 
To Se TTepl avTOV tov 'H^ojcXeop, To Se Trepi TIpia/JLOV, to Se irepl 
M,eve\aov koi ^Ayafiejj,vovof. "Apa^ Se avTajKa\ %v eKacrrov airo' 
^ Sov^ T^ ^iSl<Xy iKWoSosv iroi^trei ttiv xnroOetriv. Ovtc» Se kcli 6 ^tov 

Ductunim ex Erebo canem atri Ditis ad auras. 
Yadit at ille, velut leo nutritus montibus acer, 
Urbem per mediam : noti simul omnes abibant, 
Et senes, et pueri, et nondum nuptse puelke, 
Plorantes multimi, ac si mortem iret ad ipsam. 
Mercurius prsemittit et csesia Pallas euntem : 
Fratrem etenim sciebat quatenus dolor exagitaret. 

Quis non ex Bimplicibus abripiatur ab hujusmodi versibus, et 
putet sio illos Homerum in hoc argumento fecisse ! Qui autem 
Bcit Homerica, 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 praesens 


OR 1. 1. flOi 


II. m'. 997. 


^ Hom. icard. ' Hom. dfia, 

• Hom. roXX*. 

^ Hom. ii fA,' HcftAptv, 

' IZl^. Bu<LiDB anderetandB ^ifi^, 
with the aflsent of Mabsubt and Stibben. 
Gbabe prefere ri^et as it stands in the 
lequel ; but why trayel out of the oon- 
texty when the word inr6$€fftv suggests 
vro$4<r€t^ e. g. Arranging etuih verte to 
mk hit own, Ke cUttroys thepoett meaning, 

* Kav6va Trp iXyfietai ...6v 5id roO 

pairrlfffJLaTot efXi;0e, i. e. the Primitive 
Apostolical form of sound words, the 
Creed, the baptiamal use of which wai 
from the beginning. The various names 
given to the Creed in ancient times are 
all indicative of ita high Apostolical 
authority. Thus iBBNiEUS in this plaoe 
and in c. 19, calls it, The Canon of 
Truth; and below, the Truth preached by 
the Church, the Preaching of Truth, and 
the Tradition, c. u., and ekewhere the 




ob1"/'l» ^^^^^^ '^S? aXrjOela^ aKXivij iv kavTw Kari^^^tcVy ^ov Sia tov 

/SaTTTicrjuLaTog €i\fj(f)e, Ta fxlv €K tZv ypatpZv ovoixaTay Kai M.47. 
Ta^ Xe^«9, Ka\ rap irapa^oXa^ eTriyvda-eTai, Tfjv oe /SXacr^i;- 
jjLOv vTToOecriv TavTtjv [avToovj ovk eiriyvaKTeTau Koi yap ei 
Tag y\rfj(l>t3a9 yv<apiar€iy aXXa Tfjv aXcoTreKa olvtI TrJ9 PaaiXiKrj^ 
etKovof ov irapaSi^eTaf ev CKacrTOV Se twv eiptj/JLevcov airoSovg 

argumentum. Sic autem et qui Regulam Yeritatis immobilem 
apud se habet, quam per baptismum accepit, hsec quidem quie 
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 

Andent Tradition, III. ii. iii. ; and i. xix. 
tlie translator calls it Reoula Vbbi- 
TATI8, which term Tebtulliak also 
adopts, Apol. adv, Geniet, 47, and Rs- 
OULA FiDiT, Prastcr. Hcer. 13, rf« Virg. 
Vd, I, adv, Prax, 2, Obiobit describes 
it as the Pbjbdioatio Apobtolioa 
(Prooem. in Lib. i. t. dpX' 3, 4). Lu- 
OIAN the Martyr similarly, the Aposto- 
LIOAL Tbadition {Act. Conc. Harduin, 
A. D. 341 ; BvU, Dtf. Pid. Nic. 1, xiii. 
5 — 8). The Council of Antioch quotes 
it as tV irUrraf r^w ix diaSoxv^ ^^ tQv 
jMKoploiv * Airo<TTo\(a¥ ; while S. Ctpbian 
fint gives it a name suggestiye rather 
of the stringent vow of members of 
the Church Catholic^ than of its Apo- 
Btolical origin, and calls it Stmbolum. 
Upon theee points the reader may refer 
to my Hist. and Thdol. of the Tkree 
Oreeds, 76. The word Kovijv means the 
builder'8 plumb rule, (Sffxep h ry rcKTo- 
PiKf, 6to» eUihfai §ov\ii>pxBa rh dpSbv koI 
t6 /i^, Kav6va irpoir<f>4poficVf .^SSOHIN. ; and 
Ibenjbus evidently had this primary idea 
upon hifl mind in writing the words, 
i rh» Kav6va rijt dXijdelas dK\ivrj iv iavTi^ 
Karix'^^' Cf. my Vind. Caih, Art. vm. 

7 Tvlerit is omitted in the Abundbl 
MS.y but it should have commenced 
a page, a place of frequent error through 
carelessness. See the Abund. specimen. 

^ With respect to the Baptismal use 

of the Creed, it exhibits £uth in the 
three Persons of the Holy Trinity, in 
which faith the oonvert was baptized. 
The formula at first was short, but from 
that it was gradually developed, until it 
obtained its present oomplete form as 
the Creed, and became the vehide for 
conveying more fuU instruction to the 
neophyte. This catechetical application 
of the Creed was of established usage in 
the days of S. Ctpbian, for in comparing 
the schismatical baptism of Novatian 
with the Catholic sacrament of the 
Church, he says, Quod ti aliqms illud 
opponit, ut dicai eandem Nomtianum 
legem tenere, quam CaJthoUca EccUtia 
teneat, eodem Symbolo, quo et noB, bapti- 
zare, eundem not$e Deum Patrem, eun- 
demPiUum Chridum, eundem Spiritum 
S, ac propter hoc uturpare eum potetta- 
tem haptizandi potte, quod videatur i» 
interrogaUone Baptitmi a nohit non dit- 
crepare, tciai quitquit hoc opponendum 
putat, primum, non ette unam nobis et 
Schitmaticit Symholi legem, neque ean- 
dem interrogationem. Nam cum dicunt : 
Credis remissionem peccatorum, et vitam 
etemam per sanctam Ecclesiam? m^enti- 
untur in interrogatione, quando non ha- 
heant Ecdetiam. £p. 76, see also Ep. 
70, and S. HiLAB. Lib. ad Contt. Aug.; 
S. Ctbil Hiebos. CaJtech. 11. Mgttag.; 
S. Babil de Sp, S. 16 ; Contt. Ap. vii. 41. 



T^ iSia Ta^eiyKal irpocrapjJLocra^ tw t?? aXfjOelag ara>iuLaTi(py yvfi" qr5'i*MS' 

' ^» ' »^'/'^^' '-^ »17 ^ 5»^ MASS.'l.ix.5. 

vtixret Kai avmrocrTaTov eTrioei^ei to TTAacrjuLa avTcov. rjiret oe . 

T^ a-Kijv^ TauTri Xetiret fi ^aTToXvTpoDGrtgy *tva ti9 tov ^jjLtfJiov 
avTOv rZ. ai5Tft)i'J ^ TrepatiHxra^ tov avaa-Kevail^ovTa \6yov eTrcvey^ 
KetVy fZ. hreveyKrjyj KaXZ^ e^etv vireKa^ofJLev eirtSet^at irpoTepoVy 
ev ot£ ot iraTepeg avTOt TOvSe tov ^julvOov Sta(j)€povTai irpo^ 
0XX17X01/9, c5)9 eK Stacfyopoov irvevjjLaTwv TrJ9 irXavrj^ ovTe^, Kai 
eK TOVTOV yap axptPZ^ a-vvtSetv e<TTat \eairt\ Ka\ ^irpo Trj^ 
airoSet^ew^j fiefiatav t^v vtto Trj^ 'EicicXiycr/ay Krjpva-a^ofxevfjv 
akrjQetaVy Kat Trjv viro tovtcov TrapaireTrotrjiJLevrjv y^evSfjyopiav, 

veritatis corpusculo, denudabit, et insubstantivum oetendet fig* 
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 qusB ab Ecdesia prae- 
dicatur veritatem, et ab iis id quod fingitur falsiloquium. 

^ dro\&rp<aait may here represent a 
•oenic tenn ; if PKTAYiuSy Not. in Epi- 
phan. be right. But his criticism fails 
io satisfy the jndgment, though he is 
foUowed by Grabk and Mabsust and 
Stikrsn. The i^toif of a play was 
called the &ir6\v<ns, for which, though 
in another Bense, diro\&rpia«rit was a 
synonym, as Hkstohiub shews. Tkb- 
TULLLAH, where he says, (c. 13 adv. 
Val.), Q^od 9upereH, inquit, vo$ vaUte 
d plaudiie, marks an dir6\vaii of the 
Latin drama. I must confefls how- 
erer that a clear caee has not been 
made out to fix upon dro\&rpuHrit the 
flcenic signification of dT6\vffit, however 
doee a synonym it may be of that word 
afl regardfl the manumiflsion of a aixve 
or captire. I am more inclined there- 
fore to suppofle that dT6\v<nt was writ- 
ten by Irkn jbub, but that through care- 
leflsnesfl some writer substituted the 
word so frequenUy in the mouth of the 
Gnostic party, diro\6Tpfa4rit, also that 
this corruption was antecedent to the 

translation ; similar instances to which 
will be noticed as they occur. 

' MifjLot and mimus, like our English 
word m€uk, mean any irr^^lar dramatio 
action, as well as the impersonator. 
Here it has the meaning offarce. 

* irepauiicat, expUeoM, i. e. haying 
roUed or read out the MS. scroU to the 
last word. In x. § 4, it is the equiva- 
lent of dx€ri\€ff€. 

^ For Ovpjov the recepta lectio, 

' The translator indicates the cor- 
rupt reading inr6. But irp6 makes fiur 
better sense. It marks the Pr€B$eriptio 
of Ibkn JBUB. For as Tbbtullian, in his 
treatise bearing that title, shewed ihat 
for heretics there Uy no appeal to the 
Scriptures, because of theirdissent from 
the Church to which those Scriptures 
were originally committed ; so S. Ibk- 
KiEUS shewB that the universality and 
uniformity, with which the Church Ca- 
tholic had held a defioite body of doc- 
trine, as contrasted with the variations 
of the Valentinian error, coustituted 



UB. I. ii. 

OR. I. iL 

MA8S I.x.l. 

130, &C. 

cfl UI. iT. 

cf p. 99. 

Pi.cx1t. 6; 
Act. iv. 24 ; 
et xir. 15. 

Expositio prcBdicationis veritcUis, quam ah Apostolis 

Ecclesia percipiens custodit. 

'H fxev yap 'E/cjcXiytr/a, KCUTrep KaG* SXfj^ T9J9 oiKOVjj.€Vfj9 ^^ 
€0)9 TrepcLTtov T^ff yd^ Si€cnrap/JL€Vtjy irapa St t£v ^A.TroaToXmv, 
Kal Twv €K€LV(av fiaOfiTSov irapaXa^oScra Ttjv eiV ^eva Geov 
TIaT€pa iravTOKpaTopa^ tov TreTcoifjKOTa tov ovpavovy Kai Ttjv 
yrjvy Ka\ Tay 0aXa<r<ray, Ka\ iravTa tcl ev airroiy, TriarTtv Ka\ 
€£9 €va XptcTTov ^lrjcTOvVy Tov vlov Tov Geoi/, Tov (rapKcoOivTa 
vircp Tfj^ fiiJL€T€pai (Torrfjplas* Kal eij Tlv€v/jLa ayiov^ to Sia 
Twv TrpoipfjTwv KeKfjpv^og ^TCLi oiKOvofJLia^, Kai ^tci^ eXeiJcreij, 


EccLEsiA enim [et quidem] per uDiversum orbem usque ad 
fines terrse [disjseminata, et ab ApostoliB, et discipulis eomm 
accepit eam fidem, quse est in unum Deum, Patrem omnipotentem, 
qui fedt ecslum et terram, et mare^ et omnia quoe in eia sunt : et 
in unum ^Christum Jesum filium Dei, incamatum pro nostra 
salute : et in Spiritum Sanctum, qui per Prophetas prasdicayit 

the strongest proof of the falsity of this 

^ The reader will obsenre the neces- 
mty arising out of Gnostic peryersion of 
the truth, for the formal assertion of 
faith in One Ood the Crealor, &c. The 
notion of a Demiurge or Greator far in- 
ferior to the Supreme Bjthus was to be 
abjured by the convert. For a similar 
reason faith is expressed in One Lord 
Jettts Chrittf to ezclude the Gnostic no- 
tion of the fourfold Christ. See note i, 
p. 6i. The primitive Greed of the 
Church Gatholic was varioualy modified 
to suit the varying need of the Ghurch 
in different localities. Very possibly 
Iben^sus, 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 trapKwdhrra 
&c., rb JiA Tpo4>riT(av KeKrjpvxbSf tAs ol- 

KotfOfjdas Kol riis ikedffWf .,.r6 rdBo€, . . . 
r^ ii^apKOif dMiXiy^ci', . . . r^y Ir r^ 
M^jl rwt Jlarpbs Tapowrlap, . . . dyatfr^at 
irfluray <rdpKa, . . . Kf^op ducaiap h rott 
waaL roi'fyrfrai,...r6. /a^ wwevpLariKi 
rijs vmrtjplas, ...els rb aUiivioif wvp, . . . rocs 
bi ducalois, . ..rois /ibf dx* dpxv^t rdis bi 
iK fieray(Uas, . . . bb^at^ aXtaviaif. 

' rds olKO^ofdas. The translator adds 
Dei, as exduding the Yalentiman o^o- 

' rds (Ke6ceis. The translator reads 
the singular. But it would seem firom 
IV. Ivi. that the Greek preserves the 
true reading, in allusiou to the doubk 
Advent of Ghrist proclumed by the 
prophets, the first in great humility up- 
on his Incamation, the second in power 
and glory. 

^ The Greek order, (Jhruiufi^ Jetiim, 
is restored on the faith of the ABU2n)iL 


KQt T9]v eK TlapOivov yevvtjtriv, koi to TraOo^y Ka\ Trjv eyepanv yj-J-S- 
€K v€Kpo)Vy Kai Tnv ^vo-apKOv €19 T0V9 ovpavov^ avaAfjy^iv tov ' 

^yaTTfjiJLcvov Xpi(rrov ^Ipjg-ov tov Hvplov »jfJiZv, koI Ttjv €k tcov 
ovpavwv €v T^ ^^^jy "^00 TlaTpo^ Trapovtrlav avTOv hri t6 
avax€(^aXan!i>(ra(rOai, Ta iravTay Ka\ avacrT^jcrai iracrav (rapKa v. xx. 
Tra(rfj9 avQpooTroTtpro^y Iva Xpi(rT(p ^lfjcrov tc5 Ki/^/o) rjfjLWVy Ka\ 
OcoJ, Ka\ ^(OTrjpif Ka\ Ha(ri\€i, KaTa Tfjv cvSoKiav tov TlaTpo^ 
Tod aopaTOVy irav yow Kafiy^fj eirovpavmv Ka\ iiriy^l^av Ka\ 
KaTa-jfOovltaVy Ka\ iracra yXwcr^ra i^ofJioXoyri^rfjTai avTS, Ka\ 
Kpi(riv SiKatav iv Tot^ Tra(ri iroirj^rfjTai' Ta julcv irvevfiaTiKa Tfj9 
irovfjpla^y Ka\ ayyikov^ [TOvf\ Trapa^^^fjKOTa^, KOt iv airo^ 
<rTa(rt(jiL y^yovoTa^y Ka\ tov^ a(r€^€t9y Ka\ aSiKOv^, koi avojJLOv^f 
Kai /3\a€r<j)iiiuLov9 twv avOpdircov ctg to atdvtov irvp irifiy^if 
TOt9 Si StKatotfy KOt ocrtotfy Ka\ Tag ivroXa^ avTOv T^TfjpfjKocri, etiv.i^ 
Koi iv TJ? ayaTTif avTOv StafJL€fA€VfjK6(rt T0t9 [fJ^cvl ax' apyrj^y 
UL TOis Se iK ficTavota^y l^coijv ^ ')(apta'afi€V09 a(f>6ap(rtav Scopii^ 
aifraty kcu So^av atcoviav nr^ptirot^^rrj. 

dispositiones Dei, et adventum, et eam, quas est ex Virgine 
generationem, et passionem, et resurreetionem a mortuis, et in 
came in ccelos ascensionem dilecti Jesu Christi Domini nostri, 
et de coelis in gloria Patris adventum ejus, ad reeapittdanda W^ l lo. 
universa, et resuscitandam omnem camem humani generis, ut 
Christo Jesu Domino nostro, et Deo, et Salvatori, et Regi, 
secundum placitum Patris invisibilis omne ffenu (mrveC ccelestium,, 
et terrestrium, et in/emortm, et omnis lingua confiteaiur ei, et 
judicium justum in omnibus faciat: epiritalia quidem nequitice, et bp>m>- ▼<• i^ 
angelos 'transgressos, atque apostatas factos, et impios, et 
injustos, et iniquos, et blasphemos homines in setemum ignem 
mittat : justis autem et sequis, et prsecepta ejus servantibus, et 
in dileotione ejus perseverantibus, quibusdam quidem ab initio, 
quibusdam autem ex pcenitentia, vitam donans incomiptelam 
loco muneris conferat, et claritatem setemam circumdet. 

^ Xapiffdfieyos, co^fert cu an at^ of mcx ineunte CBttUe viam virtutit ingretti, 

graee, Salvation with the Yalentinian perpetuo in ea ambtUarunt ; aUi priui 

depended upon whether or no a man jper invia vitiorum aherraniea, deinde ad 

were of the spiritiial Beed, irrespectively mdiorem fruffem conversi, in reeto tra- 

of hiB actions : it was the effect there- miie perttiterunt : quibui virit^ 

fore of fate and necetsity, and not cBtemam poUicetur Auetor nMier. 

of graoe. Gbabs oheerves: Alii enim * The Abukd. MB. hai li ^ntgmmvm^ 



LIB. I. iU. 

OR. I. iii. 


IV. Ixiii. 

Ostensio neque plus, neque minm de ea quce est Jide 

posse quosdam dicere. 

TOYTO To Kiipvy/jLa irapeiXfii^viay Ka\ Taurfjif t^v irlcmv, o. n 
i>9 7rpo€(^aiJL€Vy ri *C«cicXi7(r/a, Kalirep iv o\(p r^ Koa-fKp SiC" 
fnrapfiivfiy eTTiiuLeXco^ (f^uXaaa-ei, iy ^eva oTkov oiKOva^a' koi 
o/uLOim TTia^evei tovtoi^, iy fxiav ylrv^iiv koi Tfiv avTtiv e^ovaa 
KapSiaVy Koi ovfKJxivoD^ TavTa Ktipvarcrei^ kcu SiSaaKeiy Ka\ 
irapaSlSoDa^iv, w^ cv arofJLa KeKTfifievfi. Koi yap ^al KaTa tov 
Koafiov SiaX&CTOi avofioiaiy aXX' fi Svvafjn^ r^f TrapaS6a-€a>^ 
fila Ka\ ti avTvf, Kax cSjTe al ^iv Yepfiaviai^ iSpvfievai eicicXi?- 
aiai aXXa>9 ireTriaTevKaariv, ^ aXXcoy irapaSiSoaaiv^ ovt€ €v 


Hang prsedicationem oum acoeperit, et hano fidem» quemad- 
modum pr»diximus, Eoclesia, et quidem in universum mundum 
disseminata, diligenter custodit, quasi unam domum inhabitans : 
et similiter credit iis, videlicet quasi unam animam habens et 
unum oor, et consonanter hsec prsedicat, et docet, et tradit, 
quasi unum possidens os. Nam etsi in mundo loquelee dissimiles 
sunt, sed tamen virtus traditionis una et eadem est. Et neque 
hae quse in Germania sunt fundatsd ecclesise, aliter credunt, aut 
aUter tradunt: neque hae quse in Hiberis sunt, neque hse quse in 

^ God "maketh men to be of one 
mind in an honse,** and thiB scriptnre 
guided the woFds of the writer, as also 
of S. Gtpriak, de Un. Ecd,, In cUmo 
Dei in EccUna Christif unanifnes habi- 
tant, concordet et simplicea perseverant. 
Tbe character of the Christian Church 
on the day of Pentecost still subsisted, 
and the various members of the Church 
Catholic were of one accord, ip rtf airrQ. 

' For aX the translator seems to have 
read el, Jf there be, &c. 

' iv TcpfiaylM. Plint uses the plu- 
ral, QaUioB Oermaniceque ardentibu$ lig- 

nia aquam talsam infundunt. H. N. 
XXXI. 7. Tacitus the same, PercuUui 
toi victoriis GermaniaaterviHumpremere. 
An. n. 73. Cabajbl, like the trandator, 
writes it always in the singular. The 
plural of course must apply to the whole 
of Oermany proper, and not, as some 
have supposed, to the Rhenish provinces 
alone. Gbabe citee Tbbtullian, c. 
Jud. 7 : Britannorum inacceua Homanit 
loca, Christo vero subdita ; et SamuUa- 
rum, et Dacorum, et Germanorum, et 
Scytharum, et multarum abditarum gen- 



Taig ^^l^fipiai^, ovT€ ev 'KeXTor?, ovt€ /cara Tay avaToXay, ^^1'^^ 

ovT€ €v AiyvTTTipy ovT€ €v ivipvrf, ovT€ ai ^ KaTa /jLecra tov 

Koa-fxov tSpvfjL€var aXX* (aa-irep 6 ^Xiof, to KTla-fxa tov Geo?, 
€v o\(p T<S Koa/j.M €?9 Koi 6 avTO^y ovTW Koi TO Ki^pvyjjLa Trjf 

Celtis, neque hsd quae ^in Oriente, neque hm quse in JSgjrpto, 
neque h» quae in Libya, neque he qu» in medio mundi sunt 
constitut®: sed sicut sol creatura Dei in universo mundo unus 
et idem est ; sio et ^(lumen,) prsedicatio veritatis, ubique lucet, 

* 'l^TfpUus. We have Plint*s autho- 
rity for the plural form, Omnea avUm 
Hitpanice a duobus Pyrenaipromontoriitf 
ftc. H. N. IV. 21, Alflo S. Jkbom, 
Marcum jSffypUum OtUUartun primum 
circa Bhodanum, deinde Hitpaniarum 
nobUe» foemina» decepisee. Camment. in 
Is. LXiv. The word marks the diTiaion 
of Spain into two unequal portions, the 
one north and the other south of the 
Ebro. Tbe transUtion however would 
seem to indicate iv rocf "ipripois. It \a 
in the highest degree probable that S. 
Pftol first preached the Grospel in Spain, 
to the Spanish deBcendanttf of hia own 
Tarteesian ancestora. He expressefl a 
decided intention of visiting Spain, Bom. 
XY. 14, 18, and the yeara that inter- 
vened between hiB firat and second im- 
priflonment would aUow sufficient time 
for the purpose. The assertion of S. 
CiJDCXNS BoM. \b confirmatory of this 
notion, where he says that the Apostle 
joumeyed hrl rb ripfia r^f dOaecai on 
his tacred miflsion ; the conjinee of the 
Wett, in a letter written at JRoTne, can 
scarce mean any thing else than the 
■outhem coast of France {Oallia Nar- 
bonentie) and Spain. Acoordingly, it 
haa been a constant tradition in the 
Church, that at least this latter country 
was evangelised by S. Paul ; compare 
TiLLiMOiiT, Mem. i. 867, and Grabe's 

' ^ KeXroif. OaUorwn divertae na- 
tionet Chritto tubditat, are words of Teb- 
TULLIAN, c. Jud. 7. The centnJ part of 
Gaul was Celtic, between the Seine and 

the Graronne. A Scaldi ad Sequanam 
Bdgioi; ab eo ad Ga/rumnam Celtica, 
eademque Lugdunentit. TuisrT, N. H, 
rv. 17. The writer therefore was a 
bishop of Geltic Graul. But the inha- 
bitants of the whole of Gaul and Ger- 
many were styled Celts. The reader may 
compare I^ Hitt. and Theol. of the 
Three Creedt, p. 680, where he will find 
a brief statement of reasons for assign- 
ing the estabUshment of Christianity in 
Gaul to an eastem rather than to any 
westem source. 

' «rard tUaa. Ecdetiam Hierotoly- 
mitanam, eique vicinat, Irenceum hic m»- 
teUexitte . . . unicuique notwn ett. Gbabi. 
So decided an opinion makes me hesi- 
tate in asking whether the Church of 
Jerusalem was not comprised among 
those xard rAf dyaroXdf, leaving rd /x^ 
ira Tov K6afiou to embrace the Churohes 
of imperial Itsly as the oentnd point, 
relatively to which the Churches o^ 
the East and of the West are men- 
tioned? Or it may mean the central 
continent of Europe, so fu* as the Gro- 
spel 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. Perhapsthefirstmaybethepre- 
ferable interpretation. In the transla* 
tion Massubt omits tunt through care- 
lessness, and he is foUowed by Sruuunr. 

« In OrienU] Mellus reddidiMeiit 
vetus et novi Interpretei ti» pmiSht$ 
Orientalibut, quia IrensiiB In Gfaoo p«i 
Buit pluraliter «ar& ria itmrtihdr. fllili 



OR^Litt! oXfiOelag nravray^p <f>aiv€i,Kai ^«r/^ei ^Travra^ avOpwTrovq tov^ 
' '^ fiovXofxcvov^ €£9 iTTiyvwciv aXijOeiaf ekOeiv, Kal oSjtc 6 iraw 

^SvvaTOf €v Xoyw tcov ev Taiy CKKXfja-iaig irpoccrrfiTwv, eTcpao.*:. 
TOVTOOV ipei' ovS^h yap virep tov SiSatrKoKov' oSt€ 6 acrdcvij^ 
iv T(p Xoytp eKaTTiixrei Tfjv irapaSoa-iv. Mia9 yap Koi. r^y 
auT?9 ^/(7X60)9 ova-fjgy ovt€ 6 iroXv ircpi airriyy SvvajuL€vo^ ciTreiv 
iTrXcovaa^cVy ovt€ 6 to oXtyov^ tjXaTTovfja^c. 

Secundum quid fiat putare cdios quidem plus, alios 

vero minus habere agnitionis. 

TO ^€ TrXeiov if eXaTTOv KaTa avvca^iv elSivai rii^ay, ovk 
iv t£ Tfjv vTToOca^iv avTfjv aWaara^civ yiv€Taiy Kai aXXov Ocov 
wap€irivo€iv vapa tov Sfjfuovpyov^ Kai iroifjTfjVy Kai Tpo(f)€a 
TovSc Tov 7ravT09, ^iog juLfj apKOVfiivov^ Tovrov^y fj aXXoi^ 

et illuminat omnes homines, qui volunt ad cognitionem veritatis 
venire. Et neque is qui valde prssvalet in sermone, ex iis qui 
prsesunt eoclesiis, alia quam hsec siint dicet: nemo enim super 
magistrum est: neque infirmus in dicendo deminorabit traditio- 
Lxx.'^^^^ nem. Cum enim una et eadem fides sit, neque is qui multum 
de ea potest dicere ampliat, neque is qui minus deminorat. 


Plus autem aut minus secundum prudentiam nosse quos- 
dam ^[intelligentiam,] non in eo quod argumentum immute- 
tur, efficitur, et alius Deus excogitetur praeter fabricatorem, 
et factorem, et nutritorem hujus universitatis, quasi non ipse 

orientalei provincias, nisi fallor, indigi- 
tans, non solum districtum Antioche- 
mim, qui nomine OrienHs in singulari 
nomero designari solet. Grabb. 

• The word Ivmen evidently came in 
from the margin. It is found however 
in the Abund. and other MSSl 

* rdrrat. A knowledge of the truth 
{dXriOela^ is not limited to thoee who by 
birth are of the spiritual (Valentinian) 
seed, it is offered to all alike. 

' At least here there is no reeerve 

made in favour of any theory of deve- 
lopment. If ever we find any traoe of 
this dangerous delusion in Christian an- 
tiquity, it is uniformly the plea of hereiy. 
Idem licuU VcUentinianit quod Valen- 
tinOf idem Marcionitii quod Mareicmi, 
de arbitrio tuo fidem innovare. Tbbt. 
Praacr. Hcer. 

* o)S /Ji^ dpKOu/Upovi roi^ovs. If it 
were not for the similar order of the 
translationy it might have been ima- 
gined that this member had been trans* 



XpKTTOVy 4 oXXoi' Movcyei/?' aX\a iv t£ rd oca iv irapa" ^^}'}^' 
poAai^ cipfp-ai irpoa-eTrepya^ea-uaiy xai oiKetovv rrj t*79 TriOTetag 
vTTodea-er Kai iv T(p t^v t€ irpay/JLaTelav Kal oiKovojuLiav tov 
Oeovy Tfjv eiri t^ avOpwTroTfiTi yevojULevijv, eKSi^yeia^Oar Kai 
OTi e/AOKpodvfAfja^ev 6 Geoy rjr/ tc Tfj ^tZv TrapaPe/SrjKOTWv 
ayycXcov airoaTaarla, Kai eiri t? irapaKO^ tS>v avdputTrwVy 
a-a^f^fjvll^eiv Kal Sid t/ Ta /jlcv irpoa-Kaipay tcJ Se aldviay 
Kai Ttt /lev ovpavia, Ta oe eiriyeia ^elg Kai o avTog Ucotf 
ir€TroifjK€v, airayyeWciv koI Sid t/ aopaTO^ <iv itpdvfj T019 

sufficiat nobis, aut alius Christus, aut alius Monogenes : sed in 
eo, quod omnia quse in parabolis dicta sunt exquirere, et adjun- 
gere ^veritatis argumento, et in eo, ut ^instrumentum et dispo- 
sitionem Dei in genere humano factam enarrat: et quoniam 
magnanimus extitit Deus, et in transgressorum angelorum 
apostasia, et in inobedientia hominum, edisserere; et quare alia 
quidem temporalia, alia vero setema, et quaedam coelestia, quee- 
dam terrena unus et idem [Deus] fecit, annunciare : et quare 

posed from the end of the sentenoe, 
wliere H would have referred to the 
termB Oreator, ChriBt, and the Only- 
b^notten. yarious emendatlonB haye 
been proposed; but the most obviouB 
h&B been overlooked, ujs fi^ dpKoOm-os 
^lfiof ro&rov, which partly follows the 
fonn of the Greek, and ia exacUy ex- 
preased by the Latin. 

^ A marginal glosB on prudentiam. 

^ Tpocevcpydl^iEffOai, working out the 
trutk from Ihe figwratvoe, at wU aifrom 
tke plain porUont ofScripture. 

' The early iathera agree in refer- 
ring the fall of a portion of the hea- 
▼enly hoet to their alliance with the 
daughters of men, Gren. vL 1, e.g. Jns- 
TDT M. Apol, I. 5, dalfAwcs 0aOX<M . . . 
yvrauciks i/ioixfvffay, Tbbtullian, De 
Virg. Vd. 7, 8i enimpropterangelos, «ct- 
Ueet quoi Ugmus a Deo et ccelo exciditte 
ob coneupi$eentiam foeminarum, &c. De 
Or. 12, Angdi propLer JUiaa kominum 
(iemwnifil a Deo. Adv. Marc. Y. 18, An- 
gelorwm ieandaUeatorum in JUiae homi' 

num. De Idolol., Unum propono, angetoe 
eeee illos deeertore» Dei, amatoree fom,ir 
narum, &c. Glbic. Al. Sirom. y. 715 ; 
yn. 884. The Rabbinical writingB give 
abundant proof that the notion was bor- 
rowed from the Jews, who in their tum 
imported it from Babylon. So the book 
Zohar says that imps of evil are of a 
mixed race, partly human, partly an- 

geiic ^yyo n^K KniAs rnm x^ 

* cfr KoX 6 a&rbs Oc6t, and no part of it 
was the work of any Bubordinate .^ion. 

* Veritatis, as the trauBlation of tI- 
OTectfti iB free, but quite inteUigible. 
The author having previously UBed iXrf 
Oela as the B^monym of irlffris, in Bpeak- 
ing of the Rule of Faith. 

' I would read otKoho/jdoM koX irpayiia- 
reloM in the Greek. olKodo/dai^ might 
be trauBlated inttrumentum, tm olKodofi^/f- 
aarres rijv iKKXijaloj', m. iii. \a rendered 
inttruentet eccletiam, and rpayfjMrela \m 
tranBUted by ditponiio, § 16, and v. § i. 
In thiB way all difficulty diaappean. 



UB.Liy. Trpo(^^aL^ 6 06O9, ovK €v /JLIOL iSca, aWd aXK(09 oXXo/y, 
MASs.i.xla arvvietv koi Sid t/ SiaOfjKat irXetov^ yeyovaari t^ dvdpanroTfp-t 
fifivvetVy Ka\ tU eKaoTfi^ tS>v StaOijKZv 6 j^apaKTfjp^ StSdfTKetv 
Kot Std t/ (rvv€K\€ta-€ ^TrdvTa ftto iii. 22] €«9 diretQ^iav 6 0€O9, 
liva T0V9 irdvTag cXejJo-iy, €^€p€vvav Ka\ Std t/ o 'Xoyo^ tov 
0€ov ardp^ €y€V€TOj Kat cirad^Vy ^ev^aptar^tv xai Std tI iir 0.* 
iar^aTWV tSov Katpwv j} Trapova^ta tov vtov tov Oeovy TOVTcartv 
€V t£ TeXc* €(f>avri fi dp^f^ij, aTrayyiW^tv Kai ir€p\ tov tcXov^ 
Kat tHov /uLcWovTtaVy oaa T€ K€tTai ev Tat9 ypa^JHu^, dvairrva'' 
(r€tv' Kat t/ OTt Tci dir€yv(a<rix€va cOvti (rvyK\fipov6ixa Kat 
(rv(r(r(afia, Kot (rvixix&ro^a tS>v dyi(av ireirotriKev 6 0€O9, /a^ 
crtcoTrav Kat Trwy to OvtiTOv tovto (rapKtov €vSv(r€Tai dOava" 
(rtavy Ka\ to (f>6apT6v d^fyOapataVy StayyiWeiv •jrSj t€ ^ipety 

cum invisibilis sit, appaniit Prophetis Dei [Deus] non in una 
formaf sed aliis aliter, ^adesse: et quare testamenta multa 
tradita humano generi, annunoiare, et quis sit uniuscujusque 

Boin.xLa8. testamentorum character, docere: et quare concltmt omnia in 
increduUtcUem Deus^ ut universis misereatury exquirere : et quare 

joh. i. 14. Verbum Dei carofactum est, et passus est, gratias agere: et quare 
in novissimis temporibus adventus Filii Dei, hoc est in fine 
apparuerit, ^et non in initio, annunciare : et de fine et de futuris, 

f. 1. eroiTera. qufficunquc posita sunt in Scripturis, revolvere : et quare despe- 
ratas Gentes cohaeredes et concorporatas et participes Sanctorum 

icor. xT.ft4. fecit Deus, non tacere: et quemadmodum mortali$ Kcbc caro 

^ Here again the Syriac reads 

* • 1 ^nN omnem hominem, 

' eirxapujTeuf. It is so difficult to 
make a satisfactory senBe with this word, 
that I am inclined to suspect some al- 
teration in the text antecedently to the 
translation ; rapurr&¥, exhibere, would 
harmonise well with the other verbs, and 
if we educe the initial syllable ciJ from 
the final syllable of the preceding word 
tira$€P, the substitution of the remain- 
der xcv^^^ ^or irapurTouf would easily 
follow. Hebtchius explains vapurTCj by 
droStlKvviu. Or di&ri might be proposed, 
if the context would bear the change. 

• For ip€i Stieren proposes yiyoifc 
as agreeing with the Latin, and ima- 

gines, that since ipQ serves to intro* 
duce the text in the LXX, it first ob- 
tained a place in the context» and sub' 
sequeutly became converted into ipeif 
and that then yiyoi^e disappcqured. But 
the reason adduced is a very strong one 
for retaining ipei in the text, as having 
been suggested by the passage quoted. 
By a \&ry slight alteration in the Latin, 
fatua esl may have become fachu eat. 

* cuieiMe \b no equivalent for the ma- 
nifestly genuine reading in the Greek 
<rwt€CF. If the Latin translation has 
sufiered no change, it indicates the 
word oweiyaif mendoie, JuNiUB pro- 
poses to read additcere, but this is not 
sufficiently close either in meaning to 




'O ov \ao9y Xao99 '^o.t ^ ovk rjyairrnjievri^ liyairrjjjLevii, Ka\ TrcSy ^5 J i^ 
liXeiova TrJ9 eprifjiov to, TCKva juloWov ^ t^? eypva-ri^ tov avSpa, 
Krjpvtrcreiv, 'Exi tovtwv ydp Ka\ cttJ tZv Ofioliav avToh exe- 
fioriarev 6 ^A.nroarToXot' ^Q fid6o9 ttXovtov Kai arocblat Kal 
yvcoareoDt Qeov' wg ave^epevvriTa tcl KpifiaTa avTOv, /caJ ave^i- 
j^viatTTOi al oooi avTOv, 'AXXa ovk ev tw virep tov KTiorTijv /caJ 
ArijuLtovpyov Mjyrcpa tovtwv Ka\ avTOv ^EvOvjuL^criv AiZvog 
ireTr\avriiuL€Vov TrapeTrtvoeiv, Ka) «V tovovtov tjKctv ^XacrcbriiuLlag* 
ovSe ^suppl. €v T(pj To virep TavTfiv irdXtv TIXi^pcoiuLa, ^tov julcv 
em, vvv Se aviiptdjuLov (f>v\ov Atcivoov eirty^revSecrOat, KaOcot 
Xeyova^tv ovTOt oi aXjy^S? epiifxot Oetat arvvea-eo)^ StSda^Ka^ot' 
T^9 ova^rit 'Eic/cXiycr/ay Tracriyy fuav KOt Triv avTriv TrtarTtv 
ej^ova-rit etg iravTa tov Koa-fioVy KaOoog 7rpo€(f)afi€V, 

induei immofiaUtatem, et eorruptibUe incorruptdam, annunciare: 
et quemadmodum factus \l, fatus] est Qui non erat populuSy OK^w.n 
populus: etdileeta^dUecta; ei^^QmduimoAximPluresJUiiejusquceh^'^. 
deeerta eet, magie quam ejus quw hahet virum, ^praeconare. In oai'iv.27' 
talibus enim et in similibus eis exclamavit Apostolus: aftitudo Rom. xi.aa 
dimiiarum et eapientiw et agnitionis Dei! quam inscrutabilia 
judicia ejus, et investigabiles viof ejus, Sed non in eo, ut supra 
Creatorem et Fabricatorem, matrem ejus et illorum, Enthy- 
mesin ^onis errantis adinvenires, et ad tantam pervenires 
blasphemiam : neque in eo quod est super hanc rursus Pleroma, 
aliqnando quidem xxx. aliquando vero innumerabiles multitu- 
dines iEIonum mentiri : quemadmodum dicunt hi. qui vere sunt 
deeerti a divina sententia magistri ; cum ea, quse est Ecclesia 
universa, unam et eandem fidem habeat in universo mundo, 
quemadmodum prsediximus^. 

the Greek, or in cbftracter to the Latin. 
X06SS throogh disfigarement of ite ini- 
tial letters may have been mistaken for 

* Et fum %n irUtio ought to have been 
rendered prineipiumf to agree with the 
Greek and with the context ; ^x^ is not 
onfrequently rendered by the translator 
imtiMM, where it evidently means prin- 

^ rh» lUw ha. Gbabi's can hardly 
be called a oonjecture, for it is self-evi- 

VOL. I. 

dent that the translation is correct, and 
aliquando quidem triginia can only re- 
preeent tnh^ iikv rpiiKovra in the Greek ; 
only the MS. would express the capital 
A as the symbol for thirty, which easily 
became A, one. 

' I follow the reading of the Arund. 
MS. Grabe has prceconiare oontrary 
to the analogy of sermonari AuL. Gbll. 
and 6b$onari Tebent. 

' See pp. 90 — 92. 



LIB. I. ▼. 1. 

OR. I. V. I. 


Ke^. e. 

QiiCB est ValerUini seyitentia, in quibus disorepant 
adversus eum discipuli ejus. 

I. ^'lAQMEN vvv Koi Ttjv TOVTOOV aaTaTOv f/. a(ri/<7T. J Sls 
yvd/uLTjv Svo TTOv Koi TpiS)v ovTWV, Trwff irepl tS>v avTZv ov to 
avrd Xeyova-iv, aWa Tofy Trpay/Jiacri Kai T019 ovojuiacriv evavria 
airoK^alvovTai' 'O /xev ydp ^irpSiTO^, airo Tfj^ Xeyo/Jievfj^ 'yi/w- 
(TTiKrj^ aipitrcwg Tcfy ^ap^^^dg «V ^ISiov j(apaKT>jpa SiSacrKaXeiov 

CAP. V. 

1. YiDEAMus 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 haeresis, antiquas in suum 

^ irpCjTos with relation to the two or 
three before mentioned, not with relation 
to those who originated the Gnostic 
heresy. S. Ionatiub, in his epistle to 
the Mag^esianSy alluded to the Gnostic 
emanation of the A6yoi from Scyi^, and 
eays, ds iarly avTov A6yot dtStos, ojJjc dwb 
247171 Trpo€\6ccv, and Blondel and the 
Pfere Daill^ inferred from this passage, 
as compared with the words of Irenseus 
above, that the Ignatian text could 
not have been writtcn before the age of 
Yalentinus, who, as they say, was the 
first who spoke of Zt^iJ. Bp Pear80n's 
vindication of the genuineness of the epi- 
stle, shewB that xpGnoi does not refer to 
theorigination of theGnostic Sige, but to 
the h(fo KoX Tpui 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. u. 9, in describing as 
one fundamental tenet of Simon Magus, 
^v GcAs KoX ILiyfif God ipos aUo SUence, 
not, there v?as Qod and SHence, For in 

the Philo9ophumena of Hippolttus we 
read, dOo elcl irapa<f>v<id€s tCov 5\ufv aliO' 
V(i)v...dv6 fdas ^^s, ^rts iari B^vofus 
ZtyJ;, idpaToSf iKaTdXijiTTos, tSv ij /da 
ipalyeTai &v(a0€v, '^tis icrrX fte^dXi; h^ 
va/uSf vovs tCjv SXcjv, Si^ttujv rd rdiTO, 
dpcTjv ii di iripa KdTtodcv, hrlvoia ft€- 
ydXrj, ^TjXeta, y€wwaa t4 Trdjrra. PkUot, 
VI. 18, where the hirvaius 2177)18 clearly 
the radical base of i^oDs and iirlvoiay 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 frora Simon, for Hippolt- 
TU8 says in the sequel ; ovtos <Mj «ccU 4 
KaTh. Tbv ^lfutjva fivBos, d<f> ov OuaXev- 
Tti^os Tds d(popfid.s Xa^ujv, dXXots dvbfuun 
Ka\€X. But the reader shouhl consult 
the note of Grabe on this place, and 
study Pearson'8 argument in his Vin- 
dicue Ignatiana, iii — vi, which, as a 
masterly piece of criticism, has not yet 
been shaken. 

■ dpxds, principl^; the translator 
read most erroneously rds dpxa/as... 
didaiTKaXlas. To the proof given above 



LIB. I. Y. 1. 

OR. I. V. I. 


QiUB est Valentini seixtentia, in quibus disci^epant 
adversus eum disciptdi ejus. 

I. ''lAQMEN vvv Ka\ Tfjv TOVToov acTTaTOv [l. ao-Jo-T.J m.* 
yvdjULfjv Svo irov Ka\ toiwv ovtohv^ irw^ irepi twv avTWV ov ra 
aiJra XeyovcriVy aXXa T019 Trpayixaa-i Kat Toh ovofxarriv evavria 
arfTo^palvovTar 'O julcv ydp ^7rpS>T09, airo t?? Xeyofxevtj^ yvco- 
(TTiKtjg aipeareco^ ra^ ^apy^a^ ei^ ^ISiov "^^apaKTrjpa SiSaa-KaXeiov 

CAP. V. 

1. ViDEAMus nunc et horum inconstantem sententiam, cum 
Bint duo vel tres, quemadmodum de eisdem non eadem dicunt, 
sed et nominibus et rebus contraria respondent. Qui enim est 
primus, ab ea qu£e dicitur gnostica hoeresis, antiquas in suum 

^ xpCrros with relation to the two or 
three before mentioned, not with relation 
to tbose who originated the Gnostic 
heresy. S. Ionatius, in his epistle to 
the Magnesians, alluded to the Gnostic 
emanation of tbe A^or from Scy)^, and 
Bays, 6i i<rrly avroO ^670« dtSios, ovk dir6 
Zt7^s irpoeXdthv, and Blondel and the 
P^re Daill^ inferred from this passage, 
as compared with the words of Irenseus 
above, tbat the Ignatian text could 
not have been written before the age of 
Valentinus, wbo, as they say, was the 
first who spoke of St^iJ. Bp Pear80n's 
vindication of tbe genuineness of the epi- 
Btle, sbews that rrpCrroi does not refer to 
tbeorigination of tbeGnostic Sige, but to 
the hvo Kal Tpth of the Valentinian scbool 
who are mentioned, nameiy, 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 £use- 
biuB, de Eccl. Th. 11. 9, in describing as 
one fundamental tenet of Simon Magus, 
^¥ GcAs KoX StTiJ, God was also SUence, 
not, there was God and Sifmce, For in 

the Philosopkumena of Hippolttijs we 
read, ddo clffl rapa^ftvdSes riav SKtav al(i>- 
v<av...&Tb filai fil^, rfrit iari hvvapxs 
Z17J}, dbparoSf dicardXi;irros, c3v ^ pia 
<f>aly€Tai ttvtoOev, •^rn iarl fieydXrf SO- 
vafuif vovs r&v S\<av, hihr^av rh, r<ivra, 
dfxnjv ii di irifM Kdrudcv, iirlvoia /xc- 
ydXrj, ^Xcto, y€wQ<ra rd irdyra. Philos. 
VI. 18, where the ivvafus Styijia clearly 
the radical base of vovs and irivoia, the 
Divine IntcUigence. It is also certain 
that Valentinus took the fundamental 
principles of his scheme, common per- 
haps to every form of Gnosticism, at 
second hand irom Simon, for Hippolt- 
TUS says in the sequel ; ovros 8^ Kal 6 
Karii rbv 'Zlfujva fivOos, d^' ov O^aXcy- 
rivos rds d<popfidiS Xa^ojv, dWois dvdfxaai 
KaXet. But the reader sbould consult 
the note of Grabe on tbis place, and 
study Pearson'8 argument in his Vin- 
dicice Ignatiance, ni — vi, which, as a 
masterly piece of criticism, has not yet 
been shaken. 

■ dpxds, principles ; the translator 
read most erroneously rds dpxoiio.i • • • 
dtdcurKaXtas. To tbe proof given abiive 



fieOapfxocra^ OvaXepTivo^, ovtco^ ^ e^fjpocpoptjcrev, opKrd/uievo^ Liai. ▼.!. 
eTvai ^SvaSa avovd/xatrTOVy ^y to /ULev Tt KaXeiaOai "App^TOVy mass.i.x1.i. 
To Se Sxyiji/. ETreiTtt €k TavTti^ t?? ^ SvaSo9 SevTcpav SvaSa "• »^Mi. 2. 

cliaracterem doctrinas transferens Valentinus, sic definivit ; dua- 
litatem quandam innominabilem, cujus quidem aliquid [aliud] 
vocari Inenarrabile, aliud autem Sigen. Post deinde ex hac 

from HiPPOLYTUS that Valentinus 
boiTowed his system from Simon, we 
may add the testimony of iREN^UBy 1 1 . 
xviii. § i, where the initia emitfionum, 
dpxcd ruiv TFpo^oKGsv, are referred to him. 

^ VbiO¥ xapai^T-^pa Stdour/caXe^ou is ra* 
ther a t^\j\ X^^tr of iRSMiBUS, as Dod- 
WELL observcs, and compares c. 23 end, 
andc. 3 1, where thetranalatoragainstum- 
bles atthe word dtSa^ncaXcroi', and renders 
it doctritias, whcreas it means a school. 

