Section 62 (Page 295)
BYTHO
SUPERIOR.
addere, vel cormptibili incorruptelam donare, sed secedere unumlib. ji.
.r .
...
. xviii. 4. quemque in smiilem naturae suae substantiam, et hi qui ex porticu ^g^j*- 1 Stoici appellantur, et universi quotquot Deum ignorant, poette et xi"- *• conscriptores affirmant.
Qui eandem habentes infidelitatem, spiritalibus quidem suam 2regionem attribuerunt, earn quae est intra Pleronia : animalibus autem medietatis : corporalibus autem, self, according to Homer, was the sub universe are one.
So Eusebius says, ject of fate.
Nor was this only a poetical myth ; it was the unvarying tenet of one main branch of the ancient philosophy. in the lately discovered work upon the Theophania : This is the strange error of the Stoice, who say of this sensible world, that it is God. . . . that the operative Cause, and the passivencss of matter, are of one and the same essence ; and that the Maker and the made are both bodies; and also, TtJV TTtTpblfi&TJl'
LLOipav 6Zvva.T& iffTl &1TOtpvyieiv Kal 9eif was the response given to Croesus by the Delphic oracle. Herod.
Clio, 9 1. Si nihil Jit extra fatum, Cicero
that the King of all, God who is above all, says in expressing this ancient view, nihil levari re divina potest Hoc idem differs in nothing from sensible fire. n. II. significat Gnecus Hit in earn sententiam )U*A Vn,st l>oi versus; " Quod fore paralum est, id summum exsuperat Jovem." de Div. II. io.
But he argues against this posi tion, so far as it still formed an element of philosophy, in the person of Balbus.
Non est natura Dei prmpolens et excellens, si quidem ea subjecta est ei vel necessiiati V>cn ^ojcti |a_.|^i°1 ?
Oil* . Ofio] 1<7L^ ot-Ao lZoja_ni> ^a\v\ rel natura, qua ccelum, maria, terra; reguntur; nihil autem est prcestantius Deo; ab eo igitur necesse est mundum ^Ldj |L<n? cn2n »o ■»»N regi; null! igitur est natura; obediens, )imns; ouloo <qj] aut subjectus Deus. de N. Dear. n. 30.
L1P8IUB has endeavoured to redeem ,oot_.j2o vOOuAal ]V)»Q ^ the Stoic dogma from the charge of impiety, and certainly, if by necessity we are to understand the wisdom and goodness, the justice and truth that are the necessary attributes of the Supreme Being, the course of the world is ordered upon principles of necessity.
The Stoic's opinion was scarcely this, for in the 1 So Seneca.
Fata nos ducunt, et first place, his deity was wholly con quantumcuique rtstet, primum nascentium trolled by external necessity, as Seneca has said : Eadem necessitas et deos alligat, hora disposuit.
Causa pendet ex causa, privata ac publica longus ordo rcrum ac irrevocabilis divina pariter atque Autrahit ; non incidunt cuncta sed veniunt. mana cursus vehit.
Ille ipse omnium conditor ac rector tcripsil quidem fata de Prov. v. s The Clerm. and its copy the Voss.
MS. have religio, but manifestly in error. sed sequitur, semper paret, semel jussit. de Prov. v.
Also the Pantheism of X^pav, as Grabe remarks, is required Spinoza was but the reproduction of the Stoical notion, that God and the by the sense.
19—2
29G SOTER
SYMBOLICUS.
lib ir. quod choicum : et prater hn?c nihil posse Deum, sed unumquemxviii. 4.
^ass.*/*' que prsedictorum ad ea, quse sunt ejusdem substantive, secedere xiv. 4. affirmant.
Quod autem Salvatorem ex omnibus factum esse jEonibus dicant, omnibus in eum deponentibus velut florem suum, non extra Hesiodi Pandoram novum aliquid afferunt.
Quae enim ille ait de ilia, ha>c hi de Salvatore insinuant, 'Pandoron introducentes eum, quasi unusquisijue iEonum, quod haberet optimum, donaverit ei.
Ipsam autem eduliorum et reliquarum operationum indifferentem sententiam, et quod putent 2a nemine intotum posse coinquinari 3propter generositatem, licet quodcunque manducent o. 14» vel operentur, a Cynicis possederunt, cum sint cum eis ejusdem 4testamenti.
Et minutiloquium et subtilitatem circa qurestiones, '1, cum sit Aristotelicum, inferre fidei conantur.
Quod autem velint in numeros transferre 7universum hoc, 5.
Ar. Pandoram branch of Valentinians headed by Mar and see page 23.
; a nemine, inc' ovSevbs KaO* 8\ov, cus, and described x. Ac.
* 1.
Plutarch indicates also another c. a nulla omnino re.
See p. 55.
i. propter generositatem.
Se spirituPythagorean calculus, whereby the exact
number of the ^Cons within and with out the Pleroma ales a mtitre Achamotk natos, et gemina summed.
There eltctionis esse yloriabantur insani ieti is were thirty of the former, as we have homnncioncs.
Atque ha'c erat ipsorum Been, and six of the latter, e. Enthygenerositas, Ctmec ci/yfoeia, ut ex vctcrii. mesis, Horus, Christus, Spiritus, Soter, bus glossis eoWgo.
Eadem vox ueurpatur Demiurgus.
The numlwr corresponds with the sum of the first tetractys of a TertulHano lib.
IV. contra Marcionem ubi Ecciesiiis ah Apostolis undata.i cap.
5, f odd numbers, and the first of even num per tucccssioncm Episcoporum probari bers ». e. the numbers from to in Sic, inquit, et creterarum (Eccledocel
S ; : clusive.
The words of Plutahch are: tiarrnn) generositas recognoscitur.
El Si KaXov/xtvn TcrpanTus, to Kal rpidlib. de Came Christi cap.
Quomodo, if i] 9. ijv Kovra, fieytaros inquara, contemni et pati posset, sicut dixi, SpKos, u>sTeOpOWryrat Kal Kdfffios wvduaarai, reaadpwv fifr dpquid in ilia carne de generositate si ccelesti radiiisset.
Grabe. tLwv r&P Trpdrrwv, reffadptav be twv irctestament!.
Grace biaOifKns, id est piaawv eU rb aurb awndepLtvuv dtcore- * awup-octas.
Jta enim Hesychius in Xoii/ueKOt. de Is. et Os.
76.
The Valentinian .(Eons represent the idea of the Atatfijm;, awu/ioala. inKwi, ov Lexico : universe, and, although iRENiua does not mention •K\nOwrtKws rds biaOiiKas tXeyov.
GRABS.
Hence sodoJitii would have been the there can be little doubt but that the heretical was based upon it, better translation.
For quodcunque, in this philosophical computation.
