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!?o •■V 




L- 0. y '\ 



ILtibrxijs qutnque atibersim; ^mmsi 









TOM. I. 



(ZDantairfgiae : 








In preparing for the Syndics of the Cambridge Uni- 
versity Press this edition of the Works of S. Iren»us, 
it has been deemed adyisable 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 PhilUpps at Middlehill; the' 
second, as the property of the nation, is in the British 
Museum. The result of these coUations 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 convenant with The Clebuokt MS. is an early produc- 

early Earopean MSS. will agree that it tion of the tranntional period. 
is difficult to judge of the period in ' It ends abruptly near the com- 

which writing was executed, hrfore the mencement of V. xxvi. 
tenth oentuiy, but easy OffUr the twelfth. 



l?o ■ V 


0. :> 




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 veiy satisfistctory test of its dose 
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 Irenseus. They have been obtained 
prcBter spem, and were the Editor's reward for searching 
through this noble 'coUection 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 Irenseus, adds strength to the general argument, that 
they were made by a pupil of Irenseus, and more 
probably by •Hippolytus than by any other. These 

* Syr. Fr. v. n. i. Any future editor of the works of Cyril 

* Syr. Fr. zxviii. of Alexandria will find that it teems 
> Hie Nitrian coUection cannot fail with passages and treatises, bearing the 

of becoming better known. The ex- name of the master spirit of the Ephe- 

tracts made for this editiou are as the eine period. 

o&of vp6dpo/un of a promising vintage. * Alithographedfacsimileof threeof 

A valuable f<uciculu$ of Ante-Nicene the more andent Codices that have fur- 

Theology ia to be obtained from this nished extracts will be found after p. xii. 
Bouroe ; and descending to a later period ' See General Indexi HippolytuB, 

it ifl particularly rich in subjects con- ' Ma^iTr^f ^ Elpripalov 6*linr6\vT0t. 

nected with the Nestoriaii oontroverBy. Phot. Bibl, Ck>d. lai. 


quotations indeed will not justify the conjecture that 
Hippolytus was the friend; at whose instance the work 
was written, for the chronology of the two writers 
makes the supposition wholly untenable; Hippolytus 
must have been as young, when the work was written 
c. Hcsreses, as Irenseus was when he heard Polycarp. 
If this work were written before a.d. 190, we know 
that Hippolytus was in his 'vigour a.d. 250, when *he 
wrote against Noetus. He may have received instruc- 
tion therefore from IrenaBus; 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 Irenseus in a subsequent page. 

The appearance of the invaluable work of Hippoly- 
tus rendered it necessary that many of our ideas upon 
the Gnosticising heresies of the first two centuries 
should be readjusted; and that some systematic ac- 
count should be given of the origin and phenomena of 
this remarkable progression of the human intellect; 
^Dr Burton in England; and *Neander, *Beausobre, 
^Matter, and 'Baur upon the continent, have all written 
at great disadvantage, from want of the Ught thrown 
in upon primitive obscurity by the PhilosophuTnma. 
The necessarily limited space that could be devoted 

^ Epipbanitts writing a.d. 375, says /WxP' '^vffTOu koX "SoriTuipwp SiaKa/xpopS' 

th&t NoXTUS beoame heretical about ^cpop, 
130 yean before; oi5 rp6 h-iow irXet- • SafnpUm Leciure. 

hmw^ dXX' c^t xpd xp^^^ f^^ ro&ruy * Oenetische Eniwiekdung de$ Gnaat. 

Uarhp TpidicopTa, xXc(w ^ iKdaffta. ffaer. Syd. 
LYiT. I . " HUAoire de Maniehfe. 

■ 'JIp ^k tA ffi&PTayfMi Karii alpiffetop • Hittoi/re Critique de Gnoatieisme. 

X^' dpX^p irotoifiepop Ao<n0eapodif xal ^ ChristUtche Onosis. 


to the subject in the pre&ce to the present volame, 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 Yoss. 
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 
Yetus 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 
Yatican. Massuet cites various readings from a paper 
MS. of the thirteenth century in the coUection of 
Cardinal Othobon at Eome. This too has perished; 
but it agreed pretty closely with the readings of the 
two Mercer MSS. so frequently quoted by Grabe. 
The marginal notes of Passeratius, made upon his 


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 fer from certain. Some of the cor- 
rections are manifest conjectures. In any case the 
original source of them was never known. The same 
degree of doubt scarcely applies to the readings marked 
by Grabe as Merc. i. and 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 ii. 
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 Irenseus in the 
years 1526, 1528, 1534; and after his death, Stieren 
enumerates as many as seven reprints of the original 
edition between 1545 and 1570, when the edition of 
Gallasius appeared at Geneva, and contained the first 
portions of the original Greek text from Epiphanius. 
It was a great step in advance. In the following year 
Grynaeus put forth an edition of a very different charac- 
ter, having nothing to recommend it. In 1575 Feuar- 
denfs edition appeared, the first of a series of six that 
preceded Grabe in 1702. In Grabe's Oxford Edition 
considerable additions were made both to the Greek 
original, and fragments; and the text was greatly 
improved by a collation of the Arundel MS. with addi- 
tions from the Cod. Voss. Ten years later the Bene- 
dictine edition appeared, similarly enriched with the 



readings of the Clermont copy, and with a few more 
ori^nal fragments. Massuefs three Dissertations also 
are a great acquisition. This edition was reprinted at 
Venice a.d. 1724; the only remarkable addition being 
the Pfaffian fragments, inserted only to be oondemned 
upon the narrowest theological grounds. In every 
respect the Venetian is &x 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 coUation 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 ato^ofj^va, and 
Nitiian^ relics, its merits and defects, is now in the 
reader's hands. 

^ The Syriac Fragment, VH., came traii8latioD> Lib. m. o. rvxi. i6. It ex- 
to hand too late for tbe emendation of emplifies tbe bigb critical value of tbese 
the oorresponding paesage in tbe Latin Syriac MSS. 

*«* It baying been fonnd necessaiy Oriental MSS. of tbe BritiBb Museum, 

to set up tbe Armenian passages^ pp. a like acknowledgment is due, for tbe 

448, 462, in London, tbe Editor retums kindness witb wbicb, as being upon tbe 

bis sincere tbanks to Mr Watta, Temple Bpot, be undertook tbe first rougb reyifie 

Bar, London, for tbe uae of the type of tbe paBsages in queetion, previously 

and BkiUed work of bia compoaitor. to the removal of tbe type to Cam- 

To Dr Rien alBO, Gurator of tbe 


Oct. 5, X857. 







' '*" *^ J ^ ^ 'g I '5 

^ I f J i 1 1 1 1| 1 

1 fe 



t*?^ f* V* ^ 

^^ S ^ § ^ 5 *5 ^ P ^ 

t^ 3 J5 H Ji ^? 3 si 




GsomoiBM, a recurrence to ancient principles^ i. 

Primitiye religioiu belief, ii.— v.; ChaldsAy vi. vii.; ancient PeraiA, viii.— x. 

Zoroaatriau modification, zi. ; not eflsentiaUy Dualistic, xii. xiii. ; Zoroastrian Word, 
ziiL ziv. ; evil relative, and absolute, xiv. xv. ; certain analogies with a 
truer theologj aooounted for, xvi. ; Pernan system neither PolytheiBtic 
nor idolatrooB, xrii. 

Egyptian system, Boon degenerated into Polytheism, xviii. xix. ; Platonic analo- 
giee, XX. — ^xxiiL ; Valentinian analogiee, xxiii. — xxvi. ; Egypt the Bouroe 
of Greek mythology and of Greek civilization, xzvi. — ^xxviii. 

Graek philosophy edectic in its principle, xxviii. ; Pythagoras, Plato, Thales, De- 
mocrituB, reverted to Egypt, xxx. — ^xxxiv. 

Greek physical philosophy, xxxv. — ^xl. ; supplied oertain elementB of GnoBtic 
tenninology^ xl. 

FhiloBopliical yptoffit, xl. xli ; Alexandrian edectidBm aa involving Pythagorean 
viewB, and Pne-Platonic notionB, xlii. — ^xlv. ; variouBly modified by Pla- 
touidsmy xlvi. — ^lii. ; also the inoorporation of Oriental modes of thought, 
lii. ; prindpal ecleotic innovators, liiL 

Jewish Cabbalay oompared with the Zend Avesta.^ Uv. Iv. 

PhOo JudiBUB, Iv. ; religious dement added to philosophy, Ivi. 

Becapitulationy Ivii.— lix. 

71W», philoBophical^ orienta!, and mystical, Ix. — Ixii.; aU combined in PhUo, 
IxiiL ; and to be dealt with as a complex idea, Ixiv. 

Simon Magus, the first Gnostio teacher who adopted a ChriBtology in his Cab- 
baUBtico-ZoroaBtrian theosophy, Ixv. Ixvi. ; his own exponent, Ixvu. ; 
Yalentinian rationale indicated, Ixviu. 

Menander, of the same Samaritan school, Ixix. 

Nioolaitans taught the same theory of oreation, Ixx. 

As did Cerinthus; it may be traced through PhUo to Zoroaster, Ixxi. ; rationale of 
Pooetio theoryy IxxiL ; other notions of Cerinthus, Hnd. 

Ebionitesy ndther Jews nor ChristianB, Ixxiu. kcxiv. 

Cjurpocrates, widely syncretic, Ixxv. ; denied that thero was any moral quaUty in 
human actiouB, Ixxvi. ; his pecuUar meteuBomatosis of the soul, IxxviL ; 
Epiphanes, ibid, 



Ophitofl or NMflBeneB, Izxrm. ; origin of the name invefliigated, ibid, budx. ; tixeir 
flyfltem a faaion of Cabbalistic notionfl with heathen myBterieBy Izzx.; 
mfln the subjeot of two difltinot flotfl of creation, ibid, ; origin of soiil, 
neoeflflity of baptiflmal regeneration, Izzxi. ; thongh in a heathen Bense, 
bEZzii. ; Light the oreatire pirinfliple^ Izzziii. ; the Ophic Kufl evolyed, ib. ; 
fiftll of nuui| Izzziy. ; Ophite worflhip and Chrifltoiogy, t&. ; not strictly 
Booetic, Izzzy. ; a penrerflion of oertain important Chrifltian dootiinea^ 

Perat» of Chaldffia, afltrologioal £ftta]i8t0, Izzzyii. 

Saturaintifly laat of tbe Samaritan foHowing, Izzzyiii. ; oopied Simon, and mediAtely 
Zoroaflter, Izzziz. ; two difltinct raoefl of men, by natore good and bad| 
zc. ; yegetarian and Booetioy «6. 

Baflilidefl, a Syrian, engrafted on the theoriee of Simon Peripatetic and Pla- 
tonic prindples, zd. zcii. ; negatiye term for the Deity, ib, ; probable 
meaning^ zciii. ; held the I>iarchic theoiy, xciy. ; etiU in Bubordinatioii to 
one sapreme prindple, xcy. 

Creation spoken of PertpaUiiee, rather than Platoniee, xcri.; Atheifltio in 
langnage, not in idea, t6. ; hia Coamogony, originating from Light, 
xcvii xoyiii. 

Three vtinrres, and angetic eflflenoefl eyolyed, xcix. — d.; Deminigey d.; 
Goflpel light Irindling aa flame^ cii. dii ; later Platoniflm oompaiedy dy. ; 
yaiying aGoonntfl eTamined, cyi. — oix. 

Valentaniifl an Egyptiaii, cx. ; gaye a strong Oriental colouring to hifl Platonic 
and Pythagorean notiomi, cxi. ; copied Basilides, cxii.- 

Three groupe of iEonfl, oxvi. ; as in the Egyptian Tkeogowia, oxyiL ; rationale 
of the Ogdoad, ozx. cxxL ; of the Decad and JOodecad, ozxu. cxxiiL 

Enthymeflifl in relation with Gnoeifl, oxxy. ; Pafldon «^i"'"^*^ from the Ple- 
roma and materialifledy oxxyii. 

Valentinian Christology, cxxyiii. ; a fourfold Christ, cxxix. 

Formation cf Aohamoth, ib, cxzxiL ; origin of matter, ozzz. ; philosophioal 
. anailogiefl, oxzn. ; introduction of eyili cgfXTJii. ; and of the epiritual 
prindple, Hnd, ; Se^tdr Ktd dplrrefM», t6. oxzxiy. ; Demiurge, czzzyi ; 
Hebdomafl, czzzyii. ; Coemoorator, czzxyiii. 

Creation of man aa a quadruple oompound, cxl. ; Dooetie yiew of Chriaty cxli.; 
gift of Spirit indefectibley t&. cxliL ; moral eflfoct of thifl doetrine, oxliL ; 
Valentinian theory of inspirationy cxliii. 

Hie Valentiilian scheme in doser contact with the Platonic system, than with 
the East, cxliy. ; stiU certain strikmg analogies with Oriental theories, 
cxlvi. ; the ByBtem popular rather than Uflting, ib, 

Mardon'fl three prindplefl, cxlyiL ; Christology Dooetic, cxlviiL ; symbolised with 
the Encratitaa, cxlix. ; repudiated Jewish and heathen systemfl alike^ d. ; 
idtality of lus system, cli. 



The mi.^ ^ dbeem tbaft *he SyrUc Fjagqjent xx 
p. 460, ia i<mA » tbe follw yropoi^ong «f the Arm • '^ 
Vereio», i» Mjt C»Kiton'» SpkikgiMm Syriacum • LttT^^"* 
tlie lUH^e (tf ym^, BUtop of 8aidU. cf. Cir ui , ''^^*' 
foiJMi. 1856, PP, 240-^244, ' ^'««««'•anccr 

tbe nai^e Qt ALel)^, sutio}> oi 
foi Jmi, 1856, pp, 240-^244^ 

















for Plato, read Philo. 

Qzponent {dele to them). 
for was, rcod were. 

reoc?, came {rom Egypt to Rome, irom whence he passed to 

read, dopv<p6povi. 

note l. 5, recid, Fondon. 

note 3 and in text, read cvirvapivTw, 

add to note i, ivcZci^aro di Kcd ^Triffix6p<p rtp iroiirrv 'f^^ airrrit 
BtOvafuy' &re jxh ykp dpx6pi€vos r^y (^ijs i^XaaifyfifJLijai n repl 
a^ijs, Mffrri tQv 6if>0a\fiQv iarep^fuvor iireid^ di yvoin rkfu 
cdrlav r^ (rvfjupopai Hjv KoKovfUvrfv iraXa^^^av hrolrf<re, v6X» 
a^hv eli r^v a<ir^ <p<Krw Karitrrrfffe. IsooB. Enc. HeL 48. 

read rememorantem. 

n. 4, l. 9, read (Act. Soc. Lit. Jen.) 

n. 4, l. 7, read rrayKparis. 


Early contribution ; they were anialgamated 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 
them to us, will enable the reader to judge of the cor- 
rectness of this view. 

Before Abraham was ehosen to be the espeeial guardian 
of the truth, we may trace the existence of a primitive 
theology upon earth. Melchizedek, most probably of the 
race of Shem, whose genealogy coincided with that of 
Abraham in some ancestral link, was a Preacher of Righte- 

Heb. vii. 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 Joktanidss of 
the Arab coasts, or the Shemitic dispersion of the days 

If we foUow 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 91 funda- 
mental verities, that brought Abraham and the Egyptian 
king into closer relations than could have subsisted without 
it. Their intercourse was established upon the immutable 

oen.xiLi9; basis of justice and truth; whilst Hagar, the Egyptiau 
handmaid of Sarah, confessed faith in an AU-wise Deity, and was favoured with an angelic vision and message. 

oen.xx. Abimelech also, king of Gerar of the PhiUstines, gave 
evidence of his belief in one God, and expressed himself 
in a religious point of view very much as the patriarch 

EGYPT. lii 

might, while he displayed that nice sense of justice and Eariy 
truth that is inseparable from all true religion ; and the b^Ii 
covenant that he established with Abraham, based on aGen.xxvi.3; 
definite religious obligation, was afterwards renewed with «x^. a»-». 
his son Isaac. 

Descending to the time of Joseph's administration of 
the affairs of Egypt, we meet with occasional evidences of 
a true religious sense, and Pharaoh confessed in Joseph oen. xu. ss. 
the operation of God's Holy Spirit, unless indeed a plural 
sense be attached here to D^n^N, as in the book of Daniel, Dan.iv.6. 
where |*E^*3J5 j^nTfefTt^*! has been correctly rendered by 
our translators, ths spirit of the holy gods. It may be af- 
firmed with greater certainty, that there could have been 
no very great discordance in religious belief between Jo- 0«. xii. ao. 
seph and the priest of On, whose daughter he received in 
marriage, and who gave birth to Ephraim and Manasseh. 
The priest of On, like Melchizedek and Jethro, was in all 
probability the temporal and spiritual chieftain of his tribe, 
and, according to patriarchal usage, had supreme authority 
in all matters pertaining to faith and discipline. 

It is in the highest degree probable, therefore, that the 

fear and knowledge of God subsisted among those tribes 

of the human race that first come forth from the dark 

background of antiquity. The earliest traditions still sur- 

vived, and preserved these primitive races from becoming 

merged in total darkness. Laban, as a Syrian ready to 

jperishy may have had his senseless personifications of things 

divine, his sculptile gods and Teraphim, and yet have con- 

fessed faith in one God ; at least, the example of Jacob's oen. xxxv. 

^ 2,4. 

housebold leads directly to the inference, that this was a 
very possible inconsistency. 

The Mosaic period still bears out our theory, not in- 
deed as regards the state of Egypt, which now was en- 
veloped in darkness that might be felt ; but as regards the 
history of sueb of the acyoining tribes as the extreme 

a 8 


Eariy coDciseness of tlie sacred history, and of the inspired re- 

^^ief. cords, enable us to place under investigation. Thus Jethro, 

B»od. xviiL 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 he 

worshipped God, according to the light that he possessed, 

in spirit and in truth. The patriarch Job may be referred 

to this period of history; though not a Jew, he was of 

jobf.i7. 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 liraiting this belief to himself. 

His three friends, however mistaken they may have been 

in their views, were at least true to the religious traditions 

of their forefathers, and expressed sentiments that found 

job 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 indeed with Za- 

bianism ; and Job implies that the worship of the host of 

heaven was by no means strange to his neighbourhood ; 

job xxxi. M, If I beheld the sun when it shined, or the moon walking 

in brigktneaa, and my heart hath been aecretly enticed, or 

my mouth hath kiaaed my hand; still Zabianism, what- 

ever it might be in a popular point of view, was quite 

consistent with a philosophical faith in One Supreme Being, 

which, for the present, is all that we are concerned to 

ascertain. Job*s friends may have spoken as wise men with 

the wise, and still have kissed the hand with the multitude 

9 Kingi ▼. 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 comiption had not yet 


whoUy overwhelmed the carlier and purer faith of the Eariy 
East ; and, so far as Mesopotamia was concerned, the know- BeUef. 

ledge of One God, the Creator and Govemor of the Deut.xxiii.4. 

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

and Enphrates. Balaam enounced the true traditions that 

he had received, the yvwats that constituted him prophet, Numb. uiv. 

16 1 xxil. 18« 

and taught the unity of the Deity, his faithfidness power SSJVifa** 
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 born, can scarcely have been whoUy lost in 
the darkness of idolatry. Some knowledge at least of the 
Great and Good God, Creator of Heaven and Earth, must 
have subsisted amongst them; the traditional light of early 
ages still radiated around; and the daughter of Moab 
spoke from her own religious sense, no less than from 
affection for her Jewish mother-in-Iaw, when she declared 

to Naomi, Intreat me not to leave thee, or to retum from^vithiie, 


following after thee : for whither thou goest, I tmll go ; and 
where thou lodgeat, I vnll hdge : thy people ahall be my people, 
and thy God my God : where thou dieat, will I die, and there 
will I be buried : the Lord do 80 to me, and more aho, if 
ought but death part thee and me, These three instances 
of an almost synchronous knowledge of God, in such dis- 
tinct tribes of the Aramaic stock, shew that the light of 
religion may have pervaded the whole of the descendants 
of Shem far more generally than we usually imagine. 

With regard to other families of the same stock, 
Aristotle declared that Chaldsea had a philosophic faith, cr. Diod. sic. 
when as yet Egypt had none; therefore, long before the^-^'^*-^ 
age of Moses, who was learned, ciratSevOri, in all the wis- ActaTii.88. 
dom of the Egyptians. This brings us back towards the 
time when Abraham emigrated from the banks of the 
Euphrates. The Magian priests, indeed, when Babylon 


Eariy wos taken by Alexander, affeeted to produce tiles inscribed 

B^lt with astronomical observations, tbat reached back over 

cicdeDw. 1,470,000 years, and this claim, when reduoed to its proper 

simpu^^^ dimensions, would still leave them at the head of human 

Pliny. H. N. ' 

7.'^?8i. civilisation. Diodorus Siculus, no doubt, assigns a priority of 
«i^ political and philosophical existence to Egypt, and says that 
LeS^fu.' Babylon was colonised from the banks of the Nile; but, in- 

P 245. See 

l^uku^ dependently of ethnological considerations, his authority 

is inferior to that of Aristotle. The geographical position 

also of the Chaldseans favours the notion, that they would 

seeoiote,ii. be amoug the first to emerge from the infant simplicity 

m. 35^400. q£ ^Yie 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 their 

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 Chald»a, 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 

Da^iiL2& wisdom of the God of the Hebrews, though still tinged 

w. 8. greatly with a polytheism, that he renounced on his re- 

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

Diod.8ie. eonfession, but he had studied in Egypt. 

From this period the religious faith of Chaldiea 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 mourning hearts, awakened kin- B^ef!' 

dred thoughts in a sister race.. The oracles of life could 
hardly have been explained in the vernacular language of 
Babylon, without becoming known to thousands along the 
whole course of the Euphrates. So, agaiui portions of 
Chaldaic lore contained in the Talmud and the Cabbala, 
shew that the sources of those traditions, superstitious and 
puerile as they may appear as compared with the Word of 
Life, were not wholly idolatrous. The two systems were to 
some extent amalgamated; the Jewish Hheology borrowed 
from the Chaldee Hheosophy and became CabbalistiCi 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 JSocStl^' 
one faith; so the oracular verses assert, 

MoSfoi ^aXoaloi ao^pirfv Xa^^oi/ ^^* ap 'Efipaloh 

^ AuToyevfjTov avoKTa GcfiaXfitJLevoi deov d^yi/cos. 
Even the well informed ascribed a common origin to the dwmJu 
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 tOLib.iL99. 
the steadiness wherewith its sages adhered to the intcllec- 
tual system received from their fathers, while the schools 
of Greece were drifting from one novel phase to another. 

The reader will observe, however, that the Chaldee orote h. or. 

III. 386 aod 

sages of primitive times are not to be confounded with «onote. 
the XaXSaloh of whom Hippolytus speaks among other 
precursors of Gnosticism. The term, as used by the 

1 The oonTBiuent tem ^opAy, aa ^ ^ CTLm^y ]^L.] a^o^un. 

contrasted -with thmoay, implies theisti- -„ , ,. . « - 

cal teaching, irrespective of trath > ^ ^ 

while the laiter term inyolvea the idea h Ai* | in Efhb. Stb. \a the eqoiva- 

of absohite, snbjeotive tnith. lent of Mr, ff<m, in Har. 52. 54 

* oirorfhnfrQf is rendeied in Euseb. Syriace, 


Eariy venerable Bishop of Portus, means simply an astrologer, 
B^, one who was generally an adept also in magical delusions, 
the Chaldflsans of Cicero and Juvbnal, [Sat. vi. 662] : 

Chaldoeis sed major eritfiducia: quicquid 
Diwerit astrologu8i credent afonte relatum 
Ammonis; quoniam Delphis oracula ceseant, 
Et genus humanum damncU caligo Juturi. 

NoctcsAtt AuLus Gbllius ideutifies the term with Mathematicusy 

I. a 

while Hbstchius, speaking of them with greater respect 

than they deserved, defines the XaXSaioi as^ yevo^ fiaywv 

HiDD.Fhu. iravra yivwaKovrwv, The Peratss or Gnostic fatalists 

^SSm^ originated from these Chaldseans, and with the name pre- 

Phfn.641.' tended to have derived their doctrines also from the 

p. 994,IL& ^ 

highest antiquity. 

Of the early Persian theosophy we have as little cer- 
tain knowledge as of the Chaldfiean; but we now find 
ourselves within range of regular history. At the close of 

isai.ziiT.98. the Jewish captivity, Cyrus the Persian, tlie Lord's Shep- 
herd, makes a clear profession of faith in one Supreme 

BsnL9«3. God, in his edict for rebuilding the Temple; and it was in 
a similar spirit that, before he engaged the forces of 
Crcesus, he invoked, not the gods as a body, but ^One AU- 

xen. (^rap. powcrful Dcity, eyj/o/iAeOa ooi^ to T^eu fieyiare. He had pro- 
fited possibly by collision with men of a purer worshipi and 
eliminated from his belief in the Deity many elements that 
were inconsistent with right reason. So again his lan- 
guage respecting the 'sours immortality, half believing half 
doubting, argues indeed no very accurate conception of 
things etemal, but| such as it is, it is expressed in a manner 
that shews a fixed belief in the existence of Divine bene* 
volence as a principle of unity. Thus his hope is for the 

ruu^S^, futurei /uL^iiv av erc KaKov TraOeiv, fi^re ^v /uLerd tov Oelou 

^ It 'WM in lutnnoiiy with this thftt ' The resairection is dearly pro- 

in Bacrificing the Magi invoked rbir ettnp, mised in the Ztnd Aveda, and in its 

Heb. I. T31, Btill Jupiter ma Ormvzd, most ancient portion. VendicL S, /ze- 

Iambl. MyU, JBg. vm. a. Hhmit %md Vupered. 67 ffa. 


yivwfiah fiiire ^v fipjSev iri ^. Even if fiera rwv detiv had Early 
been the words used, it would have be^n by no means ^^^ 
certain that the term was intended to convey a polytheistic 
notion. If the Hebrew plural term D^rf?^ be inezplicable, 
are we bound to affirra that the term deoi must of necessity 
involye the notion of a plurality in the Divine Substance? 
Plato scarcely used the term as the poet or the mytholo- 
gian; adeone me delirare censesy ut iata credamf might have 
been the language of Ctcbro, if asked whether his apos- 
trophe to the Dii immortalea 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 
poIyUieism was never their creed. The entire vault of 
heaven was to them as the Deity, tov kvkKov iravra rou Hood. 1.132. 
oipavov Aia KaXeovre^. The GreekSi also as belonging 
to the same Arian stocki exhibit something of the same 
primitive Faithi and the Hesiodic Muses celebrate Earth 
and Heaven as the source of all, Theog. 44, 

Qewv y€vo9 aioolov TrpwTov KXelouaiv aoiSfj 
ef a/oxSs> ou^ rala Kal oupavo^ eupu^ €Tiictoi'. 

EusEBius says of the oldest form of religious belief^ ouk apa PnDpBTaiig. 

-. ' I. Ix. 13. 

T15 rjv Oeoyovia^ EWtivtKtj^ tj ^pjiapiK^s T0I9 TraXaiTaToi^ 
Twv ayOpwTTWv Xo^yo^» ouhe ^odvwv dy\fuywv iSpuat^, ou^ 1} vuv 
TroKu^pXuapla t^s twi; Oewv appevwv t€ Kal OtjXeiwv KaTovofia- 
aia^. The ancient Greek symbolised with the Persians» 
who, as Herodotus records, dyaXfiaTa Kal vrfou^ Kal (iwimou^ 1.131. 
ouK ev vdfKp iroieufxevou^ \Spueadai, dWd Kal Tolai Troieuai 
fjLWpirfv eTTKp^poufTif w% /aev ejiioi ooKeeiVf oti ouk dvOpwiro<pueas 
evdfkiaav tow deou^ KardTrep ol ''EXX171/6J elvcu, So again 
Diogenes Laertius, Toi)s Se fidyou^ • . . aTro^paiveaOai irepi Te Proenn. 
ouaiai Oewv jcai yeveaew^, ou^ Kal vup elvai Kal yrjv Koi i&wp* 
Twv Ze ^odvwv KaTayivwaxeiv xai fidXiaTa t(uv XeyovTwv 
appevas etvat Oeous Kal OrjXeiaS' 


Eariy The aocient religion of Persia appears to have been 

B^^ fcur more closely tdlied 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- 

1. 131. vine honours to the primary o-roft^^eca, as HsaoDOTus says, 
Oioutn ci liXiif) re Kat aeXiivri nai yii Kal irupi koI uSaTi kqI 
avifiotiTi. The natural creation, an object of deep and super-* 
stitious veneration in primitive times, may have g^ven rise 
to idolatry when Hbrodotus wrote> but the proof is not 
made out» that the Persians knew anything of the Zabian 
practices of the ^inferior Shemitic tribes, before their yoke 
was imposed upon those tribes. As compared with the 
later religious belief of heathenism, the old Persian religion 
was venerable for its greater purity, though it was only 
a comparative purity. Whatever degree of truth it retained 
was derived traditionally from the very cradle of the human 
race; it was no mere product of human intellect, as Beau- 

Hist du soBRB secms to have imagined, " Cette ancienne reliaion . . . 

"* '* de la manOre qu'on novs la dicrity est la plus pure que la 

raison humaine ait Jamais imaginSe.'*'' But it was debased 

1. 135. at length by the reaction of Greek impurities as, Hero- 
DOTus has candidly confessed. 

crniier. Thc ancicnt Persian religion was modified in the reign 

^^' * of Cyrus by Zoroaster, who *restored and fixed old forms 

1 So Hebodotus, hrtfufjMd^Kaai d^ character of Zoroaater : Etprit 8ubHrM, 

KoX rg O^paplji Oi^ir, Tcapd t€ 'Aaavpluv grand dans U» idies qu*U 8*iUni formie» 

fia$6rr€s koX 'kpapUav, L 131. dela DiviniU, €t de» rapporU 91M unii' 

* S^ilfaUoit prendreparti, je croiroi» eent totu les EtreB ; pur dane aa morale, 

plutdt que Zoroastre ne JU que rtformer et ne retpi/rant d^dbord que le bien de 

la reUgion det Mage», qui avoit H6 aUS" rhumaniti; un zHe outri lui fait em- 

rie, ou 2a pwrifier de» fomm» opMttona ploytT VimpoeihMre; le auccit Vavengle; 

dont eUt itoit corrompue, Bsausobsb, la faveur dea prince» et de» peuple» lui 

ffitt, du Manich, n. i. 4. p. T63. An- rend la contradiction intupporiMe et en 

QUBTiL DU Pbbbon thos Bums up the fak ui^ per»ecuteur, Vie de ZoioaBtre* 


of belief, and matters of religious dpncfKela^ rather tban in« Pereijui 
vented new ; the idolatrous praetices and juggling priest- . ^^' 

eraft, with which the Iranian had been brought in contact g^^^^l^^j^ 
upon the banks of the Euphrates and of the Tigris, ren- 
dered this necessary. The broad 'principles of this re-zerdu«ht 
formed religion may be comprised, as Beausobrb observes» t\SlaL 
under the three heads of a pure faith, sincere truthi and ^^^- 
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^ 
vens and Earth, conveyed to the Persian a sensible emblem 
of Ormuzd, the Good Principle. Its orb was the abode of 
Mithras, the Mediator, as occupying a middle position be- 
tween Ormuzd and Ahriman, Light and Darkness, ^io koI piutdeis. 
^iBpnv mpaai Tov fjieoiTijv ovopudu^ovaiv, 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 this 
was not so. For it may be observed, that the veneration of ?■ ay. 

•^ ' Vendid. 

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

^ Plato speaks of the Magianmm iKdfffjLffffev. de h. et Ot. 47. 
of Zoroaster as a iimple aystezn of reli- ' It is a remarkable coincideDoe that 

gioua worship ; (5y 6 /i^ fiayelaif re dt- the eolar year of 365 days is summed 

6dffK€i T^ Zwptadirrpov tov 'Opo/Ad^ov, by the letters seyerally coDtained in 

#0Ti ii TovTO $€Qw Bepairtla. Alcib. i. Ideldpat, the Basilidian *Appd^ai, and 

■ The Paraees of India, though they NciXoy identified by Plutabch with Osi- 

tum themselves to the iran in prayer, ris or Helios. So Hebodotus speakB 

deny that it is with any idea of worship. of oi Ipies toO Ke(\ov. IL 90. 
Htdb, de V. Rd. Pers. i. The ancient " Comparethewordaof Hebodotus: 

practicewasthesame; onlycontactwith ^f Trorapjbv Zk oih-e ivovpiovcif o6t€ ipL- 

Zabian worship^ by an easy transition, irri^v<ri,o^X^'ipAf^<^'^'i<'^<^j<^^^^^^o'' 

caused a custom, that was at first only oi9iya vepiopitaai, dXXd o-^/Sorrou roTa- 

symbolical, to degenerate into idolatry. pwds iidXurTa. I. 138. And the Zend 

* So Plutaboh says that Ormuzd AYoai&: L*hommequite»amtunmori<wec 

dxiTT-nae ToO ^Tdov Tocovroif ttroif 6 ipuos loi le porie dans Veau ou datu le feu,, 

r^ yijs A^ficriiKe, KoX T^ o^poMbif dxrrpois et mLHle par Id ce$ iUmene, peut-U 




Anq. du 
Perr. Z. Av. 

portions of the Avesta, as that of fire; and the defilement 
of the one element is as strictly forbidden as of the other. 
Fire, however, was the only sensible emblem of the Deity 
permitted in the Persian temples afber the date of Zoro- 
aster, the extinction of which, on the birth of Mahoraet» 
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 most usually traced the 
first assertion of the Oriental dualistic theory of two eter- 
nal principles, the one good the other evil, Ormuzd and 
Ahriman. But, according to his theory, these two powers 
were of a secondary character; there was an 'antecedent 

^tre pur, o sairU Ormuzdf Yendidad 
Farg. VH. 

j^j \ei ^j Ji\ ^\ ^ 

Ac f^\j js^j Jj5 Jn the 

night in which the AposUe of Qod vxu 
tom, thepalaceofthePernan king(Kesn, 
as GsBfiar among the Komans, and Pha- 
raoli in Egyptian history, being the royal 
name and title)^ wcu shaken hy a eudden 
shock, and Us fourteen towere feU, At 
the tame time the eacredfire of the Per- 
siane wu exlinguished, vfhich for a 
thoiuand years hefore had nevergone <mt, 
Abulfkda, Hist. Moh. c. i. Bbuokeb 
considen that pyrolatry prevailed among 
the Penians before the day of Zoroaster, 
"Certum est ex adductis, sacrum ignis 
ctiUum ante Zoroastrem inter Perscu 
viguisse" n. iii. lo. He givea no suffi- 

oient proof^ however, and the notion is 
inconsistent with the assertion of Hebo- 
DOTUS^ that no fire was kindled for their 
sacrifices: oihe p(afioi>i voicihrrai, o6t€ 
TTvp iyaKolovffi fUKXopres $Oetv, l. 132. 
Neither would their worship, as he re- 
oords, sub Dio, admit of the perpetual 
preservation of the sacred flame. 

• C:^^«3iJ Star of splendour, 

* Son dessein est de nwntrer que la 
nature entHre, gu*Ormusd chef des bons 
Oenies, et Ahriman chef des mauvais, 64- 
pendent du premier Etre qui les produits, 
Ce premier Etre est le Tems sans bornes, 
ou VEtemd. . . . Pour prSvenir les diffi- 
culUs que pevi faire naUre la vue d'un 
sevl premier Agent, Zoroastre rappelle 
souvent les Perses aux deuz Principes 
secondavres; U s*itend sur leur nature, 
et swr leurs actions reciproques, qui doi- 
vent se terminer au triomphe du hien. 
Ahq. du Pbbb. Vie de Zor. 6S. In 
point of action, however, Evil was stiU 
Bubordinate to the Good Principle; so 
Ormuzd is made to say in theZ. Avesta, 
"IJlrst acted, and (rfterwards the sourcs 
ofevU.** Vend. Nosk. ao. Farg. i. 


Supreme ^PrineipIe causative of both; and tlie more in- Persuin 


telligent Persian» no doubt, still referred the binary ema- theoTj. 

nation to the unity from whence it proceeded, as that 
which 'alone harmonised with a reasonable conception of 
the Divine Being. Zertiane Akerene, Indefinite Time, was 
this antecedent principle of boundless ^Good; the proto- 
typal tj1D"|^M of the Cabbalistic theology, the aireipia of 
Plato, and the alcJi/ of the 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 Apeiov yevosj ws koI tovto ypdtpei 6 Ei;oi7/bU)f, oi 
fjLCV Toirov^ o\ C€ ^povov KoXovaiv To vofjTov avav xal to jJvw- 
fji€vov* e^ ou oiaKpidfjvai ^ Oeov dyaOov /roi Salfiova KaKov^ ti 
0«5v Ka\ oKOTo^j TTpo TovTa)v\ From the throne*of Goodness 
the * 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 : Ez primo first principle of the Magian system was 
Ki4uprimtm,I)omimimtmtmeS8eUnum, perfect goodness, rb rpiaTov 7€W^(w 
Santtwn, eui non est compar; eat etiam dpiffroif. Abist. Met, xiv. 4. 
Dominus Potentias ti OloricB. D. x. * Wolf. Anecd. Qr. ra. «59. Cf. 
This compilation, though comparatively Dioo. Lasbt. i. 8. Cbeuz. i. 698. 
modem, containa much that is highly ^ Das Ewige ndmlich ist, seinem 
ancient, bnt the doctrine is allowed to be Wesen, nach, Wort ; vom Tfurone des 
Zoroastrian by Mahometan, and there> QvJten ist gegeben dae Wort, Honoveb, 
fore hostile testimony. So Abulfeda {s. Izeschne, Ha. zix. in ElLEnKEB'B Z. 
B&ja, that whereas the predecessors of Av, i. 107.) das vortrefflichje reine heilige 
Zoroaster held that the origin of all was schneUwirhende, das da var, ehe der 
the duahstic principle, still he himself Himmd toar und irgend ein Geschaffenes. 
taught that one Supreme Being existed Aus diesem und durch dieses Wort ist 
antecedently, who was One and had no das Urlicht, das Urwasser und Urfeuer 
compeer. Poo. Spec. H. Ar. 153. (d. h. ein unh&rperliches, intellectuelles, 

^ Naeh einer vnneren Porderwng der gleichsam eineArt von PrSformalion der 

menschUchen Natur, bei den nur einiger' Elemenle), und durch dieses dann das 

meusen Nachdenkenden, die Prage nach Licht, das Wasser und das Peuer, das 

der Verbindungsgrunde Jener zwei Wesen wir sehen ; folglieh AUes geworden. Die" 

nicht lange auttleSbenhownte. Cbsuzeb, sesguU WoH ist Ormvsd. Cb. i. (»95. In 

Symb. i. 697. the Brahminical theory truth is etemally 

* Aristotle also testifies that the phoneHc. A. Butlbb, i. 145. 


Peniaii first ideal piinciples of Light, Water, and Fire were engen- 
tbeofy. dered, as in the Divine Mind, and from these also the 

material elements were subsequently formed. Here again 
we may obserye a close similarity between this ^mystical 
word, Hcnover, uttered by the Deity» and the Aoyos of 
Plato ; for Ormuzd was the personified idea of all things 
creatCy eternally subsisting in the Divine Unity. The enun- 
voi. 1.131. ciation also of this Word of Might was continuous, and 
was the prototype of the Marcosian Word, the divine 
fugue, that continuing through every possible combina- 
tion of letters involved in the Incommunicable Name» was 
appointed to run out at length, and subside in a perfect 
and eternal harmony. 

But evil was also evolved co-ordinately with Ormuzd. 
The moral and physical world, taken in its reality, presented 
antagonisingprinciples on its surface and in its depth, that 
could not escape notice; and philosophy must give its 
account of everything. Ood indeed has revealed to man 
that evil is his discipline, to be overruled under certain 
conditions for eventual good ; but, without the aid of revc- 
lation, men have endeavoured in various ways to account for 
the evil that is mixed up with man^s destiny, and so affects 
the happiness of life. An implacable Nemesis, tracking 
down ancestral sin through successive generations; a blind 
fate, the exact converse of reasoning Will ; the necessary 
sequence of events, as unvarying as the revolution of Ixion's 
wheel, are theories that have been successively developed, 
as the only possible way of accounting for the evil to 
which man is born. The Persian started from the same 
point, but preserving more perhaps of the primitive tradi- 
tions of man's infant statei brought into the account the 
relative as well as the positive character of evil. Hence 
in Zoroaster^s teaching the Supreme Being developed 

^ See Cbsuzib'» ooQeetioii^ from the Zend AveBta, of tenns i^pliecl to thu 
primuy emajmtioiu S^mboUk, x. 6^, 


Light, which, as a subordinate principle, in tanto, fell P«wan 


short of perfection; and the 'imperfection of Light is prindpie. 
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 
created 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 AII Good, " chargeth His angels with 

Origiiially, the eastem theory of a First Principle was Hydeap. 
not dualistic ; 6od was single and sole, sine aocio et sine bouis. i. m, 
pari. The primaeval light, that symbolises the Deity to 
the Persian, with its shade, was at first put forth; then 
the world of pure and glorious spirits resulted from the 
Divine 'Life ; and subsequently the Will of God, the divine creuMr, 

Symb. I. «95. 

W ord, was eternally 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 

^ ThiB unperfeciion of light was ' if »< (2m Sa£z ut <ji^gie^ n«<AiMfMl^ 

expresBed tlieosophically as a mvngling der QegenfoiU, Cbeuzeb, Sjmb. i. 701. 

itilfll^i j JJ! 0m\\L^ of light and ^ Zoroastre n'a reconnue qu*un aeul 

^ I .C^ - *^ •,. X Dieu, Createur immediat du Monde des 

aarkneaa, this of course was co-ordmate -, :, . r^ . ^. . x ^ j 

.-;*i. av ^ . % X. * 1. i^x EepntB, maia Createur mediat tant du 
with the firet eTOlution of ligrht as an , , ,. ., ^ , , v^ 

:». _tf _x !_ X j.'^ \^ ^ monde dea etoiles et dee planeteB, que 

imperfect substsnce: the subsequent , ,, , . /.^ . . _1 x » v 

^ .. . - , , , .7 "tt Monde mf^neur, qui eet notre nobe 

active mfluence of darkness or evil waa ^ , *.-, ^ 7 1,. ^ \: 

^ terrestre, qu u a forme par 1 mtervention 

defined ae ^ullaj^ ^ jy^] ^^^ ^*^^ puissance, que Zoroagtre appeUe 

a libercUum of UghJt frtm darhneu, the 8A volont^ Beausobrb, ff. du Ma- 

two were Beporated and ahewed their niek, i. p^ 175. 

poative qualitiea. Upon tbis distinc- « Beausobbb sayB, Ce tffiUm€ du 

tion Ma^ion controTersy ran high. See Propkete dee Pereet a m» grand 00»- 

PooooK, Spee, ffiet, Ar. 153. ed, Oxon. formiti avee cdtU, que Ladanee a 


Hebrew of men were ereated, as well as the lower world of matter. 
^^^^' The words of Bbausobrb refer theseoriental theories to the 
highest antiquity, and their supporters connected them 
MMich. I. "^^^^ ^^ patriarchal faith of Abraham. Un ParadU, un 
JEnfer, qu*tis appellent la Gihenne, rimmartaliU des dmes, la 
JReeurrecHan des c&rpa, Hoient lee dogmea canstans de leur foi, 
Ha prStendoient la tenir d*Abraham, qui Vavoit enseignee, 
et dS/endue eontre les Idolatres qui s^elevoient et se mul" 
tiplioient dans FAssyrie. 

The question arises how these theoriesi presenting 

in some respects certain analogies with a truer theology, 

became known in Persia. If, indeed, Zoroaster were ac- 

quainted with the Hebrew scriptures, as Arabic writers 

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

Ph. I. 147. ' t/ 

might understand that portions of his system would very 
fairly be referrible to the great forefather of the Jews. 
But the close contact into which the Hebrew portion of 
the Shemitic race had been brought with the Iranian 
stock, owing to the Babylonian captivity, would account 
for any degree of resemblance ^observable between thc 
Zoroastrian system, and the august theology of the Jews. 
Possibly the liturgical portion of the Zend Avesta may 
be the production of Zoroaster; the Zend, or sacred 
language of the Median Magi, carries on the face of it 
a considerable antiquity, while the latter, and more sci- 
entific portions being composed, not in Zendi but Pehlevi, 
the language of the Sassanian dynasty, and of the Par- 
thians, betray as clearly a later origin. Hence whatever 
knowledge this portion of the Zend Avesta exhibits of the 
Hebrew Scriptures, may be more properly referred to the 
co-presence of the Jewish religious system with the tra- 
ditional faith of Persia, subsequently to the Christian era. 

«eprtmtf 0n ee9 ferm€9 ; FabricataruBDeua fontes rerum sibi adyersantiam, illos 

huno mundum, qui conBtaret in. rebua videlicet daoB spiritus, quorum alter 

oontrariis atque discordibuB, oonBtituit est Deo tamquam deztera, alter tam- 

ante diyersa» fecitque ante omnia duos quam BiniBtra, &c. Tnit. n. 9. 


Neither ^schylus nor Herodotds say anything of Peraian 
the fundamental tenet of the Zoroastrian system, faith theory. 

in two antagonising principles, emanating from one eter- 
nal principle of unity ; and naturally enough, for if the 
dualistic scheme were first incorporated by Zoroaster, it 
eould hardly have become known to them, as a superaddi- 
tion upon the ancient faith of Persia. On the other hand, 
if before the day of Zoroaster the Persians had been 
idolaters, it would be difficult to account for the ease with 
which this people accepted at the hands of Zoroaster, so 
many religious ideas, that must have been as foreign to 
them as they were new. May it not have been owing tp the 
purer religious traditions of the Persians, that the Jews, as 
of an apparently cognate religion, were permitted by Cyrus 
to retiu*n to Palestine, and were aided and protected in 
their pious work, of building up again the ruins left by their 
Chaldsean conquerors ? On the whole, the ancient Persians 
appear to have been neither polytheists nor idolaters ; and 
with regard to all other points of their ancient intellectual 
speculation, it is safest to subscribe to the words of the 
industrious Brucker ; Subductis itaque omnibus rationibus, Hist Phn. 

^ n. Ui. 12. 

nobis tutissimum videtur, de veterum Magorum^ Zoroa^tre 
vetustiorum, systemate, modestam fateri ignorantiam. 

It would seem, then, that from the time that Abraham oeiLxi.31. 
went forth from the land of the Chaldees, down to the com- 
mencement of authentic pagan history, the theoretical 
knowledge of one Supreme Being existed, as a higher re- 
ligious belief, in the regions watered by the Euphrates, 
as well as among the Persians ; but, in this latter case, the 
people at large retained a sounder faith than the inferior 
Aramaic tribes, where a truer ^i/oia-iy, in whatever degree it 
existed, was reserved among the arcana of priestcraft. 

The only country west of the Indus, that can pretend 
to vie with Babylon in point of antiquity, is Egypt. There 
was in certain respects a similarity between the Chaldssan 

VOL. I. 6 


PrimiiiTe and Egjptian religious syBtems. They both inyolved astro- 
B^t. logy, and in most other points they were very mueh alike, 

if the testimony of ^Bardbsanbs, in his work on Fate, is to 
be referred to a higher antiquity than the age in which he 
lived and wrote. Unlike the more restless spirits that 
inhabited the banks of the Tigris and Euphrates, the in- 
habitants of Egypt, after the earliest Asiatic immigration, 
were subject to no violent irruption of hostile tribes. That 
which Plato has said, in the TimastM, of their imrounity 
from the devastation caused by floods and conflagrations, 
may be interpreted politically, as a figurative representa- 
tion of the early peaceful eojoyment of their acquired 
possessions on the banks of the Nile. The primitive 'faith 
of Egypt was chiselled indelibly, as it were, in granite, ii. ii^ the Saitic inscription of the temple of Isis ; t6 S^ ev ^ei 
T^v 'AOijva^f ^u Kal ^ltnv vofii^ovaiv, eSo^ €7riypa<p^v clj^e 
ToiavTfiVf 'E^yw eifii irav to yey opo^ koi ov Kai eaoficvoVf Kai tov 
ifxov ninkov ovhek ira) dvtjTO^ aireKoXvyf/ev. * Proclus adds 
at the close of this inscription, xal ov €T€kov Kapwovt 17X109 
eyevcTo. It has already been seen, that, whatever may 

^ ^-^ ^] 1^.01. ^ 

konnte aber hier die zweifelnde Frage 
entstehen, ob jene g^istige Ansicht nicht 

^ ' P pi Un . \^ % Ir^A^ et^» Wos Griechische Zuthat, Ausdeu- 

^ ' * tung Griechischer Philosophie sey. Bies 

|.i^2JD> ^9~~^ ■ ^ ' 1 Hl ^^^ schlechterdings Temeint werden, 

.. nnd die yielstimmige und vielfaltige 

a ^> ^ I i 6*^ ^? ^ i N > |0 Sage, welche auch vor der Zweifelsucht 

.OaU$Z> li^V n^n.^ Abl neuerer Zeiten die heniBchende Meinung 

^u^i.; I ^ u-iwi t^i derGelehrtenbegriindete, dieSage,da83 

]^ >^ - ^*) ] >ri V ]Zo$Z] Pythagoras und andere Griechen erst 

' • o °^^f niUM iwr oin histonsches Factum 

/ have read tht bookt of ChaldeUm, btU gelten. Hundert Stellen des Herodotus, 

I do noi know which Mong to the Bor Hellanicus, und was wir sonst voq 

hylonians, and which to the Egyjpiiana. Fragmenten alterer Geechichtschmber 

Ba/rdeMan taith, The doctrine of hoth und Philosophen haben, setzen gleich- 

countriee is the tame. Avida saith U is falls eine alte geistige Cultur der Pha- 

knovm thaiitisso. CuBBTOif, ^. 15. raonen .^Egyptier voraus." Symb, i. 386. 

• Crkuzkb dearly refers the higher » In Timai. cf. the Persian theory, p. xL 

and more spiritual wisdom of the Greek Moshbim eonjecturei that this inscription 

philosophy to Egyptian sources. "Es never existed. CuDW. Int. Sytt. n. 123. 

EGYPT. xix 

have been the religious belief of Egypt in later times, at PrimitiYe 
an earlier period of history its inhabitants held some pointSi Egypt. 

at Ieast> in common with the deseendants of Abraham. 

The wisdom of Egypt, in which Solomon was skilled, iKingsiT.». 
indicates the notoriety of its intellectual proficiency. At 
a subsequent period Herodotus speaks of Egypt^s reli- 
gious theory with veneration, and refers to this source the 
knowledge that his countrymen possessed of the ^soul's 
immortality : UpSToi Tovoe tov \6yop AlyuTrTtol euri o\ 
ciTTorres, ok avQpdirov "^vyrj aOavaTo^ i<TTi. It is a fair 
inference therefore that certain modified forms of reli- 
gious truth were never wholly lost to the sages of Egypt. 
The sacred torch was still sent on ^from hand to hand, 
until the foundation was laid of the Alexandrian school of 
philosophy, which the more ancient and truer elements 
of the Egyptian theosophy helped to consolidate. 

The origin of Egyptian as of every other form of 
polytheism may be traced to the custom, so widely preva- 
lent in the ancient heathen systems, of expressing difierent 
fiinctions and attributes of the Deity by different names ; 
which were divided out again according to the varying 
phases of the divine energy. This, which is more or less 
true of the Persian and Indian systems, is pre-eminently 

^ Hebod. n. 123. And yet HlPPOLT- So/cc? ^i fJLOi toioMv ti TrerotiiKivat, (bs 

TDS makea hia predecessor Heraclitus et tis tJ Aly&irrifi fTt8i7/ii}a-oi, fvSa ol 

speak doubtMly of the 8oul*8 diasolu- /ih AlyvTribjr awpol, KUTik tA TdT/na 

tion, o^ /M^oi' W TOUTO, (fyrjalv, ol roirp-al ypdfifiaTO, T6XXa </>iKoao<f>ov<n v€pX tuv 

\4yowraf, dXX' ijfJi; Kal ol <ro^wTaTOt twv vap' airrois v€vofwrfiivuv Oeltav, ol i^ 

•EXX1J1WV, iSv ^jrrl Kot *BpdK\eiTos eff, IStdrrai fjL^dovs tiww iMo^wrres, tSr toi>j 

\4yw, f ux^ €l yhp edyaTOS, vStap yevi- \6yovs o^k irUrTavTai, fiiya iir* airrdts 

c9at, HiPPOL. PhU. V. 16. MiLLBB is ^poi^owrti', ^ero irdvTa t4 AlyvTTlojv 

clearly wrong in printiiig cts as part of iyvuKivai' Tois ISttbrats a^Qv fiaOrp-ei^ 

the qnotation qualifying ddvaTos, By (ras, koX fiTfdevl tG/v lepiwv a^fifu^as, fiTfd' 

vhiap doubiless ib meant voalery va/pwT; dvb timos airrGrv Tb. AlyvTTluv dvdfiprp-a 

cf. EuaXB. Pr. E. xv. ao, Zifvwv ^f^vx^f fJiaQiijv. And the sarae observation ap- 

X^7a aXffenav ^ ia^aBvfdaffw, Kaedvep pKes, as he proceeda to aay, to the 

'Hp<UXetTOj. Syrian, Persian, and Indian 8yBtemfl. 

« Obiqen Beema to aay as much of c. Cda, i. 11, Several suggeative paa- 

tbe Egyptian sages, even in hia day : aagea also are found in IflOOB. Enc, But. 



Theoflbphy so of the main foundation of the Greek mythology, the 
phye^. Egyptian. ^ Here the idea of the Deity is broken up into 
a system that symboUses 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 : ivl ydp 
Xoyof Koivt^ Toi)s Oeou^ roi/roi/s irepi Traaav ayaOov fiolpav 
YiyovfjLcda TeTaydaif Ka\ ttclv, o<tov eveaTi rp (pvach KaXov Kal 
ayadov Sio tovtov^ vwdp^^^eiv^ tov inev oioovra Tas dp')^^?^ 
Tt)v Se Se^xpyjvtiv xai Siave/uLOvaav*. 

Hence we may consider these 'congenital deities to re- 
present the Divine Ideal of the universe ; the ancient refer- 
ence of Isis to eiSw by a false etymon^ may be ideally true, 
and the expression of its substantial investment in form ; 
and the perfect infiguration of the Divine plan of Crea- 
tion in the Supreme Mind being involved in the notion of 
Divine Prescience, it is not difficult to conceive that Plato, 
who never hesitated to import from other philosophical or 
religious systems, ideas that he considered to be good and 
true, may have taken the first notion of his Divine Idcas 
from the Egyptian Isiacal theosophy, and that the gnos- 
tic teachers of Alexandria may have found fundamental 
theories, that we refer to Plato, among the arcana of the 
Egyptian hierophants. 

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

* Von dieser charakteristischen Sitte den ferner besondere Namen beigelegt 

der orientaliBohen Religion^ nnd auch zur Bezeichnnng besonderer Verhalt- 

der-SJgyptischen, die Hauptausaerungen nisse eines und desselben WeBena 

eineflGrundwesensinbesonderePersonen Die bestandige Vergegenwartigung je- 

Eu zerlegen, und danxk wieder zu einem ner Sitte kann allein vor vielen Miss- 

Begriffe zu verbinden, zeigen selbst die yerstandnisaen in den alten Religionen 

-^Egyptischen Gdttemamen Spuren in bewahren. Gbbuzer, SyviboUk, r. Q95. 
Composition, wie Semphucrates, Herma- « Jg, €t Ot. 64. 

pion, und unzahlige andere. Daher wer- » See p. xxiii. n. 3. 


inatter, while Horus exhibited the ^aTroriXeafxa or embody- Theosophy 
ing of the Divine ileai in ^material substance. ^Plutarch phyRwS! 
says, that Isis was known by three other names closely 
descriptive of the subjectivity of matter. But he also 
derives the name of the goddess from eihw^ ^scio, as 
leading her votaries to a true knowledge rov ''Oi^tos. It 
would have been more conformable to the Egyptian reli- 
gious system based as it was upon physical phenomena, 
if he had said that the name symbolised a knowledge of 
the Deity, as revealed in the sensible world, the ground- 
work of all natural religion, as the Apostle has said ; Aiot« RonLLw^. 
To yvaxTTov tou Qeov, (pavepov eaTiv ev ai/roiy* o yap Qeo^ 
cLuTol^ €<pav€p{MjG€' Ttt yap aopaTa avTov awo Kriaeoy^ Koafxou 
Tois TroirjfjLacTi voov(ji€va KaOoparai, ^ t€ aioio^ avrov ovva/Jiis 
KOi OcioTij^, Plutarch, towards the close of the same trea- 
tise, says, that the name conveys the notion of ^rational 
energy ; Osiris being the generative or plastic principle. 

* This tenn, as used by Philo, is to some Buch Egyptian myth. Compare 
^^o, aa matter is to mind ; on Gen. ii. alBO the words of Damascius, ol $i 
5, he asks, dpa ovk ifjupay&s tAj dffufjui' kly&imoi Kad* iifAcii <^6ffo<f>oi yeyoif&ret, 
rovs Kal pojp-iks I84as iraplffTJiffiv, et$ twv i^^fpfcyKav a{rrwv rijv dKrfdelay KeKpVfufU' 
aUrSTjTuv droTeXefffidTUv <r<f>payibas avfir vtjv, evpdvTes iv Alyvrrlois 5tJ twi X^ois, 
^i^vfKe ; Dt M, Op. 44. Plutakch ap- ws etrf Kar' a^Tods ij fxkv fiia tQv SKtav 
plies the term a8 though it involved the dpxh (tk6tos dyv^aoTO»^ WoLP, A.necd. 
combination of matter with ideal form ; Gr. Tom. iii. 260. 

Kal Tbv fjikv "Otnpof ws dpx^v, t^v 5i "Icrii' ' ^ 5^ lcrts iffrtv 6Te kclL Moi>^, kqI 

ws inroSoxTiv, t6v 8i*ilpovu)s dirorAecr/xa. TdXty^Advpt koI IdeOiiep rpoffayope^eTai' 

de Is. et Os. 56. The reader may apply ffrffiaLvovfft 8i ti^ fiiv Trpttn-tfi tCjv dvofjui- 

ihla in illustration of note 4, p. 352. twv firjTipa, Ttp Si SevTipt^ otKov "Upov 

* EudoxuB^ who was of the Pytha- Kdfffuov, u»s Kal UXdTiav, x^po» yeviffeus 
gorean achool, antecedently to Plato, Kal he^afUvipf' t6 8i TplTov ffMerl» iffTtv 
shews, by an Egyptian myth of eome ^jc t€ toO vXiipovs Kal toO o/tIov. Plut. 
antiquity, that the Divine wisdom, exist- de h. et Oa. 56. 

ing etemally iv Swdfiet, by means of * tov 8' lepod roiivofia koX ffatpws 

Lsifl, existed ako i» ivepyei^, in ease, as iirayyiWeTat koX yvwffw jcal et8ifjffiv toO 

well as in poue. The application of the 6vtos' ^vofjud^erax yb^ 'IffeTov ws elffofU- 

myth applied at p. xl. is^ abfiTTeraL 8i vwv Tb ov, dv fjLeTd \6yov koX bffUas els Td 

K<d 8td to6tuv 8 fivBos, Sti KaB* iavrbv lepb. TrapiXBwfiev Ttjs Beov. Plut. /«. et 

6 Tov Beov vovs Kal \6yos iv t^ dopdTt^ 08. c. 2. 

KoX dtpavet peprjK^s, els yivefft» inrb Ktr/j- ^ 8tb Tb fj^ *lfftp KoKovffi rapd Tb 

ffetas irporjKBev. Is, et Ot. 62. The Gnos- teffBcu fieT* iwiffrfifjirjs koX ^peffBai, Klvrf- 

tic Bf^os and ^tyij were borrowed from ffiv oCffop §fA\J/vxov koX 4>p6vtfiov. c. 60. 



But in another point of view Isis represented the Divine 
i^eoi themselves, for the goddess fully bears out Creuzer'8 
assertion, that the Egyptian deities respeetively symbolised 
several distinet funetions or phases of the Divine energy ; 
so ^lsis is identified with Ni^cd the Egyptian Athene, the 
Divine Intellect or Not)$, according to Plato'8 derivation in 
the Cfratylus, Oeou voriais. If Flutarch is not mistaken, Isi8 
was the same with the self-existent Divine Wisdom ; and 
the Greek myth, that Athene in full panoply sprung from 
the brain of Jove, was derived from the Saitic temple. 
The goddess, however, not only represented the Divine 
Intellectual conception of the universe, antecedendy to the 
union of the forms, so conceived, with gross matter, as 
Minerva, according to Yarro, in the ^Samothracian theology 
represented the Platonic ^wapaSelytia, or ideas of things 
create, but the Egyptian divinity symbolised the Divine 

^ The Saitio temple of IbIb, bearing the 
inBGription mentioned at p. ZTiii. iB re- 
ferred to Ni^^^? by Plato, as the Egyptian 
Athene, where, in speaking of the inha- 
bitantfl of Sais, Tim, a i B, he Bays, oU rrjit 
irh\€m Oths iifXTf^ 'ris icruf, klyvTTwrl 
fih TothfOfAa, 'SfjW, *EXXipiaTl di, dts 6 
iK€t9ti3vy<6rfn,' kOnfifa. CiCEBO also speakB 
of it as a Parthenon ; Minerva . . . . ae- 
ennda orta NUo, qwjm JBgyptU SaUa 
eolunlt, de Nat. De. m. 13. Plutaboh^ 
in thiB Bame treatise, c. 6%, repeatfl the 
asBertion that Iti» is Athene; r^v ixhf 
yhp *lffty iroXKdKis tQ Trfi 'A^iTro» Mt- 
fjMTt Ka\oOffi, 0/)c(^rr( toioOtov \6yov, 
"^Bov dr* ifiaVTijt,'* ihrep iarlp a^oKi- 
rffrov 4>opas 5ii\umK6v, (giving apparently 
the Hebrew hvfuov, ^ypftj^, ipsam me 
protuUj) andBays^hat the Saltic temple 
waa in honour of Athene, "Ey Sdt 701^ 
fr T0 TponJXv ToO Ie/)oO t^ 'A^ijraf ifv 
y€y\vfifUifoif ppiipos k.t.\. c. 3«. Abno- 
BIUB also identifies the Saltio leie with 
Aihene, Ad/o.Qentee.iv.iyj, Hbbodotub, 
makes Isis the Egyptian Dtmeter; (of. Cl. 
Al 8tr, I. 2i,)bixtheBpeaksof theSikltic 

xam^vp» as being in honour of Athene, 
II. 59 ; he infers also that archives were 
there preseryed, 1%, and mentions the 
sepulchxal oells of its lungs, 169, 170; 
and a colossal recumbent figure in gra- 
nite, 176; cf. also Paub. n. 36. Both 
the dties Athens and Sais are said by 
Pboolub, in Tim. to haye been under 
the same tutelaiy deity, fda tQ» h^ 
irh\€(a¥ i^>op09, rijt t€ Xde<as Kol tQ» 
'kBffvCty. Thbofokpus even states that 
Athens was oolonised from SaiB. And 
Plato after the passage quoted above, 
says, fidXa Zh ^fOiaOffvauoi, Kai rtwa 
TpbTOv oUeToi Twh* €&at tfiaat», 

* SamoChw!um nohiUa myeteria, 
Auo. Civ. D. vn. «8. 

' Dicii enim ee ibi miUtia indiciis 
ccUegiese in eimulacrie, aliud tign^aare 
ccdtm, aUud terram, aliud exempla 
rerum quas Plato appelUU ideeu; 
codum Jovem, terram Junonem, ideae 
Minervam vuU inleUigi; eodwn a quo 
fiU aliquid, terram de qua JUU, ex- 
emplwn eecundtun quod Jtai. CSv. D. 
vn. a8. 

EGYPT. xxiii 

Wisdom in its operative as well as in its conceptive phase ; Gnostio 
hence Apuleius causes her to describe her functions in the "'^^^* 
following terms ; ^Rerum natura parena^ elementorun^ omnium 
dominat eecuhrum progeniee initialis; eumma numinum^ 
regina marium, prima ceelitum, deorum dearumque faciee 
unifarmie; quce cedi luminosa eulmina, maris ealubria 
Jlumina^ inferorum deplorata silentia, nutibus meis dispenso. 
Her functions then were co-extensive with the Divine 
'iSeai of the philosopher. 

Her offspring ^Arueris, called by Plutarch, ApoUo, or 
the elder 'Horus, bom 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 
eo-ordinate with the ideal forms that it should eventually 
take. This part of the Egyptian myth must certainly 
have suggested the idea of the Valentinian Demiurge ; as 
Isis did of Sophia or Achamoth ; mutatis nominihus, the 
words of Plutarch very nearly express the Valentinian 
theory ; ^tov ''Qpov, ov jJ I(«s eiKova toZ votjTou Koafiov ai<7- 
09ITOV ovTa yevvqi. Then again the terms in which Plutarch 
speaks of the functions of Isis, are suggestive of the Va- 
lentinian notion, where they are not Platonic. No doubt 
they may have received from him a deeper Platonic 
colouring, but it is impossible not to believe that the 
fimdamental 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 

^ Apul. MfUm. XT. p. «43. rifpw inrb ffK&rtfi yewicOcu, koX Tp€<rp&r€- 

* Cbbuzeb, Symbolik, I. ^59. pov *Sip<m KoKovctp' 01) ydi^ rjy K6afios, 

' J$. et Om. 54. ^ fUif yb^, in rtay dXX' €tSta\6¥ n koX Kdafiov ^tdtrraafJLa 

$€0» hf ya^rrpl TTft^Vias 6irnav, i^*lai^ fUKKorros. Pabthxt has tnnslated 

KoX 'OalptZos yepofUi^ yiveats *Air6Xk(o- these last worcU, denn er irar nicJU die 

rof pMTrertu, rb Tphf iK^yfj ytpiaOai WeU, for he wae not the worid; it ought 

r6p9€ rhw K^cfurw, koI avrreXeffOrjwai r^ to have been, denn ea war heine WeU, 

X^TV, rV ^"n^, 0^ei IkeyxofUwrjw i^» for there sooi no world, bvi a certain 

airrijs dreXij, r^p irpilmpf yiv€ffw i^€wey- ideai image cndy of thefvture, 

K€tw. Ai6 Kol fpoffi r6w $€6w iKupw <Sm(- * Ibid. 


Gnofltio natural product, as tJie nurse and comprehensive principle 
*°*°^^' {nat^Sexvs) ^^ Plato, But by the many she is called the 
millian-nfimed, for moulded {rpeTrofievfi f. I. Tvirovfiivti) by 
reason she embraces all forms and ideas. And con- 
genital with her is Love of the first and mightiest of all, 
which is one and the same with the Good ; this she desires 
and 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 exults, as impregnated with produce. For produce is 
the material image of Substance, and the contingent is 
an imitation of that which IS^" 

Further, the Egyptian mythology indicates the remote 
origin of the Valentinian classification of the Pleroma into 
three groupes. For Herodotus speaks of a similar distribu- 
tion of Egyptian deities*; 'Ev "'EXXiyo"* /mci/ vw vewraToi twv 
Oewv voy^iXpvTai elvai 'H/9airX^9 T6 Kai Aiovvao^ icai Hav' irap 
AlyvTrrioiai Se Ilai' imev ap^yaiOTaTo^f Kat rwv oktw twv 
'jrpwTwv Xeyo/uLevwv Oewv' 'HpaicXjJy 5e tc5i' SeuTcpwv, twv 
SvwScKa Xeyofievwv etvai' Aiovvao^ Se ra!i' Tpirwvy ot ix twv 
SuwScKa 0€wv iyevovTo. This third groupe of deities were 
possibly the ^five bom of Rhea, marking the addition of 
five days to the year of 360. The dodecad emanated 
from the ogdoad, *€« twf oktw dewv o\ SuwSexa Oeol 
eyevovTo^ twv 'HpaKXea eva vofiii^ouoi, But the ogdoad was 
the primary group6, ^tous ^e oktw Oeou^ toutou^ wpoTepous 
Twi; SuwSeKa Oewv (f>aai yeviaOat. Now the Egyptian sacred 
philosophy presentedacomplexphasis; it exhibited in one 
point of view a belief in one divine emanative principle, 
and in another it was a symbolical representation of the 

1 Plut. de It. et 0$. 53. Of. PLiirr's » Hbrod. n. 145. 

deacriptionoftheinfluenoesoftheplAnet ' See p. 54 r, note i. 

YeniiB, or tteUa Indi$, H, N, n. 8. * Hbbod. n. 43. ■ Ibid. 46. 



^physical creatioD, of which *(T/roro9 ayvaxrrov was the first Geometri- 
principle; it also theosophised the development of mathe- c^m/ 
matical and arithmetical powers. So in the case of these 
groupes of divinities, they exemplified the powers of the 
rigbt-angled 'triangle, in emanative progression; the 
hypothenuse being as 5, the perpendicular as 4, the base 
asS. Thus, 

hypothenuse « 6j 

hypoth. + base « 8> = 26, or 6^ 

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

^ Niclit Apotheose, nicht lebender 
Menschen Vergottenmg, ifit Wurzel der 
'^Egyptischen Keligion, Bondem Natur- 
leben wid Natur&nschaumig. Gbeuzeb, 
Sfpnbolik, I. 303. So the atoic ChaBre- 
mon, who lived in the reign of Tiberius, 
and accompanied ^lins Gallus into 
£gypt, describes the Egyptian system, 
as a religion based upon purely physical 
QotionB, whose sole object was nature ; 
(cf. Philo, de V, Mos, m. 34;) while 
lamblichuB, of the neo-Platonic school, 
coold trace in it a clear reference through- 
out to a higher Divine Intellect; hiii 
words are remarkable : ^vaiKii 8^ ov Xi- 
yowuf cIjMt Tdjrra Aly^rioi, dXX& koI 
r^ T^ rffi/XV^ i^''» **^ '^^'^ i^otpdy, drd 
T77S 0iArea>t buucplyowri, o^k iTl roC ttov' 
t6s fidpoy, dXXd Kcd i<p* ijfiwtr vov¥ re Kcd 
\&yoy rpoffTfiffdfieyoi KaO* iavroM Btrras, 
ovTun BrifuovpyeTffOal 4>oj(n tA yiyv6fx€»a, 
rpordropd re r(av iy yeyiaci Srjfuovpybp 
rpoTdrrown, Kcii r^ irp6 rov oOpoMOv, kclL 
tV i^ tQ oitpaifQ iiariK^ h^fvafu» yunii- 
ffKovai' Ka0ap6v re vovv inrip rbv KbcfMv 
rporiBkun, koI ha dfUpurrov h S\<p r^ 
K6afup, Ktd biT^pnfUvov hrX irdffas rAf 
<r<^alpas trepov. Iavbl. de Myst. JRg. 
vin. 4. 

' Compare the quotation from Da- 
masciuB, p. xzii. end of n. i, and p. xxiii. 
n. 3. See Cbeuzeb, ^mh. i. 518. 

' According to Plutaroh the Egyp- 
tians symbolised, r^ roO •wavrbt ipijaiv, 
by a right-angled triangle ; (x^t d* iKcho 
rb Tplyu)vov rpwv r^v Tpbs 6p6lav, koX 
rerTdpiav ttjv ^daiv, koL Thrre rijv inro- 
relvovaav, Urov rois Tcpiexo^Krais bwa' 
fUvipf. De /«. 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 Bays of the Persian system, 
6 fikv*Qpofid^s Tpis iavrbv a^^^/ftras dW- 
ffrrfffe rov ipdov roffovrov Hcov 6 ijXios 
TTJs yrjs d^fiarrjKe, Kal rbv o6pavbv darpots 
iKbfffirfaev. De h, et Os. 47. The refer- 
ence being to the arithmetical mean, 
indicated in.the progression 3, 4, 5 ; and 
then, the equation 3* +4« =5« gives the 
exact number expressed by himself, and 
the four and twenty divine emanationB, 
that he then proceeded to put forth, 
and which, with the six already in ex- 
istenoe, may have suggeeted the idea of 
the Yalentinian Pleroma of thiriy. See 
p. 98, n. I, 99, n. 1, and zxxi, n. i. 


Ej^rptiMi Hebdomad, ^^vearwa-a yap €k rpiaio^ Kal Terpaios to ev 
Qreek My- Tols ovGiv aicXiras Ka\ opQov (pfiaei irapiyeTaC ov 8e Tpowov 
^^ 09i\wT€ot^ To opuoywviov TpiywvoVi oirep eaTiv ap^fj woioTfi^ 
TWVf ef apiOfiwv auveaTtiKe toS Tpia Ka\ Teaaapa Kai ircirrc. 
To Se Tpia Kai Teaaapa, awep eaTtv efiSofAaSos oi/cria, tjjV 
6p0f}v ywviav airoTekei* The arithmetical deductions of 
the Marcosian theory may be traced back to some such 
origin as this. 

Proceeding from the primary to the secondary deve- 
lopment of the heathen religious idea, it may be observed 
that Egypt no doubt gave its first impulse to the idolatry 
of classical Greece*. Its mythology, based upon the 
physical phenomena of a southem sky, and a land teeming 
with the richest products, received a magnificent develop- 
ment, when reproduced in the myths of the keen-witted 
and poetical Greek. But the very brightness of the 
intellectual creations of this wonderful people, in the 
infant state of their political existence, dazded them, 
and prevented them from tracing excellencies in the 
deeper truths preserved, hcre a little and there a little, 
among their barbarian prototypes. They were bad 
observers of Egyptian antiquities, and missed much of 
the latent meaning that was veiled beneath the substance 
of the Egyptian mythology, while they seized upon the 
aesthetical features that presented themselves externally, 
and acclimated them among the hills and vales of Greece. 
A few of the wisest and best of their race, rising above 
the ^mythical traditions thatservedto engross the religious 
sense of the multitude, reverted to the sources of their 
intellectual and political history, and found in the ances- 
tral fanes of Egypt some traces at least of the wisdom 
that they sought. 

^ Philo de M, Op. 11, ' Isockatxs only mentioiui these 

* Dioo. LAXBTiua, I. 3. EussB. legends of the poeta to oondemn them 

Prap. Ev, I. 9. OBOTa, H, Or, 1, as unworthy. Bnc, But, 16, 17. C£. 

595* alflo PnrD. 01, i. 4S$ 80. 


So the faith that Cecrops, 'whether as an autochtTion or Egyptian 
as a foreigner, imported from Egypt, before the birth of oJ^JkMy. 
Moses, was belief in the unity of the Divine Principle, if ^^^^SJ* 
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 mothcr of Polytheism, and no 
doubt Herodotus tells us truly, that the names of the 
gods in Greek mythology, "hourly conceived and hourly iim.p.L.ii. 
bom," came across from Egypt ; ayehov koi irapra tcL vlkol it. i. 
0¥OfiaTa Twv 0€wv e^ AlyvTTTov €\ii\u0ev «19 tjJf *E\\ada. 
These names however expressed, either difierent phases of 
the creature world, or dificrent attributes and manifestations 
of the one Etemal. Thus Athene may have been Niy/d, 
and identified with Isis; but this name merely signified 
the Divine Wisdom as manifested in creation. Poseidon, 
or, as he was called in the Etrascan mythology, Neptune, 
may have been Nephthys of the Egyptian; but the 
poetical appellation of evvoalyaw 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 tme, and yet the ancient creed of Egypt need not 
have been polytheistic. Wbatever the priests of On and 
Memphis taught the loose rabble to believe, their own 
faith we may assume to have been of no low or debased 
type, when we find the best and wisest of the Greeks for 

1 Plut. de li, ei Ot. 51. Crextzbb, i. 991. 
* HndL 34. Cbiuzeb, i. 991. 


Sourcesof ^ver reverting to Egypt, as the fountain-head of wisdom 
^^^^ and knowledge. 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 
lines^ and the first traces of a ^OpriaKcia 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 
qnarter from whence Greece drew her first lessons of 
wisdom. Palestine was visited; and the Magian lore 
of Persia, including perhaps theories from the Indus, 
was learned on the banks of the Euphrates. From these 
principal sources the earlier ethics and religion of the 
philosophical Greek were derived; and it is worthy of 
remark, in passing, that these are precisely the countries 
indicated as the marked centres of human wisdom in the inspired volume ; for Solomon is said to have excelled the 
wisdom of all the children of the east country, and all the 
wisdom of Egypt. Hence, too, the art of fixing the pro- 
ducts of intellect and bequeathing them as a rich inherit- 

^ IfiOOB. Enctm. JBuHr. 8. verses are neo-Platonic fox^rieB, there 

* A word, for tluB reason, derived ia no doubt that Bome of them ezisted 
by NonnuB from Opd^. in the sizth centuiy B. c. See Geots, 

* The namegiventoTheogonicpoetB ff. Gr. I. 19. Hsbodotus dasses toge- 
was Theologut, Lobbok, Aglaoph. 1. 466. ther Orphic and Egyptian rites, n. 81. 
Though the main body of the Orphic * DiOD. Sio. IT. ^5. 


ance to posterity by meang of writing, was originally im- Sourcesof 
ported into Greece by the Phenician Cadmus ; and when phy. 
philosophy began to take a definite form, it owed less to its orote.H.Gr. 
own esoteric action, than to the light gained from laoer/snc 
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 SoXoii', SoXwi;, ''IiXXi7i'6s i/Mely ael g»^^*"- 
Traloes ecrrc* yepwv oe ''EXXiyi; ovoek' ov ydp cj^ere fxd0rm,a 
Xpovtp voXiop, was the exclamation of Solon^s 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 
stniek 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 Koauo^ for the outward world of nature, Phot. n. 


and the ideal system of Plato, seem very distinct from 1^.'*^.^^'; 
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 expressed an original theory, but that they 

^ 'fij Si ol xXctcrrot airrCjy ^dp^apOL XaXdalbnf tc Kai Mdytav Tois dplaroit 

rbyhos, KolTapii ^apftdpois TatSevd^rcs, ffuvcyivero k.t.X. Clem. Al. I^r. tt 15. 

rl 3«? Kol X^ctv ; ctye Tu/}^os ^ TCpios I am not aware, however, that there ia 

6 Uv$ay6pas iSeiKWTO' * AyTtaOivrfs W any other authority for the length to 

^pH TC' Kal *Op^€^f *0Sp6<nis ^ Qpd^. which his love of knowledge is said to 

• ...GaX^ 5i, ^otrt^ tSv t6 yivos, KaX have carried the philosopher. 
TOij AlyvwrUav irpo^n/frais irvfjifiefiXTfKivai * Pboclus calls him PateneUh. Pla- 

^tpnp-ai' KaBdrrep Kal 6 Uv6ay6pas adrdis TO*S description of Egyptian lore, as 

7« ToOrois' 61 oCf Kol Tepterifiero, tva Tovovpylap dvrl ffo^laSf de Leg. v. p. 

^ KoX els rd 6ivra «orcX^c^, rV fiwrrt' 747 0, is not inconsistent with the no- 

'V To^' Alyvrrlwv iKfMot 4>iKo<ro^tav. tion, that light was derived from Eg^rpt. 

xxxu GREEGE. 

Tbaies. So also Plato, in this respect at least departing from 

the principles of his master Socrates, (who discouraged 
this practice of seeking wisdom from without,) visited 
' Egypt and studied under Sechnuphis at Heliopolis ; afler- 
wards he went to Cyrene and Italy. It was also a part of 
his plan, if Apuleius may be credited, to visit India, but 
the troubled state of the East deterred him. Several 
others of the Grecian sages may be traced through the 
the same courses of instruction. Thales of Miletus, 
founder of the lonic school of philosophy, was, on his 
mother's side, of ^Phoenician extraction; he is said to 
Sr&^*'' ^^^^ studied astronomy in Phoenicia, and to have derived 
some considerable amount of his system from Assyria; 
but it is more certain that he passed some time in Egypt, 
and received instruction from the hierophants of ^Mem- 
phis. Without entering into the consideration of any 
other particular doctrine that he taught, we may merely 
observe, that, living in the days of the prophet Jeremiah, 
he taught very much the same doctrine with respect to 
spiritual essences, that was taught contemporaneously at 
Babylon, as we know from the fact that the Jews adopted 
the same notion in their captivity ; so Aristotle tells us, 
Kal €v T<J! oktp 0€ Tiv€9 ouTiJy (tiJi' >/^i/X*)>' ^^O ^efAi^xjBai (JHUTtV' 
o9€u tam Kai 80X79 (fivOrf ttoi/to irXiiprj Oewv clvai. We 
may trace in this the notion of the various angelic intelli- 
gences of the Indo-Chaldaic Sephiroth on the one side, 
and on the other, though in a fainter degree, the fore- 
shadowing of the Platonic iSeat. His notion that water 

^ *I<rro/>€ircu 5i Jlv$ay6fiat fJLh Zory- fragment preserved by EusXBius, in hia 

X^ r^ klyurrUif dpxt^fpo^yfJTxi fia0rjT€6- Pnsp, Evang, xrv. 12, says that Plato 

j-cu. nXdrbw 8^ Zexi^oi^dc r^^^HXcoro- kly&rrov 'ftpda'$if, koX riji Ilv0ay6pov 

Xlry. Cleic. Al. Strom. L 15. Again, rcpaTtidovs ffo^as, 

'O Si WidTVP bijXoy u)s ffcpM^w iel rods * DiOG. Laxbt. i. 12; Hebod. i. 

fiapfidpovs ebpUrKerai' fuiunip4yos airrod 170. OdXew 6jfdp6s yLtXyjirlov . . . r6 dy^- 

re Kol Ilv0ay6pov, rd TXeiora koI yey- Kadof yhfos Hptos ifolpucos. 

^aiArara tu¥ doyfidrw h papfidpois * IbiA aa, 33, 14; Plut. cfeP^. PAt7. 

fiuB^imaw: Ibid. XxKOFHON also, in the i. 3 ; Iahbl. <k v. Pj/tk, i. 3. 



was the first principle» and that all things were produced 
from a humid sementation, was derived from ^Egypt; 
SiHPLlcius says, Sio xal Aiyiirrioi rfjv r$9 irpoirfgi ^o)^, ^v 
t^wp 0-i//u/3oXiictt)$ €Ka\ov»9 vwoaTaOfifjv riiv t/Xiji/ exaXoi/F^ 0^01^ 
ikiv Ti¥a ovaav, {in Arist. Phys. p. 60). 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, 
St/mbolik, i. 282, notes 249, 390). The Phenician fishgod 
Dagon also symbolised the ancient belief of Egypt, from 
^hence 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 also the Lotos, aa Bymbolu- 
ing life Bpringing from the waterSi had 
a deeply mystical meaxung in the Egyp- 
tian system ; according to Ckxvzer, who 
writes, however, without reference to 
Gnostic notions, it represented the bi- 
aexual principle, rd 6^^60rf\v, and the 
after-derelopment of Isis and Osiriji, 
while they were still in the germ, and 
nnbom ae yet of Bhea. His words are, 
/n ihrem Kdche, mit dem SUtttbfddtn 
wnd dem PitUU, war dcu Marm-weibliche 
— der JoiU-Lingam, Indiech zu reden, 
im Pfansen-reieke, In ihr etdlte die 
Erde, die vom Nil geechtoHngerte Erde 
9dber, fHar die Volktanaehawtng ein Bild 
jener mytliechen Ehe der heiden Landes- 
godkaUn avf, 80 ward der Zotutkdch 
in rdigidter Betrachtungeart zum Mut" 
terwehooeee der Oroaecn Rhea getteigert, 
und StoMbfdden nnd PittiH erinnem tn 
ihrer Verbindung an die Vereinigung 
det GSUerpaaret tehon im Schootte der 
MuUer. Symbolik, l. 183. 

The Lotos waa an emblem moreover 
of the resnrrection, sabmerging ite head 
by nig^t, but lifting it again to meet 
the rays of the riaing snn. v. HammxBi 
Minet de rOrienl. v. 483. To symbolifle 
the aqueoui origin of all thingSi the 

v^ptiov, or water jar^ was bomei as a 
sacred emblem, in the festal prooeesions 
in honour of OsiriSi as Plutabch saysi 
oi yJtivov hk rhv XetXoy dXXd iroy irfpHxif 
ArXwt '0<rf/Mdot drofi^y «caXoOo-ti koX 
ruy UpCiv del Tpoiro/iTciyei t6 v^peToy M 
rifiy Tov Qeov. de la. et Ot. 36. Credzeb 
seems to have had this passage in view 
when he saySi /n der Itit-proceation der 
Prophet oder Oberprietter dcu heiligtte 
Symbol, den Waaserhrug, die bdpla, in 
den FaUen adnea weiten Kleidea verborgen 
trdgt. ibid. But see Dionts. i. p. 24. 

* Philo*s description of the first 
crade state of the earih may be oom- 
paredi /xec^ t6 ciftirav vSujp tls diratraaf 
T^ yipf djf€K4xvT0, koX 8id irdrroir ain^ 
ir€<^Ti/iK€L tQp pLepS», ota ciroyyias di^o- 
rertaKvtas iKpuAZa, ws elycu r A/ui re (f/ta 
KoX ^oBtr vtiKh», dp^Hndponf tQp ffTOLxdav 
ipaZeSevpiiinap Kal cvpi.v€<t>vppi4pw Tpfnraif 
^vpdpLarot €ls ploM iStdxpiTW koI dpuop^o¥ 
0i^iy. De Mund. Op. XI. 

' See pp. laS, n. i| ai^i and 341. 
But it may be observedi that the ser- 
pent in Egyptian hieroglyphics ia the 
emblem of two antagonising ideas ; viz. 
of lifei by reason of its vitality; and 
of deathi beeause of its deadly qua- 
lities. Die Schlange i$t dureh ihre 

xzxiv OBEECE. 

Demo- repreBentative of the element of water ; and they always 
^^' . spoke of the light imparted to them from above, as a 

D. S41 

humid though spiritual sementation. 

B.o.4e&-^. Democritus also studied in Egypt, and in Persia under 
the Magi, as well as in India with the Gymnosophs. It was 
from the first of these sources perhaps that he derived 
that notion of omnipresent eiStaXa, that Plato also adopted 
and brought into harmony with belief in a God, but which 
Democritus only made atheistical, in combining it with 

p. 999,11.3. 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, (pOelpeaOm Se avTov^ vir aWiiXwv irpocr- 

Brucker. wlTrTovTai. At a latcr date ApoIIonius of Tyanaea, 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 

™io«tej. 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 

Ltbens Krafi im gamen Morgeidafide 369), frequently binds the head dre«, the 

dM Symbol dei Lebene, nnd dietelbe same double idea aa aboFe being Bym- 

Wvrzel heUft im Arabiechen, Schlange, bolised. Unde et quoniam viia necisque 

wnd Leben. DurcJ^ ihr WtUichea Gifi pote$taiem habere videtur, merito tane 

iet He aber auch dae Symbol dea To- deorumcapUibueineerilur, Hob.Ap. i.i. 

dee; und ihre Hieroglyphe auedrUekt ^ dTtlpiwi 6i eUat K6fffiovs xai fuyiOei. 

<^\ der AOebendtge, und (^s,^j^\ aeX^n^, h run ii fidita w Top' iffup, 

der AlUodtende. ▼. Hamhbb, Minea de koX h run rXe/w . . . e&ai W t^ M^ ^reXij- 

rOrient, v. 275. In reprenentations of yif^ Kdr<a, (Teira rhw ^of, ctra r©i>t dw- 

the diflRBrent deities, an ophie circle, Weif doT^paf. Toi>f 6i T\dnfras o09' 

(^<^«a fdrpffp, DiON. xn. 54, ZXXIII. a^oi^s ix^ taor 0^of. HlFP. Ph, t8. 


of matter was acknowledged in the pantheisxn of the sage, Phere- 
and the poly theism of the multitude ; and by a natural deve- o^ai^'. 
lopment the earliest form of Greek philosophy was the physi- 
cal system of the lonian school ; in which each of the four 
elementB was successively adopted as the fundamental dpxn 
or principle from whence the entire system of the material 
universe was evolved. Notions with respect to a divine 
principle may have existed among races of an earlier 
civilisation, but these for a time were overlaid in the 
grosser material theories that formed the first foundation 
of Greek philosophy. Half a dozen generations passed 
away before this higher principle could struggle once more 
into light ; and the temple of Hellenic wisdom, most beau- 
tiful in its symmetry as it came from the hands of Plato» 
concealed beneath its ground-Iine a rough misshapen mass 
of heterogeneous material. 

So Pherecydes of Syrus imagined earth to be the 
ultimate principle from whence all originated, and to which 
all retumed^ His foUower or in any case contemporary 
Thales, having studied in Egypt, where the rank growth 
of the year was so evidently dependent upon the fertilis- 
ing waters of the Nile, taught, as we have already seen, 
that water was the first elementary principle, containing 
within itself the seeds of all physical development. This 
view was in no degree less gross than the preceding. It 
.was fully as atheistical, and Cicero, as we are reminded 
by 'Archer Butler's learned editor, was not speaking in 

^ Still tbe honour Ib aBcribed to him * Led, v. yol. i. p. 308. I subjoin 

ofhayingbeen thefinttoteacbinGreece these words of Prof. ThompBon : "The 

the immortality of the sool, and to haye hypotheaiB of a formative and formed 

attractedPythagorasbyihisdoctrinein- principle ia quite at yariance with the 

to the pathfl of philosophy. Gio. Tuw, reported tenets of Thalea, and with the 

1. 16, Div. I. 50; ^LIAK, V,H,Vi, 18; earliest lonian philoBophy. It would 

S. Auo. e, Aead, lu. 57, Ep, cxxxvii. have been in effect an anticipation of 

II. XsMOPHAinBB revived his principle : Anaxagoras." The inference based up- 

Ztpo^tdnfs d^ iK 7^1 * iK yfjs ydp ifniff» on the worda of Cicero at p. 189, n. 5, 

rdrra icrt, koI df r^ yfj^ irdrra reXev- requires modification. 
rf. HiFP. Ph, X. 6. A. BUTL. I. 314. 



xxxvi lONIAN 

his own person, when he said, Thales MUerius .... aquam 
. diant esse initium rerum ; Deum autem mentem eam, qwB ex 
aqua cuncta fingeret. The deity of Thales appears to have 
been nothing else than the yital or plastic energy^ that he 
Gonceived to be inherent in the elementary particles of 
B.c67a Anaximander, with whom Pythagoras is said to have 

spoken, first identified the term aTreipia with his first prin- 
ciple or apx^» a term that was ^incorporated by him in the 
philosophical terminology; but his dpxn ^^ physical, 
being the 'vital principle of creation, and the airetpia 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 substance, 
Principiis propriis semper res quasque crearij 
Singula qui quosdam fontes decreuit habere 
jEtemum irriguoSf ac rerum semine plenos. 

SiDONius Apoll. Carm. xv. 84. 
Brucker, however, gives him credit for intending some 
such infinite immaterial principle, as the P|D"|^M of Cab- 
B.C.M8. 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. 
Fhilosophy 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 SiKPL. Phyt.; Orio. PhUocal.; with ihe editor*s note. 
EiTTKB, ff, Ph. L «35. » lOV/ta, ARI8T. Phyt. Aute. m. 4, 

• Cf. A. BUTLKB, Zeet, v. p. 330, aiid see below, 290, n. i. 


Thus Anaxagoras, retaining the term aireipoii as one AnasEa- 
now well established in philosophieal language, applied it 

B.C. 000—428. 

to POV9, as well as to the physical world. He spoke indeed 
of the sky and air as afi<f>OTepa airetpa eovray but there are 
also expressions of his, in speaking of the infinity of NoS^t 
that strongly remind us of the aveipla of the Supreme 
Principle in the Gnostic theories, and of the impossibility 
that it should come into contact with matter. ^No?? ^ 
ioTiv aweipov Koi avTOKpare^f koI iiefHKTai ovSevl ^17/uaxc, 
aXXa fiopo^ ai/rov €<p' iwvrov earci/. The Gnostic axiom 
also, that things visible are the reflex of things unseen, 
agrees remarkably with his notion, ^r^s rcSK aSiiXwp icara* 
Xriyf/eaj^ to. fpaivo/uiepa etpai KpiTiiptov. Plato only illus- 
trated this dictum of his predecessor, when he said with 
greater clearness, ^Trao-a avayKtj top^c tov Koafiop elKova 
rrtvo^ elpat^ and more enigmaticallyy o Tt ivep irpo^ yepeatv 
ovata, TovTo tt/oos iruTTtp aXijOeta, Like Thales and 
Fythagoras, 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 
probabUity he derived from this source a higher notion of 
Divine causation ; so Aristotle desmbes his principle, •ap- 
j^tjp ye Tov povp fjiaXttrTa mrapTWpf fiopop yovv (prjatv avTov twv 
ovTWP a?rXot;i; elvat, Kot afxtyij re icac Kodapop' diroSiSwat Se 
afJL(f>w rjj avT^ ^PX*^ '^^ "^* ytPwdKetp Koi to Ktpeiv. If there- 
fore Thales wrapped up a Divine Priuciple in his primeval 

^ SiMFL. Phys. in Ab. Phya, i. 33. the antitheBis in the text. JBeing is to> 

* Sext. Empib. vu. 140. product, as tndh, or ahsoltUe certcUfUy, 

* Tim, tg, is to hdief, 

^ It miiy be found usefti] in the ' He also parted with hiB property* 

sequel to observe, that the word oMa, is to devote himBelf more exclusively to 

the abstract of rb ^, whereby Plato the pursuit of knowledge. Flut. DeVit, 

designateB ahadluU indrfectible exittence; jBr, Al, ; Gio. Ttuc, v. 39; Plato in 

while yh€ffi% is a term intended to ex- Hipp.; Philostb. v, ApolUm, I. 13; 

press the exititenee improperly ao eaUed, Plut. in Pericl, ; SuiD. in AnaoDog,; 

of thingfl which are continuously pro- Philo Jud. de v. Contempl. 1. 
duoed, but abe never ; rb yvy»6ft€ifw lUw * d^ An, l. 2 ; cf. aJso Plut. in 

iuAy op di oM^ore. Tim,'i'jl>. Hence Perid, 


Anftxa- watery element, Anaxagoras resolved the combination, and 
^"^' assig^ed to the Deity an independent action in the dispo* 

sition and goyemment of all things. ^NoS? ^iaKoafiwv was 
with him a moral as well as an intellectual principle, *'Ava^a' 
yopa^ jc m kivouv to ayaOov ap^xfjv* o ydp vovi Kivei, dWd 
Kivel eveKa tivo^* and the source of to KaXoKayaOov, as 
Aristotle again records; ^iroWa^^^ov fiev ydp to cutiov tov 
KoKw KOi opOik Tov vovv Xiyety though he still made a 
certain confusion between vov^ and the vital principle "^vyti^ 
alGrming tov vodv elvai tov avTOv r^ "^^X^' ^^^ ^^^ ^P' 
proximation however that he made to the truth, Josephus 
speaks of him with the same terms of praise as Pythar- 

c.Ap.8. goras and Plato. Kal ydp TlvOayJpas xal ^Ava^ayopa^ xai 
TlXdTwv, Kal o\ fieT eKeivov^ airo Tfjs aToas <l>i\6<ro(f)oi, jcai 
IkiKpov ielv diravTe^, ovtw (paivovTai irepi r^ tov 9eov 
<f>v€rem jrefppovriKOTe^* aXX' o\ /xev irpos oXlyov (piXoao^pouv^ 
Te^ elt irXfiOo^ S6^ai9 'frpOKaTeiXtjfifjievov, ti^v dXiiOeiav tov 
ioyfiaTos e^eveyKelv ovk eToXfinaav. 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 

Braeker thc historiau received instruction from him, as wcll as 

Rltter, H. 

Democritus, Empedocles, Metrodorus of Lampsacus, iEsop 
the tragedian, Socrates and Themistocles, while Euripides 
lived on terms of intimacy with him. 

But the element of fire was not omitted, exercising as 
it does a kind of natural ascendancy over the other ele* 
ments; reducing solids to their inorganic constituents ; 
driving water before it as vapour into air; and assimi- 
lating apparently this latter element as its own proper 

^ See p. 190, n. 1. * de An, L i, a ; ef. Plato, Ora^. 

* Abist. Met. xu. 10. pp. 100, 413. 

Ph. I. S48. 


pabulum. The same half century that saw the Magian Her»- 
worahip of fire established in the east by Zoroaster, as the 1 

purest material emblem of the deity, found Heraclitus of 
£phesu8 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 volcanic region, the 
KaTCLK€KavfA€uti of thc ancients, naturally enough adopted 
this theory. It does not appear to have made many 
converts, though his speculations in other respects had 
considerable infiuence upon the fortunes of philosophy. 
The Stoics built upon his foundation; Plotinus applied 
his theory ; for if Heraclitus said that the Deity was irup 
voepov, the founder of the Neo-PIatonic school also taught cf. Phnod« 
that the Divine Mind acted on matter through the etemal 
ideaa^ by an intimate combination, as the secret energy 
of fire, ^the Divine Ideal being a fiery e£9ux. In other 
respects Heraclitus had his points of contact with Zoroas- 
ter; DUeard^ or iroXe/uo?, was as his Ahriman; and the idea 
of multiplicity in unity is contained in his dictum^ that 
unity divided out ia a aelf-combination, ^ro ydp ev (ptitri 
Sia^epofievoVf avTo avT^ ^vfi^peaOai. He gave a prece- 
dent to Gnostic self-conceit, in affirmingy avTov ra wavTa 
ei^vat ToJc £e oAXoi/s avOptiirov^ ovSev» Simon Magus, 
though in the spirit rather of oriental theosophy, asserted 
a fiery first principle, which was afterwards inherited from 
him by the Marcionite. 

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

1 Enn, Yi. T. 8 ; yn. i. the name that, according to Clement of 

* If thu may be taken as a speci- Alexandriay waa given to him; dt koX 

men of the way in which he ezpUined ZC aM roOro, ffK0T€»6t vpoaayopt^' 

his theories, we need scaroely wonder at rcu. Strom. v. 8, and of. p. xliii. 


Kecumnoe ^ Sio fiev vKiKO^ y^¥ Kai viwp* iio Se opyavaf oftp Tci i/Xcita «coo'- 
principles, t^^iTai Koi fi€TapaAA€Tah frup xai aepa' ovo oe epya^Ofieva 
Toi^ opydvois Ttjv uXtiv koi ofuuLioupyovvTai veiiro^ Kai ^iX/ai/. 
The first four were in contmual flux, dying and reyivingp 
the last two were permanent, as two verses of the philo- 
sopher presenred by Hippolytus state ; 

61 ydp Kat irapos iv, Kai y ^iatreTai, ovSe ttot, olwj 
TOVTtDV afKpoTepwv KeivwKrerat oo-Treros aiwv. 
His system in fact was an amalgam of the lonian and Italic 
systems ; and it is instanced by Hippolytus as the proto* 
typal form copied by Marcion. 

Even this brief review of the earlier development of 
Greek philosophy, has brought out several points after- 
wards revived by the Gnostic sects ; when men of thought, 
offended with the sciolism, into which the great schools of 
Greece were subsiding, and acknowledging as a half truth 
that €0! crimte luw^ 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 
the reconstitution of philosophy upon a broader and more 
comprehensive basis. 
n*cf 'i ifl ^^^ Gnosticism does not merely date from the period 

when names, venerable among Christians, were first inter- 
mixed with the dregs of Greek and barbarian phHosophy. 
In its origin at Alexandria it professed to solve questions 
that had baffled the keenest intellects of antiquity; and 
amongst others, to demonstrate the substantial connexion 
that subsists between Truth and the appreciating Intellect. 
A necessary mean, it was formerly thought, subsists be- 
tween Truth and the act whereby we perceive it. Much 
as in the act of vision, there is the eye that perceives, and 
the object that is perceived ; but there is also the medium 
of air, radiant with light, to convey the spectrum to the 

* HlFP. Ph. vir. 39. Kt&tf-ero* Aff^irros . . . HlFP. Pk. vn. «9, 

' Ood, Kol (arai oddiTu roUf . . . ice- and cf. 994, 2. 

H. Cr. L 48, 


eye, and the various parts of the organ of Tision» to convey not im 


seisation to the brain. Even Plato had only approached onentaL 

the margin of this intermediate void ; Aristotle'8 subtlety 
had been foiled by it; but it was reserved for the new 
fusion of philosophical schools, in the eclectic system of 
Alezandria, 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 
tbe InteUect. Plotinus expressed only the theory of hiscr.piiiiode 

M. Opif. 83; 

^precursors when he affirmed that " Intelligence is at once 4.%"*^^ 
the object conceived, the subject conceiving, and the act *'**'' ^*"* ^' 
of conception ;" *in his words, ovk e^u) tov vov ra voffra. 

Porphyry disputed the position, not because it was Poiph. 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 conceives, was one great distinguishing tenet of 
tbe Alexandrian or Neo-PIatonic school of philosophy; 
and it very evidently coincided with the notion of the 
Gnostic heresiarchs, that a true yy(i<n% can only subsist in 
souls that by a divine insemination are derived from and 
retum to the koct^o? 1^017x09, the Pleroma of Intelligence. 
Other points indicate a Western source for certain main 
tenets of Gnostic theosophy; 'the trouble of tracing out 
these analogies has generally been avoided by assuming 
that all such tenets had an Oriental parentage ; but a brief 
review of the component elements of the Alexandrian 
philosophy, and a comparison of the principal Gnostic 
tenets, will shew which of these tenets are referrible to an 
Eastern, and which of them to a Western origin. 

The Alexandrian philosophy then was principally dis- 
tinguished by the larger infusion of Pythagorean notions 

^ AfflmoniiuiSaocM, »bouti90iL:D., ' HiPFOLTnis reminds hiB reader, 

ftod NimieiiiaB hu predecessor. icn /ihf od» t6¥0v fucr^ rb hrixtipo^ 

' A. Botlib's Leet, voL n* p. 354. H^of, koX iroXX^ Mii^oif Irroplas, p. 4. 

xlii SOUaCES OF 

with which its Ph&toiiiflin was tinctorecL The degree in 
biiopbT^. which Plato had been indebted to his predecessor, in 
' htying the foundation of his system, made it proportio- 
nately easy for his disciples of a later date, to engrafi a 
liberal admixture of later Pythagorean notions upon the 
system handed down to thenu It is with schools of 
thought represented by these two great names that we 
are at present chiefly concemed; for they were clearly 
represented in the Valentinian theory. 

Of the first of these systems, the Pythagorean philo- 
sophy, yery little is known beyond a few leading principles ; 
the master having left ^nothing on record, 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 assert ; that Pythagoras leamed in 'E^ypt 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 sciencCi and of the orderly powers and pro- 
portions of numbers, concealed from the plodding prac- 
tice of his Egyptian instructors, but revealed to himself. 
He first learned to appreciate regularity of action in the 
exact sciencesy 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 Ko^rno^y first applied 

^ The golden Teraes and other pro- Bioa. Laebt. vin. 15. See p. xxxi. 3. 

dncttODfl bearing the name of Pythago- ' robt Si dpiBfto^ koX rd fUrpa irapii 

na are withont doubt gparions. Alyvrrluv ^oai rh» llv$ay6paw /to^ecr. 

* Philolaub, the esrliest, ai edit> Hipp. Ph. p. 9. 

ed by BoiOKH, lived with SoorateB. ^ Cf.PHiLOLAUaaBoBOXH, 141,145. 

6N08TIGISM. xliii 

by him to the universey betrays its inductive origin. The Pythago- 
hannony of the spheres also^ for ever, as he affirmed,^ losophy. 
ringing in mortal ears, but unperceived, because never 
absent, indicated the deeper meaning of his theory of the 
powers of numbers, whose continual presence in esae, bore 
the stamp of the Eternal; though as regards man, they 
had existed hitherto only as a latent and unsuspected 

This harmony, symmetry, proportion, or whatever else 
Pythagoras may have termed the ultimate principle of 
his system, was as the ^ Divine Soul of the whole ; it was 
the Unit out of which the entire progression of numbers Phnoi«uj, 

* " pp. 147, IW» 

emanated ; and so represented multiplicity in unity. The 
Monad in itself could not constitute number; but 'by 
reaetion upon its own nature it evolved the Dyad, the 
symbol of matter, the fruitful mother of an infinite evolu- 
tional series of products ; while the ^Monad, sole origin of 
a world of harmonies, and wholly abstracted from matter, 
was as the divine principle in this theory. 

Further, these numerical laws and properties were 
eonsidered, not only to have a definite relation to the 
particular comlMnations or powers in which they were 
observed, but to have an universal subsistence, an essen^ 
ttaZ^being. So the progression 3, 4, and 5 had its parallel 
in the right-angled triangle, the squares of the first two 
numbers representing the squares of base and perpen- 
dicular, and equalling that of the third quantity, or 
hypothenuse. And if this relation subsists in two such 
difierent elements as numbers and a plane geometrical 
figure, its character, as it seems to have been reasoned, may 
be presumed to be universal ; and if imiversality attaches 
to this, so also may it attach to every other numerical 
property or power whose more extended relations it is 

* See p. «94, 3. ■ See p. io6, n. i. 

* See p. «97, a. * CompaFe Plato, Itep. I. p. 515 0. 


Pyihago- unreasonable to deny merely because tbey are undetected 
loflophy. by our duU senses. Hence tbe properties of numbers 

ctphiiouui, were extended to moral qualities and principles, and even 

^«>ti«. et ' to the attributes of popular deities. The /nl/iArfai^ tw¥ 
apt9fAW¥ had in this way an universal character. So the 
Manadf as the source of Light in this system, was ApoUo; the Dyadf qua unity resolved, represented Diaeord^ but it 
was also the symbol of Artemis; the Triad was JusHce^ 
which was also symbolised by quadrature^ apiOjmo^ 'uTcuni 

BuUer.H. icTOf. Thc equilateral triangle was *A0^vfi Tpiroyivcia. 

phii^ilf'' ^^ Tetrad was the source and root of all, and extended 

pp.i4o,i4e. -^ mystical properties to the Decad, that numerically 

cL Ai. str. summed its progressive digits (1 + 243 + 4^ 10). The 
Hexad, in the same way, was called yafio^y and signified the 

Phiiodeii. tnaterial warld^ ^m av youifio^ apiOjmou Upon the same 
principle, the idea of sex that attaches so universaUy to 

Hippoi. the products of nature was extended to numbers. The 

Fh. 6. 

odd numbers being male, 'the even numbers female. Thus 
the arithmetical features of this system justify the term 
applied to it by Xenophon, who called it, HvOaydpou 
TepaTwStf^ coipta, 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 leamed from 
Zaratas the Chaldaean the dualistic principle, that Lifflu 
was the father of the warm, the dry, the light, the swift; 
and Darkness the mother of the opposite qualities of the 
cold, the moist, the heavy, the slow. If this was part of 

^ See p. 494, n. i. t^ XaX8a?or iKii\v$4rai Uv$ay6pa9* rhm 

* See 80,4; 396, 7; 297, 4. The Mo- U iK$Mai aiir^ di^ tbmi dir' a/>x^ 

nad however was Buppoeed to include roit o^uf aXria, waripa kqX firfripa' 

either gender. See the passage from ir.r.X. quoted at p. xxx. note 8, ironL 

STOBAT7B at p. i8| n. I. HiFP. Ph, p. 8, ed. Milleb. Com- 

' AMwfyot di 6 'Eperp^e^ koL 'Api- pare also vi. i^, %b,; and below, p. 394, 

0T6(evot 6 ftovauc6s ^aa% vpds Zapdratf n. 1, (end). 


his teachingy it can hardly adxnit of a doubt, but that he Pythago- 
learned from the same source to refer the origin of all to loaophy. 
the antagonising action of (piXia and mffov^ And these gee piut. ii. 
peculiarities of the Pythagorean system were refiected 
aflerwards in every 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 
simiiltaneously, as we have seen, the dualistic theory of 
the East, and these assertions at least may shew that the 
Gnostic heresiarchs need not have derived their dualism 
immediately from 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, pittAfiai^ rwv apiOfiwv, 
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 progpression, it was apiOfAOi iairroi/ see PhUo. . 
Kivwv, and to auro kivouv. This theory consisted well enough 
with the notion that the supreme Monad was an objective 
harmony, a definite Law of that which is Good and True, 
rather than subjective Goodness and Truth itself ; but it 
was wholly inconsistent with a belief in the independent 

^ See HiFPOLTT. Ph, ed. Millxb, And he adds a saying of Plato, who 

p. i8x, wherey for the absurd reading, when asked, What is philosophyl an- 

ovna ripf tUoirHfP oiMrla» roO K6afiov, swered, x^P^M^* ^^xijt dir6 (rtJltfiaroi, 

^2, Tif»€i ds iQoj ^vrd, «r.r.X. read So in the Phced. 8r ▲. the philosophic 

«S^w t6 pukos Hjp oiwioM jc.r.X. Hippo- Ufe is fUKiTij Bapdrov and Orat., ffijfia 

lytoa ako ascribes to Pythagoras the rtyhfpaaafaM{ffw/ia)T^t^fvxnf- These 

Bnhminical notion» that life in the body notions also have their bearing upon 

tt a penal oondition ; e.g. ttpai di a^df GnosticiBm. 189; 3 18, 3; 370. Cf.PHiLO 

(rd! ^dt BC.) An^rdt /lip &rap (Sffip ip de Migr. Abr. 2 ; de Somn. 1. 2i. 
Tfp fftafutri, olorei iyicarop<apvyfUpat Cit ' ripf ^ d&piffrop 6vdda dcUfJLOpa koI 

h rd^, diflffTaaOai koI yivtffOai dOopd'- rh KaKbp, vtpl -^p iffrl rb itkuc^ xX^ot. 

Tm, inrap tQp ffuftdrwp dvoKvBQfUP, y.Cabaub. inDiOG. La. ^{cm. viu. 83. 


PUtoiiio substance of the Deity, as ^Cicbro has remarked. The 
Bophy. Gnostic 8oul wa6 no lesa an emanation from the Infinite. 

The analogies afforded by the theories of Plato arc 
striking ; perhaps portions of his system, that reflect the 
greatest light upon the Valentinian heresy, originally from ^Egypt. Hence Hippolytus says of it; t} fiiv 
oZu ipxfi Tfji uirodiaeoK iariy i; iv ry TijuLaiip tov HXaTwvo^ 
{Totpia ^AiyvTTTlta». The points of Plato's teaching with 
which we are chiefly concerned, are, his theory of the Divine 
iSeai, and his views respecting the material world and the 
mundane soul ; which suggested on the one hand, the sys- 
tem of ^ons within the Pleroma, and on the other^ the ex- 
temal world of Yalentinus 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 fumished by the great master 
of phUosophy. 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 

^ Kam Pythagonu, qui cenBait ani- per univeiBain renim natnram oonune- 

mum eflse per natunun rerum omnium ans et intentus ; ez quo etiam anima» 

intentum et commeantem, ex quo animi lium omnium vita capiatur. 

nostri caperentur, non vidit distractione ' Pboolub giveBi ae a matter of 

humanorum animorum discerpi et dila- Egyptian record, the namee of three of 

cerari Deum ; et cum miseri animi es- the priestly instructors of Plato ; at 

flent, quod plerisque contingeret, tum Sais he conversed with Pateneith, at 

Bei partem esse animam ; quod fieri non Heliopolis with Ochlapis, at Sebennite 

potest. Curautem quidquam ignoraret with Ethimon. In Tim. p. 31. 

animus hominis, si esset Deus ! Quo- * Aty&rrov •ifpdff0rt, though words 

modo porro Deus iste, si nihil esset nisi used with referenoe to Plato'B early stu- 

animus, aut infixus, aut infusus esset in dies, not by Xenophon, but by a per- 

mundo. de N, 2). i. xi. In truth the sonator of the historian, express the 

deity of Pythagoras, though one, had no sense of a perpetual tradition as regarda 

subjectiTe personality; but he was the one main source of his infonnation. 

via mt€B of the world, as MiK. FsLix has See Prof. Thompbon'b note on A. BuT- 

remarked : Pythagore Deus est animus UEB, u. p. 15. 

6N0STICISM. xlvii 

reach, xnay be inferred. Choice indeed must be made Piatonio 
of one from three altematives. Eitber Plato borrowed Bophy. 

the groundwork of some of hia 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 casCi 
the Egyptian notions that received a certain determinate 
colouring from Plato, were subsequently interpreted to the 
initiated by the Egyptian priests, consistently with that 
Platonic colouring : so that if the philosopher received the 
rude forms of his ideas from Egypt, and shaped them 
variously into one harmonious theory, Egypt received 
her own back again in a higher state of elaboration. 
Thus the wild flowers of southern climes are transplanted 
to our shores, and are sent back again to their native 
habitca in their highest form of development, more beauti- 
fuUy radiant, and ^or^ pleno, 

But there is a marked distinction to be observed 
between the language of the master in speaking of his 
Bystem of etemal Ideas, and that of Philo, Plutarch, and 
lamblichus. With later writers these ideas were littlephuodev. 
else than a divine model or eaemplar 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 trae existence; and this simple notion 
may well have existed in Egypt before the day of Plato. 
But the Platonic ideas, ^or Tra/oa^ei^/uia, had a trae subjeo- 
tive existence, and formed an intermediate world of real 
intelUgible being, lower than the Supreme Good, but 
higher than this created world; eteraal laws, having a 
neeessary existence independently of, though incidentally 

' This 'rapaSeiyfJM is defined by HiF- and addfl, Bebv di rhv rai^ijt (r^ uXi^f 

POLTTirs to be the Divine Mind. He ac.) c&ai Srifuovpyhy, rb 9^ vttfioSeiy/Aa 

nys that the Platonic principles are roOs, Ph, X. 7. See 393, i. 
tbpee — ecdy KoX ifXrpf koI wapadeiyfui, 

xlviii 80URCES OF 

^^1^^ in coimexion with this world of sense; and cognisable, 
Bophy. not through the senses, nor through the imagination» but 
alone by pure reason. They were the real and etemal 
substance of every principle of proportion and harmony, 
and of all that is true and just and beautiful ; and in this 
way, however true it may be that the fundamental notion 
of his tdetu was derived by Plato from the definUions of 
his master SocrateSy or more remotely from the Pytha- 
gorean harmony of numbers, or even from sources of 
a yet higher antiquity ; still in their ultimate form they 
were a creation of the wonderful inteUigence 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 qrstem singled out by heresy as 
its exemplar. 

In its cruder form then the doctrine of divine l^cu 
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 etemal and 
forecasting Divine InteUect. lambUchus, as a Neo- 
Platonist, would hardly have expressed himself in such 
a way, as to imply that the founder of his phUosophy 
followed the Egyptian teaching with respect to the 
ideology of things create, if he had not felt very certain 
of his ground. He accounts for the symbolical character 
of the Egyptian religious system, by saying, that it was 
intended to symbolise the Divine ideas veUed beneath 
forms of matter^ The goddess Isis herself was the per- 
sonification of the same notion' ; and if we had the means 
of foUowing the theory back to its more remote source, we 
should in aU probabUity trace it to the great emporium of 
inteUectual as weU as of commercial antiquity, on the 
banks of the Euphrates ; it was a live ember perhaps from 
altars of a yet more remote period. 

^ Iambl. de AfyM, Eg. vn. f . * See pp. zx— xziy. 


Tbe Platonic theory of matter^ also, harmonises with 60 Piatonic 
mueh as we know of Egyptian speculations with respect to sophy! 
that Bubject, so full of mystery to the heathen mind, and 
the cause of so much inconsistent and inconclusive reason- 
ing in the wisest teachers. Of course we must not expect to 
find anything like the Platonic refinements in these specu- 
lations. For this reason we might pass over the abstruse 
theory of Plato, if it were not very evident that it forms 
the groundwork of the Yalentinian notion of the Demi- 
urge and of the material creation. Matter, then, in the 
system of Plato is considered in a threefold point of view ; 
occupying space, it had an eternal subsistence as ytipa or 
T07ro9, the formal vehiculum of matter devoid of organisa- 
tion or order. But unorganised matter, thus comprehended 
within determinate limits, had eternally a bodily nature; 
and.that which is corporeal is subject to change; therefore, 
antecedently to its organisation by the Creator, mattcr 
was for ever in a transitional state, and passing from one 
chaotic condition, void of order, to another. To these 
two phases succeeded now a third, in which matter was 
organised, and its erratie tendencies brought under the 
Divine rule of form and order by a /tAcde^if, or adunation 
with the ideal types, that had subsisted eternally in the 
Divine mind ; but in this again we trace Pythagorean and 
Platonic theories back to one common source; Aristotle 
evidently identifies the two systems with each other, as 
virtually one, in saying, o\ TlvOayopeioi /uniJLtjaei ra ovra 
(pofTi» elvai t£v apiO/uLwVf YlXaTwv Se fjieOe^ei. Met, i. 6. 

Now if Plato borrowed anything from Egypt, the more 
andent 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 etemity of matter, its acosmic corporeity^ 
and its subsequent organisation, when the passive power 

VOL. I. d 

_ J 


Piatomo of the Deity Fevealed itself at length ia active energy, 
■0^7! Are all of them points to be traced in the foUowing 
story : — 4>]}(ri trepJ toS Aios o Evio^ot niuOoXoyeiv Alyvirri' 
ov%f m t£u aK€\wu avfnire^puKorwv avT^ fjLij ovi^afievoi fiaci" 
^tfci;, eir aurxvinji ipfifilt^ SieTpifiev* 17 Se ^lais jcare/uioura koI 
Sia<rT4<raffa rd lAepij TovTa tov awfiaTOif apTlirooa Ttjtf 
froptiav irapeajfev' aitfiTTerai Si Kal ^cd tovtwv o fivOoi, oti 
Kaff iavTov o tov Oeov vov^ Kai \oyoi iv r^ aoparto Kal 
a<f>av€i HefifiKm^ ei^ yeveaiv viro KivijaeaK irpovjkOev. The 
terms vw^ Kai \oyoit as applied to the Divine Being, may 
be neo-Platonic, but the general teaching of this myth 
is, if I mistake not, ^prse-Platonic; it is far more likely 
that the doctrine that it veils, was in substance handed to 
the father of Greek philosophy by his priestly instructors» 
than that the fable should have been framed in Egypt at 
a later date, when the tidal wave of Greek civilisation 
spreading southwards, made it so much the more difficult 
for such stories to be palmed upon the people with any 
hope of their acceptation. 

The same observations apply to the Platonic theory of 
the mundane soul. The universe, in this theory, was ani- 
mated by a soul of Divine harmony ; and without offering 
to lead the reader through the arithmetical maze, from 
which Plato makes the mundane soul to be evolved, a 
maze that Cicero, in speaking of an inteUectual cm» as 
numero PlaUmis ohgcurius, takes to be the abstract type of 
aU 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- 

^ EuDOXOS Uke his predeoesson, aa Bi^of. Compune also xxi. n. 3. 
well as Plato, to whom he was slightly ' The word dpiBfjAs is usually deriyed 

Beniori rtudied in Egypt. The myth from dpu, apto, q, d. iLpfA6s and qpentke- 

therefoie is remarkable for the light Hoe, with loes also of the aspirate, dptS- 

that it throws upon the andent Egyp- p6t, But d^vBpMs may have been the 

tian theory of matter ; it also indicates original form of spelling the word, 

the original development of the Gnostic which would give an eaaier analyaiB, 


bcps; also that these two Hnes of philosophie thought putonic 
oonyerge and meet in Egyptian theories, such as have ^j] 

already been described^ Evidently the power and energy 

of the mundane bouI was indicated in Egyptian myths as 
well as in the Platonic theory. The entire system indeed 
of Egyptian mythology rested upon deified principles and 
powers of nature, of which Creuzer has given a dosely 
detailed account in his Symbolik und Mythologie. If there- 
fore it should be found in the Gnostic, and more specially 
in the Yalentinian system, that the world was animated by 
a quasi Divine soul, the notion as originating in Egypt may 
have been the result of fusion of Egyptian and Platonic 
theories. The connexion however between the Pleroma 
of Valentinus, with its correlative extemal Hebdomad, 
and anything similar in the Platonic system, is reserved 
for future consideration. 

One more particular may be mentioned as observable 
in the language of Plato. He continually speaks of the 
creative act as a yuiMi/cns, having reference to that unity 
of design that formed one of the characteristic attributes 
of his ideas. The analogies for instance of comparative 
anatomy would in his language be referred to the imitative 
principle. Thus the Demiurge having caused divine 
essences to exist, delegated to them the work of crcating 
mortal substance ; and by an imitative act, 'ol he iJniJLoi'' 
fA€ifoit they embodied the divine soul in its material o^xriyia. 
Again, the same divine creative essences^ formed the 
head of man of a shape that should correspond with the 
periphery of the universe, to tov Travros a")(^fia afro/jLifxfiGa' 
fietfoi ir€pi(p€p€9 op. The entire material world was but a 

and be reaolvable into the ciunulatiTe or for which that of the Latin u was an 

eqnational, a, (cf. iAhXitij A.rdXiun-ot,) imperfect substitute; perhaps the Ger- 

and jwBiJiM. It may be bome in mind man, it, was nearer to it. 
a]0o that QunroTiLiAir, InH, Or, xn. ^ pp. zxiii. xxir. 

X. 17. cf. I. IV. 14, regrets the loss of « Plato, Tim, 690. 

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


Edectic reflective imitation of the ideal, ^vaaa avayKti TovSe tov 
^^^P^* Koa/jLov elKova Tivoi chai. The phenomena of the visible 
creation are 'o/uocoi/uuiTa tcSi' c/ccI, and the physical attribute 
of sense is toioutov oXov to oy, such as the ideal reality. 
But the entire Platonic theory is based upon this /uilfivjai^» 
wherein the material has its true counterpart in the ideal; 
and Yalentinus can have received from no other source 
his notion, not only that the Pleroma is the ^prototypal 
form of creation, but that the superior ^ons were repro- 
duced in their ^successors. ^Omnia in imaginea urgenty 
plane et ipsi imaginarii Christiani. 

The Eclectic principle, that had influenced in a greater 
or less degree the teaching of every one of the ancient 
masters, gave a far more impulsive movement to the phi- 
losophy of Alexandria. The first Macedonian colonists, 
as barbarians, owed no fealty to the schools of Greece. 
Eastem adventurers, linking their fortunes with those of 
the rising city, introduced modes of thought and theories 
that had from time immemorial formed the traditions of 
the East. The vast stores of leaming collected in the 
famous library of Alexandria represented, we may ima- 
gine, systems that had long subsisted on the banks of the 
Ganges and Indus, of the Euphrates and of the Nile, as 
well as the more familiar doctrines of polished Greece. 
^The schools of Alexandria maintained at first a distinct 
character; but it was impossible that a social centre, re- 
presenting so many contending modes of thought, should 
long preserve any single system pure, and free from mixture 

^ Tim, 99 A. uid 30 D. meroiis: " L^expreBBion T^le d'A]exAn* 

* Phadr, 2$o A, drie....eBt trte impropre pixi8qu*elle 

* See p. 44 ; 57> 3 ; 6a. peut 8'appliquer ^galement k T^le 
^ pp. 24, n. 1 ; 33, n. 3 ; 42, 43, des Juift, k oelle des ChrHiens, et k 

60, n. I ; 61, n. 9 ; 266. celle des Orecs d'Alezuidria. Ce n*e8t 

' Tkbt. e. Val, 2J, donc pluB de Ttole, c*e8t dee nom- 

* Matter ha8 very justly shewn, that breuses 6oole8 de oette ville qu*il doit 
to speak of the School of Alexandria i8 dtre queetion". SiiL de V4ooU d*Alex, 
highly erroneou8; ite 8chool8 were nu- pref. 7. 


with the rest. Its philosophy, in fact, soon becaihe fuUy Eciectic 

tinctured with the cosmopolitan character of the place. 1 

It no longer represented the schools of Hellas; and even- 
tually a system grew up, formed upon the eclectic prin- 
ciple of sharing the distinctive peculiarities of all. This 
fusion, so far as the Greek roodes of philosophy are con- 
cemed, is originally associated with the name of Potamon 
by ^DioGENES Labrtius; although he reduced into order 
rather, and systematised the eclectic principle, whereby 
already 'Antiochus had united the Academic and Stoic 
teaching; Strabo, the geographer, had harmonised the 
latter with the Peripatetic method ; Sotion, the younger» 
had combined Stoicism with the ancient theory of Py- 
THAGORAS; and Ammonius of the Academy had brought 
togcther the great rival theories of Plato and Aristotle. 
A wider application of the same eclectic principle was 
80on made; the teaching of the East was incorporated 
and naturalised; so that the Mag^ of ChaldsBa and of 
Persia, the disciple of Pythaooras, and the more subtle 
disputants of the Academy, of the Lyceuro, 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 Gabbala, 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 

* 'Ert 6i vp6 6\Lyov xal ^<cX«icTt#riJ ris ' The eclectic tendency of the 
aXp€<ris eMixdrj inrb Jlordfjuayos tov 'AXe^- Alexandrian Museum presents itself in 
OM^pion, iKke^afUyov rd dpiffKorra i^ a highly favourable point of view, as 
iKdrrris tQp odpiaew, DiOG. Labbt. having encouraged a rapid development 
Procem. of the positive sciences. Greographyi 

* Qui appellabatur Academicus; erat geometry, astronomy, optics, anatomy, 
quidem« n perpauca mutavisset) ger- derived their first, or a considerable im- 
maninxmua Stoicus. CiO. Aead. Ii. aa. puke from the city of the Ptolemies. 


The centuries, that through Manicheism may be traced down to 

'- the present day, in continuous^ modes of thought. 

There can be no doubt that the Jews, during the 6a- 
bylonian captivity, received the irapress 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 Frinciple, was a source of 
Ineffable 'Light. That from this sole origin of all things 
proceeded Ormuzd, the First Born; the Cabbalistic 
Adam Cadmon ^the irpwroyotw tou QeoS of Fhilo» or 
objective ideal counterpart of all things. In the Fersian 
theory, Ahriman emanated in conjunction with Ormuzd, 
and a whole world of evil Spirits was created by him ; this 
was modifiied, 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 
Sephirothy were followed by the Ized, or mundane geni, 

1 See Baub's Chrittliche OnoM, iv. * ''Cest par oes attributa qull se r^ 

' Z. Avesta, m.343, and cf. p. 134,1. v^le ; et oe n'eBt pas Dieu lni-mdme que 

' See pp. 134, 3; 196, 197, 2i4> i; resprit kumaine peut reconnaltre daos 

^3^> 3; 344» !• ^6 Rabbinical Adam eee (Buvres; ce n'est que eon mode de 

Cadmon ia cleariy traced in Philo's 8'y manifester. Dans touB les cas, c*e8t 

Btatement ; ivijkrat, d^ 6 fjihf irptffp&ra- une v^rit^ profondement metapbysique 

TOi Tov 6ptos \6yos ut Mijfra Tbv KSfffu», que lee CabbalisteB mettent ioi en avant." 

Y^ ydip KoX (fdiap Kal d4pa KoX Tvp koI Matteb, JT. CV*. i. 10 1. 
r& 4k To&Tiay hrafiTloxcToi. De Prof, ^ See p. 44, n. i, and cf. Philo <ie 

§ 10. M, Op. 37—39- Letj. AU. 4, 5. 


the Koafiovotoi ayyeXoi of Gnosticism, the satellites as it The 

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 
haye had a ruder counterpart in the arcana of Egyptian 
or Babylonian theosophy. Adam Cadmon, the Philonic 
LiOgos, was the Cabbalistic impersonation of this ideal 
system, who for this reason was termed fiaKpoKoafio^f or 
rS^^TT!^, fiaKpoirpoatJDiro^^. 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 observed ihat Philo in- trated by that whicb Sim ON Maoub ia 

dicateB even the oriental dyadf the ori- made to assert in the ClemerU, JRecogn, 

ginal idea of the Valentinian o-v^fa. "£go virtute mea quodam tempore aerem 

Uarp^ lUw GcoO, df koX tQ» <ntit,ir6jrrw vertens in aquam, et aquam rwraue in 

i<rrl wariip' fiffrpbs d^ aw^as, dt' ^f rd sanguinem, camemque eolidana, novum 

Ska ifxea^ €ls yiif€(ra^, Phil. Jud. de hominem pwrum formavi,'* and c. n. 

Prof. 8 ao. See 166, 1 ; 188, 1. 15. Cf. ffom. Clem. n. 26, and Dioo. 

^ The ancient notion of the gradual Lasbt. viL in Zenon. 
condenaation of matter may be illus- 



■^» al the time of the Babyloman Captivity, when the fipst 

deportation of the ten tribes took place, hordes of immi- 

grants from ' Babylon replaced them, and took possession 
of the most desirable portions of Sanuuia. The intro* 
duction of their religion» and their intermarriages with 
the remnant of Israel, caused the deadly feud that ever 
since existed between the Jew of pure blood and the 
hybrid Samaritan. Simon Magus, a Samaritan, taught a 
completely Zoroastrian doctrine. But in all probability it 
was a doctrine that had subsisted in certain families of 
Samaria almost from the days of Shalmaneser. So also the 
earlier Gnostic heresiarchs settled at Alexandria as immi- 
grants from Syria and the East ; and the mixture of Ori- 
ental notions to be detected in the systems of Basileides, 
Valentinus, Carpocrates, and others, was the effect of 
early association ; scarcely of contact with the philoso- 
phising and syncretie Jew of Alexandria. 

One consideration must have greatly commended the 
Oriental and other systems of theosophy to thinking 
minds, as compared with the religious belief of the more 
civilised nations of the world; which was, that whereas in 
Greece and Rome polytheism was upheld as the religion 
of the body politic, a higher faith possessed the Eastem 
mind, which recoiled with hearty abhorrence from the 
g^oss debasement of every Western form of religion. 
Philosophyy in fact, gained a religious element in its union 
withTheosophy; 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 
affbrded 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, 

i 1 Kings zyii. 34 — 4 1 . 


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

transcendental beauty of the Christian faith, the high °°' 

courage, and meek virtues» and self-sacrificing devotion of 
its followersy and it is no irreyerence 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 xul ». 
they had been scattered broadcast. They were sown in« 
deed by the malicc of the enemy, but when once sown, 
there was greater danger in their removal than in their 

It may be useful here to recapitulate very briefly those 
points that the Gnostic received from Greece, and from 
'Egypt, the early cradle of philosophy, representing the 
esoteric action of whatever elements of variously diffracted 
truth survived in the creed of sage and hierophant. We 
have '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 consciousness that truths, dis- 
torted it may be, still in their origin substantive truths, 
existed more generally than is usually imagined, as the 
inner soul of these systems. When, however, a totally 
new class of ideas was introduced from the East, that 
commended itself to the religious sense of man in a 

1 See CRXnzBB*8 worcb, aboye, p. ZTiii. n. i. 
■ pp. i. — viii. 


Becaintii]»- higher degree than the rain wrangling of the schools, the 
^ natural result shewed itself in a reeurrence to those an- 
eient and comparatively unsophisticated principles of the 
old world» that were antecedent to the rarious systems of 
philosophy, and that still maintained a dim subsistence in 
the old centres of civilisation. Hence the Gnostic daimed to 
take his stand upon the ^Si&aaKaXia auaroXiKm tuid upon the 
'Chaldaic Leaming, as the 'Ancient Philosophy. We haye 
obseryed 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 ^aKoras ay vwarow. That 
from this Supreme Being were evolved, in the way of 
emanation, a subordinate pair of ^ai/uoVia, ^lsis and OairiSy 
who represented the ^Divine i^eai, or ldxj>ia the ^Mother 
of creatiouy and the male or "plastic energy of the Crea- 
tive Principle; while a third emanative Divine Person, 
Horas, 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 ^^Plato 
also imagined, until reduced into order by its imeOe^is 
"with ideal form. 

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

1 Thiobotub, ap. Clxh. Al. • pp. xx. xxi. n. 4, 5 ; xxii. xxiii. 

' EuiTAPius in jBdet, ap. Be. iT. • pp. xxi. 3; xxiii. xxiv. liv. 4. 

. n. 641. 

» PORPHTBT, V. lamhl. 

1» p. xxi. 

i«p. xxiU. 3,4; 

^^ p. xviii. 3. 
xxiv. xxxvii. 

* pp. xviii. xxxvi. 

1» p. xxiii. 3. 

■ pp. xxiii. n. 3 ; xxxvii. 

" p. xlix. 

• pp. xxi. 1 ; cf. xxiii. 3. 

" p. xxiv. xlix. 

7 p. XX. 

^* p. xxiv. XXV. 


which ^Fythagoras, whom 'Valentiniis certainly copied, Becapltni»- 


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

world of spiritual essences formed an article of philosophic 
faith even in the more ^primitive forms of Grecian wis- 
dom; while the dualism, that is usually thought to have 
been a peculiarly Eastem feature, had a place in the 
theories of ^Pythagoras and Empedocles as (piXia and 
y€iico9» and the origin of the material creation was ascribed 
to war, as an abstraction of aU that is evil, 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 
indeed give no complete account of the infusion of no* 
tions through Gnosticism, that were strange to the general 
teaching of Greece, but they enable us better to under- 
stand the ease with which those notions were received, and 
incorporated with the traditional results of philosophical 
investigation. Many points of speculation of course were 
peculiarly Oriental. 

It has already been stated 'that the relation of absolute 
Truth to the Thinking Intellect formed a promincnt point 
in the discussions of the Alexandrian Museum, in the 
period that intervened between the commencement of the 
Christian sera, and the more extensive diffusion of Gnosti- 
cism in the second century ; also that both the Gnostic, and 
the neo-PIatonic philosopher, occupied common ground, 
in asserting the substantive unity of the Spirit, or Intellect, 
with that which formed the object of their respective 
yvtoat^. But substantive knowledge had been the aspi- 
ration of philosophy from the earliest days and in every 

* pp. xxix. xxxi. xlii — xliv. ' wSXefios rdrru» yJh^ irar-fip i<m, 

* ^59» ' ; «9^» 7« Tdrrw W /SeuriXejJf, as quoted by HiPP. 
' p. xxxii. xxiv. Ph. ix. 9, p. xxxix. 

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


FiuioBopbio clime. ^ Heraclitus claixned for himself an exclusive title 
y^'^' to it. Flato affirmed something of the same kind, whea 
he said that '" to discover the Creator of the universe is a 
work of diffieulty, but to bring him within the cognizance 
of all, impossible." In the Thecctetus, indeed, the subject 
of which is a discussion of the question, '' what is know- 
ledge ?'* three principal theories are advanced and refuted, 
without arriving at any positive solution to the question ; 
yet the overthrow of these theories only proves the earn- 
estnesB with which each of the three teachers, Heraclitus, 
Protagoras, and Thesetetus had claimed for their respec- 
tive systems an exclusive origin from the fountain-bead of 
knowledge. 'Elsewhere, a true yvw(Ti% is identified with 
an intellectual^ that is at the same time inseparable from a 
maral perception of the Divine Principle. In Persia, 
^Zoroaster asserted a still more lofty principle, in engaging 
his followers to an intellectual abstraction from the world 
of matter. The very name yvdxrrtKo^ is a translation rather 
of the ^Oriental synonyms for <pi\6(ro<f>oi, 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 yvHai^ with which 
it professed to deal, and represented that contemplative 
abstraction of the faculties of the soul, and ecstatic union 
with the Divine Principle, that has always been the great 
object of aspiration to the Eastern devotee; and that 
formed so marked a feature in the 'neo-PIatonic School 
of Alexandria. 

1 See p. xxjuz. > As bucIi it is a fit exponent of the 

* rb» lUv odif TOC177V tol Twripa fiision of the syBtemB of the East and 
Tovie ToO iraMTbs tipttp re ipyoif, koI West. It exprefises perhaps such terma 
(ifpinna €ls Tdrrat AS^yaTOp \4ytiy. as ^JIiy'?^ in the Hebrew, and Chalduc, 
Tima, cf. PhUolaw, Boeckh, p. 63. s ^ 

8 Bep. VI. 490 B. Compare ako the «e also JU in Arabic. The Pereian 

application of the beautiful allegory that ^ 

opens the aeventh Book. 8ee also Plut. ^™ Magus aa derivedfrom j^ lOyat 

dt U, d Os. §§ t, 1, 78. corresponds rather with the Hebrew 

* Zend Av. i. occdxxix. D'Akq. P. 31. 



But beside this philosophieal and theurgical afFectation 
of a superior yvwai^, there was also a mystical application . 
of the term, whereby it expressed a spiritual appreciation 
of aUegory that could only be known to the initiated. 
^ Baur has shewn that several instances of this use of the 
term occur in the epistle of Bamabas. Still better proof 
has come to light in the Ophite hymn *preserved by Hip- 
polytus, which concludes as follows : 

TovTou fie y^apiv mfiyl/ov, irdrep' 

a^ppayioa^s (Ij^iov KaraftiiaofJLaif 

auiva^ oXoi/s SioSeuatOf 

Mvarijpta iravra Siavoi^Wf (f. 1. 5* avoi^o)) 

fAop^pa^ o€ 0€wv eTTi^ei^a)' (f. 1. /uLop<pai tc) 

Kal Ta K€Kpufifi€va r^v ayia^ o^ov 

yviKnv xaXiaa^ irapaSwao), 
We could hardly have better proof of the sense in 
which the Ophite adopted the title of Gnostic; it involved 


• Clexbnt of Alexandri» withont 
being aware of it may haye inherited 
his de£nition of ypwnt from a Magian 
souroe ; yi/Qais 9i hrurHifiri toO innos 
oirrov. Strom. II. 17. 

i ChrUaiehe QnosU, p. 87 ff. See 
note ^, p. Iziii. 

* The relic is as inntnictiye as it ia 

N6/Aaf iJf yafixbis toO Tcurrbs 6 Tf>&Tos 

'0 W Mrtpos 'ip ToG TpwvrhKov t6 x^^ 

TptTdrri yfnrx^ V IXo^cr* ipyai0p4»Ti v&- 

A(d ToDr^t ika4>piiM fiopift^ Tepuceifiirfi 

K0T14 6apdT(p fieXiTTifJM KpaTovftimj' 

Ilarit fihf^aaCKela» l^owra p\iT€i rd f/Hos, 

UoTi 6' els iXeop ifi^fifiirrf icXoUa, 

HoTi bi KXalerai, xaip€i, 

Tlori di K\aUi, KptMerat, 

Tlori di Kplyerat, OrfyrK€t, 

Hori di ylyerai M^odos ^ fJxXia KaK^, 

Xa^OptpBop elffijKde Tkapafiipyi. 

'EtT€P S' 1riaovs% iaSpa, ir(£rc/>, 

^yffjM KaKup iTl x66pa 

dir6 o-^f «To^s iTiT\d^€Tai. 

^ei W ^vyetp ri Tucp^ X^h 

Kol o^K olSe tQs SteXeiArercu. 

Toi^ov fie xipvp, ul tupra. 

• Ed. Mm.. ^yajbyt^r. 

t n>. JAo^. 

X n». db€9tt iUp. 

f Cod. ichp. The reader of Fhilo wiU re- 
co^se in the flrst three ▼erses his three 
manifeetations of the Divine Wisdom and 
POwer; The Source and Father of All; The 
First Bom Lo^s, or Ezemplar, whereby 
Chaoe waa rednced to order; the Spiritof 
LiiSe correaponding with the Mundane Sool 

of Plato. The nine following yerses exhibit 
the antagonism of the Spirit of Life pouring^ 
itself throngh the world of groBS and perish- 
ing matter, the prototypal idea of the Va- 
lentinian Achamoth and her va^: while 
the concluding twelve veriea deacribe the 
Valeutinian mission of Christ firom tbe Ple- 
roma for the formation of Achamoth, first 
Mr' avaiay, p. 83, and subsequently» icarai 
yvmp, p. 89. 


Pinit writers that were afterwards tacitly resigned to the 

GnosticR. . 


So there can be no doubt but that Gnosticism in its 
essence, so far as it affected a recognition of the Chris- 
tian history, dated from Simon Magus ; and yet the name 
of Gnostic was only first adopted, as a body, by the Opbites 
or Naassenes, of whom Hippoly tus has said, fiera Se ravTa 
€Tr€Kd\eaav iavrou^ rpwanKovs* ipacKovTes fiovoi to, fiaOti 
yiyoi(TK€tyf i^ £v dirofiepiadevTe^ iroXXoi iroXvayi^ri tj}i/ aipetriv 
€7Coifi<Tav fiiavj oiaKpopoK ^dyfiaat Ta avTa ^irfyovfievoi. Both 
philosophy and theosophical teaching, as exhibited at 
Alexandria, laid claim to an esoteric assimilation with the 
Source of spiritual Light and Knowledge. Heathen Mys- 
ticism in the same way daimed a knowledge of the deep 
Truths that were sealed up in its arcana, and the system 
that affected to incorporate the more salient points of 
each, could hardly have received a more convenient term 
than 7i/a!<7f9, to symbolise the eclecticism to which it owed 
its origin. 

The term ^faio-cs therefore cmbodies a highly complex 
idea, when we consider the various elements of which it 
was the outward expression ; and in proportion as any one 
of these elements has been clearly perceived, writers upon 
the Gnostic theories of the primitive ages of the Church» 
have referred them generically to this or that particular 
class of opinion. Mosheim has treated them as almost 
entirely of Oriental growth; Neander divides them into 
the two families of Jewish, and anti-Jewish Gnosticism, 

mentionedy Gen. ziy. 14, allegorise the keathen initi&tion, represented the chmr 

name lB.<rovs, and T. the crois, but the racter of the more perfect and formed 

■olution ia introduced with the queetiony Christian ; and of thia there is a aketch 

T/f oft^ i^ toBtiffa TO&r<p ywC^it, ib. 9 ; in the same Epistle, § 18^ 19, ae the 

rimilarly, Ao/i^dFei Zk rpLta» doyfidTvy Way oflAght. Cf. ayla 686f, p. Ixi. Clem. 

ypQaw Ao^iSy ib. 10, and a mystical in- Alez. ako retained the nameof Gnosticy 

terpretation of Ps. i. foUows. There as applicable, in the better sense of the 

waa a Tfwtr howeyer of a more practi- term, to the consifltent and moro perfect 

cal type, which^ aa the correhitiye of Christian. 


while Simon Magus, the father of them all, is referred to Cbronolo- 
the lesser eclectic communities. Matter, scarcely Nean- ^rop(»edr 
der'8 equal, where he does not copy him, arranges the ^ " 
Gnostic sects in certain schools, which he names according 
to their locality, Syrian, Egyptian, and Asiatic. The objec- 
tion instantly suggests itself to this classincation, that most 
of the Gnostic teacherswho taught in Egypt, learned their 
craft in Syria ; and in the case of Valentinianism, the 
heresiarch came to Egypt from Cyprus, from whence he 
passed to Bome ; while Theodotus in the East, and Pto- 
lemy and Heracleon in the West, as his followers, struck 
widely diiferent notes, and neither in the one case nor the 
other had they much in common with the home of their 
adoption. For this reason it is proposed to take the vari- 
OU8 sects in chronological order, for which the recently 
recovered work of Hippolytus gives excellent material, 
though it is somewhat uncritically arranged. 

The first Gnostic teacher, who engrafted anything like 
a Christology upon the antecedent systems, was Simon 
Magus. 'Early patristical authorities are very unanimous 
upon this point. In othcr respects his doctrine was emi- 
nently Zoroastrian. His Supreme Deity was an 'occult 
spiritual fire. Like the ro aireipov of Anaximander, the 
c)1D*p^^ of the Cabbala, and the Zeruane Akerene of 
Zoroaster, his fiery principle was Infinite Potoer, ^aTre- 
pavTo^ iuvafjns. It was also the source» as in the Heracli- p. uxix. 
tean theory, of the physical creation*. His Hebdomad of 
primary emanations from the First Cause, was as the ^ Am- 
shaspands of the Fersian system, and was designated by 

^ T95, 919, n. 3; lai, 149, 172, &c. AirepdyTOv. Atb Arrou ivfPpaytfffUifWy 

* HiPK>L. PhU. TL, g, 17. KeKpvfifi4vw, KtKoKvfifUvov, Kcifiafov iv 

• Htfpol. PhU. VI. 9, where the rt^ otKrjTrjpUp ov if pi^a. rQv 6X«Si» redefit' 
words of the Mage are quoted : dir^par- \luTai... .'£^1 di if ATipayrot S^afus rb 
rw Si eUcu ZOvoLfWf bXifMi» Tpoirayopedei tC/> «rard r^ ^ifiQm. K.r.X. 

rwF SKtav rfp dpx^p, \iyw ovrus' ToOro * Airb Tvpbs ^i Apx^ r^ yevicretos . . . 

r6 ypdfifM dTo^daevs ^wf^ koX Mfia- Tdrrup 6cw yiveffis dir6 Tvp6s. VI. 17. 
ror i^ iripolas, rffs fuydXifS 6wdfA€tas r^ ' Ormued being the seyenth. 

voL. I. e 


SimoEi him as ^voS^f 67rii/oia, ovofM, 0coi;i/, Xo^ur/uo?» €v9vfifi<rKf *o 
^^^' eaTw^aTa^-oTfiaofievo^. In the Mithratic worship especial 

^^'"' Teneration was paid to the Sun, Moon» and material ele- 
ments; in the same way ^Simon paired off the aboye six 
emanations, as the heavenly counterparts of material cor- 
relative objects of sense ; and he called vow and eirivoia, 
ovpavoi Kai yrjf while ovofULa xal (f>wvii represented the Sun 
and Moon, and the last two, Air and Water. The self-same 

p- X- objects are instanced by Herodotus in his account of the 

old Fersian religion. In the Zoroastrian system a^ain, 
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 his 
system ; '^eirXatri ^ijatv 6 Qeo? tov avOpwvoVf jfovv airo r^ 
ytj^ Xafitiv* evXace Se ovp^ aitXovVf ccXXa SiirXovVf KaT eiKOva 
Koi Kaff ofjLolwaiv. In other respects, he converted the 
Hexaemeron into an ^allegory, in which the notions of 
Zoroaster, Pythagoras, Plato, and AristoUe, are strangely 
intermixed. Hippolytus has preserved a few sentences 
from the ^Airo^paaei^f or Expoaitions 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 conceming this, Simon says explicitly in his 

1 HiPPOL. PhU, IV. 51 ; VI. 12, 13. Kar' elx^a, ib. § i6, and see p. 134, end 

* The SimoDwn Trinity. Pk» vi. of note 4. And cf. 344, i. 
17. ' HiPP. Ph, VI. 14. 

