PL 2 · cols. 557–632

Tertullian, Adversus Valentinianos liber

Editors' preface

Q. SEPT. FLOR. TERTULLIANI ADVERSUS VALENTINIANOS LIBER.

THE BOOK OF Q. SEPT[IMIUS] FLOR[ENS] TERTULLIAN AGAINST THE VALENTINIANS.

PROOEMIUM.

PREFACE.

Haeresim Valentini erupisse sub Antonio Pio, imperium adepto anno 138, affirmant Tertullianus (De Praescript. cap. 30) ac Theodoretus (De Haeretic. fab., lib. I). Fuit autem Valentinus Phraebonites patria, ex maritima Aegypti ora, Platonicae sectator philosophiae, imbutus Graecorum artibus, ac figmentis, atque, ut sui jactabant (Apud Orig. in Dial. adv. Marcion.), auditor Theodalis, discipuli Pauli apostoli. Natum Valentinum censet Massuetus (Dissert. in Iren., num. 7), anno Christi 85, denatum vero 158. Scripsisse fertur Valentinus psalmos nonnullos, epistolas item a Clemente Alexandr. in II et III Stromatum libris laudatas, quarum epistolarum una inscribitur ad Agathopodem diaconum Antiochenum, ut opinantur Grabius et Caveus. Edidit Valentinus etiam homilias atque opus inscriptum: Πόθεν τὰ κακὰ, id est. Unde mala, cujus operis fragmenta exstant apud laudatum Clementem, lib. VI, et Epiphanium, haeres. XXXI. Evangelium scripsisse proprium nemo nisi auctor novem posteriorum capitum libri De Praescriptione refert. Ad Ecclesia catholica deficit, quoniam episcopatum, cujus ardebat desiderio, consequi non valuit, uti adversus eumdem Valentinum, cap. 4, tradit Tertullianus. Relicta Alexandria, Valentinus Romam venit, sedente Hygino, ibique commoratus est usque ad Anicetum. Praeter D. Irenaeum, Tertullianum, Epiphanium ac Theodoretum, plura de Valentinianis scribunt Massuetus (Dissertat. ead. ibib.), Natalis Alexander (in Hist. Ecles. saecul. II, cap. 2, art. 6), Beausobre (in Hist. Manichaeorum, part. II, lib. V), Semlerus (L Band der Polemik der Baumgartens), nec non Valcheus (Kezergeschichte, I Band), et Ittig. (Dissert. en de haeresiarchis, sect. II, cap. 5, et ejusdem Dissert. appendice ad sect. II, cap. 5), ac demum recientius Matter (Hist. du Gnosticisme, t. II). Etsi vero fabulosa Valentini haeresis sola descriptione sui appareat absurdissima, fuere tamen nonnulli qui ipsum Valentinum orthodoxum existimarunt, ut abbas Faydit, qui edidit Dilucidationem doctrinae priorum saeculorum; multaque ad Valentini systema emoliendum Manichaeorum historiae inseruit etiam Beausobre (Lumper, Histor. theolog. critica de Vita, Scriptis atq. Doctr. SS. Patrum, part. III, sect. IV, cap. 3. Dissert. praev. art. 1).

That the heresy of Valentinus broke out under Antoninus Pius, who obtained the empire in the year 138, is affirmed by Tertullian (De praescriptione, ch. 30) and Theodoret (Haereticarum fabularum compendium, book I). Valentinus was by birth a Phrebonite, from the coastal region of Egypt, a follower of the Platonic philosophy, steeped in the arts and fictions of the Greeks, and, as his followers boasted (in Origen, Dialogue against Marcion), a hearer of Theodas, a disciple of the apostle Paul. Massuet (Dissertations on Irenaeus, no. 7) reckons that Valentinus was born in the year of Christ 85 and died in 158. Valentinus is said to have written some psalms, and also letters praised by Clement of Alexandria in Books II and III of the Stromata, one of which letters is addressed to Agathopus, a deacon of Antioch, as Grabe and Cave think. Valentinus also published homilies and a work entitled Πόθεν τὰ κακά, that is, Whence [come] evils, fragments of which work survive in the aforesaid Clement, Book VI, and in Epiphanius, Heresy XXXI. That he wrote a gospel of his own no one reports except the author of the last nine chapters of the book De praescriptione. He fell away from the catholic Church because he could not obtain the episcopate, for which he burned with desire, as Tertullian relates in [the book] against the same Valentinus, ch. 4. Leaving Alexandria, Valentinus came to Rome while Hyginus sat [as bishop], and remained there until Anicetus. Besides St Irenaeus, Tertullian, Epiphanius and Theodoret, much has been written on the Valentinians by Massuet (same Dissertation, ibid.), Natalis Alexander (in Hist. Eccles., second century, ch. 2, art. 6), Beausobre (in Hist. Manichaeorum, part II, book V), Semler (L Band der Polemik der Baumgartens), and also Walch (Ketzergeschichte, vol. I), and Ittig (Dissert. en de haeresiarchis, sect. II, ch. 5, and the appendix of the same dissertation to sect. II, ch. 5), and finally, more recently, Matter (Histoire du gnosticisme, vol. II). And although the fabulous heresy of Valentinus appears utterly absurd by the mere description of it, there were nevertheless some who judged Valentinus himself orthodox, such as the abbé Faydit, who published an Elucidation of the doctrine of the earlier centuries; and Beausobre too inserted many things into his history of the Manichees to soften the system of Valentinus (Lumper, Historia theologico-critica de vita, scriptis atque doctrina SS. Patrum, part III, sect. IV, ch. 3, preliminary dissertation, art. 1).

Porro certo certius est Tertullianum, dum suum adversus Valentinianos librum elucubravit, eam prae oculis habuisse sancti Irenaei, episcopi Lugdun., librorum adversus haereses interpretationem Latinam, veterem et vulgatam, quam ad usque tempora nostra servatam, Irenaeo ipso vel adhuc in vivis superstite, vel nuper erepto, editam fuisse constat. Quisquis Irenaeum Latinum cum Tertulliano contulerit, in promptu deprehendet hunc adeo vestigia illius premere, adeo verbis ipsis, verborumque figuris et ordini adhaerere, ut id unum sibi proposuisse videatur eadem paucioribus contrahere; iisdem saepe servatis verbis, immixtis tamen pro more dicteriis quadam afri ingenii procacitate propalatis (Conf. Iren. lib. I, cap. 11, num. 3, cum Tertull., cap. 23, et Iren., num. 5, cum Tertull., cap. 25, etc. Vide Massueti Dissert. II, in Iren. lib., num. 55, p, 89, 90).

Further, it is more certain than certain that Tertullian, when he worked out his book against the Valentinians, had before his eyes that old and common Latin translation of the books against heresies of St Irenaeus, bishop of Lyons, which has been preserved down to our own times and which is established to have been published while Irenaeus himself was either still alive or only lately taken away. Whoever compares the Latin Irenaeus with Tertullian will readily find that the latter so follows in his footsteps, so clings to his very words, his figures of speech and his order, that he seems to have set himself this one aim: to compress the same matter into fewer words; very often keeping the same words, yet mixing in, as is his custom, gibes thrown out with a certain impudence of African wit (compare Iren. book I, ch. 11, no. 3, with Tertull., ch. 23, and Iren., no. 5, with Tertull., ch. 25, etc. See Massuet's Dissertation II on Irenaeus, book, no. 55, pp. 89, 90).

Haec plurima hinc et inde loca similia sedulo colligenda, ac ut facilius ea lector conferre queat, in notis adponenda curavimus. Nec jam, ni fallor, nemini ambiguum erit praeivisse Tertulliano Irenaeum, ac proinde perperam ea in dubium revocasse, et inter spuria repudiasse Joann. Salomon. Semlerum, virum, si quis unquam, ad omnia fere venerandae antiquitatis monumenta ex auctoritate sua dejicienda profecto natum; hic enim in Historica Isagoge ad Baumgartenii Polemicam (vol. II, p. 132), in Prolusione decavenda molesta sedulitate sacra ad corrigendas quasdam Irenaei et Tertulliani sententias (Edit. Halae, 1772) et in Dissertatione de varia et incerta indole horum librorum Tertulliano Halensi adjecta (vol. V, p. 245-290, ed., Halae Magdeburg., 1828), fidem Irenaei minuere ejusque libros in suspicionem νοθείας adducere tentavit: at defensionem illorum suscepit celeberr. Valchius, theologus Gottingensis, in novis commentariis Societatis Regiae Scientiarum Gottingensis (t. V, part. 100, ann. 1774-1775; Lumper, lib. cit., cap. 2, art. 1, p. 218). EDD.

These very many similar passages, from here and there, we have taken care to collect diligently and, so that the reader may compare them more easily, to set in the notes. Nor now, unless I am mistaken, will it be doubtful to anyone that Irenaeus went before Tertullian, and that consequently Johann Salomo Semler wrongly called these [books] into doubt and rejected them among the spurious, a man born, if ever anyone was, to cast down by his own authority almost all the monuments of venerable antiquity; for in the Historica isagoge ad Baumgartenii Polemicam (vol. II, p. 132), in the Prolusio de cavenda molesta sedulitate sacra ad corrigendas quasdam Irenaei et Tertulliani sententias (Halle edition, 1772), and in the Dissertatio de varia et incerta indole horum librorum appended to the Halle Tertullian (vol. V, pp. 245-290, ed. Halle (Magdeburg), 1828), he tried to lessen the credit of Irenaeus and to bring his books under suspicion of spuriousness: but their defence was taken up by the most celebrated Walch, theologian of Göttingen, in the Novi commentarii of the Royal Society of Sciences of Göttingen (vol. V, part 100, years 1774-1775; Lumper, work cited, ch. 2, art. 1, p. 218). THE EDITORS.

Caeterum Tertulliani esse librum hunc adversus Valentinianos vel inde constat, quod cap. 16, nominatim

Moreover, that this book against the Valentinians is Tertullian's is evident even from this, that in ch. 16 he mentions by name

Editors' notes and page, col. 557

Footnotes

(?) ‹anchor: not visible› · call not visible on the foot images (full-width editors' note across both columns; bold 525, 526 are the older edition's page numbers, kept as printed) Hæresim Valentini erupisse sub Antonio Pio, imperium adepto anno 138, affirmant Tertullianus (De Præscript. cap. 30) ac Theodoretus (De Hæretic. fab., lib. I). Fuit autem Valentinus Phræbonites patria, ex maritima Ægypti ora, Platonicæ sectator philosophiæ, imbutus Græcorum artibus, ac figmentis, atque, ut sui jactabant (Apud Orig. in Dial. adv. Marcion.), auditor Theodalis, discipuli Pauli apostoli. Natum Valentinum censet Massuetus (Dissert. in Iren., num. 7), anno Christi 85, denatum vero 158. Scripsisse fertur Valentinus psalmos nonnullos, epistolas item a Clemente Alexandr. in II et III Stromatum libris laudatas, quarum epistolarum una inscribitur ad Agathopodem diaconum Antiochenum, ut opinantur Grabius et Caveus. Edidit Valentinus etiam homilias atque opus inscriptum : Πόθεν τὰ κακὰ, id est. Unde mala, cujus operis fragmenta exstant apud laudatum Clementem, lib. VI, et 525 Epiphanium, hæres. XXXI. Evangelium scripsisse proprium nemo nisi auctor novem posteriorum capitum libri De Præscriptione refert. Ad Ecclesia catholica deficit, quoniam episcopatum, cujus ardebat desiderio, consequi non valuit, uti adversus eumdem Valentinum, cap. 4, tradit Tertullianus. Relicta Alexandria, Valentinus Romam venit, sedente Hygino, ibique commoratus est usque ad Anicetum. Præter D. Irenæum, Tertullianum, Epiphanium ac Theodoretum, plura de Valentinianis scribunt Massuetus (Dissertat. ead. ibib.), Natalis Alexander (in Hist. Ecles. sæcul. II, cap. 2, art. 6), Beausobre (in Hist. Manichæorum, part. II, lib. V), Semlerus (L Band der Polemik der Baumgartens), nec non Valcheus (Kezergeschichte, I Band), et Ittig. (Dissert. en de hæresiarchis, sect. II, cap. 5, et ejusdem Dissert. appendice ad sect. II, cap. 5), ac demum recientius Matter (Hist. du Gnosticisme, t. II). Etsi vero fabulosa Valentini hæresis sola descriptione sui appareat absurdissima, fuere tamen nonnulli qui ipsum Valentinum orthodoxum existimarunt, ut abbas Faydit, qui edidit Dilucidationem doctrinæ priorum sæculorum; multaque ad Valentini systema emoliendum Manichæorum historiæ inseruit etiam Beausobre (Lumper, Histor. theolog. critica de Vita, Scriptis atq. Doctr. SS. Patrum, part. III, sect. IV, cap. 3. Dissert. præv. art. 1). ¶ Porro certo certius est Tertullianum, dum suum adversus Valentinianos librum elucubravit, eam præ oculis habuisse sancti Irenæi, episcopi Lugdun., librorum adversus hæreses interpretationem Latinam, veterem et vulgatam, quam ad usque tempora nostra servatam, Irenæo ipso vel adhuc in vivis superstite, vel nuper erepto, editam fuisse constat. Quisquis Irenæum Latinum cum Tertulliano contulerit, in promptu deprehendet hunc adeo vestigia illius premere, adeo verbis ipsis, verborumque figuris et ordini adhærere, ut id unum sibi proposuisse videatur eadem paucioribus contrahere ; iisdem sæpe servatis verbis, immixtis tamen pro more dicteriis quadam afri ingenii procacitate propalatis (Conf. Iren. lib. I, cap. 11, num. 3, cum Tertull., cap. 23, et Iren., num. 5, cum Tertull., cap. 25, etc. Vide Massueti Dissert. II, in Iren. lib., num. 55, p, 89, 90). ¶ Hæc plurima hinc et inde loca similia sedulo colligenda, ac ut facilius ea lector conferre queat, in notis adponenda curavimus. Nec jam, ni fallor, nemini ambiguum erit præivisse Tertulliano Irenæum, ac proinde perperam ea in dubium revocasse, et inter 526 spuria repudiasse Joann. Salomon. Semlerum, virum, si quis unquam, ad omnia fere venerandæ antiquitatis monumenta ex auctoritate sua dejicienda profecto natum; hic enim in Historica Isagoge ad Baumgartenii Polemicam (vol. II, p. 132), in Prolusione decavenda molesta sedulitate sacra ad corrigendas quasdam Irenæi et Tertulliani sententias (Edit. Halæ, 1772) et in Dissertatione de varia et incerta indole horum librorum Tertulliano Halensi adjecta (vol. V, p. 245-290, ed., Halæ Magdeburg., 1828), fidem Irenæi minuere ejusque libros in suspicionem νοθείας adducere tentavit : at defensionem illorum suscepit celeberr. Valchius, theologus Gottingensis, in novis commentariis Societatis Regiæ Scientiarum Gottingensis (t. V, part. 100, ann. 1774-1775; Lumper, lib. cit., cap. 2, art. 1, p. 218). EDD. ¶ Cæterum Tertulliani esse librum hunc adversus Valentinianos vel inde constat, quod cap. 16, nomina- (continues)

That the heresy of Valentinus broke out under Antoninus Pius, who came to the throne in the year 138, is affirmed by Tertullian (On Prescription, ch. 30) and Theodoret (Compendium of Heretical Fables, bk. 1). Valentinus was by birth a Phrebonite, from the coastal region of Egypt, a follower of Platonic philosophy, steeped in the arts and fictions of the Greeks, and, as his followers boasted (in Origen, Dialogue against Marcion), a hearer of Theodas, a disciple of the apostle Paul. Massuet (Dissertation on Irenaeus, no. 7) reckons that Valentinus was born in the year of Christ 85 and died in 158. Valentinus is said to have written some psalms, and also letters cited by Clement of Alexandria in Books 2 and 3 of the Stromata, one of which is addressed to Agathopus, a deacon of Antioch, as Grabe and Cave suppose. Valentinus also published homilies and a work entitled "Whence evils?", that is, Unde mala, fragments of which survive in the Clement already cited, bk. 6, and [525] in Epiphanius, Heresy 31. That he wrote a gospel of his own is reported by no one except the author of the last nine chapters of the book On Prescription. He left the Catholic Church because he could not obtain the bishopric he burned to have, as Tertullian relates in Against Valentinus [sic, the Valentinians], ch. 4. Leaving Alexandria, Valentinus came to Rome while Hyginus was bishop and stayed there until Anicetus. Besides St Irenaeus, Tertullian, Epiphanius and Theodoret, more on the Valentinians is written by Massuet (same dissertation, same place), Natalis Alexander (in the Church History, 2nd century, ch. 2, art. 6), Beausobre (in the History of the Manichaeans, pt. 2, bk. 5), Semler (L [sic] Band der Polemik der Baumgartens), and also Walch (Ketzergeschichte, vol. 1), and Ittig (Dissertation "en [sic] de haeresiarchis", sect. 2, ch. 5, and the appendix of the same dissertation to sect. 2, ch. 5), and lastly, more recently, Matter (Histoire du Gnosticisme, vol. 2). Yet although the fabulous heresy of Valentinus shows itself utterly absurd by its mere description, there were nonetheless some who thought Valentinus himself orthodox, such as the abbé Faydit, who published an Elucidation of the Doctrine of the Earlier Centuries; and Beausobre too inserted much into his history of the Manichaeans to soften Valentinus's system (Lumper, Historia theologico-critica de vita, scriptis atque doctrina SS. Patrum, pt. 3, sect. 4, ch. 3, preliminary dissertation, art. 1). ¶ Further, it is more certain than certain that Tertullian, when he worked out his book against the Valentinians, had before his eyes the old common Latin translation of the books of St Irenaeus, bishop of Lyons, against the heresies, which has been preserved right down to our own times and which, it is agreed, was published while Irenaeus himself was still alive or had only lately been taken from us. Anyone who compares the Latin Irenaeus with Tertullian will readily find that Tertullian follows so closely in his footsteps, and clings so closely to his very words, figures of speech and order, that he seems to have set himself this one aim: to compress the same matter into fewer words, often keeping the same words, though mixing in, as is his way, jibes thrown out with a certain African pertness of wit (compare Irenaeus bk. 1, ch. 11, no. 3, with Tertullian, ch. 23, and Irenaeus, no. 5, with Tertullian, ch. 25, etc. See Massuet's Dissertation 2 on Irenaeus, bk. [sic], no. 55, pp. 89, 90). ¶ We have taken care to gather these very many parallel passages from either side and to set them in the notes, so that the reader may compare them more easily. Nor now, unless I am mistaken, will anyone doubt that Irenaeus went before Tertullian, and hence that Johann Salomo Semler was wrong to call these books into doubt and reject them [526] among the spurious — a man born, if ever anyone was, to cast down on his own authority almost every monument of venerable antiquity; for in his Historical Introduction to Baumgarten's Polemics (vol. 2, p. 132), in his Prolusio on avoiding a troublesome sacred zeal in correcting certain opinions of Irenaeus and Tertullian (Halle edition, 1772), and in his Dissertation on the varied and uncertain character of these books, appended to the Halle Tertullian (vol. 5, pp. 245–290, ed. Halle-Magdeburg, 1828), he tried to lessen Irenaeus's credit and to bring his books under suspicion of spuriousness; but the defence of them was taken up by the celebrated Walch, theologian of Göttingen, in the new commentaries of the Royal Society of Sciences of Göttingen (vol. 5, pt. 100, years 1774–1775; Lumper, work cited, ch. 2, art. 1, p. 218). THE EDITORS. ¶ For the rest, that this book against the Valentinians is Tertullian's is clear from this very fact, that in ch. 16, naming- (continues)

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running head: LIBER ADV. VALENTINIANOS. (running head printed across cols 557-558); column number 558
marginal letters: (none)
old-edition numerals: 525 after ‹lib. VI, et› (in the full-width line set under col. 557)
other: EDITORS' MATTER. The whole of this page (title, PROOEMIUM) is printed across the full page width, cols 557-558; it is set once, whole, under col. 557. This column has no separate text.

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libri adversus Hermogenem meminerit, quem ejus esse constat. Et vero scripsisse illum adversus Valentinianos lucu⟨le⟩nti sunt testes B. Optatus Milevitanus, lib. I adversus Parmeniam. Donatistam, et Vincentius Lirinensis, lib. de Profan. Haeres. novitate. Visus fuit etiam jam olim ms. a Trithemio et Politiano, et inter primos a Rhenano editus primum scholiis, deinde et annotationibus ita illustratus, ut nusquam diligentior fuerit. Non contemnendam tamen esse nostram postremam hanc recognitionem, idque ex B. Irenaei, lib. I, cap. 1, et aliquot sequentibus, eoque tam Graeco apud Epiphanium, quam Latino juxta versiones varias, et tribus Vatic. ms. exemplaribus, colliget facile lector, ex iis quas majoris adhuc lucis gratia adjecimus adnotationibus, Argumento, imo et Catalogo Aeonum ac situs ipsorum delineatione apertioribus. PAMELIUS.

the book against Hermogenes, which is established to be his. And indeed that he wrote against the Valentinians there are clear witnesses: blessed Optatus of Milevis, book I against Parmenian the Donatist, and Vincent of Lérins, in the book on the profane novelty of heresies. It was also long ago seen in manuscript by Trithemius and Politian, and was among the first edited by Rhenanus, illustrated first with scholia, then also with annotations, so that it has nowhere been [treated] more carefully. Yet that this latest revision of ours is not to be despised, and that from blessed Irenaeus, book I, ch. 1, and some following [chapters], and that both from the Greek in Epiphanius and from the Latin according to the various versions, and from three Vatican manuscript copies, the reader will easily gather from the annotations we have added for the sake of still greater light, and from the Argument, and indeed from the Catalogue of the Aeons and the clearer drawing of their positions. PAMELIUS.

Opportunior sane se dabit occasio de immensa farragine ΓΝΩΣΕΩΣ in genere ac de arduo themate Valentiniano in specie uberius disserendi, ubi de praestantissimis Irenaei adversus haereses libris dicendum erit. Nobis igitur, pro more, moduloque nostro, sufficiat haec pauca, prooemii instar, praelibasse, pauculaque addere hinc inde desumpta, sive ex Pamelio, sive ex Massueto, addere, quibus, antequam librum hunc, obscurum sane et intellectu impervium, aggrediamur, lectori praeluceat tum interpretatio nominum Aeonum Valentini, tum syntagma gnoseos ex ejusdem hypothesi concinnatum. EDD.

A more fitting occasion will indeed present itself for discoursing more fully on the immense farrago of GNOSIS in general and on the arduous Valentinian theme in particular, when we come to speak of the most excellent books of Irenaeus against heresies. Let it suffice us, then, after our custom and according to our small measure, to have given these few things as a foretaste, by way of a preface, and to add a few things taken from here and there, whether from Pamelius or from Massuet, to add [them], so that, before we approach this book, which is indeed obscure and impenetrable to the understanding, there may light the reader's way both an interpretation of the names of the Aeons of Valentinus and a syntagma of the gnosis composed from his system. THE EDITORS.

NOMINA AEONUM ET DEORUM VALENTINI,

NAMES OF THE AEONS AND GODS OF VALENTINUS,

imo criminum potius quam numinum, aliorumque eodem pertinentium.

or rather of crimes than of divinities, and of other things pertaining to the same.

(EX EDIT. PAMELII.)

(FROM PAMELIUS'S EDITION.)

De his nominibus infra, c. 6, sic Tertullianus: Quorumdam (inquit) de Graeco interpretatio non occurrit, quorumdam nec de sexu genera conveniunt, quorumdam usitatior in Graeco notitia est. Itaque plurimum Graeca ponimus, significantiae per paginarum limites aderunt; nec Latinis quidem deerunt Graeca, sed in lineis desuper notabuntur.

On these names Tertullian [writes] thus below, ch. 6: For some (he says) no translation from the Greek presents itself; for some the genders do not agree with the sex; for some the knowledge [of them] is more usual in Greek. Therefore we mostly set down the Greek; the meanings will be at hand along the margins of the pages; nor indeed will the Greek be lacking to the Latin, but it will be noted in the lines above.

Hactenus ille. Quod tamen cum in ms. codicibus neque Rhenanus, neque ego factum invenerimus, expediebat ad intellectum majorem, hunc Nominum Catalogum praefigere. Quem nunc et locupletavi, et in ordinem congruum redegi, adjecto majoris explicationis gratia capitum numero, ubi de singulis ipsorum agitur. Annotavi etiam quae hic aut alibi Tertulliano usitata, quae Irenaeo Latino lib. I, adv. haeres., c. 1, quae denique Epiphanio Graeco. haeres. 31, aut ejus Interpreti Latino; e quibus etiam nomina aliquot castigata sunt. PAM.

Thus far he. Since, however, neither Rhenanus nor I found this done in the manuscripts, it was expedient, for the greater understanding, to prefix this Catalogue of Names. I have now both enriched it and brought it into a fitting order, adding, for the sake of fuller explanation, the number of the chapters where each of them is treated. I have also noted which [names] are in use with Tertullian here or elsewhere, which with the Latin Irenaeus, book I against heresies, ch. 1, and which, finally, with the Greek Epiphanius, heresy 31, or with his Latin interpreter; and by these some names have also been corrected. PAMELIUS.

GENERALIA NOMINA, AD PRODUCTIONEM, CONJUGIA, ET NUMERUM AEONUM PERTINENTIA, EX CAP. VII, VIII, XII, XXIII, XXX ET XXXI.

GENERAL NAMES, PERTAINING TO THE PRODUCTION, THE PAIRINGS AND THE NUMBER OF THE AEONS, FROM CHS. VII, VIII, XII, XXIII, XXX AND XXXI.

SERIES NOMINUM LATINA. | SERIES NOMINUM GRAECA. | NOMINUM INTERPRETATIO.

LATIN SERIES OF THE NAMES. | GREEK SERIES OF THE NAMES. | INTERPRETATION OF THE NAMES.

Aeôn, Tertull. Iren. | αἰὼν, Epiph. | Saeculum, Int. Epiph.

Aeon, Tertull., Iren. | aiōn, Epiph. | Age, Interpreter of Epiph.

Aeônes | αἰῶνες. | Saecula.

Aeons | aiōnes. | Ages.

Syzygia | συζυγία. | Conjugatio, Tertull. / Copulatio, Tertull.

Syzygy | syzygia. | Yoking together, Tertull. / Coupling, Tertull.

Nymphôn | νυμφὼν. | Nuptiarum domus. / Thalamus.

Nymphon | nymphōn. | House of the wedding. / Bridal chamber.

Probolê | προβολή. | Emissio, Tertull.

Probole | probolē. | Emission, Tertull.

Ogdoas | ὀγδοὰς. | Octonarius, Tertull. / Octonarius. Iren.

Ogdoad | ogdoas. | Group of eight, Tertull. / Group of eight, Iren.

Tetras, Tertull. Iren. | τετρὰς, Epiph. | Quaternarius, Int. Epiph. / Quadriga Tertull. / Quaternatio, Iren.

Tetrad, Tertull., Iren. | tetras, Epiph. | Group of four, Interpreter of Epiph. / Four-horse team, Tertull. / Foursome, Iren.

Decas. | δεκὰς. | Denarius.

Decad. | dekas. | Group of ten.

Dôd⟨e⟩cas. | δωδεκὰς. | Duodenarius.

Dodecad. | dōdekas. | Group of twelve.

Triacontas. | τριακοντὰς. | Tricenarius.

Triacontad. | triakontas. | Group of thirty.

Ectrôma. | ἔκτρωμα. | Partus abortivus.

Ectroma. | ektrōma. | Miscarried birth.

Editors' notes and page, col. 559

Page

running head: TERTULLIANI OPERUM PARS II. — SERIES I, POLEMICA. (running head printed across cols 559-560)
marginal letters: (none)
old-edition numerals: 527-528 before ‹Hactenus ille›
other: EDITORS' MATTER, not Tertullian: end of the PROOEMIUM (Pamelius's and the Edd.'s prose), Pamelius's catalogue of the names of the Aeons with its preface, and the first table. The whole page is printed across the full width (cols 559-560) and is set once, whole, here; c560 carries no separate text.
other: the table is printed in three columns (Latin series, Greek series, interpretation, joined by leader dots; braces group two or three interpretations): set one row per line, cells separated by ' | ', braced items by ' / '.
other: 'lucu⟨le⟩nti': two letters damaged in the type. 'Dôd⟨e⟩cas': letter missing in the type (printed 'Dôd cas'). Greek 'συζυγία' printed with a broken first upsilon (looks like σοζυγία); 'κ' in δεκάς etc. read in a fount where κ resembles χ. 'prooemii' printed with the oe ligature (proœmii). 'redegi' has a battered e (looks 'redcgi'). 'addere' printed twice in the EDD. paragraph, kept as printed.
other: page 284 has no foot apparatus; its lower part (end of the EDD. paragraph, the catalogue and the table) is body text, set in layer 1 above. (Q4a: a duplicate of that body text, set here as if it were footnotes, was removed.)

PL 2:560

Editors' notes and page, col. 560

Page

running head: LIBER ADV. VALENTINIANOS. (running head printed across cols 561-562)
marginal letters: (none)
old-edition numerals: (none)
other: EDITORS' MATTER (Pamelius's catalogue of names), not Tertullian. The whole page is a table printed across the full width (cols 561-562), set once, whole, here; c562 carries no separate text. Rows one per line, cells ' | ', braced items ' / '. The roman group numerals I-III, printed against braces at the left, and the Aeon numerals IV-XXX are set at the start of the first row they govern.
other: 'per⟨f⟩ectum': f damaged in the type. Greek read in a small fount where κ resembles χ: set κ throughout (μακαρία, ἐκκλησία, καρπιστής etc.). Accents on the Greek set as printed where legible (row-final words mostly with grave); UNSURE on σοζυγία-like broken letters: none here. 'Ecclesiam' (accusative) as printed.
misprints kept as printed: 'NOMIMA' (for NOMINA) in the heading 'XXX. ÆONUM NOMIMA.'; 'Ennœa' printed with the oe ligature (set 'Ennoea').
other: page 285 has no foot apparatus; its lower part (the rest of the table) is body text, set in layer 1 above. (Q4a: a duplicate of that body text, set here as if it were footnotes, was removed.)

PL 2:562

Editors' notes and page, col. 562

Footnotes

(—) ‹editors' table continued (Pamelius's catalogue of names), full width› · no call; the foot image may begin below earlier rows of this page, which are not set here; the table runs on

(printed under page 286)

Footnotes

(—) ‹editors' table continued (Pamelius's catalogue of names), full width; ends on this page with a printer's rule› · no call; the foot image begins mid-table, earlier rows above the crop are not set here

(printed under page 287)

Page

running head: LIBER ADV. VALENTINIANOS. (running head printed across cols 565-566)
marginal letters: (none)
old-edition numerals: (none)
other: EDITORS' MATTER (end of Pamelius's catalogue of names), not Tertullian. The whole page is a table printed across the full width (cols 565-566), set once, whole, here; c566 carries no separate text. Rows one per line, cells ' | ', braced items ' / '. The catalogue ends on this page with an ornamental rule; Tertullian's text does not begin on cols 565-566.
other: row 'Solium demiurgi, Tertull.' has no Greek; its interpretation cell holds only 'Tertull.' (perhaps a second line of the cell above; UNSURE). Row 'Archangelus quartus, Tertull.' has no Greek or interpretation. 'An⟨e⟩nnoêtos': e damaged in the type. Greek 'χοικος', 'ψυχικος' printed without accents, kept; 'Θέλησις' printed with a capital, kept. 'Κόσμος' in the Latin column is printed in Greek type, kept. 'COELO', 'Coelorum', 'Coeli', 'Subcoelestis' printed with the œ ligature.
misprints kept as printed: 'Singullaritas' (for Singularitas); 'Int. Eppih.' (for Int. Epiph.); 'Angeli,,' (double comma, in the interpretation cell of the Angeli row).
other (Q4b, UNSURE): the heading 'DIABOLI ET HOMINIS LOCUS' appears on the scan as 'HQMINIS' (a Q-like sort, or a damaged O with a speck); set as HOMINIS. 'Archangelus quartus' could read 'quarius' at low resolution; 'quartus' kept.

PL 2:566

Editors' notes and page, col. 566

Page

running head: LIBER ADV. VALENTINIANOS. (running head printed across cols 565-566); column number 566
marginal letters: (none)
old-edition numerals: (none)
other: EDITORS' MATTER. The whole page (end of Pamelius's catalogue of names) is a table printed across the full page width, cols 565-566; it is set once, whole, under col. 565. This column (the right-hand part: the 'interpretatio' column) has no separate text.
other: Q5a (2026-10-18) read this column's right-hand part against the set text under col. 565 (not written here). UNSURE, for the col. 565 file: the row printed under the col. 566 half as "Animantia" may be printed "Animantie" (last letter looks like e at this resolution); and in the left (col. 565) half the fourth-archangel row looks printed "quarius" where the file has "quartus". Check both at higher zoom.

PL 2:567

SCHEMA GNOSTICUM

GNOSTIC SCHEME

EX VALENTINI EJUSQUE DISCIPULORUM FABULIS

FROM THE FABLES OF VALENTINUS AND HIS DISCIPLES

CURANTIB. EDD. DESCRIPTUM.

DRAWN UP BY THE CARE OF THE EDITORS.

PLEROMA XXX AEONUM.

THE PLEROMA OF XXX AEONS.

OGDOAS PRIMIGENA. AEONUM SERIES.

THE FIRST-BORN OGDOAD. SERIES OF AEONS.

TETRAS OMMIUM RADIX ET SUBSTANTIA.

THE TETRAD, ROOT AND SUBSTANCE OF ALL THINGS.

I. BYTHOS, Aeonum caput, rerum principium. II. ENNOEA, Bytho, sociata, conjugis instar.

I. BYTHOS, head of the Aeons, beginning of things. II. ENNOEA, joined to Bythos in the manner of a consort.

EX ENNOEA, Suscepto a BYTHO semine. III. NOUS, Aeonum pater unigenitus. IV. ALETHEIA.

FROM ENNOEA, the seed having been received from BYTHOS: III. NOUS, only-begotten father of the Aeons. IV. ALETHEIA.

TETRAS SECUNDA. EX UNIGENITO EORUM PATRE. V. LOGOS. VI. ZOE. VII. ANTHRÔPOS. VIII. ECCLESIA.

THE SECOND TETRAD. FROM THEIR ONLY-BEGOTTEN FATHER: V. LOGOS. VI. ZOE. VII. ANTHROPOS. VIII. ECCLESIA.

DECAS SECUNDA. AEONUM SERIES. EX LOCO SECUNDI AEONUM AGMINIS DUCE ET ZOE CONJUGE. IX. BYTHIOS. X. MIXIS. XI. AGERATOS. XII. HENOSIS. XIII. AUTOPHYES. XIV. HEDONE. XV. AKINETOS. XVI. SYNCRASIS. XVII. MONOGENÈS. XVIII. MAKARIA.

THE SECOND, THE DECAD. SERIES OF AEONS. FROM LOGOS, LEADER OF THE SECOND RANK OF AEONS, AND ZOE HIS CONSORT: IX. BYTHIOS. X. MIXIS. XI. AGERATOS. XII. HENOSIS. XIII. AUTOPHYES. XIV. HEDONE. XV. AKINETOS. XVI. SYNCRASIS. XVII. MONOGENES. XVIII. MAKARIA.

