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S. Irenaeus Lugdunensis, Contra haereses liber secundus

Editors' preface

LIBER SECUNDUS.

Second Book.

PRAEFATIO.

Preface.

1. In primo quidem libro, qui ante hunc est, arguentes falsi nominis agnitionem, ostendimus tibi, dilectissime, omne ab his, qui sunt a Valentino, per multos et contrarios modos adinventum esse falsiloquium; etiam sententias exposuimus eorum, qui priores exstiterunt, discrepantes eos sibimetipsis ostendentes, multo autem prius ipsi veritati. Et Marci quoque magi sententiam, cum sit ex his, cum operibus ejus omni diligentia expo-

1. In the first book indeed, which precedes this one, refuting the falsely so-called knowledge, we showed you, most beloved, that all that has been devised in many and contrary ways by those who are of the school of Valentinus is falsehood; we also set forth the opinions of those who existed before, showing that they disagree with themselves, and much more previously with the truth itself. And the opinion of Marcus the magician also, since he is of these, with his works, with all diligence we set

Editors' notes and page, col. 707

Footnotes

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Cap. 1 et seqq.

Chapter 1 and following.

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Cap. 6.

Chapter 6.

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Cap. 7 et 8.

Chapters 7 and 8.

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Cap. 9, 10 et 11.

Chapters 9, 10 and 11.

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Cap. 12 et seqq.

Chapter 12 and following.

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Cap. 18.

Chapter 18.

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(53) ‹anchor: ordine jactitabant› · call in col 707–708 (full-width synopsis)

Cap. 19.

Chapter 19.

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(54) ‹anchor: typum et imaginem› · call in col 707–708 (full-width synopsis)

Cap. 20 et seqq.

Chapter 20 and following.

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(55) ‹anchor: posse arbitrabantur› · call in col 707–708 (full-width synopsis)

Cap. 24 et seqq.

Chapter 24 and following.

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(56) ‹anchor: intelligere concessum est› · call in col 707–708 (full-width synopsis)

Cap. 26 et seqq.

Chapter 26 and following.

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(57) ‹anchor: plane ignoramus› · call in col 707–708 (full-width synopsis)

Cap. 28.

Chapter 28.

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(58) ‹anchor: medietatis loco› · call in col 707–708 (full-width synopsis)

Cap. 29.

Chapter 29.

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(59) ‹anchor: Angelorum sponsas› · call in col 707–708 (full-width synopsis)

Cap. 30.

Chapter 30.

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(60) ‹anchor: miracula, ac quotidie ederentur› · call in col 707–708 (full-width synopsis)

Cap. 31.

Chapter 31.

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(61) ‹anchor: injusta esse› · call in col 707–708 (full-width synopsis)

Cap. 32.

Chapter 32.

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Cap. 33 et 34.

Chapters 33 and 34.

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Cap. 35.

Chapter 35.

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Eorum qui priores exstiterunt. Veterum scilicet Gnosticorum, Simonis Magi, Nicolaitarum, etc., quos lib. I, cap. ult., Valentinianorum patres et proavos dixit.

Of those who existed before. That is, of the older Gnostics, Simon Magus, the Nicolaitans, etc., whom in Book I, last chapter, he called the fathers and forefathers of the Valentinians.

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Footnotes

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Eorum qui priores exstiterunt. Veterum scilicet Gnosticorum, Simonis Magi, Nicolaitarum, etc., quos lib. I, cap. ult., Valentinianorum patres et proavos dixit.

"Of those who came before." That is, of the old Gnostics, Simon Magus, the Nicolaitans, etc., whom in Book I, last chapter, he called the fathers and forefathers of the Valentinians.

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suimus : et quanta ex Scripturis eligentes, adaptare conantur fictioni suae, diligenter retulimus : et quonam modo per numeros, et per viginti quatuor elementa alphabeti, veritatem affirmare, conantur et audent, minutatim perexivimus. Et quemadmodum conditionem secundum imaginem invisibilis apud eos Pleromatis factam dicunt, et quanta de Demiurgo sentiunt ac docent, renuntiavimus; et progenitoris ipsorum doctrinam, Simonis Magi Samaritani, et omnium eorum, qui successerunt ei, manifestavimus. Diximus quoque multitudinem eorum, qui sunt ab eo Gnostici; et differentias ipsorum, et doctrinas, et successiones adnotavimus; quaeque ab eis haereses institutae sunt, omnes exposuimus. Et quoniam omnes a Simone haeretici initia sumentes, impia et irreligiosa dogmata induxerunt in hanc vitam, ostendimus; et redemptionem ipsorum, et quomodo initiant eos qui perficiuntur, et affationes eorum, et mysteria manifestavimus; et quia unus Deus conditor, et quia non postremitatis fructus, et quia neque super illum, neque post eum est aliquid.

we have set forth; and how many things they select from the Scriptures and endeavour to adapt to their own fiction, we have diligently related; and in what manner by means of numbers, and by the twenty-four letters of the alphabet, they endeavour and dare to establish the truth, we have gone through in detail. And how they say that creation was made after the image of the invisible Pleroma among them, and how many things they think and teach concerning the Demiurge, we have declared; and we have made manifest the doctrine of their progenitor, Simon the Samaritan sorcerer, and of all those who succeeded him. We have also spoken of the multitude of those Gnostics who are from him; and we have noted their differences, and doctrines, and successions; and all the heresies that have been founded by them we have expounded. And we have shown that all heretics, taking their beginnings from Simon, have introduced impious and irreligious dogmas into this life; and we have made manifest their redemption, and how they initiate those who are perfected, and their invocations, and their mysteries; and that there is one God the Founder, and that He is not the fruit of defect, and that there is nothing either above Him or after Him.

2. In hoc autem libro instruemus quae nobis apta sunt, et quae permittit tempus, et evertemus per magna capitula omnem ipsorum regulam : quapropter quod sit detectio et eversio sententiae ipsorum, operis hujus conscriptionem ita titulavimus. Oportet enim absconditas ipsorum conjugationes, per manifestarum conjugationum indicium et eversionem, Bythum dissolvere; et quoniam neque fuerit aliquando, neque sit, accipere ostensionem.

2. Now in this book we shall furnish the things that are fitting for us and that time permits, and we shall overturn their whole rule under main heads; wherefore, because it is the detection and overthrow of their opinion, we have so entitled the writing of this work. For it is necessary, by the exposure and overthrow of their conjugationes, to dissolve their hidden conjugations and Bythus, and to obtain demonstration that he neither ever was at any time, nor is.

CAPUT PRIMUM.

Chapter I.

Deum unum esse, nec supra aut infra eum, alium Deum, vel Principium, aut Pleroma, aut Potestatem esse posse.

That God is one, and that neither above nor below Him can there be another God, or Beginning, or Pleroma, or Power.

Bene igitur habet a primo, et maximo capitulo inchoare nos, a Demiurgo Deo, qui fecit coelum et terram, et omnia quae in eis sunt, quem ii blasphemantes extremitatis fructum dicunt, et

1. It is well, therefore, for us to begin from the first and greatest head, from the Demiurge God, Who made heaven and earth and all things that are in them, Whom these men blaspheming call the fruit of defect, and

Editors' notes and page, col. 709

Footnotes

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Et quonam modo. Sic ex Clarom. reponere satius visum est. Consentit Voss., nisi quod pro quonam, vitiose habeat, quoniam. In Feuard., iidem quodam modo. In caet., iidem quonam modo.

"And in what way." It seemed better to restore this from the Clermont manuscript. The Vossianus agrees, except that for quonam it wrongly has quoniam. In Feuardent, "the same in a certain way"; in the others, "the same, in what way".

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Affirmare. Billius lib. I Observat. sacrar., cap. 33, legendum conjicit, infirmare. Sed vanam esse conjecturam deprehendet, quisquis legerit lib. I, cap. 15, n. 4, et cap. 16, n. 3.

"To affirm." Billius, Sacred Observations Book I, ch. 33, conjectures that infirmare ("to weaken") should be read. But anyone who reads Book I, ch. 15, n. 4, and ch. 16, n. 3, will find the conjecture groundless.

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Minutatim perexivimus. Perexire, inquit optime Billius, novo ac Latinis prorsus inusitato more dixit, quod Graeci διεξελθεῖν, id est commemorare, enarrare, etc., dicunt.

"We have gone through in detail." He said perexire, as Billius very well remarks, in a new manner wholly unusual among Latin writers, for what the Greeks express by διεξελθεῖν, that is, to recount, to narrate, etc.

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Affationes. Sic recte cod. Clarom. In Feuard. marg., Pass. et Voss., affectiones; editt. fact.ones; sed corrupte. Genuinam enim esse nostram lectionem demonstrant quae immediate praecedunt: et redemptionem eorum, et quomodo initiant eos qui perficiuntur. Affationes vero sunt profanae illae haereticorum redemptionis, de qua hic loquitur, formulae, seu invocationes, quas superius retulit lib. I, c. 21. Eadem voce pro invocationibus utitur inferius, hoc scilicet lib. II, c. 6.

"Addresses." So, correctly, the Clermont codex. Feuardent's margin, the Passerat and Voss manuscripts have affectiones; the editions fact.ones; but these are corrupt. That our reading is genuine is shown by what immediately precedes: "and their redemption, and how they initiate those who are perfected." The affationes are those profane formulas, or invocations, of the heretics' redemption, of which he speaks here, and which he reported above in Book I, ch. 21. He uses the same word for "invocations" further on, namely in this Book II, ch. 6.

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Postremitatis. Graece ὑστερήματος, quod alibi passim vertit, labis, defectus, passionis, et cap. I sequenti, extremitatis.

"Of the last-ness." In Greek ὑστερήματος ("of the deficiency"), which elsewhere he renders variously as "of the blemish", "of the defect", "of the passion", and in the following ch. 1, "of the extremity".

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Eversionem Bythum dissolvere, et quoniam, etc. Haec ita translocanda esse conjicit Grab., eversionem dissolvere, et Bythum, quoniam, etc., sed frustra. Sensus est, ni fallor, absconditis ipsorum conjugationibus semel patefactis, et eversis, Bythum ipsum dissolvi.

"Overthrow ... to dissolve Bythus, and that," etc. Grabe conjectures that these words should be rearranged thus: "to dissolve the overthrow, and Bythus, that," etc., but in vain. The sense, unless I am mistaken, is that once their hidden conjugal pairs have been laid open and overthrown, Bythus himself is dissolved.

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Maximo. In editt. Eras. et Gallas. necnon mss. Arund. et Merc. 2, proximo.

"Greatest." In the editions of Erasmus and Gallasius, and also the Arundel and Mercerus 2 manuscripts, proximo ("nearest").

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Page

running head: CONTRA HÆRESES LIB. II.
marginal letters: A suimus : et quanta; B hæretici initia; C neque fuerit aliquando; D cap. 33, legendum
old-edition numerals: 116 before CAPUT PRIMUM.
other: Latin only, no Greek printed; suimus from exposuimus at start of column

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ostendere, quoniam neque super eum, neque post eum est aliquid : neque ab aliquo motus, sed sua sententia et libere fecit omnia, cum sit solus Deus, et solus Dominus, et solus conditor, et solus Pater, et solus continens omnia, et omnibus, ut sint, ipse praestans.

to show that there is nothing either above Him or after Him, and that He was not moved by anyone, but of His own purpose and freely made all things, since He is the only God, and the only Lord, and the only Founder, and the only Father, and alone containing all things, and Himself granting to all things that they should be.

2. Quemadmodum enim poterit super hunc alia Plenitudo, aut Initium, aut Potestas, aut alius Deus esse : cum oporteat Deum horum omnium Pleroma in immenso omnia circumcontinere, et circumcontineri a nemine? Si autem extra illum est aliquid, jam non omnium est Pleroma, neque continet omnia. Deerit enim Pleromati, aut ei qui sit super omnia Deo, hoc quod extra eum dicunt. Quod autem deest, et delibatum est ab aliquo, hoc non est omnium Pleroma. Et terminum autem, et medietatem, et finem habebit ad eos qui sunt extra eum. Si autem finis est in ea quae sunt deorsum, initium est et in ea quae sunt sursum. Similiter autem et ex reliquis partibus necessitas est omnis id ipsum experiri, et ab eis qui foris sunt contineri, et determinari, et includi. Is enim qui est deorsum finis, necessario omni modo circumscribit, et circumdat eum qui finiatur in eum. Erit enim, secundum eos, Pater omnium (quem videlicet et Proonta, et Proarchen vocant), cum Pleromate ipsorum, et Marcionis bonus Deus, in aliquo conditus, et inclusus, et a foris circumdatus ab altera principalitate, quam necesse est majorem esse; quoniam id quod continet, eo quod continetur majus est : quod autem majus est, id et firmius est, et magis Dominus : et quod majus est, et firmius, et magis Dominus, hoc erit Deus.

2. For how can there be above Him another Fulness (Pleroma), or Beginning, or Power, or another God, seeing that God, the Pleroma of all these things, must in His immensity encompass and contain all things, and be encompassed by no one? But if there is anything outside Him, then He is no longer the Pleroma of all things, nor does He contain all things. For there will be lacking to the Pleroma, or to the God Who is above all things, this which they say is outside Him. And that which is lacking, and is diminished by something, is not the Pleroma of all things. Moreover, He will have a boundary, and a middle, and an end in relation to those things that are outside Him. And if He has an end towards the things that are below, He also has a beginning towards the things that are above. And in like manner on all the other sides as well, there is every necessity that He should experience the very same thing, and be contained, and bounded, and shut in by those things that are outside. For that boundary which is below necessarily in every way circumscribes and surrounds him who terminates at it. For, according to them, the Father of all (whom namely they also call Proon and Proarche), with their Pleroma, and the good God of Marcion, will be established and shut in within something, and surrounded from without by another supreme power, which must of necessity be greater; because that which contains is greater than that which is contained; and that which is greater is also stronger, and more truly Lord; and that which is greater, and stronger, and more truly Lord, this will be God.

3. Cum enim sit, secundum eos, et aliud quid, quod quidem extra Pleroma esse dicunt, in quod et superiorem erraticam virtutem descendisse opinantur, necesse est omni modo, aut continere id quod extra est, contineri autem Pleroma (alioquin non erit extra Pleroma : si enim extra Pleroma est aliquid, intra hoc ipsum, quod extra Pleroma

3. For since there exists, according to them, something else also, which indeed they say is outside the Pleroma, into which also they suppose the higher erring power descended, it is necessary in every way either that what is outside contains, while the Pleroma is contained (otherwise it will not be outside the Pleroma; for if there is anything outside the Pleroma, the Pleroma will be inside this very thing which they call outside the Pleroma,

Editors' notes and page, col. 710

Footnotes

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Quoniam. Al. quod. Quoniam autem in toto hoc opere frequens, pro quod.

Quoniam ("that"). Others, quod. Quoniam is frequent throughout this work for quod.

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Libere. Al. liber.

"Freely." Others, liber ("free").

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Initium. Scribendum erat, Principium; nam 'Αρχὴ procul dubio fuit in Graeco.

"Beginning" (initium). Principium should have been written, for the Greek was beyond doubt Ἀρχή.

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Necessitas est omnis. Graecismus, pro omnino necesse est.

"There is every necessity." A Graecism, for "it is altogether necessary".

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Finiatur. Sic auctoritate codd. Clarom. et Arund. restitui, ita exigente sensu, pro firmatur.

"Is bounded." So I have restored on the authority of the Clermont and Arundel codices, as the sense requires, instead of firmatur ("is made firm").

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Erit enim. Genuinam hanc lectionem habet cod. Clarom. In caeteris omnibus, et iterum.

"For there will be." The Clermont codex has this genuine reading. In all the others, et iterum ("and again").

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Inclusus. Alii, reclusus.

"Shut in." Others, reclusus.

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Aut continere. Sic mss. omnes cum edit. Oxon. Aliae omnes perperam, et continere.

"Either to contain." So all the manuscripts, with the Oxford edition. All the other editions wrongly have et continere ("and to contain").

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Page

running head: CONTRA HÆRESES LIB. II.
marginal letters: A ostendere, quoniam; B non est omnium; C quod continetur; D conjugationibus semel
old-edition numerals: (none)
other: Latin only, no Greek printed; Ple- split at column break

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dicunt, erit Pleroma, et continebitur Pleroma ab eo quod est extra; cum Pleromate autem subaudiatur et primus Deus); aut rursus in immensum distare et separata esse ab invicem, id est, et Pleroma, et quod est extra illud. Si autem hoc dixerint, tertium quid erit, quod in immensum separat Pleroma, et hoc quod est extra illud; et hoc tertium circumfinit et continebit utraque, et erit majus tertium hoc, et Pleromate, et eo quod est extra illud, sicut in suo sinu continens utraque : et in infinitum de his quae continentur, et de his quae continent, incidet sermo. Si enim tertium hoc initium habebit in superiora, et finem in inferiora, omnino necessitas est et a lateribus definiri illud, vel inchoans, vel deficiens ad alia quaedam : et illa rursus, et alia quae sunt sursum, et quae deorsum, ad alia quaedam habebunt initia, et hoc usque in infinitum : ut nunquam stet eorum excogitatio in uno Deo, sed per occasionem plus quam est quaerendi, in id quod non sit, excidat, et absistat a vero Deo

and the Pleroma will be contained by that which is outside—and with the Pleroma let the first God also be understood); or else, again, that they are infinitely distant and separated from each other, namely, both the Pleroma and that which is outside it. But if they say this, there will be some third thing which infinitely separates the Pleroma and that which is outside it; and this third thing bounds around and will contain both, and this third thing will be greater both than the Pleroma and than that which is outside it, inasmuch as it contains both in its bosom; and so the discourse concerning the things that are contained and the things that contain will go on to infinity. For if this third thing has a beginning above and an end below, there is altogether a necessity that it also be bounded on the sides, either beginning or ending at certain other things; and those again, and the other things that are above and that are below, will have their beginnings at certain other things, and so on even to infinity; so that their speculation never rests in one God, but through the pretext of seeking more than exists, falls away into that which does not exist, and departs from the true God.

4. Similiter autem haec et adversus eos qui sunt a Marcione, aptata sunt. Continebuntur enim et circumfinientur et duo Dei ejus ab immenso intervallo, quod separat eos ab invicem. Sic autem ad excogitandum est necessitas secundum omnem partem multos deos immensa separatione distantes, ab invicem quidem inchoantes, ad invicem autem finientes : et illa ratione, qua nituntur docere super fabricatorem coeli et terrae esse aliquod Pleroma, aut Deum, eadem ratione utens quisque astruet, super Pleroma alterum esse Pleroma, et super illud rursus aliud, et super Bythum

4. And in like manner these arguments are fitted also against the followers of Marcion. For his two Gods also will be contained and bounded around by the immense interval which separates them from each other. And thus there is a necessity to imagine in every direction many gods distant by an immense separation, beginning indeed from one another and ending at one another; and by that very reasoning whereby they strive to teach that above the Framer of heaven and earth there is some Pleroma or God, anyone using the same reasoning will maintain that above the Pleroma there is another Pleroma, and above that again another, and above Bythus

Editors' notes and page, col. 711

Footnotes

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Cum Pleromate. Hic Feuardentium merito castigat Grabius, quod in sua editione, ab his verbis non modo cum Eras. et Gallasio novam inchoarit periodum, sed alteram plane, sive novam hujus capitis sectionem fecerit; cum semicolon solum illa distinguat. Quo ipso factum, addit vir clariss. ut et praecedentia et sequentia haud perfectum habeant sensum; ac lectori merae offundantur tenebrae.

"With the Pleroma." Here Grabe rightly rebukes Feuardent because in his edition, at these words, he not only began a new sentence with Erasmus and Gallasius, but made a wholly separate one, that is, a new section of this chapter, whereas only a semicolon divides them. The effect of this, the most distinguished man adds, is that neither what precedes nor what follows makes complete sense, and sheer darkness is poured over the reader.

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Subaudiatur. In edit. Oxon., subauditur; quod quidem mallem, si faveret ms. alicujus codicis auctoritas. Sed non favere conjicio ex cl. Grab. nota. Cod. Voss., inquit, habet, subaudiatur. Atqui nedum cod. Voss. ita habet, sed et Clarom., Pass., Ottob. et editt. Eras., Gallas. et Feuard. Quare vulgatam retineo lectionem, quae rectum habet sensum, si subaudiatur, in imperandi modo intelligatur.

"Let it be understood." In the Oxford edition, subauditur ("it is understood"); which I should indeed prefer if the authority of any manuscript codex supported it. But I gather that none does from the note of the distinguished Grabe: "The Voss codex," he says, "has subaudiatur." Yet not only the Voss codex has it so, but also the Clermont, Passerat and Ottoboni codices and the editions of Erasmus, Gallasius and Feuardent. I therefore keep the common reading, which gives a right sense if subaudiatur is taken in the imperative mood.

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Circumfinit. Alii, circumdefinit. Legendum tamen esset, circumfiniet, quia mox sequitur, continebit.

"Bounds about." Others, circumdefinit. Yet circumfiniet ("will bound about") ought to be read, since continebit ("will contain") follows shortly.

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Deficiens. Ita Clarom., Arund. et Merc. 2, pro quo in Pass. et Feuard. margine vitiose, definiens. In editt. desinens.

"Failing." So the Clermont, Arundel and Mercerus 2 codices, for which the Passerat codex and Feuardent's margin wrongly have definiens ("defining"). In the editions, desinens ("ceasing").

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Excogitatio. Al. cogitatio.

"Devising." Others, cogitatio ("thought").

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(4) ‹anchor: ad excogitandum› · call in col 711

Sic autem ad excogitandum. In Eras., Gallas., Feuard. et mss. aliquibus male, si autem id excogitandi. Sensus enim est: eo autem semel posito, necessario sequitur excogitari posse secundum omnem partem multos deos, etc.

"But thus, for devising." In Erasmus, Gallasius, Feuardent and some manuscripts, wrongly, "but if this, of devising". For the sense is: "but once this is laid down, it necessarily follows that many gods can be devised on every side," etc.

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Page

running head: S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A roma dicunt, erit; B ficiens ad alia; C tuntur docere super; D nota. Cod. Voss.
old-edition numerals: (none)
other: Latin only, no Greek printed; roma from Pleroma at start of column; By- split at column break

PG 7:712

aliud pelagus Dei, et a lateribus autem similiter eadem esse : et sic in immensum excidente sententia, et semper necessitas erit excogitare altera Pleromata, et alteros Bythos, et nunquam aliquando consistere, semper quaerentes alios, praeter dictos. Erit autem incertum, utrumnam haec sint deorsum, quae sunt secundum nos an haec ipsa superiora sint; et quae dicuntur ab eis sursum, utrumnam sursum, aut deorsum sint : et nullus status, neque firmitas continebit sensum nostrum, sed in immensos mundos, et indeterminatos deos excedere necessitas erit.

another ocean of God, and that on the sides in like manner the same things exist; and thus, as their opinion falls out into immensity, there will always be a necessity to devise other Pleromas and other Bythuses, and never at any time to come to a stand, always seeking others beside those already mentioned. Moreover, it will be uncertain whether these things that are with us are below, or whether these very things are the higher ones, and whether the things that are called by them above are really above or below; and no stability or firmness will hold our mind, but it will of necessity wander out into boundless worlds and indeterminate gods.

5. Et cum haec sic se habeant, unusquisque Deus suis contentus erit, et non curiose a⟨g⟩et de alienis : si quo minus, injustus erit, et avarus, et cessans esse quod Deus est. Et unaquaeque conditio suum fabricatorem glorificabit, et ipso sufficiens erit, et alterum non cognoscet : si quo minus, apostata justissime ab omnibus judicata, dignissimam concipiet poenam. Oportet enim aut unum esse, qui omnia continet, et in suis fecit unumquodque eorum quae facta sunt, quemadmodum ipse voluit : aut multos rursus et indeterminatos factores et deos, ab invicem quidem incipientes, ad invicem autem desinentes per omnem partem : et alios omnes a foris ab altero quodam majore contineri, et velut inclusos et manentes in suis, unumquemque eorum confiteri necessitas erit; neminem autem horum omnium esse Deum. Deerit enim unicuique eorum, partem minutissimam habenti, ad comparationem omnium reliquorum, et solvetur omnipotentis appellatio, et necessitas erit in impietatem cadere talem sensum.

5. And since these things are so, each God will be contented with his own possessions, and will not busy himself curiously with the things of others; otherwise he will be unjust, and covetous, and will cease to be what God is. And each creation will glorify its own framer, and will be contented with him, and will know no other; otherwise, being most justly judged an apostate by all, it will receive a most worthy punishment. For either there must be One Who contains all things, and Who in His own domains made each one of the things that have been made, even as He Himself willed; or else again there are many and indeterminate makers and gods, beginning indeed from one another and ending at one another in every direction, and it will be necessary to confess that all the others are contained from without by some other greater one, and remain as though shut up in their own domains, each one of them, while none of all these is God. For there will be a lack in each one of them, possessing as he does a most minute part in comparison with all the rest, and the title of Almighty will be dissolved, and such an opinion will of necessity fall into impiety.

Editors' notes and page, col. 712

Footnotes

(5) ‹anchor: not visible› · call in col 712

Excidente. Frustra doctissimus Bullus in Defensione fidei Nicaenae, pag. 303, legere mavult, excedente. Nam praeterquam quod excidere melioris notae codicum mss. auctoritate nititur, et in eumdem sensum accipi potest; hic familiaris est Irenaeo, seu potius ejus interpreti loquendi modus: in immensum excidit sententia, sermo, etc., ut ex sequentibus patebit.

"Falling away." In vain does the most learned Bull, in his Defence of the Nicene Faith, p. 303, prefer to read excedente ("going beyond"). For besides the fact that excidere rests on the authority of manuscript codices of the better sort and can be taken in the same sense, this is a manner of speaking familiar to Irenaeus, or rather to his translator: "the opinion, the discourse, falls away into the immeasurable," etc., as will be clear from what follows.

(printed under page 364)

(6) ‹anchor: not visible› · call in col 712

Conditio. Pro creatura. Id in hoc opere frequens.

"Foundation" (conditio). For "creation". This is frequent in this work.

(printed under page 364)

(7) ‹anchor: not visible› · call in col 712

Sufficiens. Pro contenta.

"Sufficing." For "content".

(printed under page 364)

(8) ‹anchor: not visible› · call in col 712

Judicata. Sic cum cod. Arund. scribere malim, quam cum caeteris, judicatus: id enim refertur ad conditio; in Clarom. autem, Ottob. et Merc. 2, scribarum vitio scriptum legitur, apostatam... judicatam: quod procul dubio factum ex apostata... judicata. Et hinc confirmatur nostra lectio.

"Judged" (feminine). I would rather write so with the Arundel codex than judicatus with the rest, for it refers to conditio; in the Clermont, Ottoboni and Mercerus 2 codices, by scribal error, apostatam... judicatam is read, which beyond doubt arose from apostata... judicata. And this confirms our reading.

(printed under page 364)

(9) ‹anchor: factores et deos› · call in col 712

Factores et deos. Supple, esse.

"Makers and gods." Supply "to be".

(printed under page 364)

(10) ‹anchor: quidem incipientes› · call in col 712

Incipientes. Codd. Arund et Merc. 2, accipientes.

"Beginning." The Arundel and Mercerus 2 codices, accipientes ("receiving").

(printed under page 364)

(11) ‹anchor: majore contineri› · call in col 712

Ab altero quodam majore contineri. Sic Feuard. in marg. et codd. Clarom., Pass. et Voss., melius et cum antecedentibus congruentius, quam Arund., Merc. 2, et editi, ab alterutro quodammodo recontineri.

"To be contained by some other, greater one." So Feuardent in the margin and the Clermont, Passerat and Voss codices, better and more consistently with what precedes than the Arundel, Mercerus 2 and the printed editions, "to be in some way contained back by one or the other".

(printed under page 364)

(12) ‹anchor: et velut inclusos› · call in col 712

Velut inclusos. Velut, pro vel, ex cod. Voss. reposuit Grabius. Consonant Clarom. et Feuard. in marg.

"As if shut in." Grabe restored velut ("as if") for vel ("or") from the Voss codex. The Clermont codex and Feuardent's margin agree.

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(13) ‹anchor: partem minutissimam› · call in col 712

Minutissimam. Sic cod. Clarom. pro quo barbare in Arund., Voss. et edit. Oxoniensi, minimissimam. In aliis, minimam.

"Most minute." So the Clermont codex, for which the Arundel and Voss codices and the Oxford edition barbarously have minimissimam. In others, minimam ("least").

(printed under page 364)

Page

running head: S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A thum aliud pelagus; B esse quod Deus est.; C nutissimam habenti; D fertur ad conditio;
old-edition numerals: 117 after utrumnam
other: Latin only, no Greek printed; thum from Bythum at start of column; gap in a⟨g⟩et

PG 7:713

CAPUT II.

Chapter II.

Ab Angelis, vel ab alio quovis, praeter sententiam supremi omnium Patris, fabricatum non esse mundum, sed ab eodem Patre per Verbum conditum fuisse.

That the world was not framed by Angels, or by any other whomsoever, contrary to the purpose of the supreme Father of all, but was founded by the same Father through the Word.

1. Qui autem ab Angelis mundum dicunt fabricatum, vel ab alio quodam mundi fabricatore, praeter sententiam ejus, qui super omnia Pater est, primo quidem ex hoc ipso peccant, praeter voluntatem primi Dei talem et tantam conditionem Angelos fecisse dicentes : quasi efficaciores sint Angeli quam Deus, aut rursus quasi ille negligens sit, aut minor exsistens, aut nullam curam habens eorum, quae in propriis ipsius fiant, utrumnam male, an bene fiant, ut illud quidem dissipet et prohibeat, alterum autem laudet et gaudeat : hoc autem ne homini quidem solerti applicet quis, quanto magis Deo?

1. Moreover, those who say that the world was framed by Angels, or by some other framer of the world, contrary to the purpose of Him Who is the Father over all, sin first of all from this very fact, in saying that Angels made such and so great a creation contrary to the will of the first God; as though Angels were more effective than God, or again as though He were negligent, or inferior, or had no care for the things that are done in His own possessions, whether they are done ill or well, so as to scatter and forbid the one, and praise and rejoice over the other: now this no one would attribute even to a skilful man, how much less to God?

2. Post deinde dicant nobis : Utrumnam in his, quae ab illo continentur, et in propriis ejus, fabricata sunt haec; an in alienis et extra eum positis? Sed si quidem dicant extra eum, similiter omnia praedicta inconvenientia occurrent eis, et includetur primus Deus ab eo qui extra eum est, in quo et desinere eum necesse erit. Si autem in illius propriis, valde vanum erit praeter sententiam ejus, in ejus propriis, ab Angelis et ipsis qui sunt in potestate ejus, aut ab alio quodam dicere fabricatum esse mundum, aut quasi non omnia prospiciat ipse quae sint in suis, ut non sciat quae ab Angelis futura sint.

2. Next let them tell us: Were these things framed within the things that are contained by Him, and in His own possessions, or in regions foreign to Him and situated outside Him? If indeed they say outside Him, all the aforesaid absurdities will in like manner meet them, and the first God will be shut in by that which is outside Him, at which He will also of necessity terminate. But if within His own possessions, it will be exceedingly vain to say that the world was framed in His own possessions, contrary to His purpose, by Angels who themselves also are in His power, or by some other, either as though He Himself did not oversee all the things that are in His own possessions, or as though He did not know the things that were to be done by the Angels.

3. Si autem non praeter voluntatem ejus, sed volente et sciente, quemadmodum quidam opinantur; jam non Angeli, vel mundi fabricator causae erunt fabricationis istius, sed voluntas Dei. Si enim mundi fabricator est, Angelos ipse fecit, aut etiam causa creationis eorum ipse fuit; et mundum ipse videbitur fecisse, qui causas fabricationis ejus praeparavit. Licet per longam successionem deorsum

3. But if it was not contrary to His will, but with His will and knowledge, as certain suppose, then the Angels, or the framer of the world, will no longer be the causes of that framing, but the will of God. For if He is the Framer of the world, He Himself made the Angels, or at least He Himself was the cause of their creation; and He Himself will be seen to have made the world Who prepared the causes of its framing. Although by a long succession downwards

Editors' notes and page, col. 713

Footnotes

(64) ‹anchor: necesse erit› · call in col 713

Cap. II.

Chapter II.

(14-32) ‹anchor: not visible› · call in col 713 Hoc autem, etc. Eadem sententia usus est Epiphanius Ptolemaei ineptias refellens, Haer. 33, § 2: Τοῦτο οὐκ ἂν οὐδὲ ἐπὶ ἀνθρώπου λαμβάνοιτο παρά τινι τῶν ἐχόντων ἐῤῥωμένην τὴν διάνοιαν, μήτοιγε ἐπὶ Θεοῦ. Nemo sanae mentis de homine quidem, nedum de Deo, tale quid audeat statuere.

"But this," etc. Epiphanius used the same argument in refuting Ptolemy's follies, Heresy 33, § 2: "This would not be accepted even of a man by anyone of sound mind, still less of God." No one of sound mind would dare to lay down any such thing even of a man, much less of God.

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(33) ‹anchor: not visible› · call in col 713

Quanto magis Deo. Pro, quanto minus Deo, Graecorum more, ait Feuard. post Billium.

"How much more to God." For "how much less to God", after the Greek manner, says Feuardent, following Billius.

(printed under page 365)

(34) ‹anchor: in illius propriis› · call in col 713

In illius propriis. Sic recte Grab. ex cod. Voss. In Eras. et Gallas. tria haec verba desunt; in Feuard., Clarom. et Pass. vox, propriis.

"In his own things." So, correctly, Grabe from the Voss codex. In Erasmus and Gallasius these three words are missing; in Feuardent and the Clermont and Passerat codices, the word propriis.

(printed under page 365)

(35) ‹anchor: omnia prospiciat› · call in col 713

Prospiciat. Ita Clarom., in Voss., perspiciat; caeteris, respiciat.

"Foresee." So the Clermont codex; in the Voss, perspiciat ("see through"); in the others, respiciat ("look back to").

(printed under page 365)

(36) ‹anchor: ut non› · call in col 713

Ut non. Eras., Gallas. et Feuard. aut non.

"So that ... not." Erasmus, Gallasius and Feuardent, aut non ("or not").

(printed under page 365)

Page

running head: CONTRA HÆRESES LIB. II.
marginal letters: A CAPUT II.; B prohibeat, alterum; C quæ ab Angelis; D nedum de Deo
old-edition numerals: (none)
other: Latin only, no Greek printed; deor- split at column break

PG 7:714

Angelos dicant factos, vel mundi fabricatorem a primo Patre, quemadmodum Basilides ait; nihilominus id quod est causa eorum quae facta sunt, in illum, qui prolator fuit talis successionis, recurret : quemadmodum in regem correctio belli refertur, qui praeparavit ea quae sunt causa victoriae; et conditio hujus civitatis, aut hujus operis, in eum, qui praeparavit causas ad perfectionem eorum, quae deorsum facta sunt. Quapropter non jam securim dicimus concidere ligna, vel serram secare, sed hominem concidere et secare rectissime quis dicat eum, qui ipsam securim et serram ad hoc fecit, et multo prius armamenta omnia, per quae fabricata sunt securis et serra. Sic igitur juste, secundum illorum rationem, Pater omnium dicetur fabricator hujus mundi, et non Angeli, neque alius quis mundi fabricator, praeter illum qui fuit prolator, et primus causa factionis hujusmodi praeparationis exsistens.

they say that the Angels, or the framer of the world, were made by the first Father, even as Basilides says, nevertheless that which is the cause of the things that have been made will trace back to Him Who was the Author of such a succession: just as the success of a war is referred to the king who prepared the things that are the cause of victory; and the founding of a particular city, or of a particular work, is referred to him who prepared the causes for the completion of the things that were wrought below. Wherefore we do not say that the axe cuts down the timber, or that the saw saws it, but one would most rightly say that the man cuts and saws who made the axe itself and the saw for this purpose, and much earlier all the tools whereby the axe and the saw were fashioned. Thus therefore, justly, according to their own reasoning, the Father of all will be called the Framer of this world, and not the Angels, nor any other framer of the world, beside Him Who was the Author, and Who existed first as the cause of the making of a preparation of this kind.

4. Sit fortasse hic sermo suasorius, sive seductorius apud eos, qui ignorant Deum, et qui hominibus assimilant eum inopibus, et his qui non possunt statim aliquid ex parato fabricare, sed indigentibus multis organis ad eorum fabricationem : non autem verisimilis in totum apud eos, qui sciunt, quoniam nullius indigens omnium Deus, Verbo condidit omnia et fecit, neque Angelis indigens adjutoribus ad ea, quae fiunt; neque Virtute aliqua valde inferiori ab illo, et ignorante Patrem; neque aliqua labe, neque ignorantia, ut is, qui inciperet eum cognoscere, homo fieret : sed ipse in semetipso, secundum id quod est enarrabile, et inexcogitabile nobis, omnia praedestinans fecit quemadmodum voluit; omnibus consonantiam, et ordinem suum, et initium creationis donans; spiritalibus quidem spiritalem et invisibilem, et supercoelestibus coelestem, et Angelis angelicam, et animalibus animalem, et

4. This account may perhaps be persuasive or seductive among those who know not God, and who liken Him to needy men, and to those who cannot immediately frame anything out of hand, but stand in need of many instruments for their framing of things; yet it is not at all plausible among those who know that the God of all, standing in need of nothing, by His Word founded and made all things, standing in need neither of Angels as helpers for the things that are made, nor of any Power far inferior to Him and ignorant of the Father, nor of any defect or ignorance, in order that he who was to know Him might become man; but He Himself in Himself, after a manner that is unutterable and inconceivable to us, predestinating all things, made them even as He willed, bestowing upon all things their harmony, and their own order, and the beginning of their creation: upon spiritual things a spiritual and invisible substance, and upon supercelestial things a celestial, and upon Angels an angelic, and upon animate things an animate, and

Editors' notes and page, col. 714

Footnotes

(37) ‹anchor: not visible› · call in col 714

Correctio belli. Scite notat Billius lib. I Observat. sacrar., c. 33, interpretem hic non satis apte κατόρθωμα, vel κατόρθωσιν πολέμου, vertisse belli correctionem, cum potius, bellicum successum significet. Nam πόλεμον κατόρθωσε, qui bellum ex animi sententia confecit: quemadmodum et κατορθοῦν σωφροσύνην, idem est quod omnes temperantiae numeros implere. Hactenus vir doctissimus.

"Correction of war." Billius, Sacred Observations Book I, ch. 33, aptly notes that the translator here rendered κατόρθωμα, or κατόρθωσιν πολέμου, not fittingly enough as "correction of war", whereas it rather means success in war. For πόλεμον κατόρθωσε is said of one who has brought a war to an end as he wished; just as κατορθοῦν σωφροσύνην is the same as fulfilling every part of temperance. Thus far the most learned man.

(printed under page 365)

(38) ‹anchor: not visible› · call in col 714

Et primus. Al. et prius.

"And first." Others, et prius ("and before").

(printed under page 365)

(39) ‹anchor: ad eorum› · call in col 714

Ad eorum. Graecismus est pro ad suam.

"For their." It is a Graecism for "for its own".

(printed under page 365)

(40) ‹anchor: omnium Deus› · call in col 714

Verisimilis... omnium Deus. Haec omnia in Feuard. edit. per incuriam typographi omissa esse dicit Grabius. Sed semel monuisse sufficiat cl. virum vitiosis omnino Feuard. editionibus usum fuisse. Pleraque enim quae in Feuardentio deesse, vel corrupta esse queritur, sana et integra sunt in iis editionibus quas habeo ad manum, Paris. scilicet, an. 1576, et Colon. an. 1596. Has si per otium consuluisset vir eruditus, pluribus notis abstinuisset.

"Likely ... the God of all." Grabe says that all this was omitted in Feuardent's edition through the printer's carelessness. But let it suffice to point out once that the distinguished man used thoroughly faulty editions of Feuardent. For most of what he complains is missing or corrupt in Feuardent is sound and complete in the editions I have at hand, namely Paris, 1576, and Cologne, 1596. Had the learned man consulted these at leisure, he would have spared himself a good many notes.

(printed under page 365)

(41) ‹anchor: homo fieret› · call in col 714

Ut is, qui inciperet eum cognoscere, homo fieret. Regeneratio quidem hominis, inquit hic Grabius, fit per cognitionem Dei: sed qua ratione quis Deum cognoscere incipiens, homo primum creetur et fiat, haud capio. Id reipsa capi non potest; sed neque is est verborum sensus. At si advertisset vir eruditus τό, inciperet eum cognoscere, Graecismum esse interpreti familiarem, pro, cogniturus eum erat, perspicua ei evasisset Irenaei sententia; scilicet Deum neque labe, neque ignorantia indiguisse, ut is homo fieret, qui eum cogniturus erat, seu, ad eum cognoscendum destinatus.

"That he who should begin to know him might become man." The regeneration of man, says Grabe here, does indeed come about through the knowledge of God; but how anyone beginning to know God should first be created and become man, I do not understand. In truth it cannot be understood; but neither is that the sense of the words. Had the learned man noticed that "should begin to know him" is a Graecism familiar to the translator for "was going to know him", Irenaeus's meaning would have become plain to him: namely that God needed neither a blemish nor ignorance in order that he who was to know him, that is, who was destined to know him, should become man.

(printed under page 365)

(42) ‹anchor: omnibus consonantiam› · call in col 714

Consonantiam. Graece, ἁρμονίαν.

"Concord." In Greek, ἁρμονίαν ("harmony").

(printed under page 365)

Page

running head: CONTRA HÆRESES LIB. II.
marginal letters: A sum Angelos dicant; B dicetur fabricator; C rante Patrem;; D vel corrupta esse
old-edition numerals: 118 after totum
other: Latin only, no Greek printed; sum from deorsum at start of column

PG 7:715

natantibus aquatilem, et terrigenis terrigenam, omnibus aptam qualitatis substantiam : omnia autem quae facta sunt, infatigabili Verbo fecit.

upon swimming creatures a watery, and upon earth-born creatures an earthly—to all a substance of a fitting quality; and all things that were made He made by His untiring Word.

5. Proprium est enim hoc Dei supereminentiae, non indigere aliis organis ad conditionem eorum, quae fiunt : et idoneus est et sufficiens ad formationem omnium proprium ejus Verbum, quemadmodum et Joannes Domini discipulus ait de eo : Omnia per ipsum facta sunt, et sine ipso factum est nihil. In omnibus autem, est et hic, qui est secundum nos mundus. Et hic ergo a Verbo ejus factus est, sicut Scriptura Geneseos dicit, omnia, quae sunt secundum nos, fecisse Deum per Verbum suum. Similiter autem et David exsequitur : Quoniam ipse dixit, et facta sunt : ipse mandavit, et creata sunt. Cui igitur magis credemus de mundi fabricatione, his ne, qui praedicti sunt, haereticis, sic fatua et inconstantia garrientibus; an discipulis Domini, et fideli famulo Dei Moysi, et prophetae? Qui et primo genesim mundi

5. For this is proper to the pre-eminence of God, not to stand in need of other instruments for the creation of the things that are made; and His own Word is fitting and sufficient for the formation of all things, even as John the disciple of the Lord also says concerning Him: All things were made by Him, and without Him was made nothing (John 1:3). Now among all things is also this world which is around us. This world too, therefore, was made by His Word, as the Scripture of Genesis says that God made all the things that are around us by His Word. And in like manner David also declares: For He Himself spoke, and they were made; He Himself commanded, and they were created (Ps. 32:9; 148:5). Whom, therefore, shall we rather believe concerning the framing of the world—these heretics who have been mentioned before, babbling such foolish and inconsistent things, or the disciples of the Lord, and Moses, the faithful servant and prophet of God? Who also first the generation of the world

Editors' notes and page, col. 715

Footnotes

(printed under page 366)

(43) ‹anchor: conditionem› · call in col 715

Conditionem. Pro creationem, passim apud interpretem.

"Condition" (conditionem). For creationem ("creation"), everywhere in the translator.

(printed under page 366)

(44) ‹anchor: idoneus› · call in col 715

Idoneus. Haud attendens interpres Verbum Latinorum non ejusdem generis esse ac Λόγος Graecorum, masculinum genus posterioris passim tribuit priori. Ne mireris ergo si deinceps masculina vox cum Verbo juncta occurrat.

"Fit" (masculine). The translator, not heeding that the Latin Verbum is not of the same gender as the Greek Λόγος, everywhere gives the masculine gender of the latter to the former. Do not be surprised, then, if from here on a masculine word is found joined with Verbum.

(printed under page 366)

(45) ‹anchor: factum est nihil› · call in col 715

Et sine ipso factum est nihil. Ita huic sententiae finem imponunt non Irenaeus modo hic, et lib. I, c. 22, ac libr. III, c. 11, n. 7, alibique non raro, sed et Tertull., Cyprianus, Hilarius, Augustin., Hieron., ex Graecis quoque Origenes, Nazianzenus, Cyrillus Alexandrinus, etc., tametsi, inquit Feuardent., aliter videatur locus interpungendus Chrysostomo et Theophylacto. Lege sis Ambrosium lib. III De fide, cap. 6. Quod autem addit Feuard., Irenaeum nostrum utramque admittere lectionem lib. III, c. 11, falsum esse apparebit editionem nostram consulenti.

"And without him was made nothing." So they end this sentence: not only Irenaeus here, and in Book I, ch. 22, and Book III, ch. 11, n. 7, and not seldom elsewhere, but also Tertullian, Cyprian, Hilary, Augustine, Jerome, and among the Greeks too Origen, Nazianzen, Cyril of Alexandria, etc., although, says Feuardent, Chrysostom and Theophylact seem to punctuate the passage otherwise. Read, if you will, Ambrose, On the Faith, Book III, ch. 6. As for Feuardent's addition that our Irenaeus admits both readings in Book III, ch. 11, anyone who consults our edition will see that it is false.

(printed under page 366)

(46) ‹anchor: secundum nos mundus› · call in col 715

Qui est secundum nos mundus. Hellenismus est, pro mundus noster. Sed ejusmodi phrases Graecae et frequentiores et faciliores sunt, ut singulis in locis notari debeant.

"The world which is according to us." It is a Hellenism, for "our world". But Greek phrases of this kind are too frequent and too easy to need noting at each place.

(printed under page 366)

(47) ‹anchor: dicit, omnia› · call in col 715

Sicut Scriptura Geneseos dicit omnia, etc. Sensum, non verba Geneseos profert Irenaeus. Respicit enim primum caput, cujus initio rerum omnium creatio summatim refertur his verbis: In principio creavit Deus coelum et terram: tum postea sigillatim et ordine describitur; ubique vero Dei Verbo facta dicitur. Nam illud, in principio, et ista, dixit Deus, de Verbo Dei substantiali intelligenda esse volunt antiquissimi Patres, ii potissimum qui contra Arianos scripserunt; et cum Irenaeo probant ex illo Joannis, omnia per ipsum facta sunt. Lege sis Tertullian. cont. Praxeam, et Hilar. lib. IV De Trinitate circa med., ut de aliis sileam.

"As the Scripture of Genesis says, all things," etc. Irenaeus gives the sense, not the words, of Genesis. For he has in view the first chapter, at whose beginning the creation of all things is summarily related in these words, "In the beginning God created the heaven and the earth", and is then described one by one and in order; and everywhere it is said to have been made by the Word of God. For the most ancient Fathers, above all those who wrote against the Arians, hold that "in the beginning" and "God said" are to be understood of the substantial Word of God; and with Irenaeus they prove it from John's "all things were made by him". Read, if you will, Tertullian Against Praxeas and Hilary, On the Trinity Book IV, about the middle, to say nothing of others.

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Et ideo. Sic Feuard. in marg., Voss. et Pass. Reliqui, et de hoc: solus Ottob., et de his.

"And therefore." So Feuardent in the margin and the Voss and Passerat codices. The rest, et de hoc ("and about this"); the Ottoboni alone, et de his ("and about these").

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Unus Deus Pater. In omnibus nostris sive Graecis, sive Latinis Nov. Test. codicibus legitur: Καὶ Πατὴρ πάντων, et Pater omnium; sicque legunt omnes SS. Patres. Omittunt quidem conjunctionem καί, et, Chrysostom. in hunc locum, et interpretatio Syriaca: sed qui πάντων, omnium, omiserint, alios vix reperias, praeter Irenaeum. Nec hoc loco duntaxat omittit, sed et lib. IV, c. 20, et lib. V, c. 18. Si vero lib. IV, c. 52 edit Feuard. (nunc 32) legatur, ... fidem, ut ante me observavit Grabius. Nollem tamen cum doctissimo viro hinc inferre tam copulativam καί, quam vocem πάντων in Irenaei codice defecisse. Id saltem de copulativa dici non potest, quae ex omnium cum editt. tum mss. consensu legitur lib. IV cit. cap. 32. Sed nec πάντων abfuisse ab Irenaei exemplari demonstrat ab cl. viro allata ratio, scilicet Irenaeum ex hoc loco probare Deum esse Patrem Domini nostri J. C., nullam autem fore consequentiam, si Πατὴρ πάντων ibi dicatur. Imo ex eo quod Pater omnium dicatur, et ex quo, ut dixerat Apostolus cap. praecedenti, omnis paternitas in coelis et in terra nominatur, recte sequitur esse Patrem et Domini nostri Jesu Christi: qui enim omnium dicit, nullum excipit.

"One God the Father." In all our New Testament codices, whether Greek or Latin, one reads Καὶ Πατὴρ πάντων, "and Father of all"; and so all the holy Fathers read. Chrysostom on this passage and the Syriac version do omit the conjunction καί, "and"; but you will hardly find others who omitted πάντων, "of all", except Irenaeus. Nor does he omit it only in this place, but also in Book IV, ch. 20, and Book V, ch. 18. But if Book IV, ch. 52 of Feuardent's edition (now 32) is read ... [the join between the two columns of the note is not legible in the crops] ... faith, as Grabe observed before me. Yet I would not, with that most learned man, infer from this that both the copulative καί and the word πάντων were missing in Irenaeus's codex. That at least cannot be said of the copulative, which by the agreement of all, editions and manuscripts alike, is read in the cited Book IV, ch. 32. Nor does the reason the distinguished man brings prove that πάντων was absent from Irenaeus's copy, namely that Irenaeus proves from this passage that God is the Father of our Lord Jesus Christ, and that there would be no inference if "Father of all" were said there. On the contrary, from his being called Father of all, and the one from whom, as the Apostle had said in the preceding chapter, all fatherhood in heaven and on earth is named, it rightly follows that he is the Father also of our Lord Jesus Christ: for whoever says "of all" excepts none.

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Qui super omnes. Est in editt. Eras., Gallas. et Feuard. ex Latina Vulgata additum merito delevit Grabius, quia abest a codd. Clarom., Arund., Voss. et Merc. 1, nec in Graeco apparet vox ἐστί. Quin et in antiquissimis mss. Novi Test. codd. omittitur verbum est. Tres hic asservantur in bibliotheca nostra San Germanensi, alter Graeco-Latinus annorum circiter mille, alii duo annorum plusquam octingentorum, in quibus scriptum legitur ut hic, qui super omnes, absque verbo est.

"Who above all." Grabe rightly deleted the est added in the editions of Erasmus, Gallasius and Feuardent from the Latin Vulgate, because it is absent from the Clermont, Arundel, Voss and Mercerus 1 codices, and the word ἐστί does not appear in the Greek. Indeed, in the most ancient manuscript codices of the New Testament too the verb est is omitted. Three are kept here in our library of Saint-Germain, one Greek-Latin about a thousand years old, the other two more than eight hundred years old, in which it stands written as here, "who above all", without the verb "is".

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Per omnia. Codd. Clarom. et Voss., ipse per omnia.

"Through all." The Clermont and Voss codices, "he himself through all".

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Nobis. In Graecis nostris Novi Testam. codd. ut et apud Chrysost. hom. 11 in Epist. ad Ephes. legitur, ὑμῖν. Sed nobis cum Irenaeo habent, praeter Vulgatam nostram, tres supra citati bibliothecae nostrae codd. mss. (in eo qui Graece scriptus est, ὑμῖν) aliique Graeci plures in Oxoniensi Novi Testam. edit. an. 1675 laudati, Firmilianus epist. 75 (edit. Oxon.) inter Cyprianicas, Hilarius lib. IV De Trinit. n. 34, Hieron. in divina Bibliotheca ab eruditissimo Martianaeo nostro vulgata tom. I novae edition. Hieronymianae, etc., quanquam tamen non desint mss. codices Novi Test. in quibus neutra vox occurrat, qualis est Alexandrinus, aliique quos recensent clarissimus Millius in sua Novi Test. edit. et auctor edit. Oxon. mox citatae.

"To us." In our Greek New Testament codices, as also in Chrysostom, Homily 11 on the Epistle to the Ephesians, ὑμῖν ("to you") is read. But "to us", with Irenaeus, is found, besides our Vulgate, in the three manuscript codices of our library cited above (in the one written in Greek, ὑμῖν), and in several other Greek ones cited in the Oxford New Testament edition of 1675; in Firmilian, Letter 75 (Oxford edition) among Cyprian's letters; Hilary, On the Trinity Book IV, n. 34; Jerome in the Divine Library published by our most learned Martianay in volume I of the new edition of Jerome, etc. There are, however, manuscript codices of the New Testament in which neither word occurs, such as the Alexandrinus and others listed by the most distinguished Mill in his edition of the New Testament and by the editor of the Oxford edition just cited.

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Instabilis. Graece ἀσύστατος. Porro, inquit Billius loco sup. cit., aliquid ἀσύστατον εἶναι, seu instabile esse, non constare, etc., ut saepe loquitur interpres noster, quamvis non satis proprie; est (continues)

"Unstable." In Greek ἀσύστατος. Further, says Billius in the place cited above, for something to be ἀσύστατον, or "unstable", "not to hold together", etc., as our translator often says, though not quite properly, is (continues)

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Page

running head: S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A natantibus aquatilem; B mandavit, et creata; C raro, sed et Tertull.; D Verbo facta dicitur.
old-edition numerals: (none)
other: Latin only, no Greek printed

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enarravit, dicens : In principio Deus fecit caelum et terram, et deinceps reliqua omnia : sed non dii, neque angeli.

recounted, saying: In the beginning God made the heaven and the earth (Gen. 1:1), and thereafter all the rest; and neither gods nor angels made them.

6. Quoniam autem hic Deus est Pater Domini nostri Jesu Christi; et ideo Paulus apostolus dixit : Unus Deus Pater, qui super omnes, et per omnia, et in omnibus nobis. Jam quidem ostendimus unum esse Deum : ex ipsis autem apostolis, et ex Domini sermonibus adhuc ostendemus. Quale enim est, prophetarum, et Domini, et apostolorum relinquentes nos voces, attendere his, nihil sani dicentibus?

6. Now, that this God is the Father of our Lord Jesus Christ: on this account also Paul the Apostle said: One God the Father, Who is over all, and through all, and in us all (Eph. 4:6). We have indeed already shown that God is one; and from the apostles themselves, and from the discourses of the Lord, we shall show it still further. For what sort of conduct is it for us to forsake the utterances of the prophets, and of the Lord, and of the apostles, and to give heed to these men, who say nothing sound?

CAPUT III.

Chapter III.

Valentinianorum Bythum et Pleroma, et Marcionis Deum repugnare. Ab eodem factum esse mundum, a quo mente conceptus; nec fructum esse labis et ignorantiae.

That the Bythus and Pleroma of the Valentinians, and the God of Marcion, are self-contradictory. That the world was made by the same One by Whom it was conceived in the mind, and is not the fruit of defect and ignorance.

1. Instabilis igitur qui est secundum eos Bythus, id quod est hujus Pleroma, et Marcionis Deus. Si quidem, quemadmodum dicunt, extra se habet subjacens aliquid, quod vacuum et umbram

1. Unstable, therefore, is the Bythus that is according to them, and the Pleroma that is his, and the God of Marcion. If indeed, as they say, he has something underlying outside himself, which vacuity and shadow

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running head: S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A enarravit, dicens; B ignorantiæ.; C esse Patrem Domini; D (52) Nobis.
old-edition numerals: (none)
other: Latin only, no Greek printed

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vocant; et vacuum hoc majus Pleromate ipsorum ostenditur. Instabile est autem et hoc dicere, infra se omnia continente eo, ab altero quodam fabricatam esse conditionem. Oportet enim illos necessario vacuum aliquid et informe confiteri, in quo fabricatum est hoc quod est universum, infra spiritale Pleroma; et informe hoc, utrum sciente Propatore, quae in eo futura erant, ex studio sic reliquisse, an ignorante? Et si quidem ignorante, jam non omnium erit praescius Deus. Sed ne quidem causam reddere habebunt, propter quam rem locum hunc temporibus tantis otiosum sic reliquit. Si autem praescius est, et mente contemplatus est eam conditionem, quae in eo loco futura esset; ipse fecit eam, qui etiam praeformavit eam in semetipso.

then this vacuity is shown to be greater than their Pleroma. Moreover, it is also inconsistent to say that, while he contains all things within himself, creation was framed by some other. For they must of necessity confess a certain void and formless space in which this universe was framed, below the spiritual Pleroma; and did the Propator purposely leave this formless space so, knowing the things that were to be in it, or was he ignorant of them? If indeed he was ignorant of them, God will no longer be foreknowing of all things. Nor will they even be able to render a reason on account of which he thus left this place idle for so great ages. But if he is foreknowing, and contemplated in his mind that creation which was to be in that place, then he himself made it, who also preformed it in himself.

2. Quiescant igitur dicere, ab alio factum esse mundum : simul enim ac mente cepit Deus, et factum est hoc, quod mente conceperat. Nec enim possibile erat alium quidem mente concipere, alium vero facere, quae ab illo mente concepta fuerant. Sed aut aeternum mundum mente concepit, secundum eos haereticos, Deus, aut temporalem : quae utraque incredibilia. Sed, si quidem aeternum eum mente concepit, et spiritalem, et visibilem; talis et factus fuisset. Si autem talis qualis est, et ipse fecit eum talem, qui talem quidem mente conceperat. Aut in praesentia Patris voluit esse

2. Let them cease, therefore, to say that the world was made by another; for as soon as God conceived in His mind, that also was made which He had conceived in His mind. Nor was it possible for one to conceive in his mind, and another to make the things that had been conceived in mind by him. Rather, according to those heretics, God conceived in His mind either an eternal world or a temporal one, both of which are incredible. Yet if indeed He conceived it in His mind as eternal, and spiritual, and visible, such also would it have been made. But if it is such as it actually is, then He Himself made it such who had indeed conceived it such in His mind; or else in the presence of the Father he willed it to be

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Footnotes

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Majus Pleromate. Ita recte Feuard. in marg. Eras., Clarom., Voss., Merc. 2 et edit. Oxon., Gallas. vero et Feuard. in textu, ac cod. Pass., magis Pleromate: quam lectionem genuinam censet Billius, nostramque sensu ipso refelli contendit. Etenim, inquit, Graecismo hoc, vacuum hoc magis Pleromate ipsorum ostenditur instabile, vult Irenaeus vacuum illud, quod Valentiniani inducebant, stultius adhuc, absurdiusque esse Pleromate illo, quod jam confutarat. Sed viro doctissimo fucum fecit tum prava editorum interpunctio, in quibus, instabile periodum claudit; cum tamen ex codd. Clarom. et Voss. et ipso sensu ita exigente, ea vox novam inchoare debeat: tum quod non satis attendit ad argumentum quod Irenaeus hujus lib. c. 1 adversus Valentinianos intorquet: si quid sit extra Pleroma (vacuum et umbram dicebant illi, ut lib. I, cap. 4 videre est), eo Pleroma continebitur: unde jam argumentum breviter resumens concludit, vacuum hoc majus Pleromate ipsorum fore.

"Greater than the Pleroma." So, correctly, Feuardent in the margin, Erasmus, the Clermont, Voss and Mercerus 2 codices and the Oxford edition; but Gallasius and Feuardent in the text, and the Passerat codex, have magis Pleromate ("more than the Pleroma"): Billius judges this the genuine reading and contends that ours is refuted by the sense itself. For by this Graecism, he says, "this void is shown more unstable than their Pleroma", Irenaeus means that the void the Valentinians brought in is yet more foolish and absurd than the Pleroma he had already refuted. But the most learned man was misled, first by the editors' faulty punctuation, in which instabile closes the sentence, whereas by the Clermont and Voss codices, and as the sense itself requires, that word should begin a new one; and secondly because he did not attend closely enough to the argument Irenaeus turns against the Valentinians in ch. 1 of this book: if there is anything outside the Pleroma (they called it void and shadow, as may be seen in Book I, ch. 4), the Pleroma will be contained by it. Hence, briefly resuming the argument, he now concludes that this void will be greater than their Pleroma.

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Infra se. Pro, intra se. Sed in Clarom. et Voss. deest, se.

"Beneath itself." For "within itself". But in the Clermont and Voss codices se is missing.

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Continente eo. Bytho scilicet.

"That one containing." That is, Bythus.

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Utrum... an. Particulas ἤ... ἤ vertere debuisset interp. aut... aut, non, utrum... an.

"Whether ... or." The translator should have rendered the particles ἤ ... ἤ as aut ... aut ("either ... or"), not utrum ... an.

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Sciente. Codd. Arund., Merc. 2. et Grab., praesciente.

"Knowing." The Arundel and Mercerus 2 codices and Grabe, praesciente ("foreknowing").

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Reliquisse. Suppl. Demiurgum.

"To have left." Supply "the Demiurge".

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Causam reddere habebunt. Hellenismum esse bene monet Feuard. αἰτίαν οὐκ ἕξουσιν ἀποδοῦναι, id est, causam assignare non poterunt.

"They will have to render a cause." Feuardent rightly notes that it is a Hellenism, αἰτίαν οὐκ ἕξουσιν ἀποδοῦναι, that is, they will not be able to assign a cause.

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Et visibilem. Legendum videtur, et invisibilem. Nisi forte in Graeco scriptum fuerit θεωρητόν, sola mente percipiendum, quod male verterit interpres, visibilem.

"And visible." It seems one should read et invisibilem ("and invisible"). Unless perhaps the Greek had θεωρητόν, "to be perceived by the mind alone", which the translator wrongly rendered visibilem.

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In praesentia Patris voluit. Sic editt. Eras., Gallas. et Feuard. At mss. cum edit. Oxon. pro, voluit, habent volunt. Quam lectionem ex scribarum imperitia profectam esse puto. Cum enim Irenaei argumentationem haud assequerentur, ad haereticos retulerunt, quod ad Marcionis Deum, quem refellit auctor, ipsa orationis series referendum esse demonstrat. Id adeo verum est, ut Grabius ipse, qui mss. codicum lectionem vulgatae praetulit, fateatur totam hanc periodum vix intelligi posse, nisi pro in praesentia, legatur praescientia: cum tamen haec ipsa vox, praesentia, quam unanimi consensu codices omnes exhibent, alteram volunt, cum qua tam male cohaeret, in suspicionem apud cl. virum vocare debuisset. Nostra vero lectio, nulla vi textui illata, apte secum omnia compingit. Quia nempe quispiam e Marcionitarum grege, ad angustias redactus respondere forte potuisset, a supremo Patre rerum omnium ideam mente quidem conceptam fuisse, a Demiurgo vero structuram ad effectum perductam; subsumens Irenaeus reponit: non ergo Deo Patre indignam, nec proinde malam, dicendam esse structuram, cujus archetypum, juxta quod ageret opifex, effingere dedignatus non fuerat. Aut, inquit, in praesentia Patris, id est, conscio, vidente, et approbante Patre, voluit Demiurgus, seu Marcionis Deus, esse eum secundum mentis conceptionem talem, talem condere mundum, qualem mente concepit Pater, compositum videlicet, et mutabilem et transeuntem. Si vero sit talis, qualem Pater deformaverat apud semetipsum, sequitur dignam esse Patris fabricationem, seu culpandam non esse; nec Patrem dedecere eam fabricationem.

"In the Father's presence he willed." So the editions of Erasmus, Gallasius and Feuardent. But the manuscripts, with the Oxford edition, have volunt ("they will") for voluit. I think this reading came from the scribes' want of skill: not following Irenaeus's argument, they referred to the heretics what the very run of the sentence shows must be referred to Marcion's God, whom the author is refuting. This is so true that Grabe himself, who preferred the manuscripts' reading to the common one, admits that the whole sentence can scarcely be understood unless praescientia ("foreknowledge") is read for in praesentia; and yet this very word praesentia, which all the codices give with one consent, ought to have made the other, volunt, which fits so badly with it, suspect to the distinguished man. Our reading, without forcing the text, fits everything together. For since someone of the Marcionite flock, driven into a corner, might perhaps have answered that the idea of all things was conceived in mind by the supreme Father, but the structure carried into effect by the Demiurge, Irenaeus takes this up and replies: then the structure must not be called unworthy of God the Father, nor therefore evil, since he had not disdained to shape its archetype, by which the craftsman was to work. "Or," he says, "in the Father's presence", that is, with the Father knowing, seeing and approving, the Demiurge, or Marcion's God, willed "that it be such according to the conception of the mind", to found such a world as the Father conceived in mind, namely composite, mutable and passing. But "if it is such as the Father had shaped within himself", it follows that it is "a work worthy of the Father", or not to be blamed, and that this work does not dishonour the Father.

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Page

running head: CONTRA HÆRESES LIB. II.
marginal letters: A vocant; et vacuum; B qui etiam præformavit; C id nullo modo; D adversus Valentinianos
old-edition numerals: 119 after Instabile
other: Latin only, no Greek printed

PG 7:718

eum secundum mentis conceptionem talem, et compositum, et mutabilem, et transeuntem. Cum autem sit talis, qualem Pater deformaverat apud semetipsum, dignam esse Patris fabricationem. Quod autem a Patre universorum mente conceptum est, et praeformatum sic, quemadmodum et factum est, labis esse dicere fructum, et ignorantiae prolationem, magnae blasphemiae est. Erit enim, secundum illos, Pater omnium secundum suam mentis conceptionem in pectore suo labis emissiones et ignorantiae fructus generans : quae enim mente conceperat, haec et facta sunt.

such according to the conception of his mind—both compound, and mutable, and transient. Now since it is such as the Father had planned within himself, it is a framing worthy of the Father. But to say that what was conceived in mind by the Father of all, and preformed just as it was made, is the fruit of defect and the production of ignorance, is a great blasphemy. For, according to them, the Father of all, according to the conception of his mind, will be generating in his breast emissions of defect and fruits of ignorance; for the things that he had conceived in his mind, these also were made.

CAPUT IV.

Chapter IV.

Vacui et labis haereticorum absurditas demonstratur.

The absurdity of the vacuity and defect of the heretics is demonstrated.

1. Causa igitur quaerenda est hujusmodi dispositionis Dei, sed non fabricatio mundi alteri ascribenda : et ante praeparata omnia dicenda sunt a Deo, ut fierent, quemadmodum et facta sunt, sed non umbra et vacuitas confingenda est. Caeterum, unde vacuitas? quaeretur. Utrum ab omnium Patre et prolatore, secundum eos, et ipsum prolatum, et est aequalis honore, et cognatum reliquis Aeonibus, forte autem et antiquius ipsis? Si autem ab eodem emissum est, simile est ei qui emisit, et his cum quibus emissum est. Necessitas ergo erit omni modo, et Bythum ipsorum cum Sige vacuo similem esse, hoc est, vacuum esse : et reliquos

1. The cause, therefore, of such a dispensation of God is to be sought, and the framing of the world is not to be ascribed to another; and all things must be said to have been prepared beforehand by God that they should be made even as they were made, and shadow and vacuity are not to be fabricated. Besides, whence came that vacuity? it will be asked. Was it also itself produced by the Father and Author of all, according to them, and is it equal in honour and akin to the rest of the Aeons, and perchance even more ancient than they? Now if it was sent forth by the same one, it is like unto him who sent it forth, and unto those with whom it was sent forth. There will therefore be a necessity in every way that both their Bythus with Silence (Sige) is like unto the vacuity—that is, that he is a vacuity—and that the rerest

Editors' notes and page, col. 718

Footnotes

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Dignam esse Patris fabricationem. Ita Clarom., Voss. et Grab. Consentire videntur et Arund. ac Merc. 2; habent enim fabricationem. In caeteris vero legitur, dignum esse Patris fabricatione, mundum scilicet; quae quidem lectio bona est: sed prior melior videtur, et Irenaei scopo et argumento magis consentanea.

"That the work is worthy of the Father." So the Clermont and Voss codices and Grabe. The Arundel and Mercerus 2 seem to agree, for they have fabricationem. In the rest one reads dignum esse Patris fabricatione, "that it" (namely the world) "is worthy of the Father's work"; this is indeed a good reading, but the former seems better and more in keeping with Irenaeus's aim and argument.

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Et ipsum prolatum... cognatum... anti- (continues)

"And itself emitted ... kindred ... old-" (continues)

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running head: CONTRA HÆRESES LIB. II.
marginal letters: A eum secundum mentis; B 1. Causa igitur; C Gallas. et Feuard.; D perductam; subsumens
old-edition numerals: (none)
other: Latin only, no Greek printed; re- split at column break

PG 7:719

Aeonas, cum sint vacui fratres, vacuam et substantiam habere. Si autem non est emissum, a se natum est, et a se generatum est, et aequiparans in tempore ei, qui est secundum eos, Bytho omnium Patri; et sic ejusdem naturae, et ejusdem honoris erit vacuum ei, qui est secundum eos, omnium Patri. Oportet enim illum aut emissum esse ab aliquo; aut a se generatum, et a se natum esse. Sed si quidem emissum est vacuum, vacuus et prolator est Valentinus, vacui et sectatores ejus. Si autem non prolatum est, sed a se generatum est; et simile est, et fraternum, et ejusdem honoris id quod est vacuum, ei Patri qui praedictus est a Valentino : antiquius autem et multo ante exsistens, et honorificentius reliquis Aeonibus ipsius Ptolemaei, et Heracleonis, et reliquis omnibus qui eadem opinantur.

of the Aeons, since they are brothers of the vacuity, also have an empty substance. On the other hand, if it was not sent forth, it was born of itself, and generated of itself, and is equal in time with him who according to them is Bythus the Father of all; and thus the vacuity will be of the same nature and of the same honour with him who according to them is the Father of all. For it must either have been sent forth by someone, or else have been generated of itself and born of itself. Now if indeed the vacuity was sent forth, empty also is its author Valentinus, and empty are his followers. But if it was not produced, but was generated of itself, then that which is the vacuity is like, and brotherly, and of the same honour with that Father who has been proclaimed by Valentinus; nay, it is more ancient, and existed long before, and is more honourable than the remaining Aeons of Ptolemy himself, and of Heracleon, and than all the rest who hold the same opinions.

2. Si autem aporiati in his confiteantur continere omnia Patrem omnium, et extra Pleroma esse nihil (nam necessitas est omni modo definiri eum, et circumscribi ab aliquo majore) : et id quod extra, et quod intus, dicere eos secundum agnitionem et ignorantiam, sed non secundum localem distantiam : in Pleromate autem, vel in his quae continentur a Patre, facta a Demiurgo, aut ab Angelis, quaecunque et facta scimus, contineri ab inenarrabili magnitudine, velut in circulo centrum, aut velut in tunica maculam : primo quidem qualis Bythus erit sustinens in sinu suo maculam fieri; et permittens in suis alterum quemdam condere, vel proferre, praeter suam mentem? Quod quidem indecibilitatem universo Pleromati afferre inciperet, cum posset ab initio abscindere labem, et eas, quae ab eo initium acceperunt, emissiones; neque in ignorantia, neque in passione, neque in labe constitutionem creationis permittere accipere. Qui enim postea emendat

2. But if, being driven into straits in these matters, they confess that the Father of all contains all things, and that outside the Pleroma there is nothing (for otherwise there is a necessity in every way that he be bounded and circumscribed by someone greater), and that they speak of what is outside and what is inside according to knowledge and ignorance, and not according to local distance; and that within the Pleroma, or within the things that are contained by the Father, all the things that we know to have been made were made by the Demiurge, or by the Angels, being contained by the unspeakable greatness like the centre in a circle, or like a spot on a garment: then, first of all, what sort of being will Bythus be, enduring that a spot should be made in his bosom, and permitting another to found or produce in his own domains contrary to his intention? For this would bring unseemliness upon the entire Pleroma, seeing that he could from the beginning have cut off the defect and those emissions which took their beginning from it, and not have permitted the framing of creation to take place in ignorance, or in passion, or in defect. For he who afterwards amends

Editors' notes and page, col. 719

Footnotes

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Vacui. Graece κενώματος, in genitivo proinde.

"Of the void." In Greek κενώματος, accordingly in the genitive.

(printed under page 368)

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Illum. Pro illud.

Illum ("him"). For illud ("it").

(printed under page 368)

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Vacuus et prolator. In codd. Pass. et Voss., cujus et prolator; in Clarom., a cujus et prolator. Sed frustra suspicatur Grabius utraque lectione retenta legendum: cujus prolator Valentinus, vacuus et prolator est Valentinus.

"Empty, and emitter." In the Passerat and Voss codices, "of which also the emitter"; in the Clermont, "from which also the emitter". But Grabe suspects in vain that, keeping both readings, one should read: "whose emitter is Valentinus, Valentinus is empty and an emitter."

(printed under page 368)

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Et reliquis omnibus. Mallem, et reliquorum omnium. Haec enim ad haereticos, non ad Aeones referuntur.

"And to all the rest." I would prefer "and of all the rest". For these words refer to the heretics, not to the Aeons.

(printed under page 368)

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Aporiati. Graece ἀπορούμενοι, ad angustias redacti.

"Perplexed" (aporiati). In Greek ἀπορούμενοι, driven into a corner.

(printed under page 368)

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Nam necessitas est. Haec verba parenthesi recte incluserunt Feuard. et Grab. Sed eam uterque nimium protendit, hic usque ad localem distantiam, ille usque ad in tunica maculam; cum desinere debeat in his verbis, ab aliquo majore. Quae enim sequuntur, alia sunt haereticorum responsionis membra, ut ex sequenti capite liquet.

"For there is necessity." Feuardent and Grabe rightly enclosed these words in a parenthesis. But each extends it too far, the latter as far as "local distance", the former as far as "a stain in a tunic"; whereas it should end at the words "by some greater one". For what follows are other parts of the heretics' answer, as is clear from the next chapter.

(printed under page 368)

(71) ‹anchor: localem distantiam› · call in col 719

Non secundum localem distantiam. Genuinam hanc lectionem suppeditat cod. Clarom.; caeteri omnes corrupte, non secundum localem sententiam, ut in editt. omnibus; vel localem substantiam, ut in Feuard. marg., Voss. et Pass. legitur. Et mirum Billio localem sententiam arridere potuisse: si enim Graeci quandoque dicant, τοπικὴν ἔννοιαν (ut contendit vir eruditus, nullo exemplo probat), eo certe sensu dicunt, qui huic loco repugnet. Localis distantia, ut et cap. sequenti τό localiter, opponitur agnitioni et ignorantiae; adeo ut sensus sit: si ad angustias redacti haeretici fateantur, supremum Patrem omnia continere, nihilque extra Pleroma esse; et illud, intus, vel extra Pleroma, non de locali quadam distantia, seu extensione accipiendum esse, sed ratione agnitionis et ignorantiae: adeo ut esse intra Pleroma, nihil aliud sit quam in agnitione versari; extra Pleroma esse, sit in ignorantia degere, ut cap. sequenti explicatur, etc.

"Not according to local distance." The Clermont codex supplies this genuine reading; all the others corruptly have "not according to local opinion", as in all the editions, or "local substance", as read in Feuardent's margin and the Voss and Passerat codices. It is surprising that "local opinion" could have pleased Billius: for if the Greeks sometimes say τοπικὴν ἔννοιαν (as the learned man contends, but proves by no example), they surely say it in a sense that conflicts with this passage. "Local distance", like "locally" in the next chapter, is set against knowledge and ignorance; so that the sense is: if the heretics, driven into a corner, grant that the supreme Father contains all things and that there is nothing outside the Pleroma, and that "inside" or "outside the Pleroma" is to be taken not of some local distance or extension, but in terms of knowledge and ignorance, so that to be within the Pleroma is nothing else than to dwell in knowledge, and to be outside the Pleroma is to live in ignorance, as is explained in the next chapter, etc.

(printed under page 368)

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Indecibilitatem. Sic feliciter restituit Grabius ex codd. Arund., Voss. et Merc. 2. Consentiunt Ottob. et Clarom. In aliis editt. male, imbecillitatem.

"Unseemliness." So Grabe happily restored from the Arundel, Voss and Mercerus 2 codices. The Ottoboni and Clermont agree. The other editions wrongly have imbecillitatem ("weakness").

(printed under page 368)

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Afferre inciperet. Graecismus, pro allaturum esset.

"Should begin to bring." A Graecism, for "would bring".

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Ab eo. Demiurgo videlicet.

"From him." That is, from the Demiurge.

(printed under page 368)

Page

running head: S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A liquos Æonas; B ipsius Ptolemæi; C maculam fieri; D cujus et prolator
old-edition numerals: 120 after sed
other: Latin only, no Greek printed; liquos from reliquos at start of column; emen- split at column break
other: the word emendat was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 720

PG 7:720

labem, et velut maculam emundat labem, multo prius poterat observare, ne quidem initio in suis fieri talem maculam. Vel si initio quidem concessit, quoniam aliter fieri non poterant, quae facta sunt; oportet et semper sic fieri illa. Quae enim initio non possunt emendationem percipere, quemadmodum hanc postea percipient? Aut quemadmodum homines advocari ad perfectum dicunt, cum illa ipsa quae sunt causae, ex quibus facti sunt homines, vel ipse Demiurgus, vel Angeli, in labe dicantur esse? Et si ideo quod benignus sit, in novissimis temporibus misertus est hominum, et perfectum eis dat; illorum primo misereri debuit, qui fuerunt hominis factores, et dare eis perfectum. Sic utique et homines miserationem percepissent, de perfectis perfecti facti. Si enim operis ipsorum misertus est, multo prius illorum misereri debuit, et non sinere in tantum caecitatis venire eos.

a defect, and cleanses away the defect as though it were a spot, could much earlier have taken care that such a spot should not be made in his own domains even at the beginning. Or if at the beginning he allowed it because the things that were made could not be made otherwise, then they must always be made so. For how shall things that cannot receive amendment at the beginning receive it afterwards? Or how do they say that men are called unto perfection, when those very beings who are the causes from which men were made—either the Demiurge himself, or the Angels—are said to be in defect? And if, because he is kind, he took pity on men in the last times, and gives them perfection, he ought first to have taken pity on those who were the makers of man, and to have given them perfection. Thus assuredly men also would have received mercy, being made perfect from perfect makers. For if he took pity on their work, he ought much earlier to have taken pity on them themselves, and not to have suffered them to come into so great blindness.

3. Solvetur autem eorum et ille, qui est de umbra et vacuo, sermo, in quibus eam, quae est secundum nos, factam dicunt conditionem, si in his quae continentur a Patre facta sunt haec. Si enim paternum illorum lumen tale opinantur, ut omnia adimplere possit, quae intra eum sunt, et omnia illuminare : quemadmodum vacuum, vel umbra in his, quae a Pleromate et a paterno lumine continentur, poterat esse? Oportet enim eos locum ostendere intra Propatorem, aut intra Pleroma, non illuminatum, nec retentum ab aliquo, in quo aut Angeli, aut Demiurgus fecit quaecunque voluit. Nec enim modicus locus est, in quo tanta et talis conditio facta est. Necessitas erit itaque universa, intra Pleroma, aut intra Patrem ipsorum localiter vacuum aliquid, et informe, et tenebrosum fieri eos, in quo fabricata sunt, quae fabricata sunt. Incusationem quoque recipiet paternum ipsorum

3. Moreover, that discourse of theirs concerning the shadow and the vacuity, in which they say the creation that is around us was made, will also be dissolved, if these things were made within the things that are contained by the Father. For if they suppose their paternal light to be such that it can fill all things that are within him and illuminate all things, how could either vacuity or shadow exist within the things that are contained by the Pleroma and by the paternal light? For they must point out a place within the Propator, or within the Pleroma, not illuminated nor occupied by anything, in which either the Angels or the Demiurge made whatever he willed. Nor indeed is it a small place in which so great and such a creation was made. There will therefore be every necessity that they locally fashion within the Pleroma, or within their Father, a certain void, and formless, and dark space, in which were framed the things that have been framed. Their paternal light will also incur

Editors' notes and page, col. 720

Footnotes

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De perfectis. Quidam, de perfecto. Hic vero de pro a accipitur.

"Of the perfect." Some, de perfecto ("of the perfect one"). Here de is taken for a ("by").

(printed under page 368)

(76) ‹anchor: vel umbra› · call in col 720

Vel umbra. Alii, et umbra.

"Or shadow." Others, et umbra ("and shadow").

(printed under page 368)

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Fieri eos. Sic Clarom. et Anglic. cum edit. (continues)

"That they be made." So the Clermont and the English codices, with the edition (continues)

(printed under page 368)

Page

running head: S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A dat labem, et velut; B de perfectis; C illuminatum, nec; D si ad angustias
old-edition numerals: (none)
other: Latin only, no Greek printed; dat from emendat at start of column

PG 7:721

lumen, quasi non possit ea, quae intra ipsum sunt, illuminare et implere. Adhuc autem et labis fructus dicentes ea, et erroris operam, labem et errorem inducent intra Pleroma, et in sinum Patris.

blame, as though it were unable to illuminate and fill the things that are within itself. Furthermore, when they call these things the fruits of defect and the work of error, they will be introducing defect and error inside the Pleroma, and into the bosom of the Father.

CAPUT V.

Chapter V.

In iis quae continentur a Patre mundum hunc ab aliis factum non esse.

That this world was not made by others within the things that are contained by the Father.

1. Adversus eos igitur qui dicunt, extra Pleroma, vel sub bono Deo hunc mundum factum, ea quae paulo ante dicta sunt a nobis, apta sunt; et concludentur tales cum Patre suo, ab eo qui est extra Pleroma, in quo etiam et desinere eos necesse est. Adversus eos autem qui dicunt, in his quae continentur a Patre, ab aliis quibusdam factum hunc mundum, omnia, quae nunc dicta sunt, absurda et inconvenientia occurrent; et cogentur aut omnia lucida, et plena, et operosa, ea quae sunt intra Patrem confiteri : aut paternum lumen accusare, quasi qui non possit omnia luminare : aut sicut pars, sic et universum Pleroma ipsorum vacuum, et indispositum, et tenebrosum confitendum. Et reliqua omnia, quaecunque sunt conditionis, accusant, quasi temporalia sint : aut aeterno-choica, aut inaccusabilia esse oportet, cum sint intra Pleroma et in sinu Patris : aut etiam in universum Pleroma similiter venient incusationes; et causa ignorantiae invenitur Christus eorum.

1. Against those, therefore, who say that this world was made outside the Pleroma, or below the good God, the things that were said by us a little before are fitting; and such men together with their Father will be shut in by that which is outside the Pleroma, at which they must also of necessity terminate. And against those who say that this world was made by certain others within the things that are contained by the Father, all the absurdities and inconsistencies that have just been stated will meet them; and they will be forced either to confess that all the things that are within the Father are luminous, and full, and effectual, or else to accuse the paternal light, as though he were unable to illuminate all things, or else to confess that, just like the part, so also their entire Pleroma is void, and disordered, and dark. And all the rest of the things that belong to creation they accuse as though they were temporal; yet they must either be eternal-earthy, or else be beyond accusation, seeing that they are within the Pleroma and in the bosom of the Father; or else the accusations will in like manner come against the entire Pleroma as well, and their Christ is found to be the cause of ignorance

Editors' notes and page, col. 721

Footnotes

(printed under page 369)

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Sup. cap. I.

Above, chapter I.

(printed under page 369)

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Cap. II, III et IV.

Chapters II, III and IV.

(printed under page 369)

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Labis fructus. Editt., labis fructum.

"Fruit of the blemish" (nominative). The editions, labis fructum (accusative).

(printed under page 369)

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Inducent. Sic ex Feuard. marg., Clarom., Pass. et Voss. reposui, pro adducent.

"They will bring in." I have restored this from Feuardent's margin and the Clermont, Passerat and Voss codices, instead of adducent ("they will bring to").

(printed under page 369)

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Quasi qui non possit. Qui ante non deest in Arund. nec admodum necessarium est. Retineri tamen potest, modo referatur ad Patrem.

"As one who could not." Qui before non is missing in the Arundel codex and is not really necessary. It can be kept, however, provided it is referred to the Father.

(printed under page 369)

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Quaecunque sunt conditionis. Id est, quaecunque creata sunt.

"Whatever belongs to the foundation." That is, whatever has been created.

(printed under page 369)

(82) ‹anchor: aeterno-choica› · call in col 721

Aut aeterno-choica. Genuinam hanc lectionem solus habet cod. Clarom.; caeteri omnes cum editt. tum mss. corrupte, et aeterna-choica. Loci hujus corruptionem sensit quidem Grabius, sed restitutionem infeliciter tentavit, legi volens, ac terrena et choica; quam quidem lectionem totus contextus respuit. Ei vero qui mecum legerit, aut aeterno-choica, plana evadent omnia. Argumentatur nimirum Irenaeus adversus eos qui dicunt, in his quae continentur a Patre, ab aliis quibusdam factum esse hunc mundum, et mala esse ac culpanda quaecunque creata sunt, quia temporalia sunt. Eos vero pro more dilemmate isto premit: quaecunque creata accusant, quia temporalia sunt, aut aeterno-choica, seu aeterna simul et choica esse fateantur necesse est, aut inaccusabilia. Aeterno-choica quidem, quia in aeternis, in incorruptibilibus, intra ipsum Pleroma, et in sinu ipso Patris condita choica et corruptibilia. Inaccusabilia vero, alias in universum Pleroma similiter venient incusationes. Hancque Irenaei mentem esse, genuinamque nostram lectionem concedet, quisquis ad id attenderit quod aliquanto post paulo enucleatius repetit S. doctor: Jam igitur non est fabricator causa hujus operationis, valde bene putans semetipsum fabricare, sed qui in suis concedit et probat labis prolationes et erroris opera fieri, et in aeternis temporalia, et in incorruptibilibus corruptibilia, et in his quae veritatis sunt, ea quae sunt erroris. Quae hic dicit, in aeternis temporalia, et in incorruptibilibus corruptibilia, ea ipsa sunt quae, priori loco, una voce appellat aeterno-choica.

"Or eternal-earthy." The Clermont codex alone has this genuine reading; all the others, editions and manuscripts alike, corruptly have "and eternal-earthy" (aeterna-choica). Grabe did sense the corruption of this passage, but attempted its restoration unhappily, wanting to read "and terrestrial and earthy", a reading the whole context rejects. But for anyone who reads with me "or eternal-earthy", everything becomes plain. Irenaeus is arguing, of course, against those who say that this world was made by certain others within what is contained by the Father, and that whatever has been created is evil and blameworthy because it is temporal. He presses them, as is his way, with this dilemma: whatever created things they accuse because they are temporal, they must admit to be either eternal-earthy, that is, eternal and earthy at once, or blameless. Eternal-earthy, because earthy and corruptible things would have been founded among eternal and incorruptible things, within the Pleroma itself and in the very bosom of the Father; blameless, since otherwise the accusations will come in like manner upon the whole Pleroma. That this is Irenaeus's mind, and ours the genuine reading, will be granted by anyone who attends to what the holy doctor repeats somewhat later in plainer terms: "So then the maker is not the cause of this work, who thinks very well that he is making things himself, but he who allows and approves that the emissions of the blemish and the works of error come to be in his own domain, and temporal things among the eternal, and corruptible among the incorruptible, and among the things of truth those of error." What he says here, "temporal things among the eternal, and corruptible among the incorruptible", are the very things that in the former passage he calls in one word "eternal-earthy".

(printed under page 369)

Page

running head: CONTRA HÆRESES LIB. II.
marginal letters: A lumen, quasi non; B mundum, omnia; C Oxon. In aliis; D Arund. nec admodum
old-edition numerals: 121 after cum
other: Latin only, no Greek printed; eo- split at column break
other: the word eorum. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 722

PG 7:722

Sicut enim dicunt, cum formasset secundum substantiam Matrem ipsorum, foras projecit extra Pleroma, id est, separavit ab agnitione. Ipse igitur in ea ignorantiam fecit, qui separavit eam ab agnitione. Quomodo igitur idem ipse reliquis quidem Aeonibus, iis qui eo anteriores erant, praestare agnitionem poterat; Matri autem ejus causa esse ignorantiae? Extra agnitionem enim fecit eam, extra Pleroma eam projiciens.

For just as they say, when he had formed their Mother according to substance, he cast her forth outside the Pleroma, that is, separated her from knowledge. He himself, therefore, produced ignorance in her, who separated her from knowledge. How then could the very same one bestow knowledge upon the rest of the Aeons, those who were prior to him, yet be the cause of ignorance to his Mother? For he placed her outside knowledge, casting her forth outside the Pleroma.

2. Adhuc quoque si secundum agnitionem et ignorantiam, intra Pleroma et extra Pleroma dicunt, sicut quidam ex ipsis dicunt, quoniam qui in agnitione est, intra id est, quod agnoscit; ipsum Salvatorem (quem omnia esse dicunt) in ignorantia fuisse consentire eos necesse est. Dicunt enim eum, cum foras extra Pleroma venisset, formasse Matrem ipsorum. Si igitur id quod est extra, ignorantiam dicunt universorum; exiit autem Salvator ad formationem Matris ipsorum, extra agnitionem universorum factus est, hoc est, in ignorantia. Quomodo igitur illi agnitionem praestare poterat, cum et ipse extra agnitionem esset? Et nos enim, extra agnitionem cum simus ipsorum, extra Pleroma esse dicunt. Et iterum: Si igitur Salvator exivit extra Pleroma ad investigationem perditae ovis, Pleroma autem est agnitio, extra agnitionem factus est, quod est in ignorantia. Aut enim localiter quod est extra Pleroma

2. Still further, if they speak of within the Pleroma and outside the Pleroma according to knowledge and ignorance, as some of them say, since he who is in knowledge is within that which he knows, it is necessary for them to agree that the Saviour himself (whom they say is all things) was in ignorance. For they say that he, when he had come forth outside the Pleroma, formed their Mother. If therefore they call that which is outside the ignorance of all things, and the Saviour went out for the formation of their Mother, he came to be outside the knowledge of all things, that is, in ignorance. How then could he bestow knowledge upon her, when he himself was also outside knowledge? For us also, since we are outside their knowledge, they declare to be outside the Pleroma. And again: If therefore the Saviour went out beyond the Pleroma to seek after the lost sheep, and the Pleroma is knowledge, he came to be outside knowledge, which is in ignorance. For either they must understand locally that which is outside the Pleroma

Editors' notes and page, col. 722

Footnotes

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Sicut enim. In Eras., Gall. et Feuard. male, sic enim.

"For just as." In Erasmus, Gallasius and Feuardent, wrongly, sic enim ("for thus").

(printed under page 369)

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Praestare agnitionem poterat. Sidus enim Pleromatis dicitur lib. I, c. 11, n. 6.

"Could furnish knowledge." For he is called the star of the Pleroma in Book I, ch. 11, n. 6.

(printed under page 369)

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Qui in agnitione est, intra id, etc. Ita Feuard. in marg., Clarom., Pass., Voss. et editio Oxon. Alia exemplaria vitiose, qui ignorantiae est intra, id, etc.

"He who is in knowledge is within it," etc. So Feuardent in the margin, the Clermont, Passerat and Voss codices and the Oxford edition. Other copies wrongly have "he who is of ignorance is within, it," etc.

(printed under page 369)

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Cum et ipse. In Eras., Gall. et Feuard. male, ipsa, quasi ad Matrem referretur.

"Since he himself too." In Erasmus, Gallasius and Feuardent, wrongly, ipsa ("she herself"), as if it referred to the Mother.

(printed under page 369)

(87) ‹anchor: in ignorantia› · call in col 722

Quod est in ignorantia. Quidam tam hic, quam paulo ante, et paulo post, omittunt in: Grabius vero omisit quod est; utrique male. Sensus enim est, Salvatorem, si extra Pleroma exierit, extra agnitionem versatum fuisse: Pleroma quippe agnitio est, et intra Pleroma esse, est in agnitione degere, ut mox dictum est: ac proinde Salvatorem in ignorantia factum, seu versatum esse, et ideo ignorationi obnoxium.

"Which is in ignorance." Some omit in both here and a little before and a little after; Grabe, for his part, omitted quod est; both wrongly. For the sense is that the Saviour, if he went out of the Pleroma, was outside knowledge: for the Pleroma is knowledge, and to be within the Pleroma is to live in knowledge, as was just said; and therefore that the Saviour came to be, or dwelt, in ignorance, and was accordingly subject to ignorance.

(printed under page 369)

Page

running head: RA HAERESES LIB. II.
marginal letters: A rum. Sicut enim; B enim eum, cum; C accusant, quia temporalia; D sic enim.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment "rum." from previous column

PG 7:723

consentire eos necesse est; et omnia quae praedicta sunt contraria occurrent eis: vel si secundum agnitionem dicunt quod est intus, et ignorantiam quod est extra; Salvator illorum, et multo ante Christus, in ignorantia facti erunt, extra Pleroma egressi ad formationem Matris ipsorum, quod est extra agnitionem.

it is necessary for them to agree, and all the aforesaid contradictions will meet them; or if they speak of what is within according to knowledge, and what is outside according to ignorance, their Saviour, and much earlier Christ, will have come to be in ignorance, having gone forth outside the Pleroma for the formation of their Mother, which is outside knowledge.

3. Haec autem adversus omnes, qui quolibet modo vel ab Angelis, vel ab alio quodam, praeter verum Deum, mundum factum esse dicunt, similiter adaptabuntur. Quam enim incusationem faciunt de Demiurgo, et de his, quae facta sunt materialia, et temporalia, recurret in Patrem: siquidem quemadmodum in ventre Pleromatis facta sunt, quae inciperent mox demum dissolvi, secundum concessionem et ad placitum Patris? Jam igitur non est fabricator causa hujus operationis, valde bene putans semetipsum fabricare; sed qui in suis concedit et probat labis prolationes et erroris opera fieri, et in aeternis temporalia, et in corruptibilibus corruptibilia, et in his quae veritatis sunt, ea quae sunt erroris. Si autem non concedente, neque approbante Patre universorum, facta sunt haec; potentior, et fortior, et dominatior is, qui fecit in iis, quae propria illius sunt, quaecunque ille non concessit. Si autem non approbans concessit Pater ipsorum, quemadmodum quidam dicunt; aut potens prohibere concessit propter necessitatem quamdam, aut non potens. Sed si quidem non poterat, invalidus et infirmus est: si autem potens, seductor, et hypocrita, et necessitatis servus; non consentiens quidem, concedens autem quasi consentiat. Et initio concedens sistere errorem, et crescere illum, in posterioribus temporibus solvere illum conatur, quando jam multi male perierunt propter labem.

3. Moreover, these arguments will be similarly adapted against all who in any way whatever say that the world was made either by Angels, or by some other beside the true God. For the accusation which they make concerning the Demiurge, and concerning these things which were made material and temporal, will recoil upon the Father: since how were things made in the womb of the Pleroma which would soon thereafter begin to be dissolved, according to the concession and at the pleasure of the Father? Now therefore the framer is no longer the cause of this work, thinking that he himself frames very well; but he who among his own allows and approves emissions of defect and works of error to be made, and temporal things among eternal things, and corruptible things among incorruptible things, and among the things of truth the things of error. But if these things were made without the Father of all allowing or approving, more powerful and stronger and more lordly is he who made, among the things that are His own, whatsoever He did not allow. But if their Father allowed it without approving, as some say, He allowed it either being able to prevent it on account of some necessity, or not being able. But if indeed He could not, He is weak and powerless; whereas if He was able, He is a deceiver, and a hypocrite, and a slave of necessity, not consenting indeed, yet allowing as though He consented. And allowing error to arise at the beginning, and to grow, in later times He endeavours to destroy it, when many have already perished miserably on account of the defect.

4. Non decet autem eum qui super omnia sit Deus, cum sit liber et suae potestatis, necessitati servisse dicere, ut sit aliquid secundum concessionem praeter sententiam ejus: alioquin necessitatem majorem et dominatiorem facient quam Deum, quando id quod magis potest, antiquius sit omnibus. Et statim in principio causas abscidere

4. Yet it is not fitting to say that He Who is God over all, since He is free and at His own disposal, served necessity, so that anything should exist by concession contrary to His purpose; otherwise they will make necessity greater and more lordly than God, since that which has more power is more ancient than all things. And immediately in the beginning He ought to have cut off the causes

Editors' notes and page, col. 723

Footnotes

(72) ‹anchor: not visible› · call in col 723 or 724 (not visible)

Iliad. Δ, 43.

Iliad IV, 43.

(printed under page 370)

(88) ‹anchor: not visible› · call in col 723

Verum Deum. Ita Feuard. in marg. et Clarom. melius quam caeteri Verbum Dei. Arund., Verbum Deum.

"True God." So Feuardent in the margin and the Clermont codex, better than the rest, "Word of God". The Arundel, "Word God".

(printed under page 370)

(89) ‹anchor: not visible› · call in col 723

Recurret. Alii, recurreret.

"Will run back." Others, recurreret ("would run back").

(printed under page 370)

(90) ‹anchor: not visible› · call in col 723

Quemadmodum. Pro quomodo; passim.

Quemadmodum ("in what manner"). For quomodo ("how"); throughout.

(printed under page 370)

(91) ‹anchor: quasi consentiat› · call in col 723

Quasi consentiat. In Eras., Gallas. et Feuard. edit. 1576, quasi consentiens, et ita bene. Sed in altera Coloniensi et in codd. Clarom. et Pass. perperam, quasi non consentiat.

"As though he consented." In Erasmus, Gallasius and Feuardent's 1576 edition, quasi consentiens ("as though consenting"), and rightly so. But in the other, the Cologne edition, and in the Clermont and Passerat codices, wrongly, "as though he did not consent".

(printed under page 370)

(92) ‹anchor: sistere errorem› · call in col 723

Sistere errorem. Sistere, inquit Billius, hic pro consistere et emergere accipitur, Graece συνίστασθαι.

"Error to stand." Sistere, says Billius, is taken here for "to take form" and "to emerge", in Greek συνίστασθαι.

(printed under page 370)

(93) ‹anchor: propter labem› · call in col 723

Propter labem. Eras., Gall. et Feuard., per labem.

"Because of the blemish." Erasmus, Gallasius and Feuardent, per labem ("through the blemish").

(printed under page 370)

(94) ‹anchor: potest, antiquius› · call in col 723

Antiquius. Id est, praestantius, melius.

"Older." That is, more excellent, better.

(printed under page 370)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A consentire eos necesse; B concessionem et ad; C invalidus et infirmus; D (88) Verum Deum.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:724

necessitatis debuit, et non concludere semetipsum ad habendam necessitatem, concedendo aliquid praeterquam deceat eum. Multo enim melius, et consequentius, et magis deificum erat, ut in principio initium excideret hujusmodi necessitatis, quam postea, quasi de poenitentia, conaretur tantam fructificationem necessitatis eradicare. Et si necessitati serviens erit Pater universorum, et sub fatum cadet moleste ferens in his quae fiunt, praeter necessitatem autem et fatum nihil agere possit (similiter atque Homericus Jupiter, qui per necessitatem dicit: Et ego enim tibi dedi velut volens, nolente animo): secundum igitur hanc rationem necessitatis et fati invenietur servus Bythus ipsorum.

of necessity, and not to have shut Himself up to having necessity by conceding anything other than befits Him. For it was much better, and more consistent, and more divine, that in the beginning He should cut off the commencement of such necessity, than that afterwards, as though out of repentance, He should endeavour to uproot so great a fructification of necessity. And if the Father of all is to be a servant to necessity, and falls under fate, bearing with displeasure the things that happen, yet able to do nothing apart from necessity and fate (just like the Homeric Jupiter, who says by necessity: For I also gave to you as though willing, though with an unwilling mind): according to this reasoning, therefore, their Bythus will be found to be a slave of necessity and fate.

CAPUT VI.

Chapter VI.

Ab Angelis, aut a mundi fabricatore supremum Deum ignorari non potuisse.

That the supreme God could not have been unknown to the Angels or to the framer of the world.

1. Quomodo autem et ignorabant vel Angeli, aut mundi fabricator, primum Deum, quando in ejus propriis essent, et creaturae exsisterent ejus, et continerentur ab ipso? Invisibilis quidem poterat eis esse, propter eminentiam; ignotus autem nequaquam, propter providentiam. Etenim licet valde per descensionem multum separati essent ab eo, quomodo dicunt; sed tamen dominio in omnes extenso, oportuit cognoscere dominantem ipsorum, et hoc ipsum scire, quoniam qui creavit eos, est Dominus omnium. Invisibile enim ejus cum sit potens, magnam mentis intuitionem et sensibilitatem omnibus praestat potentissimae et omnipotentis eminentiae. Unde etiamsi nemo cognoscit Patrem, nisi Filius, neque Filium, nisi Pater, et quibus Filius revelaverit; tamen hoc ipsum omnia cognoscunt, quando ratio mentibus infixa moveat ea, et revelet eis, quoniam est unus Deus, omnium Dominus.

1. Moreover, how were either the Angels, or the framer of the world, ignorant of the first God, when they were in His own domains, and existed as His creatures, and were contained by Him? Invisible indeed He might be to them, on account of His eminence; yet by no means unknown, on account of His providence. For although they were very far separated from Him through the descent, as they say, nevertheless, since His dominion is extended over all, they ought to have known their ruler, and to have known this very thing, that He Who created them is Lord of all. For since His invisible nature is mighty, it affords to all a great mental perception and sensibility of His most powerful and almighty eminence. Wherefore, even though no one knows the Father, except the Son, nor the Son, except the Father, and those to whom the Son has revealed Him, yet all things know this very fact when reason implanted in their minds moves them and reveals to them that there is one God, the Lord of all.

2. Et propter hoc Altissimi et Omnipotentis appellationi omnia subjecta sunt: et hujus invocatione etiam ante adventum Domini nostri salvabantur homines et a spiritibus nequissimis, et a daemoniis universis, et ab apostasia universa: non quasi vidissent eum terreni spiritus, aut daemones,

2. And on this account all things are subject to the appellation of the Most High and Almighty; and by the invocation of this name, even before the coming of our Lord, men were saved both from most wicked spirits, and from all demons, and from the whole apostasy: not as though the earthly spirits or demons had seen Him,

Editors' notes and page, col. 724

Footnotes

(73) ‹anchor: Filius revelaverit› · call in col 724

Luc. X, 22, et Matth. XI, 27.

Luke 10:22, and Matthew 11:27.

(printed under page 370)

(95) ‹anchor: not visible› · call in col 724

Initium. Graece ἀρχὴν, quod hic vertendum erat principium, causam.

"Beginning." In Greek ἀρχήν, which here should have been rendered "principle", "cause".

(printed under page 370)

(96) ‹anchor: not visible› · call in col 724

De poenitentia. Graece ἐκ μεταβολῆς, ait Billius: sed melius Grabius, ἐκ μετανοίας, id est mutata sententia.

"Out of repentance." In Greek ἐκ μεταβολῆς ("out of change"), says Billius; but Grabe better, ἐκ μετανοίας, that is, having changed his mind.

(printed under page 370)

(97) ‹anchor: not visible› · call in col 724

Moleste. Sic Grabius ex Arund. (cui consentit et Clarom.) melius quam caeteri, modeste.

"Grudgingly." So Grabe from the Arundel codex (with which the Clermont also agrees), better than the rest, modeste ("modestly").

(printed under page 370)

(98) ‹anchor: not visible› · call in col 724

Dicit. Ἰλιάδ. Δ, v. 43. Καὶ γὰρ ἐγώ σοι δῶκα ἑκὼν, ἀέκοντί γε θυμῷ.

"He says." Iliad IV, line 43: "For I too gave it to you willingly, though with an unwilling heart."

(printed under page 370)

(99) ‹anchor: not visible› · call in col 724

Secundum igitur, etc. Male in omnibus editt. ab his verbis nova inchoatur periodus, nondum absoluto sensu praecedentis.

"According, therefore," etc. In all the editions a new sentence wrongly begins at these words, before the sense of the preceding one is complete.

(printed under page 370)

(1) ‹anchor: nemo cognoscit› · call in col 724

Nemo cognoscit. De hoc Evangelii testimonio ab haereticis depravato vide supra lib. I, cap. 20, et ibidem adnotata, et infra lib. IV, cap. 6.

"No one knows." On this witness of the Gospel, distorted by the heretics, see above, Book I, ch. 20, and the notes there, and below, Book IV, ch. 6.

(printed under page 370)

(2) ‹anchor: apostasia universa› · call in col 724

Ab apostasia universa. Id est ab omni potestate tenebrarum. Nam cacodaemones passim vocat apostatas, eorumque principem diabolum, principem apostasiae, principem abscessionis. Vide lib. III, cap. 23, n. 3, lib. IV, c. 41, n. 2.

"From all apostasy." That is, from every power of darkness. For he everywhere calls the evil demons apostates, and their prince the devil "prince of apostasy", "prince of the falling away". See Book III, ch. 23, n. 3; Book IV, ch. 41, n. 2.

(printed under page 370)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A necessitatis debuit, et; B 122 CAPUT VI.; C tens, magnam mentis; D lius: sed melius
old-edition numerals: 122 before CAPUT VI.
other: Latin only, no Greek printed; editors' matter: CAPUT VI., Ab Angelis, aut a mundi fabricatore; ends mid-word "dae-"
other: the word daemones, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 725

PG 7:725

sed cum scirent quoniam est, qui est super omnia Deus, cujus et invocationem tremebant, et tremit universa creatura, et Principatus, et Potentia, et omnis subjecta Virtus. Aut nunquid hi, qui sub Romanorum imperio sunt, quamvis nunquam viderint Imperatorem, sed valde et per terram, et per mare separati ab eo, cognoscent, propter dominium, eum qui maximam potestatem habet principatus; qui autem super nos erant Angeli, vel ille quem mundi fabricatorem dicunt, non cognoscent Omnipotentem, quando jam et muta animalia tremant et cedant tali invocationi? Et utique non viderunt eum, tamen Domini nostri nomini subjecta sunt omnia: sic et ejus qui omnia fecit et condidit vocabulo, cum alter non sit, quam ipse qui mundum fecit. Et propter hoc Judaei usque nunc hac ipsa adfatione daemonas effugant, quando omnia timeant invocationem ejus qui fecit ea.

but because they knew that He Who is God over all exists, at Whose invocation they trembled, and the whole creation trembles, and Principalities, and Powers, and every subject Virtue. Or will those who are under the empire of the Romans, although they have never seen the Emperor, but are very far separated from him both by land and by sea, know on account of his rule him who holds the supreme power of sovereignty; whereas the Angels who were above us, or he whom they call the framer of the world, will not know the Almighty, when even dumb animals tremble and yield at such an invocation? And assuredly they have not seen Him, yet all things are subject to the name of our Lord, and so also to the appellation of Him Who made and founded all things, since He is none other than He Who made the world. And on this account the Jews even until now put demons to flight by this very address, since all things fear the invocation of Him Who made them.