^ i^ripoif>6pyjC€y. Stieren may well 
say, Barbara vox ; and unfortnnately, 
by some omission, the Latin ignores the 
word. VariouB corrections have been 
proposed, for correctioD is indispensable ; 
thus, Hammond would read i^€<p6pri<rep. 
V0B8, i\7jpo(p6pri<r€. BiLLius, most un- 
criticaUy, (4*^. Cotbleriub, irfnj^^o^prf- 
aep. Pearbon (and Grabr inclines the 
same way) proposes to make the best of 
the word as it now stands, and considers 
it to cmbody the compound idea of 
speaking ^rfpcus Xi^eai. Adding one 
more leaf to this sylva, 1 would propose 
ii^^ d^purey, in allusion to the emana- 
tions successively described, and which 
would agree to a certain extent with the 
translation. 'Opiffdfieyos may express 
the marginal attempt of some reader to 
recover the true reading. In the trans- 
lation the Cod. Arund. has d^nit, Voss 
and others diffinivit: from the two I take 
definivit viith Mass. and Stieren. Eae 
must stiU be understood. 

' Compare the extract from the 
DicUuc. Or. § 2g, quoted in note i, 
p. 13, which, like Irenaus, speaks of 
the fundamental duality, Bythus and 
Bige ; Hippolttub however speaks of a 
cloeer approximation to the Monad of 
Ptthaooras, and in aU probability in- 

dicates the starting-point of Valenti- 
nufl himself, from which position his 
foUowers subsequently drifbed. The 
variation in the number of .^Eons de- 
scribed as contained in the Pleroma of 
different Valentinian schoola, givescolour 
to this supposition. The parallel and in- 
dependent account of Hipfolttub, from 
its novelty, is interesting. OHaXetn-wot 
toIpw Ktd 'HpaKkidJif kqX HroKepLMOi, Kal 
rroffa ij ro&ruif (rxo\^, ol Jlvday6pov Ktd 
UXdnayos fJMdTjral, dKo\ov0i^ayres rcSt 
Ka$riyri<rafiir<Hf, dpiBfirfrix^v r^v ZiZa' 
<rKa\lay rV iaurQv KarepdXovro, Kal 
ydp ro&nav i<rrlv dpx^ rwv irdjrruv fia- 
vdt dyiwrjros, &<p6apros, dKard\rjirros, 
drrepiybrtros, y6vifios, Kal Tdvriav rrjs ye- 
vi<reias alrla r(av yevofUvtav. Ka\eir<u 
8' inr* airrQv rj rrf^oeiprjfiivrj fiovds, rrarijp, 
Aia<f>opd di ris evpLaKerai iroW^ rap* 
a&rclis' ol fiiv ydp a&rQv tv* ^ iravrd' 
TTCurtv KaOapbv rb ibyfia rov OiiaXevrLvov 
HvBayopiKdv, &6rj\v Kcd djyyov koX fjt6- 
vov rbv HaTipa vofdj/owriv etvcu' ol Si 
dS^arov vofd^ovres ^iva<r6ai i^ &fipev<ts 
fUfvov yiveaiy S\ias rtav yeyevrjfjuiviaiv ye- 
vi<r6ai rivbs, Kal rQ Harpl rtav S\tav, tva 
yivrjrai irarijp, Iliiyijv i^ dvdyKrjs <rw- 
api6fJLOv<ri rijv a6j;\ryov. *A\\d irepl fjikv 
"Ztyrjs rr6rr€p6v rrore <r6^6s iariv rj oHk 
iarip, a&rol irpbs iavro^s rovrov ixiria- 
aav rbv dyQva. Hippoltt. Philoi. VI. 

' Consistently with the above, HiP- 
polttus proceeds to say, Ilarijp.,,'fv 
fjdfvos IjpefiQiv i)s \iyovai Kal dvarrav^' 
fjLcvos airrbs iv iavrip fi.6vos. 'Erei 8^ 
1^1» ybvifJMS, ibo^ev airrQ rrori rb xdXXi- 
OToi' KcX re^edirrarov 6 eXxev iv avrQ yev^ 
vrjaai Kol rrpoaydyetv' <f>C\iprjfjLOS ydp 
oifK rjv, * Ay dirrj ydp iprjaiv rjv S\os, ^ 
di dydirrj oi^K i<rriv dydirrj, idv fiij -J rb 




LiB. 1. V. 1. TTpofiefiXria-daiy ^g to fiev ri Tlaripa ovo/ia^eiy to Se 'AXiJdeiai/. o. 5«. 

MASS.I.XL1. 'E/c ^6 t59 T€TpaSo9 TavTij^ KapiToibopeicrOai \6yov koi Zcorji', 
"AvOpwTTov Kot 'E/c/cXi/cr/ai/' etval t€ TavTijv oySoaSa Trpdrrriv, 
ai airo /jlcv tov JVoyov Kai Tfj^ Zkbj;? 0€Ka ovva/uLei^ Aeyci 
nrpofi^pXtjtrOaiy Ka0u)9 irpo€ipfiKaiJLev' airo Se tov ^A.vOpdirov 
KOi Tfj^ 'Eic/cXj7(n'ay ScoSeKay Sv fiiav aTrocrracrav koi v(rT€pficra-- m. si 
(ravy TPjv \onrijv irpayfiaTelav 'TreTroifja-OaL. Opovg t€ Svo 
inriOeTO^ eva ficv fi€Ta^v tov ^vOov Ka\ tov Xonrov YlXrjpdh- 
fiaTO^y Siopl^ovTa tov^ yevvrp-ov^ Atcoj^a^ airo tov ayevvfiTov 
aTpo9' €T€pov 0€ Tov a(popi^ovTa aVTU) \aVTCOV\ TtJV 
fAfjTipa airo tov JIXfjptifjiaTog. KaJ tov ^pitTTOV Se ovk airo 
tS)v €V T(p TIXrjpdfiaTi AJdvoov irpo^epKrjcrQai, aXXa viro Trj^ 
firjTpo^y €^co ^ ^stijDpL SeJ yevofiivrjg, KaTa Trjv yvcofirjv tS>v Kp€iT- 
Tovcov arfroK€Kvrj(rdai fiera trKia^ tivo^. KaJ tovtov fi€Vy aT€ 
app€va virapypvTay airoKoy^avTa a(f) eavTOv Trjv trKiav, ava- 
SpafJL€iv «V TO TlXtjpcofjLa, Trjv Se firjTipa xnroXeK^Oeitrav fiera 
T?? 0'/ciay, K€K€Vcofk€vrjv T€ Trj^ TTvevfiaTiKrj^ viro(rTa(r€C099 €T€pov 

dualitate, secundam dualitatem emissam, oujus aliud quidem 
Patrem vocat, aliud autem Aletheiam. Ex hac autem quater- 
natione fructificari Logon et Zoen, Anthropon et Ecclesiam. 
Esse autem hanc octonationem primam. Et a Logo quidem et 
Zoe decem virtutes dicit emissas, sicut prsediximus. Ab An- 
thropo autem et Ecclesia xii. ex quibus unam discedentem et 
destitutam, reliquam dispositionem fecisse. Terminos autem 
duos adhibet : unum quidem inter Bythum et [suppL reliquum] 
Pleroma, determinantem natos iEones ab infecto Patre; alterum 
vero separantem illorum matrem a Pleromate. Et Christum 
autem non ab his qui sunt in Pleromate iEonibus emissum, sed a 
matre^ foris autem facta secundum 'memoriam 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 

dyaT^fieyoy. Upoi^aKep odv Kal iy4v- 
9Jta€if airrhi b irarJ^p, dSffirep rjv jibvo%, 
NoiV Ka\ ^kXiiOeiaVy Tovriim ivdSa^ "ffTit 
KVfUa Kal Apx^ y4yov€ koI /ii/iTrjp vdvTdnf 
rQw hnhi tov TXrjpibfuiTos KaTapidjJuov- 
jUvw kUj)V(av. Ihid. 

1 The Abund. MS. I think, han 
preserred the true reading, forif autem 

fadta-j which I restore ; hk in the Greek 
may have been easily absorbed in the 
foUowing ye». The particle marks more 
strongly that this dirojri^ir was without 
the Pleroma. Mabs. has mjairtm, forU 
factam. See p. 41. 

' Indicating the preferable reading 



viov irpoeveyKaaOar Ka\ tovtov eipai tov Afi/jnovpyovj ov Koi o^^i'*^'/' 
iravTOKpcLTOpa \cyei tZv vrfroKeijULcvwv. ^vfiwpofiefiXfja-dai Se ^^^•'•*^'- 
avTip Koi apicTTOv \l, apiarepov^ ap^^^ovTa iioyixaTia^eVy ofioiw^ 
Toh pfiOtjtrofievoif v<^^ ^/jloov y^fevSwvv/uLODg TvwaTiKOi^» KaJ tov 
^lijarovv TTOTC fA€v aiTo Tov arvcTTaXevTO^ anro t^j fiirrpo^ 
airrZvy awava-^^yOivTO^ fad. rel toF? oXoif irpofie^ijaOai <j)9jcriy 
TOVTca^i Tov QeXfjTOV* TTOTe Se airo tov avaSpajuLovTO^ «9 to 
TIX^pcoiuLa, TOVTioTi Tov yLpiOTOV' iroTe Se airo tov ^A.v0p<i- 
irov Kai Ti;9 JCiic/cAi/crcay. ISjai to Wvevyia ce to ayiov viro Tiji 
''E/cicXi/cr/a? fZ. ^AXfjOeta^'] (^fja-x irpofielSXria-Oai «'9 avaKpiciv 
Kal KapTro(f>opiav twv Alwviav, aopaTOD^ €«9 avT0V9 eicriov Si* 
ov Tov^ Aiwva^ KapTro(bopeiv Ta ^(f)VTa t59 aXfjOeiag. 

^€KovvSo9 fjL€v T19 KaTa ph^JSi!* 
TO ai^TO a/JLa Ttp TlToXe/iai^ 
y€v6/jL€V099 OVT09 Xcyei Terpa" 
Sa €ivai Se^ia 

iav Kai T€T 


2. ^^S/eKOvvSo^ Xeyei €?- 
vai Tfjv TrpcoTfjv oySoaSaf 
T€TpaSa Se^iav KOi TerpaSa 
apiCTepdvy ovToi>9 irapaSiSov^ 

autem spiritali substantia, alterum filium emisisse. Et huno 
esse Demiurgum, quem et omnipotentem dicit eorum quse ei 
subjacent. Coemissum 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 iEonum, invisibiliter in 
eo8 introeuntem, per quem iEones fructificarent folia veritatis. 
^H«c quidem ille. 

2. Secundus autem primam ogdoadem sic tradidit, dicens: 
quatemationem esse dextram, et quatemationem sinistram» 

^ We must certainly read *A\ri$€las, 
for though the Spirit is said to have em*- 
lukted from Monogeneii, § 4, still 'AXi^ 
0eia was hia ffj^iirfot, and so far inse- 
parable from him in function. 

* ^vrd, The tranalator indicates the 
worM reading of ^CXKa. 

* The Greek tezt haa been soppoBed 
hitherto to have been preeerved alone 

by Epiphanius, e. Bar, xxxi. i, buta 
more literal counterpart of the Latin, 
in tiome reepects, is now supplied bj 
H1FPOLTTUS4 the friend and disciple of 
Irenaus ; this stands in the right-hand 

^ The translator read, koX 6 fihf 
TaOra, and the apodosiB foUows, SecHH" 
duM aulem. 



, T17V d€ aWiiv (TKOTog' tjjv oe 

apicrrepav, koi <f>S>g koi (rica- 0.51 

«^ / 

aTrofrraaav t€ Kat va^epii^ra'- 
cav Suvajuiiv fxrj eivai airo tS>v 


Ai(iv<i)Vy (^aWa^ 
. . a\Xo9 • • • 

T09* Koi Triv aTTOtrTatrav Se 
KOt vcrT€p^(ra(rav Suvajuitv ovk 
airo tSov TptaKOVTa Atwvotyv 
Xeyct yeyevrja-Oat, aXX' aTro- 
tS>v KapirSv avTwv. AXXoy 


et lumen et tenebras; et discedentem autem [et] destitutam 
virtutem, non a triginta iEonibus dicit fuisse, sed a fructibus 
eorum. 'Alius vero quidam, qui et clarus est magister ipsorum, 

^ The reader will observe that for 

the first few sentences the text of HiP- 

POLTTUS is a more literal counterpart of 

the Latin than the received text; 

Tebtullian also follows them : — Se- 

cundut .... Ogdoaden in dtuu Tdradas 

dividenSf in dextram et sinittram, in lu- 

men el tenebrat; adding, tanium quod 

detuUricem et defectricem illam virtutem 

lion vult ah aliquo deducere ceonum, ted 

et fructibut de tubttantia eorum venierUi- 

hut. Similarly the author of the Libel- 

lut adv, omnet Hcer, 5 : Pott hunc 

exttiterunt Ptolemanit et Secundut hcere- 

iici, qui cum Valentino per omnia con- 

sentiunt, in illo tclo differunt: nam cum 

Valentinut axmat tantum iriginta finx- 

ittet, itti addiderunt aliot compluret, 

quatuor enim primum, deinde aliot 

quatuor aggregaveruwt ; et quod dicU 

Valentinut jEonem trigetimum excettiste 

de pleromate, ut in defedionemf negant 

itti; non enim ex illa triacontade fuitte 

hunCf qui fuerit in dtfectione, propter 

detiderium videndi Propatorit. The 

author of the Libellut soarcely gives an 

aocurate account of the notion of Se- 

cundus, who made no addition, but 

flimply grouped the Valentinian Ogdoad 

into two quatemions ; those on the 

right, or masculineappellatives^hecalled 

light, while the feminine appellatives, 

he called darkness. It was a closer ap- 

proximation to the fundamental notion 

of Eastem Theosophy, that Ahriman, 

the Evil Principle or Darkness, was the 

etemal correlative of the Good Principle 
or Light. The words of Theodobet 
also correepond with the text as pre* 
served by Hifpolttus, and rendered by 
the Translator. 

' Bishop PsARSON supplies the 
Greek exactly as we read in Hipfolt- 
TUB, adding however the words [6 koI]. 
It has been generally supposed that 
Epiphanes, the son of Carpocrates, is 
here meant, but Olsmens Alexan- 
DBINUS says, that he died at the early 
age of 17, (iyt<r€ koI rd irdin-a inj 
iTrraKaldeKa. Anyphilosophicalopinions, 
therefore, formed and taught at this 
early age, are little likely to havo 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, xal Oebi iw ^dfijj r^ 
Ke0€i\Xi7r(a( TcrifiriTat. Strom. ni. The 
apotheosis of Epiphanes is quite con- 
sistent with the idea of his own personal 
obscurity, as Neandeb observes: — Ei 
itt heine Urtache da, diete Nachrickt des 
Clement zu henceifdn, dci der leicht zu 
taHtchende Abcrglauhe und Schwarmer- 
geitt unter den Hciden in dieter zeit diet 
nicht unglaublich macht. Genet. Enttc. 
p. 335. If the transUtor is mistaken 
in rendeiing ^t0aH)t by darut, Teb- 
tullian, who was a contemporary 
writer, errs with him in speaking of 
this individual as intigniorit apud eot 



. • . €Tri To iJ\|/"j;XoT6^oi/ Kai 

yvW<mK(iT€pOU €7r€KT€lVOJUL€l/09y 

Tfjv irpwTfjv T€TpaSa 


irpoap^, 7rpoav€vv6f]T09y ap- 
prp-o^ T€ Ka\ avovojUiaa-TO^i ^v 
iyoD jULOvoTfjTa apiOiuLco. TauTfj 

Se Ti9 €Tri(bavfjg SiSacTKaXo^ VS'}'^'t 

I Ux*. 1« y. z* 

9 ^ 




* t 

Xcy^r Hi/ 
irpdyrrj ap^tj av^vvoijTO^, ctyo- 
prjTO^ T€ Ka\ avovofjLaarT09i fjv 
jULOvoTfjTa Ka\€i' TavTtj [Se 

in majus Bublime, et quasi in majorem agnitionem extensus, pri- 
mam quaternationem dixit sic : Est quidem ante omnes Pro- 
arche, * Proanennoetos, et Inenarrabilis, et Innominabilis, quam 
ego ^Monotetem voco. Cum hac Monotete est virtus, quam et 

fnoffiMri. The worda alfio of HiPPOLY- 
TU8, Philos. VI. 38, read altogetber as 
if iTri<f>avT\i were intended to qualify 
the word bihdaKokoif e.g. dXXof Zi ris 
iri^xuf^t SiddffKaXos a(rrCJ¥f where, if the 
word under consideration had been a 
proper name, its ambiguity would have 
required either the addition of 6v6juiti, 
that its meaning might be distinctly 
marked, or thc name would have been 
placed last, as in the similar construc- 
tion, c. VIII. Altogether I am inclined 
to dissent from the ordinary opinion, 
that clanu represents the name Epi- 
phaneSy and that Iben£UB here alludc» 
to the son of Carpocrates, author of the 
treatise de Jmlitiaj quoted by Clembns 
Alex. Strom. iii. 2. Beasons will be 
assigned in the sequel for considering 
Colorbasus really to have been intended 
by the author. It is oertainly remarkable 
that HiPPOLTTUS should class Colorbasus 
with heretics who called themselves 
irpoypiifcriKolf Philos. lY. 13, and that 
lEENJeus should say of those that ranked 
with this iiri<f>ayjjs bi8dffKa\oi, that they 
were TcXcfwr TeXeiSrtpoi, and yvQxmKuv 
yptaffTiKdrrepoi, whilehimself was ets u^- 
\6T€pO¥ Kal yvuxFTiKiijTcpov iireKT€w6p.€vot, 
It may be observed, that Nbandeb also 
denies that Iben AUS here alludes in any 
way to Epiphanes the Samian, though 
he is very probably mistaken in saying 
ihat the opinions indicated are those 
of Mascus. His words are, /n der 

Stdledea Irend%u aher I. v. 2, haben einige 
Gelehrte mH Unrecht die Lehre des Epir 
phanes zu finden geglaubt, da hier offen- 
bar {9. oben. s. 169) von dem Gno8tiJ>:er 
Mabcub die Rede ist. Neandeb, p. 356. 

^ The word is rendered by Tebtul- 
LIAN as Inexcogitainle, c. 37, with which 
HiPPOLTTUS agrees. 

' The translator probably expressed 
the Greek terminations, as seen in the 
Abundel readings, Monotetam, Henote- 
tam, the final letter having been added, 
under the idea that the mark of abbre- 
viation had been lost. Clbmbns Al. 
says, that Epiphanes, son of Carpocrates, 
wasthe originator ttjs fiovaSiKijs yvibceut, 
but the account is not supported by any 
other ancient testimony, and was pos- 
sibly suggested by this passage of 
iBENiBUS ; for it is quite as likely, to say 
the least, that Clement should have 
mistaken iiri<pav^i for a name, as that 
Tebtullian should not have known the 
heretic whoee course was scarcely run 
when he was bom. In default of any 
other account of the Monadic GnosU- 
cism, we may very fairly identify the 
theosophic notions here impugned by 
Ibenjeus, with the arithmetical lucubra- 
tions of Colorbasus as described by 
HiPPOLTTUS. This writer has recorded 
the busy trifling of Colorbasus, in 
divining the relative fortune of indi- 
viduals by a comparison of the monada 
or units that remain after the letters 



OR^LiiL oXtjOeiai vavTa\i^ (f>aiv€i,Kai (fycoTtl^ei ^irairra^ avOpdTrovg tov^ 

povAOjuLcvov^ «9 eiriyvoxriv aAtjueia^ eAueiv, Aa« ovtc o iraw 

^SvvaTOi €v \6y(p tS>v ev raFy cKKXtjaiai^ TrpoeaTfOTcov, eTepao.A:. 

TOVTiav iper ovSeh yap virep tov StSaarKaXov oStc 6 aa^devijg 
iv Tcp Xoyta eXaTTda^et ttjv irapaSoa^tv» M<a9 yap Ka\ Tfj^ 
avTfj^ Trtarew^ ovanjg^ oSt€ 6 iroXv ircpi avTrj^ Svvaficvo^ ctTreiv 
hrXcovaa^cVj ovt€ 6 to oKlyoVy rjKaTTovria^c, 

Secundum quid fiat putare alios quidem plus, alios 

vero minus hahere agnitionis. 

TO Si irKetov 4 eXaTTOV /cara avveatv eiSevat Tii/ay, ovk 
€v T(p Ttiv viroOca^tv avTiiv aWafra^etv yiveraty Ka\ SlKKov Ocov 
7rap€Trivo€tv irapa tov SfijJLtovpyoVy xat TrottjTrjVy Kat Tpo(f>€a 

TOvSc TOV iraVTO^y ^i? ^17 apK0V/JL€V0V9 TOVTOVf^ 




et illuminat omnes homines, qui volunt ad cognitionem veritatis 
venire. Et neque is qui valde praevalet in sermone, ex iis qai 
prsesunt ecclesiis, alia quam hsec sunt dicet: nemo enim super 
magistrum est: neque infirmus in dicendo deminorabit traditio- 
]bod.xTtia nem. Cum enim una et eadem fides sit, neque is qui multum 
de ea potest dicere ampliat, neque is qui minus deminorat. 


Plus autem aut minus secundum prudentiam nosse quos- 
dam ^[intelligentiam,] non in eo quod argumentum immute- 
tur, efficitur, et alius Deus excogitetur praater fabricatorem, 
et factorem, et nutritorem hujus universitatis, quasi non ipse 

orientalei provincias, niri fallor, indigi- 
tans, non solum districtum Antioche- 
nnm, qui nomine OrierUu in singulari 
numero derignari solet. Grabb. 

' The word lumen evidently came in 
from the margin. It is found however 
in the Abund. and other MSS. 

^ Tdrrat. A knowledge of the truth 
{iXrfdela) is not limited to thoee who by 
birth are of the spiritual (Valentinian) 
seed, it Ib offered to all alike. 

' At least here there is no reserve 

made in favour of any theory of deve- 
lopment. If ever we find any traoe of 
this dangerous delurion in Christian an- 
tiquity, it is uniformly the plea of heresy. 
Idem licuit Valentinianis quod Valen" 
ttno, idem MarcionittM quod Mareumif 
de arfntrio euo fidem innovare. Tkrt. 
Prcescr. Hcer. 

' Cn fA^ dpKov/jJi^vi ro&roin. If it 
were not for the simihu* order of the 
translation, it might have been ima- 
gined that this member had been trans- 



XpKTTov, fj aXXov Movoyevfj* aXKa ev rtp rd ocra ev irapa-' ^^}'}^' 
poAatg eipfjTai TrporreTrepya^errvaiy xai oikciovv rrj t*/? iri<TT€(o^ 
vTTodea-er koi iv t« ti^v t€ Trpay/MaTeiav koi oiKovo/xlav tov 
0€ov, Tfjv eiri T^ avdpoDTTOTfiTi yevo/xevfjv, eKSifjyeiaOar koI 
oTi e/uLaKpodvjuLfjcrev 6 Qeo^ iiri t€ t? ^tZv Trapa^e^fjKOTWv 
ayyiXwv airoaTa(Tia, Ka\ eiri t^ TrapoKoy tZv avOpdirwVy 
(ra(f>fjvi^€tv Ka} itd t/ to /ul€v irpoa-Kaipa, tcl Se aidvtay 
Kat Ta iJL€v ovpavta, Ta oe €Trty€ta ^€tg Kat o avTo^ ky^o^ 
Tr€TroifjK€Vy airayyiXK^tv' Ka\ Std t/ aopaTO^ wv icpdvfj T0t9 

Bufficiat nobis, aut alius Christus, aut alius Monogenes : sed in 
eo, quod omnia quse in parabolis dicta sunt exquirere, et adjun- 
gere ^veritatis argumento, et in eo, ut ^instrumentum et dispo- 
sitionem Dei in genere humano factam enarrat: et quoniam 
magnanimus extitit Deus, et in transgressorum angelorum 
apostasia, et in inobedientia hominum, edisserere; et quare alia 
quidem temporalia, alia vero astema, et quaedam coelestia, quse- 
dam terrena unus et idem [Deus] fecit, annunciare: et quare 

pofled from the end of the sentence, 
where it would have referred to the 
terms Greator, Christ, and the Only- 
hegotten. Various emendationB have 
heen proposed; hut the most ohviouB 
has been overlooked, (i;f fi^ dpKoOyros 
^IU9 To&rov, which partly followa the 
form of the Greek, and is exactly ex- 
preased hy the Latin. 

* A marginal gloas on prudentiam, 
^ wpoa€T€pyd^€(r0ai, working oui the 
tndk fr<m ihe fyurative, a» weU asfrom 
tke plaiH portUm» ofScripture, 

' The early fathers agree in refer- 
ring the fiJl of a portion of the hea- 
venly host to their alliance with the 
daughters of men, Qen, vi. i, e.g. Jus- 
Tnr M. Apol. i. 5, halpjo»€t 4>avKoi , , , 
yvwaucds ifiolxfvaaif, Tk&TULLLLS, De 
Virg, Vd. 7, 9i enim propter angdo», eci' 
Ueet quoi legimm a Deo et codo excidiste 
ob coneupiaoeniiam fceoMnarum, &c. De 
Or. 11, Angdi propter filiae kominum 
deeeioenmt a Deo. Adv. Marc. v. 18, An- 
gdorum eeandalieatonm in JUiae homi- 

num. De Jdolol,, Unumpropono, angdoi 
eese iUoe deeertores DH, amatores foemir 
narum, &c. Glbm. Al. Strom, y. 735 ; 
yn. 884. The Rahhinical writings give 
abundant proof that the notion was bor- 
rowed from the Jews, who in their tum 
imported it from Babylon. So the book 
Zohar says that imps of evil u^ of a 
mixed race, partly human, partly an- 

geiic. ^jaD n^K «niAB rmni rne^ 

* eh KoX 6 aMs Ocbs, and no part of it 
was the work of any subordinate JEofn, 

* Veritatis, as the translation of wl- 
ffretas, \b free, but quite inteUigible. 
The author having previously used dXiy- 
0€la BB the synonym of vUrris, in speak- 
ing of the Rule of Faith. 

^ I would read olKodofdap ical Tpayfia' 
r€Uuf in the Greek. oUodofday might 
be translated inetrumentum, as o/«:odo^ii^ 
eairr€s r^v iKK\riffUuf, m. iii. is rendered 
inetruenies eccleiiam, and Tpayfxarela is 
translated by dispoeitio, § 16, and Y. § i. 
In this way all difficulty disappears. 



UB.LiT. irpo(piiTaig 6 0€O9, ovK ei/ fjLia iSca^ aWd aXXft>9 aWoi^y 
uass.'i,x,x avvielv' Ka\ Sid tI SiaOtJKai TrXeiou^ yeyovaa^i t^ dvQpdmroTifTi 
jjLijvveiVf Ka\ Ti9 eKaaTfi^ tS>v Sia6ijKS>v 6 jfapaKTfjpf SiSaa^Keiv 
Koi Sid t/ ovveKXeta-e ^irdvTa [jta iii. 221 ciy direiOeiav 6 ©cop, 
7va TOV9 irdvTa^ cXciyorjy, e^epcvvav koi Sid tI 6 '\oyog Tov 
OeoS adp^ eyevcTOj koi eiraOeVy ^ ev^apiareiv* Ka\ Sid tI hr o. 
ia^aTdnv tS)v KaipSov i irapovaia tov viov tov 6eo(7, TOVTianv 
iv Tw TcXei €<f>avfi fj dpyriy dTrayyeKKeiv kcli irepi tov tcXov^ 
Kal tS>v /xeKKovTtaVy oaa T€ KeiTai iv Tah Tpa^Kxif, dvairrva'^ 
aeiv* Kai t/ otx tcJ direyvtoa/jLeva edvfi ovyKXfjpovo/jLa Kai 
avaacofjLa^ Kal (ru/x/ieTOj^a tZv dylwv TreTrolfiKev 6 Oeof, jJLfi 
aiUDTrav /cai xcSf to OvffTOv tovto aapKiov cvSvaerat ddava" 
atavy Kai to (pdapTov d^pOapa^iaVy StayyiWeiv xcoy T€ ^epei, 

cum invisibilis sit, apparuit Prophetia Dei [Deusj non in una 
forma, sed aliis aliter, ^adesse: et quare testamenta multa 
tradita humano generi, annunciare, et quis sit uniuscujusque 

Boin.zLasL testamentorum character, docere: et quare eondmU omnia in 
increduKtatem Deus^ ui universis misereatur^ exquirere : et quare 

joh. i. 14. Verbum Dei caro/actum est, et passus est, gratias agere: et quare 
in novissimis temporibus adventus Filii Dei, hoo est in fine 
apparuerit. ^et non in initio, annunciare : et de fine et de futuris, 

f. 1. evoiTwe. quaecunque posita sunt in Scripturis, revolvere : et quare despe- 
ratas Gentes cohseredes et concorporatas et participes Sanctorum 

icor. ZT.64. fecit Deus, non tacere: et quemadmodum mortalii hofe caro 

^ Here again tbe Syriac reads 
• Sk y ^n^ omnem hominem, 

' e^a/K<7r€{r. It is bo difficult to 
make a BatiBfactory sense with this word, 
that I am inclined to suspect some al- 
teration in the text antecedently to the 
tranalation ; iraf>urT&w, exMbere, would 
harmonise well with the other verbs, and 
if we eduoe the initial syUable e^ from 
the final syllable of the preceding word 
iTadey, the Bubetitution of the remain- 
der x<Vt<rret)r for irapurrw would easily 
foUow. HsBTCHnis expUins Ta^urrib by 
diroielKwvfu. Or Bi&ri might be proposed, 
if the context would bear the change. 

' For ipcT Stibren proposeB yiywe 
as agreeing with the Latin, and ima- 

gines, that sinoe ipCa Benres to intro* 
duce the text in the LXX, it first ob- 
tained a plaoe in the context> and Bub- 
sequently became converted into Ipu, 
and that then ytfwe disappeared. But 
the reaaon adduced is a yery strong ooe 
for retaining ip€i in the text, as having 
been Buggeeted by the paasage quoted. 
By a very slight alteration in the Latiji, 
fattu CMt may have beoome factut e$t. 

^ adeue ia no equivalent for the ma- 
nifestly genuine reading in the Greek 
auvuaf. If the Latin translation has 
Buffered no change, it indicates the 
word cweiyat, mendoie, JuNiUS pro- 
poses to read addiecere, but thia is not 
Bufficiently close either in meaning (o 



'O ov \ao9, Xao9, Kal jJ ovk i^yaTTfjfjLevfjy ^yaTTfjfievri, <cai tto)? ^5 J-^^ 

TTx f » • « ^ OR. I. Iv. 

iiXeiova T?? eprifjLov ra rcKva tiaXKov fj rn^ i\ov(rfi^ tov avSpa, ^^^^'-^- 
Kfjpva-creiv, 'Etti tovtcov ydp Kai eir] tZv ofioldov avTOtg eTrc- 
fiofja-ev 6 'ATTooTToXoy ^Q fiado^ irXovTOv Kai a-odyla^ Ka\ 
yvwa-€C09 Oeov' iy ave^epevvfjTa Ta KplfiaTa avTOv, Kai ave^t- 
•^^viaarTOi al oool avTOv, 'AXXa ovk ev T(p virep tov KTia-Tfjv Ka\ 
Afjfitovpyov MfjTcpa tovtwv Kot avTOv 'EvOvfi^a-tv AtS>vo9 
TreirXavfjfievov TrapeTrtvoetv, Kot ei^ tocovtov SjKctv fiXaa^d^fjfitag* 
ovSe j^suppL €v TfiSj To vTTcp TavTfjv TraXtv TI\iip60fxa, ^tov fiiv 
€va, vvv Sc avrjptOfiov <pv\ov Atwvayv eTrty^r^iSea-Qat, KaOwg 
^^yova-tv ovTOt ot a\fj6S>9 cpfjfiot Oeia^ avvia-eta^ StSaa-KaXor 
Tfj^ oSa-rj^ 'E^#rXi7<r/a9 iraarjg fiiav Ka\ Trjv avTrjv irta-Ttv 
i^^fova-rj^ €ig iravTa tov Koafiovy Ka6m irpoitfiafi^v, 

induet immortalitaUm, et corruptibile ineorruptelam, annunciare : 
et quemadmodum factus [/. fatus] est Qui non erat populus, OK^w.n 
populus : et dilecta, dHecta ; et quemadmodum Plures JUii ejus qucB ^'£. 
deserta est, magis quam ejus quce hahet virum, ^praeconare. Jn o«i.'iv.87* 
talibu8 enim et in similibuseis exclamavit Apostolus: aftitudo tiam, xisx 
divitiarum et sapientice et cynitionis Dei! quam inscrutahilia 
judicia ejus, et intestigabiles mce ejus, Sed non in eo, ut supra 
Creatorem et Fabricatorem, matrem ejus et illorum, Enthy- 
mesin ^onis errantis adinvenires, et ad tantam pervenires 
blasphemiam : neque in eo quod est super hanc rursus Pleroma, 
aliquando quidem xxx. aliquando vero innumerabiles multitu- 
dines .£onum mentiri : quemadmodum dicunt hi. qui vere sunt 
deserti a divina sententia magistri ; cum ea, quaB est Ecclesia 
universa, unam et eandem fidem habeat in universo mundo, 
quemadmodum prsediximus^. 

the Greek, or in cbAracter to the Latin. 
N088B through disfigarement of its ini- 
tial letteTB may have been mistaken for 


' Et non in initio ought to have been 
rendered prineipium, to agree with the 
Greek and with the context ; dpxh ui i^ot 
nnfrequently rendered by the tranBlator 
initium, where it evidently means prin- 

> rhv tih hfa, Grabb'8 can hardly 
be called a conjectur^, for it is self-eyi- 

VOL. I. 

dent that the transUtion is correct, and 
aliquando quidem triginta can only re- 
present ww jih Tpidxotna in the Greek ; 
only the MS. wonld express the capital 
A as the symbol for thirty, which easily 
became A, one, 

■ I followthe reading of the Ardnd. 
MS. Gbjlbe has prceconiare contrary 
to the analogy of iermonari AuL. Gell. 
and obtonari Tbbbnt. 

• See pp. 90 — 9?. 



LIB. I. ▼. 1. 

OR.I. V. I. 




QiiCB est Valentini sententia, in quibits disci^epant 
adversus eum discipuli ejus. 

I. ^IAQMEN vvv Koi Tfiv TOVTtav aa-TaTOv f/. aa-vcrT.j S.s 
yvdfJLtiv Svo TTOv Ka\ toiwv ovtooVj Trwf irepi twv avTwv ov ra 
avTa XeyovcriVy aWa T019 irpayiJLa<ri Kat toi^ ovofxaciv cvavTia 
airoc^alvovTar 'O /xev ydp ^irpwTO^, airo t^? XeyofJLcvfjg yvoD^ 
(TTiKrjg alpea-eoog rd^ ^ajO^d? eig ^ISiov -^^apaKTtjpa SiSaa-KaXelov 

CAP. V. 

1. ViDEAMus nunc et horum inconBtantem sententiam, cum 
sint duo vel tres, quemadmodum de eisdem non eadem dicunt, 
sed et nominibus et rcbus contraria respondent. Qui enim est 
primus, ab ea quaD dicitur gnostica hoeresis, antiquas in suum 

^ irpCnoi with relation to the two or 
three before mentioned, not witli relation 
to those who originated the Gnostic 
heresy. S. Ionatius, in his epistle to 
the Magnesians, alluded to the Gnostic 
emanation of the Kbyoi froro 'S.iyffy and 
sayB, ds iirrlv avrov A670S dtdioi, ovk dirb 
Xtyrjs irpo€\0(iv, and Blondel and the 
Pfere Daill^ inferred from this passage, 
as compared with the words of Irenceus 
above, that the Ignatian text could 
not have been written 1)efore the age of 
Valentinus, who, as they say, was the 
first who spoke of St^iJ. Bp Pearson*s 
vindication of the genuinencss of the epi- 
stle, shews that irpQrot does not refer to 
theorigination of theGnostic Sige, but to 
the 61JO KoX Tptts of the Valentinian school 
who are mentioned, nameiy, 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, 11. 9, in describing as 
one fundamental tenet of Simon Magus, 
^v Gcdf Kal 'Liyti, God was alto Silence, 
not, there tpcu Ood and Silence, For in 

the Philosophumena of Hippolytus we 
read, dijo eUrl irapaApvdies tQv SKtav al(i>- 
vu)v,..dTr6 fiias jd^i, '^tis iari iOvafui 
Zty)}, d6paTos, djcaTdXrprros, fSv lij jda 
<f>aiv€Tai dvcadev, jfTis iarl fieydXrj Sv- 
va/us, vovs tQv SKcjv, Siiwbfv rd irdvTa, 
dpffriv ii di h-ipa KdTiaSev, ixlvoia fi€' 
ydXrj, di^Xeia, yewQxra tA irdjrra. Pfciloe. 
VI. 18, where the d^^afus ZtT^is clearly 
the radical base of vovs and iirlvoia, tho 
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 frora Simon, for Hippolt- 
TUS says in the sequel ; ovtos 6^ Kal 6 
KaTd Tbv ^lfujva fi06os, dxf> ov OvaXo^ 
tXvos rdf d(f>opfids XapCijv, dWois dvhfiaci 
KoKct. But the reader should consult 
the note of Grabe on this place, and 
study Prarson's argument in his Fjfi- 
dicice Ignatiana, m — vi, which, as a 
masterly piece of criticism, has not yet 
been shaken. 

* dpxds, principles; the translator 
read most erroneously rds dpxa^<i'.*« 
dtScuTJcaX/as. To the proof given above 



fjLeOapjULocras OvaXevrtvo^i ovTCog ^ e^rjpo^popfja^ev, opia-atJLevo^ lib.i. t.i. 
e«i/ai ovaoa avovojuLaa^TOV, 179 ro /iev ti KaAeta^dai ApprjTOv, mass.i.xi.i. 
To 5e ^tyi^v. "ETreiTa €k TavTtj^ Ttj^ ^ SvaSo9 SevTcpav SvaSa ^i «^*»»- *• 

cliaracterem doctrinas transferens Valentinus, sic definivit ; dua- 
litatem quandam innominabilem, cujus quidem aliquid [aliud] 
vocari Inenarrabile, aliud autem Sigen. Post deinde ex hac 

from HiPPOLYTUS that Valentmiis 
borrowed his systera frora Siraon, we 
may add the testimony of iRENiBUS, 11. 
xviii. § I, where the iniiia emisfionum, 
dpxoi Tihv vpo^oKCjv, are referred to him. 

' fbiov x^o'^VP<*' ii^MicaXelov is ra- 
ther a ipiXri \4^is of iBBHiBUB, as DoD- 
WBLL observes, and compares c. 23 end, 
andc. 3 1, wherethetranslatoragainstum- 
bles atthe word didaffKoXcTov, and renders 
it doctrinas, whereas it means a tchool. 

* i^ripo<p6pvi<r€y. Stieren may weU 
say, Barbara vox; and unfortunately, 
by some omisaion, the Latin ignores the 
word. VariouB corrections have been 
proposed, for correctioD is indispensable ; 
thus, Hammond would read i^€<p6priffey. 
Voss, i\ijpo^pri<r€. BiLUUS, most un- 
criticaUy, (<pri. Ck>TBLBBIUS, iyffrjipo^prf- 
aev. Peabsok (and Gbabb inclines the 
Bamc way) proposes to make the best of 
the word as it now stands, and considers 
it to embody the compound idea of 
speaking ^rjpcus \i^€<n. Adding one 
moro leaf to this tylva, I would propose 
i^rjs d4>6pi<r€P, in aUusion to the emana- 
tions Buccessively described, and which 
would agree to a certain eztent with the 
translation. *Opi<r<ifuyos may express 
the marginal attempt of some reader to 
recover the true reading. In the trans- 
Lation the Cod. Abund. has definit, Voss 
and others diffinivit: from thc two I take 
definivit w ith Mass. and Stieben. Este 
must stiU be undenitood. 

' Compare the extract from the 
Dida»c. Or. § 29, quoted in note t, 
p. 13, which, like Ibenjeus, speaks of 
the fundamental duality, Bythus and 
Sige ; HiPPOLTTUS however speaks of a 
closer approximation to the Monad of 
Ptthaoorab, and in all probability in- 

dicates the starting-point of Valentl- 
nus himself, from which position his 
foUowers subsequently drifled. The 
variation in the number of .^£ons de- 
scribed as contained in the Pleroma of 
different Valentinian schoolsi givescolour 
to this supposition. Theparallel and in- 
dependent account of Hippolttus, from 
its novelty, is interesting. OOaKevTivot 
Tolyw Kol *H.paK\i<i}v xal UTo\€fJxuos, koI 
Toura ij To&rcjif <rxo\^, ol llv6ay6pov KtJ. 
nXdrawof fiadrjral, dKo\ov6i^<un-€S t<hs 
Ka6riyrj(rafUv<HS, dpi6fi.r]rriK^v tV f^dia' 
<rKa\iav Hjp iavTS>v «care/SdXoyro. Ka2 
ydp To&nav i^rrlv dpxh "^^" irdvT<av fio- 
vds dyiwrjTos, &<p6apTos, dKaTd\rjirTos, 
direpivbrjTos, y6vtfios, Kal ir<ivT<av rrjs 7C- 
vi<r€(as alrla tQv y€VOfUv<av. KaXerrai 
3* inr* a&rQv ij irpocLpnjfUvrj fiovds, rraTijp, 
Aia<popd di tis €vpl<rK€Tai iroXX^ irap' 
a&rcHs' ol fiiv yh^ a&ruv tv' •§ iravTd- 
rroffuf Ka6ap6v rb d6yfia tov Oira\€VTlvov 
Hv6ayof>iKbv, &6rj\v Kal A^^ov jcoi /a6- 
vov t6v HaTipa vofdl^ov<riv etvcu' ol Bi 
d^^varov vofd^ovT€S djjva<r6ai i^ dpltevos 
fju6vov yiv€<riv 8\tas tQv y€y€vrjfUv<av 76- 
vi<r6<u Ttvbs, Kal tQ HaTpl tQv 8\(av, tva 
yivrjrai iraTijp, Xtyijv i^ dvdyKrjs <rw- 
api6fxov<ri t^v <r^^vyov. *AXX4 rrepi fUv 
2t7^s rr&r€p6v rrore (rjJ^Vy^s iariv rj o^k 
iffTiy, a&Tol rrpbs iavrods tovtov ixir<a- 
<rav rbv dyQva, HiPPOLTT. Philoa. VI, 

3 Consistently with the above, HiP- 
POLTTUS proceeds to say, nar^p...^y 
fibvos ijp^fjAov ws \iyov<n. Koi dvaxavd- 
fjLCvos airrbs iv iavTip fi6vos. 'Errel H 
ijv ybvifJLOs, ibo^ev avT<^ xori rb icdXXt- 
OTOV Kal T€\€iaTaTov 6 €tx(v iv airr^ yev" 
vrjirai Kal xpoaydy€w' <pi\iprjfu>s ydp 
oi>K rjv, *Aydrrrj ydp <prj<ruf ifV S\os, r^ 
di dydrrrj oi^K iffTiv dyd-rrj, idv fi^ ]J rd 




LiB. 1. V. 1. irpoj^e^Xrjcrdaiy ^? to fxiv ri Tlarcpa oi/o/xa^ei, to Se ''AXiOeiav. o.-jk 
MAS8.LXL1. Jjif jg ^^j T€Tpaoo9 TauTfj^ KapTTOt^opeliTuai \oyov Kat Zitativ, 
"A.vOpoDTTOv Ka\ 'Eic/cXjya/ai/' etval t€ TavTfjv oySoaSa irpwTriv, 
ai airo /jlcv tov JVoyov Kai tij^ ld(i09j^ ocKa ovva/jLei^ \eyei 
irpofiepX^a-Oaiy KaOu)^ irpoeipfiKafiev* airo Se tov ^A.vOpdirov 
KOi T9J9 'E/c/cXi7(r/a9 SdScKay wv fuav airoa^acav Kal i/crrepijflra- m a 
cravy Ttiv Xoiirriv irpayjuLaTeiav Treiroirjcrdai, Opovg tc Svo 
vTrideTOy eva fxev fJLera^v tov ^vQov Ka\ tov \onrov TlXtjpi- 
/LtaTo?, SiopiCpVTa T0V9 yevvriTOv^ AiZva^ cltto tov ayevv^ov 
aTpov cTepov oe tov acpopilovTa auTO) 1 afTOJi'! ttiv 
fjLfjTepa airo tov YIXfipdjuLaTO^, Kai tov ^pKrrov Se ovk cnro 
tHv ev T(S HXfipdfjLaTi Ai(iva>v TrpofiefiXfjcrOai, aXXa viro Trj^ 
fJLffTpo^y e^oD ' [suppL Sej yevofievri^y /caTa Triv yvdfiriv tS>v KpeiT^ 
TOvoDv airoKeKvrjcrQai fieTa (TKia^ tivo^. KaJ tovtov fievy oTe 
appeva vTrip^xovTay airoKoylravTa a(j> eavTOv Tfiv orKiaVy ava- 
SpafJLeiv eU to TlX^p(jDfia. T^i/ Se firp-epa viroXeKfyOeiorav /xrra 
Trjg tTKia^y KeKev(Ofi€vriv Te t^P TrvevfiaTtKrj^ vTro(rTa(re(a^y cTepov 

dualitate, secundam dualitatem emissam, cujus aliud quidem 
Patrem vocat, aliud autem Aletheiam. Ex hac autem quater- 
natione fructificari Logon et Zoen, Anthropon et Ecclesiam. 
Esse autem hanc octonationem primam. Et a Logo quidem et 
Zoe decem virtutes dicit emissas, sicut prsediximus. Ab An- 
thropo autem et Ecclesia xii. ex quibus unam discedentem et 
destitutam, reliquam dispositionem fecisse. Terminos autem 
duos adhibet : unum quidem inter Bythum et [suppL reliquum] 
Pleroma, determinantem natosiEones ab infecto Patre; alterum 
vero separantem illorum matrem a Pleromate. Et Christum 
autem non ab his qui sunt in Pleromate iEonibus emissum, sed a 
matre^ foris autem facta secundum ^memoriam meliorum enixam 
[enixum] esse cum quadam umbra. Et hunc quidem, quippe 
cum esaet masculus, abscidisse a semetipso umbram, et regressum 
in Pleroma. Matrem autem subrelictam sub umbra, vacuatam 

dyawufieyoif. Ilpod^aKcv o^ Kal iyh- 
miffaf a^6f 6 var^pf cSairfp ^p /iSvotf 
NoiV Kal *A\ii0€iap, Tovriari Svdda, -ifTis 
Kvpla Koi dpx^ yiyope koI /ii/iTrip irdrrtap 
tQw irrbt toO irKfipiipMTOi KaTaptOfiov- 
fUpufv kUixPw, Ibid. 

1 The Abukd. MS. I think, htut 
presenred the true reading, foritt aiifern 

factn, which I reetore ; di in the Greek 
may have been easily absorbed in the 
following ycp. The particle marks more 
strongly that this diroKihj<rts was without 
the Pleroma. Mass. has mtUrem forU 
fact€tm. See p. 41. 