■ HiPP. Ph. VI. 13. 8 A^ci ydp Xlfuay Biap/y^Sifp repi 

* Shabistani ap, Htsb, de Bel» vet, ro&rov h rf *Airo0d<rec oirrtft* *tpu» o(fp 
Pert. XXn. p. 198. \4y<a d \iy<a, koI ypdt/xa a ypd^' rd 

' See p. 314, n. i ; 231, 3. ypdmta rovro' Ai$o €lffl irapa^udlUs rC» 

* i^rrh. Mpiiyiriaw yiyfi' 6 /i^ ydp S\<op aUJww, iftjre dfodf A^^h^ vipa^ 
iffTtp o^pdifiot MpuTOi, b Si yi}avf. *0 (x^wrai, dirb puas ^iijs, ijfrcs irrl du- 
fiJh ofkf MpvTot, dre Kar* eUSva GcoO ya/us 2*7^» dSpaTos, dKaTdXrprros, t3r 
yeyoy^, ... 6 8^ y^fiuH» iK ffropddos ij\fit, ^ fda ^aiyerai dwBep, ifris iarl /icydXfi 
^jy xow KiK^tfKty, De M. Op. § 11. iiiyafus, yoOs rQy SKtay, ^ini^ r4 Tdrra, 
Jore ddo dydpiitTovs e/r r^ rapdSeuFoy Apffrpf. 'H 6i Mpa, KdrfoBty, iwbwA 
€lirdyt<r9ojL, rby fiky rer\aaft4yoy, Tbv Si MC7<iXi;» ^Xeto, ytyyuca r4 vdyra. "Ey- 


'Airo<pcur€K, Now I say to you that I say, and write that I Siinon 

write. The scheme is this. There are Uwo offsets from ^?!!l, 

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

0€p dXX^Xoct iyrurTotxovrret, ffv^la» i</>ayip(jtaey iavr^ r^v IZioj^ 'Eird^May, 

ixovffi, Kol t6 iUvop didmffta ipiApalpov' oHtus koI ^ ^aytiffa 'ETbfoia o^k iirol' 

w ddpa dKardXiifrTOP, fi^e Apx¥ MiJ^e iff<re¥ [/. L ijroltiffep AXXwf, dXX* WoOtf-o] 

wipai ^orro. '£»> ^i TO&rtp TaT^p 6 dXXA ISowra aMp ipiKpvyj^e Tbv TaTipa 

Parrditop Tdirra, koX Tpi^nap tA dpx^ ip iavT^, TovTi<m Hjp dtvapuy, Kal i<rTiP 

mal Tipas ixoPTo. OvTOf i^rrlp 6 'B^r- dppcpSeriKvs dipatus koI 'Er/wio, Mep 

T<aS'aTas-<rr-na6nepos, <Sp ip<r€p6BriKvs «iJ- dXXiJXoif dPTurroixov^riy oW^ yicp Jto- 

ra/uf KaTb, Hjp TpovTdpxovoop iCvafjup <pipei i^papus iTwolas, h 6pres. 'Eic fUp 

ATipapTOP, ifrif o&r* dpx^p oihe Tipas tup dp<a ebplaKeTeu, i^afus, iK 9i rOtf 

iXtt, ip fwp&nrri o\S<rap' drd ybip Toi>n;f icdTW iTtpouu 'Eortp odp ovrtas koX t6 

TpoeXBoOoa ^ ip fJLOP&nrri '^ripoia, iyi- <f>apip d»* a^Qp hf op, 8«Jo ehploKeodai, 

pero ido. KdxeTpos ^r ets, tx^ 7*/> ^" dpoep60rf\vs ^w tV ^Xetoi' ip iavr^, 

iavr^ aMfP, iji' fx^pos, oi fiiproi TpCrros, Ovt6s iori NoOf ip 'ETiPolq^ dx<t>piora 

KolTep TpovTdpxdn', ixipels ^i airrbs dTb dT* dXXi^Xwr ft» 6pTes, S6o ebpLoKOprai, 

iavrov, iyipero Ze&repot. "AXX* oM HiPP. Ph. n. i8. 
Tar^p iKX^fdv, rpip aMfP aMp dpofidoM * Cf. the old Peraiaii theory, p. xii. 

Taripa [MiLL, a^if . . . 6pofjLdoei]. 'Of in which the first Dyad emwiatcd from 

o0r o^dt iavr^ inrb ^avroO Tpoayayin^ 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 being One, is found to be Two; the 
Bisexual that hath within Himself the Female. He is 
Mind in Thought. Being One inseparably from each 
other, they are virtually Two.** 

We may observe in this passage a very defiinite as- 
sertion of the Oriental emanative principle. The Deity, 
One and Inscrutable, is described as putting forth a certain 
Power or quality, that was substantially reabsorbed, and 
identified with the Divine essence. The dark saying of 
Heraclitus, p. xxxv, may have been indicative of this 
theory. The Brahminical simile of the tortoise putting 
forth, and withdrawing its limbs from beneath the testudo, 
at the present day, exemplifies it. But with greater subtle- 
ty, the Samaritan Mage drew his illustration from that, 
which is at once the loftiest exponent of Power upon 
earth, the highly composite system of a most perfect 
Unity, the Mind of Man. Another particular, that should 
be observed in the passage quoted, serves to illustrate the 
rationale of the Valentinian series of iEons; which is the 
meaning, pregnant with the co-ordinate, of each successive 
term that it contaius: so vovs and evivoia are present 
throughout as the theme; and the Past — Present — ^Future 
is embosomed in them; ^<pwvij also and ovonia evolve the 
name of Father; and Xoyia/uLo^ and evOufitjai^ complete the 
series, as the action and reaction of Mind in Thought, 
and Thought in Mind. The Valentinian system, though 
numerically different, is determined by the same limits; 

^ Cf. the Babbinical T^n and the Hebrew synonym for the Deity, Dfi^. 


the entirety forms the sarae Pleroma. The av^vyia of Menander. 
vovs* and eViVom is partly Pythagorean, and partly an Ori- 
ental mode of theosophising. The arrhenothele combina- 
tion 18 Pythagorean, the enthymeme Oriental. 

Menander was the disciple and immediate follower of 
Simon. He was the third of a Samaritan succession, reck- 
oning as first, Dositheus, the predecessor of Simon, who 
pretended to be the promised Messiah ; and each of these 
impostors gave out that neither 'himself nor his followers 
should be subject to death. If the Pseudo-CIementine 
^writings may be trusted, these three teachers represent a 
^Samaritan sect, that existed before the birth of Christ. 
In all respects, however, the account given by Irenseus 
with respect to Menander^s notions, finds a counterpart 
in what Hippolytus has said concerning Simon. The pupil 
added nothing original, so far as we have the means of 
judging. Saturninus carried on the succession. 

The Nicolaitans took their name, as it has been said, from p- «^ 
Nicolas the proselyte of Antioch, who, after his ordination 
to the diaconate, apostatised and formed this sect. ^The 

^ So Oriobn says of Dositheus, in viow was to shake faith in our Lord'8 

Tom. XIY. in Joh. !▼. 2$, d0* ov devpo hodily resurrectioD, by the exhibition of 

liiXP*' ^^ ^ Aoffideopol, 4>4poyr€t Ktd a «imilar power in his own person. He 

pl^Xovt Tov Aoai,0iou, koI fA^dovt rtrdf affirmed that the Body of Christ was 

repl airov Snrfo^fAGfoi, us fi^ ytwra^iiyov not real ; his own too, as he pretended, 

BoMdrov, dXX' h r^ /81^ irov rvyxdyom-os. was phantasmal. See Recoff. CUm. U. xi. 

But 8ee note 3. Cf. Eudox. ap. Phot. Menander also laid claim to immunity 

£{bl. 130. According to the CUmenttne from death, infr. 195, where see note 6. 

Hom. n. 14, DositheuB died from cha- ' Clem.H.n.ii,^^', Rec. 11.% \ Ep.76. 

grine, becauiie Simon had superseded ' Origen speaks of the Dositheans 

him. Similarly Simon boaated of himself, and Simonians as branches of the same 

ffTftaSfiewor de2, koI alrleuf ^6of>£s, t6 stock, and he says of ihe first, e. Cela. 

<rw/«a TC<r6ir, oi><c ^w. Clem. ffom. n. VI. 11, ol di Ao<ri$eeiMol oW* irpSTepop 

11, and Epit. 25. The most probable ilKfiaffow, wvw ^i TorrcXQs iirCKcXoliraffi, 

acconnt of the iropostor^s death, per- «^«rre Tbv 6\op aitrCjp laTopeTadat dpidfkbp, 

haps, is that given by Hippolttus, odKelpaiipToisTpidKOifTa. Hespeaksalso 

infrOf p. 195, n. i. Some unusual want of the Simonians ehewhere in similar 

of dexterity, or poasibly, the forgetful- terms, Nwi W toi>i irdFrof ip t^ oIkov 

ness of his successor, Menander, caused fUpjf o^k fm Zifuopia^oin tvpetp rdr 

his permanent occupation of the grave dpiOfibp oXfiai TpidKOPTa. Tom. i. p. 45. 

dug by hifl order. No doubt the object ^ See Iqn. Ep. TiUerp. ad TroU. xi. 


Niooiai- Nicolaitans taught the coxnplete indifference of human 

' actions in a moral point of view; both bodily and spiritual 

iropveia was held by them to be allowable; and in the 

Bev. ii. 6L Apocalypse the Ephcsian Church is praised for its abhor- 
rence of these infamous principles. Dr Burton has said 

Lcctxii. that *'the evidence is extemally slight which would 
conyict Nicolas himself of any immoralities ;'' stili the 

p. 214» n. 1. evidence is that of Irenasus, 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 reye- 
rence for the sacred institution of ^marriage; and his 
expressions are conclusive upon the point, that, in the 
writer^s opinion, the Deacon gave existence as weU as a 
name to the Nicolaitan sect. 

Rev.ii. 14,15. Another hateful feature of this heresy was the assertion, 
that in times of persecution, principle might be ignored, 
and conformity rendered to mysteries however abominable, 
and rites however impure. The 'Cainites of a later date 

214,1. are compared with this sect by TertuIIian. ^Matter also 
infers from the word illi, ii. 40, n. 5, that many of the dis- 
tinctive features of Valentinianism were developed by this 
early sect; but nothing is less probable, and, as ^Eichhorn 
has shewn, the meaning of IrensBus must be limited to the 
statement, that these Nicolaitans had preceded Cerinthus, 
in assigning the creation of the world to certain Koafio- 
irotoi ayyeXot, and this was clearly the notion of Ihe Sama- 
ritan sect represented by ^Simon Magus and Menander. 

^ Of his own wife it is said, that ' Apparently for their usertion of 

T^/Mu T<p povXofUiKfi iiriTp€\l^€P, and hiB the moral indifference of actionB. Mat- 

reaeon is aasigned, &ri Tapaxp^aa^dat TSB calls them lea (Ufauetiin k$ plas 

r§ ffapKl Sei. Cl. Al. Strom, m. 4. The intripidea dt Vind^pendanee de Vefprit 

incident is mentioned by Clsmant ra- de tout les actes du eorpe. n. 253. See 

ther in terms of praise, as ehewing per- alflo Thsodobst, Hcer. Fah. I. 15. 

eonal iyKpdreiOt thoogh it is added that * Mattbb, ff. Or. n. 426. 

hia foUowers perverted the deacon*8 ^ Bepertarium f. bibl, u. fwrgetd. 

meaning, and carried the same principle Liieraiur, xiv. 

to a very wUd excess. » As regards Simon, see pp. 193, 194, 


The Cerinthians take their name from Cerinthus, who Cennthus. 
is stated by Irenseus, on the authority of his instruetor n. p. i& 
Polycarp, to have come in eontaet with S. John at Ephesus. 
Ile taught in Asia, though he was of Egyptian origin, and aii,ii.i. 
in religion/ by proselytism possibly, a Jew. The ^ Fersian 
belief, adopted by the 'Samaritan heresiarchs, that the 
Source 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- 

This 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 Suvdfieis 
Tou ovT(K9 substantive entities and ministering Spirits ; but 
as radiating from the Eternal, these Suvafiei? were ^ ayevvtr- 
TOi, ac irepi auTov ouaai XainirpOTaTov <f>m aTraaTpairTouaif 
and the names of ^ attributes whereby he describes them 
only serve to identify them more completely with the 
Gnostic Mons. These organising powers of Philo were 
as the ideas of Plato, but they were creative essences as in 
the Persian system, though here they were of an inferior, 
because of a later, order of emanation. The KoafJLoiroiol 

and compare Theod. Jffcer. Fah, 1. 1. Me- deteriorated. Theodoret speaks of thiB 

nander also ioherited the notioD, P* I95i4> power in the plural, dwdficis Tivas Kex<»f 

* See p. xiii. purfjJvas, Kal iriun-eXQt airrbv iyrooiffai, 

* See p. Ixv. n. 3. ffcer. Fab, n. 3. 

' p. 11 if where the Greek text is ^ Ce ne sont jamais les opinions 

preserved by Hippolttus ; he repeats pures que Ton rencontre dans ces sya- 

the statement X. 71, and says that the t^es; c'est toujours rOrient congu et 

world was created inrb Swdfieds ruros reproduit par le gdnie de rOccident. 

dyyeXiKijSj xoXi) KcxdfpifffJi^s Kal 5i- Mattbb, ff. Cr, n. 262. 
emifCTjs TTJs inrkp rd 5Xa aifOarrlaSf Kal ' airros 5i dv dpxh-viros aify\\ fivplas 

dypooOcTfS T6y irwkp irdvra Qehv, So also dKTwas iKpdXkei, Oherub. 18. 
Tbbt. PrcPKr, 48. We may recognise ^ Qu. J). sit tmmut, 17. 

again the Oriental idea, that this mate- ^ oxItus iiriffT^fifjv BeoO koX <ro<pUuf 

rial world could only have been created koX <l>p6v7fiTiM koX 8iKaio<riSrriv Koi tCjv 

by a power far removed from the Source dX\a;y iKdffTt/v dpcrQv, ris iiv dKpai^nvrj 

of Light, andy in cousequence, greatly bi^a^dai Hj^atTo, 0v7rr6s<Sv, «r.r.X. fffid. 

Ixxii PRIMraVE 

Cerinthus. a^^eXoi therefore> common to so many of the Onostic 
systems, agree more closely with Philo's oriental original, 
than with any thing that he has adopted from Plato. 

p.i9a 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.211. its origin to ^Cerinthus. The rationale of this tenet of 
Gnosticism may be traced back to the Platonic principle, 
whereby the eternally subsisting idea was separate from 
its predetermined but non-existent form, until this form 
was at length brought into being, and the necessary 
fieOe^ii or adunation of pre-existent idea and material 
form, then took place. But the idea of Christ cannot be 
separated from the power of working miracles, and from 
the teaching of Divine Wisdom ; and these powers were in 
abeyancCy until the descent of the Holy Spirit upon our 
Lord at baptism ; therefore the /uiede^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 Gnaatice, the Mon Christ de- 
scended upon the human being Jesus at his baptism. 
Cerinthus thus referred the human nature of our Lord to a 
purely natural cause, and he affirmed that his supernatural 
power was the eifect of his greater sanctity. He leamed 
at Alexandria to distinguish, as the later Jews, between 
the diiFerent degrees of inspiration that guided the sacred 
writers, and, according to him, diiferent angels dictated 
severally the words of Moses and of the prophets ; an idea 

Theodor. that thc Ophitc inherited from hira. His notion that a 

II. & sensual miUennium should precede the restoration of all 

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

1 Thkod. Hot. Fah, I. r. tonism of Alexandria. 

• He may reasonably be suppoBod ' The Apocalypse, upon wbich their 

to have been conyersant with the Pla- belief was built, is 80 highly figurative, 

6N0STICISM. Ixxiii 

opinion, but they interpreted it of a purely spiritual state. Ebionites. 
The Valentinian notion also of a spiritual marriage be- 
tween the souls of the elect and the angels of the Pleroma 
originated with Cerinthus, but it may be a matter of doubt 
whether Origen has not given a greater latitude of mean-inJoh.14. 
ing to his expressions than was intended. Other sects of 
greater note took up his views, and the name of Cerinthus 
was soon lost to all but the leamed. It should be added, 
that, according to one definite tradition, it was the heresy 
of Cerinthus, that caused S. John to write his ' Gospel. 

The Ebionite heresy, whether the name be deduced 
from P^3N* poor^ in allusion to the unworthy notions of 
Christ entertained by this sect, or from some leader named 
'Ebion, as Hippolytus also seems to imply in speaking of 
'£j3i<tfi/os <Txo\ri, is said by Epiphanius to have originated Ph.Ti1.35. 
with those Christians, who escaped to Pella from the siege 
of Jerusalem. The superstitious veneration with which 
tbey still clung to Jerusalem, as the domua Dei^ certainly p- «i^. 
agrees well with the supposition, that it was connected 
with all their most cherished traditions, and that the 
gathering of the eagles around the carcase had been an 
event of their own day. The same cause led to their 
easy acquiescence in the Cerinthian notion of a millennium, 
and of a new Jerusalem. The sect apparently took its 

thftt, with tfae ezception of tfae moral of reproacfa, and accepted by tfae sect 

truthB coDtained in it, and matters of as a badge of party, like tfae ^«'eitx of 

hiBtorical £act, it is impossible to iden- tfae Ketherlands. Sohilleb, Gesch. d. 

tify any portion of it, as capable of AbfcUU d. v. Nied. 
literal interpretation. It is a mystery ; • Huj\u tuaxttor Hthum fuU, Oe- 

and for tfae present tfae wisest course rhUho non in omni parte anuerUient, 

18, to look upon it as a sealed book, qw)d a Deo dicat mundum, non ab an- 

•o fiu* as regaids tfae futurity of wfaicfa ffeliafactum. Tebt. Pr. 48. Cf. p. 212, 

it speaks. Its accompUsfament wiil 3. But tfae expression of Theodobbt 

finally ratify to tfae people of God the shews that even Hippolttus may faave 

truth of every portion of the Divine understood 'E^Lw to mean poor, tou- 

Word. rrfffl Bk rift 4>dKayyot ^p^ev^E^lunfy rdi» 

1 HiEBON. in Joh. VTUJxhv W oJfrwj •E/5/muoi vpoaayope^ 

' A name therefore given as a tenn owri. Hasr. Pah. n. t. 


EbioiuteB. rise in Palestine. As regards the birth of Christ, it symbol- 
ised with Cerinthus ; presenting a compound, of '' 4mper- 
fect Christianity and imperfect Judaism." Tbese Ebionites 
said, that Christ was a mere title of superior virtue, which 
was equally within the reach of any strict observer of the 
Law. They kept 'consecutively the Jewish Sabbath, and 
the Lord'8 day ; but in this they only continued the prao- 
tice of the earliest Christians, and the custom was not 
entirely superseded, until the Church, by a definite canon, 
had condemned the practice as marking a ^ Judaising spirit 
The rite of circumcision was retained by them, and the 

813,3. creation of the world was ascribed by them to the gupreme Deity. Theodoret says that Symmachus, who 
translated the Hebrew Scriptures into Greek, was an 

TojHjjL Ebionite ; accordingly we find the word veaviv in Is. viL 14. 
Of the New Testament the entire 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. 

H«r. Lx X. The assertion of Epiphanius that S. John wrote his Gospel 
- to meet Ebionite error, is only so far important, as sfaew- 
ing the writer's belief that the heresy was antecedent to 
the Evangelist in point of time. 

We are only concerned with the Gnostic sects, as tbey 
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. 

* BlTBTON, Lect. XI. KvptcLK^v TrpoTifuairras, etyt Biifoarro {« 

■ t6 fUv ffdpparotf «corA rdy *Iovialutf liberi fuerinif sc), <rxoXdfieii' u)S Xpur- 
TifMffi v6fiov, Tfyf d^ KvpiaK^v KaOicpovffi Tiavol. "El Bi eipedeUv lovdatffraif (ffrw 
TopoxXiTflr/wi iifibf, TfflBOD. ffcar. Fab. ^ok dyd$€fia iraph Xpum?, Cone. Laod. 
n. I. Can. XXIX. a.d. 373. Yind. Caih, 1.47'' 

■ 5r« oi/ Set Xpurriavo^ lovBat^etv, * See p. 113, 2, and Vol. n. 45, 4» 
KoX iv T<g aappdTifi (rxoXcifcw t^v di where a text ia preserved in Syriac. 


^Carpocrates, an Alexandrian Jew of the Platonic Owpo- 
Bchool, setting aside his hatred of the Jewish and every L 

other law, agreed in many points with the Ebionite. He 
taught the mere human origin of Jesus; and his misbelief 
upon this point accounts for his repetition of the Ebionite 
assertion, that a like degree of sanctity was within reach 
of any other man, since all human souls are from the 
same source, and share the same nature. But his impiety p. soo. 
in this respect carried him to a more 'fearful pitch of 
blaspbemy 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 fuUest 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. «m. 
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 from the power of these 
KOGiuyiroiol 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 aoparos, 

* Efiph. ffiBT. XXX. Compare also HiPPOL. Ph. vii. 3«. 

' cZ a^ icttZ KaOapuTipoM rit ffX<^V ' Clkm, Al. <S6w». I. 357; POBPH. 

hx^»$ inrtppiiaeTal ^i koL toO TloG V. PloHni, c. 16. 
^» a^iojr. Thiod. Ifar, Fab. i. v. * Theodob. J2Vw. Fah. i. v. 


Carpo- diraraXf/Trrov» was in his, irartjp ayvwaro^t and aKaroyo- 

III. 8. 

'— maaroif 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 
iraTfjp ayvwaro^y 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 

p. 810. moral indifference of all human actions ; asserting a com- 

II.S plete freedom from every moral restraint*, Their analogy 

of the unfettered instincts of the brute creation was singu- 
larly unfortunate. 

Community of goods, and the entire annihilation of 
the matrimonial tie, alone could satisfy them. If the 
account of Epiphanes, the heresiarch's son, is not to be 

a. AL str. treated as a fable, he died at the early age of seventeen, 
and yet had written his book de Justiiia, 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 ; Irenseus through some defect in the 
text, ^i. XX. 3, has been understood as expressing a cha- 

^ Lld6e d'un Bieu Srfvwrrot parait sessed considerable vitality, (cf. Orig. 

avoir 6U trds-r^pandue en Oocident aux de Or.) Ibsn^ds may well have spoken 

premiera temps du christiauisme. Mat- of their enormities as patent to his con- 

TIB, £r. Cr. II. i66. temporariee. Poambly the firet words of 

' Thkodob. ffcar. Fab. l. v. the section should include the negative, 

• 'Ey^cy «f 7cXo?or elprfK^ros toG e.g. koX el nkif [pii] Tpdfffferai rap* aiVocs 

vofLodiroVy jnifia toOto dKowrriov, 06k k. t. X., but cf. the note. Iben^us ex- 

hriOvfiijaw, vp6t t6 ytKoUntpaif cIt^v, pressly says, that the impioua doctrin» 

TQv Todfiir\Tf<rlo¥' aMs ydp 6 r^y iiri' and profligate habits of these heretics 

$vfjUav Bo^i, wf ffwixowrav rA r^f yevi' caused a stigma to be fixed by the hea- 

ff€us, Ta&rip^ d^>atp€iff$ai «ceXeiki, firjBcpht then upon the name of Christian ; how 

aMfP d^eXiiv ^O' t6 96 r^r tov TXtf incouBbtently then Matteb oonsidere 

fftov yvpaiKbt, ISi&rTfTa t^p KotPtoplap him to have said, *' Je n^ pvu me eon- 

dpayKd^, h-i ^eXocorepdr etxcF. EpiFH. vamcre qu*U m fam chez eux dea ckofta 

de Juai. ap, Clbm. Al. ^rom. in. a. inrSligieiues, immoralet, difendues,'* H. 

^ Bearing in mindthat this sect pos- Cr. n. 977. 


ritable doubt with respcct to tbese tenets and practices ; CaTpo- 


but the entire context is at yariance with such a supposi- 
tion, as Tertullian also seems to have felt ; and EUppolytus, p-m. 
vho oflen preserves silence rather than condemn, conti- 
nues his extract from Irena^us, so as to ascribe to the Car- 
pocratians the notion of a continuous fnetensomatoria of the 
soul, oaoy 'travra Tci afxapTiifiaTa irXfipwaaxTiv» For another 
distinctive tenet of this sect was the strange notion, that it 
was necessary that the soul shoidd have experience of every p.»». 
possible action ; and until the entire series had been run 
through, the terms of its mission were not satisfied; so 
that renewed trials must be encountered, until its course 
of action was complete, and a state of rest earned. Theo- 
doret very justly contrasts the Pythagorean theory ofH«. p*i».i. 
transmigration, that, like the Brahminical notion, was to 
lead to the purification of the spirit, with this idea of the 
Gnostic heresiarch, which could only result in deeper and 
more hopeless dcgradation. Carpocrates, like Simon and 
Menander, laid claim to prseternatural powers, as might 
indeed have been expected in the teacher of a system, 
that pretended to lead its votaries on to a final victory 
over the evil principle, that had created the natural world. p- ^ 
In the last place, the followers of Carpocrates, self-brand^d 
as they were in a moral sense, made themselves more»oii. 
openly conspicuous by a cauterised mark upon the lobe of 
the left ear. ^ Theodoret refers this heresy to the reign 
of Hadrian, probably about 120 a.d. 

Much has been said with respect to Epiphanes the son 
of Carpocrates, whom Clement of Alexandria affirms to have strom. iil2. 
bcen the author of Monadic Gnosticism. The subject is 
discussed at p. 102, n. 2. Clement mistook, apparently, 
the qualifying term e^Kpavii^, applying to Colorbasus or 
some other teacher, for a name ; and upon this assumption 

^ 'A8pc«voO 9i Kol oirroc fiwCKfCcvrot rh.% vomipdkt alp4a€ts iKpdrwaif. Scar. 

Fab. I. V. 


Qp^*^- he has engrafbed 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 ^ seventeen, the 
probability will also foUow, that Carpocrates was not the 

p.io3w 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. 

Her. TL The assertion of Philastrius that the Ophites formed a 

sect before the time of Christ, 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 ^fXocro- 
ipoufi€va 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 * Naacro-jji/oi, derived from the word B^rjJ, o0w. 
But that root, as a ^verb, is the vox aolennis whereby 
the exercise of magical imposture is designated; and it 
occurs in this sense in describing the addiction of Ma- 

sKingixzL nasses to forbidden arts, in apposition with D^jlST.» 
71/aiaTas, wizards. It is not improbable therefore, that the 
adherents of this sect were originally called Naassenes 

^ How strangely it soands to be of the Sower and the seed, &c. ftc. 

told of a mere boy, E}nphane..,t^danfa Note also, the OphiteB aBserted that our 

plu8 en avant dans la Qnote qu* aucun de Lord^s human nature was of a threefold 

aea prfd^cesteure, H. Cr. n. 158. subetance, koX Tavra irdyra, rd 90€fA 

■ EccL Hut, ScBC. n, c. t. 19, and Kal tA ^ux««fA koX t4 x<^^ K€xu/ntKi^ai 

Matteb, H. Cr.l. 181. e/s rdf 'Ii^roDr. Ph. X. 9. 

' They profeased to have reoeived * HiPP. PhUot. ed. Mill, pp. 97, 

their notions traditionally from James 99, 100, loa, 104, &c. S. John*8 6os- 

the Broiher of our Lord. Hifp. Ph. v. pel bebg quoted at 106, 107, 109, iir, 

7, X. 9. The Catholic traditional die- 11 3, isi. 

tumf Eph. V. 14, was applied by them, ^ iiriK\rf$iyT€i Nacuro^ol, rj *E- 

ib. V. 7, as were the Lord*s words, Matt. PpaUt <piifirg ovrw dtuofiafffiivoi' vdas H 

XX. 22, 1$; Joh. iv. 10, vi. 44 ; Matt. 6 S^nt Kaketreu. Ph. v. 6. 

Tii. 13, 31, zxi. 31; also the parable ' See Gesenius, ftc. 


with rcference to their mystic tenets and Magian prac- OpMtes. 
tices, the term having been derived from the.fonn 2^11), 
to act the sareerer; afterwards certain analogies suggested 
the Greek equivalent "001$, and they were called by their 
opponents Ophitea; much as the Barbeliotis were termed 
^ Bopfioplavot from fiop^po^y 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 
o^fs» are greatly absurd. Thus, according to Irenseus, these 
heretics imagined a Serpentifortnis Nus; also that Sophiap-sas. 
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- ^^'^^ 
minal viscera of the human body were declared to typify 
the tortuous ^on. Irenseus however was writing nearly 
three quarters of a century after the sect had passed into 
other forms; and Hippolytus, perhaps a more critical 
reviewer of early opinions, indicates that their name was 
caused by their philosophy, which referred the origin of 
the physical world to water, whose ^ symbol was the ser- 
pent ; water having been the first principle of Thales, and Hyde, Rei. 
an object of veneration in the Mithratic code. For this 
reason Hippolytus termed the heresy v^pa^ the Hydra or 
^ waier eerpent. Hence their ^ hymn in praise of a principle 
that Pindar had similarly celebrated before. He indicates 
that Bome similarity was imagined between the convolu- 
tions of the brain, and the contortions of the serpent. Of g| p l^ 

1 See p. 111, 2. ffios. Ph. V. 9. 

s p. 115, I. ° ^^ ^c^ iroXvW^oX^t ioTt» ^ 

> So ilie author of the lAbeUu» af- irXdi^ Kal iroKvcxL^t Cat dXitOCn Urro- 

fixed to Tebtullian'8 Prse«cr., ^erpen- pwfUmi xfipa, Ph. v. ir. 
£m magnifiamU in ianhm,vU iUum eHam " TeroKfiffK&ruif rbif atrtow rift rXdar^ 

ipti ChriMto praferajU. § 3. yepSfio^p 6^ <ifuttw M TOfw i^yrfv/nf' 

* dpoi M T^ t^ \iyowi» ovtoi riiw fUpup Kai' aOroO iyifrY€uv \Ayur, Ph. 

vyphjf oiKrloM, KaOdirep koI Odkfjs 6 MiX^ v. 6. 


OphitM. the philological comparison of B^nj vaat and vaas a temple, 
nothing need be said. 

Our two principal sources of information with respect 

ph. Y. 8. to the Ophite system are Irenaeus, I. xxviii., who repre- 
sents the sect as in the highest degree cabbalistic; and 
Hippolytus, who shews that they borrowed much of their 
system from the same Jewish source, though he terms it 
Chaldsean ; we learn from him that the Gnostic appellation 
was first assumed by the Ophites. Fortunately he does 
not go over the ground already covered by his predecessor, 
but he adds much curious matter connecting the opinions 
of this sect, the most ' 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 recognised these component elements of Man^s complex 
nature. Thus he refers to the Chaldaean lore their notion 
of the prototypal Man, who was ^alone of earth earihy, and 
of whom, as yet unquickened by the soul of life, it was 

Fb.T.7. said, KelaOai Se avrov airvovv^ aKiPviTov, aadXcvTov, w^ dvSpi" 
dvTa^ eiKOva i/Trop^oi/ra eKcivov tov avw tov v^vovfiivov 'Aoct- 
fiavTo^ dvdpfiirov. And very possibly the Cabbalistic notion 
was derived from Babylon. But man so formed was with- 

^ The analogy traced by the Ophite vaot KoKetffOcLt, Ph.Y.g. The Ophite then 

betweenthewordsyiiar, aDdra6f|though accepted the term in the senee of mr- 

worthle88 in a philological point of view, pens, see p. zxix ; but he dalmed an in- 

still Buggests a valuable inference with terest in eyery mystery and eveiy temple 

respect to the difiEuse edeoticijnn of this under heaven. We are indebted to 

heresy . It symboliBed universality ; HippolytuB for shewing us how far this 

and whatever becomes of the verbal was the caae, and for supplying the 

criticiBm, the idea conveyed was un- means of tracing the earlier development 

doubtedly a tnie one. ThuB the Ophite of Gnosticism in this remarkable sect. 
declared, Ndas Si icrh 6 fl^r, d^' ov, * rd Kpvnrik koX dr6pfnfra irdrrw 

^^t, rdrras ebnu ro^ inr6 r^ oitpOMh» &fwd ffwdyoirr€s ovroi /twrH^put riof 

TpoffayopevofUifovs poo^, &v6 rov wdat' iBwtaif, Kara^€v66fJiewotrovXptaroO, ic.r.X. 

KdKebftp fUnKp rtp vdat dvaKetffOat wdtv 'ELtsv. Ph, Y. 7. 
Up6v KoX r&ffOF r€\eHfv, Kal ir&v fwffri^ ■ HlTP. Ph. pp. 98, 107. 

ptov Kol KaB6\ov fi^ iOvaffSat re^erifv ^ XaXdeuot ^ r6v 'AM^ Kojt roGrov 

vbptBrjjvojt inrh r6v otpavh», iv f vaht o6k elvat ^dffKOVfft rhv Mpwwov 6v dH6vK€» 

iffri KoX 6 vdat iv a6r(?, d^* o^ Aa/3e ^ 7^ fxAvov. Ih. 



out a soul; ihe ^uestion then arose from whenee eomes Ophitet. 
the soul ? and the Ophite obtained his answer from other 
cognate mysteries; the yl^vxn> that animates the human 
frame, and was thought also to pervade the heavenly bodies 
as a soul of life, having been an especial object of venera- 
tion in the astronomical, but scarcely Zabian, mysteries of 
^Assyria and ^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, * their fourth efflux ; 
they believed also that 'Christ as the reasonable Word 
dwelt in man, and that without ^ regeneration through 
Him there was no salvation. This regeneration moreover 
vraa 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, Hom. 1. 1». 
was accepted by them as the outward expression of a 
^deeper tnystical meaning. It is evident therefore that 

^ ZrjTowrip ovif a&rol irdKuf rlt i<m.w 
"h ^^xfr f^oX w6$t9 . . . irfrrtphv Tvrt ix toO 
vfi&arros iorbf,, ..iK tov airoO yiyous, if 
ix roO ixK€XVfiiyou x<io<^* Ib» 97, 98. 

■ HiPP. Pk. pp. 98, 99. 
' Ib, p. 101. 

^ KartvrxOticw Jde tls TKdffiia rh 
v^\kpov^ &a hovXt^iaoi T<f rairrfl rifi 
KTlaeut ^fuoupy<f, ^aXBaUf^ Oc^ irvpb^, 
dpie/Mtf Terdpr<p. HlPP. Ph. V. 7, p. 
104. For the meaniDg of the term 
■ffffaXBaLp see 334, 5, but the same term 
belog written '/iffaMaiot, Ph. v. aS, p. 
151, Buggests the Hebrew ^?(^ /K^ in 
both plAces. 

■ 'O X/M^^t h h^ ir&ffl i^iiCL Tois y€irff- 
Tois, vlot difSptSnrov KexapaKTripifffiipot 
dvd roO dxBipaKTriplffrov \6yot. Ib. p. 
104, cf. p. III. 

* oO i^aTai ovw ffw0Tp^i 6 rikeiot 
6M$pwrot, ihM fi^ itMayemniB-^ 3id rairyft 
flff€\$ifp rrft rrt\r]t, reference having 
boen made Uy a text, taken possiUy 


from the fake Gospel of the Egyptians, 
p. 98, cT/u ^ rrdKri ^ dKrfivi. Jb» Y. 8| 
p. III, cf. 131. 

7 |yy(^ yfjip ^^( |f^ *Ic/>c/i/as r6p 
rAcioi' dr^/xmroK, tof dyay€inrufi€woy i^ 
\!6arot koI Tryf^fuirot^ o^ ffapKuc6w, Ib^ 
p. 115. Again, ^ yiip irr ayy^Kla roO 
\ovTpov, oifK dKKri rlt iffn Kar* airo^tf 
ij rb €lffayay€t» €lt r^ dftdpairro» ^fionf^ 
t6v \ov6fjk€woif Kar' aOrodt JS^^ ifSari, koI 
Xpi6fi€yow dXdXy •xplfffiari, Ib. p. loo. 
This aasertion of heretical regeneration 
by baptismj iB of courae a valuable proof 
that the Church Catholic, whose Sacra- 
ments were mimicked, knew of no other 
Bource of regeneration but hj Water and 
the Spirit. The martyr'8 baptism in 
£lood was the only ezception.* 

* Ib. p. 119. 

• i» ydp ToiJroif ... 6 naOXot IfKow 
^affi ffwix^ffOai rb Kp^op aCrww koI 
dpprp-ow T^ fjMKaplat fivffrijpu» ^)5or%. 
76. p. 100. 



Ophites. to be ^bom again of water and of the spirit, was with 

them only another term for a first initiation in the 
mystic rites of the heathen temples, as the fUKpa Mwrrtipiat 
to be snceeeded by a deeper ywiais : and 'none understood 
the hidden meaning of those rites but the perfect Gnostic, 
who howeyer still called himself 'Christian, and daimed 
participation in the ' gift of Christ, though in an Eleusinian 
sense. It is superfluous to ask what was the practice and 
moral bearing of a sect so closely connected with heathen- 
ism in its most hateful forms, and which converted the most 
holy things into elements of impurity. ^ Suffice it to say that 
the Yalentinian ^on ^iov^ 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 Pleroma, that forms so conspicuous a fea- 
ture in the Yalentinian theory, meant in the Ophite termi- 
nology ^the complete divine conception of all created sub- 
stance* Also that the KocMoiroiol ayy^Xoi of Simofa and his 
succesBors were reproduced in the Ophite ^ fieyeOnf whose 
voices summoned the world into existence. 
i}^t-i^ In the ancient cosmogonies, matter was very generally 

said to be reduced under the Creator*s laws by certain 
subordinate Satfioviai it being imagined that the Supreme 

^ 71. pp. io6, 115, 131. /lSvos, €lt tv oitK €le€\€6aeTal ^i^tv 

* oMelf TQ&rtav nSp fJLVCTtiplw dKpoa- dKdOaprot oCieli, od ^vxucoi o^ capKiKbt, 
T^f yiyov€tr, €l fk^ fi/0Oi ywuariKol dXX& Trjpctrai «7ei//tariirocf /jMvoit, 116. 
T^eioc. /6. p. 11$, cf. 116. Yet, in EleusiotaD liuiguage, who were 

• Kol ifffUv i^ d-wdirnav dMdpdhrw these xvtviiaTiKol ! and by what kind of 
4/ictf Xpurrtaifol pMwot h Ty TplTjf irJ/Xjj initiation did they oeaae to be dxdffapToi, 
dvapTliiimT€t t6 fiMrrfipto». Ib. 171. f vxorot, and 0-a/>fruroi ! 

* 104, 116, ovTOt, (6 vl6t) ^tF, ^ roM iffTOf To fUKt Kol Td ydXa ov 
fffTUf 6 voKvtivvfAos ftvptSf^ULTOS dKard' yevffofihws Toits T€\tlovs, dfiaetXM&ravs 
Xifrros, ^ iraaa ^u dXX^ re AXXwt y€p4ff$ai, Kal fUToaxuw toO vXivN&fuirof. 
dptyrrai, /6w 1 1 7. ToM ^i^rcr iirrl t6 irXifiptafUL «t' oS vdrra 

• See buui. 7, 9. yu^6fupay€wjiTddv6rovdyafiHjfrovy4yomi 
' What can be more hannonious to re Kal irerXiporrat. Jb. p. 113. 

Christian ean than the lUtement» owroi » elfi^ ydp AaXecr^ ^c rd /uyidii, 6 

oUos Qtov, 6vov 6 dyaddt Gedt «aroucec iruo/cof ^vrerrdMuoAc^Sdraro. id.p. 107. 


Being could not possibly be brought into contaet with tbe Ophitea. 
grosser elements ; in the same way the Ophites» foUowing 
the general outline of the Mosaic aceount of the creation, 
Bpoke of the Spirit that moved on the face of the waters, 
as an ' ethereal light welling from the Supreme ; but this 
light was evidently no other than the mundane soul, or 
vital principle of philosophy; it was embodied through p. sio. 
contact with water, and became wholly implicated with 
matter, when the struggle of antagonisms commenced 
that was described in the Ophite hymn, and that sug-p.KU. 
gested to Valentinus the irdOfi of Achamoth. But the 
soul of life was not confined to this lower world, the 
superextension of its substance formed the 'heaven; andp.s». 
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 Fathcr, Son, pp-»7,«9. 
and Spirity by his own power put forth a son from the 
element of water, and five others in successional progres- 
sion, making with himself a Hebdomad, and with the 
Maternal Origin an Ogdoad. These six emanations were 
distinguished by Hebrew names for the Deity, that arepp.s3o.i3i. 
partly Biblical, partly Cabbalistic ; and 'a Titanic contest 
arose for the supremacy, as in the heathen my thology, p. S32. 
which resulted on the one hand in the evolution of the Ser" 
pentiform Nus from mattcr ; and aflerwards from the entire 
Hebdomad, of the prot-ideal substance of man, immensum ib. n. 4. 
latitudine et longitudine. Eve^ or ^Life (n)ri « ^cni}) in a 
similar way was evolved by Jaldabaoth, the first of this 

UfiLdSa, infra, p. ssS. The Ophite mun- ra|cy Uwai rodt /cdjcXout. Tima. 36 D. 
dane aoul was named Prunicui; lee 925, ^ So in the Peratic sysiem ; 4 '^^O' 

I . A probable ■olution suggesta itself in f^f avri; U ^fffvw ^ £i;a m^^P vdyrwr 

the Chaldee term, Kp^^*l&y ddicicB, the tup l;dnrrw, kwp^ ^^if, Tovricri Oewr, 

Ophite i^don). Targ. in Dent. zxriiL dYriXuip, dBa^dTw, emrrQip, dX^wr, 

56. Xo7urwF. jr.r.X. HiFP. P^ y. 16. Hence 

' d»ajb^ai Bi, koX ix rou rtptKetfiiyov in the Yalentinian theorj the .^n {^ 

ciSfftaros KaTaaK€vdff6ai r^ oOpaw^, was to A&yot, aa Mve was to Adam, 



Ophit68. series of six, and by the agency of the otber five became 

mother of the angels ; a notion that the Cabbala had 

p.»3,3. already imported from Babylon. The fall of our first 

parents is described as in the Bible, and their expulsion 

from Faradise ; which, however, as in the Cabbala, was situ- 

p. sas, 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 Serpenti/brm Nus was 

also ejected froni 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 

Tim adaptation of the ' Flatonic planetary system, each mem- 

u, o^!ti6. b^i' o^ which was animated with a reasonable soul. The 

upper represented the seven subordinate Sephiroth of the 

iw. Cabbala, that severally involved the idea of a Divine Attri- 

P.S97. bute. The prophets, as their ministers, were variously 

distributed amongst these Fowers. 

p.jM.n.t. 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 Fhilo, or Jewish counterpart 

of the divine ideas, that in the Platonic aystem were coeter- 

nal with the Deity. In their Cbristology the human beiDg 

^Jesus was the recipient of an efflux from the Divine 

Nature; but mediately, for the Ophite Christ emanated 

conjointly from the Father, or Adam Cadraon, from the 

P.K7. Son or Second Man, and from the Spirit or ^Mother of 

41 , 3w Creation. The ^ astronomical distinction of a dextral or spiri- 

tual, and sinistral or material principle, was observed by 

^ Cf. Sanctam autem hebdomadam difBp<airo¥ 6fio0 ^lnfffow t6p iic r^t Maptas 

Boptem steUaB, quas dicunt plaDetaB, «Bee ytyatrffiS^oi'. Hifjp. Ph, v. 6, 8, 9. 

volunt;^ p. 336 ; and Plato, ri}y 9* iyr6i * The Spirit throughout these sys- 

(^/>Ay) <rx^at i^axS, ^^ jci^KXovt ipi* tems was thus desoribed. Phiu) aJso 

'^ovt {iroliiia€9), Tima, 36 D. dieiXe ^- uses the same term. See Uv. n. 6. 

tffoplBitiom Toit AtTfioit, 41 s. Sane* ^ Que est e regione orientis, deztra 

may have originated in JTiame om. dicitur esse pars mundi, qne vero e re- 

xor«X(^/nKc jTcU xar^X^ar e/t ha gione ocddentiSf sinistra. Pbu<0, Qu.tii 


them ; the former being the type of dawning light;, the OphitM. 
latter of a world shrouded in darkness. Christ, therefore, p. s». 
quast destrum, et in superiora allevatitiumf emanated from 
a redundant overflow of the Divine Light, and in conjunc- 
tion with the triple source of his subsistence formed the iMd. 
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 JSon, 
that Christ should be sent to her aid, and being unitedp-oa. 
with her, should by a combined descent upon Jesus at his 
baptism, form that Ecdesia on earth, which had an eternal 
counterpart in the union of Christ with the Father, Son, 
and Spirit in heaven. The avl^vyla of Christ and Sophia 
thus united with Jesus, left him again upon his crucifixion, 
and the psychic Man alone suifered death and was buried ; 
Christ however raised Jesus again from the dead, in a body p. tsBi 
that was animal and spiritual, but not choic or earthy. 
Finally, those " holy souls" that had been endued with the 
gift of Light were received by Christ seated at the right 
hand of Jaldabaoth, when released from the body ; while p. mol 
the merely animal souls were sent back again into the world 
for further purification. The false gospel of the Infancy 
of Christ may have been intended by the writer to meet 
the Ophite assertion that Jesus performed no miracle 
either before his Baptism or after his resurrection, that is, p. ». 
while separate from the u£on 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 couTse of the Nile was the derived from the East, whose clum it 

basiii of obeerratioiiy and shewa that the was to be the face of the world. Else- 

deztral notion attaching to the principle where, the Jew of Palestine £Mnng the 

of Light originated in Egypt. If at a East detennined the South to be up« 

later period the right hand expreesed to on the right. Cf. LOBBOK, Agl. gi6, 

tbe Egyptianfl the North, the idea was &c. 


Ophites. It is evident fhat tlie Catholic faitb suggestcd this Trinity 
' '. 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 Nature was 
united in the womb of the Blessed Yirgin Mother, with 
the first rudimental germ of Humanity, upon the Annun- 
ciation, still they evidently confessed the Godhead of 
Christy aa 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 beforc 
the Baptism ; even as it existed before the worlds were 
made, etemal 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 sources; Hippolytus therefore supplies 
that which his master had omitted, and gives an account, 
full of curious information, upon the strictly heathen 
notions exhibited in the Ophite or Naassene theosophy. 

^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 presence con- 

* ITcBr. Fdb, l. xiv. ircU rhv 7,^9 h CK&rti rpd^tovffi, K<d rf rtXrry r«r 
Otiop rwa hiivafWf thax ^oaL Ai^icai fivffopw ainw iLvcnipU» Towror r^ 
2i|tfiawi wpoatiyopfMTfffaM. rpawito npoai^ipwjw' iwtpdrrot 64 a^ 

• Atd ro« rouro iral wpoffxv^viri r^ rov nSy dpnop, Cn i^iooyUrwr fitra- 
6^' dv iwfpdaXt ri<n KaradiX^arrts, \ayxdnvau Thsod. Ib, 


secrated tbeir mystic feast. But upon the first point he Pent». 
seems to have been in error, for reasons stated below, '' 
^ p. 226, n. 3 ; and as regards the latter point, it has been 
already shewn that the serpent was the ' symbol of water, 
the material basis of creation in the Ophite system. It 
represented therefore the world of organised, quiekened, 
and intelleetualised matter; and as such it is apparently 
described by Irenaeus. Their serpent-worship therefore 
was nothing else than an idolatrous veneration of the 
Spirit of life. Possibly Theodoret may have confused the 
theosophical Ophite with the snake-charmer of India. 

Closely ' connected with the Ophites were the Peratae, 
who supplied fresh elements from the astrology and fatal- 
ism of Chaldaea. ^Mosheim has stated that Euphrates 
founded the Ophite sect ; Hippoly tus enables us to place 
this name more accurately at the head of the Peratae, o\ Ph. ▼. 13. 
T^s TlepaTiKfii uipeaem cipxfiyol, EvKpparri? 6 llepariKo^ xal 
KeXfiff^ o Kapiario?: he repeats this in two other places; Fh.iT.s. 
where tbe latter name is varied as 'AKefifi^t and 'AiepLff^^ 
always however o Kapvanost i- e. JEubosan. The term 
Peratie seems from Pliny to be a synonym for Medej where 
he speaks of a certain gum as being the produce ofH.N.zii.o. 
Arabia, India, Media, and Babylon, and adds : Aliqui ^Pera- 
iicum vocant ex Media advectum. The description given of 
the tenets of the Peratae by Hippolytus altogether points 
to the birth-place of astrology; while the ^fatalism of 

^ And compare HiFPOL. T. 19. in this systein, as a symbol principany 

' See xxxin. and pp. laS, i ; 919 ; of the independent action of the Deity. 

941. Gompare also Lobeck, Aglaopha- The rapid moyements of the serpent, 

mtuf, I. 485, 490. The Ophic principle though destitute of all Tisible means 

aa derived from Egypt was identical, as of locomotion, was an unsolved problem 

ATmorAGOBAB has shewn, Leg, pro Chr. eyen to king Solomon. Proy. xzx. 19. 
18, and itwas symbolised by a dragon; ^ CeTU. n. P. ii. t. 19. 

'fUiatnt i9W9p y^iwif v«vrffo-(ri rhwtnit ■ Euphrotean from tD*lD Pherai, i. 0. 

^p yhp Ifitap dpx^ Kar' aMp ro?t 8\oit, Buphratet; hence Peratietu. 
drh 9i roi; i^aror <X^ jrar^ori;, ^jc Si * jcaXoMrc Si a^odf Uepdrat, firfSip 

Uariptof iy«prfj$yf {iaw, HpdKVp, K.r.\. 18, ^{^aaOai roju//brrcr rw^ h ytpiaei KaOeC' 

» Cf. HiPP. Ph. T, 17. In fact tho nfKSrwp Sta^uyel^ rifp drb rfjt yepivewt 

scrpent plajed a more important part roityeyepiftUpws iapwphnjp puoipap. Thej 


Buiftritan. tbe Mabometan and of the Manicbsean converge and meet 
P.T1U. in thia Gnostic sect, Thcy were as the Chaldaei of Juvenal, 
and appear to have been wholly unknown to Irenseus, 
though minutely described by Hippolytus, to whose work 
the reader is accordingly referred; for these opi^ions throw 
no further light upon anything that has been advanced by 
the venerable bishop of Lyons. 

The account of ^ Satuminus, found in the work of Hip- 
polytus, is identical with that of Irensus, 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 Trarrip ayvQxrroi was the ^ atripavroi lv¥afxi% of Simon, 
and his ^Hebdomad of creative angelsi the six emanative 
attributes of the Mage, that represented the mundane 
elements, over which a seventh, or Past — ^Present — ^Future, 
ruled supreme, and of whom the God of the Jews was one. 

professed to haye the exdusire power exist in tbe Syriac MSS. of the Nitrian 

of caflting nativities^ and revealing the collection in the Brit. Mus. 
fata of individuala ; /c6yw hi ^^i»t ^ P* ^» ^^ termed by him rh 

iuiMtt ol rV drdYiciTr r^ yepiaevs iyrw /uucdptop iKt»o h irdin-i K€KpvfifjJwom 

KSret, Kol rdf 660^ di* cSr elac\ifi\v0€P 6 dvi^dfut, oiK hepyeU^. HiPP. Ph. vi. 17. 
MfHowos €lt T^ Khafjm dKptfiiat Sedcdoy- ' Oompare the seTen creator angelB 

/Airoi die^ecu^, Kol Tepaacu rV ^opdw of the Ophite Bystom, pp. 230, «31.. 

/i^ durd/ie^o. HlPP. v. 16. which repreeented the eeven lower Cab- 

1 See pp. 1^—198 ; Hipp. Ph. vii. balistic Sephiroth, and the siz Persian 

98; Tebt. de An, 93; Theod. Ifccr, AmBhaspanda with Ormuzd, their ori- 

Fab. I. 3, which are identical acoomits, ginating cause. It haa been usual 

and Epiph. ffcer. 33, which is appa- to identify the dvvdfint of Satuminus 

rently independent, though imperfect. with the planetary Bpirits of the Chal- 

' Compare the worda of Hippo- dee theosophy. But here theBe worlds 

LTTUB, 196, n. i| withtheLatinyeraton were created by them; the Simonian 

of iBBiTjiUS in the Bame page. attributes therefore are rather indicated ; 

' See Mattbb, i. p. 393. Of this which however had their reflez ia the 

Bchool Bome highly valuable remains mondane elemente. p. Izvi. 



Both be and Basilides adopted from the Magian source ZoroastriaR 
the notion that life as a heavenly spark, in the strict ^^' 
sense of the word» was kindled in man from above, and 
tbat this light, when severed once more from matter, re- 
tumed * TTpoi Ta ofJLoipvKa* 

But Saturninus held the oriental notion, perceptible 
both in the Zoroastrian and Rabbinical scheme, that man'8 
ideal nature, as a transcendental form of light, was first Hyde, rci. 
created {de9UT8um...lucidaimagine apparente), although, as Ir***** ""* 
we shall see in the case of the Basilidian viorff^, it was too 
spiritual for this lower system, and instantly recurred to 
the world of glory; when the creator angels proposed 
among themselves to form man upon the type thus 
revealed, ^faciamtis hominem ad imaginem et similitudinem^ ; 
they then * formed man's body of matter, but it ^ lay in an 
abject state, until moral life and intelligence were kindled 
within by the illapse of heavenly light. 

1 Thifl Beparation was tenned by 
Basilldes, ^v\oicptpii<rit, and Cbrist came 
to g^Te it fuU efficacy. Pk. vil. 27. 
Tebtulliak sajs that this spark, pod 
dertMtum, vita ad matricem rdatura nt, 
Tbbt. de Anima, 1$, wbere matriccm 
eyidently means elt rd 6fi6^v\a: and 
i^ «r lyhwTo, in fiippolytus, refers 
to the 80ul and spiritual principle, 
but Dot to the body. So Psbudo-Teb- 
TULL. Hane $eifUiUam Mlvam etae, 
caiera Kominit perire , . . rettirrectionem 
camit nvUo modo ftUuram ene, Adv. 
Her. 1. 

' Observing like Simon and Me- 
nander the Rabbinico-Philonic distinc- 
tion of Man, formed irar' eU6ML, and 
Man^ formed koB* hnoUacw, Philo 
even, conBidered, as Plato in the Ti- 
mceuM, that the Supreme Greator called 
the divine principle of man into being, 
but that man*B lower and animal nature 
WM the work of inferior intelligences ; 
for 80 be expUdns the worda " Let us 
make man." AcoX^croi ith^ o0r 6 r<3r 

• JXciir irar^p raxs lavrov hwdfjxffiv, ah r6 
Bmp-h» iifiMv rijt ^vxijs fi4pos (dtoKe 5to- 
TXdrreu', fiifiovfA4vM t^p airoO rix^t 
-ifnKa r6 \oyiKd» h ^fut ifjMpipov iucattaf 
inrh fih ^e/i^rot rh iry€fioif€vor h r/njxSf 
rb 6i intifKoo» irpbt viniiKb<o¥ Sijfuovp' 
^ew-tfai. De Prof, 13; Mund, Op. 


• Dat Wort, unserm Bilde, in der 
Genesit, patete freilich niekt in eeiner 
ErJddrung, Nbakdbb, Gen. Entw. p. 
171. Cf. Mattbb, H, Cr, i. p. 183, 
aa EnpuAKius ako remarked, Hoer, 

^ Baub noticefl the agreement of 
the Manichiean account; that in this 
imitation of the revealed type, Stimmt 
Satumin mit der Maniehdem Hberein, 
Chr, Qnoe. ^09. But he adds, that 
whereaB the Satnminian angek were 
g^ood, the Manichsean were whoUy evil. 
Cf. alflo Bbaubobbb, yi. ix. 

' p- 197* Compare the Ophite no< 
tion, 153, n. 4, TsBTULLiAir, de An, 
71, and PsKUX)o-TB|ffULL. LibeU, 3. 


Dooetio. His Tiew that ^ tnarriage and tbe procreation of chil- 

p.i9a dren were simply Satanic, involved a belief in tbe evil 
^^ ' "' nature of matter ; and the conflicting elements of good 
and evil cansed so marked a discord in the human race, 
that, by a forestalment of the Manichsean theory» it was 
divided into the good, in whom the seed of heaTcnly light 
was indefcctible ; and the evil, or the slaves of gross 
material propensities. This distinction moreover was ab- 
original, 'a good and a bad progenitor of the race of 
man having been created; with which Theodoret so far 
agrees as to say that the difference existed ip ^o-ei. 
Consistently with this view 'the prophets were inspired 
partly by the good, partly by the evil principle; though 
the Ood of the Jews was in direct antagonism with this 
latter. ^And as a sort of coroUary, the heresiarch en- 
joined abstinence from animal food, as contributing to the 
debasement of the human race ; though, as Neander sug- 
gests, it is not improbable that the priestly caste alone 
held themselves bound by these strict observances. Christ, 
it was said, came as a minister of light to release mankind 
from the dominion of evil daemons; and at the same timc 
to break the power of the God of the Jews, and to set his 
subject people free from their vassalage. But he came in 
a spectral not a real body ; and very possibly Irenaeus may 
have ascribed the same notion to Basilides in error, know- 
ing the community of origin that gave a first starting 
point to both heretics. 

Basilides a Syrian, as Epiphanius says, according to 

^ Tattak, abo a Syriui, adopted vi. 15, 16. Posribly a ohronological 

the lame notion of matrimonj. separation of the prophete wme nuMie ; 

* ddo yikp irerkdffBat dr' Apx^ ^ the captiyity being the oardinal point^ 
$pi&rovt ^d/9K€iy ha iyaB^ irai Im ^O- « iBnrAUB refen to Satumiaus, 
Xor. Epipk, H, xxm. 9. the first origin of the AieralA» or 

* Simon, although a Samaritan, not CbalMMitlef, p. 919. These aseeiio 
nnfrequently dted tbe propbet Isaiah. notiona formed tbe main point of oon- 
He alao reoeived and theoeophieed the tact between Maboioh and the Onoatio 
five booki of Moeet . p. bcyi. See PA, eects. 



Of SjTian 

Hippolytus profes8ed to have received his doctrine from ' S. 
Matthias, which would refer him to the latter half of the 
first century; but he may have meant by ^traditimai com- 
munication or by visUm. S. Jerome says that he lived in 
the time of ^Hadrian; ^though in another place he too 
carries him back to the days of the Apostles. Clement of 
Alexandria adopts the later date, and adds that he lived 
to the reign of ^Antoninus Pius. This ^chronology is 
alone admissible ; and mention of Basilides in an interpo- 
lated portion of the Epistle of S. Ignatius to the Trallians, ei^ interpoi. 
must still convict the passage in which it stands of spuri- 
ousness. It may be added, that Eusebius and ^Theodoret h. 7. 
both place this heresiarch in the reign of Hadrian ; and 
the former says that he was answered by a Catholic writer 
named Ag^ippa Castor. 

Hippolytus has added in a considerable degree to our 
means of defining his opinions. The account of Ireneeus 

^ Speaking of Basilides and his son 
Iflidore, he B&ys that they professed 
tlprt^Khw. MaTOiay airroit >Ayo\n dxoxp^' 
^ovs oCf ^KOwr€ irapd roC ^tifTijpos Kar* 
aUof iiSaxBcls. Ph. Yil. 70, MiLLEB 
altera the reading to Har^aior, but 
CuuisirB Al. Sirom, Til. 1 7, shews that 
MarBU» must have been written ; also 
it may be noted that at the end of the 
same section the MS. has Viardlov, 
where again Milleb Bubstitutes Mar- 
$alov. Clemxkb further says that Basi- 
lides claimed to haye had as his maater 
one Glaucias, rbv tov Uirpov ipfAjpnd. 

' Havxng drawn largely, perhaps, 
upon the rapaj^€is of S. Matthias, 
an apocryphal prodaction cited by Cl. 
Al. Kal MaTdlat h raSs wapaMff€fft 
Topamaiff Qa^fiaffoif rdt Tapdrraj fiadpAv 
rovror TpCrro^ TifS iriKeofa yfiiMem into- 
nei/uwos. Sir. ii. 9. 

* MoraiiiB est autem BaBilides, a 
quo GnoBticiy in Alezandriay tempori» 
buB HadriAni. de Scr. £, (al. male, moT' 


^ Speaking of heresies that eziated 
in the Apostolical timea, he Bays, Tune 
Simon Magut, et Menander duciptUtu 
ejuSf Dei te aseeruere viriutes. Tunc Ba- 
eilidee iummum Deum Abrdxaa cum 
trecentis eexaginta quinque editionibus 
commentaius est, Tunc Nicolaue qui 
unus de septem Viaconie fuit. ftc. 
Dial. adv. Lucifer. 8. JoH. Damabo. 
ParaU. i. 11, relates of Basilides and 
S. JOHN, the oocurrence at the baths^ 
that Ibenaus has connected with the 
names of Poltcabp and Marcion. 

• Kal p-ixP*' 7* ■''^» ^kimavlpov tov 
TpeffPvripov hiirevajf i^Xur^ar, K^BaTep 
h l^affCKelBiis. Strom. Yii. 1 7. 

* Compare Fibmilian, Sed ei Va- 
lentini et Banlidi» tempue WMiifetium 
eti, quod et ipti pott Apottolot, et pott 
longam cBtatem, advertat Sceletiam . . . 
rebeilaverini. Ep. ad Oypr. 4. 

7 dfulHa Ik (Basilid. tc. ei Satomin.) 
iTl 'AdpiOFoO rov KaUrapot ^^rorro. 
ffanr. Fab. i. a. 


Peripate- and of * Eusebius, that he inherited them from the succes- 

— sor of Simon, eaused Neander to refer them to the Juda- 

ising Gnostics, and Matter and Beausobre to trace those 
opinions back to the Persian theosophy; but Hippolytus 
identifies them clearly with Greek philosophj, and more 
especially with the Peripatetic doctrines. He owed much 
also to later Platonic theories, and altogether he occupied 
the same position with relation to philosophic thought, that 
the Ophite exhibited with respect to pagan mysticism; 
and professing to recur to ancient speculation, he brought 
under one peculiar theory whatever features it suited 
him to incorporate from all. The coincident revival at 
Alexandria of the Pythagorean philosophy, suggested to 
him, in all probability, the imposition of a 'five years' 
silence, and of a graduated initiation into the mysteries of 
his system ; the endless genealogies of his angels must 
have taxed severely the memory of these classes. 

Hippoly tus commences thcn by reviewing certain peculi- 
arities of the Peripatetic doctrine ; and the Basilidian 
First Cause to fx^ oi/, agrees, as he seemed to think, with 
the assertion of Aristotle, that ouaia imports ' material and 
bodily substance ; an idea wholly inapplicable to the Deity. 
But th^re was a deeper meaning in the Basilidian defini- 
tion. For as it is not impossible for man's finite intellect 
to express * negatively what the Deity is not, but wholly im- 

* H, E. IV. 7, followed also by * Gompare the negative terms »p- 
Thsodob. H, Pah, I. 1. pUed to the Deity in beatben Bystems, 

• Ti\>OayopiKw T€ toTj xpo^ioOa-tM bs trKdros, p. xxiii. 3, (Tjr^rot dypvaroif, 
OLtrQ reyraer^ ViwirV wap€uc€\€^iT0ai, xxi. «, dyvtacrot Ge^j, Acts xvii. 33; 
EUB. H E, IV. 7. LoBEOK, Agl, i. 38. tbe cvy^ also of Simon Magufl was 

' oitclai hk fidXurr* eZi^ac ddxovai rd adopted in one sbape or otber by the 

a-ij^/jMTa. De An, il. i. \4yia 3* oMat otber Gnoetic siects; altbougb perhapa 

/A^ rd re dirXfi aiifMra, otov Tvp Kal tbia latter term may bave bad an 

T^, Kol 6aa aOaroixa To&rois, Koi 6aa oriental origin, and express tbe Deity 

iK To&rw. De Codo, iii. 1. fienoe before tbe creative Word bad been put 

HiPFOLTTUS BayB, 06 yJbofo» 6i ^ oMa fortb. Similarly it was laid of the 

/caXecrai t6 yivot, elSor, dTOfjLov, d\Xd Heaven of Heavens, irdFra y^ ^f 

Kol wXi; Kfd €tdot, KoX aTipTfait. Pk, ^\aaa6fji€i^a droKpt^ o^iwvf. Ph, vu. 

vn. 19. ,5. 


possible for it to declare ia an absolute sense what it is ; Neg»tive 
and as the term exiatence conveys a certain idea to the ™^^^ 

mind, arising from our own individual experience» ^ it was 
rejected as inapplicable to a Being that is wholly ' Incom- 
prehensible; and for this reason, relatively to all human 
modes of thought, the Deity was said by Basilides to be 

^ If this was the meaning of the heresiarch, it explains 
the terms used by him in referring to the diarchic prin- 
ciple, where it is said that light and darkness, having 
a definite and separate being, ^d^' avTuiy ijVf ovk ovra Se 
eXeyovTo. He seems too to have held something of the same 
notion; for Epiphanius says that the ^germ of his heresy 


^ The expreaaion of Babilidxs re- 
mindfl ua of a Bimilar statement of 
PmLO. He Lowever states that rh w 
imports the Deity absolutely, oirxl r(a¥ 
irpSt rC but 9cof only relatively, as re- 
gardfl things created, wo-arcl irp6f n, 
De Mui. Nom, 5S3, ed, Mang, There- 
fore the term Oeof would be inappUcable 
to the Deity antecedenUy to the work 
of Creation. 

* Clkmknt of Alez. Str. v. 11, fin, 
Ter$. flays of Moses, rhv (va, cof oix h-i 
r^ BaaiXeldrf 86jc6c, icaTih^eXc GcAk, and 
prooeeds, od irefHXafipdyei r&np rb dwepl- 
Xifwroif. But for rby ha, f. leg. rhv 
6trra, upon which term the preceding 
context tnms. 

3 HiFPOLTTUS identifies this term 
with the Aristotelian refinement upon 
the notion of the Deity, that it la viniait 
. . . votifaem, Svep iem Toirrdiraffip o^k 
^. Ph. YII. 19 ; again, oifK ^v Qehs, tr 
*Kp*arcriKns jcaXet v&titn» pvficewt, ovroi 
hk oU terra. ib. 11. If Aribtotlk'b 
derivation of alCn^ from del (Sy, be cor- 
rect, we may see the extreme impro- 
bability that Babilidks should have 
inade use of this favourite term of the 
Valentinian, And, in fact, judging 
from the Btatements of Hiffolttus and 

iBKNJiUB, it does not once appear to 
have been used by him. Bkaubobbb 
however ascribes to him the use of the 
term, ii. 6, and Mabsukt, DUt. 61. 

^ Compare the striking observations 
of Clkm. Al. suggested by the words of 
Plato in 7^m. rhv yhp iraripa . . . ei>pew 
re tpyoM k. r. X., where he arrives at the 
following conclusion, KoXovirres iljroi h, 
if rdyaOov, 17 ¥ovv, 7} a^h rh ov, if 
waripa, ^ Oehv, ^ hrifuovpyov, ^ Kijpiov, 
o^ wf tvofia a^ov wpo^p6pi.evoi Xiyo^ 
p.ev, ifwh hi dwofUat hvhpoffi «caXocf wpoff- 
Xp^ft^eBa, K. r. X. ; for as he afterwards 
adds, iroi' rolvvv h inrh Bvofia wlwrei, 
yevvrfrhv iffriv, idv re podKovrai, idj^ re 
fuii. Str. TV. II, 13. Cf. the definitions 
of Sunon Magus, p. Ixvii. dXX' 0^^ 
warijp iKX-fjeri, and Maimon. 108, n. 2. 

^ Quidam {barbari) dixerunt, initia 
omnium duo esse, quibut bona et maia 
asaodaverunt, ipsa dicentet este ingenita, 
id est, in prineipiis lueem fuisse ae 
tenebras, qua ex semet ipsis erant, non 
quiB esse dicebantur. Basilid. ap. Act, 
Archel. c. 55. 

• irxe W ^ dpj^ aMji rift caic^f 
wpo^>dxreiat r^ alrlcuf dwh rou jyireiv Kal 
\iyeaf, w60ev rh KaKhv; Efiph. ffcer, 
XXIV. 6, 

xciv BASnjDKS. 

whethera is to be traced to the usual endeavour of aceounting for 
D uurchiat. ^^^ ^^.^.^ ^^ ^^.j. ^^^ ^j^^ j^^^ j^ Archdai et Ma- 

netis clearly state that Basilides symbolised ivith the ^diar- 
chic 'Scythianus. The positive statements of antiquity 
upon this point cannot be superseded by the negative tes- 
timony of Hippolytus, who advances nothing with respect 
to the Basilidian origination of evil; he merely states that 
the heresiarch 'carefully avoided all expressions that eould 
charge the Creator with the origin of ^eviU Hence cer- 
tainly it might be argued, that if Basilides had believed in 
the eternal antagonism of a good and a bad prineiple, 
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 
involvedy and modem writers, without doubt, have rightly 
classed him among those who adopted the Persian theoiy 
of two aboriginal principles, Good and Evil. Thus ^Matter 
and Beausobre have identified that which Basilides said 
of the diarchic principle, with the heretic'*^ own views. 

^ Fuit pradieator apud Penat * Tdrr* fyu yiip /laXK^, ^ Koxbi^ rd 

€liam Banlidei ^idam mUiquior, non Tpoifow ip&. Babilio. Exeff. ap. Cl. 

longe poti notirorum Apotiolorum tem- Al. Sir. iv. is. 

pora qui. . . dualikUem ittam voluil afir- ^ The procoBmic confiuion of matier, 

mare qua etiam apud Scythianum erat. and without God, described in the 2V- 

.,,£atilidet ait, Detine db inani et moeut, is to be traced in the origmal 

curiota varietate, requiramu^ auiem m4i' confuaion of the soul in the Builidian 

git, qucB de honit ei malit eliam barbari theory ; and bo £ur u the flool partook 

inquitiveruni, et in quat opinionet de hit of the material principle, its tendency 

omnibut perveneruni; quidam enim ho- wam to evil, which was an appenda^ in 

rum dixeruni, {kc., aa in n. 5, p. xdii.) Basilidian phrase, upon the more divine 

BoUTH, Bd. Saer, y. i^. It ahould be principle. 02 6i d/i^ r^ Ba^cXSip 

observed that thiB Baailidefl is said to rpoffapr-^i/jLaTa rd T6$7f «aXcc^ eUaSoffv 

have migrated to Babyion from Egypt, «veiVuira Wra ravra Kar* oOaiaw ^d^ 

ib, 188. X^u^f TpoffnpTifp^a r$ \oylKjf i^oa 

' Mic ergo ScyQdoAUt (ManichaBi jcard r(ra rapaxbp koX ffirfjfwtof i^tfxydj^, 

pnecursor) dualiiaiem itiam inirodudU Cl. Al. Strom. u. la The result ^ 

contrariam tibi, quod ipte a Pyihagora this airfxyca was a oooBiderable impor- 

tutcepit, ticut et alii omnet ht^ dog- tation of the soul of the bnite into the 

matit tectatoret qui omnet dualitatem de- sool of man. 

/endunt, declinaniet ScripiunE viam " Mattkb, H. Or, du On, n. p. 41 ; 

diredam, Ib. p. 186. BsAUBOfiBS, Jffitt, dcManich. 11. p. 31. 


' Neander was of the same opinion, though not always so his theoTj 
positively. Baur also follows 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 revert 
to opinions and theories that were anterior to ali contem- 
porary systems of philosophy; and, as we have seen, the 
old Persian theory, like the Pythagorean, was Monadic, 
buty like that system, exhibited a secondary development 
of eontending principles; Basilides therefore may ^very 
oonsistently have asserted his belief in one Supreme Prin- 
ciple, by whatever negative name he might call it, and 
yet have symbolised with the general teaching of the 
East as regards a co-ordinate antagonism of Good and 
EviL The latter, like the evOv/uLtia-i^ of the Valentinian 
Fleroma» may have had its rise in this theory so soon as p. xr. 
the evolution of divine attribute gave rise to the notion of 

The world when it was created was ij^ ovk oirrwy, and in 
this term we need scarcely recognise the Platonic distinction 
of the uonentity 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 &v. But the Deity created the universe Hipp. Ph. 

^ t ♦ \ t f t ▼11.21. 

from things nonexistent ; ^ovrw^ ovk aii/ Geov eTroirjae Koaiiou, 
ouK-ww €^ ovK ovrwv* 

^ Er triigt die LeHre der Barbaren degeneraiixig tendency of emanationB, 

(Pener) Tor, und maohte dies kQchsi that Lad become indefinitely remote 

waknehemUeh za der seinigen. Kean- from the First Principle. 
nOL, Oen, Entw, 34. Seine Lehre mit ' See Jaoobi'b excellent treatise, 

dcm Peraiflchen Doalismus in eine Yer- BasUidU PhUoBophi GnotHci SentetU. p. 

bindnng gesetzt, die an der Verwand- 15. Berlin, 185?. 
aehaft mit dieeem nkht gwei/eln IdsH. ' ^ ^*^, ^« ^" o6dh, dXX' ov6i 

B^vn, Chr, Gno9, 210, Guselsb, 7*Aeo- rb ov6hr TJr rt twp (hnw, dXXd yffCKQt 

log, Stud, u, KritUc, 396, imagines that, koX Apvwowo^wt Wx« rdyrot cwplafuiTot 

in the BasiEdian theory, matter, and ifw SKtat o6Si &. HiFP. Ph. Vli. 70, Aa 

therefore evil, waa eTolved through the regarda the Deity, the heretic explainB 


His theory In another point of view the definition that the world 
o crea op. ^^^ ^^ ^j^ oyrtoif, vfQS in direct antagonism with the Pla- 
tonic theory of eternally pre-existent ideas, and chaotic 
matter: but it harmonised with the Aristotelian reasoning, 
whereby all substance having been divided into ^ffenua^ 
species, and the individxjuil^ the aroyioi or individual had 
precedence, and was termed ti TrpwTti oifcla^ and 17 woaraTfi 
oiaia^ because neither genus nor species ^could subsist 
independently of the individual; these therefore were 
aecondary substances or ^SevTcpai oiaiai. Thus primary 
subatance indicated some actual subsisting thing; seeondary 
subaianee a mere quality, which cannot exist apart from 
that which it qualifies. Hence before the creation of in- 
dividual substance, so far as the world of matter was con* 
cerned, ^171; oXa>s ot/^ei/. But the Deity is not to be defined, 
and is incomprehensible, and it was in this negative point 
of view, and not at all in the language of atheism, that 
Basilides set forth his idea of creation; ovk wv GecS^ . . • 
ioe.2. apotjTw^i avataO^TWi, dj8oi;XcD9» airpoaip€Tw9, airaOiki drciri- 

OvixfiTw^f Koafiov tj6i\ija€ Troiijaai. But he instantly checks 
this positive assertion, and gives it a symbolical meaning; 
To £e liOeXfjae XeYo) arffiaaia^ X^P^^^ aBeXfiTmy koi avoriTwi^ 
Kai avaiaOiiTw?, that is, as compared with human will, and 

his own meaniDg; for, after aaying that Xoit &ira<ruf {nroKciffOiu. . .«cvpu&rara od- 

the In^abU had no existence, he shews 9lw. \iywTai,,,ii^ o^u» o9r tm^ vpil^ 

that he bo speaks, becauBe no rebi- nav oOal<ay, d86paToif rQif ((XX«r rc e&oi. 

tive term can exist wiihout that with Caieg, 5. Compare HlFP. Ph. vn. 18. 
which it Btands in relation, koX yiip rh ' Sei^cpai 5^ oMoa Xiyomai h^ oTc 

oifK d^np^oiff oiK S.pjnfrov dvofjui^erai, elBco^cy al irpdnm oitaiai Xty^fievat inri^ 

dXXd i<mt ^^2y, {nr€f>6M<a rdyros Mfia" x^^^' TavrA re koI rd r&r tidw roih-ur 

TOt iifOfiaiOfiiifov, Ihid, yiirtf olov, i rit Mptawot h^ eOei fikw 

^ Afl HiPFOLTTUB haB represented Wdpx^iTip Mptarlpi^' yiwot H toO etbovt 

the AriBtotelian diBtinction, iBifieOa r6 iffrl t6 i(ao¥' St^epai o0r avrai Xfyoi^at 

yivot eZrac ^(^, Tby 6i dwOpiaTOW eZSof o^^at, o2or 6 re dyOpvrot koI rd («mt. 

rc3r roXKiow i^p ilfhi Kexfay/M^Ai^yor» Ibid» 

<rvyK€xvfUyo9 H 6ftiat hi, xal fAi/fr(a /ue- * rptirrrf dpa koI KvpuardTii, koX /td- 

fiop^fiiwoif eit cTdot oMat virooTar^. Xiora Xeyo/t^ri; oMa iK ro&rioif ^dpx^h 

Ph, Yii. 18. i^ o^K tm-iof jcard T^if * hptffToriKtiir i^bf^ 

> al rpiOTai oMau, dth t6 TOit dX- HlPP. Ph, TU. x8. 


intellect, and sense. The Deity therefore, that so farThe worid 
transcends every finite conception, willed, ao to speak, the heftp. 
creation of the world; the world, not Wn extensOf but the 
seed of the world, hence called irapaTrepjuLia. An idea again 
that was deriyed from Aristotle, whose species were deduced 
from ^the generic mass ; and Hippolytus is very express in 
saying, ^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 ^PIato, was diyided into 
three systems: the eublunary world, in a state of consider- 
able disorder; the auperlunary, but subcelestial world, in 
which every thing was in consummate order and discipline, 
reaching to the true heaven; the third system was this 
ejrKpayela tov oipavou, which was supramundane^ (i/Tre/o- 
Koafiio^)^ and was also styled in the *Peripatetic termino* 
logy, Trefnrrt) ovaia, or the fifth element, out of which the 

^ oit rir «card irKd.roi koX 9ialp€aiv tJXi/t {nr60eiris, &a xSfffiov Qebs ipyda^rfraif 

yeytnffiivov , . . dXXd koI <rir4pfia Kdfffiov. Koddirep 6 dpdx^^i Th firjpAfiaTOf ij 6vrp-bs 

ib. 21. The world deetined to its own dyOptarot x^^^^"» ^ ^^ov, if ri tQp r^ 

deTelopment, aa the teeth of the new- ffKris fxepQv ipyaj^tficyos Xafipdvei ;) dXXd, 

bom babe; the substance and intellect ETir^ ^yrfat Koliyiyero. k.t.X. Hipf. Ph, 

of man from the child, ftc. 22. Clem. tii. 22. 

sayB that, with Philo, he called the uni- ^ i. e. if the Platonic EpisUet be re- 

yerse the onljf hegotten, fiovoyeifij re k^- tained as genuine; in Ep. p. 312 B. the 

fffuxw, <Ss ipriffw 6 'BaffiXelSrjs. Str. Y. 11. well-known passage occurs, Tepl rbif 

* rh di yiyos itrrly oloifel trupds ns ix xdtnw pa^iKia xdirr* iorl Koi iKelvov 

iroKKQ» KoX dia^fdpw KarafjLefuyfUvos tvcKa xdm-a' Kal iKeho atrtov drdtn-tof 

airepfidTuv' imfi o9 ykvovs, olovel rivos ruv KaKQv Se&repov di Tepl rd He&repa, 

aupoO, rrdjvra rd riav yeyovdnav etdrj Sid- Kal rpirov repl rd Tplra. Theee worda, 

Kearrai. HiPP. Ph. Vii. 15. Again, though never read by Ariatotle, may 

Tovrd itrri rd axipfia, 6 ^ei iv iavn^ have Bupplied Basilides with an im*- 

ira^ai' rV TavtrrepfjUajf, 6 ^vfffiv 'Apurro- gined authority. 

T^Krft yivos elvai, els dxeipovs refivd- ^ A term adopted also in the vodt 

fiem Uias, k.t.K, Ih. 22. vire/)icd<r/uot of Plotinds, Enn. in. t. a; 

s irrel 9i rjv dxopov elxeiv xpopoK'^ V. i. 6, and cf. Pbool. in Tim, p, 267. 
riFO roG fiii 6vrot Oeov yeyovivcu ri o^k • rroixeiovodffavlh-epovTuvrerrdpiav, 

6v, {4>€6yei yiip xdMv Kal Zi^oiKe rdf jcard dic^par6f re Ktd Betov, Abibt. de Mwndo, 

xpopoKifv tCjv yey ov&rwv oitffias 6 Ba<r(Xe^ ii. 6. cf. de CcU, i. 2. 3. But the notion 

hft' roiat y6^ xpopoKrjt XP^ia, ij xoias wag borrowed from Pythagoras. 

voii. I. g 


Light the heavenly bodies were formed. Similarl j Basilides imagined 
created & triplo distinction in the constitution of the uniTerse. 

Bubstance. There was the lower world, of gross material principles; 
the upper world or virepKOfTfiiai corresponding ivith the 
ireikTrTYi ovala of Aristotle; and intermediately was the 
aKpwpeioVi or fieOopiop irvev/uLat the spirit moving between 
the confines of both. 

The first material principle in the Basilidian, as in the 
Mosaic theory, was light; but then, as in the Persian Cos- 
mogony, it was the seed from whence every other material 
element was evolved; it was, as Ormuzd, the word of 
Light and Life^ 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 thcU 
cometh into the world, 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 

^ Viyw€f ^ytjfflp, i^ o^K lhn-uyT6^4fh lidian system, according to Irknacs, 

/ta roO K6fffiov, 6 \6yos 6 \exOels, Veyif' p. 199, was Novs, in most of these 

$^u 0WS* Kol ToM, ^tfatp, IdTc r6 Gnostio systemB a Bynonym for vl6s. 

\€y6fA€Poif h TMs E6ayy€\lois' *Hp to The ideas of FUiety, therefore, and In- 

4t(as ro 6LkiiOuf6», 6 ^xarl^ei Trdjrra Mpu- tellect coinciding, we may deduce from 

vop lp(x6iixifw els r6» K^fffAoi'. Aa^di^ei the syste-m now under conaideration 

rAf <S^&s iiro roG arkpfiaros ^nredrov koI another anticipation of the new Pla- 

^wrlf^irai, Tovt6 iirrt t6 oripfM, 6 ^ci tonic theoiy. It is not at all improba- 

#r iavTip irSurajf r^ vainnrepfdaM ir.r.X. ble that Basilides, as an Alexandrian 

HiPP. Ph, vn. 12, teacher, snppUed to Alcinous his notion 

' ^i Af \iyta, ^yffahf, ficrh, ravra 7C- of a tMtndane intdlea, ooezistent with a 

yopitw,, Ai^ ^t j^ec fr6$€if. Ib. mundane mnd, ^ h inrxS p6rfffts, but in 

' It should be bome in mind that the subordination to the Supreme Intelleot ; 

firat efflux from the Deity in the Basi- (Aloih. in PUUon, doetr, § lo^ and cf. 



the word may be allowed as expressing in univeraals, that Thiee 
which Son-ship implies in particulars) was inherent, as he ^^*' 
said, in the seed, which was e^ ovk ovtwv, manifesting the 
remote origin of the main weapon of offence of Arianism; 
and singularlj enough, in declaring that this San-hood was 
ojuLooiaios T^ ovK opTi Qetp, he indieated possibly the earliest 
use of the orthodox watchword in repelling the Arian 
attack. But the idea of the 1/10x179, like that of the universe, 
wassubject to a triple division; first there was a kindling 
up from below, and the more subtle {XeTTTo/uLepe^) Sonrhood at 
once returned from the lower world irpo^ tov ovk ovto. 
The grosser {ira^^^yiuiepeaTepa) being unable to follow, m</^^~ 
TtKii Ti9 ovcra took to itself, as 4n the Platonic allegory, 
the *wing of the Holy Spirit, and both ascended to the 
more subtle antecedent uioti;?. But the Spirit was ^not 
consubstantial as the Son-hood, and therefore could not 
subsist in the presence ^tov ovk oi/toj. Hence it remained 
in the intermediate confines, ov fjLeOopiov, yet not wholly 
deserted of Sonrhx>od; but as the vase emptied of its 

Macrob. Smn, Scip. i. 14) which 
Plotinus afterwards adopted, and set 
forth aa povs iyKbcfuoi and >/^^ iyKb- 
fffuot, Here at least we trace exactly 
the Bame idea in the Dtmiurgie or mun- 
dane Kml of Basilidefl, and his more 
Bubtle and excellent S<m or IntelUct, 

* iirripaaaf oZv airrrfv ij vl&rris ij 
Taxyf^pcrripOf roiovTt^ rm impQ, 
oTfUip diSdaKoKos d UXdruy 'AfUffroriXovs 
iy r^ ^aUipfp (MlLL. ^aUknfi) r^v yf/vxhv 
rrrtpdi, KoX «roXec rd rowvro Baa^tXefdi;^ 
01; -rrepdiff dXXd Xy^vfjua dyiO¥f d e^cp- 
yerci if vldrijs iydwrafiiprf koI e^pyerei- 
rai. Ph. VII. 2«, p. 233. 

' In thifl we have a clue to the mean- 
ing of Basilideb in calling the Holy 
Spirit the Minitkr, e.g. ^v ol fjuh r6 
dyioif Upevfid 4»aav, ol Zi dx6 BacriXe/doi; 
ri^ SidKoyow. Excerpi. ex Theodot. i6. 
Compare also rov htaxoifovfUvov Jbfe^fia- 
Tof. Cl. Al. Str. II. 8. 

• tx^t» fihf airr6 fier* airrijs o^k -ffi^ 
varo ilv yb.p oirx 6fioo6aioy, obaerve here 
the precursor of MacedoniuB and the 
Semi-Arian party, Ph. VII. 22, p. 234. 

* KariXnrey o^ aifrh xkifciov vUtrriTOS 
iKtlvov rov fJMKaplov koI vorfdijytu fi^ Su- 
vafUyov firf6i x^-P^^^VP^^^o^^ '''"'^ \iy(p 
XOfplov, 06 xavrdrraffvy iprjfMv oifSi drrrjX- 
Xayftifoy rrjs vUrrfros, dXXA ydp (Shrrrep 
els dyyos ifip\rf$iy fi6poy cdwdiararoy, cl 
Kol Sri fidXiara irrifieXQs iKKeyudeirf, 
6fi(as ^fffvff ris iri fiiyci rov fiipov Kal 
/caraXe/Teroi, Kty "J Kexi^ipwfUyoy rov 
dyyelov, koI fii&pov dcfi^y rd dyycioy #x« 
kS» {cod. el Koi) fJL^ p^^poy, oCrus r6 Ilycv' 
fia rb dyioy fiefiivriKe rrfs vl&rrfros dfioipoy 
Kol drrrjWayfUyoy, ^ec ii iy iavr^ fidpov 
xapaT\rfal(i)s r^y 9i^afuy 6(rfi.ipf /c.r.X. 
VII. 22. rb di fJLtra^if rov Kbcfiov koX riay 
inrepKOfffd(ay fjx06pioy rryevfua rovro, Sirep 
iffrl Kal dyioy, koI r^j vldrrfros ^et fU- 
vovtray iv iavr(f r^ 6ffp.ify. Jh. 



Spirit of unguent still retains a perfume, so the Holy Spirit, though 
nbo- separate from the son-hood, still possessed it potintially^ 


. neither had it whollj passed over. This heavenward 
direction of the aon-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 bj a descent from the regions of 
ligfat. The third and mcUerial 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 ^lnscrtUa- 
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 influence filled 
the OgdoadyOT all 'beneath the firmament, and was possessed 
with the notion, that itself was 'the supreme and only 
Divine principle; whereby either the Pantheistic philo- 
sophy of the old world, or involuntary vital action was 
-allegorised; the notion, as of some significance, entered into 
every successive system of gnostic teaching. In accord- 
ance with the predetermined counsels of the Inscrutabk, 
this apj(a}if engendered of the subject substance, a ^son 
greatly superior and wiser than himself, which was 'to the 

^ irT€^etydpfi^i,rdrraKdTU$afd¥», • i.e. down to the sphera of the 

dTOTWFxevArw^TiTAifpc/rToro. OWir moon; tA alBdpia drva fAexfil V€\ifnp 

W o^tff dj^^y i<m rQv roh KpelTToauf, ior^p' iKciBcp yikp d^p alffipios haxpift- 

Ua ft^ KariKBv Kdrta. PKtel, 72, p. «35. rai, Ih. «4. Again, rw Skw 6 piyn 

* fi9/i4iniKeT(^fuydKtfTijs7rapinr€pfitat &px<ay, 'f iyiods. 7$. 

aapi^ e^pyerowTa koX e^pymvfA^. Ib. 1 rh (TTepiufM rikos eIVo« rofdff^h 

» Thia term is the nearest that koI fUfd^ c&eu furii ravra Sktfs M^ 

•UggeetB iteelf to 6 odir <3r QeSs. kwip&riaas. . . ^^et 7*^ Hri hrrU aifrw 

* ^ycr^ dxd rov KoafUKov ffw4pfM' ao^epa Kal dvpartirepa koI Kpelrru. 
ros Kol r%s rrai^epfdas rov atapov 6 "Sofdaas oiV a^^t eUai K^pws Koi Sef^ 
ftiyas dpx^, ^ Ke^^ rov K6afUiv, «dX- rtfs jccU iro^f dfixtriKrw, rpirerai di 
Xof ri Kol fUyeBos kqI l^wafus XvWpfai, fi^ rifp KaB* iKaara ktUt» tov KSafUfv. Ih. 
hvpafUpjf. Ih. 8 iyi^rrfirep iK tQp ^oKeifUpf^ vl6r 

» Wff^wfe, a tenn pregnant with iavrw roKd Kpetrropa koI <ro4>i!rrepop. Ih- 
meaning, for which however the Cher, • dn o9p if ipreKexela dtouceT r^ aOfuif 

BvvBBX wonld suhrtitate di^vye. €^r. olhws 6 vlSs duHKet r6p dpp^jrvP 6pM^' 

afid Mank, v. p. 61. repop Geir. Ph, to. 14. p. 437. 


sire, as the Entelechia or via vitcB of the Aristotelian theory in the 
was to the substantive being of the soul, or animal prin- ^^^ 
ciple; supplying, as Hippolytus imagined, a fresh indica- ^^^^' 
tion, that the Basilidian ^kiya^ ap^^wv was the mundane soul 
of Greek philosophy. As the First Cause of all was o 
ovK wif 0609) so this subordinate ap^^fwv was apprp-wv apptiro' phu. ^ m 
Tcpoi ©€05, though his 07^009 was simply apptp-os. The 
eethereal region having been reduced into order by him, 
and the '365 heavens, termed Abrtiwasy created, another 
cLfyywv emanated from the subjective matter, and he 
obtained the subordinate name of apptjTos. His sublunary 
habitat was the Hebdomadj and was ptjro^. 

Both of these subordinate entities were inferior in 
dignity and power to the lower son-hood, still inherent in 
the world of matter. The Demiurge, for such was the 
title and function of the lower principle that inhabited 
the Hebdomad, also engendered a son of the quickened 
mass of matter, who, as in the preceding instance, 'was 
of greater excellence than the sire. But although the 
Demiurge reduced matter into order, it was according 
to the preconceived plan of the ^lnscrutable. Here again 
a philosophical bearing for the myth of heresy may be 
discerned; the pantheist allowed that a soul of life per- 
vaded the entire creation, but failed to see the agency of 
a higher influence, from whence proceeds that which we 
now call the ^courae of nature. And so in every gnostic 
theory the Demiurge worked out the plans of the Supreme, 
but it was in a spirit of dense ignorance. 

^ An EgTptian notioD, repreflenting roit M rov vpt&rov \t\eyfi4yois, Jb. 

ihe ■olar year and the daily variation of 937. 

tbe San*0 poeition with referenoe to the * koI ^(rerai jrard ^iVcr rd yu^fAepa 

xodiacal signa. See Plut. It. ei Os, 1 2, wt ^dffOF rcx^^ai inrd rov rd tUKKofra 

and below, 341, i ; aleo, p. xi. n. 4. Xfyeo-tfai, Jh-e ducatot i 8cc koX wt dec Xe- 

Gema bearing the name Abnzaa may Xoyc^fi^ov. Kai To&rw iorv ^cordriTt 

be Egyptian, and yet not Basilidian. 17 ^pomffT^ ^ hifuovpyis o^ls, 'A/Mcec 

* woiijffas Kcd aMt iavrtp vUp iK ykp a&rois 6 \6yto/ios iKea^os 6 o^k C^, 6 

rijis wwffrep/tias, koX airos iavrov ^po- re iwoUi iKoylitro, Ib. 
nfi^€po9 Kol ffo^dnepw, vapavkffoUas ^ See Butlib'b Awdogjf, X. 4. 



TheGoBpei Thc more spiritual and the sethereal vioTfi^ having 

!f respectively returned to the Father, the first by its own 

innate virtue and power, the second on the wings of the 
spirit, the Hhird or material i/loViys 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 
Hom.viiLM, ^ow-Aood. The whole creatian groaneth ai\d travaileth toge- 
ther in pain, and waiteth for the manifeetation of the sona of 
God, the 'Gospel therefore was sent from the Heaven of 
Heavens to efiect this. It was sent, ^not by local descent, 
but like the vibration of light, or the radiation of heat, or 

dTOKaXv^ipfai, koI dirojraraflrra^^at 
Sjfia iK€t brkp t6 fie$6pioif irpev/ia, irpoi 
'Hiv xA&rrjra r^y \eirTOfUpTJ koI fUfirjTiK^v, 
Kttl Thw oiiK Sma. Pk. vn. 15, pu 238. 

■ vlol 94, ^rj<nv, ifffUv iifieit ol rrvev- 
fiATiKoL ivOdSe KaTaKeKeififUvoi, ib. ; they 
were aLso called dvBpoairot r^ vlArrrrof, 
and were ^i^a-et ffiajfifievov yivos. Cl. 
Al. Str. IV. 13. <f>6ffei rrurrol koL ixKeK- 
Tol. Ib, V. i, and as sach were 
Btrangen upon earth, koI ivTeOdev ^ivrjv 
rV iK\oy^v roO KSfffiov & Baai\elSrjs el' 
\rj^ivai \iyet, C)s Bm (nrepKhcfuov <p^ei 
odtroM. Ib. lY. 36. 

' ijX^e Tb e^yyiKtov els Tbv Kbfffiov, 
KoX btrfKOe 8td rrdffrjs dpxrjs koX i^ov<rlas 
Kol KVpt&rrjTOS Kai rrdvTOS dvbfiaTOs bvo- 
fM^ofUvoV rl\Oe bi ovtus' /car* (Cod. 
MlLL., BUNSEN, &c. Kal) oiSiv KaTrfKOev 
dvtaOev, oMi i^icTrj ij fiaKapla vl&rrjs ixel' 
vov ToO dxepiMOi/jTOv Kal ftaKapLov oiiKbvTOS 
Qeov' dXKdydp KaOdrrep. ciii. 1; Ph.Yii, 
95. A remarkable dislocation in the 
text both of Irenjeus and HiPFOLTTns 
may be observed, where mention is 
made of the Cabbalistic term Abraxa», 
There the Hippolytan contezt indicates 
the transposition of a sentenoe in the 
Irensan, as indicated belowi p. 199, 
n. 5. But luBNAUSi recto sermone, is 
recounting the Bagilidian theory of 365 
heavenB, which can only bave had a 

local poflition in the Ogdoad of the Hip- 
polytan acoount; i, e, above the Edh 
domad, or our syBtem. Now the aen- 
tence in the (f>t\oa-o^i6fjLeva that epeaks 
of the Abraxaa, is manifestly out of 
place, interrupting as it does the ac- 
count of the evangelisation of the Heb- 
domad or lowest system ; for this reaflon 
it can only find its proper place, as 
I imagine, in being incorporated in a 
preceding passage ; I would insert there- 
fore after bvofia^ofUvov, above, KTlff€ts 
ydp elfft KaT* a^d rA dtoon^/tara, koI 
xar' a^oi>s drretpot koX dpxpX koX dvrd' 
fiets KoX i^owrlat, rrepX <Sv fiOKpbs i<rr^ 
Kar* a&ro^ rrdw \&yos \ey6fievos i^ 
iroXXuh'' ivOa koX TptaKOfflovs i^^finovra 
Tivre o^pavods, k.t.\, aa in note St 
p. 199, when the digression would be 
recovered with iJX^c bi ovtws, sbovc. 
This transposition would require that 
ai^off preceding Krlffets in Hipp* *4^ 
should be read as ovrofs, and, at tbe 
dose of the resulting lacuna, that the 
very natund interpoUtiony dXX' ^^^ 
^fjffi TavO^ oSTtas iyivtro, should b« 

* Philo says also, that the huinw» 
soul, Oelas koX e6balfJLOvot in/x^ iKf^ 
drrbffrrofffUk rfv oi> ^tai^^' TifU/trOA 7V 
o^bf Tov Oelov Kar* drrdprrjffv, dXXd M^ 
vov iKTelverai, Q»od dder, pot 


as an 'electric current, it passed through every successiye kindiing 
principalitj and power, until it reached its lower destina- the 
tion, It was compared to the ^kindling of naphtha by a ^^^^"°' 
dbtant flame; and in this manner the light of the Gospel, 
emanating from the Son-hoodj was communicated to the 
iLeym ap^xtav^ 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 enlightened, the 
hidden mystery having been declared in heavenly places. 
The Gospel was next imparted to the Hebdomad; Ohrist, 
the son of the higher apx^v^ ^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. 
Thus the light of the Ogdoad descended upon ® Jesus, the 
son of Mary ; and since the ministering '^Spirit of the yieOo- 
piov was the conducting medium, whereby the Sortrhood 
descended from above to the Hebdomad, and thence to 
earthy this descent was said to accomplish the prophecy^ 

1 Cf. ihe last sentence of Ph, vn. ifiofiiptg, KaraKeXcififjiiiro otoi/el iicTp^fuiTt 

«5. droitoXw^^^cu rb fiMcrfifHi», d Toii 

■ KaBdxcp 6 vd4>0as 6 tpSucbs, d^eU irporipcus y&ecus o^k iyptapUr$rj. Ib. 
fUmm dird Tdw irbXKoo Siatrr^fjuiros, • koX i^<arUrOrf ^we^a^Bels ry 0«tI 

awdrrei vvp, oihu KdrtaOep dirb r^ r^ \dfi\lfaitTi eh airbv. Ib. 
dfiop^tlas roO fftapod bii/fKownp al bwdfieis ^ rb dirb rifs vUrfjTos 5td rov fuBoplov 

fUxp^s dpta rijs vUrrp-os. Ib. 239. irpe^ftaros M r^p iySodba koI rfyf ip- 

* Gompftre Hnr. Ph. vn. 96, with bofidba bieXObv fuxpl rijs }daplas, Ib. 
the eztract from BabilideSi Cleit. ^ Though, in common with other 
Al. 8tr. n. S. This extract was worthy Gnostics, he taoght that the Bivine 
a plaoe in the Appendix of Mabsubt, natm^ was only miited with the hmnan 
by whom it vt omitted, and therefore at his haptism, the solemnity with 
alao by Stiibsn. which this latter event waa celebrated, 

* iriXafA^pep b vlbs roO fieydXov Apx- (on Jan. 10) leadB straight to thiB in- 

tr^vi^roO dpxoms r^ ipbofidbos, ferenoe; ol bi dirb BatnXelbov koI roG 

rh ^&s 6 4tx^ '^At abrbs dvtadep dvb Parrltrfiaros abrovHfpiffiipapioprd^ovffi, 

rijis Mrrrros. K,r,\. Ib. 16. TpoSiapvKrepe^opres djnyptbtreffi. Ch.Str, 

' fSet Xotrbp koI rijp dfiop4>tap^ Ka9' X. 7i, and see Kjbandkb'8 obBeryationa 

ilfuis ^wrtffOijpai, koX rf vt&nrri r^ ip r^ Otn, EfU. 49. 


Thephflo- " The Holy Ghost shall come upon thee." Finally, the 
- world was destined to continue, until the Filial principle, 
that had been lefb to receive and reflect* benefit among 
the souls of the unformed mass, having been formed and 
purified by the following of Jesus, should have become 
spiritualised, and ^enabled by its own effort to ascend to 
the /uLOKapla viottis of heaven^s light, from whence it derived 
its own inherent virtue and strength. Then at length the 
creation should be admitted to the fullest mani/eatctiian of 
the sans 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 rimmi 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 ouk w» Oeck» as exemplifying that 
which it is impossible adequately to express, the system 
of Basilides presents definite analogies with the Plotinian 
theory ; and his om wv Oeos» the spiritual Ogdoad, and the 
psychic Hebdomad, were accurately reflected in the Plo- 
tinian Trinity of the Divine Substance, to ov, vov^, and 
^i;;^!;. His intelligible world also, the Ogdoad, as con- 
trasted with the senaible system of the Hebdomad^ may be re- 
cognised in the ^first or true world of Plotinus ; while the 
latter ezhibiting vital action, ^ partly rational partly involun* 
tary, represented the neo-PIatonic lower world ; in which 
alsoi like the Demiurge of Gnosticism, the Xoyo^ formed 

^ KoX yUerai XeTTOfitpeffrdni, Cn TIN. Bnn, m. ii. c. t. 
ZivwOfu Si adrfjs ijfaipafUuf tScirep ^ ' iarl yiip t6 rdp r6de otx, fSffrep 

rpiimf. UdLaOM yiip eTxe rifv tCvafu» iKti, roCt xal X&yoif dXXd fur^xoi' ^v 

aw€ffrfipiyfjjirqy ^vaucQt np ^(ari r(^ Kal >AyoV 6t6 koX ide/jSif ^^ppmUUi 

\dfi}/fapri dtwOof Kdrv. Ph, Yn. 16, aweK$6rros roO koI dtfdyKifr r^ fi^ 

* ^ roO wv koJL rod Stn-os 0i^tt ic6- wp^ rb x^P^ Axoi^t, Kol tlt dXoyU» 

ot iffrtp 6 AKffSu^ koX irpQros, Plo- ^po6<nft. Ih, o. «. 


a principle ^ dependent partly upon vov^, partly upon Religio&ist. 
ylfvxn* Basilides then was a teaeher of philosophy rather 
than of religion. And one wide point of distinction must 
always separate this heresiarch from every other Gnostic 
teacher, which was the very decided way in which, having 
accepted and moulded to his purpose certain traditional 
results of philosophy, he discouraged all attempts at specu- 
lation ^ in matters far beyond the province of human rea- 
son. Even 'things heavenly were only imperishable so 
long as they remained within their proper sphere ; to trans- 
g^ess was to be destroyed; and man could plead no 
exemption from the universal law. On the other hand, 
we may trace in Basilides the hardy self-dependent spirit 
of philosophy, which, denying every special interference of 
the Divine principle, asserted the tendency of all rational 
Being to improve itself, and to advance from good to 
better ; only his rational uioTtjs was elect by nature, and its 
advantages were limited to one particular class, as was the 
case in the theories of Satuminus and of Valentinus next 
to be considered. It was in the same spirit of faith in 
strength growing up from below, and of man's perfect- 
ibility, that the son of Demiurge, and of the superior 
apxwv, were both represented as of a higher degree of 
excellence than their respective sires. 

* Arri TohfV¥ oi^rof (6 XAyof «?.) oiiK OvfJL-fyras h rdii 6p€ffi fJLcrh, twp irpopd' 
dKpaTOS foDf, oW a&roifoOs, oOd4 ye tuv vip^ffdai' kyheTo &», ^rjffuf, aiJrotf, 
^^ijt KoBapas r6 yi^os' 'ijpniifiiyos ^k -i^ TOiairri hriBvfila <pBop6» nSorty odv, 
iKtbmjSj KoX otw fK\afi}lfis i^ dfupdiy, voO ^rfaw, d^apra irdyra rd icard x^^^P^ 
Kol i^vxvf' I^I^OT. ib. fUvoma' ^Oaprik Bi, ^dv iK ruv Karii 

* dXXd 7^ Too-oi al \l^vxal rojhov ^^uf inrtpirTfiaM koX inrep^abftvif /3oi^ 
roO huLrHfjJMTOS, Hcat <t>^i9 fyfivatp hf Xockto. Hipp. Pk. vn. 27. 

ro&rip dSdMaroi Ziopuhtuf fUnnp, (L hiOfU- ■ oihrwf oifbkv b &px<^ Trjs ifiiofJiMos 

pttp, pub^w eO fL€irowrtP Mi» iTi<rrdfjLewai yviixrcrai rwv WepKeifjLivtaif' KaraXi^^erot 

ro&rw ToO ZMffriffJMTOs tid^pa ob yiip koI rovrw ij fieydXrf Ayvoia, &a dxo- 

fiiKrtoir {l. 9tdi^po¥ ^cXrcfaKrir), oOii eT§ dr' a^oD Xi>n; koI iS6vrf Kal 

dKvff ris ivri rQv inrtpKet/Uviav bf rois ffrevayfjubs' iwi6vpjfyr€i yiip oMarbs riav 

inroKUfjJstois, oiM Tru^tf, Ua fi^ r(a» dbwdruv o^i \virrjdififferai. Ih. The 

d^wdrunf al inroKclfutfai ^vxal 6pey^ mne is said of the fUyas dpx<Mf of the 

fteMU pojraplltlarrai, KoJddirep IxOOs iiri' Ogdoad. 


Varying With respect to his Christology, the miraculous con- 

ception of Christ having been described in accordance 

with the general tenour of his scheme, Basilides varied 
nothing in the Gospel account of the ^ ministry of Christ ; 
as the birth of the Saviour however was represented by the 
heretic from his own peculiar point of view» so also was 
his death. For here again he declared, that the ' nuUerial 
hady of Jesus, having been subject to a true passion, 
retumed to the dfiop(j)ia from whence 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 epiritual nature to the Ogdoad, as belong- 
ing to the fieOopiov irpeuficu IrensBus 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 state that Christ sulBFered like 
any other martyr ; and the instance is valuable, as shewing 
that" hearsay evidence, even from the Fathers, is to be 
taken with the mica aalia puri. 

But in general also, how does the Hippolytan account 
agree with the few materials that have come to hand, from 
Irenffius and Clement of Alexandria? It must be con- 
fessed that there are points of considerable variance. First 
we may observe that o ouk wp Oeo^ 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 

^ y4yo¥€ r4rra biuoUn Kar* airroU rd ^ p. loo. See BsAtrsOB&i^B nnuurks, 

TifA roO Zofr^pof, Cn h rdit E^yyeXlo» Hut, de Manick, iv. ii. *j, 8, and oom- 

yiypairrai, Ph, yn. 17, p. 343. pare PsinDO-TEBTULi.. adv. ffar. n. 

* Irato roDro Brep ^ a^oO w/id- Baub fi)Uow8 Ibbkms, Er «ndkta» 
rixor iU(M, 6 ^r r^ dftop^t koX aber nur t» einer Sekeutforw^, Chr. 
ikTOKaritmi elt rV dftop^lar, Ih, vu. On, aio. 

^7, p. 944. * Plutaboh lias given the Qreek 

* Bfwtp 4lr r^ ixpvpelat oUuor roC eqmyaleati for the names of the six 
fuydXou dpxo9TOt, 2b, PersiMi AmsliMpandfl^ that apparently 



individual successive progression. Of these ^lrenseus gives comparod. 
the names of five, Nus^ Logos^ Fhronesis, Sophia, and 
Dynamis, but before these last two perhaps should be in- 
tercalated the pair mentioned by ' Clement of Alexandria, 
Eirene and Dikaiosyne, because from Sophia and Dynamis, 
according to Irenseus, the creative angels were evolved, as 
well as the KvpioTtjTes, mentioned by ^Hippolytus as being 
of the Ogdoad, from whence proceeded the entire Abraxas 
systcm. The Irenaean statement, that Nus was sent into 
the world as Christ, though not found in Hippolytus, is 
not inconsistent with his account. 

Then again, the latter writer is silent with respect to 
the position occupied in this system by the God of the 
Jews, whereas ^ Irenaeus makes him to be the chief of the 
creative angels, amongst whom the nations of the earth 
were distributed, and who inspired the prophets. It is 
also remarkable that the Cabbalistic term ^ Caulacau, the 
origin of which is traced by Nicetas to Nicolas, and by 
Hippolytus to the Ophites, is referred by Ireneeus to the 

saggested the principal Gnostic emana- His words are die kdcktte Tugend oder 

iions ; i^ $€oi>s hrolTjire (*Qpofid^s sc.) ITeiligheit duccuoff^rj nach dem ebrdUchen 

rbif /Uv irp<aTO¥ ein^olai (f. L iyvoUti) rbv und hdlenistischen Ausdruchf dp-fprri der 

di Mrepov dXii0€las, rbp 6k TpLroif ed- loahre in der ffeiligkeU gegriindete Friede, 

wefdas, rOv di XotirCjv rhv pJbf iro^>las, Oen. Entw, 34. 
rhv W TXoiJroi/, TAf hk rGsv M rdis KoXdis • See HiPP. Ph, VU. 26, p. 141. 

ijSibm hffuoupy^p, De Is. et Oa. 47. * So also P8.-Tkbtull. in ultimis 

Compare abo a yery similar series in quidem angelis, et qui hunc fecerunt 

Phiix>, p. Ixxi. 7. mundum rumseimum ponit JudcBorum 

^ See p. 199. Deum, . . . quem Deum negat, aed cmgelum 

* Baa-LKelSrjs dk ^oardras SiKaioff^ dieit, Adv. Har. n. 
np re koX r^p Qvyarkpa airr^ r^p dpri\- • See p. 204, n. 4, where it will be 

pypf {nroKafifidMet ip dySodBt fxhei» iv- seen that Hiffolttus agrees with 

^rerayiJLipas, Clbm. Al. /Sifr. IV. 15. iRENiBUB in making Caulacau a name 

Mattxs, n. 43, note, considers these of the prototypal dpBpuiros, and not of 

two to be identical, le$ juife HelUniaea any world. Mattbr's emendation 

dtmnmeat d 2a Ztxatoa^ le nom de el- therefore, H. Or. ii. 89, n. i, is not 

/n^: but he evidently wanders from admissible. He notes that those writers 

xnisanderBtanding his oopy, Neakdbb, that endeavoured to exphun the term 

who ooontfl the two emanations sepa- Ahraxaa by means of the Coptic, re- 

Fately, though by an error of press he ferred also the term Caulacan to this 

omiti the copnhi, und, before elpfpni. language. Ihid. 

• •• 


Varying BasUidians ; and possibly it may have bcen adopted by his 
**^^° later foUowers ; but Hippolytus has evidently derived his 
information from the very words of the heresiarch, and 
since no other Cabbalistic notion is to be traced in them, 
the inference arises, that either ^lrenseus has erred in 
ascribing to BasiUdes Ophite opinion, or else, as has been 
suggested, that he was speaking of some later phase of this 

Again, in a matter of more serious import, that of tbe 
moral character of BasUidian doctrine and practice, state- 
ments vary in a remarkable degree. Ireneeus plainly 
charges this heresy with corruption of every shade. His 

p.»i. words are few but weighty. Hippolytus, whether from his 
usual unwilUngness to speak even of that which is shame- 
ful, or from inabUity to corroborate the statement of his 
master, is sUent upon the subject. We may safely then 

seep.»*. accept the account of Clement, and believe that, whatever 
may have been the practices of his foUowers, 'BasUides at 
least gave no sanction to Ucentiousness. The same writer 
indeed in several places indicates that BasUides and his 
son Isidorus, with a ^Pelagian reUance however upon the 

^ Irendu»irrUnw,..dann, cUub er Indeed sin, they Baid^ wm oontncted 

die Meinvmgen.,,deripdtemSchiUer, die not merely by the outward act but m 

im Ahendlande herwnetretften, den ereten the thought; Cn yiip 6 fieix^^ ^^^*^ 

Stiftern der gnostischen Schulen Schuld fioix6t 4<ni, k9» toO fUHxevffoi itl) Mtj^ 

gab, NsAimKB, Oen. Entw. 32. XV' 1^^ ^ Toii)<rai ^vi» OkXw 6i^f)o^>^^ 

^ So hiB aon Ibidobus ooncludes cer- iffri, «&*» fi^ ddnp-ai ^evffai. «• t.^« 

tain directionB with the observation Cl. Al. Str. iv. la. 
^vffiKbv ii rb rOv d^poSurtup, oi5ic ' e. g. IsiDOBUS, ScKffffdTU /»^ 

wayKcuoif i4, and CLEMXirr then drawB dira/rrio-otVd «caX^ koI ^«reJj^froi. Beg. 

the diatinction, Ta&rat Tapceifirjp tAj ^w- of Str, ni. Still it was allowed that not 

yAs els iKeyxoif twv fx^ ^ioinnw dpdus Bo- even the infant was free from the stain 

ffiXetSidvap, Cts iJTOi ^^av i^wrlap koI of ain; Clement quotes the words of 

Tw dft^tfiTctpStiiT^reXei&rrfTafrlTdpTWS BABILIDEBiy ws ofo' t6 rtrwwp ot> TpoT 

7« <na$jfaofAh<ap ^lJo-ei, k^m pDp 64idpT<a<ri fiapniKbs, ii ipepyus fkkp o^X ^lft^f^^^ 

8(4 T^y (fji4>vTOP iKXoyifp, ^el fiifii raOra ovSh h iavT<p, r^ Si rb iftapT^tu tx,^$ 

a&rolis Tpdrrw <rvyx<apov<n9 ol Tpordr hrdw inropMfin T<p ToBtuf, . . » ^X^ f^' 

ropes tQp ioyfidr<ap, Evidently there- ip iavT<p t6 i^iaprrfTiKbPf d^opft-v 

fore the immorality of the foUowers is Tp6s r6 dfULpmiKipai ft^ Xafitip» S, IV. !«• 

not to be charged upon the prindpalB. Even the single exception made by tb« 



unaided strength of human nature, inculcated ^ moderation compared. 
in all things, and complete self-controul. Certainly the 
notion that he entertained in common with the Egyptians, 
Brahmins, Pythagoras, Plato, and many of his fellow p-^t?,!!.!. 
Gnostics, that life at best is a penal state, and that the 
soul is subjected to successive states of existence for pur- 
gation, is hardly consistent with a debased moral teaching. 
The sooner the soul had acquitted itself of its obligations, 
the sooner it would be at rest in a higher state. ^lt is also 
on record that contrary to the principles of many other 
Gnostic sects he regarded "*the noble army of Martyrs" 
with peculiar veneration. On the whole, the negative de* 
scription of the Basilidians given by ^lrenseus is certainly 
safe; et Judceos quidem jam non eaae dicunt, Christianoa 
autem nondum ; but in more positive terms, this system in 
its origin may be said to have been an amalgam of the 
transitional forms of ^philosophy taught at Alexandria in 

Chureh Catholic, was no exoeption in 
his flystem, koX repl t^ K6piotf ijrriKpifs, 
wf xepi dyBpdnrov X^ci* *EAi' p.iyTot 
reLpaXiTMf ro&rovs» . . fXdys, . . \iyuy '0 
Betra otif 'ij/iapreyf hra0€¥ ydip d deufa' 
Hlp fUp hrvrpina* ipu' ovx TflfJMprey /ih, 
6puHOS ^ bfT^ Tdurxom-i vrtwUp' el fUmoi 
<F^^p6repo9 iKpidfffuo rhv \byov, ipQ, 
Mp<aTO¥, Birru^ 9» ^yopAoTjs, dydptajrop 
etpoi, ^lKcuoy H rhy Qehy, KaOapbs yiip 
ovdc2t, (SffTep etri ris, drh ^&rov. S. ni. 

^ el M Cn aMs ^njfftp 6 BaciXeldiis, 
h fUpos ix Tod \eyofJuipQV OeKiipMros rov 
0«ov irreCKi^puev, rh irfaryiKiyai dram-a, 
I5rt X^or drocu)^own rphs rh toj' drav 
To* irepoif Bi rh /irfheyhs irtdvfiety Kal 
rplroif luffeuf fkffik h k. r. X. Glsv. Al. 
Str, IV. II. Similarly hia son Isidobub, 
Sci 8^ T^ KoywrtKi^ Kpelrroyas yeyofU- 
wovs, rijs i\drroyos iy iffuy Krtffews ^ayi^ 
yojL Kparodyras. Ib. Sir, n. ao. Where 
the mastery of brute passion is the Bub- 
ject imder eonmderation. 

* dXXd r^ BoffiKelSiif 4 MSeffis rpo- 
afLapr^ffOffdM ^nffft rV ^^V ^ irlptp 

pUp rV K6\affty inroftivevy iyravBa' r^y 
fiiy iK\€Kr^y, irtTip.<as 8(d fxaprvplov 
r^y dfXXi;^ hk KoBaipofUyrfv olKel^ Ko\dffet, 
Cl. Al. Str. IV. II. Cf. Timce. 90. 

' See a passage from his Exeffetica 
bearing upon this subject, quoted by 
Clbm. Al. Sir. IV. 12. It 18 printed 
also by the Benedictine editor and by 
Stieben in the Appendix. Here again 
the Btatement of Irensaus, that the 
Basilidians were renegades in time of 
persecution, may have suited the dis- 
ciplea, but acarcely the master. Psbudo- 
Tbbtull. also says, martyria negat ease 
feunenda. Adv, Ilcer. u, But ifc is only 
fair that theheresiarch should be judged 
by his own statements. 

^ Similarly Neakdeb, BarUides 
gehdri vxder in dieae CUuie der Judaid- 
renden Theotophen, noch der durchaue 
antijudiichen OnosUker, 62, 

^ The first two souroes are indicated 
by S. Jerome. Vhivemu pcene error de 
ChaldcBo et Sgro et Qrceco termone. Ad 
Jovin. n. 


Hw 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 principles were held in common. 

^Valentinus was an Egyptian, as Epiphanius states, of 
the Phrebonitic nome; after receiving full Ghristian in- 
struction, he lapsed from the faith, and amalgamating 
together Catholic truths with various principles of the 
Gnostic philosophy of his day, produced the system from 
him called the Valentinian heresy. The use that this 
heretic and his followers made of Scripture, plainly shews 
that he had no superficial acquaintance with the Christian 
doctrines. In Egypt he was still not only nominally of the 
Church, but, if Epiphanius may be credited, a 'teacher. If 
he had continued at Alexandria, possibly he might have 
remained in comparative obscurity, and the five books of 
IrensBus, containing as they do information upon the Church 
system and doctrine of the earliest period, that is of in- 
calculable value, would never have been written. But he 
transferred his teaching to Bome, about 140 a.d., where 
heresy as yet had never taken root; and he was soon 
deposed from his order, if he had ever been admitted to 
any sacred function, and expelled the Church^ He then 
retired to Cyprus, the head quarters of his heresy ; but re- 
visited Bome on more than one occasion. 

1 H(3Br» zzzi. 9. potitum, indignatQB de eodesia Mthen- 

* TMd. 7. tic» regu]» abrnpit. . .ad expvignandam 

* SpeiuTerat Epofloopatumyalentinufl^ conyerauB veritatem, et cujnadam Teteris 
quia et ingenio poterat et eloquens. Sed opinionis semini nactuB colubroao viam 
alium ex martyrti pnerogativa looum delineavit. TiBT. c. YoL 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 ad 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 uEons, or consecutive emana- 
tions from One Divine Principle of Unity ; though even 
these may be compared with the numerical harmonies 
of Pythagoras, and his evolution of male and female 

Strong points of similarity may be observed between 
the respective hypotheses of Valentinus and Basilides. 
Reproduction was of the very essence of Gnosticism ; and 
as in these systems every created substance was imagined 
to have had an antecedent eiKwv, of which it was the imi- 
tation, so also the consecutive theories themselves, that 
formed so prominent a feature in the history of the second 
century, were little else than a varied modification of one 
or two leading ideas, the generic characteristics of a com- 
mon stock. Basilides however was the philosopher, and 
addressed himself to the learned; Yalentinus was rather 
the poet, and clothed the Gnostic system, that he found 
ready to his hand, in a mythological dress, that was more 
likely to prove attractive to the fancy of the many. 
Hence his system acquired a rapid popularity. In the 
East, in the West, and in the South, it spread with re- 
markable rapidity, though with considerable variations 

^ O^aXerrcFot ovk dxb tQy Etoy- And agun, ol Hitdayhpw koX HXdrcMHX 

y^hJUawT^ oXptffaf r^ iavroQ ffwayayinff luiJdrfroX dicoXov^i^cvret roct KadTTim^a' 

wt hriM^ofup, Sucalbn UvOayopiKbs koI /A^oct, dptSfiriruc^ rV iiiaa-KdSiatf t^w 

ItkarunK^ mJ XpWTiaifbt, \oyta$€lrf, iavrQp KaT^pdKoifTO, HlPP.PA»/.vl.a9» 


Howfar from the common type. The broader features of this 
^ scheme are plainly discernible in the Basilidian theory, 
and independently of historical evidence, the comparatiye 
simplicity of this latter fully justifies the assumption that 
it was prior in point of date. Thus the ovk wv Geo; of 
Basilides was too severe an abstraction to be appre- 
ciated by the many, and it became in his successor's 
definition, the abysmal siIence,^Bi;da9 and Si^ij» 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 Noi/s could be predi- 
cated of it, when as yet nothing existed for it to act upon. 
The fundamental notion is wholly similar. Then again 
the universe, whether of intelligibles or sensibleSf in either 
case fell into three distinct classes, and the ^ eirKpavela roi 
ovpavod of Basilides was the Pleroma of his successor; tbe 
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 ^ChaldaBa by Bardesanes. 
The intermediate system was naturally the Ogdoad in both 

^ But even thifl notion is to be dia- x"^^ ffwfuiTa M4rra j;uki iyem/j^ '^6 re 

oerned in the Basilidian dictumf that all icpoffraxBh ifiaO^, 

aboTe the Ogdoad was reseryed in im- * ovrw ybip (d irripes «?.) ^3rf re 

penetrable silence; irdirra yitp ifv ^vKaa- eli^ai Xiyom-ai, koI ^Qa poepir paKK» ^ 

ffd/iepa dwoKp^^ ffiuir-j. HiPP, Ph, povs ai^rwv 6 iKaffros, SKoi J*' ^'*' 

VII. 2$. ffTTovSaioi K.T.X. Phil. de M. Of- ^4« 

' ivi^aif€la, i.e. tuperjieiea, txfpanae. ' ffdffiaTa 6* adrwy iKdffTUf^^^^ 

So Philo having defined ypafipnri, a h QebslOTiKty els tAi itepi^hs ds ^ Oari- 

line, as pl^Ikos dirXaWf, adds, Trkdrovs hi pov ireplodos ■jeu^, irrd oikras ifra irrtj 

irpoffyewofUifov ybrerai ^t^cUeta. de M. meaning the Bun, n&oon and five planets 

Op. ^, II M. Sunilarly Hippolttub visible to the naked eye. IVm. 3^ ^* 

in speaking of the Pythagorean evolu- « At least the dffrpopSpoi of Euseb. 

tion of soHds from a mere point, ybferai are Chaldceane in the Syriac, e.g. » ^ 

W, t^uf, iK ffrffutov ypafifi^, koX [suppL dffTpoif6fUH, ^o^i t^ y^ Toir^ A**^ 

iK ypafifArjs iTn^dpeta,] ^irc^eta 5* plffOai €ls iwrd kXlfiara, koI ^^ 

^iffa els §dOos ffrept^ if^ffrffKi, ^riffi, iKdrrov KXlfiaros ha rQn^ trrd ^^^1 

ffQfui. Ph. VI. 33. p^ ^ ^ ^ ^!,^, V *^' , 

■ In Tima., o. g. it ib siud of the ^ \ •• 1 A j1 ' 

pUnets, p. 38, lin. vit. lefffiMs re ifi^^ pJ|? Mr^ ^f^l? ^^' 


schemes, and was presidcd over, as Basilides said, by the The in- 
Spirit, but according to Valentinus by Sophia, whose ^^ '. 

synonym was also the SpiriL But in the Basili-pp-3%40. 
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 Yalentinian Demiurge, but also of the superior 
^ons. Still the ignorance of which Basilides spoke was 
of a preservative character, and even o txeya^ apywv was 
only safe so long as he did not yearn for knowledge that p- ^v. s. 
was too excellent for him. The Pieroma of Valentinus 
was subject to a similar law, 'the infringement of which 
first introduced discord into the Pleroma, that led to tLe 
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 HKTpwfia, a term 
applied by him to the lower Sonhaod, 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\oyii or elect seed that was a stranger upon earth, 
but a denizen of heaven. And in the same way the seed of 
Achamoth was a derivation from the Pleroma, whither it 
raust infallibly retum upon the restoration of all things. 
The more spiritual Sonhood also that instantly recurred to 
the Supreme, is plainly reflected in the reciurence of the 

^iNpo lv>Nn -^'1oALo9 

^^ * \e\eififUvXI oloptl iKrpibfiaTL. HlPP. Pk. 

' Kal iyrcvOey ^hnfv r^p iK\oy^ roD 
K6fffiov 6 Baai^elSTp eOnj^ivai X/yec, ut 
Babd. de Fato, p. «-kk^ Cdbeton. da^ {nrtpKbtrfuov fp^ci ofkra». Clkm. Al. 

1 p. ai, n. 3, and cf. JHd. Or. 6M1 Str. iv. 26. 

VOL. I. h 


Copied Valentinian Christ to the Pleroma after a transient efiiil- 

gence upon Achamoth ; while the essential {Mrama as it 

were of Sonhood, that, aa Basilides said» stiU attached to 
the Spirit, was no less evidently represented in the Hnn 

P* 33. 6. atpOapaw that adhered to Achamoth as the gift of Christ 
and of the Holy Spirit. It may be obsenred in passing, 
that the modieum of Christian instruction that Valentinus 
had received is manifested in his doctrine of the Spirit. 
In the Basilidian scheme the Spirit was said dearly not to 

p. xax. 3. be consubstantial with the Sonhood ; though the odour of 
Sonhood passed not whoUy over from it ; but Valentinus 
in correction of this gross misappreciation of Christian doc- 
trine, dedared that Christ and the Holy Spirit are consub- 
stantial with each other ; whUe the relation in which they 
stood to the iEons of the Pleroma, the various modes of 
the Diviue subsistence, was to reduce aU to one principle 
of unity, so that under the influence of one heavenly 

p. ». bond, aU were equaUy Divine Mind, aU 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 themsdves consubstantial with 
the Divine Entities of which it consisted. Further, in the 
BasUidian scheme, the unformed mass of *matter, called 
there, afiop^pia and irava-wspfjLia, was first evolved, and from 
this unformed mass the psychic Ogdoad, or fieya^ apx^^^ 
had his being. In a similar manner the Passion of Acha- 
moth gave rise in the first instance to primary matter, rou 

p.4i. fiev €K Tov iradov%, 6 ^v vXrj, but subsequently to the psychie 
principle, from whence Demiurge emanated, the Buler of 
aU that was consubstantial with his own paychic nature, 
and organiser of the material, rwv eV rov iraOovi kqI rn^ 

* Pleroma is expreflsed in Hebrew * In Plato'a philoaophy matter ww 

by ^170, but this term ib identified uncreaie; but the bouI, m dominaDt, 

cabbaliatically with D^H^K, {Int, in waa first hannoniaed; then the w(n^ o^ 

Zok, 11. Tiii. 9,) becanae both terma educing order from ckaoi oomiDeDced. 

anm 86. Cf. alao Philolaub, Boktkh, p- 1^- 


iXff^. So also the primary emanations from the funda- butmore 
mental unity are in both cases identical; in the one ca6e^e^cf° 
as in the other, FoiJr, having been first evolved, was foUowed 
by Xoyo^ : and the subsequent variations of Valentinus are 
attributable, partly to the Pythagorean and Egyptian modes 
of thinking with which he was imbued; partly to his 
anxiety to clothe the arithmetical mysticism of these sys- 
tems in terms taken from the Christian records ; partly also 
to the incorporation of oriental and cabbalistic ideas, that 
had now been long known at Alexandria from the writings 
of Numenius, Aristobulus and Philo. Hence the Pytha- 
gorean 'tetractys is found to be the basis of his system. 
^BvOos, iiov9, Aoyo^, and "AvdpwTro^ are the male elements pio. 
of the Tetrad; but as in the Pythagorean evolution of 
numbers an odd, or male term, is accompanied by an ^ »7. 
even or female expression, ^pair by pair, so each of these 
effloxes of the Deity was accompanied by a female ^on ; 
and the entire series, thus far, was set forth by Yalentinus 
in the terms of S. John's Gospel, it being said, that 
The Word was made fleah and dwelt among us ; and we 6e-Joh.i. 14. 
held Hia glory, the ghry as of the only-begotten of the Fathett 
fuU of grace and truth; where there is an indication ofp-»- 
the FcUher, Charis the synonym of Siget Monogenes the 
equivalent of iVW, Jletheia, Logos; - and further, Zoe^ 
Anthropos and Ecclesia are declared, where he says, that 
in Him was life, and the life was the light of men; the two Joh.1.4. 
first in express terms, the last by implication, as involved p- 7«. 
(see Did. Or. § 41,) in the term Light. But the iEon 

» The Tetrad represented matter in • ■ iBKNiEUS, indeed, entunenttcB By- 

the Pytbagorean pbiloeophy. TJnity ihm, Sige, Nu$, AletheUt, pp. 80, 100 ; 

was M a poiint, and meant either but Sige wae no inyariable element in 

material or immaterial subetanoe. The the oomputation. Bee pp. 18, 99, n. 1, 

Dyad was the point extended lineally. 108; therefore the Tetrad must have 

The eqtiare of the Dyad wi^ nLftrfioia, been independent of it, and conBisted 

aad ihe enie, or Wrad, having depth only of male terms. 

and bieadth, was eoUd maUer. See * And thii binaiy progreaBion waa 

HiPP. PA. VI. «3; Pl. d0 /«. «I 0«. 8t ; by Tetrada, e. g. i+« = 3, 3+4=7» 

Phil. dfif. Op. 8 16. 5+6=11. 



Three aifOpwwo^ WES borrowed from the Jdam Cadmon of the 
^^^^Mmi%, Cabbala through the medium of ^ Philo*s writings, mean- 
ing the arrhenothele ideal of the human race; and by a 
further prosecution of the same notion^ Bythus himself, 
in certain offsets of the Valentinian stock, was termed 
^aifdpwiro^, as having been the primary exemplar, after which 
man was formed jcor eixoVa. The Tetrad therefore with 
the correlative feminine terms formed the Ogdoad. But 
the Egyptian deities, as we have seen, were divided into 
p.kxiT. three groups. The primary order» as Herodotus has 
informed us, consisted of eight deities; and a certain 
harmonical proportion subsisting between these groups, 
justifies the inference that they were originally based upon 
definite geometrical analogies, and that Valentinus adopted 
from the Egyptian theosophy the same numerical mysti- 
eism» 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 Yalentinian system the Decad first was evolved from 
the Ogdoad, and the Dodecad from the Decad. But the 
analogy is only general, and must not be strained. The 
triple division of the entire system, and the co-existence 
of an Ogdoad and a Dodecad, as also the principle of emana- 
tion of one series from a preceding element, is all that is 
adduced, but this is sufficient to connect the Valentinian 
with the Egyptian method of progression. With regard 
to the Decad, this too was evolved from the Tetrad, but 
^j^^ by a different process. Here the numerical value of the 
Bi|Uo!M.op. guccessive digits of the Tetrad sum ten; and Hippolytus, 

^ J)eM.Op.% «3, 24, 46—51 ; l^' Eaat, where it was an artide of foitji 

AUeg, 39. that the Supreme Prindple, <rtt«w»*' 

• The Ophites, Izxxiv. considered the MMe VolunicUem »uam »n forma Z«^ 

Aaam Cadmon to be the aource of their fuXgewtia, eomjxmtee in figuram huiM- 

system of emanations, p. 134, n. 1. nam, Shabistani ap. ]B[tdS| c 33; P- 

The Jewa obtaiued the notion from the 998. 


in speaking of the Pythagorean arithmetical mysticism, aBintho 
thus sums the decad, to yap ev, Suo, Tpta, reaaapa yivercu Myth™ 
^'«a, o Te\€io9 apiOfko^, which was perfect, as foreclosing ^^^' 
the series of units, all succeeding numeration being carried^"^' 
on by combining the self-same units with a decad. It 
should be added, however, that Hippolytus also describes 
the decad, in the Pythagorean theory, as symbolising ma- 
terial substance ^pltis its nine accidents. This group then, 
either as having a dynamic existence in the Tetrad, was in- 
tercalated between the Ogdoad and the Dodecad ; or the 
five Egyptian deities that were intercalated to bring the 
twelve lunar months of thirty days into agreement with 
the solar year, may have furnished the basis of the Decad, 
each term, as in the evolution of the Ogdoad from the 
Tetrad, having been united in trvi^vyia with some other 
correlative term. The Dodecad, in the more ancient 
system, was in all probsbility zodiacal ; but in the Yalen- 
tinian scheme it expressed that imitative progfression that 
was of the very essence of this theory. Thus, as in arith- p- 1"- 
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 borrowed the rough out- 
line of his system from the old mythology of Egypt, but 

^ A^ o^ Kard, rbv Ilv6ay6pav eUri kA- j] avfJ^cpvjK&ra yiififj iuyiSjfJMra iw4a^ d 

fffioi, eU fiiv vorjrbs, dj ^ei tV f^ovdSa X^apXi etyat r^t oiMrlai od JtJyorai, xotiF 

a^>xVi ^r» ** ataSfrrot, rovro «^ i<m Kal irotrbp, Kal Tf>6s rt, koX toO Kal T&re, 

T€Tf)aKTM txfiwra «', rV fxla» Kepaiop, KaXKeUreaL,Kalix€Wi KoXTOiH», KalxdaX' 

iLpiBfihv TikeLOP' Koi i<rTi kotA Toifs ea^. TSo-ro' o^ kwH riL (rvfi^e^ifiK&ra 

WveayopiKoi^ rh t', ^ fda Ktpala, irpiSmn rf oMf^, dts dpi0fiovfiivv crwF^et t^k 

Kal KvpuardTJi, Kal Tiav votjtuv oMa riXeiov dpi0fiit¥ Tbv t'. HlPPOL. PhUot. 

porrruff Kol aUrOjfTus Xafi^avofUinf [a((/. vi. 34. 


Mon oon- his detalls were filled in with a mized application of the 

philosophy of Greece, and of the terminology of the 

Christian Church. 

The yarious emanations from the Deity, that in pre- 
vious systems had been termed Swdfuiei^, fuieyeOtjf &c. were 
called by Valentinus aiwpe^. The eiymon of this term, ac- 
cording to ^ Aristotle, is del w», with which Plato apparently 
agrees, in saying, 'that the soul partakes of the reason and 
harmony of sensible and etemal beings; and that time is 
the reflex of eternity; ^the Eternal being del jcard ravra. 
Thus, in philosophic language, aiwv being the eonverse 
of time, by a natural progression it came to express the 
'Deity, as the eternal antithesis of man formed in time. 
p. 8, n. s. So Arrian, as quoted in 6rabe's note, uses the tenn aioir 
as the correlative of avOpmiro^. Plutarch brings the term 
into still closer contact with the Gnostic sense of alwv, as 
involving an essential yvwati, 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 li/e but time. But in the 
older language of philosophy alwv was to the Deity, as 
time is to Man, and in the Valentinian system expressed 
those co-etemal emanations from the Deity, that connected 

* ctXV dpaXKoUrra Kal draS^ rV dptd/ju^ lovaap ahlivim Anh^a, rowrt^ ^ 
dplorrpr ixoma itaifP, Kal r^ aiirapKtjrd- W) -xpUov u»ofidKa/uif. Jb. D. Agftin, 
np, diarcXec ri» iirajna ajUava ...rb yhp dXXA -xP^vov ravra aUavd r€ /ufJMVfUvou 
Tikotrb repUxoP rhv Tijs iKdarov (ia^ ...y&yov» eWiy, /6. 38 B; »nd cf. the 
XP^ov, ov /iri$iv i^u icorA 4>i^tv, alCav Pindiiric firagment prafiexred by Plo- 
iKdffrov KikXrrraL' «rard rbv aMv Si tarch, (Qv 6i Xelrrroi aluvot eOwXor. 
\6yov, Kal rb roO vdvros o^pavoO ri\oSf CoMol. ad ApoU. no. 1 a 1 
Kal rb r^ vdyra xfi^ov Kal Hfv direiplav ' In the Syriac oUjv ib h^I) 
«r€/)c<xw riXos, aUbv i<rrtv, dvb roO dei wjferred to )^Cl], I aM, by Ephb, Stb. 
etrac tCKri^s r^v iruvvfjUav, dOdvaros H<m. LIII. Liv. 

KoX $€ios. Jk CaU. 1. 9 ; Afet. vn. 1071 b. 4 ^fiai di koI rijt aluvlov ilw^, *»' * 

• Xo^co-^O ^ fierixovira koX dppuavLas 6eAi efXiyxev, (Hlaipov e&oc rb r§ yvibfftt 
^ffvx^ rQv vorfruv del re 6rruv. Tim. fi^ rpoaroXiTeiv rd yu^fitva, rov « 
p. 37 A. eU^ 6' iirtvoet Kafrfrdv rtpa ytvtbcKttv rd 6vra koI ^pavuv d^tttpt' 
aluvos rotijaat, koI StaKoafuav dfjua o^ Bivros, oi fitov dXXd xfi^oiv dirai rf)r iBo,- 
paarhv rrotei puiwovros aluvos iv ivt jcar* vacU». Plut. <2e /«. fi Ot. I. 


the Supreme Being with this lower world of matter and of of the 
time. Though *Philo does not use the term, the same idea ^^*^°^ 
is conveyed by his Xoyoi, Suva/tiel^, iSeai, jc.t.X. We may 
take aitip therefore, in the Valentinian acceptation of the 
word, to mean an emanation from the Divine Substance» 
subsisting co-ordinately and co-etemally with the Deity, 
as distinct ^Xoyoi, the Pleroma still remaining one. 

The system of Valentinus, from abundant internal 
proof, is seen to have consisted of thirty iEons; but the 
theory was not spun whoUy from his own brain; he bor- 
rowed from older sources, principally indeed from Basi- 
lides, but also from the Ophite, or 'Gnostic properly so 
called. Then, again, his system almost immediately di* 
varicated into an ^Eastem and Westem branch of the 
same stock; so that we may naturally expect to find state- 
ments in detail, that are not quite consistent with each 
other. Taking therefore the thirty jEons as a known 
quantity, there arises the doubt whether Bythus and Sige 
at the commencement, or Christ and the Spirit at the con- 
clu^ion, are to be eliminated. Hippolytus adopts, very 
expressly, the former alternative, and Irenaeus partially 
confirms his statements. Bythus, ^he says, stood singly 
and alone, and was the Monadic source of the entire Ple- 
roma, from which, in fact, he was distinct; a primary Horus 
intervening. Indeed the synonyms whereby the first^ioo. 
of these JSons Nus was known, Pater, and Arche, shew sec. u, 3. 

^ 8ee the stiggestiye pMsage rvy also shews that Christ and the Holy 

X^ rcf d^c^xpewt, ff.r.X. Conf,Ling.7.%, Spirit made up the fuU complement of 

' \iyovffi hk KoX roift cUwras d/A<ay6- 30. Kal ylymfrai TpidKoyra aliavcs fitTdL 

fju^ Ttfi XSyqt X^TOt/f. J>id. Or. 25. roO Xptarov Kal toO Aylov Upe^fiaTOS. 

* So Ibinaus Bays that the heresl- It is evident alao that Jesus, in the Mar- 
arch adopted its principlea from older cosian system, represented the 30 JEoub 
Gnostic souroes. p. 98. thftt contributed to hia formation ; and 

* The eastem, and possibly the more that Christ and the Holy Spirit were of 
ancientbranch,wa8repreaentedbyTheo- this number; Ree p. «3, where UaTpbs 
dotue in the SibaffKdkla iMaToXuc^, the applles to NoOs. For this reaaon again 
westem is described to us by Ireneeus. Bythus would seem to be independent 

' See note 1, p. 99. Hiffolttub of the Pleroma. Compare p. 1 1, n. 4. 


Rationaie that the series ^commenced with him, while the correktiye 

ctDfaLor.6. synonyms, Froarche and FropcUar, as clearly mark an 
after thought. Still it is very evident that the Ogdoad 
was never complete without Bythus and Sige. Even the 

p. 112. system that described the iEons as mere modes of the 
Dirine Subsistence, placed Bythus at their head. 

The first Ogdoad then consisted of ^Bythua and Sig^ 
from whence emanated Nua and Jletheicti Logoa and Z(M, 
Jnthropoa and Eccleeia, four pair of masculine and femi- 
nine terms; the roHonale of this Ogdoad being as foUows: 
Bythua or "ApptfTo^, the First Inscrutable Cause of all, is 
perfectly incomprehensible to the finite intellect, whether 
of Man or Angel ; Mind is no adequate term to describe 

ceputTim his Being; Truth is no sufficient expression of his Reality; 

ifcetoi.M. tiig Wordf meaning thereby the 'Philonic counterpart of 
the Divine i^ai of Plato, conyeys no true notion of the 
way in which AII Things have ever been present in the 
Dirine Prescience; neither is Life, comprehensive as the 
term is, sufficiently so to comprehend the mode of sub- 
sistence of the ^Etemal. But these several expressions of 
Fower and Glory co-eternal with the Deity, may serve to 
unite the conception of things create and finite with the 
Infinite; though, in proportion as they descended in closer 
relation with the create, the Ferfection of the Deity that 

^ NoCt and 'AXi^^eia, with the two being dppmtOijXvs, 99, i, and wu tbe 

BuoceedingpairB of .^ns, are said to be sole cause; TeXeiSrepoi ii 6 TLariip, i^n 

the primaiy root of all the succeeding iyhnnfTot tSv ftSiw, did Tpdmp r^ A'<^' 

,ManB ; atrai yhp xpwra^, Karb. OtoKep- ov^lat toC NoD koI rrjit ^AXnOtUit 

Tiroif ^flu Ttar aluvtay yey^foffi. HiPP. xdoat rtaif yofOftJewuy wpo^oXttM eOropiiff^ 

Ph, Ti. 30. Again, when Christ and ^^t. HiPP. PhiL vi. 19. 
the Holy Spirit were put forth, the» > «66, 1. Cf. also Plut. ol l^ y^ 

inunediate origin was not referred to h odpatnf xal drrpoit X670C «oi efSn «** 

BythuB, o^ yhp o*r6» if^i xpokfiaXep, Aroppdai toO eeov, /t. ei 0». 59- ^- ^ 

dXXa 6 NoDt jrcU ^ *A\^€ta, Xpurr^ saya that X^of is a harbarian (Chalds- 

jceU nyevfUL dyum. Vi. 31. an?) equivalent for the Pl»tonic idea: 

• Otherwiae termed Appifrot, Pro- ^ 5^ ISia, Mri/ui roO OeoO, Srffi ^ 

arche and Propator. Sige however was pdpfiapoi \6yoif elprliKOffi roO OeoO, Str. 

no true oonsort of BythuB, who induded v. 3. 
in himBelf the idea of male and female, * Cf. MAixoyiDBS, p. 108, n. )- 


consists in an entire abstraction from the material, was of the 
lowered, as it was thought, and became in a certain — 
sense qualified; so that the Mind of the Deity, or Noi/s, 
that, together with Truth, was whoUy cognisant of the 
Being and Nature of Bythus, transmitted that knowledge 
in a fainter degree to the Word, or Divine Exemplar of 
All things oreate, and his consorted Life; to use the M.op.49;cf. 
illustration of Philo; the magnet holds a whole series of de- ^"' pl,y,. 
tached rings» but with a force that decreases in an inverse mi. ' ^' 
ratio to the increasing distance. The Divine principle of 
7vw(rir then was the virtue that constituted the life of the p- »* i> 
entire Pleroma, but in this way there was an original taint 
of imperfection in it, from which none but Movoyeviiv or 
Hovs aloae was free. The first three pairs of ^ons there* 
fore, eounting Bythus and Sige^ may be referred to the 
notion of the One Supreme Deity existing absolutely as 
Mind; and relatively also as Mind etemally cognisant of all 
things, before they had been called into existence. This 
relative notion of the Divine Mind in its contemplative 
aspect as A0709» serves to introduce the most perfect of 
Ood's works, the prototypal Idea of Man, Humanity in the 
abstract, so far as it is connected with the Supreme by a 
true gnosis, and therefore chosen and elect in contradis- 
tinction to those who have no such gift, and are wholly 
incapable of the glories of the Pleroma; hence the notion 
of an Ecclesia, or separation of the seed, possessed of this 
attribute of knowledgc, from the rest of Mankind; and by 
a natural progression, the emanation of Logos and Zoe de- 
veloped itself as "AvOpwiros and 'EjcicXijo-Za; i. e. Man, as 
redeemed to God from the world, subsisted in the fore- 
knowledge of the Logos, and therefore of the Deity, from oid. or. 4i. 
all etemity. It was the heretical phase of a Catholic 
tnith; and all these terms, as we have seen, were taken 
from the opening of S. John's Gospel. 