Hipthe preceding line, Grabk (as in the Ab.) prints qundque. it, POI.TTUS, however, indicates when he The Clebm. and Arund.
MSS. refers the Valentinian notions to the
have autem, and very possibly the Greek Pythagorean school, and says, aptO/intu'V noiovfievoi tt)v Trdaav outwv SiSatrconstruction was Kal ... .$4.
According to Hippolytus the Basilidians are hero KaXtav, (is vpoctirov ivros Tr\npu>p.aTos oLirni TpiaKovra, ird\tv iTMrpofiiflnKivai meant.
Irkn^i here refers to the Gallican
airrois Kara dvaXoylav alwvas dWovs, u»' s
RELIG10
AIUTIIMETICA.
xvlli. 5. a Pythagoricis acceperunt.
Primum enira hi initium omnium LIB. II. numeros substituerunt, et initium ipsorum Jparem et imparem, ^,^si."
2ex quibus et ea quae sensibilia et insensata sunt, 3subjecerunt.
alaBnrd.
Now according to the Pytha
rb ir\-^po!fia in dpt8p.$ Tc\elip <riv7]dpoiapAvov.
Philos.
VI.
34.
The num gorean theory, unity as the so-called male or uneven number was the one ber thirty, the same writer refers to the days of the month, into which the sun, definite (Treirepaapiyov) initiative cause of duality, and represented the Supreme Intellect; while duality, as being sus according to Pythagoras, ipiBprrriKbs Tts uv xal ytufUrpris, divided each of the ceptible of indefinite development, repre twelve zodiacal noipcu.
Phil. VI.
18.
The reader will remember the Basilidian Abraxas, which sums 365, the days of sented the infinite (dirctpov) series of things generated and created.
So Hip polytus says, WvBaybpat roivw ipxh" the solar year.
See p. 203, n. 6.
1 parem et imparem, .or according to twv 8\wv dyiwiyrov airttptyaTO ttjv povdSa, yewvTrjv Si ttjv SvdSa Kal irdvras the Pythagorean view, male and female.
robs dXXous api.0p.ovs.
Kal rrjs piv SudSos varipa tpvffiv elvai jt)v povdSa, irdvTwv Si twc yewiapivuv prrripa SvdSa, yevrrjrifi yevvnrCiv.
Hipp.
Philos.
VI.
23.
Simplicius also on the first book of Aristotle's Physics says, See the extract from Hippolytus, p.
80, n.
The philosopher wishing to lead men back to abstract notions of the Deity, identified the Divine principle with arithmetical power, that is of all Si rb tlSos things the most abstract, and alone d b>, tt\v Si v\nv Si'o, Kara rb Xivdaybpciov capable of infinite evolution ; it being t&os Sib. TUP dpi6p.G>vo-qpalvuv wpdypara, impossible to imagine a number so large eiKbrias tv piv rb ctoos t\tyev, ws opifov as to be incapable of further develop Strep ay KardXdfiv Kal treparovv 860 Si ment.
Cf. p. 9, n.
Qalvovrai Si Kal ttjv v\rjv uis abpiorov, Kai&ynov Siatpio-eios air 1. .-.
The passage ovtoi rbv dpidpbv vopd^ovres dpx7!" eivai — rod Si dpiBpov (rroLXtia rb dpriov Kal quoted by Masis si'ET, but his translation sadly perverts to iripmbv tovtwv Si rb piv Treircpaathe meaning of the last sentence.
He ptvov, rb Si iireipov. ABIST. Mclaph. I. 5.
It was doubtless not of the Prime Mo has et qiuc tamoi'is causa sit el elivisionis
; whereas (t/kos means what we now call nad, but of the atomic monads, of which a molecule of matter; e. g. 'EpnreSon\i)s material plurality is composed, that STOB.EUS is speaking when he says ris St in piKporipwv SyKuv to. crroixtia ffvyKplvd, Strep iariv i\dxiura, Kal oiovel TlvdayopiKht povdoas ovtos irpajroy, e.
(i. ffrotxcia aroixelioy.
Stob.
Eel.
Ph.
I. xx.
"ExipayTos) dTretpfyaTo awfiariKds.
Eel.
Ph. I. 13.
and the meaning of Simflicius ; this:
He justly calls the ideal type unity, as defining and determining that e. ex pari is iinpari. a ex qnibus, ct i. alffdrrrh Kal dvalffdrira must be the ori embraces, but matter duality, which ginal of sensibiliu et insensata, although for the latter we might have expected it as being indefinite, and causative of mo e. the number two lecular division, vonrd, the former referring to material i. capable of inde finite evolution, by development of the on the one hand objects of sense, the latter to the im is material world of intellect.
The defi nition of to vorrrbv being that successive powers of square, cube, &c, was no it the first and on the other hand, it object of sense.
OuSfr, fpijtri, tCiv vorjis number that admits of separation into rwv yviaarbv i)pxv SOvarai ytviaOai St integral units. alad-qaetjis.
'EKeZi/o yap o&re 6<p6a\pbs eXSev, k.t.\.
Hipp.
Philos. VI.
24. ra e. ima
subjeccrunt, btreTWevro, i. the correlative of t4 gined, supposed. vorrra, then, is
CUM PYTHAGORA
lib. n.
1Et altera quidem substitutionis initia esse : altera autem sensatioxviiL 5.
, mass *ix' n,s e^ substantia :
2 ex quibus prinus omnia perfecta dicunt, quemxiv
admodum statuain de teramento et de formatione.
Hoc autem ii his qui sunt extra Pleroina aptaverunt.
3Sensationis autem initia 1 Et altera, Grace, Kal SXXas fttn ficies ; superficies again form solids, and solids every material substance.
HlPt?/s VTro<rrd(T€ws dpxds etvat, cfXXas Si rijs POLYTUB also gives the same account of o/crflijireuj Kal rrjs ovolas.
The reader will observe that the word farioriunt the Pythagorean deduction of form from the unity of a point.
T&w re yap <ra>here means intellectual substance, owlet material; as in v. c. ult.
The mean pArwn xal dawpdruv bpov arjpetov Aval ing, therefore, of the sentence will be, And they affirmed that the first principles of intellectual substance, and of sensible and material existence, were diverse, viz.
<pt\GLKal dpxvv T0 o'Tjpeiov 8 itrrw dpepts, ylverai Si tfynew iK aripetov ypappy Kal [suppl. iK ypo.fip.ijs iirupdvtia(id. qu. irl- ■weSov)\ iTTLtpdveia Si fiveioa els f$dBos,orepebv v<f>t<sn\Kitfiriui adfia.
Philos. vi. 13.
* This passage, as it stands, is cer unity was the exponent of the first,
duality of the second; and then the tainly obscure.
The MSS. afford no author adds the apt illustration of which first principles all things are made, as a various readings as a clue, and con statue of its metal, and of its lypal form.