3. Si itaque mutis animalibus irrationabiliores noluerint Angelos esse, invenient quoniam oportebat, licet non vidissent hi eum, qui super omnia Deus est, uti cognoscerent potentatum et dominium ejus. Ridiculum enim vere apparebit, si se quidem, qui super terram sunt, cognoscere dicunt eum, qui super omnia est Deus, quem nunquam viderunt; ei autem qui eos fecit, et universum mundum, secundum eos, non permittant, cum sit in summis et super coelos, cognoscere ea, quae ipsi, cum sint in humilibus, sciunt. Nisi forte sub terra in Tartaro esse Bythum suum dicunt: quapropter et primos se cognovisse eum, quam hi qui in altitudine habitarent Angeli; in tantam amentiam venientes, uti dementem pronuntient mundi fabricatorem: quorum vere quidem est misereri, cum in tanta dementia dicant, neque Matrem agnovisse eum neque semen ejus, neque Pleroma Aeonum, neque Propatorem, neque quid essent quae fabricavit; esse autem imagines eorum, quae intra Pleroma sunt, latenter Salvatore

3. If therefore they are unwilling that the Angels should be more irrational than dumb animals, they will find that, although they had not seen Him Who is God over all, they ought to have known His might and dominion. For it will truly appear ridiculous if they say that they themselves, who are upon the earth, know Him Who is God over all, Whom they have never seen, yet do not allow him who made them and the whole world, according to them, though he is on high and above the heavens, to know the things which they themselves know while they are in the lowly regions. Unless perhaps they say that their Bythus is under the earth in Tartarus, and that for this reason they knew him before those Angels who dwell on high; coming to such madness as to pronounce the framer of the world out of his mind: whom indeed one must truly pity, when in such madness they say that he knew neither the Mother, nor her seed, nor the Pleroma of the Aeons, nor the Propator, nor what the things were which he framed, but that they are images of those things which are within the Pleroma, the Saviour secretly

Editors' notes and page, col. 725

Footnotes

(74) ‹anchor: quae fabricavit› · call in col 725

Cap. VI.

Chapter VI.

(printed under page 371)

(3) ‹anchor: not visible› · call in col 725

Domini nostri. Haec ad imperatorem refero. Grabius vero de Jesu Christo interpretatur, sed minus recte. Ista enim, quae immediate praecedunt, non viderunt eum, demonstrare videntur Irenaeum jam coeptam comparationem prosequi, et ex eo quod imperatori Romanorum, cujus dominio tunc parebat Lugdunum, subjecta essent omnia, licet a plurimis visus nunquam fuisset, colligere et Dei Patris imperio subditos fore Angelos, quamvis hunc nunquam conspexissent.

"Of our lord." I refer these words to the emperor. Grabe interprets them of Jesus Christ, but less correctly. For the words immediately preceding, "they have not seen him", seem to show that Irenaeus is pursuing a comparison already begun, and inferring, from the fact that all things were subject to the emperor of the Romans, under whose rule Lyon then was, though most had never seen him, that the angels too would be subject to the rule of God the Father, even though they had never beheld him.

(printed under page 371)

(4) ‹anchor: not visible› · call in col 725

Sic et ejus. Alias vitiose, sic et unus.

"So also his." Elsewhere, wrongly, sic et unus ("so also one").

(printed under page 371)

(5) ‹anchor: not visible› · call in col 725

Adfatione. Sic Clarom., Arund. et edit. Oxon. In Voss., affatione. Sed in aliis editt. advocatione.

"By address." So the Clermont and Arundel codices and the Oxford edition. In the Voss, affatione. But in the other editions, advocatione ("by summoning").

(printed under page 371)

(6) ‹anchor: not visible› · call in col 725

Quando. Feuard. in marg. et codd. Pass. ac Voss., quoniam.

"When." Feuardent in the margin and the Passerat and Voss codices, quoniam ("since").

(printed under page 371)

(7) ‹anchor: non permittant› · call in col 725

Permittant. Alii, permittent.

"Allow." Others, permittent ("will allow").

(printed under page 371)

(8) ‹anchor: altitudine habitarent› · call in col 725

Habitarent. Alii, habitant.

"Dwelt." Others, habitant ("dwell").

(printed under page 371)

(9) ‹anchor: agnovisse eum› · call in col 725

Neque Matrem agnovisse eum. Haec de mundi fabricatore intelligenda, qui nempe neque Matrem agnoverit, neque semen ejus, etc.

"That he knew neither the Mother." This is to be understood of the maker of the world, who, namely, knew neither the Mother nor her seed, etc.

(printed under page 371)

Page

running head: CONTRA HAERESES I
marginal letters: A mones, sed cum; B ipse qui mundum; C terra in Tartaro; D jam coeptam comparationem
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment "mones," from "daemones" in previous column

PG 7:726

operato sic fieri in honorem eorum, qui sursum sunt.

working so that they were made thus in honour of those who are above.

CAPUT VII.

Chapter VII.

Res creatas imagines non esse Aeonum, qui sursum sunt intra Pleroma.

That created things are not images of the Aeons who are above within the Pleroma.

1. Ignorante itaque Demiurgo universa, Salvatorem dicunt honorasse Pleroma in conditione per Matrem, similitudines et imagines eorum, quae sursum sunt, emittentem. Sed quoniam quidem impossibile erat, extra Pleroma esse aliquid, in quo imagines dicunt factas esse eorum, qui sunt intra Pleroma, vel ab alio quodam praeter primum Deum fabricari hunc mundum, ostendimus. Si autem suave est undique evertere eos, et mendaces arguere, dicemus adversus eos, quoniam, si in honorem eorum quae sursum sunt, facta sunt haec secundum illorum imaginem a Salvatore, semper ea oportet perseverare, uti et semper sint in honore, quae sunt honorata. Si autem transeunt, quae utilitas hujus brevissimi temporis honoris, qui aliquando quidem non fuit, rursus autem non erit? Vanae igitur gloriae appetitor magis (erit) Salvator, quam honorans quae sunt sursum arguitur a nobis. Quis enim honor est aeternorum eorum quae semper sunt, ea quae sunt temporalia; eorum quae stant, ea quae praetereunt; incorruptibilium, corruptibilia? Quandoquidem et apud homines, qui sunt temporales, nulla gratia est ejus honoris, qui celeriter praeterit: sed ejus qui in plurimum, quantum potest, perseverat. Quae autem statim ut facta sunt exterminantur, in contumeliam magis eorum, qui putantur honorari, facta esse juste dicentur: et contumeliose tractari id quod est aeternum, corrupta ejus et soluta imagine. Quid autem, si non plorasset, et risisset, et aporiata esset Mater ipsorum; non habuisset Salvator per quae honoraret plenitudinem, extremae confusionis non habentis propriam substantiam, per quam honoraret Propatorem?

1. While the Demiurge, then, was ignorant of all things, they say that the Saviour honoured the Pleroma in creation through the Mother, sending forth likenesses and images of the things that are above. But that it was indeed impossible for anything to exist outside the Pleroma, in which they say images were made of those who are within the Pleroma, or for this world to be framed by any other beside the first God, we have shown. Yet if it is pleasant to overthrow them on every side and convict them as liars, we shall say against them that, if these things were made by the Saviour in honour of the things that are above after their image, they ought always to endure, so that the things which have been honoured may also always be in honour. But if they pass away, what is the use of this honour of a most brief time, which once indeed was not, and again will not be? The Saviour, therefore, is proved by us to be rather a seeker of vainglory than one honouring the things that are above. For what honour is there to eternal things and those that always exist, in things that are temporal; to things that abide, in things that pass away; to incorruptible things, in corruptible things? Since even among men, who are temporal, there is no thanks for that honour which quickly passes away, but for that which endures as long as possible. Whereas things which are destroyed as soon as they are made will justly be said to have been made rather for the insult of those who are thought to be honoured, and that which is eternal is treated with insult when its image is corrupted and dissolved. What then, if their Mother had not wept, and laughed, and been in perplexity, would the Saviour not have had the means whereby to honour the fullness, since extreme confusion does not have a substance of its own whereby to honour the Propator?

2. O vanae gloriae honor, qui statim praeterit, et

2. O honour of vainglory, which immediately passes away, and

Editors' notes and page, col. 726

Footnotes

(10) ‹anchor: not visible› · call in col 726

Latenter Salvatore operato sic fieri, etc. Id est, Salvatore Demiurgum inscium, et ignorantem quae faceret, agente, et curante ut per eum sic fierent, etc.

"That they came about so, the Saviour working secretly," etc. That is, the Saviour moving the Demiurge, who was unaware and ignorant of what he was doing, and seeing to it that through him things came about so, etc.

(printed under page 371)

(11) ‹anchor: not visible› · call in col 726

Ignorante itaque. Sic mss. nostri. In Eras., Gall. et Feuard. male, ignoranteque.

"Not knowing, therefore." So our manuscripts. In Erasmus, Gallasius and Feuardent, wrongly, ignoranteque ("and not knowing").

(printed under page 371)

(12) ‹anchor: not visible› · call in col 726

Quae sursum sunt. In Arund. deest, sunt. In Clarom. vero et Pass. legitur qui, pro quae; nec ita male, si qui ad Aeones referatur, ut paulo ante: imagines eorum, qui sunt intra Pleroma. Et in fine praecedentis cap. in honorem eorum, qui sursum sunt.

"The things that are above." In the Arundel codex sunt is missing. In the Clermont and Passerat, qui ("who") is read for quae ("which"); not so bad, if qui is referred to the Aeons, as a little before: "images of those who are within the Pleroma"; and at the end of the preceding chapter, "in honour of those who are above".

(printed under page 371)

(13) ‹anchor: (erit) Salvator› · call in col 726

Magis erit. Verbum erit redundat.

"Will rather." The verb erit ("will be") is redundant.

(printed under page 371)

(14) ‹anchor: a nobis› · call in col 726

A nobis. Arund. et Merc. 2, a vobis.

"By us." The Arundel and Mercerus 2 codices, a vobis ("by you").

(printed under page 371)

(15) ‹anchor: in plurimum› · call in col 726

In plurimum. Sic Clarom. et Voss. Alii omittunt in.

"For the longest time." So the Clermont and Voss codices. Others omit in.

(printed under page 371)

(16) ‹anchor: non habuisset› · call in col 726

Quid autem, si non plorasset et risisset? Non habuisset. Ita recte codd. Clarom. et Voss. ac edit. Oxon. Sed in Feuard. edit. et cod. Pass. perperam, quid autem plorasset et risisset ... non habuisse? In Eras. et Gallas. pejus, quid autem non plorasset, et aporiata esset ... non habuisse?

"But what if she had not wept and laughed? He would not have had." So, correctly, the Clermont and Voss codices and the Oxford edition. But in Feuardent's edition and the Passerat codex, wrongly, "but what, she had wept and laughed ... not to have had?" In Erasmus and Gallasius, worse, "but what, she had not wept, and been perplexed ... not to have had?"

(printed under page 371)

(17) ‹anchor: propriam substantiam› · call in col 726

Extremae confusionis non habentis propriam (continues)

"Of the utmost confusion, not having its own" (continues)

(printed under page 371)

Page

running head: RA HAERESES LIB. II.
marginal letters: A operato sic fieri; B rem eorum quae; C qui in plurimum; D (11) Ignorante itaque.
old-edition numerals: 123 after sint in
other: Latin only, no Greek printed; editors' matter: CAPUT VII., Res creatas imagines non esse Aeonum

PG 7:727

jam non apparet! Erit aliquis Aeon, in quo in totum talis honor fuisse non reputabitur, et inhonorata erunt tunc quae sunt sursum: aut aliam iterum necesse erit Matrem emittere plorantem, et aporiatam, in honorem Pleromatis. O indissimilis, simul autem et blasphemae imaginis! Imaginem mihi dicitis emissam a mundi fabricatore Unigeniti; et Nun vultis esse Patris universorum: et imaginem hanc ignorare quidem semetipsam, ignorare autem et conditionem, ignorare autem et Matrem, et omne quodcunque est eorum quae sunt, et eorum quae ab eo facta sunt: et non erubescitis adversus vos ipsos, ignorantiam inducentes usque ad ipsum Monogenen? Si enim secundum similitudinem eorum, quae sunt sursum, a Salvatore facta sunt haec, ignorante eo tanta, qui secundum similitudinem factus est; necesse est et circa eum, et secundum eum, ad cujus similitudinem factus est is qui ignorat, hujusmodi ignorantiam exsistere spiritaliter. Non enim possibile est, cum sint utrique spiritaliter emissi, neque plasmati, neque compositi, in quibusdam quidem similitudinem servasse, in quibusdam vero depravasse imaginem similitudinis, quae in hoc sit emissa, ut sit secundum similitudinem ejus, quae sursum est, emissionis. Quod si non est similis, Salvatoris erit incusatio, qui dissimilem emisit

no longer appears! There will be some Aeon in which such honour will not be reckoned to have existed at all, and the things that are above will then be unhonoured; or else it will be necessary again to send forth another weeping and perplexed Mother in honour of the Pleroma. O unlike, and at the same time blasphemous, image! You tell me that an image of the Only-begotten was sent forth by the framer of the world, and you will have him to be the Nous of the Father of all; and that this image is ignorant of itself, and ignorant also of creation, and ignorant also of the Mother, and of everything whatsoever of the things that are, and of the things that were made by him; and do you not blush against yourselves, bringing in ignorance even unto Monogenes himself? For if these things were made by the Saviour after the likeness of the things that are above, while he who was made after the likeness is ignorant of so great things, it is necessary that around him also, and according to him after whose likeness he who is ignorant was made, such ignorance should exist spiritually. For it is not possible, since both are spiritually sent forth, neither moulded nor compounded, that in some things it should have preserved the likeness, and in some things have corrupted the image of the likeness, which was sent forth for this purpose, that it might be after the likeness of the emission which is above. But if it is not like, the accusation will belong to the Saviour, who sent forth an unlike

Editors' notes and page, col. 727

Footnotes

(17) ‹continued from the foot of page 371› · call on the previous page

(continued) substantiam. Hellenismus; genitivi pro ablativis absolutis. Latine scribendum erat: extrema confusione non habente propriam substantiam. Respicit Irenaeus ad fabulam illam tristis Achamothae sortis, quae in umbrae et vacuitatis locis effervescens, jacebat informis et sine specie, imo et sine substantia: donec misertus ejus superior Christus, formam ei indidisset, quae esset secundum substantiam. Haec proinde ante expertam Christi miserationem, in extrema confusione constituta, propriam non habebat substantiam, per quam honoraret Propatorem. Vide lib. I, cap. 4, n. 1.

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Erit aliquis Aeon, in quo in totum, etc. Obscurae hujus periodi sensus est: Erit aliquando, vel forte etiam jam nunc est aliquis Aeon tali honore penitus orbatus, destructis videlicet iis rebus creatis, quas honoris causa ad ejus imaginem condiderat Salvator: et tunc honoris expertia manebunt quae sunt sursum, etc.

"There will be some Aeon in whom wholly," etc. The sense of this obscure sentence is: there will be at some time, or perhaps there already is, some Aeon wholly deprived of such honour, once the created things are destroyed which the Saviour had founded after his image for the sake of honour; and then the things above will remain without honour, etc.

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O indissimilis ... et blasphemae imaginis. Alter Hellenismus, pro o indissimilem et blasphemam imaginem.

"O of the undissimilar ... and blasphemous image." Another Hellenism, for "O undissimilar and blasphemous image" (accusative).

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A mundi fabricatore. Id est, a Salvatore, cui hic ascribitur rerum creatio, quia per Achamoth et Demiurgum ipsum cuncta fabricatus est. Huncque genuinum esse verborum istorum sensum, cuivis legenti demonstrant quae sequuntur: si enim secundum similitudinem eorum quae sunt sursum, a Salvatore facta sunt haec, etc. Hinc paulo post vocatur, reprobabilis artifex, malus artifex. Quid ergo doctissimo Grabio in mentem venit, nescio, dum tam confidenter asseruit, pro, a mundi fabricatore, legendum esse, mundi fabricatorem, vel, a Salvatore mundi fabricatorem. His lectionibus tantum abest faveat integer contextus, quin potius totus repugnat. Hic igitur ordo verborum est: imaginem Unigeniti (Demiurgum scilicet) mihi dicitis emissam a mundi fabricatore, Salvatore nimirum, etc.

"By the maker of the world." That is, by the Saviour, to whom the creation of things is ascribed here, because through Achamoth and the Demiurge himself he fashioned all things. That this is the genuine sense of these words is shown to any reader by what follows: "for if these things were made by the Saviour after the likeness of the things above," etc. Hence a little later he is called "a craftsman to be rejected", "a bad craftsman". What, then, came into the most learned Grabe's mind I do not know, when he asserted so confidently that for "by the maker of the world" one should read "the maker of the world", or "by the Saviour the maker of the world". So far is the whole context from favouring these readings that it is wholly against them. This, then, is the order of the words: "you tell me that the image of the Only-begotten" (namely the Demiurge) "was emitted by the maker of the world", that is, by the Saviour, etc.

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Et Nun. Quem ante et delevi auctoritate cod. Clarom. Nun autem in genitivo accipe.

"And Nous." I have deleted quem before et on the authority of the Clermont codex. Take Nun as a genitive.

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Qui ignorat, hujusmodi ignorantiam exsistere spiritualiter. Sic cod. Claromont., nisi quod pro ignorantiam, habeat, aeque ac Voss. et Pass., ignorantiae. Sed legendum esse ignorantiam demonstrat tum editt. omnium et aliorum mss. consensus, tum ipsa constructio. In edit. Eras. Gallas. ac Feuard. corrupte omnino legitur, qui ignorat, hujusmodi ignorantiam, non exstiterit spiritaliter. In Oxon. vero, qui ignorat, hujusmodi ignorantia exstiterit spiritaliter. Recte quidem, quod sensum spectat: sed paulo liberius quoad verba; nullus enim codex habet, ignorantia. Quare retenta, quam habent plerique codices, voce, ignorantiam, in caeteris Claromontanum sequi consultius visum est. In Arundel. etiam et Voss. deest particula non.

"He who does not know that such ignorance exists spiritually." So the Clermont codex, except that for ignorantiam it has, like the Voss and Passerat, ignorantiae. But that ignorantiam is to be read is shown both by the agreement of all the editions and of the other manuscripts and by the construction itself. In the editions of Erasmus, Gallasius and Feuardent one reads, quite corruptly, "he who does not know such ignorance, will not have existed spiritually". In the Oxford edition, "he who does not know, such ignorance will have existed spiritually". Right enough as to the sense, but rather free as to the words, for no codex has ignorantia. So, keeping the word ignorantiam that most codices have, it seemed wiser to follow the Clermont codex in the rest. In the Arundel and Voss the particle non is also missing.

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Imaginem similitudinis. In Feuard. marg., Pass. et Voss., imaginum similitudines; non male, si pluralis numerus sequeretur.

"The image of the likeness." In Feuardent's margin and the Passerat and Voss codices, "the likenesses of the images"; not bad, if a plural followed.

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Similis. Ita editt. Eras., Gallas., Oxon. et cod. Arund. Feuard. autem veteris cod. (cui consentiunt Clarom. et Pass.) auctoritatem secutus, posuit simile, sed minus recte. Subintelligitur enim, imago, quae praecessit, unde et mox sequitur: si igitur dissimilis est imago, etc.

"Like" (feminine). So the editions of Erasmus, Gallasius and Oxford and the Arundel codex. Feuardent, following the authority of an old codex (with which the Clermont and Passerat agree), put simile (neuter), but less correctly. For imago ("image"), which went before, is understood; whence also there follows shortly, "if then the image is unlike", etc.

(printed under page 372)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A jam non apparet!; B a Salvatore facta; C Irenaeus ad fabulam; D cui hic ascribitur
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:728

imaginem, quasi reprobabilis artifex. Nec enim dicere possunt, quasi non haberet potestatem emissionis Salvator, quem Omnia esse dicunt. Si igitur dissimilis est imago, malus est artifex, et est culpa Salvatoris, secundum eos. Si autem similis est, eadem ignorantia invenietur circa Nun Propatoris ipsorum, hoc est, Monogenen: et ignoravit quidem semetipsum Nus Patris, ignoravit autem et Patrem, ignoravit autem et ea quae ab eo facta sunt. Si autem cognoscit ille; et eum, qui ad similitudinem ejus factus est a Salvatore, necesse est cognoscere quae sunt similia: et soluta est ipsorum, secundum suam regulam, maxima blasphemia.

image, like a reprehensible craftsman. For they cannot say that the Saviour had not the power of emission, whom they call All Things. If therefore the image is unlike, he is a bad craftsman, and the fault is the Saviour's, according to them. But if it is like, the same ignorance will be found around the Nous of their Propator, that is, Monogenes; and the Nous of the Father was ignorant of himself, and ignorant also of the Father, and ignorant also of the things that were made by him. Whereas if he knows, it is necessary that he also who was made after his likeness by the Saviour should know the things that are like; and their greatest blasphemy is dissolved according to their own rule.

3. Et sine hoc autem, quonam modo ea quae sunt creaturae, sic varia et multa, et innumerabilia, eorum Aeonum, qui sunt intra Pleroma triginta imagines esse possunt, quorum et nomina quae sint, secundum quod dicunt, in eo qui est ante hunc libro posuimus? Et non tantum universae creaturae varietatem, sed ne quidem partis alicujus aut coelestium, aut superterrestrium, aut aquatilium poterunt adaptare Pleromatis ipsorum parvitati. Quoniam enim Pleroma ipsorum triginta Aeones sunt, ipsi testantur: quoniam autem in una parte eorum quae dicta sunt, non triginta sed multa millia specierum esse annumerantes eos, ostendere

3. And apart from this, moreover, how can the things that belong to creation, being so various and many and innumerable, be images of those thirty Aeons that are within the Pleroma, whose names also, as they state them, we have set down in the book before this one? And not only the variety of the whole creation, but not even that of any single part, whether of heavenly, or terrestrial, or aquatic things, will they be able to adapt to the smallness of their Pleroma. For that their Pleroma consists of thirty Aeons, they themselves testify; whereas if anyone counts up that in a single part of the things that have been mentioned there are not thirty, but many thousands of species, to show

Editors' notes and page, col. 728

Footnotes

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Et est. Ita Feuard. Grab. et codd. Clarom., Pass. et Voss., in reliquis aut et, aut est deficit.

"And is." So Feuardent, Grabe and the Clermont, Passerat and Voss codices; in the rest either et or est is missing.

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Ignoravit quidem. In Eras., Gallas., Arund. et Merc. 2, ignorabit; recte quidem, si mox sequeretur, ignorabit ... ignorabit.

"He did not know indeed." In Erasmus, Gallasius, the Arundel and Mercerus 2, ignorabit ("he will not know"); rightly indeed, if "will not know ... will not know" followed shortly.

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Varia et multa. Sic editt. omnes cum cod. Pass., sed mss. Clarom., Ottob. et Anglic. habent vacua et multa, repugnante contextu.

"Various and many." So all the editions with the Passerat codex; but the Clermont, Ottoboni and English manuscripts have "empty and many", against the context.

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Partis. Sic pro Patris bene reposuit Grab. ex cod. Arund. Huic consentit et Clarom. Hujus lectionis veritatem confirmant quae mox sequuntur: quoniam autem in una parte eorum, etc.

"Of the part." So Grabe rightly restored for Patris ("of the Father") from the Arundel codex. The Clermont also agrees with it. The truth of this reading is confirmed by what follows shortly: "but since in one part of them", etc.

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Annumerantes eos. Sic recte Feuard. in marg. et cod. Pass. Consentiunt Clarom. et Voss., nisi quod eos non habent. Lectionem hanc hic repositurum se fuisse dicit Grab. si sint, loco esse, prae- (continues)

"Counting them." So, correctly, Feuardent in the margin and the Passerat codex. The Clermont and Voss agree, except that they do not have eos. Grabe says he would have restored this reading here if sint, in place of esse, (continues)

(printed under page 372)

Page

running head: PI LUGDUNENSIS ET MARTYRIS
marginal letters: A imaginem, quasi reprobabilis; B creaturae, sic varia; C ignorantiam, habeat, aeque; D enim, imago, quae
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:729

omnis quicunque confitebitur. Quomodo igitur ea, quae tam multae sunt conditionis, et contrariis subsistentia, et repugnantia invicem, et interficientia alia alia, imagines et similitudines esse possunt triginta Aeonum Pleromati; siquidem unius naturae, quemadmodum dicunt, ex aequali et simili exsistant, et nullam habeant differentiam? Oportebat autem, si haec illorum imagines sunt, quemadmodum natura nequam homines dicunt quosdam, et natura rursus bonos, et Aeonum ipsorum ostendere tales differentias, et quosdam quidem ex ipsis natura bonos dicere emissos, quosdam autem natura malos, ut imaginis illorum adinventio congruens esset Aeonibus. Adhuc autem quoniam in mundo altera quidem sunt mansueta, altera vero fera, et quaedam quidem non nocentia, quaedam nocentia, et reliquorum corrumpentia; et quaedam quidem superterrestria, quaedam aquatilia, quaedam volatilia, quaedam coelestia: similiter et Aeonas ostendere debent tales habere affectiones, si quidem haec illorum imagines sunt. Et ignis autem aeternus, quem praeparavit Pater diabolo et angelis ejus, cujus eorum, qui sunt sursum Aeones, imago sit, interpretari debent: et ipse enim in conditione numeratur.

every man whatsoever will confess. How then can these things, which are of so manifold a constitution, and subsisting in contraries, and opposing one another, and destroying one another, be images and likenesses of the thirty Aeons of the Pleroma, seeing that they are of one nature, as they say, and exist equally and alike, and have no difference? Rather, if these things are their images, just as they say that some men are wicked by nature and others again good by nature, they ought also to point out such differences among their Aeons, and to say that some of them were sent forth good by nature, and others evil by nature, so that the devising of their image might correspond to the Aeons. Furthermore, since in the world some things are tame and others wild, and some harmless and others harmful and destructive of the rest; and some terrestrial, some aquatic, some winged, and some heavenly: in like manner they ought to show that the Aeons also have such properties, if indeed these things are their images. And the eternal fire also, which the Father has prepared for the devil and his angels (Matt. 25:41), they ought to explain of which of those Aeons who are above it is the image; for it too is reckoned in creation.

Editors' notes and page, col. 729

Footnotes

(printed under page 373)

(75) ‹anchor: Angelis ejus› · call in col 729

Matth. XXV, 41.

Matthew 25:41.

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Dan. VII, 10.

Daniel 7:10.

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Ostendere ... confitebitur. Graece ἀποδεικνύειν ... ἐξομολογήσεται, i. e. demonstraturum se quilibet recipiet, spondebit, etc.

"To show ... will confess." In Greek ἀποδεικνύειν ... ἐξομολογήσεται, that is, anyone will undertake, will pledge, that he will show it, etc.

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Multae sunt conditionis. Multae pro multa ex cod. Arund. reposuit Grab. Suspicor idem habere et Clarom., asserere tamen non ausim, quia a propius adhaerens sequenti s discerni satis non valet.

"Many belong to the creation." Grabe restored multae for multa from the Arundel codex. I suspect the Clermont has the same, but I would not dare assert it, since the a, clinging close to the following s, cannot be clearly made out.

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Alia alia. In aliis semel duntaxat, alia.

"Some ... others." In others alia only once.

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Unius naturae. In Clarom. et Voss., unius creaturae.

"Of one nature." In the Clermont and Voss codices, "of one creature".

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Excogitationis. Graece, ut opinor, ἐνθυμήσεως. Enthymesis est, de qua tam multa lib. I.

"Of the devising." In Greek, I think, ἐνθυμήσεως. It is the Enthymesis, about which so much is said in Book I.

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Impie. Cod. Arund., inique.

"Impiously." The Arundel codex, inique ("unjustly").

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Malarum. Ita Feuard. in marg. edit. 1576, Clarom., Pass. et Voss. Sed editt. omnes perperam habent, malorum; nam de imaginibus sermo est.

"Of evil" (feminine). So Feuardent in the margin of the 1576 edition and the Clermont, Passerat and Voss codices. But all the editions wrongly have malorum (masculine/neuter), for the discussion concerns images.

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Et corruptibilium. Feuard. in marg. cit. edit. Clarom., Pass. et Voss., incorruptibilium, omisso et; sed male, ut videtur.

"And of corruptible things." Feuardent in the margin of the edition cited, and the Clermont, Passerat and Voss codices, incorruptibilium ("of incorruptible things"), omitting et; but wrongly, it seems.

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Imaginum. Eras., Gallas. et Feuard. vitiose, imaginem.

"Of the images." Erasmus, Gallasius and Feuardent wrongly have imaginem ("image").

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Imagines erunt. Genuinam hanc lectionem unicus habet cod. Clarom., caeteri omnes cum editt. tum mss. corrupte, imaginis.

"They will be images." The Clermont codex alone has this genuine reading; all the others, editions and manuscripts alike, corruptly have imaginis ("of the image").

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Eis constabit ratio. In Feuard. edit., eis constat ratio. In Eras. et Gallas. idem, sed sine eis.

"The account will hold for them." In Feuardent's edition, "the account holds for them". In Erasmus and Gallasius the same, but without eis.

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Dena millia denum millium. Haec Danielis verba eodem prorsus modo, atque Irenaeus, citat S. Clemens in Epist. ad Corinth. c. 34, inverso nimirum ordine verborum: Λέγει γὰρ ἡ Γραφή· Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ. Cum, inquit Cotelerius in not. ad hanc epist., a LXX convenienter archetypo redditum fuerit: χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. Consentiunt tamen cum Clemente et Irenaeo, Gregorius Nyss. homil. 8 in Ecclesiasten, et Cyrill. Alexand. epist. in Symbolum. Plura alia de varia loci hujus lectione reperies apud cit. Cotelerium, nec consuluisse poenitebit.

"Ten thousand times ten thousand." St Clement, in the Epistle to the Corinthians, ch. 34, quotes these words of Daniel in exactly the same way as Irenaeus, that is, with the order of the words reversed: "For the Scripture says: Ten thousand times ten thousand stood before him, and thousands of thousands ministered to him." Whereas, says Cotelier in his notes on this letter, the Septuagint rendered it in keeping with the original: "thousands of thousands ministered to him, and ten thousand times ten thousand stood before him." Gregory of Nyssa, Homily 8 on Ecclesiastes, and Cyril of Alexandria, letter on the Creed, nonetheless agree with Clement and Irenaeus. Much more on the varying reading of this passage will be found in Cotelier, cited above, and it will be worth consulting.

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Et manet conditio integra, etc. Crucem mihi diu fixit obscurissimus hic locus. Eum tamen etiam atque etiam animo revolventi, sensus hic occurrit. Si tam multae, tamque diversae res creatae, quas in hoc mundo conspicimus, Angelorum Pleromatis, quos multos esse volunt, imagines sint; praeterquam quod non ea in his animadvertitur contrarietas, quam in rebus creatis videre est, aliud nec minus sequetur incommodum. Cum enim multi sint et innumerabiles Demiurgi, seu factoris Angeli, hi soli plus quam sufficient ad exprimendam Pleromatis Angelorum imaginem, singulis factoris Angelis plus satis respondentibus singulis Pleromatis Angelis; ac proinde eadem semper redibit, nec solvetur difficultas: qui scilicet tot et tantae, tamque diversae aliae res creatae manere queant in imagine Pleromatis, seu ad imaginem Pleromatis factae dici: neque enim triginta, qui supersunt, Aeones, cum pauciores sint, consequi possunt, seu adaequare tam multiformem rerum creatarum varietatem, quae ex Enthymesi passi Aeonis ortum accepisse dicuntur. Qui locum hunc melius explicet, lubenter audiam.

"And the creation remains whole," etc. This most obscure passage long tormented me. Turning it over again and again, however, this sense occurs to me. If the so many and so diverse created things we see in this world are images of the angels of the Pleroma, whom they hold to be many, then, besides the fact that the contrariety seen in created things is not observed in those angels, another and no smaller difficulty will follow. For since the angels of the Demiurge, or maker, are many and innumerable, they alone will be more than enough to express the image of the angels of the Pleroma, each angel of the maker answering more than adequately to each angel of the Pleroma; and so the same difficulty will always return and not be solved: namely how so many, so great and so diverse other created things can remain in the image of the Pleroma, or be said to be made after the image of the Pleroma. For the thirty Aeons who remain, being fewer, cannot match or equal so multiform a variety of created things, which are said to have taken their origin from the Enthymesis of the Aeon who suffered. I would gladly hear anyone who explains this passage better.

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Aeonis in multiformem. In quod est in edit. ac mss. nostris, ante multiformem, Grabius delevit auctoritate Merc. 2 codd. Quod autem Aeonibus, pro Aeonis, substituendum vult vir doctus, haud necesse putem. Interdum enim scribit interpres in sexto casu Aeonis, quasi ab Aeona Aeonarum, ut patet ex cap. 14 sequenti, ubi sub finem scriptum legitur: Aeonis exsistentibus, pro Aeonibus exsistentibus.

"Of the Aeon into the multiform." Grabe deleted the in which stands before multiformem in our editions and manuscripts, on the authority of the Mercerus 2 codices. As for the learned man's wish to substitute Aeonibus for Aeonis, I should not think it necessary. For the translator sometimes writes Aeonis in the ablative, as if from Aeona, Aeonarum, as is clear from ch. 14 below, where near the end one reads Aeonis exsistentibus for Aeonibus exsistentibus.

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Page

running head: CONTRA HAERESES
marginal letters: A omnis quicunque confitebitur; B altera vero fera; C cederet : sed subintelligendo; D Clarom., Pass. et Vos
old-edition numerals: 124 after contrariis
other: Latin only, no Greek printed

PG 7:730

4. Si autem excogitationis ejus, qui passus est, Aeonis dicent imagines haec esse, primum quidem impie agent adversus Matrem suam, malarum et corruptibilium imaginum initiatricem esse eam dicentes. Deinde autem ea quae sunt multa, et dissimilia, et contraria natura, quonam modo unius et ejusdem imagines erunt? Et si Pleromatis Angelos multos esse dicent, et horum illa quae sunt multa imagines esse: nec sic eis constabit ratio. Primo enim differentias Pleromatis Angelorum contrarias invicem debent ostendere, quemadmodum et subjacentes imagines contrariae naturae invicem sunt. Deinde autem cum sint multi et innumerabiles circa factorem Angeli, quemadmodum omnes confitentur prophetae, dena millia denum millium assistere ei, et multa millia millium ministrare ei; et secundum eos, Pleromatis Angeli Angelos factoris imagines habebunt, et manet conditio integra in imagine Pleromatis, jam non consequentibus triginta Aeonis in multiformem conditionis varietatem.

4. But if they shall say that these things are images of the thought of that Aeon who suffered, first indeed they will act impiously against their Mother, saying that she is the originator of evil and corruptible images. And in the next place, how shall the things that are many, and unlike, and contrary by nature, be images of one and the same being? And if they shall say that the Angels of the Pleroma are many, and that the things that are many are images of these, not even so will the reckoning hold good for them. For first they must show differences among the Angels of the Pleroma contrary to one another, just as the underlying images also are of a nature contrary to one another. And next, since there are many and innumerable Angels around the Maker, as all the prophets confess, ten thousand times ten thousand standing beside Him, and many thousands of thousands ministering to Him (Dan. 7:10), according to them the Angels of the Pleroma will have the Angels of the Maker as images, and the whole creation remains over in the image of the Pleroma, the thirty Aeons no longer sufficing for the manifold variety of creation.

5. Adhuc etiam, si secundum similitudinem haec illorum facta sunt, illa rursus ad quorum similitudinem erunt facta? Si enim mundi fabricator non a semetipso fecit haec, sed quemadmodum nullius

5. Still further, if these things were made after the likeness of those, after whose likeness again will those have been made? For if the framer of the world did not make these things of himself, but like a craftsman of no

Editors' notes and page, col. 730

Page

running head: TRA HAERESES LIB. II.
marginal letters: A 4. Si autem excogitationis; B millia denum millium; C in not. ad hanc; D romatis Angelorum imaginem
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:731

momenti artifex, et quasi primum discens puer, de alienis archetypis transtulit; Bythus ipsorum unde habuit species ejus, quam primum emisit, dispositionis? Consequens est igitur, illum ab altero quodam, qui super eum est, exemplum accepisse; et illum rursus ab altero. Et nihilominus in immensum excidet de imaginibus sermo, quemadmodum et de diis, si non fixerimus sensum in unum artificem, ut in unum Deum, qui a semetipso fecit ea quae facta sunt. Aut de hominibus quidem aliquis permittit, a semetipsis utile aliquid ad vitam adinvenisse: ei autem Deo qui mundum consummavit, non permittit a semetipso fecisse speciem eorum quae facta sunt, et adinventionem ornatae dispositionis?

consequence, and like a boy learning for the first time, copied them from foreign archetypes, whence did their Bythus obtain the forms of that arrangement which he first sent forth? It follows, therefore, that he received the model from some other who is above him, and that one again from another. And none the less will the argument concerning images run out into infinity, just as concerning gods also, if we do not fix our mind upon one craftsman, and upon one God, Who of Himself made the things that have been made. Or does one allow with regard to men that they have devised of themselves something useful for life, yet not allow to that God Who completed the world that He made of Himself the form of the things that were made, and the devising of its adorned arrangement?

6. Unde autem et haec illorum imagines, cum sint illis contraria, et in nullo possint eis communicare? Quae enim sunt contraria, eorum quorum sunt contraria esse quidem possunt exitiosa; imagines vero nullo modo: quemadmodum aqua igni, et rursus lumen tenebris, et alia tanta, nequaquam erunt invicem imagines. Sic nec ea quae sunt corruptibilia, et terrena, et composita, et praetereuntia, eorum, quae secundum eos sunt, spiritalium imagines erunt: nisi et ipsa composita, et in circumscriptione, et in figuratione confiteantur esse, et non jam spiritalia, et effusa, et locupletia, et incomprehensibilia. Necesse est enim ea in figuratione esse, et circumscriptione, ut sint imagines verae: et absolutum est ea non esse spiritalia. Si autem illa spiritalia, et effusa, et incomprehensibilia dicunt; quomodo possunt, quae sunt in figura, et in circumscriptione, imagines illorum esse, qui sunt sine figuratione et incomprehensibiles?

6. Moreover, how can these things be images of those, when they are contrary to them, and can in no way have fellowship with them? For things that are contrary can indeed be destructive of those things to which they are contrary, but can by no means be their images: just as water to fire, and again light to darkness, and so many other things, will by no means be images of one another. So neither will the things that are corruptible, and earthly, and compound, and passing away, be images of the spiritual things that exist according to them: unless these also be confessed to be compound, and in circumscription, and in configuration, and no longer spiritual, and diffused, and rich, and incomprehensible. For it is necessary that they be in configuration and circumscription, in order that they may be true images; and it is certain that they are not spiritual. Whereas if they say that those things are spiritual, and diffused, and incomprehensible, how can the things that are in figure and in circumscription be images of those who are without configuration and incomprehensible?

7. Si autem [non] secundum figurationem, nec secundum formationem, sed secundum numerum et ordinem emissionis imagines ea dicent esse; primo quidem non essent imagines dicenda haec et similitudines eorum, qui sursum sunt Aeonum. Quae enim nec habitum, nec figuram

7. But if they shall say that these things are images [not] according to configuration, nor according to formation, but according to the number and order of emission; first indeed these things ought not to be called images and likenesses of the Aeons who are above. For how shall things that have neither the habitude nor the figure

Editors' notes and page, col. 731

Footnotes

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Cap. VII.

Chapter VII.

(printed under page 374)

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Species. Editt., speciem.

"Forms" (species). The editions, speciem ("form").

(printed under page 374)

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Diis. Genuinam hanc lectionem pro his substituit Grab. ex cod. Arund., quam et codd. Merc. 2 quodammodo confirmant: nam in altero legitur dedi is, in altero deditis.

"To the gods." Grabe substituted this genuine reading for his ("to these") from the Arundel codex, and the Mercerus 2 codices in a way confirm it: for in one is read dedi is, in the other deditis.

(printed under page 374)

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Ut in unum. Edit. Oxon. ex mss. Arund. et Voss., et in unum Deum.

"As into one." The Oxford edition, from the Arundel and Voss manuscripts, "and into one God".

(printed under page 374)

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Haec ... contraria. Ita Claromont. et Arund. In Merc. 2 quoque, haec: sed in aliis minus recte, hae contrariae.

"These ... contrary things" (neuter). So the Clermont and Arundel codices. In the Mercerus 2 also haec; but in others, less correctly, hae contrariae (feminine).

(printed under page 374)

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Qui sunt ... incomprehensibiles. Ita Ottob. cod. cui quoad postremam vocem consentiunt caeteri omnes mss. In editt., quae sunt ... incomprehensibilia.

"Who are ... incomprehensible" (masculine). So the Ottoboni codex, with which all the other manuscripts agree as to the last word. In the editions, "which are ... incomprehensible" (neuter).

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Non secundum figurationem. Non addendum esse, et res ipsa docet, et paulo post sequentia verba: quae enim nec habitum, nec figuram illorum habent, etc., omnino confirmant. Hanc tamen particulam quia nullo ms. fretus addidi, hamulis inclusi.

"Not according to figuration." That non must be added both the matter itself shows and the words a little after fully confirm: "for things which have neither their bearing nor their figure," etc. But since I added this particle without the support of any manuscript, I have enclosed it in brackets.

(printed under page 374)

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Non essent. Ita Clarom., Voss. et Arund., caeteri, non sunt.

"Would not be." So the Clermont, Voss and Arundel codices; the rest, non sunt ("are not").

(printed under page 374)

Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A momenti artifex, et; B 6. Unde autem; C Si autem illa; D (45) Diis. Genuinam
old-edition numerals: 125 after numerum
other: Latin only, no Greek printed

PG 7:732

illorum habent, quemadmodum imagines sunt ipsorum? Post deinde, et numeros, et emissiones superiorum Aeonum, eosdem et similes ad eos, qui sunt conditionis, adaptent. Nunc autem triginta ostendentes Aeones, et tantam multitudinem eorum, quae sunt in conditione, imagines eorum qui sunt triginta dicentes, juste ut insensati arguentur a nobis.

of those be their images? Next, let them adapt both the numbers and the emissions of the upper Aeons, the same and like, to those that belong to creation. But as it is, pointing out thirty Aeons, and saying that so great a multitude of the things that are in creation are images of those that are thirty, they will justly be convicted by us as senseless.

CAPUT VIII.

Chapter VIII.

Quam abhorreat a verosimili res creatas esse umbram Pleromatis.

How far removed from probability it is that created things are the shadow of the Pleroma.

1. Si autem haec illorum umbram dicent esse, quemadmodum quidam ipsorum audent dicere, ut secundum hoc imagines esse, necesse erit et corpora ipsos ea, quae sunt sursum, confiteri. Ea enim, quae sursum sunt, corpora, umbram faciunt; non autem jam spiritalia, quandoquidem nulli obscurare possunt. Si autem et demus illis hoc, quod quidem est impossibile, eorum quae sunt spiritalia et lucida umbram esse, in quam Matrem suam descendisse dicunt: tamen cum illa sint aeterna, et ea quae ex ipsis efficitur umbra sempiterna perseverat, et non jam transeunt haec, sed perseverant cum his, quae se adumbrant. Si autem haec transeunt, et illa necesse est, quorum haec sunt umbra, transire: illis autem perseverantibus, perseverat et umbra ipsorum.

1. But if they shall say that these things are their shadow, as some of them dare to say, so that in this respect they are images, it will be necessary for them also to confess that the things which are above are bodies. For bodies that are above cast a shadow, and are no longer spiritual, since spiritual things cannot darken anything. Yet even if we grant them this, which indeed is impossible, that there is a shadow of the things that are spiritual and luminous, into which they say that their Mother descended: nevertheless, since those things are eternal, the shadow also which is produced from them endures everlasting, and these things no longer pass away, but endure along with those things which cast the shadow. Whereas if these things pass away, it is necessary that those things also, of which these are the shadow, should pass away; while if those endure, their shadow also endures.

2. Si autem non secundum id quod obumbretur, dicent eam umbram esse, sed secundum id quod multo ab illis separata sint; paterni luminis ipsorum pusillitatem et infirmitatem accusabunt, quasi non attingat usque ad haec, sed deficiat adimplere id quod est vacuum, et dissolvere umbram, et hoc quando nemo sit impedimento. In caliginem enim convertetur, secundum eos, et obcaecabitur paternum lumen eorum, et deficiet in his quae sunt vacuitatis locis, cum minime possit adimplere omnia. Non igitur jam dicant Pleroma esse omnium Bythum ipsorum, siquidem id quod est vacuum et umbra, neque adimplevit, neque illuminavit: aut iterum umbram et vacuum praetermittant; siquidem

2. But if they shall say that it is a shadow not by way of being overshadowed, but inasmuch as these things are far separated from those, they will accuse the smallness and weakness of their paternal light, as though it did not reach even unto these things, but failed to fill up that which is void and to dissolve the shadow, and that when no one stands in the way. For according to them, their paternal light will be turned into darkness and blinded, and will fail in these places of emptiness, being by no means able to fill all things. Let them therefore no longer say that their Bythus is the fullness of all things, seeing that he neither filled nor illuminated that which is void and shadow; or else let them again give up the shadow and the void, since

Editors' notes and page, col. 732

Footnotes

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Qui sunt. Editt. omnes, quae sunt.

"Who are." All the editions, quae sunt ("which are").

(printed under page 374)

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Ut secundum hoc imagines esse, etc. Eras., Gall., et Feuard., aut secundum hoc imagines esse. At recte conjicit Grab. Irenaeum Graece scripsisse, ὥστε κατὰ τοῦτο εἰκόνας εἶναι, quod vertere debuisset interpres: adeo ut secundum hoc imagines sint.

"So as to be images according to this," etc. Erasmus, Gallasius and Feuardent, "or to be images according to this". But Grabe rightly conjectures that Irenaeus wrote in Greek ὥστε κατὰ τοῦτο εἰκόνας εἶναι, which the translator ought to have rendered "so that according to this they are images".

(printed under page 374)

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Nulli obscurare possunt. Graeca locutio, ait Billius, pro, nulli caliginem offundere, nihil obumbrare possunt; τὰ πνευματικὰ μηδένι ἐπισκοτεῖν δύναται.

"Can darken for no one." A Greek idiom, says Billius, for "they can cast darkness over no one, overshadow nothing"; τὰ πνευματικὰ μηδένι ἐπισκοτεῖν δύναται ("spiritual things can darken nothing").

(printed under page 374)

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Quae se adumbrant. Pro, quibus adumbrantur, seu quae hanc umbram efficiunt.

"Which shadow themselves." For "by which they are shadowed", or "which produce this shadow".

(printed under page 374)

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Illa.... umbra. Sic Clarom. et Merc. 2. Voss. vitiose, illam.... umbram. Caeteri, illa.... umbrae: minus bene, nam de umbra in singulari in toto hoc capite loquitur auctor.

"Those ... shadow." So the Clermont and Mercerus 2 codices. The Voss wrongly, illam ... umbram (accusative). The rest, illa ... umbrae ("shadows"): less well, for throughout this chapter the author speaks of shadow in the singular.

(printed under page 374)

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Perseverat et umbra. Alii, perseverant et umbrae.

"The shadow too endures." Others, "the shadows too endure".

(printed under page 374)

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Dicent. Ita Clarom., Pass., Voss. et Feuard. in marg. Sed in textu, perinde ut Eras. et Gallas. perperam, dicentes.

"They will say." So the Clermont, Passerat and Voss codices and Feuardent in the margin. But in his text, like Erasmus and Gallasius, wrongly, dicentes ("saying").

(printed under page 374)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A illorum habent, quemadmodum; B enim, quae sursum; C quod multo ab; D (51) Qui sunt.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: CAPUT VIII., Quam abhorreat a verosimili; ends mid-word "siqui-"
other: the word siquidem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 733

PG 7:733

adimplet omnia paternum ipsorum lumen.

their paternal light fills all things.

3. Neque igitur extra primum Patrem, id est, qui super omnia est Deus, aut Pleroma aliquid esse potest, in quod Enthymesin passi Aeonis descendisse dicunt, ut non definiatur et circumscribatur ab eo qui est extra, et contineatur ipsum Pleroma, vel primus Deus: neque vacuum esse, aut umbram capiet, cum jam ante sit Pater, uti ne deficiat lumen ejus, et definiatur in vacuum. Irrationale est autem et impium adinvenire locum in quo cessat et finem habet, qui est secundum eos Propator, et Proarche, et omnium Pater, et hujus Pleromatis. Nec rursus in Patris sinu alterum quemdam dicere tantam fabricasse conditionem fas est, vel consentiente, vel non consentiente eo, propter praedictas causas. Impium est enim similiter et demens dicere, tantam conditionem ab Angelis, aut ab emissione quadam ignorante verum Deum, in his quae sunt ipsius, fabricasse: neque infra Pleroma ipsorum, cum sit universum spiritale, ea quae sunt terrena et choica possibile facta esse: sed ne quidem secundum illorum imaginem, cum dicuntur pauci, et similis formationis et unum esse, possibile est, et quae sunt multae conditionis, et contraria invicem facta esse. Falsus autem apparuit, et qui est de umbra cenomatis, id est, vacui, ipsorum sermo, secundum omnia. Itaque vacuum ostensum est figmentum eorum, et inconstans doctrina: vacui autem et hi qui attendunt eis, vere in profundum perditionis descendentes.

3. Neither, therefore, can there be anything outside the first Father, that is, Him Who is God over all, or the Pleroma, into which they say the Enthymesis of the Aeon that suffered descended, lest the Pleroma itself, or the first God, be bounded and circumscribed by that which is outside, and be contained; nor will it admit of there being a void or a shadow, since the Father already exists beforehand, lest His light fail and be bounded in a void. Moreover, it is irrational and impious to devise a place in which He ceases and has an end, Who according to them is Propator, and Proarche, and Father of all and of this Pleroma. Nor again is it lawful to say that within the bosom of the Father some other framed so great a creation, whether with His consent or without His consent, on account of the aforesaid reasons. For it is likewise impious and mad to say that so great a creation was framed by Angels, or by some emission ignorant of the true God, in the things that are His own; nor is it possible that within their Pleroma, since the whole of it is spiritual, things that are earthly and material were made; nor even after their image, since they are said to be few, and of a like formation, and one, is it possible that things which are of a manifold constitution and contrary to one another were made. False in every respect, too, has their discourse concerning the shadow of the kenoma, that is, of the void, appeared. Therefore their fiction has been shown to be empty, and their doctrine unstable; and empty also are those who give heed to them, truly descending into the depth of perdition.

CAPUT IX.

Chapter IX.

Unum esse mundi conditorem, Deum Patrem; veteresque omnes in hac traditione cum Ecclesia consentire.

That there is one Founder of the world, God the Father; and that all the ancients agree with the Church in this tradition.

1. Quoniam quidem est mundi fabricator Deus, constat et ipsis, qui multis modis contradicunt ei, et confitentur eum, fabricatorem eum vocantes, et Angelum dicentes: ut non dicamus, quoniam omnes clamant Scripturae, et Dominus hunc Patrem qui est in coelis docet, et non alium: quemadmodum ostendemus procedente sermone. Nunc autem sufficit id quod est ab eis, qui contraria nobis dicunt testimonium, omnibus hominibus

1. That God is indeed the Framer of the world is agreed even by those very men who in many ways speak against Him, and yet confess Him, calling Him the Framer, and styling Him an Angel: not to mention that all the Scriptures cry aloud, and the Lord teaches that this Father Who is in heaven is He, and no other, as we shall show as our discourse proceeds. For the present, however, the testimony which comes from those who speak things contrary to us suffices, all men

Editors' notes and page, col. 733

Footnotes

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Cap. 2 et 5 hujus libri.

Chapters 2 and 5 of this book.

(printed under page 375)

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Cap. 8.

Chapter 8.

(printed under page 375)

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Cap. 23 et seqq.

Chapter 23 and following.

(printed under page 375)

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Id est. Feuard. in marg. et Pass., idem.

"That is." Feuardent in the margin and the Passerat codex, idem ("the same").

(printed under page 375)

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Neque vacuum esse, etc., capiet. Graecismus, οὐδὲ τὸ κενὸν εἶναι ἢ σκίαν ἐνδέξεται, id est neque fieri poterit, ut vacuum, aut umbra sit.

"Nor will it admit of being void," etc. A Graecism, οὐδὲ τὸ κενὸν εἶναι ἢ σκίαν ἐνδέξεται, that is, nor can it come about that there is a void or a shadow.

(printed under page 375)

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Definiatur. Id est, terminetur, desinat.

"Be defined." That is, be bounded, come to an end.

(printed under page 375)

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Fabricasse. Vel lege fabricatam esse, vel fabricasse passiva significatione accipe.

"To have fashioned." Either read fabricatam esse ("to have been fashioned"), or take fabricasse in a passive sense.

(printed under page 375)

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Infra Pleroma. Probare satagit Grabius hic legendum esse intra Pleroma. Sed frustra: jam enim monuimus infra, pro intra, apud infimae Latinitatis auctores passim occurrere. Vide Cangii Glossarium.

"Below the Pleroma." Grabe busies himself proving that intra Pleroma ("within the Pleroma") should be read here. But in vain: we have already pointed out that infra for intra occurs everywhere in authors of the lowest Latinity. See Du Cange's Glossary.

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Cum dicuntur. Ita recte cod. Voss. pro dicitur, ut est in editt. Eras., Gallas. et Feuard. In cod. Clarom. scriptum erat, dicuntur; sed imperitus quis emendator reposuit, dicitur.

"When they are said." So, correctly, the Voss codex, for dicitur ("it is said"), as in the editions of Erasmus, Gallasius and Feuardent. In the Clermont codex dicuntur had been written; but some unskilled corrector put dicitur.

(printed under page 375)

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Pauci. Aeones scilicet.

"Few." That is, the Aeons.

(printed under page 375)

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Cenomatis. Ex Graeco κενώματος. Vid. lib. I, c. 4, n. 1.

"Of the kenoma." From the Greek κενώματος. See Book I, ch. 4, n. 1.

(printed under page 375)

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Vacui autem et hi. Observat Billius ludere hoc loco Irenaeum in ambiguitate vocabuli κενόν, quod initio capitis vacuum significat, hic autem stultum et inane.

"But empty too are these." Billius observes that Irenaeus here plays on the ambiguity of the word κενόν, which at the beginning of the chapter means "void", but here "foolish and empty".

(printed under page 375)

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Quoniam quidem. In editt. minus bene, quando quidem.

"Since indeed." In the editions, less well, quando quidem.

(printed under page 375)

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Et Dominus docet. Nimirum, ut notat Feuard. Matth. V, 16: Glorificent Patrem vestrum, qui in coelis est; v. 45: Ut sitis filii Patris vestri, qui in coelis est. Matth. VI, 9: Pater noster, qui es in coelis, etc.

"And the Lord teaches." Namely, as Feuardent notes, Matthew 5:16: "Let them glorify your Father, who is in heaven"; v. 45: "That you may be sons of your Father, who is in heaven." Matthew 6:9: "Our Father, who art in heaven," etc.

(printed under page 375)

Page

running head: CONTRA HAERESES
marginal letters: A dem adimplet omnia; B tiente eo, propter; C eis, vere in; D (58) Id est.
old-edition numerals: 126 before CAPUT IX.
other: Latin only, no Greek printed; begins with fragment "dem" from "siquidem"; editors' matter: CAPUT IX., Unum esse mundi conditorem; ends mid-word "ho-"
other: the word hominibus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 734

PG 7:734

ad hoc demum consentientibus, veteribus quidem, et in primis a primoplasti traditione hanc suadelam custodientibus, et unum Deum fabricatorem coeli et terrae hymnizantibus: reliquis autem post eos a Prophetis Dei hujus rei commemorationem accipientibus: ethnicis vero ab ipsa conditione discentibus. Ipsa enim conditio ostendit eum, qui condidit eam; et ipsa factura suggerit eum, qui fecit; et mundus manifestat eum, qui se disposuit. Ecclesia autem omnis per universum orbem hanc accepit ab apostolis traditionem.

agreeing at last in this: the ancients indeed, and in the first place from the tradition of the first-formed man, guarding this persuasion, and singing hymns to one God, the Framer of heaven and earth; the rest after them receiving the remembrance of this matter from the Prophets of God; and the Gentiles learning it from the creation itself. For the creation itself points out Him Who founded it; and the workmanship itself suggests Him Who made it; and the world manifests Him Who ordered it. Moreover, the whole Church throughout the whole world has received this tradition from the apostles.

2. Constante igitur hoc Deo, quemadmodum diximus, et testimonium ab omnibus accipiente, quoniam est: ille sine dubio, qui secundum eos adinvenitur Pater, inconstans et sine teste est, Simone Mago primo dicente semetipsum esse super omnia Deum, et mundum ab Angelis ejus factum; post deinde his qui successerunt ei, secundum quod ostendimus in primo libro, variis sententiis impias et irreligiosas adversus fabricatorem circumducentibus doctrinas: quorum discipuli cum sint hi, ethnicis pejores efficiunt eos, qui assentiunt eis. Illi enim creaturae potius quam Creatori servientes, et his qui non sunt dii, verumtamen primum deitatis locum attribuunt fabricatori hujus universitatis Deo. Hi autem, hunc quidem labis fructum dicentes, et animalem eum vocantes, et non cognoscentem eam quae super eum est Virtutem, dicentem quoque: Ego sum Deus, et praeter me non est alius Deus; mentiri eum dicentes, ipsi mentientes; omnem malitiam copulantes ei, eum qui non est super hunc, quod sit fingentes, secundum sententiam suam deteguntur, eum quidem qui est Deus blasphemantes, eum autem qui non est, Deum fingentes, in suam ipsorum condemnationem. Et qui dicunt semetipsos perfectos, et universorum habere agnitionem, ethnicis pejores, et magis blasphemi sensu etiam adversum suum factorem inveniuntur.

2. Since, therefore, this God is established, as we have said, and receives testimony from all that He exists, without doubt that Father who is devised according to them is unstable and without witness, Simon Magus having first said that he himself was God over all, and that the world was made by his Angels; and afterwards those who succeeded him, as we showed in the first book, bringing round by various opinions impious and irreligious doctrines against the Framer: whose disciples these men being, they render those who assent to them worse than the Gentiles. For the latter, though serving the creature rather than the Creator (Rom. 1:25), and those that are not gods (Gal. 4:8), nevertheless assign the first place of deity to God the Framer of this universe. Whereas these men, calling Him the fruit of a defect, and styling Him animal, and ignorant of the Power that is above Him, and saying also that when He says, I am God, and beside Me there is no other God (Isa. 46:9), He lies—themselves lying, attaching all malice to Him, and feigning that he who is not above Him exists—are unmasked according to their own opinion as blaspheming Him Who truly is God, and feigning him who is not to be God, to their own condemnation. And those who call themselves perfect, and say that they possess the knowledge of all things, are found to be worse than the Gentiles, and more blasphemous in mind even against their own Maker.

CAPUT X.

Chapter X.

Quam male ab haereticis explicentur Scripturae. Omnia ex nihilo, non ex subjacenti materia, creavit Deus.

How badly the Scriptures are explained by the heretics. God created all things out of nothing, not out of underlying matter.

1. Perquam itaque irrationale est, praetermittentes

1. It is therefore exceedingly irrational that, passing by

Editors' notes and page, col. 734

Footnotes

(81) ‹anchor: Creatori servientes› · call in col 734

Rom. I, 25.

Romans 1:25.

(printed under page 375)

(82) ‹anchor: non sunt dii› · call in col 734

Gal. IV, 8.

Galatians 4:8.

(printed under page 375)

(83) ‹anchor: alius Deus› · call in col 734

Isa. XLVI, 9.

Isaiah 46:9.

(printed under page 375)

(84) ‹anchor: ipsorum condemnationem› · call in col 734

Cap. 10.

Chapter 10.

(printed under page 375)

(69) ‹anchor: not visible› · call in col 734

Qui fecit. Eam delevit Grabius, quia deest in omnibus mss. Sed addatur vel dematur, parum interest.

"Who made." Grabe deleted eam ("her/it") because it is missing in all the manuscripts. But whether it is added or removed matters little.

(printed under page 375)

(70) ‹anchor: not visible› · call in col 734

Cum sint hi. Valentiniani scilicet.

"Since these are." That is, the Valentinians.

(printed under page 375)

Page

running head: TRA HAERESES LIB. II.
marginal letters: A minibus ad hoc; B Simone Mago primo; C Deus, et praeter; D (65) Cenomatis.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment "minibus" from "hominibus"; editors' matter: CAPUT X., Quam male ab haereticis

PG 7:735

eum, qui vere est Deus, et qui ab omnibus habet testimonium, quaerere si est super eum is, qui non est, et qui a nemine unquam annuntiatus est. Quoniam enim manifeste nihil dictum est de eo, et ipsi testimonium perhibent: quia autem parabolas, quae quaeruntur et ipsae quomodo dictae sint, male ad eum, qui adinventus est ab ipsis, transfigurantes, alium nunc, qui ante nunquam quaesitus est, generant, manifestum est. Per hoc enim quod velint ambiguas exsolvere Scripturas (ambiguas autem non quasi ad alterum Deum, sed quasi ad dispositiones Dei) alterum Deum fabricaverunt; quemadmodum praediximus, de arena resticulas nectentes, et quaestioni minori quaestionem majorem adgenerantes. Omnis autem quaestio non per aliud, quod quaeritur, habebit resolutionem, nec ambiguitas per aliam ambiguitatem solvetur apud eos, qui sensum habent, aut aenigmata per aliud majus aenigma, sed ea quae sunt talia, ex manifestis, et consonantibus, et claris accipiunt absolutiones.

Him Who truly is God, and Who has testimony from all, they should inquire whether there is above Him he who is not, and who has never been proclaimed by anyone. For that nothing has been manifestly spoken concerning him, they themselves bear witness; while it is manifest that by badly transferring parables—which themselves are a subject of inquiry as to how they were spoken—to him who has been devised by them, they now beget another who was never sought after before. For through their wishing to explain ambiguous Scriptures (ambiguous, however, not as regarding another God, but as regarding the dispensations of God), they have framed another God; weaving ropes out of sand, as we said before, and begetting a greater question upon a lesser question. Yet no question will obtain its solution through another thing that is in question, nor will an ambiguity be solved through another ambiguity among those who have sense, or riddles through another greater riddle, but things of such a kind receive their solutions from things that are manifest, and harmonious, and clear.

2. Hi autem quaerentes exsolvere Scripturas et parabolas, alteram majorem et impiam quaestionem introducunt, si quidem super mundi fabricatorem Deum alius sit Deus; non exsolventes quaestiones (unde enim?), sed minori quaestioni magnam quaestionem adnectentes, et nodum insolubilem inserentes. Ut enim sciant hoc ipsum scire, quod utique triginta annorum Dominus venit ad baptismum veritatis, hoc non discentes; ipsum Deum fabricatorem, qui misit eum ad salutem hominum, impie contemnunt: et ut putentur posse enarrare unde substantia materiae, non credentes quoniam Deus ex his quae non erant, quemadmodum voluit, ea quae facta sunt, ut essent, omnia fecit, sua voluntate et virtute substantia usus, sermones vanos collegerunt; vere ostendentes suam infidelitatem: quoniam quidem his quae sunt, non credunt, in id quod non est, deciderunt.

2. But these men, seeking to explain the Scriptures and parables, introduce another greater and impious question, namely whether there is another God above God the Framer of the world; not solving the questions (for how could they?), but annexing a great question to a lesser question, and working in an insoluble knot. For that they may know that they know this very thing, wherefore the Lord came at thirty years of age to the baptism of truth, not learning this, they impiously despise God the Framer Himself, Who sent Him for the salvation of men; and that they may be thought able to declare whence came the substance of matter, not believing that God out of things that were not, according as He willed, made all things that were made, so that they might exist, using His own will and power as substance, they have collected vain discourses, truly showing their unbelief: because they do not believe the things that are, they have fallen into that which is not.

Editors' notes and page, col. 735

Footnotes

(85) ‹anchor: not visible› · call in col 735 or 736 (not visible)

Cap. XI.

Chapter XI.

(printed under page 376)

(86) ‹anchor: not visible› · call in col 735 or 736 (not visible)

Luc. XVIII, 27.

Luke 18:27.

(printed under page 376)

(71) ‹anchor: not visible› · call in col 735

Dictae. Feuard. in marg. et cod. Voss., dictatae.

"Spoken." Feuardent in the margin and the Voss codex, dictatae ("dictated").

(printed under page 376)

(72) ‹anchor: not visible› · call in col 735

Fabricaverunt. Sic Feuard. in marg. ac codd. Voss. et Clarom. In aliis, praedicaverunt.

"They fabricated." So Feuardent in the margin and the Voss and Clermont codices. In others, praedicaverunt ("they proclaimed").

(printed under page 376)

(73) ‹anchor: not visible› · call in col 735

De arena resticulas nectentes. Vide quae de hoc proverbio notavimus lib. I, pag. 56, not.

"Weaving ropes of sand." See what we noted on this proverb in Book I, p. 56, note.

(printed under page 376)

(74) ‹anchor: not visible› · call in col 735

Quaerentes. Bis, quod in editt. legitur ante, quaerentes, et lectorem male turbat, recte omittunt mss. Arund., Voss., Merc. 1 et Clarom.

"Seeking." The bis ("twice") read in the editions before quaerentes, which badly confuses the reader, is rightly omitted by the Arundel, Voss, Mercerus 1 and Clermont manuscripts.

(printed under page 376)

(75) ‹anchor: alius sit Deus› · call in col 735

Alius sit Deus. Textum hic esse mutilum suspicatus est Billius. Sed frustra: expuncta enim voce quod, quae in editt. Eras., Gallas. et Feuard. ante alius perperam inserta est, planus evadit. Expungendam autem esse docent mss. omnes, in quorum nullo comparet.

"There is another God." Billius suspected that the text here is mutilated. But in vain: for once the word quod, wrongly inserted before alius in the editions of Erasmus, Gallasius and Feuardent, is struck out, it becomes plain. And that it must be struck out all the manuscripts show, for it appears in none of them.

(printed under page 376)

(76) ‹anchor: insolubilem inserentes› · call in col 735

Inserentes. Quidam, inferentes.

"Inserting." Some, inferentes ("bringing in").

(printed under page 376)

(77) ‹anchor: enim sciant› · call in col 735

Sciant. Legendum putat Grabius, sciantur; sed frustra. Sensus est, ut enim sciant se hoc ipsum scire.

"They may know." Grabe thinks sciantur should be read; but in vain. The sense is, "for so that they may know that they know this very thing".

(printed under page 376)

(78) ‹anchor: substantia usus› · call in col 735

Sua voluntate et virtute substantia usus. Graece, inquit Billius, τῇ οἰκείᾳ βουλήσει καὶ δυνάμει, οὐσιώσει χρησάμενος: id est, sola sua voluntate ac potentia pro creatis rebus omnibus usus. Sed melius explicat Grabius: sola sua voluntate ac potentia loco substantiae, sive materiae, ex qua res creatas formaret, usus. Hanc explicationem confirmant sequentia.

"Using his own will and power as substance." In Greek, says Billius, τῇ οἰκείᾳ βουλήσει καὶ δυνάμει, οὐσιώσει χρησάμενος: that is, using his will and power alone in place of all created things. But Grabe explains it better: using his will and power alone in place of a substance, or matter, from which to form created things. What follows confirms this explanation.

(printed under page 376)

(79) ‹anchor: sermones vanos› · call in col 735

Vanos. Alias minus recte, varios.

"Empty." Elsewhere, less correctly, varios ("various").

(printed under page 376)

(80) ‹anchor: suam infidelitatem› · call in col 735

Infidelitatem. Sic ex codd. Clarom. et Voss. ac Feuard. marg. reposui, pro infirmitatem, quia mox sequitur: quoniam quidem his quae sunt, non credunt, etc.

"Unbelief." I have restored this from the Clermont and Voss codices and Feuardent's margin, instead of infirmitatem ("weakness"), because there follows shortly: "since indeed they do not believe the things that are," etc.

(printed under page 376)

Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A eum, qui vere; B aliud, quod quaeritur; C Dominus venit ad; D (71) Dictae.
old-edition numerals: 127 after fabricatorem,
other: Latin only, no Greek printed

PG 7:736

3. Quod enim dicunt ex lacrymis Achamoth, humectam prodisse substantiam, a risu autem lucidam, a tristitia autem solidam et a timore mobilem, et in his altum sapere et inflatum esse, quomodo haec non digna irrisione, et vere ridicula? qui non credunt quidem, quoniam ipsam materiam, cum sit potens et dives in omnibus Deus, creavit, nescientes quantum potest spiritalis et divina substantia; credentes autem quoniam Mater ipsorum, quam feminam a femina vocant, a praedictis passionibus emisit tantam conditionis materiam: et quaerentes quidem unde suppeditavit fabricatori conditionis substantia; non quaerentes autem unde Matri ipsorum, quam Enthymesin et impetum Aeonis errantis dicunt, lacrymas tantas, aut sudores, aut tristitias, aut reliqua materiae emissio.

3. For as to their saying that moist substance proceeded from the tears of Achamoth, and luminous substance from her laughter, and solid substance from her sadness, and mobile substance from her fear, and their being high-minded and puffed up over these things—how are these things not worthy of derision, and truly ridiculous? For they do not believe that God, since He is mighty and rich in all things, created matter itself, not knowing how much spiritual and divine substance can do; yet they believe that their Mother, whom they call a female from a female, sent forth from the aforesaid passions so great a matter of creation; and they inquire whence substance was supplied to the Framer of creation, yet do not inquire whence came to their Mother, whom they call the Enthymesis and impulse of the erring Aeon, so great tears, or sweats, or sadnesses, or the emission of the rest of matter.

4. Attribuere enim substantiam eorum, quae facta sunt, virtuti et voluntati ejus, qui est omnium Deus, et credibile, et acceptabile, et constans, et in hoc bene dicetur: quoniam quae impossibilia sunt apud homines, possibilia sunt apud Deum. Quoniam homines quidem de nihilo non possunt aliquid facere, sed de materia subjacenti; Deus autem, quam homines hoc primo melior, eo quod materiam fabricationis suae, cum ante non esset, ipse adinvenit. Dicere autem de Enthymesi Aeonis errantis prolatam materiam, et longe quidem Aeonem ab Enthymesi ejus separatam, et hujus rursus passionem et affectionem extra ipsam quidem ejus esse materiam; et incredibile, et fatuum, et impossibile, et inconstans.

4. For to attribute the substance of the things that were made to the power and will of Him Who is God of all is credible, and acceptable, and consistent, and in this case it will be well said that the things which are impossible with men are possible with God (Luke 18:27). Because men indeed cannot make anything out of nothing, but only out of underlying matter; whereas God is superior to men first of all in this, that He Himself devised the matter of His framing when beforehand it did not exist. But to say that matter was brought forth from the Enthymesis of an erring Aeon, and that the Aeon was separated far from her Enthymesis, and again that her passion and affection outside her became matter, is incredible, and foolish, and impossible, and inconsistent.

CAPUT XI.

Chapter XI.

Haereticos veritati non credentes in profundum erroris incidisse. Cur eos interrogare statuat Irenaeus?

That the heretics, not believing the truth, have fallen into the depth of error. Why Irenaeus resolves to question them.

1. Et non credentes quidem quoniam is qui est super omnia Deus, in his quae sunt ejus, varia et dissimilia verbo fabricavit, quemadmodum ipse voluit, cum sit omnium fabricator, ut sapiens architectus,

1. And indeed, not believing that He Who is God over all framed by His Word, in the things that are His own, things various and unlike, according as He Himself willed, since He is the Framer of all things, as a wise architect

Editors' notes and page, col. 736

Footnotes

(81) ‹anchor: not visible› · call in col 736

Feminam a femina vocant. Supra lib. I, cap. 21, n. 5, masculo-feminam a femina dicunt. Sed quemadmodum Sophiam modo masculo-feminam, modo masculum, modo feminam exhibent; sic et Achamoth nunc Dominum masculiniter, nunc masculo-feminam, nunc feminam appellant.

"They call her a female from a female." Above, in Book I, ch. 21, n. 5, they say "a male-female from a female". But just as they present Sophia now as male-female, now as male, now as female, so too they call Achamoth now "Lord" in the masculine, now male-female, now female.

(printed under page 376)

(82) ‹anchor: not visible› · call in col 736

Et quaerentes. In aliis, exquirentes.

"And seeking." In others, exquirentes ("searching out").

(printed under page 376)

(83) ‹anchor: not visible› · call in col 736

Lacrymas tantas, aut sudores, aut tristitias. Soloecismus apertus est, inquit Billius; haec enim omnia recto casu efferenda sunt.

"Such tears, or sweats, or sorrows" (accusative). It is an open solecism, says Billius, for all these should be put in the nominative.

(printed under page 376)

(84) ‹anchor: not visible› · call in col 736

Dicetur. Alii, diceretur.

"It will be said." Others, diceretur ("it would be said").

(printed under page 376)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A 3. Quod enim; B aut sudores, aut; C sionem et affectionem; D late ac potentia
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: CAPUT XI., Haereticos veritati non credentes; ends mid-word "ar-"
other: the word architectus, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 737

PG 7:737

et maximus rex; credentes autem quoniam angeli, aut virtus aliqua separata a Deo, et ignorans eum, fecit hanc universitatem: sic igitur veritati non credentes, in mendacio autem volutantes, perdiderunt panem vitae verae, in vacuum et in profundum umbrae incidentes; similes Aesopi cani, ei qui panem quidem reliquit, in umbram autem ejus impetum fecit, et perdidit escam. Et ex ipsis autem Domini verbis facile est ostendere, confitentis unum Patrem, et factorem mundi, et plasmatorem hominis, qui a lege et prophetis annuntiatus sit, et alterum nescientis, et hunc esse super omnia Deum: docentis autem, et per se eam, quae est ad Patrem adoptio filiorum, quae est aeterna vita, omnibus justis attribuentis.

and a most great King; but believing that angels, or some power separated from God and ignorant of Him, made this universe: thus, therefore, not believing the truth, but wallowing in falsehood, they have lost the bread of true life, falling into the void and into the depth of shadow; like Aesop's dog, which left the bread and made a rush at its shadow, and lost its food. Moreover, from the very words of the Lord it is easy to show that He confesses one Father, and Maker of the world, and Fashioner of man, Who was proclaimed by the law and the prophets, and knows no other, and teaches that this is God over all, and through Himself bestows upon all the righteous that adoption of sons unto the Father which is eternal life.

2. Sed quoniam amant incusare, et ea, quae sunt sine calumnia, ut calumniosi concutiunt, multitudinem parabolarum, et quaestionum inferentes nobis; bene haec arbitrati sumus primo interrogare eos e contrario de suis dogmatibus, et quod non est verisimile ipsorum ostendere, et temeritatem ipsorum excidere: post deinde, Domini sermones inferre, ut non sint tantum ad proponendum vacantes; sed propter hoc quod non possint ad ea, quae interrogantur, ratione respondere, dissolutam suam videntes argumentationem, aut revertentes ad veritatem, et semetipsos humiliantes, et cessantes a multifaria sua phantasia, placantes Deum de his, quae adversus eum blasphemaverunt, salventur: aut si perseverarint in ea, quae praeoccupavit animum ipsorum, vana gloria, argumentationem suam immutent.

2. But since they love to bring accusations, and like slanderers shake the things that are free from reproach, bringing against us a multitude of parables and questions, we have judged it well first to question them on the other hand concerning their own dogmas, and to show the improbability of their views, and to cut short their rashness; and afterwards to bring forward the words of the Lord, so that they may not merely have leisure for propounding objections, but because they cannot answer with reason the questions put to them, seeing their argumentation dissolved, either by returning to the truth, and humbling themselves, and ceasing from their manifold fancy, and appeasing God for the things which they have blasphemed against Him, they may be saved; or if they persist in the vainglory which has preoccupied their mind, they may change their line of argument.

CAPUT XII.

Chapter XII.

Triacontadem haereticorum, et deficere et redundare. Cum unitae et inseparabiles sint eorum conjugationes, Sophiam sine permistione conjugis quidpiam pati aut generare non potuisse. Logon et Sigen simul esse non posse.

That the Triacontad of the heretics is both deficient and redundant. That since their conjugations are united and inseparable, Sophia could not have suffered or brought forth anything without the intermingling of her consort. That Logos and Sige cannot exist together.

1. Primo quidem de triacontade ipsorum sic dicemus, universam eam utrinque mire decidere, et secundum id quod minus habet, et secundum id quod plus; propter quam dicunt triginta annorum Dominum ad baptismum venisse. Haec

1. First indeed concerning their Triacontad we shall speak thus, that the whole of it wondrously collapses on both sides, both in respect of having too little and in respect of having too much—that Triacontad on account of which they say the Lord came to baptism at thirty years of age. When these things

Editors' notes and page, col. 737

Footnotes

(printed under page 377)

(87) ‹anchor: maximus rex;› · call in col 737

Cap. XII.

Chapter XII.

(printed under page 377)

(88) ‹anchor: CAPUT XII› · call in col 737

Cap. XIII.

Chapter XIII.

(printed under page 377)

(89) ‹anchor: not visible› · call in col 737 or 738 (not visible)

Cap. XIV.

Chapter XIV.

(printed under page 377)

(90) ‹anchor: not visible› · call in col 737 or 738 (not visible)

Cap. I.

Chapter I.

(printed under page 377)

(85) ‹anchor: in vacuum› · call in col 737

In vacuum. Alludit ad vacuum et umbram haereticorum.

"Into the void." He alludes to the heretics' void and shadow.

(printed under page 377)

(86) ‹anchor: ex ipsis› · call in col 737

Ipsis. Alii, ipsius.

"Very" (ipsis, plural). Others, ipsius (singular).

(printed under page 377)

(87) ‹anchor: inferentes› · call in col 737

Inferentes. Ms. Voss., inserentes.

"Bringing in." The Voss manuscript, inserentes ("inserting").

(printed under page 377)

(88) ‹anchor: ipsorum ostendere› · call in col 737

Et quod non est verisimile ipsorum ostendere. Graece, ait Billius, Καὶ τὸ ἀπίθανον αὐτῶν δεικνύειν. Itaque quod hoc loco relativum est, non causale.

"And to show what is unlikely in them." In Greek, says Billius, Καὶ τὸ ἀπίθανον αὐτῶν δεικνύειν. So quod in this place is a relative, not causal.

(printed under page 377)

(89) ‹anchor: sermones inferre› · call in col 737

Inferre. Editt., inserere.

"To bring in." The editions, inserere ("to insert").

(printed under page 377)

(90) ‹anchor: sic dicemus› · call in col 737

Dicemus. Alii, dicamus.

"We shall say." Others, dicamus ("let us say").

(printed under page 377)

(91) ‹anchor: mire decidere› · call in col 737

Mire decidere. Sic codd. Clarom., Arund., Voss. ac Feuard. in marg. pro unica voce, concidere.

"To fall away wonderfully." So the Clermont, Arundel and Voss codices and Feuardent in the margin, instead of the single word concidere ("to collapse").

(printed under page 377)

(92) ‹anchor: propter quam› · call in col 737

Propter quam. Sic Feuard. in marg. et Clarom.; caeteri minus recte, propter quod.

"On account of which" (feminine). So Feuardent in the margin and the Clermont codex; the rest, less correctly, propter quod (neuter).

(printed under page 377)

Page

running head: CONTRA HAERESES I
marginal letters: B chitectus, et maximus; B 2. Sed quoniam; C salventur: aut si; D (85) In vacuum.
old-edition numerals: 128 before CAPUT XII.
other: Latin only, no Greek printed; begins with fragment "chitectus," from "architectus"; marginal letter B printed twice (no A); editors' matter: CAPUT XII., Triacontadem haereticorum

PG 7:738

autem dicente, manifesta erit universae argumentationis ipsorum eversio. Et secundum deminorationem quidem sic: primo quidem, quoniam annumerant reliquis Aeonibus Propatorem. Pater enim omnium enumerari non debet cum reliqua emissione: qui non est emissus, cum ea quae emissa est: et innatus, cum ea quae nata e⟨s⟩t: et quem nemo capit, cum ea quae ab eo capitur, et propter hoc incapabilis: qui infiguratus est, cum ea quae figurata est. Secundum enim id quod melior quam reliqui, non debet cum eis annumerari; et hoc cum Aeone passibili, et in errore constituto, qui est impassibilis, et non errans. Quoniam enim a Bytho inchoantes, triacontadem enumerant usque ad Sophiam, quam Aeonem errantem dicunt, ostendimus in eo libro, qui est ante hunc librum, et quae dicunt nomina ipsorum posuimus: hoc autem non annumerato, jam non sunt triginta secundum eos emissiones Aeonum, sed viginti et novem fiunt.

are stated, the overthrow of their whole argumentation will be manifest. And first in respect of defect, thus: first of all, because they reckon the Propator with the rest of the Aeons. For the Father of all ought not to be numbered with the rest of the emission: he who was not emitted, with that which was emitted; and the unbegotten, with that which was begotten; and he whom none comprehends, with that which is comprehended by him, and on that account incomprehensible; he who is unconfigured, with that which is configured. For inasmuch as he is better than the rest, he ought not to be reckoned along with them, and that with a passible Aeon situated in error, while he is impassible and unerring. For that beginning from Bythus they reckon the Triacontad down to Sophia, whom they call the erring Aeon, we have shown in the book which is before this book, and have set down the names which they give them; but when he is not reckoned in, the emissions of the Aeons are no longer thirty according to them, but become twenty-nine.

2. Post deinde, primam emissionem Ennoiam, quam Sigen, vocantes, ex qua rursum Nun et Alethiam emissos dicunt, in utrisque exorbitant. Impossibile est enim ennoean alicujus, aut silentium separatim intelligi, et extra eum emissum propriam habere figurationem. Si autem non dicent esse emissam illam extra, sed adunatam Propatori; ut quid cum reliquis Aeonibus annumerant eam, his qui non sunt adunati, et propter hoc ignorant magnitudinem ejus? Si autem et unita est (consideremus et hoc), necessitas est omnis ab unita conjugatione, et inseparabili, et unum exsistente, indiscretam, et unitam eam, quae ex ea est, emissionem fieri, ut non dissimilis sit ab eo qui emisit. Hoc autem sic se habente, unum et idem fiet, quemadmodum Bythus et Sige, sic et Nus et Alethia, semper adhaerentes invicem. Et quod non possit alterum sine altero intelligi, quemadmodum neque aqua sine humectatione, neque ignis sine calore, neque lapis sine duritia (unita sunt enim invicem haec); et alterum ab altero separari non potest sed semper coexsistere ei: sic et Bythum cum Ennoea adunitum esse oportet, et Nun cum Alethia eodem modo. Rursus et Logos et Zoe ab unitis emissi, unitos

2. Next, calling the first emission Ennoia, whom they also call Sige, from whom again they say Nous and Alethia were emitted, they go astray in both respects. For it is impossible that anyone's thought or silence should be understood separately, and have a configuration of its own emitted outside him. But if they shall say that she was not emitted outside, but united to the Propator, why do they reckon her along with the rest of the Aeons, with those who are not united and on this account are ignorant of his greatness? Moreover, if she is united (let us consider this also), there is every necessity that from a united and inseparable conjugation existing as one, the emission which comes from it should also be undivided and united, so as not to be unlike him who emitted it. And since this is so, just as Bythus and Sige are, so also Nous and Alethia will become one and the same, always cleaving to one another. And just as the one cannot be understood without the other, any more than water without moisture, or fire without heat, or stone without hardness (for these things are united to one another), and the one cannot be separated from the other, but must always coexist with it: so also Bythus must be united with Ennoia, and Nous with Alethia in the same way. Again, Logos and Zoe also, being emitted from those that are united,

Editors' notes and page, col. 738

Footnotes

(93) ‹anchor: not visible› · call in col 738

Dicente. In Eras. Gallas. et Feuard., dicentes.

"Saying" (ablative singular). In Erasmus, Gallasius and Feuardent, dicentes (plural).

(printed under page 377)

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Infiguratus est. Editt. figuratus non est.

"Is unfigured." The editions, "is not figured".

(printed under page 377)

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Hoc autem. Bytho videlicet, non Aeone errante, ut male interpretatur Feuardentius.

"But with this one." That is, with Bythus, not with the straying Aeon, as Feuardent wrongly interprets.

(printed under page 377)

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Quam Sigen. Pro quam et Sigen; supple etiam vocant: nisi pro quam legere malis, et.

"Whom ... Sige." For "whom they also call Sige"; supply "also call": unless you prefer to read et for quam.

(printed under page 377)

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Nun. Hanc vocem, licet proprio judicio, et citra ms. cod. auctoritatem, recte tamen adjecit Feuard.; eam enim ab Irenaeo, id exigente sensu, scriptam esse, et a scribis, ob affinitatem soni ultimae syllabae vocis praecedentis, perperam omissam esse, quilibet videt. Nun siquidem et Alethiam in secunda conjugatione copulabant haeretici; et paulo post Irenaeus utrumque copulat.

"Nous." Feuardent added this word on his own judgement and without the authority of a manuscript codex, but rightly; for anyone can see that Irenaeus wrote it, as the sense requires, and that the scribes wrongly omitted it because of its likeness in sound to the last syllable of the preceding word. For the heretics coupled Nous and Aletheia in the second pair; and a little later Irenaeus couples them both.

(printed under page 377)

(98) ‹anchor: unita est› · call in col 738

Unita est. Clarom., Ottob., Voss. et Merc. 2, unitus est; nec male, si de Bytho Ennoiae unito intelligatur.

"She is united." The Clermont, Ottoboni, Voss and Mercerus 2 codices, unitus est ("he is united"); not wrongly, if it is understood of Bythus united to Ennoia.

(printed under page 377)

(99) ‹anchor: ab unita› · call in col 738

Ab unita. Eras., Gallas., Grab., Arund. et Merc. 2, adunita.

"From a united." Erasmus, Gallasius, Grabe, the Arundel and Mercerus 2, adunita ("conjoined").

(printed under page 377)

(1) ‹anchor: unum exsistente› · call in col 738

Unum exsistente. Sic codd. Clarom., Voss. et Ottob.; caeteri, una exsistente.

"Existing as one" (neuter). So the Clermont, Voss and Ottoboni codices; the rest, una exsistente (feminine).

(printed under page 377)

(2) ‹anchor: adhaerentes invicem› · call in col 738

Invicem. Arund., in unam.

"To one another." The Arundel, in unam ("into one").

(printed under page 377)

Page

running head: RA HAERESES LIB. II.
marginal letters: B autem dicente; B dimus in eo; C deremus et hoc); D rante, ut male
old-edition numerals: (none)
other: Latin only, no Greek printed; marginal letter B printed twice (no A); damaged type in "e⟨s⟩t"

PG 7:739

esse, et unum esse debent. Secundum haec autem, et Homo et Ecclesia, et universa reliquorum Aeonum conjugationis emissio unita esse debet, et semper coexsistere alterum altero. Feminam enim Aeonem pariter esse oportet cum masculo, secundum eos, cum sit velut affectio ejus.

ought to be united and to be one. And according to this, both Man and Church, and the whole emission of the conjugation of the rest of the Aeons, ought to be united, and the one must always coexist with the other. For the female Aeon must exist together with the male, according to them, since she is as it were his affection.

3. Et haec cum ita se habeant, et cum haec dicantur ab ipsis, rursus impudorate audent docere, juniorem duodecadis Aeonem, quem et Sophiam appellant, sine permistione conjugis, quem Theletum vocant, passam esse passionem, et separatim sine eo fructum generasse, quem et feminam a femina nominant; in tantum dementiae progressi, ita ut manifestissime duas contrarias de eodem sententias censeant. Si enim Bythus adunitus est cum Sige, et Nus cum Alethia, et Logos cum Zoe, et reliqui deinceps; quemadmodum poterat Sophia sine conjugis perplexione pati aliquid, vel generare? Si autem haec sine illo passa est, necesse est et reliquas conjugationes abscessionem et separationem a semetipsis accipere: quod est impossibile, sicut praediximus. Impossibile est ergo et Sophiam passam esse sine Theleto: et soluta est ipsorum rursus omnis argumentatio. De passione enim, quam sine complexione conjugis passam eam dicunt, iterum reliquam universam velut tragoediae compositionem affinxerunt.

3. And although these things are so, and although these things are said by them, again they shamelessly dare to teach that the youngest Aeon of the Duodecad, whom they also call Sophia, without the intermingling of her consort, whom they call Theletos, suffered a passion, and separately without him brought forth fruit, which they also name a female from a female; having advanced to such a pitch of madness as most manifestly to hold two contrary opinions concerning the same thing. For if Bythus is united with Sige, and Nous with Alethia, and Logos with Zoe, and the rest in order, how could Sophia without the embrace of her consort suffer anything, or bring forth? Whereas if she suffered without him, it is necessary that the rest of the conjugations also admit of withdrawal and separation from one another: which is impossible, as we have said before. It is impossible, therefore, that Sophia also suffered without Theletos; and again their whole argumentation is dissolved. For out of the passion which they say she suffered without the embrace of her consort, they have again fashioned all the rest like the plot of a tragedy.

4. Si autem impudorate et reliquas conjugationes disjunctas ab invicem dixerint esse separatas, propter novissimam conjugationem, uti non solvatur illorum vaniloquium: primo quidem impossibili insistunt rei. Quemadmodum enim separabunt Propatorem ab Ennoea ejus, aut Nun ab Alethia, aut Logon a Zoe, et reliquos similiter? Quemadmodum autem et ipsi ad unitatem recurrere dicunt, et omnes unum esse; si quidem hae, quae sunt intra Pleroma conjugationes, unitatem non custodiunt, sed distantes sunt ab invicem: in tantum uti et patiantur, et generent sine alterius complexu, quemadmodum gallinae sine caponibus?

4. But if they shall shamelessly say that the rest of the conjugations also are disjoined and separated from one another, on account of the last conjugation, so that their vain talk may not be dissolved: first indeed they take their stand upon an impossibility. For how shall they separate the Propator from his Ennoia, or Nous from Alethia, or Logos from Zoe, and the rest similarly? And how do they say that they themselves also run back into unity, and that all are one, if indeed these conjugations that are within the Pleroma do not preserve unity, but are distant from one another, so much so as both to suffer and to bring forth without the embrace of the other, like hens without cocks?

5. Post demum, et sic solvetur illorum rursum prima et archègonos ogdoas. Erunt enim specialiter in eodem Pleromate Bythus et Sige, Nus

5. Finally, even so their first and primordial Ogdoad will again be dissolved. For there will exist separately in the same Pleroma Bythus and Sige, Nous

Editors' notes and page, col. 739

Footnotes

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Cap. XV.

Chapter XV.

(printed under page 378)

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Unitos esse. Scribere debuisset interp., uniti esse.

"To be united" (accusative). The translator should have written uniti esse (nominative).

(printed under page 378)

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Alterum altero. Ab ante altero bene delevit Grab. auctoritate cod. Voss.

"The one from the other." Grabe rightly deleted ab before altero on the authority of the Voss codex.

(printed under page 378)

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Feminam enim Aeonem. Sic ex cod. Voss. reposui pro Aeonum, ut in editt. omnibus legitur. Nullus enim ms. habet Aeonum; sed alii Aeonam, ut Clarom., Arund. et Merc. 2; alii Aeonem, ut Voss., quod magis placet.

"For a female Aeon." I have restored this from the Voss codex for Aeonum, as all the editions read. For no manuscript has Aeonum; some have Aeonam, like the Clermont, Arundel and Mercerus 2; others Aeonem, like the Voss, which is preferable.

(printed under page 378)

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Si autem Endiatheton Logon, etc. Graece, ait Billius, ἂν δὲ ἐνδιάθετον λόγον εἴπωσιν. Id est, si autem intus conditum sermonem dixerint. Ἐνδιαθέτῳ λόγῳ Graeci opponunt προφορικόν, hoc est, ut c. 13 vertit interpres, emissibile verbum: vel ut cap. 28, emissionis verbum: vel denique ut cit. cap. 13, prolativum. Hactenus Billius. Verborum itaque sensus est, ut bene advertit Feuardentius, talem esse Sigen, qualem et Logon; si hic internus sit, et illam internam esse, et ea propter neutrum posse dici emissum.

"But if the Logos endiathetos," etc. In Greek, says Billius, ἂν δὲ ἐνδιάθετον λόγον εἴπωσιν, that is, "but if they speak of a word laid up within". To the λόγος ἐνδιάθετος the Greeks oppose the προφορικός, that is, as the translator renders it in ch. 13, "the word that can be emitted", or as in ch. 28, "the word of emission", or finally, as in the same ch. 13, "the uttered word". Thus far Billius. The sense of the words, then, as Feuardent rightly notices, is that Sige is such as the Logos is: if he is internal, she too is internal, and for that reason neither can be called emitted.

(printed under page 378)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A esse, et unum; B Sige, et Nus; C pter novissimam conjugationem; D sit, et illam
old-edition numerals: 129 before 5. Post demum
other: Latin only, no Greek printed

PG 7:740

et Alethia, Logos et Zoe, Anthropos et Ecclesia. Impossibile est autem Logo praesente Sigen esse, aut iterum Sige praesente Logon ostendi. Haec enim consumptibilia sunt invicem, quemadmodum lumen et tenebrae in eodem nequaquam erunt: sed si quidem lumen sit, non sunt tenebrae; ubi autem tenebrae sunt, non erit lumen: veniente enim lumine, solutae sunt tenebrae. Sic ubi est Sige, non erit Logos; et ubi Logos, non utique est Sige. Si autem endiatheton Logon dixerint, endiathetos erit et Sige; et nihilominus solvetur ab endiatheto Logo. Quoniam autem non est endiathetos, ipsa haec ordinatio ipsorum emissionis significat.

and Alethia, Logos and Zoe, Anthropos and Ecclesia. Yet it is impossible that when Logos is present Sige should exist, or again that when Sige is present Logos should be manifested. For these are destructive of one another, just as light and darkness can by no means exist in the same place: but if indeed there is light, darkness is not; and where darkness is, light will not be; for when light comes, darkness is dissolved. So where Sige is, Logos will not be; and where Logos is, assuredly Sige is not. But if they speak of an internal Logos, Sige also will be internal, and none the less will she be dissolved by the internal Logos. Yet that he is not internal, this very arrangement of their emission signifies.

6. Jam igitur non dicant, primam et principalem ogdoadem ex Logo et Sige constare, sed aut Sigen, aut Logon refutent: et soluta est illorum prima et principalis ogdoas. Si enim unitas conjugationes dixerint, soluta est eorum universa argumentatio. Quomodo enim unitis eis, Sophia sine conjuge labem generavit? Si autem, sicut in emissione, unumquemque ex Aeonibus propriam substantiam habere dicent: quemadmodum in eodem ostendi potest Sige et Logos? Et haec quidem secundum diminutionem.

6. Let them therefore no longer say that the first and principal Ogdoad consists of Logos and Sige, but let them reject either Sige or Logos; and their first and principal Ogdoad is dissolved. For if they say that the conjugations are united, their whole argumentation is dissolved. For if they are united, how did Sophia bring forth a defect without her consort? Whereas if they shall say that, as in emission, each of the Aeons has his own substance, how can Sige and Logos be manifested in the same place? So much, then, in respect of defect.

7. Secundum autem id quod plus est, rursus solvitur triacontas ipsorum sic: Emissum enim a Monogene dicunt, sicut et reliquos Aeonas, Horon, quem plurimis nominibus vocant, sicut praediximus in eo, qui ante hunc est liber. Hunc autem Horon quidam quidem a Monogene emissum dicunt, alii vero ab ipso Propatore in similitudine sua. Adhuc etiam emissionem dicunt factam a Monogene Christum et Spiritum sanctum, et hos non annumerant ad numerum Pleromatis: sed neque Salvatorem, quem etiam Totum esse dicunt. Hoc enim manifestum est et caeco, quoniam non solum triginta emissiones secundum illos emissae sunt, sed et quatuor cum istis triginta. Ipsum enim Propatorem annumerant in Pleroma, et eos qui ex successione ab invicem emissi sunt. Quid quod isti non annumerabantur illis in eodem Pleromate exsistentes, qui adepti sunt eamdem emissionem? Quam enim edicere possunt justam causam,

7. And in respect of excess, again, their Triacontad is dissolved thus: They say that Horos, whom they call by very many names, as we have said before in the book which is before this one, was emitted by Monogenes, just like the rest of the Aeons. Now some say that this Horos was emitted by Monogenes, while others say by the Propator himself in his own likeness. Still further, they say that Christ and the Holy Spirit were emitted as an emission by Monogenes, and these they do not reckon in the number of the Pleroma; nor yet the Saviour, whom they also call the All. For this is manifest even to a blind man, that according to them not only thirty emissions were emitted, but four more along with these thirty. For they reckon the Propator himself in the Pleroma, and those who were emitted in succession from one another. Why is it that these were not reckoned along with those, though existing in the same Pleroma and having obtained the same emission? For what just reason can they declare

Editors' notes and page, col. 740

Footnotes

(92) ‹anchor: in eo› · call in col 740

Lib. I, cap. 2, n. 5.

Book I, ch. 2, n. 5.

(printed under page 378)

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Emissionis. In Feuard. perperam, emissiones.

"Of emission." In Feuardent, wrongly, emissiones ("emissions").

(printed under page 378)

(8) ‹anchor: Spiritum sanctum› · call in col 740

Christum et Spiritum sanctum. Sic pro Christo et Spiritu sancto (uti librariorum culpa habent omnes codd. aperte repugnante tum sensu, tum ipsa Valentinianorum hypothesi) restituo ex lib. I, cap. 11, n. 5, ubi dicitur: Monogenem alteram emisisse conjugationem, Christum et Spiritum sanctum. Et in hoc ipso capite, paulo post: Christum a Monogene dicunt emissum.

"Christ and the Holy Spirit" (accusative). So I restore, instead of Christo et Spiritu sancto (as all the codices have it through the copyists' fault, plainly against both the sense and the Valentinians' own hypothesis), from Book I, ch. 11, n. 5, where it is said: "that the Monogenes emitted another pair, Christ and the Holy Spirit". And in this very chapter, a little later: "they say that Christ was emitted by the Monogenes".

(printed under page 378)

(9) ‹anchor: quid quod› · call in col 740

Quid quod. In Eras., Gallas. et Feuard., male omissum quid. Haec enim interrogando dicta esse, perspicuum est ex contextu. Unde quid quod hic scribitur, pro quid est causae quod?

"What of the fact that." In Erasmus, Gallasius and Feuardent quid is wrongly omitted. For it is plain from the context that these words are put as a question. Hence quid quod is written here for "what reason is there that?"

(printed under page 378)

(10) ‹anchor: enim edicere› · call in col 740

Edicere. Pro et dicere ex cod. Voss. bene reposuit Grab.

"To declare." Grabe rightly restored this from the Voss codex for et dicere ("and to say").

(printed under page 378)

Page

running head: PI LUGDUNENSIS ET MARTYRIS
marginal letters: A et Alethia, Logos; B ogdoadem ex Logo; C in eo, qui; D sit, et illam
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:741

ob quam non annumerant cum reliquis Aeonibus, neque Christum, quem volente Patre a Monogene dicunt esse emissum, neque Spiritum sanctum, neque Horon, quem et Sotera dicunt; sed neque ipsum Salvatorem, qui venit ad auxilium et formationem Matris ipsorum? Utrum quasi sint isti infimiores illorum, et ideo indignos esse Aeonum appellatione et numero: aut quasi meliores sint et differentes? Sed infimi quidem quomodo fient, qui etiam in fixionem et emendationem reliquorum emissi sunt? Meliores autem rursus prima et principali tetrade esse non possunt, a qua et emissi sunt: et illa enim enumeratur in praedictum numerum. Oportuerat autem et istos annumerari in Pleromate Aeonum: aut et illorum Aeonum honorem hujusmodi appellationis auferri.

on account of which they do not reckon along with the rest of the Aeons either Christ, whom they say was emitted by Monogenes at the will of the Father, or the Holy Spirit, or Horos, whom they also call Soter, or even the Saviour himself, who came for the help and formation of their Mother? Is it as though these were inferior to those, and therefore unworthy of the appellation and number of the Aeons; or as though they were better and superior? Yet how shall they be inferior, when they were emitted for the establishing and amendment of the rest? And on the other hand, they cannot be better than the first and principal Tetrad, by which also they were emitted; for that too is numbered in the aforesaid number. Either, therefore, these also ought to have been reckoned in the Pleroma of the Aeons, or else the honour of such an appellation ought to be taken away from those Aeons as well.

8. Cum ergo sit soluta illorum triacontas, sicut ostendimus, et secundum id quod minus est, et secundum id quod plus est (in tali enim numero si plus fuerit, aut minus, reprobabilem faciet numerum, quanto magis tanta?): instabilis igitur ea quae est de ogdoade ipsorum, et de duodecade fabula. Instabilis autem et universa illorum regula, ipso firmamento ipsorum dissipato, et in Bythum, hoc est, in id quod non est, dissoluto. Quaerant igitur jam amodo alias causas ostendere, quare triginta annorum Dominus ad baptismum venerit; et duodecadis apostolorum; et ejus quae est sanguinis profluvium passa; et reliquorum quaecunque vane laborantes delirant.

8. Since, therefore, their Triacontad is dissolved, as we have shown, both in respect of too little and in respect of too much (for if in such a number there be more or less, it will render the number reprehensible; how much more when the difference is so great?), unstable consequently is their fable concerning the Ogdoad and concerning the Duodecad. Unstable also is their whole rule, when their very foundation is scattered and dissolved into Bythus, that is, into that which is not. Let them therefore henceforth seek to show other reasons why the Lord came to baptism at thirty years of age, and for the twelve apostles, and for her who suffered from an issue of blood, and for all the other things over which they labour in vain and rave.

CAPUT XIII.

Chapter XIII.

Primum ordinem emissionis haereticorum nulla ratione defendi posse.

That the first order of emission of the heretics can by no means be defended.

1. Et ipsum quidem primum ordinem emissionis

1. Moreover, the very first order of their emission

Editors' notes and page, col. 741

Footnotes

(93) ‹anchor: CAPUT XIII› · call in col 741

Cap. XVI.

Chapter XVI.

(printed under page 379)

(11) ‹anchor: not visible› · call in col 741

Sotera. Mirum, inter varia quae lib. I, cap. 11, n. 4, recenset Irenaeus Hori cognomina, illud Soteris omissum fuisse. Hinc suspicatur Grabius vel textum Graecum hic corruptum fuisse, vel pro σταυρόν (quod Hori cognomen est), forte per abbreviationem scriptum, στρν, male legisse interpretem σωτῆρα. Sed cum loco mox citato dicatur λυτρωτής, Redemptor, qui Sophiam ab imminenti ruina liberaverit, Salvatorem dici quid vetat? Sic ut duplex Christus, sic et duplex erit Salvator, superior alter, alter inferior.

"Soter" (Saviour). It is strange that among the various surnames of Horos that Irenaeus lists in Book I, ch. 11, n. 4, that of Soter was left out. Hence Grabe suspects either that the Greek text here was corrupt, or that for σταυρόν (which is a surname of Horos), perhaps written in abbreviation as στρν, the translator wrongly read σωτῆρα. But since in the passage just cited he is called λυτρωτής, Redeemer, as having freed Sophia from impending ruin, what forbids his being called Saviour? So, just as there is a twofold Christ, there will also be a twofold Saviour, one higher, the other lower.

(printed under page 379)

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Infimiores. In cod. Arund. et marg. Feuard., infirmiores. Sed prior lectio praeferenda: mox enim sequitur, infimi quidem quomodo fient? Ubi omnes codd. inter se consentiunt.

"Lower." In the Arundel codex and Feuardent's margin, infirmiores ("weaker"). But the former reading is to be preferred, for there follows shortly, "how will the lowest come to be?", where all the codices agree.

(printed under page 379)

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Illorum. Graecismus, pro illis.

"Of those." A Graecism, for illis ("than those").

(printed under page 379)

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Differentes. Graece, ait optime Billius, διαφορώτεροι, id est praestantiores.

"Differing." In Greek, as Billius very well says, διαφορώτεροι, that is, more excellent.

(printed under page 379)

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Illorum Aeonum. Mallem, ab illis Aeonibus.

"Of those Aeons." I should prefer "by those Aeons".

(printed under page 379)

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Quanto magis tanta? Id est, quanto magis tantus Aeonum excessus, defectusque reprobabilem facient tricenarium ab haereticis confictum numerum?

"How much more such great ones?" That is, how much more will so great an excess and defect of Aeons make the number thirty invented by the heretics something to be rejected?

(printed under page 379)

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Bythum. Ludit auctor in voce βυθός, quae Valentinianis primum Patrem, hic profundum gurgitem significat.

"Into Bythus." The author plays on the word βυθός, which for the Valentinians means the first Father, but here a bottomless abyss.

(printed under page 379)

Page

running head: CONTRA HAERESES
marginal letters: A ob quam non; B Ennoia; C sanguinis profluvium passa; D sitas;
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: CAPUT XIII., Primum ordinem emissionis

PG 7:742

ipsorum reprobabilem esse sic ostendimus. Emissum enim dicunt de Bytho et hujus Ennoea Nun et Alethian, quod quidem contrarium ostenditur. Nus enim est ipsum quod est principale, et summum, et velut principium, et fons universi sensus. Ennoia autem, quae ab hoc, est qualislibet et de quolibet facta motio. Non capit igitur ex Bytho et Ennoia emissum esse Nun: verisimilius enim erat dicere eos, de Propatore et de hoc Nu emissam esse filiam Ennoiam. Non enim Ennoia mater est Noos, sicut dicunt; sed Nus pater fit Ennoiae. Quemadmodum autem et emissus est Nus a Propatore, qui principalem, et primum ejus, quae est intus, absconditae et invisibilis affectionis locum continet? a qua sensus generatur, et Ennoia, et Enthymesis, et talia, quae non alia sunt praeter Nun; sed illius ipsius, quemadmodum praediximus, de aliquo in cogitatu dispositae qualeslibet motiones; secundum perseverationem et augmentum, non secundum immutationem vocabula accipientes, et in cognitionem conterminatae, et in verbum coemissae, sensu manente intus, et condente, et administrante, et gubernante libere et ex sua potestate, quemadmodum et vult, quae praedicta sunt.

we show to be reprehensible thus. For they say that Nous and Alethia were emitted from Bythus and his Ennoia, which indeed is shown to be contrary to reason. For Nous is that very thing which is principal, and highest, and as it were the principle and fountain of all understanding. Whereas Ennoia, which comes from him, is any motion whatever made concerning anything whatever. It is not possible, therefore, that Nous was emitted from Bythus and Ennoia: for it would have been more probable for them to say that Ennoia was emitted as a daughter from the Propator and from this Nous. For Ennoia is not the mother of Nous, as they say; but Nous becomes the father of Ennoia. And how, moreover, was Nous emitted by the Propator, when he holds the principal and first place of that hidden and invisible affection which is within? from which understanding is generated, and Ennoia, and Enthymesis, and such things, which are nothing else beside Nous, but, as we have said before, any motions whatever of that very Nous disposed in thought concerning something, receiving names according to their continuance and increase, not according to a change of substance, and brought to a term in knowledge, and emitted together in word, while the understanding remains within, and forms, and administers, and governs freely and of its own power, even as it wills, the things that have been mentioned before.

2. Prima enim motio ejus de aliquo, ennoia appellatur; perseverans autem et aucta, et universam apprehendens animam, enthymesis vocatur. Haec autem enthymesis multum temporis faciens in eodem, et velut probata, sensatio nominatur. Haec autem sensatio in multum dilatata, consilium facta est; augmentum autem et motus in multum dilatatus consilii, cogitationis examinatio: quae etiam in mente perseverans, verbum rectissime appellabitur; ex quo emissibilis emittitur

2. For its first motion concerning anything is called ennoia; and when it continues and is increased, and lays hold of the whole soul, it is called enthymesis. And this enthymesis, spending much time on the same object, and being as it were tested, is named sensation. And this sensation, being largely expanded, becomes counsel; and the increase and largely expanded motion of counsel becomes the examination of thought: which also, remaining in the mind, will most rightly be called word, from which the emissible word is emitted.

Editors' notes and page, col. 742

Footnotes

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Non capit. Graeca phrasis, qua non raro utitur interp. a Graeco, οὐκ ἐνδέχεται, fieri non potest, etc.

"Does not admit." A Greek phrase, which the translator often uses, from the Greek οὐκ ἐνδέχεται, "it cannot be", etc.

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Quemadmodum. Pro quomodo.

Quemadmodum ("in what manner"). For quomodo ("how").

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A qua... talia. Alii, a quo... et alia.

"From which ... such things." Others, "from which ... and other things".