We proceed now with the Decad and Dodecad, the 


Bationaie series of five and of dix ai/^iryicu evolved from the first 
Decad Ogdoad. Here again there was considerable discrepancy 
in the several sections of the Valentinian school. Irenieus 
says throughout, that ^070$ and Zctfi; evolved the Decad, 
while the Dodecad proceeded forth from "AvOptoiro^ and 
*EKK\tj<rla, whereas Hippolytus says that tioih and 'AXijOeta 
sent forth the Decad^ the ^Dodecad being the ofFset of 
Aoyoi and Zo)!/. 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 
Noi/s and 'AX^Oeia perceiving that A0709 and Za>i; possessed 
the generative faculty, when^^Ai^iMtfTro; and 'ExKXtiaia were 
evolved, evinced their gratitude to the Supreme by put- 

p.xiiT. 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 NoJJff and 'AXiiOeta being imper- 
fecty as not possessing that power of independent produc- 
tion, A0709 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 Bythim, Ageratos, Auiophyes, 
Akineto8y and Monogenea; while the feminine av^vyoi are 
suggestive of the intermingling, as it were, of the Finite 
with the Infinite, with an anticipated solution of the result- 

cf.Did.or. ing discord in final harmony; they were Mvda, Henosisy 
*IIedone, Syncrasis^ and Macaria, 

The Dodecad exhibits names that are no less appli- 

^ OvToi 8(6d6/ca \Ug. hiKo] alC^, withottt note or comment ; but ihe oor- 

oHt Tufh iih {nrb Tov NoO koI r^t rect reading is manifestly dXXd yitfi h^ 

*k\ifi€la.i Xiyovffi, Twis Si inrb roO A6- dreXei. In the laet Hne alBO of the aame 

70»; Kol Tijt Zwijt K. r.X. HiPP. Ph, VI. page the reader may notethecorrection, 

30. AiKa Si 61 ToO NoOf koX t^ 'AXif^eOis» 

* Le. in the Pythagorean sense. 6<adiKa ^ ol toO Adyov koI r^t Zc^. 

> MiLLSB prints dXXd ^dp droreXei; * See Ixxxi. 7, g, Ixxxii. 5, Ixiii. i. 



cable to ^Aoyoi and Zw^. It was to the Decad, as the aad 
Regeneration of Man is to the Greation; and it shadowed . 
forth tbe work of the Spirit in the Regeneration of Man, 
the recipient of that Divine seed or yvwri^f which is his 
true life everlastingly decreed in the will of the Supreme. 
Thus we meet witb the male terms ParacUtua or ^Delegate^ 
Patrieoe^ the soiu^ce of filial adoption, Metricoe, the reflex 
of the work of the Spirit, the JStemal, the Called, and 
the Deetined; Jionioe^ Eccleeiaeticoe, and Theletoe. While 
the first three female JSons speak for themselves as the 
giils of grace, Piatia, Elpis, Agape; the ^fourth is the 
Cabbalistic n^^3» <Tvve<ri^9 the last, np^n, (or rather ni23]!)n, 
ProY. ix. 1>) aoipia, of the same system, while the penulti- 
mate Maica/oiori;; was in all probability n*^E^yt, the Syrian 
Fortuna {Glucksgottin, Gesen.) or Jstarte, incorporated by 
the heresiarch to attract converts from among the Syrian 
heathen. So far it is not difficult to trace a certain kind 
of rationale in the Valentinian system ; and taking it as a 
whole, it was an attempt to exhibit Biblical truths» with a 
philosophic colouring, and with an Oriental application of 
the emanative theory to the ideas of the philosopher. In 
fact it was a purely syncretic combination, in which each 

^ Here again Hippolttus notes a Or. the same tenn is declared by Theo- 

vaiied acoonnt, h-epw, S^ roi>t 8c68(ira, inrb dotus to be the Bynonym of JeBus ; see 

Tov 'Ap0fHSnrw ical rijs *EKK\7i<rlat, irepoi p. 38, i, 2, 3, but it is clearlj in the 

9i xnrb rod AAyov Kal r^f ZuHyj. Ph. VI. 30. sense of DeUgate, tfrt xXiJpiys TWf aUbwup 

' Philo uses the term in this sensei Ai^Xv^ey, ut dir6 roO 6\ov rpo€\Otijp, 

O^ScfI hi wcLpaK^irrtp, rls yiip riv irtpot ; and Tebtulliak says, vicarium pra^ficU 

6 fthvip Ik iavrtp x^^M«>^< ^ ^«^t K.r.X. Paracletum, Soterem, c. Val. 16. Here 

de M. Op, 6. Again, irapdxXiTroy irayd- it is applied to the Spirit» as I imagine, 

fiafoi ir€i$ut, K.r.\. ib, 59. The Christian in the same sense, as the vicarious re- 

instmctjon that V alentinus had reoeived, presentative of the Pleroma in the elect 

and the liberal nse that he made of S. seed. 

John'0 GoBpel, (see i. 75 — 83, n. 46,) * The Spirit throughout the Gnostic 

woold justify tha supposition tbat he systems was considered as feminine. 

nsed the word as our Saviour, who (See pp. %2, 3; 33, i; 46, «24, 22$; 

in promising 6X\op irapdK\rfro¥ Joh. 334, 4.) So in the Cabbala n^^ is the 

ziv. 16, implied that himself was rapd- Supreme Mother, ni37D the Mother 

cXip-of, as in fact the same Apostle Iirferior, Cahb, Denud. n. L 162, 363. 

terms him, i Job. ii. i. In the DidoK, And see. Fhilo, dt Sbr, § 8. 


Enthyme- notion as it arises may be referred 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 nothing; nor with the later Oriental view, that 
matter is the matrix of the evil principle, eternally co-ex- 
isting with Supreme good, and contending for the mastery; 

p.8. on the contrary, Bythus, in the beginning, was a solitary 

abstraction, and it was only afler many successive emana- 
tions, that > matter was brought to the birth. There was a 
recognition of the Eastern principle, so far as it was 
thought impossible that gross matter should be evolved 
immediately from that which is purely spiritual substance; 
but virtually the Mosaic account was adopted, that God 
created the Heaven and Earth, and all the generatwns of 

pp^xcv. them; and so far, as we have seen, the Basilidian system 
also agreed. The Valentinian theory tben exhibits the 
following notions. In the first place 'Love was the impul* 
sive principle that caused the emission of the Only-begot- 
ten Nouf, and 'AXi/dcca, and a Divine ^ivdvnrim^ was its 
mode. But ^TviofTi^ was the substance in which Not/9 was 
evolved; and that which in Bythus was an impulsive Love, 
developing itself in the Divine conception, was ^engendered 

» Cf. irptimpf dpxV ifrxriKhfax r^v 7i'c5fl-ewf, a>» totV uly, koX M^itofffn 

odo-lop, p. 17, where see the note also; d\ri$€liff dir' dXiiBtlas rpoeXBbm c&f dir6 

the fint germ of all things is expressly Mu/i-fja-tws ^ ywCMXis, 

referred to Bythus, aa dpx^ rwp wiyrw, ' p. 14, n. 4. Similarly Enno» 

KoX Koffdirep crripfMkf p. 9. and Thelema were the two co-ordinates 

' p. 99, n. 3. Gompare also Did, of BythiiB, in the Ptolemean view, p. 

Or. 7. yiyoifev oth^ xal 6 drb yvvjffem, 107. 

rovTdffTi T^f xarpiKTjs hfBvfiiiceias xpoeK- * p- t3i § ^, heg.\ 21, i ; 53, r. 

^d>r, TrfaMrif [/. l vovs qu. rNOTS] rovr- » Compare irp6ipairip fih d^ar^, 

iffTUf 6 wWf, &n 5i' vlov h srar^p iypi&a&ij /c.t.X. with ird^of...6 Mjp^ro #r rotf 

rb W T^f d^aT^f ryedfUL KiKparat rtp rris xepl rbv NoiV, 14, 4, also 76, a. 


in each successive emanation, as an iuOvixfiai^ or intentio Gnoflii. 
animi, whereby every iEon desired a perfect knowledge of 
Bythus. ^This ypidaiSf in each successive development, be- 
came weaker; while> in proportion to its decliningstrength, 
tbe 'desire for unattainable knowledge was intensified, 
until a point was gained, when yvwai^ was at its mintmt^ni, 
and the primordial evOufAtiai^ at its maasimum of develop- 
ment; it was under this condition that Sophia trans- pp. ». «. i. 
gressed the boimds of the Pleroma, in her desire to know 
Bythus in his Ineffable glory; and her longing threatened 
speedily to 'resolve her into the entire substance ^(civ riji/ 
oKr\v oicriav) of Bythus, i. e. her EnthymeHs into the Love 
of which it vras the representative, and her gnosis into the 
Omniscience of the Omnisciept; when the ^entire body ofp. 16,5. 
£ons, becoming alarmed, lest in her fate they should be- 
bold their own, as sharing with her the same Enthymesis» 
besought Bythus to alleviate her distress. It was at this 
point that a boundary line was first drawn around the Ple- 
roma, and ^fiorus was evolved by Bythus as the stay and 
snpport of the whole system; he was in the image of 
Bytbus, unpaired, and without sex, and was put forth 
tbrough Monogenes, that the remedy might be co-extensive 

^ Compare the Marcosian view, wj iy iroXX^ vX-o, repreaented Platoni- 

PP- 13O1 131, and 310, I. cally as Aweipov, p. -27. The opening of 

' See p. 14, n. 2. Compare alao the the DidaK, Or. as emended by Bernays 

Builidian notion, p. cv. 3. It may be also fayours this view ; Christ, it is 

obsenred, that ip$Afi7fais, Act. xvii. 99, said, commended Sophia in her pamion 

is rendered in the PethUo vers. by to the Father, &a fiif icarcurx^^i? ^i^aO^a 

lAlya, yvwrif. Alao that yovs was ^^ -ru^ 6^(rr€pGfp Svydftew, § i, where 

evolved by the reaction of BythuB upon dpunepQif haa been subatituted for the 

bis own Mind; «lA r^ MvfjL^eut r^ «W reading <rT6/)(<ricett'. 
WoC, J)f Ar iavTii^ fyrwd», wpeGfia * Perhape in p. 15, SXrfi^, was an 

>»w«wf o^ ^ iwiixrti xpoi^aK^, ri^ earlygloesuponoiJfffay^initsAriBtotelian 

Honytwii. Did. Or. 7. senae of matter, but read by the trans- 

' irrh Tiit yXvK&nrros . . . a* ifttTttircir6- Jator and othere as SXrjw. 
^^<u. Ihid. • pp. 15, 17. Hippolytus, however, 

^ The view of Neander, see p. 15, plaoea first the emanation of Christ 

D- 3; bttt the aequel conveya the notion and the Holy Sfnrit, as making up the 

of material Bubttance: compare p. 34, oomplement of thirty ^DonB. See ao, 4. 


Enthyme- with the disorder, eyOi/uLffai^ having been developed with 
Passion, ^he first evolution of Noi/(. This Horus had a two-fold 
function» being both canfirmative as opo9, and separative 
as ^araupoi: 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 
^ons. 'Elsewhere Horus is said to have been distinctly 
double; one boundary intervening between Bythus and the 

pp. exix. i, Pleroma» and a second shutting off Aohamoth^ the hyposta- 
tised Enthymesis of Sophia, 'that is, the lower Ogdoad 
from the Pleroma. These iEons were as the l^cu 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- 

proT. 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. 

^ ffTavp6t meaning/ not a crots but % aet6fiafa koX dafaXua^t&fupa, r A /i^ «iMvd 

9ioekade fenee, fonned of ffravpoi or xaX Pap4a (tKkiff rh 9i fut^ koI koG^ €h 

■takes. HlPFOLTTUB oallB it xa^d^/M. Mpa^ Y^c ^p6fuwa Hpa»' r&re oOrv rd 

See p. i8, n. 3 : for the other namei of r4rrapa yhrtf vtt&fufa M r^ Bt^ofi^nt, 

Honu, see the noteeon pp. i8, 19; to KawffOinft a&ri^ olor 6pydnu vM^i^ 

which we may add the suggestion, that wapkxom-m, «.r.X. 7^.^.53. The 

Valentinaa borrowed hia notion of Cbr- modem dreaaing Trii»>>in<i u deaeribed. 
j»Mtef, the aeparator of chaff from the • p. 100, Bpwn re 5do ifwk0tro, r.r.X. 

gram, fzom Plato, where he apeaka > ^ KoKmfUini kot* oArobt *OyM,t, 

of ihe yiolent aepatative d)nf<rcf of the ^ ^rr&f nXi)/N6/iarof Zo0(a. Ph, Ti. 31. 
material elementB : Td M mrodAMya * "Effaorof rtS^ aJUb^ww fScor Ix** '^^ 

dXXa dXXoo^e dei ^peeBai 9taKpi»6f»mi, p^fui rV ^i^^^oy. *Oo« oft^ U evi^ry(as, 

i3cw€p rd M rQnf rXoardMir re mU ^aalt irpo4pxtrai wXtfpil^fULrd 4ffr», Sva 

6prf6»w rv9 w€pL rV roO Wrov KiBapav M 6wh h6sj €lK6m€t, JHd. Or. 31. 


Hitherto we have detected nothing approaching to a eiimiiiated 
materialisation of these ^ons; the first step in this direc- Keroma. 

tion was the separation of ^Enthymesis with its incidental 
passion from Sophia, who then returned into the Ple- 
roma relieved of her craving for forbidden knowledge, 
and established in that which is the only guarantee for 
continued duration, the conviction that the Supreme Being 
is whoUy 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 iSon^s impulsive character; wherefore as being 
without fbrm, the paternally ^generated element, mere 
substance being inherited from the mother» Enthymesis 
was known as the weak and female product, and was 
named ^Achamoth^ SoIomon's equivalent for Wisdom, and 
her iraOti eventually were hypostatised as distinct material p. 35. 2. 

In order to preserve the iBons for the future from 
similar passion, Nus, *by the Father*s forecast, put forth 
another <rvl^vyia, Christ and the Holy Spirit; the latter 
throughout the Gnostic systems involving 'the feminine 

^ Enthymeais or Achamoih, as the " p. 31, ue. T\\l2^1^, plurcUin form, 

rcpreaentative of the arrbenothele By- but in power a ntiffidar noun. Prov. i. 

ihus, T«ceiyed a variety of nameB, tbe 10, ix. i. Posaibly also, xiv. i. The 

femiiiiiie titles of Mother, Ogdoas, Wis- Valentinian Achamoth ia clearly iden- 

dom, BSaiih, Jenualem, and Spirit, 46, tical with this Hebrew term; for TBbo- 

as also the male appeUation of Lord. SOTUB after dting Prov. iz. i, prooeeds, 

3 The Hippolytan tezt is faulty. koX xpQr» Tdrron^ xpopdXKenu tUipa 

The abortion of Sophia is styled odalaw roC iraTp6t, Ot^ 81* od hroiiiatv rbp 

tCfiop^op Kol evKaracK€6aaror, but the oOpoM^ koI H}ir yijp, /c.r.X. Did. Or, 

Bcripture quotation that immediately 46. 

fottowB, suggests the true reading, ^ d^ ' irard vpopJiBtta» rov Uarpds, but 

T^ i^F d^parof koI dKaraaKtCa^of, It evolved by Ifovs, p. 21, as Hippolttus 

thould be noted that Achamoth repre- has said, 6 Xptffrbs hrirpofi\fi$tU dr6 

sents tbe unoTganised state of the Pla- rov NoO Kal rrjt *A.\ii0tlat, iftSp^diat, 

Uttoc sool, as yet Totd of InteUect. k, r. X. vi. 31. 

* ^vffucM fo^ JiUitPOt hpfAifif Tvyxdr 7 p. 33> n. ' ; p- 4^; ftnd p. loi; but 
povffoi^. Ibid, Cf. p. 33. Philo Buggested the peculiarity, p. liv. 

* p. 16, 4; p. flo, 1; p. 3«, n. «, 3. 6; cxxiii. j. 


Christo- notion. First of all Christ confirmed the ^ons of the 

^Hi Pleroma, by conveying to them the knowledge that the 

Supreme is whoUy incomprehensible» and that 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, r^s 5e yeviaem avrov ^[aurwv] Kal 
ljLop<f>(o<T€W To ^ KaTOLKfiirTov avTov* The Holy Spirit then 
perfected so completely the harmony of the Fleroma, that 
each ^on 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 6od of tbe 
patriarch Job, pealed forth the ^praises of Bythus, who 
reciprocated their joy. 

But their praise took also a practical tum. For as the 
^ons were now to, iravTa ev iraaiv, so each contributed 
that which was most excellent in his individual being, for 
the formation of Jesus or Soter, TcXeioTaTov KoXkot t€ Kal 
aaTpov irXijpwfiaToi. Misappreciated Scripture once more 
was the guide, which says, iv avT^ evSoKtiae vav t6 'trXijpwfia 
KaToiKtjaai, and agaiuy avcucetpaXaiaxraadai ra iravTa ev r^ 
XpiaTtp^. This last and final product of the Fleroma 
was called Soter, Christ, Logos^^^OXoVf and Ilai/, as being 

^ See p. ai, 3. terpart of Bythus, iv yiip r^ i.y€ifrttrifi 

' The reading airrCm being oonfirmed ^rriahf ^i vdyra ^iioO. HiFF. Ph, vi. 50. 

by TsBTULLiAN, p. 21, n. 4. ^ p. 979, 3. Salvatoremf quem Hiam 

s Henoe the EnthymesiB of Sophia TUum.Q{.IHd.Or,iZ' Posnbly the Stoic 

was d/AO/)0of Kol dMetSrfSf 5id Tod fAifHh' distinction between t6 rSjf and t6 SX» 

KaTaXapeiy, p. 70, n. 7, and again uiaT€p led to the adoption of thia term, Tota- 

iKTfHa/JLa did t6 /iifih KarttKfi^ai, p. litjf bore reference to the entire pleroma 

^7, n. 1. exclusive of t6 k€p6p, cf. 31, 4, and 

* fUTdi /JL€yd\fft x^P^^ ^ftyrjaai Thw 11. iii. vii. ; and according to Stobjbus, 

HpvwdTopa, ToXX^f e^paalas fiera- Phffs.l. ^, olZTmKoldia^p€iPT6 "rSiyK^d 

trxfan^ P> ^3* 't^ dXoir* irap fikpyhp tlwaivirpT^ K€Ptp r^ 

^ Other texts to the same point of dxelpfp^SXopB^x^^P^f^o^f^^vThPK^afjMP. 

Valentinian application are added, p. p. 53. The aame idea ia observable in 

49. In this respect Soter was the coun- the Jtep. p. 473. 


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

connate (ofxoyevcii) though not consubstantial angels. .' 

It niay be observed here that Christ, the av^Cvyos of p-m. 

^ o # b. 60, 3; 

the Holy Spirit, was 6 TrpHTo^ and o avw Xpi<rro9f while the iJi)®; 
second Christ was a synonym of Jesus; there was also a 
third Christ, kut otKovofilav, who was born of the Virgin tii 
Sia awX^voiy and a fourth, that descended as a dove ; shew- 
ing altogether a type of the Tetrad. Christ now confer- p. ei. i. 
red upon Achamoth that definite conformation, jcar ova-lav^ 
though not irara yvwaiVt that enabled her to set in order 
the world of matter. For Enthymesis, separate from 
Sophia, and remaining without the Pleroma, lay ev aKia9p.3i, 
xal Kev(ifiaT09 tottoi^, the Mosaic chaos, Without form and 
void, or rather the Platonic whirl of rude and undigested ^-^^ I;, 
matter. And first, Christ was said to have stretched forth 
beyond the bounds of the Pleroma, dia rod aravpod e^eKra- p. s. 
Oevra^ and to have formed ' Achamoth substantially, though 
not yet spirifually «aTa yvwaiv. It was also a secondary 
type of the many generations, during which man's natural 
reason existed, partially lighted up by the Logos, but unre- 
clairaed by the Spirit, that intervened before Christ came in 
the flesh. Then afber the formation of Achamoth, Christ 
withdrew once more into the Pleroma, and left her en- 
dowed, Bcarcely with a rational intellect, but with an instinct 
that impelled her forward in pursuit of the receding light 
of Christ; *icai ifiippova yevo/mevrfv €7ri ^iirrfaiv opfiijaai rov 

^ When Ibbfjbub says that Enthy- world was oi^nised, when the reason* 

mesis, at fint dfiop^ koI iMelSeos, waa able soul was placed in it, and the 

aflerwards formed by the energy of worid became an animal endowed with 

Chriflt, and endued with intelligence, intellect. Achamoth appears to haye 

fiop^Beurdy re aM\v koX inxfipova ycvrf been to the PUtonio ^ux^, as the Pla- 

Oti^av, he ezpreBses very cloaely the tonic idea was to nuUter; i. e. its ante- 

Platonic notion, that the everchanging cedent type. Demiurge was the actual 

extemal ohaos waa animated with k soul, soul of the world. 
oonfused, and deprived of inteUigenoe, ' tfA4>povoSf it may be noted, ia a tenn 

and govemed only by a blind necessity; used by Plato 7Hm. p. 46 B: rds rr}s 

that God endued this rudimental soul ifi^povof tft^€tat alrlas xpttjras /iera- 

witb intellect ; subsequenily the material ^uitKtiM, 

VOL. !• i 


PUtonio KaTaKiKotrroi auTtjv (parroi. Horus however interposed» as 
in the case of Sophia, and prevented her onward move* 
ment. She remained in solitude therefore, without the 
Pleroma, the victim of manifold distracting irdOtij fearing, 
doubting, and, as having received no formation KaTci yvwtriv, 
ignorant. One feature, however, in her constitution was 

p.35. peculiar to Enthymesis, that did not attach to Sophia, 

namely her conversion, from which there first resulted 
the prototypal soul of the world, and the Demiurge; and 
aflerwards from her aorrow, fear, and various vaOfif all 
other created substance. So in her tears ^flowed forth the 
element of water; and ligkt from her hysterical laugh; 
while her grief 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 'rrdOri: for it is stated in the sequel that the 
Demiurge was the maker of the light and of the heavg, of 

P-49L the buoyant and of the gravitating, ^and it was only then 
that matter had its fiide^i^ with ideal form. If so we have 
another point of connexion between Achamoth and the 
unformed Platonic matter. Thus T0V09, the spaee that 

Timc 50. the create should occupy, or t6 exfiayelov^ the mould that 
receives the form, or to iv tp yiyveTait that in which sub- 
stance is produced, is in the Platonic system as a ^primitive 

^ Valentinub here borrowed a * In the AristoteliaD theory, matter 

poetical myth from Ptthagobas, as without form had BubBtance though no 

instanoed by Plutaboh, 66^ei 6i koL rb true body, of which the ideal form was 

inrb tQw IlvdayofnKiaif \cy6fieyoy, Cft ii a neceBsaiy element; dr rp^ror 7^ r6 

$aKdmf Kpbyov M.icpv6w ^orcr, k, t, X. tUot r^ ffKffs iupojLptBkp dfft&fiaroy r&eu 

de It. e< Oi. c 30. See also p. zxzi. 2, Tvyxdpei, odrm koX Hpr JXip tov cOovf 

* Just afl tbe first ideal matter of Xi/ipwOirrot, 01) 9(opua, Aeiy ybip dfA^cl» 

Plato was undefined and undefinable, r^ cvMov Tp6s r^ toG atbpaTos inr6' 

it was ndther earth, air, fire, or water, prturtM, Stob. Phya. i. zi. 4. 

pJlT€ iaa iK To&rtijy, p.'ffT€ i^ wp Tavra * Which however, as the philosopher 

yiyopof, dXX' d6paT0f €l56t ri koX dpuop- confenes, can be brought home to the 

^, Tordcx^i ftieraXafifidpop 6i dropuh senses only as a dream, pi/6yis vtarbp, 6 

TaTd T^ Tov votp^oOf KoX 8v0-aX(tfraror S^ 6w€tpowo\ovfU¥ /SX^rorrc* . ^'m. 
aM \iyoirres 06 }ff€wr6peda. Tim.$iA. 



8abstance» the antecedent representative of grosser matter; anaio^es. 
the counterpart of which we easily identify in this transcen- 
dental product of Achamoth's passion. To €i/ ^ yiyveTai is 
sufficiently descriptiye of the lower Ogdoas the region of 
Achamotb; it was the cradle of creation, from whence the 
earliest germ of the material dated its rise. Again, ^roiros, 
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 Kcvotf, the breathing ground, as it were, of 
the animated world; *ol HvOayopov ckto^ etvai rov Koafiov 
K€vov, €19 o avairvet o Kocfioi Kal e^ ov. Achamoth then 
was placed for the present el^ tov virepovpaviov roirov tout» p. «. 
€<TTiv ey Trj fxeaoTrjTi^ where the term /ufaori/s also was 
suggested by Plato^s fieaoTfjTei or Iiarmonic means, which ^m. 36 a. 
he interposes in the generation of >//(/x>7* And further the 
coQstitution of Demiurge himself, intellectual but not 
spiritual, and evolved by Achamoth at the same time with 
the prot-ideal substance of matter, is in dose harmony 
with the formation of the mundane soul in Plato; the 
Creator having taken a portion of indivisible substance, ael TUn.35, 
Kard Tairrd, eternally the same, and of that which is divisi- 
ble, formed of them a third mean substance rpirov e^ 
ipi(^Oiv ev /ULe<T(p ^vveKepdaaTo ovaia^ elSo^, consisting in part 
of each, r^? re Tavrov (puaem av irepl Kai t^9 Oarepov, and 
placed the substance, thus formed» midway between the 
divisible and the indivisible, Kard Tavra ^vviartjaev iv fieatp 
Tov re afiepov^ avTtSv Kai rov Kara ra awfiara fiepiarov. 
Still this composite substance was only ideal^ rpia \a(iwv 
avrd ovra avpcKepdaaro eU fxiav irdvra iSeav' in all of which 
terms we trace the original of the Valentinian evolution 
of Achamoth, and the animal principle Demiurge, as also 

^ UX^tay rbraif clrai rb fJixrdKiiT- fUinfv. Stob. I. zviii. 4. 
m^ Twv tiiOv, Sircp efpiyjcf iitra^opiKm * Stob. Phyt. I. xviii. 4. 

r^ ^upp^ KnBdwep ru^d TiBiprrpf koX de|a- 



Formation of their particular sphere midway between the Pleroma and 


the warld 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, e» tjj <tki^ 

auTov ^i/oroi^Tac, it is said, aKta yap t!j^ ^o^ij9 tov ^SiWTiipo^ 

T^f irapd T^ UaTpiy tj wapouaia i; ivTavOa, ^euTor ce aKia 

ov (TKOToi aXKa fptaTuryuo^ eaTiv. ^18. It was a reproduc- 

pp.xcix.e. tion of the inherent aroma t^9 i/loTi/Toy of the Basilidian 

11.98,3. scheme. Christ in answer to her prayer sent the Paraclete 

^ 83. or Saviour, endowed with the same coUective gifts as Jesus, 

and accompanied by an angelic ^body-guard. Achamoth 

at first was alarmed at the glorious apparition, and veilcd 

her face &* ai^cS, symbolising perhaps the Platonic notion 

that before the orderly creation of the world commenced, 

matter and the soul were whoUy unguided by intellect, 

Jf««j^ and obeyed simply the rule of blind necessity, e^ avar/Kf^ 


Next, Achamoth received from the Saviour the for- 
mation kotci yvwcriv, denied under the former revelation 
of the principal 'Christ, and was set free from her 
^dOtl. 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 

* Cf. the ffTfMTuarai dtol of tho Py- arganued, a better term would be «n- 
thagorean Onatas, ro2 5' dXXoc 9eo2 rorl formed, the idea followed being that of 
tAt vpaTOP Bebv xal roarbw o{/tus ^om, Plato'8 firat matter. 

cJ^nrep x<>P^^''^ *'<^^ Kopv^off koL arpa- * Note however, that evU,ihuB arising 

TiQTai worl arpaTay&v. Stob. i. ii. a8, from the Enthymesis of Sophia, ia traced 

39. back to the primaiy emanation Nus, 

* p. 41. The Valentinian reproduc- and had its nource in BythnB, (p. 14, 
tion of Christ in ▼ariooB phaBea, is in n. 4), just as in the Zoroastrian theory 
oomplete harmony with the Egyptian light and darlmeu, as two oo-ordinato 
mythological permutations, see pp. xx. ideas, sprung from the Inllnito, pp. xir. 
»xii. XV. The origin of evil therefore was 

' See p. 40, n. 3, where for «n- antecedent to any oontact with matter. 


the world of matter; for by reason of these iraOti or SpirituU 
affeciwns, the idea first, and consequently the substance of P"°^'P ^- 
matter obtained a double character; of passion, which was 
evil, and of convertibility; in .the words of our author, 
vpos To yeveaOai ouo ouaia^, r^v <f>av\fiv twv iraOwv, tijv t€ p- ^ 
Ttjs iiria-Tpo^f)!}^ eyLtraO^. Further, by reason of this hypo- 
statising of ideal matter, tfae Saviour was said to have 
created the world Swafieh viriuallj/, though not actually. p- ^- 
Achamoth now separate from grosser passion, conccived, 
from the vision of the Saviour*s angelic retinue, the spiritual 
principle, afberwards infused into the elect souls. The origin 
of all created substance, matter, soul, and spirit, is thus 
accounted for, ev Swafiei : 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 
eraanated from the Pleroma, but endued with that essen- 
tial ^yvwri9 which was as the life of the perfect iEons. 

The principle that corresponds most closely with the 
mundane soul of Plato was now evolved, Demiurge, the 
king and father of all ^ psychic and ^hylic substance. The p 42- 
former of these in imitation of the Platonic, or more cor- 
rectly perhaps of the ^Pythagorean notion, was termed 
i$^i6v or the dexirai principle, the latter aptaTepdv or 
nnistral, In the Platonic system these relative expres- 
sions had an ^astronomical bearing, in the earlier theory, 

Not very diBsimilarwas the Pythagoreaii • rwv ix rod irdOovi Kal rijs IfKrit. 

iheory, that fvil was co-ordinate with the * 01 fiip UvBayoptKol 8cd ir\ei6yta» 

*volution of the Dyad; tup i,px^p t^v ivofJbdTuif KaTijyopovirif toO fih iiyaOw 

1*^ ftoydSa Oebif Kal rdkyaObv, 'ffrii iarb^ rb h r6 ireirtpaafUvaif t6 fiivov t6 tifO^ 

17 roO y6of 0(^it, aM% 6 vovj, Kal t^v rh Treptffchv rh Ttrpdytavov rh trov rh 

^ptffrov hv6Za Mfiova, Kal rh KaKhp, irepl he^ihv rh Xafiirphy' rov hi KaKOv r^ 

V i<m rh iXiKhp irKi)Oos. 8tob. I. ii. 39. SvdSa rh Aireipcy rh tpephfieyow rh KdfA- 

^ 72 f i, and see Index, v. yvGxTii, w\ov rh dprioy rh ircphfJtTfKes rh Ayurov 

* Tup hfioowrltap airrt^f rovri<m rwp rh dpnrrephv rh CKorrea/hv, (3<rre ra&ras 

fvxiir&r. It was erolved from the pas- dpxh''s yepitrews ^TroKeifiipas. Pldt. de 

siou of fear, the instinctive cause of la. et 0$. c. 48. 

animal self-preservation. Cf. also the ' rV /A^y o2V i^(a ^ophv, ixetfyfifutrep 

Baailidian notion, Cleu. Al. Sir. 11. 8. etpat rijs rairrov tfiifcetas, t^p hi ivrhs r^t 



Bightand 00 in the Valentinian they inyolved a ^moral notion ; 
' and the idea has descended to us through the 'Latin 
and German languages. 'Plutarch assigns an Eastem 
origin to the fancy, and terming it irafjLwaXaw ^^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 constitution, soul and 
spirit are symbolised by the right and left sides of the body» 
whQe Macroprosopus or ^ P$^ 1^^» ^b^ Infinite Source 

Oaripov tV /*^ ^^ ra^oO, Kardi irXeu- 
piuf iirl ScftA vepi-fffaye, t^v 5^ Oaripov, 
irard BidfierpWf 4r' &ptffT€pd. Plato, 
Tim, p. ^6 0. The pbiloaopher however 
is speaking of the equatorial circle and 
the ecliptic ; of which the one was ex- 
temal to the other, and forming an 
angle with it. The East is here t6 
S€^t6v, the West rA dpurrep6v, The 
Egyptians uaed the same tenns, but of 
North and South; for the rising sun 
representing roD KbapMV irpdctaTov, haa 
the North to the right, and the South to 
the left; and identifying Kronoe with 
the Nile, they considered that he had 
his origin from the Uft, and was ab- 
sorbed in the ocean to the rif/ht; Kal 
$prjv6s icTUf Upbi hrX tov Kp6pov ytph- 
puafot, dpupf€i W rAi' 4p TOit dpunepoii 
y€PhfU9o% fidpeai», ^ di rott 6e(co«f 0^ei- 
p6/i€ifov' Aly^irrtoi ydp oXopTat rA puh 
iiM ToO K^apov irp6irtairo» e&oi. Plut. 
/*. et Os. 3fl. 

1 Thbodobub, as quoted by Plu- 
TABCH, used the terma of the Intel- 
lectual, and ite con verse, when he charged 
hia pupils with receiving with the left, 
that which he gave them vdth his right ; 
roi>t \6yovs airrov t-q ^c^t^ wporetvoirrof, 
hlovs T^ dpwT€pq. S4x^<r6ai tQw dKpotafU' 
rwr. /«. et Ot. 68. 

* Da» Recht, and StniMer. 

' dirb Sv€tp hajrrliop dpx^ koX Sveuf 
drrcrdXciv ^wdfxciaw, r^ nkv M r& 8c{t& 
jcal icar* etBew (r^trfOVfUwfft, rifs V 
l/iiraXiy dpaarpe^itffifs koX djmKtoffjfS, S 
T€ pios fuxrhs, KoX 6 KhofJMS, K.r.X. de 1$. 
et 0$. c. 45. 

* Fecitque ante omnia duoe /onteM 
rerum sibi advermntium, illot videUeet 
duot Spiritiu, guorum aXter eat Deo tam- 
guam dexUra, edter tamquam sinitkn» 
In9t, n. 9. The dualistic principle 
therefore was not independent of an 
anteoedent cause. See pp. zii, ziii. 

|nn jnDne^ nvbv {r^^ypx* na i,) 
vh\xcxr\ «yon jntDD pno i^nn 
KB^ip «nDB^i nron dik h^h^ 

5. Zenftt*^ IV. 7, 8. H^H C^W «S«DBn 
Whm ihe lower Adam de$eended (tnlo 
th€ vorld) in the Ukeneea {h eU^ri) of the 
upper, there foere fownd in him ttoo 
apirita. Man i» eompUted of ttoo mdea, 
the right and the Uft. The righi {aigni- 
fie») ^ holy aoul; the Ufi the animal 
principU {aoul of life). Compare pp. 
43i 3- 5'» <^nd Hipfolttus» h^afu» 
rjfvxucrfs oinrlas, ifris jraXetrot JeftA, 6 
hrffuovpy6s. vi. 32. 

' Without doubt 'Hpuraracbf or 
M^tf, the Orphic A^of. Lobbok Ag- 
Uioph, I. 469, 483, who also, like the 



of all, was whoUy ^Se^w. The apocryphal, though highly Goodaad 

ancient Clementine homilies, supply more than one in- !_ 

stance of the same mode of thought» and 'Heaven is the 
Bight, Earth the Le/i principle. 'Good and Evil also are 
symbolised by the same terms; and the whole human race 
is arrayed under tbese two principles, ^the Bight leading 
to 6od, while the Left is the scourge of the wicked. As 
regards the Valentinian system, ^Theodotus states that 
the Bighi principle subsisted before Achamoth's prayer 
for the light of Chrisfs glory; but ^the spiritual seed of 
the Church, which was still Se^iov, was subordinate in point 
of succession to the Left power. Evidently, however, 
Valentinus found these terms ready to his hand; and in his 
system the Bighi designated the immaterial principle of ?>«. 
the soul ; the Left^ the grosser principle of matter ; the 
former alone being capable of salvation, but only so far p. 51. 
as it was conjoined with spirit. 

Babbmical prototype, was arrhenotkeU, 

^9^ col ym d n^p Kpanp^ Ms *BputaMCuot. 
Compare sIbo SroBiBUS, Phya. i. iii. 56, 
where tbe notion is traced back througb 
BardesaDes to an Indian soiux^e. 

^ Tkere it nothing nnistral in thie 
Ancient Inscrutable Being, he is vhoUy 
dextral. Idra R. § 81. K^KDB' T\h 

w*D» K^iD nKo^no «p^ny ^«na 

It may be noted that Demiarge, among 
other names, was called by tbe exact 
term ao frequently applied in the Cab- 
bala to I^D^K y^, viz. iraXoi^ twf 
^Mfpw. HiPP. Ph, VI. 3«. 

' '& &PXV ^ ^'^' '^' ^» iSffvep de^cd 
'oi ApiTrepdi, irpiaTOP iirolrfffeif rhw odpa- 
^, elro rV yifw, koI cvt<os jcarA ri 
i^ rdffas r&f ovjVy/at ovFetfTi^aro. 
CiiEif. Hom. n. 16. The idea was 
Valentinian; Thiodotus givee as ayno- 
nyma rhw odpaufhw koI tV yWf rovriori 
r4 obpiana koX rb, irlyeuL, t& de^cd Kal 
r^ dpurrepd. p. 43, n. 3. 

' h^lKa yow Xlfuav, dpi^repd rw) 

OeoO h^vafus wv, Koi rCnr rhv Gedi» oiK 
elS&rur, iwl Kojcoiroitqi r^w i^ovfftoM txfov, 
pdoots vfias re/M^aXecv •ffdvy^jOrj, Clkm. 
ffom, vn. 1. 

* AvffUf iKdffrore dpxovffw, he^iCop 
re KoX einopipLW, . . . . r^ QeQ dcd rwi 
dyaOov KoX ht^iov ijy^fiApos wpoffif^&Yrfre 
. . . airrbs yikp fubvos $c& r^t dpiffrcpas 
dMaipCov, 8c& ri^t 8e(cat ^ciMnroc^ac B^a- 
rai. Clem. ffom, vii. 3. 

' TA /liv yhfi Se^cA irph rrjs rov <f>whs 
alr-fiffem irporjpixBv inrh r^t firrphs, rA 
8^ ffTipfiara rijs iKKXfffflas /lerd rV roO 
4><arhs aXrrfffUf, 6re vrh rov A/}^erot rd 
dyy€\iKii r(av ffrrepfidriaw TfMefidXero, 
Did. Or. § 40. 

* 'AXXd Kal einbwfLOi hvpdfiets, wfMrai 
rpofiXriOeTffai rCop he^itop itx* airfis, inrh 
rifi rov ^<arhs rapoofflas od fjLop^twprax, 
Kar€\cl^rjff09 hi al dpierepal inrh roO 
rhxov fiop4^rjpau % 34. Here mention 
is simply made of the spiritual Reod, not 
of the animal or intellectual principle, 
which, as in the Platonic theory, was 
antecedent to the material. Ab the 



Demiiirge. Achamoth thereforc having now reoeived her forma- 
' tion jcaro yvwaiv, originated those spiritual powers of 
inferior grade, that were no longer considered too subtle 
for intermixture with the gross essence of matter. . These 
were, Demiurgej ^fiery as the first matter of Plato^ formed 
after the image of Monogenea or Nus by the co-opera- 
tion of Soter; and the Tarious angelic and archangelic 
counterparts of the iE^ons ; these also peopled the psychic 
habitcU of Demiurge» constituting the seven astronomical 
heavenSy or ^Hehdomae^ or 'AvaTrai/aiSt and in which the 
souls of the faithful and elect are reserved as in a place 
of rest; ^Tt^ *Afipaafx Koi rol^ Xocirois SiKaioti to7% iv Tij 
avairauaet ouatv ev rois oe^iols' Both the psychic or dewtral^ 
and the hylic or ainistral principle were embodied in form 
by Demiurge ; tbe first being analogous to the formation 
of the mundane soul in the Tiraaeus, while the consolida- 
tion of the second represented the Platonic sifting of oppo- 

p.4a site elements, kov(J>(ov koi fiapevoVf avw^pepwv koI KaTw<f}€pciv. 

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 irdOrj, as the ^crea- 
tor deities of Plato were to the first matter ; also, Acha- 
moth with these various irdOfj, was to Bythus, as the 
Platonic creators with the first matter, were to the Su- 
preme. So, again, a definite analogy may be traced 
between the three relations of the Divine Principle in the 
later Platonic idea, and the triple progression of Valenti- 

elder it ruled the younger or bodily Athene, the impersonation of the Di- 

element, od ydp hp dpx^<r0ai rp^apOrtpov vine Ihiiu, pp. xxii. xxvii. tV ^ i^fxd- 

inrb yeurripov ^wip^at etaaof. Tim, 34 0. da Koipou «cai 'A^ai'. Stob. Phya, i. i. 

^ See p. 164, n. 3, and cf. Plato, 10. 'A^i^m; aUo, ae the Egyptian god> 

Tim, 40 A : rov /Jth' odv 0ftov rjjy rXela- dess Neith, the mondane Dtvine aoul, 

Tff¥ tiiop ix Tvpbt dT€ipyd^€T0, But was called ipSofids, Plct. de 1$, et O9, 

thie element aa an object of sense, was 10. 
9kpn>dwA of the Creator. Ih, 31 B. » Did, Or, § 18. 

' In the Lfcter Pythagorean symbo- ^ rCav ii ^vjirCgw r^if yi»€9t» ro?s 

lism of particuUr numbera, the Hdh iavrw yetnr^fAOfft ^yipMvpyu» rpoaira^af, 

domad typified periodical Time, and Tim. 69 c. 


nianism as expressed in Bythus, the Pleroma as repre- Hebdomas. 
sented by Soter, and Achamoth, the more immediate 
source of this lower world of matter. 

The Hebdomas of 'Demiurge also has its counterpart 
in the Platonic theory ; only the Philosopher shews that 
he meant no other heavens, than space circumscribed by 
the planetary ^orbits; but the Gnostic had always held 
that Plato was ^blind to the spiritual sublimities of a true 
Gnosis; his more material views therefore were subli- 
mated, and the seven heavens became undcr Valentinian 
treatment no mere matter-of-fact orbits, but ^angelic vir* 
tues and powers. 

The Clementine homilies endeavour to give a Catholic 
expression to this notion. There the Creator is exhibited 
as forming the worlds with six ^intercalations of time; 
himself being the true Hebdomas or ^kvaitavai^. The 
Cabbala however of the Jews may have supplied the 
notion, having first received it from the East. The ^ «, i. 
locality of Paradise in the fourth sphere, or true mean, 
was undoubtedly Cabbalistic ; t6v Hapa^eiGov virep Tpirov ib. 
oipavov ovra, from whence also Adam received the animal p.45,1. 

Thus the ordering and disposing of the world of 
matter, which was deemed wholly •derogatory to the 

* 'BttA Kal o^popoifS KaTtffKevaKi^at, * Tot^i ik^ ^irrA oitpaifoin ov% tXvai 
w briMv t6¥ Arifiiovpyov etvcu X^ou(rt. voijtoOs {vo€po6s) ^ao-a», dyYfXovs ai>roi)f 
P- 44« inroTidarrai. Compare 45 with 44. i. 

* 'EirrA «ci^icXovt dplffovt «rorA rV 'rov • XpoinKdis f^ ^iarr-fipuaau^ ffvrreXet 
StTXoo-iov Ktd Tpiirkaatov Sidrraffuf iKdff- t6p K6fffioPf a^df dpdiravfftt C^ Kal Thv 
Tip'. Tim. p. 36 D. iff6fi€voif &T€ipov aluwa €lK6va ix<ev' 

2<^/biara W avrQv iKdffrtav irof^as o.px^ (Sv Kal rcXevn}. . . . roM iffTtv 

Q€6tf idrfKCV c/s rdf rcpc0opdf, ds if i^bopMos p.vffT-fipiov' aMs ydp iffTtv if 

BaTipw irepfodof ifei, ^rA otfo-af^ BvTa t<3v S\w dvdxavfftr wf rocf iv fUKp<^ 

iwTd. ZeX^njy ftiv e/f t6v wepl y^v pufiovfUvois a^oO ri fUya, aMv x^P^^^* 

rpuToVt^nXtov d* €ls Tbv $€&repov inrip rac els dvdiravffaf, Cleit. XYII. 9, 10. 

7%. Tim. p. 38 0. «80 Stob. speaking of the PlRtonic 

* KoX ainfA -ifrarafjLipot, Cts 8^ roO theory, i^oOf odv 6 Geif, x^P^<^^ cWof, 
nXdrwiros e/f ri fiddos ttjs votfTijs oMas rd 5^ x^P^^^ dKoviffOta rb dfityis irdffVfS 
oi rcXdo-oyrof . PoBPH. r. Plot. 16. fifXijf, jcal firfdcvl tQv ffWfULTiKvv ffvpL* 

cxxxvui VALENTINUS. 

Dereiop- Majcsty of the Supreme Being, was effected without the 
"evu!^ Pleroma, aud Demiurge was the unconscious agent, per-- 
forming his functions in entire ignorance of the Divine 
^iSeaif or arcbetypal forms, as well as of the Supreme 
Bythus. The notion that he imagined himself to be the 
Supreme and only God, bears perhaps upon the belief of 
physical philosophers, tbat the world itself was the Deity. 
It was the very general condusion arrived at by the >|f i/^^ucov* 
or natural man. 

Evil, as in the Persian theory of Zoroaster, was no 
true co-ordinate of the Supremc Good ; but it was mixed 
up with its primary emanation, so soon as di&cretive 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 eyil, ra wevfjLariKa r^ 
TTovrjpia^, productive also of physical evil, emanated from 
the grief of Achamoih. Hence Satanic influence waa 
dosely 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 charged 
not to grieve. The dwelling of Cosmocrator was the 
world; his proper element was atr, as the pabulum of 
Jlre ; and the world contained within itself the latent ele- 
ment, that in the* end should burst forth and ^annihilate 
matter. The dietraction of Achamoth was descriptive of 
the blind but continuous KivficriSf with which matter was 

irerXeyfjJww, firfii rif ToBrfr^ rift ^dv^ewt r6 «revfia r6 dyiaf rov OeoD iv ^ i^^pa- 

avfATa$4t. Phyi. i. ii. 39. ylffSirre. JDid. Or, 48. 

^ iryvviiKhfai airrOv (Int, airrhv) rdiS ' p. 59. A notion qoite inoonflistent 

l^iai iSp irolei, koI aMfif rifw imfripa^ with the pre-ezistence of matter. If 

p. 45. matter hftd an eteroal existenoe, it ooold 

' KoX Toiei iK riSp iXiKiip, rb ftiw ix not ftgain be annihilated, {Tim, 51 a,) 

r^f Xt^i^f oi^t<Sdcs Krl^ TvevixanKik as is atated ezpreesly by Ibbnjbub to 

rjfi Tomiplaff Tp6s A ^ irdXi; i^/uir* dib have been a tenet in the Valentinian 

KoL \iy€i 6 'Ar6oToXot, koI fiif Xvireire creed. 


agitated, according to the ^Platonic theory, before it was Fonnation 

organised by the infusion of the mundane rational soul, ^ — 

and from which it was redaimed by the harmonising action 
of mind. It was matter in its subjective aspect, ever 
shifting and changing, even before it had been endued 
with the plastic properties of life. It was in this way 
that the airopia of Achamoth was causative of the first or 
procosmie matter. 

The world being now reduced into order by the orga* 
nisation of the iraQri of Achamoth, Man's bodily nature 
was next created. And Plato still gives the key-note, 
whose belief that Mind existed antecedently to matter, was 
based upon the necessity, that the ^dominant shQuId pre- 
cede the subject; for the intellectual and vital principle, 
the ^vyri of Man, was first evolved, the gross inert element 
of matter, organised as his body, was an after-product. 
Hence also in the Cabbalistic Book Zobari the first Adam 
is said to have been formed of 'Light, and of the com- 
ponent elements ^of all the Azilitth, or worlds; as ideal 
matter had an eternal existence, so man's subsistence in 
the Divine idea was from everlasting. And this would 
seem to have been the heresiarch's meaning, when he says 
that the choic Man was formed by Demiurge, ouk diro 
TavTfn Tvj^ ^Vp^^ 'yS^j dX\* dwo Tij^ dopaTou oi/crias', dvo v- «• 
Tou K€j(uiA€vov Kai p€V(TTou Ttj^ vXtj%' uot from thc dry dust 
of the earth, but from the unseen substance of procosmic 
matter, over which the Spirit of God brooded, when the 

1 TVm. 51 E. and cf. p. cxxvi. n. i. 56; also the Philonic Logos, which con- 

* Tim, 34 0. 36 E. tained a fruitfal germ for after develop- 

* £i ex ea {luce) fwfm eH Adam ment; being designated in variouB parts 
primuB occtUtuB, qui sttpra eplendorem. of his writings as, Idia ti^v IScuv, rijs 
Introd. in Zoh. IV. c iv. see xiii. liv. Iv. fiaKaplai ^^etas iKfjLayetWf iwa&YOfffia, 
Ixxxiii. Ixxxix. cxvi. and p. 134, 2, Cf. fiovds, 6 6p0p<inros OeoO, vi6s OeoO, t6 
the oriental notion, p. cxvi. n. «. twk im-uv irpca-p^epov Afi/nrroy, SOyafus 

* Ibid. Sect. vi. c. xxxiii. 4, 7, and OcoO, t&itos toO Kdtrftov vorjToO, cUCjv, 
compare the Indian Macroproiopue in OKid, irapddciyfia, dpx^viros, iS4a ipfiri' 
the myth cited by Pobphybt, from vc^s, Ayyckos ficaiTtfs, hc^rrcpos Ocbs, ^ 
BabdbsaKXS in Stobjeub, Phfi. I. iii. rfa;y (SKw ^vx^ k.t.X. 


Tetradre- world existed in its first rudimental idea, without form 

2!!!!^ — and Toid. Into a body of this ' transcendental matter the 
soul of life was breathed, and» by virtue of that g^ft, man 
became as the representative of the Deity, xar eiKoya Kat 
Kaff ofxomaiv. That the choic body, thus imagined, was not 
yet the body of tangible flesh is evident; this was added 

P'^ afterwardSy SaTepov ce wepiTeOeiaOai Xeyovaiv avTip tov 

SepfiaTivov ')^iTwva' tovto oe to alaOijTov aapKiov elvat Xeyov- 
crii/, and the union of the two, in the human being Adam, 
was a cause of ^fear and terror to the angels, who beard 
spiritual mysteries uttered by that which they deemed to 
have been wholly carnal. Man as yet was mere soul and 
body; the spiritual principle was infused only into the 
elect seed; it was the conception of Achamoth, engendered 
by the vision of angels; and was imparted by her without 
the cognisance of Demiurge. MaUi therefore^ in his com- 

Pii.50,61. plete condition, is a compound of four several principles; 
the animal soul that he received from Demiurge, the 
body of procosmic substance, the flesh of matter, and 
the spirit infused by Achamoth. Thus he comprised in 
himself a binary avl^vyla, in which the higher nature, com- 
pounded of spirit and protarchal substancei was the cor- 

p.6i. relative of soul and of the material flesh ; he was a coimter- 
part of the Tetrad. Practically, however, Man was viewed 
as a triple compound, body^ soul, and spirit; the transcen- 
dental substance, in which he was supposed to have pre* 
existed, in no way influenced cither his present or his 
future Being, and was only mentioned to be forgotten 

^ The Cabbalifitic books of the Jews not »aid, the Man, htU Man aimply, in 

make the aame distlnction as Philo, eontradittincUon to the vpper Man, (hat 

between man created after tbe Bimili- itm formed in ihe Perfect Name, 
tude of God, and man formed of the ' As in the fragment of an Epistle 

duBt of the earth. SoStphra da ZeniiUha, by Valektinub, quoted by Clem . Al. 

m.ii, sayB; .01« nC^3 D^H^K IDK^I ^''^- "• ®= '^* >^ ^"^^ MfM^rrou 

onD Di« vhH yn2 i6 Dn«n '^7'''''^'*^f^I'^T 

L L L ApOptbTov, un oii aoroO i¥ atrif KaOtV' 

;*^ KDfira inynfen K*?^^'?! ^p^tO ^^^^f . Compare ako the oorre«pondin^ 
And Qod aaid, Let u» male Man; it it notion of Babilidxb, Hipp. Ph. Tii. a6. 


agaiD. Similarly the entire human race was divided into in Man 
the spiritual, animal, and material, and it mattered little, chriBt. 

practically« that there was an antecedent ideal Adam. The 
seed of the elect was the eounterpart of the heayenly 
Ecclesia, the Church foreordained from everlasting in the 
Pleroma of Divine Ideas. 

The Christology of Yalentinus was essentially Docetic. p. eo. 
The heresiarch imagined again a four-fold constitution for 
his Christ; and in lieu of the body of flesh, or hylic prin- 
ciple, which would have involved on the one hand the 
^personal suffering of Christ, and on the other the Besur- 
rection and Ascension into the Pleroma of a body of flesh, 
he substituted a being, who, though of reasonable soul, was 
by no means of human flesh, but was formed Kar oiKovofiiau, p.ffs. 
and dppnrtfj re^vri, so as to bear the outward appearance 
of man, though composed of the same ideal substance in 
which the archetypal "AvOptoTro^ was also formed; koI vXikov 
Se ouo oTiovv €i\i]<p€vai Xiyovaiv aurov, /xi^ yap elvat rtjv 
iXflv ^€KTtK^v aioT^pias, The body of Christ then, as 
Apollinaris afterwards afiirmed, was of a heavenly charac- 
ter, and being formed in heaven, passed into the world w^ 
5id awXtjyos, without receiving anything of the Blessedp.6o. 
Virg^n beyond mere transmission. Similarly, before the 
crucifixion, the iEon Christ who descended upon Jesus at 
Baptism as a dove, was again separated, and left the 
psychic and economic Christ, the spiritual Christ beingp.6i. 
impassible ; and he suffered in no respect as an atonement p. gs. 
for sin, but simply to symbolise the voluntary isolation of 
Christ from the Plcroma, when he formed Achamoth icar 

The Valentinian view of the destiny of the human race, 
bore a considerable resemblance to the Manichaaan theory 
of Indefectibility, which haa descended to us as the Supra- 
lapsarian theory of Predestination. Of the three classes 
into which the human race was divided, according to the 


Maii'8 triple division of his natiire into body, soul, and apirii^ those 
doBtin^. t^at were under bondage to the first, or the choic, were 

^^ '* whoUy out of the reach of salyation ; the psychic or animal 

^ ' man, as the Church Catholic was called, was only so far 

salvablei as he made choice for himself of good, eau T-a 
fieXriova eXfirai' but then there was no admission for 

p.59. him into the Pleroma; he had his Rest in the Mean, or 
Meo-oTijy, where Achamoth for the present received the 
souls of the Just; and whither Demiurge, upon her final 
promotion to the Pleroma, should ascend after th^ lower 
worlds had passed away. But if the animal man made 
choice of evil, his eternal lot was, j^wpiiaeiv irpos to o/moia, 

p-sa. t. 6. like the cholc, eh ti/f tpQopav. The spiritual, that 

is Valentinian heretics, alone were admitted into the 
Pleroma^ from whence their origin was dated; for at 

p-u- the final restitution of all things, Achamoth and the 
spirits that had been transfused by her into tbe world, 
should be admitted into the Pleroma, and mated with 

Dwtxxxu. the angels, their consorts. Numerically therefore the 

7. *^ ' sum of the elect was Kar apiBfxov ayyeXtov Qeov. 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 ev 

p.64. fieaortiTh 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 aui generis, they were both 
inconvertible and incapable of further modification. 



The moral effect of such doctrine was pernicious in the 
extreme; IrenaBUS gives a dark picture of its working 
within his own immcdiate observation, and such as the 
heresy was on the banks of the Rbone, it also was in Asia. 


But Hippoly tu8 eithcr draws the veil of charity over the Theory of 
more secret working of Gnosticism, or in Italy its votaries "^^™ '^°' 
li?ed, si non casie caute 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 account of Irenseus, and transcribing long extracts, 
stops short at these charges of immorality ; as though he 
could not bear witness to the truth of the picture, so far as 
it had been presented to his own personal observation, 
amid the realities of life. One very remarkable feature in 
the work of S. Hippolytus, is the care that he takes not to 
sully his page with topics that it must always pain the 
Ghristian to read. For this reason we also may omit 
those details upon Valentinian and Marcosian immoralitieSi 
that foUowed in natural course from their ideas of inde- 
fectible priivUege. 

The Valentinian view of inspiration was quite consistent 
with the rest of the system. For the govemment and 
disposition of the affairs of life were whoUy under the 
guidance of Demiurge, whose profound ignorance of every 
thing above his sphere prevented him from having any know- 
ledge of the spiritual substance imparted by Achamoth; 
upon the principle indicated by the Apostle, ^i/^^ijcor ^eicor. a.i4. 
av9p(airo^ ov oe^^^erai tol rov irveufiaro^ rov Qeov. There was 
something, however, intrinsicaUy beautiful in the spiritual 
principle that commended it to his regard; and those into 
whom it was infused were advanced by him to pre-emi- 
nence, as Prophets, Priests, and Kings. But the spirits of 
the prophets though subject to the prophets, were no 
subjects of the Demiurge; hence they uttered indifferently 
that which was dictated by Achamoth, as in the sugges- 
tions of the seed they bore within, as well as the psychic 
and merely natural ideas that their human soul derived i cor. vn e, 

12, 40. 

from Demiurge; adopting possibly the notion from S. I,^^**''^' 
Paul'8 words, who speaks of himself at one whUe as giving v. 4.'" 


Piato utterance to the mere humaa suggcstions of intellect, 
foUow^ at another to the inspiration of the Spirit, while in another 

place he dedares that he speaks the wisdom ou tou alwuo^ 
iconi.«. TouTov, but the wisdom of God; words that the Valentinian 
would interpret of Achamoth. It will not be necessary to 
pp-JJ:^- advert to any of their more palpable perversions of Scrip- 
ture, for they add nothing to our knowledge of Valentinian 
principles; they only illustrate them. 

Altogether, therefore, we have seen that the Valenti- 
nian system, in many of its notions, resembles the scheme 
set forth in the Timseus of Plato; and since the philosopher 
adopts ^Pythagorean views, more especially with reference 
to the mundane soul and numerical harmonies, it is pro- 
bable that this phase of Gnosticbm 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 liglit 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 difTusion, 
or in concentrated sublimity, God was AII Things, and 
AII 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 tbe Oriental 
systems of philosophy for an explanation of the Valentinian 
theory; for it symbolises rather with modes of thought 
prevalent in Greece; and, so far as Oriental notions are 
involved, we trace them back to the Cabbala that the Jews 
brought away from Babylon, rather than to Zoroaster or 

1 Heuce Hifpolttub aays, without Kal yhp TlXdrw SKtas iw rtp lifULUp 

any misgiving upon the subject, "Ea-Ti rhnf VLvBaybpa» dkTtpui^aTo* rocyopoCr xal 

/ih oSr ^ OvoKeirrtyov atp€ffis TlvOayopi- 6 TlpLoios aMf itrrw a^tp UvSay^peios 

K^p txfivffa KoX HXarwiK^v t^ inr6$(fftp, $hoi. PhUof. VI. a r. 


the Zend Avesta. Like Plato, Yalentmus acknowledges a imitatiTe 
bigher spiritual principle, as well as the mere psychic soul P"^^p *• 
of the animal; like his master also, he leaves the origin 
of matter wrapped in mist and obscurity» though he seems 
to have taught that gross matter had its origin in time, 
while the space that it was to occupy, its ideal forms» 
tendencies, and general characteristics were eternal. The 
Valentinian ^Eons have been very generally referred to 
the tSicu of Plato, and in several particulars they harmonise 
more closely with the views of the great master, than with 
the ideas of the neo-PIatonic school; the iEons of the 
Pleroma and the idea of the Universe, as it subsisted in 
Achamoth, together, are not widcly different from the 
ideal entities of Plato. 

The imitative principle, that Yalentinus adopted from Dtd. or. 33. 
^more ancient systems of philosophy, is an idea of perpetual 
reeurrence. "The entire universe was held together by 
mimeiic links. Each emanation was a copy of the pre- 
ceding, and a model for after development. Thus Bythus 
was reflected in Manogenea or Nti8, and the two by a pro- 
portionate development became the Tetrad; this summed 
with its units the Deccui, when a fresh series commenced, 
and the accession of another initial pair constituted the 
Dodecad. Various instances of this reproduction will be 
noticed in the account of Irenaeus. The same mode of 
thought is perceptible in Plato. The writings of Philo p. xi«i. 
give numberless instances of it, and it was principally from 

^ Compara JoTe'i reproduction of Zi/iwra, Hifp. Ph. vi. 9. Apelles per- 

PkoM, Gbotb, ff, Or, 1. 15, tbe Oiphic oeived the uialogy between the Orphic 

Tetraa : and Simoniui notion of a first principle 

Jhpww d^akfiotffip hptbfiewot h9a xai of light^ «nd adopting the idea of the 

Ma, — Mtrm. inPhadr, 137. Mage, he designated it in the nomen- 

LoB. Aglaoph, i. 499; and one of the clatnre ef the Greek. 
tefcrad of Apelles; trtpw 81 ir^ptrov rbw > See Indez, InUlaHve prmeipU of 

^oWrro. HiFP. Ph. X. 30. Gf. alflo Qnosticism, and oompare the doring 

Zagreui, Gbote, i. 26, 99, 44 ; taTi di ^ words of the Timctut, infr. 368, 7, alno 

Mpatrrot S^^a/uf rb irOp «orA r^ Plat. /«. ei On, p. xxiii. n. 3.« 

VOL, I. k 


Vtfut- this magazine that the Gnostic 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 features 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. 

Valentinus could boast of a more numerous personal 
following than any other heresiarch ; but his sect had no 
yitality, and could not cope with the Marcionites ; neither 
had it any principle of unity ; accordingly it varied in 
the hands of Ptolemy, Heracleon, Secundus, and Marcus, 
in the West, as compared with the more Basilidian teach- 
ing of Theodotus in the East ; it will be sufficient if these 
variations are noticed as the work proceeds. Marcus alone 
appears to have imported a few fundamentally new notions 
into the system^ derived from the numerical philosophy of 
the later Pythagorean renaissance in Egypt» and from the 
Cabbalistic trifling of the Jews. Here again the reader 

^ Sm the veiy intereBting work of le derig&e pftr le mot Baison . . .Lliomme 

Dr BowLAND WiLLiAMB, Chrittianity a bod modMe diuiB 1a terre, la terre dani 

and ffinduimi, c. t. U ciel, le ciel dans la Raison, la Raison 

» There ia aomething very Valen- enelIe-m#me.*'AB«L RMirflAT,if^/«ii^«t 

tinian in the following notions of the Anaiiquegf i. p. 94. Compare also Le 

Chinese philoaopher Laotbbu, who wae Pfere Taohabd, Voy. de Siam, vi. 113, 

probably a oontemporary of PttHaqo- who menttons three tenna, regarded 

KAB, and to whom eren Rbmubat aaaigni always with teverenoe by the Siameee ; 

aa antiquity of 3400 yeara; oertainly the firrt of which means, God, the 

Lao-tsbu never ooold haye heard of aeoond, the Word ofChd, and the thiid, 

Valentinus, yet he tonght^ "Avant le the imitator of Ood. Theee analogies, 

chaoa qui a pr^o^dtf la naaaaanoe du ciel from whatever aouroe derived, aie 

•t de la terre, un aeul «tre exiatait, atriking, and they were r«ferred by the 

immenae et ailenoieux, immuable et firat Jeauit Miaaionariea to the mimetic 

to^joura agiaaant. C*e8t la mdre de attempta of other inflnenoea than philo- 

runiverae. J*ignore aon nom, maia je aophy. 

MABCION. cxlvii 

need only be referred to the notes, as these different Hta tripi« 
peealiarities are observed in the text. pnncip e. 

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

* EPIFHANIUS, ffcer. 47, ■ He wrote hia work entitled Anti- 

* Stin YoB idea is referred to Stoiciflm theies, to mark thia contraBt. It oon- 
by Tkbtullian, Prtmer, 7; see p. 952, aisted apparently in a citation of pas- 
n. x; and hy Hipfolttus to Empe- aages from the Old Teetament, that 
dodes, n. 134, i. offended hia notione of the Truth and 

* His hatred of Judaism led him to Goodnen and Meroy of the Gk>8pel. So 
prescribe a rigid fast upon the Sabbath- Baub, Wir wiuen daher nur ao viel, 
day. Id £fifhakiu8, ffcsr. 43, for daaa es eich in den Aniitheaen wn den 
pnrrHa» H koX rb ffdfiparotf mip&rrtt, OegeMota der OerechHgheii dea WeiUeh»p' 
read, «orA tA ffdfipaTt»; for oompare fert, wnd der OUte de» ioahren Ootte», 
the tequel, r& a^ ffd^arm PTfffre^t, und die JDurchfUhrung deseelben, durch 

^ Efiph. ff<gr. 47. See p. 7t6, 2. eine Seihe einander gegenilbergettdUer 

Compare also Ctfbian ad Jubai, 1. Sdtte det A. und N. T. handeUe. Chr. 

Vind. Cath» lii. 126. Gnosis, p. 250. 

k 2 

cxlviii MARCION. 

Docetio of ^GoodneBSy Wisdom, and Power, that are alone suitable 

1_ 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. 

fi%^ 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 whoUy 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 

p.917.3. received nothing from earth, and ^was in no sense born of 
woman. Consistently with this the heretic ^rescinded the 
genealogy of Christ in the opening of St Luke's Gospel, 

n. 78. which he then made the basis of his own, as having been 
composed under the eye of St Paul, the zealous opponent, 

1 See Tbetull. c. Marc, ii. 5. inrofAtbfayra^ o^€ irdtfoY, dXXd rt^ Zokw, 

' Inquiuwt MareionUcB, Deut nogter, PhU. x. 19. 

etsi non ab initio, eUi wm per canditio* s Macheera non tttflo «tM eti, Tbbt. 

nem, iedpertenuA ipeum reveUOne ett in Prcetcr, 38. Cf. p. 4, n. 3. The reader 

Chritto Jetu, Tebt. e. Marc. i. 19. may oompare the abstnct made by 

' Tbbt. €, Marc. 1. 19, ly. 7. Epiph. Epiphanius, (of. alBo ffcer, 42, 9) of 

Hcer. 49. HiPP. Phil, yii. 31. ihe several tezt8 from St Luke, nnd 

* See the sense attached to the term from the Pauline Epistles, that were 

fitfflnis by Maboiok, p. 217, 3. Com- altered by the hereaiaxoh to snit his 

pare abo Hippolttus, ci^r MfMoweif 0a- yiewB, abo the Maroionite €h>apel in 

pirra \4yw o6k 6rra Mfx/nw, koI <2?t the Codex Apoerjfph, of TaiLO, i. 
ipvupKoi' doici^et wt^nft^iraf oOrt yitwip 

MARCION. cxlix 

as he considered, of the Law of the Jews. Like the Hatx«dof 
EncratitsB, and the Therapeut» of Egypt, he forbade ^dof 
'the use of animal food; and his views of the inherent ^!^^!^ 
malignity of matter caused him to deny the resurrection p* »8. 
of the body ; and to assert the metensomatosis of the soul Epiph. um, 
as a purifying mean ; he also condemned marriagc as tend- 
ing to extend the dominion of evil; and he was so far 
a ^detestatar nuptiarum^ as to refuse baptism to all who 
were still 'under the marriage-vow. He affected to cele- 
brate the Eucharist, but it was as the Encratitse or Hydro- 
parastat», using only ^the element of water for the cup, 
and in presence of the catechuraens. He also was led by 
the exigencies of his own case, to declare that Baptism for 
the complete remission of sins might be ^repeated indefi- 
nitely. Trenseus 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 whora Cleraent of Alexandria 
alluded, ^if Bishop Kaye is right, when he spoke of cer- 
tain heretics who courted martyrdom through hatred of 
the Demiurge. 

Tn this as in many other heretical and spurious forms 
of Christianity, faith was supposed to have some secret 
mysterious charm that ensured the salvation of even the 
most reprobate ; and Christ, by his descent into Hell, deli- 
vered from the receptacle of the departed the souls of 
Cain, Esau, Core, Dathan, Abirara, &c., who believed his 

* irwXi^ftf yafjuvf rtKVOW, Aw4x^c9ai * fjawTiffpia 8^ dijdev va^* aiV^ ^xt- 
fi/wfidruy (2r 6 Qtbt tKTiirev els furd- reXeireu ruv KarrjxovfjJywv ifxiirruv' 
Xif^iy roff vtffTois, Again, TA ^pibfAara vdari 9i To&rois h rwt fiwrrriplois XP^' 
irapMTeiffdat Todt iavroO fAadTfriit McC- Tai, Efiphan. ffcer. 43. 

a-Kei, &a fA^ ^ywri irwfid ri \€l\l/avoP ^ oi) fjiSpaif Si trap* airrf^ h Xovrp^ 

^fmxfh ^^ ToO diffUOvpyoO KfKoXaiTfjJrris. bldoTai, dXXd Kal i(as TptQv \ovTpQVf Kal 

'HlPF. Ph, vn. 30. MKtipa, i^eart StS^yai srap* airrdis ry 

* TsBT. c, Mare. iv. 19. povXofjUptp. Ibid, 

* Neminem Hnffit nisi coslihem aiU * Strom, iv. 4. 6p. Katb on Cleu. 
wpadonem, morU asU repudio laptiema Al. p. 376. 

reMervai. Ib. c. Marc. IV. 11. cf. 34. 


Msrdomte preaching ; while the souls of the Just under preceding 
"'°°' diftppnftftfinnft still continued firm in their former belief, 

and were left as Spirits in prison. The Law and the 
Prophots of course were rejected by him; as were Uhe 
Gospels with the exception of S. Luke's ; also the Acts of 
ihe 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 : 
Er? KvpWy fULia nlaTi^f ev fiaimafia, eh Xpurro^f eU Qeo^ 
Kal iraTfip TrdvTwv^ o iirl ircumav Kal Sid irdvrwVt xal iv 

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 directiouy 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 'after the 

^ Compare the reproachful term ap- <rx^/Mi Aa adr^ els rhv oLtZpa. Efiph. 

plied by him to S.Mark, HiPP./^A.vii. Hcer, 49. This Btatement certainly 

30, dted VoL n. p. 6, notes. HIb reada like the truth, and in tbe same 

Grospel afber S. Luke, in one volume, degree Tkbtullian'8 aocount (Pratcr. 

and the Pauline Epiatles in a second, 30) withdraws into the region of im- 

constituted his canon of Scripture, rad- probability ; he relates that Maboion 

rait di TouY 8wrl pipXois KexPV^*^* oontributed to the common stock of the 

Epiph. ffctr. 49. Boman church 300 sesteroes, which 

* ifSi atptff is fri Kol wvp h t€ ^Tthfijf were restored to him on hia ejection. 

KolhrS 'IraXl^, h A/^thrr^ re Kal ir Aocording to Epiphakius he came to 

naXaiffTbrff, h *kpa^l^ re koX h ry Rome under the known ban of exoom- 

Zupfg, h K&rpfp re koI Brfpatit, od fA^ munication. It has been suppoeed 

dXXd Koi h T^ Htpalhi, koX h AXXoct that the histoiy may relate to Getdo. 

rhrois tbfAffKtrai. Epiph. Hcar, 49. Labdhbb, Hiti, of Her. ix. 3. But 

The heretio was to this eztent as good Tbbtuluan speaks of Elentherus as 

as his word ; when ezcommunicated by the Bishop of Bome, who suoceeded 

his own father, the bishop of some to that see, certainly not before A. D. 

church in Pontus, he went to Bome, 170; and MABOioir had studied under 

and haTing been refused communion Gerdon, and had already begun' to 

witfa that church, he uttered the threat, spread his poison at Bome, tliirty yean 

<TX^« r^ iKKXntrla» iffu3p, Koi /9aXw before. 


middle of tlie fourtb, notwithstanding the severe edict of the ^itiditj 
'emperor Constantine. Justin Martyr wrote a treatise against Bect. 
this heresy ; Irenaeus contemplated a similar work, though 
it seems never to have been written; and 'TertuUiaUy hav- 
ing composed two previous treatises, wrote in the third 
instance his five books e. Marcionem; which however are 
no very complete exposition either of the opinions in 
question, or of the arguments necessary to meet them. 
There is also a sbort account of the Marcionite tenets in 
the Philosaphumena 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 wiU not be deemed more 
diffuse than necessary, in treating upon a subject that 
includes within its grasp the entire history of ^ancient phUo- 
sophical speculation. 

1 A.D. 330. EUSEB. in VU. ConH. peratam, pleniore postea comporitione 

in. 64, 65, givee the edict which de- rescideram, &c. e. Mare. i. i. 
claree their oonventicles to he confia- * ^ry^vcM-t 9i xar* aMp tQw Xptff' 

cated, with their hooks; but the yery riarbir xoXKol /t^F koI SJsXoi, edperucol 

rigour of this edict posaibly gave re- ^i iK Tijs iroXcUaf ^nXoiroiplaf iyrrrt^oi. 

newed vitaJity to an otherwtae dying Pobphtb. v. Plci. 16, and Tbbtull. 

sect. Praeaer. Hcer. 7: Ipw deniqut hare$et 

' Primum opusculum, quafli pro- a philasophia tubomaniur. 





Thb materials for a Kfe of S. Irenaeus, that have come q^ onen- 
down to UB, are very scanty. We know little else for**^®^^"^' 
certain, than that he was Bishop of Lyons ia Gaul, during 
the latter quarter of the second century. And this datum, 
vague as it may be, gives a probable reference to the 
country of his birth. For circurastances 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 sufTered 
martyrdom, was transmitted, not to Rome, 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 Hebrew tongue, but also a very 
perceptible familiarity with the Scriptures of the New 
Testament in Syriac, point directly to the same conclusion; 
and even the name Elpfivalo^, of no common occurrence in 
Greek nomendature, may have been the substitute for 
some Syrian equivalent, as Saul became Paul; and as the 
orientally descended philosopher Makho, became known by 
the adopted name of Parphyry, the more obvious equiva- 
lent, Basileides, having already been appropriated by a 
predecessor from the East. Consistently with this, Irensdus 

div LIFE OP 

Probabie apologises for his roughness of style, as betraying the oon- 

scious iraperfection 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 Gallio 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.Fngmu. 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. wat9 wv ert, he remembered Florinus as a fellow-hearer of 

Polycarp. Florinus was, doubtless, his senior, for he 
speaks of him as a person of some mark, and of courtly 
status, Xafiirpws irparTovra iv tjJ ^cCKik^ ai/X^, 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 bim as a boy, 
than of those that had occurred more recently. At the time 
therefore of writiog this epistle to Florinus, Irenaeus 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. Irenaeus would scarcely 
have thought it necessary to stimulate the vigilanee of 
Victor aJUr the prompt condemnation of Theodotus a.0. 
196, and the fierce excommunication of the Eastern 
Churches a.d. 198, The caution then conceming Florinus 

1 See Syr. Fragm. XXVIIL 

S. IRENiSnS. clv 

wafi probably communicated soon after Victor^s accession of birih. 
to the pontificate a.d. 188. If therefore at this date Ire- 
nseus had attained his sixtieth year, about 128 a.d. would 
be indicated for his birth. But in the body of his work 
c. HasT. he speaks of having heard Folycarp, ahready far 
advanced in years» ei/ rtf wpwrfi ^iiiwv iJXijri^, and the term 
has been identified more closely than the phrase can justify, 
with that used in the Epistle to Florinus, irai^ cSi/ eri. For 
tbe 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 translator'8 words^ quia autem triginta 
annarum atas prima indolis est juvenis, {ori 5« Twir rpio- 
Kovra erwv ij ^XiKia irpmrti t^^ ^iaOeaem etrri yeai). It is 
the 'cardinal point that separates the youthful from the 
formed character. It is not necessary indeed to suppose» 
that IrenaBUS spent the whole of this TrpwTti ijXiJcia 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, 
i.D. 167, may have survived the departure of Irenieus from 
Smyma for ten or fifteen years, and yet have been more 
than threescore years and ten^ when our author last heard 
the sound of his voice. The expression therefore, iv rj? 
vpiirri lifjLwv iXuciif, in no way militates against the suppo- 
sition now advanced, that the birth of Irenaeus may be re- 
ferred to an earlier period by at least ten years, than has 
usually been deemed possible, and that a.d. 130 is no very 
unlikely date for this event. 

* So EnsBBlus expUiiu ihe phrase dyMJKwra koX H ^ ^« «ouXeiJMr 
by mtA tV wdi» iiXtKlop. H. £. Y. $. a&r<fi, jcei M4if lu ifilKricty koI wQt 

* Ab in Dakte'8 expresBioii, i^a/uu p\a<r^/iiiffai rbp pwrikia fiov, 
^tl mmo del eammin di no$hra vita. t^ ffthffaprd fu, S. PoLTO. Mabt. Ftfki. 

* Compare ihe memorable wordi, Caih. ui. 79. 

clvi LIFE OF 

ConMcrat- It is useless to investigate, with ^Massuet, tlie 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 Home ; 
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 Bome for the consecration of a successor 
to its martyred bishop. Whether he was sent to Bome 
for the express purpose of consecration, is, to say the least, 
doubtful. Certainly he was charged with a letter to 
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 ^eipifvTji fveKai 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; Kal wapaKokcXifiev i-^^eiv 
<r€ avTov ev irapaOeaeh ^ijXwtjJv otrra r^s StaOiiKfi^ toS X/w- 
trrov, E! yap i^Sei/uLCv ^tottov twi Sucaioavvfiv TrepiiroielaQai^ 
<us irpetrfivTepov eKKXffaiats oirep eaTiv eir avTtp^ ev irpwTOi^ av 
napeOefieda. No doubt he went to Bome, for it is impos- 

1 DiM. n. § 6. dam eecletia quatlumet leffoiu», Jtomam 

* Ih, % 13 — 16. misBut, honorifieat tuper nomine tuo ad 

* EuBXB. ff. E, V. 4. Eleutherum Epitcopum perferi lilerctt. 

* f. 1. r^op, q. d. IffBtcould think Pottea jam Pothino prope nonagenario 
that a Jtffurative name conferred good- ch Chrittum martyrio coronaU), in locum 
netty we would emphatically commend ejut tubatituitur, Hiebon. de Scr. Eccl. 
to jfou Elpffnuos {Svep icThf hr* a^^, Itmay beobBervedtliattha tenn,jN)ifoo, 
at a pretbifter of our Chwrch. At least ia Bcaroely consiBtent with the idea, that 
the termi UBed, conyeyed to S. Jerome the miasion to Bome waa originally 
the idea of a play upon the name; connected with his deaignation to the 
Irenotut Pothini Spitcopi, qui DugdU' see; bnt it agrees well with the solu- 
nentem in Oallia regebat Sccletiam, pret- tion ofiered above. Indeed S. Jerome 
ftyfer, a mariyribut ^utdem loci, ob quat- ahewB that Pothinus waa Btill aliye. 

S. IBEN-ffiUS. dvii 

sible to assent to the opinion advaneed by ^Valesius, that of Lyoni, 
Irenseus, haying 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- 
Btitute must infallibly have replaced his own in the letter; 
whereas Eusebius quotes as the commencement, ^-^^alpeiv 
ev 0€tp ae eu iraatif ev-^oneda Ka\ ae\ iraTep 'EXeJ^epe' Tavrd 
aoi Tci ypdfjL/jtaTa wpoeTpey\faix€9a tov doe\((>ov ^iiwv Ka\ xoi- 
uojvou Etprjvalov StaKOfjilaat. ^S. JeromCi who was well ac* 
quainted with the Boman archives and Eoman traditions, 
confirms the statement. Irenaeus then was the bearer of 
this Epistle to Eome, 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, beforelrensQus had crossed theAlps; 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 suifering 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 Irenseus went to Bome^ as has 
been stated, also that he was successor to Pothinus, who 
must have died while he was out upon this mission. ^IIo- 
detvov 5j}, €0' oKoi^ T^s ^ai^s eTeatu evevriKovTaf avv toT? eni 
raXXcav fiapTvpriaaat Te\etw6evT09i Eipi/i/aio^ T^y icaTa 
Aovyoovvov lyy o TloOetvos ijyelTo wapotKta^t Ttjv eirtaKOTnfv 
itaSe^xeTat. The clouds of persecution might have been 
lowering over the Church of Lyons, and many of its 

' Na. in EuB. ff. E.Y, 4, the question, Who ib the God of Chris- 

." EUBKB. B. E. y. 4. tianfl! wm, ii» ^s d^cof ^rc^. EuB. 

* Catal. Scr. ae in n. 4, p. clvi. H. E. v. i. 

* Hia snswer beforo the tribunal to ' Eus. /7. iP. v. 5. 

clviii LIFE OF 

H» vork memberft already in danger, but Irenseus could scarcely have 
cHwrem, j^j^ j^ j^ .^g j^^^ ^£ greatest need, if the storm had akeady 
burst in its full fury, and its bishop been put to death. 

In propmtion as this visit to Rome shews, as a pro- 
bable result, the elevation of Ireneus to the vacant see, 
the prosecution 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. Bather we may believe that 
he retumed 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 ^ipwarfip ToXqtwu rw¥ iaTrepiwv, 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 
BomCi and that, penetrating into every province of the 
Western Empire, were gaining head rapidly upon the 
banks of the Rhone. The work was writteni as Eusebius 
has observed, during the Episcopate of Eleutherus, down 
to whom the Roman succession is traced in the third 
Book; but it was composed also afler 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. 

^ Thxodorkt, ImmuL So &r m historieal fiust i» oonoerned, 

* Ada Mari. Feneoli, Feliois, them ilcto may be tnutod. 
Pretbb. Ferut. Fortun. Achill. JHaec. ^ de Menaur. 17. 

S. IBEN^US. dix 

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

^ Tbe Churches of Britain perhaps monkfi st Bangor^ mentioned by Bedk, 

were an ezception ; where, in oontra- H, E. ii. 3. 

Tontion of tbe Nicene Cooncil, Vind. * AfAerpa TcpfioMOelt, \b the term 

Caih. m. 11, 15, the Afliatic rule, as nsed by Soobateb, v. 72, in describing 

haTing been reoeiTed with the faith the eflfect produced upon Victor by the 

from the Eaat, waa maintained ; it letter of the Aedatics. 
caused the memorable massacre of 1200 



Paacbai preseot day been resolved in a cordial harmony. A letter 
was dispatched by Irenseus to Victor in consequence of 
his violence, urging upon his notice the necessity of more 
moderate counsels; and representing to him, that his 
course of action with respect to the Paschal ^observance 
threatened to isolate the Church over which he presided 
from the *rest of the body Catholic. The letter fuUy 
effected its purpose of conciliation, as we leam 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. 
All ^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 wiih respect to the custom of the fast; ^lrenseus 
describes the variation as follows : oi fie» yap oiovrat fiiav 

^ The only fragment that haa been 
preserved to us from tbis Epistle, shews 
that a matter open to so much dovbt, 
was fairly oonsidered to be an open 
question ; ot ydip fjMvw vepl rrjt iffUpas 
i<rruf if dfi^irfiiiTTfcns, 

* So EufiBBics aflsures ua, oA waai 
yc TOif iiriffK6vois ^ipicKtro. H. £. V. 
14, and S. Jebohe, ffi qtii difcrepabant 
ab illisy Victori non dcderwmt VMm%t. 
Catal. Scr. 

' Canon. Paachjdl. p. 445. 

* MaB8UBt's authorities are lub- 
joined. T^ W T€(raapaKOffT^p, t^w irp6 
TiOf frrA ^fupQw tov A,ylov irdax^ owoiJ- 
Twt ^vXdrrccy etuBew ^«rirXi^Wa, iw wnf 
ffTelais iwrtKoOaa' rdt 9i KV/MOicdt odS* 
dXwt, oMi iw oAt^ r§ TtfrcapaKovr^, 
Tdf M i^ ^puipas ToQ Tdffx"- ^ ^VP^t^^ 
dtareXoi^i xirrts ol Xao(* ^pX 5* ^V, 
kqX i\l, KoX vBaTi t6t€ xp^f^^'^ ^P^^ 
itnripaw dXXd koX a-woviaZoi dtvXds, koI 
TptirXas, Kol TeTpavX&s inrtprlBanai, koX 
dXip T^w i^Sopdia Ttwis Axptt dXex- 
TpvSwww jcXa77^ TVfs KvptaK^ iirt^ta' 

a-Ko^s. Efiph. ffcar. Exp. Fid, 12, 
The faat was divided into three mem- 
bers; there was the fitft of the week 
that preoeded the Holy Week, aubject 
to no Tery severe rule; the ^po^yla 
of the Holy Week, which, with the 
former, wae binding upon tha whole 
Christian world'; and a third and more 
rigid &8t that waa observed by compa- 
ratively few, and that oonaiated in total 
abstinence from food for one or more 
days of the Paschal week. Similarly 
the Apostolical Constitutiona, compiled 
at about the same date, and in part 
from ancient tradition, prescribe the 
form iw raTs if/iipats odw toO rdax^ 
wrfaTtdtTe, dpx6pL€wot dvb itvripas fii- 
XPi Tijs vapoffKtVTis, KoX aafifidrov, i^ 
iffUpas pUmp xp^f'^^ ^WVi "^^ ^^ 
KoX Xaxdrotf, Kal iroTtp {fSart' ofrov 
Si KoX Kpeww dtrixtaSt iw ra&rats' iffJLi- 
pat ydp elat riwBovt, dXX' o&x iopryh. 
V. 18. 

■ Ep. ad Victorm, Epise, Eom. 
infr. II. p. 473. 

8. IREN^US. clxi 

flfA€paif 06IV avTOVi vfjcrTevetv* oi Se ovo, o\ oe Kot irXeioi/ast ^Ast. 
ol ce T€<TaapaKOVTa* wpa^ lifAcpivdi re Ka\ vvKrepiva^ avfx/UL€'' 
Tpovai T^v ij$i€pav avTwv, Considerable discussion has 
arisen with respect to the punctuation of this passage, 
whether TeaaapoKovTa should be disjoined or not from 
wpa^. ^ Bellamiine considered that IrensBus was not speak- 
iog of that conventional kind of fasting, which admitted of 
solution, more Judaico, in the evening, but of rigid and 
total abstinence from food; he therefore removed the 
comma, and interpreted t^v rifiepav as consisting of the 
two days preceding tlie Feast of the Resurrection, or the 
forty hours during which our Lord remained under the 
hand of death. Valesius, in his notes upon Eusebius, pro- 
poses to substitute vfiareiav for ritiepavy but the suggestion 
is without authority, and therefore inadmissible. Grabe 
interprets rnjikpav indefinitely as timet season; which, as 
Massuet observes, is not more satisfactory; and he then 
proposes to replace the comma, and to take the words 
according to their plain grammatical meauing; i. e. some 
again continue the fast far forty days, computing each day as 
comprisinff the hours of the night as tcell as of the day : 
they observed that convcntional kind of fasting, that does 
not involve total abstinence from food, but permitted the 
use of bread, salt, fish, and even fowl; the two latter 
being supposed to have had their origin from water, Gen. 
i. 20, 21. 

*It is to this more iudulgent variation of custom that 
the observations of Ircnseus must be considered to apply ; 

^ BlliLABM. de Bon. Op. ii. 14. vijaeai Xiyoirrer ol Bi dKpoBpC^uM Kal <Sn2v 

* fffTi di iiptiv 06 ii/bvov Ttpl rbv dT^OKreu* rv^t d^ JccU (i7poC (ipTov fUbn^v 

dpiBftJb» TtSv iifttpiSv Sta^fawotVrar, dXXd fieraKafifidpoviTaf* dXXot 8^ oddi To&rov 

8^ rV drox^v rtSv i9€irfidT<av o^ 6fM>iav h-epoi 8* dx/wf hv6,Tri% iSpa% inyoTeiJoi^Tef, 

woiovfiiyout' ol fUy yiipf irdvTyi ifi}ff6xuv Sid^pov ixowri r^v itrrlmf. SoCB. H, E. 

dirixovTai- ol Bi twv ifjL}ff^<av 1x00% V. la, The entire chapter is worthy of 

ftAvovt fi€Ta\afipdjfovffL' rufis 9i eifv rotf peruBal, as shewing that no definite oon- 

/X^(i Kal T<3» irrriv^ dToyedorrcUj i^ stitutioo with respect to fasting was 

{fSarot Kal a&rit, irard rbw Mutuffia 7«7e- ever given to the Church by the Apoetles. 

VOL. I. l 

cbdi LIFE OF 

Thetitleofalthough some protested silently against the increasing 


laxity, and continued the ^rjpoipayla through the entire 

quadragesimal period, excepting always the Sundays; 
the later prescription of the Laodicene Council accorded 
with this, oeT ircuTav Ttjv TeaaapaKocrrrjv vrjcrTeveiv ^^po^pa^ 

Of the time and circumstances of the death of S. Ire- 
nseus 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 relics of the Saint, from the collection of Chirurgua 
quidam Catholums, who having saved them from the fury 
of the Huguenots {Hu-Gnosticorum 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 Irenseus, 
which speak of him as a disciple of Polycarp the Martyr, 
this title of honour is in only one doubtful instance ap- 
plied to Irenseus ; and in a Synawarion^ which mentions 
other names as belonging to the noble army of Martyrs, 
that of Irenaeus 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 Compto Dr BuBTOH, Led, xxn. " «CDoU^^l 1^-1^^ •CQjual JO 

A.D. 203, p. 149. Oxon, 1833. ^ ^-iQ^> and of the Bitkop, Saint 

» DODWELL considers that it came j,J^^/i^^ Cod. 14, 504. ^rit, 

in from the margin. j^^^ 

in error. 

S. IRENJEUS. clxiii 

mentioned, and the author of the Qu. et Resp. ad Ortho- appUed 
doaos, as also the later statement of Gregory of Tours, and 
certain Martyrologies. The fact that Tertullian, Eusebius, 
Epiphanius, Ephrem Syrus, Augustin, Theodoret, Cyril of 
Alexandria, as well as these early Syriac fragments, and 
the existing Latin MSS., excepting the Cod. Voss., all 
withhold from Irenseus the title of Martyr, will be con- 
sidered by many to be a convincing proof that it does not 
correctly belong to him ; a conclusion in which they cer- 
tainly will not be shaken by the reasoning of the Benedic- 
tine editor. The active part that Irenseus took in the 
Paschal question in the closing years of the second cen- 
tury, justifies the supposition that he may have lived 
through the first five or six years of the third ; when he 
would have attained, according to the supposition above, 
to an age of between seventy and eighty years. 

It has already been shewn that the work of Irenseus, 
«?. HcBreses, must have been written between a.d. 182 and 
188; i. e. between the fifty-fourth and sixtieth years of 
life; and the vigour, judgment, and experience that it 
displays, well agrees with this supposition. It was written 
in Greek; the Latin version, and the Syriac fragments, con- 
tain abundant internal evidence of a Greek origin. This 
language was adopted possibly, as Massuet says, because 
the friend at whose request it was undertaken was a 
Greek, but more probably because the Greek language 
was at that time more ^oecumenic 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. 'eXeyxov Kal 
avaTpoirri^ Ttj^ yj/evSwvv/uLov yvdyaem. Andreas of Caesarea, 
John of Damascus, Photius, QEcumenius, and the Syrian 

^ ThuB HlPPOLTTUS, though BUhop of the Port of Rome, also cho«e the 
Greek language ae his xnediuxn. 



Latin Fragmcnts, all quote the work under the same title, 
^"^^°' and the author himself indieates it in several passages 
as the work proeeeds. The ancient MSS. of the 
Latin Version designate it either as, Redargutio et Eversio 
falao cognominatod Agnitionisj or as, Exprobratio et Eversio 
falsce Agnitionis. The short title, Contra Hcereses, is that 
by which it is now more usually known. Of the Latin 
Version it is suflScient to say, that the Celt who made it 
was in every way inferior to the work that he undertook ; 
independently of the barbarisms and solecisms with which 
his style abounds, he frequently is totally unable to catch 
his author's meaning. The servile fidelity that he evi- 
dently aimed at, as the translator^^s highest perfection, is 
in Bome degree compensative, and a literal transfusion into 
Greek often proves the most satisfactory guide for the 
solution of obscure passages. The translator^s blunders 
in the Latin, as well as his frequent misappreciation of the 
Greek, induce the suspicion that neither of these classical 
languages was vernacularly known to him, but that the 
words of his original were truly descriptive of himself, as 
both born and bred ev (iapfiaptfi SiaXcKTtfi. 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 ; Massuet*s coraparison of the two texts in his second 
Dissertation is very convincing ; when the translator trips, 
TertuUian 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 Pampeium {de Cerdo^ie). » Sunt qui pfitant, nec imprabdbiliter, 

* C. Julian. Pelag. i. 3, 7. praier Latinam quiwiue Irenm librorum 

S. IREN^US. Clxv 

may formerly have been in existenec. The general simi- Syriao 
larity of extracts occurring in duplicate and triplicate mMite. 
copies, points to one single original; and the high antiquity 
of many of the codices in which they occur, is not con- 
sistent with the suspicion that they may have been copied 
and recopied from isolated quotations. The extracts how- 
ever are before the public, and we may be content to • 
leave th^ question to be settled by the discoveries of a 
future generation. These Syriac fragraents also indicatc 
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 txmica 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 Irenseus, and 
some scattered fragments, have come down to us. His 
Epistle to Florinus, also known by the title tt. r^y novnp- 
j^iay, f] TT. Tou fxrj elvat tov Geoi; TroiriTrjv KaKtHv^ has perished, 
with the exception of the small portion preserved by 
Eusebius, and found among the fragments in the second 
volume. Florinus appears to have so insisted upon the 
unity of the Deity, as to have made him the author of evil, 
a position never yet assumed by any heresy. The treatise 
caused Florinus to change his ground, and he took refuge 
in the Valentinian hypothesis; upon this, Irenaeus, who 
appears to have had a degree of regard for the offender 
from ancient recollection, wrote the *work tt. t^s oySodSo^, 
against the Valentinian Ogdoad. The solemn adjuration 

interpreUUionemf aUeram Syriaeam ex- * Compare Syr. Fragm. V. XV. 

8*iti$9e, Nam Ephrem Diac. Edestentu Vol. ii. pp. 435, 443« 

qui Grceee nesciehaJt, integrnm ex Lib. i. ^ h^ <p Kal 4in<rrjfMlv€rat r^p TfxirrTjif 

(p. 67, V. Syr, Fragm.) loeum exscriptit, rQv droirrdXonf «coTetXiy^A^ai iaxrrb» 8to- 

intermtqae eap. vni. Tr. de Virtute. «oxV- Eus. ff. E. v. 20. 

Ma88. Diss. oni. 


Opuflcuia. to successive scribes at the end, has alone been preserved 
from it by Eusebius. An extraet from an Epistle from 
Ireneeus to Victor, upon the lapse of Florinus, who was 
one of the presbytery of the Eoman Church, is found 
among the Syriac fragments. 

The Paschal controversy caused the production of the 
treatise ir. tov cxitTiiaTo^, addressed to Blastus, ^an Alex- 
andrian apparently, who was a friend and co-presbyter 
with ilorinus, but sided with the Asiatics as regards the 
Paschal controversy ; as the Libellus added to the ProRscrip- 
tio of Tertullian asserts : Blastus latenter Judaismum vult 
introducere; Paacha enim dicebat non aliter custodiendum 
esse, niei secundum legem MoyH, 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 Pfaff's fragments 
seems to have been taken from this ^treatise. 

Another treatise, tt, t^9 e^Tricmj/iAi/V) is also mentioned by 
^Eusebius, and named in one of the Syriac fragments, 
which specifies also ihat it was directed against the 
Valentinian heresy. This indicates plainly the omission of 
aWoi re in ^Eusebius; and ^S. Jerome confirms the emen- 
dation ; for the Syriac gives some notion of the nature of 
the treatise tt. eTrto-Ti/jui;?, 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 

* See Syriao Fragm. XXVII. * vpbs '£XXi}raf \6yos irvvrofjuirraTos 
■ tSv ifyuro if\iaplvo%f Tpeapvreplou koX tA /idXttfra AyayKtu&rarot, {AWos 

iKK\rjfflas dTOT€ff(i)V. BXa^6f re irif¥ re) T€pl 'BrwriJ/Aiyf iTtyeypapifUyos, 

ro&rtfi TapaT\fiffl<^ Trtbfiari Karcaxn' Kai dXXor dv dvar40€iK€v d^eX^v' 

ftivot' ot Koi T\€lovs rijs iKK^iialas T€pi- MapKiavip roSwofia, €ls dT6S€i^af roO 

Aicorref iTl rb v^v ur^or poiuXfifia' dTO<rro\LKov Krfp6yfiaros, H, E, v. a6. 
$dr€pos ISlbfS T€pl rV d\iitB€lajv v€bn€' ■ C<mtra Gente$ volumen hreve, et de 

pi^itiM T€ipd)fuvos, Ecs. H. E.\, 15. DieeipUna aliud. Hieron. CatcU. Scr, 

• Gr. Fr»gm. XXXVII. • See Gr. Fragm. XXXV. 

S. IRENJEUS. clxvii 

also have recorded, that Ireneeus dedicated a treatise OpuBcuia. 
to Marcianus, most probably on the principal articles of 
the Creed, it being upon the Apoatolical Preaching, a term 
frequently applied to the early symbol of faith ; such a 
relic would have been of rare value if it had descended to 
us. Two of the ^fragments published by Feuardent, and 
the 'second and fourth 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; andunder 
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 Irenseus ; also the fragments edited by Cramer and 
Miinter ; and the last, from the Yienna 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 £caX6^€i9> but because the latter was universally 
classed with ecclesiastical, i. e. apocryphal works, and the 
^former was not received universally as canonical. The 

1 Greek Fr. V. VI. Caih. i. 476, as did S. Athanabids, ib, 

» Jhid. XXXVI. XXXVin. 465, Mid RuFFiNUB, ib, 580. But S. 

* PipKlop Ti iioKe^iw dtaipbpiifif, h Jbromb says in his Epistle to Paulinus, 

^ r^s Tpbi 'BppaLovs irurrokijs koI ttjs Paulus ApoOolus ad teptem EccUsiaa 

"SeyoiAivrjs 2o0/af XoXofAwvTos furrffjLO- ecribit, {octava enim ad HtbrcEOs a ple- 

retJet. 76. — ^RuFPiNUSrendered^toXe^^wK risque eoOra numerum poniiur). Vind, 

as DialoguB; Jebomb, as Tractaiua, but Catk. i. 486. S. Augustin confines 

HioKiyecdak ia to preach; Eus. £f. E. these doubts to the Latin Churches, Ad 

VI. 19 ; and the Homilies of Obigbn are Hebrceos quoque Epistola quam,quam non- 

tenned diaXi^at, t&. 36 ; a name given nullis incerta sit..,. nec movet audoritcu 

to them apparently by their author. Eccledarvm Orientalium, quce hanc etiam 

See S. Basil. cfe 5^. § 73. Vind, Cath, in canonicis habent, De Pecc. Mer. et 

I, 438. Rem. 50, ib, u. 36. The variance may 

^ The Ck>uncil of Laodicea reckoned be traced to the absence of the Apostle^s 

it among the Pauline Epistles, Vind, name, and certain expressions that were 

clxviii WRITINGS OF 

OpuBcuia. main work of Irenseus contains no dear quotation from 
this epistle, that may certainly be referred to it; and for . 
this reason perhaps, Eusebius, as fully believing its canoni«- 
cal authority, adduces Ireneeus, an unexceptionable witness 
upon a subject that had not passed unquestioned in Westem 
Christendom. Eusebius mentions no other works of Ire- 
naeus, but ^his words seem intended to convey the notion, 
that other writings may have been extant in the West, 
that had not yet become known to him in Palestine; 
accordingly his expression cannot justify the 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 Resurrectiane Daminica, found in a 

U.P.40U.4IB. Syriac, and, in an interpolated form, in an Armenian ver- 
sion ; the high antiquity of the Syriac MS. in which this 
passage is found, and it was written a.d. 562, is to a cer- 
tain extent a voucher for the genuineness of its original ; 
internal evidence shews that the longer extract in the 
Armenian contains a considerable interpolation, and that 
the Syriac is the most faithful to the lost Greek text. 
Maximus quotes two detached sentences from a work to 
'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 coUection 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 

BuppoBed to favour the severe DoDatiBt unknown in the Greek and Oriental 

yiew of the irremiBsible character of sin Churches. 

afber baptism; a sohismatical notion ^ xal rd fi^ c/f iffieripap i\0&FTa 

that was very troublesome in the West ywC^i» rCaw "Elfniwalov Toaavra, V. 26. 
and in Africa, but was comparatively * Gr. Fr. VL VIL 

S. IREN-aSUS. clxix 

guide-book perhaps for the catechetieal instruction of the Opuscula. 
young. The silence therefore of these two writers is no 
conclusive evidence against these fragments, taken as they 
are from a work w. TriaTcws, the very name whereby writ- 
ings upon the elementary doctrines of the Christian faith 
were generally. designated; I am inclined therefore to 
refer these fragments to some writing of minor import- 
ance, that had chiefly a local application. 

Irenaeus, on more than one occasion, dedares 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*8 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 efiect ; 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 : 67^177- 
yeXrai Se 6 oi/tos ck twv MapKiwvoi a-vyypafxiidTwv di^iXef- 
€iv auTfp ev lon^ (TTrouSdcTixaTi. For the same reason the 
notion entertained by many» that the account of the mar- 
tyrs of Lyons and Yienne, transmitted to the Churches of 
Asia, was a production of the pen of Ireneeus, 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. 
Beasons 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 
surmise, that the ^fragment preserved by CBcumenius from 

^ See Index : Irenceui, Marcion. * Oreek Fragment XIII. 


Pfaffian Irenaeus, with reference to the answer of ^ Blandina to the 
heathen persecutor, was from this same epistle. It was 
much more probably taken from the treatise tt/oos ''EXXtiva^f 
setting forth the cruelties that the Gallican Church had 
suffered in times of persecution ; the moral argument for 
the truth of the Christian religion afforded by the con- 
stancy of its martyrs ; the true idea also to be attached to 
Sacramental Communion, which Justin Martyr did not 
shrink from revealing in a similar way to the heathen. 
The term ''EXXf^m would bear the wider meaning of hea- 
then, both in the title of the Irenaean 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. Hcer. upon this portion of Scripture. 
Photius moreover gives the title of a work De Universo, 
or de Substantia Mundi, ascribed by some to our author. 
The fragment numbered XXXII. may with some proba- 
bility be referred to this work. 

A certain degree of mystery attaches to the three 
fragments edited from the Turin collection by Pfaff ; not 
at all however in consequence of any doubt that can affect 
the editor's account of how, when, and where he obtained 
them ; but by reason of the entire disappearance of the 
Codices from whence they were taken. The fragments in 
question were published at the Hague a.d. 1715; in 1749 
the ^catalogue of the Turin collection was printed, and its 
editors, after diligent search through various Catence, 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, 

^ The martyrdom of Blandina givefl aCrrjf, K,r. X. Eus. ff. E, v, t, 
an instance of wild beaets refiuing to * Catalogi MSS. Bibl. Beg. Tauri* 

injure female purity and helpleflBness ; nensis Atheniei. BeoenBuerunt Jos. 

Kol /ii^cpof d^ii^ov tAt€ tCw 0riptiaif PASiKUSy &c. Taurin, 1749* 

S. IRENiEUS. dxxi 

or the portion of Scripture to whieh the CateniB referred. Frag- 

They add that no Codex was missing from the list of the 

collection. But the MSS. had passed through the binder's 
hands in the iuterTening years, and they suggest the pos- 
sibility that sorae leaves might have been lost. 

In 1752 Pfa£f gave an account of his discovery in the 
N, Acta Eruditorum, published at Leipsic. He found the 
MSS., as he says, neither classed nor marked, much less 
catalogued, but lying in great confusion, and very much 
as they had been seen shortly before by ^Mabillon; except 
that the printed books were now separate from the MSS. 
But so little store was set by them, that a serious intention 
was expressed by the Curator of getting rid of the entire 
collection, with the exception of a Tabula Isiacat and the 
volumes of Pyrrhua Ligoriusl Pfaff then continues to tell 
his readers, that access was at first aUowed, and permission 
given to make whatever extracts he pleased from these 
MSS. omnis generis, queis literod maofime sacrcB augeri pos- 
sint, but afterwards these facilities were restricted, {non 
amplius tam liber ut antea fuit,) both as regards his own 
visits and those of Scip. Maffei. It is perfectly incredible 
either that he should have forged these fragments, which, 
as he truly says, tam amice cum impressis S. Trenoii consen- 
tiunty 8ua radiant authentica luce, or that he should have 
removed those MSS. from the collection, whose existence 
he was about to indicate by publishing portions of them. 
Then, a comparison of his own notes of the collection with 
the printed catalogue shewed a considerable loss to the 
Library. One lost work that he instances is Origen*s 
Philosophumena, varim lectiones from which he had for- 
warded to *WoIf ; but it contained no more than the first 

^ In Itin. Ital. § 13. Bihliotheca cendium, quod muUos libros eorrupit. 
j^UaUi mtUtis referta eat codvcHme vari- * See Lbmoyks, and Milleb*s Pref. 

arum linguarum, ted gtU in aoervum io the Philoeoph. p. x. 
etm edUii conffesti 9ujU ob nuperum in- 


P&ffian book, now known under the well ventilated name of Hip- 
mente. polytus; and the var. lect. in question are noted in Miller's 
edition of the Philoaophufnena» 

It is unnecessary to enter further into this curious his- 
tory of the Froffmenta Anecdota, than to state that Maffei, 
who had a subsequent opportunity of Tisiting and inspect- 
ing the collection, 'disagreed with Pfaff with respect to 
the genuineness of these fragments, but never denied their 
existence; they disappeared therefore after his second 
visit. Pfaff answered this criiique from Tubingen, and with 
the exception of a second paper of Maffei, 1716, for many 
years he heard no more upon the subject of the Turin 
MSS., until the Benedictine edition of IreDseus was reprint- 
ed at Venice in 1734. He was attacked in it upon other 
points; but his good faith as regards the existence of 
thcse Anecdota remained unimpeached. The Fragments 
therefore are offered to the reader, as possessing 'good 
external 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 
Spicileffium Soleameme of M. Pitra, for the Armenian 
extracts, the last that demand our notice. 

1 Owmale de* LeUerati di luUia, d, Pistetiatio Apoloffetioa, by two 

Venet. xvi. Art iv. p. ii6. pupik of Pfatp; in Tindication of the 

' Those wbo wisb to know more genuineness of these Fngments, 1 718. 
ooncerning tbe views entertained re- e. Tbe fint epistle of F. M. Lsom, 

■pectively by writen of the Boman from tbe Yeneto-BenecUctine edition of 

Communion and Lutberans witb re- Irekjsus, 1734. 

spect to tbe important statements oon- /. Tbe seoond, from tbe same edi- 

tamed in tbeBe Fragments, will find tbe tion. 
foUowing original documente in tbe g. Tbe tbird, ihid. 

■econd yolume of Stikbbn^b edition, at None of tbeee deny tbe exiBtenoe of 

p. 381, &c. : ibe Fragments. 

o. Tbe first letter of Maffbi. pub- A. Extract firom tbe Editor'8 Pre- 

liflbed in tbe Oiomale di LeUerati, 1 7 16. face. CaiaUfg. MSS. £Ud. Heg. Taurin. 

h. Tbe answer of Pfaff, 17 16. 1749. 

c. Maffbi'8 second letter, 1716. t. Answer by Chb. M. Pfaff, 1751. 

8. IRENiKUS. clxxiii 

Upon the doctrine of Irenseus it is not necessary to Statem^nts 
say inany words. With few exceptions, and those not at Eucharist. 
all dependent upon doctrinal discrepancies, the Articles 
of the Church of England might be illustrated singly 
from the statement of 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. HcBreseSt that have reference to 
this subject, with the Fragment xxxvi., can throw no 
doubt whatever upon the genuineness of that Fragment ; 
they present the same Catholic object of Faith to us in 
two different phases. In the work c. Hcsr. the subject of 
the Eucharist is advanced in opposition to the views 
respectively, of (i) the 'Marcionite^ who denied that the 
creation and the good gifts of God stored up in it, are the 
work of the Supreme Deity, or of the Divine Word ; and 
(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 God the Father, but of some sub- 
ordinate Demiurge, half malignant and wholly ignorant? 
No one, I think, will read the statements noted below 

' See II. 204, 




I. ^Hyren^us, episcopus civitatis Lugdunensis, instructusa 
Polycarpo discipulo Johannis apostoli, scripsit quinque libros 
cuidam episcopo, rogatus ab eo, Gantra hwreticos valde neces- 
sarios; in quibus, ut sapiens architectus et providus medicus, 
perfecte nos instruit de hseresibus et haeresiarchis; primum dete- 
gens eorum prava dogmata et perversa opera, ne quis incidat in 
idipsum credulitatis exemplum. Nam, sicut medicus segrum 
curare non potest, nisi causam morbi prius agnoscat, sic necesse 
fuit eum hsereticas pestes, cum suis causis, prius agnoscere, ut 
postmodum competenti medicina posset eis efficacius contraire. 

II. In primis ergo, ipsas hsereses explicat, singulis assignans 
suas originales causas, scilicet a quibus acceperunt materiam 
exsistendi. Inter quod agendum, ponit et ignota nomina fictarum 
rerum, quas ipsi Virtutes appellabant, et quasi deos venerati sunt. 
De quorum scilicet nominum multitudine illatum tu, o lector, 
tsedium patienter sustine, tandem philosophicarum rationum et 
divinarum auctoritatem copiosa dulcedine compensandum. Postea 
ipsos hseresiarchas nominatim memorat, et quid vel quantum, 
uniuscujusque discipuli suorum magistrorum adinventionibus addi- 
derint, consequenter annectit. Dein, singulas hsereses singillatim 
aggrediens, et, probatissimi more philosophi, assumptis de rerum 
naturis peremptoriis rationibus, verum a falso discernit. Sancti- 
tatis amictum, pravitati superductum, violenter abstrahit; ubi 
in melle venenum, ubi in columbse specie vulpes lateat, curiosa 

^ The reader will observe several which is a very carelees transcript from 
points of variation from Stieren'b text^ the Arundel MS. 

voL. I. m 


discussione perquirit. Hoc itaque modo sordidisaimis phantasiis 
bsereticse dolositatis solertissime deprehensis, et fidelium oculis 
patienter expositis, ad ultimum venenosos surculos, salutiferis 
radicibus adulterina plantatione insertos, multiplice ^f [alce di] 
vinarum auctoritatum exstirpat, abjicit et culcat. Ejusdem quo- 
que intentionis occasione, non solum quse ab bsereticis comipta 
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, quse 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 
impellente. Secunda, quod auctor ejus antiquitatis, et aposto- 
lorum temporibus vicinus exstitit, et ideo fide dignus. Tertia, 
quod quse de hsereticis scribit, non omnia per famam didicit, sed 
plurima de his prsesenter ab eis audivit doceri, et vidit exerceri, 
utpote eorum trvyxpovosy id est, contemporaneus et comprovincia- 
lis. Quarta, quod de hseresibus iUius 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 eflferari. 

^ The brackets represent a hole In sibly refer to the poaition of Scotus as 

the parchment. enjoying the favour and protection of 

' This indication of some active form Gharles the Bald. The date of this 

of eiTor, raiaing its head after a period Proloffua, therefore, may be placed at 

of comparative tranquillity, agrees well about 853 A.D. 

with the supposition that Flobub, Dea- Another treatise by Flobus may be 

con of Lyons, was author of this Pro- mentioned, as by no means void of in- 

logtL8. The predestinarian notions of terest, in which the right of the Church, 

John ScotuB (Erigena) called forth a clerical and lay, to appoint its own 

treatise by Flobus, as weU as the more Bishops is asserted, as contrasted with 

widely known work by Pbudkntiub, the encroaohments of the temporal 

Bishop of Troyes. The impunity of power. 
which the writer speaks, may very pos- 





I. NarrcUio omnis argumenti discipulorum Valentini 8 

II. Eospositio proidicationis veritcUiSf quam ab Apostolis Ec- 

cleaia pereipiene euBtodit ..... 90 

in. Ostensio neque phu, neque miniu de ea quoe est fide posse 

quosdam dicere ...... 92 

IV. Secwndum quid fiat putare alios quidem pluSt <^^ vero 

minus hahere agnitionis • .... 94 

y. QtMB est Valentini sententia, in quibus discrepant adversus 

eum disdpuli ejus ...... 98 

VI. Qtt<B suntf in quibus non consonant adversus invicem hi, 
qui sunt a Vaientino omnes. Q^as est Colorbaseorum et 
Marci doctrina ......* 109 

VII. Q^ce est indtutria Mardf et quce sunt qum ah eo. Qualis 

converscOio ipsorum^ et quce estfiguratio vitce . .114 

Vin. Quemadmodum quiidam ex eis per numeros, et per syUahas 
et per literas conantur constituere eam^ quas est secundum 
eos, argumentcUionem ...... 127 

IX. Quomodo solvunt parabolas . . .157 

X. Quemadmodum conversationem seeundum figwram ejuSf 

qui apud eos Pleroma, exponunt factam . .164 

XI. Quemadmodum ea quce sunt in Lege in tuum transferunt 

figmmitum ....... 169 

XII. Quemadmodum incogn^um omnibus inducere concmtur 

Patrem 176 

XIII. Quibus ex Scripturis testimoniis utuntur . 177 

XIV. De redemptione sua quanta dicuni et faciunt : quot modi 

sunt apud eos redhibitionis : quemadmodum imbuunt 

eoSj qui sibi credunt, et quibus sermonibus utuntur 180 


CAP. pAa. 

XV. Qiiod est propositum omnibtu haereticia, et quo tendant 188 

XVI. QuoB e$t Simonis Samaritm magi doctrina . . 190 

XVII. QuoB eit Menandri sententiot et quce opercUione» ipsorum . 195 

XVIII. RdcUio ^us qucB est ieeundum Satuminum doetrina • 196 

XIX. Quce ett Bcuilidi» arffumentcUio . .198 

XX. QucB est Carpoeratis doctrina, et quce operationes ijp«orum, 

qui ab eo euntf omnium ..... 204 

XXI. Qualis est doctrina Cerinthi 211 

XXII. QucB est Ebionitarum doctrina .212 

XXUI. QucB 8unt Nicolaitarum opera ..... 214 

XXIV. QucB est Cerdonis sententia (6. 

XXV. QucB sunt quoe Mareion doeuerit .... 216 

XXVT. QucB est Continentium aversatio ; qucUis est Tatiani doe- 
trinaf unde hi, qui indiferentias induxerunU aceepe' 

runt occasionem ....... 219 

XXVII. QucB sunt genera Onosticorum, et quoe secundum eos sen- 

tentioB 221 

XXVIII. QucB est Ophitarum et Cajamrum irreligiositas et impu- 

dentict, et unde conseripta ipsorum . . 226 

XXIX. Quibus temporibus Juerunt omnes, qui prcBdieti sunt, et a 

quibus initia et doctrinas acceperunt . 243 






' 'EIII p. 'E-reJ] Ttjv dXijdeiav ^TrapaTrefnrdiuLevol Ttve^,^^^^^^' 
eTTeKrdyovcri \6yov9 y^evSet^ Kal yeveaXoylag ^/JLaTata^, amve^ «x» • 9 

QuATBNDS veritatem refutantes quidam inducunt verba > Tim. i. k. 

Tit. iiL 9. 

falsa, et genealoffiai injinitasy quce qucsstiones magis prcestant^ 

* The auihoT^B title, see P«ef. Libr. 
II, IV. V. The work is abo quoted 
under this title by Euseb., Joh. Ba- 
MASO., Photius, OSCUMKNIUS, &c. The 
Oreek Text bo iar as I. v. § 1 is pre- 
served by Epiphanius, ffcer.xxxi.^g-^i, 
who says at the same time that he makes 
an entire copy; rd i^ijSf dir6 rioy rov 
wpoeipnfifUpov iydp^ MXov GeoO, Wpff- 
vaiov S4 <t"lfu, r^ irapd$€ffur 6\o<rx^put 
ToiiiaofuUf fx^i 5i oihm, Yarioua read- 
ings will also be noted as they oocur 
from the PhUosophumena of Hippoly- 
Tus, who has occasionally made oon- 
siderable extracta from the work of hia 

' The translator read iirel: for the 
dir6Boffis of the period the reader must 
refer to p. 4, iifayKcuop irfnffdfirip k.t. X. 

' vapavejMirdficyoi] setHng <mde, so 
Esth. xiii. 4, Tapav^fAvoirras biripeKus rd 
rOv ^offCKiuv Ziardyfiara. HXPPOLYTUS 
VOL. I. 

uBes the term very much in the sense 
here indicated; in speaking of the 
Chaldsean astrology, he says, o^bk rojj- 
rtav r^v (luffo<f>c» ffo<fUap Trapairifiypofiai, 
dXV iK04f^€vos...f\&Y^<a. The transla- 
tion refuiantes has a cognate meaning in 
CiCEBO, Qtiam quidem . . . bonikUem . . . 
non modo non <upemari <ic refutare sed 
^smplecti atque augere debetis. Pro Rabir. 
16. Compare also III. xiv. Si quis re- 
futet et Lucam, quaai non cognoverit 
venUtUm. Elsewhere iBENiEUS shews 
that/St^«andZo^09are inoompatible ideas, 
and the transUtor reDders the Greek Aut 
Sigen aut Logon refuUmi ; II. xv. 2, let 
them discard the one or the other. 
Again, qyjoedam rtfutare is opposed to 
qucedam recipere, III. xv. end. Hence 
JuNius expUins the word by Trapuf' 

* S. Irenseus, who was of eastem 
extraction, had in all probability a more 




L1B.L ^frni(r€i9 jULoXXov irape-)(ov<riy KaQm o 'Axoot-oXo? <^ri<riv^ 4 
oiKoSo/Jiijv Oeou Tfjv ev Trlairer koi Sid r^ff iravovpym ^crvy- 
KeKpOTfHJiivti^ iTiOavoTfrro^ TrapdyovtTi tov vovv tZv direipo^ 
Tepaavy Kai alyjiaXiaTil^ovaiV avTov^y ^ pfj^SiovpyovvTe^ ro Xoyia 
J^vpiovy i^tjyfiTOi KaKoi tZv KaXZ^ elpfifievwv yivoixevoi* Ka\ 
TToWov^ dvaTpiirova-iv, dirdyovT€9 avTov^ irpo^l^da-ei yvda^ecog ^^^^ 
^ diro Tov ToSe to irav ava^fia^ajuievov Kal KeKoa^jJifiKOTO^y «9 
in^fiKoTepov Ti /coJ fieiYov ej^oio^cy iinSei^ai tov tov ovpavov^ 
KOLi Tfiv yrjvy Ka\ irdvTa Td iv avToh ireiroifiKOTOi Oeov* 
P^2a!^'7. ^'Ti0oi/£y jULev iiraydfievoi Sid Xoycov Tiyvfi^ tov^ dKcpaiov^ 
«V Tov Tov ^fiTciv TpoTTOv, diTiOdvoii Si diroWvvT€i aVTOVS 
iv TiS pXda-ipfifiov Ka\ da-e/Stj tjJv yvdfifiv avTZv KaTaa^Kevd^ 
^eii/ eU Tov Afifiiovpyov, fifiSe ^ iv ry SiaKpiveiv Svvafiivm 

quemadmodum ApofitoluB ait, qwm cedificaiimetn Dei^ queB est in 
fide; et per eam, quse est Bubdole exeroitata yerisimilitudo, trans- 
duount sensum eorum, qui sunt inexpertiores, et in captivitatem 
sTiin.iii.8. ducunt eoBy falsantes verba Domini, interpretatores mali eorum, 
qu8B bene dicta sunt, eifecti : 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 coelum et terram, et omnia quae in 
eifl sunt, fecit; Buadenter quidem illi illiciunt per verborum 
artem simpliciores ad requirendi modum, male autem perdunt 
eoB, in eo quod blasphemam et impiam ipsorum sententiam fa- 
ciant in Fabricatorem, non discemere valentium faJsum a vero. 

familiar aoquMntanoe in hiB early yeara, ^ The meaning being, by plaimble 

with Bome Syriao translation, than with oBtertioni crafULy intinuaUi, So in 

the Greek original of the Soriptures of AxiMh. : K jy Ti$ajwr4f>ovs ro&na» X6- 

the New Teetament. Instances of thia 70^' ^* Kfwn/jffjfs. 

will be indicated as they oocur. This ' p^dtwffyowTtt] cf. 1 Cor. iy. 7, 

will serve to aooount for many of thoee boXoOyret rbif X&yov roO 6cou. 

yariations from the sacred text^ that ' The Demiuige, the Greator of 

have been ascribed to the habit of the material imiverse, was far inferior 

quoting from memoiy. In thiB plaoe to the Supreme BythuB in the Gnoetic 

the Syriac for dTepdMrovs PflD? Theosophy. 

^Ol\ ZuA Beems to have BUg- ^^'^"^'^ ^"^'^' ^*'*^*^'' "*" 

gCBted the word iNnm ^raUis. 6 ^ ^^3 There is no need to adopt 

PoBBibly the author'B veraion may have ^ny of the propoaed ooivjectural altera- 

Bhewnthereading^Ou (ZiGL^^fiD) tions ; the words may have the foroe of 

^r ofj Maroi6riyf . ^ roimfi. So Macn. 'B^rA 4. G. 511: 



TO y^euSo^ aTTo tov dXfiOov^' 1} ydp ^irXdvri Kad^ avrtiv fxlv LIB.1. 
ovK iTnSciKvvTaif Iva jul^ yvfivwOeicra yivifTai Kardi^wpo^' 
TTidavS Si irepilSXijjJLaTi iravovpym Koa-fiovfievfj, Koi aiJriJy Ttj^ 
dXfiOeiag dXfiOeoTepav iavTtjv irapi-j^eiv '["?. 'Kap€')^€i\ (f}al- 
vea^dai Sid Tfj^ e^coOev (pavTaa^la^ Tot^ aTreipoTepoi^ KaOm 
vTTo ^TOV KpetTTOvof tjfiZv eipfjTai eiri tZv TOiovTioVy oTi Xidov 
Tov TtjJLiov a-jJLapaySov oin-a, KOi iroXvTifJLfprov TiatVy iJaXoy 
ewPpiCei Sia Te^xyfj^ irapojULOiovfiivfiy oiroTav fifi irap^ 6 
aOivtov SoKijULaa-ai, koI Tiyyri ^lnt, Tej^vj/J/] SieXiy^at Tfiv irav^ 
ovpyw^ yevofiivf]v oTav Se eTrtfityfj 6 ^aXiroff «V tov apyvpov^ 

Error enim secunduin Bemetipeum non ostenditur, ne denudatus 
fiat comprehensibilis, suasorio autem cooperimento subdole ador- 
natus, et ipsa yeritate(^ridiculum est et dicere) veriorem semet- 
ipsum prsestat, ut decipiat exteriori phantajsmate 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 

ix^p6i ydp 'Aifrip Mpl rQ ^vor-JfaeTatf xzxix. with IV. lii. and III. xix. end, 

and SoPH. (Ed. Cd. 741 : xxxv.) whom in early life he had seen 

rar ee KaZfAelo» Xeiff and heard, and of whom he had a Tivid 

icaXei Suc€dbn, ix Si tCjv /udXior* fytu. recoUection, aa regards r^ x<ipA«rr%)a 

In the same way vph roO for Tph ro&rov toO filov, koI t^v toO ff(t>fiaTos ld4av koI 

ia not unusual. The meaning being, tAi Sia\4^€is dt iiroietTo irp6s t6 T\rj$os, 

toho not even in to grosa a fictum as ihe KaX t^ /ierd ^ltadMvov frwwaffTpof^^ 

(hiottic tktory of the Demiurgey can dis- k. t. X. £p, ad Florin. But generally 

tinffuish truth frotn falsehood. Once for perhaps, PothinuB, hia predecefisor in 

all it may be obsenred, that the Latin the see of Lyons, is meant : as for 

version is no infallible index to the true example in citing the lambic verses 

reading in the Greek. against the Gallican heretic Marcus, 

1 Tbrtullian says of the same here- I. xii. 4. It ia certain that in one pkce 

idcal crew ; NihU magia curanl quam he speakfl of one who had received in> 

occullare quod pradicant ; n iamen prce- struction from the Apostles ; in another, 

dicant quod occuUarU. c. Val. 1. of the disciple of apostolic men. Com- 

■ The reader will obsorve that ne- pare IV. xlv. and lii. 
cessary alterations are expressed by a < The translator indicates the misa- 

correction within brackets, the faulty ing words 6 koX ^lTeip ye\otop. In the 

text remaining unaltered. samc sentence, prastat is the reading of 

' ToO KpfLrToyos] iBKNiEUS not un- the Clerm. and Arund. MSS., but Mab- 

frequently quotes the words of some buet alters it to praferi, which he found 

venerable elder. Possibly he may some- in the Voss. MS. 
times refer to Polycarp, (compare II. 



LiB. I. TiV €vk6\(c^ Svviia-erai tovtov * aKepalm [Ifit. wcepaio^ cSv J 5o- 
KijJLaa-ai ; Iva ovv juiij irapa Ttjy fifierepav aiTiav a-vvapTral^covTat 
Tive^f a>5 irpofiaTa viro Xvkohv^ ayvoovvTe^ avTOv^ Sia t^v 
€^(od€V TfJ9 irpofiaT€iov Sopag ^ eTnfiovXfjv^ ov^ (pvXaa-a-^iv 
nrapriyyeKK€V fiiJuv Ji.vpi09y ofJiOia fJikv XaXovin-aj, ^ avoimota Se o. a 
ippovovvTa^, avayKaiov ^yij<rafJLijVy ivTvyjjnv Toh virofivfifjiaa^t 
tS)v, m avTOi Xiyova-iv, OvaXcvTivov fiadnTwv, iviot^ S^ avTwv 
Kal a-vfi^aXwVy koi KaTaXafiofAcvog Thv yv&fitiv avTwv, fifjvva-at 
a-ot, ayairriTC, tci T€paTcoSfj koi /Badia fiva^Tfipta^ a ov Trarrcj 
^•^((opova-iv, eTrel fiij iravT^^ tov €yK€(pa\ov ^ €^€TrTVKaa-tv, oiroo^ 

fleramentum argento, quis facile poterit, rudis eum sit, hoo pro- 
bare! Igitur ne forte et eum 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 
dicunt, Yalentini discipulorum, quibusdam autem ipsorum et 
oongressus, et apprehendens sententiam ipsorum, manifestare 
tibi, Dilectissime, portentuosissima et altissima mysteria, quee 
non omnes capiunt, quia non omnes cerebrum habent, ut et tu 

^ The close concurrence of two ad- pepercit ; quoniam non ad materiam 

verbfl in the sftme sentence is bo harsh, icripturas, ted materiam ad scriptwraa 

that there can be little doubt but that excogitavit ; et tamen plns aibttulit et 

dK^paiot (Sy, Lat. rudis cum sit, is the plu8 adjecitf a^ferens proprietatea nn- 

genuine reading. gtUorum quoque verborum, et adjiciena 

■ hrifioK^v waa the reading of the proprietates non comparentium rerum, 

Latin translation, and is preferred by De Prceecr, Hcer. 38. The reader ia 

Stibrbn in his note, although he retains referred to the Appendix for the Tarious 

4tiPov\^v in the text : but it is objec- fragmente that have been preserved of 

tionable as reDdering superfluous the the writings of Yalentinus, and of his 

word f^wSey. The iTi^oXii of a fleece immediate followers. 
could not be otherwise than extemal. * Ironice. So Tebtulliak says, Si 

' Tertullian charges other heretics bona fide quoeras, concrdo vuUu, aus- 

with mutilating scripture, but Valew- penso eupercilio, Altum est, aiunt, Si 

TIWU8, with pervertingitfltrue meaning. euUUiter tentes, per ambiguilate» bi- 

AUus manu ecripturag, aliua eenaus lingues communem fidem n^rTnant. c, 

expositione intervertit, Neque enim ai Val, 1, compare § 8 below and IV. 

ValenHnuB intefpv instrumento uti vi- Ixix. 

detur, non caUidiore ingenio, quam Mar- ^ For ^^errjJircuri. The Latin trans- 

cUm, manus intulit veritali, Marcion lator may perhaps have read ^t (abbrev. 

exerte et palcm machara non stylo usus for fx<>*^^^) reruxM^*" The present 

est ; quoniam hd mMteriam suam ccedem reading, as being the more difficult, is 

scripturarum confecit. Valentinus autem more likely to be genuine, and nuiy 


Koi (Tif fiaOtcv avTciy iram Toh fJLcra <rov (pavepa Trot^a-ffg, Koi lib. i. 
irapaiV€(Tfi^ avroh (pvXd^atrdai tov ^ /SvOov t?? avola^y koi r^ff 
€19 Xpia^TOV [Int, Oeovl ^Xaa-^pijfiia^, Kai, Kadio^ Svvajuiig tjjULiv^ 
Tffv T€ yvwfitjv avTwv tZv vvv TrapaStSaa^KovTWVj \eyco Sij tZv 
irept llToXe/jLatoVy ^ aTravOt(Tfxa ova-av t^? OvaXevTtvov (rj^oX??, 
cvvTo/JLoo^ Kot (Ta(pw^ aTrayyeXovfjLev, Kot aipopfia^ Sda-ofAcv 
KaTOL Tfjv fifi€T€pav fjLCTptoTrjTa, irp09 TO avaTpeiretv avTfjv^ 
aWoKOTa Kot avapfxoa^Ta t^ aXfjdelt^ eTrtSetKvvvTeg tcl vtt 
avTwv XeyofAcvay fitjTe avyypaipetv etOta-fJLevot, fjL^Tc Xoycov 
Te^^fVfjv fjaKfjKOTe^' ayairfj^ Sc ^fia^ irpoTpeTrofievfjg aot tc Kai 
waat TOt^ fiera aov fitjvvaat to fJLc^i fjLcv vvv ^KCKpvfifieva, 
liSfj Se KaTa Tfjv X^P''^ '^^^ Oeov et^ (pavepov iXfjXvOoTa 
StSdyfiaTa' ovSev ydp eoTi KeKaXvfifievov, o ovk airoKaXvd)^ 
QfjaeTat, Ka\ KpvirTOV, o ov yvvoad^aeTat. 

cognoscens ea, omnibus his, qui sunt tecum, manifesta facias, et 
prsecipias eis observare se a profundo insensationis, et ejus, qusB 
est in Deum, blasphemationis. Et quantum nobis virtutis adest, 
sententiam ipsorum, qui nunc ah'ud docent, dico autem eorum, 
qui sunt circa Ptolemseum, quae est velut ^floscuhira Valentini 
scholae, compendiose et manifeste ostendemus, et aliis occasiones 
dabimus secundum nostram mediocritatem ad evertendum eam, 
non stantia, neque apta veritati ostendentes ea, quse ab iis 
dicuntur: neque conscribere consueti, neque qui serinonura arti 
studuerimus: dilectione autera nos adhortante, et tibi et 
omnibus, qui sunt tecum, manifestare, quae usque adhuc erant 
absconsae, jam autem secundum gratiam Dei in manifestum 
venerunt doctrineB ipsorum. Nihil enitn est coopertum, quod non Mau. x. ». 
manifestabitur ; et nihil absconsum^ quod non cognoscetur, 

be rendered, " Have purged the brain." 35, 38. dirdM$i<rfia, in allusion possibly to 

Facetug, etnunctce narU, is a parallel ex- tbe fructijications of Valentinus ; the 

prcssion in Horacb, and Massuet com- word Kafyjro^pla was commonly applied 

pares the lines in Plautub : by the Gnostics in the sense of " emana- 

" Immo etiam cerebrum quoque omne ^i^® evolution." 

e capite emunx'ti meum, ' Compare the PJiilcsopfiununa, vi. 

Nam omnia malefacta veatra repperi 9, where the words of Simon Maous 

radicituB." *t3 recorded, "hib f<rrat ia^fpayifffthfoVf 

Mostell. V. I. 61. K€Kpvfifi4vov, xeKaXvfifjJyov, Keifievov iv 

* In allusion to Bu^ij, the root of t^ olKrfrripltfi ov ^ ^^i rtav 5\<Mfv reOt- 

the Valentinian system, c. i. fwX/orrai." In the Cabbala ID^ = "llp* 

■ See I. i. and vi. II. iv. and xl. * FUaculum as a neuter nominative, 

Compare also Hippoltt. Pkihs. VI. 29, where we should expect /wcuZt«. 


LiB. I. OvK eiril^9]Tii<r€i9 Se irap^ tj/uLwv tZv iv 'KcXrory Siarpi" 

j8orra)v, Kai irep) fiap/Sapov SiaXcKTOv to wXeitrTOv aa")(0' 
\ovfi€V(oVy \6y(cv Tc^vtiVy ^v ovK ijULaOojJLcv, ovT€ SvvajJLiv 
a-vyypaipiw^y ^v ovk ijo-ifi/cra/xci/, ovt€ KaWtoiria-jULov Xe^ewv, 
ovT€ iridavoTriTay ^v ovK otSajjL^P' aWa aVXSy, Kot aXfjdw^, ^* *• 
Kai, ^iSicoTiKZg to. /xera ayairtj^ a-oi ypaipivTa, /Acra ayaxiyy 
av irpoa-Si^riy koi avTo^ av^ijaeij aiJra 'Tra^a o-cain-w, aT€ 
iKav<jOT€po9 rjjULZv TvyjfavtoVf otovci aTripiJLaTa Ka\ ap-^^a^ Xa^wv 
irap ij/jlZv, Ka\ iv tm ir\aT€i aov tov vov iwi Tro\v KapTro~ 
(popi^aeti ra Si 6\tya>v v(f) jj/jlwv etptj/jLivay Kot SvvaTZ^ 
Trapa<TT^(T€ti Toh /JLCTa, (rov Ta aaOevia^ v(p^ ri/xSiv aTrrjy-' 
y€\/iiva' KOi c»? i/i€i9 i(pt\oTt/jLvjOfi/A€Vy TraXai ^l^rjTOvvT^^ aov 
cf.xxxv. /jLaOetv Trjv yvd/irjv avTcov, /irj /i6vov (roi vot^aat (f>av€pavy 
aWd Kot i({)6Sta Sovvat irpoi to iirtSetKVvetv avTrjv y^€vSfj' 

Non autem exquires a nobis, qui apud Celtas commoramur, 
et in barbarum sermonem plerumque vaoamus, orationis artem, 
quam non didicimus, neque vim conscriptoris, quam non affecta- 
vimus, neque ornamentum verborum, neque suadelam, quam 
nescimus: sed simpliciter et vere et idiotice ea, 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 fructi6- 
cabis ea, quae in paucis a nobis dicta sunt, et potenter asseres 
iis, qui tecum sunt, ea quas 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 : sio et 

1 Gaul was divided into three parts, reading of AeX0<uf, i5r«t replaced by 

as we leam frozn the opening of CiE8AB'B KcKroiS in the edition of Petavius. 

Commentaries, and from Plint, iy. 17. > ISuariK&t, with no affectation of 

To the North of the Scine were the style. 

BelgaB, to the South of the Garonne > uiii^, thiBaBGBABBandMASSUBT 

the Aquitani, and between these two imagine, ia one of those yerbs that 

rivers the Celtffi ; " Ab eft ad Garum- follow the inflexion both of the second 

nam Celtica, eademque Lugdunensis.'* and third conjugations, a fiiture mean- 

Lyons, the capital of Celtic Gaul, ing being assigned to this word, as 

haying been the see of Irenaeua, it was required by the preceding yerb in the 

by the effect of gross ignorance that translation, and by aOli^ecr in the 

the MSS. of Epiphanius exhibited the Greeic. 


oi/Tft) ^6 Koi av (f>i\oTi/Ji(i^ ToFy Xonroig Sicucoviia-ei^y Kard Ttjv "^'- 
XCLpiv Trjv VTTO Tov ^vpiov <To\ SeSofiivtiVf €19 TO jULfiKCTi irapa" 
(TvperrOai tov^ avOpwTrov^ viro t?? €K€iv(ov iriOavoXoyia^y ovrrti^ 

tu efficaciter reliquis ministrabis secundum gratiam, quse tibi a 
Domino data est, ut jam non abstrahantur homines ab illorum 
suadela, qu» est talis. 


Lia I. L 1. 

OR.I. Ll. 
MAS& 1. 1. 1. 




Hcr. Pab. 
1. 7. &C. 
Tertuli. •«!▼. 

NarrcUio omnis argumenti disdpulorum Valentini. 

I. AEFOYSI ^yap Tiva etvai iv aopaTQi^ koi aicaTOvo- 
fiaoTOi^ vy\r(i/Aa(rt ^TeXctov AJwva irpoovTa* tovtov Sc koi 

['7rpoapj(}iv Kof^ TTpoTraTopa KOi ^uOov kclKovo-iv. ^ 

xnrapyovTa S airrov a^wpifrov Ka\ aopaTOVy aiSiov re Koi 
ayevvtjTov^ cv ficrv^ta Kai ^pe/jLiqL iroW^ yeyovevai ev aireipoi^ 
alSxn ^[yjpovonv^ (rvwTrap-^^Eiv S avTfp koli ^Evvocav, iiv ori 

CAP. I. 

1. DicuNT 6886 qu6ndam 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 aeonibus. Cum 



^ Epiphanius in hia work upon the 
heresies has preserved to ua the Greek 
text of this chapter, Theodobet has an 
ahstract of it, and Tebtulliak also hor- 
rowed largely from it hefore the close of 
the second century, in his treatise against 
the Yalentiniana, and his worda are often 
of great seryice as a test of the Greek. 
HiFFOLTTTJB, and the Didaac. Or. Glem. 
Al. giye the oriental phase of this 

" T4\€iw Al&ya. Tebtulll/in adv. 
Val. 7 : ffunc sttbstantialiUr quidem 
oKawa riKtiw appellant ; persoTuUiter 
vero Tpodpxf*' ** ^*' ^x¥t etiam By' 
thion {mel. Bv66v,) quod in sublimibus 
habitanti minime congruebat; and else- 
where Valentinus, ausua est deos con- 
cipere Bython et Sigen, cum utque ad 
triginta jEonum foBtut, tamquam ^Eonice 
Bcrofae, examen diviniUUia effudit. c. 
Marc. I. 5. Geabe says in hb note, 
"jEon igitur Yalentinianis Beum deno- 
tayit ; pro qua significationej a Lexioo- 
graphis prsetermissa» duorum Philoso- 
phorum auctoritatem accipe, Epicteti 
gentilis, et Pseudo-Dionysii Christiani. 
Hic apud Arrianum eadem, qua Valen- 

tinus vixit, state florentem, lih. n. 
cap. 5. [ante medium,] mortis neces- 
sitatem consideranSy ait : od ydp el/u ahbv, 
dX\' 6M$puiTOi. Neque enim sum Deus, 
eed komo. Ble autem lih. de Divinis 
Kominibus cap. 5. § 4. Deus dicitur 
dpX^ 1^0,^ M^pov aldrtfw, Koi xp^<^ ^^ 
TTit, KoX A/(i>F rSnf Hirni», Principium et 
mensura seculorum, et temporum easentia, 
d ^vum eorum quce exittunt. Nam 
quemadmodum in aia>ri siye stemitate, 
nec pneteritum, nec futurum datur, sed 
semper pnesens ; ita et Deus oOre -^, 
oHrt iorai, o&rt iyipcro, oHre ytMerai, 
ofh-e yer^erat, ut Dionysius ibidemaddity 
indeque ooncludit: A&rbs ydp iartp 6 
Alu)» r(av aUinfw, 6 inrdpxf^ wpb rCaf 
alibyw.** D7iy in the Cabbala means 
any multitudinous system; and each 
aUijv was a pleroma, § 4. 

' Videtur Iren^us scripsisse : inrdp' 
Xeuf bi airrbv dbparop koI dx^f^T^t 
Scriba yefo htec omisisse, quod eadem 
fere mox recurrant : inrdfxopra Bi 
airrfxv, K.r.X. Gbabb. 

^ Xpli»uv, Gbabe jusUy considers to 
be an interpohktion. It is neither ex- 
pressed in the old version nor is it 




Koi XapiVf Koi ^tyiiv ovojJLa^ovtrr koi ivvofidtjvai irore a(^ grI'i.j;i.' 

cavTOv TrpopaAea-uai tov i5vuov tovtov, ap^riv tcov iravTdov 

Koi Kadairep a-irepiuLay Ttjv irpofioXriv TavTf]v, fjv nrpofiaKca-Qai 
ivevo^Ori, Ka\ ^KaOea^Oai «9 iv firiTp(f, t^ avwirap-^oia^ri eavT^ 
^iyjj' TavTtjv Se vTToSe^ajULevrjv to a^iripfxa tovto Ka\ iyKv/ULOva 
yevo/jLevfjv, airoKvrjaai Novi/, ojuloiov t€ koi laov t£ irpofiaXovTi^ 
Koi fiovov ^(copovvTa to fiiyeOo? tqv HaTpo^' tov Se Novv 
TOVTOV KOi M.ovoy€V>i /caXovcTi, Kal IlaTepo, ^Koi^Ap-^^ijv tcov 
iravToov a-vfiTrpolSe^XtjaOai Se avT<p 'AXiJSciai/' Kai eivai Tav^ 
T9JV irpSyrov Ka\ ap-)(iyovov ^HvdayopiKfjv TerpaKTvv^ fjv Ka\ 
pl^av tS>v iravTtav KaXwa-iv ea-Ti yap BuOoy koi ^iyijj eireiTa 

ipso autem fuisse et Enncean, quam etiam Charin, et Sigen 
vocant: et aliquando voluisse a semetipso emittere huno By- 
thum initium omnium, et velut semen prolationem hano prse- 
mitti voluit, et eam deposuisse quasi in vulva ejus, qu89 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. Una 
autem cnm eo emissam Yeritatem, et hanc esse pri.mam et 
primogenitam Pythagoricam quatemationem» quam et radicem 
omnium dicunt. Est enim Bythus et Sige, deinde Nus et 

indicated in Tebtullian'b JnJiniHs retro Jehovab ; certainly the philoaoplier might 

cevu; alCiffi is used here in the ordinary easily have become acquainted with the 

and not in the Valentinian sense of the name of God from bis intercourse with 

word ; therefore -xfi^vw was in all pro- leamed Jews in his travels in Egypt, 

bability the exegetical addition of some Persia and ChaldBea, andduring hisabode 

Bcribe. at Sidon. Josephus also and Pobfhyrt 

^ Stiebbn restores in the tezt ica- declare that he had conmiunication with 

Tadiadai on the faith of the Paris and the people of God. An intelligent Te- 

Breslau MSS. ; but KaOUffOcu is not an trad is here evidently spoken of by 

unlikely reading. Ibenaus, and not an irrational oombina- 

■ Novj having the two other names tion of mere numbers. See Cudwobth, 

of rar^p and dpx^ tup xdMTwv, BvObs Intdl. SyH. B. nr. § 20. But in the 

from whence NoOf emanated, waa also Pythagorean system the properties of 

distinguished by the appelUtion of rpo- numbers, of all things the most distinct 

wdTiop and Trpoapxfi» See II. 7. and 55. firom matter, and pure intellectual abs- 

' Selden, c2e2>»w «S^., Syntagm. n. tractions, were adopted to symbolize 

c. I, and Gale in his Court of the Gen- the inmiaterial and wholly spiritual 

tilea, Pt. II. c. ii. 8, say, that the Py- • nature of the Divine intellect. The 

thagoric Tetractys was no other than foundation of ancient Theic philosophy 

the ^KOAttt TrrpaypdfifjMTOv, the Hebrew was the axiom that the Nature of the 


oai./' 1.* Noiy? Kai 'AXi/deio. Ai<r66iuL€v6v re tov Movoyevtj tovtov ed)' 

LU oey irpoepKi^Oriy irpolSaXeiv koi avrov A.6yov Kai Zwiiv^ iraTepa 

iravTwv tS)v fxer avTov €<Tojj,iva>Vy Kat ap-^^iiv Ka\ ^ iJi6p<pw(riv 
iravT09 Tov TrXfjpwjuiaTog. 'Eic Sij tov A6yov Koi r^y Zwtjs 
irpo/SelSX^a-Oai irara a-v^vyiav ^"AvOpwirov Ka\ ^EKKXrja-lav* 
Koi eTvai TavTnv ap-^^iyovov ^ Oy SodSay piXav Ka\ vTr^a-Taa-iv 
tZv TrdvTtaVy TCTpaa-iv ov^jjiaa-i irap* avToh KaXovnivwVy [l. 
KoKovjievrjvjj^ Bud^, Ka\ Nc?, Ka\ Aoyo), Ka\ ^AvQpiinp* elvai 
yap avTS>v cKaaTOV app€v66tj\vv* ouTft>9 irpcoTOv tov II|00- 
iraTopa rjvZaOai /cara avlCyyiav t^ iavTOv ^Evvoiq: tov Si 
Movoycvrj, TovTca-Ti tov NovVy T^ ^AXtjOeiijt' tov Se Adyov tIj 
Z(Cfj, Ka\ Tov "AvOpa^TTOv T^ ^EKKXfjalff. TovTOv^ Se ToJy 
AiZva^ €ti So^av tov IlaTpof irpo^epkrjiievov^, /SovXrjOevTa^ 
Kat avTOv^ Sta tov tSiov So^daat tov UaTcpa, Trpo^aKetv 
TTpofioXa^ €v av^vyic^* tov /jlcv A6yov Ka\ t^v Zwrjv, /xrra 
To TTpofiaXiaOat tov "AvOpnoirov Kot Trjv 'Eic/cXiycr/av, aXXoi/? 