DODECAS ULTIMA. XXX AEONUM SERIES. AB HOMINE ET ECCLESIA. XIX. PARACLETOS. XX. PISTIS. XXI. PATRIKOS. XXII. ELPIS. XXIII. METRICOS. XXIV. AGAPE. XXV. AINOS. XXVI. SYNESIS. XXVII. ECCLESIASTICOS. XXVIII. MAKARIOTES. XXIX. TELETOS. XXX. SOPHIA.

THE LAST, THE DODECAD. SERIES OF XXX AEONS. FROM ANTHROPOS AND ECCLESIA: XIX. PARACLETOS. XX. PISTIS. XXI. PATRIKOS. XXII. ELPIS. XXIII. METRICOS. XXIV. AGAPE. XXV. AINOS. XXVI. SYNESIS. XXVII. ECCLESIASTICOS. XXVIII. MAKARIOTES. XXIX. TELETOS. XXX. SOPHIA.

HOROS, CUSTOS PLEROMATIS AC T⟨E⟩RMINUS, EX SOLO BYTHO PRODUCTUS.

HOROS, GUARDIAN AND BOUNDARY OF THE PLEROMA, BROUGHT FORTH FROM BYTHOS ALONE.

BYTHOS, SUPREMUS PATER PER NOUN UNIGENITUM EMITTIT NOVUM PAR AEONUM

BYTHOS, THE SUPREME FATHER, THROUGH NOUS THE ONLY-BEGOTTEN SENDS FORTH A NEW PAIR OF AEONS

XXXI. CHRISTOS, cum angelis custodibus. | XXXII. PNEUMA HAGION.

XXXI. CHRISTOS, with guardian angels. | XXXII. PNEUMA HAGION.

Ex toto Pleromate nascitur sidus veluti Aeonum ac perfectissimus fructus XXX. IHSOUS.

From the whole Pleroma is born, as it were the star of the Aeons and their most perfect fruit, XXX. IHSOUS.

xxxiv. Extra pleroma relegatur sophiae ENTHYMESIS seu ACHAMOTH הכמה

XXXIV. Outside the Pleroma is banished Sophia's ENTHYMESIS, or ACHAMOTH, הכמה

ex ejus passione MATERIA SUBSTANTIA. | ex ejus conversione ANIMALIS SUBSTANTIA. | ex ejus imaginatione SPIRITALIS SUBSTANTIA.

from her passion, MATERIAL SUBSTANCE. | from her conversion, ANIMAL SUBSTANCE. | from her imagining, SPIRITUAL SUBSTANCE.

xxxv. ex ACHAMOTH et ANIMALI SUBSTANTIA. oritur DEMIURGOS; unde KOSMOS xxxiv. Aeon et ultimus.

XXXV. From ACHAMOTH and the ANIMAL SUBSTANCE arises the DEMIURGOS; whence KOSMOS, XXXIV, both an Aeon and the last.

I COELUM. II COELUM. III COELUM. IV COELUM. V COELUM. VI COELUM. VII COELUM

I HEAVEN. II HEAVEN. III HEAVEN. IV HEAVEN. V HEAVEN. VI HEAVEN. VII HEAVEN

I. HOMO CHOICUS seu damnandus II. HOMO GNOSTICUS perfectus III. HOMO SPIRITUALIS et perficiendus.

I. THE EARTHY MAN, or the one to be damned. II. THE GNOSTIC MAN, perfected. III. THE SPIRITUAL MAN, and to be perfected.

Editors' notes and page, col. 567

Footnotes

(—) ‹editors' diagram, full width (the "syntagma gnoseos" announced in the editors' note of p. 283–284); braces linearized, "|" separates side-by-side cells› · no call; if part of the diagram stands above the crop, it is not set here PLEROMA XXX ÆONUM. ¶ OGDOAS PRIMIGENA. ÆONUM SERIES. — TETRAS OMMIUM RADIX ET SUBSTANTIA: I. BYTHOS, Æonum caput, rerum principium. II. ENNŒA, Bytho, sociata, conjugis instar. EX ENNŒA, Suscepto a BYTHO semine: III. NOUS, Æonum pater unigenitus. IV. ALETHEIA. — TETRAS SECUNDA. EX UNIGENITO EORUM PATRE: V. LOGOS. VI. ZOE. VII. ANTHRÔPOS. VIII. ECCLESIA. ¶ DECAS SECUNDA. ÆONUM SERIES. — EX LOCO SECUNDI ÆONUM AGMINIS DUCE ET ZOE CONJUGE: IX. BYTHIOS. X. MIXIS. XI. AGERATOS. XII. HENOSIS. XIII. AUTOPHYES. XIV. HEDONE. | XV. AKINETOS. XVI. SYNCRASIS. XVII. MONOGENÈS. XVIII. MAKARIA. ¶ DODECAS ULTIMA. XXX ÆONUM SERIES. — AB HOMINE ET ECCLESIA: XIX. PARACLETOS. XX. PISTIS. XXI. PATRIKOS. XXII. ELPIS. XXIII. METRICOS. XXIV. AGAPE. | XXV. AINOS. XXVI. SYNESIS. XXVII. ECCLESIASTICOS. XXVIII. MAKARIOTES. XXIX. TELETOS. XXX. SOPHIA. ¶ [vertical, at right:] HOROS, CUSTOS PLEROMATIS AC TERMINUS, EX SOLO BYTHO PRODUCTUS. ¶ BYTHOS, SUPREMUS PATER PER NOUN UNIGENITUM EMITTIT NOVUM PAR ÆONUM ¶ XXXI. CHRISTOS, cum angelis custodibus. | XXXII. PNEUMA HAGION. ¶ Ex toto Pleromate nascitur sidus veluti Æonum ac perfectissimus fructus XXX. IHSOUS. ¶ XXXIV. Extra pleroma relegatur sophiæ ENTHYMESIS SEU ACHAMOTH הכמה ¶ ex ejus passione MATERIA SUBSTANTIA. | ex ejus conversione ANIMALIS SUBSTANTIA. | ex ejus imaginatione SPIRITALIS SUBSTANTIA. ¶ XXXV. ex ACHAMOTH et ANIMALI SUBSTANTIA. oritur DEMIURGOS ; unde KOSMOS XXXIV. Æon et ultimus. ¶ I COELUM. II COELUM. III COELUM. IV COELUM. V COELUM. VI COELUM. VII COELUM ¶ I. HOMO CHOICUS seu damnandus | II. HOMO GNOSTICUS perfectus | III. HOMO SPIRITUALIS et perficiendus.

THE PLEROMA OF THIRTY AEONS. ¶ THE FIRST-BORN OGDOAD. SERIES OF AEONS. — THE TETRAD, ROOT AND SUBSTANCE OF ALL: I. BYTHOS, head of the Aeons, beginning of things. II. ENNOIA, joined to Bythos as a consort. FROM ENNOIA, the seed having been received from BYTHOS: III. NOUS, only-begotten father of the Aeons. IV. ALETHEIA. — THE SECOND TETRAD. FROM THEIR ONLY-BEGOTTEN FATHER: V. LOGOS. VI. ZOE. VII. ANTHROPOS. VIII. ECCLESIA. ¶ THE SECOND [SERIES], THE DECAD. SERIES OF AEONS. — FROM LOGOS, LEADER OF THE SECOND COMPANY OF AEONS [ex loco, as printed; read ex Logo], AND HIS CONSORT ZOE: IX. BYTHIOS. X. MIXIS. XI. AGERATOS. XII. HENOSIS. XIII. AUTOPHYES. XIV. HEDONE. | XV. AKINETOS. XVI. SYNCRASIS. XVII. MONOGENES. XVIII. MAKARIA. ¶ THE LAST, THE DODECAD. SERIES OF THE THIRTY AEONS. — FROM ANTHROPOS AND ECCLESIA: XIX. PARACLETOS. XX. PISTIS. XXI. PATRIKOS. XXII. ELPIS. XXIII. METRIKOS. XXIV. AGAPE. | XXV. AINOS. XXVI. SYNESIS. XXVII. ECCLESIASTIKOS. XXVIII. MAKARIOTES. XXIX. TELETOS. XXX. SOPHIA. ¶ [vertical, at right:] HOROS, GUARDIAN AND BOUNDARY OF THE PLEROMA, PRODUCED BY BYTHOS ALONE. ¶ BYTHOS, THE SUPREME FATHER, THROUGH NOUS THE ONLY-BEGOTTEN, SENDS FORTH A NEW PAIR OF AEONS ¶ XXXI. CHRISTOS, with guardian angels. | XXXII. PNEUMA HAGION [Holy Spirit]. ¶ From the whole Pleroma is born, as it were the star and most perfect fruit of the Aeons, XXX [sic]. IESOUS. ¶ XXXIV. Outside the Pleroma is banished Sophia's ENTHYMESIS, OR ACHAMOTH, [Hebrew] hokhmah [wisdom] ¶ from her passion, MATERIAL SUBSTANCE. | from her conversion, ANIMAL SUBSTANCE. | from her imagining, SPIRITUAL SUBSTANCE. ¶ XXXV. From ACHAMOTH and the ANIMAL SUBSTANCE arises the DEMIURGE; whence the KOSMOS, XXXIV [sic], also the last Aeon. ¶ I HEAVEN. II HEAVEN. III HEAVEN. IV HEAVEN. V HEAVEN. VI HEAVEN. VII HEAVEN ¶ I. EARTHY MAN, or the damnable | II. GNOSTIC MAN, perfect | III. SPIRITUAL MAN, and to be perfected.

(printed under page 288)

Page

running head: 567 TERTULLIANI OPERUM PARS II. — SERIES I, POLEMICA. 568 (spans both columns)
marginal letters: (none)
old-edition numerals: (none)
other: EDITORS' MATTER: the whole of cols 567–568 is the editors' chart (Schema gnosticum), one table printed across both columns; set once, whole, here in reading order, linearized row by row (brace groupings run into single lines; the vertical labels PLEROMA XXX AEONUM and HOROS... placed at their group). Col. 568 holds no separate text.
other: UNSURE: "VII₌ ANTHRÔPOS": the point after VII is a smudged mark; set as a full stop. LOCO likely for LOGO (Logos is the source of the Decad); English follows LOGO. T⟨E⟩RMINUS: E printed like F (damaged type). "XXX. IHSOUS" printed (expected XXXIII) and "xxxiv. Aeon et ultimus" printed twice for two items (expected xxxvi for the second): both kept as printed. "Bytho, sociata": comma as printed. "seu damnandus": the e is smudged.
misprints kept as printed: OMMIUM (for OMNIUM) in TETRAS OMMIUM RADIX (Q5a).

PL 2:568

Editors' notes and page, col. 568

Page

running head: 567 TERTULLIANI OPERUM PARS II. — SERIES I, POLEMICA. 568 (spans both columns)
marginal letters: (none)
old-edition numerals: (none)
other: EDITORS' MATTER: col. 568 is the right half of the editors' chart (Schema gnosticum) printed across cols 567–568 as one table; the whole chart is set once in c567_a.md. No source paragraphs here.

PL 2:569

ARGUMENTUM.

Argument.

Adversus Valentinianos haereticos scripturus Tertullianus, differens congressionem, solam profitetur errorum, seu potius fabularum, cum risu narrationem.

Tertullian, about to write against the Valentinian heretics, deferring the encounter, professes only a narration of their errors, or rather of their fables, with laughter.

I. Imprimis autem narrat, quod Valentiniani, frequentissimum sane inter haereticos collegium, nihil magis curent, quam occultare quod praedicant.

I. First, then, he relates that the Valentinians, assuredly the most numerous society among the heretics, care for nothing more than to conceal what they preach.

II. Deinde cum illi simplices nuncuparent Catholicos, Scripturis simplicitatem probari docet.

II. Next, since they called the Catholics simple, he teaches that simplicity is approved by the Scriptures.

III. Quantumvis interim se adscondant (cum veritas e contrario non erubescat), scire tamen simplices Christianos omnes eorum fabulas et genealogias, quas dammat Apostolus, indeterminatas, quas proinde solummodo demonstrare, destruere sit.

III. However much they hide themselves meanwhile (since truth, on the contrary, does not blush), yet simple Christians know all their fables and interminable genealogies, which the Apostle condemns, so that merely to display them is to destroy them.

IV. Notam etiam esse Valentinianorum originem a Valentino; licet ab eo abscesserint Ptolemaeus, Heracleon, Secundus, Magus Marcus, ac Theotinus, ita ut nusquam jam Valentinus, et tamen Valentiniani ab illo; cum solas integras ejus regulas custodiret Antiochiae Axionicus quidam.

IV. That the origin of the Valentinians from Valentinus is also well known; although Ptolemaeus, Heracleon, Secundus, Marcus the Magus and Theotinus have departed from him, so that Valentinus is now nowhere, and yet the Valentinians are from him; since a certain Axionicus at Antioch alone kept his rules intact.

V. Sibi interim cum Archetypis esse disceptationem, idque non confictis materiis, utpote quas ipsius haeresiarchae contemporales instructissimis voluminibus prodiderint, et retulerint, Justinus martyr, Miltiades, Irenaeus et quidem Proculus.

V. That his dispute meanwhile is with the originals, and that not with invented materials, inasmuch as contemporaries of the heresiarch himself, Justin Martyr, Miltiades, Irenaeus and indeed Proculus, have published and reported them in most learned volumes.

VI. Deinde verbis partim initio hujus Argumenti adductis, partim illi infra subjectis, demonstrationem solam arcani ipsorum promittens, methodum indicat qua uti statuit.

VI. Then, in words partly adduced at the beginning of this Argument, partly set below it, promising only an exposition of their secret, he indicates the method which he has decided to use.

VII. Porro a prima ogdoade Aeonum Valentinianorum sive tetrade duplici, auspicatur, in qua ex Bytho ac Sige orti Nus et Veritas, Sermonem et Vitam procrearint. e quibus homo et Ecclesia.

VII. Further, he begins from the first ogdoad of the Valentinians' Aeons, or double tetrad, in which Nus and Truth, sprung from Bythos and Sige, brought forth Word and Life, and from these Man and Church.

VIII. Inde ex secunda illa tetrade, Sermonem et Vitam decuriam Aeonum simul fudisse, hominem et Ecclesiam duodenarium, numerum, quo sic impleretur tricenariae divinitatis Pleroma seu plenitudo.

VIII. Thence, from that second tetrad, Word and Life together poured forth a decad of Aeons, and Man and Church the number twelve, so that thus the Pleroma or fullness of the thirtyfold divinity was completed.

IX. Jam vero fecunditate tota deficiente, a novissimo Aeone Sophia confirmata ab Horo ne dissolveretur, ex vi passionis, nulla opera conjugii, abortivum foetum Enthymesin expositam esse.

IX. Now, when all fecundity was failing, Sophia, the last Aeon, having been strengthened by Horos lest she be dissolved, out of the force of her passion, with no work of a spouse, cast out an abortive offspring, Enthymesis.

X. Tota interim propinquitate supplicante Sophiam conjugi suo Teleto restitutam, Enthymesin vero extra Pleroma relegatam.

X. Meanwhile, the whole kindred making supplication, Sophia was restored to her spouse Teletus, but Enthymesis was banished outside the Pleroma.

XI. Ne qua igitur hujusmodi rursus concussio contingeret, Nun illum novam edidisse copulationem, Christum et Spiritum sanctum.

XI. Therefore, lest any shock of this kind should occur again, that Nus produced a new pairing, Christ and the Holy Spirit.

XII. Deinde ex omnibus simul Aeonibus compactum esse perfectum Pleromatis fructum Jesum,

XII. Next, that from all the Aeons together was compacted the perfect fruit of the Pleroma, Jesus,

Editors' notes and page, col. 569

Footnotes

(—) ‹editors' argumentum (numbered synopsis of the book), set in two columns in the lower page; bold 536 is the older edition's page number, kept as printed› · no call; the foot images are cropped: the argumentum's heading and opening above "tionem." and the top of col 570 (end of XII, XIII) are above the crop and are not set here; it runs on to the next page

(continued) … tionem. ¶ I. Imprimis autem narrat, quod Valentiniani, frequentissimum sane inter hæreticos collegium, nihil magis curent, quam occultare quod prædicant. ¶ II. Deinde cum illi simplices nuncuparent Catholicos, Scripturis simplicitatem probari docet. ¶ III. Quantumvis interim se adscondant (cum veritas e contrario non erubescat), scire tamen simplices Christianos omnes eorum fabulas et genealogias, quas dammat Apostolus, indeterminatas, quas proinde solummodo demonstrare, destruere sit. ¶ IV. Notam etiam esse Valentinianorum originem a Valentino ; licet ab eo abscesserint Ptolemæus, Heracleon, Secundus, Magus Marcus, ac Theotinus, ita ut nusquam jam Valentinus, et tamen Valentiniani ab illo ; cum solas integras ejus regulas custodiret Antiochiæ Axionicus quidam. ¶ V. Sibi interim cum Archetypis esse disceptationem, idque non confictis materiis, utpote quas ipsius hæresiarchæ contemporales instructissimis voluminibus prodiderint, et retulerint, Justinus martyr, Miltiades, Irenæus et quidem Proculus. ¶ VI. Deinde verbis partim initio hujus Argumenti adductis, partim illi infra subjectis, demonstrationem solam arcani ipsorum promittens, methodum indicat qua uti statuit. ¶ VII. Porro a prima ogdoade Æonum Valentinianorum sive tetrade duplici, auspicatur, in qua ex Bytho ac Sige orti Nus et Veritas, Sermonem et Vitam procrearint. e quibus homo et Ecclesia. ¶ VIII. Inde ex secunda illa tetrade, Sermonem et Vitam decuriam Æonum simul fudisse, hominem et Ecclesiam duodenarium, numerum, quo sic impleretur tricenariæ divinitatis Pleroma seu plenitudo. ¶ IX. Jam vero fecunditate tota deficiente, a novissimo Æone Sophia confirmata ab Horo ne dissolveretur, ex vi passionis,nulla opera conjugii, abortivum fœtum Enthymesin expositam esse. ¶ X. Tota interim propinquitate supplicante Sophiam conjugi suo Teleto restitutam, Enthymesin vero extra Pleroma relegatam. ¶ XI. Ne qua igitur hujusmodi rursus concussio contingeret, Nun illum novam edidisse copulationem, Christum et Spiritum sanctum. ¶ XII. Deinde ex omnibus simul Æonibus compactum esse perfectum Pleromatis fructum Jesum, […] ¶ […] cothurnatio. ¶ XIV. Eam Enthymesin, sive jam novo et interpretabili nomine 536 Achamoth, in inane illud Epicuri explosam, quamquam a Christo non sine Spiritu sancto e superioribus misso jam formatam ; quia tamen ad lumen illud Pleromatis non potuit attingere, ab Horo custodiente extremam ejus lineam exclusa, afflictam mœrore, metu, consternatione, ignorantia. ¶ XV. Atque ex his originem traxisse materiam, quam Pythagorici, et Stoici et Plato ipse innatam volunt, et elementa ipsa. ¶ XVI. Conversam inde ad preces, cum ad se missus esset Paracletus Soter Jesus, eam denuo confirmatam, et ab omnibus injuriis passionis expumicatam, ex conversione illa animales corpulentias produxisse. ¶ XVII. Præ gaudio abhinc ex contemplatione illa Soteris et angelicorum qui una venerant luminum , spiritales produxisse, et sic factam trinitatem generum. ¶ XVIII. Ex animali autem substantia productum deinde Demiurgum, Deum hunc nostrum regem universorum. ¶ XIX. Quamquam hac de inter eos non conveniat. ¶ XX. Porro a Demiurgo, extra Pleromatis limites constituto, hunc mundum conditum ex animalibus et materialibus substantiis, ex incorporalibus vero septemplicem cœlorum scenam. ¶ XXI. Quibus interdum interserit varia Achamoth sive Sophiæ secundæ nomina. ¶ XXII. Quid ? quode et diabolum opus Demiurgi faciant, Munditenentem appellantes. ¶ XXIII. Inde singularum potestatum situm interserens, etiam ignem his omnibus corporibus et elementis inflabellatum addit. ¶ XXIV Demiurgum post hæc ad hominem manus contulisse, et carnem ei creasse, non limo terræ, sed materia illa philosophica. ¶ XXV. Cui cum animam Demiurgus mox de afflatu suo communicaret, etiam ad Achamoth pariter in illum derivatum semen spiritale, quod nuncupabant Ecclesiam. ¶ XXVI. Hinc tria hominum genera describit, sive trinitatem hominis, et quem exitum sortiantur. (continues)

(printed under page 289)

Page

running head: 569 LIBER ADV. VALENTI (cut off at right edge of image)
marginal letters: A ARGUMENTUM.; B IV. Notam etiam esse; C indicat qua uti statuit.; D X. Tota interim propinquitate
old-edition numerals: 599-535 before ARGUMENTUM (reading of first figures unsure, perhaps 529-535)
other: full-width title ADVERSUS VALENTINIANOS LIBER above both columns, cut off at the image edge, not set; Theotinus set as printed (usually Theotimus), unsure; Teleto as printed (usually Theleto); column ends mid-sentence after Jesum,
misprints kept as printed: 'dammat' (§ III, for damnat).

PL 2:570

quem et Soterem, et Christum, et Sermonem nuncupant; et satellites ejus angelos.

whom they call both Soter, and Christ, and Word; and his attendants angels.

XIII. Atque hactenus (inquit ludens auctor) prima tragoediae scena; alia jam extra Pleroma cothurnatio.

XIII. And thus far (says the author in jest) the first scene of the tragedy; now another buskined performance outside the Pleroma.

XIV. Eam Enthymesin, sive jam novo et interpretabili nomine Achamoth, in inane illud Epicuri explosam, quamquam a Christo non sine Spiritu sancto e superioribus misso jam formatam; quia tamen ad lumen illud Pleromatis non potuit attingere, ab Horo custodiente extremam ejus lineam exclusa, afflictam moerore, metu, consternatione, ignorantia.

XIV. [He relates that] this Enthymesis, or, by a now new and interpretable name, Achamoth, was driven out into that void of Epicurus, and although she had now been formed by Christ, Who was sent from the regions above not without the Holy Spirit, yet because she could not reach to that light of the Pleroma, being shut out by Horos, who guards its outermost boundary, she was afflicted with grief, fear, consternation, ignorance.

XV. Atque ex his originem traxisse materiam, quam Pythagorici, et Stoici et Plato ipse innatam volunt, et elementa ipsa.

XV. And [he relates] that from these matter drew its origin, which the Pythagoreans, and the Stoics and Plato himself hold to be unbegotten, and the elements themselves.

XVI. Conversam inde ad preces, cum ad se missus esset Paracletus Soter Jesus, eam denuo confirmatam, et ab omnibus injuriis passionis expumicatam, ex conversione illa animalcs corpulentias produxisse.

XVI. That she then, turned to prayers, when the Paraclete Soter Jesus had been sent to her, being strengthened anew and scoured clean of all the injuries of passion, produced animal bodily substances out of that conversion.

XVII. Prae gaudio abhinc ex contemplatione illa Soteris et angelicorum qui una venerant luminum, spiritales produxisse, et sic factam trinitatem generum.

XVII. That thereafter, for joy at that contemplation of the Soter and of the angelic lights which had come together with Him, she produced spiritual [substances], and thus was made a trinity of kinds.

XVIII. Ex animali autem substantia productum deinde Demiurgum, Deum hunc nostrum regem universorum.

XVIII. That next, from the animal substance, the Demiurge was produced, this God of ours, the King of all things.

XIX. Quamquam hac de inter eos non conveniat.

XIX. Although on this there is no agreement among them.

XX. Porro a Demiurgo, extra Pleromatis limites constituto, hunc mundum conditum ex animalibus et materialibus substantiis, ex incorporalibus vero septemplicem coelorum scenam.

XX. Further, that by the Demiurge, who was placed outside the bounds of the Pleroma, this world was founded out of animal and material substances, and out of incorporeal ones the sevenfold stage of the heavens.

XXI. Quibus interdum interserit varia Achamoth sive Sophiae secundae nomina.

XXI. Among which he at times inserts the various names of Achamoth or the second Sophia.

XXII. Quid? quode et diabolum opus Demiurgi faciant, Munditenentem appellantes.

XXII. What? that they even make the devil a work of the Demiurge, calling him the World-holder.

XXIII. Inde singularum potestatum situm interserens, etiam ignem his omnibus corporibus et elementis inflabellatum addit.

XXIII. Then, inserting the position of the individual powers, he adds also that fire was fanned into all these bodies and elements.

XXIV Demiurgum post haec ad hominem manus contulisse, et carnem ei creasse, non limo terrae, sed materia illa philosophica.

XXIV. That the Demiurge after these things set his hands to man, and created flesh for him, not from the clay of the earth, but from that philosophical matter.

XXV. Cui cum animam Demiurgus mox de afflatu suo communicaret, etiam ad Achamoth pariter in illium derivatum semen spiritale, quod nuncupabant Ecclesiam.

XXV. That when the Demiurge presently imparted to him a soul from his own breath, a spiritual seed, which they called the Church, was likewise also conveyed into him from Achamoth.

XXVI. Hinc tria hominum genera describit, sive trinitatem hominis, et quem exitum sortiantur.

XXVI. Hence he describes three kinds of men, or the trinity of man, and what end they obtain.

Editors' notes and page, col. 570

Page

running head: ADV. VALENTINIANOS. 570
marginal letters: A quem et Soterem, et Christum; B volunt, et elementa ipsa.; C niat.; D contulisse, et carnem ei creasse
old-edition numerals: 536 after nomine
other: full-width title "...S VALENTINIANOS LIBER" across the page head, cut off at left edge, not set; left column (col. 569, editors' prose/argument with italic marginal note "Tertullianus... fitetur... narra-") cut off, not set; "XXIV" printed without full stop; "hac de" printed (perhaps "hac de re"), set as printed; "exclusa" set as printed; "interpretabili" set as printed (perhaps for ininterpretabili)
misprints kept as printed: 'animalcs' (§ XVI, for animales); 'illium' (§ XXV, for illum) (Q5a).
other: UNSURE (Q5a): in § XVIII the r of 'universorum' is printed with a tall stroke, like f (damaged type or a misprint); set as universorum.

PL 2:571

XXVII. Emisisse etiam Demiurgum Christum Filium suum naturalem per virginem, non ex virgine editum; et super hunc devolasse Soterem in specie columbae eumque mansisse in Christo impassibilem, passum vero animalem Christum.

27. That the Demiurge also sent forth Christ, his natural Son, through the virgin, not born of the virgin; and that upon Him the Saviour flew down in the form of a dove and remained in Christ impassible, while the animal Christ suffered.

XXVIII. Animas quoque meliores allegi in prophetas, sacerdotes ac reges.

28. That the better souls also are appointed into prophets, priests and kings.

XXIX. Hominum vero tria genera ab eis constitui, choicum, animale, spiritale.

29. That three kinds of men are established by them: the choic, the animal, the spiritual.

XXX. Spiritalibus autem (quos se esse jactitant operationes non necessarias, sed nobis utpote psychicis, id est animalibus hominibus, martyrii quoque necessitatem sic eludentes.

30. But that for the spiritual (whom they boast themselves to be) works are not necessary, but [necessary] for us, as being psychics, that is, animal men, thus evading also the necessity of martyrdom.

XXXI, Et vero in consummatione ita dispensari mercedem ut Achamoth de medio tabulato in Pleroma transferatur, excepta a Sotere compactitio illo sponso, et Demiurgus de hebdomade sua coelesti in vacuum matris locum.

31. And that at the consummation the reward is so dispensed that Achamoth is transferred from the middle storey into the Pleroma, received by the Saviour, that composite bridegroom, and the Demiurge from his celestial hebdomad into the empty place of the mother.

XXXII. Humanam vero gentem in exitus tales ituram: choicae quidem et materialis notae animas interituras: psychicorum veros justorum animas (id est nostras) in medietatis illius receptacula transmitti; spiritalium denique, ipsorum nempe, ad Pleromatis palatium traductas, sponsas angelorum assumi.

32. That the human race will go to these ends: the souls of the choic and material stamp will perish; the souls of the righteous psychics (that is, ours) are sent across into the receptacles of that middle region; finally those of the spiritual, namely their own, carried over to the palace of the Pleroma, are taken up as brides of the angels.

XXXIII. Ab Valentino vero in hoc dissentire emendatores Ptolomaei, quod Bytho duas affingant conjuges, Cogitationem et Voluntatem, atque ex Cogitatione ortam Veritatem, ex Voluntate Monogenem.

33. That the improvers of Ptolemy differ from Valentinus in this, that they assign to Bythus two consorts, Thought and Will, and that Truth arose from Thought, the Only-begotten from Will.

Editors' notes and page, col. 571

Footnotes

(—) ‹editors' argumentum continued, in two columns above the author's text; bold 539 in the author's text is the older edition's page number› · no call; the foot images are cropped: items before XXXI in col 571 and XXXIV–XXXVIII (except the end of XXXVIII) at the top of col 572 are above the crop and are not set here

(continued) … XXXI, Et vero in consummatione ita dispensari mercedem ut Achamoth de medio tabulato in Pleroma transferatur, excepta a Sotere compactitio illo sponso, et Demiurgus de hebdomade sua cœlesti in vacuum matris locum. ¶ XXXII. Humanam vero gentem in exitus tales ituram : choicæ quidem et materialis notæ animas interituras : psychicorum veros justorum animas (id est nostras) in medietatis illius receptacula transmitti ; spiritalium denique, ipsorum nempe, ad Pleromatis palatium traductas, sponsas angelorum assumi. ¶ XXXIII. Ab Valentino vero in hoc dissentire emendatores Ptolomæi, quod Bytho duas affingant conjuges, Cogitationem et Voluntatem, atque ex Cogitatione ortam Veritatem, ex Voluntate Monogenem. ¶ […] tetradas duas dividens in dextram et sinistram, lumen et tenebras, tantum defectricem illam virtutem, Achamoth nempe, vult non ab aliquo Æonum deduci. ¶ XXXIX. Postremo majorem esse de ipso Jesu diversitatem, cum Valentinus ex omnium Æonum flosculis, alii ex solis decem, aut solis duodecim, alii a Christo et Spiritu Sancto tantum, alii aliunde eum confictum contendunt. Atque ita doctrinas Valentinianorum in sylvas jam exolevisse Gnosticorum.

Variæ lectiones. (printed under page 290)

Page

running head: 571 TERTULLIANI OPERUM PARS II. - (cut off at right edge)
marginal letters: A XXVII. Emisisse etiam Demiurgum; B Pleroma transferatur, excepta a Sotere; C (1) A prima hujus capitis fronte; D sanioremque Septimii in hoc prooemio
old-edition numerals: 537 after animalibus
misprints kept as printed: XXXI, (comma for full stop after the numeral); veros (for vero) in XXXII; the parenthesis opened in XXX ("(quos se esse jactitant") is never closed

PL 2:572

XXXIV. Alios etiam qui aut nullum sexum Bytho deputant, aut hermaphroditum faciunt.

XXXIV. Others also who either assign no sex to Bythos, or make him a hermaphrodite.

XXXV. Esse item qui Bytho non principatum, sed postumatum defendat, post ogdoadem primam ex tetrade quidem et ipsam, sed aliis nominibus derivatam.

XXXV. That there is likewise one who maintains for Bythos not the first place but a later one, after a first ogdoad, itself derived indeed from a tetrad, but under other names.

XXXVI. Quosdam qui ex patre Bytho, et Ennoea matre, integram ogdoadem illam uno partu exclusam.

XXXVI. Some who [hold] that from Bythos as father and Ennoea as mother that whole ogdoad was brought forth in a single birth.

XXXVII. Item alium quemdam qui monoteta et Henoteta parentes primos faciat, ex quibus Monas et Unio, et ex illis reliquos Aeonas.

XXXVII. Likewise a certain other who makes Monotes and Henotes the first parents, from whom [come] Monas and Unio, and from these the remaining Aeons.

XXXVIII. Humaniorem denique secundum, qui tetradas duas dividens in dextram et sinistram, lumen et tenebras, tantum defectricem illam virtutem, Achamoth nempe, vult non ab aliquo Aeolum deduci.

XXXVIII. Finally a second, more humane, who, dividing the two tetrads into right and left, light and darkness, will have only that failing power, namely Achamoth, not derived from any Aeon.

XXXIX. Postremo majorem esse de ipso Jesu diversitatem, cum Valentinus ex omnium Aeonum flosculis, alii ex solis decem, aut solis duodecim, alii a Christo et Spiritu Sancto tantum, alii aliunde eum confictum contendunt. Atque ita doctrinas Valentinianorum in sylvas jam exolevisse Gnosticorum.

XXXIX. Lastly, that the diversity concerning Jesus Himself is greater, since Valentinus contends that He was compounded from the little flowers of all the Aeons, others from the ten alone, or from the twelve alone, others from Christ and the Holy Spirit only, others from elsewhere. And that thus the doctrines of the Valentinians have now grown out into the forests of the Gnostics.

CAPUT PRIMUM.

CHAPTER ONE.

Valentiniani, frequentissimum plane collegium inter haereticos, quia plurimum ex apostatis veritatis, et ad fabulas facile est, et disciplina non terretur, nihil magis curant, quam occultare

The Valentinians, plainly the most crowded college among the heretics, because it is made up for the most part of apostates from the truth, and is easily drawn to fables, and is not frightened by discipline, care for nothing more than to conceal

Editors' notes and page, col. 572

Footnotes

(1) ‹anchor: Valentiniani› · call in col 572

Valentini collegium Crojus in Grab. Fran.

"the body of Valentinus" [Valentini collegium]: Croius, in Grabe, Franeker [edition].

(printed under page 290)

(2) ‹anchor: inter hæreticos, quia› · call in col 572

Qui Oberth. solus, forsan typograph. lapsu.

"Who" [Qui, for quia]: Oberthür alone, perhaps by a printer's slip.