This latter, as a creation of the intellect, jecture is partly the resource.
Neither Geabe, Massuet nor Stieben have is an indivisible unity; the former was anything satisfactory to offer ; one more guess at tbe truth, therefore, may still infinitely subdivisible according to the be permitted.
Sensationis, as I imagine, ancient view of the properties of matter.
The words of Hippolytus, in speaking of the Pythagorean monad, indicates represents Noi)<reo>j, as at pp.
135, 431.
G. ed.
The physical attribute of sensation irtrboraots in this place.
He says, T<5c had already been referred to the Valentinian fictions that were extra Pleroma ; Si apiBfiStv dpxb yiyove ko.6* i/Trbaraaw t) irpuTt) uwas, rjTis iarl p.ovas dpar\v, the intellectual is now under considera tion, the Pythagorean correlative of &c.
Philos. I. again, IV.
51.
* The material world was a reflex of things within the Pleroma.
The words ejus quod primum assumptum est repre the Deity in every system of ancient sent TOU TTp&TOU KaTakniTTOV,
L C. NU8.
Cf. pp.
21, 11.
The words intelligens physical philosophy ; and the idea of the material world was also deduced est may have been Se/n-ucrj ioTt, cf. the natural man, 01) Several, receivcth, i. e. geometrically from numbers by Pythago ras, as Plutarch has recorded: ipxv" flip airdvrdjv ftovdSa' in Si rijs fiovdSos understandeth not, to. tou vveipaTos Qeou.
1 Cor. ii. 14.
Then, the Latin text dbpuTTOv SvdSa ws &v vKnv t% fiovdSi may easily admit the correction of in atrhp dm {nroarijvar Ik Si rijs fuspdbos quantum enim, abbreviated as in qm eni, for in r/Hcm,the representative of Grabe's KaX TTjt doplffrou SvdSos roiis dpidfious' iK Si Tum ipiOptGw to, orj/ieia'
Ik Si tovtuv suggestion, i<f>'Saw.
Hence the Greek rcks ypafifias, i% t$v to. iirlireSa ax^lP-ara'
Ik St tS>v lirnriSwv to. arepea. ax-fifLara'
(k Si tovtuv to. alaSnrb ffiiuara, Or Kal ra <TTO(X«'f etvai rirrapa, irvp, vSup, may be restored as follows :
Noifcrtws Si T&.S dpxds t\eyov, iqV Sffov ij Sidvota ScktiK'b iffrt tou irpwrov KaTO.\nirTov, £rjTei yip, dipa .... Kal yeviaBai {£ avTwv k6las hi KOTibipinn els rb iv Kal dxtipurrov apov tp.\j/vxov, voepbv, k.t.\. in Vit. awrpixn.
The meaning being, The Pythag. vin. i.
19, i. e. numbers are principle of Intellect is proportionate to the energy, wherewith mind, as a recipient as digits or points, and these produced of the Comprehensible, pursues its inare lines, which combined form a super
CONSENTIUNT
VALENTINIANI.
dixenint, in quern sensus intelligens est ejus quod primum assuinplib. il turn est, qiuerit quoadusque defatigata ad unum et indivisibile ^l^*'*concurrat.
Et esse omnium initium, et substantiam universes 6generationis Hen, id est Unum : ex hoc autem Dyadem, et Tetram. 135. dem, et 1 Pentadem, et reliquorum multifariam generationem.
Hsec hi ad verbum de Plenitudine suorum et Bytho dicunt : unde etiain et eas quae sunt de uno, conjugationes annituntur introducere, quae Marcus velut sua jactans, velut novius aliquid visus est praeo. i«a ter reliquos adinvenisse, Pythagorae quaternationem, velut genesin et matrein omnium enarrans.
Dicemus autem adversus eos : utrumne hi omnes qui prcedicti sunt, cum quibus eadem dicentes arguimini, cognoverunt veritatem, aut non cognoverunt ? Et si quidem cognoverunt, superflua
est Salvatoris in hunc mundum descensio.
Ut quid enim descen2An nunquid ut earn quae cognoscebatur Veritas, in agnidebat? tionem adduceret his, qui cognoscunt earn hominibus ?
Si autem non cognoverunt; quemadmodum eadem cum his, qui veritatem non cognoscebant, dicentes, solos vosmetipsos earn quae est super omnia cognitio habere gloriamini, quam etiam, qui ignorant Deum, habent?
Secundum antiphrasin ergo, veritatis ignorantiam, agnitionem vocant: et bene Paulus ait, 3vocum novikcte» i Tim. vl jo. quiries, until worn out it it resolved 1 The term Hen representing Bythus at length in the Indivisible and One. and Sige, Dyas may be taken as the This expresses at the same time the first two pair of Moris, Tetras for the Pythagorean notion, and represents Ogdoad, and Pentas for the Decad closely the Valentinian theory.
Gbabe's evolved by Logos and Zoe.
In the note is as follows, but he makes no Pythagorean system a mystical notion very intelligible sense.
Sensationis autem was attached to the Pentad, as well as initia dixerunt, in quantum, Greece t<p' to the Tetrad, for it is the sum of the e. its first developSaor (pro in quern; nam utraque vox Dyad squared, (i. eodem fere modo abbreviate in quibusment,) increased by unity. The Egyptians dam MSS. occurrit) sensus intelligens numbering by fives termed the process (omisso est; Greece Sidwoia awmsa) ejus ire)iirafciv.
Plut.
Os.
Is.
56, and to et quod primum assumptum est, qiuerii the present day Five the mystic is quoadusque defatigalus (pro defatigata), number of the East.
Cf. Ritteb, Ind. ml unum et indivisibile concurrat.
DefaPh.
An being found in tigala autem ex Gneco Ka.Taictirornp.ivn it
restored, is vel KeKOvia/iirn posuit interpres, velut both the Clebm. and Ar. MSS. li^nyt. vocum novitatcs.
An Interpres ex. oblitus, quod pnecedentem Gnecam vo-
cem bidvoia Latine masculini generis Ircn&i Oraco Kaivotpwlas, vel pro more verterit.
Massuet still leaves the exveteri Laiina Bibliorumversione vocvim ground open to his successors, and connovitates posuerit, ambiguus Iwereo.
De eludes his note with the words, Loci hoc fidem abunde faciunt post TertuUiahujus ambages resolvat melius qui possit. nnm de Prcescript. adversus hcercticos Cf. also pp. ii,2i. cap.
16, Ambrosiaster in Comment, ad
REFUTATIO
E SCRirTURIS.
T lib. ii.
1 falsce aanitionis.
Vere enira falsa ajmitio ipsorum inventa est. win. 6. y.
■;.
