PG 7 · cols. 1263–1322

Appendix ad quinque Irenaei libros: Fragmenta gnostica (Basilides, Isidorus, Epiphanes, Valentinus, Ptolemaeus ad Floram, Heracleon)

Editors' preface

PG 7:1263

APPENDIX AD IRENAEI LIBROS CONTRA HAERESES

APPENDIX TO IRENAEUS'S BOOKS AGAINST HERESIES

CONTINENS GNOSTICORUM QUORUM MEMINIT S. MARTYR FRAGMENTA.

CONTAINING FRAGMENTS OF THE GNOSTICS WHOM THE HOLY MARTYR MENTIONS.

FRAGMENTA COMMENTARIORUM BASILIDIS.

FRAGMENTS OF THE COMMENTARIES OF BASILIDES.

Fragmentum libri XIII. — Ex Archelai et Manetis Disputatione, pag. 101 et seq.

Fragment of Book XIII. — From the Disputation of Archelaus and Manes, page 101 and following.

Exstat tertius decimus liber Tractatuum ejus (Basilidis) cujus initium tale est. Tertium decimum nobis Tractatuum scribentibus librum, necessarium sermonem uberemque salutaris sermo praestavit. Per parvulam divitis et pauperis naturam, sine radice et sine loco rebus supervenientem, unde pullulaverit, indicat. Hoc autem solum caput liber continet... Sed ad rem rediens, Basilides interjectis plus minus vel quingentis versibus ait: Desine ab inani et curiosa varietate, requiramus autem magis, quae de bonis et malis etiam barbari inquisierunt, et in

There is extant the thirteenth book of his (Basilides') Treatises, whose beginning is as follows. As we were writing the thirteenth book of our Treatises, the saving word furnished us with the necessary and abundant word. Through the slight nature of the rich man and the poor man, a nature without root and without place that comes upon things, it shows whence it has sprung. This one chapter alone the book contains... But, returning to the matter, Basilides, after some five hundred lines more or less have been put in between, says: Leave off from empty and curious variety, and let us rather enquire what even the barbarians have searched out concerning good and evil things, and at

Editors' notes and page, col. 1263

Footnotes

(21) ‹anchor: not on this page; the call stands in the preceding fragment› · call in col — (not on this page; note printed in col 1263)

(printed under page 640) (21) Θεὸς, κ. τ. λ. Haec Graeca exstant in Catenis in S. Pauli Epistolas ad Cor., quas edidit J. A. Cramer. Oxon. 1841, tom. V, pag. 373.

"God," etc. This Greek survives in the Catenae on St Paul's Epistles to the Corinthians, edited by J. A. Cramer, Oxford 1841, vol. V, p. 373.

(printed under page 640)

(22) ‹anchor: not on this page› · call in col — (not on this page; note printed in col 1263)

(printed under page 640) (22) Ex editione Ad. Stieren (Opp. Irenaei, l. l.), cujus adnotationem exscribimus: « Hoc fragmentum et quod sequitur ex codice theol. Gr. qui in bibliotheca Vindobonensi asservatur et n. LXXI et folia 24 habet, exscripta mecum communicavit Henr. Ernest. Poeschl, cui maximas gratias ago. »

From the edition of Ad. Stieren (Works of Irenaeus, in the place cited), whose note we copy out: "This fragment and the one that follows, from a Greek theological codex kept in the Vienna library, which bears the number LXXI and has 24 leaves, were copied out and passed on to me by Henr. Ernest. Poeschl, to whom I give the greatest thanks."

(printed under page 640)

(23) ‹anchor: not on this page› · call in col — (not on this page; note printed in cols 1263–1264)

(printed under page 640) (23) Καὶ γὰρ, κ. τ. λ. Hujus commatis textus est corruptus. Patet, pro φανερωθεῖσαν, quae vox opposita est verbo ἀπιστηθεῖσα, scribendum esse φανερωθεῖσα, et pro δοῦναι legendum tempus finitum, ἔδωκεν aut simile quid. Loci sensum, quantum fieri potuit, interpretatione mea Latina exprimere studui.

"For indeed," etc. The text of this clause is corrupt. Clearly, for φανερωθεῖσαν, a word set against the verb ἀπιστηθεῖσα, one must write φανερωθεῖσα, and for δοῦναι a finite tense must be read, ἔδωκεν or something like it. I have tried, so far as could be done, to express the sense of the passage in my Latin rendering.

(printed under page 640)

(24) ‹anchor: not on this page› · call in col — (not on this page; note printed in col 1264)

(printed under page 640) (24) Εἰς τί, κ. τ. λ. Etiam hoc fragmentum Henr. Ernest. Poeschl v. cl. ex eodem codice, quem adnotatione priori ad fragm. antecedens laudavi, exscriptum mecum communicavit. Dictum procul dubio referendum est ad Luc. II, 11. STIEREN.

"To what end," etc. This fragment too was copied from the same codex, which I cited in the earlier note to the preceding fragment, and passed on to me by that distinguished man Henr. Ernest. Poeschl. The saying is beyond doubt to be referred to Luke 2:11. STIEREN.

(printed under page 640)

Page

running head: 1263 APPENDIX AD QUINQUE
marginal letters: A Deus hujus saeculi; B Quem in finem; C Exstat tertius decimus; D (in footnote)
old-edition numerals: 349 before Exstat tertius
other: facing Latin version of XLIX–LI at top (Deus hujus saeculi... perfectum annuntiaret.) not set; full-width title lines across cols 1263–1264 (APPENDIX / AD / IRENÆI LIBROS... / Fragmentum libri XIII. — Ex Archelai...) are set at the head of this part (checked against the scan, Q2a); Fragmentum libri XIII is Latin only, no Greek printed; ends mid-sentence at et in, which runs on at the top of col 1264 (quas opiniones); the full-width line at the foot (contemplatae sunt lucem... commisceri.) continues col 1264's text (et tenebrae) and is set there
other: a full-width band stands across cols 1263/1264 in mid-page: the 3 paragraph(s) above it in col 1264 are set here, after the 0 above it in col 1263 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Exstat tertius decimus liber Tractatuum ejus
running head: 1263 APPENDIX AD QUINQUE IRENÆI LIBROS. 1264
marginal letters: A Deus hujus saeculi (previous unit); B Quem in finem autem (previous unit); C beside the first line of the Basilides piece (quas opiniones, right column); D in the footnotes
old-edition numerals: 349 before Exstat

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quas opiniones de his omnibus pervenerunt. Quidam enim horum dixerunt, initia omnium duo esse, quibus bona et mala associaverunt, ipsa dicentes initia sine initio esse et ingenita: id est, in principiis lucem fuisse ac tenebras, quae ex semetipsis erant, non quae esse dicebantur. Haec cum apud semetipsa essent, propriam unumquodque eorum vitam agebat, quam vellet, et qualis sibi competeret; omnibus enim amicum est, quod est proprium, et nihil sibi ipsum malum videtur. Postquam autem ad alterutrum agnitionem uterque pervenit, et tenebrae contemplatae sunt lucem, tanquam melioris rei sumpta concupiscentia, insectabantur ea commisceri.

what opinions they have come to concerning all these things. For certain of them have said that the beginnings of all things are two, to which they attached good and evil things, saying that these beginnings are themselves without beginning and unbegotten: that is, that in the beginnings there were light and darkness, which existed of themselves, not which were said to exist. While these were each by itself, each of them led its own life, as it wished and as befitted it; for to all things what is its own is friendly, and nothing seems evil to itself. But after each came to the knowledge of the other, and the darkness beheld the light, as though a desire for the better thing had been conceived, they pursued it to be mingled with it.

Editors' notes and page, col. 1264

Page

running head: X AD QUINQUE IRENÆI LIBROS. 1264
marginal letters: A Θεὸς (21) αἰῶνος; B Εἰς τί (24) δὲ; C quas opiniones; D (in footnote)
old-edition numerals: (none)
other: full-width title lines across cols 1263–1264 (APPENDIX / AD / ... / Ex Archelai et Manetis Disputatione, pag. 101 et seq.) are set under col 1263; second part (quas opiniones... et tenebrae) is Latin only, no Greek printed; full-width run-over line at foot of text block (contemplatae sunt lucem... insectabantur ea commisceri.) is set here, at the end of this part (Q2a)
other: the 3 paragraph(s) of this column above the full-width band are set under col 1263 (reading order, moved on receipt)
running head: 1263 APPENDIX AD QUINQUE IRENÆI LIBROS. 1264
marginal letters: C quas opiniones de his omnibus; D in the footnotes
old-edition numerals: (none)
other: "ingenita" printed with the n looking like u ("ingeuita") at this resolution; UNSURE whether a turned letter or poor scan, set as ingenita. The last sentence from "contemplatae sunt lucem" runs across the full page width at the foot and is set here per the driver. "commisceri" is the last word on the page; whether the sentence continues in col. 1265 is not seen here.

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Fragmentum libri XXIII. — Ex Clementis Alexandrini Stromatum lib. IV, pag. 506.

Fragment of Book XXIII. — From Clement of Alexandria, Stromata, Book IV, page 506.

Βασιλείδης δὲ ἐν τῷ εἰκοστῷ τρίτῳ τῶν Ἐξηγητικῶν, περὶ τῶν κατὰ τὸ μαρτύριον κολαζομένων, αὐταῖς λέξεσι τάδε ἔχει· «Φημὶ γὰρ τὸ, ὁπόσοι ὑποπίπτουσι ταῖς λεγομέναις θλίψεσιν, ἤτοι ἡμαρτηκότες ἐν ἄλλοις λανθάνοντες πταίσμασιν, εἰς τοῦτο ἄγονται τὸ ἀγαθὸν χρηστότητι τοῦ περιάγοντος· ἄλλα ἐξ ἄλλων ὄντως ἐγκαλούμενοι, ἵνα μὴ ὡς κατάδικοι ἐπὶ κακοῖς ὁμολογουμένοις πάθωσι· μηδὲ λοιδορούμενοι ὡς ὁ μοιχὸς ἢ ὁ φονεὺς, ἀλλ' ὅτι Χριστιανοὶ πεφυκότες· ὅπερ αὐτοὺς παρηγορήσει, μηδὲ πάσχειν δοκεῖν. Κἂν μὴ ἡμαρτηκὼς δ' ὅλως τις ἐπὶ τὸ παθεῖν γένηται, σπάνιον μὲν, ἀλλ' οὐδὲ οὗτος κατ' ἐπιβουλὴν δυνάμεώς τι πείσεται, ἀλλὰ πείσεται, ὡς ἔπασχε καὶ τὸ νήπιον τὸ δοκοῦν οὐχ ἡμαρτηκέναι.» Εἶθ' ὑποβὰς, πάλιν ἐπιφέρει· «Ὡς οὖν τὸ νήπιον οὐ προημαρτηκὸς, ἢ ἐνεργῶς μὲν οὐχ ἡμαρτηκὸς οὐδὲν, ἐν ἑαυτῷ [τῷ] δὲ τὸ ἁμαρτῆσαι ἔχον, ἐπὰν ὑποβληθῇ τῷ παθεῖν, εὐεργετεῖταί τε, πολλὰ κερδαῖνον δύσκολα· οὑτωσὶ δὴ, κἂν τέλειος μηδὲν ἡμαρτηκὼς ἔργῳ τύχῃ, πάσχῃ δὲ καὶ πάθῃ, ταὐτὸ ἔπαθεν ἐμφερῶς τῷ νηπίῳ· ἔχων μὲν ἐν ἑαυτῷ τὸ ἁμαρτητικὸν, ἀφορμὴν δὲ πρὸς τὸ ἡμαρτηκέναι μὴ λαβὼν, οὐχ ἡμάρτανεν· ὥστ' οὐχ αὐτῷ τὸ μὴ ἁμαρτῆσαι λογιστέον. Ὡς γὰρ ὁ μοιχεῦσαι θέλων μοιχός ἐστι, κἂν τοῦ μοιχεῦσαι μὴ ἐπιτύχῃ, καὶ ὁ ποιῆσαι φόνον θέλων ἀνδροφόνος ἐστὶ, κἂν μὴ δύνηται φονεῦσαι· οὑτωσὶ δὲ καὶ τὸν ἀναμάρτητον ὃν λέγω, ἐὰν ἴδω πάσχοντα, κἂν μηδὲν ᾖ κακὸν πεπραχὼς, κακὸν ἐρῶ τῷ θέλειν ἁμαρτάνειν. Πάντ' ἐρῶ γὰρ μᾶλλον, ἢ κακὸν τὸ προνοεῖν ἐρῶ.» Εἶθ' ὑποβὰς, καὶ περὶ τοῦ Κυρίου ἄντικρυς, ὡς περὶ ἀνθρώπου λέγει· «Ἐὰν μέντοι, παραλιπὼν τούτους ἅπαντας τοὺς λόγους, ἔλθῃς ἐπὶ τὸ δυσωπεῖν με, διὰ προσώπων τινῶν, εἰ τύχοι, λέγων· Ὁ δεῖνα οὖν ἥμαρτεν, ἔπαθε γὰρ ὁ δεῖνα· ἐὰν μὲν ἐπιτρέπῃς, ἐρῶ· Οὐχ ἥμαρτε μὲν, ὅμοιος δὲ ἦν τῷ πάσχοντι νηπίῳ. Εἰ μέντοι σφοδρότερον ἐκβιάσαιο τὸν λόγον, ἐρῶ, ἄνθρωπον, ὅντιν' ἂν ὀνομάσῃς, ἄνθρωπον εἶναι, δίκαιον δὲ τὸν Θεόν· Καθαρὸς γὰρ οὐδεὶς, ὥσπερ εἶπέ τις, ἀπὸ ῥύπου.»

Basilides, in the twenty-third book of his Exegetica, concerning those who are punished in martyrdom, has the following in these very words: "For I say this: as many as fall under the so-called afflictions, having either sinned in other offences that escaped notice, are brought to this good by the kindness of Him who leads them round; but being in truth accused on other grounds, so that they may not suffer as men condemned for acknowledged evils, nor be reviled as the adulterer or the murderer, but because they are Christians by nature; which will so console them that they do not even seem to suffer. And if someone who has not sinned at all should come to suffering, it is rare indeed, but not even he will suffer anything through the plotting of a power, but he will suffer as the infant too suffered, which seems not to have sinned." Then, going on further, he adds again: "As, then, the infant that has not sinned before, or has actually sinned in nothing, but has in itself [the capacity] to sin, when it is subjected to suffering, is benefited, gaining many hard things; so too, even if a perfect man happens to have sinned in no deed, but suffers and has suffered, he has suffered the same thing in like manner to the infant: having in himself what is apt to sin, but not having taken occasion for having sinned, he did not sin; so that his not sinning is not to be reckoned to him. For as he who wishes to commit adultery is an adulterer, even if he does not succeed in committing adultery, and he who wishes to commit murder is a man-slayer, even if he is not able to kill; so too the sinless man of whom I speak, if I see him suffering, even if he has done nothing evil, I shall call evil, by reason of his wishing to sin. For I will say anything rather than call providence evil." Then, going on further, he speaks even about the Lord openly, as about a man: "If, however, leaving all these arguments aside, you go about to put me to shame by means of certain persons, saying perhaps: So-and-so, then, sinned, for so-and-so suffered; if you permit me, I shall say: He did not sin, but he was like the suffering infant. If, however, you should force the argument more violently, I shall say that any man whom you may name is a man, but that God is righteous: For no one is clean, as someone said, from filth."

Editors' notes and page, col. 1265

Footnotes

(1) ‹anchor: ἄλλα› · call in col 1265 (Greek text-critical note; call in the Greek only)

Lege, ἀλλά.

Read ἀλλά.

(printed under page 641)

(2) ‹anchor: παρηγορήσει,› · call in col 1265 (Greek text-critical note; call in the Greek only)

Adde, ὥστε.

Add ὥστε.

(printed under page 641)

(3) ‹anchor: [τῷ]› · call in col 1265 (Greek text-critical note; call in the Greek only; the call stands inside the bracket)

Dele hunc articulum.

Delete this article.

(printed under page 641)

Page

running head: 1265 FRAGMENTA GNOST
marginal letters: A Βασιλείδης δὲ; B προημαρτηκὸς, ἢ; C ὡς περὶ ἀνθρώπου; D Ego, inquit
old-edition numerals: (none)
other: full-width headings across cols 1265–1266 (Fragmentum libri XXIII...; Aliud Basilidis fragmentum...; FRAGMENTA EPIPHANIS. / Ex lib. De justitia...) and two full-width lines of facing Latin below first Greek piece (tur. Sed si vehementius...) cut off at right edge, not set; second paragraph (Ego, inquit... Dixit enim, inquit,) is Latin only, no Greek printed, ending with hyphenated word in-; third paragraph ends with hyphenated word δικαιο-
other: a full-width band stands across cols 1265/1266 in mid-page: the 1 paragraph(s) above it in col 1266 are set here, after the 2 above it in col 1265 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: 2 full-width bands stand across cols 1265/1266 (after paragraphs 1+0, 2+1 of the two columns, counted from the top): the pieces are set in reading order, each pair under its own band; set each band where its piece begins
other (Q2a): the second band (Aliud Basilidis fragmentum), the Latin piece Ego, inquit..., the third band (FRAGMENTA EPIPHANIS / Ex lib. De justitia) and the Greek line Λέγει οὗτος... δικαιο- all stand on this page (col 1265, left) but are set under the col 1266 rail; the first and the end of the Fragmentum libri XXIII heading line are cut off in this crop and were not verified
running head: 1265 FRAGMENTA GNOSTICA. 1266
marginal letters: A Βασιλείδης δὲ ἐν τῷ εἰκοστῷ; B ἐν ἑαυτῷ [τῷ] δὲ τὸ ἁμαρτῆσαι; C ὡς περὶ ἀνθρώπου λέγει; D Ego, inquit (Paulus) (col. 1266 file)
old-edition numerals: 350 in the facing Latin (not set), before qui vult caedem

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Aliud Basilidis fragmentum. — Ex Origenis lib. V Comment. in Epist. ad Rom., cap. V, tom. II pag. 530, edit. Basileensis 1571.

Another fragment of Basilides. — From Origen, Commentary on the Epistle to the Romans, Book V, chapter V, volume II, page 530, Basel edition of 1571.

Ego, inquit (Paulus), mortuus sum: coepit enim mihi jam reputari peccatum. Sed haec Basilides non advertens de lege naturali debere intelligi, ad ineptas et impias fabulas sermonem apostolicum traxit, in Pythagoricum dogma: id est, quod animae in alia atque alia corpora transfundantur ex hoc Apostoli dicto conatur astruere. Dixit enim, inquit, Apostolus, quia ego vivebam sine lege aliquando: hoc est, antequam in istud corpus venirem, in eam speciem corporis vixi, quae sub lege non esset, pecudis scilicet, vel avis. Sed non respexit ad id, quod sequitur, id est: Sed ubi venit mandatum, peccatum revixit, etc.

I, he (Paul) says, died: for sin now began to be reckoned to me. But Basilides, not noticing that these things ought to be understood of the natural law, has dragged the apostolic word into foolish and impious fables, into the Pythagorean dogma: that is, he tries to build up from this saying of the Apostle that souls are poured over into one body after another. For the Apostle said, he says, that I was once living without the law: that is, before I came into this body, I lived in that kind of body which was not under the law, namely that of a beast or of a bird. But he did not look to what follows, that is: But when the commandment came, sin revived, etc.

FRAGMENTA EPIPHANIS.

FRAGMENTS OF EPIPHANES.

Ex lib. De justitia, ap. Clementem Alex., lib. III Stromat., pag. 428 et seqq.

From the book On Justice, in Clement of Alexandria, Stromata, Book III, page 428 and following.

Λέγει οὗτος ἐν τῷ Περὶ δικαιοσύνης, τὴν δικαιο-

This man says in his On Justice that justi-

Editors' notes and page, col. 1266

Footnotes

(4) ‹anchor: a sorde› · call in col 1266 (full-width line closing the fragment)

Job XIV, 4, juxta LXX.

Job 14:4, according to the Septuagint.

(printed under page 641)

(5) ‹anchor: peccatum revixit› · call in col 1266

Rom. VII, 9.

Romans 7:9.

(printed under page 641)

Page

running head: GMENTA GNOSTICA. 1266
marginal letters: A Basilides autem; B qui videbatur; C videro quidpiam; D quit, Apostolus
old-edition numerals: 350 before qui vult (in facing Latin)
other: facing Latin version of Fragmentum libri XXIII (top) and Fragmenta Epiphanis (bottom line) not set; Latin-only piece at D (quit, Apostolus... peccatum revixit, etc.) set, beginning with word-fragment quit from in- in col. 1265; full-width headings across cols 1265–1266 cut off at left edge, not set
other: the 1 paragraph(s) of this column above the full-width band are set under col 1265 (reading order, moved on receipt)
running head: 1265 FRAGMENTA GNOSTICA. 1266
marginal letters: D Ego, inquit (Paulus) ... / quit, Apostolus
old-edition numerals: (none)

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Editors' notes and page, col. 1267

Footnotes

(7) ‹anchor: peccatum cognovi› · call in col 1267

Rom. VII, 7.

Romans 7:7.

(printed under page 642)

Page

running head: 1267 APPENDIX AD QUINQUE IR
marginal letters: A Dei esse quamdam; B tibus communia; C ter omnibus oculum; D et ipso matrimonio
old-edition numerals: 351 before ab experte
other: facing Latin version, not set

PG 7:1268

σύνην τοῦ Θεοῦ κοινωνίαν τινὰ εἶναι μετ' ἰσότητος. « Ἴσος γέ τοι πανταχόθεν ἐκταθεὶς οὐρανὸς, κύκλῳ τὴν γῆν περιέχει πᾶσαν· καὶ πάντας ἡ νὺξ ἐπίσης ἐπιδείκνυται τοὺς ἀστέρας· τὸν δὲ τῆς ἡμέρας αἴτιον καὶ πατέρα τοῦ φωτὸς, ἥλιον, ὁ Θεὸς ἐξέχεεν ἄνωθεν ἴσον ἐπὶ γῆς ἅπασι τοῖς βλέπειν δυναμένοις· οἱ δὲ κοινῇ πάντες βλέπουσιν· ἐπεὶ μὴ διακρίνει πλούσιον, ἢ πένητα, ἢ δήμου ἄρχοντα, ἄφρονάς τε καὶ τοὺς φρονοῦντας, θηλείας, ἄρσενας, ἐλευθέρους, δούλους· ἀλλ' οὐδὲ τῶν ἀλόγων παρὰ τοῦτο ποιεῖταί τι. Πᾶσι δὲ ἐπίσης τοῖς ζώοις κοινὸν αὐτὸν ἐκχέας ἄνωθεν, ἀγαθοῖς τε καὶ φαύλοις, δικαιοσύνην ἐμπεδοῖ, μηδενὸς δυναμένου πλεῖον ἔχειν, μηδὲ ἀφαιρεῖσθαι τὸν πλησίον, ἵν' αὐτὸς τὸ κἀκείνου φῶς διπλασιάσας ἔχῃ. Ἥλιος κοινὰς τροφὰς ζώοις ἅπασιν ἀνατέλλειν, δικαιοσύνης τε τῆς κοινῆς ἅπασιν ἐπίσης δοθείσης· καὶ εἰς τὰ τοιαῦτα βοῶν γένος ὁμοίως γίνεται ὡς αἱ βόες· καὶ συῶν, ὡς οἱ σύες· καὶ προβάτων, ὡς τὰ πρόβατα, καὶ τὰ λοιπὰ πάντα· δικαιοσύνη γὰρ ἐν αὐτοῖς ἀναφαίνεται ἡ κοινότης. Ἔπειτα κατὰ κοινότητα πάντα ὁμοίως κατὰ γένος σπείρεται· τροφή τε κοινὴ χαμαὶ νεμομένοις ἀνεῖται πᾶσι τοῖς κτήνεσι, καὶ πᾶσιν ἐπίσης, οὐδενὶ νόμῳ κρατουμένη· τῇ δὲ παρὰ τοῦ διδόντος κελεύσαντος χορηγίᾳ συμφώνως ἅπασι δικαιοσύνη παροῦσα. Ἀλλ' οὐδὲ τὰ τῆς γενέσεως νόμον ἔχει γεγραμμένον· μετεγράφη γὰρ ἄν· σπείρουσι δὲ καὶ γεννῶσιν ἐπίσης, κοινωνίαν ὑπὸ δικαιοσύνης ἔμφυτον ἔχοντες. Κοινῇ πᾶσιν ἐπίσης ὀφθαλμὸν εἰς τὸ βλέπειν ὁ ποιητής τε καὶ πατὴρ πάντων, δικαιοσύνῃ νομοθετήσας τῇ παρ' αὐτοῦ, παρέσχεν, οὐ διακρίνας θήλειαν ἄῤῥενος, οὐ λογικὸν ἀλόγου, καὶ καθάπαξ οὐδενὸς οὐδέν· ἰσότητι δὲ καὶ κοινότητι μερίσας τὸ βλέπειν ὁμοίως ἑνὶ κελεύματι πᾶσι κεχάρισται. Οἱ νόμοι δὲ, φησὶν, ἀνθρώπων ἀμαθίαν κολάζειν μὴ δυνάμενοι, παρανομεῖν ἐδίδαξαν· ἡ γὰρ ἰδιότης τῶν νόμων τὴν κοινωνίαν τοῦ θείου νόμου κατέτεμε καὶ παρατρώγει· μὴ συνιεὶς τὸ τοῦ Ἀποστόλου ῥητὸν, λέγοντος· Διὰ νόμου τὴν ἁμαρτίαν ἔγνων. Τό τ' ἐμὸν καὶ τὸ σόν φησι διὰ τῶν νόμων παρεισελθεῖν· μηκέτι εἰς κοινότητα· κοινά τε γὰρ καρπουμένων, μήτε γῆν, μήτε κτήματα, ἀλλὰ μηδὲ γάμον· κοινῇ γὰρ ἅπασιν ἐποίησε τὰς ἀμπέλους, αἳ μὴ στρουθὸν μήτε κλέπτην ἀπαρνοῦνται· καὶ τὸν σῖτον οὕτω, καὶ τοὺς ἄλλους καρπούς. Ἡ δὲ κοινωνία παρανομηθεῖσα, καὶ τὰ τῆς ἰσότητος, ἐγέννησε θρεμμάτων καὶ καρπῶν κλέπτην. Κοινῇ τοίνυν ὁ Θεὸς ἅπαντα ἀνθρώπῳ ποιήσας, καὶ τὸ θῆλυ τῷ ἄῤῥενι κοινῇ συναγαγὼν, καὶ πάνθ' ὁμοίως τὰ ζῶα κολλήσας, τὴν δικαιοσύνην ἀνέφηνεν κοινωνίαν μετ' ἰσότητος. Οἱ δὲ γεγονότες οὕτω, τὴν συνάγουσαν κοινωνίαν τὴν γένεσιν αὐτῶν ἀπηρνήθησαν. Καὶ φησίν· « Εἰ μίαν ἀγόμενος, ἐχέτω, δυναμένων κοινωνεῖν ἁπάντων, ὥσπερ ἀπέφηνε τὰ λοιπὰ τῶν ζώων. » Ταῦτα εἰπὼν κατὰ λέξιν, πάλιν ὁμοίως αὐταῖς ταῖς λέξεσιν ἐπιφέρει· « Τὴν γὰρ ἐπιθυμίαν εὔτονον καὶ σφοδροτέραν ἐνεποίησε τοῖς ἄῤῥεσιν εἰς τὴν τῶν γενῶν παραμονήν· ἣν οὔτε νόμος, οὔτε ἔθος, οὔτε ἄλλο τι τῶν ὄντων ἀφανίσαι δύναται, Θεοῦ γάρ ἐστι δόγμα. »

of God is a certain fellowship with equality. "Heaven, at any rate, stretched out equally on every side, encompasses the whole earth in a circle; and night displays all the stars equally; and the author of the day and father of light, the sun, God poured forth from above equally upon the earth for all who are able to see, and they all see in common, since He does not distinguish rich, or poor, or ruler of a people, both the foolish and the prudent, females, males, free men, slaves; nor even in the case of the irrational animals does He do anything beside this. But having poured it forth from above in common for all the animals equally, both good and bad, He establishes justice, since no one is able to have more, nor to rob his neighbour so that he himself may have the other's light doubled. The sun makes common nourishment rise up for all animals, common justice having been given equally to all; and in such matters the race of oxen fares in the same way as the oxen, and of swine as the swine, and of sheep as the sheep, and all the rest; for fellowship shows itself among them to be justice. Next, according to fellowship all things are sown in like manner according to their kind; and common nourishment is left open on the ground to all the beasts that graze, and to all equally, mastered by no law, but through the provision of Him who gives and commands, justice is harmoniously present to all. Nor do the matters of generation have a written law—for it would have been transcribed—but they sow and beget equally, having an innate fellowship from justice. In common for all equally did the Maker and Father of all provide an eye for seeing, having legislated by the justice that is from Himself, not distinguishing female from male, nor rational from irrational, nor, in a word, anything from anything; but having apportioned sight with equality and fellowship, He has bestowed it in like manner upon all by a single command. But the laws," says he, "not being able to punish the ignorance of men, taught them to transgress; for the particularity of the laws cut up and gnaws away the fellowship of the divine law"—not understanding the saying of the Apostle, who says: Through the law I knew sin (Rom. 7:7). And "mine" and "yours," he says, crept in through the laws, so that people no longer enjoy in common either earth, or possessions, or even marriage; for in common for all did He make the vines, which refuse neither sparrow nor thief; and the wheat thus, and the other fruits. But fellowship having been transgressed against, and the matters of equality, begat the thief of cattle and of fruits. God, therefore, having made all things for man in common, and having brought together the female with the male in common, and having joined together all the animals in like manner, declared justice to be fellowship with equality. But those who have been born thus have denied the fellowship that brings together their generation. And he says: 'If a man takes one woman in marriage, let him have her, whereas all are able to share in common, just as He showed the rest of the animals to do.'" Having said these things word for word, he again in like manner in these very words adds: "For He implanted a vigorous and more vehement desire in the males for the permanence of the races, which neither law, nor custom, nor anything else of existing things is able to efface; for it is a decree of God."

Editors' notes and page, col. 1268

Footnotes

(6) ‹anchor: ἀνατέλλειν› · call in col 1268 (Greek text-critical note; call in the Greek only)

Leg. ἀνατέλλει.

Read ἀνατέλλει.

(printed under page 642)

Page

running head: O QUINQUE IRENÆI LIBROS. 1268
marginal letters: A σύνην τοῦ Θεοῦ; B καιοσύνης τε τῆς; C θήλειαν ἄῤῥενος; D Κοινῇ τοίνυν ὁ Θεὸς
old-edition numerals: (none)
other: begins with word-fragment σύνην from δικαιο- in col. 1265
other (Q2a): JOIN PENDING. The word δικαιο-|σύνην is split at the column break; the head δικαιο- (printed at the foot of col 1265) is set under the col 1266 rail. By the house rule the whole word δικαιοσύνην (English "justice") belongs at the end of the col 1266 part, and the tail σύνην at the top of this part is then to be dropped. Not changed here, since col 1266 is outside this check; fix both together.
other: footnote 7 (Rom. VII, 7) is called in the facing Latin (col 1267) and belongs to that column's notes; no call in this Greek

PG 7:1269

Et paulo post, pag. 430.

And a little after, page 430.

Ὅτι θεομαχεῖ ὅτε Καρποκράτης, ὅτ' Ἐπιφάνης ἐν αὐτῷ τῷ πολυθρυλλήτῳ βιβλίῳ, τῷ Περὶ δικαιοσύνης, λέγων, ὧδέ πως ἐπιφέρει κατὰ λέξιν. Ἔνθεν ὡς γελοῖον εἰρηκότος τοῦ νομοθέτου, ῥῆμα τοῦτο ἀκουστέον, Οὐκ ἐπιθυμήσεις, πρὸς τὸ γελοιότερον εἰπεῖν, τῶν τοῦ πλησίον· αὐτὸς γὰρ ὁ τὴν ἐπιθυμίαν δοὺς, ὡς συνέχουσαν τὰ τῆς γενέσεως, ταύτην ἀφαιρεῖσθαι κελεύει, μηδενὸς αὐτὴν ἀφελὼν ζώου. Τὸ δὲ, τῆς τοῦ πλησίον γυναικὸς, ἰδιότητα τὴν κοινωνίαν ἀναγκάζων, ἔτι γελοιότερον εἶπε. Καὶ ταῦτα μὲν οἱ γενναῖοι Καρποκρατιανοὶ δογματίζουσι.

That both Carpocrates and Epiphanes fight against God [is plain]: Epiphanes, speaking in that very much-talked-of book, the one On Justice, adds, word for word, something like this: "Hence, as though the lawgiver had said something laughable, this saying is to be heard, You shall not covet, and, to say what is more laughable still, the things of your neighbour; for He who Himself gave desire, as that which holds together the things of generation, commands that it be taken away, though He has taken it away from no living creature. And by 'of your neighbour's wife', forcing what is common into private property, He spoke more laughably still." And these things the noble Carpocratians lay down as dogma.

FRAGMENTA ISIDORI.

FRAGMENTS OF ISIDORE.

Ex lib. De adnata anima, ap. Clementem Alex. lib. II Stromat., pag. 409.

From the book On the Grown-on Soul, in Clement of Alexandria, Stromata, Book II, page 409.

Αὐτὸς γοῦν ὁ τοῦ Βασιλείδου υἱὸς Ἰσίδωρος ἐν τῷ Περὶ προσφυοῦς ψυχῆς, συναισθόμενος τοῦ δόγματος, οἷον ἑαυτοῦ κατηγορῶν, γράφει κατὰ λέξιν· Ἐὰν γάρ τινι πεῖσμα δῷς, ὅτι μή ἐστιν ἡ ψυχὴ μονομερὴς, τῇ δὲ τῶν προσαρτημάτων βίᾳ τὰ τῶν χειρόνων γίνεσθαι πάθη, πρόφασιν οὐ τὴν τυχοῦσαν ἕξουσιν οἱ μοχθηροὶ τῶν ἀνθρώπων λέγειν· Ἐβιάσθην, ἀπηνέχθην, ἄκων ἔδρασα, μὴ βουλόμενος ἐνήργησα· τῆς τῶν κακῶν ἐπιθυμίας αὐτὸς ἡγησάμενος, καὶ οὐ μαχεσάμενος ταῖς τῶν προσαρτημάτων βίαις. Δεῖ δὲ, τῷ λογιστικῷ κρείττονας γενομένους, τῆς ἐλάττονος ἐν ἡμῖν κτίσεως φανῆναι κρατοῦντας.

Isidore himself, at any rate, the son of Basilides, in his book On the Grown-on Soul, perceiving [the drift of] the dogma, as if accusing himself, writes word for word: "For if you give anyone the persuasion that the soul is not of one part, but that the passions of the worse come about through the force of the appendages, the wicked among men will have no small pretext for saying: I was forced, I was carried away, I did it unwillingly, I acted without wishing to; when he himself took the lead in the desire for evil things, and did not fight against the forces of the appendages. But we must become stronger by the reasoning part, and show ourselves masters of the lesser creation within us."

Editors' notes and page, col. 1269

Footnotes

(9) ‹anchor: Ἀντέχου› · call in col 1269 (Greek text-critical note; call in the Greek only)

Ex Epiphanio lege, ἀνέχου.

From Epiphanius read ἀνέχου.

(printed under page 643)

(10) ‹anchor: καὶ στῇς› · call in col 1269 (Greek text-critical note; call in the Greek only)

Lego, καὶ αἰτῇς.

I read καὶ αἰτῇς.

(printed under page 643)

(11) ‹anchor: μόνον ἀπαρτῆσαι› · call in col 1269 (Greek text-critical note; call in the Greek only)

Leg. ἀπαρτίσαι.

Read ἀπαρτίσαι.

(printed under page 643)

Page

running head: 1269 FRAGMENTA GNOS
marginal letters: B Αὐτὸς γοῦν ὁ; C Ἀντέχου 9 τοίνυν; D ἁμαρτάνειν. Ὁ τοιοῦτος
old-edition numerals: (none)
other: full-width Latin lines at top (liquis ostendit animantibus...) and below third paragraph (quod vestibus induatur...) and full-width headings across cols 1269–1270 (Et paulo post...; FRAGMENTA ISIDORI. / Ex lib. De adnata anima...; Ex Moralibus Isidori...; Ex lib. I et II Expositionum...) cut off at right edge, not set; ends with hyphenated word με-
running head: 1269 FRAGMENTA GNOSTICA. 1270
marginal letters: B Αὐτὸς γοῦν ὁ τοῦ Βασιλείδου; C Ἀντέχου τοίνυν (col. 1270 file); D Οὐ θέλομεν ἁμαρτῆσαι (col. 1270 file); A not seen
old-edition numerals: (none)

PG 7:1270

Ex Moralibus Isidori, ap. Clementem Alex., lib. III Stromat., p. 427.

From Isidore's Ethics, in Clement of Alexandria, Stromata, Book III, page 427.

Ἀντέχου τοίνυν, φησὶ κατὰ λέξιν ὁ Ἰσίδωρος ἐν τοῖς Ἠθικοῖς, μαχίμης γυναικὸς, ἵνα μὴ ἀποσπασθῇς τῆς χάριτος τοῦ Θεοῦ· τότε πῦρ ἀποσπερματίσας, εὐσυνειδήτως προσεύχῃ. Ὅταν δὲ ἡ εὐχαριστία σου, φησὶν, εἰς αἴτησιν ἀποπέσῃ, καὶ στῇς τὸ λοιπὸν οὐ κατορθῶσαι, ἀλλὰ μὴ σφαλῆναι, γάμησον. Ἀλλὰ νέος τίς ἐστιν, ἢ πένης, ἢ κατωφερὴς, καὶ οὐ θέλει γῆμαι κατὰ τὸν λόγον, οὗτος τοῦ ἀδελφοῦ μὴ χωριζέσθω· λεγέτω, ὅτι Εἰσελήλυθα ἐγὼ εἰς τὰ ἅγια, οὐδὲν δύναμαι παθεῖν. Ἐὰν δὲ ὑπόνοιαν ἔχῃ, εἰπάτω· Ἀδελφὲ, ἐπίθες μοι τὴν χεῖρα, ἵνα μὴ ἁμαρτήσω· καὶ λήψεται βοήθειαν καὶ νοητὴν καὶ αἰσθητήν. Θελησάτω μόνον ἀπαρτῆσαι τὸ καλὸν, καὶ ἐπιτεύξεται. Ἐνίοτε δὲ τῷ μὲν στόματι λέγομεν, Οὐ θέλομεν ἁμαρτῆσαι· ἡ δὲ διάνοια ἔγκειται ἐπὶ τὸ ἁμαρτάνειν. Ὁ τοιοῦτος διὰ φόβον οὐ ποιεῖ ὃ θέλει, ἵνα μὴ ἡ κόλασις αὐτῷ ἐλλογισθῇ· ἡ δὲ ἀνθρωπότης ἔχει τινὰ ἀναγκαῖα, καὶ φυσικὰ μόνα· ἔχει τὸ περιβάλλεσθαι ἀναγκαῖον καὶ φυσικόν· φυσικὸν δὲ τὸ τῶν ἀφροδισίων, οὐκ ἀναγκαῖον δέ.