Commentarius. (printed under page 290)

(1) ‹anchor: CAPUT PRIMUM› · call in col 572

A prima hujus capitis fronte occurrunt intricatissima, si quæ fuerunt, Tertulliani verba, multa adhucdum respersa caligine, crebris licet doctissimarum virorum illustrata commentis, innumerisque lectionum variarum tentaminibus emendata. Textum equidem resarcire ac sanare sumus, ut potuimus, enixi, ex collatis Rhenani, Scaligerii, Pamelii, Casauboni, Petavii, Salmasii, Rigaltii, Priorii, Junii, Latinii Franequanæ, Parisinæ, Venetæ, Hallensis, Wiceburgensis editionum recensione, necnon et usi sumus duplici correctione quas CL. viri Lobeck et Seguier de Saint-Brisson inseruerunt, ille quidem in suo præclaro Aglaophamo, t. 1 lib. 1, § V, hic vero in opere recenti, sat paucis eruditis noto, cui titulus : Essai sur le polythéisme, t. II, p 105 et seqq. At omissa, vel saltem inferius remissa , textus quem exhibuimus indagatione, et seclusa nimia molesti commentarii mole, nobis visum est quam citius festinandum ad planiorem, sanioremque Septimii in hoc proœmio sensum breviter exponendum, quem porro sic se habere arbitramur : ¶ Valentiniani (quorum frequentissimum plane debet esse collegium inter hæreticos, tum quia plurima retinuit ejuratæ fidei dogmata, tum quia ad vulgares fabulas facile pronumque est, tum quia asperiori disciplina non deterretur), nihil magis curant quam occultare quod prædicant, si tamen ii prædicant aut prædicare dici queunt, qui occultant. In iis enim, sollicitum arcanæ custodiæ officium, merito habendum est conscientiæ male sanæ officium seu indicium. Et morum turpium confusio prædicatur, dum ab iis religio adseeratur vel adservatur, sive proferatur, sive taceatur. Nam et inter illa eleusinia sacra (quæ hæresis sunt et ipsa ex atticæ superstitionis fonte derivata), quod tacent epoptæ seu sacris initiati,pudor est. Idcirco aditum, id est, adeuntes sive discentes, per ambages et experimenta cruciant et pene enecant ; hinc diutius initiant quam consignant, plus temporis conterunt in præparanda quam in perficienda initiatione ; cum et ante portas ad probandum eos qui epoptæ fieri cupiunt quinquennium instituunt ideo ut ingentem opinionem, favente diuturno suspendio arcanæ cognitionis, adstruant et ædificent : atque ita tantam in abditis sacris majestatem exhibere videantur ac σεμνότητα , quantam præstruxerunt cupiditatem, animumque ad magna ominanda erexerunt. Ad hæc sequitur jam silentii lex et officium; attente quippe custoditur, quod tarde invenitur. Cæterum tota abdita in adytis divinitas, tot siparia portarum valvis affixa, totum hoc secreti signaculum linguæ impressum, in turpia desinit, et consummata tam morosa initiatione, fœdum duntaxat, proh pudor ; simulacrum membri virilis revelatur. Sed naturæ venerandum nomen præ se ferens inaniaque commenta allegorica turpium fabularum dispositio prætendens, favente patrocinio coactæ et insulsæ figuræ, sacrilegium obscurat, imminuit, repudiat, et convicium falsi fœdique figmenti manifestum ementitis istiusmodi simulacris excusat. ¶ Quibus παραφραστικῶς expositis haud exiguum opus nobis incumbere videretur, nempe ut illa Tertulliani verba sigillatim commentaremur, sive (continues)

At the very front of this chapter there meet us words of Tertullian as tangled as any ever were, still sprinkled with much darkness, although illustrated by frequent comments of very learned men and emended by countless attempts at variant readings. We have, for our part, striven as best we could to patch and heal the text, comparing the recensions of the editions of Rhenanus, Scaliger, Pamelius, Casaubon, Petau, Saumaise, Rigault, Prieur, Junius, Latinius, Franeker, Paris, Venice, Halle and Würzburg; and we have also used the two corrections which those celebrated men Lobeck and Seguier de Saint-Brisson put forward, the former in his excellent Aglaophamus, vol. 1, bk. 1, § 5, the latter in a recent work, known to rather few scholars, entitled Essai sur le polythéisme, vol. 2, p. 105 ff. But leaving aside, or at least putting off till below, the investigation of the text we have printed, and setting aside the excessive bulk of a tiresome commentary, it seemed good to us to hasten as quickly as possible to set out briefly the plainer and sounder sense of Septimius in this preface, which we judge to be as follows: The Valentinians (whose body must indeed be the most numerous among the heretics, both because it has kept very many dogmas of the faith it abjured, and because it is easy and inclined towards popular fables, and because it is not deterred by a harsher discipline) care for nothing so much as to hide what they preach — if indeed those who hide can preach, or be said to preach. For in them the anxious duty of guarding the secret must rightly be held the duty, or sign, of an ill conscience. And the confusion of shameful morals is proclaimed when religion is locked away or kept back by them, whether it is brought out or kept silent. For among those Eleusinian rites too (which are themselves a heresy, derived from the spring of Attic superstition), what the epoptae, or those initiated into the rites, keep silent is a shame. So they torment the entrance — that is, those approaching or learning — with windings and trials and all but kill them; hence they spend longer initiating than sealing, and wear away more time in preparing the initiation than in completing it; since even before the gates they set a five-year period for testing those who wish to become epoptae, so that, with the long suspense of the secret knowledge helping, they may build up and construct a huge expectation: and thus they may seem to display, in the hidden rites, a majesty and solemnity as great as the desire they have built up beforehand, having raised the mind to forebode great things. On this there follows next the law and duty of silence; for what is found late is guarded attentively. But all that divinity hidden in the shrines, all those curtains fixed to the leaves of the doors, all this seal of secrecy pressed upon the tongue, ends in obscenity, and when so tedious an initiation is complete, only a foul thing — oh shame! — the image of the male member is revealed. But the arrangement of the shameful fables, putting forward the venerable name of nature and holding out empty allegorical inventions, with the help of the patronage of a forced and witless figure, obscures, diminishes and disowns the sacrilege, and excuses the open reproach of a false and foul fiction by images of this sort falsely devised. ¶ These things being set out by way of paraphrase, no small task would seem to lie on us, namely to comment on those words of Tertullian one by one, or (continues)

(printed under page 290)

Page

running head: [TERTULLIANI OPER]UM PARS II. — SERIES I, POLEMICA. 572
marginal letters: A ‹XXXIV. Alios etiam qui aut nullum sexum›; B ‹tutem, Achamoth nempe, vult non ab aliquo›; C ‹catur, dum ab iis religio› (footnote); D ‹valvis affixa, totum hoc secreti› (footnote)
old-edition numerals: 538 after ‹XXXVI.›; 539 after ‹disciplina non›
other: UNSURE: "Aeo-lum" split across the line, set Aeolum as printed; read as Aeonum. The column ends "occultare" followed by a damaged point (a raised dot, probably broken type, not a full stop; the sentence continues in col. 573), set without punctuation. "tetradas": second a partly broken. "exolevisse" as printed.
other: Commentarius "t. 1", "t. II": the t is printed small and broken (reads like ɪ.); set t. (Q2)

PL 2:573

quod praedicant: si tamen praedicant, qui occultant. Custodiae officium, conscientiae officium est. Confusio praedicatur, dum religio adseveratur. Nam et illa Eleusinia [haeresis et ipsa

what they preach: if indeed those who conceal are preaching. The duty of guarding is the duty of conscience. Shame is preached while religion is asserted. For those Eleusinian [rites] too (themselves a heresy and

Editors' notes and page, col. 573

Footnotes

Variæ lectiones. (printed under page 291; the foot images are cropped below them, so they are set from the column images, whose two halves overlap) 3 ‹anchor: prædicant› · call in the author's text Hæc verba. uncinis inclusa. omnino repudiat ut spuria Lobek, contra omnes edit. et mss.codices. Hæc uncinis non includunt Rhen. Pam. Par. Venet. Seml. Oberth. Includunt vero, et merito, Paris. Welchel. 1566 et D.Seguier de S. Brisson, loc. infr. cit.

Lobeck rejects these words, enclosed in brackets, altogether as spurious, against all the editions and the manuscripts. Rhenanus, Pamelius, Par., the Venice edition, Semler and Oberthür do not enclose them in brackets; but the Paris edition, Welchel 1566 and M. Seguier de Saint-Brisson, in the place cited below, do enclose them, and rightly.

(printed under page 291) 4 ‹anchor: officium› · call in the author's text Indicium proponit ibid. D. Seguier.

M. Seguier, in the same place, proposes "indicium" [evidence].

(printed under page 291) 5 ‹anchor: adseveratur› · call in the author's text Adservatur Welchel Jun. D. Seguier.

"Adservatur" [is kept]: Welchel, Junius, M. Seguier.

(printed under page 291) Commentarius. (printed under page 291)

(2) ‹anchor: nihil magis curant, quam occultare› · call in the author's text (above the crop)

Nihil magis curant, quam occultare quod prædicant. Ab exordio ducem sequitur Tertullianus B. Irenæum, qui in prooemio lib. I, hæc habet : Ἡ γὰρ πλάνη καθ' αὐτὴν μὲν οὐκ ἐπιδείκνυται, ἵνα μὴ γυμνωθεῖσα γένηται κατάφωρος· πιθανῷ δὲ περιβλήματι πανούργως κοσμουμένη, καὶ αὐτῆς τῆς ἀληθείας ἀληθεστέραν ἑαυτὴν παρέχειν φαίνεσθαι διὰ τῆς ἔξωθεν φαντασίας τοῖς ἀπειροτέροις. « Error enim secundum semetipsum non ostenditur, ne, denudatus, fiat comprehensibilis, suasorio autem cooperimento subdole adornatus, et ipsa veritate (ridiculum est et dicere) veriorem semetipsum præfert, ut decipiat exteriori phantasmate rudiores. » Veterem interpretationem, quæ, uti nonnullis visum est, adeo est antiqua, ut forsan ipsiusmet Tertulliani oculis subjecta fuerit, præ aliis in hoc notarum decursu deinceps afferendam curabimus. Cl. Apologet. VII. super. t. I, p. 6. EDD.

"They care for nothing so much as to hide what they preach." From the outset Tertullian follows as his guide St Irenaeus, who in the preface to Book 1 has this: "For error does not show itself as it is, lest, stripped bare, it be caught out; but, cunningly decked in a plausible covering, it makes itself appear to the less experienced, by its outward show, truer than the truth itself." [Then the old Latin:] "For error is not displayed as it is in itself, lest, laid bare, it become graspable; but, slyly adorned with a persuasive covering, it presents itself as truer than truth itself (it is laughable even to say it), so as to deceive the less instructed by an outward phantasm." We shall take care, in the course of these notes, to cite the old translation in preference to others; it is so ancient, as some have thought, that it may perhaps have been before the eyes of Tertullian himself. Cf. [printed Cl.] Apology 7, above, vol. 1, p. 6. THE EDITORS.

(printed under page 291)

(3) ‹anchor: confusio› · call in the author's text (above the crop)

Confusio. Id est, turpitudo. Hieronym. comm. in Isaiam, cap. II, p. 27, edit. BB. et iisdem verbis ad Amos, cap. IX, p. 1397 : Ogque appellatus est Basan et interpretatur αἰσχύνη, hoc est ignominia, quam si confusionem transferre volumus, magis σύγχυσιν significat. Glossæ Græc. Lat. Αἰσχύνη — Confusio LOBECK.

"Confusio": that is, shame. Jerome, Commentary on Isaiah, ch. 2, p. 27, Benedictine edition, and in the same words on Amos, ch. 9, p. 1397: "And Og was called Bashan, and it is interpreted aischynē, that is, ignominy; which, if we wish to render it confusio, rather means synchysis [confusion, mixing]." The Greek-Latin Glosses: aischynē — confusio. LOBECK.

(printed under page 291)

(4) ‹anchor: hæresis et ipsa› · call in the author's text (above the crop)

Hæresis et ipsa Atticæ superstitionis. Ea fuisse videtur Tertulliani sententia : eleusinos epoptas defecisse a communi Atheniensium superstitione, ac velut hæreticos, peculiarem sibi selegisse doctrinam, vulgariaque dogmata vel novis auxisse, vel delectu minuisse, vel pro ingenii ludibrio mutasse. Hinc infert D. Seguier, adversus Lobeckii Aglaophamum, nonnulla fuisse, ad mentem Tertulliani, in Eleusiniis sacris mysticæ disciplinæ arcana. EDD.

"Themselves too a heresy of Attic superstition." This seems to have been Tertullian's meaning: that the Eleusinian epoptae had fallen away from the common superstition of the Athenians and, like heretics, chosen a doctrine of their own, and had either enlarged the popular dogmas with new ones, or reduced them by selection, or altered them as their fancy played. From this M. Seguier infers, against Lobeck's Aglaophamus, that in Tertullian's mind there were some secrets of a mystical discipline in the Eleusinian rites. THE EDITORS.

(printed under page 291)

(5) ‹anchor: aditum prius cruciant› · call in the author's text (above the crop)

Aditum prius cruciant. Nimirum σκληραγωγία, victu tristiore, silentio, humi cubatione, castimonia aliis que hujusmodi rigidioris disciplinæ institutis, RIG.

"They first torment the entrance": that is, by hard training — a sterner diet, silence, sleeping on the ground, chastity, and other practices of a stricter discipline of this kind. RIGAULT.

(printed under page 291)

(6) ‹anchor: diutius initiant quam consignant› · call in the author's text (above the crop)

Diutius initiant quam consignant. Hoc est, πλειονα χρόνον μύουσιν ἢ τελοῦσι : Plus temporis in præparando, quam in docendo et consummando conterunt. Consignare est : ἐπισφραγίζεσθαι. τέλος ἐπιθεῖναι, Sicut σφραγὶς et τελείωσις pro Baptismo; vid. Segaar ad Clement. Quis dives adv. p. 380, consignare seu obsignare baptismo, idem quod τελειοῦν ; vid. Milles, ad Cyrill. Cateches II, p. 35, et de mysteriis ipsis Clement. Cohort. p. 94. LOBECK. — Consignati dicebantur μεμυημένοι et σφραγισθέντες. Philo, de Mon. ; Iren. lib. I, cap. 24 ; Prudent. in Martyr S. Romani; Arnob. lib. III, LE PR.

"They initiate longer than they seal." That is, they spend more time initiating than perfecting: they wear away more time in preparing than in teaching and completing. "Consignare" is episphragizesthai, to put the finishing touch, just as sphragis [seal] and teleiōsis [perfecting] are used for Baptism; see Segaar on Clement's Quis dives, p. 380: "to seal, or seal up, with baptism", the same as teleioun; see Milles on Cyril, Catechesis 2, p. 35, and on the mysteries themselves Clement, Exhortation, p. 94. LOBECK. — The initiated and the sealed were called "consignati". Philo, On Monarchy; Irenaeus bk. 1, ch. 24; Prudentius in the Martyrdom of St Romanus; Arnobius bk. 3. LE PRIEUR.

(printed under page 291)

(7) ‹anchor: ante portas› · call in the author's text (above the crop)

Ante portas, Primus ausus est Scaliger tacentibus mss. codicibus, in hunc textum Epoptas intrudere. Casaubon. ad Athen. VI, c. 15, Wouwer. ad Petron. c. 17, Scaligeri emendationem probarunt. In eam recto pede abiit Rigaltius, eamque huc illuc ad cæteras editiones transmisit. Jam vero illud Scaligeri inventum improbavit doctissimus Petavius, eo præter codicum silentium insuper usus argumento, tirones posse institui et fuisse institutos, minime vero nec fuisse nec potuisse Epoptas, eos nempe qui ad ultimum initiationis gradum pervenerant : quinque enim gradus alii, vero alio nomine distinguunt. Olympiodorus, in Phædon. cap. 13. hæc habet : Ἐν τοῖς ἱεροῖς ἡγοῦντο οἱ μὲν καθάρσεις πάνδημοι, εἶτα ἐπὶ ταύταις, αἱ ἀποῤῥητότεραι , μετὰ ταύτας συστάσεις, καὶ ἐπὶ ταύταις μυήσεις, ἐν τέλει δ' ἐποπτεῖαι, Similiter quinque numerat Theon. Smyrnensis, licet diverso ordine et nomine distinctos, nempe καθαρμὸς, τελετὴ, ἐποπτεία, τέλος τῆς ἐποπτείας, seu initiationis consummationem, summum denique bonum, seu vitæ perfectionem. EDD.

"Before the gates." Scaliger was the first to venture, though the manuscripts are silent, to thrust "Epoptas" into this text. Casaubon on Athenaeus 6, ch. 15, and Wouwer on Petronius, ch. 17, approved Scaliger's emendation. Rigault went over to it with a firm step and passed it on here and there to the other editions. But that find of Scaliger's was disapproved by the most learned Petau, who, besides the silence of the manuscripts, used this further argument: that novices could be, and were, put on probation, but by no means epoptae — those, that is, who had reached the last grade of initiation — neither were nor could be; for others distinguish five grades, but under other names. Olympiodorus, on the Phaedo, ch. 13, has this: "In the rites, first came the public purifications, then after these the more secret ones; after these the gatherings, and after these the initiations, and at the end the beholdings." Likewise Theon of Smyrna counts five, though in a different order and distinguished by different names: purification, rite, beholding, the end of the beholding — that is, the completion of initiation — "and finally the highest good, or the perfection of life." THE EDITORS.

(printed under page 291)

(8) ‹anchor: quinquennium instituunt› · call in the author's text (above the crop)

Quinquennium instituunt. Celebris est inde exorta eruditorum controversia inter se disceptantium quando tempore, an quinque, vel uno aut (continues)

"They set a five-year period." From this has arisen a famous controversy among the learned, disputing among themselves at what time — whether five years, or one or (continues)

(printed under page 291)

Page

running head: 573 LIBER ADV. VALENTINIAN (cut off at right edge; "LIBER" printed with blurred type as "LIBBR")
marginal letters: A ‹quod praedicant›; B ‹genuinam tuendo auctoritatem› (editors' commentary); C ‹into the symb. lang.› (editors' commentary); D ‹p. 105-109. EDD.› (editors' commentary)
old-edition numerals: (none)
misprints in the notes kept as printed: πλειονα (unaccented) and μύουσιν (accent on the first υ) in (6); aliis que (divided) in (5); Lobek in VL 3

PL 2:574

Atticae superstitionis] quod tacent; pudor est. Idcirco et aditum prius cruciant. Diutius initiant, quam consignant, cum et ante portas quinquennium instituunt;

of the Attic superstition), what they keep silent is a shame. For that reason they also first torment the approach. They spend longer in initiating than in sealing, since even before the doors they appoint five years;

Editors' notes and page, col. 574

Footnotes

Variæ lectiones. (printed under page 291; the foot images are cropped below them, so they are set from the column images of cols 573 and 574, whose two halves overlap) 6 ‹anchor: superstitionis› · call in the author's text Uncinis includit D. Seguier. quod plerique alii commatibus distinguunt.

M. Seguier encloses [this] in brackets, which most others set off with commas.

(printed under page 291) [7] ‹anchor: tacent› · call in the author's text; the numeral is not visible at the head of the note on our scan Tacet. Lobeck. latent Welchel.

"Tacet" [is silent]: Lobeck. "Latent" [lie hidden]: Welchel.

(printed under page 291) 8 ‹anchor: cruciant› · call in the author's text Aditurum Jun. aditu Salmas.

"Aditurum" [the one about to approach]: Junius; "aditu" [by the approach]: Salmasius.

(printed under page 291) 9 ‹anchor: quam› · call in the author's text Cruciant Distinguunt Welchel. Pamel. Seguier.

"Cruciant": Welchel, Pamelius and Seguier punctuate [after it].

(printed under page 291) 10 ‹anchor: consignant› · call in the author's text Linguam Rig. quem Jun.

"Linguam" [tongue]: Rigault. "Quem" [whom]: Junius.

(printed under page 291) 11 ‹anchor: portas› · call in the author's text Resignant Seguier. os signant Salmasius.

"Resignant" [they unseal]: Seguier. "Os signant" [they seal the mouth]: Salmasius.

(printed under page 291) 12 ‹anchor: instituunt› · call in the author's text Et portas ante Rhen. Seml. Oberth. Welchel. Pamel. Epoptas Scaliger. Rig. Paris. Casaubon. Wouw. Lobeck. Ante portas optime correxit D. Seguier. Ad portas... instituunt Petav. in Themist. Instruunt. Lat.

"Et portas ante" [and the gates before]: Rhenanus, Semler, Oberthür, Welchel, Pamelius. "Epoptas" [the initiates]: Scaliger, Rigault, the Paris edition, Casaubon, Wouwer, Lobeck. M. Seguier made the excellent correction "ante portas". "Ad portas … instituunt" [at the gates … they appoint]: Petau on Themistius. "Instruunt" [they equip]: Latinius.

(printed under page 291)

Page

running head: [ADVERSUS] VALENTINIANOS. 574
marginal letters: A ‹Atticae 540 superstitionis›; B ‹ad Amos, cap. IX, p. 1397› (footnote); C ‹RIG.› (footnote); D ‹huc illuc ad caeteras editiones› (footnote)
old-edition numerals: 540 after ‹Atticae›

PL 2:575

ut opinionem suspendio cognitionis aedificent: atque ita tantam majestatem exhibere videantur, quantam praestruxerunt cupiditatem. Sequitur jam silentii officium: attente custoditur

so that by holding knowledge in suspense they may build up an opinion; and so they may seem to display a majesty as great as the longing they have built up beforehand. Next now comes the duty of silence: carefully guarded is

Editors' notes and page, col. 575

Footnotes

Commentarius. (The foot images are cropped at the top; the column images show the opening lines of note (8)'s run on this page and the start of note (10)'s run into col 576, set below from them.) (printed under page 292)

(8) ‹anchor: quinquennium instituunt› · call on p. 291

(continued) … paucioribus annis perseveraverit præparatio ad sacra Eleusinia suscipienda. Non defuere qui sententiam Tertulliani quinquennium institutum fuisse asseverantis præfracte impugnarent, inter quos D. Petavius et recentissime Lobeck in Aglaophamo. Quorum præcipua momenta saltem obiter hic attingere lubet. 1° Opponuntur verba Herodoti, lib. VIII, c. 45, qui et ipse Dicæum quemdam inducit cum Demarato rege, de sacrorum Eleusiniorum celebratione disputantem, et hæc inter plura dicentem : Τὴν ἑορτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κόρῃ καὶ αὐτέων τε βουλόμενος τῶν ἄλλων Ἑλλήνων μυεῖται. Quid vero, quod manifestum eo loci occurrit sphalma? Si enim dicere voluisset Herodotus sacra quotannis agi, revelarique, sane scripsisset : ἀνὰ πᾶν ἔτος. — Fit ergo per se certum loco, πάντα, legendum esse πέντε, quod mirum in modum nostri Septimii sententiæ suffragatur. ¶ 2° At aperte asserit Socrates revelari quotannis mysteria : καὶ τὰ μυστήρια ἔτι καὶ νῦν καθ' ἕκαστον ἐνιαυτὸν δείκνυμεν. Quid vero sibi vult hæc vox ultima, an reipsa magna mysteria quotannis redeunda, an parva duntaxat, an tantum danda quotannis candidatis documenta, an demum revelanda inter Thesmophorias Cereri sacras τὰ ἀπόῤῥητα? Certe nihil inde certum. ¶ 3° Nec etiam Tertulliano nostro rectius opponenda sunt quædam ævi posterioris exempla quibus constat aliquando spretam fuisse antiquam quinquennii legem : quod infeliciter accidisse scimus, dum Demetrius Poliorcetes urbem Athenarum obsideret, dum tyrannidem in eam affectarent Philippus Macedonius rex, Persei pater ; Sylla, urbe expugnata ; Antonius triumvir, Augustusque de toto orbe post Actiacam pugnam triumphaturus. Quo plura darentur legis violatæ testimonia, eo clarior eniteret ipsius auctoritas ac indeclinanda notitia. Cf. Oftried Muller : Gottingische, Gelehte Anzeigen. Janv. 1830 ; Seguier. t. II, p. 110-115. ¶ 4° A D. Lobeck objectis alia perplura obsistunt testimonia pro quinquennio; afferenda forent verba magni Etymologici ad vocabulum ἱεροποιοί, Pollucis lib. VIII. c. 107 ; Theophrastæ in 3° Caractere Ἀδολεσχίας; Theonæ Smyrnensis et Artemidori, de quibus supra, et fusius D. Seguier, op. cit. p. 115-120. EDD.

(printed under page 292)

(9) ‹anchor: tot siparia portarum› · call in col. 576

Tot siparia portarum. Quamquam consentiunt exemplaria quæ vidimus omnia, tamen ausi sumus pro suspiria scribere siparia : sunt autem siparia, vela quibus utebantur in scenis fabularum actores, auctore Festo. De hac voce plura dicam infra cap. 13, locum illum explicaturus : « Alia autem trans siparium cothurnatio est. « Cæterum sacerdotes Eleusinæ Cereris portas adyti multiplicibus velis obtegebant. De hac sipariorum oppansione hic loquitur. RHEN.

"So many curtains of the gates." Although all the copies we have seen agree, we have nevertheless ventured to write siparia [curtains] for suspiria [sighs]: siparia are the curtains that actors used on the stage in plays, on Festus's authority. I shall say more of this word below, ch. 13, when explaining the passage: "But behind the curtain there is another piece of tragic buskin." For the rest, the priests of Eleusinian Ceres covered the gates of the sanctuary with many veils. It is of this spreading of curtains that he speaks here. RHENANUS.

(printed under page 292)

(10) ‹anchor: simulacrum … revelatur› · call in col. 576

Simulacrum... revelatur. — Id semper fuit Apologetis Christianis ratum, omninoque compertum, secretos mysteriorum cœtus helluandi et scortandi caussa tum ab initio congregatos, tum in posterum retentos fuisse. Miris tamen modis neoterici quotquot sacrorum Eleusiniorum exploratores curiosissimi suum ingenium vexare, trahere, ac fatigare maluerunt, ut abdita quædam summæ, honestissimæque doctrinæ semina in eis mysteriis relegerent. Hic ibidem celari vult artis hermeticæ præcepta Michael Maier, Symbol. aureæ mensæ. lib. III, p. 105, et in Hieroglyphic. lib. IV, p. 183, ¶ Deos ab initio fuisse homines aperte Epoptas didicisse contendit Warburton, de div. Legat. Moys. sect. 4, p. 210, et post eum Villoison, de Triplici Theologia, p. 48 ; Meiners, Vermische Schriften, t. III, p. 299 ; Barthélemy, Anach. t. V, p. 65. Abstrusas tantum celari doctrinas Pythagoreas, Platonicasque, asserit Plessing in Memnonis t. II, p. 91. Nihil nisi diluvia quædam, cyclos et calendaria, in iis dogmatibus inesse, ut et in tota retro antiquitate sibi uni tantum revelata putida arrogantia jactat, plaudente Voltario tam exiguæ veterum disciplinarum peritiæ, impius Boulanger, Antiquité dévoilée, lib, III, c. 5. Audacior vero seu insanior, tribus anticyris insanabile caput, Dupuis, cui compertum videbatur in priscis mysteriis gentium altiora longe et puriora abscondi documenta præ omnibus religionis Christianæ documentis, Orig. des Cultes, p. I, t. IV. p. 369. Alter turpium arcanorum præcentor Payne Knigt in iis adinvenit intellectualem ac veluti transcendentalem Dei naturæ cognitionem, Inquiry into the symb. lung. in Diario classico, t. XXII, p. 4. Nec isti opposita fronte refragatur Doctiss. Heeren, cui hæc obiter indaganti illusisse videntur quædam veræ deorum notiones physicæ et symbolicæ, Ideen uber die Politik, t. III, p. 99, quod simul arridere debuit magno mythorum parenti ac symbolicarum nubium consarcinatorii Creuzer, qui, teste D. De Sacy in not. ad Sainte-Croix op. t. I, p. 448, nec longius ab eadem sententia exulante, agi ibidem voluit tum de primigenia rerum compositione, ac vetere cosmogonia, tum de animorum ascesi ac morum exercitamentis, tum de rei rusticæ præceptis ac laudibus, tum de Deo uno, æternoque, tum de hominis simul et mundi fine. His demum accessit in speciali tractatu cui titulus : Essai sur les mystères d'Eleusis, Ouvaroff, ex hyperborea plaga in palæstram academicam, haud absque laude, ingressus, qui voluit et ipse in Eleusinæ disciplinæ tuto fuisse commissam quasi Primitivæ patriarcharum revelationis, summam ac veneranda quædam de homine lapso et reparando vaticinia. Ista sunt præcipua recentiorum de Eleusinis arcanis figmenta. Quod si ad veteres redire animus est, varias inter ipsorum sententias erit ut anceps hæreas. Haud enim inficiari velim ex illis plures. Pindarum videlicet, Platonem, Ciceronem, Epictetum, sacra Cereris Eleusinia magnis excepisse laudibus ac posteris commendasse ; nec facile quemquam adduci posse ad credendum tot et tantos viros, nobili mentis et animi haud secus ac ingenii præstantia insignes, cæca hallucinatione, turpia pro honestis habuisse, et unanimi collusione ad hunc errorem fovendum ex industria conspirasse, nec omnino proinde nulla causa est cur censeas adusque quemdam temporis lapsum, aliquatenus ab initio fuisse pia Cereris sacra. Undenam igitur (continues)

"An image … is revealed." — It was always settled and fully established among the Christian apologists that the secret assemblies of the mysteries were both gathered from the beginning and kept up afterwards for the sake of gluttony and fornication. Yet in astonishing ways the moderns, all the most curious explorers of the Eleusinian rites, have preferred to vex, strain and weary their wits so as to gather from those mysteries certain hidden seeds of a supreme and most honourable doctrine. Michael Maier, Symbola aureae mensae, bk. 3, p. 105, and in the Hieroglyphica, bk. 4, p. 183, would have the precepts of the Hermetic art concealed in this very place. ¶ That the epoptae plainly learned that the gods had been men in the beginning is argued by Warburton, The Divine Legation of Moses, sect. 4, p. 210, and after him Villoison, On the Threefold Theology, p. 48; Meiners, Vermischte [printed Vermische] Schriften, vol. 3, p. 299; Barthélemy, Anacharsis, vol. 5, p. 65. Plessing, in the Memnonium, vol. 2, p. 91, asserts that only the abstruse Pythagorean and Platonic doctrines were concealed. That there was nothing in those dogmas but certain floods, cycles and calendars — as, with rank arrogance, he boasts that in all past antiquity these were revealed to him alone, Voltaire applauding so slight a knowledge of the ancient disciplines — is the claim of the impious Boulanger, L'Antiquité dévoilée, bk. 3, ch. 5. Bolder, or madder — a head not to be cured by three Anticyras — is Dupuis, to whom it seemed established that in the ancient mysteries of the nations far higher and purer teachings were hidden than all the teachings of the Christian religion, Origine des cultes, pt. 1, vol. 4, p. 369. Another precentor of shameful secrets, Payne Knight, discovered in them an intellectual and, as it were, transcendental knowledge of God's nature, An Inquiry into the Symbolical Language [printed lung.], in the Classical Journal, vol. 22, p. 4. Nor does the most learned Heeren resist him with an opposing front: to him, investigating these things in passing, certain true physical and symbolic notions of the gods seemed to have played there, Ideen über die Politik, vol. 3, p. 99; which must at once have pleased Creuzer, great parent of myths and patcher-together of symbolic clouds, who — as M. de Sacy attests in his note on Sainte-Croix's work, vol. 1, p. 448, himself not straying far from the same view — held that there was treated there now the primal composition of things and the ancient cosmogony, now the ascesis of souls and the exercises of morals, now the precepts and praises of husbandry, now the one eternal God, now the end of man and of the world together. To these, finally, in a special treatise entitled Essai sur les mystères d'Éleusis, was added Uvarov, who entered the academic arena from the northern region, not without praise, and who held that to the Eleusinian discipline had been safely committed, as it were, "the sum of a primitive revelation of the patriarchs, and certain venerable prophecies about man fallen and to be restored." These are the chief fictions of the moderns about the Eleusinian secrets. But if one wishes to go back to the ancients, one will be left in doubt among their various opinions. For I would not wish to deny that many of them — Pindar, that is, Plato, Cicero, Epictetus — received the Eleusinian rites of Ceres with great praise and commended them to posterity; nor could anyone easily be brought to believe that so many and such great men, distinguished by nobility of mind and spirit no less than by excellence of intellect, took foul things for honourable in blind delusion and deliberately conspired, in unanimous collusion, to foster this error; nor, therefore, is there no reason at all to think that, up to a certain lapse of time, the rites of Ceres were to some extent pious in the beginning. Whence then (continues)

(printed under page 292)

Page

running head: 575 TERTULLIANI OPERUM PARS II. — SERIES I, POLEMICA. (running head cut at the right of the image; completed from the page pair)
marginal letters: A ‹quod [tarde invenitur]› (beside the first line, in col. 576); B ‹sect.› (footnote, col. 576 side); C ‹intell[...]› (footnote, col. 576 side); D ‹in pa[...]› (footnote, col. 576 side)
old-edition numerals: 541 after ‹majestatem›

PL 2:576

quod tarde invenitur. Caeterum tota in adytis divinitas, tot siparia portarum, totum signaculum linguae, simulacrum membri virilis revelatur. Sed naturae venerandum nomen

which is found late. Moreover, the whole divinity in the inner sanctuaries, all those curtains of the doors, the whole sealing of the tongue: an image of the male member is revealed. But the name of nature, to be revered,

Editors' notes and page, col. 576

Footnotes

Variae lectiones. (printed across the page under the text of cols 575–576; the call numerals 13–16 stand in col. 576. The Commentarius notes (9) and (10) called in this column are set with n575, where they begin.) (printed under page 292) 13 ‹anchor: tot› Tota Rig. Lobeck.

Tota [all]: Rigault, Lobeck.

(printed under page 292) 14 ‹anchor: siparia› Suspiria Rhen. Seml. Oberth. Lobeck. Paris. Latin. Jun. Petav. Suspicia, id est Θεωρίας. Crojus in Jun.

Suspiria [sighs]: Rhenanus, Semler, Oberthür, Lobeck, the Paris edition, Latinius, Junius, Petau. Suspicia, that is, theōrias [sights]: Croius in Junius.

(printed under page 292) 15 ‹anchor: portarum› Epoptarum Rig. Par. Lobeck. Portarum legerunt Rhen. Jun. Welchel. Pamel. Seml. Oberth. Seguier.

Epoptarum [of the initiates]: Rigault, the Paris edition, Lobeck. Portarum [of the gates] was read by Rhenanus, Junius, Welchel, Pamelius, Semler, Oberthür, Seguier.

(printed under page 292) 16 ‹anchor: membri virilis› Membri viralis μορίου γυναικείου. Jun. membri mulieris Seguier.

Membri viralis [so printed], moriou gynaikeiou [of the female member]: Junius; membri mulieris [of the woman's member]: Seguier.

(printed under page 292)

Page

running head: …M PARS II. — SERIES I, POLEMICA. 576 (left part cut off at the image edge)
marginal letters: A ‹quod tarde invenitur›; B ‹sect. 4, p. 210› (in the Commentarius); C ‹intellectualem ac veluti› (in the Commentarius); D ‹in palaestram academicam› (in the Commentarius)
old-edition numerals: 542 after in

PL 2:577

allegorica dispositio praetendens, patrocinio coactae figurae sacrilegium obscurat, et convicium falsi simulacris excusat. Proinde quos nunc destinamus haereticos, sanctis nominibus et titulis et argumentis verae religionis, vanissima atque turpissima figmenta configurantes, facili charitati ex divinae copiae occasione, quia de multis multa succedere est: Eleusinia

an allegorical arrangement, holding it out as a pretext, conceals the sacrilege under the patronage of a forced figure, and excuses the reproach of falsehood by means of images. Accordingly the heretics whom we now have in view, shaping most empty and most shameful figments with the holy names and titles and arguments of the true religion, for an easy affection, on the occasion of the divine abundance, since out of many things many things may follow: the Eleusinian [mysteries]

Editors' notes and page, col. 577

Footnotes

Variae lectiones. (printed across the page under the text of cols 577–578; calls 17–19 stand in col. 577, 20–21 in col. 578, set with n578.) (printed under page 293) 17 ‹anchor: falsi› Salacis simulacri Seguier, falsis simulacris Pam.

Salacis simulacri [of the lustful image]: Seguier; falsis simulacris [by false images]: Pamelius.

(printed under page 293) 18 ‹anchor: succedere› Succidere suspicatur Rig.

Rigault conjectures succidere [to be cut down].