• autem impudenter agentes super hvec dicent, homines quidem . i hx"
"mass non cognovisse veritatem, Matrem autem ipsorum, semen pater7-
nale, per tales homines, quemadmodum et per Prophetas, enunprimo quidem non ciasse mysteria veritatis, ignorante Demiurgo : talia enarrant, quae sunt prsedicta, ut non et quolibet intelligantur: etenim ipsi homines sciebant quae dicebant, et discipuli a post deinde, vel Mater vel ipsorum, et horum suecessores ; cognoscebant et enarrabant ea quae erant veritatis, semen si Veritas autem pater, Salvator ergo secundum eos erit mentitus, Nemo cognovit Patrem, nisi Filius.
Si enim cognitus est Matt xi. S7dicens : semine ejus, solutum est illud, quod Nemo cog novit Patrem nisi Filius; nisi vel matre, vel a a semen ipsorum, vel matrem si
neminem esse dicunt.
Timoth. vi. Auyustinus Tract, 97, in licet in Alexandrine Codice iterum Kawrfi I legatur, per errorem tamen librarii id Joannem, aliique Latini.
De Grceco au supra citato in tem tarn S. Paidi quam Irencei textu (lit et ex quo factum patet ; loco rariam lertionem ortam esse, mihi hium videri posset.
Fuere enim Greed Pains, qui Katmtpwvias legerunt, intcrque hos Chrysostomus, de quo (Ecumcnius et nullum est dubium.
Grabe.
The Syriac agree3 with the received text, Vn Theophylaclus ambo ad hunc locum Pauli o Axo LP The |An ."m |1 scribunt fiaxdpios 'loidvvns rets vcwreb :
Clkrm. errs widely with nativitatis. pay irapatviaets Kawotpuvias elire, 5ia ttjs Nolalu digna est dementis lexandrini observatio lib.
Stromatum pag.
A at oifp&byyov rb Kat ypdtptcv, a>s tome, Beatus autem Joannes rccentiores admo3.83, ubi citatis Apostoli verbis hav tubdit: virb rairni {\eyxb)ievoi 7775 (puvrfi nitiones dixit vocum novitatcs, legem, ut videtur, Katvotpuivtas per at diphthongum in prima.
Ac licet apud Chrysosiomum dirb tuv alpieewv, rat irpbs Ti/xb9eov ol i$cTovtrti> im<rTo\ds.
Cum ab liae voce loco citato in editis nostris cxcmplaribus rcdarguantur hceretici, Epistolas ad Timole'jamus ncrocpwrlas, ipsum tauten scriptheum abrogant.
Id quod de Marcione sisse vel legisse xatvoipwvlat, propter citatos auctores id plane confirmed, quod in loco paralhlu constat ex Tertulliani lib.
V. adversus Epipkanii hunc h(ercsiarchum in fine, ad Timoth. cap. 1, v.
16, tarn in textu quam in commcntario Katvotpaet
Uteres. XLII.
Neque mirum: quippe ettm Ti vlas expre'scrit.
Fieri igitur potuit, ut aperte feriebat prophetia Apostoli I seqq.
Grabs. et S.
Jreneeus ita legerit scripscritque. moth. iv.
I, semen patcrnalc.
Grabe suggests Quicquid vera de Irerueo statuatur, in a epistola B. Apostoli genuinam esse lectiothe insertion of vel before these words, and Mabsuet adopts the suggestion in ncm K<vo<pwvlai, quam post Clementem Alexandrinum, loco mox citando, post silence.
But the MSS. omit it, and it hardly required, for Sophia conveyed (Ecumenium et Theophylactumin vul is to man, through Demiurge, the spiritual garis exemplaribus Greecis nos agnoscimus, omnes largientur puto, qui hunc locum principle derived from Bythus, p.
51.
The term, therefore, best taken in contulcrint cum altcro Ooloss. ii. is 8. iTerc ft^Tii ifidt torat apposition with Matrem, see p.
50, n. avXaytoyCjv bib. b ttjs tp^woft*1* Kal Ktv^jfl dirdr-ns.
Ubi and p.
39, n.
DECAS INAUDITORUM
NOMINUM.
7Et usque hoc quidem per hunianas affectiones, et per id lib. n. quod similia dicant multia ignorantibus Deum, verisimiliter visi ^l^*sunt abstrahere quosdam, attrahentes per ea
quae assueti sunt in xiv,a eum qui est de omnibus sermonem, Verbi Dei genesin exponentes, et 2[Veritatis et] Vitae, adhuc etiam Senstis, et Dei emissiones i. «. 2. obstetricantes.
Quae autem ex his non verisimiliter et sine ostensione, omnia ex omnibus mentiti sunt.
Quemadmodum qui assuetas escas, et ut illiciant, praemittunt, uti capiant aliquod animal, sensim blandientes eis per assueta pabula, quousque accipiant ; sumentes autem ea captiva, alligant amarissime, et ducunt per vim abstrahentes quocunque ipsi voluerint : sic autem et hi 3 dissuadentes per pithanologiam assumere paulatim mansueti 4 opinapraedictam emissionem, inferunt neque congruentia, neque
tas reliquarum emissionum species, ex Logo quidem et Zoe ['decern] dicentes "iEonas emissos, de Anthropo autem et JEcclesia, duodecim : et horum nec ostensionem, nec testimonia, nec verisimilitudinem, nec in totum aliquid talium habentes, frustra autem et prout evenit, credi volunt, ex Logo et Zoe 1 Qua should have been rendered gredi privceptum Dei, in fine esurientem quihus; Grace, did. twv cIw$6twv, M non potuit dissuadere, earn quat a Deo essct, sustinere escam. mBavoXoyla.
Cf.
Tin Ttpl tA irdvra \byov. p. 1, n. 4.
4 Grazce, oifii trpoaSoKifrovt, uti con-
Stieren inserts the bracketted words, being found in the earlier edi jicio.
Grabe. tions as well as in the Merc. MSS. i. ii.
5 Decern is bracketted, for though Grabe professes to have added the word and Voss.
They are omitted in the Clerm. MS., and they scarcely seem to on the faith of Dodwell from the Voss.
MS., Stikkkn denies that it is found in be in their proper place.
The next sentence I retranslate as, a fie toOtuv it.
The Clhrm. MS. has Zoea, the final airuKbrwt KdX avairofidKrus Tarrdwaaw vowel in all probability representing the numeral X.
Massuet silently retains 3 dissuadentes.
The first part of the word.
Massuet'8 conjectural emendation pau 8 The anonymous biographer of Plato latim assuetis his suadenles, is not re shews that the philosopher may have quired, for mansueti harmonises well with suggested the use of the term Klu)v to the words, et ut illiciant, that had pre the Gnostic sects, where he says, evpe fie ceded.