Hold out, then, says Isidore word for word in his Ethics, against a quarrelsome woman, so that you may not be torn away from the grace of God; then, having discharged the fire in seed, you pray with a good conscience. But when your thanksgiving, he says, falls away into petition, and you stand for the rest of the time not to do well but only not to fall, marry. But someone is young, or poor, or prone to passion, and does not wish to marry according to the word: let him not be separated from his brother; let him say: I have entered into the holy things, I can suffer nothing. And if he has a misgiving, let him say: Brother, lay your hand on me, that I may not sin; and he will receive help, both intelligible and perceptible. Let him only wish to accomplish the good, and he will attain it. But sometimes we say with the mouth, We do not wish to sin; but the mind is bent upon sinning. Such a one does not do what he wishes for fear, lest the punishment be reckoned to him; but human nature has some things that are necessary, and some natural only; it has being clothed as necessary and natural; but the matter of sexual pleasures as natural, yet not necessary.

Ex lib. I et II Expositionum prophetae Parchor, apud Clementem, lib. VI Stromat., pag. 641 et seqq.

From Books I and II of the Expositions of the Prophet Parchor, in Clement, Stromata, Book VI, page 641 and following.

Ἰσίδωρος ὁ Βασιλείδου υἱὸς ἅμα καὶ μαθητὴς ἐν τῷ πρώτῳ τοῦ προφήτου Παρχὼρ Ἐξηγητικῶν καὶ αὐτὸς κατὰ λέξιν γράφει· Φασὶ δὲ οἱ Ἀττικοὶ με-

Isidore, at once son and disciple of Basilides, in the first [book] of his Expositions of the Prophet Parchor, himself too writes word for word: And the Attic writers say that

Editors' notes and page, col. 1270

Footnotes

(8) ‹anchor: not visible in the page-foot image› · call in col 1270

Deut. V, 21.

Deuteronomy 5:21.

(printed under page 643)

Page

running head: GMENTA GNOSTICA. 1270
marginal letters: B Ipse filius Basilidis; C Patienter sustine; D Nonnunquam autem
old-edition numerals: 352 before Patienter sustine
other: facing Latin version, not set
running head: 1269 FRAGMENTA GNOSTICA. 1270
marginal letters: C Ἀντέχου τοίνυν; D Οὐ θέλομεν ἁμαρτῆσαι
old-edition numerals: 352 in the facing Latin (not set), before Patienter sustine

PG 7:1271

μηνῦσθαί τινα τῷ Σωκράτει, παρεπομένου δαίμονος αὐτῷ· καὶ Ἀριστοτέλης δαίμοσι κεχρῆσθαι πάντας ἀνθρώπους λέγει, συνομαρτοῦσιν αὐτοῖς παρὰ τὸν χρόνον τῆς ἐνσωματώσεως. Προφητικὸν τοῦτο μάθημα λαβὼν καὶ καταθέμενος εἰς τὰ ἑαυτοῦ βιβλία, μὴ ὁμολογήσας ὅθεν ὑφείλετο τὸν λόγον τοῦτον. Καὶ πάλιν ἐν τῷ δευτέρῳ τῆς αὐτῆς συντάξεως, ὧδέ πως γράφει· Καὶ μή τις οἰέσθω, ὅ φαμεν ἴδιον εἶναι τῶν ἐκλεκτῶν, τοῦτο προειρημένον ὑπάρχειν ὑπό τινων φιλοσόφων· οὐ γάρ ἐστιν αὐτῶν εὕρημα· τῶν δὲ προφητῶν σφετερισάμενοι, προσέθηκαν τῷ μὴ ὑπάρχοντι κατ' αὐτοὺς σοφῷ. Αὖθίς τε ἐν τῷ αὐτῷ· Καὶ γάρ μοι δοκεῖ τοὺς προσποιουμένους φιλοσοφεῖν, ἵνα μάθωσι τί ἐστιν ἡ ὑπόπτερος δρῦς, καὶ τὸ ἐπ' αὐτῇ πεποικιλμένον φᾶρος· πάντα ὅσα Φερεκύδης ἀλληγορήσας ἐθεολόγησε, λαβὼν ἀπὸ τῆς τοῦ Χὰμ προφητείας.

certain things were made known to Socrates, a daemon attending him; and Aristotle says that all men have daemons, which accompany them throughout the time of their embodiment. He took this prophetic teaching and set it down in his own books, without acknowledging whence he had filched this saying. And again in the second [book] of the same treatise he writes somewhat as follows: And let no one think that what we say is proper to the elect was said before by certain philosophers; for it is not their discovery; but having appropriated it from the prophets, they ascribed it to him who, by their account, is not wise. And again in the same: For it seems to me that those who make a pretence of philosophizing [ought to learn], that they may learn what the winged oak is, and the embroidered robe upon it: all that Pherecydes taught of divine things in allegory, having taken it from the prophecy of Ham.

VALENTINI FRAGMENTA.

FRAGMENTS OF VALENTINUS.

Fragmenta epistolarum Valentini, ex Clementis Alexandrini lib. III Stromatum, pag. 375 et seqq.

Fragments of the letters of Valentinus, from Clement of Alexandria, Stromata, Book III, page 375 and following.

Ἔοικε δὲ καὶ Οὐαλεντῖνος ἔν τινι ἐπιστολῇ τοιαῦτά τινα ἐν νῷ λαβών· αὐταῖς γὰρ γράφει ταῖς λέξεσι· Καὶ ὡς περίφοβος ἐπ' ἐκείνου τοῦ πλάσματος ὑπῆρξε τοῖς ἀγγέλοις, ὅτε μείζονα ἐφθέγξατο τῆς πλάσεως, διὰ τὸν ἀοράτως ἐν αὐτῷ σπέρμα δεδωκότα τῆς ἄνωθεν οὐσίας, καὶ παῤῥησιαζόμενον· οὕτω καὶ ἐν ταῖς γενεαῖς τῶν κοσμικῶν ἀνθρώπων, φόβοι τὰ ἔργα τῶν ἀνθρώπων τοῖς ποιοῦσιν ἐγένετο, οἷον ἀνδριάντες καὶ εἰκόνες, καὶ πάντων αἱ χεῖρες ἀνύουσιν εἰς ὄνομα Θεοῦ. Εἰς γὰρ ὄνομα ἀνθρώπου πλασθεὶς Ἀδὰμ, φόβον παρέσχεν προόντος ἀνθρώπου, ὡς δὴ αὐτοῦ ἐν αὐτῷ καθεστῶτος, καὶ κατεπλάγησαν, καὶ ταχὺ τὸ ἔργον ἠφάνισαν.

And Valentinus too, in a certain letter, seems to have had some such things in mind; for he writes in these very words: And as a great fear came upon the angels over that moulded figure, when it uttered things greater than its moulding, because of Him who had invisibly given in it a seed of the substance from above, and who spoke freely: so also in the generations of worldly men, the works of men became fears to those who made them, such as statues and images, and [whatever] the hands of all accomplish unto the name of God. For Adam, moulded unto the name of Man, caused fear of the pre-existent Man, as though He stood within him, and they were struck with terror, and quickly made the work disappear.

Editors' notes and page, col. 1271

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 1271

Quid sit ὑπόπτερος δρῦς, quidve symbolice significet, peritioribus aliis divinandum relinquo. Conjicit Grabius Spicileg. haeretic. saec. II, pag. 68, pro δρῦς legendum esse δρύοψ, avis genus apud Aristophanem in Avibus. Sed parum fida videtur conjectura. Totusque hic locus non admodum sanus esse videtur.

What the "winged oak" (ὑπόπτερος δρῦς) is, or what it signifies symbolically, I leave to others more expert to divine. Grabe, in his Spicilegium of the heretics of the second century, p. 68, conjectures that for δρῦς one should read δρύοψ, a kind of bird in Aristophanes' Birds. But the conjecture seems hardly trustworthy. And this whole passage seems not very sound.

(printed under page 644)

Page

running head: 1271 APPENDIX AD QUINQUE IR
marginal letters: A quaedam fuisse; B rebus divinis; C Quinetiam Valentinus; D inviserit qui solus
old-edition numerals: 353 before creationi convenirent
other: facing Latin version, not set
running head: 1271 APPENDIX AD QUINQUE IRENÆI LIBROS. 1272
marginal letters: A μηνῦσθαί τινα τῷ Σωκράτει; B ῥήσας ἐθεολόγησε; C Ἀλλὰ καὶ Οὐαλεντῖνος (col. 1272 file); D πολλῶν οὖσα δαιμόνων (col. 1272 file)
old-edition numerals: 353 in the facing Latin (not set), before creationi

PG 7:1272

Ex eodem, lib. II Stromatum, pag. 409.

From the same, Stromata, Book II, page 409.

Ἀλλὰ καὶ Οὐαλεντῖνος, πρός τινας ἐπιστέλλων, αὐταῖς λέξεσι γράφει περὶ τῶν προσαρτημάτων· Εἷς δέ ἐστιν ἀγαθὸς, οὗ παῤῥησία, ἡ διὰ τοῦ Υἱοῦ φανέρωσις. Καὶ δι' αὐτοῦ μόνου δύναιτο ἂν ἡ καρδία καθαρὰ γενέσθαι, παντὸς πονηροῦ πνεύματος ἐξωθουμένου τῆς καρδίας. Πολλὰ γὰρ ἐνοικοῦντα αὐτῇ πνεύματα οὐκ ἐᾷ καθαρεύειν· ἕκαστον δὲ αὐτῶν τὰ ἴδια ἐκτελεῖ ἔργα, πολλαχῶς ἐνυβριζόντων ἐπιθυμίαις οὐ προσηκούσαις. Καί μοι δοκεῖ ὅμοιόν τι πάσχειν τῷ πανδοχείῳ ἡ καρδία· καὶ γὰρ ἐκεῖνο κατατιτρᾶταί τε καὶ ὀρύττεται, καὶ πολλάκις κόπρου πίμπλαται, ἀνθρώπων ἀσελγῶς ἐμμενόντων, καὶ μηδεμίαν πρόνοιαν ποιουμένων τοῦ χωρίου, καθάπερ ἀλλοτρίου καθεστῶτος· τὸν τρόπον τοῦτον καὶ ἡ καρδία, μέχρι μὴ προνοίας τυγχάνει, ἀκάθαρτος οὖσα, πολλῶν οὖσα δαιμόνων οἰκητήριον. Ἐπειδὰν δὲ ἐπισκέψηται αὐτὴν ὁ μόνος ἀγαθὸς Πατὴρ, ἡγίασται, καὶ φωτὶ διαλάμπει· καὶ οὕτω μακαρίζεται ὁ ἔχων τὴν τοιαύτην καρδίαν, ὅτι ὄψεται τὸν Θεόν.

But Valentinus too, writing to certain persons, writes in these very words about the appendages: But there is One who is good, whose free speech is the manifestation through the Son. And through Him alone could the heart become pure, every evil spirit being thrust out of the heart. For the many spirits dwelling in it do not allow it to be clean; and each of them accomplishes its own works, outraging it in many ways with unbecoming desires. And it seems to me that the heart suffers something like an inn; for that too is holed and dug up, and often filled with dung, men staying in it licentiously and taking no care of the place, as being another's; in this way the heart too, so long as it meets with no care, is unclean, being the dwelling-place of many demons. But when the only good Father visits it, it is sanctified, and shines through with light; and so he who has such a heart is called blessed, because he shall see God.

Editors' notes and page, col. 1272

Footnotes

(1) ‹anchor: ἡ ὑπόπτερος δρῦς› · call in col 1272 (call in the Greek; note printed under page 644, across both foot columns)

What the winged oak may be, or what it may signify symbolically, I leave to others more skilled to guess. Grabe (Spicilegium haereticorum, second century, p. 68) conjectures that for δρῦς we should read δρύοψ, a kind of bird in Aristophanes' Birds. But the conjecture seems hardly trustworthy. And this whole passage seems not altogether sound.

(printed under page 644)

(12) ‹anchor: καὶ ὡς περίφοβος› · call in col 1272 (Greek text-critical note; call in the Greek only)

Leg. ὡσπερεὶ φόβος.

Read ὡσπερεὶ φόβος.

(printed under page 644)

(13) ‹anchor: καὶ πάντων› · call in col 1272 (Greek text-critical note; call in the Greek only)

Leg. πάντα.

Read πάντα.

(printed under page 644)

(14) ‹anchor: οὗ παῤῥησία› · call in col 1272 (Greek text-critical note; call in the Greek only)

Leg. παρουσία.

Read παρουσία.

(printed under page 644)

Page

running head: O QUINQUE IRENÆI LIBROS. 1272
marginal letters: A μηνῦσθαί τινα; B ρήσας ἐθεολόγησε; C Ἀλλὰ καὶ Οὐαλεντῖνος; D πολλῶν οὖσα δαιμόνων
old-edition numerals: (none)
other: begins with word-fragment μηνῦσθαί from με- in col. 1269; full-width headings across cols 1271–1272 (VALENTINI FRAGMENTA. / Fragmenta epistolarum Valentini, ex Clementis Alexandrini lib. III Stromatum, pag. 375 et seqq.; Ex eodem, lib. II Stromatum, pag. 409.); in reading order the text above the second heading (μηνῦσθαί … προφητείας., the first heading, Ἔοικε … ἠφάνισαν.) stands under the col. 1271 rail, and the second heading and the text below it under this rail; no punctuation printed between προσαρτημάτων and Εἷς
running head: 1271 APPENDIX AD QUINQUE IRENÆI LIBROS. 1272
marginal letters: C Ἀλλὰ καὶ Οὐαλεντῖνος; D πολλῶν οὖσα δαιμόνων
old-edition numerals: (none)

PG 7:1273

Ex Clementis Alexandr. lib. III Strom., p. 450 et seq.

From Clement of Alexandria, Stromata, Book III, page 450 and following.

Οὐαλεντῖνος δὲ ἐν τῇ πρὸς Ἀγαθόποδα ἐπιστολῇ, Πάντα, φησὶν, ὑπομείνας, ἐγκρατὴς ἦν, θεότητα Ἰησοῦς εἰργάζετο· ἤσθιε καὶ ἔπινεν ἰδίως, οὐκ ἀποδιδοὺς τὰ βρώματα. Τοσαύτη ἐν αὐτῷ ἐγκρατείας δύναμις, ὥστε καὶ μὴ φθαρῆναι τὴν τροφὴν ἐν αὐτῷ· ἐπεὶ τὸ φθείρεσθαι αὐτὸς οὐκ εἶχεν.

And Valentinus, in his letter to Agathopus, says: Having endured all things, He was continent; Jesus wrought out divinity; He ate and drank in a manner of His own, not giving back the food. So great was the power of continence in Him that the food was not even corrupted in Him, since He Himself was not subject to corruption.

Fragmenta homiliarum Valentini ex Clementis Alexandrini lib. IV Stromat., p. 509.

Fragments of the homilies of Valentinus, from Clement of Alexandria, Stromata, Book IV, page 509.

Οὐαλεντῖνος δὲ, ἔν τινι ὁμιλίᾳ, κατὰ λέξιν γράφει· Ἀπ' ἀρχῆς ἀθάνατοί ἐστε, καὶ τέκνα ζωῆς ἐστε αἰωνίας· καὶ τὸν θάνατον ἠθέλετε μερίσασθαι εἰς ἑαυτοὺς, ἵνα δαπανήσητε αὐτὸν, καὶ ἀναλώσητε, καὶ ἀποθάνῃ ὁ θάνατος ἐν ὑμῖν, καὶ δι' ὑμῶν· ὅταν γὰρ τὸν μὲν κόσμον λύητε, ὑμεῖς δὲ μὴ καταλύησθε, κυριεύετε τῆς κτίσεως καὶ τῆς φθορᾶς ἁπάσης.

And Valentinus, in a certain homily, writes word for word: From the beginning you are immortal, and you are children of eternal life; and you wished to have death apportioned to yourselves, that you might spend it and use it up, and that death might die in you and through you; for when you dissolve the world, but are not yourselves dissolved, you are lords over the creation and over all corruption.

Et paulo post.

And a little after.

Περὶ τούτου τοῦ Θεοῦ ἐκεῖνα αἰνίττεται, γράφων αὐταῖς λέξεσιν· Ὁπόσον ἐλάττων ἡ εἰκὼν τοῦ ζῶντος προσώπου, τοσοῦτον ἥσσων ὁ κόσμος τοῦ ζῶντος αἰῶνος. Τίς οὖν αἰτία τῆς εἰκόνος; μεγαλωσύνη τοῦ προσώπου, παρεσχημένου τῷ ζωγράφῳ τὸν τύπον, ἵνα τιμηθῇ δι' ὀνόματος αὐτοῦ· οὐ γὰρ αὐθεντικῶς εὑρέθη μορφὴ, ἀλλὰ τὸ ὄνομα ἐπλήρωσαν τὸ ὑστερῆσαν ἐν πλάσει. Συνεργεῖ δὲ καὶ τὸ τοῦ Θεοῦ ἀόρατον εἰς πίστιν τοῦ πεπλασμένου.

Concerning this God he hints at those things, writing in these very words: As much as the image is less than the living face, so much is the world inferior to the living Aeon. What, then, is the cause of the image? The majesty of the face, which furnished the painter with the pattern, that it might be honoured through his name; for the form was not found as the authentic original, but the name filled up what was lacking in the moulding. And the invisible [nature] of God also works together for the credit of what was moulded.

Editors' notes and page, col. 1273

Footnotes

(2) ‹anchor: ὁ λαὸς› · call in col 1273 (call in the Greek only; the paragraph Ἤδη δὲ καὶ … φιλῶν αὐτόν. stands under the col. 1274 rail in reading order, and the note, printed under page 645, is set in n1274)

Page

running head: 1273 FRAGMENTA GNOS
marginal letters: A Οὐαλεντῖνος δὲ; B Περὶ τούτου τοῦ; C Εὖ διατεθεῖσθαι
old-edition numerals: (none)
other: full-width headings across cols 1273–1274 (Ex Clementis Alexandr. lib. III...; Fragmenta homiliarum Valentini...; Et paulo post[.]; Valentini dissertatio, de mali origine... / Ex Dialogo contra Marcionitas...); the first three are set here; Pag. 641., the paragraph Ἤδη δὲ καὶ … φιλῶν αὐτόν., the Valentini dissertatio and Ex Dialogo headings and the paragraph Εὖ διατεθεῖσθαι … λέ- are set under the col. 1274 rail in reading order; editors' matter: Pag. 641.; ends with hyphenated word λέ-
running head: 1273 FRAGMENTA GNOSTICA. 1274
marginal letters: A Οὐαλεντῖνος δὲ ἐν τῇ πρὸς Ἀγαθόποδα; B Περὶ τούτου τοῦ Θεοῦ; C Εὖ διατεθεῖσθαι (col. 1274 file); D not seen
old-edition numerals: (none)
other: the facing Latin (right column) is not set.

PG 7:1274

Pag. 641.

Page 641.

Ἤδη δὲ καὶ τῶν τὴν κοινότητα πρεσβευόντων ὁ κορυφαῖος Οὐαλεντῖνος, ἐν τῇ περὶ φίλων ὁμιλίᾳ κατὰ λέξιν γράφει· Πολλὰ τῶν γεγραμμένων ἐν ταῖς δημοσίοις βίβλοις, εὑρίσκεται γεγραμμένα ἐν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ. Τὰ γὰρ κενὰ ταῦτά ἐστι τὰ ἀπὸ καρδίας ῥήματα· Νόμος ὁ γραπτὸς ἐν καρδίᾳ, οὗτός ἐστιν ὁ λαὸς ὁ τοῦ ἠγαπημένου, ὁ φιλούμενος καὶ φιλῶν αὐτόν.

And now Valentinus too, the leader of those who champion community, writes word for word in his homily on friends: Many of the things written in the public books are found written in the Church of God. For these empty things are the words from the heart: the law written in the heart, this is the people of the Beloved, loved by Him and loving Him.

Valentini dissertatio, de mali origine, a cl. Grabio recognita et emendata ex Bodleianae bibliothecae codd. mss. duobus 2040 et 2584, Spicileg. haeret. Saec. II, pag. 55.

A dissertation of Valentinus on the origin of evil, revised and corrected by the celebrated Grabe from two manuscripts of the Bodleian Library, 2040 and 2584, Spicilegium of the Heretics, Second Century, page 55.

Ex Dialogo contra Marcionitas, Origeni ascripto, sect. 4 init.

From the Dialogue against the Marcionites, ascribed to Origen, beginning of section 4.

Εὖ διατεθεῖσθαι νομίζων, ἐπὶ τὴν οἰκίαν ἀνεχώρουν τὴν ἐμήν. Τῇ δὲ ἐπιούσῃ, τουτέστι σήμερον, ἐλθὼν, ἑώρων δύο τινὰς ὁμογενεῖς, ἀνθρώπους λέγω δὴ διαπληκτιζομένους, καὶ λοιδορουμένους ἀλλήλοις, ἕτερον πρὸς τὸν ἕτερον, ἠδ' αὖ πάλιν ἀμφαιματῶσαι πειρώμενον τὸν πλησίον. Ἤδη δέ τινες καὶ δεινότερα τολμᾶν ἤρχοντο· ὃς μὲν γὰρ ἔσκυλε νεκρὸν, καὶ τὸ κρυβὲν ἤδη σῶμα τῇ γῇ, πάλιν ἐδείκνυεν ἡλίῳ, καὶ τὴν ὁμοίαν οὕτως ἐνύβριζεν εἰκόνα, βορὰν κυσὶ καταλιπὼν τὸν νεκρόν· τὸ δὲ ξίφος ἐγύμνου, καὶ ἐπὶ τὸν ὅμοιον ἄνθρωπον ἐχώρει. Καὶ ὁ μὲν φυγῇ τὴν σωτηρίαν πορίζειν ἤθελεν, ὁ δὲ διώκειν οὐκ ἐπαύετο, οὐδὲ τοῦ θυμοῦ κρατεῖν ἤθελε. Καὶ τί δεῖ πλέον λέ-

Thinking that I was in a good state, I went back to my own house. And on the following day, that is, today, coming [out], I saw two men of the same kind, men, I mean, fighting with each other and reviling one another, the one against the other, and again one trying to bloody his neighbour. And now some began to dare even more terrible things; for one despoiled a corpse, and the body already hidden in the earth he showed again to the sun, and thus outraged the image like his own, leaving the corpse as food for dogs; and another bared his sword and went at the man like himself. And the one wished to procure his safety by flight, but the other did not cease pursuing, nor was he willing to master his anger. And what need is there further to

Editors' notes and page, col. 1274

Footnotes

(15) ‹anchor: in alterum similem› · call in col 1274

Sc. virum cognatum superstitem.

That is, the surviving kinsman.

(printed under page 645)

(2) ‹anchor: ὁ λαός (Latin: populus dilecti)› · call in col 1274 (printed in the Greek, col 1273)

Existimat cl. Grabius l. II Spicilegii haeret. saec. II, pag. 54, pro λαός legendum esse λόγος, quod explicare satagit ex Eclogis propheticis Valentinianorum apud Clementem pag. 809. col. 1: Νόμος καὶ λόγος αὐτὸς ὁ Σωτὴρ λέγεται, ὡς Πέτρος ἐν κηρύγματι: Lex et verbum ipse Salvator dicitur, sicut Petrus in praedicatione ait. Sed vereor ut haec conjectura aliis satis firma videatur, quibus λαός nihil incommodum hic sonat. Sensus enim esse videtur, eos qui legem in corde scriptam gerunt, esse populum dilecti, etc.

The learned Grabe, in the place cited, Spicilegium of the heretics of the second century, p. 54, thinks that for λαός ("people") one should read λόγος ("word"), which he tries to explain from the Prophetic Eclogues of the Valentinians in Clement, p. 809, col. 1: "The Saviour himself is called Law and Word, as Peter says in the Preaching." But I fear this conjecture may not seem firm enough to others, to whom λαός sounds in no way awkward here. For the sense seems to be that those who carry the law written in their heart are the people of the beloved, etc.

(printed under page 645)

Page

running head: 1275 APPENDIX AD QUINQUE IRE
marginal letters: A volebat; ille vero; B init, alienis insidiatus; C Sed neque judicabam; D ex iis quae non sunt
old-edition numerals: 355 before Sed neque judicabam
other: facing Latin version, not set

PG 7:1276

γειν; ἀλλ' ὅτι χωρήσας ἐπ' αὐτὸν εὐθέως ἔπαισε τῷ ξίφει· ὁ δὲ ἱκέτης τῷ πλησίον ἐγένετο, καὶ χεῖρας ἱκεσίας ὤρεγε, καὶ τὴν μὲν ἐσθῆτα διδόναι ἤθελε, μόνον δὲ τὸ ζῇν ἔχειν ἠξίου· ὁ δὲ οὐκ ἐθραύετο τὸν θυμὸν, οὐδὲ ἠλέει τὸν ὁμογενῆ, οὐδὲ ἑαυτὸν διὰ τῆς εἰκόνος ἐκείνου βλέπειν ἤθελεν, ἀλλ' ὡς ἄγριος θὴρ τῷ ξίφει τῆς βορᾶς ἤρχετο· ἤδη δὲ καὶ τὸ σῶμα τῷ ὁμοίῳ προσέφερε σώματι· τοσοῦτος γὰρ ἦν τῷ θυμῷ. Καὶ ἦν ἰδεῖν τὸν μὲν ἠδικημένον, τὸν δὲ λοιπὸν σκυλεύοντα, καὶ μηδὲ γῇ σκεπάζοντα τὸ σῶμα· τῆς γὰρ ἐσθῆτος ἐγύμνωσε. Πρὸς δὲ τούτοις, ἕτερος προσῄει, ὃς τοῦ πλησίον γυναῖκα παίζειν ἤθελε, λῃστεύων γάμον ἀλλότριον· καὶ ἐπὶ παράνομον κοίτην τραπῆναι παρορμῶν τὸν γεγαμηκότα, γνήσιον πατέρα γενέσθαι μὴ θέλων. Ἐντεῦθεν καὶ ταῖς τραγῳδίαις πιστεύειν ἠρχόμην, καὶ τοῦτό ἐστι, δι' ὧν ἀληθῶς ἐδόκει μοι γεγονέναι. Πιστεύω καὶ τὴν Οἰνομάου πάροινον ἐπιθυμίαν, καὶ τὴν τῶν ἀδελφῶν διὰ ξίφους φιλονεικίαν οὐκ ἀπιστῶ. Τοσούτων τοίνυν καὶ τοιούτων θεατὴς γενόμενος ἐγὼ, πόθεν ταῦτα ἀναζητεῖν ἠρχόμην· τίς δὲ καὶ ἡ τῆς κινήσεως αὐτῶν ἀρχή; Καὶ τίς ὁ τοσαῦτα κατὰ ἀνθρώπων μηχανησάμενος; Πόθεν τε ἡ εὕρεσις αὐτῶν; καὶ, τίς ὁ τούτων διδάσκαλος; Καὶ τὸν μὲν Θεὸν ποιητὴν τούτων λέγειν, τολμᾷν οὐχ οἷός τε ἦν.

more, save that having advanced against him, he straightway struck him with the sword? And the man became a suppliant to his neighbour, and stretched out suppliant hands, and wished to give up his garment, and asked only to have his life; yet the other was not broken in his wrath, nor did he pity his kinsman, nor wished to see himself through that man's image, but like a wild beast began his meal with the sword, and was already bringing the body to the like body, so great was he in his wrath. And one could see the one wronged, and the other stripping him henceforth and not even covering the body with earth, for he stripped it of its garment. And besides these, another came up who wished to sport with his neighbour's wife, plundering another's marriage, and urging the married man to turn to an unlawful bed, not wishing to become a lawful father. Thence I began to believe even the tragedies, and this is that through which those things seemed to me truly to have happened. I believe also the drunken desire of Oenomaus, and I do not disbelieve the strife of the brothers with the sword. Having become, therefore, a spectator of so many and such things, I began to seek out whence these things come: and what is the beginning of their motion? And who is it that contrived such great things against men? And whence is the invention of them? And who is the teacher of these things? And to call God the Maker of these things, I could not bring myself to dare.

Ἀλλὰ μὲν οὐδὲ ἐξ αὐτοῦ τὴν ὑπόστασιν ἔχειν, οὐδὲ τὴν τοῦ εἶναι σύστασιν· πῶς γὰρ οἷόν τε ἦν ταῦτα περὶ τοῦ Θεοῦ ἐννοεῖν; Ὁ μὲν γὰρ ἀγαθὸς, καὶ τῶν κρειττόνων ποιητὴς, τῶν δὲ φαύλων αὐτῷ πρόσεστιν οὐδέν · ἀλλ' οὐδὲ τοῖς τοιούτοις χαίρειν πέφυκεν, ἀπαγορεύει δὲ καὶ τὴν γένεσιν αὐτῶν· καὶ τοὺς μὲν χαίροντας τούτοις ἀποβάλλεται, τοὺς δὲ φεύγοντας αὐτὰ προσίεται. Καὶ πῶς οὐκ ἄτοπον τὸν Θεὸν τούτων λέγειν δημιουργὸν, τὸν ταῦτα παραιτούμενον; Οὐδὲ γὰρ ἂν ἐβούλετο μὴ εἶναι ταῦτα, εἰ πρῶτος αὐτῶν ποιητὴς ὑπῆρχεν αὐτός. Τοὺς γὰρ προσιόντας αὐτῷ μιμητὰς αὐτῷ γενέσθαι θέλει. Ὅθεν ἄλογον ἔδειξεν εἶναί μοι, ταῦτα προσάπτειν αὐτῷ, ἢ ὡς ἐξ αὐτοῦ γεγονότα, ἢ (εἰ καὶ τὰ μάλιστα συγχωρήσειν ἐξ οὐκ ὄντων δυνατὸν εἶναί τι γενέσθαι) ὅτι καὶ τὰ κακὰ ἐποίησεν αὐτός. Ὁ γὰρ, ἐκ τοῦ οὐκ εἶναι, εἰς τὸ εἶναι αὐτὰ ποιήσας, οὐκ ἂν ἐκ τοῦ εἶναι ἀνῄρει πάλιν · ἢ εἰ τοῦτο ἀνάγκη λέγειν, ὡς ἦν ποτε καιρὸς, ὅτε τοῖς κακοῖς ἔχαιρεν ὁ Θεός· νῦν δὲ, ὅπερ ἀδύνατον εἶναί μοι δοκεῖ, λέγειν τοῦτο περὶ Θεοῦ, ἀνοίκειον αὐτοῦ τῆς φύσεως τοῦτο προσαρμόζειν.

Nay, indeed, I did not even judge that they have their subsistence from Him, or the constitution of their being; for how was it possible to think these things concerning God? For He indeed is good, and the Maker of better things, while nothing of base things belongs to Him; nor is it in His nature to rejoice in such things, and He forbids even the coming into being of them; and those who rejoice in these things He casts away, while those who flee them He receives to Himself. And how is it not absurd to call God the Demiurge of these things, when He deprecates them? For neither would He have wished these things not to exist, if He Himself had been their first Maker. For He wishes those who approach Him to become imitators of Him. Whence it seemed to me unreasonable to attach these things to Him, either as having come into being from Him, or (even if one were to grant ever so much that it is possible for something to come into being out of things that are not) that He Himself also made evil things. For He Who made them to be out of not being would not again destroy them out of being; or else, if it were necessary to say this, that there was once a time when God rejoiced in evil things, whereas now—which seems to me impossible to say concerning God—it is unbefitting His nature to adapt this to Him.

Διόπερ ἔδοξέ μοι συνυπάρχειν τε αὐτῷ, ᾧ τοὔνομα ὕλη · ἐξ ἧς τὰ ὄντα ἐδημιούργησε, τέχνῃ σοφῇ διακρίνας, καὶ διακοσμήσας καλῶς, ἐξ ἧς καὶ τὰ κακὰ εἶναι δοκεῖ · ἀποιήτου γὰρ καὶ ἀσχηματίστου οὔσης αὐτῆς, πρὸς δὲ τούτοις καὶ ἀτάκτως φερομένης, δεομένης τε τῆς τοῦ Θεοῦ τέχνης· οὐκ ἐφθόνησεν οὗτος,

Wherefore it seemed to me that there coexisted with Him that whose name is matter, out of which He fashioned the things that exist, having separated them with wise art and ordered them well, and out of which evil things also seem to be; for since it was unmade and unformed, and besides these things was also borne along in disorderly fashion, and stood in need of the art of God, He did not begrudge it,

Editors' notes and page, col. 1276

Footnotes

(16) ‹anchor: not visible in the page-foot image› · call in col 1276 (Greek text-critical note; call in the Greek only)

Sic Bodl.

So the Bodleian manuscript.

(printed under page 646)

(17) ‹anchor: not visible in the page-foot image› · call in col 1276 (Greek text-critical note; call in the Greek only)

Sic Bodl.

So the Bodleian manuscript.

(printed under page 646)

(18) ‹anchor: ἄλογον ἔδειξεν› · call in col 1276 (Greek text-critical note; call in the Greek only)

Leg. ἔδοξεν.

Read ἔδοξεν.

(printed under page 646)

(19) ‹anchor: μάλιστα συγχωρήσειεν› · call in col 1276 (Greek text-critical note; call in the Greek only)

F. συγχωρήσεια.

Perhaps συγχωρήσεια.

(printed under page 646)

(20) ‹anchor: τοῦ οὐκ εἶναι, εἰς› · call in col 1276 (Greek text-critical note; call in the Greek only)

Sic cod. Reg. 2276.

So the Royal codex 2276.

(printed under page 646)

(21) ‹anchor: Θεοῦ, ἀνοίκειον› · call in col 1276 (Greek text-critical note; call in the Greek only)

Sic Bodl.

So the Bodleian manuscript.

(printed under page 646)

Page

running head: QUINQUE IRENÆI LIBROS. 1276
marginal letters: A γειν; ἀλλ' ὅτι; B στεύειν ἠρχόμην; C Ἀλλὰ μὲν οὐδὲ; D σθαι) ὅτι καὶ
old-edition numerals: (none)
other: begins with word-fragment γειν from λέ- in col. 1273; two full-width lines of facing Latin above C (...es machinaretur; unde harum rerum...) cut off at left edge, not set; ends mid-sentence

PG 7:1277

οὔτε διαπαντὸς καταλιπεῖν αὐτὴν οὕτω φέρεσθαι, ἀλλὰ δημιουργεῖν ἤρχετο, καὶ ἀπὸ τῶν χειρίστων αὐτῆς τὰ κάλλιστα διακρίνειν ἤθελε, καὶ οὕτω γοῦν ἐδημιούργησε. Τὰ δ' ὅσα αὐτῆς, ὡς ἐποίει, τρυγώδη ἐτύγχανε· ταῦτα, ἀνάρμοστα ὄντα πρὸς δημιουργίαν, ὡς εἶχε, κατέλειψε, κατ' οὐδὲν αὐτῷ προσήκοντα. Ἐξ ὧν δοκεῖ μοι νῦν παρὰ ἀνθρώποις ἐπιῤῥεῖν τὰ κακά.

nor to leave it to be borne along so for ever, but He began to fashion it, and wished to separate its fairest parts from its worst, and so indeed He fashioned it. But whatever parts of it, as He was making it, proved to be dreggy, these, being unsuited to fashioning, He left as they were, as in no way befitting Him. From these, it seems to me, evils now flow in upon men.

FRAGMENTUM LIBRI CUJUSDAM VALENTINIANI.

FRAGMENT OF A CERTAIN VALENTINIAN BOOK.

Ex Epiphanio haer. XXXI, § 5 et seqq., pag. 168 et seqq. edit. Paris. 1622.

From Epiphanius, Heresy XXXI, § 5 and following, page 168 and following, Paris edition of 1622.

Τάδε παρὰ φρονίμοις. Παρὰ δὲ ψυχικοῖς, παρὰ δὲ σαρκικοῖς, παρὰ δὲ κοσμικοῖς, παρὰ δὲ τῷ μεγέθει, Νοῦς ἀκατάργητος τοῖς ἀκαταργήτοις χαίρειν. Ἀνονομάστων ἐγὼ καὶ ὑπερουρανίων μνείαν ποιοῦμαι πρὸς ὑμᾶς, οὔτε Ἀρχαῖς, οὔτε Ἐξουσίαις, οὔτε ὑποταγαῖς, οὔτε πᾶσι περινοηθῆναι δυναμένων, μόνῃ δὲ τῇ τοῦ Ἀτρέπτου ἐννοίᾳ πεφανερωμένων. Οὔτε γὰρ ἀρχῆς ὁ Αὐτοπάτωρ αὐτὸς ἐν ἑαυτῷ περιεῖχε τὰ πάντα ὄντα ἐν ἑαυτῷ ἐν ἀγνωσίᾳ (ὃν καλοῦσί τινες Αἰῶνα ἀγήρατον, ἀεὶ νεάζοντα, ἀῤῥενόθηλυν, ὃς πάντοτε περιέχει τὰ πάντα, καὶ οὐκ ἐμπεριέχεται)· τότε ἡ ἐν αὐτῷ Ἔννοια ἠθέλησεν ἐκείνην (ἣν τινες Ἔννοιαν ἔφασαν, ἕτεροι Χάριν οἰκείως, διὰ τὸ ἐπικεχορηγηκέναι αὐτὴν θησαυρίσματα τοῦ Μεγέθους τοῖς ἐκ τοῦ Μεγέθους· οἱ δὲ ἀληθεύσαντες Σιγὴν προσηγόρευσαν, ὅτι δι' ἐνθυμήσεως χωρὶς λόγου τὰ πάντα τὸ Μέγεθος ἐτελείωσεν)· ὡς οὖν προεῖπον, ἡ ἄφθαρτος Αἰωνία βουληθεῖσα δεσμὰ ῥῆξαι, ἐθήλυνε τὸ Μέγεθος ἐπ' ὀρέξει ἀναπαύσεως αὐτοῦ. Καὶ αὕτη, αὐτῷ μιγεῖσα, ἀνέδειξε τὸν Πατέρα τῆς Ἀληθείας, ὃν οἰκείως οἱ τέλειοι Ἄνθρωπον ὠνόμασαν, ὅτι ἦν ἀντίτυπος τοῦ προόντος Ἀγεννήτου.