(printed under page 293) 19 ‹anchor: Eleusinia› Eleusinia Valentiniani Rig. Prior mavult. Jun. eleusinia an valentiniana.

Eleusinia Valentiniani: Rigault. He prefers the former. Junius: eleusinia or valentiniana.

(printed under page 293) Commentarius. (printed under page 293)

(10) ‹anchor: simulacrum … revelatur› · call on p. 290/291

(continued) omnes, nemine excepto, Patres sanctissimi, ac præcipue vetustissimi Apologetici uno ore de mysteriis infandis conclamatum voluere, ac certatim in ipsa verbis invehi religioni duxere ? Verum enim vero Justinus, Athenagoras, Tatianus affirmant nihil nisi Jovis incestum in Eleusiniis ostentari. Acriter ac totius animi impetu in ea invehitur Clemens Alexandrinus, Jovisque cum Cerere et filia concubitum exprobrat, cistarum mysticarum, papaverum, apium secreta, cæterasque evolvit quisquilias, tum horret referens inter Themidis symbola κτενὸς γυναικείου effigiem in phallagogia ferri, postremo Hierophantas et Daduchos increpat, eosque qui puerum misere dilaniatum, et mulierculam ejulantem, et corporis partes pudendas venerentur, atheorum in numero habendos esse judicat (S. Clem. Alex. Protrept. p. 19, 30). Eadem haud minus vehementi exprobratione prolata habent Arnob. adv. Gent. lib. V, p. 176 ed. Maire ; August. in Quæst. e vet. et nov. Testam. mist. p. 100 D. in Appendice, t. III, p. 11, ed. BB; Chrysost. Orat. de S. Babyla in Jul. t. II, p. 558; Asterius, Encom. in SS. martyr Biblioth. PP. Auctar. II, 193, Coll. t. XVIII, ed Combefis.; Epiphn. adv. hæres. lib. III, § 11, t. II, p. 1093. — Quinam igitur ex utraque parte stent testes velim recenseas : hinc porro gentium sapientes vates, legislatores, inde vero Ecclesiæ Patres, doctores, pontifices : nec est ut ad facilius inter illos litem componendum, id tibi forsan dicas, duplicem distinguendum esse Eleusiniorum ætatem : unam prisca vetustate fuliginosam, in qua sacra pio cultu prosequebantur, alteram recenti superstitionum colluvie fœdam, et a Patribus merito vapulantem ; nec etiam remanet ultimum ancipitis animi perfugium, illud tibi intra te cogitanti, Patres asperiori in gentium sacra contemptu et ira fervidiori abreptos ultra æquæ critices limites transiliisse. Etenim non desunt vel priscæ ætatis et ethnicæ, vel ævi christiani Patrumque coætanei, testes gentiles, ex quibus in qualibet tempestate eosdem ritus fuisse infamatos innotescat. In Cæcilii fabula legitur Tithe fr. 1. Per mysteria hic inhoneste eam gravidavit stupro.— Plaut. Aulul. prolog. 36 : Illam stupravit Cereris vigiliis.. In iis frequentes affuisse meretriculas patet ex Alciphron ep. fragm. IV. Ex Athen. XIII, 591 ; F. Themistius aliquis morte mulctatur quod citharissam Rhodiam ὕβρισε τοῖς ἐλευσινίοις Dinarch. contra Demosth. p. 93. Plutarch. istius modi probra refert, Sympos. II., 2, 73 : Ἐν ἐλευσῖνι μετὰ τὰ μυστήρια τῆς πανηγύρεως ἀκμαζούσης. Cf. de Isid. et Os. § 36. Nec in eo capite a sua dicacitate abstinuit Lucianus, uti videre est in Alex. seu Pseudo-amant. § 39, V. opp. p. 99-100, ed Bipont. Cf. Diod. Sicul. lib. I, § 22. Plotin. Ennead. III, lib. VII, c. 9. Habemus igitur confitentes reos, nec obstantibus aliorum testium sacra laudantium encomiis, æquo jure sanciendum est vel in ethnicæ superstitionis sapientibus defecisse honesti sensum ; imo magis desipuisse recentiores qui, prælucente traditionis face ac Evangelii lumine, hæc fœda tenebrarum opera demirati sunt, symbolisque insulsis ac inanibus fabulis, quo minus horroris incutiant, intexere conati sunt. Standum proinde huic acerbo Tertulliani in Eleusinia dicterio, merito sale resperso : « Tota in adytis divinitas, tot siparia portarum, totum signaculum linguæ, simulacrum Phallagogiæ revelatur. » EDD.

(printed under page 293)

(11) ‹anchor: patrocinio coactæ figuræ› · call in the author's text (above the crop)

Patrocinio coactæ figuræ. Allegoriæ scilicet obsceni illius rerum naturam significantis. RIG.

"By the patronage of a forced figure": of the allegory, that is, by which that obscene thing signifies the nature of things. RIGAULT.

(printed under page 293)

(12) ‹anchor: et convicium falsi simulacris excusat› · call in the author's text (above the crop)

Et convicium falsi simulacris excusat. Eleusiniorum antistites ad illud membri virilis simulacrum, velut ad divinitatem, adorantium habitu accedunt. Itaque falsi crimine tenentur, qui aliud oculis colunt, aliud mente. Etenim aiunt coli abs se non simulacrum, sed rerum Naturam eo simulacro expressam. Quod est recusationem falsi simulacris excusare, mendacium mendacio diluere, falsum falso; quid enim aliud est simulacrum, nisi falsum ? RIG.

"And excuses the charge of falsehood by images." The priests of the Eleusinia approach that image of the male member in the attitude of worshippers, as if approaching a divinity. So they are held guilty of falsehood, who worship one thing with the eyes and another with the mind. For they say that what they worship is not the image but the Nature of things expressed by that image. That is to excuse the refusal [sic] of falsehood by images, to wash out a lie with a lie, falsehood with falsehood; for what else is an image but a falsehood? RIGAULT.

(printed under page 293)

(13) ‹anchor: proinde quos nunc destinamus hæreticos› · call in the author's text (above the crop)

Proinde quos nunc destinamus hæreticos,etc. Hæc ita conjunguntur sequentibus : « Proinde Valentiniani, quos nunc destinamus hæreticos sanctis nominibus et titulis, Eleusinia fecerunt lenocinia, » etc. RIG.

"Accordingly those whom we now mark out as heretics, etc." These words are joined to what follows thus: "Accordingly the Valentinians, whom we now mark out as heretics, have made the Eleusinia into brothels with holy names and titles," etc. RIGAULT.

(printed under page 293)

(14) ‹anchor: facili charitati› · call in the author's text (above the crop)

Facili charitati. Fratrum scilicet, sive Fidelium. Charitas facilis, ut Virgilio, Faciles Nymphæ, et, Faciles Napææ. Vel potius caritas facilis, quæ omnia suffert, omnia credit, I Cor. XIII. RIG.

"To easy-going charity": that of the brethren, that is, of the faithful. "Easy charity", as in Virgil "the gracious Nymphs" and "the gracious Napaeae". Or rather an easy charity, which bears all things, believes all things, 1 Cor. 13. RIGAULT.

(printed under page 293)

(15) ‹anchor: ex divinæ copiæ occasione› · call in the author's text (above the crop)

Ex divinæ copiæ occasione. Sacrarum Scripturarum copiam significat, sive, ut ipse loqui amat, latitudines. Quo sensu lib. de Spectaculis : « Late tamen semper scriptura divina dividitur, ubicumque secundum præsentis rei sensum etiam disciplina munitur. » Et lib. de Præscript. « Et utique secundior divina litteratura ad facultatem cujusque materiæ. » RIG.

"Taking occasion from the divine abundance." He means the abundance of the Holy Scriptures, or, as he likes to say, their breadths. In this sense in the book On the Shows: "Yet divine Scripture always spreads wide, wherever discipline is also fortified according to the sense of the matter in hand." And in the book On Prescription: "And certainly divine literature is the more favourable to the resources of every subject." RIGAULT.

(printed under page 293)

(16) ‹anchor: altum est aiunt› · call in the author's text (above the crop)

Altum est aiunt. Auctor est Irenæus non fuisse Valentinianis eum candorem, ut portentosas nugas omnibus facile communicarent. Eos enim docebant, qui habebant quod numerarent. Sic enim scribit : Quæ etiam, inquit, convenienter videntur mihi non omnes velle manifesto docere, sed solos illos, qui etiam grandes mercedes pro talibus mysteriis præstare possunt. Non enim jam dicunt similia illis, de quibus Dominus dixit : Gratis accepistis, gratis date (Matth. X, 8). Sed separata et portentosa et alta mysteria, cum magno labore exquisita fallacibus. RHEN.

"'It is deep,' they say." Irenaeus is the authority that the Valentinians had no such candour as to share their monstrous trifles readily with everyone. For they taught those who had something to count out. He writes thus: "Which things also, it seems to me, they fittingly do not wish to teach openly to all, but only to those who can also pay large fees for such mysteries. For they no longer speak of things like those of which the Lord said, Freely you have received, freely give (Matt. 10:8), but of separate, monstrous and deep mysteries, sought out with great labour by deceivers." RHENANUS.

(printed under page 293)

(17) ‹anchor: communem fidem affirmant› · call in the author's text (above the crop)

Communem fidem affirmant. Irenæus : « Similia quidem nobis loquentes, dissimilia vero sentientes. » RIG.

"They affirm the common faith." Irenaeus: "Saying things like ours, but thinking things unlike." RIGAULT.

(printed under page 293)

(18) ‹anchor: negant quidquid agnoscunt› · call in the author's text (above the crop)

Negant quidquid agnoscunt. Quidquid scilicet agnoscunt scire te de ipsorum mysteriis. RIG.

"They deny whatever they acknowledge": whatever, that is, they acknowledge you to know about their mysteries. RIGAULT.

(printed under page 293)

(19) ‹anchor: tuam simplicitatem sua cæde dispergunt› · call in the author's text (above the crop)

Tuam simplicitatem sua cæde dispergunt. (continues)

"They scatter your simplicity by their own slaughter." (continues)

(printed under page 293)

Page

running head: 577 LIBER ADV. VALENTI (cut off at the image edge)
marginal letters: A ‹allegorica dispositio praetendens›; B ‹omnes, nemine excepto, Patres›; C ‹et nov. Testam. mist.›; D ‹testes gentiles, ex quibus›
old-edition numerals: 543 at the head of the column, before allegorica

PL 2:578

Valentiniana fecerunt lenocinia, sancta silentio magno, sola taciturnitate coelestia. Si bona fide quaeras, concreto vultu, suspenso supercilio, Altum est, aiunt. Si subtiliter tentes, per ambiguitates bilingues communem fidem affirmant. Si scire te subostendas negant quidquid agnoscunt. Si cominus certes, tuam simplicitatem sua caede dispergunt: Ne discipulis

they have made into Valentinian enticements, holy by a great silence, heavenly by taciturnity alone. If you inquire in good faith, with a knitted face, with raised eyebrow, they say, "It is deep." If you probe subtly, by double-tongued ambiguities they affirm the common faith. If you hint that you know, they deny whatever they acknowledge. If you contend at close quarters, they scatter your simplicity with their own slaughter: Not even to the disciples

Editors' notes and page, col. 578

Footnotes

Variae lectiones. (printed across the page under the text of cols 577–578; calls 17–19 are set with n577. The Commentarius notes (16)–(19) called in this column are set with n577, where they are printed.) (printed under page 293) 20 ‹anchor: cominus› Certe Rhen. Seml. Oberth.

Certe [certainly]: Rhenanus, Semler, Oberthür.

(printed under page 293) 21 ‹anchor: tuam› Statuam Rhen. Seml. Oberth. cum distinctionis commate fatuam Rig. Par.

Statuam [statue]: Rhenanus, Semler, Oberthür, with a comma for punctuation; fatuam [foolish]: Rigault, the Paris edition.

(printed under page 293)

Page

running head: LIBER ADV. VALENTINIANOS 578 (LIBER printed over col. 577)
marginal letters: A Valentiniana fecerunt lenocinia; B pientibus defecisse honesti; C lacro expressam. Quod est; D )16) Altum est aiunt
old-edition numerals: (none)
note call after ‹agnoscunt› printed (10) for (18)

PL 2:579

quidem propriis ante committunt, quam suos fecerint. Habent artificium, quo prius persuadeant quam edoceant. Veritas autem docendo persuadet, non suadendo docet.

who are their own do they entrust [it] before they have made them their own. They have an art by which they persuade before they teach. But truth persuades by teaching; it does not teach by persuading.

CAPUT II.

Chapter II.

Ideoque simplices notamur apud illos, ut hoc tantum, non etiam sapientes: quasi statim deficere cogatur a simplicitate sapientia, Domino utramque jungente: Estote prudentes ut serpentes, et simplices ut columbae (Matth. X, 10). Aut si nos propterea insipientes, quia simplices; num ergo et illi propterea non simplices, quia sapientes? Nocentissimi autem qui non simplices, sicut stultissimi qui non sapientes. Et tamen malim in eam partem meliori sumi vitio, si forte praestat minus sapere quam pejus, errare quam fallere. Porro, facies Dei spectat in simplicitate quaerentes (Sap. I), ut docet ipsa Sophia, non quidem Valentini, sed Salomonis. Deinde infantes testimonium Christi sanguine litaverunt. Pueros vocem qui crucem clamant? nec pueri erant, nec infantes, id est, simplices non erant. Repuerascere nos et Apostolus jubet secundum Deum (I Cor. XIV, 20), ut malitia infantes per simplicitatem ita demum sapientes sensibus; simul dedi in sapientiae ordinem de simplicitate manantis, In summa Christum columba demonstrare solita est, serpens vero tentare. Illa et a primordio divinae pacis praeco; ille a primordio divinae imaginis praedo. Ita facilius simplicitas sola Deum, et agnoscere poterit, et ostendere; prudentia sola concutere potius et prodere.

And so among them we are branded as simple, as though we were only this, and not also wise: as if wisdom must at once be forced to fall away from simplicity, although the Lord joins the two together: Be prudent as serpents, and simple as doves (Matt. 10:16). Or if we are therefore unwise because we are simple, are they then therefore not simple because they are wise? Yet the most harmful are those who are not simple, just as the most foolish are those who are not wise. And yet I would rather be counted on the side of the better fault, if perhaps it is better to know less than to know worse, to err than to deceive. Moreover, the face of God looks upon those who seek in simplicity (Wis. 1), as Wisdom herself teaches, not indeed the Wisdom of Valentinus, but that of Solomon. Then, infants offered in their blood the testimony to Christ. Were they children, whose voice cried out "Cross"? They were neither children nor infants, that is, they were not simple. The Apostle too bids us become children again according to God (1 Cor. 14:20), so that, being infants in malice through simplicity, we may thus at length be wise in understanding; at the same time to be given over into the rank of a wisdom flowing from simplicity. In short, the dove has been wont to point out Christ, but the serpent to tempt. The one, even from the beginning, was the herald of divine peace; the other, from the beginning, the plunderer of the divine image. Thus simplicity alone will more readily be able both to recognize God and to show Him forth; prudence alone, rather to shake and to betray.

CAPUT III.

Chapter III.

Abscondat itaque se serpens quantum potest.

Let the serpent therefore hide itself as much as it can,

Editors' notes and page, col. 579

Footnotes

Variæ lectiones. (printed under page 294)

(22) ‹anchor: persuadeant› · call in col 579

Persuadent Par.

"They persuade" [Persuadent]: Paris edition.

(printed under page 294)

(23) ‹anchor: cogatur› · no call printed in the text; the reading answers ‹cogatur›

Cogitur Rhen. Seml. Oberth.

"Is compelled" [Cogitur]: Rhenanus, Semler, Oberthür.

(printed under page 294)

(24) ‹anchor: si forte› · call in col 579

Malim in eam partem melior sume se vitio. si forte, Præstat Jun.

"I would rather [it] be taken in that sense, being better in its fault, if perhaps …; it is better" [Malim … melior sume se vitio]: Junius.

(printed under page 294)

(25) ‹anchor: faciem Dei spectat› · call in col 579

Exspectat Seml. Oberth.

"Awaits" [Exspectat, for spectat]: Semler, Oberthür.

(printed under page 294)

(26) ‹anchor: in simplicitate quærentes› · call in col 579 (printed 6)

Quærendi Rhen. Seml. Oberth.

"Of seeking" [Quærendi]: Rhenanus, Semler, Oberthür.

(printed under page 294)

(27) ‹anchor: ut docet ipsa Sophia› · call in col 579

Ipsa sapientia alii. Alii Græcum nomen præferunt.

"Wisdom herself" [Ipsa sapientia]: others. Others prefer the Greek name.

(printed under page 294)

(28) ‹anchor: simul dedi› · call in col 579

Simus divinæ sapientiæ ordinem Fran. Par.

"Let us be … the order of divine wisdom" [Simus divinæ sapientiæ ordinem]: Franeker, Paris editions.

(printed under page 294)

(29) ‹anchor: de simplicitate manantis› · call in col 579

Amando Fran. Par. Jun. retinet; manando mavult. Semler; Minandi est, ait, verbum eorum qui jumenta ducunt

"By loving" [Amando]: Franeker, Paris editions, Junius keeps it; Semler prefers "manando" [by flowing]; "Minandi", he says, is the word of those who drive beasts of burden.

(printed under page 294)

(30) ‹anchor: not visible› · call above the crop

Etiam omitt. Seml. Oberth.

"Etiam" omitted by Semler, Oberthür.

(printed under page 294)

(31) ‹anchor: not visible› · call above the crop

Figuram Rhen. Seml. Oberth.

"Figure" [Figuram]: Rhenanus, Semler, Oberthür.

(printed under page 294)

(32) ‹anchor: not visible› · call above the crop

Orientem Christi figuram Seml. Oberth.

"The Orient, figure of Christ" [Orientem Christi figuram]: Semler, Oberthür.

(printed under page 294)

(19) ‹anchor: tuam simplicitatem sua cæde dispergunt› · call on p. 293

(continued) Vocabulum cædis, et cædendi verbum, in eumdem sensum usurpat,ut cum in libro quem pro martyribus scripsit, cap. 2 : « Non clamoribus, inquit, spectaculorum, atrocitate vel furore, vel impudicitia celebrantium cæderis. » Imitatus Tertullianum D. Hieronymus in Vita Hilarionis Eremitæ dixit : « Cæde manus. Iratus itaque sibi, inquit, et pectus pugnis verberans, quasi cogitationes cæde manus posset excludere. » PAM.

(printed under page 294)

(20) ‹anchor: not visible› · call in col 579 (above the crop)

Vide ultimam notam hujus libr., col. 594.

See the last note of this book, col. 594.

(printed under page 294)

(21) ‹anchor: Christi sanguine litaverunt› · call in col 579

Infantes testimonium Christi sanguine litaverunt. Eodem omnino sensu dixit Augustinus lib. X, de Genesi ad litt. cap. 23 : « Habet et illa parva ætas magnum testimonii pondus, quæ prima pro Christo meruerit sanguinem fundere. » PAM.

"Infants offered testimony to Christ with their blood." In entirely the same sense Augustine said, in bk. 10 of On Genesis according to the Letter, ch. 23: "That little age, too, carries great weight of testimony, which was the first to be found worthy to shed its blood for Christ." PAMELIUS.

(printed under page 294)

(22) ‹anchor: in sapientiæ ordinem› · call in col 579

Ita demum sapientes sensibus, simul dedi in sapientiæ ordinem. Hanc locum in omnibus editionibus corruptissimum emendavimus ex cod. Pithœano. Repuerascere, inquit, nos, et Apostolus jubet secundum Deum ut malitia infantes, simul dedi in sapientiæ ordinem de simplicitate manantis. In cod. Ms. legitur, manandi, mendose. RIG.

"Thus at last wise in understanding, and at the same time given into the order of wisdom." This passage, very corrupt in all editions, we have emended from Pithou's manuscript. "Even the Apostle," he says, "bids us become children again according to God, so that, infants in malice, we may at the same time be given into the order of the wisdom that flows from simplicity." In the manuscript we read "manandi", wrongly. RIGAULT.

(printed under page 294)

(23) ‹anchor: orientem Christi figuram› · call above the crop

Orientem Christi figuram. Orientis vocabulo Christus sæpe intelligitur in sacris litteris, ut apud Zachariam : Ecce ego adducam servum meum orientem, et paulo post apud eumdem : Ecce vir Oriens nomen ejus. Oriens autem appellatur, quia in diebus ejus orta est justitia, et hinc habes, Christianos veteres ad orientem versos precari solitos, quod etiamnum observamus. RHEN.

"The Orient, figure of Christ." By the word "Orient" Christ is often meant in the sacred writings, as in Zechariah: "Behold, I will bring my servant the Orient", and a little later in the same: "Behold a man, the Orient is his name." He is called the Orient because in his days justice arose; and from this you have it that the early Christians used to pray turned towards the east, which we still observe today. RHENANUS.

(printed under page 294)

Page

running head: 579 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A quidem propriis ante committunt; B simi qui non sapientes. Et tamen malim; C mordio divinae imaginis praedo. Ita facilius; D ribus scripsit, cap. 2 (in the Commentarius)
old-edition numerals: 544 after cogatur; 545 after agnoscere
Commentarius (22) prints "Hanc locum" (so printed)

PL 2:580

totamque prudentiam in latebrarum ambagibus torqueat, alte habitet, in caeca detrudatur, per anfractus seriem suam evolvat, tortuose procedat, nec semel totus, lucifuga bestia. Nostrae columbae etiam domus simplex, in editis semper et apertis et ad lucem. Amat figura Spiritus sancti Orientem, Christi figuram. Nihil veritas erubescit, nisi solummodo abscondi: quia nec pudebit illum aures ei dedere, cum Deum recognoscere, quem jam illi natura commisit, quem quotidie in operibus omnibus sentit, hoc solo minus notum, quod unicum non putavit, quod in numero nominavit, quod in aliis adoravit. Alioquin a turba eorum et aliam frequentiam suadere, a domestico principatu ad incognitum transmovere, a manifesto ad occultum retorquere, de limine fidem offendere est. Jam si et in totam fabulam initietur, nonne tale aliquid dabitur te in infantia inter somni difficultates a nutricula audisse, Lamiae turres, et pectines solis? Sed qui ex alia conscientia venerit fidei, si statim inveniat tot nomina Aeonum, tot conjugia, tot genimina, tot exitus, tot eventus, felicitates, infelicitates, dispersae atque concisae divinitatis, dubitabitne ibidem pronuntiare has esse fabulas et genealogias indeterminatas, quas Apostoli spiritus, bis jam tunc pullulantibus seminibus haereticis, damnare praevenit? Merito itaque non simplices, merito tantummodo prudentes, qui talia neque facile producunt, neque exerte defendunt, sed nec omnes quos edocent, perdocent, utique astute, ut pudenda: caeterum inhumane, si honesta. Et tamen simplices nos, omnia scimus. Denique hunc primum cuneum congressionis armavimus, detectorem et designatorem totius conscientiae

and let it twist its whole prudence in the windings of its lurking-places, let it dwell deep, let it be thrust down into dark places, let it unroll its train through tortuous turnings, let it proceed crookedly, and never [be] whole at once, a light-shunning beast. The dwelling of our dove, too, is simple, always in high and open places and towards the light. The figure of the Holy Spirit loves the East, the figure of Christ. Truth blushes at nothing, except only at being hidden: for neither will it shame a man to lend his ears to it, when [it is a matter of] recognizing God, Whom nature has already entrusted to him, Whom he perceives daily in all His works, known less only in this, that he did not think Him the only one, that he named Him among a number, that he worshipped Him in others. Otherwise, to urge him away from their crowd towards yet another throng, to move him from a familiar sovereignty to an unknown one, to twist him back from the manifest to the hidden, is to offend faith at the very threshold. Now if he is also initiated into the whole fable, will it not be supposed that you heard some such thing in infancy from your nurse amid the difficulties of getting to sleep, the towers of Lamia and the combs of the Sun? But he who has come to the faith from another persuasion, if he at once finds so many names of Aeons, so many marriages, so many offspring, so many issues, so many outcomes, felicities, infelicities, of a scattered and cut-up divinity, will he hesitate to declare on the spot that these are the fables and endless genealogies which the Spirit of the Apostle twice forestalled by condemning, when these heretical seeds were even then sprouting? Rightly therefore are they not simple, rightly only prudent, who neither readily bring forth such things nor openly defend them, and do not even teach thoroughly all whom they instruct: astutely, to be sure, as being shameful things; but otherwise inhumanely, if they are honourable. And yet we, the simple, know all things. Finally, we have armed this first wedge of the encounter, as the detector and designator of the whole secret knowledge

Editors' notes and page, col. 580

Footnotes

(33) ‹anchor: quod in aliis adoravit› · call in col 580 (after "vit")

In numeros nominavit Jun.

"Named into numbers" [In numeros nominavit]: Junius.

(printed under page 294)

(34) ‹anchor: de limine fidem› · call in col 580

Fidem omitt. Rhen. Seml. Oberth.

"Fidem" omitted by Rhenanus, Semler, Oberthür.

(printed under page 294)

(35) ‹anchor: tot genimina› · call in col 580 (printed 25)

Gemina Rhen. prima ed. Seml. Oberth.

"Twin" [Gemina, for genimina]: Rhenanus's first edition, Semler, Oberthür.

(printed under page 294)

(36) ‹anchor: et tamen simplices nos› · call in col 580

Nos omnes sumus Rhen. prima ed. Seml. Oberth.

"We are all" [Nos omnes sumus]: Rhenanus's first edition, Semler, Oberthür.

Commentarius. (printed under page 294)

(24) ‹anchor: Lamiæ turres› · call in col 580

Lamiæ turres et pectines Solis? Fabellæ pueriles apud Carthaginem tempore Tertulliani. Mox scripsimus, Tot gemina; et paulo post, « Et tamen simplices nos omnia scimus, » ex Gorziensi collatione. Nos, hoc est, orthodoxi. RIG.

"The towers of Lamia and the combs of the Sun?" Children's tales at Carthage in Tertullian's time. Just after, we have written "So many twins"; and a little later, "And yet we simple ones know everything", from the Gorze collation. "We", that is, the orthodox. RIGAULT.

(printed under page 294)

(25) ‹anchor: fabulas et genealogias indeterminatas› · call in col 580

Has esse fabulas et genealogias indeterminatas. Irenæus principio libri adversus Valentinianos : « Quatenus veritatem refutantes quidam inducunt verba falsa et genealogias infinitas », etc, Græca apud Epiphanium, γενεαλογίας ματαίας. Apostolus dixerat, γενεαλογίας ἀπεράντους. I Timoth. I. RIG.

"That these are fables and endless genealogies." Irenaeus at the beginning of the book against the Valentinians: "Inasmuch as certain people, rejecting the truth, bring in false words and infinite genealogies," etc. The Greek, in Epiphanius: "vain genealogies". The Apostle had said "endless genealogies", 1 Tim. 1. RIGAULT.

(printed under page 294)

Page

running head: ...RUM PARS II. — SERIES I, POLEMICA. 580 (beginning cut off at left edge)
marginal letters: A totamque prudentiam in latebrarum; B principatu ad incognitum transmovere; C fendunt, sed nec omnes quos edocent; D (23) Orientem Christi figuram (in the Commentarius)
old-edition numerals: 346 after simplices,
other: the word conscientiae was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 581

PL 2:581

illorum, primamque hanc victoriam auspicamur : quia quod tanto impendio absconditur, etiam solummodo demonstrare, destruere est.

of theirs, and we make this first victory our opening: because what is hidden at such great cost, merely to show it is to destroy it.

CAPUT IV.

Chapter IV.

Novimus, inquam, optime originem quoque ipsorum, et scimus, cur Valentinianos appellemus, licet non esse videantur. Abscesserunt enim a conditore, sed minime origo deletur; et si forte mutantur, testatio est ipsa mutatio. Speraverat episcopatum Valentinus, quia et ingenio poterat et eloquio. Sed alium ex martyrii praerogativa loci potitum indignatus, de Ecclesia authenticae regulae abrupit, ut solent animi pro prioratu exciti praesumptione ultionis accendi, ad expugnandam conversus veritatem : et cujusdam veteris opinionis semen nactus Colarbaso viam deliniavit. Eam postmodum Ptolomaeus instravit, nominibus et numeris Aeonum distinctis in personales substantias, sed extra Deum determinatas, quas Valentinus in ipsa summa divinitatis, ut sensus, et adfectus et motus incluserat. Deduxit et Heracleon inde tramites quosdam,

We know very well, I say, their origin too, and we know why we call them Valentinians, although they seem not to be so. For they have departed from their founder, but the origin is by no means blotted out; and if perhaps they change, the change itself is a testimony. Valentinus had hoped for the episcopate, because he was capable both in talent and in eloquence. But, indignant that another had obtained the place by the prerogative of martyrdom, he broke away from the Church of the authentic rule, as minds roused over precedence are wont to be inflamed by the presumption of revenge, and turned himself to assailing the truth: and, having found the seed of a certain old opinion, he traced out a way for Colarbasus. Afterwards Ptolemy paved it, distinguishing the names and numbers of the Aeons into personal substances, but determined outside God, which Valentinus had enclosed within the very sum of the Godhead as senses, and affections, and motions. Heracleon too drew off from there certain paths,

Editors' notes and page, col. 581

Footnotes

Variæ lectiones. (printed under page 295)

(37) ‹anchor: not visible› · call above the crop

Hinc conjicit Seml.

"Hence" [Hinc]: Semler's conjecture.

(printed under page 295)

(38) ‹anchor: not visible› · call above the crop

Et omit. Venet.

"Et" omitted in the Venice edition.

(printed under page 295)

(39) ‹anchor: nactus Colarbaso› · call in col 581

Nactus colubroso viam Rhen. Seml. semini, actu colubroso Lat.

"Having got … the snaky way" [Nactus colubroso viam]: Rhenanus, Semler; "for the seed, in snaky act" [semini, actu colubroso]: Latinius.

(printed under page 295)

(40) ‹anchor: not visible› · call above the crop

Magnus alii male, Rig. Prior. Venet.

"Great" [Magnus]: others, wrongly; Rigault, Prieur, Venice edition.

(printed under page 295)

(41) ‹anchor: not visible› · call above the crop

Arionicus cod. vatic. teste Jun.

"Arionicus": the Vatican manuscript, on Junius's testimony.

(printed under page 295)

(42) ‹anchor: not visible› · call above the crop

Regulare Rhen. Seml. Oberth.

"Regular" [Regulare]: Rhenanus, Semler, Oberthür.

(printed under page 295)

(43) ‹anchor: not visible› · call above the crop

Superare Rhen. Seml. Oberth.

"To overcome" [Superare]: Rhenanus, Semler, Oberthür.

(printed under page 295)

(26) ‹anchor: de Ecclesia authenticæ regulæ abrupit› · call above the crop

De Ecclesia authenticæ regulæ abrupit. Notaverat Pithœus, quasi maluisset, De Ecclesiæ authentica regula erupit. RIG

"He broke away from the Church of the authentic rule." Pithou had marked it, as though he preferred: "He burst out from the Church's authentic rule." RIGAULT.

(printed under page 295)

(27) ‹anchor: viam deliniavit› · call in col 581

Cujusdam veteris opinionis semen nactus Colarbuso viam deliniavit. Sic emendandum censuit Latinius cum antea legeretur : « Cujusdam opinionis semini actu colubroso viam deliniavit. » Qua de lectione abdicanda quo magis addubitem, facit veterum exemplarium auctoritas, faciunt etiam quæ de serpente supra Septimius dixit : « Alte habitet, in cæca detrudatur, per anfractus seriem suam evolvat, tortuose procedat, » etc. Denique Irenæus et Epiphanius, imo ipse auctor Catalogi hæreticorum, Colarbasum Ptolomæo atque Secundo posteriorem censuere. RIG

"Having got the seed of a certain old opinion, he traced out a way for Colarbasus." So Latinius judged it should be emended, whereas it was read before: "He traced out a way for the seed of a certain opinion by a snaky act." What makes me hesitate the more about rejecting that reading is the authority of the old copies, and also what Septimius said above about the serpent: "Let it dwell deep, let it be thrust into blind places, let it unroll its length through windings, let it advance crookedly," etc. Finally Irenaeus and Epiphanius, indeed the author of the Catalogue of Heretics himself, held Colarbasus to be later than Ptolemaeus and Secundus. RIGAULT.

(printed under page 295)

(28) ‹anchor: Magus Marcus› · call above the crop

Magus Marcus. De isto vide in doctissimis D. Massueti dissertationibus præviis ad opp. Irenæi Dissert. I, art. 11, § VI, p. 50. Eadem fere compendiose exponit quæ hic habet Rhenanus : Marcum Valentini magistri sui emendatorem tradit Irenæus, magicæ imposturæ peritissimum fuisse, per quam cum viros multos, tum feminas non paucas seduxerit, ad se conversos velut scientissimum et perfectissimum, virtutemque maximam ab invisibilibus Logis habentem. Ille vero totum hoc Anaxilai præstigiis et magica vanitate conficiebat, verus Antichristi præcursor. Nos unum et alterum hominis perditissimi præstigiarum ex eodem auctore prodemus exemplum. Misto vino pro calice simulans se gratias agere , sive εὐχαριστεῖν quod hodie consecrare dicimus, post longam invocationem , purpureum et rubeum apparere faciebat, ut putarent simpliciores divinitus in illius calicem distillasse sanguinem , et idcirco cuperent omnes ex eo poculo gustare , gratiæ cœlestis sic futuri participes. Alterum imposturæ genus. Exhibebat mulieri calicem mistum , ipsam gratias agere jubens. Mox capacius poculum proferens , in id transfundebat minorem illum calicem , qui erat Eucharistia factus, magno videntium miraculo , cum major non solum impleretur, sed etiam superflueret. Præterea dæmonem paredrum habebat, vulgus spiritum familiarem hodie vocat. Mulieres honesto loco natas, et opulentas, maxime, circumveniebat, reddens eas propheticas, his verbis : « Sume a me sponsum, et cape eum, et capere in eo. Ecce gratia descendit in te, aperi os tuum, et propheta. » Multarum pudori etiam illusit. Certe quod constat, diaconi cujusdam in Asia uxorem formæ haud quotidianæ clanculum abduxit. Quæ post multum temporis reversa, non mente modo, verum etiam corpore se a Marco isto corruptam asseruit, reliquumque vitæ in exomologesi perpetua consumpsit. Unde quidam sanctus vir, quem citat Irenæus hujusmodi verbis præstigiatorem istum redarguit : « Idolorum fabricator Marce, et portentorum inspector, astrologiæ cognitor et magicæ artis, per quæ confirmas erroris doctrinas, signa ostendens his qui a te seducuntur, apostaticæ virtutis operationes, quæ tibi præstat tuus pater, Satanas per angelicam virtutem Azazel, habens te præcursorem contrariæ adversus Deum nequitiæ. » Hic Marcus Somniis Valentini numerorum mysteria accommodassse se gloriabatur. Porro de Theotimo nulla apud aliquem auctorem quem hactenus vidi mentio; fortassis legendum : Tatianus ; nam de illo scripsit supra lib. Præscript. adv. hær. cap. 52 hæres. (20), quod « totus secundum : Valentinum sup. » MASSUET.