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Dispositae qualeslibet motiones... accipientes. Sic Clarom., Arund. et Merc. 2, cum editt. Oxon.; aliae omnes vitiose, dispositae qualislibet motionis... accipientis. Id vero vult Irenaeus ennoian, enthymesin, aliasque mentis cogitantis actiones, seu motiones, ut loquitur, nihil aliud esse quam seriem quamdam unius et ejusdem mentis affectionum, quae varia, habita ratione perseverationis et augmenti, sortiantur nomina; sed inter quas nulla intercedat substantialis et realis, ut loquuntur, diversitas; utpote quae sint tantum cognitionis modificationes, in verbum interius, ἐνδιάθετον λόγον, desinentes.

"Ordered motions of whatever kind ... receiving." So the Clermont, Arundel and Mercerus 2 codices, with the Oxford editions; all the others wrongly, "ordered, of a motion of whatever kind ... receiving" (genitive). What Irenaeus means is that ennoia, enthymesis and the other acts, or "motions" as he says, of the thinking mind are nothing but a certain series of affections of one and the same mind, which take different names according to their persistence and growth, but between which there is no substantial and real difference, as they say; since they are only modifications of knowing, ending in the inner word, the ἐνδιάθετος λόγος.

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Sensatio. Graece, ni fallor, νόησις.

"Perception." In Greek, unless I am mistaken, νόησις.

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Verbum rectissime appellabitur. Hunc igitur ordinem inter mentis de re aliqua cogitantis actiones statuit auctor noster. Praecedit ἔννοια, sequitur ἐνθύμησις, tum νόησις, postea βουλή, seu βούλημα, deinde βουλήματος ἐξέτασις, ac denique ἐνδιάθετος λόγος, qui si proferatur exterius, προφορικός dicitur; quas sic explicat. Cum primum menti sese effert res aliqua, leviorque tum ejusdem perceptio est, ἔννοια dicitur. Si vero intentiori facto animo augeatur perceptio, ἐνθύμησις est. Porro ἐνθύμησις esse non potest, quin menti sapiat sua perceptio, ac sensu intimo noverit, sibive conscia sit percipere se; quod νόησις vocatur. Dum autem νόησις, collatis secum pluribus ideis, penitius exploratur, fit βούλημα, quo videlicet fertur (continues)

"Will most rightly be called word." This, then, is the order our author lays down among the acts of a mind thinking about something. First comes ἔννοια, then ἐνθύμησις, then νόησις, after that βουλή or βούλημα, next the ἐξέτασις of the βούλημα, and finally the ἐνδιάθετος λόγος, which, if it is uttered outwardly, is called προφορικός. He explains them thus. When some thing first presents itself to the mind and the perception of it is still slight, it is called ἔννοια. If the perception grows as the mind attends more intently, it is ἐνθύμησις. Further, there can be no ἐνθύμησις without the mind tasting its own perception and knowing by inner sense, that is, being conscious, that it perceives; and this is called νόησις. When the νόησις is examined more deeply by comparing several ideas with it, it becomes βούλημα, by which the mind is carried (continues)

(printed under page 379)

Page

running head: RA HAERESES LIB. II.
marginal letters: A ipsorum reprobabilem esse; B Ennoia, et Enthymesis; C eodem, et velut; D sitas; utpote quae
old-edition numerals: 130 after mater est
other: Latin only, no Greek printed

PG 7:743

verbum. Unum autem et idem est omnia quae praedicta sunt, a Noo initium accipientia; et secundum augmentum assumentia appellationes. Quemadmodum et corpus hominis, aliquando quidem novellum, aliquando quidem virile, aliquando autem senile, secundum augmentum et perseverantiam accepit appellationes, sed non secundum substantiae demutationem, neque secundum corporis amissionem: sic et illa. De quo enim quis contemplatur, de eo cogitat: et de quo cogitat, de hoc et sapit: de quo autem et sapit, de hoc et consiliatur: et quod consiliatur, hoc et animo tractat: et quod animo tractat, hoc et loquitur. Haec autem omnia, quemadmodum diximus, Nus gubernat, cum sit ipse invisibilis, et a semetipso per ea, quae praedicta sunt, sicut per radium, emittens verbum; sed non ipse ab alio emittitur.

Now all the things that have been mentioned before are one and the same, receiving their beginning from Nous, and taking their appellations according to their increase. Just as the body of a man, at one time young, at another time mature, and at another time old, receives its appellations according to increase and continuance, and not according to a change of substance, nor according to the loss of the body: so also is it with those things. For whatever a man contemplates, of that he also thinks; and of what he thinks, regarding that he also has perception; and regarding what he has perception, about that he also takes counsel; and what he takes counsel about, that he also revolves in his mind; and what he revolves in his mind, that he also speaks. And all these things, as we have said, Nous governs, being itself invisible, and of itself sending forth the word through the things that have been mentioned before, as through a ray; but it is not itself emitted by another.

3. Et haec quidem in hominibus capit dici, cum sint compositi natura, et ex corpore et anima subsistentes. Qui autem dicunt ex Deo emissam esse Ennoeam, et ex Ennoea Nun, deinceps ex iis Logon; primo quidem arguendi sunt improprie emissionibus usi; post deinde, hominum affectiones, et passiones, et intentiones mentis describentes, Deum autem ignorantes: qui quidem ea, quae obveniunt hominibus ad loquendum eos, applicant omnium Patri, quem etiam ignotum omnibus dicunt, negantes quidem ipsum mundum

3. And these things may indeed be said in the case of men, since they are compound by nature, and subsist of body and soul. But those who say that Ennoia was emitted from God, and from Ennoia Nous, and next from these Logos, are in the first place to be convicted of having used emissions improperly; and in the next place, of describing the affections, and passions, and mental intentions of men, while being ignorant of God: for the things which happen to men in order that they may speak, they apply to the Father of all, Whom they also declare to be unknown to all, denying indeed that He Himself made the world,

Editors' notes and page, col. 743

Footnotes

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Emissibilis. Ita Eras., Gallas. et mss. omnes. Frustraque Feuardentius correxit, emissibile. Nam interpres ad substantivi, λόγος, magis quam ad Verbi genus attendens, masculinum genus cum neutro passim conjungit.

"Emissible" (masculine). So Erasmus, Gallasius and all the manuscripts. Feuardent corrected it in vain to emissibile (neuter). For the translator, attending to the gender of the noun λόγος rather than of Verbum, everywhere joins the masculine gender with the neuter.

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Secundum augmentum assumentia appellationes. Sic recte Clarom. cod. pro, secum augmentum assumentia appellationis, ut perperam legitur in Eras., Gallas. et Feuard. Consentiunt cod. Voss., Feuard. in marg. edit. 1576 et edit. Oxon. quoad vocem secundum: sed male in omnibus, appellationis. Lectionem nostram confirmant quae paulo ante scripta legimus: secundum augmentum vocabula accipientes; et quod mox sequitur, secundum augmentum accepit appellationes.

"Taking on names according to growth." So, correctly, the Clermont codex, for "taking on with themselves the growth of the name", as is wrongly read in Erasmus, Gallasius and Feuardent. The Voss codex, Feuardent in the margin of the 1576 edition and the Oxford edition agree as to the word secundum; but all wrongly have appellationis. Our reading is confirmed by what we read written a little before, "receiving words according to growth", and by what follows shortly, "received names according to growth".

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Capit dici. Pro, dici fas est.

"Admits of being said." For "it is right to say".

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Ad loquendum eos. Sic mss. omnes cum edit. Oxon., melius quam, ad loquendum ei, ut in Feuard., vel eis, ut in Eras. et Gallas. legitur. Graece πρὸς τὸ λαλεῖν αὐτούς, id est, ut ipsi loquantur.

"For their speaking" (accusative). So all the manuscripts with the Oxford edition, better than ad loquendum ei, as read in Feuardent, or eis, as in Erasmus and Gallasius. In Greek πρὸς τὸ λαλεῖν αὐτούς, that is, so that they themselves speak.

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Page

running head: S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A verbum. Unum autem; B praedicta sunt, sicut; C perpendatur, aliaque ex; D Fenard. in marg.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:744

fecisse, ut ne quidem pusillus putetur; hominum autem affectiones et passiones donantes. Si autem Scripturas cognovissent, et a veritate docti essent, scirent utique quoniam non sic Deus, quemadmodum homines; et non sic cogitationes ejus, quomodo cogitationes hominum. Multum enim distat omnium Pater ab his, quae proveniunt hominibus, affectionibus et passionibus: et simplex, et non compositus, et similimembrius, et totus ipse sibimetipsi similis, et aequalis est; totus cum sit sensus, et totus spiritus, et totus sensuabilitas, et totus ennoea, et totus ratio, et totus auditus, et totus oculus, et totus lumen, et totus fons omnium bonorum; quemadmodum adest religiosis ac piis dicere de Deo.

lest He be thought small, yet attributing to Him the affections and passions of men. Whereas if they had known the Scriptures, and been taught by the truth, they would assuredly know that God is not as men are, and that His thoughts are not like the thoughts of men (Isa. 55:8). For the Father of all is far removed from these affections and passions which happen to men: and He is simple, and not compound, and of like members throughout, and wholly like and equal to Himself; since He is all understanding, and all spirit, and all perception, and all thought, and all reason, and all hearing, and all eye, and all light, and the whole fountain of all good things; even as it is fitting for the religious and pious to say concerning God.

4. Est autem et super haec, et propter haec inenarrabilis. Sensus enim capax omnium bene et recte dicetur, sed non similis hominum sensui: et lumen rectissime dicetur, sed nihil simile ei, quod est secundum nos, lumini. Sic autem et in reliquis omnibus nulli similis erit omnium Pater hominum pusillitati: et dicitur quidem secundum haec propter dilectionem, sentitur autem super haec secundum magnitudinem. Si igitur et in hominibus ipse quidem sensus non emittitur, neque separatur a vivo is, qui emittit reliqua, motiones autem ejus et affectus perveniunt ad manifestum; multo magis Dei, qui totus sensus

4. Moreover, He is both above these things, and on this account unutterable. For He will well and rightly be called an Understanding capable of all things, yet not like the understanding of men; and He will most rightly be called Light, yet nothing like the light which is among us. And so also in all other respects the Father of all will be in no way like the smallness of men: and He is spoken of in these terms on account of love, but is perceived to be above these terms in respect of His greatness. If therefore even in men the understanding itself is not emitted, nor is that which emits the rest separated from the living man, while its motions and affections come forth into manifestation, much more will the understanding of God, Who is all understanding,

Editors' notes and page, col. 744

Footnotes

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Ut ne quidem pusillus putetur. Id est, ne infirmus ac impotens existimetur, utpote qui malum a rebus creatis avertere non potuisset.

"So that he may not even be thought small." That is, lest he be reckoned weak and powerless, as one who could not have turned evil away from created things.

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Non sic Deus. Ita pro non sit Deus, ex cod. Clarom. et Feuard. marg. reposui; mox enim sequitur: non sic cogitationes ejus quomodo, etc. Alludit Irenaeus ad verba Isaiae LV, 8: Non enim cogitationes meae, cogitationes vestrae; neque viae vestrae, viae meae, dicit Dominus.

"God is not so." I have restored this, instead of non sit Deus ("let him not be God"), from the Clermont codex and Feuardent's margin; for there follows shortly: "his thoughts are not so as," etc. Irenaeus alludes to the words of Isaiah 55:8: "For my thoughts are not your thoughts, nor are your ways my ways, says the Lord."

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Similimembrius. Ὁμοιόκωλος in Graeco fuisse suspicatur Feuardentius; Grabius vero, ὁμοιομερής. Sed alterutrum scripserit Irenaeus, idem sensus est. Scilicet ὁμοιόκωλος, vel ὁμοιομερής dicitur Deus, quia partes ejus, si quas dici fas esset, nihil a toto ipso differunt, seu, ut mox addit Irenaeus, quia totus ipse sibimetipsi similis et aequalis est. Idipsum est quod Cyrillus Catech. 6, hunc Irenaei locum imitatus dixit: Ὅμοιον ἀεὶ ἑαυτῷ ὄντα, μονοειδῆ τὴν ὑπόστασιν, οὐκ ἐν μέρει ἐλαττούμενον, ἀλλ' ἐν πᾶσιν ὅμοιον ὄντα αὐτὸν ἑαυτῷ. Sui semper similem, essentia uniformem et uniusmodi, qui non plus habeat ex aliqua parte, ex aliqua minus, sed in omnibus ipse sui similis sit.

"Like in all his members." Feuardent suspects that the Greek was ὁμοιόκωλος; Grabe, ὁμοιομερής. But whichever of the two Irenaeus wrote, the sense is the same. God is called ὁμοιόκωλος or ὁμοιομερής because his parts, if it were right to speak of any, do not differ at all from the whole, or, as Irenaeus adds shortly, because he is wholly like and equal to himself. It is the very thing Cyril said in Catechesis 6, imitating this passage of Irenaeus: "being ever like himself, uniform in his being, not lessened in any part, but in all things like himself." Always like himself, uniform and of a single kind in essence, not having more in one part and less in another, but in all things like himself.

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Totus cum sit sensus. Lib. I, cap. 12, n. 2, ubi totum hunc fere locum Graece scriptum reperies, habet ὅλος νοῦς· νοῦν vero sensum passim vertit interpres: mentem melius vertisset. Caeterum horum Irenaei verborum partem exscripsit Cyrill. loc. cit.: ὅλος ὢν ὀφθαλμὸς, καὶ ὅλος ἀκοὴ, καὶ ὅλος νοῦς, totus cum sit oculus, et totus auditus, et totus mens.

"Since he is wholly sense." Book I, ch. 12, n. 2, where you will find almost the whole of this passage written in Greek, has ὅλος νοῦς; and the translator everywhere renders νοῦς as sensus; he would have done better to render it mens ("mind"). Cyril, in the place cited, copied out part of these words of Irenaeus: "being wholly eye, and wholly hearing, and wholly mind".

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Sensuabilitas. Ita Arund., Clarom., Feuard. in marg. et Grab.; caeteri minus recte, sensuhabilitas. Pro sensuabilitas superius scripsit interpres sensatio; Graece νόησις, cogitatio.

"Sense-ability." So the Arundel and Clermont codices, Feuardent in the margin and Grabe; the rest, less correctly, sensuhabilitas. For sensuabilitas the translator wrote sensatio above; in Greek νόησις, thought.

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Nihil simile. In his, quod ante nihil praefixum legitur in editt. Feuard. et Oxon. sensumque turbat, expunxi, quia deest in editt. Eras. et Gallas. ac mss. Clarom., Arundel. ac Merc. 2.

"Nothing like." I have struck out the in his ("in these") read before nihil in the editions of Feuardent and Oxford, which disturbs the sense, because it is missing in the editions of Erasmus and Gallasius and in the Clermont, Arundel and Mercerus 2 manuscripts.

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Sic autem. Ita recte solus Clarom.; cod. caeteri omnes perperam, si autem.

"But thus." So, correctly, the Clermont alone; all the other codices wrongly, si autem ("but if").

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Motiones. Sensus est: si in hominibus ipsa mens non emittatur, haecque proprias actiones, affectionesve sic exterius velut emittendo prodat, ut neque mens, neque mentis actiones a vivente (continues)

"Motions." The sense is: if in men the mind itself is not emitted, and it brings forth its own acts or affections outwardly as if by emitting them, in such a way that neither the mind nor the acts of the mind (continues)

(printed under page 380)

Page

running head: PI LUGDUNENSIS ET MARTYRIS.
marginal letters: A fecisse, ut ne; B 4. Est autem; C ludit Irenaeus ad; D ries, habet ὅλος
old-edition numerals: 131 after et dicitur
other: Latin only, no Greek printed

PG 7:745

est, ipse a semetipso nequaquam separabitur, neque quasi ab alio aliud emittitur.

by no means be separated from Himself, nor is anything emitted as one thing by another.

5. Si enim sensum emisit, ipse qui emisit sensum, secundum eos, compositus et corporalis intelligitur, ut sit separatim quidem qui emisit, Deus; separatim autem qui emissus est, sensus. Si autem de sensu sensum dicant emissum, praecidunt sensum Dei et partiuntur. Quo autem, et unde emissus est? Quod enim ab aliquo emittitur, in aliquid subjectum emittitur. Quid autem subjacebat antiquius, quam sensus Dei, in quod emissum dicunt eum? Quantus autem et erat locus, ut susciperet et caperet Dei sensum? Si autem, quemadmodum a sole radium, dicant; sicut subjacet aer hic susceptor; et antiquior erit, quam ipse radius: et illic ostendant subjacens aliquid, in quod emissus est sensus Dei, capabile ejus et antiquius. Post oportebit, quemadmodum solem minorem esse quam omnia videmus, longe a semetipso emittentem radios; sic et Propatorem dicere extra et longe a semetipso emisisse radium. Quidnam autem extra, aut longe sentiri a Deo potest, in quod radium emisit?

5. For if He emitted understanding, He Who emitted understanding is understood, according to them, to be compound and corporeal, so that God Who emitted is separate, and the understanding which was emitted is separate. And if they say that understanding was emitted from understanding, they cut up and divide the understanding of God. Moreover, whither and whence was it emitted? For that which is emitted by anyone is emitted into something underlying. What then underlay more ancient than the understanding of God, into which they say it was emitted? And how great also was the place, so as to receive and contain the understanding of God? And if they say that it was as a ray from the sun, then just as the air here underlies as a receiver, and is more ancient than the ray itself, so let them show there also something underlying into which the understanding of God was emitted, capable of containing it and more ancient than it. Next, just as we see the sun to be smaller than all things, sending forth its rays far from itself, so it will be necessary to say that the Propator also sent forth a ray outside and far from himself. Yet what can be conceived of outside or far from God, into which He sent forth a ray?

6. Si autem non emissum extra Patrem illum dicant, sed in ipso Patre; primo quidem superfluum erit etiam dicere emissum esse eum. Quemadmodum enim emissus est, si intra Patrem erat? Emissio enim est ejus, quod emittitur, extra emittentem manifestatio. Post deinde, hoc emisso, et is qui est ab eo Logos erit intra Patrem; similiter autem et reliquae Logi emissiones. Jam igitur non ignorabunt Patrem, cum intra eum sint; nec secundum descensionem emissionum minus aliquis cognoscet eum, undique omnes a Patre aequaliter circumdati; sed et impassibiles omnes similiter perseverabunt, cum sint in paternis visceribus, et in deminoratione nemo ipsorum erit. Non enim est deminoratio Pater: nisi forte,

6. But if they say that he was not emitted outside the Father, but within the Father Himself, first indeed it will be superfluous even to say that he was emitted. For how was he emitted, if he was within the Father? For emission is the manifestation outside the emitter of that which is emitted. And in the next place, when he has been emitted, the Logos also who comes from him will be within the Father, and similarly the rest of the emissions of the Logos as well. Now therefore they will no longer be ignorant of the Father, since they are within Him; nor will anyone know Him less according to the descent of the emissions, all being equally surrounded on every side by the Father; and all will likewise remain impassible, since they are in the paternal bosom, and none of them will be in a state of defect. For the Father is not defect: unless perhaps,

Editors' notes and page, col. 745

Footnotes

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Cap. XVII.

Chapter XVII.

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Cap. XVIII.

Chapter XVIII.

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Ipse. Sensus videlicet.

"Itself." That is, the sense (mind).

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Emittitur. Arundel., emittetur.

"Is emitted." The Arundel, emittetur ("will be emitted").

(printed under page 381)

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In quod emissum. Sic Clarom., cod. caeteri omnes minus bene, in quo: nam paulo inferius legitur in omnibus codd., in quod radium emisit.

"Into which emitted." So the Clermont; all the other codices, less well, in quo ("in which"); for a little further down all the codices read "into which he emitted the ray".

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Susceptor. Sic editt. Eras., Gallas. et Feuard.: mss. vero omnes ac edit. Oxon., susceptior, sed male, quidquid dicat Grab. Quid sit enim aer susceptior, ne quidem vir clarissimus dixerit; nec cum ea lectione sequentia facile composuerit. Id sensit ipsemet: monet enim, ut textus optime cohaereat, delendum esse verbum erit. Atqui nihil expungendum; vox una, susceptor, duntaxat restituenda, et sensus erit planissimus. Si autem, velut a sole radium, emissum dicant; sicut subjacet aer hic radii susceptor, seu radium suscipiens, et proinde antiquior erit, quam ipse radius: sic et illic ostendant necesse est aliquid, etc.

"Receiver." So the editions of Erasmus, Gallasius and Feuardent; but all the manuscripts and the Oxford edition have susceptior ("more receptive"), wrongly, whatever Grabe may say. For what "a more receptive air" would be, not even the distinguished man could say; nor would he easily square what follows with that reading. He sensed this himself, for he advises that, for the text to cohere best, the word erit must be deleted. But nothing need be struck out; only the one word susceptor needs restoring, and the sense will be perfectly plain: "But if they say it was emitted, like a ray from the sun; just as the air here lies beneath as receiver of the ray", that is, receiving the ray, "and so will be older than the ray itself: so there too they must show something," etc.

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In quod emissus. Ita recte Clarom., Voss. et Feuard. in marg. Alii omnes, in quo.

"Into which he was emitted." So, correctly, the Clermont and Voss codices and Feuardent in the margin. All the others, in quo ("in which").

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Minorem esse quam omnia. Quam pro quem recte posuit Grab. ex cod. Arund. Sed frustra putat, aut quatuor has voces in textum irrepsisse, aut plures excidisse. Sat commodus videtur sensus, si quidpiam, nec procul petitum, mente suppleatur: quemadmodum solem procul a nobis dissitum, et ideo minorem quam omnia videmus, etc.

"To be smaller than all things." Grabe rightly put quam for quem from the Arundel codex. But he thinks in vain either that these four words crept into the text or that more have fallen out. The sense seems fitting enough if something, not far to seek, is supplied in thought: "just as we see the sun, set far from us, and therefore smaller than all things," etc.

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Hoc emisso. Sic Clarom. et Voss. Alii perperam, haec emissio.

"This having been emitted." So the Clermont and Voss codices. Others wrongly, haec emissio ("this emission").

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Emissiones. Dicuntur, quod in editt. Feuard. et Oxon. additum legitur post emissiones, delevi auctoritate editt. Eras. et Gallas. ac mss. Clarom., Arund. et Merc. 2, quia sensum obscurat.

"Emissions." I have deleted dicuntur ("are said"), which is read as an addition after emissiones in the editions of Feuardent and Oxford, on the authority of the editions of Erasmus and Gallasius and of the Clermont, Arundel and Mercerus 2 manuscripts, because it obscures the sense.

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Minus aliquis. Ita recte Grab. ex cod. Voss.; consentit et Clarom., nisi quod pro aliquis, imperitus amanuensis scripsit aliquid. In reliquis omnibus deest minus; et quis, vel quid solum legitur, unde perversus oritur sensus.

"Anyone less." So, correctly, Grabe from the Voss codex; the Clermont also agrees, except that for aliquis an unskilled copyist wrote aliquid ("anything"). In all the rest minus is missing, and only quis or quid is read, whence a perverse sense arises.

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Page

running head: CONTRA HAERESES I
marginal letters: A est, ipse a; B quam ipse radius; C et is qui; D cod. caeteri omnes
old-edition numerals: (none)
other: Latin only, no Greek printed; sig: PATROL. GR. VII.

PG 7:746

velut in circulo magno minor continetur circulus, et intra hunc rursus alter minor, aut velut sphaerae similitudine, aut tetragoni, Patrem dicant intra se undique continere sphaerae similitudinem, vel quadratam reliquam Aeonum emissionem, unoquoque illorum circumdato ab eo, qui est super eum major; et circumdante eum, qui post se est, minorem, et propter hoc minorem et ultimum omnium in medio constitutum, et multum a Patre separatum, ignorasse Propatorem. Si autem haec dixerint, in figura et circumscriptione concludent Bythum ipsorum, et circumdantem, et circumdatum; cogentur enim et extra illum confiteri esse aliquid, quod circumdet eum. Et nihilominus in immensum de his qui continent et continentur, incidet sermo: et corpora inclusa esse omnes manifeste apparebunt.

just as a smaller circle is contained in a great circle, and within this again another smaller one, or after the likeness of a sphere or a square, they say that the Father contains within Himself on all sides after the likeness of a sphere, or in a square, the rest of the emission of the Aeons, each one of them being surrounded by that which is greater above it, and surrounding that which is smaller after it, and that on this account the smallest and last of all, being situated in the middle and far separated from the Father, was ignorant of the Propator. But if they say this, they will shut up their Bythus in figure and circumscription, both surrounding and surrounded; for they will be compelled to confess that there is also something outside him which surrounds him. And none the less will the argument concerning those that contain and are contained run out into infinity; and all of them will manifestly appear to be enclosed bodies.

7. Adhuc etiam aut vacuum esse eum confitebuntur; aut omne quod est intra eum, omnes similiter participabunt de Patre. Quemadmodum in aqua circulos si quis faciat, vel rotundas vel quadratas figuras, omnia haec similiter participabunt de aqua: quemadmodum et quae in aere fabricantur, necesse est participare de aere; et quae in lumine, de lumine: sic et qui sunt intra eum, omnes similiter participabunt de Patre, ignorantia apud eos locum non habente. Ubi enim participatio Patris adimplentis? Si autem adimplevit, illic et ignorantia non erit. Solvetur igitur ipsorum deminorationis opera, et materiae emissio, et reliqua mundi fabricatio; quae ex passione et ignorantia volunt substantiam habuisse. Si autem vacuum illum confitebuntur, in maximam incidentes blasphemiam, denegabunt id quod est spiritale ejus. Quemadmodum enim est spiritalis is, qui ne quidem ea quae intra eum sunt, adimplere potest?

7. Still further, they will confess either that he is void, or else that throughout all that is within him all will alike partake of the Father. Just as, if one makes circles in water, or round or square figures, all these will alike partake of the water; just as those things also which are framed in the air must partake of the air, and those in the light, of the light: so also those who are within him will all alike partake of the Father, ignorance having no place among them. Where then is the participation of the Father Who fills? For if He filled, there will be no ignorance there either. Consequently their work of defect will be dissolved, and the emission of matter, and the rest of the framing of the world, which they will have to have derived their substance from passion and ignorance. Whereas if they confess that he is void, they will fall into the greatest blasphemy, and deny his spiritual nature. For how is he spiritual, who cannot fill even the things that are within him?

8. Haec autem, quae dicta sunt de sensus emissione,

8. Moreover, these things which have been said concerning the emission of understanding

Editors' notes and page, col. 746

Footnotes

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Qui continent. In Arund., quae continent.

"Who contain." In the Arundel, quae continent ("which contain").

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Omnes. Praeter Irenaei mentem, omnibus legendum vellet Grabius. Hic enim ordo verborum est: omnes (Aeones scilicet) apparebunt esse corpora inclusa.

"All" (nominative). Against Irenaeus's meaning, Grabe would have omnibus read. For this is the order of the words: "all" (that is, the Aeons) "will appear to be enclosed bodies".

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Fabricantur. Eras., Gallas. et Feuard. fabricabuntur.

"Are fashioned." Erasmus, Gallasius and Feuardent, fabricabuntur ("will be fashioned").

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Page

running head: RA HAERESES LIB. II.
marginal letters: A velut in circulo; B incidet sermo : et; C igitur ipsorum deminorationis; D (42) Hoc emisso.
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word "emis-"; sig: 24
other: the word emissione, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 747

PG 7:747

similiter et adversus eos, qui a Basilide sunt, aptata sunt: et adversus reliquos Gnosticos, a quibus et hi initia emissionum accipientes, convicti sunt in primo libro. Sed quoniam quidem reprobabilis et impossibilis prima Noos, id est sensus ipsorum, emissio est, manifeste ostendimus. Videamus autem et de reliquis. Ab hoc enim Logon et Zoen fabricatores hujus Pleromatis dicunt emissos, et Logi, id est Verbi, quidem emissionem ab hominum affectione accipientes, et addivinantes adversus Deum, quasi aliquid magnum adinvenientes in eo quod dicunt, a Nu esse emissum Logon: quod quidem omnes videlicet sciunt, quoniam in hominibus quidem consequenter dicatur; in eo autem qui sit super omnes Deus, totus Nus et totus Logos cum sit, quemadmodum praediximus, et nec aliud antiquius, nec posterius, aut aliud alterius habente in se, sed toto aequali et simili et uno perseverante, jam non talis hujus ordinationis sequitur emissio. Quemadmodum qui dicit eum totum visionem, et totum auditum, (in quo autem videt, in ipso et audit; et in quo audit, in ipso et videt) non peccat; sic et qui ait, totum illum sensum, et totum verbum, et in quo sensus est, in hoc et verbum esse, et verbum esse ejus hunc Nun, minus quidem adhuc de Patre omnium sentiet; decentiora autem magis quam hi, generationem prolativi hominum verbi transferunt in Dei aeternum Verbum, et prolationis initium donantes et genesin, quemadmodum et suo verbo. Et in quo distabit Dei Verbum, imo magis ipse Deus, cum sit Verbum, a verbo hominum, si eamdem habuerit ordinationem et emissionem generationis?

are similarly adapted against those also who are of the school of Basilides, and against the rest of the Gnostics, from whom these men also received the beginnings of their emissions, and were refuted in the first book. Now that the first emission of their Nous, that is, understanding, is reprehensible and impossible, we have manifestly shown. Let us see also concerning the rest. For from him the framers of this Pleroma say that Logos and Zoe were emitted, taking the emission of Logos, that is, the Word, from the affection of men, and conjecturing rashly against God, as though they were devising something great in saying that Logos was emitted by Nous: which indeed all men manifestly know may be said consistently in the case of men; but in Him Who is God over all, since He is all Nous and all Logos, as we have said before, and has in Himself nothing either more ancient or later, nor one thing belonging to another, but continues wholly equal and alike and one, such an emission of this order no longer follows. Just as he who says that He is all vision and all hearing (and in that wherein He sees, in the very same He also hears; and in that wherein He hears, in the very same He also sees) does not sin; so also he who says that He is all understanding and all word, and that in that wherein He is understanding, in that same He is also word, and that this Nous is His Word, will indeed still think inadequately of the Father of all, yet more fittingly than these men, who transfer the generation of the uttered word of men to the eternal Word of God, assigning a beginning of utterance and a genesis, even as they do to their own word. And wherein will the Word of God—nay rather God Himself, since He is the Word—differ from the word of men, if He has the same order and emission of generation?

Editors' notes and page, col. 747

Footnotes

(48) ‹anchor: addivinantes adversus Deum› · call in col 747

Addivinantes adversus Deum. Id est, temere de Deo conjicientes, resque divinas ex humanis male metientes.

"Divining against God." That is, guessing rashly about God, and measuring divine things badly by human ones.

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Alterius. Sic mss. quinque. In Ottobon. alternius, forte pro alternis, quod postremum praeferrem, si auctoritate fulciretur. In aliis anterius; sed minus recte. Quemadmodum enim Deum totum aequalem et sibi similem hic dicit Irenaeus, quod nec aliud antiquius, nec posterius habeat in se; sic unum perseverare, sive simplicem esse asserit, quod nec aliud alterius, id est, nihil diversum habeat in se.

Alterius (of another kind). So five manuscripts. In the Ottobonianus alternius, perhaps for alternis, which last I would prefer if it were supported by authority. In others anterius (earlier), but less correctly. For just as Irenaeus here calls God wholly equal and like Himself, because He has in Himself nothing older and nothing later, so he asserts that He continues one, or is simple, because He has in Himself nothing of another kind, that is, nothing different.

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(50) ‹anchor: sequitur emissio› · call in col 747

Sequitur emissio. Al. sequetur.

Sequitur emissio (the emission follows). Others read sequetur (will follow).

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(51) ‹anchor: hominum verbi› · call in col 747

Generationem prolativi hominum verbi. Sic cod. Claromont. et Feuard. in marg. edit. an. 1576, melius quam caeteri, lationem; quanquam tamen postremam hanc lectionem praefert Billius. Graece, inquit, οἱ τὴν φορὰν τοῦ τῶν ἀνθρώπων λόγου προφορικοῦ ἀναφέρουσιν εἰς τὸν ἀΐδιον τοῦ Θεοῦ Λόγον.

"The generation of the uttered word of men." So the Clermont codex and Feuardent in the margin of the 1576 edition, better than the rest, who have lationem (the carrying); though Billius prefers this last reading. In Greek, he says: "who transfer the carrying of the uttered word of men to the eternal Word of God."

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Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A sione, similiter et; B totus Logos cum; C donantes et genesin; D (50) Sequitur emissio.
old-edition numerals: 132 after antiquius,
other: Latin only, no Greek printed; begins with fragment "sione," from "emissione"

PG 7:748

9. Peccaverunt autem et circa Zoen, dicentes eam sexto loco emissam, quam oportebat omnibus praeponere, quoniam Deus vita est, et incorruptela, et veritas. Et non secundum descensionem, et quae sunt talia acceperunt emissiones; sed earum virtutum quae semper sunt cum Deo, appellationes sunt, quemadmodum possibile est et dignum hominibus audire et dicere de Deo. Appellatione enim Dei coobaudientur sensus, et verbum, et vita, et incorruptela, et veritas, et sapientia, et bonitas, et omnia talia. Et neque sensum vita antiquiorem aliquis potest dicere; ipse enim sensus vita est: nec vitam posteriorem a sensu, uti non fiat aliquando sine vita is qui est omnium sensus, id est Deus. Si autem dixerint, in Patre quidem fuisse vitam, sexto autem loco prolatam, ut vivat Verbum; multo ante, eam quidem oportebat quarto loco emitti, ut vivat Nus, et adhuc etiam ante hunc cum Bytho, ut vivat Bythus ipsorum: cum Propatore enim ipsorum annumerare quidem Sigen, et hanc conjugem ei donare, non connumerare autem Zoen, quomodo non super omnem est insipientiam?

9. They have erred also concerning Zoe, saying that she was emitted in the sixth place, whereas she ought to have been set before all, since God is life, and incorruption, and truth. And such things have not received emissions according to a descent, but are appellations of those virtues which are always with God, so far as it is possible and worthy for men to hear and speak of God. For with the appellation of God there will be understood together understanding, and word, and life, and incorruption, and truth, and wisdom, and goodness, and all such things. And neither can anyone say that understanding is more ancient than life, for understanding itself is life; nor that life is later than understanding, lest He Who is the understanding of all, that is, God, should at any time come to be without life. And if they say that life was indeed in the Father, but was brought forth in the sixth place in order that the Word might live, much earlier ought she to have been emitted in the fourth place, that Nous might live, and still further even before him with Bythus, that their Bythus might live: for to reckon Sige along with their Propator, and assign her to him as his consort, and yet not to reckon Zoe along with him, how does this not surpass all folly?

10. De ea autem, quae est ex his, secunda emissione Hominis et Ecclesiae, ipsi patres eorum, falso cognominati Gnostici, pugnant adversus invicem, sua propria vindicantes, et malos fures semetipsos convincentes; aptabile esse magis emissioni dicentes, uti verisimile, ex Homine Verbum, sed non ex Verbo Hominem emissum: et esse Hominem Verbo anteriorem, et hunc esse, qui est super omnia Deus. Et usque hoc quidem, quemadmodum praediximus, omnes hominum affectiones, et motiones mentis, et

10. Moreover, concerning that second emission of Man and Church which comes from these, their very fathers, falsely surnamed Gnostics, fight against one another, laying claim to their own property and convicting them of being bad thieves; saying that it suits the emission better, as being probable, that the Word was emitted from Man, and not Man from the Word; and that Man is prior to the Word, and that this is He Who is God over all. And up to this point, indeed, as we have said before, conjecturing with some plausibility all the affections of men, and motions of the mind, and

Editors' notes and page, col. 748

Footnotes

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Et quae sunt talia. Alia in talia auctoritate codicis Voss. cui consentit Clarom. recte mutavit Grab., quia mox iterum sequitur: omnia talia. Mallem autem pro et legeretur ea, vel illa conjunctio expungeretur.

And the things that are such. Grabe rightly changed alia to talia on the authority of the Vossian codex, with which the Clermont agrees, because omnia talia (all such things) follows again shortly after. But I would rather read ea for et, or have that conjunction struck out.

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Appellatione. Sic lego ex editt. Eras., Gallas. et cod. Voss. In Arund. vero Merc. 2, Clarom. et edit. Oxon. minus recte appellationi, ut ex sequenti nota patebit.

Appellatione (by the naming). So I read from the editions of Erasmus and Gallasius and the Vossian codex. In the Arundel, however, the second Mercerus, the Clermont, and the Oxford edition, less correctly, appellationi (to the naming), as will be clear from the next note.

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Coobaudientur. Ita Voss., Arund. et Clarom. Coobaudientur autem hic positum pro simul intelligentur, seu simul intelligenda venient sensus, et verbum, etc., unde sensus est: appellatione enim Dei simul intelligentur; et hinc liquet legendum esse appellatione, non appellationi.

Coobaudientur (they will be heard together). So the Vossian, Arundel and Clermont. Coobaudientur is put here for simul intelligentur (they will be understood together), that is, mind and word, etc., will come to be understood together; so the sense is: "for by the naming of God they will be understood together"; and hence it is clear that one must read appellatione, not appellationi.

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Eam. Ordo verborum est: multo ante oportebat quidem, eam quarto loco emitti. Cave ergo ante hic ut praepositionem accipias, quae eam in accusativo regat: accipitur pro prius.

Eam (her). The order of the words is: "it was indeed fitting, much before, that she be emitted in fourth place." So beware of taking ante here as a preposition governing eam in the accusative: it is taken for prius (earlier).

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(56) ‹anchor: Gnostici, pugnant› · call in col 748

Pugnant. Al. impugnant.

Pugnant (they fight). Others read impugnant (they attack).

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(57) ‹anchor: sua propria vindicantes› · call in col 748

Vindicantes. Ita Clarom., Voss., Arund. et Feuard. in marg. In aliis, indicantes.

Vindicantes (claiming). So the Clermont, Vossian, Arundel, and Feuardent in the margin. In others, indicantes (pointing out).

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(58) ‹anchor: fures semetipsos› · call in col 748

Semetipsos. Invicem semetipsos habet cod. Arund. Porro semetipsos hic accipio pro eos ipsos, ut et paulo antea, adversus invicem, pro adversus eos, Valentinianos scilicet. Id enim exigere videtur sensus, et usus interpreti haud infrequens.

Semetipsos (themselves). The Arundel codex has invicem semetipsos (one another themselves). Further, I take semetipsos here for eos ipsos (those very men), just as a little before adversus invicem (against one another) stands for adversus eos (against them), that is, the Valentinians. For the sense seems to require this, and the usage is not infrequent in the translator.

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Aptabile esse magis emissioni. In editis male: aptabiles esse emissiones.

That it is more suited to emission. In the printed editions, wrongly: aptabiles esse emissiones (that the emissions are suitable).

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(60) ‹anchor: Verbo Hominem› · call in col 748

Ex Homine Verbum, sed non ex Verbo Hominem. Valentinianae hypotheseos hoc in capite absurditatem sentientes Valentini discipuli, a magistro desciverunt; a Gnosticisque moniti, Valentinianarum emissionum ordine inverso, ex Homine Verbum, sed non, ut Valentinus, ex Verbo Hominem emissum voluerunt. Tales fuere Colorbasaei, et alii, de quibus lib. I.

The Word from Man, but not Man from the Word. Valentinus's disciples, sensing the absurdity of the Valentinian hypothesis on this head, broke away from their master; and, advised by the Gnostics, they reversed the order of the Valentinian emissions and would have the Word emitted from Man, and not, as Valentinus held, Man from the Word. Such were the Colorbasians and others, of whom in Book I.

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Motiones. Sic recte solus Clarom. cod. In Arund., Merc. 2, et editt. Eras., Gallas. et Feuard. vitiose, monitiones. Paulo melius in cod. Voss. Feuard. marg. et edit. Oxon. notiones. Sed praeferenda vox motiones, qua hactenus usus est Irenaeus, ad exprimendas mentis actiones.

Motiones (movements). So, rightly, the Clermont codex alone. In the Arundel, the second Mercerus, and the editions of Erasmus, Gallasius and Feuardent, faultily, monitiones (warnings). A little better in the Vossian codex, Feuardent's margin and the Oxford edition: notiones (notions). But the word motiones is to be preferred, which Irenaeus has used so far to express the actions of the mind.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A 9. Peccaverunt autem; B dixerint, in Patre; C Homine Verbum, sed; D ut et paulo
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:749

generationes intentionum, et emissiones verborum conjicientes verisimiliter, non verisimiliter mentiti sunt adversus Deum. Ea enim quae accidunt hominibus, et quaecunque patientes ipsi recognoscunt, ad divinam rationem adducentes, apta dicere videntur apud eos, qui ignorant Deum; et per humanas has passiones transducentes eorum sensum, genesin et probolen quinto loco Verbo Dei enarrantes, mirabilia mysteria, et inenarrabilia, et alta, a nullo alio cognita dicunt se docere, de quibus et dixerit Dominus: Quaerite et invenietis; ut quaerant scilicet, qui de Bytho et Sige Nus, et Alethia processerunt; si sunt ex eis rursus Logos et Zoe, dehinc ex Logo et Zoe, Anthropos et Ecclesia.

generations of intentions, and emissions of words, they have lied implausibly against God. For bringing the things which happen to men, and whatsoever they themselves experience and recognize, to bear upon the divine nature, they seem to speak aptly among those who are ignorant of God; and drawing their mind along through these human passions, while declaring a genesis and emission in the fifth place for the Word of God, they say that they teach wonderful, and unutterable, and deep mysteries, known to no one else, concerning which the Lord also said: Seek, and ye shall find (Matt. 7:7); namely, that they should seek how Nous and Alethia proceeded from Bythus and Sige, and whether from them again came Logos and Zoe, and then from Logos and Zoe, Anthropos and Ecclesia.

CAPUT XIV.

Chapter XIV.

Valentinum et sequaces a gentilibus doctrinae suae principia, mutatis tantum nominibus, accepisse.

That Valentinus and his followers received the principles of their doctrine from the Gentiles, merely changing the names.

1. Multo verisimilius et gratius de universorum genesi dixit unus de veteribus comicis Antiphanes in Theogonia. Ille enim de nocte et silentio Chaos emissum dicit, dehinc de Chao et nocte cupidinem, et ex hoc lumen, dehinc reliquam secundum eum primam deorum genesin. Post quos rursus secundam deorum generationem inducit, et mundi fabricationem; dehinc de secundis diis narrat hominum plasmationem. Unde ipsi assumentes sibi fabulam, quasi naturali disputatione commenti sunt, solummodo demutantes eorum nomina, idipsum

1. Much more plausibly and pleasingly did one of the ancient comic poets, Antiphanes, speak in his Theogony concerning the genesis of all things. For he says that Chaos was emitted from Night and Silence, and then from Chaos and Night Love, and from this Light, and then the rest of what according to him was the first genesis of the gods. After these he again introduces a second generation of gods, and the framing of the world; and then from the second gods he relates the fashioning of men. Adopting this fable for themselves from this source, they have elaborated it as though by a natural disputation, merely changing their names,

Editors' notes and page, col. 749

Footnotes

[96] ‹reference note; call not visible› · call in col 749 Matth. VII, 7.

Matthew 7:7.

[97] ‹reference note; call not visible› · call in col 749 Cap. XIX.

Chapter XIX.

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(62) ‹anchor: not visible› · call in col 749 (inferred; call not visible)

Transducentes eorum sensum. Passiones ante sensum cum Grabio delevi auctoritate codd. Clarom. et Arund.

Transducentes eorum sensum (carrying over their mind). With Grabe I have deleted passiones before sensum on the authority of the Clermont and Arundel codices.

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Verbo Dei. Mallem, Verbi Dei.

Verbo Dei (to the Word of God). I would rather read Verbi Dei (of the Word of God).

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Cognita. Eras., Gallas. et Feuard. cogitata.

Cognita (things known). Erasmus, Gallasius and Feuardent: cogitata (things thought).

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Et Sige, Nus. Ita Clarom.; consentiunt Arund. et Voss., nisi quod forte et ante Nus praefixum habeant; neque enim deesse monet Grabius. In editt. vero omnibus, et Sige et Nu. At lectio nostra cum sequentibus magis cohaerere videtur. Sensus vero est: qui (pro quomodo) de Bytho et Sige, Nu et Alethia processerunt.

Et Sige, Nus (and Sige, Nous). So the Clermont; the Arundel and Vossian agree, except that they perhaps have et set before Nus, for Grabe does not note that it is missing. But in all the editions, et Sige et Nu. Our reading, however, seems to hang together better with what follows. The sense is: how (qui for quomodo) they proceeded from Bythus and Sige, Nous and Aletheia.

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Antiphanes. Quis sit iste Antiphanes, vix dici potest. Plures ejus nominis leguntur poetae comici; alter Smyrnaeus, vel Rhodius, qui teste Suida vixit Olympiade 93 cujusque non semel meminit Athenaeus; alter Bergaeus, quem memorat Stephanus in Βέργη; alter Atheniensis, Panaetio junior. Sed nullus eorum memoratur Theogoniam scripsisse. Satis verisimilis tamen doctissimi Grabii conjectura, Antiphanem hic citatum, eum esse, cujus Ἀφροδίτης γοναί citantur ab Athenaeo p. 487 et 666, quique ab Irenaeo de Theogonia scripsisse dictus fuerit, non quod forte librum ullum sub hoc titulo vulgaverit, sed quod de Veneris prosapia scripserit.

Antiphanes. Who this Antiphanes is can hardly be said. Several comic poets of that name are read of: one of Smyrna, or Rhodes, who on Suidas's testimony lived in the 93rd Olympiad and whom Athenaeus mentions more than once; another of Berga, whom Stephanus mentions under Βέργη; another an Athenian, younger than Panaetius. But none of them is recorded as having written a Theogony. Yet the most learned Grabe's conjecture is likely enough: that the Antiphanes cited here is the one whose Birth of Aphrodite is cited by Athenaeus at pp. 487 and 666, and that Irenaeus said he wrote on the Theogony not because he perhaps published any book under that title, but because he wrote on the lineage of Venus.

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Ille, annuntiant. Ille, scilicet Antiphanes, melius legitur in Clarom., Voss. et Merc 2 quam in aliis, illi. Pro annuntiant autem, annuntiantes habent iidem mss.

Ille, annuntiant. Ille (he), that is, Antiphanes, is read better in the Clermont, the Vossian and the second Mercerus than illi (they) in the others. For annuntiant (they proclaim), however, the same manuscripts have annuntiantes (proclaiming).

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Splendidissimis. Et huic voci male praefixit Feuard.

Splendidissimis (most splendid). Feuardent wrongly set et before this word.

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Page

running head: CONTRA HAERESES
marginal letters: A generationes intentionum, et; B 133 CAPUT XIV.; C (62) Transducentes eorum; D bii conjectura, Antiphanem
old-edition numerals: 133 before CAPUT XIV.
other: Latin only, no Greek printed; editors' matter: CAPUT XIV., Valentinum et sequaces; ends mid-word "id-"
other: the word idipsum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 750

PG 7:750

autem universorum generationis initium et emissionem ostendentes: pro nocte et silentio, Bythum et Sigen nominantes; pro Chao autem, Nun; et pro cupidine (per quem, ait comicus, reliqua omnia disposita), hi Verbum attraxerunt; et pro primis ac maximis diis, Aeonas formaverunt, et pro secundis diis, eam, quae est extra Pleroma, Matris ipsorum enarrant dispositionem, secundam ogdoaden vocantes eam; ex qua mundi fabricationem et plasmationem hominum, similiter atque ille, annuntiant inenarrabilia et incognita mysteria solos se dicentes scire: quae ubique in theatris ab hypocritis splendidissimis vocibus comoedizantur, transferentes in suum argumentum, imo vero hisdem argumentis docentes, tantum immutantes nomina.

while setting forth the very same beginning and emission of the generation of all things: instead of Night and Silence, naming Bythus and Sige; instead of Chaos, Nous; and instead of Love (by whom, says the comic poet, all the rest were arranged), these men have dragged in the Word; and instead of the first and greatest gods, they have formed the Aeons; and instead of the second gods, they relate that arrangement of their Mother which is outside the Pleroma, calling it the second Ogdoad; from which, just as he does, they proclaim the framing of the world and the fashioning of men, saying that they alone know unutterable and unknown mysteries: transferring into their own system the things which everywhere in the theatres are acted in comedies by actors with most splendid voices—nay rather, teaching by the very same plots, merely changing the names.

2. Et non solum quae apud comicos posita sunt, arguuntur quasi propria proferentes; sed etiam quae apud omnes, qui Deum ignorant et qui dicuntur philosophi, sunt dicta, haec congregant et quasi centonem ex multis et pessimis panniculis consarcientes, finctum superficium subtili eloquio sibi ipsis praeparaverunt: novam quidem introducentes doctrinam, propterea quod nunc nova arte substituta sit; veterem autem et inutilem, quoniam quidem de veteribus dogmatibus, ignorantiam et irreligiositatem olentibus, haec eadem subsuta sunt. Thales quidem Milesius universorum generationem et initium aquam dixit esse. Idem

2. And not only are they convicted of bringing forward as their own the things that are found among the comic poets, but they also collect the things that have been said among all those who are ignorant of God and who are called philosophers, and patching together as it were a patchwork cloak out of many and worst rags, they have prepared for themselves by subtle speech a feigned outer garment: introducing a doctrine that is new indeed, because it has now been set up by a new art, yet old and useless, seeing that these very things have been stitched together out of old dogmas smelling of ignorance and irreligion. Thus Thales the Milesian said that water is the generation and beginning of all things. Now it is the same thing

Editors' notes and page, col. 750

Footnotes

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Finctum superficium. Sic mss. omnes, tum nostri, tum Anglic., quoad vocem finctum; et quoad superficium, saltem Clarom. et Arund. (nam de Voss. et Merc. 2 nec affirmare potest Grabius); quoad utramque, margines editt. Eras., Gallas. ac Feuard., nisi quod, pro finctum habent, (quod idem est) fictum. Sed in textu habent superficiem, omittunt vero finctum, vel fictum. Porro ea vox superficium, eo saltem sensu, qui huc quadret, mihi hactenus invisa. Legitur quidem in Inscriptionibus Gruteri pag. 138, col. 2, et pag. 608, Inscript. 8; sed ut notat eruditissimus Cangius in Glossario Latino, ibi significare videtur, ἐποικοδόμημα. In Glossario Cyrilli, superficium, ἀνώγεων, ὑπερῷον; sed haec nihil ad rem nostram faciunt. Perspicuum est enim ex contextu sermonis, superficium hic vestem quamdam exteriorem significare, eam forte quae a Graecis ἐπενδύτης, et in vet. Glossario superaria dicitur. Nam in Glossis Isidori dictis, superaria, est vestis quae superinduitur; inde ab interpr. Irenaei dicta superficium, quod caeteris supereemineret ac superponeretur. In hac significatione superficiem usurpari a Tertulliano lib. De cultu fem. cap. 11 et 13, existimat Grab. Putem ego, superficiem ibi generalius a Tertulliano accipi pro toto corporis habitu exteriori, qui oculis subjicitur. Consulesis loca.

Finctum superficium (a feigned outer garment). So all the manuscripts, both ours and the English ones, as to the word finctum; and as to superficium, at least the Clermont and Arundel (for of the Vossian and the second Mercerus Grabe cannot affirm it); as to both, the margins of the editions of Erasmus, Gallasius and Feuardent, except that for finctum they have fictum (which is the same). But in the text they have superficiem, and omit finctum or fictum. Further, the word superficium, at least in a sense that would fit here, I have not yet seen. It is indeed read in Gruter's Inscriptions, p. 138, col. 2, and p. 608, inscription 8; but, as the most learned Du Cange notes in his Latin Glossary, there it seems to mean ἐποικοδόμημα (a superstructure). In Cyril's Glossary, superficium is ἀνώγεων, ὑπερῷον (an upper room); but these have nothing to do with our matter. For it is plain from the context of the passage that superficium here means some outer garment, perhaps the one the Greeks call ἐπενδύτης, and the old Glossary calls superaria. For in the glosses called Isidore's, superaria is a garment put on over the others; hence Irenaeus's translator called it superficium, because it stood out above the others and was laid over them. Grabe thinks superficies is used in this sense by Tertullian, De cultu feminarum, chapters 11 and 13. I would think that there superficies is taken more generally by Tertullian for the whole outward bearing of the body that lies before the eyes. Consult the passages.

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(70) ‹anchor: nova arte substituta› · call in col 750

Substituta. Cod. Arund. substructa.

Substituta (substituted). The Arundel codex: substructa (built up beneath).

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(71) ‹anchor: haec eadem subsuta sunt› · call in col 750

Subsuta sunt. In editt. Eras., Gallas. et Feuard. subsecuti sunt. At longe melior lectio, subsuta sunt, quam ex cod. Voss. expressit Grab. quaeque cum praecedentibus optime cohaeret: quasi centonem ex multis et pessimis panniculis consarcientes. In cod. Clarom. scriptum quidem fuit, subsuta, sed additus postea apex supra primum u. Unde videtur emendatoris consilium fuisse, ut legeretur sumbta, seu sumpta (non infrequenter enim in hoc ms. b scribitur pro p): quae lectio et ipsa bona est, et cum antecedentibus congruit. Quare utrumvis legas, subsuta, an sumpta, bene legas.

Subsuta sunt (are stitched on). In the editions of Erasmus, Gallasius and Feuardent, subsecuti sunt (they followed). But a far better reading is subsuta sunt, which Grabe printed from the Vossian codex, and which fits excellently with what precedes: "stitching together, as it were, a patchwork of many very bad rags." In the Clermont codex subsuta was indeed written, but a mark was later added above the first u. Hence the corrector's intention seems to have been that sumbta, or sumpta (taken), be read (for in this manuscript b is not infrequently written for p): a reading which is itself good and agrees with what precedes. So whichever you read, subsuta or sumpta, you read well.

(printed under page 383)

(72) ‹anchor: aquam dixit esse› · call in col 750

Aquam dixit esse. Genuinam hanc lectionem (continues)

Aquam dixit esse (he said it was water). This genuine reading (continues)

(printed under page 383)

Page

running head: RA HAERESES LIB. II.
marginal letters: A ipsum autem universorum; B mutantes nomina.; C utramque, margines editt.; D existimat Grab.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment "ipsum" from "idipsum"

PG 7:751

autem est dicere aquam, et Bythum. Homerus autem poeta Oceanum deorum genesin, et matrem Thetin dogmatizavit: quae quidem hi in Bythum et Sigen transtulerunt. Anaximander autem hoc quod immensum est, omnium initium subjecit, seminaliter habens in semetipso omnium genesin, ex quo immensos mundos constare ait; et hoc autem in Bythum et in Aeonas ipsorum transfiguraverunt. Anaxagoras autem, qui et Atheus cognominatus est, dogmatizavit facta animalia, decidentibus e coelo in terram seminibus: quod et hi ipsi in Matris suae transtulerunt semina, et esse hoc semen seipsos: statim confitentes apud eos, qui sensum habent, et ipsos esse quae sunt Anaxagorae irreligiosi semina.

to say water and to say Bythus. Moreover, the poet Homer taught as a dogma that Oceanus is the genesis of the gods, and Tethys their mother (Il. 14.201); and these things these men have transferred to Bythus and Sige. And Anaximander laid down as the beginning of all things that which is infinite, having seminally in itself the genesis of all things, out of which he says infinite worlds consist; and this too they have transformed into their Bythus and Aeons. And Anaxagoras, who was also surnamed the Atheist, taught as a dogma that animals were made by seeds falling down from heaven to earth; which these men also have transferred to the seeds of their Mother, maintaining that they themselves are this seed, forthwith confessing among those who have sense that they themselves are the seeds of the irreligious Anaxagoras.

3. Umbram autem et vacuum ipsorum a Democrito et Epicuro sumentes, sibimetipsis aptaverunt, cum illi primum multum sermonem fecerint de vacuo et de atomis; quorum alterum quidem quid esse vocaverunt; alterum vero, quod non est appellaverunt: quemadmodum et hi esse quidem illa, quae sunt intra Pleroma, vocant, quemadmodum illi atomos; non esse autem haec, quae sunt extra Pleroma, quemadmodum illi vacuum. Semetipsos ergo in hoc mundo, cum sint extra Pleroma, in locum qui non est, deputaverunt. Quod autem dicunt imagines esse haec eorum quae sunt, rursus manifestissime Democriti et Platonis sententiam edisserunt. Democritus enim primus ait, multas et varias ab universitate figuras expressas descendisse in hunc mundum. Plato vero rursus materiam dicit, et exemplum, et Deum; quos isti sequentes, figuras illius et exemplum, imagines eorum, quae sunt sursum, vocaverunt, per demutationem nominis semetipsos inventores et factores hujusmodi imaginariae fictionis gloriantes.

3. And taking their shadow and void from Democritus and Epicurus, they have adapted them to themselves, since those philosophers first discoursed at length concerning the void and atoms, the one of which they called something that is, and the other that which is not: just as these men also call those things that are within the Pleroma that which is, as those philosophers called the atoms, and these things that are outside the Pleroma that which is not, as those called the void. They have therefore relegated themselves in this world, since they are outside the Pleroma, to the place which is not. And as to their saying that these things are images of the things that are, again they most manifestly set forth the opinion of Democritus and Plato. For Democritus first said that many and various figures stamped off from the universe descended into this world. And Plato again speaks of matter, and the model, and God; following whom, these men have called his figures and model images of the things that are above, boasting through a change of name that they themselves are the inventors and makers of such an imaginary fiction.

Editors' notes and page, col. 751

Footnotes

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Quae sunt. Clarom. qui sunt.

Quae sunt (which are). The Clermont: qui sunt (who are).

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Quid esse. Sic Eras., Gallas., Feuard. edit. 1576, et codd. Clarom. Arund. et Merc. 2. In altera Feuard. edit. Colon. et in Oxon. quid esset; male: nam praeterquam quod constructionis ordo sic legi non sinit, mox sequitur: hi esse quidem illa... vocant .. non esse autem haec, etc.

Quid esse. So Erasmus, Gallasius, Feuardent's 1576 edition, and the Clermont, Arundel and second Mercerus codices. In Feuardent's other edition, at Cologne, and in the Oxford, quid esset; wrongly: for besides the fact that the order of the construction does not allow it to be read so, there follows shortly: "these they call being... but these not being," etc.

(printed under page 384)

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Quod. Editt. hoc quod.

Quod (that). The editions: hoc quod (this, that).

(printed under page 384)

(76) ‹anchor: et Deum› · call in col 751

Materiam... et exemplum et Deum. Haec tria sunt Platonis principia omnibus nota, de quibus fuse Dissert. 1 diximus.

Matter... and the pattern and God. These are Plato's three principles, known to all, of which we spoke at length in Dissertation 1.

(printed under page 384)

(77) ‹anchor: et exemplum› · call in col 751

Figuras illius et exemplum. Graece, ut probe notat Grab., ἰδέας αὐτοῦ καὶ παράδειγμα.

His figures and pattern. In Greek, as Grabe rightly notes, ἰδέας αὐτοῦ καὶ παράδειγμα (his ideas and pattern).

(printed under page 384)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A autem est dicere; B 3. Umbram autem; C descendisse in hunc; D cant .. non esse
old-edition numerals: 134 after inventores
other: Latin only, no Greek printed

PG 7:752

4. Et hoc autem quod ex subjecta materia dicunt fabricatorem fecisse mundum, et Anaxagoras, et Empedocles, et Plato primi ante hos dixerunt; ut videlicet datur intelligi, et ipsi a Matre sua inspirati. Quod autem ex necessitate unumquodque in illa secedit, ex quibus et factum esse dicunt, et hujus necessitatis servum esse Deum, ita ut non possit mortali immortalitatem addere, vel corruptibili incorruptelam donare, sed secedere unumquemque in similem naturae suae substantiam; et hi qui ex porticu Stoici appellantur, et universi quotquot Deum ignorant, poetae et conscriptores affirmant. Qui eamdem habentes infidelitatem, spiritalibus quidem suam regionem attribuerunt, eam quae est intra Pleroma; animalibus autem, medietatis: corporalibus autem, quod choicum; et praeter haec nihil posse Deum, sed unumquemque praedictorum ad ea, quae sunt ejusdem substantiae, secedere affirmant.

4. And this teaching also, that the Framer made the world out of underlying matter, Anaxagoras, and Empedocles, and Plato first spoke before them—inspired, as we are forsooth given to understand, they too by their Mother. And that out of necessity everything withdraws into those things out of which they say it was also made, and that God is the slave of this necessity, so that He cannot add immortality to what is mortal, or bestow incorruption upon what is corruptible, but that each one withdraws into a substance like his own nature, both those who from the Porch are called Stoics, and all poets and writers whatsoever who are ignorant of God, affirm. Holding this same unbelief, these men have assigned to spiritual beings their own region, that which is within the Pleroma; to animal beings, that of the middle region; and to corporeal beings, that which is earthy; and they affirm that God can do nothing beyond these things, but that each of the aforesaid classes withdraws to the things that are of the same substance.

5. Quod autem Salvatorem ex omnibus factum esse Aeonibus dicant, omnibus in eum deponentibus velut florem suum, non extra Hesiodi Pandoram novum aliquid afferunt. Quae enim ille ait de illa, haec hi de Salvatore insinuant, Pandoron introducentes eum, quasi unusquisque Aeonum, quod haberet optimum, donaverit ei. Ipsam autem eduliorum, et reliquarum operationum indifferentem sententiam, et quod putent a nemine in totum posse coinquinari propter generositatem, licet quodcunque manducent vel operentur, a Cynicis possederunt, cum sint cum eis ejusdem testamenti. Et minutiloquium, et subtilitatem circa quaestiones, cum sit Aristotelicum, inferre fidei conantur.

5. And as to their saying that the Saviour was made out of all the Aeons, all of them depositing in him as it were their flower, they bring forward nothing new beyond the Pandora of Hesiod. For the things which he said concerning her, these men insinuate concerning the Saviour, introducing him as Pandoros, as though each of the Aeons had bestowed upon him the best that he had. Moreover, that opinion as to the indifference of meats and of other actions, and their thinking that on account of their noble birth they cannot be defiled at all by anything, whatsoever they eat or do, they have acquired from the Cynics, since they belong to the same society with them. And hair-splitting and subtlety about questions, which is Aristotelian, they endeavour to bring into the faith.

6. Quod autem velint in numeros transferre universum hoc, a Pythagoricis acceperunt. Primum enim hi initium omnium numeros substituerunt,

6. Again, their wishing to transfer this universe into numbers, they have received from the Pythagoreans. For these first set up numbers as the beginning of all things,

Editors' notes and page, col. 752

Footnotes

(78) ‹anchor: a nemine› · call in col 752

A nemine. Graece ὑπ' οὐδενός, quod vertendum erat, a nullo, id est nulla re.

A nemine (by no one). In Greek ὑπ' οὐδενός, which should have been translated a nullo, that is, by nothing.

(printed under page 384)

(79) ‹anchor: propter generositatem› · call in col 752

Propter generositatem. Graece διὰ τὴν εὐγένειαν, id est, propter generis splendorem; id enim in Gloss. vet. significant εὐγένεια et generositas. Sic fere generositatem accipit Tertull. lib. IV contra Marc., c. 5, ubi Ecclesias ab apostolis fundatas esse probans: Sic, inquit, et caeterarum (Ecclesiarum) generositas recognoscitur. Ubi generositas pro origine usurpatur, ut ante me observavit Grab. Vide et lib. De carne Christi c. 9. Porro generositatem suam jactabant Valentiniani, quia ex angelico semine progenitos esse se, et semina electionis gloriabantur.

Because of their nobility. In Greek διὰ τὴν εὐγένειαν, that is, because of the splendour of their birth; for that is what εὐγένεια and generositas mean in the old glossary. Tertullian takes generositas in much this sense in Against Marcion IV, ch. 5, where, proving that churches were founded by the apostles, he says: "So too the generositas of the other (churches) is recognized." There generositas is used for origin, as Grabe observed before me. See also On the Flesh of Christ, ch. 9. The Valentinians, moreover, boasted of their nobility, because they gloried that they were begotten of angelic seed and were the seeds of election.

(printed under page 384)

(80) ‹anchor: quodcunque› · call in col 752

Quodcunque. Al. quodque.

Quodcunque (whatever). Others read quodque (each thing).

(printed under page 384)

(81) ‹anchor: ejusdem testamenti› · call in col 752

Cum sint ejusdem testamenti. Vertendum erat, cum sint ejusdem societatis, sodalitii, foederis. Vox enim Graeca, διαθήκη, qua hic usus est Irenaeus, in singulari accipitur pro συνωμοσία, conjuratione, sodalitio: διαθῆκαι vero in plurali pro testamento, inquit Hesychius in Lexico. Quin et ea voce, foedus, pactum (quod eodem redit) interdum significari, vel ipsa vulgata Lexica docent, et Scripturae sacrae usus.

Since they are of the same testament. It should have been translated "since they are of the same society, fellowship, compact." For the Greek word διαθήκη, which Irenaeus used here, is taken in the singular for συνωμοσία, a sworn league, a fellowship; but διαθῆκαι in the plural for a testament, says Hesychius in his Lexicon. Indeed, that this word sometimes signifies a covenant or pact (which comes to the same thing) even the common lexicons teach, and so does the usage of sacred Scripture.

(printed under page 384)

(82) ‹anchor: et minutiloquium› · call in col 752

Minutiloquium. Vetus Feuardent. cod. Ottob. et Voss. multiloquium.

Minutiloquium (hair-splitting talk). Feuardent's old codex, the Ottobonianus and the Vossian: multiloquium (much talk).

(printed under page 384)

(83) ‹anchor: et subtilitatem› · call in col 752

Subtilitatem. Alii minus bene, sublimitatem.

Subtilitatem (subtlety). Others, less well, sublimitatem (loftiness).

(printed under page 384)

(84) ‹anchor: numeros substituerunt› · call in col 752

Primum enim hi initium omnium numeros substituerunt, etc. Haec eadem ante Irenaeum Plutarchus dixit lib. I De placitis philosoph. c. 3. Verba referre non pigebit; ex iis enim, Irenaei sententiae paulo obscuriori, lux accedet. Πυθαγόρας Μνησάρχου, Σάμιος, ὁ πρῶτος φιλοσοφίαν τούτῳ τῷ ῥήματι προσαγορεύσας, ἀρχὰς τοὺς ἀριθμοὺς καὶ τὰς συμμετρίας τὰς ἐν τούτοις, ἃς καὶ ἁρμονίας καλεῖ, τὰ δὲ ἐξ ἀμφοτέρων σύνθετα στοιχεῖα, καλούμενα δὲ γεωμετρικά. Πάλιν δὲ τὴν μονάδα καὶ τὴν ἀόριστον δυάδα ἐν ταῖς ἀρχαῖς. Σπεύδει δὲ αὐτῷ τῶν ἀρχῶν, ἡ μὲν (continues)

For these first set numbers as the beginning of all things, etc. Plutarch said these same things before Irenaeus, in De placitis philosophorum I, ch. 3. It will be no trouble to quote his words, for from them light will fall on Irenaeus's somewhat obscure statement. "Pythagoras of Samos, son of Mnesarchus, who first called philosophy by this name, [held as] principles the numbers and the symmetries in them, which he also calls harmonies, and the elements compounded of both, which are called geometrical. Again, [he places] the monad and the indefinite dyad among the principles. Of the principles, for him, the one presses (continues)

(printed under page 384)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A 4. Et hoc; B tatis : corporalibus; C quodcunque manducent; D naeus, in singulari
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:753

et initium ipsorum parem et imparem, ex quibus et ea quae sensibilia et insensata sunt, subjecerunt. Et altera quidem substitutionis initia esse; altera autem sensationis et substantiae; ex quibus primis omnia perfecta dicunt, quemadmodum statuam de aeramento et de formatione. Hoc autem ii his qui sunt extra Pleroma aptaverunt. Sensationis autem initia dixerunt, in quem sensus intelligens est ejus quod primum assumptum est; quaerit quoadusque defatigata ad unum et indivisibile concurrat. Et esse omnium initium, et substantiam universae generationis Hen, id est unum;

and as the beginning of them the even and the odd, out of which they also posited the things that are sensible and those that are insensible. And the one set they declare to be the beginnings of the underlying matter, and the other of perception and substance, out of which first principles they say all things are perfected, like a statue out of bronze and out of form. And this these men have adapted to the things that are outside the Pleroma. And the beginnings of perception they said to exist in so far as the mind, understanding that which was first laid hold of, seeks until, wearied out, it comes together upon that which is one and indivisible. And they say that the Hen, that is, the One, is the beginning of all things and the substance of all generation;

Editors' notes and page, col. 753

Footnotes

(85) ‹anchor: not visible› · call not visible

Initium ipsorum. In edit. Feuard. perperam initio.

Initium ipsorum (their beginning). In Feuardent's edition, wrongly, initio.

(printed under page 385)

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Primis. Alias male, prima.

Primis (from the first things). Elsewhere, wrongly, prima.

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Sensationis autem initia dixerunt, etc. Locum hunc mutilum esse, et quidpiam e textu excidisse puto: nec enim haec quae supersunt, cohaerere videntur vel secum invicem, vel cum praecedentibus et subsequentibus. Sic corrigendum censet Grabius: sensationis autem initia dixerunt, in quantum, Graece ἐφ' ὅσον (pro in quem; nam utraque vox eodem fere modo abbreviata in quibusdam mss. occurrit), sensus intelligens (omisso est, Graece διάνοια συνιεῖσα) ejus quod primum assumptum est, quaerit quoad usque defatigatus (pro defatigata) ad unum et indivisibile concurrat. Sic ille. Sed haec explicatio textus tenebras non omnino dispellit. Sic igitur locum perobscurum explicari utcunque posse putem. Nempe rationem affert Irenaeus, cur formam sensationis initium dixerint Pythagorei. Quia, inquit, sensus, seu mens rei cujuspiam naturam investigare sollicita, intelligens id quod primum assumptum est, materiam scilicet, quae tum primum exploranti sese offert, non illic tamen conquiescit; cum enim materia sit vagum quid et omnino incertum, ea proinde cognita nulla res distincte cognoscitur, aut ad genus aliquod definitum revocari potest. Rursus igitur mens quaerit, ac singulas, quae materiae insunt, proprietates, affectiones et qualitates penitius inspicit, donec tandem accuratiori examine veluti defatigata ad unum et indivisibile, formam nimirum, concurrat, seu deveniat. Formam itaque ex Pythagoreorum mente, sensationis initium dici vult, quia primarium ac praecipuum mentis, compositi cujuspiam naturam et partes investigantis objectum, ac ejusdem inquisitionum et actionum finis et terminus est. Loci hujus ambages resolvat melius qui possit.

But they said the beginnings of sensation, etc. I think this passage is mutilated and that something has dropped out of the text, for what remains does not seem to hang together either with itself or with what precedes and follows. Grabe thinks it should be corrected thus: "but they said the beginnings of sensation, inasmuch as" (Greek ἐφ' ὅσον, for in quem; for both words occur abbreviated in almost the same way in some manuscripts) "the understanding sense" (est omitted; Greek διάνοια συνιεῖσα) "of what was first taken up seeks until, wearied" (defatigatus for defatigata), "it comes together at the one and indivisible." So he. But this explanation does not wholly dispel the darkness of the text. So I would think the very obscure passage can be explained somehow thus. Irenaeus gives the reason why the Pythagoreans called form the beginning of sensation. Because, he says, the sense or mind, eager to investigate the nature of any thing, understanding what was first taken up, namely the matter, which first presents itself to the inquirer, does not rest there; for since matter is something vague and wholly uncertain, nothing is distinctly known, or can be referred to any definite genus, by knowing it. So the mind seeks again, and looks more deeply into each of the properties, affections and qualities present in the matter, until at last, by a more exact examination, as if wearied, it comes together at, or arrives at, the one and indivisible, namely the form. So he means that, in the Pythagoreans' mind, form is called the beginning of sensation, because it is the first and chief object of the mind investigating the nature and parts of any composite, and the end and limit of its inquiries and acts. Let whoever can resolve the windings of this passage better.

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Plenitudine suorum. Graece Πληρώματος ἑαυτῶν, quod vertendum erat, Pleromate suo.

Plenitudine suorum (by the fullness of their own). In Greek Πληρώματος ἑαυτῶν, which should have been translated Pleromate suo (by their own Pleroma).

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Matrem. Ita Feuard. in marg., Clarom., Voss. et edit. Oxon. In caeteris, patrem.

Matrem (mother). So Feuardent in the margin, the Clermont, the Vossian and the Oxford edition. In the rest, patrem (father).

(printed under page 385)

Page

running head: CONTRA HAERESES I
marginal letters: A et initium ipsorum; B Samius, is qui; C certoque motu agitatam; D merum finit terminatque
old-edition numerals: (none)
other: Latin only, no Greek printed

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ex hoc autem dyadem, et tetradem, et pentadem, et reliquorum multifariam generationem. Haec hi ad verbum de Plenitudine suorum et Bytho dicunt; unde etiam et eas quae sunt de uno, conjugationes adnituntur introducere, quae Marcus velut sua jactans, velut novius aliquid visus est praeter reliquos adinvenisse; Pythagorae quaternationem, velut genesin et matrem omnium enarrans.

and that from this came the dyad, and the tetrad, and the pentad, and the manifold generation of the rest. These things these men repeat word for word concerning their Pleroma and Bythus; whence also they strive to introduce the conjugations which come from the One, which Marcus boasting of as his own, seemed to have devised as something newer beyond the rest, setting forth the quaternion of Pythagoras as the genesis and mother of all things.

7. Dicemus autem adversus eos: utrumne hi omnes, qui praedicti sunt, cum quibus eadem dicentes arguimini, cognoverunt veritatem, aut non

7. And we shall say against them: Did all these men who have been mentioned before, with whom you are convicted of saying the same things, know the truth, or did they not

Editors' notes and page, col. 754

Page

running head: RA HAERESES LIB. II.
marginal letters: A ex hoc autem; B καὶ οὐσίας. Quasi; C hunc mutilum esse; D cum enim materia
old-edition numerals: 135 after tetradem,
other: Latin only, no Greek printed

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cognoverunt? Et si quidem cognoverunt, superflua est Salvatoris in hunc mundum descensio. Utquid enim descendebat? Nunquid ut eam, quae cognoscebatur veritas, in agnitionem adduceret his, qui cognoscunt eam, hominibus? Si autem non cognoverunt, quemadmodum eadem cum his, qui veritatem non cognoscebant, dicentes, solos vosmetipsos eam, quae est super omnia cognitio, habere gloriamini, quam etiam, qui ignorant Deum, habent? Secundum antiphrasin ergo, veritatis ignorantiam, agnitionem vocant : et bene Paulus ait, vocum novitates falsae agnitionis. Vere enim falsa agnitio ipsorum inventa est. Si autem inpudenter agentes super haec dicent, homines quidem non cognovisse veritatem, Matrem antem ipsorum, [vel] semen paternale per tales homines, quemadmodum et per prophetas, enuntiasse mysteria veritatis, ignorante Demiurgo : primo quidem non talia erant, quae sunt praedicta, ut non a quolibet intelligantur : etenim ipsi homines sciebant, quae dicebant, et discipuli ipsorum, et horum successores. Post deinde, vel Mater, vel semen, si cognoscebant et enarrabant ea quae erant veritatis; veritas autem Pater : Salvator ergo, secundum eos, erit mentitus, dicens : Nemo cognovit Patrem, nisi Filius. Si enim cognitus est vel a Matre, vel a semine ejus; solutum est illud, quod nemo cognovit Patrem, nisi Filius; nisi si semen ipsorum, vel Matrem neminem esse dicunt.

know it? And if indeed they knew it, superfluous is the Saviour's descent into this world. For why did He descend? Was it that He might bring that truth which was already known into knowledge for those men who know it? But if they did not know it, how is it that, while saying the same things as those who did not know the truth, you boast that you yourselves alone possess that knowledge which is above all things, which even those who are ignorant of God possess? By antiphrasis, therefore, they call ignorance of the truth knowledge: and well does Paul say, novelties of words of false knowledge (1 Tim. 6:20). For truly their knowledge has been found to be false. But if, acting shamelessly upon these points, they shall say that men indeed did not know the truth, but that their Mother, [or] the paternal seed through such men, even as through the prophets, declared the mysteries of the truth without the Demiurge's knowledge: first, indeed, the things that were foretold were not of such a kind as not to be understood by anyone: for the men themselves knew what they were saying, and their disciples, and the successors of these. Next, after that, if either the Mother or the seed knew and recounted the things that belonged to the truth—and the Father is the truth—then the Saviour, according to them, will have lied when He said: No one knew the Father, save the Son (Matt. 11:27). For if He was known either by the Mother or by her seed, then that saying is dissolved, that no one knew the Father, save the Son; unless they say that their seed, or the Mother, is no one.

8. Et usque hoc quidem per humanas affectiones, et per id quod similia dicant multis ignorantibus Deum, verisimiliter visi sunt abstrahere quosdam; attrahentes per ea quae assueti sunt, in eum qui est de omnibus sermonem, Verbi Dei genesin

8. And up to this point, indeed, through human affections, and through the fact that they say things similar to many who are ignorant of God, they have plausibly seemed to draw some away; attracting them through the things to which they are accustomed into the discourse concerning all things, setting forth the generation of the Word of God

Editors' notes and page, col. 755

Footnotes

[98] ‹reference note; call not visible› · call in col 755 (inferred) I Tim. VI, 20.

1 Timothy 6:20.

[99] ‹anchor: nisi Filius› · call in col 755 Matth. XI, 27.

Matthew 11:27.

(printed under page 386)

(90) ‹anchor: not visible› · call in col 755 (inferred; call not visible)

Hominibus. In omnibus hominibus legitur in editt. Eras., Gallas. et Feuard. Sed omnibus nullis exstat in mss., in vero deest in Clarom. et Voss. quos sequi placuit.

Hominibus (to men). In omnibus hominibus (in all men) is read in the editions of Erasmus, Gallasius and Feuardent. But omnibus is in none of the manuscripts, and in is missing in the Clermont and Vossian, which I have chosen to follow.

(printed under page 386)

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Vocum novitates. Vel scripsit Irenaeus, vel saltem legit interpres καινοφωνίας. Sic etiam legit Chrysostomus, saltem in II ad Timoth. c. XVI, et omnes fere Latini cum vulgato Novi Test. interprete scribunt, vocum novitates. At Graecus Novi Test. textus hodiernus habet, κενοφωνίας.

Vocum novitates (novelties of words). Either Irenaeus wrote, or at least the translator read, καινοφωνίας (novelties of speech). So too Chrysostom read, at least on 2 Timothy, ch. XVI, and almost all the Latins, with the Vulgate translator of the New Testament, write vocum novitates. But the present Greek text of the New Testament has κενοφωνίας (empty talk).

(printed under page 386)

(92) ‹anchor: not visible› · call in col 755 (inferred; call not visible)

Falsae agnitionis. In Graeco N. Test. textu habetur, ψευδωνύμου, non ψευδοῦς. Sed Irenaeus modo falsam agnitionem, modo falso cognominatam agnitionem, vel falsi nominis scientiam scribit.

Falsae agnitionis (of false knowledge). In the Greek text of the New Testament one has ψευδωνύμου (falsely named), not ψευδοῦς (false). But Irenaeus writes now "false knowledge," now "knowledge falsely so called," or "knowledge of a false name."

(printed under page 386)

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Semen paternale. Vel ante semen ponendum esse, contextus orationis demonstrat. Idque confirmat, quod mox sequitur, vel mater, vel semen.

Semen paternale (the paternal seed). The context of the passage shows that vel (or) must be put before semen. And this is confirmed by what follows shortly: "either the mother or the seed."

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Erant. Sic cod. Clarom. melius quam alii omnes, enarrant.

Erant (were). So the Clermont codex, better than all the others, which have enarrant (they relate).

(printed under page 386)

(95) ‹anchor: not visible› · call in col 755 (inferred; call not visible)

Si. Alii, sic.

Si (if). Others: sic (thus).

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Sensus. Graece, Νόος.

Sensus (Mind). In Greek, Νόος (Nous).

(printed under page 386)

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Paulatim mansueti dissuadentes. Hic per imperitiam scribarum male legentium corruptus est textus. Legendum: paulatim assuetis his suadentes; id est paulatim per assueta suadentes. Hoc ipsum enim est quod superius dixerat: attrahentes per ea, quae assueti sunt; et postea: blandientes per assueta pabula.

Paulatim mansueti dissuadentes. Here the text has been corrupted through the unskilfulness of scribes who misread it. Read: paulatim assuetis his suadentes, that is, persuading little by little through familiar things. For this is just what he had said above: "drawing them on through the things they are used to"; and afterwards: "coaxing them with familiar fodder."

(printed under page 386)

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Per pithanologiam. Id est, per sermonem quadam vi alliciendi et suadendi pollentem.

Per pithanologiam. That is, by speech strong with a certain power of enticing and persuading.

(printed under page 386)

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Decem dicentes Aeonas. Decem recte addidit Grab. auctoritate cod. Voss.

Saying there are ten Aeons. Grabe rightly added decem (ten) on the authority of the Vossian codex.

(printed under page 386)

Page

running head: 755 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A cognoverunt? Et si; B ipsorum, [vel] semen; C nes, et per id; D (92) Falsae agnitionis.
old-edition numerals: (none)
other: Latin only, no Greek printed

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exponentes, et Vitae, adhuc etiam Sensus, et Dei emissiones 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 paulatim mansueti dissuadentes per pithanologiam assumere praedictam emissionem, inferunt neque congruentia, neque opinatas reliquarum emissionum species; ex Logo quidem et Zoe decem dicentes Aeonas emissos, de Anthropo autem et Ecclesia, 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, Aeonis exsistentibus, emissum esse Bythium et Mixin, Insenescibilem et Unitionem, Naturalem et Delectamentum, Immobilem et Contemperamentum, Monogenem et Macariam. De Anthropo autem et Ecclesia, similiter Aeonis exsistentibus, emissum esse Paracletum et Pistin, Patricon et Elpida, Metricon et Agapen, Aenon et Synesin; Ecclesiasticum et Macarioteta, Theleton et Sophiam.

and of Life, and moreover acting as midwives to the emissions of Mind and of God. But as to the things after these, not plausibly and without demonstration, they have lied altogether in all respects. Even as those who put forward accustomed baits in order to entice, that they may catch some animal, gently coaxing them by means of accustomed fodder until they take them, and then, taking them captive, bind them most bitterly and lead them by force, dragging them off whithersoever they themselves wish; so also these men, gradually and gently persuading them through plausible speech to accept the aforesaid emission, bring in things that are neither congruous nor the expected forms of the remaining emissions, saying that from Logos and Zoe ten Aeons were emitted, and from Anthropos and Ecclesia twelve: and having for these neither demonstration, nor testimonies, nor plausibility, nor anything of the kind at all, they wish it to be believed in vain and at random that from Logos and Zoe, being Aeons, there were emitted Bythius and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria; and that from Anthropos and Ecclesia, being likewise Aeons, there were emitted Paracletus and Pistis, Patricos and Elpis, Metricos and Agape, Aenos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia.

9. Hujus autem Sophiae passiones, et errorem, et quemadmodum periclitata est perire propter inquisitionem Patris, quemadmodum dicunt, et extra Pleroma operositatem, et ex quali labe mundi fabricatorem emissum docent, in eo, qui est ante hunc, libro sententias haereticorum enarrantes, cum omni diligentia exposuimus : Christum

9. Now the passions of this Sophia, and her error, and how she was in peril of perishing on account of her search for the Father, as they say, and her workings outside the Pleroma, and from what sort of defilement they teach that the Framer of the world was emitted, we have set forth with all diligence in the book before this one, in recounting the opinions of the heretics: and as to

Editors' notes and page, col. 756

Footnotes

(1) ‹anchor: not visible› · call in col 756 (inferred; call not visible)

Frustra autem et prout evenit. Graece, ait Billius, εἰκῇ δὲ καὶ ὡς ἔτυχε. Loquendi formula huic auctori frequens, pro frustra et temere.

But in vain and as it happened. In Greek, says Billius, εἰκῇ δὲ καὶ ὡς ἔτυχε. A turn of phrase frequent in this author, for "in vain and at random."

(printed under page 386)

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Aeonis exsistentibus. Pro Aeonibus exsistentibus.

Aeonis exsistentibus (the Aeons existing). For Aeonibus exsistentibus.

(printed under page 386)

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Insenescibilem. Eras. et Gallas. perperam, innascibilem; nec melius mss. omnes, insensibilem. Genuina lectio est quam Feuard. ex solius Fronton. Ducaei judicio resposuit; nam lib. I, c. 1, ubi istorum Aeonum Graeca nomina referuntur, scribitur, Ageratos et Henosis.

Insenescibilem (Ageless). Erasmus and Gallasius wrongly have innascibilem (unbegotten); nor do all the manuscripts do better with insensibilem (insensible). The genuine reading is the one Feuardent restored on the judgement of Fronton du Duc alone; for in Book I, ch. 1, where the Greek names of these Aeons are given, Ageratos and Henosis is written.

(printed under page 386)

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Naturalem et Delectamentum, Immobilem et Contemperamentum. Ex lib. I, cap. 1. Graeca nomina sunt, Autophyes et Hedone, Acinetos et Syncrasis.

Natural and Delight, Immovable and Blending. From Book I, ch. 1. The Greek names are Autophyes and Hedone, Akinetos and Synkrasis.

(printed under page 386)

(5) ‹anchor: Aenon› · call in col 756

Aenon. Billii judicio Ainon hic reposuit Feuardent. pro Aenon. Hunc secutus est Grabius, cum tamen uterque lib. I, c. 1, scripserit Aenos, non Ainos. Cum igitur in omnibus aliis codd. tum hic, tum cap. 1, cit. legatur Aenos, et Latini plerumque diphthongum Graecam αι, per ae exprimant, a vulgata codd. omnium lectione recedere superfluum duxi.

Aenon. On Billius's judgement Feuardent restored Ainon here for Aenon. Grabe followed him, although both wrote Aenos, not Ainos, in Book I, ch. 1. Since, then, in all the other codices Aenos is read both here and in the chapter 1 cited, and the Latins usually render the Greek diphthong αι by ae, I have thought it needless to depart from the common reading of all the codices.

(printed under page 386)

(6) ‹anchor: operositatem› · call in col 756

Operositatem. Graece πραγματείαν.

Operositatem (labour). In Greek πραγματείαν.

(printed under page 386)

(7) ‹anchor: haereticorum enarrantes› · call in col 756

Enarrantes. Eras., Gallas. et Feuard. enarratas.

Enarrantes (relating). Erasmus, Gallasius and Feuardent: enarratas (related).

(printed under page 386)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 756
marginal letters: A exponentes, et Vitae,; B ostensionem, nec testimonia,; C quisitionem Patris, quemadmodum; D Genuina lectio est
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: Chri-
other: the word Christum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 757

PG 7:757

autem, quem postgenitum his omnibus emissum esse dicunt, et Sotera; aut ex his, qui in labe facti sunt, Aeonibus habuisse substantiam. Necessarie autem nunc nominum istorum meminimus, ut ex istis sit manifestum absurdum eorum mendacium, et confusio fictae nominationis. Ipsi autem detrahunt Aeonibus suis hujusmodi appellationibus multis; ethnicis verisimilia et credibilia apponentibus nomina his, qui vocantur duodecim dii ipsorum, quos et ipsos imagines duodecim Aeonibus esse volunt; imaginibus multo decentiora, et magis potentia, per etymologiam ad intentionem divinitatis adducere nomina habentibus.

[Christ] too, whom they say was emitted after all these as a later offspring, and Soter; or [that he] had his substance from those Aeons who were produced in defilement. And of necessity we have now made mention of those names, that from them may be manifest their absurd falsehood and the confusion of their fictitious naming. For they themselves disparage their own Aeons by this multitude of appellations; whereas the heathens attach plausible and credible names to those who are called their twelve gods, whom they also wish to be images of the twelve Aeons—the images having names much more fitting, and more capable through etymology of leading the mind to the conception of divinity.

CAPUT XV.

Chapter XV.

Emissionum rationem nullam afferri posse.

That no reason can be given for the emissions.

1. Revertamur autem nos ad praedictam emissionum quaestionem. Et primo quidem dicant nobis causam hujusmodi emissionis Aeonum, ut nihil tangant eorum quae sunt conditionis. Non enim illa propter conditionem dicunt facta, sed conditionem propter illa; et non illa horum imagines, sed haec illorum esse dicunt. Quemadmodum igitur imaginum causam reddunt dicentes, mensem quidem triginta habere dies propter triginta Aeonas, et diem duodecim horas, et annum duodecim menses, propter duodecim Aeonas, quae sunt intra Pleroma, et quaecunque talia delirant; nunc dicant nobis causam istam Aeonum emissionis, quid quia facta est talis : propter quid autem

1. Let us, however, return to the aforesaid question of the emissions. And first, indeed, let them tell us the cause of such an emission of Aeons, without touching anything of the things that belong to creation. For they do not say that those things were made on account of creation, but creation on account of those things; and they do not say that those are images of these, but that these are images of those. Just as, therefore, they render a reason for the images, saying that the month indeed has thirty days on account of the thirty Aeons, and the day twelve hours, and the year twelve months, on account of the twelve Aeons that are within the Pleroma, and whatever such ravings they utter; let them now tell us this cause of the emission of the Aeons, why it was made such as it is: and on what account

Editors' notes and page, col. 757

Footnotes

[1] ‹anchor: CAPUT XV› · call in col 757 Cap. XX.

Chapter XX.

(printed under page 387)

(8) ‹anchor: aut ex his› · call in col 757

Aut. Sic editt. Eras. et Gallas. melius quam reliqui codd. autem.

Aut (or). So the editions of Erasmus and Gallasius, better than the remaining codices, which have autem (but).

(printed under page 387)

(9) ‹anchor: in labe facti sunt› · call in col 757

Ex his, qui in labe facti sunt, etc. Haec ad Christum superiorem, eum quem a Nu, seu Monogene, una cum Spiritu sancto emissum legimus lib. I, c. 2, referri non possunt; neque enim ille ex his qui in labe facti sunt Aeonibus habuisse substantiam dici potest: utpote qui ortum ducat a Monogene solo, qui labis particeps nusquam exstitit. Frustraque Grabius contrarium probare nititur ex iis cap. 1 verbis: quae (passio qua laboravit Sophia) exorsa fuerat in iis, quae sunt erga Nun et Alethiam; derivavit autem in hunc Aeonem, id est Sophiam. Haec enim illud duntaxat probant, passionem in iis, quos genuit Nus Aeonibus, sed non in ipso Nu initium habuisse. Quod ex hujus lib. II, cap. 16, n. 7, evidenter confirmatur, ubi conceptis verbis asseritur, passionem a Logo coepisse. Itaque de solo Christo inferiori hic sermo est, quem duplici nomine et Christi et Soteris designat Irenaeus; quique ex his qui in Labe facti sunt Aeonibus, habuisse substantiam dicitur, quod ab omnibus Aeonibus simul conspirantibus editus fuerit, ab iis etiam proinde quos labes infecerat, id est Logo, caeterisque inferioribus. Hanc ergo periodum sic construas et explices velim: Christum autem (supple, cum omni diligentia exposuimus) quem postgenitum his omnibus emissum esse dicunt, et Sotera; aut ex his qui in labe, etc. Id est: De Christo etiam diligenter egimus, quem veluti caeterorum Aeonum nepotem, aut caeteris Aeonibus juniorem esse dicunt, et Sotera vocant; aut ex his qui in labe facti sunt Aeonibus, habuisse substantiam asserunt.

From those who came to be in the fall, etc. These words cannot refer to the higher Christ, the one we read in Book I, ch. 2, was emitted by Nous, or the Only-begotten, together with the Holy Spirit; for he cannot be said to have had his substance from the Aeons who came to be in the fall, since he takes his origin from the Only-begotten alone, who never had any share in the fall. Grabe tries in vain to prove the contrary from these words of ch. 1: "which" (the passion Sophia suffered) "had begun in those who are about Nous and Aletheia, but passed over into this Aeon, that is, Sophia." For these prove only that the passion had its beginning in the Aeons whom Nous begot, but not in Nous himself. This is plainly confirmed from this Book II, ch. 16, n. 7, where it is stated in express words that the passion began from the Logos. So the talk here is only of the lower Christ, whom Irenaeus designates by the double name of Christ and Soter; and who is said to have had his substance from the Aeons who came to be in the fall because he was brought forth by all the Aeons conspiring together, and so also by those whom the fall had infected, that is, the Logos and the other lower ones. I would have you construe and explain this sentence thus: "But Christ" (supply: "we have set out with all diligence"), "whom they say was emitted after all these, and Soter; or from those who in the fall," etc. That is: we have also dealt diligently with Christ, whom they say is as it were the grandson of the other Aeons, or younger than the other Aeons, and whom they call Soter; or whom they assert had his substance from the Aeons who came to be in the fall.

(printed under page 387)

(10) ‹anchor: confusio› · call in col 757

Confusio. In codd. Clarom. et Voss. confessio, quam lectionem Grabio sequi placuit, sed minus recte. Vox enim confusio magis quadrat ad praecedens mendacium, et ad id quod mox sequitur: ipsi autem detrahunt Aeonibus suis hujusmodi appellationibus multis, etc.

Confusio (confusion). In the Clermont and Vossian codices confessio (confession), a reading Grabe chose to follow, but less correctly. For the word confusio fits better with the preceding mendacium (lie) and with what follows shortly: "but they themselves disparage their Aeons by many such names," etc.

(printed under page 387)

(11) ‹anchor: duodecim dii ipsorum› · call in col 757

Duodecim dii ipsorum. Ii scilicet, qui dii majorum gentium, vel Consentes appellantur.

Their twelve gods. Those, namely, who are called the gods of the greater clans, or the Consentes.

(printed under page 387)

(12) ‹anchor: nomina habentibus› · call in col 757

Habentibus. Habere pro posse, Graecorum more hic et alibi saepe usurpat interpres.

Habentibus (having). The translator, after the manner of the Greeks, often uses habere for posse (to be able), here and elsewhere.

(printed under page 387)

(13) ‹anchor: Non enim illa› · call in col 757

Non enim illa. Scilicet, quae ad emissionem Aeonum spectant.

Non enim illa (for not those things). That is, the things that concern the emission of the Aeons.

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(14) ‹anchor: et non illa› · call in col 757

Non illa. Sic editt. Eras. et Gallas. In mss. vero illam; quam pravam lectionem secuti sunt Feuard. et Grab.

Non illa. So the editions of Erasmus and Gallasius. But in the manuscripts illam; a faulty reading which Feuardent and Grabe followed.

(printed under page 387)

(15) ‹anchor: quid quia› · call in col 757

Quid quia. Graece τί ὅτι, quamobrem, cur.

Quid quia. In Greek τί ὅτι, wherefore, why.

(printed under page 387)

Page

running head: 757 CONTRA HAERESES
marginal letters: A stum autem, quem; B Emissionum rationem nullam; C (8) Aut. Sic editt.; D quique ex his
old-edition numerals: 136 after substantiam.
other: Latin only, no Greek printed; editors' matter: Emissionum rationem nullam afferri posse.; word split at column breaks: -stum, au-
other: the word autem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 758
other: the column opens with the tail -stum of Christum, set whole in col 756; the English supplies [Christ] in brackets (Q1b)
other: calls 1 and 8–15 seen in col 757 (Q5a)

PG 7:758

prima et archegonos omnium octonatio emissa est, et non quinio, vel trinitas, aut septenatio, aut aliquid eorum, quae in alterum numerum confiniuntur? Et quid quia ex Logo et Zoe decem emissi sunt Aeones, et non plures aut minus : et rursus ex Anthropo et Ecclesia duodecim, cum possent et haec, aut plus, aut minus fieri?

the first and primordial Ogdoad of all was emitted, and not a Pentad, or a Triad, or a Hebdomad, or some one of those things that are bounded by another number? And why is it that from Logos and Zoe ten Aeons were emitted, and neither more nor fewer; and again from Anthropos and Ecclesia twelve, when these also could have been made either more or fewer?

2. Universum quoque Pleroma, quid utique tripartitum est in octonationem, et decadem, et duodecadem : et non alterum quemdam, praeter hos, numerum? Et divisio autem ipsa, quid utique in tres, et non in quatuor, vel quinque, vel sex, vel in alterum quemdam facta est numerum nihil tangentes, eorum numerorum, qui sunt conditionis (antiquiora enim illa his dicunt, et oportet ea propriam habere rationem, eam quae est ante constitutionem, sed non eam quae est secundum constitutionem), consentientes ad consonationem.

2. Why, too, is the whole Pleroma divided into three parts—into an Ogdoad, a Decad, and a Duodecad—and not into some other number besides these? And why, moreover, was the division itself made into three, and not into four, or five, or six, or into some other number, without touching any of those numbers which belong to creation (for they say that those things are older than these, and they ought to have their own proper reason, that which is before the framing of the world, and not that which is according to the framing of the world), agreeing unto harmony?

3. Quam quidem nos de conditione enuntiantes, aptabilia dicimus (apta est enim haec rhythmizatio his quae facta sunt) huic rhythmizationi; illos autem propriam causam de his, quae anteriora sunt, et a semetipsis perfecta, non habentes enuntiare, in summam aporiam incidere necesse est. Quae enim nos de constitutione velut ignorantes interrogant, ipsi de Pleromate econtrario interrogati, vel humanas affectiones enarrabunt, vel in eum descendent sermonem, qui est erga consonantiam quae est in creatura, improprie respondentes

3. And when we declare this harmony concerning creation, we say things suitable to this rhythmic order (for this rhythmic arrangement is suited to the things that have been made); whereas they, not being able to declare a proper cause concerning the things which are prior and perfect of themselves, must of necessity fall into the greatest perplexity. For as to the things which they ask us concerning the framing of the world, as though we were ignorant, when they themselves are asked in turn concerning the Pleroma, they will either recount human affections, or descend to that discourse which concerns the harmony that is in creation, improperly

Editors' notes and page, col. 758

Footnotes

(16) ‹anchor: not visible› · call in col 758 (inferred; call not visible)

Aut plus. Sic Clarom. et Voss. Al. aut plura.

Aut plus (or more). So the Clermont and Vossian. Others: aut plura.

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(17) ‹anchor: not visible› · call in col 758 (inferred; call not visible)

Numerum nihil tangentes, etc. Sensus est: quid utique divisio facta est in tres, et non in quatuor, vel quinque, etc., nihil tangentes, id est, solutos ab iis numeris, qui in rebus creatis observantur tam perfecte consonare cum supernis illis numeris?

Touching the number not at all, etc. The sense is: why was the division made into three, and not into four or five, etc., "touching not at all," that is, free from those numbers which are observed in created things to agree so perfectly with those numbers above?

(printed under page 387)

(18) ‹anchor: not visible› · call in col 758 (inferred; call not visible)

Dicunt, et oportet ea. Habere ante dicunt, et cum ante ea nullis in mss. comparent, et sensum prorsus pervertunt. Haec autem, quae parenthesi includuntur, sic explico: Cum rebus antiquior sit emissionum ordo et numerus, oportet eos propriam a semetipsis habere causam; non quae a specierum inferne creaturarum constitutione repetatur, sed quae hac prior et antiquior sit.

Dicunt, et oportet ea. Habere before dicunt, and cum before ea, appear in no manuscripts, and they wholly pervert the sense. The words enclosed in the parenthesis I explain thus: since the order and number of the emissions is older than things, they must have their own cause from themselves; not one fetched from the constitution of the kinds of creatures below, but one prior to and older than it.

(printed under page 387)

(19) ‹anchor: not visible› · call in col 758 (inferred; call not visible)

Consonationem. Graece ἁρμονίαν.

Consonationem (consonance). In Greek ἁρμονίαν (harmony).

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(20) ‹anchor: not visible› · call in col 758 (inferred; call not visible)

Rhythmizatio. Id est concinnus ordo, apta dispositio.

Rhythmizatio. That is, a well-proportioned order, a fitting arrangement.

(printed under page 387)

(21) ‹anchor: erga consonantiam› · call in col 758

Erga consonantiam. In aliis perperam, extra.

Erga consonantiam (concerning the consonance). In others, wrongly, extra (outside).

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Page

running head: RA HAERESES LIB. II. 758
marginal letters: A tem prima et; B ea (18) propriam habere; C sio, quam lectionem; D tuor, vel quinque,
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column breaks: -tem, re-
other: the word respondentes was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 759

PG 7:759

de secundis, et non secundum eos de primis. Non enim de ea quae est secundum creaturam consonantia, nec de humanis affectionibus interrogamus eos; sed quia utique Pleroma ipsorum, 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 providentiam Patris dicent sic emissum Pleroma, propter creaturam, uti bene rhythmizati ipsam essentiam; jam non propter se factum erit Pleroma, sed propter eam, quae secundum similitudinem ipsius futura esset imago : (quemadmodum quae de luto est, non propter semetipsam figuratur statua; sed propter eam quae ex aeramento, vel auro, vel argento habet fieri) et honoratior creatura erit quam Pleroma, si propter illam illa emissa sunt.

answering concerning secondary things, and not concerning what according to them are primary. For we do not ask them about the harmony that is according to creation, nor about human affections; but as to why their Pleroma, of which they say creation is the image, is eightfold, and tenfold, and twelvefold, they will confess that their Father made the Pleroma of such a figure vainly and improvidently, and will invest the Father with deformity, if He made anything irrationally. Or again, if they say that the Pleroma was thus emitted according to the providence of the Father, on account of creation, as though well-ordering its very essence, then the Pleroma will no longer have been made on its own account, but on account of that image which was to be according to its likeness (even as the statue that is of clay is not fashioned on its own account, but on account of that which is to be made of brass, or gold, or silver), and creation will be more honourable than the Pleroma, if those things were emitted on its account.

CAPUT XVI.

Chapter XVI.

Vel mundi conditorem a seipso rerum creandarum imagines accepisse, vel Pleroma ad alterius cujuspiam dispositionis superioris imaginem factum esse; illam vero ad alias, et sic in infinitum.

That either the Framer of the world received from himself the images of the things to be created, or the Pleroma was made after the image of some other higher dispensation, and that again after others, and so on to infinity.

1. Si autem nulli eorum assentire voluerint, quoniam convincentur a nobis, non habentes reddere causam talis emissionis Pleromatis ipsorum, cogentur concludi, uti confiteantur supra, Pleroma alteram quamdam esse dispositionem magis spiritalem et magis dominantem, secundum quam deformatum est Pleroma ipsorum. Si enim Demiurgus non a semetipso figurationem creaturae fabricavit talem, sed secundum illorum, quae sursum erant, figuram; Bythus ipsorum, qui utique hujusmodi figurationis perfecit esse Pleroma, vel a quo figuram eorum quae ante ipsum facta sunt, accepit? Oportet enim vel in eo Deo qui fecerit mundum, perseverare sententiam, quoniam sua potestate, et a semetipso accepit exemplum mundi fabricationis : vel si motus quis ab hoc fuerit, semper quaerendi necessitas erit, unde ei, qui super eum est, figuratio eorum quae facta sunt, quis et numerus emissionum, et substantia ipsius exempli? Si autem licuit Bytho a semetipso talem figurationem Pleromatis perficere, quid utique Demiurgo

1. But if they refuse to assent to either of these alternatives, since they will be convicted by us as being unable to render a cause for such an emission of their Pleroma, they will be forced to be shut up to confessing that above the Pleroma there is some other dispensation, more spiritual and more dominant, according to which their Pleroma was shaped. For if the Demiurge did not frame such a configuration of creation from himself, but according to the figure of those things that were above, from whom, then, did their Bythus, who certainly caused the Pleroma to be of such a configuration, receive the figure of the things that were made before him? For either one must abide by the judgement in regard to that God who made the world, that by His own power and from Himself He took the model for the framing of the world; or if anyone departs from this, there will always be a necessity of inquiring whence there came to him who is above him the configuration of the things that were made, and what is the number of the emissions, and the substance of the model itself. But if it was lawful for Bythus from himself to fashion such a configuration of the Pleroma, why was it not lawful for the

Editors' notes and page, col. 759

Footnotes

[2] ‹reference note; call not visible› · call in col 759 (inferred) Cap. XXI.

Chapter XXI.

[3] ‹anchor: 4. Etenim› · call in col 760 Cap. XXII.

Chapter XXII.

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(22) ‹anchor: not visible› · call in col 759 (inferred; call not visible)

Uti bene rhythmizati ipsam essentiam. In Clarom. sic legitur hoc comma: uti bene rhythmizati ipsa esset jam. Unde suspicio subit, legendum forte: uti bene rhythmizata esset, scilicet creatura. Quidquid sit, rhythmizati in activa significatione, pro disponentis, vel ordinantis accipe, et ad Patris refer.

Uti bene rhythmizati ipsam essentiam. In the Clermont this clause reads: uti bene rhythmizati ipsa esset jam. Hence the suspicion arises that one should perhaps read uti bene rhythmizata esset, that is, the creation (so that it might be well ordered). Be that as it may, take rhythmizati in an active sense, for "of the one arranging" or "ordering," and refer it to Patris (of the Father).

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(23) ‹anchor: not visible› · call in col 759 (inferred; call not visible)

Propter illam illa emissa sunt. Sic mss. omnes. In Eras., Gall. et Feuard. perperam omnino, et repugnante sensu: propter illud illa emissa est.

Because of her, those were emitted. So all the manuscripts. In Erasmus, Gallasius and Feuardent, quite wrongly and against the sense: propter illud illa emissa est (because of that, she was emitted).

(printed under page 388)

(24) ‹anchor: quam deformatum› · call in col 759

Deformatum. Deformare pro formare passim accipit interpres.

Deformatum (shaped). The translator commonly takes deformare for formare (to form).

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Page

running head: 759 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A spondentes de secundis,; B metipsam figuratur statua;; C (24) est Pleroma ipsorum.; D rationem Pleromatis perficere,
old-edition numerals: 137 after sunt.
other: Latin only, no Greek printed; editors' matter: Vel mundi conditorem a seipso; word split at column breaks: -spondentes, De-
other: the word Demiurgo was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 760

PG 7:760

non licuit a semetipso mundum talem fecisse? Rursum igitur si illorum imago conditio est, quid prohibet illa eorum, quae super ea sunt, imagines esse dicere, et quae super ea sunt, rursus aliorum; et in immensas imagines imaginum excidere?

Demiurge from himself to have made the world such as it is? Again, therefore, if creation is the image of those things, what prevents our saying that those are images of the things that are above them, and the things that are above them again of others, and so falling away into boundless images of images?

2. Sicut passus est Basilides, cum minime attigisset veritatem, et putans per immensam successionem eorum, quae ex invicem facta sunt, effugere talem aporiam; quando CCCLXV coelos per successionem et similitudinem ab invicem factos enuntiavit, et horum ostensionem esse numerum anni dierum, quemadmodum praediximus : et super hos Virtutem, quam et Innominabilem 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, quae est secundum Innominabilem. Et aut Innominabilem a semetipso fecisse dicet eam; vel alteram quamdam super hunc potestatem esse consentire necesse habebit, ex qua accepit Innominabilis ejus tantam eorum, quae sunt secundum eum, figurationem.

2. Just as happened to Basilides, when he failed to attain to the truth, and thought to escape such perplexity through a boundless succession of things made from one another, when he declared that three hundred and sixty-five heavens were made from one another by succession and likeness, and that the proof of these is the number of the days of the year, as we said before; and above these the Power which they also call Unnameable, and its dispensation: and not even thus did he escape such perplexity. For when he is asked whence came the image of its configuration to that heaven which is above all, from which he will have it that the rest were made by succession, he will say: From that dispensation which belongs to the Unnameable. And he will either say that the Unnameable made it from himself, or he will find it necessary to agree that there is some other power above this one, from which his Unnameable received so great a configuration of the things that belong to him.