These things among the wise. But among the psychics, among the carnal, among the worldly, among the Greatness, an Intellect that cannot be abolished [sends] greeting to those that cannot be abolished. I make mention to you of things nameless and above the heavens, which can be comprehended neither by Principalities, nor by Powers, nor by subordinates, nor by all, but have been manifested to the Thought of the Unchangeable alone. For when at the beginning the Self-Father himself contained in himself all things, which were in himself in unknowing (he whom some call the Aeon that does not age, ever young, male-female, who always contains all things and is not contained), then the Thought that was in him willed — that Thought (whom some called Thought, others fittingly Grace, because she has furnished treasures of the Greatness to those from the Greatness; but those who spoke truly named her Silence, because the Greatness accomplished all things through reflection without speech) — as I said before, then, the incorruptible Aeonian one, wishing to break the bonds, made the Greatness female through desire for his rest. And she, mingling with him, brought forth the Father of Truth, whom the perfect fittingly named Man, because he was the antitype of the pre-existent Unbegotten.

Editors' notes and page, col. 1277

Footnotes

(22) ‹anchor: διαπαντὸς καταλιπεῖν› · call in col 1277 (Greek text-critical note; call in the Greek only)

F. κατέλιπεν.

Perhaps κατέλιπεν.

(printed under page 647)

(23) ‹anchor: καὶ ὑπερουρανίων› · call in col 1277 (Greek text-critical note; call in the Greek only)

V. cod. μυστήριον πρὸς ὑμᾶς.

V. [abbreviation not expanded] codex: μυστήριον πρὸς ὑμᾶς.

(printed under page 647)

(24) ‹anchor: πεφανερωμένων. Οὔτε› · call in col 1277 (Greek text-critical note; call in the Greek only)

Leg. ὅτε.

Read ὅτε.

(printed under page 647)

(25) ‹anchor: τοῦτο βουλομένης› · call in col 1277 (Greek text-critical note; call in the Greek only)

V. βουληθείσης.

V. [abbreviation not expanded] βουληθείσης.

(printed under page 647)

(26) ‹anchor: τῆς προσούσης› · call in col 1277 (Greek text-critical note; call in the Greek only)

F. προούσης.

Perhaps προούσης.

(printed under page 647)

Page

running head: 1277 FRAGMENTA GNOST
marginal letters: A οὔτε διαπαντὸς; B Τάδε παρὰ φρονίμοις; C θυμήσεως χωρὶς; D ρωθῇ τοῖς ἐξ αὐτοῦ
old-edition numerals: (none)
other: begins mid-sentence; full-width headings across cols 1277–1278 (FRAGMENTUM LIBRI CUJUSDA... / Ex Epiphanio haer. XXXI...) cut off at right edge, not set; ends mid-sentence
running head: 1277 FRAGMENTA GNOSTICA. 1278
marginal letters: A οὔτε διαπαντὸς καταλιπεῖν; B Τάδε παρὰ φρονίμοις; C ἐνθυμήσεως ... ἐτελείωσεν; D ρισθεῖσα (col. 1278 file)
old-edition numerals: 356 in the facing Latin (not set), before igitur, ut dixi
QA Q3a (2026-11-07): PLACEMENT. The Greek of col. 1277 from "Μετὰ τοῦτο δὲ ἡ Σιγὴ φυσικὴν" to the column's last words "Λόγος καὶ Ζωή, καὶ" (with calls 25 and 26) is printed in THIS column, below the B mark, but stands in parts/c1278_a.md under the 1278 rail; col. 1278 prints only the facing Latin (not set), so it should be rail-only. Not moved here, since Q3a writes only its own columns: move it (source and English) to the end of c1277_a.md and leave 1278 rail-only.
QA Q3a: in that moved stretch the page prints ἀναδεικνῦσι (circumflex) three times (ἀναδεικνῦσι τὴν Ἀλήθειαν; ἀναδεικνῦσι τετράδα; ἀναδεικνῦσι Δωδεκάδα); the file has ἀναδεικνύσι. Correct when moving.

PG 7:1278

Μετὰ τοῦτο δὲ ἡ Σιγὴ φυσικὴν ἑνότητα φωτὸς προενεγκαμένη σὺν τῷ Ἀνθρώπῳ (ἦν δὲ αὐτῶν ἡ συνέλευσις τὸ θέλειν), καὶ ἀναδεικνύσι τὴν Ἀλήθειαν. Ἀλήθεια δὲ ὑπὸ τῶν τελείων οἰκείως ὠνομάσθη, ὅτι ἀληθῶς ὁμοία ἦν τῇ ἑαυτῆς μητρὶ Σιγῇ, τῆς Σιγῆς τοῦτο βουλομένης, ἀπὸ μερισμῶν φώτων τοῦ τε ἄῤῥενος καὶ τῆς θηλείας ἴσον εἶναι, ὅπως δι' ἑαυτῶν καὶ ἡ ἐν αὐτοῖς φανερωθῇ τοῖς ἐξ αὐτοῦ ἐν αὐτῷ εἰς αἰσθητικὰ φῶτα μερισθεῖσα. Μετὰ τοῦτο ἡ Ἀλήθεια μητρικὴν προενεγκαμένη Προύνεικίαν, ἐθήλυνε τὸν πατέρα ἑαυτῆς εἰς ἑαυτὴν, καὶ συνῆσαν ἑαυτοῖς ἀφθάρτῳ μίξει καὶ ἀγηράτῳ συγκράσει. Καὶ ἀναδεικνύσι τετράδα πνευματικὴν ἀῤῥενόθηλυν, ἀντίτυπον τῆς προσούσης τετράδος, ἥτις ἦν Βυθὸς, Σιγὴ, Πατὴρ, Ἀλήθεια. Αὕτη δὲ ἡ ἐκ τοῦ Πατρὸς καὶ τῆς Σιγῆς τετρὰς, Ἄνθρωπος, Ἐκκλησία, Λόγος, Ζωή. Τότε τοῦ πάντα περιέχοντος Βυθοῦ θελήματι ὁ Ἄνθρωπος καὶ ἡ Ἐκκλησία πατρικῶν μνησθέντες λόγων συνῆσαν ἑαυτοῖς, καὶ ἀναδεικνύσι Δωδεκάδα Προυνείκων ἀῤῥενόθηλυν. Οἱ οὖν ἄῤῥενές εἰσι, Παράκλητος, Πατρικὸς, Μητρικὸς, Ἀείνους, Θελητὸς, ὅ ἐστι Φῶς, Ἐκκλησιαστικός. Αἱ δὲ θήλειαι, Πίστις, Ἐλπὶς, Ἀγάπη, Σύνεσις, Μακαρία, Σοφία. Μετέπειτα δὲ Λόγος καὶ Ζωὴ, καὶ

After this Silence, having brought forth a natural unity of light together with Man (their coming together was the willing), also brings forth Truth. And Truth was fittingly so named by the perfect, because she was truly like her own mother Silence, Silence wishing this, that from the divisions of the lights of the male and of the female [the result] should be equal, so that through themselves the [unity] in them, divided into perceptible lights, might be manifested to those who are from him in him. After this Truth, bringing forth the maternal Lasciviousness, made her father female towards herself, and they came together with each other in incorruptible mingling and unageing blending. And they bring forth a spiritual male-female tetrad, the antitype of the tetrad already existing, which was Depth, Silence, Father, Truth. And this is the tetrad from the Father and Silence: Man, Church, Word, Life. Then by the will of Depth, who contains all things, Man and Church, remembering the paternal words, came together with each other, and bring forth a male-female Dodecad of Prouneikoi. The males, then, are: Paraclete, Paternal, Maternal, Ever-Mind, Willed, which is Light, Ecclesiastical. And the females: Faith, Hope, Love, Understanding, Blessed, Wisdom. And afterwards Word and Life, and

Editors' notes and page, col. 1278

Page

running head: 1279 APPENDIX AD QUINQUE IR
marginal letters: A Homo, atque Ecclesia; B Cum igitur absolutus; C mares alios substituit; D conjunctus est
old-edition numerals: 357 before conjuncta luminibus
other: facing Latin version, not set

PG 7:1280

αὐτοὶ, τὸ τῆς αἰνέσεως ἀναπλάσαντες δώρημα, ἑαυτοῖς ἐκοινώνησαν. Ἦν δὲ ἡ κοινωνία αὐτῶν τὸ θέλημα. Καὶ συνελθόντες ἀνεδείξαντο Δεκάδα Προὐνίκων, καὶ αὐτῶν ἀῤῥενοθηλειῶν. Ὧν οἱ μὲν ἄῤῥενές εἰσι, Βύθιος, Ἀγήρατος, Αὐτοφυὴς, Μονογενὴς, Ἀκίνητος. Οὗτοι τὴν προσωνυμίαν τὴν δόξαν τοῦ πάντα περιέχοντος ἐποιήσαντο. Αἱ δὲ θήλειαι, Μίξις, Ἕνωσις, Σύγκρασις, Ἑνότης, Ἡδονή. Καὶ αὗται τὴν προσωνυμίαν εἰς δόξαν τῆς Σιγῆς περιεποιήσαντο.

themselves also, having fashioned the gift of praise, had fellowship with one another. And their fellowship was their will. And having come together, they brought forth to view a Decad of Prunici, themselves also male-female. Of whom the males are Bythius, Ageratus, Autophyes, Monogenes, Acinetus. These made their appellation to the glory of the All-Encompassing One. And the females are Mixis, Henosis, Syncrasis, Henotes, Hedone. And these acquired their appellation to the glory of Silence.

Τετελειωμένης οὖν τῆς κατὰ πατέρα Ἀληθείας τριακάδος (ἣν οἱ ἐπίγειοι μὴ ἐπιστάμενοι ἀριθμοῦσι, καὶ ὁπόταν ἔλθωσιν ἐπ' αὐτὴν, μηκέτι ἀριθμὸν εὑρίσκοντες, ἀνακυκλοῦσι πάλιν ἀριθμοῦντες αὐτήν. Ἔστι δὲ, Βυθὸς, Σιγὴ, Πατὴρ, Ἀλήθεια, Ἄνθρωπος, Ἐκκλησία, Λόγος, Ζωὴ, Πατρικὸς, Μητρικὸς, Παράκλητος, Ἀείνους, Θελητὸς, Ἐκκλησιαστικὸς, Πίστις, Ἐλπὶς, Ἀγάπη, Σύνεσις, Μακαρία, Σοφία, Βύθιος, Ἀγήρατος, Αὐτοφυὴς, Ὁλογενὴς, Ἀκίνητος, Μίξις, Γνῶσις, Σύγκρασις, Ἑνότης, Ἡδονή)· τότε ὁ πάντα περιέχων συνέσει τῇ ἀνυπερβλήτῳ, δογματίσας τε κληθῆναι ἑτέραν Ὀγδοάδα ἀντὶ τῆς προούσης αὐθεντικῆς Ὀγδοάδος, ἥτις ἐν τῷ ἀριθμῷ τῆς Τριακάδος μένει (οὐ γὰρ ἦν Μεγέθους φρόνημα εἰς ἀριθμὸν πίπτειν), ἀντέστησεν ἀντὶ τῶν ἀρσένων τοὺς ἄρσενας, Μόνον, Τρίτον, Πέμπτον, Ἕβδομον, καὶ τὰς θηλείας, Δυάδα, Τετράδα, Ἑξάδα, Ὀγδοάδα. Αὕτη οὖν ἡ Ὀγδοάς ἐστιν ἡ ἀντικληθεῖσα ἀντὶ τῆς προούσης Ὀγδοάδος· Βυθοῦ, Πατρὸς, Ἀνθρώπου, Λόγου, καὶ Σιγῆς, Ἀληθείας, Ἐκκλησίας, Ζωῆς· ἥτις ἡνώθη τοῖς φωσὶ, καὶ ἐγένετο Τριακὰς ἀπηρτισμένη, καὶ ἡ προοῦσα Ὀγδοὰς ἀναπαυομένη, ὅτε Βυθὸς ἐξῆλθε Μεγέθους στηρίγματι ἑνωθῆναι τῇ Τριακάδι αὐτῇ ἦν. Τῇ γὰρ ἀληθείᾳ καὶ ὁ Πατὴρ τῆς Ἀληθείας συνήρχετο τῇ Ἐκκλησίᾳ, καὶ ὁ Μητρικὸς εἶχε τὴν Ζωὴν, καὶ ὁ Παράκλητος τὴν Ἑνάδα, καὶ ἡ Ἑνὰς ἡνοῦτο τῷ Πατρὶ τῆς Ἀληθείας, καὶ ὁ Πατὴρ τῆς Ἀληθείας ἦν μετὰ τῆς Σιγῆς. Ὁ Λόγος δὲ ὁ πνευματικὸς ἐκοινώνει Πνεύματι, καὶ ἀφθάρτῳ συγκράσει ποιῶν τὸ τέλος τοῦ Αὐτόμητρος, ἀδιχοτόμητον τὴν ἑαυτοῦ ἀνάπαυσιν. Ἡ οὖν Τριακὰς, ἀπαρτίσασα βύθια μυστήρια, τελείως ἄγαμον ἐν ἀφθάρτοις ἀπέδειξε φῶτα ἄφθαρτα, ἅτινα Ἑνότης ὠνομάσθησαν τέκνα, καὶ ἀχαρακτήριστα. Ἦσαν οὖν μικροῦ μὴ παρακειμένου ἐκτὸς φρονήσεως ἀναπαυόμενα χωρὶς ἐννοίας· περὶ γὰρ οὗ τις πράσσει, ἐὰν μὴ νοῇ καθολικῶς, οὐ πράσσει. Τότε γενομένων τῶν φώτων, ὧν τὴν πολυπλήθειαν πρὸς ἀριθμὸν ἐξειπεῖν οὐκ ἀναγκαῖον, περινοεῖν δὲ (ἕκαστον γὰρ τὸ ἴδιον ὄνομα κεκλήρωται δι' ἐπίγνωσιν ἀῤῥήτων μυστηρίων)· ἡ οὖν Σιγὴ, βουληθεῖσα εἰς ἐκλογὴν γνώσεως ἅπαντας ὦσαι, συνῆγε τῇ δευτέρᾳ ἀντιτεθείσῃ Ὀγδοάδι ἀφθάρτῳ μίξει, νοϊκῇ δὲ βουλήσει.

When therefore the Triacad according to the Father of Truth had been perfected (which earthly men number without understanding, and whenever they come to it, no longer finding a number, they revolve back again, numbering it; and it is Bythus, Silence, Father, Truth, Man, Ecclesia, Logos, Zoe, Patricus, Metricus, Paracletus, Aeinous, Theletus, Ecclesiasticus, Pistis, Elpis, Agape, Synesis, Macaria, Sophia, Bythius, Ageratus, Autophyes, Hologenes, Acinetus, Mixis, Gnosis, Syncrasis, Henotes, Hedone), then the All-Encompassing One, in His unsurpassed understanding, having decreed that another Ogdoad should be called in place of the pre-existing authentic Ogdoad which remains in the number of the Triacad (for it was not the mind of the Majesty to fall under number), set over against the males the males Monos, Tritos, Pemptos, Hebdomos, and the females Dyas, Tetras, Hexas, Ogdoas. This Ogdoad, therefore, is the one called in place of the pre-existing Ogdoad of Bythus, Father, Man, Logos, and Silence, Truth, Ecclesia, Zoe; which was united to the lights, and became a completed Triacad, and the pre-existing Ogdoad at rest, when Bythus went forth by the support of the Majesty to be united to that Triacad. For in truth both the Father of Truth came together with Ecclesia, and Metricus had Zoe, and Paracletus had Henas, and Henas was united to the Father of Truth, and the Father of Truth was with Silence. And the spiritual Logos had fellowship with Spirit, making by an incorruptible blending the consummation of Autometer, His own undivided rest. The Triacad, therefore, having completed the deep mysteries, completely unmarried among the incorruptible ones, brought forth to view incorruptible lights, which were named children of Unity, and uncharacterized. They were, therefore, with almost nothing lying beside them, resting outside of intelligence without thought; for concerning that which someone does, unless he understands universally, he does not act. Then, when the lights had come into being—whose multitude it is not necessary to tell out by number, though one must comprehend them mentally (for each has been allotted its own name for the full knowledge of ineffable mysteries)—Silence, therefore, having wished to impel all into an election of knowledge, brought them together with the second counter-posited Ogdoad in an incorruptible mingling and an intellectual counsel.

Editors' notes and page, col. 1280

Footnotes

(27) ‹anchor: not visible in the page-foot image› · call in col 1280 (Greek text-critical note; call in the Greek only)

F. εἰς τήν.

Perhaps εἰς τήν.

(printed under page 648)

(28) ‹anchor: not visible in the page-foot image› · call in col 1280 (Greek text-critical note; call in the Greek only)

Leg. Μονογενής.

Read Μονογενής.

(printed under page 648)

(29) ‹anchor: τῇ Τριακάδι αὐτὴ ἦν› · call in col 1280 (Greek text-critical note; call in the Greek only)

F. ἡ Τριακὰς αὕτη ἦν, sed haec corrupta.

Perhaps ἡ Τριακὰς αὕτη ἦν; but this passage is corrupt.

(printed under page 648)

(30) ‹anchor: τοῦ Αὐτόμητρος› · call in col 1280 (Greek text-critical note; call in the Greek only)

F. Αὐτομήτορος.

Perhaps Αὐτομήτορος.

(printed under page 648)

(31) ‹anchor: τελείως ἄγαμον› · call in col 1280 (Greek text-critical note; call in the Greek only)

F. τελείωσασα γάμον.

Perhaps τελειώσασα γάμον ("having consummated a marriage").

(printed under page 648)

(32) ‹anchor: ἅτινα Ἑνότης› · call in col 1280 (Greek text-critical note; call in the Greek only)

F. Ἑνότητος.

Perhaps Ἑνότητος.

(32*) ‹anchor: μικροῦ μὴ παρακειμένου› · call in col 1280 (Greek text-critical note; call in the Greek only) F. παρακείμενα.

Perhaps παρακείμενα.

(printed under page 648)

Page

running head: D QUINQUE IRENÆI LIBROS. 1280
marginal letters: A αὐτοὶ, τὸ τῆς; B Τετελειωμένης οὖν; C σενας, Μόνον; D ἑαυτοῦ ἀνάπαυσιν
old-edition numerals: (none)
other: begins mid-sentence; four full-width lines of facing Latin between A and B (...sese commisti, Prunicorum Decadem...) cut off at left edge, not set

PG 7:1281

Ἦν δὲ αὐτῆς ἡ νοικὴ βούλησις Πνεῦμα τὸ ἅγιον, τὸ ἐν μέσῳ τῶν ἁγίων Ἐκκλησιῶν. Τοῦτο οὖν εἰς τὴν δευτέραν Ὀγδοάδα πέμψας, ἔπεισε καὶ αὐτὴν ἑνωθῆναι αὐτῇ. Γάμος οὖν ἐτελειοῦτο ἐν τοῖς τῆς Ὀγδοάδος μέρεσιν, ἑνουμένου τοῦ ἁγίου Πνεύματος τῷ Μόνῳ, καὶ τῆς Δυάδος τῷ Τρίτῳ, καὶ τοῦ Τρίτου τῇ Ἑξάδι, καὶ τῆς Ὀγδοάδος τῷ Ἑβδόμῳ, καὶ τοῦ Ἑβδόμου τῇ Δυάδι, καὶ τῆς Ἑξάδος τῷ Πέμπτῳ. Ὅλη δὲ ἡ Ὀγδοὰς συνῆλθε μετὰ ἡδονῆς ἀγηράτου καὶ ἀφθάρτου μίξεως. Οὐ γὰρ ἦν χωρισμὸς ἀλλήλων· ἦν δὲ σύγκρασις μεθ' ἡδονῆς ἀμώμου, καὶ ἀνέδειξε Πεντάδα Προυνείκων ἀθηλύντων, ὧν τὰ ὀνόματά ἐστι ταῦτα· Καρπιστὴς, Ὁροθέτης, Χαριστήριος, Ἄφετος, Μεταγωγεύς· οὗτοι τῆς Μεσότητος ὠνομάσθησαν υἱοί. Βούλομαι δὲ ὑμᾶς γινώσκειν, Ἀμψίου, Αὐρὰν, Κουκουὰ, Θαρδουοῦ, Οὐδουκουὰ, Θαρδεδεῖν, Μερεξὰ, Ἀτὰρ, Βαρβὰ, Οὐδουκὰ, Κέστην, Οὐδουὰχ, Ἐσλὴν, Ἀμφὲ, Ναισουμὰν, Οὐανανὶν, Λαμεταρδὲ, Ἀθαμεσσουμὴν, Ἀλλωρὰ, Κουβιαθὰ, Ναδδαρία, Δαμμὰ, Ὠρὴν, Λαναφὲκ, Οὐδανφὲχ, Ἐνφοιθιβοχὲ, Βαῤῥὰ, Ἀσσιουαχὲ, Βελὶμ, Δεξαριχὲμ, Μασέμ.

And her intellectual will was the Holy Spirit, which is in the midst of the holy Churches. Having sent this, then, into the second Ogdoad, she persuaded it too to be united with her. A marriage, then, was consummated in the parts of the Ogdoad, the Holy Spirit being united to the One, and the Dyad to the Third, and the Third to the Hexad, and the Ogdoad to the Seventh, and the Seventh to the Dyad, and the Hexad to the Fifth. And the whole Ogdoad came together with unageing pleasure and incorruptible mingling. For there was no separation from one another; but there was a blending with blameless pleasure, and it brought forth a Pentad of Prouneikoi not made female, whose names are these: Fruit-gatherer, Boundary-setter, Thank-offering, Released, Conductor; these were named the sons of the Middle. And I wish you to know: Ampsiou, Auran, Koukoua, Thardouou, Oudoukoua, Thardedein, Merexa, Atar, Barba, Oudouka, Kesten, Oudouach, Eslen, Amphe, Naisouman, Ouananin, Lametarde, Athamessoumen, Allora, Koubiatha, Naddaria, Damma, Oren, Lanaphek, Oudanphech, Enphoithiboche, Barrha, Assiouache, Belim, Dexarichem, Masem.

Editors' notes and page, col. 1281

Footnotes

(33) ‹anchor: Ὀγδοάδα πέμψας› · call in col 1281 (Greek text-critical note; call in the Greek only)

F. πέμψασα.

Perhaps πέμψασα.

(printed under page 649)

(34) ‹anchor: Ἀτὰρ, Βαρβὰ› · call in col 1281 (Greek text-critical note; call in the Greek only)

V. Ἀταρβαβά.

V. [abbreviation not expanded] Ἀταρβαβά.

(printed under page 649)

(35) ‹anchor: θεμέλιον αὐτόν› · call in col 1281 (Greek text-critical note; call in the Greek only)

Leg. αὐτοῦ.

Read αὐτοῦ.

(printed under page 649)

(36) ‹anchor: προτάξεις αὐτῶν› · call in col 1281 (Greek text-critical note; call in the Greek only)

Leg. αὐτοῦ.

Read αὐτοῦ.

(printed under page 649)

(37) ‹anchor: ἔσεσθαι, μαθούσης› · call in col 1281 (Greek text-critical note; call in the Greek only)

F. μαθούσῃ.

Perhaps μαθούσῃ.

(printed under page 649)

(38) ‹anchor: νενομοθετῆσθαι τούτοις› · call in col 1281 (Greek text-critical note; call in the Greek only)

F. τοῦτον.

Perhaps τοῦτον.

(printed under page 649)

(39) ‹anchor: τεθεῖσθαι (ἑπόμενος› · call in col 1281 (Greek text-critical note; call in the Greek only)

F. ἑπόμενος γὰρ οὐκ ἔστιν.

Perhaps ἑπόμενος γὰρ οὐκ ἔστιν ("for it is not consistent").

(printed under page 649)

(40) ‹anchor: καὶ τοῦ σφετέρου› · call in col 1281 (Greek text-critical note; call in the Greek only)

F. ὑφ' ἑτέρου.

Perhaps ὑφ' ἑτέρου.

(printed under page 649)

(41) ‹anchor: νόμον προσάπτειν› · call in col 1281 (Greek text-critical note; call in the Greek only)

Deest χρή. Sed hic corrupta sunt Graeca.

χρή is missing. But the Greek is corrupt here.

(printed under page 649)

(43) ‹anchor: ἅτε› · call in col 1281 (Greek text-critical note; call in the Greek only)

F. τά τε.

Perhaps τά τε.

(printed under page 649)

Page

running head: 1281 FRAGMENTA GNOS
marginal letters: A Ἦν δὲ αὐτῆς; B Θαρδεδεῒν; D τεθεῖσθαι (ἑπόμενος
old-edition numerals: (none)
other: four full-width lines of facing Latin below first paragraph (Medietatis filii vocati sunt...) and full-width subheading below ΠΤΟΛΕΜΑΙΟΥ ΠΡΟΣ ΦΛΩΡΑΝ. (Ex Epiphanio haer. 33...) cut off at right edge, not set; ends mid-sentence
running head: 1281 FRAGMENTA GNOSTICA. 1282
marginal letters: A Ἦν δὲ αὐτῆς ἡ νοικὴ βούλησις; B Αὐρὰν, Κουκουὰ; C not seen; D τεθεῖσθαι (ἑπόμενος (col. 1282 file)
old-edition numerals: 358 in the facing Latin (not set), before daemone
QA Q3a (2026-11-07): the note on ἅτε is numbered 43 on the page (42 is Matth., under the Latin, n1282); renumbered here.
QA Q3a: PLACEMENT (UNSURE whether the settle step intends it). The Ptolemy heading band, its Ex Epiphanio line and the Greek of the letter printed in THIS column below the band (Τὸν διὰ Μωϋσέως … ἀλλὰ, calls 35–43 and 45) stand in parts/c1282_a.md under the 1282 rail; col. 1282 prints only the facing Latin (not set). By the --fullwidth reading-order rule they belong under the 1281 rail and 1282 is rail-only. Not moved by Q3a (own columns only).

PG 7:1282

ΠΤΟΛΕΜΑΙΟΥ ΠΡΟΣ ΦΛΩΡΑΝ.

PTOLEMY TO FLORA.

Ex Epiphanio haer. 33, § 3 et seqq., pag. 216 et seqq. edit. Paris. 1622.

From Epiphanius, Heresy 33, § 3 and following, page 216 and following, Paris edition of 1622.

Τὸν διὰ Μωϋσέως τεθέντα νόμον, ἀδελφή μου καλὴ Φλώρα, ὅτι μὴ πολλοὶ προκατελάβοντο, μήτε τὸ θεμέλιον αὐτὸν ἐγνωκότες, μήτε τὰς προστάξεις αὐτῶν ἀκριβῶς, ἡγοῦμαι καί σοι εὐσύνοπτον ἔσεσθαι, μαθούσης τὰς διαφωνούσας γνώμας περὶ αὐτοῦ. Οἱ μὲν γὰρ ὑπὸ τοῦ Θεοῦ καὶ Πατρὸς νενομοθετῆσθαι τούτοις λέγουσιν. Ἕτεροι δὲ, τούτοις τὴν ἐναντίαν ὁδὸν τραπέντες, ὑπὸ τοῦ ἀντικειμένου φθοροποιοῦ διαβόλου τεθεῖσθαι τοῦτον ἰσχυρίζονται, ὡς καὶ τὴν τοῦ κόσμου προσάπτουσιν αὐτῷ δημιουργίαν, Πατέρα καὶ Ποιητὴν τοῦτον λέγοντες εἶναι. Τοῦτο δὲ τοῦ παντὸς διέπταισαν οὗτοι διαδόντες ἀλλήλοις, καὶ ἑκάτεροι αὐτῶν διαμαρτόντες παρὰ σφίσιν αὐτοῖς τῆς τοῦ προκειμένου ἀληθείας· οὔτε γὰρ ὑπὸ τοῦ τελείου Θεοῦ καὶ Πατρὸς φαίνεται τοῦτον τεθεῖσθαι (ἑπόμενος γάρ ἐστιν), ἀτελῆ τε ὄντα, καὶ τοῦ σφετέρου πληρωθῆναι ἐνδεῆ, ἔχοντά τε προστάξεις ἀνοικείας τῇ τοῦ τοιούτου Θεοῦ φύσει τε καὶ γνώμῃ· οὔτ' αὖ πάλιν τῇ τοῦ ἀντικειμένου ἀδικίᾳ νόμον προσάπτειν ἀδικεῖν αἱροῦντος τῶν τε ἑξῆς τι μὴ συνορώντων τὰ ὑπὸ τοῦ Σωτῆρος εἰρημένα. Οἰκία γὰρ ἡ πόλις μερισθεῖσα ἐφ' ἑαυτὴν, ὅτι μὴ δύναται στῆναι, ὁ Σωτὴρ ἡμῶν ἀπεφήνατο. Ἔτι γε τὴν τοῦ κόσμου δημιουργίαν ἰδίαν λέγει εἶναι, ἅτε πάντα δι' αὐτοῦ γεγονέναι, καὶ χωρὶς αὐτοῦ γέγονεν οὐδὲν, ὁ Ἀπόστολος προαποστερήσας τὴν τῶν ψευδηγορούντων ἀνυπόστατον σοφίαν, καὶ οὐ φθοροποιοῦ Θεοῦ, ἀλλὰ

The law laid down through Moses, my fair sister Flora, has not been grasped by many, since they know accurately neither its foundation nor its commandments; I think it will be easy for you too to see it as a whole, once you have learned the conflicting opinions about it. For some say that it has been laid down as law by God and the Father. But others, turning the opposite way to these, maintain that it was laid down by the adversary, the corrupting devil, just as they also attach to him the fashioning of the world, saying that he is Father and Maker. But these have erred altogether, contradicting one another, and each of them by their own fault missing the truth of the matter in hand. For neither does it appear to have been laid down by the perfect God and Father (for it is secondary), since it is imperfect, and in want of its own fulfilment, and has commandments foreign to the nature and mind of such a God; nor, again, [is it right] to attach the law to the injustice of the adversary, who chooses to do wrong; [this is the error] of men who do not see what follows from the things said by the Saviour. For a house or city divided against itself cannot stand, our Saviour declared. Moreover the Apostle says that the fashioning of the world is His own, since all things were made through Him, and without Him nothing was made, taking away beforehand the unsubstantial wisdom of the liars; and [that it is the work] not of a corrupting God, but

Editors' notes and page, col. 1282

Footnotes

(42) ‹anchor: divisa sit› · call in col 1282

Matth. XII, 5.

Matthew 12:25.

(printed under page 649)

(44) ‹anchor: nihil esse factum› · call in col 1282

Joan. I, 3.

John 1:3.

(45) ‹anchor: γέγονεν› · call in col 1281 (Greek text-critical note; call in the Greek only)

F γεγονέναι.

Perhaps γεγονέναι.

(printed under page 649)

Footnotes

(48) ‹anchor: homo non separat› · call in col 1283

Matth. XIX, 6 seqq.

Matthew 19:6 ff.

(printed under page 650)

Page

running head: 1283 APPENDIX AD QUINQUE IR
marginal letters: A Dei, sed justi; B Inprimis igitur; C qui de repudii; D Qui cum divinum
old-edition numerals: 359 before inductus est
other: facing Latin version, not set

PG 7:1284

δικαίου καὶ μισοπονήρου. Ἀπρονοήτων δέ ἐστιν ἀνθρώπων, τῆς προνοίας τοῦ Δημιουργοῦ μὴ αἰτίαν λαμβανομένων, καὶ μὴ μόνον τὸ τῆς ψυχῆς ὄμμα, ἀλλὰ καὶ τὸ τοῦ σώματος πεπηρωμένων. Οὗτοι μὲν οὖν ὡς διημαρτήκασι τῆς ἀληθείας, δῆλόν σοί ἐστιν ἐκ τῶν εἰρημένων. Πεπόνθασι δὲ τοῦτο ἰδίως ἑκάτερος αὐτῶν, οἱ μὲν διὰ τὸ ἀγνοεῖν τὸν τῆς δικαιοσύνης Θεὸν, οἱ δὲ διὰ τὸ ἀγνοεῖν τὸν τῶν ὅλων Πατέρα, ὃν μόνος ἐλθὼν ὁ μόνος εἰδὼς, ἐφανέρωσε. Περιλείπεται δὲ ἡμῖν ἀξιωθεῖσί τε τῆς ἀμφοτέρων τούτων ἐκφῆναί σοι καὶ ἀκριβῶσαι αὐτόν τε τὸν νόμον, ποταπός τις εἴη, καὶ τὸν ὑφ' οὗ τέθειται τὸν νομοθέτην, ῥηθησομένων ἡμῖν τὰς ἀποδείξεις ἐκ τῶν τοῦ Σωτῆρος ἡμῶν λόγων παριστῶντες, δι' ὧν μόνον ἐστὶν ἀπταίστως ἐπὶ τὴν κατάληψιν τῶν ὄντων ὁδηγεῖσθαι.

of a righteous One Who hates evil. Rather, it is the part of improvident men who do not grasp the cause of the providence of the Demiurge, and who have been blinded not only in the eye of the soul, but also in that of the body. How these men, therefore, have missed the truth is clear to you from what has been said. And each of the two parties has suffered this in its own way: the one through not knowing the God of righteousness, and the other through not knowing the Father of all, Whom He alone Who knew Him, having come alone, manifested. And it remains for us, who have been counted worthy of the knowledge of both of these, to set forth clearly and establish accurately for you both the law itself, of what sort it is, and the lawgiver by whom it has been laid down, presenting the proofs of what will be said by us from the words of our Saviour, through which alone it is possible to be guided without stumbling to the apprehension of existing things.

Πρῶτον οὖν μαθητέον, ὅτι ὁ σύμπας ἐκεῖνος νόμος ὁ περιεχόμενος τῇ Μωϋσέως Πεντατεύχῳ οὐ πρὸς ἑνός τινος νενομοθέτηται, λέγω δὴ, οὐχ ὑπὸ μόνου Θεοῦ· ἀλλ' εἰσί τινες αὐτῶν προστάξεις καὶ ὑπ' ἀνθρώπων τεθεῖσαι, καὶ τριχῆ τοῦτον διαιρεῖσθαι οἱ τοῦ Σωτῆρος λόγοι διδάσκουσιν ἡμᾶς. Εἴς τε γὰρ αὐτὸν τὸν Θεὸν καὶ τὴν τούτου νομοθεσίαν· διαιρεῖται δὲ καὶ εἰς τὸν Μωϋσέα, οὐ καθ' αὐτὸ δι' αὐτοῦ νομοθετεῖ ὁ Θεὸς, ἀλλὰ καθὰ ἀπὸ τῆς ἰδίας ἐννοίας ὁρμώμενος καὶ ὁ Μωϋσῆς ἐνομοθέτησέ τινα· καὶ εἰς τοὺς Πρεσβυτέρους τοῦ λαοῦ διαιρεῖται, καὶ πρῶτοι εὑρίσκονται ἐντολάς τινας ἐνθέντες ἰδίας. Πῶς οὖν τοῦτο οὕτως ἔχον ἐκ τῶν τοῦ Σωτῆρος δείκνυται λόγων, μάθοις δ' ἂν ἤδη. Διαλεγόμενός που ὁ Σωτὴρ πρὸς τοὺς περὶ τοῦ ἀποστασίου συζητοῦντας αὐτῷ, ὃ δὴ ἀποστάσιον ἐξεῖναι ἐνενομοθέτητο, ἔφη αὐτοῖς· ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψε τὸ ἀπολύειν τὴν γυναῖκα αὐτοῦ. Ἀπ' ἀρχῆς γὰρ οὐ γέγονεν οὕτω. Θεὸς γὰρ, φησὶ, συνέζευξε ταύτην τὴν συζυγίαν. Καὶ, Ὃ συνέζευξεν ὁ Κύριος, ἄνθρωπος μὴ χωριζέτω, ἔφη. Ἐνταῦθα ἕτερον μὲν τοῦ Θεοῦ δείκνυσι νόμον, τὸν κωλύοντα χωρίζεσθαι γυναῖκα ἀπὸ τοῦ ἀνδρὸς αὐτῆς, ἕτερον δὲ τὸν τοῦ Μωϋσέως, τὸν διὰ τὴν σκληροκαρδίαν ἐπιτρέποντα χωρίζεσθαι τοῦτο τὸ ζεῦγος. Καὶ δὴ κατὰ τοῦτο ἐναντία τῷ Θεῷ νομοθετεῖ ὁ Μωϋσῆς· ἐναντίον γάρ ἐστι τῷ μὴ διαζευγνύναι. Ἐὰν μέντοι καὶ τὴν τοῦ Μωϋσέως γνώμην, καθ' ἣν τοῦτο ἐνομοθέτησεν, ἐξετάσωμεν, εὑρεθήσεται τοῦτο οὐ κατὰ προαίρεσιν ποιήσας τὴν ἑαυτοῦ, ἀλλὰ κατὰ ἀνάγκην, διὰ τὴν τῶν νενομοθετημένων ἀσθένειαν. Ἐπεὶ γὰρ τὴν τοῦ Θεοῦ γνώμην φυλάττειν οὐκ ἠδύναντο οὗτοι, ἐν τῷ μὴ ἐξεῖναι αὐτοῖς ἐκβάλλειν τὰς γυναῖκας αὐτῶν, αἵτινες αὐτῶν ἀηδῶς συνῴκουν, καὶ ἐκινδύνευον ἐκ τούτου ἐκτρέπεσθαι πλέον εἰς ἀδικίαν, καὶ ἐκ ταύτης εἰς ἀπώλειαν· τὸ ἀηδὲς τοῦτο βουλόμενος ἐκκόψαι αὐτῶν ὁ Μωϋσῆς, δι' οὗ καὶ ἀπόλλυσθαι ἐκινδύνευον, δεύτερόν τινα, ὡς κατὰ περίστασιν ἧττον κακὸν ἀντὶ μείζονος ἀντικαταλλασσόμενος, τὸν τοῦ ἀποστασίου νόμον ἀφ' ἑαυτοῦ ἐνομοθέτησεν αὐτοῖς· ἵνα, ἐὰν

First, therefore, one must learn that that entire law contained in the Pentateuch of Moses has not been legislated by some single one—I mean, not by God alone; rather, there are certain ordinances of theirs laid down by men also, and the words of the Saviour teach us that it is divided into three parts. For it is divided both into God Himself and His legislation; and it is divided also into Moses—not according as God legislates through him, but according as Moses also, setting out from his own thought, legislated certain things; and it is divided into the Elders of the people, and they are found at the first inserting certain commandments of their own. Now how this, being so, is shown from the words of the Saviour, you may learn forthwith. The Saviour, conversing somewhere with those who were disputing with Him concerning the bill of divorce, which divorce had been legislated as lawful, said to them: Moses, for your hardness of heart, permitted a man to put away his wife; for from the beginning it was not so (Matt. 19:8). For God, says He, joined together this union; and, What the Lord joined together, let not man separate (Matt. 19:6), said He. Here He shows one law to be of God, which forbids a wife to be separated from her husband, and another to be that of Moses, which because of hardness of heart permits this pair to be separated. And indeed according to this Moses legislates things contrary to God; for separating is contrary to not separating. Yet if we examine also the mind of Moses, according to which he legislated this, he will be found to have done this not according to his own choice, but by necessity, because of the weakness of those for whom the law was laid down. For since these men were unable to keep the mind of God, according to which it was not lawful for them to cast out their wives, with whom some lived unpleasantly, and from this were in danger of turning aside still more to unrighteousness, and from this to destruction, Moses, wishing to cut off from them this unpleasantness through which they were even in danger of perishing, legislated for them of himself a second law, that of the bill of divorce, according to circumstance exchanging a lesser evil for a greater; so that, if

Editors' notes and page, col. 1284

Footnotes

(45) ‹anchor: not visible in the page-foot image› · call in col 1284 (Greek text-critical note; call in the Greek only)

Deest γνώσεως.