' Indicating the preferable reading 




vlov TrpoepeyKacrOar xal tovtov eivai tov Afj/jLiovpyoVy ov koi ^^iy'}' 
iravTOKpaTopa \eyci twv vTroK€ijuL€voDv, ^v/jLTrpoficfiX^crOai ^e **'^^' *^'' 
avT(p Kai apKTTOv [l, api(rT€p6v~\ apypvTa eSoy/uiaTia-eVy ofioloD^ 
T019 pfjOfja^o/uLcvois v^' ifjLcov y^r€vS(jovv/jL(ag Tvco(mKoi9» KaJ tov 
^lfjorovv TTOTe julcv airo tov avcTTaXcvTO^ airo t?9 fJLfjTpog 
avTwVy crvvava^^^yOevTO^ J[ad. T€~\ toi^ 0X019 irpoPepkrjcrdai (f^fia-iy 


T\\rip(afia^ TOVTccTTi Tov yipi(TTOV' iroT€ Sc airo tov ^A.vdpd^ 
irov Kai T179 hiKKArjcria^, iVa* to iiv€Vfia d€ to ayiov viro Ttj9 
''EicArXjycr/ay [j, 'AXiyOe/a^l ^»;<rl Trpop€^\rj(r6ai eh avaKpKTiv 
Ka\ Kapiroipopiav tZv AidvcoVy aopaT(j09 €«9 avTOv^ €icri6v' Si* 
ov T01/9 Aic3i/a9 KapTro(bop€tv Ta ^(pvTa tJ^ aXfjOeia^, 

2. ^^€KovvSo9 Xiyei €?- 
vai Tfjv TrpcoTfjv oySoaSay 
TCTpaSa Se^iav Kai TCTpaSa 
api(rT€pdv, ovTos^ irapaSiSov^ 

^€KOVvSo9 fl€V TI9 KaTa p|^JjS[* 

To ciJto afia t£ TLTo\€fial(a^ 
y€v6fi€V099 OVT09 \iyei Terpa" 
Sa etvai Se^iav Kot T€TpaSa 

autem spiritali substantia, alterum filium emisisse. Et hunc 
esse Demiurgum, quem et omnipotentem dicit eorum quse ei 
subjacent. Coemissum 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 iEonum, invisibiliter in 
eos introeuntem, per quem i^ones fructificarent folia veritatis. 
^Haec quidem ille. 

2. Secundus autem primam ogdoadem sic tradidit, dicens : 
quatemationem esse dextram, et quatemationem sinistram, 

^ We must ceiiainly read *A\ri$elaSf 
for though the Spirit is said to have ema- 
nated firom Monogenen, § 4, still 'AXi^- 
0€ia was his c^^vyoi, and so far inse- 
parable from him in fimction. 

' tftvrd. The translator indicates the 
worse reading of 0i/\Xa. 

* The Greek text has been supposed 
hitherto to have been preserved alone 

by EpiPHANnjs, c. Hcar. xxxi. i, but a 
more literal counterpart of the Latin, 
in Home r^ects, is now supplied by 
HiPPOLTTUS, the friend and disciple of 
Ibenaus ; this stands in the right-hand 

^ The translator read, Kal 6 fih 
TaOra, and the apodosis follows, Secun- 
dut atUem. 



Se aWfjv (TKOTO^' Tijv Se 

MASS.I.xi.i. ^ 
. TfJP 

^ f 

airocTTacrav re Kai vcrrepTjcra- 
crav SvvajuLiv /JLtj eivai airo tS>v 



Aidvwvy ( aWa ) 
. . aXXo9 • • • 


apicrTepaVj koi <f}cl>9 Kai (r/ 
T09' Koi Tfjv airocTatrav Si 
Ka\ vcTTep^a^acrav Svva/xiv ovk 
airo tS>v TpiaKOVTa AidviDv 
Xeyei yeyevfjorOai, aXX' aTro 
Twv Kapirwv avToov. AXXo? 

et lumen et tenebras; et discedentem autem [et] destitutam 
virtutem, non a triginta iEonibus dicit fuisse, sed a fructibus 
eorum. ^Alius vero quidam, qui et clarus est magister ipsorum, 

^ The reader will observe that for 

the first few sentences the text of HiP- 

POLYTDS is a more literal counterpart of 

the Latin than the received text; 

Tebtullian alflo follows them : — Se- 

cundus .... Ogdoaden in duaa Tetradas 

dividens, in dextram d sinislram, in lu- 

men d tenehras; addJng, tantum quod 

desultricem et defectricem illam virtutem 

non vuU db aliquo deducere ceonum, sed 

a fructibue de substantia eorum venienti- 

Inis. Similarly the author of the Libel- 

lus adv, omnes Hcer. 5 : Post hunc 

eoDstiterunt Ptolemceus et Secundus haere- 

ticif qui cum Valentino per omnia con- 

»entiunt, in iUo soh differunt: nam cum 

Valentinus CBonas tantum triginta finx- 

isset, isti addiderunt alios complures, 

quatuor enim primum, deinde alios 

quaiuor aggregaveruwt ; et quod dicit 

Valentinus uEonem trigesimum excessisse 

de pleromate, ut in defectionem, negant 

isti; non enim ex illa triaconlade fuisse 

hunc, qui fuerit in drfectione, propter 

desiderium videndi Propaioris. The 

author of the LibeUus scarcely gives an 

aocurate account of the notion of Se- 

cundus, who made no addition, but 

simply grouped the Valentinian Ogdoad 

into two quatemions ; those on the 

right, or masculine appellati ves, he called 

light, while the feminine appellatives, 

he called darkness. It was a closer ap- 

proximation to the fundamental notion 

of Eastem Theosophy, that Ahriman, 

the Evil Principle or Darkness, was the 

etemal correlative of the Good Principle 
or Light. The words of Theodobet 
also correspond with the text as pre* 
served by Hiffolttus, and rendered by 
tlie Translator. 

' Bishop Pearson supplies the 
Greek exactly as we read in Hipfolt- 
TUB, adding however the words [6 /co/j. 
It has been generally supposed that 
Epiphanes, the son of Oarpocrates, is 
here meant, but Olbmsns Alexait- 
DRINUS says, that he died at the early 
age of 17, ^^^e xal t4 irdrra (rif 
iirraKalhtKa. Anyphilosophicalopinions, 
therefore, formed and taught at this 
early age, are little likely to havc 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, kuI Qehi iy Xdfijf r^ 
Kcif^aXKrp^las TeTlfirjTat. ^rom. lll. The 
apotheosis of Epiphanes is quite con- 
sistent with the idea of his own personal 
obscurity, as Neandeb observes: — Es 
ist heine Ursache da, diese Nachricht dcs 
Clcmens zu henoeifdn, da der leicht zu 
tailschende Aberglauhe und Schwdrmer- 
geist unter den Ileiden in dieser zeit dies 
nicht unglaublich macht. Oenet. Entw. 
P* 335- I^ ^^® transhitor is mistaken 
in rendering ^c0aH)s by clarus, Tbb- 
TULLIAN, who was a contemporary 
writer, errs with him in speaking of 
this individual as insignioris apud eot 



. • . eTrJ TO yy^fjXoTepov Koi 

yvW(rTtK(aT€pOV €TreKT€lv6fl€V09y 

TrjV TTpWTfJV T€TpaSa 


irpoapyfiy irpoavevvofjTO^, ap^ 
pfjTo^ T€ Ka\ avovofJiacTO^i ^v 
€ya> /uLOvoTfjTa apiQfiZ, TavTfj 

Se T(9 €Tn(^avfj^ SiSacTKaXo^ o?*/'v*8' 

» ^N 




» » 

\cyet' Hv 
wpwTfj ap^^fj av€vv6fjTog, ap^ 
prjTO^ T€ Kai avovofiacrTO^, fjv 
Ixov^TfjTa KoKer TavTfj [Se 

in majus sublime, et quasi in majorem agnitionem extensus, pri- 
mam quaternationem dixit sic : Est quidem ante omnes Pro- 
arche, ^ Proanennoetos, et Inenarrabilis, et Innominabilis, quam 
ego 'Monotetem voco. Cum hac Monotete est virtus, quam et 

SteUedetlrendus aber I. v. 2, haben einige 
Gtlehrte mU Unrechi die Lehre des Epi- 
pftanes zu finden gegl^uht, da hier offen- 
bar {s. oben, s. 169) von dem Onostiker 
Marcus die Rede ist. Neander, p. 356. 

^ The word is rendered by Tertul- 
LIAN as IneoccogitabUe, c. 37, with which 
HiPPOLTTUS agrees. 

' The tranflUtor probably expresaed 
the Greek terminatioDS, as seen in the 
Abundel readings, Monotetamf Henote- 
tam, the final letter haying been added, 
under the idea that the mark of abbre- 
viation had been lost. Clbmems Al. 
says, that Epiphanes, sonof Carpocrates, 
wasthe originator ttjs fiovadiKrji yyiixreutf 
but the account is not supported by any 
other ancieut testimony, and was poa- 
sibly suggested by this passage of 
Irenjsus ; for it is quite as likely , to say 
the least, that Clement should have 
mistaken iiri<f>ay^s for a name, as that 
Tertullian should not have known the 
heretic whose course was scarcely run 
when he was bom. In default of any 
other account of the Monadic Gnosti- 
cism, we may very fairly identify the 
theoeophic notions here impugned by 
iBENiBUS, with the arithmetical lucubra- 
tions of Colorbasus as described by 
HiPPOLTTUS. This writer has recorded 
the busy trifling of Colorbasus, in 
divining the relative fortune of indi- 
viduals by a comparison of the monads 
or units that renutin aftcr the letters 

magiatri. The words also of Hippolt- 
Tua, Philoa. vi. 38, read altogether as 
if iiri<f>ayi]s were intended to qualify 
the word diSdffKoXos, e.g. dXXos d4 rts 
iruf^oMiis SiSdffKoXos a&rQp, where, if the 
word under consideration had been a 
proper name, its ambiguity would have 
required either the addition of dydjMri, 
that its meaning might be distinctly 
marked, or the name would have been 
placed last, as in the siroilar construc- 
tion, c. viii. Altogether l am inclined 
to dissent from the ordinary opinion, 
that clarus represents the name Epi- 
phanes, and that Ibenaus here alludes 
to the son of Carpocrates, author of the 
treatise de Justitia, quoted by Clemens 
Albx. Strom. iii. 2. Reasons will be 
assigned in the sequel for considering 
Colorbasus really to have been intended 
by the author. It is certainly remarkable 
that HiPPOLTTUS shouldclassColorbaBus 
with heretics who called themselves 
wpoyvciffTiKol, Philos. rv. 13, and that 
iBENiEUS should say of those that ranV.ed 
with this iTi<f>ay}is biSdffxaXos, that they 
were reXelcjy TeXetArepoi, and yvtaffTiKQv 
yvtaoTiKiijTepoi, whilehimself was cts i^^^ 
\br€po¥ Kal yvuffTiKiiiTepo» iireKT€iv6fjL€vos. 
It may be obeerved, that Neandbr also 
denies that Irenaus here alludes in any 
way to Epiphanes the Samian, though 
he is very probably mistaken in saying 
that the opinions indicated are those 
of Mabcub. His wordB are, In der 



WB.I.V.2. r^ fxovoTiiTi (TvvvTrapyjEi 




Kai avrriv ovojJLaCw 

Atf t t f «f 
VTfJ IJ eVOTtJ^, fj T€ 

Svva" crvvvTrapy^eiv Svva/JLiVf ^v ovo^ 
fjLatei evolrijTaj. ASny ^ evo- 
Trjs eiTe f? TeJ fxovoTm irpoti^ 
KavTO, /JLfj irpo€jjL€vai, apyjiv 
€7r5 iravTcov vofiTwv aycvvfjTOv 
T€ Ka\ aopaTOV, ^i^ . . . /ao- 
vaSa icaXer. TaiJri; Tfj Svva/jL€i 
(TvvvTrap^xei SvvajJLi^ ofioovcio^ 
o^j5> ^^ ^<*^ (lyTfjv 6vo/jLal^(o 
To €v, AvTai ai T€(r(rap€g 

/JL€t9f fj T€ /JLOVOTfl^ KOl kvOTf/^y ITpOflKaVTO Ta^ Xo«- 

/jLOva^ T€ Ka\ To €Vy irponKavTO Tray tZv alwvoDV TrpofioXaq. 
Ta^ Xonra^ irpo^oXa^ tZv 

Hsec Henotes et Monotes cum sint 
unum, emiserunt, cum nihil emiserint, principium omnium 
'noeton, et agenneton, et aoratum, quam Archem sermo 
Monada vocat. Cum hac Monade est virtus ejusdem substantiad 
ei, quam et eam voco Hen. Hse autem virtutes, id est Mono- 


/jLovoTfi^y To €v ov(raiy irpori' 
KavTOy ^fjLfi Trpo€fjL€vaiy apyjjv 
€Tr\ iravTvov vofiTfiv, ayivvfiTOv 
T€ KOi aopaTOV, fiv apyiiv 6 
\oyo(: fiovaSa koK^I, TavTff 
Ty fiovaSi (TvvvTrapy^^i Svvafii^ 
6fJLOOV(rio9 avTfi, tjv Kai avTfiv 
Oi/O)ua^co To €1'. AvTat ai Svva" 


ipsam voco Henotetem. 

found iu their names are summed as 
units and numerical factors, and the 
nines cast out. Thus the letters in the 
word *Eirrci>p express 5 + 20 + 300 + 
800+ 100, the initial digits sum 19; 
cast out the uines and there remains 
unity, and upon this residue, as com- 
pared with a similar arithmetical deduc- 
tion from any other name, the relative 
fortime of the individual was seen. The 
reader may refer to a rather curious 
passage in Hifpolttcs, P/iilos. iv. 14. 
It may also be noticed, that among 
other properties of the unit, it was 
observed by the Egyptian sages that it 
WBB for ever recurring, qud digii, in 
decimal notation. kly&imoi i^xurav 
t6v Qebv elyai iu»>6Za dSialperoy, koI ad- 
T^w iavT^v yeyyQffOM' Kal i^ ah-rjs tA 
vdrra KareffKevdcdai' aSTHi ydp, 4*rj<riVf 
dyiwrjTOS otkra toM i(rjs dpiO/jioOs yewqi' 
dtov iif> iavT^v ^ fiovds imTpo<rT€0€iaa, 
ytpv^ T^v Svdda, koX biioUas iiriTpoffT€0€- 
lUvri, y€yvq, t^v TpidSa koI TerpdZa /Uxpt 
r^ dcffddot, iffrct li d^x^ koI rb Tekbs tQv 

dpi0pjufv, tva yivrjToi Tpiijrri koX beKdTri ^ 
IJLovb.s, bid r6 koX t^v b€Kdba laobwofUtv 
Kal dpi^iuiffOai, €ls puovdba' koX avrrf 
b€KaT\aoi.ajiT0wFa yivr/Tat iKaToyrds, koX 
TdXw ylycTO^ fxovds, k^» i) ^icarorrdt 
b€KaT\affia(r0€UFa Toiifajj x*^^<^ "^^ 
avTr} icrrai puovds. HlPPOL. PhiL IV. 43. 

^ /Ai) Tpoi/i€vai. The tranalator read 
/irfiiv, but HiPFOLTTUB has nii, and 
Tebtullian, prottderunl rumprofermtet, 
the meaning being this, UftUy and Aht- 
traction {jjLovhrris) put forth, as Uie 
original cause, the Beginning, yet so as 
that tJie Beginning was etemally ina^^- 
rable from their Unity. As Nkandeb 
expresses it, Dieee beiden Machte, vdche 
die /Uichste EvnheU bilden, erzettgen, <Ane 
eigenUich zu erzeugen, (er wiU tagen, datt 
man hier tich lceine eigentliche Erzeugung 
od.r EfMmation .... denhen mHtte) dat 
ertte von dein Gedanken zu erfataende, 
urtprunglote und uraicMfare Orund- 
princip aUet Dateynt, u. t. f. p. 169. 

> Tebtullian, c. 37: InieUeeUiale, 
innatcibile, invitibile. 

GNOSIS. 105 

Alwvtov, 'loiJ lov^ Koi iped (f)€v. To rpayiKov yap cJ? aXi;- qriJ-J 

/i'*i' «nf »"\^ 'a ,^^ % MASS.I.xi.4. 

uw^ cTrcnreiv ecmv eiri rri TOiavrri (rv/JLipopqL tcov Ta 

yeXottoStj TavTa yeypaipoTwv t^? ToiavTvi^ ovofxaTOTroua^j 
Kai t5 ToaravTfi ToXfJLfiy i? airepvQpiacra^ tw y^evcrjULaTi 
avTOv ovofJLa [ovofiaTaj TeOeiKev ev yap t£ XeyeiVy ea-Ti 
T«9 Trpoapyii wpo iravTCoVy TrpoavevvoriTog, ^v eyu} /JLOvaSa 
is. r/xoi/OTJyTaJ iraXft)' koi iraXiVy TavTfi t^ fiovaSi f/xoi/o- 
TJ/TiJ (TvvvTrap^j^ei Svva/jn^y riv Ka\ avT^iv kvoTtiTa ovo- 
/xa^o)* (Ta^f^carTaTa, oti T€ irXdcriuLa \7r\(i(rfiaTa~\ avTOv €(m 
Ta €iprijUL€va, w/jLo\oyfiK€y Kai oTi avT09 ovofiaTa TcdciKe 
T(p ir\a(riJLaTiy vtto /JLtiScvo^ TrpoTcpov aWov T€0€i/JL€va. 
KaJ (ra^pi^ €(rTiv, oti avTO^ TavTa T€To\/JLfiK€v ovo/JLaTO^ 
Troifj(rar Kai ei /uLti wap^v t« fii(p avTo^y ovk av fi a\fiQ€ia 
cf^ei/ ovo/xa, OvScv ovv KCD\v€ty Ka\ aWov Ttva eiri Trj^ 
avTrj^ viroO€(r€(a^ ovt(o^ 6pi(ra(rOat ^ovo/iaTa 

tes, et Henotes, et Monas, et Hen, emiserunt reliquas emis- 
siones ^onum. lu iu ! et Pheu pheu ! Tragicum vere dicere 
oportet super ^hanc nominum factionem et tantam audaciam, 
quemadmodum sine rubore mendacio suo nomina posuit. In eo 
enim quod dicit, est ante omnia Proarche, Proanennoetos, quam 
ego Monoteta voco, et iterum, cum hac Monotete est virtus, 
quam et ipsam voco Henotetem, manifestum, quoniam figmenta 
sunt quaecunque ab eo dicta sunt, confessus est, [et] quoniam 
ipse nomina posuit figmento, quad a nemine altero \adj, antea] 
posita sunt: qui nisi haec ^auderet, hodie veritas secundum eum 
non habuisset nomina [nomen]. Nihil igitur prohibet et alte- 
rum quendam in tali argumento sic prsefinire nomina: Est 

^ The teact as restored by Massuet X^yotj <ra(pit h» ttrf, d0* c^y Tpwufiyvta- 

\B here foUowed. (to». 

* The text of Stisrbn as read in ♦ Junttjs supplies, as the version of 
Epiphanius. the words recovered in Efiphanius, 

• Epiphanius does not think it Super Jiuc mUeria eorumj qui rea 
necessaiy to make a close copy, but /tujtum^odi ridiculcba acripserurU propter 
merely g^ves a brief abstract. ETraXotirdi^ /lanc. 

€lt raOra a^df 6 /JMKdpioi iirlaKoiros ^ The Latin reads most Hke the 

'ElpTjraxot, (Ji y€ Tpo€lvaii€Vf ^cXok^^t; original flow of expression, and it is 

(Hifutra KoX airrhi irpo€ifr€y h^^puvv/jUoM not open to the charge of tautology to 

d0' iavroVf d)t iirrd^ia rijs ain-Qv Xtipuh which the Greek is amenable. This 

hlai x^^^^i^/^ot, ir€T6v(av yivTjf koI period, in the Greek, from Kal <rai/>4s 

0'ticiW, Kol KoKoKwdCav, ds iirl {nroK^i- i<mv, seems to have been routihkted, and 

lUvii» rivtav iirnr\a4yd/A€vos, ws rois ^iXo- to have been reRtore<l conjecturally. 



LiB.i.v 8. qusedam Proarche regalis Proanennoetos, Proanypoetatos virtus, 
MAss.i.ii.4. Proprocylindomene. Cum illa autem est virtus» quam ego 
cucurbitam voco : cum hac cucurbita autem est virtus, quam et 
ipsam voco perinane. Haec cucurbita et perinane, cum sint 
unum, cmiserunt, cum non emisissent, fructum, in omnibus 
visibilem manducabilem et dulcem, quem fructum sermo cucu- 
roerein vocat. Cum hoc cucumere est virtus ejusdem potestatis 
ei, quam et ipsam peponem voco. Hae virtutes, cucurbita, et 
perinane, et cucumis, et pepo, emiserunt reliquam multitudinem 
Valentini deliriosorum peponum. Si enim eum sermonem qui 
de universis fit, transfigurari in primam quatemationem oportet, 
et quemadmodum vult aliquis ipse poncre nomina, quis prohi- 
bet his nominibus, ut multo credibilioribus, et in usu positis, et 
ab onmibus cognitis ! 

3- ^'^AWoi Se TraXiv ai5- 
tS>v ttjv TTpdTrjv Koi ap-^^eyovov 
oySodSa tovtoi^ toi^ ovojjiacri 

K€K\riKa(Tr TTpWTOV TTpOap^^^fJVy 

3. Alii autem rursus ipsorum primam et archegonon octo- 
nationem his nominibus nominaverunt : primum Proarchen, 

1 Tebtulltan, c. Val. 35, gives an the Diyine attributefi themBelves that 

UBr. xxxii. 7» 

3. AXXoi ^e iraXiv avTWv o.a 

^ SHipp 

Trjv irpwTrjv Kai ap^^^aioyovov "^ 
["apj^eyoi/ovj oySoaSa tovtoi^ 
T019 ovofJiacriv cKaXecrav . . . 

aliDOst literal translation of this section, 
without professing to explain it, but 
adds : Hoc qua ratio disponat, ut sin- 
gtda binis locis et quidem tam interci^is, 
nascaniurf malo ignora/re quam discere. 
Quid enim recti habent, quce tam perverte 
proferuntur f But reproduction was of 
the very esaence of the Valentinian 
system. So, Apx^ was a term applied 
by Valentinus to pvdbs as the irpoapxh 
and to NoDs as dpx"^, §1. So, after the 
ogdoad of the Pleroma had been evolved, 
Achamoth was styled the second ogdoad, 
§ 9. So, there was the prototype Ec- 
dcsia in the Pleroma, and its earthly 
copy ; the ^Eon Anthropos, and Man the 
npiritual seed of the animally consti- 
tuted Demiurge. One and all of these 
notions may be referred back to the 
Platonio ^^cu, or forms of things that 
Bubeisted etemally in the Divine mind, 
the Gnoetic Pleroma, before they were 
caUed into being ; in this place they are 

are represented as reaching further and 
further back in etemity, doubtless with 
the view of symbolising the Unth that 
they are without beginning. Bythus 
in the Gnostic Theosophy must he 
taken aa the fixed point, the Divine 
subsistence ; and whercas in every pre- 
ceding scheme the JBons were evolved 
from Bythus and Sige, so in this system 
a quatemion of his attributes are 
imagined antecedently as it were to 
Bythus, and subsisting in him when as 
yet nothing else was ; and agsun a 
quatemion of attributes of equ&Uy co- 
etemal subsiBtence. The notion was 
borrowed from Pythagoras, for Hiero- 
cles in his commentary on the golden 
verses, says ; oCk iffruf clircaf 6 ja^ rijt 
T€TpaKT6os u)S /tllyts KoL dpxns i/iprrf- 
Toi' iffTi ydp, Cjs itpajiey, Brj/uovpybs rtSy 
S\q>p, Kal alHa ij rirpas, Qebs rorfrds, 
oiTtos Tov o^pajrlov Kal alaOvfTov 8eoO. 
p. 170. Tbe tetractys being of the 



cireiTa avevvovtrov^ Ttjv 



i^ » » 

€ Tpl' 

Tfjv appfjTOVy Kai Tfjv Tcrajt)- 
Tijv aopaTOV Kai e/c /jlcv t^? 
TTpciTfj^ JIpoap-)(fi9 Trpofie^ 
fi\fj(r6ai TTpdTtp KOi Tre/xTTTft) 
. . . apyrjv, €K ce Trj9 [^apXI^ 
T9Jgj avevvoi^TOu SevTeptp Ka) 

€KT(p Toirw aKaTaXrjTTTOVy €K 
0€ Ttj^ dppl^TOV TpiTip Ka\ 

i^oofxw TOTTO) avovojULaarTOv, 
€K Sc Ttj9 aopaTOu ayivvfjTOv, 
7r\iip(0fAa TrJ9 TrpdTtj^ oySoi' 
So^, Tai^Tay ^ovXovTai Ta^ 

^ t 

TCTapTfjv aopaTOv. ^^l^'^' 

KaJ €K JUL€V Trj9 TrpiaTrjf; irpo- 
apyrj^ 7rpo^€/3\rj(T6ai irpcoT^o 

KOt Tre/iTTTft) TOTTft) apX^V €K 
Se T^9 aV€VV0flT0Vy S^VTCp^O 

Kai €KT(a aKaTa\rjirTOV' €k Se 

TJ79 apprjTOV TpiT(p Kai ^pdO" 

juL(a TOTTft), ai/oj/o/xacTTOJ/* ck Sc 
T^9 aopaTOv, ayevvrjTOV, ttXi}- 
p(i)/j,a Trj^ irpdiTrj^ oySoaSo^, 
TavTa^ l3ov\ovTai Tag Svva^ 
/JL€tg TrpovTTcipxciv Tov Bv6ov 
Ka\ Trj^ [^ijyrj^ 


SvvcLfJL€i^ Trpovirapyeiv tov 
Bi;0o? Kcu Trj^ Si^yijy, Iva T€\€lcov Te\e«oTe^o£ (^avSxriv oin^ey, 
Ka\ Yv(ji)(mKwv yv(io(mK(0T€poi' irpo^ ovg Sikclioo^ av ti^ 
€Tri(^oi)vrj(r€i€V (S \rjpo\6yoi orocjxcrTaL KaJ yap ir€p\ avTOV 

deinde Anennocton, tertiam autem Arrheton, et quartam Aora- 
ton. Et de prima quidem Proarche emissum esse primo et 
quinto loco Archen, ex Anennoeto secundo et sexto loco Acata- 
lepton, et de Arrheto autem tertio et septimo loco Anonomas- 
ton, de Aorato autem quarto et octavo loco Agenneton, Pleroma 
hoc primad 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. *0 pe- 
pones, sophistse vituperabiles, et non viri [veri]. Etenim de ipso 

Divine attribut^, was co-ordinate with 
the Deity ; so that S. Ctril of Alexan- 
dria (c. Jtd. I. p. 30), could say tnily of 
Pythagoras, l5oi> dij (ra<f>Cjs, fva re thai 
\4y€i rbv T&v 5\ujp QebVf /cai irdifrujv 
dpx^, ipydTrp^ T6 tQ» oiJtoO bwdfieutPf 
ipiaffTTJpa KoX ^iJxw^rWf ^o* ^oHyjroiyiffiyTQv 
S\w Kal KiJK\<av Trdtrrujv KlirrfffW expres- 
sions taken from the a&rbs i<f>a of the 
philosopher, as rccorded by Olemens 
Al. *0 pLkv debt €U' X* ovTOi o&x, <^f 
raf€i {nrovoodea^f iKrbs r&s StaKoapT^ios, 
dXX* ip airqi 8\os iv S\<p ry kiJkXv, ixl- 
ffKOKos irdaas ytpiffios, Kp&ffis rCJv SKiaV 
&€% iSv, Kol ipydras T(a» avrov HwdpKap 

Kal fpyu)P iiirdvriav, iv oitpavi^ ifnoirr^p, 
Kal xdtrrujv Trar^p, vovs Kal rl/^unrts T<p 
S\<p k6k\<p, T<iyT<i)v Kivcurts. Ad Gent. 6. 

^ Delendffi hae duae voces, qu» sen- 
sum conturbant, quasque nec vetus inter- 
pres, nec Tertullianus legerunt. Mass. 
HiPPOLTTUB also ignores them. 

' Grabe imagines the author to 
have quoted the Homeric line, 
*0 -B-irroves KdK* i\iyx^*, 'Axa*Wej, oifK 

tr* *Axaioi.—Il. /T. 135. 
but it is more probable that he parodied 

'0 riirovis ^a, <ro<f>t<rral iXeyKTol, pLtjbi 
r* dXrjdtis, 



LIB. I. T.3. 

OR.].y. 3. 




Tov BvOov TToXXaJ 
(popoi yvZjjLai irap avroU, 
i fJL€v yap avTOv a^vyov 
Xeyovari, ^ /JiriTe appeva, /xiyTe 
drjXeiaVj ^fi^Tc oXcog ovTa ti. 





''AXXot Se 

Bi/dou aSta(l>6pcd9 KivovuL€voi, 
01 fiev avTOv a^vyov Xeyova-i, 
fi^Te appeva fn^Te OfjXvVy aX- 
Xo« Se Tfjv ^iyrjv diiXeiav avrw 
(rvfJLTrapetvaiy /ca/ eivai Tavrriv 
'TrptoTfjv arv^vyiav. 

AXXoi Se appcvoOfjXvv 

Xeyovariv elvat, epjuLacbpoStTov 

<j)v(rtv avTtS TTeptaTTTOVTe^. 

^tyijv Se TrdXtv aWoi a-vvevveTiv avT(S Trpo^rctTrTOv^rtVy Jva 

yevrjTat irpdTrj a-vXvyta. 

Bytho variad sunt sententiae apud eos. Quidam enim sine con- 
jugatione dicunt eum, neque masculum, neque fceminam, neque 
omnino aliquid esse. Alii autem et masculum et foeminam eum 
dicunt esse, hermaphroditi genesin [genus] ei donant. Sigen 
autem rureus alii conjugem ei addunt, ut fiat prima conjugatio. 

which would require veri in the transla- distingulBhed between the A&yof Mid' 

tion, as in the Arund. MS. and Mebc. i. 
^ £l fortasse hoc Deum, non kie Deut 
neutro genere pronuniiant. Tert. c. VcU. 
34. The truth, that no notion of sex 
can attach to the Deity, was acknow- 
ledged at a very early date. So the 
Magi condemued the notion tup \ey6v- 
TU)v ct/J^aj €lvai. Geoi); /coi ^iyXcfaj. 
Dioo. La. Procem. Eusebius Bays 
that primitive heathenism, whether 
barbarian or Greek, knew nothing of 
the lat-er roXu0Xva/>/a r^i twv Qcdv 
dfi^ivup T€ xal OrfkctC^tf KaTOfOfuurLai. 
Prcep. Ev. i. 9. Hence the Orphic 
verse (Proclus in Tim. Plat.) says : 
Zei>j OLpcriv yiyeTo, Zei^s Afi^porot firXeTo 

Damabcius {Wolfii Excerpta ex Dam. 
in Anecd. Chr. ui. ^54,) accounts for 
this Orphic dictum as follows : — dpaev6- 
OtjXvv adr^v {iweffTi^aTo, irpbs ivdei^uf 
Tijs wdvTuv yewTfTiKiit oMas. Scjrvola, 
head of the coUege of augurs, affirmed 
that no image expressed the Deity, 
Quod verua Deus nec sexum habeat, nec 
CBtatem &c. Auo. Civ. Dei, iv. 37. Gbabb 
quotea Stnesius to the 8ame effect. 

' pLi/JT€ S\(as 6vTa ri. The Basilidian 
error \a here indicated. Ab the fathers 

^cTos, and the ASyos vpwpopiKhs^ so the 
heretic ditfcriminated between the Pan- 
theiBtic notion of the Deity, aa the 
soul or entelechy of the universe, and 
the Deity as He was before anything 
was created. The words e&cu and adaia 
were considered to apply only to the 
Btate of either material or active exist- 
ence; hence before anything existed 
upon which Divine benevolence could 
act, the Divine Principle was an unin- 
telligible abBtraction, . d/rarov6/MurT0t, 
&/i/>rjTos and iLvew&ijTos, and it was in 
order to mark the utter impossibility for 
the human mind to conceive the Divine 
subaistence prior to the revelation of 
Himself in creation, that Basilidefl as- 
serted with a fearful hardiness, \iyu 
eXvaL Oebv o^k 6vTa ireTOirffUvov Kbafim i^ 
o^/c 6vT<av, oi/K 6vTa oOk iSv. HlFPOL. 
PhU. X. 14. Gompare also the tenn 
dyoiVios as applied to the Deity by the 
Marcosians in c. x. Similarly Maimo- 
nides says of the Deity, that He exista, 
non per exigtentiam, that He lives, non 
per vitam, He is powerful, nonptrpoten' 
tiam, He knows, non per scientittm, but 
all attributee oentre in one reality wh«re- 
in is no multiplicity. Hia words are 




Ked). T\ LiB.i. vi.i. 

, r o ^ OR.I. vLl. 

QiUB sunty %n quibus non consonant adversm invicem hi, '^^^^•'"•'- 
qui sunt a Valentino omnes : qucB est Colorbaseorum 
et Marci doctrina. 

I- 0YT02 TOiwv 6 IlroXe/iaro;, koi ol cvv avT(p, eri 
ifiireipoTepo^ i/jLiv tov eauTcov SiSacrKaXov TrpoeX^XvOe, , . . Svo 
ycip ouTO^avlCyyou^ Ty 0e«, TtS 

irap avToh Bi/d^ KaXovfievtpy 
€Tr€v6rjar€ t€ k€u e)(api<raTO. 
TatJray Si koi SiaOia-^rriv \lege 
SiaOia^^ifx cKoX^a^cv, "Evvoiav 
T€ xai QiXfjfjLa. TlpSrrov yap 
€V€voviQti TTpofiaXetVy (jyrja^lvy 
€iTa i/deXi/tre. Aio Ka) tZv 
Svo SiaOia^^iov TOVTa>Vy ^ Ka\ 
Suva/JL€(OVy Tij9 ^Evvola^ koi t?? 
0eXj7<re(»9, taaT^ avyKpad^ia^Zv 
eiV aXXjJXay, t$ irpo^oX^ tov 
TS/iovoy€vov9 Koi T?9 'AXi^fle/a? 

I. 'OI ^e irepi tov TIto- g Hippoiyti 
\€/JLai0Vy ovo avlvyov^ avTov 38. 
€y€iv XcyovaiVy a? Kai SiaOia^cig 
KaXovatVy evvoiav Kat OeXfia^tv. 

TlpWTOV yap €V€V0riQfJ Tt TTpo^ 

jSaXe/v, <wy (paatv, cTTCiTa tjOe^ 
X>/cre. Ato Kot tSov Svo tovtwv 
Stadca^cov Ka\ SvvajULeoov, t59 Te 
€vvotag Kat TrJ9 OeXi^aew^, wcr~ 
Tre^ KpaOctawv €tg aXXijXa?, ^ 
TrpojSoXrj Tov T€ JAovoycvov^ 
Koi Trj^ 'AXiyde/a? KaTa av^v- 


1. *Hi vero qui sunt circa Ptolemaeuin scientiores, duas con- 
juges habere eum Bython dicunt, quas et dispositiones vocant, 
Enncew et Thelesin. Primo enim mente concepit quid emit- 
tere, (sicut dicunt) post deinde voluit. Quapropter duobus his 
affectibus et virtutibus, id est, ^Ennoeas et Theleseos, velut com- 
mixtis in invicem, emissio Monogenis et Alethei» secundum 

js^ J A^l^ Jkm^ ^l 


Mortk Nevoch. i. 57. 


^ The reader will perceive that HiP- 
POLTTUS iDdicates the principal correc- 
tioni thftt BeiTe to harmoniie the Greek 
with the Latin. 

' Epiphanius adda a few wordB, 
posaibly by way of explanation : — /ca2 
T^ fjukv "EmHav de2 irwxnrdp^aaaif iv avri^, 
iwoovfUyrjv del t6 tI irpopaXiadai, r6 di 
OiXrjfia iv aCrri^ linywbfJLevov, 

• M AB8UBT very properly refltores 
the Greek termination ; the Arund. MS. 
has Ennoica and the Clerm. MS. jEmW' 
niaa. So also below, in § 3, it is not at 
all improbable that the translator wrote 
Ennceafl, aa agreeing with the Greek, 
though departing from the Latin 




LiB. I. vi 1. icara orvlCyylav eyevcro. Ouo*- 
Tivag TVTTov^ Kai eiKova^ 
Svo SiaOecrecov tov TlaTpo^ 
irpoeXdetv, twv aopaTcov opa- 
Ta9' Tov jxev 0eX>7/xaTO9 tviv 
^AXfiQeiaVy T?? Se ^Evvolag 


Tov OeX^jULaTO^i 6 fjiev ap' 
pfjv eiKU)v T?? ayevviiTOV 
^Evvoia^ yeyovevy 6 Se QrjXv^ 
Tov GcXiJ/xaTO?' To QeXfj/ia 
Tolvvv Svva/ULi^ eyeveTO t^? 
'Evi/o/aj. 'E 

ylav eyeveTO' iy \ovf\ Tiva^ 

Tcov Tv^ovg KOi eiKOva^ twv Suo 
SiaOeceoiv tov YiaTpo^ 5icX- 
Oeiv CK Twv aopaTCOv opaTa^, 
Tov fiev 0eXi;/xaTO9 ^tov Noui', 
T?? Se ^Evvota^ Trjv 'AXiyfle/ar 
Ka\ Sta TOVTO Tov eirtyev* 
vfjTOv 06Xi7/zaTO9, o appevtKoq* 
\l, o apprjv fxev etKcov \ tij9 oe 
ayevviiTOv^Evvota^ 6 drJiXv^, eirl 
reTreJJ to 0eXj7^ia wcnrep Sv^ 
vajULt^ eyeveTO Tfj^ 'Ei/vo/ay. 
htvvoetv evevoetj /lev yap aet 
fj ''Evvota Tfjv irpo^okfjVy ov 
fievTOt ye irpo^aWetv avTfjv 
[avTfj^l KaT avTfjv ^KaG' eau- 
T^i'! rjSvvaTOy aWa \a\ eve^ 
voetTO [evevoetA *'OTe ^e rj 
Tov QeXfjiJLaTO^ Svvajmt^ . . . 
TOTe evevoeiTO Trpo^aWei [6 
evevoeiTO 7r^oe)8aXeJ 

conjugationem facta est. Quos typos et imagines duorum affectu- 
um Patris egressas esse, invisibilium visibiles ; Thelematis quidem 
Nun, Ennoeas autem Aletheian: et propter hoc adventitiae 
voluntatis masculus est imago, innataB vero Ennoese foemininus, 
quoniam Yoluntas velut virtus facta est Ennoeae. Cogitabat 
enim Ennoea semper emissionem, non tamen et emittere ipsa 
per semetipsam poterat quee cogitabat. Cum autem Voluntatis 
virtus advenit. tunc quod cogitabat, emisit. Non videntur 
tibi hi, o dilectissime, ^Homerici Jovis, propter solicitudinem 

vevoei jULev yap rj 
Evvoia Trjv Trpo^okfjv ov 
fxevTOi Trpo^aXetv avTfj Kaff 
eavTfjv rjovvaTO a evevoet, KJTe 
Se fj Tov QeXfjfiaTO^ Svvafit^ 
eireyeveTOy TOTe o evevoei 
fei/ei/oerToJ TrpoefiaXe . . . . 

concord ; and the final letter C having 
been mistaken by some early scribe for 
the first half of o (M), waa replaced 
by him with that letter. The Arund. 
and Clerm. MSS. there have Ennoeam, 
^ rbv voWf or Monogenes. The 
order is disturbed in the Epiphanian 
text, it is preserred in the Hippolytan, 
with which also Tertullian agrees, c. 
Val. 33.- Ad imaginem quidem Cogiia- 

tioniSf fceminam Veritatem; adimaginem 
Voluntatis,marem Monogenem; Voluniatis 
enim vis, uti qute effedum prasgtat Cogita- 
tioni, maris obtinet censum. 

* Homerici Jovis, &c. in allusion to 
the opening of II. /3': 

'AXXot fi4v l>a Qeol t«, <co! avipei Imro- 

Evdovirajfyvxioi, A/a 8'oi&/c ^e vi^vfios 
{^irvos. K.r.\. 





XXXV. 1. 

'^- jy irepi tov tcov oXcov SecnroTOV 09 ajuLa ^tw voriQrjvai Ka\ Q^,Vi'V 
€TriT€T€\€K€V^i c?.] Tovff oTTep fjOeXrjcTe, KOi ajuLa Tw Qekricrai ^^^^^•^'^'^' 
Kai evvoeiTai tovO^ oTrep Kai fjQeXrjcre, tovto €vvoov/jl€vo9, o koi 
OiXet, Kai t6t€ OiXiav, ot€ €vvo€iTai, oXo^ cvvoia tav, ^0X09 
OeXfj/jLa, oXog vov9, [oXoy (pdSg Epijjhan,~\ 0X09 ocpOaX/JLo^, 
0X09 CLKOfi, oXo^ Trrjyrj iravTtav tcov ayaOcov. 

2. ...^Tfjv irpdoTTjv oySoaSa, ov Kaff vTro^acriv aXXov vtto^^^^ 
aXXov Aldova Trpo^e^XrjcrOai, aXX' o^toi; Ka\ ^€19 aira^ Trjv twv 
?^ Alcovcov TrpopoXrjv viro tov JJpoTraTopo9 Kai tjJ? ^Evvola^ 
avTov Tere^^fOat, wg ^avTo^ fJLatcocrajuLevo^, Sta^€^aiovTai. Kai 
ovK€Tt €K Aoyov Ka\ Zcorjg "AvdpcoTrov Kal ^EKKXrjcriav, Ka\ e^ 
^AvOpcoirov, 0)9 ot aXXot f?. «9 01 aXXot' aXX' e^ ^AvOpcoirovl, 

non dormientis, sed cura habentis, quando poterit honorare 
Achillem. et multos perdere Gra?corum, apprehensionem habuisse 
magis, quam ejus, qui est universorum Deus ; qui simul ut 
cogitavit, perfecit id quod cogitavit: et simul ac voluit, et 
cogitat hoc quod voluit : tunc cogitans cum vult, et tunc volens 
cum cogitat : cum sit totus cogitatus, et totus sensus, et totus 
ocuIuB, et totus auditus. et totus fons omnium bonorum. 

2. Qui autem ^prudentiores putantur illorum esse, primam 
octonationem non gradatim, alterum ab altero iEonem emissum 
dicunt, sed simul et in unum iEonum emissionem a Propatore 
et Ennoea ejus, cum crearentur, ipsi obstetricasse se afiirmant. 
Et jam non ex Logo et Zoe Anthropon et Ecclesiam, sed ex 

^ S. Basil says that 6od spake the 
word yetn^Oi^u) ^cDj, xal rb irpdcTayfJM 
iprfov ify. And similarly Clem. Al. ^iX^ 
r(p poiuXeadai drjfuovpy^if koI r(p fxdvop 
ideXijcai aCrrby, ^irerat rb yeyevrjaOai. 

* "OXoj OiKrifjM] Hse duae vocea ab 
Epiphanio additae videntur, cum in 
veteri interpretatione hujus loci non 
extent, nec lib. ii. xvi. 3, ubi Auctor 
noster hanc sententiam repetit. Grabe. 

* TV ir/H&ri^ irfZodJba^ Haec, ut et 
sequentis capitis Grseca verba ex Epi- 
phanii Haer. xxxv. Golorbaseorum § i, 
petita sunt ; unde discimus, illorum pla- 
cita Irenaeum hoc loco perstrinxisse. Gb. 

* Tebtullian alludes to the same 
notions c. 36, Quanio mdiores qui toium 

hoc Uedium de medio amolitif nuUum 
^onem volueruni alium ex alio per gra- 
du8 revera gemonioa structum, sed mappa, 
quod aiunt, missa, aemel octojugcm istam 
ex Patre et Ennosa ejus exclusam. 

* aMs, i. e. Colorbasus, as Epipha- 
Nius declares, xlviii. Sabellius seems 
to have developed his principle. 

* Prudentiores illorum. The reader 
will have observed the same solecism, 
caused by a servile copying of the Greek 
construction in the preceding chap- 
ter, perfedorum perfcctiores, et Gnostico- 
rum magis Gnostici. The translation 
speaks of the followers as a body, the 
Greek text applies to the heresiarch 



yBJ-^||- Koi ^EKKXfjcrla^ A.6yov koi Zao^v (paari Tere^flai avT09 Ka\ ol 
avTOV aWa erepip TpOTrtp tovto Aeyovcriv OTt oirep eyevotiurj 
irpofiaXetp 6 TIpoTraTOop, tovto TlaTrjp eicXi/Sj;* eirei Se 6 
irpoe/SaXero aXt^Oeia ^[^aXrjO^j ^i/, tovto 'AXjJfleia wi/o/Aa- 
aOfj' oT€ ovv fjQeXfjcrev hriSei^at avTOV ^[eavTovj, tovto 
"AvOpwTTo^ €\€)(6fj' OV9 Se ^ TrpoeXoyla-aTO ot€ irpoefiaXe, 
TOVTO ^^KKXfjcrta wvofiaa-Ofj ' Kot 6 AvOpcoTro^ ^tov \6yoVy 
ovt6^ ioT-tv 6 TTpcoT^TOKog Y/o9* €7raKoXov0€t Sc T(S A6y(p 
xal fj Tivofi* Ka\ ovTta^ Trpdrrrj ^OySoa^ crvveTeXea^Ofj, 

3. IToXX^ Sc /idjfjy irap^ avTOtg Kot Trepl tov ^wTfjpo^. O/ 
/j.€v yap avTov ck TravToov yey ovevat Xcyov^rt' Sto Kat EiJ^o- 
KfjTOv KoXetcrOat, oTt irav to TrXiipcojULa rjvS^Kfjcrev ^[Si avTOv 
So^aa^at tov ITaTe^aJ. Oi ^e €k /ul6vcov twv ScKa Atdvcov, tcov 
airo A6yov Kat Zcorj^y TrpofiefiXrjarOat avTov Xeyovarty ^Ta irpo^ 

Anthropo et Ecclesia Logon et Zoen dicunt generatos, in faudc 
modum dicentes: quando cogitavit aliquid emittere Propator, 
hoc Pater vocatus est ; at ubi quse emisit vera fuerunt, hoc 
Alethia vocatum est. Cum autem voluit semetipsum ostendere, 
hoc Anthropos dictus est. Quos autem praBcogitaverat postea- 
quam emisit, hoo Ecclesia vocata est. Locutus est Anthropos 
Logon, hic est primogenitus Filius. Subsequitur autem Logon 
Zoe, et sic prima octonatio completa est. 

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 decem iGoni- 
bus, qui sunt a Logo et Zoe emissi, et propter hoc Logon ct 

^ These readings are suggested by 
the translation and confirmed by Ter- 
TULLIAN, c. 36 : Oum protvlU, quia vera 
protfdit, hic veritas appeUata est. Oum 
iemeHpsum voluil probarif koc homo pro- 
nuneiatus est. 

* The heresiarch adopts the Christian 
verity of predestination as attaching to 
the Body of Chriat, the Church. Teb- 
TULLIAN exactly renders the Greek Quot 
autem prcecogitavilf quum protulit. 

' Suppl. i^€<f>il>vTfa€. Tkbt. tonuii; 
the Clbbuont MS. however omits 

* Supplied by Grabb from Theo- 
DOBBT, Har. FaJb. i. 12. In the transla- 
tion of the next sentence the Abund. 
MS. omits decem, which would easily 
happen if written as in the Clkbit. MS. 
ex aoli» x ^onibus. 

^ rd irpoyoviKii Mtfuara Si04riS>i^a. 
One cause of perplexity in unraTolling 
the Valentinian scheme is tbe recurrenoe 
of similar names at different points of 
the system, e. g. the Enthymena of So- 
phia was called Sophia and Spiritus, see 
I. I. § 7; and Pater, Arche, Unigenitus, 
Christus, Homo, Ecclesiay were aU of 



58. yoviKOL ovofxaTa iia^rwXovra. O/ Se ex tS>v SeKaSvo AicivcDV Qjf'i\|}- 
Twv €K Tov ^AvOpwwou Kot Zdo^f [/. 'EificXiyor/oyJ ycvo/ievwv' **^^^'- ***• 
Ka) Sia TOVTO viov ^AvOpdirov [aclj. eavTOVj o/uLoXoyeiy ixravei 
airoyovov AvupcoTrov, %Ji oe viro tov Ajokttov Kai tov ayiov 
JlvevfJLaTO^ ^rTO)!'] €19 CTTripiyfxa tov TLXTjpoSfiaTog ^[Int irpo^ 
PefiXfllJLivoiv^ yeyovevai Xiyovciv avTOV KOt Sia tovto X^£- 
(TTOV XiyccrOai avTOv, ttjv tov TiaTpo^, a(f) ov irpoefiXi^Oriy 

& Siaardl^ovTa irpocrviyoplav, ^''AXXoi 5e, o)? eiireiVy Tive^ e^ avTwv 
pay^(i>So\, Tov TlpoTraTopa tZv oXcov, Ka\ Tlpoap^^^fiv, Ka\ TIpo- 
avevvofiTOv Av6pa)7rov Xeyovcri KoXeiarOar koi tovt eivai to 
fxiya Ka\ fnroKpv^pov fxvcTTi^piov, oti >; virep tol oXa Svvafii^ 

Zoen dici eum, parcntum nomina custodientem. Alii autem ex 
duodecim iEonibus his qui sunt ab Anthropo et Ecclesia facti: et 
propter hoo Filium hominis se confiteri, velut postgenitum 
Anthropi. Alii 'autem 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 quse est super omnia virtus, et continet 

them temui of a double denomina- 

For aMv \iyouffi the translator 
read ira2 8td tovto \6yop xal ^anp' \iy€<T9at 

^ Thus addition suggested by the ver- 
sion 18 confirmed by Tebtullian c. Val. 
39. Alii a Christo et Spiritu Sancto 
congtahUiencUe universitati prociais can- 
fictum. Theodobbt however exhibits 
thesame omission as Efiphanius, ffcer. 
Fah. I. 13, gee above I. § 4. Stikbkn 
boldly substitutes eorum in the version 
for iM ; it is the reading of the Clebm. 
and Abund. and, as Mabsuet andGBABS 
affirm, of all the other MSS. but it is 
not retained, although the Greek may 
have had rCay . . . irpo^€^riiUv(av. 