3. Quanto igitur tutius et diligentius, quod est verum statim initio confiteri, quoniam fabricator Deus hic, qui mundum fecit, solus est Deus, et non est alius Deus praeter eum; ipse a semetipso exemplum et figurationem eorum quae facta sunt, accipiens : quam post tantam irreligiositatem et circuitum defessos, cogi aliquando in aliquo uno statuere sensum, et ex eo figurationem factorum confiteri?

3. How much safer and more careful is it, therefore, to confess right from the beginning that which is true—that this God the Framer, who made the world, is alone God, and there is no other God besides Him, Himself receiving from Himself the model and configuration of the things that have been made—than, wearied out after such great irreligion and roundabout wandering, to be forced at last to fix the mind upon some one being, and to confess that from him came the configuration of the things that have been made?

4. Etenim hoc quod imputant nobis qui sunt a Valentino, in ea quae est deorsum hebdomade dicentes nos remanere, quasi non attollentes in altum mentem, 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 Aeonas indocte putare eos statim invenisse eum, qui super omnia est, Patrem, non investigantes sensu in id quod est super CCCLXV coelos Pleroma, quae est supra quadraginta

4. For that very charge which the followers of Valentinus bring against us—saying that we remain in the Hebdomad below, as though not lifting our mind on high nor perceiving the things that are above, because we do not receive their monstrous talk—this very same charge the followers of Basilides bring against them, as though they were still rolling about among the things below up to the first and second Ogdoad, and as though after thirty Aeons they ignorantly suppose that they have straightway found the Father who is above all things, not searching in thought into that Pleroma which is above the three hundred and sixty-five heavens, which is above

Editors' notes and page, col. 760

Footnotes

(25) ‹anchor: not visible› · call in col 760 (inferred; call not visible)

Mundum talem. Ita Clarom., Voss. et edit. Oxon. In aliis deest talem.

Mundum talem (such a world). So the Clermont, the Vossian and the Oxford edition. In others talem is missing.

(printed under page 388)

(26) ‹anchor: not visible› · call in col 760 (inferred; call not visible)

Excidere. Al. excedere.

Excidere (to fall away). Others: excedere (to go out).

(printed under page 388)

(27) ‹anchor: not visible› · call in col 760 (inferred; call not visible)

Sicut passus est Basilides. Hoc, ait Billius, Graecum sermonem prorsus redolet. Nam quod Graeci dicunt, ὅπερ ἔπαθεν ὁ Βασιλείδης, Latino modo dicendum fuerat: quod Basilidi accidit.

As Basilides suffered. This, says Billius, smells altogether of Greek speech. For what the Greeks say, ὅπερ ἔπαθεν ὁ Βασιλείδης, should have been said in Latin fashion: "what happened to Basilides."

(printed under page 388)

(28) ‹anchor: not visible› · call in col 760 (inferred; call not visible)

Quando. Al. quoniam.

Quando (when). Others: quoniam (since).

(printed under page 388)

(29) ‹anchor: not visible› · call in col 760 (inferred; call not visible)

Super hunc. Sic Clarom., al. super hanc.

Super hunc (above him). So the Clermont; others super hanc (above her).

(printed under page 388)

(30) ‹anchor: statuere sensum› · call in col 760

Statuere sensum. Graece, inquit Billius, ἐρείδειν τὸν νοῦν, id est mentem figere.

Statuere sensum (to set the mind). In Greek, says Billius, ἐρείδειν τὸν νοῦν, that is, to fix the mind.

(printed under page 388)

(31) ‹anchor: figurationem factorum› · call in col 760

Figurationem factorum. Sic Clarom. cod. In Feuard., Voss., Arundel., Merc. 2, et edit Oxon. recte quidem legitur figurationem, sed male factorem. In editt. Eras., Gallas. et Feuard. pejus figuratione factorem.

Figurationem factorum (the shaping of the things made). So the Clermont codex. In Feuardent, the Vossian, the Arundel, the second Mercerus and the Oxford edition, figurationem is rightly read, but factorem (the maker) wrongly. In the editions of Erasmus, Gallasius and Feuardent, worse, figuratione factorem.

(printed under page 388)

(32) ‹anchor: quod imputant› · call in col 760

Imputant. Graece, ait Billius, ὀνειδίζουσι, vel ἐγκαλοῦσι, id est exprobrant, vel accusant.

Imputant (they charge). In Greek, says Billius, ὀνειδίζουσι or ἐγκαλοῦσι, that is, they reproach, or accuse.

(printed under page 388)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 760
marginal letters: A miurgo non licuit; B lem aporiam. Interrogatus; C tum defessos, cogi; D super CCCLXV coelos
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column breaks: -miurgo, qua-
other: the word quadraginta was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 761

PG 7:761

quinque ogdoadas. Et illis iterum juste quis imputabit, fingens quatuor millia et CCC et LXXX coelos, vel Aeonas; quoniam hi dies anni tantas horas habent. Si autem quis et noctium apponat, duplicans praedictas horas, magnam multitudinem octonationum et innumerabilem quamdam Aeonum operositatem putans adinvenisse, adversus eum qui est super omnia Pater, omnium semetipsum perfectiorem suspicans, eadem omnibus imputabit : quoniam non sufficiant in altitudinem ejus quae ab ipso dicebatur multitudo coelorum, vel Aeonum; sed deficientes vel in ea quae sunt deorsum, vel in medietatem perseverant.

forty-five Ogdoads. And against them in turn anyone will justly bring the same charge by inventing four thousand three hundred and eighty heavens, or Aeons, since these days of the year have so many hours. And if someone adds those of the nights as well, doubling the aforesaid hours, thinking that he has discovered a great multitude of Ogdoads and a kind of innumerable busy work of Aeons over against Him who is Father above all things, deeming himself more perfect than all, he will bring the same charge against them all: that they do not suffice for the height of that multitude of heavens or Aeons spoken of by him, but falling short remain either among the things below or in the middle space.

CAPUT XVII.

Chapter XVII.

Quaeritur qualis sit Aeonum emissio, et ostenditur eam, qualiscunque fingatur, ex omni parte repugnare; ipsumque Nun, atque etiam Patrem posita haereticorum hypothesi, ignorantiae labe maculari.

Inquiry is made as to what sort of thing the emission of the Aeons is, and it is shown that, however it be imagined, it is self-contradictory on every side; and that, once the hypothesis of the heretics is posited, Nous himself, and even the Father, is stained with the defilement of ignorance.

1. Ejus igitur, quae est secundum Pleroma ipsorum, dispositionis, et maxime ejus, quae est secundum primam ogdoadem, tantas contradictiones et aporias habentes, 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 agnitionem veritatis venire : et quoniam tu ipse postulaveris accipere a nobis multas et universas eversionis eorum occasiones.

1. Since, therefore, we hold so many contradictions and perplexities against that dispensation which is according to their Pleroma, and especially against that which is according to the first Ogdoad, let us examine the remaining points also—we too inquiring because of their senselessness into things that do not exist, yet doing this of necessity, because the stewardship of this matter has been entrusted to us, and because we wish all men to come to the knowledge of the truth, and because you yourself have asked to receive from us manifold and complete means for overthrowing them.

2. Quaeritur igitur, quemadmodum emissi sunt reliqui Aeones? Utrum uniti ei qui emiserit, quemadmodum a sole radii, an efficabiliter et partiliter, uti sit unusquisque eorum separatim, et suam figurationem habens, quemadmodum ab homine homo, et a pecude pecus? Aut secundum germinationem,

2. The question is asked, therefore, how the rest of the Aeons were emitted? Were they united to him who emitted them, even as rays from the sun; or effectively and partitively, so that each of them exists separately and has his own configuration, even as man from man, and beast from beast? Or by way of

Editors' notes and page, col. 761

Footnotes

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Quae est .... ogdoadas. Ita Clarom., Voss., Merc. 2, et Grab., caeteri ogdoades. Sed pro quae est legendum putat Grabius, quod est, scilicet Pleroma. Ego vero servata voce quae, legerem ogdoas, pro ogdoadas. Forte ogdoadas posuerit interpres, pro ogdoas, quasi alterutram vocem adhibere promiscuum foret. Nam supra cap. 12, n. 5, pro prima et principalis ogdoas, cod. Clarom. habet, prima et principalis ogdoadas; quod et alibi legisse me puto.

Quae est .... ogdoadas. So the Clermont, the Vossian, the second Mercerus and Grabe; the rest ogdoades. But for quae est Grabe thinks one should read quod est, namely the Pleroma. I, keeping the word quae, would read ogdoas for ogdoadas. Perhaps the translator put ogdoadas for ogdoas, as though using either word were indifferent. For above, ch. 12, n. 5, for prima et principalis ogdoas (the first and principal Ogdoad) the Clermont codex has prima et principalis ogdoadas; and I think I have read this elsewhere too.

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Omnium semetipsum perfectiorem. Graecismus, omnium pro omnibus.

Omnium semetipsum perfectiorem (himself more perfect than all). A Graecism: omnium for omnibus.

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In medietatem. Sic pro in medietate reposui ex codd. Clarom., Arundel. et Merc. 2, nam praecedit, in ea quae sunt, etc. Porro in hic accipitur pro ad, vel circa.

In medietatem (into the middle). So I have restored, for in medietate, from the Clermont, Arundel and second Mercerus codices, for in ea quae sunt, etc., precedes. Further, in is taken here for ad (to) or circa (about).

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Habentes. Legendum mallet Grabius, habentis, quasi duos genitivos, more Graecorum, pro duobus ablativis Latinis, scripsisset interpres; sed frustra. Nam habentes refertur ad inspiciamus, quod proinde verbum ab ea voce majori distinctionis nota divellendum non erat; sed haec nota apponenda est ante, propter illorum, etc., et tunc planus erit sensus. Scilicet: cum tantas contradictiones et aporias, seu difficultates inextricabiles, habeamus adversus eam quae est, etc., inspiciamus et reliqua, etc., propter illorum insensationem, et nos de his quae non sunt quaerentes; id est, ut eorum insania efficacius comprimatur, quaestionem et nos, ex eorum hypothesi, instituentes de his quae non sunt, seu impossibilia sunt. Id argumentum ad hominem vulgo dicitur in scholis.

Habentes (having). Grabe would rather read habentis, as though the translator, in the Greek manner, had written two genitives for two Latin ablatives; but in vain. For habentes refers to inspiciamus (let us examine), a verb which therefore should not have been torn from that word by a heavier stop; but this stop is to be placed before propter illorum, etc., and then the sense will be plain. Namely: "since we have such great contradictions and aporiai," or inextricable difficulties, "against the one which is," etc., "let us examine the rest too," etc., "because of their senselessness, we too inquiring about things that are not"; that is, so that their madness may be checked more effectively, we too, on their hypothesis, setting up an inquiry about things that are not, or are impossible. This is commonly called in the schools an argumentum ad hominem.

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(37) ‹anchor: et qui velimus› · call in col 761

Velimus. Al. vellemus.

Velimus (we wish). Others: vellemus (we wished).

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(38) ‹anchor: ipse postulaveris› · call in col 761

Postulaveris. Hoc ante postulaveris merito delevit Grab. auctoritate cod. Voss. quia prorsus superfluum est.

Postulaveris (you asked). Grabe rightly deleted hoc (this) before postulaveris on the authority of the Vossian codex, because it is wholly superfluous.

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(39) ‹anchor: an efficabiliter› · call in col 761

Efficabiliter. Clarom. effugabiliter, sed scribae vitio, ut puto, quia paulo post scriptum legitur, ut in aliis omnibus codd. efficabiliter. Glossarium Isidori dictum: efficabilis, in omnibus expeditus, id est solutus, liber. Efficabiliter itaque opponitur τῷ uniti ei qui emiserit; ac proinde dum quaerit Irenaeus, utrum emissi fuerint Aeones uniti ei, qui emiserit, an efficabiliter; idem est ac si quaereret, an principio emittenti uniti et conjuncti, an ab eo soluti, sejuncti et distincti emissi sunt?

Efficabiliter. The Clermont: effugabiliter, but by a scribe's fault, I think, because a little later it is read written efficabiliter, as in all the other codices. The glossary called Isidore's: efficabilis, unhindered in everything, that is, loose, free. So efficabiliter is opposed to "united to the one who emitted them"; and so when Irenaeus asks whether the Aeons were emitted united to the one who emitted them, or efficabiliter, it is as if he asked whether they were emitted united and joined to the emitting principle, or loosed, separated and distinct from it.

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(40) ‹anchor: et partiliter› · call in col 761

Partiliter. Ex cit. Glossario partiliter est divise, per partes, distribute; id est divisim, separatim.

Partiliter. From the glossary cited, partiliter is "dividedly, by parts, distributively"; that is, separately, apart.

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Page

running head: 761 CONTRA HAERESES L
marginal letters: A draginta quinque ogdoadas; B eam, qualiscunque fingatur,; C 2. Quaeritur igitur, quemadmodum; D (34) Omnium semetipsum
old-edition numerals: 138 after perseverant.
other: Latin only, no Greek printed; editors' matter: Quaeritur qualis sit Aeonum emissio,; word split at column breaks: -draginta, germina-
other: the word germinationem, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 762

PG 7:762

quemadmodum ab arbore rami? Et utrum ejusdem substantiae exsistebant his qui se emiserunt, an ex altera quadam substantia substantiam habentes? Et utrum in eodem emissi sunt, ut ejusdem temporis essent sibi; an secundum ordinem quemdam, ita ut antiquiores quidam ipsorum, alii vero juniores essent? Et utrum simplices quidem et uniformes, et undique sibi aequales et similes, quemadmodum spiritus et lumina emissa sunt; an compositi et differentes, dissimiles membris suis?

budding, even as branches from a tree? And were they of the same substance with those who emitted them, or having their substance from some other substance? And were they emitted at the same instant, so as to be contemporaneous with one another; or according to a certain order, so that some of them were older and others younger? And are they simple and uniform, and on all sides equal and like to one another, even as spirits and lights are emitted; or composite and different, unlike in their members?

3. Sed si quidem efficabiliter et secundum suam genesin unusquisque illorum emissus est secundum hominum similitudinem; vel generationes Patris erunt ejusdem substantiae ei et similes generatori; vel 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 illa; si autem ex altera quadam substantia, quae est capax passionum, unde haec dissimilis substantia intra illud, quod est incorruptelae, Pleroma? Adhuc etiam secundum hanc rationem unusquisque eorum separatim divisus ab altero intelligetur, quemadmodum homines, non admistus, nec unitus alter altero, sed in figuratione discreta, et circumscriptione definita, et magnitudinis quantitate unusquisque ipsorum deformatus; quae propria corporis sunt, et non spiritus. Jam igitur non spiritale Pleroma esse dicant, nec semetipsos spiritales; siquidem, velut homines, Aeones ipsorum epulantes sedent apud Patrem, et ipsum tali figuratione exsistentem quemadmodum detegunt eum qui ab eo emissi sunt.

3. Now if each of them was emitted effectively and according to his own generation after the likeness of men, either theoffspring of the Father will be of the same substance with him and like the begetter, or if they appear unlike, it is necessary to confess that they are from some other substance. And if indeed the offspring of the Father are like the emitter, the things that were emitted will remain impassible, even as he also who emitted them; but if they are from some other substance which is capable of passions, whence came this unlike substance within that Pleroma which is of incorruption? Furthermore, according to this reasoning, each of them will be understood as divided separately from the other, even as men, not mingled nor united one with another, but each of them shaped in a distinct configuration, and in a defined boundary, and in a quantity of size—things which are proper to body, and not to spirit. Let them therefore no longer say that the Pleroma is spiritual, nor that they themselves are spiritual, if indeed their Aeons sit feasting like men in the presence of the Father, and show him also to exist in such a configuration as those reveal him to be who have been emitted from him.

4. Si autem, velut a lumine lumina accensa,

4. But if, as lights kindled from light,

Editors' notes and page, col. 762

Footnotes

[4] ‹reference note; call not certainly identified (a superior figure stands at "4. Si autem" in col 762)› · call in col 762 (uncertain) Cap. XXIII.

Chapter XXIII.

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Ejusdem substantiae exsistebant his. Pro exsistebant cum his. Phrasis est, inquit Bill., a Graecis desumpta. Graeci enim dicunt, τῆς αὐτῆς οὐσίας ἦσαν τοῖς αὐτοὺς προβεβληκόσι.

They were of the same substance with these. For exsistebant cum his. The phrase, says Billius, is taken from the Greeks. For the Greeks say: τῆς αὐτῆς οὐσίας ἦσαν τοῖς αὐτοὺς προβεβληκόσι (they were of the same substance as those who had emitted them).

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Simplices quidem. Sic recte Clarom.; alii omnes vitiose, simplices quidam.

Simplices quidem (simple indeed). So, rightly, the Clermont; all the others faultily simplices quidam (certain simple ones).

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Vel si. Ita omnes editt.; at in omnibus mss. deest si: sensus tamen id omnino requirit.

Vel si (or if). So all the editions; but in all the manuscripts si is missing: yet the sense requires it absolutely.

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(44) ‹anchor: quemadmodum homines› · call in col 762

Homines. In pluribus editt. perperam hominem.

Homines (men). In several editions, wrongly, hominem (a man).

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(45) ‹anchor: ab eo emissi› · call in col 762

Emissi. Al. missi.

Emissi (emitted). Others: missi (sent).

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Page

running head: A HAERESES LIB. II. 762
marginal letters: A tionem, quemadmodum ab; B vel si (43) dissimiles; C ritus. Jam igitur; D tus, id est
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: -tionem

PG 7:763

sunt Aeones 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 substantiae cum sint cum principe emissionis ipsorum, aut omnes impassibiles perseverant, aut et Pater ipsorum participabit passiones. Neque enim quae postea accensa est facula, alterum lumen habebit quam illud quod ante eam fuit. Quapropter et lumina ipsorum composita in unum, in principalem unitionem recurrunt, cum fiat unum lumen quod fuit et a principio. Quod autem juvenius est et antiquius, neque in ipso lumine intelligi potest (unum enim lumen est totum), nec in ipsis quae perceperunt lumen faculis (etenim ipsae secundum substantiam materiae id tempus habent; una enim et eadem est facularum materia) : sed tantum secundum accensionem, quoniam altera quidem ante pusillum tempus, altera autem nunc accensa est.

the Aeons are from Logos, and Logos from Nous, and Nous from Bythus—as, for example, torches from a torch—they will perhaps differ from one another in generation and greatness; but since they are of the same substance with the author of their emission, either they all remain impassible, or their Father also will partake of passions. For the torch that has been kindled afterwards will not have another light than that which was before it. Wherefore also their lights, when brought together into one, return into the original union, since there becomes one light which was also from the beginning. And what is younger and older cannot be understood either in the light itself (for the whole light is one), or in the torches themselves that received the light (for as regards the substance of their matter they have the same age, since the matter of the torches is one and the same), but only as regards the kindling, since one indeed was kindled a little while ago, and another has been kindled now.

5. Labes igitur ejus, quae est secundum ignorantiam, passionis, aut universo similiter Pleromati ipsorum proveniet, cum sint ejusdem substantiae, et erit in ignorantiae labe, id est semetipsum ignorans propator : aut similiter omnia impassibilia perseverabunt ea, quae sunt intra Pleroma, lumina. Unde igitur circa juniorem Aeonem passio, si paternum lumen est, ex quo omnia constituta sunt lumina quod naturaliter impassibile est? Quomodo autem et juvenior aliquis, aut senior in ipsis Aeon dici potest, cum sit unum lumen totius Pleromatis? Et si quis stellas dicat eos, nihilominus eadem universi apparebunt natura participantes. Etenim si stella a stella in claritate differt, sed non secundum qualitatem, nec secundum substantiam, secundum quam passibile aliquid vel impassibile est; sed aut universos, ex lumine cum sint paterno, naturaliter impassibiles et immutabiles esse oportet : aut universi cum paterno lumine et passibiles, et commutationum corruptionis capaces sunt.

5. The defilement, therefore, of the passion which is according to ignorance will either accrue in like manner to their whole Pleroma, since they are of the same substance, and the Propator will be in the defilement of ignorance, that is, ignorant of himself; or else in like manner all the lights that are within the Pleroma will remain impassible. Whence, then, comes passion about the younger Aeon, if the paternal light, from which all the lights have been constituted, is that which is by nature impassible? And how can any Aeon among them be called either younger or older, when there is one light of the whole Pleroma? And even if someone calls them stars, none the less they will all appear as partaking of the same nature. For even if star differs from star in brightness (1 Cor. 15:41), yet it is not in quality, nor in substance, according to which a thing is passible or impassible; rather, since they are from the paternal light, either all must be by nature impassible and immutable, or else all, together with the paternal light, are both passible and capable of the changes of corruption.

6. Haec autem eadem ratio sequetur, etsi,

6. And this same reasoning will follow, even if

Editors' notes and page, col. 763

Footnotes

[5] ‹reference note; call not visible› · call in col 763 (inferred; possibly the superior figure at "4. Si autem", col 762, previous page) Cap. XXIV.

Chapter XXIV.

[6] ‹anchor: in claritate differt› · call in col 763 I Cor. XV, 41.

1 Corinthians 15:41.

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Participabit. Al. participavit.

Participabit (will share). Others: participavit (shared).

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Ipsorum. Al. ab ipso.

Ipsorum (of them). Others: ab ipso (from him).

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Id tempus. Eras., Gallas. et Feuard. id temporis. Porro id tempus hic accipit interpres pro idem tempus: nisi forte scribae ad abbreviationis notam haud attendentes, imprudenter scripserint id pro idem.

Id tempus (that time). Erasmus, Gallasius and Feuardent: id temporis. Further, the translator here takes id tempus for idem tempus (the same time): unless perhaps scribes, not attending to the abbreviation mark, carelessly wrote id for idem.

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Pusillum tempus. Auctoritate codd. Clarom., Voss. et Feuard. in marg. pusillum addidi ante tempus, expunxi vero illud, quod sequitur in omnibus editt. Hanc enim lectionem exigere videtur oppositionis ratio: altera ante pusillum tempus, altera autem nunc.

Pusillum tempus (a little time). On the authority of the Clermont and Vossian codices and Feuardent in the margin, I have added pusillum before tempus, and struck out illud, which follows in all the editions. For the logic of the contrast seems to require this reading: "the one a little time before, the other now."

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(50) ‹anchor: ratio sequetur› · call in col 763

Sequetur. Clarom. et Voss. sequitur.

Sequetur (will follow). The Clermont and Vossian: sequitur (follows).

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Page

running head: 763 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A sunt Aeones a; B materiae id tempus; C in ipsis Aeon; D (46) Participabit. Al.
old-edition numerals: 139 after lumen
other: Latin only, no Greek printed

PG 7:764

velut ab arbore ramos, dicant a Logo natam esse emissionem Aeonum; cum Logos a Patre ipsorum generationem habeat; ejusdem enim substantiae 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, Aeones. Si autem impium est Patri omnium ignorantiam et passionem affingere, quomodo ab eo emissum dicunt Aeonem passibilem, et hoc ipsi Sophiae Dei eamdem impietatem affingentes, semetipsos religiosos esse dicent?

they say that the emission of the Aeons sprang from Logos like branches from a tree, since Logos has his generation from their Father; for all are found to be of the same substance with the Father, differing from one another only in size, and not in nature, and filling up the greatness of the Father, even as the fingers fill up the hand. If, therefore, the Father is in passion and ignorance, so certainly are those Aeons also who have been begotten from him. But if it is impious to attribute ignorance and passion to the Father of all, how do they say that an Aeon emitted from him is passible, and while attributing this same impiety to the very Wisdom of God, how will they say that they themselves are religious?

7. Si autem, quomodo a sole radios, Aeonas ipsorum emissiones habuisse dicent, ejusdem substantiae 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 Aeon, si omnes erant impassibiles? Si autem omnes dicunt participasse passionis hujus, quemadmodum quidam audent dicere, quia a Logo quidem coepit, derivatio autem in Sophiam; in Logum, hujus Nun Propatoris, passionem revocantes, arguentur et Nun Propatoris, et ipsum Patrem in passione fuisse confitentes. Non enim ut compositum animal quiddam est omnium Pater, praeter Nun, quemadmodum praeostendîmus; sed Nus Pater, et Pater Nus. Necesse est itaque et eum, qui ex eo est Logos, imo magis autem ipsum Nun, cum sit Logos, perfectum et impassibilem 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.

7. And if they say that their Aeons had their emissions like rays from the sun, since all are of the same substance and from the same source, either all will be capable of passion along with him who emitted them, or all will remain impassible. For they can no longer confess from such an emission that some are impassible and some passible. If, therefore, they say that all are impassible, they themselves dissolve their own argument. For how did the younger Aeon suffer, if all were impassible? But if they say that all partook of this passion, as some dare to say that it began indeed from Logos, while the derivation passed down into Sophia, then, in tracing the passion back to Logos, who is the Nous of this Propator, they will be convicted of confessing that both the Nous of the Propator and the Father himself were in passion. For the Father of all is not like some composite living being apart from Nous, as we have shown before; rather, Nous is the Father, and the Father is Nous. It is necessary, therefore, both that Logos who is from him—nay rather, Nous himself, since he is Logos—be perfect and impassible, and that the emissions which are from him, since they are of the same substance as he himself, remain perfect and impassible, and always like him who emitted them.

8. Non igitur jam Logos quasi tertium ordinem

8. No longer, therefore, will Logos, as holding the third rank

Editors' notes and page, col. 764

Footnotes

(51) ‹anchor: Aeonem› · call in col 764

Emissum dicunt Aeonem. Emissam Aeonam habent Clarom., Arund. et Merc. 2, nec male, quia de Sophia hic est sermo.

They say the Aeon was emitted. The Clermont, Arundel and second Mercerus have emissam Aeonam (the female Aeon emitted), and not badly, because the talk here is of Sophia.

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(52) ‹anchor: et hoc› · call in col 764

Et hoc. Pro et quidem.

Et hoc (and this). For et quidem (and indeed).

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(53) ‹anchor: passionis hujus› · call in col 764

Passionis hujus. Feuardentius solius Billii judicio, nullius vero mss. codicis auctoritate fretus, scripsit passioni; cum tamen dubium non sit, quin interpres, pro more, Graecam constructionem secutus, μετασχεῖν τούτου τοῦ πάθους, verterit, participasse passionis hujus.

Passionis hujus (of this passion). Feuardent, relying on Billius's judgement alone and on the authority of no manuscript codex, wrote passioni; yet there is no doubt that the translator, as is his habit, followed the Greek construction μετασχεῖν τούτου τοῦ πάθους and rendered it participasse passionis hujus (to have shared of this passion).

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(54) ‹anchor: in Sophiam› · call in col 764

A Logo quidem coepit, derivatio autem in Sophiam. Hic equidem, ait Billius lib. I Observ. sacr., c. 34, derivavit emendare non dubitem. Priore enim libro cap. 1, haec Irenaei verba sunt: Ἐνήρξατο μὲν ἐν τοῖς περὶ τὸν Νοῦν, ἀπέσκηψε δὲ εἰς τοῦτον, exorsa quidem fuerat in iis quae sunt erga Nun, derivavit autem in hunc. Attamen cum hic vox derivatio rectum habeat sensum, hanc sollicitandam non putem.

It began from the Logos, but the passing-over was into Sophia. Here, says Billius in Observationes sacrae I, ch. 34, I would not hesitate to emend to derivavit (it passed over). For in the former book, ch. 1, these are Irenaeus's words: Ἐνήρξατο μὲν ἐν τοῖς περὶ τὸν Νοῦν, ἀπέσκηψε δὲ εἰς τοῦτον, "it had begun in those who are about Nous, but passed over into this one." Yet since the word derivatio gives a correct sense here, I would not think it should be tampered with.

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(55) ‹anchor: Nun Propatoris› · call in col 764

In Logum hujus Nun Propatoris. Loco accusativi Nun, genitivum mentis ponendum vult Grabius; sed frustra. Sensum haud assecutus est vir eruditus, mala interpunctione deceptus. Hic itaque est: In Logum, qui hujus Propatoris Nus, seu mens est, passionem in Sophiam derivatam revocantes, arguentur et Nun Propatoris, et ipsum Patrem in passione fuisse confitentes. Id est, convincentur asserere (Graece ἐλεγχθήσονται ἐξομολογούμενοι) et mentem Propatoris, et ipsum Patrem in passione fuisse. Hunc sensum confirmat quod (continues)

Into the Logos of this Nous of the Forefather. Grabe would have the genitive mentis put in place of the accusative Nun; but in vain. The learned man did not grasp the sense, misled by bad punctuation. It is this: "Referring back the passion that passed over into Sophia to the Logos, who is the Nous, or mind, of this Forefather, they will be convicted of confessing that both the Nous of the Forefather and the Father himself were in passion." That is, they will be convicted of asserting (Greek ἐλεγχθήσονται ἐξομολογούμενοι) that both the mind of the Forefather and the Father himself were in passion. This sense is confirmed by what (continues)

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 764
marginal letters: A velut ab arbore; B ipsorum emissiones habuisse; C Patrem in passione; D cutus, μετασχεῖν τούτου
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:765

generationis habens ignoravit Patrem, quemadmodum docent hi : hoc enim in hominum quidem generatione fortasse putabitur verisimile esse, eo quod saepe ignorant suos parentes; in Logo autem Patris omnimodo impossibile 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 eum, qui se emisit, quemadmodum nec radii solem. Non capit igitur Dei Sophiam, eam quae intra Pleroma est, cum sit a tali emissione, sub passione cecidisse, et talem ignorantiam concepisse. Possibile est autem eam, quae est a Valentino, sapientiam, cum sit de diaboli emissione, in omni passione fieri, et profundum ignorantiae fructificare. Ubi enim ipsi testimonium perhibent de Matre sua, dicentes eam Aeonis errantis generationem esse, jam non quaerere oportet causam, propter quam filii hujusmodi Matris ignorantiae semper natent in profundo.

in generation, have been ignorant of the Father, even as these men teach; for in the generation of men this will perhaps be thought plausible, because they are often ignorant of their parents, whereas in the Logos of the Father it is altogether impossible. For if, existing in the Father, he knows Him in whom he is—that is, himself—he is not ignorant of Him; and the emissions that are from him, being his powers and always attending upon him, will not be ignorant of him who emitted them, even as rays are not ignorant of the sun. It is impossible, therefore, that the Wisdom of God, she who is within the Pleroma, being from such an emission, should have fallen under passion and conceived such ignorance. But it is possible that the wisdom which is from Valentinus, being from the emission of the devil, should come to be in every passion and bear the fruit of the abyss of ignorance. For when they themselves bear witness concerning their Mother, saying that she is the offspring of an erring Aeon, one need no longer seek the cause wherefore the sons of such a Mother always swim in the abyss of ignorance.

9. Praeter has autem emissiones ego quidem jam non intelligo alteram posse eos dicere; sed ne ipsi quidem alteram quamdam 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 illum tantum cognovisse, qui se emisit, ignorans autem eum, qui ante illum est. Jam non autem cum ostensione progrediuntur, quemadmodum emissi sunt, aut quomodo capit tale quid in spiritalibus fieri. Quacunque enim progressi fuerint, obligabuntur, et a recta ratione circumeuntes circa veritatem, in tantum uti eum, qui est a Nu Propatoris ipsorum emissus Sermo, in deminorationem eum emissum dicant, (Nun enim perfectum a perfecto Bytho progeneratum jam non potuisse eam, quae ex eo est, emissionem facere perfectam, sed obcaecatam circa agnitionem et magnitudinem Patris : et Salvatorem symbolum

9. Now besides these emissions I, for my part, no longer understand how they can speak of any other; nay, not even they themselves have ever been known to us to render any other emitted property, although we have had very much questioning with them concerning such forms; they only say this, that each one of them was emitted, and knew only him who emitted him, while remaining ignorant of him who is before him. Yet they do not proceed with any demonstration of the manner in which they were emitted, or how it is possible for such a thing to take place among spiritual beings. For whichever way they proceed, they will be bound fast, wandering away from right reason as regards the truth, to such a degree as to say that the Word who was emitted from the Nous of their Propator was emitted into a state of defect (for they say that the perfect Nous, begotten from the perfect Bythus, was no longer able to make the emission that is from him perfect, but left it blinded as regards the knowledge and greatness of the Father; and that the Saviour showed a symbol

Editors' notes and page, col. 765

Footnotes

[7] ‹reference note; call not visible› · call in col 765 or 766 (call not visible) I Petr. I, 12.

1 Peter 1:12.

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Verisimile. Al. verisimilius.

Verisimile (likely). Others: verisimilius (more likely).

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(57) ‹anchor: not visible› · call in col 765 (inferred; call not visible)

Non capit. Gr. οὐκ ἐνδέχεται, id est fieri non potest.

Non capit (it does not admit). Greek οὐκ ἐνδέχεται, that is, it cannot be.

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In omni passione fieri. Illud admonendum, ait Bill. lib. I Observat. sacr., cap. 33, interpretem saepe uti verbo fieri pro esse et versari. Sic et in hoc capite paulo inferius: Priusquam in passionibus fierent. Et cap. seq. n. 2: Quomodo rursus Enthymesis hujus cum passione procedens separatim poterat fieri? Et n. 6, velle intra eum fieri. Ac denique cap. 31 et 32: In omnibus operibus fieri. In his omnibus locis pro fieri, dilucidior esset sensus, si esse aut versari legeretur.

To come to be in every passion. This should be noted, says Billius in Observationes sacrae I, ch. 33: the translator often uses the verb fieri for esse (to be) and versari (to be engaged). So too in this chapter a little lower: "before they came to be in passions." And in the next chapter, n. 2: "How again could the Enthymesis of this one, proceeding with passion, come to be separately?" And n. 6: "to wish to come to be within him." And finally chs. 31 and 32: "to come to be in all works." In all these places the sense would be clearer if esse or versari were read for fieri.

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(59) ‹anchor: dicunt, quoniam› · call in col 765

Quoniam. Pro quod; et ita saepe.

Quoniam (since). For quod (that); and so often.

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(60) ‹anchor: tantum cognovisse› · call in col 765

Cognovisse. Scribendum erat, cognoverit.

Cognovisse (to have known). It should have been written cognoverit (he knew).

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(61) ‹anchor: ratione circumeuntes› · call in col 765

Circumeuntes. Sic Clarom. et Voss. melius quam alii caecutientes.

Circumeuntes (going round). So the Clermont and Vossian, better than the others, which have caecutientes (being dim-sighted).

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(62) ‹anchor: Nu Propatoris› · call in col 765

Nu Propatoris. In editt. Eras., Gall. et Feuard. male Propator.

Nu Propatoris (the Nous of the Forefather). In the editions of Erasmus, Gallasius and Feuardent, wrongly, Propator.

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(63) ‹anchor: in deminorationem› · call in col 765

Deminorationem. Graece, ὑστέρημα, quod labem plerumque vertit interpres.

Deminorationem (diminution). In Greek ὑστέρημα (deficiency), which the translator usually renders labes (fall).

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Page

running head: 765 CONTRA HAERESE
marginal letters: A generationis habens ignoravit; B et profundum ignorantiae; C tem cum ostensione; D mox sequitur :
old-edition numerals: (none)
other: Latin only, no Greek printed

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mysterii hujus ostendisse in eo, qui a nativitate caecus fuit, quoniam sic caecus emissus est a Monogene Aeon, id est ignorantia,) ignorantiam et caecitatem commentientes Verbo Dei, secundam secundum eos a Propatore emissionem habenti. Admirabiles sophistae, et altitudines investigantes incogniti Patris, et supercoelestia sacramenta enarrantes, in quae cupiunt angeli prospicere! uti discant quoniam a Nu ejus Patris, qui super omnia est, emissum Verbum, caecum emissum, id est ignorans Patrem, qui se emisit.

of this mystery in him who was blind from birth, since the Aeon was thus emitted blind by Monogenes, that is, in ignorance), falsely attributing ignorance and blindness to the Word of God, who according to them holds the second emission from the Propator. Admirable sophists, searching out the depths of the unknown Father, and recounting supercelestial mysteries, into which angels desire to look (1 Pet. 1:12)—that they may learn that from the Nous of that Father who is above all things the Word was emitted blind, that is, ignorant of the Father who emitted him!

10. Et quemadmodum, o vanissimi sophistae, Nus Patris, imo etiam ipse Pater, cum sit Nus et perfectus in omnibus, imperfectum et caecum Aeonem emisit suum Logon, cum possit statim et agnitionem Patris cum eo emittere? Quemadmodum Christum postgenitum quidem reliquis, perfectum autem dicitis emissum; multo magis igitur, qui est eo aetate provectior Logos, ab eodem Nu perfectus utique emitteretur, et non caecus : nec ille rursus plus caecos quam se Aeonas emitteret, quoadusque Sophia vestra semper excaecata, tantam malorum enixa est substantiam. Et hujus malitiae causa est Pater vester; magnitudinem enim et virtutem Patris causas ignorantiae esse dicitis, Bytho assimilantes eum, et nomen hoc ei apponentes innominabili Patri. Si autem ignorantia malum, omnia autem mala ex ea floruisse definitis, hujus autem causam magnitudinem et virtutem Patris dicentes, malorum factorem eum ostenditis. Id enim, quod non potuerit contemplari magnitudinem ejus, causam dicitis mali. Sed si quidem impossibile erat Patri notum semetipsum ab initio his, quae ab eo facta sunt, facere; inincusabilis erat, qui non poterat ignorantiam auferre eorum, qui post se sunt. Si autem postea volens, eam quae secundum progressionem emissionum aucta fuerat, ignorantiam et inseminatam Aeonibus, auferre potuit, multo magis prius

10. And how, O most vain sophists, did the Nous of the Father—nay, even the Father Himself, since He is Nous and perfect in all things—emit His own Logos as an imperfect and blind Aeon, when He was able straightway to emit the knowledge of the Father also along with him? Even as you say that Christ, though born later than the rest, was emitted perfect, much more, therefore, would Logos, who is older in age than he, certainly have been emitted perfect by the same Nous, and not blind; nor would he in turn have emitted Aeons blinder than himself, until your Sophia, ever blinded, gave birth to so great a substance of evils. And of this wickedness your Father is the cause; for you say that the greatness and power of the Father are the causes of ignorance, likening Him to Bythus, and attaching this name to the unnameable Father. Now if you define ignorance as an evil, and declare that all evils have blossomed forth from it, while saying that the greatness and power of the Father are the cause of this ignorance, you show Him to be the author of evils. For you say that the cause of evil is the fact that one could not contemplate His greatness. Yet if indeed it was impossible for the Father from the beginning to make Himself known to the things that were made by Him, He would be free from blame, as not being able to take away the ignorance of those who come after Him. But if afterwards, when He willed, He was able to take away the ignorance which had increased according to the progression of the emissions and had been sown in the Aeons, much more beforehand,

Editors' notes and page, col. 766

Footnotes

(64) ‹anchor: not visible› · call in col 766 (inferred; call not visible)

Sic caecus. Pro si caecus auctoritate cod. Arund. bene reposuit Grabius.

Sic caecus (thus blind). Grabe rightly restored this for si caecus (if blind) on the authority of the Arundel codex.

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Secundam secundum eos. Secundam ex cod. Clarom. addidi.

Secundam secundum eos (the second, according to them). I have added secundam from the Clermont codex.

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(66) ‹anchor: not visible› · call in col 766 (inferred; call not visible)

In quae. Sic vet. Feuard., cod. Arund. et Merc. 1, quibus et Graecus B. Petri textus consonat, εἰς ἅ; sicque legunt, ait Feuard., Oecumenius et alii Graeci omnes. Ipse tamen Feuardentius cum Eras. et Gall. (quibus consentiunt Clarom., Voss. et Merc. alter) in Irenaei textu scripsit, in quem.

In quae (into which things). So Feuardent's old codex, the Arundel codex and the first Mercerus, with which the Greek text of St Peter also agrees, εἰς ἅ; and so, says Feuardent, Oecumenius and all the other Greeks read. Yet Feuardent himself, with Erasmus and Gallasius (with whom the Clermont, the Vossian and the other Mercerus agree), wrote in quem (into whom) in Irenaeus's text.

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(67) ‹anchor: not visible› · call in col 766 (inferred; call not visible)

Caecum emissum, id est. In cod. Arund. deest emissum.

Caecum emissum, id est (emitted blind, that is). In the Arundel codex emissum is missing.

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Plus caecos quam se. Ita recte Clarom., Arund. et Grab. In reliquis omnibus mendose, plus caecus quam si, nisi quod Merc. 2 habeant se.

Plus caecos quam se (more blind than themselves). So, rightly, the Clermont, the Arundel and Grabe. In all the rest, faultily, plus caecus quam si, except that the second Mercerus has se.

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(69) ‹anchor: ex ea floruisse› · call in col 766

Floruisse. Editt. Eras., Gall. et Feuard., cum altero ex Merc. codd. fluxisse.

Floruisse (to have flowered). The editions of Erasmus, Gallasius and Feuardent, with one of the Mercerus codices: fluxisse (to have flowed).

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(70) ‹anchor: ab eo› · call in col 766

Ab eo. Sic Eras. et mss. omnes. Sed perperam Feuard. scripsit ea. In Gall. autem neque eo neque ea legitur.

Ab eo (by him). So Erasmus and all the manuscripts. But Feuardent wrongly wrote ea. In Gallasius neither eo nor ea is read.

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Page

running head: NTRA HAERESES LIB. II. 766
marginal letters: A mysterii hujus ostendisse; B nem emisit suum; C se (69) definitis,; D (63) Deminorationem. Graece,
old-edition numerals: 140 after secundum
other: Latin only, no Greek printed

PG 7:767

eam, quae nondum erat, ignorantiam volens non permitteret fieri.

He would, had He willed, not have permitted that ignorance which did not yet exist to come into being.

11. Quoniam igitur quando voluit agnitus est, non tantum Aeonibus, sed et his, qui in novissimis temporibus erant hominibus; non volens autem ab initio agnosci, ignoratus est : causa ignorantiae secundum vos est voluntas Patris. Si enim praesciebat haec sic futura, quare utique, priusquam fieret, non abscidit ignorantiam ipsorum, quam postea, velut ex poenitentia, curat per emissionem Christi? Quam enim per Christum agnitionem omnibus fecit, multo ante poterat facere per Logon, qui et primogenitus erat Monogenus. Vel si praesciens voluit fieri haec, semper perseverant ignorantiae opera, et nunquam praetereunt. Quae enim ex voluntate Propatoris vestri facta sunt, perseverare oportet cum voluntate ejus qui voluit : vel si praetereunt haec, cum his praeteriet et voluntas ejus, qui substantiam ea habere voluit. Quid enim et discentes requieverunt Aeones, et perfectam agnitionem perceperunt, quoniam incapabilis est et incomprehensibilis Pater? Hanc autem agnitionem habere potuerunt priusquam in passionibus fierent : non enim deminorabatur magnitudo Patris ab initio scientibus his, quia incapabilis et incomprehensibilis est Pater. Si enim propter immensam magnitudinem ignorabatur, et propter immensam dilectionem impascibiles debebat conservare eos qui ex se nati erant : quoniam nihil prohibebat, sed magis utile erat, ab initio cognovisse eos, quoniam incapabilis et incomprehensibilis est Pater.

11. Since, therefore, when He willed, He became known not only to the Aeons, but also to those men who lived in the last times, whereas because He did not will to be known from the beginning He remained unknown, the cause of ignorance, according to you, is the will of the Father. For if He foreknew that these things would thus come to pass, why indeed, before it came to pass, did He not cut off their ignorance, which afterwards, as though out of repentance, He remedies through the emission of Christ? For the knowledge which He wrought for all through Christ, He could have wrought long before through Logos, who was also the firstborn of Monogenes. Or if, foreknowing these things, He willed them to come to pass, the works of ignorance abide for ever and never pass away. For the things that have been made in accordance with the will of your Propator must abide along with the will of him who willed them; or if these things pass away, along with them will pass away the will of him who willed that they should have substance. For what did the Aeons learn that they found rest and received perfect knowledge? That the Father is uncontainable and incomprehensible. Yet they could have had this knowledge before they came to be in passions; for the greatness of the Father would not have been diminished if these had known from the beginning that the Father is uncontainable and incomprehensible. For if through His immense greatness He was unknown, through His immense love also He ought to have preserved impassible those who had been born from Him; since nothing hindered, nay rather it was more profitable, that they should have known from the beginning that the Father is uncontainable and incomprehensible.

CAPUT XVIII.

Chapter XVIII.

Sophiam nec ignorantia laborare, nec quidquam, Patrem investigando, pati, aut in apertum discrimen venire potuisse. Enthymesin ejus ab illa separari non potuisse, multo minus proprias affectiones habere.

That Sophia could neither labour under ignorance, nor suffer anything in searching out the Father, nor come into open peril; and that her Enthymesis could not be separated from her, much less have its own proper affections.

1. Quomodo autem non vanum est, quod etiam Sophiam ejus dicunt in ignorantia, et in deminoratione, et in passione fuisse? Haec enim aliena

1. Moreover, how is it not vain that they say His Sophia also was in ignorance, and in defect, and in passion? For these things are foreign

Editors' notes and page, col. 767

Footnotes

[8] ‹anchor: CAPUT XVIII› · call in col 767 Cap. XXV.

Chapter XXV.

[9] ‹anchor: 3. Quemadmodum› · call in col 768 Cap. XXVI.

Chapter XXVI.

[10] ‹anchor: et invenietis› · call in col 768 Matth. VII, 7.

Matthew 7:7.

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(71) ‹anchor: not visible› · call in col 767 (inferred; call not visible)

Permitteret. Al. vitiose, permittere.

Permitteret (he would allow). Others, faultily, permittere.

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(72) ‹anchor: not visible› · call in col 767 (inferred; call not visible)

Erant hominibus. Duas has voces ex mss. Vossii restituit Grabius. Habentur et in Clarom.

Erant hominibus (were to men). Grabe restored these two words from Vossius's manuscripts. They are also found in the Clermont.

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(73) ‹anchor: not visible› · call in col 767 (inferred; call not visible)

Per emissionem. In Eras., Arund., Ottobon. et Merc. 2, per missionem.

Per emissionem (by emission). In Erasmus, the Arundel, the Ottobonianus and the second Mercerus, per missionem (by sending).

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Quam enim. Alii, qui enim.

Quam enim. Others: qui enim.

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(75) ‹anchor: not visible› · call in col 767 (inferred; call not visible)

Monogenus. In genitivo, ex Graeco μονογενοῦς, unigeniti.

Monogenus. In the genitive, from the Greek μονογενοῦς, of the Only-begotten.

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Ea habere. Sic Clarom., Merc. 2 et Grab.: caeteri, eam habere.

Ea habere. So the Clermont, the second Mercerus and Grabe: the rest eam habere.

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Quoniam incapabilis est. Pro quod incapabilis sit. Graece, ὅτι τε ἀχώρητός ἐστι καὶ ἀκατάληπτος, sup. lib. I, c. 2, n. 5.

Quoniam incapabilis est (since he is uncontainable). For quod incapabilis sit (that he is uncontainable). In Greek, ὅτι τε ἀχώρητός ἐστι καὶ ἀκατάληπτος (that he is both uncontainable and incomprehensible), above, Book I, ch. 2, n. 5.

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(78) ‹anchor: not visible› · call in col 767 (inferred; call not visible)

Sophiam passum Aeonem. Eras. et Gall. cum mss. quibusdam, Sophiam passam Aeonem.

Sophiam passum Aeonem. Erasmus and Gallasius, with certain manuscripts: Sophiam passam Aeonem (Sophia, the Aeon who suffered, in the feminine).

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(79) ‹anchor: not visible› · call in col 767 (inferred; call not visible)

Plenitudinem. Graec. Πλήρωμα.

Plenitudinem (fullness). Greek Πλήρωμα.

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(80) ‹anchor: not visible› · call in col 767 (inferred; call not visible)

Percipiet. In Voss. participet. Percipiet vero hic scribitur pro in se suscipiet, admittet.

Percipiet (will take in). In the Vossian participet (may share). Percipiet is written here for "will receive into itself, will admit."

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Ipsa autem. Sic solus cod. Clarom. Jam ita, pro ipsum autem, restituerat Feuard., sed ex solius Billii judicio, nullius vero ms. codicis auctoritate.

Ipsa autem (but she herself). So the Clermont codex alone. Feuardent had already restored this for ipsum autem, but on Billius's judgement alone, not on the authority of any manuscript codex.

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Page

running head: 767 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A eam, quae nondum; B praetereunt. Quae enim; C erat, ab initio; D (71) Permitteret. Al.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Sophiam nec ignorantia laborare,
misprints (set as printed): impascibiles (for impassibiles), para 11 (Q1b)

PG 7:768

sunt a Sophia, et contraria; sed nec affectiones ejus sunt. Ubi enim est improvidentia et ignorantia utilitatis, ibi Sophia non est. Non jam igitur Sophiam passum Aeonem vocent; sed aut vocabulum ejus, aut passiones praetermittant. Et Plenitudinem autem universam non dicant spiritalem, si intra ipsam Aeon hic, cum esset in passionibus tantis, conversatus est. Haec enim ne anima quidem fortis, non dicam spiritalis substantia, percipiet.

to Wisdom, and contrary to her; nor are they her affections. For where there is improvidence and ignorance of what is profitable, there Wisdom does not exist. Let them therefore no longer call the suffering Aeon Sophia, but let them give up either her name or her passions. And let them not call the whole Pleroma spiritual, if this Aeon dwelt within it while being in such great passions. For not even a strong soul, not to say a spiritual substance, will admit these things.

2. Quomodo autem rursus Enthymesis ejus cum passione procedens separatim poterat fieri? Enthymesis enim esse intelligitur erga aliquem; ipsa autem seorsum nunquam fiet. Exterminatur enim et absorbetur mala a bona enthymesi, quemadmodum aegrimonium ab incolumitate. Quae enim erat prior Enthymesis passionis? Exquirere Patrem, et magnitudinem ejus considerare. Quid autem suasa est postea, et convaluit? Quoniam incomprehensibilis, et qui inveniri non possit, est Pater. Non igitur bonum erat, quod vellet cognoscere Patrem; et propter hoc est et passibile; sed quando suasa est quoniam investigabilis esset Pater; et convalescens. Sed ille ipse Nus, qui quaerebat Patrem, cessavit secundum eos adhuc quaerere, discens quoniam incomprehensibilis est Pater.

2. And how, again, could her Enthymesis, proceeding forth with passion, come to exist separately? For an enthymesis is understood as existing in relation to someone, and will never come to exist by itself apart. For an evil enthymesis is destroyed and swallowed up by a good one, even as sickness is by health. Now what was the prior Enthymesis of her passion? To seek out the Father, and to consider His greatness. And of what was she afterwards persuaded, and so recovered health? That the Father is incomprehensible, and one who cannot be found. It was not good, therefore, that she wished to know the Father, and on this account she became subject to passion; whereas when she was persuaded that the Father is unsearchable, she also recovered health. Nay, Nous himself, who was seeking the Father, ceased according to them to seek any further, upon learning that the Father is incomprehensible.

3. Quemadmodum igitur Enthymesis poterat separata concipere passiones, quae et ipsae affectiones ejus erant? Affectio enim erga aliquem fit, ipsa autem seorsum non potest esse, nec constare. Non solum autem instabile hoc est, sed etiam contrarium ei, quod est a Domino nostro dictum : Quaerite, et invenietis. Dominus enim quaerendo et inveniendo Patrem, perfectos consummat discipulos; is autem, qui sursum est, Christus ipsorum, per id quod praecepit Aeonibus non quaerere Patrem, suadens quoniam etsi multum laboraverint, non eum invenient, perfectos eos consummavit. Et siquidem perfectos aiunt in eo, quod dicant invenisse Bythum ipsorum; Aeonas autem in eo,

3. How, then, could the Enthymesis, when separated, conceive passions, which were themselves her affections? For an affection takes place in relation to someone, and cannot exist or subsist by itself apart. And not only is this untenable, but it is also contrary to that which was spoken by our Lord: Seek, and you shall find (Matt. 7:7). For the Lord renders His disciples perfect by their seeking and finding the Father; whereas that Christ of theirs who is above rendered the Aeons perfect by commanding them not to seek the Father, persuading them that, even though they should labour much, they will not find Him. And they say that they themselves are perfect in this, that they claim to have found their Bythus; whereas the Aeons are perfect in this,

Editors' notes and page, col. 768

Footnotes

(82) ‹anchor: not visible› · call in col 768 (inferred; call not visible)

Aegrimonium. Barbare posuit interpres, ait Grabius, pro aegrimonia; quae vox non modo apud poetas occurrit, sed et apud Ciceronem lib. XII ad Atticum, ep. 38: Ferrem graviter, si novae aegrimoniae locus esset.

Aegrimonium (distress). The translator put this barbarously, says Grabe, for aegrimonia; a word that occurs not only in the poets but also in Cicero, To Atticus XII, letter 38: "I would bear it hard, if there were room for fresh distress."

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(83) ‹anchor: not visible› · call in col 768 (inferred; call not visible)

Prior... passionis. Graecismus, pro prior passione.

Prior... passionis (prior... of the passion). A Graecism, for prior passione (prior to the passion).

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(84) ‹anchor: not visible› · call in col 768 (inferred; call not visible)

Est et passibile. Ita Eras., Gall., Arund. et Merc. 2; at Feuard., Grab. et mss. Clarom. ac Voss. esset passibile. Sed prior lectio praeferenda videtur, utpote magis cohaerens cum praecedentibus.

Est et passibile (it is also passible). So Erasmus, Gallasius, the Arundel and the second Mercerus; but Feuardent, Grabe and the Clermont and Vossian manuscripts have esset passibile (it would be passible). But the former reading seems preferable, as fitting better with what precedes.

(printed under page 392)

(85) ‹anchor: investigabilis› · call in col 768

Investigabilis. Pro ininvestigabilis, Graece ἀνεξιχνίαστος. Sic passim accipit interpres, ut et accipitur Rom. XI, 33.

Investigabilis. For ininvestigabilis (untraceable), Greek ἀνεξιχνίαστος. So the translator commonly takes it, as it is also taken at Romans 11:33.

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(86) ‹anchor: et convalescens› · call in col 768

Et convalescens. Supple, est et convalescens.

Et convalescens (and recovering). Supply: est et convalescens (and is recovering).

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(87) ‹anchor: siquidem perfectos› · call in col 768

Et siquidem perfectos. Vel lege, et se quidem perfectos, vel saltem siquidem accipiendo pro enim, subintellige postea se. Etenim se perfectos, etc.

Et siquidem perfectos. Either read et se quidem perfectos (and themselves indeed perfect), or at least, taking siquidem for enim, understand se afterwards: "for themselves perfect," etc.

(printed under page 392)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 768
marginal letters: A sunt a Sophia,; B admodum aegrimonium (82); C nes ejus erant?; D (82) Aegrimonium. Barbare
old-edition numerals: 141 after magnitudinem
other: Latin only, no Greek printed

PG 7:769

quod suasi sint quoniam investigabilis est, qui ab eis inquirebatur.

that they were persuaded that he who was sought by them is unsearchable.

4. Cum igitur ipsa Enthymesis non posset sine Aeone separatim consistere, adhuc majus inferunt mendacium de passione ejus, separatim rursus dividentes eam, et hanc esse substantiam dicentes materiae. Quasi non esset lumen Deus, nec adesset sermo qui posset eos arguere et evertere nequitiam ipsorum. Utique enim quodcunque sentiebat Aeon, hoc et patiebatur; et quod patiebatur hoc et sentiebat : et non aliud erat apud eos Enthymesis ejus nisi passio incomprehensibilem comprehendere excogitantis, et passio Enthymesis : impossibilia enim sentiebat. Quemadmodum itaque poterat affectio et passio ab Enthymesi seorsum separari, et substantia tantae materiae fieri, quando et ipsa Enthymesis passio erat, et passio Enthymesis? Nec igitur Enthymesis sine Aeone, nec affectiones sine Enthymesi separatim habere possunt substantiam; et soluta est et hic rursus regula ipsorum.

4. Since, therefore, the Enthymesis itself could not subsist separately without the Aeon, they bring in a still greater falsehood concerning her passion, dividing it again separately, and saying that this is the substance of matter—as though God were not light, and as though no word were present that could convict them and overthrow their wickedness. For certainly whatever the Aeon thought, that she also suffered; and what she suffered, that she also thought: and among them her Enthymesis was nothing else than the passion of one contriving to comprehend the incomprehensible, and the passion was the Enthymesis, for she was thinking things impossible. How, then, could affection and passion be separated apart from the Enthymesis and become the substance of so great a matter, when the Enthymesis itself was passion, and the passion Enthymesis? Neither, therefore, can the Enthymesis have substance separately without the Aeon, nor the affections without the Enthymesis; and here again their rule is dissolved.

5. Quemadmodum autem et solvebatur et patiebatur Aeon? Siquidem ejusdem substantiae, cujus et Pleroma, erat; Pleroma autem universum ex Patre. Quod enim simile est, in simili non dissolvetur in nihilum, nec perire periclitabitur, sed magis perseverabit et augescet; quemadmodum ignis in igne, et spiritus in spiritu, et aqua in aqua : quae autem sunt contraria, a contrariis patiuntur, et vertuntur, et exterminantur. Et sic si fuisset luminis emissio, non pateretur, nec periclitaretur in simili lumine, sed magis effulgesceret et angesceret, quemadmodum dies a sole : etenim Bythum imaginem Patris sui esse dicunt. Quaecunque sunt peregrina, et sibi extranea animalia, atque contraria natura, periclitantur et corrumpuntur : quae autem sibi assueta sunt, et cognata, nullum patiuntur periculum in eo conversantia, sed et salutem et vitam ex eo acquirunt. Si igitur ejusdem substantiae, cujus et universum Pleroma, ex eo emissus fuisset hic Aeon, nunquam demutationem perciperet, cum esset in

5. And how was the Aeon both being dissolved and suffering? For she was of the same substance as the Pleroma, and the whole Pleroma was from the Father. Now that which is like, when in its like, will not be dissolved into nothing, nor will it be in peril of perishing, but will rather abide and increase, even as fire in fire, and spirit in spirit, and water in water; whereas things that are contrary suffer from contraries, and are changed and destroyed. And thus, if there had been an emission of light, it would neither suffer nor be in peril in like light, but would rather shine forth and increase, even as day from the sun; for they say that Bythus is the image of their Father. Whatever living creatures are foreign and strange to one another, and of contrary nature, fall into peril and are destroyed; whereas those that are accustomed to one another and akin suffer no peril when dwelling therein, but even acquire safety and life therefrom. If, therefore, this Aeon had been emitted from the Pleroma as being of the same substance as the whole Pleroma, she would never have undergone change, since she was

Editors' notes and page, col. 769

Footnotes

(88) ‹anchor: not visible› · call in col 769 (inferred; call not visible)

Et quod patiebatur. Patiebatur pro sentiebatur recte reposuit Grabius auctoritate cod. Arund. Consentit Clarom.

Et quod patiebatur (and what he suffered). Grabe rightly restored patiebatur for sentiebatur (he felt) on the authority of the Arundel codex. The Clermont agrees.

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(89) ‹anchor: not visible› · call in col 769 (inferred; call not visible)

Tantae materiae. Merc. 2, tanta materia. Ottobon. tanta et materia.

Tantae materiae (of so much matter). The second Mercerus: tanta materia. The Ottobonianus: tanta et materia.

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(90) ‹anchor: Patris sui› · call in col 769

Patris sui. Id est Aeonis passi, quem inferius numero 7, Valentinianorum avum appellat, utpote Matris ipsorum patrem, a quo et genus habent. Hujus porro, etsi minus proprie, Bythum imaginem esse dicit, quia alter alteri similis. Confer. lib. I, cap. 5, n. 1.

Patris sui (of his Father). That is, of the Aeon who suffered, whom below, at number 7, he calls the Valentinians' grandfather, as being the father of their Mother, from whom they also have their descent. Further, he says, though less properly, that Bythus is his image, because the one is like the other. Compare Book I, ch. 5, n. 1.

(printed under page 393)

(91) ‹anchor: et cognata› · call in col 769

Et cognata. Cod. Clarom. et Feuard. in marg. et ex eo nata; quibus consentiunt Arund. et Merc. 1, nisi quod omittant particulam ex. Quae quidem lectio non adeo spernenda videtur, modo ex eo pro ex eodem accipiatur.

Et cognata (and kindred). The Clermont codex and Feuardent in the margin: et ex eo nata (and born from it); with which the Arundel and the first Mercerus agree, except that they omit the particle ex. This reading indeed seems not so much to be scorned, provided ex eo is taken for ex eodem (from the same).

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(92) ‹anchor: periculum in eo› · call in col 769

In eo. Ita Feuard. in marg. Clarom., et Merc. 2, caeteri minus bene in ea. Porro in eo in neutro, quod vocant absolutum, scriptum accipio, pro in ea re, in eodem; in eo videlicet quod animalia conversentur in assuetis et cognatis: eo prorsus sensu, quo paulo post de Aeone scribitur: in similibus et assuetis conversans.

In eo (in it). So Feuardent in the margin, the Clermont, and the second Mercerus; the rest, less well, in ea. Further, I take in eo as written in the neuter, the so-called absolute, for "in that thing, in the same"; that is, in this, that animals dwell among things familiar and kindred: in exactly the sense in which it is written a little later of the Aeon: "dwelling among things like and familiar."

(printed under page 393)

Page

running head: 769 CONTRA HAERESES
marginal letters: A quod suasi sint; B substantia tantae materiae; C fuisset luminis emissio,; D (88) Et quod patiebatur.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:770

similibus et assuetis conversans, spiritalis in spiritalibus. Timor enim, et expavescentia, et passio, et dissolutio, et talia, in his quidem quae sunt secundum nos, et corporalibus, fortassis fiunt a contrariis : in spiritalibus autem, et diffusum habentibus lumen, jam non tales consequuntur calamitates. Sed mihi videntur ejus passionem, qui est apud comicum Menandrum valde amans et odibilis, Aeoni suo circumdedisse. Magis enim infeliciter amantis cujusdam hominis apprehensionem, et mentis conceptionem habuerunt, qui haec finxerunt, quam spiritalis et divinae substantiae.

dwelling among things like and familiar, a spiritual being among spiritual beings. For fear, and terror, and passion, and dissolution, and the like, may perhaps arise from contraries in the things that are after our fashion and bodily; but among spiritual beings, and those that have light diffused through them, such calamities no longer ensue. Rather, they seem to me to have clothed their Aeon with the passion of him who in the comic poet Menander is deeply in love and hateful. For those who invented these things had the apprehension and mental conception of some miserably lovesick man rather than of a spiritual and divine substance.

6. Super haec quoque excogitare de quaerendo perfectum Patrem; et velle intra eum fieri, et habere ejus comprehensionem; non ignorantiam, nec passionem poterat inficere, et hoc Aeoni spiritali; sed magis perfectionem, et impassibilitatem, et veritatem. Nec enim ipsi, cum sint homines, excogitantes de eo, qui ante ipsos est, et velut jam comprehendentes perfectum, et intra ejus constituti agnitionem, dicunt semetipsos in passione consternationis esse, sed magis in agnitione et apprehensione veritatis. Etenim Salvatorem, Quaerite et invenietis, discipulis propter hoc dixisse dicunt, ut eum, qui ab ipsis per excogitationem fictus est, super fabricatorem omnium, inenarrabilem Bythum quaerant : et semetipsos perfectos esse volunt, quoniam inquirentes invenerunt perfectum, cum adhuc sint in terra : eum autem, qui intra Pleroma sit, Aeonem, totum spiritalem, quaerentem Propatorem, et intra magnitudinem ejus conantem fieri, et comprehensionem paternae veritatis concupiscentem habere, in passionem dicunt recidisse : et passionem talem, ut nisi ei occurrisset virtuti, quae omnia firmat, dissolutus fuisset in universam substantiam, et exterminatus.

6. Moreover, to meditate upon seeking the perfect Father, and to wish to come within Him and to have comprehension of Him, could not bring about ignorance or passion—and that in a spiritual Aeon—but rather perfection, and impassibility, and truth. For they themselves, though they are men, when meditating upon him who is before them, and as though already comprehending the Perfect One and established within the knowledge of him, do not say that they are in a passion of consternation, but rather in the knowledge and apprehension of the truth. For they say that the Saviour spoke the words, Seek and you shall find (Matt. 7:7), to His disciples for this purpose, that they might seek that unutterable Bythus who has been fashioned by their own invention above the Framer of all things; and they will have it that they themselves are perfect, because by seeking they have found the Perfect One while they are still upon earth: whereas that Aeon who is within the Pleroma, wholly spiritual, when seeking the Propator, and striving to come within His greatness, and desiring to have comprehension of the paternal truth, they say fell into passion—and such a passion that, had she not met with that Power which establishes all things, she would have been dissolved into the universal substance and destroyed.

7. Vesana est haec praesumptio, et vere destitutorum a veritate sensus hominum. Quoniam Aeon hic melior est quam ipsi, et vetustior, ipsi quoque confitentur, secundum suam

7. Insane is this presumption, and truly that of men whose understanding is destitute of the truth. That this Aeon is better than they, and older, they themselves also confess according to their own

Editors' notes and page, col. 770

Footnotes

[11] ‹reference note; call not visible› · call not visible Cap. XXVII.

Chapter XXVII.

[12] ‹reference note; call not visible› · call not visible Cap. XXVIII.

Chapter XXVIII.

[13] ‹anchor: et invenietis› · call in col 770 Matth. VII, 7.

Matthew 7:7.

[14] ‹anchor: 7. Vesana› · call in col 770 Cap. XXIX.

Chapter XXIX.

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(93) ‹anchor: not visible› · call in col 770 (inferred; call not visible)

Et talia. Al. et alia.

Et talia (and such things). Others: et alia (and other things).

(printed under page 393)

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Excogitare. Al. et cogitare.

Excogitare (to devise). Others: et cogitare (and to think).

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(95) ‹anchor: not visible› · call in col 770 (inferred; call not visible)

Inficere. Pro inferre, inducere; Graec. ἐμποιεῖν.

Inficere. For inferre, inducere (to bring in, introduce); Greek ἐμποιεῖν.

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(96) ‹anchor: not visible› · call in col 770 (inferred; call not visible)

Et hoc. Pro, et quidem.

Et hoc (and this). For et quidem (and indeed).

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In passione. Non his verbis praefixum legitur in Clarom. et om. Anglic., sed merito ab editt. omnibus abest.

In passione (in passion). Non is read set before these words in the Clermont and all the English manuscripts, but it is rightly absent from all the editions.

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(98) ‹anchor: occurrisset virtuti› · call in col 770

Nisi ei occurrisset virtuti, etc. Graece, ἀναλελύσθαι εἰς τὴν ὅλην οὐσίαν, εἰ μὴ τῇ στηριζούσῃ τὰ ὅλα συνέτυχε δυνάμει, sup. lib. I, cap. 11, n. 2.

Unless he had met the Power, etc. In Greek, "to have been dissolved into the whole substance, had he not met the Power that supports all things," above, Book I, ch. 11, n. 2.

(printed under page 393)

(99) ‹anchor: et exterminatus› · call in col 770

Dissolutus fuisset in universam substantiam, et exterminatus. Feuard. dissolutus fuisset, et in universam substantiam exterminatus; minus bene, ut ex praecedenti nota patet.

He would have been dissolved into the whole substance, and destroyed. Feuardent: dissolutus fuisset, et in universam substantiam exterminatus (he would have been dissolved, and destroyed into the whole substance); less well, as is plain from the preceding note.

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(1) ‹anchor: Vesana› · call in col 770

Vesana. In Eras. et Gall. vesania.

Vesana (mad). In Erasmus and Gallasius vesania (madness).

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Page

running head: RA HAERESES LIB. II. 770
marginal letters: A similibus et assuetis; B nec passionem poterat; C qui intra Pleroma; D malia conversentur in
old-edition numerals: 142 after exterminatus.
other: Latin only, no Greek printed

PG 7:771

regulam, dicentes se esse conceptum Enthymeseos ejus Aeonis qui passus est; ita ut sit hic Aeon Matris ipsorum pater, id est avus ipsorum. Et posterioribus quidem nepotibus exquisitio Patris veritatem, et perfectionem, et confirmationem, et eliquationem a fluxibili materia facit, sicut dicunt, et reconciliationem ad Patrem : avo autem ipsorum haec eadem inquisitio ignorantiam, et passionem, et expavescentiam, et timorem, et consternationem infecit, ex quibus et substantiam materiae factam dicunt. Exquirere ergo et investigare perfectum Patrem, et concupiscentiam communicationis cum eo et unitatis, sibi quidem salutare fieri; Aeoni autem, a quo et genus habent, dissolutionis et perditionis causam fuisse dicentes, quomodo non per omnia incongruum, et fatuum, et irrationabile? Et qui assentiunt his, vere caeci, caecis ducatoribus utentes, juste et corruunt in subjacentem ignorantiae profundum.

rule, when they say that they are the conception of the Enthymesis of that Aeon who suffered, so that this Aeon is the father of their Mother, that is, their grandfather. And for the later grandchildren, indeed, the searching out of the Father produces truth, and perfection, and establishment, and purification from unstable matter, as they say, and reconciliation to the Father; whereas for their grandfather this very same search brought about ignorance, and passion, and terror, and fear, and consternation, from which they also say the substance of matter was made. To say, therefore, that seeking out and investigating the perfect Father, and the desire for fellowship and unity with Him, becomes salutary for themselves, while for the Aeon from whom they also derive their race it was the cause of dissolution and perdition—how is this not in every way incongruous, and foolish, and irrational? And those who assent to these things, truly blind and using blind guides, justly fall down into the underlying abyss of ignorance.

CAPUT XIX.

Chapter XIX.

Futilia et vana esse quae de semine suo asserunt haeretici. Alienissimum esse ab omni ratione, Demiurgum in se suscepisse hoc semen, et id tamen, et quae superiora sunt ignorasse, ac animalem esse : cum ipsi suscepta duntaxat ejusdem particula spiritales se esse, et omnia intelligere glorientur.

That the things which the heretics assert concerning their seed are futile and vain; and that it is most foreign to all reason that the Demiurge received this seed into himself and yet remained ignorant both of it and of the things that are above, and was merely animate, whereas they themselves, having received only a particle of the same, boast that they are spiritual and understand all things.

1. Qualis est autem et de semine ipsorum sermo, conceptum quidem illum secundum figurationem eorum qui sunt erga Salvatorem, angelorum a Matre informe, et sine specie, et imperfectum; depositum autem in Demiurgum, nesciente eo, ut per eum in eam animam, quae erat ab eo, seminatum, perfectionem et formationem percipiat? Primum quidem est dicere, quoniam imperfecti, et infigurati, et informes hi sunt angeli, qui sunt erga Salvatorem ipsorum : siquidem secundum illorum speciem conceptum tale quid generatum est.

1. And what sort of discourse is theirs concerning their seed as well—that it was conceived by the Mother according to the configuration of the angels who attend upon the Saviour, formless, and without shape, and imperfect; and was deposited in the Demiurge without his knowledge, in order that, being sown through him into the soul that was from him, it might receive perfection and formation? First, indeed, one must say that these angels who attend upon their Saviour are imperfect, and unconfigured, and formless, if indeed that which was conceived after their likeness was begotten such.

2. Post deinde, quod dicant ignorasse Fabricatorem eam, quae fuit seminis in eum demissio, et iterum eam, quae facta est per eum in hominem seminatio; futile verbum et vanum, quod nullo modo ostendi possit. Quemadmodum enim ignoravit illud, si substantiam aliquam et qualitatem

2. Next, after that, as to their saying that the Framer was ignorant of the casting down of the seed into him, and again of the sowing of it that took place through him into man, this is a futile and vain word, which can in no way be proved. For how was he ignorant of it, if the seed itself had some proper substance and quality?

Editors' notes and page, col. 771

Footnotes

(2) ‹anchor: not visible› · call in col 771 (inferred; call not visible)

Et consternationem infecit. Id est (notat Bill.) intulit, vel incussit. Graece ἀπορίαν ἐνεποίησε. Loquitur enim de affectionibus, in quas Aeon ille miser incidit.

Et consternationem infecit. That is (Billius notes), brought on, or struck into. In Greek ἀπορίαν ἐνεποίησε (produced perplexity). For he is speaking of the affections into which that wretched Aeon fell.

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Ducatoribus. Id est viae ducibus, ductoribus.

Ducatoribus. That is, guides on the way, leaders.

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(4) ‹anchor: conceptum quidem› · call in col 771

Conceptum quidem, etc. Graece, ὃ κατὰ τὴν θεωρίαν τῶν περὶ Σωτῆρα Ἀγγέλων ἀπεκύησε, sup. lib. I, c. 5, n. 5.

Conceived indeed, etc. In Greek, "which she brought forth in accordance with the contemplation of the Angels about the Saviour," above, Book I, ch. 5, n. 5.

(printed under page 394)

(5) ‹anchor: illum› · call in col 771

Illum. Pro illud. Sic et alibi saepius.

Illum (him). For illud (it). So too elsewhere, quite often.

(printed under page 394)

(6) ‹anchor: Matre informe› · call in col 771

Informe. Sic mss. omnes, cum edit. Oxon. In aliis mendose, informem; nam haec vox ad semen refertur.

Informe (formless). So all the manuscripts, with the Oxford edition. In others, faultily, informem; for this word refers to semen (seed).

(printed under page 394)

(7) ‹anchor: depositum autem› · call in col 771

Depositum autem. Graeca hujusce phrasis reperies loco proxime cit.

Depositum autem (but deposited). You will find the Greek of this phrase in the passage just cited.

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(8) ‹anchor: et vanum› · call in col 771

Futile verbum et vanum. In Arund. fictile. In Merc. 1, vacuum.

Futile verbum et vanum (a futile and vain word). In the Arundel fictile (made-up). In the first Mercerus, vacuum (empty).

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(9) ‹anchor: ostendi possit› · call in col 771

Quod nullo modo ostendi possit. Graece (notat Billius) ἀναπόδεικτον. Nam, Graecorum more, ostendere, saepe pro probare dicit interpres.

Which can in no way be shown. In Greek (Billius notes) ἀναπόδεικτον (indemonstrable). For, in the Greek manner, the translator often says ostendere (to show) for probare (to prove).

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Page

running head: 771 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A regulam, dicentes se; B modo non per; C nesciente eo, ut; D (2) Et consternationem
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Futilia et vana esse quae de semine

PG 7:772

propriam habuisset ipsum semen? Si autem sine substantia, et sine qualitate, et nihil erat, consequenter ignoravit illud. Quae enim propriam quamdam motionem et qualitatem, vel caliditatis, vel velocitatis, vel dulcedinis habent, vel claritatis cujusdam differentiam, nec homines quidem lateant, cum sint cum hominibus; in tantum abest ut fabricatorem hujus universitatis Deum; apud quem juste non est agnitum semen ipsorum, cum sit sine qualitate universae utilitatis, et sine substantia omnis actionis, et in totum nihil exsistens. Et propter hoc mihi videtur etiam Dominus dixisse : Omnis sermo otiosus quem locuti fuerint homines, reddent pro eo rationem in die judicii. Omnes enim, quicunque tales sunt, otiosos sermones in aures hominum immittentes, assistent in judicio, rationem reddituri de his, quae vane conjecerunt, et mentiti sunt adversus Deum; in tantum ut semetipsos dicant propter seminis substantiam agnoscere spiritale Pleroma, eo homine, qui est intus, demonstrante eis verum Patrem (opus enim esse animali sensibilibus erudimentis): Demiurgum autem universum semen hoc, Matre deponente, suscipientem in semetipsum, omnia omnino ignorasse, et nullum sensum eorum, quae erga Pleroma sunt, habuisse.

But if it was without substance, and without quality, and nothing, consequently he was ignorant of it. For things which have some proper motion and quality, whether of heat, or of swiftness, or of sweetness, or some difference of brightness, do not escape the notice even of men when they are among men, much less God the Framer of this universe; by whom their seed was justly not known, since it is without the quality of any usefulness, and without the substance of any action, and is nothing at all. And on this account the Lord also seems to me to have said: Every idle word that men shall speak, they shall render an account for it in the day of judgement (Matt. 12:36). For all who are such, pouring idle words into the ears of men, will stand in the judgement to render an account for the things which they have vainly conjectured and falsely spoken against God; to such a degree that they say that they themselves, on account of the substance of the seed, know the spiritual Pleroma, because the inner man shows them the true Father (for the animate nature, they say, stands in need of sensible instructions), whereas the Demiurge, when the Mother deposited this whole seed, received it into himself and yet was altogether ignorant of all things, and had no perception of the things that concern the Pleroma.

3. Et se quidem spiritales esse, quoniam particula quaedam universitatis Patris in anima ipsorum deposita est; cum ex eadem substantia habeant animas, ex qua et Demiurgus, sicut dicunt : hunc autem semel universum suscipientem semen a Matre, et habentem in se, animalem perseverasse, et nihil in totum sensisse eorum, quae sunt superiora, quae hi semetipsos intelligere, dum adhuc sunt in terra, gloriantur, quomodo hoc non super omnem irrationabilitatem est? Etenim idipsum semen horum quidem animabus agnitionem attribuisse et perfectionem; ei autem, qui eos fecit Deo, ignorantiam attribuisse putare, vere vesanorum est, et in totum mente destitutorum.

3. And that they themselves are spiritual because a certain particle of the entirety of the Father has been deposited in their soul—even though they have souls from the same substance as the Demiurge also, as they say—whereas he, having received at one time the whole seed from the Mother and holding it within himself, remained animate, and perceived nothing at all of the things that are above, which these men boast that they themselves understand while they are still upon earth—how is this not beyond all irrationality? For to suppose that the very same seed imparted knowledge and perfection to the souls of these men, while to the God who made them it imparted ignorance, is truly the mark of madmen and of those wholly destitute of mind.

4. Adhuc etiam vanissimum est quod dicunt, in hac depositione figurari illud, et augescere, et paratum fieri ad susceptionem perfectae

4. Furthermore, most vain also is what they say, that in this depositing it is configured, and grows, and becomes prepared for the reception of perfect

Editors' notes and page, col. 772

Footnotes

[15] ‹reference note; call not visible› · call not visible Cap. XXX.

Chapter XXX.

[16] ‹reference note; call not visible› · call not visible Matth. XII, 36.

Matthew 12:36.

[17] ‹anchor: Demiurgum autem› · call in col 772 Cap. XXXI.

Chapter XXXI.

(printed under page 394)

(10) ‹anchor: not visible› · call in col 772 (inferred; call not visible)

Ignoravit illud. Al. ignorabat.

Ignoravit illud (he was ignorant of it). Others: ignorabat.

(printed under page 394)

(11) ‹anchor: not visible› · call in col 772 (inferred; call not visible)

Motionem. Sic Feuard. in marg., Clarom. et Voss. pro quo Arund. et Merc. 2, corrupte monitionem. In editt. notionem.

Motionem (movement). So Feuardent in the margin, the Clermont and the Vossian; for which the Arundel and the second Mercerus corruptly have monitionem (warning). In the editions, notionem (notion).

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(12) ‹anchor: not visible› · call in col 772 (inferred; call not visible)

Immittentes. Arund. et Voss. mittentes.

Immittentes (sending in). The Arundel and Vossian: mittentes (sending).

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(13) ‹anchor: not visible› · call in col 772 (inferred; call not visible)

Opus enim esse, etc. Gr. ἔδει γὰρ τῶν ψυχικῶν (τῷ ψυχικῷ) καὶ αἰσθητῶν παιδευμάτων, sup. lib. I, c. 6, n. 1.

For there was need, etc. Greek: "for there was need (for the psychic) of psychic and sensible instructions," above, Book I, ch. 6, n. 1.

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(14) ‹anchor: animabus› · call in col 772

Animabus. Eras. et Gall. animae.

Animabus (to the souls). Erasmus and Gallasius: animae (to the soul).

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(15) ‹anchor: hac depositione› · call in col 772

Depositione. Sic omnes editt. Clarom. vero et Anglic. dispositione: at corrupte, ut demonstrat totus hujus capitis contextus.

Depositione (deposit). So all the editions. But the Clermont and the English manuscripts: dispositione (arrangement); corruptly, however, as the whole context of this chapter shows.

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(16) ‹anchor: figurari› · call in col 772

Figurari. Pro formari, ut postea melius scripsit interpres.

Figurari (to be shaped). For formari (to be formed), as the translator wrote better later.

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(17) ‹anchor: paratum fieri› · call in col 772

Paratum fieri, etc. Haec ita Graece expressit Irenaeus lib. I, c. 5, n. 6, ἕτοιμον γένηται εἰς ὑποδοχὴν τοῦ τελείου (λόγου).

To be made ready, etc. Irenaeus expressed this in Greek thus, Book I, ch. 5, n. 6: "it may become ready for the reception of the perfect (word)."

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 772
marginal letters: A propriam habuisset ipsum; B nes in aures; C autem semel universum; D dere, saepe pro
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:773

rationis. Erit enim ei materiae admistio, quam ex ignorantia et labe volunt habuisse substantiam, aptior et utilior, quam fuit paternum lumen ipsorum : siquidem secundum illius inspectionem natum, informe et infiguratum fuit; ex hac autem formationem, et speciem, et augmentum, et perfectionem assumpsit. Si enim quod est a Pleromate lumen causa fuit spiritali, ut nec formam, nec magnitudinem haberet propriam; quae autem huc est descensio, haec universa addidit ei, et ad perfectionem deduxit : multo operabilior et utilior videbitur, quae est hic, conversatio, quam et tenebras dicunt, quam fuit paternum lumen ipsorum. Quomodo autem non est ridiculum, Matrem quidem ipsorum in materiam periclitatam dicere, uti pene suffocaretur, et paulo minus corrumperetur, nisi vix tunc superextendisset se et exilisset ex semetipsa, adjumentum percipiens a Patre; semen autem ejus in hac eadem materia augescere, et formari, et aptum ad susceptionem perfecti sermonis expediri; et hoc in dissimilibus, et in insuetis ebulliens : sicut ipsi dicunt, contrarium esse terrenum spiritali, et spiritale terreno? Quomodo igitur in contrariis et in insuetis parvum emissum; quemadmodum dicunt, et augescere, et formari, et ad perfectionem pervenire potuit?

reason. For the admixture of matter, which they will have to have got its substance from ignorance and defilement, will be more suitable and profitable to it than was their paternal light; since when born according to the contemplation of that light it was formless and unconfigured, whereas from this matter it took on formation, and shape, and growth, and perfection. For if the light that is from the Pleroma was the cause to the spiritual offspring of its having neither form nor size of its own, while its descent hither added all these things to it and brought it to perfection, the sojourn that is here, which they also call darkness, will appear much more efficacious and profitable than was their paternal light. And how is it not ridiculous to say that their Mother was in such peril in matter that she was almost suffocated and well-nigh corrupted, had she not then scarcely stretched herself upward and leaped out of herself on receiving help from the Father, and yet that her seed grows in this very same matter, and is formed, and is made ready and fit for the reception of the perfect Word—and that while bubbling up among things unlike and unfamiliar, since, as they themselves say, the earthly is contrary to the spiritual, and the spiritual to the earthly? How, then, among things contrary and unfamiliar, could it, having been emitted small, as they say, both grow, and be formed, and attain to perfection?

5. Adhuc etiam et ad haec quae dicta sunt requiretur : utrumne semel enixa sit Mater illorum semen, ut vidit angelos, an particulatim? Sed si quidem simul et semel, quod exinde conceptum, nunc jam non erit infantile : superflua est igitur in eos, qui nunc sunt, homines descensio ejus. Si autem particulatim, jam non secundum figuram

5. Furthermore, in addition to what has been said, this question also will be asked: Did their Mother give birth to the seed all at once when she saw the angels, or little by little? Now if it was all together and at once, that which was then conceived will no longer be infant now; its descent, therefore, into the men who now exist is superfluous. But if it was little by little, then she did not make the conception according to the figure

Editors' notes and page, col. 773

Footnotes

[18] ‹anchor: 5. Adhuc› · call in col 773 Cap. XXXII.

Chapter XXXII.

[19] ‹reference note; call not visible› · call not visible Cap. XXXIII.

Chapter XXXIII.

(printed under page 395)

(18) ‹anchor: not visible› · call in col 773 (inferred; call not visible)

Ex ignorantia et labe. Al. ex ignorantiae labe.

Ex ignorantia et labe (from ignorance and fall). Others: ex ignorantiae labe (from the fall of ignorance).

(printed under page 395)

(19) ‹anchor: not visible› · call in col 773 (inferred; call not visible)

Paternum. In Clarom. et Voss. verum; sed minus bene, nam num. sequenti haec eadem, paternum lumen ipsorum, repetuntur.

Paternum (paternal). In the Clermont and Vossian verum (true); but less well, for in the following number these same words, "their paternal light," are repeated.

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(20) ‹anchor: not visible› · call in col 773 (inferred; call not visible)

Inspectionem. Ita Clarom., Arund., Voss. et edit. Oxon. In Eras., Gall. et Feuard. male dispositionem. Nam tum num. praecedenti, tum lib. I, c. 5, n. 6, partus ille spiritalis Achamothae natus dicitur secundum inspectationem angelorum Salvatoris.

Inspectionem (contemplation). So the Clermont, the Arundel, the Vossian and the Oxford edition. In Erasmus, Gallasius and Feuardent, wrongly, dispositionem. For both in the preceding number and in Book I, ch. 5, n. 6, that spiritual offspring of Achamoth is said to have been born according to the contemplation of the Saviour's angels.

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(21) ‹anchor: not visible› · call in col 773 (inferred; call not visible)

Operabilior. Id est efficacior. Haec lectio quae est Feuard. in marg., ac codd. Clarom. et Merc. 2, magis placet, quam optabilior, ut est in aliis omnibus tum edit., tum mss. Nam hic de efficacia descensionis sermo est.

Operabilior. That is, more effective. This reading, which is Feuardent's in the margin and that of the Clermont and second Mercerus codices, pleases more than optabilior (more desirable), as it is in all the others, both editions and manuscripts. For the talk here is of the effectiveness of the descent.

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(22) ‹anchor: not visible› · call in col 773 (inferred; call not visible)

In materiam periclitatam dicere. Sensus est, periculum fuisse, ne in materiam dissoluta absorberetur prorsus, et periret. Vide sup. lib. I, c. 2, n. 2, et infra cap. 20 hujus libri.

To say she was imperilled into matter. The sense is that there was danger that, dissolved into matter, she would be wholly swallowed up and perish. See above, Book I, ch. 2, n. 2, and below, ch. 20 of this book.

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(23) ‹anchor: not visible› · call in col 773 (inferred; call not visible)

Perfecti sermonis. Gr. τοῦ τελείου λόγου, quod melius vertisset interpres, perfectae rationis, ut paulo ante recte vertit.

Perfecti sermonis (of the perfect word). Greek τοῦ τελείου λόγου, which the translator would have done better to render perfectae rationis (of perfect reason), as he rightly rendered it a little before.

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(24) ‹anchor: ipsi dicunt› · call in col 773

Sicut ipsi dicunt. Graece scriptum fuisse puto ἅτε αὐτοὶ λέγουσι, quod vertendum erat, quippe ipsi dicunt, non sicut, etc. Particula ergo sicut eo sensu hic accipienda, ac proinde mutanda interpunctio et delenda parenthesis, quam hic apposuit Grabius; inde enim turbatur sensus.

Sicut ipsi dicunt (as they themselves say). I think ἅτε αὐτοὶ λέγουσι was written in the Greek, which should have been translated "since indeed they themselves say," not "as," etc. So the particle sicut is to be taken here in that sense, and accordingly the punctuation must be changed and the parenthesis Grabe placed here deleted; for the sense is disturbed by it.

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(25) ‹anchor: descensio ejus› · call in col 773

Superflua est igitur in... homines descensio ejus. Ut nimirum apud eos augescat, formetur, et paratum fiat ad susceptionem perfectae rationis.

So its descent into... men is superfluous. That is, so that among them it may grow, be formed, and be made ready for the reception of perfect reason.

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Page

running head: 773 CONTRA HAERESES
marginal letters: A rationis. Erit enim; B periclitatam dicere (22),; C semen, ut vidit; D (21) Operabilior. Id
old-edition numerals: 143 before rationis.
other: Latin only, no Greek printed

PG 7:774

eorum quos vidit angelos, fecit conceptionem; simul enim eos et semel videns et concipiens, semel enixionem debebat fecisse, quorum inde semel conceperat figuras.

of those angels whom she saw; for since she saw them and conceived all together and at once, she ought to have brought forth once for all those whose figures she had thence conceived once for all.

6. Quid autem, quod angelos cum Salvatore simul videns, illorum quidem imagines concepit, Salvatoris autem non, qui est decorior super illos? Annunquid non placuit ei hic; et propter hoc non concepit in eum? Quomodo autem Demiurgus, quem psychicum vocant, propriam, secundum eos, magnitudinem et figuram habens, emissus est secundum suam substantiam perfectus; quod autem spiritale est, quod etiam operosius oportet esse quam animale, imperfectum emissum est; et opus ei fuit, ut in animam descenderet, ut in ea formaretur, et ita perfectum exsistens, paratum fiat ad suscipiendum perfectum verbum? Si igitur in terrenis hominibus, et in animalibus formatur, jam non secundum angelorum similitudinem est, quos dicunt lumina; sed secundum eorum, qui sunt hic homines. Non enim angelorum habebit similitudinem et speciem, sed animarum in quibus et formatur (quomodo aqua in vas missa, ipsius vasis habebit formam; et jam si gelaverit in eo, speciem habebit vasculi, in quo gelavit), quando ipsae animae corporis habeant figuram; ipsi enim adaptatae sunt vasi, quemadmodum praediximus. Si igitur et illud semen hic coagulatur et formatur, hominis figura erit; sed non angelorum formam habens. Quomodo igitur ad imagines angelorum illud semen est, quod secundum similitudinem hominum figuratur? Quid autem, cum spiritale esset, opus ei fuit ut in carnem descenderet? Caro enim eget spiritali, si tamen

6. Why is it, moreover, that when she saw the angels together with the Saviour at the same time, she conceived the images of them indeed, but not that of the Saviour, who is more comely than they? Did He perchance not please her, and on this account she did not conceive after Him? And how is it that the Demiurge, whom they call psychic, having according to them his own greatness and figure, was emitted perfect according to his own substance, whereas that which is spiritual, which ought also to be more efficacious than the animate, was emitted imperfect, and needed to descend into a soul that it might be formed in it, and thus becoming perfect might be made ready to receive the perfect Word? If, therefore, it is formed in earthly and animate men, it is no longer after the likeness of the angels, whom they call lights, but after that of the men who are here. For it will not have the likeness and shape of angels, but of the souls in which it is also formed (even as water poured into a vessel will have the form of the vessel itself, and if it freezes in it, it will have the shape of the vessel in which it froze), since the souls themselves possess the figure of the body; for they have been adapted to the vessel itself, as we said before. If, therefore, that seed also is curdled and formed here, it will be of the figure of a man, and not having the form of angels. How, then, is that seed after the images of the angels, when it is configured after the likeness of men? And why, seeing that it was spiritual, did it need to descend into the flesh? For the flesh stands in need of the spiritual, if

Editors' notes and page, col. 774

Footnotes

(26) ‹anchor: not visible› · call in col 774 (inferred; call not visible)

Inde semel. Sic recte Grabius ex Feuard. marg., et Voss. Ex parte consentiunt Clarom., Arund. et Merc. 2, nam in iis legitur de semel. In aliis minus recte, de semine.

Inde semel (thence once for all). So, rightly, Grabe from Feuardent's margin and the Vossian. The Clermont, the Arundel and the second Mercerus partly agree, for in them de semel is read. In others, less correctly, de semine (from the seed).

(printed under page 395)

(27) ‹anchor: not visible› · call in col 774 (inferred; call not visible)

Concepit in eum. Supple, intuita, id est, ad ejus inspectionem. Porro in ante eum addimus ex mss. Voss. et Clarom.

Concepit in eum (she conceived towards him). Supply intuita (looking), that is, at the contemplation of him. Further, we add in before eum from the Vossian and Clermont manuscripts.

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(28) ‹anchor: not visible› · call in col 774 (inferred; call not visible)

Secundum suam. In edit. Eras., Gall. et Feuard. praefixa legitur particula si ante secundum; sed male, et repugnantibus tum mss. omnibus, tum ipso sensu.

Secundum suam (according to her own). In the editions of Erasmus, Gallasius and Feuardent the particle si is read set before secundum; but wrongly, against both all the manuscripts and the sense itself.

(printed under page 395)

(29) ‹anchor: not visible› · call in col 774 (inferred; call not visible)

Operosius. Id est efficacius, et ad quodlibet promptius, et expeditius.

Operosius. That is, more effectively, and more readily and freely for anything.

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(30) ‹anchor: not visible› · call in col 774 (inferred; call not visible)

Perfectum verbum. Τέλειον λόγον vertere debuisset interpres, perfectam rationem.

Perfectum verbum (the perfect word). The translator ought to have rendered τέλειον λόγον as perfectam rationem (perfect reason).

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(31) ‹anchor: not visible› · call in col 774 (inferred; call not visible)

Animalibus. Subintellige, hominibus.

Animalibus (to the psychic). Understand hominibus (men).

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(32) ‹anchor: not visible› · call in col 774 (inferred; call not visible)

Formatur. Al. formaretur.

Formatur (it is formed). Others: formaretur (it would be formed).

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(33) ‹anchor: et jam si› · call in col 774

Et jam si. Sic Clarom. distinguere videtur; hancque distinctionem exigit sensus. In caeteris una voce etiam.

Et jam si (and now if). So the Clermont seems to divide it; and the sense requires this division. In the rest, as one word, etiam (even).

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(34) ‹anchor: ipsae animae› · call in col 774

Quando ipsae animae, etc. Hinc colligi posse videtur, Irenaeum existimasse animas esse corporeas, utpote figura circumscriptas; quae veterum non paucorum sententia fuit.

When the souls themselves, etc. From this it seems it can be gathered that Irenaeus thought souls are bodily, as being bounded by a shape; which was the view of not a few of the ancients.

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(35) ‹anchor: habeant› · call in col 774

Habeant. Al. habebant.

Habeant (they have). Others: habebant (they had).

(printed under page 395)

Page

running head: RA HAERESES LIB. II. 774
marginal letters: A eorum quos vidit; B formaretur, et ita; C sed non angelorum; D (28) Secundum suam.
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: ta-
other: the word tamen was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 775

PG 7:775

incipiet salvari, ut in eo sanctificetur, et clarificetur, et absorbeatur mortale ab immortalitate; spiritali autem in totum non est opus eorum, quae sunt hic. Non enim nos illud, sed illud nos meliores facit.

indeed it is to be saved, that in it it may be sanctified and glorified, and that what is mortal may be swallowed up by immortality (2 Cor. 5:4); whereas the spiritual has no need at all of the things that are here. For it is not we who make it better, but it that makes us better.

7. Adhuc autem manifestius, qui est de semine ipsorum, sermo arguitur falsus, et a quolibet perspici potest, in eo quod dicant eas animas, quae habuerint a Matre semen, meliores reliquis fieri : quapropter et honoratas a Demiurgo, et principes, et reges, et sacerdotes ordinatas esse. Si enim erat hoc verum, primus utique Caiphas summus sacerdos, et Annas, et reliqui summi sacerdotes, et legis doctores, et principes populi credidissent Domino, in eam cognationem concurrentes; et ante hos etiam Herodes rex. Quoniam autem nec hic, nec summi sacerdotes, nec qui praeerant, neque clari de populo accurrerunt ei; sed e contrario qui erant in viis mendici sedentes, surdi et caeci, et a reliquis conculcabantur et contemnebantur, quemadmodum et Paulus ait : Videte enim vocationem vestram, fratres, quoniam non multi sapientes apud vos, nec nobiles, neque fortes; sed quae fuerunt contemptibilia mundi, elegit Deus. Non itaque erant meliores tales animae propter seminis depositionem, neque propter hoc honorificabantur a Demiurgo.

7. Still more manifestly, moreover, is their discourse concerning their seed convicted of being false, as can be perceived by anyone, in that they say that those souls which possess the seed from the Mother become better than the rest, wherefore they were also honoured by the Demiurge, and appointed princes, and kings, and priests. For if this were true, first of all certainly Caiaphas the high priest, and Annas, and the rest of the chief priests, and the doctors of the law, and the rulers of the people would have believed in the Lord, hastening together into that kinship—and before these even King Herod. But since neither he, nor the chief priests, nor those who ruled, nor the illustrious among the people ran to Him, but on the contrary those who were beggars sitting by the wayside, the deaf and the blind, and those who were trodden down and despised by the rest, even as Paul also says: For behold your calling, brethren, that there are not many wise among you, nor noble, nor mighty; but the things of the world that were contemptible God chose (1 Cor. 1:26–27)—such souls, therefore, were not better on account of the depositing of the seed, nor were they on this account honoured by the Demiurge.

8. Et de eo quidem, quod sit regula ipsorum infirma et instabilis, adhuc etiam et vana, sufficiunt quae dicta sunt. Nec enim oportet, quod solet dici, universum ebibere mare eum, qui velit discere, quoniam aqua ejus salsa est. Sed quemadmodum statua de luto facta, colorata autem superficie, ut putetur aurea esse quae sit lutea, quicunque accipiet ex ea particulam qualemcunque, et exaperiens ostenderit lutum, liberabit eos qui veritatem quaerunt a falsa opinione : eodem modo et nos non modicam partem, sed ea, quae sunt maxima continentia regulae ipsorum, resolventes capitula, omnibus quotquot non seduci scientes volunt, quod est nequam, et dolosum, et seductorium, et perniciosum,

8. And concerning the fact that their rule is weak and unstable, and moreover vain, what has been said suffices. For there is no need, as the saying goes, for one who wishes to learn that the water of the sea is salt to drink up the whole sea. Rather, just as when a statue is made of clay, but has its surface coloured so that what is of clay is thought to be of gold, whosoever takes from it any small particle whatsoever, and opening it up shows the clay, will free those who seek the truth from a false opinion; in the same way we also, by dissolving not a small part, but the heads that are the chief sum of their rule, have shown to all who do not knowingly wish to be deceived what is wicked, and deceitful, and seductive, and

Editors' notes and page, col. 775

Footnotes

[20] ‹reference note; call not visible› · call not visible Cap. XXXIV.

Chapter XXXIV.

[21] ‹reference note; call not visible› · call in col 775 (inferred; the quotation stands at the head of col 775) I Cor. I, 26, 27.

1 Corinthians 1:26–27.

[22] ‹anchor: a falsa opinione› · call in col 775 Cap. XXV. [so printed; the sequence of these reference notes would lead one to expect XXXV]

Chapter XXV. [as printed; probably for XXXV]

[23] ‹anchor: CAPUT XX› · call in col 776 Cap. XXXVI.

Chapter XXXVI.

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(36) ‹anchor: not visible› · call in col 775 (inferred; call not visible)

Si tamen incipiet salvari. Graece, ut optime notat Billius, εἴγε μέλλοι σώζεσθαι; ubi verbum μέλλειν, futurum esse, perperam reddit interpres (quod et alibi solet, ut jam non semel observavimus) incipere. Vertendum igitur erat: si tamen futurum sit, ut salutem consequatur. Nam carnis salutem et resurrectionem negabant haeretici, ut patet ex lib. I, c. 6, n. 1, et evidentius ex Praefat. libri IV et lib. V, cap. 2.

If indeed it will begin to be saved. In Greek, as Billius very well notes, εἴγε μέλλοι σώζεσθαι; where the translator wrongly renders the verb μέλλειν, "to be going to," by incipere (to begin), as he does elsewhere too, as we have observed more than once. So it should have been translated: "if indeed it is going to obtain salvation." For the heretics denied the salvation and resurrection of the flesh, as is clear from Book I, ch. 6, n. 1, and more plainly from the preface to Book IV and Book V, ch. 2.

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Ab immortalitate. Alii, ab immortali. Alludit autem Irenaeus ad Apostoli verba II Corinth. V, 4, ut absorbeatur quod mortale est, a vita.

Ab immortalitate (by immortality). Others: ab immortali (by the immortal). Irenaeus alludes to the Apostle's words, 2 Corinthians 5:4: "that what is mortal may be swallowed up by life."

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(38) ‹anchor: not visible› · call in col 775 (inferred; call not visible)

Spiritali autem in totum. In totum deest in Voss.

But to the spiritual wholly. In totum (wholly) is missing in the Vossian.

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Dicant eas animas, etc. Graeca hujus phrasis exstant lib. I, cap. 7, n. 3.

Let them say those souls, etc. The Greek of this phrase survives in Book I, ch. 7, n. 3.

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Videte enim, etc. Haec Apostoli paulo aliter referuntur in exemplaribus tum Graecis, tum Latinis: Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς, etc. Videte enim vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles, etc.

For see, etc. These words of the Apostle are given a little differently in the copies, both Greek and Latin: "For see your calling, brethren, that not many are wise according to the flesh, not many mighty, not many noble," etc. [Greek and Latin as printed; same sense.]

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(41) ‹anchor: et exaperiens› · call in col 775

Exaperiens. Ita Feuard. in marg. Clarom. et Voss. Alii vitiose exhauriens.

Exaperiens (laying open). So Feuardent in the margin, the Clermont and the Vossian. Others, faultily, exhauriens (draining).

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(42) ‹anchor: maxima continentia› · call in col 775

Maxima continentia. Non dubitare se ait Billius, quin pro maxima substituendum sit maxime. Nam, inquit, quod in Graeco erat, συνεκτικώτατα, id verborum tenacissimus interpres reddidit, maxime continentia; ego, praecipua ac maximi ponderis. Sic enim clarior est sensus. Sed acutiorum judicio haec discutienda relinquo. Sic ille, loco jam multoties cit. Sed quid si continentia substantive accipiatur, pro complexu, complexione, summa, vel capite, Graece τὸ συνέχον, vel ἡ συνοχή? Nam in Gloss. vet. συνοχή vertitur continentia. Sic ordo verborum esset: ea resolventes capitula, quae sunt maxima continentia regulae ipsorum; sensus vero: quae sunt praecipuum regulae ipsorum caput, quod caetera alia complectitur.

Maxima continentia. Billius says he does not doubt that maxime must be substituted for maxima. For, he says, what was in the Greek, συνεκτικώτατα (most holding-together), the translator, most tenacious of words, rendered maxime continentia (most containing); I would render "chief and of the greatest weight." For so the sense is clearer. But I leave this to be discussed by the judgement of sharper minds. So he, in the passage already cited many times. But what if continentia is taken as a noun, for "embrace, comprehension, sum, or head," Greek τὸ συνέχον or ἡ συνοχή? For in the old glossary συνοχή is rendered continentia. So the order of the words would be: "undoing those heads which are the greatest sum of their rule"; and the sense: "which are the chief head of their rule, which embraces all the rest."

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Page

running head: 775 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A men incipiet salvari; B tes; et ante; C universum ebibere mare; D (36) Si tamen
old-edition numerals: 144 after mendici
other: Latin only, no Greek printed; word split at column breaks: -men, perni-
other: the word perniciosum, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 776

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de schola eorum, qui sunt a Valentino, et a reliquis haereticorum, quotquot Demiurgum, id est, fabricatorem et factorem hujus universitatis, solum exsistentem Deum male tractant, ostendimus, dissolubilem eorum viam manifestantes.

pernicious from the school of the followers of Valentinus, and from the rest of the heretics, as many as speak ill of the Demiurge, that is, the Framer and Maker of this universe, who alone is God, making manifest how easily their way is dissolved.

9. Quis enim sensum habens, et veritatis vel modicum attingens, sustinebit dicentes, super Demiurgum Deum esse alterum Patrem; et alterum quidem esse Monogenem, alterum autem Verbum Dei, quem et in deminoratione emissum dicunt; alterum autem Christum, quem et posteriorem reliquis Aeonibus cum Spiritu sancto factum esse dicunt : et alterum Salvatorem, quem ne a Patre quidem universorum, sed ab his, qui in deminoratione facti sunt, Aeonibus collatum et congestum dicunt, et necessarie propter deminorationem emissum? ut nisi in ignorantia et deminoratione fuissent Aeones, secundum eos nec Christus emissus fuisset, nec Spiritus sanctus, nec Horos, nec Soter, nec Angeli, nec Mater ipsorum, nec semen ejus, nec reliqua mundi fabricatio; sed fuissent omnia deserta ac destituta tot bonis. Non solum itaque in fabricatorem tantum irreligiosi sunt, labis eum dicentes fructum; sed et in Christum, et in Spiritum sanctum, propter labem dicentes eos emissos; et Salvatorem autem similiter post labem. Quis enim sustinebit reliquum eorum vaniloquium, quod astute parabolis adaptare conantes, et se, et eos, qui sibi credunt, in maximam converterunt impietatem?

9. For who that has sense, and attains even in a small degree to the truth, will endure them when they say that above God the Demiurge there is another Father; and that Monogenes is one, and the Word of God another, whom they also say was emitted in defect; and that Christ is another, whom they say was made later than the rest of the Aeons together with the Holy Spirit; and that the Saviour is another, whom they say was not even from the Father of all, but was brought together and compounded by those Aeons who were made in defect, and was of necessity emitted on account of the defect—so that, had not the Aeons been in ignorance and defect, according to them neither Christ would have been emitted, nor the Holy Spirit, nor Horos, nor Soter, nor the Angels, nor their Mother, nor her seed, nor the rest of the framing of the world, but all things would have been desert and destitute of so many good things? Not only, therefore, are they impious to such a degree against the Framer, calling him the fruit of defilement, but also against Christ and against the Holy Spirit, saying that they were emitted on account of defilement, and the Saviour likewise after defilement. For who will endure the rest of their vain talk, which they craftily endeavour to adapt to the parables, and have thereby turned both themselves and those who believe them into the greatest impiety?

CAPUT XX.

Chapter XX.

Demonstrat inanes esse probationes, quibus Aeonis duodecimi perturbationes et angustias assererabant, nec per Judae apostasiam et defectionem ipsas posse confirmari. Demum variis antithesibus ostendit, passionem Domini nostri nihil commune, aut affine habere cum ficta Aeonis passione.

He proves that the proofs by which they asserted the perturbations and distresses of the twelfth Aeon are vain, and that they cannot be confirmed by the apostasy and defection of Judas; finally, by various antitheses he shows that the passion of our Lord has nothing in common or akin with the fictitious passion of the Aeon.

1. Quoniam et parabolas, et actus Domini improprie et inconsequenter inferunt figmento suo, ita ostendimus. Illam enim, quam erga duodecimum Aeonem dicunt accidisse, passionem, conantur ostendere, quod Salvatoris passio a duodecimo

1. That they apply both the parables and the deeds of the Lord improperly and inconsequentially to their own figment, we prove as follows. For that passion which they say befell the twelfth Aeon they endeavour to prove by the fact that the passion of the Saviour was brought about by the twelfth

Editors' notes and page, col. 776

Footnotes

(43) ‹anchor: similiter› · call in col 776

Similiter. Alii, finaliter.

Similiter (likewise). Others: finaliter (finally).

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 776
marginal letters: A ciosum, de schola; B necessarie propter deminorationem; C tem?; D vestram, fratres, quia
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Demonstrat inanes esse probationes,; word split at column break: -ciosum

PG 7:777

apostolorum facta sit, et in duodecimo mense. Uno enim anno volunt eum post baptismum praedicasse. Sed in illa quae fluxum sanguinis patiebatur, manifeste dicunt ostensum; duodecim enim annis passa est mulier, et tangens fimbriam Salvatoris, consecuta est sanitatem ab illa virtute, quae egressa est a Salvatore, quam praeesse dicunt. Illa enim, quae passa est, virtus extensa, et in immensum effluens, ita ut periclitaretur per omnem substantiam dissolvi, cum tetigisset primam quaternationem, quae per fimbriam significatur, stetit et a passione cessavit.

of the apostles, and in the twelfth month. For they will have it that He preached for one year after His baptism. And in the woman who suffered from an issue of blood they say that this was manifestly shown; for the woman suffered for twelve years, and upon touching the hem of the Saviour's garment she obtained healing from that power which went forth from the Saviour, which they say existed beforehand. For that power which suffered, stretching itself out and flowing forth immeasurably, so as to be in peril of being dissolved throughout its whole substance, when it touched the first Tetrad, which is signified by the hem, stood still and ceased from its passion.