γνώσεως is missing.

(printed under page 650)

(46) ‹anchor: οὐ καθ' αὐτό› · call in col 1284 (Greek text-critical note; call in the Greek only)

F. οὐ καθὰ αὐτός.

Perhaps οὐ καθὰ αὐτός.

(printed under page 650)

(47) ‹anchor: καὶ πρῶτοι› · call in col 1284 (Greek text-critical note; call in the Greek only)

Cod. Reg. πρῶτον.

The Royal codex reads πρῶτον.

(printed under page 650)

(49) ‹anchor: γυναῖκας αὐτῶν, αἵτινες› · call in col 1284 (Greek text-critical note; call in the Greek only)

F. αἷς τινες.

Perhaps αἷς τινες.

(printed under page 650)

Page

running head: AD QUINQUE IRENÆI LIBROS. 1284
marginal letters: A δικαίου καὶ μισοπονήρου; B Πρῶτον οὖν μαθητέον; C ἀποστάσιον ἐξεῖναι; D τὴν ἑαυτοῦ, ἀλλὰ
old-edition numerals: (none)
other: begins mid-sentence; two full-width lines of facing Latin above B (...quam ex ipsis Salvatoris verbis...) cut off at left edge, not set; ends mid-sentence

PG 7:1285

ἐκεῖνον μὴ δύνωνται φυλάττειν, κἂν τοῦτόν γε φυλάξωσι, καὶ μὴ εἰς ἀδικίας καὶ κακίας ἐκτραπῶσι, δι' ὧν ἀπώλεια αὐτοῖς ἔμελλε τελειοτάτη ἐπακολουθήσειν. Αὕτη μὲν ἡ τούτου γνώμη, καθ' ἣν ἀντινομοθετῶν εὑρίσκεται τῷ Θεῷ. Πλὴν ὅτι γε Μωϋσέως αὐτοῦ δείκνυται ἐνταῦθα ἕτερος ὢν παρὰ τὸν τοῦ Θεοῦ νόμον, ἀναμφισβήτητόν ἐστι, κἂν δι' ἑνὸς τὰ νῦν ὦμεν δεδειχότες. Ὅτι δὲ καὶ τῶν πρεσβυτέρων εἰσί τινες συμπεπλεγμέναι παραδόσεις ἐν τῷ νόμῳ, δηλοῖ καὶ τοῦτο ὁ Σωτήρ. Ὁ γὰρ Θεὸς, φησὶν, εἶπε, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται. Ὑμεῖς δὲ, φησὶν, εἰρήκατε, τοῖς πρεσβυτέροις λέγων· Δῶρον τῷ Θεῷ ὃ ἐὰν ὠφεληθῇς ἐξ ἐμοῦ· καὶ ἠκυρώσατε τὸν νόμον τοῦ Θεοῦ, διὰ τὴν παράδοσιν τῶν πρεσβυτέρων ὑμῶν. Τοῦτο δὲ Ἡσαΐας ἐξεφώνησεν, εἰπών· Ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ' ἐμοῦ. Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων. Σαφῶς οὖν ἐκ τούτων εἰς τρία διαιρούμενος ὁ σύμπας ἐκεῖνος δείκνυται νόμος. Μωϋσέως τε γὰρ αὐτοῦ, καὶ τῶν Πρεσβυτέρων, καὶ αὐτοῦ τοῦ Θεοῦ εὕρομεν νομοθεσίαν ἐν αὐτῷ. Αὕτη μὲν οὖν ἡ διαίρεσις τοῦ σύμπαντος ἐκείνου νόμου ὧδε ἡμῖν διαιρεθεῖσα, τὸ ἐν αὐτῷ ἀληθὲς ἀναπέφαγκεν.

cannot keep that one, they might at least keep this one, and not turn aside into injustices and wickednesses, through which the most complete destruction was going to follow upon them. This, then, is his mind, according to which he is found legislating against God. But that the law of Moses himself is shown here to be other than the law of God is beyond dispute, even if for the present we have shown it by a single [instance]. And that there are also certain traditions of the elders woven into the law, this too the Saviour makes plain. For God, He says, said: Honour your father and your mother, that it may be well with you. But you, He says, speaking to the elders, have said: Whatever you might have been profited by me is a gift to God; and you have made void the law of God through the tradition of your elders. And this Isaiah proclaimed, saying: This people honours Me with their lips, but their heart is far away from Me. And in vain do they worship Me, teaching teachings, commandments of men. Clearly, then, from these things that whole law is shown to be divided into three. For of Moses himself, and of the Elders, and of God Himself we have found legislation in it. This division of that whole law, then, thus divided by us, has brought to light what is true in it.

Editors' notes and page, col. 1285

Footnotes

(53) ‹anchor: τὴν ἀδικίαν, ἣν› · call in col 1285 (Greek text-critical note; call in the Greek only)

F. καὶ τῇ ἀδικίᾳ, ὅν.

Perhaps καὶ τῇ ἀδικίᾳ, ὅν.

(printed under page 651)

(54) ‹anchor: [κατ' εἰκόνα]› · call in col 1285 (Greek text-critical note; call in the Greek only)

Hae voces abundant.

These words are superfluous.

(printed under page 651)

Page

running head: 1285 FRAGMENTA GNOS
marginal letters: A ἐκεῖνον μὴ; B δὲ Ἠσαΐας; C ἀνοίκειον ὄντα; D ἐκκόπτεσθαι κελεύων
old-edition numerals: (none)
other: begins mid-sentence; two full-width Greek lines below first paragraph (τῶν Πρεσβυτέρων, καὶ αὐτοῦ τοῦ Θεοῦ... / παντος ἐκείνου νόμου...) cut off at right edge, not set; ends mid-sentence
running head: 1285 FRAGMENTA GNOSTICA. 1286
marginal letters: A ἐκεῖνον μὴ δύνωνται φυλάττειν; B δὲ Ἡσαΐας ἐξεφώνησεν; C ἀνοίκειον ὄντα (col. 1286 file); D ἐκκόπτεσθαι κελεύων (col. 1286 file)
old-edition numerals: (none)
QA Q3a (2026-11-07): the two full-width Greek lines are now set at the end of the paragraph (from ἐν αὐτῷ. Αὕτη μὲν οὖν … ἀναπέφαγκεν); the words beyond the right edge of the lean crop (ἐν αὐτῷ. Αὕτη μὲν οὖν ἡ διαίρεσις τοῦ σύμ-; ἀληθὲς ἀναπέφαγκεν) could not be checked on these images: UNSURE, check on the full page.
QA Q3a: PLACEMENT. The Greek printed in THIS column below the full-width lines (Πάλιν δὲ δὴ τὸ ἓν μέρος … ὁ τὸν ἕνα ἀπαγορεύσας ἔλαθεν, calls 53–54, marks C and D) stands in parts/c1286_a.md under the 1286 rail; col. 1286 prints only the facing Latin (Sed ea pars legis …, not set). It belongs under the 1285 rail and 1286 is rail-only. Q3a checked that stretch against the page (no word differences found) but did not move it (own columns only).

PG 7:1286

Πάλιν δὲ δὴ τὸ ἓν μέρος, ὁ αὐτοῦ τοῦ Θεοῦ νόμος, διαιρεῖται εἰς τρία τινὰ, εἴς τε τὴν καθαρὰν νομοθεσίαν, τὴν ἀσύμπλοκον τῷ κακῷ, ὃς καὶ κυρίως νόμος λέγεται, ὃν οὐκ ἦλθε καταλῦσαι ὁ Σωτὴρ, ἀλλὰ πληρῶσαι. Οὐ γὰρ ἦν ἀλλότριος αὐτοῦ ὃν ἐπλήρωσεν· οὐ γὰρ εἶχε τὸ τέλειον. Καὶ εἰς τὸ συμπεπλεγμένον τῷ χείρονι, καὶ τὴν ἀδικίαν, ἣν ἀνεῖλεν ὁ Σωτὴρ, ἀνοίκειον ὄντα τῇ ἑαυτοῦ φύσει. Διαιρεῖται δὲ καὶ εἰς τὸ τυπικὸν, καὶ συμβολικὸν, τὸ κατ' εἰκόνα τῶν [κατ' εἰκόνα] διαφερόντων νενομοθετηθέν· ὃν μετέθηκεν ὁ Σωτὴρ ἀπὸ αἰσθητοῦ καὶ φαινομένου ἐπὶ τὸ πνευματικὸν καὶ ἀόρατον. Καὶ ἔστι μὲν ὁ τοῦ Θεοῦ νόμος ὁ καθαρὸς καὶ ἀσύμπλοκος τῷ χείρονι, αὐτὴ ἡ Δεκάλογος, οἱ δέκα λόγοι ἐκεῖνοι, οἱ ἐν ταῖς δυσὶ πλαξὶ δεδιχασμένοι, εἴς τε ἀναίρεσιν τῶν ἀφθέγκτων καὶ εἰς πρόσταξιν τῶν ποιητέων, οἳ, καίπερ καθαρὰν ἔχοντες τὴν νομοθεσίαν, μὴ ἔχοντες δὲ τὸ τέλειον, ἐδέοντο τῆς παρὰ τοῦ Σωτῆρος πληρώσεως. Ὁ δέ ἐστι συμπεπλεγμένος τῇ ἀδικίᾳ, οὗτος ὁ κατὰ τὴν ἄμυναν καὶ ἀνταπόδοσιν τῶν προαδικησάντων κείμενος, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος ἐκκόπτεσθαι κελεύων, καὶ φόνον ἀντὶ φόνου ἀμύνασθαι. Οὐδὲν γὰρ ἧττον καὶ ὁ δεύτερος ἀδικῶν ἀδικεῖ, τῇ τάξει μόνον διαλλάσσων, τὸ αὐτὸ ἐργαζόμενος ἔργον. Τοῦτο δὲ πρόσταγμα δίκαιον μὲν ἄλλως καὶ ἦν καὶ ἔστι, διὰ τὴν ἀσθένειαν τῶν νομοθετηθέντων, ἐν παρεκβάσει τοῦ καθαροῦ νόμου τεθέν· ἀνοίκειον δὲ τῇ τοῦ Πατρὸς τῶν ὅλων φύσει τε καὶ ἀγαθότητι· ἴσως δὲ τοῦτο κατάλληλον, ἐπάναγκες δὲ μᾶλλον. Ὁ γὰρ καὶ τὸν ἕνα φόνον οὐ βουλόμενος ἔσεσθαι ἐν τῷ λέγειν, Οὐ φονεύσεις, προστάξας τὸν φονέα ἀντιφονεύεσθαι, δεύτερον νόμον νομοθετῶν, καὶ δυσὶ φόνοις βραβεύων, ὁ τὸν ἕνα ἀπαγορεύσας ἔλαθεν

And again the one part, the law of God Himself, is divided into three: into the pure legislation, unmixed with evil, which is also properly called law, which the Saviour came not to abolish but to fulfil. For what He fulfilled was not alien to Him; for it did not have perfection. And into that which is interwoven with the worse and with injustice, which the Saviour abolished, as being foreign to His own nature. And it is also divided into the typical and symbolic, legislated after the image of the things that excel [after the image]; this the Saviour transposed from the perceptible and apparent to the spiritual and invisible. And the law of God that is pure and unmixed with the worse is the Decalogue itself, those ten words divided between the two tablets, both for the forbidding of things not to be uttered and for the commanding of things to be done; which, although they contain pure legislation, yet, not having perfection, needed fulfilment from the Saviour. But that which is interwoven with injustice is the one laid down for the retaliation and repayment of those who did wrong first, commanding that an eye be struck out for an eye, and a tooth for a tooth, and that murder be avenged by murder. For the second wrongdoer does wrong no less, differing only in order, doing the same deed. And this command both was and is otherwise just, laid down because of the weakness of those for whom the law was made, as a departure from the pure law; but it is foreign to the nature and goodness of the Father of all; perhaps it was fitting, but rather it was compelled. For he who does not wish even the one murder to take place, in saying, You shall not kill, by commanding that the murderer be killed in return, legislating a second law and presiding over two murders, he who forbade the one, failed to notice

Editors' notes and page, col. 1286

Footnotes

(50) ‹anchor: not visible in the page-foot image› · call in col 1286

Matth. XV, 3 seqq.; Marc. VII, 3 seqq.

Matthew 15:3 ff.; Mark 7:3 ff.

(printed under page 651)

(51) ‹anchor: not visible in the page-foot image› · call in col 1286

Isa. XXIX, 13.

Isaiah 29:13.

(printed under page 651)

(52) ‹anchor: sed adimplere› · call in col 1286

Matth. V, 17.

Matthew 5:17.

(printed under page 651)

(55) ‹anchor: caede compensari praecipit› · call in col 1286

Levit. XXIV, 20.

Leviticus 24:20.

(printed under page 651)

Footnotes

(57) ‹anchor: not visible in the page-foot image› · call in col 1287

Levit. XX, 9.

Leviticus 20:9.

(printed under page 652)

(58) ‹anchor: sed sitis nova conspersio› · call in col 1287

I Cor. V, 7.

1 Corinthians 5:7.

(printed under page 652)

(60) ‹anchor: non concupisces› · call in col 1287

Exod. XX, 13, 14; Levit. XIX, 12; Matth. V, 22, 28.

Exodus 20:13, 14; Leviticus 19:12; Matthew 5:22, 28.

(printed under page 652)

(62) ‹anchor: dentem pro dente› · call in col 1287

Levit. XXIV, 20.

Leviticus 24:20.

(printed under page 652)

(63) ‹anchor: praebe illi et alteram› · call in col 1287

Matth. V, 39.

Matthew 5:39.

(printed under page 652)

Page

running head: 1287 APPENDIX AD QUINQUE IR
marginal letters: A dium vetat fieri; B omnia cum nihil; B flagitiis omnibus; D Sic igitur lex
old-edition numerals: (none)
other: facing Latin version, not set

PG 7:1288

ἑαυτὸν ὑπ' ἀνάγκης κλαπείς. Διὸ δὴ ὁ ἀπ' ἐκείνου παραγενόμενος Υἱὸς τοῦτο τὸ μέρος τοῦ νόμου ἀνῄρηκεν, ὁμολογήσας καὶ αὐτὸς εἶναι τοῦ Θεοῦ. Ἔν τε τοῖς ἄλλοις καταριθμεῖται τῇ παλαιᾷ αἱρέσει, καὶ ἐν οἷς ἔφη ὁ Θεὸς εἰπών· Ὁ κακολογῶν πατέρα ἢ μητέρα, θανάτῳ τελευτάτω. Τὸ δέ ἐστι μέρος αὐτοῦ τυπικὸν, τὸ κατ' εἰκόνα τῶν πνευματικῶν καὶ διαφερόντως κείμενον, τὸ ἐν προσφοραῖς, λέγω, καὶ περιτομῇ, καὶ σαββάτῳ, καὶ νηστείᾳ, καὶ Πάσχα, καὶ ἀζύμοις, καὶ τοῖς τοιούτοις νομοθετηθέντα. Πάντα γὰρ ταῦτα, εἰκόνες καὶ σύμβολα ὄντα, τῆς ἀληθείας φανερωθείσης μετετέθη· κατὰ μὲν τὸ φαινόμενον καὶ σωματικῶς ἐκτελεῖσθαι ἀνῃρέθη, κατὰ δὲ τὸ πνευματικὸν ἀνελήφθη· τῶν μὲν ὀνομάτων τῶν αὐτῶν μενόντων, ἐνηλλαγμένων δὲ τῶν πραγμάτων. Καὶ γὰρ προσφορὰς προσφέρειν προσέταξεν ἡμῖν ὁ Σωτὴρ, ἀλλ' οὐχὶ τὰς δι' ἀλόγων ζώων, ἢ τούτων τῶν θυμιαμάτων, ἀλλὰ διὰ πνευματικῶν αἴνων, καὶ δοξῶν, καὶ εὐχαριστίας, καὶ διὰ τῆς εἰς τὸν πλησίον κοινωνίας καὶ εὐποιίας, καὶ περιτομῇ περιτετμῆσθαι ἡμᾶς βούλεται, ἀλλ' οὐχὶ τῆς ἀκροβυστίας τῆς σωματικῆς, ἀλλὰ καρδίας τῆς πνευματικῆς. Καὶ τὸ σάββατον φυλάσσειν, ἀργεῖν γὰρ θέλει ἡμᾶς ἀπὸ τῶν ἔργων τῶν πονηρῶν. Καὶ νηστεύειν δὲ, ἀλλ' οὐ τὴν σωματικὴν βούλεται νηστείαν ἡμᾶς νηστεύειν, ἀλλὰ τὴν πνευματικὴν, ἐν ᾗ ἐστιν ἀποχὴ πάντων τῶν φαύλων. Φυλάσσεται μέντοι γε καὶ παρὰ τοῖς ἡμετέροις ἡ κατὰ τὸ φαινόμενον νηστεία, ἐπεὶ καὶ ψυχῇ τι συμβάλλεσθαι δύναται αὕτη μετὰ λόγου γινομένη· ὁπότε μηδὲ διὰ τὴν πρός τινας μίμησιν γίνεται, μήτε διὰ τὸ ἔθος, μήτε διὰ τὴν ἡμέραν, ὡς ὡρισμένης τούτῳ ἡμέρας· ἅμα δὲ καὶ εἰς ἀνάμνησιν τῆς ἀληθινῆς νηστείας, ἵνα οἱ μηδέπω ἐκείνην δυνάμενοι νηστεύειν ἀπὸ τῆς κατὰ τὸ φαινόμενον νηστείας ἔχωσι τὴν ἀνάμνησιν αὐτῆς. Καὶ τὸ Πάσχα δὲ ὁμοίως, καὶ τὰ ἄζυμα, ὅτι εἰκόνες ἦσαν, δηλοῖ καὶ Παῦλος ὁ ἀπόστολος. Τὸ δὲ Πάσχα ἡμῶν, λέγεται, ἐτύθη Χριστός· καὶ, Ἵνα ἦτε, φησὶν, ἄζυμοι, μὴ μετέχοντες ζύμης (ζύμην τε νῦν τὴν κακίαν λέγει), ἀλλ' ἦτε νέον φύραμα.

beguiled in himself by necessity. Wherefore the Son Who came from Him has abolished this part of the law, while Himself also confessing that it is of God. And among other things it is reckoned in the old dispensation, even in what God spoke, saying: He who reviles father or mother, let him die the death (Lev. 20:9; Matt. 15:4). And there is the typical part of it, laid down after the image of the spiritual things that excel—I mean the things legislated concerning offerings, and circumcision, and the Sabbath, and fasting, and the Passover, and unleavened bread, and such things. For all these things, being images and symbols, were transferred when the truth was manifested: as to the visible and bodily performance they were abolished, but as to the spiritual sense they were taken up, the same names remaining while the realities have been changed. For indeed the Saviour commanded us to offer offerings, yet not those through irrational animals or these incenses, but through spiritual praises and glorifications and thanksgiving, and through fellowship and beneficence towards one's neighbour; and He wills us to be circumcised with a circumcision not of the bodily foreskin, but of the spiritual heart; and to keep the Sabbath, for He wills us to rest from evil works; and to fast also, yet He wills us not to fast the bodily fast, but the spiritual one, in which there is abstinence from all base things. Nevertheless, the visible fast also is kept among our people, since this too can contribute something to the soul when done with reason—whenever it is done neither through imitation of certain people, nor through custom, nor because of the day, as though a day were appointed for this—and at the same time also for a remembrance of the true fast, so that those who are not yet able to fast that fast may have the remembrance of it from the visible fast. And similarly that the Passover also and the unleavened bread were images, Paul the apostle too makes clear: For our Passover, it is said, Christ has been sacrificed; and, That you may be, says he, unleavened, not partaking of leaven—calling malice leaven now—but may be a new lump (1 Cor. 5:7).

Οὗτος γοῦν καὶ αὐτὸς ὁ τοῦ Θεοῦ εἶναι νόμος ὁμολογούμενος εἰς τρία διαιρεῖται, εἴς τε τὸ πληρούμενον ἀπὸ τοῦ Σωτῆρος. Τὸ γὰρ, Οὐ φονεύσεις, οὐ μοιχεύσεις, οὐκ ἐπιορκήσεις, ἐν τῷ μηδ' ὀργισθῆναι, μηδὲ ἐπιθυμήσεις περιείληπται. Διαιρεῖται δὲ καὶ εἰς τὸ ἀναιρούμενον τελείως· τὸ γὰρ Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος, συμπεπλεγμένον τῇ ἀδικίᾳ, καὶ αὐτὸ ἔργον τῆς ἀδικίας ἔχον, ἀνῃρέθη ὑπὸ τοῦ Σωτῆρος διὰ τῶν ἐναντίων· τὰ δὲ ἐναντία ἀλλήλων εἰσὶν ἀναιρετικά. Ἐγὼ γὰρ λέγω ὑμῖν, μὴ ἀντιστῆναι ὅλως τῷ πονηρῷ, ἀλλὰ ἐάν τίς σε ῥαπίσῃ, στρέψον αὐτῷ καὶ τὴν ἄλλην σιαγόνα. Ἀλληγορεῖται δὲ καὶ εἰς τὸ μετατεθὲν, καὶ ἐναλλαγὲν ἀπὸ τοῦ σωματικοῦ ἐπὶ τὸ πνευματικὸν τὸ συμβολικὸν τοῦτο, κατ' εἰκόνα

Thus, at any rate, this law itself also, which is acknowledged to be of God, is divided into three parts: both into that which is fulfilled by the Saviour—for You shall not murder, you shall not commit adultery, you shall not forswear yourself (Exod. 20:13–14; Matt. 5:21, 27, 33) are comprehended in not even being angry and not even lusting (Matt. 5:22, 28); and it is divided also into that which is completely abolished—for An eye for an eye, and a tooth for a tooth (Lev. 24:20; Matt. 5:38), being interwoven with injustice and itself having the work of injustice, was abolished by the Saviour through its opposites, and opposites are destructive of one another: For I say to you not to resist the evil one at all; but if anyone strikes you on the cheek, turn to him the other jaw also (Matt. 5:39); and it is also allegorized into that which has been transferred and changed from the bodily to the spiritual, this symbolic part legislated after the image

Editors' notes and page, col. 1288

Footnotes

(56) ‹anchor: not visible in the page-foot image› · call in col 1288 (Greek text-critical note; call in the Greek only)

F. διαφερόντων

Perhaps διαφερόντων.

(printed under page 652)

(59) ‹anchor: Οὗτος γοῦν› · call in col 1288 (Greek text-critical note; call in the Greek only)

Leg. οὕτως.

Read οὕτως.

(printed under page 652)

(61) ‹anchor: μηδὲ ἐπιθυμήσεις› · call in col 1288 (Greek text-critical note; call in the Greek only)

Cor. ἐπιθυμῆσαι.

Correct to ἐπιθυμῆσαι.

(printed under page 652)

Page

running head: D QUINQUE IRENÆI LIBROS. 1288
marginal letters: A ἑαυτὸν ὑπ' ἀνάγκης; B προσφορὰς προσφέρειν; B ὁπότε μηδὲ διὰ; D Οὗτος 59 γοῦν
old-edition numerals: (none)
other: begins mid-sentence; marginal letter B printed twice; two full-width lines of facing Latin above D (...et : Ut sitis, ait, azymi...) cut off at left edge, not set; ends mid-sentence

PG 7:1289

τῶν διαφερόντων νενομοθετημένον. Αἱ γὰρ εἰκόνες καὶ τὰ σύμβολα παραστατικὰ ὄντα ἑτέρων πραγμάτων, καλῶς ἐγίνοντο, μέχρι μὴ παρῆν ἡ ἀλήθεια. Παρούσης δὲ τῆς ἀληθείας, τὰ τῆς ἀληθείας δεῖ ποιεῖν, οὐ τὰ τῆς εἰκόνος. Ταῦτα δὲ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ὁ ἀπόστολος ἔδειξε Παῦλος, τὸ μὲν τῶν εἰκόνων, ὡς ἤδη εἴπομεν, διὰ τοῦ Πάσχα καὶ τῶν Ἀζύμων δείξας δι' ἡμᾶς· τὸ δὲ τοῦ συμπεπλεγμένου νόμου τῇ ἀδικίᾳ, εἰπὼν τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι κατηργῆσθαι· τὸ δὲ τοῦ ἀσυμπλόκου τῷ χείρονι, Ὁ μὲν νόμος, εἰπὼν, ἅγιος, καὶ ἡ ἐντολὴ ἁγία, καὶ δικαία, καὶ ἀγαθή.

of the things that excel. For the images and symbols, being representations of other realities, were rightly performed so long as the truth was not present; but now that the truth is present, one must do the things of the truth, not those of the image. And these things both His disciples and the apostle Paul showed: the part consisting of images, as we have already said, he showed through the Passover and the Unleavened Bread for our sake; the part of the law interwoven with injustice, when he said that the law of commandments in decrees has been abolished (Eph. 2:15); and the part unentangled with the worse, when he said: The law indeed is holy, and the commandment holy, and righteous, and good (Rom. 7:12).

Ὡς μὲν οὖν συντόμως ἔστιν εἰπεῖν αὐτάρκως οἶμαί σοι δεδεῖχθαι, καὶ τὴν ἐξ ἀνθρώπων παρεισδύσασαν νομοθεσίαν, καὶ αὐτὸν τὸν τοῦ Θεοῦ νόμον τριχῆ διαιρούμενον. Περιλείπεται δὲ ἡμῖν τί ποτέ ἐστιν οὗτος ὁ Θεὸς ὁ τὸν νόμον θέμενος. Ἀλλὰ καὶ τοῦτο ἡγοῦμαί σοι δεδεῖχθαι ἐπὶ τῶν προειρημένων, εἰ ἐπιμελῶς ἀκήκοας. Εἰ γὰρ μήτε ὑπ' αὐτοῦ τοῦ τελείου Θεοῦ τέθειται οὗτος, ὡς ἐδιδάξαμεν, μήτε μὴν ὑπὸ τοῦ διαβόλου, ὃ μηδὲ θεμιτόν ἐστιν εἰπεῖν· ἕτερός τίς ἐστι παρὰ τούτους οὗτος ὁ θέμενος τὸν νόμον. Οὗτος δὲ δημιουργὸς καὶ ποιητὴς τοῦδε τοῦ παντός ἐστι κόσμου, καὶ τῶν ἐν αὐτῷ, ἕτερος ὢν παρὰ τὰς τούτων οὐσίας, μέσος τούτων καθεστὼς, ἐνδίκως· καὶ τὸ τῆς μεσότητος ὄνομα ἀποφέροιτο ἄν. Καὶ εἰ ὁ τέλειος Θεὸς ἀγαθός ἐστι κατὰ τὴν ἑαυτοῦ φύσιν, ὥσπερ καὶ ἔστιν (ἕνα γὰρ μόνον εἶναι ἀγαθὸν Θεὸν, τὸν ἑαυτοῦ Πατέρα, ὁ Σωτὴρ ἡμῶν ἀπεφήνατο, ὃν αὐτὸς ἐφανέρωσεν)· ἔστι δὲ καὶ ὁ τῆς τοῦ ἀντικειμένου φύσεως κακός τε καὶ πονηρὸς, ἐν ἀδικίᾳ χαρακτηριζόμενος· τούτων δὲ οὖν μέσον καθεστὼς, καὶ μήτε ἀγαθὸς ὢν, μήτε μὲν κακὸς, μήτε ἄδικος, ἰδίως τε λεχθείη ἂν δίκαιος, τῆς κατ' αὐτὸν δικαιοσύνης ὢν βραβευτής. Καὶ ἔσται μὲν καταδεέστερος τοῦ τελείου Θεοῦ, καὶ τῆς ἐκείνου δικαιοσύνης ἐλάττων οὗτος ὁ Θεὸς, ἅτε δὴ καὶ γεννητὸς ὢν, καὶ οὐκ ἀγέννητος. Εἷς γάρ ἐστιν ἀγέννητος ὁ Πατὴρ, ἐξ οὗ τὰ πάντα ἰδίως, τῶν πάντων ἠρτημένων ἀπ' αὐτοῦ. Μείζων δὲ καὶ κυριώτερος τοῦ ἀντικειμένου γενήσεται, καὶ ἑτέρας οὐσίας τε καὶ φύσεως πεφυκὼς παρὰ τὴν ἑκατέρων τούτων οὐσίαν. Τοῦ μὲν γὰρ ἀντικειμένου ἐστὶν ἡ οὐσία φθορά τε καὶ σκότος, ὑλικὸς γὰρ οὗτος καὶ πολυσχεδής · τοῦ δὲ Πατρὸς τῶν ὅλων τοῦ ἀγεννήτου ἡ οὐσία ἐστὶν ἀφθαρσία τε καὶ φῶς αὐτὸ, ὂν ἁπλοῦν τε καὶ μονοειδές. Ἡ δὲ τούτων οὐσία διττὴν μέν τινα δύναμιν προήγαγεν, αὐτὸς δὲ τοῦ κρείττονός ἐστιν εἰκών. Μηδέ σε τανῦν τοῦτο θορυβείτω, θέλουσαν μαθεῖν, πῶς ἀπὸ μιᾶς ἀρχῆς τῶν ὅλων οὔσης τε καὶ ὁμολογουμένης ἡμῖν, καὶ πεπιστευμένης, τοῦ ἀγεννήτου, καὶ ἀφθάρτου, καὶ ἀγαθῆς, συνέστησαν καὶ αὗται αἱ φύσεις, ἥ τε τῆς φθορᾶς καὶ τῆς μεσότητος, ἀνομοούσιαι αὗται καθεστῶσαι · τοῦ ἀγαθοῦ φύσιν ἔχοντος τὰ ὅμοια ἑαυτοῦ καὶ ὁμοούσια γεννᾷν τε καὶ προφέρειν. Μαθήσῃ γὰρ, Θεοῦ διδόντος, ἑξῆς καὶ τὴν τούτου ἀρχήν τε καὶ γέννησιν, ἀξιουμένη τῆς ἀποστολικῆς παραδόσεως, ἣν ἐκ διαδοχῆς καὶ ἡμεῖς

As far, therefore, as may be said briefly, I think it has been sufficiently shown to you both that the legislation which crept in from men is such, and that the law of God Himself is divided into three parts. And it remains for us to state who then this God is who laid down the law. Yet I think that this too has been shown to you in what has been said before, if you have listened attentively. For if this law has been laid down neither by the perfect God Himself, as we taught, nor yet by the devil—which it is not even lawful to say—this one who laid down the law is someone else beside these. Now this one is the Demiurge and Maker of this whole world and of the things in it, being different from the substances of these two and standing between them, and he would justly bear the name of the Midst. And if the perfect God is good according to His own nature, just as He indeed is (for our Saviour declared that there is One alone Who is a good God, His own Father, Whom He Himself manifested (Matt. 19:17)), and the one of the adversary's nature is both bad and wicked, characterized by injustice, then he who stands between these, being neither good nor indeed bad nor unjust, may in a special sense be called righteous, as being the arbiter of the righteousness that is according to him. And this God will indeed be inferior to the perfect God, and lesser than His righteousness, inasmuch as he is begotten and not unbegotten—for there is one unbegotten Father, from Whom are all things properly, since all things depend upon Him—yet he will prove greater and more lordly than the adversary, having been born of a different substance and nature beside the substance of each of these two. For the substance of the adversary is corruption and darkness, since he is material and manifold; whereas the substance of the unbegotten Father of all is incorruption and light itself, being simple and uniform. And the substance of these brought forth a certain twofold power, whereas he himself is the image of the better. And let not this disturb you at present, wishing to learn how from one first principle of all things, which exists and is confessed and believed by us—the unbegotten, and incorruptible, and good—these natures also, both that of corruption and that of the midst, came to subsist, being of unlike substance, whereas it is the nature of the good to beget and bring forth things like itself and of the same substance with itself. For you shall learn next, God granting, both its beginning and its generation, as you are counted worthy of the apostolic tradition which we also by succession

Editors' notes and page, col. 1289

Footnotes

(67) ‹anchor: καὶ πολυσχεδής› · call in col 1289 (Greek text-critical note; call in the Greek only)

Cor. πολυσχιδής.

Correct to πολυσχιδής.

(printed under page 653)

(68) ‹anchor: πεπιστευμένης, τοῦ› · call in col 1289 (Greek text-critical note; call in the Greek only)

Cor. τῆς.

Correct to τῆς.

(printed under page 653)

Footnotes

(64) ‹anchor: not visible in the page-foot image› · call in col 1290

Eph. II, 15.

Ephesians 2:15.

(printed under page 653)

(65) ‹anchor: not visible in the page-foot image› · call in col 1290

Rom. VII, 12.

Romans 7:12.

(printed under page 653)

(66) ‹anchor: ac Parentem suum› · call in col 1290

Matth. XIX, 17.

Matthew 19:17.

(printed under page 653)

Page

running head: GMENTA GNOSTICA. 1290
marginal letters: A Etenim effigies; B bitror, quae ex; C enim bonum esse; D Nam adversarii
old-edition numerals: 361 before Idque ipsum
other: facing Latin version, not set

PG 7:1291

παρειλήφαμεν, μετὰ καὶ τοῦ κανονίσαι πάντας τοὺς λόγους τῇ τοῦ Σωτῆρος διδασκαλίᾳ. Ταῦτά σοι, ὦ ἀδελφή μου Φλώρα, δι' ὀλίγων εἰρημένα οὐκ ἠτόνησα, καὶ τὸ τῆς συντομίας προέγραψα· ἅμα μὲν τὸ προκείμενον ἀποχρώντως ἐξέφηνα. Ἃ καὶ εἰς τὰ ἑξῆς τὰ μέγιστά σοι συμβαλεῖται, ἐάν γε, ὡς καλὴ γῆ καὶ ἀγαθὴ, γονίμων σπερμάτων τυχοῦσα, τὸν δι' αὐτῶν καρπὸν ἀναδείξῃς.

we have received, together with testing all the words by the rule of the Saviour's teaching. These things, my sister Flora, said to you in few words, I have not shrunk from, and I have written them in the manner of a summary; at the same time I have set forth the matter in hand sufficiently. And these things will help you very greatly for what follows, if, like fair and good ground that has received fruitful seeds, you show forth the fruit that comes through them.

HERACLEONIS FRAGMENTA.

FRAGMENTS OF HERACLEON.

Fragmenta Heracleonis Commentariorum in S. Lucae Evangelium, ex Clementis Alexandrini lib. IV Stromat., pag. 502.

Fragments of Heracleon's Commentaries on the Gospel of Saint Luke, from Clement of Alexandria, Stromata, Book IV, page 502.

Τοῦτον ἐξηγούμενος τὸν τόπον Ἡρακλέων, ὁ τῆς Οὐαλεντίνου σχολῆς δοκιμώτατος, κατὰ λέξιν φησὶν, ὁμολογίαν εἶναι τὴν μὲν ἐν τῇ πίστει καὶ πολιτείᾳ, τὴν δὲ ἐν φωνῇ. Ἡ μὲν οὖν ἐν φωνῇ ὁμολογία καὶ ἐπὶ τῶν ἐξουσιῶν γίνεται· ἣν μόνην, φησὶν, ὁμολογίαν ἡγοῦνται εἶναι οἱ πολλοὶ, οὐχ ὑγιῶς· δύνανται δὲ ταύτην τὴν ὁμολογίαν καὶ οἱ ὑποκριταὶ ὁμολογεῖν. Ἀλλ' οὐδ' εὑρεθήσεται οὗτος ὁ λόγος καθολικῶς εἰρημένος. Οὐ γὰρ πάντες οἱ σωζόμενοι ὡμολόγησαν τὴν διὰ τῆς φωνῆς ὁμολογίαν, καὶ ἐξῆλθον· ἐξ ὧν Ματθαῖος, Φίλιππος, Θωμᾶς, Λευῒς, καὶ ἄλλοι πολλοί.

Expounding this passage, Heracleon, the most esteemed of the school of Valentinus, says word for word that there is one confession in faith and conduct, and another in voice. The confession in voice, then, takes place also before the authorities; and this alone, he says, the many consider to be confession, not soundly; for even the hypocrites can make this confession. But neither will this saying be found to have been spoken universally. For not all who are saved made the confession through the voice and so departed; among whom are Matthew, Philip, Thomas, Levi, and many others.

Editors' notes and page, col. 1291

Footnotes

(69) ‹anchor: not visible in the page-foot image› · call in col 1291

Luc. XII, 8.

Luke 12:8.

(printed under page 654)

(70) ‹anchor: Λευΐς (Latin: Levis)› · call in col 1291 (call printed in the Greek, col 1292)

Θαδδαίου cognomen.

A surname of Thaddaeus.

(printed under page 654)

(72) ‹anchor: nunquam potest seipsum negare› · call in col 1291

II Tim. II, 13.