' Gbabb suggests that these may 

VOL. I. 

be the Anthropiani mentioned by S. 
Ctpbian (ad Jubaianum Ep. 73) in 
conjunction with Patripassians, Valon- 
tinians, Marcionites, &c. Vind. Cath, 
III. 226. Massuet obscrves that Lao- 
TANTius {de V. Sap. iv. sub 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 Ireneus idludes. 
However this may be, it is certain that 
the author here indicates the remote 
soiurce of the Apollinarian notion, that 
the manhood of Christ descended from 
heaven as a mixed theanthropic naturc. 
' The word autem is found in the 
Clebm. MS. and corresponds with the 
particle in the Greek; it is therefore 





MAS& I. xii. 


G« HtBT, 

xxxir. 1. 

» ^ 

avrHv MapK09 fJiayiKfjg €;£-"* 
ir€i009<, d fi^v Sia Kufiela^ 


Sdpcov {^KOi eiTfpSZvjy d Se koi 

Sia Sai/JLOVODV ijTraTa "TroXXouy. 

OJtoj eXeycv ev avrtS Ttjv 

/JL€yi<rrrjv aTro Ttav aopaTtav 

KOi CLKaTOvojULaa^cov Toirtav ei- 

vai SvvafJLiv* Kac Sii irdKKaxi^ 

Xa/UL^avoDv TroTrjpiov . . . ir.r.X. nep 
infra nof, 3, p. 115. 

OR V H '"^^^ efiiirepiCKTiKij tZv iravTCOv "AvOpwTro^ KaXeiTar Ka\ S 
TOVTO vlov avOpwTTOv iavTov Xeyeiv tov ^coTrjpa. 

QiUB est industria Marciy et qucB sunt quce ab eo. Qualis 
conversatio ipsorum, et quce estjiguratio vitcB. 

I. M.apK09 Se Ti9 . 
yvvaia koi avSpa^ vtt* airrov 
'jreTrXavrjfJLeva re koi TreirXavtj- 
/jLcvovg eirrjyayeTO, viroXijipOeh 
6 eXeeivog SiopOcoTrj^ eTvai twv 
irpoeipfjfiivwv aTraTedvoDVy fia" 
yiKTJg virap^j^wv Kvficia^ ef/Lirei^ 
poTaTO^. ^ATraTfja-aq Se tov^ 
TrpoctprjfJLevov^ iravTa^ Kai Ta? 
irpoeipvjfieva^ Trpoa^ey^eiv avT<p, 
i>9 yvaDa^TiKorraTip, Ka\ Svvafiiv 
Tfjv fieyla^rjv airo tZv aopa- 
Twv Kai cLKaTovofiaaroDv tottodv 

omnia, Anthropos vocatur: et ideo hoc Filium hominis sc 
dicere Salvatorem. 


1. 'Auus vero quidam ex iis, qui sunt apud eos, magistri 
emendatorem se esse glorians, (^Marcus est autem illi nomen) 
magicse imposturaB peritissimus, per quam et viros multos, et 
non paucas foeminas seducens, ad se converti, velut ad scientis- 
simum, ['et perfectissimum,] et virtutem maximam ab invisi- 

of Marcus, as haviDg existed now for 
Bome length of time, xi. end. He must 
have been contemporary with Valen- 
tinus. The Clsbm. MS. has at erased, 
the Greek text perhaps having originaDy 
nm thus, Md/>«rof 5^ airrt^ iatojui, the 
reader may compare the Greek of Hcp- 
FOLTTUS with the passage above, v. § i, 
in which the doubtful word ^irt^oi^ oc- 
curs ; if the proper name had been in- 
tended, the present order of the words 
would have been obecrved. 

* These words are bracketted for 

1 The Greek tezt is that of Epifha- 
Nius, c Hcer. xxxrv. i. It is also pre- 
served in a closer form in the PhUot. 
of HiPPOLTTUS, VI. 39, which the reader 
will now find to be of great service in 
settling the text. The extracts are 
considerable, and extend over the five 
foilowing chapters. The texts of both 
Epiphakius and Hippolttus are in 
the first section introductory and loose ; 
but afterwards they are represented ac- 
curately by the version. 

' S. iRKNiBUS speakfl of the opinions 




€)(0VTl9 «9 TrpoSpOjULO^ dv aXflQSo^ TOV ^^AvTtyplorTOV «^<>- 'qrIi ^'ji'' 

SeSciKTai. Ta yap ^'Ava^tXaov iraiyvta tj? tHv \eyofievwv ^^-^^s- '•*"*• 
fjiaywv iravovpylffy (rvjJLfxl^agy St avTwv (pavTal^oDv t€ koI 
fiayevwvy etV eKirXrj^iv tov^ opwvTcig re Kot iretdofJievovg avT(p 

TrepicfiaXev O/ Se Ta airo ireptepyia^ opwvTC^ 

SoKOvcrt Svvd/JLet^ Ttva^ ev "j^epcriv avTOv eirtTeXeta-Oat 

lov yap vovv Kot avTol airoXeaavTe^ oiJj^ opSxrt /j.rj ytvdar- 
KOVTeg SoKi/JLacat, oTt airo fJiayetag ij crvarTacrtg tov irap 
avTOv iratyvtov, iy e7ro9 eliretv^ eirtTeXelTat, 

2. ^TioTi^pta o1v(p ^KeKpa/ieva irpocnrotovfJLevog ev^^^aptcrTetVy 

bilibus et ab inenarrabilibus locis habentem, fecit, prsecursor 
quasi vere existens Antichristi. Anaxilai enim ludicra cum 
nequitia eorum, qui dicuntur magi, commiscens, per haec virtu- 
tes perficere putatur apud eos, qui sensum non habent, et a 
mente sua excesserunt. 

2. Pro calice enim vino mixto iingens se gratias agere, et 

omiision, neither EprPHANius nor HiP- 
POLTTUS recognifle them, and they are 
omitted in the Glsbjc. and Voss. MSS. 
they were perhape suggested by the 
similar expressions in y. § 3. 

^ Evidently in allusion to Matt. 
xxiv. 24, 'T&y^pd^fyrwTai yiip rl/evdSxpurroi 
tcal }//evdcirpo<ff^ai, koI d(6<rov<rt <rrjp.€ia 
/leydXa xal r4para, tSarc irXay^<rai, tl 
ivvarbp, kcU rodt iKXcKTods. 

* GsABK rightly nnderstands the 
author to refer to that Anaxilaus whose 
recreations in natural magic are de- 
Bcribed by Plint, Lunt et AnaxUauB eo 
{nUphure sc.) eandens in calice novo, 
prunaque tuhdita circumferens, exardes- 
centis repereuttu, paUorem dirum, vdut 
drfunctorum, offundenie convivis. Plin. 
Hist. N. XXXV. 15 ; see also H. N. xix. 
I ; xxvra. 1 1 ; xxxin. 10. 

• EpiPHAinus, as Gbabe obeerves, 
engages to give verbatim the words of 
iBKNisUB, which he doesmoetfaithfully, 
introducing the passage with the follow- 
ing words : 'Eyu» roimfp Ua p,^ eU ie&re- 
pw Ki^iarop iavrh» hrdiS), dpKeaSijyai 
6€uf ^rfTfffdniypf r<Mt dxb rov fjMKapKordrov 

Kal dyuaTdrov "RlpTiPatov kut* ainrov rov 
MdpKov, Kal rwp i^ a&rov 6p/uafUp<ap 
irpayfiaTevOetffip' drtva hravOa Tp6s hrot 
iK0Mat iiTTodSaaa, Kal i<rrt rdSc <f>d- 
ffK€t ydp adrcis, (forte aMs) Elpi^pa2os 6 
dytos ip T^ ifTO<f>alp€tP rd inr* airrQp Xe- 
y6fjL€pa, Xiytop o^<as. Hippolttus is 
here less close, hts text therefore is con- 
fined to the notes. He says : Kal 6^ 
ToWdxts Xafifidptttp Tori^ptop ws ei^a- 
pKrrwp, Kal iTl t\€iop iKT€tp<ap rh» \d- 
yop T^ ^t/cX^6(uf, T0p<f>6p€0P rh Kipofffia 
iT<U€i ^cUp€<r0<u, Kal tot€ [«ral ir6^ia] 
ipv0p6p, (j)s 6oK€af Toi>s dTar<afUpovs [rolis 
aTarufJLipots^ X^P^ '''<''<* Kartipoi Kcd al- 
fJMT<i)6rj ZOpufUP ira/>^ety r<^ T6fjwri... 
''Of Kol TOTi^piop Tap iripov Ktppwp, i6l6ov 
yvpcuKl €i>xapt<rr€af, air6s Tap€<rr{i)S, koX 

fT€pOP Kpar&P iK€iPOV fl€tl;^OP, K€p6p, KOI 

€{fxapt<rrri<rdffijs ttjs dTar^afji^prjs, Se^d- 
fjuepos iTix^t €ls r6p full^ia, kuX roXXdUtf 
dpT€Tixif^ irepop €ls frepop, iT^eyep 
otfTtas. Then follows the invocation as 
in Epiphauiub ; and subsequently, Kcd 
rotavrd rtya iTetTCjp K<d iKtrr-fyras rijp re 
dTanjfiipriP Kcd ro6s Tap6pras, <&t OavpuL' 
T0T0t6s ipofiiiero, rcXt fuli^pot woniptiov 




M ASS. I. xiil 

LiB.i.Tii.8. Koi cirl TrXeov eicTeivcov tov \6yov r^y eTrtKXtjcretog, iropipvpea 
KOi epvOpa ava^^alveaQai iroter o)9 Sokciv Tfjv airo tZv virep 
Tci o\a ^^apiv To aifjLa to eavTtj^ a-Tal^eiv ev €K€tv(p Ttf 
irOTfjpttp Sta T>J9 iTTtKXticrewg avTOVy Kat vTreptixcipecrQat tov^ 
irapovTa^ i^ CKetvov yevcraa^Oat tov TTo/xaToy, 7va KOt ei^ 
avTOvg eTTojuL^piicrfi j} Sta tov fxayov tovtov K\9jiXo/j.€Vfj Xapi^. 
Tla\tv $€ yvvat^\v eirtSov^ eicTrw/xara KCKpafJLcvciy avTag cv-^^apt^ 

in multum extendens sennonem invocationis, purpureum et rubi- 
cundum apparere facit, ut putetur ea Gratia ab iis quo* eunt 
Buper omnia, euum sanguinem stillare in illius calicem per invo- 
cationem ejus, et valde concupiscere prsesentes ex illo gustarc 
poculo, ut et in eos stillet quse per magum hunc vocatur 
Gratia. Rursus mulieribus dans calices mixtos, ipsas gratias 

x\fjpovfj^ov ix Tov /UKporipov, us Kol 
inrcpx^Tffdai Tr\€6ya^ov...Aib /xerdL airovdrjs 
Tois TapoOffi irapeSliov •a-tyeiy' ol di ws dtibv 

Ti KOX OtQ H€/l€\eT7ffJi4yOV <PpL(T<rovT€S 

dfia KoX <nrc«)do»T€j iirivov. Hifpoltt. 
Philotoph, Ti. 39, 40. The object of 
the imposture being to procure credit 
for his Gnostic teaching, uuder the 
plea of a diyiuc commuisioii. See 
lambic lines c. ZT. § 4. The evidence of 
iRENiEUS and Hippolttus is quite of 
Buffident strength to fix a chargu of 
imposture upon Marcus, and Noander's 
defence of the heretic fails to satisfy 
the judgment. He says, Dic Abend- 
mahlsfeier vcrbanden sie (Marcosii) mit 
symbolischeny auf ihre Lehre von der 
Erlosung sich bezichenden Gcbraii- 
chen. Wie der Wein Allen mitgetheilt 
wird, so verbreitet sich in AUe das 
verborgene gottliche Leben. Diese 
Vorstellung wurde missverstanden imd 
veranlaaste das Gertlcht, dass sie vorge- 
ben, der Wein wUrde durch das Blut 
der Charis roth gefarbt. Oenet. ErUw. 
p. 183. Would the author have becn 
equally indulgent to the cxhibitors of 
the blood of S. Januarius t 

* K€KpafUva. Water in tho primi- 
tive Church was mingled with wine in 
the Eucharistic cup ; so Justin M. as- 
serts in his deeply interesting account 

of the Christian Sacraments : vaiHTOfU- 
vtav ^fJxHv TTJs eiJx^*» iipTOi Tpoa<l>4peTat, 

KOl C^OSf KOl vdwp' KOX 6 irpO€CT(i)% €1" 

X^$ bfiolcjs Kal €{rxapuTTlas, 6<rrf i^afus 
avT^j dvairifiirci, Kal 6 XaAs irevifnifjLet 
\4y(ijv Tb 'kfi-fyf * KoX if 8i<ibo<Tis Ktd 
7f fi^dXifypis dT^ Twv €{>xo.pL<rryiOivT<a9 
iK(i<rT<f) ylv€T<u, koX t<hs ov Trapov<Ti hih 
hiaKbvfjiv xifiTreTai. Vind. Cath. III. 169. 
Hcnce it is called, V. ii., rd K€KpafUv€v 
TTOT-fipioVf where the rcader may consult 
the note. Thc translator road TOT-ffpiov 
otv(^ KCKpafUvov. Hippolytus says no- 
thing of wino being mixed in the cup, 
and the jugglo would be spoiled by its 
prescncc ; it is thcrefore highly probablc 
that Marcus adopted the practicc of 
the Hydroparastatae, or foUowcrs of 
Tatian, who usod only water, where 
Christ ordaincd the use of wine, as 
Clem. Al. says, Strom. I., eUrl y^ ot 
Kal {ih(op \l/i\hv €{rxapuTTov<nv. Thc word 
^vxcLpi^TTetv being especially used for 
consecration ; compare the words of 
JUSTIN M. above. 

' Xdpiv, Grabe reminds us that ^iyii 
was also caUed Xdpts, and in the invoca- 
tion that follows, Xdpis is designated by 
thc Gnostic terms dv€wo^os and A^nf- 
Tos. To this therefore, and not to any 
Christian gift of grace, reference is 



<TT€iv eyKeXeverai TrapecTTSrro^ avrou. KaJ tovtov yevofxivov^ ^®; {• J^jJ**- 
J avTo^ aKKo iroTrjpiov Tro\\(v fieiLOV cKeivov, ov fj ei^rjTraTfjfievrj ». 
ev^apiaTfirre, Trpo(T€V€yK<av, [int. TrpoeveyKoiv. Hijyp. ic^aTwi/J 
Ka\ /j.€TaK€V(ia'a^ airo tov fjLiKpoTcpov^ tov vtto t^? yvvaiKog 
riv^apiarTijficvoVy €i9 to vtt* avTOV K^Koa^fJLfjjJiivov [int. K^KOfJLia^fJie^ 
vovjy cTTiXeywv afia ovtw^' 'H irpo tHv oXwi/, jJ avcvvofjTO^ koi 
I. apprjTO^ Xapi^ irKvjpwaai aov tov caco avOpooiroVy Koi. TrXfjOvvat 
€v a^oi T^v yvZaiv avTfj^, eyKaTaair^lpovaa tov kokkov tov 
artva7r€0Dg exV Tfjv ayaOijv yfjv. KaJ TOtavTa Ttva €t7ra>Vy Kot 
i^otarpiiaa^ re^oTTiJo-a? IIippol.l t^j; TaXaiircopoVy OavfxaTO^ 
irotog av€(l)dvfjy tov fjLcy^Xov TrXfjptoOevTo^ €k tov fitKpov 
TOTrjptov, <aaT€ Kat vir^p^KX^^aQat e^ avTOv. KaJ aWa Ttva 
TOVTOi^ irapaTrKfiata irotZ^ i^fjTrarfjae ttoWov^, Kat aTra- 
'yjjoj^ei/ oTTicra) auTOV. Ei<Vo9 Sc airrov Ka\ Salfiovd Ttva irdp^Spov 
€j(€iVy A* ov avTog t€ ' TrpoipfjTcvetv SoKciy Ka\ oaa^ a^ia^ 

agere jubet praesente se. Et ubi hoc factuin est, ipse alium 
calicem multo majorem quam est ille, in quo illa seducta Eucha- 
ristiam facit [fecit J, proferens, et transfundens a minori, qui est 
a muliere ^Eucharistiae factus, in illum qui est ab eo allatus 
Xmulto majorem), statim dicens ita : Illa quce est anie amnia, Mare. {▼. si. 
insvcogitabilis et inenarrabilis gratia, adimpleat tuum intus homi- 
nem, et multiplicet in te agnitionem suam, inseminans granum 
sinapis in bonam terram, Et talia quaedam dicens, et in in- 
saniam mittens illam infelicem, admirabilia faciens apparuit, 
quando major calix adimpletus est de niinori calice. ut et super- 
eflunderet ex eo. Et alia qusedam his similia faciens. ^exter- 
minavit multos, et abstraxit post se. Datur autem intelligi, 
eum et dnemonem quendarn parodrum habere, per quem ipse 
quoque prophetare videtur, et quotquot dignas putat fieri 

* HlPPOLYTUS Kiys iii like manner, 
VI. 41, ToiaDro hk koX H€pa iirexdpti 
vXdMos irotetv 5t5 uTrb tu>v diraTUfxiycjv 
iho^d^cTo, Kal TTOTk [/A^] airrbi ivofdj^cTo 
Tpofprp-evetv, Trork hk Koi hipovi broi€i' 
&r€ fihf Kol 5t& baifidvuv TaDra iv€pywv, 
6r€ bi xal Kvfi€<nav wj irpoeLironev. Uo\- 
\oift Toivuv i^a<pavi(ras k.t.\. Thc ve- 
nerable writcr, as is usual with liiin, 
thn>WH the veil of silence over these 
^rarcoBian practiccfl, and Hubstitutcs a 
briof account of their mcthod of rutain- 

ing their hold upon thosc whom they 
had onco perverted. 

' The Arundel reading Euchuristice 
is adopted, from the analogy of the ex- 
pression of S. Paul, rb iroT-fipiw t^ 
€v\or)iatf I Cor. x. 16. 

' Mfdto majorem, these words are 
found in all the MSS., but they corre- 
spond with nothing in the Groeki and 
are apparently repeated from above. 

* Exterminart is used in the Mnae 
of leadintj attray, itrfr. c. xz. 4, it ii noi 

118 SEDUCT-a: 

^R i' ix!'i^ *jy€iTai iJL€T6y(pv^ T^? j(apiT09 avTOVy 7rpo(f>f/T€V€iv iroiei. 

MASs^i. xiu. ]y|J\^^^^ y^p >jf^pl yyyaiKa^ acTj^oXeiTai, Ka\ TOVTiav [twto^ 
ray evirapvcfyov^t Kai Trcpnropif^vpovfy xai irXovcrKOTaTa^, ay 
TroXXa^£9 vTrayecrOai Treipw/JLevo^y KoXaKcvwv (^fiaiv avTah' 
MeTaSovval <roi dcXta r^? cjjl^^ xapiTO^y hreiSij 6 TlaTfip tHv 
oXwv Tov ayyeKov <rov SiairavTO^ ^XeTrei irpo irpoadTrov 
avTOV' 6 Se TOTTog tov ^ /uieyiOov^ €v ^fiiv ecTTi Si jj/xa? 
eyKaTacrr^arai \J. Sei ^fia^ ev ^caracrT^traf. J Aa/x)8ai/€ TrpSrrov 
air i/xovy Ka\ Si ifiov Trjv j(apiv. ^VTpeTricrov aeavTtjVj ig 
vv/JL(pfj €KSe)(o/xiv9i Tov vv/jL(f)iov cavTfj^y Iva €<rrj o iyioy koi 
iy(0 o crv, K.a6iSpv(rov iv tw wfJL(f}S>vl (tov to anripfjLa tov 
(fxoTO^. Aa/Se irap ifiov tov vvfi(f>i0Vy Kai ^((ipfjaov avTOV, 
Ka\ "^oapfiQfjTi iv avTtf. ^ISov fj xapi^ KaTfjXd^v iirl (re* avot^ov 
To (TTOfia (TOVj Ka\ irpo(^rjT€V(rov. T^? Si yvvaiKO^ airoKpi' 
vofjiivfj^, ov 7rpo€(f)tjT€V(ra irdiroT^y Ka\ ovk oiSa Trpo^f^fjT^v^iv 
eTn^XjJo-ei? T^i^ay iroiovfi€vo9 iK SevTipov eiV icaTaTrXj;^*!/ t?? 
airaTcofiivfjgy (f>fj(r\v avTfj' "Avoi^ov to (rrofJLa (tov, \a\fj<rov o ti 
SrjTTOT^, Ka\ Trpo(pfjT€v(r€i^. 'H ^e ^ yavvoDQ^icray Ka\ K€7r(f>co6€t(ra 
inro tS>v irpo€ipfjfjLiv(aVy SiaQ^pfxav^^lcra Tfjv ylrv^^ijv vtto t>j^ um 

participes susa gratia?, prophetare facit. Maxime enim circa 
mulieres vacat, et hoc circa eas quae eunt honestoe, et circum- 
purpuratas, et clitissimaB, quas sadpe abducere tentans, dicit blan- 
M«tt.xvUL dieug ^jgj Participare te volo ex mea gratia, quoniam Pater 
omnium angelum tuum semper videt ante fa<Aem suam. Locus 
autem tuce magnitudinia in nobis est : oportet no8 in unum conte- 
nire, Svme primum a me, et per me gratiam. Adapta ts ut 
sponsa hustinens sponsmn suum, ut sis quod ego, et ego quod tu. 
Congtitue in thalamo tuo semen iuminis. Sume a me sponmmy 
et (Xipe eum, et capere in eo. Ecce gratia descendit in te, aperi 
08 tuum, et propheta. Cum autem mulier responderit : Nun- 
quam prophetaviy et nescio prophetare : invocationes quasdam 
faciens denuo, ad stuporem ejus quie seducitur, dicit ei : Aperi 
08 tuumy et loquere quodcunquey et prophetabis. Illa autem seducta 
et elata ab iis quas praedicta sunt, concalefaciens animam a sus- 

necessary thcrefore to substitute txstcr- synon^nuous with 477^X0?, § 3, wliich 

nare^ as Heuniann, with his usual infc- sense it will also l>oar here. 
licity, has proposcil. • x^^^^^^^^t /'Mjfcrf np. KfT<pia$€ura 

^ lUyedoSf as Massuet observes, is ad lit. gullcd, K^inpos being a sea-bird of 

used in the scquel by the Marcosians as light and rapid flight. 




TrpocrSoKia^ toS /uiiWeiv avriiv irpoipfiTeveiVy r^y KapSiag irXeov^^^^j^^- 
ToS SeovTO^ xaXXowTjyff, aTroToKfiq. \a\elv \lnt, Ka\ XaXeFj MA8&i.xiu. 
XtjpdSij Koi Ta TV^^ovTa iravTa KcvZg Kai ToKfXYipw^, aT€ viro cf. Rom. x. 
KevoS TeOepfia/uievfi TrvevjJLaTOS' («cadoi)9 o ^KpelororoDV ^/iS>v eK^ri 
irepi tSv TOiovTioVy oTi ToX/xfipov Koi avaiSe^ "^^X^ Kevw aepi 
OepjULaivofievfiy) Kat airo tovtov Xoittoj/ Trpody^iSa eavTtiv 
/j.€Ta\afiPaveiy Koi evyapiar^el ^apK(p T(p iiriSiSovTi t?? iSta^ 
yaptTO^ avT^' Kat a/jLel^ecrQat avTov iretpaTaiy ov /jlovov /cara 
Tf/v tZv inrapxpvTCDv Socrtv, (^oOev KOt ypvi/iaTwv 'wX^doy ttoXv 
(Tvvew/i/oj^ei/,) aXXa Kat ifara Ttiv toS (rd/iaTO^ KOtvcoviaVy KaTa 
iravTa €voS<r6at avTtp irpoOv/iov/ievfi, Iva <rvv avT<p icareX^iy 

eiy TO ev. 

3* 'TiSti Se tZv irpoTepoDv [Interpres^ TrKrTOTaTcoj/J Ttve^ 
ywaiKwv tS>v eyovtrSov tov fpofiov toS QeoS, koI fiii e^aira" 
TfiOetrrwVy a? o/ioiaDf Taip \otirai9 hreT^Seva^e TrapaTreidetVy 
Ke\evoi)v avTCug irpo(f>9iTevetv, koi KaTa^pvtr^cracraiy kcu KaTade" 

picione quod incipiat prophetare, cum cor ejus multo plus quam 
oporteat palpitet, audet, et loquitur deliriosa, et qusecunque 
evenerint omnia, vacue et audacter, quippe calefacta spiritu, 
(sicnt melior nobis de talibus prophetis exequitur, quod audax 
et* inverecunda est anima quasi"^ vacuo aere excalefacta 
[est]) et exinde Prophetidem semetipsam putat, et gratias agit 
Marco ei, qui participavit ei suam gratiam : et remunerare eum 
gestit, non solum secundum substantind susb dationem, (unde 'et 
divitiarum copiam magnam collegit) sed et secundum corporis 
copulationem, et secundum omnia uniri ei cupit, ut cum eo 
descendat in unum. 

3. Jam vero quaedam ex fidelissimis mulieribus, quse habent 
timorem Dei, et non sunt seducibiles, quas similiter ut reliquas 
affectavit seducere, jubens eis prophetare, exsufflantes et ^cata- 
thematizantes [Ar. anathem.] eum, separaverunt se ab hujus- 

^ Poflsibly meaning either his in- 
structor Poltoabf, or hia predecefisor 
POTHINUS ; see note 3, p. 3. 

' Massuet reads qua, but the MSS. 
haye quoH, which is therefore retained. 
The text requires inverecundwn ; est at 
the close of ihe parenthesis may be ex- 
punged, as having ariflen out of et fol- 


^ Et ia inserted on the authority of 
the Clerm. MS., supported as it is by 
the text of Epiphanius. 

* CcUutliemaJtisantea, is the reading of 
the Clerm. and Voss. MSS. and is re- 
stored by Massuet. Compare xn, i, 
where the same word recun. 



^R i' •^"'i^ fiaTicracrat avrovy e^fwplarOfjcrav tou toiovtov didcrov' aKpi^wg 
4. eidvtaiy OTi Trpo(prjT€V€iv oi/j^ vtto MapKOv tov fxayov €yyiv€Tai 
Toh avOpwTroi^, aXX' 019 av 6 Geo? avwO^v cTriirifiy^ji Tfiv 
Xdpiv avTOv, ovTOi O^octSotov c^xovcri ttjv irpoiprjT^idVj kqi 
t6t€ \a\ovcriv €v6a Ka\ ottot^ 0eo9 fiov\€Taiy a\\ oi;j( ot€ 

JAdpKO^ K€\€V€t. To yap K€\€VOV TOV K€\€V0/X€V0V /J.€l^6v T€ 
Kal KVpt(iT€pOVy €Tr€t TO /Ji€V TT pOtjy^tTat, TO Sc VTTOTeraKTat. 

Et ovv MaWoy fJL€V iceXei/ei, tj aWo^ t£9, o)? €t<idacriv ctti Toh^^ 
S^tTTVOt^ ^TOV K\fjpov ovTOt irdvTOTc iTat^^tv^ Kot aXXj}Xo(9 
iyK^^^mcrOat to irpocpfjT^v^tv, Kai irpo^ ray tSta^ eTrtOvfjua^ 
kavToh fJLavT€V€crdat, ecTTai 6 k€\€vwv /xc/^cdi/ t€ koI KvptcoTcpo^ 
Tov 7rpo(f>rjTtKOv Trv€vfjLaT09, dvBpwTTO^ cov, OTr€p aSvvaTOv. 
aWa TOtavTa K€\€v6fX€va vtt avTwv 7rv€vfxaTa, Kai \a\ovvTa 
OTTOTe Pov\ovTai avTo), iTTtcraOpa Kat aSpavrj ccTTt, To\fxrjpa 
Sc KOt avatSrj, VTTO tov ^aTava €KTr€fXTr6fX€va irpo^ c^aTrdTrjcrtv 
Ka\ a7r(i\€tav twv fxrj gjtovov Trjv iriCTTtv, rjv air* ap')^^^ Sta 
T?? €KK\rj(Tta^ 7rap€\al3ov, (f>v\acrar6vTCDV, 

modi insano, qui se divinum spirare simulabat : pro certo scien- 
tes, quoniam prophotaro non a Marco mago inditur hominibus, 
sed quibuscunque Deus desupcr immiserit gratiam suam. ^hi a 
Deo traditam habent prophetiam,et tunc 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 subjectum est. Si ergo Marcus quidem jubet. 
vel alius quis, sicut solent in coenis 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 prophotico 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. 

^ "'Eiri Totj Selirvots tov xXi^pov oZtoi gorent. Fr. D. Videtur autem Interprcs 

irdnroTC iraifciy] Hae ccEnae, in quibus hic legisse : toi>j icXiJpow ovTOi irdrra 

sortibus utebantur, in memoriam nobis TcUj^€iy,** Gbabe. 
revocant illa apud Horatium : * Massuet omits to remark, that 

Nec reyna vini aortiere talit; et, the Clebm. MS. has At a I>eo, the older 

Qunn Venu» aHntrum Dicdt hihendi ! cditions reading with the Abund. MS. 

cuui modij^eratores talorum jactu «leli- fU ab eo. 



4« Ot£ ^e * (f>t\Tpa Koi aydyi/JLa, irpog rb koi toi^ ^^ \- J^-^ 
crfi/JLacriv avrHv evv^pilCeiVy cfXTroiei outo? o Ma^^o? mai? **^^^* *"*' 
Twv yvvatKwVy €i «raJ fJLfj iraaai^, avrai TroWojci^ eTncrrpiy^acrai 
e/y Tijv €KK\fjcriav tov Qcov €^a)fJLo\oy^(ravTO, koi KaTa to 
crSyfjLa ^')(p€iwcr6ai vir avTOv, Ka\ cpcoTiKW^ iravv avTOV 7r€(pi-' 

\rjK€var axrrc Kai SiaKovov Tiva tS>v €v ^Tfj ^Atrta tZv 

fj/jL€T€pwv viroS€^a/x€vov avTov €£9 TOJ' oTkov avTOv, Tr€pnr€(r€iv 
TavT9i T^ crv/jL(f>opa, ^Trjg yvvaiKO^ avTOv €V€iSov9 vTrap^^^ovcrf/^, 

4. Adhuc etiam et amatoria et adlectantia efBcit, ut et 
corporibus ipsarum contunieliam irroget, hic idem Marcus qui- 
busdam mulieribus, etsi non universis. Hae ssepissime con- 
versse ad ecclesiam Dei. confessse 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- 

^ ^\Tf>a. The followers of Siraon 
Magus and Carpocrates lay under tbe 
same iinputition. c. xvi., xx. The 
translator rcad iri di in the Greek. 
S. Jebome alludes to this Btatoment of 
InEyiBCSy in the following pasAago in 
his Ep, 2g, €id T/ieodoram^ as quoted by 
Gbabe: Refert Ircn(BU9, rir Apottolicorum 
temporum, ct Papia auditoris Evangdittoi 
Joannis discipulWf Ejnseaput Eccletiai 
Lugdunenti», quod Marcus quidam de 
Batilidis Gnostici stirpe detcendcnt, pri- 
mum ad Gailias venerit, et eas partes, 
per quas Bhodanus et Oarumna fiuunt, 
sua doctrina maeulaverii ; maximeque 
nobilfs fosminaSj qucedam in occulto 
mysteria repromittens, hoc errore scdux- 
erit, magicis artibus H sccreta corporum 
voluptcUe amorem sui concilians : inde 
Pyrcnimim iransiens Hispanias occuparit, 
et koc studii /utbuerit, ut divitum domos, 
€t in ipsisfceminasnmximeappeterct, quoe 
ducuntur variis desideriiSy semper dis- 
centcfl, ot nunquam ad scientiam veri- 
tatis pervenientes. See p. 126, n. i. 

* iv T-§ *A.<tI^. A close connexion 
api»earB to have subsistcd bctwecn the 
churches of Gaul and of Asia. The ac- 

count of the persecution of the church 
at Vienne, and of the martyrdom of 
some of its members, was addressed, not 
to Bome, nor to Jcrusaiem, but to the 
Church of Asia. The names of thefirst 
Gallican bishops are Grcek. The Aqui- 
leian creed, as used in Gaul, had an 
Eastem cast in some of its cUuses. In 
the Paschal controversy, the churches 
of Gaul, and of the far west, symbolised 
with the eastem churches rather than 
with Home. Here also iBENiEUS speaks 
of this Asiatic deacon's domestic affairs, 
and calla him rcva ruv iifieripiay. 

' Gbabe directs the reader's attention 
to the fact that in these primitive times 
at least, the marriage state was not 
thought incompatible withthediaconate. 
One of thc charges brought against 
Callistus, bishop of Rome, by his suf- 
fragan bishop Hippolytus, was the fact 
that he tolerated the marriage of those 
iv K\i/jp(fi : no doubt this term, unless tho 
context rcquires it, may not embrace the 
higher orders; for it is not unusually 
applied in designating the lower cleri- 
cal grades of lectores, cantores, sub-de»- 
cons, aoolyths, &c. e. g. Can. Apoit, $$, 



^B. I. vii.^4. ipqJ t^i/ yvdiJLfiv^ Koi TO crZfia Sia(f)6ap€icrtj^ viro tov fxayov 

1IAS& i.xiii, ^Qj^Qy^ f^o] e^aKoXovdija-aonj^ avT(p iroW(v TtS \p6vw^ eireiTa 

/xera ttoWov kottov tS>v aSeXipwv eTricTTpe^avTiaVy avTti \L e. 

avTrjv,! Tov airavTa \p6vov ^ e^ofioXoyov/jievff SiereXecrCy irev- 

dovcra Koi Opfjvovora €(p* fj ciraOev vtto tov ixayov Siai^Bop^, 

tentia et corpore comipta esset a mago isto, et secuta eum eflset 
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, comiptelam. 

€f Ttj KkTipkKht if^pl^ei irpc<r/3«JT€por i^ 8td- 
KOPWf i.<f>opi^i<rdia, See also Conc, Nic. 
Can. III. The Conncil of Laodicea dis- 
tinguiBhes the KXi^pucol from the higher 
orders, or lcpariKol, in the following 
synodal canons, 27, 30, 41, 42, 54, 55. 
S. Ambbosb also observes the same dis- 
tinction : Sed prius eognoseamus non 
aolum hoc de epitcopo et pretibytero sta- 
tuisse, sed etiam pafres in concUio Nicani 
tractatus edidisse, neque dei^icum quem- 
dam dehere esse, qui secunda conjugta 
aortitus sit. Ep, 63, § 64. Nothing is 
more certain, from these words of !&£• 
NiEUS, than that the marriage of dea- 
cona was still permitted towards the 
close of the third century. The words 
of HiPFOLTTUS, taking his entire con- 
text, will shew that this was tolerated 
alflo in the Boman Church, which gave 
offence to the high diBciplinarian views 
of HiPPOLYTUS, viewB in fact which 
afberwarda led to the Novatianist schism. 
HiB words are, *EtI roirrov illp^aPTo M- 
ffKOTOi Kal irp€ffpOT€poi Kal iidKOvoi ilya- 
fUH Kal TplyafiOi Ka0Urra<r6ai eli KX-^poui. 
El di Kal rct hf KX^pqt <ap yapiolrj, fUveof 

Tbv TOIOVTOP iv T^ KX^^ptp (OS fl^ TlfUipTlf- 

Kdra, K.r.X. Certainly if it had not 
beon for the complete identification of 
the higher orders of bishops, priests, 
aud deacons with the Kki^poi, in the for- 
mer case of second and third marriages, 
we might have found it difficult to prove 
that the same term was subsequenUy 
uscd in this less restricted meaning in 
thc case of marriages contracted afbor 

ordination. But let the reader ask him- 
self, whether it is at aU likely that Hip- 
polytus, taking umbrage at bis metro- 
politan's connivaooe, merely aa reepeds 
the marriage of the subordinate dergy, 
would have so expressed himself as to 
lead readers of no superficial habits to 
infer that the bishop of Kome permitted 
marriage in the vcry highest orders of 
his clergy ? Generally speaking, primi- 
tive instances of the non-celibacy of the 
primitive clergy are not inconsisteot 
with the explanation that the married 
state had been dissolved by the death of 
the wife before ordination, or that it had 
become virtually inoperative by a volun- 
tary separation. Here at least we have 
as clear a statement as any critical mind 
could wish, that in the Church of Rome 
the marriage of bishope, priests and 
deacons was sanctioned by one of its 
bishope, early in the third oentury. 

^ i^ofiokoyovfUrrf, The ecdeBiastical 
term whereby the public confesaion of 
penitents was expressed; an act that 
was indispensable for the removing of 
the temporal censures and penalties of 
the Church. The Greek tenn was also 
adopted by the Latin Church, Actus 
poeiiitentice, qui magis Grceco vocabulo ese- 
primitur et freqiicnUUur, exhomologesis 
est.., Exhomologesis prostcmendi et humi- 
lificandihominisdisciplinaest, TXBTULL. 
de Poen. Exhoinologesin conscientiee /a- 
ciunt. Ctpb. de Lapsis. The power of 
the Keys may be stated briefly to have 
been exerciscd partly in the admission 




5. KaJ fiaO^iTai Se avrov Tive^ ^ irepnroktCpvTe^ ev Toh ^^j-y^^-^ 
avTOi^y e^aTraTZirre^ yvvaiKapia TroXXa SieijyOeipav, TeXelovg eav^ 
TOV9 avayopevovTe^' «09 fJitiSevo^ Svva/Jievov c^Kriadrjvai t^ fxeyi" 
det TrJ9 yvdceoo^ aiJrwv, /JLfjS^ av TlavXov, fJLtjS* dv TLeTpov clirfigy 
fXfjS^ aXXov Tiva tS>v * ATrooToXeov' aXXa TrXeiw iravToov eyvw/cc- 
vai, Kai To fieyedog t?? yvdoreco^ Ttj^ apprfTOv SvvafJLCcog fxovov^ 
KaTaTreircoKevat, lEival T€ avTOv^ ev vy^ei virep iracrav Svvafxiv 
Sio KOt eXcvOipa^ TravTa '/rpacrcreiv, ^firjSeva ev fJnjSevi (fyoj^ov 
e^ovTa^. Aia yap Tfjv ^ aTroXvTpwcriv aKpaTrjTOv^ Ka\ aopaTOvg 

5. Et discipuli autem ejus quidam circumobversati in iisdem, 
Beducentes mulierculas multas corruperunt, perfectos semetip- 
sos vocantes : quasi nemo possit exsequari magnitudini agnitionis 
ipsorum, nec si Paulum aut I^etrum dicas, vel alterum quendam 
Apostolorum : sed plus omnibus se cognovisse, et magnitudinem 
agnitionis illius, qusB est inenarrabilis virtutis, solos ebibisse. 
Esse autem se in altitudine super omnem virtutem : quapropter 
et libere omnia agere, nullum in nullo timorem babentes. Prop* 
ter enini redemptionem et incomprehensibiles et invisibiles fieri 

of conyerts into the Gliurch by Bap- 

tism, partly also in the infliction and 

remoyal of temporal censure and inter- 

dict. No other power of bindlng and 

loosing was clairaed by the Primitive 


* ircptiroX/foi^fj, goinff about idly. 

Stieben quotes the words of Strabo, 

Twy T€piTo\il;6vTu>Pf xal (TxoX&s dtaTl0€- 

nhtaif, 14, p. 675. 

' HiFPOLTTUS says the same of the 
foUowers of Simon Magus, X^orrcf... 
KoX Th dyios ayUav . . . XXiy ...ti d^tcur^ij- 
o-rroi [i.e. perhaps, Koi Th, (f^cos &ylup 
fuXi^cTai, oU i.yiaaOi^eTai''} oi ybip fi^ 
KpaT€urOai ainoin hrl tIvi vofuj^ofxiy<^ 
KaxQf XcXi^rpon^rai ydp. 

3 Gbabe adopts the idea of Bhen- 
ferd, that the diroXjJr/xiwtj of the Mar- 
cosians consisted merely in this impre- 
catory formula, tliat was analogous to 
the n^lKJ or thanksgiving for their re- 
df mption from Egypt, that was offered 
up night and moming by the Jews. 
Ue says in his note, Per ndeiiiptionaaf 

quam hic et paulo post memorat, cer- 
tam orationis formulam intelligendam 
esse, non modo ipse Irensi contextus, 
in quo sequitur, fS vdptZpc 6eoO &c. 
ostendit, sed ct Judaici ritus ratio plane 
confirmat, quam ex Yiri docti, Jacobi 
Rhenferdii DLsputatione de Bedemptione 
Marcosiorum et Heracleonitarum § 21. 
explicatam dabo. Habent scilicet Ju- 
dsei formulam quandam precatioms, vel 
confessionis potius, quam precibus quo- 
tidianis intersenmt, qua Deum O. M. 
Vindicem suum et Redemtorem cele- 
brant ; unde eam n71KJ Greulah, id est, 
Liberationem vel i2e(2emtum«m appeUant; 
cui tantam vim tribuunt, ut si quis ea 
rite utatur, illi spem certam faciant bea- 
tudinis setemse. Codice Berachoth, fol. 

4. coium. 2. p inr^K pm^ 'i iok 

DixU H. Jo/uinnes : Quis est n^my ^B' 
JUius eecuU futuri f Quicunque precihus 
vespertinis suhjunr/it Rtdemtionem. Ubi 
voce Jiedemtionis vel Libcrationis nihil 
aliud intelligitur, quam formula de illa 



WB 1. vii. 5. ylvecrOai tw ' KpiTfj. E^ ^e Koi eTTiXa^oiTO avTwVy irapaaTairrci 

If ASS I xiii. »** \^^"V f /«v '^ 2 f ^ C\ '^ 

6. avTO) /jL€Ta Tij^ aTroAVTpaxrect)^ Taoe enroiev w irapedpe Ueou 
KOt jULvcTTtKtj^ TTpo ^ aiwvo^ fLit, aicovwvj Siy^y, ^v ra fieyeBri 

judici. Si autem et apprehenderit eos, assistentes ei cum 
MattxviiLio. redemptione hsec ^dicerent : assessor Dei et mygticce Ulius pro 

liberatione agens. Est autom illa du- 
plcx, altera quse matutinis precibus ad- 
ditur, altcra qu» ▼Ctfpertinis. Qus 
tempore matutino recitatur, inde ab 
TT^ nOK (Emeth Vejazzib) incipit, 
atque ab his initialibus vocibus appel- 
latur. In qua cum saepius mentio fit 
liberationis, Deique assertatoris, et libe- 
ratio ex uSgypto satis prolixe narratur ; 
tum tandem hac clausuUb finitur, qus 

ttricte nSlXa appellatur: Hin^ iAkI; 

nn« nm ^kx^ mip idb^ ni«n^ 

Bedevitornostcr Bo- ihtT^^ ^«13 mn^ 
nUnua Sabaofh est nomen ejtts, Sanctus 
Idraelig. Benedictu» »is tu, Domine, Re- 
denitor Israelis. Vespertinae formulae 
hoc initium est, H^IDKI nDK (Emeth 
Veemunah) quae tandem sic cUu- 

ditur; nipr nK Hin^ mD ^D nOKIi 

p«i3 nn« Ti-in i^dd prn -n^D i^k3i 

/KTtJ'^ Et dictum est (Jerem. xxxi. 1 1), 
Quonuun redemit Devs Jacobumf et atse- 
ruit illum cx manu poteniioris ipso. Bene- 
dicius sis tUf Domine, Redemtor Israelis. 
The MarcosiHns, see c. xir., like the 
Marcionites, wcro not content with bap- 
tiziiig thoir converts once ; they repeat- 
ed the rite, and the second lustration 
was their d7roXtrr/)(u<r(S that rcmoved 
them froin the cognizaiice of the Demi- 
urgc. The first baptism was matcrial 
as the baptism of Jesus in the river 
Jordan, and was for the remission of 
sins ; tho second Baptism was as the 
d(»cent of the .^^n Christ in form of a 
dove, and this was spiritual, and confor- 
red redemption, sce c. xviii. Hippoly- 
TUS also mentions the twofold baptism 
of the Marcosians ; referring to this pas- 
sjigc of iBENiEUS, he says ; *coi ^d/) icai 
6 fMKdpioi Tpea-^&repos Eiprpraios, Tapftr)- 

ffialrtpov rip iXiyxv 'wpoaewtxBels, rd 
Totawra \ovfffiara Kcd i,To\vTpdxr€is i^- 
0€TO, aZpofifp4<rr€poif clirCcy d irpdffirov- 
ffuf, ol [ols], irrvxlfyTcs rives a&rojp ij/)- 
wfivTox oxfTios irap€i\rfipipcu, del dpveiffdai 
fiayddMotnres' di6 ipporrls iffup ycyinfrai 
dKpi^iffT€po¥ iTiiiiTTJffai Kol dif€Vf>€Uf Xer- 
T0fi€pS)S, d Kal ip Tifi irp^(^ \ovT/Hfi irapa- 
dtioaffi, rb toiovto Ka\oihrr€S, koI iw r^ 
d€VTip<p 6 dTo\&rpiaffw KaXowrty, PhUo». 
VI. 43. It was on acscount of this here- 
tical repetition of Baptism, early in the 
second century, that the Eastem creeds 
express faith in the efficacy of '* One 
Baptism for the Remission of sins" Tbe 
V;dentinians baptized only once, but 
conferred imposition of hands witb the 
words €ls \&rp(affiv dyy€\uc^y, in confir- 
mation of the baptismal \&rp<affis. And 
as all things on earth had their counter- 
part in the Pleroma, a \&rpoMris was 
nccessary for the angels ; i^aTTlfforro 
di iv dpxS ol dyy€\oi iv \vTpwff€i tw 
dvbfiaTos Tov iTl rbv 'Iffffovv iv r^ T€pi- 
<rT€pq, KaT€\66vTOS Kal \vTp<aff<ifUvov aO- 

t6v. *'E5il^€V di \VTp<bff€<i}S Kal T<fi*Irjff<W, 

tva fi^ KaTaax^^V '''V ^o^^ V iveri&rj roO 
v<rT€p-f}fiaTos Tpoff€px6fJi€vos did T^ 2o- 
<plas. Didasc. Or. 22. 

* T<p KptTfj, i. e. to Demiurge, to 
whom the spiritual principle was imper- 
Ci^ptible. See I. § 10, towards the end. 

2 <S rrdptbp€, i.e. Sophia, of whom 
the Valentinian roothcr, Achamotli, was 
the cmanation. Compare i. § 18, towards 
the closo. 

* Compare the opening, p. 8, note 4 ; 
the word aUinKisv refcrring possibly to 
duration, rather than to the Valentiniao 

* Thc rcading of thc Clebmont MS. 