2. Hoc ergo, quod dicunt, duodecimi Aeonis passionem per Judam demonstrari; quomodo potest in similitudinem comparari Judas, qui ejectus est de numero duodecimo, nec restitutus est in locum suum? Aeon enim cujus typum Judam dicunt esse, separatâ ejus enthymesi, restituta est, sive revocata; Judas autem abdicatus est, et ejectus, et in locum ejus Matthias ordinatus est, secundum quod scriptum est : Et episcopatum ejus accipiat alius. Debuerunt itaque dicere, duodecimum Aeonem ejectum esse de Pleromate, et in locum ejus alium prolatum sive emissum; si tamen in Juda ostenditur. Adhuc autem ipse quidem Aeon quod sit passus dicunt; Judas autem quod sit proditor. Patiens autem Christus venit ad passionem, et non Judas; et ipsi confitentur. Quomodo igitur Judas traditor ejus, qui pro nostra salute pati habuit, typus et imago esse poterat passi Aeonis?

2. As to this, therefore, which they say—that the passion of the twelfth Aeon is demonstrated through Judas—how can Judas be compared by way of likeness, seeing that he was cast out from the number of the twelve, and was never restored to his place? For the Aeon of whom they say Judas is the type, after her enthymesis had been separated from her, was restored or recalled; whereas Judas was cast off and expelled, and Matthias was ordained in his place, according as it is written: And his bishopric let another take (Acts 1:20; Ps. 108:8). They ought, therefore, to have said that the twelfth Aeon was cast out of the Pleroma, and another produced or emitted in her place, if indeed she is prefigured in Judas. Furthermore, they say that the Aeon herself suffered, whereas Judas was the betrayer. Even they themselves confess that it was the suffering Christ who came to the passion, and not Judas. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of the suffering Aeon?

3. Sed neque Christi passio similis est passioni Aeonis, neque in similibus facta. Aeon enim passus est passionem dissolutionis, et perditionis, ita ut periclitaretur ipse, qui patiebatur, et corrumpi : Dominus autem noster Christus passus est passionem validam, et quae non cederet; non solum ipse non periclitatus corrumpi, sed et corruptum hominem firmavit robore suo, et in incorruptionem revocavit. Et Aeon quidem passus est passionem ipse requirens Patrem, et non praevalens invenire : Dominus autem passus est, ut eos qui erraverunt a

3. Neither, again, is the passion of Christ like the passion of the Aeon, nor did it take place in like circumstances. For the Aeon suffered a passion of dissolution and perdition, so that she herself who suffered was in peril even of being destroyed; whereas our Lord Christ suffered a strong passion, and one that did not yield—not only being Himself in no peril of being destroyed, but also establishing corrupted man by His own strength, and recalling him to incorruption. And the Aeon, indeed, suffered passion while herself seeking the Father and not being able to find Him; whereas the Lord suffered in order that those who had wandered away from

Editors' notes and page, col. 777

Footnotes

[24] ‹reference note; call not visible› · call not visible Act. I, 20, ex Psal. CVIII, 8.

Acts 1:20, from Psalm 108(109):8.

[25] ‹reference note; call not visible› · call not visible Psal. LXVII, 19; Ephes. IV, 8.

Psalm 67(68):19; Ephesians 4:8.

[26] ‹reference note; call not visible› · call not visible Cap. XXXVII.

Chapter XXXVII.

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(44) ‹anchor: Uno enim anno› · call in col 777

Uno enim anno, etc. Graeca hujus periodi et seqq. habes supra lib. I, cap. 3, n. 3.

Uno enim anno (for in one year), etc. The Greek of this sentence and those following you have above, Book I, ch. 3, n. 3.

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(45) ‹anchor: fluxum› · call in col 777

Fluxum. Editt. Profluvium.

Fluxum (flow). The editions: Profluvium (flux).

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(46) ‹anchor: not visible› · call in col 777 (inferred; call not visible)

Per omnem. Sic ex mss. Clarom. et Voss. reposui. In editt. Eras. et Gall. male, et omnem. Feuardentius vero in pro et substituit, sed Billii solius, ut videtur, monitu, nullius vero mss. cod. auctoritate. Quare tutius esse duxi pro in scribere per, cum praesertim idem sit sensus.

Per omnem (through every). So I have restored from the Clermont and Vossian manuscripts. In the editions of Erasmus and Gallasius, wrongly, et omnem. Feuardent substituted in for et, but, it seems, on Billius's advice alone, and on the authority of no manuscript codex. So I thought it safer to write per for in, especially since the sense is the same.

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(47) ‹anchor: not visible› · call in col 777 (inferred; call not visible)

Judas. Alii, Judae.

Judas. Others: Judae (of Judas).

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Substituit. Sic omnes cum editt. tum mss.; sed in margine editt. Eras., Gall. et Feuard, legitur sustinuit.

Substituit (he put in place). So all, both editions and manuscripts; but in the margin of the editions of Erasmus, Gallasius and Feuardent, sustinuit (he sustained) is read.

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Page

running head: 777 CONTRA HAERESES
marginal letters: A apostolorum facta sit,; B de numero duodecimo,; C 3. Sed neque Christi; D posui. In editt.
old-edition numerals: 145 after pro
other: Latin only, no Greek printed
other: separatâ printed with an accent on the final a (para 2); the accent's form (circumflex or acute) is hard to read on this scan (Q1b)
page foot: signature line PATROL. GR. VII. under the left foot notes; page number 25 under the right (printer's matter, not set)

PG 7:778

Patre, ad agnitionem, et juxta eum adduceret. Et illi quidem inquisitio magnitudinis Patris fiebat passio perditionis; nobis autem Dominus passus, agnitionem Patris conferens, salutem donavit. Et illius quidem passio fructificavit fructum femineum, sicut dicunt, invalidum, et infirmum, et informem, et inefficacem; istius autem passio fructificavit fortitudinem et virtutem. Ascendens enim in altitudinem Dominus per passionem, captivam duxit captivitatem, dedit dona hominibus, et contulit credentibus in se super serpentes et scorpiones calcare, et super omnem virtutem inimici, id est principis apostasiae. Et Dominus quidem per passionem mortem destruxit; et solvit errorem, corruptionemque exterminavit, et ignorantiam destruxit; vitam autem manifestavit, et ostendit veritatem, et incorruptionem donavit. Illorum autem Aeon cum fuisset perpessus, ignorantiam substituit, substantiam informem peperit, ex qua omnia materialia opera prolata sunt, secundum eos, mors, corruptio, error, et his similia.

the Father He might bring to knowledge and near to Him. And for her, indeed, the search into the greatness of the Father became a passion of perdition; whereas for us the Lord, having suffered and conferring the knowledge of the Father, bestowed salvation. And her passion bore as fruit a female offspring, as they say, weak, and feeble, and formless, and inefficacious; whereas His passion bore as fruit fortitude and power. For the Lord, ascending on high through His passion, led captivity captive, gave gifts to men (Ps. 67:19; Eph. 4:8), and granted to those who believe in Him to tread upon serpents and scorpions, and over all the power of the enemy (Luke 10:19), that is, of the prince of apostasy. And the Lord through His passion destroyed death, and undid error, and abolished corruption, and destroyed ignorance, while He manifested life, and showed the truth, and bestowed incorruption. Their Aeon, on the other hand, after she had suffered, established ignorance, and brought forth a formless substance, out of which all material works were produced—according to them, death, corruption, error, and the like.

4. Non ergo Judas, duodecimus discipulus, typus erat passi Aeonis; sed neque Domini nostri passio; per omnia enim dissimile et inconveniens invicem sibi ostensum est, non solum in his quae praediximus, sed et secundum ipsum numerum. Proditor enim Judas, quod sit duodecimus, apud omnes consonat, duodecim denominatis apostolis in Evangelio; hic autem Aeon non duodecimus, sed tricesimus est : non enim duodecim tantum Aenones voluntate Patris prolati sunt, secundum haec, neque duodecimus ordine emissus est; in tricesimo loco annumerantes eum emissum. Quomodo ergo duodecimus ordine Judas, ejus qui in tricesimo ordine est Aeon, potest esse typus et imago?

4. Judas, therefore, the twelfth disciple, was not the type of the suffering Aeon, nor again was the passion of our Lord; for in every way they have been shown to be mutually unlike and incongruous with each other, not only in the points we have mentioned before, but also as regards the number itself. For that Judas the betrayer is the twelfth is agreed among all, twelve apostles being named in the Gospel; whereas this Aeon is not the twelfth, but the thirtieth; for according to these views not twelve Aeons only were produced by the will of the Father, nor was she emitted twelfth in order, since they reckon her as emitted in the thirtieth place. How, then, can Judas, who is twelfth in order, be the type and image of the Aeon who is in the thirtieth rank?

5. Si autem Judam pereuntem, imaginem enthymeseos ejus esse dicunt, nec sic imago similis erit ejus, quae secundum eum est veritatis. Enthymesis enim separata ab Aeone, ipsa postea formata a Christo, dehinc prudens facta a Salvatore, et omnia quae sunt extra Pleroma operata

5. And if they say that Judas perishing is the image of her enthymesis, not even so will the image be like the truth that corresponds to him. For the enthymesis, after being separated from the Aeon, was itself afterwards formed by Christ, and then made prudent by the Saviour, and having wrought all the things that are outside the Pleroma

Editors' notes and page, col. 778

Footnotes

(49) ‹anchor: in Evangelio› · call in col 778

Quod sit duodecimus, apud omnes consonat, duodecim denominatis apostolis in Evangelio. Haec lectio, quae est codd. Voss. et Clarom. caeteris et amplior et melior videtur. Initio enim periodi praecedentis scripsit Irenaeus: Non ergo Judas duodecimus discipulus typus erat passi Aeonis. Tum resumit: Proditor enim Judas, quod sit duodecimus, scilicet discipulus, vel apostolus, apud omnes consonat. Rationem statim subnectit: duodecim denominatis apostolis in Evangelio; cum duodecim denominentur apostoli in Evangelio. Caeteri omnes codd. inter se dissentiunt. In Feuard. edit. Quod sit duodecimus denominatus apostolus in Evangelio, apud omnes consonat. Consentiunt quoad primam partem Eras. et Gallas. sed in his, ut et in Arund. et Merc. 2 deest apud omnes consonat. Grabius ex cod. Arund. pro denominatus scripsit de nominatis; de caetero consentit cum Feuard. In Merc. 2, una voce, denominatis. Vox autem duodecim in iis omnibus omissa, haud dubito quin incuria scribarum, ob affinitatem cum duodecimus.

That he is the twelfth is agreed by all, twelve apostles being named in the Gospel. This reading, which is that of the Vossian and Clermont codices, seems both fuller and better than the others. For at the beginning of the preceding sentence Irenaeus wrote: "So Judas, the twelfth disciple, was not a type of the Aeon who suffered." Then he resumes: "For that the traitor Judas is the twelfth," namely disciple or apostle, "is agreed by all." He at once adds the reason: "twelve apostles being named in the Gospel"; since twelve apostles are named in the Gospel. All the other codices disagree among themselves. In Feuardent's edition: Quod sit duodecimus denominatus apostolus in Evangelio, apud omnes consonat (that he is the twelfth named apostle in the Gospel is agreed by all). Erasmus and Gallasius agree as to the first part, but in them, as also in the Arundel and the second Mercerus, apud omnes consonat is missing. Grabe, from the Arundel codex, wrote de nominatis for denominatus; otherwise he agrees with Feuardent. In the second Mercerus, as one word, denominatis. As for the word duodecim (twelve), omitted in all of them, I do not doubt it was through the scribes' carelessness, because of its likeness to duodecimus.

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(50) ‹anchor: loco annumerantes› · call in col 778

Annumerantes. Pro, cum annumerent.

Annumerantes (counting). For cum annumerent (since they count).

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(51) ‹anchor: postea formata› · call in col 778

Postea formata. Postea pro propterea recte posuit Grab. ex margine editt. Eras., Gallas. ac Feuard., et ex mss. Arund. atque Voss. quibus consentit Clarom. Sed qua auctoritate addiderit est post formata, non dicit. Quamobrem expunxi, sensum enim turbat.

Postea formata (afterwards formed). Grabe rightly put postea for propterea (therefore) from the margin of the editions of Erasmus, Gallasius and Feuardent, and from the Arundel and Vossian manuscripts, with which the Clermont agrees. But on what authority he added est after formata he does not say. So I have struck it out, for it disturbs the sense.

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(52) ‹anchor: a Christo› · call in col 778

Formata a Christo. Qui substantiae formam ei indidit. Vide lib. I, c. 4, n. 1.

Formed by Christ. Who gave her the form of substance. See Book I, ch. 4, n. 1.

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(53) ‹anchor: a Salvatore› · call in col 778

Prudens facta a Salvatore. A quo agnitionis formam recepit. Ibid. n. 5.

Made wise by the Saviour. From whom she received the form of knowledge. Ibid., n. 5.

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Page

running head: RA HAERESES LIB. II. 778
marginal letters: A Patre, ad agnitionem,; B truxit; vitam autem; C voluntate Patris prolati; D Eras. et Gallas.
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: ope-
other: the word operata was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 779

PG 7:779

secundum imaginem eorum qui sunt in Pleromate, in novissimo in Pleroma recepta dicitur ab his, et secundum conjugationes unita Salvatori ei, qui ex omnibus factus est. Judas autem semel ejectus nunquam revertitur in discipulorum numerum: alioquin nunquam alius in locum ejus annumeraretur. Et Dominus autem dixit de eo : Vae homini per quem Filius hominis tradetur. Et, Melius erat ei si natus non fuisset, et filius perditionis dictus est ab eo. Si autem non separatae ab Aeone Enthymeseos dicunt Judam esse typum, sed perplexae ei passionis; nec sic numerus duodecim numero trium possunt esse typus. Hic enim Judas ejectus est, et Matthias pro eo ordinatus : illic autem Aeon periclitatus dissolvi, et perisse dicitur, et Enthymesis, et passio; separatim enim Enthymesin quoque a passione secernunt : et faciunt Aeonem quidem restitui, enthymesin autem formari, passionem vero ab his separatam, esse materiam. Tribus itaque exsistentibus his, Aeone, et enthymesi, et passione, Judas et Matthias duo exsistentes, non possunt typus esse.

after the image of the things that are in the Pleroma, is said by them to be received at the last into the Pleroma, and united by way of syzygy to that Saviour who was made from all. Judas, however, once cast out, never returns into the number of the disciples; otherwise another would never be reckoned in his place. Moreover, the Lord also said concerning him: Woe to that man by whom the Son of man shall be betrayed (Matt. 26:24); and: It were better for him if he had not been born (Mark 14:21); and he was called by Him the son of perdition (John 17:12). And if they say that Judas is the type, not of the Enthymesis separated from the Aeon, but of the passion interwoven with it, not even so can the number twelve be a type for the number three. For here Judas was cast out, and Matthias was ordained in his stead; whereas there the Aeon is said to have been in peril of being dissolved and perishing, and the Enthymesis, and the passion; for they also sever the Enthymesis separately from the passion, and make the Aeon indeed to be restored, and the enthymesis to be formed, while the passion, separated from these, is matter. Since, therefore, there are these three—the Aeon, the enthymesis, and the passion—Judas and Matthias, being two, cannot be the type.

CAPUT XXI.

Chapter XXI.

Duodecim Apostolos Aeonum typum non esse.

That the twelve Apostles are not a type of the Aeons.

1. Si autem duodecim apostolos dicunt typum esse illius solius duodecim Aeonum prolationis, quam Homo cum Ecclesia protulit; et reliquorum decem Aeonum, qui, ut dicunt, a Verbo et Vita prolati sunt, dent typum alios decem apostolos. Irrationabile est enim juniores quidem Aeones, et propter hoc minores, ostendi a Salvatore per electionem apostolorum; seniores autem horum, et ob hoc meliores, non jam praeostendi : cum possit Salvator (si tamen apostolos ideo elegit, ut per eos ostendat Aeonas, qui sunt in Pleromate) et alios decem apostolos eligere, et ante hos quoque alios octo, ut illam principalem et primam ostendat ogdoadem, per apostolorum numerum typum factum;

1. And if they say that the twelve apostles are a type only of that production of twelve Aeons which Man together with Church produced, then let them produce ten other apostles as a type of the remaining ten Aeons, who, as they say, were produced by the Word and Life. For it is irrational that the younger Aeons, and for that reason inferior, should be shown forth by the Saviour through the election of the apostles, while their elders, and on that account superior, are not prefigured—when the Saviour (if indeed He chose the apostles in order through them to show forth the Aeons who are in the Pleroma) could have chosen ten other apostles as well, and before these also eight others, so as to show forth that original and first Ogdoad by a type made through the number of the apostles;

Editors' notes and page, col. 779

Footnotes

[27] ‹reference note; call not visible› · call not visible Matth. XXVI, 24.

Matthew 26:24.

[28] ‹reference note; call not visible› · call not visible Marc. XIV, 21.

Mark 14:21.

[29] ‹reference note; call not visible› · call not visible Joan. XVII, 12.

John 17:12.

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(54) ‹anchor: not visible› · call in col 779 (inferred; call not visible)

Duodecim. Alii, duodecimus.

Duodecim (twelve). Others: duodecimus (twelfth).

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(55) ‹anchor: not visible› · call in col 779 (inferred; call not visible)

Possit ostendere neque secunda decade. In Clarom., Arund. et Merc. 2, pro secunda legitur secundae. Sed id loci hujus corruptioni, mss. codicum ope hactenus insanabili, remedium non affert. Crediderim tamen levi mutatione facta sat commode restitui posse, sic nimirum legendo: possit ostendere quoque secundam decadem. Tunc planus esset sensus: cum possit Salvator... et alios decem apostolos eligere... ut possit ostendere quoque secundam decadem. Proclive fuit festinantibus ac negligentibus scribis, pro quoque, scribere neque; (jam exempla vidimus) et accusativos, omissa abbreviationis nota, commutare in ablativos.

Possit ostendere neque secunda decade. In the Clermont, the Arundel and the second Mercerus, secundae is read for secunda. But that brings no remedy to the corruption of this passage, so far incurable with the help of the manuscript codices. Yet I would believe it can be restored conveniently enough by a slight change, namely by reading: possit ostendere quoque secundam decadem (so that he could show the second decad too). Then the sense would be plain: "since the Saviour could... choose ten other apostles too... so that he could show the second decad too." It was easy for hurried and careless scribes to write neque for quoque (we have already seen examples) and, omitting the abbreviation mark, to change accusatives into ablatives.

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(56) ‹anchor: not visible› · call in col 779 (inferred; call not visible)

Tricenario. Sic ubique Clarom. et Voss. tricenarius, tricenario, tricesimus, etc., habent, melius quam alii trigenarius, trigenario, trigesimus.

Tricenario (thirty). So everywhere the Clermont and Vossian have tricenarius, tricenario, tricesimus, etc., better than the others' trigenarius, trigenario, trigesimus.

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(57) ‹anchor: not visible› · call in col 779 (inferred; call not visible)

Minores. In Eras., Gall. et Feuard. juniores; minus recte, nam mox sequitur, meliores autem.

Minores (lesser). In Erasmus, Gallasius and Feuardent juniores (younger); less correctly, for there follows shortly meliores autem (but better).

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(58) ‹anchor: not visible› · call in col 779 (inferred; call not visible)

Si propter. Si deest in omnibus mss. necessario tamen retinendum.

Si propter (if because of). Si is missing in all the manuscripts; yet it must necessarily be kept.

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(59) ‹anchor: not visible› · call in col 779 (inferred; call not visible)

Non jam. Pro non ergo.

Non jam (no longer). For non ergo (not, then).

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Page

running head: 779 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A rata secundum imaginem; B mesis, et passio;; C ctionem apostolorum; seniores; D mode restitui posse,
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Duodecim Apostolos Aeonum typum non esse.; word split at column break: -rata

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possit ostendere neque secunda decade : post enim duodecim apostolos, LXX alios Dominus noster ante se misisse invenitur; septuaginta autem nec octonario numero, neque denario, nec tricenario typus esse possunt. Quae igitur causa est, minores quidem, sicut praedixi, Aeones per apostolos ostendi : meliores autem, ex quibus et hi facti sunt, non jam praefigurari? Et duodecim autem apostoli, si propter hoc electi sunt, ut per eos numerus duodecim Aeonum significetur; et septuaginta in typum Aeonum septuaginta electi esse debuerunt : non jam triginta numero Aeonas, sed octoginta et duos factos dicant. Qui enim secundum typum eorum, qui in Pleromate sunt, Aeonum electionem facit apostolorum, nunquam aliorum quidem faceret, aliorum vero non faceret; sed per omnes apostolos tentasset servare imaginem, et ostendere typum eorum qui sunt in Pleromate Aeonum.

nor can He show forth the second Decad by what follows: for after the twelve apostles, our Lord is found to have sent seventy others before His face (Luke 10:1); and seventy cannot be a type either of the number eight, or of ten, or of thirty. What, then, is the reason that the inferior Aeons, as I said before, are shown forth through the apostles, whereas the superior ones, from whom these also were made, are not prefigured? Moreover, if the twelve apostles were chosen for this purpose, that through them the number of the twelve Aeons might be signified, the seventy also ought to have been chosen as a type of seventy Aeons; let them then no longer say that the Aeons were made thirty in number, but eighty-two. For He who makes the election of the apostles after the type of the Aeons that are in the Pleroma would never make it of some indeed and not of others, but would have endeavoured through all the apostles to preserve the image and show forth the type of the Aeons that are in the Pleroma.

2. Sed neque de Paulo quidem tacendum est, sed exigendum ab his, in cujus Aeonis typum Apostolus nobis traditus est : nisi forte in Salvatoris compositi eorum, qui et ex omnium collatione subsistit, quem et omnia nuncupant, eo quod sit ex omnibus : de quo et Hesiodus poeta splendide significavit Pandoram, id est, omnium munus, nominans eum, ob hoc quod ex omnibus optimum munus in eo sit collocatum. In quibus ratio haec est : Hermes (sicut Graeco sermone exprimitur) Αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος Ἐς αὐτοὺς κάτθετο, ut hoc ipsum Latino sermone dicamus : Fraudulentiae, sive seductionis verba, et subinvolantes mores indidit eorum sensibus, ad seducendum stultos hominum, ut credant figmentis eorum. Mater enim, hoc est Leto, occulte commovit eos (unde et Leto nuncupata est secundum Graeci sermonis significantiam, eo quod occulte homines commoveret) nesciente Demiurgo,

2. Nor, indeed, must we be silent concerning Paul, but we must demand of them after the type of which Aeon that Apostle has been handed down to us—unless perchance after that of their composite Saviour, who subsists from the contribution of all, whom they also call All, because he is from all: concerning whom the poet Hesiod also splendidly signified him, naming him Pandora, that is, the gift of all, because the best gift from all was placed in him. In these matters the account stands thus: Hermes (as it is expressed in the Greek tongue) put into them wheedling words and a thievish character—or, to say this very thing in the Latin tongue: Words of deceit or seduction, and stealthy manners he put into their minds, for seducing the foolish among men, that they might believe their figments. For their Mother, that is, Leto, secretly stirred them up (whence also she was named Leto according to the signification of the Greek tongue, because she secretly stirred up men) without the Demiurge's knowledge,

Editors' notes and page, col. 780

Footnotes

(60) ‹anchor: sit collocatum› · call in col 780

Collocatum. Clarom., Eras., Gall. et Feuard. collatum, vel conlatum.

Collocatum (placed). The Clermont, Erasmus, Gallasius and Feuardent: collatum, or conlatum (conferred).

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(61) ‹anchor: Hermes› · call in col 780

Hermes. Graecum Mercurii nomen.

Hermes. The Greek name of Mercury.

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(62) ‹anchor: sermone exprimitur› · call in col 780

Sicut Graeco sermone exprimitur. Haec verba, ut et sequentia: ut hoc ipsum Latino sermone dicamus; Latini interpretis esse, non Irenaei qui Graece scripsit, nobis etiam non monentibus facile deprehendet lector.

As it is expressed in the Greek tongue. The reader will easily perceive, even without our telling him, that these words, like the following ones, "to say this very thing in the Latin tongue," belong to the Latin translator, not to Irenaeus, who wrote in Greek.

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(63) ‹anchor: Αἱμυλίους τε λόγους› · call in col 780

Αἱμυλίους τε λόγους, etc. Hesiodi verba sunt in Op. et Di. ubi postquam descripsit poeta quid quisque caeterorum deorum dearumque in Pandoram contulerit, Mercurii donum referens subdit vers. 77: Ἐν δ' ἄρα οἱ στήθεσσι διάκτορος Ἀργειφόντης Ψεύδεά θ' αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος Τεῦξε. At in pectore nuntius Argicida (Mercurii epitheton) Mendacia, blandosque sermones, et dolosos mores Fecit. Quae vanis haereticorum sermonibus ad seducendos stultos hominum excogitatis applicat Irenaeus.

Wheedling words, etc. These are Hesiod's words in the Works and Days, where, after the poet has described what each of the other gods and goddesses conferred on Pandora, he adds, relating Mercury's gift, at line 77: "And in her breast the guide, the Slayer of Argus, wrought lies and wheedling words and a thievish character." [Migne's Latin rendering follows, with the note that Argicida is an epithet of Mercury.] Irenaeus applies these to the empty discourses of the heretics, devised "to seduce the foolish among men."

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(64) ‹anchor: hoc ipsum› · call in col 780

Hoc ipsum. Sic recte solus Clarom. Caetera omnia exemplaria minus bene, hoc ipso.

Hoc ipsum (this very thing). So, rightly, the Clermont alone. All the other copies, less well, hoc ipso.

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(65) ‹anchor: hoc est Leto› · call in col 780

Leto. A verbo λήθω, lateo, derivare videtur Irenaeus, derivant et alii, inter quos Eustathius et Natalis Comes. Sed cum a λήθω derivata scribantur a Graecis per θ, a Latinis per th, scribi deberet Letho, non Leto.

Leto. Irenaeus seems to derive it from the verb λήθω, "I lie hidden," and others derive it so too, among them Eustathius and Natalis Comes. But since words derived from λήθω are written by the Greeks with θ and by the Latins with th, it ought to be written Letho, not Leto.

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(66) ‹anchor: occulte› · call in col 780

Occulte. Graece λεληθότως, qua voce eo sensu utitur auctor sup. lib. I, c. 5, n. 6.

Occulte (secretly). In Greek λεληθότως, a word the author uses in this sense above, Book I, ch. 5, n. 6.

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 780
marginal letters: A possit ostendere neque; B rum quidem faceret,; C ἦθος Ἐς αὐτοὺς; D quisque caeterorum deorum
old-edition numerals: 146 before possit
other: Latin only (with embedded Greek quotation from Hesiod), no Greek column printed

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enuntiare profunda et inenarrabilia mysteria prurientibus aures. Et non solum per Hesiodum hoc operata est Mater eorum mysterium dici, sed et Pindari Lyrici sapienter valde, ut caelet Demiurgo in Pelope, cujus caro in partes a patre divisa est, et ab omnibus diis collecta, et allata, et compacta, Pandoram hoc modo significavit : ex qua et isti compuncti eadem secundum eos dicentes, ejusdem generis et spiritus sunt cum illis.

to declare profound and unutterable mysteries to itching ears (2 Tim. 4:3). And not only through Hesiod did their Mother contrive that this mystery should be spoken, but also very wisely through the lyric poet Pindar, in order to conceal it from the Demiurge, in the story of Pelops, whose flesh was divided into pieces by his father, and collected, and brought together, and compacted by all the gods, she signified Pandora in this manner: and these men, being pricked by the same sting from her and saying the same things conformably to them, are of the same race and spirit with them.

CAPUT XXII.

Chapter XXII.

Triginta Aeonas per tricesimum annum, quo Christum baptizatum dicunt, non repraesentari : nec Christum duodecimo post baptismum mense passum esse, sed quadragenario majorem mortuum fuisse; quae peculiaris Irenaeo sententia est.

That the thirty Aeons are not represented by the thirtieth year, in which they say Christ was baptized; and that Christ did not suffer in the twelfth month after His baptism, but died when past forty years of age, which is an opinion peculiar to Irenaeus.

1. Quia autem et tricenarius numerus eorum omnis excidit, secundum eos aliquando quidem paucis, aliquando autem plurimis Aeonibus statim in Pleromate inventis, ostendimus. Non ergo triginta annorum exsistens venit ad baptismum, ut ostenderet tacitos Aeones eorum triginta : alioquin ipsum primum erunt discernentes et ejicientes de Pleromate omnium. Duodecimo autem mense dicunt eum passum, ut sit anno uno post baptismum praedicans, et ex propheta tentant hoc ipsum confirmare (scriptum est enim : Vocare annum Domini acceptum, et diem retributionis) vere caecutientes, qui profunda Bythi adinvenisse se dicunt, et non intelligentes ab Isaia dictum annum Domini acceptabilem, nec diem retributionis. Neque enim de die, quae duodecim horarum habet spatium, dictum est in propheta; nec de anno duodecim mensium habente mensuram. Quia enim prophetae in parabolis et allegoriis, et non secundum sonum ipsarum dictionum plurima dixerunt, et ipsi confitentur.

1. Moreover, we have shown that their whole number of thirty fails completely, since according to them at one time too few, at another time too many Aeons are straightway found in the Pleroma. It was not, therefore, in order to show forth their thirty silent Aeons that He came to His baptism when thirty years of age; otherwise they will be severing and casting out the Saviour Himself first of all from the Pleroma of all. Moreover, they say that He suffered in the twelfth month, so that He preached for one year after His baptism, and they endeavour to confirm this very point from the prophet (for it is written: To proclaim the acceptable year of the Lord, and the day of retribution (Isa. 61:2)), being truly blind, though they boast that they have discovered the depths of Bythus, and not understanding either what was called by Isaiah the acceptable year of the Lord, or the day of retribution. For neither is a day that has the space of twelve hours spoken of in the prophet, nor a year that has the measure of twelve months. For even they themselves confess that the prophets spoke very many things in parables and allegories, and not according to the literal sound of the words themselves.

2. Dies ergo retributionis dictus est, in qua retribuet Dominus unicuique secundum opera sua, hoc est judicium. Annus autem Domini acceptabilis, tempus hoc, in quo vocantur ab eo hi qui credunt ei, et acceptabiles fiunt Deo : hoc est, omne ab adventu

2. The day of retribution, therefore, was spoken of as that in which the Lord will render to every man according to his works (Rom. 2:6), that is, the judgement. And the acceptable year of the Lord is this time in which those who believe in Him are called by Him and become acceptable to God: that is, the whole time from His

Editors' notes and page, col. 781

Footnotes

[30] ‹reference note; call not visible› · call not visible Cap. XXXVIII.

Chapter XXXVIII.

[31] ‹anchor: diem retributionis› · call in col 781 Isa. LXI, 2.

Isaiah 61:2.

[32] ‹anchor: secundum opera sua› · call in col 781 Rom. II, 6.

Romans 2:6.

[33] ‹reference note; call not visible› · call not visible Isa. XXXIV, 8.

Isaiah 34:8.

[34] ‹reference note; call not visible› · call not visible Matth. V, 45.

Matthew 5:45.

[35] ‹reference note; call not visible› · call not visible Isa. V, 12.

Isaiah 5:12.

[36] ‹anchor: ut oves occisionis› · call in col 782 Rom. VIII, 36.

Romans 8:36.

[37] ‹anchor: 3. Est autem› · call in col 782 Cap. XXXIX.

Chapter XXXIX.

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(67) ‹anchor: not visible› · call in col 781 (inferred; call not visible)

Prurientibus aures. Alludit ad id Pauli II Timoth. IV, 3: Κνηθόμενοι τὴν ἀκοήν, quod vertit vulgatus interpres, prurientes auribus.

Itching in their ears. He alludes to Paul's words in 2 Timothy 4:3, κνηθόμενοι τὴν ἀκοήν, which the Vulgate translator renders prurientes auribus (itching in their ears).

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(68) ‹anchor: not visible› · call in col 781 (inferred; call not visible)

Sed et Pindari Lyrici. Genitivum Πινδάρου, quem praepositio διά requirebat, per accusativum reddere debuisset interpres, ut recte ante me observavit Grabius.

But also of Pindar the lyric poet. The translator ought to have rendered by an accusative the genitive Πινδάρου, which the preposition διά required, as Grabe rightly observed before me.

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(69) ‹anchor: not visible› · call in col 781 (inferred; call not visible)

Compuncti. Graece, ait Billius, κεκαυτηριασμένοι, id est, quasi cauterio inusti: Paulina vox I Timoth. IV, 2.

Compuncti (pricked). In Greek, says Billius, κεκαυτηριασμένοι, that is, as if branded with a cautery: a Pauline word, 1 Timothy 4:2.

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(70) ‹anchor: not visible› · call in col 781 (inferred; call not visible)

Omnis excidit. Alii perperam, excedit.

Omnis excidit (all fell away). Others wrongly: excedit (goes out).

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(71) ‹anchor: not visible› · call in col 781 (inferred; call not visible)

Tacitos Aeones eorum. Tacitos Aeones vocat Irenaeus, quia ex Sige seu Silentio nati.

Their silent Aeons. Irenaeus calls them silent Aeons because they were born of Sige, or Silence.

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(72) ‹anchor: not visible› · call in col 781 (inferred; call not visible)

Alioquin ipsum primum, etc. Id est, si triginta duntaxat Aeones sunt, tollendus ex eorum numero, et e Pleromate eliminandus Salvator.

Otherwise the very first, etc. That is, if there are only thirty Aeons, the Saviour must be removed from their number and banished from the Pleroma.

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(73) ‹anchor: ex propheta› · call in col 781

Propheta. In marg. Feuard. prophetia.

Propheta (the prophet). In Feuardent's margin, prophetia (prophecy).

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(74) ‹anchor: Vocare› · call in col 781

Vocare. Sic mss. omnes, cum Feuard. et Grab. editt. juxta Graecum LXX, καλέσαι. Sic etiam legit Cyprian. advers. Jud. lib. II, cap. 10. In Eras. et Gallas. vocate.

Vocare (to call). So all the manuscripts, with the editions of Feuardent and Grabe, following the Greek of the Seventy, καλέσαι. So too Cyprian reads, Against the Jews II, ch. 10. In Erasmus and Gallasius, vocate (call ye).

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(75) ‹anchor: annum Domini› · call in col 781

Dictum annum Domini. Ita Clarom., Voss. et Grab. Caeteri perperam, Domino; nam paulo ante scribitur in omnibus codd. annum Domini; et paulo post annus Domini acceptabilis.

The said year of the Lord. So the Clermont, the Vossian and Grabe. The rest wrongly Domino (to the Lord); for a little before, annum Domini is written in all the codices, and a little after, annus Domini acceptabilis.

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(76) ‹anchor: nec diem› · call in col 781

Nec diem. Legendum vult Billius et diem; quam lectionem improvide et contra omnium codd. fidem editioni suae Coloniensi inseruit Feuardentius. Sensus enim est: nec diem retributionis intelligentes.

Nec diem (nor the day). Billius would read et diem (and the day); a reading Feuardent inserted into his Cologne edition unadvisedly and against the witness of all the codices. For the sense is: "nor understanding the day of retribution."

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Page

running head: 781 CONTRA HAERESES L
marginal letters: A enuntiare profunda et; B omnis excidit (70),; C retributionis. Neque enim; D (67) Prurientibus aures.
old-edition numerals: 147 after quae
other: Latin only, no Greek printed; editors' matter: Triginta Aeonas per tricesimum annum,; word split at column break: ad-
other: the word adventu was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 782

PG 7:782

ejus tempus usque ad consummationem, in quo, ut fructus, eos qui salvantur acquirit. Sequitur enim, secundum dictionem prophetae, annum dies retributionis; et erit mentitus propheta, si anno tantummodo Dominus praedicavit, et de eo dicit. Ubi est enim dies retributionis? transivit enim annus, et nondum dies retributionis est; sed adhuc solem suum oriri facit super bonos et malos, et pluit super justos et injustos. Et persecutionem quidem patiuntur justi, et affliguntur, et occiduntur; in abundantia autem sunt peccatores, et cum cithara et psalterio bibunt, opera autem Domini non intendunt. Debent autem secundum dictionem copulari, et sequens esse anno dies retributionis. Dictum est enim, vocare annum Domini acceptum, et diem retributionis. Bene itaque intelligitur tempus hoc, in quo vocantur et salvantur a Domino, annus Domini acceptus : quem subsequitur dies retributionis, id est judicium. Et non solum autem annus tempus hoc dicitur; sed et dies nominatur, et a Propheta, et a Paulo; in quibus et Apostolus memor Scripturae, in Epistola, quae est ad Romanos, ait : Sicut scriptum est : Propter te morte efficimur tota die, aestimati sumus ut oves occisionis. Nunc autem tota die pro omni hoc tempore dictum est, in quo persecutionem patimur, et ut oves occidimur. Sicut ergo dies haec non illam, quae in XII horis substitit, significat, sed omne tempus, in quo patiuntur et interficiuntur propter Christum credentes ei : ita et illic annus, non qui est ex duodecim mensibus dicitur, sed omne fidei tempus, in quo audientes praedicationem credunt homines, et acceptabiles Domino fiunt, qui se ei copulant

advent even unto the consummation, in which He acquires as fruits those who are saved. For according to the wording of the prophet, the day of retribution follows the year (Isa. 34:8); and the prophet will have lied if the Lord preached for one year only and he speaks of that. For where is the day of retribution? For the year has passed, and the day of retribution is not yet; rather, He still makes His sun to rise upon the good and the evil, and sends rain upon the just and the unjust (Matt. 5:45). And the just indeed suffer persecution, and are afflicted, and are slain; while sinners are in abundance, and drink with harp and psaltery, but regard not the works of the Lord (Isa. 5:12). Yet according to the wording they ought to be joined together, and the day of retribution ought to follow the year. For it was said: to proclaim the acceptable year of the Lord, and the day of retribution. Rightly, therefore, is this time, in which men are called and saved by the Lord, understood as the acceptable year of the Lord; and after it follows the day of retribution, that is, the judgement. Nor is this time called a year only, but it is also named a day, both by the Prophet and by Paul; in regard to which the Apostle also, mindful of the Scripture, says in the Epistle to the Romans: As it is written: For Thy sake we are put to death all the day long, we are accounted as sheep for the slaughter (Rom. 8:36). Now here all the day long is said for all this time in which we suffer persecution and are slain as sheep. Even as, therefore, this day does not signify that which consists of twelve hours, but the whole time in which those who believe in Christ suffer and are put to death for His sake, so there also the year spoken of is not that which consists of twelve months, but the whole time of faith, in which men hear the preaching and believe, and those who unite themselves to Him become acceptable to the Lord.

3. Est autem valde admirari, quonam modo profunda Dei adinvenisse se dicentes, non scrutati sunt in Evangeliis, quoties secundum tempus Paschae Dominus post baptisma ascenderit in Hierusalem, secundum quod moris erat Judaeis ex omni regione, omni anno, tempore hoc convenire

3. Moreover, it is greatly to be wondered at how, while boasting that they have discovered the depths of God, they have not searched in the Gospels how many times after His baptism the Lord went up to Jerusalem at the season of the Passover, in accordance with what was customary for the Jews from every region, every year, to assemble at this season

Editors' notes and page, col. 782

Footnotes

(77) ‹anchor: not visible› · call in col 782 (inferred; call not visible)

Cum cithara. Cum addidit Feuard. consent. Clarom. et Voss. juxta versionem LXX quam hic citat Irenaeus, μετὰ κιθάρας. Nam in Vulgata paulo aliter legitur hic Isaiae locus.

Cum cithara (with the lyre). Feuardent added cum, with the agreement of the Clermont and Vossian, following the version of the Seventy which Irenaeus cites here, μετὰ κιθάρας. For in the Vulgate this passage of Isaiah reads a little differently.

(printed under page 399)

(78) ‹anchor: not visible› · call in col 782 (inferred; call not visible)

Salvantur a Domino. Praepositionem a ex cod. Arund. restituit Grab.

Salvantur a Domino (are saved by the Lord). Grabe restored the preposition a from the Arundel codex.

(printed under page 399)

(79) ‹anchor: not visible› · call in col 782 (inferred; call not visible)

Domini acceptus. Sic recte Clarom. cod., caeteri omnes perperam, Domino.

Domini acceptus (the acceptable [year] of the Lord). So, rightly, the Clermont codex; all the rest wrongly Domino.

(printed under page 399)

(80) ‹anchor: tempus Paschae› · call in col 782

Paschae. Alii, Paschale.

Paschae (of the Pasch). Others: Paschale (paschal).

(printed under page 399)

Page

running head: RA HAERESES LIB. II. 782
marginal letters: A ventu ejus tempus; B et diem retributionis.; C Christum credentes ei :; D et Gallas. vocate.
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: -ventu

PG 7:783

in Hierusalem, et illic diem festum Paschae celebrare. Et primum quidem ut fecit vinum ex aqua in Cana Galilaeae, ascendit in diem festum Paschae, quando et scriptum est : Quia multi crediderunt in eum, videntes signa quae faciebat, sicut Joannes Domini discipulus meminit. Dehinc iterum subtrahens se invenitur in Samaria, quando et cum Samaritana disputabat, et filium Centurionis absens verbo curavit, dicens : Vade, filius tuus vivit. Et post haec iterum secunda vice ascendit in diem festum Paschae in Hierusalem, quando paralyticum, qui juxta natatoriam jacebat XXXVIII annos, curavit, jubens ut surgeret et auferret grabbatum suum, et iret. Et iterum inde secedens trans mare Tyberiadis, ubi et cum multa turba eum fuisset secuta, de quinque panibus satiavit omnem illam multitudinem, et superaverunt duodecim cophini fragmentorum. Deinde cum Lazarum suscitasset ex mortuis, et insidiae fierent a Pharisaeis, secedit in Ephrem civitatem : et inde ante sex dies Paschae veniens in Bethaniam scribitur, et de Bethania ascendens in Hierosolymam, et manducans Pascha, et sequenti die passus. Quoniam autem tria haec Paschae tempora non sunt unus annus, omnis quilibet confitebitur. Et ipsum autem mensem, in quo Pascha celebratur, in quo et passus est Dominus, non duodecimum, sed primum esse, qui omnia se scire jactant, si nesciunt, a Moyse possunt discere. Falsa ergo ostensa est et anni, et duodecimi mensis absolutio eorum, et debent aut absolutionem suam, aut Evangelium reprobare : alioquin quomodo uno anno tantum Dominus praedicavit?

in Jerusalem, and there celebrate the feast day of the Passover. And first, indeed, after He had made wine out of water in Cana of Galilee, He went up to the feast day of the Passover, at which time also it is written: For many believed in Him, seeing the signs which He did (John 2:23), as John the disciple of the Lord records. Next, withdrawing Himself again, He is found in Samaria, when too He discoursed with the Samaritan woman, and while absent healed the centurion's son with a word, saying: Go your way, your son lives (John 4:50). And after these things, again a second time He went up to the feast day of the Passover in Jerusalem, when He healed the paralytic who had lain beside the pool for thirty-eight years, bidding him rise and take up his pallet and walk (John 5:1–9). And again withdrawing thence across the Sea of Tiberias, where also, when a great multitude had followed Him, He satisfied all that multitude from five loaves, and twelve baskets of fragments were left over (John 6:1–13). Thereafter, when He had raised Lazarus from the dead, and plots were being laid by the Pharisees, He withdrew to the city of Ephraim (John 11:54); and coming thence six days before the Passover to Bethany (John 12:1), He is recorded as going up from Bethany into Jerusalem, and eating the Passover, and suffering on the following day. Now that these three seasons of the Passover are not one year, every person whosoever will confess. And that the month itself in which the Passover is celebrated, in which also the Lord suffered, is not the twelfth, but the first, those who boast that they know all things, if they do not know it, can learn from Moses. False, therefore, has their explanation both of the year and of the twelfth month been shown to be, and they must reject either their own explanation or the Gospel; otherwise, how did the Lord preach for one year only?

4. Triginta quidem annorum exsistens cum veniret ad baptismum, deinde magistri aetatem perfectam habens, venit Hierusalem, ita ut ab omnibus juste audiret magister : non enim aliud videbatur et aliud erat, sicut inquiunt qui putativum introducunt; sed quod erat, hoc et videbatur. Magister ergo exsistens, magistri quoque habebat

4. Being thirty years of age when He came to His baptism, and then having the full age of a Master, He came to Jerusalem, so that He was justly acknowledged by all as a Master: for He did not seem to be one thing while being another, as those say who introduce a phantom; rather, what He was, that He also seemed to be. Being a Master, therefore, He also had the age

Editors' notes and page, col. 783

Footnotes

(81) ‹anchor: quando› · call in col 783

Quando. Al. vitiose, quoniam.

Quando (when). Others, faultily, quoniam (since).

(printed under page 400)

(82) ‹anchor: diem festum Paschae› · call in col 783

Secunda vice ascendit in diem festum Paschae. Haud recte Irenaeum diem festum Judaeorum, quo Jesus Hierosolymam ascendisse dicitur Joan. V, 1, de Paschate accepisse contendit Grabius. Sed nullum affert vir eruditus argumentum, quo falsitatem hujusce assertionis demonstret; quam satis probabilem facit tum evangelicae historiae series, tum Theodoreti in cap. IX Danielis et Hieronymi consensus.

The second time he went up for the feast day of the Pasch. Grabe contends that Irenaeus was wrong to take as the Pasch the feast day of the Jews on which Jesus is said to have gone up to Jerusalem in John 5:1. But the learned man brings no argument to show this assertion false; and it is made probable enough both by the sequence of the gospel history and by the agreement of Theodoret on Daniel ch. IX and of Jerome.

(printed under page 400)

(83) ‹anchor: absolutio eorum› · call in col 783

Absolutio eorum. Sic mss. omnes. In Eras. Gall. et Feuard. perperam, absolutio dierum. Absolutio hic pro solutio, explicatio; Graece ἐπίλυσις.

Absolutio eorum (their solution). So all the manuscripts. In Erasmus, Gallasius and Feuardent, wrongly, absolutio dierum (the solution of the days). Absolutio here stands for "solution, explanation"; Greek ἐπίλυσις.

(printed under page 400)

(84) ‹anchor: audiret magister› · call in col 783

Audiret magister. Sic recte Feuard. in marg. et Clarom., caeteri omnes minus bene audiretur.

Audiret magister (he might be heard as master). So, rightly, Feuardent in the margin and the Clermont; all the rest less well audiretur.

(printed under page 400)

Page

running head: 783 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A in Hierusalem, et; B fuisset secuta, de; C debent aut absolutionem; D Haud recte Irenaeum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:784

aetatem, non reprobans, nec supergrediens hominem, neque solvens legem in se humani generis, sed omnem aetatem sanctificans per illam, quae ad ipsum erat, similitudinem. Omnes enim venit per semetipsum salvare : omnes, inquam, qui per eum renascuntur in Deum, infantes, et parvulos, et pueros, et juvenes, et seniores. Ideo per omnem venit aetatem, et infantibus infans factus, sanctificans infantes; in parvulis parvulus, sanctificans hanc ipsam habentes aetatem, simul et exemplum illis pietatis effectus, et justitiae, et subjectionis; in juvenibus juvenis, exemplum juvenibus fiens, et sanctificans Domino. Sic et senior in senioribus, ut sit perfectus magister in omnibus, non solum secundum expositionem veritatis, sed et secundum aetatem, sanctificans simul et seniores, exemplum ipsis quoque fiens : deinde et usque ad mortem pervenit, ut sit primogenitus ex mortuis, ipse primatum tenens in omnibus, princeps vitae, prior omnium, et praecedens omnes.

age, neither spurning nor transcending humanity, nor abolishing in Himself the law of the human race, but sanctifying every age through that likeness which it had to Himself. For He came to save all through Himself—all, I say, who through Him are born again unto God: infants, and little children, and boys, and youths, and elders. Therefore He passed through every age, becoming an infant for infants, thus sanctifying infants; a child for little children, thus sanctifying those who are of this very age, at the same time becoming for them an example of piety, and righteousness, and obedience; a youth for youths, becoming an example to youths, and sanctifying them for the Lord. So also He was an elder among elders, that He might be a perfect Master in all things, not only in the setting forth of the truth, but also in respect of age, sanctifying the elders at the same time, and becoming an example to them also; and then He advanced even unto death, that He might be the firstborn from the dead, Himself holding the primacy in all things (Col. 1:18), the Prince of life, prior to all, and preceding all.

5. Illi autem, ut figmentum suum de eo quod est scriptum, vocare annum Domini acceptum, affirment, dicunt uno anno eum praedicasse, et duodecimo mense passum : contra semetipsos obliti sunt, solventes ejus omne negotium, et magis necessariam, et magis honorabilem aetatem ejus auferentes, illam, inquam, provectiorem, in qua et docens praeerat universis. Quomodo enim habuit discipulos, si non docebat? Quomodo autem docebat, magistri aetatem non habens? Ad baptismum enim venit nondum qui triginta annos suppleverat, sed qui inciperet esse tanquam triginta annorum : (ita enim, qui ejus annos significavit Lucas, posuit : Jesus autem erat quasi incipiens triginta annorum, cum veniret ad baptismum) et a baptismate uno tantum anno praedicavit; complens tricesimum annum passus est, adhuc juvenis exsistens, et qui necdum provectiorem haberet aetatem. Quia autem triginta annorum aetas prima indolis est juvenis, et extenditur usque ad quadragesimum

5. They, however, in order to establish their own figment concerning that which is written, to proclaim the acceptable year of the Lord, say that He preached for one year, and suffered in the twelfth month: they have forgotten themselves to their own refutation, undoing His whole work, and taking away His more necessary and more honourable age—that more advanced age, I say, in which also by teaching He presided over all. For how did He have disciples, if He did not teach? And how did He teach, if He did not have the age of a Master? For He came to His baptism having not yet completed thirty years, but beginning to be about thirty years of age (for thus Luke, who indicated His years, set it down: And Jesus was beginning to be about thirty years of age (Luke 3:23), when He came to His baptism), and after His baptism He preached for only one year, and suffered on completing His thirtieth year, being still a young man, and one who had not yet reached a more advanced age. Now, that the age of thirty years is the first stage of a young man's prime, and extends up to the

Editors' notes and page, col. 784

Footnotes

[38] ‹reference note; call not visible› · call not visible Joan. II, 23.

John 2:23.

[39] ‹reference note; call not visible› · call not visible Joan. IV, 50.

John 4:50.

[40] ‹reference note; call not visible› · call not visible Joan. V, 1 seqq.

John 5:1 ff.

[41] ‹reference note; call not visible› · call not visible Joan. VI, 1 seqq.

John 6:1 ff.

[42] ‹reference note; call not visible› · call not visible Joan. XI, 54, 36. [so read in the scan; probably for 56]

John 11:54, 36 [as printed; probably 11:56].

[43] ‹reference note; call not visible› · call not visible Joan. XII, 1.

John 12:1.

[44] ‹reference note; call not visible› · call not visible Col. I, 18.

Colossians 1:18.

[45] ‹anchor: triginta annorum› · call in col 784 Luc. III, 23.

Luke 3:23.

(printed under page 400)

(85) ‹anchor: not visible› · call in col 784 (inferred; call not visible)

Solvens legem. Suam ante legem in omnibus editt. citra necessitatem additum expunxi auctoritate cod. Clarom.

Solvens legem (loosing the law). Suam (his own), added needlessly before legem in all the editions, I have struck out on the authority of the Clermont codex.

(printed under page 400)

(86) ‹anchor: not visible› · call in col 784 (inferred; call not visible)

Ad ipsum. Sic codd. Clarom. et Arund. melius, quidquid dicat Grabius, quam caeteri ad ipsam. Id enim intendit Irenaeus, ut sequentia demonstrant, omnem hominum aetatem sanctificari per similitudinem quam ad Christum habet.

Ad ipsum (to him). So the Clermont and Arundel codices, better, whatever Grabe may say, than the rest's ad ipsam (to it). For Irenaeus means, as what follows shows, that every age of men is sanctified through the likeness it has to Christ.

(printed under page 400)

(87) ‹anchor: not visible› · call in col 784 (inferred; call not visible)

Renascuntur in Deum. Per baptismum videlicet.

They are reborn to God. Through baptism, that is.

(printed under page 400)

(88) ‹anchor: et docens› · call in col 784

In qua et docens. Sic Clarom. cod. In Voss. in qua et doctus; in Arund. in que docens; in editt. in qua edocens.

In qua et docens (in which, also teaching). So the Clermont codex. In the Vossian in qua et doctus (in which, also taught); in the Arundel in que docens; in the editions in qua edocens.

(printed under page 400)

(89) ‹anchor: a baptismate› · call in col 784

Et a baptismate, etc. Haec non in propria, sed in haereticorum sententia scribit Irenaeus. Qui enim postea asserit passum esse Christum aetate jam in senium declinante, cum videlicet quadragesimum aetatis annum excessisset, nec a quinquagesimo procul abesset, sensisse non potuit, eum anno aetatis duntaxat uno post baptismum praedicasse, tum vero passum fuisse; cum maxime tria ab ejusdem baptismo ad passionem intercessisse velit Paschata. Sed de his fusius in dissert. III, art. 6, § 70, seqq.

And from baptism, etc. Irenaeus writes this not in his own view but in the heretics'. For he who afterwards asserts that Christ suffered at an age already declining towards old age, when, that is, he had passed his fortieth year and was not far from his fiftieth, cannot have held that he preached for only one year of his age after baptism and then suffered; especially since he will have three Paschs to have come between his baptism and his passion. But of this more fully in Dissertation III, art. 6, § 70 ff.

(printed under page 400)

(90) ‹anchor: prima indolis› · call in col 784

Prima indolis. Ita Clarom., Arund., Voss., Feuard. in marg. et Grab., caeteri minus recte, primae indolis. Is est autem verborum ordo et sensus: triginta annorum aetas, prima est aetas indolis juvenis. Ac proinde et indolis et juvenis in gignendi (continues)

Prima indolis (the first [age] of the disposition). So the Clermont, the Arundel, the Vossian, Feuardent in the margin and Grabe; the rest less correctly primae indolis. This is the order and sense of the words: the age of thirty years is the first age of a young man's disposition. And so both indolis and juvenis in the genitive (continues)

(printed under page 400)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 784
marginal letters: A aetatem, non reprobans,; B secundum aetatem, sanctificans; C enim venit nondum; D licet.
old-edition numerals: 148 before mortem
other: Latin only, no Greek printed; word split at column break: quadra-
other: the word quadragesimum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 785

PG 7:785

annum, ompis quilibet confitebitur; a quadragesimo autem et quinquagesimo anno declinat jam in aetatem seniorem; quam habens Dominus noster docebat, sicut Evangelium

fortieth year, every person whosoever will confess; and from the fortieth and fiftieth year one declines already into older age, which our Lord possessed when He taught, as the Gospel

καὶ πάντες οἱ πρεσβύτεροι μαρτυροῦσιν, οἱ κατὰ τὴν Ἀσίαν Ἰωάννῃ τῷ τοῦ Κυρίου μαθητῇ συμβεβληκότες, παραδεδωκέναι ταῦτα τὸν Ἰωάννην. Παρέμεινε γὰρ αὐτοῖς μέχρι τῶν Τραϊανοῦ χρόνων.

and all the elders bear witness, who in Asia met with John the disciple of the Lord, that John handed down these things. For he remained among them until the times of Trajan.

Quidam autem eorum non solum Joannem, sed et alios apostolos viderunt, et haec eadem ab ipsis audierunt, et testantur de hujusmodi relatione. Quibus magis oportet credi? Utrumne his talibus, an Ptolemaeo, qui apostolos nunquam vidit, vestigium autem apostoli ne in somniis quidem assecutus est?

Moreover, some of them saw not only John, but other apostles as well, and heard these very same things from them, and bear witness to such a report. Whom ought we rather to believe? Whether such men as these, or Ptolemaeus, who never saw the apostles, and never followed even the footprint of an apostle so much as in his dreams?

6. Sed et ipsi, qui tunc disputabant cum Domino Jesu Christo Judaei, apertissime hoc ipsum significaverunt. Quando enim eis dixit Dominus : Abraham pater vester exsultavit ut videret diem meum, et vidit, et gavisus est, responderunt ei : Quinquaginta annos nondum habes, et Abraham vidisti? Hoc autem consequenter dicitur ei, qui jam XL annos excessit, quinquagesimum autem annum nondum attigit, non tamen multum a quinquagesimo anno absistat. Ei autem, qui sit XXX annorum, diceretur utique : Quadraginta annorum nondum es. Qui enim volebant eum mendacem ostendere, non utique in multum extenderent annos ultra aetatem, quam eum habere conspiciebant; sed proxima aetatis dicebant, sive vere scientes ex conscriptione census, sive conjicientes secundum aetatem, quam videbant habere eum super quadraginta; sed ut non quae esset triginta annorum. Irrationabile est enim omnino, viginti annos mentiri eos, volentes eum juniorem ostendere temporibus Abrahae. Quod autem videbant, hoc et loquebantur; qui autem videbatur, non erat putativus, sed veritas. Non ergo multum aberat a quinquaginta annis : et ideo dicebant ei : Quinquaginta annorum nondum es, et Abraham vidisti? Non ergo

6. Moreover, the Jews themselves who were then disputing with the Lord Jesus Christ most clearly indicated this very thing. For when the Lord said to them: Your father Abraham rejoiced to see My day, and he saw it, and was glad, they answered Him: Thou art not yet fifty years old, and hast Thou seen Abraham? (John 8:56–57). Now this is fittingly said to one who has already passed forty years, and has not yet reached his fiftieth year, yet is not far distant from his fiftieth year. To one, however, who is thirty years of age, it would certainly be said: Thou art not yet forty years old. For those who wished to show Him to be a liar would certainly not extend His years far beyond the age which they saw Him to have; rather, they spoke what was near His age, whether knowing it truly from the register of the census, or conjecturing according to the age which they saw Him to have as being over forty, and not that which was of thirty years. For it is altogether irrational that they should lie by twenty years when wishing to show Him to be younger than the times of Abraham. Rather, what they saw, that they also spoke; and He who was seen was not a phantom, but the truth. He was not, therefore, far from fifty years old; and for that reason they said to Him: Thou art not yet fifty years old, and hast Thou seen Abraham? He did not, therefore,

Editors' notes and page, col. 785

Footnotes

[46] ‹reference note; call not visible› · call not visible Cap. XL.

Chapter XL.

[47] ‹reference note; call not visible› · call not visible Matth. IX, 20.

Matthew 9:20.

[48] ‹reference note; call not visible› · call not visible Iliad. Δ, 1. [book letter uncertain in the scan: Δ or Α]

Iliad, book Δ (or Α), line 1 [book letter uncertain in the scan].

[49] ‹anchor: et Abraham vidisti› · call in col 785 Joan. VIII, 56, 57.

John 8:56–57.

(printed under page 401)

(91) ‹anchor: not visible› · call in col 785 (inferred; call not visible)

Quadragesimo autem et quinquagesimo. Sic codd. Clarom. et Anglic. omnes, cum edit. Oxon. In aliis editt. perperam, quadragesimo aut quinquagesimo.

But the fortieth and fiftieth. So the Clermont codex and all the English ones, with the Oxford edition. In other editions, wrongly, quadragesimo aut quinquagesimo (the fortieth or fiftieth).

(printed under page 401)

(92) ‹anchor: not visible› · call in col 785 (inferred; call not visible)

Καὶ πάντες, etc. Graeca haec, citato nominatim Irenaeo, exhibet Euseb. lib. III, cap. 23.

Καὶ πάντες (and all), etc. Eusebius gives this Greek, citing Irenaeus by name, in Book III, ch. 23.

(printed under page 401)

(93) ‹anchor: not visible› · call in col 785 (inferred; call not visible)

Συμβεβληκότες. Ita Euseb., loco cit., et Niceph., lib. III, cap. 2. At in Georgii Syncelli Chronographia p. 345, edit. Paris. 1652, legitur in textu συμβεβηκότες, ad marginem vero συμβεβιωκότες.

Συμβεβληκότες (having met with). So Eusebius in the place cited, and Nicephorus, Book III, ch. 2. But in George Syncellus's Chronographia, p. 345, Paris edition of 1652, συμβεβηκότες is read in the text, and συμβεβιωκότες (having lived with) in the margin.

(printed under page 401)

(94) ‹anchor: not visible› · call in col 785 (inferred; call not visible)

Ταῦτα. Hanc vocem in Eusebio et Syncello omissam, recte ex Nicephoro addidit Grabius, quia Latina Irenaei versio habet idipsum.

Ταῦτα (these things). Grabe rightly added this word, omitted in Eusebius and Syncellus, from Nicephorus, because the Latin version of Irenaeus has idipsum (this very thing).

(printed under page 401)

(95) ‹anchor: vere scientes› · call in col 785

Sive vere scientes. Ita recte Feuard. in marg. Clarom. et Voss. Caeteri omnes cum editt. tum mss. minus bene, sive rescientes. Nam vere scientes opponit auctor τῷ conjicientes, quod mox sequitur.

Sive vere scientes (whether truly knowing). So, rightly, Feuardent in the margin, the Clermont and the Vossian. All the others, both editions and manuscripts, less well, sive rescientes (whether finding out). For the author sets "truly knowing" against "guessing," which follows shortly.

(printed under page 401)

(96) ‹anchor: conscriptione census› · call in col 785

Ex conscriptione census. Vel eum populi censum, seu descriptionem intelligit, de qua Lucas cap. II, 1: Exiit edictum a Caesare Augusto ut describeretur universus orbis; vel eam, quae post Archelai relegationem, novem jam annis ab Herodis morte exactis facta est, anno Juliano 59, Aerae vulg. 14, Sexto Pompeio et Sexto Apuleio Coss., de quo Josephus lib. XVIII Antiquit. cap. 1.

From the registration of the census. He means either the census, or enrolment, of the people of which Luke speaks, ch. 2:1: "A decree went out from Caesar Augustus that the whole world should be enrolled"; or the one made after the banishment of Archelaus, when nine years had already passed since Herod's death, in the 59th Julian year, the 14th of the common era, in the consulship of Sextus Pompeius and Sextus Apuleius, of which Josephus speaks in Antiquities XVIII, ch. 1.

(printed under page 401)

(97) ‹anchor: quae esset› · call in col 785

Quae esset. Sic Clarom. melius, ni fallor, quam reliqui, qui esset; nam de aetate hic sermo est.

Quae esset (which was). So the Clermont, better, unless I am mistaken, than the rest's qui esset (who was); for the talk here is of the age.

(printed under page 401)

(98) ‹anchor: quinquaginta annis› · call in col 785

Quinquaginta annis. Clarom. et Voss. XL annis; sed male, ut praecedentia demonstrant.

Quinquaginta annis (from fifty years). The Clermont and Vossian: XL annis (forty years); but wrongly, as what precedes shows.

(printed under page 401)

Page

running head: 785 CONTRA HAERESES
marginal letters: A gesimum annum, ompis; B audierunt, et testantur; C utique : Quadraginta annorum; D casu, non in
old-edition numerals: (none)
other: upper part Latin only, no Greek printed (gesimum annum ... sicut Evangelium); middle part has Greek on left and facing Latin on right, facing Latin not set (et omnes seniores ... ad Trajani tempora.); remainder Latin only, no Greek printed (Quidam autem eorum ...); word split at column break: -gesimum

PG 7:786

anno uno praedicavit, nec duodecimo mense anni passus est. Tempus enim a tricesimo anno usque ad quinquagesimum nunquam erit unus annus, nisi si apud Aeones eorum tam magni anni sunt deputati his, qui apud Bythum in Pleromate ex ordine resident, de quibus et Homerus poeta dixit, et ipse inspiratus a Matre eorum erroris :

preach for one year only, nor did He suffer in the twelfth month of the year. For the time from the thirtieth year up to the fiftieth will never be one year, unless among their Aeons such long years are reckoned to those who sit in order in the presence of Bythus in the Pleroma, of whom the poet Homer also spoke, himself too inspired by the Mother of their error:

Οἱ δὲ θεοὶ πὰρ Ζηνὶ καθήμενοι ἠγορόωντο

And the gods, sitting beside Zeus, held assembly

Χρυσέῳ ἐν δαπέδῳ.

Upon the golden floor. (Iliad 4.1-2)

Quod Latine ita interpretabimur :

Which we shall render in Latin thus:

Dii autem apud Jovem considentes tractabant

And the gods, sitting together in the presence of Jupiter, held discourse

In aureo loco.

In a golden place.

CAPUT XXIII.

Chapter XXIII.

Mulierem profluvio sanguinis laborantem perturbati Aeonis typum non esse.

That the woman suffering from an issue of blood is not a type of the troubled Aeon.

Sed et de illa muliere, quae profluvio sanguinis laborans, tetigit fimbriam vestimenti Domini, et sanata est, aperta est eorum ignorantia : (dicunt enim per eam ostendi passam illam duodecimam Virtutem, et in infinitum defluxam, id est duodecimum Aeonem) primum quidem, quia, secundum sectam eorum, duodecimus non est iste Aeon, sicut ostendimus. Ut autem ex superfluo eis et hoc detur, duodecim Aeonibus exsistentibus, undecim quidem impassibiles perseverasse dicuntur, duodecimus autem passus; mulier autem e contrario duodecimo anno sanata, manifestum est quoniam undecim quidem annis habuit perseverantem passionem, duodecimo autem sanata est. Si quidem undecim Aeones in passione insanabili fuisse dicerentur, sanatus autem duodecimus, suasorium erat dicere typum eorum esse mulierem. Quia autem haec undecim quidem annis passa est, et non est sanata, duodecimo autem anno sanata est; quomodo potest esse typus duodecimi Aeonis, ex quibus undecim omnino nihil passi sunt, solus autem duodecimus participatus est passionem? Typus enim et imago secundum materiam, et secundum substantiam aliquoties a veritate diversus est : secundum autem habitum et lineamentum, debet servare similitudinem, et similiter ostendere per praesentia illa quae non sunt praesentia.

1. Moreover, concerning that woman also who, suffering from an issue of blood, touched the hem of the Lord's garment and was healed (Matt. 9:20), their ignorance is manifest (for they say that through her is shown forth that twelfth Power which suffered and flowed out into infinity, that is, the twelfth Aeon): first, indeed, because according to their sect that Aeon is not the twelfth, as we have shown. Even if, however, this too be granted them over and above, when there are twelve Aeons, eleven are said to have remained impassible, while the twelfth suffered; whereas the woman, on the contrary, having been healed in the twelfth year, manifestly had a continuing passion for eleven years, and was healed in the twelfth. Now if eleven Aeons were said to have been in an incurable passion, and the twelfth was healed, it would be plausible to say that the woman is a type of them. But since she suffered for eleven years and was not healed, and was healed in the twelfth year, how can she be a type of the twelfth of the Aeons, of whom eleven suffered nothing at all, and the twelfth alone partook of passion? For a type and image is sometimes different from the truth in matter and in substance, but in its habit and outline it ought to preserve the likeness, and in like manner show forth through things present those things that are not present.

2. Et non solum in hac muliere anni infirmitatis

2. And not only in the case of this woman have the years of infirmity

Editors' notes and page, col. 786

Footnotes

(99) ‹anchor: ex superfluo› · call in col 786

Ex superfluo. Id est, ex abundanti; Graece, ἐκ περίσσου, vel ἐκ περιουσίας, ait Bill.

Ex superfluo (over and above). That is, "from abundance"; in Greek ἐκ περίσσου or ἐκ περιουσίας, says Billius.

(printed under page 401)

Page

running head: RA HAERESES LIB. II. 786
marginal letters: A anno uno praedicavit,; B Mulierem profluvio sanguinis; C tem passionem, duodecimo; D minus bene, sive
old-edition numerals: 149 after sicut
other: Latin only (with embedded Greek quotation from Homer), no Greek column printed; editors' matter: Mulierem profluvio sanguinis laborantem
other: the reading gave its source paragraphs and their English as runs; paired in order on receipt: check the pairing

PG 7:787

descripti sunt, quos coaptari dicunt figmento suo, sed ecce et alia mulier similiter XVIII annis infirmata, sanata est, de qua Dominus ait : Hanc autem filiam Abrahae, quam alligavit Satanas decem et octo annis, non oportebat solvi in die Sabbati? Si ergo illa typus erat duodecimi Aeonis passi, et haec typus esse decimi octavi Aeonis passi debet. Sed non habent ostendere : alioquin prima et principalis eorum ogdoas connumerabitur compassis Aeonibus. Sed et alius autem quidam sanatur a Domino XXXVIII annos habens in sua passione : et tricesimum et octavum passum Aeonem dicant. Si enim quae a Domino facta sunt, typos esse dicunt eorum, quae sunt in Pleromate; typus in omnibus debet servari. Sed neque eam, quae post XXVIII annos curata est, nec eum qui post XXXVIII annos curatus est, possunt adaptare suo figmento. Insulsum autem et inconveniens est omnino dicere in quibusdam quidem servasse typum Salvatorem, in quibusdam autem non servasse. Dissimilis ergo et mulieris typus negotio Aeonum ostenditur.

been recorded which they say are fitted to their figment; for behold, another woman also, likewise infirm for eighteen years, was healed, concerning whom the Lord says: And ought not this daughter of Abraham, whom Satan has bound for eighteen years, to be loosed on the Sabbath day? (Luke 13:16). If, therefore, the former was a type of the twelfth Aeon that suffered, this woman also ought to be a type of the eighteenth Aeon that suffered. Yet they cannot show this; otherwise their first and principal Ogdoad will be reckoned along with the suffering Aeons. Moreover, a certain other person also is healed by the Lord after having thirty-eight years in his infirmity (John 5:5): let them then speak of a thirty-eighth Aeon as having suffered. For if they say that the things done by the Lord are types of the things that are in the Pleroma, the type ought to be preserved in all cases. Yet neither her who was cured after eighteen [printed: twenty-eight] years, nor him who was cured after thirty-eight years, can they adapt to their figment. And it is altogether foolish and incongruous to say that the Saviour preserved the type in some cases, and did not preserve it in others. Unlike the affair of the Aeons, therefore, is the type of the woman also shown to be.

CAPUT XXIV.

Chapter XXIV.

Vana et insulsa esse argumenta quae ex numeris, litteris et syllabis ducunt haeretici.

That the arguments which the heretics draw from numbers, letters, and syllables are vain and foolish.

1. Adhuc autem et falsum demonstrat commentum eorum, et instabile figmentum eorum etiam hoc ipsum, quod per numeros aliquando quidem,

1. Furthermore, this very fact also proves their invention to be false and their figment unstable, that while endeavouring at one time through numbers,

Editors' notes and page, col. 787

Footnotes

[30] ‹anchor: Sabbati› · call in col 787 (numeral blurred on the scan; read from the page series: 24–26 under page 397, 46 under page 407) Luc. XIII, 16.

Luke 13:16.

(printed under page 402) [31] ‹anchor: in sua passione› · call in col 787 (numeral blurred; see [30]) Joan. V, 5.

John 5:5.

(printed under page 402) [32] ‹reference note; call not visible› · call not seen (numeral blurred; see [30]) Cap. XLI.

Chapter XLI.

(printed under page 402)

(1) ‹anchor: ogdoas› · call in col 787

Ogdoas. Clarom. ogdoadas. Nempe in hoc ms. ogdoas et ogdoadas promiscue usurpantur; quo confirmatur id quod ad cap. 16, n. 4, adnotavi.

Ogdoas. The Clermont MS has ogdoadas. In this manuscript, that is, ogdoas and ogdoadas are used indiscriminately, which confirms what I noted at ch. 16, n. 4.

(printed under page 402)

(2) ‹anchor: negotio Aeonum› · call in col 787

Negotio Aeonum. Ita ex Clarom. reposui. Nec ab hac genuina lectione procul distant Eras. et Gall. in quibus legitur, Negatio Aeonum. In caeteris, negotio eorum.

Negotio Aeonum. So I have restored from the Clermont MS. Not far from this genuine reading are Erasmus and Gallasius, in which one reads Negatio Aeonum. In the rest, negotio eorum.

(printed under page 402)

(3) ‹anchor: not visible› · call in col 788 (inferred)

Scientiae eorum ... demonstrant. Quamvis in omnibus mss. legatur demonstrat, legere tamen malim cum Eras., Gall. et Feuardent. demonstrant, quia clarior inde exsurgit sensus. Porro scientiae eorum hic accipe pro scientiae suae; nam αὐτῶν frequenter vertit interpres eorum, ubi pronomen possessivum usurpandum erat.

Scientiae eorum ... demonstrant. Although all the MSS read demonstrat, I would rather read demonstrant with Erasmus, Gallasius and Feuardent, because a clearer sense comes of it. Further, take scientiae eorum here for scientiae suae; for the translator often renders αὐτῶν by eorum where the possessive pronoun should have been used.

(printed under page 402)

(4) ‹anchor: not visible› · call in col 788 (inferred)

Episemon esse dicunt, sex habens litteras. Ἰησοῦς μὲν γάρ ἐστιν ἐπίσημον ὄνομα ἓξ ὤν (ἔχων) γράμματα, sup. lib. I, cap. 14, n. 5.

They say it is the episemon, having six letters. "For Jesus is a notable name, being (having) six letters," above, Book I, ch. 14, n. 5.

(printed under page 402)

(5) ‹anchor: not visible› · call in col 788 (inferred)

Ogdoadum. Arund. et Merc. 1, ogdoadam; nec melius in Eras. Gall. et Feuard. ogdoada.

Ogdoadum. The Arundel MS and Mercerus 1 have ogdoadam; and no better in Erasmus, Gallasius and Feuardent, ogdoada.

(printed under page 402)

(6) ‹anchor: not visible› · call in col 788 (inferred)

Per litteras. Has ante litteras deest in omnibus mss.

Per litteras. The has before litteras is missing in all the MSS.

(printed under page 402)

(7) ‹anchor: not visible› · call in col 788 (inferred)

Quia quinque ... MCCCCVIII. Hanc genuinam lectionem, quam ex editt. passim, partim ex mss. codd. collegisse se dicit Grabius, totam et integram habet cod. Clarom. Caeteri omnes aliqua parte vitiosi sunt. Porro vocis Σωτὴρ litterarum numerus dicitur esse MCCCCVIII, quia littera σ denotat 200, ω 800, τ 300, η 8, ρ denique 100, qui numeri collecti dant MCCCCVIII.

Because five ... 1408. This genuine reading, which Grabe says he gathered here and there from the editions and partly from manuscript codices, the Clermont codex has whole and entire. All the others are faulty in some part. Further, the number of the letters of the word Σωτήρ is said to be 1408, because the letter σ denotes 200, ω 800, τ 300, η 8, and lastly ρ 100, which numbers added together give 1408.

(printed under page 402)

(8) ‹anchor: not visible› · call in col 788 (inferred)

Negotiatio. Πραγματεία τοῦ πεπονθότος Αἰῶνος, negotiatio passi Aeonis, ut passim vocant.

Negotiatio. Πραγματεία τοῦ πεπονθότος Αἰῶνος, "the transaction of the Aeon who suffered," as they commonly call it.

(printed under page 402)

Page

running head: 787 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A descripti sunt, quos; B annos curatus est,; C (1) Ogdoas. Clarom.; D bus mss.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Vana et insulsa esse argumenta
misprints (set as printed): XXVIII (for XVIII), post XXVIII annos curata est (Q1b)
other: notes (9) and (10), printed at the foot of this page, are called in col 788 (dimidiae, continet) and belong to n788

PG 7:788

et per syllabas nominum, aliquando autem et per syllabarum litteras, aliquando vero et per numeros, qui secundum Graecos in litteris continentur, tentant inferre probationes. Apertissime consternationem, sive confusionem, et instabilitatem scientiae eorum, et extortum demonstrant. Jesus enim nomen alterius linguae exsistens ad Graecorum numerum transferentes, aliquando quidem episemon esse dicunt, sex habens litteras : aliquando autem plenitudinem ogdoadum DCCCLXXXVIII numerum habens. Graecum autem nomen ejus, quod est Soter, id est, Salvator, quia non convenit figmento eorum, nec secundum numerum nec secundum litteras, tacuerunt. Et quidem si ex providentia Patris Dominica nomina accepissent, per numerum, et per litteras significantia numerum in Pleromate, Soter nomen Graecum exsistens secundum Graecitatem et per litteras, et per numeros, Pleromatis debuit ostendere mysterium. Sed non ita habet, quia quinque quidem est litterarum, numerus autem MCCCCVIII. Haec autem in nullo communicant Pleromati eorum : non ergo vera est illa, quae ab eis in Pleromate dicitur negotiatio.

both through the syllables of names, and sometimes through the letters of the syllables, and sometimes again through the numbers which according to the Greeks are contained in the letters, do they attempt to bring forward proofs. Most openly do they demonstrate the dismay, or confusion, and instability of their knowledge, and its forced character. For transferring the name Jesus, which belongs to another tongue, to the number of the Greeks, sometimes indeed they say that it is episemon, having six letters; and sometimes the fullness of the ogdoads, having the number 888. But His Greek name, which is Soter, that is, Saviour, because it does not agree with their figment, either according to number or according to letters, they have kept silent about. And indeed if the Lordly names had received through the providence of the Father, by number and by letters, a signification of the number in the Pleroma, Soter, being a Greek name, ought according to the Greek tongue, both by letters and by numbers, to have shown the mystery of the Pleroma. Yet it is not so, because it is of five letters, and its number is 1408. But these in no way communicate with their Pleroma; therefore that transaction which is spoken of by them in the Pleroma is not true.

2. Jesus autem nomen, secundum propriam Hebraeorum linguam, litterarum est duarum et dimidiae, sicut periti eorum dicunt, significans Dominum eum, qui continet coelum et terram:

2. Moreover, the name Jesus, according to the proper tongue of the Hebrews, is of two and a half letters, as their learned men say, signifying that Lord Who contains heaven and earth:

Editors' notes and page, col. 788

Footnotes

(9) ‹anchor: duarum et dimidiae› · call in col 788

Jesus ... litterarum est duarum et dimidiae. Jesus enim Hebraice scribitur ישע, vel secundum alios ישו ubi cum littera Jod vix ad medium aliarum attingat, ab Irenaeo dimidia littera dicitur.

Jesus ... is of two letters and a half. For Jesus is written in Hebrew ישע, or according to others ישו; and since the letter Yod there barely reaches the middle of the others, Irenaeus calls it half a letter.

(printed under page 402)

(10) ‹anchor: eum, qui continet› · call in col 788

Significans Dominum eum qui continet, etc. Perobscurus locus et aenigmati similis. Solutionem tentavit Drusius cent. I Miscellan. cap. 44, et post eum Feuardentius, nec puto, infelici successu, nisi quod vocem usser neuter intellexerit. Observat igitur Drusius, Notaricon ab Hebraeis dici, cum ex litteris consonantibus colliguntur integrae dictiones; ut cum v. g. dicunt, Adam significare pulverem, sanguinem, amarum, id est, עפר, דם, מר. Quae quidem observatio lucem affert huic Irenaei loco. Hic enim nomen Jesus significare asserit Dominum eum qui continet coelum et terram. Quod verum esse deprehendes, si advertas nomen Jesu, prout ab Hebraeis scribitur ישו, vel ישע (ad utrumque enim scribendi modum attendere videtur Irenaeus) litteris tribus, vel, ut ait ille, duabus et dimidia, consonis constare, quarum singulae secundum Notaricon significant singulas dictiones. Videlicet י Iod, quae prima littera est τοῦ τετραγραμμάτου יהוה Jehovah, quod Dominum, sive Κύριον reddunt LXX, Dominum nobis exprimit. Deinde ש, quae prima littera est vocis שמים, coelum exhibet: postremo ו initium est וארץ, quod est, et terra. Vel si Jesus scribatur ישע, littera ע initium erit vocis עפר pulvis, quae transferri potest ad significandum terram. Et jam ergo patet quo pacto Jesus, ex Irenaei mente, significet, secundum vim Hebraicae vocis, Dominum coeli et terrae, quia tria haec, Dominus, coelum et terra virtute quadam in ea voce continentur. Hinc subnectit: quia Jesus secundum antiquam Hebraicam linguam coelum est, terra autem iterum sura, usser dicitur. Jesus enim secundum Notaricon vocem שמים complectitur, cujus primam litteram in se continet. Sed quid sequentia haec? Terra autem iterum sura usser dicitur. Nodum sic solvo. Sura et User, quarum significatum hactenus Irenaei interpretibus impervium exstitit, sunt ipsissimae Hebraicae voces ארץ et עפר, vel ועפר, Arets et Aphar, vel Apher, aut Vapher, terra et pulvis, sed ex imperitia Hebraici sermonis misere deformatae, sive ab Irenaeo ipso, sive ab amanuensibus. Nempe ex voce ארץ inverso ordine, id est a laeva ad dextram, more nostro, lecta, fit sura, ut inspicienti patet. Pro (continues)

Signifying the Lord who contains, etc. A very obscure passage, like a riddle. Drusius attempted a solution in his Miscellanea, century I, ch. 44, and after him Feuardent, not, I think, unsuccessfully, except that neither understood the word usser. Drusius observes, then, that the Hebrews speak of Notaricon when whole words are gathered from consonant letters; as when, for example, they say that Adam signifies dust, blood, bitter, that is, עפר, דם, מר. This observation sheds light on this passage of Irenaeus. For here he asserts that the name Jesus signifies the Lord who contains heaven and earth. You will find this true if you notice that the name Jesus, as the Hebrews write it, ישו or ישע (for Irenaeus seems to have both ways of writing in view), consists of three consonant letters, or, as he says, two and a half, each of which according to Notaricon signifies a single word. Thus י Yod, the first letter of the tetragrammaton יהוה Jehovah, which the Seventy render Lord, or Κύριος, expresses Lord for us. Next ש, the first letter of the word שמים, presents heaven; lastly ו is the beginning of וארץ, that is, and earth. Or if Jesus is written ישע, the letter ע will be the beginning of the word עפר dust, which can be transferred to signify the earth. And so it is now clear how Jesus, in Irenaeus's mind, signifies by the force of the Hebrew word the Lord of heaven and earth, because these three, Lord, heaven and earth, are in some way contained in that word. Hence he adds: because Jesus in the ancient Hebrew tongue is heaven, while earth again is called sura, usser. For by Notaricon Jesus embraces the word שמים, whose first letter it contains. But what of what follows, while earth again is called sura usser? I untie the knot thus. Sura and User, whose meaning has so far been closed to the interpreters of Irenaeus, are the very Hebrew words ארץ and עפר, or ועפר, Arets and Aphar, or Apher, or Vapher, earth and dust, but wretchedly disfigured through ignorance of the Hebrew language, whether by Irenaeus himself or by the copyists. That is, from the word ארץ read in reverse order, that is from left to right in our manner, comes sura, as is plain on inspection. For (continues)

(printed under page 402)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A et per syllabas; B et per litteras; C quod vocem usser; D ישע, littera ע
old-edition numerals: 150 after significans
other: Latin only, no Greek printed

PG 7:789

quia Jesus secundum antiquam Hebraicam linguam coelum est, terra autem iterum sura user dicitur. Verbum ergo quod coelum et terra habet, ipse est Jesus. Falsa est ergo et episemi eorum redditio, et numerus eorum eversus est manifeste. Secundum enim propriam eorum linguam, quinque litterarum est Graeco vocabulo Soter : Jesus autem iterum, secundum Hebraicam linguam, duas et dimidiam habet litteras. Corruit ergo numerus

because Jesus according to the ancient Hebrew tongue is heaven, while earth again is called sura user. The Word, therefore, which heaven and earth has, is Himself Jesus. False, therefore, is their explanation of the episemon also, and their number is manifestly overthrown. For according to their own tongue, Soter in the Greek word is of five letters; whereas Jesus again, according to the Hebrew tongue, has two and a half letters. Therefore the number falls to the ground

Editors' notes and page, col. 789

Footnotes

(10) ‹continued from p. 402› · call on p. 402

[…] apher vero, aut vapher, haud dubito quin scripserit Latinus interpres ufer, f pro ph, imperiti autem scribae f commutarint in s, unde factum user. Jam quid Hebraicae istae voces affine habeant cum nomine Jesu, ex dictis patet. Si enim utrique praefigas ו, ultimam nominis hujus litteram exhibebit. Si demas, ע prior littera vocis עפר postremam dabit nominis ישע, uti et א prima littera vocis ארץ; nec enim probabilitate vacat Irenaeum, Hebraice nescientem, existimasse nomen Jesu ab Hebraeis scribi ישא. Planum hinc evadit quod sequitur: Verbum quod coelum et terra habet, ipse est Jesus. Jesus enim vox est quae vi complectitur eas quae apud Hebraeos coelum et terram significant. [Hebrew read at low resolution; the letter prefixed (ו) and the final word (ישא) are uncertain]

[…] but apher, or vapher, I have no doubt that the Latin translator wrote ufer, f for ph, and that ignorant scribes changed f into s, whence came user. Now what affinity these Hebrew words have with the name Jesus is clear from what has been said. For if you prefix ו to both, it will give the last letter of this name. If you take it away, ע, the first letter of the word עפר, will give the last of the name ישע, as also א, the first letter of the word ארץ; for it is not without probability that Irenaeus, who knew no Hebrew, thought that the name Jesus was written by the Hebrews ישא. Hence what follows becomes plain: The Word which heaven and earth has, is Himself Jesus. For Jesus is a word which in its force embraces those that among the Hebrews signify heaven and earth.

(printed under page 403)

(11) ‹anchor: sura user› · call in col 789

User. Ex praecedenti nota patet legendum esse aut apher, aut vafer, aut saltem ufer. Interim cum Clarom. et Voss. scribere malim user quam cum caeteris usser.

User. From the preceding note it is clear that one should read either apher, or vafer, or at least ufer. Meanwhile, with the Clermont and Voss MSS, I would rather write user than, with the rest, usser.

(printed under page 403)

(12) ‹anchor: not visible› · call in col 789 (call not seen)

Redditio. Graece ἀπόδοσις. Sed hoc loco, scite notat Billius, vocabulum istud explicationem potius, aut accommodationem transferre debuit interpres: alioqui verbum ita retinet, ut sensum amittat.

Redditio. In Greek ἀπόδοσις. But in this place, as Billius aptly notes, the translator ought rather to have rendered that word explanation or application; otherwise he keeps the word in such a way as to lose the sense.

(printed under page 403)

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Habet litteras. Sion addunt editt. Eras. et Feuard. Sed quid sibi velit, quidve ad rem praesentem faciat ea vox, explicare non possunt. Crediderim quempiam, ut hujus Irenaei sententiae, Jesum secundum Hebraicam linguam duas et dimidiam habere litteras, veritatem oculis exhiberet, ad marginem codicis sui Hebraicam vocem ישו descripsisse, quam imperitus alter in textum transtulit, sed turbato litterarum ordine corruptam. Nempe pro ישו scripsit ציו, unde factum Σιοῦ, Siou, ac tandem Σιών. At cum peregrina ea vox desit in veteri Feuard. cod., Clarom. et Voss., hanc expunxi.

Habet litteras. The editions of Erasmus and Feuardent add Sion. But what that word means, or what it has to do with the matter in hand, they cannot explain. I should think that someone, to set before the eyes the truth of Irenaeus's statement that Jesus in the Hebrew tongue has two and a half letters, wrote the Hebrew word ישו in the margin of his codex, and another, unskilled, carried it into the text, but corrupted by a disordering of the letters. That is, for ישו he wrote ציו, whence came Σιοῦ, Siou, and at last Σιών. But since this foreign word is absent from Feuardent's old codex, the Clermont and the Voss MSS, I have struck it out.

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Qui est in DCCCLXXXVIII. Ita cod. Clarom. In codice Voss. scribitur: quem in DCCCLXXXVIII, cum quo consentit vetus Feuard. cod. nisi quod post in habeat M. quasi millenarii notam. Sed in editt. Eras., Gall. et Feuard. longe pejus: qui est Judaice LXXXVIII. Nempe vocem Judaice peperit oscitantia scribarum, qui particulam in numeris DCCC praefixam male legentes, litterisque numeralibus perperam copulantes, scripserunt Judaice. Genuinam autem esse nostram lectionem demonstrant, quae lib. I, cap. 15, n. 2, adnotata sunt.

Qui est in 888. So the Clermont codex. In the Voss codex is written quem in 888, with which Feuardent's old codex agrees, except that after in it has M., as if the mark of a thousand. But in the editions of Erasmus, Gallasius and Feuardent it is far worse: qui est Judaice 88. The word Judaice, that is, was born of the scribes' yawning carelessness: misreading the particle in set before the numerals DCCC, and wrongly joining it to the numeral letters, they wrote Judaice. That our reading is the genuine one is shown by what was noted at Book I, ch. 15, n. 2.

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Et sacerdotales nuncupatae. Veteres illas et primas Hebraeorum litteras sacerdotales ab Irenaeo dici censuerim; quod cum his postmodum substitutae fuissent litterae Chaldaicae, nihilominus tamen sacrum Dei nomen יהוה priscis et antiquis characteribus descriptum in lamina aurea fronti appensa gestare soleret summus sacerdos. Et ideo antiqui Hebraeorum characteres dicti sacerdotales, quod jam solis sacerdotibus usitati essent, reliquis vero Chaldaici.

And called priestly. I should judge that Irenaeus calls those old and first letters of the Hebrews priestly because, although the Chaldaic letters were afterwards substituted for them, the high priest nevertheless used to wear the sacred name of God יהוה written in the ancient, primitive characters on a gold plate hung on his forehead. And so the ancient characters of the Hebrews were called priestly, because they were by then in use by the priests alone, while the rest used the Chaldaic.

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Decem quoque quidem. Sic cod. Clarom. cum quo fere consentit Voss. habens: decem quae quidem. In aliis omnibus deest quoque. Cur autem addiderim hanc vocem, ratio mox constabit.

Decem quoque quidem. So the Clermont codex, with which the Voss MS nearly agrees, having decem quae quidem. In all the others quoque is missing. Why I have added this word will presently be clear.

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Scribuntur autem per XV. Sic partim ex editt. partim ex mss. restituo. In illis legitur: scribuntur autem quaeque per quindecim. In Clarom. vero: scribuntur autem quae scribuntur XV. Consentit [… lines at the head of the right note column not visible …] beti seriem dispositis constantes, sic distribui, ut prior nonarius det unitates, secundus denarios, tertius centenarios. Suas litteras eodem ordine et eadem serie distribuunt Hebraei. Sed id discriminis est Graecos inter et Hebraeos, quod illi nullas in alphabeto arithmetico litteras repetant, sed tribus ad 24 litteras additis episemis, βαῦ in priori columna, Κόππα in secunda, Σαμπί in tertia, numerum 27 facile compleant. At Hebraei, cum 22 duntaxat litteras habeant, careantque episemis, tres nonarios, seu numerum 27 complere non possunt, nisi repetitis litteris quinque. Eae autem sunt finales quinque ךםןףץ, quas in ultimo nonario post ת reponunt. Rem oculis exhibebit schema sequens. [Table: א 1, ב 2, ג 3, ד 4, ה 5, ו 6, ז 7, ח 8, ט 9 | י 10, כ 20, ל 30, מ 40, נ 50, ס 60, ע 70, פ 80, צ 90 | ק 100, ר 200, ש 300, ת 400, ך 500, ם 600, ן 700, ף 800, ץ 900 | א̈ 1000, ב̈ 2000, etc.] His animadversis, densa illa auctoris nostri verbis offusa caligo ultro discutitur. Ipsae, inquit, antiquae et primae Hebraeorum litterae decem quoque quidem sunt numero, novissima littera copulata primae. Id est, in hoc conveniunt Hebraeorum litterae cum Graecis, quod et illae quoque in unaquaque columna novem cum sint, desinant semper in denarium, quae prior littera est columnae sequentis: ac proinde si novissima uniuscujusque columnae littera copuletur primae litterae columnae sequentis, decem efficiunt, seu decem sunt numero. Ut v. g. si ט quae novissima littera est primae columnae copuletur cum י, quae prima est columnae sequentis, decem fient. Scribuntur autem per decem; sic enim ordinantur, ut postrema cujuslibet columnae littera in denarium desinente, litterae omnes in varias columnas divisae scribantur per decem, seu per decadas: et quinque, finales videlicet. Quia enim tertius nonarius, seu tertia columna constaret tantum litteris (continues)

They are written by fifteen. So I restore, partly from the editions, partly from the MSS. In the former one reads but each is written by fifteen. In the Clermont MS: but those that are written are written fifteen. [The] agrees [… lines not visible …] consisting of [letters] arranged in the order of the alphabet, are so distributed that the first nine give the units, the second the tens, the third the hundreds. The Hebrews distribute their letters in the same order and series. But there is this difference between Greeks and Hebrews: the former repeat no letters in the arithmetical alphabet, but by adding three episema to the 24 letters, vau in the first column, koppa in the second, sampi in the third, easily make up the number 27. But the Hebrews, having only 22 letters and lacking episema, cannot complete three nines, or the number 27, except by repeating five letters. These are the five finals ךםןףץ, which they place in the last nine after ת. The following table will set it before the eyes. [Table: aleph 1 … teth 9; yod 10 … tsade 90; qoph 100, resh 200, shin 300, tau 400, final kaph 500, final mem 600, final nun 700, final pe 800, final tsade 900; aleph with two dots 1000, beth with two dots 2000, etc.] With this observed, the thick fog spread over our author's words disperses of itself. These very letters, he says, the ancient and first letters of the Hebrews, are also ten in number, the last letter joined to the first. That is, the Hebrew letters agree with the Greek in this, that they too, being nine in each column, always end in the ten, which is the first letter of the following column; and so, if the last letter of each column is joined to the first letter of the following column, they make ten, or are ten in number. For example, if ט, the last letter of the first column, is joined with י, the first of the following column, they will be ten. But they are written by ten; for they are so ordered that, since the last letter of any column ends in a ten, all the letters, divided into various columns, are written by ten, or by decades: and five, namely the finals. For since the third nine, or third column, would consist only of the letters (continues)

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Page

running head: CONTRA HÆRESES
marginal letters: A quia Jesus secundum; B nominis ישע, uti; C secundum Hebraicam; D (15) Et sacerdotales
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:790

calculi, qui est in DCCCLXXXVIII. Et per omnia autem Hebraeorum litterae non conveniunt numero Graecorum, quae maxime deberent, antiquiores et firmiores exsistentes, salvare supputationem nominum. Ipsae enim antiquae, et primae Hebraeorum litterae, et sacerdotales nuncupatae, decem quoque quidem sunt numero, (scribuntur autem per XV) novissima littera copulata primae. Et ideo quidem quaedam secundum subsequentiam

of the reckoning which consists in 888. Moreover, throughout all things the letters of the Hebrews do not agree with the number of the Greeks, though they above all ought, being more ancient and more steadfast, to uphold the computation of the names. For those ancient and first letters of the Hebrews, also called sacerdotal, are indeed ten in number (and they are written by fifteen), the last letter being joined to the first. And therefore indeed some according to sequence

Editors' notes and page, col. 790

Page

running head: RA HÆRESES LIB. II.
marginal letters: A calculi, qui est; B exigit sensus, nec; C rum 27 facile; D His animadversis, densa
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:791

scribunt, sicuti et nos : quaedam autem retrorsum a dextra parte in sinistram retorquentes litteras. Et Christus autem supputationem nominis convenientem Aeonis Pleromatis eorum habere debuit, qui ad stabilitatem et correctionem Pleromatis eorum prolatus est, secundum quod dicunt. Et Pater autem similiter et per litteras, et per numerum, continere debuit numerum eorum, qui ab eo prolati sunt Aeonum ; sed et Bythus similiter; nihilominus autem et Unigenitus, et maxime autem super omnia nomen quod dicitur Deus, quod et ipsum Hebraice Baruch dicitur, et duas et dimidiam habet litteras. Ex hoc ergo quod firmiora nomina secundum Hebraicam et Graecitatis linguam, nec secundum numerum litterarum, nec secundum supputationem conveniunt figmento eorum, manifesta est de reliquis impudenter extorta supputatio.

they write, even as we do; but some backwards, turning the letters back from the right side towards the left. And Christ also ought to have had a computation of His name agreeing with the Aeons of their Pleroma, He Who was put forth for the stability and correction of their Pleroma, according to what they say. And the Father also similarly, both by letters and by number, ought to have contained the number of those Aeons that were put forth by Him; and Bythus similarly; and none the less the Only-begotten also, and above all the name over all which is called God, which itself in Hebrew is called Baruch, and has two and a half letters. From the fact, therefore, that the more steadfast names according to the Hebrew and the Greek tongues agree with their figment neither according to the number of the letters nor according to the computation, the shamelessly forced computation in regard to the rest is manifest.

3. Etenim ex lege, eligentes quaecunque concurrunt sectae eorum numero, tentant violenter probationes facere. Si autem erat propositum Matri eorum, sive Salvatori, per Demiurgum typos eorum, quae sunt in Pleromate ostendere, in verioribus et sanctioribus fieri typos fuissent operati : et maxime autem in ipsa arca Testamenti, per quam et omne tabernaculum testimonii compositum est. Facta est autem haec, longitudo quidem ejus cubitis duobus et dimidio, latitudo autem ejus uno cubito et dimidio, et altitudo cubito uno et dimidio : numerus autem iste

3. For indeed from the law, choosing out whatever things concur with the number of their sect, they violently attempt to make proofs. Yet if it had been the purpose of their Mother, or of the Saviour, to show through the Demiurge types of those things which are in the Pleroma, they would have wrought that types should be made in things truer and holier, and above all in the very ark of the Covenant, on account of which the whole tabernacle of testimony also was put together. Now this was made, its length indeed of two cubits and a half, and its breadth of one cubit and a half, and its height of one cubit and a half; and this number

Editors' notes and page, col. 791

Footnotes

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Exod. XXV, 10.

Exodus 25:10.

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(84) ‹anchor: et dimidio› · call in col 791

Ibid. 17.

Ibid., v. 17.

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Ibid. 23.

Ibid., v. 23.

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Ibid. 31.

Ibid., v. 31.

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(87) ‹anchor: not visible› · call not seen

Exod. XXVI, 1.

Exodus 26:1.

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(88) ‹anchor: not visible› · call not seen

Ibid. 7.

Ibid., v. 7.

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Ibid. 2.

Ibid., v. 2.

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Quaedam secundum subsequentiam scribunt... quaedam autem retrorsum, etc. Id est, quasdam litteras a sinistra in dexteram, more Graecorum et Latinorum scribunt, nec a dextra in sinistram partem retorquent. Tales sunt saltem א, ן, et quatuor finales ך, ן, ת et ץ, alias vero a dextra parte in sinistram retorquent. Et in hoc etiam Graecis et Latinis dissimiles sunt Hebraeorum litterae.

Some they write in sequence ... but some backwards, etc. That is, some letters they write from left to right, in the manner of the Greeks and Latins, and do not turn them back from right to left. Such at least are א, ן, and the four finals ך, ן, ת and ץ; others they turn back from the right side to the left. In this too the letters of the Hebrews are unlike the Greek and Latin.

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Aeonis. Pro Aeonibus. Sic supra cap. 14, n. 8.

Aeonis, for Aeonibus. So above, ch. 14, n. 8.

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Super omnia nomen. Editi minus bene, super omne nomen.

Super omnia nomen. The printed editions, less well, super omne nomen.

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Baruch. Ita vetus Feuard., cod. Clarom., Voss., et Grab.; caeteri perperam, Barneth. Porro Baruch, benedictus, Dei cognomen esse nemo nescit.

Baruch. So Feuardent's old codex, the Clermont codex, the Voss MS and Grabe; the rest wrongly Barneth. That Baruch, blessed, is a surname of God, no one is unaware.

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Duas et dimidiam habet litteras. Sic enim Baruch Hebraice scribitur, ברך, ubi Kaph finale pro dimidia duntaxat littera ab Irenaeo computatur, quod extrema ejus parte non retorta, uti retorqueri solet cum vocem non terminat, velut imperfectum maneat.

It has two and a half letters. For so Baruch is written in Hebrew, ברך, where the final Kaph is counted by Irenaeus as only half a letter, because, its end not being turned back as it usually is when it does not close a word, it remains as if incomplete.

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Per quam. In Graeco scriptum fuisse haud dubito δι' ἣν, quod vertendum erat, propter quam.

Per quam. I do not doubt that the Greek had δι' ἥν, which should have been translated on account of which.

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Per quem. In Eras., Gall., Clarom. et om. Anglic. per quam, nec male si ad arcam referatur.

Per quem. Erasmus, Gallasius, the Clermont and all the English MSS have per quam, and not wrongly, if it is referred to the ark.

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Septem quidem habens calamiscos. Καλαμίσκος, inquit Feuard., significat, praeter alia, parvulam arundinem, et fistulam: et quia harum formam habebant tres cannae illae ex candelabri Mosaici medio stipite utrinque prodeuntes, hic Graeca voce καλαμίσκους eas appellat. Sic ille. Sed cum sex calamiscos duntaxat Moses referat Exod. XXV, 32 et 33, septem vero memoret Irenaeus, necesse est hic inter calamiscos annumeraverit supremam et extremam candelabri stipitis partem, quae et ipsa desinebat in scyphum, sphaerulamque, ac lilium. Et hinc septifidum passim appellatur candelabrum.

Having seven branches. Καλαμίσκος, says Feuardent, means among other things a little reed, or pipe; and because those three stems coming out on either side from the central shaft of the Mosaic lampstand had their shape, he here calls them by the Greek word καλαμίσκους. So he. But since Moses reports only six branches, Exod. 25:32 and 33, while Irenaeus mentions seven, he must here have counted among the branches the top and end of the lampstand's shaft, which itself also ended in a cup, a knop and a lily. And hence the lampstand is commonly called seven-branched.

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Facta fuissent. Sic Clarom. et Anglic., caeteri factum fuisset.

Facta fuissent. So the Clermont and English MSS; the rest factum fuisset.

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Atria. Graecam vocem αὐλαίας hic et paulo post vertere debuisset interpres cum Vulgata cortinas, sive vela.

Atria. The translator should have rendered the Greek word αὐλαίας here and a little later, with the Vulgate, curtains, or hangings.

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Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A scribunt, sicuti et; B nec secundum supputationem; C quatuor, necesse fuit; D non mihi, sed
old-edition numerals: 151 after fieri
other: Latin only, no Greek printed

PG 7:792

cubitorum in nullo convenit figmento eorum, per quem maxime typus ostendi debuit. Et propitiatorium autem similiter in nullo convenit expositionibus eorum. Adhuc autem et mensa propositionis, duobus cubitis longitudo, et unius cubiti latitudo, altitudo autem ejus unius cubiti et dimidii, (haec ante sancta sanctorum) per quae ne una quidem quantitas numeri significantiam quaternationis, sive octonationis, aut reliqui Pleromatis eorum continet. Quid autem candelabrum septem quidem habens calamiscos, lucernas autem septem? Et si quidem secundum typum facta fuissent, calamiscos octo, totidemque lucernas habere debuit, ad typum primae octonationis, quae praefulget in Aeonibus, et illuminat omnem plenitudinem. Atria autem decem exsistentia diligenter numeraverunt, typum ea dicentes decem Aeonum ; pelles autem jam non numeraverunt secundum numerum undecim factas. Sed neque ipsorum atriorum magnitudinem mensi sunt, viginti et octo cubitorum longitudinem unumquodque atrium habens. Et columnarum longitudinem factam decem cubitorum exponunt propter decadem Aeonum : Latitudo autem unius et dimidii cubiti erat uniuscujusque columnae, non jam exponunt, neque numerum omnium columnarum, neque serarum earum, quoniam non communicat argumento eorum. Quid autem oleum unctionis, quod omne tabernaculum sanctificavit?

of cubits in no way agrees with their figment, though through it above all the type ought to have been shown. And the mercy-seat also similarly in no way agrees with their expositions. Moreover, the table of showbread also, its length two cubits, and its breadth of one cubit, and its height of one cubit and a half (these before the holy of holies), through which not even a single sum of a number contains a signification of the tetrad, or of the ogdoad, or of the rest of their Pleroma. And what of the candlestick, having indeed seven branches, and seven lamps? Yet if indeed they had been made according to a type, it ought to have had eight branches and as many lamps, after the type of the first ogdoad, which shines forth among the Aeons and illuminates the whole fullness. The curtains, moreover, being ten, they have diligently numbered, calling them a type of the ten Aeons; whereas the skins, made according to the number eleven, they have no longer numbered. Nor have they measured the size of those curtains themselves, each curtain having a length of twenty and eight cubits. And the length of the pillars, made of ten cubits, they expound on account of the decad of Aeons; but that the breadth of each pillar was of one and a half cubits they no longer expound, nor the number of all the pillars, nor of their bars, since it does not communicate with their argument. And what of the anointing oil, which sanctified the whole tabernacle?

Editors' notes and page, col. 792

Footnotes

(90) ‹anchor: uniuscujusque columnae› · call in col 792

Ibid. 16.

Ibid., v. 16.

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(91) ‹anchor: argumento eorum› · call in col 792

Ibid. 26.

Ibid., v. 26.

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(28) ‹anchor: Latitudo autem unius› · call in col 792

Latitudo autem unius, etc. Ita versio LXX, Exodi XXVI, 16, πήχεως ἑνὸς καὶ ἡμίσους τὸ πλάτος τοῦ στύλου τοῦ ἑνός. At in Hebraeo textu et Latina Vulgata, aliisque versionibus, de tabulis, non e lumnis haec dicuntur.

But the breadth of one, etc. So the Septuagint version, Exodus 26:16, "the breadth of the one pillar a cubit and a half." But in the Hebrew text, the Latin Vulgate and other versions this is said of the boards, not of the columns.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A cubitorum in nullo; B plenitudinem. Atria; C (21) Baruch. Ita; D cum sex calamiscos
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:793

Fortasse latuit Salvatorem, aut dormiente Matre eorum Demiurgus a semetipso de pondere praecepit : unde et dissonat ad Pleroma eorum, Smyrnae quidem habens siclos quingentos : ireos D, cinnamomi CCL, calamisci CCL, et super haec oleum, ita ut ex quinque commistionibus subsistat. Et incensum autem similiter de stacte, et ungula, et galbano, et hedyosmo, et thure, quae in nullo communicare possunt, neque commistionibus, neque pondere, argumento eorum. Irrationabile est ergo et omnino rusticanum, in sublimibus quidem et elegantioribus legis non servatos esse typos; in caeteris autem, sicubi aliquis numerus concurrit cum his quae ipsi dicunt, typos esse asseverare eorum, quae sunt in Pleromate, cum omnis numerus multifarie in Scripturis sit positus : ita ut possit qui velit, non solum octonationem, et decadem, et duodecada, sed quemlibet ex Scripturis constituere numerum, et hunc typum esse commentati a se erroris.

Perhaps it escaped the notice of the Saviour, or while their Mother was sleeping the Demiurge of himself gave command concerning its weight; whence also it is at variance with their Pleroma, having indeed of myrrh five hundred shekels, of iris 500, of cinnamon 250, of sweet calamus 250, and over and above these oil, so that it consists of five mixtures. And the incense also similarly of stacte, and onycha, and galbanum, and mint, and frankincense, which can in no way communicate, either by mixtures or by weight, with their argument. It is therefore unreasonable and altogether boorish that in the more sublime and choicer things of the law types were not observed, while in the rest, wherever any number concurs with the things that they themselves say, they affirm that there are types of the things which are in the Pleroma, seeing that every number is set down in manifold ways in the Scriptures, so that whoever wishes may establish from the Scriptures not only the ogdoad, and the decad, and the dodecad, but any number whatever, and say that this is a type of the error devised by himself.

4. Quia autem hoc verum est, numerus iste, qui quinque dicitur, in nullo communicans argumento

4. And that this is true, that number which is called five, communicating in no way with their argument,

Editors' notes and page, col. 793

Footnotes

(printed under page 405) (91–92) ‹anchor: subsistat› · call in col 793 Exod. XXX, 23 seqq.

Exodus 30:23 ff.