Alethia. Sentientem autem Unigenitum hunc in qusD prohiitus 
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 hano 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 
Ennceae, id est, cogitationi, quam Gratiam et Silentium yocant : 
Unigenitum autem, hoc est, Nun Alethisd, id est, Veritati: 
Logon autem Zosb, id est, Vitae : et Anthropon cum Ecclesia. 
Hos autem JSonas in gloriam Patris emissos, volentes et ipsos de 
suo clarificare Patrem, emisisse emissiones in conjugatione ; Lo- 
gon quidem et Zoen posteaquam emissus est Homo et Ecclesia, 

Deity is wholly unmtelligible and in- ez aemetipw, Semumem tl VUam . . . 8ed 

flcnitable. Thia, as will be seen, gave d. hac Moholea ad iruUum wUvemttUit, 

rise to some of the most startling asser- et formati [1. formatMnem'] Pleromatis 

tions of ancient heresy. The reader may totitu emieaa, c. Val. 7. 

oompare that which haa been said in the ' The archetypal idea of Man, and 

^fatory remarkB upon Basilldes. of the Church of redeemed sonLi in the 

So Tkbtullian, Nus eimul accepit Divine Mind, iw SwdfACi, aa the Gnoatio 

itionis 8tuB oficium, etnittit et ipee would say, not iy iy^pyel^. 


Seica AiZva^, tSv Ta ovouaTa Xiyovtn TauTa' BiJftoff xai lib. 

OR. I i. 1. 

M/^^y, ^^AyipaTog koi 'Evwo-if, AvTOfpvij^ koi 'HSoviiy 'A^c/yiy» m ass. i. t. a 
Toy irol ^vyKpafTi^y ^ovoyevti^ Ka\ ^aKapla* ovtoi ScKa 
A/£v69, 6v9 Kai (paa-KOva-iv ck Aoyov icai Zco^f irpo^epX^a-dai. 
Tov Se "AvOpooTTov Koi avTOV irpofiaXeiv fieTa t?^ 'E#ficXj70"/a9 
A/wi/a; SwSeKa, oh TavTa to, ovo/xaTa -^^apil^ovTar Uapa-' 

**'7- irXiyToy icaJ II/o-Tfff, IlaTpiiro? iraJ 'EXxiy, Mj/Tptiroy irai 
^Ayairtjy ^'Ae/voi/y icaJ Si/i/eo^t?» 'EicicXi/o^iaoT-Mcoy icaJ M.aKapi6^ 

G.!). Tiyy, 0€Xin"O9 Ka) Zo<^/a* ovto/ c/o-^i/ oi TpiaKOVTa AiZve^ 
T^y •n"Xai/i79 aiVwi', ol^a^ea^iyfifievoi Ka\ jULfi ytvcoa^KojJLevor tovto 
TO aopaTOv Ka\ irvevixaTiKov KaT ainrov^ irXi^pta/jLay Tpiyrj 
SiearafJLivov ^eh oySoaSa^ koi deica^a, koi StaSeKaSa. Kai &a"«"- 

alteros decem iEonas, quorum nomina dicunt hsec : Bytbius et 
Mixis, Ageratos 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 Ecclesia iEonas duodecim, quibus nomina bsec 
donant: Paracletus et Pistis, Patricos et Elpis, Metricos et 
Agape, -£nos et Synesis, Ecdesiasticos et Macariotes, ^Theletos 
et Sophia. Hi sunt triginta erroris eorum iEones, qui tacentur 
et non agnoscuntur. Hoc invisibile et spiritale secundum eos 
Pleroma, tripartite divisum in octonationem, et decada, et duo- 

^ Compare ihe Latin translation of iydwij al&vos. vi. 30. 
thesenaiues, ii. 19. For their rationale • Sigc.quce et ipsia luxrtticis 8uis 

the reader ib referred to the Prolegomena. tetcere prceacribit. Tert. c. VcU. 9. toOtovs 

The ten emanationB from Logos and Zoe, tfxiai, roin X aluvas rott /ih' dXXot; dTra- 

referred hi the Eastem system of this <raf dSi^Xout eUai, a&rdts H jiMvoit yy<apl' 

heresy to Nous and Alethia, are charac- /xovt. Theodobet. Ilcer, Fah. i. 7. 
teristic of the self-ezistent depth of ° Tebtullian has Phileti as also in 

blessedness of the Logos combined with c. 30 and 32 adv. Val. But Theleti is 

that plastic energy whereby he is the no doubt the true reading, and it agrees 

Light and Life of Creation. He is the best with the Valentiniaa myth, that 

modal Bubsistence of the creative energyi Sophia transgreesed by acting indepen- 

the Bource of all generative life diffused dently of the Divine WiU. Massukt, 

throughout the universe. without much reason, suppoBeB that thiB 

' Since the male .^ns have a de- ^^n had two names. 
rivative meaning, the term 'Aeitfovs is ^ The ogdoad being Bythus, Sige, 

hardly in keeping with the rest. Teb- and the three primaiy padr of JEoub. 

TULLiANhasiSnoB. Probably a/i^(otwas The decad, those evolved from Logos 

written, for Hippglttus in the PhUo- and Zoe ; the dodecad, the six pair that 

soph. combines it with the precediug ae emanated from Anthropos and Ecclesia, 


XiiB. 1.1.1. TovTO Tov ^(OTijpa XeyovtTiv (^ovSe yap K.vpiov ovofiou^eiv 
MA88.i.i.3. avTOV OiXovo-t) TpiQKOVTa eT€(ri KaTOL TO (pavepov fifiSlv 
ireTTOiriKevaiy iiriSeiKvvvTa to iJLV(TT^piov tovt(cv tHv Aidvcovm 
'AXXa Koi €Tri t?? TrapapoXrj^ tZv ei^ tov ajULTreXwva irefi'' 
iroix€V(av epyaTcov (pa(ri (paveptoTaTa tov^ TpiaKOVTa tovtovs^ 
AiZvai IJL€jJLrivv(rdar irefxirovTai yap ol /jlcv Trepi TTporrtjv 
Sopavy 01 Se Tr€p\ TpiTtjv, ol Se irep) cKTfiv, oi Se Trepi evaTtiv^ 
a\Xo< Se irepl €vSeK(XT9jv* avvTiQeixevai ovv at TrpoetpfiiJLevai 
wpat €£ff eavTa^y tov tZv TptaKOVTa aptOfiov avairXtipov^rt* 
jjLta yapf Kot Tpet9f Kal e^, Kai evvea, Kal evSeKa, TptaKOVTa 
ylvovTar Sta Se tZv iopwv tovs AtZva^ juLejjLfivv^rOai OiXov^rt» 
KaJ TavT eivat to, fieyoKa Ka\ Oavfiaa^Ta Ka\ airoppfiTa 

decada : et propter hoc Salvatorem dicunt (nec enim Dominum 
Luc.iiu23L eum nominare volunt) triginta ^annis in manifesto nihil fecisse, 
Matt.xx.8. ostendentem mysterium horum ^Eonum. Sed et in parabola 
eorum operariorum, qui in vineam mittuntur, dicunt manifes- 
tissime triginta hos ^onas declaratos. Mittuntur enim alii 
quidem circa primam horam, alii circa tertiam, alii circa sextam, 
alii circa nonam, alii circa undecimam. CompositaB igitur prse- 
dictffi hoTse in semetipsas, triginta numerum adimplent. Una 
enim, et tres, et sex, et novem, et undecim, triginta fiunt. Per 
horas autem ^Eonas manifestari volunt : et hsBC esse magna et 
admirabilia et abscondita mysteria, quas ipsi fructificant: et 

according to the weBtem syBtem; the that Bythua, whom she imitated, was 

oriental scheme refeired the decad to the aole source from whence Nous and 

Nous and Alethia, and the dodecad to Alethia emanated. The term also, d/)/k- 

LogoB aud Zoe. YalentinuB himself pi^i^Xi/f, so constantlyappliedtoBythus, 

Beems to have oonflidered Bythus as a indicates the same notion. Iben^bus, it 

monad, and Sige a mere nonentity. The should be remembered, ia exhibiting the 

two later ^Eons, ChriBt and the Holy later system of the Valentinian Ptole- 

Spirit, would then complete the mystical meus. Hippolttus describing the ori- 

number xxx. Hippolytus says, ylyoyrai ginal scheme of Yalentinus says, 

TpkdKovra alQyet fterii, toO Xpurrov Kal i^Ai^rc /ufi-ffffaffeai t6p Har^pa, koX 

ToO 'Aylov UvedfiaTos, Phihs. vi. 31. iyhnnfae Koff iairr^» Slxa t<^ avj^tyyou, 

But he proceeds to say that others in- tya firfih iipywviro^ei<rr€po9ToOTiaTp6t 

corporated Bythus and Sige, i. e. the fol- elpyofffUvri, dyvooOira 8ti 6 /ih 6.yiwpirrot 

lowersofValentinusdidBO. Tty^t 5^ (rvi'- {nrdpx<av dpx^ T&y 5W Kal ^^, koI 

VTdpx€iy T(p TlaTpl e/t 7^^ (1. t^ ^iyiip) ^dBos, xal fiudbi, 3warwf *x« y^mnitrai 

Kdt ffirv airrdii KaTapi6fuur6ai Toifs alCjpaf ftlvou Philosopk. vi. 30. 

$i\ovffw, The myth that Sophia evolved > Annia, as agreeing cloeely with the 

EnthymesiB independently of her «"iJfi;- Greektext^ismorelikelytobetheoriginal 

70J, agrees well with the Bupposition word than ulnTMMof the Arund. MS. 

G. 10. 

NOUS. 18 

Mv<rr4piay a xapiroipopoScriv avTo\, koi ci irov t« tcov iv oa'i.*i.*|* 

•\ i/\ ^ f « -> ^"^n' f y MAS&I.ii. 1. 

vAi/t/ei €ipfijJL€Vwv €v Tai9 ypa(pat9 ovvfiu€ifi irpocrapfiocrai, xai 

^tKaa-at T<p irXaa-fiaTt airrZv. 

2. Tov fJL€V ovv HpoiraTopa avrHv yivdxrKea-Oat fiovtp 
Xeyovart t£ c^ avTov yey ovoTt Movoyevet, TOVTca^t t£ No)' 
Toh Sc XoiTToh iraatv aopaTOV kcu a/caraXjy-TTTov vTrdp^^^ctv 
jjl6vo9 Se 6 NoJ/y KaT avTOv^ erepireTO Oeo&pwv tov TlaTcpa, 
Kat TO fiiyeQo^ to afieTptrrov avTOv KaTavowv tiyaXKeTO* Koi 
St€VO€tTO Kot Toh XotTTot^ atZortv avaKOtvwa^ao^Oat to fiiyeQo^ 
Tov HaTpo^y fiKiKO^ T€ Ka\ oa-09 virrjp^xe, Kot ip ^v avap^os t€ 
Kot a)^wp*rro9y Kot ov KaTaXfiirro^ tSetv ^ KaTear-j^e Se avTOV jJ 
^iyij ^ovkria^et tov HaTpo^y Sta t6 OeXetv irdvTag avTOv^ €ti 
cvvotav KOt TToQov ^j/TJycrccoy tov irpoetpfifiivov TlpoirdTopog 
avTcov ayayetv* KaJ ol fiev Xotirot ofxoim Atwveg ^arv')^^ irw^ 
iireiroQovv tov irpo^oXia tov a-iripfxaTO^ avTWv iSetVy /cai t^v 
avap^^ov ^ pil^av iaTOpfja^at' irpo^XaTO Se iroXv 6 TcXevTato^ 

fiioubi quid eorum, 'quae diountur in Boripturis, poterunt adap- 
tare et asBimilare figmento buo. 

2. Et propatorem quidem eorum oognosoi soli dicunt ei, 
qui ex eo natus est, Monogeni, hoo est, ^No: reliquis vero omni- 
bus invisibilem et incomprehensibilem esse. Solus autem Nus, 
seeundum eos deleotabatur videns Patrem, et magnitudinem 
immensam ejus considerans exultabat, et excogitabat reliquis 
quoque i¥]onibus partioipare magnitudinem Patris; quantus et 
quam magnus existeret, et quemadmodum erat sine initio, et 
inoapabilis, et incomprehensibilis ad videndum. Continuit autem 
eum Sige voluntate Patris, quoniam vellet omnes hos in intel- 
lectum et desiderium exquisitionis Patris sui adduoere. Et 
reliqui quidem ^Eones omnes taoite quodammodo desiderabant 
prolatorem seminis sui videre, et eam, quas sine initio est, radioem 
contemplari. Prassiliit autem valde ultimus et junior de duo* 

^Cleh. Albz. inthe2>u2(uc. Or.§49, dei^ended was HID^ fundamaUum, or 

says of Sige, Zcyf/i ^^ffl», /Ji^rip odffa ")1p^ rctdix, 

irdm-tav tQv {nrop\ri$4yT(i» inrb rou pd- ' Qwe dictmtur in teripturia] Hic 

Bovt (fijjSovt)f 6 fiiv oCk iirx^ eliretv xcpl inserendse du» yoces : »n muUUudine, 

roO d^fyJp-ov ffealyrfKev' 6 di Kar(Ka^€v, (juxta Grseca hf irXi^et) per incuriam 

roOro dKardXrfWTov irpoarffbpevctv, scribsB forte ob recurrentem prsposi- 

* In tbe CabbaliBtic scheme of Se- tionem in omissie. Gbabe. 
phiroth that upon which created nature * Ita Cod. Arund,, says Gbabe, but 



aKhli' *^' wcwTOToy T?? 3wSeKa3o9f T^ff iiro rov ^AvOpwirov koi t?? 

' ^EKKXfjaia^y irpopep\fijjL€v09 Aiwpy TOVTecmv ^ ^oiplay koi 

€Tra6e iraOo^ avev t?? eiriirXoKfj^ tov X^yov fZ. ot^^.I tov GeXjy- 

Tov* * o eviip^aTO fiev ev Toh irep\ tov Noui/ Ka\ Tfjv 'AXiyfleiov, 

^airearKfiy^e Se eh tovtov tov irapaTpairevTay ^irpoipaa-iv fiev 

decade ea, quae ab Anthropo et Ecolesia emiflsa fuerat, Mon, 
hoo est, Sophia : et passa est paBsionem eine complexu conjugis 
Theleti : quaB exorsa quidem fuerat in iis, ^quse sunt erga Nun 
et Alethiam; derivavit autem in hunc [iEonem, id est, Sophiam], 
^demutatam, sub occasione quidem dilectionis, temeritatis autem, 

he is mistakeii, the MS. has Nut; 
which 18 alBO the reading ezhibited in 
the editioQS of Erabhus and GALLAStuB. 
Both of Mebobb*b MSS. read Nu. 

1 Tebtullian ezpreeses the force of 
the Greek better than the transUtor, 
Gtnui contrahU tfUU, quod exorsum qui- 
demfuercUf &c. c. VcU. 9. 

■ Carried tr^fedion.] Tbbtulllaitus 
hoc Irensei verbum optime circumscri- 
benB : Deriva/rat, inquit, ut iclent vitia 
in corpore alibi connaJUi in aliud mem- 
brum pemieiem suam tffflare. Kam ut 
Galbnub lib. II. de Methodo Medendi 
ad Gkbueonem cap. 9, Tom. z. p. 382, 
scribit: *Airo<ncfi/Af''0''^^ dvo^^ttri rdt 
SiaOiffcii iKclyas, Ihw x^l*^^ ''*''*» ^^' 
-XXowrei Tpbrepw Mfnfi fiopUfi, KaraKt- 
T&rr€t Heivo, els frepop /UTacrrQfft», 
Apoeeemm^Ua vocant c^ectumea, quum 
humcrea loco, quem priui infedabant, 
rtlicto »n alierum cot{/luunt. Aptissime 
igitur hAc voce expressit IrensBus sen- 
tentiam Yalentinianorum, dicentium, 
quod malum, ez inquisitione imperacru- 
tabilis Bythi oontractum, reliquos qui- 
dem iEones infestare coeperit ; postmo- 
dum vero instar pravi humoris defluensi 
in ultimo .^ne, SophiAi subsederit, 
uti hic docetur. Gbabb, cf. 11. c. 24, 
Audent dicere, quia a Logo quidem 
coBpit, derivatio avJtem in Sophiam. 

' Sub. icard. Under a semblanoe of 
that love that was the perfect attribute 
of Bythus. So Hippolttub says of 

Bythus: 'Birel hk ^v ybinpLOt, iSo^ev 
airr^ xori rb KdXKurroif koI rtXedrraToif 
6 eXxew h ain^ yannjaai Kal rpoayayeuf 
^>CK4priiiAt yiip o6k rfv. 'kydinj ybip, 
fPftiohf, rjv S\os, ii Si dydwij o&k tirrtM 
dydmif, iiuf fi^ -j rb dyarwfuvov. Upoi' 
pdKev oSv Kal iyiw7f<r€v aMt 6 irar^p, 
tSffirep ijv fiAvot, voOv koX dKifSetav, rov- 
Hert Svdda, ifrts Kvpla koX dpx^ yiyove 
Kal fJLifyrvP TdvTtav ruv hrrbs xKriptiifMTos 
KarriptOfiovfiivtav aidivtav, k.t.K. PhHoe. 
vi. 29. The reader will observe that 
HiPPOLTTUS refers the origin of these 
emanations to the Monad Bythus, irre- 
spectively of Sige. 

^ Stdebbn reads ^t, and says in 
Cod. Vou. acriptum eat q' quod pro more 
librarii esae potett qui aut quse ; but 
iv Tots irepl rbv NoJV Kal rV 'AXiJ^. is 
the usual periphrastic ezpression for iv 
rv N^J, K. T. X. ; the writer is not refer- 
ring to any emanation fix)m this primary 
pair. Tebtulliav however has, qui 
circa NotV. The reader may remark 
that Sophia and her product Enthyme- 
sis are a reflez of the Archetypal En- 
tliymesis, whereby Bythus in the begin- 
ning conceived the notion of evolving 
tbe entire series of Divine Intelligenoes 
named Mona ; and for this reason the 
irdOos of Sophia, i.e. Enthymesis, had 
its commencemcnt in the primary ema* 
nation of Bythus. So the IHd. Or. § 7. 
"Ayvtoaros o^ 6 Har^p tiv, r,OiKriff€v 
yvwrOrivai rois alQvtv, Kal dtd rifs ivBv- 


ayairiyy, ToXfifjf ^e, Sia t6 fih KeKOiviovfjcrOai T(p TlaTp} tw lib. i. i. 2. 
TeXc/y, KaOm Kol 6 Noi/y. To Se iraOog eTvai l^iiTtjcriv tov M-^ss.i.ii.g. 
TlaTpov liOcXe yapy (»9 Xiyovcri, to /liyeOo^ avTOv /cara- 
Xaficiv eireiTa jJirj SvvfiOrjvaiy Sia t6 aSvvaT<p eiri^aXeiv 
irpayfjLaTi, koi iv iroXKS iravv ayZvi yevoficvov, Sia T€ t6 
fiiyeOo^ Tov ^aOov^, Kai to ave^f^^vlacrTOv tov IIaT|0Op, Kai 
Tfiv irpo9 avTOV (TTOpyiiv, ^ cKTetvofievov aei iiri to irpoa-Qev, 
^vir6 TfJ9 yXvKVTfjTO^ avTOv TeXevTaiov av KaTaire7r6<r6ai, #cai 
avaXeXvarOai etg Tfjv oXrjv ^overtav, ei /ul^ t^ <rTfiptl^ov<rfj KOt 
C/CT09 Tov appfiTOv fieyiOov^ (f>vXa<r(rov<rri tcl o\a (rvviTVj^e 
Svvdfiet, T^avTfiv Se Tfjv Svvafitv Kat Opov Ka\ov<rtv^ v(p^ ^9 

quoniam non communicaverat Patri perfecto, quemadmodum et 
Nus. Paseionem autem esse exquisitionem Patris : voluit enim, 
ut dicunt, magnitudinem ejus comprehendere. Dehinc quum 
non posset, quoniam impossibilem rem aggrederetur, in magna 
agonia constitutum propter magnitudinem altitudinis, et propter 
quod investigabile Patris est, et propter eam quae erat erga 
eum dilectionem, quum extenderetur semper in priora, a dulce- 
dine ejus novissime forte absorptum fuisset, et resolutum in 
universam substantiam, nisi ei, quaa confirmat, et extra in- 
enarrabilem magnitudinem custodit omnia, occurrisset virtuti. 
Hanc autem virtutem et Horon vocant; a qua abstentum et 

/i^rccuf ToO iavTov,, . Tpoi^oKe rbv 'i/Lopo- ' 6\rpf oMtuf, These words, passed 

y€vri, r^wcv oSy koX b dir6 yvibccm, over by Gbabe, are explained by Nean- 

Tovriim t^j irarpix^s ivdvii-fiac^at irpocX- deb (** Genetische Entwickelung der 

0t!». ,.Kal 6 ixtv fulvai /wvoyev^s vlds th GnostiBche Systemis ") as the common 

rbv k6\tov toO iraTpbs t^ ivOT^fxrfffiv Sid substance of the Divinity in Bythus. 

T^f yviixretat i^rjyciTat tois alQirtyf us &v '* AIbo ist unter S\ri oinria zu verstehen 

KoX inrb toG K6\irov a^ov rpop\ri$€ls. das allgemeine Daseyn in dem Bythos, 

° If, as Gbabe imagines, the four der ganz natiirlioher Sinn ; Sie ware 

preceding words are an addition of the fast, iiber die granzen ihrer Individuali- 

translator, we must read demukUum, tat hinauswollend, aufgeloset worden in 

which would also correspond with the das Wesen des Unendlichen/' p. 211. 

Greek. Compare Tebtulliav above. Somehave 

^ The Apoetle's words would seera to interpreted the words of the Chaotic 

be indicated, Totf ifirpoffdev iKT€t»6/Ji^os, substance into which the iEon Sophia 

PhU. iii. 13. passed, out of the Pleroma ; but as 

> Modico ahfuit prce vi dulcedinia et Neandeb (and after him Stieben) 

laharis devorari, ct in rtliquam tubstan- justly observes, Sophia is said iKreiv 

iiam ditadvi, rtec aliat quam pereundo caBai del irrl t6 irp6ff$€v, and subsidenoe 

ccMaaset, nisi hono faio in Horon incur- into the regions of matter would be 

risaet. Tebt. adv. Val. 9. rather a vc^clv cls rb 6iria$€v or KdTta$ev, 



LiB.i.i.s. ^ hrea-xJicOai Kai i(TTvipl-)(Qai^ Koi fioyi^ iiri(rTpi>^avra eU 
MA88.LiLa eavTOVy Ka\ ireierdevTa oti ^ aKaTaXrjTrTO^ icmv 6 TlaTijp, 
airo6i(r6ai Tfjv irporipav ivQvfnjaiv avv t£ i7rtyivofiiva> ira6ei 
ix Tov iKirKtiKTOV iKclvov Qav/ULaTO^. 

3. "Eviot Se avTZv ^Trfiy to ira6o9 TfJ9 ^ocf^la^ Kai t!jv 
iiri(rTpo(pijP fiv6o\oyov(rtv aSvvaTtp Ka\ aKaTaXiiTrrtp irpay' 
fiaTi avTrjv iTrt-jfetpri^ra^rav T€K€iv ov(riav ajULopcpoVy ^olav <f)v(rtv 
€tj(€ 6i^€tav T€K€iv fjv Ka\ KaTavo^(ra(rav irpSn-ov fiev Xuttj;- 
6tjvatf Sta TO cLTeXe^ t?? yevi^reoD^, eiretTa <pofiti6rivat ^jjLfjSe avTo 

oonfirmatum, vix reversum in semetipsum, et credentem jam,quo- 
niam incomprehensibilis est Pater, depofiuisse pristinam intentio- 
nem cum ea, quse acciderat, passione, ex illa stuporis admiratione. 
3. Quidam autem ipsorum hujusmodi passionem et revei^ 
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 tranalator evidently read 
dire<rx^^aif which he rendered dbtten- 
tum, meaning that Horus restrained 
the .^Son Sophia from approaching tho 
Pleroma. The word had abo an eccle- 
siastical meaning, and signified excom- 
munication, e. g, Absiinere aliquem a 
sacris. Abstentus a commanione, &c. 

■ dicardXi^rros, answering to the 
Latin words immensus and tnoompreA^;»- 
MSnlia, Ghbtbostom gives it rather the 
former meaning, where he says, ixaTd' 
XTprroi^ \4yeTai ireXaybs, els 6 KaBihrrei 
iavTobs ol Ko\vfiprjTdl, koI irpbt iroKb 
KaTa^pbfJxvoi pdBoSf r6 ripas dSuvarov- 
ouf €bp€i¥, ir.r. diraXi^irr. 

' The translator instead of irtat 
seems to have read roiov. If so, per- 
haps ToUat is the correct reading. 

^ Such as her female nature endbUd 
her to produce. <Aap referring to oMom, 
That this is the meaningis evident from 
the Gnostic notion, that in generation 
the male gives form, the female, snb- 
stance. Bythus as being iji^eybBifXvt 
contributed both. Sophia, therefore, 

being a female j^u, gave substance 
alone without form^ and her Enthymesis 
was AfAopipot, So HiFPOLTTUB says, ip 
ybip T^ 6,y€inrffT(^, (t. e. BvOf) (irri irdma 
6fu>v' h bi rocj yeinnrToTt, Tb fih OrfKv 
i<rri» oimlat Tpo^ifTiKbv, Tb bk dfi^ep 
fMp^xoTtKby Tijt brb tov $i^\eut rpo- 
^dKKofUmft o6olat. UpoffipdKep (L rpo- 
4pa\ev) o2V i) oo<f>la toOto fubvov 8vep 
•ffi^aTo, oiolav eiffiop<f>ov koI e^Kara- 
ffKeikuTTOv (1. AfAop4>ov Kol dKaroo-xet^- 
erov) PhiloB. vi. 30. 

' TsBTULLiAN paraphrases these 
words, Ne finU quoque exieteret; L e. 
leet this shauld be the period of her oum 
eonetence. And this expresses the sense of 
the Greek ; for as the author uses bwaTQt 
ixeiv for bCvaaOcu, so in this place re- 
\el<at (txetv means reXeiw^at. Mrjbi 
possibly represents fxij rt or fi"^ ye. 
It may be observed that Hippolttub 
refers this dropla to the entire Pleroma, 
who began to fearfor their own existence, 
when they perceived the effeot of that 
Enthymesis in Sophia which pervaded 
theb own being. Q6pvfiot iyivero h rfp 



o. w. 

M 10. 

t6 eivai reXe/ftfy ij(€tp* etra eKcrrfivai Kal airop^<raif l^nTOV<rap ^^I'}'2^ 
' Tfiv cuTiaVy Kai ovTiva Tpoirov airoKpvy^u to yeyovoi» 'Ey/ca- ^^^•'"•^ 
Tayevofievrjv Se Toh nraOefri Xafieiv €Vi<rrpo(pTiVy Kai eiri tov 
TlaTipa avaSpafieiv ireipaa-Orjvaif koI fiiyfii tivo^ ToXfi^o^acravy 
e^aa-Oev^a-aiy Kai ^iK€Ttv toS iraTpo^ ycvearOat' (rvvSefiO^vai Se 
avT^ Kat T0V9 \otirov9 AiZva^^ fiaXia^Ta Se tov Noi/v. ^EvTevOev 
Xeyova^i irpwrriv apyjiv eayviKevai t^v ^ova^iavj ck t?? ayvola^j 
Ka\ Tti^ XvTTjyy, Ka\ tov (f^ojSov^ #cai Ttj^ e/CTrXi/^eo)?. 'O Se TlaTrip 
Tov irpoetprjfjLevov ^Opov hri tovtoi^ ^Sta tov Movoyevov^ 

tionem generationis : post deinde timuiflse, ne hoo ipsum finem 
habeat: dehinc expaviBse et *aporiatam, id est» oonfusam, quse- *ii-i**>- ^*- 
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 tsdio, 

irXi7/xtf;uir( .,,8ti irapairXiiaiut AfiopiPa 
Kcd dT€\rj ycyi^erou rQv aldnfufv rd yfwij- 
fuiTa, Kol ^Oopd ris «caroXi^^ercu o^k eZr 
fMKpdif irorc roi>f alwas, PhUot, VI. 31. 
So alflo Clem. Al. in the JHcUuc. Or, 
§ 31 : 5(d rijs rov SudeKdrov Aluyos tcI- 
<rcw rd SKa TaiSevOivra, un ^**'^^ <rw€- 
ird0rt(r€y, The COD. Clabom. has incon- 
iummatam indicatiiig incoMummatum, 

^ Subftud. roO ytvofUvov, causam 
8C. eju8, quod siQe mare peperisset. 
Tkrtullian has hasrere de ratione catut, 
curare de occulUUione, adv. Val, 10. 

■ Uiruf roO rarp6s. So Tbbtulliak, 
Dum in maUe ret ett, euapicit; convertit 
(1. convertitur) ad PcUrem, sed incasaum 
eniea, et vires deaerebant. In precea euC' 
eedit; tota etiam propinquitae pro ea 
auppUeal, vd maaamt Nua; quidni t cauaa 
mali tanti, Similarly Hiffolttus, «rar/- 
4>vyoif o^ irdjrres ol al&pes M diifffiM roO 
Harp^, 1»a Xvirovfjidvriv r^v <ro4>lav dva- 
ira^jl' IffXoie yiip koI Karui^pero M rtf 
yeyeprffjJpip (nr* airils iKrptbfiart' oifria 
ydp KoXoOirtv. PhHoa, Vi. 31. 

' B1LLIU8 supplies rijs ffKrjs, auhatan- 
tiam materite; but Philo speaks of un- 

VOL. I. 

formed matter as oMa Arcucros, uaing 
the word o^La for the complez idea 
"material subetance.'' Ibshaus uaea 
the word in the same sense. The reader 
will observe the parallel ; as the Enthy- 
mesis of Bythus produced intelligent 
substance^ so the Enthymesis of Sophia 
resulted in the formation of material 
Bubstance. Tbbtullian has a similar 
account, illa tunc eonfiicUUio in materia 
originem pervenU, ignorantia, VMxror, 
pavor, aubaiantia! fiunt, 

* did roO Movoy4vovs, Ihi dem/um 
Pater, aliquando motua, quem aupra dixi' 
mua Horon per Monogenem Nun in hcec 
promit, in imagvne aua, fosmina-marem, 
guia dePatriaaexuitavariant. Tebtull. 
c. Val. 10; and Hippolttus, fr* ovv 
firfi* SKios roisaltoat rois reXe/oiS Kara^aiff 
if roO iKrptifJMros dfiop^la, irdXiv koI 6 
Tar^p hrtTpo^dSXet altava ha r6v arav- 
p6v, Ss yeyannfUvos fJ^as wj fie^dXoi; koI 
reXeiov irarp6s, els ^povpkv koX xo-pdKiafM 
tQv aXiiivtav TpopepXijfiivos, 6pos ylverai 
roO xXrjptSifMTOS, K,r.\, PhU. VI. 31. 

B The Cl. MS. adds et; the Ab. omits 
Nun, possibly from its likeness to Jlinc. 




otiilt ^/oo^oXXerai ei/ etKovt iSla, ^da-v^vyov, o0j}Xi/irrov. Top yao 
ilarefm Trore fiev yucra (rvirvytaf TJ79 Z/yiyy, ttotc Se Kai 






virepOrjXv cTvat diXova-t» 


virepappevy Kai vTrcp\jri/\u etvat u€A.ovcrt* ± ov ce KJpov tov- 
Tov Kal ^^vXXvrpan-hv [Z. Hrravpov /cai Avrpm-^vl, koi 
^Kapirttrrhv, Ka\ OpoQernv, Ka\ ^Meraytoyea KaXovcrt. Ata 

et timore, et stupore. Pater autem pra^ictum Horon super 
haBc per Monogenem praemittit in imagine sua, sine conjuge 
masculo-foemina. Patrem enim aliquando quidem cum conjuge 
Sige, modo vero et * pro maeculo, et pro foemina esse volunt. 
Horon vero hunc et Stauron, et Lytroten, et Garpisten, et 
Horotheten, et Metagogea vocant. Per Horon autem huno 

^ Bendered by the tnnsUtor, nrie 
conjuge Masculo foemina, in apposition 
with the words, in imagine sua; Sige 
was no true (TJjfiryof of BythuB, not 
having emanated coordinately with him; 
hence MasculofoBmina was a term ap- 
plied to BythuB. The Latin version 
and Tbbtullian both indicate the abla- 
tive, dovl;^6y(fi dOrfK^qt, in imagine /a?- 
fMmmuMre are the words of Tkrtulli an ; 
and it was after this likeness of Bythus 
that Horus was now put forthby Mono- 
genes, as the words that immediately 
follow serve to explain. It will be seen 
that in seyeral particulars the phrase- 
ology and nomencUture of andent Theo- 
sophists was adopted by the Gnostics ; 
for instance, the term dfi^erjXw as 
applied to Bythus was only a reyival of 
the old dictum of the Orphic Theosophy, 
Zedt ^ptnTv yiyero, Zedt A/Jififwrot ftrXero 

80 Damabo. dpca^ijXw aMjp inretrrff 
caro, Tpbs (vSet^ufriitirdMruyyeyinrriKijt 
oMas. WoLP, Anecd. Gt€bc. Hip- 
P0LTTU8 refera the arithmetical mysti- 
cism of Valbntinus to the Pythagorean 
philosophy from whenoe he says it was 
derived, and of this there can be no 
doubt. The term now under oonsidera- 
tion bears its own evidence of a Pytha- 
gorean origm. The odd numbers were 
considered in that school to have the 
male character, the even numbers the 

female character, but the Monad had 
the property of investing the odd num- 
bers, by addition, with the female type, 
and the even numbers with the male. 
Therefore it possessed the atfcributes of 
botb, ^ii 4orl fumds dpffrpf yeyyQca 
TarpiK&s Tdyras rodf dXXoi/f dpiBfio^, 
AeiJre/w ij Svds OtiKvs dpiBpMs . . . dfnwt 
inrh rQy dpidfxrfriKtay KoKciraL. Tplroy ^ 
rpids dpiBfihs Aparfy, oZros koX rrepurobs. 
HiPPOLYT. PkU. de Pyth. But the 
Monad contained within itself the pro- 
perties of either gender ; 'KpurroriKrfs 
W h r$ UveayopiK^, t6 fy, ^nftrty, dfi- 
ifivripw fur4x€Uf r^ ^(Jtrewt • dprttp fUy 
ydp Tpooreeky repirrhy rolef Tepirr^ 
9i dprtoy. 6 o^k Ay iiS^aro, el fjA\ dfx^o» 
roiy ^veiouf fiereixe. Atb ydp dprto- 
xeptrrhy KoKeiireai rh h. STOBiEUB, Bd. 
Phya. 1(5. 

■ For SvXXt/r/xarVmust evidently be 
read "Lravphy koX Kvrptar^v, for compare 
the Latin. 'Lravp^s in its primarysense 
hBVittaJce. 8077.^.453: 
'kft^l 64 ol fxeydXrfy a^Xf^ Tobiaay S^aKri 
Lravpoifft TVKtyouri. 

The idea intended to be conveyed is that 
of a fence, not a crou. 

• The term Carpistes has been va- 
riously explained. Gbabx, on the au- 
thority of an obscure passage in Arrian, 
renders it tke EmaneipaU>r; MAsaUKr, 
the Judge or ArhUer; Stixbkn, follow- 
ingthe explanation of KsAimEB, maket 



M. II. Se TW Opou TOVTOv (pacrl K€Ka6dp6ai Koi i(TTfipl')(6ai "^.'fiaL 
Tfiv ^o(f>iaify Kal aTroKaTaa-Tadtjyai t^ ^ovl^jylqL' ^^fopio'- ^^^^'"'^' 
6€i<rff9 yap rS? ^Ev^vfiiia-ea)^ a-Tr' ovr^y cvv Ttp iiriyivo- 

0.13. fjLevip Tradei, aur^y fiev ivT09 TrXfjpd/jLaTo^ etvar [l, fieivar 

dicunt mundatam et confinnatam Sophiam, et restitutam con« 
jugi. Separata enim ^intentione ab ea cum appendice passione, 
ipsam quidem infra Pleroma peraeverasse. ConcupiscentiaQi 

it a synonym for Bepur^t, the reaper; 
and this iBSt is nearer the trutb. For 
a twofold idea attaches to the offioe of 
Honis, that of a stay and support, in- 
Yolyed in the tenn Xraup^, and that of 
a Beparater of the godlike from aU that 
iB unworthy and baae. In this last ca- 
pacity the Baptiflfs description of Christy 
St Luke iii. 1 7, was applied by the Va- 
lentinians to Horus, as winnowing good 
from evil, od rb jrrtfov iv ry x«pi o-i^ov, 
K.T,\., and hence the term Carpistes ; in 
agricultural phrase, "TheTasker," i.e, 
one who separates in the bam the com 
from the cha£ Nsakdbb, however, 
understands the word to apply to the 
final judgmenty as exemplified in the 
Parable of the Taree. " So vid aU 
etpurr^s der Emdter, mit Autpielung auf 
die VergUichung det letzten Oerichta mit 
einer Emdte,** u. s. f. p. 1 1 1 : in confir- 
mation of the ezplanation now offered 
oompare ch. 6, and the end of next note. 
* Mera^ciry^a Reductorem, frt)m his 
restorative function of bringing back aU 
tothat grade of being forwhichthey were 
destined. So Nbander. These several 
terms are either expressed or implied in 
the following passages from Tebtullian 
and Hippolttub: AcyiciwU autem 
Jloron etiam Metagogea (i.e, circum- 
ductorem) voeari et Horotheten. Sujua 
pnjedicunt opera, et repreeeam ab Ulicitia 
et purgatam a maUt, et deinceps confir- 
matam Sophtam et conjugio reditutam, 
ti ipsam quidem in Pleromatia eeneu 
remantiue. adv. Val, lo. icaXctrai 9^ 
"Opoi fihf ovTot 5r( d^pj^ec dw6 roO irXi^ 
pilbfMTOt l|w rb ^ipfffia' Mrroxe^ ii 

^ri fierix^i koX Tod i/ffTeprfffiaTot. Zrat;p6t 
hk &n vhniyev dirXivcDt koI d^ieTOPv/f- 
Tiot (L dfieraKarijriat) c^s ju^ ^Ovoffdat 
[xwpt<r9^a< i¥ fu^vi\ fofih tov {Hrrepff- 
ftaTot, Kol yepiffOai ^Yy^t TufP imht irXiy- 
pibfUkTot aXilmav. HiPP. Philoe. yi. 31. 
The term KapwtffT^ seems to be indicated 
intbe oonclusion of the following passage 
from the IHdatc. Or., 6 rravpdt toO 4» 
irXifpdifJuaTi 'Opov irrffuidp iirrtp* x^f^i^^ 
ydp Todt dxUrTovt tup dTrUmav, Cit iKeT- 

VOt t6v K6iTflOP TOV T\l!Jp(JI)fiaTOt, 616 KOl 

r& (TfripfjLaTa h 'I^<rout dtd tov inffieiov 
irl Twv iSfuav pcurrdirat elirdyei elt rd 
TXffpiafjM. § 41. What misapprehension 
of an affecting image ! 

^ The Greek words should have been 
rendered eupermaaculum and iuper- 

^ Ita Sophia . . . declinaUi inves- 
tigaHone PcUrie conquievU, et totam 
Enthymeein, i.e. aninuttionem cum piu- 
eione, quce insuper acciderat, expoauit, 
adv. VclL. 9. Mabsust rightly obeerves 
that 0i;^<at would have been more 
correctly rendered by conjugio. Sige 
was in dose rebition with Bythus, both 
being of etemal subsistence ; but Sige 
was no trae o^t^jvyot of the first principle 
as the other pairs of trv^oi, which were 
severally co-emanative. A fewlines lowtjr 
down the word recurs. There Sophia is 
said to be restored from her vague 
abnormal state to union with the Divine 
WiU; her oonsort was Theletos, but 
avlyflq, here also ought to have been 
rendered conjugio. 

3 Intentione, ive^pkrfint, is afterwanli 
rendered '' concvpiscentia." 




o^ai^i^a* Tert, remansisse,! rii/ Se evOiixfitriv avT^9 ovv t£ iraOei 
MAsa.i.ri.g. ^^ ^^j "Opov dcpopKrOnvat Kat * airoa-repfidtjvcu [L airo- 
(rTavpwd^vae"], icaJ e/croy avrov yevofiivfiVj etvai fiev irveviJLaTLKtiv 
oMavy (pva-iK^v Tiva Aiwvo9 opfiiiv Tvy^favova-av afiop<f)ov 
Se Koi avelSeov ^Sia to fifiSev KaTaXajSeiv Kai Sia tovto 
^KapTTov aa-Oevfj /caJ OfiXvv avTov Xeyovat, 

4. Mera Se to aff^opta-Otjvat TavTtiv €kto9 tov TrXfipti- 
fiaTo^ tHov AtdvoDVy t^v t€ Mi/Tcpa avTfi^ airoKaTaaTaOnvat 
tJ tSt<f av^vylifj ^TOv Movoyevij iraXtv erepav irpoPaXearOai 

vero ojos cum passione ab Horo 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 
ejuB invalidum et foemineum dicunt. 

4. Postea vero quam separata sit haec eztra Pleroma 
jEonum, et mater ejus redintegrata busb conjugationi, Mono- 
genem iterum alteram emisisse conjugationem^ secundum provi- 

^ 'ArotrraupuBiipai must be the oor- 
reet reading of which erue\fixam ia the 
tranBlatioiL The meaning of the word 
ueed by Ibxn j^ub was not peroeiTed ; it 
referB to ffravpbt in the aame sense ae 
before, yiz. a fence, Horus fenced out 
and kept away this Enthjmesis from 
the Pleroma ; the word abatetUam would 
haye been better, though no ezaci equi- 
ralent. 'Airoorav^^^rai hic potiua red- 
dendum fuiflset, quad vaUo dnclam et a 
Pleromate di^functam em, Sio apud 
Thucydidem lib. iv. cap. 69, ikirtffraApow 
Scholiastee explicat xapOKibpMTaiwolow, 
Keque alibi in omni Irensi opere lego, 
Enthymenn cruci affixam. Gb. Tbb- 
TULLIAK, however, had the same read- 
ing in the Greek, unlesa indeed, which 
is alao probable, he oopied irom our 
tranfllfttor. He Bays, Bnihymmn vero 
^ut et iUam appendieem paaionem ab 
faetam; maium, quod aiunt, forae : tpiri' 
talem tamen aubtlUMiHam iUam, ui iialuro- 
lem quemdam impetum JBo/wie, aed in- 
formem et intpectaiam, quaienus nikU 

apprekendisiet, ideoquefruetwm it^irmum 
et faminam (1« foBmineum) pronuneia- 
tam, adv, Val. 10. 

' rb fiV^ KaToXafitu', i. e. by any 
foBial 0-1^1^^» of Sophia. EnthymeBia, 
having obtained nothing roO dfi^ucoO 
trripfULTOt, was Afwp^s koX AifeUhjs, 

' Hie reader wiU observe that wfa&t 
we understand by emanationt theChiOBtic 
deflcribed as spirituaiyrudi^cafiof»; and 
as the seed of a tree is in itflelf, even in 
the embryo state, bo thefle Tarioufl .^nSj 
aa existing always in the Divine Kature, 
were oo-etemal with it. 

* HiFFOLTTUB layB, Aci^ar <^ 6 ro- 
r^p rd BdKpva r^ ao^t koX Tpoa^e^dfU' 
rot tQp alumtr ripf Mjffuf, inirpopaXeaf 
K€\€i^i {rbif NiV bc.) 06 ydp aMi, ^tioI, 
wpoij^er, 6XK* 6 Novt ical i^ 'AXi^eca 
Xpurrbif KoX Tlwevfia dyum, els pubp^wrw 

KOX hudptW TWi iKTpl&fJMTOS, KoX TOpa" ^ 

ftuSlap Kal iuufdrawrw tQ» ri^s ao^tas 
0TCMi7/cwr. PAOo». VI. 51. Tbbtullian 
ifl tolerably doBe to the original : Igi- 
tur poat Bnthymeein extorrem, et mairem 
efua Sophiamcot^ugi redueem, Ule Uerum 



M. 18. 

arv^vyiau Kara TrpofifiOetav rou Uarpogf ^lva fih ojuloIw^ ^S;}'^'^ 
ravTfi iraOff T«y t«Si/ Alivwv^ Xpt<rTov xat Tlv€Vfia aytov cty ^^^^^**^ 
^irij^tv Koi (mjptyfAov tov TtXjjpAjJiaTO^i vif) Sv KaTapTtcrOtjvai 
T0V9 AlZva^, ^Tov fiL€v yap Xpiairov SiSa^ai avTOv^ avl^vyla^ 
(f}V(rtVy ayevviiTov KaTaXrjy^tv ytvwTKOVTa^y tKavov^ etvat, ava^ 
yopevtrai t€ ev avToh Tijv tov iraTpoi eiriyvodcrtVy oti t« 
a-^fiSyptjTo^ eairt koi aKaTaXrjTTTO^y KOt ovk earTtv ovtc tSetv 
oSjt€ oKovtrat avTov 4 Sta jxovov tov M.ovoy€Vov^ yiv<S><rK€Tat* 
G. 14. Kai To /A€v amov Ttjs aitavtov StajJLOvrjg TOt^ Xotiroh to nrpSarov 
^KaToKnTrrov vTrapj^etv tov IIaT/oo9> t?? Se y€vea-€m avTov Kai 

dentiam Patris, Christum et Spiritum sanctum, a quibus con- 
Bummatos esse dicunt JEonas. Christum enim docuisse eos 
conjugationis naturam, innati comprehensionem cognoscentes 
sufficientes, sive idoneos, esse: declarasse quoque in eis Patris 
agnitionem, quoniam inoapabilis est, et inoomprehensibilis, et non 
est neque videre, neque audire eum nisi per solum Monogenem. 
Et causam quidem aaternsd perseverationis iis omnibus incom- 
prehensibile Patris esse: generationis autem et formationis 

Monogene$, iUe Nvs . . . novam exeludM 
copulaUonem Christum et SpirUvm Sanc- 
ium, a IX. 

^ The transUtion has here loet some 
words, for Tsbtulliak expresses the 
Greek tezt by Ne qua ^usmodi rurtus 
concuano meurreret, 

* Again the tranalation is defectiye. 
Tbbtuluan paraphraBes the Greek 
rather than translates, SoUdandis rebus 
el PleromaH muniendo, jamque figendo, 

' A passage of imdoubted difficulty. 
By Ilar^p is here meant BvBhi or II^ 
Tdrup, not NoOi or Movoyon^. A desire 
of penetrating the un&thomable mystejy 
of the Being of this Propator nearly 
annihilated Sophia (jurh, fUKpdv dwoXu- 
X^ot, § 5). The well-being of the rest 
depended upon their comprehenBion of 
the fact that he is incomprehensible. 
Henoe Christ is represented as saying 
to the MouB, IV. 14, Nolite qwxrere Deum, 
incognitus eat enim, et non invtnietia eum. 
Before the partide rj, at the close of 
the period, must be understood oM^ 

SWwi, e. g. For, tay they, Christ taught 
them ihe nature of their copuke, {nam,ely) 
that being cognizant of their {limited) 
perception of the Unhegotten, they needed 
no higJier Jmowledge {Uayoi^s etvai), and 
thaJt Ae enounced among them thit con- 
ception of the FaJther, thai he ia Infinite 
and Incomprehenttble, and it is impos- 
9ihle either to tee or to Jiear JUm; neither 
18 Jie hnovm otJierwise tJian through the 
Only-begoUen, Tbbtdllian has, guod 
capere eum non sit, negue comprehendere, 
non visu denique, non auditu compotiri 
^jus, nisi per Monogenem. c. 1 1. 

^ Tbbtullian, aa well as the trans- 
lator, had the reading r6 irpCaTov 6,KaTa' 
\t}firr6v, iTvcomprehensibile quidem pairis 
causam esse perpetuitatis ipsorum, c. 1 1. 
He extends abo to the entire body of 
^ons, that generation in the knowledge 
of Grod which Iben jeus limits to Mono- 
genes; ComprehensHnle vero t^, genera' 
tionis Ulorum etformaHonis esse rationem, 
Hac enim dispositione iUud opinor in- 
sinuaiur, es^periri, deumnonapprehendi; 



GRi'i*i f^op<f)w(r€W9 t6 KaraXiiiTTOv avroVyS Sij ^viog ecrrt, KaJ ravra 
MA88.i.ii.6. ^*^ ^ ^^^ xpojSXj/fleJy X|Di(rT09 6V auToiy iSrifitovpytia-e. To 
^6 €1/ IIi/ei/^to To ayiov ^ e^ia^wOivra^ avrov^ nravra^ ev^api" 
(TT€iv iSlSa^Cy KOi T^v aXrfOivtjv avairava-iv tjyi^a-aTO [Z. eiV-^ 
lyyi/o-aToJ. Oi/Twy Te fiop(p^ Kai yvd/uLi^ la-ov^ KaTaairaO^vat 
T0V9 AiSvay Xeyoi/o-i, Traio-ay yevojjiivovg Noay, icai xain-ay 
Aoyow, icai xairra? ^AvOpwTrovg^ Kat irdvTa^ Xpiarov^ Koi 
Ta9 OrjXeia^ o/uloIw^ 7ra<ra9 ^AXrjOela^y KOt iraa-a^ Zwa^y KOt 
^TlvevjuLaTa^ Kat 'Eic^Xjyo-ia?. ^TtjpfxOivTa Se eTri TOVTtp to 
oXa, Koi avairavaafxeva TeXecof, ^ieTa fieyaXtj^ xapag (f^rja-iv 

compreheiisibile ejus, quod quidem filius est. Et hsec 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 iEonas 
dicunt, universos factos Noas et Logos, et omnes Anthropos, 
et omnes Christos: et fceminas similiter omnes Alethias, et 
Zoas, et Spiritus, et Ecclesias. Confirmata quoque in hoc 
omnia, et requiescentia ad perfectum, cum magno gaudio dicunt 

giqtddem inapprehermbUe t^, perpe- 
twUatit est cauaa; apprehmnbUe avtem 
non perpetuitatia aed nativitatie et forma- 
tioniaegentiumperpetuitatie. Filivmautem 
€(m8tiiuunt appreheneffnlem Patris. 

^ The tTanflUtion, Tebtullian, and 
the Didasc. Or, all indicate the reading 
v2df instead of tffo%, as printed by Gbabe, 
Massuet, and Stieben ; it has therefore 
been replaced inthe text. Tebtullian's 
words are at the end of the note above ; 
Clbm. Al. sayB in the Did, Or. Tpoe\$u» 
yvuffii, TovriffTtp 6 vlbs 6ti Bl* vlov 6 Ila- 
T^tp iyvi»)ff$rj: and again, 6 /ih jJLelyas 
jioifoyaf^s vl6s els rbv K6\iro¥ tov Harpbs 
r^ iv66/irjffiv 6id Trjs yvtStffetas i^Tjyetrai 
roif alwffiv, us 9lv koI inr6 rov KbXirov 
adroO Tpop\rj6els. §. 7. Agam, Upbffunrov 
TLarpbs b vlbs, bt' o0 yvupL^eroi b Har^p'. 
again, Tdxa bk rh Tpbffunrdv iffri jUv koI 
b vl6s. iffTi bk, KoX bffov KaTOLkrjTTbv rod 
Ilarpdf bi* vlov bebibayjUvoi Oeupovffi' rb 
bi \oiTbv AyvtoffTbv iffn rov HaTpbs. 
Monogenes alao was the vejy spirit 
of knowledge, whom the Father, having 

a perfect knowledge of his own being, 
put forth, dfs Siv iavrbv iyvtaKCts irvevjixL 
yvi/iffeias oihrjs iv yviifffei TpoiftaXe rbv 
Hovoyev^. § 7. But the Father ia in- 
comprehensible, and the knowledge of 
this secured to the .^Sons of the PleromA 
their continued subsistence, and the 
same knowledge, as a generative virtue, 
oonferred upon Monogenes his ^^^eo-tf 

KOl Jlbp^WTiS. 

' i.e. equalised in the way that he 
prooeeds to describe, and according to 
Tebtullian, Omnea forma et eententia 
percequantur, facti omnea quod untU' 
qaieque: nemo aliud, quia aUer. Omne» 
rrfunduntur tn ISovs, in SermoneSf omr^ee 
in Hominee, in Thdetoa. c. 11. The 
Pleroma was evidently intended to 
typify the multiplicity of Divine Attri- 
butes and Perfections in unity of sub- 
stance. The JHdase. Or. expresses this 
still more clearly, '£v TkrfptiijtaTi olv 
ivbrrjTos otknjs, fKOffros tQv aUi»iav fbiov 
Ixei T\iipiajua, r^v ffviirylav. § 3«. 

' nn being a feminine noun. 


ifMni<rai tov UpoTraropay xoXX^y eufppaa-ia^ fieratrxovTa, y|^J-}-J 

K\ f ^ <-» * J. t On'*'*^^' ^ ^ MASS.'l.ii.A. 

ai xTKep T9J9 eviroua^ TavTtf^ povAii fii(f, Kai ypcofifj to irav "^ 

TlXi^pwfia tS>v AtdvwVj arvvevSoKovvTO^ tov HLptrrov Kai 

Tov IIi/€(/)uaT099 ^TOv Sc TlaTpo^ avTWv avveiricrippayil^O' 

fxevoVy €va eKaoTOv twv Alwvwvy oirep et^xev iv eavTw icaX- 

XtaTOV Kat avQijpoTaTOv a^vvcveyKafxivov^ Kot epavta^aficvov^y 

Kat TavTa dpfioStw^ TrXe^avTagy. Kot efifieXZg evwa^avrasy 

M. la Trpo^aXcarOat irpofiXiifAaTa et^ Ttfiijv Koi So^av ^tov Bvdoi/, 
TcXetoTaTOv «raXXoy re koI ^aaTpov tov Tl\rjpwfiaT09y 
TcXctov Kapirov tov ^ltjaovv, ov Kat ^WT^pa irpoa^ayopev" 
Ovjvaty Ka\ X^oioTToi/, KOLt Aoyov iraTpwwfitKw^y ^KOt KaTci 

o. 1«. ^Kal ral IlaWa, Std to diro irdvTwv etvat* Sopvipopot^ 
T€ avTwv ^avTw^ €t9 Ttfiijv Tfjv avTwv ^6fioy€V€t9 ^AyyiXov^ 

hymnizare Propatorem, magnsB exultationis participantem. Et 
propter hoc beneficium una voluntate et sententia universum 
Pleroma iGonum, consentiente Christo et Spiritu. unumquemque 
^onum, quod habebat in se optimum et florentissimum con- 
ferentes, coUationem fecisse: et hsBc apte compingentes, et 
diligenter in unum adaptantes, emisisse problema, et in honorem 
et gloriam Bythi perfectissimum decorem quendam, et sidus 
Pleromatis, perfectum fructum Jesum, quem et Salvatorem 
vocari, et Christum, et Logon patronymice, ac omnia, quoniam 
ab omnibus esset. Satellites quoque ei in honorem ipsorum 
ejusdem generis Angelos cum eo prolatos. 

^ Tebtullian, HeppolytuBj and tlie in Uiis collective seon the origin of the 

Translator have nothing to ooirespond Apollinarian notion, that Chrisfs body 

with these words. was of a heavenly nature, and descended 

• HiPPOLYTUS says, i^o^e» adroTs fiii from above. 
M^vor «axA irv^io» Seio^aKiyai rh» tlbVf • (krrpw, conttdl^Uion, aa possessing 

(»'.«. rbp Mwo7€i^), «o^cUreu 9i koI 5td the perfections of all, In honorem a 

irpoffipopas KapirQv irpeicii^w t^ irarpl, gloriam patris, puicherrimum plerom<Uit 

vi. 3«. The translation as it stands in tidua, fructumque perfectum compingunt 

Gbabs, has Bythi, on the faith of an Jesum, Tbbt. odAf. Val. ii. 
andent MS. as aUeged by Fbuabdknt j * Tbbt. et omniajam. K^ra ir. 

but the existing MSS. as well as the ' A/«ry€retj, homogeneous, inter se, 

earlier editions, have either Hori or as bemg the joint t/)6^i7/«i of the whole 

Orthi; this induces the suspicion that pleroma. Tebtulll^n expresses a 

HiPPOLTTUS preserves the true reading, doubt about the meaning of the word, 

but that the translator had 6pov in lieu amhigue enim positum inveni. Gbabb 

of vloO in his copy. We may trace notices that Athanasius understood the 


gSlilJ" 5' "^^1 f^^^ ^" €<mv ^ evTo^ irXfipdfiaTO^ vv avrcov 

MA8s.mLi. x^Qfj^^pfi TrpayjJLarela, Kot j} rw ireTrovOoro^ Ai£i/off, Koi 
fiera fAiKpov a-jroXwXoToy, m iv nroXKji v\vi Sia ^jttj/ctii/ tov 
TlaTpo9 ovfKpopOf Kai ^ tw ''Opov, Kai SruXoi; [^STaupouJ, 
KOi AvTpm-ovy Koi KapTriairovy koi ^OpoOcTOv, Kai MeTayw- 
yem e^ ^aywvo^ a-v/j.irfj^t^y Koi fi Tov^TrpATOvXpiorTW <rvv Ty 
TlvevfAaTi T(S ayiw €k fkeravoia^ viro tov WaTpo^ avriSi' ficTa- 
yeveairipa tZv Aiwvtav ycvea-i^, koi jJ tov ^SevTcpov Xptairov, m.14. 
ov Ka\ ScwT^joa Xeyova-tv, i^ epavov a^vvOero^ KaTaa^KevJj, 
TavTa Se cpavepw^ fiev fiii etp^a-Oaty Sta to fih nravTa^ ^tapetv 
T»iv yvZa-tVy fiva^fipiwSZg Se viro tov Zcot^^op Sta irapafioXZv 

5. Hseo igitur est qu« intra Pleroma ipsorum dicitur 
negotiatio et passi ^onis, et pene perditi, et quasi in multa 
materia propter inquisitionem Patris calamitas, et Hori, et 
Crucifi ipsorum, et Redemptoris, et Carpistad, et HorothetsB, et 
Metagogei, ex agonia compago, et primi Christi cum Spiritu 
sancto de pcenitentia a Patre ipsorum postrema iConum genesis, 
et secundi Christi, quem Soterem dicunt, ex coUatione composita 
fabrioatio. Hsec autem manifeste quidem non esse dicta, quoniam 
non omnes capiunt agnitionem ipsorum, mysterialiter autem a 

word to be lued with relatioii to Ghrist, to the six synonymB for the ^^n 

where he Bays of YALENTDrus, 6 fih HoruB ; Stibbkn BUggests et uEonum in 

TQ^ dyy^ovs ifuyeyeU etpijKe rf Xptff- the Tenionj just bb Billius had pre- 

T^. Or, ii. c. Ar, p. 363 ; and he then ferred koX aldminf, in the Greek text. 

proceeds to Bhew that the Bame father Gbabi, with hiB usoal discrimination, 

citeB these words of iBBNiEUB in foch a leaveB both the Greek and Latin texts 

way, ae to imply that he anderstood biJA' ae they are here printed. This reading 

yeifeU to mean coeval, rather than homo- will be fonnd to be the moet true to the 

geneouB in nature. Ep, ad Serap,, Hri preoeding aocount of the Valentinian 

Tefji^4trros rov TLapoKkfyrov awaireard' Bystem, and the wordB may be rendered 

Xrfffojf a&r^ ol ifKuci&rcu, the citation and ihe eonsoUdaiion (of Sophda) by 

being from § 8, where Ibeit jeus sayB of fforua, (eub. Bid) &c. from her agonia^ 

the misBion of the Beoondary ChriBt, the condiHon, Gompare the latter part of 

Paraclete, to Achamoth, ^nr^^irerai § 1. i^ dywos would mark BubBequenoe 

Tpbs airr^ furd r(3r ifyMcuoTQv atrrov in point of order, just as in the next 

ria¥*kyyiKta¥, line U fura9ola% must mean after the 

^ The obscurity of these words has iTirrpo^ of Sophia ; see the opening 

as uBual caused some yariety of reading of § 4. The reading of the Abundel 

both in the Greek text and in the Latin MS. Ux aona, indicates ^ dyQwoi, 
transUtion. MSS. and the printed ' Even in their Christology the Ya- 

ediUons of Epiphanius haye ilidyiamn ; lentinians must haye their part and 

Masbukf propoBes k^aui»wt, in allusion countexpart. 


HiBRETIC^. 25 

fiefjLrjvwrOai T019 avvmv Svva/ULevot^ ovTta^* Toiy fiev yap rpta^ o^bi i*t 

A»*^ //\»^'* ' t**lf ti MASis.i.Ui.1. 
£071/09 fi€fifivv(rvat oia rtav rptaKovra eroov m 'Jrpoefpa- 

fievy €V o?9 ovSev ev (pavepfp (^aaKOvrrt ireirotfiKevat tov ^ayr^pay 

Kot Sia Tij^ TrapafioXtjf tHv epyaTwv tov a/i^TreXwi/o;. KaJ tov 

HavXov (pavepm-aTa Xeyova-t TOvcrSe Atwva^ ovoimal^etv TroX" 

XoKi^y eTt Se Kal Tfjv Ta^tv avTwv T€T*jprjKevat ovtco^ eiVoi/ra, 

eh iraa-a^ tcl^ yevea^ tZv atdvcov tov atwvo^* aWa Kat fnjLa^ 

^eTTt T^? evj^aptcrTiag XeyovTa^, et9 Tov^ atZvag tSv at<iv(avy 

eKelvov9 Toif^ atZva^ (rrjfAOLivetv' Kot ottov av alwv fj aiZve^ ovo^ 

juLaTovTaty Tijv avai^opav eU eKetvov^ etvai 6ekov<rt. T^i/ Se Ttjg 

SwSeKiiSo9 t£i/ Alwvwv irpofioXijv /ifjvvecrOaiy Sta tov SwSeKaeT^ 

ovTa Tov Kvptov Sta\e)(drjvat Toiy vo/uLoStSacrKaXoi^, koi Sta 

T?? Twv ^AiroaToKwv eKXoyrj^' SwSeKa yap ^AirofrToXot. Kai 

Salvatore per parabolas ostensa iis, qui possunt intelligere, sic : 
triginta iGonas significari per triginta annos, sicut prsediximus, 
in quibus nihil in manifesto dicunt fecisse Salvatorem ; et per 
parabolam operariorum vineas. Et Paulum manifestissime Mau. zx. s. 
dicunt iGonas nominare saepissime, adhuc etiam et ordinem 
ipsorum servare, sio dicentem: In univenas gmerationes scB(mli^^^^^' 
8€B€uhrwn, Sed et nos ipsos denique in gratianim actionibus 
dicentes, <B(maB wonum, illos iEonas significare : et ubicunque 
^on aut iGones nominantur, in illos id referri volunt. Duo- 
decadis autem iEonum emissionem significatam per id, quod 
duodecim annorum existens Dominus disputaverit cum legis luc n. 42 
doctoribus, et per Apostolorum electionem: duodecim enimLucTi. 13. 

^ djt irpo^ilHLjuw. See § i and 2. hk Oct^ UaTpl koI Tli^ tQ KvpUfi iiyuuv 

zxxviii. *l7i<rov Xpiart^, ixify tQ iyUp IbteifMaTi, 

• M Tijf eirxapKrrlat, These words hh^a kqX Kpdros elf to^s alQuas Ttay oi(6- 

need not of neoessity refer to the Sacra- pojVf Afi^fyf. He also quotes the Christian 

ment of the Holy Eucharist. The historian Afbioanus, as referring to the 

translator has in graiiarum acttonibtis, traditions of a primitive antiquity, 

irl roij rfxa^KOT/cuj ; and, in fact, the where he says, iifi€is yiip ol KiKctptav T(av 

words of the Apostle were at an early ^fidTbrp t6 fUrpmf iirurrdfieifoi, Kal ttjs 

age incorporated in the Doxologies of irUrreus o6k dyrooGirres t^v x^* ^ 

the Church. e.g. S. Basil quotes the x^V^^^^t^" '^^ irapa<rxofiiv(fi Tclis ISlois 

words of DiONTsnJS Al. de S. Sp. 72. '^/u»' IlaTpJ Tbv tQv SKav liOTrlpa koX 

To&rois, ffrnaX, rcuriv dKo\oiM<as Kal iifieis, KjJptor ^fi&v 'Iijffodv Xpurr^v <f ^ d6^a, 

KoX W; Tapd, tQv irph ^ifuav irpeffpvripuv ficyaXwrGrn <rifv i.yUp HveOfJtaTi tls to^ 

T&irov KoX KovAva irapciKij^&res, 6fio<fHhv<as alQvas. S. Basil then adduoes the ves- 

aiTois Tpo<revxapitrrovvT€S' koX H^ KaX per Laud as Tijs iTi\vxvU)v e^opt(rr/af. 

vw ifuv iTurri\\ovT€s /caroiraiJo/w t^ There is no necessity, therefore, for 


^S^itt "^^^ \ot7rou9 ScKaoKTw AtZvaf (pavepova-Oaty Sta tov fAera Tfiv 

M AS&i.iU.8. » ^ n f X» ^ ^N' ^ j/ 

€K v&cpcov avaaraa^iv deKaoKTtc firja-t Aeyetv otaTCTptipevai 

avTov avv Tot9 fiaOtjTat^' aXXa koi Sta tZv irpo^youfiiipm 
Tw ov6fAaT09 avTw! Svo ypafifJLOTWv, to5 t6 iwTa xat toS jyra, 
Tiw SacaoKT» Al&va^ fva-iftm^ fiifvvea-dai. Kai tov^ ScKa 
Aiwva9 waavTwg Sta tov ISyra ypafjLfiaTog, o icpofiyeiTat toS 
6v6fiaT09 avTOVy atifAaivovat Xeyeadat ra-fjfiaiveaOat Xeyova-tl. 
Kat Sta TOVTO elptiKevat tov ^coTfjpa, ISrra %v ^ fua Kcpata ov 
fjLfl irapikOfi €ft>9 av iravTa yevfp-at, To Se irep\ tov SwSeKaTOV if. is. 
AtZva yey 0V09 Tradog [^vTroafifAalvecrOat Xeyovatl r^y airo- 

II. xxxTi. aTaatag Sta 'lowJai/, 89 StoSeKaTog ^v tSv AirooToKtov, yevo^ 
fievfi^ irpoSoalag SetKvvaOcu Xeyovaty Koi oTt rw ^SwSeKaTtp 

Apostoloe elegit. Et reliquos octodecim ^Eonas manifestari per 
id, quod post resurrectionem a mortuis octodeclm mensibus 
dicant conversatum eum cum discipulis. Sed et prascedentes 
nominifi ejus duas literas lota et Eta, octodecim iGonas signifi- 
canter manifestare. Et decem autem iEonas similiter per lota 
literam, quod prsecedit in nomine ejus, significari dicunt. Et 
Biatt.v.18. propter hoo dixisse Salvatorem : lota unum, atU unus apev non 
pnBteriet, quoadusque amnia fiant. Hanc autem passionem, qus 
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 thia passage to the prepoeition ; and y&otihrp Tpodoalat 

Eucharist properly so called. woold be the genitive abeolnte. Hiis is 

^ (17 /MilffL The same misstatement ingenious, but there is the difBculty 

as put forth by the Ophita, is repeated that the transhitor indicates no error 

C.XXZIV. towardsthecloseof thechapter. in the previous passage, rendering it as 

' The text of this period is manifest- he does, Hffn^cari dicufU; and yet he 

ly cormpt. Gbabb propoees the follow- expresses the bracketed words by a 

ing solution. He imagines that the repetition of the same two words. It 

faulty words arifudpoutn \4y€ff$atf two would seem that the transUtor, finding 

lines above, had been corrected in. the in his oopy this interpolation of the 

margin by some transcriber^s note, yp, verbs in the wrong pbfcoe, cut the knot 

trri/JMUf€ffOai Xiyovffif which words gave by a wilful omission of the clause in 

rise to the interpoUtion phkced here which their equivalentfl stood in the 

within brackets. By removing these Greek. Gbabx's brackets are retained. 
words T^f dTOffraolas would be in ■ SwdcicdT^ /nipl (vaOar. A chrono- 

r^gimen with ird^os, for 'louday we logical error not wholly peculiar to the 

must read *lo6ia, as in fact the trans- gnostic party. Fxuabdbkt. remarks 

lator read, though he transpoeed the that Tebtullian held the same notion. 


firji^} hraOev iviavr^ yap evt PovKoprm avrov fiera ro Pair- ^'5"?*i'i' 
TKTfxa avrov KCKfipvxcvai, hiTi t€ eiri Trj9 aifkoppovaiff^ a-a^pe' 
araTa tovto Si]\ov<r6ar SwS&ca yap erti iraOovtrav avTffV viro 
G. 17. t59 tov ^(OT^po^ irapovtriaf TeOepaTrevo-Oai^ dy^afiivffv tov 
KpafnreSov avTOVy koli Sia tovto elptiKevai tov ^iWTfjpa, tU fiov 
fl>^aTO ; SiSaa-KOVTa tov^ fiadtp-a^ t6 yeyovo^ ev toU aiZcri fiv^ 
OT^ptoVy KOi Tfjv laa-iv tov ireirovOoTO^ alwvor ' ff yap iraOova-a 
SwScKa cTfiy eKeivff jJ Svvafii^, €KT€ivofiivfi9 avTfj^y KOi €19 aireipov 
peouafjf TiJ9 owria^y m \iyovaiv, et firi ey^avae tov (^opfifi.aTO^ 
avTOVy TOVTeaTt t?9 aXffOeta^ T^f irpfirrfi^ TeTpaSo^, ijTtg Sta 
Tov KpaaireSov fiefiffWTat, ^aveXvQfi av eh t^i/ ovatav avTfi^* 

baptisma prsedicasBe. Adhuc etiam in ea qusd profluvium 
sanguinis patiebatur, manifestissime hoc significari: duodecim 
enim annis passam eam, per Domini adventum esse sanatam, 
cum tetigisset fimbriam vestimenti ejus, et propter hoc dixisse 
Salvatorem : Quia me tetigit? dooentem discipulos quod factum ^«n:^* 
esset inter iEonas mysterium, et curationem passi iSJonis. Per 
illam enim quae passa est duodecim annis, illa virjbus significatur, 
eo quod extenderetur, et in immensum flueret ejus substantia, 
quemadmodum dicunt. Et nisi tetigisset vestimentum iilius 
'filii [d. filiij, hoc est veritatis primsd tetradis, quse per fimbriam 

" Anoos habena quasi triginta cum pa- a^j^oi of NoDs. 

teretur/ c. /1^2.9, andCLEM.AL.<SS^rof7». > It has been already shewn that 

I., KoX 6ti ipiavrbv nbvw iSei aihw Moi^o^ei^s wa« also styled TW», p. 22, 

mip^ai, KoX TovTO yiypairrai ovTtar note i, compare also § 9. The tranBla- 

^^&vMVTbv heKTbnf Kvpiov KTjpi&^a* dir^orec- tion here, and at the conclusion of the 

X^ /jLe, And ovTto TXripwvTai rd X iTi/jf next sentence, indicates tov vlov aa the 

(m ov iiraJ&ev. Compare also II. xxxvi. reading of the original. 

1 This passage has been involved in ' For di^eXi^i? the Latin translator 

needlefls difficulty. All that is required had dv^X^e in his copy. The difisolution 

to be bome in mind is, that a close of Sophia would not have involved 

running compariBon is maintained be- annihihition ; of the two constituent 

tween the drcumstances of the miracle elements of individuality, pMp^ and 

and the Yalentinian myth ; also that oiMrla, the first would have been lost to 

Nus, or Monogenes, especially (/idXKrra her, the second would have been resolved 

bk rbv NoDi') interested himself in the into the entire substanoe in which she 

recoveiy of Sophia, and that the co- participated ; i. e. into the substance of 

ordinate emanation, with which he was, the entire body of .^ns. The Greek 

as it were, invested, was Alethia. The and Latin both indicate the genuineness 

woman afflicted twelve years represents of a^^t, the word omnem raises the 

Sophia, and the hem of the Saviour's suspicion that the Greek reading orig^- 

gannent is a type of Alethia, the ally was els Skifv rV ff^fflap a^rrjs. 

28 TO OAN. 

Vrlls" ^^^ ^S(TTfi Koi eiravcaTO toS iraOov^* ij yap e^eXOova-a 5i>-m. i& 
MAS&i.iii.a y^jj^^ TOUTOVy etvai Se raiJny? rrairriyvj tov "Opov OeXova-iv, 
efyepaireva-ev avTfjv, xat to irauo^ ej^wpia-ev air avTff^. 1 o oe^ 
^^ZaaTfjpa tov ex TravTcov SvTa to irav etvaiy Sia toS Xoyov 
ToS ^TOVTOvl, Trav appev Siavoiyov fjL^pav, SriXoSa-Oai XeyoV" 
<riv* 09 To Tcav «j/, ^Siiivoi^e Trjv jULifTpav t^9 ^EvOvfjL^a-ew^ toS 
TreirovOoTOf ^AiSi/oy, koI e^opia^dela-ri^ €iCT09 toS irXripw/iaTO^' 
^v Sri Kai SevTepav oySodSa KaXoSa-iy irepX ?9 fJHKpov va-Tepov o. le. 
epoSfjLev. Ka< vtto toS HavXov Se (pavepw^ Sia toSto eiptja-Oai 
Xeyova-r ^Kal avroy ea^t tcl iravTa* koi iraXtVy TcavTa eis 

manifeeta est, ^advenisse in oninem substantiam suam. Sed 
stetit et quievit a passione per egressam virtutem filii. Esse 
autem huno Horon volunt, qui curavit eam, et passionem 
separavit ab ea. Quod autem Salvatorem ex omnibus existentem 

bHSl^xS.? Omne esse, per hoc responsum, Omnemasculinim aperiens vulmm^ 
manifestari dicunt. Qui cum omnia sit, aperuit vulvam ex- 
cogitationis passi ^Gonis, et separata ea extra Pleroma, quam 
etiam secundam Ogdoadem vocant, de qua paulo post dicemus. 

coi.ia.u. Et a Paulo autem manifeste propter hoc dictum dicunt: Et 

Compara the wordB of Ibenjeits, Lib. the ancients, that the term does not 

n. xxzvi. : lUa enim, qwB poMa eH, mean the inanimate world of mnlti- 

vifius extenea et in immeneum eff.vucM, formal matter, but the Intelligent Lord 

tto vl periclitaretur in amnem subetan- of all life. Obfhbus in the earliest 

Ham dissolvi, cum tetigiatet primam qua- days declared in like manner that all 

temaUonem, qwB per Jimbriam significc^ things centred in one, & ri rd xirra. 

tur, ttetit et a paeeione cesaavU. Teb- This is one of the many oonnecting 

TULLIAN has in rdiquam substantietm, links between the Greek and the old 

see alflo p. 15, n. 5. Egyptian Theology; Plotabch thus 

^ Owing to the support of HoruB. deecribeB firom Hboatjbus the Egyptian 

' Soe § 5, whero the oollectiye ema- belief ; t6p Tpfarop ^cAr r^ Udrri rin^ 

nation, Jeeus, called by Hippolttub a^Ar ropUiOvffi, J)e Isid, et Osirid, 

6 Kowht rod irKitipdifiMrot Kapwbs, is de- The gnostic application of the term of 

scribed by the appellation of rov bevri- oourse was widely differant, and had 

pov Xptarwi br KaX ^wrijpa \4yown9, reference to the Pleroma alone. 
Again we may obserye the adoption of ' dci$roc^6 qud yem^Qp, not qud 79- 

terms oommon to the moet ancient pdffiofos, ae will be seen in the sequel. 
formB of heathen TheoBophy. Td tSm * rijf Zo^s no. 

wafl a favourite term for the Deity. So ' The Bcriptuial quotationfl made by 

Soobatbs addresflefl the Deity in terms Ibbnaub firequently bear a doser re- 

of solenm prayer *fl 0(Xe JISm, koI semblanoe to the Syiiac tranfllation than 

dXXot bffoi r^be 6e6l, bolrir^ pM iraX^ to the Greek original, ae we haye already 

y€p4a-0ai rSMMew. r. r. X. We may ob- observed, see p. 1, n. 4. In the preeent 

serye firom these words of the wiflest of instance we do not find these predfle 

rrAYPoa. 29 

avTOVi Kai i^ avrov ra iravra* Ka\ TraXii^, ev avrw KarotKei irav ^S-l-^l- 
To ir\4po>fia t59 Oeorrrror Kat ro, avaKe^f^aXatwaaa-Oat Se ra MASs.i.iH.4. 
wavra ev tw Xpttmp Sta toO Oeou [suppl. oJ/TWffl, c^o/ii^vei/- 
ov<rtv eip^aOati Koi et Ttva aWa Totavra, 

6. EiretTa irept tov "Opov avTwvy hv Srj koi irXetoatv 
ovojuiaa-i KoXwa-iy Svo evepyeta^ ey^eiv avTOV a7ro<l>atv6fjL€VOty 
Ttjv cSpatrTtKrjv Kat t^v fieptoTtKiv' Kot KaOa fiev eSpa^ei Kai 
' OTtjpi^etf ^ZiTavpov etvaty KaOo Se fiepi^et Kat Stoptl^cty "Opov* 
Tov fi€v ^Zn-avpov fZ. 2on-5/K»J ovrm Xeyova-i fiefi^vvKcvat tcl^ 
ivepyeia^ avrov* KOt irpSn-ov fiev Tjyv kSpatrrtKfiv ev Ttp etTretv 
M. 17. ^Sf ov fiacrra^et tov a-ravpov avTOVy Kot aKoXovOet fioty fJLaOtj- 
T^ff €fio9 ov Svvarat yevea-Oat' icaJ, apa^ tov aravpov avTOVy 

ipse est omnia, Et rursus : Omnia in ipsum, et ex ipso omnia. Rom. %l ao. 
Et iterum : In ipso hahit(xt omnis plenitudo divinitatis, Et illud : coi. il 9. 
Recapitulata ease omnia in Christo per Deum. Sio interpretantur ^v^ <• lo. 
dicta, et qusecunque alia sunt talia. 

6. Adhuo 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. x\v. 27. 
tollit crucem suam, et sequitur me^ disdpulus meus esse non potest. 
Et iterum : ToUens orueem, sequere me. Separativam autem in 

words in Scripture, but tbey have a e.g, tbifl text is read in St Luke 6t rtt 

close resemblance to the Syriac version of ««^ ^currd^i rbif vravpb» airrov, koX gpx^- 

CoL iii. «, ]- - -^ . . . ^ ]11 ''" ^'^" f^""' ^»^ ^*^*^"' ^**" *^«* 

001. In the next quotation the Greek ^^'^'^'' ^**^^^^ ^^ ^^ *^^* ^^ 

toxt runB i^ airrov Kal «i* a^roO koI elt «ndering the Syriac ^ by dr eimply, 

odrAr rA irdrro, but the word wdirra is «-i^A^ \l\ by dKoXovOei /loi, and 

repeated in the Syriac, as by Ibenjbub loOUp by yt^ffOai, and beBides thi« 

GIO ^^OO OU-SD ^*^^ ^^ foUowB the exact order of the Syriac 

• th advenisKt. * loOU^ %»»naV) )] ], iSnN/ 
1 Compare Philo. ToOr«r irrepio»^ ^^ Th^ same may be observed aliio 

^ ' . , . - . -.. of the next quotation, (where a^ov that 

Tpoaei^a.'4^oiSUn,^d^^6pot4i.4i6n, ^^ .^ repeated,) in which the 

• mL ,. .. , , . 1 o^er 18 that of the Synac, >*^«v ^ 
" The peculianty reroarked m the . / i j v 

preceding note 5 may alao wrre to ao- »-»5^ 1^0 » /*^ i N^ and not of 

oount for the Bubstitution of equiyalent the Greek, dxoXof^ei ftM, dpas r^ ffrav- 

Oreek tenns in Bcriptural quotationi, p6p. Theee Valentinian inteipretations 


^iii oucoXovOei fjLor riiv Se Siopi^rriKfiv avrov iv t£ eiireiv ovk 
MA88 i.Hi.g. ^\0^j^ /Sakeiv etp^vtiv^ aWa fia-j^aipav. KaJ rov ^lwavvriv Se 
Xeyovtriv avro tovto fJLefJniwKevaiy elirovTa' to ittvov iv r? 
X«/ol avTOVy Ka\ SiaKaOapiei Triv aXa)i/a, koi a-vva^ei tov (titov 
eh Tfiv airoO^Kfiv avTov^ to Se ayypov KaT€Ucav(r€i Trvpi aa/Se- 
OTtp' Koi Sia TOVTOV Triv ivepyeiav tov "Opov fiefifiwKevar 
iTTvov yap iKCtvov tov ^rravpov epfirivevowriv eTvai, ^ov Sri 
[f, l, Set^ Kai ava\ia-K€iv tol vXtKa xavra, «9 a^vpa irvp* 
KaOaipeiv Si tov9 a-w^ofievov^f m to ittvov tov o-itov. HavXov 
Se Tov *A.w6aTo\ov Kat avTOv iirifiifiviaKea^dat tovtov tov 
^Tavpov Xeyova-iv ovTm' 6 \6y09 yap 6 tov aravpov Toh 
fiev airoWvfievoi^ fiaopta ioTh To?? Se aw^ofiivoi^ fifiiv Svvafiig 
Qeov* Kol Tra\iv ifAoi Se fui yivoiTO iv firiSevl Kavj^aa-Qaii el iv T^ aravptp tov 'Ijycroff, St ov ifiot K^afio^ iaTavpwat^ ^- ** 
K^yla T^ K^a-fKp. Toiaffra fiev ovv irepi tov 7r\ripwfjLaT09 aJrfii', 
Ka\ Tov vXaa-fAaTO^ TravTe^ [l. tov iravro^^ \eyova-iVy ^iipap» 

lutt. X. 34. eo quod dicit : Non t&ni mUiere pacem, sed gladium. Et Joannem 

Lue. UL 17. dicunt hoo ipsum manifestasse, dicentem : Ventilabrum in manu 
ejusy emundare aream^ et eoUiget frumentum in harreum suum, pa- 
leas autem comburet igni inexstinguibili; et per ^hseo operationem 
Hori significasse. Ventilabrum enim illud crucem interpretantur 
esse, qusB scilicet consumit materialia omnia, quemadmodum 
paleas ignis: emundat autem eos qui salvantur, sicut venti- 
labrum triticum. Paulum autem Apostolum et ipsum reminisci 

1 cor. i. i& hujus crucis dicunt sic : Verhum enim crueis iis qui pereunt 
etultitia est: iis autem, qui salvantur^ mrtus Dei. Et iterum : 

OftL tl 14. Mihi autem non eveniat in uUo gloriari^ niei in Christi cruce, 
per quem mihi mundus crucijivus est^ et ego mundo. Talia igitur 
de Pleromate ipsorum, et plasmate universorum dicunt, adaptare 
cupientes ea quae bene dicta sunt, iis quse male adinventa sunt 

are an independentproof, thftttheSacri- Pleroma, whoBe function it was to 

fioe of the Death of ChriBt was denied separate the material and grosB from 

stubbomly by the andent heretic. The the spiritual and heavenly, henoe the 

rationaliflt, as well aa the high predesti- agricultural name of GarpiateB. 
narian, may find for himself a oertain * Yalentinub is nowhere aocused 

historical porition in the primitiye of having altered the tezt of Scripture, 

period, but it must ba in the rankB of as Mabcion did, but of having per* 

hereey. verted ita meaning. tiee note 3, p. 4. 
^ tw, referring to the (rravp6s of the * The reading of the Arund. MS. 


fiol^etv fiia^ofxevoi ra KaXZ^ eiprjfieva roh kokZ^ eiripeporifiivoi^ ^^liAlf. 

inr avTiav Kai ov [xovov ck tcov euayyeAiKwv Kai rcov aTro- 

(TToXiKijov ireipZvTai raf aTToSei^ei^ 'troteicrOai^ irapaTpeTTovTe^ 
Ta9 ipfjLfjveia^y Ka\ ptjLStovpyovvTe^ Ta^ c^iyyijo-cij- aXXa, Kat €K 
vofJLOv Kat Trpo(priTS)Vi aTe iroXKSiv Trapa/SoX&v koi aXXriyoptZv 
etprijuLevcoVy Kot eh 'iroXXa eXKetv Svvafxevtov to a/JL^pt/SoXov Sta 
tS? e^riyi^a-eoDgy CTepoi Se Setvw^y ^^SetvoTepoof^ T(p TrXaa-fiaTi 
M.1& avTwv Koi SoXtta^ eipaptJioCpvTe^y at-j^fiaXwTtXpvcrtv airo T?y 
aXrjOeia^ tov^ fJLr/ eSpaiav r^i/ iriaTtv ^eij eva Qeov iraTepa 
iravTOKpaTopa, Ka\ eh eva Kvptov ^lrfo-ovv Xpta-Tov tov viov 
Tov Qeov Stafl^vXda-crovTag» 

7. Ta Se €KT09 Tov Tr\rip(ajULaT09 XeyojULcva utt' avTtov 
€<rTt TOiavTa* t^v ^EvOvfjLija-tv t?9 avw 2)o<^/a9, fjv KOt ^'Aj^a- 
jjLioO KaXovmVf aipopKrOeitrav tov [ava>\ irXrjpwfiaTO^ cvv tw 
iraOet Xiyova-tv^ ev aKtatg KOt ^aKrjvdfiaTO^ FicevaJ/iaToy'] tottoip 

ab ipsis. Et non soluin autem ex Evangelicis et Apostolicis 
tentant ostensiones facere, oonvertentes interpretationes, et 
adulterantes expositiones : sed etiam ex Lege et Prophetis, cum 
multse parabolse et allegorise sint dictsD, 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 Sophife, quam et Achamoth vocant, 
separatam a superiore Pleromate cum passione dicunt, in umbra 

^ The representatiye of ir. H deu^wt. fuit; Achamoth unde, adhue qwjerUwr, 
I would alflo BUggeet irepdiat, detyor. * XKiatt koX aKrivitjfiaTot r6irois] 

' ha. The reader will observe the LegeDdum aKias Kcd Keyiifuiros rdvois 

exact termB of the Oriental Greed : this juxta antiquum Interpretem et Thbo- 

word had been introduced in it to meet ix>retum, qui lib. I. ffceret. Fahui. cap. 

gnostic rather than Pagan error. 7, p. 199» hanc matrem Achamoth ait 

' Achamoth is evidently the Hebrew ^ ^f^t^ ftyi koI KetKi/iari d^dyciy. Ipse 

nMn or rather the Syriac l AVnn.,» , Ibenjsus paulo po8t scribit, iroroXeXet- 

The second of the Oabbalistic Sephiroth ^Oai ftApyjp h rQ aK^ret xal Konaiiari, 

was nD3n» deriyed from the iuHpired Et lib. 11. cap. 7, «epi^is nominat va- 

description of BiYine Wiadom in Prov. cuum et umbram. Porro Tsrtulliakub, 

yiii. 2o0<a, 71^0)0-», though Tbbtulliak cap. 14 habet: Exphia esi in loca Ut- 

Bays, the derivation of the term was minis aliena, quod PUramatis est, in 

unknown to him, EnihymeM de aetu vacwim aique inane Ulud Epicwri, 



oRLilv!' ^KfiefipdaOai Kara avayKfiv. "E^w yap ^(pcoro^ eyivero Ka\ 

UASS.Liv.1. TT\ ' ^JL \ 1 t^ 9t V Qt^^ 

lL\fjp(0fiaT09i afiop(po9 icai aveideof, axrirep eKTpw/xa, oia to 

firjSev ^ KaT€i\ti(f>€var oiKTeipavTd T€ avTfjv tov [avio] X^oi- 
(TTOv, KOi Sia tov ^iTavpoS iireKTaOevTay ^rjf iSitf Svvdfici 
fjLop(l>(io(rai juL6p(pco(rtv Trjv KaT ovfriav julovov, aXX* ov Tfjv KaTa 
yv£(riv Kal irpd^avTa tovto ^dvaSpafxeiv (rv^rre^avTa avTov, 
Tfjv Svvajuuv, Kai KaTCLKnrciv, oirco^ ai(r6ofi€Vfj tov •Trepi avTfjv 
irdOov^ Sid Tj)v diraWayijv tov HXijpcifiaTo^i dpej^O^ t£v 

et vacuitatls locis ^defervisse per necessitatem : extra enim 
lumen facta est, et extra Pleroma, informis et dine specie, quasi 
abortus, ideo quia nihil apprehendit. Misertum autem ejus 
superiorem Christum, ^et per crucem extensum, sua virtute 
formasse formam, qu» esset secundum substantiam tantum, sed 
non secundum agnitionem : et htec operatum recurrere subtra- 
hentem suam virtutem, et reliquisse Ulam, uti sentiens passionem, 
quae erga illam esset per separationem Pleromatis, concupiscat 

Cum quo et Auctor noster iBtud com> 
parat, Ub. 11. cap. 19, BcribenB : Um- 
bram autem et vacuum iptorum a Demo- 
crito et Epicwro nmenUs, nbimetipsie 
aptaverunt, Grabb. 

^ ^wt and TX-fjpta/JM, being the ezact 
correlatiyeB of o-jrtd and KOftafia, 

* jiTjSkif KareiKij^^h^ai, i. e, roO dfi^i' 
Kov, her parentage being alone of 
Sophia; hence she had no portion of 
that which the sire oonfers, viz. jMp^, 
See pp. 16, n. 4, and 20. 2. That yvia<ris 
alflo which Monogenee deriyed from the 
Father and oommunicated to the other 
.^ns could not be oonferred by Sophia 
alone upon her EnthymesiB, who re- 
ceived from Ghrist ftAp^Mo-it rather than 
jMop^, and Kar* obvUuf jjubwow, but not 
Karh. ypSacw. The reader may compare 
that which is aaid reapecting thia gene- 
rative and formatiye function of yvGxnt 
in the Didatc, Or. § 7. The account of 
HiFFOLTTUS is not quite conBiatent with 
that of Ibekjbub. He sayB, 6 Xpurrbt 
hriTpop\rj$flt dir6 roO Nov koI r^s 
'AXffOtlas, i/iop^HiHr€ koI dwetpydcraro ri- 
\€u» aJUawa oiiMl rQp hrtt ir\i7p(6/taros 
XeVopovr. . . ow ytvMai. (xc/^ora iwvw^ 

orarw yewMai), Impljing that Aoha^ 
moth was not inferior in ypw<rts to the 
other JEoBs, fiut the tezt is defective. 

* So TBBTULLiAir ut ifrformet iUud 
9uiB viribus; it iB doubtfiil however 
whether the iBta 8i^a/us be not that 
of EnthymesiB, tn her oum eeeenoe, the 
formation /rar' oMor being of a female 
character, that irard ywuouf male. 

* So HiPPOLTTUS, 'Eireid^ Si jiejUp- 
^uro ij oo^la i^, koX o^ cXiiv re ify 
(suppl. ^) (ffow r^ Xfuar^ Kcd r6 dyum 
[TbfeOfAa'] ix roO wo6s vpf^ep^rjfijha koX 
rrjs tXmBelas, i^ta roO ir\rfp<ifjMros fUveuf, 
dM49pafA€P dwb rifs fiefMp^ufiimis 6 XpuT' 
r6s, K,r,\. PhOoi, Yi. 31. 

' Mabsubt obeerveB correotly that 
' ' defervisBe" oonveys only the idea of Bub- 
Bidenoe from a state of fervour, posBibly 
"efferviBBe" may be the true reading, 
as agreeing closely with the Greek. 
GBABBhas "vanitatis/butvacttAa^is 
the reading found in the Voss., Abukd. 
and Mbbo. U, MSS. 

* Fer crucem exteruum, Gr., 5(d roO 
oravpoO iKreufdftewow, the Yalentinian 
oTavp6f was as the boundaiy fenoe of 
the Pleroma, beyond which Christ ex- 


Sta^povTtDVy exova-a riva oSfiiiv cKpOapaiagfiyKaraXeKpOeia-av ^l^\'\-7' 

»1 r? »<»e\~| *s "v ^ \ ^ f f j-rr f MASS.Livi 

avTfjv \L airrfi vttoI tov JLpKrrov xai tov ayiov ILvevfiaTo^m A«o Kat ^avT^v TOig aiuL<poT€pot^ ovo/Jiatrt KaKetfrOaty ^^o(j>taV 
T€ iraTpcowfitKZ^f (6 yap TraTijp avTrjs ^oipia icXj;f^€Ta«), Ka\ 
M. 19. irvevfia aytov airo tov irepl tov XptcTOv irvev/AaTO^» Mo/o<^a)- 
Beicrav re dvTfiVy Ka\ ^eficppova yevfiOet^rav^ irapavTiKa Se 
KevooOetaav aopaTOv aJrjy (tvvovto^ Aoyoi/, TOVTcaTi tov 
Xpt<rTOVy ^hr\ ^^^crtv opfitjcrat tov icaTaXnroVTo? avTijvint^a. 
(poyro^ Ka\ fiij SvvtiO^vat KaToKa^etv avTOy Sta to KooXvOrjvat 
inro Tov "Opov. KaJ evTavOa tov ^'Opov KtakiovTa avTtiv 
T^ff «V TOvfiirpotrOev opfjL/jg elireiv ^lad' oOev to lao) ovofia 

eorum quse meliora eBsent, habens allquam ^odorationem immor- 
tatitatis relictam in ^semetipsa a Christo et Spiritu sancto. 
Quapropter et ipsam duobus nominibus vocari, Sophiam pater- 
naliter (Pater enim ejuB Sophia vocatur) et Spiritum sanctum 
ab eo, qui eet erga Christum Spiritus. Formatam autem eam 
et sensatam factam, statim autem evacuatam ab eo qui invisi- 
foiliter oum ea erat Verbo, hoc est Christo, in exquisitionem 
egressam ejus luroinis, quod se dereliquisset ; et non potuisse 
apprehendere illud, quoniam coercebatur ab Horo. Et sio 
Horon coercentem eam ne anterius irrueret, dixisse /ao, unde 

tended hk yiitue and power for the Enthymesis waa concemed, Sophia» hav- 

sake of Enthymesis, as iBSNiTOB says, ing imitated Bythus, seemB to have been 

m. XX. : Is, qiU ab iUU affin^itur mvr- conBidered to be dfi^€if60rj\vs like him. 
mm Chriehu, Muperextentus Hore, id ed, ^ ifuppova, poBsesaing now that intel- 

fini, et formank eorum matrem, Theo- ligence, which was conferred by her 

DOBBT, therefore, adds the term 6pou m fidp^Hixrts, though not #rard yvtaffip. 
ezplanation, Xpurrbif iireKTajf9r/iKu 8id < M ^Tfaw 6p/iijffat. *H 5^ (^<a tov 

ToO "Opw, KoX Zravpov KoKovfjJvov. ir^ripdfJLaTOS ffo<l>La ivi^oGffa Thv Xpi- 

^ The reader should observe that ffTi»fTbvfi€fjLOp<l>(aK6raKdlT6dyiovUv€vfM, 

^V^ spirU, is in the Hebrew and in the iv 06/3y /ite^dXy KaTiffrrf, Hti dToXeirai 

Syriac generally of the feminine gender ; tov Ktxi^p^fFfUvov tov fjMp4>ti>ffcarroi airrjjv 

hence the ffv^la of Xptffrdi and jfoi ffTrjpUrajrros, Hippol. PhUos. vi. 32. 
Jbttvfia, This may bo adduced as « Tebtullian expresses it, "itera- 

another proof of the Oriental origin of tur odor incomiptibilitatis.'* 
the Yalentinian heresy. ^ Th^ Abdnd. MS. agrees with the 

' airr^, i.e. Enthymesis. Greek, having Semetlpmm. Gbabe 

* So it is said of Soter that he re- does not notice this, but it is of no 

tained the names of his ancestrai Mfms, great importance. 

rd irpcryoviKb. 6v6fULTa dta<r(6^0Kra, c. viL ^ *laii), It is usual to treat this 

Sophia was the sole generative origin of word as idontical with the Hcbrew 

Achamoth. Sofar as the production of Tetragrammatoa T\W Jdiovah. If so, 

VOL. I. 3 



WB.i.t7. yeyepfjfrOat (f^da^Kovcri. Miy ivvfiOeiaav Si SioSeSa-cu Tov^Opov^ 
MAS8.i.iv.i, ^^^ ^^ (rvfjL7rejr\€)(6ai t£ iraOet, KOt fiovtiv airoXetf^Oeiaav c^w, 
Travri juLepet tov iraOovf vTTOTreaeiv irdkvf/Lepov^ Koi iroXv^ 
TotKtKov virap^ovTO^f Kot iraOeivy Xvirfiv /xev, oTt ov KaTeXafie* 
(f}6fiov Scf fifi KaOairep ^avTriP to <f>ii^9 ovtod koI to ^^v 
hrtXlTTfi' ^aTroplav t€ cttI TOVTOtr ^ev ayvoia Se to, iravTa. 

et lao nomen factum dicmit: et cum non posset pertransire 
Hoion, quoniam complexa fuerat passionem, et sola fuisset 
derelicta foris, omni parti passionis succubuisse multifarisB et 
variaa exifitentis: et passam eam, trisiitiam quidem, quoniam 
non apprehendit, timorem autem, ne quemadmodum eam lumen, 
sic et vita relinqueret : constemationem autem super hssc : [in] 
ignorantia autem omnia. £t non quemadmodum mater ejus 

ihe Towelfl must faftye been trftnsposed ; 
for, wiih the help of the dig*niTna, in- 
dic&ted in the forms 'lav^ and the 
Samaritan 'Ia/9^, and 'Itwhy 'I»Fa 
would ezpress with tolerable accuracy 
what we imagine to have been the pro- 
nunciation of the Hebrew niM^. If, 
howeyer, 'laUi be the oorrect ortho- 
graphj, of which there ia little doubt^ 
the word may be simply a collection of 
•ymbolical letten deriyed from the 
HelleniBtic Synagog^es. I or ^ wae 
the well-known abbreyiation of T(\T\\ 
while the remaining two letters indicate 
the attribute of etemity, A and Q, the 
first and the laat. Now if this is a tme 
analyma of the word, and if the term 
waa known, as Epiphanius aaBures us^ 
(HcBT, XXYI. lo) to the earlier Gnostics, 
it ia interesting to obeerye St John 
foUowing exactly the aame course in the 
Apocalypse with regard to the term 
'la^, that he obseryed in the Gospel 
with respect to the name A^ot. For 
the tenn Logos was adopted in the 
€k)8pel as one familiar to the half 
Oriental half Oreek philosophy of the 
day ; the use of any word being imma- 
terial so long as it oonyeys a correot 
theological notion. In the same way 
the word 'laUi would teem to be indi- 

cated in the A and O of the Apocalypse, 
and in applying the term to Christ, 
St John apparently ayails himself of 
a term current in the Hellenistic theo- 
sophy, in order to teach the etemal 
attributes of Him, who being, as the 
diyine Logos, '' in the form of God, 
thought it not robbeiy to be equal with 
God/' in etemal perfection. ^' I am 
the first and I am the last, and beside 
me there is no God." Is. xliy. 6. The 
reader should consult Bp Peabson'8 
notes on the word " Our Lord." The 
MSS. write the word with a Hebrew 
temiination Jaoih, or Joaih, Tsbtul- 
LlAjr is more ezact, incUmavtrU in eam 
Jao, c 14. 

^ Stibbiv mentions with approba- 
tion the reading aMi of the £d. Princ.| 
Breslau MS. and Gallas ; but aMpf is 
no doubt the genuine reading, and is 
more like the Greek constmction, e. g. 
IsooB. ad Dem. : iviXlTOi 8' Air ^/uis 6 
rar xp^ifot. Tebtulliait has, ne $iciU 
luee, ita et vita orba^ur. 

* The 6.iropLa of Achamoth is thus 
described by Hippolttdb: h dwopl^ 
iyhero «-0XX9, Xoyi^nhmi rtt ^p 6 iMp* 
^i&irat, rt r6 £yww Upt^itA, iroO dr^X^e, 
rlt b KtoMcat a^o^ avfiraptufai, rlt 
i^fibnfat roO KaXoO koX fuucaplou 0€dfMro$ 

ET 00NVER8I0. 


Ka« ov KadaTrep j} titpnip avr^?, 17 Trpdrij ^o(^ia koi AtioVy ^^l\-l 
* irepoiaxnp ev Toh iraOetriv ety^evy oKKa evavTiorvrra. ^ETTiavfi' MA8s.i.iv.i. 
fiefitiKevai S^ avr^ KOt erepav SiaOeatv, t^v t?9 e7ria^pod>9J9 
eirl Tov XfaoiroiriaavTa. Tairnyv ^a-voTaa-iv Ka\ ovctav Trj^ vXiy? 

G. 21. yeyevria^Qai Xiyova-tVy e^ ^9 oSe 6 Koafio^ avveoTfiKev. 'Eic fiev 
yap Tn9 eirtaT-pofpyi^ Triv tov Koa-fiov Kat ^tov Sri/itovpyov iraaav 
'^v)(riv Triv yiveatv eiXriipivat^ ck Se tov (po^ov Kot Ttj^ Xvirri^ 
Ta Xoiira Trjv aprj^v ea^riKivar ^airo yap twv SaKpvoDV avT^^ cf.8io. 
yeyovivat iratrav ewypov owriav airo Se tov yiXwTO^y tjJv 

M.M. (porretviiv airo Se t?? Xvnrri^ Kot Trj^ €icwXiJ^c«9, Ta o-cofiaTtKa 

prima Sophia JSon, demutationem in passionibus babuit, sed 
contrarietatem. Super hcec autem evenisse ei et alteram af- 
fectionem conversionis ad eum qui vivificavit. Eam coUectionem 
et substantiam fuisse materi» dicunt, ex qua hic mundus con- 
stat. De conversione enim mundi et Demiurgi omnem anlmam 
genesin accepisse : de timore autem et tristitia reliqua initium 
habuisse. A lacrymis enim ejus factam universam humidam 
substantiam : a risu autem lucidam : a tristitia autem et pavore 

ixelvov, *EtI To&rois Ka0€<rrCjaa to<s 
vd$e<n Tpiwerai M dirfaiP Kcd iKereLoM 
Tov dTo\i7r6pTos airrifif, PhUo». VI. 32. 

' In the sequel it is said more clearly, 
KoX rV dyvoio» tm Tpurl TdO^fftp fyicc- 
KpikfiBai SiddffKovai, viz. in (j^irfffearand 
perftexUy, Compare alBO Tsrtdll. c. 
Val. § 14, coepU affligi mderort, metUf 
conttenuUioTie, tum ignorantia. The 
reader may bear in mind that her for- 
mation was o^ icard yvwriM. Wherefore 
her passion was ir dyvoiq,. 

^ Sophia declined from a compara- 
tive state of yywau. Her ignorance, 
therefore, was by degeneration ; fre- 
pUufftp «tx^* Achamoth never enjoyed 
a ray of this yp&^itp and her ignorance 
from the first was conncUe, and «rar' 
harrUrrrtra, Tbbtullian draws the 
same distinction, bnt still more ob- 
Bcurely, tum ignorantia; nec tU maier 
fpu. lUa enim jBon ; al hjoec fro con* 
dHione delerius. § 14. 

s ff^ffTOfftw, contitlency. Aocording 
to HlFPOLtTUB, dxoXMai airrd (rd 
ird0ri tc) aUinfia 6rra koX r^t ao^ai fSta 

oif Ka\6v.,..^olrio€y oCif {&*Iri<rovt sc.) u>t 
rriXucwTOt alutr xat Tcarrbt tov wXriptih 
fJMTOS iKyovos, iKffTrjfoi r4 rrdOrf dx* 
adTrjs' KoX ixolrfirev a&rd {nroirrdTat 
odfflat, Kol t6v fxtp <f>6pcv rf/vxf-K^v ixoiT^ 
fF€r ixidvfuajf, rV ^^ \^riv, {/\ik^v, Hjv 
Si dxoplay, daifi6viifv, r^ 84 irurrpo^»^ 
Koi iirjffLV Kal lK€T€lav, idor Kal fjLerdvotaM 
Kol 6ivafi4» \l/vxf>Krit oMas, ijrts «caXeirai 
Se^id, 6 {l. rf) 8rffuovpy6t, k.t.\. Philot. 
VI. 32. 

^ The Demiuige derived from £n- 
thymesifl an animal and not a fipiriiual 
nature, "£x hac (conyersione scil.) 
omnifl animahujuB mundi diciturconsti- 
tisse, etiam ipsiua Demiurgi, id eet, Dei 
nostri." Tertull. c. 15. "Audisti moe- 
rorem et timorem ; ex his initiata 0unt 
csetera." Ihid. 

* " Ex lacrymis ejus universa aqua- 
rum natura manavit....Proinde ex con- 
stematione et pavore oorporalia elementa 
ducta sunt .... ridebat interdum, qua 
oonspecti Ghristi recordans, eodem gau- 
dio risu lumen effulsit.** Tert. adv. 
Val. 15. 

3 — 2 


URLI.7. rov Koa-fiov (rroix^ia. Tiore /lev yap cKXaie koi cXi/Trefro, w 

MASsi.wg. Xc^youo-^, Sta t6 KaraKcXelipOai fiovtiv ev rtS <tk6t€1 Ka\ Ttp 

KCvdfiaTi' TTore Sh eiV evvoiav !jKOva-a tov KaTa\nrovT09 avTfjv 

^onroj, Aex«TO Kai iyiXa' Trore ^ av iraXiv €({)o^€ito' 

oXXore ^e Siijiropciy Ka\ e^ia-TaTO. 

8. Kal t/ ydp\ TpaytaSla -TroXXi \onrov ^v evOaSe^ koi 
(bavTaa-ia evo^ iKatrrov avTWVy aXXoy koi aXXo)? ^a-ofiapZ^ 
€KSiijyov/A€vov €K TroTaTTOv iTaOov^y €K iTOiov oTOi-j^eiov ^n ova-ia 
C£no(flS. ^iip yevea-tv efXi/^ei/* a KOt €ik6t(09 SoKOvai jULOt /xti airavTa^ 
OeKetv €v <pav€p£ StSda-Ketv, aXX' ^ julovov^ €K€tvov9 tov9 Kot 
fi€ya\ov^ fjLiaOov^ virep TriKiKOVTOnv juLvartjpioov TeKeiv Svva- 

/A€V0V9, OvK€Tl yctp TOVTa 0/JLOta €K€lV0l9f TTepl <Sv 6 fivpt09 

^jjLwv elpfiKCy S<ep€av eXa/Sere, S<ap€av S6t€' aWa avaire- 
^pflK^TOj Kcu TepaTwSfi Ka\ fiadia fiwrr^pta fi€Ta 'jroXXoi; 
KafiaTOv ir€piytv6fi€va Toh (f>t\oy^fevS€<rt. T«V yap ovk av 
€KSaTravti<r€t€ irdvTa to, virdpxovTa avTOv, Iva fiaOfiy oTt avo 
Twv Scucpvcov tSj *Ei/0i//iJ7O"e(»9 tov irewovOdTO^ AiSwj, Oa^aa-" 
<ratf Ka\ •jriyya/, Ka\ iroTafio\f Ka\ iraa-a ewSpof ovata ttiv 

corporalia mandi elementa. Aliquandq enim plorabat et tristis 
erat, quomodo diount, qnod derelicta sola esBet in tenebris et in 
vacuo : aliquando autem in cogitationem yeniens ejus quod de- 
reliquerat eam lumen, diffundebatur et ridebat: aliquando autem 
rursustimebat: aliquando constemabatur, et ecstasin patiebatur. 
8. Et quidem enim [Ecquid enim !] tragcedia multa est 
jam hic, et phantasia uniuscujusque illorum, aliter et aliter 
graviter exponentis, ex quali passione, et ex quali elemento 
substantia generationem accepit. Quse etiam convenienter 
videntur mihi non omnes velle in manifesto docere, sed solos 
illos qui etiam grandes mercedes pro talibus mysteriis prsestare 
possunt. Non enim jam dicunt similia illis, de quibus Dominus 
noster dixit: Gratis ac<:€pist%8, ffratis daie: sed 'separata et 
portentuosa, et alta mysteria cum magno labore exquisita falla- 
cibus. Quis enim non eroget omnia qusd sunt ejus, uti discat, 
quoniam a lacrymis Enthymeseos, qusd est ex passione iEonis, 
maria et fontes, et flumina, et universa humida materia genera- 

^ tropapijs, pompously. * Separata, ahstruia would haye 

' ^ o^Ul here uaed in theBense of beiter ezpreaaed the Bense. 
ifXfff material Bubstance. 

Mattx. & 


yeveertv e1\fi<^Vy e/c ^e rov yeKwro^ avTfj^ ro ^£9, Koi ck ^S^ltt 
rng eifxXjy^eo)? koi t?? afiti^xapia^ ra (roDfiartKa rov Koa-^ov MAsa.i.WA 
trrofxeia ; Soukofiat Se Koi avro^ ovvetfTeveyKeiv ri r^ Kapiro^ 
(popltjL avrZv. 'Ettci^^ yap opZ ra fiev yXvKea vSara ovraj 

O.S2. otov TTiyyay, Ka\ Trora/JLOv^, Kot ofifipov^^ Ka\ ra rotavra' ra 
Se €Tr\ rai^ OaXda-a-at^ dXfivpa' eirtvoZ /i^ wdvra airo rZv 
Scucpvwv avrij^ vpofie^X^a-Oat, Stort ro SdKpvov dKfuvpov r? 
irotdrijrt virap^j^er (pavepov ovv^ ort ra dXfJLvpa vSara ravrd 
eart ra airo rwv oaxpvwv. rdtKo^ oe avrtfv ev aywvtq, TroWtj 

M. si. Kot afJLfiyavia yeyovviav Kot tSptcKcvat^ evrevOev Sri Kara riiv 
inroQeatv avrwv V7r6\afji/3aveiv Set, irf]ya^ Kat iroraixov^y Ka\ et 
rtva oKKa yXvKea vSara inrdpy^ety rhv yeveatv fiii f?. /iereo^."] 
ea")(tiK€vai airo rSov SaKpvcov TiSpwrtovj aiJrSff* airtOavov yap^ 
fita^ trotdrriro^ ova-fjg rwv SaKpvcov, ra fiev dXfivpa, ra Se 
yXvKea vSara e^ avrwv irpoeXOeiv rovro Se irtOavdrepoVf ra 
fiev etvat airo rtov caKpvtoVf ra oe airo rcov lOpwrnov, rjiretofi 

tionem accepemnt ; de risu autem ejus lumen, de pavore autem 
et inconstabilitate corporalia mundi elementa! Volo autem 
aliquid et ego conferre fructificationi eorum. Quoniam enim 
video dulces quidem quasdam aquas, ut fontes, et flumina, et 
imbres, et talia ; qu» autem sunt in mari salsas : adinvenio non 
omnia a lacrymis ejus emissa, quoniam lacrymae salssd sunt 
qualitate. Manifestum igitur, quoniam saLssd aqusB sunt he a 
lacrymis. Opinor autem eam in agonia et in inconstantia grandi 
constitutam et sudasse. Unde etiam secundam argumentationem 
ipsorum suspicari oportet, fontes et flumina, et si qu89 sunt alisB 
aqu» duloes, generationem habuisse a ^sudoribus ejus. Non est 
enim suadibile, cum sint unius qualitatis lacrymae, alteras qui- 
dem salsas, alteras dulces aquas ex iis exisse. Hoo autem magis 
suadibile, alteras quidem esse a lacrymis, alteras vero a sudori- 
bus. Quoniam autem et calid» et austerae quiedam sunt aquse 

^ The translator dearly indicates ihe iXfi^pas 6a\d<raat M<miff€y, d)t i^ Md- 

preferable readlng of iZfximaw, sapported vrii koX if>tfivyfioO IkowoO TpoxvOiirra, 

as it is by the apt quotation of Gbabe, '0 di UipCi>s Tip TdKaixiipov ywaucbt 

from N1LU8 Aflc. tbe disciple of 8. J. mryAs i^rfpeii^aTo koI vorafio^ koI 

Chrysoetom {adCarpion.Valent,yExfiijw ^p^oTo, 'Xlfjofat re Kal rA e^ y\vK4a' 

<re dvairrijaai Kiyom-a, &n rd ft^ wiKp^ toOto xpds t6v <r6p \ripow ye\oiuSQs 

Tfft iyvrdpKTOV *kxafJM)0 idxpva rAf \iyofi€p. 


"a fi*"* **** B^pf^^ icai Sptfiea riva uSara e<mv ev t*5 Koa-fjLoif, voeiv 
MA83IIY.4. ^^/x^^y^ ^ TTot^o-ao-a, Ka\ hc irolov fiopiov irporiKaTO ravTa* 
ap^ioCovat yap toioStoi Kap7ro\ Ty vTroOeaei avTZv, Ato- 
Stwracrav ovv irav iraOog Ttfv M^fp-epa aiJrSv, Koi fioyi^ 
iirepKvylraa-av, *€Xi iKea-lav Tpairrjvai tov KaToKtirovTO^ avTfiv 
<l>wT69y TOVT€(m Tov XpKTTOVy \iyov(nv 09 aveXOisv fiev «9 
TO irXiipwfiay avT09 fi€v etKos OTt ^wKVff<r€v ck SevTcpov KaTcX^ 
OetVy Tov ^TlapaKXrprov Se i^eTrefi^ev [«Vj avTfiVy TOVTecrrt 
Tov (rayrijpay ^cvSovto^ avTtp nraxrav Tffv Svvafiiv tov iraTpoij 
Ka\ irav vtt e^owrtav irapaSovTO^y ^koi tHv aiwvwv Seofievo^ 
rSe 6fioiw9\ 07rw9 ev avT(S Ta iravTa KTt(rd^ Ta opaTa KOt Ta o. 1 
aopaTUy dpovoty ^QeoTfire^y KvptoTfrreT eKTrefiirerat 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 dstur intelligi, pigri- 
tatus est secundo descendere : Paracletum autem misit ad eam, 
hoc est, Salyatorem, prsestante ei virtutem omnem ^Patre, et 
omnia sub potestate tradente : et iGonibus autem simiKter, uti 
coi. i. i& in eo omnia eondermtur^ ^iUUa et intisibilia^ ihroniy dimnitaies, 

^ THSODOTtTS in tbe DidascdUta Or, &ri irXi^piyt ruiir alfiyuif Ai^Xv^cr, Cn dx^ 

varies tbe account : Xptffrbs yiip, /cara- roO SKov irpoekBibv. 
\eitffas T^ Tpopa\ov(rap airrbv ^o^av, * Kai d&m-os xourav t^v i^ovtrlay toO 

tl<rc\6u>v els rb rXi^/wjua, {nrip rrjt l|w iryeifjMros (lege potias ex Ireneo irarpbs, 

KaraKci^eUrrp Zo^tas IfrifaaTO r^v poiff Gnbe) ffwatv4<rairros 8^ koI tov w\ifp(Sh 

Oeiav, Kol i^ e^oKlas riap Altitvuv *lrf(roi/s ftaros, iKirifxirerat 6 rrjs /SouX-^s ^776X01, 

irpo/SdXXerat XJiapdK\rjTos rt^ TOpeKB^t Koi yiverai K€<pa\rj rQv SK<av fierd rbv 

AUovi, § 23. Tar^pa* jrdpra ydp h airr^ iKrladrf rd 

' <SKvrj<rcu. So TEBTtJLLlJLX, Sed 6pard /ra2 dbpara, Op&voi, KvptdTjfret, 

ChriMut, quem jam, piffdxU extra Plerxjma poffiXeiat, Bebrryres, \etTovpyiai, ib. § 43. 
proficuci, vicarwm prceficit Pwradetuvn, ^ tQp aUivtav (sc ivdbm-vp r^p ddra- 

Scterem ,,, .cui eam emUtit cum officio fup), compare § 4, Soter being a col- 

alque comitatu cocBtaneorum angelorum. lective impersonation of the entire 

16. 8ee alflo Thxodobjbt, ffcar. Fdb. 1. Pleroma. 
7. p. 299. Ed. Scbultze. • Oe&rrrres is a word interpolated by 

* Jesus or Soter was alflo called tbe tbeValentinian0,arf a^oiX^ouo^c, Theo- 

Paraclete in tbe sense of Advocate, or dobbt adda ; sometimes at least Valxn- 

oneactingastberepresentativeof others. TINUS "ezoogitaTit Scriptnraa ad ma- 

So tbe Didasc. Or. 24 : Tbp TIapdK\rtrop teriem." Tsbt. PrcBecr. Hwr. cf. n. 4. 
cH drrb 0()d\epri»ov rbp *Jrt<roOp \iyovfftM, ' Tbe MSS. have Pairii; cf. tbe Gr. 



auTffv juLera twv ^fiXiKiwriiv avroS rSov 'AyyeXwi/. T^ ^^ GfaLLa 
'Axa/Aa)0 ivrpaTreta-av avrov Xiyovcri wpSrrov [xev ^KaXvjULua '^-^s&i.w^ 
eiriOicrdai Si* aiSwy fjieriireiTa Se iSovcrav avrov (rvv okff rj 
M. 22. ^Kapiro(f>opia avrovy irpoa-SpafJieTv avrw, Svvafiiv yka/Sova-av ck 
t5? erriipavela^ avrov' KOKeTvov /jLop(f>Z<rai avriiv ^juL6p(fH&<riv 
rhv Kara yvZcriv, Kal taa-iv rZv iraOS)v Tcot^craa^Oai avrrii' 
ywpta-avra ^ avra aiJr??, ^firj afieXiia-avra Se avrHv, ov yap 
^v Svvara acfHzvta-Ofjvai, i>9 ra ^t?^ irporipa^, Sta ro cKTtKa 

dominationes. Mittitur autem ad eam oum coaetaneis suls An- 
gelis. Hanc autem Achamoth reveritam eum dicunt primo 
quidem coopertionem imposuisse propter reverentiam: deinde 
autem cum vidisset eum cum universa fructificatione sua» accur- 
risse ei, virtute accepta de visu ejus. Et 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 

^ Angelfl were the male seed, the 
initi&ted were the f emale seed of Sophia, 
henceforth to be united in the final 
diro/tardtrrcurtf. The DtdoK, Or. sayn, 
rd fih d^^ucik dyyeXuciL KoKodfft, rd 
OijKvKh 8* iavrods rb Sio^pov nvtvfJM, ... 
t4 oft' dp/^(/cd fJLerii toO \6yov <rvi^€(rrdKrf, 
rd 0Tf\vKiL Si iiraar8pia04vTa hoyhai ro<t 
iiyyiKott KoX elt t6 r^^JffxafjM xoaptl, § 2T. 

* *\hovca 8k a&ri» if Zo0/a, 6fjMtop rtp 
iraraXcir6irrc airr^ ^urrl iyp^fuffeif, koX 
wpooilipafJLePf koX ^aXXc(£<raro, koX wpoff' 
€Kirrfff€»' Toifs W dfi^at dyyi\ovt roift 
ffihf atrQ iKX€fupdirrat deaaafUinff KaTjj^ 
8iff&ff, KoX KdKvfifjLa iriOeTO' dcd to^tov 
ToO fiwrrrfplov 6 IlavXos «ccXci^c rdt ywaZ- 
xat ^iopcuf i^ovffUuf irl r^t «rc^aX^t dcd 
Toi>s 'AyyiKovt. i6. § 44. Tbbtullia» 
says, " Adyentn pompatico ejuB concnsaa 
Achamoth, protinus velamentum sibi 
obduxit, ex officio primo venerationis 
et verecundiiB." 

* Kapro^pla, emanation of ezoellen- 
des derived firom all the .^ns, as the 
drdvBuffJM of the entire Pleroma. So 
Tbbtullian has, ConUmplalur €um 
fnutif^nm 9ugff€tHtm. 

^ The reader may refer back to § 7, 
where it is said that Ohrist formed her 
in her own essence r-g Iblqk 9vpdfi€i, KaT* 
oiwiaM only, but not «ard yvlaaw, Soter 
or the Paraclete now confers the forma- 
tion «rard ypwa», £^i)t oiV 6 Zbrr^p 
iru^pei aMpr (forte a&r^Q) fjubp^MaiM t^w 
KaTd yvGHTUf koX Uurw tQ» raSQy, dc(|at 
dirA rar^t d^cwjrow rd iy rKTfpt&fJMTt, 
Kal rd /i^x^ a^ifs. Didase. Or. § 45. 
HiPPOLTTUS seems to refer this more 
perfect fs6p<f>iaais to the previous mission 
of Christ. 

^ fjAf dfjxKifaarra. " Susceptam ille 
confirmat atque conformat agnitione 
jam, et ab omnibus injuriis passionis ez- 
pumicat, non eadem negligentia in ex- 
terminium discretis, quiB acciderat in 
casibus matris." Tert. tidv. Val. 16^ 
'Arom/fffas 8i rd ird^i; Tift rerowBvlas, 
airr^ fjkkw draSif KaT€ffK€6aff€9, rd rddrf 
di iicucpbfas iipiSKa^' Kal oCx (Sffr^p Tijt 
Mop 6t€<f>oprff0jf, dXX* e^t oMop ih^y^ 
airrd re koX Tift t^vripat 8ta0iff€us. 
JHdate. Or. 45. 

• See Note «, p. 35. 

' r^t rporipas, 2o0/at sc., or, aa 



"l^iLa ^^^ *"^ ^SvvaTCL etvai* aSX airoKplvavTa ^'xwp^Grei tov fx^^^» 
MAss.i.w.g. ^f^^l (j-jjy^eai Kai Tr^^ai, koI i^ afrwfAciTOV irdQov^ eh ^ ao'«S- 

fiaTOv Trfv vXfjv juLerafiaXeiv avTa* eW ovto)^ hriTfiSetoTvrra koi o- 24. 
(j^va-tv cfnreTTOttjKevat avTOt^, cwrre «V ovyKptfiaTa Koi (rwfiaTa 
cKOeiVy irpo9 to yevetrOai ^Svo ovo-ta^, Ttiv (^avKriv tS>v iraOS>Vy 

prioris, eo quod jam habilia et possibilia essent; sed segregantem 
separatim commiscuisso et coagulasse, et de incorporali passione 
in incorporalem materiam transtulisse eas : et sic aptabilitatem 
et naturam fecisse in eis, ut in congregationes et corpora veni- 
rent, uti fierent dusB substantiae, una quidem mala ex passionibus, 

sbe W&8 alio called, r^s (hfia Zotptas, 
Achamoth being ^ Kdrta and Sevripa 

^ As haying a viHual existence. 
Tebtullian sayB, " eo quod jam habi- 
tum et robur oontraxiBsent." 17. 

' For x^P^^*' '''^^ which is mani- 
festly a corrupt reading, Billius pro- 
poees simply X"P^h ^^ G&abe x^P^* 
aifrijit. x^f^h ^^'''^ ^ °^ improbable 
reading. Tebtullian has, AtqM Ua 
masaalUer mdidata dffixit teortim «n mo- 
taiee eorporaiem paraXmram. 

' Aadtfimroif va retained for tbe reasons 
given by Gbabb, to whose note the 
reader is refeired ; he quotes here from 
the Didate, Or,, Jlptarov oiV i^ ddrwfidrov 
vdSout Kol avftficPfiK&rot eis iur^iULTOv 
T^9 dfXijr airiL fjutripn-\ti99 koX furi^Xt», 
The English equivalent is not inoorportal 
oubttance but unorganized matter, which 
is the meaning of the passage quoted by 
Gbabb from the PhUoeophumena of 
HiFFOLTTUS, in speaking of the opinion 
of Plato respecting matter, t, HKdru' 
vot, ' kaxvP^Turrop yb^ ai/r^ (r^ vXijir) 
odaa» KoX Awou», wpoffXa^ovaav axhf^f^ 
KoX Toi&nfras ycifMai. aQfia, (p. ai, ed. 
Miller), and the author immediately 
before had described this {fXrf as the 
rude subjective material out of which 
the elements and earthly bodies were 
formed, vXip Si r^v ToaoM inroKeifiimiv, 
Tfv KoX he^afUvTj^ koX riO-fyn^ KdKeT, i^ ^s, 
^iaKoafiiiOtCaris yeviaOai r& riaaapa oroi- 

Xeiay i^ Cjw a-wiarrfKep 6 KhafJMt irvpbs, 
dipot, T^s, vHarot, i^ ^ KoX rd dXXa 
trdyra ovyKpLfULra KoXoifuva, ^d re koX 
^vrik awearrfKivai^ p. 10, ed. Miller, 
Ibekaus uses the same philosophical 
term in this passage, tSare elt avyKplfiara 
KoX atbfiara ikdeiv, Further that this is 
the meaning of daiifjLarov is evident from 
tbe words of the JHdate, Or. § 47, 
datiifJMrov ^ koI rabrifv iv dpx^ abdaae- 
rat, rb <f>daKew dSparov* oihe ydp dM0pii^ 
rip Ti^ fiyfdiiru 6vrt d6parot ^, oirre rf 
(....) ihifjuovpyei ydp' dXX& rh ipuop^ 
KoX dMelBeov koX djrxiffJ^Turrov a&r^ iSdi 
xiotiie^iiivrfaev, DlOG.LAEBTiU8,m. 86, 
records Plato*s opinion in very simihur 
termSy etyai 8^ n^ ^Tfv daxtf^dTtaTov 
KoX AweipoVf i^ ^t ylveaBtu rd avyKplfiara, 
The Grerman language ezpreBses the 
meaning with greater aocuracy than our 
owuy e. g. Baub, as quotedby gkriEBXir, 
<'I>a8 unkorperliche Leidengingin eine 
unkorperliche Materie ttber ; diese ver- 
dichtete sich in Korper, und es enstan- 
den zwei Substanzen eine bose aus dem 
Leiden, und eine Leidens fahige aus der 
Sehnsucht. Dies bowirkte die bildende 
Macht des Soter." Chr.^Gnos, p. 134. 

* HiPPOLTTUS says that these rd&ii 
were hypostatised as substanoe, but heex- 
presses himself in such a way as to shew 
that the idea in his mind was not that 
of the creation of matter, but of certain 
moral qualities supposed by the Gnostics 
to have a substantive ezistenoe. He 


T^v re T?? iin<rrpo<^ni ifnraOn' icai Sia tovto Svvifiei tov ^l^f^l" 
^(OTripa ' SeSfijuiiovpytjKevai (jyatrKova-i* Ti;v re ^AyajUiwd ckto^ ^^^^^^-^ 
iradovg yevo/JievfiVy Ka\ ^ avWa^ovcrav tjJ" X^P^ '"'^*' ^" ciVT(p 
M. M. ipwTiov T1JV detopiavy TOVTeari tZv 'A^yycXwv tZv /a€t avTOv^ 
Kai ^ iyKKra^a-aaav avTov^y KeKvtiKevai Kapirovg KaTa tijv etKova 
SiSaa-Kovat, KwjjuLa irvevfiaTiKov Kaff ofAomatv yeyovoTm 
[yeyovo^j tSov Sopvcj^opwv tov Zorr^pof. 

9» TpiZv ovv fiSrj ToiroDv vTroKeijjiivtev KaT avTOV^f tov 
fiev iK Tov ira6ov9y o ^v vXrj* tov Se e/c t?9 ^ iiriarpoiptj^y o 

altera autem ooQyersionis passibilis: et propter hoo virtute 
Salvatorem fabricasse dicunt. Hanc autem Achamoth extra 
passionem factam concepisse de gratulatione eorum, qusd oum eo 
Bunt luminum visionem, id est, Angelorum qui erant cum eo, et 
delectatam in conspectu [conceptu] eorum peperisse fructus 
secundum illius imaginem docent, partum spiritalem seoundum 
similitudinem faotum satellitum Salvatoris. 

9« Tria igitur hsec cum subsistant secundum eos, unum qui- 
dem ex passione, quod erat materia, alterum vero de conversione, 

flays that ihe Tddrj of Achamoth having fcuia, nmvlque contemplatume ipia an- 

been Beparated from her by Soter, iTrolrj- gdicorum luminum, ut ita dixerim, 

o-cy airrik inroffrdTat oialas, koI t6p /ibr auhfenMntata,(pudet,aedalilere3^primere 

^ftoif ^vxupf^^ ixolija-ew iwiOvfdaif, Tijy non est,) quodammodo svbttruit intra et 

S^ X&mpf {i>uKrlif, rrjp Si dxoplcuf SaxtJt&- ip»a in lUos, et conceptu statim intumuit 

9w, Tijy Si hrvrrpo^w koX Shjfftv koI epirUali. Adv, Val. 17. Afterwardfl, 

iKereiay, dSdr (f. 1. itorijv) koX iierdvoiaM alfio, iREyiEUS seems to decide the ques- 

KoX h(nfaiitM ^vxur^ oitalai, ifris icaXctrcu tion when he says, § 10 : rb di K&if/*^ 

Je|«l. Philos. VI. 32. The oonsolidation t^ Mirrpbs airris (aAruv) r^f 'Axa/i^, 

of matter was the subsequent work of 6 «rard rijy Beofplay twv T€pl rbv ZwTrjpa 

the Demiurge. See page 43. dyyi\<ay djreK&ifaey k. r. X., where the 

^ MTffuovpyriKiyat, intransitiyely in aOXKrf^f/is was clearlj said to be /card Tijy 

the sense of iprfd^eaOai, Beuplay. 

■ avXKa^Oaay. Grabe, Mabsuet, • lyxiaaiiaaaa», LXX. Oen. xxx. 38, 

and Stieben agree in allowing no other 39, t»a iyKtaaifauai rd irp6/3ara elt roi)s 

foroe to thifl word in connezion with ^dfiiovs. 

rify 0€<aptaM, than visu apprehendentem, * iTurrpo^yrjs rendered here by con- 

the word KtKvrfKiyai notwithstanding. versione, ia afberwardB ezpressed by 

But Tebtullian giyes an aknost con- impetu. II. lii. Facta eet exinde trinitas 

temporaneouB interpretation, which generum, ex trinitate cauaarum. XJnum 

would fiz upon av^a^ovaa its more materiale, quod ex pamorie; aUud ani- 

prdinary meaning: Abhiru: Achamoth.,, male, quod ex conversione; tertium spiri- 

in opera majora frugeecit. Prce gaudio tale, quod ex imaginatione. Tbbt. adv, 

enim tanii ex infeUcitate tuccestue concale- Val. 1 7. 


"rli*^ ^^ '^^ "vl^vX^^fo"' ToS Se o cLTreKVfiaey Toxrreain to Tveu/ULCtriKOPj 

ouT(»9 eTpaiTfi €7ri Ttjv fjLopqxAaiv airrcop, AAAa to fiev Tveufia^ 

N. iL L L TiKov fitj oecvprjiTuai avTfj \avTfjv\ fiop^pwtraiy eireiotj ofioovaiov 
vTTrip^j^ev avT^' T€Tpa<l>dai Se hr] Tfjv /jLoptpwriv t?9 yevofievfft 
eK T^j e7ri(rTpo(pfJ9 avTfj^ '^vxjLKfj^ ovcrlag^ ^irpo^aXeiv t€ tol 
vapa Tov ^SMTfjpof fiaOrifiaTa. Ka< irpSyrov fiefiop^pwKcvai 
avTfjv €K Tfjf y^v^iKfJ9 ovcrlag Xeyovtri tov JIaT€pa koi ^aertXea 
TavTooVy tS>v t€ of/Loovcitov avTtSy TOVT€<rTi tZv y^v^iKwVy a 
Sfj ^Se^ia KoXovcriy Kai tZv €K tov iraOov^ Kai Ttj^ vXfjs, & Srf 
api(TT€pa K(iKov(ri* iravTa yap to, k^t fy*^- f^erl avTov 
(pd(rKOV(ri fjL€fjLop(p(i>K€vaii XcXjySoTwy Kivovfi€vov vnro t^? M17- 
Tpo^' oOev Ka\ ^^rrrponraTOpay K(ii^ AiraTOpOy Ka\ ArifjLiovpyov o!^ 
avToVy Ka\ HaTepa KaXovGrr tS>v fiev Se^iZv TraTepa XiyovTe^ 
avTov^ TOVT€(rTi Twv y^v^tKwv tZv Se api(rT€pS>Vy TOVTe^m tZv 
v\iKS>Vi Sfjfiiovpyov^ (rvfiir(xvT(ov Se /Sa^riXea, T^fivyap^EvOvfirj^rtv 
TavTfiv /3ov\ri0ei(rav ei^ Ttfiriv tS>v A.i(ov(ov Ta wavTa irotiiaatf 
eiKovag Xiyov^rt treirotriKevai avTS>Vy "^/iaXXoi/ ^e toi^ ^Eiorrripa SC 

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, quae facta erat 
de oonversione 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 quse ex passione et ex materia, quas sinistras 
dicunt. Ea enim qu® post eum sunt, eum dicunt formasse 
latenter motum a matre sua. Unde et Metropatorem, et 
Apatorem, et Demiurgum eum, et Patrem vocant : dextronim 
quidem Patrem dicentes eum, id est, Psychicorum; sinistrorum 
voro, id est, Hylicorum, Demiurgum: omnium autem Regem. 
Hanc enim Enthymesin volentem in iEonum honorem omnia 
facere, imagines dicunt fecisse ipsorum, magis autem Salvatorem 

* Ut icUka hcce formaUo wm estei » ftriTpinrdTopa because AchMHoth, 

tanium Kar' o^lop ted et xard 71WV, from whom he einan«ted, WM the Bole 

tai eupra formaiio mairie Achamoth dif- eause of his being ; dwdropa becanfle he 

tingu^>aiur, Gbabr. proceeded from no other <nJfV70f. 

■ Corapare note 4, p. 40, and 3, p. 43. * jiSXKow a^ . . . The Valentinian 


avrf^' fcai avriiv l^L eain-^v] /u€v 'ei' eUopi rov aoparov Harpo? ^S^hl^t 
TerrfpfiKeuat firi yipcMTKO/ukeUfiv xnro tov Oijfnovpyov tovtov oe___ 
Tov fxovoyepovg vlov, twv Se Xoivwv Aiwvtov tov^ viro tovtwv 
^TOvTOv^ yeyovoTa^ ^Ap-xayyiXovi tc koi ^AyyeXov^. TlaTepa 
ovv Ka\ Qeov Xeyovartv avTov yey ovevat twv cKTog tov TrXtjpto-' 
fiaTog, 'jrotfiTrfv ovTa iravTdov "vfrvj^t/cSi^ rc Kai vXtKZv Sia-^ 
KpivavTa yap Tag Svo ovarta^ a-vyKe^vjiiiva^y KOt e^ aa^iajULaTODv 
'^awfiaTOTTotiia-avTa, SeSrijuLtovpyviKevat ra re ovpavta koi 
Ta yiitva, Koi yeyovevat vXtKcov Ka) yl^vxjtKZv, ^Se^tmv koi 
aptoTepmv SfijuLiovpyov, KOv<f>(av Kot /Sapetav, ava><f>€pZv Kot 

per ipsam. Et ipsam quidem in imagine invisibilis Patris 
oonseryasse incognitam a Demiurgo. Hunc autem unigeniti 
Filii: reliquorum vero iEonum 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 
qua9 sunt coelestia et terrena, et factum Hylicorum et Psychi- 
corum, dextrorum et sinistrorum fabricatorem, levium et gravium, 

Saviour being an aggregation of all the ^onas exprimermt. Aa Baub expresses 

.^nic perfections, the images of them it : " Die EnthjmesiB habe sich onter 

were reproduced by the Bpiritual concep- dem Bilde des unsichtbaren V atera, so* 

tion of Achamoth beholding the glory fem sie das Nachbild desselben war, 

of ZurHfp, The reader will not fail to verborgengehalten." Chr. Oncsu, p. 145. 
observe that every Bucoesedye develop- ' The supposed moral tendencies 

ment is the reflex of a more divine of matter having been developed by 

antecedent. Enthymesis, the grosser substance now 

* Uniiu auhtUuUice qwd Or^Fce ifiow^ owed its being to Demiurge. Tbktul- 

^MT dicitw. BuFFiN. See my Hiat. and liak follows closely the aooount of 

Theol. of the Creeda, p. 334, &g. Ibenaub : £x incorporalUm» corpora 

^ hf eMpi, Achamoth now formed aUfaxUf gravia, levia, auUimantia, aique 

card yvwrv, was without the Pleroma vergenJtia, codestia atque terrena ; twm 

as the image of Propator, Demiui^gus as vj^m codorum 8eptemplicenh tcenam, tolio 

that of Monogenes or Nus^ and in the deauper suo Jixit ; unde et SabbcUum 

world the angels his creatiouwere as dictvm est, ab hebdomade eedis tuof, ei 

the likeness of the other JSons of the Ogdoas mater Achamoth, ab arffumeiUo 

Pleroma. Qui per iUam rit operatus, ut Ogdoadie primiffenitalie. 20, 
ipaam quidem imaginem Pairie invisibilie ' Eai rpuroif irdarrorw TrpopdKKerat 

et ineoffniti daret, incognUam ecilicet et eUSwa rod rarp6s Oebv di* oS hrolriffev t^ 

invieibilem Dem»urgo, eundem auiem oCpoMdp koX H;r 7^, rowriari rbi, odpdifM 

Demiurgum NoGv fiUum ^geret, Arch- Koi r& hrtyeia, r& de|t4 koI r& dpurrepd. 

angeli vero, J>e7niurgi opu$, rdiqme Didaae. Or. § 47. 



cS'l L 9* f^^TW^f^epSv ' eirra yap [Z. «caJj ovpavov^ KaretrKevaKivati tSv er- 
MA88.i.T.a. j^^ ^^^ Avf/jLiovpyov etvai Xiyova-r Kal Sta tovto ^e/SSofiaSa 
KoKova-iv avTOVy r^y Se firrrepa Trjv ^A^^afXiaO ^ Oy SoaSa^ 
aTToarw^ova-av tov apiO^ov tov [t??] apyeyovovy Ka\ Trpo T^g 
r-JTjOWTi;?] Tov irXfipdfiaTog ^OySoaSof, Touy Se eTrra ovpavov^ 
ovK frf.ov/cj etvai ^votrrovg [f.L voepov^^ (paartv ^AyyeXov^ Se 

Bureum advolantium, et deorsum devergentium : septem quoque 
coelos fecisse, super quos Demiurgum esse dicunt. Et propter 
hoo Hebdomadam vocant eum, matrem autem Achamoth Og- 
doada, servantem numerum primogenitae et primarise Pleromatis 
Ogdoadis. Septem autem coelos, quos intellectuales esse dicunt, 

^ The Valentinlan notion of the 
BGTen beavens \a referribleto the Jewish 
Cabbala, which in ita origin coneiflted 
of myths reoeived by the Jews from 
Babylon and the East, rather than of 
fitbles of their own invention. So in 
thifl instance, theee Beren heavens of 
the Gabbala have their oonnterpart in 
the seyen AmBhaapands of ZOToaster. 
In the Book *pDT\ pCJf cap. PSC^ 
nini( tit. Kmn th^, it is said 

n D^B^pD DH nisrtpn nioSiyn 
njnp^n pKn ini»^ iv no noo^ 
pne^ ms^ KvtD^i yvotcn K\n ^nn 

•U) D»B^pD D^tDB^ "TheholyworldB 
are in circles, the one beneath the 
other, unto the navel of the earth 
called 73n which ib in the oentre, and 
it is true that Beven heavenB encompaBB 
them.** The seven heavenB^ however, of 
Valentikub, were more true to their 
Eastem origin, for they were defined 
neither by locality nor shape, but were 
rather angelical exceUencies, such as 
Ormuzd and his six subordinate Am- 
BhaspandB. ThuB the heayens were 
wo€pol, dyyAovf di ai>roiH {nrori&eirreu, 
So also the Paradise above the third of 
these heavenB they called rh-apTw Ayye- 
Xor, where Adam at first was placed, 
and from whence he deriyed certain 
qualitieB of the bouI. This may be the 
proper place to remark, that in the 

Cabbalifltic Book Zohar, Paradise is 
aaid to have been among these Beven 
worldB py )3 in^^^ni alBo that Adam 
when ejected from PandiBe had his 
dwelling in the first iuBtance upon the 
lowermoBt earth, a region of darkneBS 
and diBcomfort XmC\r\ DTK BnM«r31 

winnnn p»!? nn"pn yrh^ \iiV po 
'yy\ nnn tm w yr\n Dipo Kine^ 

and afterwards nused to the Becond, 

caUed Adamah. nn"pn in^yo n^ni 

rhvch ntDDD n^^B^.nsiB^ nonsn ^ 

Xm \yo D^n^K ^"^ inpfte^i low^ 

ibid. .noiKn n» nny? 