"Marcus the magician." On him see the most learned preliminary dissertations of M. Massuet to the works of Irenaeus, Dissertation 1, art. 11, § 6, p. 50. There he sets out in brief much the same as Rhenanus has here: Irenaeus records that Marcus, the improver of his master Valentinus, was highly skilled in magical imposture, by which he seduced many men and not a few women, who turned to him as one most knowing and most perfect and possessing the greatest power from the invisible Logoi. But he worked all this by the tricks of Anaxilaus and magic vanity, a true forerunner of Antichrist. We shall bring forward one or two examples of the conjuring of this utterly abandoned man from the same author. Pretending to give thanks over a cup of mixed wine — eucharistein, which today we call consecrating — he made it, after a long invocation, appear purple and red, so that the simpler sort thought that blood had been distilled by divine power into his cup, and therefore all longed to taste of that cup, so as to become sharers in heavenly grace. Another kind of imposture: he would hand a woman a mixed cup and bid her give thanks herself. Then, bringing out a larger vessel, he would pour into it that smaller cup which had been made the Eucharist, to the great wonder of the onlookers, since the larger was not only filled but even overflowed. Besides, he had a demon as assistant [paredros]; the common people today call it a familiar spirit. He particularly got round women of good birth and wealth, making them prophetesses with these words: "Receive from me the bridegroom, and receive him, and be received in him. Behold, grace has come down upon you; open your mouth and prophesy." He also made sport of the chastity of many. Certainly — for it is established — he secretly carried off the wife, of no ordinary beauty, of a certain deacon in Asia. She, returning after a long time, declared that she had been corrupted by this Marcus not only in mind but also in body, and spent the rest of her life in perpetual confession. Hence a certain holy man, whom Irenaeus quotes, refuted this conjurer in words of this kind: "Marcus, maker of idols and inspector of portents, versed in astrology and the magic art, by which you confirm the doctrines of error, showing signs to those who are led astray by you, the workings of apostate power, which your father Satan supplies to you through the angelic power Azazel, having you as forerunner of wickedness opposed to God." This Marcus boasted that he had fitted the mysteries of numbers to the Dreams of Valentinus. Further, of Theotimus I have found no mention in any author I have so far seen; perhaps we should read "Tatianus"; for of him he wrote above, in the book On Prescription against Heretics, ch. 52, heresy (20), that he was "wholly after Valentinus, above" [sic, as printed]. MASSUET.

(printed under page 295)

(29) ‹anchor: tantum se huic hæresi suadere› · call above the crop

Tantum se huic hæresi suadere permissum est. Irenæus : « Suadenter quidem illiciunt per bonorum morem simpliciores ad requirendi modum. » Et paulo post : « Suasorio cooperimento subdole adornatus. » RIG.

"So far is one permitted to persuade oneself into this heresy." Irenaeus: "Persuasively they lure the simpler sort, in the manner of good men, to a way of inquiring." And a little later: "Slyly adorned with a persuasive covering." RIGAULT.

(printed under page 295)

Page

running head: 581 LIBBR ADV. VALENTI (cut off at the image edge; LIBER intended, heavily inked)
marginal letters: A ‹tiae illorum, primamque hanc›; B ‹tatem : et cujusdam veteris›; C ‹Latinius cum antea legeretur› (in the commentary, not set); D ‹seduxerit, ad se conversos› (in the commentary, not set)
old-edition numerals: (none)
Commentarius (27) prints "Colarbuso" in its lemma (so printed; the text reads Colarbaso)

PL 2:582

et Secundus, et magus Marcus. Multum circa imagines Legis Theotimus operatus est. Ita nusquam jam Valentinus: et tamen Valentiniani, qui per Valentinum. Solus ad hodiernum Antiochiae Axionicus memoriam Valentini integra custodia regularum ejus consolatur. Alioquin tantum se huic haeresi suadere permissum est, quantum lupae feminae formam quotidie supparare solemne est. Quidni? cum spi⟨r⟩itale illud semen suum sic in unoquoque recenseant. Si aliquid novi adstruxerint, revelationem statim appellant praesumptionem, et charisma ingenium; nec unitatem, sed diversitatem. Ideoque prospicimus, seposita illa solemni dissimulatione sua, plerosque dividi quibusdam articulis, etiam bona fide dicturos Hoc itu non est; et, Hoc aliter accipio; et, Hoc non agnosco. Varietate enim innovatur regularum facies, habet etiam colores ignorantiarum.

and Secundus, and Mark the magician. Theotimus laboured much over the images of the Law. Thus Valentinus is now nowhere, and yet there are Valentinians, who exist through Valentinus. Alone to this day Axionicus at Antioch consoles the memory of Valentinus by an entire keeping of his rules. Otherwise, it is permitted to persuade oneself into this heresy just as far as it is customary for a harlot to touch up her appearance daily. Why not? since they review that spiritual seed of theirs thus in each person. If they have built up something new, they at once call their presumption a revelation, and their talent a charisma; not unity, but diversity. And so we see that, that customary dissimulation of theirs being set aside, most of them are divided on certain articles, even saying in good faith: This is not so; and, This I take otherwise; and, This I do not acknowledge. For by variety the face of their rules is renewed; it also has the colours of ignorances.

CAPUT V.

Chapter V.

Mihi autem cum archetypis erit limes principalium magistrorum, non cum affectatis ducibus

But for me the boundary will be with the archetypes of the principal masters, not with the affected leaders

Editors' notes and page, col. 582

Footnotes

(44) ‹anchor: bona fide dicturos› · call in col 582

Dicturus, ni fallor, primigenia est lectio. Edd.

"Dicturus" [about to say, singular] is, unless I am mistaken, the original reading. THE EDITORS.

Commentarius. (printed under page 295)

(30) ‹anchor: principalium magistrorum› · call in col 582

Mihi autem cum archetypis erit limes principalium magistrorum. Ait se stringere stylum adversus origines ipsas et authentica ipsa principalium magistrorum : atque hos sibi limites proponere, quos ultra nolit congredi. Archetypi magistri sunt principes magistri, vetustiores. Atilius Fortunatianus in Arte : « Veteres lege, id est, ut ait Lucilius, ar- (continues)

"But my bound will be with the archetypes, the chief masters." He says he draws his pen against the very origins and the very authentic writings of the chief masters, and sets himself these bounds, beyond which he will not engage. "Archetypal masters" are the first masters, the older ones. Atilius Fortunatianus in his Art: "Read the ancients, that is, as Lucilius says, ar- (continues)

(printed under page 295)

Page

running head: ADV. VALENTINIANOS. 582
marginal letters: A ‹dam, et Secundus›; B ‹seposita illa solemni›; C ‹et capere in eo› (in Commentarius); D ‹Hic Marcus Somniis› (in Commentarius)
old-edition numerals: 547 after ‹Valentinus:›; 548 after ‹non›
other: first word "dam," is the fragment of a word broken from col. 581; "quan tum" printed with a gap, set as quantum; r in spiritale damaged; "itu" reading UNSURE (could be a worn italic a); Variae lectiones and Commentarius (editors' notes by Massuet and Rigault) seen and not set; left-column edge fragments belong to col. 581, not set; no full-width line

PL 2:583

passivorum discipulorum. Nec undique dicemur ipsi nobis finxisse materias, quas tot jam viri sanctitate et praestantia insignes, nec solum nostri antecessores, sed ipsorum haeresiarcharum contemporales, instructissimis voluminibus, et prodiderunt, et retuderunt: ut Justinus philosophus et martyr, ut Miltiades Ecclesiarum sophista, ut Irenaeus omnium doctrinarum curiosissimus explorator, ut Proculus noster, virginis senectae, et Christianae eloquentiae dignitas: quos in omni opere fidei, quemadmodum in isto, optaverim assequi. Aut si in totum haereses non sunt, ut qui eas pellunt, finxisse credantur, mentietur Apostolus praedicator illarum (I Cor. II, 19). Porro si sunt, non aliae erunt quam quae retractantur. Nemo tam otiosus fertur stylo, ut materias habens, fingat.

of passive disciples. Nor shall we be said to have entirely invented our materials for ourselves, materials which so many men, distinguished for holiness and excellence, not only our predecessors but contemporaries of the heresiarchs themselves, have both exposed and beaten back in most learned volumes: as Justin, philosopher and martyr; as Miltiades, sophist of the Churches; as Irenaeus, most curious explorer of all doctrines; as our Proculus, the ornament of virginal old age and of Christian eloquence: whom I should wish to follow in every work of faith, as in this one. Or if heresies do not exist at all, so that those who drive them off are believed to have invented them, the Apostle who proclaimed them beforehand will be lying (1 Cor. 11:19). But if they do exist, they will be no other than those which are being dealt with. No one is held to be so idle with the pen that, having materials, he would invent them.

Editors' notes and page, col. 583

Footnotes

Variæ lectiones. (printed under page 296)

(45) ‹anchor: not visible› · call above the crop

Quod Venet.

"Which" [Quod]: Venice edition.

(printed under page 296)

(46) ‹anchor: not visible› · call above the crop

Promittimus solius Fran. præmittentes solius Rhen.

"We promise, of [it] alone" [Promittimus solius]: Franeker edition; "putting first, of [it] alone" [præmittentes solius]: Rhenanus.

(printed under page 296)

(47) ‹anchor: not visible› · call above the crop

Calido Venit mendose. Oberth. Seml.

"Hot" [Calido]: Venice edition [printed Venit], wrongly; Oberthür, Semler.

(printed under page 296)

(30) ‹anchor: principalium magistrorum› · call on p. 295

(continued) chetypa, unde hæc sunt omnia nata. Archetypos amicos » dixit Martialis. RIG.

(printed under page 296)

(31) ‹anchor: passivorum discipulorum› · call above the crop

Passivorum discipulorum. Id est, vulgarium. RIG.

"Of promiscuous disciples": that is, of common ones. RIGAULT.

(printed under page 296)

(32) ‹anchor: ut Justinus philosophus, et martyr› · call above the crop

Ut Justinus philosophus, et martyr. Alludit, quantum opinor, ad lib. Justini contra omnes hæreses, cujus facit mentionem (inquit Hieronymus, Catal. Script. Eccl.) in Apologetico, quem dedit Antonino Pio, his nempe verbis : Est autem nobis liber contra sectas et hæreses compositus. PAM.

"As Justin, philosopher and martyr." He alludes, I think, to Justin's book against all heresies, which he mentions (says Jerome, Catalogue of Church Writers) in the Apology which he gave to Antoninus Pius, in these words: "We have, moreover, a book composed against the sects and heresies." PAMELIUS.

(printed under page 296)

(33) ‹anchor: ut Miltiades Ecclesiarum sophista› · call above the crop

Ut Miltiades Ecclesiarum sophista. Hic scripsit adversus Montanum , Priscillam, Maximillamque, adversus gentes, adversus Judæos, et pro Christianis Apologeticum Commodo et Severo Cæsaribus obtulit : auctor Hieronymus. Vocat autem Sophistam ecclesiarum non probroso nomine, sed quod disputando de quibuslibet rebus et sacræ Scripturæ locis multum posset. Nam hoc veteribus Sophista fuit. Hieronymus epist. ad Anton. de modestia: « Contra Sophistas quoque sæculi, inquit, et sapientes mundi Petrus et Jacobus piscator mittuntur. » Hujusmodi Ecclesiarum Sophista fuit olim Beda presbyter ille Anglo-Saxo, cujus tot exstant in omni disciplinarum genere monumenta, qua sacra, qua profana, tametsi magis sacris deditus fuit. RHEN.

"As Miltiades, the sophist of the Churches." He wrote against Montanus, Priscilla and Maximilla, against the pagans, against the Jews, and presented an Apology for the Christians to the Caesars Commodus and Severus: Jerome is the authority. He calls him "sophist of the Churches" not as a term of reproach, but because he was very able in disputing on any subject and on passages of Holy Scripture. For this is what "sophist" was to the ancients. Jerome, letter to Antonius, On Modesty: "Against the sophists of the age too," he says, "and the wise men of the world, Peter and James the fisherman are sent." Such a sophist of the Churches was once that Anglo-Saxon priest Bede, of whom so many monuments survive in every kind of learning, both sacred and profane, though he was more given to the sacred. RHENANUS.

(printed under page 296)

(34) ‹anchor: Irenæus, omnium doctrinarum curiosissimus explorator› · call above the crop

Irenæus, omnium doctrinarum curiosissimus explorator. Inter multa maximi pretii documenta quæ ex hoc Tertulliani in Valentinianos opusculo accepimus, illud præ cæteris memoratu dignum est testimonium de magno pontifice nostro, doctore nec non et martyre, beatissimo Irenæo, quem « hæresiarcharum, vere contemporalem, sanctitate et præstantia insignem, instructissimorum voluminum auctorem, omnium doctrinarum curiosissimum exploratorem, » curiosior et ipse Septimius, aut saltem æque studiosus, judicat, cæteroquin dignus sane qui tantum veritatis assertorem judicet, laudibus efferat ac sæculo futuro recommendet. Hinc nemo satis poterit mirari undenam tanta quibusdam auctoribus novis et novaturientibus audacia venerit, ut, spreta tot sæculorum canitie, eversa tot sibi succedentium præconiorum majestate, oppressa tantorum a Tertulliano testium voce, unus aut duo, vix nomine innotescentes, dicere ausi fuerint, nequaquam in rerum natura ante Tertullianum exstitisse Irenæi opera adversus hæreses omnes nunquam satis laudanda, evolvenda et amplectenda. Porro hanc portento similem sententiam sibi jure proprio vindicat Jac. Salom. Semler, qui ex hoc ipsomet Septimii in Valentinianos libro argumenta ad omnem D. Irenæo fidem, auctoritatemque depromendam, desumpsit et contorsit. Quæ ut apprime retundantur, nihil nobis satius visum est, quam ut genuina ipsamet Irenæi verba prope Septimiano textui, æquo pede et una fronte incedenda conferendaque curemus. Inde enim certo certius fiet, nec ullum hominem falli fas erit, Tertulliano suum libellum scribenti præluxisse non tantum sanctissimi martyris opera vera, non tantum in græca veritate exarata, verum et jam latina versione translata ; et, quo id clarius eniteat, singula veteris interpretationis Irenæi verba quibus vel usus est, vel allusit Tertullianus, distincto charactere in lucem proferemus; imo vel cætera verba haud ita Septimiano textui consimilia, ad rem nostram facient ; quippe quibus constet Tertullianum multis usum auctoribus ab eo laudatis, Justino nempe philosopho, Miltiade Ecclesiarum sophista, nec non et suo Proculo, more videlicet colligentis et aliena sibi propria efficientis, modo Irenæum elucidasse, vel explicasse, modo nonnulla de ejus plenitudine detraxisse, modo hinc et inde quædam mutasse parumper, nec tamen cuiquam negare permisisse Irenæum fuisse, ut ipse testatur, antecessorem ac ducem suum, eademque omnino, quæ et nos, ipsum ante oculos opera habuisse. Cæterum ad rem funditus evincendam, conferenda sunt C. W. Franc. Walch. Comment. de Authentia libror. Irenæi ; in Nov. Commentat. soc. reg. Gotting. V, 2, 3 et seqq. Contra I Sal. Semler. Isagog. Histor. ad. Baumgartenii polemicam prolog. de cavenda molesta sedulitate sacra ad corrigendas quasdam Irenæi et Tertulliani sententias et dissert. final. de varia et incerta indole librorum Tertulliani. EDD.

"Irenaeus, the most painstaking explorer of all doctrines." Among the many proofs of the greatest value that we have received from this little work of Tertullian against the Valentinians, the one most worth recording is the testimony concerning our great bishop, doctor and also martyr, the most blessed Irenaeus, whom Septimius — himself a more painstaking, or at least an equally zealous, inquirer — judges to be "truly a contemporary of the heresiarchs, distinguished for holiness and excellence, the author of most learned volumes, the most painstaking explorer of all doctrines": a man certainly worthy in other respects to judge so great a champion of truth, to extol him with praise and commend him to the age to come. Hence no one will be able to wonder enough whence such audacity came to certain new and innovating authors that, scorning the grey hairs of so many centuries, overturning the majesty of so many successive testimonies, and stifling the voice of such great witnesses from Tertullian on, one or two of them, hardly known by name, dared to say that the works of Irenaeus against all heresies — never praised, read and embraced enough — did not exist at all before Tertullian. This opinion, like a monstrosity, Johann Salomo Semler claims as his own by right; he took and twisted arguments from this very book of Septimius against the Valentinians to draw away all credit and authority from St Irenaeus. To blunt these thoroughly, nothing seemed better to us than to take care that Irenaeus's own genuine words be compared with Septimius's text, walking beside it at an even pace and with one front. For from this it will become more certain than certain — nor will anyone be allowed to be mistaken — that Tertullian, as he wrote his little book, had lighting his way not only the genuine works of the most holy martyr, not only as written in the Greek original, but also as already rendered in the Latin version; and, to make this shine the more clearly, we shall bring to light, in distinct type, the individual words of the old translation of Irenaeus which Tertullian either used or alluded to. Indeed even the other words, not so closely like Septimius's text, will serve our case, since by them it is clear that Tertullian used many authors whom he praises — Justin the philosopher, that is, Miltiades the sophist of the Churches, and also "his own Proculus" — in the manner, plainly, of one who collects and makes others' work his own: now elucidating or explaining Irenaeus, now taking something from his fullness, now altering certain things a little here and there, yet never allowing anyone to deny that Irenaeus was, as he himself testifies, his predecessor and guide, and that he had before his eyes the very same works as we have. For the rest, to prove the matter to its foundations, compare C. W. F. Walch, Commentary on the Authenticity of the Books of Irenaeus, in the New Commentaries of the Royal Society of Göttingen 5, 2, 3 ff.; against J. Sal. Semler, Historical Introduction to Baumgarten's Polemics, the prolusion On avoiding a troublesome sacred zeal in correcting certain opinions of Irenaeus and Tertullian, and the final dissertation On the varied and uncertain character of the books of Tertullian. THE EDITORS.

(printed under page 296)

(35) ‹anchor: ut Proculus noster› · call above the crop

Ut proculus noster, virginis senectæ et christianæ eloquentiæ dignitas. Pacianus ad Sympron. de Cathol. nom. « Ipsi illi Phryges nobiliores qui se animatos, mentiuntur a Leucio, institutos a Proculo gloriantur. » RIG.

"As our Proculus, the dignity of a virgin old age and of Christian eloquence." Pacian to Sympronianus, On the Catholic Name: "Those nobler Phrygians themselves, who falsely claim to have been inspired by Leucius, boast that they were taught by Proculus." RIGAULT.

(printed under page 296)

(36) ‹anchor: significantiæ per paginarum limites aderunt› · call above the crop

Significantiæ per paginarum limites aderunt. Quas hic indigitat Tertullianus marginales notas, et interlineares, earum nullus vel vetustissimus codex quælibet vestigia servavit. EDD.

"Their meanings will be found along the margins of the pages." Of the marginal and interlinear notes Tertullian points to here, no manuscript, not even the oldest, has kept any trace. THE EDITORS.

(printed under page 296)

Page

running head: 583 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A passivorum discipulorum (31). Nec undique dice-; B tam otiosus fertur stylo, ut materias habens, fin-; C (33) Ut Miltiades Ecclesiarum sophista (commentary); D accepimus, illud prae caeteris memoratu dignum est (commentary)
old-edition numerals: 549 after ut

PL 2:584

CAPUT VI.

Chapter VI.

Igitur hoc libello, quo demonstrationem solum promittimus illius arcani, ne quem ex nominibus tam peregrinis, et coactis, et compactis, et ambiguis, caligo suffundat, quomodo eis usuri simus, prius demandabo. Quorumdam enim de Graeco interpretatio non occurrit ad expeditam proinde nominis formam, quorumdam nec de sexu genera conveniunt, quorumdam usitatior in Graeco notitia est. Itaque plurimum Graeca ponemus; significantiae per paginarum limites aderunt, nec Latinis quidem deerunt Graeca, sed in lineis desuper notabuntur, ut signum hoc sit personalium nominum, propter ambiguitates eorum quae cum alia significatione communicant. Quanquam autem distulerim congressionem, solam interim professus narrationem, sicubi tamen indignitas meruerit suggillari, non erit

Therefore in this little book, in which we promise only an exposition of that secret, so that darkness may not overspread anyone on account of names so foreign, and forced, and compounded, and ambiguous, I shall first set out how we shall use them. For of some the translation from the Greek does not present itself in a correspondingly convenient form of the name; of some the genders do not agree with the sex; of some the knowledge is more familiar in the Greek. Accordingly we shall for the most part set down the Greek; the meanings will be at hand along the margins of the pages, nor indeed will the Greek be lacking to the Latin, but it will be noted on the lines above, so that this may be a sign of personal names, on account of the ambiguities of those which share in common with another meaning. But although I have deferred the encounter, having for the meantime professed only a narration, yet wherever the unworthiness shall have deserved to be mocked, it will not be

Editors' notes and page, col. 584

Footnotes

(48) ‹anchor: propter ambiguitates› · call in col 584

Ambiguitatem alii.

"Ambiguity" [singular]: others.

Commentarius. (printed under page 296)

Page

running head: M PARS II. — SERIES I, POLEMICA. 584
marginal letters: A CAPUT VI. / Igitur hoc libello; B sionem, solam interim professus; C mus. Inde enim certo certius fiet (commentary); D buisse. Caeterum ad rem funditus (commentary)
old-edition numerals: (none)

PL 2:585

delibatione transpunctoria expugnatio. Congressionis lusionem deputa, lector, ante pugnam. Ostendam, sed non imprimam vulnera. Si et ridebitur alicubi, materiis ipsis satisfiet: multa sunt sic indigna revinci, ne gravitate adorentur. Vanitati proprie festivitas cedit. Congruit et veritati ridere, quia laetans; de aemulis suis ludere, quia secura est. Curandum plane ne risus ejus rideatur, si fuerit indignus. Caeterum ubicunque dignus risus, officium est. Denique hoc modo incipiam.

a storming by a grazing touch that pierces through. Reckon this, reader, as the sparring of the encounter before the fight. I shall show wounds, but I shall not inflict them. And if there is laughter anywhere, it will be what the materials themselves deserve: many things deserve to be refuted in this way, lest they be venerated through being treated with gravity. Mirth is properly owed to vanity. It befits truth too to laugh, because it is joyful; to make sport of its rivals, because it is secure. Care must certainly be taken that its laughter is not itself laughed at, if it is unworthy. But wherever laughter is worthy, it is a duty. In short, I shall begin in this way.

CAPUT VII.

Chapter VII.

Primus omnium Ennius poeta romanus, Coenacula maxima coeli simpliciter pronuntiavit, de lati situs nomine, vel quia Jovem illic epulantem legerat apud Homerum. Sed haeretici quantas supernitates supernitatum; et quantas sublimitates sublimitatum in habitaculum dei sui cujusque suspenderint, extulerint, expanderint, mirum est. Etiam creatori nostro Enniana coenacula in aedicularum disposita sunt forma, aliis atque aliis pergulis superstructis, et unicuique deo per totidem scalas distributis, quot haereses fuerint. Meritorium factus est mundus, Insulam Feliculam credas tanta tabulata coelorum; nescio ubi. Illic enim Valentinianorum Deus ad summas tegulas habitat.

First of all, Ennius the Roman poet spoke simply of "the very great upper rooms of heaven", from the notion of its broad situation, or because he had read in Homer of Jupiter feasting there. But it is a marvel what heights upon heights, and what sublimities of sublimities, the heretics have hung up, raised and spread out as a dwelling for each one's god. Even for our Creator, Ennian upper rooms have been arranged in the form of little houses, with gallery built upon gallery, and allotted to each god by as many staircases as there have been heresies. The world has become a lodging-house; you would think so many storeys of heavens were the tenement-block of Felicula; I know not where. For there the God of the Valentinians lives up under the topmost tiles.

Editors' notes and page, col. 585

Footnotes

(Printer's signature marks at the page foot, "PATROL. II." and "19", are not notes and are not set.) Variæ lectiones. (49?) ‹anchor: not visible› · call above the crop; the note's number stands above the crop (the first visible line begins with its text) Transfunctoria Ven. Deliberatione transfunctoria Pam. Fran. Par. Deliberatione transpunctoria Jun. et manusc.

"Transfunctoria": Venice edition. "Deliberatione transfunctoria": Pamelius, Franeker, Paris editions. "Deliberatione transpunctoria": Junius and the manuscript.

(printed under page 297)

(50) ‹anchor: not visible› · call above the crop

Haud pugnam ; Paris, alii, an pugnam ; alii aut pugnam.

"Not the fight" [Haud pugnam]: Paris edition and others; "or the fight" [an pugnam]: others; "or the fight" [aut pugnam]: others.

(printed under page 297)

(51) ‹anchor: not visible› · call above the crop

Adornentur Jun.

"Let them be adorned" [Adornentur]: Junius.

(printed under page 297)

(52) ‹anchor: de lati situs nomine› · call in col 585

E lati situs Rhen. Seml.

"From the broad site" [E lati situs]: Rhenanus, Semler.

(printed under page 297)

(53) ‹anchor: Insulam Feliculam› · call in col 585

Feliculam deest in Seml. Oberth.

"Feliculam" is missing in Semler and Oberthür.

(printed under page 297)

(54) ‹anchor: not visible› · call above the crop

Bythion. Rhen. Seml. Oberth.

"Bythion": Rhenanus, Semler, Oberthür.

(printed under page 297)

(55) ‹anchor: not visible› · call above the crop

Ut abest à Rhen. et aliis.

"Ut" is absent in Rhenanus and others.

(printed under page 297)

(37) ‹anchor: delibatione transpunctoria› · call above the crop (printed "(57)")

Non erit delibatione transpunctoria expugnatio. Hoc est, sugillabimus quidem et libabimus, sed non transpungemus. Sugillatio pungit. Expugnatio transpungit. Hic igitur non erit de sugillatione aut libatione transpunctoria expugnatio. Sic legitur in antiquis exemplaribus, et verissimam esse lectionem declarant quæ sequuntur : « Ostendam, sed non imprimam vulnera. » Quasi diceret : Pungam, non perfodiam. RIG.

"There will be no storming by a piercing sampling." That is, we shall bruise and touch lightly, but we shall not pierce through. A bruise pricks; a storming pierces through. Here, then, there will be no storming that pierces through by way of bruising or light touching. So it is read in the old copies, and what follows shows the reading to be quite true: "I shall show the wounds, not inflict them." As if to say: I shall prick, not run through. RIGAULT.

(printed under page 297)

(38) ‹anchor: congressionis lusionem deputa› · call above the crop

Congressionis lusionem deputa, lector, ante pugnam. Sic habent libri veteres. Sed nihilominus legendum, Congressioni. Alludit ad prælusiones gladiatorum, quæ fiebant rudibus. Etenim lusio ante pugnam est prælusio. Ait igitur : Hanc lusionem ante pugnam, lector, deputa congressioni et vero certamini. ID.

"Reckon this, reader, a sparring of the encounter before the fight." So the old books have it. But we should nonetheless read "congressioni" [to the encounter]. He alludes to the gladiators' preliminary bouts, fought with wooden foils. For sparring before the fight is a prelude. So he says: reader, assign this sparring before the fight to the encounter and the real contest. THE SAME [Rigault].

(printed under page 297)

(39) ‹anchor: sublimitates sublimitatum› · call in col 585

Sublimitates sublimitatum. Irenæus, In invisibilibus et inenarrabilibus altitudinibus. » ID.

"Heights of heights." Irenaeus: "In invisible and unutterable heights." THE SAME.

(printed under page 297)

(40) ‹anchor: Enniana cœnacula› · call in col 585

Cœnacula. Cœnacula sunt superiora domus. Virtruvius Architecturæ lib. II : « Cum enim, inquit, aucto mirum in modum Romano populo, necesse fuisset in cœnaculis habitari (nam ante cum per laxitatem urbis licebat, unius tantum contignationis erant ædificia), ad edificiorum altitudines deventum et ædium frequentiam. » RHEN.

"Upper rooms." Cenacula are the upper parts of a house. Vitruvius [printed Virtruvius], Architecture bk. 2: "For when," he says, "the Roman people had grown wonderfully, and it had become necessary to live in upper storeys (for before, when the city's spaciousness allowed it, buildings had only one floor), they came to tall buildings and crowded houses." RHENANUS.

(printed under page 297)

(41) ‹anchor: credas› · call in col 585

Insulam Feliculam credas. Insulæ nomine appellantur ædes quæ non junguntur parietibus cum vicinis. Hæc igitur fuit insigne aliquod meritorium, in quo tabulata quamplurima, nomen domino fortean inditum Felici. Is vero Feliculæ suæ tabulatum supremum habitabat. Est in Arriani Epicteticis servi nomen, Felicio. RIG. — Insulam Feliculam. Sic scripsimus, quando consentiunt exemplaria mss. Dicuntur autem per translationem insulæ etiam domus magnæ, circumquaque via publica cinctæ : hæ fere solent tabernas institorias per omne latus habere. Hoc genus aliquam suspicor Romæ celebrem, aut certe Carthaginiis. Feliculam apparet dictam a Felice insulæ domino, nisi mavis a copia rerum vènalium. RHEN.

"You would think it the Felicula tenement." Houses not joined by walls to their neighbours are called by the name insula. This, then, was some notable lodging-house with a great many storeys, the name perhaps given it from its owner, Felix. He lived in the top storey of his Felicula. In Arrian's Epictetus there is a slave's name, Felicio. RIGAULT. — "The Felicula tenement." So we have written, since the manuscript copies agree. By transference, large houses surrounded on all sides by a public street are also called insulae; these usually have shopkeepers' booths along every side. I suspect some such building was famous at Rome, or certainly among the Carthaginians. Felicula was evidently named after Felix, the owner of the tenement, unless you prefer [to derive it] from the abundance of goods for sale. RHENANUS.

(printed under page 297)

(42) ‹anchor: nescio ubi› · call in col 585

Nescio ubi. Hæc reperiuntur in codicibus antiquis, sed nihilo magis probanda. RIG.

"I know not where." These words are found in the old manuscripts, but are not the more to be approved for that. RIGAULT.

(printed under page 297)

(43) ‹anchor: not visible› · call above the crop

ΠΡΟΑΡΧΗΝ et ΤΗΝ ΑΡΧΗΝ. Vetus exemplar Pithœi. ΑΠΡΟΑΡΧΩ ΠΡΑΡΡΧΗΝ, etiam Bythion. Ex cujus scripturæ vestigiis legendum videtur, ΠΡΟΠΑΤΟΡΑ et ΠΡΟΑΡΧΗΝ, etiam Byth. Irenæus: Hunc autem et Proarchen et Propatora et Bython vocant, Græca, apud Epiphan., habent tantum Προπάτορα καὶ Βυθόν. RIG.

"PROARCHEN and TEN ARCHEN." Pithou's old copy: "APROARCHO PRARRCHEN, also Bythion." From the traces of this writing it seems we should read "PROPATORA and PROARCHEN, also Byth[ion]". Irenaeus: "Him they call Proarche, Propator and Bythos." The Greek, in Epiphanius, has only "Propator and Bythos". RIGAULT.

(printed under page 297)

(44) ‹anchor: etiam Bython› · call above the crop

Etiam Bython. Βυθὸν dicunt Græci profundum. Qui autem a profundo convenit nomen habere summum Valentinianorum deum, habitantem non in profundo, sed in sublimibus, et ad summas cœlestium cœnaculorum tegulas, ut jocans scribit Tertull. Bython Irenæus vocat. Tertullianus Bythion. RHEN.

"Also Bythos." The Greeks call the deep bythos. But how is it fitting for the supreme god of the Valentinians to take his name from the deep, when he dwells not in the deep but on high, up under the topmost tiles of the heavenly upper rooms, as Tertullian writes in jest? Irenaeus calls him Bythos; Tertullian, Bythios. RHENANUS.

(printed under page 297)

(45) ‹anchor: sed ut sit expostulo› · call above the crop

Sed ut sit expostulo. Id est: Hoc etiam adversus eos contendo : Deum ante omnia fuisse , quod tamen ipsi negant qui coætaneam Deo comitem tribuunt Ennœam sive Sigen. RIG.

"But I demand that he be." That is: I contend this too against them, that God was before all things — which they themselves deny, who assign to God a coeval companion, Ennoia or Sige. RIGAULT.

(printed under page 297)

(46) ‹anchor: nec aliud magis in hujusmodi denoto› · call above the crop (printed "(47")

Nec aliud magis in hujusmodi denoto. In hujusmodi, scilicet Æonum fabula. ID.

"Nor do I note anything more in this sort of thing": in this sort, that is, in the fable of the Aeons. THE SAME.

(printed under page 297)

(47) ‹anchor: et quidem non sua› · call above the crop (printed "(45)")

Et quidem non sua. Sit itaque Bythos. Ita scripsit Rhenanus; cum antea legeretur : Et quidem non sua se. Itaque Bythos, etc. ID.

"And indeed not his own. Let him, then, be Bythos." So Rhenanus wrote, whereas it was read before: "And indeed not his own self. So Bythos," etc. THE SAME.

(printed under page 297)

Page

running head: 585 LIBER ADV. VALENTI… (cut off at the image's right edge)
marginal letters: A ‹delibatione transpunctoria expugnatio›; B ‹nomine, vel quia Jovem illic›; C ‹(37) Non erit delibatione transpunctoria›; D ‹Virtruvius Architecturae lib. II›
old-edition numerals: 550 after ‹expugnatio›

PL 2:586

Hunc substantialiter quidem ΑΙΩΝΑ ΤΕΛΕΙΟΝ appellant, personaliter vero ΠΡΟΑΡΧΗΝ et ΤΗΝ ΑΡΧΗΝ, etiam Bython; quod in sublimibus habitanti mi⟨n⟩ime congruebat. Innatum, immensum, infinitum, invisibilem, aeternumque definiunt: quasi statim probent esse si talem definiant qualem scimus esse debere, ut sic et ante omnia fuisse dicatur. Sed ut sit expostulo: nec aliud magis in hujusmodi denoto, quam quod post omnia inveniuntur, qui ante omnia fuisse dicuntur, et quidem non sua. Sit itaque Bythos iste infinitis retro aevis in maxima et altissima quiete, in otio plurimo, placidae et, ut ita dixerim, stupentis divinitatis, qualem jussit Epicurus. Et tamen quem solum volunt, dant ei secundam in ipso et cum ipso personam, Ennoean, quam et Charin et Sigen insuper nominant. Et forte accedunt in illa commendatissima quiete, monere eum de proferendo tandem initio rerum a semetipso. Hoc vice seminis in Siges suae, veluti genitalibus vulvae locis, collocat. Suscipit illa statim, et praegnans efficitur, et parit utique silentio Sige, et quem parit Nus est, simillimum patri et parem per omnia. Denique solus hic capere sufficit immensam illam et incomprehensibilem magnitudinem patris. Ita et ipse Pater dicitur, initium omnium, et proprie Monogenes. Atquin non proprie, siquidem

This one they call, as to substance, the PERFECT AEON, but, as to person, PROARCHE [Fore-beginning] and THE ARCHE [Beginning], and also Bythos [Depth], a name that hardly befitted one dwelling in the heights. Unbegotten, immense, infinite, invisible and eternal they define him, as if they would at once prove that he exists by defining him as such as we know he must be, so that thus he is also said to have been before all things. But I demand that he be so; nor do I remark anything more in matters of this kind than that those who are said to have been before all things are found after all things, and indeed things not their own. Let this Bythos, then, have been through infinite ages past in the greatest and deepest quiet, in abundant leisure, of a placid and, so to speak, stupefied divinity, such as Epicurus prescribed. And yet him whom they will to be alone they give a second person in him and with him, Ennoea, whom they further name also Charis and Sige. And perhaps they come up to him in that most commended quiet, to advise him to put forth at last a beginning of things from himself. This, in place of seed, he places in his Sige, as in the genital parts of a womb. She receives it at once, and becomes pregnant, and gives birth, in silence of course, being Sige; and he whom she bears is Nus, most like the father and equal to him in all things. In short, he alone suffices to grasp that immense and incomprehensible greatness of the father. Thus he too is called Father, the beginning of all things, and properly Monogenes. And yet not properly, since

Editors' notes and page, col. 586

Footnotes

(56) ‹anchor: monere eum› · call in col 586

Movere Rhen. Pam. et alii.