2 Timothy 2:13.

(printed under page 654)

Page

running head: 1291 APPENDIX AD QUINQUE IR
marginal letters: A turae gignat; B Hunc locum; C sionem sequitur; D gat. Illud autem
old-edition numerals: 362 before HERACLEONIS
other: facing Latin version, not set
running head: 1291 APPENDIX AD QUINQUE IRENÆI LIBROS. 1292
marginal letters: A παρειλήφαμεν; B Τοῦτον ἐξηγούμενος; C σιῶν, ἐὰν δέῃ (col. 1292 file); D δὲ ὁμοίως (col. 1292 file)
old-edition numerals: 362 before HERACLEONIS FRAGMENTA

PG 7:1292

Καὶ ἔστιν ἡ διὰ τῆς φωνῆς ὁμολογία οὐ καθολικὴ, ἀλλὰ μερική· καθολικὴ δὲ, ἣν νῦν λέγει, τὴν ἐν ἔργοις καὶ πράξεσι καταλλήλοις τῆς εἰς αὐτὸν πίστεως. Ἕπεται δὲ ταύτῃ τῇ ὁμολογίᾳ καὶ ἡ μερικὴ, ἡ ἐπὶ τῶν ἐξουσιῶν, ἐὰν δέῃ, καὶ ὁ λόγος αἵρῃ. Ὁμολογήσει γὰρ οὗτος καὶ τῇ φωνῇ ὀρθῶς, προομολογήσας πρότερον τῇ διαθέσει. Καὶ καλῶς, ἐπὶ μὲν τῶν ὁμολογούντων, ἐν ἐμοὶ, εἶπεν, ἐπὶ δὲ τῶν ἀρνουμένων τὸ ἐμὲ προσέθηκεν. Οὗτοι γὰρ, κἂν τῇ φωνῇ ὁμολογήσωσιν αὐτὸν, ἀρνοῦνται αὐτὸν, τῇ πράξει μὴ ὁμολογοῦντες. Μόνοι δὲ ἐν αὐτῷ ὁμολογοῦσιν οἱ ἐν τῇ κατ' αὐτὸν ὁμολογίᾳ καὶ πράξει βιοῦντες· ἐν οἷς καὶ αὐτὸς ὁμολογεῖ, ἐνειλημμένος αὐτοὺς, καὶ ἐχόμενος ὑπὸ τούτων. Διόπερ ἀρνήσασθαι ἑαυτὸν οὐδέποτε δύναται. Ἀρνοῦνται δὲ αὐτὸν οἱ μὴ ὄντες ἐν αὐτῷ. Οὐ γαρ εἶπεν, ὃς ἀρνήσηται ἐν ἐμοὶ, ἀλλ' ἐμέ· οὐδεὶς γάρ ποτε ὢν ἐν αὐτῷ, ἀρνεῖται αὐτόν. Τὸ δὲ, ἔμπροσθεν τῶν ἀνθρώπων, καὶ τῶν σωζομένων, καὶ τῶν ἐθνικῶν δὲ ὁμοίως· παρ' οἷς μὲν καὶ τῇ πολιτείᾳ, παρ' οἷς δὲ καὶ τῇ φωνῇ. Διόπερ ἀρνήσασθαι αὐτὸν οὐδέποτε δύνανται· ἀρνοῦνται δὲ αὐτὸν οἱ μὴ ὄντες ἐν αὐτῷ.

And the confession through the voice is not universal but partial; but universal is the one of which He now speaks, that in works and actions corresponding to faith in Him. And this confession is followed also by the partial one, that before the authorities, if need be, and reason requires it. For this man will also confess rightly with the voice, having already confessed beforehand in his disposition. And well did He say "in Me" of those who confess, but of those who deny He added "Me". For these, even if they confess Him with the voice, deny Him, not confessing Him in action. But they alone confess in Him who live in the confession and action that accord with Him; in whom He too confesses, having taken hold of them and being held by them. Therefore He can never deny Himself. And those deny Him who are not in Him. For He did not say, "Whoever shall deny in Me", but "Me"; for no one who is ever in Him denies Him. And "before men" [means] both before those who are being saved and likewise before the heathen: before some by conduct also, before others by voice also. Therefore they can never deny Him; but those deny Him who are not in Him.

Ex Eclogis propheticis Clementis Alex., ante medium, p. 202, Auctarii novissimi Bibliothecae Patrum Combefisii.

From the Prophetic Eclogues of Clement of Alexandria, before the middle, page 202 of Combefis's Newest Supplement to the Library of the Fathers.

Ἔνιοι δὲ, ὥς φησιν Ἡρακλέων, πυρὶ τὰ ὦτα τῶν σφραγιζομένων κατεσημήναντο, οὕτως ἀκούσαντες τὸ Ἀποστολικόν.

And some, as Heracleon says, marked the ears of those being sealed with fire, so understanding the apostolic saying.

Editors' notes and page, col. 1292

Footnotes

(70) ‹anchor: Λευῒς› · call in col 1292 (call in the Greek; the facing Latin Levis carries none)

Θαδδαίου cognomen.

The surname of Thaddaeus.

(printed under page 654)

(71) ‹anchor: ὁ λόγος αἴρῃ› · call in col 1292 (Greek text-critical note; call in the Greek only)

Leg. αἱρῇ.

Read αἱρῇ.

(printed under page 654)

Page

running head: AD QUINQUE IRENÆI LIBROS. 1292
marginal letters: A παρειλήφαμεν, μετὰ; B Τοῦτον ἐξηγούμενος; C σιῶν, ἐὰν δέῃ; D οἷς δὲ καὶ τῇ φωνῇ
old-edition numerals: (none)
other: begins mid-sentence; full-width lines of facing Latin below first and second paragraphs and full-width headings across cols 1291–1292 (...CLEONIS FRAGMENTA. / ...m in S. Lucae Evangelium...; ...ante medium, p. 202, Auctarii novissimi...) cut off at left edge, not set
misprints kept as printed: Οὐ γαρ εἶπεν (γαρ printed without accent)
running head: 1291 APPENDIX AD QUINQUE IRENÆI LIBROS. 1292
marginal letters: C σιῶν, ἐὰν δέῃ, καὶ ὁ λόγος; D δὲ ὁμοίως· παρ' οἷς μὲν
old-edition numerals: (none)
QA Q3a (2026-11-07): PLACEMENT. The first Heracleon fragment is printed in THIS column (right) below the band, from Τοῦτον ἐξηγούμενος (mark B) to αὐτῷ. above the Ex Eclogis band; but its first part, Τοῦτον ἐξηγούμενος … καὶ ἄλλοι πολλοί. (with call 70), stands in parts/c1291_a.md, so the fragment is split between the two rails at a point that is not a column or band boundary. By the --fullwidth rule (the right column keeps its lower text) that stretch belongs here, under the 1292 rail, at the head of the part, after the Heracleon heading band. Not moved by Q3a (own columns only). Q3a checked that stretch against the page: no word differences.
QA Q3a: note 70 is set twice, here and in notes/n1291.md (English "A surname" there, "The surname" here). Its call is in the Greek of this column, so it stands here; n1291 should keep a pointer only.

PG 7:1293

Fragmenta Commentarii Heracleonis in S. Joannis Evangelium, ex Origenis tomis in dictum Evangelium. A cl. Grabio recognita et emendata ex mss. codd. bibliothecae Bodleianae, Spicileg. haeret., saec. II, pag. 85 et seqq. — Ex tom. II, p. 60.

Fragments of Heracleon's Commentary on the Gospel of Saint John, from Origen's tomes on the said Gospel. Revised and corrected by the celebrated Grabe from manuscript codices of the Bodleian Library, Spicilegium of the Heretics, Second Century, page 85 and following. — From Tome II, page 60.

Βιαίως οἶμαι καὶ χωρὶς μαρτυρίου τὸν Οὐαλεντίνου λεγόμενον εἶναι γνώριμον Ἡρακλέωνα, διηγούμενον τὸ, Πάντα δι' αὐτοῦ ἐγένετο, ἐξειληφέναι πάντα τὸν κόσμον καὶ τὰ ἐν αὐτῷ, ἐκκλείοντα τῶν πάντων, τὸ ὅσον ἐπὶ τῇ ὑποθέσει αὐτοῦ, τὰ τοῦ κόσμου, καὶ τῶν ἐν αὐτῷ διαφέροντα. Φησὶ γὰρ οὐ τὸν αἰῶνα ἢ τὰ ἐν τῷ αἰῶνι γεγονέναι διὰ τοῦ Λόγου, ἅτινα οἴεται πρὸ τοῦ Λόγου γεγονέναι. Ἀναιδέστερον δὲ ἱστάμενος πρὸς τό· Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν (μὴ εὐλαβούμενος τὸ, Μὴ προσθῇς τοῖς Λόγοις αὐτοῦ, ἵνα μὴ ἐλέγξῃ σε, καὶ ψευδὴς γένῃ), προστίθησι τῷ, οὐδὲ ἓν, τῶν ἐν τῷ κόσμῳ καὶ τῇ κτίσει. Καὶ ἐπεὶ προφανῆ ἐστι τὰ ὑπ' αὐτοῦ λεγόμενα σφόδρα βεβιασμένα, καὶ παρὰ τὴν ἐνέργειαν ἐπαγγελλόμενα, εἰ τὰ νομιζόμενα αὐτῷ θεῖα ἐκκλείεται τῶν πάντων, τὰ δὲ, ὡς ἐκεῖνος οἴεται, παντελῶς φθειρόμενα, κυρίως πάντα καλεῖται, οὐκ ἐπιδιατριπτέον τῇ ἀνατροπῇ τῶν αὐτόθεν τὴν ἀτοπίαν ἐμφαινόντων· οἷον δὲ καὶ τὸ, τῆς Γραφῆς λεγούσης, Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, προστιθέντα αὐτὸν ἄνευ παραμυθίας τῆς ἀπὸ τῆς Γραφῆς τὸ, τῶν ἐν τῷ κόσμῳ καὶ τῇ κτίσει, μηδὲ μετὰ πιθανότητος ἀποφαίνεσθαι, πιστεύεσθαι ἀξιοῦντα ὁμοίως προφήταις ἢ ἀποστόλοις, τοῖς μετ' ἐξουσίας καὶ ἀνυπευθύνως καταλείπουσι τοῖς καθ' αὐτοὺς καὶ μεθ' αὐτοὺς σωτήρια γράμματα.

Violently, I think, and without testimony, Heracleon, who is said to be an acquaintance of Valentinus, in expounding "All things were made through Him", has taken "all things" to mean the whole world and what is in it, excluding from "all things", so far as his hypothesis goes, what excels the world and the things in it. For he says that the Aeon, or the things in the Aeon, were not made through the Word, things which he thinks came into being before the Word. And setting himself more shamelessly against "And without Him was not anything made" (not taking heed of "Do not add to His words, lest He reprove you, and you become a liar"), he adds to "not anything" the words "of the things in the world and in the creation". And since what he says is plainly very forced, and put forward contrary to the evident sense, if the things he considers divine are excluded from "all things", while the things which, as he thinks, perish utterly are properly called "all things", we need not dwell on refuting things that display their absurdity on their very face; such too is this, that when Scripture says, And without Him was not anything made, he adds, without support from Scripture, the words "of the things in the world and in the creation", not even stating it with any plausibility, while claiming to be believed like the prophets or apostles, who with authority and without being answerable leave saving writings to those of their own time and those after them.

Editors' notes and page, col. 1293

Footnotes

(75) ‹anchor: ἐνέργειαν› · call in col 1293 (Greek text-critical note; call in the Greek only)

Sic cod. Bodlei. 2280.

So the Bodleian codex 2280.

(printed under page 655)

(76) ‹anchor: Καὶ χωρὶς (second occurrence)› · call in col 1293 (Greek text-critical note; call in the Greek only)

Duas istas voces addidit Grab. ex cit. cod. Bodlei.

Grabe added these two words from the Bodleian codex cited.

(printed under page 655)

(77) ‹anchor: συνηθείᾳ φράσιν› · call in col 1293 (Greek text-critical note; call in the Greek only)

Sic cod. Bodlei.

So the Bodleian codex.

(printed under page 655)

(78) ‹anchor: μὴ παραμεμυθῆσθαι› · call in col 1293 (Greek text-critical note; call in the Greek only)

Sic cod. Bodlei.

So the Bodleian codex.

(printed under page 655)

(79) ‹anchor: αὐτῷ ἀντιβλέψας› · call in col 1293 (Greek text-critical note; call in the Greek only)

Sic id. cod.

So the same codex.

(printed under page 655) (79*) ‹anchor: in ipso vita erat› · call in col 1294 Joan. I, 4.

John 1:4.

(printed under page 655)

Page

running head: 1293 FRAGMENTA GNOST
marginal letters: A Βιαίως οἶμαι; B μενα, κυρίως; C ἐκδεχόμενος τὸ; D Πάνυ δὲ βιαίως
old-edition numerals: (none)
other: full-width headings at top (Fragmenta Commentarii Heracleonis in S. Joannis Ev...) and above D (Ex tom. III, pag. ...) and one full-width line of facing Latin above D (rante (ut sic intelligeretur...) cut off at right edge, not set
running head: 1293 FRAGMENTA GNOSTICA. 1294
marginal letters: A Βιαίως οἶμαι; B μενα, κυρίως πάντα (beside πάντων, τὰ δέ ... φθειρό-); C ἐκδεχόμενος τὸ γεγραμμένον (col. 1294 file); D Πάνυ δὲ βιαίως (col. 1294 file)
old-edition numerals: 363 in the facing Latin (not set), before fuere
other: a printed asterisk follows συνηθείᾳ (before φράσιν ⁷⁷) in the Greek; no matching foot note on this page
other (Q4a): the whole Greek of this page (from Ἔτι δὲ ἰδίως to ἀναδείξας) is printed in col 1293; the import set the part from Ἔτι δὲ ἰδίως on under the col 1294 rail. In that part the page prints παραγραφὴν (file: περιγραφὴν); to be set as printed by whoever holds col 1294

PG 7:1294

Ἔτι δὲ ἰδίως καὶ τοῦ, Πάντα δι' αὐτοῦ ἐγένετο, ἐξήκουσε, φάσκων τὸν τὴν αἰτίαν παρασχόντα τῆς γενέσεως τοῦ κόσμου τῷ δημιουργῷ τὸν Λόγον ὄντα, οὐ τὸν ἀφ' οὗ, ἢ ὑφ' οὗ, ἀλλὰ τὸν δι' οὗ, περὶ τῶν ἐν τῇ συνηθείᾳ φράσιν ἐκδεχόμενος τὸ γεγραμμένον. Εἰ γὰρ, ὡς νοεῖ, ἡ ἀλήθεια τῶν πραγμάτων ἦν, ἔδει διὰ τοῦ δημιουργοῦ γεγράφθαι πάντα γεγονέναι ὑπὸ τοῦ Λόγου, οὐχὶ δὲ ἀνάπαλιν διὰ τοῦ Λόγου ὑπὸ τοῦ δημιουργοῦ. Καὶ ἡμεῖς μὲν τῇ, δι' οὗ, χρησάμενοι ἀκολούθως τῇ συνηθείᾳ, οὐχ ἀμάρτυρον τὴν ἐκδοχὴν ἀφήκαμεν· ἐκεῖνος δὲ πρὸς τὸ μὴ παραμεμυθῆσθαι ἀπὸ τῶν θείων γραμμάτων τὸν καθ' ἑαυτὸν νοῦν, φαίνεται καὶ ὑποπτεύσας τὸ ἀληθὲς, καὶ ἀναιδῶς αὐτῷ ἀντιβλέψας· φησὶ γὰρ, ὅτι οὐχ ὡς ὑπ' ἄλλου ἐνεργοῦντος αὐτὸς ἐποίει ὁ Λόγος (ἵνα νοηθῇ τὸ, δι' αὐτοῦ), ἀλλ' αὐτοῦ ἐνεργοῦντος ἕτερος ἐποίει.

Moreover he understood "All things were made through Him" in a way of his own, saying that the Word is the one who furnished the Demiurge with the cause of the coming into being of the world, not the one "from whom" or "by whom", but the one "through whom", taking what is written otherwise than the phrases of common usage. For if, as he understands it, this were the truth of things, it ought to have been written that all things were made through the Demiurge by the Word, and not, conversely, through the Word by the Demiurge. And we, using "through whom" in accordance with usage, have not left our interpretation without testimony; but he, besides not having supported his own sense from the divine writings, seems both to have suspected the truth and shamelessly to have set his face against it; for he says that the Word did not Himself make [things] as though another were working (so that "through Him" might be understood), but that while He was working another made [them].

Ex tom. III, pag. 68.

From Tome III, page 68.

Πάνυ δὲ βιαίως, κατὰ τὸν τόπον γενόμενος ὁ Ἡρακλέων, τὸ Ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν, ἐξείληφεν ἀντὶ τοῦ, ἐν αὐτῷ, εἰς τοὺς ἀνθρώπους τοὺς πνευματικούς· οἱονεὶ ταὐτὸν νομίσας εἶναι τὸν Λόγον καὶ τοὺς πνευματικοὺς, εἰ καὶ μὴ σαφῶς ταῦτ' εἴρηκε. Καὶ ὡσπερεὶ αἰτιολογῶν φησιν· Αὐτὸς γὰρ τὴν πρώτην μόρφωσιν, τὴν κατὰ τὴν γένεσιν, αὐτοῖς παρέσχε, τὰ ὑπ' ἄλλου παρέντα εἰς μορφὴν, καὶ εἰς φωτισμὸν, καὶ περιγραφὴν ἰδίαν ἀγαγὼν καὶ ἀναδείξας.

And Heracleon, having come to the passage, very violently took "What was made in Him was life" as though "in Him" meant "for the spiritual men"; as if he thought the Word and the spiritual men to be the same, even if he has not said so clearly. And as though giving the reason, he says: For He Himself furnished them with the first forming, that according to generation, bringing what had been passed over by another into form, and into illumination, and its own outline, and showing it forth.

Editors' notes and page, col. 1294

Footnotes

(73) ‹anchor: not visible in the page-foot image› · call in col 1294

Joan. I, 3.

John 1:3.

(printed under page 655)

(74) ‹anchor: not visible in the page-foot image› · call in col 1294

Prov. XXX, 6.

Proverbs 30:6.

(printed under page 655)

Page

running head: MENTA GNOSTICA. 1294
marginal letters: A Arbitror Heracleonem,; B tiata, si; C men Verbo; D Caeterum valde
old-edition numerals: 363 before fuere
other: facing Latin version, not set
running head: 1293 FRAGMENTA GNOSTICA. 1294
marginal letters: C ἐκδεχόμενος τὸ γεγραμμένον; D Πάνυ δὲ βιαίως
old-edition numerals: (none)

PG 7:1295

Ex tomo VI, pag. 94 seq.

From Tome VI, page 94 and following.

Οὐχ ὑγιῶς δὲ ὁ Ἡρακλέων ὑπολαμβάνει, Οὐδεὶς τὸν Θεὸν ἑώρακε πώποτε, καὶ τὰ ἑξῆς, φάσκων εἰρῆσθαι οὐκ ἀπὸ τοῦ μαθητοῦ, ἀλλ' ἀπὸ τοῦ Βαπτιστοῦ.

But Heracleon does not judge soundly about "No one has ever seen God", and what follows, when he says that it was spoken not by the disciple but by the Baptist.

Ex tom. VII, pag. 112.

From Tome VII, page 112.

Δυσφημότερον δὲ ὁ Ἡρακλέων περὶ Ἰωάννου καὶ τῶν προφητῶν διαλαμβάνων, φησὶν ὅτι ὁ Λόγος μὲν ὁ Σωτήρ ἐστι, φωνὴ δὲ ἡ ἐν τῇ ἐρήμῳ ἡ διὰ Ἰωάννου διανοουμένη, ἦχος δὲ πᾶσα προφητικὴ τάξις.

And Heracleon, treating of John and the prophets more slanderously, says that the Word is the Saviour, the voice in the wilderness is that which is meant through John, and the sound is the whole prophetic order.

Et pag. 113.

And page 113.

Οὐκ οἶδα δ' ὅπως χωρὶς πάσης κατασκευῆς ἀποφαίνεται, τὴν φωνὴν οἰκειοτέραν οὖσαν τῷ Λόγῳ, Λόγον γίνεσθαι, ὡς καὶ τὴν γυναῖκα εἰς ἄνδρα μετατίθεσθαι. Καὶ ὡς ἐξουσίαν ἔχων τοῦ δογματίζειν, καὶ πιστεύεσθαι, καὶ προκόπτειν· Τῷ ἤχῳ, φησὶν, ἔσεσθαι τὴν εἰς φωνὴν μεταβολὴν, μαθητοῦ μὲν χώραν διδοὺς τῇ μεταβαλλούσῃ εἰς λόγον φωνῇ, ἢ δούλου δὲ τῇ ἀπὸ ἤχου εἰς φωνήν.

I do not know how, without any argument, he declares that the voice, being more akin to the Word, becomes Word, just as the woman too is changed into a man. And as though he had authority to lay down dogma, and to be believed, and to make headway, he says: The change into voice will belong to the sound; giving the place of a disciple to the voice that changes into word, and that of a servant to the [change] from sound into voice.

Et post pauca.

And after a few words.

Καὶ προφήτην μὲν καὶ Ἠλίαν ὁ Σωτὴρ ἐὰν αὐτὸν λέγῃ, οὐκ αὐτὸν, ἀλλὰ τὰ περὶ αὐτοῦ, φησὶ, διδάσκει· ὅταν δὲ μείζονα προφητῶν καὶ ἐν γεννητοῖς γυναικῶν, τότε αὐτὸν τὸν Ἰωάννην χαρακτηρίζει. Αὐτὸς δὲ, φησὶ, περὶ ἑαυτοῦ ἐρωτώμενος ἀποκρίνεται ὁ Ἰωάννης, οὐ τὰ περὶ αὐτόν.

And if the Saviour calls him a prophet and Elijah, he says, He teaches not about him himself, but about the things concerning him; but when [He calls him] greater than the prophets and among those born of women, then He describes John himself. And John himself, he says, when asked about himself, answers, not about the things concerning him.

Editors' notes and page, col. 1295

Footnotes

(80) ‹anchor: not visible in the page-foot image› · call in col 1295

Joan. I, 18.

John 1:18.

(80*) ‹anchor: In medio vestri stat› · call in col 1295 Joan. I, 26.

John 1:26.

(printed under page 656)

(81) ‹anchor: qui post me venit› · call in col 1295

Ibid., 15.

Ibid., verse 15.

(81*) ‹anchor: corrigiam calceamenti› · call in col 1295 Ibid., 27.

Ibid., verse 27.

(printed under page 656)

Page

running head: 1295 APPENDIX AD QUINQUE II
marginal letters: A Deum nemo; B Nescio etiam; C circa ipsum; D Jam adest,
old-edition numerals: 364 before Et pag.
other: facing Latin version, not set
running head: 1295 APPENDIX AD QUINQUE IRENÆI LIBROS. 1296
marginal letters: A Οὐχ ὑγιῶς δὲ ὁ Ἡρακλέων; B Οὐκ οἶδα δ' ὅπως; C τόν (last line of Καὶ προφήτην μὲν); D Ὁ Ἡρακλέων τὸ, Μέσος (col. 1296 file)
old-edition numerals: 364 before Et pag. 113.

PG 7:1296

Et pag. 117.

And page 117.

Παραδεξάμενος δὲ ὁ Ἡρακλέων τὸν τῶν Φαρισαίων λόγον, ὡς ὑγιῶς εἰρημένον, περὶ τοῦ ὀφείλεσθαι τὸ βαπτίζειν Χριστῷ, καὶ Ἠλίᾳ, καὶ παντὶ προφήτῃ, αὐταῖς λέξεσί φησιν· Οἷς μόνοις ὀφείλεται τὸ βαπτίζειν.

And Heracleon, accepting the saying of the Pharisees as soundly spoken, that baptizing is the due office of Christ, and of Elijah, and of every prophet, says in these very words: To whom alone it belongs to baptize.

Initio tomi VIII, pag. 122.

At the beginning of Tome VIII, page 122.

Ὁ μὲν Ἡρακλέων οἴεται, ὅτι ἀποκρίνεται ὁ Ἰωάννης τοῖς ἐκ τῶν Φαρισαίων πεμφθεῖσιν, οὐ πρὸς ὃ ἐκεῖνοι ἐπηρώτων, ἀλλ' ὃ αὐτὸς ἐβούλετο· ἑαυτὸν λανθάνων, ὅτι κατηγορεῖ τοῦ προφήτου ἀμαθίας, εἴγε ἄλλο ἐρωτώμενος περὶ ἄλλου ἀποκρίνεται.

Heracleon thinks that John answers those sent from the Pharisees not to what they were asking, but what he himself wished; not noticing that he accuses the prophet of ignorance, if, being asked one thing, he answers about another.

Et pag. 129 et seqq.

And page 129 and following.

Ὁ Ἡρακλέων τὸ, Μέσος ὑμῶν ἕστηκε, φησὶν, ἀντὶ τοῦ, Ἤδη πάρεστι, καὶ ἔστιν ἐν τῷ κόσμῳ, καὶ ἐν ἀνθρώποις, καὶ ἐμφανής ἐστιν ἤδη πᾶσιν ὑμῖν. Οὐκ ἀπιθάνως δὲ παρ' αὐτῷ λέγεται, ὅτι τὸ, ὀπίσω μου ἐρχόμενος, τὸ πρόδρομον εἶναι τὸν Ἰωάννην τοῦ Χριστοῦ δηλοῖ· ἀληθῶς γὰρ ὡσπερεὶ οἰκέτης ἐστὶ προτρέχων τοῦ Κυρίου. Πολὺ δὲ ἁπλούστερον τὸ, Οὐκ εἰμὶ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος, ἐξείληφεν, ὅτι οὐδὲ τῆς ἀτιμοτάτης ὑπηρεσίας τῆς πρὸς τὸν Χριστὸν ἄξιος εἶναι, διὰ τούτων ὁ Βαπτιστὴς ὁμολογεῖ. Πλὴν μετὰ ταύτην τὴν ἐκδοχὴν οὐκ ἀπιθάνως ὑποβέβληκε τό· Οὐκ ἐγώ εἰμι ἱκανὸς, ἵνα δι' ἐμὲ κατέλθῃ ἀπὸ

Heracleon says that "There stands among you" is in place of "He is already present, and is in the world, and among men, and is already manifest to you all." And not implausibly is it said by him that "coming after me" shows John to be the forerunner of Christ; for truly he is like a servant running before the Lord. But much more simply did he take "I am not worthy to untie the strap of His sandal": that by these words the Baptist confesses himself not worthy even of the most menial service towards Christ. However, after this interpretation he not implausibly added: I am not sufficient that for my sake He should come down from

Editors' notes and page, col. 1296

Page

running head: AD QUINQUE IRENÆI LIBROS. 1296
marginal letters: A τὸν Θεὸν; B Οὐκ οἶδα; C τόν.; D Ὁ Ἡρακλέων
old-edition numerals: 364 before Et pag. 113.
other: full-width Latin headings cut at left edge not set: tomo VI, pag. 94 seq. at top; tom. VII, pag. 112. after Βαπτιστοῦ.; 364 Et pag. 113. after τάξις.; Et post pauca. after εἰς φωνήν.; Et pag. 117. after αὐτόν.; io tomi VIII, pag. 122. after βαπτίζειν.; t pag. 129 et seqq. after ἀποκρίνεται.
running head: 1295 APPENDIX AD QUINQUE IRENÆI LIBROS. 1296
marginal letters: D Ὁ Ἡρακλέων τὸ, Μέσος ὑμῶν
old-edition numerals: (none)

PG 7:1297

μεγέθους, καὶ σάρκα λάβῃ, ὡς ὑπόδημα, περὶ ἧς ἐγὼ λόγον ἀποδοῦναι οὐ δύναμαι, οὐδὲ διηγήσασθαι, ἢ ἐπιλῦσαι τὴν περὶ αὐτῆς οἰκονομίαν. Ἀδρότερον δὲ καὶ μεγαλοφυέστερον ὁ αὐτὸς Ἡρακλέων, κόσμον τὸ ὑπόδημα ἐκδεξάμενος, μετέστη ἐπὶ τὸ ἀσεβέστερον ἀποφήνασθαι, ταῦτα πάντα δεῖν ἀκούεσθαι καὶ περὶ τοῦ προσώπου τούτου διὰ τοῦ Ἰωάννου νοουμένου· οἴεται γὰρ τὸν Δημιουργὸν τοῦ κόσμου ἐλάττονα ὄντα τοῦ Χριστοῦ, τοῦτο ὁμολογεῖν διὰ τούτων τῶν λέξεων, ὅπερ ἐστὶ πάντων ἀσεβέστατον. Ὁ γὰρ πέμψας αὐτὸν Πατὴρ, ὁ τῶν ζώντων Θεὸς, ὡς αὐτὸς Ἰησοῦς μαρτυρεῖ, τοῦ Ἀβραὰμ, καὶ τοῦ Ἰσαὰκ, καὶ τοῦ Ἰακὼβ, ὁ διὰ τοῦτο Κύριος τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι πεποίηκεν αὐτὰ, οὗτος καὶ μόνος ἀγαθὸς, καὶ μείζων τοῦ πεμφθέντος. Εἰ δὲ καὶ, ὡς προειρήκαμεν, ἀδρότερον νενόηται καὶ πᾶς ὁ κόσμος ὑπόδημα εἶναι τοῦ Ἰησοῦ τῷ Ἡρακλέωνι, ἀλλ' οὐχ οἶμαι δεῖν συγκατατίθεσθαι.

greatness, and take flesh as a sandal, concerning which I am not able to give an account, nor to describe, nor to unravel the dispensation concerning it. More coarsely and more grandly the same Heracleon, taking the sandal to be the world, passed on to declaring something more impious: that all these things must be understood also of that person who is meant through John; for he thinks that the Demiurge of the world, being less than Christ, confesses this through these words, which is the most impious thing of all. For the Father who sent Him, the God of the living, as Jesus Himself testifies, of Abraham, and of Isaac, and of Jacob, who is Lord of heaven and earth for this reason, that He made them, He alone is good, and greater than the One sent. And even if, as we said before, it has been understood rather coarsely by Heracleon that the whole world too is the sandal of Jesus, still I do not think we ought to assent to it.

Sub finem tomi IX, pag. 148.

Towards the end of Tome IX, page 148.

Ἐν τῷ τόπῳ ὁ Ἡρακλέων γενόμενος, χωρὶς πάσης κατασκευῆς καὶ παραθέσεως μαρτυρίων, ἀποφαίνεται, ὅτι τὸ μὲν, Ἀμνὸς τοῦ Θεοῦ, ὡς προφήτης φησὶν ὁ Ἰωάννης· τὸ δὲ, Ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ὡς περισσότερον προφήτου. Καὶ οἴεται τὸ μὲν πρότερον περὶ τοῦ σώματος αὐτοῦ λέγεσθαι, τὸ δὲ δεύτερον περὶ τοῦ ἐν τῷ σώματι, τῷ τὸν ἀμνὸν ἀτελῆ εἶναι ἐν τῷ τῶν προβάτων γένει· οὕτω δὲ καὶ τὸ σῶμα παραθέσει τοῦ ἐνοικοῦντος αὐτῷ. Τὸ δὲ τέλειον εἰ ἐβούλετο, φησὶ, τῷ σώματι μαρτυρῆσαι, κριὸν εἰπεῖν αὐτὸ τὸ μέλλον θύεσθαι.

Heracleon, coming to the passage, without any argument or adducing of testimonies, declares that John says "Lamb of God" as a prophet, but "Who takes away the sin of the world" as more than a prophet. And he thinks that the former is said of His body, the latter of Him who is in the body, because the lamb is imperfect in the race of sheep; and so too is the body in comparison with Him who dwells in it. But if he had wished, he says, to bear witness to perfection in the body, [he would have had] to call that which was to be sacrificed a ram.

Editors' notes and page, col. 1297

Footnotes

(84) ‹anchor: φησι τὴν› · call in col 1297 (Greek text-critical note; call in the Greek only)

Leg. εἰς τήν.

Read εἰς τήν.

(printed under page 657)

(85) ‹anchor: ἄνοδον σημαίνειν› · call in col 1297 (Greek text-critical note; call in the Greek only)

Sic cod. Bodl.

So the Bodleian codex.

(printed under page 657)

Page

running head: 1297 FRAGMENTA GNOS
marginal letters: A μεγέθους, καὶ; B πεμφθέντος. Εἰ; C ματι, τῷ; D Ὁ Ἡρακλέων,
old-edition numerals: (none)
other: full-width Latin headings cut at right edge not set: Sub finem tomi IX, p after συγκατατίθεσθαι.; Ex tomo X, pag. 1 after θύεσθαι.; Sub finem tomi X, pa after λελαληκώς.; Prope finem tom. XI, pag after γάμῳ.
running head: 1297 FRAGMENTA GNOSTICA. 1298
marginal letters: A μεγέθους, καὶ σάρκα λάβῃ; B νενόηται καὶ πᾶς ὁ κόσμος; C ματι, τῷ τὸν ἀμνὸν ἀτελῆ; D Ὁ Ἡρακλέων, Αὕτη (col. 1298 file)
old-edition numerals: 365 in the facing Latin (not set), before testatur

PG 7:1298

Ex tomo X, pag. 158.

From Tome X, page 158.

Ὁ μέντοιγε Ἡρακλέων τὸ, Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ, αὐτὸς διηγούμενος, ἄλλης πάλιν οἰκονομίας ἀρχήν φησι δηλοῦσθαι, οὐκ ἀργῶς τοῦ, κατέβη, εἰρημένου. Καί φησι τὴν Καφαρναοὺμ σημαίνειν ταῦτα τὰ ἔσχατα τοῦ κόσμου, ταῦτα τὰ ὑλικὰ, εἰς ἃ κατῆλθε· καὶ διὰ τὸ ἀνοίκειον, φησὶ, εἶναι τὸν τόπον, οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ, ἢ λελαληκώς.

Heracleon, however, himself expounding "After this He went down to Capernaum", says that the beginning of yet another dispensation is indicated, the words "went down" not being said idly. And he says that Capernaum signifies these furthest parts of the world, these material things, into which He came down; and because the place was unsuited, he says, He is not said to have done or spoken anything in it.

Sub finem tomi X, pag. 167.

Towards the end of Tome X, page 167.

Ὁ Ἡρακλέων, Αὕτη, φησὶν, ἡ μεγάλη ἑορτή, τοῦ γὰρ πάθους τοῦ Σωτῆρος τύπος ἦν, ὅτε οὐ μόνον ἀνῃρεῖτο τὸ πρόβατον, ἀλλὰ καὶ ἀνάπαυσιν παρεῖχεν ἐσθιόμενον. Καὶ θυόμενον, τὸ πάθος τοῦ Σωτῆρος τὸ ἐν κόσμῳ ἐσήμαινεν· ἐσθιόμενον δὲ, τὴν ἀνάπαυσιν τὴν ἐν γάμῳ.

Heracleon says: This is the great feast; for it was a type of the Saviour's passion, when not only was the sheep slain, but, being eaten, it also furnished rest. And being sacrificed, it signified the passion of the Saviour in the world; and being eaten, the rest in the marriage.

Prope finem tom. XI, pag. 181 et seqq.

Near the end of Tome XI, page 181 and following.

Ἴδωμεν τὰ Ἡρακλέωνος, ὅς φησι τὴν Ἱεροσόλυμα ἄνοδον σημαίνειν τὴν ἀπὸ τῶν ὑλικῶν εἰς τὸν ψυχικὸν τόπον, τυγχάνοντα εἰκόνα τῆς Ἱερουσαλὴμ, ἀνάβασιν τοῦ Κυρίου. Τὸ δὲ, εὗρεν ἐν τῷ ἱερῷ, καὶ οὐχὶ τῶν ἄνω οἴεται εἰρῆσθαι, ὑπὲρ τοῦ μὴ τὴν κλῆσιν μόνην νοηθῆναι τὴν χωρὶς Πνεύματος βοηθεῖσθαι ὑπὸ τοῦ Κυρίου. Ἡγεῖται

Let us look at the views of Heracleon, who says that the going up to Jerusalem signifies the Lord's ascent from material things to the psychic place, which is an image of Jerusalem. And "He found in the temple", and not "of the things above", he thinks was said so that the calling alone, apart from the Spirit, should not be thought to be helped by the Lord. He considers

Editors' notes and page, col. 1298

Footnotes

(82) ‹anchor: not visible in the page-foot image› · call in col 1298

Joan. I, 29.

John 1:29.

(82*) ‹anchor: κριὸν εἰπεῖν› · call in col 1297 (Greek text-critical note; call in the Greek only) For. κριὸν ἂν εἶπεν.

Perhaps κριὸν ἂν εἶπεν ("he would have said a ram").

(printed under page 657)

(83) ‹anchor: descendit in Capharnaum› · call in col 1298

Joan. II, 12.

John 2:12.

(83*) ‹anchor: τὸ πάθος› · call in col 1297 (Greek text-critical note; call in the Greek only) Sic cod. Bodl.

So the Bodleian codex.

(printed under page 657)

(86) ‹anchor: ascensum ad Jerosolymam› · call in col 1298

Joan. II, 13 seqq.

John 2:13 ff.

(printed under page 657)

Page

running head: AGMENTA GNOSTICA. 1298
marginal letters: A magnitudine, et; B diximus, ab; C genere, atque; D Heracleon :
old-edition numerals: 365 after Jesus
other: facing Latin version, not set
running head: 1297 FRAGMENTA GNOSTICA. 1298
marginal letters: D Ὁ Ἡρακλέων, Αὕτη, φησὶν
old-edition numerals: (none)

PG 7:1299

γὰρ τὰ μὲν Ἅγια τῶν ἁγίων εἶναι τὸ ἱερὸν, εἰς ἃ μόνος ἀρχιερεὺς εἰσῄει, ἔνθα οἶμαι αὐτὸν λέγειν τοὺς πνευματικοὺς χωρεῖν· τὰ δὲ προνάου, ὅπου καὶ οἱ Λευῖται, σύμβολον εἶναι τῶν ἔξω τοῦ Πληρώματος ψυχικῶν, εὑρισκομένων ἐν σωτηρίᾳ. Πρὸς τούτοις, τοὺς εὑρισκομένους ἐν τῷ ἱερῷ, πωλοῦντας βόας, καὶ πρόβατα, καὶ περιστερὰς, καὶ τοὺς καθημένους κερματιστὰς, ἐξεδέξατο λέγεσθαι ἀντὶ τῶν μηδὲν χάριτι διδόντων, ἀλλ' ἐμπορίαν καὶ κέρδος τὴν τῶν ξένων εἰς τὸ ἱερὸν εἴσοδον νομιζόντων, τοῦ ἰδίου κέρδους καὶ φιλαργυρίας ἕνεκεν, τὰς εἰς τὴν λατρείαν τοῦ Θεοῦ θυσίας χορηγούντων. Καὶ τὸ φραγγέλιον δὲ πεποιῆσθαι ἐκ σχοινίων ὑπὸ τοῦ Ἰησοῦ, οὐχὶ παρ' ἄλλου λαβόντος, ἰδιοτρόπως ἀπαγγέλλει, λέγων τὸ φραγγέλιον εἰκόνα τυγχάνειν τῆς δυνάμεως, καὶ ἐνεργείας τοῦ ἁγίου Πνεύματος, ἐκφυσῶντος τοὺς χείρονας. Καί φησι, τὸ φραγγέλιον, καὶ τὸ λίνον, καὶ τὴν σινδόνα, καὶ ὅσα τοιαῦτα εἰκόνας τῆς δυνάμεως καὶ τῆς ἐνεργείας εἶναι τοῦ ἁγίου Πνεύματος. Ἔπειτα ἑαυτῷ προσείληφε τὸ μὴ γεγραμμένον, ὡς ἄρα εἰς ξύλον ἐδέδετο τὸ φραγγέλιον, ὅπερ ξύλον τύπον ἐκλαβὼν εἶναι τοῦ σταυροῦ, φησὶ τούτῳ τῷ ξύλῳ ἀνηλῶσθαι, καὶ ἠφανίσθαι τοὺς κυβευτὰς, ἐμπόρους, καὶ πᾶσαν τὴν κακίαν. Καὶ οὐκ οἶδ' ὅπως φλυαρῶν φησιν ἐκ δύο τούτων πραγμάτων φραγγέλιον κατασκευάζεσθαι, ζητῶν τὸ ὑπὸ τοῦ Ἰησοῦ γενόμενον. Οὐ γὰρ ἐκ δέρματος, φησὶ, νεκροῦ ἐποίησεν αὐτὸ, ἵνα τὴν Ἐκκλησίαν κατασκευάσῃ οὐκέτι λῃστῶν καὶ ἐμπόρων σπήλαιον, ἀλλ' οἶκον τοῦ Πατρὸς αὐτοῦ.

the Holy of holies to be the temple, into which the high priest alone used to enter, where, I think, he says the spiritual go; and the parts of the forecourt, where the Levites also [were], to be a symbol of the psychics outside the Pleroma, who are found in salvation. Besides this, those found in the temple selling oxen and sheep and doves, and the money-changers sitting there, he took to be spoken of in place of those who give nothing by grace, but regard the entry of strangers into the temple as trade and gain, furnishing the sacrifices for the worship of God for the sake of their own gain and love of money. And that the whip was made of cords by Jesus, not taken by Him from another, he relates in his own peculiar way, saying that the whip is an image of the power and operation of the Holy Spirit, blowing away the worse. And he says that the whip, and the linen, and the shroud, and all such things are images of the power and operation of the Holy Spirit. Then he took up for himself what is not written, that the whip was in fact bound to a piece of wood, which wood he took to be a type of the cross, and says that by this wood the gamblers, the merchants and all wickedness were consumed and made to vanish. And, talking nonsense in I know not what way, he says that a whip is made out of these two things, in his inquiry into what was done by Jesus. For He did not make it, he says, of dead skin, so that He might make the Church no longer a den of robbers and merchants, but the house of His Father.