The Greek was, in all proba Kal rl iffTW alihv' ol yap irpo airrov al&va bility kot 6\lyo? irpaeU irapaireiBovTes, iXeyov tt\v direipiav rov XP^>V0V,aiVds fie which last term having been rendered by ISeiiZcv lis a\\n lariv ri iretpla tou x/>6dissuadentes, seemingly gives the exact vov, Kal dXXos 6 altiv.
The term at£w contrary sense in the translation to that being perhaps to immaterial substance required by the context ; but in v. xxi. what t6jtos was to matter.
Its Syriac dissuadere evidently represents irapaequivalent in Ephr.
Syr. ]AjAj1, irel$eiv.
Quoniam in principio per escam meaning eternal substance. non esurientcm hominem seduxit trans-
DODECAS. lib. it.
^onis exsistentibus emissum esse Bythum [BythiumJ et Mixin, Naturalem et Delectamentum, ImiDsenescibileni et Unitionem,
if' mass" xiTmobilem et Contemperamentum, Monogenem et Macariam.
De Anthropo auteni et Ecclesia similiter iEonis exsistentibus emis sum esse Paracletum et Pistin, Patricon et Elpida, Metricon et Agapen, 2Ainon et Synesin, Ecclesiasticum et Macarioteta, g. 144.
Theleton et Sophiam.
Hujus autem Sophise 3passiones et errorem, et quemadmodum 'periclitata est perire propter inquisitionem
Patris, quemadmodum dicunt, et extra Pleroma operositatem, et
labe mundi fabricatorem emissum docent, in eo qui est
ex quali ante hunc libro sententias hsereticorum enarrantes, cum omni postgenitum his Christum autem, quern diligentia exposuimus
: in omnibus emissum esse dicunt, et Sotera autem ex his qui
labe facti sunt ^Eonibus habuisse substantiam.
Necessarie m. ik
autem nunc nominum istorum meminimus, ut ex istis sit manifestum absurdum eorum mendacium, et confusio fictse noniinationis.
Ipsi autem detrahunt 9iEonibu8 suis hujusmodi appellationibus multis, ethnicis verisimilia et credibilia apponentibus nomina his qui vocantur duodecim dii ipsorum, quos et ipsos imagines duodecim iEonibus esse volunt imaginibus multo decentiora, et magis ; potentia, per etymologiam ad intentionem divinitatis adducere nomina 10 habentibus.
The sense requires irKvpiiuari in
Naturalem. avrcxfunj.
Stieren says with justice that the stead of (KTpuixari in the original. a Grabe's supposition certainly does not strange names of these iEons were very satisfy the judgment, viz. that owing to likely to be incorrectly written by un the aboriginal genu of disorder descend learned scribes; he proposes Aeinun, ing through the Pleroma from Nus to that reading being supported, as he Sophia, the whole body of ^^3ons were imagines, by preponderating evidence.
It has already been shewn that jEonion said to be in Labe facti.
Cf. I. and i.
no improbable reading, p. II, n.
The Clerm. MS. exhibits ences, and the Ar. enos.
Hifpolytub says 14, n.
16, n. is p.
; that, in consequence of his multitudi nous origin, Soter was called kow&! tov ir\vpiJ)uaTos Kap-rrbs, or, as Irenjcus So Clerm. and Ar.
* e.
TrdBn.
Voss. and Merc. i. ii. passionis. i. airivBiap.a, fioriktfium.
Cf. it, terms See p.
15.
296.
Greece, rty l£w toC TrXripufiaros Rontons, the Clerm.
MS. has Mollis here and occasionally elsewhere
wpayuarelai'.
Grabs. as the ablative plural, compare the top of this page.
See p.
163, n.
and p.
272.
1, Grace, bv iirlyorov tovtois irSfft
irpof}ef3\Tjff0ai X/701W1.
Grabe.
For M10 habentibus. tQh e. tovtwv twv] dnivtiiv [i. yovov read atrbyovov, and compare traplxtiv] oviuara ex°^wv- . . wapaytw 1.
[f.
113, where this word p.
. rendered postgenitum. is
DE PLEROMATE
QUiESTIONES.
LIB. II. xix.
CAP. XIX.
xv. 1.
Qucestio de omni specie emissionis, et de Pleromatis inconsequentia.
Revert amur auteni nos ad prsedictam emissionum qusestionem.
Et primo quidem dicant nobis causam hujusmodi emis sionis TEonum, ut nihil tangant eorum quae sunt conditionis.
Non enim ilia propter conditionem dicunt facta, sed conditionem propter ilia: et non ilia horum imagines, sed haec illorum esse dicunt.
Quemadmodum igitur imaginum causam reddunt dicentes, mensem quidem triginta habere dies propter triginta ^Eonas, et diem duodecim horas, et annum duodecim menses, propter
duodecim iEonas quae sunt intra Pleroma, et qusecunque 'alia delirant ; nunc dicant nobis causam istam iEonum emissionis, quid quia facta est talis : propter quid autem prima et archegonos omnium octonatio emissa est, et non quinio, vel trinitas, aut septenatio, aut aliquid eorum, quse in alterum numerum confiniuntur?
Et quid quia ex Logo et Zoe decern emissi sunt j^Eones, et non plures aut minus : et rursus ex Anthropo et Ecclesia duodecim, cum possent et haec, aut plus aut minus fieri
Universum quoque Pleroma, quid utique tripartitum est in octonationem, et decadem, et duodecadem : et non alterum quendara praeter hos numerum ?
Et divisio autem ipsa quid utique in tres, et non in quatuor, vel quinque, vel sex, vel in alterum quendam facta est nume rum nihil 2tangentes eorum numerorum, qui sunt conditionis?
3 ilia his dicunt, et oportet ea propriam habere antiquiora enim 1 I follow the reading of the Clerm. the former, as being antecedent, should and its satellite the Voss. MS.
Gbabb be independent of the latter in their adopts the Arcnd. reading talia.
But numerical peculiarities.
The .(Eons of 8<ra AMa sounds most like the Greek. the Pleroma are expressed by a neuter 3 tangentes, referring to the numbers plural in the beginning of this paragraph, previously implied in the sentence, 4, 5, The brackets introduced by Grabe, and 6, can sum no number that symbolises adopted by Masscet and Stieren, any principal work or part of creation, which served to carry on the sense from as seven for instance Bums the days conditionis to comentientes, are cancelled of the week and the planets, &c.
&c. as worse than useless ; one and all ignore Compare the opening of this section, the difficulty contained in the connexion nihil tangant eorum qua sunt condiof the last three words with the contionis. text, but the sense will best be attained
3 Ilia, referring to the .£2ons of through the Greek, otSb Kadanro/iivout the Pleroma, his to things create, and tuv rrjs ktUtcus apidn&v, ipxaiorcpa yap
QUIS TYPUS lib. ii. xix. rationem ; earn quae est ante constitutionem, sed non earn quae est mass n' secundum constitutionem consentientes ad consonationem.