^ ipdondJia, AstheheayensareangelB 
in the Valentinian scheme, bo the term 
Hebdomas was appUed indifl^ntly to 
Demiui^ and the mode, scaroely the 
region, of his Bubeistence. Thus HiF* 
POLTTUB says, i<m 8^ irvpia^ ^ ^uo-uc^ 
o^lOf icaXccrai d^ «oi rSrot inr' a&rQw 
Kol ip9ofJudiS, KoX iraKeubi rCw iiftepuw, Kot 
6<ra roiaOra \iyoviri v€pl ro&rw, raOra 
6&at roO ^fnrxjiKoO 5p ^riaa' thai roO 
K6fffu>v hffuovpyinf, Tkbt. of.p. 45, n. a. 
* Cf. Tsbtullian'8 yersion, Oodo» 
avtem noiros deptOafU, et ifiUrdum anffcloM 
eoB (codoe) faciurU, naU H Ijwvm DemA' 
urffum aicut et Paradiaum Archangelum 
quartum, quoniam et hunc aupra eodum 
terlium panguwt; ex ciffitf viriute tumr- 
eerit Adam diveraatut ilUe imter nube- 
eulaa, Ssc, 10. 


avT0V9 tnrfyrlQevraiy Ka\ tov Sfifiiovpyov Se tca\ avrov ayyeXov ^^l^^S' 

e** » / f * ^ TT '* f ^ * ♦ ^ MASS.I.'v.ii. 
€0) eoi/coTa* «9 Kai tov llapao€i(rov virep TpiTOV ovpavov 

M. 2«. ovra, TerapTOv '^AyyeXov Xiyovari Svvd/JLci vtrap^civ, Ka\ airo 
TovTOv Ti €i\fj<f>€vai Tov *A5a/i StaTeTpifpoTa ev avrw, Taf/ra 

o. 96. Se Tov Sfifiiovpyov (paa-Kova-iv a(f) eavTOv /jlcv * wrja-dai /caTa- 
(TKevd^eiVy ireiroifiKcvai S avTa t^9 A^^^afiliO TrpofiaWovarir 
ovpavov TreTTOifiKcvai firj eiSoTa tov ovpavov* Ka\ dvdpwTrov 
w€7r\aK€vaty fiii elSoTa tov dvOptoTrov y^v T€ ScSef^^ivai, fiii 
€Tri(jTdfjL€vov Tiiv ytjv Kai cTTi ir avTwv oJ/to)? Xiyova^iv 
^iyvofiKcvai avTwv Tay iSca^ tSv iiroUi, koi avTfiv Tfiv fifiTcpa* 
avTOv Se fiovov mia-Oai Trdvra etvai. AiTiav 5* avTW yeyovivai 
Tfiv fifpripa T?^ ol^a^eta^ TavTfi^ (paa^Kova^iVy Tfiv ovT(a /SovXfi" 
detarav Trpoayayeiv avToVy K€(pa\iiv fiev koi dpyjiv t?? ISia^ 
ovala^, Kvptov Se tJ? 0X179 irpayfxaTelag» ^TavTfiv Se Tfiv 

Angelos autem eoB tradunt et Demiurgum et ipsum angelum, 
Deo autem simOem, quemadmodum et Paradisum supra tertium 
'Coelum existentem virtutem Arckangelum quartum diount esse, 
et ab hoc aliquid accepisse Adam conversivtum in eo. Haeo 
autem Demiurgum dicunt a semetipso quidem putasse in totum 
fabricasse; 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 onmia esse. Causam autem 
ei fuisse matrem ejus talis ^operationis dicunt, quse sic voluerit 
producere eum : caput quidem et initium suse substantise, 

* "AySptoTos yoOp Iffriy kv dM0p(Jlnr(fi Or, OiJ/c tfip<acK€v t^p di' a&rov ivepyou' 

^i;x*ir6f h x^^^t o^ f^P^^ M^poh ^^^& ^o'» ol6fi€vos IH^ 9wdfi€i ififuovpyew, 

SKip 5\os (TwCop dfi^(p Swdfui 6€oO, ^iK^pybs ^p ^iVci. § 49. 

60ep h tQ vapaJStlfftfi tQ T€r6^(^ oiipajn} ' ra^jpf Hk t^v firiTipa, Achamoth 

8rffuovpy€tTat, iK€i yiip xoXk^ ffiip^ o^k by these namea muHt be understood to 

dya/3a^«y dXX' ifv r^ ^^V ^^^? <^<"' have an intermediate position between 

<rdLp$ if {/\iK^, Did, Or. § 51. the dirine prototypal idea and creation : 

' HiPPOLTTUS similarly, fjuapia 8i, she waa the reflcx of the one, and 

^Prfffly, iorhf if d^apus rov SrifuovpyoO, therefore d^pevdOrjXvs, she was the 

fuapbs ydp rjv xal Avovs, Kal iv6fu^€P pattem to be realized in the latter, 

ai^ris drifuovpyetv rbv K6fffu)v, dyvoQv 6ti and thercfore was named y^ Kal *Ie/>ot;- 

vdvra if aotpla, if firfriip rj iySods, ivep- ffoKijtA. 

7«? oi>r^ rpbs rifv Krlatv roO K6<Tfu>v oitK * The tranfllator had in his copy 

ei86ri. PkUoB, vi. 54, and the JHdofC. rotifaeus, but cf. (i^^ac just before. 


^i^htS! ^^n^^pa Ka\ ^OySoaSa KaXovaif Koi ^(fHav^ koi TfjVf kqI 

MA88.I. V.3. *l^pQ^fjra\}iiJi^^ /cai ayiov Tlvevfiay koi JS^vpiov apa-eviKZ^. "E^^^eiv 

S€ Tov Tjjf jui^aroTfjTOf TOTTOv avTyjVy Koi eTvat vTrepavo} fiev tov 

Aijjuuovpyov, viroKaTto Se ^ l^w tov TlXripdjuLaTO^ f^XP^ 


lO. 'E^el ovv Trjv vXiK^v ovtriav €K TpiS>v iraOSfv 
(rvfrTfjvai \iyov<ri, (pofiov t€, koi ^XJtti;?, koi airopiag' €k fiev 
Tov (fyofiov Kai r^y €Tri<rTpo<f}^9 tcl ylfV)(iKa t^v (rvaraaiv 
€i\rj(f)€var €k fiev Ttjg €Trt(rTpo(f)^9 tov Arj/tiiovpyov fiovXovTai 
T^v yivetrtv e<rj(i;/cevai, €k Se tov (f>6fiov Triv Xoiiriiv irarrav 
'^v^iKfiv vTro^rracriv, w "^vj^ag aXoyoov ^<oa>v, Kai. Bfipioav^ Ka\ 
avdpiOTrfov, Ata tovto aTOVWTepov airrov virap-j^ovTa irpog to m, 
ytvcia-Keiv Ttva irvev^aTtKa, ^avTOV v€vofitK€vai ^ovov etvai 

dominum autem universse operationis. Hanc autem Matrem et 
Ogdoadem vocant, et Sophiam, et Terram, ot Hierusalem, et 
Spiritum sanctum, et Dominum masculiniter. Habere autem 
medietatis locum eam, et esse quidem super Demiurgum, subtus 
autem sive extra Pleroma usque ad finem. 

10. Quoniam quidem materialem substantiam ex tribus 
passionibus constare dicunt, timore, et tristitia, et aporia, de 
timore quidem et de convendone 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 prseseire quas sunt spiritalia, et se putasse solum 

^ But in ihe end AchAmoth regains vpdcffti ^ ipfyd^erai o^k otSep, ' Ay vooOi^ti 

the Pleroma, § ii. di aiVr^ 8ti di woi&, ij «ro^ Mjpyrfae 

' Xi^i^f rendered hore bj tristitia, is wdanra koI ^Urxyire, koI ^Ktknfi kwepfyoif 

afterwardB expreesed bj UBdAum,, n. lii. <nfl, airrht tfero d^' iavroO iroiw r^ 

HiFFOLTTUS enumerates a fourfold Krlaip rov KbapMv' Hitp ifp^aTo X^eir* 

passion, cd^v aMfP h^ vd0€ffi roct vptih 'E^cb 6 $^s, koX tXV ^f^^f dXXot o6k 

TOis Th-pofft, Kal 06/3^ Kal X^ry koX iirrtp, c. 33. 

dwoptqi Kal dei/iffet, The Utter is to be * Grabb would fill oui the tranBla- 

identified with the ^irurrpo^^ of Ibk- tion after the Greek, SubdanUam ut 

SMJJB. aninuu brutorum animalitim, et ferarum, 

* To the passage {rom HlPP. quoted et hominum; but it is not unlikely that 

in note 2, p. 45, the foUowing may be the word ^fn/x^f shonld have been inter- 

added firom a preoeding section, oMhf polated in the Greek. 

tXdep, \4yovffUf, & irifuovpy^ S\iat, dXX' ^ Superiorem i. e. i»^€pw. Shortly 

ivTUf dyout KoX puapbs «rar' a&ro^, koI tI afterwards it is said, that the Coono- 



Oeov, KOt Sia t£v Tlpo(f>riToiv eipviKevcu' iyw Gcoy, irXtjv e^ov ^^/•,*'}J- 
ovSei^, * 'Eic Se t^9 XvTrtj^ Ta wevfiaTiKa T^y Trovrjpia^ «Ji^oo"- ^^^'^'^^ 
Kovat yeyovevar odev tov ^AiafioXov t^v yevea-tv ea-^fiKevai^ 
ov Ka\ ^ Koa^fioKpaTopa /caXot/o"!, Ka\ to, Saiixovia, Kai, tov£ dyye- 
Xov^y Kot iraa^av tviv irvev/jiaTtK^v t?9 irovripla^ vTroaraatv. 

Deum, et per prophetas dixisse, Ego Deus^ et prwter me nemo. ^tg}^'^*^' 
De tristitia autem Bpiritalia malitiae docent facta: unde et 
diabolum genesin habuisse, quem et Cosmocratorem vocant, 
et daemonia, et omnem spiritalem malitiae substantiam. Sed 

crator had cognizance of thiiigs above 
him because he was the spirit of evil ; 
whereas the Demiurge that formed him 
was animal, and therefor^ waii wholly 
ignorant of the spiritual. The reading 
dMiirrepw scarcely conBiats with this 
aflflertion, or with Tebtullian'8 words, 
InvaliduB tpirikUia accedere, ut ae sclum 
ratua concionardur : Ego Deu» et ahaque 
me non ett, Junivs conjectures in^r' 
miarem to be the true reading. May 
not dHxirepw have been written by 
Ibsnaus ? 

^ *Ek TTts ifkiKip o6alas ol¥ icai dta- 
^oXiJC^ irolrjaty 6 Srjfuovpyos raus ^v 
Xous T& ffibfiara. Philot. Vi. 34. our6t 
iffTt Kar* a&roin 6 iffu djfSpotwos 6 ^vx«- 
k6s h T0 ciitfiaTt KaTOiKup ti$ ifXiKt}, 6 
iffT» if\iK6s, ^apT^s, r Aeios ix Tijs Sta- 
fioXtKifs o^las TCfrKaaiUifOH, ibid. 

' The GabbaU refers the origin of 
evil spirita to fire and air, the conetitu- 
ent elements of Demiurge. Dn^in *tp^ 

nnni evn ddi d^S'' riniD^ mtro 

Dmbpi Dnipn nn!? vywy^ p) 

n!?K nniD^ ^aKno D^naiion Dne^ni 
i^iD vh\ m^\o lar» pn «i^ on 

wn t\\y Dn n^m Dnxn ^jrin!? 

D^^^nn n^Kn nniD^n p ^a mhmaih 

Chajim. Meamar. 3. " Their substance is 
of two Bubtle elements, fire and spirit, 
and Bo they fly by reason of their ex- 
ceedingiy subtle and light nature.... 
And devils are oomposed of these two 
elements, but they have » iubtle body 

that cannot be conceived or apprehended 
by mortal Bense. . .but behold they are a 
Bpiritual body, for so are these elementa 
Bpiritual." The Didascal. Or. agreee 
with the statement of Iben^sus, Kal 
iroieT iK tQv i)\tKG>v, ro fikv iK Xt^n;; oixn- 
Q8es, ktI^w rvcv/uirucd r^ rovriplas 
Tpos d ^ vdKri iifup, § 48. 

' KocfMKpdTopa, A term applied 
by S. Paul to the " nilers of the dark- 
ness of this world," Ephes. vi. 12, i.e. 
to the heathen and Jewish persecutors 
of Christ'8 Church ; but transferred by 
Yalentinus to his fandlul system. It 
was a term welJ known in Babbinical 
commentaries, meaning "an universal 
Monarch,"-11D-ipiDTip i:W i?D ^3. 
In the CabbaliBtic Treatise nSI Klpn. 
§ i8y it is applied to the Angel of Death ; 
/n that hour the Lord caUed the Angel 
of Deaih, and said unto him, Although 
I have conetituted ihee a Monarch {Co»- 
mjoeraior) among other creatures, &c. 

hv iitanp^OT^p nniK m^ew ^b'W 

nm^n. It should be observed that 
S. John in speaking of Satan as 6 ^- 
X<^ Tov KbcfJMV TO&rov, John xii. 31, 
translates literally a denomination of 
Satan that had become familiar among 
the Jews since the Babylonian Captivity, 
viz. D^^y T^ *^. KoafioKpdTtap is the 
equivalent for this Hebrew term, and 
being expressed in Hebrew characters, 
re-entered the Rabbinical demonology, 
firom whence no doubt the Gnostic ez- 


oSiLio '•^^^^ '^^^ /*€>' AtiiuLtovpyov vloy t?? ^rprpof avrZv Xiyovcrty 

MA88.LV.4. ^^y ^J KOCflOKpCLTOpa KTltrjUia TOV AfHJLtOVpyoV* Kat TOV JUL€P0,i7, 

KotrfiOKpoTopa ytvdcrKetv tol vTrcp avTOVy Sti ^irvevfia ^irvev^ 
fiaTtKo] €(TT4 T^j iTovfjpla^* Tov Sc AfijULtovpyov ayvoetVy Stc 
y^vf^tKCL virap-xovTa» OtKetv Se t^v MtjT^pa avTcov e«9 tov 
inrepovpavtov tottov, TovTea^Ttv ev Tfj fiearoTfiTt' tov AfijuLtovp- 
yov Se ei^ tov ^inrepovpavtov [iirovpavtov^ TOVTearTtv ev Ty 
i^SofiaSv Tov Se iravTOKpaTopa [KoarfiOKpaTOpa^ ev t«j5 Ka6^ 
ifiag Koar/uLcp. 'Eic ^e Tfjg eKTrX^^eia^ KOt Tfj9 afifjyavta^ fZ. airo» 
/Maf T C09 eK Tov aa^fjfJLOTipov tol atafiaTtKay Kaddo^ irpoeiirafieVy 
Tov KocTfiov (TTOtj^eta yey ovevar Tfjv [l, yfjvj fiev KaTo, t?? €k- 
xX^^eeof CTTactVj vSwp Se xaTa tjJi/ tov (f^ofiov tS>v SaKpvtav 
frf. T<av SaKpvtovl Ktvfja-tv, ^aepa Te KaTa Tfjv Xvirfj^ Trij^tv to 

Demiurgum quidem psyohicum filium matris Buae dicunt, Cosmo* 
cratorem vero creaturam Demiurgi : et Cosmocratorem quidem 
intelligere ea quse Bunt eupra eum, quoniam sit spiritalis malitia; 
Demiurgum vero ignorare, cum eit animalis. Habitare [autem] 
matrem quidem ipsorum in eo qui sit ccelestis [/. supercoelestis] 
locus, hoc est in medietate ; Demiurgum vero in eo qui sit in 
ocelo locus, hoc est hebdomade : Cosmocratorem vero in eo qui 
sit secundum nos mundo. De expavescentia vero et aporia, 
quasi de vesaniori, corporalia, quemadmodum praediximus, mundi 
elementa facta esse: terram vero secundum expavescentias 
statum, aquam vero secundum timoris motum, aerem vero secun- 
dum materias [^moestitiae] fixionem: ignem vero omnibus iis inesse 

^ Lege onmino, TwevfjMTUcd, compare distinction is expreBsed by the trana- 

£plLyi. X 3. Tebtuluan says, MundiU- lator ; the superior grade be renden by 

nentem appdlarU, et tuperiorum magia cadntis, or more probably, by supercoB- 

gnarum defendunt, ui tpirUalem natura, leatit ; tbe inferior by qui ait in cah 

quam Demiurgum ui animalem, locut; the one is keavenly or tuper- 

' inrtpovpdyioPf hrovpdinm ia pro- cdeelial, the other in heaven, Suheti, 

posed as a preferable reading, and for says Tebtullian of the Demiurge, in 

the foUowing reasons. The habUat of Kebdomade sua ; and Metaiur tnedietatem 

Achamoth waa without the Pleroma, Achamothf JUium calcans, 

but above the seven heayenB, to which > Compare the Did. Or, § 48, 'Ey di 

the term inrepovpdMios applies ; but the rois rptal oroixdois r6 xvp iwatofp^tTai koX 

Demiurge was of an inferior position. MoirapTai koI ifi^\€^i, Koi inr6 ro^ 

He wafl above (tip iwdina, 9) the seyen twi» i^dirreTai, kuI To&roit hraroBiHiOKCi, 

heayens, though not exterior to them, * Cf. Tebt. Si non d ittum Sophia 

an idea expreoBed by iwovpdMwt, Thii matUtia coUmd, § »3. 


ORIGO. 49 

Se inJp aTra<riv avroi^ €K7r€(f)vK€vai Oavarov koi (pOopav, iy 
Kai T^v ayvoiav toi9 Tpitri iraOeariv €yK€Kpv(f>6ai SiSaarKOvaru mas&Lv.j 
Atifitovpy^a^avra S^ tov Koarfiov^ ^ Tr^iroifiKcvai /cai tov avQpw^ 
irov Tov "^OLKOv* ovK aTTo TavTtjg Sc TfJ9 ^*>pa9 y^^f aXX' airo 
T^ff aopcLTOv ovala^y cnro tov Kc-xy/ticvov koi peva-TOv t^? vXti^ 
XafiovTa' Koi €h tovtov i/tKpva-rja-ai tov y\rv^tKov SioplXpvTau 
KaJ TOVTOv eivat tov KaT etKova Ka\ o/JLomatv ycyovoTa* KaT* 
€iK6va /ticv Tov vXtKOV v7rap)(€tVy irapaTrXiiartov ficv, aXX' oJx 
^ ofioova-tov Tw GecJ* Kaff ofAOttjoartv Sc tov y^vj^tKOV, oO^v Kal 
irv&jfia ^0)5? TJ/v ovartav avTOv etprja-Qat, €k irv€VfiaTtK¥J^ 
o. M. aTToppotas ovaav. ^YaT€pov Sc ir^ptT^Q^ta^dat Xiyova^tv aimS tov 

mortem et corruptelam, quemadmodum et ignorantiam omnlbus 
tribus passionibus inabsconsam docent. Cum fabricasset igitur 
mundum, fecit et hominem choicum, non autem ab hac arida 
terra, sed ab invisibili substantia, et ab effusili et fluida materia 
accipientem: et in hunc insufflasse psychicum definiunt. Et 
hunc esse secundum imaginem et similitudinem factum: secun- 
dum imaginem quidem hylicum esse, proximum quidem, sed non 
ejusdem substantise esse Deo: secundum similitudinem vero 
psychicum, unde et spiritum vitse substantiam ejus dictam, cum 
sit ex spiritali defluitione. Post deinde circumdatam dicunt ei 

* TtxoiifiKivat, Kid t6v B.vdpuyirov, com- de fiuxUi et fusUi rJHS . . . Pigvlai ita 

parethesimilarstatementofthei^^c/. Or. hominem DemiurffuSf et de afflatu tuo 

§ 50 : Aa^dnf x^^ «^*'^ '»"'7* yvh o«J rrjs animat; sic erit et choicua et animalU, 

|i7/?at| dXXd t^ roXu^fpouf, koL irocx^Xtjf ad inuiginem et similitudinem factuM . . . 

ilfXi;f liipoif ^vx^f yetLSij Kal ifXiK^v Imago quidem, ■ckoicus (leputetuTf maieri- 

ireKT^aTo SXoyoVf Kal r^f tuv Brjpluv alis acilicct; et*i non ex nuUeria Demi- 

htLoo^aiov ovrof KaT* eUdva AvBpio- urgus. Similitudo auiem, animaUt; hoc 

wof. '0 8^ KaB* ifiolwriv rV a^ov enim et Demiurgua . . . Intenm camalem 

ToO irffuovpyov, iK€iv6t icrw, 6v eli superficiem pottea aiurU choico auper- 

Toxhav ive<pi^rjff4v re, Kal iviarretpev, teactam, et hanc ease pdliceam tunicam, 

6fioo^i6p Tt avTffi 61* dyyiXb» ivBeit. obnoaiam tensuL Adv. Val. 14. 
Ko^o* fih d6paT6t ioTiy Kal dffiifiaTos, ' The reader will observe this early 

T^ odaiav aOrov ttoV ^^ rpoaeiTev' use of the word 6fiooijaios, the great 

liop^wdh di ^fnfx^ ^oo-o iyivero. Tkr- test of orthodoxy in the Arian age. Of. 

TTLUAK follows Irenaub with his p. 43^.5. Theprimitivemeaningof the 
usual closeneBS : Molitfu enim mun- ' word [m well expressed by our English 

dum Demiurgua ad hominem manut version in the Nicene Creed, Of one 

eemferi, et tubatantiam ei capit non ex aubetanee with. The term was known to 

iata, inquiunt, arida, quam noa unicam philoeophy : so Aristotle says^ 6fiooj5eta 

novimua terram . .. aed ex inviaibili cor- 6i rrdjrra Aarpa : and Pobphtrt, etye 

pore materioB iUiua, acUieet phHoaophicee, 6fMot^tot al tQv j^titjv yf^vxod ijfJLeripats, 

VOL. l. 4 



LiBLLLia ^Sepfianvov 'xtToova' tovto Se to alardfiTov a-apiciov eivai 
MASs.LT.ft. \eyovart. *To oe Kvtifia Tn9 t^nrpo^ avTij^ ^avTcovj TJ75 
'Ax«M«^> o KaTCL T^v Oeoopiav tZv irepX tov ^coT^pa ay- 
yiXcDv atreKVfi^reVy ofioovaiov virap^^^ov tJ f^Wph trvevfxaTiKOVj 
Ka\ avTov fiyvoriK€vai tov Afi/jnovpyov \eyova-r Kai XeXjyfloTft)? 
^ KaTaTedeiadai eh avTOVy fifi eiSoTO^ avTOVy *iva Si* avTOv «9 

dermatinam tunicam : hanc autem sensibilem carnem esse volunt. 
Partum vero matris ipsorum, quse 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 quas ab eo 

^ Toit Tptffhf Aaiafidrois M r^ *ASdkfi 
rh-apTW hrGfZ^rrax rby x^'^^''» ^*'^* ^^P" 
fAarlyovs xt^^S"*** I^idasc. Or. 55. 

' The author now describefl tbe in- 
ftision of that Bpiritiml seed into Man 
by Achamoth, which resuited from her 
conception of the vision of angebi, and 
from her firuition of the light of the Ple- 
roma. The Church was thus evolved; 
ihe counterpart of ihe*EKK\rf<rla of the 
Pleroma. May we not trace in theee 
myths a parody of the Christian doctrine 
that the Church of Christ waa predea- 
tined to glory, in the eteiTial counsels 
of the Father, before the foundation of 
the world was laid? Di^ine graoe was 
called by Valektinus the seed of 
Sophia. The drofi^ola proceeding from 
her was aripfM ifi^iKbp, and ^ iK\oy^, 
and by virtue of it the Church waa to 
be re-united to its angelic origin in the 
final consummation of all things. So 
the Didaae. Or. aayg, d^* ^t (rijt Zo^at 
80.) rd fjuh dfi^iKd ^ 4K\oyij, rd 6i 
0ri\uKd if K\iiais, koI rd fkbf d/S^iicd 
d77cXixd xaXoutf-i, rd ^Xi/ird ik iavrods 
rd dia^por vycv/ia....rd odp dpj^iKd 
furd rov A6yov ffvptffrd\rf, rd Brf\vKd bi 
dropiptaBirra iyoOrai roct dT^Aoct koI 
dt w^iffKofM X<^P^'* ^id roOro if 711H) 
c/t ii^pa furarlOtffOai \iyeTai xal if A^ 
raC^a iKK\rfala elt dyy4\ovs. § 21. Com- 
pare also §§ 39, 40. EUiewhere it is said 

that this spiritual sced was infused into 
the soul of Adam while sleeping. 01 5i 
drro OCfoKcyrUfov, v\aa0ivroi tpoffl rov 
yj/vxiKov (Tufiaroi, ry iK\€Kry yf^vxS otfffy 
h ilTy(fj irreSrjyat vt6 rov \6yov cripfux 
dpj^iKbv, Srrip irruf dTofi^oLa rov dyy€' 
\ucov. § 2. But it was always referred, 
as above, to angelic origin. To <rTipfia 
dTo^f>oia rjy rov d^/kyos Kol dyy€\iKov. 
Ibid. Ai* dyyi\itnf oCy rCjy d^^ioy rd 
ffTipfiara {nrrfpcrelraL, rd els yiyeaty 
Tpo^\rfBivTa inr6 rrjs Zo^at, koj96 fyxo;- 
p€i ylye<r6(u. § 53. Tertullian's ac- 
count may assist the reader in the 
interpretation of Ibenaus : Inerat atUem 
in Achamoth, ex tvbstantia Sophifx matris 
peculitim quoddam seminis apiritalis., . . 
ut cum Demiurgus animam mox de $uo 
afflatu in Adam communicaret, pariter et 
temen illud spiritale quasi per canaletn 
animam (f. 1. animce) derivaretur in 
choicum, atque ita foeturaium in corpore 
materiali, vdut in utero, et cuiultum iUic, 
idoneum inveniretur nucipicndo quando- 
que Sei^moni perfedo. Itaque cum De- 
miurgtis traducem animas sua committit 
tn Adam, latuit homo tpiritalis flatu 
iruertus, et pariter corpori inductus; 
quia non magis semen noverat matris 
Demiurgus, quam ipsam. Hoc semen 
eccletiam dicunt, ecclesia supemce specu- 
lum, et hominis censum. c. 25. 

' The spiritual principle of which 

i. 10. 
GR. I. i. 10. 


Tfiv anr avrov yf^vyffiv (nrapev, Ka\ eU to vXikov tovto arZfjiay lib.i, 
KVO(popfj6€V iv Tovrotf Koi av^ffOeVf €toi/jlov yevfjTai eig viro* ma8s!i.v.6. 
Soyriv Tov ^TeXeiov [Xo7oi/]. ^EXaOev ouv, ij ^acri, tov 
AfffAiovpybv 6 (TvyKaTaa-Trapeh t£ efKpva-rffiaTi avTov vtto 
T^y ^otjyiag TrvevfiaTiKog dvOpcoTroov [avOp^aTro^l appfjTw fadj. 
ovvafiei Kaij Trpovoia. 'Qy yap Tfjv pLfrripa fjyvofjKevai, ovrta 
Kai TO arirepjjLa avTfj9' o Sfj Ka\ avTo eKKXfja-lav eivai Xe- 
yovtriVy avTiTVTrov t^? avw 'E/c/cXjy^r/aj* Ka\ t6t€ ^TovSel eTvai 

M. s& TOi' €v avT0i9 ^^avOpcoTrovli a^iovariv, warTe eyeiv airrov^ Tfjv fiev 
"^vyijv anro tov Afjfiiovpyov, to Se cSofia a-jrb tov ^(^obg, Ka\ 
TO (TapKiKov airo t?? 8X179, tov Se TrvevfiaTiKOv avdpcoirov airb 
T^9 fJLfjTpbs TIJ9 ^A^afliiO. 

0.29. II. ^T^piS>v oSv ovTtoVy TO fiev vXiKbv, o Ka\ apia-Tepbv^^'^^^^ 

KaXovaiy KaTa avayKfjv airoWvaOai Xeyova-iv, aT€ firjSefjiiav 
eTrtSe^aa-Oai irvo^v acpOaparta^ Svvdfievov to Se y^v)(iKbv, o 
Kat oe^tov irpoa^ayopevova^tv, aTe fxearov ov tov t€ irvevfiaTiKOv 

esset animam seminatum, et in materiale hoc corpus, gestatum 
quoque velut in utero in iis et amplificatum, paratum fiat ad 
Busceptionem perfecta^ rationis. Latuit igitur, quemadmodum 
dicunt, Demiurgum conseminatus insufflationi ejus a Sophia 
spiritalis homo, inenarrabili virtute et providentia. Quemadmo- 
dum enim Matrem suam ignoravit, sic et semen cjus. Quod 
etiam ipsum Ecclesiam esse dicunt, exemplum superioris Eccle- 
siaB: et hunc 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 nullam 
spirationem incorruptelad recipere possit: Animale vero (quod 
etiam dextrum appellant) cum sit medium spiritalis et materialis, 

ihe Demiurge, as being animal, could Trinitax Jfominis apud ValerUinum. 

have no cognizance, waa Becretly infused ProBscr, Har. 7. The translation is my 

into him, and by this meana passed into authority for reading iridi^aaOai in lieu 

the living, though otherwise animal of iirtdel^aaOat. Tlie reader may com- 

Boulfl that he made. pare the account in the Didatc. Or. § 56: 

^ Kibyav may be added to rtKeiov, rh fikv o^ TvtufiaTtKhif tpOaet au{6fi€yaif, 

because the translator wrote perferta rb H \(fvxiKbv airrt^o(ratov ov iriTTjSei&rriTa 

rationis, wiuleTBVLTVLLiAJX hM, Sermoni (x^i wp6t re wlarof koI d<pOapaiav koI 

peifecto. ^phi driaTlav Kal <f>6opkv KariL t^v oUelav 

' Hence TlRTULLlAy speaks of the atpeatv' rb 6i vXtKbv <p6aet drdWvTcu. 






i.i.ii. Kai vXiKOVy ^€K€ia-€ yonpeiv^ oirov av koi Tfjv irpoa-KXicriv Troifia-fi" 7-Q|. T-o Be TTvev^aTiKOV hcn-^irifKf^Oaiy oirm evOaS^ tw y\rvj(iK<p 

a-vl^vyev fiop(f>(e6^y avfnraiS^vOev avT(v iv t^ avaa^po(f>fj. Kai 
TOVT eTvai \eyovai to a\a^^ Ka\ to (pS>9 tov Koa-jiiov* eSei 
yap ^tZv y^v^fiKwv [t^ '^'^X"^^1 '^^' aia^OrjTZv iratSevfiaTfav. 
Ai' cJv Koi Koa-fJLOV KaTea-Kevaa-Oai \eyov(riy Kai tov ^ooTijpa Se 
€iri TOVTO irapayeyovevai to yl^vj(iK0Vy eTrei koi avTe^ova-iov 
€(mv, oTTo^ avTO (rdaif. *Qi/ yap fyiJLeWe crco^eij/, Ta^ airap-^fa^ 
avTwv €i\fi(f}€vai (f>aarKOvaiVy airo /jl€v t?? 'Aj^a/Awd to wev^ 
fiaTiKOVf CLTTO Se Tov Avijunovpyov evSeSv^rOai tov slfV^^iKov 
XpiCTTOVy airo Se T^y oiKOVO/Juag ^TrepiTeQelaOai (rZfjia y^vxiKfiv 
ef. p. 60. n. s. ^'^(ov ov(riav, KaT€(rKeva(rjuL€vov Se app^(p Tey^vriy nrpo^ to Ka\ 
^aopaTOVy Ka\ ay\rij\d(p9iT0Vy [leff. opaTOv Ka\ y^ii\(x(f)fjTOvj 
Ka\ iraQf[Tov yeyevrj^rQai' ^Ka\ vKiKov Se ovS" OTiovv €l\fi(f>€vai 

illuc redigi, quocunque declinaverit : Spiritale vero emissum 
esse, uti hic animali conjunctum formetur, coeruditum ei in 
MAtt.v. 13^14. conversatione. Et hoc esse dicunt, sal, et lumen mundi. Opus 
erat enim animali sensibilibus disciplinis. Ob quam causam et 
mundmn fabricatum dicunt. et Salvatorem autem ad hoc venisse 
animale, quia su» potestatis est, ut id salvet. Quse enim salva- 
turus erat, eorum primitias eum suscepisse dicunt: ab Achamoth 
quidem spiritale, a Demiurgo autem indutum psychicum (id est 
animalem) Christum, a dispositione autem circumdatum corpus, 
animalem habens substantiam, paratum vero inenarrabili arte, 
ut et visibile, et palpabile, et passibile iieret. Et hylicum autem 

^ iK€tff€ x^^P^^^i i* ^* Int^r nuUeriaUm may trace back to the Gnostic period 

H tpiriialem mUantif el iUuc dtbito qua the ApoUinarian notion that the body 

fktrifimm annuerii, Tert. i6. The of Christ waa of a heavenly confltitution, 

yfnrxiKoi beoome more and more con- and not truly of this earth earthy. 

firmed either in all faith and goodneai, ^ 'Oparbv koL yfrriKd^yfrw ia the un- 

* or in infidelity and comiption, they doubted reading; compare with the 

alone having freedom of will. transhition Tertullian'b words, (^uo 

' Jndiffuisse enim animalem etiam eonffresmi, et conepectui, et contadui, et 

aennbilium diwiplinarum, Tsrt. 36. drfunctui, ingratiB tuhjaeertt. The paa- 

But the spiritual seed needed the ani- sage as altered has been ahnoet tran* 

mal discipline of life, see p. 58^ and for scribed by Theodoret, n. 5. The pro* 

this reason Grabe'8 conjecture expressed posed reading is fully oonfirmed, § 20. 

within brackets ifl unneceasary ; although ' The doctrine of Valentinub, 

oonfirmed by the translator and Ter* therefore, aa regards the human nature 

tnllian. of CliriHt was essentially Docetic. HiB 

• diri bk Ttfs olKotfOftlas. Hence we body waa animal but not maienal, and 



Xeyovciv avrov /JLfj yap eivat Tfiv v\fiv SeKTiKtjv awTfipw. LiB.i.i. n. 
Tiji' ^e ovvTiKeiav ea^efrOaty oTav /JLopiJHod^ xai TeXetaodfj ' yvw^ UASs.hru. 
a-ei irav to irvev/iaTiKov, TOVTearTiv oi TrvevjuLaTiKOt avOptoTroif 
oi Tfjv TcXetav yvZ<rtv ej^oin-ey irepl Qeov Kai Ttj^ 'Aj^ayuaJd* 
fiefivrmievov^ Se fivar^pta etvat tovtov^ viroTtQevTat, ^ETratSev" 
dfja^av yap tci y^v)(tKa ot y^vj^tKol avOpftyTroi, ot St €py(ov Koi 
TTiarTeiag y^tXtj^ /SelSatov/JLcvoty Kat fjLri t^v TeXeiav yvZa^tv 

nihil omnino suscepit : non enim esse hylicum capacem salutis. 
Consummationem vero futuram, cum formatum et perfectum 
fuerit Bcientia omne Bpiritale, hoc estf 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 visible and tangible as having been 
formed Kar oUopofilop and KaTeaKevaff- 
fUvop d/3^^(^ f^ni' 'Airi 5^ riji oUovo- 
fdas T€pid4<rdai auifia ^uxt/c^f ^x^ oMav, 
d/S/^^ 8^ <ro^i<f. ireTrotTiijJvov, ir/)6f rb 
drTbv Kol hpaTbv yeviaSai Kai TaOTjrbv. 
Theod. Har. Fah. i. 7. This is also 
sketched out in its usujil chiarooacuro 
style in the DUImc. Or., still with suffi- 
cient distinctness to justify tbe assertion 
tbat Valentinus in this respect taught 
Docetic eiTor, e. g. dXXd Kal ovtos 6 
^vxucbs XpurrbSf 6v iv€86<raT0, ddparos 
^v, fict Si Thv els Kdfffju» d<f>iKvo6fi€vav, i<f>* 
ifiTe d^rjvat, KpaTij0rjvcu, To\iT€ij<ra<r6ai 
Kal oiadTfTov <riitfiaTos drr^ecr^at. ^wfia 
ToLvw airr^ wpavai iK Trjs dtf^atfovs ^vxt- 
Krjs oMas Swdfict 5i Otlas iK KaToaKevrjs 
els aiffOrjTbv Kdafiov d<f>tyfiivov. § 59. 
Agaiu, tva th<aaw els tv i^cKivrrfaaV 
i^cKivTrfffav Si t6 <p<uv6fievov, 6 rjv adp^ 
ToO ^vxtKOv. § 63. The observation of 
Tebtcllian therefore ia perfectly juat ; 
vt cartiis noglne kahifum alUmando a 
Ohrudo a spe diam mluiia expellani. 
c. 26. 

^ yvuHrts waa the generic attribute 
wherein Nus wa8 evolved from Bythus, 
and the other emanations in succession 
after Nus. So Theodotus saya of By thus, 

'Ayv<aaTOs otv h IlaT-f^p iSi» -/fdiXrj^rev 
yv<a<r$^at rot j alCj<rt .... iavTbv iyv^aKus 
rrvevfia yviixre^as oC<rrjs iv yv{i<ret rrpoi^aXe 
Tbv fiovoyevrj. Did.. Or. § 7. It waa alflo 
the spiritual secd derived from the Ple- 
roma that made perfect Ihe initiateil. So 
Cl. Al. Strom. II, oi 5^ dirA O^aXevTlvov, 
T^v fikv rritrrtv toTs dirXor? drrovelfjLoyTes 
rjiiuv, avrois 6i r^v yvCxrtv, rois 0t^cc 
<r<i)^ofiivois Kard t^v tov dta<f>ipovTos 
irXeofc^/av <rrripfiaTos, ivvrrdpx€tv /3oi>- 
XoKrat, fiaKpt^ bi K€x<api<rfiivrjv ir/orcws, 
ri rb rrvevfiartKbv roO \f/vxtKOV Xiyovres. 

' Is the meaning of the author ex- 
pressed here by the Greek text or by 
the Latin version ? Grabe says the 
hitter ; the foreign editors, Billiub, Ju- 
Nius, Mabsuet, and Stieren prefor thfl 
Greek ; and, I tbink, justly ; for as the 
Benedictine editor Bays, Jsii enim teae 
jaciabant perfectos et seniina electionis, ut 
paullo infernua Irenmu, ui qui a matre 
Achamoth apiritcUe semm participasgent, 
Kod IStdKTrjTov dvtaOev drd rrjs dfi^ov 
K<d dvovofidffTov (Tuflryfaf <rvyKaTe\rfKv' 
Bvleuv (x^uf rijv X^P"^* T^ icUicet a mairt 
nua accepta, myttcrH» inituUi fuerant. 
Hinc nibdiiur, dtb Kal iK rdrros rpbrrov 
ieiv aOroifS del rb r^» o-ufkry/af /AcXera» 
fivffTi/fptov. p. 57. 



Liai.i.11. (E\QVTer etvai Se tovtov^ airo Ttj^ 'EicicXjjcriay ij/tay Xeyovarr 
MASs.i.vi8. ^i^ f^ol ^jj^iy iji\y avayKatov etvai Ttjv ayaOijv irpa^iv ^airo»^'^ 
(paivovTar aXXa>9 yap aSvvaTOv crtoOijvai, Airrovy Se /ul^ Sia 
irpa^€(it>9f aWa Sia to ^(f^va-et irvevfiaTiKOv^ eTvaty iravTvi re 
Ka\ TravT(j09 (naOfia-etrQat SoyjuLaTt^ov<riv. 'Qy yap to '^(otKov 
aSvvaTOv (TWTripw tJLeraa-^^etv' (oi5 yap etvat Xeyovcrtv avTo\ 
SeKTtKov avT>is'j ovT(a9 irdXtv to TrvevfiaTtKOv OeXovartv ot 
avTOt fo OeXovariv avToJj etvat aSvvaTOV (pQopav KaTaSe^- 
aarOaty ^Kav oTTotaig orvyKaTayevtovTat irpa^ea-tv, *Ov yap 

agnitionem babent. Esse autem hos nos, qui sumus ab Eccle- 
sia, dicunt. Quapropter et nobis quidem necessariam esse bo- 
nani conversationem respondent: aliter enim impossibile esse 
salvari. Semetipsos autem non per operationem, sed eo quod 
sint naturaliter spiritales, omnimodo salvari dicunt. Quemad- 
modum enim cboicum impossibile est salutem percipere, (non 
enim esse illum capacem salutis dicunt,) sic iterum quod spiritale 
(quod semetipsos esse volunt) impossibile esse corruptelam 

^ droipalyoyTat. The translator read 
dTOKplyopTot, a variation of no great 
importance, only the conjecture may be 
hazarded wbether {nroKpbfovrcu, was not 
originally written by Irbkjsub. 

' rb fiiv rvevfJMTiKby ^6<r€i <rw^/ie- 
vov. JHdoK. Or, Babilidbs held the 

same opinion, in affirming iKXoy^v 

inrepK6afuov ^ijffci odaav, Strom. iv. 540, 
"«t^iffeL TLt Thv Bebv irloTaTaL on BaffiKel- 
drfs oterai. Strom. V. 545. tpi^tv koI 
{nrdara^rtv .... oix'^ bi i^vxvs a&rc^owrlov 
XoytK^ (TvyKaTdBcatv \4yei t^v TUrriv. 

* These monstrouB notions were first 
entertained by Simon Magus, as we 
leam fix)m Hippolttdb: dXXA koX fiaKa- 
plj;ownv iavToin irl t^ ^hrn fjU^tif Tavriiv 
etvat \4yovTes t^ T€\elav dydrrp^, xal 
t6, dytot dylijv .... XXiy . . . . ot &yiaa0'^- 
0-crat [perhapB dyiot dyliav fi€\i/iaeTai, 
oTs dyiacBifiaeTai]. Oi ydp fi^ KpaTetaOat 
ain-oin irl Ttpi vofui^fUvifi «cair^, XeXi^ 
TpiifVTat ydp. PhUos. VI. 19. The pro- 
poeed insertion is partly supported by 
the words of Ibbnaub that shortly 

follow, when he Bays the Yaleutinian 
Gnostic professed del to r^s av^yytas 
fu\eTdv fwoT-fiptov. Obioen, as Gbabb 
obserres, charges Heracleon with hold- 
ing the same execrable notion, Comm. 
M» Joh., and Clbmbkt of Alexandria 
says the same of the Baailidians, wf 
•ifToi tyJiVTiav i^ovaUuf koI tov dfiapretv 
Std T^v Te\eUyrjfra, rf rdvrw ye auf&rfao- 
fihnav <p^€t, k9lv vvv dfJLdprnaat htd r^ 
ifiKpvTov iK\oy^, irel firfdi TaOro a&rciit 
rpdrTetv avyx^povauf ol rpordropet tQv 
doyfjLdrujv. Clem. Al. Strom. m. 437. 
Hence Bbausobeb says, ffist. de Man. 
IV. iii. 17, Mais quand les moeura dea 
BasUidiens awoient 6t6 cent fois plus 
corrompues, cest une hauie injustice de 
s*€n prendre aux chefs de leur sede. 
Augubtinb declares of Eunomius, Ferlur 
usque adeo fuisse bonis morilms inimicus, 
ut asseveraret, quod nihU cuique obessei 
quorunUibet perpetraiio ac perseverawtia 
peccatorum, si hujus, qua ab iUo docebatur, 
fidei particeps esset. Dc Haer. 54. As most 
errora recur at different periods, so even 
this was not too gross for John of Leyden 


Tpoirov -j^pva-o^ iv /3opfi6p(p KarareOeig ouk aTrofiaWei tj)i/ LiB.i.i.n. 
KaWov^v avTOu, aWa Ttjv tSlav (f>vartv Siad>v\dTT€iy tov MAss.'i.*vii 
fiopfiopov /Afioev aSiKijaai SvvajjLcvov tov yjpvarov ovtw Se /cai 
avTOv^ Xeyovari, kolv ev OTToiaig vXiKat^ Trpa^eat KaTayevoDvraiy 
M.30. /jLffSev avT0V9 Trapafi\a7rT€<r6at, firjSe afrofidWetv ti^v Trvev/Jia' 

TtK^V VTTOaTaatV. 

12. Ato Srj KOt TCL aTretprjfieva irdvTa aSewg ot TeXeto^ 
TOTOt irpaTTOvo-tv avTwVy Trept Sv at ypa(f>at Sta^efiatovvTaty 
T0V9 TTotovvTa^ avTCL fiaartXetav Oeov juLrj KXfjpovofi^a-etv, Kai 
yap ^etStaXodvra Stacpopto^ [aSia^popco^l iarOiovarty fxrjSe 
^jULi^Sev^ /jLoXvvea-Qat vir airrZv ^yov/ievof Ka\ ein traaav 
€opTa<rt/jLOV tS>v edvcov ^T€py\rtv eh Tt/ivjv tS>v etSdXwv ytvo/ievt/v 
0.31. trpSTOt avviaartv^ coV /ir/Se t?? Trapa Gew irai avOptivotg 
/le/ua-vi/ievfi^ t^? tS>v Qrjpto/id^tav KOt /lovo/xayta^ avSpo<f>6vov 

percipere, licet in quibuscunque fuerint factis. Quemadmodum 
enim aurum in coeno depositum non amittit docorem suum, sed 
suam naturam custodit, cum ccenum nihil nocere auro possit : 
sic et semetipsos dicunt, licet in quibuscunque materialibus 
operibus sint, nibil semetipsos noceri, neque amittere spiritalem 

1 2. Quapropter et intimorate omnia quas vetantur hi, qut 
sunt ipsorum perfecti, operantur, de quibus Scripturse confir- 
mant, quoniam qui faciunt ea, Regnum Dei non hcBreditabuni. onLv. 21. 
Etenim idolothyta indifferenter manducant, nihil inquinari ab 
iis putantes, et in omnem diem fcstum ethnicorum pro voluntate 
in honore 'idolorum [l. pro voluptate in honorem Deorum] 
factum primi conveniunt ; uti in nihilo quidem abstineant, quod 
est apud Deum et apud homines odiosum muneris ^homicidiale 

in the i6th century, or for the Mor- quoted by Fktjabdentius. 
monite in the nineteenth. ' T^/>^ty. The Latin tranBlation, 

^ The use of meats offered to idols pro vciuniaie, indicates the preposition 

was forbidden in the first synod, Acts 8i4, itself a very possible corruption of 

XV. ao, xxi. 35 ; but the offence con- «ai, which would give a very clear 

tinued; so it arose in the Ghurch of sense. 

Corinth, i Cor. viii. 10, it reappeared ■ Idolorum has been plaoed in the 

in the Church of Pergamos, Rev. ii. 14, text rather arbitrarily by Grabb ; the 

and of Thyatira, 20 ; and is mentioned ArundeUan and other MSS. exhibit 

with reprobation by Tbbtulliait, de eorum; Deorum, therefore, is the more 

Idol., de Spectae., Obioen, viir. c. Cela., probable reading. 
Ctpbian deLapsis, &c., whose wordsare * Gbabb considers that for munerie 


LIB.1. 1.18. Oeaf airiyecrQai eviov^ avrZv. Oi Se koi Taig Ttj^ (rapKOf fjSomtg KaTaKopw^ oouXcvovTeg Ta a-apKiKa TOt£ <rapKiKoi9y xat 
TCL irvevfjLaTtKCL ToFj TTvevjiiaTtKoh airoSiSoa-dat Xiyovtrt, Kai ot 
fiev avTwv \a6pa Ta^ StSaG-KOfxiva^ iir avTcov Tfjv StSa^^fijv 
TavTfjv yvvaiKag Sta^Oetpova^tVy 0)9 [''jroXXaJl 'sroXXa/ciy vir 
evtcov avTZv i^airaTrjOeta^at, cTretTa iTrta-Tpey^aarat yvvatKC^ eiV 
T^v eKKXija-tav tov GeoiJ, arvv t^ Xoitt^ TrXavrj koi tovto 
i^fafioXoytja-avTO' ot Se koi KaTa to (pavepov aTrepvdptaa-avTeg^ 
Sv av ipaa-OHat yvvatKwVy TavTa^ air avSpOov oiroaTraa-avTe^y 
iSia^ yafieTa^ i^ytjdavTO. ^'AXXoi Se av TraXtv aejJLvm KaT 
ap\a^y w fi€T aS€\(j)(iov TrpoairotovjjLcvot avvotKctVy TrpoiovTO^ 
Tov yjpovov fj^iy^rjaav, iyKv/xovo^ tvj^ aSek^prj^ viro toS 
aSe\(f)ov yevijdeia-tjf» Kai aWa Se iroWa fivaapd Ka\ adea 
nrpaaa-ovTe^y fjfiwv fiev Sta tov (po^ov tov Qeov (pv^aara-ofiivwv 
Kat fiixp^^ ivvoiag Ka\ \6yov afiapTetv^ KaTaTpij^ovartVy »y 
iStdOTCoVy Kat firjSev iTrta-Tafjiivtav' eavTOv^ Se vTrepvy^ovat, M. 31. 

spectaculum. Quidam autem et carnis voluptatibus insatiabiliter 
iDservientes, carnalia carnalibus, spiritalia spiritalibus reddi 
dicunt. Et quidam quidem ex ipsis clam eas mulieres, quse 
discunt ab eis doctrinam hanc, corrumpunt: quemadmodum 
multae ssepe ab iis suasas, post conversa; mulieres ad Ecclesiam 
Dei, cum reliquo errore et hoc confessse sunt. Alii vero et 
manifeste, ne quidem erubescentes, quascunque adamaverint 
mulieres, has a viris suis abstrahentes, suas nuptas fecerunt. 
Alii vero valde modeste initio, quasi cum sororibus fingentes 
habitare, procedente tempore manifestati sunt, gravida sorore a 
fratre facta. Et alia multa odiosa et irreligiosa facientes, nos 
quidem, qui per timorem Dei timemus etiam usque in mentibus 
nostris et sermonibus peccare, arguunt quasi idiotas, et nihil 
Bcientes; semetipsos extollunt, perfectos vocantes, et semina 
electionis. Nos enim in usu gratiam accipere dicunt, quapropter 

should be read bestiariorum et gladiata- in ktrgesse to the people. Massubt 

rum, bTingmg the tranalation into closer makes the appropriate citation firom 

harmony with the Greek text; but Sdetoniub in Ccu.: Beatiat quoque ad 

munve waa a term of the arena, yery munus popuU comparaUu trucidaverunt 

nearly eqoivaient to the Spanish Fun- , , . Edidit apectacula varii ffenerii, munus 

cion {de torw, &c.) and meant the exhi- gladiaJtorium, ludoe etiam regionatim 

bition of any public spectacle granted urbe tota» 


TeXeiovf aTroKaXovvreg, tcai (rirepiiaTa e/cXo^y^y. 'H/iay fikv yap lib.i. i.u 
ei' xp^arei tijv X^P^^ Xa/ti^avciv Xiyovarr Sto koi aipaipediia-ea-Oai MA8s.LTt.4. 
avTtj^ [avT^vj' avTOvs Se iSiokt^tov avwOev airo t$9 apprfrov 
Ka\ avovojULaa^TOv arv^vyla^ (rvyKaTcXriXvdviav Ij^eii/ t^v x^P^^* 
Ka\ Sia TOVTO TTpoa^TeQricrea^Qai avT0i9» Aio Kai €k iravTog 
TpoTTOv Seiv avTOv^ aet to t$9 a^vl^vyla^ jULeXcTav fivarTipiov, 
Kai Toi?TO TrelOovari ToJy ai/oi/TOi/ff, aiJTary Xc^eari XeyovTc^ 
ovTwg' 09 av ' €v Koa-jtKp y€v6/JL€V09 yvvaiKa ovk €(JHX9iar€v, warTe 
avT^v ^ KpaTfiQrjvai, ovk ear^iv i^ dX^Oclas, Kot ov x^P^^^^ *'V 
aXiid€iav' 6 Se airo Koarfiov y€v6^€vog, ^/x^ [L /cal] KpaTtjOci^ 
yvvaiKi, ov xft^jojjo^ei «V aXiidciav, Sia to fjirj cv [l. to iv t^I €Tridv/JLt<ji KpaTtiBrjvat yvvaiK^^' Aia tovto ovv ^fxag ^koXov^ 

et auferri a nobis: semetipsos autem proprie possidere, desursum muc. 
ab inenarrabili et innominabili syzygia descendentem habere 
gratiam, et propterea adjici eis. Quapropter ex omni modo 
oportere eos semper syzygia meditari mysterium. Et hoc 
suadent insensibilibus iis sermonibus dicentes sic : Quicunque in 
Bseculo 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 

^ Tbere is a distinction intended by is probably this : That no man is i^ 

the change of preposition iv Kdfffufi.... dXridelas, who does not ezprefls, by an 

drb KbciioVf eqmvalent, as BlLLlus con- earthly ffv^la, the likeness of the 

jectures, to a similar expression in St heavenly av^lai ; but all are not of the 

JoHKj where onr Lord says of his disci- spiritual seed ; and any other, 6 dxo 

ples that they were &> t^ Kbcfu^t but Kdafiov, represents nothing heavenly by 

not ix Tov K6fffiov. So the Valontinian, a tru^ryte ip iTrtOv/Al^, and as such has 

though in the world, claimed to be not nothing in common with heavenly truth. 
of the world which ihe ^J/vxiKos waa. * The Greek text plainly requires 

* For a(>rT}v KparTjSrj^at the Latin correction. BiLLius, and after him thc 

translator seemfi to have read aOr-Q Kpa- Benedictine, MASSUETandSriBBKN, pro- 

Orp^ai. The Bame observation will appiy pose to read ^fuv fihf ovs \J/vxiKodf dvo- 

to KfMrrfdcls and Kparrfdrp/ai yv». fidtovffi ; . . . dyayKalav r^ iyKpdrcuuf 

' There is no autbority for cancelling ic.t.X. Gbabb only cancels the word 

tbe two negative particlee fi^, as Mas- KoXoiH, which makes sense, but oertainly 

BUET bas done ; but they destroy tbe does not express the translator'8 words. 

sense, and are ignored by the translator. I am incUned to tbink that the pre- 

I have, therefore, judged it best to eent text represents the foUowing con- 

hazardaconjecturalemendationineither struction ; did rovro oOy ijfUM out koX 

pUoe, whereby tbe sense of tbe transU- i/fvxiKO^ dvofid^ovffi .... dvayKolay rip 

tion is prescrved. The author'8 meaning iyfcp. k.t.X. 


LIB.I. i.i2i y\fU)(iK0V9 6vo/iid^ov(rif Kai €k Koa-fiov etvat \eyov(rty Koi av^ ayKCuav fjfitv t^v eyKpaTetav Koi ayad^v irpa^tv, Iva Si aur^j 

€\0a)/il€V €19 TOV Tn^ ^ IX€(rOTnT09 TOTTOV avTOtf Sc irvevjULaTtKotf 

T€ Kai TcXe/oi? Ka\ov/ii€vot^ /Ai/^a/Awr* ov yap irpa^t^ €«y TrXfjpwfia 
cta-dyctf aXKa to cnrepfia to eKuO^v vtiTrtov €KTr€fnr6jUL€voVy 
^ivBa Se T€\€tovfi€vov, "Orav Se xav to cnrepfui TeKetwQ^y Tfjv m.w. 
fi€v ^A.')(afioi>d Tfiv fjLfrrepa avTwv fieral^nvat tov t?? fietrdTfrrog 
T^irov \€yov(rty Ka\ evTO^ 7r\fjpwfiaT09 €t(r€\9€tv, Koi inro^ 
XajScfv Tov wfi(f>tov avTfjs tov ^(OTfipaj tov ck TrdvT(dv ye- 
yov^Tay (n/^yia yevfjTat tov ^corfjpog Kat t^9 ^o(f>ta^ 
Tti^ *A.')(afi(od, Ka< TOVTO clvai ^vvfKJ^iov Ka\ vvfKJ^fiVy ^vvfKfmva 

psychicoB vocant, et de sseculo esse dicunt, necessariam oonti- 
nentiam. et bonam operationem, uti per eam veniamus in 
medietatis locum. Sibi autem, spiritalibus et perfectis vocatis, 
nullo modo. Non enim operatio in Pleroma inducit, sed semen 
quod est inde pusillum quidem emissum, hic autem perfectum 
factum. Cum autem universum semen perfectum fuerit, Acha- 
moth quidem matrera ipsorum transire de medietatis loco dicunt, 
et intra Pleroraa introire, et recipere sponsum suum Salvatorem, 
qui est ex omnibus factus. uti syzygia fiat Salvatoris et Sophias, 
qu8B est Achamoth. Et hoc esse sponsum et sponsam : nym- 

^ fUff&rrfTOS rhvov, i. e. in the inter- ' At the risk of wcarying the reader, 

mediate condition between the Pleroma it is repeated that one portion of the 

and the seyen heavens, which was the Yalentinian scheme reflectB another; 

dwelling of Achamoth, until the con- omnkk in imaginet urgent, bajs Tebtul- 

snmmation spoken of in the sequel, UAV, plane ettptiitna^nariiOhristiani, 

when Achamoth entersthePleroma» but Achamoth, the formal origin of the 

leaves without, rdts rQtf biKtiUay ^vx^s, spiritual seed, the Church, [§ lo, end,] 

the souls of the just, with Demiurge, upon entering the Pleroma was to be 

among the yf/irxiKoL For that such is united with her c{tiijyoi, Soter, the ool- 

the meaning of the Sfjcoici ia evident lective ezcellenoe of the Pleroma and 

from the IHdasc. Or., dirb S4 roO 'ASdfi head of the Church ; just as the JSon 

rptts ^6<r€is yeivCJrraif vpiirrri fiiv ^ dXo- Ecclesia, or ideal Church in the Divin* 

yos, ^f ijp Koft'' devrifM d^ 17 Xoyuc^ koI Pleroma, had as her fliJ^ryof, MfHoros, 

i> ducala, ^f ^v^ApeK' rfUrTf 6i ii wpevfui' the prototypal divine symbol of the 

riK^, lyt ^r XrfS, § 54. Man Christ Jesus, the JEon Mpwros, 

* Mii di, Gbabb*8 proposed read- * The Yalentinian, as might be ez- 

ing, instead of MaM, which he retaina pected, made his appeal to MaU. xxv. 6, 

in the text. Stibbbk overlooked his ftc. For pvfuffC»a 5i rb Toy irXilfptofiaf 

note, Lefft cum veteri inierprete iwSa Tbbtullian has, Ific eril in Scripturie 

d4. tpotuus, et eponialis Pleroma. 31. 


ie TO irav irXfipiafAa. Tovy ie irvevfxaTiKOv^ ^ airoSvira/Aevov^ lxb. 1.1.12. 
ra? 'YV)(a9 xai irvevfxaTa voepa yevofJLcvov^y aKpaTtp-w^ Kai ^^^ i- ▼". 
aopaTwq CVT09 irXijpwniaTOi eirreXOovTaf vv/x(l>a9 onroSoOii- 
<r€<r6at Toiy irepi tov ^coTripa ayyiXoig» Tov Sc Atj/xiovpyov 
/xeTafiijvat koi avTov eiV tov TrJ9 /ifiTpo^ ^^0(f>[a9 TOirov^ 
TOVTearTiv ev T^ /jLeaoTJjTi' tcl^ re tS>v SiKaiwv ^//'i/x^^ ava" 
irav(r€(r6ai Kal aJray iv t(S t^? /xetroTnro^ TOirip, Mi/Jei/ yap 
y^vj^iKov ivTO^ irXtjpd/iaTO^ 'j^wpetv, 

13. ^ovToav Se yevo/ievwv ovtw^, t6 €/A(f>w\€vov t^ 
Koar/Kp irvp €K\d/i.^av Ka\ €^a(f>6€v, KOt ^KaTcpyacrd/ievov ct. 11, sa. 
iratrav vKr/v ^<rvvava\w69j<r€<rdai ai/T^, Kai eh t6 /iijKeT eTvat 
y(wpf/(r€iv SiSdcrKov(ri. Toi' Se Ari/iiovpy6v /ivjSev tovtwv eyvoiy^ 

phonem vero universum Pleroma. Spiritales vero exspoliatos Matt. ix. 15. 
animas, et epiritus 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. 

^ AiroivffafUifovi rif yl/vx^^- Their possibly also for camprehendena, he may 

Bouls were the creatioa of Demiurgus, have written cotnbureru. 
their Bpirits were secretly infiised by * Material fire, as every thing eU» 

Achamoth, § 10, end. A separation is that is material, having no prototype in 

now efiected, and the spirit ia admitted the PUromay should bum itself out. So 

to the Pleroma, while the indestructible Tebtuluan, Tunc credo igni» iUe erum- 

Boul rests in heaven. To $^ hrrevdc» pet,etuniver8am8ybgtaniiamdepoptd<Uu8, 

diro04fieya rd mfevfiaTucii rdf i^vx^s, iptequoquedecineraiiaomnibusinnihilum 

dfJM T^ f-WP^ KOfu^ofjuhrQ rdy ¥Vfi4>Lw, jinidur. c. 33. Compare also Didaac, 

KOfu^fjxva KoX airriL Tobs wfi^Uovs ro^ Or. § 81, and n. 3, p. 48. 
d7>Aovf iavrw, els tov vvfMpQtva ivrbs ' Inapprehensibiliter. Id ett ut 

Tov 6pov elalaai, koI rp6s rV tov wvei^ 9uperioribua poteglatibus nec detineri nee 

fjMTOS 6}piy fpxovTcu, <UQv€S voepol yev6' videri queant, ut inferiut explicabitur. 

fuva, els Tods voepods Koi alwvlovs ydfwvs Ed. Bened. 

r^ av^las, § 64. ^ Interprea, rrfrigerare, pastive ae- 

^ i. e. r^f *Axa/M^^. cepU, ticut m^ox apparet ex § 14. ffomi' 

' Karepyaadfuvov. The translator nemanim^Uaii, ti melioraelegerit,inloco 

seems to have read KaraKavadfAevov ; ntedietatit rrfrigercUurum, Grabb. 



cf III. 1& 31. 

UB. 1. 1. 13L Kcvai aTro(f>alpoirrai irpo Ttj^ tou ^tiOTfjpog Trapovaria9> EiVJ Se 
MAS&^i. vii. qI XcyovTe^ ^ irpofiaXiarOai auTou Kot Xpiarov uiop iSiop, aWa 

Koi y^ujdLKOP* ['^aJ] ^f/)J TovTOu Sia twp TlpocfyrfTWP XcXaXiy-g-^ 
K€Pau ^Tpoll Se toutov top Sia M.apias SioSeuaraPTay KaOdirep 
uSwp ^Sia a^coXrjpo^ oSeuei, Kai eis toutop exl tou jSaTTTiV^ia- 
T09 KaTcXOetp €K€iPOP Top airo tou JlXrjpwfiaTOf €k iraPTdOP 
^coTtjpa, €P etSei irepiarepa^* yey opcpai Se €P auT(p koi to 
auTO [L a-TTo] T?9 ^A.')(ajJLU)6 aircp/Jia TTpeufiaTiKOP. Tov oup 
Kvpiop JjjjLcop €K ^Tea-a-dpcop toutwp aupOeTOv yey opepai (f}d~ 
arKOwriVy aTToarw^oPTa top tuitop t?? ap^xeyopou Kal irpdrrfi^ 

SuDt autem qui dicunt emisisso eum Christum filium suum, sed 
et animalem: et de hoc per Prophetas locutum esse. Esse 
autem hunc qui per Mariam transierit, quemadmodum aqua per 
tubum 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 Tebtullian^ Esae etiam Demi- 
urgo suum. Christum, JUium naturalem. 
17. Similurly the Didatc. Or,, Ovtos 
(6 lifffjuovpybs 8C.) us €Iku)v irarpbs Trar^p 
ylperat, jccU irpo/SdXXci irpiJTOV rbv ^vx^^Kbv 
jSipurrbv vloO eU^va, § 47. 

^ bib.ffu\iivos. CompareTKRTULL.Dc 
Came Christi, 2, aDd De Res. Camis, i. 
Thus we may trace back to the GnoBtic 
period the ApoUinarian eiror, closely 
aDied to Docetic, that the body of ChriBt 
was notderived from the BlessedVirgin, 
but that it was of heavenlj Bubetance, 
and was only brought forth into the 
world bj her instrumentality. The 
Catholic &ith was never other than this, 
that the creation of the first germ of 
Christ^B human nature at the Annunda- 
tion, and the injseparable union with it 
of the Godhead, was one act of Ahnighty 
Power, whereby Christ, both 6od and 
Man, ia one Christ. Gbabe quotes 
from Thsodobjbt, £p. 145, ad Mon. 
CPtanos, ^lfjMv pjkv yiip koI 'Hhfovipos, 
Kipdtav KoX MapKUav Tcurrdircuraf dpvoOv' 

rai rrjv ivav$pii>rrfffiv, Kal r^v iK irap$i' 
vov yivvriffw fivBoXoyfxw diroKaXovffi, 
BaXevrufos 5i koI BaffiXelSris, xai Bapdri' 
ffdvrjs, Kal 'Apfibvios, Kal ol r^s ro&nav 
ffvfifioplas, Sixovrai fUv rrjs rrapOivov r^v 
KirqffiM KoX rbv rbKOV oiibiv Si rbv Qebv 
Xbyov iK rrjs rrapOivov rrpofftCKrjifiivai. 
4>afflv, dWb. rrdpodbv riva ^i* avrrjs, tSffrrep 
dtd ffioKrJvos, rroiifffaffdaL, irriif^avrjjvai di 
roif dvBpdliirois fpavraffiq. -xpriffdfuvov' Kal 
hb^as e&ai dvOpurros, 6v rpbrrov tSipSri r^ 
*Appa^fi KaL ruriv dWots riav rraXaiuv, 

' Utspiritalem qmdem susceperit ab 
Ackamotk; animalem vero, guem m/oz a 
Demiurgo induit, Ckrigtum; cceterum 
corporalem, ex maleriali tubstantia, sed 
miro et inenarrabili rationis ingenio con- 
structum, administrxUionis causam vi 
coniulisse, quo congressui et conspectui et 
contaciui et defunctui ingrojtis subjaceret. 
Tbbt. 36. Afterwards the fourth oom- 
ponent element is added, Super hunc 
itaque Chrittum devolasse tunc in baptis- 
matis sacramento len i^lrfv, i. e. ^lrjffovv) 
per efigiem columJbie. 37. » 



' T€TpaKTV09' €K T€ TOV ITVeVfiaTlKoSy O ^V aiTO Tfj^ ^Aya/XuOj LIB. L i. 14 

J» *»! •^^•«^ **A ** \»<m O^ L L 1& 

€ir Toi/ Yujfiicoi/, o ^v oxo tov £iri/iiiovpyovy xai €K T179 ma8& i. til 

otKovofila^i *o iji^ KaT€<rK€vacrjuL€VOv appviTw T€j(yfj, Kat €k tovvb^ 

2ftnr5|t)09, o 5" icaTeX0oi;<ra «V airroi' ir€pt(rT€pa, KaJ touto 

r?. TOVTOi'J IJL€V airaQfi Sta/X€iii€vriK€vat' (ov yap cveSej^eTO 

iraOetv avTOv ^ aKpaTtiTOV Ka\ aopaTOV xnrdp-j^ovTO') ^Koi Sta 

dicunt, Bervantem typum primogenits et primas ^quatemionis; 
de spiritali, quod erat ab Acbamoth : et de animali, quod erat 
de Demiurgo : et de dispoBitione, quod erat factum inenarrabili 
arte : et de Salvatore, quod erat illa, quae descendit in eum 
columba. Et hunc quidem impassibilem perseveraflse : (non 
enim possibile erat pati eum, cum esset incomprehensibilis et 
invisibilis) et propter hoc ablatum esse, cum ^traheretur ad 

^ /n figuram principalts tetr<tdiSf 
^^uatuor eum wbslatUiis Mtipantj spiritali 
Achamcthiana, animaii Demiurgina, 
corporaU Inc enarraiiva (1. inenarrativaf 
dfi^tp rtxro) et iUa Sotericiana, id ett, 
eduminna, Tebt. adv, Val. 27. The 
Did. Qr, § 59, gives substantially the 
flame aooount^ though not quite consecu- 
tively; according to this account Christ 
oiripfui irpCaTov irapb. ti}s reicodcn;? (*Axa- 
tiiaB 8C.) hthOcaro,, , . «ard hk rh» r&irav 
(1. T&roif) yey6fi€P0t cvpey 'Iriaow Xpurrbv 
Mijo-aoOcu rbv irpoK€K7fpuyn4po» .... 6rra 
c/jc6ra tov ^urijpot. *AXXd koI 6 yp\rxjLKh% 
Xptffrbs tv ivedjjoaro, iMparos rjv. See 
the quotation continued innote 5, p. 51. 
To these three, the Achamothian, the 
Demiurgian, and the material Kar 
olKovofday, must be added the efflux 
from ihe Pleroma that desoended as the 
Doye in Baptism, mentioned before, 
i 16, Kol if ir€pump6. tk ffQfia iS^rf, ^v 
ol fUv rb dyiov dird OitoKevrlvov {tfkaffLv) 
rb irv€vfia rfjs 'EvBvfi^eun rov rarpds, 
rV Karik€vaaf ir€iroi7ifUvov M rV fov 
Kbyov ffdpKa. 

' d rfv, referring to that which had 
abeady been said, § 11. olKOvofda is 
expressed in Latin either by diapen- 
Batio or dispogitio, or by <tdminietratio, 
aa in the Treatise adv. Val. 76 ; either 

of the three presenreB the fundamental 
idea of a Bteward's duty, which is dig' 
pensart, to weigh out, or dieponere, to 
set out, the master*8 work to be per- 
formed by each servant, or to minieter 
to his will. As a theological term it 
appliea to the Incamation, ChriBt being 
the agent whereby God'B etemal pur- 
poses as regards man'B salvation have 
been dispensed ; the Bubgtitution, there- 
fore, of diepenaationit, propoeed by 
JUNius, is superfluous. 

> Et Soter quidem permantit in ChriMo 
impaseibilie, iUcaibiIi»,inappr€hennbilis. 
Tbrt. 27. 

^ ipBat, disceitii ab iUo in coffniiione 
Christi. Tkbt. 27. 80 in the Did. Or. 
§ 61, *ATr40av€v di, dvoffTibrros rov icara- 
fidvTos hr' a&r<^ M r^ 'Joptdrif wv^ifui' 
Tos, o^K UU^ y€vofUvov, dX> & ffvffraXivros, 
Iva Kal hepyifrfi 6 BdvaTos* 4w€l xwf 
r^f iV^f Tapodaffs h airrQ, i.ir49av€Tb 

' Gbabb^b reading, quatemioni», is 
analogically correct ; for as temi makes 
temio, and teni tenio, bo qtiatemi is the 
correUtive of quaiemio. 

^ traheretur ad, there can be no doubt 
that this is the true reading. Even the 
ancient translator could not have been 
gruilty of such a solecism as traderetur 




I. L 13L Kcvai aTTo^fxuvoin-at wpo rtjg rou ^iorrfjpo^ irapovcria^, EiVJ ie 
8^1. Tii. qI Xiyovre^ * Trpofiakecrdai avTOV Ka\ XpioTov vlov tSiov, aXKa 
cf. III. i& 31. f^o\ y^v^tKov* ['fO'] '«■e^i rourov Sia tS>v Ilpo(f>ijTZv XeXoXiy-g-»: 
Kcvai. Eivai Se tovtov tov Sta M.apta9 StoSevrravTa^ KadaTrep 
vSwp ^Sta a-doXfjvo^ oSevety Kat c/y tovtov iwt tov jSa-TTT/cr/xa- 
TO^ KaTcXOeiv CKetvov tov avo tov HXfjpdjJiaTOi €k irdvTdov 
^eoTfjpay €v etSet Treptarepa^' yeyovevai Se iv avT(S Koi to 
avTO rZ. aTTo] T9J9 'Ax«Mtt>0 cnrep/iia TrvevfiaTtKOV. Tov ovv 
JSjjptov 9j/jiS>v €K ^Tecra-dpoov tovt(ov orvvOeTOv yey ovevat <l>a~ 
orKOvcrtVf aTToardi^ovTa tov tvttov tS? ap^j^eyovov Kot irpdn-ri^ 

Sunt autem qui dicunt emisisso eum Christum filium suum, sed 
et animalem: et de hoc pev Prophetas locutum esse. Esse 
autem bunc qui per Mariam transierit, quemadmodum aqua per 
tubum transit, 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 Tbrtullian, Este etiam Demi- 
urgo mum Chrittum, JUium naturalem. 
17. Similarly the Didasc, Or,, OuTot 
(6 Arjfuovpybs 8C.) u)s eUwv iraTpbs iraT^p 
yiwerai, koX irpopdXKei irptaTOVTbv xf/vxiKbv 
jSipiffTbv vlov €lK6va. § 47. 

* 5i& awXrjvos, Compare Tebtull. De 
Caime Ckristi, 2, and De Res, Camis, i. 
Thu8 we may trace back to the Gnostic 
period the Apollinarian error, closely 
aDied to Docetic, that the body of Christ 
was not derived from the Blessed Virgin, 
but that it was of heavenly substance, 
and was ooly brought forth into the 
world by her instrumentality. The 
Catholic faith was never other than this, 
that the creation of the first germ of 
Chri8t*B human nature at the Annuncia- 
tion, and the inseparable union with it 
of the Godhead, waa one act of Ahnighty 
Power, whereby Christ, both God and 
Man, is one Christ. Gbabe quotes 
firom Thbodobbt, £p. 145, ad Mon. 
CPtanos, llfuav fUv yiip koX M4vav5pos, 
"Kiphiov KoX 'M.apKiufv wcurrdTcura^ dpvoOv- 

TOi T^ ivav0p(»yirfjiTiv, Kal t^ ix irapdi' 
vov yiwrja-iy fivOoXoylav diroKa\ov<n. 
BdKnrrTyos Si koX BaaiXelSris, koI Ba^rf- 
advris, Kcd ^ApfUvtos, Kai oi Trjs toOtuv 
avfiftoplas, bixovTai fihf r^ rrapOivov r^ 
Ki^uf Kal Tbv T&Kov' ovfHv bi rbv Qebv 
\6yov iK rrjs rrapSivov TpoaeiXrjipivai 
^Mabf, dXXd irdpobbv riva bt* airrjs, iSarrtp 
Hib. autXrfvos, Trof^aaOai, imipayrprai. Zi 
roif dM$p<iyirois i^ainraaiif. xpV<^dfi€vov' koX 
bb^as c&oi dvBptairos, 6v Tpbrrav tSipBri r^ 
*Appaiifi Koi Ttauf dXXoif tQv rraXaiCov. 

* Ut gpiriialem quidem nuceperit ab 
Achamoth; animalem vero, guem mox a 
Demiurgo induit, Christum; caierum 
corporalem, ex materiali tubttantia, aed 
miro et inenarrabUi ratumie ingenio con' 
atmctum, adminittraiioni* caugam vi 
contuline, quo congreuui e< contpectui et 
contactui et defunctui ingratit tubjacerd, 
Tebt. 16. Afterwards the fourth com- 
ponent element is added, Super hunc 
itaque Chrittum devoUuse tunc in baptit- 
matis eacramento len ('I^, i. e. ^lrjaovv) 
per fffifficm columUe. 17. r 



' rerpaKTvog' ck re rov irvevfjLaTiKoSy o tjv airo t^j 'Axa/xid, lib.i.i.i3. 

» »11/ «'Trn Tnw ^niLimint^fnu. ttni tttc tmc MASS, I. vlL 

KOl CK TOV y^V)(lKOVy O tfv aTTO TOV AiJfHOVpyoVy Ka\ €K Tfj^ ' 


oiKovojULiag, "o tjv KaTea-Kevaa-fievov appijTf^ Te^xvtfy Kai ck TOi/ 
2ftnr5^09, o ^v KaT€\6ov(Ta «V avTov irepiarTepa. KaJ tovto 
rZ. TOVTOvj /ii€v aTradij SiajjL€iii€vriK€var (ov yap eveSej^^TO 
TTadeiv avTOV ^aKpoTvjTov Ka\ aopaTOV virdp^x^ovTa') ^koi 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, quse descendit in eum 
columba. Et huno quidem impassibilem perseverasse : (non 
enim possibile erat pati eum, cum esset incomprehensibilis et 
invisibilis) et propter hoc ablatum esse, cum ^traheretur ad 

^ In jiguram principalla tetradts, 
quatitor eum suhatantiia stipanl; spiritali 
Aehamothianaf animali Demiurgina, 
eorporaU Ine enarrativa (1. inenarrativa, 
dfifi^<p rtxro) et iUa Sotericiana, id est, 
coLumibina, Tert. adv, Val. 27. The 
Did. Or, § 59, givcB substantially the 
same account^ though not quite consecu- 
tively ; according to this account Christ 
airipfJM irpwTOP irapd t^s TeKoCffjjs ('Axa- 
fUji}6 BC.) iyeSdffaro .... Kari H rbv Tdtrmf 
(1. r{nrov) yevSfievoi evpey 'Itjaovv XpuTTby 
Mi^affOat rbv jrpoKCKTjpvyfUvov .... 6vTa 
eUdva rov ^(OTTJpos. *AXXd Kal 6 ^uxtJcds 
Xpurrbs 6v ivedii;<rarOf ddpaTOi rjv. See 
the quotation continued in note 5, p. 51. 
To these three, the Achamothian, the 
Demiurgian, and the material Kar* 
olKOvofUay, must be added the efflux 
from the Pleroma that descended as the 
Dove in Baptism, mentioned before, 
§ i6y Kol if irepurrepb. 6i aQfta tS^tj, rjv 
oi fUv r6 dyiov dirb OiraXcvTlvov {ipaffiv) 
rb vveOfia rrjs 'EirBvfvijfrew rov rarpbif 
T^v Karikevfftv ireiroiijfUvov hrl t^v tov 
Abyov ffdpKa. 

* 6 riv, referring to that which had 
already been said, § 11. olKovofda is 
expressed in Latin either by dutpen- 
aatio or dispoaitio, or by administratiOf 
as in the Treatise adr. Val. 16 ; either 

of the three preserves the fundamental 
idea of a steward*s duty, which is dia- 
pemart, to weigh out, or diaponere, 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- 
poscs as regards man'B salvation have 
been dispensed ; the substitution, there- 
fore, of diapenaaiionia, proposed by 
JuNius, is superfluous. 

' Et Soter quidem permanait in Chrialo 
impaaaibilia, iUcembilia, inapprehenaibilia. 
Tert. 27. 

^ 'ipOai, diaceaait ab Ulo in coffnitione 
Chriati. Tert. 27. So in the Did. Or. 
§ 61, ^AriOavev bi, diroffTdvTOS tov Kara- 
pdjrros iir' airrQ lirl rfp 'Jopbdru trve^fjui- 
T05, odic /8/^1 yevofiivoVf dX>A irvoTaXA^of, 
tva Kot ivepyffafi b Bdvaros' 4wel vQs 
rrji ^unjs irapo^rjs iv airrQ, drriBaye rb 

^ Grabe'b reading, quatemioniaf is 
analogically correct ; for as temi makes 
temio, and aeni aenio, so queUemi 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 such a solecism as traderetur 


UB. I. LI3. Ka\ avTo tSlav Tiva Klvijcipf n tov avOowicoVy n '''h^ iroocr" 
**^®^^^**' irXoKfiv Twv y^eipwv \y€ipovwv\ Kat outws ayvoovvTa ^otaTe" 
TeXeKevai ayj)i t^c irapovtrla^ tov Yivplov. ^TJdovTO^ Se tov 
ScwT^pof, fiaOetv avTOV irap^ avTOv iravTa Xiyovm^ Kot 
aa-fievov avTw ^irpoor^xwpiia-avTa jJL€Ta iraa-^jg Tfj^ Svvafxew^ 
avTOv, Ka\ avTov etvat tov ev t^ lEvayyeXtw eKaTovTapj^ov, 
XeyovTa tw ^orrffpt' Kot yap iyw viro Tfjv ejjLavTOv e^ova-tav 
e)(w arpaTtwTaf koI SovXov^, koi o iav Trpoard^w, irotova-i. 
TeKicretv Se avTOV r^v KaTa tov Koa-fxov otKOvofitav fiiypt tov m. 35. 
SiovTO^ Katpovy fjLoXia-Ta Se Sta t^v t?? eicicXjy<r/a9 iTrtfJiiXetav, 
aWa Kat Sta Ttjv iiriyvwa^tv tov cTOtfiaaOivTO^ avTtf iiraOXov, 
OTt eU Tov Tij9 fnJTpo^ TOiTOV j^wpi^aret» 

14. ^AvOpwirwv Se Tpla yivrj v(f>ta-TavTaty TrvevfiaTiKOVj 
'XOtKOV, ylfVj(tKOV, KaOw^ iyivovTO KcefV, ^'A^ScX, 2i}0* Kai 

suam aliquam motionem, sive hominem, sive perplexionem 
pejorum : et fiic 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 : 
^«^^Tiu. 9^ Et ego enim mh poteMaie mea habeo milites et sertmj et quod 
juesero, faciunt. Perfecturum autem eum eam quae secundum 
ipsum est mundi 'creationem, usquead id tempus quod oportet, 
maxime autem propter Eoclesiae diligentiam atque curam, et 
propter agnitionem prseparati prsemii, quoniam in locum matris 

1 4. Hominum autem tria genera dicunt ; spiritalem, 
psychicum, choicum, quemadmodum fuit Cain, Abel, Seth ; ut 

the expreBsion of the animal man ; or, ^ The translator had dcarcrij/n^ir^ai. 

i^ain, that it was even the crafty device ' wpo^rx.iiop^aarra, vfMox^^f^^ ^ 

of the lowest and camal order of men ; suggested by Fronto Duo, and he oor- 

-fj is tivef and must not be taken with rects the Latin translation, /n gavbdio 

iWijv. The unknown word irpocTXoK^ ti oecetMte. cf. Tebtull. 28. Propere 

Beems to bear the meaningof SiairXoH^, et ovamter accurrit cum omnihut viribut 

tifnuUatem, though the translator ren- tuie. 

ders it by perpUxionem, myaltficaiion. • For creationem we may read pro- 

Interea Demiurgue omnium adhue ne- cwrationem, or simply curaiionem. Cer- 

»ciut et n aliguid et ipse per prophetaa tainly Tbrtullian foUows the Greek 

eoneionabitur, ne hujua quidem operis reading, diepenMiionem mundi AtffiM, 

9ui inidligen». Tbrtulliav, Adv. Val. vd maxime eccleaine protegenda namine, 

I 97. quanto tempore opofiuerit inaequiiur. 2S. 


€K TOUTtop^ TOLf Tpei^ (j^vorei^j ^ouK€Ti Kaff ei', aWa KaTa ^^} ll^ 
ycvoy. KaJ ^to jxev j^oiVcoi/ e/y (^dopav j^wpeiv xat to \|ri/j(i- ^^^\^' ^*' 
Kov, eav Ta ^cXt/owx eXtjTai, ^ev r^ t^? MecroTtrros TOTrtp 
avairaincrjecrOar iav Se Ta xeipw, y^wpticreiv Ka\ avTO irpo^ 
G. 35. Ta ofJLOia' Ta Se TrvevfxaTiKa^ -^a ai/ KaTacnrelpt^ 17 'Aj^a^iiO 
eicTOT€ €W9 Tov vvv SiKaiai^ "^«'X"^^» iraiSevOevTa evOaSe koi 
€KTpa(f}€VTaf Sta to vriiria eKTreirefJL^^Qai^ vmrepov TeXeioTtjTOS 
a^iwOevTay vujuL(f>af airoSoOricrecrQai Toh Tou ^wT^po^ 'Ayye- 
Xo«y SoyixaTi(pv(riy t5>v y\fU)(S>v auTciv ev jxetroTrjTi KaT avay-' 
Kfiv ^nieTa Tou Avjfjnoupyou avairaucrayLevwv e/y to iravTeKe^. 

oetendant et ex his tres 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 anima& erudientur quidem hic : et 
semina enutrita, quia pusilla emittantur, post deinde perfectione 
digna habita, sponsas reddi Salvatoris Angelis respondent; 
animabus eorum e& necessitate in medietate cum Demiurgo 

* Either 1» inScl^taffi must be sup- t6 Si \l/vxtKiy aCrre^oC^Tiov ov ^irtrTySct^i- 
plied in the Greek, or tU ostendarU can- TTfra ix^i vp6s t€ tUttiv Kal &<pdapeiav, 
celled in ihe Latin. I prefer the latter. Kal irpbi dinariav koI <f>^opiw, «rard rV 

^ These three natures are no longer olKda» atpeaiv, r6 6i i/\iK6v <fnj<ret &v6\- 

united in each individual as they were Xvrcu. § 56. The Valentinian, therefore, 

io Adani, but they oonBtitute difltinct held the doctrine of absolute election 

generic charaoters perceptible in three of the Pneumatici, not however by any 

several classes of the human race. Com- arbitrary decree of God, but by a kind 

pare p. 58. note i, and Hippolytus : of natural fitness and necessity. 
'Saafffrnvol Mpunrov .... rpix''} Btaipoi/- ° Tebtullian has simply, SpiriUde 

CI9' (i<m pJtv y6.p a^ov, ^a^rl, t6 /liv certce taliUi pra^udicatum, in Seth recon- 

vo€p6v, t6 6i }pvxuc6v, r6 6i x^^f^^' P^^^' ^^^* "^^^ Greek and Latin texts are 

z. 9. Kal 6 M^ x^f^^^ ^^^< '^A^' elK6va, 6 at variance. Of the two tbe Greek is 

6k ^vxtK6s KaO* 6tiolwrw Ofov, 6 6i ttvwijM' preferable. Tbe translator, as the Benc- 

Tu6s Kar* Idlav (l. I64av). J>idasc. Or. 54. dictine editor observes, seems to have 

* C^hoicum enim genut nunquam read r A 6i irv, KaTaaxclpci .... and for 
capere eaiutaria. Tert. 29. SiKoiais yj/vxaU k.t.\. he had $cd t6 koX 

* Animale medioi epei ddihratum ad rdf ^ux^s iraiieve^coBai, ivBdSe- koI tA 
Abd componunt. ibid. The Didasc. Or, <nr^/>/iara iKTpa<f>ivra, k.t.\. 
describes this threefold distinction as ^ iv fA€<r6rrjri, these words were re- 
foUowB : woXKol /liv ol {/\ikoI, od toWoI peated a second time through careless- 
6i ol y^vxucol, ffTdvux 6i ol vvtvfJMTiKol, ness ; so manifest a blemish has been 
T6 fiiv otv wvfvfiaruc6v 4>^€i <rwp(>fA€vov, removed from tbe tcxt without scruple. 

VOL, I. 



aS^i^tit ^^* avray fiev raf y\fvj(ika^ '['^^'X^^l '"'aXci/ vTrofiepi^ovTe^ 

MASSA. viL xiyQxxriVy a? ixlv (f>u(r€i ayaOa^i ag Sc (f>v<r€i irovrjpaf, Kai ra^ 

fi€v ayaOa^ Tavra^ cTvai Ta^ ScKTiKas tov (nripjJLaTOf yivo^ 

fuva^' Tay Sc (fyvtrci Tcovtipas /iiriSiTroTC av hriSi^aorQai ckcivo 

To (nrip/iia. 

15. ^TotavTrjg Se t?? inroOea-e^a^ airrwv ov(nj9y ^v ovtc 
IIjOO^^Tai €Kvipv^avy ovt€ o Yivptoi eSlSa^cVy ovt€ 'Attoo^oXoi m. x. 
irapiStoKav, fiv ^Trepi tS>v o\(ov ayj(o5<ri irXetov twv oXXa>i' 
€yv(OK€vaiy ^i^ aypa^fxiov avaytvicTKOVTe^y Ka\ to Sfj Xc^yo^te- 
voVf ^i^ afijULOv (rj^pivia irXiKctv iiriTfiScvovTcg, a^ioiri(rT(09 
[a^iOTrKrTa Assem.l irpo^rapiJLoC^iv irctpZvTai ^toi? elpfiixi' 

refrigeraturifl in {etemum. Et ipsas autem animas ruraufl sub- 
dividentefl, diount quafldam quidem natura bonafl, quasdam autem 
natura malas. Et bonafl quidem hafl esfle, quse capaces fleminis 
fiunt : aliafl vero natura nequam, nunquam capere illud semen. 

15. Cum sit igitur tale illorum argumentum, quod neque 
Prophetse prasdicaverunt, neque Dominufl docuit, neque Apostoli 
tradiderunt, quod abundantiufl gloriantur plufl quam cseteri 
cognovisse, de iis quse non sunt scripta legentes, et quod flolet 
dlcii de arena resticulas nectere afiectantes, fide ^digna aptare 
conantur iis qusB dicta sunt, vel parabolas dominicas, vel dic- 

The Didasc, Or. may here be compared, with the worda, koKQs koX /ir/dXayt dve- 

^ fiJtw o^ Tup irvwfMTiKtop d^diTawnt /r 0l}rar6 rcs t&u d.yUaif oihv dtdd^aSf KtU 

jn;/Ncuc$,(8uppl. ifrot) iy dy^odSi, (ifKvpiaKii ^V^tt', Toia&rris Jc.r.X. In Gbabb'b day 

^/id^eroi,) irapd r^ firiTpl ixaarra rdts the Treatise (MSS. Bodl, Cod, Laud. 

^vx^' '''^ MifjMTa dxf^ <rwT€\€lat * ai di 0. 97) had not been published. Massubt 

AXXac TtaraX ^vx^ irapd. tQ Srifuovfty^, indicates some readings from a M8. in 

T6pi Si T^v ffvtrriXeiav dpaxfopoOiri Kal the Golbertine ooUection, and Stiebbn 

at^oi e/9 &ydodia * eTra rb temoif tup add« others from As8BMAn's edition of 

ydfuaif Kow^ wdm-uv TCnt tnapOfUuiim, S. Efhbbm's workB, prepared from the 

dxpit htf dvurtaS^ irdin-a koX dXXi;Xa ooUation of nine MSS. 
yvupla-o. § 63. > For ircpi tup Skw the translator 

^ ^vx^t is evidently the true read- reada weptaaoripw. 
ing. The Yalentinian hypothesiB with ^ i^ dypd^tm, written, but not 

respect to the condition of the bouI after Scripture. 
death is refiited n. 1— lii. i^ dfifiov, an adage desoriptive of 

' Gbabb first observed that this the incoherent misquotationB of Scrip- 

Bection, with the exception of the last ture by the Yalentinian hereticB. 
line, was quoted by S. Ephbbh Stbub * i. e. by themselveB. 

in the eighth paragraph of his treatiBe, ' digna is found in the Abund. MS. 

xepl r^ dp€r^, It is not referred to and agrees with As8BMAN*8 reading 

iBBNiBUS by name, but it ia introduced d^i6x«rra ; digne, thei^fore, ifl corrected. 


voi^i ^TOi irapajSoXa^ KvpiaKa^i ^ piicreif Trpo(f)ijTiKagy j; \6yov9 "b. i.i.i5. 
dTrooToXiKOv^i Ipa to irkactia avTwv fiii ajULapTvpov etvai •'-^ss.Lvin. 
SoK^' Tfiv fi€v Ta^tv Kai Tov eipjULOV tZv ypa(f>cov virepfial' j,^^^^ ^^^^ 
vovT€£j Kaij otrov €(f>^ eairroiy, XvovTcg tol fjLeXrj r^y akfjOeia^. ^^' 
M€Ta(f>€pov<ri Sc KOi /j,€TaTr\aTTOv<rij Kai aWo i^ aWov 
iroiovvTcg c^aTraTcia-t ttoWov^ Tfj tS>v €(f>apjULol^oiuL€va)v Kvpia" 
Kwv \oyia>v KCucoavvdeTtp (ro(^ta [(f^avTa^rta Ej)hr. 8,\ "Ovir^p 
TpoTTOv c? Ti^ )9aflriXeft>9 ^ etKovo^ KaXijs KaT^a-Kevaa-ixivri^ re-Tri- 
^ucXoJyJ ^€K y\r9j(f>iSu)v cirta-iijuLwv viro <ro(f>ov Te^vtTOV^ XJo-a? 
Triv vTroK€tix€Vfiv Tov avOpdirov iScav, ^ juL€T€V€yKff Ta9 ylrfj(f>iSa9 ^*^^^^"^ 
€K€iva9j Koi juL^OapjuLoa-oi, Ka\ irot^a-^i fjLop(f>^v kvvo^ tf aXwTre/co?, Fp1^n'*°'" 
irat ^ TavTtjv (f>av\m KaT€aK€va(rfi€VfjVj €ir€tTa SioptCotTOj Ka\ Ephr. 
\eyoi TavTfjv etvat Tfjv tov /SacriXecof cK^ivfjv ^iKova t^v Ka\fjVy 

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 veritatis. Transferunt autem et transfingunt, et alterum 
ex altero facientes, seducunt multos ex iis quaB aptant ex 
dominicis eloquiis male composito phantasmati. Quomodo si 
quis regis imaginem bonam fabricatam diligenter ex gemmis 
pretiosis a sapiente artifice, solvens subjacentem hominis figuram 
transferat gemmas illas, et reformans faciat ex iis formam canis, 
vel vulpeculas, et hanc male dispositam ; dehinc confirmet et 
dicat, hanc esse regis illam imaginem bonam, quam sapiens 

^ The MSS. of S. Ephr. Stb. have, learaed editor'8 canon as regards e/ does 

like ihe translator, the aocoBative, c6r6ra not hold good in later Greek, and in- 

KoXiitf KaT€ffK€vaafUyrjVf with the ad- stances might be quoted from the best 

dition of iirtpLiXws, the equivalent of classical writers of e^ with the conjunc- 

dUigenter, tive, though open to the doubt whether 

' }f/7f<f>liwff the sniall squares of which later transcribers may not have replaced 

a tesselated pavement is composed. ij» with e^ On the whole I should 

* Stiebkn*s note is here given ; be inclined to write all three verbs in 

Q^umconjunct{o,€l,ex grammaticearef/u- the conjunctive, and account for the 

lit hoc loco potcat optaiirum, pro fiert- present forms of tho two List as having 

viyKii uti l^nt Grah. et Mom. excudi arisen from the final l, now subscript. 
ju88i jureriyKOi (melius fxercyiyKai) et < The Bodleian and Colbebtine 

pro rotVet legendum conjicio Toc^ete. MSS. as well as Ab8EMAn's edition of S. 

The copiea of S. Ephb. Sybds for Ephb. Syb. have the genitive absolute, 

Totijaei read irod^at, and write the two #ca2 ra&rris ^6\<as KareaKevaffjUvris, the 

preceding verbs in the indicative ; sug- translator*s testimony however is in fa- 

gesting rather the form Toci^ot. The vour of the present reading. 



U&i.i.i5. fjv 6 cro(bo9 re^xylrvi^ KarecrKevaa-e, SeiKvug ra^ \|ri7^r5a9 rag 

OR. 1.1.15. ^^,\^ f 0s / «% '^ o \ * 

ifASS.i.yiii.iraACk)9 vTTo rou re^virov rov irpwrov eig r9jv rov paariAeta^ 

inhr^^ni. ctKova (Tvvredclara^, KaKS>9 Se iiro rov vtrrepov eh kvvo^ 

sv^ ^ '* iJLOp(biiv /Jiereve-^fdela-a^y koi Sia t^J rHv y^ffj(f)iS(av (f^avracria^ 

/iieOoSevoi roif^ aTreiporepov^, rov^ KaraXtjy^iv fiaaiXiK^v /^op^ 

xbijS ovK €j(0in-a9, KOi ireiOoi ori avrfj ij (rairpa rn9 oXwTreKog 

tSea e(rr\v eKelvrj tj KaXij rov fiacriXeco^ eiKwv* rov avrov Sij 

irvycaTTv- rpoTTOv Ka\ ovroi ypawv fJLvOov^ (JvyKarrua-avre^f eireiTa m. 37. 

ptjfxara Ka\ Xe^ei^ koi irapalSoXa^ oOev /caJ iroQev airoanrZvre^j 
SplTr^sy"*' ^(fyapjULo^eiv ISovXovrai roh fiuQoi^ aurS>v [eai/TftJi/ Ephr. &] ra 
\6yia rov Qeov. KaJ o(ra jULev ev roi^ \J, roi^ ein-ojl Toi? 
HXrjpwfiaro^ e(f>apiUL6^ovariv, eipfjKa/iiev. 

16. ''Oo^a Se Ka\ roi9 eKro^ rov TIXfjpw/uLaro^ avrcov 
TTpoaotKeiovv iretpmvrai ck rS>v ypa(f>wv, eari roiavra' rov 
}^uptov ev roi^ ea^j^arot^ rov K^a/xov yp^vot^ Sta rovro 
eX^XvOevat cTri ro TraOo^ Xeyovatv, Iv eTrtSel^fj to irepl rbv 
ea^j^arov rwv Alwvwv yeyovb^ iraOo^, koi St avrov rov TeXovs 
jac. V. 11. e/i.(f>^vrj rb reXo^ t59 'fepl rou^ AiS)va^ Trpay/iarela^. T^rjv Se 
S<oSeKa€rfj irapQevov eKetvfjv, rfjv rou dp)(iauvay(iyov Ouya^ 
repay fjv eirtara^ 6 J^upto^ eK veKpwv fjyetpey ruirov etvai 

artifex fabricavit, ostendens gemmajs, quse bene quidem a primo 
artifioe in regis imaginem compositffi erant, male vero a poste- 
riore in canis figuram translatae sunt, et per gemmarum phan- 
tasiam decipiat idiotas, qui comprehensionem regalis forme non 
habeant, et suadeat quoniam hsec turpis vulpeculee 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. £t quanta quidem iis, qui [qusB] sunt intra Pleroma, 
aptant, dixiraus. 

16. Quanta autem de iis, qui [quse] extra Pleroma sunt 
ipsorum, ad suos insinuare conantur ex Scripturis, sunt talia: 
Dominum in novissimis mundi temporibuspropter hoc venissead 
passionem diount,ut ostendat, quse circa novissimum iEonum facta 
est, passionem, et per hunc finem manifestet finem ejus, quae est 
i4i&YiiL4i Qjrca .^onas, dispositionis. Duodecim autem annorum virginem 
illam archisynagogi filiam, quam insistens Dominus a mortuis 


Sifjyovvrai t^? ^A^afiiaO^ ifv * iTrcKTaOeh o Xpiarro^ avrov ^g; } }• JJ- 
[aiJrwvj] €fi6p(pw(r€, xai etV ala-Qpia-iv iiyaye rov KaTaKnrovTO^^^^}'"^^ 
avrrjv (fxoTog, *'Oti oe avTJj €Tr€(f>av€v 6 ^ZdOTrip €kto9 (W(rtj9 ct 57. 
Tov JilXtjpoifiaTo^y €v €KTp(ijjLaT09 ^oip(i, Tov HavXov Xiyov^riv 
€ipriK€vai iv *Tj? \^ad/- 'JrpcoTi^'] irpo^ l^opivQlovs* "Ecr-^^aTOV Se 
nravT(dVy ixrirepei tw iKrpdfiaTi, (a(f>dfi Kafxol. Tiyv t€ fieTa tZv 
i\lKt(jOT(iv TOV 2)ct)T$/)09 TTapOValaV TTjOOy T^v 'Ax«Mtt>9j 6fJLol(a^ cf- 8 •• 
ir€(f>av€p(OK€vai avTov iv t^ avT^ iTricTToXfiy €iTr6vTa* Aei" Ttiv 
yvvaiKa ^KaXvfifxa €-)(€iv iir] Trj^ K€(l>a\^^ Sia Toty ayyekov^. 

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 : 
Novissime auiem tanquam abortivo msus est et mihi. Et illam cor. xv. s. 
quffi est cum coa?taneis Salvatoris adventationem ad Achamoth, 
similiter manifestasse eum in eadem epistola dicentem : Oportere 
mulierem velamen hahere in (xxpite propter Angelos. Et quoniam 1 cor. zi. 10. 

^ iir€KTa$€ls, The uee of thia word ' I caDnot agrec with Grabe that 

in apposition with iinffTiii I think Irenjeuh quoting from memory substi- 

affordfl a conclusive proof that it need tutcs KdXvfifia for i^ouvlav. A better 

not involve the notion of extension reason raay be found in the Syriac ver- 

upon the Crosa in § 13, where see note. Bion ; there the word ^J-^Oji is the 

It has exactly the force of iir€icT€iy6fi€voi exact equivalent for i^ovala, but it also 

in Pkil. m. 13, and conveys the notion means any thing wom on the head, i. e. 

of progressive movement, strelchlnfj for- the turban or other omament serving to 

tcard. The geographical position of distinguish the Satrap's rank. (So the 

our Saviour, when he raised the daughter ^ord K^iO^IK' occurring in the Jeru- 

of Jaima from the dead, very possibly galem Targum ^265^. cap. vi. is inter- 

suggested a point of analogy to Valen- p^eted D^^im nDpnO nS3VD, a tur- 

tinus. He waa without the boundary lan or filUt, embroidered icith diim 

of Paleatine in the region of Gadara, coloura.) As referring to female costtmie 

wbich J08EPHU8 calla t^v firrrpdiroXtv this could only be the veil. Hence the 

TTft Ilepalas, B. J. iv. viii. § 3. To commentatora have found no difficulty 

which Chriflt, ^Teirrodcis beyond the in assigning to the word i^ovaia ita 

bounda of the Pleroma, was no doubt proper signification. So Theophtlaot 

conaidered parallel. Of the translation aays, T6 tov i^ov(nd^€(r9ai a6fipo\oVf 

Gbabk aaya, Achamoth, quam, ita rerte rovTiaTi rb KdXvfifia, and CHRT8O8TOM, 

Arund. But that MS. errs with the JnypfKws iyKeKaXvipdai b€t ij ywij. Thko- 

reat in having quem. doret also rendera it KdKvfifia. A line 

' The numeral letter a expressed in haa been lost hcre from the transla- 

ihe tranalation would eaaily be loat from tion ; in all probability the words velamen 

ihe text. imposuit commenced two consecutivo 


LiBX.Lifi. Kal OTt ?icoin"oy toS ^ornjpo^ 'frpo^ avrhvj ^i aliw KoXv/jLfjLa q. vj. 

MA8s.i.TiiL^y^^^^ 1} ^AxafitoOy Moxrea ireTTOifiKcvai (fmvepov, icaXvpi/Aa 
OifJLevov €Tri to irpocrtoTrov avroS, Kai ra Tradiy ^J ouTSy, 
& eTraOeVj iiria-ea-tjfieiZa-Oai tov K.vpiov (j^daKovaiv iv tw 
OTavpfS, KaJ ev /xcv t^ eiTreiv *0 Gcoy /aov, [6 Geoy /xow,J il38. 
6iy Ti eyicaTeXiTrey /Ae; fiefifjwKevai avToVy oti OTreXei^diy otto 

TOV (fxOTOf 17 ^0(f>iaj Kol €Kw\v6^ VTTO ToS "OpOV T$9 €19 

TOVfiTrpoa-dev 6pfJLiJ9' t^v Se Xvinjv avTfJ9j iv T(p eiwetv' JlepU 
XvTToy iaTiv ij "^^X^ ^^^ ^^ QavaTov \del. e. Q.y tov Se 
(f>6fioVy iv T(S elirelv IlaTe^, ei SvvaTOV, irapeXOeTto av ifioS 
t6 iroTripiov* Ka\ Ttjv airoplav Se ixravTmy iv t(S clptiKivar 
Kai Ti eiirWf ^ovk otSa, T^pla Se yivij avQptiirwv ovto^ 
SeSeixivai SiSaa^KOvcriv avTOV t6 fiev vXikoVj ^iv tio eiireiv 

adventante Salvatore ad eam, propter verecundiam velamen 
imposuit Achamoth in faciem suam. Et passiones autem, quas 
passa est, significasse Dominum diount": in hoc quidem, quod 

Mmtt. «xTik derelicta est a lumine ; in eo, cum dicit in cruce : Deus meuSf 
Deu8 metMj ut quid me derdiquisti ? manifestasse eum, quoniam 
derelicta est a lumine Sophia, et prohibita est ab Horo in priora 

Matt xxvi. impetum facere. Tsedium autem ejus, in eo quod dixisset : ^Qtiam 

Matt xxvL tristis est anima mea ! Timorem autera, in eo quod dixerit: Paier, 
aipaanbile est, transeat a me caliv. Et aporiam autem (id est 

job.xiLS7. consternationem) similiter in eo. quod dixerit: Et quid dicam 
nescio. Tria autem genera hominum [sic] ostendisse docent 

Luc. ix.57, eum ; hylicum quidem, in eo quod responderit dicenti: Sequartef 

lines, oiie of which was omitted by cruce, El in hoc quidem quod dicit, then 

carelesB tranBcription at a very early the quotation from S. Matthew. 
date ; for every MS. exhibits the same ^ Quam trisHs. Grabb sayB that 

lacuna. Gkabe suppliea the words, quam most probably should have been 

Mosen id perspicuumfecUae, dum velamen written quontamy repreeenting Sri in the 

impoauitf &;c. Cf. p. 39, n. 2. original. But it is not impossible that 

^ o^K otda, a Yalentinian addition to cut may have originally preceded the 

the aacred text, to mark more com- quotation as the equivalent of f^, the 

pletely the notion of dropla. Syriac partide that, prefixed to partici- 

' The words were read interroga* pial nouns, serves to mark any particular 

tively by the Valentinians as expreasing gtate or condition. \^^ f^ would 

a total inability on the part of grosa easily lose the particle again by aBsimi- 

humanity to foUow Christ. lation, and it is not found now in the 

* The carelessness of copyists has Syriac text. SUll Grabs is perhaps 

caused confusion. After dicunt read in right. 


TCjJ epior^cravriy ^AxoXovdiitrw croi ; Ouk ey^ei 6 vlo^ rov av6p(S' W^jJi^ 

TTOV TTOV T^P K€(f>a\l^V KXlVai ricXiVjy]* TO Se y^V^lKOVy €V ^^-^S^LvilL 

Tto €ip9iK€vai t£ elirovTiy ^ AjcoXovdiia^io <roiy CTriTpey^ov Se /xoi 
TTpwTOv aTTOTa^aa-Oai T019 iv tS o1k(p jjlov OvSeU eir* apo^ 
Tpov Tfjv '^(eipa iTTifiaXdv, Kai «V Ta oTrla^co jSXeTrojv, «/©eTOf 
eaTiv €v Tfi jQacriXe/ct feiV Tfjv jQ.J tZv ovpavZv, Tovtov yap 
Xcyovari tov jjlco-ov etvat. KqLKetvov Se waravTtaf tov tg TrXcrcrra 
/xepjy T?9 SiKatocrvv9j^ ojJLoXoyiqa-avTa 7r€Trot»iK€vat, eir^tTa fx^ 
S^Xj^aavTa aKoXovdtja^at, aWa vtto ttXovtov ^mjdevTay irpof 
To /A17 T€\€tov y^veadat, koi tovtov tov y^v^^tKOv yivov^ 
y€yov€vat OeXovat, Td Se Trv^vjULaTiKOv, €v T(S €tTr€iv' '^Ac^ey 
Tov^ V€Kpov^ Qa^at tovs iavTZv v€Kpovq* <rv Sc iropcvd^U 
Stayy^We Ttjv /SaatXelav tov GeoS* /cal €Tr\ ZaK^atov tov 
T€\<jivov €iir(iv' 27rei;(ra9 KaTafitj6t, oTt (rrifJL€pov cv T(f otKip 
crov Sei jUL€ fxcivaf tovtov^ yap TrvevjULaTtKov yevovg KaTayyiX" 
\ov(ri yeyovevat. Kae Trjv t^9 ^vjjLrj^ irapafio\rlv, rjv fj yvvij 

N(m hahet filim hominis vbi eaput reclinet, ^Animale autem, in 
eo quod dixerit dicenti: Sequar te, permitte autem mihi ^ire et lucix. ei, 
renundare domeeticis: Nemo mper aratrum manum imponene, et 
in pagteriara respieiens, aptus est regno eoslorum. Hunc autem 
dicunt de mediis esse. Et illum autem similiter, qui multas Matt.xix.i6 
partes justitiae confitebatur se fecisse, post deinde noluisse [no^ 
lentem] sequi, sed a divitiis victum, ut ne fieret perfectus, et 
hunc de psychico genere fuisse volunt. ^Spiritale vero, in eo 
quod dicit: Remitte mortuoe sepelire mortuos suos, tu auiem mdeet 
awnuneia regnum Dei; Et Zacchaeo publicano, dicens: Propercms luc. ix.6o. 
descende, qumiam hodie in domo tua oportet me manere...*. Et Luc.xix.5. 
fermenti parabolam, quod mulier abscondisse dicitur in farinse 

1 The Ardnd. MS. has animales, ^r>\ ^ ] ^^] ^ •ffl2>l, Suffer that 

but the error is apparent, and aU other / «^^^^ go and bidfarewell. Cf. E. V. 
MSS. and the editions read animale; > Tlie Ab. MS. has «ptW^^m, and the 

«ee note 3. reading agrees with Tbv fjJffw preceding ; 

^ Here again, perhaps, the Latin text but the concord to be followed is 7^09. 
expresgesmorefaithfully thantheGreek < Post kcec adde, quce retpondeant 

the wordsoriginally writtenby iBBNiBUS, Orcseis : ro&rovs yhp Tvev/iariKov yhoxn 

for although tho word ire has nothing KarayyiKKowri yeyovhaij nempe : Ho$ 

oorresponding with it in the Qreek text^ namqine spiriialis generis fuisse tradunt, 

it has in the Syriac, where we read The MSS. ouiit Properana. 


"r"!*/*}?! ^y^^f^pv^t^vai Xeyerai eh aXeupov crara rplay ra rpla ycprj 
MAs^LviiL ^^\q^p XeyovcTi' yvvaiKa fxev yap rtjv ^o(f>iav XiyecrOai 

SiSaa-Kovariv aXcvpou aara [ra rpia\ ra rpla yivri rwv if. ao. 
avdpdiTfav, irvevfiariKov, \|ruj(iirov, ')(oik6v ^ufnjv Se avrov rov 
^(oryjpa eip^aOai SiSdarKOvcri. KaJ rov IlaSXov Siappi^Stjv ci^of/- 
K€vai 'x^oiKOv^i ylrifXiKov^, TTvevfxariKOvr ottov fiev, 0?o? 6 
j(oiK09, roiovroi Ka) oi 'xoikoi' oirov Sly ^vj^iko^ Se avOpoDiro^ o. aa 
ov Se-^^erat ra rov irvevfiaro^^' owov Se, TlvevfiartKo^ avaKplvei 
iravra, Lo dc, ^vytKo^ ov oej^erai ra rov irveufiaro^i eiri 
rou Atjfitovpyov (f>aar)v eiprja^Oat, ov y^v^^iKOV ovra ^ fui eyvdih- 
Kevat fXYfre rijv firjripa wevfiartKrjv oua-av, f^^^re ro arirepfia 
aurrj^y fxtire rovg ev rw TlXijpwfiart Ai5>vag. "Ort iSu>v rSrt 
Scj Svj fjfieWe a^w^etv 6 Sojri^, rovrwv ray airapj^a^ ave~ 
Xa/Sey rov TlavXov etprjKevaf KaJ 171/ rj airap^^^rj dyiay Ka\ 
ro (fxjpafia. "Airapyrjv fiev ro irvevfiartKOv eipijcrOat StSa- 
a-KOvre^ (^vpafxa Se fjfia^, rovrea^rt rrjv yp^v^tKrjv ^EKKXrjcrtavy 

sata tria, tria genora manifestare dicunt. Mulierem quidem 

Sophiam dici docent ; farinae vero sata tria, tria genera hominum, 

Bpiritale, animale, choicum. Fermentum vero ipsum Salvatorem 

dictum dicunt. Et Paulum autem manifeste dixisse choicos, 

1 cor. XV. 48. animales, spiritales. Alibi quidem: Qualis ehoictis, tales et 

icor.ii.u. e/Mki. Alibi autem: Animalis homo non perdpit quee aunt 

1 cor. 11. 16. spirittis. Alibi autem : Spiritalis examinat omnia, [^SuppL Id 

autem,] Animalis autem non percipit quce sunt spiritus^ de Demi- 

urgo dictum dicunt, qui cum i'sychicus sit. non cognoverit nequo 

matrem spiritalem existentem, neque semen ejus, ueque eos qui 

sunt in Pleromate iEones. Quoniam autem eorum quos salva- 

Rom.xi.i6. turus crat Salvator initia accepit, Paulum dixisse: M si delibatio 

sancta, et massa. Delibationem quidem, quod est spiritale 

dictum docentes : consperuonem autem nos, id est psychicam 

> Obabb observes that tbe word tbat be waa applying tbe words as 

8cou 18 Bupplied in our received text; altered by the YalentioianB, wbo bad 

but tbat it is omitted in tbe Syriac tbeir reasons for omitting tbe word. 

version, by S. JoH. Chbtbostom in bis Tbe Spirit witb tbem was of Monogenes, 

commentary, and by Clement of Alex* p. 11. 

andria, Slrom. v. 557 (Potter'8 ed.). * Tbe unoonacioua ignoranoe of 

Stixbbn supposes tbat eitber tbe au- Demiui^, and its remoyal by Soter, 

tbor quoted as usual from memory, or is described above, p. 64. 


^y To ipvpafia aveiKfiipivai Xeyova-iv avTOv^ koi ev avrtS ^crvv" q^jJ/-^iJ; 
€<rTaAK€vaij €ir€idfi ijv avro^ ^vjUL9f, 4 

17. Kai oTi €7r\av^6ri 7 'Ax«M^0 eiCTd? tou IIXj;^»- 
fiaTO^y Ka\ €fiopipiidfi vnro tov XpiOTOV, koi avel^fp^Ori iird 
Tov ^^toTrjpo^, iJLtivv€iv avTOv XiyovcTiv ev t^ eiTreiv, avTOV 
eXffXvOevai eirl to TreirXavffjULevov [suppl. irpofiaTOv']. Upo^ 
fiaTOv fX€v yap ireifKavriiJLevov tviv fitjTepa avTWJ' e^riyovvTai 
XeyeaOai, e^ ?? Tfiv <oSe OiXova-iv ecnrapdai 'E^ifXiyo-tar 
irXavtiv Se, ttiv c/ctop TJXfipwfiaTO^ €v [int ira<ril T019 iradecn 
SiaTpiBiiv, e^ wv yey ovevai Tfiv vXfiv viroTiOevTai, T^v Se 
yvvaiKa t^v (rapovcrav Tfjv oiKiav, koI evplcrKovirav tj)i' Spaj^^ 
fJLtjv, Ttiv avio ^o(f)tav SifiyovvTai XeyeaOai, iiTi9 a7roXe<ra<ra rf-s^ndia» 
Ttiv ^Ev6vfJLfi<riv avTn^, v^rrepov Ka6api<r6€VT<ov TravTcov Sia t^j 
To5 2tt)T5/>09 irapov<ria^ €vpi<rK€i airrtiv* Sio Ka\ TavTtiv ^ a^jro- 
Ka6i<rTa<r6ai KaT avTOvg evTO^ irXfip<afiaTog. ^vfieZva tov 

Ecclesiam, cujus substantiam assumpBisse dicuut eum, et cum 
semetipso erexisse, quoniam erat ipse fermentum. 

17- Et 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.xv.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. Muliorem autem lucxv.s 
illam quae mundat domum, et invenit drachmam, superiorem 
Sophiam narrant dici : quse cum perdidisset intentionem suam, 
post deinde, mundatis omnibus per Salvatoris adventum, invenit 
eam : quoniam et hsec restituitur secundum eos intra Pleroma. 

^ av¥€(rra\Kivfu is not expressed by Hence (rwea-rriKipcu, conttUitae, would 

eresaue; either the Greek or the Latin give an unexceptionable meaning, and 

text has suffered change ; perhaps both. was most probably the author'8 word ; 

The older editors adapt the Latin to the although his transhitor read perhapsdi^a- 

Greek text, and read contraxiaae. Grabb reToKKhKu and wrote evexisse. 

ohseryes that the metaphor from the ' The restoration of the superior 

fermentation of dough should be pre- Sophia to the Pleroma is deecribed 

aerved, and for the word in the text he above, § 3 of this chapter ; that of the 

proposes to read ffvva»€<mjKivai„ But inferior Sophia, Achamoth or Enthy- 

the Bubject of the verb is aMv, mean- mesis, towards the dose of § 12, when 

ing Christ, iv a^(p referring to 4>ipatM. she is restored to her consort Soter. 


ai^it 17'. ^^^ ''■^^ ayKoXa^ Xafiovra tov X^ictto»', Ka\ eir^^apicrTio-avTa m. 40. 
4. avT(pf Kai eiirovTa* JNvi/ aTroAi/ei; toi/ 001; Aov croi;, oefnroTOy 

KaTa TO prjiia a-ou iv etp^vriy tvttov civai tov AtijuLioupyov 
Xiyova-iVf ij fo?] eXdovTO^ tov 2)a>T?|0Of e/JiaOe t^i/ jULeraOea-iv 
avTov, Kai tjvj^aplcrTticre tw HvOw. Kai Sia TrJ9 €v TtS EJay- 
yeXlvo Kvipvaa^ofJLevfi^ '^ Trpotf^^TiSo^^ ejrra erfi jmeTa avSpos 
e^flKvlagf Tov Se Xoi^ttov airavTa yfiovov xnpa^ jiievova^ri^y axP^^ 
ov Tov ^WTvjpa iSova-a eiriyvco avTOVy Ka\ eXoXei irepi avToO 
iraa-ty (^avepdn-aTa ttiv 'Aj(a/io)0 fitivveadat Siopt(pvTaiy ^iy 
irpos oXiyov tSova^a tov ^wT^pa fieTa tS>v ^ iiXiKt(aTS>v avTOv^ o. aa. 

Lucii.i8 Simeon autem eum qui in manus mas accepit CArigtum, et 
gratiaa egit DeOy et dixit: Nmc ^remittis eervtm tuvmy Domine, 
secundum sermonem tuum inpace^ typum esse Demiurgi dicunt, qui 
veniente Salvatore didicit transpoBitionem suam, et gratias egit 

Lue. ii. 36. By tho. Et per Annam, quaa in Evangelio dicitur septem annis 
cum mro mxisae, reliquum autem omne tempus vidua perseverasse, 
donec vidisset Salvatorem, et agnovisset eum, et loqueretur de 
eo omnibus, manifestissime Achamoth significari dicunt: quas 
cum ad modicum vidisset tunc Salvatorem cum cosetaneis suis, 

^ Gbabb remarks that the translator They were simultaneous with the exnan- 

ogrees closely with the received text of ation JesuB or Paracletus, § 8, or Soter, 

the N. T. in supplying Deo, But the § 4, and therefore ^Xticiu>reu of Soter, 

author manifestly gives the sense of the § 8 ; but they were an &Tdaf$iafJia of the 

passage from memory, and instead of entire Pleroma, and, therefore, inter ae 

€v\&y7f(re r^ Oebif exhibits a paraphrase. ifioyeptts. Tkbtullian seems to haye 

' The transhitor names the prophe- understood the term as having reference 

tess. Stikben corrects the Greek from rather to the source of their emanation, 

theLatin. ButtheGreekseemsgenuine, the ^ons of the Pleroma, ^n^«^ /o- 

and requires no correction, if we con- muloSf simidacra dominorum, ig, and 

sider the name to have been substituted he shews that their hom6geneity could 

by the transh^tor for the sake of per- in no way apply to Soter. Par genua ; 

spicuity. n tnter ae, Jieri potesl; si vero Soteri ccm- 

' iikiKiiaTiSy, According to Stiebek substantitx^s {amhigue enim pontum in- 

tbis word exphdns the sense in wbich veni)gua:eriteminentiaefusinter8ateUitet 

Valentinus uses the term bfioyeveit, cocequalest Tbese ijXiKwrai eCT^eXot oer- 

with referenoe to the angelic train that tainly recal to mind the i^oftMo6ft/einK 

accompanied Soter ; i. e. cosbvbI in point fltyyeXoc of JusTiN M. Apol. i. 6, upon 

of origination, and not homogeneous in which paasage the reader may consult 

point of nature, see note on § 4. But if he pleases note 3, p. 84, in my Hi^. 

I am inclined to think that the two and Theol, of the CrmU, Cf.p.a 3,^.5. 
words are used with relation to two ^ It may be observed that remitti» is 

several conditions of their existence. found in the translation of the same 


T<p Xotirtp xp6v(p iravTi fievova-a ev r^ fie^roTtp^i irpocreSej^ero oS^i^tiy! 

y s 9 N»\' ^*— ' »' ** MA8S. I. ylii. 

avTov, iroT€ ttoKiv eXeva-erai xai avoKaTa^TTfja-et avrtiv Trf 4 
avTfjf crv^vyltf, Kai to ovojuLa Se airr^y /jL€jULtjvv<r6at viro tov 
^(OTrjpo^ iv T(p eipfiKcvaf Kax eSiKaidOti j; fro^^ta airo tZv 
T€KV(av avTij^' Kot viro TiavKov Se ourw ^o(f)lav Se XaXovficv 
€v Toh TcXe/oif. Kal Tay avl^vyta^ Si tol^ €vto9 'TrXtjptaiuLaTOf 
Tov TlavXov €tptiK€vat dxxa^Kova^tv ^cirl €V09 S^t^avTa' tr€p\ 
yap Ttig ir^pt tov fitov a^v^vyta^ ypa(f)(ov €(^vi* To /JLvoT^ptov 
TOVTO fjL€ya €(rTtv, ^yta o€ \€y(a €19 2\.ptaTov Kat Tfiv Ji*^- 

18. ''Eti T€ n. Se] ^looivvriv tov /iadjTT^v tov J^vpiou 
StSa^rKovcrt Tfiv irpdTfiv oySoaSa ^ /x€fjLfiwK€vat avTai^ \€^€(rty 

XcyOVTCg OVTW^' ^loiXXVVfl^ 6 lULadflT^^ TOV J^VplOV fiov\6lJL€V09 

postero omni tempore perseverans in medietate, sustinebat eum, 
quando iterum veniat et reponat eam suse conjugationi. Et 
nomen autem ejus significatum a Salvatore, in eo quod dixerit : 
Justificata est Sapientia a filiis ejua : et a Paulo autem sic : ^uc. irii. 35. 
Sapientiam autem loquimur per/e(^is. Et conjugationes autem icor.ii.6. 
quse sunt intra Pleroma Paulum dixisse dicunt, in uno osten- 
dentem; de ea enim conjugatione, quae est secundum hano 
vitam scribens ait : Hoe enim mysterium magnum est; dico autem Eph. v.32. 
in Christo et Ecclesia, 

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 also, in quoting Yidarra di* airov tyhftro, as appears a 

Luke ix. 60, d0cf is rendered Remitte, few lines on ; as Neandkb says, Gtnet- 

^ M hbt, A contrast is drawn be- ische Entmichdung d. Qnost. Syst. p. 102, 

tween the av^lai in common life and Der Logoa icurde Ursache der O&ftaltung 

thoBe within the Pleroma. The JEon und des Daseyne fii^ aUe folgeTide jBonm. 

Ecdesia represented the entire body, It may be open to conjecture, however, 

probably, because each JSon was a Ple- whether omnium does not represent- 

roma, and the JEodb were all *EKK\rf9lai, ^onum, koX rV 'r(av aldytay yiv^atp. 
See p. 22 f n. 2. Cf. p. 78, 1. 6. ^ The veraion is defective and may 

' It bafl genenJly been conaidered be made good from the translation of 

that the Latin version, et omnium gene- fiiLLius, by repladsg ItoLque with the 

rationem, is redundant. I am inclined words Hiwiet verbit utent^s; JohanneB 

rather to suspect a loss of the words Kal Domini diacipulus, rerum omnium ortum 

T^ Twr rdirnav yheaw, from the Greek ; exjHmere cupiens, juxta quem Paler omnia 

because of the Valentinian comment on produxii. 



oS*/'/*i& «Vefi/ Tffv tZv o\tov yivecriv, Kaff' ^v tcl iravTa 'irpoefiaXev 6 

MASS.I.vili. TT''' * 'n \ ^ /1^«^^ 

^ llaTtipy apyfjv Tiva VTroTiueTat to irpoorov yevvtjvev viro tov 
Qeovy ov foj Sij Ka\ Ylov Moi^oyev? ««^ Oeoi' K€K\fjK€Vy iv ^ 
Ta iravTa 6 HaTrip ' irpoefiaX^ anr€pjuLaTiKW9> 'Yiro Se tovtov ic. 4i. 
(f)ff<ri Tov A.6yov irpofi^fiXtjaOat, Kal iv avT^ Ttjv 0X171/ ^twv 
Alivwv ov(riaVy ^v avTO^ v<rT€pov €/x6p<f>(io(r€V 6 Aoyoj. *E7ret 
ovv ircpi TTpwTtj^ y€V€<r€wg Xeyei, KaXH^ aTro t?? ^PX?^» 
TOVT€<rTt Tov ^Qeov Kot Tov A6yov, t}jv StSa<rKa\tav TrotetTat" 
Xeyei ^e ovTta^' ^Ev ap^jQf ^v 6 Aoyoj, Ka\ 6 A6yo9 ^v irpo9 
Tov Geoi/, Ka\ Geoy ^v 6 Aoyoy oSto^ ^v ev a/ox? '^poj tov 
Oeoi/. Up6T€pov Sia<rT€i\a9 to, Tpta, Geoi/, Ka\ ^Ap-jfijVy Koi 

Joh. i. 1, 8. 

factum est a Deo : quod ^etiam Nun vocat et filium : et uni- 
genitum Domini vocat, in quo omnia Pater ^praemisit [Ug. emi- 
sit] seminaliter. Ab hoc autem aiunt Verbum emissum, et in 
eo omnem iEonum 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 
sic : In principio erat Verbum^ et Verhum erat apud Deum^ et 
Deus erat Verbum: hoc erat in principio apud Deum, Prius 
distinguens in tria, Deum, et Principium, et Verbum, iterum 

1 Afl Nbandeb expresses it, p. loi, 
in welchem der Vaier AUes dem Keime 
nach aus sich erzeugle; but the author 
ifl Bpeaking of the spiritual seed, or 
yyQffLS, the Bubstantive life of the Ple- 
roma, see note i, p. 5 3> rather than of the 
Beed of all created substance. The Ple- 
roma was the ideal of the universe. The 
reader will have remarked that the high- 
est gift that .^n or created being could 
receiye was that ftip^naiTii «rard yvwrttff 
that was deriyed through NoOt or Moi^o- 
7ci^s from BythuB, as a Bpiritual Beed. 

* Kal6 fih fuivat fumoy€i^t Tlbt elt 
Tor «r^Xiror rov Uarpdt r^ hfBifiyiai» did 
r9jt ypiixreiat i^riyctTa^. roit alQffiP, Cut 
fty KaX 6rd rou KbXrov airrov irpo^^yf' 
eels. Didaec. Or. § 7. 

» The translator giveB the aynonym, 
PtUi, by way of gloBB. 

^ The trauBlator evidently read 6 5^ 

Kal Nftr Kal tlbv Kal fiwoyeini Oeov KiKXn- 
Ke». The Didaac. Or. indicates /£oro7- 
eytf debv to be the true reading, <Vx^ 
7d/> rb¥ MoroycF^ \iyown, bv koX 6ebv 
Tpoffayopt^a-0ai, oft Kal iv rtSt i^s 
&trrucpvs debv a&rby brf\oi X^^wr, b fiovo- 
7eH;j 9€b5 (Syr. Seov lcTL-». Mf*-^) 
b tiSv ets rbv Kb\irov rov Uarpbt ixetvos 
iiirr^^fiaaro. Tbv Si Abyov rbv iv r§ dpxv» 
rovTov rbv iv ry ftovoyevet, iv ry vip koI 
rf &\rf$elqi firp^Cet rbv Xptvrbv rbv \byov 
Kal rV j^V 6$€v elK&rtat koX a&rbv 
X^€i, rbv iv ry 6«f? ry Ny 6vra. % 6. 

' Grabe, I think, is right in his 
conjectunJ reading emint; if the pre- 
ceding word were abbreviated prtmisU 
would eaflily be written for Pr emisit, 
The Arundel MS. has dimisU; and 
here the uncial character E, through 
the fading of ink in the light central 
stroke, may have been mistaken for D. 


A0701/, iraXiv avra evoiy iva xal rriv irpo^oXiiv cKarepfav "^ i;/;/2' 

»«%«fV ^ V'»'* * ^A' ^* ^'"W' MASS.I.viiU 

avTcov oei^fi, tov t€ iiov xai tov Jxoyov^ Kai Ttjv irpo^ aAAi;- 5, 
Xov? ajULa^ Koi Ttjv irpo^ tov TlaTcpa evwaiv. ^Ev yap rw 
IlaT^i, KOi €K Tov UaTpo^ ij ^PX^' r^" ^PXP ^^] '^^* ^^ ''"^^ 
apyri^ 6 Aoyo9. KaXwf ovv elirev 'Ej/ apx.^ ^^ ^ Aoyop* ^v 
yap iv t£ YhS' koi 6 Aoyo^ ^v irpo^ tov Qcov koI yap ^ 
^PX^* *^^' Oeo9 ^v 6 Aoyoy, OKoXovOwg' ^to yap €k Geoi/ 
yevvtiOeVj Geop itmv oSto^ ^v ev apy^ irpo9 tov Qeov 
0.40. ISei^e Tfjv t5? TrpofioKrj^ Ta^iv iravTa Si* avTOV iyivero^ Koi 
\(oph avTov iyivcTO ^ov^ ev iracrt yap T0I9 fi€T avTOV 
AiZai fJiop(f>fj^ Koi yevia-eco^ amo9 6 Aoyo^ iyiv€TO. 'AXXa 
o yiyovcv iv avT^, (f)fj<r}, ^co^ icTTtv ivOdSe Koi ^crvl^vyiav 

ea univit, uti et emissionem ipsorum utronimque ostendat, id 
est, Filii et Verbi, et eam qusB est ad invicem simul et ad 
Patrem unionem. In Patre enim et ex Patre principium, in 
principio autem et ex principio Verbum. Bene igitur dixit, In 
prindpio erat Verbum; erat enim in Filio : JEt Verbum erat apud 
Deum: etenim principium. Et Deus erat F(0r6t«m, consequenter; 
quod enim ex Deo natum est, Deus est. Hic enim erat in prin- 
eipio apud Deum, ostendit emissionis ordinem. Omnia per ipsum joh. i. 3. 
faeta sunt, et sine ipso factum est nihU. Omnibus enim iis qui 
post eum sunt iEonibus, formationis et generationis causa Ver- 
bum factum est. 8ed quod factum est in eo, inquit, mta est: 

^ Bene notandum hoc, sive Irenan &c. Upbs di roi>f tV irepl AltJiKay dpa- 

aive Valentinianorum, axioma, per quod irXdffajrras iv ffv^iais fivdoXoyiaVf Kot 

vera Beitaa Christif utpote ex kyposktn olofUvovs imb NoO koX 'A.\7i$€las Trpo^t' 

Patria geniti, probari potest. Grabe. Ex pkriffBai \byov koX j^ta^, oiJ*c &irl$auop koX 

to tnim, quod Prindpium easet apvd ravra djroprjffai. 11 wj ydp ^ Kar* airo^ 

Deum, VaUntiniani coUigebant, Verhum cvli^uyos tov \6yov ^(o^ rb yeyovhtai. h 

quoque apud Deum esse, quia Verbum in r<f ffvlpjytp Xa/t^di^et ; 6 yiyope ydipj ^fnjalv, 

Principio, id est Filio, juxta eorum pla- hf airr^, ZiiKonfln-L rQ vpoeipripLim^ ^^V; 

eita existdMt. Ibid. And Massubt, Ex ^ia^ ^p. Orio. Toixi. m. Comm. in Joh., 

eoenim, quod Verbum esset in principio also S. Cyril Al. injoh., S.Auoubtin, 

ef ex principio, eoncludebant Verbum Tr. i. in Joh.^ &c. 
ease apud Deum, quia Prmcipium, i. e. ' ffvly^flap. The Latin has the 

Filius Deus est. plural, but the Greek expresses the oor- 

' oM* fv. The Yalentiniana were rect senBe, for the author is speaking of 

not peculiar in closing the period with no other copula than that of Logos and 

theee words ; some of the Catholic fathers Zoe. May not the untransiated text have 

exhibit the same defective reading, aa read <n;ivy£at i/un/ffji^eve^ The same 

indeed does IvatHMVS, i. 19, 11. 7, ni. 8, Valentinian notion is repeated in the 


m^itit ^Mwa-e' Ta /iei/ yap SXa^ €<f>fif Si avrov yeyevticrOai, Viv Se 
5 ]^(otjv €v avT(p* AvTtj ouv jy ev avTw ycvofx^vti oiK€ioT€pa €<mv 
€V avT<p Twv Si* avTOv y€vofJLev<av' (rvvecm yap avTtS, Ka\ Sl 
avTov KapTro<^op€i* cireiSii yap hri(f>€p€i, koi rj ^(arj ^v to *<^£9 
tZv avOpdTTCdVy^AvOpooTrov €iiru>v apTi, koi Ttjv ^EKK\tj(riav o/xftH 
vvjuL(09 T^ ^Av6p(a7r(p efJLrfvvtreVy ottoo^ Sia tov cvog ovoimaTog m. «. 
Stj\(i(rti Ttjv Ttji (rv^vyla^ Koivcovlav, 'Eir yap tov A.6yov koi 
Ttj^ Z(atjg '^ AvOpoDTTO^ ytv€Tai Koi ^1SiKK\tj<ria. $£9 Sc etire twv 
avOpdiTdov Ttjv Z(atjv, Sia to ir€<^(aTl(rQai avTOv^ vir airr^y, h Sfj 
€(m fJL€fxop<^S><rQai Ka\ ir€<f)av€pw<r6ai. Tovto Se Kal 6 Jlav\og 
\cyer Hav yap t6 <f)av€povfi€Vov <f)S>9 €(rTiv. 'ETree tolvvv 
€<l)avep(o(r€ Kai eyevvtj^re tov Te^AvQpanirov Ka\ Ttjv^lStKK\tj<riav 
fj Z(orj, <l)S>g €ipij<r6ai [^eiprjTai] avTwv, ^a<f)S>g ovv SeS^^o^Kev 
6 ^I(0(ivvri9 Sia tS>v Xoyoi/ tovtodVj to t€ aX\ay Ka\ Trjv 
TerpaSa Trjv SevTepav, Aoyov Kot Zayrjv^ "Av^pcoTOv koi 'Eif- 
K\rj(riav, 'AXXo firjv koi Trjv irpcoTtjv efi^vv^re TerpaSa' Sitjyov^ 

hio enim syzygias manifestayit: Omnia enim, ait, per ipmm facta 
sunt^ vita autem in ipso. Haeo ergo quse in eo facta est, proxi- 
mior est quam ea qus per ipsum faota sunt: cum ipso est enim, 
joh.1.4. et per ipsum fructificat. Quoniam infert, Et vita erat lux 
hominum. ^ Hominem autem nuno 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. la Paulus dicit : Omne enim quod mani/estatur lumen est. Quoniam 
syr. jLy|9 igitur vita manifestavit et generavit Hominem et Ecclesiam, 
lumen diota est eorum. Aperte igitur manifestavit Johannes 
per sermones hos, et alia, et quatemationem secundam, Logon 
et Zoen, Anthropon et Ecclesiam. Sed et primam significavit 
tetradem. Narrans enim de Salvatore, et docens omnia, que 

DicUuc. Or., 6 yiyw€v h a&n^ rQ X^^i, life or ^cX^eia, among the number of 

i^ riv ^ ffi^XTfor hvb Kol^miaufb KrVKOf, things create. 

fytS» el/u ^ fwij. § 6. ^ b tk i» ravT&TiijiTi fAWoyc^t, ov 

^ Mabsust reminda his reader that xarik djjyafuy ddid(rrar<0 6 ffurr^p ivepyetf 

the Macedonians or Pneumatomachi our6s i<m r6 0wf r^t iKKXtfalas r^ rpd- 

adopted this Valentinian view of the re^ iv aK&np Kal iv ikyvolq. oCanp, 

aame text, that they might indude the Didasc. Or, § 8. 
Uoly Spirit, with them a mere spirit of * The MSS. have ffominei. 



fiepof yap irept tov 2)c0r9/t>of, koi \iym Travra ra €kto9 tov "^i;i;i8; 
TTArjpwfJLaTO^ 01 avTOV /JL€iJLOp<pw<ruaiy Kapirov eivai (pija-iv s. 
avTov ^vravTO^ tov TrXfipwfjLaTO^. KaJ yap (^S? clptjK^v avTov 
TO €V T? (TKOTia (j^aivojtievov, Kai jul^ «raraXi^i^dey vir aJr^f, 
€Tr€iSii iravTa tcl ^ y€v6fJL€va €k tov ttolQov^ apiJiOtra^ fiyvo^Ori 
\nr ^avTtjf. Kal vlov Se, Kai aX^OeiaVy Kal ^coijv Xcy^i avTov 
Kai \6yov crapKa y€v6iJL€vov ov Tijv S6^av edeacraiJLeda, (f>V^h 
Kai ^v ^ S6^a avTov, ^ola ^v j} tov juLOvoyevovg, V ^^'to tov 
iraTpo^ So6€i<ra avTw, ^ir\ipti^ ^apiTO^ Kai aXtiOeiag. Aeye* 

extra Pleroma sunt, per eum formata, fructum quoque eum 
esse dicens intra Pleroma. Etenim lumen dixit illum quod in 
tenebris lucet, et non eomprehenditur 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 

* TOFrbt is undoubtedly the true 
reading; the ValeDtmian Soter being 
an emanation from the coUective Ple- 
roma, see end of § 4. The trauslator 
read hrr6s. 

' y€v, iK ToO irddous, i. e. the forma- 
tion of matter and material objects from 
the paBsion of Sophia. 

* air Tjs, TTJi cKorlas sc, that is, all 
that was not of the spiritual seed, for 
80 ^ ffKorla ia interpreted in the Didasc. 
Or., Kttl ii ffKorla airrbif oi^ KaTiXaficv, ol 
dTOffTar^fyrarres, koI o2 Xotiro2 rwy AydpiSf 
TWf o6k fyvwrau aMVf koX 6 edyarot 06 
Kariffx^ o-iThp, § 8. Henoe, perhaps, 
the transbktor expresses that which he 
knew to be his author'8 meaning rather 
than hifl exact words when he renders 
{nr* aMjs twice by ab eis. 

^ There is aome heretical significance 
in thiB alteration from ots to ola •Sjv ^ toO 
Mor. For the Yalenlinian ^wr^p upon 
earth was 6 TpufriroKos 'Ii^roCr of whom 
it wa8 said S. John was speaking ; but 
in the Pleroma he was 6 /lovoyctrffs, as 
the DidoK, Or, states § 7> ^ ^ ^^ 
ravBa 6^eir oi;c fri /wpoycit^s, dXX* a)t 
lutpoyeviis Tp6s toO dToardXov Tpoaayo- 

peiJfTaf 66^ap ots MowycFoOf &n efr Kal 
6 a{rrbs <Sy iv pJh r^ ktUtu Tpurr^TOK^s 
icTOf *1tj(toOs, iyHi T\rfpd)fiaTi MocoyeyT^r. 
^ TXiffpTfs. The Valentinian, as Gbabk 
shews, did not stand alone in referring 
this word ungrammatically to 66^0» in- 
stead of to X^^ot ; he cites S. Ctb. Al. 
and Theophtlact. It would seem that 
this entire passage, from the first refer- 
enoe to the opening of S. John'8 Gospel, 
introduced with the wordfl X^oi^ej 
ovTtas, to the end of this section, i8 quoted 
from the writingH of the Valentinian 
ProLEMJiUB. The misquotationsof Scrip- 
ture are marked with a 4*V^^> ^^ ^^ ^^ 
present instance error is expo8ed by the 
production of the exact words of S. 
John. The genuine text, therefore, with 
its prefatory X^ei Hi oHtws, is parenthe- 
tical ; just as in the outset the Valen- 
tinian perversion of the Apo8tle'8 words 
i8 first given, and the text itself i8 then 
added parenthetically, X^ci 5^ our<i;t, 
iv dpxv ^^ ^ A67or, «r.r.X. The reader 
will also obBerve the paraphrase of the 
wordfl Tapd TaTp6s, whereby the glory 
of the Only Begotten, i. e. his modal 
subaistence or yvwris, p. 53, n. x, and 


OBttii ^* oSt€09' Kai 6 \6yo9 <rap^ eyevero, kqi ia-K^ivaxrev ev 
MA8&i.Tta.^^-^^ irai eOeaa-a/JieOa rrjv So^av auTOVj So^av W9 fiovoyevov^ 
Tra^a IlaT/DOp, irXiptj^ j(apiT09 Ka} aXrjOela^, ^Ajcpifim 
ouv KOt T9JV irporniv ijuLiivua-e TeTpaSa* * HaTepa eitrwvj m. 43 
Koi XapiVy Kai tov Moj/oyevjy, koi ^AXiiOeiav. OJJrw 6 
^Ia>avv^9 irepi Ttj^ irpwTfi^ Ka\ juLn^po^ tZv oXwv Alwvtav 
6ySoaSo9 eipfjKe, JlaTepa yap elptjKe^ Ka\ yiapLVy Ka\ Movo- 
yevriy Ka\ ^KKriOeiaVj Ka\ A6yoVy Ka\ Zwijv, Ka\ ^AvOpwiroVy 
Koi ^EKKXtia-iav^. 

19. 'Op99, ayaiTfiTe, t^v fieOoSov, J 01 xpwjmevoi (f^peva" 
iraTOua-iv eauTOugy eTrrjped^ovTe^ Ta9 ypa<^a^y to irKda^fJLa 
auTwv e^ auTwv auvia^Taveiv ireipdjULevot. Aia touto yap koi 

joh. L 14. autem sic : Et Verbtm caro factum est^ et habitavit in nobisy et 
vidimuB ghriam ejus, gloriam quasi unigeniti a Patre^ ^plenum 
ffratia et veritate, Diligenter igitur ostendit primam quater- 
nationem, Patrem dioene, et Gratiam, et Monogenem, et Veri- 
tatem. Sic Johannes de prima et matre omnium ^Eonum ogdo- 
ade dixit. Patrem enim dixit, et Oratiam, et Monogenem, et 
Veritatem, et Verbum, et Vitam, et Hominem, et Eccleaiam. 
Et Ptolemaeus quidem ita. 

19. Vides igitur, dilectissime, adinventionem, qua utentes 
seducunt semetipsos, calumniantes scripturis, fictionem suam ex 
eis ^oonstare annitentes. Propter hoc enim et ipsas eorum ad« 

not hia very Bubstance was deriyed from out this section, excepting only the two 

the Father. first linea and the parenthetical texts. 

^ Uaripa, i. e. Bv66p ' Xdpuff i. e. Ptolemy and Heradeon were the chief 

2<7i)r. § I. It is evident therefore that teachers of Valentinianism in the West, 

the westem Valentinians included By- and in the East Theodotus, Axionicua, 

thuB and Sige in their system of thirty and Bardesanes, who, howerer, w styled 

.^iOnB. It wiU be seen in the sequel that more justly the precursor of Maniche- 

the Eastem branch of this heresy ad- ism. Hipp. Phil. vi. 55. 

hered more closely to the original notion * Plenum, Mas8UST'8 reading is con- 

of Valkntikus, and treating Bythus as firmed by consent of MSS. in V. rviii. 1. 

the Monad, and Sige as a mere negation, ^ cofutare, cor^re would make a 

made up the number of thirty by sub- better sense if the Greek agreed. The 

stituting in their plaoe Christ and the Ogdoad as forming an even numberwas 

Holy Spirit ; these two .^Eons were in- feminine ; the even numbers, acoording 

cluded in the Pleroma, and such a mode to the Pythagorean notions so manifestly 

of enumeraidon very likely expresses the adapted by VALKirriKUB, were consi* 

original conception of the heresiarch. dered to involve the feminine idea, as 

* Suppl. Kai 6 /lip IlroXefuuof oihm, the oddnumbers were deemed masculine. 

whoee words have been quoted through- So HiFFOLTTUB, speaking of the Pytha- 


auTO^ [airraff] irapcOe/Aijv avrwv ^ra^ Ac^eip, Iva i^ ai5Ta>j/ ^|- J- }• }J- 
KaTavofjcrti^ rhv iravovpyiav r^g iieOoSeia^, koi rriv Trovnpiav ^^^^•"•'' 
T^? irXdv^g. UpwTOv jUL€v yap ei irpoeKeiTO ^lwavvfi Ttjv avw 
oyoodSa juitivvaeiv, Ttjv Td^iv dv TeTtipfjKei r^y vpofioXri^y Ka] ^ l mww. 
Tvjv irpwTriv TerpdSa (re^aa-fitiaTdTtiv oZa-avy Ka6oi>g Xeyova-iVy 
iv irp(0TOi9 dv TcOeiKci Toh ovojuLaa-i, KOi ovtw^ ^eire^ev^Ofi t^i/ 
SevTepavj *tva Sta t$? Ta^em rS>v ovoixdTwv ^ Ta'^ip Sefj^Q^ 
Tfi oySodSo^' Kai ovK dv juLeTa too-ovtov Stda-TriiuLa, w^ 6ic- 
XeXtia-fJLevof, eiretTa ava/JLVfia-Oehf ev eaj^dTw irpwTfi^ iixefivtiTO 
TerpdSo^. "lEtireiTa Se Koi tcl^ av^vyia^ afifiavai Oekwv, Ka\ to 
Tfj^ 'Eir/cX*?<r/a? ovk dv irapeXiirev ovofxa' aXK ^ Ka\ eTn twv 
\oiTrwv avl^ytwv ^pKeaOfi t^ tSi/ appevwv irpoa-riyopia, ofxoiw^ 
Svvafievwv KaKeivwv awviraKOvea-dai, *iva Tfiv evoTffTa Sta 
vdvTWV ^ ire<f>v\aKm* ^suppL ^J ei tZv Xotiroyv Tag av^vyov^ 

posui astutias et dictioDee, ut ex eis consideres malitiam inven- 
tionis et nequitiam erroris. Primo enim si propositum eseet 
Johanni, illam qusB sursum est octonationem ostendere, ordinem 
custodisset utique emissionis, et primam quaternationem, 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 prim» memoratus fiiisset quatemationis. Deinde 
autem et conjugationes significare volens, et Ecdesise non prse- 
termisisset nomen; sed aut et in reliquis conjugationibus cour 
tentus fuisset masculonim appellatione, similiter cum possent et 
illa simul subaudiri, ut unitatem per omnia esset custodiens; 

gorean TetnMl says, 'ApiBfibs y4ywt TrfTot KdkciffOai, 'Exi ira<ri Si ro&rois ii 

T/H&rws dpX^t ^"""^P ^ffflf iv, dSpuTTOSf rerpdf OijXvt dpiBfxds, 6 Hi aMs koI 

dirardXi/irros, ^wi» iv iavr^ irdirras to^ ApTios icaXetrai 8ti OijKus iini». PhU. i. 
ir* dTcipoy dvpafiiyous iXOeiv dpiOfio^s ^ Suppl. rAt rex^Aj «fa^- Cf. Int. 

irard t6 wXifOos. Tuw 6i dpiOfJuav dpx^ ' For ^Te^d^^i; Gbabb proposes to 

yiyoif€ KaO* inrbirTaffiv ^ irpdmj fiwb^s, read ^irei^eiJicei, and Massuet iri^cv^e, 

^jris iffrl fiowds dpoyff, ymnnaffa TaTptKus It is inore probable that iwe^ix^ ^ 

Tdrras ro^ dXXovf dpiOfxoOs. AeiJre/ior if Bevripa waa written originally. 
^ avdf ^Xi;t dpcOfths, 6 9i a^6f koI * MS. Clsbmont, dein recommemO' 

Apriios iTb ruif dpiOfiifructaif icaXecroi. raiuSf which reading seems to embraoe 

Tplrw if Tpids dpiOfkbs Apcv^t o?rof xal theelementsoftheseveralraruEleelionef, 

Ttpurffbs {rrb rti» dpiOfiffriKQp ptwofioOi- deind^e comm. and de re eomm. 