Editors' notes and page, col. 1299

Footnotes

(89) ‹anchor: Zelus domus tuae comedit me› · call in col 1299

Psal. LXVIII, 10; Joan. II, 17.

Psalm 68 (69):10; John 2:17.

(printed under page 658)

(91) ‹anchor: in escam meam fel› · call in col 1299

Psal. LXVIII, 22.

Psalm 68 (69):22.

(printed under page 658)

(92) ‹anchor: in tertia› · call in col 1299

Joan. II, 19.

John 2:19.

(printed under page 658)

Page

running head: 1299 APPENDIX AD QUINQUE IR
marginal letters: A esse Sancta; B tentiae et; C comedit me; D tertia, non
old-edition numerals: 366 after ginem
other: facing Latin version, not set; two full-width Greek lines cut at right edge after Patris sui. not set
running head: 1299 APPENDIX AD QUINQUE IRENÆI LIBROS. 1300
marginal letters: A γὰρ τὰ μὲν Ἅγια; B μεως, καὶ ἐνεργείας; C Ἀπαρατηρήτως (col. 1300 file); D Ὁ Ἡρακλέων τὸ, ἐν τρισὶ (col. 1300 file)
old-edition numerals: 366 in the facing Latin (not set), before esse potentiae

PG 7:1300

Et in ipso fine tomi XI, pag. 183.

And at the very end of Tome XI, page 183.

Ἀπαρατηρήτως ὁ Ἡρακλέων οἴεται τὸ, Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με· ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων ὑπὸ τοῦ Σωτῆρος δυνάμεων λέγεσθαι, μὴ δυνάμενος τὸν εἱρμὸν τῆς ἐν τῷ ψαλμῷ προφητείας τηρῆσαι. Νοουμένων γὰρ, ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων δυνάμεων λέγεσθαι, ἀκόλουθον δέ ἐστι κατ' αὐτὸν καὶ τὸ, Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ ἐπ' ἐκείνων λέγεσθαι, ἐν τῷ αὐτῷ ἀναγεγραμμένον ψαλμῷ. Ἀλλ', ὡς εἰκὸς, ἐτάραξεν αὐτὸν τὸ, καταφάγεταί με, ὡς μὴ δυνάμενον ὑπὸ Χριστοῦ ἀπαγγέλλεσθαι, οὐ χωροῦντα τὸ ἔθος τῶν ἀνθρωποπαθῶν περὶ Θεοῦ καὶ Χριστοῦ λόγων.

Heracleon heedlessly thinks that "The zeal of Thy house will devour me" is said in the person of the powers cast out and consumed by the Saviour, being unable to keep to the sequence of the prophecy in the psalm. For if these words are understood to be said in the person of the powers cast out and consumed, it follows, on his view, that "They gave gall for my food", written in the same psalm, is also said of them. But, as is likely, "will devour me" troubled him, as though it could not be uttered by Christ, since he does not grasp the usage of words that speak of God and Christ in terms of human feeling.

Ex tomo XII, pag. 187.

From Tome XII, page 187.

Ὁ Ἡρακλέων τὸ, ἐν τρισὶ, φησὶν, ἀντὶ τοῦ, ἐν τρίτῃ, μὴ ἐρευνήσας (καίτοιγε ἐπιστήσας τῷ ἐν τρισὶ), πῶς ἐν τρισὶν ἡ ἀνάστασις ἐνεργεῖται ἡμέραις. Ἔτι δὲ καὶ τὴν τρίτην φησὶ τὴν πνευματικὴν ἡμέραν, ἐν ᾗ οἴονται δηλοῦσθαι τὴν τῆς Ἐκκλησίας ἀνάστασιν. Τούτων δὲ ἀκόλουθόν ἐστι, πρώτην λέγειν εἶναι τὴν χοϊκὴν ἡμέραν, καὶ τὴν δευτέραν τὴν ψυχικὴν, οὐ γεγενημένης Ἐκκλησίας τῆς ἀναστάσεως ἐν αὐταῖς.

Heracleon says that "in three" stands for "on the third", without investigating (though he did notice the "in three") how the resurrection is brought about in three days. And further he says that the third is the spiritual day, in which they think the resurrection of the Church is shown. And it follows from this that the first day is said to be the earthly one, and the second the psychic, the resurrection of the Church not having taken place in them.

Et paulo post, pag. 189.

And a little after, page 189.

Ὁ Ἡρακλέων, μηδὲ ἐπιστήσας τῇ ἱστορίᾳ, φησὶ

Heracleon, not even attending to the history, says

Editors' notes and page, col. 1300

Footnotes

(87) ‹anchor: εἰκόνα τυγχάνειν› · call in col 1300 (Greek text-critical note; call in the Greek only)

Sic. cod. Bodl. 2281.

So the Bodleian codex 2281.

(printed under page 658)

(88) ‹anchor: ὅπερ ξύλον› · call in col 1300 (Greek text-critical note; call in the Greek only)

Quinque voces additae ex codd. Bodl. 2281.

Five words added from the Bodleian codices, 2281.

(printed under page 658)

(90) ‹anchor: Νοουμένων γάρ› · call in col 1300 (Greek text-critical note; call in the Greek only)

Sic cod. Bodl.

So the Bodleian codex.

(printed under page 658) (90*) ‹anchor: ἐκβληθέντων καὶ ἀναλωθέντων› · call in col 1300 (Greek text-critical note; call in the Greek only) Leg. ἐκβληθεισῶν καὶ ἀναλωθεισῶν. EDIT. PATROL.

Read ἐκβληθεισῶν καὶ ἀναλωθεισῶν. THE EDITORS OF THE PATROLOGIA.

(printed under page 658)

(93) ‹anchor: ἐπιστήσας τῷ› · call in col 1300 (Greek text-critical note; call in the Greek only)

Sic cod. Bodl.

So the Bodleian codex.

(printed under page 658)

Page

running head: AD QUINQUE IRENÆI LIBROS. 1300
marginal letters: A γὰρ τὰ; B μεως, καὶ; C Ἀπαρατηρήτως ὁ; D Ὁ Ἡρακλέων
old-edition numerals: (none)
other: ἐκ δέρμα- split at end of para 1 before full-width Greek lines cut at left edge (Ἐκκλησίαν κατασκευάσῃ οὐκέτι λῃστῶν καὶ ἐμπόρων σπή-) not set; full-width Latin headings cut at left edge not set: fine tomi XI, pag. 183. before Ἀπαρατηρήτως; omo XII, pag. 187. after λόγων.; ulo post, pag. 189. after ἐν αὐταῖς.
running head: 1299 APPENDIX AD QUINQUE IRENÆI LIBROS. 1300
marginal letters: C Ἀπαρατηρήτως ὁ Ἡρακλέων; D Ὁ Ἡρακλέων τὸ, ἐν τρισὶ
old-edition numerals: (none)

PG 7:1301

τὸν Σολομῶντα τεσσαράκοντα καὶ ἓξ ἔτεσι κατεσκευακέναι τὸν ναὸν, εἰκόνα τυγχάνοντα τοῦ Σωτῆρος. Καὶ τὸν ςʹ ἀριθμὸν εἰς τὴν ὕλην, τουτέστι τὸ πλάσμα, ἀναφέρει· τὸν δὲ τῶν τεσσαράκοντα (ὅ τετρὰς ἐστι, φησὶν, ἡ ἀπρόσπλοκος), εἰς τὸ ἐμφύσημα, καὶ τὸ ἐν τῷ ἐμφυσήματι σπέρμα.

that Solomon built the temple in forty-six years, the temple being an image of the Saviour. And he refers the number six to matter, that is, to the moulded figure; and that of forty (which is, he says, the unmixed tetrad) to the inbreathing, and to the seed in the inbreathing.

Ex tomo XIII, pag. 205 et seqq.

From Tome XIII, page 205 and following.

Ἴδωμεν δὲ καὶ τὰ Ἡρακλέωνος εἰς τοὺς τόπους, ὅστις φησὶν ἄτονον, καὶ πρόσκαιρον, καὶ ἐπιλείπουσαν ἐκείνην γεγονέναι τὴν ζωὴν, καὶ τὴν κατ' αὐτὴν δόξαν· κοσμικὴ γὰρ, φησὶν, ἦν· καὶ οἴεται τοῦ κοσμικὴν αὐτὴν εἶναι ἀπόδειξιν φέρειν, ἐκ τοῦ θρέμματα τοῦ Ἰακὼβ ἐξ αὐτῆς πεπωκέναι. Καὶ εἰ μὲν ἄτονον, καὶ πρόσκαιρον, καὶ ἐπιλείπουσαν ἐλάμβανε τὴν ἐκ μέρους γνῶσιν, ἤτοι τῇ ἀπὸ τῶν Γραφῶν συγκρίσει τῶν ἀῤῥήτων ῥημάτων, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι, πᾶσαν τὴν νῦν δι' ἐσόπτρου καὶ αἰνίγματος γινομένην γνῶσιν, καταργουμένην, ὅταν ἔλθῃ τὸ τέλειον, οὐκ ἂν αὐτὸ ἐνεκαλέσαμεν· εἰ δὲ ὑπὲρ τοῦ διαβάλλειν τὰ παλαιὰ, τοῦτο ποιεῖ, ἐγκλητέος ἂν εἴη. Ὃ δὲ δίδωσιν ὕδωρ ὁ Σωτὴρ, φησὶν εἶναι ἐκ τοῦ Πνεύματος καὶ τῆς δυνάμεως αὐτοῦ, οὐ ψευδόμενος. Καὶ εἰς τὸ, Οὐ μὴ διψήσει δὲ εἰς τὸν αἰῶνα, ἀποδέδωκεν αὐταῖς λέξεσιν οὕτως· Αἰώνιος γὰρ ἡ ζωὴ αὐτοῦ, καὶ μηδέποτε φθειρομένη, ὡς καὶ ἡ πρώτη ἡ ἐκ τοῦ φρέατος, ἀλλὰ μένουσα· ἀναφαίρετος γὰρ ἡ χάρις καὶ ἡ δωρεὰ τοῦ Σωτῆρος ἡμῶν, καὶ μὴ ἀναλισκομένη, μηδὲ φθειρομένη ἐν τῷ μετασχόντι αὐτῆς. Φθειρομένην δὲ τὴν πρώτην διδοὺς εἶναι ζωὴν, εἰ μὲν τὴν κατὰ τὸ γράμμα ἔλεγε, ζητῶν τῇ περιαιρέσει τοῦ καλύμματος γινομένην, ἢ κατὰ τὸ Πνεῦμα, καὶ εὑρίσκων, ὑγιῶς ἂν ἔλεγεν· εἰ δὲ πάντη φθορὰν κατηγορεῖ τῶν παλαιῶν, δῆλον, ὅτι τοῦτο ποιεῖ, ὡς μὴ ὁρῶν τὰ ἀγαθὰ τῶν μελλόντων ἔχειν ἐκεῖνα τὴν σκιάν. Οὐκ ἀπιθάνως δὲ τὸ, ἁλλομένου, διηγήσατο, καὶ τοὺς μεταλαμβάνοντας τοῦ ἄνωθεν ἐπιχορηγουμένου πλουσίως, καὶ αὐτοὺς ἐκβλῦσαι εἰς τὴν ἑτέρων αἰώνιον ζωὴν τὰ ἐπικεχορηγημένα αὐτοῖς.

Let us look also at Heracleon's views on these passages; he says that that life, and the glory that went with it, was feeble, and temporary, and failing; for it was worldly, he says; and he thinks he brings proof that it was worldly from the fact that Jacob's cattle drank from it. Now if he took the knowledge that is in part to be feeble, and temporary, and failing — that is, by comparison of what comes from the Scriptures with the unspeakable words which it is not lawful for a man to utter — all the knowledge that comes now through a mirror and in a riddle, which is done away when the perfect comes, we should not have blamed him for it; but if he does this in order to disparage the old things, he would be blameworthy. And the water which the Saviour gives, he says, is from His Spirit and power, and in this he does not lie. And on "But he shall never thirst" he has given his explanation in these very words: For His life is eternal, and never perishes, as did the first, that from the well, but abides; for the grace and the gift of our Saviour cannot be taken away, and is not used up nor perishes in him who has partaken of it. And in granting that the first life perishes, if he meant the life according to the letter, while seeking that which comes by the taking away of the veil, or that according to the Spirit, and finding it, he would speak soundly; but if he charges the old things with corruption entirely, it is plain that he does this as one who does not see that those things have the shadow of the good things to come. And not implausibly did he explain "springing up", [as said] also of those who partake of what is richly supplied from above, that they too pour forth what has been supplied to them for the eternal life of others.

Editors' notes and page, col. 1301

Footnotes

(96) ‹anchor: τῶν μελλόντων ἔχειν› · call in col 1301 (Greek text-critical note; call in the Greek only)

Sic cod. Bodl. 2281.

So the Bodleian codex 2281.

(printed under page 659)

(98) ‹anchor: Ἰακὼβ φρέατος› · call in col 1301 (Greek text-critical note; call in the Greek only)

Ita recte cod. Bodl. 2231.

So, correctly, the Bodleian codex 2231.

(printed under page 659)

Page

running head: 1301 FRAGMENTA GNOST
marginal letters: A τὸν Σολομῶντα; B ἐσόπτρου καὶ; C Πνεῦμα, καὶ; D οὔσης, ἀνατρεπτέον
old-edition numerals: (none)
other: full-width Latin heading cut at right edge not set: Ex tomo XIII, pag. 205 after σπέρμα.
running head: 1301 FRAGMENTA GNOSTICA. 1302
marginal letters: A τὸν Σολομῶντα τεσσαράκοντα; B ἐσόπτρου καὶ αἰνίγματος; C Πνεῦμα, καὶ εὑρίσκων; D πῶς ὁ Ἡρακλέων (col. 1302 file)
old-edition numerals: 367 in the facing Latin (not set), before et quae ad hominem

PG 7:1302

Ἀλλὰ καὶ ἐπαινεῖ τὴν Σαμαρεῖτιν, ὡς ἀνενδειξαμένην τὴν ἀδιάκριτον καὶ κατάλληλον τῇ φύσει ἑαυτῆς πίστιν, μὴ διακριθεῖσαν ἐφ' οἷς ἔλεγεν αὐτῇ. Εἰ μὲν οὖν τὴν προαίρεσιν ἀπεδέχετο, μηδὲν περὶ φύσεως αἰνιττόμενος, ὡς διαφερούσης, καὶ ἡμεῖς ἂν συγκατεθέμεθα· εἰ δὲ τῇ φυσικῇ κατασκευῇ ἀναφέρει τὴν τῆς συγκαταθέσεως αἰτίαν, ὡς οὐ πᾶσι ταύτης παρούσης, ἀνατρεπτέον αὐτοῦ τὸν λόγον. Οὐκ οἶδα δὲ, πῶς ὁ Ἡρακλέων, τὸ μὴ γεγραμμένον ἐκλαβὼν, φησὶ πρὸς τὸ, Δός μοι τοῦτο τὸ ὕδωρ, ὡς ἄρα βραχέα διανυχθεῖσα ὑπὸ τοῦ λόγου, ἐμίσησε λοιπὸν καὶ τὸν τόπον ἐκείνου τοῦ λεγομένου Ἰακὼβ φρέατος. Ἔτι δὴ καὶ πρὸς τὸ, Δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ, μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν, φησὶν ὅτι ταῦτα λέγει ἡ γυνὴ ἐμφαίνουσα τὸ ἐπίμοχθον, καὶ δυσπόριστον, καὶ ἄτροφον ἐκείνου τοῦ ὕδατος. Πόθεν γὰρ δεικνύναι ἔχει ἄτροφον εἶναι τὸ τοῦ Ἰακὼβ ὕδωρ; Ἔτι δὲ ὁ Ἡρακλέων πρὸς τὰ,

But he also praises the Samaritan woman, as having shown the faith that was free of doubt and answered to her own nature, not doubting at the things He said to her. If, then, he approved her choice, without hinting anything about her nature as being different, we too would have agreed; but if he refers the cause of her assent to her natural constitution, as though this were not present in all, his argument must be overturned. And I do not know how Heracleon, taking up what is not written, says on "Give me this water" that, pricked a little by the word, she thereafter hated even the place of that so-called well of Jacob. Further, on "Give me this water, that I may not thirst, nor come here to draw", he says that the woman says these things showing how laborious, and hard to come by, and unnourishing that water was. For whence can he show that the water of Jacob was unnourishing? Further, Heracleon, on the words

Editors' notes and page, col. 1302

Footnotes

(94) ‹anchor: in hunc locum› · call in col 1302

Joan. IV, 6.

John 4:6.

(printed under page 659)

(95) ‹anchor: Non sitiet in aeternum› · call in col 1302

Ibid., 14.

Ibid., verse 14.

(printed under page 659)

(97) ‹anchor: Da mihi hanc aquam› · call in col 1302

Joan. IV, 15.

John 4:15.

(printed under page 659)

Page

running head: GMENTA GNOSTICA. 1302
marginal letters: A lomonem quadraginta; B lium, et; C vitam corruptibilem; D tam ob
old-edition numerals: 367 after lium,
other: facing Latin version, not set
running head: 1301 FRAGMENTA GNOSTICA. 1302
marginal letters: D πῶς ὁ Ἡρακλέων
old-edition numerals: (none)

PG 7:1303

Λέγει αὐτῇ φησί· Δῆλον ὅτι τοιοῦτό τι λέγων· Εἰ θέλεις λαβεῖν τοῦτο τὸ ὕδωρ, ὕπαγε, φώνησον τὸν ἄνδρα σου· καὶ οἴεται τῆς Σαμαρείτιδος τὸν λεγόμενον ὑπὸ τοῦ Σωτῆρος ἄνδρα τὸ Πλήρωμα εἶναι αὐτῆς, ἵνα σὺν ἐκείνῳ γενομένη πρὸς τὸν Σωτῆρα κομίσεσθαι παρ' αὐτοῦ τὴν δύναμιν, καὶ τὴν ἕνωσιν, καὶ τὴν ἀνάκρασιν τὴν πρὸς τὸ Πλήρωμα αὐτῆς δυνηθῇ. Οὐ γὰρ περὶ ἀνδρὸς, φησὶ, κοσμικοῦ ἔλεγεν αὐτῇ, ἵνα καλέσῃ, ἐπείπερ οὐκ ἠγνόει ὅτι οὐκ εἶχε νόμιμον ἄνδρα. Προδήλως δὲ ἐνταῦθα βιάζεται λέγων, αὐτῇ τὸν Σωτῆρα εἰρηκέναι· Φώνησόν σου τὸν ἄνδρα, καὶ ἐλθὲ ἐνθάδε, δηλοῦντα τὸν ἀπὸ τοῦ Πληρώματος σύζυγον· εἴπερ γὰρ τοῦθ' οὕτως εἶχεν, ἐχρῆν τὸν ἄνδρα καὶ τίνα τρόπον φωνητέον ἔσται αὐτὸν, ἵνα σὺν αὐτῷ γένηται πρὸς τὸν Σωτῆρα. Ἀλλ' ἐπεὶ, ὡς Ἡρακλέων φησὶ, κατὰ τὸ νοούμενον ἠγνόει τὸν ἴδιον ἄνδρα, κατὰ δὲ τὸ ἁπλοῦν ᾐσχύνετο εἰπεῖν, ὅτι μοιχὸν, οὐχὶ δὲ ἄνδρα, εἶχε, πῶς οὐχὶ μάτην ἔσται προστάσσων ὁ λέγων· Ὕπαγε, φώνησον τὸν ἄνδρα σου, καὶ ἐλθὲ ἐνθάδε; Εἶτα πρὸς τοῦτο· Ἀληθὲς εἴρηκας, ὅτι ἄνδρα οὐκ ἔχεις· φησίν· Ἐπεὶ ἐν τῷ κόσμῳ οὐκ εἶχεν ἄνδρα ἡ Σαμαρεῖτις, ἦν γὰρ αὐτῆς ὁ ἀνὴρ ἐν τῷ Αἰῶνι. Ἡμεῖς μὲν οὖν ἀνέγνωμεν· Πέντε ἄνδρας ἔσχες· παρὰ δὲ τῷ Ἡρακλέωνι εὕρομεν· Ἓξ ἄνδρας ἔσχες· καὶ ἑρμηνεύει γε τὴν ὑλικὴν πᾶσαν κακίαν δηλοῦσθαι διὰ τῶν ἓξ ἀνδρῶν, ᾗ συνεπέπλεκτο καὶ ἐπλησίαζε, παρὰ λόγον πορνεύουσα, καὶ ἐνυβριζομένη, καὶ ἀθετουμένη, καὶ ἐγκαταλειπομένη ὑπ' αὐτῶν. Λεκτέον δὲ πρὸς αὐτὸν, ὅτι εἴπερ ἐπόρνευεν ἡ πνευματικὴ, ἡμάρτανεν ἡ πνευματική· εἰ δὲ ἡμάρτανε πνευματικὴ, δένδρον ἀγαθὸν οὐκ ἦν ἡ πνευματική. Κατὰ γὰρ τὸ Εὐαγγέλιον, Οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν· καὶ δῆλον, ὅτι οἴχεται αὐτοῖς τὰ τῆς μυθοποιΐας.

"He says to her": plainly, he says, saying something like this: If you wish to receive this water, go, call your husband; and he thinks that the husband of the Samaritan woman, spoken of by the Saviour, is her Pleroma, so that, coming with him to the Saviour, she might be able to receive from Him the power, and the union, and the mingling with her Pleroma. For He was not speaking to her, he says, about a worldly husband, that she should call him, since He was not unaware that she had no lawful husband. But here he plainly does violence [to the text] in saying that the Saviour said to her, Call your husband and come here, meaning her consort from the Pleroma; for if this were so, He ought to have [said] both the husband and in what way he was to be called, that she might come with him to the Saviour. But since, as Heracleon says, according to the spiritual sense she did not know her own husband, while according to the simple sense she was ashamed to say that she had a paramour and not a husband, how will He not be commanding in vain who says, Go, call your husband, and come here? Then on this: You have said truly that you have no husband, he says: Since in the world the Samaritan woman had no husband, for her husband was in the Aeon. Now we read: You have had five husbands; but in Heracleon we have found: You have had six husbands; and he interprets that all material wickedness is shown by the six husbands, with which she had been entangled and to which she had drawn near, committing fornication against reason, and being outraged, and rejected, and abandoned by them. But it must be said to him that if the spiritual woman committed fornication, the spiritual woman sinned; and if the spiritual woman sinned, the spiritual woman was not a good tree. For according to the Gospel, A good tree cannot bear bad fruit; and it is plain that their myth-making is undone.

Editors' notes and page, col. 1303

Footnotes

(99) ‹anchor: et veni huc› · call in col 1303

Joan. IV, 16.

John 4:16.

(printed under page 660)

(1) ‹anchor: not visible› · call in col 1303

Adde εἰπεῖν.

Add εἰπεῖν ("to say").

(printed under page 660)

(2) ‹anchor: Quinque enim viros habuisti› · call in col 1303

Joan. IV, 17.

John 4:17.

(printed under page 660)

(3) ‹anchor: not visible› · call in col 1303

Ibid., 18.

Ibid., verse 18.

(printed under page 660)

(4) ‹anchor: malos fructus ferre› · call in col 1303

Matth. VII, 18.

Matthew 7:18.

(printed under page 660)

(5) ‹anchor: in hoc monte adoraverunt› · call in col 1303

Joan. IV, 20.

John 4:20.

(printed under page 660)

(6) ‹anchor: et ex parte prophetamus› · call in col 1303

I Cor. XIII, 9.

1 Corinthians 13:9.

(printed under page 660)

Page

running head: 1303 APPENDIX AD QUINQUE IR
marginal letters: A que veniam; B inferet dicens,; C vero invenimus :; D utrobique mentiens.
old-edition numerals: 368 before virum tuum
other: facing Latin version, not set; two full-width Latin lines cut at right edge after spiritualis, ar not set
running head: 1303 APPENDIX AD QUINQUE IRENÆI LIBROS. 1304
marginal letters: A Λέγει αὐτῇ φησί; B τὸν Σωτῆρα. Ἀλλ' ἐπεὶ; C ταλειπομένη ὑπ' αὐτῶν; D ἐστὶν εἰδέναι τὰ πάντα (col. 1304 file)
old-edition numerals: 368 in the facing Latin (not set), before virum tuum

PG 7:1304

Pag. 209 et seqq.

Page 209 and following.

Ὁ Ἡρακλέων εἰς τὰ αὐτὰ ῥήματα λέγει, εὐσχημόνως ὡμολογηκέναι τὴν Σαμαρεῖτιν τὰ ὑπ' αὐτοῦ πρὸς αὐτὴν εἰρημένα· Προφήτου γὰρ μόνου, φησὶν, ἐστὶν εἰδέναι τὰ πάντα, ψευδόμενος ἑκατέρως. Καὶ γὰρ οἱ ἄγγελοι τὰ τοιαῦτα δύνανται εἰδέναι, καὶ ὁ προφήτης οὐ πάντα οἶδεν· Ἐκ μέρους γὰρ γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν, κἂν προφητεύομεν, καὶ γινώσκομεν. Μετὰ δὲ ταῦτα ἐπαινεῖ ὡς πρεπόντως τῇ αὐτῆς φύσει ποιήσασαν τὴν Σαμαρεῖτιν, καὶ μήτε ψευσαμένην, μήτε ἄντικρυς ὁμολογήσασαν τὴν ἑαυτῆς ἀσχημοσύνην, πεπεισμένην τε, φησὶν, αὐτὴν, ὅτι προφήτης εἴη, ἐρωτᾷν αὐτὸν, ἅμα τὴν αἰτίαν ἐμφαίνουσαν, δι' ἣν ἐξεπόρνευσεν, ὅτι διάνοιαν Θεοῦ, καὶ τῆς κατὰ τὸν Θεὸν λατρείας ἀμελήσασαν, καὶ πάντων τῶν κατὰ τὸν βίον αὐτῇ ἀναγκαίων, καὶ ἄλλως ἀεὶ τὴν ἐν τῷ βίῳ τυγχάνουσαν·

Heracleon says on the same words that the Samaritan woman fittingly acknowledged what had been said to her by Him: For it belongs to a prophet alone, he says, to know all things; lying on both counts. For the angels too can know such things, and the prophet does not know all things: For we know in part, and we prophesy in part, even if we prophesy and know. And after this he praises the Samaritan woman as having acted in a way befitting her own nature, neither lying nor openly confessing her own shame; and being persuaded, he says, that He was a prophet, she questions Him, at the same time showing the cause for which she had committed fornication, because [through ignorance] of God she had neglected both the worship according to God and all things necessary to her in life, and otherwise always the [things] in life being in need of.

Editors' notes and page, col. 1304

Footnotes

(7) ‹anchor: ὅτι διάνοιαν› · call in col 1304

Leg. ἅτε δι' ἄγνοιαν.

Read ἅτε δι' ἄγνοιαν ("inasmuch as through ignorance").

(printed under page 660)

(8) ‹anchor: τὸν βίον αὐτῇ ἀναγκαίων› · call in col 1304

Supplendum puto, ἀποτυγχάνουσαν, vel quidpiam simile.

I think ἀποτυγχάνουσαν ("lacking"), or something similar, should be supplied.

(printed under page 660)

(9) ‹anchor: καὶ ἄλλως ἀεὶ τὴν› · call in col 1304

Leg. τῶν.

Read τῶν.

(printed under page 660)

Page

running head: O QUINQUE IRENÆI LIBROS. 1304
marginal letters: A Λέγει αὐτῇ; B τὸν Σωτῆρα.; C ταλειπομένη ὑπ'; D ἐστὶν εἰδέναι
old-edition numerals: (none)
other: τυγχά- split at column break; two full-width Latin lines cut at left edge (spiritualis, arborem ... aperte illis) and full-width heading cut at left edge (ag. 209 et seqq.) after μυθοποιίας. not set
misprints kept as printed: κἂν προφητεύομεν, καὶ γινώσκομεν (indicative after κἂν; subjunctive expected) (Q4b)
running head: 1303 APPENDIX AD QUINQUE IRENÆI LIBROS. 1304
marginal letters: D ἐστὶν εἰδέναι τὰ πάντα
old-edition numerals: (none)

PG 7:1305

Οὐ γὰρ ἂν, φησὶν, αὐτὴ ἤρχετο ἐπὶ τὸ φρέαρ ἔξω τῆς πόλεως τυγχάνον. Προστίθησί τε τούτοις, ὅτι βουλομένη μαθεῖν, πῶς καὶ τίνι τρόπῳ εὐαρεστήσασα, καὶ Θεῷ προσκυνήσασα ἀπαλλαγείη τοῦ πορνεύειν, λέγει τό· Οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν, καὶ τὰ ἑξῆς. Σφόδρα δέ ἐστιν εὐέλεγκτα τὰ εἰρημένα· πόθεν γὰρ δῆλον ὅτι βούλεται μαθεῖν τίνι τρόπῳ εὐαρεστήσασα ἀπαλλαγείη τοῦ πορνεύειν; Λέγει αὐτῇ ὁ Ἰησοῦς· Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ Πατρί. Ὅτε ἔδοξε πιθανώτατα τετηρηκέναι ὁ Ἡρακλέων ἐν τούτοις, τὸ ἐπὶ μὲν τῶν προτέρων μὴ εἰρῆσθαι αὐτῇ, Πίστευέ μοι, γύναι, νῦν δὲ τοῦτο αὐτῇ προστετάχθαι· τότε ἐπεθόλωσε τὸ μὴ ἀπίθανον παρατήρημα, εἰπὼν ὄρος μὲν τὸν διάβολον λέγεσθαι, ἢ τὸν κόσμον αὐτοῦ· Ἐπείπερ μέρος ἓν ὁ διάβολος ὅλης τῆς ὕλης, φησὶν, ἦν, ὁ δὲ κόσμος τὸ σύμπαν τῆς κακίας ὄρος, ἔρημον οἰκητήριον θηρίων, ᾧ προσεκύνουν πάντες οἱ πρὸ νόμου καὶ οἱ ἐθνικοί· Ἱεροσόλυμα δὲ τὴν κτίσιν, ἢ τὸν Κτίστην, ᾧ προσεκύνουν οἱ Ἰουδαῖοι. Ἀλλὰ καὶ δευτέρως ὄρος μὲν ἐνόμισεν εἶναι τὴν κτίσιν, ᾗ ἐθνικοὶ προσεκύνουν· Ἱεροσόλυμα δὲ τὸν Κτίστην, ᾧ Ἰουδαῖοι ἐλάτρευον· Ὑμεῖς οὖν, φησὶν, οἱονεὶ οἱ πνευματικοὶ, οὔτε τῇ κτίσει, οὔτε τῷ Δημιουργῷ προσκυνήσετε, ἀλλὰ τῷ Πατρὶ τῆς Ἀληθείας. Καὶ συμπαραλαμβάνει γε, φησὶν, αὐτὴν, ὡς ἤδη πιστὴν καὶ συναριθμουμένην τοῖς κατ' ἀλήθειαν προσκυνηταῖς.

For she would not, he says, have come to the well, which was outside the city. And he adds to these things that, wishing to learn how and in what way, by pleasing and worshipping God, she might be freed from fornicating, she says: Our fathers worshipped on this mountain, and what follows. But what has been said is very easily refuted; for whence is it plain that she wishes to learn in what way, by pleasing [God], she might be freed from fornicating? Jesus says to her: Believe me, woman, that the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. When Heracleon seemed to have observed most plausibly in these words that "Believe me, woman" had not been said to her in the earlier [exchanges], but that this is now enjoined on her, then he muddied the not implausible observation, saying that by the mountain is meant the devil, or his world: Since the devil, he says, was one part of the whole of matter, and the world the whole mountain of wickedness, a desert dwelling of wild beasts, which all who were before the law and the heathen worshipped; and Jerusalem [means] the creation, or the Creator, whom the Jews worshipped. But in a second way too he considered the mountain to be the creation, which the heathen worshipped, and Jerusalem the Creator, whom the Jews served: You, then, he says, as being the spiritual, will worship neither the creation nor the Demiurge, but the Father of Truth. And He takes her along with [them], he says, as already faithful and numbered with those who worship in truth.

Editors' notes and page, col. 1305

Footnotes

(10) ‹anchor: Προστίθησί τε› · call in col 1305

Sic cod. Bodl. 2281.

So the Bodleian manuscript 2281.

(printed under page 661)

(11) ‹anchor: καὶ τίνι τρόπῳ› · call in col 1305

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 661)

(13) ‹anchor: πόθεν γὰρ δῆλον› · call in col 1305

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 661)

(14) ‹anchor: ὥρα, ὅτε οὔτε› · call in col 1305

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 661)

(16) ‹anchor: φησὶν, ἦν› · call in col 1305

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 661)

(17) ‹anchor: θηρίων, ᾧ› · call in col 1305

Sic cod. Bodl. hic et Paulo post, pro ὡς et οἱ.

So the Bodleian manuscript, here and a little later, for ὡς and οἱ.

(printed under page 661)

(21) ‹anchor: τὸν Θεόν, ἡγούμενος› · call in col 1305

Forte, διηγούμενος.

Perhaps διηγούμενος ("expounding").

(printed under page 661)

Page

running head: 1305 FRAGMENTA GNOS
marginal letters: A νουσαν· Οὐ; B ὄρος μὲν; C Τὸ μέντοιγε,; D πνεύματι καὶ
old-edition numerals: 369 before Ex tomo XIV
other: νουσαν split from previous column; προσ- split at column break; full-width Latin heading cut at right edge not set: 369 Ex tomo XIV, pag. after προσκυνηταῖς.
misprints kept as printed: Paulo (capital) in footnote 17 (Q4b)
placement (Q4b): the band Ex tomo XIV, pag. 213 et seq. and col. 1305's Greek below it (Τὸ μέντοιγε … τοὺς προσ-) stand in the c1306 file, not under this rail as the full-width reading-order rule expects; nothing is missing
running head: 1305 FRAGMENTA GNOSTICA. 1306
marginal letters: A νουσαν· Οὐ γὰρ ἂν; B οὗ· Ἐπείπερ μέρος (beside ὄρος μὲν τὸν διάβολον ... αὐτοῦ); C Τὸ μέντοιγε (col. 1306 file); D πνεύματι καὶ ἀληθείᾳ (col. 1306 file)
old-edition numerals: 369 before Ex tomo XIV (col. 1306 file)

PG 7:1306

Ex tomo XIV, pag. 213 et seq.

From Tome XIV, page 213 and following.

Τὸ μέντοιγε, Ἡμεῖς προσκυνοῦμεν, ὁ Ἡρακλέων οἴεται εἶναι, ὁ ἐν Αἰῶνι, καὶ οἱ σὺν αὐτῷ ἐλθόντες· Οὗτοι γὰρ, φησὶν, ᾔδεσαν τίνι προσκυνοῦσι, κατὰ ἀλήθειαν προσκυνοῦντες. Ἀλλὰ καὶ τό· Ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· ἐπεὶ ἐν τῇ Ἰουδαίᾳ, φησὶν, ἐγεννήθη, ἀλλ' οὐκ ἐν αὐτοῖς· οὐ γὰρ εἰς πάντας αὐτοὺς εὐδόκησε· καὶ ὅτι ἐξ ἐκείνου τοῦ ἔθνους ἐξῆλθεν ἡ σωτηρία καὶ ὁ Λόγος εἰς τὴν οἰκουμένην. Κατὰ δὲ τὸ νοούμενον, ἐκ τῶν Ἰουδαίων τὴν σωτηρίαν διηγεῖται γεγονέναι, ἐπείπερ εἰκόνες οὗτοι τῶν ἐν τῷ Πληρώματι, αὐτῷ εἶναι νομίζονται. Ἐχρῆν δὲ αὐτὸν καὶ τοὺς ἀπ' αὐτοῦ ἕκαστον τῶν ἐν τῇ λατρείᾳ δεικνύναι, πῶς ἐστιν εἰκὼν τῶν ἐν τῷ Πληρώματι, εἴγε μὴ μόνον φωνῇ τοῦτο λέγουσιν, ἀλλὰ καὶ ἀληθείᾳ φρονοῦσιν αὐτό. Πρὸς τούτοις τὸ, ἐν πνεύματι καὶ ἀληθείᾳ προσκυνεῖσθαι τὸν Θεὸν, ἡγούμενος λέγει, ὅτι οἱ πρότεροι προσκυνηταὶ ἐν σαρκὶ καὶ πλάνῃ προσεκύνουν τῷ μὴ Πατρὶ, ὥστε καὶ ταὐτὸν πεπλανῆσθαι πάντας τοὺς προσκεκυνηκότας τῷ δημιουργῷ. Καὶ ἐπιφέρει γε ὁ Ἡρακλέων, ὅτι ἐλάτρευον τῇ κτίσει, καὶ οὐ τῷ κατ' ἀλήθειαν Κτίστῃ, ὅς ἐστι Χριστὸς, εἴγε πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν. Καὶ γὰρ ὁ Πατὴρ τοιούτους ζητεῖ τοὺς προσ-

But "We worship" Heracleon thinks is the one in the Aeon and those who came with him: For these, he says, knew whom they worship, worshipping in truth. And also "For salvation is from the Jews": since He was born in Judaea, he says, but not among them; for He was not well pleased with them all; and because from that nation salvation and the Word went out into the inhabited world. And according to the spiritual sense, he explains that salvation came from the Jews because they are considered by him to be images of those in the Pleroma. But he and those who follow him ought to have shown how each of the things in the worship is an image of those in the Pleroma, if indeed they not only say this with the voice, but truly think it. In addition to this, leading [the exposition of] "God is worshipped in spirit and in truth", he says that the former worshippers worshipped in flesh and error him who is not the Father, so that all who had worshipped the Demiurge went astray in the same way. And Heracleon adds that they served the creation, and not the Creator in truth, who is Christ, since all things were made through Him, and without Him nothing was made. For the Father too seeks such

Editors' notes and page, col. 1306

Footnotes

(12) ‹anchor: not visible› · call in col 1306

Joan. IV, 20.