Quam o1« *• quidem nos de conditione enuntiantes, aptabilia dicimus ; apta 1 his qua; facta sunt huic rhythmizationi : illos autein propriam causam de his quae anteriora sunt, et a est enim haec rhythmizatio semetipsis perfecta, non habentes enuntiare, in summam aporiam incidere necesse est.
Quae enim nos de constitutione velut ignorantes interrogant, ipsi de Pleromate e contrario interrogati, vel hunianas affectiones enarrabunt, vel in eum descendent sermonem, qui est erga consonantiam quae est in creatura, improprie respondentes de secundis, et non secundum eos de primis.
Non enim de ea quae est secundum creaturam consonantia, nec de humanis affectioni-
bus interrogamus eos; sed quia utique Pleroma ipsoruin, cujus imaginem creaturam esse dicunt, octiforme, et deciforme, et duodeciforme est, vane et improvide Pleroma ejusmodi figurae effecisse Patrem ipsorum fatebuntur, et deformitatem circumdabunt Patri, si irrationabiliter aliquid fecit.
Aut rursus si secundum providen2 uti tiam Patris dicent sic einissum Pleroma propter creaturam, bene rhythmizati ipsam essentiam, jam non propter se factum erit Pleroma, sed propter earn quae secundum similitudinem ipsius futura esset imago :
(quemadmodum quae de luto est, non propter semetipsam figuratur statua ; sed propter earn quae ex aeramento, vel auro, vel argento habet fieri) et honoratior creatura erit quam Pleroma, si propter illam ilia emissa sunt.
CAP. XX.
Quoniam si quis transmotus fuerit a Demiurgo, in mulr tos Deos et injinitos mundos excidere eum necesse est.
1 .
Si autem nulli eorum assentire voluerint, quoniam convinu. w. centur a nobis, non habentes reddere causam talis emissionis Pleromatis ipsorum, cogentur concludi, uti confiteantur supra Ple roma alteram quandam esse dispositionem magis spiritalem, et magis dominantem, secundum quam deformatum est Pleroma rdSe toi'tuk tpaaw, xpr) W toOto rbr 1 hit, i. e. in hit. ttiov Ix*'"
M>yov, rbi> irpb rrjs Krlaeas a Rhythmizati in activa significatione d\Y ov t6v Kara TTji/ ktLgiv, 6/io5o£oDira pro disponentis vd ordinantis aceipe, et tit aviupuvLav, i. e. consentientia. ad Patris refer.
Mass.
PLEROMATIS
PRIM1GENIUS.
ipsorum.
Si enim Demiurgus non a semetipso figurationem crealib. ii. **. turce fabricavit talem, sed secundum illorum quae sursum erant G£,n;"'figuram ; Bythus ipsorum, qui utique hujusmodi figurationis perfecit esse Pleroma, vel a quo figuram eorum quse ante ipsum facta sunt, accepit !
Oportet enim vel in eo Deo qui fecerit mundum perseverare sententiam, quoniam sua potestate et a semetipso accepit exemplum mundi fabricationis : vel si motus quis ab hoc fuerit, semper quserendi necessitas erit, unde ei qui super eum est, figuratio eorum quse facta sunt, quis et numerus emissionum, et substantia ipsius exempli ?
Si autem licuit Bytho a semetipso talem figurationem Pleromatis perficere; quid utique Demiurgo non licuit a semetipso mundum talem fecisse ?
Rursum igitur si illorum imago conditio
est, quid prohibet ilia eorum (jure super ea sunt imagines esse dicere, et qme super ea sunt, rursus aliorum; et in immensas imagines imaginum excidere ?
Sicut 1passus est Basilides, cum minime attigisset veritatem, et putans per immensam successionem g. 146. eorum, qure ex invicem facta sunt, effugere talem aporiam ; quando ccolxv coelos per successionem et similitudinem ab invicem factos enuntiavit, et horum ostensionem esse numerum 2 super hos virtutem, anni dierum, quemadmodum prsediximus: et quam et innoniinabilem vocant, et hujus dispositionem : et nec sic quidem effugit talem aporiam.
Interrogatus enim unde coelo ei qui est super omnes, ex quo reliquos per successionem factos vult, figurationis imago ?
Ab ea dispositione, dicet, quse est secundum innominabilem.
Et aut innominabilem a semetipso fecisse "dicet earn ; vel alteram quandam super hunc potestatem esse consentire necesse habebit, ex qua accepit innominabilis ejus tantara eorum quse sunt secundum eum figurationem.
Quanto igitur tutius et diligentius, quod est verum statim initio confiteri, quoniam fabri * talem fecit, solus est Deus, et cator Deus hie, qui mundum non est alius Deus prater eum ; ipse a semetipso exemplum et figurationem eorum quse facta sunt, accipiens : quam post tantam irreligiositatem et circuitum defessos, cogi aliquando in 1 Quod Grceci dicunt, Strep twaOtv i 3 Dick in Stieren's ed. is an error BairiXeiSijs, Latino modo dimidum fueof the press. rat:
Quod Basilidi accidit.
Bill.
4 Talem, which is read in the Clerm. s Super is omitted in the Ar.' MS. and ARUND.MSS.and printed by Grabe, but is read in the Clerm. and Voss. is silently dropped by Massuet.
The MSS.
The other editions have hotranslator seems to have read roiov (t&v rum.
Ko<rp.ov, &c.) instead of otos, mhn.
EMISSIONIBUS
lib n. aliquo uno 1statuere sensuni, et ex eo figurationem sfactorem GR.n'.«ii. confiteri?
MASS. II.
xvL 3.
CAP. XXI.
Quoniam qua; nobis qui sumus ah Ecclesia, imputant ii qui sunt a Valentino, illis rursus imputant hi qui sunt a Basilide, et illis item alii.
Etenim hoc quod imputant nobis qui sunt a Valentino, in ea quae est deorsum hebdomade dicentes nos remanere, quasi non attollentes in altum inentem, neque quae sursum sunt sentientes, quoniam portentiloquium ipsorum non recipimus, hoc idem ipsum qui a Basilide sunt his imputant, quasi his adhuc circa ea
quae deorsum sunt volutantibus usque ad primam et secundam octonationem, et post triginta iEonas indocte putare eos statim 8non investigantes invenisse eum qui supra omnia est Patrem, sensu in id quod est super ccclxv ccelos Pleroma, *quae est supra quadraginta quinque ogdoadas.
Et illis iterum juste quis imputabit, fingens quatuor millia et ccc et lxxx coelos vel iEonas: quoniam hi dies anni tantas horas habent.