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(93) ‹anchor: argumento eorum› · call in col 793

Ibid. 34 seqq.

Ibid., v. 34 ff.

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(94) ‹anchor: 4. Quia autem› · call in col 793

Cap. XLII.

Chapter XLII.

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(95) ‹anchor: not visible› · call in col 794 (not visible)

Matth. XIV, 19 et 21.

Matthew 14:19 and 21.

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Matth. XXV, 2.

Matthew 25:2.

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(97) ‹anchor: not visible› · call in col 794 (not visible)

Matth. XVII, 1 et 3.

Matthew 17:1 and 3.

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(98) ‹anchor: not visible› · call in col 794 (not visible)

Luc. VIII, 51.

Luke 8:51.

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(99) ‹anchor: not visible› · call in col 794 (not visible)

Luc. XVI, 28.

Luke 16:28.

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(100) ‹anchor: not visible› · call in col 794 (not visible)

Joan. V, 2.

John 5:2.

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(29) ‹anchor: de pondere› · call in col 793

De pondere. Ita Clarom., Arund., Merc. 2, et Grab.; caeteri perperam, dependere, aut deponere.

De pondere. So the Clermont, the Arundel, Mercerus 2 and Grabe; the rest wrongly dependere or deponere.

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(30) ‹anchor: Smyrnae› · call in col 793 (the note's numeral prints like "50" in the scan)

Smyrnae. Gr. σμύρνης, myrrhae.

Smyrnae. Greek σμύρνης, of myrrh.

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Ireos. Gr. ἴρεως, in genitivo; quod vulgatus Bibliorum interpres vertit, casiae. Sed de his et sequentibus aromatibus consule sis Bibliorum interpretes; haec enim explicare nostri non est instituti.

Ireos. Greek ἴρεως, in the genitive, which the Vulgate translator of the Bible renders of cassia. But on these and the following spices consult, if you please, the interpreters of the Bible; for it is not our purpose to explain them.

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Calamisci. Calami odori genus est.

Calamisci. It is a kind of sweet cane.

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Ungula. Gr. ὄνυχος. Onycha vertit vulgatus Bibliorum interpres. Quoddam aromatis genus esse constat; sed quid sit, non liquet.

Ungula. Greek ὄνυχος. The Vulgate translator of the Bible renders onycha. It is agreed to be some kind of spice; but what it is, is not clear.

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Hedyosmo. Ἡδύοσμον herbam odoram esse, quae mentha Latinis dicitur, nemo nescit. Sed hic lapsus videtur Irenaeus, pro Χαλβάνην ἡδυσμοῦ, Galbanum boni odoris, uti nunc legitur Exodi XXX, 34, tum in LXX, tum in Vulgata, legens Χαλβάνην, ἡδύοσμον: sicque sacrum thymiama, perinde ut sacrum oleum, ex quinque commistionibus subsistere arbitratus est; cum tamen loco Exodi citato quatuor duntaxat aromatici gummi species recenseantur, quibuscum mentha nihil affine habet.

Hedyosmo. No one is unaware that ἡδύοσμον is a fragrant herb, which the Latins call mint. But here Irenaeus seems to have slipped, reading Χαλβάνην, ἡδύοσμον for Χαλβάνην ἡδυσμοῦ, galbanum of sweet odour, as is now read at Exodus 30:34 both in the Septuagint and in the Vulgate; and so he thought that the sacred incense, like the sacred oil, consists of five mixtures; whereas in the passage of Exodus cited only four kinds of aromatic gum are listed, with which mint has nothing in common.

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Asseverare. Sic omnes editt., at mss. Clarom. et 4 Anglic. asseverant.

Asseverare. So all the editions; but the Clermont MS and four English MSS have asseverant.

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In Scripturis. Ita Clarom., Voss. et edit. Oxon. In caeteris deest in.

In Scripturis. So the Clermont, the Voss MS and the Oxford edition. In the rest in is missing.

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Demonstrationem. Ante hanc vocem in editt. Eras., Gall. et Feuard. legitur demonstrata; sed hanc non agnoscunt mss. Clarom., Arund. et Voss.

Demonstrationem. Before this word the editions of Erasmus, Gallasius and Feuardent read demonstrata; but the Clermont, Arundel and Voss MSS do not recognise it.

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Sed et Agape nomen. Nomen auctoritate cod. Voss. expunxit Grab. quia, inquit, sequitur pluralis sunt. Sed non attendit vir doctus, sunt referri ad litterae, non ad nomen. At in Clarom. paulo aliter habetur: Sed non et Agape sunt litterae quinque; nec male, si interrogative accipiatur.

Sed et Agape nomen. Grabe struck out nomen on the authority of the Voss codex because, he says, the plural sunt follows. But the learned man did not notice that sunt refers to litterae, not to nomen. In the Clermont MS it runs a little differently: Sed non et Agape sunt litterae quinque; and not badly, if it is taken as a question.

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Habitus crucis fines et summitates habet quinque, etc. Haec a Justino Martyre mutuatus fuisse videtur Irenaeus. Ille enim in Dialogo cum Tryphone n. 91, de cruce ita disserit: Μονοκέρωτος κέρατα οὐδενὸς ἄλλου πράγματος, ἢ σχήματος ἔχοι ἄν τις εἰπεῖν, καὶ ἀποδεῖξαι, εἰ μὴ τοῦ τύπου, ὃς τὸν σταυρὸν δείκνυσιν. Ὄρθιον γὰρ τὸ ἓν ἐστι ξύλον, ἀφ' οὗ ἐστι τὸ ἀνώτατον μέρος εἰς κέρας ὑπερηρμένον ὅταν τὸ ἄλλο ξύλον προσαρμοσθῇ, καὶ ἑκατέρωθεν ὡς κέρατα τῷ ἑνὶ κέρατι παρεζευγμένα τὰ ἄκρα φαίνηται καὶ τὸ ἐν μέσῳ πηγνύμενον ὡς κέρας, καὶ αὐτὸ ἐξέχον ἐστιν, ἐφ' ᾧ ἐποχοῦνται οἱ σταυρούμενοι, καὶ βλέπεται ὡς κέρας καὶ αὐτὸ, σὺν τοῖς ἄλλοις κέρασι, συνεσχηματισμένον, καὶ πεπηγμένον. Per Monocerotis cornua nemo dicere, aut ostendere potest rem aliam, seu figuram referri, nisi eam quae crucis speciem adumbrat. Hujus enim lignum unum arrectarium est, cujus pars summa tanquam cornu eminet: cum alterum lignum (transversarium cognominatur) aptatum est, hujus extremitates instar cornuum alteri cornu junctorum proeminentes utrinque videntur. Illud vero quod in medio defixum est, et ipsum tanquam cornu eminet, quo innixi sustinentur, qui crucifiguntur, et apparet veluti cornu illud quoque cum aliis cornibus conformatum atque compactum. Quamvis autem Justinus quatuor duntaxat crucis fines, seu cornua memoret, Irenaeus vero quinque, alter tamen ab altero non differt. Nam ille ad crucis extremitates quae eminent seu apparent, attendit; arrectarii proinde extremitatem infimam terra defossam silentio praetermittit: hic omnes extremitates, illam etiam quae in terram defigitur, sibi commemorandas putavit, ut numerum quinarium expleret. De quatuor quidem extremitatibus sive cornibus, quae ex utroque ligno, arrectario scilicet et transversario exsurgunt, omnibus constat; sed de quinta non item. Alii de suppedaneo, sive asserculo, seu tabula, cui innixi simul et fixi pedes, interpretantur. Imo Scaliger in animadversionibus Eusebianis, non suppedaneum modo, sed et lignum quoddam medio stipiti impactum, cui insideret et velut inequitaret is qui cruci affigebatur, ex Justini et Irenaei verbis eruere se posse putat. Reclamant alii. Ac de suppedaneo quidem scripsit Justus Lipsius lib. II De cruce, cap. 10, nimis accuratam eam fabricam, imo delicatam videri. De pegmate vero medio stipiti infixo scribit Fullenus lib. IV Miscellan. sacr., cap. 12, imaginarium esse Scaligeri inventum, quod nullius, nisi forte Japonensium, testimonio confirmari queat. Legesis utrumque.

The shape of the cross has five ends and tips, etc. Irenaeus seems to have borrowed this from Justin Martyr. For he discourses thus on the cross in the Dialogue with Trypho, n. 91: "No one could say or show that the horns of the unicorn belong to any other thing or shape than to the type that shows the cross. For one beam stands upright, whose topmost part is raised up into a horn when the other beam is fitted to it, and the ends appear on either side like horns joined to the one horn; and what is fixed in the middle, like a horn, itself also projects, on which those who are crucified are borne up, and it too is seen as a horn shaped and fixed together with the other horns." [The Latin then renders the same.] Although Justin mentions only four ends, or horns, of the cross, and Irenaeus five, the one does not differ from the other. For Justin attends to the ends of the cross that stand out or are visible, and so passes over in silence the lowest end of the upright, sunk in the ground; Irenaeus thought he should mention all the ends, including the one fixed into the ground, to make up the number five. About the four ends or horns that rise from the two beams, the upright and the crosspiece, all agree; but not so about the fifth. Some interpret it of the footrest, or small board or plank, on which the feet both rested and were fixed. Indeed Scaliger, in his notes on Eusebius, thinks he can draw from the words of Justin and Irenaeus not only a footrest but also a piece of wood driven into the middle of the stake, on which the man fastened to the cross would sit and as it were ride. Others protest. Of the footrest Justus Lipsius wrote, Book II On the Cross, ch. 10, that this construction seems too elaborate, even dainty. Of the peg fixed in the middle of the stake Fullerus writes, Book IV of his Miscellanea sacra, ch. 12, that it is an imaginary invention of Scaliger's, which can be confirmed by no one's testimony, unless perhaps the Japanese. Read both.

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Page

running head: CONTRA HÆRESES L
marginal letters: A Fortasse latuit Salvatorem,; B Pleromate, cum omnis; C sequentibus aromatibus consule; D (36) In Scripturis.
old-edition numerals: (none)
other: Latin only, no Greek printed; argu- split at column break

PG 7:794

eorum, nec concurrens figmento eorum, nec conveniens eis ad typicam eorum, quae sunt in Pleromate, demonstrationem, ex Scripturis sic suscipiet probationem. Soter nomen quinque litterarum, et Pater autem habet quinque litteras; sed et Agape nomen sunt litterae quinque, et Dominus noster panes quinque benedicens, satiavit hominum quinque millia; sapientes virgines a Domino sunt quinque dictae, et stultae similiter quinque. Iterum quinque viri cum Domino fuisse dicuntur, quando testimonio Patris occurrit, scilicet Petrus, et Jacobus, et Joannes, et Moyses, et Helias ; quintus autem ingressus Dominus ad mortuam puellam, suscitavit eam : Nullum enim, inquit, permisit intrare, nisi Petrum, et Jacobum, et patrem et matrem puellae. Ille dives apud inferos ait habere se quinque fratres, ad quos unum ire rogat ex mortuis resurgentem. Natatoria piscina quinque habebat porticus, unde Dominus paralyticum sanum in suam domum ire praecepit. Et ipse habitus crucis, fines et summitates habet quinque, duos in longitudine, et duos in

nor concurring with their figment, nor agreeing with them for a typical demonstration of the things which are in the Pleroma, will thus receive proof from the Scriptures. Soter is a name of five letters, and Pater also has five letters; and the name Agape too is five letters; and our Lord, blessing five loaves, satisfied five thousand men; the wise virgins are called five by the Lord, and the foolish similarly five. Again, five men are said to have been with the Lord when He met with the testimony of the Father, namely Peter, and James, and John, and Moses, and Elias; and entering as the fifth unto the dead maiden, the Lord raised her up: For He suffered no man, it says, to go in, save Peter, and James, and the father and mother of the maiden. That rich man in hell says that he has five brethren, unto whom he begs that one rising from the dead may go. The pool for swimming had five porches, whence the Lord commanded the paralytic to go healed into his house. And the very form of the cross has five ends and extremities, two in the length, and two in

Editors' notes and page, col. 794

Page

running head: A HÆRESES LIB. II.
marginal letters: A mento eorum, nec; B Jacobum, et patrem; C ὡς κέρας καὶ; D commemorandas putavit, ut
old-edition numerals: 152 after summitates
other: Latin only, no Greek printed; mento split from preceding column

PG 7:795

latitudine, et unum in medio, in quo requiescit qui clavis affigitur. Unaquaeque manus nostra digitos quinque habet; sed et sensus habemus quinque : et quae in nostris sunt visceribus, in quinque possunt numerari, cor, et hepar, pulmones, splen et renes. Adhuc etiam totus homo in hunc numerum potest dividi, caput, pectus, venter, femora, pedes. Quinque aetates transit humanum genus : primum infans, deinde puer, deinde parvulus, et post hoc juvenis, sic deinde senior. In quinque libris legem populo Moyses tradidit. Unaquaeque tabula, quam accepit a Deo, praecepta habebat quinque. Velamen sanctum sanctorum cooperiens columnas habebat quinque. Et holocausti altare, altitudo ejus erat quinque cubitorum. Sacerdotes in eremo electi sunt quinque, scilicet Aaron, Nadab, Abiud, Eleazar et Ithamar. Talaris, et Logium, et reliqua sacerdotalis compositio de quinque contexta sunt ; habebant enim aurum, et hyacinthum, et purpuram, et coccinum, et byssum. Et quinque reges Amorrhaeorum in speluncis concludens Jesus Nave, capita eorum inculcari dedit populo. Et alia quoque multa millia hujusmodi, et in hoc numero, et in quo quis voluerit, sive ex Scripturis, sive ex subjacentibus naturae operibus colligere potest : et non jam ob hoc quinque Aeonas esse dicimus super Demiurgum, nec quinionem, quasi ut divinam rem aliquam, consecramus, nec instabilia, nec deliramenta per vanum istum laborem confirmare tentamus, neque creaturam bene aptatam a Deo cogimus male in typos non exsistentium transferri, et impia et nefaria dogmata introducere, cum detectio et eversio ab omnibus sensum habentibus possit exsistere.

the breadth, and one in the middle, on which rests he who is fastened with the nails. Each hand of ours has five fingers; and we also have five senses; and the things that are in our inward parts can be numbered as five: heart, and liver, lungs, spleen, and kidneys. Moreover, the whole man also can be divided into this number: head, breast, belly, thighs, feet. The human race passes through five ages: first the infant, then the boy, then the little lad, and after this the youth, and so finally the elder. In five books Moses delivered the law to the people. Each table which he received from God had five commandments. The veil covering the holy of holies had five pillars. And the altar of burnt offering, its height was of five cubits. Five priests were chosen in the wilderness, namely Aaron, Nadab, Abiud, Eleazar, and Ithamar. The robe reaching to the ankles, and the breastplate, and the rest of the priestly vesture were woven of five things; for they had gold, and blue, and purple, and scarlet, and fine linen. And Joshua the son of Nun, shutting up the five kings of the Amorites in caves, gave their heads to be trodden upon by the people. And many other thousands of this sort, both in this number and in whatever number anyone wishes, can one gather either from the Scriptures or from the works of nature that lie before us; and yet we do not on this account say that there are five Aeons above the Demiurge, nor do we consecrate the number five as though it were some divine thing, nor do we attempt to confirm unstable things and ravings through this vain labour, nor do we wickedly force the creation well fitted together by God to be transferred into types of non-existent things, and to introduce impious and nefarious dogmas, when their detection and overthrow can be brought about by all who have sense.

Editors' notes and page, col. 795

Footnotes

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Exod. XXVI, 37.

Exodus 26:37.

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Exod. XXVII et XXXVIII, 1.

Exodus 27 and 38:1.

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Exod. XXVIII, 4.

Exodus 28:4.

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Ibid. 5.

Ibid., v. 5.

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Josue X, 17 seqq.

Joshua 10:17 ff.

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In quo. Alii, ubi

In quo. Others, ubi.

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Praecepta habebat quinque. Non una est omnium de divisione praeceptorum sententia. Josephus lib. III Antiquit. Judaic. cap. 6, et Philo Judaeus in libro De Decalogo, perinde atque Irenaeus, quinque in unaquaque tabula scripta fuisse putant; nisi quod Philo praeceptum de honorandis parentibus, duarum tabularum quoddam vinculum et connexionem esse arbitratur. Alii tria duntaxat in priori, septem in posteriori tabula collocant. Alii communius quatuor priora mandata, quibus Dei cultus explicatur, priori tabulae ascribunt; sex alia, quibus proximi dilectio jubetur, posteriori. De his lege Origenem, hom. 8, in cap. XX Exodi, Clement. Alexandr. lib. VI Strom., Augustinum lib. Quaest. super Exod., cap. 71, et alios.

It had five commandments. Not everyone holds the same view on the division of the commandments. Josephus, Jewish Antiquities III, ch. 6, and Philo the Jew in his book On the Decalogue, like Irenaeus, think five were written on each tablet; except that Philo considers the commandment on honouring parents a kind of bond and link between the two tablets. Others place only three on the first tablet and seven on the second. Others, more commonly, assign the first four commandments, which set out the worship of God, to the first tablet, and the other six, which enjoin love of neighbour, to the second. On these read Origen, Homily 8 on Exodus ch. 20, Clement of Alexandria, Stromata VI, Augustine, Questions on Exodus, ch. 71, and others.

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Columnas habebat quinque. Confundit Irenaeus velum, quod in introitu tabernaculi positum erat, cum eo quod Sanctum sanctorum claudebat; illud enim ante columnas quinque, hoc ante quatuor duntaxat ducebatur, ut constat ex Exodi XXVI, 32 et 37.

It had five columns. Irenaeus confuses the veil set at the entrance of the tabernacle with the one that closed off the Holy of Holies; for the former was hung before five columns, the latter before only four, as is clear from Exodus 26:32 and 37.

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Altitudo ejus. In Clarom. et Voss. deest ejus. Sed nisi pro altitudo legendum sit latitudo, memoria lapsus tribuit Irenaeus altitudini, quae longitudini et latitudini ascribenda erant. Nam Exodi XXVII, 1, legitur: Facies et altare de lignis Setim, quod habebit quinque cubitos in longitudine, et totidem in latitudine, id est, quadrum, et tres cubitos in altitudine.

Its height. In the Clermont and Voss MSS ejus is missing. But unless latitudo should be read for altitudo, Irenaeus by a slip of memory assigned to the height what belonged to the length and breadth. For Exodus 27:1 reads: You shall make also an altar of setim wood, which shall be five cubits in length and as many in breadth, that is, square, and three cubits in height.

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Logium. Rationale dicit Vulgata nostra.

Logium. Our Vulgate says rationale (the breastpiece).

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(45) ‹anchor: millia› · call in col 795

Multa millia. In Voss. deest millia.

Multa millia. In the Voss MS millia is missing.

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Et mensis in duodecim. Clarom. et mensis X in XII; uterque numerus forte retinendus, et legendum, mensis in X et XII.

Et mensis in duodecim. The Clermont MS has et mensis X in XII; perhaps both numbers should be kept, and one should read mensis in X et XII.

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In contrarium. Est quod post haec in editt. exstabat, colon claudens, delevit Grabius auctoritate cod. Vossii, adeo ut jam textus continuo procedat.

In contrarium. The Est which stood after these words in the editions, closing the clause, Grabe deleted on the authority of the Voss codex, so that the text now runs on continuously.

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In duodecim dividitur partes. Ex praecedentibus et sequentibus evidenter patet ita legendum esse, non vero, in duas dividitur partes, ut perperam oscitantia scribarum legitur in omnibus exemplaribus.

It is divided into twelve parts. From what precedes and follows it is evident that this is the reading, not it is divided into two parts, as through the scribes' carelessness is wrongly read in all the copies.

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Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A latitudine, et unum; B torum. Sacerdotes in; C istum laborem confirmare; D communius quatuor priora
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:796

5. Quis enim concedat eis CCCLXV tantum dies habere annum, ut sint duodecim menses triginta diebus, in typum duodecim Aeonum, dissimili et typo exsistente? Illic enim unusquisque Aeonum tricesima pars est universi Pleromatis, mensis autem duodecima pars anni ab ipsis esse dicitur. Si quidem annus in triginta divideretur, et mensis in duodecim, conveniens putaretur typus esse mendacio eorum. Nunc autem in contrarium. Pleroma quidem eorum in triginta dividitur, pars autem ejus aliqua in duodecim : hic autem omnis quidem annus in duodecim dividitur partes, pars autem ejus aliqua in triginta. Insulse itaque Salvator mensem quidem universi Pleromatis typum fecit fieri, annum autem ejus, quae in Pleromate est, duodecadis; magis enim conveniebat annum quidem in triginta dividere, sicut et totum Pleroma ; mensem autem in duodecim, sicut et sunt in Pleromate eorum Aeones. Et illi quidem omne Pleroma in tres dividunt, id est, in octonationem, et decadem, et duodecadem : hic autem annus in quatuor dividitur, id est, vernum, aestatem, autumnum et hiemem. Sed neque menses, quos dicunt typum esse tricenarii, praefinitive triginta habent dies, sed alii quidem plures, alii autem minus, eo quod quinque dies superponantur eis. Et dies autem non semper praefinitas duodecim habet horas, sed a novem usque ad XV ascendit, et iterum a XV in novem descendit. Non jam propter triginta Aeonas facti sunt menses triginta dierum ; alioquin haberent praefinitas tricenarias dies : neque iterum dies horum, ut duodecim Aeonas per duodecim horas figurarent : haberent enim et ipsi praefinitas semper duodecim horas.

5. For who would grant them that the year has only 365 days, so that there are twelve months of thirty days, after the type of the twelve Aeons, when the type itself is unlike? For there each of the Aeons is the thirtieth part of the whole Pleroma, whereas the month is said by them to be the twelfth part of the year. If indeed the year were divided into thirty, and the month into twelve, the type might be thought to agree with their falsehood. Now, however, it is on the contrary. Their Pleroma indeed is divided into thirty, and a certain part of it into twelve; whereas here the whole year indeed is divided into twelve parts, and a certain part of it into thirty. Foolishly, therefore, did the Saviour cause the month to be made a type of the whole Pleroma, and the year a type of that dodecad which is in the Pleroma; for it was more fitting to divide the year into thirty, even as the whole Pleroma, and the month into twelve, even as the Aeons are in their Pleroma. And they indeed divide the whole Pleroma into three, that is, into an ogdoad, and a decad, and a dodecad; whereas here the year is divided into four, that is, spring, summer, autumn, and winter. Nor again do the months, which they say are a type of the triacontad, have precisely thirty days, but some indeed have more, and some fewer, because five days are added over and above to them. And the day also does not always have precisely twelve hours, but rises from nine up to 15, and again descends from 15 to nine. Therefore the months of thirty days were not made on account of the thirty Aeons, otherwise they would have precisely thirty days; nor again the days of these, that they might figure the twelve Aeons through twelve hours, for they too would always have precisely twelve hours.

Editors' notes and page, col. 796

Footnotes

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Sed a novem usque ad XV... a XV usque in novem. Sic malui cum Clarom. compendio scribere, quam cum aliis codd. vel, a nona usque ad quindecimam... a quindecima usque ad novem; vel, a novem usque ad quindecimam... a quindecima usque ad novem. Consentit cod. Voss. nisi quod pro XV, bis scriptus sit numerus XII, male ortus ex simili figura XV.

But from nine up to 15 ... from 15 down to nine. I preferred to write it in abbreviated form with the Clermont MS rather than, with the other codices, either from the ninth up to the fifteenth ... from the fifteenth to nine, or from nine up to the fifteenth ... from the fifteenth to nine. The Voss codex agrees, except that for XV the number XII is written twice, wrongly arising from the similar figure XV.

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(50) ‹anchor: dies horum› · call in col 796

Neque iterum dies horum. Vel subintellige, figura facti sunt, seu horum causa facti sunt; vel lege: neque iterum dies horarum duodecim.

Neque iterum dies horum. Either understand were made as a figure, or were made for their sake; or read: nor again the days of twelve hours.

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(51) ‹anchor: praefinitas semper› · call in col 796

Haberent enim et ipsi praefinitas semper. Ita Clarom. et Arund. consentiunt quoad vocem praefinitas Voss. et Merc. 1. Sed in Feuard. editt. perperam exstat: haberent ipsi enim praefiguratas semper; et eodem modo in Eras. et Gall. nisi quod (continues)

For they too would always have fixed [hours]. So the Clermont and Arundel MSS; the Voss MS and Mercerus 1 agree as to the word praefinitas. But in Feuardent's editions it wrongly stands: for they themselves would always have prefigured; and the same in Erasmus and Gallasius, except that (continues)

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A 5. Quis enim; B mate est, duodecadis;; C triginta Æonas facti; D tibus et sequentibus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:797

6. Adhuc autem materialia sinistram vocantes, et ex necessitate quae sunt sinistrae, in corruptionem cedere dicentes, et Salvatorem venisse ad ovem perditam, ut eam transferat ad dextram, id est ad illas quae sunt salutis nonaginta et novem oves, quae non perierunt, sed in ovili permanserunt : sinistrae manus exsistentes levamen, non esse salutis, consentire eos necesse est. Et hoc quod non similiter eumdem numerum habet, cogentur sinistrae, id est corruptionis confiteri : et hoc nomen quod Graece dicitur Agape, secundum Graecorum litteras, per quas apud eos supputatio signatur, nonaginta et tres numerum habens, similiter sinistrae manus levamen est : et Alethia quoque similiter, secundum supradictam rationem, sexaginta quatuor numerum habens, in parte materialium subsistit : et omnia omnino quaecunque sanctorum nomina non adimplent numerum centum, sed sinistrae tantum habent numeros, corruptibilia et materialia esse confiteri cogentur.

6. Moreover, calling material things the left hand, and saying that of necessity the things which belong to the left hand pass into corruption, and that the Saviour came to the lost sheep that He might transfer it to the right hand, that is, to those ninety and nine sheep which belong to salvation, which did not perish, but remained in the sheepfold, they must needs grant that these [sheep], being the raising of the left hand, do not belong to salvation. And that which does not similarly have the same number, they will be compelled to confess belongs to the left hand, that is, to corruption; and this name which in Greek is called Agape, according to the letters of the Greeks by which computation is signified among them, having the number ninety and three, is similarly the raising of the left hand; and Alethia too similarly, according to the aforesaid reckoning, having the number sixty-four, subsists in the part of material things; and all the sacred names whatsoever that do not fill up the number a hundred, but have only the numbers of the left hand, they will be compelled to confess to be corruptible and material.

CAPUT XXV.

Chapter XXV.

Solvit objectionem, et ostendit Deum non esse ad litteras, syllabas et numeros exigendum, sed numeros, et ea quae facta sunt, regula veritatis pensari debere. Omnia ex uno et eodem Deo esse, nec curiosius investiganda quae mentis humanae, Deo longe inferioris, captum superant.

He resolves an objection, and shows that God is not to be measured by letters, syllables, and numbers, but that numbers and the things which have been made ought to be weighed by the rule of truth; that all things are from one and the same God, and that things which surpass the grasp of the human mind, which is far inferior to God, are not to be too curiously pried into.

1. Si quis autem ad haec dixerit : Quid ergo? in vanum est, et ut provenit et nominum positiones sunt, et apostolorum electio, et Domini

1. Now if anyone says to these things: What then? Is it in vain and at random that both the givings of names exist, and the election of the apostles, and the Lord's

Editors' notes and page, col. 797

Footnotes

[46] ‹anchor: CAPUT XXV› · call in col 797 Cap. XLIII.

Chapter XLIII.

(printed under page 407)

(52) ‹anchor: sinistram› · call in col 797

Sinistram. In Feuard. edit. Colon. (nam Paris. 1576, recte habet) legitur, sinistra; sed contra mss. omnium fidem.

Sinistram. Feuardent's Cologne edition (for the Paris one of 1576 has it right) reads sinistra; but against the witness of all the MSS.

(printed under page 407)

(53) ‹anchor: dextram› · call in col 797

Dextram. Feuard. dextra.

Dextram. Feuardent: dextra.

(printed under page 407)

(54) ‹anchor: salutis› · call in col 797

Salutis. Ita Clarom., Arund., Voss. et Grab., melius quam alii, salvae, quia statim iterum sequitur: non esse salutis.

Salutis. So the Clermont, Arundel and Voss MSS and Grabe, better than the others' salvae, because non esse salutis follows again at once.

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(55) ‹anchor: levamen› · call in col 797

Sinistrae manus... levamen. Quid sit sinistrae manus levamen, obscurum est. Nec hic levamen affert doctissimi Grabii conjectura, levamen a verbo levare, id est furari, furto, abducere, derivantis; quid enim furto cum hoc Irenaei loco conveniat, nemo facile dixerit. Vocis illius significatio non adeo procul petenda erat. Levamen hic dicitur a verbo levare, quod est attollere, erigere: ac proinde sinistrae manus levamen nihil aliud est quam sinistrae manus elevatio, seu sinistra manus levata. Quod quid ad rem faciat, jam perspicuum est. Cum enim veteres laeva manu certo quodam modo levata ac disposita numeros omnes infra centenarium, hunc vero ac superiores dextra indicarent; haeretici autem fugiendum sibi censerent per agnitionem XCIX locum, hoc est deminorationem, typum sinistrae manus, ut ipsimet lib. I, cap. 16, n. 2, fatentur; istos propriis telis configens Irenaeus, concludit oves nonaginta novem non esse salutis, id est non in censu dextrorum, seu corruptionis expertium, sed potius sinistrorum, seu materialium, ac corruptelae obnoxiorum esse reponendas. Non enim dextra, sed sinistra manu computabantur, utpote quae numerum centenarium non attingerent. Idque confirmatur ex iis quae subdit paulo post: Omnia omnino quaecunque sanctorum nomina non adimplent numerum centum, sed sinistrae tantum habent numeros, corruptibilia et materialia esse. Itaque sinistrae manus levamen esse, nihil aliud est quam non adimplere numerum centum; sed sinistrae tantum habere numeros, inferiores videlicet centenario, ac proinde ex necessitate in corruptionem cedere. Vide quae observavimus ad lib. I, cap. 16, n. 2.

Of the left hand ... the raising. What the raising of the left hand is, is obscure. Nor does the conjecture of the most learned Grabe bring relief here, deriving levamen from the verb levare in the sense to steal, by theft, to carry off; for what theft has to do with this passage of Irenaeus no one could easily say. The meaning of the word need not be sought so far afield. Levamen here comes from levare meaning to lift, to raise: and so the raising of the left hand is nothing other than the lifting of the left hand, or the left hand raised. How this bears on the matter is now plain. For since the ancients indicated all numbers below a hundred with the left hand raised and arranged in a certain way, and a hundred and above with the right; and since the heretics held that they must flee through knowledge the place of 99, that is, the diminution, the type of the left hand, as they themselves admit, Book I, ch. 16, n. 2; Irenaeus, transfixing them with their own weapons, concludes that the ninety-nine sheep are not of salvation, that is, are to be ranked not among those on the right, free of corruption, but rather among those on the left, the material and subject to corruption. For they were counted not on the right hand but on the left, since they did not reach the number one hundred. This is confirmed by what he adds a little later: All whatsoever names of the saints that do not fill up the number one hundred, but have only the numbers of the left hand, are corruptible and material. So to be the raising of the left hand is nothing else than not to fill up the number one hundred, but to have only the numbers of the left, namely those below a hundred, and therefore of necessity to pass into corruption. See what we observed at Book I, ch. 16, n. 2.

(printed under page 407)

(56) ‹anchor: in vanum est› · call in col 797

In vanum est. Editt. an vanum est.

In vanum est. The editions: an vanum est.

(printed under page 407)

(57) ‹anchor: et nominum positiones› · call in col 797

Et nominum positiones. Ita Feuard. in marg., Clarom., Voss. et Grab., nisi quod hic omisit particulam, etc. Reliqui perperam, et omnium positiones.

Et nominum positiones. So Feuardent in the margin, the Clermont and Voss MSS and Grabe, except that he omitted the particle, etc. The rest wrongly: et omnium positiones.

(printed under page 407)

(58) ‹anchor: not visible› · call not seen

Numero XXX. Omnes quidem codd. habent numero XX. Sed legendum esse numero XXX, seu tricenario constat. Ad hunc enim numerum non ad XX aptata esse omnia a Deo volebant haeretici, ut ex hactenus dictis patet.

By the number 30. All the codices indeed have by the number 20. But it is certain one must read by the number 30, or by thirty. For it was to this number, not to 20, that the heretics would have all things fitted by God, as is clear from what has been said so far.

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(59) ‹anchor: not visible› · call not seen

Omne argumentum. Ita Clarom. et Arund., alii perperam, esse argumentum.

Omne argumentum. So the Clermont and Arundel MSS; others wrongly esse argumentum.

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(60) ‹anchor: not visible› · call not seen

Hodie aeque commentatum. Sic Ottob. cod. cum editt. Eras., Gall. et Feuard.; mss. vero Clarom. et Arund. hodieque commentatum, quam lectionem secutus est Grabius. Sed prior magis arridet, et Irenaei menti magis consonat. Aeque hic accipitur pro similiter, ex aequo.

Hodie aeque commentatum. So the Ottoboni codex with the editions of Erasmus, Gallasius and Feuardent; but the Clermont and Arundel MSS have hodieque commentatum, the reading Grabe followed. But the former is more pleasing and accords better with Irenaeus's meaning. Aeque is taken here for likewise, equally.

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(61) ‹anchor: not visible› · call not seen

Et ad omnem quidem facturam bene aptata et bene consonantia. Ita cod. Clarom. cui consentit et Voss. nisi quod omittit et ante ad omnem, et bene ante consonantia. Consentiunt etiam ex parte Merc. 2 codd. quorum alter habet omnem, ambo autem facturam et consonantia. In editt. vero Eras., Gall. et Feuard. legitur: Et omnis quidem factura bene aptata et bene consonans; quae quidem lectio licet non improbanda sit, prior tamen melior esse videtur, et iis quae sequuntur accommodatior.

Et ad omnem quidem facturam bene aptata et bene consonantia. So the Clermont codex, with which the Voss also agrees, except that it omits et before ad omnem and bene before consonantia. The two Mercerus codices also agree in part, one of which has omnem, and both facturam and consonantia. But in the editions of Erasmus, Gallasius and Feuardent one reads: Et omnis quidem factura bene aptata et bene consonans; which reading, though not to be rejected, the former seems better and more suited to what follows.

(printed under page 407)

Page

running head: 797 CONTRA HAERESES LI
marginal letters: A 6. Adhuc autem; B rationem, sexaginta quatuor; C omittunt vocem, semper,; D Quod quid ad
old-edition numerals: 153 after exsistentes
other: Latin only, no Greek printed; editors' matter: Solvit objectionem
other: the foot of the left column opens with the tail of a note begun on the previous page (omittunt vocem, semper, ...); it belongs with that note. Notes (58) to (63) are called in col 798

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operatio, et eorum quae facta sunt compositio? Dicemus eis : Non quidem; sed magna sapientia, et diligentia ad liquidum apta et ornata omnia a Deo facta sunt, et antiqua, et quaecunque in novissimis temporibus Verbum ejus operatum est; et debent ea, non numero XXX, sed subjacenti copulare argumento, sive rationi : neque de Deo inquisitionem ex numeris, et syllabis, et litteris accipere (infirmum est enim hoc propter multifarium et varium eorum, et quod possit omne argumentum hodie aeque commentatum ab aliquo, contraria veritati ex ipsis sumere testimonia, eo quod in multa transferri possint); sed ipsos numeros, et ea quae facta sunt aptare debent subjacenti veritatis argumento. Non enim regula ex numeris, sed numeri ex regula : nec Deus ex factis, sed ea quae facta sunt, ex Deo. Omnia enim ex uno et eodem Deo.

working, and the framing of the things which have been made? We shall say to them: Not at all; rather, with great wisdom and diligence have all things been made by God clearly fitted and adorned, both the ancient things and whatsoever things His Word has wrought in the last times; and they ought to join them not to the number 30, but to the underlying argument or reason; nor should they take their inquiry concerning God from numbers, and syllables, and letters (for this is weak on account of their manifold and varied character, and because every argument equally devised today by anyone may take from them testimonies contrary to the truth, inasmuch as they can be transferred to many things); rather, they ought to fit the numbers themselves and the things which have been made to the underlying argument of truth. For the rule does not come from the numbers, but the numbers from the rule; nor does God come from the things made, but the things which have been made come from God. For all things are from one and the same God.

2. Quia autem varia et multa sunt, quae facta sunt; et ad omnem quidem facturam bene aptata, et bene consonantia; quantum autem spectat ad unumquodque eorum, sunt sibi invicem contraria et non convenientia : sicut citharae sonus per uniuscujusque distantiam consonantem unam melodiam operatur, ex multis et contrariis sonis subsistens. Debet ergo amator veri non traduci distantia uniuscujusque soni, nec alium quidem hujus, alium autem illius artificem suspicari et factorem : neque alium quidem acutiores, alium autem vastiores, alium vero medietates aptasse ;

2. And because the things which have been made are various and many, and are indeed well fitted and in good harmony with the whole creation, while as regards each one of them by itself they are mutually opposite and not in agreement: even as the sound of the cithara, through the interval of each note, produces one harmonious melody, consisting of many and opposite sounds. The lover of truth, therefore, ought not to be led astray by the interval of each sound, nor suspect one to be the artificer and maker of this, and another of that; nor suppose that one fitted the sharper notes, another the deeper, and another those in the middle;

Editors' notes and page, col. 798

Footnotes

(62) ‹anchor: uniuscujusque distantiam› · call in col 798

Distantiam. Clarom. substantiam.

Distantiam. The Clermont MS: substantiam.

(printed under page 407)

(63) ‹anchor: vero medietates› · call in col 798

Medietates. Ita Feuard. in marg. Clarom. et (continues)

Medietates. So Feuardent in the margin, the Clermont and (continues)

(printed under page 407)

Page

running head: HÆRESES LIB. II.
marginal letters: A operatio, et eorum; B numeris, sed numeri; C tum habent numeros,; D cum editt. Eras.,
old-edition numerals: (none)
other: Latin only, no Greek printed

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sed unum et ipsum ad totius operis et sapientiae demonstrationem, et justitiae, et bonitatis, et muneris. Hi vero qui audiunt melodiam, debent laudare et glorificare artificem, et aliorum quidem extensionem mirari, aliorum autem laxamentum intendere, aliorum vero inter utrumque temperamentum exaudire, aliorum autem typum considerare, et ad quid unumquodque referat, et eorum causam inquirere ; nusquam transferentes regulam, neque errantes ab artifice, neque abjicientes fidem, quae est in unum Deum, qui fecit omnia, neque blasphemantes nostrum conditorem.

but that one and the same did so for the demonstration of the whole work, and of wisdom, and of justice, and of goodness, and of munificence. And those who hear the melody ought to praise and glorify the artificer, and admire the tension of some notes, and attend to the relaxation of others, and listen to the tempering of others between both, and consider the type of others, and to what each one refers, and inquire into their cause, never shifting the rule, nor wandering from the artificer, nor casting away the faith which is in the one God Who made all things, nor blaspheming our Creator.

3. Si autem et aliquis non invenerit causam omnium quae requiruntur, cogitet quia homo est in infinitum minor Deo, et qui ex parte acceperit gratiam, et qui nondum aequalis, vel similis sit factori, et qui omnium experientiam et cogitationem habere non possit, ut Deus ; sed in quantum minor est ab eo, qui factus non est, et qui semper idem est, ille qui hodie factus est, et initium facturae accepit ; in tantum secundum scientiam, et ad investigandum causas omnium, minorem esse eo qui fecit. Non enim infectus es, o homo, neque semper coexsistebas Deo, sicut proprium ejus Verbum ; sed propter eminentem bonitatem ejus, nunc initium facturae accipiens, sensim discis a Verbo dispositiones Dei, qui te fecit.

3. And if anyone does not find the cause of all the things which are inquired into, let him reflect that man is infinitely inferior to God, and one who has received grace in part, and who is not yet equal or like to his Maker, and who cannot have experience and thought of all things, as God has; rather, by so much as he who was made today and received a beginning of his creation is inferior to Him Who was not made and Who is always the same, by so much is he inferior to Him Who made him according to knowledge and for investigating the causes of all things. For you are not uncreated, O man, nor did you always coexist with God, as His own Word did; but on account of His eminent goodness, now receiving a beginning of creation, you gradually learn from the Word the dispensations of God, Who made you.

4. Ordinem ergo serva tuae scientiae, et ne ut bonorum ignarus supertranscendas ipsum Deum ; non enim transibilis est : neque super Demiurgum requiras quid sit ; non enim invenies. Indeterminabilis est enim artifex tuus : neque tanquam hunc totum mensus sis, et tanquam qui per omnem ejus fabricam veneris, et omne, quod est in eo profundum, et altitudinem, et longitudinem consideraveris, super ipsum alium excogites Patrem. Non enim excogitabis, sed contra naturam sentiens, eris insipiens; et si in hoc perseveraveris, incides in insaniam, sublimiorem teipsum melioremque factore tuo existimans, et quod pertranseas regna ejus.

4. Keep therefore the order of your knowledge, and do not, as one ignorant of good things, transcend God Himself, for He cannot be transcended; nor seek what is above the Demiurge, for you will not find it. For your Artificer is illimitable; nor, as though you had measured Him entire, and as though you had passed through His whole fabric and considered all the depth, and height, and length that is in Him, should you devise another Father above Him. For you will not devise one, but thinking contrary to nature you will be foolish; and if you persevere in this, you will fall into madness, thinking yourself more sublime and better than your Maker, and that you pass beyond His realms.

Editors' notes and page, col. 799

Footnotes

(107) ‹anchor: ipsum Deum› · call in col 799 (numeral inferred)

Cap. XLIV.

Chapter 44.

(printed under page 408)

(108) ‹anchor: not visible› · call not seen (numeral inferred)

Cap. XLV.

Chapter 45.

(printed under page 408)

(109) ‹anchor: not visible› · call not seen (numeral inferred)

I Cor. VIII, 1.

1 Corinthians 8:1.

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(63) ‹continued from p. 407› · call on p. 407

[…] Voss. melius quam alii varietates. Hic enim Irenaeus indicare voluit sonos inter acutiores et vastiores medios, ut patet ex sequentibus.

[…] the Voss MS, better than the others' varietates. For here Irenaeus meant to indicate the sounds midway between the sharper and the deeper, as is clear from what follows.

(printed under page 408)

(64) ‹anchor: not visible› · call in col 799 (call not seen)

Muneris. Al. corrupte, numeris.

Muneris. Others, corruptly, numeris.

(printed under page 408)

(65) ‹anchor: not visible› · call in col 799 (call not seen)

Inter utrumque. Eras., Gall. et Feuard. vitiose, intra utrumque.

Inter utrumque. Erasmus, Gallasius and Feuardent faultily: intra utrumque.

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(66) ‹anchor: not visible› · call in col 799 (call not seen)

Qui omnium. Feuard. quia omnium, recte quidem si legeretur ea particula ante nondum, et ante ex parte.

Qui omnium. Feuardent: quia omnium; rightly indeed, if that particle were read before nondum and before ex parte.

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(67) ‹anchor: not visible› · call in col 799 (call not seen)

Ἄμετρον, etc. Graeca haec Irenaei verba excerpta sunt ex Parallelis, quae ex codice Rupefulcadino in lucem edidit Halloixius in Vita Irenaei cap. 15. Eadem etiam leguntur in Vaticano codice littera λ, tit. I, Περὶ λογομαχούντων.

Ἄμετρον, etc. These Greek words of Irenaeus are excerpted from the Parallels, which Halloix published from the Rochefoucauld codex in his Life of Irenaeus, ch. 15. The same are also read in the Vatican codex under the letter λ, title 1, "On those who quarrel about words."

(printed under page 408)

(68) ‹anchor: not visible› · call in col 799 (call not seen)

Ὀλιγομαθεῖς. Halloixius edidit ἀμαθεῖς. Sed in codice Vatic. cujus apographum per singularem R. P. Michaelis Lequien, e Dominicanorum familia, humanitatem videre mihi licuit, melius legitur ὀλιγομαθεῖς.

Ὀλιγομαθεῖς. Halloix printed ἀμαθεῖς. But in the Vatican codex, a copy of which I was able to see through the singular kindness of the Rev. Fr Michel Le Quien of the Dominican family, one reads better ὀλιγομαθεῖς.

(printed under page 408)

(69) ‹anchor: not visible› · call in col 799 (call not seen)

Deum. Graec. Δεσπότην, Dominum.

Deum. Greek Δεσπότην, Lord.

(printed under page 408)

(70) ‹anchor: not visible› · call in col 799 (call not seen)

Clamavit. Al. clamabat.

Clamavit. Others: clamabat.

(printed under page 408)

(71) ‹anchor: not visible› · call not seen

Non quia. Al. non qui.

Non quia. Others: non qui.

(printed under page 408)

(72) ‹anchor: not visible› · call not seen

Occasione. Id est praetextu, Graece προφάσει.

Occasione. That is, on the pretext; in Greek προφάσει.

(printed under page 408)

(73) ‹anchor: not visible› · call not seen

Ob hujusmodi scientiam supercilium. Ita ex Clarom. et Arund. reposui. Ex parte consentiunt Merc. 2 et Ottobon., in iis enim legitur scientiam, licet desit particula ob. Caeteri minus bene, hujusmodi scientiae supercilium.

Ob hujusmodi scientiam supercilium. So I have restored from the Clermont and Arundel MSS. Mercerus 2 and the Ottoboni agree in part, for in them scientiam is read, though the particle ob is missing. The rest, less well: hujusmodi scientiae supercilium.

(printed under page 408)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A sed unum et; B tiam, et qui; C non enim transibilis; D Voss. melius quam
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:800

CAPUT XXVI.

Chapter XXVI.

Imperitos et idiotas Deum sincere diligentes praeferendos esse iis qui inflati sunt vanae scientiae persuasione. A curiosis ac superfluis quaestionibus temperandum.

That the unskilled and unlearned who sincerely love God are to be preferred to those who are puffed up with the persuasion of vain knowledge. That we must refrain from curious and superfluous questions.

1. Ἄμεινον καὶ συμφερώτερον, ἰδιώτας καὶ ὀλιγομαθεῖς ὑπάρχειν, καὶ διὰ τῆς ἀγάπης πλησίον γενέσθαι τοῦ Θεοῦ, ἢ πολυμαθεῖς καὶ ἐμπείρους δοκοῦντας εἶναι, βλασφήμους εἰς τὸν ἑαυτῶν εὑρίσκεσθαι Δεσπότην.

1. It is better and more profitable to be unlearned and of little knowledge, and through love to draw near to God, than, seeming to be learned and experienced, to be found blasphemous against one's own Master.

Paulus clamavit : Scientia inflat, charitas autem aedificat ; non quia veram scientiam de Deo culparet, alioquin seipsum primum accusaret; sed quia sciebat quosdam sub occasione scientiae elatos excidere a dilectione Dei, et ob hoc opinari seipsos esse perfectos, imperfectum autem Demiurgum introducentes, abscidens eorum ob hujusmodi scientiam supercilium, ait : Scientia inflat, charitas autem aedificat. Major autem hac non est alia inflatio, quam ut opinetur quis se meliorem et perfectiorem esse eo, qui fecerit, et plasmaverit, et spiramen vitae dederit, et hoc ipsum esse praestiterit. Melius itaque est, sicuti praedixi, nihil omnino scientem quempiam, ne quidem unam causam cujuslibet eorum quae facta sunt, cur factum sit, credere Deo, et perseverare eos in dilectione, aut per hujusmodi scientiam inflatos excidere a dilectione, quae hominem vivificat : nec aliud inquirere ad scientiam, nisi Jesum Christum Filium Dei, qui pro nobis crucifixus est, aut per quaestionum subtilitates et minutiloquium in impietatem cadere.

Paul cried out: Knowledge puffs up, but charity builds up; not that he blamed true knowledge concerning God, otherwise he would have accused himself first; but because he knew that some, lifted up under the pretext of knowledge, fall away from the love of God, and on this account suppose that they themselves are perfect while introducing an imperfect Demiurge, cutting off their arrogance over knowledge of this sort, he says: Knowledge puffs up, but charity builds up. Now there is no other inflation greater than this, than that someone should suppose himself to be better and more perfect than He Who made, and fashioned, and gave the breath of life, and bestowed this very being. It is better, therefore, as I have said before, that one knowing nothing at all, not even a single cause of any of the things which have been made, why it was made, should believe God, and that they should persevere in love, than that, puffed up through knowledge of this sort, they should fall away from the love which gives life to man; and that they should inquire after nothing else for knowledge save Jesus Christ the Son of God, Who was crucified for us, rather than through subtleties of questions and hair-splitting fall into impiety.

2. Quid enim si per hos conatus paululum quis elatus, eo quod Dominus dixerit. quia et capilli capitis vestri omnes numerati sunt, curiose inquirere voluerit numerum uniuscujusque capitis

2. For what if someone, lifted up a little through these efforts, because the Lord said that even the hairs of your head are all numbered, should wish curiously to inquire into the number of the hairs on each head

Editors' notes and page, col. 800

Footnotes

(110) ‹anchor: numerati sunt› · call in col 800 (numeral inferred)

Matth. X, 30.

Matthew 10:30.

(printed under page 408)

(74) ‹anchor: esse praestiterit› · call in col 800

Praestiterit. Sic pro praeceperit bene restituit Feuard. ex vet. cod. cui consentit Clarom. In Voss. autem neutrum comparet.

Praestiterit. So Feuardent rightly restored, for praeceperit, from his old codex, with which the Clermont agrees. In the Voss MS neither appears.

(printed under page 408)

(75) ‹anchor: in dilectione› · call in col 800

Eos in dilectione. Sic mss. omnes. In Eras., Gall. et Feuard. in ejus dilectione.

Eos in dilectione. So all the MSS. In Erasmus, Gallasius and Feuardent: in ejus dilectione.

(printed under page 408)

(76) ‹anchor: a dilectione› · call in col 800

Aut per... a dilectione. Octo has voces hactenus in editt. omissas, ex codd. Arund. et Voss. restituit Grab.; leguntur et in Clarom. Caeterum particulam Graecam ἢ male reddidit interpres, aut; vertere debuisset, quam.

Aut per ... a dilectione. These eight words, hitherto omitted in the editions, Grabe restored from the Arundel and Voss codices; they are also read in the Clermont. But the translator wrongly rendered the Greek particle ἤ by aut; he should have translated quam ("than").

(printed under page 408)

(77) ‹anchor: aut per› · call in col 800

Aut per. Sic iterum omnes mss. quam per. Aut et hic pro quam.

Aut per. So again all the MSS: quam per. Here too aut stands for quam.

(printed under page 408)

(78) ‹anchor: et minutiloquium› · call in col 800

Minutiloquium. Alii multiloquium.

Minutiloquium. Others: multiloquium.

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(79) ‹anchor: si per› · call in col 800

Si per. Ita Clarom., Arund., Merc. 2 et editt. (continues)

Si per. So the Clermont, the Arundel, Mercerus 2 and the editions (continues)

(printed under page 408)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A 154 CAPUT XXVI.; B Paulus clamavit (70); C dem unam causam; D (71) Non quia.
old-edition numerals: 154 before CAPUT
other: facing Latin 1. Melius est ergo ... Et ideo not set; rest of column Latin only, no Greek printed; editors' matter: Imperitos et idiotas

PG 7:801

capillorum, et causam exquirere per quam hic quidem tantos, ille autem tantos capillos habeat, non omnibus ex aequo habentibus, sed multis millibus super millia aliis atque aliis numeris inventis, eo quod alii quidem majora, alii autem minora habeant capita; et alii quidem spissos capillos semper, alii autem raros, alii vero et omnino paucos capillos habeant ; et hi, qui putant se numerum invenisse capillorum, tentent referre ad testimonium suae sectae, quam excogitaverunt? Aut iterum si quis ob hoc quod dictum sit in Evangelio : Nonne duo passeres asse veneunt, et unus ex his non cadet super terram sine Patris vestri voluntate? enumerare voluerit captos ubique quotidie passeres, sive in unaquaque regione, et causam requirere ob quam heri quidem tantos, ac pridem tantos, hodie autem iterum tanti sint qui capti sunt ; et adnectat passerum numerum ad suum argumentum : nonne seipsum seducit omnino, et eos, qui ei acquiescunt, in magnam insaniam cogit, semper promptis hominibus, ut in talibus amplius quid quam magistri eorum putentur invenisse?

and to seek out the cause why this man indeed has so many hairs, and that man so many, since all do not have them equally, but many thousands upon thousands are found with different numbers, because some indeed have larger heads and others smaller; and some indeed always have thick hair, and others thin, and others again have very few hairs altogether; and those who think that they have found the number of the hairs should attempt to refer it to a testimony of their sect which they have devised? Or again, if someone, on account of what is said in the Gospel: Are not two sparrows sold for a farthing, and one of them shall not fall upon the ground without your Father's will? should wish to count the sparrows caught everywhere daily, or in each region, and to seek out the cause why yesterday indeed so many were caught, and the day before so many, and today again there are so many that have been caught, and should connect the number of the sparrows with his own argument: does he not altogether deceive himself, and drive those who assent to him into great madness, men being always ready in such things to be thought to have discovered something more than their masters?

3. Quid autem si quis interroget nos, si omnis numerus omnium quae sunt facta, et quae fiunt, scitur a Deo, et si secundum illius providentiam unusquisque eorum eam, quae secundum se est, accepit quantitatem : nobisque consentientibus et confitentibus, quia nihil omnino horum quae facta sunt, et quae fiunt, et fient scientiam Dei fugit, sed per illius providentiam unumquodque eorum et habitum, et ordinem, et numerum, et quantitatem accipere et accepisse propriam, et nihil omnino neque vane, nec ut provenit factum aut fieri, sed cum magna aptatione et conscientia sublimi, et esse admirabilem rationem, et vere divinam quae possit hujusmodi et discernere, et causas proprias enuntiare : accipiens a nobis hujusmodi testimonium et consensum, pergat ad hoc, ut et arenam enumeret, et calculos terrae, sed et fluctus maris, et stellas coeli, et causas excogitare numeri qui putatur

3. And what if someone should ask us whether the whole number of all things which have been made, and which are being made, is known by God, and whether according to His providence each of them has received that quantity which pertains to it; and when we assent and confess that nothing at all of these things which have been made, and which are being made, and which shall be made escapes the knowledge of God, but that through His providence each one of them receives and has received its own form, and order, and number, and quantity, and that nothing at all has been made or is being made either in vain or at random, but with great fitness and sublime knowledge, and that there is an admirable and truly divine reason which is able both to discern such things and to declare their proper causes: receiving from us such testimony and assent, he should proceed to this, to count both the sand and the pebbles of the earth, and also the waves of the sea and the stars of heaven, and to devise the causes of the number which is thought

Editors' notes and page, col. 801

Footnotes

(111) ‹anchor: not visible› · call not seen (numeral inferred)

Matth. X, 29.

Matthew 10:29.

(printed under page 409)

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Cap. XLVI.

Chapter 46.

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Sine Patris vestri voluntate. Ita legebat Irenaeus in suis Nov. Testamenti codicibus, ut etiam confirmatur ex his lib. V, cap. 22, verbis: Nolente Patre nostro, qui est in coelis, neque passer cadet in terram. Sic etiam legerunt Tertullianus non semel, Novatianus De Trinit. cap. 8; Cyprian., epist. 55, juxta Pamel. (59 Oxon.) aliique. Nec mirum: nam praeter Arabicam versionem, ita habet antiqua Italica Evangelii Matthaei versio, quam publici juris fecit Martianaeus noster, Paris. 1695. Attamen in hodiernis N. Testamenti codicibus vox voluntate prorsus deest.

Without the will of your Father. So Irenaeus read in his codices of the New Testament, as is also confirmed by these words of Book V, ch. 22: Against the will of our Father who is in heaven not even a sparrow will fall to the ground. So too read Tertullian more than once, Novatian, On the Trinity, ch. 8, Cyprian, Letter 55 in Pamelius's numbering (59 Oxford), and others. Nor is this surprising: for besides the Arabic version, the ancient Italic version of Matthew's Gospel, published by our Martianay, Paris 1695, has it so. In present-day codices of the New Testament, however, the word voluntate is wholly missing.

(printed under page 409)

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Pridem tantos. Supple, ceperit quis. At pridie in Merc. 1 cod., et Grab. legitur.

Pridem tantos. Supply ceperit quis ("someone has caught"). But pridie is read in the codex Mercerus 1 and in Grabe.

(printed under page 409)

(82) ‹anchor: si› · call in col 801

Si. Hic et paulo post pro utrum, an.

Si. Here and a little later for utrum, an ("whether").

(printed under page 409)

(83) ‹anchor: et fient› · call in col 801

Et fient. Has voces a Grabio omissas restituo ex editt. Eras., Gall. et Feuard., licet desint in mss. Probabilius enim videtur Irenaeum omnes temporis differentias complecti voluisse.

Et fient. These words, omitted by Grabe, I restore from the editions of Erasmus, Gallasius and Feuardent, though they are absent from the MSS. For it seems more likely that Irenaeus meant to embrace all the distinctions of time.

(printed under page 409)

(84) ‹anchor: Dei fugit› · call in col 801

Sc. Dei fugit. Eras. Gall. Feuard., Deum fugit.

Scientiam Dei fugit. Erasmus, Gallasius, Feuardent: Deum fugit.

(printed under page 409)

(85) ‹anchor: et conscientia› · call in col 801

Et conscientia. Haec lectio, quae est Feuard., in marg. edit. 1576, et cod. Clarom. magis placet, et in Irenaei scopum magis quadrare videtur, (cum maxime jam praecesserit aptatione) quam et consonantia, ut legitur in aliis exemplaribus.

Et conscientia. This reading, which is Feuardent's in the margin of the 1576 edition and the Clermont codex's, pleases more and seems to fit Irenaeus's aim better (especially since aptatione has just preceded) than et consonantia, as is read in the other copies.

(printed under page 409)

(86) ‹anchor: ad hoc› · call in col 801

Ad hoc. Al. adhuc.

Ad hoc. Others: adhuc.

(printed under page 409)

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Caeteros. Al. hos.

Caeteros. Others: hos.

(printed under page 409)

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Fulmine percussus. Videtur, ait Feuard., exprimere Graecum verbum ἐμβρόντητος. Simili quoque proverbiali voce postea utitur cap. 30.

Struck by lightning. It seems, says Feuardent, to render the Greek word ἐμβρόντητος ("thunderstruck"). He uses a similar proverbial word later, ch. 30.

(printed under page 409)

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Ὁ ὑγιὴς νοῦς. Graeca haec Irenaei verba ex mss. Damasceni Parallelis edidit Halloixius.

Ὁ ὑγιὴς νοῦς. These Greek words of Irenaeus Halloix published from manuscripts of Damascene's Parallels.

(printed under page 409)

Page

running head: CONTRA HÆRESES
marginal letters: A capillorum, et causam; B requirere ob quam; C illius providentiam unumquodque; D Eras. et Gall.
old-edition numerals: (none)
other: Latin only, no Greek printed; puta- split at column break
other: the word putatur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 802

PG 7:802

inventus : nonne in vanum laborans, et delirus hic talis, et irrationabilis ab omnibus, qui sensum habent, juste dicetur? Et quo magis praeter caeteros in hujusmodi quaestionibus occupatur, et quo plus aliis adinvenire se existimat, reliquos imperitos, et idiotas, et animales vocans, eo quod non suscipiant ejus tam vanum laborem ; hoc magis est insanus et stupidus, tanquam fulmine percussus, in nullo cedens Deo ; sed per scientiam quam invenisse se putat, ipsum mutat Deum, et jaculatur sententiam suam super magnitudinem factoris.

to have been found: will not such a man justly be called by all who have sense one labouring in vain, and delirious, and unreasonable? And the more he occupies himself beyond others in questions of this sort, and the more he thinks that he discovers more than others, calling the rest unskilled, and unlearned, and animal, because they do not accept this so vain labour of his, the more insane and stupid is he, as though struck by lightning, yielding to God in nothing; rather, through the knowledge which he thinks he has found, he changes God Himself, and hurls his own opinion above the greatness of his Maker.

CAPUT XXVII.

Chapter XXVII.

Ex parabolis, quibus multiplex potest subesse sensus, obscura explicanda non esse, sed ex iis quae clare et aperte posita sunt in Scripturis.

That obscure things are not to be explained from parables, under which a manifold meaning may lie, but from those things which are clearly and openly set down in the Scriptures.

1. Ὁ ὑγιὴς νοῦς, καὶ ἀκίνδυνος, καὶ εὐλαβὴς, καὶ φιλαληθὴς, ὅσα ἐν τῇ τῶν ἀνθρώπων ἐξουσίᾳ δέδωκεν ὁ Θεὸς, καὶ ὑποτέταχε τῇ ἡμετέρᾳ γνώσει, ταῦτα προθύμως ἐκμελετήσει, καὶ ἐν αὐτοῖς προκόψει, διὰ τῆς καθημερινῆς ἀσκήσεως ῥᾳδίαν τὴν μάθησιν ἑαυτῷ ποιούμενος. Ἔστι δὲ ταῦτα, τάτε ὑπ' ὄψιν πίπτοντα τὴν ἡμετέραν, καὶ ὅσα φανερῶς καὶ ἀναμφιβόλως αὐτολεξεὶ ἐν ταῖς θείαις Γραφαῖς λέλεκται.

1. A sound mind, and one free from danger, and reverent, and truth-loving, will eagerly meditate upon whatsoever things God has given into the power of men and subjected to our knowledge, and will advance in them, making the learning of them easy for itself through daily exercise. And these are both the things that fall under our sight, and whatsoever things have been spoken openly and unambiguously word for word in the divine Scriptures.

Et ideo parabolae debent non ambiguis adaptari ; sic enim et qui absolvit, sine periculo absolvit, et parabolae ab omnibus similiter absolutionem accipient; et a veritate corpus integrum, et simili aptatione membrorum, et sine concussione perseverat. Sed quae non aperte dicta sunt, neque ante oculos posita, copulare absolutionibus

And therefore the parables ought to be adapted to things that are not ambiguous; for thus both he who explains them explains them without danger, and the parables will receive a similar explanation from all; and from truth the body endures whole, both with a like fitting together of its members and without shaking. But to join things which have not been openly spoken, nor set before the eyes, to explanations

Editors' notes and page, col. 802

Footnotes

(90) ‹anchor: facilem scientiam› · call in col 802

Scientiam. Ita Clarom., Voss. et Grab. juxta Graecum. Reliqui, sententiam.

Scientiam. So the Clermont and Voss MSS and Grabe, following the Greek. The rest: sententiam.

(printed under page 409)

(91) ‹anchor: posita sunt› · call in col 802

Posita sunt. In Graeco λέλεκται, dicta sunt.

Posita sunt. In the Greek λέλεκται, have been said.

(printed under page 409)

(92) ‹anchor: in Scripturis› · call in col 802

In Scripturis. Graec. addit, divinis.

In Scripturis. The Greek adds divine.

(printed under page 409)

(93) ‹anchor: qui absolvit› · call in col 802

Absolvit. Pro dissolvit, explicat.

Absolvit. For dissolvit, "explains."

(printed under page 409)

(94) ‹anchor: veritate corpus› · call in col 802

A veritate corpus. Forte legendum, veritatis corpus.

A veritate corpus. Perhaps read veritatis corpus ("the body of truth").

(printed under page 409)

Page

running head: RA HÆRESES LIB. II.
marginal letters: A tur inventus :; B et aperte posita; C ἡμετέραν, καὶ ὅσα; D differentias complecti voluisse.
old-edition numerals: 155 after hic
other: facing Latin 1. Sensus autem sanus ... in Scripturis. not set; rest of column Latin only, no Greek printed; tur split from preceding column; editors' matter: Ex parabolis, quibus

PG 7:803

parabolarum, quas unusquisque prout vult adinvenit. Sic enim apud nullum erit regula veritatis; sed quanti fuerint, qui absolvent parabolas, tantae videbuntur veritates pugnantes semet invicem, et contraria sibimet dogmata statuentes, sicut et gentilium philosophorum quaestiones.

of parables which each one devises as he wills is absurd. For thus the rule of truth will be with no one; rather, as many as there are who explain the parables, so many truths will seem to be fighting one another and establishing mutually contrary dogmas, just like the questions of the Gentile philosophers.

2. Itaque secundum hanc rationem, homo quidem semper inquiret, nunquam autem inveniet, eo quod ipsam inventionis abjecerit disciplinam. Et cum venerit sponsus, is qui imparatam habet lampadem, nulla manifesti luminis claritate fulgentem, recurrit ad eos qui absolutiones parabolarum in tenebris distrahunt, relinquens eum qui per manifestam praedicationem gratis donat ad eum ingressum, et excluditur a thalamo ejus. Cum itaque universae Scripturae, et Prophetiae, et Evangelia in aperto, et sine ambiguitate, et similiter ab omnibus audiri possint, etsi non omnes credunt ; unum et solum Deum, ad excludendos alios, praedicent omnia fecisse per Verbum suum, sive visibilia, sive invisibilia, sive coelestia, sive terrena, sive aquatilia, sive subterranea, sicut demonstravimus ex ipsis Scripturarum dictionibus, et ipsa autem creatura in qua sumus, per ea quae in aspectum veniunt, hoc ipsum testante unum esse qui eam fecerit et regat : valde hebetes apparebunt, qui ad tam lucidam adapertionem caecutiunt oculos, et nolunt videre lumen praedicationis ; sed constringunt semetipsos, et per tenebrosas parabolarum absolutiones unusquisque eorum proprium putat invenisse Deum. Quia enim de excogitato eorum qui contraria opinantur, Patre, nihil aperte, neque sine controversia in nulla omnino dictum sit Scriptura; et ipsi testantur dicentes in absconso haec eadem Salvatorem docuisse non omnes, sed aliquos discipulorum, qui possunt capere, et per argumenta, et aenigmata, et parabolas ab eo significata intelligentibus. Veniunt autem ad hoc, ut dicant alium quidem esse qui praedicatur Deus, et alium Patrem, qui per parabolas et aenigmata significatur Pater.

2. Therefore according to this method, a man indeed will always be inquiring, yet will never find, because he has cast away the very discipline of finding. And when the bridegroom comes, he who has his lamp unprepared, shining with no brightness of manifest light, runs back to those who retail explanations of parables in darkness, forsaking Him Who through manifest preaching freely grants entrance to Himself, and is shut out from His bridal chamber. Since therefore the entire Scriptures, both the Prophecies and the Gospels, can be heard openly, and without ambiguity, and alike by all, even though all do not believe, and proclaim that one and only God, to the exclusion of others, made all things through His Word, whether visible or invisible, whether heavenly or earthly, whether in the waters or under the earth, as we have shown from the very words of the Scriptures, and since the very creation in which we are, through the things which come into view, bears witness to this very thing, that there is One Who made and rules it: they will appear very dull who blind their eyes before so clear a manifestation and refuse to see the light of the preaching, but bind themselves fast, and through dark explanations of parables each one of them thinks that he has found a God of his own. For since concerning the Father devised by those who hold contrary opinions nothing has been spoken openly or without controversy in any Scripture at all, they themselves also bear witness, saying that in secret the Saviour taught these same things not to all, but to certain of the disciples who are able to grasp them, and who understand the things signified by Him through arguments, and enigmas, and parables. And they come to this, that they say that He Who is preached as God is one, and the Father Who is signified through parables and enigmas is another Father.

3. Quia autem parabolae possunt multas recipere

3. Now since parables can admit of many

Editors' notes and page, col. 803

Footnotes

(printed under page 410)

(113) ‹anchor: not visible› · call not seen (numeral inferred)

Matth. XXV, 6.

Matthew 25:6.

(printed under page 410)

(114) ‹anchor: not visible› · call not seen (numeral inferred)

Matth. VII, 25.

Matthew 7:25.

(printed under page 410)

(115) ‹anchor: not visible› · call not seen (numeral inferred)

Cap. XLVII.

Chapter 47.

(printed under page 410)

(95) ‹anchor: not visible› · call not seen

Copulare absolutionibus parabolarum. Recte monet Billius, lib. I Observat. sacr., cap. 3, subintelligendum esse, stultum est, vel quidpiam simile.

Copulare absolutionibus parabolarum. Billius rightly advises, Sacred Observations I, ch. 3, that it is foolish, or something similar, must be understood.

(printed under page 410)

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Tantae videbuntur veritates pugnantes semet invicem. Ita vetus Feuard. cod. Clarom. et Voss. In editt. tantae videbuntur et veritates oppugnantes se invicem.

Tantae videbuntur veritates pugnantes semet invicem. So Feuardent's old codex, the Clermont and the Voss MSS. In the editions: tantae videbuntur et veritates oppugnantes se invicem.

(printed under page 410)

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Ad eum ingressum. In Eras. et Gall., ab eo petit ingressum; in Feuard., ad eum petit ingressum.

Ad eum ingressum. In Erasmus and Gallasius, ab eo petit ingressum; in Feuardent, ad eum petit ingressum.

(printed under page 410)

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Et Prophetiae et Evangelia. Haec lectio, quae est cod. Clarom., magis placet quam et propheticae et evangelicae, ut habetur in aliis exemplaribus.

Et Prophetiae et Evangelia. This reading, which is the Clermont codex's, pleases more than et propheticae et evangelicae, as found in the other copies.

(printed under page 410)

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In aperto... unum et solum Deum. Legendum videtur vel quae in aperto, vel atque unum et solum Deum.

In aperto ... unum et solum Deum. It seems one should read either quae in aperto or atque unum et solum Deum.

(printed under page 410)

(1) ‹anchor: not visible› · call not seen

Demonstravimus. Clarom. et Voss. demonstrabimus. Quidvis legatur parum refert. Si prius, respicit lib. I, cap. 22, et lib. II, cap. 2; si posterius, respicit lib. III, cap. 8.

Demonstravimus. The Clermont and Voss MSS: demonstrabimus. It matters little which is read. If the former, it looks back to Book I, ch. 22, and Book II, ch. 2; if the latter, it looks forward to Book III, ch. 8.

(printed under page 410)

(2) ‹anchor: Patre› · call in col 803

De excogitato.... Patre. Ita Clarom. et Voss.; caeteri vel de cogitatione... de Patre, vel de excogitatione... de Patre. Priorem autem lectionem confirmant quae supra cap. 10 leguntur: Quoniam enim nihil manifeste dictum est de eo, et ipsi testimonium perhibent, etc.

De excogitato ... Patre. So the Clermont and Voss MSS; the rest have either de cogitatione ... de Patre or de excogitatione ... de Patre. The former reading is confirmed by what is read above, ch. 10: For since nothing has been said plainly about him, and they themselves bear witness, etc.

(printed under page 410)

(3) ‹anchor: nihil aperte› · call in col 803

Nihil aperte. Addunt editi cum mss. Arund. et Merc. 2, neque ipsa dictione, quae auctoritate veteris Feuard., cod. Clarom. et Voss. expunxi.

Nihil aperte. The printed editions, with the Arundel MS and Mercerus 2, add neque ipsa dictione, which I struck out on the authority of Feuardent's old codex and the Clermont and Voss codices.

(printed under page 410)

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In aperto. Al. minus bene, in apertum.

In aperto. Others, less well: in apertum.

(printed under page 410)

(5) ‹anchor: not visible› · call not seen

Per quaestionum, etc. Ambiguitatem aut aliquid ejusmodi addi vult Billius, sed frustra. Sic enim ordinanda constructio: Per quaestionum absolutiones declinantes in alias atque alias.

Per quaestionum, etc. Billius would add ambiguitatem or something of the kind, but needlessly. For the construction should be ordered thus: turning aside through the solutions of questions into one after another.

(printed under page 410)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A parabolarum (95), quas; B versæ Scripturæ, et; C tiones unusquisque eorum; D (95) Copulare absolutionibus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:804

absolutiones, ex ipsis de inquisitione Dei affirmare, relinquentes quod certum, et indubitatum, et verum est, valde praecipitantium se in periculum, et irrationabilium esse, quis non amantium veritatem confitebitur? Et nunquid hoc est non in petra firma, et valida, et in aperto posita aedificare suam domum, sed in incertum effusae arenae? Unde et facilis est eversio hujusmodi aedificationis.

explanations, who among those that love the truth will not confess that to make affirmations from them in the inquiry concerning God, forsaking what is certain, and undoubted, and true, belongs to men who cast themselves headlong into great danger and are unreasonable? And is not this to build one's house not upon a firm and strong rock set in the open, but upon the uncertainty of shifting sand (Matt. 7:25)? Whence also the overthrow of a building of this sort is easy.

CAPUT XXVIII.

Chapter XXVIII.

Sic inquirenda esse Dei mysteria, ut a regula veritatis et a vera de Deo scientia nunquam deflectamus. Scripturis sacris adhibendam esse fidem, nec plura a nobis temere investiganda, quae Deo committi debent, ac mentis nostrae limites excedunt. Et hoc esse vitium haereticorum, quod nihil Deo reservent, sed temere omnia scrutentur. Hinc in tam portentosos errores lapsos eos esse demonstrat.

That the mysteries of God are so to be inquired into that we never turn aside from the rule of truth and from the true knowledge of God. That faith is to be given to the sacred Scriptures, and that many things which ought to be committed to God and exceed the limits of our mind are not to be rashly investigated by us. And that this is the fault of the heretics, that they reserve nothing to God, but rashly pry into all things. Hence he shows that they have fallen into such monstrous errors.

1. Habentes itaque regulam ipsam veritatem, et in aperto positum de Deo testimonium, non debemus per quaestionum declinantes in alias atque alias absolutiones ejicere firmam et veram de Deo scientiam : magis autem absolutionem quaestionum in hunc characterem dirigentes, exerceri quidem convenit per inquisitionem mysterii et dispositionis exsistentis Dei ; augeri autem in charitate ejus, qui tanta propter nos fecit et facit, nunquam autem excidere ab ea suasione, qua manifestissime praedicatur, quia hic solus vere sit Deus et Pater, qui et hunc mundum fecit, et hominem plasmavit, et in sua creatura donavit incrementum, et de minoribus suis ad majora, quae apud ipsum sunt, vocans, sicut infantem quidem in vulva conceptum educit in lumen solis, et triticum, posteaquam in stipula corroboraverit, condit in horreum. Unus autem et idem Demiurgus, qui et vulvam plasmavit, et solem creavit ; et unus et idem Dominus, qui et stipulam eduxit, et triticum augens multiplicavit, et horreum praeparavit.

1. Having therefore the truth itself as our rule, and the testimony concerning God set in the open, we ought not, by turning aside through explanations of questions into one after another, to cast out the firm and true knowledge concerning God; rather, directing the explanation of questions to this standard, it is fitting indeed to exercise ourselves through the inquiry into the mystery and dispensation of the existing God, and to increase in the love of Him Who has done and does so great things on our account, yet never to fall away from that conviction by which it is most manifestly preached that this One alone is truly God and Father, Who both made this world, and fashioned man, and bestowed increase upon His creation, and calls it from His lesser things to the greater things that are with Him, even as He brings forth the infant conceived in the womb into the light of the sun, and lays up the wheat in the barn after He has strengthened it in the stalk. And it is one and the same Demiurge Who both fashioned the womb and created the sun; and one and the same Lord Who both brought forth the stalk, and increasing the wheat multiplied it, and prepared the barn.

2. Si autem omnium, quae in Scripturis requiruntur, absolutiones non possumus invenire, alterum tamen Deum, praeter eum qui est, non requiramus. Impietas enim haec maxima est. Cedere autem haec talia debemus Deo, qui et nos fecit, rectissime

2. And if we cannot find explanations of all the things which are inquired into in the Scriptures, yet let us not seek another God besides Him Who is. For this is the greatest impiety. Rather, we ought to yield such things as these to God, Who also made us, most rightly

Editors' notes and page, col. 804

Footnotes

(4) ‹anchor: in aperto› · call in col 804

In aperto. Al. minus bene, in apertum.

In aperto (in the open). Others, less well, in apertum (into the open).

(printed under page 410)

(5) ‹anchor: per quaestionum› · call in col 804

Per quaestionum, etc. Ambiguitatem aut aliquid ejusmodi addi vult Billius, sed frustra. Sic enim ordinanda constructio : Per quaestionum absolutiones declinantes in alias atque alias.

Per quaestionum, etc. Billius would have ambiguitatem (ambiguity) or something of the kind added, but in vain. For the construction is to be ordered thus: Per quaestionum absolutiones declinantes in alias atque alias (turning aside through explanations of questions into one after another).

(printed under page 410)

(6) ‹anchor: Cedere› · call in col 804

Cedere. Ita Feuard. in marg. Clarom., Voss. et Grab. Reliqui male, credere. Nec enim hic agit Irenaeus de iis praecise quae sub fidem cadunt, sed de iis quae scientiam nostram prorsus fugiunt, ut paulo post loquitur; quaeque proinde, cedere debemus Deo, ipsique committere ac commendare, ut mox subnectit, utpote qui minores simus et novissimi a Verbo (continues)

Cedere. So Feuardent in the margin, the Clermont and Voss MSS and Grabe. The rest wrongly: credere. For Irenaeus is not dealing here precisely with matters that fall under faith, but with those that wholly escape our knowledge, as he says a little later; and which therefore we ought to yield to God, and entrust and commend to Him, as he presently adds, since we are lesser and last from the Word (continues)

(printed under page 410)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 804
marginal letters: A absolutiones, ex ipsis; B tosos errores lapsos; C ribus suis ad; D cæteri vel de
old-edition numerals: 156 before CAPUT
other: Latin only, no Greek printed; re- split at column break; editors' matter: Sic inquirenda esse
other: the word rectissime was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 805
other: scripture call 54 (Matth. VII, 25) after arenae; call 55 (Cap. XLVII.) on the CAPUT XXVIII heading

PG 7:805

scientes, quia Scripturae quidem perfectae sunt, quippe a Verbo Dei et Spiritu ejus dictae; nos autem secundum quod minores sumus et novissimi a Verbo Dei et Spiritu ejus, secundum hoc et scientia mysteriorum ejus indigemus. Et non est mirum si in spiritalibus, et coelestibus, et in his quae habent revelari, hoc patimur nos : quandoquidem etiam eorum quae ante pedes sunt (dico autem quae sunt in hac creatura, quae et contrectantur a nobis, et videntur, et sunt nobiscum), multa fugerunt nostram scientiam, et Deo haec ipsa committimus. Oportet enim eum prae omnibus praecellere. Quid enim si tentemus exponere causam ascensionis Nili? Multa quidem dicimus, et fortassis suasoria, fortassis autem non suasoria : quod autem verum est, et certum, et firmum, adjacet Deo. Sed et volatilium animalium habitatio, eorum quae veris tempore adveniunt ad nos, autumni autem tempore statim recedunt, cum in hoc mundo hoc ipsum fiat, fugit nostram scientiam. Quid autem possumus exponere de Oceani accessu et recessu, cum constet esse certam causam? Quidve de his quae ultra eum sunt enuntiare qualia sint? Vel quid dicere possumus, quomodo pluviae, et coruscationes, et tonitrua, et collectiones nubium, et nebulae, et ventorum emissiones, et similia his, efficiuntur ; annuntiare quoque et thesauros nivium, et grandinis, et eorum quae his proxima sunt : quae haec autem nubium praeparatio, aut qui status nebulae, quae autem causa est per quam crescit luna et decrescit, aut quae causa aquarum distantiae, et metallorum, et lapidum, et his similium? In his omnibus nos quidem loquaces erimus, requirentes causas eorum ; qui autem ea facit solus Deus, veridicus est.

knowing that the Scriptures indeed are perfect, inasmuch as they are spoken by the Word of God and His Spirit; whereas we, in proportion as we are lesser and latest in comparison with the Word of God and His Spirit, in that proportion also stand in need of the knowledge of His mysteries. And it is no wonder if in spiritual and heavenly things, and in those things which have to be revealed, we experience this, seeing that even of the things which are before our feet (I mean the things which are in this creation, which are also handled by us, and seen, and are with us) many have escaped our knowledge, and we commit these very things to God. For He must excel above all. For what if we attempt to expound the cause of the rising of the Nile? We say many things indeed, perhaps plausible, and perhaps not plausible; but what is true, and certain, and sure lies with God. Moreover, the dwelling-place of flying creatures also, of those which in the springtime come to us and in the autumn immediately depart, although this very thing takes place in this world, escapes our knowledge. And what can we expound concerning the ebb and flow of the Ocean, although it is certain that there is a fixed cause? Or what can we declare as to the nature of the things which are beyond it? Or what can we say as to how rains, and lightnings, and thunders, and gatherings of clouds, and mists, and rushings of winds, and things like these are produced; and declare also the storehouses of snow, and of hail, and of the things akin to these: what this preparation of clouds is, or what the state of mist is, and what the cause is whereby the moon waxes and wanes, or what the cause is of the difference of waters, and of metals, and of stones, and of things like these? In all these things we indeed shall be talkative in seeking their causes; but God alone Who makes them is truthful.

3. Εἰ καὶ ἐπὶ τῶν τῆς κτίσεως ἔνια μὲν ἀνάκειται τῷ Θεῷ, ἔνια δὲ καὶ εἰς γνῶσιν ἐλήλυθε τὴν ἡμετέραν, τί χαλεπὸν,

3. If even among the things of the creation some indeed are reserved to God, while some have also come unto our knowledge, what difficulty is there,

Editors' notes and page, col. 805

Footnotes

(116) ‹anchor: not visible› · call not seen (numeral inferred)

I Cor. XIII, 13.

1 Corinthians 13:13.

(printed under page 411)

(7) ‹anchor: not visible› · call not seen

In his quae habent revelari hoc patimur nos. Duplex est Graecismus, ait Billius. Nam et habent revelari, pro revelatione opus habent, Graeco ritu dictum est: et illud, hoc patimur nos, pro, hoc nobis usu venit.

In his quae habent revelari hoc patimur nos. There is a double Grecism, says Billius. For habent revelari, for need revelation, is said in the Greek manner; and also hoc patimur nos, for this is what happens to us.

(printed under page 411)

(8) ‹anchor: not visible› · call not seen

Contrectantur. Editt. Eras., Gall. et Feuard. cum ms. Arund. perperam, conteruntur. Merc. 2, conterantur.

Contrectantur. The editions of Erasmus, Gallasius and Feuardent, with the Arundel MS, wrongly conteruntur. Mercerus 2: conterantur.

(printed under page 411)

(9) ‹anchor: eum sunt› · call in col 805

Quidve de his quae ultra eum sunt, etc. Intelligit Irenaeus eos terrarum tractus, seu populos, qui ultra Oceanum sunt, vel, ut loquitur Clemens Romanus epist. ad Corinth. cap. 20, eos qui post Oceanum sunt mundos. Haec enim veteribus adeo ignota erant, ut vix ac ne vix quidem fingere sibi possent aliquos ultra Oceanum esse populos. Notissimum est illud Augustini lib. XVI De civitate Dei, cap. 9: Nimis absurdum est, inquit, ut dicatur aliquos homines ex hac in illam partem, Oceani immensitate trajecta, navigare ac pervenire potuisse. Hinc intransmeabilem Oceanum vulgo dicebant. Consule sis doctissimi Cotelerii notas in Clementis Romani locum cit.

Or what of those things that are beyond it, etc. Irenaeus means the tracts of land, or peoples, beyond the Ocean, or, as Clement of Rome says in his Letter to the Corinthians, ch. 20, the worlds beyond the Ocean. These were so unknown to the ancients that they could scarcely, if at all, imagine that there were any peoples beyond the Ocean. Very well known is Augustine's saying, City of God XVI, ch. 9: It is too absurd, he says, to say that any men could have sailed from this part to that, crossing the immensity of the Ocean, and arrived there. Hence they commonly called the Ocean impassable. Consult, if you please, the notes of the most learned Cotelier on the passage of Clement of Rome cited.

(printed under page 411)

(10) ‹anchor: nubium praeparatio› · call in col 805

Nubium praeparatio. Clarom. nivium praeparatio.

Nubium praeparatio. The Clermont MS: nivium praeparatio ("the preparing of the snows").

(printed under page 411)

(11) ‹anchor: aquarum distantiae› · call in col 805

Distantiae. Id est, differentiae? Distantia siquidem apud auctores Latinos interdum accipitur pro differentia.

Distantiae. That is, of the differences? For distantia is sometimes taken among Latin authors for differentia.

(printed under page 411)

(12) ‹anchor: Εἰ καὶ ἐπὶ› · call in col 805 (printed in the Greek and the facing Latin)

Εἰ καὶ ἐπί. Graeca haec Irenaei, et quae mox sequuntur, iterum ex Damasceni Parallelis a Frontone Ducaeo descripta publicavit Halloixius in Vita Irenaei.

Εἰ καὶ ἐπί. These Greek words of Irenaeus, and those that follow shortly, Halloix again published in his Life of Irenaeus, as copied from Damascene's Parallels by Fronton du Duc.

(printed under page 411)

(13) ‹anchor: not visible› · call not seen

Discat quae sunt a Deo. Graec., discat a Deo.

Discat quae sunt a Deo. The Greek: discat a Deo ("learn from God").

(printed under page 411)

(14) ‹anchor: not visible› · call not seen

Reliquis partibus. Clarom. reliquis ex parte.

Reliquis partibus. The Clermont MS: reliquis ex parte.

(printed under page 411)

(15) ‹anchor: not visible› · call not seen

Haec tunc perseverare, quae sunt fides, spes. Fidem in altero saeculo perseverare vult Irenaeus, non quoad obscuritatem, sed quoad firmitatem et certitudinem, quae dubitationem omnem procul repellit. Id statim explicat, subjungens: Semper enim fides, quae est ad magistrum nostrum, permanet firma, asseverans nobis quoniam solus vere Deus. Spes vero permanet, non quasi absens sit adhuc ejus objectum; sed quia speramus subinde plus aliquid accipere et discere a Deo, quo jam fruimur.

That these then remain, faith and hope. Irenaeus holds that faith remains in the other world not as to its obscurity but as to its firmness and certainty, which drives all doubt far away. He explains this at once, adding: For the faith directed to our teacher remains always firm, assuring us that He alone is truly God. And hope remains, not as though its object were still absent, but because we hope ever to receive and learn something more from God, whom we already enjoy.

(printed under page 411)

Page

running head: CONTRA HÆRESES L
marginal letters: A ctissime scientes, quia; B rum est, et; C bulæ, quæ autem; D Dei et Spiritu
old-edition numerals: (none)
other: facing Latin 3. Si ergo et in rebus ... venerunt scien- not set; rest of column Latin only, no Greek printed; ctissime split from preceding column
other (Q2a): the English "rightly" for the split word (re)ctissime belongs at the end of col 804's English ("most rightly"); removed here, to be added in 804 (not written by Q2a)

PG 7:806

εἰ καὶ τῶν ἐν ταῖς Γραφαῖς ζητουμένων, ὅλων τῶν Γραφῶν πνευματικῶν οὐσῶν, ἔνια μὲν ἐπιλύομεν κατὰ χάριν Θεοῦ, ἔνια δὲ ἀνακείσεται τῷ Θεῷ, καὶ οὐ μόνον αἰῶνι ἐν τῷ νυνὶ, ἀλλὰ καὶ ἐν τῷ μέλλοντι, ἵνα ἀεὶ μὲν ὁ Θεὸς διδάσκῃ, ἄνθρωπος δὲ διὰ παντὸς μανθάνῃ παρὰ Θεοῦ :

if also of the things inquired into in the Scriptures, the whole Scriptures being spiritual, some indeed we resolve by the grace of God, while some shall be reserved to God, and not only in the present age, but also in that which is to come, so that God may always be teaching, and man may forever be learning from God?

quidem Deus doceat, homo autem semper discat quae sunt a Deo? Sicut et Apostolus dixit, reliquis partibus destructis, haec tunc perseverare, quae sunt, fides, spes et charitas. Semper enim fides, quae est ad magistrum nostrum, permanet firma, asseverans nobis quoniam solus vere Deus, et ut diligamus eum vere semper, quoniam ipse solus Pater ; et speremus subinde plus aliquid accipere et discere a Deo, quia bonus est, et divitias habens indeterminabiles, et regnum sine fine, et disciplinam immensam. Si ergo secundum

God indeed may teach, and man may always learn the things that are from God? Even as the Apostle also said that when the other things in part are done away, these then abide, which are faith, hope, and charity. For faith towards our Master always abides steadfast, assuring us that He alone is truly God, and that we should truly love Him always, since He alone is Father; and that we should hope continually to receive and learn something more from God, because He is good, and has illimitable riches, and a kingdom without end, and a discipline beyond measure. If therefore according to

Εἰ οὖν καθ' ὃν εἰρήκαμεν τρόπον, ἔνια τῶν ζητημάτων ἀναθήσωμεν τῷ Θεῷ, καὶ τὴν πίστιν ἡμῶν διαφυλάξομεν, καὶ ἀκίνδυνοι διαμενοῦμεν, καὶ πᾶσα Γραφὴ δεδομένη ἡμῖν ἀπὸ Θεοῦ σύμφωνος ἡμῖν εὑρεθήσεται, καὶ αἱ παραβολαὶ τοῖς διαῤῥήδην εἰρημένοις συμφωνήσουσι, καὶ τὰ φανερῶς εἰρημένα ἐπιλύσει τὰς παραβολὰς, καὶ διὰ τῆς τῶν λέξεων πολυφωνίας ἓν σύμφωνον μέλος ἐν ἡμῖν αἰσθήσεται.

If therefore, after the manner which we have stated, we commit some of the questions to God, we shall both preserve our faith, and abide free from danger, and all Scripture given to us by God will be found by us harmonious, and the parables will agree with the things expressly spoken, and the things openly spoken will explain the parables, and through the many voices of the words one harmonious melody will be perceived in us,

tem hymnis Deum, qui fecit omnia. Utputa,

praising with hymns God Who made all things. For instance,

Editors' notes and page, col. 806

Footnotes

(16) ‹anchor: nobis sentiet laudantem› · call in col 806

Unam consonantem melodiam in nobis sentiet laudantem. Ex Graeco legendum, ut bene adver- (continues)

Unam consonantem melodiam in nobis sentiet laudantem. From the Greek one should read, as … rightly no- (continues)

(printed under page 411)

Page

running head: RA HÆRESES LIB. II. 805
marginal letters: A εἰ καὶ τῶν; B Semper enim fides,; C ἡμῖν ἀπὸ Θεοῦ; D simi Cotelerii notas
old-edition numerals: 157 after Apostolus
other: column number misprinted 805 for 806; facing Latin tiam ; quid mali est ... ut semper and hunc modum, quem diximus ... sentiet laudan- not set; middle and bottom full-width lines Latin only, no Greek printed

PG 7:807

si quis interroget : Antequam mundum faceret Deus, quid agebat? dicimus quoniam ista responsio subjacet Deo. Quoniam autem mundus hic factus est apotelestos a Deo, temporale initium accipiens, Scripturae nos docent : quid autem ante hoc Deus sit operatus, nulla Scriptura manifestat. Subjacet ergo haec responsio Deo, et non ita stultas, et sine disciplina blasphemas adinvenire velle prolationes, et per hoc quod putas te invenisse materiae prolationem, ipsum Deum, qui fecit omnia, reprobare.

if someone should ask: Before God made the world, what was He doing? we say that this answer lies with God. For that this world was made complete by God, receiving a temporal beginning, the Scriptures teach us; but what God wrought before this, no Scripture manifests. This answer, therefore, lies with God, and it is not fitting to wish to devise such foolish and uninstructedly blasphemous emissions, and through thinking that you have found the emission of matter, to reject God Himself, Who made all things.

4. Cogitate enim, o omnes qui talia adinvenitis, cum ipse solus Pater Deus dicatur, qui et vere est, quem vos Demiurgum dicitis ; sed et cum Scripturae hunc solum sciant Deum, sed et cum Dominus hunc solum confitetur proprium Patrem, et alterum nesciat, sicut ex ipsis ejus verbis ostendemus : quando hunc ipsum labis dicitis fructum, et ignorantiae prolationem ait nescientem quae sint super eum, et quaecunque alia dicitis de eo, considerate magnitudinem blasphemiae in eum, qui vere est Deus. Graviter quidem et honeste videmini dicere, vos in Deum credere ; dehinc alterum Deum cum minime possitis ostendere, hunc ipsum, in quem credere vos dicitis labis fructum, et ignorantiae prolationem pronuntiatis. Haec autem caecitas, et stultiloquium inde provenit vobis, quod nihil Deo reservetis. Sed et ipsius Dei, et Ennoeae ejus, et Verbi, et Vitae, et Christi nativitates, et prolationes annuntiare vultis ; et has non aliunde accipientes, sed ex affectione hominum : et non intelligitis, quia in homine quidem, qui est compositum animal, capit hujusmodi dicere, sicut praediximus, sensum hominis et ennoeam hominis ; et quia ex sensu ennoea, de ennoea autem enthymesis, de enthymesi autem logos : (quem autem logon? aliud enim est secundum Graecos logos, quod est principale quod excogitat; aliud organum, per

4. For consider, O all ye who devise such things, seeing that the Father Himself alone is called God, Who also truly is, Whom ye call the Demiurge; and seeing that the Scriptures know this One alone as God, and seeing that the Lord confesses this One alone as His own Father, and knows no other, as we shall show from His very words: when ye call this very One the fruit of a defect and the emission of ignorance, and ignorant of the things that are above Him, and whatsoever other things ye say concerning Him, consider the greatness of the blasphemy against Him Who truly is God. Seriously indeed and honourably do ye seem to say that ye believe in God; then, since ye are not at all able to show another God, this very One in Whom ye say ye believe ye pronounce the fruit of a defect and the emission of ignorance. Now this blindness and foolish talking comes to you from this, that ye reserve nothing to God. Moreover, ye wish to declare the births and emissions of God Himself, and of His Ennoea, and of the Word, and of Life, and of Christ, and taking these from nowhere else than from the affection of men; and ye do not understand that in man indeed, who is a compound living being, it is possible to speak of such things, as we have said before, the sense of man and the thought of man; and that from sense comes thought, and from thought consideration, and from consideration the word (but what word? for according to the Greeks the word is one thing, which is the ruling principle that thinks, and another is the instrument through

Editors' notes and page, col. 807

Footnotes

(117) ‹anchor: sicut praediximus› · call in col 807 (numeral inferred)

Cap. XIII hujus libri.

Chapter 13 of this book.

(printed under page 412)

(118) ‹anchor: not visible› · call not seen (numeral inferred)

Cap. XLVIII.

Chapter 48.

(printed under page 412)

(17) ‹anchor: apotelestos› · call in col 807

Apotelestos. Id est, perfectus, numeris omnibus absolutus.

Apotelestos. That is, perfect, complete in every respect.

(printed under page 412)

(18) ‹anchor: blasphemas› · call in col 807

Stultas et sine disciplina blasphemas. Post blasphemas subintellige decet, vel quidvis simile.

Stultas et sine disciplina blasphemas. After blasphemas understand it befits, or anything similar.

(printed under page 412)

(19) ‹anchor: ostendemus› · call in col 807

Ostendemus. Alii, ostendimus. Sed praeferenda prior lectio: nam ut identidem jam ostenderit Irenaeus, Dominum confiteri proprium Patrem, eum qui coelum et terram condiderit, id tamen ex professo sibi demonstrandum suscipit lib. IV.

Ostendemus. Others: ostendimus. But the former reading is to be preferred: for although Irenaeus has already shown more than once that the Lord confesses as His own Father the one who founded heaven and earth, he undertakes to demonstrate it expressly in Book IV.

(printed under page 412)

(20) ‹anchor: quando› · call in col 807

Quando. Al. quoniam.

Quando. Others: quoniam.

(printed under page 412)

(21) ‹anchor: super eum› · call in col 807

Quae sint super eum. Sic pro qui sit super eum, auctoritate cod. Clarom. reposui. Nam supra lib. I, cap. 7, n. 3, dicitur Demiurgus ignorasse quae essent super eum.

Quae sint super eum. So I have restored, for qui sit super eum, on the authority of the Clermont codex. For above, Book I, ch. 7, n. 3, the Demiurge is said to have been ignorant of the things that were above him.

(printed under page 412)

(22) ‹anchor: prolationem pronuntiatis› · call in col 807

Labis fructum, et ignorantiae prolationem pronuntiatis. Graece, ait Billius, ὑστερήματος καρπὸν καὶ ἀγνοίας προβολὴν ἀποφαίνεσθε, id est, ignorantiae fetum, vel ab ignorantia productum pronuntiatis.

You declare him the fruit of a defect and the emission of ignorance. In Greek, says Billius, ὑστερήματος καρπὸν καὶ ἀγνοίας προβολὴν ἀποφαίνεσθε, that is, you declare him the offspring of ignorance, or produced by ignorance.

(printed under page 412)

(23) ‹anchor: hujusmodi dicere› · call in col 807

Capit hujusmodi dicere. Pro, haec fas est dicere.

Capit hujusmodi dicere. For it is lawful to say such things.

(printed under page 412)

(24) ‹anchor: Graecos logos› · call in col 807

Aliud est enim, secundum Graecos, logos, etc. Id est: aliud est ratio, seu mens, quae verbum interius concipit efformatque: aliud corporeum organum, seu lingua, per quod verbum mente conceptum exterius emittitur.

For the logos, according to the Greeks, is one thing, etc. That is: reason, or mind, which conceives and shapes the word inwardly, is one thing; the bodily organ, or tongue, through which the word conceived in the mind is sent out, is another.

(printed under page 412)

(25) ‹anchor: not visible› · call not seen

Suffocatur. Ita Eras., Gall., Feuard. et mss. Arund., Ottobon. et Merc. 2. At Clarom. et Voss. suffugatur, quam lectionem sequi Grabio placuit: quanquam non satis explicare valeat quis sit barbarae istius vocis sensus, et si quem utcunque ferendum habeat, redeat ad suffocatur. Nihil igitur immutandum esse duxi, nec bonam lectionem in malam, aut saltem dubiam esse commutandam. Similitudinem enim ducere videtur Irenaeus ab iis qui confertim exeuntes se invicem suffocant.

Suffocatur. So Erasmus, Gallasius, Feuardent and the Arundel, Ottoboni and Mercerus 2 MSS. But the Clermont and Voss have suffugatur, the reading Grabe chose to follow, although he cannot well explain what the sense of that barbarous word is, and if it has any tolerable sense, it comes back to suffocatur. I therefore thought nothing should be changed, nor a good reading exchanged for a bad or at least doubtful one. For Irenaeus seems to draw his comparison from people who, going out in a crowd, choke one another.

(printed under page 412)

(26) ‹anchor: not visible› · call not seen

Non de semel. Graece, οὐκ εἰς ἅπαξ, καθάπαξ, vel ἐφ' ἅπαξ, id est non simul et semel, non una vice, etc.

Non de semel. In Greek οὐκ εἰς ἅπαξ, καθάπαξ, or ἐφ' ἅπαξ, that is, not all at once, not at one time, etc.

(printed under page 412)

(27) ‹anchor: not visible› · call not seen

Compositum eum pronuntiat. Arund. compositionem pronuntiat.

Compositum eum pronuntiat. The Arundel MS: compositionem pronuntiat.

(printed under page 412)

Page

running head: 807 S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A si quis interroget; B nus hunc solum; C annuntiare vultis ;; D renda prior lectio:
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:808

quod emittitur logos) et aliquando quidem quiescere, et tacere hominem, aliquando autem loqui, et operari : Deus autem cum sit totus mens, totus ratio, et totus spiritus operans, et totus lux, et semper idem et similiter exsistens, sicut et utile est nobis sapere de Deo, et sicut ex Scripturis discimus ; non jam hujusmodi affectus et divisiones decenter erga eum subsequentur. Velocitati enim sensus hominum propter spiritale ejus non sufficit lingua deservire, quippe carnalis exsistens : unde et intus suffocatur verbum nostrum, et profertur non de semel, sicut conceptum est a sensu; sed per partes, secundum quod lingua subministrare praevalet.

which the word is uttered), and that sometimes indeed a man rests and is silent, and sometimes speaks and works; whereas since God is all mind, all reason, and all operating spirit, and all light, and always exists the same and in like manner, even as it is profitable for us to think concerning God, and as we learn from the Scriptures, affections and divisions of this sort will no longer fittingly follow in regard to Him. For because of its spiritual nature the tongue, being fleshly, does not suffice to serve the swiftness of the sense of men; whence also our word is stifled within, and is brought forth not all at once, as it was conceived by the sense, but in parts, according as the tongue is able to minister to it.

5. Deus autem totus exsistens mens, et totus exsistens Logos, quod cogitat, hoc et loquitur ; et quod loquitur, hoc et cogitat. Cogitatio enim ejus Logos, et Logos mens, et omnia concludens mens, ipse est Pater. Qui ergo dicit mentem Dei, et prolationem propriam menti donat, compositum eum pronuntiat, tanquam aliud quiddam sit Deus, aliud autem principalis mens exsistens. Similiter autem rursus et de Logo tertiam prolationem ei a Patre donans, (unde et ignorat magnitudinem ejus) porro et longe Logon a Deo separavit. Et propheta quidem ait de eo : Generationem ejus quis enarrabit? Vos autem generationem ejus ex Patre divinantes, et verbi hominum per linguam factam prolationem transferentes in Verbum Dei, juste detegimini a vobis ipsis, quod neque humana, nec divina noveritis.

5. But God, being all mind and being all Word, what He thinks, this He also speaks; and what He speaks, this He also thinks. For His thought is Logos, and Logos is mind, and mind comprehending all things is the Father Himself. He, therefore, who speaks of the mind of God, and assigns to the mind a proper emission of its own, pronounces Him compound, as though God were one thing and the ruling mind another. And similarly again concerning the Logos, assigning to Him a third emission from the Father (whence also he is ignorant of His greatness), he has separated the Logos far and wide from God. And the prophet indeed says of Him: Who shall declare His generation? (Isa. 53:8). Yet you, divining His generation from the Father, and transferring the utterance of the word of men made through the tongue to the Word of God, are justly detected by your own selves as knowing neither human things nor divine.

6. Irrationabiliter autem inflati, audaciter inenarrabilia Dei mysteria scire vos dicitis : quandoquidem et Dominus, ipse Filius Dei, ipsum judicii diem et horam concessit scire solum Patrem, manifeste dicens : De die autem illa, et hora nemo scit, neque Filius, nisi Pater solus. Si igitur scientiam diei illius Filius non erubuit referre ad Patrem, sed dixit quod verum est;

6. Moreover, unreasonably puffed up, you boldly say that you know the unspeakable mysteries of God; seeing that even the Lord, the very Son of God, granted that the Father alone knows the very day and hour of judgement, saying manifestly: But of that day and hour no man knows, neither the Son, but the Father only (Mark 13:32). If therefore the Son was not ashamed to refer the knowledge of that day to the Father, but said what is true,

Editors' notes and page, col. 808

Footnotes

(88) ‹anchor: 5. Deus autem› · call in col 808

Cap. XLVIII.

Chapter XLVIII.

(printed under page 412)

(89) ‹anchor: quis enarrabit› · call in col 808

Isa. LIII, 8.

Isaiah 53:8.

(printed under page 412) (90–91) ‹anchor: nisi Pater solus› · call in col 808 Marc. XIII, 32.

Mark 13:32.

(printed under page 412)

(25) ‹anchor: suffocatur› · call in col 808

Suffocatur. Ita Eras., Gall., Feuard. et mss. Arund., Ottobon. et Merc. 2. At Clarom. et Voss. suffugatur, quam lectionem sequi Grabio placuit: quanquam non satis explicare valeat quis sit barbarae istius vocis sensus, et si quem utcunque ferendum habeat, redeat ad suffocatur. Nihil igitur immutandum esse duxi, nec bonam lectionem in malam, aut saltem dubiam esse commutandam. Similitudinem enim ducere videtur Irenaeus ab iis qui confertim exeuntes se invicem suffocant.

Suffocatur (is stifled). So Erasmus, Gallasius, Feuardent and the Arundel, Ottoboni and Mercerus 2 MSS. But the Clermont and Voss have suffugatur, a reading Grabe chose to follow, although he cannot well explain what the sense of that barbarous word is, and if it has any tolerable sense, it comes back to suffocatur. I therefore judged that nothing should be changed, and that a good reading should not be exchanged for a bad, or at least a doubtful, one. For Irenaeus seems to draw the comparison from those who, going out in a crowd, stifle one another.

(printed under page 412)

(26) ‹anchor: non de semel› · call in col 808

Non de semel. Graece, οὐκ εἰς ἅπαξ, καθάπαξ, vel ἐφ' ἅπαξ, id est non simul et semel, non una vice, etc.

Non de semel (not all at once). In Greek, οὐκ εἰς ἅπαξ, καθάπαξ, or ἐφ' ἅπαξ, that is, not together and at once, not at one time, etc.

(printed under page 412)

(27) ‹anchor: compositum eum pronuntiat› · call in col 808

Compositum eum pronuntiat. Arund. compositionem pronuntiat.

Compositum eum pronuntiat (pronounces him compound). The Arundel: compositionem pronuntiat (pronounces a composition).

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(28) ‹anchor: a Patre› · call in col 808

A Patre. Haec refer ad tertium, non ad prolationem.

A Patre. Refer this to tertium, not to prolationem.

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(29) ‹anchor: verbi hominum› · call in col 808

Hominum. Eras., Gall. et Merc. 2, hominis.

Hominum. Erasmus, Gallasius and Mercerus 2: hominis.

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(30) ‹anchor: a vobis ipsis› · call in col 808

Vobis ipsis. In Feuard. editt. colon. 1596, ac mss. Clarom. et Voss. perperam, nobis ipsis.

Vobis ipsis. In Feuardent's Cologne edition of 1596 and in the Clermont and Voss MSS, wrongly, nobis ipsis.

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(31) ‹anchor: De die autem illa› · call in col 808

De die autem illa. In Clarom. deest illa.

De die autem illa. In the Clermont MS illa is missing.

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(32) ‹anchor: neque Filius› · call in col 808

Neque Filius. Addit Marci textus, neque an- (continues)

Neque Filius. Mark's text adds neither the an- (continues)

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 808
marginal letters: A quod emittitur logos); B et quod loquitur,; C humana, nec divina; D baræ istius vocis
old-edition numerals: 158 after 6.
other: Latin only, no Greek printed
other: the right foot column opens with the tail of note (24) (ganum, seu lingua ... emittitur), called in col 807; set with n807, not here (Q5a)

PG 7:809

neque nos erubescamus, quae sunt in quaestionibus majora secundum nos, reservare Deo. Nemo enim super magistrum est. Si quis itaque nobis dixerit : Quomodo ergo Filius prolatus a Patre est? dicimus ei, quia prolationem istam, sive generationem, sive nuncupationem, sive adapertionem, aut quolibet quis nomine vocaverit generationem ejus inenarrabilem exsistentem, nemo novit ; non Valentinus, non Marcion, neque Saturninus, neque Basilides, neque Angeli, neque Archangeli, neque Principes, neque Potestates, nisi solus qui generavit Pater, et qui natus est Filius. Inenarrabilis itaque generatio ejus cum sit, quicunque nituntur generationes et prolationes enarrare, non sunt compotes sui, ea quae inenarrabilia sunt enarrare promittentes. Quoniam enim ex cogitatione et sensu verbum emittitur, hoc utique omnes sciunt homines. Non ergo magnum quid invenerunt, qui emissiones excogitaverunt, neque absconditum mysterium, si id quod ab omnibus intelligitur, transtulerunt in unigenitum Dei Verbum : et quem inenarrabilem et innominabilem vocant, hunc, quasi ipsi obstetricaverint, primae generationis ejus prolationem et generationem enuntiant, assimilantes eum hominum verbo emissionis.

neither let us be ashamed to reserve to God those things among questions which are too great for us. For no man is above his master. If anyone, therefore, says to us: How then was the Son put forth by the Father? we say to him that no one knows that putting forth, or generation, or calling, or manifestation, or by whatever name anyone may call His unspeakable generation—not Valentinus, not Marcion, nor Saturninus, nor Basilides, nor Angels, nor Archangels, nor Principalities, nor Powers, save the Father alone Who begat, and the Son Who was born. Since therefore His generation is unspeakable, whosoever strive to declare generations and emissions are not in their right mind, promising to declare the things that are unspeakable. For that a word is uttered from thought and sense, this assuredly all men know. Those, therefore, who have devised emissions have not discovered anything great, nor any hidden mystery, if they have transferred that which is understood by all to the only-begotten Word of God; and Him Whom they call unspeakable and unnameable, as though they themselves had acted as midwives, they declare the emission and generation of His first generation, likening Him to the uttered word of men.