John 4:20.

(printed under page 661)

(15) ‹anchor: not visible› · call in col 1306

Joan. IV, 21.

John 4:21.

(printed under page 661)

(18) ‹anchor: Nos adoramus› · call in col 1306

Joan. IV, 22.

John 4:22.

(18*) ‹anchor: σὺν αὐτῷ ἐλθόντες› · call in col 1305 Forte leg. τὸν ἐν Αἰῶνι καὶ τοὺς... ἐλθόντας. EDIT. PATROL.

Perhaps read τὸν ἐν Αἰῶνι καὶ τοὺς... ἐλθόντας ("him who is in the Aeon and those … who came"). Editor of the Patrologia.

(printed under page 661)

(19) ‹anchor: Salus ex Judaeis est› · call in col 1306

Ibid.

(printed under page 661)

(20) ‹anchor: veritate adorari Deum› · call in col 1306

Ibid., 23.

Ibid., verse 23.

(printed under page 661)

(22) ‹anchor: factum est nihil› · call in col 1306

Joan. I, 3.

John 1:3.

(printed under page 661)

Page

running head: GMENTA GNOSTICA. 1306
marginal letters: A essent, et; B vit, cum; C Sane istis; D vere hoc
old-edition numerals: (none)
other: facing Latin version, not set
running head: 1305 FRAGMENTA GNOSTICA. 1306
marginal letters: C Τὸ μέντοιγε, Ἡμεῖς προσκυνοῦμεν; D πνεύματι καὶ ἀληθείᾳ προσκυνεῖσθαι
old-edition numerals: 369 before Ex tomo XIV

PG 7:1307

κυνοῦντας αὐτόν· εἰ ζητεῖ ὁ Πατὴρ, διὰ τοῦ Υἱοῦ ζητεῖ, τοῦ ἐληλυθότος ζητῆσαι καὶ σῶσαι τὸ ἀπολωλὸς, οὕστινας καθαίρων, καὶ παιδεύων τῷ λόγῳ, καὶ τοῖς ὑγιέσι δόγμασι, κατασκευάζει ἀληθεῖς τοὺς προσκυνητάς. Ἀπολωλέναι δὲ, φησὶν ὁ Ἡρακλέων, ἐν τῇ βαθείᾳ ὕλῃ τῆς πλάνης τὸ οἰκεῖον τῷ Πατρὶ, ὅπερ ζητεῖται, ἵνα ὁ Πατὴρ ὑπὸ τῶν οἰκείων προσκυνῆται. Εἰ μὲν οὖν ἑώρα τὸν περὶ τῆς ἀπωλείας τῶν προβάτων λόγον, καὶ τοῦ ἀποπεσόντος τῶν τοῦ πατρὸς υἱοῦ, κἂν ἀπεδεξάμεθα αὐτοῦ τὴν διήγησιν· ἐπεὶ δὲ μυθοποιοῦντες οἱ ἀπὸ τῆς γνώμης αὐτοῦ, οὐκ οἶδ' ὅ τι ποτὲ τρανῶς παριστᾶσι περὶ τῆς ἀπολωλυίας πνευματικῆς φύσεως, οὐδὲν σαφὲς διδάσκοντες ἡμᾶς περὶ τῶν πρὸ τῆς ἀπωλείας αὐτῆς χρόνων ἢ αἰώνων (οὐδὲ γὰρ τρανοῦν δύνανται ἑαυτῶν τὸν λόγον)· διὰ τοῦτο αὐτοὺς ἑκόντες παραπεμψόμεθα, τοσοῦτον ἐπαπορήσαντες.

who worship Him; if the Father seeks, He seeks through the Son, who has come to seek and to save what was lost, whom, cleansing and instructing them by the word and by sound doctrines, He makes true worshippers. And what is akin to the Father, says Heracleon, has been lost in the deep matter of error; it is sought, so that the Father may be worshipped by those akin to Him. Now if he had had in view the saying about the loss of the sheep, and about the son who fell away from his father's [goods], we should have accepted his exposition; but since those of his opinion, making myths, set forth clearly I know not what about the spiritual nature that has been lost, teaching us nothing clear about the times or aeons before its loss (for they cannot make their own account clear), for this reason we shall willingly let them pass, having raised this much of a difficulty.

Et pag. 217 et seq.

And page 217 and following.

Εἰς μέντοιγε τὸ, Πνεῦμα ὁ Θεὸς, ὁ Ἡρακλέων φησίν· ἄχραντος γὰρ, καὶ καθαρὰ, καὶ ἀόρατος ἡ θεία φύσις αὐτοῦ. Οὐκ οἶδα δὲ, εἰ ἐδίδαξεν ἡμᾶς ταῦτα ἐπειπὼν, πῶς ὁ Θεὸς πνεῦμά ἐστι. Τὸ δὲ, τοὺς προσκυνοῦντας ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν, σαφηνίζειν νομίζων, φησίν· ἀξίως τοῦ προσκυνουμένου, πνευματικῶς, οὐ σαρκικῶς. Καὶ γὰρ αὐτοὶ τῆς αὐτῆς φύσεως ὄντες τῷ Πατρὶ, πνεῦμά εἰσιν, οἵ τινες κατ' ἀλήθειαν, καὶ οὐ κατὰ πλάνην προσκυνοῦσι, καθ' ὃ καὶ ὁ Ἀπόστολος διδάσκει, λέγων λογικὴν λατρείαν τὴν τοιαύτην τὴν θεοσέβειαν.

But on "God is spirit" Heracleon says: For His divine nature is undefiled, and pure, and invisible. I do not know, however, whether by adding these things he has taught us how God is spirit. And thinking to make clear "Those who worship must worship in spirit and truth", he says: In a manner worthy of Him who is worshipped, spiritually, not carnally. For they themselves too, being of the same nature as the Father, are spirit, who worship in truth and not in error, as the Apostle too teaches, calling such godliness reasonable worship.

Editors' notes and page, col. 1307

Footnotes

(23) ‹anchor: not visible› · call in col 1307

Joan. IV, 23.

John 4:23.

(printed under page 662)

(25) ‹anchor: not visible› · call in col 1307

Luc. XIX, 10.

Luke 19:10.

(printed under page 662)

(26) ‹anchor: not visible› · call in col 1307

Joan. IV, 24.

John 4:24.

(printed under page 662)

(29) ‹anchor: not visible› · call in col 1307

Joan. IV, 24.

John 4:24.

(printed under page 662)

(30) ‹anchor: rationabilem cultum› · call in col 1307

Rom. XII, 1.

Romans 12:1.

(printed under page 662)

(32) ‹anchor: qui loquor tibi› · call in col 1307

Joan. IV, 26.

John 4:26.

(printed under page 662)

(34) ‹anchor: Heracleon hydriam› · call in col 1307

Joan. IV, 28.

John 4:28.

(printed under page 662)

Page

running head: 1307 APPENDIX AD QUINQUE IR
marginal letters: A ipsum adorent; B misimus ipsos; C paulo ante; D Heracleon in
old-edition numerals: 370 after fornicatam esse.
other: facing Latin version, not set
running head: 1307 APPENDIX AD QUINQUE IRENÆI LIBROS. 1308
marginal letters: A κυνοῦντας αὐτόν; B γον)· διὰ τοῦτο; C οὓς πρὸ βραχέος (col. 1308 file); D Καὶ ὁ Ἡρακλέων δέ φησι (col. 1308 file)
old-edition numerals: 370 in the facing Latin (not set), before Quod si vero

PG 7:1308

Ἐπιστήσωμεν δὲ, εἰ μὴ σφόδρα ἐστὶν ἀσεβὲς, ὁμοούσιον τῇ ἀγεννήτῳ φύσει καὶ παμμακαρίᾳ εἶναι λέγειν τοὺς προσκυνοῦντας ἐν πνεύματι τῷ Θεῷ, οὓς πρὸ βραχέος εἶπεν αὐτὸς ὁ Ἡρακλέων ἐκπεπτωκότας, τὴν Σαμαρεῖτιν λέγων πνευματικῆς φύσεως οὖσαν πεπορνευκέναι. Ἀλλ' οὐχ ὁρῶσιν... ὅτι παντός... καὶ τῶν αὐτῶν δεκτικόν. Εἰ δὲ ἐδέξατο τὸ πορνεῦσαι ἡ πνευματικὴ φύσις, ὁμοούσιος οὖσα τῆς θείας καὶ παμμακαρίας φύσεως, ὡς αὐτοὶ λέγουσι, ἀνόσια, καὶ ἄθεα, καὶ ἀσεβῆ ἀκολουθεῖ τῷ λόγῳ τῷ κατ' αὐτοὺς περὶ Θεοῦ.

But let us consider whether it is not exceedingly impious to say that those who worship God in spirit are of one substance with the unbegotten and all-blessed nature, those whom Heracleon himself said a little before had fallen away, saying that the Samaritan woman, being of spiritual nature, had committed fornication. But they do not see... that of every... and receptive of the same things. And if the spiritual nature, being of one substance with the divine and all-blessed nature, as they themselves say, admitted fornication, unholy, godless and impious consequences follow from their account of God.

Porro pag. 220.

Further, page 220.

Ὅρα τὸν Ἡρακλέωνα, τί φησι· λέγει γὰρ, ὅτι προσεδέχετο ἡ Ἐκκλησία τὸν Χριστὸν, καὶ ἐπέπειστο περὶ αὐτοῦ, ὅτι τὰ πάντα μόνος ἐκεῖνος ἐπίσταται.

See what Heracleon says: for he says that the Church was awaiting Christ, and was persuaded concerning Him that He alone knows all things.

Et pag. 221.

And page 221.

Καὶ ὁ Ἡρακλέων δέ φησι πρὸς τὸ, Ἐγώ εἰμι ὁ λαλῶν σοι, ὅτι, εἴπερ ἐπέπειστο ἡ Σαμαρεῖτις περὶ τοῦ Χριστοῦ, ὡς ἄρα ἐλθὼν πάντα ἐπαγγελεῖ αὐτῇ, φησί· Γίνωσκε, ὅτι ἐκεῖνος, ὃν προσδοκᾷς, ἐγώ εἰμι ὁ λαλῶν σοι· καὶ ὅταν ὡμολόγησεν ἑαυτὸν τὸν προσδοκώμενον ἐληλυθέναι, ἦλθον, φησὶν, οἱ μαθηταὶ πρὸς αὐτὸν, δι' οὓς ἐληλύθει εἰς τὴν Σαμάρειαν.

And Heracleon says on "I who speak to you am He" that, since the Samaritan woman had been persuaded concerning the Christ that, when He came, He would declare all things to her, He says: Know that He whom you expect is I who speak to you; and when He had confessed that He Himself, the one expected, had come, the disciples came to Him, he says, on whose account He had come to Samaria.

Et sub finem hujus tomi, pag. 223.

And towards the end of this tome, page 223.

Ὁ Ἡρακλέων τὴν ὑδρίαν, τὴν δεκτικὴν ζωῆς ὑπολαμβάνει εἶναι διάθεσιν καὶ ἔννοιαν, καὶ τῆς δυνάμεως

Heracleon takes the water-jar to be the disposition and thought receptive of life, and of the power

Editors' notes and page, col. 1308

Footnotes

(24) ‹anchor: αὐτόν· εἰ ζητεῖ› · call in col 1308

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 662)

(27) ‹anchor: ἡ θεία φύσις› · call in col 1308

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 662)

(28) ‹anchor: ταῦτα ἐπειπὼν› · call in col 1308

Sic iterum cod. Bodl.

So again the Bodleian manuscript.

(printed under page 662)

(31) ‹anchor: Ἀλλ' οὐχ ὁρῶσιν› · call in col 1308

Sic cod. Bodl. Comma mutilum non vertit interpres. EDIT. PATROL.

So the Bodleian manuscript. The translator did not render the mutilated clause. Editor of the Patrologia.

(printed under page 662)

(33) ‹anchor: σοι, ὅτι, εἴπερ› · call in col 1308

Forte ἐπείπερ.

Perhaps ἐπείπερ ("since indeed").

(printed under page 662)

Page

running head: D QUINQUE IRENÆI LIBROS. 1308
marginal letters: A κυνοῦντας αὐτόν·; B γον)· διὰ; C οὓς πρὸ; D Καὶ ὁ
old-edition numerals: (none)
other: κυνοῦντας split from previous column; δυνά- split at column break; full-width Latin headings cut at left edge not set: t pag. 217 et seq. after ἐπαπορήσαντες.; Porro pag. 220. after περὶ Θεοῦ.; Et pag. 221. after ἐπίσταται.; m hujus tomi, pag. 223. after Σαμάρειαν.
placement (Q4b): this column's Greek from the top through θεοσέβειαν (calls 24, 27, 28) stands in the c1307 file; nothing is missing
running head: 1307 APPENDIX AD QUINQUE IRENÆI LIBROS. 1308
marginal letters: C οὓς πρὸ βραχέος εἶπεν; D Καὶ ὁ Ἡρακλέων δέ φησι
old-edition numerals: (none)

PG 7:1309

τῆς παρὰ τοῦ Σωτῆρος, Ἥντινα καταλιποῦσα, φησὶ, παρ' αὐτῷ, τουτέστιν ἔχουσα παρὰ τῷ Σωτῆρι τὸ τοιοῦτον σκεῦος, ἐν ᾧ ἐληλύθει λαβεῖν τὸ ζῶν ὕδωρ, ὑπέστρεψεν εἰς τὸν κόσμον, εὐαγγελιζομένη τῇ κλήσει τοῦ Χριστοῦ παρουσίαν· διὰ γὰρ τοῦ Πνεύματος καὶ ὑπὸ τοῦ Πνεύματος προσάγεται ἡ ψυχὴ τῷ Σωτῆρι. Κατανόησον δὴ εἰ δύναται ἐπαινουμένη τυγχάνειν ἡ ὑδρία αὐτὴ, πάντη ἀφιεμένη· Ἀφῆκε γὰρ, φησὶ, τὴν ὑδρίαν αὐτῆς ἡ γυνή· οὐ γὰρ πρόσκειται, ὅτι ἀφῆκεν αὐτὴν παρὰ τῷ Σωτῆρι. Πῶς δὲ καὶ οὐκ ἀπίθανον, καταλιποῦσαν αὐτὴν τὴν δεκτικὴν τῆς ζωῆς διάθεσιν, καὶ τὴν ἔννοιαν τῆς δυνάμεως τῆς παρὰ τοῦ Σωτῆρος, καὶ τὸ σκεῦος, ἐν ᾧ ἐληλύθει λαμβάνειν τὸ ζῶν ὕδωρ, ἀπεληλυθέναι εἰς τὸν κόσμον χωρὶς τούτων, εὐαγγελίσασθαι τῇ κλήσει τὴν Χριστοῦ παρουσίαν;... Καὶ τὸ, Ἐξῆλθον δὲ ἐκ τῆς πόλεως, διηγήσατο ἀντὶ τοῦ, ἐκ τῆς προτέρας αὐτῶν ἀναστροφῆς οὔσης κοσμικῆς, καὶ ἤρχοντο διὰ τῆς πίστεως, φησὶ, πρὸς τὸν Σωτῆρα.

that comes from the Saviour, Leaving which, he says, with Him, that is, having with the Saviour such a vessel, in which she had come to take the living water, she returned to the world, announcing to the calling the presence of Christ; for through the Spirit and by the Spirit the soul is brought to the Saviour. Consider, then, whether this water-jar can be praised, being left altogether: For the woman left her water-jar, he says; for it is not added that she left it with the Saviour. And how is it not unconvincing that, having left the very disposition receptive of life, and the thought of the power that comes from the Saviour, and the vessel in which she had come to take the living water, she went away into the world without these things, to announce to the calling the presence of Christ?... And "They went out of the city" he explained as meaning "out of their former manner of life, which was worldly"; and they came through faith, he says, to the Saviour.

Editors' notes and page, col. 1309

Page

running head: 1309 FRAGMENTA GNOS
marginal letters: A μεως τῆς; B εὐαγγελίσασθαι τῇ; C σασθαι τὴν; D ποιήσω τὸ
old-edition numerals: 371 before Et pag. 22
other: μεως split from previous column; two full-width Greek lines after διηγήσατο ἀντὶ (τοῦ, ἐκ τῆς προτέρας αὐτῶν ἀναστροφῆς οὔσης κοσμικῆς, καὶ [ἤρχοντο διὰ τῆς πίστεως, φησὶ, πρὸς τὸν] / Σωτῆρα.) restored and set; full-width Latin headings cut at right edge: Sub initium tomi XV, pa after Σωτῆρα.; 371 Et pag. 22 after ἐκδοχήν.; Pag. 230. after φαγεῖν;; Ulterius pag. 23 after κόσμον. (headings and the Greek below the first band are set in the col. 1310 file)
other: footnotes 35–37 (Joan. IV, 30; Ibid., 33; Ibid., 34) printed at this page's foot are called in the facing Latin and set under col. 1310
running head: 1309 FRAGMENTA GNOSTICA. 1310
marginal letters: A μεως τῆς παρὰ τοῦ Σωτῆρος; B Καὶ τὸ, Ἐξῆλθον δὲ; C ποιῆσαι τὸν λόγον (col. 1310 file); D ποιήσω τὸ θέλημα (col. 1310 file)
old-edition numerals: 371 before Et pag. 227 (col. 1310 file)

PG 7:1310

Sub initium tomi XV, pag. 224 et seq.

Towards the beginning of Tome XV, page 224 and following.

Ὁ Ἡρακλέων φησὶν, ὅτι ἐβούλοντο κοινωνεῖν αὐτῷ ἐξ ὧν ἀγοράσαντες ὑπὸ τῆς Σαμαρείας κεκομίκεισαν. Τάδε φησὶν, ἵνα τινὰ...... αἱ πέντε μωραὶ παρθένοι..... ἀπὸ τοῦ νυμφίου· πῶς οἶμαι..... α αὐτὰ ἔχειν... ἔγονται...... αἷς ἀποκλιθείσαις μωραῖς παρθένοις, ἄξιον ἰδεῖν κατηγορίαν περιέχοντα τῶν μαθητῶν τοῖς αὐτοῖς κοιμωμένων ταῖς μωραῖς παρθένοις. Ἔστι δὲ καὶ αὐτὸ ἂν ὅμοιον τοῦ φωτὸς πρὸς τροφὴν, καὶ τοῦ ποτοῦ πρὸς τὰ βρώματα...... σαντας αἰτιάσασθαι τὴν ἐκδοχήν· καίπερ κατά τι δυνάμενον σαφῆ ποιῆσαι τὸν λόγον ἐχρῆν αὐτὸν, διὰ πλειόνων παραμυθεῖσθαι κατασκευάζοντα τὴν ἰδίαν ἐκδοχήν.

Heracleon says that they wished to share with Him what they had bought and brought from Samaria. These things he says, so that some...... the five foolish virgins..... from the bridegroom; how I think..... them to have... ...... to whom, the foolish virgins being shut out, it is worth seeing [things] that contain an accusation of the disciples, as sleeping in the same way as the foolish virgins. And this too would be like [the relation] of light to nourishment, and of drink to food...... to blame the interpretation; although, being in some measure able to make his account clear, he ought to have supported it with more [arguments], establishing his own interpretation.

Et pag. 227.

And page 227.

Ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους· Μή τις ἤνεγκεν αὐτῷ φαγεῖν; Εἰ καὶ σαρκικῶς ὑπολαμβάνει ταῦτα λέγεσθαι ὁ Ἡρακλέων ὑπὸ τῶν μαθητῶν, ὡς ἔτι ταπεινότερον διακειμένων, καὶ τὴν Σαμαρεῖτιν μιμουμένων λέγουσαν· Οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶ βαθύ· ἄξιον ἡμᾶς ἰδεῖν, μήποτε βλέποντές τι θειότερον οἱ μαθηταὶ, φασὶ πρὸς ἀλλήλους· Μή τις ἤνεγκεν αὐτῷ φαγεῖν;

The disciples, then, were saying to one another: Has anyone brought Him something to eat? Even if Heracleon takes these words to be spoken carnally by the disciples, as being still of lowlier disposition, and imitating the Samaritan woman who said: You have no bucket, and the well is deep; it is worth our seeing whether perhaps the disciples, seeing something more divine, say to one another: Has anyone brought Him something to eat?

Pag. 230.

Page 230.

Ὁ Ἡρακλέων διὰ τοῦ· Ἐμὸν βρῶμά ἐστιν, ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με, φησὶ διηγεῖσθαι τὸν Σωτῆρα τοῖς μαθηταῖς, ὅτι τοῦτο ἦν, ὃ συνεζήτει μετὰ τῆς γυναικὸς, βρῶμα ἴδιον, λέγων τὸ θέλημα τοῦ Πατρός· τοῦτο γὰρ αὐτοῦ τροφὴ, καὶ ἀνάπαυσις, καὶ δύναμις ἦν. Θέλημα δὲ Πατρὸς ἔλεγεν εἶναι τὸ γνῶναι ἀνθρώπους τὸν Πατέρα, καὶ σωθῆναι, ὅπερ ἦν ἔργον τοῦ Σωτῆρος, τοῦ ἕνεκα τούτου ἀπεσταλμένου εἰς Σαμάρειαν, τουτέστιν εἰς τὸν κόσμον.

Heracleon says that by "My food is to do the will of Him who sent Me" the Saviour explains to the disciples that this was what He had been discussing with the woman, [His] own food, meaning the will of the Father; for this was His nourishment, and rest, and power. And He said that the will of the Father is that men should know the Father and be saved, which was the work of the Saviour, who had been sent for this reason to Samaria, that is, into the world.

Ulterius pag. 233.

Further on, page 233.

Καὶ ὁ Ἡρακλέων ὁμοίως τοῖς πολλοῖς ἐπὶ τῆς λέξεως ἔμεινε, μὴ οἰόμενος αὐτὴν ἀνάγεσθαι. Φησὶ γοῦν, ὅτι τὸν τῶν γεννημάτων λέγει θερισμὸν, ὡς

And Heracleon, like the many, kept to the letter, not thinking it was to be taken in a higher sense. He says, at any rate, that He speaks of the harvest of the crops, as

Editors' notes and page, col. 1310

Footnotes

(35) ‹anchor: not visible› · call in col 1310

Joan. IV, 30.

John 4:30.

(printed under page 663)

(36) ‹anchor: attulit illi aliquid ad edendum› · call in col 1310

Ibid., 33.

Ibid., verse 33.

(printed under page 663)

(37) ‹anchor: qui misit me› · call in col 1310

Ibid., 34.

Ibid., verse 34.

(printed under page 663)

Page

running head: GMENTA GNOSTICA. 1310
marginal letters: A tiae quae; B ipsorum conversione,; C reprehendereque interpretationem.; D ciam voluntatem
old-edition numerals: 371 before Et pag. 227.
other: facing Latin version, not set; full-width Greek line cut at left edge (ῆς κοσμικῆς, καὶ ἤρχοντο διὰ τῆς πίστεως, φησὶ, πρὸς τὸν) after ad Servatorem. not set
running head: 1309 FRAGMENTA GNOSTICA. 1310
marginal letters: C ποιῆσαι τὸν λόγον ἐχρῆν αὐτὸν; D ποιήσω τὸ θέλημα τοῦ πέμψαντός με
old-edition numerals: 371 before Et pag. 227.

PG 7:1311

τούτου μὲν ἔτι διωρίαν ἔχοντος τετράμηνον τοῦδε θερισμοῦ, οὗ αὐτὸς ἔλεγεν, ἤδη ἐνεστῶτος. Καὶ τὸν θερισμὸν οὐκ οἶδ' ὅπως ἐπὶ τῆς ψυχῆς ἐξείληφε τῶν πιστευόντων, λέγων, ὅτι ἤδη ἀκμαῖοί καὶ ἕτοιμοί εἰσι πρὸς θερισμὸν, καὶ ἐπιτήδειοι πρὸς τὸ συναχθῆναι εἰς ἀποθήκην, τουτέστι διὰ πίστεως εἰς ἀνάπαυσιν, ὅσαιγε ἕτοιμοι· οὐ γὰρ πᾶσαι. Αἱ μὲν γὰρ ἤδη ἕτοιμοι ἦσαν, φησὶν, αἱ δὲ ἔμελλον, αἱ δὲ μέλλουσιν, αἱ δὲ ἐπισπείρονται ἤδη. Ταῦτα μὲν οὖν ἐκεῖνος εἶπε.

this [harvest] still having an interval of four months, whereas this harvest of which He Himself was speaking was already present. And the harvest he took, I know not how, of the soul of those who believe, saying that they are already ripe and ready for harvest, and fit to be gathered into the barn, that is, through faith into rest, as many as are ready; for not all are. For some were already ready, he says, others were going to be, others will be, and others are already being sown. These things, then, he said.

Ex tomo XVI, pag. 236 seq.

From Tome XVI, page 236 and following.

Ἐρεῖ γε ὁ Ἡρακλέων, τάχα δὲ τοῦτο κατὰ τὴν ἐκδοχὴν ταύτην συμπεριφερόμενός τις καὶ Ἐκκλησιαστικὸς, ὅτι κατὰ τὸ, Ὁ θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλίγοι, σημαινόμενον, ὁμοίως ταῦτα εἴρηται, τῷ ἑτοίμους πρὸς θερισμὸν, καὶ ἐπιτηδείους πρὸς τὸ ἤδη συναχθῆναι εἰς τὴν ἀποθήκην, διὰ τῆς πίστεως εἰς ἀνάπαυσιν εἶναι, καὶ ἐπιτηδείους πρὸς σωτηρίαν, καὶ παραδοχὴν τοῦ λόγου· κατὰ μὲν τὸν Ἡρακλέωνα, διὰ τὴν κατασκευὴν αὐτῶν καὶ τὴν φύσιν· κατὰ δὲ τὸν Ἐκκλησιαστικὸν, καὶ διά τινα εὐτρεπισμὸν τοῦ ἡγεμονικοῦ ἑτοίμου πρὸς τελείωσιν, ἵνα μὴ καὶ θερισθῇ.

Heracleon will say — and perhaps some churchman too, going along with this interpretation — that these words are said in the same sense as "The harvest is plentiful, but the labourers are few", because they are ready for harvest and fit to be gathered now into the barn, through faith into rest, and fit for salvation and the reception of the word: according to Heracleon, because of their constitution and nature; but according to the churchman, also because of a certain preparation of the governing part, ready for perfection, so that it may not also be reaped.

Editors' notes and page, col. 1311

Footnotes

(38) ‹anchor: not visible› · call in col 1311

Joan. IV, 36.

John 4:36.

(printed under page 664)

(39) ‹anchor: not visible› · call in col 1311

Matth. IX, 37.

Matthew 9:37.

(39*) ‹anchor: ἵνα μή› · call in col 1312 Particula μή delenda videtur. EDIT. PATROL.

The particle μή seems to need deleting. Editor of the Patrologia.

(printed under page 664)

(40) ‹anchor: mercedem accipit› · call in col 1311

Joan. IV, 36.

John 4:36.

(printed under page 664)

(41) ‹anchor: colligit in vitam aeternam› · call in col 1311

Ibid.

(printed under page 664)

(43) ‹anchor: gaudeat et qui metit› · call in col 1311

Joan. IV, 36.

John 4:36.

(printed under page 664)

(45) ‹anchor: et alius qui metit› · call in col 1311

Joan. IV, 37.

John 4:37.

(printed under page 664)

Page

running head: 1311 APPENDIX AD QUINQUE IR
marginal letters: A rae), perinde; B ci; eo; C vitam aeternam; D minat, incoepit,
old-edition numerals: 372 after Istud
other: facing Latin version, not set
running head: 1311 APPENDIX AD QUINQUE IRENÆI LIBROS. 1312
marginal letters: A τούτου μὲν ἔτι διωρίαν; B ὀλίγοι, σημαινόμενον; C αὐτοῖς. Τὸ δὲ (col. 1312 file); D τι καὶ θερίζει (col. 1312 file)
old-edition numerals: 372 in the facing Latin (not set), before vero

PG 7:1312

Et pag. 238.

And page 238.

Ὁ Ἡρακλέων τὸ, Ὁ θερίζων μισθὸν λαμβάνει εἰρῆσθαι νομίζει, ἐπεὶ θεριστὴν ἑαυτὸν λέγει ὁ Σωτὴρ, καὶ τὸν μισθὸν τοῦ Κυρίου ἡμῶν ὑπολαμβάνει εἶναι τὴν τῶν θεριζομένων σωτηρίαν καὶ ἀποκατάστασιν, τῷ ἀναπαύεσθαι αὐτὸν ἐπ' αὐτοῖς. Τὸ δὲ, Καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, φησὶν εἰρῆσθαι, ἢ ὅτι τὸ συναγόμενον καρπὸς ζωῆς αἰωνίου ἐστὶν, ὃ καὶ αὐτὸ ζωὴ αἰώνιος. Ἀλλὰ αὐτόθεν νομίζω βίαιον εἶναι τὴν διήγησιν αὐτοῦ, φάσκοντος τὸν Σωτῆρα μισθὸν λαμβάνειν, καὶ συγχέοντος τὸν μισθὸν καὶ τὴν συναγωγὴν τοῦ καρποῦ εἰς ἓν, ἄντικρυς τῆς Γραφῆς δύο πράγματα παριστάσης, ὡς προδιηγησάμεθα.

Heracleon thinks "He who reaps receives wages" was said because the Saviour calls Himself a reaper, and he takes the wages of our Lord to be the salvation and restoration of those who are reaped, in that He rests upon them. And "And gathers fruit for eternal life", he says, was said either because what is gathered is the fruit of eternal life, or because it is itself also eternal life. But I think his explanation is forced on its very face, since he says that the Saviour receives wages, and confuses the wages and the gathering of the fruit into one, while Scripture plainly sets forth two things, as we explained before.

Ulterius pag. 242.

Further on, page 242.

Ὁ Ἡρακλέων τὸ, Ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων, οὕτω διηγήσατο· Χαίρει μὲν γὰρ, φησὶν, ὁ σπείρων, ὅτι σπείρει, καὶ ὅτι εἴδη τινὰ τῶν σπερμάτων αὐτοῦ συνάγεται, ἐλπίδα ἔχων τὴν αὐτὴν καὶ περὶ τῶν λοιπῶν. Ὁ δὲ θερίζων ὁμοίως τι καὶ θερίζει· ἀλλ' ὁ μὲν πρῶτος ἤρξατο σπείρων, ὁ δεύτερος θερίζων. Οὐ γὰρ ἐν τῷ αὐτῷ ἐδύναντο ἀμφότεροι ἄρξασθαι· ἔδει γὰρ πρῶτον σπαρῆναι, εἶθ' ὕστερον θερισθῆναι· παυσαμένου μέντοιγε τοῦ σπείροντος σπείρειν, ἔτι θερεῖ ὁ θερίζων· ἐπὶ μέντοιγε τοῦ παρόντος ἀμφότεροι τὸ ἴδιον ἔργον ἐνεργοῦντες ὁμοῦ χαίρουσι, κοινὴν χαρὰν τὴν τῶν σπερμάτων τελειότητα ἡγούμενοι. Ἔτι δὲ καὶ εἰς τὸ, Ἐν τούτῳ ἐστὶν ὁ λόγος ἀληθινὸς, ὅτι ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων, φησίν· Ὁ μὲν γὰρ ὑπὲρ τὸν τόπον υἱὸς ἀνθρώπου σπείρει· ὁ δὲ Σωτὴρ ὢν καὶ

Heracleon explained "That he who sows and he who reaps may rejoice together" thus: For the sower rejoices, he says, because he sows, and because some kinds of his seeds are being gathered, having the same hope also about the rest. And the reaper likewise also reaps something; but the first began by sowing, the second by reaping. For both could not begin at the same time; for it had to be sown first, and afterwards reaped; yet when the sower has ceased sowing, the reaper still reaps; at the present time, however, both, working each at his own work, rejoice together, considering the perfecting of the seeds a common joy. And further, on "Herein is the saying true, that one is the sower and another the reaper", he says: For the Son of Man above the Place sows; but the Saviour, being also

Editors' notes and page, col. 1312

Footnotes

(39*) ‹anchor: ἵνα μή› · call in col 1312 Particula μή delenda videtur. EDIT. PATROL.

The particle μή seems to need deleting. Editor of the Patrologia.

(printed under page 664)

(42) ‹anchor: αἰωνίου ἐστίν, ὃ› · call in col 1312

Leg. ἢ ὅτι.

Read ἢ ὅτι ("or because").

(printed under page 664)

(44) ‹anchor: θερίζει· ἀλλ' ὁ› · call in col 1312

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 664)

(46) ‹anchor: τόπον υἱός› · call in col 1312

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 664)

Page

running head: D QUINQUE IRENÆI LIBROS. 1312
marginal letters: A τούτου μὲν; B ὀλίγοι, σημαινόμενον,; C αὐτοῖς. Τὸ; D τι καὶ
old-edition numerals: (none)
other: full-width Latin headings cut at left edge, restored from the scan and set: o XVI, pag. 236 seq. after εἶπε.; Et pag. 238. after θερισθῇ.; lterius pag. 242. after προδιηγησάμεθα. (Et pag. 238. and Ulterius pag. 242. stand in this file; the text above the first, from τούτου μὲν to θερισθῇ., stands under col. 1311)
running head: 1311 APPENDIX AD QUINQUE IRENÆI LIBROS. 1312
marginal letters: C αὐτοῖς. Τὸ δὲ, Καὶ συνάγει; D τι καὶ θερίζει· ἀλλ' ὁ
old-edition numerals: (none)

PG 7:1313

αὐτὸς υἱὸς ἀνθρώπου θερίζει, καὶ θεριστὰς πέμπει, τοὺς διὰ τῶν μαθητῶν νοουμένους ἀγγέλους, ἕκαστον ἐπὶ τὴν ἑαυτοῦ ψυχήν. Οὐ πάνυ δὲ σαφῶς ἐξέθετο τοὺς δύο υἱοὺς τοῦ ἀνθρώπου, τίνες εἰσὶν, ὧν ὁ εἷς σπείρει, καὶ ὁ εἷς θερίζει.

himself Son of Man, reaps, and sends as reapers the angels meant by the disciples, each to his own soul. But he did not set out at all clearly who the two sons of man are, of whom the one sows and the other reaps.

Et in fine tomi XVI, pag. 244.

And at the end of Tome XVI, page 244.

Ὁ Ἡρακλέων φησὶν, ὅτι οὐδὲ δι' αὐτῶν, οὐδὲ ἀπ' αὐτῶν ἐσπάρη ταῦτα τὰ σπέρματα (φησὶ δὲ τῶν ἀποστόλων). Οἱ δὲ κεκοπιακότες εἰσὶν οἱ τῆς οἰκονομίας ἄγγελοι, δι' ὧν ὡς μεσιτῶν ἐσπάρη καὶ ἐνετράφη. Εἰς δὲ τό· Ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε, ταῦτα ἐξέθετο· Οὐ γὰρ ὁ αὐτὸς κόπος σπειρόντων καὶ θεριζόντων· οἱ μὲν γὰρ ἐν κρύει, καὶ ὕδατι, καὶ κόπῳ τὴν γῆν σκάπτοντες σπείρουσι, καὶ δι' ὅλου χειμῶνος τημελοῦσι σκάλλοντες, καὶ τὰς ὕλας ἐκλέγοντες· οἱ δὲ εἰς ἕτοιμον καρπὸν εἰσελθόντες θέρους εὐφραινόμενοι θερίζουσιν.

Heracleon says that these seeds were sown neither through them nor by them (he means the apostles). And those who have laboured are the angels of the dispensation, through whom as mediators it was sown and nourished. And on "You have entered into their labour" he set out the following: For the labour of those who sow and of those who reap is not the same; for the former sow in cold and water and toil, digging the earth, and tend it through the whole winter, hoeing and picking out the weeds; but the latter, entering upon ready fruit, reap in summer, rejoicing.

Sub initium tomi XVII, pag. 244 seq.

Towards the beginning of Tome XVII, page 244 and following.

Ὁ Ἡρακλέων τὸ μὲν, ἐκ τῆς πόλεως, ἀντὶ τοῦ, ἐκ τοῦ κόσμου, ἐξείληφε· τὸ δὲ, διὰ τὸν λόγον τῆς γυναικὸς, τουτέστι, (διὰ) τῆς πνευματικῆς Ἐκκλησίας. Καὶ ἐπισημαίνεταί γε τὸ, πολλοὶ, ὡς πολλῶν ὄντων ψυχικῶν· τὴν δὲ μίαν λέγει τὴν ἄφθαρτον τῆς ἐκλογῆς φύσιν, καὶ μονοειδῆ, καὶ ἑνικήν.

Heracleon took "out of the city" as meaning "out of the world"; and "because of the word of the woman" as meaning (because of) the spiritual Church. And he notes "many", as there being many psychics; but the one he calls the incorruptible nature of the election, uniform and single.

Editors' notes and page, col. 1313

Footnotes

(47) ‹anchor: οὐδὲ δι' αὐτῶν› · call in col 1313

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 665)

(49) ‹anchor: κόπος σπειρόντων› · call in col 1313

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 665)

(50) ‹anchor: τημελοῦσι σκάλλοντες› · call in col 1313

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 665)

(51) ‹anchor: Ὁ Ἡρακλέων τὸ μὲν› · call in col 1313

Sic. cod. Bodl.

So the Bodleian manuscript.

(printed under page 665)

(54) ‹anchor: μετὰ τὸ πάθος, ὃ› · call in col 1313

Leg. ὅν.

Read ὅν.

(printed under page 665)

(57) ‹anchor: ἔχων, ἐν ἀγνοίᾳ› · call in col 1313

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 665)

Page

running head: 1313 FRAGMENTA GNOS
marginal letters: A αὐτὸς υἱὸς; B οἱ δὲ; C τὸν ἐν; D τῆρι· ἐπὰν
old-edition numerals: (none)
other: full-width Latin headings cut at right edge, restored from the scan and set: Et in fine tomi XVI, p after θερίζει.; Sub initium tomi XVII, p after θερίζουσιν.; Et pag. 246. after ἑνικήν.; Porro pag. 248 after ἀπ' αὐτῶν.; Et tomo XVIII, pag. 2 after πιστεύουσι. (the last three, with the Greek below Et pag. 246., stand in the col. 1314 file)
other (Q5): the page prints ἐπὰν δὲ ἐντύχωσι (before marginal D); the col. 1314 file, which carries this text, sets ἐὰν: to be set back to ἐπὰν there.
running head: 1313 FRAGMENTA GNOSTICA. 1314
marginal letters: A αὐτὸς υἱὸς ἀνθρώπου; B φραινόμενοι θερίζουσιν; C τὸν ἐν γάμῳ (col. 1314 file); D τῆρι· ἐπὰν δὲ ἐντύχωσι (col. 1314 file)
old-edition numerals: 373 in the facing Latin (not set), before tempus

PG 7:1314

Et pag. 246.