VOL. I. 6 


UB.Liij KareXeyef koi t^v tov ^ AvO pooirov av fiejjifivvKet a-v^vyov^ 
MAa8.Lt«.L ^^j ^^^ ^j, a(f>!iK€v ix fiavreiaf ti^a^ Xa/ifidveiv TOvvofia ovr^?. 
^avepa infv i} r?? €^»;7«7<reo)ff * irapairotria-if, Tou yap ^lcodvvov 
eva Qeov iravTOKpaTopa^ Ka\ eva fiovoyevij Xpiarov ^lfjcrovv 
Kfjpva-arovTO^i Si oB ra nrdvTa yeyovivai Xeyet^ tovtov vlov H. 44. 
[?. Aoyoi/"] Gcoi/, TOVTOv ^ovoyev^^ tovtov TravTwv iroitp-iiVy 
TovTOv (f>Z9 aXfiOivov (f)iaTil^ovTa irdvTa avQponrov^ tovtov 
Koa-fiov iroitiTijv, tovtov «9 tcl iSia cXi^Xi/Sora, tovtov 
avTov adpKa yey ovoTay Koi ea-KtivwKOTa ev i/JLiv ovToi 
vapaTpeirovTeg KaTO. to vidavov tviv €^iyn<riVy oAXov ^iei^ 
Tov ii/Iovoy€V9J deXova^tv etvai icara ttiv irpofioXtiv, ov Sti koi 
^ap^iiv KaXova-iVy aXkov Se tov ^LwT^pa yeyovevat d^ot/eri, 
Koi aXXoi/ Tov Aoyoi/ ^vlov toS M.ovoy€vovg, koi aWov tov 
XptOTOv «V hravopdi^tv tov irKvip&iJLaTog TrpofiefiXrifievov' o. 42. 
Koi %v eKaoTOV tS>v elptifJLevmv dpavTeg cltto t?? aKfidelag, 
KaTa^ptiadiJLevoi TOig ovoixaa^iv, eig Ttjv tSlav irrroOea^tv fkeTfi^ 

aut si reliquorum oonjugationes enumerabat, et Anthropi, (id 
est, Hominis) utique manifestasset conjugem, et utique non 
remisifiset de divinatione nos accipere nomen ipsius. Manifesta 
igitur expositionis eorum transfictio. Johanne enim unum 
Deum exponente [/. Onmipotentem], et unum Unigenitum 
ChriBtum Jesum annunciante, per quem omnia facta eflse dicitt 
hunc Verbum Dei, hunc unigenitum, hunc factorem omnium,hunc 
lumen verum illuminans onmem hominem, hunc mundi fabricar 
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 quse dicta sunt auferentes a 
veritate, et abutentes nominibus, in suam argumentationem 

^ Toparolifint, theprepontion haying * Monogenes wm oalled the Son of 

ite peoaUar foroe, oonveys the notion of Bythus, but we do not find elsewhere 

penrenion, e. g. «otn JUium, Compare that the Word wae derived by Va* 

thelaetwordBof §90, p. 89. lkktinus (rom Monogenee by filia* 

* BythuB waa the rpoofixrl ; tfoOs, the tion ; it ie perhaps the author'a own 

reflex of Bythus, wai oalled dfix^* See § i . inferenoe. 



veyKavy wa-Te kot avrovf iv T019 too-ovtoi^ tov *I(aavvfiv tov Wl^f /-Jjf 
J^vpiov ^ltia-ov XpiarTov fiveiav ^supph ^ij av^ iroma-Oat. Ei 
yap HaTcpa elpviKe^ Ka\ Xapiv, Kai Movoyev^y Kai ^AXiiOeiav, 
Koi Aoyovj Kal Zwijv, Kai " AvdpoDirov, Ka\ 'ISiKKXpja-iaVy ifara 
Ti;i' €K€ivoi>v xnroOeaiv irepl Tfj^ 'irpan-fji oySoaSo^ €ipfiK€v, iv ^ 
ovSeirtjo 'I/ycroJ/r, ovSiirvn XpiaTo^ 6 tov ^ltaavvov SiSaa^KaXo^, 
Oti Se ov irepi tS>v a^v^vyitov aurw»' o 'A-jtoo-toXoj elpfjKev, 
aWa irepi tov lK.vplov fj/jLwv ^lfja^ov X^icttou, ov koi Aoyov 
oTSe Tov Qeov, avTo^ TreTToifjKe (^avepov. ^AvaK€(f}a\atoviJL€vog 
yap Trepi tov elptjfievov avTw ' avw iv apXiJ Aoyov, iire^fjyetTar 
Kai 6 Aoyoj a-ap^ iyevero, Ka\ ia-K^vwa-ev iv fjixtv. KaTa Se 
Tfjv iKcivayv vwodea-tv, ov)(^ 6 A6yo9 o-ap^ iyivero, 09 ye ovSe 
^XOe iroT€ iKTO^ JlXfjpdjtxaTO^' aX\a 6 Tfjg ^ otKOVOfJiia^ juL€Ta~ 
yevia-Tcpos tov Aoyov 2a>T^|0. 

transtulenint : ut secundum eos in tantis Johannes Domini 
Christi Jesu memoriam non fecerit. Si enim Patrem dixit, et 
Charin, et Monogenem, et Alethian, et Logon, et Zoen, et 
Anthropon, et Ecclesiam, secundum illorum argumentationem 
de prima ogdoade dixit, in qua nondum Jesus, nondum Christus 
Johannis magister. Quia autem non de syzygiis ipsorum Apo- 
stolus dixit, sed de Domino nostro Jesu Christo, quem et Ver- 
bum Bcit esse Dei, idem ipse fecit manifestum. Recapitulans 
enim de eo Verbo quod ei in principio dictum est, insuper ex- 
ponit: Et Verhum carofacium est^ et inhabitavit in nobie. Secun- 
dum autem illorum argumentationem, non Verbum caro factum 
est, quod quidem nec venit unquam extra Pleroma : sed qui ex 
omnibus factus est, et sit posterior Verbo, Salvator. 

^ drw. The omission of any equi* supposes tbat Epiphanius has preaerved 

Yalent for this partlcle in ihe Latin the genuine words, and that the trans- 

version, makes it doubtfiil whether the lator, taking an unusual degree of ]ati> 

word ought not to be omitted in the tude, has rendered them freely. Mas- 

Oreek. The writer, however, is con- buet takefi just exception to this mode 

trasting the two pafisages, wherein it is of settling the difficulty, as being wholly 

first (Ibfia) predicated of the Ad^of that at variance with the close spirit of the 

He was h dpxVt ^^^ subsequently, that translation. Stieren launches out into 

adip^ hfiverOf and, by a comparison of an irrelevant discussion upon certain 

the two, he deduces the proof that the phases of Valentinian error, but leaves 

same Logos which was in the beginning the difficulty unsolved. That either the 

was also incamate. text or the translation is faulty ia cer- 

* olKoifo/jUat. How ifl the Greek here tain; perhaps both. Billius corrects 

tobebarmonisedwiththeLatinl Gbabs the Greek to the Latin, and proposes, 



^aSlilt^ 20. MadcTC ovv avovproi^ oti 'Ii^o-oi/j o iraOaDV virepu.As. 

i7/ia>v^ o KaTa<rKtjv(a(rag ev ij/jnvy ouTog avro^ ea-Tiv o Aoyo? 
Tov Qeov. El fxev yap aXXop T19 tcov Aiwvwv virep r^y fjjmZv 
avTwv a-WTfjpia^ o*a^^ eyevero^ €iko9 ^v irepX olKKov ciprfKevai tov 
'AxocrroXoi/. E* Se 6 Ao^yoy o roiJ IlaTpoj 6 KaTafia^t avTo^ 
irm Kai 6 avafia^, * o Toi; fAovov Oeov /xovoyevijg woy, iraTcf TiSfi' 
Tov TlaTpo^ evSoKiav (rapKtaOeh virep avdpwirtovy ov Trep\ aXKov 
Tivo^i ovSe irepi oySoaSo^ tov Xoyov ^c^fTreTro/iyTai, oXX' if 
Trepl Tov J^vplov ^ltjcrov XpKrrov. OvSe yap 6 Aoyoy KaT 
avTOV^ irpofiyovfievta^ o^ap^ yiyove, Aeyovai Se tov ^WTijpa 

20. Disoite igitur ineensati, quoniam Jesus, qui passus est 
pro nobis, qui inhabitavit in nobis, idem ipse est Yerbum Dei. 
Si enim alius ex iGonibus pro nostra salute caro factus est, 
asstimandum erat de altero dixisse Apostolum. Si autem Ver- 
Eph. 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, sed de Domino ^Jesu Christo. Neque enim 
Verbum secundum eos principaliter caro factum est. Dicunt 

instead of 6 rijt oIk,, to read 6 ix rrivrw b of tbe only God, and is the negation 

7C7or(6r. Mabbuist combinee botb Greek of tbe Gnostic notion tbat tbe Soter 

and Latin, tbus, h ix wdrrup yeywCas, wbs a joint emanation from all tbe /EonB 

Kttl rifi oU. But may not tbe translator of tbe Pleroma. Witb regard to tbe 

baye rendered tbe Greek term oUoifOfda words adduoedfrom Eph, iv. 10, Valen- 

in tbis place by oeconomia, as is usual tinus also assigned to tbem tbeir Catbo" 

witb tbe Latin &tberB, Tertullian lic interprotation. In tbe DicUuc, Or,, 

especially f If so, I wotdd propose an after it bad been said tbat tbe same pri> 

alteration botb in tbe Greek and in tbe mary emanation was called Monogenea 

Latin, e. g. dXX' 6 ry olKovofjdq. y€v6fi.€im in tbe Pleroma, but Jesus, tbe first- 

ijfre fjLeraycyiarepoi «c.t.X. Sed qui econo- begotten in creation, it i« added, 6 d^ 

mia (mendose, ex omnibtu) faclfu, et tit aMs i<m tomOtos <Sp iKdffrtfi, otos Kex<a- 

[i ^*] posterior, &c. For an expUuiation p^^oi S^arai' Kal oMixoTt tov fietyap- 

of tbe ditpeMationaL cw^p tbe reader tos 6 «orojSAt fiefd^erat, 4»f<n yhp 6 

is referred back to § 1 1 ; be may com- dir^oXos, 6 yikp di^ojSds adrhs iari Ktd 

pare also tbe next section. 6 KaTopds. § 7. 

^ Tbe translator for 6 reads dwb, ^ Tbe translator adds Johannes. 

wbicb, in fact, c^ves a beretical cast to Scripture is so frequently cited by a 

tbe wordB. To say tbat tbe Word de- mere ^rfaty, tbat in aU probability tbe 

soended firom tbe only God, would be to autbor*s name was omitted in tbe ori- 

advance a statement witb wbicb almost gina]. 

every beresy but Sabellianism would > Tbese names are restored to tbe 

symbolise. 6 roG fi&vov 6eoO expresses Greek order, on the autbority of tbe 

as closely as drb r. fi. 9. tbat tbe Word Arundel MS. 


€vSvcra(r6ai ^(roofJLa y^v)^iKOV €k t>j9 oiKOVofiia^ KarearKevacrfAevov "5;/^^' 

appnrfp TTpovoiqii irpog to opaTOv yevecruai, Kat 'YtiAaipfiTOv. . 

api^ oe etTTiv tj ap^^^aia €k tov j(ov icara tov Aoa/x tj 
y^yovvta irXaa-t^ vtto tov Qeov, ^v aXfjOZ^ yey ovevat tov 
Koyov Tov Qcov ijUL^vvaev 6 ^looavvpi^. KaJ XeXvTat avTZv ^ 
irpwTri Ka\ ap-^^eyovog oySod^. TSvoy yap Kot tov avTOv ^€i- 
Kvv/X€vov Aoyov, Koi M.ovoy€vov^, Kat Zco^f, Ka\ ^arroy, Koi 
2«>t5^09, Ka\ Xpta^ov, koI Ytov Qeov, koI tovtov avTOv 
a^apKwOivTOf inrep ^fxwv, XeXvrai jJ t5p 6ySoaSo9 ^ a^Kfivoirfiyla. 
0.43. TavTti^ Se XcXvfJLevtjf, StaT€TrT(OK€v avrStv Tracra fj vTr66€<rtg, ^v 
^y\r€vS(i09 6v€tp(iTT0VT€^ ^ KaTaTpcjfOvo^t Twv ypaipwv, tStav wo- 
d^atv avair\a(rafJLevot. "EiretTa Xe^et^ Kat 6v6ixaTa a^TropaSrjv 
K€tfjL€va (rvWeyovTe^, fieracbepov^rt, Ka6m 'trpoetp^Kafiev, €K tov 

enim Sotera induisse corpus animale, de dispositione aptatum 
inenarrabili providentia, ut visibile et palpabile fieret. Caro est 
autem illa vetus de limo secundum Adam facta plasmatio a Deo, 
quam vere factum Verbum Dei manifestavit Johannes, Et 
soluta est illorum prima et primogenita octonatio. Cum enim 
unus et idem ostenditur Logos et Monogenes, et Zoe et Phos, 
et Soter et Christus [et] filius Dei, et hic idem incarnatus pro 
nobis, soluta est 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 praBdiximus, ex eo quod est secun- 

* StUl there was uothing v\iKhp in in Christ, also iffK-fyKOffey h ij/i». 
the Saviour. Hia body was ix rris * The Latin version has /a&o »<mwn«, 

d^ou^ous \//vxiKrjt odfflns, and as such indicating yl/evdwi^fuas, in its abbreviate 

under tbe regime of the Demiui^e ; such form ^€vSwas, Grabe, Massubt, and 

at least was the western notion. The Stieben agree in condemning the read- 

eastem phase of the heresy imagined, ing foUowed by the translator, stiU an 

5ri TpevfUkTiKbp ijp rb cQ>fiQL toG ^urr^pos, aUusion to the words of S. Paul, i Tim, 

HiPPOLYT. Phii. VI. 35. vi. 20, may justify it; and the Valen- 

' Or, as the author before expressed tinian correlatives are a sufficiently close 

it, d/J^i^^ Texv^. See p. 52, n. 5. iUustration of the iarriOiffCfs Trjs ^cu^o»- 

' (TKifPOTnfyla, apparently in con- pvfi.ov yviixrtw ot which the Apostle 

tinued aUusion to the words of S. John, speaks ; compare abo c. v. 
where after the decUration, koX 6 A670S ^ KoraTpixown, as in Athen. v., 

iro^l iyiveTo, it is added Kal iffKTJPUjfffp Trucpus 'AXic(/3id5ov KaTaTpix^i uis ol»6- 

h iifup. The Ogdoad, centring as it did ipXuyos. Fallfoul of. 


m!it» 'f^''"^ <f>v<rtp ciV to Tapa <pucriv ofioia trotovvre^ roh viro» 
MAS&1.U.4. 0^fj.^i^ ^^y Tvj(ov<ra9 avTOtg TrpofiaWofievotgy eiretra Tretpt^ 
IJL€V0t9 €K tS>v 'OjULjipov 7rotfjiJLaT<ov ^ juLeXcT^v airraj, tKxrre Tovf 
airetpoTcpovg SoKetv eir^ iKelvrjg rtjg i^ viroyvtov jne/AeXeTvfjjLevPif 
virod€<r€<ag ^OfjLfipov tol eirfj weirottjKcvaiy KOt voXXovg ervvap^ 
•jra^ffcrdai Std T?ff tS>v eirZv crvvOeTOv aKo\ov6la9f juLij apa 
Tavff ouTO)? "Ofifjpog elfj T€TrotfjK(a9» 'Qj o tov 'HpaK^ea viro m. 46. 
EtJpycrdcwff eir\ tov ev tw *'A5i7 Kvva irefiirofJLevov ^Std tSov 
'OfifjptKZv (rri^^av ypciifxov ovtco^' (^ovSev ydp KOoXvei irapa- 
SelyfiaTog \^ptv €irtfJLVfj<rdijvat koi TOVTWVy ofAolag koi Tfj^ 
avTfjg ovcrtjg hrtyetpfj^re^og TOtg afJL(f)<yr€potg,^ 

CM.#e'.76. 'f2c elirtiav, awevcfAve So/uwv /Sapia trTevd^^ovra 

Od. ^'. 2& <I>«0' II^aKA^a, fAcydXwv itrttaTOpa epywvy 

U. •f. 183. £upv(r0eJcy ^deveKoio vai\ Hepffrfidhao 

dutn naturam, in id quod est contra naturam : similia facientes 
iis, qui controversias sibimetipsis quaslibet proponunt, post deinde 
conantur et [l, ex] Homericis versibus meditari eas : ita ut idiotSB 
putent ex illa temporali declamata controversia Homerum versus 
fecisse, et multi abducantur per compositam 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. 

Haec ubi dicta dedit, emisit limine flentem 
^Herculem invictiun, magnarum non inscium rerum, 
Eurystheus natus Sthenelo prosapia Persei, 

^ fi€\€T§y, Lat. meditarif to whicb hinc inde eompositis, in unum tareiuwt 

rendermgGBABByMASSUBTandSnEBSN corpus. PrcBscr. ffcer, ^g. 

take exception. Bearing in mind, bow- ' Tbe translator ebewbere uses eom- 

ever, tbe Yirgilian pbrase musam medi- memorari in an actiye sense. Conyersely 

taris avena, and tbo custom of autbors rrfrigero is used by bim in a paABive, or 

to decbum {Orcece fUXer^v) tbeir veraee ratber a reflective eenBe. M harum in 

in public, tbe translation is not amisa. tbe genitive is a copy of koI To&rtop. 

* Tebtulltan speaks of tbe ffome- * Tbe translaior evidently lived in 

rocentoTtes, of wbicb Ibekjbus preserves an unpoetical age ; but Juiaus is not 

tbis specimen, ffomerocentonat etiam very bappy in bis second line, 

vocare eolenf, qui de earminihut Homeri Herdm, magnarvm cui men* non imcia 
propria opera, more ccntonario, ex nMdtis 

O. 44. 


*Ef ^lLpifiew a^otrra KVira <rrify€pou 'A^ao. LIB.I. i.». 

Bq S' «/Jieir, «cre Aewy opeairpoipo^ aAici irciroi^ooc^ MAS&'l.ix.4. 

KapiraAi/u»f *aVo aarv (piKot S' "am vdirre^ eirovro, _. ^ 

Ni//i0ai T* fjiQcol T€, «■oXutAi;toi t€ yipovre^y Od.^. 130. 

8 i^* • »% j. ' • * /1 ' ' ^ / il. •»'. 327. 

vJtKTp o\o<pvpoft€votf m<r€t uavaTOvoe Ktovra, Od.A'. 38. 

*£/>/ii€«a« 3' * dir€ir€fAv§v^ Ihi yXavKuwtK 'AOijVi;* Sd**'^ 

11i2€€ ydp Kard dviidv dheXipedv, «« cVovftTo. IL^*. 400l 

T(9 ovir av tZv cnravovpyoou avvapTrayeirj vtto tZv eirwv toih 
T(0Vy Kai vofAia-euv ovToyg avTa "Ojuiripov e-Tri TavTrjg t^? viro- 
deaewg TreiroitiKevaii 'O ^ ejULireipog T?ff 'OiuLtjpiK^g inroQiarem 
iTTiyvwa-eTaiy ^suppL fJLcv tcl etnjy t^v S^ xnrodeaiv ovk ejriyvwa-e" 
Taiyj €iSm OTi TO fiiv Ti avToov ia^i irepi ^OSva-a-ia)^ eipfifiivoVy 
TO Se irepi avTOV tov 'Hpa^Xeop, to Sh Trepi Uptd/JLOv, to Se Trepl 
Mei/eXaou Kai ^AyajmiiJLvovog. "Apag Se avTCLyKai ev eKaa^TOv aTro- 
Sovg T? ^iSloLj eK^TroSuDV iroti^aei t^iv virodecrtv. Ovtod Se Koi 6 ^tov 

Ducturum ex Erebo canem atri Ditis ad auras. 
Yadit at iUe, velut leo nutritus montibus acer, 
XJrbem per mediam : noti simul omnes abibant, 
Et senes, et pueri, et nondum nuptse puellae, 
Plorantes multum, ac si mortem iret ad ipsam. 
Mercurius prsemittit et csesia Pallas euntem : 
Fratrem etenim sciebat quatenus dolor exagitaret. 

Qiys non ex simplicibus abripiatur ab hujusmodi versibus, et 
putet Bic illos Homerum in hoc argumento fecisse ! Qui autem 
Bcit Homerica, oognoscet quidem versuB, argumentum autem 
non cognoBcet, BcieuB 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 prsesens 

^ Hom. Kard. • Hom. «f/ta. pairrlaiMTot efXi^^c, i. e. the Primitive 

^ Hom. ToXX'. Apostolical form of sound words, the 

^ Hom. Si II (t€ii}//€v, Creed, the baptismal use of which was 

^ lHqi. BiLLius underBtands /3</3Xv, from the beginning. The yarioua names 

withtheassentof MASSUETandSriEBEN. given to the Creed in ancient times are 

Grabe prefers rd^ei as it stands in the aU indicative of its high Apostolical 

sequel ; but why travel out of the con- authority. Thus iBSNiEUS in this place 

text, when the word intbetav suggests and in c. 19, calls it, The Canon of 

^o^^<rett e. g. Arranging each verte to Truth; and below, the Truth preached by 

nUt hit ovm, he detbroys thepoefs meaning, the Church, the Preaching of Truth, and 

' Kav6va r^ dXridetas ,.,6v 8id roO the Tradition, c. ii., and elsewhere the 



or1'i*i*'£ '^<^vova T?? aXfidetag aKXiVfj ev kaxrrtp Karej^taVf ^ov Sia rov 
MASs.Li«.4. ^QTrrlfjr/jiaTOS €t\ij<f>€y ra fJL€V €K rZv ypa<f>Zv ovofiaraj koi m. 47. 
ra^ Xe^€i9, Ka\ ra^ irapafioXa^ hriyvda-eraiy rijv ^e /8Xa<r^jy- 
fAOv viroQ^criv ravrijv [avrZvj ovk iiriyvdarerai, KaJ yap el 
rag y^Tj(j)iSa9 yvoopia^iy aWa rijv aXdircKa avrl rrj^ fiaa^iXiKrjf 
€!k6vo9 ov irapaSi^erai' ev eKaarrov Se rwv ciprjfxivtov aTroSoiff 

argumentum. Sic autem et qui Regulam Yeritatis immobilem 
apud se habet, quam per baptismum accepit, hsec quidem quie 
8unt 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 

AncieDt Tradition, iii. ii. iii. ; and l. xix. 
the translator calls it Rboula Ysri- 
TATIB, wluch term Tebtullian also 
adopta, Apol. adv. Oenietf 47, and Re- 
ODLA FiDKi, PrcBscr. Hcer. 13, d« Virg. 
Vd. i, adv. Prax. 1. Obioen describes 
it as the PBiBDiCATio Afostolioa 
(Procem. in Lib. i. t. dpx- 3» 4)- ^^* 
cian the Martyr similarly, the Aposto- 
LIOAL Tbadition {Act. Conc. ffarduin, 
A.D. 341 ; BvU. Drf. Fid. Nic. 2. xm. 
5 — 8). The CJouncil of Antioch quotes 
it as TiiP vUmM t^p ix diaSaxv^ inrd tQv 
fjMKapitav 'AiroaroKCjif ; while S. Ctpbian 
first gives it a name suggestive rather 
of the stringent vow of memberB of 
the Cfaurch Catholic, than of its Apo- 
stolical origin, and calls it Sthbolum. 
Upon these pointa the reader may refer 
to my Jlist. and Theol. of the Three 
Oreede, 76. The word «coMbr means the 
builder*8 plumb rule, iSaTcp iw r^ t€kto- 
rucS, Stop elSipoi povKtbfieBa t6 6p06p koI 
rb fiif, Kavdpa irpoa^popxp, JESCEXS. ; and 
Ibek AU8 evidently had thie primary idea 
upon his mind in writing the words, 
h t6v Kav&va Ttjt dXrfOtlas djcXiv^ iy iaxrrQ 
Karix"''^' Cf. my Vind. CaJLk. Art. vin. 
' T^derit is omitted in the Abundel 
MS., but it should have commenced 
a Dage, a plaoe of frequent error through 
-«nesa. See the Abund. specimen. 
Hth respect to the Baptismal use 

of the Creed, it exhibits faith in the 
three Peraons of the Holy Trinity, in 
which faith the convert was baptised. 
The formula at first was short, but from 
th&t it was gradually developed, until it 
obtained its present complete form as 
the Creed, and became the vehicle for 
conveying more JuU instruction to the 
neophyte. Thls catechetical applicataon 
of the Creed was of established usage in 
the days of S. Cypbian, for in oomparing 
the schismatical baptism of Novatian 
with the Catholic sacrament of the 
Church, he says, Quod n aUquie Mnd 
opponU, ut dicat eandem Novaiianum 
legem tenere, quqm Caiholica Ecclena 
ieneat, eodem Symbolo, qw> et noe, hapti' 
zare, eundem nosae Deum Pairem, eun- 
dem FiUum Chriatum, eundem Spiritum 
S. ac propter hoc uturpare eum poteata- 
tem baptizandi poaee, quod videatur in 
interrogatione Baptiemi a nobia non dia- 
crepare, tciat quisquia hoc opponendum 
ptUat, primum, non eaae unam nobia et 
Schiamaticia Symboli legem, neque ean- 
dem interrogationem. Nam cum dicunt : 
Credis remissionem peccatorum, et vitam 
SBtemam per sanctam Ecclesiamt menti' 
untur in interrogatione, quando non ha- 
beant Eccleaiam. £p. 76, see also Ep. 
70, and 8. Hilab. Lib. ad Conat. Aug.; 
S. Ctbil H1EBO8. Catech. n. Myatag.; 
S. Babil de Sp. 8. 36 ; Conat. Ap. vu. 41 . 


TJj iSi<f Ta^«, icai TTpoa-apfJLoa-ag tw Ttj^ aXfiOeia^ a-tafJLaTiufy yv/JL" ^^jil^^ 
vwaei Kai avxnro^rTaTov cTrioei^ei to TrAaar/Jia avrwv. tjTrei oe 
T^ CKfiv^ TavTfi Xeiirei ^ ^airoXuTpwcri^, Iva ti9 tov ^fufiov 
avTov [Z. airrwv] ^ irepaiwa-af tov avaaKeva^ovTa \6yov iirevey- 
K€iVj \l, eireveyKriA kolKw^ ^X^'" vireX^ifio/JLev eTTtSei^ai irpoTepoVy 
€V oi^ 01 iraTepe^ avTOi TOvSe tov ^fivQov Sia(f)€povTai irpo^ 
aWiiXov^y W9 €K Sia(f)6pwv irvevfiaTwv t?? irXavri^ ovt€9» Kai 
€K TOVTOv yap CLKpifiw^ avviSetv earTai [€aTi\ KOt ^irpo Tfj^ 
a^ro^e/^co)?, P^/Saiav Tfjv vtto t^9 'EicicXiytr/a? Krjpvaraofievfjv 
aXiiOeiav, koi t^v viro tovtwv TrapaireiroififJLevfjv y^evSfjyopiav. 

veritatis corpusculo, denudabit, et iDsubstantivum ostendet fig- 
mentum ipsorum. Quoniam autem scense huio 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 quaB ab Ecclesia prae- 
dicatur veritatem, et ab iis id quod fingitur falsiloquium. 

^ dwoXi^pwns xnay here represeat a translatioD ; siinilar instances to wliich 

Bcenic term ; if Pstavius, Not. in Epi- will be noticed as they occur. 
phan. be right. But his criticism fails ' Mi/xof and mimuSf like our English 

to satisfy the judgment, though he is wordnuuib, mean anjirregulardramatio 

followed by Gbabb and Massubt and action, as weli as the impersonator. 

Stibbbn. The i^6diw of a play was Here it has the meaning offarce. 
called the dir6\vffii, for which, though ' vcpauiHras, expUcanSf i. e. having 

in another sensei dvok&rpwris was a rolled or read out the MS. scroll to the 

synonym, as Hebychiub shews. Teb- hwt word. In x. § 4, it is the equiva- 

TULLIAN, where he says, (c. 13 adv. lent of dirrrAeire. 
Val.), Quod superett, inquis, vos valete * For OvfioO the recepta lectio, 

et plaudite, marks an dvdXvffts of the ^ The translator indicates the cor- 

Latin drama. I must oonfess how- rupt reading inr6. But irpo makes fiur 

ever that a clear case has not been better sense. It marks the Praiscriptio 

made out to fix upon dToK&rpuxns the of Ibenjeub. For as Tbbtullian, in his 

Bcenic signification of dit^Xwns, however treatise bearing that title, shewed that 

close a synonym it may be of that word for heretics there lay no appeal to the 

as regards the manumission of a sUve Scriptures, because of their dissent from 

or captive. I am more inclined there- the Church to which those Scriptures 

fore to suppose that dT6\vffis was writ- were originally committed ; so S. Ibe- 

ten by Ibbnjcus, but that through care- NiEUS shews tbat the universality and 

lessness some writer substituted the uniformity, with which the Church Ca- 

woid so frequently in the mouth of the tholic had held a definite body of doc- 

Gnostic party, dro\&rp<aais, also that trine, as oontrasted with the variationB 

this corruption was anteoedent to the of the Yalentinian error, oonstituted 


OR. I. iL 



Expositio prcBdicationis veritatis, quam ab Apostolis 
Ecclesia percipiens custodit. 

SfS^uxi. '^ ^^^ y^P 'E'^^^'7<'""*5 Kcuirep Ka6^ oXi/y t^? oiKovfievfif 
cLUhiv *®^ ireparwv t?? yrj^ St€<rirap/j.€Vfiy irapa Sl roov 'ATrotrToXai/, 
Kal Twv eKcivwv /JiaO^Zv irapaXajSovcra riiv eif ^eva Oeov 
TlaTepa TravTOKpaTopa^ tov ireiroifiKOTa tov ovpavovj koi Trjv 
yijvy Koi TOff 0aXao-o-a9, koI 'jrdvTa to, iv avTOiSy irl<mv' Ka\ 
eU €va XpKTTOV ^lrjarovvj tov viov tov Oeov, tov (rapKwOevTa 
virlp Trj^ fifieripa^ a-fcnipiar Kai eif llvcviuLa ayiov, to Sia 
tZv Trpo<f>fiTwv KeKfipvj(p9 *Tay oiKovofiiaf, Kal ^Taf eXei^crtfiS', 


cf.p.9s. EocLEsiA enim [et quidem] per UDiversum orbem usque ad 

finea terrse [dis]seminata, et ab Appstolis, et discipulis eorum 

accepit eam fidem, quse est in unum Deum, Patrem omnipotentem, 

A*cftfw%4- ?^*' y^^^ ccslum et terram, et mare^ et omnta quce in eis sunt : et 

etxiv. 16. ' in unum ^Christum Jesum filium Dei, incamatum pro nostra 

salute : et in Spiritum Sanctum, qui per Prophetas prsedicavit 

the stroDgest proof of the falsity of thia jcorofUat koI rdf iktHffets, ,.,t6 irdeot, , . . 

latter. rV (li^apKO¥ dofiXn^ffv, , . .t^v hf r^ 

1 The reader will obitorve the neces- 96^-u rm) Uarp^ wapQVfflav, . . . draffT^cu 

sity arising out of Gnostic peirersion of itSao» <rdpKa, . . . Kpiffw tiKoU» iy roct 

the truth, for the formal aasertion of Twr* iro*i>oT7r«u,...r4 nh «vev/Aarucd 

faith vaOneOod tke Creaior, &c. The r^t womiiplas, .,,€ls t6 aUhiwm Tup, . . .ro«t 

notion of a Demiurge or Greator far in- Bi bucatois, . . .roft p^ dx' dpx% roit 94 

ferior to the Snpreme Bythus wae to be iK luranlat, , , . HS^aw alwUaf, 
abjured by the conyert. For a aimilar ' rdt o^iroroAUat. The translator adds 

reason faith is ezpressed in One Lord Jki, as ezduding the Yalentinian oko- 

Jttui Chritt, to ezdude the Gnostic no- vopia, 

tion of the fourfold Christ. See note i, ' rdt (K€6c€is. The translator reads 

p. 6i. The primitive Creed of the the singular. But it would seem from 

Church Gatholic was yariously modified lY. Ivi that the Greek preserves the 

to Buit the varying need of the Ghurch true reading, in allusiou to the double 

in different localities. Very possibly Advent of Chiist proolaimed by the 

Ibkn JEUB, by the introduction of parti- propheta, the first in great humility up- 

cular terms, and the modification of on his Incamation, the second in power 

others, has given it a more anti-Valen- and glory. 

tinian cast than its more simple Oriental ^ The Greek order, Chritltum Jemm, 

prototype ; such terms are capKuSiirra ia restored on the faith of the AbuvdkL 

^., rd 8cd Trpo^yfTuv jremipvxdt, rdt o/- MS. 

0. 4&. 


Koi Tfjv €K HapOivov y€vv^<riVy Koi ro iraOog, Kai t^i/ eyepa-iv ^'l^fj}; 
€K v€KpS>Vy Ka\ Tfiv €V(rapKOV «V Tov^ ovpavov^ avaXriy^iv Tog '*^^ '•*•'* 
^yaTnjfjLcvov Xptarov 'Iiytroi/ tov J^vpiov ^/JiZvy Kai Tjyi' ck tZv 
ovpavZv €V T^ ^^^f? T"0^ TlaTpog Trapova^iav avTOv iiri to 
avaK€(^>dKan!xra(rQai Ta iravTa^ koll avaa^Trjtrai iraa^av aapKa v. xz. 
iraarfif avOpoDTroTnTO^y Iva Xpia^w ^ltiaov t<S TSjjpiia ^fiZvj Kat 
©€«?, Koi ^crr»ipty Koi BatrtXei, KaTo. Tti» evSoKtav tov TlaTpo^ 
Tov aopoTOVy irav yovv Kafiy^if €irovpavt(ov Koi €Triy€toi>v /cai 
KaTa-)(6ovtu)Vy Kai iraara yXcoarcra i^ofioXoyiia-fiTai avT(py Koi 
Kptartv StKatav iv Toh iraa-t Troii/o-i/Tar Ta fiev Trv€VfxaTtKa T^f 
TTOVTiptaSy Koi ayyiXov^ [rovi^j irapa/S^/SijKOTa^y Koi iv avO' 
(rra^rtqL y^yovoTa^y Koi tov^ aar^fi^t^, Koi aStKOvg, Koi avofiov^y 
Kat p\a(r(^rifiov^ tHv av6p(iir(ov eiV to aidvtov irvp irifiy^fi* 
T0t9 Se StKatot^y Kai oatot^y Kai Toy ivroXag avTOv T€TtipfiK6(rty 
Kai iv Tj? ayairri avTOv StafJL^fievriKoa-t Toh [fi€vl^ air* apyri^y 
M. 4a T0?9 ^e iK fi€Tavota^y ^cofiv * 'xaptaifi^vos a(f>6apaiav S(cpii'' 
(TffTaty KCLi So^av aia)viav 'Tr^ptTrot^ary. 

dispositiones Dei, et adventum, et eam, quad est ex Virgine 
generationem, et passionem, et resurrectionem a mortuis, et in 
came in ccelos ascensionem dilecti Jesu Christi Domini nostri, 
et de ccelis in gloria Patris adventum ejus, ad recapUulanda Bp)>es. i. lo. 
universa, et resuscitandam omnem camem humani generis, ut 
Christo Jesu Domino nostro, et Deo, et Salvatori, et Regi, 
secundum placitum Patris invisibilis omne genu eurvet ccelestium, ^iLiLi^ 
et terrestrium. et in/emorum, et omnie lingua canfiteatur ei, et 
judicium justum in omnibus faciat: spiritalia quidem nequiticB, et ^ 
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 dilectione ejus perseverantibus, quibusdam quidem ab initio^ 
quibusdam autem ex poenitentia, vitam donans inoormptelam 
loco muneris conferat, et claritatem setemam circumdet. 

1 Xapurdftofos, Cfmferi as an (ui of most tneunU cBtaie viam virtutiM ingrem, 

graee. Salvation with the Valentinian perpetuo in ea amhvlarunt ; aUi prku 

depended npon whether or no a man per invia vitiorum dberrantes, deinde ad 

were of the Bpiritual seed, irrespectively mdiortm frugtm convern, in reeio tra- 

of hiB actionB : it was the effect there- mite perstiterunt : quHma utriegue vitam 

fore of fiite and neoesBity, and not (glemam poUioeiur Auetor noeter, 
of grace. Gbabe oheerves : ^12» enim * The Abukd. MS. haB tranegreteorei. 



OR. 1. ili. 


Ostensio neque plics, neque minus de ea qucB est Jide 
posse quosdam dicere. 

TOYTO To KTipvyfia TrapeiXfj^l^uiay Kai Tavrtiv rijv irla^iVf o. 46. 
W irpo€<f>afi€Pf ^ ^EKKXija-iay Kaiirep iv oX^ T(p Koa-jjLtp Jie- 
tnrapfiivriy iinfieKSsi (fyvXatra-ei, iy ^eva o7kov oiKova-a' koi 
QfjL0ia>9 TTia-Tevei to(Jto«9, ip fjiiav ylrv^Sjv Koi Tijv avTtjv ej^ovaa 
iv.ixiii. KapSiaVj KOt avfA(f>(ivw9 TavTa Kijpvara-eiy koI SiSa<rK€iy koi 
irapaSlSwa-iVy «y ev oTOfia K€KTrifi€vri. KaJ yap ^ai KaTa tov 
KoafJLOv SiaXcKTOi avofiotaiy aXX* j} Svvafii^ t?? irapaSoaew^ 
fiia Kal ff avTvf, KaJ ovt€ al ^iv T^pfiaviatg tSpvfiivai €Kk\9j^ 
ariat aXXo)? Tr^wtaTevKaatVy ^ aXXwy irapaStSoaatVy ovt€ iv 


Hang prsedicationem cuin acceperit, et hanc fideni, quemad- 
modum praadiximus, Ecclesia, et quidem in universum mundum 
disseminata, diligenter custodit, quasi unam domum inhabitans : 
et similiter credit iis, videlicet quasi unam animam habens et 
unum cor, et consonanter hsec prsedicat, et docet, et tradit, 
quasi unum possidens os. Nam etsi in mundo loquelse dissimiles 
sunt, sed tamen virtus traditionis una et eadem est. Et neque 
hse quffi in Germania sunt fundatae ecclesise, aliter credunt, aut 
aliter tradunt: neque hse quse in Hiberis sunt, neque hse quae in 

' God ''maketh men to be of one nis aquam salsam i^fundunt, H, N. 

mind in an house," and this scripture zxxi. 7. Taoitus the same, PercuUus 

guided the woxdB of the writer, as also tot victoriis GermaniaBMrvitiumpremere, 

of S. Ctpbian, de Un, Ecd., In d&mo An, n. 73. Casab, Uke the translator, 

Dei in Secletia Christi, unanimea habi- writea it always in the singular. The 

tant, concordet et nmplicet pereeverant. plural of course must apply to the whole 

Tbe character of the Christian Church of Germany proper, and not, as aome 

on the day of Pentecost still subsisted, have supposed, to the Rhenish provinces 

and the various members of the Church alone. Gbabb cites Tebtulliait, c. 

Catholic were of one aocord, h nf a^fp. Jud. 7 : Britannorum inacceua JRomantB 

* For al the translator seems to have loca, Chrieto vero iubdita ; et Sarmaia- 
read tl, If there be, &c. rum, et Dacorum, et Germanorum, et 

* iw Tepfu^tais. PLiirr uses the plu- Scytharum, et multarum abdUarum gen- 
TtX, QaUia OermanioBque ardentibu» lig- tium. 



Taiy ^^lfifipiai^y ovre ev ^KcXtoij, oure Kara tcl^ avaroXa^y ^vlI'.^ 

ovT€ €v Jxtyvirrtp, ovre fv Aipv^y oure ai ^Kara fi€<ra tov 

Koar/JLOv lSpv/JL€var aX\' wcrirep 6 !i\io^f to KTicrfia tov Oeov, 
€V oXflt) T^ Koar/Aip efy icaJ 6 avTo^f ovtw Ka\ to Kr/pvyfxa Tni 

Celtis, neque has quse ^in Oriente, neque had quae in iEgypto, 
neque hsB qua? in Libya, neque hae qusB in medio mundi sunt 
confititutsB: sed sicut sol creatura Dei in universo mundo unus 
et idem est; sio et ^(lumen,) prsedicatio veritatis, ubique lucet, 

^ *lpTfplais, We have Pliny*s autho- 
rity for the plural form, Omnes aulem 
ffitpanuE a duobnt PyrencnpromontoriiB, 
ftc. ff. N. IT. 22. Alflo S. Jkbom, 
dfareum jEffyptium OalUarum primum 
cirea Bhodanum, deinde Hispaniarum 
nohile* fdeminoM decepisse. Comment. in 
It. LXIV. The word xnarks the diyision 
of Spain into two unequal portions, the 
one north and the other south of the 
Ebro. Tbe translation however would 
seem to indicate iy rotf 'l^ripois. It ia 
in the highest degree probable tfaat S. 
Paul first preached the Gospel in Spain, 
to the Spanish desoendanttf of his own 
Tartessian ancestors. He expresses a 
decided intention of visiting Spain, Rom. 
XV. 24f 2S, and the yean that inter- 
vened between his firBt and seoond im- 
prisonment would allow sufficient tiroe 
for the purpose. The assertion of S. 
Glsmenb Rom. is confirmatory of this 
notion, where he says that the Apostle 
joumeyed iirl t6 ripfia r^s S^e<as on 
his sacred mission ; the conjinee of the 
West, in a letter written cU Itome, can 
scarce mean any thing else than the 
southem coast of France {GaUia Nar- 
honensid) and Spain. Accordingly, it 
has been a constant tradition in the 
Ohurch, that at least this hntter country 
was evangelised by S. Paul; compare 
TiLLEMOKT, Mem, I. 867, and Grabe's 

* h KcXroit. OaUorum divermu na- 
tionet Cfhritto tubditat, are words of Teb- 
TULLIAN, c. Jud, 7. The central part of 
•Gaul was Celtic, between the Seine and 

the Graronne. A Scaldi ad Sequanam 
Bdgica; ab eo ad Garumnam Celtica, 
eademque Lugdunentit. Plint, N. H. 
IV. 17. The writer therefore was a 
bishop of Celtic Gaul. But the inha- 
bitants of the whole of Gaul and Ger- 
many were styled Celts. The reader may 
compare The Hist. and Theol. of the 
Three Oreedtf p. 680, where he will find 
a brief statement of reasons for assign- 
ing the establishment of Christianity in 
Gaul to an eastem rather than to any 
westem source. 

• «rard fiiffa. Ecdetiam Hierotoly' 
mitanam, eique vicinat, Irenceum hic in- 
teUexitte . . . unicuique notum ett. Gbabb. 
So decided an opinion makes me hesi- 
tate in asking whether the Church of 
Jemsalem was not comprised among 
those icot4 rdf dfraroX&f, leaving t4 fi4- 
ffa ToO xdfffiov to embrace the Churches 
of imperial Italy as the central point, 
rehitively to which the Churches of 
the East and of the West are men- 
tioned? Or it may mean the central 
continent of Europe, so far as the €ro- 
spel had then penetrated, which would 
supply the fourth cardinal point of the 
compasB, and fill up the definition of the 
Churches of the East, West, South, and 
North. Perhaps the first may be the pre- 
ferable interpretation. In the transla- 
tion Massubt omits tunt through care- 
lessness, and he is followed by Stiebbn. 

^ In Oriente] Meliua reddidissent 
vetus et novi Interpretes in partibut 
Orientalibut, quia Irenieus in Gneco po- 
Buit pluraliter «rard r&t draroXiit' varias 


o& L % aXiy0«/aj iravTajf^ (fyalvei^ koi ffwri^ei ^trayraf avOpwirovi roiy 
'**** fiovXofjLevov^ eh hriyvaxriv aXtidela^ ikOeiv. KaJ oSre 6 iraw 
^SvvaTOf €v Xoytp rwv iv rah eKK\ti(riai9 irpoe<rrooTwv, erepa 0.47. 
TOVTW eper ovoei^ yap virep tov oidaa-KaAov • ovTe o aaruevri^ 
ev T<p X6y(p eXaTTwarei Trjv TrapaSoariv. Mxa; yap koi t$9 
avT^f irloTeoDi ovarti9y ovTe 6 iroXtf irepi aur^y ivvafjievo^ elirelv 
eirXeovacreVy ovTe 6 to oXlyov, fjXaTTovvifre, 

Secundum qutd Jiai pvtare alios quidem plus, alios 
vero minus hahere agnitionis. 

TO Se irXeiov 4 eXaTTOV /cara (rvvea-tv eiSevai Tivay, ovk 
ev T<p Tfiv vTToOeariv avT^v aXXaa^a^eiv yiveTaiy Kai aXXof Oeov 
irapeinvoeiv irapa tov Srifiiovpyov, Ka\ '^onrrhv, Ka\ Tpo<f>€a 
TOvSe Tov 'TravTO^y ^a>9 M apKOVfievov^ tovtov^, n aXXov 

et illumiiiat omneB homines, qui volunt ad cognitionem veritatiB 
venire. Et neque is qui valde prfievalet in sermone, ex iis qui 
prsBsunt ecclesiis, alia quam hsec sunt dicet: nemo enim super 
magistrum est: neque infirmus in dicendo deminorabit traditio- 
^^•«^'«•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 

orientaleB proTincias, nisi fallor, indigi- made in &TOur of any theory of deve- 

tans, non solum districtum Antioche- lopment. If ever we find any traoe of 

num, qui nomine Orienltia in singulari this dangerouB delusion in Cfaristian an- 

numero deeignari solet. Gbabb. tiquity, it is uniformly the plea of hereey. 

* The word Umm eyidently came in Idem lieuU ValetUifUanu quod Valet^ 
fiom the margin. It ia found howeyer tino, idem Marcumiiu quod Mafeioni, 
in the ABUirD. and other MSS. de arbitrio tuo fdem umorofv. Tebt. 

^ xcb^af . A knowledge of the tmth Proeecr. Har, 

(dXi^^cia) is not limited to those who by ' «ot /xi) ApKOVfiimtvf to&tovs, If it 

birth are of the spiritual (Valentmian) were not for the fiimilar order of the 

■eed, it ie offered to all alike. tranalation, it might have been ima- 

* At least here there ia no reaeiTe gined that thia member had been trans- 



yipiaToVj 4 S^^ov Movoyevrj* aWa ev ry rd o<ra iv Trapa" ^^}*}^; 
fioXah eipfiTai ^'Trpoa-eirepyal^ea-Oaif Kai oiKeiovv tj? t?? irlaTeco^ ma8s.i.».& 
vT-odccrer Koi ev T(p t^v t€ irpay/JiaTelav /coi oiKOVo/j.iav toS 
OeoVf Tfjv €ir\ T^ avdpwTTOTrfTi yevo/Jiivijv, eKStrjyeia-daf koi 
OTi e/jLaKpodv/JLrja-ev 6 Geoy eTr/ tc ttJ *t£i/ irapa/SefifiKOTCov 
ayyeXcov aTroaT^aa^lq,^ Ka\ eTri TJj irapaKo^ tS>v avOpdTTwv^ 
a^acpr/vl^etv koi Sid t/ to /jl€v nrpoa^Kaipa^ to Se aldvia^ 
Kai TO /jl€v ovpaviay to oe eiriyeia ^e«9 Kai o avTog Weoy 
ireTroir/KeVy airayyeXXeiv koi Std ti aopaTO^ cov e^pavr/ Toiy 

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 adtema, et qusedam coelestia, quse- 
dam terrena unus et idem [Deus] fecit, annunciare : et quare 

posed from the end of the sentenoe, 
TThere it would haye referred to the 
termB Creator, GhriBt, and the Only- 
begotten. YariouB emendationB have 
been proposed ; but the most obvious 
has been overlooked, us fi^ iipKovvTos 
ilfwf ToOroVf which partly follows the 
form of the Greek, and la exactly ex- 
pressed by the Latin. 

' A marginal gloss on prudentiam. 

* wpoanrefiyd^cffSai, worJnng out the 
tndh from the JigurtUive, <u well asfiwn 
theplain portiom ofScripture. 

* The early fathers agree in refer- 
ring the fidl of a portion of the hea- 
venly host to their alliance with the 
daughters of men, Gen. vi. a, e.g. Jus- 
Tnr M. Apol. I. 5, daifu»€t ^aOXoc . . . 
yvFoiKiLS ifMlxfVffw. Tbbtullian, De 
Virg. Vd. 7, Si enim propter angdo^, tci- 
Ueet quoa legimus a Deo et codo exddiue 
clb concupitceniiam foeminarum, &c. De 
Or, M, Angdi propter JUioB h^mtinum 
detdvemmt a Deo. Adv. Marc. v. 18, An- 
gdorum tcandali»atorum tn fUioB homi- 

num. De IdM., Unum propono, angdos 
eue iilos desertore» Dei, amatorea foemi- 
narum, &c. Clim. Al. Strom. v. 795 ; 
vn. 884. The Rabbinical 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 are of a 
mixed race, partly human, partly an- 

geiic ^ino n^K Kni;^B rnni p*iB^ 

s eff Kol 6 aMs 6e6t, and no part of it 
was the work of any subordinate .^lon. 

* VeritaHa, as the translation of irl- 
aretas, is free, but quite intelligible. 
The author having previously used dXi;- 
Oeia as the synonym of xfffr» , in speak- 
ing of the Bule of Faith. 

' I would read olKoSofdav xal wpayfjM' 
reioM in the Greek. oUoSofdop might 
be transUted intirumentum, aa olxodofi^/f- 
ffotrres riiv iKK\7i<rlaM, m. iii. is rendered 
instruentei eecUaiam, and irpayfiartia va 
translated by diapoaitio, § 16, and V. § i. 
In this way all difficulty disappears. 


UB.LiT. irpo(priTai^ 6 0€Of, ovK iv fjLiqL tSeif, aWd aXXa>f aXXocp, 
JCA8s.V.x*.& (Tvvieiv Koi Sid t/ SiaOrJKai irXelov^ yeyovaa-i tj avOpdoirortiTi 
jjLfivveiVy Koi tU €KdaTfi9 tS>v SiaOfiKoiv 6 j^apaKrhpy SiSdarKeiv 
Ka). Sid ri ovveKXeia-e ' irdvTa \ita iii. 22 J eiV d^Treidetav 6 Geoy, 
iLva T0V9 'TrdvTa^ eXej/o-ij, i^epevv^v koI Sid t/ 6 Xdyo^ to5 
Oeov a-dp^ eyeverOy Ka\ eiraOev, ^ evj^apiaretv Koi Std t/ eTr' o.4a 
ia")(dT(av twv KatpZv j} Trapova-ta rov vtov tov Geoi/, TOVTeariv 
iv T^ TeXe« i(f}dvfi fi dp-j^tiy aTrayyeWeiv Kal Trepi rov TeXoi/y 
xat tS>v jjLeWovTcoVy oa-a re Kctrai iv rat^ ypacpatfy avairTva-' 
areiv Kal ri ort rd dir€yv<oa'/A€va SOvti avyKXripovd/JLa Koi 
arv^rtrwfiaj Ka\ arvfiiiiroya rZv dyltav 'ireiroiiiKev 6 Oeoy, /xii 
artcoir^v' KOt 'ttws to Ovffrov rovro (rapKtov ivSva^erat dOava- 
<riaVf Koi ro (f>daprov d^f^Oaptriav, StayyiWeiv xoJy Te ^e^oe?, 

cum invisibilis sit, apparuit Prophetis Dei [Deus] non in una 
forma, sed aliis aliter, ^adesse: et quare testamenta multa 
tradita humano generi, annunoiare, et quis sit uniuscujusque 

Rom.zLa8. testamentorum character, docere: et quare eonclusit omnia in 
inoredulitaiem Deus^ ut universis fnisereatwr^ exquirere : et quare 

joh. 1. 14. Verbum Dei carofactum egt, 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 etde futuris, 

f. 1. mivera. qufficunquc posita sunt in Scripturis, revolvere : et quare despe- 
ratas Oentes cohseredes et concorporatas et participes Sanctorum 

icor. XT.54. fecit Deus, non tacere: et quemadmodum mortalia hcee caro 

^ Here again the Syriac readfl gines, that sinoe ip& Berves to intro- 

t ■ 1 NnN omnem hominm. ^"c« ^^ *»** '^ ^^® I^ILK, it first ob- 

• e^o/wTciF. It ifl 8o diflScult to tained a place in the context» and «ub- 
makeaBatiafactoryaenBewiththisword, sequently became oonverted into ip^X, 
that I am incHned to suspect aome al- ^^ ^^ ^^ 7^«'« diaappeared. But 
teration in the text antecedently to the ^^® Temn adduced is a very atrong one 
tranalation ; Tapurrw, exhibere, would ^or retaming ^/»€i in the text, aa having 
harmoniae well with the other verbs, and ^^ auggeeted by the pasaage quoted. 
if we educe the initial ayllable e^ from ^y » ▼®'7 «^g^* alteration in the Latin, 
the final ayUable of the preceding word /«<«* «< ^y ^ave become factiu ett. 
hra0€9j the aubatitation of the remain- ^ ade»9e ia no equivalent for the ma- 
der xapirrtaf for TopurraM would eaaily nifeatly genuine reading in the Greek 
foUow. Hebtohius expUuna Tapurru by awuuf, If the Latin tranalation haa 
diro6etian/fu, Or dc6rc might be proposed, auffered no chaage, it indicatea the 
if the oontext would bear the change. word ffweivai, mendo»e. JninuB pro- 

* For ipei STiKBBir propoaea ^fyore poaea to read additeere, but thia ia not 
aa agreeing with the Latin, and ima- aufficiently dose either in meaning to 


'O ov \ao99 ^ao^y Kai fj ovk tiyairfjfievijy riyairfifievfiy koi irZ^ o^R;iiJ 
TlXeiova rtj^ ipri^ov rd rcKva fjLaWov ^ t?? i^xpva-fi^ tov avSpa, ^^^^^-^- 
KTipva^a^eiv, ^E^rJ tovtodv ydp Ka\ iiri twv ofJLolonv avTOi^ iire- 
fiofia^ev 6 ^AiroaToXo^' ^Q fiado9 ttXovtov Kot <ro<f)ia9 Ka) 
yvdaeco^ Oeov* W9 ave^epevvijTa tcl Kpi/jiaTa avTOv, xal avc^i^ 
'XviaoTOt ai 6oo\ avTOv, 'AXXa ovk iv tw virep tov jctktt^i' Ka\ 
Atiixiovpyov ^riTepa tovtcov koi avTOv ^EvOv/Jiriariv AlSivo^ 
ireTrXavrifjiivov Trapejrivoeiv, koI e«V ToaovTOv ijKeiv ^Xaarcbfjfiia^' 
ovSe Isuppl. iv TftjJ TO virep Tairriv TraXiv TlXfipwfxa, ^tov fiev 
€va, vvv Se avfipiQfjLov (pvXov Aiwvoov iTriy^evSea-Oai, KaOco^ 
Xiyovaiv ovtoi oi aXrjdoi^ eprifioi Oeia^ avveaew^ SiSaaKaXor 
Trj^ ovarig 'E#f /cXiycr/a? Traatjg fxiav koi Trjv avTrjv irlaTiv 
iypvari^ eiy iravTa tov Koa-fjLOV, KaOtog 7rpo€(f)afiL€v. 

induet immortaliiatem, et corruptihile incorruptelam. annunciare: 
et quemadmodum factus [/. fatue] est Qui non erat populus, o««a h. 23 
populus : et dilecta, dilecta ; et quemadmodum Plures Jilii ejus quw h^i*^ 
deserta est, magis quam ejus quw hahet virum, ^prjcconare. In Gai.'iv.27' 
talibus enim et in Bimilibus eis exclamavit Apostolus: aftUudo roto. xi.33. 
dimtiarum et sapientias et agnitionis Dei! quam inscrutahilia 
Judicia ejus, et intestigahiles viw ejus. Sed non in eo, ut supra 
Creatorem et Fabricatorem, matrem ejus et illorum, Enthy- 
mesin iEonis errantis adinvenires, et ad tantam ])ervenires 
blasphemiam : neque in eo quod est super hanc rursus Pleroma, 
aliquando quidem xxx. aliquando vero innumerabilcs multitu- 
dines iEonum Tnentiri : quemadmodum dicunt hi. qui vere sunt 
deserti a divina sententia magistri ; cum ea, qua? est Ecclesia 
universa, unam et eandem fidem habeat in universo roundo, 
quemadmodum praediximus^ 

the Greek, or in character to the Latin. dent that the tranalation is correct, and 

N08SE through diflfigurement of ite ini- aliquando quidcm tritjinfa can only re- 

tial letters may have been mist.aken for present vvv fih rpidKom-a in the Greek ; 

Adesse. only the MS. would express the capitil 

• M non in initio ought to have been A as the symbol for thirty, which easily 
rendered prindpiufn, to agree with the became A, one. 

Greek and with the context ; dpx^ w ^iot • I foUow the reading of the Akdnd. 

unfrequenily rendered by the translator M8. Grabe has ptrFconiare contrary 

initium, where it evidently means prin' to the analogy of aermonari AuL. Gsll. 

eipU. and ohaonari Tebent. 

* rbp fU^ fya, Geabe*8 can hardly > See pp. 90 — 91. 
be called a conjecture, for it in self-evi- 

VOL. I. 7 



LIB. I. tr. 1. 
OR.Lv. I. 
MASS. I.zi.1. 

QucB est Valentim sententia, in quibus discrepant 
adversus eum discipuli ejus. 

I. "'lAQMEN vvv Ka\ Tfjv TOUTOOv a<TTaTOv rZ. acrycTT.J m.sI. 
*yv<i/JLijv Svo irov KOt TpiZv ovtwv^ irZ^ irepi twv avTS>v ov rd 
avra XeyovtriVy dXXd toi9 irpayixaori «rai to?? ovofiaaiv evavTia 
a7ro(f}aivovTar 'O fxcv ydp ^irpiloTOi, airo r?? Xeyofiivris yvta^ 
(rTiKrjg aipecreco^ Ta^ ^ap^dg eig ^ISiov 'xapaKTtjpa SiSacrKaXelou 

CAP. V. 

1 . ViDBAMus 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 quse dicitur gnostica hseresis, antiquas in suum 

^ vp&Tos with relation to the two or 
three before mentioned, notwitlirelation 
to those who originated the Gnostic 
heresy. S. Ignatius, in his epistle to 
the Magnesians, alluded to the Gnostic 
emanation of the A&Y<>f ^™ ^tT^i &nd 
says, d( iarlp avTOv A6yos dtSios, o^/c dir& 
Xiyrjt Tpo€\Si&y, and Blondel and the 
P^re Daill^ inferred from this passage, 
as compared with the words of Irenseus 
aboye, that the Ignatian text could 
not have been written before the age of 
Valentinus, who, as they say, was the 
first who spoke of St^i}. Bp Pbab80n's 
Tindication of the genuineness of the epi- 
stle, shews that Tpuros does not refer to 
theorigination of theGnostic Sige, but to 
the S^ KoX TpeTs of the Yalentinian school 
who are mentioned, namely^ Secundus, 
and two or three others. It is yery oer- 
taln that Simon Magus was the first 
that spoke of Si^ as the root of all ; for 
ihis is the meaning of the words of Euse- 
bius, de Eccl. Th, n. 9, in describing as 
one fundamental tenet of Simon Magus, 
^v Oedt KoX 'Ityfi, Ood wu aUo SQence, 
not, there vhu God emd Silence, For in 

the Pkilosophumena of Hippolttus we 
read, S60 eUrl irapa<l>vdd€S tS>v Sktop aluh 
vwv,..dir6 idas ^lyis, ijTLS iari S^ofus 
SiyJ), i6paros, dKaTdXrprros, <Sp i/j fiia 
ff>alp€Tai &y<a0€v, rfTis iarl fieydXii 96- 
vapLts, vovs tQv Skwv, SUtujv rd irdvTa, 
dpariv' ^ di iripa KdTiodcv, hrlpoia /Ae- 
yd\ri, 6^\€i,a, ycwtoffa t4 wdrra. PkUos, 
VI. 18, where the h^ius 2*7-^ is clearly 
the radical base of Kq&f and iirlvoia, the 
Divine Intelligence. It is also certain 
that Valentinus took the fundamental 
principles of his scheme, common per> 
haps to every form of Gnosticiam, at 
second hand frora Simon, for Hippolt- 
TUS says in the sequel ; ovros b^ koX 6 
«rard rbv T^liuova iiOdos, d<f> ov Oi/aXew 
tTvos rhs iApopnds Xa/3(!;r, dXXoct 6v6fuuri. 
KoXeT. But the reader should oonsult 
the note of Grabe on this pUce, and 
study Peabson's ai^gument in his Ttn- 
dici€e Ignatiance, iii — ^vi, which, as a 
masterly pieoe of criticism, has not yet 
been shaken. 

' dpx^s, prineiplet; the translator 
read most erroneously rdt dpxoias.., 
didao-KaXlas. To the proof given above 


jjieOapfioaraf OvaXevrivo^, ovrwg ^ €^ijpo(f>6p9f<r€Vy opia-afxevo^ lib.i.v.i. 
eTvat ^SuaSa avovd/JLa<rroVy ^j to fiev ti Ka\ei<rdai "Apprirov^ mass.i.xii. 
TO Se Si^yjyi/. "^Treira ck Tavrrj^ t?? ^SvaSo^ SevTcpav SvaSa iixviu. 2. 

cbaracterem doctrinas transferens Yalentinus, sic definivit ; dua- 
litatem quandam innominabilem, cujus quidem aliquid [aliud] 
vocari Inenarrabile, aliud autem Sigen. Post deinde ex hac 

from HiPPOLTTUB tbat Yalentmufi 
borrowed his system from Simon, we 
may add the testimony of Irenaus, ii. 
xviii. § I, where the initia emisfionumf 
dpx^ "^^^ 'fpopoXQv, are referred to him. 

^ tSiop xxfynKT^pa dcSourjraXe/oi; is ra- 
ther a ^Xi/ \i^Li of iBBNiEUS, as DoD- 
WBLL obseryes, and compares c. 23 end, 
andc. 3 r, where the translatoragain stum- 
bles attheword SthaffKcCKciop, and renders 
it doctrincu, whereas it means a achocl. 

^ i^r)po<p6pri<r€v, SriERBK may well 
say, Barbara voz ; and unfortunately, 
by some omission, the Latin ignores the 
word. Various corrections have been 
pi*opoBed, for correction is indispensable ; 
thuB, Hahmond would read i^€<f>6prfoep, 
V088, iXrfpofpSprjoe. B1LLIU8, most un- 
critically, (<l>rj. Cotblebius, i\//rj<f>o<f>6pr}- 
<r€v. Peabson (and Grabe inclines the 
same way) proposes to make the best of 
the word as it now stands^ and considers 
it to embody the oompound idea of 
speaking ^rjpaU \i^€oi. Adding one 
more leaf to tbis sylva, 1 would propose 
i^ijs d<f>6pi<r€v, in aUusion to the emana- 
tions successively described, and which 
would agree to a certain extent with the 
translation. *Opurdp.€voi may express 
the marginal attempt of some reader to 
reoover the tnie reading. In the trans- 
lation the Cod, Abund. has d^nt^, Voss 
and others diffinivit: from the two I take 
definivit with Mass. and Stibbbn. Esae 
must still be understood. 

' Compare the extract from the 
DicUuc. Or. § 39, quoted in note i, 
p. 13, which, like iBBNiEUB, speaks of 
the fundamental duality, Bythus and 
Sige ; Hippolttus however speaks of a 
doser approximation to the Moxiad of 
Pythaqobas, and in all probability in- 

dicates the starting-point of Valenti- 
nus himself, firom which position his 
followers subsequently drifted. The 
variation in the number of uSons de- 
scribed as contained in the Pleroma of 
differentValentinian schools, givescolour 
to this Bupposition. The parallel and in- 
dependent account of Hippolttus, from 
its novelty, is interesting. Oda\€PTiyos 
toIpup Kcd 'B.paK\iajp Kal IlToXc/iaiOf, Koi 
wdffa ij To&r(iJ¥ <rxo\^, ol T[vday6pov kclL 
H\dT<avot fta0rjT<ii, diroXov^i^ourref roif 
Ka6rjyrj<rafUvois, dpiBfirjTiK^p t^v SiBa- 
OKoKlap T^p iavTup KaTe^dXoPTO, Kat 
yiip To^djp i^rrlp dpx^ tup Trdirrtap yjo- 
ph.s dyipprjTos, &4>BapTos, dKaTdXrjirros, 
dT€pip6rjros, y6pLfJLos, xal icdin<ap t^s y€- 
pi(r€(as alrla tQp y€POfiip<ap. KaXecrai 
S* inr* aOrufp ij Tpo€iprjfiiprj fiopds, rraT^fjp. 
Aia<^pd Si TLS €ifpl<rK€Tai iroWij rap' 
airrotf ol fiip ykp airrQp Xp* •§ rrcurrd- 
ireuruf KaOaph» t6 d6yfjui roD OAaKeprlpov 
Jlv6ayopiKbp, d6rj\v Kal djyyop koI fU- 
pop rbp llaripa pofdl^ownp cXpai' ol ii 
ddi^arop pofd^ovr€S d^a(r6ai i^ d^^os 
fiApov yi»€0(» ^«f tQv yty^vTjfikmav ye- 
pi<r6cu Ttvbs, koI tQ HarpX tup tik(ap, tva 
yiprjTCU Trarijp, Z(YJ)v i^ dvdyKrjs ovp- 
api6fA0v<n rijp (ri^ov. 'AXXd ir€p\ fikp 
2t7^f ir6r€p6p rrvr€ a6lyy6s i(mp ij o6k 
irrtMf airrcX irpbs iavroits tovtop ^irta- 
(Top t6p dytopa, Hippolyt. Pfiilo», vi. 

■ Consistently with the above, HiP- 
polttub proceeds to say, Har^p,,.^ 
fihpos ijpefJLU/p Cis \iyov(ri koX difairav6-' 
fjL€Pos airrbs iv iavrt^ fi6pos. *Eirel d^ 
iip y6pifios, ido^€P airn^ Tori t6 k(£XXc« 
(rrop Kol T€\€(bTaTOP 6 elx^ iv airrQ yeP" 
prjffoi Kal xpoaydyet»' ^xXiprjfjLos ydp 
o6k ifv. 'Aydvrj ydp ^rjatv rjv S\os, ij 
W dydTrj oHk iartv dydinj, idtf fji^ -/ rd 



LiB. 1. V. 1. Trpofie^rja-Oaty ify to fiiv ri Haripa ovofial^eiy ro Se ^AX^deiav. o. so. 

MA88.LXL1. • JJip ^J ^^y T€TpaSo9 TavTi9 Kap7ro(f>op€t<rdai Koyov Ka\ Zwijv, 
"A.vdpwirov Kat ^EKK\ri<rtav* eivat re TavTfiv oySoaSa irpooTnv, 
Kai aTTo fiev tov Aoyov xal t?? Zcd?? ^e/ca Svva/Jiet^ Xeyet 
TrpoPepKrjcrOaty /cado)? nrpoetpiiKafJLev airo Se tov ^AvOpwirov 
Ka\ Tfjg 'E/cirXjytr/a? SdoSeKa^ Sv fitav airoarTaarav Kot varepi^cra- m. 53. 
(ravy Ttiv \otTrt]v TrpayfxaTetav ireTrottjaOat. "Opov^ Te Svo 
vireOeTOy eva fxev fieTa^v tov l&vOov KOt tov Xotirov TiXTjpd" 
fiaTOff StoptYovTa Tovg yevvrjTovs AtZva^ cltto tov ayevvfiTOv 
TlaTpo^' cTepov Se tov acpopl^ovTa avrw [avTwvj ttiv 
fifjTepa airo Tov TlXtipdfiaTO^, Kai tov I^pta-Tov Se ovk cltto 
tS>v ev t£ TlXijpwfiaTt Aicavwv irpo^epXrja-Oai^ aXXa vtto t^? 
firiTpo^, ei^ft) ' [suppL Se] yevofievrj^y KaTo. rrjv yvwfirjv twv KpetT- 
TOVODv airoKeKvrja^Oat fieTa aKia^ rtvog. KaJ tovtov fiev, aTe 
appeva vTrap^ovTa, airoKoylfavTa a<f) eavTOv Trjv a-Kiav, ava^ 
Spafietv €t9 TO TLXi^payfia. Tijv Se firjTepa viroXetcfyOeta^av ficTa 
Trj^ a^Ktag, KeKevoofAcvrjv Te Ttj^ TrvevfiaTiKtj^ viroaTaGrewg, 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 pncdiximus. 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^ones ab infecto Patre; alterum 
vero separantem illorum raatrem 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 

dyairwji&ov, Ilpo4pa\ep o^ koX iyh- facta, which I restore ; 5^ in the Greek 

tnjffeif a^^f 6 iraT^p, tSaTcp ii» fi6pos, may have been easily absorbed in the 

Noft» Kol 'AX^^Cioy, Tovriori Zv6jba, ^tis following yev. The partide marks moro 

icvpla Kol dpx^ yiyo¥€ koI jJi-fyrvp irdyTw Btrongly that this dT0ic(ri7<r» was without 

tQp itrrbs Tov ir\Tfp<i)juLT0s KaTapidjMV' the Pleroma. Mabb. has mairem forU 

niruv AUttPufp. Ibid. factnm. Seep. 41. 

^ The Arund. MS. I think, has * Indicating the preferable reading 

"eserved the true reading, forin aufem fufffftrfv. 


viov TrpoeviyKaardar xai toOtov etvai rov Afi/JLiovpyov, ov Kal o^-,'-7*/* 
iravTOKparopa \eyei tS>v vTroKeifievwv, ^vfiTrpolSefiXija-Bai Si ^^^^■^\- 
avTtS Ka\ aptoT-ov [?. apKrrepov'^ apj^ovTa eSoyfiaTiceVf Ofioim 
T0i9 prjOrjcrofxevoi^ v(p^ iifi3>v ^evSonvifKa^ VvtiXTTiKoU, Kai TOV 
'IiycroiJi/ TTOTc fiev airo tov a-va-ToKivTO^ cnro t5p M^po^ 
auTWi/, arvvava-^fyOevTOf [ad. Te] TO?? oXoi^ Trpofie^rja-Oal <f>n(rh 
TOVTca-Ti Tov OeXrjTOV' 'TTOTe Se airo tov avaSpa/jLovTO^ eiy to 
nx^joco/xa, TOVTca-Ti tov Xpia^TOV' iroTe Se cnro tov ^A.vOpW' 
irov Ka\ T9Jg 'E#f#fXi7(r/a?. KaJ to TlvevjuLa Se to ayiov viro Ttj^ 
''E#f#fXj;o-/ap [?. 'AXiy^e/afJ ^iyorj Trpo^elSXrja-Oai eig avaKpiaiv 
Ka\ KapTTOcpoplav tS>v Aiwvcov, aopaTm €tg avTOvg eio^tov' Si* 
ov Tov^ Atwvag Kapirocbopetv tu ^(bvTa t^? aXrjdetag, 

E|Mph. 2. ^^€KOvuSo9 Xeyei ef- ^eKovvSog fiev tc? ^*^''"^ piScSSSJ'* 

vat Ttjv TTpooTfjv oyooaoa, to avro afxa toj llToXe/Aaio) 

Terpaoa Se^tav Ka\ Terpaoa yevofxevo^, ovto^ Xeyet TeToa- 

apta^Tepdu, ovtco^ TrapaSiSoug Sa eivat Se^tav koi TeTpaSa 

autem spiritali substantia, alterum filium cmisisse. Et huno 
esse Deraiurgum, quem et omnipotentem dicit eorum quse ei 
subjacent. Coemissum autem ei et sinistrum principem, Bimi- 
lem [similiter] iis qui dicontur 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 : aliciuando autem ab Anthropo et 
Ecclesia. Et Spiritum autem sanctum a Veritate dicit emissum, 
in examinationem et fructificationem iEonum, invieibiliter in 
eos introeuntem. per quem .Eones fructificarent folia veritatis. 
^Haec quidem ille. 

2. Secundus autem primam ogdoadem sic tradidit, dicens : 
quaternationem esse dextram, et quatemationera sinistram, 

* We muat certainly re&d^AXTjOcLai, by EpiPHANiua, c. H(rr. xxxi. i, but» 
for though tho Spirit is said to have eina- niore literal counterpart of the Latin, 
nated from Monogenes, § 4, still 'AXtJ- in sonio respects, is now supplied by 
^«o was his ffvj^vyos, and so far inse- Hippolytus, the friend and disciple of 
parable from him in function. Iren^uh ; tliis stands iii the right-hand 

* ^urd. The translator indicates tlie columu. 

worse reading of <pO\Ka. * The translator read, Ktd 6 /a^ 

3 The Greek text haa been supposed TaOra, and the apodosis follows, Secun" 
hitherto to havo been prescrved alone dits auletn. 



aTToarTaarav t€ koi varep^ara- 
arav Svva/JLip /JLfi elvai airo tSov 
TpiaKOvra Alivtavy {^aWa) 


TOy KOl 


, KOi (fmf Kai a-Ko- 
Tfiv airoa-Taa-av Se 
KOi va-Tcpiiaraa-av Svvafiiv ovk 
airo Twv TpiaKOVTa Aloiivfav 
\eyei yeyevtja-Oatf a\X* airo 
S)v avTHvn ''AXXof 

G. 51. 
H. M. 



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- 
FOLTTUB is a more literal counterpart of 
the Latin than the received text; 
Tebtullian alao followa them : — Se- 
cundus .... Ogdoaden in ducu Tetrada» 
dividen$, in dexlram et tinittram, in lu- 
men el tenebras; adding, tantum quod 
desuUrieem et drfectricem illam viriutem 
non mUt ab aliquo deducere coonum, sed 
a fructifnu de svhstantia eorum venienti- 
hut, Similarly the author of the LiheJr 
lu8 adv, omnea Hcer, 5 : Poet hunc 
exeOterunt PtolemcBue et Secundus hcere' 
tici, qui cum Valentino per omnia con- 
ientiunt, in iUo aoto differunt: nam cum 
Valentinue ceonaa tantum triffinta finx' 
iseet, itti addiderunt alioe compluree, 
quaiuor enim primum, deinde alioe 
quatuor aggregaverunt ; et quod dicit 
Vatentinus ^onem trigenmum excesaisee 
de pleromate, vt in defectionem, negant 
ieti; non enim ex iUa triacontade fuiste 
hunc, gui fuerit in defectione, propter 
desiderium videndi Propatoris, The 
author of the IdbeUus scarcely gives an 
accurate aocount of the notion of Se- 
cundus, who made no addition, but 
flimply grouped the Yalentinian Ogdoad 
into two quatemions ; those on the 
right, or maBculine appellatives, hecalled 
light, while the'feminine appellatives, 
he called darkness. It was a closer ap- 
prozimation 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 Thsodokst 
also correspond with the text as pre- 
served by Hipfolttus, and rendered by 
the Transhitor. 

' Bishop PSARBON supplies the 
Greek exactly as we read in Hiffolt- 
TUS, adding however the words [6 koI], 
It has been generally supposed that 
Epiphanes, the son of Carpocrates, ia 
here meant, but Clemsns Alexav- 
DBIKUB says, that he died at the early 
age of 17, (^ffe koI t4 vdtrra tTij 
hrTaKoiSeKo, Anyphilosophicalopinions, 
therefore, formed and taught at this 
early age, are little likely to have at- 
tracted public notice ; though it is quite 
in character with heathen superstition, 
that he should have been deified for 
certain qualities that endeared him to 
those with whom he had lived : for the 
same author adds, koX Be^s ip j^dfifi rris 
Ke^aXXijir/af TeTlfAr/rat. Strom, lll. The 
apotheosis of Epiphanes is quite con- 
sistent with the idea of his own personaL 
obscurity, as Neandsb observes: — Es 
iat keine Ursache da, diese Nackricht des 
Clemens zu hezufeifdn, da der leicht zu 
taHscfiende Aberglaube und Schwdrmer' 
geist unter den Heiden in dieser zeit dies 
nicht unglaublich macht. Oenet, Entw, 
p. 335* If the transhitor is mistaken 
in rendering hri^av^s by clarus, Ter- 
TOLLIAN, who waa a contemporary 
writer, errs with him in speaking of 
thia individual as insiffnioris apud eos 




Se T19 €iri(f}avri9 StSaa-KaXo^ or*! v'a 

• . • €X« t6 iy^fiXoTepov Kal avTZv 


T^V irpWTflV T€TpdSa 

oJ/Tcoy "EoTi TI9 irpo iravTtav .... owTWff Xeyei* ^Hj' ^ 

irpoapyiij irpoav€Vv6nT09y ap- irpiaTfi ap^x^ av€vv6fpro9y ap^ 

ptyr69 T€ Ka\ avov6/JLa<rT09, ^v prjTog t€ koi avovofjLaGTTO^, ^v 

iyw fxov^TffTa apiOfjLw* TocJti; /ioi/OTi;TO icoXci' TauTfi [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 hao Monotete est virtus, quam et 

Stelledealrendttaalerl.y. -2, haben eintge 
GeUhrte mit Unrecht die Lekre des Epi- 

fMgistri. The worda also of Hippolt- 
TUS, Pkilos. VI. 38, read altogether aa 
if H-upav^s were intended to qualify 
the word diidaKoXos, e.g, dXXof hi rit 
hru^oM^i 8cd<i<rAra\of avrCiVf where, if the 
word under consideration had been a 
proper name, its ambiguity would have 
required either the addition of 6v6fjLaTif 
that its meaning might be distinctly 
marked, or the name would have been 
placed last, as in the similar construc- 
tion, c. VIII. Altogether I am inclined 
to dissent from the ordinary opinioni 
that clanu represents the name Epi- 
phanes, and that iBBN^nB here alludes 
to the son of Carpocrates, author of the 
treatise de Justitia, quoted by Clembns 
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 HiPFOLTTUS shouldclassColorbaiius 
with heretics who called themselves 
TpoyvfaffTiKol, Philos. TV. 13, and that 
Ibbn JSUS should say of those that ranked 
with this iwi^ap^s iiddurKaXos, that they 
were reKeUa» reXet&repoi, and yvwrriKt^y 
yytoffTiKiiiTepoi, whilehimself was etf i&^- 
\&r€pov Kal yvuHrriKtbTepov 4ireKTetp6fuvos. 
It may be observed, that Neandbb also 
denies that iBBNiBUS here alludes in any 
way to Epiphanes the Samian, though 
he is very probably mistaken in saying 
that the opinions indicated are those 
of Mabcus. His words are, In der 

phanes zu finden geglaubt, da hier offen- 
har («. oben. s. 169) von dem Gnostiker 
Mabcus die liede ist. Nkandeb, p. 356. 

* The word is rendered by Tkrtul- 
LlAN as Inexcogitabile, 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 rijs fAova6iKris yvtixreus, 
but the account is not supported by any 
other ancient testimony, and was pos- 
sibly suggested by this passage of 
Ibbnaus ; for it is quite as likely , to say 
the least, that Clbmbnt should have 
mistaken ^iri^ayf^f for a name, as that 
Tbbtullian should not have known the 
heretic whose course was «carcely nin 
when he was bom. In default of any 
other acoount of the Monadic Gnosti- 
dsm, we may very fairly identify the 
theosophjc notions here impugned by 
iBBNiBUS, with the arithmetical lucubra- 
tions of Colorbasus as described by 
HiPPOLTTUS. This writer has recorded 
the busy trifling of Colorbasus, in 
divining the relative fortone of indi- 
viduals by a comparison of the monads 
or unite that remain aftcr thc letters 



WB.i.T.|. T$ fiovoTfiTi (TwuTrap^et Svva" (rvwirap^^fleiv Svvajuvy viv ova- 

MAss.ixi.3. * ^ »» » 'y 'y«'r ~IA«'«*' 
M*f> '7'' foi' aunyv oi/o/ia^o) ^ta^ct ei/o|^Ti;TaJ. Aim/ 17 cvo- 

ivoTrp-an AvTti ^ evoTfj^i ? '^^ t^? ^*'''^ [? ''"^] t^ovoTn^ irpoii" 

TTpOfi' KavTQi M irpO€fA€vaiy apyjiv 

/iQi/QTj;9, To €v ova-ai^ 

KavTOy fJLfj irpoefAevai, ap-)(^v 
cttJ TravToyv vofiTfjVy ayivvfiTov 
T€ Ka\ aopaTOVj ijv apyiiv 6 
Xoyo^ fiovdSa KaX^L Tairriy 
T^ fjLOvaSi (TvvvTrdp^^fei SvvajUii^ 
ofxoova-LO^ avTtfj ^v Kal avTtjv 
ovo/xaco) TO ev. AvTai ai ovva' 

€Tri iravTcov vofjTwv ayevvfjTOv 
T€ Koi aopaTOVi ijv . . . /jlo^ 
vdSa KaXei, TiavTfj t^ Svva^f.€i 
(jvvvTrdp\€i Svvafii^ 6fioov(rio^ 
o.vT^i fjv Ka\ avTfjv ovo/Jidl^o» 
t6 €v, AvTai al T€(r(rap€9 


M-ei^9 fj T€ fjLovoTfj^ Ka\ €V0Tfj99 ..... irpofjKavTO Ta^ \oi'^ 
fiovd^ T€ Ka\ t6 €v, TrpofjKavTO Tra? tS)v aidviav TrpojSoXa?. 
Tay Xonrag Trpo^oXa^ twv 

ipsam voco Henotetem. Hsec Henotes et Monotes cum sint 
unum, emiserunt, cum nihil emiserint^ principium omnium 
*noeton, et agenneton, et aoratum, quam Archem sermo 
Monada vocat. Cum bac Monade est virtus ejusdem substantiaB 
ei, quam et eam voco Hen. Hsb autem virtutes, id est Mono- 

found in their names are summed tk» 
units and numericai factors, and the 
nines cast out. Thus the letterB in the 
word *Ektu)p express 5 + 20 + 300 + 
800+ 100, the initial digits Bum 19; 
cast out the uines and there remains 
unity, and upon this residue, as com- 
pared with a simiiar arithmetical deduc* 
tion from any other name, the rektive 
fortune of the individual was seen. The 
reader may refer to a nither curious 
passage in Hippolytus, PfiUos. iv. 14. 
It may also be noticed, that among 
other properties of the unit, it was 
observed by the Egyptian sages that it 
was for ever recurring, qud digit, in 
decimal notation. A/^t/Trrtoi iiJtaaoM 
rbv 0e6y elvat fwvdSa dSiaiperoyf kal av- 
r^v iavr^ yvntuxra»' Kal i^ aOrrj^ rd, 
Tdyra Kar€<TK€vdff6ai' avrn l^» <PV<^"^t 
dyinnfjroi ot<ra rovs i^ijs dpidfioin yevvq.' 
otov i<f/ iavri}v ij fiovai iTtirpo<rr€0€i<ra, 
ycvvgi rjjv dvdSa, Kal 6fioi<as iiriTpo<rre0€- 
piifyi, 7€w# r^v rpidda Kal rerpdBa fUxP*- 
rrjs SfKdSos, i/rtf if dpxh Kai rb reXis rOfv 

dfAOfxQv, tva yivTfrat. irpdfrri Koi dcKdrrj ^ 
fiovoLSf did t6 Kol rV ScKdda l<rodvyafi€iv 
Kal dpidfixlaOai els fiovdSa' Kal avrif 
deKairXcuria/rOeL^ra yivTjrai iKarovrds, koX 
irdXuf yiverai ftovds, Kq.v ^ iKarwrh.s 
d€Kav\affiaa0€T<ra Troiiff<r0 x^^^<^ '^^ 
avrrf iarai fwvds. HlPPOL. Phil, IV. 43. 

^ fi^ Trpoifuvai. The transUtor read 
fiTfSiv, but HiPPOLYTUS ha0 /»^, and 
Tertullian, protvlerunl lum proftrentes, 
the meaning being this, Unity and Abs* 
trcLctUm {fiovdr-qs) put forth, as the 
original cause, tJie Beginning, yet so as 
that thc Beginning was etemally inaepa- 
rable from their Unity. As Nbahdkb 
expressea it, Diese beiden Maetde, welche 
die Jiochstc Eiikheil hilden, erzeugen, ohne 
eigenilich zu erzeugm, (er tDtU Bogen, dau 
man Jiier sich Jcdne eigentUche Erzeugung 
od.r EmanaHon .... denken milsse) das 
erste van dan Gedanken zu etfassende, 
ursprunglose und unsichthare Qrund- 
princip alles Daseyns, u. s.f, p. 169. 

^ Tertullian, c. 37: Inidleduale, 
innascibilc, invisibile. 

GNOSIS. 105 

Atwvcov. 'Io5 lovy Kat (f>€u (f>€S. To TpayiKQv yap m aXi;- ^^ly i^ 

0)9 €7r€«7re*j' e(mv ex£ Tfi TOiavTfi* <rviJL<f>op(ji tu>v Ta 

yeXoiwSfj TavTa yeypatfiOTtav Tn9 TOiavTfj^ ovofJLaTOiroua^^ 
Koi Ty ToaravTy toXjultj^ w9 aTrepvOpiaa-a^ toJ y^€v<r/JLaTi 
avTOv ovofia [ovofAaTal TcOeiKev iv yap tw XeyeiVy €<rTi 
T«9 irpoap^ij irpo iravTwVy irpoavevvoriTO^j viv eyia fjLOvaSa 

M. 55. r/AOVcJTI/ToJ KaXZ' Ka\ TTaXlVy TaVTri TJ fJLOVaSl r/AOVO- 

TiyTiJ (rvwTrapy€L Svvajjn^, ^v koi avTtiv evoTfjTa ovo^ 
/mdl^oo' (ra(f>€(rTaTay otl T€ irXa^riJLa r7rXa<r/iaTaJ auToC etm 
Ta €iprifjL€vay wfJLoXoyriK€y Ka\ oTi avro^ ovofxaTa TcOetKe 
T(p TrXatrfJLaTty viro firiSevo^ irpoTepov SXXov Tedetfxiva. 
KaJ (ra(p€9 €(rTtv, oTt avTO^ Tavra TeToXfitjKev ovofiaTO^ 
TToitj^rat' Kat €t fJLrj iraprjv t(o /3/a) ai5T09, ovk av fi aXfiQeta 
€t^€V ovofJLa. OvSev ovv KODXvet, iraJ aXXoi' T«va iTr). Tn9 
avTrj^ vTToOi^reta^ ovtod^ 6pt(ra(rdat ^ovofiaTa 

tes, et Henotes, et Monas. et Hen, emiserunt reliquas emis- 
siones ^onum. lu iu ! et Pheu pheu ! Tragieum vere dicere 
oportet super ^hanc nominum factionem et tantam audaciam, 
quemadmodum sine ruboro mendacio suo nomina posuit. In eo 
enim quod dicit, est ante omnia Proarche, Proanennoetos, quam 
€»go 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, qua> 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 text as restored by Massuet \6yois (ratph Sof ttt}, d<f> c3m rrpwiviyiniy- 

is here foUowed. aoM, 

* The text of Stierex as read in * Junius Bupplies, as the veraion of 
Epiphanius. the wonh» recovered in Epiphanius, 

* Epiphanius do€8 not think it Super hac mUeria eorum, qui res 
necessary to make a close copy, but kujiuftnodi ridicvlat scripserurU propter 
merely gives a brief abstract. Erro Xonrbi^ hniic. 

els rairra avrbs 6 fiaKdpios iirlcrKOTros ^ The Latin reads most like the 

Elprii^dioSf iSs ye trpoeijrafiev, ^eXocwSi? original flow of expression, and it is 

fii^fiara Kal aCrrbs irpoeTTrev irepiavvfxLav not open to the charge of tautology to 

d0' iavToVf uis dmc^ia rrjs airrCcv Xyjpw- which the Greek \a amenable. This 

Blas xo^pt-fvri^pLeyos, ireir6v(av yivrj, koL period, in the Greek, from Kal ffaff>is 

ffiKifOJv, Kol KoKoKwBuv, ufs M viroKtt' i<rrtv, scems to have been rautilated, and 

fUvtav riviav hrnrXaadfKvos, ilts rois <pi\o- to have been restored conjecturally. 


UB. I. V. i. qusBdam Proarehe regalia Proanennoetos, ProanypostaioB Tirtua, 
MAss.i.xi.4. Proprocylindomene. Cum illa autem est virtue, quam ego 
cucurbitam voco : cum hao cucurbita autem est virtus, quam et 
ipsam voco perinane. Hsec cucurbita et perinane, cum sint 
unum, emiserunt, cum non emisissent, fructum, in omnibus 
visibilem manducabilem et dulcem, quem fructum sermo cucu- 
merem vocat. Cum hoc cucumere est virtus ejusdem potestatis 
ei, quam et ipsani peponem voco. Haa 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 ponere nomina, quis prohi- 
bet his nominibus, ut multo credibilioribus, et in usu positis, et 
ab omnibus cognitis ! 

H«r.xxxH.7. 3- '"AXXo* Sc TTaXiv ai5- 3. "AXXoi Se TraXiv aurZv o.j3. 


Toyv Tfjv Trptorrjv Kai ap^^eyovov tvjv Trparrfiv Kai ap^^^aioyovov "* 
oyoodSa toutoi^ Toh ovofxacri \ap^iyovov^ oySoaSa tovtoi^ 
K&ckfiKaa-r irpwTOv irpoap-^ffjv, T019 ovofxacLV CKaXea-av • . . 

3. Alii autem rursus ipsorum primam et archegonon octo- 
nationem his nominibus nominaverunt : primum Proarchen, 

^ Tertulltan, c. Val. 35, gives an the Diyine attributeR themselves that 

alxDOSt literal translation of this section, are represented aa reaching further and 

without professing to explain it, but further back in eternity, doubtless with 

adds : ffoc qwx roHo disponcUt ut sin- the view of Bymbolising the truth that 

guia hinis locis et quidem tam irUercisis, they are without beginning. Bythus 

nascanturf malo iffnorare qmm discere, in the GnoBtic Theosophy must be 

Quid enim recti habentf qua tam perverse taken as the flxed point, the Divine 

proferuntur f But reproduction was of subsistence ; and whereas in every pre- 

the very essence of the Yalentinian ceding scheme the iEons were evolved 

system. So, dpx^ was a term applied from Bythus and Sige, so in this system 

by Valentinus to pvBbs as the xpoapx^ a quatemion of his attributes are 

and to NoOf as dpx-fi, § i. So, after the imagined anteoedently as it were to 

ogdoad of the Pleroma had been evolved, Bythus, and subsisting in him when m 

Achamothwasstyled thesecondogdoad, yet nothing else was ; and again a 

§ 9. So, there was the prototype Ec- quatemion of attributes of equaily co- 

clesia in the Pleroma, and its earthly etemal subsistence. The notion was 

oopy; the iEon Anthropos, and Manthe borrowed from Pythagoras, for Hiero- 

Bpiritual seed of the animally consti- cles in his commentary on the golden 

tuted Demiurge. One and all of these verses, says ; oix irrw «Zreijr h ii^ r^ 

notions may be referred back to the rerpaxriws wf jtL^ koX ^x^f ^/>nr 

Platonic /d^oi, or forms of things that roi' (ari ydp, wt i^fi€P, bif/uovpybs ruw 

Bubsisted etemally in the Divine mind, S\wv, koI alrla i/ rirpas, 6cdf wtnrrht, 

the Gnostic Pleroma, before they were cUfriof rov oipaylov ireU atadnfrov GeoO. 

called into boing ; in this place they are p. 170. Thc tetractys being of the 



TerapTtiv aoparov. ^S^i v't 



Ko* €K jJL€V T*7P TTptbTfl^ irpO~ 

ap')^»}^ TrpofiefiXfia^Oai TrptaTta 
Ka\ irifXTTTip TOTTfp ap)(jiv' €K 
Sc TtJ9 av€vvoriTOVy SevTcpcp 

Kai €KT(p aKaTdXrjTTTOV' €K Se 

T^y appirov TpiTfp Kai e^ 

€K Se 

cTTeiTa avevvofiTov, tijv oe Tpi" 
Tfiv appfiTOVf Koi Trjv Terap^ 
Tfiv aopaTov Ka\ €K /Jiev t?? 
irpdTfi^ Tlpoap^x^g TrjOojSc- 
fi\tj(r6ai TrpwT(p Ka\ Tre/xTTTft) 

• • • ^P^xh^y ^^ ^^ T^? *[^PX^^ 

T^?! avevvoiiTov SevTepw Ka\ 

€KT(p TOTTlp OLKaTciXflTrTOVy €K 
Se Tfj^ app^TOV TpiT(p KOl 

€K Se Tfj^ aopaTOV ayevvfiTOv, 

ir\rjp(a/uia T^J irpdTfi^ oySoi- 

Sos> Tai^Tay fiov\ovTai Tay 

Svvdfiei^ irpovTrap^^eiv tov 

Bi/doi; Ka\ Trj^ ^iyfj^, Iva t€\€1(jov Tc^eioTepoi (^avSxriv oin-ey, 

Ka\ Yv^ocTTiKwv yv(a(rTiK(!iT€poi' irpo^ ovg SiKaioos av t«9 

eTrKJxav^a-eiev (S \ripo\6yot (T0(f)i<rTaL KaJ yap '7rep\ avTOV 

deinde Anennoeton. 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 
hoo 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. 'O pe- 
pones, sophistoB vituperabiles, et non viri [veri]. Etenim de ipso 


T$9 aopaTOVy ayevvfiTOVy ttXiJ- 
pco/Aa Tfj^ TrpooTfi^ 6ySo<iSo9' 
Tairraj ^ov\ovTaL Ta? Svvd' 
/let^ TTpovTrdp^eiv tov ^vQov 
Ka\ T?? r2£]'y5ff 

Divine attributes, was co-ordinate with 
the Deity ; so that S. Cyril of Alexan- 
dria (c. Jul. I. p. 30), could say truly of 
Pythagoras, /5oi> d^ ffai/iws, fva re chai 
\iyei T^ T&v SKuy Qe6», xal iravrwF 
dpxh^f ipydTTip T€ T&v ojVtoO dwdfiew, 
^iaorrfpa xal \/f&xuxnVt -/iTOi l^<Mfirolri<rvT(av 
Skiop Kal KJlfK\<ai¥ irdmdw Klirffa-uf' expres- 
sions taken from the aMi i^ ot the 
philosopher, as recorded by Clemkns 
Al. '0 fihf 0e6s etr x ovtos o^x ^ 
TUfes inroitooQauff iKTbs t&s hiaKoaiiiiaios, 
iXX i¥ a&r^ 6\os h 6\i^ ry iciJjcXv, iirl' 
ffKowos xdffas yeFiffios, Kpdffis rcor SXuv* 
del (dr, Kal ipydTas Twr adrov hwdfiuav 

Kal ipytav dTdtn-uVf iv oitpavi^ ifMffT^p, 
KoX irdvTWv Trarijp, voOs Kal ^^toffis t<^ 
8\(fi kjjk\ii), rrdimov Ktvaffis, Ad GerU. 6. 

^ Delendse h» duee vocee, quiB aen- 
Bum conturbant, quasque nec vetua inter- 
presy nec Tertullianus legerunt. Mabs. 
HiPPOLTTUS also ignores thera. 

* Gbabs imagines the author to 
have quoted the Homeric linei 
"Q rrirroves k^k' i\iyx^\ *Axaitdes, o6k 

iT* 'Axotof.— /^. /3'. 235. 
but it is more probable that he parodied 

"O rriwaitis jia, ffo^urral i\eyKTol, ftrfii 
r* d\rf$eTs, 



M AS&L xi.5. JL ** » » * 

q}opot yvu>juLai irap ovroiy, 

"AXXoi Se irepl aurw 
^vdoS aSilJi(f)6p(i>9 Kivovfievoii 
Oi fA€v yap avTov al^vyov ol /jlcv avrov al^vyov Xeyovarij 
XeyovcTi, ^ mt€ appeva, juL^Te /irjTe appeva juL^e fl^Xi/i', aX- 
fliyXeiai/, '/ii/Te oXcof ovTa rt, \ot Se riyv ^iy^v OfiKeiav aJroJ 
''AXXoi ^e appevoQrikvv avTov a-vfnrapeivaty KOt elvai ravTfiv 
Xeyovariv elvat, €pfAa<f>poSiTov irpwTfjv a-vtvytav. 
(j^va-tv avT<S Tr€ptaTrTOVT€^. 

^iyriv Se iraXtv aWot <rvv€VV€Ttv avTw Trpoa^aTTTOvcrtVy fva 
yivfjTat irpdTTi crvXvyta, 

Bytho vari:B siint sententiae apud eos. Quidam enim sine con- 
jugatione dicunt eum, neque masculum, neque foeminam, neque 
omnino aliquid esse. Alii autem et masculum et foeminam eum 
dicunt esse, hermaphroditi genesin [genus] ei donant. Sigen 
autem rursus alii conjugem ei addunt, ut fiat prima conjugatio. 

-which would require veri in the transla- distinguished between the A670J ^td- 

tion, as in the Arund. MS, and Mebo. i. ^ctos, and the A670J irpo0op<ic6s, so the 

* Elfotiasae koc Deum, non hlc Deus heretic discriminated between the Pan- 

TOV ^ipp. 

neutro genere pronuntiani. Tebt. c. Val, 
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 twv \ey6v- 
Tuv d/J^cyas tlvai 8eoj>s Kal drjXeiai. 
DioQ. La. Procem. Eusebius says 
that primitive heathenism, whcther 
barbarian or Greek, knew nothing of 
thc Ir.ter To\v(p\vapla Trji tQv QeQv 
dfili^vuv T€ Kal 67i\€iu>v KaTwoixaaLai. 
Pr(fp. Ev. I. 9. Hence the Orphic 
verse (Pboclus in Tim. Plat.) says : 
Ze«>j &p<r7iv yivero, Zei^s Afi^poros ^irXero 

Damascius {Woljii Excerpta cx Dam. 
in Anecd. Chr. ui. 254,) accounts for 
this Orphic dictum as follows : — d/Hrev6- 
$ii\w auT^v inrecriicaTOy irpbi ivdei^iv 
T^t irdvTUfv ycvvrjTiK^s o^trlas. Scjsvola, 
head of the coUege of augurs, affirmed 
that no image expressed the Deity, 
Quod verus Deus nec sexum kabeat, ncc 
oeUUem &c. Auo. Civ. De», iv. 27. Gbabb 
quotes Synebiub to the aame effect. 

' fii^e S\tas ivTa ri. The Basilidian 
error is here indicated. As the fathera 

theistic notion of the Deity, as the 
soul or entelechy of the universe, and 
the Deity as He was before anything 
was creatcd. The words elvai and oiMria 
were considered to apply only to tho 
state of either material or active exist- 
ence ; hence before anything existed 
upon which Divine benevolence could 
act, the Divine Principle was an unin- 
telligible abstraction, dLKaTovbpjoffTos, 
&^l>rfTos and &yew6rjTos, and it was in 
order to mark the utter impossibility for 
the human mind to conceive the Divine 
Bubsiatence prior to the reveUtion of 
HimHelf in creation, that Basilides aa- 
serted with a fearful hardiness, \iyta 
eTvat Oebv oifK 6vTa ireiroLripiiuov K6<rfiov i^ 
otfK 6vTu», o6k 6yra oOk tSv. HlPPOL. 
Pkil. X. 14. Compare also the term 
dyot^^o-tos as applied to the Deity by the 
Marcosiaus in c. x. Similarly Maimo* 
NiDES says of the Deity, that He exiats, 
non per existentiam, that He lives^ lum 
per vitam, He is powerful, nonptrpoten' 
tiam, He knows, non per tcientiam, but 
all attributes centre in one reality where* 
in is no multipUcity. His words are 



LIB. I. vi. 1. 
GR. I. vl. 1. 

QucB sunt, in qiiihus non consonant adversK^ invicem hi, MAss.i.xii.i 
qui sunt a Valentino amnes : qum est Colorhaseorum 
et Marci doctiina. 

I. 0YT02 TOivvv 6 IlToXe/itaroy, koi ol gtvv avrw, cri 
xxxui. ejULTreiporepog fj/uiiv rov kavTwv SiSacTKaXov TrpoeXi^XvOe, . . . Svo 
yap ovTO^avTvyov^ twQcw, tcS 

irap avTOig ^vOta KaXovjULevo), I . ^ OI Se irepl tov IIto- s Hippoiyti 

cTrevorja^e T€ Kai e-^^apia-aTO. A€/j.aiov, ovo a-v^^vyovf! avTOv 38. 

TavTa^ Se Ka\ SiaO^o-eciv \Jffje €^€iv Xeyova^iv, a^KOi SiaOear^ig 

o/a0e<r«pj e^aXeerei', '^Evvotav KaXova-tv, evvotav Ka\ OeXrja^tv. 

T€ Koi QiXtjjULa. UpcoTOv yap TlpwTOv yap evevorjQri Tt irpo~ 

€V€voriQri TrpofiaXeiv, (prja-tv, ^aXetv, w^ (paa-tv, eiretTa >J0e- 

e?Ta fiQeXriac» Aio koi twv Xrja^e. Ato Kot tS)v Svo tovtcov 

Svo StaQea^etav tovtwv, rj Ka\ StaOea-ecov Ka\ SvvajULecov, t?9 T€ 

Svvd/JL€(jov, t5p 'Ej/i/o/a? Ka\ t?? evvoia^ Kot t?? 0e\i}(reft)9, tSo-- 

GeXjJo-ewy, «o-Te a-vyKpaQeta-Hv irep KpaOeia-cov eh aXX^jXay, ^ 

€£9 aXX»;Xa9, TJJ Trpo^oX^j tov Trpoj3o\rj tov t€ ^lovoyevov^ 

ISlovoyevov^ koi t^? ^AXrjOelag Ka\ Ttjg 'AX>70e/ay KaTa a-vl^v- 

1. *Hi vero qui sunt circa Ptolemjeum ecientiores, duas con- 
juges habere eura Bython dicunt. quas et dispositiones vocant, 
Ennoean 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 Aletheia^ secundum 

M 57. 

Moreh Nevoch. i. 57. 


^ The reader will perceive that HiP- 
FOLTTUS indicates the principal correc- 
tions that serve to harmonise the Greek 
with the Latin. 

• EpiniANius addfl a few words, 
possibly by way of explanation : — koI 
TT]v fj^p 'Yjvvoiav dci avvuTrdp^aaav ip avrQ, 
hfvoov^ivriv dci rb ri irpo^a\io0at, rb d^ 
Qi\r]fJ.a iv airrQ itriyiydfievov. 

' Massuet very properly restores 
the Greek termination ; the Abund. MS. 
haaJ^/nioiajandthe Clebm. MS. jEnm- 
niaa. So also below, in § 2, it is not at 
aU improbable that the translator wrote 
Ennoea«, as agreeing with the Greek| 
though departing from the Latin 



G^R*/v?'i' '^^™ av^vylav iyivero. OUcr- 


ylay iyeuero' wff [ovyl nva^ 

Tiva^ TVTTovg Kai eiKova^ toov tvttov^ Ka\ eiKOva^ tHov Svo 

Svo SiaOiarewv tov UaTpo^ Sia6i<r€wv tov JlaTpo^ SieX" 

TTpoeXOeiv, Twv aopaToov opa^ Oeiv ix tZv aopaTcov opaTcL^y 

Ta9' Tov fjL€V QeXiifiaTO^ Trfv tov jjLev GeXiJ/AaToy Wov Noi;»', 

'AXj}0c£ai/, T^ff Se ^Evvola^ T^9 Se ^Evvoia^ Tfiv ^AX^Oetav* 

Tov NovVf Kol Sia TOVTOv Koi Sta TOVTO Tov iirtyev" 

Tov GcXiJ^taTO?, 6 fJL€v ap~ vfjTOv 0eXi7/iiaTO9, o appeviKO^* 

ptJV €IKU>V T^y ay€VV^TOV r^» O appfJV fl€V ctKtavj T?? Se 

^Evvoiag yiyov^v, 6 Se OfjXvg ayevvifrov ^Evvota^ 6 OijXv^, iiri 

Tov GeXjy/iaTor to OiXijjJLa [iTret] to OiXrjjjLa wcnrep Sv^ 

TOtvvv SvvafAt^ iyiv€TO Ttjg vajJLt^ iyivcTO Ttj^ 'Ej/vo/ay. 

hivvota^. rjV€VO€t jjl€v yap rj hiVVO€tv €V€VO€i\ iJL€V yap a€i 

"Ei/roia Tfjy TTpo^oKriv* ov fj "Evvota Ttjv irpo^oXijVy ov 

fiivTOt Trpo^dXetv avTrj irafl' jjLivTOi y€ irpo^aWetv avTfjv 

€avTfjv rjOvvaTO a €V€vo€t. Ut€ [avTrjj KaT avTtjv \Kau cai/- 

^€ ^ Tov 0eXi7/xaTO9 SvvajULt^ Trjvl tjSvvaTOy aXXa fa] ej/e- 

e7r€yiv€T0y t6t€ o ivcvoet vo€tTO revej^oei.J "Otc ^e ^ 

rei/ej/oeiToJ irpoifiaXc .... to5 GeXiJ/xaTO? SvvajJLtg . • . 

t6t€ iv€vo€tTO TTpofiaWet \o 

iv€V0€tT0 'TT^oejSaXeJ 

conjugationem facta est. Quos typos et imagines duonim affectu- 
um Patris egressas esse, invisibilium visibiles ; Thelematis quidem 
Nun, Ennoeas autem Aletheian: et propter hoo adventitis 
voluntatis masculus est imago, innatsd vero Ennoese foemininus, 
quoniam Yoluntas velut virtus facta est Ennoese. Cogitabat 
enim Ennoea semper emissionem, non tamen et emittere ipsa 
per semetipsam poterat quse cogitabat. Cum autem Yoluntatis 
virtus advenit, tunc quod cogitabat, emisit. Non videntur 
tibi hi, o dilectissime, ^Homerici Jovis, propter solicitudinem 

tionis, foemiruim Veritatem; adimaginem 
VolufUatiSfmarem Monogenem; VotuniaHa 

ooncord ; and the final letter C having 
been mistaken by some early scribe for 
the first half of o (M), wa8 rephiced 
by him with that letter. The Abukd. 
and Clebm. MSS. there haye Ennoeam. 
^ rh» vow, or Monogenes. The 
order is disturbed in the Epiphanian 
text, it is presenred in the Hippolytan, 
with which also Tbbtullian agrees, r. 
Val. 33; Ad imaginem quidem Cogita' 

enim viSf uti qua ^ectum prcegtat Cogita- 
iioni, marie ohtinet centum, 

' Homtriei Jovis, kc. in allusion to 
the opening of II. j8': 
^AXXm fjJif jta Oeol rt, Kal wip€t (inro- 

EJ^orirann^ioc. Aia d' oi>K (x^ irfjivfiot 
ihrvoi. «f.r.X. 


Epiph. ^ TTepi ToC Tcov SXcov SecriroTOV' 09 cifAa ^tm vofjOijvat koi qr^i'*^/^ 
e7r£T€TeXeiC6i/[ai rf.^ tov0* oirep j/fleXiyere, koi afma rw OeXtja-ai "^^^''^"^ 
Kal ivvoeiTai tovO^ oirep Ka\ ^OeXrja-e, tovto evvoovfxevo^, o KOii 
diXet, Ka\ t6t€ OeXcoVy otc evvoeiTat, 0X09 evvota wi/, ^ oko^ 
QeXrifJLa, 0X09 vov^, ^oXo^ (piS^ EpiphanJ\ oXo^ 6({)6aXiui09) 
o\o9 aKoij, oXo^ irrjyFf TravTODv tZv ayadwv, 

2. ...^Tfiv TrpiaTfjv oySoaSa, ov Kaff vTropatrtv aXKov vtto^^^xva. 
** ^ aXKov AttSva Trpo^elSX^a-Oat, aXX' 6/aov Ka\ ^eh aira^ ttjv tZv 
G 55. g^ Atdvcov Trpo^oXrjv viro Tov UpoTraTopo^ Ka\ t?? 'Ei/i/o/ay 
avTOv Teri^at, iy ■^ayToy fxattaa^aiJLevo^, Sta^e^atovTat. KaJ 

OVKCTt €K A07OI/ Ka\ TdWrjq "AvOpOOTTOV KOt ^EKKXtJO-taV, KOt €^ 

^AvdpwTTOv, 0)9 ot aWot r?. ft>9 ot aWor aXX' e^ ^AvOpdTrovl, 

non dormientis, sed curae habentis, quando poterit honorare 
Aehillem, et multos perdere OraBcorum, apprehensionem habuisse 
magis, quam ejus, qui est universorum Deus ; qui simul ut 
cogitavit, perfecit id quod cogitavit: et simul ac voluit, et 
cogitat hoo quod volnit : tunc cogitans cum vult, et tunc volens 
cum cogitat : cum sit totus cogitatus, et totus sensus, et totus 
oculus, 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. Babil says that Grod spake the hoc tcedium de medio amoliii, nuUum 

word yeyTjOifiTU 0wj, koI t6 TrpbaTayfLa jEonem rolueruni alium ex alio per gro' 

Ifyyw ijy. And Bimilarly Clem. Al. ^tXy dui revera gemonioa aructum, sed m^ppa, 

tQ Po6\e<r0ai 8rifuovf)y€i, Kal r^ fjbityo» quod aiurU, missa, semel octojugem istam 

iOeXijaai aMr, fverai rb y€yeyr}<T0ai. ex Paire et Enncea ejus excltuam. 

* 'OAos ^iXrifia] H» duae vocea ab • aMs, i. e. Colorbasus, as Epipha- 

Epiphanio additae yidentuTi cum in mvB declares, XLVIII. Sabellius seems 

veteri interpretatione hujus loci non to have developed his principle. 

extent, nec lib. ii. xvi. 3, ubi Auctor • PruderUiores illorum. The reader 

noster hanc sententiam repetit. Grabe. will have observed the same solecism, 

' T^»' TTfHJjTijiy dyZodjba] Hsbc, ut et caused by a servile copying of the Greek 

sequentis capitis Grseca verba ex £pi- construction in the precoding chap- 

phanii Haer. xxxv. Colorbaseorum § i, ter, perfectorum perfectiorei, et Onostico- 

petita Bunt ; unde discimua, illorum pla- ' rum magit QnostiH. The translation 

cita Irenseum hoc loco perstrinxisse. Gr. speaks of the foUowers as a body, the 

^ TSRTULLIAN alludes to the same Greek text applies to the heresiarch 

notions c. 36, Quanto meiiorea qui totum singly. 


o'£i'5*J *"* 'Eir«Xj7<ria9 Koyov Ka\ Zod^v (pacri rereyOai avro^ Ka\ ol 
MA8s.i.xU^. ^J^qJ. oXKa iripta Tpoirtp tovto Xiyovoriv' oti oirep evevoiOfj 
^jrpo^aXeiv 6 Hpo^droopy tovto JJaThp €/c\jJ0^' excJ Se 6 
irpoefioKero aXi/deia 'FaXiyO^J ?i/, rovro 'AXiJdeia wvofia* 
crOrj' ore cSv fjOiXfjcrev eiriSei^ai avrov *reairroj^J, rovro 
"AvOpoDTTO^ eXe^xOij' ov9 Se ^TrpoeXoylcraro ore irpoefiaXey 
Tovro ^EKKXfjorla wvo/JLacrOij ' koi 6 "Avdpayjro^ ^rbv Koyov^ 
ovrof €<rTiv 6 irparroroKo^ Y/o9* eiraKoXovOei Se t£ A07» 
Koi fj Zo)!/" Ka\ ovTio^ TTpwTfj ^OySoa^ avvereXeorOfj. 

3. IloXXi ^€ jJia-^^fj irap^ avroh Ka\ irep\ rov ^wrrjpo^. O/ 
^ev yap avrbv ck Travroov yeyovevai Xeyovcrr Sib koi T^vSo* 
Kfjrbv KaLkela-dai, ori irav rb 'irXypoofia tjvSoKfjrrev ^\Si avroS 
So^aa-ai rbv Tlarepal, O/ ^e ck julovwv rwv ScKa AiwvwVj rwv 
airb Aoyov koi Zwfj^, irpo^epXrja^Qai avrbv Xeyoveriy ^ra irpo^ 

Anthropo et Ecclesia Logon et Zoen dicunt generatos, in hunc 
modum dicentes: quando cogiiavit aliquid emittere Propator, 
hoc Pater vocatus est; at ubi quae emisit vera fuerunt, hoc 
Alethia vocatum est. Cum autem voluit semetipsum ostendere, 
hoc Anthropos dictus est. Quos autem prsecogitaverat postear 
quam emisit, hoc Ecclesia vocata est. Locutus est Anthropos 
Logon, hic est primogenitus Filius. Subsequitur autem Logon 
Zoe, et sic prima octonatio complota 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. AHi autem ex solis dt^em iEoni- 
bus, qui sunt a Logo et Zoe emissi, et propter hoc Logon ct 

* These readings are suggested by * Supplied by Grabe froin Theo- 

the translation and coiifirmed by Ter- doret, Hctr, Fab. i. la. In tbe transla- 

TDLLIAN, c. 36 : Cum protulU, quia rera iion of the next sentence the AruND, 

prottUUf hic veriUu appellata cst. Cum MS. omits decemf which would easily 

temetijMum vcluii probari, hoc homo pro- happen if written as in the Clerm. MS. 

nunciatus est. ex solis X jEonibus. 

' The heresiarcb adopts the Christian '^ rd irpoyovLKd, &v6fiaTa Sco^w^orra. 

▼erity of predeiitination as attaching to One cause of perplexity in unravelling 

the Body of Christ, the Church. Ter- the Valentinian scheme is the recurrence 

TULLIAN exactly renders the Greek Quo8 of similar names at different pointa of 

autem prcKogfitavitf quum protulit. the Bystem, e. g. the Enthymeiifl of So- 

' Suppl. i^e<fHi>vrfffe. Tert. sonuit; phiawas called Sophia and Spiritus, see 

the Clermont MS. however omits I. i. §7; and Pater, Arche, Unigemtus, 

loeutuaait.. CliriRtus, Homo, Eccleeia, were all of 


M. 50. yovtKCL ovojULaTa Stacrdl^ovTa, Ot Se €k twv SeKaSvo Altivm ^^^'^^ 
Twv €K Tov ^ AvOpwTvov Ka\ 7i<a?i^ f/. 'Eff/cX^cr/ayJ y€vofA€vu>v ^^^i}- *"• 
Kal Sta TOVTO vlov ^AvOpdirov \adj, cairroi/J ofxoXoyety i><rav€\ 
airoyovov ^AvOpdirov. Ot Se viro tov ^ptoTov Ka\ tov dytov 
Tlv€vfAaT09 ^[rZvj €£? (TTripiyfxa tov YlXfjpdfxaTO^ ^\lnt, irpo^ 
^epKtifxevtav^ y^yovivat Xcyovariv avTov Kot Sta tovto ^pt^ 
<rrov \€y€<r6at avTOv, Tfjv tov UaT^o?, a(f) oti irpoe^XfiQriy 

o. «. Sta(r<a(pvTa irpOGrfjyoptav. ^''AXXoi ^e, wg ^tir^tv, rivey c^ avT<iv 
pay\f<oSotf Tov JIpoTraTopa tS>v o\<av, Ka\ TIpo<xp^fiVy Kat JIpo^ 
av€vv6fjTOV "Avdptowov \eyovort Ka\€t(r6at' Kot tovt ^Tvat to 
fieya Ka\ a7r6Kpv(f)ov fJiV(rT^ptov, OTt ff virep tql o\a Svvafit^ 

Zoen dici eum, parentum nomina custodientem. Alii autem ex 
duodecim iEonibus his qui sunt ab Anthropo et Ecclesia facti: et 
propter hoc Filium hominis se confiteri, velut postgenitum 
Anthropi. Alii ^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 tennB of a double denomina' be the Anthropiani mentioned by S. 

tion. Cyprian {ckd Jubaianum Ep. 73) in 

For airrhv \iyov<n the translator conjunction with PatripassianBi YsJen* 

readicaldi&. >o\irfW Kal^(a^\^c<r$ai tinians, Marcionites, &c. Vind. Caih, 

aMv. III. 216. Massuet obeenres that Lao- 

^ ThifladditionBuggestedbythever- tantius (de V, Sap. iv. sub fin.) also 

Bion ifl confirmed by Tsbtullianc. Val. speaks of them, as denying the Divinity 

39. Alii a Chritto d SpirUu Sancto of Christ, an idea scarcely compatible 

conMtahUiendcB universitaii provuit con- with the deification of the manhood by 

Jlctum. Thbodobet however exhibits the heretics to whom Irenseua alludes. 

the same omission as Epifhanius, ffar. However this may be, it is certain that 

Fah. 1. 13, see above i. § 4. Stieben the author here indicates the remote 

boldly Bubstitutes eorum in the version source of the Apollinarian notion, that 

for iia ; it is the reading of the Clebh. the manhood of Christ descended from 

andABOND.and, as Mabsubt and Gbabe heaven as a mixed theanthropic nature. 

affirm, of all the other MSS. but it is ^ The word auUfm is found in the 

not retained, although the Greek may Clebm. MS. and corresponds with the 

have had rQsv . . . irpo^€^\rjfi4y(ay. particle in the Greek ; it is therefore 

' Gbabb Buggests that these may restored. 
VOL. f. 




oi?*i'\rTi *"' efJLirepieKTiKfi tS>v nravTm "AvOpwTro^ KaXetTar Ka\ Sia 

MAS& I. sii. 


TovTO viov avOpdiTov eavTov Xeyeiv tov ^Sarnipa. 

QiUB est industria Mard^ et qu(B sunt quce ab eo. Qualis 
conversatio ipsorum, et qucB estjiguratio vitoB. 

I. MapKO^ Se T<9 

yvvaia Koi avSpas vir* avrov 
ir€ir\av9i/jL€va t€ koi •arcTrXai/iy- 
fjLevovg iir^yayeTOy inroXfi^pOeh 
6 eXeeivo^ SiopOcoTijf etvat tZv 
irpoetpfifievayv airaTecovcoVj /xa- 
yiK^9 iwap^cov Kvfieia^ e^txei- 
poTaTO^, 'A-jraT^o-ay Se tov9 
irpoeipfifievov^ vavTa^ Ka\ ra; 
irpoeipfifneva^ irpocre-j^eiv airnp, 
i>9 yva><rTiKorraT(pj Ka\ Svva/Jiiv 
Tf/v fieyicTTfiv airo tS>v aopa^ 
T(ov Kat oLKaTOvofxaaTwv toitcov 

omnia, Anthropos vocatur: et ideo hoo Filium hominis se 
dicere Sahratorem. 


1. >Auus vero quidam ex iis, qui sunt apud eos, magistri 
emendatorem se esse glorians, (^Marcus est autem illi nomen) 
magicae imposturflo peritissimus, per quam et viros multos, et 
non paucas foeminaa seducens, ad se converti, velut ad scientis- 
simum, ['et perfectissimum,] et virtutem maximam ab invisi- 

^AXXoff Se T«9 SiSaa-KaXo^ pfifEl' 
avTwv Mapco9 fAayiKij^ e/A-'''^' 
Tretpo^f d fiev Sta Kvfieia^ 
Swpwv [jcai €ir^SZv\ d Se KOt 
Sta Satfiovtav ffiraTa TroKKoi^. 
OvToy eXe^ev ev avnS Tfiv 
fkeyioTfiv airo tS>v aopaTWv 
Ka\ CLKaTOVofiaar-cov tottcov et" 
vat Svvafitv. Kai Sii iroWaKt^ 
XafAfiavoov nroTfjptov . . . ir.T.X. m. «> 
infra not, 3, p, 116. 

1 The Greek tezt ia that of Epipha- 
NIUB, c. ffcBi; zxxiv. 1. It 18 also pre- 
senred in a closer form io the PhUos, 
of HiPPOLTTUS, VI. 39, which the reader 
will now find to be of great service in 
settling the text. The extracts are 
confflderable, and eztend over the five 
following chapters. The tezts of both 
Epiphakius and Hippolttus are in 
the first section introductory and loose ; 
but aflerward« they are represented ac- 
curately by the version. 

' S. iBBNAUBspeaks of the opinions 

of MarcuBy as having existed now for 
8ome length of time, xi. end. He must 
have been contemporary with Valen- 
tinua. The Clxrm . MS. has est erased, 
the Greek tezt perhaps having originally 
run thus, 'SidpKot bi a^^ Byo/ia, the 
reader may oompare the Greek of HlP- 
FOLTTUS with the passage above, v. § 2, 
in which the doubtfu? word ^i^i^s oc- 
curs ; if the proper name had been in- 
tended, the present order of the words 
would have been observed. 

' Thesc words are bracketted for 



Epi- €-)(ovTi, «9 irpoipofio^ iSv aKridS>^ rov ^^ Avriyjpltrrov ^^o- ^or^V viV* 
«»»"»• SeSeiKTai. Ta yap ^^Am^iXdov iralyvia rp tS>v \eyofievwv ^*-^^/*"** 
^ayfov iravovpyiqij avfifit^agy Si avTcov (f^avTa^wv T€ koi 
fiayevoovy eiy eKirXrj^iv tov9 opavTa^ re Koi ireiOofiivov^ avTw 

TrepiefiaXev O/ Se Tct airo irepiepyia^ opwvTe^ 

SoKOva-i SwajJi€i9 Tivag iv yeporlv avTOv iTriTeXeia-Oai 

T^ov yap vovv Ka). avTot axoXeofavrey oiJj( opwa-i jjiij 'yii/wcr- 
KOVTCS SoKi/jida-aLy oTi airo fxayeia^ j} avaTaai^ tov irap 
avTOv iraiyvLoVy o)? eiro^ eLTrciv, iirLTeXeLTaL, 

G. 67. 


OTfjpia OLVtp ^KeKpajuLeva irpoaTroLOVfxevo^ evyapLO^TeLVy 

bilibus et ab inenarrabilibus locis habentem, fecit, praecursor 
quasi vere existens Antichristi. Anaxilai enim ludicra cum 
nequitia eorum, qui dicuntur magi, commiscens, per hsec virtu- 
tes perficere putatur apud eos, qui sensum non habent, et a 
mente sua excesserunt. 

2. Pro calice enim vino mixto fingens se gratias agere, et 

omuision, neither Epiphakius nor HiP- 
FOLTTUB recognise them, and they are 
omitted in the Clebm. and Yoss. MSS. 
they were perhaps suggested by the 
Bimikr expressions in y. § 3. 

^ Evidently in aUusion to Matt. 
xxiv. 14, *Ey€p0i/f<rovTai yb.p ij/eMxpKrroi 
Kol }J/€vSorpo^^aif Kal Sibawfft (rfjfitia 
fitydXa Kol ripara, (Sct€ rXav^irai, e/ 
Zwarhv, koX roits ^jcXc/croi^. 

' GsABE rightly nnderstands the 
author to refer to that Anaxilaus whose 
recreations in natural magic are de- 
scribed by Pliny, LusU et Anaxilaus eo 
{stUphure [se.) candent in ealice novo, 
prunaque auhdita circuwferenSf exa/rdes- 
centis repercustu, pallorem dirum, vdut 
defundorunh, offundeTite convivis. Plin. 
Siat. N. XXXV. 15 ; sce also H. N. xix. 
I ; xxviii. 1 1 ; xxxin. 10. 

■ Epiphanius, as Gbabb observes, 
engages to give verbatim the words of 
iBENiBUB, which he doesmostfaithfuUy, 
introducing the passage with the foUow- 
ing words : 'E^tl» roiwp tva p.^ els ^erJrc- 
pov KdfJMrop iavrhv hndw, dpK€ff6ijyai 
bctu iiyri<rdfi7fif rots dxb rov fJMKaptwrdrov 

Kal ayntyrdrov Elpijvalov Kar* airov rov 
'M.dpKov, Kal rwp i^ airroG hpfuafUvw 
irpayfiaT€v0€urty' &Tt»a hnavBa irphs (hros 
iKBMai iffiroMaaaf Kal iart rdh€' ^d- 
ffK€i yiip aifTois, (forte airrbi) "Rlprpfotos 6 
cfytof iy rt^ {nro<f>aly€ty rb, inr* aOruv Xc- 
ydfievoj \iy<jjv oihias. H1PPOLTTU8 is 
here less close, his text therefore is con- 
fined to the notes. He says : koX ^ 
ToXXdKif XafjLfidMUV ironfiptov ws eirxa- 
ptffrdv, Kal M irKetoy iKreUnav rb» \6- 
70»» rijs iTTtKX-fjffetas, rrop4>^p€OP rb Kipafffua 
iirolet <f>albf€ff6at, Koi rrorre [koX ir&fia'] 
ipvdpbv, ds 6oK€tp roi>s dirariafUpovs [roir 
dfrartafUpots] X^*'^ '''"'^ Kartipat Kal al- 
fiarti^bij i^afup rrapixeiy T<p irbpMrt.,. 
"Os Kal TTorijptc» Tap* iripov KtpvCi», iUbov 
ywoAKl €ix<ipt<rT€Tp, a&rbs irapetrrujs, koI 
h-€pop Kparwv iK€ivov fieTi^ov, Kevbv, k<xI 
€irxaptffrrjffdffvjs rrji &Tar<afUvrjs, 8ef<£- 
fjL€vos irrixet e/s rbv ftclj^, Kal rroTOidKts 
djrrerrtxi^ (r^pov els Hepov, irrikeyey 
ovrtas. Then foUows the invocation as 
in Epiphanius ; and subsequently, Kal 
rotavrd rtva iT€trrCjv kcU iKtn^as rifjv re 
drrartapuivrjv koX roin rrapbvras, wf 6avfM' 
T<nro<Jbs ivopd^ero, rov /uel^oyos xorrjpiov 




yjJ-jJY* «^ai €7rJ 'irXiov €KT€iPoov rov \6yov r^y €7rtK\ii(T€Oog, irop^vpca 
8. Kai €pvvpa ava<paiv€(ruai irour wy ook€iv mv airo twv virep 
TOL o\a ^Xapiv To aifia to eavrtj^ crTal^^tv cv €K€ivoi) T(p 
iroTfjpitp Sia T?y eTriicXiyercwy avToi;, /cai vTr^pificlp^adat Toiy 
irapovTa^ e^ €K€ivov y€v(ra(r6at tov iro/iaTO^y tva koi ciV 
aJroi^ hrofx^ptia-fi ^ Sta tov fiayov tovtov K\riX^oiJ.€vri Xapi9* 
TI(x\tv Se yvvat^iv eTrtSov^ eKirdfjLaTa K^Kpafiiva^ avTa^ €v^apt~ 

in multam extendens sennonem invocationis, purpureum et rubi- 
cundum apparere facit, ut putetur ea Gratia ab iis quse sunt 
super omnia, euum sanguinem stillare in illius calicem per invo- 
cationem ejus, et valde concupiscere praesentes ex illo gustare 
poculo, ut et in eos stillet quse per magum hunc vocatur 
Gratia. Rursus mulieribus dans calices mixtos, ipsas gratias 

rXifpovfUyov ix tov fUKpor^pov, ds Kal 
irirepx^t(T&ox ir\€6va^ov...Aib juerd <nrou6^ 
rots trapowri irapcdidov Trlvew ol 5i uts OcTSy 
Ti Koi 0e^ ficfieXenjfUvov tppUrffoyres 
dfia Kol ffTreOdoirres hrwov. Hippoltt. 
PhiUmph, VI. 39, 40. The object of 
the impoBturo being to prociire credit 
for hifl Gnostic teaching, uDder the 
plea of a diyine commission. See 
lambic lines c. xt. § 4. The eyidence of 
iBSNiBUS and Hifpolttus is quite of 
sufficient strength to fix a chargu of 
imposture upon Marcus, and Neander's 
defenee of the heretic fails to satisfy 
the judgment. He says, Die Abend- 
mahlsfeier verbanden sie (Marcosii) mit 
symbolischen, auf ihre Lehre von der 
Erlosung sich beziehenden Gebrall- 
chen. Wie der Wein Allen mitgetheilt 
wird, so verbreitet sich in AUe das 
verborgene gottliche Leben. Diese 
VoTstellung wurde missverBtanden und 
veranlasste das Gerilcht, dass sie vorge- 
ben, der Wein wtlrde dureh das Blut 
der Charis roth gefsu-bt. Genet. ErUw. 
p. 183. Would the author have been 
equaUy indulgent to the exhibitors of 
the blood of S. Januarius ? 

* KtKpafiha. Water in the primi- 
tive Chureh was mingled with wine in 
the Eucharistic cup ; so JusTiN M. aa- 
serts in his deeply interesting account 

of the Cbriatian Sacraments : rrawrafjLi- 
vtop iifMuv TTis e^x^s, 4pTos Trpoa-^perai, 
Kal d^os, Kal vSup' Kal & irpceoTuis ei^- 
X^f hfiolm Kal e^apuTTlas, icrf 8lVa/uf 
ai>rfp, ivavifiirei., koX 6 \ads hrewfnffiet 
\iyu)v Tb *AfAi/iv • jcal ij Siddoais koI 
i/ fierd\ri\l/is dirh tS>v eifxo^MTtiOhrw 
^KdoTtp ytveTai, Koi to7s 06 irapovin 5cd 
diaK&vtJV irifurrerai. Vind. Cath. Iil. 169. 
Hence it is called, V. ii., rb KCKpafUvav 
Tor-^ptov, where the reader may oonsult 
the note. The transhitor read Tor^fjpLov 
oXvtp KeKpafUvov. Hippolytus says no- 
thing of wine being mixed in the cup, 
and the juggle would be spoiled by its 
presence ; it is therefore highly probable 
that Mareiis adopted the practice of 
the Hydroparastatfe, or followers of 
Tatian, who used only water, where 
Christ ordained the use of wine, as 
Clem. Al. says, Strom. i., eUrl ydp tit 
Kol xfdtap yj/CKbv eirxaptffrowFsv. The word 
e^apiaretv being especially used for 
consecration ; compare the words of 
JusTiN M. above. 

^ Xdpuf, Gbabs reminds us that £17^ 
was also called Xdpis, and in the invoca- 
tion that follows, Xdpis is designated by 
the Gnostic terms dvewoifyros and d/J^ 
Tos. To this therefore, and not to any 
Christian gift of grace, reference is 

rRJBSTIGI^. 117 

(rrctv iyKeXevcrai irapecrrcoTOi avroO. Kai rovrov yevofj^evov, ^g; }• J'^"- *• 

O. W aVTOg aWo TTOTfjpiOV TrOAAto ^l€<rOI/ €K€tVOVj ov 1 ^^fiiraTfjfii^vrj 9. 

€v)^api<rTri<r€y Trpocr^v^yKwv, [int. irpo^v^yKwv. Hipp. KpaT&v^ 
Ka\ fxeraK^vwa-a^ airo tov /xiKpoTcpoVy tov viro Tfj9 ywaiKo^ 
flifyapi(TTfifX€V0Vy €ig to vir aitrov K€KO(rfififi€Vov [int K€KOfJLi<rfjL€^ 
vov\ cTTiKeydDV afia ©{/tcoj* 'H irpo tZv oXooVy i} avevvoijTO^ koI 
M. 61 appfjTog Xa^iy Tr\rjp<i(rat crov tov €<r<jD avBpcoTTov, koi TrXrjOvvai 
€v <ro\ Tfjv yvSxriv avTfjg, €yKaTa<rTr€ipov<ra tov kokkov tov 
crivaTr€<a9 et9 Tfjv ayaOrjv yijv, Kal TOiayra Tiva «Vii/, Kai 
€^ot<rTpfi(ra^ [€K<rTfj(ra^ lIip2^oir\ Ttjv Ta\ai7r<apov, OavfiaTO^ 

TTOlOg aV€({)CLVfJy TOV /A€y^^^^ irXfJpCoOeVTO^ €K TOV fitKpov 

iroTfjptov, ci(rT€ Kot v7r€p€KX^^cOat e^ awToi;. KaJ aWa Ttva 
TOVTOt^ TTapaTrX^cna irotia^ e^fjirirfj^re iroWov^, koi aTra" 
yfjo-j^ev oTri^rco ovtov, lEtiKO^ Se avTov Ka\ Satfiova Ttva TvapeSpov 
e^^fciVy St ov avTO^ T€ * irpo(f)fjT€V€tv SoKet, koi o<ra$ a^ia^ 

agere jubet prsesente se. Et ubi hoc factum est, ipse alium 
calicem multo majorem quam est ille, in quo illa seducta Eucha- 
ristiam facit [fecit j, profereus, et transfundens a minori, qui est 
a muliere ^ Eucharistise factus, in illum qui est ab eo allatus 
'(multo majorem), statim dicens ita: Illa quoB est anie omnia, Marc.w.3i. 
ine vcogitabilis et inenarrahilis gratia, adimpleat tuum intus homi- 
nem, et multiplicet in te agnitionem mam, inseminans granum 
tinnpis in bonam terram. Et talia quaedam dicens, et in in- 
saniam mittens illani infclicem, admirabiiia faciens apparuit, 
quando major calix adimpletus est de minori calice, ut et super- 
effunderet ex eo. Et alia quaedam his similia faciens. ^exter- 
minavit multos, et abstraxit post se. Datur autem intelligi, 
eura et da^monem quendatn paredrum habere, per quem ipse 
quoque prophetare videtur, et quotquot dignas putat fieri 

^ HlPPOLTTUS says \u liltc manncr, iiig their liold upon thoau whom they 

VI. 41, TotaOro U Koi ir^pa i-rexfipn 6 had once pervertcd. 
irX(£vo9 iroteTy dib vir6 tu>v dwaTUfidvtjy * The Arundel reading Eucfuiiisiioe 

i8o^dj^€To, Kal irvri [/a^] aMi iwfil^ero ia adopted, from the analogy of the ex- 

wpoif^riTeveiy, iroTi di xal iTipovs iTrolei' pression of S. Paul, rb irori/ipioif Trfi 

6t€ fih Kal iid. ^aifJUQvwv ravTa ivfpyQv, €{'\oylas, 1 Cor. x. 16. 
Hrf bi Kal Kvpet/ufv ws rpo^lirofiep. lIoX- ' Mtdto majorem, these words are 

Xout TotW i^atpavUras k.t.X. The ve- found in all the MSS., but they corre- 

nerablo writer, as is usual with him, spond with nothing in the Greek, and 

throwN the veil of silenco over these are apparently repeated from above. 
MarcoHian practices, and substitutes a * Ejctemiinare is used in the sense 

l»ricf account of their method of rctaiu- of leading aslray, infr. c. xx. 4, it is not 

118 SEDUCT-ffi 

^b! I* ix"'i*' ^y^*''"*'* jneroj^ov^ t^? \apiTOi avrov, wpocfytp^eveiv iroieL 
MAS&i.xiu. ]yf^\^^^Q y^p ^^p\ yvpaiKa^ aa")(o\€iTaif Koi Tovrtov [^toJJto] 
TOff evirapvcpov^f Koi ir€piirop<f}vpov9y Kai irXova-iayraTa^^ ay 
'TToXXaice^ inrayecrBai iretpdfAevo^f xoXaKevwv <f)tjcriv avTair 
Mera Jowa/ <roi OiXio Ttj^ €ju,rjg j(apiT09, iireiSri 6 JJaThp tS)v 
SXa>v Tov ayyeKov <rov Sia7ravT09 ^XeTrei irpo Trpoa-dirov 
avTOv* 6 Se TOTTO^ Tov ^juLeyeOov^ ev fifuv ea-Ti Si ijjuLa^ 
iyKaTaa-Tija-ai [L Sei ^/iay e^' KaTaar^a-ai.^ Aa/ujSave Trpwrov 
air efiovy Ka\ Si i/uLOv Tfjv xaptv, ^vTpeTria-ov areavTfiv^ «y 
vv/uLCpij iKSexpiuL€Vtj Tov vvfA(f>iov cai/TS?, "iva ea-fj o cyi, koi 
iyu) o a-v. K.adiSpva'ov iv Ttp wjuL(f>S>vl aov to a-wepjuLa tov 
(fxoTOS» Aafie irap ijuLov tov vvjuL(f)lov, Ka\ ^((ipfja-ov avTOVy 
Ku\ ')(<ioprjQfjTi iv avT<f. ^ISov fj \api^ KaTtjXdev iiri cre' avoi^ov 
To (TTojuLa a^ovy KOLi TTpo^f^^Tevarov, T^? Se yvvaiKo^ aTTOKpi'' 
vojULevfj^, ov Trpoe^^rjTevcra ^co^oTe, Ka\ ovk oiSa Trpo^f^fjrevetv' 
eTTiicXiJcreiff Tiva^ irotovjULevo^ e/c Sevrepov ei^ KaT<x7r\tj^tv Tfj^ 
airaTODjuLevtj^y (f)tja-]v avr^' "Avoi^ov to crrojULa eroi;, XdXtja-ov o ti 
^jyTTOTe, Koi. irpo(f>tjT€vcr€i^. 'H ^e * ')(avv(a6€i(ra, Ka\ Keir^fxaOeta^a 
VTTO tZv TrpoetpfjjULevwVy StaQepfxavQeicra Trjv ylrv^tjv virb Ttj^ 

participes su89 gratiae, prophetai-e facit. Maxime enim circa 
mulieres vacat, et hoc circa eas quae sunt honestae, et circum- 
purpuratae, et ditissimse, quas saspe abducere tentans, dicit blan- 
Matt.xviiL diens eis: Partidpare ie volo ejp mea gratia, quoniam Pater 
omnium angelum tuum semper mdet ante fa<nem mam. Locus 
autem tuee m^offnitudinis in nobis est : oportet nos in unum <x>nve^ 
nire, Sume primum a me, et per me gratiam. Adapta te ut 
sponsa sfMiinens sponsum suum, ut sis quod ego^ et ego quod tu. 
Constitue in thalamo tuo semen luminis. Sume a ms sponsum^ 
et cape eum, et capere in eo. Ecce gratia descendit in ie, aperi 
08 tuwm, et propheta, Cum autem mulier responderit : Nun- 
quam prophetavi^ et nescio propketare : invocationes quasdam 
faciens denuo, ad stuporem ejus qua» seducitur, dicit ei : Aperi 
os tuum^ et loquere quodcwnque^ et prophetabis. IUa autem seducta 
et elata ab iis quas pra^dicta sunt, concalefaciens animam a sus- 

iieceflsary therefore to substitute exster- synouymous with dyyeXos, § 2, which 

nare^ as Heumann, with his usual infe- sense it will also bear here. 

licity, has proposeil. ■ x"-^^^^^} puffed up. K€Ti/><it0€ura 

^ fiiyedos, aa Massuet observes, ia ad lit. gtUled, Khrfftos being a sea-bird of 

used in the sequel by the Marcosians as light and rapid flight. 


Trpo^rSoKiaf toS /ueXXexv avthv Trpo^f^tp-eveiv, t?? KapSla^ '''■Xeoi/^glJjJJ-*- 
Tov SeovTO^ 'waXXoi5a"j;9, aTroTo\juL^ XoXeiv [Int, xai XaXefJ **^ 3. * "* 
o. fio. XfipdSfi Ka\ Ta Tv^ovTa iramra KevZ^ Kai ToXfAtipw^^ are inro cr. booi. x. 
K€vov TeQepfiaixivfi TrvevfAUTO^' (ica9a)9 o ^ Kpeia-a-tov ^julZv €(f>fi 
irepi tZv TOiouTfovj oTi ToKfitipov Ka\ avaiSe^ "^^X^ Kev^ aepi 
OepjuLaivofievfi,) icai aTro tovtov \oiirov Trpo(f>nTiSa iavTfiv 
fkeTdKafi^avei^ Kai ev-j^apKTTel M.apK(p tw ewiSiSovTi t?? iSia^ 
\apiT09 avT^' KOi afAei/SeaOai avTov ireipaTai, ov fiovov KaTU 
T^v tZv {nrapjfovTwv Soa-iVj (^oOev Kai -j^fifiaTtav TrX^^off 'jroXt' 
avvev^voyeVy) aXKa Ka\ KaTa Trjv tov o^wfiaTO^ KOivwviav, KaTa 
iravTa evovo-Qai avT<p irpodvfJiovfievffy *iva avv avT<S KaTeXdfi 
€£9 TO ev. 

3« "HS^ Se Twv Trporepwv flnterpres, Tria^oTaTWvj Ttvh 
yvvatKZv Twv e^ovcwv tov (f}6fiov tov 0eo5, koi fih e^atra" 
Tffdeia-civ, aj ofioico^ Ta/j XoiTraiy eireniSeva^e TrapaTreiQeiVy 
Ke\ev<av avTais Trpo<f>t}TeveiVy Kai KaTa^f^vcnia^aaaiy Kai 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, 
(sicut melior nobis de talibus prophetis exequitur, quod audax 
et' inverecunda est anima quafii'' 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 substantise suse 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. anabhem.] eum, separaverunt se ab hujus- 

* Possibly meaDing either hia in- lowing. 

structor Polycabf, or his predecessor ^ Et ia inserted on the authority of 

P0THINU8 ; see note 3, p. 3. the Clerm. MS., aupported as it is by 

" MASSUETreada^, butthe MSa the text of Epiphanius. 

have guati, which is therefore retained. * Cattahematisantes, is the reading of 

The text requires tnverecundum ; eti at the Clsrm. and Voss. MSS. and is re- 

the cloee of the parenthesiB may be ex- stored by Massuet. Compare zu. 7, 

punged, as having arisen out of et fol* where the same word recurs. 


o'r I* \x'i' A*«T/a"a(rai aurovy e-j^toplcrBfitrav tov toioutov Oida-ov* aKpifiwf 
MAs&i.xUi. ^l^yi^i^ ^i irpoKfytiTevciv ov^ viro ^dpxov tov fjidyov iyyiverai 
Tof9 avdpdirot^i aXX' oh av 6 ©609 avicOev €ir£ire/u\|rp Th^ 
\dpiv airrov, ovTOi deotrSoTOV e-j^ova-i t^j/ irpo<f)fiT€lav, Koi 
t6t€' XaXova^iv evOa xal oiroTe Geo? fiovKcTaiy aXX' oi/x tyre 
ISldpKO^ K€\ev€i. To yap KcXevov tov KeXevofievov fAei^ov T€ 
Koi KvpiwTepoVy €7re\ to /mev irpofiyeiTai, to Se viroTeTaKTai. 
Ei ovv M^dpKOf JUL€V KeXevei, 4 aWo^ t£9, 0)9 elwOacnv eirl TOi9 ^ «a» 
SeiTrvot^ ^TOV xXripov ovtoi TrdvTOTe Tral^eiv^ koi aXXiJXoi? 
eyKeXevea-Oai to irpo^f^rjTeveiVy Kai irpo9 Tay iSla^ eTTiQvfila^ 
eavToh fiavTevetrQaiy ecTTai 6 KeXevwv fAel^wv t€ Ka\ KvpiwTepo^ 
Tov irpo(f}9jTiKOv TTvevfJLaTO^y avOpWTTO^ coj/, OTrep aSvvaTOv. 
aXKa TOiavTa KeXevofieva vtt avTcov irvevfiaTay KOi XaXovvra 
oiroTe PovXovTai avTOty eiria-aOpa Ka\ aSpavrj ea^i, ToXfitipa 
Se Ka\ avaiSij, vtto tov ZaTai^a eKTrefATrofJieva Trpo^ e^airdTricriv 
Kat aTrdXetav tZv fJLti gjtovov Ttiv iriaTiVy ^v air* a/OX?^ ^'** 
T^y eicicXi7(r/a9 TrapeKafioVy (fyvXaa^a-ovTcov. 

modi insano, qui ee divinum spirare simulabat : pro oerto scien- 
tes, quoniam prophetare non a Marco mago inditur hominibus, 
sed quibuscunque Deus desuper 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 iniirmi 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. 

