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Hippolytus
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Introductory Notice to Hippolytus.
[680] The following are the meanings of these names:—
Twelve Æons from Anthropos and Ecclesia, (or) Logos and Zoe:—
A. Paracletus = Comforter.
B. Pistis = Faith.
C. Patricus = Paternal.
D. Elpis = Hope.
E. Metricus = Temperate.
F. Agape = Love.
G. Æinous = Ever-thinking.
H. Synesis = Intelligence.
I. Ecclesiasticus = Ecclesiastical.
J. Makariotes = Felicity.
K. Theletus = Volition.
L. Sophia = Wisdom.
[681] [Rev. ii. 24. It belongs to the “depths of Satan” to create mythologies that caricature the Divine mysteries. Cf. 2 Cor. ii. 11.]
[682] This Sophia was, so to speak, the bridge which spanned the abyss between God and Reality. Under an aspect of this kind Solomon (Prov. viii.) views Wisdom; and Valentinus introduces it into his system, according to the old Judaistic interpretation of Sophia, as the instrument for God’s creative energy. But Sophia thought to pass beyond her function as the connecting link between limited and illimitable existence, by an attempt to evolve the infinite from herself. She fails, and an abortive image of the true Wisdom is procreated, while Sophia herself sinks into this nether world.
[683] Miller’s text has, “a well-formed and properly-digested substance.” This reading is, however, obviously wrong, as is proved by a reference to what Epiphanius states (Hær., xxxi.) concerning Valentinus.
Chapter XXVI.—Valentinus’ Explanation of the Existence of Christ and the Spirit.
[684] Or, “Metagogeus”(see Irenæus, i. 1, 2, iii. 1).
[685] Bunsen corrects the passage, “So that she should not be inferior to any of the Æons, or unequal (in power) to any (of them).”
Chapter XXVII.—Valentinus’ Explanation of the Existence of Jesus; Power of Jesus Over Humanity.
[686] ἐνότητος: Miller has νεότητος, i.e., youth. The former is the emendation of Bernays.
[687] This is Bunsen’s text, ὑποστάτους. Duncker reads ὑποστατικὰς, hypostatic.
[688] Some read οὐσίαν (see Theodoret, Hær., c. vii.).
[689] ἐπιστροφὴν; or it may be rendered “solicitude.” Literally, it means a turning towards, as in this instance, for the purpose of prayer (see Irenæus, i. 5).
[690] Valentinus denominates what is psychical (natural) right, and what is material or pathematic left (see Irenæus, i. 5).
[691] Cruice renders the passage thus: “which is denominated right, or Demiurge, while fear it is that accomplishes this transformation.” The Demiurge is of course called “right,” as being the power of the psychical essence (see Clemens Alexandrinus, Hypot. excerpta e Theod., c. 43).
[692] Ps. cxi. 10; Prov. i. 7; ix. 10.
[693] Schneidewin fills up the hiatus thus: “Place of Mediation.” The above translation adopts the emendation of Cruice (see Irenæus, i. 5).
[694] Dan. vii. 9, 13, 22.
[695] Deut. ix. 3; Ps. l. 3; Heb. xii. 29.
[697] See Epistle of Barnabas, chap. xv. vol. i. p. 146, and Ignatius’ Letter to the Magnesians, chap. ix. p. 63, this series.
Chapter XXVIII.—The Valentinian Origin of the Creation.
[698] The opening sentence in this chapter is confused in Miller’s text. The sense, however, as given above, is deducible from a reference to a corresponding passage in Irenæus (i. 5).
[699] Deut. iv. 35; Isa. xlv. 5, 14, 18, 21, 22.
Chapter XXIX.—The Other Valentinian Emanations in Conformity with the Pythagorean System of Numbers.
[700] These words are a line out of Pythagoras’ Golden Verses:—
Πηγή τις ἀενάου φύσεως ῥιζώματ᾽ ἔχουσα—(48).
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