Si autem quis et noctium apponat, duplicans praedictas horas, magnam multitudinem octonationum, et innumerabilem quandam iEonum operositatem putans adinvenisse, adversus eum qui est super 6 omnium semetipsum perfectiorem suspicans, eadem omnia Pater omnibus imputabit; quoniam non sufficiant in altitudinem ejus quae ab ipso dicebatur multitudo ccelorum vel ^Eonum ; sed deficientes vel in ea quae sunt deorsum, vel in medietate perseverant.
Ejus igitur quae est secundum pleroma ipsorum disposim. isa tionis, et maxime ejus quae est secundum primam ogdoadem, tantas contradictiones et aporias 6habentes, inspiciamus et reliqua; propter illorum insensationem, et nos de his quae non sunt quaerentes; necessarie autem et hoc facientes, quoniam hujus rei credita est nobis procuratio, et qui velimus omnes homines ad 1 Statuere, ipdbftv, Billius ; but 6 Habentet] Legendum, nm me aniioT&vai rbv vouv ia more obvious. mus falUt, habentis.
Duos enim genitivot 3 Facto-rum legendum conjieio ; sicut Gracos ravrris ^xotfcrijs ,n Latino retinere figurationem eorum qtue facta sunt.
Gb.
Interprcti pro more placuitse videtur, cum 3 o{% tro/iivovs T(f vif iirl to ... per duot ablatiros, Ea —babentc, red4 1. 5«i, i. e. numenu. dendi esscnt.
Sed et vtdgata lectio reti9 tt6mtwv iavrbv rtkubrtpov. neri potest.
QU-ESTIONES.
o. U7. agnitionem veritatis venire : et quoniam tu ipse postulaveris accilib. n. pere a nobis multas et universas eversionis eorum occasiones.
GRfA^ *J Quseritur igitur, quemadmodum emissi sunt reliqui ^Eones? xv"Utrum uniti ei qui emiserit, quemadmodum a sole radii, an 1 efficabiliter et partiliter, uti sit unusquisque eorum separatim, et suam figurationem habens, quemadmodum ab homine homo, et a pecude pecus ?
Aut secundum germinationem, quemadmodum ab arbore a ejusdem substantia exsistebant his qui se rami ?
Et utrum emiserunt, an ex altera quadam substantia substantiam habentes ?
Et utrum in eodem emissi sunt, ut ejusdem temporis essent sibi; an secundum ordinem quendam, ita ut antiquiores quidam ipsorum, alii vero 3juveniores essent ?
Et utrum simplices quidam et uniformes, et undique sibi sequales et similes, quemadmodum spiritus et lumina emissa sunt; an compositi et differentes, dissimiles
membris suis ?
Sed si quidem efficabiliter et secundum suam genesin unusquisque illorum emissus est secundum hominum similitudinem ; vel generationes Patris erunt ejusdem substantia ei et similes generatori, vel 4 [si] dissimiles parebunt, ex altera quadam substantia confiteri eos [esse] necesse est.
Et si quidem patris generationes similes emissori, impassibilia perseverabunt ea quae emissa sunt, quemadmodum et is qui emisit ilia; si autem ex altera quadam substantia, quae est capax passionum, unde hsec dissimilis substantia intra illud quod est incorruptelse Pleroma?
Adhuc etiam secundum hanc rationem unusquisque eorum sepa ratim divisus ab altero intelligetur, quemadmodum homines, non admixtus, nec unitus alter altero, sed in figuratione discreta et circumscriptione definita, et magnitudinis quantitate unusquis que ipsorum deformatus ; quae propria corporis sunt, et non spiritus.
Jam igitur non spiritale Pleroma esse dicant, nec semetipsos 1 According to Gbabk and Mass. lupracap.
19. Noviusaliquid.
Et proxi mo capite, Juvenior aliquis.
Et cap. 33.
Qui est decorior.
Homini Oraxo Lritinc ttoitjtikuh Kal fiepiffTwt, but tvepyws Kal Xupiffruts might be preferable ; i. e. ac scribenti luce facile condonantur: quantually, evepyws being to Swarus as esse quam etiam apud Columellam lib. 9, cap. is to po$se. a ejusdem —his.
The Greek being 11. legatur, Juveniut examen.
Feuard.
4 si is omitted in the Clerm. and Ar.
MSS., and it is not wanted, as it de 6/ioowioi . . . reus, pp.
49, 50.
Billius is clearly wrong in rendering these words t^t a&rrjs oialas rcwy. stroys the alternative marked by vel . . . vel.
If cancelled, et must be supplied before ex altera.
Ab. omits esse.
3 Heurrepov, recentius, posterity.
Comparativis isliusirwdi non raro utitur, ut
EMISSIONIBUS
QU^STIONES.
spiritales; siquidem velut homines, iEones ipsorum epulantes sedent apud Patrem, et ipsum tali figuratione exsistentem, quemOR IT. xxiii.
MASS. II.
3admodum detegunt eum qui ab eo emissi sunt.
Si autem velut a lumine lumina accensa sunt, ^Eones a Logo, Logos autem a Nu, et Nus a Bytho ; velut verbi gratia, a facula faculae ; generatione quidem et magnitudine fortasse distabunt ab invicem : ejusdem autem substantia? cum sint cum principe emissionis ipsorum, ant omnes impassibiles perseverant, aut et pater ipsorum participabit passiones.
Neque enim qua? postea accensa est facula, alterum lumen habebit quam illud quod ante 1in unum in earn fuit.
Quapropter et lumina ipsorum composita principalem unitionem recurrunt, cum fiat unum lumen quod fuit et a principio.
Quod autem juvenius est et antiquius, neque in ipso lumine intelligi potest (unum enim lumen est totum) nec in
ipsis qua; perceperunt lumen faculis :
(etenim ipsa? secundum substantiam materia? id terapus habent; una enim et eadem est facularum materia) sed tantum secundum accensionem, quoniain 2 pusillum tempus, altera autem nunc accensa altera quidem ante est.
CAP. XXII.
Ostensio quoniam Logos in diminutione non est prolatvs: et Quomodo secundum hcereticos voluntas Patris invenitur fecisse iynorantiam et labem.
Labes igitur ejus quae est secundum ignorantiam passionis, o. i« aut universo similiter Pleromati ipsorum proveniet, cum sint ejus dem substantia1, et erit in ignorantiao labe, id est, semetipsum ignorans Propator: aut similiter omnia impassibilia perseverabunt ea qiue sunt intra Pleroma lumina.
Unde igitur circa juniorem iEonem passio, si paternum lumen est ex quo omnia m. id. constituta sunt lumina, quod natural iter impassibile est!
Quo modo autem et juvenior aliquis aut senior in ipsis JEon dici potest, cum sit unum lumen totius Pleromatis ?
Et si quis stellas dicat eos, nihilominus eadem universi apparebunt natura particilCor.xv.u. pantes.