SiaTravTo^ /SXeTrovra, to TrpocroDTrov tov IlaTDo?, oStjyia (roi koi "b. i. ?ii. o. 
Trpo<raywy€i '^^oifxcOa lyjxifjievaj^ ^ avacnrSxriv avw tcl^ avTcov 
/uLop(f>a9y 09 ij /j.€ya\6To\fJL09 eKetvfj (fyavTaa-iaa-Oeia-a, Sia t6 
ayaOov tov HlpoTraTopo^ irpoe^a^eTO ^jmag Taj eiKova^, totc 
evOu/unov tS>v avw wy ivvTrvtov e^xpvaa' iSov 6 KpiTri^ ^77^9, Ka\ 
6 Ktjpv^ /JLC K€\€V€i aTro^oy^ia-Qac a^v Sc o)? iirta^Tafiivri tcl 
apL(poT€pa>v Tov vTr€p ^ afx(poT€pcov fifxwv \6yoVy 009 cva ovTa tcS 
KpiTji TrapaaTija^ov. 'H Se fJLi^Tfjp Taj^eo)? a/coJcracra tovtcov, Tfjv 
^OfifjpiKrjv ^ ''AtSo^ Kvvcfjv avTOi^ TrepUQrjK^y irpo^ to aopaTwg c/c- 
(^vyeiv Tov KpiTtjv Kai Trapa^^^ppjfia avaa^Traaraa^a avTOv^, €19 tov 
vvfiL(f>wva ela^fjyaye, Ka\ cnreSwKe T019 cavTwv vvfjL(bloi9. 

(Bonon Siffes^ quam magnitudine^ semper mdentes, /aeiem Patria, 
te vice duce et adductore utentes^ abstrahunt sursum suaa formas, 
quas valde audav Ula ducta phaniasmate, propter bonum Propch 
toris emisit nos imaffines illorum, tunc intentionem illorum qucB 
sunt sursum^ quasi somnium habens; Ecce, judex in proximo, et 
prcBco me juhet mece de/ensioni adesse. Tu autem, quasi qucB scicu 
utrorumque nostrorum rationem, tanquam unum exsistentem judici 
assiste. Mater autem cito, audiens hseo, Homcricam infero- 
rum galeam eis Buperimposuit, ut invisibiliter efliigerent judicem, 
et Btatim eripiens eos in thalamum duxit, et reddidit suis 

is resiored as Bmting efirocey better than 

^ The reader will obiferve that the 
ang^ that aocompanied Soter are said 
to be the <rulyfoi of spiritual gnostics, 
to whom they are restored after death. 
The Bpiritual soul was also, in gnostic 
phrase, the form of its correhitive an- 
gelic emanation, because Achamoth en- 
gendered these soulsafterthe likeness of 
the ange^s, who formed the body-guard 
of Soter. See c. i. § 8, 10. Compare 
also the sequel, irapaxjniiia dyatrTdffOffa, 
K.T,\. with the end of c. i. § 11. 

* dfuporifHav. No doubt Gbabe has 
correctly understood this to refer to 
Achamoth on the one part and to the 
spiritual seed on tho other, to both of 
whom the Pleroma was a matter of 
final attainment. But Gbabe says no- 

thing of the words us fva SmrtL, which 
refer to the consubetantiality of the spi- 
ritual with Achamoth ; compare c. i. g, 
dXXd rb jih nveviiaTiKh» ji^ SeSvpijffffai 
aMjy fiofxpQaai, iireiS^ hfJMoiciov wrrfp- 
X€v aCrri. They, conjointly with Acha- 
moth, passed into the Pleroma, after 
undergoing the appointed ordeal. 

' *At3oj Kuvhjv. Having the effect of 

rendering the wearer invisible. So Pal- 

las rendered herself invisible to Mars, 

T^»' "Afyrfs ivdpil^e fualipovos, airrdp 


Avv* "AiZot Kwhfv, fiif fuv tboi 6ppifAos 
"Aprjs. II. 4. 844. 
It was the higher and spiritual principle, 
that withdrew the seed of Achamoth 
from the cognizance of Demiurgus. 
Feuabdent quotes instances of the use 
of this Homeric myth by the Fathers. 



ok' l ix'9' ^' T^oiavra Se Xiyovrei koi TrparTovTe^^ Kai iv ToTy icaff 

llA8S.I.xiii. » -* % f i ^ »T> ^ 'aw^'** ' 

7. »7M«f KAi/uLacri Tfj9 Jrooai/oi/criay, 'woAAay e^iyxaTT/icao'* yuvaiKa^, 
aiTiveq KCKavTijpiacr/i/Levai Tfjv avveiSfjfriv, ai juLev Kai ^eig (fmve" 
pov e^o/uLoXoyovvTai, al Se Sva^toTrovjjLevai tovto, jJot;^? Se 
TWf eavTag aTrrjXTriKviai r?? ^o)?? tov Qeov, eviai julcv etV 

6. Talia autem dicentes et operantes, et in iis quoque quad 
sunt secundum nos regiones Rhodanenses, multas seduxenint 

2Tiin. iii.6 muHeres, quae cauteriatas conscientias habentes, quaedam 
quidem etiam in manifesto exhomologesin faciunt, qusedam 
autem reverentes hoc ipsum, in silentio sensim semetipsas 

Eph. iv. ia retrahunt, desperantes a vita Dei, qusedam quidem in totum 

^ T^'Po8. i.e. of Gallia Lugdiinen- 
sis or AouySovrrjirla watered by the 
Rhone, in which country MarcuB fint 
broached his heresy. Per Mctrcum 
JBffyptium GttUiarum primum circa 
Bhodanum, dtinde Hispaniarum nobiles 
faminaa decfpisse, misccnies fahulis vo- 
luptatemy et imperitio! sute nomen scien- 
Has venditantes. Hieron. in Es. bdv. 
Gbabk however observes that the intro< 
duction of gnoeticism into Spain is erro- 
noously attributed by S. Jebom to Mar- 
CU8 the Mage. But there was another 
of this name who gave a starting point 
to the Priscillianist heresy in Spain, 
and mentioned by Sulpitius Severus as 
belonging to the lattcr half of the fourth 
century. Primus eam (Gnosticam hsB- 
resin sc.) inJtra Hispanias Afarcus intulil 
-^ffypto profectus, Memp/tis ortus. Hu- 
jus auditores fuere Agape qucedam non 
ignobUis m%dier, et Kketor Hdpidius. 
His followers were condemned at Sara- 
gossa, A.D. 380. Sce also p. i?i, n. i. 
■ From the days of the Apostlo this 
STim. iii. C. was still the case ; 'E/c ro&naw ydp elaof 
ol M^ovT€s c/j tAj olxlaSf aixM-o-^^^^ 
o»r€S rd ywai,Kd{>i.a <r€(T(ap€VfJuha &fiapTl- 
eus, dy6fi€i^a iwi$v/jUais irouclXais, S. 
Jbbom recounts the several instances in 
which other heretics adopted the same 
modusoperandi, Simon Magus Jiiresim 
condidit Hdence meretricis adjutus aua> 
ilio ; Nicolaus AntiochenuSf omnium 
immunditiarum repertorf cJtoros dwnt 

fasminarum: Marcion Romam prmniiit 
muUerem, qua decipiendos sibi animos 
proBpararet; ApeUes P/iilomenen comi- 
tem suarum habtUt doctrinarum; Mon- 
tanus immundi spiritus pnedictUor, mid- 
tas EccUsias per Priscam et MaxinuUam 
nobiles et opulentas foeminas, primum 
aitro corrupit, deinde hceresi pollwt. 
Arius ut orbem deciperet, sororem Prin- 
cipis prius decepit. Donatus per Afri- 
cam, ut infelices quosque fatentibus pol- 
lueret aguis, LuciUce opibus adjutus ed. 
In Hispania Agape Mpidium, mulicr 
virum, ccecum cceca duxit in foveam, 
succcssoremque sui PrisciUianum habuit, 
cui juncta QaJUa, aUerius et vicince kce- 
reseos reliqnit hferedem, 

* Publicam poenitentiam et satLsfac- 
tionem in oonspectu Eodesis ex hoc 
loco colligit Peuardentius ; ego vero et 
confessionem publicam quandoque fac- 
tam exin demonstrari puto. Cujus usum 
satis clare quoque dooet Origines, Hom. 
ii. in Ps. xxxvii. ubi hsec habentur verba : 
Si ergo hujusmodi homo memor deUeti 
sui co^fiteatur qua commisit, et humana 
confunone parvi pendat eos, qui expro- 
brani eum confitentem, et notant, vd irri- 
dent tkc, Si ergo sU aliquis ita fiddis^ 
ut si quid conscius sit stbi, proeedat in 
medium et ipse sui aceusator existat ix. 
Item: Si intdiexent et prceviderit (Sa- 
cerdos) ialem esse languorem tuum, qui 
in conventu totius EccLesve exponi debeat 
et atrari ^. Gbabb. 



TO TravTeXeg cnretmjtravy eviai Se eiraiKpOTepi^ovcn^ Ka\ to ^g- }• ^-^ 

t I /\ t ity f if ^ ' MASs!l.xiii. 

Tf\^ Trapoijuua^ Treirovuacriy /JLfjTe e^o), /uLfjTe ecrco ou<raiy TavTtjv 7. 

e^^fowrai ti]v eiriKapinav 

Tov cnrepiuLaTog tcov tckvcov Trjs 


Quemadmodum quidam ex eis per numeroSy et per sylr 
lahas et per literas conantur constituere eam, quoB est 
secundum eos, argumentationem. 

I. OJrft)? [oiJTO^ ovv 6] M.apK09 fjLtjTpav KOt CKSo^eiOv 
Tfj^ 'KoXo^^acroi; eia-rjyiirraTO avTOV fSiy??, eavroi/J /JLovd^ 

abscesserunt ; quaedam autem inter utrumque dubitant, et quod 
eet proverbii passad sunt, neque intus, neque foris exsistentes, 
hunc fructum habentes seminis filiorum agnitionis. 


1. Hic igitur Marcus vulvam et ^susceptorium Colorbasi 
Silentii semet solum fuisse dicens, quippe 'unigenitus exsistens, 

^ Thifl firet sentence is one of great 
difficulty, and no satisfactory interpre- 
tationofithasyetbeengiven. Hsdmann 
thinks that KoXcLppdaov, written without 
the final syllable, is nothing else than 
a Hebrew name for the Tetrad V 3"lK~b3, 
that it was first written CoUtrhasi in 
the Latin, and that the termination 
was added in the Greek. A similar 
oorruption therefore took place, inde- 
pendently, in the Latin and in the 
Greek; which is a very improbable co- 
inddence. By a little ingenuity the 
letters might be twisted into an expres- 
sion of the mystical number 888, and 
be a Maroosian correlative of the Basi- 
lidian Abrazas : e,g, Colarbaxut would 
sum 888, if we assign its Greek nume- 
rical value to each letter, and take the 
h for the digamma, or hrUrrifjLov /9aO, and 
as Beausobrb says, C*€9t auez ordinaire 
aux Greca de mettre le '^ pour le V. Hitt. 
de Manich. iv. iv. § 7. But we are 
not at liberty to eject troublesome cha- 

racters from the ancient kerenologia by 
such summary process. In explaining 
the meaning of this sentence, the first 
step will be to define the tezt. If the 
transhktion may be trusted, there can 
be no doubt it ran as follows ; Ovros 
oJV 6 yidpKos, fiifyrpajt koX iKioxftoit ttjs 
KoXop^dffov aLyijs {rctyrjs), iavrbv fMttiih 
TaTOtt yeyovipoi \iyunt, dre /untoyeriis 
{nrdpxfiiv» fb rod {fcrepT^pLaros itaro- 
TcObt els avrhv dhi irm direK&rfcreit. 
Wkerrfore thia Marcua profeaaing thai 
himadf, the very aole Being, ia the mairix 
and receptacle of the Sige of Colorhatua, 
(aa heing the only-hegotten), hath hnmght 
to the hirih, in aome auch way aafoUowa, 
ihat vhich haih heen committed to him hy 
the dhortive EtUhymeaia. In the first 
phice, who was this Marcus ? He was a 
disciple of Valentinus, who professed to 
improve upon his master^s teaching, 
Magiatri emendatorem ae eaae gloriana, 
c. VII. § I dechuing, like the Arch-gnos- 
tic Siroon, that there dwelt in him the 



liASS.I.xiv. »^,, 

i. avTw 

UB i.viiLi. T-axoi' yey ovivai Xeyov, are ixovoyevii^ vTrapy^jjnv avTify ["(fe/. ii.< 

w,J To Tov vcTTepjifiaTog KaTaTcOcv eh avTOV (SSe Trwy 
aireKvijcrev. AvTtjv Tfjv TravvTrepTaTfjv airo tcov aopaT(ov Kai axa- 
TOvofxa<rT(av tovtcov ^L Toiroovj TeTpdSa KaTeXfjXvOivat ^o"^^^ 

*8eraen, [/. l. postremitatis] quod depositum est in eum, sic 
enixus est. IUam quae est a summis. et ab invisibilibus, et 
innominabilibus locis quaternationem descendisse figura muliebri 

very highest power of the Pleroma; 
OVTOJ ^eycv iv airr^ r^ fieyUmp' dirb 
Tuy &opdT(ap xal dKaTOVofidffTuv Tdiruv 
(x^iv Hivafuv. Ihid. Now between the 
notions of Marcus and Colorbasus thcre 
was a close affinity, and if this latter 
heretic was the follower of Valentinus, 
before mentioned as dXXos ris iTri^av^s 
SiddffKoXoi aifTG>v, we must refer once 
more to the account of this disciple. 
He hcld that there was an ineffable 
principle of unity, though constituting 
a tetrad, antecedently to ^vBbt and aiyi^ ; 
since therefore Marcus profcssed himself 
to be fieylaTff j^i^a/tus, it was a legiti- 
mate deduction that he declared himsclf 
to be n-fyrpa koX iKdoxcTov ttjs KoXop^d- 
<rov aiyiji ; also that he was fiovwTaTos, 
and, as bcing the outward manifestation 
of the inherent fiovoT-i^s, that ho was 
alfio fwvoyevi^f although this last as- 
sumption may havc been more a matter 
of inference on- the part of Iben£UB, 
than of positive assertion by Marcus. 
For this protupchical tetrad is described 
to ua as whoUy fominine, and the namos 
giveu express unity; fiov&Trfs and iv6- 
ri7S, fLovds, and hivafus 6fioo6ffios a&ry, 
ijv Kol aMi» 6vofidj/u rA fy. Their four 
qualitative attributes were inseparable 
from them, and formed together a wpo- 
apx^ that was dv<av6fJLa<rros, dvevvbrjTos, 
d^jivfros, and dhpaTos. Hence the $ia- 
vafus fuyloTTj to which Marcus laid 
daim as inhercnt in himself, was drb 
ruv dopdTUv Kal dKaTOvofid/rrwv t^ttujv. 
The reader may compare p. 98, n. i. 
Thene considerations help to confirm the 
Buspicion that the 6i6d<rKa\os iiTKfKtvijs 

may have bcen Colorbasus, and 
Marcus, teaching like him that there was 
a tetrad of unity antecedent to ^v(fbs, 
which in fact resided in himself, implied 
that he was the matrix and sourcc from 
whence BvSbs and Ztyj^ drew their ex- 
istence. This solution of a considerable 
difficulty is not advanced a.s entirely 
free from objection ; it is the best that 
offers itself; and the reader may be 

Si quid novisti rectius istis 
Candidus imperti, si non, his utere 
mecum. HoB. Ep, i. 6. 

' Suiceptorium. The Abund. MS. 
has as a marginal correctton, but in an- 
other hand, exceptorium; the emenda- 
tion possibly of some collator of thc 
Greek Text. 

> The Clebm. MS. has unitu$; and 
Pass. wictus. May not thcse represcnt 
vnltas in the Latin and fMvbrjjs in the 

^ HiPPOLYTUs tells us that Yalen- 
tinus pretended to a similar rcvelation 
from the Logos, who appearcd to him 
as an infant; Ka\ ydp OiMiKcvTTpos ^- 
<r/c6t iavrbv iupaKhai walda vi/jrtav dpri- 
yiwrjTOv, ov irvdbftevos lirtiiiTiT tIs dv 
etrj. '0 6i direKplvaTO \iy<av, ieurrbv (V 
v<u Tbv A6yov ' iirevra irp<xr0€lt rpaytKbv 
Ttva fjkvdov, iK TO&rov ffWKrrS» /Soi^creu 
T^v iwtKcxctprjfiirrjv o^fp atpefftp. ToC- 
T<p rd 6fiota To\fiMV 6 Mei/Nrot, Xiyet Ai^ 
\v0ivat rrpbs a^bv ax^^PMTt ywtuKeUf 
T^v T€rpdBa. ic.r.X. HlPPOL. Philot. 
VI. 42. 

^ Dtfttiuz is not found in any MS. 
and was added by Feuardbnt befbre 



IxaTi yvvaiKcltp irpo^ avroVf eTrei^jy, <f>^<riy *to appev aiJr^f o ^o$;\-^"*-,'* 
Ko<r/uL09 (pepeiv ovk i/oi/mro, Kai /jLrivv<rai avrij ri tjVy I Htpp. i. 
avrhv rjTt^ ^v^ Kai Tfjv twv irdvTwv yevetriVy tiv ovSev\ irioTroTe 
ovSc Oecov ovSe avdpdircov cx7r€icoXiA|/'e, TOVT(p /JLOvorraTfp Hipp, 
/zoi/ft)l Sirjyvj(ra(rOaiy ovTto^ etirovcrav' ot€ to TrpSrrov 6 TlaTijp 
^wStvev [?. flJ TlaTfjp ovSeii^ 6 avevvorjTO^ Kai ^avova-tog, 6 fJLtjTe 
appev jJL3jT€ 6^\v, fjOcKfja^ev avTOv to apprjTOv [supple ex Hipp, 
pfjTov^ yevvfjOfjvat ^Hipp, yevea-Oat^ Ka\ to AopaTOv iJLop^ixa» 
Qfjvat^ fjvot^€ TO (TTOjJLa Ka\ irpofjKaTO \6yov ofiotov avT(v' Sg 
Tapa(rTa9 vTreSet^ev \Hipp, exe^.J avTW o fjVy avTo^ tov 
dopdTOV jJLop<{)rj (pavei^. 'H oe CKCJxavfjtrt^ tov ovo/JLaTO^ iyevero 

ad eum : (quoDiam, inquit, ejus masculinum mundus ferre 
non poterat) et ostendisse quoque semetipsam quae esset, et 
universorum genesim, quam nemini unquam neque deorum 
neque hominum revelavit, buic solo enarrasse, ita dicentem: 
Quando primum Pater, cujus Pater nemo est, qui est inexcogi- 
tabilis et insubstantivus, qui neque masculus neque foemina est» 
voluit suum inenarrabile ^narrabile 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 lias therefore been remoyed. 
This latter word al80 haB no coonterpart 
in the Greek ; I imagine it aroee from po«- 
tremiiaiitf the translation of Mrrepi^/iarot 
in the Pref. of Lib. n. Thifl word there- 
fore is inserted within brackets. 

^ rb dfi^, das Mannliche^ das 
▼erborgene, unbegreifliche Wesen ; das 
weibliche, die fasaliche Offenbarung ; 
daa Mannliche, heisst es daher, konnte 
die Welt nicht faasen. Nsandib, 169. 

* For c55<ycy HlFPOLTTUS has aCrroO; 
the tranfllator indicates the words f 
Tar^p oiitls, which posaibly stood in 
the original tezt ; ^ iraT^ would easily 
be omitted as following d UaHip, and 
the word odSelt then took the form of 
tXtMet^ in 8ome copiefl, and of a^oO in 
others. HenceNeandersays, p. 170, Als 
zuerst der ursprungslofle Vater Leben 
ftufl sich zu verbreiten den Trieb ftihlte. 

' d9o6fftof. The reader will bear in 
mind the twofold Bense that oMa bore, 

VOL. I. 

while as yet the language of theology 
waa yague and loose. Most usually it 
is found to oonyey the same meaning as 
our word Being, without reference to 
materiality ; but it also meant material 
Bubstance, see p. 43, and in this sense 
alone the Deity can be said to be dyoi^tof . 
But, as the Gnostic argued, the Divine 
Being is incomprehensible, our own 
being is in a certain sense comprehensi- 
ble, therefore the same idea not attach- 
ing to both, rb eZrot cannot be predi- 
cated of creature and Greator alike. 
Gbabe'b note should be consulted. Gom- 
pare also note 2, p. 108. Hippolttcb 
has the same word. 

^ The Glebmont MS. omits narra' 
bile in the Latin, and the Greek text 
of Epiphaniub is without ^bir, the 
word however is preserved by Hippolt- 
tus. It was omitted in both cases from 
the usual cause of error, a seqnence of 
similar syllables. 




^g^J^'"-*- Toiairr»;* iXaXfja-e \6yoy tov nrpSyrov toC ovofiaTO^ aiVw, ffi» 
1. tjTi9 ^v ^PX^* ^^' ^^ ^ a-vAAapij avTOv crrof^^eKov Tea-a-apwv.^J^ 
^ETTiavvrjy^e [^Hipp. eiretTa avvrjy^fej Tfjv SevTepav Ka\ ^v Koi 
avTri a^TOiy^elfav Tea^a-aptav. 'E^^y eXoKria^e Ttjv TpiT^v^* xai ^v 
Koi avTri a^TOij^eicov ScKa. Kai t^v /xera TavTa cXciXiyo-e' Jcai 
^v Kal avTti a^TOi^eiODv ScKaSvo. ^Eyevero ovv j} eKf^wvfia^i^^TW 
oXov ov6/jLaT09 a^oi^^feivov /xev TptcucovTay a^vWa^Zv Se Tcaaa-' 
ptov. "E/cacrroi' Se tS)v ar^oiyelcov iSia ypa/jL/jLaTciy koi iSiovu.i;. 
"j^apaKTrjpay Ka\ iSiav €K<b(avfiariVy koi (r^i;/xaTa, koi eiK^va^ 
ej(€£i/, KOi /JLfiSev avTZv eivaty o Tfjv €K€tvov KaOop^ /xoycx^^v, 
ovTTcp avTO^ [Htpp. avToj a^TOt^et^v cairtv aWa ovSe ytvi* 
a^K^t [ytvdaKctv^ avTov, ovSe /jLfiv Tfjv tov TrXfialov avTOv 

Enuntiatio autem nominis faota est talis : Loquutus eet verbum 
primum nominis ejus ; fuit a/^X'?' ^^ 'syllabae [syllabe] ejus lite- 
rarum quatuor. Conjunxit et secundam, et fuit haeo literarum 
quatuor. Post loquutus est et tertiam, et fuit hsec literarum x. 
Et eam, quas est post hsec, loquutus est, et fuit ipsa Ijterarum 
XII. 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, ^neque ipsum super elementum est. Sed 
nec cognoscere eum, ^sed ne quidem proximi ejus unumquodque 

' HiPPOLYTUS has TJTti -ijy. 

* Tov 6\ov iifdfiaTos, t. e. of the Ple- 
roma, for the YaleDtinian alwvoyovla is 
exactly expressed by the (4 + 4+10+12) 
elementary letters of which tho Divine 
name was declared to consist, the four 
ffvXKoL^aX are, of oourse, the four .^nic 
groups that are summed in the bracket* 
ted numbers ; the only variation is that 
the Valentinian ogdoad i. § i is sepa- 
rated into two Marcosian tetrads. 

' Syllahe, having been written afler 
the Greek orthography, was eventually 
copied as the plural. 

* Neqw ipsum. The MSS. agree in 
reading neque ip9um guper el. as though 
the Greek copy had been written 01^^ 
aM tnrip (TTOixe^ iffTiV Grabb and 
JuNius alter the translation to aijtu 

ijfmfm, that it may express the evidently 
genuine Greek text. But the words of 
HiFPOLTTUB agree with ihat of Epipha- 
Kius ; the Latin shews a clear instanoe 
of corruption prior to tho trauBlation. 
The word <rro(xcror is to be identified 
with the several JEoub of the Pleroma, 
all of whom, with the exception of 
Nus, were ignorant of the nature of 
BythoB, and of the emanations piaeceding 

^ There was a gradual deterioration 
therefore in the Pleroma ; Philo'8 illus- 
tmtion, in speakiug of the similariy 
degenerating tendency of man, may be 
quoted, for it deserves to be known. 
IlapairXi^KW 6i wdBos xal ii fiayr^is 
irideUyvTai \l$oif Ttay yiip ff^ijptiw iax- 
Tv\lta¥ 6 /liy aMis }fm6ffatt p^aUrraTa 



iBKatrrov €K(^ivfi<nv ^irokiopKeiy [Hipp. yivJxrKeiv^ aWa oi^g-'-^"y- 
avTo^ cKqxoveiy m to irav €K(pcovovvTaf to oaov fjyeKruai "'*°*j'-"^- 
ovojuLa^eiv, "EKatrrov yap avrZv fiepo^ ov tov oXoVy tov ISiov 
fx^^ ^ '^^ '"'^^ ovo/Jial^eiVy Ka\ fiij TravcaaOai fjxovvray ^fJ^ixpi 
OTOV €Tn To etryaTOv ypa/xfia tov eKacTTOv \Hipp. eorj^droi;! 
<rTOi\€iov jULOvoyXwa-a-^cravTO^ KaTaerT^crai [fftpp, juLovoyXorr" 
Tiq<ravTL KaTavTfi(rai\ lioTe Se KOt Tfjv airoKaTacrTaa-iv tZv 
S\(av €(^fi yevia-Oaty oTav Ta iravTa KaTcXOovTa €19 to tv 
ypajuLfiay jJLiav Ka\ Ttjv avriiv €K(l><iv9ja-iv jJjcJo-y ijg €K(f)<av^a-€<a9 
eiKova To a/j,rjv ofKw \€y6vT<Av tj/uLZv vircOeTO elvai. Tovg Se 
(pQoyyovg virapxeiv roi/y fiop^povvTag tov avov<riov Kai ayiv^ 
vrfTov Alwva' Ka\ etvai tovtov^ fJ^op^j^agy ag o Hvpiog ayyiXovg 
€iprjK€y Tag Sifjv€K&9 p\€irov<ras to irp6<r<aTrov tov IlaTpdff- 

enuntiationem scire, sed quod ipse enuntiat, ita omne quod 
enuntiat, iDud quod est totum nominet. Unumquemque enim 
ipsorum, pars existens totius, suum sonum quasi omne nominare, 
et non cessare sonantia, quoadusque ad novissimam literam 
novissimi elementi singulariter enuntiata deveniant. Tunc 1 cor. xv. 2& 
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 esse^. Sonos autem eos esse qui for-' 
mant insubstantivum et ingenitum iGona, et esse hos formas, 
quas Dominus Angelos dixit, quse sine intermissione vident M»tt- xvfii* 
faciem Patris. 

KpaTetToi' 6 di Tod ^atSvrarros ijrroi'* ix' 
Kpi/UTOl Si Kal TplTOt d€VT4pov, Kal t4' 
TOpTOt TplTOV, Kol TiflTTOt TtrdpTOVy KoX 

hiptop h-tpoi «rard /MKphv (ttwxw ^^ 
luas dXiroD Surcifiectif owex^/xcyoc, irXV 
^ od Tim aiThv Tp(nro¥' del 7^ ol Tbpjna 
Ttjt iifX^t dTTripTTjfiipoi xaXwrrot, 8(d rd 
rV 6XjcV iafcurBai, fn^KcO* ofioitat ir<f>ly' 
ytof iwafUintif. ir. r. KOfffior. 

^ H1PFOLTTU8 presenres the true 
reading, y»ii<rK€t». This word written 
in c&pitals, migbt, with a slight mutila- 
tion, he mistaken for IIoAIoPKEIN, e. g. 
riNOCKEIN, where H = H, AI = N. 

* Qa*on ae &88e, aays Mattxb, 
d'apr^ cela nne id^ dee profondeun 
reydlte k Marcnfl inr le nom entier du 

p^re, qui fut avant tous les autres dtree, 
qui les renfermes tous lui mdme. n. 4. 
So Neandeb, p. 1 70. Dve Sylben sind 
aUo die JSonenreihen, jeder einzdne 
Buehetabe der Sylbe ein ^on. Jeder 
JSon enthaU in eich dat g&tUieht Weaeny 
ntvr nach einer besonderen Richiung hin, 
mit Vorherrschen einer heeondem Form 
entfaliet und geMtaUet, jeder JEon um.' 
fatet daher in sich eine game WeU, wird 
SchHpfer einer groeten Reihe von Weaen, 
indem die in ihm Uegende L<hen8keime 
sich enlfalten und sdbstdndig werden. 

' eue ifl transferred to the end of the 
sentence, on the faith of the Clirm. 
Abukd. and Yobs. MSS., as well as of 
the Greek text on Am^, seep. 159, n. 2. 




OR. I. x.l. 



* t 

2. Ta Se ovojJLara tZv (rroi^eltav ra p^p-a Kai KOiva Ria 
fH. KOiva Ka\ priToL AlHva^ Ka\ Xoyoi/c, Ka\ pl^a^^ Ka\ ^* 
cnrepiuLaTa, Ka\ TrXjy^co/xaTa, Ka\ Kapirovs oDvofiaa-e. Ta Se Kaff m.o 
€va avTwv Ka\ eKacTTOu iSia ev t£ ovojUiaTi r?? 'EicicXj^- 
(riag ifnrepie^o/Jieva voeitrOai €(f}fi. 'Q? \l, Sv a^oi^eiwv tov 
€a")(aTOv H.J a-Toi^^^eiov to va^Tcpov ["/, {/o-TaTOv"] ypafxfia 
(fxoviiv irpotJKaTO t^i/ avTOV' 'oJ [suppL o. H.l ?;(09 e^- 
e\6(av KaT eiKova tZv a^oij^elwv a^oi^^fjeta tSia eyevv^a^ev 
i^ Sv Ta T€ €VTav6a KaTaKeKoa-juLtja-^ai [Htpp. SicuceK.l <j)^at, 
^KOt tS>v ^Ta H.j irpo tovtvov yeyevtja-Oai, ^To fiev toi 
ypafxfxa avTOy ^ov 6 ^XP^ ^v a^vveTraKoXov^Oov T(v 5^« Ka\ to 
^KaTODy H.J viro Tpj^ avWafiijg Ttjg eavTOv av€t\ti<p6at avoo 
^\€y€i €£9 avair^iipwa^iv tov o\ov' fiefiewiKevai Si €tg tu 
iraTft) Tov fjxov, <aa"K€p etw pt(p€VTa, 1 o 0€ arrofj^etov avTo 
a(f) ov TO ypafxfia <rvv tj €K(fmvfi<r€i tj? iavTOv <rvyKaTfi\6€ 
KaTCDy 8 [dele oj ypafxfxaT<av etvai (pria-i TpioKovra^ KOii €v 

2. Nomina autem elementorum communia et enarra- 
bilia ^onas, et verba, et radices, et semina, et plenitudines, et 
fructus vocavit. Singula autem ipsorum et uniuscujusque 
propria in nomine Ecclesiaa contineri et intelligi ait. Quorum 
elementorum novissimi elementi ultima litera vocem emisit 
Buam, cujus sonus exiens secundum imaginem elementorum 
elementa propria generavit : ex quibus et quae sunt hic. dispo- 
sita dicit, et ea quse sunt ante hsec, generata. Ipsam quidem 
literam, cujus sonus erat consequens sonum deorsum, a syllaba 
mia Bursum 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 bis xxx 

^ 6 ^x^^f *'^- Achanwthf vrho aocord- 
ing to the Pantheutic notions of the 
East, is said to have given birth to the 
material elements, afler the type of the 
divine (rroix^ia. 

* i.e. the Demiurge, seven hea- 
yeni, &c. 

' The Mqh Sophia of Yalentikus. 

* Four words, rb ^x<>* ''f? ^X**# •^^ 

here ezpunged. They are evidently a 
marginal interpoUtion, and are neither 
found in HiPPOLTTua nor acknowledged 
by the transhitor; the four words more> 
over involve two solecisms. 

' HiPPOLTTUS has X^ei, the trans- 
lator dicU, the usual reading \iytv is 
therefore oorrected without scruple. 

* rb ffroix^Xw is here the Pleroma. 



^ 4f 

jg- eKaarrov twv Tpicucovra ypaixfxoTfav ev eai/ro) e^j^eiv erepa ^q^^"^^-^ 
** ypdjULfjLaTa^ Si ov FH, L cJi'] to ovo/ia tov ypafifxaTO^ ovofxa- **^^^j^^**^- 
^cTar Ka\ av iraKiv Ta erepa Si aWtov ovo/xdlCccrOai ypa/x-' 
fxdTwv^ Ka\ Ta dWa Si dWtov a>9 TH. ?. cSo-TeJ ei^ dircipov 
iKirlirTeiv to irXijOog tZv ypafAfxaTWV. Ovt(o ^ av a-acf^ecrTepov 
fxadot^ To Xeyofxevov 

3. To SiXTa a-TOiy^eiov ypdfifxaTa iv kavT(S ej^ci irivTe^ 
avTO oe To oeAra, Kai to e/, Kai to \afxpda, Kat to Tav, Kat 
To d\(f>a' Ka\ TavTa Trd\tv Ta ypdfxfxaTa SC dWoi>v ypd^pe" 
Tat ypafAfAdTtaVy Ka\ tcl dWa St^ dWtov, Et ovv ^ irdtra 
iir6<rTa<Tt^ tov Se\Ta eij diretpov eKirtTrTet, aeJ aXXcoi/ aXXa 
ypdfifiaTa yevvdvTwv^ Kot StaSe^^^ofiivwv aXXi/Xa, irocrtp fAaX" 
\ov €K€tvov Tov (TTOt^fetov fxctl^ov etvai To Tr€\ayo9 tZv 
ypafAfxaTiov ; KaJ ei to %v ypdfxfxa ovt(09 diretpov^ opa o\ov 
Tod 6v6fAaT09 Tov fivOov tSi' ypafAfAdTdDVy e^ Sv tov irpo^ 
trdTopa ff tAdpKOV ^tyij avveoT^dvat eSoyfxdTtcre, *Aio koi 
Tov TlaTepa eirt^rrdfAevov to a^^^cipijTOv avTOv, SeS(OK€vat 
Tofy (TTOty^etot^y d Ka\ Alwvag ^aXeF, €v\ €Ka(rT(p avTwv Tfjv 

literis in semetipsa habere alias literas, per quas nomen literss 
nominatur. Et rursus alias per alias nominari literas, et alias 
per alias, ita ut in immensum decidat multitudo literarum. 
Sic autem planius disces quod dicitur; 

S. Delta elementum literas habet in se quinque, et ipsum 
A, et E, et Af et T^ et A, et hse rursus liter» per alias scri- 
buntur literas, et alise per alias. Si ergo universa substantia 
Deltse in immensum decidit, aliis alias literas generantibus et 
Buccedentibus alterutrum, quanto magis illius elementi majus 
esse ^pelagus literarum i 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, dedisse elementis, quse et iEonas vocat, unicuique 

^ThereadingofHiFP.; seep. 146,11.1. 

' Da das unendlichen Wesen Gottes 
Ton keinem erfasst werden kann, und 
jede i£on seine eigene Welt in sich 
tngif die er zum Daseyn bringen boU, 
■o heiflst es, keiner der .^nen kennt 
die AuBsprache und Schriftziige des an- 

dem, ein jeder glaubt in dem was er 
selbat ftir sich ausspricht, das Ganze 
auszuMprechen, u. s. f. Nkandeb, 171. 

• This word ia written pelaffoa in the 
Abund. MS. with tt superscribed, but 
in another hand. The translator moat 
probably used the Greek termination. 



MASS. 1. xiv 

W|-i'^«*-^3- i5/av €K(f>wvfi<rtv iK^a^Vy Sia to fih Sivaa-dai eva to oXovm», 


4. TavTa Se (ra(f}fivi(ra(rav avrtp Tfiv TeTpOKTvv eiTreiv 
^OiXw Si <roi Ka\ avTfjv hriSei^ou t^v ^AXiiOeiav. KaTjf-jia^ 
yayov yap auT^v e/c twv vircpOev Sfjo/xaTWVy "iv icriSt^g avTtiv 
yvfjLvijVy Koi KaTa/jLciOoi^ TH. /caTa/xaOj;?] to icaXXoy avTfjr 
aXXa Kol aKov(rfj9 avTn9 XaXoiJciy^, /cai Oavfxacrri^ to (f^povfj/jLa 
avT^9» "Opa ovv K€(pa\rjv avo), to a\(l)a koi to <», fH. to 
irpSiTov a\(f)a «] Tpd^x^^ov Se fi Ka\ \fr, wjjlov^ afjLa X^p<ri 
y Ka\ x> c^Ofi S Koi (p, Sia(f)payjuLa FH. (f)p(iy/jLa~j e /caJ v, 
vSoTOv TH. /coiX/ai/l ^ icaJ t, KOi\iav TH. ai^oraj 17 jcaJ (t, 
fAfipovg 6 Kol py yovaTa t Ka\ ir^ KVfjjULa^ k Kal o, tr(pvpa X 
ica< ^, TToSag /jl Kot v. Tovto ian to (rwjJLa t^? KaTa tov 
ixiyov *AXfi0€ia9* tcSto to (ryrjiia tov (rrotyeiov, otrro? 
o \apaKTfip Tov ypd/JLfiaT09, KaJ «raXei to (rTOf^etov toSto 
* Avdpcoirov' etvai t€ irfiyfiv (^fia^tv avTO iravT09 \6yoVy koi 

eorum suam enuntiationem exclamare, eo quod non poflsit unum, 
illud quod est totum enuntiare. 

4. Hsec itaque exponentem ei quatemationem dixisse [de- 
disse, MSS. Cl. Ar. Voss. &c.] : Volo autem tibi et ipsam oston- 
dere Veritatem. Deposui enim illam de superioribua «dificiis, 
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. CoUum autem 
B et ^. Humeros cum manibus F et X. Pectus A et <l>. 
Cinctum E et Y. Ventrem Z et T. Verenda H et 2. Fe- 
mora et P. Genua I et [T. Tibias K et O. Crura A et S. 
Pedes M et N. Hoc est corpus ejus, quae est secundum ma- 
gum, Veritatis ; hseo figura elementi, hic character literiB. Et 
Yocat elementum hoc, Hominem: esse autem fontem ait eum 

* 80 HippoLYTUS; Gb. and Mass. 
04ap Sij. 

' "AyOpiairw. The Ophiies or Naas- 
flene8'(from t^nj terjptn») were the pre- 
oursors of Gnosticiflm, and they first 
borrowed the Cabbalistic notion of the 
Adam Cadmon or Adam Elion, from 
whom the Jews were taught to believe 
that their bouIs were derived ; e, g, in 

the Book l^Dn pDjT it ib fiaid, DHK 

\\hvr\ Dn« nixra TjnD Dn« D^inp 

Ye are caUed men (Adam) beeaitm of 
ihe {apirUual) eoul that you receive from 
the SupremeAdam: but the heathen are 
not dignified bj thia name^ aa receiving 
a mere animal soul or B^ fiiom the 
Adam BeUal, or xoM^f of the Qnoctio. 
HiPFOLTTUB says of the NaMBenes : ov- 



hSoa. ^PXh^ ird(rfii i^vn^y icai iravTo^ appiirov pvjcriv^ Ka\ t^? 'qrI Vi"*»** 

L 44. ' "V - ** ' V*** \^-» »*% M ASS. I. xiv. 

(TiwirwiJLevfii Z^iyij^ aro/xa. Jvax touto julcv to (rwfia avTij^' 3. 
2)v Se fjL€Tdp<riov iyelpag to TH. adf. TrJ9~\ Siavoiag vofjjuia, 
Tov avToyewiiTOpa kcu iraTpoSoTOpa H. yevvi^Topa Kal irpo^ 
^aVo^aJ \6yov airo aTOfxdTiav ^AXtiOela^ oKOve. 

onmis 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. 

Toi TufP dXXov iiTdirrup Top^ r^ a&rup 
X6y<» Ti/tQ<rty (Mpwrw koX vU» dyOfHih 
ww. '^OTi Zk (b^fHaTot ovTOt dpffet^ 
&rf\vs, KCLKeiTou ii 'ASdfias irap* aircSs' 
vfiyoi ii els air^ y€y6va<ri iro\Xo2 koI 
voucCKoi' ol ii ^fjtyotf d)S 9i* 6}dyuv elveuf, 
X^yorroi irap* airois TOtovT&p Ti»a t/)6- 
wo¥' 'Ax6 <rov, Ildre/), koX dtd ok, fiTJrep, 
rd S{fo d^dyara 6v6fJuaTa aUtyutv yovcTs, 
xoXira o^fMPoO, fieyaXiiivvfie (bfBpdnrt, 
Philot. V. 6. Again, the spiritual seed 
or 6 i<r<a (bfdp<airos, was an effluz dxd 
Tov dpxoM0p<inrov ibKaBev 'Adafidm-os, 
V. 7, which ifl a close copy of the Cab- 
balistic \vhv bn». This Adamas in 
iheir syBtem, then, was the higher or 
spiritoal principle of Man, perfectly dis- 
tinct from the animal principle, (HiPP. 
Philot. V. 6), as the soul of man is dis- 
tinct from his body; no wonder then 
that man, &Bhioned after this exalted 
prototype should be plaoed at the head 
of creation, accordingly, Naa<ro^ol di'- 
$p<aT(0 KaXovc^M t^ irpiirrrfv tu>v li\<av 
d/>xVy r6r a^bv Kod vl6v dvdpdlfirov' toO- 
Tov Zk Tpix^ diaipowrtv. 1^<m. fiiv yhp 
odTod, 000*1, Tb fkkv voepbv, Tb bi yfnrxsKbv, 
Tb di xoiic^. KaXowrt W aMv 'ASdfJMv, 
K<d vofdj^wrt Hjv tls airrbv etvou yv(aci9 
d/ixV '"'^ b6v<Ltr6ai yvC^cu 0e6v. PhUot. 
z. 9. It also may be noted as worthy 
of remembrance that this belief in a 
twofold humanity perfecUy distinct, 
and of sucoeasiye deyelopment in order 
of creation, was deduced by the Jews 
from the book of Crenesis, where man is 
said to haye been created first, in the 

likeness of God, Gen. i. 47, and afler- 
wards, of the dust of the earth, Gen. iL 
7. Philo clearly expresses this notion, 
X. r. 1C00-/AOX. In commenting upon 
Gen. ii. 7, he says, ivapyiaraTa Kal dtd 
To&rov irapUrTrf<r<v (h^i Sta^pd irafifieyi- 
6rfs i<rrl tov re vGv irXaffOivTos dv6p<i>vou, 
Kal Tov /card t^v eUcbva 6€ov yeyov&ros 
rrp&repov. *0 fUv yb.p 5taxX(ur^e2t ijfjiy, 
al<r6rjTbs, fiCTix^ rroilrrrjfros, iK otifiaTOs 
KoX >lnrx^ <rw€<rT<i>s dvijp ij ywrj, </>6<rti 
6vrjTbs <iv' b bi KaTd t^v eUbva, Ibia tis, 
if yivos, "fj <r<f>payls, vorjTbs, d(r<i>fMT0S, 
oCt* d^j>rjv oih-€ 6rj\v, &<f>6apTos <f>^€t, 
Tov bi cU<r6rjToO koI irrl fiipovs dv6p<i^ov 
Tijv KaTcuTKCv^ <riv6€TOv €tvcU <f>rj<riv iK 
y€<i>bovs o^ias koI TvcifJuaTOS 6€lov, 
There can 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 yiew when he drew 
a contrast between the first and second 
Adam, in i Cor. zy. 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 seoond 
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 Eyangelist and St Paul stopped 
their misuse by heresy, and when the 
Gnostic age had passed away, the trae 
catholic meaning of these terms was the 
only one that remained. 


'oRi^xV* 5- TaiJra Se rauT^j^ ciVoi/ai/y, irpoa-pKe^^afrav avrii muk^ 

MAss^i.xiv. ^^ 'AXf/fleiav, Ka\ avoi^aorav to crrofia XdX^a-ai Xoyov^**" 
Tov Se \6yov ovo/xa yevecrQai^ Ka\ to ovofJLa yeverrOai 
rH. €rj/a£j TOVTO, o yivda^Koixev Ka\ XoKovfieVj Xpio^ov 
^ltjaovv o Ka\ ovojut.ouraaav av^iiv irap* avTff [H. irapavTiKa 
a^Kairria^aiA Koi a^iuiirfiv. JIpoa^SoKSiVTOf Se tov MdpKOV irXetov 
Ti imeWeiv avTfjv Xeyeiv^ iraXiv ij TeTpaxTv^ irapeXdovq-a 
€£9 To fxea^ov^ (prjariv 0)9 €VKaTa(f)p6v^ov ^yi^a^u) tov X6yov, 
ov airo a^TO/xdTcov T^g ^AXrjOeia^ fjKOva^ag' ov tov6\ oirep 
otSa^ Ka\ S0K019, iraXai^v ("H. L SoKeig ej(€ii/, 7raXa«J ea-Tiv 
ovojuLa* (f>wvrjv yap fj.6vov ej(e£9 avToi;, ttjv Se Svvajunv ayvoet^. 
^lija-ov^ jjLev yap €<mv ^ eTriarrjfiov ovofia^ e^ tov [H. L e^ovl 
ypifjLfAaTay viro iravTODv ^t&v Trjg /cX^o-ew^ yivco^TK^fjLevov* Tom.?i 

5. Haec autem cum dizisset illa, attendentem ad eum 
Veritatem, et aperientem os, 'locuta est rerbum : 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 hoo 
quod scis 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- 

^ iirUnjfu», i.e, an arithmetical sym- + 400 -I- 200) =888. That this ia the mean- 

bol. There were three hrUrriiia in the ing of irLffrffum in this place is evident 

Greek notation ; the ixUnjfxop fiaO or trom the words foond in n. xli. FaUa ed 

digamma, having the power of 6, the erffo episemi eorum reddUio, ei numenu 

irUrrffiav «r6inra for 90, and the hrUnffu» eonun everaut ett manifette. 

ffomrifoT 900; see SoALiOEB, Animadv, * rOfi' rip Kkff^em, meaning the Ca- 

in Eu8d>. III, 115, 116. It is remark- tholic Church, for from the earliest dajB 

able that each of these three characterB the gno«tic party made a threefold dis- 

were in form nmibir to the Samaritan tinction in the Church, oorresponding 

letters expressed by their names, the with their triple division of humanity 

equivalents for the Hebrew 1, p, and fi^. into the spiritual, the anima], and the 

Aocoiding to the Valcntinian notion the material ; oth-ai ipdtrKown rpiya^ ^Yye' 

name *l7f<rovs expresHed 888, and for this \ucbv, rf/vxt-tcbff, x^^^^' '^«^ ^P^** ^^'^ 

reason was called hrUrrifiov dvofia, not iKK\ri<rlas, dyYcXiK^, yfnrxuciiif, x*»**^' 

because it consisted of six letters, as Mfiara di a^ats iKkeKr^, irXip^, a/x* 

some have supposed, forgetting that fAdXuros. Hifpoltt. Pfiil. x. 9. Did a 

there were other ixUrifia beeides the modem writer borrow his notion of the 

fiaO^S, but because the letters, of which "Church in chains^^from andent heresj ? 

the name is composed, symbolised that * loeutam eue is reqiiired by the con- 

mystic number, e.g. (10+8+100+70 text. 


fpp. oe irapa roif AlSxri tov TlXrfpdfJiaTOf TroXv/jLepe^ TT/^yx^j/oi/, ' 

^ **• aXXi79 €<rTi iJiop<^ri^^ Ka\ irepov Tihrov, yiP(e<rK6/j,€vov iJ-tt'**^^^"^' 
€K€iv<av tZv ^avyycvwVf wv tcl fi€yiQri irap avTwv FH. aiJr^l 
€<rTi StairavTo^. 