* *"EtI rocj MiTPOit ToG KX-ffpov ovtoi gerent. Fr. D. Videtur autem Intcrprcs 

TdrroTe «■a^^ir] He ooeDBB, in quibuB hic legisse : roi>r JcXi^poi/t ouroi irdyrcf 

sortibus utebiintur, in memoriam nobis TaL^tiy" Grabe. 
revocant illa apud Horatium : ' Massu£T omits to remark, that 

Nec regna vini tortiere tali$ ; et, the Clebm. MS. has hi a J)eo, the older 

Quem Venus arbilrwn Dicet bibendi f editious reading with the Abuno. MS. 

cum modi|)eratore« talorum jactu deli: hi ab eo. 



o. on. 


4. *'OTi Si ^(f>i\Tpa Koi aydytixa^ irpo^ ro Ka\ 'roi9^^\-^'^- 
(rwjuLatrtv avrZv ivv^piTetv^ ijULirotei oJ/Toy 6 ISlapKo^ ivtat^ 
rwv yvvaiKZvy ei Kai jiitj Trdcrat^, avrat iroWaKt^ iirttrrpe-^^acrat 
eU riiv iKKXfjartav rov Oeov i^cojuLoXoy^cravrOf Koi Kara ro 
crwjuLa ^')(p€iS(r6at vtt avrov, Kai ipoDriKw^ Travv avrov ir€(f>t' 
XtjKevar £crr€ Kot StaKovov rtva rS>v iv *t^ ^Acria rZv 
fnjLeripwv v7roS€^ajuL€Vov avrov €ig rov oikov avrov, 7r€pt7r€cr€iv 
ravrrj r^ (rvfjLi^opa, ^rij^ yvvatKo^ avrov cvciSov^ vTrapypvcrvi^y 

4. Adhuo etiam et amatoria et adlectantia efiBcit, ut et 
corporibus ipsarum contumeliam irroget, hic idem Marcus qui- 
busdam mulieribus, etsi non universis. Hse ssepissime con- 
versse ad ecdesiam 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- 

^ 0iXrpa. The foUowers of Simon 
Magus and Carpocrates lay under the 
same imputation. c. xvi., XX. The 
translator read h-i Bi in the Greek. 
S. Jbbome alludes to this statement of 
iBENiBUSy in the foUowing passage in 
his Ep. 29, ad Theodoram^ as quoted by 
Grabe: Refertlrenceus, virAjtostolicorum 
teniporum, et Papia auditoria EvangeUMa 
Joannis discipvlus, EpiscopuB Ecclena 
Lugdunensis, quod Marcus qtiidam de 
Bcuilidis Gnostici stirpe descenden$, pri- 
mum ad Gallias vencrit, et eas paries, 
per quas Rhodanus et Garumna fluunt, 
stLa doctrina maculaverit ; maximeque 
ncbiles fmninas, qucedam in occulto 
my$teria repromittens, hoc errore sedux- 
erii, mcuficis artibus et sccrcta corporum 
voluptate amorem sui concilians: inde 
Pyrenceum transicns llispanica occuparit, 
et hoc studii habuerit, ut divitum domos, 
et in ipsis foeminas maxime appeteret, quae 
ducuntur variis desideriis, semper dis- 
cfntes, et nunquam ad scientiam veri- 
tatis pervenientes. See p. 126, n. i. 

* iv ry 'A0-/?. A close connexion 
appcars to have subsiBted between the 
churches of Graul and of Asia. The ac- 

count of the persecution of the church 
at Yionne, and of the martyrdom of 
some of its members, was addressed, not 
to Borae, nor to Jerusalem, but to the 
Church of Asia. The names of thefirst 
GaUican bishops are Greck. The Aqui- 
leian creed, aa used in Gaul, had an 
Eastem cast in some of its dauses. In 
the Paschal controversy, the churches 
of Gaul, and of the far west, symboUsed 
¥dth the eafltem churches rather than 
with Roinc. Here also Irenaub speaks 
of this Asiatic deacon's domestic affiurs, 
and caUs him rwa twv 'tifieriptay, 

' Grabe directs the reader'B attention 
to the fact that in these primitive times 
at least, the marriage state was not 
thought incompatible with thediaconate. 
One of the charges brought against 
CaUistus, bishop of Rome, by his suf- 
fragan bishop Hippolytus, was the iact 
that he tolerated the marriage of those 
iv «rXi^pv : no doubt thls term, unlees the 
context requires it, may not embrace the 
higher orders; for it is not unusuaUy 
appUed in designating the lower cleri> 
cal grades of lectores, cantores, sub-dea- 
cons, acolyths, &c. e. g. Can. Apost. 55, 



^J-JJI'*- <cai ^rifp yvmfuiiVy Koi. to irmfia iiaipQap&ang inro tov /Jiayov 

1IA8& Lziiu ^Qj^Qy^ jp^J e^aKoXovOfiiraa-fif avrtp ttoXXom Ttp )(p6v(p, hreiTa 

fX€Ta iroWov Ko^trov t&v a^eX^Sy eina-Tpey^fapTWy avTff [L e. 

aiJT^f,"] Tov airavTa j(p6vov ^ e^ofjLoXoyovfiev^ ^tcreXeere, 

Oovaa Kai dptivovaa iif} ^ hraQev vtto tov fiayov 8ia<^Qopq.^ 


tentia et corpore corrupta esset a mago isto, et secuta eum esset 
multo tempore, poet deinde cum magno labore fratres eara conver- 
tifisent, omne tempus in exhomologeei consummavit, plangens et 
lamentans ob hanc, quam passa est ab hoc mago, corruptelam. 

Kovwj Aipopil^Mta, See also Conc. Nie. 
Can. m. The Coundl of Laodioea dls- 
tiDguiflhes the KKripiKci from the higher 
orders, or UpariKolf in the foUowiog 
eynodal canonB, «7, 30, 41, 42, 54, 55. 
S. Ambbobb alflo oheerves the same dis- 
tinction: Sed prius cognoacamtu non 
solum hoc de epUcopo et pretbytero tta- 
tidue, aed etiam pairea tn conciUo Nieani 
tractaiua edidiste, neque derieum quem- 
dam debere eue, qtU aecunda conjugia 
aortitus sit. Ep, 63, § 64. Nothing is 
more oertain^ from these words of Ibb- 
NAUBy than that the marriage of dea- 
oons waa still permitted towards the 
dose of the third centuiy. The words 
of H1FPOLTTU8, taking his entire con- 
text» will shew that this was tolerated 
also in the Boman Church, wbich gave 
offence to the high disciplinarian views 
of HiFPOLTTUB, views in fact which 
afterwards led to the Kovatianist schism. 
Hia words are, *Eiri ro&rov ^p^eurro M- 
ffKOwoi Kal wp€<rpijTepoi koI BidKoroL Hya- 
fUH. Koi TplyafiM KadUrrcurBai e/f K\iipo\n. 
£Z ik Koi rir iv xKiiptp up yafioLTf, tUveuf 
rbv TOiovTOv iv ri^ /rXi^pv **" M^ ^M^fH^^V" 
K&ra, K.T.\. Certainly if it had not 
been for the oomplete identi6cation of 
the higher orders of bishops, priests, 
and deacons with the Kk-fipoi, in Ihe for- 
mer case of seoond and third marriages, 
we might have found it difficult to prove 
that the same term was subsequently 
used in this less restricted meaning in 
the case of marriages contracted after 

ordination. But let the reader ask him- 
self, whether it is at all likdy that Hip- 
polytus, taking umbrage at his metro- 
politan'8 oonnivanoe, merely as respects 
the marriage of the subordinate clergy, 
would have so expressed himself as to 
lead readers of no superficial habits to 
infer that the bishop of Bome permitted 
marriage in the very highest orders of 
his clergy % Generally speaking, primi- 
tive instanoes of the non-celibacy of the 
primitive clergy are not inconsisteat 
with the ezplanation that the manied 
state had been dissolved by tbe 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 Bome 
the marriage of bishops, priests and 
deaoons was sanctioned by one of its 
bishops, early in the third centuiy. 

^ i^ofio\oyovfi4v7i. The eccleeiastical 
term whereby the publio confession of 
penitents was expreesed; an act that 
was indispensable for the removing of 
the temporal censures and penalties of 
the Church. The Greek term was also 
adopted by the Latin Church, Aetus 
pomilenlioB, qui magis Grasco vocabulo ex- 
primitur et frequenUUur, exkonu^logesis 
est. . .Eochomologesisprostemendiet humi- 
lificandikominisdisciplinaest. TXBTULL. 
de Pcen. Exhomologesin conseienii(S fa^ 
ciunt. Ctfb. de Lapsis. The power of 
the Keys may be stated briefly to have 
been exercised partly iii the admission 


5. KaJ jULaOnrai Se avrov rive^ ^ TrepiTroXll^oPTe^ €v Totf ^§;]i^]'l' 
M. 54. avToFy, i^airaTZvTe^ yvvaiKapia iroXKa Siicj^OeipaVy TeXe/ovj eav- & * * 

Tovf avayopevovTc^* w^ /jl^Scvo^ Svvafiivov i^ta-ioOtjvai t« fAeyi" 
G. 61. 0^1 ^fj^ yvwa^etas avTwVy jxfiS* dv IlaiJXov, fiti^ dv TliTpov etirif^y 
firiS* aXKov Ttva twv ^Attoo^oXwv aWa TrXeiw TravTWv iyvwKi' 
vaty Ka\ TO fxiyeQo^ Trj^ yvda-eco^ Ttj^ app^Tov SvvajULea)^ fiovov^ 
KaTaTreTTWKivat. ^tvat tc aiJToJj iv JJxfret vTrep iracav Svvafiiv 
Sto Ka\ eXevdipo)^ iravTa Trpaa^aetVy ^jJLPjSiva iv jULi^Sevi (f^o^ov 
e^ovTag, Ata yap tpjv ^ airoXvTpooa-tv aKpaT^TOv^ Ka\ aopaTOv^ 

5. Et discipuli autem ejus quidam circumobversati in iisdem, 
seducentes mulierculas multas corruperunt, perfectos semetip- 
sos vocantes : quasi nemo possit exsequari magnitudini agnitionis 
ipsorum, nec si Paulum aut Petrum dicas, vel alterum quendam 
Apostolorum : sed plus omnibus se cognovisse, et magnitudinem 
agnitionis illius, quss est inenarrabilis virtutis, solos ebibisse. 
Esse autem se in altitudine super omnem virtutem : quapropter 
et libere omnia agere, nuUum in nullo timorem habentes. Prop- 
ter enim redemptionem et incomprehensibiles et invisibiles fieri 

of converte into the Gliurcli by Bap- quam hic et paulo post memorat, cer- 

tism, partly also in the infiiction and tam orationia formulam intelligendam 

removal of temporal censure and inter- esse, non modo ipse Irensei contextus, 

dict. No other power of binding and in quo sequitur, (3 irdpeSpe BeoO &c. 

loosing was claimed by the Primitive ostendit, sed et Judaici ritus ratio plane 

Church. confirmat, quam ex Viri docti, Jacobi 

» ire/Mw-oX/f-oiTCf, goinff abovi idly. Rhenferdii Disputatione de Redemptione 

Stieren quotes the worda of Strabo, Marcosiorum et Heracleonitarum § 21. 

tQv T€piiro\ii6vTUPf Kol ffxoXiii Biaridc- explicatam dabo. Habent scilicet Ju- 

lUvwv, 14, p. 675. daei formulam quandam precationis, vel 

' H1PPOLYTU8 says the same of the confessionis potius, quam precibus quo- 

foUowers of Simon Magus, X^ofrres... tidianis interserunt, qua Deum O. M. 

KoX rh djLOs aylw...\\rj.,.6s ayiaaO'/f Vindicem suum et Redemtorem cele- 

arreu [i. e. perhaps, Kal rb, dyios ayL<av brant ; unde eam n^lRII Geubih, id eat, 

IJLt\-fyreTat, ofs AYtao-^craf] oit yb^ fi^ Liberatianeni vel 72ec2m<»onmappeUant; 

Kpartiffdai aCrrodi iirl rivi vofu^ofi4v(fi cui tantam vim tribuunt, ut si quis ea 

KaK(^, \€\&rp<itvTai ydp, rite utatur, ilU spem certam faciant bea- 

' Grabe adopts the idea of Bhcn- tudinis {etemis. Codice Berachoth, foL 

ferd, that tlie diro\(rrpwns of the Mar- 4. colum. 2, \2 int^K pHV "1 1DK 

cosians consisted merely in this impre- H^Dn? ?1K3 ^DIDn nt R3n D7Wn 

catory formuU, tliat waa analogous to J^Mcit Jt. Jo/uinnes: Quis est nmy W 

the n7l«i or thauksgiving for their re- fiU^ts aeculi fiUuri f Quicunque preeibus 

demption from Egypt, that waa offered vetpertinis subyunffit ReilenUionem, Ubi 

up night and moming by the Jews. voce RedenUionis vel Liberationia nihU 

He says in his note, Per redetnptionemf aliud inteUigitur, quam formula de iUa 



"a. i' ix*'2* 7^^^^^^^ '^V ' '^P^^^V* ^* ^^ *^* iiriXalSoiTO airZi/y irapacrravTe^ 

MASs^i.xUi. ^j^^ M^Tcc t5? aTroXvTpwo-ecoi TaSe eliroiep' tS ^irapeSpe OeoS 

KOi fiutrTiKfj^ irpo ^ alwvo^ ^lrU. atdvwv^ ^iyTjs^ tiv Ta ^eyiBfi 

judici. Si autem et apprehenderit eos, afisistentes ei cum redemptione hsec ^dicerent : assestar Dei et mysticw illius pro 

libcratione agens. Est autern illa du- 
plex, altera quse matutinis predbus ad- 
ditur, altera qu» veHpertinis. Qus 
tempore matutino recitatur, inde ab 
TT^ JIDK (Emeth Yejazzib) incipit, 
atque ab his initiaUbus vocibus appel- 
latur. In qua cum ssepius mentio fit 
liberationia, Deique assertatoris, et libe- 
ratio ex ^gypto satis prolixe narratur ; 
tum tandem hac clausula finitur, quie 
Btricte nSlK3 appellatur : nW ID^KU 

RcdenUor noaler Do- l hvm^ ^K13 Hin^ 
minus Sabaoth est nomm efiu, Sanctua 
Isradii. Benedictua sis tu, Domine, Re- 
demtor laraeliB. Vespertinae formulse 
hoc initium est, n^lDKI nDK (Emeth 
Veemunah) quss tandem sic clau- 
ditur: aipjT n« niH^ mD ^3 nDKID 

^«13 nnx inn ^yao prn -n^D i^wi 

7R1B^ Et dictum ett (Jerem. xxxi. 1 1), 
Quoniam rcdemit Deua Jacobum, et aise- 
ruit illum ex manu potetitioris ij^eo. Bene- 
dictue 818 tu, Domine, Bedemtor Isixielie. 
The Marcosians, see c. xiv., like the 
Marcionites, were not content with bap- 
tizing their conrerts onoe ; they repeat- 
ed the rite, and the second lustration 
waa their diroXijTptaffis that removed 
them from the cognizance of the Demi- 
uige. The first baptism was material 
as the baptism of Jesus in tbe river 
Jordan, and was for the remission of 
sins ; tho second Baptism was as the 
descent of the .^n Chrisi in form of a 
dove, and this was spiritual, and confcr- 
red redemption, see c. xviii. Hippoly- 
TUS also mentions the twofold baptism 
of thc Marcosians ; referring to this pas- 
sage of iRENiEUB, he says ; xal yiip Kal 
i fiaxdpios 7rp€c^vTtpoi ^lpi^aTos, Ta^prf 

aialrepoif r^ ^^^TXV Trpoaof^xOeU, r4 
rotaDra \o6ctiaTa Ktd dToKvrpu^ffeis i^4- 
6cT0, aSpofiepioTepo» elruy d Tpdcoov' 
ai9, ol [or»], irrvxbrres rtvei airrQv i^p- 
tniyTcu oxSrm irapeCK.Ji^hai, del dpif€ia0ai 
/iay0difoin-ei' 8ib 4*porrli ijfuif yey iinfrat 
dKpi^iffTepo» imj^Tjirai Kal dyevpeof \eir- 
TOfupQi, d KoX i¥ T(p rpiirrtp Xovrpip irapa- 
dt86a<ri, rb toiouto KaXovjrrei, Kal iir rtp 
bevripip 6 dro\&rptactP KaKowriP. PhUog. 
VI. 43. It was on account of this here- 
tical repetition of Baptism, early in the 
second century, that the Eastem creeds 
express faith in the efficacy of "One 
Bapiism for ihe Remiesion of gins" The 
Yalentinians baptized only onoe, but 
conferred imposition of hands with the 
words eli X&rptaaiv dyyeXiKi/jif, in confir- 
mation of the baptismal \&rpwaii. And 
as all tbingB on earth had their oounter- 
part in the Pleroma, a Kijrpwni was 
necessary for the angels ; i^airrUrajrro 
bi i» dpxv ol ct77cXoc iy \vTptioei rod 
ovbfxaTOi Tov irl rbtf 'lifaow ip r^ repi- 
arepq, KaTe\66vTOi koX \vTpwTafUvov ait- 
rbv. 'E$67(rcy bi \vTp(i><T€tai kuI T<p*Jiiffov, 
tva fi^ KaTaaxed^ ry ivvol^ j iveriOii tov 
wrrepi^fiaTOi Tpooepxbfievoi did TXfi 2o- 
<f>Lai. Didaec. Or. 22. 

* r^ KpiT% i. e. to Demiurge, to 
whom the spiritual principle was imper- 
ccptible. See I. § 10, towards the end. 

^ cJ irdpebpe, i.e. Sophia, of whom 
thc Valentinian roother, Achamotb, was 
the emanation. Compare 1. § 18, towards 
the close. 

' Compare the opening, p. 8, note 4 ; 
the word aluivuv referring possibly to 
duration, rather than to the Valentinian 

* Tho readiug of the Clermoht MS. 


SiairavT09 pkeTrovraj ro irpocrtairov tov Tlarpo^y 6S»iy^ oroi koi ^JS-\ y***!* 
irpoa-aywyei -j^djJieQa fxjow/xei/a], ^ avaa^TcSia-iv avta ra^ auTttii/ **^^e.'*"**' 
fjLop(f>a9y dg fi juLeydKoToXfio^ eKeivfi (pavraaiaa-Qeia-ay Sia ro 
ayadov tov UpoTrdTopo^ Trpoe^aXeTO i/uia^ Tciy etKOva^, totc 
evdifitov Twv ava> o)9 evinrvtov e^ovara' iSov 6 KpiTti^ iyyv^, KOi 
6 Kfjpv^ /xe KcXevet aTroXoyeiadar <rv Se o)ff eiriaTa/iAev^ to, 
ajuL(j>OT€pa)v Tov vTrep ^afKpOTepoov rjfiAiJov Xoyov, a>9 eva ovTa TftJ 
M*. «. '^P^^^if Trapda-Tfiaov. 'H Se fJiJjTrjp Taj^eco^ aKOvaacra TOVTfjDVy Trjv 
'OfJifiptKfiv ^ ^A!iSo^ Kvvefiv avToU irepteOriKe, irpo^ to aopdTto^ e/c- 
(^vyeiv Tov KptT^v Kat Trapayprjfia avacriracracra avToi/g, eiV tov 
vvfA<f>Zva eta^yaye, Ka\ aweSooKe Totg eavTwv vvfi(biot^, 

cBonon Sigea^ quam magnitudines semper videntes, faeiem Patris, 
te vice duce et adductore utentes, abstrahunt sursum suas formoi^ 
quas valde auda-v Ula ducta phaniasmate, propter bonum Propa- 
toris emisit nos imagines Ulorum^ tunc intentionem illorum (jucb 
8unt surmm^ qtuisi somnium habens; Ecce^ judex in projcimo, et 
prcBco me jubet mece defensioni adesse. Tu autem, quasi quce scias 
utrorumque nostrorum rationem^ tanquam unum exsistentem judici 
assiste, Mater autcm cito, audiens hsec, Homericam infero- 
rum galeam eis superimposuit, ut invisibiliter effugerent judicem, 
et statim eripiens eos in thalamum duxit, et reddidit suis 

is restored aa suiting cfirocev better than tliing of the words aif iva tfyra, whicli 

dicent. refer to the consubstantiality of the spi' 

^ The reader will ob«erve that the rituaJ with Achamoth ; compare c. i. g, 

angels that accompanied Soter are said dXXd rb fiiv xvfv^ariKbv fx^ SeSuvijaOai 

to be the ffO^oi of spiritual gnostics, ovr-fji' fiop^Cj<rai, irtiS^ 6/jLoo6<nov ut%>- 

to whom they are restored after death. x^" ^V- They, conjointly with Acha- 

The spiritual soul was also, in gnostic moth, passed into the Pleroma, after 

phrase, the form of its correhitive an- undergoing the appointed ordeal. 

gelic emanation, because Achamoth en- ' '^AtSof Kwhp^. Having the effect of 

gendered these souls after the likeness of rendering the wearer invisible. So Pal- 

the ange'8, who formed the body-guard las rendered herself invisible to Mars, 

of Soter. See c. L § 8, lo. Compare Tbv fiiv "kfnft ivdpi^e fual4>ovos, o&riLp 

also the sequel, irapaxp^fJM Apaardaaffa, 'kdipni 

«f.r.X. with the end of c. i. § I2. diuv* 'AiSor Kwirjv, fi-ff fuv Oo« 6fipifju>t 

* dfuporiptav. Ko doubt Gbabe has "Aprjs, II. 4. 844. 

correotly understood this to refer to It was the higher and spiiitual priDciple, 

Achamoth on the one part and to the that withdrew the seed of Achamoth 

spiritual seed on the other, to both of from the cognizance of Demiurgus. 

whom the Pleroma waa a matter of Fxuabdent quotcs instances of the use 

final attainment. But Gbabx says no- of this Homeric myth by the Fathers. 



"aLix.^!" ^' T^oiavra Si Xiyovref Koi TrparrovTe^, Ka\ iv roU Ka0* 

7. ** • jj^taf K\lfiaari 'r?? ^PoSavova-iafy ^xoXXa^ e^tpraT^Kaa^i yvvmKa^y 

a1riv€9 KeKavrtipiaa^fievai rijv arvvetStia-iVf al fiev koi ^ch iJHive'- 

pov i^ofiokoyovvraiy ai Se Sva^wTTOvlievai rovro, ^o^^i Se 

iriDff iavra^ amiXTriKviai rrjf ^w?? rov GeoiJ, eviai fiev €«V 

6. Talia autem dicentes et operantes, et in iis quoque qu89 
fiunt secundum nos regiones Rhodanenses, multas seduxerunt 

2Tim.iii.6 mulieres, quae cauteriatas conscientias habentes, quaedam 
quidem etiam in manifesto exhomologesin faciunt, qusedam 
autem reverentes hoc ipsum, in silentio sensim semetipsas 

Erh.iv. la retrahunty desperantes a vita Dei, quaedam quidem in totum 

* T^fTod. i.e, of Gallia Lugdunen- 
siB or AovySowTiala watered by the 
Shone, in which oountry MarouB first 
broached hiB heresj. Per Marcum 
^gyfiium OcUliarum primum circa 
Mhodanum, deinde ffiapaniarum nobiles 
fominas decepisse, miscentes fabulis vo- 
luptatem, et imperitia aum nomen icien- 
Hce vendiiantes. HiXBON. in Ee, Ixiv. 
Gb^be however obseryee that the intro- 
duction of gnosticism into Spain is erro- 
neouBly attributed by S. Jebom to Mar- 
cuB the Mage. But there was another 
of thiB name who gaye a Btarting point 
to the PrisciUianiBt heresy in Spain, 
and mentioned by SulpitiuB SeveniB aa 
belonging to the Utter half of the fourth 
oentuiy. Primm eam (GnoBticam hn- 
resin bc.) imJtra Jlitpamas Marcus intulit 
jSgypto profeetui, MemphU oHub. Hur 
ju8 auditoreg fuere Agape quadam non 
ignobUii mvlier, et Ithetor Hdpidvus, 
Hifl followers were condemned at Sara- 
gOBsa, A.D. 380. See also p. iii, n. i. 
' From the days of the Apostle this 
STIni. iii. 6. was still the case ; 'E/c ro&rtoF ydp cUruf 
el M6voPT€t e/t rdf olKlai, oUxjmK^^^ 
oprei rd ywaiKdpta (rcffwpevfUpa i.fiapTl- 
aif, iiyhpxva hnOvplw iroiKlKait, S. 
Jbbom recountB the Beveral instanceB in 
which other hereticB adopted theBame 
modm operandi, Simon Magus h^grenm 
condidit Helena meretrieie acyuius aux- 
ilio ; Nicolaue AntiochenuSf omnium 
immm%ditiarum reperior, choros duxit 

fosminarum : Marcion Romam proBmieit 
muUerem, quce decipiendos eibi animoe 
prcepararet; ApdU» Philomenen comir 
lem euarum hafmit doctrinarttm ; Mon- 
tanus immundi spiriius prcedicator, mul- 
taa EccUtiaeper Priscam et Maxim£Uam 
ndbUes et opulentas fominas, primum 
auro corrupit, deinde hceresi poUwt, 
Arius ut orbem deciperet, sororem Prin- 
cipis prius decepit. Vonatus per Afri- 
cam, ui infelices quosque foBtentibus pol- 
lueret aquis, LuetUce opibus ctcffutus est, 
In Hispania Agape Mpidium, muUer 
virum, cacum cosca duxit in foveam, 
successoremque sui PrisciUianum habuit, 
euijuncta OaUa, aUerius et vieinee koB' 
reseos rdiquit hceredem, 

^ Publicam pcsnitentiam et satiBfac- 
tionem in conspectu Eoclesiae ez hoc 
loco colligit Feuardentius; ego vero et 
oonfeBsiouem publicam quandoque fac- 
tamexindemonatrariputo. CujusuBum 
satis daire quoque docet Origines, Hom. 
ii. in Ps. zxxvii. ubi hsec habentur verba : 
Si ergo hujusmodi hom/o memor delicti 
sui confiieaiur qwz commisit, et humana 
cottfusione parvi pendat eos, qui expro- 
bramt eum confitentem, et notant, vd irri- 
dent dfc, 8i ergo sU odiquis ita fideUs, 
ut si quid conscius sU sibi, proeedat in 
medium et ipse sui aecusator existat dx. 
Item: Si inteUexerU et prceviderU (Sa- 
cerdos) iakm esse languorem tuum, qui 
in conventu totius Eedesi<e expom debeat 
ct eurari Ac, Gbabe. 




TO iravTeXef airirrTfitrav^ eviai Se eTrajUL^f^orepi^ova-iy Kal to ^^i]^'^' 
t59 Trapoifjua^ ir€Tr6vda<rif ix^Te e^OD^ A*^Te cira) oua-ai, TavTfiv 
eypva-ai Ttjv eiriKapjrlav tou (nrepixaTO^ tHv tckvwv T^ff 

Quemadmodum quidam ex eis per num^ros, et per syU 
labas et per literas conantur constituere eam, qucB est 
secundum eos, argumentationem. 

I. Oinrwff foiJTO? ovv o\ M.apK09 fXffTpav Kat eKSo^^fetov 
T^ff ^J^o\opl3acrov eianjy^araTO avTov rEiytjg, eavTOJ/J fiovti- 

abscesserunt ; quaedam autem inter utrumque dubitant, et quod 
est 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, 

1 Thia first sentenoe is one of great 
difficulty, and no satisfactory interpre- 
tationofithasyetbeengiven. Hedmakn 
thinka that KoXa/>/3d^oi;,written without 
the final syllable, ia nothing else than 
a Hebrew name for the Tetrad ymK^^^, 
that it was first written Colarbaai in 
the Latin, and that the tennination 
was added in the Greek. A similar 
corruption therefore took phice, inde- 
pendently, in the Latin and in the 
Greek; which is a very improbable co- 
incidence. By a little ingenuity the 
letters might be twisted into an ezpres- 
sion of the mystical number 888, and 
be a MarooBian correlative of the Basi- 
lidian Abraxas : e.g, Colarbaxiu would 
sum 888, if we aasign ita Greek nume- 
rical value to each letter, and take the 
h for the digamma, or iirlffrifioy /3aD, and 
aa Bkausobbe aaya, Cett cusez ordinaire 
aux Oreca de mettre le '( pour le V. Hitt. 
de Manich. rv. iv. § 7. But we are 
not at liberty to eject troublesome cha- 

ractera firom the andent heresiclogia by 
auch Bummaiy proceBS. In explaining 
the meaning of this aentence, the first 
Btep will be to define the tezt. If the 
tranalation may be truated, there can 
be no doubt it ran as foUows ; Ourof 
oftr 6 'HLdpKos, ikifTpo» kqX iKdox^Toif rijs 
KoKop^dffov ffiyiji (ff€iyi)t), iavrby fioinih 
rarw yeyoifipat \iyta», dre futfoyetriis 
irrdpx^^f rd rov ifffref^/ULrot Kara- 
reShr e/r avrhv udi irtas dircKi^cy. 
Wherefore thit Marciu profeuing that 
himtdf, ihe very tole Being, it the matrix 
and receptacle of the Sige of Colorbatut, 
(at heing the only-hegotien), hath brought 
to ihe birth, in tome tuch way atfoUowt, 
that tphieh haih been eommitted to him by 
the abortitfe Enthymetit, In the first 
phice, who waa thia Marcua ? He waa a 
disciple of ValeBtinus, who professed to 
improve upon hia maater'8 teaching, 
Magittri emendatorem te ette gloriant, 
c. vn. § I dedaring, like the Arch-gnos- 
tic Simon, that there dwelt in him the 





LW I. Tiii. 1. Tarop yey ovevai Xeyiov, are ixovoyevri^ virafj^wv aurw, fdeL m. « 
ai/T«,l To Tov va^TepiifxaTO^ KaTaTedev eis avTOv SSe irw^ 
aireKVficrev. Aut^v Tfiv TravvirepTaTriv airb tS>v aopaTODV Ka\ ajca- 
TOVOfidtrTtov TOVTtov fZ. T07ra)i/J TeTpdSa KaTeXfjXvOevai ^o")(^^ 

^semen, f/. l. postremitatis] quod depositum est in eum, sic 
enixus est. IUam quae est a summis, et ab invisibilibus, ot 
innominabilibus locis quaternationem descendisse figura muliebri 

veTj highest power of the Pleroma; 
ovTos (\eyof iv a&rtfi rV /ify^W <i^^ 
rCjy &opdT(a» koX dKaTovofidffrtap tSwup 
ix*^ di$ya;uv. Ihid, Now between the 
notioiui of Marcus and Colorbasus there 
was a close affinity, and if this latter 
heretic was the follower of Valentinus, 
before mentioned as dXXof rts ^ire^aj^^r 
dtddo-icaXos ainrCw, we must refer once 
more to the account of this disciple. 
He held that there was an ineffable 
principle of unity, though constituting 
a tetrad, antecedently to ^v^df and ffiyi^', 
since therefore Marcus professed himself 
to be fieylffTTi B^a/jus, it was a legiti- 
mate deduction that he declared himself 
to be fi^^pa Koi iKdoxctoy Trjs KoXop^d' 
aov aiyifs; also that he was iMViirraTos, 
and, as being the outward manifestation 
of the inherent /AoyoTi/js, that he waa 
also fJMfoyep^, although this hist as- 
snmption may have been more a matter 
of inference on the part of iBSNiiiUB, 
than of positive assertion by Marcus. 
For this proarehical tetrad is described 
to us as wholly feminine, and the names 
given express unity; fu»6TifS and M- 
Tffs, fMvks, and Sdra/us hfuto^tos atr^, 
yfv KoX aMff dvofidi^ia t6 h. Their four 
qualitative attributes were inseparable 
from them, and formed together a vpo- 
apx^ that was dvtavbftaaTOS, dv€yy&rf^os, 
d^n/fTos, and iMpaTos. Hence the 5i^ 
vafus fttyUmi to which Marcus laid 
chiim as inherent in himself, was drb 
'Tuv dopdTiav Koi dKaTovo/idtrrtav Thnciov, 
The reader may compare p. 98, n. i. 
These oonsiderations help to confirm the 
fluspioion that the 8i5d^iraXof ^irt^av^f 

may have been Colorbaaus, and that 
Marcus, teaching like him that there was 
a tetrad of unity antecedent to ^vQhs^ 
which in fact resided in himself, implied 
that he was the matrix and source from 
whence Bu^df and ^ty^ drew their ex- 
istence. This solution of a considerable 
difficulty is not advanccd as entirely 
iree from objection ; it is the best that 
offers itself; and the reader may be 

Si quid novisti rectius istis 
Candidus imperti, si non, his ntere 
mecum. HoB. Ep, i. 6. 

■ Susceptorium. The Abukd. MS. 
has as a marginal correction, but in an- 
other hand, exceplorium; the emenda- 
tion possibly of some ooUator of the 
Greek Text. 

' The CLiBir. MS. has unitus; and 
Pass. unetut. May not these represent 
uniias in the Latin and fMov&rrfs in the 

* HiPFOLYTUB tells us that Yalcn- 
tinus pretended to a simihhr revelation 
from the Logos, who appeared to bim 
as an infant; Kal ydp O^aXerraw ^- 
aK€i iavrbv iwpaK^vai iroiSa vifxiov dpri- 
yiwrfTov, ov rrvSSficvos imiifT€i tIs &v 
€tif, *0 di dTCKpivaTo \iyfav, iavrh» el- 
vai Tbv Aiyov ' (ir€iTa irpoff$€ls Tpayucov 
Tipa /ivOov, Ik Toirov awurroM /Soi^rrai 
rV hn.K€X€ipirffJLivrpf a^Q atp€atr. T06- 
T(p tA 5fju>ta ToKfuav 6 ^lidpKos, \iy€i i\rf- 
\v$ivat Tp6s airrbv «rx^AMtrt ywatKeUp 
T^v Ttrpdia. K.T.\. HlPPOL. Philct. 
VI. 42. 

' Drfeetut is not found in any MS. 
and waa addod by Feuabdxmt before 


Phffifc ^*^'''' y^^^^^^^^V '"'P^ avTov^ iiretSiif <^n^h *to app^v avrri^ 6^^{^^' 

vLtt.' U^f 9 9»/ « 9 % \ \ ^ r rr" MASS.I. ziv. 

Koa-/A09 <p€p€iv. ovK j/owoTO, /ca^ /itiwa-ai airri; ti ^f, \Inpp. i. 
auriyv ?t«9 ^i/] icaJ tj/v t£v irdvTWv yeveatv^ ^v ovSevt irdwoTe 
ovSe Oewv ovSe avOptoirwv d7re/iraXiA|re, TOVT(p jULOvorrdTtp \Htpp. 
fi6v(f^ Stfiyria^aa-Baty ovTtog etirovaav* ot€ to irpSyrov 6 TlaTfip 
^wStvev IL «jy HaT^jO oiJ^eJ^] o avevv6riT09 Ka\ ^avot/0-109, o /t*jfTe 
appev fnjTc OijXvy ^OiKriarev avTov to apprjTOV {aupph ex Hipp. 
pTfTov^ yevvfjO^vat ^Hipp, yevea-Oat^ Ka\ to d6paTov fJLop(bw^ 
O^vaty ijvot^e TO (rr^fia Ka\ irporiKaTO \6yov ofiotov avTW' iy 
TapaoTaf vTreSet^ev ^Htpp, eireJ.] avT^ o ^v, avTO^ tov 
dopaTOV fiop(f}ri (j^aveis* 'H ^e eK<f>(ivfi(rt^ tov 6v6fiaTO^ eyevcTO 

ad eum : (quoniam, inquit, ejus masculinum mundus ferre 
non poterat) et ostendisse quoque semetipsam quae esset, et 
universorum genesim, quam nemini unquam neque deorum 
neque hominum revelavit, huic solo enarrasse, ita dicentem: 
Quando primum Pater, cujus Pater nemo est, qui est inexcogi- 
tabilis et insubstantivus, qui neque masculus neque 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. 

$emen, it haa therefore been remoTed. while as yet the hmgiiage of theology 

This Utter word also haa no oounterpart was vague and looee. Most usually it 

in the Greek ; I imagine it arose from pot' ib found to convey the same meaning as 

tremUalis, the tranalation of {firrepi/ffiaTOt our word Beinfff without reference to 

in the Pref. of Lib. n. This word there- materiality ; but it also meant material 

fore is inBerted within brackets. substance, see p. 43, and in this Benae 

^ rb A^eif, das Mannliche, das alone the Deity can be said to be dyoi^cor. 

▼erborgene, unbegreifliche Wesen ; das But, as the Gnostic argued, the Divine 

weibliche, die fassliche Offenbarung ; Being is incomprehensible, our own 

das Miinnliche, heisst es daher, konnte being is in a certain sense comprehensi- 

die Welt nicht fassen. Nkandeb, 169. ble, therefore the same idea not attach- 

* For (^diycy Hipfolttus has a^od; ing to both, rd e&cu cannot be predi- 

the translator indicates the words ^ cated of creature and Creator alike. 

TOT^p oMeU, which possibly stood in GRABE*8noteshouldbe consulted. Com- 

the original text; tf xaH)/) would easily pare also note 2, p. 108. Hippolttus 

be omitted as foUowing 6 IlaT^p, an^ ^ *!»« same word. 
ihe word oddelt then took the form of * The Clebmont MS. omits narra- 

iSitpe^ in some copies, and of a&rov in bile in the Latin, and the Greek text 

others. HenceNeandersays, p. 170, Als of Epiphanius is without /np-^, the 

auerst der ursprungBlose Vater Leben word however is preserred by Hippolt- 

mus sich zu Terbreiten den Trieb {tthlte. tub. It was omitted in both cases from 

' dMo6fftot. The reader wUl bear in the usual cause of error, a seqnence of 

mind the twofold sense that oMa bore, similar syUables. 

VOL. I. 9 



''^j^l;^^^*- TOiavny eKdkvftre \6yov rov nrpSrrov tov ovofiaTO^ avroi/, m 
MAS&.VXU. f^^^ jl^ ^pyil^ if(xJ J^y fi avWafiri avTOv arof^^eiwv T€(r(rapwv.^^^ 
*E7ri<rw9iy^€ [Hipp^ threiTa trvvfi-^e^ Tfiv SevTcpav koi ^v Koi 
avTti oTOfxelwv Teo-trapwv. 'E^^y eXaX^ae t^v TpiTfiv^* Koi ^iv 
Koi avTti OTOi^^^eicov Sexa. Kai tviv /UL€Ta Taxrra eXaXi/err Kai 
^v Koi avTti <rTOi\emv ScKaSvo. 'Eyevero <^v 1} €K<f>(ovri(ri9 ^tov 
oXoi; ovofiaTOf ^rTOi^xel^av /nev TpioKovTa^ o-vWafiwv Se T€^(ra* 
pwv. "^Kacrrov Se twv erTOtxeifov iSia ypafijiaTay Koi iSioviL\ 
jfapoKTtipaf KOi iSiav €K<^vfi(riVy kcu <r)(fiiJLaTay kcli eiKova^ ' 
exeij/, KCii fifiSev avTwv etvai^ o Tfiv eKeivov KaQop^ M^opif^fiVf 
ovvep avTog [Hijap. avroj ^rroixeiov e^mv* aWa ovSe ytvd' 
<rK€i [yivuxrKeiv^ avTOV, ovSe fiiiv Tfjv tov irXtio-iov avrov 

Enuntiatio autem nominis facta est talia : Loqnntua est verbum 
primum nominifi ejus ; fuit a/9^17, et 'ayllabas [syllabe] ejufl lite- 
rarum quatuor. Conjunxit et secundam, et fuit haec literarum 
quatuor. Post loquutus est et tertiami et fuit bso literarum x. 
Et eam, qusB est poet bsec, loquutus est, et fuit ipsa literarum 
XII. Facta est ergo enuntiatio universi nominis, literarum xxx, 
syllabarum autem quatuor, Unumquodque autem elemento- 
rum Buas literaa, et suum characterem, et suam enuntiationem, 
et figurationes, et imagines habere : et nihil eorum esse, quod 
illius yideat formam, ^neque ipsum super elementum est. Sed 
nec cognoscere eum, ^sed ne quidem proximi ejus unumquodque 

^ H1PFOLTTU8 haa ijfrit ijy. 

' roO S\ov dv6/iaTos, ». e. of the Ple- 
ranus for the Yalentiiiiaii alitmrfwUi is 
ezaotly ezpreised by the (4+4-1-10-1-13) 
elementary letten of which the Divine 
name wae deolared to conaiBt» the four 
0i;XXa^ are, of ooune, the fonr .^onio 
groupe that are sununed in the bracket- 
ted numberg ; the only yariation is that 
the Valentinian ogdoad i. § i ia sepa- 
rated into two MarcoBian tetrads. 

* SyUabe, having been written after 
the Greek orthography, was eventually 
oopied aa the plural. 

^ Neque ipsum. The MSS. agree in 
reading neque ipeum miper d. as though 
the Greek oopy had been written 01^^ 
airh Mp 0TOtxe2&y iffruf Gbabb and 
JuNiUB altor the tranfllation to cujue 

iprnm, that it may ezpress the eyideDtly 
genuine Greek text. But the wordB of 
H1FFOLTTU8 agree with that of Efifba- 
Hius; the Latm Bhews a clear inetanoe 
of oorruption prior to the traoBlation. 
The word aroix^w is to be identified 
with the seyeral ^Eona of the Pleroma, 
all of whom, with the ezoeption of 
NuB, were ignorant of the nature of 
BythoB, and of the emanationa preceding 

« There waa a gradual defcerioration 
therefore in the Pleroma ; Philo'» iUuB- 
tration, in speaking of the Biniil*rlj 
degenerating tendency of man, in*y ^ 
quoted, for it deseryeB to be known. 
Jla^M7r\fynaif di Tddos xal il fMyrvrtt 
iwaelimnrai \i$ot, rup ydp fftinP^ ««*' 
TvKlw 6 fU» aMit y^ainrat, fitpatdraTa 


y. ctcacrrov €K(pwvfi<nv ^iroXiopKeiy \Hipp, yivwrK€iv\ oKKa <>^2\-^"M* 
^ €xvTog iKffiODvei, wf ro irav iK(j>wvovvTa, ro o\ov ^yeicrOai '•«^^ss.LxiT. 

ovofial^eiv, "EKa^rrov yap avrwv fxipo^ ov tw oXoi;, tov iSiov 
'- ^X®" ^^ '''^ '^^^ ovo/JLal^eiVy Ka\ fiij Travcraa-Oai ^\ovvTaj ^fie-xpi 
2^ Stov iiri To e<r\aTOv ypafiixa tov eKacTOV \Hipp. ia^aTOv^ 
{rTOi\€tov iJLOvoy\w(r<ri<ravTO^ KaTatrTfia-ai {Hipp, /uLovoyXwT- 
T^travTi KaTavTiiaaij, Totc Se Kai Ttjy airoKaTa<rTa(riv twv 
S\wv €(f>9f yeviaOaiy oTav tcl iravTa KaTeKQovTa eU to tv 
ypajAjuLa^ fiiav Ka\ Tfiv avTfjv iK(f><l>vfi(riv ^\^(rfi' ^9 iK(f}wvi<r€W9 
ciKova To ajuiijv ojjlov XeyovTWV tifiwv vwedeTO eivai, Tovff Se 
<f>66yyov^ vTrapj^eiv tov^ fnop^^ovvTa^ tov avovcriov Koi ayiv^ 
vtfTOv Aiwva* KOi €ivai tovtov^ fiop(f)afy ay o Kvpio^ ayyiXov^ 
eJpfjKej Ta9 SitiveKwg /SkeTrovcrag to irpocrwirov tov IlaTjOOff. 

enuntiationem soire, sed quod ipse enuntiat, ita omne quod 
enuntiat, illud quod est totum nominet. Unumquemque enim 
ipBorum, pars existens totius, suum sonum quaBi omne nominare, 
et non cesaare sonantia, quoadusque ad novissimam literam 
novissimi elementi singulariter enuntiata deveniant. Tunc i cor. xv. 28. 
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 ^Eona, et esse hos formas, 
quas Dominus Angelos dixit, quse sine intermissione vident M«tt. xvni. 
faciem Patris. 

ir/MTetTeu' 6 bk roO ^aiVai^or ^w kK- p^re, qui fut avaut touB les autree dtreei 

KpifUTtu 6i Kcd Tplrof SevripoVf Kai ri- qui les renfermes tous lui mdme. U. 4. 

rapros rplrov, koI Tifiirroi rerdprov, Kal So NEAimBB, p. 170. Die Sylben tind 

Mpiop (r€poi Karii fiaKp^y rroixw inrb aUo die JSonenreihetif jeder einzelne 

puat 6\koO Svwdfuws ffwexhpLtPoi, irMiv BuehMahe der St/lbe ein JBcn, Jeder 

Bi 06 Tdr aMv rptnrw* dei 7^^ ol irh^ jEon enthaU in neh das gGttliche Weaen, 

rifs dpx^ dTifpn/ifidtw. xo^^f^^h ^^ '''^ »<*♦■ «<w?^ ^**^ heeonderen JUchtung hin, 

tV AX«V difwOcu, fiiiK€d* ofuaCis a^y- fnit Vorherrtehen einer hetondem Form 

yeip Zvwofihjpf. ir. r. Kocfww. entfalUt und getUUtei, jeder JEon um,' 

^ HiPPOLTTUS preserres the tnie faut daher in sich eine ganze WeU, wird 

reading, yaniicKW. Thifl word written Schdpfer einer groeaen Jteihe von Wesen, 

in capitalB, might, with a elight mutila- indem die in ihm Uegende LOentheime 

tion, be mistaken for IIoAIoPKEIN, e. g. eich entfaUen und sdUt&ndig vferden. 
nNOCKBIN, where H = TI, AI « N. » e»w is tranaferred to the end of the 

» Qu'on se fasBe, says Mattbb, sentence, on the faith of the Clebk. 

d'apr^ oela une id^ dee profondeurs ABuyD. and VoBS. MSS., as well aa of 

revAto 2i Marcua sur le nom entier du the Greek text on Amtn, aee p. 159, n. 2. 


132 RATI0NE8 

o'R!i.x".*if* ^' ^^ ^* ovofiara rwv (rroi-j^elwv ra prrra Koi Kotva mm 
2. Lxl. Koiva Kai pnraj, Aiwva^ Kai A070U9, Kai pi^ag^ Kai ▼*•** 
a-TrepjuLara, xai irXfipAiJLara^ Ka\ Kapirov^ invofiaa-e. Ta ^e Kaff n.a 
eva airS)V Ka\ eKaa-rov iSta iv rw ovofjiari r?? 'Eic/cXi^- 
a-w €fi'jrepie)(oju,€va voetcrOai €<f)tf, 'Qy fZ. Sv <rroij(eiwv roS 
ea-j^arov H.J (rrot-j^eiov ro v<rrepov ^l, varrarov~\ ypafifia 
(fxoviiv irpofiKaro rhv avrov* ^oS ^suppL o. H.] ^^oi c^- 
€\6ii>v Kar etKova rwv a^of^^etwv (rrot-j^eia Xita eyevvticrev 
e^ Sv ra re evravOa KaraK€KO(rfArja-6ai \Hipp, &aic«c.J <f>fiarty 
*/cai rS>v I^Ta H.J irpo rovrav yeyev^a-dat» ^To fiev rot 
ypafJLfia avro^ ^ov 6 ^xo^ ^v avveircuco\ov6S>v rtS 5j(y icaJ ro 
^KarWy H.J vTTo T^ff OT/XXa/S^y T^y eavrov av€t\rj(f}6at av<o 
^\€yet €iV avair^iptoa-tv rov o\ov' fiefievfiKevat Se ciV Ta 
Karo) rov ^xpVf wa-irep e^w pt(f}evra. ^To Se arrotj^etov avro 
a(f} oS ro ypafifia arvv r^ €K(f)(oviia-et r^ eavrov avyKarn\6€ 
KarWy o \dele 0] ypafAfiarwv etvat (f)»ia-t rptoKOvra^ Kat ev 

2. Nomina autem elementorum communia et enarra- 
bilia .£ona8, et verba, et radices, et semina, et plenitudinee, et 
fructus vooavit. Singula autem ipsorum et uniuscujusque 
propria in nomine EcclesisB contineri et intelligi ait. Quorum 
elementorum novissimi elementi ultima litera vocem emisit 
Buam, cujuB sonus exiens secundum imaginem elementorum 
elementa propria generavit : ex quibus et quie sunt hic, dispo- 
sita tlicit, et ea quse sunt ante hsec, generata. Ipsam quidem 
literam, cujus sonus erat consequens sonum deorsum, a syllaba 
sua sursum receptam dicit, ad impletionem universi: reman- 
sisse autem deorsum sonum quasi foras projectum. Elementum 
autem ipsum, ex quo litera cum enuntiatione sua descendit 
deorsum, literarum ait esse xxx, et unamquamque ex bis xxx 

^ 6 ifxot, i^e, Achamoth, who aocord- here expiuiged. They m evidently a 

ing to the Pantheistic notionB of the nuoginal interpolation, and are neither 

Eaat, is said to have given birth to the foiind in HiFPOLTTns noracknowledged 

material eleraente, afler the type of the by the translator ; the four words more- 

divine <rroixeia, over involve two BoleciBms. 

* i.e. the Demiorge, Beven hea- ' Hippolttub haa X/yei, the tranB- 
venBi &c. lator dicitf the usual reading X^ecy ia 

* The iEon Sophia of yALENTlNUB. therefore corrected without Bcruple. 

* Four words, rb ^X^ ^4^ ^X^t ^a^ ' t^ orocxetop ia here the Pleroma. 



PhlHos ^'^^^^^ ^*' rpiOKOVTa ypafifiarwv iv iavrw €j(€iv erepa ^q^\^\^' 
ypafifiara^ di ov [^ti. l, m\ ro ovofjia rov ypafifiaro9 ovofia- i 
^erar koi av iroKtv ra erepa Si aXXa)i/ ovofidl^ea-Oai ypafi- 
fAcircav, koi ra aWa Si aWcov m fH. L wa^e^ eig aireipov 
€KTriTrr€iv ro 'irXfjOo^ rS>v ypafifjidrcov. OJJr» ^ dv a-a^pear^^pov 
fiddoi^ ro \€y6fi€vov* 

3. To SeXra aroi^j^elov ypdfifjiara iv kavrtS ej(££ TrevrCy 
avro 0€ ro oeAra, Kai ro ci, Kai ro Aafipda^ xai ro rav^ Kai 
ro dXipa' Kal ravra irdXiv rd ypdfifiara Si aXXdDi' ypd^p^^ 
rai ypafifidroovy Kot rd dXXa Si^ aXXeoi/. Ee ovv ^ Trd(ra 
vTrda^raa^i^ rov SiXra c/y dir^ipov CKTrlirr^i^ d€i dXXcov dXXa 
ypdfifiara y^vvdvrooVy koi SiaS^^xpfiivfov aXXiyXa, ir6a-(p fidX- 
Xov €K€ivov rov aroiyelov fi€ii^ov etvat ro iriXayo^ rwv 
ypafifidrtavl KaJ «' ro cv ypdfifxa ovrm dir^ipovj opa oXov 
rov 6v6fiaro9 rov fivOov rS>v ypafifjidriovy e^ Sv rov irpo- 
irdropa fi MdpKOv ^tyij avv€ardvat eSoyfidrta^. ^Ato Kal 
rov Harepa eiriar^dfi^vov ro d^xwpfjrov avrovy S^ScoKcvat 
roh arotj(€iot9y d Ka) AicSi/ay icaXeF, €v\ cKda-rip avrZv rijv 

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; 

3. Delta elementum literas habet in se quinque, et ipsum 
A9 et E, et A, et T, et A, et hse rursus literas per alias scri- 
buntur literas, et alise per alias. Si ergo universa substantia 
Deltse in immensum decidit, aliis alias literas generantibus et 
succedentibus alterutrum, quanto raagis illius elementi majus 
esse ^pelagus literarum ! Et si una litera sic immensa est, vide 
totius nominis profundum literarum, ex quibus Propatora Marci 
Silentium constare docuit. Quapropter et Patrem scientem in- 
capabile suum, dedisse elementis, quse et iGonas vocat, unicuique 

^ThereadingofHlFP.; seep. 146,11.1. dern, ein jeder glaubt in dem was er 

* Da das unendlichen Wesen Grottes selbst fiir sich auflspricbt, das Granze 

von keinem erfesst werden kann, und auBzusprechen, u. 8. f. Niandee, X71. 
jede jSk>n seine eigene Welt in sich ' Thia word is written pelagos in the 

triigt, die er zum Daseyn bringen soll, ABUin). MS. with u supencribed, but 

80 heisst ee, keiner der .£onen kennt in anotber hand. The translator most 

die Auflflprache und Schriftzttge des an- probably used tbe Greek termination. 


Jgg-ij-^-j'- i^/av eK<^vfi<riv iK^oqiVy Sia to fih Svvaardai €va to oXovmpf- 
""^i''^^' iK<l>a>v€iv. ^"^ 

4* TaJ/ra Se craipiivia-aarav auTtp Ttiv TeTpcucTvv eiireiv 
^diXto Si croi Ka\ avTriv eiriSei^ai tviv 'AXiydciav. KanJ- j^ jg^ 
yayov yap avT^v ck tZv virepdev StofiaTcoVj Iv ea-lStf^ avTf/v 
yvfivriVj Ka\ KaTajULadoig fH. KaTafiddfif^ to JcaXXo^ avrSr 
aXXa KOi aKovarfi9 avT^9 XaXoi/o-i;?, Koi davfAaarfi^ to <f>p6vti/ia 
avTtj^. "Ojoa ovv Ke<f>a\iiv avtOy to a\<l>a Ka\ to », fH. to g, ob. 
irpSnov a\<l>a o)J Tpcijfti^ov Se /8 icai >|r, wjiaov^ ofia X^po'^ 
y Ka\ x> OTtidti S Koi <l>, Sta<l>payfia [H. <f>p<iyfiali e koi i/, 
vZtov TH. Koi\iav~\ ^ jcai t, Koi\iav [H. aijoral i; /cai cr, 
fitlpov^ 6 Koi pf yovaTa i koi ir, Kvtifia^ k Ka\ o, <r<l>vpa X 
icai ^, TToSa^ fi Koi v. Tovto coti to arSifia tJj JcaTa tov 
fidyov ^AXfidelas* tovto to ^ryjifia tov (rroi^j^eiovy ovto^ 
o j(apaKTrip tov ypdfifiaTO^. Kai jcaXei to arTOixetov toSto 
^"A.vdpoDTrov eival Te irriyriv <pri<nv avTO travTO^ \6yov^ K<it 

eorum suam enuntiationem exdamare, eo quod non possit unum, 
illud quod est totum enuntiare. 

4. Hsec itaque exponentem ei quaternationem dixisse [de- 
diase, MSS. Cl. Ar. Voss. &c.] : Volo autem tibi et ipsam osten- 
dere Veritatem, Deposui enim iUam de superioribus sedificiis, 
ut circumspicias eam nudam, et intuearis formositatem ejus ; sed 
et audias eam loquentem, et admireris sapientiam ejus. Vide 
quid igitur in caput ejus sursum, primum A et Q. CoUum autem 
B et ^. Humeros cum manibus V et X. Pectus A et ^. 
Cinctum E et Y. Ventrem Z et T. Verenda H et 2. Fe- 
mora et P. Genua I et fl. Tibias K et O. Crura A et S. 
Pedes M et N. Hoc est corpus ejus, quae est secundum ma- 
gum, Veritatis ; haec figura elementi, hic character liter». Et 
Tocat elementum hoc, Hominem: esse autem fontem ait eum 

1 So HiPPOLTTUS; Gr. and Mas8. the Book tVoH pOJf it is nid, OHK 

' "ApefHoww. The Ophitee or Naas- Te are caUed mm (Adam) leoanm of 

8ene8'(from K^Pia terpeM) were the pre- the {tpvriiual) aoul ihat you receive from 

curson of anoflticiam, and they fint ihe Suprem^Adam: but the heathen are 

boiTowed the CabbaliBtic notion of the not dignified by thia nam^ as reoeiving 

Adam Cadmon or Adam Elion, from a mere animal sonl or fi^DJ from the - 

whom the JewB were tanght to believe Adam BeUal, or xo&6t of the Gnoctio. 

that their bouU were deriYed; e, g, in Hippolttub Baye of the Naaaeenef : ojf- 



g^ ctpxh*^ 'fda-fi^ (fx^yiiff Kai iraPTo^ appnrao ptjoriVf «foJ ''"5^ "a l'^»!" 
^*"*** mwirwfievfii 2<799 (rro/iia. 

lVa< TOVTO fA€V TO OTWfia aVTPI^. 3. 

2u ^6 fieTapariov iyeipa^ to TH. ck^'. t??! Siavola^ vor/fiay 
Tov avToyevvfiTOpa Ka\ iraTpoSoTopa [H. yevvtiTopa Koi vpo^ 


omnis verbi, et initium unlverssa voeis, 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. 

roi rQv tXhjav 6.Tdirrt» TOpiL r^ airGnf 
yjbyc» rtfJUoffiM Mpwrw koX vI^ i9$pi&-' 
rov. 'E0T1 di MpwTot ovros Apc€p6- 
0rj\vs, KoXeircu Bi *Aidftas Top* airois' 
{ffjiMoi di els airrh¥ yfy(»aai ToKKci koX 
ToudKoi' 6L Ik vfufoi, on 8(' dXlywy tlTMu^, 
\iyoirrai Tap' airrois roiovr(» rwa rp^ 
Tov' 'Ard ffov, Hdrcp, koX dt& (rk, firjrep, 
rd S60 dOdyara Mfiora aUSwtav yoveis, 
ToXira oipoMoO, fuyoKiinfVfJLt Mpunrt, 
Pkilo$, V. 6. Again, the spiritual seed 
or 6 iffu MpvTos, was an efflux dr^ 
roO dpx<w$p*l^ov iUKi)$€w * AZafJudjrros, 
V. 7, which is a close copy of the Cab- 
balistic \\hv D*1d(. ThiB Adamas in 
their Bystein, then, waa the higher or 
spiritual principle of Man, perfectly dis- 
tinct from the animal principle, (Hipp. 
PkUoB, V. 6), as the sool of man Ib dis- 
tinct from his body ; no wonder then 
that man, fashioned after this exalted 
prototype should be placed at the head 
of creation, accordingly, ^aaffffjpfol Af- 
$fXinrO¥ KdkoOfftM r^ TpiMrrrpf r(bv SKiov 
dpxh^i '''^ aMy koI vl6if dt^ptinrov' roO- 
ro¥ Si Tpix^ diaipoOfftM, 'Kari fjJkv yh^ 
atroO, ^offl, rb fihf poep^, rb di yffvxtK^, 
r6 di x<Kit6r. KaXoOffi 8i a&r^ 'Addfiop, 
Kol vopi^ovffi rV e/r a^bv eDreu yvQfftv 
dpx^ ToO 8^aff$ai yvtavai $€6v. PkUo$, 
z. 9. It also may be noted as worthy 
of remembranoe that this belief in a 
twofold humanity perfectly distinct, 
and of Buocessive development in order 
of creation, waa deduced by the Jews 
from the book of Geneeis, where man is 
Raid to have been created first, in the 

likeness of Grod, Gen. i. if, and after- 
wards, of the dust of the earth, Gen. ii. 
7. Philo dearly ezpresses this notion, 
ir. r. KOffptoT, In commenting upon 
Gen. ii. 7, he says, ivapy4<rrara koX Btit 
ro&rov TaplffTffffOf 6ri itM^opiL Tafifieyi- 
$HS iffrl roO re vvv T\aff$hros dv^ptinrov, 
Kal roO Kard r^v eU^va $eov yeyov&ros 
Tp&repov, *0 fjiiv yiip 9taT\aff$€ls ijdif, 
alff$7p-6s, fJier^uv TOiirrtrros, iK fftipMros 
KoX ^vx^ ffwtffrCn dv^p 'f yw^, ^dffei 
Ovjirbs tSv 6 di Kard rV tUbva, IMa ris, 
•ff yivos, ij ff^payls, vorfrbs, dffufjtaros, 
oth* d^nfv ofh-e $9i\v, d^fBapros ^6ffei, 
roO di aXff$ifroO koX M ftipovs d9$pdirrov 
ripf KaroffKev^ ffMerav ehal ^nfff» ig 
yeti)dovs oifflas koX Tve^fjtaros $elov, 
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 view when he drew 
a contrast between the first and seoond 
Adam, in x Cor. xv. As St John adopted 
the current term Adyos, and shewed that 
there was no impropriety in it if cor- 
rectly understood, so St Paul contrasts 
the natures of the fint and seoond 
Adam; but the terms must be understood 
in a Ghristian and theological, and not 
in a Jewish and philosophical sense. 
The adoption of these terms severally 
by the Evangelist and St Paul stopped 
their misuse by heresy, and wben the 
Gnostic age had passed away, the true 
catholic meaning of these terms was the 
only one that remained. 


'oSli.^V' 5- Tovra Se ravrti^ tiirovcrff^^ irpotrlSXiy^aarap avrS Rinp. 

4. Tfjv AAtiueiaVy xai avoi^a<rav to oTOfia AaKfia-ai Aoyov ^ **■ 
Tov 3e \6yop ovofxa yevea-daty Koi to ovofxa yeveo-dcu 
^H. eri/acj TOVTOy o ytvdarKOfiev Koi XaXoi/yuev, Xptcrrov 
*Ifj(rovv' o Kat ovojuLacraa-av avTfiv irap' avT^ [H, irapavTiKa 
aiwTrrjaat^ Ka\ a-ioDTriiv* Tlpoa-SoKZvTOf Se tov ^dpKOv irXeiov 
Tt fiiXXetv avTfiv XeyeiVy TraXtv i} T€TpaKTV9 irapeXdovara 
«V To fUaoVf <f)fia-lv w9 €VKaTa<f>p6vfiT0v fiytiatA tov \6yov, 
ov airo oTOfiaTwv r^y 'AXijde/aj IJKOva-a^' ov tovO\ oirep 
otSa^ Kai SoKOt^, ira\at6v [H. l, SoKei^ ^X***'' 'sraXacJ ioTtv 
ovofia' (fxavfiv yap fi6vov €)(€t9 avToVy Tfiv Se Svvafiiv ayvoei^. 
^lfia^ovi fiev yap eartv ^ eiriafifiov ovofiay e^ wv [H. Z. ^X®*'! 
ypififiaTOy viro iravrtav ^tHv Tfj^ icXjJo-ewf ytvwaK^fievov* T^o M.70. 

5. HsBO autem cum dixisset illa, attendentem ad eum 
Veritatem, et aperientem os, 'locuta est yerbum: verbum 
autem nomen factum, et nomen esse hoo quod scimus et loqui- 
mur Christum Jesum; quod cum nominasset, statim tacuit. 
Cum autem putaret Marcus plus aliquid eam dicturam, rursus 
Quatematio veniens in medium ait : Tanquam contemptibile 
putasti esse verbum, quod ab ore Veritatis audisti. Non hoc 
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- 

^ irtffiifM^, t. e. an ftrithmeiical sym- +400 4- 30o) = 888. Huit this is the moMi- 

bol. There were three irUnifM in the ing of hrlffJiiU39 io this place is evident 

Greek notatioa; the hrUnitJuov pav or from the words found in u. xli. FaUaeat 

digamma» having the power of 6, the ergo epUemi eorum reddUio, et numeru» 

irlejiiu^ K&wTa for 90, and the hrlffjifuw eorum evenue eat manifette, 

ffamrifor 900; aee SoALlOEB, Afumadv. ' rwv r^ kX-ijiretas, meaning the Ca- 

in jEu$eb. i la, 1 15, 1 16. It is remark- tholic Chorch, for from the earliest days 

able that each of these three characterB the gnoetic party made a threefold dis- 

were in form Bimilar to the Samaritan tinction in the Church, corresponding 

letters expressed by their names, the with their triple diviaion of humanity 

eqniyalents for the Hebrew \ p, and fi^. into the spiritual^ the animal, and the 

Aooording to the Valontinian noUon the material ; oSru ^tdffKOwn rpiyey^, dyye- 

name^Ii^oOffexpreaiied 888, and for thia Xuc^, ^^i«rdr, x"^'^^' '^ ^P^^' '^"^ 

reaflon waa called iwUni/icw 6ro/ia, not iKxXiialas, dyytXiK^, in/X'^» X«*4»' 

becauae it oonaiated of aix lettera, aa irdfiara H a^eut ikXeKr^, kXirrii, o/x* 

aome have auppoaed, foigetting that /AdXurros. Hifpoltt. Phil. X. 9. Did a 

there were other iwlaruui beaidea the modem writer borrow hia notion of the 

fiav s 6, but becauae the lettera, of which < ' Church in chaina** (rom andent hereay ? 

the name ia compoaed, aymboliaed that * hcutam em ia required by the oon- 

myatic number, e.g, (10 + 8+100+70 text. 



imv ii irapa roh A/weri rov TlXfipAjjLaroi TroXv/iepe^ Tvyj(avoVj ^^i^^-^ii.s, 
Ti. 45. oXX^ff e<rTt fAOp<f>^99 Koi iripov tvxov, yivtacrKOfAevov v-jr'^^'-*^^' 
€K€iv<av T(av ^avyyevZvy Sv tcl pL€yedti irap avTZv [H. aiJr^l 
ioTi SiairavTo^. 

6. TavT ovv To. irap vfiiv €iKoariT€ar(rapa ypafJL/iaTa 
airoppoia^ virapj^eiv yivaxTKe tSv TpiZv Svvafiewv eiKOvi'' 
Ka9y tS)V Trepie^ovarHv FH. hahet ifnr€pi€^ov(ri!ov~\ tov oKov 
TVdv avta <rroij(€i<ov tov apiOfiov, Ta fiev yap a(f)<ova ypafi^ 
fiaTa evvia vofiitrov etvai tov TlaTpo^ Ka\ r^y 'AXi/fle/ay, Sia 
To a<l>wvov9 avTOv^ eivaiy TOVT€<mv apptJTOv^ Ka\ ai/e/cXa- 
XjyTovff. Ta Se Jjfii<f><ava oktod, ovTa tov A.6yov koi Ttjf 
Z<afJ9y Sia TO fie<ra w^rirep \nrapj(€iv t<cv t€ a(f><av<av koi tS>v 
ifxovfievTdov* Ka\ avaSe-j^etrOai tS>v fiev virepdev Trjv airoppoiavy 
tS)v S xnrep avTtiv [H. l. vtt aiJraJ Tfiv ^ava(popdv, Ta 
Se (fxaviievTa Ka] avTa eTrra oirra toi? ^A,v6p<oTrov Kai Ttj^ 
*E#c*cXi;o-/a9, eirei Sia tov ^AvdpaoTrov (fxavfi TrpoeXdova-ay efiop- 
o«7- «^oxre Ta oKa, *0 yap Ji-j^o^ t?? ifxavfi^ ^fiop(f>fiv avTOi^ irepi» 

tionis cognitum. lUud autem quod est apud iGonas Pleromatis, 
cum sit multifarium exsistens, alterius est formsd, 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. meliw apud vos] sunt 
viginti quatuor liters, emanationes ease intellige trium virtutum 
imaginales, eorum quae continent universum, quse sunt sursum, 
elementorum numerum. ^Mutas enim literas novem puta esse 
Patris et Veritatis, quoniam sine voce sint, hoo est, et inenar- 
rabiles et ineloquibiles. ^Semivocales autem cum sint octo, 
Logi esse et Zoes, quoniam quasi medi» sint inter mutas et 
vocales : et recipere eorum quidem qu» super sint, emanatio- 
nem, eorum vero qu» subsint elevationem. Vocales autem et 
ipsas septem esse, Anthropi et Ecclesise : quoniam per Anthro- 
pum vox progrediens formavit omnia. Sonus enim vocis formam 

* ffvyyevQy, the ffKiKitaTai &yye\ot of allow the tnith of 6babb'8 Buppoaition, 
the Saviour. I. § 17. that the tranahitor rendered ra&ra in 

* d9cuf>opd, the conyerse of dr6fifoia, the neuter, without oheerving that the 

* Ck>mpare i. § 9. oonoord should have been with Utera. 

^ The MSS. are so unanimous in ' Mutas, i. e. <p, x> ^- ^i '^t ^* Pf 7f ^* 

reading Hixe, that it is impossible not to * Scmivocales, t. e. \, fi, p, p. <r, ^, ^, ^. 


w|-'j-^*-^«- eiroiti<rev. ^Ecttij' [H. ovv] o fJLep Aoyoy e^w kcu jJ Zwtj to gtH». 

MASs^LxiT. j^^^ 6 ^e ''Avdpayiro9 Koi ^ 'EicicXijo-ia ra eTrra, o ic^*^ 
Harip #caJ ^ ^AXiiOeia to, ivvea. ^EiretSi TH. *Ex« Se] tov 
va-T€p^a-avT09 \6yov 6 aif^eSpaaOeh ev T(p HaTpi KaTtjXde, 
irefKpOel^ [H. ocxc/i^OcJyJ eiri tov a<^' o5 ej^copia-Qti cxi 
SiopOwa-ei tZv irpajfOivTWv, ^lva jJ twv irXtipwfAOTWv evoTti^ 
laoTtiTa exova-a Kapnroipop^ fuav ev Traat Ttiv eK irdvTWv 
Svvafjnv, Kai ovtw^ 6 t5v em-a Ttiv twv oktw eKOfiltraTO 
SvvafAiv Kot eyevovTO ol [H. Tpetf^ TOTOt ofAotot Tofj a^id- 
fJioUy oySodSe^ ovTe^* omves Tpeh e<pi* eavTov^ ekdovTety 
Tov t£v etKoa-tTea-ardpwv aveSet^av aptdfJLov. Ta fjtev TOt Tpia u. 71. 
a^TOfxeta a<f)itiatv [H. (a j {ptiatv'^ avT09 tSv Tptwv ev av^vyiqi 
ovvafiewv virap^j^etVy a eartv ^e^, a<p o>v anreppvti Ta etKoat" 
Teaaapa (rrot-j^etay TeTpairKaataaQevTa t^ Ttj^ appnrov 
TeTpdSo^ \6ytpy Tov ovtov avT0t9 dptdfiov irotety ^direp (ptiat 
Tov avovofidoTOV virdp^xetv. ^opetadat Se avTo, inro twv 
^Tptwv Svvdfiewvy eiV Ofiot^Ttp-a t(h) dopdrovj wv arotjfeiwv 

eis oircumdedit. Est igitur Logos habens et Zoe vin. Anthro- 
po8 auteni et Eccleeia vn. Pater autem et Alethia ix. Ez 
minori autem computatione, qui erat apud Patrem descendit, 
emissus illuc unde fuerat separatus ad emendationem factorum, 
ut Pleromatum unitas aequalitatem habens, fructificet unam in 
omnibus quse 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, 
quse dicit ipse trium in conjugatione virtutum ezsistere, quss 
fiunt VI. ex quibus emanaverunt viginti quatuor litertB, quadri"> 
pertita inenarrabilis quatemationia ratione, eundem [cum iULs 
Gr.] numerum faciunt, qufe quidem dicit illius qui est innomi- 
nabilis exsistere. Indui autem eas a tribus virtutibus, in simili- 

^ Ck>mpare I. §4, on theunityofthe pa0=:6 was easily mistaken for 7=3, 

Pleroma. The ninth letter being taken as ingtanoed by St Jsbom in Ps. Izzrii. 

from the mntee and added to the seyen Scriptum eat in MatthcBO (et Johanne,) 

yowek, the twenty-four lettera were quod Dominus noater kora texta ertici- 

then equally distributed. Jixue git. Rwrsum »eriptum ett in MarcOf 

^ i.e, three pair of <rvlp6yoi, repre- quia hora terlia crucifiaau nt. — Error 

sented by Pater, Anthropos, Logos. ecriptorum fuit: et in Marco kora aexta 

■ dT€p, i. e. 0Tocx€tcL fuit: ted muUi episemum Oraeum F pu- 

^ HIFPOLTTU8 has i^, the MffJifiov taverunt em F. 



HijH^ «Voi/eff eiKovm to irap iifxlv ^SiirXa ypdjULfiara 'J^op^^e*!', ^^^ij-^»J- 
^***^ o avvapidjuLovfA€va T019 eiKOcriTea-a-apa-i <rTOij(^/o£j Svvd/iet ^^^^'^^' 
Twv FH. Tff] Kara avoKoylav tov rSfv rpiaKOvra woiel 

7. ToiJtoi; tou Xoyovy Koi Tn9 oiKOvofiiag TH. ava" 
Xoy/ojl TOifrijy ^Kapirov (pfiatv ev ofJLOtdfiart eiKovog ire^pv^ 
Kevat ^Hipp. ire<f>tivevat~^ CKetvoVy tov fjLera T09 i^ fffiepai 
Teraprov avafiavra eh ro ^opo^y Kai yevofievov ^cKTOVy rov 
KpartiQevTa Kal KarafidvTa ^H. Karafi, Koi icpoT.J ev rfj 
0.68. ^efiSofidStf ewtafifiov oySodSa inrdp^j^ovra^ Koi e^ovra ev 

tudinem illius qui est invisibilis : quorum elementorum imagines 
imaginum esse eas qu» sunt apud nos duplices literse, quas cum 
xxiv literis adnumerantes, virtute quae est secundum analogiam, 
XXX faciunt numerum. 

7. Hujus rationis et dispositionis fnictum dicit in simili- 
tudinem imaginis apparuisse illum, qui post vi dies quartus Marcu.s.' 
ascendit in montem, et factus est sextus, qui descendit et deten- 
tus est in hebdomade, cum esset insignis octonatio, et ^haberet 

^ SirXa, the lettera f, ^, ^, = (8^, m, 
T(r,) enumerated among the irjfjU^iava. 

* Kdfyirw. Oompare i. 4. riXctop 
KOfnrh» rh» Iiytf-oOr, k. t. X. 

> i.e. Moiut Tabor, in alluBion to 
the TranBfiguration. 

* With the addition of Moaes aod 
Elias. Thia event was considered by 
the MarooBians to be typical oi Soter 
yisiting Achamoth, with whom Homa 
and Demiui^ made four ; while, by the 
addition of the o-v^/o, GhriBt and the 
Spirit from the Pleroma, thoae four 

f^ ifidofMi. Grabi imagines that 
thiB means the oeyenth day, aa the oom- 
pletion of the six that preceded the 
Tnmafiguration. Pstayius, that it al- 
ludes to the seyenth day during whioh 
Christ lay in the tomb; but more pro- 
bably it means the Hebdomas, the hoH- 
iai of Demlurgufl, pp. 44, 48, i. e. the 
seyen heayena aboye which Achamoth 
dwelt, ezterior to the Pleroma, but 
aboye the material uniyenw. Kpari^ 
Shrra here means contained rather than 

detainedf the Sayiour Mon, p. 64, having 
been contained for a while iu the spaoe 
beneath the Pleroma, but not perma- 
nently. Here iirUryifiJO^ iydodda referB 
to the word Xpeiorif: see xii. § 3. 
Grenerally the ogdoad was the receptacle 
of the spiritual seed, to which the faith- 
ful among the ^vx'"^^ should eyentually 
be raiBed, p. 59. 

^ The Saviour contained in himself 
the mystical number of the thirty .^ions, 
haying been thirty yeara of age when 
baptized, i. § i, 5. Ab A and 0, again, 
he was symbolised by the doye, the Bum 
of the Greek numeraJs t, e, p, i, c, r, e, 
p, a, being 801. It waa by the illapae 
of the doye that the Sayiour .J*k>n de- 
Boended upon JeeuB. i. § 13, and xn. 
§ 3. See Tkbtullian de Prastcr. Hwr. 
50. Kal ii Ttpurrtpd H aQfta t3^9rf 
ijtf ol fUv rb dyioif wwevfia ^aal»' ol di 
dwb BaffiKetSw, rdr Mkoiw ol di drb 
OiuaXerrbwt t6 rveO fia Tijt iy$vfAiljff€ws 
rov Harpds, Hip KariXtwrtw irnravfifUmf 
iirl rV f^ AAyou cdpKa. Did. Or. § 16. 

' FsUABDXNT rcBtored the original 


M^i-^w-^7. coirr^ TOP airavra rSfv (rroi^eiwv apidfiovy [|H, ovj ^4^^^'^^ 
MAS& i.*iT. ^^^^j^^ l\Q^^rrQ^ avTov eirl to fidTrria-fJLa^ ij T^ff irepKrTepa^^^^' 
KadoSofy ?T«9 ecrrh « /caJ a. 'O yap apiQfio^ avTtj^ fua 
Koi oKTaKOcriai. KaJ Sia toSto M(ov<rea ev t^ eKTtf twv 
FH. fjjULeptji^ fifiepZv eiptiKevai tov avdpooirov yeyovevar 
Ka\ Trjv oiKOVOfJLiav Se ^ev t^ eKTfi tZv !ifiep<avy 17T19 
ecTT^ irapacTKeviiy ^tov €a")(aTOV avdpooTrov eh avayevvficriv 
Tov TTpiaTOv avdpdirov ire(p9ivevaiy ^9 oiKovofua^ a/>X^'' '^^** 
Teko^ Ka\ [de?. Ka\ H.] Thv eKTtiv &pav [H. ehai^^ ev ^ 
irpotrriKdOri tw ^iJXo). Toi/ yap TeXeiov vovvy eirKrrdfievov tov m. 7». 
tZv e^ aptdfioVy Svvafiiv irotii(re<09 koi avayevvii^reooi e^ovTa, 
(bavepSxrat Tois vtoh tov (fxoTOi ^t^v St avTOv [?. Sta tovJ 

in se oninem elementorum numerum, quem manifeetavit, cum 
ipse venisset ad baptismum, columbsB descensio, quae est Q et A. 
Numerus enim ipsius unum et dcog. Et propter hoo Mosen in 
sexta die dixisse hominem factum : et dispositionem autem in 
sexta die, quae est in ^coena 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 

readxDg haberet, In the Clebm. MS. it has r^ 81& tov 4»c»hrrot hrUriiMv etsripf 

had beoome haberU, and by a correctiTe Si' adroO hnytitoiihriir i»ayinnfffuf. The 

attempt habet in the Abuhd. and other text ia re-constnicted above from the 

MSS. three. The Latin confirmB the reading 

^ Here the words roO vdJBovs, as re- of 5id rod\ it also indicates the worda 

quired by the sensej are inserted by iwuHifiov els rMe Api$/ji6y, inatead of 

HiFFOLTTUS. Oiicoiro/A/atakenabBoliitely, this I propose to read eh hriffJiiJMv roiub^ 

means the mysteiy of the Incamation, dpi$/ioO, q,d. <uthe tymbol of the mf$tie 

0ee I. § II, although when modified by numher, 6. 

any other term, it may mean ahnoet ^ Coma pura. Orcece, ifris #otI 

anymyBtery. TCLpatrKevff, Eic veterie IiUerpretiiloeus 

* HiFFOLTTUB suppUeB f, which aeeniB Joeephi Sealigeri obeervaUonem eoinfimai 
to be required, though it is not ezpresa- in Fettum, voee Penem : Ccena pura est, 
ed by the tranalator. His copy had ip qua fungebantnr, cum in casto eesent. 
wapaaKtv^, a mistake arieing from the QUuarium: GoBna pura, wpoadpparov, 
terminal letter p of the word 4arbf pre- ImUaticne OeiUilium wapaffKfvifif Judw' 
ceding. orum ita vocat {Interpret.) Fronio Duc 

* The text of Efiphahiub and Hif- Ita et Ub, v. eap. 33 textam diem, qua 
FOLTTUB arebothcorrupt, andthetrans- Diminus cruei eor^fioDue eit, appdXaml 
lator^s copy was no better. Hiffolttub comam puram : e^jui nommiM fiwfHfiie- 


piiBoi ^^^^^^ hri(Trifiov 619 auTOv SC avroS fZ, oV hrlartifiov roi; LiB.i.Tin.8. 

*^-*7. ^g apiOjjLov^ yevoftivtiv avayivv9i(riv, "lEjvOev jcai ra SiirXa ypdfJL- mas&i.xiv. 
/uara tov aptOfiov ^ imcrfjfJLOV e-xetv (f^fia-iv. 'O yap iirla-fifjLOi 
apiOfio^ (TvyKpaOeh T019 elKoaiTi<r(rap<ri (rTOi-j^elot^y to T/)ia- 
KovTa ypafJLfiaTOV ovofia aTreriXe^re, 

8. T^iyj}tiTai Se SiaKov^p t<S tS>v CTrra apidfiZv ^fieyi" 
Oet, 0)9 (f>ri(riv jJ ^dpKOv ^iy^, tva t>]9 avTofiovX^TOv fiovXn^ 
<f>avep(a6^ 6 Kapiro^» T^ov fUv toi eiricrfifiov tovtov apidfiov 
[HlPP. (lelet TOVTOV ap'l iiri tov irapovTO^t <f>Wi9 tov eTri toS 
eiTKriifiov fiop^fxedivTa v6fi(rov, tov (acnrep fiepKrdivTa ^ff 
SfXpTOfifidivTa Kai e^oo fielvavTa, 09 rp eavToS Svvdfiei Te 
Kai (f>povj^(reiy Sia Tn9 air avroS irpofi6\^9 toStov tov tS>v 

0.69. eirra SvvdfjLeoovy Ka\ [KaTO. HlPP. fiifi^(rei tamen\ filfifi^riv Tfj^ 
^efiSofidSog Svvdfieco^y €y^vj(W(re Ko^rfioVy Ka\ "^vjfviv eOero 

eet insignis in eum numerum. Hinc etiam et duplices literas 
numerum insignem habere ait. Insignis enim numerus commix- 
tu8 viginti quatuor elementis xxx literarum nomen explicuit. 

8. Usus est autem Diacono septem numerorum magnitudine» 
quemadmodum dicit Marci Sige, ut ab se cogitatse cogitationis 
manifestetur fructus. Et insignem quidem hunc nuinerum in 
pra^senti, ait, eum qui ab insigni figuratus est intelligi [inteUige,] 
eum qui quasi in partes divisus est, aut prsecisus, et foris perse- 
veravit, qui sua virtute et prudentia per eam quse est ab eo emis- 
sionem, hunc, qui est ^septem virtutum, secundum imitationem 

fuwt etiam TeriuU, lib, v. adv, Mar- ■ iieyiBei, namely dXiytfc/^, having 

cionen^ cap, 4. Augu8tinu$ Tract, 120 in aeven letters. Ai>roj9ouXi^ot; /3ouX^t, 

Johan, et Beda in cap. 19. Johan. Sic meaning the independent o-dXXij^tt of 

autem eam diem appellant, quod juxta Acbamoth. Here see the preface. 
Letps prcescriptum pwroe veetimentie, * ^ dixorofirfSivTa, these words read 

cibia, corporibue, et animie eoe esee dece- like a gloss from the margin, Hipfolt- 

bat, quitacrumPaschaeesenteeUbraturi, TUS omits them. Still, if they are an 

Unde et Judmorum principee non intra- interpolation, the tranalator had them 

yerunt prsetorium Pilati, ut non contami- in hia copy . 

narentur {ait EvangeUeta) aed puri vide- * ipdofjdios, the Demiurge called 

lieet manducarent Paecha, Feuard, Hebdomaa, i. § 9, Hippolytua has 

* rdr ApiSfj^ Mffrjfju», i. e. the num- hrraSvydfMv, and the Bense would be 

ber 6, of which the irlffTjfiov /3aD was the aame ; for each of the seven heavens 

the symbol, and of which the three presided over by the Demiurge was an 

double oonsonants, when resolved into angelic essenoe or S^afus, 
their simple elements, contain the '^ ett, omitted by Gbabe, is found in 

Bum. the Clbbm. and Abuvd. MSS. 


"ri x!**.*" ^^"^* '^^^ opwfijivov iravro^. Ke^^fprjTat fiev cZv avro^ [H. ^'^^f^ 
7. avTo^ l. icaij ovTO^ T(poe T(p epy^py wy avuaiperw^ vir avrou 
yevofAevq)' ^TciSe StaKovei^ fiifitiiJLaTa ovTa tS>v afJitfiriT<^Vf t^v 
ivdvfifjatv T^y fAtp-po^* Kal 6 mcv nrpSno^ ovpavo^ (f^Oey^ 
yerat to a, o $1 ficTa tovtov to ei, 6 ^c TpiTOf i;, T&rapTO^ 
Sh Kot fiearoi tZv hrTa Thv tov t Svvafitv €K<fmv€tf 6 Se 
irefAiTTOi TO ov, ScToy Se to v, efiSofio^ [H. SeJ Kai TeTapro^ 
airo fi€pov9 FH. airo toS fX€<rov^ to w (rrot-j^iuov ixfio^, 
KadoDi ^ JAapKOV Z<7^, ^ TroXXa ficv <f>\vapov<raf fitiSev Se 
aXTides Xeyova-aj StafiefiatovTat, A!iTtv€9 Svvafietg ofiov, (f^tiert^ 
irafrat eh ^aXXjJXaff avfi^TrXaK^ifrat ^')(Ova'i KOt So^al^ovariv ^•'^ 
€K€ivoVy v^* oS 'n-poepKriBfia-av' fi Se So^a T^ff jJx?? [H. ^X^" 
<r€ft)9j avaTrifiTrerat €t9 tov JlpoiraTOpa. TavTiyy fuv TOt T^ff 
So^o\oyla9 Tov ^x^" ^'^ '^^^ 7^^ <f>€p6fi€v6v <f>fi<rt irXaa-Tijv 
y€V€<r6aty Kot y^vvriTOpa tS>v eirt TfJ9 759. 

9. T^i' Se a7r6S€t^tv <f>ep€t airo tS>v apTt yevvwfjLevoDV 

hebdomadis virtutis anlmavlt mundum, et animam posuit esse 
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 lotse virtutem enarrat, quintum 
vero O, sextum autem Y, septimum autem et iv a medio Q 
elementum exclamat, quemadmodum Marci Sige, quae multa 
quidem loquacius exsequitur, nihil autem verum loquens, aifirmat. 
Quae virtutes, ait, omnes simul in invicem complexie, sonant et 
glorificant illum a quo emissad sunt, gloria autem soni mittitur 
in Propatorem. Hujus autem glorificationis sonum in terram 
delatum ait plasmatorem factum, et generatorem eorum qnae 
sunt in terra^. 

9. Ostensionem autem affert ab iis qui nunc nascuntur in- 

^ EplFHANlusagreeswith thetraai- Ovfi-fjjtws r. fi,, which alao hannoniBei 

lation, but Hipfolttub suggests the with the recapitulation in § 10. 
gennine reading; he has, rd Bi ^Uc^uw, ' Hippolytus has elt h for tlt dX. 

fUfAiifMTa6rraTCjifAfUfii/JTw,TiitipBvfdf- * t» terram....fn terra. In the 

atus TTfs fx.tfTpfxi, The preBence ofrdiqm ABUirDEL MS. these are the emendations 

in the Latin, juBtifics the restoration of another hand, writt«n over liUerarvm 

of dXXA rd^f hi tlKivwf r^f h- .... Uttera. 


▼L48. •^**»^»' ** ' f TTT ^ "1 MASS.I. kIt. 

eiripoa evo^ cKaarrov twv <rTOi)(€ta>v tovtwv \ti. tovtovj a 
Tov nX^^' Ka0a)9 ovv o/ «rTa, «^i^o-i, Svva/jL€i9 So^a^ov<ri tov 
0.70. Aoyov^ ovTm koI ^ "^^^ ^^ T"oft fip€(j}€<ri jcXa/ot/o-a ^koi 
Optivova-a JAdpKOVj So^<il^€i airrov. Aia tovto Se xai tov 
AafiiS €ipriK€vai' 'E« ^rroiJLaTOf vtjTri(0V Kal 69j\a^6vT<0v KaTfip" 
Ti<r<a atvov koi irciXiVy 01 ovpavoi SitiyovvTai So^av OeoS* 
Kai ^ia TOVTO €V t€ fH. cTrai' Se ivj irovoi^ K<ii Ta\anr<optat^ 
\|ri;j^^ yevofJiivrij *eiy StvKtcrfiov aiJr??, itrti^vei to a> eU 
trfifietov alvecrefjD^j Iva yv<ii>pi<ra<ra fi av<o ^y^v)(ti to orvyyeve^ 
avT^9f fioridov avTfj icaTa7re/i\^i;. 

fantibus,quorum anima, simul ut devulya progressa est, exclamat 
uniuscujusque elementi huno sonum. Sicut ergo septem virtu- 
tes (inquit) glorifioant Verbum, sic et anima in infantibus plo- 
rans et plangens Marcum, glorificat eum. Propter hoc autem 
et David dixisse: Eof ore in/antium et la<:tentium P^Kf^^cisti^J^^]\ 
laudem. £t iterum, Coeli enarrant gloriam Dei, Et propter 
hoo quando in doloribus et calamitatibus anima fuerit, in releva- 
tionem suam, dicit Q, in signum laudationis, ut cognoscens illa 
quse sursum est anima, quod est cognatum suum, adjutorium ei 
deorsum mittat. 

1 The next five words are omitted by tuting, for €l% SivXurfi^p, in (kfcBeaUonem, 

HiPPOLTTUS, doubtleBS as interfering di' d\i^fu>Vf pras angore, 
with the meaning. The reading, ah^ffcias, may have 

' €ls 9iv\ifffi6v. So Matt. xxlii. 34, been by a comiption from dafidffetatf 

ol 9ivXlifoPT€t tAt KwQTOf tcho stratn Hippolttus having for e/f cyiiUioif alyl- 

out the ffnat. In what does this d^ce- ff€<as, the words, i^* f ijfwrai, but the 

caiion consiflt ? as Gbabe says, in the derivatiye forms dtnQfAai and dvidffis are 

chastening of the bouI ir^i^otf koI t. unknown elsewhere, and Hippolttub 

Mabsuxt, however, cites a paflsage from probably wrote alvcirai. On the whole, 

Clsm. Al. P(ed. I, where in speakingof the explanation of Gbabi is the most 

Gnostics, he says that the memory of suitable to the context, and if any oor- 

good incites the soul to virtue, to the rection be required, it would be beet to 

purging out of evil ; l^ivXifffibp fiiy rov substitute irapatyio€us for aly. in the 

^eCfULTos T^f furtffuf» rCnf KptiTrSvwp sense indicated by AuL. Gell. vi. 14. 

ctyoi ^atrfp' iivXia-fiiJ^ Si poovai, t6p, Puniendis peccaiis tret et9e debere eaiuae 

dwb T^ xnrofutfyrtm tQ» dfi€ip6p<ap, tQp exittimatum eetj una est qtue Pou94<rta • 

Xeip6ptMtp xwpto^M^^' ^ireroi Si i^ dydy- vel K6\aots vd Tapatpeats dieitwr, eum 

KTfS, Tv inrofip-noehm tQp /SeXTtiyuw, ij pcma adkibetur caetigandi atque emeii- 

fAeTOPoia ^ irl rots ^TOot». Either in- dandi groHa, ut ie, quifortuiio ddiquit, 

terpretation is far-fetched; a simple attentior ^ eorrectiorque. 
meaning, though at variance with the * if dt^at ^ux4 the angelical counter- 

tranahntion, may be obtained by rabBti- part of the human rouI. 

144 MARC08I0BUM 

Li^'.viH.w. lo. Kai irepi fievToS ^Travro^f ovofiaTOi TpiaKOVTa ovto^ 

MAa&I.xiT. ypfijjiijiJi^j-faV TOVTOVf Kai TOV 3vdoV TOV oS^OVTO^ tK tZv TOiJ- 

Tov ypafijUidTtaVy cti T€ t^ip 'AXiyfle/aff o^wfiaTOt StoSeKafAeXov^ 
€K Svo ypafifAciTcov ervvetrTWTO^f koi t^j (fHcvij^ auT??, ^i' \_ItU, 
wpo<r<afuXfi<r€ fJLff] irpoarofii\ii<racraj Kai Trcpi T^y exiXi;o-€«p 
Tov fAff \a\fi0€VTO9 ovofAaTO^y Kot ic€p\ T^f Tov Koafiov '^vyfj^ 
Ka\ avdpiirovy Kada e-j^ov^ri TifV «fOT eiKova OLKOvofdav^ ovTt^ 
€\iipn<r€V. 'E^5ff Sl m aico tZv ovoftaTcov la-apidfAOV Svvafuv 
eiriSci^ev ^ TeTpaKTv^ avTw^ airayye^ovfievy *lva fAfjSiv \a6y **• 7*- 
<r€ tZv €19 fifia^ VTT avTOv \eyofiivm cX^Xi/Ootoi/, ayairfjTc, 
Ka0vi>9 •JToXXajcif air^Tfi<ra9 '^ap iffLSiv. 

II. OJ/TO)9 ovv aTrayyiWei fj ir<xv<ro<f>o9 avT<p Siy^ Tfiv phSM. 
yiv€<riv tHv €iKO<riT€<r<rip<iov ^rTOi^j^eitov tJ fiovoTfp-i <rvv- 
vir^xpjfeiv ivoTfjTi [H, evoTiyTaJ, e^ wv Svo 7r^o/8oXai, Kad* 
a irpoeipffTac fiova^ t€ Ka\ to ev €7r\ FH. l, S\i] Svo oS<rai 
Ti<r<rapa [H. Teoro-ajoeffj eyivovTO* 5i9 yap Svo^ Titr<rap€^. Kat 
^raXii/, ai Sio Ka\ Ti<r<rap€£ eiV to airro <rvvT€d€t<rat tov 
tZv t^ €<pavip<e<rav apiOfiov. Ovtoi Se oi e^ T€TpaTr\a(ria<r- 

10. Et de omni quidem nomine, quod est xxx literarum, 
et de Bytho, qui augmentum accipit ex hujus literis, adhuo 
etiam de Yeritatis 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 qusB habent illam, qusB est ad imaginem, dispositio- 
nem, sio deliravit. Dehinc autem quemadmodum ex nominibus 
aequiparatam virtutem ostendit eorum quatematio, referemus, 
ut nihil lateat te, dilectissime, eorum qusB ad nos pervenerunt ex 
iis, quse ab iis dicuntur, quemadmodum saBpe postuksti 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, 
qu8B dupIicatsB, iv factse sunt: bis enim duo, quatuor. Et 
rursus duo et quatuor in idipsum compositaB, sextum manifes- 
taverunt numerum. Hi autem sex quadruplicati viginti quatuor 

^ rod rayrSs, tbe name of Soter, the * All the Manuscriptfl here have 

perfect fructification of the whole Ple- solidUate, but the error ib evident, and 

roma, called rd rdrra, Si^ rd dr6 wamCiv need not otherwise have been men- 

e&oi. I. § 4, end. tioned. 


Hipp. 6ivT€9y ra^ eiKoarirea-a-apa^ aireKvrja-av fiop^a^. Kai ra fjiev gr!;}*^}!"* 

VI. 48. ^iyy wpiorfi^ T€Tpaoo9 oPOfJLara ayia ayitav voovfieva^ xai fiti 

Svvafieva Xe-^^O^vaiy yivda-Kea-Oai fH. adj. Se^ viro fiovov tov 
Yiov, d 6 TlaTijp otSe Tiva earL 'Ta Se aefxva^ Ka\ fiera 
G.71. Trla-T€m ovofial^ofieva irap* avT<S eari Tavra' "AppriTO^ Ka\ 
^iyhy TlaTvp T€ Kot 'AX^flc/a. Tain-iyy Se r^? T€TpaSo9 6 
avfnra9 aptOfiog ean aTOfxcitov €iKoatT€aarap<iov. 'O yap 
"ApprjTo^ ovofia ypafifiaTa ejfet iv cavT^ fjTTa, ^ij Se ^tyij 
ir€VT€y Ka\ 6 HaTrjp FH. Aa. Wi/tcJ, Ka\ fj ^AXrjQeta e-jrra* 

« r\9 t \ \ ^ \ \ ^\ t \ ^\ t \ \ 

a avvT€U€VTa €iri to avTOy ra ot^ Trei/re, Kat ot9 exra, tov 
tZv €iKoatT€aaap(av aptdfjLOV av€7r\iipa>a€v, 'QaavToo^ Se koi 
^ SevTcpa T€Tpa9y A0709 KOi Zwrj, "AvQpwtro^ Ka\ 'Eic^cXiy- 
atay Tov avTOV aptOfxov tS>v aTOf^^etwv aveSet^av, KaJ to 
Tov ZeoT^jOO? ^€ prjTov ovofiay ^okto) Ka\ ScKa, ypafifiarwv 

generavenint figuras. Et quidem quae sunt primae quaternatio- 
nis nomina sancta sanctorum intelliguntur, quse non possunt 
enarrari ; intelliguntur autem a solo Filio, quaB Pater scit qu»- 
nam sunt. Alia vero, quse cum gravitate, et honore, et fide 
nominantur apud eum, Bunt hsec, "ApprjTo^ et £1717, Hariip et 
'AX^Oeta. Hujus autem quatemationis universus numerus est 
literarum viginti quatuor : '^Apprjro^ enim nomen literas habet in 
se septem, Sce^i; quinque, et HaTiip quinque. et 'AX^Oeta 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 'Irjaov^ 

* rA 8^ <re/J»d. Hippolttds Iias tA the glose, hr' &pt$tJLi rdv Karb. iv ypaji- 

ii jurh, iTMirrflf the tnie reading per- i»4.r<t)¥, rovr4<m rhv 'Irjffow. The entire 

haps lies midway, rd di jurbi ff€fj»6rr7iros. paasage la obscure, and Gbabx sajB of 

The tranBktor read in addition, koI it, **Q;iumiam fuerit autem mysUca illa 

ri/irji, Kol vUrretifff which I imagine ex- nominia Jttu expositio,.,.vix quisgtiam 

preaseB the genuine text. dicerepoterU." The worda of Hippolytus, 

■ ^ J^ Styi) irivre, BpeUing the word however, explain it; for, in the present 

2«y)), aa in the sequeL Xpiorbs is com- instance, the letterB that fonn the word 

puted as Xpeurrbs, hence th^ form Chres- 'Iriaovs, are 24, e. g. ('Iwra, ifi, ffiytM, o^, 

tuB in Taoitub. Hippolttub Bupplies 6\f^i\oif, fftypLa). iil foUowB the analogy 

Tim after Uari/ip. of ei, n. x, p. 146, aa indicated in iftra, 

> 6Kr(A) Kol d4Ka. HippolytuB neither ijra. See the false reading, p. X47, n. 1. 
recogniaes these words, nor I H, the * The Clxbmont, Vobs, Mebo. n. 

abbreviated form of 'Irjffovs ; but after MSS., as also Pabb., have qmni, whioh 

the words, rb ti Afi^ov a&roO, he inserta has therefore been replaced in the tezt. 

VOL. I. 10 



ci: X. 1 4. 


"5.1'^*"* ^^PX^^^ r^" ^^PX^^I ^^' '^^ ^ apfitfTOP avToS ypafifAartev mpp. 
. eiKoarirea-a-apcov. 1 109 Ji.peia-TO^s ypafifiaTtav doDdeKa* to oe g- *j- 
iv [H. Twl Xpia-Tip ^appfiTQVy ypafifiarwv TpioKovTa. Koi 
Sia TOVTO (f^fiaiv auTOV a koi o>, Iva Tijv irepiarTepav fitiviaif^ 


12. 'O ^e ^lfiaov^ TavTtiv e\eiy <f)ti(rly Tfiv appffTOV yive- 
aiv. 'Atto yap t^? MijTyooy twv oXwVj T^ff wpWTfi^ TeTpaSo^y 
iv OvyaTpo^ ^Tpoirfp wpofiXdev ^ SevTcpa TCTpa^, koi iyivero 
oySoa^y i^ f^ irpo*iKQe SeKa^' ovtod9 iyiveTO SeKa^ Kal 

literaram est sex; inenarrabile autem ejus, literarum viginti 
quatuor. ^Y<09 XpeiaTos literarum xii ; quod est autem in 
Christo inenarrabile, literarum xxx. Et propter hoc ait eum 
A et Q, ut ^wepiaTepdv manifestet, cum huno numerum habeat 
hseo avis. 

12. Jesus autem hano habet inquit inenarrabilem genesin. 
A matre enim universorum, id est primse quatemationis, in filise 
locum processit secunda quatematio, et facta est octonatio, ex 
qua progressa est decas : sio factum est xviii. Decas itaque 

» TWj Xp€urr6t, The text of Hippo- 
LTTT7S is here given : Tlbs di Xpttarbs Sc^ 
^eira, r6 5^ iif r^ Xpeurrt^ Afi^w ypafi- 
fidrup rptdicoirra, koI aM ro7t 4v airr^ 
ypdfifjLOffi irard h ffroix^tw dpi$fM>6fieyw, 
T6 fiiy yb^ x^^ TpiQv, rb bk ^ tt&o, xal 
rb et b^, Kol Iwra r€<r<rdptap, rb aiyfia 
irhrrtf koX rb rad rpiQy, rb bi ov S^, 
KoX rb ffbp rpiuF. Oihijs rb iy r^ Xpeurr^ 
d^jrrfrop ^tdffKovffi ffrocxjuw rpidKom-a, 
The passage is defectiye, for Xpeurrbt so 
summedy only gives 24. It ib no more 
perhapa than the endeavour of Bome 
reader to sum the characten, on the 
margin of his oopj, in a calculation that 
afterwards found its way into the tezt ; 
still it indicates the mode of solution. 
The calculation nms thus, xl, ^, 
cf^cXor, IQra, fftyfM, rav, ov, fftyfjM, 
which lettera sum 30. The letters e and 
were written with the vowel sound 
next in sequence, to enounce them ; so 
Nigidius, as quoted by AULUS Gkllius, 
XIX. 14 : OroKoa non tantcB intcUia ar- 

n, qui ov (vocalem sc. 0,) ex o et v 

scripaerufU, quantcB, qui ei (vocalem e,) 
ex eei i; illud enim inopia fecerunt, hoe 
nuUa re tubacd, O waa not then known 
as lUKpbp, but e was ah-eady ef^cXoi'. 
Here the andent and later modes are 
combined. Compare p. 133^ n. i. 

* The term d^frrrrop, here applies to 
the pronunciation, not to the notion of 
inscnitability, for as the name *Ii^ovr is 
fnfTbv, i. e. articulate, when each letter 
is ezpressed by the sound that it sym- 
bolises, so the same name is Afij^ijrop, 
i. e. not to be pronounced, when the 
constituent elements of each literal ap- 
pellative are to be brought into the 
accoimt. In the same way, the mystical 
jargon used in the Marcosian baptiam ia 
said to be uttered d/J^^ ^(i»r$. HiPFOL. 
PAt/. VI. 41.' 

' The translator read rbrtp fiiultily. 

^ The CLSRXOirr MS. has ribs Xpi- 
ffrbt, as in the Qreek. The Abundsl 
omits T26s. The Yoas MS. inserts the 
copula» which ia here cancelled. 

' The earlier editions had per itta 


S^ilom ' ^y^^^^' 'H ovv Sexa^ eTrtavveXOovtra t^ oySodSi^ xai S&cair\a- ^^\^1{}1; 

yti BO. / 9^ f \ ^ft^/ QfQ MASS.I.XVA 

(riova avTfjv Troifia-acray rov toov oyootjKovTa irpoepipaarev 

apidjULOV Koi ra oySo^KOVTa irdXtv SeKaTrXaa-ida-acraf tov tS>v 
OKTaKoaiwv apiQjxov eyewtjaev* ware eivai tov airavTa t5)v 
ypajULfiaTtav apiQfxov airo oySodSo^ eU Se^dSa irpoeXQovTa^ 

G.78. fj Ka\ TT Ka\ 0), o 6(7X1 ScKaoKTw («!?') [H. 'Ijyo-oufl. To 
yap ^lfjaov [^H. 'Iiyo-oi/fJ ovofia KaTa tov iv toU ypdfxfiaa^iv 
apidfiovy *« caTiv oySofjKOVTaoKToS. ''E;(e« [''Ej^ecyJ aa<f)w9 Kai 
Tfjv vTrepovpdviov tov fj Ka\ tov a- \l, tov 'Iiyo-ouJ KaT avTOv^ 
yeveatv, Ato KOt tov aX^pdfitjTOv tS>v 'EXXiyi/o)!/ e-j^eiv [H. 
e\ei^ ^fjLovaoa^ OKTia^ Kat oeKaoa^ oKTta, Kat eKaTOVTadag 

M. 76. oKTWy Tfjv Tcov oKTaKoatfov oySofjKOVTaoKT^ y^fj<pov eiretTa SetK- 
vvovTa [Int. et H. eirtSetKvvovTaX TOVTeoTi ro e i 17, TH. tov 
*I»jaovvj ^TOV CK irdvTfjov avveaTSyra tZv apt6fJ.S>v, Ka« Sta 
Tov FH. TOVToJ aX(f>a Kat w ovofidTeadat avTOV, t^v €K 
iravTwv yeveatv afjfialvovTa, KaJ 'TraXtv ouTwr t?? irptirfj^ 

adjuncta octonationi et decuplam eam faciens lxxx ^fecit 
numenim : et rursus octuagies decies octingentorum numerum 
fecit, ut sit universus literarum numerus ab octonatione in deca- 
dem progrediens octo et octuaginta et dccc quod est Jesus. 
Jesus enim nomen secundum Grsecarum literarum computum 
DcoG sunt Lxxxviii. Habes manifeste et superccelestis Jesu 
secundum eos genesin. Quapropter et A B Graecorum habere 
monadas octo, et decadas viii, et hecatontadas viii, dccclxxxviii 
numerum 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 : primse 

manifede; the Ust word is found in the for 6, Kbinra for 90, and irajart for 900. 

Abundel MS., otherwise it expressei As regards the true Greek character 

the correctreading, thoughabbreviated, therefore, the units contain nine lesa 

e. g. pista. The Cl. has TeptxrTepdv, one, or eight, the tens the same, the 

^HiPP. ha8 6^#caeTTa[ijftra] j6/cao«cTt&. hundreds alflo the same; which will 

' For the numerical equivalents of serve to explain the text. 
the several letters I, 77, «r, 0, v, <r, see * The name Jesus was sud to 

p. 66, note i, and noto i, p. 148. represent the entire Alphabet, as the 

* nwdiai dKTii). The reader may be -^n Jesus represented the entire ple- 

again reminded that in the Greek nu- roma, of which, taken coUectively, he 

merical alphabet, three extraneous oha- was the riXeiot Kapwbs, p. 148, n. 4. 
racterB are imported; the irUrTjiMi, /9av " The Clirmont MS. reads eo^feeit. 



Q^i^f 'rerpaSo^ Kara irpoa-fiamv ^p6fia<riv]^ apiOfiov eig auriiv 
MAS&Lx^A ^ify^iQefiivfi^^ o tZv SeKa av€(f>avri apiOfiog, M/a yap Kai 
Svo Ka\ Tpeh Koi Teccapeq hn to avro awTeOeicrcUy ScKa 
ylvovTar koi tovt eivai diXova-i tov *Ifj<rovv. 

1 3. ' AXXa Kai 6 Xj0e£<rTO9, ^>7(ri, ypafifJiaTwv oktw wv^ Ttfv 
irpwTfiv oySoaSa a-rnxaivei^ ^ti? tw Sexa [t^ ' avjjLTrXaKeiaay o. 73. 
Tov ^ltjawv axe/cwy<re. AeyeTai 5e, ({>tja)y Ka\ vto^ Xpe/<rT09, 
TOVTeaTiv fi SwScKag' to yap v/09 ovofia ypayiixaTWV eoTi 
TcaaapwVy to Se Xpei<rT09 oktw' OTtva avvTeOevTa to t^9 
SwScKaSo^ eTreSei^av fiiyeQo^. Tip\v fikv ovVy (f>ija)y tovtov 
Tov ovofAaTO^ TO ^hrlafjiJLOv (f^avrjvaiy TOvriaTt tov ^ltiaovvy 

quatemationis secundum progressionem numeri in Bemetipsam 
compositsB X apparuit numerus. A enim et B et T et Ain 
^semetipsa compoeita x fiunt, quod est I, et boc esse Yolunt 

13. Sed et ChriBtus, inquit, literarum est vm, ^ex quibus 
primam octonationem significari, qusB cum lota applicita 
DooGLxxxviii numerum generavit. Dicitur autem, ait, et filius 
Chrisius, boo est duodecas : Ylo¥ enim nomen literarum quatuor 
est, Xpetaro^ autem octo : quss composita duodecadis ostende- 
runt magnitudinem. Prius autem. inquit, quam hujus nominis 
insigne apparereti boc est Jesus, filius, in ignorantia magna 

^ av/iw\aK€urok, eight, and the 8um number, the three donble cozLSonantfl 

of eight muItipUed into ten, and aJflo being resolved and added again to the 

into ten squared, e. g. 8 + 80+ 800 »888 34, note i, p. 139. But'l9;<roi;t U a oom- 

B the numerical value of I, 9;, <r, 0, v, 0-. bination of twenty-four elements, tbere- 

* iirtarifjLO¥. Masbubt says that ff, fore add to them the single characterB 

as symbolising the six letters of the that oompose the name, and we obtain, 

name 'Ifiaous, is the symbol of Ghrist ; in the same way as in the alphabet, the 

but 0- iii the sign for 200, not for 6, and number thirty. In this way 'Ii^o-oOf ia 

the context leads us to look for the exact the hrlfffiijuoif of Xpeirrds. 
equivalent of thirty. Gbabs'b note is > The Clkrmoitt writea the F as 

not more satififactory, who says that G, the other MSS. have r. It is 

'IffffoOt is the hrlariiioy of Christ, qaia simply an instanoe of mistake arising 

potUum ett in tunmiltUionem et figura- from the similarity of the sigma and 

iionem ^us, as Ibbnjbus says below, ofthegamma. See note 4, p. 138. 
p. 151 ; which is in &ct no help, for in * Thereadingof Mabsobt is adopted 

what consisted the similitude t Now it on the sole authority of the Aburd. 

hasbeen shewn, note i, p. i^dfthatX/^cto-- MS. The Clbbm. and all other MSS. 

rht is a oombination of thirty elements ; bave temaipto. 
the alphabet is a oombiuation of the same ^ Jndicating i^ ^ in the Greek. 


Toh vioh ^TOV viov^y iv ayvolfji iroW^ vir^pj(ov ol avOfXOTroi "JJ-J-^iu^g' 
Koi irXav^, Ore Se €(f>ap€pw$»i to k^ay pafifjiaTOV ovofia^ g^ MA^LjiirA 
a-apKa ireptelSaWeTO, Iva eig t^i/ atarOfio-iv toS avOpwirov 
KaTeXOfiy €)(a>v €v eavT^ avTa Ta e^ koi to eiKoa-iTitra^apa^ 
TOT€ yv6vT€^ avTov €irav<ravTo t?? ayvola^, €k QavoTOV Sk 
«V Xf^h^ avriXOoVy Tov ovofiaTO^ avToh ^oSov y^vvridevTO^ 
irpog Tov THaTepa tijs aXriOela^. T^O^XfiKcvai yap tov TlaT€pa 
tZv oXodv Xi/crai t^v ayvoiavy koi KaO^X^iv tov OdvaTOv» 
'Ayvo/ay Se \v<rt9 i eTrlyvwa-t^ avTOv iyiv^TO, KaJ Sia tovto 
€K\€j(j9r]vat Tov KaTa to QiKrifjia avrov KaT ^iKova ^Tth dvw 
SvvdiJi€Oi>^ otKOvofitiOevTa "A.vOpwTrov. 
M.77. 14. 'Atto T€TpdSo9 yap 7rporj\Qov 01 Aia)i/€9* *Hi/ Se 

Phdm. iy T^ T€T pdSt " AvQpWTTO^ Ka\ ^l^KK^ritrta^ A07O9 Ka\ TiWrf. 

^Airo TOVTwv oSv SvvdiuL€t^y (f>ri(r\v, airoppv^ta^at^ €y€V€<rtovp^ 
yritrav tov €Tr\ ytj^ (f>av€VTa ^lria-ovv. Kal Toi; fJLcv Koyov 

fuenint homineB et errore. Cum autem manifeBtatum est vi 
literarum nomen, hoc quod est secundum camem amictum oBt, 
ut ad Bensibilitatem hominis descenderet, habens in semetipso 
ipBum quoque vi et viginti quatuor; tunc cognoscentes eum ce&- 
saverunt ab ignoratione, et a morte in vitam ascenderunt, nomine 11. xsiz. iv. 
eis facto ducatore ad Patrem veritatis. Voluisse enim Patrem 
universorum solvere ignorantiam, et deBtruero mortem. Igno- 
rantiffi autem solutio, agnitio ejus fiebat. Et propter hoc dic- 
tum secundum voluntatem ejus, eum qui est secundum imaginem 
ejuSy quae sursum est virtus, dispositum Hominem. 

14. A quatematione enim progressi sunt iGones. Erat 
autem in quateraatione Anthropos et Ecdesia, Logos et Zoe. 
Ab iis igitur virtutes, ait, emanatse generavemnt eum, qui in terra 
manifestatus est, Jesum. Et Logi quidem locum adimplesse 

^ The Greek tezt is moBt likely to cated in the veraion by dictvm, nnless 

be right, for there \b a mauifest aUaaion indeed the translator wrote eUetum, 
to the wordfl of our Lord, Joh. xiv. 6, ■ rrjs (bf<a ivrdficus, neither Xptffrbt 

I am the vay, the truth, and tke life, nor Zon^/), as G&abb imagines, and to 

It iB a matter of aurprise that this has which Mabsuit half asaentB, but the 

not been remarked. The paasage gives Bupreme .^n Anthropos, which the 

another proof that the translator^s copy, Ptolemiean precursors of the Marcosian 

taken perhaps at third hand from the heresy identified with Propator. See 

original, was at that early date no model vi. § 7, 3. vii. ^i ^ brkp rd 0Xa 9i6wa/us 

of accuracy. So within a few lines we koI 4/iirepieKTiK^ rCav T^jmaif 'kpBpiawos 

haye the false reading \cx^^<9 indi- iraXeirou. See note a, p. 134. 


oa'i*^' A ^vav€ir\fipWK€vai rov to-ttoi/ tov ayyeKov Tafipiii\ t?? Si ^f^ 

MASs.i.»v.& 2!ft>gy TO ayiov Uvevfia, rov Se ^AvOpiirov TfjP Svva/uLiv tou^*"* 
viov TH. Tfjv Tov xn^ia-TOv SJ\ tov Se t?9 'EicicXjyflr/a? tottov 
i JJapdevo^ itrcSei^cv, OJ/to)? t€ 6 icaT oiKOvojJLiav Sia t^9 

cf. 1.518. Map/a9 yevea-iovpyeiTai ^irap airr^ avOptoiro^, ov 6 UaTrjp 
tSov oKhhv SieXOovTa Sia fi^Tpa^ i^eXi^aTO Sia Koyov «V 

X. »4. hriyvcotriv avTOv^ 'EX0oin"Off ^e aiJTou ctV to vScopy KaTeXOeiv 

€is avTov «9 wepirrepav tov ^ avaSpafJLOvTa avoo, koi TrXijpA' 
cavra tov StaSeKaTOv apiBfiov iv qJ virdpj^iBi to a-iripjuia tou- 
Twv tHv ^ avfnrap€VT(ov auTW, koi o-vyKaTa/SdvTcov, Kai avvava-- 
PdvTWV. AiJt^v Se Trjv SvvajuLiv KaTeXOovaav a-iripixa (f)fia}v 
eTvai Tov ^ JlaTpo9 fH. ir\ffpooiuLaTO^\ €ypv iv eauToJ k€U tov o. 74. 
HaTe^a Ka\ tov YioVy t^v t€ Sia tovtoov yivoDaKOfiivfjv avovo" 
fiaarov SvvajuLiv TfJ9 Siy??? 'c«« Tovy airavTa^ AlSiva^. Kal 
TOVT fH. toiJtovJ etvai ^to irvevjULa to Xa^^a^av Sia tov ^lfja^ov 
TH. S, T. OTOjuLaTO^ Tov Yiov\ To ojULo^oyfi^rav eavTOV viov 

LUC13&, angelum Gabriel, Zoes autem Spiritum sanotum, Anthropi 
autem Altissimi virtutem : Ecclesiae autem locum Virgo osten* 
dit. Et sic ille qui est secundum dispositionem, per Mariam 
generatur a{)ud 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 conseminati sunt cum eo, et condescend- 
erunt et coascenderunt. Ipsam autem virtutem qu» descendit, 
semen dicit esse Patris, babens in se et Patrem, et Filium, et 
eam qusB per eos cognoscitur innominabilis virtus Siges, et 
omneB iEonas. Et huno eese Spiritum qui locutus est per os 

^ wap* o&rQPf the readiog of HiP- sion, might be defended; for the 8iVa/uf 

POLTTUBsuggestBTap^a^^i^^pticBterettm, that descended upon Jesua at baptiBm 

though at yarianoe with the translation. was Xwt^, 6 U wdyrw Yeyorc^s, p. 58. 

* HiPFOLTTUS has AyapaUtoyra. He was an emanation from the whole 

* ffviacaphrwy i. e. the angels who body, and not from the Father alone. 
were his ^Xuifan-ai and ifioycytit, pp. 23, b ^5 TveOfia, The reader should 
39. HiPPOLTTUS reads cvyKaraaTaphf' compare with this passage the previoua 
Tw, and since this is the compound atatement of iBEKiEUS, respeoting the 
form used before, p. 51, it is most fourfold constitution of the Valentiniaa 
likely to be the genuine reading. Christ, p. 60, note 3. Two of the par- 

* HiFPOLTTUB reads vktipdipxLrot, ticulars mentioned refer to his heavenly, 
and the reading, but for the Latin yer- and two to his earthly charaoter, and 




pfflfii. ^^^p^^^i 'f»' (^avepda-avra [H. (f)av€pZ(rav^ rov narc^a, ^'jJ-}-^j{{}->J- 
^** *' icaTeXSoi' /nii/ e«V toi/ ^lrforovvy JjvZarOai ^ TH. f aJe^/] avrw. !^ 
Kal icadetXe ^iev tov SavaTOv, (f)fi(r)vy 6 ck t^j oiKOVO/ua^ 
^wrijp, iyvdpia-e Se rov Uarepa ^XpKrrov [H. X^. ^lfjaroSvl. 
Eitvai ovv Tov ^lrjcrovv ovoixa fjikv tov ^€k t?9 oiKOVofua^ 
**-78. avOpdirov Xe^e/, T^OeiarOai Se eiV c^ofiolaxriv Kal fiopdma-iv 
Tov jULeWovTO^ eiV avTov KaTepj^ea-Oai ^Avdpdirov, tov [H. oi/l 
)(wpiiaavTa avTov, ^^^ja^rjKivai Se ainrov tc tov "AvQpdmrovy 

Jesu, qui 86 confesdus est Filium hominis, et manifestavit Pa- 
trem, descendens quidem in Jesum, unitus est. Et destruxit 
quidem mortem, ait, qui fuit ex dispositione Salvator Jesus; 
agnovit autem Patrem Christum Jesum. Esse ergo Jesum 
nomen quidem ejus, qui est ex dispositione homo, dicit, positum 
autem esse in assimilationem et figurationem ejus, qui incipit in 
eum descendere, Hominis, quem capientem habere et ipsum 

of each pair, one indicateH the pre- 
existent prototype of that which was 
in due time revealed. So, there was 
the spiritual substanoe derived from 
Achamoth, and the subaequent reve- 
lation of this substance, as the ^on 
Soter, at the baptism of Christ ; there 
was the ^o^tjcos ffoyHfPf p. 52, gene- 
rated of Demiurge, and the revehition 
of this non-choic, though animal princi- 
ple, in the olK(m>fAla, In the present paa- 
sage there is the same allusion, i, to 
the spiritual substance, 'i, to its illapse 
on Jesus at baptism, 3, to the pre-exis- 
tent psychical Saviour, the prototypal 
origin of, 4, the Saviour iK rifs olKoyo- 
fitaSf who abolished death. In all this, 
heresj gives a turbid reflection of the 
great cathoHc truth, the mystery of 
godliness, Oodmmiifettintheflesh, The 
reader may also refer to III. xvn., 
where he will find again the Valentanian 
amertion that Jesus and Christ were 
the pre-existent cause of 6 ix r^ oIko' 
rofdat Ziiir^p. 

^ Gbabb proposes to read Xf>iffT6s, 
Mabbubt replies that Ibbk.su8 mentions 
certftin heretics, lll. XYII., who afiSrm- 

ed esM quidem JUium Jemm, Patrem vero 
Christum, et Chrinti Patrem Deum, and 
that Mabous may have been of their 
number. But thetranshition introduoes 
an additional difficulty in reading (Thris- 
ium Jesum, with which Hippolttus 
agrees, iyv^bpure 5i t6v waripa "Kpurrdp 
*Irj<row. For this reason I am inclined 
to side with Grabb, and to suspect that 
some variation has taken place in the 
text. But I would prefer to stop at 
xaripa, and to commence the next sen- 
tence with the two next words, reading 
Xpurrbv o^ roir 'Ii^roDv ctvai IhfOfia fikif 
. . . redeta-Oai W, k. t. \. The combina- 
tion of these two names in the opening 
of the sentence obviates the diificulty 
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 .^^Bons. 

^ 6 iK rffs otKovofjUat^AvSpiOfros was 
the predestined hypostasis, upon which 
the .^n 'kvBpwKOS was in due course 
to descend. 

" The two Greek texts, that wc now 
possess, and the translation, enable us 
to restore this passage with tolerable 


WaL^it^i' ^^^^ '^^ '^^^ A070V, Kol Tov Harepa, koi top "Appfirov^ HiM. 
xai TJ71/ ^jiytjVy Kai t^v AXtjueiaVf Kai t4KK\ri<riaVy Kai ^ 51, 

15. Taura Sri inrep to lovj koi to ^ei/, kou vircp to 
["t^i/"] iraa-av TpaytKfjv (f)wvfi<riv koi a")(€TXia<riJL6v €<m. TiV 
yap ovK av fii(r^(r€t€ tS>v TfjXtKOVTWV -^ev^rpiaTWV KaKO<rvv$erov 

TTOtriTijV, T^I/ Jll€V ^AX^OciaV OpWV €lS<a\0V VTTO lS/l<ipKOV ^c^o- 

wiavy Koi TovTO T019 Toi/ aK(^a^riTOv ypaixixa(ri KaT€<rTiy^ 
/uiivriv, 'Ncftxrr}, Tpo? [*«>?J t"^ air apyrj^^ to ih \€y6fA€V0v 
j(0€9 Kal 'irp<irjv^ "EXXi/i/c? 6fJLo\oyov<riv ^airo Kdd/uof/ irpwTOv - 
J^ ^ai ^€ira irap€i\r](f}€vatf €?Ta /JL€T€Tr€iTa irpofiaiv6vT<av twv 

Hominem, et ipsum Logon, et Patrem, et Arrbeton, et Sigen, 
et Alethian, et Ecclesiam, et Zoen. 

15. Hbpc jam supra lu lu, et super Pheu, etsuper 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^AIphabetse literis stigmatam ! Nuper, sicut quod 
est ab initio, quod dici solet heri et ante, Oreeci confitentur 
a Cadmo se primum sedecim accepisse : post deinde proceden- 

aocnraey; it must have nxn thus, di^ Testerday €md lefore.** Gen. zzzi. i, 

Xtapffyram». airh» ^<TX9?«^ai atrbv re t6v &;c. For vp^t we may substitute with 

"AmBp, jt.t.X. The text of Hifpolttus the translator Cn, 

18 as foUowB, tv Xiaplffoma iffxiiKhfai ' The translator seeniB to haye read, 

tdrrbv, AMw re eZreu rb» *XpBp, k. t. X. as Scalioeb remarked, &w* eUofffiw, elae 

^ Here Hifpolttds leaves our the two ancient MSS. Clebm. and 

author for a few pagee, and indicatea Abund. would hardly have agreed in 

the Fythagorean, but omits to notice the preposterous reading ai OBdimatione, 

ihe truer CabbaliBtic, souroe of this Sixteen letters were first introduced by 

arithmetical mysticism. Cadmus from Phoenicia, and wera 

' yewrrl, «c. r. X. The punctuation therefore called KaZ/iijia and ^otyiiti^a 

of this passage, the meaning of which ypdfiftara, in form and order they agree 

10 altogether miflsed by the translator, with the Samaritan. Suf onides of Ceos 

has beenalteredaccordingtoS0ALiOBB*s and Epichabmus of Sicily, or, as Ibe- 

BUggestion, Eusdt. Chron. p. iis/the naus here says, Palamedes, who lived 

Bense of the passage being as foUows : before the Trojan war, added the eight 

" The Greeks confess that they received ^. 17. ^. u, 9, ^, ^^. ^^ ag used in Asia 

Bizteen letters from Cadmus, recently, Jilinor and insular Greece. Three how- 

as compared with the beginning of all ever, ^. 0. x> are found in the oldest 

things, theundefinedantiquityof which inBoriptions. Bcbokh. JScon. Insor. 1. 

is described by the scriptural proverb, The lonians firat adopted the entire 


-Xpovwy auTOi i^evpfjKevai irore p.€V tol Saa-ia^ irore Se ra "J;^'^}| "• 
SnrXa' ea-^arov Se iravrtcv IlaXa/AjJ^i;!^ (^acri to fiaKpa "^^^^^** 
TOUTOi^ TrpoareBeiKevar irpo tov oSv E\\fi<ri TavTa yevetrQai^ 
ovK ^v ^AXiiOeia* TO yap <rS>ixa avTrjs KaTo, <r€, Ma^/ce, ju^eTa" 
0.7«. yeviarTepov /jlcv Kad/xot/, Kai tZv irpo avTOV' /JLCTayevia^epov 
Se t£i/ Ta Xoiira vpoaTeOeiKOTWv CTTOfXcia* fxerayevia-Tepov 
Se Kol aavTOV' av yap fiovov elSwXov KaT^yayeg Tfjv vtto 
aov Xeyo/xivtjv ^AX^Oeiav. 

1 6. T/j S" avi^cTal aov Tf/v ToaavTa (f)\vapovaav ^iyi/Vf 

tibus temporibus semetipsos adinvenisse, aliquando quidem as- 
piratas, aliquando autem duplices: novissime autem omnium 
Palamedem aiunt longas eis apposuisse. Prius igitur quam 
apud Oraecos 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 prsedicatur Veritas. 

1 6. Quis autem sustinebit tuam illam, quse tantum ^ verbosata 

alphabet, the Samians earlier than the Clsbm. and Abund. MSS. Cadmod), 

rest, and from these latter it was re- andthesnbsequentpersonal appUcation, 

oeived by the Athenians, although the ffavrov, induces the belief that the trans- 

additional lettera were not uaed at lation indicatee a lacuna in the Greek, 

AthenB in public acts before the Pelo- in the words temporU quam Palanudet, 

ponneRian war. Hence the shorter i. e. rov KcupoG UaXafii^SovSf in regimcn 

alphabet obtained the name of 'Arriicd, with tQv preceding ; the transhktor, 

while the fuller form waa known as however, made the name dependent 

'Joirucd ypdfAftara, The reader will find upon fLtTayafiirrtpow, I would insert 

full information upon this Bubject in these woids, therefore, in the Greek 

SoALiGEB ad Euseb. Chron, p. iio; text; it is to mark omission in the 

MoNTFAUCON, Polosoffraph. Or. ; Bo- Clebm., Yoss and Mbbc. n. MSS. that 

OHABT, Canaan, i. lo ; Bosckh's PM. these words are bracketed in the Latin. 
JBeon. Ath.; Matth. Cfr. Or.; PLIN. vii. ■ Verhotata, chaUering. Gbabb, 

i6. and hiB predecessor Feuabdknt, altered 

* Viderit, the rcading of the Clbb- this word to verbota, but Masscbt, 

MONT MS. which Massuet adopts, supported by the universal consent of 

though as Stiebbn says, auctoritaiem MSS., restores the final syllable, ver- 

nvUam memorai ; the Voss MS. shews hoaari being an equivalent in later Latin 

the same. for garrire; and he quotes S. Auoubtin, 

' The Clkbm. MS. has alfabeUx and Serm. 265, de Temp. (App.), In ecdt- 

Abund. alfa vitcB, the termination there- na dantea, noUu verboaari; also from a 

fore is retained. genuine work, Op. Imp. c. J. 46, In" 

^ The mention of Cadmus (in the an»ter iwr6oMm. 


"r i^iul^^ 5 Tov ipoponiarrov ovofid^eiy koi tov apprprov c^jyyeirai, Ka\ m. ts. 

MA88.Lxv.ft ^^^ ave^ij^ylaa-TOv i^ia^opci* koi ^voi^ivai to arofia <f)9j<r\v 
avTo [l. aJroi'], ov aa-wfAaTOV koi avelSeov Xeya^* koi irpo^ 
cvcyKaa^Oat A^oyoVy i? ev ti tcov ovvQiTtav X^dHav tov t€ \6yov 
avToS o/uLoiov ovTa t^ irpo^ciKovTij Ka\ /Aop(f>}jv tov aopaTov 
yeyovoTa, arofxelwv jxtv eTvai TpiaKOVTa, avWalSZv Si T€<r- 
adpofv ; *'E<rrai wv KaTa Trjv ofioioTfrra tov Aoyov 6 TlaThp 
Twv wdvTWVf iff av ^^y, airotj^elcov juLev TpidKOVTay avWafiwv 
Se TeaadpoDv, *H irdXiv tU ave^er ai aov eU a")(^/JLaTa Kai 
api6/J.ov9y iroT€ /UL€V TpiaKOVTa, iroT€ Se ^lKoa-iTeaaapa, -ttotc 


Sf//jLiovpyoVy Ka\ iroir/Trjv Aoyov tov ©eoS' KaTaKcp/xaTiXpvTo^ 
avTov «V avWa/Sd^ /lev Tcaaapa^y arTOt^feia Se TpidxovTa' 
Ka\ Tov irdvTwv J^vpiov tov ioT^pewKOTa Tovg ovpavov^, €t9 
<jo TT f/ KaTdyovTO^ apiO/ioVy 6/ioi(^ toJ a\<pa^r/Tw avTov 
y€yov6Ta fZ. a\(f>» 767, Kal avTov tt. x* ^•1> '^dvTa )(wpovvTa 
TlaTepay d^j^ipr/TOv Sl virdp)(OVTay «V TCTpdSa, Ka\ oySodSoj 

est Sigen, qusB innominabilem nominat (iGonem), inenarra- 
bilem exponit, et eum qui ^investigabilis est enuntiat, et ape- 
ruisse os dicit eum, quem incorporalem et infiguratum dicis, 
et emisisse Verbum, quasi unum ex his quse 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 numeros, 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 
DcccLxxxYiii 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 InveMiffohUis, ihAt cannot be in- MS. I restore firmavU for cot^riMvU, 
vettigated, u in p. 15, and II. xxv. as agreeing better with iirrcpeuK&Ta, 

* On the authority of the Abuko. Xhe Voss MS. also agraes. 


KOi SeKaSa, Kai SooSeKaSa iiroyL€pi(pvTO^^ Ka\ Sia twv toiovtcoj/ JgB.iviiLi& 
'7roXi;7rXa(r£a(r/tiiwj', to apptjrov Ka\ avevvofjTOV, &9 a-v ^^9, tov m^s&i xv.a. 
IlaT^o? €KSifiyovfJL€vov ; KaJ ov aa-wjuLaTov Kai avovcriov oi/o/tAa- 
^€49, Tfiv TOVTOV ov(riav Koi Tfiv vTToa-Taariv €K •TroXXcSi' ypafA" 
fiaTtaVy €T€pa>v e^ iripwv yevvw/AcvwVy /caTao-^ei/a^ei?, avTO^ 
^AaiSaXo^ y^f€vSfjg, Kal TeKTonv Kaxog yevojJi^vog t?? TrpoTraV" 
VTTcpTaTOV SvvajULem' /cai tjv aixipia-TOV <f>rig eivaiy eiV cKJXjivov^y 
Ka\ (f>cov^€VTag, Kal JjfAKpdvov^ (f>66yyov^ vTrojJLepl^oov to 
a(f>(ovov avTcov tS t(ov nravTwv IlaTjOi, Ka\ t^ tov viov 
[L toiJtovJ evvoloL hriy^evSoiuLevo^y ei? t^v av(i)TaT(a jSXao-- 

M. 80. (f>fiijLiav Koi fJLeyiaTtiv aa-efieiav e)U/3e/3Xi7^a9 afravTag Tov^ croi 

IJ, Aio icai SiKal(o^ Koi dpixoXovTos^ tj TOiavTji <rov 

G. 76. ToXiJLfi 6 ^Oeio^ irpefr^vTri^ Ka\ K^pv^ Ttj^ aXfiOelag €fjLiuL€Tp(i>9 
€Tri^€^6riK€ (roi, eiiroDv ovToif^* 

'£<Sa>\o?rot6, Ma^K6, Kai Teparoa-Koire, 
*A<rTpo\oyiKrjv c/xvctpe Koi /mayiKiJc re^^^vrj^, 

partientem, et per hujr.smodi multiplicationes illud quod est 
inenarrabile et ^incognoscibile, quemadmodum tu dicis, Patris 
enarrantem! Et quem incorporalem et insubstantivum nomi- 
nas, hujus materiam et substantiam ex multis literis, aliis ex 
aliis generatis, fabricas, ipse Dsedalus fictor et faber malus fac- 
tus Bublimissimae virtutis : et quam indivisibilem dicis substan- 
tiam, in mutas, et vocales, et semivocales sonos subdividens, id 
quod est mutum in his, omnium Patri et hujus intentioni men- 
tiens, in summam blasphemiam et magnam impietatem immisisti 
omnes qui tibi credunt. 

17. Quapropter et juste et apte tali temeritati tuse divinse 
aspirationis senior et prseco veritatis invectus est in te, dicens 

Idohrum fabriccUcTy Marce, et portentonjm inspector, 
AstrologicB cognitor et magiccB artis, 

1 Djsdalus, the iabricator of the loeophy; and as having deified the 

Cretan Ubyrinth, aptly illustratiye of cilwyet of the Pleroma ; bnt more espe- 

the Marcosian maze. dally 'AX-^Oeta, cf. § 15. T€paro9K&ire, 

' The translator probably read h Zeichendeuter. Sr. 
OeSm^evcrros irp. * The Clsrmont MS. omite this 

' elBioKoTOik, as hayinggiven amon- word, but it is owing to the similar ter- 

strona development to the iZiai of phi- mination of a preoeding word. 


Liai.viU.i7. Ai' iit KoaTvwei^ rti^ wXdini^ rd hhdyfiaTo, 

Olt.l.xiU4. ^ ^ S y ^ f , ^ 

MA8S.LXT.& 2«f7/i€ia ceiKvv^ tok wo <rov irXavmyLevoK^ 

^AtrocTaTiKrj^ Zvva^ew iyyeiptiy^aTa^ 

**A av '^opriyeK «c iraTrjp '^Tavdy ei 

Ai* dyyekiKij^ Ivvdfxc»^ •'AfaffJA voietv 

"E^ctfv ae wpdhpoiAov dvTideov wavovpyia^* 

Kai Tavra fJLcv 6 6€0(f>i\ii^ irpearfivTfj?» 'H/acF? Se ra XoiTra 
Tjjy /Ava^aycoylas avrZvy fjLcucpa ovraj ireipaa-oixeQa fipa)(€OD^ 
Sic^eXOeiVy Kai ^tcl ttoWiS yjiovtp KeKpvfA/neva eiV (f>av€pov 
ayayeiv ovTio yap av yivoiTO eviXcyKTa 9ra<ri, 

Fer qum confirmaa erroris chctrina8, 

Signa ostendens hie qui a te Bedwsmdwr^ 

Aposta^icce virtutis operationes, 

Quoe tibi prcBstat tuua poiter Satanas 

Per angelicam vi/rtutem Azazd /acere, habena te 

Frcecursorem contrarice adversus Devm nequitia. 

Et h»o quidem amator Dei senior. Nos autem reliqua mysteria 
eorum, que sunt longa, conabimur breviter expedire, et ea quae 
multo tempore sunt occultata, in manifestum producere. Sio 
enim fit ut facile argui et convinci possint ab omnibus. 

^ The tranBlation in part, and in Menachem Bays, in his Commentary 

part the metre, justifiee the emendation, upon the Pentateuch : pK^fi^vK^ }1^^1 

•A aoi xopTY^i «rAi UaTiip Zoroy dcL *fiS« JOni «nn KDinn W IV r^pMD 

* 'A^i^^X. The same demon, aa Mm K2h p(nn Hence the mention 

Gbabb says, that is mentioned in the of Azael here, in connezion with the 

Targum Jon. on Gren. vi. 4, under the juggling of Marcus. The demonology 

name Uzziel ; and again by ^KH on of the Jews, borrowed from Babylon, 

Num. xiii. 34: '^3P 0'p5D D^^^D^n not improbably incorporated the namea 

..«.. '.«-^ *- .1.^ ^ 11. A. of Bome whose gigantic vicee were 

'P'3 'PD? iP iSp^d S6fri '6tnPD p,^,^ ,y ^/a^ ^ ^, ^ab. 

.DUP 1)1 The NephUim are Anakim binical MisoeUany KHn KJIp^^ says, 

(ffiantt) of the Mu of Shamhazai and -ppnOI ninn IK^i i^UOn in ntDB^i 
Uzzid, who fell from heaven in the daye » Marcus was a contemporary of 

of Enoch, In the Jewish demonology Ibbkjeus; but theeeworda apply to tbe 

Azael and Atty were two angeUi that Ophitee and Perate alieady of an old 

cavilled at the creation of man, and date. The Marcosian hereey waa firet 

were punished by being aubjected to broached in Gaul, but notwithstanding 

trial upon earth ; they were the pro- its abstnue and unattractive character, 

genitora of the Anakim ; and were bound it had spread and taken root in AaiA» 

with a chain of iron, and plunged in as we know from the caee of the Asiatio 

the midst of the abyss, where they are deaoon, ix. a. Still Marcus waa a 

man's instructors in sorcery; as R. follower, not a precurK>r of Valen- 



ed). &. oR.i.xiiLi. 

*'r* ^ * 1IA8S l.xvJ. 


Quomodo solvunt parabolas. 

I. THN ovv yiveartv tZv Aioovwv airrii', Kai Ttjv TrXavtiv 
G.77. '^^^ TTpo^aTOVy Ka\ av€vp€(riVy evfia-avTcs eTri to avTOj jULvtrTi" 
KWTepov eTTi^etpova-iv airayyeWeiv ovtoi oi eiy apiO/xov^ ra 
iravTa KaTayovre^y €K /JLOvaSog koi SvdSo^ (paa-KovTe^ tcl o\a 
orvveoTrjKevai [H. avvetrTavai^* Kal cltto fiovaSo^ cwy tZv 
M.81. Tea-a-apoDV aptOjULOvvTeg ovtw yevvZa-i Trjv ScKaSa. *M/a yap, 
Ka\ SvOy KOi Tpeisy Ka\ Tca-a-apeg, arvvTcOcta^ai e-TrJ to avTOj tov 
tSv ScKa AlJovwv cnreKvrjarav aptOjuLov, HdXiv ^ av ij Svag air 
avTrj^ irpoeXOovara ?«>9 tov ^iTria-tjiJLOVy otov Svo Koi Teararape^ 
Kot ^^, Tijv StaSeKaSa aireSet^e. Kai iraXtv oLTro T^ff SvaSo^ 


1. Obnekationem itaque iGonum, et errorem ovis, et adin- 
ventionem, adunantes in unum, mystice audent annunciare hi 
qui in numeros omnia deduxerunt, do 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 compositse, decem iGonum generaverunt numerum. 
Rursus autem dualitas ab ea progressa usque ad episemon, duo 
et quatuor et sex, duodecadem ostendit. Et rursus a dualitate 

tinus, whom he copied in tbe pretended the Valentinian numerical RjRtem, in 

rovelation of the supreme Tetras ; afl which the decad or Pythagorean r Accot 

HiFPOLTTUS says, PhUos. Yi, 42: '0 Si dpi0fjLi>s was deduced from theTetractya. 

'ilLdpKOt /ufio^fJLeyot t^ SiSdaKoXoi^ (Va- &ti bi Koi ^ TeT/xximk 7^^> 

lentinum sc.), &c. IREN.SUS also speaks ^V<^1, rbv r Aeioy dpiOfibv, us h rdis votj' 

of him as maffistri emendatorem, c. vm. rolis r^ b4Ka, diBdffKovffw oCrus. E/ 

We may, therefore, safely class him dp^dfjtipos dpidfi€iy \fye« rtf Iki h, koI 

with the immediate foUoweiB of Valen- iwuf>4p€i 660, hrcira hfioUn rpla, i^orrai 

tinufl, and not with the apoetolical age radra i^' rp&s Si ro&roit (ri Ticaapa, 

aa PredestinatuB haa done. loreu bfioius rb ira», 84Ka, T6 ydp hf, 

^ These words bear the appearance B^, rpla, Tivcapa, ybftrax hiKa b t4- 

of having been interpolated prior to the Xeiof dpi0fji/&t. O^rwt, ^^iffl, Kard wdFra 

translation ; for the words dw* airr^s ifufi-^aro if reTpaKrin rV voijr^p fuh 

that foUow, bear relation to fjbovdHos vdZa,TiK€iowdpidfjubvyannitraib\nnjd€tffw, 
that preoedes the passage, which Hifpo- * iwirfffj^ov, the cipher, i. e. 6. See 

LTTUS omits altogether. Elsewhere he note 3, p. 147. Here a+4 + 6 = i9, and 

demonstrates the Pythagorean origin of a H- 4 + 6 + 8 + 10 » 30. 


oai^itti \ ^f^olf^^ aptOjuLOvvTtev Jj/aZv cwg tS>v Sexa, ij X av€S€ij(6fif ev ^ hi™». 

1IASS.1.XTL ^^^^ ^qJ ^^^^ ^qJ SwS^Ka fH. oySoa^ koi ScKa^ koI ScoScKaf^, ^^ 
T^j/ ovi/ S^oScKaSa, ^Sia tov [H. to] eiricrtjjjLov (rvvea-^ftjKeva^, 
Sia TO (jrvvewaKoXovOiia-aa-av [H. o-vj/eTraicoXovS^o-avj aiJrp 
To eTrla-fifxov, iraOog \eyova-t. Kai 5ca tovto ^irepi tov Sw^ 
ScKaTOV apiQfjiOv tov <r(f>aXiuLaT09 yevofJLcvoVf to irpo^aTOv 
atroa-KipTrjarav TreTrXavija-Oai' iTreiSfj Trjv airoa^aa^tv airo Sa>^ 
ScKaSo^ yeyevfja^Oat <f>aa-KOva-t. Tor avT<p Tpoiria koi cfjro t^? 
ScoSeKaSo^ atroaTaariv [L aTroo-Tao-av] fiiav Svvafitv a-TToXwXe- 
vat jULavTevovTar koi TavTtjv etvat Tfjv yvvaiKa t^v aTroXeo-acrai' 
Tfjv Spay^jxfiVj Koi a^aa-av \ir)Qf0Vi Ka\ evpova-av avT»/!'. OvTto^ 
ovv KOi ^(cTTi) Tov^ apt6/JLOV9 Tov^ KaTa\€t(f>6€VTag^ itrt jULeV TfJ9 

similiter numerantibus nobis usque ad x, xxx numeruB ostensus 
est, in quo est ogdoas et decas et duodecas. Duodecadem 
igitur eo quod episemon babuerit (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 
duodeoade abscedentem unam virtutem perisse divinant: et 
Luc*I??*l ^^^ ®^® 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 Manhood, confiiflts of six Greek lettent, 

explanations and alterations offered suc- pp. 140, 145, 146. Since, therefore, the 

cessively by Grabk, Mabbuet, and even digits, up to the hrlffrffu» pav, i. e. 