7. Hoc autem idem et de substantia materiae dicentes, non peccabimus, quoniam Deus eam protulit. Didicimus enim ex Scripturis, principatum tenere super omnia Deum. Unde autem, vel quemadmodum emisit eam, neque Scriptura aliqua exposuit, neque nos phantasmari oportet, ex opinionibus propriis infinita conjicientes de Deo; sed agnitionem hanc concedendam esse Deo. Similiter autem et causam propter quam, cum omnia a Deo facta sint, quaedam quidem transgressa sunt, et abscesserunt a Dei subjectione ; quaedam autem, imo plurima, perseveraverunt et perseverant in subjectione ejus qui fecit ; et cujus

7. And saying this very same thing concerning the substance of matter also, we shall not sin, that God produced it. For we have learned from the Scriptures that God holds the sovereignty over all things. But whence or how He put it forth, neither has any Scripture set forth, nor ought we to indulge in fancies, conjecturing endless things concerning God out of our own opinions; rather, this knowledge must be yielded to God. Similarly also the cause why, although all things were made by God, some indeed transgressed and departed from subjection to God, while some, nay the most part, persevered and do persevere in subjection to Him Who made them; and of what

Editors' notes and page, col. 809

Footnotes

(printed under page 413)

(122) ‹anchor: not visible› · call not seen (numeral inferred)

Matth. X, 24; Luc. VI, 40.

Matthew 10:24; Luke 6:40.

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(123) ‹anchor: not visible› · call not seen (numeral inferred)

Cap. XLIX.

Chapter 49.

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(124) ‹anchor: not visible› · call not seen (numeral inferred)

Psal. CIX, 1, 2.

Psalm 109 (110):1–2.

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(125) ‹anchor: not visible› · call not seen (numeral inferred)

I Cor. II, 10.

1 Corinthians 2:10.

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(126) ‹anchor: not visible› · call not seen (numeral inferred)

I Cor. XII, 4-6.

1 Corinthians 12:4–6.

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(127) ‹anchor: not visible› · call not seen (numeral inferred)

I Cor. XIII, 9.

1 Corinthians 13:9.

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(33) ‹anchor: not visible› · call not seen

Erubescamus. Ita recte Feuard. in marg. et Clarom. cod.; caeteri omnes minus bene, erubescimus.

Erubescamus. So rightly Feuardent in the margin and the Clermont codex; all the rest less well, erubescimus.

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(34) ‹anchor: not visible› · call not seen

Quolibet. Al. male, quomodolibet.

Quolibet. Others, wrongly: quomodolibet.

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(35) ‹anchor: not visible› · call not seen

Principes. In cod. Arund. et Grab. Principatus. Sed hanc vocem alteri substituisse videtur recentior quispiam ex Apostolo I Coloss., XVI.

Principes. In the Arundel codex and Grabe: Principatus. But some later hand seems to have substituted this word for the other from the Apostle, Colossians 1:16.

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(36) ‹anchor: not visible› · call not seen

Ab omnibus. In Eras. et Gal., ab hominibus. In Feuard., ab omnibus hominibus.

Ab omnibus. In Erasmus and Gallasius: ab hominibus. In Feuardent: ab omnibus hominibus.

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(37) ‹anchor: verbo emissionis› · call in col 809

Verbo emissionis. Id est, verbo prolatitio, Graece προφορικῷ λόγῳ.

Verbo emissionis. That is, by the uttered word, in Greek προφορικῷ λόγῳ.

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(38) ‹anchor: substantia materiae› · call in col 809

Substantia materiae. Ita ex Arund. et Voss. reposuit Grab. pro substantiae materia.

Substantia materiae. So Grabe restored from the Arundel and Voss MSS, for substantiae materia.

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(39) ‹anchor: non peccabimus› · call in col 809

Non peccabimus. Sic Clarom., caeteri minus recte, non peccavimus.

Non peccabimus. So the Clermont MS; the rest less correctly, non peccavimus.

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(40) ‹anchor: agnitionem hanc› · call in col 809

Agnitionem hanc. Clarom. et Voss., magnitudinem hanc.

Agnitionem hanc. The Clermont and Voss MSS: magnitudinem hanc.

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(41) ‹anchor: not visible› · call in col 809 (call not seen)

Perseverant. Arund., perseverarunt.

Perseverant. The Arundel MS: perseverarunt.

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(42) ‹anchor: not visible› · call not seen

Cedere. Ita Feuard. in marg., Clarom., Voss. et Grab. Reliqui perperam, credere, quia paulo ante dixit, agnitionem hanc concedendam esse Deo; et paulo post iterum ait: concedere oportet ei.

Cedere. So Feuardent in the margin, the Clermont and Voss MSS and Grabe. The rest wrongly: credere; [cedere is right] because a little before he said, this knowledge must be conceded to God; and a little after he says again: we must concede it to him.

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(43) ‹anchor: not visible› · call not seen

Suppedaneum. Sic passim legit auctor noster, ut in sequentibus videbitur. Sic legebat etiam Cyprian, lib. II adv. Jud., c. 26.

Suppedaneum. So our author reads throughout, as will be seen in what follows. So too Cyprian read, Against the Jews II, ch. 26.

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(44) ‹anchor: not visible› · call not seen

Transgressuri sunt. Eras., Gall., Arund. et Merc. 2, transgressi sunt.

Transgressuri sunt. Erasmus, Gallasius, the Arundel MS and Mercerus 2: transgressi sunt.

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Page

running head: 809 CONTRA HÆRESES L
marginal letters: A neque nos erubescamus; B rare promittentes. Quoniam; C vel quemadmodum emisit; D geli in cœlo.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:810

naturae sunt quae transgressa sunt, cujus autem naturae quae perseverant, cedere oportet Deo et Verbo ejus, cui et soli dixit : Sede a dextris meis, quoadusque ponam inimicos tuos suppedaneum pedum tuorum. Nos autem adhuc in terra conversantes, nondum assidentes throno ejus. Etsi enim Spiritus Salvatoris qui in eo est, scrutatur omnia, et altitudines Dei ; sed quantum ad nos, divisiones gratiarum sunt, et divisiones ministeriorum, et divisiones operationum ; et nos super terram, quemadmodum et Paulus ait, ex parte quidem cognoscimus, et ex parte prophetamus. Sicut igitur ex parte cognoscimus, sic et de universis quaestionibus concedere oportet ei, qui ex parte nobis praestat gratiam. Quoniam quidem transgressoribus ignis aeternus praeparatus est, et Dominus manifeste dixit, et reliquae demonstrant Scripturae. Et quoniam praesciit Deus hoc futurum, similiter demonstrant Scripturae, quemadmodum et ignem aeternum his qui transgressuri sunt praeparavit ab initio ; ipsam autem causam naturae transgredientium, neque Scriptura aliqua retulit, nec Apostolus dixit, nec Dominus docuit. Dimittere itaque oportet agnitionem hanc Deo, quemadmodum et Dominus horae et diei ; nec in tantum periclitari, uti Deo quidem concedamus nihil ; et haec ex parte accipientes gratiam. In eo autem cum quaerimus quae sunt super nos, et in quae attingere nobis non est, nunc in tantam audaciam venire, uti pandamus Deum, et quae nondum inventa sunt, quasi jam invenerimus, per emissionum vaniloquium ipsum omnium factorem Deum, et de defectione, et ignorantia asserere substantiam habuisse, et sic impium adversus Deum, fingere argumentum.

nature those are which transgressed, and of what nature those which persevere, we must yield to God and to His Word, to Whom alone also He said: Sit Thou at My right hand, until I make Thine enemies Thy footstool. But we are still dwelling upon the earth, not yet sitting beside His throne. For even though the Spirit of the Saviour that is in Him searches all things, yea, the deep things of God, yet as regards us there are diversities of gifts, and diversities of administrations, and diversities of operations; and we upon the earth, even as Paul also says, know in part, and in part we prophesy. Just as we know in part, therefore, so also concerning all questions we ought to yield to Him Who bestows grace upon us in part. That eternal fire is prepared for transgressors, both the Lord has manifestly said and the rest of the Scriptures demonstrate. And that God foreknew that this would be, the Scriptures similarly demonstrate, even as He also prepared eternal fire from the beginning for those who were to transgress; but the cause itself of the nature of those who transgress neither has any Scripture related, nor has the Apostle said, nor has the Lord taught. It is necessary, therefore, to leave this knowledge to God, even as the Lord did that of the hour and the day, and not to run into such danger that we yield nothing to God, and that too when we receive grace only in part. And when we seek the things that are above us, and unto which it is not possible for us to attain, [it is absurd] now to come to such audacity as to lay open God, and, as though we had already found the things that have not yet been found, through the vain talk of emissions to assert that God Himself, the Maker of all things, had His substance from defect and ignorance, and thus to fashion an impious argument against God.

8. Post deinde nullum habent testimonium ejus figmenti, quod recens ab eis adinventum est, aliquando quidem per numeros quoslibet, aliquando

8. Furthermore, they have no testimony for that figment which has lately been devised by them, sometimes indeed through any numbers whatever, and sometimes

Editors' notes and page, col. 810

Footnotes

(45) ‹anchor: accipientes gratiam› · call in col 810

Et haec ex parte accipientes gratiam. Ita recte Clarom. Accedit et Voss. in quo legitur haec. In reliquis omnibus deest: porro et haec pro idque, vel et quidem Graecorum more, quod auctori nostro familiare.

Et haec ex parte accipientes gratiam. So rightly the Clermont MS. The Voss MS also agrees, in which haec is read. In all the rest it is missing. Further, et haec stands for idque, or et quidem, in the Greek manner, which is familiar to our author.

(printed under page 413)

(46) ‹anchor: cum quaerimus› · call in col 810

In eo autem cum quaerimus. Sic Clarom. et Voss. Accedunt et Eras. ac Gall. in quibus legitur conquaerimus. In aliis male conquirimus. Ab his autem verbis novam incipiendam esse periodum demonstrat contextus sermonis.

In eo autem cum quaerimus. So the Clermont and Voss MSS. Erasmus and Gallasius also come close, in which conquaerimus is read. In others, wrongly, conquirimus. The context of the discourse shows that a new sentence must begin with these words.

(printed under page 413)

(47) ‹anchor: in tantam› · call in col 810

Nunc in tantam. Sic Clarom. et Voss. In aliis omnibus nec in tantam, sed male, ut videtur.

Nunc in tantam. So the Clermont and Voss MSS. In all the others nec in tantam, but wrongly, as it seems.

(printed under page 413)

(48) ‹anchor: uti pandamus› · call in col 810

Pandamus. Sic Feuard. in marg., cod. Voss. et Grab. Reliqui perperam pendamus.

Pandamus. So Feuardent in the margin, the Voss codex and Grabe. The rest wrongly: pendamus.

(printed under page 413)

(49) ‹anchor: fingere argumentum› · call in col 810

Fingere argumentum. Supple absurdum est, vel quidpiam simile.

Fingere argumentum. Supply it is absurd, or something similar.

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Page

running head: A HÆRESES LIB. II. 810
marginal letters: A naturæ sunt quæ; B soribus ignis æternus; C nire, uti pandamus; D esse Deo ;
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:811

autem per syllabas, nonnunquam autem et per nomina ; est autem quando et per eas, quae in litteris sunt, litteras, aliquando autem et per parabolas non recte exsolutas, vel per suspiciones quasdam consistere conari eam fabulosam enarrationem, quae sit ab eis effictitia. Etenim si quis exquirat causam, propter quam in omnibus Pater communicans Filio, solus scire horam et diem a Domino manifestatus est ; neque aptabilem magis, neque decentiorem, nec sine periculo alteram quam hanc inveniat in praesenti ; [quoniam enim solus verax magister est Dominus] ut discamus per ipsum, super omnia esse Patrem. Etenim Pater, ait, major me est. Et secundum agnitionem itaque praepositus esse Pater annuntiatus est a Domino nostro ad hoc, ut et nos, in quantum in figura hujus mundi sumus, perfectam scientiam, et tales quaestiones concedamus Deo : et ne forte quaerentes altitudinem Patris investigare, in tantum periculum incidamus, uti quaeramus an super Deum alter sit Deus.

through syllables, and sometimes also through names; and there are times when through those letters which are in words, and sometimes again through parables not rightly explained, or through certain conjectures, they endeavour to establish that fabulous narrative which has been fictitiously framed by them. For if anyone seeks out the cause why the Father, communicating with the Son in all things, was declared by the Lord to know the hour and the day alone, he will find at present neither a more suitable, nor a more becoming, nor any other explanation free from danger than this [since the Lord alone is the true Master]: that we may learn through Him that the Father is above all things. For the Father, He says, is greater than I. According to knowledge also, therefore, the Father was declared by our Lord to be set over all for this purpose, that we too, inasmuch as we are in the fashion of this world, may yield perfect knowledge and such questions to God, and lest perchance, seeking to investigate the depth of the Father, we fall into so great a danger as to inquire whether above God there is another God.

9. Si autem quis amans contentionem, contradictor fuerit his quae a nobis dicta sunt, et his quae ab Apostolo relata sunt, quoniam ex parte cognoscimus, et ex parte prophetamus, putet se non ex parte, sed universaliter universam cepisse eorum, quae sunt, agnitionem, Valentinus aliquis exsistens, aut Ptolemaeus, aut Basilides, vel aliquis eorum qui altitudines Dei exquisisse se dicunt ; non in ea quae invisibilia sunt, vel quae ostendi non possunt, cum inani jactantia decorans semetipsum, plus quam reliquos se agnovisse glorietur ; sed causas eorum quae in hoc sunt mundo, quas nos non scimus, utputa numerum capillorum capitis sui, et de his qui quotidie capiuntur passeres, et de reliquis non provisis a nobis, diligenter exquirens, et a Patre discens annuntiet nobis, ut ei de majoribus quoque credamus. Si autem ea quae in manibus sunt, et ante pedes, et in oculis,

9. But if anyone who loves contention contradicts the things which have been spoken by us, and the things which have been related by the Apostle, that we know in part and in part we prophesy, and thinks that he has grasped not in part, but universally the entire knowledge of the things that exist—being some Valentinus, or Ptolemy, or Basilides, or any of those who say that they have searched out the deep things of God—let him not, adorning himself with empty boasting in regard to the things which are invisible or cannot be shown, glory that he has known more than the rest; rather, diligently searching out and learning from the Father the causes of the things which are in this world, which we do not know, as for instance the number of the hairs of his own head, and concerning the sparrows which are caught daily, and concerning the rest of the things not understood by us, let him declare them to us, so that we may believe him concerning greater things also. Yet if the things which are in their hands, and before their feet, and before their eyes,

Editors' notes and page, col. 811

Footnotes

(128) ‹anchor: not visible› · call not seen (numeral inferred)

Joan. XIV, 28.

John 14:28.

(printed under page 414)

(129) ‹anchor: ex parte prophetamus› · call in col 811 (numeral inferred)

I Cor. XIII, 9.

1 Corinthians 13:9.

(printed under page 414)

(130) ‹anchor: not visible› · call not seen (numeral inferred)

Cap. L.

Chapter 50.

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(50) ‹anchor: not visible› · call not seen

Est autem quando... consistere conari. Graeca phrasis est, ut recte observat Billius, pro interdum consistere conari; ubi et consistere accipitur pro statuere, constituere, etc. Graece συνίστασθαι.

Est autem quando ... consistere conari. It is a Greek phrase, as Billius rightly observes, for sometimes to try to establish; where consistere too is taken for to set up, to establish, etc., in Greek συνίστασθαι.

(printed under page 414)

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Quoniam enim... Dominus. Al. quoniam cum. Adverte quoniam enim hic scribi pro quandoquidem.

Quoniam enim ... Dominus. Others: quoniam cum. Note that quoniam enim is written here for quandoquidem ("since").

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Putet. Lege putetque, vel et putet.

Putet. Read putetque, or et putet.

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In ea. Scribere debuisset interpres, in iis.

In ea. The translator should have written in iis.

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Non scimus. In aliis non noscimus.

Non scimus. In others: non noscimus.

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Quae super Deum. Sic partim ex vet. Feuard., cod. Clarom. et Voss., partim ex Arund. post Grab. emendo. Nempe in prioribus legitur super; in posteriori deest sunt. In Eras. vero, Gall. et Feuard. vitiose habetur, quae sunt ad Deum. In Claromontano vero cod. qui pro quae.

Quae super Deum. So I emend, partly from Feuardent's old codex and the Clermont and Voss codices, partly from the Arundel after Grabe. In the former, that is, super is read; in the latter sunt is missing. In Erasmus, Gallasius and Feuardent it stands faultily: quae sunt ad Deum. In the Clermont codex, qui for quae.

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Consummatione. Ita Clarom., Voss. et Grab. Reliqui male consummationem.

Consummatione. So the Clermont and Voss MSS and Grabe. The rest wrongly: consummationem.

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Dicentes, etc. Graeca horum verborum reperies lib. I, cap. 7, n. 1.

Dicentes, etc. You will find the Greek of these words at Book I, ch. 7, n. 1.

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Exspoliatos. In omnibus quidem codd. cum editt. tum mss. legitur exspoliatas; sed Irenaeum ex Irenaeo ipso emendare non dubitavi. Nam sup. lib. I, cap. 7, n. 1, ubi haec eadem verba ex integro habentur, legitur, spiritales exspoliatos animas, Graece πνευματικοὺς ἀποδυσαμένους τὰς ψυχάς.

Exspoliatos. In all the codices, printed and manuscript alike, exspoliatas is read; but I did not hesitate to correct Irenaeus from Irenaeus himself. For above, Book I, ch. 7, n. 1, where these same words are given in full, one reads the spiritual, having put off their souls, in Greek πνευματικοὺς ἀποδυσαμένους τὰς ψυχάς.

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Factos, sponsas. Ita Feuard. in marg., Clarom., Voss. (cum quibus Arund. quoad priorem vocem consentit) et Grab. Sed reliqui male, factas, sponsos.

Factos, sponsas. So Feuardent in the margin, the Clermont and Voss MSS (with which the Arundel agrees as to the first word) and Grabe. But the rest wrongly: factas, sponsos.

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Quoniam animalem. In Feuard. marg. et Voss., quem animalem.

Quoniam animalem. In Feuardent's margin and the Voss MS: quem animalem.

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Page

running head: 811 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A autem per syllabas,; B Domino nostro ad; C non possunt, cum; D (50) Est autem
old-edition numerals: 159 after agnitionem
other: Latin only, no Greek printed

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et in terrenis, et praecipue dispositionem capillorum capitis sui, nondum sciunt ii qui sunt perfecti ; quemadmodum eis de spiritalibus, et supercoelestibus, et de his quae super Deum vana persuasione confirmant, credemus? Et tanta quidem de numeris, et de nominibus, et de syllabis, et quaestionibus eorum, quae sunt super nos, et de eo quod improprie exponant parabolas, a nobis sit dictum, quandoquidem a te plura dici possint.

and among earthly things, and especially the disposition of the hairs of their own head, those who are perfect do not yet know, how shall we believe them concerning spiritual and supercelestial things, and concerning those things which with vain persuasion they affirm above God? And let thus much indeed have been said by us concerning numbers, and names, and syllables, and questions about the things which are above us, and concerning their improper exposition of the parables, seeing that more things may be said by you.

CAPUT XXIX.

Chapter XXIX.

Repugnare quod asserunt haeretici animas quasdam in Pleroma, alias in medietatem abituras ; corporibus salutis expertibus.

That what the heretics assert is contradictory, namely, that some souls will depart into the Pleroma and others into the intermediate place, while bodies have no share in salvation.

1. Revertamur autem nos ad reliqua quae sunt eorum argumentationis. In consummatione enim dicentes ipsorum Matrem intra Pleroma regredi, et recipere sponsum suum Salvatorem ; se autem, quoniam spiritales esse dicunt, exspoliatos animas, et spiritus intellectuales factos, sponsas futuros spiritalium angelorum : Demiurgum autem, quoniam animalem dicunt, in Matris locum cessurum : justorum autem animas requiescere in medietatis loco : psychice dicentes similia ad similia congregari, spiritalia ad spiritalia, materialia autem in materialibus perseverare : contraria sibi diffiniunt, animas jam non propter substantiam in medietatem ad similia dicentes succedere, sed propter operationem ; justorum quidem dicentes illuc succedere, impiorum autem remanere ignem. Si enim propter substantiam omnes succedunt animae in refrigerium, et medietatis sunt omnes, secundum quod sunt animae, cum sint ejusdem substantiae ; et superfluum est credere, superflua autem et descensio Salvatoris. Si autem propter justitiam, jam non propter id quod sint animae, sed quoniam sunt justae. Si autem animae (quae) periturae essent, (inciperent) nisi justae fuissent ; justitia potens est salvare et corpora : quid utique non salvabit, quae

1. Now let us return to the remaining points of their argument. For when they say that at the consummation their Mother returns within the Pleroma and receives the Saviour as her bridegroom; and that they themselves, since they say that they are spiritual, stripped of their souls and made intellectual spirits, will be the brides of the spiritual angels; and that the Demiurge, since they call him animal, will yield to the Mother's place; and that the souls of the righteous rest in the intermediate place: speaking after an animal manner in saying that like things are gathered to like, spiritual things to spiritual, while material things continue among material things, they lay down definitions contrary to themselves, saying that souls pass into the intermediate place to their like no longer on account of substance, but on account of work, saying that those of the righteous indeed pass thither, whereas those of the impious remain in the fire. For if on account of substance all souls pass into refreshment, and all belong to the intermediate place according as they are souls, since they are of the same substance, then it is superfluous to believe, and superfluous also is the descent of the Saviour. But if it is on account of righteousness, then it is no longer because they are souls, but because they are righteous. And if souls would have perished unless they had been righteous, righteousness has power to save bodies also; why indeed will it not save them, which

Editors' notes and page, col. 812

Footnotes

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Ignem. Merc. 2 et Ottob., in ignem. Clarom. vero omittit in, quod magis placet. Caeteri in igne.

Ignem. Mercerus 2 and the Ottoboni: in ignem. But the Clermont omits in, which pleases more. The rest: in igne.

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Et medietatis. Sic Clarom., Ottob., Arund. et Voss. Reliqui in medietate.

Et medietatis. So the Clermont, Ottoboni, Arundel and Voss MSS. The rest: in medietate.

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Descensio. Sic pro discessio restituere non dubitavi ex Clarom. cod. in quo cum primo scriptum fuisset discessio, postea emendatum et scriptum fuit descessio, procul dubio ut legeretur descensio. Eadem omnino phrasi utitur supra cap. 14, n. 7. Et sic etiam legendum esse monuerat Billius lib. I Observat. sacr., c. 34. Hic quippe Irenaei sensus, ut ibidem recte notat: Si non ob virtutem, sed ob substantiam salus animabus humanis compareretur, nihil esse necesse quamobrem fidem quispiam susciviat; imo etiam nullam (continues)

Descensio. So I did not hesitate to restore, for discessio, from the Clermont codex, in which, though discessio had first been written, it was afterwards corrected and written descessio, no doubt so as to be read descensio. He uses exactly the same phrase above, ch. 14, n. 7. And Billius had advised that it should be so read, Sacred Observations I, ch. 34. For this is Irenaeus's sense, as he rightly notes there: if salvation came to human souls not by virtue but by substance, there would be no need for anyone to take up faith; indeed no (continues)

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 812
marginal letters: A et in terrenis,; B enim dicentes (57); C substantiam omnes succedunt; D lib. I, cap.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Repugnare quod asserunt

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et ipsa participaverunt justitiae? Si enim natura et substantia salvat, omnes salvabuntur animae ; si autem justitia et fides, quare non salvet ea quae similiter cum animabus in corruptelam cedere incipiunt corpora? Aut enim impotens, aut injusta apparebit in hujusmodi justitia, si quaedam quidem salvat propter suam participationem, quaedam autem non.

themselves also shared in righteousness? For if nature and substance save, all souls will be saved; but if righteousness and faith save, why should it not save those bodies which, in like manner with the souls, would otherwise pass into corruption? For righteousness will appear either powerless or unjust in such matters, if it saves some things on account of their participation in it, and others not.

2. Quia enim in corporibus perficiuntur ea quae sunt justitiae, manifestum est, aut universae itaque animae necessarie succedent in medietatis locum, et judicium nusquam ; aut et corpora, quae participaverunt justitiae, cum animabus quae similiter participaverunt, obtinebunt refrigerii locum, si quidem potens est justitia illuc transducere ea, quae participaverunt ei ; et verus, et firmus emerget de resurrectione corporum sermo. Quem quidem credimus nos ; quoniam et mortalia corpora nostra custodientia justitiam resuscitans Deus, incorrupta et immortalia faciet.

2. For that the things of righteousness are accomplished in bodies is manifest. Either, therefore, all souls will of necessity pass into the intermediate place, and judgement will nowhere exist; or bodies also, which have shared in righteousness, together with the souls which have similarly shared in it, will obtain the place of refreshment, if indeed righteousness has power to bring thither the things which have shared in it; and the doctrine concerning the resurrection of bodies will come forth true and steadfast. And this indeed we believe, since God, raising up our mortal bodies which keep righteousness, will make them incorruptible and immortal.

Φύσεως κρείττων ὁ Θεὸς, καὶ παρ' αὐτῷ τὸ

For God is superior to nature, and with Him is the

Editors' notes and page, col. 813

Footnotes

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Cap. LI.

Chapter 51.

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Cap. LII.

Chapter 52.

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Si autem animae..... participaverunt justitiae. Locum hunc medica manu indigere, merito asserit Billius. Non difficile tamen partim conjecturarum, partim manuscriptorum ope sanari posse confido. Solum hoc prius comma, si autem animae quae periturae essent inciperent, morbus invasit, caetera in mss. nostris sana sunt. Nam pro quae utique non salvabit, ut corrupte habent omnes alii codices, in Clarom. recte legitur, quid utique non salvabit? Et pro quae et ipsi participaverunt justitiae, ut perperam exstat in Eras., Gall. et Feuard., bene legitur in Clarom., Voss. et Arund., quae et ipsa participaverunt justitiae. A priori vero commate depelletur morbus, si resecentur quae perperam addiderunt imperiti scribae. Pro more scripserat interpres, perire inciperent; alius vero quispiam Graecam hanc phrasim explicaturus, ad marginem sui codicis adjecit, periturae essent; quod glossema alter imprudens in textum ipsum transtulit. Alterutrum ergo rejiciendum, vel glossema, vel Graeca phrasis. Sic proinde legi posset: Si autem animas, quae perire inciperent nisi justae fuissent, justitia potens est salvare: et corpora quid utique non salvabit, quae et ipsa participaverunt justitiae? Vel si malis: Si autem animae periturae essent, nisi justae fuissent; justitia potens est salvare et corpora: quid utique non salvabit, quae et ipsa participaverunt justitiae? Huic posteriori legendi rationi, quae in eo commodior est quod levior in ea fiat mutatio, consulens, parenthesi inclusi voces quae et inciperent, utpote superfluas et a textu ablegandas. Jam planus est auctoris sensus. Sic enim argumentatur, ut observat Billius: Si substantiae ratione salutem consequuntur animae, omnes utique salutem obtinebunt, quandoquidem eadem omnes natura essentiaque praeditae sunt: si autem justitiae ratione, quidni salutem adipiscantur et corpora, cum justitiae quoque munere ipsa perfuncta fuerint?

But if souls ... have shared in justice. Billius rightly asserts that this passage needs a healing hand. Yet I trust it can be cured without difficulty, partly by conjecture, partly with the help of the manuscripts. Only the first clause, si autem animae quae periturae essent inciperent, is diseased; the rest is sound in our MSS. For in place of quae utique non salvabit, as all the other codices corruptly have, the Clermont rightly reads quid utique non salvabit? And in place of quae et ipsi participaverunt justitiae, as wrongly stands in Erasmus, Gallasius and Feuardent, the Clermont, Voss and Arundel well read quae et ipsa participaverunt justitiae. From the first clause the disease will be driven out if what ignorant scribes wrongly added is cut away. The translator, as was his habit, had written perire inciperent; but someone else, to explain this Greek idiom, added in the margin of his codex periturae essent; and another, unthinking, carried this gloss into the text itself. One or the other, then, must be rejected, either the gloss or the Greek idiom. So it could be read: But if justice is able to save souls that would begin to perish had they not been just, why will it not save bodies too, which have themselves shared in justice? Or, if you prefer: But if souls would have perished had they not been just, justice is able to save bodies too: why will it not save them, since they too have shared in justice? Favouring this latter reading, which is more convenient in that the change it makes is lighter, I have enclosed the words quae and inciperent in parentheses, as superfluous and to be banished from the text. Now the author's meaning is plain. For he argues thus, as Billius observes: if souls attain salvation by reason of substance, all will certainly obtain salvation, since all are endowed with the same nature and essence; but if by reason of justice, why should bodies not attain salvation too, since they too have performed the office of justice?

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Cedere incipiunt. Pro cessura sunt, abitura sunt. Ita Feuard. in marg., Clarom., Arund. et Voss. Reliqui, incidere incipiunt.

Cedere incipiunt. For will go, will depart. So Feuardent in the margin, the Clermont, Arundel and Voss MSS. The rest: incidere incipiunt.

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In hujusmodi. Supple rebus. In addidit Feuard. consent. Clarom. et Voss.

In hujusmodi. Supply rebus. In was added by Feuardent, with the agreement of the Clermont and Voss MSS.

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Salvat. In Feuard. marg. et Voss. servat.

Salvat. In Feuardent's margin and the Voss MS: servat.

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Φύσεως κρείττων. Graeca haec edidit Halloixius ex Damasceni Parallelis excerpta lit. Δ, tit. 29, juxta cod. Rupefucaldinum; sed tit. 1, Περὶ δυνάμεως Θεοῦ juxta cod. Vaticanum. Deest vero in utroque (consului ipsemet apographa) clausula, καὶ τέλειός ἐστι.

Φύσεως κρείττων. Halloix published these Greek words excerpted from Damascene's Parallels, letter Δ, title 29, according to the Rochefoucauld codex; but title 1, "On the power of God," according to the Vatican codex. In both, however (I consulted the copies myself), the clause καὶ τέλειός ἐστι is missing.

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Secundum omnia. Ita recte Clarom., Voss. et Grab. Reliqui vitiose, quoniam omnia.

Secundum omnia. So rightly the Clermont and Voss MSS and Grabe. The rest faultily: quoniam omnia.

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Ex taedio. Graece ἐκ λύπης, ut habetur lib. I, c. 5, n. 4.

Ex taedio. In Greek ἐκ λύπης, as found in Book I, ch. 5, n. 4.

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De impetu. Gr. ἐκ τῆς ἐπιστροφῆς, eo scilicet motu quo mater Achamoth conversa est ad eum qui illam vivificavit, ut explicatur cap. 4, n. 1.

De impetu. Greek ἐκ τῆς ἐπιστροφῆς, that is, by that movement by which the mother Achamoth turned towards him who had given her life, as is explained in ch. 4, n. 1.

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Illa quae enixa est. Ita Eras., Gall., Feuard. et Voss. At Clarom., Arund. et Merc. 2, illa quod enixa est; quam lectionem Grabio sequi placuit, quia, inquit, sequitur in singulari, spiritale est. Sed sequitur etiam in plurali, ingrediuntur, quod minus adhuc construi potest cum illa quod enixa est. Quare repudianda prorsus haec lectio. Quod vero sequitur, quoniam spiritale est, non adeo repugnat praecedentibus atque existimat Grabius. Non enim construi debet cum illa quae, etc. Sed sensum absolutum habet: quoniam spiritale quiddam est, res est spiritalis.

Illa quae enixa est. So Erasmus, Gallasius, Feuardent and the Voss MS. But the Clermont, Arundel and Mercerus 2 have illa quod enixa est, the reading Grabe chose to follow because, he says, the singular spiritale est follows. But the plural ingrediuntur also follows, which can be construed still less with illa quod enixa est. This reading is therefore to be wholly rejected. And what follows, quoniam spiritale est, is not so much at odds with what precedes as Grabe thinks. For it is not to be construed with illa quae, etc., but has an absolute sense: since it is something spiritual, a spiritual thing.

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Animale quare non totum in medietatis locum cedet. Non enim omnes animales animas in medietatis locum cessuras volebant haeretici, sed eas duntaxat, quae meliora elegissent, ut aiunt lib. I, c. 7, n. 4, seu solas justorum animas, ut explicat Irenaeus hoc ipso cap., caeteras, quae pejora elegissent, in corruptelam cum materialibus abituras. Hinc probat Irenaeus Valentinianos minime sibi constare, cum justorum duntaxat animas in medietatis locum concedere astruunt. Sic enim, ut iterum observat Billius, disputat: Si juxta Valentinianos id omne quod est spiritale, intra Pleroma ingreditur, ac rursus id omne quod ex materia concretum est, deorsum residet, ac tandem flammis absumitur; quidnam causae est, cur non item id omne quod animale est, in medietatis locum cedat?

Why the whole animal [element] will not go into the place of the Midpoint. For the heretics held that not all animal souls would go into the place of the Midpoint, but only those that had chosen the better, as they say in Book I, ch. 7, n. 4, or only the souls of the just, as Irenaeus explains in this very chapter; the rest, which had chosen the worse, would go off into corruption with the material. Hence Irenaeus proves that the Valentinians are quite inconsistent when they maintain that only the souls of the just pass into the place of the Midpoint. For he argues thus, as Billius again observes: if, according to the Valentinians, everything spiritual enters the Pleroma, and again everything compounded of matter remains below and is at last consumed by flames, what reason is there why everything animal should not likewise pass into the place of the Midpoint?

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Page

running head: 813 CONTRA HÆRESES
marginal letters: A et ipsa participaverunt; B quæ participaverunt ei; C Solum hoc prius; D non salvabit, quæ
old-edition numerals: 160 after salvat
other: facing Latin Deus enim melior est quam natura, habens not set; rest of column Latin only, no Greek printed

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θέλειν, ὅτι ἀγαθός ἐστι· καὶ τὸ δύνασθαι, ὅτι δυνατός· καὶ τὸ ἐπιτελέσαι, ὅτι εὔπορος. . . .

willing, because He is good; and the power, because He is mighty; and the accomplishing, because He is rich in resources. . . .

niam dives et perfectus est.

since He is rich and perfect.

3. Hi autem secundum omnia contraria sibi dicunt, non omnes animas in medietatem succedere definientes, sed solas quae sint justorum. Naturaliter enim et secundum substantiam emissa esse tria genera dicunt a Matre : primum quod quidem sit de aporia, ex taedio et timore, quod est materia ; alterum autem de impetu, quod est animale : quod autem enixa est secundum visionem eorum, qui circa Christum sunt angeli, quod est spiritale. Si igitur illa quae enixa est, omni modo intra Pleroma ingrediuntur, quoniam spiritale est ; quod autem est materiale, residet deorsum, quoniam est materiale, et exardescente eo, qui inest ei, igne consumetur in totum : animale quare non totum in medietatis locum cedet, in quem et Demiurgum mittunt? Quid autem est illud, quod cedet eorum intra Pleroma? Animas

3. But these men in all respects speak things contrary to themselves, defining that not all souls pass into the intermediate place, but those only which are of the righteous. For they say that three kinds were put forth naturally and according to substance by the Mother: the first, that which came from perplexity, out of grief and fear, which is matter; the second, that which came from impulse, which is the animal; and that which she brought forth according to the vision of those angels who are around Christ, which is the spiritual. If therefore those things which she brought forth by all means enter within the Pleroma, because it is spiritual; while that which is material sinks downward, because it is material, and when the fire that is in it blazes forth, will be utterly consumed: why will not the animal wholly pass into the intermediate place, into which they also send the Demiurge? And what is that of theirs which will pass within the Pleroma? For their souls

Editors' notes and page, col. 814

Page

running head: RA HÆRESES LIB. II. 814
marginal letters: A θέλειν, ὅτι ἀγαθός; B omni modo intra; C sula, καὶ τέλειός; D sensum absolutum habet
old-edition numerals: (none)
other: facing Latin apud semetipsum velle ... perficere, quo- not set; rest of column Latin only, no Greek printed; Ani- split at column break
other: the word Animas was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 815
other (Q2a): the English "souls" for Animas now ends this column's English; col 815's English should begin "they say continue" without "souls" (815 not written by Q2a)

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enim in medietatem perseverare dicunt ; corpora autem, quoniam materialem habent substantiam, in materiam resoluta ardere ab eo, qui in ea est ignis. Corpore autem ipsorum corrupto, et anima remanente in medietate, nihil jam relinquitur ex homine quod intra Pleroma cedat. Sensus enim hominis, mens, et cogitatio, et intentio mentis, et ea quae sunt hujusmodi, non aliud quid praeter animam sunt ; sed ipsius animae motus, et operationes, nullam sine anima habentes substantiam. Quid ergo adhuc erit eorum, quod succedit in Pleroma? Et ipsi enim, in quantum quidem animae sunt, remanent in medietate ; in quantum autem corpus, cum reliqua materia ardebunt.

they say continue in the intermediate place; whereas their bodies, since they have a material substance, being resolved into matter, are burned up by the fire that is in it. Now when their body is destroyed, and the soul remains in the intermediate place, nothing more is left of man to pass within the Pleroma. For the sense of man, the mind, and thought, and mental intention, and the things that are of this sort, are nothing else besides the soul, but are motions and operations of the soul itself, having no substance apart from the soul. What then of theirs will still remain that passes into the Pleroma? For they themselves also, in so far as they are souls, remain in the intermediate place; and in so far as they are body, they will burn with the rest of matter.

CAPUT XXX.

Chapter XXX.

Vesanam haereticorum impietatem castigat, qui se spiritales, Demiurgum vero animalem esse dicebant.

He chastises the mad impiety of the heretics, who said that they themselves were spiritual, but the Demiurge animal.

1. Et his sic se habentibus, super Demiurgum se ascendere dicunt insensati : et secundum hoc quod se meliores pronuntiant illo Deo, qui coelos, et terram, et maria, et omnia quae in eis sunt fecit, et ornavit, et semet quidem spiritales esse volunt inhonorate, cum sint carnales propter tantam suam impietatem ; qui autem fecit angelos suos spiritus, et induitur lumine quemadmodum pallium, et velut in manu tenet gyrum terrae, apud quem inhabitantes eam velut locustae sunt deputati, et universae spiritalis substantiae Demiurgum et Deum animalem esse dicentes : indubitate et vere suam ostendunt insaniam, et velut vere de tonitruo percussi super eos qui fabulis referuntur Gigantes, extollentes sententias adversus Deum, praesumptione vana, et instabili gloria tumidi, quibus universae terrae elleborum non sufficit ad expurgationem, uti evomant tantam suam stultitiam.

1. And such being the case, the senseless ones say that they ascend above the Demiurge; and inasmuch as they pronounce themselves better than that God Who made and adorned the heavens, and the earth, and the seas, and all the things that are in them, and dishonourably claim that they themselves indeed are spiritual, though they are carnal on account of their so great impiety, while saying that He Who made His angels spirits, and is clothed with light as with a garment (Ps. 103:2, 4), and holds as it were in His hand the circle of the earth, before Whom its inhabitants are reckoned as grasshoppers (Isa. 40:12, 22), even the Demiurge and God of all spiritual substance, is animal: undoubtedly and truly do they show their madness; and as though truly thunderstruck even beyond the Giants told of in fables, lifting up their opinions against God, swollen with vain presumption and unstable glory, for them all the hellebore on earth does not suffice for a purging, that they may vomit forth their so great folly.

2. Meliorem enim ex operibus oportet ostendi. Unde igitur semetipsos ostendunt Demiurgo meliores, (uti et nos ad impietatem propter necessitatem sermonis devergamus, Dei et insanorum hominum comparationem facientes, et in argumentationem eorum descendentes, saepe per propria ipsorum dogmata arguentes eos; sed nobis quidem propitius

2. For the better must be shown by his works. Whereby, then, do they show themselves better than the Demiurge (that we too may turn aside unto impiety because of the necessity of the argument, making a comparison between God and insane men, and descending into their reasoning, often refuting them through their own dogmas; yet may God be merciful to

Editors' notes and page, col. 815

Footnotes

(133) ‹anchor: quemadmodum pallium› · call in col 815 (numeral inferred)

Psal. CIII, 2, 4.

Psalm 103 (104):2, 4.

(printed under page 416)

(134) ‹anchor: gyrum terrae› · call in col 815 (numeral inferred)

Isa. XL, 12, 22.

Isaiah 40:12, 22.

(printed under page 416)

(135) ‹anchor: sunt deputati› · call in col 815 (numeral inferred)

Cap. LIII.

Chapter 53.

(printed under page 416)

(136) ‹anchor: not visible› · call not seen (numeral inferred)

Matth. VII, 7.

Matthew 7:7.

(printed under page 416)

(74) ‹anchor: mens› · call in col 815

Mens. Deest in Clarom.

Mens. Missing in the Clermont MS.

(printed under page 416)

(75) ‹anchor: quod se› · call in col 815

Quod se. Eras., Gall. et Feuard. vitiose, quidem se.

Quod se. Erasmus, Gallasius and Feuardent faultily: quidem se.

(printed under page 416)

(76) ‹anchor: sint carnales› · call in col 815

Carnales. Sic omnes edit., sed omnes mss. carnes.

Carnales. So all the editions; but all the MSS have carnes.

(printed under page 416)

(77) ‹anchor: apud quem› · call in col 815

Apud quem. Sic Clarom. melius quam reliqui ad quem, vel atque.

Apud quem. So the Clermont MS, better than the others' ad quem or atque.

(printed under page 416)

(78) ‹anchor: referuntur Gigantes› · call in col 815

Qui fabulis referuntur Gigantes. Alludit ad notissimam vel ipsis pueris fabulam Gigantum, quos poetae fingunt in campis Phlegraeis cum diis congressos; sed partim Jovis fulmine, partim Apollinis et Dianae telis confixos cecidisse, aliosque sub Aetna monte, alios sub Mycone et Lipara insulis sepultos esse; nonnullos etiam in Tartara detrusos impietatis suae poenas luere.

The Giants told of in the fables. He alludes to the fable of the Giants, well known even to children, whom the poets imagine joining battle with the gods on the Phlegraean plains, but falling, pierced partly by Jupiter's thunderbolt, partly by the arrows of Apollo and Diana; some buried under Mount Etna, others under the islands of Myconos and Lipara; and some thrust down into Tartarus, paying the penalty of their impiety.

(printed under page 416)

(79) ‹anchor: praesumptione vana› · call in col 815

Vana. Eras. et Gall. cum Arund. et Merc. 2, vani.

Vana. Erasmus and Gallasius, with the Arundel MS and Mercerus 2: vani.

(printed under page 416)

(80) ‹anchor: ad expurgationem› · call in col 815

Expurgationem. Erasm., Gall. et Feuard., expurgandum.

Expurgationem. Erasmus, Gallasius and Feuardent: expurgandum.

(printed under page 416)

(81) ‹anchor: not visible› · call not seen

Ad quos stupescunt multi insensatorum. Graecorum more dicitur, inquit Billius, pro quos admirantur; Graece πρὸς οὓς κεχήνασι πολλοὶ τῶν ἀνοήτων.

At whom many of the senseless gape. It is said in the Greek manner, says Billius, for whom they admire; in Greek πρὸς οὓς κεχήνασι πολλοὶ τῶν ἀνοήτων.

(printed under page 416)

(82) ‹anchor: not visible› · call not seen

Vocantes. Ita Feuard. in marg., Clarom., Voss. et Grab. Alii perperam, vocant esse.

Vocantes. So Feuardent in the margin, the Clermont and Voss MSS and Grabe. Others wrongly: vocant esse.

(printed under page 416)

(83) ‹anchor: not visible› · call not seen

Quas pluvias. In Arund. et Merc. 2, quos fluvios, sed minus bene.

Quas pluvias. In the Arundel and Mercerus 2: quos fluvios, but less well.

(printed under page 416)

(84) ‹anchor: not visible› · call not seen

Universa. Sic Clarom. et Voss. Alii, nives.

Universa. So the Clermont and Voss MSS. Others: nives.

(printed under page 416)

Page

running head: 815 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A mas enim in; B bant.; C tes : indubitate; D (74) Mens. Deest
old-edition numerals: (none)
other: Latin only, no Greek printed; mas split from preceding column; propi- split at column break; editors' matter: Vesanam haereticorum impietatem
other: the word propitius was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 816
other: the scripture calls are printed as superscripts 73 (pallium), 74 (terrae), 75 (before et universae) and 76 (in col 816); the labels 133–136 above are inferred and kept to avoid clashing with the parenthesized series

PG 7:816

sit Deus ; non enim illis eum comparantes, sed arguentes et evertentes, illorum insaniam, dicimus haec) ad quos stupescunt multi insensatorum, quasi plus aliquid ipsa veritate ab eis possent discere? Et illud quod scriptum est . Quaerite et invenietis, ad hoc dictum esse interpretantur, uti super Demiurgum semetipsos adinveniant, majores et meliores vocantes semetipsos quam Deum, et semetipsos spiritales, Demiurgum autem animalem : et propter hoc, superascendere eos super Deum ; et se quidem intra Pleroma cedere, Deum autem in medietatis loco. Ab operibus itaque ostendant semetipsos Demiurgo meliores. Non enim in eo quod dicitur, sed in eo quod est, melior ostendi debet.

us, for we say these things not comparing Him with them, but refuting and overthrowing their madness), at whom many of the senseless stand agape, as though they could learn from them something more than the truth itself? And that which is written: Seek and ye shall find, they interpret as having been spoken to this end, that they may discover themselves to be above the Demiurge, calling themselves greater and better than God, and themselves spiritual, but the Demiurge animal; and that on this account they ascend up above God, and that they themselves indeed pass within the Pleroma, while God remains in the intermediate place. By their works, therefore, let them show themselves better than the Demiurge. For the better ought to be shown not in what is said, but in what is.

3. Quod igitur opus monstrabunt per semetipsos a Salvatore, sive a Matre ipsorum factum, aut majus, aut splendidius, aut rationabilius his quae facta sunt ab hoc, qui haec omnia disposuit? Quos coelos firmaverunt? quam terram solidaverunt? quas emiserunt stellas? vel quae luminaria elucidaverunt? quibus autem circulis infrenaverunt ea? vel quas pluvias, vel frigora; vel universa secundum tempus, et secundum unamquamque regionem aptabilia, adduxerunt terrae? Quem autem calorem, et siccitatem econtrario apposuerunt eis? aut quae flumina abundare fecerunt? quos autem eduxerunt fontes? quibus autem floribus et arboribus adornaverunt eam, quae est sub coelo? vel quam multitudinem animalium formaverunt, partim quidem rationabilium, partim autem irrationabilium, universorum forma ornatorum? Et reliqua omnia, quae per virtutem Dei sunt constituta et per sapientiam ejus gubernantur, quis poterit per singula enumerare, vel investigare magnitudinem sapientiae ejus, qui fecit, Dei? Quid autem illa, quae super coelum, et quae non praetereant, quanta sunt, Angeli, Archangeli, Throni, Dominationes, Potestates innumerabiles? Adversus quod igitur unum opus ex his semetipsos econtrario constituunt? Quid tale ostendere habent per semetipsos, vel a semetipsis factum, quando et ipsi hujus factura et plasmatio sint? Sive enim Salvator, sive Mater ipsorum (ut

3. What work, then, will they point to as having been made through themselves by the Saviour, or by their Mother, either greater, or more splendid, or more rational than these things which have been made by Him Who disposed all these things? What heavens have they established? What earth have they made firm? What stars have they sent forth? Or what luminaries have they made to shine? And with what orbits have they curbed them? Or what rains, or frosts, or all the things suited to each season and to each region, have they brought to the earth? And what heat and dryness on the contrary have they set over against them? Or what rivers have they caused to abound? And what fountains have they brought forth? And with what flowers and trees have they adorned the earth which is under heaven? Or what multitude of living creatures have they formed, some indeed rational, and some irrational, all adorned with form? And all the other things which have been established through the power of God and are governed through His wisdom, who will be able to recount one by one, or to search out the greatness of the wisdom of the God Who made them? And what of those things which are above the heaven and which do not pass away, how great they are: Angels, Archangels, Thrones, Dominions, Powers innumerable? Over against which single work of these, then, do they set themselves on the contrary? What such thing have they to show as made through themselves or by themselves, seeing that they themselves also are the workmanship and fashioning of this One? For whether the Saviour or their Mother (to

Editors' notes and page, col. 816

Footnotes

(85) ‹anchor: econtrario apposuerunt› · call in col 816

Apposuerunt. Arund. disposuerunt.

Apposuerunt. The Arundel MS: disposuerunt.

(printed under page 416)

(86) ‹anchor: sub coelo› · call in col 816

Eam quae est sub coelo. Graeca locutio, inquit Billius, τὴν ὑπ' οὐρανοῦ, id est τὴν γῆν, terram.

Eam quae est sub coelo. A Greek expression, says Billius, τὴν ὑπ' οὐρανοῦ, that is, τὴν γῆν, the earth.

(printed under page 416)

(87) ‹anchor: quanta› · call in col 816

Quanta. Pro qualia.

Quanta. For qualia.

(printed under page 416)

(88) ‹anchor: Adversus› · call in col 816

Adversus. Pro super.

Adversus. For super.

(printed under page 416)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 816
marginal letters: A tius sit Deus; B 3. Quod igitur; C partim quidem rationabilium,; D (80) Expurgationem. Erasm.,
old-edition numerals: 161 after possent
other: Latin only, no Greek printed; tius split from preceding column

PG 7:817

propria ipsorum dicamus, per sua ipsorum propria mendaces eos arguentes) usa est hoc, ut dicunt, ad faciendam imaginem eorum, quae intra Pleroma sunt, et contemplationis universae, quam vidit circa Salvatorem ; tanquam meliori hoc, et aptabiliori ad faciendam voluntatem suam per eum, usa est : tantorum enim imagines nequaquam per inferiorem, sed per meliorem deformavit.

use their own expressions, proving them liars through their own words) made use of this One, as they say, to make an image of the things which are within the Pleroma, and of the entire contemplation which she saw around the Saviour, she made use of Him as one better and more fitted for accomplishing her will through Him; for she delineated images of so great things by no means through an inferior, but through a better.

4. Erant enim et ipsi tunc, sicut ipsi dicunt, exsistentes conceptio spiritalis secundum contemplationem eorum, qui erga Pandoram sunt satellites dispositi. Et hi quidem vacui perseverabant, [nihil per eos perficiente Matre per Salvatorem] inutilis conceptio et ad nihilum apta : nihil enim per eos apparet factum. Qui autem emissus est, secundum eos, Deus, inferior ipsis exsistens, secundum argumentationem eorum, (animalem enim eum esse volunt) in omnia operator, et efficax, et aptabilis fuit, uti per eum omnium imagines fierent : et non tantum quae videntur haec, sed et invisibilia, Angeli, Archangeli, Dominationes, Potestates, Virtutes, per hunc omnia facta sunt, videlicet velut per meliorem, et qui possit voluntati deservire. Nihil autem per hos Matrem apparet fecisse, quemadmodum et ipsi confitentur : uti juste quis aestimet eos abortum fuisse male parientis Matris ipsorum. Non enim obstetrices eam obstetricaverunt, et propterea velut abortum projecti sunt, si nihilum utiles, ad nullum opus facti Matri. Et semet meliores vocant eo, per quem tanta et talia facta sunt, et disposita ; quando et per suam argumentationem perquam inferiores multum inveniuntur.

4. For they themselves also were in existence then, as they themselves say, being a spiritual conception according to the contemplation of those attendants who are arrayed around Pandora. And these indeed remained idle [the Mother accomplishing nothing through them by the Saviour], a useless conception and fit for nothing; for nothing appears to have been made through them. Whereas the God Who was put forth, according to them, although inferior to them according to their argument (for they will have Him to be animal), was in all things an artificer, and effectual, and fit, so that through Him the images of all things were made; and not only these things which are seen, but also the invisible things—Angels, Archangels, Dominions, Powers, Virtues—all were made through this One, namely as through one better and able to serve her will. Through these men, however, it appears that the Mother made nothing, even as they themselves confess; so that one may justly reckon them to have been an abortion of their Mother in an evil delivery. For no midwives attended her delivery, and therefore they were cast forth like an abortion, useful for nothing, made for no work for the Mother. And yet they call themselves better than Him through Whom so great and such things were made and disposed, whereas even by their own argument they are found to be very far inferior.

5. Ac velut duo ferramenta operaria, vel organa duo cum sint, ex quibus alterum quidem semper in manibus, et in usu artifex habeat, et per illud faciat quanta velit, et ostendat artem et sapientiam suam ; alterum autem vacuum atque otiosum perseveret, et sine operatione, per quod nihil omnino apparet faciens artifex, et in nullam actionem eo utens : deinde dicat quis inutile hoc, et vacuum, atque otiosum melius esse et pluris? illo quo utitur in opere, per quod et glorificatur ipse artifex : hic

5. And just as when there are two working tools or two instruments, one of which indeed the artificer always has in his hands and in use, and makes through it whatsoever things he wills, and shows forth his art and wisdom, while the other remains idle and unemployed, and without work, through which the artificer appears to make nothing at all, and uses it for no action; and then someone says that this useless, and idle, and unemployed one is better and of more value than that which he uses in his work, and through which the artificer himself is glorified: such a man

Editors' notes and page, col. 817

Footnotes

(137) ‹anchor: Erant enim› · call in col 817 (numeral inferred)

Cap. LIV.

Chapter 54.

(printed under page 417)

(89) ‹anchor: usa est hoc› · call in col 817

Usa est hoc. Scilicet Demiurgo.

Usa est hoc. That is, the Demiurge.

(printed under page 417)

(90) ‹anchor: hi quidem› · call in col 817

Hi quidem. Feuardentius nullius codicis, ut videtur, auctoritate, sed a Billio monitus scripsit siquidem; sed frustra: si enim inutilis conceptio per appositionem accipiatur, planus est sensus.

Hi quidem. Feuardent, on the authority of no codex, it seems, but at Billius's prompting, wrote siquidem; but needlessly: for if inutilis conceptio is taken in apposition, the sense is plain.

(printed under page 417)

(91) ‹anchor: vacui› · call in col 817

Vacui. Recte monet Billius, vacuum (Graece κενόν) hic ἀντὶ τοῦ ἀπράκτου, id est, pro otioso et nihil agente accipi: quemadmodum etiam paulo post dicitur: vacuum organum atque otiosum, et sine operatione. Et: inutile hoc, et vacuum, atque otiosum.

Vacui. Billius rightly advises that vacuum (Greek κενόν) is taken here for ἀπράκτου, that is, for idle and doing nothing; as is also said a little later: an empty and idle instrument, and without operation. And: this useless, empty and idle thing.

(printed under page 417)

(92) ‹anchor: per Salvatorem› · call in col 817

Matre per Salvatorem. Sic Clarom. cod. Reliqui, matre, vel per Salvatorem. Melius quidem legeretur, Matre, vel Salvatore; seu Salvatore per Matrem: sed donec suffragetur ms. aliquis codex, expungendo particulam vel, legi malim, Matre per Salvatorem, supplendo videlicet, acta vel mota; commodior enim tunc fit sensus. Nam quidquid agebat mater Achamoth, agebat velut Salvatoris instrumentum, ut patet ex lib. I, cap. 5, n. 1.

Matre per Salvatorem. So the Clermont codex. The rest: matre, vel per Salvatorem. It would indeed read better as Matre, vel Salvatore; or Salvatore per Matrem: but until some manuscript codex supports it, I would rather, striking out the particle vel, read Matre per Salvatorem, supplying, namely, acted on or moved; for then the sense becomes more fitting. For whatever the mother Achamoth did, she did as the Saviour's instrument, as is clear from Book I, ch. 5, n. 1.

(printed under page 417)

(93) ‹anchor: abortum› · call in col 817

Abortum. Ita Clarom., Voss., Merc. 2 et Feuard. in marg., quod et repetitur paulo post in Clarom. Reliqui utrobique abortivum. At in Gloss. vet. abortum, ἔκτρωμα.

Abortum. So the Clermont, the Voss, Mercerus 2 and Feuardent in the margin, and it is also repeated a little later in the Clermont. The rest have abortivum in both places. But in the old glossaries, abortum, ἔκτρωμα.

(printed under page 417)

(94) ‹anchor: perquam› · call in col 817

Perquam. Haec vox perperam in editt. dividitur in duas. Hinc existimavit Billius hic aut aliquid desiderari, aut haec verba, per quam, expungenda esse. Sed si perquam una voce legas, et cum multum construas, nihil aut deficiet aut abundabit.

Perquam. This word is wrongly divided into two in the editions. Hence Billius thought that either something was missing here or the words per quam should be struck out. But if you read perquam as one word and construe it with multum, nothing will be either lacking or superfluous.

(printed under page 417)

(95) ‹anchor: not visible› · call not seen

Infra eum. Sic omnes codd. exceptis editt. Feuard. et Oxon. in quibus, intra illud. Eum vero vel pro neutro accepit interpres, vel ὑπ' αὐτόν (scilicet οὐρανόν) ita vertit, haud attendens coelum apud Latinos neutrius esse generis.

Infra eum. So all the codices, except the Feuardent and Oxford editions, which have intra illud. The translator either took eum as neuter, or so rendered ὑπ' αὐτόν (namely οὐρανόν), not noticing that coelum is of neuter gender among the Latins.

(printed under page 417)

Page

running head: 817 CONTRA HÆRESES L
marginal letters: A propria ipsorum dicamus,; B emissus est, secundum; C eo, per quem; D (89) Usa est
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:818

igitur hebes esse juste arbitrabitur qui sit talis, et mentis suae non compos. Sic autem et hi, semet spiritales et meliores dicentes, et Demiurgum animalem, et propter hoc superascendere, et intra Pleroma penetrare ad viros suos ; (sunt enim feminae, quemadmodum ipsi confitentur) Deum autem inferiorem, et propter hoc manere in medietate, et hujus nullam ostensionem afferentes : (qui enim melior est, ex operibus ostenditur : omnia enim opera a Demiurgo facta sunt ; per semetipsos autem nihil dignum ratione factum ostendere habentes) insani sunt summa et insanabili insania.

therefore, being of such a sort, will justly be judged dull and out of his mind. And thus these men also, calling themselves spiritual and better, and the Demiurge animal, and saying that on this account they ascend above him and penetrate within the Pleroma to their husbands (for they are women, even as they themselves confess), while God is inferior, and on this account remains in the intermediate place, and bringing forward no proof of this (for he who is better is shown from his works; now all works have been made by the Demiurge, whereas they have nothing worthy of reason to show as made through themselves), are mad with the highest and most incurable madness.

6. Si autem contenderint dicere, quoniam quaecunque sunt quidem materialia, utputa coelum, et universus, qui infra eum continetur mundus, a Demiurgo facta sunt ; quotquot autem spiritaliora his, illa quae sunt super coelum, utputa, Principia, Potestates, Angeli, Archangeli, Dominationes, Virtutes, per spiritalem enixionem (quod semetipsos esse dicunt) facta sunt : primo quidem ex Dominicis Scripturis ostendimus omnia, quae praedicta sunt, visibilia et invisibilia, ab uno Deo facta. Non enim sunt magis idonei hi quam Scripturae : nec relinquentes nos eloquia Domini, et Moysem, et reliquos prophetas, qui veritatem praeconaverunt, his credere oportet, sanum quidem nihil dicentibus, instabilia autem delirantibus. Deinde etiam si per ipsos ea, quae sunt super coelos, facta sunt, dicant nobis, quae sit invisibilium natura ; enarrent numerum Angelorum et ordinem Archangelorum ; demonstrent Thronorum sacramenta, et doceant diversitates Dominationum, Principatuum, et Potestatum atque Virtutum. Sed non habent dicere : non ergo per eos facta sunt. Si autem a Demiurgo facta sunt haec, sicut et facta sunt, et sunt spiritalia et sancta : non est ergo animalis hic, qui spiritalia perfecit; et soluta est illorum magna blasphemia.

6. And if they contend and say that whatsoever things indeed are material, such as the heaven and the whole world which is contained beneath it, were made by the Demiurge, whereas as many things as are more spiritual than these, those which are above the heaven, such as Principalities, Powers, Angels, Archangels, Dominions, Virtues, were made through a spiritual birth (which they say that they themselves are): first indeed, from the Lord's Scriptures we show that all the things which have been mentioned before, visible and invisible, were made by one God. For these men are not more trustworthy than the Scriptures; nor ought we, forsaking the utterances of the Lord, and Moses, and the rest of the prophets who heralded the truth, to believe these men who say nothing sound, but rave with unstable fancies. Next, even if the things which are above the heavens were made through them, let them tell us what the nature of the invisible things is; let them declare the number of the Angels and the order of the Archangels; let them demonstrate the mysteries of the Thrones, and teach the differences of the Dominions, Principalities, and Powers, and Virtues. Yet they cannot tell; therefore they were not made through them. But if these things were made by the Demiurge, even as they were made, and are spiritual and holy, then He Who wrought spiritual things is not animal, and their great blasphemy is overthrown.

7. Quoniam enim sunt in coelis spiritales conditiones, universae clamant Scripturae ; et Paulus autem testimonium perhibet, quoniam sunt spiritalia, usque ad tertium coelum raptum se esse significans ; et rursum, delatum esse in paradisum,

7. For that there are spiritual creations in the heavens, all the Scriptures cry aloud; and Paul also bears witness that there are spiritual things, signifying that he was caught up unto the third heaven, and again, that he was carried into paradise,

Editors' notes and page, col. 818

Footnotes

(138) ‹anchor: 7.› · call in col 818 (numeral inferred)

Cap. LV.

Chapter 55.

(printed under page 417)

(139) ‹anchor: testimonium perhibet› · call in col 818 (numeral inferred)

II Cor. XII, 2.

2 Corinthians 12:2.

(printed under page 417)

(96) ‹anchor: Deinde› · call in col 818

Deinde. Post ante hanc vocem deleo auctoritate Clarom.

Deinde. I delete the post before this word on the authority of the Clermont MS.

(printed under page 417)

Page

running head: A HÆRESES LIB. II. 818
marginal letters: A igitur hebes esse; B a Demiurgo facta; C rum et ordinem; D agebat mater Achamoth,
old-edition numerals: 162 after dicunt)
other: Latin only, no Greek printed; paradi- split at column break

PG 7:819

et audisse verba inenarrabilia, quae non licet homini loqui. Et quid illi prodest aut in paradisum introitus, aut usque in tertium coelum assumptio, cum sint omnia illa sub potestate Demiurgi ; si eorum, quae super Demiurgum dicuntur, mysteriorum speculator et auditor inciperet fieri, quemadmodum audent quidam dicere? Si enim uti eam, quae est super Demiurgum, disceret dispositionem, nequaquam in his quae sunt Demiurgi remansisset, ne ipsa quidem universa perspeculatus; (restabat enim ei adhuc secundum illorum sermonem quartum coelum, uti appropinquaret Demiurgo, et subjectam septenationem videret) sed reciperetur fortasse vel usque ad medietatem, id est ad Matrem, uti ab ea disceret quae sunt intra Pleroma. Poterat enim qui est intus homo ejus, qui et loquebatur in eo, invisibilis exsistens, quemadmodum dicunt, non tantum usque ad tertium coelum, sed usque ad Matrem illorum pervenire. Si enim se, hoc est, ipsorum hominem statim supergredi dicunt Demiurgum, et abire ad Matrem, multo magis

and heard unspeakable words, which it is not lawful for a man to utter. And what did either his entrance into paradise or his assumption unto the third heaven profit him, seeing that all those things are under the power of the Demiurge, if he was about to become a beholder and hearer of those mysteries which are said to be above the Demiurge, as some dare to say? For if it had been in order that he might learn that dispensation which is above the Demiurge, he would by no means have remained in the things which belong to the Demiurge, not having beheld even all of those very things (for according to their account there still remained for him a fourth heaven, that he might draw near to the Demiurge and see the hebdomad subject to him); rather, he would perhaps have been received even as far as the intermediate place, that is, to the Mother, that he might learn from her the things which are within the Pleroma. For his inner man, which also spoke in him, being invisible, as they say, was able to reach not only unto the third heaven, but even unto their Mother. For if they say that they themselves, that is, their inner man, immediately pass beyond the Demiurge and depart to the Mother, much more

Editors' notes and page, col. 819

Footnotes

(printed under page 418)

(140) ‹anchor: not visible› · call not seen (numeral not legible; inferred)

II Cor. XII, 3.

2 Corinthians 12:3.

(printed under page 418)

(97) ‹anchor: sum› · call in col 819

Et rursum, delatum esse in paradisum. Ex his verbis concludit Grabius, Irenaeum duos Pauli raptus facere, alterum in tertium coelum, in paradisum alterum. Sed gratis ita concludit vir eruditus: nihil enim in Irenaei verbis occurrit ex quo erui possit eum ita sensisse. De Pauli raptu refert quae scripsit ipse Paulus, nec quidquam amplius. Imo toto hoc capite satis aperte supponit raptum in tertium coelum, esse ipsummet raptum in paradisum. Sed Grabium fefellit vox rursum, quam cadere existimavit in delatum; cum tamen ab hac interposito colo distinguenda sit, ut sit sensus: Et rursum addens, delatum esse in paradisum.

And again, that he was carried into paradise. From these words Grabe concludes that Irenaeus makes two raptures of Paul, one into the third heaven, the other into paradise. But the learned man concludes this without ground: nothing occurs in Irenaeus's words from which it could be drawn that he thought so. Of Paul's rapture he reports what Paul himself wrote, and nothing more. Indeed throughout this chapter he quite openly assumes that the rapture into the third heaven is the very rapture into paradise. But Grabe was misled by the word rursum, which he thought went with delatum; whereas it should be separated from it by an interposed colon, so that the sense is: And adding again, that he was carried into paradise.

(printed under page 418)

(98) ‹anchor: inciperet fieri› · call in col 819

Inciperet fieri. Pro futurus esset.

Inciperet fieri. For futurus esset ("would be").

(printed under page 418)

(99) ‹anchor: quartum coelum› · call in col 819

Restabat enim ei adhuc... quartum coelum. Legendum puto: Restabant enim ei adhuc quatuor coeli. Id enim exigere videtur Irenaei argumentationis scopus. Probat siquidem, Paulo nihil profuisse ejus in paradisum introitum, aut usque in tertium coelum assumptionem, si in tertio illo coelo steterit: utpote qui ne ipsa quidem universa perspeculatus fuerit, nec proinde eorum, quae super Demiurgum dicuntur, mysteriorum speculator et auditor fuerit. Qui enim mysteriorum eorum particeps esse, aut universa perspeculari potuit, qui ne quidem usque ad Demiurgum ipsum pervenit? Nam cum Paulus in tertio coelo constiterit, Demiurgus vero non illic degat, sed super septimum coelum, (ex hypothesi haereticorum explicata lib. I, cap. 5, n. 2) restabant illi adhuc quatuor coeli conscendendi, uti appropinquaret Demiurgo, et subjectam ei septenationem, id est, septem coelos, et omnia quae sub ejus potestate constituta sunt, videret.

For there still remained for him ... a fourth heaven. I think one should read: For there still remained for him four heavens. The aim of Irenaeus's argument seems to require it. For he proves that his entry into paradise, or his being taken up to the third heaven, profited Paul nothing if he stopped in that third heaven, since he would not even have surveyed the whole, and so would not have been a beholder and hearer of the mysteries said to be above the Demiurge. For how could he share in those mysteries, or survey the whole, who did not even reach the Demiurge himself? For since Paul stopped in the third heaven, while the Demiurge does not dwell there but above the seventh heaven (on the heretics' hypothesis explained in Book I, ch. 5, n. 2), four heavens still remained for him to climb to draw near to the Demiurge and see the hebdomad subject to him, that is, the seven heavens and all that is set under his power.

(printed under page 418)

(1) ‹anchor: not visible› · call not seen

Apostoli homini. Supple, interiori.

Apostoli homini. Supply interiori ("the inner [man]").

(printed under page 418)

(2) ‹anchor: not visible› · call not seen

Et haec. Hellenismus, pro et quidem.

Et haec. A Hellenism, for et quidem.

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(3) ‹anchor: not visible› · call not seen

A Demiurgo. Mallem abesse particulam a. Hanc saltem construas cum invisibilis, non cum dicatur.

A Demiurgo. I would rather the particle a were absent. At least construe it with invisibilis, not with dicatur.

(printed under page 418)

(4) ‹anchor: not visible› · call not seen

Si seipsos. Clarom. licet seipsos.

Si seipsos. The Clermont MS: licet seipsos.

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(5) ‹anchor: not visible› · call not seen

Differentiores. Pro meliores, excellentiores, Graece διαφορωτέρους.

Differentiores. For better, more excellent, in Greek διαφορωτέρους.

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(6) ‹anchor: not visible› · call not seen

Jactitatum. Ita Feuard. in marg., Clarom., Voss. et Grab. Reliqui jactatum. At Billius legere mavult actitatum, quia praecessit, inquit, ex operibus arguentur. Sed non advertit vir doctissimus, praemissum antea fuisse: Quoniam autem ille velut magnum aliquid et praeclarum, eam quae fuit usque ad tertium coelum assumptionem enarravit: et ad id jactitatum referri. Alludit enim Irenaeus ad ea D. Pauli verba: Si gloriari oportet, veniam autem ad visiones et revelationes Domini, etc. Pro hujusmodi gloriabor. Unde consequenter subdit: Valentiniani Apostolo longe inferiores esse, ex operibus arguuntur; nihil enim tale ab ipsis jactitatum est; id est, se ad tertium usque coelum raptos esse gloriari non possunt, ut Paulus.

Jactitatum. So Feuardent in the margin, the Clermont and Voss MSS and Grabe. The rest: jactatum. But Billius prefers to read actitatum, because, he says, ex operibus arguentur preceded. But the most learned man did not notice that it had been said before: But since he related, as something great and splendid, his being taken up to the third heaven: and that jactitatum refers to this. For Irenaeus alludes to these words of St Paul: If I must boast, I will come to visions and revelations of the Lord, etc. Of such a one I will boast. Hence he consequently adds that the Valentinians are shown by their works to be far inferior to the Apostle; for nothing of the kind has been boasted by them; that is, they cannot boast, as Paul did, of having been caught up to the third heaven.

(printed under page 418)

(7) ‹anchor: not visible› · call not seen

Uti neque corpus particeps putaretur. Uti neque pro utique ne reposuit Feuard. consentientibus omnibus mss. Sed praeterea non post corpus addidit Grabius auctoritate codd. Arund. et Voss. (quibus in hoc consentit et Clarom.), sicque ex negante affirmantem fecit Irenaeum; perperam sane, pace doctissimi viri dixerim. Id enim est Irenaeum sentientem inducere, Paulum per corpus, seu per visus atque auditus organa, participem factum fuisse mysteriorum spiritalium, seu, ut superius loquitur, spiritalium conditionum, inenarrabiliumque verborum, quae non licet homini loqui: quod certe non est Irenaeum emendare, sed depravare, et in absurdum errorem agere praecipitem, vel invitum. Quasi vero existimare potuerit sanctissimus antistes, acerrimi judicii homo, res spiritales et divina mysteria corporeis sensibus apprehendi posse? At, inquit Grab., particula quippe, quae sequitur, hunc suadet sensum. Sed si hunc suadeat sensum particula quippe, hunc prorsus abjicit huic adnexa altera particula quasi, nec propterea ταυτολογίας criminis reus erit auctor noster: quanquam mallem ταυτολογίας, quam absurdi erroris crimine devinctum. Quis igitur Irenaei sensus? Rem paucis explico. Probandum sibi suscepit, spiritales quasdam conditiones, seu res creatas esse, sive sacramenta spiritalia, quorum sit auctor Deus, ut inde concludat Demiurgum haec operatum, non animalem, sed spiritalem esse. Id vero probat ex raptu divi Pauli in tertium coelum, qui illuc delatus audivit inenarrabilia verba, reconditaque mysteria percepit, quae homini loqui fas non est; eaque proinde mysteria spiritalia esse, utpote quae hominum sensus tanto superent intervallo. Sed quia excipere forsitan potuissent Valentiniani, Paulum in corpore raptum fuisse, nec proinde mysteria spiritalia, quae sensus fugiant, apprehendere valuisse; vel ultra tertium coelum ideo ascendere non potuisse, nec consequenter usque ad medietatem, id est, ad matrem Achamoth pervenire, uti ab ea disceret quae sunt (continues)

So that the body would not be thought a sharer either. Feuardent restored uti neque for utique ne, with all the MSS agreeing. But besides, Grabe added non after corpus on the authority of the Arundel and Voss codices (with which the Clermont also agrees here), and so made Irenaeus affirm instead of deny; wrongly indeed, with all respect to the most learned man. For that is to make Irenaeus hold that Paul, through the body, that is, through the organs of sight and hearing, was made a sharer in spiritual mysteries, or, as he says above, in spiritual dispositions and unspeakable words, which it is not lawful for a man to utter: which is certainly not to correct Irenaeus but to corrupt him, and to drive him headlong, or against his will, into an absurd error. As if the most holy bishop, a man of the keenest judgement, could have thought that spiritual things and divine mysteries could be grasped by the bodily senses! But, says Grabe, the particle quippe that follows favours this sense. Yet if the particle quippe favours it, the other particle joined to it, quasi, wholly throws it out; nor will our author therefore be guilty of the charge of tautology: though I would rather he were bound by the charge of tautology than of absurd error. What then is Irenaeus's meaning? I explain it in a few words. He undertook to prove that there are certain spiritual dispositions, or created things, or spiritual mysteries, of which God is the author, so as to conclude from it that the Demiurge who made these is not animal but spiritual. And he proves it from the rapture of St Paul into the third heaven, who, carried there, heard unspeakable words and perceived hidden mysteries which it is not lawful for man to utter; and that these mysteries are therefore spiritual, as surpassing human senses by so great a distance. But because the Valentinians could perhaps have objected that Paul was caught up in the body, and so could not grasp spiritual mysteries, which escape the senses; or that he therefore could not ascend beyond the third heaven, and consequently could not reach as far as the Midpoint, that is, the mother Achamoth, to learn from her the things that are (continues)

(printed under page 418)

Page

running head: 319 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A sum (97), et; B intra Pleroma. Poterat; C posito colo distinguenda; D nis reus erit
old-edition numerals: (none)
other: column number misprinted 319 for 819; Latin only, no Greek printed; sum split from preceding column

PG 7:820

utique Apostoli homini hoc evenisset : nec enim prohibuisset illum Demiurgus, jam et ipse subjectus Salvatori, ut dicunt. Si autem et prohibuisset, nihil profecisset. Non enim possibile est, eum Patris providentia fortiorem esse, et haec cum interior homo invisibilis etiam a Demiurgo esse dicatur. Quoniam autem ille velut magnum aliquid et praeclarum, eam, quae fuit usque ad tertium coelum assumptionem, enarravit ; non utique isti super septimum coelum ascendunt : non enim sunt meliores Apostolo. Si seipsos dicant differentiores, ex operibus arguentur : nihil enim ab illis tale jactitatum est. Et propter hoc adjecit : Sive in corpore, sive extra corpus; Deus scit ; uti neque corpus particeps putaretur esse visionis ejus, quippe quasi et ipsum participaturum eorum quae vidisset et audisset : nec rursus propter pondus corporis dicat quis eum amplius non esse assumptum ; sed ideo usque illuc permittatur etiam sine corpore sacramenta perspicere spiritalia, quae sunt Dei operationes, qui fecit

assuredly would this have happened to the Apostle's [inner] man; for neither would the Demiurge have hindered him, being himself also already subject to the Saviour, as they say. And even if he had tried to hinder him, he would have accomplished nothing. For it is not possible that he should be stronger than the providence of the Father, and that too when the inner man is said to be invisible even to the Demiurge. Since, however, he related his assumption unto the third heaven as something great and illustrious, assuredly these men do not ascend above the seventh heaven; for they are not better than the Apostle. If they say that they are more excellent, they will be refuted by their works; for nothing of the sort has ever been boasted of by them. And on this account he added: Whether in the body, or out of the body, God knows; so that neither might the body be thought to be a partaker of his vision, as though it too had shared in the things which he had seen and heard; nor again might anyone say that because of the weight of the body he was not caught up any further; but that therefore thus far is it permitted even without the body to behold spiritual mysteries, which are the works of God, Who made

Editors' notes and page, col. 820

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 820
marginal letters: A utique Apostoli homini; B esse visionis ejus,; C nibus mss. Sed; D nis reus erit
old-edition numerals: (none)
other: Latin only, no Greek printed

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coelos et terram, et plasmavit hominem, et posuit in paradiso, speculatores fieri eos, qui similiter, ut Apostolus, valde sunt perfecti in dilectione Dei.

the heavens and the earth, and moulded man, and placed him in paradise, that they might become beholders, who likewise, like the Apostle, are very perfect in the love of God.

8. Et spiritalia itaque hic fecit, quorum usque ad tertium coelum speculator factus est Apostolus, et inenarrabiles sermones, quos non licet homini loqui, quoniam sint spiritales; et ipse hic praestat dignis, quemadmodum vult; hujus enim est paradisus : et vere est Spiritus Dei, sed non animalis Demiurgus, alioquin nunquam spiritalia perfecisset. Si autem animalis hic, per quem facta sunt spiritalia, referant nobis. Sed neque per enixionem Matris suae (quod semetipsos esse dicunt) factum esse quid ostendere habent. Hi enim non tantum aliquid de spiritalibus, sed ne quidem muscam, aut culicem, aut tale aliquid ex his, quae sunt contemptibilia animalia pusilla, perficere possunt, praeter eam rationem, quae ab initio a Deo per seminum demissionem in his, quae sunt ejusdem generis, naturaliter facta sunt, atque fiunt animalia. Sed ne quidem a sola Matre factum aliquid : dicunt emissum hunc Demiurgum et Dominum universae operationis. Et eum quidem, qui sit universae operationis Demiurgus et Dominus, animalem esse dicunt; se autem spiritales, qui nullius operationis fabricatores sunt aut domini, non solum eorum, quae sunt extra eos, sed ne quidem corporum suorum. Multa denique saepe secundum corpus patiuntur nolentes, vocantes se spiritales et meliores Demiurgo.

8. And spiritual things, therefore, He made, of which the Apostle became a beholder even up to the third heaven, and unutterable words, which it is not lawful for a man to speak, since they are spiritual; and He Himself grants them to the worthy, even as He wills; for His is paradise: and truly He is the Spirit of God, and not an animal Demiurge, otherwise He would never have perfected spiritual things. Full surely, if this one is animal, let them tell us by whom the spiritual things were made. Yet neither can they show anything to have been made through the travailing of their Mother (which they say that they themselves are). For these men are able to accomplish not only nothing of spiritual things, but not even a fly, or a gnat, or any such thing out of those which are contemptible tiny creatures, beyond that law whereby from the beginning by God, through the shedding of seeds in those that are of the same kind, living creatures have naturally been made and come to be. Nor yet was anything made by the Mother alone: they say that this Demiurge and Lord of all operation was emitted. And Him indeed, who is the Demiurge and Lord of all operation, they call animal; whereas themselves they call spiritual, who are fashioners or lords of no operation, not only of those things which are outside them, but not even of their own bodies. Finally, they often suffer many things according to the body against their will, while calling themselves spiritual and better than the Demiurge.

9. Juste igitur a nobis arguentur porro et longe divertisse a veritate. Sive enim per hunc, quae facta sunt, fecit Salvator; non inferior ipsis, sed melior esse ostenditur, quando et horum ipsorum

9. Justly therefore will they be convicted by us of having turned far and wide aside from the truth. For whether through him the Saviour made the things that were made, he is shown to be not inferior to them, but better, since of these very men

Editors' notes and page, col. 821

Footnotes

(81) ‹anchor: not visible› · call not seen

Hebr. I, 3.

Hebrews 1:3.

(printed under page 419)

(82) ‹anchor: not visible› · call not seen

Lib. I, cap. 29, n. 1.

Book I, ch. 29, n. 1.

(printed under page 419)

(7) (continued) ‹anchor: not visible› · call not seen

intra Pleroma, quod pondere corporis deprimeretur: utramque responsionem hic occupat Irenaeus. Ait enim, Apostolum in incerto relinquere volentem, an tunc in corpore, vel extra corpus esset, adjecisse: sive in corpore, sive extra corpus, Deus scit: ut hinc nullus sibi fingeret corpus particeps exstitisse visionis ejus, quasi et ipsum participare potuisset eorum quae vidisset, et audisset, quod neque forte tunc aderat: illinc vero nullus existimaret, propter pondus corporis eum ultra tertium coelum non esse assumptum, cum incertum esset an tunc in corpore esset. Uno verbo, ex eo quod incertum esset, an in corpore, an extra corpus raptus fuerit Paulus, demonstrat Irenaeus non nisi temere asseri posse, aut corpus mirabilis istius visionis exstitisse particeps, aut illud obstitisse quin ultra tertium coelum conscenderet; quae membra sibi invicem satis opposita sunt, ut ταυτολογίας criminis expers dicatur auctor noster.

within the Pleroma, being weighed down by the body's weight: Irenaeus here forestalls both replies. For he says that the Apostle, wishing to leave it uncertain whether he was then in the body or out of the body, added: whether in the body or out of the body, God knows: so that on the one hand no one should imagine that the body had been a sharer in that vision, as though it too could have shared in what he saw and heard, since perhaps it was not even present then; and on the other no one should think that because of the body's weight he was not taken up beyond the third heaven, since it was uncertain whether he was then in the body. In a word, from the fact that it was uncertain whether Paul was caught up in the body or out of the body, Irenaeus shows that it can only be rashly asserted either that the body shared in that wonderful vision or that it prevented him from climbing beyond the third heaven; and these members are sufficiently opposed to each other that our author may be called free of the charge of tautology.

(printed under page 419)

(8) ‹anchor: not visible› · call not seen

Speculatores fieri eos. Graecismus, infinitivus scilicet pro conjunctivo, ut fierent speculatores ii, etc.

Speculatores fieri eos. A Grecism, that is, the infinitive for the subjunctive: that they might become beholders, etc.

(printed under page 419)

(9) ‹anchor: not visible› · call not seen

Per enixionem. Per deest in omnibus mss. Recte vero addidit Feuard. Sed incertum an vet. cod. autoritate, an monitu solum Billii lib. I Observat. sacr., c. 34.

Per enixionem. Per is missing in all the MSS. But Feuardent rightly added it; though it is uncertain whether on the authority of his old codex, or only at the prompting of Billius, Sacred Observations I, ch. 34.

(printed under page 419)

(10) ‹anchor: not visible› · call not seen

Quae. Lege qua; id enim postulat sensus et verborum ordo.

Quae. Read qua; for the sense and the order of the words require it.

(printed under page 419)

(11) ‹anchor: emissum› · call in col 821

Dicunt emissum, etc. Nulla apposita in editt. omnibus ante haec verba distinctionis nota, misere turbatur sensus. Frustra vero Grabius particulam praeter ante hunc Demiurgum addendam conjicit: sola distinctionis nota difficultatem solvit. Scilicet rationem reddit Irenaeus, cur ne quidem a sola Matre factum aliquid; quia, inquit, dicunt Valentiniani emissum ab ea hunc Demiurgum, et Dominum universae operationis, id est qui cuncta ipse operaretur.

Dicunt emissum, etc. With no punctuation mark set before these words in all the editions, the sense is wretchedly confused. Grabe needlessly conjectures that the particle praeter should be added before hunc Demiurgum: a punctuation mark alone solves the difficulty. Irenaeus is giving the reason why not even by the Mother alone was anything made; because, he says, the Valentinians say that this Demiurge, the Lord of all operation, was emitted by her, that is, one who would himself work all things.

(printed under page 419)

(12) ‹anchor: aut domini› · call in col 821

Nullius operationis... sunt... Domini. Hellenismus, inquit Billius, pro in eorum potestate non est quidquam operari; Graece οὐδενὸς ἔργου κύριοί εἰσι.

Of no operation ... are ... lords. A Hellenism, says Billius, for it is not in their power to work anything; in Greek οὐδενὸς ἔργου κύριοί εἰσι.

(printed under page 419)

(13) ‹anchor: Sive enim› · call in col 821

Sive enim. Sive pro si bene restituit Grabius, quia ita habent mss. omnes, et paulo post alterum disjunctionis membrum sequitur: sive, quod et solum est verum, etc.

Sive enim. Grabe rightly restored sive for si, because all the MSS have it so, and a little later the other member of the disjunction follows: or, which alone is true, etc.

(printed under page 419)

(14) ‹anchor: esse ostenditur› · call in col 821

Melior esse ostenditur. Clarom. melior est et ostenditur.

Melior esse ostenditur. The Clermont MS: melior est et ostenditur.

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(15) ‹anchor: not visible› · call not seen

Est substantia omnium voluntas ejus. Id est, a sola voluntate ejus omnia habent, non tantum quod sint, sed quod talia vel talia sint.

His will is the substance of all things. That is, from his will alone all things have not only that they are, but that they are such and such.

(printed under page 419)

Page

running head: 821 CONTRA HÆRESES
marginal letters: A coelos et terram; B tum aliquid de; C tur nolentes, vocantes
old-edition numerals: 163 after usque
other: Latin only, no Greek printed; ends mid-word ipso-
other: the word ipsorum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 822

PG 7:822

invenitur factor : nam et ipsi sunt ex his quae facta sunt. Quomodo itaque consequens est, hos quidem spiritales esse, hunc autem ipsum, per quem et facti sunt, animalem? Sive (quod et solum est verum, quod et per plurima ostendimus, velut liquidissimis ostensionibus) ipse a semetipso fecit libere et ex sua potestate, et disposuit, et perfecit omnia, et est substantia omnium voluntas ejus; solus hic Deus invenitur, qui omnia fecit solus omnipotens, et solus Pater condens et faciens omnia, et visibilia, et invisibilia, et sensibilia, et insensata, et coelestia, et terrena, Verbo virtutis suae; et omnia aptavit et disposuit sapientia sua, et omnia capiens, solus autem a nemine capi potest : ipse fabricator, ipse conditor, ipse inventor, ipse factor, ipse Dominus omnium : et neque praeter ipsum, neque super ipsum, neque Mater, quam illi admentiuntur; nec Deus alter, quem Marcion affinxit; nec Pleroma XXX Aeonum, quod vanum ostensum est; neque Bythus, nec Proarche, neque coeli; nec lumen virginale, nec Aeon innominabilis, nec in totum quidquam eorum, quae ab his et ab omnibus haereticis delirantur. Sed solus unus Deus fabricator, hic qui est super omnem Principalitatem, et Potestatem, et Dominationem, et Virtutem : hic Pater, hic Deus, hic conditor, hic factor, hic fabricator, qui fecit ea per semetipsum, hoc est per Verbum et per Sapientiam suam, coelum, et terram, et maria, et omnia quae in eis sunt : hic justus, hic bonus : hic est qui formavit hominem, qui plantavit paradisum, qui fabricavit mundum, qui diluvium induxit, qui Noe salvavit : hic Deus Abraham, et Deus Isaac, et Deus Jacob, Deus vivorum, quem et lex annuntiat, quem prophetae praeconant, quem Christus

themselves he is found to be the maker: for they also are among those things that have been made. How then does it follow that these men indeed are spiritual, while this very one, through whom they also were made, is animal? Or whether (which alone is true, and which we have shown by very many proofs, as by the clearest demonstrations) He Himself of Himself made freely and out of His own power, and arranged, and perfected all things, and His will is the substance of all things; this God alone is found, Who alone Almighty made all things, and alone the Father founding and making all things, both visible and invisible, both sensible and insensate, both heavenly and earthly, by the Word of His power; and He fitted and arranged all things by His wisdom, both comprehending all things, while He alone can be comprehended by no one: He Himself the fashioner, He Himself the founder, He Himself the deviser, He Himself the maker, He Himself the Lord of all: and there is neither beside Him, nor above Him, either a Mother, whom they falsely invent; nor another God, whom Marcion fabricated; nor a Pleroma of thirty Aeons, which has been shown to be vain; nor Bythus, nor Proarche, nor heavens; nor virginal light, nor an unnameable Aeon, nor in general anything of those things which are raved of by these and by all heretics. But there is only one God the fashioner, He Who is above every Principality, and Power, and Domination, and Virtue: He is Father, He is God, He is founder, He is maker, He is fashioner, Who made them by Himself, that is, by His Word and by His Wisdom—heaven, and earth, and the seas, and all things that are in them: He is just, He is good: He it is Who formed man, Who planted paradise, Who fashioned the world, Who brought in the flood, Who saved Noah: He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living, Whom the law also proclaims, Whom the prophets herald, Whom Christ

Editors' notes and page, col. 822

Footnotes

(83) ‹anchor: Deus vivorum› · call in col 822

Matth. XXII, 32.

Matthew 22:32.

(printed under page 419)

(16) ‹anchor: hic qui est› · call in col 822

Hic qui est. Ita vetus Feuard. cod. et omnes mss. nostri cum edit. Oxon. Sed in aliis editt. minus bene, hic est qui.

Hic qui est. So Feuardent's old codex and all our MSS, with the Oxford edition. But in the other editions, less well, hic est qui.

(printed under page 419)

(17) ‹anchor: et Potestatem› · call in col 822

Et potestatem. Duas istas voces restituit Grab. ex mss. Voss., Arund. et Merc. 2. Easdem habet et Clarom.

Et potestatem. Grabe restored these two words from the Voss, Arundel and Mercerus 2 MSS. The Clermont has them too.

(printed under page 419)

Page

running head: CONTRA HÆRESES LIB. II. 822
marginal letters: A rum invenitur factor; B ipse inventor, ipse; C quae in eis sunt
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word rum (from ipso- in col 821)

PG 7:823

revelat, quem apostoli tradunt, quem Ecclesia credit. Hic Pater Domini nostri Jesu Christi, per Verbum suum, qui est Filius ejus; per eum revelatur et manifestatur omnibus, quibus revelatur : cognoscunt enim eum hi quibus revelaverit Filius. Semper autem coexsistens Filius Patri, olim et ab initio semper revelat Patrem, et Angelis, et Archangelis, et Potestatibus, et Virtutibus et omnibus, quibus vult revelare Deus.

reveals, Whom the apostles hand down, Whom the Church believes. This is the Father of our Lord Jesus Christ, through His Word, Who is His Son; through Him He is revealed and manifested to all to whom He is revealed: for those know Him to whom the Son has revealed Him. And the Son, ever coexisting with the Father, of old and from the beginning ever reveals the Father, both to Angels, and to Archangels, and to Powers, and to Virtues, and to all to whom God wills to reveal Him.

CAPUT XXXI.

Chapter XXXI.

Summatim perstringit ea fere omnia, quae toto hoc libro fuse disseruit, speciatim contra Valentinianos, eadem in reliquos etiam haereticos dici posse confirmans.

He summarily touches upon nearly all those things which he has discussed at length in this whole book, specially against the Valentinians, confirming that the same things can be said against the rest of the heretics also.

1. Destructis itaque his, qui a Valentino sunt, omnis haereticorum eversa est multitudo. Quae enim et quantum adversus Pleroma ipsorum, et ad ea quae extra sunt, diximus, ostendentes quoniam concludetur, et circumscribetur Pater universorum ab eo quod extra eum est (si tamen extra eum aliquid sit); et quoniam necesse est multos quidem Patres, multa autem Pleromata, et multas mundorum fabricationes, ab aliis quidem coeptas, ad alteros autem deficientes, esse secundum omnem partem; et universos perseverantes in suis propriis non curiose agere de aliis, in quibus neque participatio, neque communio aliqua est eis; et nullum alium omnium esse Deum, sed solam esse Omnipotentis appellationem; et adversus eos qui sunt a Marcione, et Simone, et Menandro, vel quicunque alii sunt, qui similiter dividunt eam, quae secundum nos est, conditionem a Patre, similiter erit ad eos aptatum. Quanta autem rursus diximus adversus eos, qui dicunt omnia quidem comprehendere Patrem universorum; eam autem, quae sit secundum nos, conditionem non ab eo esse factam, sed a Virtute quadam altera, vel ab angelis ignorantibus Propatorem, in immensa magnitudine universitatis circumscriptum centri vice, velut maculam in pallio; ostendentes quoniam non est verisimile alium quemdam, eam quae secundum nos est, conditionem fecisse,

1. Now that those who are from Valentinus have been overthrown, the whole multitude of heretics has been subverted. For whatsoever and how much soever we have said against their Pleroma, and with respect to those things that are outside, showing that the Father of all will be shut in and circumscribed by that which is outside Him (if indeed there be anything outside Him); and that of necessity there must be many Fathers, and many Pleromas, and many fabrications of worlds, begun indeed by some, and falling away to others, in every direction; and that all, continuing in their own domains, do not busy themselves about others in which they have neither participation nor any fellowship; and that there is no other God of all, but that there is only the appellation of Almighty; will likewise be adapted against those also who are from Marcion, and Simon, and Menander, or whosoever else there are who in like manner sever the creation that is according to us from the Father. And again, how many things soever we have said against those who say that the Father of all indeed comprehends all things, but that the creation which is according to us was not made by Him, but by a certain other Power, or by angels ignorant of the Propator, circumscribed in the immense greatness of the universeafter the manner of a centre, like a spot on a cloak—showing that it is not credible that some other made the creation that is according to us,

Editors' notes and page, col. 823

Footnotes

(84) ‹anchor: not visible› · call not seen

Cap. LVI.

Chapter 56.

(printed under page 420)

(18) ‹anchor: not visible› · call not seen

Christus revelat. Ita Feuard. in marg. Clarom., Voss. et Grab., melius quam reliqui, Spiritus revelat.

Christus revelat. So Feuardent in the margin, the Clermont and Voss MSS and Grabe, better than the others' Spiritus revelat.

(printed under page 420)

(19) ‹anchor: not visible› · call not seen

Credit. Alii minus recte, credidit.

Credit. Others, less correctly: credidit.

(printed under page 420)

(20) ‹anchor: not visible› · call not seen

Omnibus. In Eras. et Gall. hominibus, in Feuard. omnibus hominibus.

Omnibus. In Erasmus and Gallasius hominibus; in Feuardent omnibus hominibus.

(printed under page 420)

(21) ‹anchor: ad alteros› · call in col 823

Ad alteros. Ita legere malim cum Clarom. cod. quam cum aliis ad alteras. Nam contextus sermonis alteros exigere videtur.

Ad alteros. I would rather read so with the Clermont codex than ad alteras with the others. For the context of the discourse seems to require alteros.

(printed under page 420)

(22) ‹anchor: sed solam› · call in col 823

Solam. Solum in Eras., Gall., Arund. et Merc. 2. Sed recte advertit Grab. legendum esse non solam, aut solum, sed solutam; idque liquet ex libri hujus cap. 1, ubi postquam fusius explicuit quae hic summatim duntaxat repetit, concludit: et solvetur omnipotentis appellatio.

Solam. Erasmus, Gallasius, the Arundel and Mercerus 2 have solum. But Grabe rightly noticed that one must read neither solam nor solum but solutam; and this is clear from ch. 1 of this book, where, after explaining at greater length what he here only repeats in summary, he concludes: and the name of the Almighty will be dissolved.

(printed under page 420)

(23) ‹anchor: not visible› · call not seen

Evertit. Scribere debuisset interpres, evertunt.

Evertit. The translator should have written evertunt.

(printed under page 420)

(24) ‹anchor: not visible› · call not seen

Agnitores. Graece Γνωστικοί.

Agnitores. In Greek Γνωστικοί ("Gnostics").

(printed under page 420)

(25) ‹anchor: not visible› · call not seen

Qui. Expungenda est vox, quae perperam addita sensum male suspendit.

Qui. The word should be struck out; wrongly added, it leaves the sense badly suspended.

(printed under page 420)

(26) ‹anchor: not visible› · call not seen

Dicentur. Ita pro dicetur recte posuit Grabius auctoritate codicis Arund. Omisi vero particulam et quam praemisit idem Grab., quia prorsus superflua est.

Dicentur. So Grabe rightly set it, for dicetur, on the authority of the Arundel codex. But I have omitted the particle et which the same Grabe put before it, because it is wholly superfluous.

(printed under page 420)

(27) ‹anchor: not visible› · call not seen

Affingere. Interpres sui oblitus infinitivum Graecum reddidit infinitivo Latino. Scribendum erat in conjunctivo, affingant, sicut blasphement.

Affingere. The translator, forgetting himself, rendered a Greek infinitive with a Latin infinitive. It should have been written in the subjunctive, affingant, like blasphement.

(printed under page 420)

Page

running head: 823 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A revelat, quem apostoli; B 1. Destructis itaque; C (22) esse Omnipotentis
old-edition numerals: 164 after appellationem;
other: Latin only, no Greek printed; editors' matter: Summatim perstringit ea fere omnia

PG 7:824

quam Patrem universorum : et adversus eos qui sunt a Saturnino, et Basilide, et Carpocrate, et reliquos Gnosticorum, qui eadem similiter dicunt, idem dicetur. Quae autem de prolationibus dicta sunt, et Aeonibus, et deminoratione, et quemadmodum instabilis Mater ipsorum; similiter evertit Basilidem, et omnes qui falso cognominantur Agnitores, aliis nominibus eadem similiter dicentes; magis autem quam hi, [qui] ea quae sunt extra veritatem transferentes ad characterem suae doctrinae. Et quaecunque sunt quae de numeris diximus, adversus omnes, qui in hujusmodi speciem deducunt quae sunt veritatis, dicentur. Et quaecunque dicta sunt de Demiurgo, ostendentia quod hic solus est Deus et Pater universorum; et quaecunque adhuc dicentur in sequentibus libris, adversus omnes dico haereticos. Eos quidem, qui sunt mitiores eorum et humaniores, avertes et confundes, ut non blasphement suum conditorem, et factorem, et nutritorem, et Dominum, neque de labe et ignorantia genesim ejus affingere : feroces autem, et horribiles, et irrationabiles effugabis a te longe, ne amplius sustineas verbositates eorum.

other than the Father of all: against those also who are from Saturninus, and Basilides, and Carpocrates, and the rest of the Gnostics, who say the same things in like manner, the same will be said. And the things that have been said concerning emissions, and Aeons, and diminution, and how unstable their Mother was, in like manner overthrow Basilides, and all who are falsely surnamed Knowers, who under other names say the same things in like manner; and even more than these, [those who] transfer the things that are outside the truth to the character of their own teaching. And whatsoever things we have said concerning numbers will be said against all who draw the things that belong to the truth into such a form. And whatsoever things have been said concerning the Demiurge, showing that He alone is God and Father of all, and whatsoever things shall yet be said in the following books, I say against all heretics. Those indeed among them who are milder and more humane, you will turn away and put to confusion, so that they may not blaspheme their Founder, and Maker, and Nourisher, and Lord, nor devise His origin from defect and ignorance; whereas the fierce, and dreadful, and irrational you will drive far away from you, that you may no longer endure their wordiness.

2. Super haec arguentur qui sunt a Simone, et Carpocrate, et si qui alii virtutes operari dicuntur : non in virtute Dei, neque in veritate, neque ut benefici hominibus facientes ea, quae faciunt; sed in perniciem et errorem, per magicas elusiones, et universa fraude, plus laedentes quam utilitatem praestantes his, qui credunt eis, in eo quod seducant. Nec enim caecis possunt donare visum, neque surdis auditum, neque omnes daemones effugare, praeter eos qui ab ipsis immittuntur, si tamen et hoc faciunt; neque debiles, aut claudos, aut paralyticos curare, vel alia quadam parte corporis vexatos : quaemadmodum saepe evenit fieri secundum corporalem infirmitatem, vel earum, quae a foris accidunt, infirmitatum bonas valetudines restaurare.

2. Beyond these things, those will be convicted who are from Simon, and Carpocrates, and if there are any others who are said to work wonders: doing the things that they do not in the power of God, nor in truth, nor as benefactors to men, but unto destruction and error, through magical delusions and all fraud, harming more than they afford benefit to those who believe them, in that they deceive them. For neither can they give sight to the blind, nor hearing to the deaf, nor drive away all demons, except those that are sent in by themselves, if indeed they do even this; nor cure the weak, or the lame, or the paralytic, or those afflicted in some other part of the body, as often happens to come about according to bodily infirmity, or restore good health from those infirmities which befall from without.

Τοσοῦτον δὲ ἀποδέουσι τὸν νεκρὸν ἐγεῖραι, καθὼς ὁ Κύριος ἤγειρε,

And so far are they from raising the dead, even as the Lord raised them,

Editors' notes and page, col. 824

Footnotes

(28) ‹anchor: virtutes operari› · call in col 824

Virtutes operari. In Feuard. marg. et Voss., virtutis operarii.

Virtutes operari. In Feuardent's margin and the Voss MS: virtutis operarii.

(printed under page 420)

(29) ‹anchor: ut benefici› · call in col 824

Ut benefici. Sic Feuard. in marg. Clarom., Voss. et Arund., nisi quod imperitia scribarum habeant beneficis. Caeteri omnes minus recte, in beneficiis.

Ut benefici. So Feuardent in the margin, the Clermont, Voss and Arundel MSS, except that through the scribes' ignorance they have beneficis. All the rest less correctly: in beneficiis.

(printed under page 420)

(30) ‹anchor: plus laedentes› · call in col 824

Laedentes. In Merc. 1, ludentes.

Laedentes. In Mercerus 1: ludentes.

(printed under page 420)

(31) ‹anchor: Τοσοῦτον δέ› · call in col 824 (seen in the Greek; Latin call not seen)

Τοσοῦτον δέ. Graeca haec Irenaei verba conservavit nobis Eusebius lib. V Hist. eccl., cap. 7, ex quo ea etiam allegavit Nicephorus lib. IV Hist. eccles., cap. 13.

Τοσοῦτον δέ. Eusebius preserved these Greek words of Irenaeus for us, Ecclesiastical History V, ch. 7, from whom Nicephorus also cited them, Ecclesiastical History IV, ch. 13.

(printed under page 420)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 824
marginal letters: A quam Patrem universorum; B et quaecunque adhuc; C gicas elusiones, et; D addita sensum male
old-edition numerals: (none)
other: Latin only down to restaurare.; Greek fragment at foot with facing Latin (Tantum autem absunt... quemadmodum) left out

PG 7:825

καὶ οἱ ἀπόστολοι διὰ προσευχῆς, καὶ ἐν τῇ ἀδελφότητι πολλάκις διὰ τὸ ἀναγκαῖον, τῆς κατὰ τόπον Ἐκκλησίας πάσης αἰτησαμένης μετὰ νηστείας πολλῆς καὶ λιτανείας, ἐπέστρεψε τὸ πνεῦμα τοῦ τετελευτηκότος, καὶ ἐχαρίσθη ὁ ἄνθρωπος ταῖς εὐχαῖς τῶν ἁγίων.

and the apostles by prayer, and in the brotherhood oftentimes on account of pressing need, when the whole Church in that place entreated with much fasting and supplication, the spirit of the dead man returned, and the man was granted to the prayers of the saints.

ut ne quidem credant hoc in totum posse fieri : esse autem resurrectionem a mortuis, agnitionem ejus, quae ab eis dicitur, veritatis.

that they do not even believe that this can be done at all, but say that resurrection from the dead is the knowledge of that which is called by them truth.

3. Quando igitur apud eos quidem error, et seductio, et magica phantasia in speculatu hominum impie fiat; in Ecclesia autem miseratio, et misericordia, et firmitas, et veritas ad opitulationem hominum, non solum sine mercede et gratis perficiatur; sed et nobis ipsis quae sunt nostra erogantibus pro salute hominum, et ea quibus hi qui curantur, indigent, saepissime non habentes, a nobis accipiunt : vere et per hanc speciem arguuntur a divina substantia, et benignitate Dei, et virtute spiritali in totum extranei; fraude autem universa, et adinspiratione apostatica, et operatione daemoniaca, et phantasmate idololatriae per omnia repleti. Praecursores vero sunt draconis ejus, qui per hujusmodi phantasiam abscedere faciet in cauda tertiam partem stellarum, et dejiciet eas in terram; quos similiter atque illum devitare oportet, et quanto majore phantasmate operari dicuntur, tanto magis observare eos, quasi majorem nequitiae spiritum perceperint. Quam prophetiam si observaverit quis, eorum diurnam conversationis operationem

3. Since therefore among them indeed error, and seduction, and magical illusion are impiously wrought in the sight of men, whereas in the Church compassion, and mercy, and steadfastness, and truth for the succour of men are accomplished not only without reward and freely, but while we ourselves also spend our own substance for the salvation of men, and those who are cured very often, not having the things which they need, receive them from us: truly by this aspect also they are convicted of being altogether strangers to the divine substance, and the goodness of God, and spiritual power; and filled throughout with all fraud, and apostate inspiration, and demoniacal working, and the illusion of idolatry. And they are forerunners of that dragon who through illusion of this kind will with his tail cause the third part of the stars to fall away, and will cast them down to the earth; whom it behoves us to shun in like manner as him, and the greater the illusion wherewith they are said to work, the more to beware of them, as having received a greater spirit of wickedness. Which prophecy if anyone observes, as to the daily working of their

Editors' notes and page, col. 825

Footnotes

(85) ‹anchor: draconis ejus› · call in col 825

Apoc. XII, 4.

Revelation 12:4.

(printed under page 421)

(86) ‹anchor: not visible› · call not seen

Matth. V, 21 et seqq.

Matthew 5:21 ff.

(printed under page 421)

(32) ‹anchor: πολλάκις› · call in col 825

Πολλάκις. Πολλοὶ πολλάκις, quod in Graeco Eusebii textu modo legimus, recte omisit Grabius; quia neque Nicephorus, neque Rufinus Eusebii interpres, neque vetus Irenaei translatio vocem istam agnoscit.

Πολλάκις. Grabe rightly omitted πολλοὶ πολλάκις, which we now read in the Greek text of Eusebius, because neither Nicephorus, nor Rufinus the translator of Eusebius, nor the old translation of Irenaeus recognises that word.

(printed under page 421)

(33) ‹anchor: esse autem resurrectionem› · call in col 825

Esse autem resurrectionem, etc. Consule quae ad Menandri haeresim diximus in dissert. I, art. 3, § 2.

But that the resurrection is, etc. Consult what we said on the heresy of Menander in Dissertation I, art. 3, § 2.

(printed under page 421)

(34) ‹anchor: in speculatu› · call in col 825

In speculatu. Id est in conspectu, coram oculis.

In speculatu. That is, in sight, before the eyes.

(printed under page 421)

(35) ‹anchor: firmitas› · call in col 825

Firmitas. In Eras., Gall. et Feuard. fraternitas, sed minus recte.

Firmitas. In Erasmus, Gallasius and Feuardent fraternitas, but less correctly.

(printed under page 421)

(36) ‹anchor: perficiatur› · call in col 825

Perficiatur. Alii impertiatur. Sed magis perficiatur congruit cum veritate et firmitate miraculorum, quam impertiatur.

Perficiatur. Others: impertiatur. But perficiatur agrees better than impertiatur with the truth and firmness of the miracles.

(printed under page 421)

(37) ‹anchor: et adinspiratione› · call in col 825

Adinspiratione. Sic cum Clarom. et Ottob. scribere malui, quam cum aliis ab inspiratione: hoc enim minus quadrat ad orationis contextum, et ad repleti.

Adinspiratione. I preferred to write so with the Clermont and Ottoboni MSS rather than ab inspiratione with the others: for that fits less well with the context of the sentence and with repleti.

(printed under page 421)

(38) ‹anchor: Praecursores vero sunt› · call in col 825

Praecursores vero sunt. Sic Clarom. cod.; caeteri, praecursores vere, sine sunt. Priorem vero lectionem ideo praetuli, quod coepta ab hac nova periodo sensus evadat clarior.