6. TavT ovv Ta irap v/iiv ^iKOcriTccra-apa ypajUL/jiaTa 
airoppola^ xnrap^^eiv yivu><rK€ tZv TpiS>v Svva/iewv eiVow- 
Ka^y tZv Tr€pie)(ov<r<jov TH. habet e/nrepie^ov^rZvj tov oXov 
Twv av(o ^rTOi^xeicov tov apiO/iov. Ta /x€v yap a<^<ava ypa/i^ 
/xaTa evvca v6/ii<rov etvai tov TiaTpo^ Ka\ r?? 'AXiyde/a?, Sia 
To a(f><jovov9 avTOv^ ctvai^ TOVT€<rTiv appf/TOv^ Ka\ aveicXa- 
Xifroi/y. Ta Se i/u<poi)va oicTa), oia"a tov A.6yov /caJ r^y 
Z«5y, Sia TO /i€<ra wcnr^p vTrap^^^eiv tZv re a(f><ivoDv Kai toov 
<fxiovf/€VT(av KOi avaSc^j^e^rOai tSov /lev vir^pO^v Ttjv air^ppotavy 
tS>v f xnrip avT^v FH. l, vir aJraJ Tf/v ^ ava(f>opdv. Ta 
^6 (fxovi^^vTa Ka\ avTCi eTrra oirra tov ^A.vOpdirov Kat Tfj^ 
*EKK\fi(rta99 €7r€i Sta tov ^AvOpdirov (fxavij Trpo€\6ov<ra, €/i6p^ 

•^* i^wre ra oka. 'O yap J/yp^ T9J9 (fxavrj^ ^/iop(f>^v avToh ir^pt^ 

tionis cognitimi. lllud autem quod est apud iEonas Pleromatis, 
com fiit multifarium exsistens, alterius est form», et alterius typi, 
quod intelligitur ab ipsis qui sunt cognati ejus quorum magni- 
tudines apud eum sunt semper. 

6. ^Has igitur, quse apud nos [Gr. melius apud vos] sunt 
viginti quatuor literse, emanationes esse intellige trium virtutum 
imaginales, eorum quse continent universum, quse sunt sursum, 
elementorum numerum. ^Mutas enim literas novem puta esse 
Patris et Veritatis, quoniam sine voce sint, hoc est, et inenar- 
rabiles et ineloquibiles. ^Semivocales autem cum sint octo, 
Logi 0686 et Zoes, quoniam quasi mediaa sint inter mutas et 
vocales : et recipere eorum quidem qu8B super sint, emanatio- 
nem, eorum vero qusa subsint elevationem. Vocales autem et 
ipsas septem esse, Anthropi et Ecclesise : quoniam per Anthro- 
pum vox progrediens formavit omnia. Sonus enim vocis formam 

^ avYf€^, the iiKLKuarat SrfftKoi of allow the truth of Gbabb*s supposition, 

the Sayiour. I. § 17. that the translator rendered raDra in 

' OMo^ofA, the conyerBe of dir^^/ioia. the neuter, without observing that the 

• Compare I. § 9. concord should have been with liiene. 

* Tnie MSS. are so unanimous in ' Mutas, i. e. tp, x, ^. »"» «» *»■• /3» 7» ^- 
raidiiig fftge, that it is impoasible not to * Semivocales, i. e. X, fi, v, p. <r, ^, {, ^. 



MASS. I. xiv 

i^ia I- viu. «. €7roifi<r€v. ''^(ttiv TH. ovv\ 6 fikv \6yo^ e-j^fav Ka\ Si Zwij tci gnfc 
cwcTo), 6 Se ''AvOptoiro^ Kai ij ^EtCKXrja-la tol eTrra^ 6 ie^^ 
TLaTriP KOi fi ^AXriQeia Ta ivvea. ^EireiS^ rH. 'Etti Sej tw 
vfTTepYia^avTO^ \6yov 6 a^fyeSpaa-Oeh iv T(f l\aTp\ KaT^XOcj 
irtfJLcpOeh [H. €K'jr€fi(f>6€h'\ cttI tov a^p^ oS ey^wpia-Qvi eiri 
SiopOdaei tHv irpa^^^QevTWV^ ^^va fi tS>v irXrjpiofAaTWV ivoTfi^ 
la^TfiTa eypva^a Kapiro(f)op^ filav €v iraai Tfiv €k iravTwv 
Svvajuiiv, KaJ ovtco^ 6 tS>v iirTa Tfiv tZv oktw eKOfJuaaTO 
Svvafiiv' Ka\ iycvovTO ol TH. Tp€if\ T^iroi o/jloioi toi^ apiQ^ 
fiohy oySodSeg ovTcy oItivc^ Tp€i9 €(pl* iavTOv^ eXQovTc^y 
Tov tZv eiKoa-iT^acrapwv aviSei^av apiQfi6v. To fAcv toi Tpla M.71. 
(rTOi)(€ia a^fyifia^iv FH. (a) (f^iiaivj avTO^ tS>v TpiZv iv avl^vyli^ 
Svvdfi€(av virdp^j^eiVy a ioTiv ^c^, a^' Sv aireppvfi Ta eiKoa-i" 
Tca-aapa aTOfXcia^ TeTpaTrXaaiaaQivTa T<p T^f appifr^w 
T€T pdSog Xdywy Tov avTov avTOi^ apiQfiov iroieiy ^air^p <f}9i(n 
Tov avovofidoTOV vTrdp^eiv, ^opeiaQai Se aura inro twv 
^Tpiwv SvvdfiecoVy €19 ofioi^TfiTa tov aopdrovy Sv aTOij^eiwv 

eis ciroumdedit. Est igitur Logos habens et Zoe vin. Anthro- 
pos autem et Ecclesia vii. Pater autem et Alethia ix. Ez 
minori autem computatione, qui erat apud Patrem descendit, 
emissus illuc unde fuerat separatus ad emendationem faotorum, 
ut Ploromatum unitas sequalitatem habens, fructificet unam in 
omnibus quae est ex omnibus virtus. £t sio is qui est numeri 
VII eorum qui sunt octo accepit virtutem, et facta sunt tria loca 
similia numeris, cum sint octonationes : quse ter in se venientia 
viginti quatuor ostenderunt numerum. Et tria quidem elementa, 
quee dicit ipse trium in conjugatione virtutum exsistere, quse 
fiunt VI. ex quibus emanaverunt viginti quatuor literae, quadri* 
pertita inenarrabilis quatemationis ratione, eundem [cum illis 
Gr.] numerum faciunt, quas quidem dicit illius qui est innomi- 
nabUis exsistere. Indui autem eas a tribus virtutibus, in simili- 

^ Compare I. § 4, on the unity of the 
Pleroma. The ninth letter being taken 
from the mutes and added to the seven 
vowels, the twenty-four letters were 
then equally difltiibuted. 

■ i.e. three pair of <rvfi>yot, repre- 
scnted by Pater, Anthropos, Logos. 

' drep, i. e. <rT<HX«a. 

* H1PPOLTTU8 has (^, the iirunmw 

/3a0s=6 was easily mistaken for 7-3« 
aa instanc^ by St Jebom in Ps. Ixxyii. 
Scriptum eH in Matthixo {et Johannef) 
quod Ihminui noater hora aeaia cruci- 
Jixtts sit. Rursum 9criptum etl in Marco, 
quia hora tertia crucijixui tit. — Error 
Mcriptorum fuit: et in Marco hora tcxta 
fuit: sed miUii episemum CfrcKum F pu- 
taverunt em T. 




€ik6v€£ ^iKovwv TCL iTap ^jjLiv ^ SiTrXa ypafXfjLaTa vTrdp^xeiv^ ^^^^^^-7 

* ZJ' -''_- ' 9 ' M ASS.'l. xiT, 

a ovvapid/jLOVfAcva TOig €iKO(riT€(r<rap(ri (rToi-xcioi^ dvvafi€i & 
tAv rH« T^l KaTa avaXoylav tov tS>v TpioKOVTa iroui 

7. T^ovTOv Tov Xoyovy Kal t^9 oiKovojuLia^ TH. ava- 
Xcy/ayJ TavTfj9 ^Kapirov <j)fi(riv cv o/jLoidfJLaTi €ik6vo^ Tre^i^- 
Kcvai \Hipp, Tr€(^viv€vai\ €K€ivoVy Tov /xera Ta^ i^ ^jJLepag 
T€TapTOv ava/3avTa eiV to ^opo^y Kai y€v6juL€vov ^cktov^ tov 
KpaTfiOevTa Kal KaTa^dvTa TH. KaTa^. Ka} KpaT.l iv r^ 
^€poofi.aoiy €Tri(njjjLov oyooaoa vtrap^xovTay Kai ^'^(ovTa €v 

tudinem illius qui est invisibilis : quorum elementorum imagines 
imaginum esse eas quae sunt apud nos duplices literae, quas eum 
xxiY literis adnumerantes, virtute quse est secundum analogiam, 
XXX faciunt numerum. 

7. Hujus rationis et dispositionis fruotum dicit in slmili- 
tudinem imaginis apparuisse illum, qui post vi dies quartus Mare.ix.s.' 
ascendit in montem, et factus est sextus, qui descendit et deten- 
tua est in hebdomade, cum esset insignis octonatio, et ^haberet 

^ divXa, the letten ^, ^, ^,=(da", «<r, 
T<r,) enumerated amoDg the i^/ilipwa. 

' KdpToy. Compare i. 4. riXeiov 
Kopwhv rh» IrfffovVf k. r. X. 

' i.e. Moont Tabor, in allusion to 
the Transfiguration. 

* With the addition of Mosee and 
Elias. ThiB eyent waa considered by 
the Marcosiana to be typical of Soter 
yisiting Achamoth, with whom Horus 
and Demiurge made four ; while, by the 
addition of the ov^/a, GhriBt and the 
Spirit from the Pleroma^ thoee four 
became bIz. 

* ipdofMt. Gbabb imagines that 
this means the seyenth day, as the com- 
pletion of the Biz that preceded the 
TraDBfiguration. PBTAyius, that it al- 
faidee to the eeyenth day during which 
ChriBt lay in the tomb ; but more pro- 
bably it meauB the HebdomaB, the habi- 
kU of DeminrguB, pp. 44, 48, i. e. the 
aeyen heayeuB above which Achamoth 
dwelt, exterior to the Pleroma, but 
aboye the material uniyerse. Kparii' 
94rra here meanB amtained rather than 

detained, the Saviour .^n, p. 64, haying 
been contained for a while in the spaoe 
beneath the Pleroma, but not perma- 
nently. Here hrUriffui» irftodZa refcrB 
to the word X/>eMrr6t: Bee xii. § 3. 
Generally the ogdoad was the reoeptacle 
of the spiritual aeed, to which the faith- 
ful among the ypvx"^^ should eyentually 
be raieed, p. 59. 

' The Sayiour contained in himself 
the mystical number of the thirty ^EonB, 
haying been thirty yearB of age when 
baptized, i § i, 5. Ab A and 0, again, 
he was BymboliBed by the doye, the Bum 
of the Greek numeralB ir, e, p, t, «r, r, e, 
p, a, being 8of . It wbb by the illapBe 
of the doye that the Sayiour .^n de- 
Boended upon JesuB. I. § 13, and xii. 
§ 3. See Tbbtulliak de Prasicr. Hcer. 
50. Ea2 ^ Tepurrepd hk ffiafia iiS<f>$fi* 
^¥ oi fih rb dyiov Tvevfui <f>a4rl¥' ol Si 
dir6 BaffiXelSov, rbv Sidjcoyov' ol Si dwb 
O^aXetrrivov rb Tvevfia rrjs ivOvfii^ews 
roO Harpbtf rijv KariXevfftv v€vofqfiivov 
iwl rV ToO Abyov ffdpKa. Did. Or. § 16. 

7 Fbuabobnt restored the original 




M^i-^*»-^7. cavT^ Tov airavra rvov (rroiy^eliav apiOfJLov^ TH. ovj ^^*^"pi|Jt. 
pwcreVy eXfloirroy avrou eirl to ^aTrTicriJLa^ fi r^y vepiar-epa^ '** ^' 
/caC70009, j;t«9 ea-Ttv a> Kai a. U yap apiufiog avTij^ fua 
Ka\ oKTaKoa^tai. KaJ Sta toSto Mcoi/o-ea iv t^ cKTri tHv 
TH. fjfjLcptji'] 9jfi€pwv etpfiKcvai Tov avOpoDirov yeyovevar 
Ka\ Ttjv otKOvofJLiav Se ^iv t^ cKTfj tcov pjfiepaov, fjTt^ 
€0"tJ irapaa-Kevrj, ^tov €a")(aTOV avQpwirov eU avayevvfja-tv 
Tov irpooTOv avOpdirov irecpfjvevaty ^? otKOvojJLta^ o^pxh^ *^«' 
TeXo9 Ka\ [del. KOi H.J Tfjv CKTfjv £pav FH. efi^afj, ev ^ 
irpoa-fjXdOfj tw ^v\a>. Tov yap TeXctov vovv, hrta^d/uLcvov tovm.?». 
tS>v e^ aptQjJLOVy SvvajULtv Trotrja^eto^ Ka\ avayevvfjaew^ €j(oi^a, 
<f)av€p5>a-at TOtg vtot^ tov ^orroj ^Tfjv Si avTOV f/. Sta Tovj 

in se omnem elementorum numerum, quem manifestavit, cum 
ipse venisset ad baptismum, columbad descensio, quae est Q et i\. 
Numerus enim ipsius unum et dccc. Et propter hoc Mosen in 
sexta die dixisse hominem factum : et dispositionem autem in 
sexta die, quae est in ^ccena pura, novissimum hominem in rege- 
nerationem primi hominis apparuisse. Cujus dispositionis initium 
et finem sextam horam, in qua affixus est ligno. Perfectum 
enim sensum, scientem eum numerum qui est sex, virtutem 
fabricationis et regenerationis habentem, manifestasse filiis lumi- 
nis eam generationem quae facta est per eum, qui manifestatus 

reading haberet. In the Clkbm. MS. it 
had become haberU, and by a corrective 
attempt habet in the ABUim. and other 

^ Here the words rov TdSovs, as re- 
quired by the sense, are inserted by 
HiFPOLTTUS. OZicovo/Li/atakenabsolutely, 
means the mystery of the Incamation, 
8ee I. § II, although when modified by 
any other term, it may mean ahnost 
any mystery. 

' HiFPOLTTUS supplies if which seems 
to be required, though it is not ezpress- 
ed by the translator. Hia copy had ip 
wapoffKev^f a miBtake arising from the 
terminal letter y of the word irrlp pre- 

* The text of Efifhanius and HiF- 
POLTTUS are both corrupt, and the trans- 
laior^s copy was no better. Hiffolttus 

has rV Si^ fov ^oMhrrot hrUni/JLov e/trV 
di' a&rov iirtyafo/iitnji' iway&nr^iM. The 
text is re-constructed above from the 
three. The Latin oonfirma the reading 
of Sih, Tov ; it also indicatee the worda 
irur^fiov els rMe dpi0ft6w, inntead of 
this I propose to read e/t irUnjju» roOde 
dpiBfiov, q.d. cu the ijftniM of tke mydie 
number, 6. 

* Ccena pura, ChrcBce, ifrtt iarl 
TopaaKcvif. Hic veterU Interpretislocut 
Joeephi Scaligeri obtervaHonemcvfrfirmat 
in Festum, voce Penem : Coena pura eet> 
qua fungebantur, cum in casto eneni. 
Glo9iarium: Coena pura^ Tpoadfiparoif. 
Imitatione Oentilium TapaaKevijv Judo' 
orum ita vocat {Inierpret.) Fronto Duc. 
Ita et lib, v. cap. 93 textam diem, qua 
Dominus cruci confixu» ett, appeOavit 
CQBnam puram: et^ nommi» memme' 



JJgj^ (f>av€VT09 hrKrrifiov eiV aurov Si avrov [L eig iirlcrtjfiov roi; LiB.i.viiL 8. 
'" oe a^ia/AOi/j yevoficvijv avayevvfja-iv» htvdcv xai ra onrXa ypa/ii^ mass^i.xIv. 
fiaTa Tov apiO/uLov ^ eTTia-tjfiov ej^eii/ ^jyo-/!/. 'O ya^ eTrla-rjfiog 
api6fio9 (TvyKpaOei^ toU eiKoa-iTia^a^apa^i aroi^^^eioi^y to Tpia^ 
KOVTa ypafJifiaTOV ovofia a^TrereXeo-e. 

r%.€yjpfiTai oe ciaKovtp to) tcoi/ exTa apiufiiav /xeye- 
0ei, 0)9 (f^yja-iv jJ M.dpKOV ^iyv, ^va t^9 avTO^ovXi^TOv fiovXij^ 
(f>av€pw0fj 6 Kapiro^* Tlov fiev toi eTTia^fjfAov tovtov apiOfiov 
[^HlPP. efcfe^ TOVTOv OLp'l eTTi Tov irapovTO^y <f>Wh '^ov iiri tov 
CTTiarfifiov fiop(j)(a6€VTa vofja^ovy tov wa"jr€p fi€pi(r6€VTa ^^ 
SiyoTOfuj^evTa Kai e^co fi€ivavTa, 09 t^ eavTOv 8vvafi€i tc 
iraJ (Ppov^a^^ty Sia T^f air avTOv irpofioXtj^ tovtov tov tZv 

.m. eirra SvvdfieeoVy KOi f/caTa HlPP, fnfi^a^ci tavien\ filfjiricriv t^j 
^€/3SofidSo9 Svvdfi€0D9y iy^v^iuxre Koa-fiov, Kal y^fV^^^v €6€to 

eet iDsigDia in eum numerum. Hinc etiam et duplices literas 
numerum insignem habere ait. Insignis enim numerus commix- 
tus viginti quatuor elementis xxx literarum nomen explicuit. 

8. Usus est autem Diacono septem numerorum magnitudine, 
quemadmodum dicit Marci Sige, ut ab se cogitatae cogitationis 
manifestetur fructus. Et insignem quidem hunc numerum in 
prapsenti, 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 eam quae e^t ab eo emis- 
fiionem, hunc, qui est ^septem virtutum, secundum imitationem 

runi etiam TerUdL lib, v. adv, Mar- 
cumtm cap. 4. At^^uttinus Tract. 120 in 
Johan. H Beda in cap. 19. Johan. Sic 
autem eam diem appellant, quod juxta 
Leffie prasscriptum puros vestimentit, 
eibie, corporibuM, et animis eoe este deee- 
bat, qui sacrum Pascha essent celd>ratv/ri. 
Unde et JudoBorum principes non intra- 
verunt pnetorium Pilati, ut non contami- 
narentur {ait Evangdista) sed puri vide- 
licet manducarent Pascha. Feuard. 

^ rh» dfudfibtf Mtnifiov, i. e. the num- 
ber 6, of which the ixUnifjLow ^av was 
the symbol, and of which the three 
double conaonantB, when resolved into 
their simple elements, contain the 

' fi€y40€t, namely dXriOelq., having 
seven lettera. ACro^ovX-^ov povXijs, 
meaning the independent o-i^Xij^it of 
Achamoth. Here see the preface. 

• ^ dixoTOfiriOhrra, these words read 
like a gloss from the margin, Hiffolt- 
TUS omits them. Still, if they are an 
interpolation, the tranalator had them 
in his copy. 

^ ifidofjuidos, the Demiurge called 
Hebdonuu, i. § 9. Hippolytua has 
IwraZvpd/Mov, and the sense would be 
the same ; for each of the seyen heavens 
presided over by the Demiurge was an 
angelic essence or 6iVa/ut. 

' est, omitted by Gbabi, Ib found in 
the Clxbm. and Abukd. MSS. 


"R!i'x'**4*' ^^^^^ '''^^ 6p(0/JL€POV TravTO^. Ke-^^ptirai fxev oi/v oi5to9 [^* ^^pSt 
7. avTO? /. Katj 0VT09 T(pd€ T(p epyipy a>9 avvaipiTW^ i/tt airrov 
yevo/JLcvtp' ^TaSe SiaKoveiy ixifirujLaTa ovTa tS>v a/iiifiijTwVf TTfv 
ivdv/Jifjciv Tfj^ fJLfiTpo^. Kal 6 fJL€v irpSno^ ovpavo^ ^de*y- 
yerai to a, o Se /JL€Ta tovtov to ei, 6 ^e TpiTO^ fjy Teraprro^ 
Se Ka\ /leaog tS>v iirTa Ttjv tov i Svva/iiv €K(pwv€iy 6 Sc 
ire/uLTTTO^ To 01/, €KT09 Sc TO i/, cfiSo/io^ fH. Sej Koi TcrapTO^ 
airo /JLcpov^ FH. ciTro tov /liarovj to w (rrofxciov €Kfioa, 
KaOco^ ^ ^apKOv Siy^, jJ TroXXa /lev (fyXvapova-ay fif/Sev Se 
oKf/Oh Xcyovcra, Sia/S^^atovTai. AiT^j/ey SvvafX€i9 ofiov, (j^f/trt, 
Tracrat eiV ^aXXiJXay (n;/i7rXa/ce?(ra« iJj^oJo'! KOt So^alCovatv ^•'*^ 
€K€tvov, v(p^ ov irpo€p\fiQf/(rav' f/ Se So^a Tfj^ ^Jx^^ ["^' ''X''" 
o^eo)?"] avairifJLTTCTat «V tov TLpoiraTOpa. TavTTyy fiiv toi t^ 
So^o\oyia9 tov ^xov «V Tf/v yf/v (p€p6fi€v6v (Pf/^ri ir\a(rTfiv 
y€V€crQat, Ka\ y€vvf/Topa tS>v €Tri TfJ9 ytj^» 

g. lf/VO€ aTTOO^t^tV (p€p€t aiTO TODV apTl y€VV(Ofl€VWV 

hebdomadis virtutis animavit mundum, et animam posuit ease 
hujus universi quod videtur. Utitur autem et ipse hoc opere quasi 
spontanee ab ipso facto: reliquavero ministrant.cum sint imitatio- 
nes imitabilium, enthymesin matris. Et primum quidem coelum 
sonat A, quod autem est post illum E, tertium autem H, quar- 
tum vero et medium numeri vii lotae virtutem enarrat, quintum 
vero O, sextum autem Y, septimum autem et iv a medio Q 
elementum exclamat, quemadmodum Marci Sige, quce multa 
quidem loquacius exsequitur, nihil autem verum loquens, affirmat. 
Quae virtutes, ait, omnes simul in invicem complexse, sonant et 
glorificant illum a quo emissaa sunt, gloria autem soni mittitur 
in Propatorem. Hujus autem glorificationis sonum in terram 
delatum ait plasmatorem factum, et generatorem eonim qua^ 
sunt in terra'. 

9. Ostensionem autem affert ab iis qui nunc nascuntur in- 

^ Epiphakiub agrees with the trans- $vyiiio€m r. fi,, which alao harmoDiBes 

lation, but Hipfolttus guggests the with the recapitulation in § lo. 

genuine reading ; he has, rd di tlKhviop, * Hippolytus has €lt h for cZt dX. 

/ufA'j/ipLaTa6yTarCnfdfUfii/lTw,TijsivBvfi'/i- • tn terram,.,.in terra. In ihe 

ff€(at TTjs fivrrp6s. The presence of reliqua Abundel MS. these are ihe emendationi 

in the Latin, justifies the restoration of another hand, written over 

of dXXA rdtic 8i' tUhv(av t9js hf- .... littera. 



einpoa cvog cKaoTOu tcov (rroiy€i(av TOVTiov 1 rl. tovtovj q, 
Tov ^xov, Kada)( ovv a! hrTa, <f)i(r)y SvvajjLei^ So^a^ovtri tov 
A0701', ovTcof Ka} tj y\rv)(^ iv TOig fipefpecri KXaiova-a ^koi 
Oprivovca MapKOVj So^a^a ovtov. Aia tovto Se Ka\ tov 
AafilS €ipfiK€var 'Eic arofiaTO^ vtiTrltav Kal OfjXa^ovTOOv KaTtjp^ 
TiVa) aivov Kol xaXii/, O/ ovpavoi SitjyovvTai So^av Geoi/. 
KaJ ^ia TOi?TO €V T€ rH. iirav Se cvl irovoi^ Koi TaXaiirooplaig 
^p-vX^ y^vo/jJvtjy *€iV SivXtorfxov avTtj^y rTri^wm to « €19 
(Ttj/jLetov alvicrew^y Iva yv<api(ra<ra fj ava ^\|/'i/j('' '^^ crvyyevc^ 
avTtjg, fiotjOov airr^? KaTaircfJLy^tj. 

fantibuB,quorum anima. simul ut de vulva progressa est, exclamat 
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 : Ujff ore in/aniium et laetentium per/ecisti ^ ^^ f 
laudem. £t iterum, C(jsli enarrant gloriam 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. 

^ The next five words sre omitted by 
HiTTOLTTUS, doubtless M interferiDg 
with the meaning. 

* e/f dtnWft^. So Matt. xxiii. 24, 
ol 5ivX/^)rr€f r^ jccM^t^a, teho ttrain 
out the gnat, In what doee thiB drfce- 
eation consist ? as Grabb sayB, in the 
chastening of the soul ir6yocf xal r. 
Massubt, howeyer, citee a passage from 
Glem. Al. Pixd. i, where in speakingof 
Gnostics, he says that the memory of 
good incites the soul to virtue, to the 
purging out of evil ; divXurfibp fUp tov 
wP€^/iaT(n tV f"^M^ f^ KpetTTSvfitp 
«Iwai ^afftp' itvXifffibw di POoOffif t6v, 
dxb TTjt vwoturfffftm T(Mf d/teu^PdH', rwr 
X^ip^i^f^ XwptffA*^* ftrerai H i^ dpdy- 
Kfjtf T^ vToiunjvBimi rwy ^tkTibvuw, ^ 
fieropola "ii M rotf ifTTO<ruf. Either in- 
terpretation is far-fetched; a simple 
meaning, though at variance with the 
tranalation, may be obtained by substi- 

tutingyfor e/f SivXurfx^, in drfcecationem, 
6i* d\6afiou, pne angore. 

The reading, alvic€w, may haye 
been by a comiption from dMidff€tat, 
HiPFOLTTUS having for tlt <ntfuuim ab^ 
(retos, the wordfl, i^* f dyiaTat, but the 
derivative forma iifuafuu and dnfidaii are 
unknown elsewhere, and Hifpolttus 
probably wrote abtttTai. On the whole, 
the explanation of Gbabb is the most 
suitable to the context, and if any oor- 
rection be required, it would be best to 
substitute Tapaufifftus for alv. in the 
sense indicated by AuL. Gbll. vi. 14. 
Puniendis peecatis tret em ddtere eauiat 
exieUmatum eti; una eat qua poueiffut 
vd K6\aats vd vapatfeffis dieitur, cum 
poena adhibetur eaetigandi atque emen' 
dandi gratia, ut it, quiforimto ddiquit, 
attentior Jiat correetiorque, 

8 ^ fh^fa yhodif ^ angelioal ooimtOTw 
part of the human aoul. 

OR. I. xi. 


JB i^i«Y® 10. Kai irepi fiev toS ^iravTOfy opo^aroi rpiaxovTa ovto^ 

' ypa/JLfiaTfov toutov, /caJ toS IRvOoS toS oS^ovto^ €k tcov toiJ- 
Tov ypafjLfjLdTwv^ rr« re t^j 'AXiydciaj (rd/AaTOS SwSeKafieXoS^ 
€K Svo ypafifJLCLTwv a-i/ve^rrOTOf, icai t^9 (f>(oviJ9 cmJt??» ^v ^^lnt, 
Trpoa-iajjLiXrja-e fJLfjj TrpoarofJLiK^a^acra^ koli irepi Ttj^ eTriXwrec»? 
Tov fJLtj \a\9jdivT09 ovofJLOTO^y Ka\ irepl TrJ9 toS Koa^fiov "^^vyri^ 
Ka\ avQpdoTrov^ KaOa e^^fovai Tfjv raT eiKOva oiKOVOfuaVj ovTtt^ 
eSrjprjaev. *E^5? Se i>9 airb tS>v ovofiaTwv laapiOfxov Suvafiiv 
iTreSei^ev jJ TCTpaxTv^ avTw, airayyeKoSfitVy Iva fJLtjSev XaOjy"'^* 
ac Twv ei9 fjfia^ inr avToS \eyofJLevwv €\fj\v6oT(iov, ayairfjTe, 
Ka6u)9 TToWaKt^ aTrrjTvjcra^ irap fjfioov. 

1 1 . OvTno^ ovv airayyeWei fj iravao^o^ avT(p ^iyh Tfjv SSt. 
y€V€(riv tZv €iKO(riT€(rarap(av aT"Oi j^eioji^ Tp fiovoTtjTi (rvV' 
vTrap-)^€iv ivoTfjTi TH. evoTiyTaJ, e^ Sv Svo x^oojSoXai, Ka&* 
a Trpo^tpfjTar fiovi^ T€ Ka\ to ev exi TH. L S\^~l Svo ovaai 
Tca-aapa TH. Tecrora^e^J eycvovTO' S\g yap SvOy Teoro*apey. Kai 
•jraXii/, ai* Svo Kot Tecro*apey eiV to aiJTO (rwT^Q^iaai tov 
tS>v t^ €(f)av€p(a(rav aptQfiov. OvTOi Se ot e^ TerpairXaciacr- 

10. Et de omni quidem nomine, quod est xxx literarum, 
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 quad habent illam, qusB est ad imaginem, dispositio- 
nem, sic deliravit. Dehinc autem quemadmodum ex nominibus 
sequiparatam virtutem ostendit eorum quatematio, referemus, 
ut nihil lateat te, dilectissime, eorum quse ad nos pervenerunt ex 
iis, quse ab iis dicuntur, quemadmodum sa&pe postulasti a nobis. 

1 1. Sic autem annuntiat perquam sapiens eorum Sige gene- 
rationem xxiv elementorum : cum 'solitate esse unitatem, ex 
quibus du8B sunt emissiones, sicut prsedictum est, monas et hen, 
quae duplicatse, iv factfld sunt: bis enim duo, quatuor. Et 
rursus duo et quatuor in idipsum compositae, sextum manifes- 
taverunt numerum. Hi autem sex quadruplicati viginti quatuor 

^ Tov Tcurr6tf the naxne of Soter, the * All the ManoscriptB here have 

perfect fnictification of the whole Ple- iolidiiate, but the eiror is evident, and 

roma, caHed rd ircba-a, di& t6 dvb iraarrCav need not otherwiae have hwa men* 

ctreu. I. § 4, end. tioned. 



». Oevre^y rag eiKoariTicrarapa^ a7r€Kvr]<rav fJLop(^a^. KaJ Ta fxiv qr['5'^j}*V' 

*• Tri^ wpwTri^ TCTpaoog ovofiaTa ayia ayicov voovfievay xai /uLti 

ouvafieva Xej^Orjvaiy yivcoaKeaOai TH. ad). Se] iiro /iiovov tov 

iOVy a o llaTtjp oioe Tiva etrri. la oe trefxvay xai fiera 

7ri(rT€u>9 ovofiaXpfieva irap^ avTtS etrri TavTa' '^ApprjTog Kai 

Siy^, TlaT^p T€ Kal ^AXiideia. T^avTijg Se r^y TCTpaSo^ 6 

<rvfnra9 apiOfio^ €(m crTOiyeltav €lKO<riT€(r<rap(jov. *0 yap 

ApprfTO^ ovofia ypafifiaTa ej^ei €v €avT<a c-Trra, *j; oe 2^Lyri 

irevTCy Koi 6 TlaT^p [H. ha, TrevreJ, Kal j; *AXi;6eia hrTa' 

a (rvvT€U€VTa eiri to airro, Ta 019 Trevre, Kai 019 eirTa, tov 

Twv €lKO(riT€(r<rap<av apiOfxov av€Tr\^pco(r€v. 'Q(ravTCog Se koi 

i SevTcpa T€Tpagy Aoyog Ka\ Zw^, "AvOpo^Tro^ Koi 'E/c/cXj;- 

(Tiay Tov avTov apiOfxov tZv (rTOf^^cicov avcSei^av. Kai to 

Tov ^Lorrrjpo^ Se pryrov ovoficiy ^oktoo koI ^e/ca, ypafJLfKiTcov 

generaverunt figuras. Et quidem quae sunt primse quaternatio- 
nis nomina sancta sanctorum intelliguntur, quae non possunt 
enarrari ; intelliguntur autem a solo Filio, quad Pater scit quse- 
nam sunt. Alia vero, quas oum gravitate, ct honore, et fide 
nominantur apud eum, sunt hsec, "AppriTos et ^717, HaTrip et 
'AXi;deia. Hujus autem quatemationis universus numerus est 
literarum viginti quatuor : '^AppriTo^ enim nomen literas habet in 
se septem, Sei^i; quinque, et narrip quinque. et 'AXi^^eia vii, 
quae composita in se, bis ^quini, 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 'li^aot/f 

* tA W ff€iJ9d, HrppoLTTUS has tA 
ik /uriL ffiwriis, the true reading per- 
hape liefi midway, t^ Si /A€Td ff€fj»&rriTot. 
Tlie translator read in addition, koX 
TtpLTjt, Kol TLffT€ias, which I imagine ex- 
pressea the genuine tezt. 

* ii 9i ZtT^ xipT€, spelling the word 
Zecy^, as in the sequeL Xpiffrbs is com- 
puted as Xp^tarbs, hence the form Chres- 
tus in Taoitub. Hiffolttdb guppHes 
«-^e after Hari/ip. 

' 6kt^ koX diKo. Hippolytus neither 
recogniflefl these words, nor I H, the 
abbreviated form of 'IrfffoOs ; but after 
the wordfl, r6 Si dipprfrw airoO, he inaerts 

VOL. I. 

the gloss, iw* &pi0ft(fi Tuiv Karii iv ypap,- 
fidrfap, TOVT^ffTi rbv ^lyfff oOv. The entire 
passage is obecure, and Gsabs sayB of 
ity '^Qnumam, fuerii autem mysHca iUa 
nomini» Jetu expoaitio.,,.inx quiequam 
dicerepoterit." The words of Hippolytus, 
however, explain it; for, in the present 
instance, the letters that form the word 
'IffffoOs, are 14, e. g. {*lQra, ifl, ffiy fUL, 06, 
HyffCKop, ffiyfia). i^i followi the analogy 
of €l, n. I, p. 146, as indicated in ifiTo, 
^Ta. See the false reading, p. 147, n. 1. 
^ The Clibmont, Vobb, Mxbo. u. 
MSS., as also Pabb., haye gmni, whioii 
has therefore been replaoed in th« Uat». 





CC X. { 4. 

WI!.'V^i!.*\^ uTapxeiv fH. vTrap^^^eil e^, to S* apptirov avroS ypamuLaTtov Hfai 
^^ eUotriTetra-apoDV. ^Y/oy Xpeia-ToSf ypafXfiaTWv SdSeKa* to ^cJJ 
ev [H. Tw"] Xpta-Ttfi ^appfjToVy ypafxfiaTiav TpioKovTa. KaJ 
Aa TOVTO (pija-iv avTOV a Kai «, ii/a Tfjv irepiar^epav /iiijvva'/!, 
TOVTOV eypvTO^ Tov apiOfiov TOVTOV Tov opveov, 

12. *0 Se ^ltja-ov^ TavTijv ej(e«, <f>fja-}y t^v apptjTOV yevt' 
civ, 'Atto yap Trj^ TSlrjTpo^ tS>v oXodv, t?? 'irpwTfj^ Terpaio^, 
iv OvyaTpog ^Tpoinp irpoijXOev jJ Sevrepa TeT/oaj, /cai iyevero 
oySoa^f e^ fi TrporjKQe S&ca^* ovtw9 eyivcTO Sexa^ Ka\ 

literarum est sex ; inenarrabile autem ejus, literarum viginti 
quatuor. ^YioV X/oeio-Tos literarum xii ; quod est autem in 
Christo inenarrabile, literarum xxx. Et propter hoc ait eum 
A et Q, ut ^wepiaTepav manifestet, cum hunc numerum habeat 
hsec avis. 

12. Jesus autem hanc habet inquit inenarrabilem genesin. 
A matre enim universorum, id est primsd quatemationis, in filis 
locum processit secunda quatematio, et facta est octonatio, ex 
qua progressa est decas : sic factum est xvui. Deoas itaque 

* ri6s XpeurrSs. The text of HiPPO- 
LTTU8 is here given : Tlbs iiXpfurrbs dc^ 
i^KOf r6 6i hf rfp Xpeum^ Sifi/nfTOf ypofi' 
fUrtav r/KcUorra, koX airrh roTs iv atrQ 
ypdftfioffi jcard h ctolx^Tw dpi0fjLo6fi€Pov, 
T6 fUv yA^ x^^ rpuay, rb Si fHb dCo, koI 
rb et ddo, Kal lura T€<r<rdp<av, rb <rTyfia 
w4vTe, Kol Tb raC rpiuv, t6 Bk ov 66o, 
Koi rd <riaf rptwF. OHhrtas t6 h T<p Xp€urT<^ 
d^lnfr<jv <f>diTKOv<n <rTotxcT<av TpidKovTa. 
The passage is defective, for X/>ec<rrdt so 
Bummed, only gives 14. It ib no more 
perhaps than the endeavour of some 
reader to sam the oharacters, on the 
margin of hia copy, in a calcalation that 
ftfterwards foimd ita way into the text ; 
stiU it indicates the mode of solution. 
The calcuhhtion runs thus, x^* ^» 
ff^tXor, UriTa, <rTyfM, TaO, ov, <rTyfM, 
which letters sum 30. The letters c and 
o were written with the vowel sound 
next in sequence, to enounce them ; so 
Nigidius, as quoted by Aulus Gellius, 
XIX. 14 : C/rcBeoB non ianta iM<ntic8 ar- 
eeuo, qui ov (vocalem so. o,) ex o c< v 

9crip9erufU, quanJUe, qui ec (vocalem €,) 
ex € ei i; illud enim incpia feeenmi, koc 
nuUa re aubacH. O was not then known 
as /wcp6v, but e was already ef^cXor. 
Here the ancient and later modes are 
combined. Compare p. 133, n. i. 

* The term dfi^ov, here applies to 
the pronunciation, not to the notion of 
inscrutability, for as the name^Iifo-ovf is 
^ijThv, i. e. articulate, when each letter 
is expressed by the sound that it sym- 
boliseSi so the same name is dfi^ov, 
i. e. not to be pronounced, when the 
oonstituent elements of each literal ap- 
pellative are to be brougbt into the 
account. In the same way, the mysticsl 
jargon used in the Marcoeianbaptism is 
said to be uttered d/ij&i^^y ^wr^. Hiffol. 
Phil. VI. 41. 

' The transhitor read T&wxp fiuiHily. 

« The Clebmont MS. has Tlhs X/m- 
rr6s, as in the Greek. Hie Abuitdsl 
omits Tl6s. The Voss Ma inserta the 
copula» which is here canoeUed. 

' The earlier editions bad per itta 



■^ ' SySodg. 'H ovv SiKag eitta-uveXOov&a rff oySodSiy tca) 5e/ca7rXa- o^|[* VlliV «** 

*• a-iova avrijv Troi^a-aa-ay rov roiv oySofjKovra inrpoelSil^aa-ev ^^^•'•*^*- 
apiO/jLov Koi ra oySotiKovra itdXiv StKaTrXaa^ida^aaay rov rS>v 
oKraKoa-iwv apiO/iiov eyivvija-ev wa^e elvai rov diravra rS>v 
ypafJLfJiarm apiOfiov cltto oySodSog ee? SeKdSa irpoeXOovray 

. 91 Koi ?r Koi ft), o earri SeKaoKrd (iti') [H. *Ij;(roi7p]. To 
yap ^lfjo-ov [H» 'Ij7<roi/9'] ovofAa Kara rov ev roi^ ypdfxixa&iv 
api6fiov, *« ea-riv SySofjKovraoKrd. "E^ei [''Ejfeiy"] a-a(pSfg Kal 
rifv vvcpovpdviov roS fj koi rov a- fl. roS ^lija-ovl Kar avrov^ 
yevecTiv. Aio koi rov a\(f)dl3ijrov riav 'EXXjJvwi/ ej(e«i/ [H. 
e)(€tj ^fiovdSa^ OKrwy Kai ScKdSag o/cto), koi cKarovrdSa^ 

1 oiTTo), r^v rS>v oKraKoa^icov oySofjKovraoKru) \|r50oi/ eireira de£/c- 
vvovra [Int. et H. iTriSeiKvvovral, rovritrri ro € i ff, [H. rov 
Xfia^ovvj ^rov eK Trdvrmv arvvearSyra rS>v apt6fA<av. Kai Sta 
rov [H. To5roJ a\<pa Kat <o ovofidYea^Oat avrov, rfjv e/c 
'ravrcov yivea^tv afffiatvovra, Kai *raXii' ovroD^' rtj^ irpdrrfi^ 

adjuDcta octonationi et decuplam eam faoiens lxxx ^fecit 
numerum : et rursus octuagies decies octingentorum numerum 
fecit, ut sit universus literarum numerus ab octonatione in deca- 
dem progrediens octo et octuaginta et dcco quod est Jesus* 
Jesus enim nomen secundum Orsecarum literarum computum 
Dooo sunt Lxxxviii. Habes manifeste et supercoelestis Jssu 
secundum eos genesin. Quapropter et A B OrsBcorum habere 
monadas octo, et decadas yiii, et hecatontadas viii, dcoglxxxvui 
iramerum ostendentia, hoc est, Jesum, qui est ex omnibus con^ 
stans numeris : et propter hoc A et Q nominari eum, cum sig- 
nificet ex omnibus ejus generationem. Et iterum ita : primae 

mamifaU; tiie last word ie found in the 
Abundel MS., otherwise it expresses 
the oorrect reading, though abbreTiated, 
•. g. piBtA. The Cl. has TepvcTtpdv. 
^ HiFP. hitf 64Ka etra [ijfcra] SeKaoKrdf. 

* For the numerical equivalente of 
the seyeral letters I, i;, c, o, v, tr, see 
p. ^, note I, and note i, p. 148. 

* fi»d5a9 6KT(i, The reader may be 
again reminded that in the Greek nu* 
merical alphabet, three extraneouB cha- 
rBctAn are imported; the hrtarifia, paO 

for 6, K&irira for 90, and ffa/iTt for 900. 
Afl regards the true Greek character 
therefore, the unite contain nine leM 
one, or eight, the tens the same, the 
hundreds sklso the same ; which will 
■erve to explain the tezt. 

* The name Jesus was Raid to 
represent the entire Alphabet, ae the 
JEon Jesus repreeented the entire ple> 
roma, of which, taken oollectiTely, he 
waa the riKetos Kaprht, p. 148, n. 4. 

* The Clbrmont MS. reads eot^eeUi 

10 — 8 



' {B-J-^»j^iJ- T€T^a5o9 Kara irp6(rPa<riv [irpoPaa^iv^ apiOfiou €19 auriiv 
iiAS8.i.xvA fj-y^rj^iQc/iievpjff 6 rZv Sexa av€(f>avff apiOfJLog. M/a yap koi 
Svo /cai rpeh Koi Tea-a-ape^ iirl to avTO avvTeOeia^cu^ Sixa 
ylvovTar Kai tovt etvai OeXovai tov ^lpjaovv. 

13. 'AXXa /cal o X^ei<rro9, (f^fja), ypa/xjULaTtav oktod «v, Tifv 
TrpooTfjv oySoaSa atjfiaiveiy ?ti9 t£ Scko ["«J ^ av/JLir\aK€iaa, n 
Tov ^lrjaovv aircKvtiae. Aeyrrcu Scy <f>fjaiy Kal V109 XpeioTO^i 
TOVTeaTiv rj ScoScKa^' to yap vio9 ovofia ypafifiaTtav eart 
TcaaapoDV, to Se XpaaTO^ oKTti' aTiva avvTeOevTa to Trj^ 
StaSeKaSos iireSei^av fiiyeOog* TIplv fiev ovVy <l>rja), tovtov 
Tov ovofiaTO^ To ^ewlarjfiov ipavfjvaiy TOUTca^i tov ^ltjaovVf 

quaternationis secundum progressionem numeri in BemetipBam 
compositsd X apparuit numerus. A enim et B et ' F et A in 
^semetipsa composita x fiunt, quod est I, et boc esse volunt 

13. Sed et Christus, inquit, literarum est viii, ^ex quibus 
prlmam octonationem significari, quas cum lota applicita 
DocGLxxKviii numerum generavit. Dicitur autem, ait, et filius 
Christus, hoc est duodecas : Y<o9 enim nomen literarum quatuor 
est, Xpciaro^ autem octo : quas composita duodecadis ostende- 
runt magnitudinem. Prius autem, inquit, quam hujus nominis 
insigne appareret, hoc est Jesus, filiusi in ignorantia magna 

^ avfiT\aK€T<ra, eight, and the Bum 
of eight multiplied into ten, and alflo 
into ten squaredy e. g. 8 + 80+ 800-888 
a the numerical value of I, 17, <r, 0, v, <r. 

* iirlaitfiiov, Massust sayB that </, 
as symbolising the six letters of the 
name 'Ii7<roDf, is the symbol of ChriBt; 
but <r is the sign for 200, not for 6, and 
the <x)ntext leads ub to look for the ezaot 
equivalent of thirty, 6babe*s note Lb 
not more satiBfB^tory, who says that 
*Ii7<rouf is the ixlarifjuoy of Ghrist, quia 
pontum est in asnmilatiimem tt fgurc^ 
tionem ejus, as Ibenjeus says below, 
p. 151 ; which is in fact no help, for in 
what consisted the similitude ? Now it 
hasbeen shewn, note i, p. i46,thatX/E)€(a-' 
rot is a combination of thirty olements ; 
the alphabet is a combiuation of the same 

number, the three double consonants 
being resolved and added again to the 
24, note I, p. 139. "Bviflria-oOt is a com- 
bination of twenty-four elements, there- 
fore add to them the single charaoteiv 
that oompose the name, and we obtain, 
in the same way as in the alphabet, the 
number thirty. In this way 'iTfcmh is 
the iirUrrifju» of Xp€urr6t. 

' The Clbbmont writes the T as 
G, the other MSS. have r. It is 
simply an instance of mistake arising 
from the simihuity of the sigma and 
of the gamma. See note 4, p. 138. 

* ThereadingofMASSDETisadopted 
on the sole authority of the Abund. 
MS. The Clebm. and aU other MSS. 
havo $emetipso, 

' Indicating i( ihfm the Greek. 



To?9 vloh [top vlov\ ev ayvolq. iroXK^ inrripypv ol avQptairoi ^^Y^{^f 
Ka\ irXavjy. ''Ore Se €(f>avepd>6fi to k^aypajJLfiarov ovofiay 09 ^*^^'*^*' 
aapxa xe^e/SaXXero, Iva e«9 t^v aicrdtjcriv tov avdpdirov 
KaTiXdfjy ej(0)i/ iv iavT^ avra to. e^ Kai Ta eiKoaiTeaaapay 
t6t€ yvovTe^ avTov cTravaavTO t^? ayvoia^, €K davaTOV Se 
€19 ^(oiiv avtjXOoVy Tov ovofiaTO^ avTOt^ ^oSov yevvfiOevTO^ 
vpo^ Tov HaTcpa T^y aXfiOela^» TedeXrjKevai yap tov TlaTipa 
tZv oXwv Xvcrai t^i/ ayi'o«ai', Kai KaOeXeiv tov OdvaTOv. 
Ayvoiag oe Aixriff jy eTTiyvaxri^ avTOv €yiv€TO. JVai ota tovto 
€KXe)(6rivai Tov KaTa to OiXfjjUia avTOv KaT eiKova ^t?? avvt 
3wdiJL€(as otKOvofXfiOivTa "AvOpo^Trov, 
77. 14. 'Axo T€TpdSo9 yap irpofjXOov 01 A/ii/ey. ^Hm Se 

*«• iv T^ T€TpdSt "AvOpanrog KOt 'E/cicXj/or/a, Aoyo^ koi Zko^, 
'Ato TOVTtav oSv Svvdfi€t9y (f>fi(r\vy aTroppvetaraty iy€V€(rtovp» 
yfj^rav tov iiri yrj^ (f>avivTa ^Ifj(rovv. Kai tov /jl€v Aoyov 

fuerunt homines et errore. Cum autem manifestatum est vi 
literarum nomen, hoc quod est secundum carnem amictum est, 
at 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. xxiz. iv. 
eis facto ducatore ad Patrem veritatis. Voluisse enim Patrem 
universorum solvere ignorantiam, et destruere mortem. Igno- 
rantise autem solutio, agnitio ejus fiebat. Et propter hoc dic- 
tum secundum voluntatem ejus, eum qui est secundum imaginem 
ejus, quae sursum est virtus, dispositum Hominem. 