Etenim si stella a slella in claritate differt, sed non 1 For in Stieben carelessly prints and then the transition from tempm puet. tillum to temptw ilium, as found in the s These words were first transposed, Asund. MS. was easy.
INSTAE
EMISSIONIS
OBIGO.
secundum qualitatem, nec secundum substantiam, secundum quam lib. ii. passibile aliquid vel impassibile est ; sed aut universos, ex lumine GMA\jgxuivcum sint paterno, naturaliter impassibiles et immutabiles esse oporxvii 5tet : aut universi cum paterno lumine et passibiles, et commutationum corruptionis capaces sunt.
Hsec autem eadem ratio sequetur, etsi, velut ab arbore ramos, dicant a Logo natam esse emissionem iEonum, cum Logos a Patre ipsorum generationem habeat : ejusdem enim substantia; omnes inveniuntur cum Patre, tantum secundum magnitudinem, sed non secundum naturam differentes ab invicem, et magnitudinem complentes Patris, quemadmodum digiti complent manum.
Si igitur Pater in passione et ignorantia, et ii utique qui ex eo generati sunt, iEones.
Si autem impium est Patri omnium ignorantiam et passionem affingere, quomodo ab eo emissum dicunt ^Eonem passibilem,
1 et hoc ipsi Sophia; Dei eandem
impietatem affingentes, semetipsos religiosos esse dicent ? a quomodo a sole radios, iEonas ipsorum emis2.
Si autem siones habuisse dicent, ejusdem substantia? et de eodem omnes cum sint, aut omnes capaces passionis erunt cum eo qui ipsos emisit, aut omnes impassibiles perseverabunt.
Non enim jam quosdam impassibiles, quosdam autem passibiles possunt ex tali emissione confiteri.
Si igitur omnes impassibiles dicunt, ipsi suum argumentum dissolvunt.
Quomodo enim passus est minor JEoa, si omnes erant impassibiles I Si autem omnes dicunt par ticipate passionis hujus, quemadmodum 3 quidam audent dicere, quia a Logo quidem ccepit, derivatio autem in Sophiam, in Lo4 Nun Propatoris passionem revocantes arguentur, et Nun Propatoris et ipsum Patrem in passione fuisse confitentes.
Non enim ut compositum animal quiddam est omnium Pater, gum hujus 6 sed Nus Pater, et prseter Nun, quemadmodum prseostendimus ; 1 Et quidem, Orceeum koX tovto, redparticle ct seems to be required before Nun, unless indeed Nun Propatoris be dere debuisset Jnterpres.
Gbabk.
3 Eodem inter alia simili ad declaeliminated as an insertion from the fol randam Filii a Deo Patre generationem lowing line.
The ^Eonic disorder com usus est Tertullianus lib. contra Praxean menced Iv ToTt irepl tox Now Kal Tjjc 'AXtfSeiav, p. 14.
5 Nec Deus qui intelligihir a nobis, alio modo intelligi potest, nisi mens soluta cap. 8. Gkabe.
But such illustrations are all of them more or less objection able ; for one and all, they involve a sepa ration either in time or space of the quosdam, et libera, segregata ab omni conderived substance from the original.
See Hist, and Theol. of Creeds, p. 140.
3 See p.
16, n.
5 ; 17, n. 2. cretitme mortali, omnia sentiens et movens.
Cic. deN.De0r.4The philosophy of the ancients very generally exhibits a belief in one Supreme Incorporeal Divine Being,
* Hujus, Tafrnji, to vidos sc.
The
VOL. I.
NON EST IN LOGO lib. ii.
Pater Nus.
Necesse est itaque et eum qui ex eo est Logos, iramo GMAss."iv' maS's autem ipsum Nun, cum sit Logos, perfectum et impassibiXTiL 7lem esse ; et eas quae ex eo sunt emissiones, ejusdem substantiae cum sint cujus et ipse, perfectas, et impassibiles, et semper similes cum eo perseverare, qui eas emisit.
Non igitur jam Logos quasi tertium ordinem generationis habens Hgnoravit Patrem, quemadmodum docent hi: hoc enim in hominum quidem generatione fortasse putabitur verisiniile esse, eo quod saepe ignorant suos parentes ; in Logo autem Patris omnimodo imposo. i« sibile est.
Si enim exsistens in Patre cognoscit hunc in quo est, hoc est semetipsum non ignorat : et quae ab hoc sunt emissiones, virtutes ejus exsistentes, et semper ei assistentes, non ignorabunt 2 Non capit eum qui se emisit, quemadmodum nec radii solem. igitur Dei Sophiam, earn quae intra Pleroma est, cum sit a tali
emissione, sub passione cecidisse, et talem ignorantiam concepisse.
Possibile est autem, earn quae est a Valentino Sapientiam, cum sit de diaboli emissione, in omni passione 3 fieri, et profunduni ignorantiae fructificare.
Ubi enim ipsi testimonium perhibent de matre sua, dicentes earn ^Eonis errantis generationem esse, jam non qurerere oportet causam, propter quam filii hujusmodi matris ignorantise semper natent in profundo.
Prseter has autem emissiones ego quidem jam non intelligo alteram posse eos dicere ; sed ne ipsi quidem alteram quandam proprietatem emissam reddentes aliquando, cogniti sunt nobis, licet valde multam de hujusmodi speciebus quaestionem habuerimus cum eis : hoc autem solum dicunt, quoniam emissi sunt unusquisque illorum, et ilium tantum
4cognovisse qui se emisit, ignorans autem eum qui ante ilium est.
Jam non autem cum ostensione progrediuntur, quemadmodum emissi sunt, aut quomodo capit tale Pl.
Phazd. pMvov tuv Avtojv cbrXow' tal e. g. Empedoclea says of the Deity, oi niv yap fiporin K«pa\fj kotA yvla k£ipuyij xal Kadapov.
Abist. de An. I. i.
KauTax. —Amman, in Abist. it. {pp..
1 Nus alone comprehended the es obK (cttiv irehioatrB' oiS'
6<p0a\poicrw sence of the Father, p. 9; he wished to impart this knowledge to the other i<piKrbv rifieripois, rj Xf/w!
Xo/Sety. —Cl. Al. 5. V.
-<3Don8,hut was restrained by Sige, 13.
The ^Eons that emanated from Logos, aWa <ppr)p>kpT] xal aOtatparos firXero were ko.t' ofoUut, not Kara yvwrw. s Aon capit as elsewhere for owe fcpovvov <ppbvrun nbapov airavra Aarataffovaa dofjoi. —Amman, in Ar. it. {pp..
Anaxagoras taught that the Deity was S^x^ai, sub. to \{yeiy.
3 Jicrl, ytviaBai.
4 The context requires cognmvrit.
Nous 6 SiaKOffpujf re kclI Ttdvrwv atrios.