"To move" [Movere]: Rhenanus, Pamelius and others.

(printed under page 297)

(57) ‹anchor: veluti genitalibus› · call in col 586

Velut in genitalibus Rhen. et alii.

"As in the genitals" [Velut in genitalibus]: Rhenanus and others.

Commentarius. (printed under page 297)

Page

running head: ADV. VALENTINIANOS 586
marginal letters: A Hunc substantialiter quidem; B ipso et cum ipso personam; C Dicuntur autem per translationem (editors' commentary); D in profundo, sed in sublimibus (editors' commentary)
old-edition numerals: 551 after appellant,; 552 after Ita et ipse
other: "mi⟨n⟩ime": second n damaged type, reads like o, intended minime; Ennœan printed with œ, set Ennoean; last word siqui- hyphenated across the column break; full-width "Variae lectiones." heading and variant-readings lines across both columns below the text, not set; full-width "Commentarius" heading not set; editors' commentary notes (42)-(47) in lower part of column not set (numbering misprinted there: (47 and a second (45)); Greek capitals set as printed

PL 2:587

non solus agnoscitur. Nam cum illo processit et femina, Veritas, Monogenes, quia prior genitus, quanto congruentius Protegenes vocaretur! Ergo Bythos et Sige, Nus et Veritas, prima quadriga defenditur Valentinianae factionis, matrix et origo cunctorum. Namque ibidem Nus simul accepit prolationis suae officium, emittit et ipse ex semetipso Sermonem et Vitam, quae si retro non erat, utique nec in Bytho. Et quale est, ut in Deo vita non fuerit! Sed et haec soboles, ad initium universitatis, et formationem Pleromatis totius emissa, facit fructum, Hominem et Ecclesiam procreat. Habes Ogdoadem, Tetradem duplicem, ex conjugationibus masculorum et feminarum; cellas, ut ita dixerim, primordialium Aeonum: fraterna connubia valentinianorum deorum: census omnis sanctitatis et majestatis haereticae: nescio criminum an numinum turbam, certe fontem reliquae fecunditatis.

he is not recognized alone. For together with him there proceeded also a female, Truth. As for Monogenes, since he was begotten first, how much more fittingly would he be called Protegenes! So Bythos and Sige, Nus and Truth are upheld as the first four-horse team of the Valentinian faction, the womb and origin of all things. For there and then Nus, having at the same time received the office of his own emission, himself also emits out of himself Word and Life; and if this [Life] did not exist before, it was certainly not in Bythos either. And what sort of thing is this, that in God there should have been no life! But this offspring too, sent forth for the beginning of the universe and the formation of the whole Pleroma, bears fruit and procreates Man and Church. There you have the Ogdoad, a double Tetrad, made up of pairings of males and females; the cells, so to speak, of the primordial Aeons; the brother-and-sister marriages of the Valentinian gods; the census of all heretical sanctity and majesty; a crowd, I know not whether of crimes or of deities, certainly the fountain of all the remaining fecundity.

CAPUT VIII.

Chapter VIII.

Ecce enim secunda Tetras, Sermo et Vita, Homo

For behold, the second Tetrad, Word and Life, Man

Editors' notes and page, col. 587

Footnotes

Variæ lectiones. (printed under page 298)

(58) ‹anchor: not visible› · call above the crop

Agnascitur Fran.

"Is born in addition" [Agnascitur]: Franeker edition.

(printed under page 298)

(59) ‹anchor: not visible› · call above the crop

Cui veritas Rhen. et al. cui veritas nomen Jun. cui et nomen ab aliis absunt.

"To whom Truth" [Cui veritas]: Rhenanus and others; "whose name is Truth" [cui veritas nomen]: Junius; "to whom also the name" [cui et nomen] are absent from others.

(printed under page 298)

(60) ‹anchor: not visible› · call above the crop

Simul accepit Pam. Seml.

"Received at the same time" [Simul accepit]: Pamelius, Semler.

(printed under page 298)

(61) ‹anchor: not visible› · call above the crop

Formati Rhen. Pam. Prior. Paris. Venet. Semler. omnes editiones, formam Jun. formationem emendaverunt recte doctiss. Grab. et D. Massuet. in Iren. lib. I, cap. 1.

"Of the formed" [Formati]: Rhenanus, Pamelius, Prieur, Paris, Venice, Semler, all editions; "form" [formam]: Junius; "formation" [formationem] is the correct emendation of the most learned Grabe and M. Massuet on Irenaeus bk. 1, ch. 1.

(printed under page 298)

(62) ‹anchor: ex conjugationibus› · call in col 587

Conjunctionibus Rhen. Seml, Oberth.

"Conjunctions" [Conjunctionibus]: Rhenanus, Semler, Oberthür.

(printed under page 298)

(63) ‹anchor: not visible› · call above the crop

Huic Rhen. Jun. Seml.

"To this one" [Huic]: Rhenanus, Junius, Semler.

(printed under page 298)

(64) ‹anchor: not visible› · call above the crop

Conjugalis Rhen. antiqua terminatione eis pro es.

"Conjugalis": Rhenanus, with the old ending -eis for -es.

(printed under page 298)

(65) ‹anchor: not visible› · call above the crop

Ageratos et Henosis : Antophyes omittit Rhen. Seml.

"Ageratos and Henosis: Antophyes [sic]" is omitted by Rhenanus and Semler.

(printed under page 298)

(48) ‹anchor: prima quadriga› · call above the crop

Prima quadriga. Alludit ad quatuor factiones agitatorum. RIG.

"The first four-horse team." He alludes to the four factions of the charioteers. RIGAULT.

(printed under page 298)

(49) ‹anchor: masculorum et feminarum› · call in col 587

Ex conjugationibus masculorum et feminar. Aliter Irenæus ; sed eodem sensu : Esse enim illorum unumquemque masculo feminam. Epiphanius, ἀῤῥενόθηλυν. ID.

"From pairings of males and females." Irenaeus otherwise, but in the same sense: "For each of them is male-female." Epiphanius: arrhenothēlyn [male-female]. THE SAME [Rigault].

(printed under page 298)

(50) ‹anchor: fecunditatis› · call in col 587

Ab hoc septimo capite suam Semlerus instituit collationem Irenæum inter et Tertullianum; eidem post eum tramiti insistentes, utriusque sub uno conspectu edimus textum, et Græco fonti Irenæi addimus Latinam veterem translationem, ut pateat vera et certa operis Tertullianicæ indoles ; tunc, supradictis obsequentes, ut singula verba vel membra consimilia litteris Italicis sedulo edantur, ac apertius in medium proferantur, curabimus : Λέγουσι γάρ τινα εἶναι ἐν ἀοράτοις καὶ ἀκατονομάστοις ὑψώμασι, τέλειον αἰῶνα προόντα · τοῦτον δὲ καὶ... Προπάτορα καὶ Βυθὸν καλοῦσιν... ὑπάρχοντα δ' αὐτὸν ἀχώρητον, καὶ ἀόρατον, ἀΐδιόν τε καὶ ἀγέννητον, ἐν ἡσυχίᾳ καὶ ἠρεμίᾳ πολλῇ γεγονέναι ἐν ἀπείροις αἰῶσι χρόνων. Συνυπάρχειν δ' αὐτῷ καὶ Ἔννοιαν, ἣν δὴ καὶ Χάριν καὶ Σιγὴν ὀνομάζουσι · καὶ ἐννοηθέντι ποτὲ ἀφ' ἑαυτοῦ προβαλέσθαι τὸν Βυθὸν τοῦτον ἀρχὴν τῶν πάντων · καὶ καθάπερ σπέρμα τὴν προβολὴν ταύτην (ἣν προβαλέσθαι ἐννοήθη) καὶ καθέσθαι, ὡς ἐν μήτρᾳ, τῇ συνυπαρχούσῃ ἑαυτῷ Σιγῇ. Ταύτην δὲ ὑποδεξαμένην τὸ σπέρμα τοῦτο, καὶ ἐγκύμονα γενομένην ἀποκυῆσαι Νοῦν, ὅμοιόν τε, καὶ μόνον χωροῦντα τὸ μέγεθος τοῦ πατρός. Τὸν δὲ Νοῦν τοῦτον καὶ Μονογενῆ καλοῦσι, καὶ πατέρα καὶ ἀρχὴν τῶν πάντων συμπροβεβλῆσθαι δὲ αὐτῷ Ἀλήθειαν · καὶ εἶναι ταύτην πρῶτον καὶ ἀρχέγονον Πυθαγορικὴν τετρακτὺν, ἣν καὶ ῥίζαν τῶν πάντων καλοῦσιν. Ἔστι γὰρ Βυθὸς καὶ Σιγή, ἔπειτα Νοῦς καὶ Ἀλήθεια. Αἰσθόμενόν τε τὸν Μονογενῆ τοῦτον ἐφ' οἷς προεβλήθη, προβαλεῖν καὶ αὐτὸν Λόγον, καὶ Ζωήν, πατέρα πάντων μετ' αὐτὸν ἐσομένων, καὶ ἀρχὴν καὶ μόρφωσιν παντὸς τοῦ Πληρώματος · ἐκ δὲ τοῦ Λόγου καὶ τῆς Ζωῆς προβεβλῆσθαι κατὰ συζυγίαν Ἄνθρωπον καὶ Ἐκκλησίαν · καὶ εἶναι ταύτην ἀρχέγονον Ὀγδοάδα, ῥίζαν καὶ ὑπόστασιν τῶν πάντων, κ. τ. λ. ¶ Interpretatio vetus. — Dicunt esse quemdam in invisibilibus et inenarrabilibus altitudinibus perfectum Æonem, qui ante fuit : hunc autem et Proarchem et Propatora et Bython vocant : esse autem illum invisibilem, et quem nulla res capere possit. Cum autem a nullo caperetur et esset invisibilis, sempiternus, et ingenitus, in silentio et in quiete multa fuisse in immensis Æonibus. Cum ipso autem fuisse et Ennœan, quam etiam Charin et Sigen vocant ; et aliquando voluisse a semetipso emittere hunc Bythum, initium omnium (et velut semen prolationem hanc premitti voluit), et eam deposuisse quasi in vulva ejus, quæ cum eo erat, Sige. Hunc autem suscepisse semen hoc, et prægnantem factam generasse Nun, similem et æqualem ei qui emiserat, et solum capientem magnitudinem Patris, — Nun autem hunc et Unigenitum vocant et Patrem et initium omnium. — Una autem cum eo emissam Veritatem et hanc esse primam et primogenitam Pythagoricam quaternationem, quam et radicem omnium dicunt : Est enim Bythos et Sige, deinde Nus et Aletheia sentientem autem Unigenitum hunc in quæ prolatus est, emisisse et ipsum Logon et Zoen, patrem omnium eorum qui post se futuri essent, et initium et formationem universi Pleromatis. De Logo autem et Zoe emissum secundum conjugationem Hominem et Ecclesiam, et esse hanc primogenitam octonationem radicem et substantiam omnium. EDD.

Semler began his comparison of Irenaeus and Tertullian from this seventh chapter. Treading the same path after him, we print the text of both in one view, and to Irenaeus's Greek source we add the old Latin translation, so that the true and certain character of Tertullian's work may be plain; then, following what was said above, we shall take care that the individual words or phrases that closely match are printed in italics and brought more openly into view: "For they say that there is in the invisible and unnameable heights a perfect Aeon who existed before; him they call also … Propator and Bythos …; and that he, being uncontainable and invisible, eternal and unbegotten, was in great quiet and stillness through boundless ages of time. And with him coexisted Ennoia, whom they also name Charis and Sige; and that this Bythos once took thought to put forth from himself the beginning of all things, and deposited this emission (which he had thought to put forth) like a seed, as in a womb, in the Sige who coexisted with him. She, receiving this seed and becoming pregnant, brought forth Nous, like [him] and alone containing the greatness of the Father. This Nous they call also Monogenes, and father and beginning of all things; and that Aletheia was put forth together with him; and that this is the first and original Pythagorean tetractys, which they also call the root of all things. For there are Bythos and Sige, then Nous and Aletheia. And that this Monogenes, perceiving the purpose for which he had been put forth, himself put forth Logos and Zoe, father of all who were to be after him, and beginning and forming of the whole Pleroma; and that from Logos and Zoe were put forth, as a pair, Anthropos and Ecclesia; and that this is the original Ogdoad, root and substance of all things," etc. ¶ The old translation: "They say that there is in invisible and unutterable heights a certain perfect Aeon, who existed before: him they call Proarche and Propator and Bythos; and that he is invisible, and such that nothing can contain him. And since he was contained by none and was invisible, everlasting and unbegotten, he was in silence and great quiet through immeasurable ages. And that with him was also Ennoia, whom they also call Charis and Sige; and that at some time this Bythos willed to emit from himself the beginning of all things (and willed this emission to be sent forth as a seed), and deposited it, as in a womb, in her who was with him, Sige. She received this seed and, made pregnant, begot Nous, like and equal to him who had emitted him, and alone containing the greatness of the Father. — This Nous they call also the Only-begotten, and Father, and beginning of all things. — And that Truth was emitted together with him, and that this is the first and first-begotten Pythagorean quaternion, which they also call the root of all: for there are Bythos and Sige, then Nous and Aletheia. And that this Only-begotten, perceiving the purposes for which he had been brought forth, himself also emitted Logos and Zoe, father of all who were to come after him, and the beginning and formation of the whole Pleroma. And that from Logos and Zoe were emitted, by pairing, Man and Church; and that this is the first-begotten ogdoad, root and substance of all." THE EDITORS.

(printed under page 298)

Page

running head: 587 TERTULLIANI OPERUM PARS II. (cut off at the right edge of the image)
marginal letters: A dem non solus agnoscitur; B terna connubia valentinianorum deorum; C (48) Prima quadriga (commentary); D ρητον, καὶ ἀόρατον ... ἐν ἡσυχίᾳ (commentary, Greek of Irenaeus)
old-edition numerals: (none)

PL 2:588

et Ecclesia, quod in Patris gloriam fruticasset. Hinc numero gestientes ei ipsi tale quid Patri de suo offerre, alios ebulliunt fetus, proinde conjugaleis per copulam utriusque naturae: Hac Sermo et Vita decuriam Aeonum simul fundunt; illac Homo et Ecclesia duos amplius, aequiparando parentibus, quia et ipsi duo cum illis decem tot efficiunt, quot ipsi procreaverunt. Reddo nunc nomina, quos decuriam dixi: Bythos et Mixis: Ageratos et Henosis: Autophyes et Hedone: Acinetos et Syncrasis: Monogenes et Macaria. Contra, duodenarius numerus hi erunt: Paracletus et Pistis: Patricos et Elpis: Metricos et Agape: Ainus et Synesis: Ecclesiasticus et Macariotes: Theletus et Sophia. Cogor hic, quid ista nomina desiderent, proferre de pari exemplo. In scholis Carthaginensibus fuit quidam frigidissimus rhetor latinus, Phosphorus nomine: cum virum fortem peroraret: Venio, inquit, ad vos, optimi cives, de praelio, cum victoria mea, cum felicitate vestra, ampliatus, gloriosus, fortunatus, maximus, triumphalis. Et scholastici statim Familiae Phosphori

and Church, because it had sprouted forth to the glory of the Father. Hence, exulting in their number, and eager to offer to that very Father some such thing of their own, they bubble forth other offspring, likewise conjugal, through the coupling of both natures: on this side Word and Life pour out together a decade of Aeons; on that side Man and Church two more, matching their parents, because they too, two with those ten, make as many as they themselves procreated. I now give the names of those whom I called the decade: Bythos and Mixis; Ageratos and Henosis; Autophyes and Hedone; Acinetos and Syncrasis; Monogenes and Macaria. On the other side, the twelve in number will be these: Paracletus and Pistis; Patricos and Elpis; Metricos and Agape; Ainus and Synesis; Ecclesiasticus and Macariotes; Theletus and Sophia. I am compelled here to bring forward, from a like example, what these names lack. In the schools of Carthage there was a certain most frigid Latin rhetorician, Phosphorus by name: when he was declaiming in the role of a brave man, he said: I come to you, best citizens, from battle, with my victory, with your felicity, enlarged, glorious, fortunate, greatest, triumphal. And the students at once: Of the family of Phosphorus:

Editors' notes and page, col. 588

Footnotes

(63) ‹anchor: Hinc› · call in col 588

Huic Rhen. Jun. Seml.

"To this one" [Huic, for Hinc]: Rhenanus, Junius, Semler.

(printed under page 298)

(64) ‹anchor: conjugaleis› · call in col 588

Conjugalis Rhen. antiqua terminatione eis pro es.

"Conjugalis": Rhenanus; [the text keeps] the old ending -eis for -es.

(printed under page 298)

(65) ‹anchor: Autophyes› · call in col 588

Ageratos et Henosis : Antophyes omittit Rhen. Seml.

"Ageratos and Henosis: Antophyes [sic]" is omitted by Rhenanus and Semler.

(printed under page 298)

(66) ‹anchor: In scholis Carthaginensibus› · call in col 588

Isclis vett. editt. et codd. conjecturam Rhen. In scholis recepit Fran., alii in solis. Jun. retinet iselis.

"Isclis": the old editions and manuscripts; Rhenanus's conjecture "In scholis" was adopted by the Franeker edition; others "in solis"; Junius keeps "iselis".

(printed under page 298)

(67) ‹anchor: frigidissimus› · call in col 588

Rigidissimus Rhen. Seml.

"Most rigid" [Rigidissimus, for frigidissimus]: Rhenanus, Semler.

(printed under page 298)

(68) ‹anchor: Phosphorus› · call in col 588 (printed 67)

Jun. mavult Phosphorius et postea Phosphorii.

Junius prefers "Phosphorius", and afterwards "Phosphorii".

(printed under page 298)

(69) ‹anchor: cum victoria mea, cum› · call in col 588 (printed 62)

Tum Jun.

"Then" [Tum, for cum]: Junius.

Commentarius. (printed under page 298)

(51) ‹anchor: in scholis Carthaginensibus› · call in col 588

In scholiis Carthaginensibus. In antiquis exemplaribus legitur : In isclis. Quod fortasse est vocabulum Africanum. RIG.

"In the schools of Carthage." In the old copies it reads "In isclis", which is perhaps an African word. RIGAULT.

(printed under page 298)

Page

running head: …RUM PARS II. — SERIES I, POLEMICA. (start of head cut off at left edge of image)
marginal letters: A et Ecclesia, quod in Patris; B proferre de pari exemplo; C προβεβλῆσθαι κατὰ συζυγίαν (in Commentarius); D emiserat, et solum capientem (in Commentarius)
old-edition numerals: 553 after Hinc; 554 after nomine:
notes 63–65 are called in this column (Hinc, conjugaleis, Autophyes); n587 also carries them as "call above the crop" and should drop them (Q7b)

PL 2:589

: Φεῦ ! Audisti Fortunatam, et Hedonem, et Acinetum, et Theletum, acclama : Familiae Ptolomaei Φεῦ ! Hoc erit Pleroma illud arcanum, divinitatis tricenariae plenitudo. Videamus quae sint istorum privilegia numerorum, quaternarii, et octonarii, et duodenarii. Interim, in tricenario fecunditas tota deficit; castrata est vis et potestas et libido genitalis Aeonum. Quasi non et humerorum tanta adhuc coagula superessent, et nulla alia de paedagogio nomina. Quare enim non et quinquaginta et centum procreantur ? quare non et stercolae et syntrophi nominantur?

Pheu! You have heard of Fortunata, and Hedone, and Acinetus, and Theletus: cry out: Household of Ptolemy, Pheu! This will be that secret Pleroma, the fullness of the thirtyfold divinity. Let us see what the privileges of these numbers are, of the four, and of the eight, and of the twelve. Meanwhile, at the thirty all fecundity fails; the generative force and power and lust of the Aeons is castrated. As if there did not still remain such great clottings of numbers, and no other names from the nursery. For why are not fifty and a hundred also procreated? Why are not cradle-cleaners and foster-brothers also named?

Editors' notes and page, col. 589

Footnotes

Variæ lectiones. (printed under page 299)

(70) ‹anchor: phori› · call in col 589 (printed 75)

Phosphorifæ Rhen. qui suspicabantur Phosphoricæ.

"Phosphorifae": Rhenanus [and others], who suspected "Phosphoricae".

(printed under page 299)

(71) ‹anchor: Audisti› · call in col 589

Audis in Lat.

"Audis in": Latinius.

(printed under page 299)

(72) ‹anchor: Ptolomaei› · call in col 589

Ptolomæifæ Rhen. Seml. Oberth.

"Ptolomaeifae": Rhenanus, Semler, Oberthür.

(printed under page 299)

(73) ‹anchor: duodenarii› · call in col 589

Et denarii addendum esse Jun. suspicatur.

Junius suspects that "et denarii" [and of the decad] should be added.

(printed under page 299)

(74) ‹anchor: nulla alia› · call in col 589

Forte et mille alia Jun.

Perhaps "and a thousand others" [et mille alia]: Junius.

(printed under page 299)

(75) ‹anchor: stercolae› · call in col 589

Alii stercoiæ, inde sterceiæ vel stercææ Rhen. Rig. vel sterciæ: Quæ scripturæ omnes Jun. probantur.

Others "stercoiae"; hence "sterceiae" or "stercaeae", Rhenanus, Rigault; or "sterciae": all of which spellings Junius approves.

Commentarius. (printed under page 299)

(52) ‹anchor: Familiæ Phosphori› · call in col 589

Familiæ Phosphori. Id est sectatores Rhetoris illius Carthaginensis, et paulo post, familiæ Ptolemæi, familia enim hic pro familiare, ut apud Græcos οἰκεῖοι ἑταῖροι. LE PR.

"Of the household of Phosphorus": that is, the followers of that Carthaginian rhetor; and a little later, "of the household of Ptolemaeus"; for familia here stands for familiaris [intimate], as among the Greeks "household companions". LE PRIEUR.

(printed under page 299)

(53) ‹anchor: Φεῦ acclamant› · call in col 589

Φεῦ acclamant. Gratulantium uti idem adnotat) atque laudantium, et ad tantam præceptoris sui eloquentiam obstupescentium scholasticorum hic vox φεῦ. Apud Græcos φεῦ non solum dolentis est, sed et admirantis. Atqui etiam hic alludit ad verba Iren. lib. I, cap 5, Iu Iu, Pheu Pheu ! « Tragicum enim dicere oportet super hanc nominum fictionem. » Quod illustrat Epiphan. addita hac paraphrasi : « Sed et sacer (inquit) Irenæus deridens ipsos ob prædicta, tragicum illud in medium adduxit Iu Iu, et Pheu Pheu. Tragicum enim hoc revera ob talem calamitatem licet proferre eorum, qui ridicula hæc nominum figmenta descripserunt, et ejus qui tanta audacia citra omnem ruborem mendacio suo nomen imposuit. » Ita autem legi debere apud Iren. (imo etiam meo judicio apud Epiphan. Græce et Latine) comprobat Feuardentius ex Aristophane in Avibus, et in Ajace Sophoclis. PAMEL. [The words "obstupescentium" and "φεῦ non solum" are blotted on the scan; read as given.]

"They cry 'Pheu!'" Here the word pheu belongs (as the same writer notes) to scholars congratulating and praising, and astonished at the great eloquence of their master. Among the Greeks pheu is the cry not only of one grieving but also of one admiring. Yet here too he alludes to the words of Irenaeus bk. 1, ch. 5: "Iou, iou! Pheu, pheu!" "For one must speak in tragic tones over this fiction of names." Epiphanius illustrates this with the following paraphrase: "But the holy Irenaeus too," he says, "mocking them for what has been said, brought forward that tragic 'Iou, iou' and 'Pheu, pheu'. For this tragic cry may truly be uttered over such a calamity on the part of those who described these ridiculous fictions of names, and of him who with such audacity, past all blushing, gave a name to his lie." That it should be read so in Irenaeus (and indeed, in my judgement, in Epiphanius, in Greek and Latin) Feuardent proves from Aristophanes in the Birds and from Sophocles's Ajax. PAMELIUS.

(printed under page 299)

(54) ‹anchor: stercolæ et syntrophi› · call in col 589

Quare non et stercolæ et syntrophi nominantur ? Quæ præcessere, satis indicant accipienda hæc esse de pædagogio, hoc est, de cunarum curatoribus et alumnorum conlactaneis et conlusoribus. Cogitaveram de custodibus septi domestici, quos Græci dicunt, ἑρκίτας : ut Hercium Jovem et Hercios Lares, nec displicebat, quod vir doctissimus proposuit, συνερκείους. Verum hæc omnia longius abeunt ab veteris scripturæ vestigiis, quæ tamen quantum fieri potest premenda sunt, etiam cum inquinamenti periculo. Sic igitur habent libri veteres : Stercejæ et Syntrophi. Alii Sterceæ ; uno Vaticani, Stercojæ. Quod postremum quam proxime ad veritatem accedit. Manus antiquariorum sæpenumero sic peccant, ut scribant, pro l. Stercojæ, pro Stercolæ. Neimpe jocatur Septimus, et quærit ab Auctoribus Æonum , qui varias cellas in multiplicibus illis tabulatis et sexuum conjugia commiscebantur, unde fit ut tota fecunditas tricenario comprehendatur , quasi non supersint alia quamplurima de pædagogio nomina. Quare, inquit, non et Stercolæ et Syntrophi nominantur? Stercolas dicit, nutrices quæ cunas purgant aut motant, eadem forma qua Stercolum, qui stercorandis agris præsit. RIG.

"Why are not Stercolae and Syntrophi also named?" What has gone before shows clearly enough that these are to be understood of the nursery [paedagogium], that is, of those who tend the cradles and of the foster-brothers and playmates of the nurslings. I had thought of the guards of the household enclosure, whom the Greeks call herkitai — as Jupiter Herceus and the Hercean Lares — nor did I dislike what a most learned man proposed, synerkeioi. But all these depart too far from the traces of the old writing, which must nevertheless be followed as closely as possible, even at the risk of contamination. The old books, then, have "Stercejae and Syntrophi"; others "Sterceae"; one Vatican manuscript "Stercojae". This last comes nearest to the truth. Copyists' hands often go wrong like this, writing, for l, "Stercojae" for "Stercolae". Namely [printed Neimpe], Septimius [printed Septimus] is joking, and asks the authors of the Aeons, who were mixing various chambers in those many storeys and the pairings of the sexes, so that the whole fruitfulness is comprised in the number thirty, as though there were not very many other names left in the nursery. "Why," he says, "are not Stercolae and Syntrophi also named?" By Stercolae he means the nurses who clean or rock the cradles, by the same formation as Stercolus, who was in charge of manuring fields. RIGAULT.

(printed under page 299)

(55) ‹anchor: nominantur› · call in col 589

Nominantur. Quæ cum hoc Tertulliani capite apud Irenæum conveniunt, hic ex integro, et supra, apponenda volumus, et conferenda a studioso lectore qui haud ægre digito sentiet uter alteri præiverit. ¶ Irenæi. adversus Hæres. lib. I, cap. 1, n. 2, § 2, — Τούτους δὲ τοὺς Αἰῶνας εἰς δόξαν τοῦ πατρὸς προβεβλημένους, βουληθέντας καὶ αὐτοὺς διὰ τοῦ ἰδίου δοξάσαι τὸν πατέρα, προβαλεῖν προβολὰς ἐν συζυγίᾳ · τὸν μὲν Λόγον καὶ τὴν Ζωὴν μετὰ τὸ προβαλέσθαι τὸν Ἄνθρωπον καὶ τὴν Ἐκκλησίαν, ἄλλους δέκα Αἰῶνας ὧν τὰ ὀνόματα λέγουσι ταῦτα · Βυθιος καὶ Μῖξις, Ἀγήρατος καὶ Ἕνωσις, Αὐτοφυὴς καὶ Ἡδονή, Ἀκίνητος καὶ Σύγκρασις, Μονογενὴς καὶ Μακαρία · οὗτοι δέκα Αἰῶνες, οὓς καὶ φάσκουσιν ἐκ Λόγου καὶ Ζωῆς προβεβλῆσθαι · τὸν δὲ Ἄνθρωπον καὶ αὐτὸν προβαλεῖν μετὰ τῆς Ἐκκλησίας Αἰῶνας ; δώδεκα οἷς ταῦτα τὰ ὀνόματα χαρίζονται · Παράκλητος καὶ Πίστις, Πατρικὸς καὶ Ἐλπίς, Μετρικὸς καὶ Ἀγάπη, Ἀείνους καὶ Σύνεσις, Ἐκκλησιαστικὸς καὶ Μακαριότης, Θελητὸς καὶ Σοφία. ¶ § 3. Οὗτοί εἰσιν οἱ τριάκοντα Αἰῶνες τῆς πλάνης αὐτῶν τοῦτο τὸ ἀόρατον καὶ πνευματικὸν κατ' αὐτοὺς πλήρωμα τριχῇ διεσταμένον εἰς ὀγδοάδα καὶ δεκάδα, καὶ δωδεκάδα, κ. τ. λ. ¶ Interpretatio vetus. — § 2. Hos autem Æonas in gloriam Patris emissos, volentes et ipsos de suo clarificare Patrem emisisse emissiones in conjugatione ; Logon quidem et Zoen, posteaquam emissus est Homo et Ecclesia, alteros decem Æonas quorum nomina dicunt hæc : Bythius et Mixis; Ageratos et Henosis, Autophyes et Hedone, Acinetos et Syncrasis, Monogenes et Macaria. In decem Æones quos dicunt ex Logo et Zoe emissos. Anthropon autem et ipsum emisisse cum Ecclesia Æonas duodecim, quibus nomina hæc donant : Paracletus et Pistis, Patricos et Elpis, Metricos et Agape, Aenos et Synesis, Ecclesiasticos et Macariotes, Theletus et Sophia. ¶ § 3. Hi sunt triginta erroris eorum Æones qui tacentes et non agnoscuntur, hoc invisibile et spiritale secundum Pleroma tripartite divisum in octonationem, et decada et duodecada, etc. EDD.

"Are named." What in Irenaeus agrees with this chapter of Tertullian we wish to set down here in full, as above, to be compared by the studious reader, who will without difficulty feel with his finger which of the two went before the other. ¶ Irenaeus, Against Heresies bk. 1, ch. 1, no. 2, § 2: "And these Aeons, having been put forth to the glory of the Father, wishing themselves also to glorify the Father by something of their own, put forth emissions in pairs: Logos and Zoe, after putting forth Anthropos and Ecclesia, [put forth] ten other Aeons, whose names they give as these: Bythios and Mixis, Ageratos and Henosis, Autophyes and Hedone, Akinetos and Synkrasis, Monogenes and Makaria. These are ten Aeons, whom they also say were put forth from Logos and Zoe. And Anthropos himself too, with Ecclesia, put forth twelve Aeons, on whom they bestow these names: Parakletos and Pistis, Patrikos and Elpis, Metrikos and Agape, Aeinous and Synesis, Ekklesiastikos and Makariotes, Theletos and Sophia." ¶ § 3. "These are the thirty Aeons of their error, this invisible and spiritual Pleroma according to them, divided threefold into an ogdoad, a decad and a dodecad," etc. ¶ The old translation: § 2. "And these Aeons, emitted to the glory of the Father, wishing themselves also to glorify the Father from their own, emitted emissions in pairing: Logos and Zoe, after Man and Church had been emitted, ten other Aeons, whose names they give as these: Bythius and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria." Into ten Aeons, whom they say were emitted from Logos and Zoe. "And that Anthropos himself too, with Ecclesia, emitted twelve Aeons, to whom they give these names: Paracletus and Pistis, Patricos and Elpis, Metricos and Agape, Aenos and Synesis, Ecclesiasticos and Macariotes, Theletus and Sophia." ¶ § 3. "These are the thirty Aeons of their error," who are kept silent and are not known, "this invisible and spiritual Pleroma, divided in three parts into an ogdoad, a decad and a dodecad," etc. THE EDITORS.

(printed under page 299)

Page

running head: 589 LIBER ADV. VALENTI (cut off at the image edge)
marginal letters: A phori (52) : Φεῦ (53) ! Audisti; B (52) Familiae Phosphori. Id est sectatores Rheto- (in the commentary); C debere apud Iren. (imo etiam meo judicio apud (in the commentary); D numero sic peccant, ut scribant, pro l. Stercojae (in the commentary)
old-edition numerals: (none)
misprints kept as printed: humerorum (for numerorum)
notes 76, 77, (56), (57), printed under page 299, are called in col 590 and stand in n590 (Q7b)

PL 2:590

CAPUT IX.

Chapter IX.

Sed et hoc exceptio personarum est, quod solus ille Nus ex omnibus immensi patris fruitur notione, gaudens et exsultans, illis utique moerentibus. Plane Nus, quantum in ipso fuit, et voluerat et tentaverat caeteris quoque communicare quae norat, quantus et quam incomprehensibilis pater: sed intercessit mater Sige, illa scilicet, quae et ipsis haereticis suis tacere praescribit: etsi de patris nutu aiunt factum, volentis omnes in desiderium sui accendi. Itaque dum macerantur intra semetipsos, dum tacita cupidine cognoscendi

But this too is a respecting of persons, that that Nus alone out of them all enjoys knowledge of the immeasurable father, rejoicing and exulting, while the others, of course, grieve. Nus indeed, as far as lay in him, had both wished and attempted to share with the rest also what he knew, how great and how incomprehensible the father is; but mother Sige intervened, she, to be sure, who prescribes silence even to her own heretics; although they say it was done at the nod of the father, who wished all to be kindled with desire for himself. And so, while they pine away within themselves, while with a silent longing to know

Editors' notes and page, col. 590

Footnotes

Variæ lectiones. (printed under page 299)

(76) ‹anchor: moerentibus› · call in col 590

Merentibus Rhen. Seml. Oberth.

"To the deserving" [Merentibus]: Rhenanus, Semler, Oberthür.

(printed under page 299)

(77) ‹anchor: Plane Nus› · call in col 590

Et addit Rhen. Seml. et Oberth.

Rhenanus, Semler and Oberthür add "et".

Commentarius. (printed under page 299)

(56) ‹anchor: quæ et ipsis hæreticis suis tacere præscribit› · call in col 590

Quæ et ipsis hæreticis suis tacere præscribit. Valentinianis scilicet, quorum lenocinia sunt sancta silentio magno, sola taciturnitate cœlestia, ut dixit supra. RIG.

"Who also prescribes silence to her own heretics": to the Valentinians, that is, whose brothel-rites are made holy by great silence, heavenly by silence alone, as he said above. RIGAULT.