SiTBREif, none of which are satiBfactory, a, 4, 6, sum twelve, therefore twelve 

I add that which seems nearer to the was called that, which was symbolised 

truth. In the first place the text, as so clearly, as they said, by tbe dpher 6, 

corrected from Hifpolttub, runs with and bore the character of Passion. 
tolerable accuracy as follows: rV oiV « ircpJ rbv 5«d/icttTor. The a^>d\fia 

itad€KdSa di& rb iTUnfifiov <rw€<rx,'nKhai, of the last of the twelve MaxiB, deve- 

(dtd t6 trweiraKoKoveriaav atr^ rh M- loped by Anthropos and Ecclena, caused 

trtf/uiiff) xd$ot X&yova-i, For the number the passion of Enthymesis. rb wpSfiaro^ 

six (hrlarifiov /3o0) symbolised the o^iro- must here be restricted to Sophia, the 

wofda ToO irdeovi, because man, the prototypal lost sheep. At the close of 

counterpart of the heavenly Adam, was this period, Hifpolttub ceases for a 

formed on the sixth day of creation, few sentences to transcribe, and gives 

and Christ suffered on the sixth day of the substance in words that are still 

the week, and at the sixtb hour of the simiUr to those of Ibenaub. 
day Christ was nailed to the cross, and ' del. M. Of ten pieces of silver 

the name Jesus, implying the suffering one was lost, and nine left. 


PhRoi. ^P^X/^^^ "^^^^ ivvea^ ^eirl Se tov TrpojSarov tov^ ^>'^^*<* ^'- oai^xHi 'i 
o -a ''''^^^o/^^^ovf aXXi/Xoi? Tov tZv ivevijKOVTacvvea riKTetv apiOfiov **^^^j^*^*- 

iirel evvaKi^ tcl evSeKa evevfiKOVTaevvia ylverat. Aio koi to 

^afiriv TOVTOv \iyov<rtv ejfeiv tov aptQfxov, 

2. OvK oKv^aca Se crot Kai aXXcD? e^fiyov/uLevwv avTS>v 

airayymXaty *tva iravTajfoOev KaTavoii<rif^ tov Kapirov avToov. 

To yap cTTOf^fctov to jj a-vv fAcv [ap, H. deest fiev^ tw eirtenifia) 

oySoaSa cTvat OeXovctv, airo tov irpoyrov oySoov Ket/uLcvov 

TOTTOV rH. a-TTO TOV A oySofp K€tfX€VOV TOTTwT etTa TroKtv 

av€v Tov €Trt(riijuLOV >|^i7^/^oj/Te9 tov aptOjJLov avTZv tZv 
(TTOfj^etdDVj Ka\ €Trt<rvvQ€VT€^ [H. a-vvTtOivTef^ fJ-iypt tov 9/, 
Trjv TptoKOVTaSa cTrtSetKvvovartv. ^Ap^ajULevog yap [H. Ttf] 
M.8». airo Tov a\(f)a, Ka) TeXevTftii' e«V to j; T(p aptOjuLw TH. tov 
aptO/JLovj Twv OTOf^etwVy vTre^atpovjULevo^ Se to eirtcrfjjULOVy Kat 
iwtavvTtOet^ t^v cTrav^ria-iv tZv ypa/JL/jLaTcoVy evpi^cet tov 
tS>v TptCLKOVTa apiOjJLov. ^MejQoi yap tov ^6 [yj oTOf^^etov 

metipsis, xcix numenim generare: quoniam novies ^undeni 
xcix fiant. 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. Inciplens enim quis ab A, et perfiniens 
in H, [per numeros] [/. numerum] literarum, abstrahens autem 
episemum, et insuper conjungens incrementum literarum, in- 
veniet tricenarium numerum. Usque enim ad E literam, xv 

^ M 6i ToO Tpo^Tov, the lost sheep furns tke tieo names Jshovah Adonai. 

of Valentinus, not of S. LuKS. SophU Seph, Zeniutha, a compendium of the 

having strayed from her twelve oo-ordi- Cabbala, lu. 19, 6. 
nates, left eleven in the Pleroma. « Hippolttus omitB the following 

« a/iiji'. The letterB of which sum computation as far as the words T/nd- 

{I + 40 + 8 + 50} = 99. The idea is bor- ^ffyra alwrwp, Thia may have been the 

rowed from the Jewish Cabbala, in result of error in transcribing, owing to 

which the same word ia observed to the somewhat Bimilar condusion of the 

Bum, Jehovah Adonai, =91. nSIIDH preceding clauBe, TpidKoma dpiOfi&v, 

*n« niiT \7]W pn h^h^ «im IP^ JuBt aB in the CLSBMOKTMS.ihewordfl 

.'U1 ofnmilarcharacleriiAMfiVfWhich appantua eu in the tranfllation, have 


Gai^uA 'f^VTeKaiSeKa yivovrar eireira Trpoa-TeOeh airroiy o tSov cTrra Hipp. 

UA89A.%vi. ^^^Q^y^^ )8 Kai K airmXetre' irpoa-eXOoDV tovtoi9 to ly, o^**- 
iairiv o/CTft), t^i' davjuLa<ri(aTaTfiv TpiaKOVTaSa aveTrX^pcoa-e, 
Kal €VT€v6€v airoSeiKvvovai Tfiv oySoaSa fifjTepa tcov Tpia" 
KOVTa Ai(iv(ov. 'E-jreJ ovv ck TpiaKOvra fH. twv Tpiwv^ Svva" 
IJL€tov ^varrai 6 twv X apiOjuLO^y Tp€i^ fZ, Tp\f^ avros ymfofievo^ 
Ta €V€V^KOVTa itrolriGre' Tp€U [H. Tp\f^ yap TpiOKOVTa €V€V^' 
KovTa. Kal avT^ Se ^ Tpia^ c^' eavT^? <ri;yT€0€t<ra, iwia 
iy€vvri(r€v* OSto)? f^ej ij oySoa^ tov tZv ivvia irap avTOi? 
[H. iv€VtjKOVTa ivvea dir^K. a^.] air^KVfja-^v apiOjAOV. KaJ cttcJ 
6 S(ii>S€KaTO^ AioDi/ aTTocTTay i:aTeX€/>|r€ tou9 aw evScKa, 
/caTaXXi/Xov Xe^yoi/o-i tov tvitov twv ypanijJiaTODV toJ (r-jffjjiaTi 
Tov ^Xoyov K^ia-Oai' ivScKaTOv yap tZv ypajJLjiJLaT(ov KeiTat 
[H. ic€«o-0aij To X, o i(rTiv apiQfio^ twv TpiaKovTay Ka\ KaT 
eiKova K^ia-dat T^y ai/o) oiKOvofJLtas" iir€tS}j ^airo tov aX<f)ay 

fiunt : post deinde appositus eis vii numerus, ii et xx perficit. 
Cum autem appositum est eis H, quod est yiii, admirabilem 
triacontadem adimplevit. Et hino ostendunt Ogdoadem matrem 
triginta JSonum. Quoniam igitur ex tribus virtutibus unitus 
est tricenarius numerus, ter idem factus xc fecit. Et ipsa 
autem trias in se composita ix generavit. Sic Ogdoas xcix 
generavit numerum. Et quoniam duodecimus JEon 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 episemOi ipsarum litera- 

caused an omission of a oouple of lines, the passage will then be, Thei/ tay that 

being foUowed by H, quod est VIII. Hie potition of the leUera ie a true co-ordi- 

^ e hsua been copied by miatake for nate of the melhod of their calculation. 

t, Bome acddental mark perhaps haying The Latin tcanslation Logi is altogether 

given to the yowel the appearance of unauitable. Hipfolttub is Buggestiye ; 

the consonant. after mentioning the aberration of the 

' The Clebmokt, Ab. and Mebo. n. lost iSBon, he proceeds— «rardXXiyXoF xal 

have undeeiet fUfvem. Ebasm. tovto. *0 yiip T&rot rCc» ypafiiijiria¥ 

and Gallab. have the aame; Pabb. hZdffKW MiKarot yhp, jr.r.X. Would 

and VosB MSS. fumet undeni. rhiroi make a more complete senBe both 

^ It has been propofled and allowed in Ibbnj&ub and Hippolttob? 
by Gbabe and Massubt that X' Bhould * dir^ roO d., i.e. the Bum of the 

be Bubfll^tuted for X670V. But thia word Greek numeral letters from a to X in- 

meanB here comptttom/ and the BenBO of cluiive, omitting the iwivrutjw F, iB 99. 


piuio». X^P^^ '^^^ €Tri<r4/uL0Vy avTwv rZu ypajULfidTOiv 6 aptOpLO^ ^®? oRVxm^ 
TOi; A avPTtU€fjL€vof KaTa Tfiv irapavtricrtv twv ypa/jLiULaTcov (rvv »*=*'• »"• 
avT^ Tw X, Tov tS)v evevtjKOVTacvvia iroi€tTat aptOjxov. "Ori 
Se TO X cvSeKaTOv ov ^1"^. cv ivSeKaTtp ov tottw'] t^ Ta^€t 
iiri TTiv ToS ojULOiov 'avTov [H, ai^Tftrj KaTrjXOe ^jjTi/ercj', Iva 
avairkfipiHxrri tov SwScKaTOv aptOjuLov^ Kat €vpov avTov cirXtj' 
pwQfi^ (pav€pov eTvat c^ avTOv tov o"XfiiuLaT09 tov crrofxetov, 

o. 79. To yap X wmrep iirl tyiv tov ojuloIov avTw ^jJti/o-iv Trapa" 
y€VojuL€vov, KOt €vpov, Kal €1^ eavTov dpiracrav avTOV, Triv tov 
SwS^KdTOv av€Tr\iip(jo(r€ xj^pav, tov M (rTOix^tov €k Svo A 
(rvyK€tfJL€vov. Aio koI (p€vy€tv avTOv [H. avTov?] Sta t^9 
yv(i(r€to^ Triv tS)v (p6 [H. €V€vfiKovTa ivvia^ ^^pav, TOVTcrrrt 

M. 83. TO v(rT€p9iiuLa, TvTTov apt(rT€pa^ X^^pd^* pL€TaSl(aK€lV Sc t6 €V, 
o trpoa-TeQlv T019 €V€VfiKOVTa€vveay ^eh Ttjv Se^tav avTOv [/. 
aOToiyJ X^^p^ j^€T€(rTfi(r€. 

rum numerufi usque ad A compositus, secundum augmentum 
literarum cum ipso A, xc et ix facit numerum. Quoniam 
autem A, quse est undecimo loco in ordine, ad similis ^sui 
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 sinistraB manus: sectari autem unum, quod 
additum super xcix in dexteram eos manum transtulit. 

^ The reading proposed within the numerarent; cenium vero d reliquas 

brackets ia suggested bj a compariBon centurias dextercB gettibus exprimebanU : 

of ihe transUvtion with the text of unguem tcilicet indicie in medio figentee 

HiPPOLTTUB, which has 4» S€Kdr(f Ktl- artu poUieis centwm, dabant. Jutekalis, 

ficyop T&irtfi. Sat. 10. Atque auos jam dextera com- 

• a&r<9 ia the reading of Hippolt- putat annos. Fbonto Ddc. Similiter, 
TXJS, for which perhaps the tranalatbr tU ex EcclteiaeticU Seriptoribue hune 
read airrCiv ; the Clkbm., Abund. and hcum explicem, SiDONius APOLLiNAftlS, 
other MSS. having eorum in the Latin. Lib. ix. Epist. 9, ad Fauetum, in fine 

* e/t rV ^i^t Massuet tran- scribit : Quandoquidem tuos annoa jam 
scribes, but omita to acknowledge hia dextera numeraverit, id estjam 100 an- 
obligation to Gbabk for the following numattigidifVeleuperasti. NamutCkB- 
note: — **Sinitlrot digitis vUbantur Ve- bianub CMat. 94, cap. 76, ait: — Gente- 
teres, ut eorum gettibus usque ad 99 nariuB numerun de Binistra tranBfertur 

VOL. I. 



otLi^xSL^ 3* ^^ ^*" Taura iiep^ofievo^i ayairfjTey eS otSa Srt 

iiA8&i.x?i. y^^^^^y ^^^^^ ^^^ TomvTJji' avTwy ^ olfi<rt(ro(^ov /xwplav^ 
"A^toi Se irevBov^ ol TfiktKauTfiv deoere/Seiav, Ka\ to fxiyeQo^ 
T^ff aXfiOcia^ \J' aXtjOmi] appriTOv SvvajULeco^j Kot tcl^ TOtravTa^ 
oiKOvo/JLia^ Tov Oeovy Sia tov a\(pay Kai tov jS^to, Koi Si* 
apiQfxHov o!/Ta)9 "^vyjpSi^ Ka\ ^e^tatrfxivoi^ Staa-vpovTe^» Oa^ot 
Se a^laravTat Tfjg 'E#r«rXj70'/a9, /caJ toiJto<9 ToFff ypadSca^t 
fivOoi^ TretdovTatf aXfiOw^ avTOKaToxptTOt. 05ff o Ilai/Xo? 
iyKeKeverat ifiiv fjL€Ta filav koi SevTcpav vovOea-iav irapat-' 
Tcia-dai. ^looavvrj^ Se 6 Tov IS.vpiov fiaOfjTh^ eireTetve Tffv 
KaTaStKffv ainrwvy fXfjSe -j^alpetv avTOig v<pi* ^fiS>v \eyea6at 
^ovKfjOeU. 'O yap ^iycav avTOt^, (ptja-t, ^a/^eii/, KOtvoivet T0t9 

3. Tu quidem hcec pertransiens, dileotissime, optime scio 
quoniam ridebis multum tantam illorum in tumore sapientem 
stultitiam. Sunt autem digni planctu, qui tantam Dei religio- 
nem et magnitudinem vere inenarrabilis Yirtutis, 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. 

Tit iiL 10. Quos Paulus jubet nobis post primam et secundam eorreptionm 
demtare. Johannes enim Domini discipulus superextendit dam- 
nationem in eos, neque Ave a nobis eis dici volens : Qui ettim 

2Joh. n. dicit^ inquit, eie Jvey communiccU operibus ipeorum nequimmis. 

in dezteram, et lioet eandem in Buppu- likeneaa of the heavenly (cf. \\hv D*1K 

tatione digitonim figurun tenere videa- note i, p. 1 34), and ihere deecended tDiih 

tur, nimium tamen quantitatiB mag- him two spiriU, one on hit right, the 

nitudine Bupercrescit." There ia a other on hie left. That on the rigJu wom 

mizture, however, of Heathen and Rab- caUed the holy bouI, aa U ie wriiten, 

bioical conceit ; for the Jews imagined And he breathed into hiB noBtrils the 

a rightand a leftBoul ; thelattermerely breath («mZ) of life. And that on the 

animal, the former spiritual :— e.g. the left ie called the animal sonl ; it moved 

MieceOany KHn IDIp^^ quoteB from the ^P ««^ <^<>w»* «««^ «>«^ ^ ^ «»<«' 

Cabbaliatic book ZoAar,-Dn« KiniW (^^ ^ ^*'^"**^' ^"^ 'T^^' ^' ^^ 

f have here clearly the distmction of the 

ipy n-lM ^iV^y niD^n 1^> nC^K-in 3^.^^^ ,eed of Achamoth, and the 

17«DBn3 ^HKI lyO^lD nnfc< ninn ^^B^ wiimal Boul of Demiurge. The right 

p^nDn n^ip nm^ np^K W^On and the left immatenal BubaUnce. The 

?KD8ni D^^n nDfi5^i VDKn HDM notion may be traced back to Pkto'8 

nbv n*n B^D^ injKI n^n B^D^ np^« coamogonical account of the mundane 

mn^ ny nK^nn^ ^in^ n^n k?i nnn boui in the TimsBUB. See Pref. 

When the firat /Wl \>V ^^n^^ D*!» » The tranBktor indicatea oiJ^naUro' 

ffion VHU created he deeeended in the ^v to have been in his copy. 


€pyoi9 avTwv roi^ irovtipoh* KaJ cikotco^' ovk eim yap q^^-^^^ J 
'Xaipetv T019 aa-epea-i, \eyci iVt/yoxof. Acrepet^ oe virep iracrav 3. 
aae^etav ovtoi, ot tov TrotfjTtjv ovpavov Ka\ yrj^ /ulovov Oeov 
iravTOKpaTopa, virep ov aXXo? 0eo? ovk ecrTtv, e^ vaTep^ 
fiaTO^, Kal avTOv e^ aXXoi; vcTepfnjLaTO^ yeyovoTO^, irpo^ 
Pe^X^crOai XeyovTC^' coa-Te KaT avTov^ etvat avTOV irpo^oXijv 
^TptTOv va-Tep^fxaTO^, '*Hi/ yvtofjitjv ovtco^ ^ KaTacfyva-^a-avras, Koi 
KaTaOejuLaTtcravTa?, Seov iroppta irov /laKpav (fyvyetv ott' avTZv, 
Ka) ^ irXeov Sttar-^^ypt^ovTat, Kat •)^alpova-tv eir] TOt^ Trapevprj'- 
fxaa-tv avT^v, TavTfj /uLaXXov eiSevat irXiov avTOvg evepyeta-Oai 
vTTo Tfj9 oySoaSo9 Twv iTOVfjpwv irvevjuLaTcov' KaOairep ot et^ 
o. 80. (ppevtTtSa StaOea^tv einrea^ovTe^, ^ TrXeov yeXwa^t, KOt ta")^y€iv 
SoKOva^iVf Kai i>9 vytatvovTe^ iravTa TrpaTTovart, evta Se Kai 

Et merito : Non enim est gaucUre impiis, dicit Dominus. Impii g2**2|J^- 
autem super omnem impietatem hi sunt, qui factorem coeli et ^^ ^^^ 
terr», unum Deum omnipotentem, super quem alius Deus non ^**' **^* ^ 
est, ex Labe, et ipsa ex altera Labe facta, emissum dicunt : et 
sio jam secundum eos esse eum emissionem tertiae Labis. Quam 
sententiam digne exsuiSantes et catathematizantes, oportet 
porro alicubi et longe fugere ab eis: et quanto plus haec 
affirmant et gaudent in iis adinventionibus suiis, tanto magis 
floiamus plus eos agitari ab Ogdoadis nequissimis spiritali- 
bus: quemadmodum hi qui in phreneticam passionem incide- 
runt, aut plus rident, et valere se putant, et quasi sani omnia 

1 rplTov ^<rT€p-fitiaTQ%, Demiurgus aw elvat. The origin of the jpractice is 

was the produce of the ahortive conver- hest expressed in the following ruhric 

sion of the ahortive passion of Acha- and commencement of one of the pray- 

moth, who was heraelf the ahortive Lssue era in the Syrian Order of Eaptism : — 

^^B mi ^]iV>n t»»<^i 

of Sophia. 

* As in haptism evil spirits were ex- ^ 

orcised and driven forth by raiiiisterial | ^jVn ^pOl-i «001 ( ^ > >-/ 

ex-Buffloiion ; a custom formerly of uni- ^ . V 1 A 

yersal observation^ as Gennadius says, Iaa tt i|.r) y ^ O fLV».iO,^>*; 

de Dogm,. Eccl. 31 : Cum five parvtdi ^r^ [ »■ * »^> >*.», ^n i^ «^Gl 

sive jvvcnes ad regeneraii^mia v^iunt \.^ . .mn .VnVA r^ 

Mcramenlum, non pritu fontem viUe ■^ * 

adeant, quam exorciimis et exmfflation- Insufflat in aquas tribm vicibuM. 

i&us clericorum spiritus ab ew immundus Trinitag, da ipsis Domine, sanctum 

abigatur. So also Ctb. Hieros. 1» iUwm afflatum tuum, qucm unicut Filius 

Catech. Praf. § 5 : kAv ifi4>uffri0^t kS,v tuua insufflavit insanctot ditdpulot ntoi. 

iirwpKi<rB%z (rurrrfpla <roi t6 irpaypja vbpx- Sevbri Pa4r. Rit. 



o^/xiii\ vTre^ to vyiatveiv, rairrj; fiaWov KaxZ^ eypvtri* '0/Jioi(a^ Se 
iiAS&i.xvi. ^^j qJ^qi^ ff /iaXXov vTrepcppoveiv SoKOvariy Ka\ ^ eKvevpH^ova-iv ^ ^*- 
eavToif^f virepTOva ro^cvovreg, TavTfj juloXXov ov atjix^povova-iv, 
*E^6X0oj/ yap To aKaQapTov wcvjuLa t?? ayvola^ ^L avola^j, 
eireiTa o-xoXa^oi^Ta? avTOv^, oi5 Oe^, dKKa Koa-juLiKah ^'/TfJ- 
a^ea^tv evpovy irpoa"7rapa\a^ov CTCpa irvtvfiaTa eirTa irovrj- 
poTcpa cavTOv, koi y^avvwaav avTS>v Tijv yvdjunjVy wy Svvajmev^ov 
TO, virep Tov Qcov evvoetv, Ka\ eirtTiiSciov ei? ^ virepcKKpovaiv 
KaTaaKevaa-aVf Tfjv SySoaSa TfJ9 dvoia^ twv Trovtjpwv TrvevfJiaTdOV 
«V auTOv^ eveO^Koya-e. 

Quemadmodum conversationem secundum Jiguram ^uSy 
qui apud eos Pleroma, exponunt factam. 

BOYAOMAI Se aoi Kal iy avTijv Tijv ktIo-iv KaT eiKova 
tS)v aopaTODv vtto tov Sfifiiovpyovj «9 a^y^^oovin-oy airroD, 
KaTeaKevaaOai Sia t5? MtjTpo^ Xeyovai, Stfiy^araa^Oai, TIpZTOV Hip». 
fiev TOL ^Teaaapa OTOfxeia (paa-tj irvpy vStop, y?!/, aepa, etKova^^^ 

agUDt, qusedam autem et quasi plus quam sani sunt, tanto 
magis male luibent. Similiter autem et hi, quo magis plus 
sapere putantur, enervantes semetipsos, super tonum sagittantes. 
iiait.xii.4& tanto magis non sapiunt. Exiens enim immundus spiritus igno- 
rantiae, dein vacantes eos non Deo, sed mundialibus quasstioni- 
bus inveniens, assumens alios spiritus septem nequiores semet- 
ipso, et infatuans illorum sententiam, quasi possint quas sunt 
Buper Deum adinvenire, et aptabiliter in exclusionem compositam 
Ogdoadem ignorantias 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 

^ ii9€vpl{iovfft» iavToifs, exhaust their gony — 6 Qebs bf fiiffifi difuvos ix rvpdi 

ttrength. koL yrjt dipos rc rb tov vdMTOt idrffu- 

■ inriKKpwffi» ifl the conjecture of o<fprfiYJt ffQfia, HiPP. PhU. vi. «8. 
Bltuus. See alflo p. ii8, n. a. And hence the Gnostics borrowed their 

■ So in the Pythagorean cosmo- notion of a fiery Demiurge, presiding 


PhT '"■/^^i®^i8X5(70a« T^ff av(o \jjrp(0Trj9^ ^deest ap, H.^ rerpaSo^' oRfi.^iiV. 

VI. w. ^^p ^g ei/epycia^ avrwv a^upapiu/uLov/uLeva^^ otov uep/jLov re «ra^ i. 
ylfV)(p6v, ^tjpov T€ Koi iypov, aKptfiS)^ €^€tKOvi^€tv Trjv oySoiSa' 
^€^ ?9 ScKa Svvafi€i9 ovTCo^ KaTapiOjULova^iv cTrra fJLcv o^cofiaTtKa 
kvk\o€iS^, a Ka\ ovpavov^ KaXovatv cir^tTa tov ir€pt€KTiKOV 

0.81. avTS>v KVK\oVy 8v Kai oySoov ovpavov ovofiaCpvfrt' irpo^ Se 
TOVTOt^ flXtov T€ Ka\ o^eXivfjv, TavTa ScKa ovTa tov apiOfioVy 
eiKOva^ Xcyovaiv etvai t?? aopaTOv SeKaSo^, t?? oltto A.6yov 

M. 85. Koi Zaytj^ Trpo€\6ov<rtjg. Tfjv Sc SioSeKaSa fifjvvea-Qai Sia toS 
l^coStaKov Tov Ka\ovfjL€vov kvk\ov, Ta yap SwSeKa ^dSta 
(pav€pioTaTa Ttjv tov ^A.v6pcoTrov /caJ t?? 'Eic/cXiycr/a? OvyaTepa 
ScoScKaSa a-Ktaypacpeiv ^cyovo-t, Kai eTrei ^ avTeirel^eifxOrj, 

emissam esse superioris quaternationis : et operationes eorum 
cum eis annumeratas, id est, calidum et frigidum, humectum et 
aridum, diligenter imaginare Ogdoadem, ex qua decem virtutes 
sic enumerant : septem quidem corporea circumlata, quse etiam 
ccelos vocant : post deinde continentem eos circulum, quem 
octavum coelum vocant, post deinde solem et lunam. Haec cum 
sint decem numero, imaglnes 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 Ecclesiae filiam duodecadem, quasi per 
quandam umbram pinxisse dicunt. Et e contrario superjunctum, 

over a material systexn of the seven ' With the exception of the other 

heavens, fire being the most active word dye^eOxOrjs, the text of Hippolttus 

agent in creation : ((m 8i irvpdjSrjs if ia much to be preferred, and agrees al- 

^VX*^^ oOffla, 33 and, Trdun-uw most literally with the version ; the 

6ff<ay y4v€<rls iaruf 6.irb wp6u 17 passage may be rendercd, And fince tke 

inrepdycj 8i Tijs vXrjs rf i<m. drjfuovpyds. highatt heaven bearing upon the very 

Pythaoobas in the same way imagined sphere (of the seven heaveM) haa been 

two dalfAoves, the one earthy, the other linked •wiih thc moat rapid preceesion of 

heavenly ; rbv 5i odpdvioi', trvp fi^rexoif the tohole ayMcm, aa a check, and halanc- 

rov dipos, Bepfiou tcal \ffvxpby. HlPP. ing that ttpiftness with it» own gravity, 

Phih». i. V. Ilv^ay. 80 that it completes the cycle from »ign to 

1 Either i^ijs, in coniinuaiion, as the sign in thirty yeara ; they aay thaZ thia 

editions print, or i^ rjs (sc. &ydodbos) ia an image of Uorua encircling th^ir 

as the translator read ; and seeing thirty-named mothtr. dya4>opiL, aa an 

that the seven heavens were consi- astronomical tcrm, is to be preferred to 

dered to derive their substanoe and ^opd a burthen, which cannot be said 

their properties from tho lower ogdoad, to have velocity per ae ; but I do not 

the reading may be adopted. profess to give the calcolation upon 




oai^xTv ^^^'> '^'f^ '^^^ oXdov <f>opau wKvraTfjp virap-^^ovpraVf ovirep 6 hipp- 
Xpovo^ [H. KaJ eirei. avcl^euj^Ofi, <l>Wh '^^ '^"^" oXwv avaipopqL ^*- ^ 
~ WKvraTfi virapypv(rri 6 virepOev ovpavof^ 6 irpog avT(p T<p 

KVT€l fiapvvODVy Ka\ aVTlTa\aVT€VWV T^V €K€lVa)V WKVTfJTa tJ 

iavTOV PpaSvTfjTiy &<rT€ avrov iv TpiaKOVTa €T€<ri Trjv ir^pU 
oSov airo a-fjfieiov cttI a-fjfietov 7roi€i(r6aiy ^iKova Xcyovcri 
avTOV ToVOpov Toi; Tfjv ^ TptaKOVT(ow/uLov ^rjTcpa axnrSiv ir^pt^ 
eyovTO^. T^r (rekfjvfjv tc iraXtv iavTfj^ ovpavov ^ ifJLTreptcyofJLcvfjv 
TptoKOVTa fjfiepatg, Sta twv fjfiepiav tov aptOfiov t(ov Tpta-- 
KOVTa At(iv(av ^iKTvirovv. Kai tov rjktov Se iv SexaSvo fAfj(ri 
ir€pie)(Ofi€vov [Z. 'fcpiep-x.^y Kat T€pfiaTtXpvTa Tfjv KVKXtKfjv 

iDquiunt, universorum oneri, oum sit veloeissimum, 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 numerum xxx 
iEonum significare. Et solem autem in duodecim mensibus 
circumeuntem et perficientem circularem suam apocatastasin, 

which thlB cycle of thirty years was through &n entire sign in thirty yean. 

based. It can scarcely allude to any The Latin version oneri shews that dra- 

erroneous lunar cycle, for the nineteen ^p^ preserves the correct construction. 

years' period, or cycle of the golden ^ It may be observed that numbers, 

number, had been calculated by the whether they were cardinal or ordi- 

Athenian astronomer Mrton, six hun- nal, were expressed in MSS. by their 

dred years before, although it was not proper numerical letters ; since, there- 

applied to ecclesiastical purposes be- fore the translator has trigetiraam nomi- 

fore the Council of Nice, when EuSB- nu, it would seem that his copy had V 

BIT7B corrected the sixteen years' cycle of Mfiarotf instead of V d&vviic», a name 

HiPFOLTTUB, which was faulty. So S. given here to Sophia, the thirtieth .^n, 

Jebomb says of Hippolttus — Scdccim to identify her more clearly with the 

annoram circulum, quem Groeci ^kkoi- cycle of thirty years. 

deKa€rijpl6a vocarU, reperil; et Eusebio, ^ Leg. ifiireptepxofUinjp. 

qui super eodem Pascha carumem, decem ' iKrvirovv is the conjecture of PK- 

et novem annorum circulum, id e$t ^vea- tavius, and it corresponds with the 

jcatd6jraeri}/>(da composuit, occcuionem de- Latin. But the tcstimony of MSS. is 

dit. These facts are mentioned, that in favour of iKrvroOo-t, which is only a 

oneoccasionofmisconception maybeeli- step perhaps towards the true reading 

minated. Possibly it was imagined that preserved by Hifpolytub, iKrwowrap, 

the equinoctial precession raoved at the 'AwoKardurraffu^, the sun^s retum to any 

rate of a degree in the year, and passed particular point in the ecliptic. 


PhR'*' <^^oS airoKaTaaira<riVy Sia tS>v SdScKa firivZv Trfv StoSeKaTviv q"®|^;i** 
^^^ [H. SwSaciSa'] <t>avepiLV iroieiv. Tip Si [H. Kal aHra^ Si raj] >^"»"«- 
i/Jiepag ' SexaSvo wpZv to fieTpov e-^fovcra^, tvttov Tn9 * (paeiv^^ 
SwScKaSog elvai, 'AXXa /uLtjv Kal Trjv wpav (j)a<r\y to SwScKaTOv 
T^ff ifi^pag, €K TpiaKovTa /loipwv K€K0<rjuLfj(r6ai Sia Ttjv eiKOva 
T?? TpiaKovTaSog. KaJ avToS Se tov ^wSiaKov kvkXov t^iv 
Tr€pi/uL€Tpov €ivai /AoipZv TptaKO<riwv k^TiKOVTa* €Ka<rTOv yap 
^dSiov /jLOipa^ €)(€i [H. ej(«>'J TpKXKOVTa. 0(/Tft)y Se Kai Sia 
ToS kvkXov t^/v eiKova t?9 <rvva(j>€ia9 twv S<aS€Ka irpog Ta 
TpiaxovTa TCTfjprjrrOai Xiyov^riif. "Eti /li/v koi Tf/v ytjv ei? 

per duodeoim menses duodecadem manifestare. Et ipsos autem 
dies duodecim horarum mensuram habentes, typum non appa- 
reutis 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, quso sunt duodecim, ad xxx custoditam dicunt. Adhuo 
etiam et terram in xii ^climata divisam dicentes, et in unoquoque 

^ 5eira8iyo i^pQr, In our syBtem the reciproci, senuque $emper Jiorit non 

equiiioctialcircle,comprifiiDg36odegrees, cujittque diei aut nocda, avZ loci, 9cd 

and subdivided by 24, gives 15 aatrouo- cequinoctialibus, n. 97. We need not 

mical degrees to each hour. The an- be surprised therefore at the Marcoaian 

cients divided it by 11, and assigned division of the day. 
30 deg. to each double hour. See the * Hippolytus reads tiJs KtvTji, which 

uotes of Grabx and Massuet, who fol- also makes sense. It shouldbe observed 

low Petaviub in £pip/ian. Among the that a contrast is drawn between things 

Romans the length of the hours varied heavenly and invisible, and the objecta 

according to the length of the day ; the of human perception ; hence the transhi- 

only definition of a day in the twelve tion non apparentis, may express, better 

tables waa the rising and setting of the than the present Greek text, the writer'8 

Bun, Plint, If. N. vn. 60; and the meaning. 

period of light was divided into twelve ' ClinuUa, zones parallel with the 

equal portions. Hence the /iora restiva equator, which decrease in breadth as 

of Mabtial, Epigr. Xii. i, and /iihema they approach the Pole aocording to 

of Plautub, Pseud. v. ii. 10. Scipio the increasing length of the longest 

having introduced the clepsydra, Plint day ; each climate marking the dif- 

■ays, Primus aqun divisit /ioras ceque ference of half an hour of day. They 

noctium ac dierum. (ibid.) It is with were named by old geographers, after 

reference to thia loose menBuration of the different latitudes, diaftepoTJs, Bia- 

time, that he says elsewhere of the fficmnis, diaXe^avSplaf, iiafi^tifdrjs, diafi- 

tidea, that they recur parihns intervaQis puifiris. 


orPi^xw ^*^^^^^ KXifiaTa Sijipija-Oai (pao-KOvre^, '/cal Ka6^ cKatTTOv KXlfia o. «2 
''^j!*'*** SvvajJLiv €K tIjov ovpavHv KaTct Kaderov ifiroSe^ofiivfiv^ eoiKOTa ^]^ 
TiKTOvcrav TCKva t^ KaTairefiTovcrrj Tfjv xnroppoiav Svvafuvj ^ 
Tvirov elvai T^y SaySeKaSo^ koi tZv T€Kva>v aur?? <ra(f}€aTaTOV 
Siapc^aiovvTau II^o9 Se tovtoi^ OeXiicravTa (pacri tov Sfifu-- 
ovpyov T?? avw oySoaSo^ to airipavTOVy Ka\ aidvtov^ Kat 
aoptcrTOv, koi a)(povov fiifi^(ra<r6ai^ Kai fAtj Svvti^ivTa to 
fjLovtfiov avT^^y Kai atSiov €KTVTrZ<rai^' Sia to Kapirov \adde ex 
H- aJTOvJ €?j/a« v(rT€p^fiaTO^y e«9 ypovovfy Kai Kaipov^^ api6^ 

f/LOV^ T€ '7ro\v€T€l^ TO OldviOV aVTfj^ KaTaT€6€l(r6aif OlOfJL€VOV 

^€v T(S TrKri^ei t5>v yjpovaov fjLifJL^(ra(r6ai avT^^ to airepavTOv, 
^EvTav6a T€ \€yov(riVy €K(f}vyov(nif avTov t^? aXiy^e/a^, hrriKO- 
\ov6fiK€vai TO yj/€vSo9' Kai Sia tovto KaT(i\v(riv ir^fjpco^evTiov 
tHov ypovoov \a^€iv avTOv to epyov. 

climate unamquamquo virtutem ex eoelis secundum demissio- 
nem suscipientem, et similes generantem filios ei virtuti, quse 
demiserit distillationem, typum esse duodecadis et filiorum ejus 
manifestissimum asseverant. Ad hsec autem volentem aiunt 
Demiurgum superioris Ogdoadis interminabile, et setemum, et 
iufinitum, et intemporale imitari, et cum non potuisset perseve- 
rabile ejus et perpetuum defonnare, ideo quod fructus sit Labis, 
in temporum spatia, et tempora, et numeros multorum annorum 
SBtemitatem ejus deposuisse, existimantem in multitudine tem- 
pomm imitari ejus interminatum. Hic dicunt, cum eJ9ugisset 
eum veritas, subsecutum mendacium : et propter hoc destmo- 
tionem, adimpletis temporibus, accipere ejus opus. 

^ The senBe flows so clearly in the to r^ yiju, Hipfolttub has irar& r^ 

Greek that I am not wiUing to disturb Airhj^JMia» S^tfofuy, i.e. i:araire/iiroi$<r]} 

the text by insertixig those readings dw. Aud sinoe both Greek tezts agree 

from H1PPOLTTU8 that are also indicated in the reading of the latter word, they 

by the translator. The varioe Uctiones are pofwibly more correct than the oopy 

Bupplied by Hippolttub are Ka$* hf followed by the Translator. 
tKoaro» .... dy& /uoy 60vafu» • • • • * hf r^ irXi^^ci r. x* Thua the Plato- 

KoX biioubii[fy\a tIktowfom, The reader nisfs i.irtipla was not absolute infinity, 

will observe that the translator had but indefinite duration. So also Abib- 

icar& Kddeffuf, though jcard ird^rroi^, in TOTLE speaka of infinity as a numerical 

perpendictUum, is preferable ; and that sum, which, however vast, may stiU re- 

{nrod€X' must be understood as referring ceive the addition of more. 


Ked). ia\ Liai. xii. 

r GR. I. XV. 1. 


Queniadmodum ea quce sunt in Lege in suum trans- _J^^^^;2_ 
ferunt Jigmentum. 

I. KAI irepi fiev r?? KTicreoo^ TOiavra XeyopTc^j Kaff 
€Ka(rTfjv ^fiepav iiriyevva cKa<rT09 avrftJj/, /cadw^ SuvaTaiy 
KaivoTcpov. TiXcio^ yap ouSei^ 6 fiii fxeyaXa >\f€V(rfxaTa irap 
avTOi^ KapTro(f>op^(ra9, 'Eic Sc t(ov 'TrpocfyijTtKwv ocra fi^Tafxop^ 
(pai^ovcriv, avayKaiov fitjvvcravTa tov €\€y)(ov avToh €Trdy€tv, 
*0 yap Mo)i/o"?9, (pa^r), apj^ofi^vo^ t^9 KaTa Tffv KTtcriv irpay' 
fiaT€ia9y €v6v9 €v ap-^^fl Ttjv fXfiTipa tZv oXcov iireS^i^^Vy ^tirdv 
Ej/ a^X? iT^otri(r€V 6 Geo? tov ovpavov Ka\ t}jv yfjv. Ticrcrapa 
ovv TavTa ovofida-a^^ Geov, Ka\ apj(ijv, ovpavoVy Ka\ y^v, Ttjv 
M. 87. ^T€TpaKTvv avTwv, ft)? avTOt Xiyov<ri, St€TV7r(a(r€, Kal tov 
aopaTOv oe Ka\ tov airoKpv^pov avT^j^ fitjvvovTa €tTr€tv* 'H ^e 
7? tjv a6paT09 Kot a/caTacricevao-Toy. Trjv S^vTipav TeTpdSa, 
yivvvjfia irpcoTij^ T€TpdSo^f ovToog avTov €tprjKivat QiXovcrtv^ 


1. Et de conditione quidem talia dicentes, quotidie adin- 
venit unusquieque eorum, quemadmodum potest, aliquid novi. 
Perfectus enim nemo, nisi qui maxima mendacia apud eos fruc- 
tificaverit. De propheticis autem qusecunque 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 fmt Deus coelum et terram. Quatuor haec nomi- aen. 1. 1. 
nans, Deum et principium, coelum et terram, quatemationem 
ipsorum, quemadmodum ipsi dicunt, figuravit. Et invisibile 
autem et absconditum ejus manifestantem dicere: Terra autem aen.i. 2. 
erat invisibilis et incomposita. Secundam autem quaternatio- 
nem, progeniem primae xjuaternationis, sic eum dixisse volunt, 

^ rerpaKHnf. SiMON Maqds first vpdrrrfp irv^lav vow koX dXiJ^etoi', oif- 

made oCfpayds and yij synonymous with fovw Kal yrjVf Kal rbv fLh Afi^a &yu>6eif 

wOs and dXt^^eta, aa HlPPQLTTUS sayR : iiripXiveuf koX irpovoeiy rijs ffv^ov, rijif 

rQv 6i j| dwd/Jk€<ay .... jcaXct r^v Si yij» {nrod4x^<r6ai. PhiloB, VI. 13. 


oi^i^xv**!^' ^P^^^^^ ovofidXpvTa Koi (TKOTOf, €v (Tcf^la-tv avToig Kal 
xviii. 1. vooDp^ Kai To €7ri(f>€poiJi€VOV T(p voaTi irv€Vfia. Met7 viv Trj^ 
SeKciSo^ fivPjfJLovevovTa (f>S>9 Xeyeii/, koi ifiipavy Koi vvKTa^ 
<rr€p€a>/uLa re, Kai kcnrepav^ Ka\ o Ka\€iTai irpm^ ^ip^v re koi o. ss. 
ddXacrarav, eri T€ /SoTdvijVy Kal ScKaTta TOirta ^vKov ovTta 
Si Sia tS>v ScKa ovofiaTcov tov^ ScKa Aicova^ fjLefnjvvKcvai. 
I179 o€ oi;ooeicaoo9 oi/Tft)? e^ei/cowcrt^ai ^Trap avT(p ti/j/ ovvafjnv* 
viKiov yap Xeyeiv «rai o'eX^i'j;i', aarTepa^ tc koi Kaipov^, ei/i- 
avTOiJff T€ icai K^Tfi, lyOva^ icai epireTa, ireTeiva Ka) TeTpi" 
iroSa, Qrjpia Te, Arai ^ireTeiva irov Tofy SvoScKaTOV tov 
dvOpwTTOv* 0{/Ta)9 VTTO Tov Trv€vfAaT09 Ttjv TpiaKOVTa rT|Oia- 
KovTaSa'^ Sia Mwi/o-ea)? elprjcrQai SiSd<TKOvcriv. 'AXXa fihv Ka\ 
Tov TrXacTTOv dvOpwTrov /caT eiKova t?? dv(o Svvajme^o^ ?j(eii/ 
€V avTfS Ttjv aTTo T^? /Aiay Trrjy^v [l, Tnjytjg Svvapnvj. *lSpv(rdai 
Se TavTa [Tairnyi/J ei/ to) #raTa tov €yK€(f>ci\ov TOir^p' d(f} Jy 
diroppeiv ^Svvdjxeig T€(rarapa^, KaT eiKOva Ttji dvw TerpdSo^, 

ab}*ssum nominantem et tenebras, in quibus sunt et aqusB, et qui 
ferebatur super aquas Spiritus. Post quam decadis commemo- 
rantem, lumen dicere, et diem, et noctem, et firmamentum, et 
vesperam, ot quod vocatur mane, et aridam, et mare, adhuo 
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, quse 
sit ab uno fonte, virtutem. Constitutam autem eam esse in eo, 

* wyeOfia, The Spirit in this sjstem * Billius proposes to read M irfiyi 

occupies the third place in the second Tovroiif and the necessity is aeU-evi* 

tetrad, and water the last. This again dent. The verbal similarity suggestfl 

waa asserted by Simon, whose words MKcipa tovt&p. The eye of the writer 

are cited by Hippolytus, i^dofi^ 8i . . , waa confused by the preceding irerctvd. 
Bupafus inrdpxovffa iv tJ dTepdtrrtp 5v- ^ Bufidfitis Tiffffapas, That heretics 

pdfji€t, ifrtj ylyoye vpo vdrrtop tG» aluyur, so terribly afflicted with an dvoXlduHns 

a\h"ii iffrl ^ ipBofi^ S^afus, T€pl ^s X^ci toO voijtikov should canoel one of the 

Ktavffrjs, Koi wvevfxa Qeov hrttf^prro senBes \b not Burprising. The Marco- 

iTdvta Tov vZaTos. Pliiloa. vi. 14. sian only foUowed the lead of the moi» 

' wap* aiT^, 8C. Mwi/j-ci. ancient Ophite, who called Eden the 


Ka\ov/JL€va9^ rrjv /jlcv opa<riv, rriv Se aKoijv, Tfjv Se t/o/tj;!' ^JilxvSV 
ocTipprjrrtVf <al Tffv TCTapTtjv yeucriv. Tijv Se ^Oy SoaSa (j>a(r\ xviii.*i, 
/jLfivvea^Qai Sia tov avOpwirou ovtoo^' aKoa^ fiiv Svo e-j^ovTa^ 
fZ. eypvTof\y Ka\ ToaavTa^ opaarei^} ?t« T€ oarcpptja-ei^ Svo, Kai 
SnrXrjv ycva-tv, irtKpov tc Ka\ yXvKcco^, "OXov Se top avOpwirov 
Traa^av Ttiv eiKova t?9 TpiaKOVTaSo^ outw^ e^etv StSaarKovartv 
€V fjL€v Tah X^/^^' ^^^ '^^^ SaKTvXoDV Ttjv ScKaSa /Saa^Toi^eiv* 
iv o\<p Se T(p o^wfiaTt €19 S^KaSvo fiiXtj StatpovjUievcp Tfjv 
SfoScKaSa. Atatpovari Se avTO, Kadairep to t$9 'AXiy^e/ay x. « 2. 
St^p9jTai irap avToh TOt^ ["/. a-wjjia et dele ,J adfiaa-iy irept 
oS TrpoetpfjKafJLev. T^i/ t€ ovv oySoaSa, apptjTOV T€ Ka\ aopaTov 
M. 88. ova-av, €V Toh a-ir\aY)(yot9 Kpv^ofxevrjv voeta-Oat. 

2, "H^tov Se TcaXtv tov fiiyav (jxca^Ttjpa ev Tfj T€TapTrj 
tZv vjfiepHov yey ovevai Sta tov t^? TeTpaSo^ aptOfiov (f>aa-^ 
Koua-i. T^? Te a-Ktjvfj^j t?? vtto Mcoi/creo)? KaTaarKevaaOetavj^j 
al av\ai €k fivcrcrov, Kot vclkivOov, Ka\ Tropcpvpa^j Kat kokkivov Exod.xxvm. 
yey owtatj Ttjv avTfjv irap avTOi^ eTreSet^av eUova, Toi/ t€ 
Tou lepeco^ TroSrjptj, Tea-aapai a-TOtj^eiotg [Z. aTt^otij \td(av 

qui sit in cerebro locus, ex ^quo defluant virtutes quatuor 
secundum imaginem supernae tetradis, quae vocantur, una qui- 
dem visio, altera autem auditus, €ertia odoratus, et quarta 
gustatio. Octonationem autem dicunt signiflcari per hominem 
sic : aures quidem duas habentem, et totidem visus, adhuo 
etiam odorationes duas, et duplicem gustationem, amari et 
dulcis. Totum autem hominem omnem imaginem triacontadis 
sic habere docent: in manibus quidem per digitos decadem 
bajulare : in toto autem corpore, cum in xii niembra dividatur, 
duodecadem. Dividunt autem illud, queraadmodum Veritatis 
apud eos divisum est corpus, de quo prsediximus. Ogdoadem 
autem, et inenarrabilem et invisibilem, in visceribus absconditam 

2. Solem quoque iterum, qui sit magnum luminare, in 
quarta dierum fieri propter quatemationis nuraerum dicunt. Exod.xxvi.i. 
Tabernaculi quoque, quod a Moyse corapositum est, atria de 
bysso, et hyacintlio, et purpura, et coccino facta, eandem apud 
eos ostenderunt imaginem. Sacerdotis quoquc poderem quatuor sxod. xxviii. 

brain, and the four rivers the fcmr Merc. il. MSS. agree in this reading. 
■enses. Hippolytus, PhU. v. 9. Feuard. fint printed qua after the 

^ The Clsbu., Abund., Voss, and Greek. 


GR i^xVI* ''To^wTeXftJi/ K€KO<rfArjfi€UOVf Tfjv T€TpdSa arfjfiaivciv Stopl^ovTai' 
xviu;». 'ffl' « T**'» TO£auTa icc£Tai €v Taig ypa^pai^i €«9 roi/ Tdov 
Tcrrcrdptav Svvdfxeva dyecrdai apiOfioVf Sia t^v T€TpaKTvv 
avTwv (^arri y^yovevai, T^i/ Se oySodSa irdXiv S^iKvvcrOai 
oiATft)?' €v Tfi oySori tS>v ^jUi€pZv Tr^TrXdarOai Xiyowriv tov 
avOptairov. IIotc fikv yap avTov t^ eicTi; ^ovKovTai yeyovivaty 
iroT€ Se t5 oySofjf ei firj tov /acv "^fOiKov ev tj7 CKTtf tS)v 
flfjL€pSiv epovcri Tr€Tr\d<rdaty tov Se (rapKiKov ev t? oySojf o. 84. 

Gf. X. {3. St€<rTa\Tat yap TavTa irap^ avToh. '^Evtot Si dWov Oe^ovcri 
Tov KaT ^iKova Kot 6fioico(rtv Q^ov y^yovoTa ap<r€v6Qvi\vv 
avOpfaTTOVf Kai tovtov ^Jvat tov 7rv€VfiaTtK6v aWov Se tov 
€K T^9 75? TT^aarOcvTa. KaJ tj}v tijs KtfifOTOv Sc oiKOVOfuav 
€v T<p KaTaK\varfjLWy cv ^ 6kt<>d avOptoTTOt St€<r<i6fj(raVi <f>av€pco^ 
TaTa (paa-t Tfjv a-orriiptov 6ySodSa fnjvv€tv. To aiVo Sh Kal 
Tov AafilSy oySoov ovTa tJ y€V€(r€t tSv aS€\(f)wv avTOVy 
a-fjfiatv^tv, ^Et* fiijv Kai Tfjv ir^ptTOfiijv, ^KTarjfi^pov ytvofiivtjv^ 
To 7r€piTfirjfjLa T?y dv<a oySodSo^ Srj\ovv. Kai aTrXSj oo^a 

ordinibus lapidum pretiosorum adomatum, quatemationem signi- 
ficare prsefiniunt. Et si qua omnino talia sunt posita in scrip- 
turis, quse quatuor possunt numerum designare, propter quater> 
nationem ipsoram 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 ha^c apud eos. 
Quidam autem et altemm esse volunt qui secundum imaginem 
et similitudinem Dei factus est homo masculo foemineus, et huno 
esse spiritalem : alterum autem qui ex terra plasmatus sit. Et 

iFetuiflo. 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. Adbuc etiam et circum- 

0en.xTii.i2 cisiouem, quae octavo die fit, circumcisionem superioris ogdoa- 
dis manifestare. Et omnino qusecunque inveniuntur in Scripturis 

^ The MSS. agree in reading /(u^um, ever why it should not refer to numerum. 

which the tranBlator with no more than I^sbuet has foxia, but upon insuffi- 

his usual carelessness of concord, wrote cient grounds. 
for 7C7oir^ai. There ia no reason how- 


evpia-Kerai ev rah ypa^pah^ iirdyea-Bai Svpd/uLeva eh tov q^j^^^I 
apidjxov Tdov oicTa), to /uLva-Trjpiov Trjg oyooado^ CKirAripovv xvin.3. 
Xcyoi/ariv. *AXXa koi rfjv ScKaSa a-fjjJLaivea-Oai Sia twv ScKa 
M.89. eQvZvy Sv ciTfjyyclXaTO 6 Qeog tw ^A^paajuL eig KaTaar^eaiv 
Sovvat, Xeyovar Kot rtjv irepi ^dppav Se oiKOvojuLiav, w? jjlcto. 
fnj ScKa SlScoaiv avTw Trjv eavr fj^ SovXfjv "Ar/ap, Iva e^ 
avT^9 TeKvoiroirjafjTai to airro SrjXovv, KaJ o SovKo^ Se 
^A/3paajJL irejjL^pOeh cirl 'PefieKKav, Ka\ eTrJ tw (ppiaTi SiSov^ 
avrrj \|/'eXX(a •)(pvaS>v SeKa, Ka\ oi aSe\(f)o\ avrrj^ KaTc-^^ovTe^ 
avrrjv eiri ScKa fjfiepav cti t€ *Pofioa/jL H. ^lepofioajuLj 6 tu 
SeKa aKfjirTpa XajJL^dvwv, Ka\ t^? aKrjvrj^ al SeKa avXaiai, Kai 
01 aTVAOi 01 ceKaTrrjy^ei^, Kai oi dcKa vioi iaKiap, eiri Tfjv 
wvrjv Tov aiTOv to irpwTOv eh AlyvTTTOV Tre/uL(f)6evTe9, Kai 
01 SeKa ^AiroaToXot, 0T9 (f>avepovTat juLeTa Tfjv eyepatv o 
Kvpto^, Tov Qco/jLa fjLfj irapovTO^, t^v aopaTOV StervTrovv 
KaT avTOvg SeKdSa. 

3. Trjv SvoSeKdSa Se, irepl ^v Kot to jJLvaTrjptov tov 
iraOovg Tov vaTeptjjuLaTO^ yeyovevat, e^ ov TrdOovg Ta /SXeTro- 
jJLCva KaTcaKevdaOat OiXovatv, eirtafjjjLOD^ Ka\ (f^avepZ^ TravTa^^rj 

obduci posse ad numerum octavum, mysterium ogdoadis 
adimplere dicunt. Sed et decadem significari per decem gentes, 0«« »^ « 
quas promisit Deus Abrahae in possessionem dare, dicunt : et 
Mispositio quse est secundum Saram, quomodo post decem 
annos dat ei ancillam suam Agar, ut ex ea filium faoiat, idem om. xvi. 3 
significare. Et servus autem Abraham missus ad Rebeccam, 
et super puteum dans ei armillas aureorum decem, et fratres ^^***^ 
ejus tenentes eam in dies decem, adhuc etiam Jeroboam, qui ^^"^^IJ^ 
decem sceptra accepit, et tabernaculi decem atria, et columnfR 1',^^*^^^^ 
decem cubitorum, et decem filii Jacob ad emptionem tritici |Jp„ ,,51 3 
prima vice in iEgyptum missi, et decem Apostoli, quibus mani- 
featatur 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 ^^^etxUxV 

^ IHspoaUio. The reading of the the sense requirefl the accuMtiye, which 
Clebm., Abuitd., Vobb, Mebo. II. But Massuet has expressed. 


oR^i^xv.z i^^^<^^^^ Xiyovcrtpf «9 TOV9 SdScKa viov^ rov ^Iqkco/S, i^ wv 
^v^J* icai ScKaSvo (jyvXal, xai ro Xoyeiov to irotKiXTOv SdSeKa 
XtOovf e-j^ov, Kat Tovg * SdSexa KwSwvaf, Kal tovs vtto Mwi/o-ewj 
TcOiirra^ viro to opo^ SwScKa 'hiOov^, ixravTm Se Kot Toi^ O- «*• 
inro ^lijarwj iv ro? TroTajuLCf, Kat aXXov^ eiy to irepav, Kat tov9 
paa-Ta^ovTa^ t^v Ktfiayrov t^? StaOi^Kfjgy koi tov9 vtto 'HXtg 
Tc6ctfJi€V0V9 €v Tfi o\oKavT(i<r€t Tov iJ.6a")(ov, Kai Tov apiQfiov 
Se tHv 'A-ttoot-oXwv ^aJ TrdvTa aVXoJff otra tov ScoScKaTOV 
aptOfiov Staa-co^et, t^v SoDScKaSa avTwv •)(apaKTfjptl^€tv Xcyovcrt. 
Tj}v ^e TOVTCov TrdvTOsv evaxrtv 6vojj.dtofA€Vijv TptaKOVTaSa, Sta 
T^? TptdKOVTa iTfiyjSiiv to J!\fro9 eTrJ NoJe Kt^wovy Kat Sta 
^afJiOVTjX KaTaKXivavTOi tov ^aovX iv Toh ^TptaKOVTa KXfjToig n. 90. 

Exod. zxviiL filios Jacobi ex quibus duodecim quoque tribus, et logion varium 

s odxxw4 d"^^^^^°^ habens lapides, et duodecim tintinnabula, et eos qui 

irso^'^'^'^' ^ Moyse positi sunt sub monte duodecim lapides, similiter autem 

jos.m.12. et eos qui a Jesu in flumine positi sunt, et alteros qui trans 

81. ' positi sunt, et portantes arcam testamenti, et eos qui ab Helia 

positi sunt in holocausto vituli, et numerum quoque Apostolorumy 

et omnia omnino qusecunque duodecim numerum custodiunt, 

duodecadem ipsorum significare volunt. Horum autem unitatem 

oen. yi. 15. omuium, qusB vocatur triacontas, per eam arcam, cujus triginta 

iBeg.ix.82. cubitis altitudo fuit sub Noe, et per Samuelem decUnantem 

^ 9ui€Ka Kd)dwaf. Since the number Marcosian heresy was chiefly Uud in 

of these bella is nowhere mentioned in Qaul, it ia not impoflsible that the num- 

Scripture, and the same account is bers should have been taken Irom one 

given by Justin Habttb, it is most of the many fragmentary Latin trans- 

probable that the information was ob- lations mentioned by S. Jeromb aa 

tained from the oontemporaneous cub- existing in the Latin Church. Other 

tom of the synagogue. In the J>ial, c, scriptural allusions in the sequel are 

Tryph. we read 5w5eKa Kdi^wai i^ij^ai wholly inaccurate ; thus David htd him- 

Tov iroSiipovi Tov dpxiip^ui vapaSedSaSai, self in the field (i Sam. xx. 5) unto the 

Twv i<aS€Ka dvoffT. k. t. X. § 4^. Gomp. third day ; and three only out of the 

6babb's note. thirtp chief men came to David in the 

* LXX. uff€i i^iL-fiKoifTa ipSpQif. caveof AduUam (i Sam.zxiiL 13). In 

The Yulgate corrects thisby the Hebrew, the first case the error probably arose 

Erant enim quasi triffinta viri. Fbonto from the substitution of X for 7, in the 

Duc. reroarks, Hoc notandum est, ut latter from careless omission of the 

hinc coUigamut Irenarum, vtl hcereiicos numeral letter [7] ; diri t&v TpidKorra 

illot aliam Gnecam editionem habuisse, is not more vague than the tezt. We 

in qua ex Uebrceo, ul 1» Vulgaia lege- should remember also that the computa- 

hatwr. Since however the soene of the tion is taken from heretios. 


TrpwTOVy Kai Sia Aa/8fd, ot€ €7rJ TpiaKovra fiiiipai^ eKpv/SeTO VS-h **•?• 
iv Tft> ayp(S, Koi Sta tS>v crvveKreXdovTiov aimS eh to (rir^Xatov xvi^V.' 
(c?. ^lcrpaijX) koi Sta [d. tovto) to /ul^kos ylvecrOat r^y dyia^ 
(rKfivijg TptaKOVTa ttij^j^cov' Kai ct Ttva aWa la-dptOfJLa tovtois 
^ evpla-KOVcri, t^v TptaKOVTaSa avTwv Sta tHov TotovTcov ivt" 
SctKvuvai (ptXeptcrTOvcrtv. 

Ke^. tfi\ 

Quemadmodum incognitum omnihus inducere conantur 


'ANArKAION^7i7<raV»?>' TrpoaOelvai TOVTOt^ Kot ocra irepl 
Tov HpoirdTOpog avTSov, o? ayvcaa-TO^ ^v toi9 Tracri irpo T^g 
Tov ^pta-TOV Trapova-la^y eKXeyovTe^ ck toov ypaij^cov TrelOetv 
iTTtyeipova-tv, 1v eTTtSel^coa-t tov Kvpiov tjjuLwv dWov KaTayyiX" 
\ovTa HaTipa irapa tov TrotrfTfjv TOvSe tov iravTO^' oi/, KaOoD^ 
irpoifpafJiev, aa-efiovvTe^, va-TepfifxaTO^ rapTTov etvat Xiyova^i, 
Tor yovv Trpo(f)^Tijv 'Hcraiav «VoWa* ^la-parjX Si fie ovk 
eyvoDy Ka\ 6 Xao'9 /jl€ ov a-vv^Ke, t^v tov aopaTOV HvdoO 
dyvwriav etpfjKivat fXcQap/Jidl^ova-t, KaJ Std 'Qo-iyc to etprjfiivov 

Saul, qui triginta diebus abscondebatur in agro, et per ^os 1 g|j»^ xx-^«- 

qui cum eo intraverunt in speluncam, et propter id quod longi- f^^^^^j^j^ilj- 
tudo fuerit sancti tabemaculi triginta cubitorum. Et quascun- 
que alia fequalia numeris his Mnveniuntur, triacontadem ipsorum ^ 
per hujusmodi ostendunt asseverationes. 


Nbcessarium autem duxi addere iis, et quanta de Propatore 
ipsorum, qui incognitus erat omnibus ante adventum Christi, 
eligentes de Scripturis suadere contendunt, ut ostendant Domi- 
num nostrum alterum annunciare Patrem pneter fabricatorem 
hujus universitatis : quem (sicut prsediximus) impie blasphe- 
mantes, Labis fructum esse dicunt. Prophetam igitur Esaiam 
dicentem; Israel me autem non cogno^it^ et populus me fk>niMi.L3. 
intellexity invisibilis Bythi ignorantiam dixisse coaptant. Et in 

^ It would seem that eifplffKom-es was ({fpUrKwrai by the translator, and €{fpl- 
written a primd manUf but waii read eKovai by the transcriber. 

13. Vtdenot 


Exod. xxtL 


m^ixvl' ^^^^ ecrriv iv avTot^ aXfjdetay ovSe iirtyvtaa-ig Gcov, etg to 
1. avTO a-uvTetveiv pial^ovTai. Aa/, kJvk ear-tv o a-vvtwvy rj ckI^titwv 
Tov Qeov* irdvTe^ i^eKXtvav, a/ia n^^etiidviaravy eiri t?9 tov 
^vQov ayvcoaia^ TaTTOvart. Kai to Sta Moji/Veft)? ^e elprifiievov* g. ae. 
OvSei^ o^^^eTat tov Qeov^ Ka\ ^fjo^crai, eh CKetvov ej(e«i/ 
wetOovari t^v ava(f)opav. Toi/ /uLev yap irotfpr^v eTTty^evSoiJLCvot 
inro tS>v irpotbviTOdv ecopaa^Oat Xeyovai' to Se^ ovSe)^ oy^cTai m. 91. 
tov OcoVy Kot ^fjererai, 'Trepl tov aopaTOv fieyiOov^ Ka\ 
ay vwaTOv TOt^ Traatv, etprja^Qat OeXovat, Kal oTt fJLev irept 
Tov aopaTOv iraTpo^ Kat iroiriTOv twv oXcov eipriTai to, 
ovSei^ o^^^rCTat tov Qeovy iraa-tv fifuv (pavepov ea^Ttv OTt 
Se ovSe Trep) tov iirl f?. vtto] tovtcov irapeirtvoovfiivov Bu^oi/, 
aXXa irep^ tov AtjfjLtovpyoVf koI avTo^ ioTtv 6 aopaTO^ 0eo9, 
Set^Oj^a-eTat tov \6yov TrpotovTO^. Kal tov AavtrjX Se to 
avTO TovTo a-fjfiatvetv, iv T(p iTrepcoTav tov ayycXov Ta? 
iTTtXvact^ Twv irapa/SoXtov, ft)9 fih etSoTa. 'AXXa Kot tov 
ayyeXov airoKpvTTTOfievov air avTOv to fieya fxva-T^ptov tov 
Bu0oi7, etiretv avTw* ^ATroTpe-^^e AavuiX' ovTot yap 01 Xoyot 
ifnr€(f>payfjL€vot etcrlv, 'ecoy ot orvvtivTc^ avvtZat, Kat ot XevKOt 

o«a»^i- Osee quod dictum est : Non est in m veritas, neque a^nitio Dei, 

i2*M 1"» "v ^° ^^^ idem tendere conantur. Et, Non est iiUelligens aut re- 

^* quirens Deum : Omnes declinaTerunt^ simul inutUes facti «m<, in 

Bythi ignorantia apponunt. Et per Moysen autem dictum; 

Exod.xxxUi. Nemo videbit Deum^ et vivet; in illum habere suadent relationem. 

Kt fabricatorem quidem a prophetis visum dicunt : illud autem 

quod scriptum est, Nemo mdebit Deum et mvet, de invisibili 

magnitudine et incognita omnibus dictum volunt. Et quoniam 

quidem de invisibili Patre factore omnium dictum est, Nemo 

videbit Deum, omnibus nobis manifestum est : quoniam autem 

non de hoc qui ab iis adinventus est Bythus, sed de Demiurgo, 

et ipse est invisibilis Deus, ostenditur procedente sermone. Et 

Danielem autem hoc idem significare, in eo quod int«rro« 

gat angelum absolutiones parabolarum, quasi non scientem. 

Sed et angelum abscondentem ab eo magnum mysterium Bythi, 

Dui.xiL9,io. dicere ei: Recurre Daniel: hi enim sermones obstructi eunt, 

1 These words are not found in Hcbrew hu ^i^^T)\ •1*1*1^^*, E. V., 
any Greek ▼eraion of Scriptare. Tbe ihall be purijied and made white. For 


XeuKavdSxrr Koi airovg etvai tov^ XevKov^ koi eiJermein-aff wjI;»*»»;!- 

OB. I. XTI. 

aixovai. MA8a.L«. 

Quihus ex Scripturis testimoniis utuntur, 

I, nPOS ^€ TOVTOi^ a/AvOrjTOP TrXrjOo^ aTTOKpvfjxov Koi 
v66(av ypa(^S>v^ ay avTOi cTrXaaaVy 7rap€i<r(f>€povariv cig /cara- 
TrXfj^iv tS>v avo^TWVf Kai ra r^? aXffO^w M €Tri(rTafjL€vwv 
ypafJLfiaTa. Tlpo^rTrapaXafJLPavovcri Se e^V tovto KaK€ivo to 
p<jiStovpyrjfiaf 'ft)ff Tov Kvplov to, Sia ^flNT. vaiSo^ ovto^ 
Koi fjLavOdvovTog to aX^a/S^TOi' J tov SiSaarKaXov avT<fi (f>ii(rav'-' 
TOSi Kadm €009 €<rTiVf €iVe a\(pay air OKplvacrOai to a\(f>a. 

quoadusqm intelkctores intelligant, et albi inatbentur: et seipsos 
esse albos et intellectores gloriantur. 


1. SuPER hsec autem inenarrabilem multitudinem apocry- 
phorum et perperum scripturarum, quas ipsi finxerunt, afferunt 
ad stuporem insensatorum, et quae sunt veritatis non scientium 
literas. Assumunt autem in Jioc et illam falsationem, quasi 
Dominus cum puer esset, et disceret literas, oum dixisset 
magister ejus, quemadmodum in consuetudine est, Dio A, 

the fonner of these two words the he- Aleph ; ei juwU ei moffitter Beth dicere, 
retic either read - > i > ^ 7] in the «** ««^"^ Dominua Jeius, Dic miht 

Syriac or ^m^^ m theHebrew. The ^«^ ^^ '^ ^^P^' "" ^«"^ **'^* ^^ 

proHUfUiaoo. The same story is told 
variaUeliciB not noticed ebewhero, and j^ ^g^^^ ^^^ .^ ^^^ j^^ ^^^p^j ^^ 

the oorruption appeuiB wilfuL S. Thom«8, c. 6. The Saviour g»y. to 

i This i« « very &yourite myth in ^^ ^^y^ Zacchsus, 2» ri dX^ M 

the .pooryphal writing» of the ewly ^jg^ ,„4 ^^^ ^^ ^^„ ,,, g^^ 

•?"•, ^t ""V^, f ^""'T'' ,T ^^"" ■■ "rT.«/Hri, ,p«r.r, «J oOa,. 
ciosely with the false ffospel of the •/• > & «x . \ i . 

innncy of our Lord now existinff m i -» o'* a • ♦ 

•^ ^ fi«y ire/rt tou pifra. Again, c. 14, etir* 

Arabic : <jll JJi jjH Jj ^ JS5 ^^ *^* * li?<roOf • Ei An-ws MdcrjtoXof 

'^ et, JCcU e/ ot9af xaXcjf r& ypdfifiara, eM 

4$ Jii vj:^JD Ji AaA^] <d Jii ^ '^^^ *^^ ^" ««Ji^a/uv, «d^ci <roi ^/k^ 
« . c/- r ^^ tV TO0 /3^a* 7n.KfM.v0cU hk 6 BtSdffKa- 

J! - -1 J .15 ^ ^ 4-jJl ^^«•^•'^- thilo, cwaiii)oc.i\r.r.i. 

r C-^ LT *^ t.r**:i . ^ 1 The Greek text is defective, and 

CU-W JJl JJUU«>.. tJlJl ^ thewoPdsinbracketsareofferedforthe 

" * ^^ m m j reader^s consideration, only it should be 

dtxit ei, Ewmtia Aleph, H reipondU, stated that ^AX^d/Si^op^ is considered to 

VOL. 1. 12 


"k i^vif' ^**^'" re To firjra roS SiSaa-KaXov KeXeua-avroi elireiv, axo- 
1. Kpivaauai tov ]\vpiov' (rv fioi irporepov eiire ti etm ro oKipaj o. 87. 
Ka\ TOTC (TOi €pS> t/ €(TTi To fi^Ttt. KaJ TOVTO e^fjyovvTai^ 
0)9 auTOv fiovov To ayvcocTTOV iincTafiivovy o icj^avepwcrev ev is.92. 
T<p TXTKdd Tov a\(f>a, 

2. "Evia Sc Ka\ tZv ev rw EvayyeXttp Kcifxevwv «V 
TOVTOv Tov -xapaKTtjpa jUieOapjuLo^ova-iv wy Tfjv irpo^ t^v 
jjLPjTepa avTOv SooSeKaeTOv^ 0VT09 airoKpimv ^Ovk olSaTC ori 
iv T019 Tov TlaTpo^ juiov Sei juie eivai ; ^Ov ovk tjSeia^avy (paalf 
vaTepa KaTiiyyeXXev avToh' koi Sta tovto eKTrejuiy^ai Toiy 
fAaOfjTag eig Tag SdSeKa (f>vXa^, Kfjpvcra-ovTa^ tov ayvtdoirov 
avTOt^ Oeov, KaJ t<S eiirovTi avTw, AiSaa-KoXe ayaOe^ tov 
aXfjOco^ ayaQov Qeov wfioXoyfjKevai etirovTay T/ [xe Xeyei^ 
ayaOoVf eh ea-Tlv ayaOo^y ^o TlaTijp ev Tot^ ovpavoh. Ovpa- 

responderit A. Rursum cum magister jussisset dicere B, res- 
pondisse Dominum : Tu prior dic mihi quid est A, et tunc ego 
dicam tibi quid est B. Et hoc exponunt, quasi ipse solus 
incognitum scierit, quod manifestavit in typum [/. typo] A. 

2. Quaddam autem eorum qute in Evangelio posita sunt, in 

hunc characterem transfigurant'. Sicut illud quod ad matrem 

Luc. H. 49. suam, duodecim annorum existens, respondit dicens : Nan mtia 

quoniatn in his quwPatris mei swnt oportet me essef Hunc quem 

non sciebant, dicunt, Patrem annunciabat eis : et propter hoc 

emisisse discipulos in duodecim tribus, annunciantes ignotum 

Mattxix. 16 eis Deum. Et ei qui dixisset illi ; Magister lone^ eum, qui vere 

Marc. x. 17 bouus csset Dcus, confessum esse respondentem : Quid me dicis 

Luc.xviii.i8 lofif^p^p ^ui^ ^i bonuSi Pater in cobHs. Coelos autem nunc 

hftye been abbrevi&ted as rb AB, ren- And in the Dialoff. Ofihodoan c. Anom. 

dered by the tranBlator aa liUrat; the the erroneous quotation is corrected, 

words, TA AIA, plainly repreient the Non diciturf nemo bonui ni*i unus 

rudera of vcud6t. Pater ; ted, nemo honns nisi unus 


X M ^ ever, were ao read by the aboriginal 

Ophitea KcU xcpl ro&rov (roO vv, ec.) 

■ Three of the ETangeliBts agree in XAex^a* rb inrb rov Sarr%)j Xeydfupo^, 

the reading el /a^ ett 6 Oe6t, and the Tl fu \iyeis d^a^^r ; eU iorbf dyaObt 6 

context raiher implies the preeenoe of Tarijp fMv h h rois olpopoit, 6 d^orcXet 

6 Qe6t, Efiphanius accuses Maroion rbv -p^u» «.r.X. Hippol. PhUoe, v. 7. 

of having interpolated the word irari^^, The text is quoted in both forms by 

H<xr, XLii., TpoarierjKe iKeu^ot, 6 TaHjp, the Catholic fathers, hence the varia- 


V0V9 Se pvv Tovs Aicova^ eip^crOaL Xeyova^i. Kai Sia to fxii yS *;*"'j?- 
airoKpiOfjvai Toig eiirovcriv avTtpy ''Ei^ Troltf, Svva/uLet Toi?ro **^^* "* 
iroteig; aWa r? avTeirepwfitTei airop/jorat airrow, to appfi-' 
Tov Tov iraTpo^y ev tw ^adjtce /a^] eiTreiv^ SeSei^evat avTov 
i^^yovvTai, 'AXXa Kai cvtS etpffKevaiy *IIoXXd/c£9 eireOv/Mfja^a 
aKOV(rat eva tZv \6ywv TovTCovy Kat ovk eaypv tov epovvTO^ 
efKJHxtvovTo^ (pacrt Setv [Z. elvat'^ Sta tov evo^ tov aXi;d£ff 
eva Qeovy ov ovk eyvwKeta-av, "ETt ev TCp vpoa^a-j^ovTa avTOv 
T^ 'lepovaaXfjfi SaKpvcrat eir avTtjVy koi etTretv ^Et eyviA^ 
Ka\ av afjfiepov tcl irpbg etp^vfjVy eKpv^ff Se fsuppL airo^l 
a^ov Sta Tov eKpvfifj pfjfiaTo^y to airoKpv^ov tov Bi;0oc7 
SeSfiKmKevat, KaJ TraXtv «Vorra* Acirre irpo^ fie nravTe^ 
ot KOTTtiovTe^ Koi ire^opTta-fievoty Kdyoo avairavarco vfiag- Ka\ 
fiaOeTe air' ifMoVy tov t^j aXfjOeia^ ^iraTepa KaTfjyyeXKevat, 
*0 yap ovK ^Seta^aVy (pfja^ty tovto avToh virea^yeTo StSa^etv . . . 
M.93. [adj. ^AiroSet^tv^ Se Tfjv [l.Twvl ai/WTaTft), Koi otovet KopwvtSa 

Monas dictos dicunt. Et propter hoc non respondisse eis, qui 

ei dixerunt, In qua virtute hocfacis? sed e contrario interroga- Matt xxi.« 

tione sua constemasse eos, inenarrabile Patris, in eo quod non JJjj^ »'■ ^ 

dixerit, [d. non] ostendisse eum interpretantur. Sed et in eo i^."' * 

quod dixerit : Scepim coneupivi audire unum ex sermonibus istisy et 

non habui qui diceret mihi, manifestantis dicunt esse per hoc cinum, 

eum qui sit vere unus Deus, quem non cognoverint. Adhuc in 

eo quod appropinquans ad Hierusalem ploraverit super eam, et 

dixerit : Si cognomssee et tu hodie quw iunt ad paernn, dbecondita Ltte.xix.4s. 

autem mmt a te, per eum sermonem qui est absconditus, apoory- 

phon Bythi manifestasse. Et iterum dicentem, Venite ad mtfMjtt.xi«et 

omnes qui laboratis et onerati estis, ^discite a me, veritatis Patrem 

annunciasse. Quod enim nesciebant, inquiunt, hoc eis promisit 

se docturum. Ostensionem autem superiorum, et velut finem 

tion may be assigned to careleesness. to yerbal accuracy. As it stands, it 

^ Gb. hf Tolq, i^owrlqi, Syr. ]jL*|jD agrees neither with the MSS., the an- 

A\n ^ the word ^\n ^ meaning cient yersions, nor with other quota- 

avihority, as in the E.V. *»oo» ^^ ^^^ ««°« ^^^' 

» WordB taken from eome apocry- * Th^ Supreme Power waa caUed 

phal writing. * '"^* dXiy^f /oj xanfip, Xii. § 2, and again 

» Thia scriptural text having only »* ^^ «lose of the present eection. 

been introduced on aocount of the word ^ The translator omits the words 

iicp6^il, is not quoted with any regard KJ^yw iifawa^u vpJat. 



o'2.'i*'xTiL' '^^^ viro0i<r€(&9 avrZv (jyipova-t TaCra' ^E^ofioXoy^crofiai &oi 
MA8& I. XX. ^J^^gp Kvpie Tcov ovpavwv KOLi T?? y??, OTi aiciKpvy^a^ airo o. » 
a^oipZv Ka\ awerS^Vj kcu air&caKv^ai avTa wptloi^* 'oi/o, o 
nraTtip fiov^ oti efiTrpocrOev <rov evSoKia Td, fJioi^ eyevcTO. Ilainra 
fAOi irapeSoOti iiro tov TlaTpoi fiov Ka\ ovSei^ eyvw tov 
JlaTipaj ei fxii 6 Y/oy, /coJ toi^ Yiov, ei fxij 6 HaThpy ical £ 
av o Ylb^ axoiraXi^rjy. 'Ev tovtoi9 Stapp^Stjv (pacri SeSei-xi-^ 
vai avTOVj i>9 tov ^vir* avTcov Trape^evptifiivov iraTipa aX^- 
Oela^ TTpo t59 irapova-ia^ ovtov fitjSevb^ irwTroTe iyvwKOTog* 
Kai KaTaa-Keva^eiv OiXovcriVy iy tov iroifiTOv Kal KTtar-ov ael 
iirb iravTWV iyvwa-fiivov* koi TavTa tov J^vpiov eipfjKivcu irept 
ToS ayvwTTOv toU iraa-t UaTpbiy iv avTol KaTayyiWova-t. 

Ke^. tS\ 

De redemptione sw(x quavJla dicunt et faciunt : quot 
modi sunt apud eos redhibitionis : queifnadmodum 
imhuunt eos, qui sibi credunt, et quihus sermonibus 

I. THN Se Tfj^ airoXvTpooarem avTot^ [Z, aiJrwvJ irapa» 
Socrtv avfifiififiKev aopaTOv eTvat Kot aKaTaXtjirrov* aTe t&v 

VM.x\u. reguliB BU8B afferunt hseo : ConfiUor tHn PaUr Domine ierrw et 
"^ ' eoBlorun^ quoniam ahieondisti $a a sapientibus et prudentibua, et 
rewlasti ea parwdie. Ita Pater meus^ quoniam in conspectu tuo 
plaeitum /aetum e$t. Omnia mihi tradita sunt a Patre : et nemo 
eoffnovit Patrem niei FiKue, et Filium nisi Pater, et cuicunque 
FUiue revelaverit. In hiB enim manifestissime (aiunt) ostendisse 

eum, quod ante adventum ejus nemo manifeste cognoverit 

Patrem veritatis: et aptare volunt, quod quasi fabricator et 
conditor Bomper ab omnibus cognitus sit: et hsec Dominum 
dixiflae de incognito omnibus Patre, quem ipsi annunciant. 


1. RsDiBMPTioNiB autcm ipBorum traditionem evenit invisi- 
bilem esse et incomprehensibilem: videlicet cum sit incompre- 

^ oM. This word is the SyriAc ez- Midrash Eeha, § i. 
pnssion of Badden joy, m o^ would ' ^' a^Q», SnzBBir'B reading; the 

be of grief. ^^ pijf^ s^ nntM^ ^Vnh %W L^tin omite » few words. 


aKpanirtau Koi aopaTWv ixfrrepa virapj(ovarap» Kac Sia toSto o2i'iwi£i* 
aa-TaTOP od<rav, ovx aVXwy ovSe eyi \6y<p aTrayyeiXai e<m* ^^^-^^ 
Aa To %v [?. ei/a] cKatrTov avTcov, Kada>9 avToi fiovKovTatf ' 
irapaStoovai avTiiv. "Oa-oi yap eicri TavTfi^ rSf yvifwi^ 
fiv<rTay(ayo\f Toa-avTai aTroXvTpda-ei^* KaJ oti juiev eig i^ap-' 
vfja-iv Tov PaiTTia^fiaTo^ r?? el^ Qeov ^ avayevvria-ew^, Ka\ 
iraa-fj^ TfJ9 Triar-ew^ aTToOea-iv virofiefiXrjTai to etSo^ tov 
^jrovToj virb tov ^aTava^ eXiy^fovTeg avTOv^ aTrayyeXov/xev 
ev T(S irpoa-fiKOVTi TOirip, Aeyova-i Se avT^v avayKaiav etvai 
M.94. Toh Trjv TeXeiav yvZa-iv eiXtjcpoa-iv^ tva «V Tfjv virep iravTa 

hensibilium et invisibilium mater. Et propter hoc cum slt in- 
stabilis, non simpliciter, neque uno sermone referendum est: 
quoniam unusquisque illorum, quemadmodum ipsi volunt, tradunt 
eam. Quanti enim sunt hujusmodi sententiee mystici antistites, 
tot sunt et redemptiones. Et quia ad negationem baptismatis 
ejus quse est in Deum regenerationis, et universae fidei destruc- 
tionem, 'remissa [/. destitutionem, submissa] est species ha&c a 
Satana, arguentes eos referemus aptiori loco. Dicunt autem 
eam necessariam esse iis qui perfectam agnitionem acoeperunt, 

^ iBBNiBUB ev^idently knew no dia- koI fierix^v rijs i»worffrov i^ovfflat' 

tinction between baptiamal regenention oTf koI ficrh, rb pdxrtfffia trepw diray- 

and the i.To\irpiains rov JLpurrov «rareX- yiXKo^eu, 6 KaXowruf i.T<iK6TpwTiw, koX 

Ohvrot. The severe view of the irre- ip ro&rtp ia^arrpi^orrtt KOKwt rods a&rois 

misaibility of sin committed afler bap- TapaiUmvras it^ ikvLU rijs diroXi/r/xii- 

tisra, which waa caused by Gnoetic o-eciif, duKa/i^ovf [/. l, olofii^ovt] fterd rb 

profligacy, was also a divergenoe from d!ira{ /9airrt<r^^af irdXiy ri^xetf' d^o-ewf . 

Catholic truth ; the Novatianist schism «r.r.X. Hiff. PhU, vi. 41. Like those 

was the correlative of Gnostic immo- who in modem times deny baptiBmal 

rality. Hipfolttob has been accused regeneration, the MaroosianB called tho 

of having struck the first note of dis- sacrament }//vxik6v, and their post-bap- 

cord, being hurried away by his horror tiflmal regeiieration TrvtvfjuoLriKhp. 
of heretical dffurla, For what could be ' It seems doubtful whether dettitit- 

more detestable than the assertion of tionem is not the true reading, for 

SlMON Maous ? pLTi^iy €tvai oX-rw» dUrit Eeabmus and Gallandiub have, on 

€l Tpd^et rit Kax&t, o^ ydp i<m 4>j^€i MS. authority, restiUUionem ; or dTtit- 

KOKbt, dXXd 6ia€t. HiFFOL. PkU, VI. Xeuzy perhaps may be indicated in the 

19. Or of the Carpocratians ? Sola Greek. The next word, remUta, may 

enim humana opinione negotia bona et have been nAmiesa; inrofidXKety being, 

mala dicunt. Iben. i. xxiv. Hence, to itUrtxitice, in a bad Bense ; and eub- 

he says : e^ir^Xovf fiiy elyat 6t9d^at (sc. miUere is the same ; e.g. 
6 MdpKOf,) Tpbt rb dfiaprdvety, dKOfdi^ Monstrumve eummisere Colchi 

rovf Si, itd t6 elrai rijt TcXe/af ^vpdfietat Mi^us. — ^HOB. Od, lY. 4. 


OR LxJiiu! ^*^"^^'*' ^^^^ avayeyevvfifJLevou "AkXa^ yap aSvvarov ci^rofOWL 
MA8& Lxxi. .,rXf/|0«/iaTO9 eia-eXOeiV e^n-eiStf aurf/ eariv j} €«V to jSaOo^ 
^suppL Tou fivdovj KaTayovora avrov^. To fiev yap ^ax- 
TKrfxa Tov (fxuvojuLevov 'I^crov, a^fyea-ecD^ djuiapTiZvy t^I' Se 
airoXvTpwriv tov ev avTW ^pia^ov KaTeXOovTOSy eh TeXeiwa^iv 
Koi *T0 /x€V ylrvj^iKov^ Tfiv Se irvevfiaTiK^v etvai v(f}iaTavTau 
KaJ TO fiev fiaTma-fxa viro ^lwavvov KaTtjyyiXOai «V fiera^ 
voiavj Tffv Se airoXvTpwa^iv viro fZ. tov iv avT^ Xpia^ovj 
'If/(ro5 K€KOfU(rQai eij TcXelwcriv. Kat tovt elvai irepi o5 
Xiyer *Kai aWo jSaiTTKrfAa e^w jSaimGrdfjvaty JcaJ Traw 
hreiyofiai eh avTO. 'AXXa koi TOtg vloi^ ZefieSatov^ T^y 
fi*ITp09 avTwv atT0Vfi€v»i9 To KaOia-at avTov^ €k Se^twv Koi 
aptoTepStv fier avTOv eiV t^i/ fiaa-tXetav, TavTfiv irpoa-Oetvai 
Tijv aTToXvTpcoa-iv Tov J^vptov XeyovatVy eiirovTa' AvvaaOe t6 
fiairrta-fia /SaTTTtaO^vatf o eyu) fiiXXw /SaTrTt^eaOat ; Kat tov 

ut in eam qusB eat super omQia. virtus, sint regenerati. Aliter 
enim nobis impossibile esse intra Pleroma introire, quoniam hseo 
est quse in profundum Bythi deducit seeundum eos. Et bap- 
tisma quidem apparentis Jesu in remissionem esse peccatorum, 
redemptionem autem esse ejus qui in eo descenderit 'spiritus 
ad perfectionem : et illud quidem animale, illam autem spiri- 
talem esse repromittunt. Et baptisma quidem a Joanne an- 
nunciatum in poenitentiam, redemptionem autem ejus qui in eo 
est Christi, positam esse ad perfectionem : et hoc esse de quo 

Luc. xiL 50. dicit : AUud haptisma haleo baptizari, et valde propero ad Ulud. 
Sed et filiis Zebedeei, matre ipsorum postulante, ut sedere faceret 
eos a dextris et a sinistris cum eo in regno, hanc apposuisse re- 

Mare.x.3a domptionem Dominum dicunt, dicentem: Potestis baptismum 

^ rb /Aiy\f/vxuc6v, S. Irbnaus, taking plK hrctyofuu, cf. Ps. Ixviii. 32. The 

the highest view of the grace of baptism, Hebrew student will remember that the 

mentions, only to condemn, the notion Hebrew 7 is interchangeable with the 

that Christian baptism was nothing Chaldaic or Syriac 1 . 

more than the baptism of John for re- > The correct reading seems to be 9pi' 

pentance. rUus (MSS. Glebm., pASS.,yoB8)ari8ing 

' Agaiuj the reader may be reminded poasibly firom the Greek Xpurrov xrei^ 

thatthetextsarewrittendown aa bythe fiaros: in the Gnoetic syBtems it waa 

pen of the heretic. There would seem, Christ, the fft^jVyof of the Holy Spirit, 

however, to be a confiision between the i. § 4, that descended upon Jesus at 

Syriac ^ , ^ arctor, and the Hebrew baptism and conferred upon him mirap 

^5 culous powers. 



UavXov ptirZ^ (paa-Kova-i rrjv iv ^pta-TiS ^lfja^ov avoXurpwa-iv Q^^i\^y^2 
TToWaKi^ /JL€juLtjwK€var Koi eivai Tavrijv t^v vtt avTcov iroiKi- 
Xa)9 Koi aa-vfKJxivw^ irapaSiSojJLevrjv. 

2, Oi JJL€V yap avTcov vvfi^S>va KaTaaK€Vwl^ov(riy Ka\ 

M. 96. fxva^Taywylav eTriT^Xovai /ier ^ eirippiia^^cov tivwv Toh t€\€iov^ 
fX€V0i9y Ka\ irv€VfJLaTiKOV yafiov (fyaa^Kova-iv ctvai to vir* airrwv 
yivofievovy KaTa Tfjv ofiotoTf/Ta tS>v avco crv^vytZv. O/ Se 
ayova^iv €(f> vSwp, Ka\ fiaTrrl^ovT^g oJ/to)? eirtXeyova^iv EiV 

G. 90. ovofia ayvwa-Tov HaTpo^ tS>v oXwi/, €<V 'AXjJflemv firjTcpa 
iravTcov, €t9 tov KaTcKOovTa eiV 'Iiycro?!/, *e«9 cvwa-tv KOt aTro^ 
\vTpw(Ttv KOLi KOivcovtav Tcov Svvafi€cov. "AXXo* -^e 'E^paiKa 
Ttva ovofiaTa €Trt\€yov(rty irpo^ to fiaWov icaraTrXiJ^acrSai 
Tov^ T€\€tovfJL€VOV9y OVTC09 ' Ba<re/ia ^(afioa-a-h fiaatavopa 

baptizariy quod ego habeo baptizari? Et Paulum manifeste 
dicunt eam, quse sit in Christo Jesu, redemptionem saBpissime 
ostendisse : et esse hanc eam quad ab ipsis varie et inconsonanter 

2. Quidam enim ex ipsis sponsale cubiculum quoddam 
adaptant, et quasi mysticum conficiunt cum quibusdam profanis 
dictionibus iis qui sacrantur, et spiritales nuptias dicunt esse id 
quod ab ipsis fit, secundum simih'tudinem supemarum conjugar 
tionum. Alii autem adducunt ad aquam, et baptizantes ita 
dicunt: ^ln nomen in(x>gniti Patris omnium, in veritate\rny 
matrem omnium^ in descendentem ^[in^ Jemm ad unitionem ^[et 
redemptioneml et communionem virtutum. Alii autem et Hebraica 
nomina superfantur, ut stupori sint, vel deterreant eos qui 
sacrantur, sic: Basyma cacabasa eanaa irraumista diarbada 

^ So HiPPOLTTUB says, \4yown ydp ]^oJ ( > VnA ^Vn pQJQ (j2| 

dxoX&rpiacuf \ap6in-i, 6 <ftdaKovffi i^eiTeuf ' 

€.5k6\wi fiii dOyaadat, tl fiif rtj efty iJirep- ^n nomine Sophice Pairis, et Lucis, quas 

d6Kifios K.r.X. PkUoB. vi. 41, vocalaestSpiritiuSanctitati8,inIUd€mp- 

> With the exception of eZs ^*<>«^» angelicam. The corresponding 

Swdfiewv, the commencement of § a as Greek words may have been, Baaeftd, 

far » the word reXetou/iA^oi/j ia found '^Xaf^O "A^a oi>4 yovpa fiurrdfua 'PoCa 

also in EuSKBius, ff.E. iv. 1 1. 5aKoi55<ra paipo6pKap /ieXdx^ct. For Kovff- 

' The foUowing Syriac words are ob- rd I read with Gb., Kovdad, ]/n V »> 

tainedpartly from the Greek, paiily from animalium, [cf. Lat.] would scarcely 

the translation: \ ^So*^ «^ > ^ ^ *^ make sense; and fi is substituted for 




oRLkViTi.2: ^'^"^'" pouaSa Kova-ra fiafiotpop KaXaxOet. Tovrwv f 
fl kpfifivela ifrri TOiavrtj' 'Yirip iraorav Svvajmiv tov iraTpo^ 
iiriKaXovfiai (pZ^ ovojuLa^ofAevov^ koi irvevfia ayadov, koi ^»^' 
OTi iv (Tw/JLaTi ifiaa-iXewra^. '^AWoi Sc iraXtv Ttjv XvTpwariv 
iirt\iyov(riv ovtwv To ovofia to aTCOKeKpvfifxivov airo iraa-fi^ 
deoTfjTOfy Ka\ KvpioTfiTO^y Ka\ oKfiQela^y o iveova-aTO I^eroi/j 
o Na^api;i/09 iv Tat^ l^coatg tov (fxoTO^ tov ^pttrTOVy XptoTOv 
^(Sin-oy Sta HvevfiaTO^ dylov €19 XvTpooa-tv ayyeXtK^v. * Ovofia 

T?^ a7roKaTa<rTa<r€(09' ^eaa-ta ovc^apky vafiefn^atfiav (^ 9U 


ea^ta ba/obor camdanthi. Horum autem iQterpretatio est 
talis : JIoc quod est super omnem virtutem Patris invoeo, quod 
vocatur lumen, et spiritus, et vita, quoniam in eorpore regnasti. 
Alii autem rursus redemptionem profantur sic: Nomen quod 
absconditum eet ab universa deitcUe, et dominatione^ et veritate, 
quod induit Jestis Nazarenus in zonis luminisy Chrietm Dominue 
viventie per Spiritum sanctum in redemptionem angelicam No- 
men quod est restaurationis : Mema ufar magno in seenchaldia 

9 in fwrraSla, The penultiinate word 
alflo w little else than a transposition of 
the syllables as given in Nicetas, 
Th. Or(h. P. pa<f>oy6p. Thus the last 
two words agree with the close of the next 
formnla. But A«^\Vn <^ "jj . . g\<^ 

fia^oybp KdJi /leXaxSei, ezpresses oetter 
the interpretation. Such passages are 
more open to comiption than others ; 
and it is more likely that the ignorance 
of transcribers should have altered bar- 
barouB expressions that they did not 
understand, than that Iben^us, himself 
of Oriental extraction, should haye set 
down a cento of unintelligible words in 
Hebrew or Syriac. The interpretations 
may be referred to some other hand. 

* The omissions of the Clxbh. MS. 

^ In offering a solution of the Svofia 
Tijs diroKaracrrdirewf I premise that the 
Syriac words correspond with the second 
of the two passages interpreted into 
Greek, the Syriac of the first having been 
loat; that the soul was redeemed by 
Jesus, p. 182 ; that the spiritual seed was 

redeemed firom thraldom to the animal 
principle ; and that initiation was by unc- 
tion. ^ IjI ^iJZilsOO ]*^ I aV» 

I^J^ Unctus et redempHu tgo db 

anima et ab omni judicio, in nomine 
Jak; redim/t animam, Jeau Naearenef 
The words written in Greek being, 
Me<r<r/a oi[fi]^piK [fya fi^tf y]d^a [od]- 
fiiv x^ daUuf [jSbfa'] [/Sa^o-o^^ 5aea 4>f>aK 
pdij/a, ovd 'Ii^o-oO "Sa^^Hpla. The varia- 
tions from the printed text are bracket- 
ed ; of these [fi] is presenred in the 
Latin ; [a] is an arbitraiy insertion, but 
the sound of the letter in the Syriac 
word is so fleeting that it may not have 
been written even by the author ; the 
[i' 1^] I eonsider to represent the undal 
M ; the [06] is the copula as it would 
be written in Greek ; [jSa] replaces fio, 
these two labials being easily inter^ 
ohangeable ; AAEA I oonsider to hare 
been expanded into AAE AA. The word 


-^faXSalav /j,o(rofAtiSa€a aK(f>pava\ y^aova, ^ltjtrov Na^apa. Qjfj^^J/Jl' 
at TOUTWv 0€ epfifjveta ccrrt TOtavTfj' Uv oiatpa> to irvevfia, 3. 
M. 98. Tfjv KapSiav, Ka\ Trjv inrepovpaviov Svvajxtv^ Trjv otKTipfiova* 
ovatfxfiv Tov ovofiaTog troi/, Sanr^jO aXfjOeiag, KaJ TavTa fiev 
iirt\iyov<rtv ot auroJ TeKovvTc^, 'O Se TeTeXecrfiivog airo^ 
KptvcTar ^EcrT^ptyfiat, Kot XeXvTpiafiat, Kat XvTpovfiat Tijv 
"^vx^v fjLOv airo tov atZvo^ tovtov, Ka\ iravTwv tZv irap^ 
avTOv €v T(p ovojULaTt ToS 'Iaa>, o^ eXvTpwcraTO Ttjv yl^vxrjv 
avTov €t9 alroXvTpaxrtv ev t£ XptoTw T(p ^S>vTt, Efr' exi- 
\€yov(rtv ot irapovT^r Eipi^vtj TacrtVi itf)* ovs to ovofia tovto 
iiravairavcTat. "TSiir^tTa fivpt^ov(rt tov T€T€\€(rfi€Vov *tc5 
OTTie Tw a-TTo l3a\(r(ifjL0v f?. t£ oTrofia^^rafKpy t6 yap fivpov 
TOVTO TVTTov T?9 vTTep TOL o\a ^vcdSta^ eTvat \iyov(rtv, 

3. ^Evtot S^ avTtiv TO fJL€v ay€tv eirJ to vSoDp 'jr€pt(r(rov 
€tvat (f>a(rKov(rt, fit^avT€^ Se €\atov Ka\ vSoop iiri t6 ain-o, fi€T 
iTTtppfj^r^iav ofiotOTpoTTiav, ah irpo€tp^KafJL€Vy iirtlSaWovcrt Tp 
K€(f>a\^ Twv T€\€tovfjLiv(av' Ka\ TOVT €ivat TPjv aTro\vTpoo(rtv 
6€\ov(rt, Mi/pToi/crt Se Kot avTo\ tco j3a\(rafi(p. ''AXXoi 

mosomeda eaaeha faronepseha Jem Nazarene. Et horum inter- 
pretatio est talis : Christi non dimdo spiritum^ cor, et supercaslee* 
tem virtutem misericordem: fruar nomine tuo Salvator veritatis, 
Et hsec quidem profantur ipsi qui sacrant. Qui autem sacratur 
respondet: Conjirmatus sum, et redemptus aum^ et redimo animam 
meam ab ceone hoc^ et omnibue quas mnt ah eo in nomine lao^ qui 
redemit animam ejus in redemptionem in Ohristo rivente. Dehinc 
superfantur qui astant : Pax omnibus in quos hoe nomen requiisdt, 
Post deinde ungunt sacratum opobalsamo. Unguentum enim 
hoc typum esse dicunt ejus suavitatis, quae sit super universa. 

3. Quidam autem eorum adducere quidem ad aquam super- 
vacuum esse dicunt; adroiscentes autem oleum et aquam in 
unum, cum quibusdam prophanis dictionibus, similibus quse prse- 
diximus, mittunt super eorum caput qui sacrantur : et hoc esse 
redemptionem volunt. Ungunt autem et ipsi opobalsamo. 

tftpaK iB obtained by transmutation of manifestly made up into an unguent, 

the lettera ic^pa. there can be little doubt but that the 

1 r^i dirfp r^ dir6 ^oKffdfiw. If the reading should be rcp droPoKffdfJufi, aa 

recent juice of the baLsam were used, the Latin alflo has it. On Catholic unc- 

this reading might do ; but aince it was tion, compare Bingham, Ani. XT. 9. 

186 RITUS 

oivi^xviiii ^^ Tavra wavra TrapaiTfia-afievoiy (pacrKova^iy fiii Seiv ro Ttj9 
"^ 4. ^ apptjTOv Kat aoparov owayiew^ fJiva-Ttjpiov oi opaTwv xai 
<f>dapTZv eTriTeXetordai KTiarfiaToovy KOt tZv avevvo^wv Kai 
acoDfjLCLTtav Si ai(rdijTZvy koi awfiaTiK&v. ^lvai Sk TcKetav 
airoXvTpuxrtv^ avTf/v Th^ eirlyvwa-iv tov app^TOv fieyeOovg* xtk 
ayvola^ yap varepfifiaTO^ Ka\ iraOov^ yeyovoTwv^ Sta yvwa-eta^ 
KaToXveaOai iraa^av tpjv ck r^y ay vola^ a^voTaa^tv wa^Tc etvai 
T^v yvZa-tv airoKirrptaa-tv tov evSov avdpwirov. Kat finT€ 
a-wfiaTtKfiv virap^^etv avTPjVj (fyOapTov yap to a-Zfia' fi^e 
\|ri;j(*/fJ7i/, iiret KOt 7 "^v^^ ^^ va-Tcp^fiaTO^y ^koi ear-t [/, eart^ 
KaV\ Tov TiaTpo^ [Z, irvevfiaTof^ tocrirep otKPp^ptov nrvevfia" 
TtKfiv ovv Set fZ. Setvl Kai Tfjv XvTpcoa-tv virap^etv XvTpovaOat 
yap Sta Mwi/Vewy f/. yvwa-eml tov eirw av6p(a7rov tov irvev-o.^. 
fiaTtKOVj Ka\ apKcia-Oat avTovg rjf tZv o\a>v eTrtyvda-er Kot u, 97. 
TavTfiv etvat XvTptca-tv aXfiOij. 

Alii autem hsec omnia recusantes, dicunt, non oportere inenarra- 
bilis et invisibilis virtutis mysterium per visibiles et corrupti- 
biles perfici creaturas ; et ea quse mente concipi non possunt, et 
inoorporalia, et 'insensibilia, per sensibilia et corporalia. Esse 
sutem perfectam redemptionem, ipsam agnitionem inenarrabilis 
magnitudinis. Ea enim qusB sunt de ignorantia labis et passione 
facta, per agnitionem dissolvi universum ignorantisd statum, uti 
sit agnitio redemptio interioris hominis. Et neque oorporalem 
esse eam ; corruptibile enim est corpus : neque animalem, quo- 
niam et anima de labe est, [adf. et] spiritus velut habitaculum : 
spiritalem ergo oportere et redemptionem esse. Redimi enim 
per agnitionem interiorem hominem spiritalem, et sufficere eis 
universorum agnitionem : et hanc esse redemptionem veram. 

4. Alii sunt qui ^mortuos redimunt ad finem defunctionis, 
mittentes eorum capitibus oleum et aquam, sive prsdiotum 

^ Mabbuxt reads ica2 iri. I would to the same practice, says, Itc/kh di rures 

propose i^ ifffrepiifJLaTdt iari, Kal rov fierd. t^v dxo^lcairaf iXaioi' Koi \/i<ap toIs 

TveCfULTos K.T,\. with which the Latin tQp TeXevrdpTwv ivipdWowri xe^oXous, 

closely agrees, if we only restore the jc.r.X. B. F, i. 11. Cf. Oone. Oarih. 

et absorbed in the preceding ett. m. can. 6 : Corporibus drfuTictorum 

' Insennbilia, in the translation, in- Euchariatia non dehw; didum eH 

dicates ica2 &vaia07iTwv in the original. a Domino, Accipite et ediie; cadavera 

' Mortuoe. Gbabb obsenres that autem nec aecipere potaunt nec edere. 

Epiphamiub is speaking of the dying, The preoeding section is conduded 

not of the dead ; Theodobet, alluding by Epiphakiub with the words Iwt vde 


4 'Eyi viog airo irarpo^^ Trarpo^ oai^iJiiiJ 

' c\ «^ » « / *TT^ /1 ' ttt « MASS. I.xxil 

TrpoovTO^j viog o€ €v T(p TTapovTi* riXuov iravTa ideiv 5. 
To aWoTpia, Kai Ta iSia' kou ovk aWoTpia Se TrainreXaly, Epiphan. 
aAAa Tn^ AyafitaUy fjTi^ caTi utjAeia, Kai rai/ra eavTrj eiroi- 
fl^rc KaTaya» [Z. iraraye*] Se to yivo^ ck tov irpoovTO^, Koi 
iropevoiiiai iraXiv eis tol iSia^ o6ev eXiJXuSa. KaJ TavTa 
etTTovTa . . . Sia(p€vy€iv Tag e^ovcrla^ , . ."J^p^earOai Se ejrt Totfs 
irepi Tov Afjfxtovpyov, /ca< Xeyeiv • . . ^Keuo^ et/uLi evTt^ov, 
/ioXXoi/ Tro^o Ttiv O^Xetav Tfjv irot^craa-av vjuia^, Ei tj fi^Trip 
v/jlZv ayvoet t!jv eavTtjg pi^cLV^ eyu) olSa ifxavTOVy koi ytvda^Koo 
oOev etiMy Ka\ eirtKaKovfiat Trjv a(j)dapTov ^ocfnav, 17x19 eoTiv 

unguentum cum aqua, et cum supradictis invocationibus, ut 
incomprehensibiles et invisibiles principibus et potestatibus 
fiant, et ut superascendat super invisibilia interior ipsorum 
homo, quasi corpus quidem ipsorum in creatura mundi relin- 
quatur, anima vero projiciatur Demiurgo. Et prsecipiunt eis 
venientibus ad potestates hsec dicere, posteaquam mortui 
fuerint: Egofilim a Patre^ ^Patre qui atUe/uit, Jilius autem in 
eo qui ante fuit. Veni aviem mdere omnia quos sunt mea et 
aliena ; non autem aliena in totum^ sed sunt Achamoth^ quce est 
fomma^ et hwc sibi fecit: dedudt enim genus ex eo qui antefuity 
et eo rurms in mea v/nde veni. Et hdpc dicentem evadere et 
efiugere potestates dicunt. Venire quoque ad eos qui sunt circa 
Demiurgum, et dicere eis : Vas ego sum pretiosum^ magis quam 
fosmina quce fecit vos. Si mater vestra ignorat radicem suam^ 
ego autem novi meipsum^ et scio unde sim, et imoco incorrupti- 
hilem Scphiam, quce est in Patre, maier autem est matris vestrcPf 

rd inrb 'RlprfycUov. But under the tbirty- Xcyd/Eicyof dxopdKirafAov, koX vBtap rf}v 

sixth heresy, of the Heracleonitea, we ^T£/cXi7(riy «roa^y^oyr6f....ti'a 5^^€y.... 

find a few more fragments. At first he djcpdrTiToi yiyutnrai Kal dSparoi raSs dyu 

paraphnuies» and so much of the para- dpxais Kal i^ov<rlais, els rb {fwepfirjpai 

phrase is here set down as serves to dopdrwt rbv (aw a&rOy dM$ptaToy.,».wt 

reflect light upon the transhition, after- rwv ffwpAnav roOrta» hf r-Q ktUtci Kara- 

wards he copies more closely, and his XifATavofiivW rrjt Bi ^pvxvs ai/riap vapi- 

worda then form the text. He writes erafUinft r^ Aftfuovpytfi .... iyKcXtiiwrai 

thuB : Toi)f rekevr&vrat dx a&rw Kal 3i ,.,. Stl ,,., Idt^ f\0xi M rdt dpxdt 

M rV air^p i^oSov ^SdMOPrat, . , ,\v- Kal i^ovaiat, ^e iv fiv^fiji "rdde elxeuf 

rpowroi. , . . irvri ydp ri»€t i^ a&riav fierd ripf hrrevetp reXfi/n^V ^<«7 vlbt, 

Aator u$ari fil^atn-et, iiripd\Kova-t rf 8upra. 
KeipaKy rov i^e\d6irrot, 01 ^ fwpw rb ^ The MSS. read Patris, cf. xarpdt. 

188 RE6ULA 

oRi.xAlrt ^" '^^ Uarpiy jii^Tfip Se Ttjs fifjrpog vfi&v r?? fih expvirti^ 
MA8S.I.XX1. ^^^^^^ [IlaTepa], aXX' oSre crv^vyov appeua* OfKeia Se vttoM. » 
OfjXcia^ yevofxevvi eTrolrja-ev vjiia^f ayvooS(ra Kai rijv jJLtjTcpa 
avTPj^y Koi SoKOV(ra eavTfjv eivai fiovtjv iylo Si iTTiKaXovfiai 
avTfj9 T^v jJLfjTepa. Tovtov^ Se Tovg irepl tov Afj/uLiovpyov 
aKovcravTa^ <r(f>6Spa Tapa^^^Qfjvaiy k€u KaTayvwvai avTwv r^ff 
P^^V^y '^^' "^ov yevovg Tfj9 fJLfjrpor ^ airrov Se iropevO^vai '«90.93. 
TCL ISiay piy\ravTa tov S€(r/iov avTOv, TOVTecrTi Tfjv yl^v^^v. 
KaJ irepi /jl€v t?? airoXvTpwcreco^ TavTa itrTtv o(ra «V i/JLa^ 
avve\fj\v6aiiA€v [L (rvv€\]i\v6e /ici/J. 

qucB non habet patrem, neque conjugem ^masculum; fcemina autem 
a foemina nata effedt vos, ignorans et matrem suam, et puians 
seipsam esse solam: ego autem invoco ejus matrem. Hso autem 
eos qui circa Demiurgum sunt audientes, valde conturbari, et 
reprehendere suam radicem, et genus matris: ipsos autem 
abire in sua, projicientes nodos ipsorum, id est animam. Et 
de redemptione quidem ipsorum hsec sunt quas quidem in nos 
venerunt. Cum autem. discrepent ab invicem et doctrina, et 
traditione, et qui recentiores eorum agnoscuntur, afTectant per 
singulos dies novum aliquid adinvenire, et fructificare quod nun- 
quam quisquam exoogitavit, dunim est omnium describere sen- 


Quod est propositum omnibus hcBreticis, et quo tendant. 

CuM teneamus autem nos ^regulam veritatis, id est, quia 

sit ^unus Deus omnipotens, qui omnia condidit per Verbum 

suum, et aptavit, et fecit ex eo, quod non erat, ad hoc ut sint 

Pf.xxxii.& omnia, quemadmodum Scriptura dicit: Verbo enim Domini 

cceli firmati sunt^ et Spiritu oris ejus omnis virtus eorum. Et 

videnot ad ^^^"^™ ' Omnia per ipsum facta sunty et sine ipso factum est 

Lfb.iLap.9 fii^ll^ (•Ex omnibus autem nihil subtractum est; sed pmnia 

^ Since we read aboye in the Greek ' Mass. stops here aod readfl fiMM> 

</ir6rTa, and in the Latin dicentem, the culo-faemina, but ia supported neither by 

Latin yerBion iptot .... projicienUs must the Greek nor by the Latin MSS. 
be faulty; * See p. 87, n. 6. 

' i.e. el% rhif pvfi^Mifa, to take hifl ' Ibbnaus presenres the Oriental 

plaoe as among the angelic ffvjyylai of formula of Belief in ane Qod, the form, 

the Pleroma. Cf. p. $g, n. i. tbat is, in which himself was baptiaed. 


per ipsum fecit Pater, sive viBibilia, eive inviBibilia, fiive senBi- g^j^-^^^ 
bilia, sive intelligibilia, sive temporalia propter quandam dis- MAss.i.xxiL 

positionem, sive [sempitema, 'et ea omnia,] [/. aeonia]) nonper '■ 

angelos, neque per virtutes aliquas abscissas -ab ejus ^sententia: 
nihil enim indiget omnium Deus ; sed per V erbum et Spiritum 
suum omnia faciens, et disponens, et gubemans, et omnibus esse 
prsstans : hic qui mundum fecit, etenim mundus ex omnibus : 
hic qui hominem plasmavit, hic 'qui Deus Abraham, [^adj. et] 
Deus Isaac, et Deus Jacob, super quem alius Deus non est, 
neque ^initium, neque virtus, neque ^PIeroma: hic Pater 
Domini nostri Jesu Christi, quemadmodum ostendemus: hanc 
ergo tenentes regulam, licet valde varia et multa dicant, facile 
eos deviasse a veritate arguimus. Omnes enim fere quotquot 
sunt haereses, Deum quidem unum dicunt, sed per sententiam 
malam immutant, ingrati existentes ei, qui fecit eos, quemad- 
modum et gentes per idololatriam. "Plasma autem Dei con- 
temnunt, contradicentes sus saluti, ipsi sui accusatores amaris- 
simi, et falsi testes existentes. Qui quidem resurgent in carae, 
licet nolint, uti agnoscant virtutem suscitantis eos a mortuis : 
cum justis autem non annumerabuntur, propter incredulitatem 
suam. Cum sit igitur adversus omnes haereticos detectio atquo 
convictio varia et multifaria, et nobis propositum est omnibus 
iis secundum ipsorum characterem contradicere ; necessarium 
arbitrati sumus prius referre fontem et radicem eomm, uti 
sublimissimum ipsorum Bythum cognoscens, intelligas arborem, 
de qua defluxemnt tales fructus. 

' €X omm5iM. The Demiurge was in however ia not used elBewhere by the 

no sense the originating cause of the translator. The KOfffioxoiol AyYcXoi were 

Buperior JBons, he was eyen ignorant of not of the Pleroma, and for this reason 

their ezistence ; but God the Father is may be said to have been separate from 

Creator of all things, material and spi- "Sovs or *Ewo/a. 

ritual, visible and invisible, of things in ' qui may be cancelled aa ignored 

earth and things in heaven. by MSS. ; it rose perhaps out of ovros 6 

^ The MSS. read e< fEonta, rendering 62. et \b added from the Clsbmont 

superfluous sempUema. I am inclined and YoBS MSS. 

therefore to read . . . dispotitionem, aive ^ i. e. (i/>x^> see p. g6, note 5. 

ctoniaf nonper Angelot, &c. It cannot ' But the whole Pleroma was above 

be said that things etemal were created, the Valentinian Demiurge. 

but spiritual mibstance was. The sense ' PUuma, the work of God, their 

also flows better without ei ea omnia. own body ; the resurrection of which 

* SeTUentia, hnfoLat, JuKius prefers they denied; see also V. end of v. and 

to read etsentia in the Latin ; this word beginning of Yi. 


GR!'i:«;i: cap. xvi. 

xxiii. 1. 

QiccB est Simonis SamaritCB magi doctrina. 

a. 1. SiMON enim Samarites, magus ille, de quo discipulus eto-94- 
iQ^i^"^^^ Bectator Apostolorum Lucas ait: Vir quidam autem nomine 
Simonf gui ante erat in civitate, ^magicam e^tercens [artem']^ et 
eeducens geniem Samaritanortm, dicene se esse aUquem magnum^ 
quem auscuUabant a pusiUo usque ad magnwn, dicewtes : Hie est 
mrtus Dei, quce vocatur magna, Intuebantur autem eum, propter 
quod muUo tempore magiois suis dementasset eos. Hic igitur 
Simon, qui fidem simulavit, putans Apostolos et ipsos sanitates 
per magicam, et non virtute Dei perficere, et per impositionem 
manuum Spiritu sancto adimplere credentes Deo per eum, qui 
ab ipsis evangelizatur Christus Jesus, per majorem quandam 
magicam scientiam et hoc suspicans fieri, et offerens pecunias 
Apostolis, ut acciperet et ipse hanc potestatem quibuscunque 
i^^^o velit dandi Spiritum sanctum, audivit a Petro: Pecunia tua 
^^ tecum sit in perdUionem^ quoniam donum Dei evistimasti pecunia 

possideri: non est tibipars, neque sors in sermone hoc : cor enim 
tuum non est rectum coram Deo. In feUe enim amarittulinis, et 
obligatione injustiticB mdeo te esse. Et cum adhuc 'magis non 
credidisset Deo, et cupidus intendit contendere adversus Apo- 
stolos, uti et ipse gloriosus videretur esse, et universam magicam 

a. *AoK€7 oZv Ka\ rd Zi/icoi/oc tov TetTTtjvody KtifXfi^ t^c Sa/iapcia«y 
vvu eKdeadai, irap oS Ka\ tow aKoXovdov^ hci^Ofie» d(popfid^ Kafidvra^, 
€T€poK ovofkaaiv ofioia TeToXfjLijKevai. Ovtoc d Si/uimv fiaycla^ ifiireipo^ 

uv^ Ktti TO fA€v irat^a^ troAXovc to 3e koi Sio Boi/uloVoiv KaKOvpytjaa^^ 

Oeowotfia-ai tavTov ive^^eiptiircVy dvdpMwo^ ydri^ »coi fjLeaTOK dvovota^^ dv iv 
ToT? Y\pd^€trtv ol dvda-ToXot iJKcy^av. — HlPP. P/nlos. VI. J. 

^ The Clermont MS. has sixnply by Hippolttus in tbe sixth book of the 

magiam exercens, N. T. fiayevuv. The PhUo9ophumena, being more or leas 

VoBB MS. however has arlem. taken from the lost text of laENAUS, 

* The BENEOKTriNE restores magis, such portions of it as agree with the 
which Gbabe had altered to magus, translation are restored as text; other 
chiefly on the authority of the VOSB extracts are added as a secondaiy text 
MS. but the Clebmont MS. has the at the foot of the translation, with such 
adverb, and (h-i fidWov o^k ixtarei^ev marginal marks as may enable the reader 
reads more like the Greek, though to compare more easily the words of 
Stierbn says, qtuB lectio cur magU pro- Hippolytus with the translation. He 
handa ait non liqwt, also says that statues of Simon, as 3ove, 

• The account given of Simon Magus were worshipped by his followers. 

H^RESIS. 191 

adhuc amplius inscrutans, ita ut in stuporem cogeret ™ult08 ^iB.i.xvi.i. 
hominum : quippe cura easet sub Claudio Cwsare, a quo etiam ^^^^; 

^statua honoratus esse dicitur propter magicam. Hic igitur a 

multis quasi Deus gloriiicatus est, et docuit semetipsum esse 
qui inter ^ Judseos quidem quasi Filius apparuerit, in Samaria 
autem quasi Pater descenderit, in reliquis vero gentibus quasi 
Spiritus sanctus adventaverit. Esse autem se sublimissimam <;. 
virtutem, hoc est cum qui sit super omnia Pater, et sustinere ii. ix. 
vocari se quodcunque eum vocant homines. b. 

2. Simon autem Samaritanus, ex quo universas hsereses 
substiterunt, habet hujusmodi sectsB materiam. Hic Helenam 
quandam, ^quam ipse a Tyro civitate Phoenices qusestuariam d, 
cum redemisset, secum circumducebat, dicens ^hanc esse primam 
mentis ejus conceptionem, matrem omnium, per quam in initio 
mente concepit angelos facere et archangelos. Hanc enimd. 
Ennoiam exsilientem ex eo, cognoscentem qus vult pater ejus, 

h. *£avTov ^f \tyuiv rtiv vwcp trduTa hvvafitv €ivai...,,.taf: Kai avdpw- 
trov (paiv€<rQat avrov^ firi ovTa avQptoTrov^ kcli iraOeTv hi ev tiJ *lov^ai^ 
^Ktti] heloKtiKevai^ fxrj irctrovQoTa^ dwd (pavivra *Iou2aiOK fxev «? Y/ov, iv 
Se T^ ^Mfxapcia 109 TlaTepa^ ev 2e to?« XonroT^^ eOveaiv «09 Hvevfia aytov, 
'Yiro/jiivetv §€ avTOV KaXettrQat oio) dv ovofiaTt Ka\eTv /3ov\uvTat ol dvdpW" 
trot... — HlPP. Philos. VI. 19. 

C. f2c ovv avTo^ eavTOv vtro eavTov trpoayayoav ((pavfputrev eavTta 
Tfiv l^iav iirivotavy ovTta^ koi tj (paveTtra itrivota ovk iwoifitrcv^ dwd toovaa 
avToVy €V€Kpvyj/€ Tov traTcpa €v cavTi;, TouTco-Tt Ttjv hvvajjnv^ KOt IffTtv 
apaevdOri^v^ Bvi/a/ji? koi itrivota^ oOev d\\ii\ot^ dvTtaTOt^ovatv ov^iv ydp 
ha<pip€i ^vvafAi^ iwivoia^^ ev ovt€K, — c. 18. 

d. "OOev KOt 6 TptoiKo*t tro^efio^ Si' avTfJi' yeyivtirai, 'Ei/ ydp t^ 

^ The heretic is here confounded dohbt than by HiPPOLTTUB. Ko2 'lov- 

perhaps with the Sabine deity, Semo doUois fikv wj vlbv ^oj^vai, ir/)6s Zi J.aftja.- 

Sancufl. See Bp Kayb's Juet. M. vii. p€lras wj xaripa KaTeXrjXveivai, iv di 

ButcompareBuBTON, ^amp. Z.note 4?. roU dXXoit idv€<n» u)i Tvcvfia dyiov hri' 

iBENiBUs foUowB the account of Justin <poirijffai. Theod. Ifcer. Fab. i. i. 
M. 'EttI K\avdlov Kaiaapos . . . 6e6s ivo- ^ Mabsubt cancelB quam, but he is 

fiUrOri, xal dySpiavri rrap* ifitav u>s Oe^ in error as regards the Clebm. MS. 
reTifirjTaiy t% AvdpiiLS 6»vY^€prrai iv r^ * Thbodobet again preserves a sen- 

Tl^epi 7rorafd4, fiera^^ rOv 5i5o yeipt^potv, tence, with slight variation. 'EXA^ 

(^tav iirtypaiff^^PtafMuciiv ra&rriv, SlMO- r^v rrpiiirrjv ainov [rov vov\ iwoiav i<l>a- 

NI. DBO. BANCTO. Ap. i. 16. ffK€v ehoA, KoX firiripa tQv S\(av <av6fui- 

' In some particulara this sentence fe, Kal 81* aMji kolL to^ *Ayyi\ovf Kal 

is preserved more accurately by Theo- ' Apxotyyi\ovs rreroiriKivtu. H. P. I. v. 


LiB.i.x^.8. degredi ad inferiora, et generare angelos et potestates, a ^. 
^^i' Q^ib^ ^^ mundum hunc factum dixit, Posteaquam autem 

generavit eos, h»c detenta est ab ipais propter invidiam, 

quoniam noUent progenies alterius cujusdam putari esse. 
Ipsum enim se in totum ignoratum ab ipsis : Ennoian autem 
ejus detentam ab iis, quss ab ea emissse essent potestates, et 
angeli ; et omnem contumeliam ab iis passam, uti non recurre- 
ret sursum ad suum patrem, usque adeo ut et in corpore 
humano includeretur, et per s^ecula veluti de vase in vas trans- 
migraret in altera muliebria corpora. Fuisse autem eam et in cL 
illa Helena, propter quam Trojanum contractum est bellum ; 

OvTta^ yovv tov ^^SiTfimyopov Sta tS>v hrwv XoiSop^cravTa Hippoi. 
avTfiVf Ta9 oy\f€i9 TvtpXwOJjvar avOig Se, /leTafiekfjOivTO^ avTOv '*• ^ 
Kai ypa-^avTO^ ray TraXivtpSiag ev ah vjULvrja-ev avTfjv, ava-- 
/3Xe\|rac. M.€T€V(rwjuLaTOVfiivfiv . . . 

quapropter et Stesichorum per carmina maledicentem eam, 
orbatum oculis: post deinde poenitentem et scribentem eas, 
quse vocantur palinodias, in quibus hymnizavit eam, rursus 
vidisse. Transmigrantem autem eam de corpore in corpus, ex 
eo et semper contumeliam sustinentem, 'in novissimis etiam in 
fomice prostitisse : et hanc esse perditam ovem. 'Quapropter d^ 

KOT CK6?yo Katpov ycvofxevri EXcyt;, iytficriae» iv avr^ ij etrivota, kcu ovtmc 
iraamv i^KtZtKa^ojievtov avTfj^ twv i^ova-iwv^ aTaai^ icai woXc/jio? itravitrTriy 

fv ort €<pavfi edveatv **^<rT€pov €xi t€ tou? ^touto«] iv Tvppf Tfj^ 

^otviKrjK TToXei aTrjvaty 171/ KaTcA^tfv, evpev, 'Ewi ydp Ttjv TavTrj^ 
wptoTrjv )^tjTrja-tv t<prj wapayeyovivaty ovu^ pvarjTat avTrjv twv Seo^/iiwv, 
ijv XvTpua-dfievo^ ajia iavTif ir€pirjy€y <pdaKUv tovto eivai diroXmXd^ 
flrpo/JoTov.— c. 19. 

e, ...wxo Ttiiv ayyi\uv Ka\ tuv KaTU i^ovatuv, ot icoi tov Koapov^ 
<prja\vy iiroirjaav c. 19. Vid. Tertull. de Afl, c. 34. 

1 Stesichorus was a Sidliaii poet ; tion, but they m acattered ia much con- 

atruck blind for the aBsigned offence by fuaion ; no great ingenuity however ifl re- 

Gastor and PoUux, and subBequently quired to re-arrangeth6(2»9«damm&ra. 
restored to right. » In Thsodobbt again: Xi^rre Koi 

*C<rT€povMTo&roiteTpTeBaeaiho\igh. aMfv r(av hriKtifiiviav iKeve^p&a-at «€- 

imperfecily the Latin translation in no- <rftQv, K<d t<hs d»0fHiroit iih rijs tlt o^6r 

vistmit etiam, Hippolttus preeerves ixiyvtiaem rapa^eiir 0*6^7^(01'. Thbod. 

manyof hiateacher^sse&tenoesinthissec- JTcer. F<xb, i. i. 


PhSSi. ^^^ '''^'^ avdpwiroi^ (Twrvipiav irapirr-j^e Sia riji iSia9 eiri- ^^qjj^i^J- 
^'' ^*"*' yi/60(r£(c^, Kaicco9 yap Sioikovvtodv tZv ayyeXosv tov koctiulov, ^H^x 
Sta TO (fyiXapy^civ ai/TOw, «V eiravopOtixriv iX^fXvOevai avTOv 
€(f)ti jJi€TaiULop(f)ov/JL€vov Kol e^ofJLOiovfjLevov Taiff ap^f^ah Ka\ Tai9 
€^ov(rlai^, Ka\ TOt^ ayyiXotg, iy Ka\ avOptoTrov (f)aive(r6ai 
avTOVy /xjj ovra avOptoiroVy Kat TraQetv Se iv TJj ^IovSat(jL 
SeSoKijKevai ^Kai jirj ireTTOvOoTa . . . 

Tovff Se Trpo^f^trra^ airo tS>v KO(rfxoiroiS)v ayyeXcov efjLTrvev^r" 
OevTa^ eipfiKevai to? Trpo^f^rjTeia^, Ato /x^ (f>povTi^€tv avT^v 
Tovg €iV Tov ^tjxtcva Ka\ Ttjv 'EXevfjv ireTrt^rTevKOTa^y [ew vvv 
irpa(r(r€tv Ta (ra^ [?. tov^ avjULirpaa-a-ovTa^ al fiovKovTat d^ 
^eXevOepov^' KaTa yap Tfjv avTOV ^jfaptv crdlCe^rOai avTOv^ 
(fxia-Kova-i* /jLrjSev yap eivat amov StKtjg et irpa^et Tts KaKZ^y 

et ipsum venisse, uti eam assumeret primam et liberaret eam a 
vinculis, hominibus autem salutem prsestaret per suam agnitio- 
nem. Cum enim male moderarentur Angeli mundum, quoniam 
unusquisque eorum concupisceret principatum, ad emendationem 
venisse rerum, et descendisse eum transfiguratum, et assimila- 
tum Virtutibus, et Potestatibus, et Angelis, ut et in hominibus 
homo appareret ipse, cum non esset homo ; et passum autem in 
Judsea putatum, cum non esset passus. Prophetas autem 
a mundi fabricatoribus Angelis inspiratos dixisse prophetias : 
quapropter nec ulterius curarent eos hi qui in eum et in 
Helenam ejus spem habeant, et ut liberos agere quad velint : 
M. 100. secundum enim ipsius gratiam salvari homines, sed non secun- 
dum operas justas. Nec enim esse naturaliter operationes 

^ BuNBEN and Dr Scott, Theol. • The antinoinian principlea of Gnos- 

Critic. Vol. ii. p. 531, discard tlie ticism form by no means its least con- 

particle kolL, standing as it does in spicuous character, cf. i. § xi and xxiv. 

Miller's text before SeSoKrfKhfai. They Hippolttus describes the profligacy of 

overlooked the fact, however, that the foUowers of Simon as being in 

H1PPOLTTU8 was quoting his master'8 keeping with their tenets. 01 Si addis 

words, the translation of which ena- /u/xriTal rov ir\difOV koI ^lfuayos fidyov 

bles us to restore the particlo to its yiv6fieyoi, rd 6fiota hpwruf, A\oyUrr(as 

proper pUce. ^tdffKOpret Seiy fdymjcBai, \4yoirr€s, Tao-a 

' Thxodorbt slightly departs frora yrj yijf koI oif SLa<p4p€i wov ris airelpeiy 

the text of Hippolttus, as well as from irXV &'« cirelpxi, dXXA fiaKCLpliOv<riP iav- 

the Latin version. 'AXX& Trpdrreiy ur roifs M ry fd^ei, ravr^v elyai \iyoyTes 

i\evOipovs, airep dy iOek-fiirwrw oif ydp r^v reXelav dydirifv... Philoa. vi. 19 1. 

5iA irpd^euy dyaOG>v, dXXA dt& x<^/>«^o« Thcn follow the words quoted at p. 123, 

re^^effOai rijt cwrrfplas. foc. cit. note 2. 

VOL. I. 13 


^0^1*«.*' ^^ 7^P ^^'^*' 0*^^« icaicoy, oXXa Qirrei. IStQevro yap <f}fi(riv n^. 
xxiiL 3. oi ayyeAoi ot tov Kotrfxov irottitravTe^ ocra epovAovTO, oia tcov '''• '*• 


^vcriv Se [/. AvOnvai Se^ avOt^ Xeyoucri tov Kocrfiov eiri 
XvTpdcrci tZv iStcov avQp<lyiroi>v, 

3. Oi ovv TovTov fxaQfiTa\ \l. ^ta^i/TayJ fxayeiai^ eirtTeXova-i ibw. 
Koi eTTaoiSat^' ^ (f}i\Tpa re Ka\ aydytfia Ka\ tovs Xeyofievov^ 
ovetpoTTOfnrov^ Saifiova^ eirnrefiirovari irpo^ to Tapacra-etv ou^ 
fiovKovTat. 'AXXa koi ^irapeSpov^ tov9 Xeyofxivov^ aa-KOva-iv. 
[TlapeSpov^ Koi oveipoirofxirov^y aWa Ka\ ^irepiepya oara 
e/x/xeXa>9 aa-Kova-tv.~\ EtVoi/a tc tov ^ifxonvo^ e-j^ovmv eh A109 

justas, Bed ex accidenti ; quemadmodum posuerunt qui mundum 
fecerunt Angeli, per hujusmodi praecepta in servitutem deducen- 
tes homines. Quapropter et solvi mundum, et liberari eos qui 
Bunt ejus ab imperio eorum qui mundum fecerunt, repromisit. 

3. Igitur horum mystici sacerdotes libidinose quidem vivunt, 
magias autem perficiunt, quemadmodum potest unusquisque ipso- 
rum. Exorcismis et incantationibus utuntur. Amatoria quoque 
et agogima, et qui dicuntur paredri et oniropompi, et quaecunque 
sunt alia ^perierga apud eos studiose exercentur. Imaginem 
quoque Simonis habent factam ad figuram Jovis, et Helenae in 
figuram MinervaB ; et has adorant : habent quoque et vocabulum 

^ Theodobet giveB tbe synonym mircKtUatnrctdatonis pra^igiitludunl; 

ipiOTiKbL, but fftCKrpa is tbe word in ai el somnia immitturU luihenUt temd 

H1FPOLTTU8, and also in tbe previoiui invitaiorumangelarumetdoemonumasnM'' 

passage, p. T21. This cbarge was com- tentem eihi potentiam, &c. Apol, 13. The 

monlyurgedagainsteverysectofSimon^B allusion bere to tbe irdp€6pos of Simon 

followers. So in tbe case of Garpo- as mentioned in tbe Recogn. Clem. is evi- 

crates, c. xx. dytJlrYLfJM, p. 121, is ren- dent, Ptteri incorriipti el violenter neeati 

dered cuUectantia ; cf. aniina/mjuramentiein^abilibueevocatam 

Deeiderique temperare pocula. "^^ mihifeci, etper ipiamfit omne 

quod jubeo. ii. § 13. Boffinus also 

HOB. Ep. XVII. 80. gpg^ ^f Simon'a familiar apirit: Utene 

^ Paredri were sucb familiar spirits adminiculo aseietentit eibi et adhfsrentie 

A8 tbe dsemon of Socrates. So Tertul- demoniaaevirtutia quam irdpcdpo» vocant, 

LIAN: Scimus etiam mago» elicere expla- H. u. 13. 

randis occuJtie per catabolicos et paredroe ■ ircplfpya, cf. Acts xix. 20, Latin 

et pythonicoM tpiritus. De An. 28, and curiosa as in HoB. 

tbey are iudicated elsewbere. Porro n An, quce movere cerea» imagineSf 

et magi phantaamat<i edunt, et jam de- Ui ipse ndsti curiosiit, et polo 

functorum inclamant animas; »i puero» Deripere Lunam vocibu» possim mei», 

in eloquium oraculi etidunt ; »i mufta £pod. xui. 77. 



Hipn. fiopibfiv^ Koi Trj^ 'EXeVi/^ iv jJLopibri ^AOrjva^, Koi raura^ irpo^r- o'ri';JiJ 

Phlin». *^ ^^ x-^ t \ ^\ 9 MASUB I 

vi.»). KVVOVCrif TOV fXeV KoKovVre^ KVpiOVy TflV 0€ KVpiav, 

xxiii. 4. 

a principe impiissimaB sententife Simone, vocati Simoniani. a 
quibus falsi nominis scientia accepit initia, sicut ex ipsis asser- 
tionibus eorum adest discere^ 


QucB est Menandri sententia, et quce operationes 

Hujus 'successor fuit Menander, Samarites genere, qui 
et ipse ad summum magisB pervenit. Qui primam quidem 
virtutem incognitam ait omnibus; se autem eum esse, qui 
missus sit ab invisibilibus ^Salvatorem pro salute hominum. 
Mundum autem factum ab Angelis ; quos et ipse similiter ut 
Simon, ab ^Ennoia emissos dicit. Dare quoque per eam, quse 
a se doceatur, ^magicam scientiam addidit. ut et ipsos qui mun- 
dum fecerunt, vincat Angelos. ^Resurrectionem enim per id 
quod est in eum baptisma accipere ejus discipulos, et ultra non 
posse mori, sed perseverare non senescentes et immortales. 

^ HiPPOLTTUS records the end of this 
Ilero du Roman des Il6re»ie$, as Bbau- 
BOBBX calls Sunon, which differs from 
aU other accounte, and since it is not 
at all an improbable one, it is here trans- 
cribed. Kal iif \onr6y iyyin roD i\iy- 
XKrBat ytM6fieuoi, Blt [3tA] rb iyxpoyit^ty 
iifyri, Sri el x^^^^V ^^''i Aycwrijirercu tJ 
rptrjf rilUpq.. Koi ^^ rd^poy iccXci^at 
dpuyrjyai inrb r&v pM0rjruVf iKi^evae xw- 
cdriifaL. 01 iihf rb irpoeraxBiy iwolrjaap, 
6 5i dirifutyep (un vw' od yb^ ijy 6 
Xpurrbi. Pkilos. vi. 20. Through some 
mismanagement the juggler^a race was 

' Succes9or. ^lfxuva rbv fidyo» 
MivavSpot SidSe^dfjLevos. EuSEB. III. 26. 
The historian takea the following ac- 
count from Ibenjsus : fjv xal ovrot 
^afiape^, eli Axpov di rrp yorirelas oifK 
fKarrov rov Stdoo-irdXou irpoeKBCiVf fJ.el^O' 
Ci» iTri8a\ffi\e6erai reparo\oyiats. ' Eau- 
rbv pikv Cis Apa etrf \iyijv 6 awr^p, irrl 
r^ rCav dv0pi!)ir(ijv dywOiv rroBev i^ dopd- 

Tutv alutvuv drr€<rra\pAvos ffurripiq.. Ac- 
idtrKwv 6i fi^ dXXb/f dwaaOal riva koI 
aindv ruv Koapjoroiiav dyyiKwv rrepi- 
yevicdaif fi^ rrp&repov 5c& r^ Tp6s airrov 
irapaZthofiivris fiayiKris ifirreiplas ZiJ^X' 
Oivra, Kal Std rov fieraSiSoftivov rrpos 
airov parrrifffiaros' ov roi>s Karri^iQ»' 
fjJvovs ddavaciav dtSiov iv a&rtp ro(rr<p 
fiedi^et» rtp fiitp, pirixirt Ovi^KOvraSf ad- 
rov Si rrapafiivovraSf els rb del dyi^pus 
rtvds Kal dOavdrovs icofiivovs. He then 
adds further particulars from JuST. M. 
' EusEBius supplies CBonibu». 

* 'AyyiXovs r<p Xifiuvt rrapair\ri<rlus 
vrrb rrjs iwolas iifniae rrpop\riB9fvat' koX 
ro&rovs rbv K6<rfiov 6rifuovpyrj<rax, Thbo- 
DOBET, Ilanr. Fob. I. 1. 

* The Clbbm. and V088. MSS. have 
ntagia possibly for magi<Bf fiayelas hav- 
ing been in the Greek. Massuet con- 
vcrts addidit into ad id. 

^ Hceretici magi Menandri Samari- 
tani furor conijmaiur, dicentia mortem 
ad 9H08 non mod-o n&n pertinertf verum 




OR I. xxil. ^ . ^ w^»,.-.»w 


xxiY. 1. 

Relaiio ^us qucs est secundum Saturninum doctrina. 

Ex iis 'Saturninus, qui fuit 'ab Antiochia ea quse est 
apud Daphnen, et Basilides, oceasiones accipientes, distantes 
doctrinas ostenderunt; alter quidem in Syria, alter vero in 
^Alexandria. Saturninus quidem similiter ut Menander, unum 
Patrem incognitum omnibus ostendit, qui fecit Angelos, Arch- 

TovTOv TToiiicravTa ayyeXov^^ ap^ayyeXov^y Svpd/ULei^, Hipn, 
€^ou<r/a9. 'Atto Se ^eTrrd rtvcov ayyeXcov rov Kocr/JLov 'ye*y€-^"-^- 
Vfj(rdai, Koi iravra ra ev avrw, Ka\ rov avQptairov Se ayyeXwv 
eivai Trolrjjuia, avoodev airo Ttj^ avOevTiag (fxovti^ R. (paeivfj^j 
eiKovo^ hri(f}av€i(rfj9, ^v KaTarr^eiv /Jiij SvwiOevTt^ Sia to 
irapaxpijfxa (f>fj(riv avaSpafxdv avwQev, eKeXevcrav eavToU 

angelos, Virtutes, Potestates. A septem autem quibusdam 
Angelis mundum factum, et omnia quse in eo. Hominem 
autem Angelorum esse facturam, desursum a summa potestate 
lucida imagine apparente, quam ^cum tenere non potuissent, 
inquit, eo quod statim recurrerit sursum, adhortati sunt semet- 

nec pervenire: in hoc scUicet se a su- AtyvTrw <rw€ffnfi(rean-o OeofxurQv alpiaeuw 

pema et arcana poteatate legaium, ut SidacrKoKcTa, Eus. ff, E, iv. 7. £pi- 

immortales, et incorruptibUee, et ttaiim phanius callB SatumiDas and Basili- 

reaurrectioniscompoteafianJt, quibaptiama des cwrxoKaaTaL Hcer, 13. See also 

^u» induerint. Tebt. de An, 50. THBODOKKTjZTitrr. Fdb, i. 3, whose words, 

^ The name of this heretic is often now that we are in possession of the 

written bj Greek authors 'LaropvTKoi true text, need not be repeated. 

or Saropi^ctXoj. > HiPPOLYTUS speaks of Basilides 

H1PPOLTTU8 again supplies a valu- as <riroXc£<raf icorA r^ MyvxTov. PhHos. 

able passage, which he introduces as vii, «7. 

follows : Zaro^etXos 64 rtt awoKpLdffaf * A notion derived through Menan- 

T(^ BoffiktlSjt Karbi t6p aMv -xpbvov, der from Simon, xvi. xvii. It is noticed 

duLTpl^l/af W iv t^ 'AvTtoxel^ rijt more at large il. ii. iii. xi. xii. 

Zvplas, iSoy pLdTure ro«oOra iirdia jcol » There is better authority for thc 

Uivttv6pos. A/yei Si iva waripa Ayvujff- Benedictine reading here followed, than 

Tov rotf TTOffiv i/Trdfix€iv, toOtov k.t.\. for Grabb's cum coniinere, independ- 

^^l- 28. ently of the evidence of the Greek text ; 

» EusKBius writes with the words of the Voss. MS. has the present reading, 

Iren^us before him, 7:aTopvTv6v re 'Av. and singularly enough the Clermont 

rtox^o /carA yivoi, koX BoffiXelSjiv 'AXe^ MS. nhews continere erased, and repkced 

avipia, <^v, 6 fiiv fcorA ^vplav, 6 Si icar* in the same hand with cum tenere. 


H^pp Xeyovre^' Uoi^artajULev avQpwirov kot eiKOva Ka\ Kaff 6fAOi(o~ ^g- J jj}}*- 
▼u. 28. ^^j,. ^ff yevo/uLevovy <^fi%ivj Ka\ firi Svvafievov avopOova-Oai tov ^xwfh' 

rXaor/xaTO? Sia ro aSpave^ rSov dyyiXcav, aWa «9 ^a-KcSXfjKO^ 
(TKapl^ovTO^, oiKTclpacra avTOv jJ avco Svvafjn^ Sia to iv ojjloko^ 
fJLaTi avTvi^ yey ovcvaiy eirefiy^e a-irivOrjpa ^o)??, 09 St^ycipe 
Tov avOpooTTOv, Kai ^rjv ciroifjcre. Tovtov ovv tov a"7nv6fipa 
T^? ^0)^9 fL€Ta T^v TeXevTtjv avaTpeyeiv irpo^ to, 6fx6(f}v\a 
Xeyet, icai ra Xonra, e^ tSv eyevero, eh cKetva dvaXvea-Qat, 
TOv Se TlaTepa ^[JLcorripaj ayevvffTov vireQeTO, Ktii dcrdfiaTOv 
Kot aveiSeov, SoKffo-et Se e^TTtire^pfjvevat avdponirov* Ka\ tov tS>v 
^lovSamv Qeov eva tZv dyyeXwv etvat <f)fj(ri' Kat Sta tovto 
[?. TOj l^ovXecrdat tov TlaTepa KaTaXva-at irdvra^ tov^ ap^^^ov" 
Ta9j Trapayeve^rOat rov Xpt^rrdv eir^ KaTaXvcrei tov tZv 
^lovSalcov Oeov, Ka\ eTr\ (r(aTtipla tS>v iretOofxevcov avTtf* etvai 

ipsos, dicentes : Faciamus hominem ad imaginem et ^$imilitvdi- G«n. \, ss. 
nem: qui cum factus esset, et non potuisset erigi plasma propter 
imbecillitatem Angelorum, sed quasi vermiculus scarlzaret, 
miserantem ejus desuper Virtutem, quoniam in similitudinem 
ejus esset factus, emisisse scintillam vitse, quae erexit hominem, 

G. 97. et articulavit, et vivere fecit. Hanc igitur scintillam vitae post - 
defunctionem recurrere ad ea quaD sunt ejusdem generis, dicit : 
et reliqua ex quibus facta sunt ^in illa resolvi. Salvatorom 
autem innatum demonstravit, et incorporalera, et sine figura, 

M. 101. putative autom visum hominem. Et Judaeonim Deum unum 
ex Angelis esse ^ait: et propter hoc quod dissolvore voluerint 
Patrem ejus omnes principes, advenisse Christum ad destruc- 
tionem Judaeorum Dei, et ad salutem credentium ei; esse 

^ f. 1. ffKw\-/\Kiov, Cf. p. 214, n. I. ' Noatram \a added in some of the 

■ Theodobet has ewrripa correctly, earlier editions, but contrary to the tes- 

H, Fab, I. 3. q, v, Neanoer perhaps is timony of MSS. and of the Hippolytan 

right in assigning to dyivprjToy its usual text. Massuet says here, Voceni illam 

meaning, not hom of femalef rather a Satumino cormiMo prcstrrmissamf vt 

than the Gnostic sense of the term. errori fides adstrutretur ; quasi alii ea- 

Ire7i(tits nennt nackSaivrninusLehre den eent operis artijices, imago rero et timi' 

Jleiland dyiyprjroi, und verstelU icokl iitudo ad alium referretur. Undemirum 

nickte andires darunter, aJs nichi vom in Tkeodoreto rjfieripa» additum le^, 
Wcibe fjehorm. Entwurf d. Gn. S. p. 273. * I insert in on the faith of tho Clkr- 

EpiPHANira also preserves here a few mont MS. and of tho Greek text. 
lines of the original text, but less accu- * ait is found in the Clerh. MS. and 

rately. Hirr, xxiii. § 1, agrees better with 0i7<rf than diaii. 


orJ'} xxi^ ^^ Tovrov^ e^ovra^ rov (nrivOtjpa rtig ^o>^9 ev avroh. Avo Hipp. 
^x^*a* y^p y€i/fj tZv avdpwTrcov vird rStv dy^iXwv TrexXacfloi ci^j/, q}'^ 
Tov /A€v TTOvrjpdv Tov Se dyaOov Kai eireiS^ ol SaijuLOveg to?9 
irovvipot^ ^ijSofiOovVy eXfjXvOivai tov ^Storrijpa eiri KaTaXvcrei 
tS>v (pavXcov dvQpdTTnDV Ka\ Saifiovwv, CTrl a-WTfjpiGL Se tS>v 
dyaOSfv. *To Se ya/ieiv Ka\ yevvdv diro tov (raTavd (pfjcriv 
etvau O/ ir\eiov9 tc tZv ott' cKeivov koi efi^v^^^iav dire^ovTat^ 
Sia T^9 irpoa"jrotfiTOv TavTfj9 eyKpaTeta^. ^To9 Se irpo(f}fj* 
Te/of, &9 fiev diro tS>v Koa-jAOTTotSv dyyeXtav XeXaXfja-Oat^