14. A quatematione enim progressi sunt iGones. Erat 
autem in quatematione 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 

^ The Greek text is most likely to 
be right, for there is a manifest allusioQ 
to the wordfl of our Lord, Joh. xiy. 6, 
I am the way, the truth, and the life. 
It 18 a matter of surprise that this haa 
not been reroarked. The passage giyes 
another proof that the translator^s copy, 
taken perhape at third hand from the 
orig^nal, waB at that early date no model 
of accuracy. So within a few lines we 
haTO the ialM reading Xcx^Qreu, indi- 

cated in the yersion by didum, unleM 
indeed the translator wrote eUcUm, 

' rijt SjKa Swdfieus, neither Xpurrbt 
nor XurHip, ae Gbabs imagines^ and to 
which Mabsuet half aasente, but the 
Supreme .ZBon Anthropos, which the 
Ptolemsean precursors of the Marcoeian 
heresy identified with Propator. Seo 
VI. § 2, 3. yii. ^* ^ ^*P tA *Xa 8dMVMf 
Kol ifiTepuKTucii rOnf irdi^c#r "ArtfpwfOff 
fcaXecrai. See noto i^ p. 134. 



OR. I. xii. a. 

X. 14. 

avaTer\9jp<aK€vai rov roirov tov ayyeXov Tal3piii\ T^y ^ipjj 
Za>^9 TO ayiov Ilj^eiJ/io, toS Se ^A^vOpwirov Ttjv Svvafiiv tov^ 
viov [H. Tijv Tov v\lriarTOv 5.J' tov Se Tif? 'EicicXjyo^/a? tottov 
4 Tlapd€V09 hreSei^ev, OJJrcDy T€ o icot oiKOvofJuav Sta t^j 
cr. 1.(13. Ma/9/o9 yevea-iovpyeiTai ^irap avT<p avOpwTco^y ov 6 TLaThp 
tS>v S\wv SteXOovTa Sia /iiiTpa^ e^eXe^oTO Sia A.6yov ei9 
eTTi^yvwiv avTOv. lidAuovTO^ oe avTOV «9 to voa>py JcoTeAaeiv 
ei9 ouTOV a>9 TrcpKrTcpav tov ^ avaSpafxovTa avtOy koi irXtjpw' 
cavTa Tov SwScKaTOv apiOfJkOV ev ^ virdp^xei to <rwipfia tou- 
Tcov T<ov ^ (TVfnrapevTiav oiJtw, Ka\ ovyKaTa^avTWy Ka\ owofo- 
^avTODv, AvTfjv Se Ttjv Svvafiiv KaTeK&ovtrav <rirepfia ^^iy 
elvai Tov ^TLaTpo^ TH. TrXiypca/AOTOjj, ej^ov ev eavT<p Kal TOvo.Tk 
HaTcpa KOi Tov Ylovy Tffv Te Sia tovtwv yivwfTKOfievfiv avovo^ 
fkaoTOV SvvafAiv Trj^ ^iyrj^y /coi tov^ oiravTOf AlSiva^. Koi 
TovT FH. toi5toi'j efi^oi ^TO irvevfia to XoX^ai^ Sia toS *Iif<ro5 
FH. S. T. (TTOfiaTO^ Tov YioCl, TO ofioKoyrjfTav eavTov viov 


angelum Qabriel, Zoes autem Spiritum sanotum, Anthropi 
autem Altissimi virtutem : Eoclesise autem locum Virgo osten- 
dit. £t sic iile 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 cum, quasi colum- 
bam, eum qui recurrit sursum, et implevit xii numerum : in quo 
inerat semen eorum qui oonseminati sunt cum eo, et condescend- 
V erunt et coascenderunt. Ipsam autem virtutem que descendit, 
g^en dicit esse Patris, habens in se et Patrem, et Filium, et 
eam qusd per eoa oognoscitur innominabilis virtus ^ges, et 
onmes iGonas. Et huno esse Spiritum qui looutns eet per oe 

^ irap a&rQy, the reading of HiP- 
P0LTTD8 Buggests Top* airrb», prcBter eum, 
though at Yariance with the tranBlation. 

' HiPPOLTTDS has di^o/SaWra. 

* ffVfiTopimar, L e. the angels who 
were hia ^Xiictiiyrai and diMoycvciSf pp. 23, 
39. HlPPOLTTDS reads <TvyKaTtunraph' 
rw, and since this is the compound 
form used before, p. 51, it is most 
likely to be the genuine reading. 

* HlFFOLTTDB readfl wX-npd^fiXLros, 
and the reading, but for the Laldn yer* 

sion, might be dtafended ; for the S^tnifus 
that descended upon Jeras at baptiflm 
was ^urHip, 6 ix rdrrcMr y^yoi^, p. 58. 
He was an emanation from the whole 
bodj, and not from the Father alone. 

'^ t6 wy€vfui, The reader ahould 
compare with this passage the preYioua 
statement of iRSNJEDSy respecting the 
fourfold constitution of the Valentiniaa 
Christ, p. 60, note 3. Two of the par- 
ticulan mentioned refer to his heavenly, 
Mkd two io his earthly chanute, and 




[g^ avOpmroVy koi (papepwcavra fH. ipavepSxrav'] top Tlarepay oi?*}'^*!!* 'S 
"• KaTcXOov /JL€V €19 Tov ^ltiorovvy ^vSxrdai J* [H. 5* oJe*^"] aiJrw. 
Kai KaOetXe fiev tov OavaTOV, (f>fj(r\vy 6 €k t!j9 oiKOVO/Ma^ 
^toTfip^ iyvcopia-e Se tov IlaTepa ^XpKrrov TH. X^. ^lrjcrovvl. 
Etvai ovv Tov ^Ifi<rovv ovofxa ficv tov ^€k tjJV oiKOVo/uIa^ 
"^ avOpwTTOv Xeyci, Tedeiordai Se «V i^o/Jioiwaiv Ka\ /lopdxaa^iv 
Tov /liXXovTO^ €19 avTov KaT€p-)(€(r6ai ^AvOpdTrov^ tov [H. ov^l 
j^wpiia-avTa ovtov. ^^Ea")(tjK€vai Se avTov T€ tov "AvOpanroVf 

Jeeu, qui se confessus est Filium hominis, et manifestavit Pa- 
trem, desoendens 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 
enm descendere, Hominis, quem capientem habere et ipsum 

of each pair, one indicates the pre- 
ezistent prototype of that which was 
in due time revealed. So, there was 
the spiritual substance deriyed from 
Achamoth, and the subBequent reve- 
Ubtion of thifl substance, as the JEon 
Soter, at the baptism of Christ ; there 
was the ^o^tKOf atirHfp, p. 5^, gene- 
rated of Demiurge, and the revehition 
of this non-choicy though animal princi- 
ple, in the oJicoroAJa. Inthepresentpas- 
sage there is the same alhision, i, to 
the spiritual substance, 2, to its illapse 
on Jesus at baptismy 3, to the pre-exis- 
tent psychical Saviour, the prototypal 
origin ofy 4, the Saviour ix rijs oIkovo- 
ftlas, who abolished death. In all this, 
heresy gives a turbid reflection of the 
great catholic truth, the mystery of 
godliness, Chd manifest in ihejUsh. The 
reader may also refer to III. xvn., 
where he wiU ftnd again the V alentinian 
aaserticm that Jesus and Christ were 
ihe pre-existent canse of b ix r^ 01x0* 
wiypdas l^vriip. 

^ Gbabs proposes to read Xpunbf, 
M A88UR replies that Ibkn aus mentionv 
eertain hsntaoi^ m. T9n., who «ffiim- 

ed ease quidem JUium Jeium, Patrem vero 
Christum, et Christi PcUrem Deum, and 
that Mabous may have been of their 
number. But the transhition introduces 
an additional difficulty in reading ChriS' 
tum Jetum, with which Hifpolttds 
agrees, iyvdpiffe Hi top varipa Xpurrdp 
*IriaoOi'. For this reason I am inclined 
to side with Grabb, and to suspect that 
some variation has taken phice in the 
text. But I would prefer to stop at 
iraripa, and to commence the next sen- 
tence with the two next words, reading 
Xpurr^ ohf r6v'l7fao0p etpoi 6pona iih 
.... re0€ia$ai 9i, k. r. X. The combina- 
tion of these two names in the opening 
of the sontence obviates the difficulty 
that otherwise occurs in the close, where 
the assertion would be expected that 
Jesus bore the title and power of Christ 
also, as well as of the other .£ons. 

^ 6 iK rrjs olKOPOfjUas^AvOpunros was 
the predestined hypostasis, upon which 
the .Skm "AvBptavos was in due oourse 
to descend. 

* The two Greek texts, that we now 
possess, and the transUtion, enable us 
to restore this passage with tolerabla 



oR.V.^xH.^!' ^^ov re Tov Aoyov^ Kai tov HaTcpay koi tov "A.ppfprov^ hj- 

Kai Ttjv 2^iy9jy9 Kai Tfjv AXtjdeiav^ Kai rjKKAfia-iav^ KaiyA.sL 


15. 1 avra otj virep to lov, xai to (pevy Kai virep to 
[Tfjvl Tracav TpaytKtjv (fxovfjcnv koi a")^eT\ia<T^6v eari. T/c 
yap ovK av jULKrfjceie tS>v Tfj\iKOVT(av y^evarjULaTwv KaKoarvvOerov 
TTOifjTfjVy Tfjv fiev 'AXiJOexai/ 6pS>v eiStaXov vTro Ma^jcoi; yeyo^ 
wiavy Ka\ TOVTO Toig tov aK(^apfjTOv ypafxfiaai KaTea-Tiy- 
ixivfjv. ^NewcTTJ, irpo^ r^'^1 '^^ ^'^^ ^pyji^> '^^ ^h \ey6fX€vov 
j^0€9 Ka\ irpdfjVy "EWfjve^ ojuLoXoyovaiv ^airo KaSfJLOv TrpSrrov 
l^ KOi SiKa irap€i\fj(f>€vai, €iTa /JLeTeiretTa irpoPatvovTtav tZv 

Hominem, et ipsum Logon, et Patrem, et Arrheton, et Sigen, 
et Alethian, et Ecclesiam, et Zoen. 

15. Hapc jam supra lu lu, et super Pheu, et supcr 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^AIphabctse literis stigmatam ! Nuper, sicut quod 
est ab initio, quod dici solet heri et ante, Grseci coniitentur 
a Cadmo se primum sedecim accepisse : post deinde proceden- 

accuracy; it muBt have run thus, 6v 
Xtifp^€un-a airrh» iffxv'^^^*' o,^6p re rov 
"AvBp, K.T,\, The text of H1PPOLYTU8 
is as foUowB, dv x<^/>^aiTA i<rxnK4vat 
abrbv, A^6v re etvat rbiv "AvOp, k. t. X. 

* Here Hippolytus leaves our 
author for a few pages, and indicates 
the Pythagorean, but omits to notice 
the truer Cabbalistic, source of this 
arithmetical mysticism. 

' v€UMrrl, K. r. X. The punctuation 
of this passage, the meaniug of which 
iB altogether missed by the transhitor, 
has been altered according to Soaligeb's 
suggestion, £uacb. Chron. p. 112, the 
sense of the passage being as foUows : 
'* The Oreeks confess that they received 
aixteen letters from Cadmus, recently, 
as compared with the beginning of aU 
ihings, the undefined antiquity of which 
II described by the scriptural proverb. 

Yegterday and Ufort.** Gen. xxxi 1, 
&c. For Tpot we may substitute with 
the translator Cot, 

' The translator seems to have read, 
as ScALiQEB remarked, dr' elxaaijuw, else 
the two ancient MSS. Cleem. and 
Abund. would hardly have agreed in 
the preposterous reading abauAiwiatione. 
Sixteen letters were first introduced by 
Cadmus firom Phoenicia, and were 
therefore caUed /cad/Ai^ia and ^ocrcxijcd 
ypdfifjLara, in form and order they agree 
with the Samaritan. SiMONiDEaof Ceoe 
and Epichabmus of SicUy, or, as Ibb- 
NiEUS here says, Palamedes, who lived 
before the Trojan war, added the eight 
t. V' ^- w- ^* f X- 0* u oaed in Aaia 
Minor and insular Greece. Three bow- 
eyer, 0. f^. X, t^ foond in ibe oldest 
insoriptions. B<bokh. Etxm, Ifuer. i. 
The lonians fint adopted the entiTe 



')(p6vwv avTol €^€vpfiK€vai TTore [xkv tcl Sacrea^ 'iroTe Se tcl ^J' j^"*'"* 
SiTrXa' etr^^aTOv Se TravTnov TiaXafJiriSriv (^acri tol fxaKpa ^-^^-^*^-^- 
TOUTOiq 'jrpoa-TeOetKevar irpo tov ovv EXXtjai TavTa yevca-daiy 
ovK ^v 'AXfJdeia' To yap GrSfjULa avTfjg KaTa cre^ ^apKe, ^era- 
yevecTepov fiev Ka^/xoi;, Kal tS>v irpo axnrov' /uLCTayevecrTepov 
Se Twv Ta Xonra irpocrTeOeiKOTayv (TTOi^xeta* /xeTayeviaTcpov 
Se Ka\ cravTOV' crv yap jjlovov elSioXov KaTtiyaye^ ttiv vtto 
orov XeyojULevijv ^AXi^Oeiav. 

1 6. T/y S^ av€^€Tai aov Tfiv ToaavTa (j^Xvapovcrav ^tyiiVy 

tibus temporibus semetipsos adinvenisse, aliquando quidem as- 
piratas, aliquando autem duplices: novissime autem onmium 
Palamedem aiunt longas eis apposuisse. Prius igitur quam 
apud GrsecoB haec fierent, non erat veritas. Corpus enim ejus 
secundum te, Marce ; posterius est tempore quam Cadmos, et ii 
qui ante eum sunt ; posterius autem his, qui reliqua elementa 
addiderunt ^ [temporis quam Palamedes] : posterius autem tem- 
pore, quam et tu ipse. Tu autem solus in idolum deposuisti 
eam, quse a te praedicatur Yeritas. 

1 6. Quis autem sustinebit tuam illam, quse tantum ^ verbosata 

alphabet, the Sanuans earlier than the 
rest, and from ihese latter it was re- 
oeived by the Athenians, although the 
additional letters were not used at 
Athens in public acts bcfore the Felo- 
ponnesian war. Hence the shorter 
alphabet obtained the name of 'Arriird, 
while the fuller form was known aa 
'Ib^riitd ypdfjLftaTa. The reader will find 
fuU information upon this subject in 
SOALIOEB ad Etueb. Chron. p. iio; 
MONTFAUCON, Pakeoffraph. Gr.; Bo- 
OHABT^ Oanaan, i. 20; BfSCKB^B PM. 
Econ. Ath.; Matth. Gr, Or.; Plin. vii. 

^ Vidtritf the reading of the Clib- 
MONT MS. which Massuet adopta, 
though as Stiebkn says, auctorUatem 
nvUam memorat ; the Voss MS. Bhews 
the same. 

' The Clebm. MS. has alfabelcg and 
Abund. alfa vita, the termination there- 
fore is retained. 

^ The mention of Cadmus (m the 

Clebm. and Abund. MSS. Cadmod), 
and the subsequent personal application, 
<ravToO, induoes the belief that the trans- 
lation indicates a lacuna in the Greek, 
in the words temporU quam Palamedet, 
i. e. Tov KoipoO TLa\a/jLi/ilious, iu rcgimen 
with Tup preceding; the translator, 
however, made the name dependent 
upon iierayeyiiTTCpov. I would inseri 
these wordsy therefore, in the Greek 
text; it is to mark omission in the 
Clebm., Yoss and Mebo. ii. MSS. that 
these words are bracketed in the Latin. 
* Verbotala, ehaJttering. GBABBy 
and his predecessor Feuabdent, altered 
this word to verbota, but Massubt, 
supported by the imiyersal consent of 
MSS., restores the final syllable, ver- 
boaari being an equivalent in kter Latin 
for garrire; and he quotes S. AuausTiN, 
Scrm. 265, de Temp. (App.), In ecde^ 
sia stanteSf nolite verbotari; also from a 
genuine work, Op. Imp. e. J, 46, /»- 
anHer venhowri». 



WB.i.Tiii.16. fj Tov avovoixaa-TOv ovofiaCeiy Ka\ tov apptiTOv i^ijyeiTaif xai m. ts. 
Toi/ aj/e^«;(i/ia<rTOi' et^KTToper Kai vfvof^^evai to OTOfxa (ptia-iv 
avTo [L avTovjy ov acrioiuLaTOv Kai aveiSeov Xeyei^' Kai irpo' 
eveyKaaOai ^oyov^ a>y ei/ ti tS>v orvvOeTwv l^dmv tov T€ A^oyov 
avTOV ojuLoiov ovTa t^ Trpo^oKovTiy Kai fioptprjv tov aopaTOv 
yeyovoTO^ a^TOf^^elwv fiev eivai TpiaKOVTay orvWafioiv Se T€<r- 
a^apoDV ; "EoTra^ ovv KaTa Trjv ojmoioT^Ta tov A.6yov o TLaTtip 
Twv TravTWV, w^ av <f>rj99 aTOi^^^elcov jmev TpiaKOVTa^ a^vWa/SStv 
Se Tcaaapwv. H iraXiv T19 ave^eral aov €19 or-j^fjiaTa Ka\ 
api6fJLOV9, TTOTe fiev TpiaKOVTa, TroTe Se eiKoaiTeaaapay ttotc 
Se t^ fiovov, avyKXeiovTO^ tov twv iravTtov KTiOTfiVj kou 
Sfifiiovpyov, Ka\ iroifprhv K.6yov tov Oeov* KaTaKepfxaTi^ovTO^ 
avTOV €19 avWapa^ ficv Tcaaapa^y aTOf^^eia Se TpioKovTa' 
Kai Tov iravToov Kvpiov tov ioT^p^coK^Ta Toi/y ovpavov9, eiV 
w TT fj KaTayovT09 apiOfJLOV, ofioioo^ tw aX<pafi^a) avTov 
y€yov6Ta [l, aX(p. yey. Kal avTov ir. ^- ''r.j, xarro j^oopovvTa 
JlaT€pay a^dpflTOv Se vvapj^ovTa, €«9 TCTpaSa, Ka\ aySoaSa, 

est Sigen, quaa innominabilem nominat (iEonem), inenarra- 
bilem exponit, et eum qui ^investigabilis est enuntiat, et ape- 
ruietse os dicit eum, quem incorporalem 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 numoros, 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 *firmavit coelos, in 
DoccLxxxviii deducentem numeros, similiter atque Alphabetum : 
et ipsum qui omnia capit Patrem, a nullo autem capitur, in qua- 
temationem et octonationem [et decadem] et duodecadem sub- 

1 Invatiffobait, that cannot be in- MS. I reatore firmavU for wnfirmami, 
▼Mtigated, as in p. 15, and 11. xxv. as agreeing better with ier€p€»K&ni, 

* On the authority of the Akund. The Vom MS. also agraet. 


Kal S&caSa^ Koi SooSeKdSa vTrofxepiCpvTO^y Ka\ Sia twv toiovtodv ^^^^^]^^^* 
TroXvTrKaa-iaa-ficiv, to appijTOV Ka\ avevvotiTOVy i>9 (rif (f>}i9, tov ^^^^ '^^•^ 
TlaTpog €KSifiyovjJL€Vov ; Kol ov atTWfJLaTOV Ka\ avova-iov ovojuia- 
^€19, Tfiv TovTOv ovalav Ka\ Ttjv vTToa-Taaiv €k iroWStv ypafx^ 
fiaTwv^ €T€p<av e^ eripcov yevvia/JLcvcov^ /caTacricei/a^e*?, avTog 
^AalSaXog y\f€vSfj9} Ka\ tcktcov Kaxo^ y€v6/JL€V09 Ttj^ frpoTrav^ 
vTT^pTaTOv Svva/JL€0D9' Ka\ ^v ajJLcpia^ov (pfj^ etvaiy €£9 a(p(avovgy 
Ka\ (pcovii^vTa^y koi ijfiKpdvovg (pOoyyov^ vTrofJL€pC(cov' to 
a^pcovov avTwv t£ tZv TravTcov TlaTpiy Ka\ tj tov vioS 
r?. toiJtoi;J ivvoiqi eviy\r€vS6fi€V099 €19 Trjv avcoTaTco jSXaor- 
80. (f)t]filav Ka\ fieyioTrfV a(T€^€iav efifiefiXfiKas airavTa^ Tovg (rot 


IJ. Aio KOi SiKaico^ Ka\ dpfioXpvToo^ Tfi TOtavTfj crov 
78. T^Xfir/ 6 ^O^io^ irpea^PvTfjg koi K^pv^ Trjg aXiyfle/a^ ifJLfiiTpta^ 

€Trip€l36flK€ (rotf etTTWV OVTCO^* 

*£lB»Xoiroi£y MapK6, Ka) TeparoaKOire, 
'AaTpoXoyiKtj^ iftweipe koi fiaytKti^ tc^^w/?, 

partientem, et per huji^smodi multiplicationes illud quod est 
inenarrabile et ^incogiioscibile, quemadmodum tu dicis, Patris 
enarrantem! Et quem incorporalem et insubstantiyum nomi- 
nas, hujus materiam et substantiam ex multis literis, aliis ex 
aliis generatis, fabricas, ipse Daedalus fictor et faber malus fac- 
tns sublimisfiimae 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 inmiisisti 
omnes qui tibi credunt. 

17. Quapropter et juste et apte tali temeritati tuie divinse 
aspirationis senior et prsco veritatis invectus est in te, dicens 

Iddorum fabrUxUorf McMr(x, et portentcrum inspeetor, 
AHrologioB cognitor ei magicce arHs, 

^ Dmdjjajb, ihe fabricator of tho losophy; and as haying deified the 

Cretan labyrinth, apUy illustrative of tUiawes of the Pleroma ; but more cspe- 

ihe MaixxMuan maze. cially 'AX^^eta. cf. § 15. TeparoffK&ire, 

* The iranslator pirobably read d Zeichendeuter. Sr. 
$t&wv€v<rros xp. ^ The Clebmont MS. omita this 

' c/d«tfXo«W, as hayinggiven amon- word, but it is owing to the simihur ter- 

■troua dewbpiiMBJk to the tUiu of phi- mination of a preoeding word. 






Ai' ȴ Kparvvct^ T^v wXdvri^ Tci citayiJiaTay 
Sfj/mcTa BctKvik to?c vVo <rov irXavtofXcvot^y 
'AiroaraTiK^^ ZuvdfAew^ dy^^ctptjfAaTay 
**A <rJ '^optjyeU «9 TraTtjp SaTava, c« 
Ai* aYycXiKijc hvvdfieto^ '^Aj^a^ijK iroteTv 
*£ya>y cc irpohpofjLOv dvTideov Ttavovpyta^. 

KaJ rai/Ta fxkv 6 OeocpiXrjg Trpea-PvTtjg. 'Hjjietg Se tcl Xotira 
T9jg jULvtrTaywyta^ auTZv, fxaKpa ovTay iretpacroixeOa /Spa-^feto^ 
Ste^eXOetv, KOt ^tcl iroWw yjpovtp KCKpv/JiiJL€va eiV (fyavepov 
ayayetv ovTca yap av yivotTO eviXeyKTa Tracrt, 

Per qucB confirmas erroria doctrinas, 

Signa oatendena hia qui a te seditcuntwr, 

Apostaticce virtviis operatioJiea, 

QucB tibi prceatat tutis pater Satanas 

Per angelicam virtuiem Azaael foLcere, Juibefiis te 

Prcecuraorem conb^arias adversus Deum nequitia^, 

Et hseo quidem amator Dei senior. Nos autem reliqua mysteria 
eorum, quae sunt longa, conabimur breviter expedire, et ea qu£e 
multo tempore sunt occultata, in manifestum producere. Sio 
enim fit ut facile argui et convinci possint ab omuibus. 

^ The translation in part, and in 
part the metre, justifies the emendation, 
*A ffot x^PVy^^ ^^* llar^p 2)aray dtl. 

* 'A^a^X. The same demon, as 
Gbabb says, that is mentioned in the 
Targum Jon. on Oen. vi. 4, imder the 
name Uzziel ; and again by ^KH on 

Num. xiii. 34: 03P 0*p^D D^^^B^n 

'r^*2 ''PD? )P )ip^D if»fi?i »f»rnPD 

.D06 IM The NephUim are Anahim 
iffiantt) of the tans of Shamhazai and 
Uzzid, fffho fdl from heaven in tke daiye 
of Enoch. In the Jewiah demonology 
Azael and Asa^ were two angela that 
oaTilled at the creation of man, and 
were punished bj being subjected to 
trial upon earth ; they were the pro- 
genitoni of the Anakim ; and were bound 
with a chain of iron, and plunged in 
the midst of the abyss, where they are 
nuui*s instructori in aorcery; as R. 

Menachem says, in his Commentary 
uponthePentateuch: pK^JB^eTD p3W 

.KCrj ^^3^ y\ir\n Hence the mention 
of Azael here, in connexion with the 
juggling of Marcus. The demonology 
of the JewB, borrowed from Babylon, 
not improbably incorporated th6 names 
of some whose gigantic vices were 
punished by the flood. So the Rab- 
binical Miscellany t^H t31p^\ says, 

•ppnoi ninn ic^a ^non -in norj 

' MarcuB was a contemporaiy of 
Ibenaus ; but these words apply to tbe 
Ophites and Perats already of an dd 
date. The Marcoeian heresy was firtt 
broached in Gaul, but notwithstanding 
its abstruse and unattractive character, 
it had spread and taken root in Asia, 
as we know firom the case of the Asiatic 
deacon, ix. i. Still Marcus was a 
follower, not * precanor of Yalea- 




Ke</>. ff. 

Qnomodo solvunt paraholds. 

I. THN ovv y€V€(riv tS>v Aioivcov airrcSi/, /cai Trjv irXavtiv 
Tov irpofiaTOVy Kai avevpecriv, evwcavTC^ eiri to avTOy fivcrri' 
KWTcpov iTrij^eipovaiv aTrayyeWeiv ovtoi 01 eh apiQfiov^ tcl 
iravTa KaTayovre^y ck fiovaSo^ Kai SvaSo^ (^acKOVTe^ to, oKa 
arvv€<rTijK€vai fH. avv€<TTdvaty Ka\ airo jULOvaSo^ ew^ tZv 
if.8L T^crcrapwv api6jJLovvT€9 ovtod y^vvSxri t^v S^KaSa. *M/a yap^ 
Kai SvOy Ka\ Tp^hy koi Tcararap^^, (rvvT^Q^iaai €Tri to avTOy tov 
tS>v ScKa Aldvcov aTT^KVfitrav apiOjmov. TlaXiv ^ av fi Sva^ air 
avTrj^ Trpo€\Oov(ra ewj tov ^ eTrKni/JLOv, oiov Svo Ka\ Tecrcrape^ 
Ka\ i^y Ttjv SoiiS^KaSa axe^ei^e. Kai iraXiv airo t^? SvaSo^ 

OR. I. xiiL 1. 

MASS Lxvi. 



1. Gbniehationem itaque iGonum, et errorem ovis, et adin- 
ventionem, adunantes in unum, mystice audent annunciare hi 
qui in numeros omnia deduxerunt, de monade et dualitate dicen- 
tes omnia constare: et a monade usque ad quatuor numerantes, 
sic generant decadem. Unum enim et duo, et tres, et quatuor, 
in unum compositae, decem iEonum generaverunt numerum. 
RurBUfl autem dualitas ab ea progressa usque ad episemon, duo 
et quatuor et sex, duodecadem ostendit. Et rursus a dualitate 

tixmSy whom he oopied in ihe pretended 
rerelation of the supreme Tetras; as 
H1PFOLTTU8 sayB, PhUot. Yi. 43 : '0 hk 
JAdpxot fu/io6/u¥09 rbp MdaxoXoy (Va- 
lentinum ac.), &c. Irxn^us also speaks 
of him aa magittri emendcUoremf c. vni. 
We may, therefore, safely claas him 
wiih the immediate followers of Valen- 
tinns, and not with the apoetolical age 
$B Predestinatua has done. 

^ These words bear the appearance 
of having been interpoUted prior to the 
transUbtion ; for the words dw* a&rijf 
that follow, bear relation to fioydios 
that prcoedes the passage, which HiPFO- 
LTTUS omits altogether. ElBewhere he 
demonstrates the Pythagorean origin of 

the Valentinian numerical system, in 
which the decad or Pythagorean r Aecot 
dpi$/ibs was deduoed from the Tetractys. 
Ph. VI. 33 : 5rt di koX ^ TerpaKrin ya^, 
infclf rhv riXttof dpi6ni», Cat h roct vov/' 
rdis rh¥ HiKa, MdffKoiwuf oSrus. Ef 
dp^dfjL€vos dpi0fjL€iv \4y€i ris Hri h, koX 
iiri<l>4p€t dio, iir€tra 6fiol(as rpla, icowrai 
ravra f^' Tp6s Si roiJro»» ^t riocapOj 
(<rrai bfJMltas r6 tBm, SiKa, Tb ydp h, 
81J0, rpla, riaaapa, ybf€rat biKa 6 ri^ 
\€tos dptdfjubs. Oifrus, tfyijol, Kard wdrra 
ifufiifaaro if r€rpaKri>s rV vorjr^v fjuh 
vdba, ri\€tov dptOfibv y€vv^at 5vvr}$€i<rav. 
* iirur^fiov, the cipher, i. e. 6. See 
notc 3, p. 147. Here 3-f-4+6 = i3, and 
«-►4 + 6 + 8+10 = 30. 




MASS. I. xvL 

J-^-i»».!- 6/JLOi(09 aptO/JLovirroDv JjjuLwv ?ft)9 Twv ScKa, j} X aveSei^xOfj, iv ^hiw^ 
d/CTo) /caJ ScKa KOt SwScKa FH. SySoag Kal ScKa^ Ka\ ScoSeKcifj. ^* 
T»jv ovv SooScKaSa, ^ Sia tov FH. toJ ewia-fj/jLov <rvv€a")(9jK€vaiy 
Sia To (Tvv€TraKo\ovQri(ra<Tav [H. (TvveiraKoXovQricrav^ ovt^ 
TO hrlcTfj/uLovy iriOo^ Xcyovcri. Kai Sia tovto ^irepi tov Sco- 
ScKaTOV apiO/JLOV tov <r(f>a\/jLaT09 yevo/ievov, to Trpo^aTov 
airo(TKipTvi<Tav Tre'jr\avrj<rOai'' eTreiSr/ Tr/v air6<TTa<Tiv airo Sta^ 
SeKoiSo^ yeyevrj^rOai (paarKOvari. Tcf avT(S Tpoir^a Ka\ airo Trjq 
StoScKaSo^ a7r6(TTa(Tiv fZ. aTro(TTa<Tavj /ilav Svva/iiv aTro^co^e- 
vai /lavTevovTar koi TavTrjv eivai Trjv yvvaiKa Trjv aTro\€<Ta<rav 
Trjv Spayjxrjv, /cal a^a<Tav XiJj^i/oi/, Ka\ €vpov<rav avTrjv. OiJTO)? 
ovv Kai ^(hri) tov9 apiO/iov^ tovs KaTa\€i(f)6€VTagy cTri /jl€v Trj^ 


Luc. XT. 8. 

Bimiliter 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 quaedam facta fuisset, ovem luxuriatam oberrasse: 
quoniam apostasiam a duodecade factam dicunt. Similiter et a 
duodecade abscedentem unam virtutem perisse divinant: et 
hanc esse mulierem quae perdiderit drachmam, et accenderit 
lucernam, et invenerit eam. Sic igitur et numeros reliquos in 
drachma, qui sunt novem, in ove vero undecim, perplexos sibi- 

^ Without stopping to detail the 
ezplanatioxiB and alterations offered suc- 
oesaively by Gbabe, Masbuet, and 
Sttiren, none of which are satisfactoiy, 
I add that which seems nearer to the 
trath. In the first place the text, as 
oorrected from Hippolttus, runs with 
tolerable accuracy as follows: riju odif 
Sci^€iC(i5a did rh iTlarifiov ffvv€<rxyiK4vai, 
(hiik rb ffvy€iraKo\ov0rj<rav a&r§ t6 M- 
ffij/wVf) xdOos \4yovffi. For the number 
six (hrlffrifioy jSaD) symbolisod the oIko- 
pofda rov irdSovs, because man, the 
oonnterpart of the heavenly Adam, was 
formed on the sixth day of creation, 
and Chriflt suffered on the sixth day of 
the week, and at the sixth hour of the 
day Christ was nailed to the cross, and 
ihe name Jesus, implying the suffering 

Manhood, conBiBts of six Greek letto^ 
pp. 140, 145, 146. Since, therefore, the 
even digits, up to the hrlarifiay /3aO, i. e. 
2, 4, 6, 8um twdve, therefore twelye 
was called that, which was Bymbolised 
80 dearly, as they said, by tbe cipher 6, 
and bore the character of Passion. 

' T€pl rhv Hio^iKarov, The tr^fdXfUL 
of the last of the twelve JEoub, deve- 
loped by Anthropos and Ecclesia, caused 
the passion of Enthymesis. rd irfth^aT» 
must here be restricted to Sophia^ the 
prototypal lost sheep. At the dose of 
this period, HiFFOLTTns ceaoeo for a 
few sentences to transcribe, and gives 
the subetance in words that are still 
simiUr to those of Ibkv JSUS. 

' dd. M, Of ten piecet of sflTer 
one was lost, aad nine left. 



L 52. 


SpayjAfi^ T0U9 ivvia^ 'ctJ Sl tov irpofiaTOV tov^ evScKa ^''''^' Q^tLi^xm,^ 
ir\€KOfJL€vov9 aWiiXoi^ tov tiiov evevfjKOVTaevvca tiktciv apiOfJLov ^*"^^^^**^ 
iirei evvaKi^ to, evScKa evevrjKOVTaevvea ylveTai. Ato koI t6 
^afiijv TOVTOv Xiyovcriv e-^^eiv tov apiOfiov. 

2. OvK oKvrfcroD Si croi Kal aWwg i^rjyovfiivwv avTWv 
airayyetXaiy Iva iravTa^^^oOev KaTavotfa-vi^ tov Kapirov avTwv. 
To yap (TTOiyeiov to 17 orvv fiev fffp. H. deest fJievj tS hria^iifKp 
oySoaSa etvai OiXovcriv, airo tov irpcoTOV oySoov Keifievov 
TOTTov fH, airo tov A oySoca Kcifievov TOirtjfy eiTa TraXtv 
avev Tov hrta-iifJLOv y^rj^jyl^ovTe^ tov aptdfiov avTSov tZv 
frTOfyemVy Ka\ eTrta-vvOevTeg TH. avvTtOevTeg] fJiiy^pi tov tj, 
Trjv TptaxovTaSa iirtSetKvvovartv, ^Ap^afievo^ yap TH. T19J 
n. airo tov aX<f)ay Kat TeXevTcov etV t6 rj tw apt6fi£ fH. t6v 
aptdfi6vl Tcov <rTOij(€/o)j/, vire^atpovfjLevo^ Se t6 iirta-rifiovy Ka\ 
iirtavvTtdet^ Trjv iirav^ria^tv tSov ypafifiaTfav, evprfo^et tov 
tS>v TptoKOVTa aptOfiov. ^TAiyjpt yap tov ^Q re'J arofj^etov 

metipsis, xcix numerum generare: quoniam novies ^undeni 
xcix iiant. Quapropter et Amen hunc habere dicunt nume- 

2. Non pigritabor autem tibi et aliter eos interpretantes 
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 numeros] [/. numerum] literarum, abstrahens autem 
episemum, et insuper conjungens inorementum literarum, in- 
veniet tricenarium numerum. Usque enim ad E literam, xv 

^ hrX hk Tov irpopdroVf ihe loet sheep 
of Valentinus, not of S. Luke. Sophia 
hftTing strayed from her twelve co-ordi- 
nates, left eleren in the Pleroma. 

' iLfi.-fyf. The letters of which sum 
{f +40 + 8 + 50)399. The idea is bor- 
rowed from the Jewish Cabbala» in 
which the same word is observed to 
snm, Jehovah Adonai, ts 91. nDIISHI 

»nK nin^ intDC^ pn ^^3 vc\m \x^ 

.'\ys ofnmilarekaraeteriiAMXSfWkieh 

9uma the two namtt Jehoyah Adonai. 
Seph. Zeniutha, a compendium of the 
CabbaUy iii. 19, 6. 

* HiFFOLYTUS omitfl the following 
computation as far as the wordB rpidr 
Kom-a alujyup. This may have been the 
result of error in transcribing, owing to 
the somewhat similar conclusion of the 
preoeding clause, rpidKoma dpiOfJi^, 
Ju8t as in the Clkbmont MS. the words 
appotitui eis in the translation, have 




^J*-j^-^*«.*- xei/Te/ca/^eica ylvovrar cireiTa TrpoarTeOeh avroh o tZv ^*"^" J^ 

apiO/JLO^, p Kai K aTrereXecre* irpoareXueDV tovtoi^ to ly, o ^* 

ecTTiv o<CTa), t^j/ OavfxatriwTaTriv TpiaKOVTaSa aveirXiipware. 

KaJ evT^Qcv aTToSeiKvuova-i t^v oySoaSa fivjTepa tSv Tpia" 

KOVTa Aiwvwv, 'E-Trel ovv ac TpiaxovTa FH. t£i' TpiHv^ Svva- 

jULeoDV !]ViOTai 6 tS>v X api6/uL09, Tpei^ fZ. Tphj avTO^ yevo/Jievo^ 

Ta €V€v^KOVTa eTToifjfre' Tpei^ TH. Tphj yap TpiaKOVTa evev^ 

KOVTa. KaJ avTfj Se jJ Tpia^ e^' eairrSf a^vvTeOeia^ay evvea 

eyevvTia^ev, DvTwg 1 oej i/ o^yooap tov t(jdv evvea irap avTOi^ 

FH. evei/ijicorra ei^i^ea direK, ap,j aTreKvrja-ev apiOfiov. KaJ exei 

o SwSeKaTO^ Aiiv aTrocrraff icaTe\e£\|/'€ tovv avto evSeKa, 

/caTaXXj/Xoi/ Xeyovai tov tvttov twv ypa/jL/jLaT<av Ttp o*j^i;/iaT« 

Tov ^Xoyov Keia^Oar evSeKaTOv yap twv ypa/ifiaTWv KeiTai 

FH. icero^0ail To X, o ea-Tiv api6/j.09 twv TpioKovTa^ Ka\ KaT 

eiKova Keia^ai t$9 avco oiKOVO/j.ias" eireiSri ^aTro toS aX<^, 

fiuDt : post deinde appositus eis vii numerus, ii et xx perficit. 
Cum autem appositum est eis H, quod est viii, admirabilem 
triacontadcm adimplevit. Et hinc ostendunt Ogdoadem matrem 
triginta ^onum. 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. £t quoniam duodecimus JSon absistens 
reliquit sursum xi, consequenter dicunt typum literarum in figura 
Logi positum esse : (Undecimam enim in literis 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. 

^ has been copied by mistake for 
€, some accidental mark perhaps having 
given to the Yowel the appearance of 
the consonant. 

' The CLBRifONT, Ab. and MxBO. ii. 
MSS. have undecies novem, Ebabm. 
and Gallas. have the same; Pass. 
and Voss MSS. novifs undeni. 

^ It has bccn proposed and allowed 
by Grabb and Massdet that X' should 
be substitutcd for \6yov. But this word 
means hero compvtum ; and tho sensc of 

the passage will then be, Thei/ my that 
the potiiion of the Usttcrt i» a true co-^yrdi- 
naU of the melhod of thcir calculation. 
The Latin transUtion Loffi is altogether 
unsuitablc. Hipfolttub is suggestive ; 
after mentioning the aberration of the 
lost ^on, he proceeds — icardXXiyXoir Koi 
TovTO. *0 7A/) TtJrof rwr y/>apLft4rw 
hiJbdaKtc MiKaros yiip, Jt.r.X. Would 
r6irof make a more complete sense both 
in Ibbn£US and Hippolttus? 

* 6.Td rov &.f i.e. the sum of the 
Greek numeral letters from a to X iu- 
dusive, omitting the hrlmi/ijov f, is 99. 



X(opi9 Tov eTTKr^iuLoUy avTwu tS>v ypaix/xaTtav 6 apiOfioq ewy J}^,^- **• *• 
Tov X (TvvTiOifievo^ KaTa Ttjv irapav^fi<riv tZv ypa/jL/xaTCov arvv ^^^\^- *^ 
avT(p T(p X, Tov tZv €V€V9jK0VTa€vv€a 7roi€iTai apiOjJLov. Oti 

oe To X cvScKaTOv ov ^\l, ev cvS^kclt^p ov totto)"] t^ tcl^ci 

cTTi Trjv Tov ofJLoiov ^avTOv [H. oiJtwJ . #caT5X0€ ^^Tfjartv, 7i/a 
avairXripdxTri tov ScoScKaTOV apid/jLov, KOi €vpov avTOV eTrXfi" 
piQri, (jyavcpov etvai e^ avTOv tov a")(^juLaTO^ tov aTOi^^lov. 
To yap X £(nr€p eirl t^v tov o/jloIov avT(p XfiTtitrtv Trapa" 

y€VO/l€VOVy KOt €Vp0V, KOt €£? CaVTOV dpiTatTaV aVTOVy Tfiv ToO 

SioS^KaTOv av€Tr\iip(acr€ ^dpav, tov M crTOf^^^tov €k Svo A 
avyK€i/jL€vov, Ato Ka\ (f)€vy€tv avTOv [H. aiJTOvpl Sta T^y 
yvdfr^ta^ Tfiv tcov (p6 [H. €V€v^KovTa ivvia^ '^^dpav, TovT€<rTi 
To v(rT€pri/iay tvttov apt(rT€paq yetpov (i€TaSt(0K€iv Se to €V, 
o 7rpo(rT€0€v T0?9 €V€vriKOVTa€VV€ay ^€£9 Triv S^^tav avTOV [L 
avTOv^~^ \€ipa /JLeTea-Ttjare. 

rum numerua usque ad A compositus, secundum augmentum 
literarum cum ipso A, xc et ix facit numerum. Quoniam 
autem A, quae est undecimo loco in ordine, ad siniilis ^sul 
descendit inquisitionem, ut impleret xii numerum, et cum inve- 
nisset eum, adimpleta est, mauifestum esse ex ipsa figuratione 
literse. A enim quasi ad sui similis inquisitionem adveniens, et 
inveniens, et in semet rapiens ipsum, duodecimi adimplevit 
locum, M litera ex duobus Lambdis AA consistente. Quaprop- 
ter et fugere eos per agnitionem xcix locum, hoc est deminora- 
tionem, typum siuistne manus : sectari autem unum, quod 
additum super xcix in dexteram eos manum transtulit. 

^ The reading proposed within the 
bnokets is suggested by a comparison 
of ihe translfttion with the text of 
HnrOLTTUSy which haa iy ZtKdrt^ Ktl" 

< a^0 ifl the reading of HiPFOLT- 
TUB, for which perhape the translator 
read airQp ; the ChEiOL, Abund. and 
other MSS. having eorum in the Latin. 

* c/t r^ d€^ihv, Mabsuet tran- 
BcribeB^ biit omits to acknowledge hia 
obligation to Gbabb for the following 
note: — "SinutrtB digUU vtebarUwr Ve- 
teret, iU ef^rum gettUms uegue ad 99 

VOL. I. 

numerarent; cerUum vero et reHquoM 
centuriaa dexteras gestibue eoeprim^ebant : 
unguem aciUcet indi(dt in medio fyentei 
artu poUuns centum dabanU JuvBNALiSy 
Sat. 10. Atque suos jam dextera oom- 
putat annos. Fbokto Duc. Similiter, 
ut ex EccUnaeticia Scriptorihua hune 
locum eocplicem, SiDONius Apollinabis, 
Lib. IX. Epist. 9, ad Fauetum, in fine 
ecribU : Quandoquidem tuos annoe jam 
dextera numeraverity id estjam 100 an- 
num attigisti, vel superatti. Nam tU Cas- 
BIANUB CoUat. 24, cap. 26, ait : — Cente- 
narius numerus de sinistra transfertur 




'jp.Lix.a 3. 2v jULep Tavra Siep^^^ofjievo^, ayaTTffTe^ €u otSa oTi 

3. yeAatreig iroWa Tfjv TOiavTtjv aimav oifjaria-oipov /iioopiav, 
"A^ioi Se irevQov^ oi TijXiKavTfjv Ocoa-efieiav, Ka\ to fJLeyeOo^ 
TfJ9 aXrjOeia^ \J' aXtjOcoi^ app^TOV SvvajjLca)^, Koi ray Toa^avTa^ 
oiKovo/Jiiag Tov tfeovy oia tov aA(pay Kai tov prjTay Kai 61 
aptO/uLZv ovTw^ y^v)(pS)g Ka\ fie/Siaa^fJiiva)^ StaavpovTe^, Otroi 
Se a(f)i(rTavTat Trj9 ^EKKXrjcriag, koi tovtoi^ toi^ ypaiSetri 
/j,v6oi9 TreidovTaif a\fj6S>9 avTOKaTaKpiToi, Ov9 6 TlavXog 
eyKeXevcTai rj/xlv /xeTO, /liav koi SevTepav vovOetriav Trapai^ 
Tei(r6ai. ^lcoavvtj^ Se 6 tov lS.vpiov /ia6fjTij9 eireTeive Ttjv 
KaTaSiKfjv avToivy /ifjSe '^aipeiv avT0i9 v(f>* fj/iS)v Xeyear^ai 
fiovXfj^ei^. 'O yap Xey^ov avTOig, <f>fja-\j yaipeiVj Kotv(ov€i Toh 

3. Tu quidem haec pertransiens, dilectissime, optime scio 
quoniam ridebis multum tantam illorum in turaore sapientem 
stultitiam. Sunt autem digni planctu, qui tantam Dei religio- 
nem et magnitudinem vere inenarrabilis virtutis, et tantas dis- 
positiones Dei per A et B, et per numeros tam frigidos, et vi 
extortos enunciant. Quotquot autem absistunt ab Ecclesia, et 
iis anilibus fabulis assentiunt, vere a semetipsis sunt damnati. 
Quos Paulus jubet nobis post primam et secundam correptionem 
demiare. Johannes enim Domini discipulus superextendit dam- 
nationem in eos, neque Ave a nobis eis dici volens : Qui enim 
dicity inquit, eis Ave^ cammunicat operibus ipsorum nequimmis. 

nt. tu. 10. 

t Joh. 11. 

in dexteram, et licet eandem in suppu- 
tatione digitonim figuram tenere videa- 
tur, nimium tamen quantitatis mag- 
nitudine supercrescit." There is a 
mixture, howevcr, of Heathen and Rab- 
binical conceit ; for the Jews imagined 
a right and a lefb sotd ; the latter merely 
animal, the former Bpiritual : — e.g. the 

MUcellany Bnn lD1p7^ quotes from the 

Cabbaliatic book ZoA«r,— DIK «na3K^3 

i^KtDBio nnKi w^D^o nn« ninn >^\y 
a^nan rm^\> nocra np^» w^on 
^KDcni D^^n not5^3 vd«3 na^i 
rhv n^n k^w ini«i n^n k^d^ np"» 
vix^m ny y^rwh ^id^ hm k^i n^i 

Whtm, the Jirtt .'1i1 \>V «|ini1 D^K 
Mcm VKU created he detcetided in the 

likeness of the heavenly (cf. {V^V DIK 
note 1, p. 1 34), and there desctnded teiik 
him two spirits, one on his right, the 
other on his l^fi. That on the right woi 
caUed the holy soul, aa U is written, 
And he breathed into his nostriLi Uie 
breath (soul) of life. And thal 0» the 
left is caUed the animal soul ; iH moved 
up and down, and could not rett taUil 
man /lad sinned, and suddenLy, &c. We 
have here clearly the distinction of the 
spiritual seed of Achamothy and the 
animal soul of Demiurge. Hie right 
and the left immaterial substance. Tlie 
notion may be traoed back to PUto'8 
cosmogonical aocount of the mundane 
Boul in the l^jTueus. See Pref. 

^ The translator indioatet Miialro- 
^v to have been in his copy. 