And page 246.

Ὁ Ἡρακλέων εἰς τοὺς τόπους ταῦτά φησι· Παρ' αὐτοῖς ἔμεινε, καὶ οὐκ ἐν αὐτοῖς· καὶ δύο ἡμέρας, ἤτοι τὸν ἐνεστῶτα αἰῶνα, καὶ τὸν μέλλοντα τὸν ἐν γάμῳ, ἢ τὸν πρὸ τοῦ πάθους αὐτοῦ χρόνον, καὶ τὸν μετὰ τὸ πάθος, ὃ παρ' αὐτοῖς ποιήσας, πολλῷ πλείονας διὰ τοῦ ἰδίου Λόγου ἐπιστρέψας εἰς πίστιν, ἐχωρίσθη ἀπ' αὐτῶν.

Heracleon says this on these passages: He stayed with them, and not in them; and two days, that is, the present age and the age to come, the one in the marriage, or the time before His passion and the time after the passion, which having spent with them, and having turned many more to faith through His own Word, He was separated from them.

Porro pag. 248.

Further, page 248.

Ὁ Ἡρακλέων ἁπλούστερον ἐκλαβὼν τὸ, Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, φησὶ λείπειν τὸ, μόνην. Ἔτι μὲν γὰρ πρὸς τό· Αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν, ὅτι οὗτός ἐστιν ὁ Σωτὴρ τοῦ κόσμου, φησίν· Οἱ γὰρ ἄνθρωποι τὸ μὲν πρῶτον ὑπὸ ἀνθρώπων ὁδηγούμενοι πιστεύουσι τῷ Σωτῆρι· ἐπὰν δὲ ἐντύχωσι τοῖς λόγοις αὐτοῦ, οὗτοι οὐκέτι διὰ μόνην ἀνθρωπίνην μαρτυρίαν, ἀλλὰ διὰ τὴν ἀλήθειαν πιστεύουσι.

Heracleon, taking "It is no longer because of your speech that we believe" more simply, says that the word "only" is missing. And further, on "For we ourselves have heard, and know that this is the Saviour of the world", he says: For men at first believe in the Saviour led by men; but when they come upon His words, these no longer believe because of human testimony alone, but because of the truth.

Et tomo XVIII, pag. 255 et seq.

And in Tome XVIII, page 255 and following.

Ἔοικε δὲ βασιλικὸν ὁ Ἡρακλέων λέγειν τὸν Δημιουργὸν, ἐπεὶ καὶ αὐτὸς ἐβασίλευε τῶν ὑπ' αὐτόν· διὰ δὲ τὸ μικρὰν αὐτοῦ καὶ πρόσκαιρον εἶναι τὴν βασιλείαν, βασιλικὸς ὠνομάσθη, οἱονεὶ μικρός τις βασιλεὺς, ὑπὸ καθολικοῦ βασιλέως τεταγμένος ἐπὶ μικρᾶς βασιλείας· τὸν δὲ ἐν Καφαρναοὺμ υἱὸν αὐτοῦ διηγεῖται τὸν ἐν τῷ ὑποβεβηκότι μέρει τῆς μεσότητος, τῷ πρὸς θάλασσαν, τουτέστι τῷ συνημμένῳ τῇ ὕλῃ, καὶ λέγει, ὅτι ἴδιος αὐτοῦ ἄνθρωπος ἀσθενῶν, τουτέστιν οὐ κατὰ φύσιν ἔχων, ἐν ἀγνοίᾳ καὶ

And Heracleon seems to call the Demiurge the royal official, since he too reigned over those under him; but because his kingdom is small and temporary, he was named "royal official", as if a petty king, appointed by the universal King over a small kingdom; and his son in Capernaum he explains as the one in the lower part of the Middle, that towards the sea, that is, the part joined to matter; and he says that his own man was sick, that is, not in a natural state, in ignorance and

Editors' notes and page, col. 1314

Footnotes

(48) ‹anchor: not visible› · call in col 1314

Joan. IV, 38.

John 4:38.

(printed under page 665)

(52) ‹anchor: not visible› · call in col 1314

Joan. IV, 39.

John 4:39.

(printed under page 665)

(53) ‹anchor: Apud ipsos mansit› · call in col 1314

Joan. IV, 40.

John 4:40.

(printed under page 665)

(55) ‹anchor: loquelam tuam credimus› · call in col 1314

Joan. IV, 42.

John 4:42.

(printed under page 665)

(56) ‹anchor: Heracleon dicere, regulum› · call in col 1314

Joan. IV, 46

John 4:46

(printed under page 665)

Page

running head: GMENTA GNOSTICA. 1314
marginal letters: A eos, quos; B laeti metunt.; C agendum, vel; D atque in
old-edition numerals: 373 after passionem suam ; quod
other: facing Latin version, not set
running head: 1313 FRAGMENTA GNOSTICA. 1314
marginal letters: C τὸν ἐν γάμῳ, ἢ τὸν πρὸ τοῦ πάθους; D τῆρι· ἐὰν δὲ ἐντύχωσι
old-edition numerals: (none)

PG 7:1315

ἁμαρτήμασιν ἦν. Εἶτα τὸ, ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν, ἀντὶ τοῦ ἐκ τῆς ἄνωθεν Ἰουδαίας. Οὐκ οἶδα δὲ, ὅπως εἰς τὸ ἤμελλεν ἀποθνήσκειν, κινηθεὶς οἴεται ἀνατρέπεσθαι τὰ δόγματα τῶν ὑποτιθεμένων ἀθάνατον εἶναι τὴν ψυχὴν, εἰς τὸ αὐτὸ συμβάλλεσθαι ὑπολαμβάνων καὶ τὴν ψυχὴν καὶ τὸ σῶμα, ἀπόλλυσθαι ἐν γεέννῃ. Καὶ οὐκ ἀθάνατόν γε εἶναι ἡγεῖται τὴν ψυχὴν ὁ Ἡρακλέων, ἀλλ' ἐπιτηδείως ἔχουσαν πρὸς σωτηρίαν, αὐτὴν λέγων εἶναι τὸ ἐνδυόμενον ἀφθαρσίαν φθαρτὸν, καὶ ἀθανασίαν θνητὸν, ὅταν κατεπόθη ὁ θάνατος αὐτῆς εἰς νῖκος. Πρὸς τούτοις, καὶ τὰ, Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε, λέγεσθαί φησιν οἰκείως πρὸς τὸ τοιοῦτον πρόσωπον δι' ἔργων φύσιν ἔχον καὶ δι' αἰσθήσεως πείθεσθαι, καὶ οὐχὶ λόγῳ πιστεύειν. Τὸ δὲ, Κατάβηθι, πρὶν ἀποθανεῖν τὸ παιδίον μου, διὰ τὸ τέλος εἶναι τοῦ νόμου τὸν θάνατον εἰρῆσθαι νομίζει, ἀναιροῦντος διὰ τῶν ἁμαρτιῶν. Πρὶν τελέως οὖν, φησὶ, θανατωθῆναι κατὰ τὰς ἁμαρτίας, δεῖται ὁ Πατὴρ τοῦ μόνου Σωτῆρος, ἵνα βοηθήσῃ τῷ Υἱῷ, τουτέστι τῇ τοιᾷδε φύσει.

sins. Then "from Judaea into Galilee" [he took] as meaning "from the Judaea above". And I do not know how, moved by "he was about to die", he thinks the doctrines of those who hold the soul to be immortal are overturned, supposing that soul and body alike come together to the same end, to perish in Gehenna. And Heracleon does not hold that the soul is immortal, but that it is fitly disposed for salvation, saying that it is itself the corruptible that puts on incorruption and the mortal that puts on immortality, when its death is swallowed up in victory. In addition to this, he says that "Unless you see signs and wonders you will not believe" is said fittingly to such a person, who has a nature to be persuaded through works and through sense-perception, and not to believe a word. And "Come down before my child dies" he thinks was said because death is the end of the law, which kills through sins. Before he is utterly put to death, then, he says, in accordance with his sins, the father begs the only Saviour to help his son, that is, such a nature.

Editors' notes and page, col. 1315

Footnotes

(59) ‹anchor: not visible› · call in col 1315

I Cor. XV, 53, 54.

1 Corinthians 15:53–54.

(printed under page 666)

(61) ‹anchor: not visible› · call in col 1315

Joan. IV, 48.

John 4:48.

(printed under page 666)

(62) ‹anchor: not visible› · call in col 1315

Ibid., 49.

Ibid., verse 49.

(printed under page 666)

(63) ‹anchor: Filius tuus vivit› · call in col 1315

Ibid. 50.

Ibid., verse 50.

(printed under page 666)

(66) ‹anchor: in tenebras exteriores› · call in col 1315

Matth. VIII, 12.

Matthew 8:12.

(printed under page 666)

(67) ‹anchor: ipsi autem spreverunt me› · call in col 1315

Isa. I, 2.

Isaiah 1:2.

(printed under page 666)

Page

running head: 1315 APPENDIX AD QUINQUE IR
marginal letters: A exsistens, hoc; B Descende, prius-; C Addit quoque; D angelico ordine,
old-edition numerals: 374 after dere actiones
other: facing Latin version, not set; two full-width Latin lines cut at right edge after spreverunt me ; qu not set
running head: 1315 APPENDIX AD QUINQUE IRENÆI LIBROS. 1316
marginal letters: A ἁμαρτήμασιν ἦν; B Κατάβηθι, πρὶν ἀποθανεῖν; C δημιουργοῦ, ἀπαγγέλλοντας (col. 1316 file); D θυγατέρας (col. 1316 file)
old-edition numerals: 374 in the facing Latin (not set), before hominum

PG 7:1316

Πρὸς τούτοις τὸ, Ὁ υἱός σου ζῇ, κατὰ ἀτυφίαν εἰρῆσθαι τῷ Σωτῆρι ἐξείληφεν, ἐπεὶ οὐκ εἶπε, Ζήτω, οὐδὲ ἐνέφηνεν αὐτὸς παρεσχῆσθαι τὴν ζωήν. Λέγει δὲ, ὅτι καταβὰς πρὸς τὸν κάμνοντα, καὶ ἰασάμενος αὐτὸν τῆς νόσου, τουτέστι τῶν ἁμαρτιῶν, καὶ διὰ τῆς ἀφέσεως ζωοποιήσας, εἶπεν· Ὁ υἱός σου ζῇ. Καὶ ἐπιλέγει πρὸς τὸ, ἐπίστευσεν ὁ ἄνθρωπος, ὅτι εὔπιστος καὶ ὁ δημιουργός ἐστι, καὶ ὅτι δύναται ὁ Σωτὴρ καὶ μὴ παρὼν θεραπεύειν. Δούλους δὲ τοῦ βασιλικοῦ ἐξείληφε τοὺς ἀγγέλους τοῦ δημιουργοῦ, ἀπαγγέλλοντας ἐν τῷ· Ὁ παῖς σου ζῇ, ὅτι οἰκείως καὶ κατὰ τρόπον ἔχει, πράσσων μηκέτι τὰ ἀνοίκεια· καὶ διὰ τοῦτο νομίζει ἀπαγγέλλειν τῷ βασιλικῷ τοὺς δούλους τὰ περὶ τῆς τοῦ υἱοῦ σωτηρίας, ἐπεὶ καὶ πρώτους οἴεται βλέπειν τὰς πράξεις τῶν ἐν τῷ κόσμῳ ἀνθρώπων τοὺς ἀγγέλους, εἰ ἐῤῥωμένως καὶ εἰλικρινῶς πολιτεύοιντο ἀπὸ τῆς τοῦ Σωτῆρος ἐπιδημίας. Ἔτι πρὸς τὴν ἑβδόμην ὥραν λέγει, ὅτι διὰ τῆς ὥρας χαρακτηρίζεται ἡ φύσις τοῦ ἰαθέντος. Ἐπὶ πᾶσι, τὸ, Ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη, διηγήσατο ἐπὶ τῆς ἀγγελικῆς εἰρῆσθαι τάξεως, καὶ ἀνθρώπων τῶν οἰκειοτέρων αὐτῷ. Ζητεῖσθαι δέ φησι περί τινων ἀγγέλων, εἰ σωθήσονται, τῶν κατελθόντων ἐπὶ τὰς τῶν ἀνθρώπων θυγατέρας. Καὶ τῶν ἀνθρώπων δὲ τοῦ δημιουργοῦ τὴν ἀπώλειαν δηλοῦσθαι νομίζει ἐν τῷ· Οἱ υἱοὶ τῆς βασιλείας ἐξελεύσονται εἰς τὸ σκότος τὸ ἐξώτερον· καὶ περὶ τούτων τὸν Ἡσαΐαν προφητεύειν τό· Υἱοὺς ἐγέννησα, καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν· οὕστινας υἱοὺς ἀλλοτρίους, καὶ σπέρμα πονηρὸν, καὶ ἄνομον καλεῖ, καὶ ἀμπελῶνα ἀκάνθας ποιήσαντα. Καὶ ταῦτα μὲν τὰ Ἡρακλέωνος.

In addition to this, he took "Your son lives" to have been said by the Saviour out of modesty, since He did not say "Let him live", nor did He show that He Himself had furnished the life. And he says that, having come down to the sick one and healed him of his disease, that is, of his sins, and having given him life through forgiveness, He said: Your son lives. And on "The man believed" he adds that the Demiurge too is ready to believe, and that the Saviour is able to heal even when not present. And he took the servants of the royal official to be the angels of the Demiurge, announcing in "Your boy lives" that he is in a fitting and proper state, no longer doing what is unfitting; and for this reason he thinks the servants announce to the royal official the news of his son's salvation, since he thinks that the angels are the first to see the actions of men in the world, whether they live vigorously and sincerely since the coming of the Saviour. Further, on the seventh hour, he says that by the hour the nature of the one healed is characterized. On top of all, he explained "He himself believed, and his whole household" as said of the angelic order and of men more closely akin to him. And he says that it is a question concerning certain angels whether they will be saved, those who came down to the daughters of men. And he thinks that the destruction of the men of the Demiurge is shown in "The sons of the kingdom will go out into the outer darkness"; and that concerning these Isaiah prophesies: I have begotten sons and exalted them, but they have rejected Me; whom he calls alien sons, and an evil and lawless seed, and a vineyard that has produced thorns. And these, then, are the [views] of Heracleon.

Et tomo XIX, pag. 275.

And in Tome XIX, page 275.

Εἰς τὸ, Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε

On "Where I am going, you cannot

Editors' notes and page, col. 1316

Footnotes

(58) ‹anchor: ἐκ τῆς ἄνωθεν› · call in col 1316

Sic cod. Bodl.

So the Bodleian manuscript.

(printed under page 666)

(60) ‹anchor: ὅταν κατεπόθη› · call in col 1316

Vox ὄντα huic male praemissa deest in Bodl.

The word ὄντα, wrongly set before this, is lacking in the Bodleian.

(printed under page 666)

(64) ‹anchor: ὁ δημιουργός ἐστι, καί› · call in col 1316

Sic Bodl.

So the Bodleian.

(printed under page 666)

(65) ‹anchor: εἰλικρινῶς πολιτεύοιντο› · call in col 1316

Sic Bodl.

So the Bodleian.

(printed under page 666)

Page

running head: D QUINQUE IRENÆI LIBROS. 1316
marginal letters: A ἁμαρτήμασιν ἦν.; B Κατάβηθι, πρὶν; C δημιουργοῦ, ἀπαγγέλλοντας; D τὴν ἀπώλειαν
old-edition numerals: (none)
other: two full-width Latin lines cut at left edge (erunt me ... commentationes Hera) after Ἡρακλέωνος. not set (facing Latin); full-width heading cut at left edge (mo XIX, pag. 275.) restored from the scan and set as Et tomo XIX, pag. 275.; the text above Πρὸς τούτοις (from ἁμαρτήμασιν ἦν. to τοιᾷδε φύσει.) stands under col. 1315
running head: 1315 APPENDIX AD QUINQUE IRENÆI LIBROS. 1316
marginal letters: C δημιουργοῦ, ἀπαγγέλλοντας; D θυγατέρας. Καὶ τῶν ἀνθρώπων
old-edition numerals: (none)

PG 7:1317

ἐλθεῖν, φησὶ γάρ· Πῶς ἐν ἀγνοίᾳ, καὶ ἀπιστίᾳ, καὶ ἁμαρτήμασιν ὄντες ἐν ἀφθαρσίᾳ δύνανται γενέσθαι; μηδὲ ἐν τούτῳ κατακούων ἑαυτοῦ. Εἰ γὰρ οἱ ἐν ἀγνοίᾳ, καὶ ἀπιστίᾳ καὶ ἁμαρτήμασιν ὄντες, ἐν ἀφθαρσίᾳ οὐ δύνανται γενέσθαι, πῶς οἱ ἀπόστολοι ἐν ἀγνοίᾳ ποτὲ, καὶ ἐν ἀπιστίᾳ, καὶ ἐν ἁμαρτήμασι γενόμενοι, ἐν ἀφθαρσίᾳ γεγόνασι; Δύνανται οὖν οἱ ἐν ἀγνοίᾳ, καὶ ἐν ἀπιστίᾳ καὶ ἐν ἁμαρτήμασι γενόμενοι γενέσθαι ἐν ἀφθαρσίᾳ, εἰ ματαβάλλοιεν· δυνατὸν δὲ αὐτοὺς μεταβάλλειν.

come", for he says: How can those who are in ignorance, and unbelief, and sins come to be in incorruption? — not listening to himself even in this. For if those who are in ignorance, and unbelief and sins cannot come to be in incorruption, how have the apostles, who were once in ignorance, and in unbelief, and in sins, come to be in incorruption? Those, then, who have been in ignorance, and in unbelief and in sins can come to be in incorruption, if they should change; and it is possible for them to change.

Et ulterius pag. 280.

And further on, page 280.

Ὁ Ἡρακλέων, ὡς ἁπλούστερον εἰρημένου τοῦ· Μήτι ἀποκτενεῖ ἑαυτόν; φησὶν, ὅτι πονηρῶς διαλογιζόμενοι οἱ Ἰουδαῖοι ταῦτα ἔλεγον, καὶ μείζονας ἑαυτοὺς ἀποφαινόμενοι τοῦ Σωτῆρος, καὶ ὑπολαμβάνοντες, ὅτι αὐτοὶ μὲν ἀπελεύσονται πρὸς τὸν Θεὸν εἰς ἀνάπαυσιν αἰώνιον· ὁ δὲ Σωτὴρ εἰς φθορὰν καὶ εἰς θάνατον, ἑαυτὸν διαχειρισάμενος, ὅπου ἑαυτοὺς οὐκ ἐλογίζοντο ἀπελθεῖν. Καὶ αὐταῖς λέξεσί φησιν, ὅτι ᾤοντο λέγειν τὸν Σωτῆρα οἱ Ἰουδαῖοι, ὅτι Ἐγὼ ἐμαυτὸν διαχειρισάμενος εἰς φθορὰν μέλλω πορεύεσθαι, ὅπου ὑμεῖς οὐ δύνασθε ἐλθεῖν.

Heracleon, as though "Will he kill himself?" had been said rather simply, says that the Jews said these things reasoning wickedly, and declaring themselves greater than the Saviour, and supposing that they themselves would go away to God into eternal rest, but the Saviour, having made away with Himself, into corruption and into death, where they did not reckon that they themselves would go. And in these very words he says that the Jews thought the Saviour was saying: Having made away with Myself, I am about to go into corruption, where you cannot come.

Editors' notes and page, col. 1317

Footnotes

(69) ‹anchor: ἐν ἀγνοίᾳ ποτὲ› · call in col 1317

Sic Bodl.

So the Bodleian.

(printed under page 667)

(70) ‹anchor: δυνατὸν δὲ αὐτοὺς› · call in col 1317

Sic Bodl.

So the Bodleian.

(printed under page 667)

(73) ‹anchor: τὸν Ἰησοῦ λόγον› · call in col 1317

Sic Bold.

So the Bodleian [the note prints "Bold." for "Bodl."].

(printed under page 667)

(75) ‹anchor: τοῦ διαβόλου· φανερῶν› · call in col 1317

Sic Bodl.

So the Bodleian.

(printed under page 667) (75*) ‹anchor: τῶν ἁγίων λογικήν› · call in col 1317 Sic. Bodl.

So the Bodleian.

(printed under page 667)

Page

running head: 1317 FRAGMENTA GNOST
marginal letters: A ἐλθεῖν, φησὶ; B λογιζόμενοι οἱ; C σαν παρὰ; D λόγον τὸν
old-edition numerals: (none)
other: full-width Latin headings cut at right edge, restored from the scan and set: Et ulterius pag. 28 after μεταβάλλειν.; Et tomo XXI, pag. after ἐλθεῖν.; Pag. 308. after Πατρός;; Pag. 312. after πνευματικούς. (the last three, with the Greek below Et tomo XXI, stand in the col. 1318 file)
misprint kept as printed: ματαβάλλοιεν (for μεταβάλλοιεν)
other (Q5): the page prints Ὅτι ὁ Λόγος ἐμὸς (capital Λ) under Et tomo XXI; the col. 1318 file, which carries this text, sets λόγος: to be set back to Λόγος there.
running head: 1317 FRAGMENTA GNOSTICA. 1318
marginal letters: A ἐλθεῖν, φησὶ γάρ; B λογιζόμενοι οἱ Ἰουδαῖοι; C σαν παρὰ τοῦ Πατρός (col. 1318 file); D σιν· νυνὶ δὲ δῆλός (col. 1318 file)
old-edition numerals: 375 in the facing Latin (not set), before ipsorum

PG 7:1318

Et tomo XXI, pag. 293.

And in Tome XXI, page 293.

Πυνθανοίμεθα δ' ἂν τῶν τὰς φύσεις εἰσαγόντων, καὶ εἰς τὸ, Ὅτι ὁ Λόγος ἐμὸς οὐ χωρεῖ ἐν ὑμῖν, ἀποδιδόντων κατὰ Ἡρακλέωνα, ὅτι διὰ τοῦτο οὐ χωρεῖ ἐν ὑμῖν, ὅτι ἀνεπιτήδειοι, ἤτοι κατ' οὐσίαν, ἢ κατὰ γνώμην· πῶς οἱ ἀνεπιτήδειοι κατ' οὐσίαν ἤκουσαν παρὰ τοῦ Πατρός;

We would ask those who bring in the natures, and who, on "Because My word finds no room in you", explain after Heracleon that it finds no room in you for this reason, that you are unfit, either by substance or by will: how did those who are unfit by substance hear from the Father?

Pag. 308.

Page 308.

Ὁ Ἡρακλέων ὑπολαμβάνει αἰτίαν ἀποδίδοσθαι τοῦ μὴ δύνασθαι αὐτοὺς ἀκούειν τὸν Ἰησοῦ λόγον, μηδὲ γινώσκειν αὐτοῦ τὴν λαλιὰν, ἐν τῷ, Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ· αὐταῖς γοῦν λέξεσί φησι· Διατί οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν; ἢ ὅτι ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ; ἀντὶ τοῦ, ἐκ τῆς οὐσίας τοῦ διαβόλου· φανερῶν αὐτοῖς λοιπὸν τὴν φύσιν αὐτῶν, καὶ προελέγξας αὐτοὺς, ὅτι οὔτε τοῦ Ἀβραάμ εἰσι τέκνα, οὐ γὰρ ἂν ἐμίσουν αὐτόν· οὐδὲ τοῦ Θεοῦ, διὸ οὐκ ἠγάπων αὐτόν. Καὶ εἰ μὲν τὸ, Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ, ἐξεδέχετο, ὡς ἐν τοῖς ἀνωτέρω διηγησάμεθα, καὶ ἔλεγε, « Διὰ τὸ ἔτι ὑμᾶς εἶναι ἐκ τοῦ διαβόλου, οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμὸν, » κἂν παρεδεξάμεθα αὐτοῦ τὴν διήγησιν· νυνὶ δὲ δῆλός ἐστιν ὁμοουσίους τινὰς τῷ διαβόλῳ λέγων ἀνθρώπους, ἑτέρας, ὡς οἴονται οἱ ἀπ' αὐτοῦ, οὐσίας τυγχάνοντι, παρ' οὓς καλοῦσι ψυχικοὺς ἢ πνευματικούς.

Heracleon supposes that the reason why they cannot hear the word of Jesus, nor know His speech, is given in "You are of your father the devil"; at any rate he says in these very words: Why can you not hear My word? Is it not because you are of your father the devil? — instead of "of the substance of the devil"; making plain to them henceforth their nature, and having first convicted them that they are neither children of Abraham, for [then] they would not have hated Him, nor of God, for which reason they did not love Him. Now if he had taken "You are of your father the devil" as we explained above, and had said, "Because you are still of the devil, you cannot hear My word", we should have accepted his explanation; but as it is, he plainly says that certain men are of one substance with the devil, who is, as his followers think, of another substance than those whom they call psychics or spirituals.

Pag. 312.

Page 312.

Εἰς ταῦτα ὁ Ἡρακλέων φησί· Πρὸς οὓς ὁ Λόγος, ἐκ τῆς οὐσίας τοῦ διαβόλου ἦσαν· ὡς ἑτέρας οὔσης τῆς τοῦ διαβόλου οὐσίας παρὰ τὴν τῶν ἁγίων λογικὴν οὐσίαν.

On these words Heracleon says: Those to whom the Word [was addressed] were of the substance of the devil; as though the substance of the devil were other than the rational substance of the saints.

Editors' notes and page, col. 1318

Footnotes

(68) ‹anchor: not visible› · call in col 1318

Joan. VIII, 21.

John 8:21.

(printed under page 667)

(71) ‹anchor: not visible› · call in col 1318

Joan. VIII, 22.

John 8:22.

(printed under page 667)

(72) ‹anchor: non locum habet in vobis› · call in col 1318

Ibid., 37.

Ibid., verse 37.

(printed under page 667)

(74) ‹anchor: Vos ex patre diabolo estis› · call in col 1318

Joan. VIII, 44.

John 8:44.

(printed under page 667)

Footnotes

(76) ‹anchor: not visible› · call in col 1319

Joan. VIII, 44.

John 8:44.

(printed under page 668)

(78) ‹anchor: In veritate non stetit› · call in col 1319

Joan. IV, 44.

John 4:44 [as printed; the verse quoted is John 8:44].

(printed under page 668)

(80) ‹anchor: Est qui quaerit, et judicat› · call in col 1319

Joan. VIII, 50.

John 8:50.

(printed under page 668)

(82) ‹anchor: In quem vos speravistis› · call in col 1319

Joan. V, 45.

John 5:45.

(printed under page 668)

Page

running head: 1319 APPENDIX AD QUINQUE IRE
marginal letters: A Heracleon in; B vocabulum filiorum; C Nos quidem; D Heracleon in
old-edition numerals: 376 after mendax est,
other: facing Latin version, not set

PG 7:1320

Ὁ Ἡρακλέων εἰς τὸ, τὰς ἐπιθυμίας τοῦ πατρὸς ἡμῶν θέλετε ποιεῖν, διαστέλλεται λέγων, τὸν διάβολον μὴ ἔχειν θέλημα, ἀλλ' ἐπιθυμίας. Καὶ ἐμφαίνεται αὐτόθεν τὸ ἀδιανόητον λόγου, θέλειν γὰρ τὰ πονηρὰ πᾶς ἄν τις ὁμολογήσαι ἐκεῖνον. Συνάξεις δὲ καὶ αὐτὸς (εἰ ἐπὶ τοῦ παρόντος ἐν προχείρῳ οὐκ ἔχομεν παραθέσθαι), εἴ που ἐν τῇ Γραφῇ τὸ θέλειν ἐπὶ τοῦ διαβόλου τέτακται. Μετὰ ταῦτά φησιν ὁ Ἡρακλέων, ὡς ἄρα ταῦτα εἴρηται, οὐ πρὸς τοὺς φύσει τοῦ διαβόλου υἱοὺς, τοὺς χοϊκοὺς, ἀλλὰ πρὸς τοὺς ψυχικοὺς, θέσει υἱοὺς διαβόλου γενομένους· ἀφ' ὧν τῇ φύσει δύνανταί τινες καὶ θέσει υἱοὶ Θεοῦ χρηματίσαι. Καί φησί γε, ὅτι παρὰ τῷ ἠγαπηκέναι τὰς ἐπιθυμίας τοῦ διαβόλου καὶ ποιεῖν, τέκνα οὗτοι τοῦ διαβόλου γίνονται, οὐ φύσει τοιοῦτοι ὄντες. Καὶ διαστέλλεται ὡς ἄρα τριχῶς δεῖ ἀκούειν τῆς κατὰ τέκνα ὀνομασίας. Πρῶτον φύσει, δεύτερον γνώμῃ, τρίτον ἀξίᾳ. Καὶ φύσει μὲν, φησὶ, ἐστὶ τὸ γεννηθὲν ὑπό τινος γεννητοῦ, ὃ καὶ κυρίως τέκνον καλεῖται· γνώμῃ δὲ, ὅτε τὸ θέλημά τις ποιῶν τινὸς διὰ τὴν ἑαυτοῦ γνώμην, τέκνον ἐκείνου, οὗ ποιεῖ τὸ θέλημα, καλεῖται· ἀξίᾳ δὲ, καθ' ὃ λέγεταί τινες γεέννης τέκνα, καὶ σκότους, καὶ ἀνομίας, καὶ ὄφεων, καὶ ἐχιδνῶν γεννήματα· Οὐ γὰρ γεννᾷ, φησὶ, ταῦτά τινα τῇ ἑαυτῶν φύσει· φθοροποιὰ γὰρ, καὶ ἀναλίσκοντα τοὺς ἐμβληθέντας εἰς αὐτά· ἀλλ' ἐπεὶ ἔπραξαν τὰ ἐκείνων ἔργα, τέκνα αὐτῶν εἴρηται.

Heracleon on the saying, The desires of our father you wish to do (John 8:44), makes a distinction, saying that the devil does not have will, but desires. And the absurdity of the statement is evident on the face of it, for anyone would admit that he wills evil things. And you yourself also will collect (if at present we do not have instances at hand to cite) whether anywhere in Scripture the word to will is used of the devil. After these things Heracleon says that these words were spoken not to those who are sons of the devil by nature, the earthly, but to the psychics, who have become sons of the devil by adoption; from among whom by nature some can also be called sons of God by adoption. And he says that because they have loved the desires of the devil and do them, these become children of the devil, not being such by nature. And he makes the distinction that the appellation children must be understood in three ways: first by nature, second by inclination, third by desert. By nature, he says, is that which is begotten by someone begotten, which is also properly called a child; by inclination, when someone doing the will of another through his own inclination is called the child of him whose will he does; and by desert, according as some are called children of Gehenna, and of darkness, and of lawlessness, and offspring of serpents and vipers: For these, he says, do not beget anyone by their own nature, since they are destructive and consume those cast into them; but because they did their works, they are called their children.

Ἡμεῖς μὲν οὖν τοῦ, Ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ἀκούομεν, οὐχ ὡς φύσιν τοιαύτην ἐμφαίνοντες, οὔτε τὸ ἀδύνατον περὶ τοῦ ἑστηκέναι αὐτὸν ἐν ἀληθείᾳ παριστάντες· ὁ δὲ Ἡρακλέων εἰς ταῦτά φησι τό· Οὐ γὰρ ἐκ τῆς ἀληθείας ἡ φύσις ἐστὶν αὐτοῦ, ἀλλ' ἐκ τοῦ ἐναντίου τῇ ἀληθείᾳ, ἐκ πλάνης καὶ ἀγνοίας. Διὸ, φησὶν, οὔτε στῆναι ἐν ἀληθείᾳ, οὔτε σχεῖν ἐν αὐτῷ ἀλήθειαν δύναται, ἐκ τῆς αὐτοῦ φύσεως ἴδιον ἔχων τὸ ψεῦδος, φυσικῶς μὴ δυνάμενός ποτε ἀλήθειαν εἰπεῖν. Λέγει δὲ, ὅτι οὐ μόνος αὐτὸς ψεύστης ἐστὶν, ἀλλὰ καὶ ὁ πατὴρ αὐτοῦ, ἰδίως, πατὴρ αὐτοῦ, ἐκλαμβάνων τὴν φύσιν αὐτοῦ· ἐπείπερ ἐκ πλάνης καὶ ψεύσματος συνέστη.

Now we understand the saying, He stood not in the truth (John 8:44), neither as indicating such a nature, nor as presenting an impossibility of his having stood in truth; whereas Heracleon on these words says this: For his nature is not of the truth, but of the contrary to the truth, of error and ignorance. Wherefore, he says, he can neither stand in truth, nor have truth in himself, having falsehood as his own from his nature, naturally never able to speak truth. And he says that not only is he himself a liar, but also his father, peculiarly taking his father as his nature, since it consisted of error and falsehood.

Ὁ Ἡρακλέων τὸ, Ἔστιν ὁ ζητῶν, καὶ κρίνων, οὐκ ἀναφέρει ἐπὶ τὸν Πατέρα, τοιαῦτα λέγων· Ὁ ζητῶν καὶ κρίνων ἐστὶν ὁ ἐκδικῶν με, ὁ ὑπηρέτης, ὁ εἰς τοῦτο τεταγμένος, ὁ μὴ εἰκῆ τὴν μάχαιραν φορῶν, ὁ ἔκδικος τοῦ βασιλέως. Μωϋσῆς δέ ἐστιν οὗτος, καθὰ προείρηκεν αὐτοῖς λέγων· Εἰς ὃν ὑμεῖς ἠλπίσατε. Εἶτ' ἐπιφέρει, ὅτι· Ὁ κρίνων καὶ κολάζων Μωϋσῆς, τουτέστιν αὐτὸς ὁ νομοθέτης. Καὶ μετὰ τοῦτο πρὸς ἑαυτὸν ἐπαπορεῖ ὁ Ἡρακλέων λέγων· Πῶς οὖν λέ-

Heracleon does not refer the saying, There is one that seeks and judges (John 8:50), to the Father, speaking thus: He that seeks and judges is he that avenges Me, the minister who is appointed for this, who bears not the sword in vain, the avenger of the king. And this is Moses, even as He has said to them before, saying: In whom you have hoped (John 5:45). Then he adds: He that judges and punishes is Moses, that is, the lawgiver himself. And after this Heracleon raises an objection against himself, saying: How then does He say

Editors' notes and page, col. 1320

Footnotes

(77) ‹anchor: not visible› · call in col 1320

Sic Bodl.

So the Bodleian.

(printed under page 668)

(79) ‹anchor: ἐμφαίνοντες› · call in col 1320

Sic Bodl. 2282.

So the Bodleian manuscript 2282.

(printed under page 668)

(81) ‹anchor: Μωϋσῆς δέ ἐστιν οὗτος› · call in col 1320

Sic Bodl. 2282.

So the Bodleian manuscript 2282.

(printed under page 668)

Page

running head: QUINQUE IRENÆI LIBROS. 1320
marginal letters: A Ὁ Ἡρακλέων; B διαστέλλεται ὡς; C Ἡμεῖς μὲν; D Ὁ Ἡρακλέων
old-edition numerals: (none)
other: λέ- split at column break; full-width Latin headings cut at left edge not set: Pag. 314. at top; mo XXIV, pag. 320 after εἴρηται.; b finem tomi XXVI. after συνέστη.

PG 7:1321

γει τὴν κρίσιν πᾶσαν παραδεδόσθαι αὐτῷ; καὶ νομίζων λύειν τὴν ἀνθυποφορὰν, ταῦτά φησι· Καλῶς λέγει, ὁ γὰρ κριτὴς, ὡς ὑπηρέτης, τὸ θέλημα τούτου ποιῶν κρίνει, ὥσπερ καὶ ἐπὶ τῶν ἀνθρώπων φαίνεται γινόμενον. Πῶς δὲ ἄλλῳ τινὶ ἀνατίθησι τὴν κρίσιν, ὡς ὑποδεεστέρῳ τοῦ Σωτῆρος, καθ' ὃ νομίζει, τῷ δημιουργῷ, οὐδ' οὕτω ἀποδείξασθαι δύναται, σαφῶς γεγραμμένου τοῦ· Οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ. Καὶ τοῦ· Ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι Υἱὸς ἀνθρώπου ἐστίν.

that all judgement has been committed to Him? And thinking to solve the objection, he says these things: He says well, for the judge, as a minister, judges doing His will, just as also appears to happen among men. Yet how He commits the judgement to someone else as inferior to the Saviour—that is, as he thinks, to the Demiurge—not even so is he able to demonstrate, since it is clearly written: For neither does the Father judge anyone, but has given all judgement to the Son (John 5:22). And this: He has given Him authority to execute judgement, because He is the Son of man (John 5:27).

Editors' notes and page, col. 1321

Page

running head: 1321 PROLEGOMENA VARIORUM IN IR
marginal letters: A γει τὴν; B Reverendissimo in; C haeresis, exoriantur
old-edition numerals: 1 before Reverendissimo
other: γει split from previous column; ma- split at column break; Latin only, no Greek printed for lower half; editors' matter: Reverendissimo in Christo Patri; full-width title lines cut at right edge after ἐστίν. not set (PRÆFATION / PROLEGOMENA, NOTÆ ET / EORUM OMNIUM / QUI NOVAS IRENÆI EDITIONES AUT PUBLICAV / DESIDERII ER / EPISTOLA NUNCUPAT / In qua quid in edendis Irenæi libris)
other: a full-width band stands across cols 1321/1322 in mid-page: the 0 paragraph(s) above it in col 1322 are set here, after the 1 above it in col 1321 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with Reverendissimo in Christo Patri ac domino D. BERNARDO (another unit); not set here

PG 7:1322

Editors' notes and page, col. 1322

Page

running head: VARIORUM IN IRENÆI LIBROS. 1322
marginal letters: A mans se; B sculam. Fuit; C hominum proferrent,
old-edition numerals: (none)
other: facing Latin at top (mans se solvere ... hominis est.) left out; full-width title lines cut at left edge (FATIONES, / OTÆ ET OBSERVATIONES / ORUM OMNIUM / UT PUBLICAVERUNT AUT ILLUSTRARUNT. / RII ERASMI / A NUNCUPATORIA / Irenæi libris præstiterit explicat.) not set; Latin only, no Greek printed for lower half; editors' matter: sculam. Fuit vicinus; sculam. split from previous column
other: the 0 paragraph(s) of this column above the full-width band are set under col 1321 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)