Praecursores vero sunt. So the Clermont codex; the rest, praecursores vere, without sunt. I preferred the former reading because, with a new sentence begun here, the sense comes out clearer.

(printed under page 421)

(39) ‹anchor: dejiciet eas› · call in col 825

Faciet... et dejiciet eas. Clarom. longe aliter atque caetera omnia exemplaria habet: Faciunt... et dejecere eas. Ex parte tamen consentire videntur Anglic. in quibus legitur dejicere, procul dubio pro dejecere. At veterem lectionem immutandam esse non duxi. Ex Clarom. restitui duntaxat eas pro eos, quia et ita legitur Apocal. XII, 4.

Faciet ... et dejiciet eas. The Clermont has it quite otherwise than all the other copies: Faciunt ... et dejecere eas. The English MSS seem to agree in part, in which dejicere is read, no doubt for dejecere. But I did not think the old reading should be changed. From the Clermont I restored only eas for eos, because it is so read in Revelation 12:4.

(printed under page 421)

(40) ‹anchor: observaverit quis› · call in col 825

Quam prophetiam si observaverit quis. Ita Clarom. cod. Caeteri omnes: Quapropter etiamsi observaverit quis. Sed prior lectio magis ad Irenaei institutum facere videtur. Probat enim eam, quae de dracone legitur loco cit. Apocal. prophetiam, ad praestigiatorum illorum diurnam conversationis operationem exacte quadrare: quod iisdem artibus atque praestigiis, quibus draco seu daemonia, utantur ad seducendum universum orbem.

Quam prophetiam si observaverit quis. So the Clermont codex. All the others: Quapropter etiamsi observaverit quis. But the former reading seems to suit Irenaeus's purpose better. For he proves that the prophecy about the dragon read in the cited passage of Revelation fits exactly the daily working of the conduct of those conjurers: since they use the same arts and tricks as the dragon, or the demons, to lead the whole world astray.

(printed under page 421)

(41) ‹anchor: not visible› · call not seen

Sine causa. Clarom. et Voss. in causa. Sed cum lib. IV, cap. 15, n. 5, iterum legatur sine causa, nihil mutandum duxi.

Sine causa. The Clermont and Voss MSS: in causa. But since sine causa is read again in Book IV, ch. 15, n. 5, I thought nothing should be changed.

(printed under page 421)

(42) ‹anchor: not visible› · call not seen

Non solum male loqui. Melius legeris, non solum non male loqui.

Non solum male loqui. You would do better to read non solum non male loqui.

(printed under page 421)

Page

running head: 825 CONTRA HÆRESES
marginal letters: A καὶ οἱ ἀπόστολοι; B tionem ejus, quae; C sunt (38) draconis
old-edition numerals: (none)
other: Greek fragment at top with facing Latin (Dominus excitavit... orationibus sanctorum :)) left out; Latin only from ut ne quidem credant; ends mid-word operatio-
other: the word operationem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 826
other: notes 86, 41 and 42 are called in col 826 (right half of page 421), not in this column (Q2b)

PG 7:826

inveniet unam et eamdem esse eis cum daemoniis conversationem.

manner of life, he will find that their manner of life is one and the same with the demons.

CAPUT XXXII.

Chapter XXXII.

Flagitiosa eorum dogmata confutat, qui nullum non operationis genus experiendum esse, actionesque sola opinione humana justas aut injustas, ac animam suam Jesu animae similem, imo interdum meliorem esse impie asserebant.

He refutes the shameful dogmas of those who impiously asserted that every kind of action ought to be experienced, and that actions are just or unjust by human opinion alone, and that their own soul is like the soul of Jesus, nay at times even better.

1. Et haec autem, quae est erga operationes, impia ipsorum sententia, quae dicit : oportere eos in omnibus operibus, etiam quibuslibet malis fieri, ex Domini doctrina dissolvetur; apud quem non solum qui moechatur, expellitur, sed et qui moechari vult; et non solum qui occidit, reus erit occisionis ad damnationem, sed et qui irascitur sine causa fratri suo; qui et non solum non odire homines, sed et inimicos diligere jussit; et non solum non perjurare, sed nec jurare praecepit; et non solum male loqui de proximis, sed ne quidem Racha et fatuum dicere aliquem; si quo minus, reos esse hujusmodi in ignem gehennae; et non tantum non percutere, sed et ipsos percussos etiam alteram praestare maxillam; et non solum non abnegare quae sunt aliena, sed etiam si sua auferantur, illis non expostulare; et non solum non laedere proximos, neque facere quid eis malum, sed et eos qui male tractantur, magnanimes esse, et benignitatem exercere erga eos, et orare pro eis, uti poenitentiam agentes salvari possint; in nullo imitantes nos reliquorum contumeliam, et libidinem, et superbiam. Quando igitur ille, quem isti magistrum gloriantur, et eum multo meliorem et fortiorem reliquis animam habuisse dicunt, cum magna diligentia quaedam quidem jussit fieri quasi bona et egregia, quibusdam autem abstinere non solun operibus, sed etiam his cogitationibus, quae ad opera ducunt, quasi malis, et nocivis, et

1. Moreover, this impious opinion of theirs concerning actions, which says that they ought to be engaged in all works, even in any evil ones whatsoever, will be refuted from the teaching of the Lord; with Whom not only he who commits adultery is cast out, but also he who wills to commit adultery; and not only he who kills will be guilty of murder unto condemnation, but also he who is angry without cause with his brother; Who also commanded not only not to hate men, but even to love enemies; and enjoined not only not to forswear oneself, but not even to swear; and not only not to speak evil of neighbours, but not even to call anyone Raca and fool, otherwise such persons are guilty unto the fire of Gehenna; and not only not to strike, but when struck themselves even to offer the other cheek; and not only not to deny the things that belong to others, but even if their own things be taken away, not to demand them back from them; and not only not to harm neighbours, nor do them any evil, but even when ill-treated to be long-suffering, and to practise kindness towards them, and to pray for them, that repenting they may be saved—we in no way imitating the insolence, and lust, and pride of the rest. Since therefore He Whom these men boast of as their Master, and say that He had a soul much better and stronger than the rest, commanded with great care that certain things indeed should be done as good and excellent, and to abstain from certain things—not only from the works, but even from those thoughts which lead to the works, as evil, and harmful, and

Editors' notes and page, col. 826

Footnotes

(43) ‹anchor: magnanimes› · call in col 826

Magnanimes. Gr. μακροθύμους, constantes, patientes.

Magnanimes. Greek μακροθύμους, steadfast, patient.

(printed under page 421)

(44) ‹anchor: magistrum› · call in col 826

Magistrum. Jesum hic intelligit Irenaeus, quem prae caeteris hominibus anima firma donatum, ut mundi fabricatores effugere posset, dicebant Carpocratiani, sup. lib. I, cap. 25, n. 1.

Magistrum. Irenaeus means Jesus here, who, the Carpocratians said, was endowed beyond other men with a firm soul, so that he could escape the makers of the world, above, Book I, ch. 25, n. 1.

(printed under page 421)

Page

running head: RA HÆRESES LIB. II. 826
marginal letters: A nem inveniet unam; B ad damnationem, sed; C nullo imitantes nos
old-edition numerals: 165 before CAPUT XXXII.
other: Latin only, no Greek printed; begins mid-word nem (from operatio- in col 825); editors' matter: Flagitiosa eorum dogmata confutat

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nequam; quemadmodum magistrum dicentes talem fortiorem et meliorem reliquis, deinde quae sunt contraria ejus doctrinae manifeste praecipientes, non confundantur? Et si quidem nihil esset mali, aut rursus boni; opinione autem sola humana, quaedam quidem injusta, quaedam autem justa putarentur, non utique dixisset dogmatizans, id est, docens : Justi autem fulgebunt sicut sol in regno Patris eorum; injustos autem et qui non faciunt opera justitiae, mittet in ignem aeternum, ubi vermis ipsorum non morietur, et ignis non exstinguetur.

wicked—how are they not put to shame when they call such a one their Master, stronger and better than the rest, and then openly enjoin things that are contrary to His teaching? And if indeed there were nothing evil, or again good, but by human opinion alone certain things were reckoned unjust and certain things just, He certainly would not have said in laying down His doctrine, that is, in teaching: Then shall the righteous shine forth as the sun in the kingdom of their Father; whereas the unrighteous, and those who do not the works of righteousness, He will send into everlasting fire, where their worm shall not die, and the fire shall not be quenched.

2. Adhuc etiam dicentes, oportere eos in omni opere et in omni conversatione fieri, ut, si fieri possit, in una vitae adventatione omnia perficientes, ad perfectum transgrediantur; eorum quidem, quae sunt ad virtutem pertinentia, et laboriosa, et gloriosa, et artificialia, quae etiam ab omnibus bona approbantur, nequaquam inveniuntur conati facere. Si enim oportet per omne opus, et per universam ire operationem; primo quidem oportebat omnes se discere artes; quaecunque illae sive in sermonum rationibus, sive in operibus consumantur, sive per continentiam edocentur, et per laborem, et meditationem, et perseverantiam percipiuntur; utputa omnem speciem musicae, et computationis, et geometriae, et astronomiae, et universa quae in sermonum rationibus occupantur : adhuc etiam medicinam universam, et herbarum scientiam, et eas quae ad salutem humanam sunt elaboratae; et picturam, et statuarum fabricationem, et aerariam artem, et marmorariam, et similes his : ab his autem omnem speciem rusticationis, et veterinariae, et pastoralis, et opificum artes, quae dicuntur pertransire universas artes, et eas quae erga mare vacant, et corpori student, et venatorias, et militares, et regales, et quotquot sunt, quarum nec decimam, nec millesimam partem in tota vita sua elaborantes ediscere possunt. Et horum quidem nihil conantur addiscere, qui in omni dicunt semetipsos oportere fieri

2. Moreover, while saying that they ought to be engaged in every work and in every manner of life, so that, if it be possible, accomplishing all things in a single visit to life, they may pass over to perfection, they are never found to have attempted to do any of those things which pertain to virtue, and are laborious, and glorious, and skilful, which also are approved by all as good. For if one must go through every work and through every operation, first indeed they ought to have learned all arts, whatsoever those be that are either completed in methods of discourse or in works, or are taught through self-control, and are acquired through labour, and study, and perseverance: as, for instance, every kind of music, and reckoning, and geometry, and astronomy, and all things that are occupied with methods of discourse; and further, all medicine, and the knowledge of herbs, and those arts which have been wrought out for human health; and painting, and the fashioning of statues, and working in brass, and working in marble, and the like to these; and besides these, every kind of husbandry, and the veterinary art, and the pastoral art, and the arts of craftsmen, which are said to run through all the arts, and those that are occupied with the sea, and that care for the body, and hunting, and military, and royal arts, and as many as there are, of which, though labouring all their life, they cannot learn thoroughly either the tenth or the thousandth part. And of these things indeed they attempt to learn nothing, who say that they themselves ought to be engaged in every

Editors' notes and page, col. 827

Footnotes

[87] ‹anchor: Patris eorum› · scripture reference, col 827 Matth. XIII, 43.

Matthew 13:43.

[88] ‹anchor: non exstinguetur› · scripture reference, col 827 Matth. XXV, 41; Marc. IX, 45.

Matthew 25:41; Mark 9:45.

[89] ‹anchor: 2. Adhuc etiam› · cross-reference, col 827 Cap. LVII.

Chapter 57.

(printed under page 422)

(45) ‹anchor: id est, docens› · call in col 827

Id est docens. Haec glossema sapiunt.

"That is, teaching." These words smack of a gloss.

(printed under page 422)

(46) ‹anchor: ab omnibus› · call in col 827

Ab omnibus. Al. ab hominibus.

"By all." Others read "by men."

(printed under page 422)

(47) ‹anchor: se discere› · call in col 827

Se discere. Cod. Arund. et edit. Oxon. ediscere.

"To learn for themselves." The Arundel codex and the Oxford edition read "ediscere" (to learn thoroughly).

(printed under page 422)

(48) ‹anchor: et universa› · call in col 827

Universa. Cod. Arund. et edit. Oxon. universas.

"Universa" (all things). The Arundel codex and the Oxford edition read "universas" (all [arts]).

(printed under page 422)

(49) ‹anchor: ab his› · call in col 827

Ab his. Pro deinde, post has, praeter has.

"Ab his": for "next, after these, besides these."

(printed under page 422)

(50) ‹anchor: et veterinariae› · call in col 827

Veterinariae. Gr. κτηνιατρικῆς, id est, artis curandi veterina jumenta, eorumque morbis medelam afferendi.

"Of veterinary [art]." Greek κτηνιατρικῆς, that is, of the art of caring for beasts of burden and bringing remedy to their diseases.

(printed under page 422)

Page

running head: 827 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A nequam; quemadmodum magistrum; B ad perfectum transgrediantur; C sunt elaboratae; et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:828

opere; ad voluptates autem et libidinem, et turpia facta devergentes, a semetipsis judicati cum sint secundum doctrinam suam. Quoniam enim desunt eis quae praedicta sunt omnia, ad correptionem ignis adibunt. Qui quidem Epicuri philosophiam, et Cynicorum indifferentiam aemulantes, Jesum magistrum gloriantur, qui non solum a malis operibus avertit suos discipulos, sed etiam a sermonibus et cogitationibus, quemadmodum ostendimus.

work; but turning aside to pleasures and lust, and base deeds, they are self-condemned according to their own teaching. For since all the things aforesaid are lacking to them, they shall go unto the rebuke of fire. And they, emulating the philosophy of Epicurus and the indifference of the Cynics, boast of Jesus as their Master, Who turned His disciples away not only from evil works, but even from words and thoughts, as we have shown.

3. Dicentes autem, se ex eadem circumlatione cum Jesu habere animas, et similes ei esse, aliquando autem et meliores; ad opera producti, quae ille ad utilitatem hominum et firmitatem fecit, nihil tale, nec simile, neque secundum aliquid in comparationem quod venire possit, perficere inveniuntur. Sed et si aliquid faciunt, per magicam (quemadmodum diximus) operati, fraudulenter seducere nituntur insensatos : fructum quidem et utilitatem nullam praestantes, in quos virtutes perficere se dicunt; adducentes autem pueros investes, et oculos deludentes, et phantasmata ostendentes statim cessantia, et ne quidem stillicidio temporis perseverantia, non Jesu Domino nostro, sed Simoni Mago similes ostenduntur. Et ex hoc autem quod Dominus surrexit a mortuis in tertia die, [firmum est] et discipulis se manifestavit, et videntibus eis receptus est in coelum; quod ipsi morientes, et non resurgentes, neque manifestati quibusdam, arguuntur in nullo similes habentes Jesu animas.

3. And while they say that they have souls from the same circuit as Jesus, and are like Him, and at times even better; when brought forward to the works which He wrought for the benefit and confirmation of men, they are found to accomplish nothing of the kind, nor anything similar, nor anything that in any respect can come into comparison. And even if they do anything, working through magic (as we have said), they strive fraudulently to deceive the senseless: affording indeed no fruit and benefit to those upon whom they say they perform wonders; but bringing in beardless boys, and deluding the eyes, and showing phantoms that immediately cease and do not endure even for a drop of time, they are shown to be like not Jesus our Lord, but Simon Magus. And from the fact that the Lord rose from the dead on the third day, [it is certain] and manifested Himself to the disciples, and while they beheld was received into heaven, whereas they themselves die, and do not rise again, nor are manifested to anyone, they are convicted of having souls in no way like Jesus.

4. Εἰ δὲ καὶ τὸν Κύριον φαντασιωδῶς τὰ τοιαῦτα πεποιηκέναι φήσουσιν, ἐπὶ τὰ προφητικὰ ἀνάγοντες αὐτοὺς, ἐξ αὐτῶν ἐπιδείξομεν, πάντα οὕτω περὶ αὐτοῦ καὶ προειρῆσθαι, καὶ γεγονέναι βεβαίως, καὶ αὐτὸν μόνον εἶναι τὸν Υἱὸν τοῦ

4. And if they shall say that the Lord also wrought such things in mere appearance, leading them back to the prophetic writings, we shall demonstrate from them that all things were thus both foretold concerning Him and came to pass assuredly, and that He alone is the Son of

Editors' notes and page, col. 828

Footnotes

(51) ‹anchor: not visible (call above the page foot)› · call in col 828

Jesum magistrum gloriantur. Non hisce verbis praefigunt Eras., Gall. et Feuard. Sed perperam, et repugnantibus omnibus mss., ipso etiam veteri Feuard. cod. Nam praecedenti capite affirmative loquitur auctor: ille quem isti magistrum gloriantur. Dolet vero quod sub tam beato nomine Jesu delituerint ea impietatis monstra, Epicurei potius et Cynici, quam Christiani.

"They boast of Jesus as their master." Erasmus, Gallasius and Feuardent put "Non" (not) before these words; but wrongly, and against all the manuscripts, even Feuardent's own old codex. For in the preceding chapter the author speaks affirmatively: "he whom these men boast of as their master." It is a grief, however, that under so blessed a name as Jesus those monsters of impiety lay hidden, Epicureans and Cynics rather than Christians.

(printed under page 422)

(52) ‹anchor: not visible (call above the page foot)› · call in col 828

Circumlatione. Ita Feuard. in marg., Clarom, Arund., Voss. et Grab.; caeteri circulatione. Vide lib. i, cap. 25, n. 1.

"Circumlatione" (by carrying around). So Feuardent in the margin, the Clermont, Arundel and Vossius codices and Grabe; the rest read "circulatione." See Book 1, chapter 25, no. 1.

(printed under page 422)

(53) ‹anchor: not visible (call above the page foot)› · call in col 828

Investes. Id est impuberes.

"Investes": that is, beardless (not yet of age).

(printed under page 422)

(54) ‹anchor: stillicidio temporis› · call in col 828

Stillicidio temporis. Suspicor interpretem pro στιγμῇ χρόνου, momento seu puncto temporis, male legisse σταγμῇ χρόνου, unde perperam reddiderit stillicidio temporis. Quidquid sit, stillicidium temporis hic pro momento temporis accipi debet.

"For a drop of time." I suspect that the translator, instead of στιγμῇ χρόνου, "a moment" or "point of time," misread σταγμῇ χρόνου, and so wrongly rendered it "a drop of time." Be that as it may, "a drop of time" must here be taken for "a moment of time."

(printed under page 422)

(55) ‹anchor: [firmum est› · call in col 828

Firmum est. Ita Eras., Gall. et Feuard. In editt. Oxon. firmum esse, incertum qua auctoritate, nulla enim citatur; forte codicis Voss., nam Clarom. ita habet. Sed prior lectio praeferenda. Mallem quidem duas istas voces omnino abesse; incommodum tamen sensum non habent, si parenthesi includantur. Sensus enim est: Ex hoc quod Dominus surrexit a mortuis tertia die, (quod firmum est, verum, non phantasticum et apparens: qualia erant falsa haereticorum miracula) et discipulis se manifestavit, etc.

"Is firm." So Erasmus, Gallasius and Feuardent. The Oxford editions read "firmum esse," on what authority is uncertain, for none is cited; perhaps that of the Vossius codex, for the Clermont codex reads so. But the former reading is to be preferred. I would indeed rather these two words were absent altogether; yet they give no awkward sense if enclosed in parentheses. For the sense is: "From this, that the Lord rose from the dead on the third day (which is firm, true, not imaginary and apparent, such as were the false miracles of the heretics) and showed himself to the disciples," etc.

(printed under page 422)

(56) ‹anchor: Εἰ δὲ καὶ / Si autem et› · call in col 828

Εἰ δὲ καί. Graeca haec ex Irenaeo transcripsit Eusebius lib. v Hist., c. 7, et ex eo Nicephorus lib. iv Hist., cap. 13.

"But if also." Eusebius copied this Greek from Irenaeus in Book 5 of the History, chapter 7, and from him Nicephorus, Book 4 of the History, chapter 13.

(printed under page 422)

(57) ‹anchor: ad prophetica› · call in col 828

Ad prophetica. In marg. Feuard. ad prophetiam.

"To the prophetic [writings]." In Feuardent's margin, "to prophecy."

(printed under page 422)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 828
marginal letters: A opere; ad voluptates; B tionem quod venire; C quibusdam, arguuntur in
old-edition numerals: 166 after Domino
other: Latin only down to Jesu animas.; Greek section 4 at foot with facing Latin (4. Si autem et Dominum... Quapropter et) left out

PG 7:829

Θεοῦ. Διὸ καὶ ἐν τῷ ἐκείνου ὀνόματι οἱ ἀληθῶς αὐτοῦ μαθηταὶ, παρ' αὐτοῦ λαβόντες τὴν χάριν, ἐπιτελοῦσιν ἐπ' εὐεργεσίᾳ τῇ τῶν λοιπῶν ἀνθρώπων, καθὼς εἷς ἕκαστος αὐτῶν τὴν δωρεὰν εἴληφε παρ' αὐτοῦ. Οἱ μὲν γὰρ δαίμονας ἐλαύνουσι βεβαίως καὶ ἀληθῶς, ὥστε πολλάκις καὶ πιστεύειν αὐτοὺς ἐκείνους, τοὺς καθαρισθέντας ἀπὸ τῶν πονηρῶν πνευμάτων, καὶ εἶναι ἐν τῇ Ἐκκλησίᾳ. Οἱ δὲ καὶ πρόγνωσιν ἔχουσι τῶν μελλόντων, καὶ ὀπτασίας, καὶ ῥήσεις προφητικάς. Ἄλλοι δὲ τοὺς κάμνοντας διὰ τῆς τῶν χειρῶν ἐπιθέσεως ἰῶνται, καὶ ὑγιεῖς ἀποκαθιστᾶσιν. Ἤδη δὲ, καθὼς ἔφαμεν, καὶ νεκροὶ ἠγέρθησαν, καὶ παρέμειναν σὺν ἡμῖν ἱκανοῖς ἔτεσι. Καὶ τί γάρ; οὐκ ἔστιν ἀριθμὸν εἰπεῖν τῶν χαρισμάτων, ὧν κατὰ παντὸς τοῦ κόσμου ἡ Ἐκκλησία παρὰ Θεοῦ λαβοῦσα, ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου.

God. Wherefore also in His name those who are truly His disciples, having received grace from Him, perform them for the benefit of the rest of men, even as each one of them has received the free gift from Him. For some drive out demons assuredly and truly, so that oftentimes those very persons who have been cleansed from the evil spirits also believe, and are in the Church. And others have foreknowledge of things to come, and visions, and prophetic utterances. And others heal the sick through the laying on of hands, and restore them whole. Yea moreover, as we have said, the dead also have been raised, and remained with us for a good many years. And what more shall I say? It is not possible to tell the number of the gifts which the Church throughout all the world, having received from God, in the name of Jesus Christ, Who was crucified under Pontius Pilate,

Editors' notes and page, col. 829

Footnotes

(58) ‹anchor: not visible (call above the page foot)› · call in col 829

Αὐτῶν. Hanc vocem non legit vetus Irenaei interpres, neque Nicephorus.

"Of them." The old translator of Irenaeus does not read this word, nor does Nicephorus.

(printed under page 423)

(59) ‹anchor: not visible (call above the page foot)› · call in col 829

Τοὺς καθαρισθέντας. Articulum τούς addidit Valesius, qui insuper notat, quod Latini ipsi purgari dicebant eos, qui immundis spiritibus liberabantur; quod pluribus exemplis probat. Sed obvia sunt.

"Those who were cleansed." Valesius added the article τούς; he notes besides that the Latins themselves spoke of those freed from unclean spirits as "purged," which he proves by several examples. But they are easy to find.

(printed under page 423)

(60) ‹anchor: numerum dicere gratiarum› · call in col 829

Non est numerum dicere gratiarum. Hellenismus, inquit Billius, pro gratiarum numerus iniri nequit.

"It is not possible to tell the number of the gifts." A Hellenism, says Billius, for "the number of the gifts cannot be reckoned."

(printed under page 423)

(61) ‹anchor: opitulationem gentium› · call in col 829

Gentium. Clarom. gentilium.

"Of the nations." The Clermont codex reads "of the gentiles."

(printed under page 423)

Page

running head: 829 CONTRA HÆRESES L
marginal letters: A Θεοῦ. Διὸ καὶ; B μάτων, καὶ εἶναι; C χαρισμάτων, ὧν κατὰ
old-edition numerals: (none)
other: facing Latin sub-column on right (in illius nomine... opitulationem gentium) left out; the page breaks Πι-|λάτου across the column break: set whole here as Πιλάτου. (QA Q6)

PG 7:830

ἑκάστης ἡμέρας ἐπ' εὐεργεσίᾳ τῇ τῶν ἐθνῶν ἐπιτελεῖ, μήτε ἐξαπατῶσά τινας, μήτε ἐξαργυριζομένη. Ὡς γὰρ δωρεὰν εἴληφε παρὰ Θεοῦ, δωρεὰν καὶ διακονεῖ.

every day performs for the benefit of the nations, neither deceiving any, nor exacting money. For even as she has received freely from God, freely also does she minister.

5. Nec invocationibus angelicis facit aliquid, nec incantationibus, nec reliqua prava curiositate; sed munde, et pure, et manifeste orationes dirigens ad Dominum, qui omnia fecit, et nomen Domini nostri Jesu Christi invocans, virtutes ad utilitates hominum, sed non ad seductionem perficit. Si itaque et nunc nomen Domini nostri Jesu Christi beneficia praestat, et curat firmissime et vere omnes ubique credentes in eum; sed non Simonis, neque Menandri, neque Carpocratis, nec alterius cujuscunque : manifestum est, quoniam homo factus, conversatus est cum suo plasmate, vere omnia fecit ex virtute Dei, secundum placitum Patris universorum, quomodo prophetae praedixerunt. Quae autem erant haec, in his, quae sunt ex prophetis, ostensionibus narrabuntur.

5. Nor does she do anything by angelic invocations, nor by incantations, nor by any other wicked curiosity; but cleanly, and purely, and openly directing her prayers to the Lord Who made all things, and calling upon the name of our Lord Jesus Christ, she performs wonders for the benefits of men, and not for seduction. If therefore even now the name of our Lord Jesus Christ affords benefits, and cures most firmly and truly all everywhere who believe in Him, but not that of Simon, nor of Menander, nor of Carpocrates, nor of any other whomsoever: it is manifest that, having been made man, He conversed with His own handiwork, and truly did all things by the power of God, according to the good pleasure of the Father of all, even as the prophets foretold. And what these things were shall be recounted in the proofs that are drawn from the prophets.

CAPUT XXXIII.

Chapter XXXIII.

Animas e corporibus in corpora migrare, absurdum dogma multiplici ratione impetitum.

That souls migrate from bodies into bodies, an absurd dogma assailed on manifold grounds.

1. De corpore autem in corpus transmigrationem ipsorum subvertamus ex eo, quod nihil omnino eorum, quae ante fuerint, meminerint animae. Si enim ob hoc emittebantur, uti in omni fierent operatione, oportebat eas meminisse eorum quae ante facta sunt, uti ea quae deerant, adimplerent, et non circa eadem semper volutantes continuatim,

1. Now their transmigration from body into body we may overthrow from the fact that the souls remember nothing at all of the things that were before. For if they were sent forth on this account, that they might be engaged in every operation, they ought to have remembered the things that were done before, so that they might fill up the things that were lacking, and not, ever rolling around the same things, continually

Editors' notes and page, col. 830

Footnotes

[90] ‹anchor: CAPUT XXXIII› · scripture/section reference, call in col 830 (printed under col 829) Cap. LVIII.

Chapter 58.

(printed under page 423)

(62) ‹anchor: not visible (call above the page foot)› · call in col 830

Τινάς. Legit vetus interpres τινά in singulari.

"Some [persons]." The old translator read τινά, in the singular.

(printed under page 423)

(63) ‹anchor: not visible (call above the page foot)› · call in col 830

Invocationibus angelicis. Malignorum videlicet spirituum, ut recte notat Feuardentius, quos Simoniani, Marcitae, Carpocratiani, aliique malefici ad suas praestigias exercendas in opem evocabant. Hic enim, ut et capite praecedenti, vera Ecclesiae miracula haereticorum praestigiis opponit: aliaque puris et mundis orationibus, et invocatione Domini nostri Jesu Christi; alia fraude universa, et adinspiratione apostatica, (malorum scilicet angelorum, quos angelos apostatas vocare solet) et operatione daemoniaca, et phantasmate idololatriae fieri probat. Mirum ergo cl. Grabium tam immaniter sui ipsius oblitum fuisse, ut in suis in hunc locum notis scribere non dubitaverit, bonos angelos ab Ecclesia ad virtutem miraculorum edendam in auxilium vocatos nuspiam legi: imo, inquit, id non factum esse, ex hoc ipso Irenaei loco haud inepte colligi; addideritque in Indice generali, istum Irenaei locum indigitando, angelorum invocationes in Ecclesia inusitatas fuisse. Quasi vero ex eo quod probet auctor noster, Ecclesiam apostatarum angelorum invocationibus nihil facere, concludi possit, bonorum angelorum invocationes huic inusitatas fuisse. Sed de his lege Dissert. 3, art. 9, § 109.

"By angelic invocations." Of evil spirits, that is, as Feuardent rightly notes, whom the Simonians, Marcites, Carpocratians and other sorcerers called up to their aid in working their conjuring tricks. For here, as in the preceding chapter too, he sets the true miracles of the Church against the tricks of the heretics, and shows that the one are done by pure and clean prayers and the invocation of our Lord Jesus Christ, the other by every kind of fraud, by apostate inspiration (that is, of the evil angels, whom he is accustomed to call apostate angels), by demonic working and by the illusion of idolatry. It is astonishing, then, that the distinguished Grabe so grossly forgot himself as not to hesitate to write in his notes on this place that one nowhere reads of good angels being called to aid by the Church for the working of miracles; indeed, he says, that this was not done may not unfittingly be gathered from this very place of Irenaeus; and that he added in his general Index, pointing to this place of Irenaeus, that invocations of angels were not in use in the Church. As if, from our author's proving that the Church does nothing by invocations of apostate angels, one could conclude that invocations of good angels were not in use in it. But on these matters read Dissertation 3, article 9, § 109.

(printed under page 423)

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Facit. Alii perperam, faciat.

"Does." Others wrongly read "faciat" (may do).

(printed under page 423)

(65) ‹anchor: not visible (call above the page foot)› · call in col 830

Reliqua. Sic omnes mss. et editt. Oxon. In caeteris habetur, aliqua.

"The rest." So all the manuscripts and the Oxford editions. In the others one finds "aliqua" (some things).

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Et pure. Haec male omissa sunt in editt. Oxon.

"And purely." These words are wrongly omitted in the Oxford editions.

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Dirigens. In omnibus codd. perperam, et manifesta scribarum incuria, dirigentes.

"Directing." In all the codices, wrongly and through the plain carelessness of the scribes, "dirigentes" (directing, plural).

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Ad utilitates. In Clarom. utrumque legitur, secundum utilitates ad utilitates; omisso priori, quod habent omnes alii codd. posterius, ut melius, retinui.

"For the benefit." In the Clermont codex both are read, "secundum utilitates ad utilitates"; omitting the former, I have kept the latter, which all the other codices have, as the better.

(printed under page 423)

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Perficit. Genuinam hanc lectionem solus habet Clarom., cod. caeteri perfecit.

"Accomplishes." The Clermont codex alone has this genuine reading; the other codices "perfecit" (accomplished).

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Conversatus est. Expungendum videtur verbum est, aut saltem addenda particula et ante vere.

"Conversed." The word "est" seems to need striking out, or at least the particle "et" adding before "vere."

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Quae. In Arund. quem perperam secutus est Grabius, legitur quia.

"Which [things]." In the Arundel codex, which Grabe wrongly followed, one reads "quia" (because).

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Ex prophetis. Sic Clarom. Alii ex propheticis.

"From the prophets." So the Clermont codex. Others read "from the prophetic [writings]."

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(73) ‹anchor: in omni fierent› · call in col 830

Fierent. Ita Clarom., Voss., Feuard. et Grab. Reliqui vitiose, erunt, vel erint.

"They might come to be." So the Clermont and Vossius codices, Feuardent and Grabe. The rest read corruptly "erunt" or "erint."

(printed under page 423)

Page

running head: RA HÆRESES LIB. II. 830
marginal letters: A λάτου. ἑκάστης ἡμέρας; B Domini nostri Jesu; C ipsorum subvertamus ex
old-edition numerals: 167 before CAPUT XXXIII.
other: the page prints the tail λάτου. at the head of this column (from Πι- in col 829); the word is set whole at the end of 829 (QA Q6); stray marks printed before ἑκάστης and after ἐπιτελεῖ not set; Greek at top with facing Latin ((61) perficit... gratis et ministrat.) left out; the call (61) for gentium (n829) is printed at the head of this column's facing Latin; Latin only from 5. Nec invocationibus; editors' matter: Animas e corporibus in corpora migrare; ends mid-word continua-, set whole here as continuatim

PG 7:831

miserabiliter laborarent; (non enim poterat corporis admistio in totum universam ipsorum, quae ante habita erant, exstinguere memoriam et contemplationem) et maxime ad hoc venientes. Quomodo enim nunc soporati et requiescente corpore, quaecunque anima ipsa apud se videt, et in phantasmate agit, et horum plura reminiscens communicat cum corpore; et est quando et post plurimum temporis, quaecunque per somnium quis vidit, vigilans annuntiat : sic utique reminisceretur et illorum, quae antequam in hoc corpus veniret, egit. Se enim hoc, quod in brevissimo tempore visum est, vel in phantasmate conceptum est, ab ea sola per somnium, postquam commista sit corpori, et in universum membrum dispersa, commemoratur : multo magis illorum reminisceretur, in quibus temporibus tantis et universo praeteritae vitae saeculo immorata est.

labourretchedly (for the admixture of the body could not altogether extinguish their whole memory and contemplation of the things that had been had before), especially when coming for this very purpose. For as now, when asleep and the body is at rest, whatsoever things the soul herself sees by herself, and does in a vision, remembering many of these things she communicates them with the body; and there is a time when even after a very long period, whatsoever things one has seen in a dream, waking he declares: so assuredly would she remember those things also which she did before she came into this body. For if this which was seen in the briefest time, or conceived in a vision, by her alone in a dream, after she has been mingled with the body and dispersed into every member, is called to mind: much more would she remember those things wherein for so great times and for the whole age of a past life she tarried.

2. Ad haec Plato, vetus ille Atheniensis, qui et primus sententiam hanc introduxit, cum excusare non posset, oblivionis induxit poculum, putans se per hoc aporiam hujusmodi effugere; ostensionem quidem nullam faciens, dogmatice autem respondens, quoniam introeuntes animae in hanc vitam, ab eo, qui est super introitum daemone, priusquam in corpora intrent, potantur oblivione. Et latuit semetipsum in alteram majorem incidens aporiam. Si enim oblivionis poculum potest, posteaquam ebibitum est, omnium

2. In addition to these things, Plato, that ancient Athenian, who also first brought in this opinion, when he could not make it good, introduced a cup of forgetfulness, thinking that by this he would escape a difficulty of this sort; offering indeed no proof, but answering dogmatically, that the souls entering into this life, before they enter into bodies, are made to drink of forgetfulness by the demon who presides over the entrance. And he escaped his own notice falling into another greater difficulty. For if the cup of forgetfulness is able, after it has been drunk up, to blot out the memory of all

Editors' notes and page, col. 831

Footnotes

[91] ‹anchor: not visible› · section reference, printed under col 831 Cap. LIX.

Chapter 59.

[92] ‹anchor: not visible› · section reference, printed under col 831 Cap. LX.

Chapter 60.

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Soporati. Sic omnes mss., at editt. Eras., Gall. et Feuard. soporato. Porro soporati construas cum anima, ut sit sensus: quaecunque anima soporati hominis, et requiescente corpore, etc.

"Of one asleep." So all the manuscripts; but the editions of Erasmus, Gallasius and Feuardent read "soporato." Further, construe "soporati" with "anima," so that the sense is: "whatever the soul of a man asleep, while the body rests," etc.

(printed under page 424)

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In universum membrum. Ita recte solus Clarom. cod. In caeteris male deest in.

"Into every member." So, rightly, the Clermont codex alone. In the others "in" is wrongly missing.

(printed under page 424)

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Universo... saeculo. Sic iterum ex Clarom. restitui, in quo legitur, universa... saeculo. Sed pro universa, manifesto scribae errato, scribere non dubitavi, universo, ita exigente constructionis lege. In caeteris vitiose habetur, universa... saecula.

"In the whole ... age." So again I have restored it from the Clermont codex, in which one reads "universa ... saeculo." But for "universa," a plain slip of the scribe, I did not hesitate to write "universo," as the rule of construction requires. In the others one finds, corruptly, "universa ... saecula."

(printed under page 424)

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Atheniensis. Sic pro adveniens restituit Feuard. auctoritate veteris cod. cum quo conveniunt Clarom. et Voss., quorum etiam auctoritate is, post vocem Atheniensis, expunxi.

"The Athenian." So Feuardent restored it, for "adveniens," on the authority of an old codex, with which the Clermont and Vossius codices agree; on their authority I have also struck out "is" after the word "Atheniensis."

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Primus sententiam hanc introduxit. Si arctius premantur haec Irenaei verba, vix a lapsu liberari poterit. Hunc enim errorem Epiphanius et Lactantius Pythagorae, Plutarchus Empedocli, alii Zoroastro, aut Mercurio Trismegisto attribuunt. Eos vero omnes Platone antiquiores esse nullus dubitat. Nec credibile est Irenaeum, in lectione veterum philosophorum non mediocriter versatum, fugere potuisse metempsychosim ab aliis Platone vetustioribus propugnatam fuisse. Quare probabilius id tantum voluisse S. antistitem, Platonem primum omnium apud Athenienses, vel potius recens excogitati oblivionis poculi commento munitam eamdem invexisse. Huicque sensui favere videntur auctoris nostri verba. Plato siquidem sententiam hanc excusare moliebatur, et ab aporia, ut loquitur, id est ab impeditissimis ambagibus, quibus implicabatur, eximere. Non igitur eam invenerat primus; sed jam inventam explicare studuit, addito oblivionis poculo, quod primus invexit, ut male cohaerenti dogmati fidem conciliaret. Quod omnino consentaneum est sententiae Tertulliani de Platone scribentis, lib. De anima, cap. 23: Novum elaboravit argumentum, μαθήσεις ἀναμνήσεις, scientias reminiscentias esse: venientes inde huc animas oblivisci eorum, in quibus fuerint; dehinc ex his visibilibus edoctas recordari. Ad hanc sententiam accedens doctissimus noster domnus Nicolaus le Nourry in suis eruditis in Irenaei libros Dissertationibus, dissert. 6, § 2, existimat corruptum esse ab interprete, aut librario hunc Irenaei textum, ac voces primus et introduxit, ad oblivionis poculum ita esse referendas, ut is illius sensus sit: Plato, cum sententiam hanc excusare non posset, primus introduxit oblivionis poculum. At supposita doctissimi viri conjectura, quae certe a verosimili haud recedit, textum paulo aliter restituerem. Expungerem voces qui et, ac introduxit; et sic facilis esset sensus.

"He first introduced this opinion." If these words of Irenaeus are pressed too closely, he can hardly be cleared of a slip. For Epiphanius and Lactantius attribute this error to Pythagoras, Plutarch to Empedocles, others to Zoroaster or to Mercurius Trismegistus; and no one doubts that all of these are older than Plato. Nor is it credible that Irenaeus, no mean student of the ancient philosophers, could have been unaware that metempsychosis had been championed by others more ancient than Plato. It is therefore more probable that the holy bishop meant only that Plato was the first of all among the Athenians to bring it in, or rather that he brought it in fortified by the newly devised fiction of the cup of forgetfulness. And our author's words seem to favour this sense. For Plato was trying to excuse this opinion and to free it from "aporia," as he puts it, that is, from the most tangled perplexities in which it was entangled. He had not, then, been the first to find it; but he strove to explain it when it had already been found, adding the cup of forgetfulness, which he was the first to bring in, so as to win credence for an ill-coherent doctrine. This agrees entirely with the judgement of Tertullian, writing of Plato in the book On the Soul, chapter 23: "He worked out a new argument, μαθήσεις ἀναμνήσεις, that knowledge is recollection: that souls coming hither from there forget the things among which they had been, and then, taught by these visible things, remember." Coming close to this view, our most learned Dom Nicolas Le Nourry, in his learned Dissertations on the books of Irenaeus, dissertation 6, § 2, judges that this text of Irenaeus has been corrupted by the translator or by a copyist, and that the words "primus" and "introduxit" are to be referred to the cup of forgetfulness, so that the sense is: "Plato, since he could not excuse this opinion, was the first to introduce the cup of forgetfulness." But granting the most learned man's conjecture, which is certainly not far from likely, I would restore the text a little differently: I would strike out the words "qui et" and "introduxit," and so the sense would be easy.

(printed under page 424)

(79) ‹anchor: Et latuit› · call in col 831

Et latuit semetipsum in alteram majorem incidens aporiam. Graecismum olet, ait Billius, pro imprudens in alteram majorem incidit difficultatem. Graece, ἔλαθεν ἑαυτὸν εἰς ἑτέραν μείζονα περιπεσὼν ἀπορίαν. Quo etiam modo vertit interpres cap. xiii Epist. ad Hebraeos: Per hanc enim latuerunt quidam, angelis hospitio susceptis. Ubi Graecae locutionis ignorantia factum est, ut quidam pro latuerunt legendum putarint placuerunt.

"And he escaped his own notice, falling into another, greater aporia." It smacks of a Graecism, says Billius, for "unawares he fell into another, greater difficulty." In Greek, ἔλαθεν ἑαυτὸν εἰς ἑτέραν μείζονα περιπεσὼν ἀπορίαν. In the same way the translator rendered chapter 13 of the Epistle to the Hebrews: "For by this some, unawares, have received angels as guests." There, ignorance of the Greek idiom led some to think "placuerunt" (pleased) should be read for "latuerunt."

(printed under page 424)

(80) ‹anchor: aporiam› · call in col 831

Aporiam. In Feuard. marg. confusionem. Sed id glossema sapit.

"Aporia." In Feuardent's margin, "confusion." But that smacks of a gloss.

(printed under page 424)

(81) ‹anchor: poculum potest› · call in col 831

Potest. Ita Clarom. et Voss. In aliis perperam, potata est.

"Can." So the Clermont and Vossius codices. In others, wrongly, "potata est" (has been drunk).

(printed under page 424)

Page

running head: 831 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A tim, miserabiliter laborarent; B commemoratur : multo magis
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word tim (from continua- in col 830); ends mid-word om-
other: the word omnium was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 832

PG 7:832

factorum oblitterare memoriam; hoc ipsum unde scis, o Plato, cum sit nunc in corpore anima tua, quoniam, priusquam in corpus introeat, a daemone potata est oblivionis medicamentum? Si enim daemonem, et poculum, et introitum reminisceris, et reliqua oportet cognoscas; si autem illa ignoras, neque daemon verus, neque artificiose compositum oblivionis poculum.

deeds; whence do you know this very thing, O Plato, since your soul is now in the body, that before it enters into the body it has been made to drink the drug of forgetfulness by the demon? For if you remember the demon, and the cup, and the entrance, you ought to know the rest also; but if you are ignorant of those things, neither is the demon true, nor the artificially compounded cup of forgetfulness.

3. Adversus autem eos, qui dicunt ipsum corpus esse oblivionis medicamentum, occurret hoc. Quomodo igitur quodcunque per semetipsam anima videt, et in somniis, et secundum cogitationem, mentis intentionem, corpore quiescente, ipsa reminiscitur, et renuntiat proximis? Sed ne quidem ea, quae olim agnita sunt, aut per oculos, aut per auditum, meminisset anima in corpore exsistens, si esset corpus oblivio; sed simul atque ab inspectis abesset oculus, auferretur utique et ea, quae esset de his, memoria. In ipsa enim oblivione exsistens anima nihil aliud cognoscere poterat, nisi solum illud, quod in praesenti videbat. Quomodo autem et divina disceret, et meminisset ipsorum exsistens in corpore, quando sit (ut aiunt) ipsum corpus oblivio? Sed et prophetae ipsi, cum essent in terra, quaecunque spiritaliter secundum visiones coelestium vident, vel audiunt, ipsi quoque meminerunt in hominem conversi, et reliquis annuntiant; et non corpus oblivionem efficit animae eorum, quae spiritaliter visa sunt, sed anima docet

3. And against those who say that the body itself is the drug of forgetfulness, this will meet them: How then does the soul herself remember whatsoever she sees by herself, both in dreams and according to thought and the intentness of the mind while the body is at rest, and report it to her neighbours? Nay, while existing in the body the soul would not even remember those things which were known of old either through the eyes or through the hearing, if the body were forgetfulness; but as soon as the eye was away from the things looked upon, the memory also that was concerning them would assuredly be taken away. For the soul, existing in forgetfulness itself, could know nothing else save that alone which she saw in the present. And how could she also learn divine things, and remember them while existing in the body, since (as they say) the body itself is forgetfulness? Yea, the prophets themselves also, when they were upon earth, whatsoever things they spiritually see or hear according to visions of heavenly things, do themselves also remember when returned to human consciousness, and declare them to the rest; and the body does not cause forgetfulness in the soul of the things that have been spiritually seen, but the soul teaches

Editors' notes and page, col. 832

Footnotes

(82) ‹anchor: not visible (call above the page foot)› · call in col 832

Quoniam. Pro quod.

"Quoniam": for "quod" (that).

(printed under page 424)

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Poculum. Supple est, aut esse potest, vel quidpiam simile.

"The cup." Supply "est" (is), or "esse potest" (can be), or something similar.

(printed under page 424)

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Disceret. Editt. sciret.

"Might learn." The editions read "sciret" (might know).

(printed under page 424)

(85) ‹anchor: in hominem conversi› · call in col 832

In hominem conversi. Id est, ad seipsos ex exstasi reversi.

"Turned back into a man": that is, returned to themselves out of ecstasy.

(printed under page 424)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 832
marginal letters: A nium factorum oblitterare; B auditum, meminisset anima
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word nium (from om- in col 831)

PG 7:833

corpus, et participat de spiritali ei facta visione.

the body, and shares in the spiritual vision that has been made to her.

4. Non enim est fortius corpus quam anima, quod quidem ab illa spiratur, et vivificatur, et augetur, et articulatur; sed anima possidet et principatur corpori. Tantum autem impeditur a sua velocitate, quantum corpus participat de ejus motione; sed non amittit suam scientiam. Corpus enim organo simile est; anima autem artificis rationem obtinet. Quemadmodum itaque artifex velociter quidem operationem secundum se adinvenit, in organo autem tardius illam perficit, propter rei subjectae immobilitatem, et illius mentis velocitas admista tarditati organi temperatam perficit operationem; sic et anima participans suo corpori, modicum quidem impeditur, admista velocitate ejus in corporis tarditate; non amittit autem in totum suas virtutes; sed quasi vitam participans corpori, ipsa vivere non cessat. Sic et de reliquis ei communicans, neque scientiam ipsorum perdit, neque memoriam inspectorum.

4. For the body is not stronger than the soul, seeing that it is breathed upon by her, and quickened, and increased, and articulated; but the soul possesses and rules over the body. Now she is hindered from her own swiftness in so far as the body shares in her motion; yet she does not lose her own knowledge. For the body is like an instrument, while the soul holds the place of the craftsman. As therefore the craftsman swiftly indeed devises the work by himself, but executes it more slowly in the instrument on account of the immobility of the subject matter, and the swiftness of his mind mingled with the slowness of the instrument accomplishes a tempered work: so also the soul, sharing in her body, is slightly hindered indeed, her swiftness being mingled with the slowness of the body, yet she does not altogether lose her own powers; but as when imparting life to the body she herself does not cease to live, so also when communicating with it in other things she neither loses the knowledge of them, nor the memory of the things that have been beheld.

5. Si itaque nullius praeteritorum meminit, sed exsistentium scientiam hic percipit; non igitur in aliis corporibus fuit aliquando, neque egit, quae ne quidem agnoscit; neque novit, quae quidem neque videt.

5. If therefore she remembers nothing of things past, but acquires the knowledge of existing things here, then she was never in other bodies, nor did she do things which she does not even recognize, nor know things which she does not even see.

Ἀλλ' ὡς εἷς ἕκαστος ἡμῶν ἴδιον σῶμα. . . . . λαμβάνει, οὕτω καὶ ἰδίαν ἔχει ψυχήν. Οὐ γάρ.... πτωχὸς, οὐδὲ ἄπορος ὁ Θεὸς, ὥστε μὴ ἑνὶ ἑκάστῳ σώματι ἰδίαν κεχαρίσθαι ψυχὴν, καθάπερ καὶ ἴδιον χαρακτῆρα. Καὶ

But even as each one of us receives his own body . . . . so also he has his own soul. For God is not . . . . poor, nor resourceless, so as not to have bestowed upon each single body its own soul, just as also its own distinctive form. And

Editors' notes and page, col. 833

Footnotes

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Possidet. Graece, ni fallor, κυριεύει, quod vertendum erat, dominatur, non possidet.

"Possesses." In Greek, unless I am mistaken, κυριεύει, which should have been translated "dominatur" (rules), not "possidet" (possesses).

(printed under page 425)

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Tantum autem impeditur a sua velocitate. Id est, tantum velocitatis animae decedit.

"But it is hindered so much from its own speed": that is, so much of the soul's speed is lost.

(printed under page 425)

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Suas. Ita, inquit Grabius, ex Arund. et Voss. reposui, cum reliqua exemplaria male expresserint istas. Esto ita forte exprimant Merc. 2 codd. Sed Eras., Gall., Feuard., Ottob. et Clarom. recte exprimunt suas.

"Their own." "So," says Grabe, "I have restored it from the Arundel and Vossius codices, since the other copies wrongly gave 'istas' (those)." Granted, perhaps the two Mercerus codices give it so. But Erasmus, Gallasius, Feuardent, the Ottobonian and the Clermont codices rightly give "suas."

(printed under page 425)

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Vitam participans corpori. Participans hic activa significatione accipitur pro impertiens.

"Sharing life with the body." "Participans" is taken here in an active sense, for "impertiens" (imparting).

(printed under page 425)

(90) ‹anchor: Ἀλλ' ὡς εἷς ἕκαστος / Sed quemadmodum› · call in col 833 (printed in the Greek)

Ἀλλ' ὡς εἷς ἕκαστος. Hunc locum Joannes Damascenus in Parallelis citavit hoc modo: Τοῦ ἁγίου Εἰρηναίου, ἐπισκόπου Λουγδούνων ἐκ τοῦ κατὰ τῶν αἱρέσεων βιβλίου β'. Graeca vero inde a Frontone Ducaeo descripta publicavit primus Halloixius, in Vita Irenaei.

"But as each one." John of Damascus cited this passage in the Parallels thus: "Of Saint Irenaeus, bishop of Lyons, from Book 2 of the work Against the Heresies." The Greek, copied from there by Fronton du Duc, Halloix was the first to publish, in his Life of Irenaeus.

(printed under page 425)

Page

running head: 833 CONTRA HÆRESES
marginal letters: A corpus, et participat; B velocitate ejus in; C ἔχει ψυχήν. Οὐ γάρ....
old-edition numerals: 168 after amittit
other: Latin only down to neque videt.; Greek fragment at foot with facing Latin (Sed quemadmodum unusquisque... quemadmo-) left out
other: the section references [93] (Cap. LXI.) and [94] (Cap. LXII.) are called in this column, at 4. Non enim and 5. Si itaque; they are set in n834 (QA Q6)

PG 7:834

διὰ τοῦτο πληρωθέντος τοῦ ἀριθμοῦ, οὗ αὐτὸς παρ' αὐτῷ προώρισε, πάντες οἱ ἐγγραφέντες εἰς ζωὴν ἀναστήσονται, ἴδια ἔχοντες σώματα, καὶ ἰδίας ἔχοντες ψυχὰς, καὶ ἴδια πνεύματα, ἐν οἷς εὐηρέστησαν τῷ Θεῷ. Οἱ δὲ τῆς κολάσεως ἄξιοι ἀπελεύσονται εἰς τὴν αὐτὴν, καὶ αὐτοὶ ἰδίας ἔχοντες ψυχὰς, καὶ ἴδια σώματα, ἐν οἷς ἀπέστησαν ἀπὸ τῆς τοῦ Θεοῦ χάριτος. Καὶ παύσονται ἑκάτεροι τοῦ γεννᾷν ἔτι, καὶ γεννᾶσθαι, καὶ γαμεῖν καὶ γαμεῖσθαι· ἵνα τὸ σύμμετρον φῦλον τῆς προορίσεως ἀπὸ Θεοῦ ἀνθρωπότητος ἀποτελεσθεὶς, τὴν ἁρμονίαν τηρήσῃ τοῦ Πατρός.

wherefore, when the number has been fulfilled which He Himself foreordained with Himself, all who have been inscribed unto life shall rise again, having their own bodies, and having their own souls, and their own spirits, in which they were well-pleasing to God. While those who are worthy of punishment shall depart into the same, they also having their own souls, and their own bodies, in which they stood aloof from the grace of God. And both shall cease from begetting any more, and from being begotten, and from marrying and being given in marriage; so that the measured race of humanity according to the foreordination from God, having been brought to completion, may preserve the harmony of the Father.

CAPUT XXXIV.

Chapter XXXIV.

Animas non modo quae in corpore gesserint meminisse, sed et immortales perseverare, tametsi initium habuerint.

That souls not only remember the things which they did in the body, but also continue immortal, even though they had a beginning.

1. Plenissime autem Dominus docuit, non solum perseverare, non de corpore in corpus transgredientes animas; sed et characterem corporis, in quo etiam adaptantur, custodire eumdem, et meminisse eas operum, quae egerunt hic, et a quibus cessaverunt, in ea relatione, quae scribitur de divite et de Lazaro eo, qui refrigerabat

1. Now the Lord has taught most fully that souls not only continue, not passing over from body into body, but also keep the same form of the body in which they are also adapted, and remember the works which they did here, and from which they ceased, in that narrative which is written concerning the rich man and concerning that Lazarus who was refreshed

Editors' notes and page, col. 834

Footnotes

[93] ‹anchor: 4. Non enim (col 833)› · section reference, call in col 833 (printed under col 833) Cap. LXI.

Chapter 61.

(printed under page 425) [94] ‹anchor: 5. Si itaque (col 833)› · section reference, call in col 833 (printed under col 833) Cap. LXII.

Chapter 62.

(printed under page 425) [95] ‹anchor: quae scribitur› · scripture reference, call in col 834 (printed under col 833) Luc xvi.

Luke 16.

(printed under page 425)

(91) ‹anchor: not visible (call above the page foot)› · call in col 834 (printed in the Greek)

Ἀποτελεσθείς. Legendum ἀποτελεσθέν, quoniam ad σύμμετρον φῦλον refertur.

"Brought to completion" (masculine). Read ἀποτελεσθέν (neuter), since it refers to σύμμετρον φῦλον (the well-proportioned race).

(printed under page 425)

(92) ‹anchor: Patris› · call in col 834

Ut commensurata... Patris. Pessima versio, ex eo praecipue nata, ut bene advertit Grabius, quod interpres pro ἀποτελεσθὲν τήν, vitiose legerit, ἀποτελεσθέντων. Vertendum cum Halloixio: Ut hominum multitudo divinae correspondens praedefinitioni jam consummata, Patris conservet harmoniam.

"So that, commensurate ... of the Father." A very bad translation, arising chiefly, as Grabe rightly observes, from the translator's having misread ἀποτελεσθέντων for ἀποτελεσθὲν τήν. It should be translated, with Halloix: "So that the multitude of men, corresponding to the divine predetermination and now brought to completion, may preserve the harmony of the Father."

(printed under page 425)

(93) ‹anchor: custodire eumdem› · call in col 834

Characterem corporis... custodire eumdem. Paulo post addit, animas habere hominis figuram, ut etiam cognoscantur. Haec vero Feuardentius refert ad inclinationem eam, qua pronae sunt animae ad corpora olim resumenda; sed gratis. Nec melius, ea explicatione haud satis contentus, exponit de effigie humana; quasi ejus corporis quod circumtulit anima, servet lineas corporales, coloremque aerium et lucidum; quae Tertulliani opinio fuit in lib. De anima. Sed hunc errorem Irenaeo affingere nihil hactenus cogit. Recte explicari potest de certis quibusdam characteribus et notis, quibus a caeteris spiritibus, ad informandum corpus haudquaquam destinatis, distinguantur, et quibus animae humanae potius quam angeli constituantur. In hoc enim animas humanas ab angelis distingui putant multi, quod illae ad informandum et regendum corpus a Deo destinentur; isti minime: de caetero eamdem esse utriusque spiritus naturam. Necesse est ergo in mentibus humanis, etiam in coelo degentibus, certos quosdam characteres, et certum quemdam ordinem ad corpus superstites manere, quibus ab aliis spiritibus distinguantur. Idipsum est quod vocat Irenaeus, characterem corporis, et hominis figuram: hinc consulto addit, ut cognoscantur; ut inde merito concludas illum corporis characterem, seu hominis figuram, in eo duntaxat situm esse voluisse, ut anima cognoscatur, et ab angelis, qui nullum habent ordinem ad corpus, distinguatur. Sed de his in dissert. 3, art. 11.

"To keep the same character of the body." A little later he adds that souls have the figure of a man, so that they may even be recognized. Feuardent refers this to the inclination by which souls are disposed to take up their bodies again one day; but without warrant. Nor does he do better when, not quite content with that explanation, he expounds it of a human likeness, as though the soul kept the bodily outlines of the body it carried about, and an airy and shining colour; which was Tertullian's opinion in the book On the Soul. But nothing so far obliges us to fasten this error on Irenaeus. It can rightly be explained of certain characters and marks by which souls are distinguished from the other spirits, which are in no way destined to inform a body, and by which they are constituted human souls rather than angels. For many think that human souls are distinguished from angels in this, that the former are destined by God to inform and govern a body, the latter not at all; otherwise the nature of both spirits is the same. It is necessary, then, that in human minds, even those dwelling in heaven, certain characters and a certain ordering to the body remain, by which they are distinguished from other spirits. This is just what Irenaeus calls "the character of the body" and "the figure of a man"; hence he deliberately adds "so that they may be recognized," so that you may rightly conclude that he meant that character of the body, or figure of a man, to consist only in this, that the soul is recognized and distinguished from the angels, who have no ordering to a body. But on these matters see dissertation 3, article 11.

(printed under page 425)

(94) ‹anchor: in ea relatione› · call in col 834

Relatione. Ita Feuard. in marg., Clarom. et Voss.; caeteri enarratione.

"Account." So Feuardent in the margin and the Clermont and Vossius codices; the rest read "enarratione" (narration).

(printed under page 425)

Page

running head: RA HÆRESES LIB. II. 834
marginal letters: A διὰ τοῦτο πληρωθέντος; B τος. Καὶ παύσονται; C perseverare, non de
old-edition numerals: (none)
other: Greek fragment at top with facing Latin (dum et proprium characterem... conservet Patris (92).) left out; Latin only from CAPUT XXXIV.; editors' matter: Animas non modo quae in corpore; ends mid-word refrigera-
other: the word refrigerabat was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 835

PG 7:835

in sinu Abrahae : in qua ait, divitem cognoscere Lazarum post mortem, et Abraham autem similiter, et manere in suo ordine unumquemque ipsorum, et postulare mitti ei ad opem ferendam Lazarum, cui ne quidem de mensae suae micis communicabat : et de Abrahae responso, qui non tantum ea quae secundum se, sed et quae secundum divitem essent, sciebat; et praecipiebat Moysi assentire et prophetis eos, qui non mallent pervenire in illum locum poenae, et recipientes praeconium ejus, qui resurrexerit a mortuis. Per haec enim manifeste declaratum est, et perseverare animas, et non de corpore in corpus transire, et habere hominis figuram, ut etiam cognoscantur, et meminerint eorum, quae sint hic; et propheticum quoque adesse Abrahae, et dignam habitationem unamquamque gentem percipere, etiam ante judicium.

in the bosom of Abraham: wherein He says that the rich man knew Lazarus after death, and Abraham likewise, and that each one of them remained in his own order, and that he asked that Lazarus, to whom he used not to impart even of the crumbs of his table, be sent to him to bring help; and concerning the answer of Abraham, who knew not only the things that were according to himself, but also the things that were according to the rich man, and enjoined that those who would not wish to come into that place of punishment should assent to Moses and the prophets, and receive the preaching of Him Who rose from the dead. For by these things it has been manifestly declared both that souls continue, and do not pass from body into body, and that they have the figure of a man, so that they are also recognized, and remember the things that are here; and also that the prophetic gift was present with Abraham, and that each class receives a worthy habitation, even before the judgement.

2. Si qui autem hoc in loco dicant, non posse animas eas, quae paulo ante esse coeperint, in multum temporis perseverare, sed oportere eas aut innascibiles esse, ut sint immortales; vel si generationis initium acceperint, cum ipso corpore mori; discant, quoniam sine initio et sine fine, vere et semper idem, et eodem modo se habens solus est Deus, qui est omnium Dominus. Quae autem sunt ab illo omnia, quaecunque facta sunt, et fiunt, initium quidem suum accipiunt generationis, et per hoc inferiora sunt ab eo qui ea fecit, quoniam non sunt ingenita; perseverant autem et extenduntur in longitudinem saeculorum, secundum voluntatem factoris Dei; ita ut sic

2. And if any in this place should say that those souls which began to be a little while ago cannot continue for a great length of time, but that they must either be unbegotten in order that they may be immortal, or, if they have received a beginning of generation, must die with the body itself: let them learn that God alone, Who is Lord of all, is without beginning and without end, truly and ever the same, and holding Himself in the same manner. Whereas all things that are from Him, whatsoever things have been made and are made, do indeed receive their own beginning of generation, and on this account are inferior to Him Who made them, since they are not unbegotten; yet they continue and are extended into a length of ages, according to the will of God the Maker; so that they thus

Editors' notes and page, col. 835

Footnotes

(95) ‹anchor: not visible (call above the page foot)› · call in col 835

Refrigerabat. Al. refrigerabatur. Sed alibi refrigerare in passiva significatione usurpavit interpres.

"Was refreshed." Others read "refrigerabatur." But elsewhere the translator has used "refrigerare" in a passive sense.

(printed under page 426)

(96) ‹anchor: not visible (call above the page foot)› · call in col 835

Mallent. Alii vellent.

"They would rather." Others read "vellent" (they would wish).

(printed under page 426)

(97) ‹anchor: not visible (call above the page foot)› · call in col 835

Et recipientes. Supple esse; scilicet, praecipiebat recipientes esse, seu recipere.

"And receiving." Supply "esse"; that is, "he commanded them to be receiving," or "to receive."

(printed under page 426)

(98) ‹anchor: not visible (call above the page foot)› · call in col 835

Qui resurrexerit. Alii, resurgeret. Hic Christum Dominum intelligit Irenaeus.

"Who should have risen." Others read "resurgeret" (should rise). Irenaeus here means Christ the Lord.

(printed under page 426)

(99) ‹anchor: not visible (call above the page foot)› · call in col 835

Propheticum. Subintellige donum, vel spiritum.

"Prophetic." Understand "gift" or "spirit."

(printed under page 426)

(1) ‹anchor: factoris Dei› · call in col 835

Perseverant autem secundum voluntatem factoris Dei. Quod hic statuit Irenaeus, animas hominum non diutius perseverare, quam Deus eas et esse et perseverare voluerit, vitamque ex sese non habere, nullum earum immortalitati detrimentum infert. Longe enim aliter de Deo atque de mentibus creatis sentiendum esse, tam vere quam pie asserit auctor noster. Is sine initio et sine fine, vere et semper idem, et eodem modo se habet, solus habens immortalitatem, ut loquitur Apostolus, a seipso videlicet, nulli obnoxiam, et immutabilem. Illae vero quidquid habent immortalitatis et vitae, Dei beneficio sortiuntur. Non enim ex nobis, neque ex nostra natura vita est, sed secundum Dei gratiam datur. Aeternum quidem perseveraturae sunt, sed in hoc longe inferiores Deo, quod ab eo initium facturae suae habeant, nec extendantur in longitudinem saeculorum, nisi secundum voluntatem factoris Dei, quae ut eas e nihilo produxit, sic et in nihilum redigere posset; imo redigeret, si conservare desineret. Uno verbo Irenaei scopus est verissimum istud principium statuere: Principari debere in omnibus et dominari voluntatem Dei; reliqua autem omnia huic cedere, et subdita esse, et in servitium dedita.

"But they persevere according to the will of God their maker." What Irenaeus lays down here, that the souls of men persevere no longer than God has willed them both to be and to persevere, and that they do not have life of themselves, takes nothing from their immortality. For our author asserts, as truly as piously, that one must think very differently of God and of created minds. He is without beginning and without end, truly and always the same, and abides in the same way, "alone having immortality," as the Apostle says, that is, of Himself, subject to none, and unchangeable. They, on the other hand, receive whatever immortality and life they have by God's gift. "For life is not from us, nor from our nature, but is given according to the grace of God." They will indeed persevere for ever, but in this they are far beneath God, that they have the beginning of their making from Him, and are not extended into length of ages except according to the will of God their maker, which, as it brought them forth out of nothing, so could also reduce them to nothing; indeed would reduce them, if it ceased to preserve them. In a word, Irenaeus's aim is to establish this most true principle: "that the will of God ought to rule and have dominion in all things, and all else to give way to it, be subject to it, and be given over to its service."

(printed under page 426)

Page

running head: 835 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A bat (95) in sinu; B ticum (99) quoque adesse; C fecit, quoniam non
old-edition numerals: 169 after non
other: Latin only, no Greek printed; begins mid-word bat (from refrigera- in col 834)

PG 7:836

initio fierent, et postea, ut sint, eis donat.

grants to them that they should come to be in the beginning, and afterwards that they should be.

5. Quemadmodum enim coelum, quod est super nos, firmamentum, et sol, et luna, et reliquae stellae, et omnia ornamenta ipsorum, cum ante non essent, facta sunt, et multo tempore perseverant secundum voluntatem Dei : sic et de animabus, et de spiritibus, et omnino de omnibus his, quae facta sunt, cogitans quis, minime peccabit : quando omnia, quae facta sunt, initium quidem facturae suae habeant, perseverant autem quoadusque ea Deus et esse, et perseverare voluerit. Testatur pro his sententiis etiam propheticus spiritus, dicens : Quoniam ipse dixit, et facta sunt : ipse mandavit, et creata sunt. Statuit ea in saeculum, et in saeculum saeculi. Et iterum de salvando homine sic ait : Vitam petiit a te, et tribuisti ei longitudinem dierum in saeculum saeculi : tanquam Patre omnium donante et in saeculum saeculi perseverantiam his, qui salvi fiunt. Non enim ex nobis, neque ex nostra natura vita est; sed secundum gratiam Dei datur. Et ideo qui servaverit datum vitae, et gratias egerit ei qui praest⟨i⟩tit, accipiet et in saeculum saeculi longitudinem dierum. Qui autem abjecerit eam, et ingratus exstiterit factori, ob hoc quod factus est, et non cognoverit eum qui praestat, ipse se privat in saeculum saeculi perseverantia. Et ideo Dominus dicebat ingratis exsistentibus in eum : Si in modico fideles non fuistis, quod magnum est quis dabit vobis? significans quoniam qui in modica temporali vita ingrati exstiterunt ei, qui eam praestitit, juste non percipient ab eo in saeculum saeculi longitudinem dierum.

5. For even as the heaven that is above us, the firmament, and the sun, and the moon, and the rest of the stars, and all their adornments, when before they were not, were made, and continue for a long time according to the will of God: so also anyone thinking concerning souls, and concerning spirits, and in general concerning all these things that have been made, will in no wise err: since all things that have been made have indeed a beginning of their making, yet continue so long as God wills them both to be and to continue. The prophetic Spirit also bears witness for these opinions, saying: For He Himself spoke, and they were made: He Himself commanded, and they were created. He has established them for ever, and for ever and ever (Ps. 148:5–6). And again concerning the man who is saved He speaks thus: He asked life of Thee, and Thou gavest him length of days for ever and ever (Ps. 20:5): as the Father of all bestows continuance also for ever and ever upon those who are saved. For life is not from ourselves, nor from our own nature, but is given according to the grace of God. And therefore he who has preserved the gift of life, and given thanks to Him Who bestowed it, shall receive length of days also for ever and ever. But he who has cast it away, and proved ungrateful to the Maker for this that he was made, and has not known Him Who bestows it, deprives himself of continuance for ever and ever. And therefore the Lord said to those who were ungrateful towards Him: If you have not been faithful in a little, who will give you that which is great? (Luke 16:11) signifying that those who in a brief temporal life have proved ungrateful to Him Who bestowed it shall justly not receive from Him length of days for ever and ever.

Editors' notes and page, col. 836

Footnotes

[96] ‹anchor: not visible› · section reference, printed under col 835 Cap. LXIII.

Chapter 63.

[97] ‹anchor: not visible› · section reference, printed under col 835 Cap. LXIV.

Chapter 64.

[98] ‹anchor: not visible› · scripture reference, printed under col 835 Psal. CXLVIII, 5, 6.

Psalm 148:5–6.

[99] ‹anchor: not visible› · scripture reference, printed under col 836 Psal. XX, 5.

Psalm 20:5.

[1] ‹anchor: quod magnum est quis dabit vobis› · scripture reference, call in col 836 Luc. XVI, 11.

Luke 16:11.

(printed under page 426)

(2) ‹anchor: not visible (call above the page foot)› · call in col 836

Initio fierent. Unicum verbum inciperent legitur in cod. Voss.

"Came to be in a beginning." The single word "inciperent" (began) is read in the Vossius codex.

(printed under page 426)

(3) ‹anchor: not visible (call above the page foot)› · call in col 836

Ut sint. Id est, ut optime notat Grabius, ut exsistant atque durent per aliquod tempus, sicut ex antecedentibus et consequentibus patet.

"That they may be." That is, as Grabe notes very well, that they may exist and last for some time, as is clear from what precedes and follows.

(printed under page 426)

(4) ‹anchor: not visible (call above the page foot)› · call in col 836

Multo tempore. In aliis multa tempora.

"For a long time." In others, "multa tempora" (many times).

(printed under page 426)

(5) ‹anchor: not visible (call above the page foot)› · call in col 836

A te. Desunt in Clarom., Arund. et Voss.

"From you." These words are missing in the Clermont, Arundel and Vossius codices.

(printed under page 426)

(6) ‹anchor: not visible (call above the page foot)› · call in col 836

Perseverantiam. Hoc loco, ut recte monet Billius, perseverantia non accipitur ut in illo Evangelii loco: Qui autem perseveraverit usque in finem, etc., sed ἀντὶ τῆς διαμονῆς, id est, pro permanentia et perennitate.

"Perseverance." In this place, as Billius rightly warns, "perseverantia" is not taken as in that passage of the Gospel, "But he who perseveres to the end," etc., but for ἡ διαμονή, that is, for permanence and perpetuity.

(printed under page 426)

(7) ‹anchor: perseverantia› · call in col 836

Ipse se privat in saeculum saeculi perseverantia. Non quod destruendam et in nihilum redigendam ejus animam velit Irenaeus, qui toties asserit sempiternas fore reproborum poenas; sed quod impii suis delictis aeterna felicitate, et beata sanctorum perseverantia (quae sola vera perseverantia est) se privent, et mortem sibi aeternam adsciscant.

"He deprives himself of perseverance for ever and ever." Not that Irenaeus would have his soul destroyed and reduced to nothing, he who so often asserts that the punishments of the reprobate will be everlasting; but that the wicked, by their sins, deprive themselves of eternal happiness and of the blessed perseverance of the saints (which alone is true perseverance), and bring eternal death upon themselves.

(printed under page 426)

(8) ‹anchor: non fuistis› · call in col 836

Si in modico fideles non fuistis, etc. Haec ex memoria citavit Irenaeus. Nam paulo aliter habet Evangelii textus, Luc. XVI, 11: Qui fidelis est in minimo, et in majori fidelis est; et qui in modico iniquus est, et in majori iniquus est. Si ergo in iniquo mammona fideles non fuistis: quod verum est quis credet vobis? Unde ad sensum magis quam ad verba attendisse videtur auctor noster. Idem dicendum de auctore epist. 2 S. Clementi Romano vulgo ascriptae, qui haec cadem verba ita refert: Λέγει γὰρ ὁ Κύριος ἐν τῷ Εὐαγγελίῳ· Εἰ τὸ μικρὸν οὐκ ἐτηρήσατε, τὸ μέγα τίς ὑμῖν δώσει; Λέγω γὰρ ὑμῖν, ὅτι ὁ πιστὸς ἐν ἐλαχίστῳ, καὶ ἐν πολλῷ πιστός ἐστι.

"If you have not been faithful in little," etc. Irenaeus quoted this from memory. For the Gospel text, Luke 16:11, runs somewhat differently: "He who is faithful in the least is faithful also in the greater; and he who is unjust in little is unjust also in the greater. If then you have not been faithful in the unjust mammon, who will entrust to you what is true?" Hence our author seems to have attended to the sense rather than the words. The same is to be said of the author of the second epistle commonly ascribed to St Clement of Rome, who gives these same words thus: "For the Lord says in the Gospel: If you did not keep the little, who will give you the great? For I tell you that he who is faithful in the least is faithful also in much."

(printed under page 426)

(9) ‹anchor: significans› · call in col 836

Significans. Addunt Eras., Gall. et Feuard. nobis; sed haec vox in omnibus mss. deest.

"Signifying." Erasmus, Gallasius and Feuardent add "nobis" (to us); but this word is missing in all the manuscripts.

(printed under page 426)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 836
marginal letters: A initio fierent (2); B Vitam petiit a; C niam qui in
old-edition numerals: (none)
other: Latin only, no Greek printed; damaged type in praest⟨i⟩tit

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4. Sicut autem corpus animale, ipsum quidem non est anima, participatur autem animam, quoadusque Deus vult; sic et anima ipsa quidem non est vita, participatur autem a Deo sibi praestitam vitam. Unde et propheticus sermo de Protoplasto ait : Factus est in animam vivam; docens nos, quoniam secundum participationem vitae vivens facta est anima : ita ut separatim quidem anima intelligatur, separatim autem, quae erga eam est, vita. Deo itaque vitam et perpetuam perseverantiam donante, capit et animas primum non exsistentes dehinc perseverare, cum eas Deus et esse et subsistere voluerit. Principari enim debet in omnibus, et dominari voluntas Dei; reliqua autem omnia huic cedere, et subdita esse, et in servitium dedita. Et de factura quidem et perseverantia animae hucusque dictum sit.

4. And just as the animal body is not itself the soul, yet partakes of the soul so long as God wills; so also the soul herself is not indeed life, yet partakes of the life bestowed upon her by God. Whence also the prophetic word says concerning the First-formed: He became a living soul (Gen. 2:7); teaching us that according to the participation of life the soul was made living: so that the soul is understood separately, and the life that is towards her separately. Since therefore God bestows life and perpetual continuance, it is possible that souls also, at first not existing, should henceforth continue, since God has willed them both to be and to subsist. For the will of God ought to rule and have dominion in all things, and all other things to yield to it, and be subject, and devoted to service. And concerning the making and continuance of the soul, let so much have been said thus far.

CAPUT XXXV.

Chapter XXXV.

Basilidis hypothesim, Gnosticorumque, qui prophetas a diversis diis inspiratos oracula fudisse dicebant, errorem refellit.

He refutes the hypothesis of Basilides, and the error of the Gnostics, who said that the prophets poured forth their oracles inspired by diverse gods.

1. Basilides autem et ipse super haec quae dicta sunt, cogetur dicere, secundum suam regulam, non solum CCCLXV secundum successionem alios ab aliis factos, sed immensam qnamdam et innumerabilem multitudinem coelorum semper factam, et fieri, et futurum ut fiant, et nunquam deficere hujusmodi fabricam coelorum. Si enim ex defluxu

1. Moreover, Basilides himself also, beyond these things that have been said, will be compelled to say, according to his own rule, not only that three hundred and sixty-five heavens were made in succession one from another, but that a certain immense and innumerable multitude of heavens has always been made, and is being made, and will in the future be made, and that such a fabrication of heavens never fails. For if from the efflux

Editors' notes and page, col. 837

Footnotes

[2] ‹anchor: in animam vivam› · scripture reference, printed under col 837 Gen. II, 7.

Genesis 2:7.

[3] ‹anchor: CAPUT XXXV› · section reference, printed under col 837 Cap. LXV.

Chapter 65.

[4] ‹anchor: not visible (call in col 838)› · section reference, printed under col 837 Cap. LXVI.

Chapter 66.

(printed under page 427)

(10) ‹anchor: participatur autem animam› · call in col 837

Participatur autem animam. Ita Clarom., Voss., Arund. et Grab.; caeteri minus recte habent, participatur autem anima; quia mox sequitur, participatur vitam. Nempe participari accepit interpres, quasi deponens esset.

"But it partakes of the soul." So the Clermont, Vossius and Arundel codices and Grabe; the rest have, less correctly, "participatur autem anima," since there follows at once "participatur vitam." The translator, that is, took "participari" as if it were a deponent.

(printed under page 427)

(11) ‹anchor: non est vita› · call in col 837

Anima ipsa quidem non est vita, etc. Haec, inquit Grabius, descripsisse videtur e Justini Mart. Dial. cum Tryph., p. 224, ubi de anima ait: Οὐ ζωὴ οὖσα ζῇ, ἀλλὰ μεταλαμβάνουσα τῆς ζωῆς, ἕτερον δέ τι τὸ μετέχον τινός, ἐκείνου οὗ μετέχει. ζωῆς δὲ ψυχὴ μετέχει, ἐπεὶ ζῆν αὐτὴν ὁ Θεὸς βούλεται. Anima, non quod vita sit, vivit; sed quod vitae particeps sit. Aliud vero est quod participat quidquam, ab eo unde participat. Vitam vero anima participat, quoadusque eam Deus vult vivere.

"The soul itself indeed is not life," etc. Grabe says he seems to have copied this from Justin Martyr's Dialogue with Trypho, p. 224, where he says of the soul: "It lives, not being life, but partaking of life; and that which partakes of something is other than that of which it partakes. The soul partakes of life because God wills it to live." [Then the Latin version:] "The soul lives, not because it is life, but because it is a partaker of life. That which partakes of anything is other than that from which it partakes. The soul partakes of life for as long as God wills it to live."

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(12) ‹anchor: de Protoplasto› · call in col 837

Protoplasto. Al. male Protoplastos, aut Protoplaston, sine praepositione de.

"The first-formed man." Others wrongly read "Protoplastos" or "Protoplaston," without the preposition "de."

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(13) ‹anchor: capit et animas› · call in col 837

Capit et animas. Feuard. ex veteri cod. perperam, capiunt animae; nam interpreti familiaris est ea loquendi formula capit pro fas est, possibile est.

"It is admissible that souls too." Feuardent, from an old codex, wrongly reads "capiunt animae" (souls admit); for the expression "capit," for "it is right, it is possible," is familiar to the translator.

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(14) ‹anchor: not visible› · call not seen in col 837

Vocat. Editt. vitiose, vocant, quia de Basilide sermo est.

"He calls." The editions corruptly read "vocant" (they call); "vocat" because the subject is Basilides.

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(15) ‹anchor: ex defluxu› · call not seen in col 837 (word at col end)

Ex defluxu. Superflua est particula ex, quia jam praecessit de. Quare parenthesi eam inclusi.

"From the outflow." The particle "ex" is superfluous, since "de" has already gone before; so I have enclosed it in parentheses.

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(16) ‹anchor: not visible› · call not seen in col 837

Coelorum. Sic Feuard. in marg., Clarom. et Voss. Alii mendose, saeculorum.

"Of heavens." So Feuardent in the margin and the Clermont and Vossius codices. Others read, faultily, "saeculorum" (of ages).

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Page

running head: 837 CONTRA HÆRESES L
marginal letters: A 4. Sicut autem corpus; B servitium dedita. Et
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Basilidis hypothesim, Gnosticorumque

PG 7:838

prioris secundum factum est coelum ad illius speciem, et ad secundi tertium : et similiter omnes reliqui subsequentes : et de hujus, quod secundum nos est, quod et novissimum vocat necesse est (ex) defluxu aliud factum simile sibi, et ex illo iterum aliud : et nunquam deficere, neque defluxus eorum, qui jam facti sunt, neque facturas coelorum; sed in immensum, et non in praefinitum numerum coelorum incidere.

of the first the second heaven was made after the likeness of that one, and after that of the second the third, and in like manner all the rest that follow: then from the efflux of this one also that is according to us, which he calls the last, there must of necessity be made another like unto itself, and from that one again another; and neither the effluxes of those that have already been made, nor the makings of heavens can ever fail, but must run out into an boundless, and not into a foreordained number of heavens.

2. Et reliqui autem, qui falso nomine Gnostici dicuntur, qui prophetas ex diversis diis prophetias fecisse dicunt, facile destruentur ex hoc, quod omnes prophetae unum Deum et Dominum praedicaverint, et ipsum factorem coeli et terrae, et omnium quae in eis sunt, et quod adventum Filii ejus significaverint, secundum quod ex ipsis demonstrabimus Scripturis in libris consequentibus.

2. And the rest also, who are falsely called by the name of Gnostics, who say that the prophets made their prophecies from diverse gods, will easily be overthrown from this, that all the prophets proclaimed one God and Lord, and Him the Maker of heaven and earth and of all things that are in them, and signified the coming of His Son, according as we shall demonstrate from the Scriptures themselves in the following books.

3. Si autem quidam secundum Hebraeam linguam diverse dictiones positas in Scripturis opponant, quale est Sabaoth, et Eloe, et Adonai, et alia quaecunque sunt talia, ex his ostendere elaborantes diversas Virtutes atque deos; discant quoniam unius et ipsius significationes, et nuncupationes sunt omnia hujusmodi. Quod enim dicitur Eloe, secundum Judaicam vocem, Deum significat, et Eloe Verum, et Elloeuth, secundum Hebraicam linguam, Hoc quod continet omnia, significat. Quod autem ait Adonai, aliquando quidem

3. And if certain persons set in opposition expressions differently placed in the Scriptures according to the Hebrew tongue, such as Sabaoth, and Eloe, and Adonai, and whatsoever other such there are, labouring to show from these that there are diverse Powers and gods: let them learn that all things of this sort are significations and appellations of one and the selfsame Being. For that which is called Eloe, according to the Jewish speech, signifies God, and Eloe True, and Elloeuth, according to the Hebrew tongue, signifies That which contains all things. And what it calls Adonai, sometimes indeed

Editors' notes and page, col. 838

Footnotes

(17) ‹anchor: not visible (call above the page foot)› · call in col 838

Et Eloe. Ita scripsi, quia non modo ita scribi postulat Hebraicae linguae analogia, sed quia paulo post in Clarom. et Voss. codd. ita scriptum legitur.

"And Eloe." I have written it so, because not only does the analogy of the Hebrew language require it to be written so, but a little further on it is read written so in the Clermont and Vossius codices.

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(18) ‹anchor: not visible (call above the page foot)› · call in col 838

Unius et ipsius. Pro unius et ejusdem.

"Of one and the very [same]": for "of one and the same."

(printed under page 427)

(19) ‹anchor: nuncupationes› · call in col 838

Significationes et nuncupationes. In Merc. 2 codd. significationis et nuncupationis, suffragante quoad primam vocem ms. Voss., nam posteriores duae ibi desunt.

"Meanings and names." In Mercerus's two codices, "significationis et nuncupationis" (of meaning and of naming), with the Vossius manuscript supporting as to the first word, for the latter two are missing there.

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(20) ‹anchor: Eloe› · call in col 838 · (continues)

Quod enim dicitur Eloe, etc. Quae hic de Hebraicis Dei nominibus scribit Irenaeus, brevioribus et apertioribus verbis exprimit Nicetas Choniates, lib. ii Orthodox., cap. 29: Quoniam, inquit, vecordes illi omnium divinorum interpretationem ignorantes, Adonai, Eloi et Sabbaoth, diversos esse deos arbitrati sunt, operae pretium mihi facturus videor, si rudibus et ignaris aperiam, quid hoc nominum unumquodque Graecis et Latinis auribus sonet. Eloth itaque Θεόν, Deum, interpretantur: Eloi autem ὁ Θεός μου, Deus meus: El quoque, si tenui spiritu proferatur, Θεόν, Deum: si aspero, ἰσχυρόν, fortem significat; Adonai autem Κύριον, Dominum. Caeterum Dominus Sabbaoth idem sonat quod Κύριος δυνάμεων, Dominus virtutum, vel Κύριος στρατιῶν, Dominus exercituum. Saddai porro ἱκανὸν καὶ δυνατόν, idoneum, potentem. Aia vero τὸν ὄντα, eum qui est, significat. Quod nomen ineffabile quoque ab Hebraeis censebatur. Itaque de voce Eloe, Hebraice אלוה, nulla difficultas. Certum est, Dei nomen esse. Quod autem addit Irenaeus, Eloe verum significat, non multo difficilius, nisi rem clarissimam variis ambagibus intricassent interpretes. Illis missis, existimo Irenaei sensum esse, hac voce אלוה singulariter usurpata, non alium nisi Deum verum exprimi; quod certum est: cum econtrario pluraliter accepta, אלהים interdum idolis et iis qui vere dii non sint applicetur. Sic Jos. XXIII, 16: Et servietis diis alienis, אלהים אחרים et Exod. XXII, 27: אלהים, Deos non vilipendes, id est judices, principes. Quod vero subjicit auctor noster, Elloeuth secundum Hebraicam linguam, Hoc quod continet omnia, significare; id obscurius. Censet Crojus pro Elloeuth legendum esse אל עליון El Elion, Deus excelsus, sive summus; et respexisse Irenaeum ad verba Melchisedech benedicentis Abrahamo, Gen. XIV, 19: ברוך אברם לאל עליון קנה שמים וארץ: Benedictus Abram a Deo altissimo, qui possidet

"For what is called Eloe," etc. What Irenaeus writes here about the Hebrew names of God, Nicetas Choniates expresses in shorter and plainer words, Book 2 of the Orthodoxy, chapter 29: "Since," he says, "those senseless men, ignorant of the interpretation of all things divine, have supposed that Adonai, Eloi and Sabbaoth are different gods, I think I shall do something worth while if I open to the unlearned and ignorant what each of these names sounds to Greek and Latin ears. Eloth, then, they interpret as Θεόν, God; Eloi as ὁ Θεός μου, my God; El too, if pronounced with the smooth breathing, means Θεόν, God; if with the rough, ἰσχυρόν, strong; Adonai, Κύριον, Lord. Further, Lord Sabbaoth sounds the same as Κύριος δυνάμεων, Lord of powers, or Κύριος στρατιῶν, Lord of hosts. Saddai, again, means ἱκανὸν καὶ δυνατόν, sufficient, mighty. Aia means τὸν ὄντα, he who is; and this name was also held ineffable by the Hebrews." As to the word Eloe, then, in Hebrew אלוה (Eloah), there is no difficulty: it is certainly a name of God. What Irenaeus adds, that "Eloe means true," would not be much harder, had not the interpreters tangled a very clear matter in various circumlocutions. Setting them aside, I judge Irenaeus's sense to be that by this word אלוה, used in the singular, none but the true God is expressed, which is certain; whereas, taken in the plural, אלהים (Elohim) is sometimes applied to idols and to those who are not truly gods. So Joshua 23:16: "And you will serve strange gods," אלהים אחרים; and Exodus 22:27: אלהים, "You shall not revile the gods," that is, judges, princes. But what our author adds, that "Elloeuth in the Hebrew tongue means That which contains all things," is more obscure. Croius holds that for "Elloeuth" one should read אל עליון, El Elion, God most high, or supreme; and that Irenaeus had in view the words of Melchizedek blessing Abraham, Genesis 14:19: ברוך אברם לאל עליון קנה שמים וארץ, "Blessed be Abram by God most high, who possesses

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Page

running head: RA HÆRESES LIB. II. 838
marginal letters: A prioris 170 secundum; B ficaverint, secundum quod
old-edition numerals: 170 after prioris
other: Latin only, no Greek printed

PG 7:839

nominabile, et admirabile significat, aliquando autem duplicata littera delta, cum aspiratione, utputa Addhonai, Praefinientem et separantem terram ab aqua, ne possit aqua insurgere in eam. Similiter autem et Sabaoth per ω quidem Graecam in syllaba novissima scribitur, Voluntarium significat : per ο autem Graecam, utputa Sabaoth, primum coelum manifestat. Eodem modo et

signifies nameable and wonderful, and sometimes, with the letter delta doubled with an aspiration, as Addhonai, Him Who bounds and separates the earth from the water, that the water may not rise up against it. In like manner also Sabaoth, when it is written with a Greek ω in the last syllable, signifies Voluntary; but with a Greek ο, as Sabaoth, it manifests the first heaven. In the same way also

Editors' notes and page, col. 839

Footnotes

(printed under page 428)

(20) ‹anchor: not visible› · call in col 838 · (tail only: run over from page 427)

coelos et terram. Sed cum apud Rabbinos אלהות, Elohuth, significet Divinitatem, potuit etiam eo respicere Irenaeus. Divinitas infinita cum sit, omnia in se continet.

the heavens and the earth. But since among the Rabbis אלהות, Elohuth, signifies Divinity, Irenaeus may also have had regard to that. Since Divinity is infinite, it contains all things in itself.

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(21) ‹anchor: admirabile significat› · call in col 839

Aliquando quidem nominabile et admirabile significat. Legi mallem, aliquando quidem innominabile, etc. Revera enim antiqui Hebraei per Adonai, sacrum Dei nomen יהוה non raro exprimebant: huic enim, quod ineffabile esset, nec reverentiae causa nominare auderent, ne tam admirabile nomen assidua pronuntiatione vilesceret, substituebant Adonai; quos imitati sunt LXX interpretes. Unde Irenaeus ad eum Hebraeorum morem attendens scribere merito potuit, Adonai aliquando innominabile et admirabile significare; id est Adonai aliquando ineffabile illud et admirabile Dei nomen יהוה significare. Potuit etiam Irenaeus ante oculos habere vel illud quod dicitur ab angelo Jud. XIII, 18: Cur quaeris nomen meum, quod est admirabile? vel, ut mavult Crojus, illud Psal. VIII, 1: יהוה אדנינו, Domine, Dominus noster (LXX: Κύριε, ὁ Κύριος ἡμῶν), quam admirabile est nomen tuum in universa terra! Si vero nominabile legere malis, sensus erit, vocem Adonai admirabile Dei nomen significare, quod nominari et in usu communi proferri liceret. Nam, ut dixi, veteres Hebraei illud sacro Dei nomini יהוה substituebant.

Sometimes indeed it signifies the nameable and wonderful. I should prefer to read sometimes indeed the unnameable, etc. For in truth the ancient Hebrews not seldom expressed the sacred name of God, יהוה, by Adonai: for in place of this, since it was ineffable and they did not dare out of reverence to name it, lest so wonderful a name should grow cheap by constant pronouncing, they substituted Adonai; and the Seventy translators imitated them. Hence Irenaeus, attending to that custom of the Hebrews, could rightly write that Adonai sometimes signifies the unnameable and wonderful; that is, that Adonai sometimes signifies that ineffable and wonderful name of God, יהוה. Irenaeus may also have had before his eyes either what is said by the angel in Judges 13:18: Why do you ask my name, which is wonderful? or, as Croius prefers, that of Psalm 8:1: יהוה אדנינו, O Lord, our Lord (LXX: Κύριε, ὁ Κύριος ἡμῶν), how wonderful is Thy name in all the earth! But if you prefer to read nominabile, the sense will be that the word Adonai signifies a wonderful name of God which it was permitted to name and to utter in common use. For, as I have said, the ancient Hebrews substituted it for the sacred name of God, יהוה.

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(22) ‹anchor: utputa Addhonai› · call in col 839

Addhonai. Ita Feuard., Grab. et cod. Voss., nisi quod in hoc y loco i scriptum sit. Sed Eras. et Gall. Addonei, Clarom. Addonai, Merc. 2 Adonai. Sed nulli, meo quidem judicio, bene; scribendum erat Haddonai: neque enim dicit Irenaeus aspirationem in medio vocis interserendam esse, nec quisquam Adonai unquam ita scripsit. Sed interdum Hebraei scribunt האדני, ubi littera ה, seu aspiratio praemissa emphatica est. Si vero Daleth puncto Daghes notetur, tunc sonabit velut duplex Delta apud Graecos, et pronuntiabitur Haddonai: et is sensus debet esse Irenaei verborum. Neque enim Hebraei aliter in ea voce duplicant Daleth, quam affigendo punctum Daghes in medio, quod ei litterae vim tribuit duplicis Delta Graeci. Sed quid sibi vult Irenaeus, vocem Haddonai significare, Praefinientem et separantem terram ab aqua, ne postea aqua insurgeret in eam? (Sic legendum puto.) Probabilior caeteris videtur Croji conjectura, Irenaeum non dare nobis veram et simplicem hujus vocis significationem, sed spectare ad aliquem Scripturae locum, ubi de separatione terrae ab aqua tractetur; eumque esse putat Job XXXVIII, 10 et 11, ubi Deus de mari loquens, testatur se illud repagulis et valvis inclusisse, eique praecepisse ne ulterius progrederetur, neque repagula illa perfringeret. Simile est illud quod Prov. VIII, 29, legitur: Circumdabat mari terminum suum, et legem ponebat aquis ne transirent fines suos. Unde Irenaei sensus erit, vocem Haddonai significare hunc ipsum Dominum, qui saepius in Scripturis de se ipse ita loquitur: Ego Dominus, ego ipse Dominus; quique ibidem nobis exhibetur praefiniens et separans terram ab aqua.

Addhonai. So Feuardent, Grabe and the Voss codex, except that in this last i is written in place of y. But Erasmus and Gallasius have Addonei, the Clermont codex Addonai, Mercerus 2 Adonai. But none of them, in my judgement at least, rightly; it should have been written Haddonai: for Irenaeus does not say that the aspiration is to be inserted in the middle of the word, nor did anyone ever write Adonai so. But the Hebrews sometimes write האדני, where the letter ה, that is, the aspiration set in front, is emphatic. And if the Daleth is marked with the point Daghesh, it will then sound like a double Delta among the Greeks, and will be pronounced Haddonai: and that must be the sense of Irenaeus's words. For the Hebrews do not double the Daleth in that word otherwise than by setting the point Daghesh in its middle, which gives that letter the force of a double Greek Delta. But what does Irenaeus mean, that the word Haddonai signifies Him Who fixes the bounds of the earth and separates it from the water, that the water should not afterwards rise up against it? (So I think it should be read.) More probable than the rest seems the conjecture of Croius, that Irenaeus does not give us the true and simple meaning of this word, but has regard to some place of Scripture where the separation of the earth from the water is treated; and he thinks this is Job 38:10–11, where God, speaking of the sea, testifies that He shut it in with bars and doors, and commanded it not to go further nor to break through those bars. Like it is what is read in Proverbs 8:29: He set its bound round the sea, and laid down a law for the waters, that they should not pass their limits. Hence the sense of Irenaeus will be that the word Haddonai signifies this very Lord, Who in the Scriptures often speaks thus of Himself: I am the Lord, I Myself am the Lord; and Who is there shown to us fixing the bounds of the earth and separating it from the water.

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(23) ‹anchor: insurgere in eam› · call in col 839 · (continues under col 840)

Ne possit aqua insurgere in eam. In editt. Eras., Gall. et mss. codd. Vaticano, veteri Feuard., Clarom., Arund. et Merc. 2, legitur: nec posteaquam insurgere in eam, nisi quod in Merc. 2 ver- (continues)

That the water may not be able to rise up against it. In the editions of Erasmus and Gallasius and in the manuscript codices, the Vatican, Feuardent's old one, the Clermont, the Arundel and Mercerus 2, is read: nec posteaquam insurgere in eam, except that in Mercerus 2 the wo[rd] (continues)

(printed under page 428)

Page

running head: 839 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A nominabile, et admirabile
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:840

Jaωth, extensa cum asp⟨i⟩ratione novissima syllaba, mensuram praefinitam manifestat; cum autem per ο Graecam corripitur, utputa Jaoth, eum qui dat fugam malorum significat. Et caetera omnia unius ejusdemque nuncupationis sunt : sicut secundum Latinitatem Dominus virtutum, et Pater omnium, et Deus omnipotens, et Altissimus, et Dominus coelorum, et Creator, et Fabricator, et

Jaωth, when the last syllable is lengthened with an aspiration, manifests a foreordained measure; but when it is shortened with a Greek ο, as Jaoth, it signifies Him Who puts evils to flight. And all the rest are of one and the same appellation: just as in Latin Lord of hosts, and Father of all, and God Almighty, and Most High, and Lord of the heavens, and Creator, and Fashioner, and

Editors' notes and page, col. 840

Footnotes

(23) ‹anchor: not visible (call in col 839)› · (partial: continuation of the note begun under col 839; "ver-bum" set whole there)

[…] insurgere haud appareat. De codice Vossii nihil certi affirmare potest Grabius, quia ejus lectio in hoc commate deficit. Vitiosam mss. et priorum editt. lectionem rejecit Feuardentius, et ex mera conjectura, ut ipse fatetur, posuit: ne possit aqua insurgere in eam; manuscriptos sequi maluit Grabius. Ego vero Feuardentii lectionem, cum jam dudum obtinuerit, nec Irenaei sensum male exprimat, retinendam esse duxi; quanquam mallem legi: ne postea aqua insurgeret in eam.

[…] the word "insurgere" does not appear. About the Vossius codex Grabe can affirm nothing certain, since its reading fails in this clause. Feuardent rejected the faulty reading of the manuscripts and the earlier editions, and by mere conjecture, as he himself admits, put "ne possit aqua insurgere in eam"; Grabe preferred to follow the manuscripts. But I have thought Feuardent's reading should be kept, since it has long prevailed and does not express Irenaeus's sense badly; though I should prefer to read: "ne postea aqua insurgeret in eam."

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Similiter autem et Sabaoth per ω quidem, etc. Discrimen hoc longarum et brevium in voce Sabaoth non agnoscunt Hebraei. Imo neque LXX, neque Patres Graeci, qui hujus nominis meminerunt, illud aliter ac per ω scribunt, scilicet Σαβαώθ. Quare sciolus quispiam Irenaeo nostro, in Hebraicis haud satis perito, hic fucum fecisse videtur. Quidquid sit, duplex illa, quam affert, hujus nominis notatio utcunque admitti potest. Si Sabaoth a Chaldaica radice צבה velle, optare, voluntas, derivetur, voluntarium significare dici poterit. Si ab Hebraica צבא, militia, exercitus, ad primum coelum, Empyreum scilicet et stellatum manifestandum transferri nihil vetat. Nam in Scripturis צבא השמים interdum de exercitu stellarum dicitur, quae quasi milites in statione ita collocatae sunt, ut ad imperium Dei praesto sint, eique militent. Deuteron. iv, 29: Ne quando eleves oculos tuos in coelum, et videas solem, et lunam, et stellas, omnem צבא השמים, exercitum coelorum.

"Likewise also Sabaoth, with ω indeed," etc. The Hebrews do not recognize this distinction of long and short in the word Sabaoth. Nor indeed do the Seventy or the Greek Fathers who mention this name write it otherwise than with ω, namely Σαβαώθ. So some smatterer, not skilled enough in Hebrew matters, seems to have deceived our Irenaeus here. However that may be, the twofold explanation of this name that he offers can be admitted in some fashion. If Sabaoth is derived from the Chaldaic root צבה, to will, to desire, will, it could be said to signify 'voluntary.' If from the Hebrew צבא, warfare, army, nothing prevents its being applied to manifesting the first heaven, namely the Empyrean and the starry heaven. For in the Scriptures צבא השמים is sometimes said of the army of the stars, which are set like soldiers on station so as to be ready at God's command and to serve Him. Deuteronomy 4:29 [as printed]: "Lest perhaps you lift up your eyes to heaven and see the sun and the moon and the stars, all the צבא השמים, the host of the heavens."

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Graecam. Sic pro Graeca recte reposuit Feuard. consent. Voss. Intercidit autem in hoc commate particula cum, vel quando.

"Greek" (accusative). So Feuardent rightly restored it for "Graeca," with the Vossius codex agreeing. In this clause, however, the particle "cum" or "quando" (when) has dropped out.

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(26) ‹anchor: Jaωth› · call in col 840

Et Jaωth. Cum Graeci aspirationes non habeant, quas in fine vocum apponere possint, si aspiratione notanda fuit ultima syllaba vocis Jao, scribenda fuit per θ. Quod vero de ea voce hic dicit Irenaeus, neque Graecorum, neque Hebraeorum scribendi rationi convenit. Nam illi semper scribunt Ἰαώ; nusquam vero, quod sciam, Ἰαό; illi vero semper יהוה, nunquam יה: neutri proinde duplicem illum, quem hic assignat, scribendi nominis istius modum agnoscunt: adeo ut et hic imperitus quispiam Irenaeo nostro imposuerit. Quod autem de significatione nominis hic subjicit, videlicet modo significare mensuram praefinitam, modo eum qui dat fugam malorum, stare non potest nisi dicamus, quod de nomine Haddonai jam diximus, spectare Irenaeum ad aliqua Scripturae loca. Prior significatio respicere potest illud Job xxviii, 25, ubi Deus dicitur fecisse ventis pondus, et aquas appendisse in mensura; posuisse pluviis legem, et viam procellis sonantibus. Et c. xxxviii, 5, iterum dicitur, posuisse mensuras terrae, et tetendisse super eam lineam. Quibus affine est quod legitur Sap. XI, 21, Deum omnia in mensura et numero et pondere disposuisse. Posterior significatio spectare potest ad illud Exod. X, 17, ubi Pharao devorantibus locustis vexatus, ad Moysem et Aaronem ait: Rogate Dominum Deum vestrum, ut auferat a me mortem istam. Quod Moysis precibus postea concessisse Deus legitur. Et hic et in praecedentibus conjecturas propono; meliores si quis alius afferat, libenter audiam.

"And Jaωth." Since the Greeks have no aspirates that they can put at the end of words, if the last syllable of the word Jao was to be marked with an aspirate, it had to be written with θ. But what Irenaeus says here about this word suits the way of writing neither of the Greeks nor of the Hebrews. For the former always write Ἰαώ, and nowhere, so far as I know, Ἰαό; the latter always יהוה, never יה: neither, therefore, recognizes the twofold way of writing this name that he assigns here, so that here too some unskilled person seems to have imposed upon our Irenaeus. As for what he adds about the meaning of the name, namely that it signifies now "a measure fixed beforehand," now "Him Who puts evils to flight," it cannot stand unless we say, as we already said of the name Haddonai, that Irenaeus has certain places of Scripture in view. The former meaning may look to Job 28:25, where God is said to have given the winds their weight and weighed out the waters by measure, to have set a law for the rains and a way for the sounding storms. And in chapter 38:5 again He is said to have laid down the measures of the earth and stretched a line over it. Akin to these is what is read in Wisdom 11:21, that God disposed all things in measure and number and weight. The latter meaning may look to Exodus 10:17, where Pharaoh, harried by the devouring locusts, says to Moses and Aaron: "Entreat the Lord your God to take this death away from me." And God is read to have granted it afterwards at Moses' prayers. Here and in what precedes I put forward conjectures; if anyone else brings better ones, I shall gladly hear them.

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 840
marginal letters: A Jaωth (26), extensa
old-edition numerals: 171 after novissima
other: Latin only, no Greek printed; damaged type in asp⟨i⟩ratione

PG 7:841

similia his, non alterius atque alterius haec sunt, sed unius ejusdemque nuncupationes, et pronomina, per quae unus Deus et Pater ostenditur, qui continet omnia, et omnibus ut sint praestans.

[and] things like these are not [names] of one and of another, but designations and titles of one and the same, through which one God and Father is shown, Who contains all things and grants to all that they should be.

4. Quoniam autem dictis nostris consonat praedicatio apostolorum, et Domini magisterium, et prophetarum annuntiatio, et apostolorum dictatio, et legislationis ministratio, unum eumdemque omnium Deum Patrem laudantium; et non alium atque alium, neque ex diversis diis aut virtutibus substantiam habentem: sed ex uno et eodem Patre omnia, (qui tamen aptat secundum subjacentium

4. Since, moreover, with what we have said there accord the preaching of the apostles, and the teaching of the Lord, and the announcement of the prophets, and the dictation of the apostles, and the ministration of the lawgiving, all praising one and the same God, the Father of all; and not one and another, nor one having His substance from diverse gods or powers: but all things from one and the same Father (Who nevertheless adapts according to the subjacent

Editors' notes and page, col. 841

Footnotes

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(5) ‹anchor: not visible› · call in full-width analysis

Praefat.

Preface.

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(6) ‹anchor: not visible› · call in full-width analysis

Cap. 1.

Chapter 1.

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(7) ‹anchor: careant› · call in full-width analysis

Cap. 2.

Chapter 2.

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(8) ‹anchor: stulte gloriabantur› · call in full-width analysis

Cap. 3.

Chapter 3.

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(9) ‹anchor: Ecclesiae auctoritate› · call in full-width analysis

Cap. 4.

Chapter 4.

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(10) ‹anchor: (paragraph) Hinc ad argumentum› · call in full-width analysis

Cap. 5 et seq.

Chapter 5 and following.

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(11) ‹anchor: iis demonstrat› · call in full-width analysis

Cap. 7 et seq.

Chapter 7 and following.

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(12) ‹anchor: lucolenter diluit› · call in full-width analysis

Cap. 9 et seq.

Chapter 9 and following.

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(13) ‹anchor: argumentum prosequitur› · call in full-width analysis

Cap. 11.

Chapter 11.

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(14) ‹anchor: destruit errores› · call in full-width analysis

Ibid.

In the same place.

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(15) ‹anchor: libro probat› · call in full-width analysis

Cap. 12.

Chapter 12.

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(16) ‹anchor: merito corripit› · call in full-width analysis

Cap. 15 et seqq.

Chapter 15 and following.

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(17) ‹anchor: (paragraph) Triplex deinde› · call in full-width analysis

Cap. 16 et seqq.

Chapter 16 and following.

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(18) ‹anchor: causa suscepit› · call in full-width analysis

Cap. 21 et seqq.

Chapter 21 and following.

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(19) ‹anchor: (paragraph) Neque tamen› · call in full-width analysis

Cap. 22.

Chapter 22.

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(27) ‹anchor: Nuncupationes› · call in col 841

Nuncupationes. Sic editt. omnes et e mss. solus Clarom., nam caeteri perperam habent nuncupationis, quia sequitur pronomina.

Nuncupationes ("designations"). So all the editions, and of the manuscripts the Clermont alone; for the others wrongly have nuncupationis, because pronomina follows.

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(28) ‹anchor: Pronomina› · call in col 841

Pronomina. Pro cognomina.

Pronomina ("forenames"): for cognomina ("surnames").

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(29) ‹anchor: Legislationis ministratio› · call in col 841

Legislationis ministratio. Legem Mosaicam intelligit, ministerio angelorum datam.

Legislationis ministratio ("the ministration of the lawgiving"): he means the Mosaic Law, given through the ministry of angels.

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(30) ‹anchor: Aptat› · call in col 841

Aptat. In Feuard. edit. perperam, apta.

Aptat ("fits"): in Feuardent's edition wrongly apta.

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(31) ‹anchor: Subjacentium naturas› · call in col 841

Subjacentium naturas. Ita Feuard. in marg., Clarom., Voss. et Grab. Consentiunt quoad postremam vocem Arund. et Merc. 2, sed non quoad primam, nam et ipsi habent subjacentiam; caeteri subjacentiam naturam.

Subjacentium naturas ("the natures of the underlying things"): so Feuardent in the margin, the Clermont and Voss manuscripts, and Grabe. The Arundel and the second Mercer manuscript agree as to the last word, but not as to the first, for they too have subjacentiam; the others have subjacentiam naturam.

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