(printed under page 299)

(57) ‹anchor: volentis omnes in desiderium sui accendi› · call in col 590

Volentis omnes in desiderium sui accendi. Græca Irenæi quæ apud Epiphanium leguntur, expressit. Septimius : Διὰ τὸ θέλειν πάντας αὐτοὺς εἰς ἔννοιαν καὶ πόθον ζητήσεως τοῦ προειρημένου προπάτορος αὐτῶν ἀγαγεῖν. Nam aliud sonant Latina : Continuit autem eum Sige voluntate patris, quoniam nollet omnes hos intellectum et desiderium exquisitionis patris sui adducere. IDEM.

"Since he wished all to be kindled with desire for him." Septimius rendered the Greek of Irenaeus as read in Epiphanius: "because he wished to bring them all to the thought and longing of seeking their aforesaid Propator." For the Latin says something else: "But Sige held him back by the will of the Father, because he did not wish to bring all these to the understanding and desire of seeking out their Father." THE SAME.

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Page

running head: ADV. VALENTINIANOS.
marginal letters: A ‹CAPUT IX. Sed et hoc exceptio›; B ‹dioso lectore qui haud aegre›; C ‹τριχῆ διεσταμένον εἰς ὀγδοάδα›; D ‹tale secundum Pleroma tripartite›
old-edition numerals: 555 after ‹CAPUT IX.›

PL 2:591

patrem uruntur, pene scelus factum est. Namque ex illis duodecim Aeonibus, quos Homo et Ecclesia ediderant novissima natu Aeon (viderit soloecismus) Sophia enim nomen est, incontinentia sui, sine conjugis Phileti societate prorumpit in patrem inquirere, et genus contrahit vitii, quod exorsum quidem fuerat in illis aliis qui circa Nun, in hunc autem, id est in Sophiam derivarat, ut solent vitia in corpore alibi connata, in aliud membrum perniciem suam efflare. Sed enim sub praetexto dilectionis in patrem, aemulatio superabat in Nun solum de patre gaudentem.

the father they burn, a crime was almost committed. For of those twelve Aeons whom Man and Church had brought forth, the last-born Aeon (let the solecism see to itself, for her name is Sophia), through her lack of self-restraint, without the fellowship of her consort Philetus, bursts forth to inquire into the father, and contracts a kind of vice which had indeed begun in those others who were about Nus, but had flowed down into this one, that is, into Sophia, just as vices born elsewhere in the body are wont to breathe out their ruin into another member. But indeed, under the pretext of love towards the father, it was rivalry against Nus, who alone rejoiced in the father, that prevailed.

Editors' notes and page, col. 591

Footnotes

(The foot images show no author's text: all calls on this page stand above the crop.) Variæ lectiones. (printed under page 300)

(78) ‹anchor: not visible› · call above the crop

Ediderunt iidem.

"They published" [Ediderunt]: the same.

(printed under page 300)

(79) ‹anchor: not visible› · call above the crop

Suive Par. sine al. suine conjugis, sui sive Lat.

"Suive": Paris edition; "sine": others; "suine conjugis, sui sive": Latinius.

(printed under page 300)

(80) ‹anchor: not visible› · call above the crop

Satietate Rhen. e Gorziensi.

"By satiety" [Satietate]: Rhenanus, from the Gorze manuscript.

(printed under page 300)

(81) ‹anchor: not visible› · call above the crop

Vel in sophiam Rhen. et alii.

"Or into Sophia" [Vel in sophiam]: Rhenanus and others.

(printed under page 300)

(82) ‹anchor: not visible› · call above the crop

Conata Jun. e Vatic.

"Having attempted" [Conata]: Junius, from the Vatican manuscript.

(printed under page 300)

(83) ‹anchor: not visible› · call above the crop

Prætextu Par.

"By pretext" [Prætextu]: Paris edition.

(printed under page 300)

(84) ‹anchor: not visible› · call above the crop

Frustra erat forte Jun.

"It was in vain" [Frustra erat]: perhaps, Junius.

(printed under page 300)

(85) ‹anchor: not visible› · call above the crop

Oscedinis alii post Jun.

"Of yawning" [Oscedinis]: others, after Junius.

(printed under page 300)

(86) ‹anchor: not visible› · call above the crop

Hic comma ponit Rhen. et verba quædam... custos uncinis includuntur Par. Fran. Jun. autem legit in Horon incursasset quemdam (et hic vis est, fundamentum universitatis, illius extrinsecus custos) quem, etc.

Rhenanus puts a comma here, and the words "quaedam … custos" are enclosed in brackets in the Paris and Franeker editions; but Junius reads: "had run into a certain Horos (and this is the power, the foundation of the universe, its guard from outside), whom," etc.

(printed under page 300)

(87) ‹anchor: not visible› · call above the crop

Et quem Rhen. et alii.

"And whom" [Et quem]: Rhenanus and others.

(printed under page 300)

(88) ‹anchor: not visible› · call above the crop

De inclinata Rhen. quam lectionem Jun. ad Irenæi similitudinem magis putat accedere.

"From the inclined" [De inclinata]: Rhenanus, a reading Junius thinks comes closer to the likeness of Irenaeus.

(printed under page 300)

(89) ‹anchor: not visible› · call above the crop

Deposuit alii.

"Laid down" [Deposuit]: others.

Commentarius. (printed under page 300)

(58) ‹anchor: sine conjugis Phileti societate› · call above the crop

Sine conjugis Phileti societate. Iren. Sine complexu conjugis Theleti. IDEM. — Malim ego retinere Phileti quam Theleti. Sensui magis convenit. Amatoriam enim vult significare. LE PR.

"Without the fellowship of her consort Philetus." Irenaeus: "Without the embrace of her consort Theletus." THE SAME. — I would rather keep Philetus than Theletus; it suits the sense better, for he means to signify an amorous [passion]. LE PRIEUR.

(printed under page 300)

(59) ‹anchor: et extenditur affectione› · call above the crop (printed "(56)")

Et extenditur affectione. Irenæus, Cum extenderetur semper in priora ad ultionem ejus. In quibus verbis, aut mendum aliquod latet, ita ut legendum sit, ad dulcedinem ejus, est enim apud Epiphanium, τῆς ὑπὸ γλυκύτητος αὐτοῦ, aut ultionem dixit pro ulteriore conatu, seu potius dilectione; quod proxime antecedit. Barbare quidem utrumque, sed hominis, ut ipse de se ait, apud Celtas commorantis; in barbarum sermonem plerumque avocari. Græca certe faciliora sunt : Καὶ τὴν πρὸς αὐτὸν στοργὴν ἐκτεινόμενον ἀεὶ ἐπὶ τὸ πρόσθεν ὑπὸ τῆς γλυκύτητος αὐτοῦ. RIG.

"And is stretched out by affection." Irenaeus: "Since he was always stretched out towards what lay ahead, to his vengeance [ultionem]." In these words either some error lurks, so that we should read "to his sweetness", for in Epiphanius it is "by his sweetness"; or he said "ultio" for a further striving, or rather love, which comes just before. Both are barbarous, indeed, but they are the words of a man who, as he says of himself, lived among the Celts and was mostly drawn away into a barbarous speech. The Greek is certainly easier: "And being ever stretched forward in its love towards him by his sweetness." RIGAULT.

(printed under page 300)

(60) ‹anchor: in reliquam substantiam dissolvi› · call above the crop (printed "(90)")

In reliquam substantiam dissolvi. Ita ut quidquid substantiæ sibi reliquum erat dissolveretur. Irenæus : Absorptum fuisset et resolutum in universam substantiam. RIG.

"To be dissolved into the remaining substance": so that whatever substance remained to it would be dissolved. Irenaeus: "It would have been swallowed up and resolved into the universal substance." RIGAULT.

(printed under page 300)

(61) ‹anchor: totam Enthymesin exposuit› · call above the crop

Totam Enthymesin exposuit. Hoc est, deposuit Irenæus, Deposuisse pristinam intentionem cum ea quæ acciderat passione. ID. ¶ — Iren. adversus Hæres. lib. I, cap. 2, § 1. — Τὸν μὲν οὖν Προπάτορα αὐτῶν γινώσκεσθαι μόνῳ λέγουσι τῷ ἐξ αὐτοῦ γεγονότι Μονογενεῖ, τοῦτ' ἔστι τῷ Νῷ · τοῖς δὲ λοιποῖς πᾶσιν ἀόρατον καὶ ἀκατάληπτον ὑπάρχειν · μόνος δὲ ὁ Νοῦς κατ' αὐτοὺς ἐτέρπετο θεωρῶν τὸν Πατέρα, καὶ τὸ μέγεθος τὸ ἀμέτρητον αὐτοῦ κατανοῶν ἠγάλλετο, καὶ διενοεῖτο καὶ τοῖς λοιποῖς Αἰῶσιν ἀνακοινώσασθαι τὸ μέγεθος τοῦ Πατρὸς ἡλίκως τε καὶ ὅσως ὑπῆρχε, καὶ ὡς ἦν ἄναρχός τε καὶ ἀχώρητος, καὶ οὐ καταληπτὸς ἰδεῖν, κατέσχε δὲ αὐτὸν ἡ Σιγὴ βουλήσει τοῦ Πατρὸς, διὰ τὸ θέλειν πάντας αὐτοὺς εἰς ἔννοιαν καὶ πόθον ζητήσεως τοῦ προειρημένου προπάτορος αὐτῶν ἀγαγεῖν, καὶ οἱ μὲν λοιποὶ ὁμοίως Αἰῶνες ἡσυχῇ πως ἐπεπόθουν τὸν προβολέα τοῦ σπέρματος αὐτῶν ἰδεῖν, καὶ τὴν ἄναρχον ῥίζαν ἱστορῆσαι. ¶ § 2. Προήλατο δὲ πολὺ ὁ τελευταῖος καὶ νεώτατος τῆς δωδεκάδος, τῆς ὑπὸ τοῦ Ἀνθρώπου καὶ Ἐκκλησίας προβεβλημένος Αἰὼν, τοῦτ' ἔστιν ἡ Σοφία, καὶ ἔπαθε πάθος ἄνευ τῆς ἐπιπλοκῆς τοῦ ζυγοῦ τοῦ Θελητοῦ · ὃ ἐνήρξατο μὲν ἐν τοῖς περὶ τὸν Νοῦν, καὶ τὴν Ἀλήθειαν, ἀπέσκηψε δὲ εἰς τοῦτον τὸν παρατραπέντα, πρόφασιν μὲν ἀγάπης, τόλμης δὲ διὰ τὸ μὴ κεκοινωνῆσθαι τῷ Πατρὶ τῷ τελείῳ, πάθος καὶ ὁ Νοῦς · τὸ δὲ πάθος εἶναι ζήτησιν τοῦ πατρός · ἤθελε γάρ, ὡς λέγουσι, τὸ μέγεθος αὐτοῦ καταλαβεῖν · ἔπειτα μὴ δυνηθῆναι, διὰ τὸ ἀδυνάτῳ ἐπιβαλεῖν πράγματι, καὶ ἐν πολλῷ πάνυ ἀγῶνι γενόμενον, κ. τ. λ. Ἐκτεινόμενον ἀεὶ ἐπὶ τὸ πρόσθεν, ὑπὸ τῆς γλυκύτητος αὐτοῦ τελευταῖον ἂν καταπεπόσθαι, καὶ ἀναλελύσθαι εἰς τὴν ὅλην οὐσίαν εἰ μὴ τῇ στηριζούσῃ, καὶ ἐκτὸς τοῦ ἀῤῥήτου μεγέθους φυλασσούσῃ τὰ ὅλα συνέτυχε δυνάμει · ταύτην δὲ τὴν δύναμιν καὶ Ὅρον καλοῦσι, κ. τ. λ. Καὶ μόγις ἐπιστρέψαντα εἰς ἑαυτὸν... ἀποθέσθαι τὴν προτέραν ἐνθύμησιν σὺν τῷ ἐπιγινομένῳ πάθει ἐκ τοῦ ἐκπλήκτου ἐκείνου θαύματος. ¶ Interpretatio vetus. — § 1. Et Propatorem quidem eorum cognosci soli dicunt ei qui ex eo natus est, Monogeni, hoc est, No : Reliquis vero omnibus invisibilem et incomprehensibilem esse. Solus autem Nus secundum eos delectabatur videns Patrem et magnitudinem immensam ejus considerans exsultabat et excogitabat reliquis quoque Æonibus participare magnitudinem Patris; quantus et quemadmodum erat sine initio, et incapabilis et incomprehensibilis ad videndum. Continuit autem eum Sige voluntate Patris, quoniam vellet omnes hos in intellectum et desiderium exquisitionis Patris sui adducere. Et reliqui quidem Æones omnes tacite quodammodo desiderabant prolatorem seminis sui videre, et eam, quæ sine initio est, radicem contemplari. ¶ § 2. Præsiliit autem valde ultimus et junior de duodecada ea quæ ab anthropo et Ecclesia emissa fuerat, Æon ; hoc est, Sophia; et passa est passionem sine complexu conjugis Theleti : quæ exorsa quidem fuerat in iis qui sunt erga Nun et Alethiam ; derivavit autem in hunc Æonem, id est, Sophiam, demutatam sub occasione quidem dilectionis ; temeritatis autem, quoniam non communicaverat Patri perfecto, quemadmodum et Nus. Passionem autem esse exquisitionem Patris : volunt enim, ut dicunt, magnitudinem ejus comprehendere. Dehinc cum non posset, quoniam impossibilem rem aggrederetur, in magna agonia constitutum propter magnitudinem altitudinis et propter quod investigabile Patris est et propter eam, quæ erat erga eum, dilectionem, cum extenderetur semper in priora, a dulcedine ejus novissime forte absorptum fuisse et resolutum in universam substantiam, nisi ei quæ confirmat et extra inenarrabilem magnitudinem custodit omnia, occurrisset virtuti. Hanc autem virtutem et Horon vocant a qua abstentum et confirmatum, vix reversum in semetipsum, et credentem jam quoniam in (continues)

"Laid out the whole Enthymesis": that is, set it aside. Irenaeus: "She laid aside her former intention together with the passion that had befallen her." THE SAME. ¶ — Irenaeus, Against Heresies bk. 1, ch. 2, § 1: "They say, then, that their Propator was known only to the Monogenes who came from him, that is, to Nous, but was invisible and incomprehensible to all the rest. Nous alone, according to them, delighted in beholding the Father and rejoiced in contemplating his immeasurable greatness; and he purposed to share with the other Aeons too the greatness of the Father, how great and how vast he was, and how he was without beginning and uncontainable and not to be grasped by sight; but Sige restrained him by the Father's will, because he wished to bring them all to the thought and longing of seeking their aforesaid Propator. And the other Aeons likewise, in a certain quiet way, longed to see the emitter of their seed and to learn of the root without beginning." ¶ § 2. "But the last and youngest Aeon of the dodecad put forth by Anthropos and Ecclesia — that is, Sophia — leapt far forward, and suffered a passion without the embrace of her consort Theletos. It had begun among those around Nous and Aletheia, but it broke out into this one who was turned aside, on the pretext of love, but in truth of rashness, because she had not had communion with the perfect Father, [like] [printed pathos] Nous. The passion was a seeking of the Father; for she wished, as they say, to grasp his greatness; then she could not, because she was attempting an impossible thing, and finding herself in very great struggle," etc. "Being ever stretched forward, she would at last have been swallowed up by his sweetness and dissolved into the universal substance, had she not met the power that makes firm and guards all things outside the unutterable greatness; this power they also call Horos," etc. "And having with difficulty turned back to herself … she laid aside her former intention together with the passion that had come upon her from that stunning wonder." ¶ The old translation: § 1. "And they say that their Propator is known only to him who was born from him, the Monogenes, that is, Nous; but to all the rest he is invisible and incomprehensible. Nous alone, according to them, delighted in seeing the Father, and, contemplating his immense greatness, exulted, and planned to share with the other Aeons too the greatness of the Father, how great he was and in what way he was without beginning, uncontainable and incomprehensible to sight. But Sige held him back by the Father's will, because he wished to bring all these to the understanding and desire of seeking out their Father. And all the other Aeons, in a manner silently, desired to see the emitter of their seed and to contemplate the root that is without beginning." ¶ § 2. "But the last and youngest Aeon of that dodecad which had been emitted by Anthropos and Ecclesia — that is, Sophia — leapt far forward, and suffered a passion without the embrace of her consort Theletus. It had begun in those around Nous and Aletheia, but it passed into this Aeon, that is, Sophia, who was changed, on the pretext indeed of love but in truth of rashness, because she had not had communion with the perfect Father, as Nous had. The passion, they say, was a seeking of the Father; for they want, as they say, to grasp his greatness. Then, since she could not, because she was attempting an impossible thing, being in great agony on account of the greatness of the height, and because the Father is unsearchable, and on account of the love she had towards him, since she was always stretched out towards what lay ahead, she would perhaps at last have been swallowed up by his sweetness and dissolved into the universal substance, had she not met the power that makes firm and guards all things outside the unutterable greatness. This power they also call Horos, by which she was held back and made firm, scarcely returned to herself, and now believing that in (continues)

(printed under page 300)

Page

running head: 591 TERTULLIANI OPERUM PARS II. - (cut off at the image edge)
marginal letters: A patrem uruntur, pene scelus factum est; B (58) Sine conjugis Phileti societate (in the Commentarius); C (61) Totam Enthymesin exposuit (in the Commentarius); D § 2. Προήλατο δὲ πολὺ (Greek from Irenaeus in the Commentarius)
old-edition numerals: 556 after quidem

PL 2:592

Ut vero impossibilia contendens Sophia frustrarat. et vincitur difficultate, et extenditur affectione, modico abfuit prae vi dulcedinis et laboris devorari, et in reliquam substantiam dissolvi, nec alias quas pereundo cessasset, nisi bono fato in Horon incursasset, (quaedam et huic vis est, fundamentum, universitatis illius extrinsecus custos), quem et Crucem appellant, et Lytroten, et Carpisten. Ita Sophia periculo exempta, et tarde persuasa, declinata investigatione patris conquievit, et totam Enthymesin, id est, animationem cum Passione quae insuper acciderat, exposuit.

But when Sophia, striving after impossible things, had been frustrated, she is both overcome by the difficulty and stretched out by her affection; she came within a little of being devoured, through the force of the sweetness and of the toil, and of being dissolved into the remaining substance, nor would she have ceased otherwise than by perishing, had she not by good fortune run into Horos (this too is a certain power, the foundation, the guardian of that universe from without), whom they also call Cross, and Lytrotes, and Carpistes. Thus Sophia, rescued from danger and slowly persuaded, turned aside from the investigation of the Father and came to rest, and put away the whole Enthymesis, that is, the animation, together with the Passion which had befallen it besides.

Editors' notes and page, col. 592

Page

running head: [cut off at left edge] UM PARS II. — SERIES I, POLEMICA. 592
marginal letters: A ‹Ut vero impossibilia contendens›; B ‹γενόμενον, κ. τ. λ. (in the Commentarius)›; C ‹intellectum et desiderium exquisitionis (in the Commentarius)›; D ‹posset, quoniam impossibilem rem (in the Commentarius)›
old-edition numerals: (none)
other: misprint set as printed in the text: "quas" (for quam, "nec alias quas pereundo"); the English renders the sense of quam.

PL 2:593

CAPUT X.

Chapter X.

Sed quidam exitum Sophiae, et restitutionem, aliter somniaverunt. Post irritos conatus et spei dejectionem, deformatam eam pallore credo, et macie et incuria formae, uti quae patrem non minus denegatum dolebat quam amissum. Dehinc illo moerore ex semetipsa sola, nulla opera conjugii concepit, et procreat feminam. Miraris haec? Et gallina sortita est de suo parere. Sed et vultures feminas tantum aiunt: et tamen sine masculo mater. Primo quidem contristari propter inconsummationem generationis: metuere postremo ne finis quoque insisteret: haerere de ratione casus: curare de occultatione. Remedia nusquam. Ubi enim jam tragoediae et comaediae, a quibus forma mutuaretur exponendi, quod citra pudorem erat natum? Dum in malis res est, suspicit, convertit ad Patrem, sed incassum enisa, et vires deserebant, in preces succidit, Tota etiam propinquitas

But certain people have dreamed up the departure and restoration of Sophia in another way. After her vain attempts and the casting down of her hope, she was, I suppose, disfigured by pallor, by leanness and by neglect of her appearance, as one who grieved over the Father denied to her no less than over the Father lost. Then, in that grief, from herself alone, with no help from a consort, she conceived, and brings forth a female. Do you wonder at this? The hen too has been allotted the power to bring forth of her own. And they say also that vultures are females only: and yet a mother without a male. At first indeed [she was] saddened on account of the incompleteness of the generation; afterwards she feared that an end too might press upon her; she was at a loss as to the cause of the mishap; she was anxious about concealment. Remedies were nowhere. For where then were the tragedies and comedies, from which she might borrow a manner of exposing what had been born short of decency? While the matter is in a bad way, she looks up, turns to the Father, but having striven in vain, and her strength was failing, she sinks down into prayers. The whole kindred too

Editors' notes and page, col. 593

Footnotes

Variæ lectiones. (printed under page 301)

(90) ‹anchor: sine masculo mater› · call in col 593

Matres Jun.

"Mothers" [Matres]: Junius.

(printed under page 301)

(91) ‹anchor: citra pudorem› · call in col 593

Circa pudorem Rhen. et Seml.

"About shame" [Circa pudorem]: Rhenanus and Semler.

(printed under page 301)

(92) ‹anchor: et vires deserebant› · call in col 593

Ut Jun.

"As" [Ut, for et]: Junius.

(printed under page 301)

(93) ‹anchor: in preces succidit› · call in col 593

Succedit Rhen. et alii.

"Succeeds" [Succedit]: Rhenanus and others.

(printed under page 301)

(94) ‹anchor: not visible› · call above the crop

Forte potuit Jun.

Perhaps "could" [potuit]: Junius.

(printed under page 301)

(95) ‹anchor: not visible› · call above the crop

Pavor et. Jun. antea pavorem.

"Fear and" [Pavor et]: Junius; before, "pavorem".

(printed under page 301)

(96) ‹anchor: not visible› · call above the crop

Per Monogenem Nun in hæc promit. Rhen. et alii præmittit mendose Jun.

"Through Monogenes Nous he brings forth for these things" [promit]: Rhenanus and others; "præmittit" [sends ahead], wrongly, Junius.

(printed under page 301)

(97) ‹anchor: not visible› · call above the crop (printed 96)

Fœminamare Par. Fran. Rig.

"Female-male" [Fœminamare]: Paris, Franeker editions, Rigault.

(printed under page 301)

(61) ‹anchor: totam Enthymesin exposuit› · call on p. 300

(continued) comprehensibilis est Pater, deposuisse pristinam intentionem, cum ea, quæ acciderat passione, ex illa stuporis admiratione. EDD.

(printed under page 301)

(62) ‹anchor: sed et vultures feminas tantum aiunt› · call in col 593

Sed et vultures feminas tantum aiunt. Sic vetus exemplar. Qui parere inserunt, dictionis Tertullianicæ acumen non capiunt. RIG.

"But they say that vultures, too, are females only." So the old copy. Those who insert "parere" [to bear young] do not grasp the point of Tertullian's diction. RIGAULT.

(printed under page 301)

(63) ‹anchor: primo quidem contristari› · call in col 593

Primo quidem contristari propter inconsummationem generationis. Irenæus iisdem verbis : « Primo quidem contristatam propter inconsummationem generationis. » Unde manifestum est Latina Irenæi versata esse manibus Tertulliani. Sed et rursus occurrunt alia quæ persuadeant ipsum etiam vidisse Græca, quæ apud Epiphanium leguntur. ID.

"At first to be grieved on account of the incompleteness of the birth." Irenaeus in the same words: "At first grieved on account of the incompleteness of the birth." From which it is clear that the Latin Irenaeus passed through Tertullian's hands. But other things again occur which persuade one that he also saw the Greek, which is read in Epiphanius. THE SAME [Rigault].

(printed under page 301)

(64) ‹anchor: tragœdiæ et comœdiæ› · call in col 593

Ubi enim jam tragœdiæ et comœdiæ. Etenim illic narrantur expositi infantes de pudendis et furtivis amplexibus nati, hæc vero ἄζυγος de suo pepererat. ID.

"For where now were the tragedies and comedies?" For in them are told stories of exposed infants born of shameful and stolen embraces, whereas she, unpaired [azygos], had given birth of herself. THE SAME.

(printed under page 301)

(65) ‹anchor: vel maxime Nus› · call above the crop

Vel maxime Nus. Hoc non habent Latina Irenæi; Græca sic habent; συνδεηθῆναι δὲ αὐτῇ καὶ τοὺς λοιποὺς αἰῶνας · μάλιστα δὲ τὸν νοῦν. Sed ex his emendanda sunt Latina : « Una autem cum ea rogasse et reliquos Æonas, maxime autem Nun. Hinc dicunt primum initium habuisse, » etc. Vulgo legitur : « Cum ea rogasse et reliquos Æonas, maxime autem hinc dicunt, » etc. ID.

"And above all Nous." The Latin Irenaeus does not have this; the Greek has it thus: "and the other Aeons joined her in entreaty, above all Nous." The Latin should be emended from this: "And together with her the other Aeons also entreated, above all Nous. Hence they say [substance] had its first beginning," etc. The common reading is: "that with her the other Aeons also entreated, but above all hence they say," etc. THE SAME.

(printed under page 301)

(66) ‹anchor: femina mare› · call above the crop

Femina mare. Iren. Masculo femina. Duriuscula est ejusmodi compositio, Græcis est elegans, Latinis non item ; quasi diceret : masculo-feminia ἀῤῥενόθηλυς id significat Græcis. Ita Tullius hermeraclas et Hermerathenas ait icunculas, lib. I epist. ad Atticum. LE PR.

"Female-male." Irenaeus: "male-female". A compound of this kind is rather harsh; elegant in Greek, not so in Latin; as if he said "male-female", which arrhenothēlys signifies in Greek. So Cicero speaks of little images "Hermeracles" and "Hermathenas" [printed Hermerathenas], bk. 1 of the letters to Atticus. LE PRIEUR.

(printed under page 301)

Page

running head: 593 LIBER ADV. VALENTIN[IANOS] (cut off at the right edge)
marginal letters: A CAPUT X.; B mutuaretur exponendi, quod citra; C (63) Primo quidem contristari (commentary, not set); D (66) Femina mare (commentary, not set)
old-edition numerals: 557 before CAPUT X; 558 after etiam

PL 2:594

pro ea supplicat, vel maxime Nus quidni? causa mali tanti. Nullus tamen Sophiae exitus vacuit, omnes aerumnae ejus operantur. Siquidem et illa tunc conflictatio in Materiae originem pervenit, ignorantia, pavor, moeror, substantiae fiunt. Ibi demum pater aliquando motus, per Monogenen Nun, quem supra diximus Horon, in haec promit in imagine sua femina mare, quia de patris sexu ita variant. Adjiciunt autem, Horon, etiam Metagogea (id est circumductorem) vocari, et Horotheten. Hujus praedicant opera, et repressam ab illicitis, et purgatam a malis, et deinceps confirmatam Sophiam, et conjugio restitutam, et ipsam quidem in Pleromatis censu remansisse. Enthymesin vero ejus et illam appendicem Passionem ab Horo relegatam et crucifixam, et extra eum factam, Malum, quod aiunt, foras: spiritalem tamen substantiam illam, ut naturalem quemdam impetum Aeonis, sed

pleads for her, Nus most of all — and why not? the cause of so great an evil. Yet no outcome of Sophia went for nothing; all her troubles are put to work. For indeed that struggle of hers then came to be the origin of Matter: ignorance, fear, grief become substances. Then at last the Father, moved at length, through Monogenes Nus brings forth for these things the one we spoke of above, Horos, in his own image, a female male, since they vary in this way about the Father's sex. They add, moreover, that Horos is also called Metagogeus (that is, the one who leads round) and Horothetes. His works they proclaim: that Sophia was both held back from things unlawful and cleansed from evils, and thereafter made firm and restored to her marriage, and that she herself indeed remained in the register of the Pleroma. But her Enthymesis, and that Passion appended to it, were banished by Horos and crucified and made to be outside him — Evil, as they say, out of doors; yet that was a spiritual substance, as a certain natural impulse of an Aeon, but

Editors' notes and page, col. 594

Footnotes

(98) ‹anchor: et extra eum factam› · call in col 594

Ævum Rhen. Seml.

"Age" [Ævum, for eum]: Rhenanus, Semler.

Commentarius. (printed under page 301)

(67) ‹anchor: Enthymesin› · call in col 594

Enthymesin. Iren. Concupiscentiam cum passione. ID.

"Enthymesis." Irenaeus: "Desire together with passion." THE SAME.

(printed under page 301)

(68) ‹anchor: vero ejus› · call in col 594

Et illam appendicen passionem. Hoc habet Septimius ab Irenæo Latino. RIG.

"And that appendage, Passion." Septimius has this from the Latin Irenaeus. RIGAULT.

(printed under page 301)

(69) ‹anchor: et extra eum factam› · call in col 594

Extra ævum factam, legitur in antiquis exemplaribus. Attamen scribendum : Et extra eum factam. Nam ipsissima verba sunt Irenæi Latini. Et in Græco legitur, ἐκτὸς αὐτοῦ γενομένην. ID.

"Placed outside the age" is read in the old copies. Yet we should write: "And placed outside him." For these are the very words of the Latin Irenaeus. And in the Greek we read "having come to be outside him". THE SAME.

(printed under page 301)

(70) ‹anchor: impetum Æonis› · call in col 594

Æonis. Tertullianus in præcedentibus capitibus cum Irenæo conferri non potuit quin se non tantum imitantis, sed legentis, lectaque edentis morem aperte profiteretur. Idem iterum, iterumque ex afferendis infra Irenæi verbis, luce meridiana clarius emicabit. Nonnulla præsertim in præsenti capite, prorsus prævia non indigerent animadversione, ut oculos vel cæca incredulitate occlusos perstringant, argumentoque sint hæc ipsamet quæ habemus Irenæi opera fuisse fontem unde plenis haustibus Septimius accipere non dubitaverit. Hæc porro sunt notatu dignissima : 1° Tertullianus in iisdem ac interpres mendis ipsismet terminis labitur; hinc uterque legit τέλος pro τελείως finem*que est interpretatus : 2° eadem uterque verbo ad verbum habet sub hujus capitis finem, nempe : « Ut naturalem quemdam impetum Æonis, sed informem et sine specie, » aut pro suo more audaciori Tertullianus, *inspectatam, etc.; 3° eadem ad litteram verba habent optimæ Tertulliani ac Irenæi editiones paulo supra, versus ejusdem capitis initium : « Primo quidem contristari propter inconsummationem generationis metuere. » Hæc ultima, sola Rhenani editione imperfecta nixus, Semlerus omittere non dubitavit ; cætera autem, quæ illum non minus ac ista confodiunt, dare debuit, imo et confiteri hinc et inde ea esse prorsus consimilia. Totum vero hoc Irenæi caput ex integro hic subjiciendum est ¶ Lib. I, cap. 2, § 3. — Ἔνιοι δὲ αὐτῶν πῶς τὸ πάθος τῆς Σοφίας, καὶ τὴν ἐπιστροφὴν μυθολογοῦσιν · ἀδυνάτῳ καὶ ἀκαταλήπτῳ πράγματι αὐτὴν ἐπιχειρήσασαν, τεκεῖν οὐσίαν ἄμορφον, οἵαν φύσιν εἶχε, θήλειαν τεκεῖν · ἣν καὶ κατανοήσασαν, πρῶτον μὲν λυπηθῆναι, διὰ τὸ ἀτελὲς τῆς γενέσεως, ἔπειτα φοβηθῆναι μηδὲ αὐτὸ, τὸ εἶναι τελείως ἔχειν · εἶτα ἐκστῆναι καὶ ἀπορῆσαι ζητοῦσαν τὴν αἰτίαν, καὶ ὄντινα τρόπον ἀποκρύψει τὸ γεγονός. Ἐγκαταγενομένην δὲ τοῖς πάθεσι, λαβεῖν ἐπιστροφήν, καὶ ἐπὶ τὸν Πατέρα ἀναδραμεῖν πειραθῆναι, καὶ μέχρι τινὸς τολμήσασαν, ἐξασθενῆσαι, καὶ ἱκέτιν τοῦ Πατρὸς γενέσθαι, συνδεηθῆναι δὲ αὐτῇ καὶ τοὺς λοιποὺς Αἰῶνας, μάλιστα δὲ τὸν Νοῦν · ἐντεῦθεν λέγουσι πρώτην ἀρχὴν ἐσχηκέναι τὴν οὐσίαν, τῆς ὕλης ἐκ τῆς ἀγνοίας, καὶ τῆς λύπης, καὶ τοῦ φόβου, καὶ τῆς ἐκπλήξεως. ¶ § 4. Ὁ δὲ πατὴρ τὸν προειρημένον · Ὅρον ἐπὶ τούτοις διὰ τοῦ Μονογενοῦς προβάλλεται ἐν εἰκόνι ἰδίᾳ, κ. τ. λ. Τὸν (continues)

"Of the Aeon." In the preceding chapters Tertullian could not be compared with Irenaeus without openly showing himself in the manner not only of one imitating, but of one reading, and publishing what he had read. The same will shine out again and again, clearer than noonday light, from the words of Irenaeus to be cited below. Some things, especially in the present chapter, would need no preliminary remark at all to dazzle eyes shut even by blind incredulity, and to be proof that these very works of Irenaeus that we have were the spring from which Septimius did not hesitate to draw in full draughts. These points, moreover, are most worth noting: 1. Tertullian slips into the same errors as the translator, in the very same terms; hence both read telos for teleiōs and translated it "end". 2. Both have the same words, word for word, towards the end of this chapter, namely: "as a certain natural impulse of the Aeon, but formless and without shape", or, in Tertullian's bolder manner, "unsightly" [inspectatam], etc. 3. The best editions of Tertullian and Irenaeus have the same words to the letter a little above, towards the beginning of the same chapter: "At first to be grieved on account of the incompleteness of the birth, to fear." These last words Semler, relying only on Rhenanus's imperfect edition, did not hesitate to omit; but the rest, which pierce him no less than these, he should have given, and indeed confessed that on both sides they are entirely alike. This whole chapter of Irenaeus must be set out here in full. ¶ Bk. 1, ch. 2, § 3. — "But some of them tell this kind of myth about the passion of Sophia and her turning back: that, having attempted an impossible and incomprehensible thing, she bore a formless substance, such a nature as a female could bear; and that, perceiving it, she was first grieved because of the incompleteness of the birth, then feared lest it should not even have being perfectly; then she was beside herself and at a loss, seeking the cause and how she might hide what had come about. Being immersed in her passions, she took a turn back and tried to run up to the Father, and, having dared up to a point, grew weak and became a suppliant of the Father; and the other Aeons joined her in entreaty, above all Nous. From this, they say, the substance of matter had its first beginning, from ignorance, grief, fear and consternation." ¶ § 4. "And the Father, upon this, puts forth through Monogenes the aforesaid Horos in his own image," etc. "The (continues)

(printed under page 301)

Page

running head: [LIBER] ADV. VALENTINIANOS. 594 (left part of the head cut off in the image)
marginal letters: A ‹pinquitas pro ea supplicat›; B ‹cem Passionem ab Horo›; C ‹perstringant, argumentoque›; D ‹Lib. I, cap. 2, § 3.›
old-edition numerals: 559 after ‹Aeonis (70),›
other: text opens with the second half of "pro-|pinquitas", which stands whole at the end of col. 593; commentary opens with "rem", the end of a word split from col. 593's commentary, likewise left to 593.
other: UNSURE: Greek "πῶς" (Irenaeus usually reads πως) and "ἰδία" (no iota subscript visible) set as printed; "Primo quidem contristari propter inconsummationem generationis metuere" set as printed. Commentary ends mid-sentence at "Τὸν", continued in col. 595.