♦ 'S 


ovK HcTTi yap^l'^^^^^1 


€pyoi9 avTwv T019 Trovfjpoi^. KaJ 

'Xaipeiv TOi^ cKrefiea-i, \eyei K.vpi09, ^Aarefieig Se vTrep iraa-av 
aa-efieiav ovTOiy 01 tov iroi^jTijv ovpavov Ka\ ytjg /xovov Oeov 
iravTOKpaTOpa^ virep ov aWo^ Qeo9 ovk ea^iVy e^ varTepii^ 
/jLaTO^, Ka\ avTOv e^ aWov varTepi^/jLaTO^ yeyovoTog, Trpo-' 
/SefiXtja^Oai XeyovTe^' coa^e KaT avTOv^ elvai avTOV Trpo^oXijv 
^TpiTOv v(rT€pyjuLaT09' *Jiv yvoojJL9jv ovtw^ ^ KaTacfyva-i^aravTa^i Kai 
KaTaOejJLaTia^avTa^i Seov iroppo) ttov /JLaKpav (pvyeiv ott' avTwVf 
KOt Jj TrXeov Sua^yyplXpvTai^ Ka\ ')(aipovariv eTri T019 Trapevprj^ 
fiaa^iv avTwv, TavTfj /laXKov eiSevai irXeov avTOvg evepyeiarOai 
vTTo t59 oySoaSog tS>v Trovfjpcov irvev/iaTwv' KaOairep 01 ei^ 
L80. ippeviTtSa SiaOea^iv e/nrearovTe^^ J TrXeov yeXZcri^ /cai lar-^veiv 
SoKOvariv^ koi cw? vyialvovTe^ iravTa TrpaTTOvariy evia Se xal 

Et merito : Non enim eat gaudere impiiSi dicit Dominus. Impii g£^^ 
autem super omnem impietatem hi sunt, qui factorem coeli et ^- c^. 
terr», unum Deum omnipotentem, euper quem alius Deus non ^* **^' ^ 
est, ex Labe, et ipsa ex altera Labe facta, emissum dicunt : et 
sic jam secundum eos esse eum emissionem tertis Labis. Quam 
sententiam digne exsufflantes et catathematizantes, oportet 
porro alicubi et longe fugere ab eis: et quanto plus hseo 
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 onmia 

^ Tplrou iKTTep^fiarot. Demiurgus 
was ihe produce of the abortive conver- 
sioTi of the abortive passion of Acha- 
moth, who was herself the abortive iflsue 
of Sophia. 

' Ab in baptism evil spirits were ex- 
orcised and driven forth by ministerial 
tx-tufflation ; a custom formerly of uni- 
veisal observation, as Gennadius says, 
dt Dogm. Ecd. 31 : Cum tivt parvidi 
tive juvene» ad regenerationis veniunt 
$acrainentum, non prius foniem vitoi 
adeant, quam exarcitmit et ex-sufflatUm' 
ibut clericorum tpiritus ab eis immundu» 
ahifjatur. So alAo Gtr. Hiebos. in 
Catech. Pra^. § 5 : icdi' ifiipwrrie^t kHv 
iwtofiKur$is ffurripla aoi rb irpdyfJM p6fu- 

aw eti^ai. The origin of tho practice is 
best expressed in the following rubric 
and commencement of one of the pray- 
ers in the Syrian Order of Baptism : — 


ViL^pO wicno, 1 Sn\A^ 

Imufflat in aquas trihus vicibus. 

Trinitas, da ipsis Doinine, sanctum 
illum afflatum tuum, quem unicus FHius 
tuus insufflavit in sanctm discipulos tuos. 
Skveri Patr. Rit. 



o^i^**iii^2 vTrep To iyialveiv, ravTif fxakXov kcucZs ejfovrri* 'OyitOiW ^c 
''^^3/ *^'' ica} oStoi, ^ juLaXXov vTrep^ppoveiv SoKova-iy koi ^eKvevpil^ova-iv^^ 
eavTOv^, virepTOva TO^eJoiTey, TavTtj julSWov ov a^axppovova^tv, 
^E^eXOov yap to axaOapTOv Trvevfia t59 ayvola^ \j. ai^o/ayj, 
eireiTa ^''j^oXaCpvTa^ avTOv^y ov GeoJ, cxXXa Koa^juLiKat^ ^wi' 
a^eartv evpbvy TrpoanrapaXaPov cTcpa irvevfxaTa eirra irovpj^ 
poTcpa eavTOv, Ka\ yavvHaav avrZv t^i/ yvdjjLfjv, iy Svvajjiivcov 

TCL VTTCp TOV OcOV €VVO€tVy KOt eTTtTTjSetOV €t9 ^ VTr€p€KKpOV(rtV 

KaTaaK^vaaaVy Tfjv oySoaSa t^? avota^ tHov TrovrjpZv TTvevjAaToov 
eiV avTOv^ iv^BrjKtaae, 

K.€(f). t\ 

QueiiiadiJiodum conversatimem secundum Jiguram ejus, 
qui apud eos Pleroma, exponuiU factam. 

BOYAOMAI Se a-oi Kat iy avTfjv Tfjv KTiatv KaT ctKova 
Twv aopaTwv vtto tov Srjjitovpyov, if ayvoovvTO^ ciJtov, 
KaT^a^KevaaQat Sta t?? ^rjTpo^ Xeyova^t, StrjyijaraarOat. Tlporrov Om, 
juLcv TCL ^Tcaaapa orTOfxeta (f>act, irvp^ vStap, yrjv, acpa, ctKova^ 

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, 
Mau.xii.4& tanto magis non sapiunt. Exiens enim immundus spiritus igno- 
rantise, dein vacantes eos non Deo, sed mundialibus quaestioni- 
bus inveniens, assumens alios spiritus septem nequiores semet- 
ipso, et infatuans illorum sententiam, quasi possint qu» sunt 
super Deum adinvenire, et aptabiliter in exelusionem compositam 
Ogdoadem ignorantiae nequissimorum spirituum in eos deposuit. 

CAP. X. 

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 aerem, imaginem 

^ iKvcvpi^vaw iavToifs, oxhaust their gony — 6 8e6f h fiivtfi Oifupot ix rvp^ 

Btrength. jceU yijs difHts re rb rov Tdm-os ihi/u- 

■ inriKKpovcuf ifl the conjecture of o6prfn<r€ <rwfia. HiPP. Phil, vi. a8. 

BiLLias. See also p. 118, n. 2. And hence the Gnofltics borrowed thar 

' So in the Pythagorean cosmo- notion of a fieiy Demiurge, presiding 




« MAS&LzTii. 

^^ Ta9 T€ ivepyela^ avTwv avvapiOfiovfjLevag, olov Ocpfxov re Kai 
^yyjpovy ^fjpov tc koi iypov, aKpi/Sw^ e^eiKOvllCeiv Trjv oySodSa' 
^e^ ?9 ScKa Svva/UL€ig ovtoo^ KaTapiOjJLovcriv eirTa fikv crw/ULaTtKa 
KVK\o€iSrii a Kal ovpavovf KaXovatv cireiTa tov ir€pi€KTiKov 

.81. avTZv kvkXov^ 8v Kal oySoov ovpavov ovo/uLa^ovcri' irpog Se 
TOVTOi9 !j\i6v Te KOi (TeXfjvrjv. TiavTa SeKa ovTa Tov apiOjuLoVf 
eiKova^ Xeyovortv eivai TtJ9 aopaTOv SeKaSo^y t?? oltto A.6yov 

^95. icat ZcD^f irpoeKQovcrrj^. T^i/ Se ScoSeKaSa fxrjvvecrOat Sta toS 
^coStaKov Tov KaKovjJLevov kvkXov. Ta yap SwSeKa ^dSta 
(pavepicTaTa tpjv tov ^AvOptairov koi t?9 'E/cicXj7(r/a9 QvyaTepa 
SoDScKaSa (TKtaypa^peiv Xeyovci. Kal eTrei ^ avTeire^ev-xOtj^ 

emissam esse superioris quaternationis : et operationes eorum 
cum eis annumeratas, id est, calidum et frigidum, humectum et 
aridum, diligenter imaginare Ogdoadem, ex qua deoem virtutes 
flic enumerant : septem quidem corporea circumlata, quae etiam 
coelos vocant : post deinde continentem eos circulum, quem 
octavum coelum vocant, post deinde solem et lunam. Hsec cum 
sint decem numero, imagines dicunt esse invisibilis decadis ejus, 
quse a Logo et Zoe progressa sit. Duodecadem autem ostendi 
per eum, qui Zodiacus vocatur circulus. xii enim signa mani- 
festissime Hominis et Ecclesise filiam duodecadem, quasi per 
quandam umbram pinxisse dicunt. Et e contrario superjunctum. 

over a material system of the seven 
heayens, fire being the moAt active 
agent in creation: (im Si rvptidrfi ij 

yffvx"^ oiwioj 32 and, Tdvraw 

ifffav yipcalt ierw drd wvpds. 17 

inrtpdpia Si r^ vXrjs H iari Srjfuovpy6s. 
Ptthagoras in the same waj imagined 
two ialfUM^es, the one eartby, the other 
heavenly ; rbv di oipiinjWf irvp iiirex» 
rov dipoSf Ocppuov koX ^/nfjcp^. HlFP. 
Philo». L T. HvOay. 

^ Either i^rjs, in contirmation, as the 
editions print, or i^ ^s (sc. iyJhdSos) 
as the tranalator read; and seeing 
that the seven heavens were oonai- 
dered to derive their substance and 
their properties from the lower ogdoad, 
the reading may be adopted. 

' With the exception of the other 
word iLV€^€^0rjs, the text of Hiffolttub 
ifl much to be preferred, and agreee al- 
most literally with the veraion ; the 
passage may be rendered, And since the 
highest heavtn hearing upon the very 
tphere {of the eeven heavens) has heen 
linked wiih the moet rapid precestion qf 
the whole etjstem, ae a check, and balane- 
ing that wwiftnese with iU own gravitt/, 
90 thai it completes the cycle from sign to 
sign in thirty years; they say thai this 
is an image of Horus encircling thevr 
ihirty-named mother. d»a(popii, as an 
astronomical term, is to be preferred to 
^pd a burthen, which cannot be said 
to have velocity per se ; but I do not 
profees to give the calculation upon 



MASS. I xvii. 

oR?i* ?v ^^^'> '^hv '^^^ o\(av (^opav wKvraTtjv vTrap^^^oxxraVj ovirep 6 Hto* 
yjpovo^ TH. KaJ erel oi/e^ei/j(0j;, ^i/cri, tj? twi' oXtcv ava^popa'^'^ 
ioKVTaTij vTrapypixrri 6 virepOcv ovpavosi\ 6 Trpog avrfS Ttu 

KVT€t fiapvV(i)Vy Ka\ aVT lTa\aVT€VU>V TrjV €K€lV(aV OOKVTfJTa T? 

iavTov PpaSvTtJTt, wcrTC avTov cv TptaKovra €T€ari Trjv ircpt^ 
oSov airo (rfjjuLclov €7r\ (rfj/uL€iov 7rot€i(r6aty ^tKova Xiyovcrt 
avTov Tov Opov Tov Trjv ^ TptaKOVTcovviuiov Mi/Tejoa avTZv ir€pt' 
e^xovTO^» Trjv (reXi^vfjv t€ iraXtv caxrrrj^ ovpavov ^ €/j.Tr€pte)(ojii€Vfjv 
TptaKOVTa vjiJi€patiy Sta tS>v fjfi^pZv tov aptOfiov tZv Tpta- 

tOOVCDV ^€KTVTrOVV, iVa* TOV rjKtOV 0€ €V 0€Ka0VO /ULfJtrt 
ir€pt€^6fl€V0V [7. '7r€pt€p')(.jf KOl TepfiaTtCpVTa TrjV KVKXtKfJV 

inquiunt, universorum oneri, cum sit velocissimum, quod superpo- 
situm est coelum, qui [quod] ad ipsam concavationem aggravat, 
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 
coelum circumeuntem xxx diebus, per dies numenim xxx 
^onum 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 
ycars* period, or cycle of the golden 
number, had been calculated by the 
Athenian astronomer Meton, six hnn- 
dred years before, although it was not 
applied to ecclesiastical purposes be- 
fore the Council of Nice, when EusE- 
BIDS corrected the sixteen years' cycle of 
HiPPOLTTUS, which was faulty. So S. 
Jebome says of Hippolttus — Sedecim 
annorum circulumf qu€m Grceci iKKcu- 
ieKaerrjplda vocant, reperU; d Eutehio, 
qui mper eodem Paacha canonem decem 
et novem annorum circulum, id ett hn^ea- 
KatdeKaerripiBa composui/f occanonem de- 
dit. These facts are mentioned, that 
one occasion of misconception may be eli- 
minated. Possibly it was imagined that 
the equinoctial preccssion moved at the 
rate of a degree in the year, and passed 

through an entire sign in thirty yearB, 
The I/atin vcrsion oneri shews that dya 
0o/>^ preserves the correct construction 

^ It may be observed that numbers, 
whether they were cardinal or ordi 
nal, were expressed in MSS. by their 
proper numerical letters ; ainoe, there- 
fore the translator has trigesimnm nomir 
niff it would seem that his copy had X' 
MfJMTos, instead of X' tiiyvfjLoiff a name 
given here to Sophia, the thirticth iEon, 
to identify her more clearly with the 
cycle of thirty years. 

' Lej. ifiirepiepxofUinfi', 

• iKTinroGif is the conjecture of Pl- 
TAVIUS, and it corresponds with the 
Latin. But the testimony of MSS. is 
in favour of iKTVTov(rtf which is only a 
Btep perhaps towards the true reading 
preaerved by Hippolttus, iKTvrovcop, 
'AiroKaTdorafftv, the 8un*8 retum io any 
particular point in the ecliptio. 



HASS.L xtU. 

^g- avTov airoKaTacrracriVy Sia tHv SwSexa /ULfivwv Ttjv ScoSeKaTfjv an^i^'^* 
^****" TH. ScoSeKdSaj (pavepav iroietv. Tay Se fH. Kai avTa^ Se Ta^'] 
ifncpa^ * ScKaSvo i>pZv to ixeTpov ej^oiJcra?, Tinrov Tvj^ ^ (^aeivrii 
SwSeKaSo^ elvai. 'AWa fiiiv Ka\ T9jv wpav (paarly t6 ScoScKaTOV 
Tfj^ fifxipa^y €K TpiaKOVTa fioipHv K€KO(rjuL>j(rdai Sia Trjv ctKova 
Tfj^ TptaKOVTaSo^' KaJ avTOv Se tov l^coStaKOv kvkXov Ttjv 
7reptfjL€Tpov clvai juLotpZv TptoKOclcDv i^i^KOVTa' €Ka(TTOv yap 
l^wSiov juLotpa^ €j(e£ [H. ex«i''] Tpt(XK0VTa. Ovtod^ Se Ka\ Sta 
Tov kvkXov Tfjv ctKOva Tfji arvva(f>€ta9 tZv SdScKa irpoi to 
TpicLKovTa T€Tfipri(r6ai Xiyovtrtv. ''Et* fiiiv Koi, Ttjv yrjv eU 

per duodecim menses duodecadem manifeetare. £t ipsoB autem 
dies duodecim horarum mensuram habentes, typum non appa- 
rentis duodecadis esse. Sed et horam dicunt, quod est duode- 
cimum diei, ex triginta partibus adomatam 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, qusD sunt duodecim, ad xxx custoditam dicunt. Adhuc 
etiam et terram in xii ^dimata divisam dicentes, et in unoquoque 

^ h(KaZ6o {bpwv. In our syBtem the 
equinoctialcircle, comprinng^^odcgrees, 
and subdivided by 14, gives 15 astrono- 
mical degrees to each hoar. The an- 
dents divided it by 11, and asaigned 
30 deg. to each double hour. See the 
notes of Grabb and Massuet, who fol- 
low Petavius in Epiphan. Among the 
Romans the length of the hours variecl 
according to the length of the day ; the 
only deiinition of a day in the twelve 
tablee was the rising and setting of the 
Bun, Plikt, JT. N. vn. 60; and the 
period of light was divided into twelve 
equal portions. Hence the hara cBdiva 
of Mabtial, Epigr. xil. i, and hibema 
of Plautus, Pteud. v. ii. 10. Scipio 
having introduced the depsydra, Plint 
■aySy PrimuB aqwi divisit hora» ceque 
ftocttMm ac dierum. (ibid.) It is with 
referenoe to this loose mensuration of 
time, that he says elsewhere of the 
tidef , that they recur paribua inJtervaUie 

reciproei, eenisque aemper horii fum 
cujusque diei aut noctit, aut loci, aed 
CBquinocHalihuB. n. 97. We need not 
be surpriBed therefore at the Marooaaa 
diviflion of the day. 

* HippoLTTUS reads t^ icev^, which 
also makes sense. It should be observed 
that a contrast is drawn between things 
heavenly and invLsible, and the objects 
of human perception ; hence the transla- 
tion non apparentiSf may express, better 
than tho present Greektext, the writer^fl 

* Clitnata, zones parallel with the 
equator, which decrease in breadth as 
they approach the Pole according to 
the increasing length of the longest 
day ; each dimate marking the dif- 
ferunce of half an hour of day. They 
were named by old geographers, after 
the different latitudes, diafiepoijt, dia- 
<n€yp^i, biaXt^aifiplas, diafi/tiaSrjs, diaj^ 



0R?iVv ^^^^*^^ KXijJLara Strjptja-Oai <^a(r#coin"€9, */coJ /ca©' €Ka<rrov KTslfia g « 
Ts. ovvafiiv €K Tcov ovpavwv Kara Kauerov virooe)(OfX€vijVf eoiKora ggJJ^ 
TiKTOvaav T€Kva T^ KaTaTr^/jLTTOvcfi TTiv inroppoiav ovva/jnv, '** 

TVTTOV €tvai Ttj^ S(oS€KaSo9 Ka). tZv T€KVWV aVTfj^ fra^OTUTOV 

Sta/S^fiatovvTat, JIpo9 Se TOVTOtg OcX^travTa (paa-t tov Stjfit' 
ovpyov T?? av(o oySoaSo^ to aircpavTOv, Ka) atdvtovy koi 
aopKTTOVy Ka\ ayjiovov iuit/jLii(ra<r6at, Ka). /t^ SvvtjOcvTa to 
fiovifjLOv avT^9y Kal atStov €KTVTrZ(rat, Sia to Kapirov \adde ex 
H. airroi'] ^Tvat v(rT€p^fiaT09, €£9 ypovov^, Ka\ Katpov^, aptO^ 
fJLOv^ T€ iro\v€T€t^ To atdvtov avTrj^ KaTaT€6€t(r0ai, oiofievov 
^€v T(f TrXjyOei tZv yjp6v(av fitfAii(ra(r6ai avT>J9 to airipavTOv, 
^^VTav6a T€ \€yov(rtv, cK^j^vyovarfig avrov r^y aXi/de/a?, eTriyico- 
\ov6riK€vat TO y^€vSo9' Ka\ Sta tovto KaTa\v(rtv ir^fjpiadevTdov 
tS>v 'xpovcov \aP€tv avTOv to cpyov. 

climate unamquamque virtutem ex coelis secundum demissio- 
nem suficipientem, et similes generantem filios ei virtuti, quae 
demiserit distillationem, typum esse duodecadis et filiorum ejus 
manifestissimum asseverant. Ad hsec autem volentem aiunt 
Demiurgum superioris Ogdoadis interminabile, et setemum, et 
infinitum, et intemporale imitari, et cum non potuisset perseve- 
rabile ejus et perpetuum deformare, ideo quod fructus sit Labis, 
in temporum spatia, et tempora, et numeros multorum annorum 
setemitatem ejus deposuisse, existimantem in multitudine tem- 
pomm imitari ejus interminatum. Hic dicunt, cum effugisset 
eum veritas, subsecutum mendacium : et propter hoo destmc* 
tionem, adimpletis temporibus, accipere ejus opus. 

^ Hie aenae flows so clearly in the 
Greek tbat I am not willing to disturb 
the text by inserting thoae readings 
from HiFPOLTTUS that are also indicated 
by the transhitor. The varicB lectione» 
Bupplied by Hippolttus are KaO* A» 
iKOffTW .... iyh, fiiap iil^afUM .... 
KoX 6/MHt6/i[cv]a rUrowra», The reader 
will observe that the translator had 
icard Kd$€<rtM, though xard KdOeroiff in 
perpendiculumf is preferable ; and that 
t^TodcX* must be understood as referring 

to rV 7^*^* HlFPOLTTUB has xar^ rV 
dir6/}/^aJ' diSvafjup, i.e. Karawefiro^ftrs 
dw. And since both Greek tezts agree 
in the reading of the latter word, they 
are pomibly more correct than the copy 
followed by the Translator. 

*ipTif ir\^e€i r. X' Thus the PUto- 
nisfs direifUa was not abeolute infinity, 
but indefinite duration. So also Abis- 
TOTLE speakB of infinity as a nnmerical 
sum, which, however yast, may stiU re- 
oeiye the addition of more. 


Ked). m. Liai. xi.i. 

r OR I. XT. 1. 


Queniadmodum ea quce sunt in Lege in suum <ra7w- — !!!!!!ll— 

ferunt jigmentum. 

I. KAI nrepi /uL€v Ttjg KTiar€(o^ TOiavTa Xiyovre^y Kaff 
iKaa-Tfjv ijiJ.€pav eTriyevva €KaarT09 avTwVy Kadm SvvaTat^ 
KaivoT^pov. TeXcioy yap ovS^U 6 /x^ ficyaXa yp^cvar/uiaTa irap 
avT0i9 Kapiroipopiitra^. 'E/c Se tS>v irpoipiiTiKcov oara ficTa/JLop' 
(f^al^oua^iVj avayKaiov fitjvva^avTa tov eXeyj^ov avTOt^ hrdy€tv. 
*0 yap McDi/tT^?» ^oor}, apj^ofi^vo^ t^9 KaTO, Trjv KTtmv irpay^ 
fiaTcta^y €v0v^ €v apj^y Tfjv fitjTcpa tHv oXtav eircS^t^^Vy ^tirdv 
^Ev apy^ hrotvja^^v 6 Geoy tov ovpavov koi tvjv y^v. Tiara^apa 
ovv TavTa ovofiaa^a^y Geoi^, Ka\ ap^j^ijVy ovpavov^ Ka\ yfjVy Tfjv 
«.87. ^TCTpaKTvv avTwVy 0)9 avTo\ Xiyova^ty SteTvirwa'^. KaJ tov 
aopaTOV oe Ka\ tov airoKpv^pov airr^? fjLtjvvovTa €tTr€tv' 'H Se 
yrj rjv aopaTO^ Ka\ aKaTaa^Kevaaro^, Tijv SevTcpav TeTpdSay 
yevvtjjULa nrpdTfj^ TCTpdSo^y oSto)? airrov €tprjK€vat OiXovartVy 


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 fruo- 
tificaverit. De propheticis autem quaecunque 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 /edt DetAS eoelum et terram. Quatuor hsec nomi- QeD.i.L 
nans, Deum et principium, coelum et terram, quatemationem 
ipsorum, quemadmodum ipsi dicunt, figuravit. Et invisibile 
autem et absconditum ejus manifestantem dicere : Terra autem oen. 1 1. 
erat invisibUie et incomponta, Secundam autem quaternatio- 
nem, progeniem primse quatemationis, sic eum dixisse volunt, 

^ TerfHucr^. SlHON Magus fint irpdyrvjif cv^la» vo\m koX iCKiidcwy, o^ 

made o6/Kv6t and yij Bynonymous wiih pcu^ koL yrjVf koX r6v jikv dfi/tera 69(a99 

mDs and dX^cia, as Hipfolttub says : iripKiTtiM koI rpwoeuf riji (rvi^oVf Hjv 

rQw M l^ iwdfuiof .... KoXti r^ 6i yijv i^od^eo-^cu. PhUot, VL 13. 




MAS8. 1. 
xvtii. 1. 

SR^i^xv**/* ciiSwcroi' ovofid^ovra koi arKOTog, iv (r^plartv avroig Ka\ 
vScop, Koi TO eiTKpepofJLevov Tw vSaTi ^Trvev/ia. Me0' ^v tjJ^? 
ScKaSo^ fivtijuLOvevovTa (pw^ XeyeiVy Kai fifiepav^ Ka\ vvKTa, 
OTepeayfjLa re, Kai eanrepavy Kai o KaXeiTai Trpm, ^'jp^^ '^^ Ka\cuvi 
OdXacra-av, cri T€ fioTdvtjv, Kal SeKaTw Toirtp ^vXov ovTta 
Se Sia Twv ScKa ovofJLaTonv tov^ SeKa Aicovag fjLefjLfjvvKevai. 
lt19 o€ ovooeKado^ ovtco^ e^eiKOVKTuai irap avTtp tijv ovvafnv 
tjXiov yap Xeyeiv Ka\ creXiivtjv, acTTepa^ re koi Kaipov^, evi" 
avT0V9 T€ Koi K^Tfjy £j(0wx9 Koi epTTeray ireTeiva koi TCTpa" 
iroSa, Orjpla re, Ka\ ^ireTeiva irov toi^ SvoSeKaTOV tov 
av6p<airov, Oi/t«9 vtto tov TrvevfjiaTO^ Tfjv TptaKOVTa rT^o- 
KOVTaSaj Sia Mcoi/crecc)? eip^aOai SiSaa^KOVfriv, 'AXXa fitiv koi 
Tov irXaa^ov avOpooirov KaT eiKOva Trj^ av<a Suvafiew^ ^X^'*' 
ev avT(S TTjv aTro t^? fJna^ irfjyrjv \l, TTfjyTj^ Svvafnv\ 'ISpva^m 
Se TavTa IravTfjvl ev tw KaTa tov eyKe^pdKov TOTrw' a(f> ^f 
airoppeiv ^Svvafjieig Teca^apa^, KaT eiKOva t^9 dvcn TerpdSo^, 

ab}'ssum 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 iirmamentum, et 
vesperam, et quod vocatur mane, et aridam, et mare, adhuc 
etiam et herbam, et decimo loco lignum : sic quoque per decem 
nomina, x ^^onas manifestasse. Duodecadis autem sic forma- 
tam apud eos virtutem : Solem enim dicere, et Lunam, et 
stellas, et tempora, et annos, et cetos, adhuc etiam pisces, 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 eam, qose 
sit ab uno fonte, virtutem. Constitutam autem eam esse in eo» 

^ nyeOfia, The Spirit in this syBtcm 
occupies the third plaoe in the second 
tetrad, and water the last. This again 
was asserted by SiMoy, whofle worda 
are cited by Hipfolttus, ipSo/iij ii . , . 
ii^afus inrdpxovffa iv r^ dircp<£rry 5v- 
wdfi€i, ^J^ris yiyoye xpd Tdm-ujv Ttaif alwvun', 
avTri i<rrl ij ep^ofi^ Svyafui, ire/o2 rji \4y€i 
Miaviriji, Kal iryevfia GeoO iir€<ft4peT0 
iwdvia Tov vdaTOS, Philo8. YI. 14. 

* wap* airrff RC. MfovjeT. 

* BiLLiUB proposes to read M nvc 
TWTOtSf and the necessity is self-evv 
dent. The yerbal BimiUrity suggeBtB 
MKcwa TovTiav. The eye of the writer 
WAS confused by the preceding weTetwd. 

^ iivdfieis Tiaa-apas. That hereticB 
BO terribly afflicted with an diroXi^cMit 
Tov porjTiKov should canoel one of the 
BenBes is not Burprising. The Maroo- 
Bian only foUowed the lead of ihe more 
ancient Ophite, wfao oaII«d Eden tbe 


KaXovfAeva^y Tfiv yuei/ opacriv, rijv Se aKOtjv^ ttjv Se '^p^T^^^^ i\^i' 
oa^ippficriVy Ka\ Trjv TeTapTtjv yeua^iv. T^i/ Se ^OySoaSa (paa^i xviki. 
fXfjvvea^Oai Sia tov avOpwTrov ouTCoy aKoa^ fiev Svo ej^ovTa? 
r^. €)^ovTO^\ Kai Toa-avTag opaa^ei^y cti re oacpptja-et^ Svo, koI 
SnrXriv yevaiv, iriKpov re Ka\ yXvKew^. "OXov Se tov avOpooTrov 
iraa^av Tfjv eiKova r^p TpiaxovTaSo^ ovToog e^eti/ SiSaaKOvaiv 
€V ix€V Tai^ X^P^^ ^'^ '^^^ SaKTv\(ov Tfjv SeKaSa jSao-ra^eiv 
€V o\(p Se T(S a^dfiaTi eiV ScKaSvo fiiXfj Siaipovfxevip Tfjv 
ScoSeKiSa. Aiaipovai Se avTOy Kadairep to ttj^ ^AXfjOela^ x. j «. 
Si^pfjTai irap avToh toi^ fZ. (rS>fia et dele ,1 (rdfiaa-i, Trepi 
ov irpoeiprjKafiev. Ti;i/ re oSv oySoaSa, appvfrov re KOii aopaTOv 
L88. ov(rav, €v T019 <r7r\ay)(yoi9 Kpv^ofievrjv voeicrOai. 

2. HXcoi/ ^e iraKtv tov fieyav dxaaTrjpa iv tj? TCTapTfj 
Twv fjfiepwv yeyovevai Sta tov Tfjg T€TpaSo9 aptOfiov (f}(i(r'' 
K0V(rt, T$9 T€ (rKfjvfj^i TfJ9 VTTO Mwi;(reft)9 KaTaaKeva^rOei^rfjgy 
cu ai^Xai e#c /Svtr^roVy Kat vaKtvOoVy Ka\ 7rop(bvpa^y Ka\ kokkIvov Bxod.nTUi. 
yeyowiaty ttjv avTfjv irap avToh eireSet^av etKova, Toi/ t€ 
Tov UpecDg TroSrjprjy Tea^rapcrt (rTOf^^eiot^ [l. (rrtyptfx XtOcov 

qui sit in cerebro locus, ex ^quo defluant virtutes quatuor 

Becundum imaginem supernse tetradis, quae vocantur, una qui- 

dem visio, altera autem auditus, tertia odoratus, et quarta 

gustatio. Octonationem autem dicunt significari per hominem 

sic : aures quidem duas habentem, et totidem visus, adhuc 

etiam odorationes duas, et duplicem gustationem, amari et 

dulcis. Totum autem hominem omnem imaginem triacontadis 

sic habere docent: in manibus quidem per digitos decadem 

bajuhire : 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 


2. Solem quoque iteinim, qui sit magnum luminare, in 

quarta dierum fieri propter quaternationis numenim dicunt. Exod.xxTi.i, 

Tabemaculi quoque, quod a Moyse compositum est, atria de 

bysso, et hyacintho, et purpura, et coccino facta, eandcm apud 

eos ostenderunt imaginem. Sacerdotis quoque poderem quatuor Exod. xxtul 


brain^ and tbe four rivera the four Mero. ii. MSS. agree in thls reading. 
MDses. H1PPOLTTU8, Pkil. y. 9. Feuabd. fint printed qua after the 

1 The Clxbm., Abund., Voss, and Greek. 


WB I. xL|. TToXvTeXcov KeKO(rfJiijfJL€VOVy Ttjv TerpdSa (rtjfialvetv Siopll^ovTar 
xviiTa. "fo* ^* Tiva TOiavTa KciTai ev Tai^ ypaqxu^, «9 tov toov 
Tearcrdpcov Svvajuieva dycadai apiOjmoVy Sia tjJi' TCTpaKTvv 
avTwv (pa<Ti yeyovevai, T^v Se oySodSa irdXiv SeiKWcrdai 
ovTco^' ev T^ oySori twv ^imepwv ireirKdcrdai Xeyovtriv tov 
avOpcoTTov» IIoTe /uLev yap avTOv t^ €kt9j ^ovKovTat yeyovevai, 
TTOTe Se t5 oySorjj el jul^ tov fxev j^olVcoi/ ei^ tj? cKTy twv 
flixepwv epov(ri 7re7r\d(rdaiy tov Se crapKiKov ev t^ oySoy 0. si 

Cf. X. { 3. Si€(rTa\Tai yap TavTa irap* avToh. "Evtot Se aWov OeXovcrt 
Tov KaT^ eiKova Kat ofJLolwcnv Oeov yeyovoTa ap(r€v66ij\vv 
avOpcoTTOVy Kai tovtov eTvat tov TrvevjuLaTtKov aWov Se tov 
€K T^9 yn^ TT^a^rQevTa. KaJ Tfjv Trj^ Kt/Sorrov Se otKOVo/Juav 
€v Tw KaTaK\v(rfJLw, €V ^ oKToo avOpooTrot StecrdOfjcraVy (bavepi^ 
TttTa (^a^rt Tfjv (ronTriptov oySodSa firivvetv. To airro Se kcu 
Tov AafiiS, oySoov ovTa t^ yeve^rei tHv aSe\<j)(il>v avTOVy 
(rfjfjLalveiv. Et« fJLfjv Ka\ Ttjv TreptTOfirjv, oKTafjfiepov ytvofJLcvfjv, 
t6 TrepiTfAfjfia Tfj9 dv(o oySodSo^ Sfj\ovv. Kai aTrXti^ ocra 

ordinibus lapidum pretiosorum adomatum, quatemationem signi- 
iicare prsefiniunt. Et si qua omnino talia sunt posita in scrip- 
turis, quse quatuor possunt numerum designare, propter quater- 
nationem ipsomm dicunt ^ factum. Octonationem rursus ostendi 
sic : in octavo diemm formatum dicunt hominem. Aliquando 
enim volunt eum sexto die factum, aliquando autem in octavo, 
nisi forte choicum quidem in sexto diemm dicunt formatum, 
camalem autem in octavo : distincta sunt enim haec apud eos. 
Quidam autem et altemm esse volunt qui secundum imaginem 
et similitudinem Dei factus est homo masculo foemineus, et hunc 
esse spiritalem : altemm autem qui ex terra plasmatus sit. Et 

iPetUL». arcae autem dispositionem in cataclysmo, in qua octo homines 
liberati sunt, manifestissime dicunt ogdoadem [adj. salutarem] ostendere. Hoc autem idem et David, cum octavus esset 
genitus inter fratres suos, significare. Adhuc etiam et circum- 

Geii.zTii.i8 cisionem, quae octavo die iit, circumcisionem superioris ogdoa- 
dis manifestare. Et omnino qusecunque inveniuntur in Scripturis 

1 The MSS. agree in reading factum, ever why it ahould not refer to numerum. 

which the translator with no more than Mabsubt has facta, but upon insufi- 

his uBual carelessness of concord, wrote oient groundi. 
for ytywhai, There ia no reason how- 


€vpi(rK€Tai iv tcu^ ypa(pai£f vTrdyecrOat Svvdfieva etg tov oif*/*^*'*» 

»/\^ '»■ 9 \ \ t 0» ^ ^ r^ «-v #% MASS. i. 

aptU/JLOV T(OV 0KT(3Dy TO /JLVCrTTfplOV TIJ^ OyOOaOO^ €KTr\t]pOVV xviiua. 

Xeyovcrtv. 'AXXa Kot Ttjv ScKdSa crvuJiatvea-Oat Sta tZv ScKa 
«• iOvwVy Sv cTnjyyeiXaTO 6 Geoy tw ^Afipaa/jL eU KaTatryctrtv 
Sovvat^ Xeyova^f Koi t^v irepl ^dppav Se otKovofJLiaVy i>^ yuera 
€T9j ScKa StScocrtv airrw Tfjv iavrfj^ SovXfjv "Ayap, Iva e^ 
avT^^ TCKVOTTot^a-fjTat To avTO SfjXovv. KaJ 6 SovXog Se 
^AfipaafjL Tr€iuL(j>d€t9 iirt 'P^ficKKaVy Koi ctti t(S (fypeaTt StSovg 
avTij ylriXXta yjpvtrSiv ^e/ca, Ka\ ot aScXipol avTfj^ KaTiyovTC^ 
avTrjv e-TrJ Si^a fj/xipa^* €TI T€ 'PofioafJL f/. ^l^pofioafij 6 tol 
SiKa (rKtjwTpa Xafi^dviaVy Ka\ rrjq (TKrjvfj^ ai Si^a avXaiat^ Ka\ 
ot CTTvAoi ot d^KaTrfjjfiEtgy Kat ot o€Ka viot laKti^p, €Tri tvjv 
wvrjv Tov (riTOv To TrpSrrov €t^ AtyvwTov Tr€fi(p6ivT€^y KOLi 
oi SiKa 'Attoo-toXoi, of? (f>av€povTat ^uera Tfjv ey^pcrtv 6 
Kvpto^y Tov OcofioL firj irap6vT09y Trjv aopaTOV SteTinrovv 
icaT avTOv^ o€Kaoa. 

3. T^i/ SvoS^KdSa Sc^ Tr€p\ tjv Ka\ to fiva-T^ptov tov 
TTaOov^ Tov v(rT€pfjfjLaTO^ y^yovivaty i^ ov irdOovg Ta )8Xe7ro- 
fi€va KaT^a-K^vda-Oat diXova-tv, iirta-fjfKag Ka\ (bav^pZ^ TravTa^xfi 

obduci posse ad numerum octavum, mysterium ogdoadis 
adimplere dicunt. Sed et decadem significari per decem gentes, ^- ^^- 1^ 
quas promisit Deus AbrahsB in possessionem dare, dicunt : et 
^dispositio quse est secundum Saram, quomodo post decem 
annos dat ei ancillam suam Agar, ut ex ea filium faciat, idem oen. xvi. s. 
significare. Et servus autem Abraham missus ad Rebeccam, 
et super puteum dans ei armillas aureorum decem, et fratres J^***^ 
ejus tenentes eam in dies decem, adhuc etiam Jeroboam, qui \I^;^^J\ 
decem sceptra accepit, et tabemaculi decem atria, et columnaR £^3'^*^^* 
decem cubitorum, et decem filii Jacob ad emptionem tritici ^^ ^,), ^ 
prima vice in ^Egyptum missi, et decem Apostoli, quibus mani- 
festatur post resurrectionem Dominus, cum Thomas non esset ^°** **• **• 
praesens, invisibilem defigurabant secundum eos decadem. 

3. Duodecadem autem, erga quam et mysterium passionis 
Labis fuisse, ex qua passione visibilia fabricata esse volunt, 
signanter et manifestissime positam ubique dicunt : ut duodecim nfl^SirsB. 

^ IHtpotUio. The reading of the ihe sense requires the accusative, which 
Clxrm., Abuhd., Voss, Mxbo. n. But Massubt haa expressed. 



xviil. 4. 

LIB.I. xi.3. KctcrOai Xeyovaip, wg tov^ SwScKa viovg tov 'laicwiS, et «v 
^^^^ '• Kai SexaSvo (^vXaiy Kai to Xoyciov to ttoikiXtov SwSexa 
Xi6ov9 ^XPV, Ka\ T0V9 ^ SdScKa KoiStova^, Ka\ tov9 vtto ^lwvcreayg 
TcOevTag VTTO To opo9 SoiScKa A/flovy, wa-avTwg Se Kal tov^^-^ 
VTTO ^lfjcrov €v Tw TTOTa/uLtfy Ka\ aWov^ €£9 To irepav, xat tov9 
PaaraTovTa^ r^j/ ki^wtov t^9 StaOi^K^^, ica\ tov^ vtto *HX«a 
TcQeifjLevov^ ev Tfj oXoKavTwcret tov fioa^^ovy Kat tov apiOfiov 
Se Twv 'ATroflTToXft)!/* KOt irdvTa aTrXw^ oa^a tov SwScKaTOV 
apiOjULov Staa-w^ei, Ttjv SwScKaSa avTwv yapaxTviptX^tv Xiyova^t. 
Tj}j/ Se TOVTWV irdvTwv evwa^tv ovo/uial^ojuLevtjv TpiaKOVTaSa, Sta 
TfJ9 TptdKOVTa Trrj-^wv to v^^o^ eiri N£e KtjSwTOVy Ka\ Sia 
^ajuLovijX KaTaxXtvavTO^ tov ^aovK iv TOt^ ^TptaKOVTa 

Bxod. xxvui. filios Jacob, ex quibus duodecim quoque tribus, et logion varium 

10. duodecim habens lapides, et duodecim tintinnabula, et eos qui 

Jofciv.3,8.9, a Moyse positi sunt sub monte duodecim lapides, similiter autem 

j(M.iii.i2. et eos qui a Jesu in flumine positi sunt, et alteros qui trans 

31. positi sunt, et portantes arcam testamenti, et eos qui ab Helia 

positi sunt in holocausto vituli, et numerum quoque Apostolorum, 

et omnia omnino qusacunque duodecim numerum custodiunt, 

duodecadem ipsorum significare volunt. Horum autem unitatem 

Gcn. Ti. 15. omnium, quaB vocatur triacontas, per eam arcam, cujus trigiuta 

iBag.iz.s9. cubitis altitudo fuit sub Noe, et per Samuelem declinantem 

^ d(J5e«:a icc&dan^at. Since tbe number 
of these belk is nowhere mentioned in 
Scripturc, and the sarae account ia 
given by JusTiN Marttr, it is most 
probable that the information was ob- 
taincd from the contemporaneoua cus- 
tom of the synagogue. In the DicU. c, 
Trtfph, we read $(65ejca Kc&dwvat i^^dai 
ToO iroBi^povs Tov dpx^^pecus irapc^eBdffdou, 
Twv Sii>S€Ka iiroor. k.t.X. § 42. Comp. 
Grabe'b note. 

' LXX. u)(ret i^ofir^Kom-a dvbpiav. 
The Vulgate corrects thisby the Hebrew, 
Erant enim qucuti triginta viri. Fronto 
Duc. remarks, IIoc notandum est, ut 
hinc coUigamus Ii^enceum, rel hfercticos 
Ulot aliam Grcecam editioncm habuisse, 
in qua ex Hthruso, ut in Vulgala Uge- 
batur. Since however the sccne of the 

Marcosian heresy was chiefly laid in 
Gaul, it is not impossible th&t the num- 
bers should have been taken from one 
of the many fragmentary Latin trans- 
lations mentioned by S. Jerove as 
existing in the Latin Church. Other 
scriptural allusions in the sequel are 
whoUy inaccurate ; thus David hid him- 
self in the field (i Sam. xx. 5) unto the 
third day; and thrce only out of the 
thirtg chi^f men came to David in the 
cave of Adullam (1 Sam. xxiii 13). In 
the first case the error probably arose 
from the substitution of \ for 7^ in the 
latter from careless omission of the 
numeral letter [7] ; dr6 tCow TpidKoirra 
is not more vague than the text. We 
should remember also ihat ihe computa- 
tion is taken from heretios. 


TrpwTOPy Kal Sta Aa/8<d, ore €7ri TpiaKOvra tjfjiepaig iKpvfiero ^^^- ^- «*• 3- 
ev T(p aypZj Ka\ Sia tZv avveKreXQovTtav avT(S eiy to (nrriKaiov xviuf 4!* 
{d. ^\crparj\) Ka\ Sta (rf. tovto) to fxrJKo^ ytvecrdat t?^ dyia^ 
a-Krjvtj^ TptaKOVTa irriywv' Ka\ e? Ttva aWa tcrdptQfia TOVTOt^ 
^ evpta-KOvcrt, Ttjv TptaKOVTdSa avTCov Sta tHov TOtovTiav cTrt- 
SetKVVvat (ptXepiarTOvartv. 

Kei^. tfi\ 

Quemadmodum incognitum omnihus inducere conantur 


^ANATKjMlON tjyrja-djJLfjv irpoa-Oetvat TOvTOtg Ka\ ocra irepi 
Tov YlpoTraTopo^ avTwVy oy ayvooaro^ ^jv T0/9 Traa^t irpo Ttj^ 
To3 ^ptcrTOV irapova-ia^i cKXeyovTC^ ck twv ypaipiov Tretdetv 
iiTf^^etpova^tVf Iv iTrtSet^coa^t tov Ji.vptov rjixS>v aXKov KaTayyeX" 
\ovTa JlaTepa irapa tov TrotrjTfjv TOvSe tov iravTO^' ov, Kad<09 
irpo€(f>aiuL€Vy aa^e^ovvTeg, vcrTcprifiaTO^ Kapirov etvat Xeyova^i. 
ov yovv Trpo(ptjTijv ria^atav etirovTa' laparjK oe /jl€ ovk 
iyvWy Ka\ 6 Xao^ /ul€ ov avvrjK^y Trjv tov aopaTOv IRvOoO 
ayvwa^iav €tprjK€vai /JL^Oap/JLO^ovcrt. KaJ Sta ^Qarje to €tprjix€VOV 

Saul, qui triginta diebus abscondebatur in agro, et per eoBi^^z^ff- 

qui oum eo intraverunt in speluncam, et propter id quod longi- s sam. xxul 
tudo fuerit sancti tabemaculi triginta cubitorum. Et qusecun- j^- 
que alia sequalia numeris his ^nveniuntur, triacontadem ipsorum ^ 
per hujusmodi ostendunt asseverationes. 


N£CB88ABiuM autcm duxi addere iis, et quanta de Propatore 
ipsorum, qui inoognitus erat omnibus ante adventum Christi, 
eligentes de Scripturis suadere contendunt, ut ostendant Domi- 
num nostrum alterum annunciare Patrem prseter fabricatorem 
hujuB universitatis : quem (sicut prsediximus) impie blasphe- 
mantes, Labis fructum esse dicunt. Prophetam igitur Esaiam 
dioentem; Israd me awtem non cognovity et populus m$ fu>nisai.L3. 
ifiUtteani, invisibilis Bythi ignorantiam dixisse coaptant. Et in 

^ It woukl seem tbat eifpUrKmrrti was evpUTKoyrai by the translator, and iifpl- 
wiitteii a primd montf, but was read ffKOvci by the transcriber. 


oi?*/xV'* ^^'^ €(rTLv iv avTOig aXtjOeiay ovSe ejr/yvwcriy Oeov, eiV to 
1. avTO crvvT€iv€iv pia^ovTai. M\.ai, %Jvk eariv o (rvviwVf tj CKlriToov 
Tov Oeov 7rdvT€^ e^cKXivaVj afxa fj^^^jpeiddritrav^ exJ t^p tov 
HvOov ayvoo(Tia9 TaTTOvari. KaJ t6 Sia Mc0uer€a>9 Se eiptjjuLevov' o.i8. 
OvSeU oy^cTai tov OeoVy Ka\ ^iyo-eTai, eh cKeivov e^eiv 
irelQova^i Tfjv avacjyopdv, Tov julcv yap iroifp^v eiriyp-evSofievoi 
VTTO tZv 'TrpocfyfjTcov €oopa<rOai Xeyovcrr to Se, ovSei^ oylrerai n. « 
Tov Oeov, Kal l^i^creTaty Trep] tov aopaTOv /JieyeOov^ Ka\ 
ayvdxTTOv Toh Tracriv, eipfjarOai OeXovcri. KaJ oti /uiev irepi 
Tov aopaTOv iraTpo^ Kai TroirjTOv tZv oXcov eJptjTai t6, 
ovSe)^ oy^€Tat t6v Oeov, Traariv rjfjiiv (jyavepov icmv* oti 
Se ovSc ir€p\ Tov eTri fZ. vttoJ tovtoov irapevivoov/uLcvov l&vOov, 
aXXa ir€p\ tov Arjjunovpyov, koi avTo^ etrriv 6 aopaTO^ ©coy, 
Sei-j^Oi^creTai tov \6yov irpoiovTO^. Kai tov AaviijX Se t6 
avTO TOVTO crrjfxalveiv, ev t£ eirepwTav tov ayyeXov Ta^ 
eiriAvaei^ tcov irapapoKoov, a>9 firj eiooTa* AAAa icai tov 
ayyeXov aTroKpvTrTo/uievov air avTOv to fxeya juLv<mipiov tov 
ISvOov, €i7r€tv avT<S' ^ A.Tr6Tp€ye AavttjX* ovtoi yap ol \6yot 
€/xire(bpayiJi€Voi eicr\v, 'ewy ot (rvvtevTe^ crvvtSxrt, Kai ot \evKo\ 

ote^ir.i. Osee quod dictum est : N^on est in eis veritas, neque agniiio Dei, 

i^Tipfciiv. ^" hoc idem tendere conantur. Et, Kon est inteUiffens aut re- 

^ quirens Deum : Omnes declinaverunt, simul iniUilei fadi sunt, in 

Bythi ignorantia apponunt. Et per Moysen autem dictum; 

Bxod-xxxiiL Nemo mdebU Deum, et vivet; in illum habere suadent relationem. 

Et fabricatorem quidem a prophetis visum dicunt : illud autem 

quod scriptum est, Nemo mdebit Deum et vivet, de invisibili 

magnitudine et incognita omnibus dictum volunt. Et quoniam