PL 2:595

informem et inspeciatam, quatenus nihil apprehendis et : ideoque fructum infirmum, et feminam pronuntiatam:

formless and without appearance, inasmuch as she had grasped nothing: and for that reason a fruit pronounced weak and female:

CAPUT XI.

Chapter XI.

Igitur post Enthymesin extorrem, et matrem ejus Sophiam conjugi reducem, ille iterum Monogenes, ille Nus, otiosus plane de patris cura atque prospectu, solidandis rebus, et Pleromati muniendo, jamque figendo, ne qua ejusmodi rursus concussio incuteret, novam excludit copulationem, Christum et Spiritum sanctum: turpissimum par duorum masculorum: aut femina erit Spiritus sanctus: et vulneratur a femina masculus. Numen his datur unum, procurare concinnationem Aeonum. Et ab ejus officii societate, duae scholae protinus, duae cathedrae, inauguratio quaedam dividendae doctrinae Valentini. Christu erat

Therefore, after Enthymesis was banished and her mother Sophia was led back to her consort, that same Monogenes, that Nus, plainly at leisure from the father's care and oversight, in order to make things solid and to fortify the Pleroma, and now to fix it, so that no shaking of that kind should strike it again, hatches out a new pairing, Christ and the Holy Spirit: a most shameful pair of two males; or else the Holy Spirit will be female, and the male is wounded by a female. A single function is given to them, to bring about the harmonizing of the Aeons. And from the partnership in this office there arise at once two schools, two chairs, a kind of inauguration of the dividing of Valentinus' doctrine. It was Christ's

Editors' notes and page, col. 595

Footnotes

Variæ lectiones. (printed under page 302)

(99) ‹anchor: jamque figendo› · call in col 595

Etiamque Jun.

"And also" [Etiamque]: Junius.

(printed under page 302)

(1) ‹anchor: concussio incuteret› · call in col 595

Incurreret Fran. Par.

"Would run into" [Incurreret]: Franeker, Paris editions.

(printed under page 302)

(2) ‹anchor: procurare concinnationem› · call in col 595

Consummationem reponebat Pam. concinnationem defendit Lat.

Pamelius restored "consummationem" [completion]; Latinius defends "concinnationem" [arrangement].

(printed under page 302)

(3) ‹anchor: Christi erat› · call in col 595

Christi enim erat docere Æonas Jun. sic et Irenæus docuisse.

"For it was Christ's task to teach the Aeons": Junius; so also Irenaeus has "taught".

(printed under page 302)

(4) ‹anchor: quam rem plane› · call in col 596

Quam rem piam Fran. Par.

"Which pious thing" [Quam rem piam]: Franeker, Paris editions.

(printed under page 302)

(5) ‹anchor: ita discunt› · call in col 596

Discedunt Rhen. Seml. Oberth.

"They depart" [Discedunt]: Rhenanus, Semler, Oberthür.

(printed under page 302)

(6) ‹anchor: ne nossent› · call in col 596

Nosse ne nos illud magis Rhen. Seml. Illud magis doctrinæ Rig. Illam magis doctrinæ Fran. Par. Illud magis denotabo, doctrinæ perversitatem; quod doceantur Jun. e mss.

"To know, lest we that the more": Rhenanus, Semler. "That the more of the doctrine": Rigault. "That [fem.] the more of the doctrine": Franeker, Paris editions. "That I shall mark the more, the perversity of the doctrine, that they are taught": Junius, from the manuscripts.

(printed under page 302)

(7) ‹anchor: expedire› · call in col 596

Experire Rhen. Seml. Oberth.

"Try" [Experire]: Rhenanus, Semler, Oberthür.

Commentarius. (printed under page 302)

(70) ‹anchor: impetum Æonis› · call on p. 301

(continued) γὰρ πατέρα ποτὲ μὲν μετὰ συζυγίας τῆς Σιγῆς, ποτὲ δὲ καὶ ὑπὲρ ἄῤῥενος, καὶ ὑπὲρ θῆλυ εἶναι θέλουσι! Τὸν δὲ Ὅρον τοῦτον καὶ Συλλυτρωτήν, καὶ Καρπιστήν, καὶ Ὁροθέτην, καὶ Μεταγωγέα καλοῦσι. Διὰ δὲ τοῦ Ὅρου τούτου φασὶ κεκαθάρθαι, καὶ ἀποκατασταθῆναι τῇ συζυγίᾳ · χωρισθείσης γὰρ τῆς Ἐνθυμήσεως ἀπ' αὐτῆς · σὺν τῷ ἐπιγινομένῳ πάθει, αὐτὴν μὲν ἐντὸς Πληρώματος εἶναι, τὴν δὲ ἐνθύμησιν αὐτῆς · σὺν τῷ πάθει, ὑπὸ τοῦ Ὅρου ἀφορισθῆναι, καὶ ἀποστερηθῆναι, καὶ ἐκτὸς αὐτοῦ γενομένην, εἶναι μὲν πνευματικὴν οὐσίαν, φυσικήν τινα Αἰῶνος ὁρμὴν τυγχάνουσαν, ἄμορφον δὲ καὶ ἀνείδεον διὰ τὸ μηδὲν καταλαβεῖν · καὶ διὰ τοῦτο καρπὸν ἀσθενῆ καὶ θῆλυν αὐτὸν λέγουσι, κ. τ. λ. [The words after the second ὑπὲρ are blurred on the scan; read as θῆλυ.] ¶ Interpretatio vetus. — § 3. Quidam autem ipsorum hujusmodi passionem et reversionem Sophiæ velut fabulam narrant : impossibilem et incomprehensibilem rem eam aggressam, peperisse substantiam informem, qualem naturam habebit femina parere : in quam cum intendisset, primo quidem contristatam, propter inconsummationem generationis ; post deinde timuisse, ne hoc ipsum finem habeat : dehinc expavisse et aporiatam, id est, confusam, quærenten causam, et quemadmodum absconderet id, quod erat natum. In iis autem passionibus factam, accepisse regressionem et in Patrem regredi conari : et aliquandiu ausam, tamen defecisse, et supplicem Patris factam. Una autem cum ea rogasse et reliquos Æonas, maxime autem Nun. Hinc dicunt primum initium habuisse substantiam materiæ, de ignorantia et tædio et timore et stupore. ¶ § 4. Pater autem prædictum Horon super hæc per Monogenem præmittit in imagine sua, sine conjuge masculo femina. Patrem enim aliquando quidem cum conjuge Sige, modo vero et pro masculo et pro femina esse volunt. Horon vero hunc et Stauron et Lytroten et Carpisten et Horotheten et Metagogea vocant. Per Horon autem hunc dicunt mundatam et confirmatam Sophiam et restitutam conjugi. Separata enim intentione ab ea, cum appendice passione ipsam quidem infra Pleroma perseverasse, concupiscentiam vero ejus, cum Passione ab Horo separatam et crucifixam, et extra eum factam, esse quidem spiritalem substantiam, ut naturalem quemdam Æonis impetum, informem vero et sine specie, quoniam nihil apprehendisset. Et propter hoc fructum ejus invalidum et femineum dicunt. EDD.

(printed under page 302)

(71) ‹anchor: informem et inspeciatam› · call in col 595

Inspeciatam. Irenæus, Sine specie, ἀνείδεον. RIG.

"Unsightly" [printed Inspeciatam]. Irenaeus: "without shape", aneideon. RIGAULT.

(printed under page 302)

(72) ‹anchor: solidandis rebus› · call in col 595

Solidandis rebus, et pleromati muniendo. Hic expressa sunt Græca Irenæa, εἰς πῆξιν καὶ στηριγμὸν τοῦ πληρώματος, quæ non apparent in Latinis. ID

"For making things solid and fortifying the Pleroma." Here the Greek words of Irenaeus are rendered, "for the fixing and support of the Pleroma", which do not appear in the Latin. THE SAME [Rigault].

(printed under page 302)

(73) ‹anchor: et vulneratur a femina masculus› · call in col 595

Et vulneratur a femina masculus. Offenditur masculus femina sua, pari secum potestate officioque prædita. Hoc sequentia suggerunt. ID.

"And the male is wounded by the female." The male is offended by his female, endowed with power and office equal to his own. What follows suggests this. THE SAME.

(printed under page 302)

(74) ‹anchor: inducere Æonas naturam conjugiorum› · call in col 596

Christi erat inducere Æonas naturam conjugior. Hoc sibi vult, ducere Æonas in naturam conjugiorum. Irenæus dixit : Docuisse eos conjugationis naturam. Alludit Septimius ad lenonias artes, quarum est inducere ac perducere. Et in Apologetico, perductores conjungit aquariolis. Nempe isti Valentiniani spurcis fabularum suarum allegoriis sanctissima Christi munia contaminabant. Apage perditissimorum deliria nebulonum. ID.

"It was Christ's task to induct the Aeons into the nature of pairings." This means: to lead the Aeons into the nature of marriages. Irenaeus said: "That he taught them the nature of pairing." Septimius alludes to the pander's arts, to which it belongs to induct and to procure. And in the Apology he couples procurers with the bath-boys. These Valentinians, that is, defiled the most holy offices of Christ with the filthy allegories of their fables. Away with the ravings of these most abandoned rogues! THE SAME.

(printed under page 302)

(75) ‹anchor: doctrinae denotabo perversitatem› · call in col 596

Et tamen tolerabo quod ita discunt Patrem nosse ne nossent : illam magis doctrinæ denotabo perversitatem. Sic postremo edidit Rhenanus, et rectum esse persuasit Pamelio. At nihilominus scripturam veterem redhiberi velim. Ea fuit hujusmodi : mutabo tantum, discebant, pro discebunt. « Et tamen tolerabo quod ita discebant Patrem nosse, ne nos et illud magis. Denotabo doctrinæ perversitatem, » etc. De Dei Patris agnitione sic tradebant Valentiniani, Quod capere eum non sit, neque comprehendere; non visu denique, non auditu compotiri ejus, nisi per Monogenem. Quæ doctrina consentanea jam tum erat catholicæ et authenticæ regulæ. Itaque ait Tertullianus, hoc se libenter tolerare, quod ita discebant Patrem nosse, ne nos et illud magis. Hoc est, ne nos Catholici melius istud discamus, scilicet Patrem nosse, qui nimirum hodie de Deo scire potissimum debeamus, humanis ingeniis minime comprehendi posse. Deinde sequitur : Denotabo doctrinæ perversitatem quod docebautur,etc. Jam enim sanam doctrinam perfida consequcutia depravabant. ID.

"And yet I shall tolerate that they learn to know the Father in such a way that they should not know him: rather I shall mark the perversity of the doctrine." So Rhenanus finally published it, and persuaded Pamelius it was right. But I should nonetheless like the old writing restored. It was of this kind — I shall change only "discebant" for "discebunt": "And yet I shall tolerate that they were learning so to know the Father — lest we too [know] that the more. I shall mark the perversity of the doctrine," etc. About the knowledge of God the Father the Valentinians taught thus: that he cannot be grasped or comprehended; nor, finally, can one possess him by sight or by hearing, except through Monogenes. This teaching was then in agreement with the Catholic and authentic rule. So Tertullian says he willingly tolerates their learning so to know the Father, lest we too [should know] that the more: that is, lest we Catholics should learn this better — namely, to know the Father — we who indeed today ought above all to know about God that he cannot in the least be comprehended by human wits. Then follows: "I shall mark the perversity of the doctrine", that they were taught [printed docebautur], etc. For they were already corrupting sound doctrine by a faithless consequence [printed consequcutia]. THE SAME.

(printed under page 302)

Page

running head: 595 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
marginal letters: A informem et inspeciatam; B Numen his datur unum; C θείσης γὰρ τῆς Ἐνθυμήσεως (in the Commentarius); D sam, quaerenten causam (in the Commentarius)
old-edition numerals: 560 after cathedrae
other: misprints set as printed in the text: "inspeciatam" (for inspectatam), "apprehendis et" (for apprehendisset), "Christu" (for Christi).

PL 2:596

inducere Aeonas naturam conjugiorum vides quam rem plane, et innati conjectationem, et idoneos efficere generandi in se aguitionem patris, quod capere eum non sit neque comprehendere, non visu denique, non auditu compotiri ejus, nisi per Monogenen. Et tamen tolerabo quod ita discunt patrem nosse ne nossent. Illam magis doctrinae denotabo perversitatem, quod docebantur incomprehensibile quidem patris, causam esse perpetuitatis ipsorum: comprehensibile vero ejus, generationis illorum et formationis esse Rationem. Hac enim dispositione illud opinor insinuatur, expedire Deum non apprehendi: siquidem inapprehensibile ejus, perpetuitatis est causa: apprehensibile autem, non perpetuitatis, sed nativitatis et formationis, egentium perpetuitatis. Fitium autem constituunt apprehensibilem patris. Quomodo tamen apprehendatur, tum prolatus Christus edocuit.

to lead the Aeons into the nature of marriages (you see plainly what a thing that is), and into a conjecture of the Unbegotten, and to make them fit to generate within themselves the knowledge of the Father: that He cannot be grasped or comprehended, nor indeed attained by sight or by hearing, except through the Only-begotten. And yet I will tolerate their learning to know the Father in such a way that they would not know Him. Rather I will mark out that perversity of the doctrine, namely that they were taught that the incomprehensible [part] of the Father is the cause of their perpetuity, while His comprehensible [part] is the Reason of their generation and formation. For by this arrangement, I think, this is insinuated: that it is expedient for God not to be apprehended, since His unapprehensible [part] is the cause of perpetuity, but the apprehensible [part] is the cause not of perpetuity but of birth and formation, of [beings] lacking perpetuity. The Son, however, they make the apprehensible [part] of the Father. How, though, He is to be apprehended, the Christ who was then put forth taught.

Editors' notes and page, col. 596

Page

running head: [cut off] PARS II. — SERIES I; POLEMICA. 596
marginal letters: A ‹inducere Aeonas naturam›; B ‹prehensibile autem, non perpetuitatis›; C ‹(72) Solidandis rebus› (in the Commentarius); D ‹nosse ne nossent: illam magis› (in the Commentarius)
old-edition numerals: 561 after ‹est›
other: misprints set as printed in the text: "aguitionem" (for agnitionem), "Fitium" (for Filium).
other: the calls 4, 5, 6, 7, (74) and (75) printed in this column are set with the page's notes in n595.

PL 2:597

Spiritus vero sancti propria, ut de doctrinae studio omnes peraequati, gratiarum actionem prosequi nossent, et veram inducerentur quietem.

But it was the Holy Spirit's proper task that all, made equal through the study of doctrine, should know how to give thanks and should be led into true rest.

CAPUT XII.

Chapter XII.

Itaque omnes forma et sapientia peraequantur, facti omnes quod unusquisque: nemo aliud, quia alteri omnes. Refunduntur in Nus, in Sermones, in Homines, in Philetos. Aeque feminae in Sigas, in Zoas, in Ecclesias, in Fortunatas: ut Ovidius Metamorphoseis suas delevisset, si hodie majorem cognovisset. Exinde refecti sunt, et constabiliti sunt, et in requiem ex veritate compositi, magno cum gaudii fructu hymnis patrem concinunt. Diffundebatur et ipse laetitia, utique bene cantantibus filiis et nepotibus. Quidni diffunderetur omni jocunditate, Pleromate liberato? Quis nauclerus non etiam cum

And so all are made equal in form and in wisdom; all have become what each one is: no one is anything different, since all are the others. They are poured back into Nuses, into Words, into Men, into Philetoi. Likewise the females are poured into Sigai, into Zoai, into Ecclesiae, into Fortunatae, so that Ovid would have struck out his Metamorphoses had he known of a greater one today. Thereupon they were restored and firmly established, and, settled into rest by truth, they sing hymns together to the Father with great fruit of joy. He too was overflowing with gladness, of course, since his sons and grandsons sang so well. Why should he not overflow with every delight, now that the Pleroma had been set free? What ship-master does not, even with

Editors' notes and page, col. 597

Footnotes

Variae lectiones. (printed under page 303)

(8) ‹anchor: not visible› · call in col 597

Sententia Fran. Iren. sententia γνώμη.

Sententia ("purpose"): Franeker edition, Irenaeus; sententia, Greek γνώμη.

(printed under page 303)

(9) ‹anchor: not visible› · call in col 597

Noas Iren. noas vet. inter. Nun Rhen. Seml. Oberth. Νοῦς Jun. Νοῦν Par. quae addit sermones.

Noas: Irenaeus; noas: the old translator; Nun: Rhenanus, Semler, Oberthür; Νοῦς: Junius; Νοῦν: the Paris edition, which adds "sermones".

(printed under page 303)

(10) ‹anchor: not visible› · call in col 597

Sermones omitt. Rhen. Seml. Oberth.

Rhenanus, Semler and Oberthür omit "Sermones".

(printed under page 303)

(11) ‹anchor: not visible› · call in col 597

Omnes in homines Rhen. et ii.

"Omnes in homines": Rhenanus and others.

(printed under page 303)

(12) ‹anchor: not visible› · call in col 597

In Christos Fran. hoc non hab. Iren.

"In Christos": Franeker edition; Irenaeus does not have this.

(printed under page 303)

(13) ‹anchor: not visible› · call in col 597

Et quae Rhen. et alii.

"Et quae": Rhenanus and others.

(printed under page 303)

(14) ‹anchor: not visible› · call in col 597

In Alethias Fran.

"In Alethias": Franeker edition.

(printed under page 303)

(15) ‹anchor: not visible› · call in col 597

In spiritus Fran. Nihil ejus generis habet Iren. sive Graece, sive Latin.

"In spiritus": Franeker edition. Irenaeus has nothing of the kind, either in the Greek or in the Latin.

(printed under page 303)

(16) ‹anchor: in requiem ex veritate› · call in col 597

Forte ex varietate, sicut postea ex varietatis gratia. Ad perfectum vet. int. Seml. τελέως.

Perhaps "ex varietate", as later "ex varietatis gratia". "Ad perfectum": the old translator and Semler; Greek τελέως.

(printed under page 303)

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Gratiarum actionem prosequi nossent. Irenaeus: Eos omnes gratias agere docuit. εὐχαριστεῖν ἐδίδαξε Rig.

"That they might know how to go on to giving thanks." Irenaeus: "He taught them all to give thanks", εὐχαριστεῖν ἐδίδαξε. Rigault.

(printed under page 303)

(77) ‹anchor: not visible› · call in col 597

Iren. adversus Haeres. lib. I. cap. 2, § 5. — Μετὰ δὲ τὸ ἀφορισθῆναι ταύτην ἐκτὸς τοῦ πληρώματος τῶν Αἰώνων, τήν τε Μητέρα αὐτῆς ἀποκατασταθῆναι τῇ ἰδίᾳ συζυγίᾳ, τὸν Μονογενῆ πάλιν ἑτέραν προβαλέσθαι συζυγίαν, κατὰ προμήθειαν τοῦ Πατρὸς ἵνα μὴ ὁμοίως ταύτῃ πάθῃ τις τῶν Αἰώνων, Χριστὸν καὶ Πνεῦμα Ἅγιον, εἰς πῆξιν καὶ στηριγμὸν τοῦ πληρώματος, ὑφ' ὧν καταρτισθῆναι τοὺς Αἰῶνας· τὸν μὲν γὰρ Χριστὸν διδάξαι αὐτοὺς συζυγίας φύσιν, ἀγεννήτου κατάληψιν γινώσκοντας ἱκανοὺς εἶναι, ἀναγορεῦσαί τε ἐν αὐτοῖς τὴν τοῦ Πατρὸς ἐπίγνωσιν, ὅτι τε ἀχώρητός ἐστι, καὶ ἀκατάληπτος, καὶ οὐκ ἔστιν οὔτε ἰδεῖν, οὔτε ἀκοῦσαι αὐτὸν, ἢ διὰ μόνου τοῦ Μονογενοῦς γινώσκεται. Καὶ τὸ μὲν αἴτιον τῆς αἰωνίου διαμονῆς τοῖς λοιποῖς τὸ πρῶτον καταληπτὸν ὑπάρχειν τοῦ Πατρὸς, τῆς δὲ γενέσεως αὐτοῦ, καὶ μορφώσεως, τὸ καταληπτὸν αὐτοῦ, ᾧ δὴ ἴσος ἐστί. Καὶ ταῦτα μὲν ὁ ἄρτι προβληθεὶς Χριστὸς ἐν αὐτοῖς ἐδημιούργησε. § 6. Τὸ δὲ ἐν Πνεῦμα τὸ ἅγιον ἐξισωθέντας αὐτοὺς πάντας εὐχαριστεῖν ἐδίδαξε καὶ τὴν ἀληθινὴν ἀνάπαυσιν ἡγήσατο. Interpretatio vetus. — § 5. Postea vero quam separata sit extra Pleroma Aeonum, et mater ejus redintegrata suae conjugationi, Monogenem iterum alterum emisisse conjugationem, secundum providentiam Patris, Christum et Spiritum sanctum, a quibus consummatos esse dicunt Aeonas. Christum enim docuisse eos conjugationis naturam, innati conprehensionem cognoscentes, sufficientes, sive idoneos esse: declarasse quoque in eis Patris agnitionem, quoniam incapabilis est et incomprehensibilis, et non est neque videre, neque audire eum nisi per solum Monogenem. Et causam quidem aeternae perseverationis iis omnibus incomprehensibile Patris esse: generationis autem et formationis, comprehensibile ejus, quod quidem filius est. Et haec quidem, qui nunc emissus erat, Christus in eis operatus est. § 6. Spiritus vero sanctus adaequatos eos omnes, gratias agere docuit et veram requiem induxit. Edd.

Irenaeus, Against Heresies, book I, ch. 2, § 5. — "After she had been separated outside the Pleroma of the Aeons, and her Mother restored to her own conjugal pair, the Only-begotten, by the forethought of the Father, put forth yet another pair, so that none of the Aeons should suffer as she had, Christ and the Holy Spirit, for the fixing and establishing of the Pleroma; by them the Aeons were set in order. For Christ taught them the nature of the conjugal pair, that those who know the comprehension of the Unbegotten are sufficient, and proclaimed among them the knowledge of the Father: that he is uncontainable and incomprehensible, and can be neither seen nor heard, but is known only through the Only-begotten. And the cause of the eternal continuance of the rest is the Father's first incomprehensible being, while the cause of their generation and formation is what is comprehensible in him, to which he is equal. These things the newly emitted Christ wrought among them. § 6. And the one Holy Spirit, having made them all equal, taught them to give thanks and brought in true rest." The old translation: "§ 5. But after she had been separated outside the Pleroma of the Aeons, and her mother restored to her own conjugal pair, the Only-begotten emitted yet another pair according to the Father's providence, Christ and the Holy Spirit, by whom they say the Aeons were made perfect. For Christ taught them the nature of the conjugal pair, that those who know the comprehension of the Unbegotten are sufficient or fit; he declared also among them the knowledge of the Father, that he is uncontainable and incomprehensible, and that he cannot be seen or heard except through the Only-begotten alone. And the cause of eternal continuance for all of them is that the Father is incomprehensible; but the cause of generation and formation is that in him which is comprehensible, which indeed is the Son. And these things Christ, who had just been emitted, wrought among them. § 6. And the Holy Spirit, having made them all equal, taught them to give thanks and brought in true rest." The editors.

(printed under page 303)

(78) ‹anchor: not visible› · call in col 597

Quia alteri omnes. Haec et sequentia edidimus uti sunt in codice Pithoei: « Omnes sunt alteri, non aliud, » hoc est: omnes sunt Sermones, omnes Homines, omnes Phileti, omnes Sigae, omnes Zoae. Itaque primus est Philetus, secundus alter Philetus, tertius alter Philetus; et sic de caeteris. Sic enim omnes alteri, ideoque non aliud. Rig.

"Because all are others." We have printed this and what follows as it stands in Pithou's manuscript: "All are others, not something different"; that is, all are Words, all Men, all Philetoi, all Sigai, all Zoai. So the first is Philetus, the second another Philetus, the third another Philetus, and so with the rest. Thus all are "others", and therefore not something different. Rigault.

(printed under page 303)

(79) ‹anchor: Pleromate liberato› · call in col 597

Pleromate liberato. Nam Aeones Pleroma concusserant, Bytho negotium facessituri. Nunc vero ordinatis et compositis, ac per Christum et Spiritum sanctum institutis Aeonibus, nullum amplius periculum erat Pleromati. Effectum enim constabat, propter quod venerat, nempe solidatae res, et pleroma munitum atque confirmatum, ne qua similis concussio rursus incurreret. Rhen.

"The Pleroma being set free." For the Aeons had shaken the Pleroma, meaning to make trouble for Bythos. But now that the Aeons had been ordered and settled and established through Christ and the Holy Spirit, the Pleroma was in no further danger. What he had come for was plainly accomplished: things were made solid, and the Pleroma fortified and strengthened, so that no like shock should befall it again. Rhenanus.

(printed under page 303)

Page

running head: 597 LIBER ADV. VALENT (cut off at the right edge of the image)
marginal letters: A cuit. Spiritus vero sancti propria; B laetitia, utique bene cantantibus; C (76) Gratiarum actionem prosequi nossent (commentary); D § 6, To de en Pneuma to hagion (commentary)
old-edition numerals: 562 after nauclerus
notes 17, 18, 80 and 81 (printed under this page) are called in col 598 and stand in n598

PL 2:598

dedecore laetatur? Videmus quotidie nauticorum lascivias gaudiorum. Itaque ut nautae ad symbolam semper exsultant; tale aliquid et Aeones; unum jam omnes, etiam forma, nedum sententia; convenientibus ipsis quoque novis fratribus et magistris Christo et Spiritu sancto, quod optimum atque pulcherrimum unusquisque florebat, conferunt in medium. Vane, opinor. Si enim unum erant omnes ex supradicta peraequatione, vacabat symbolae ratio, quae ferme ex varietatis gratia constat. Unum omnes bonum conferebant, quod omnes erant. De modo forsitan fuerit ratio, aut de forma ipsius jam peraequationis. Igitur ex aere collatitio, quod aiunt, in honorem et gloriam patris, pulcherrimum Pleromatis sidus fructumque perfectum compingunt, Jesum. Eum cognominant Soterem, et Christum, et Sermonem, de patruitis. Et Omnia jam, ut ex omnium defloratione constructum, Graculum Aesopi, Pandoram

disgrace, rejoice? We see every day the wanton revels of sailors' merrymaking. So, just as sailors always exult over a shared feast, something of the kind the Aeons too: all now one, even in form, let alone in mind; and with their new brothers and masters, Christ and the Holy Spirit, also joining them, they bring into the common stock whatever best and most beautiful thing each had in flower. Vainly, I think. For if all were one by the aforesaid equalization, the point of a shared feast was void, since it consists almost wholly in the charm of variety. They all contributed one good, which all of them were. Perhaps the question was one of measure, or of the form of the equalization itself. So, from a whip-round of coin, as the saying goes, to the honour and glory of the Father, they put together the most beautiful star of the Pleroma and its perfect fruit, Jesus. Him they surname Soter, and Christ, and Word, after his paternal uncles. And now All Things, as being built from the plucked flowers of all, Aesop's jackdaw, a Pandora

Editors' notes and page, col. 598

Footnotes

(17) ‹anchor: ad symbolam› · call in col 598

Cymbalam Par. vitiose ut patet ex Iren. Jun.

"Cymbalam": Paris edition, wrongly, as is clear from Irenaeus (Junius).

(printed under page 303)

(18) ‹anchor: novis fratribus› · call in col 598

Novis non hab. Seml.

Semler does not have "Novis".

(printed under page 303)

(19) ‹anchor: not visible› · call in col 598

Uniuscujusque Lat. unicuique mavult Jun. aut sic transponenda verba quod ont. atque pulch. florebat, unusquisque confer...

"Uniuscujusque": the Latin; Junius prefers "unicuique", or else the words should be rearranged thus: "that which bloomed best and most beautiful, each one contributing…"

(printed under page 303)

(20) ‹anchor: latitio› · call in col 598

Collocatio Rhen. Seml. Oberth. collativo al, collocatitio vet exempl.

"Collocatio": Rhenanus, Semler, Oberthür; "collativo": others; "collocatitio": the old copies.

(printed under page 303)

(21) ‹anchor: de patruitis› · call in col 598

Graece πατρωνυμικῶς, patronymice Iren.

In Greek πατρωνυμικῶς, "patronymically": Irenaeus.

Commentarius. (printed under page 303)

(80) ‹anchor: Videmus quotidie nauticorum› · call in col 598

Videmus quotidie nauticorum. Ex hoc loco vides Tertullianum maris fuisse accolam, ut in Carthaginensi agro versantem. Id.

"We see daily [the ways] of sailors." From this passage you see that Tertullian lived by the sea, as one dwelling in the territory of Carthage. The same.

(printed under page 303)

(81) ‹anchor: ad symbolam› · call in col 598

Ad symbolum. Collationem symbola significat, quoties scilicet a singulis aliquid in commune confertur. Hinc asymbolus, qui nihil in medium confert. Id.

"For a contribution." Symbola means a pooling, namely whenever something is brought into the common stock by each person. Hence asymbolus, one who contributes nothing to the common stock. The same.

(printed under page 303)

(82) ‹anchor: latitio› · call in col 598

Aere collatitio. Quod in antiquis exemplaribus legitur, collocatitio, mendosum esse satis arguit Irenaeus cum ait: « Unumquemque eo quod habebat in se optimum florentissimum conferentes, collationem fecisse. » Rig.

"With money contributed." The reading of the old copies, collocatitio, is sufficiently shown to be faulty by Irenaeus when he says: "each contributing what he had in himself best and most flourishing, they made a pooling." Rigault.

(printed under page 303)

(83) ‹anchor: Graculum Aesopi› · call in col 598

Graculum Aesopi. De hoc exstat apologus inter eos qui Aesopo tribuuntur, unde Graecis natum proverbium Αἰσώπειος κολοιός, hoc est, Aesopicus graculus, dici solitum in eos qui aliena pro suis ostentant. Rhen.

"Aesop's jackdaw." There is a fable about it among those ascribed to Aesop, whence arose the Greek proverb Αἰσώπειος κολοιός, that is, "Aesop's jackdaw", commonly said of those who show off other people's things as their own. Rhenanus.

(printed under page 303)

Page

running head: [LIBE]R ADV. VALENTINIANOS. 598 (left edge cut in image)
marginal letters: A dedecore laetatur; B nant Soterem; C ejus, quod quidem; D vides Tertullianum
old-edition numerals: (none)
misprints kept as printed (foot): "ont." for "opt." in note 19

PL 2:599

Hesiodi, Acci Patinam. Nestoris Cocetum, Miscellaneam Ptolomaei. Quam proprius fuit de aliquibus Atticis curis Pancarpon, vocari, a tam otiosis auctoribus nominum? Ut autem tantum sigillarium extrinsecus quoque inornarent, satellites ei angelos proferunt: par genus. Si inter se, potest fieri: si vero Soteri consubstantivos (ambigue enim positum inveni), quae erit eminentia ejus inter satellites coaequales?

of Hesiod, the Patina of Accius, the Cocetum of Nestor, the Miscellany of Ptolemy. How much more fitting it would have been, by such idle authors of names, for him to be called Pancarpon, after some Attic Curae! But so that they might adorn so great a little figurine outwardly as well, they bring forth angels as his attendants: a matching kind. If [they are equal] among themselves, that can be; but if they are consubstantial with the Saviour (for I have found it set down ambiguously), what will be His eminence among coequal attendants?

CAPUT XIII.

Chapter XIII.

Continet hic igitur ordo primam processionem pariter et nascentium, et nubentium, et generantium Aeonum: Sophiae ex desiderio patris, periculosissimum casum, Hori opportunissimum auxilium, Enthymeseos et conjunctae Passionis expiatum, Christi et Spiritus Sancti paedagogatum, Aeonum

This order, then, contains the first procession of Aeons alike being born, and marrying, and begetting: Sophia's most perilous fall out of desire for the Father, the most timely help of Horos, the expiation of Enthymesis and of the Passion joined to her, the tutelage of Christ and the Holy Spirit, the Aeons'

Editors' notes and page, col. 599

Footnotes

Variae lectiones. (printed under page 304)

(22) ‹anchor: not visible› · call in col 599

Jun. ita ordinat.: Pandoram Hesiodi, graculum Aesopi; tragici patinam ut de utroque Aesopo fabularum scriptore et histrione sermo sit.

Junius arranges it thus: "Hesiod's Pandora, Aesop's jackdaw; the tragedian's dish", so that the talk is of both Aesops, the writer of fables and the actor.

(printed under page 304)

(23) ‹anchor: not visible› · call in col 599

Quin propius al.

"Quin propius": others.

(printed under page 304)

(24) ‹anchor: not visible› · call in col 599

Locus hic mire depravatus de aliquibus hostias curis Pancapipan Nirapion Rhen. Seml. De atticis curis carpram vocari Fran. Par. Jun. ita restituit: miscellaneam Ptolemaei philomusi; quam propius fuit de atticis historiis Pancarpi, pancarpiam vocari, a tam, etc.

This passage is remarkably corrupt: "de aliquibus hostias curis Pancapipan Nirapion", Rhenanus, Semler; "De atticis curis carpram vocari", Franeker and Paris editions. Junius restores it thus: "the miscellany of Ptolemy the lover of the Muses; which it would have been nearer the mark to call, from the Attic histories of Pancarpus, a pancarpia, …", etc.

(printed under page 304)

(25) ‹anchor: not visible› · call in col 599

Inornassent Seml.

"Inornassent": Semler.

(printed under page 304)

(84) ‹anchor: not visible› · call in col 599

Quam propius fuit de aliquibus Atticis scurris Pancarpon vocari. Sic edidimus, secuti vestigia cod. Pithoeani: « de aliquibus hostia scurris. » Quae sunt depravata quidem. Sed ex iis tamen sic verum tandem elicimus: « Qam propius fuit de aliquibus Atticis curis. » Curas Atticas dicit libros Graecorum, qui ob titulos hujusmodi ambitiosa festivitate conceptos merito sunt Pliniana ad Vespasianum praefatione derisi. Rig. Pancarpon. Vetus exemplar, Pancapipannirapiam. Septimius fortean scripserat. ΠΑΓΚΑΡΠΟΝ, ΠΤΟΠΑΝ. Etenim Atticas inter curas istos etiam titulos fuisse notat Agellius, cap. ultimo, lib. XX, uti locus ille descriptus est in optimo codice Biblioth. Reg. « Est praeterea qui Pratum. Est itidem qui Pancarpon. Est qui ΤΟ ΠΑΝ. Sunt item multi, » etc. Id.

"Which it would have been nearer the mark to call, from some Attic buffoons, a Pancarpon." So we have printed it, following the traces of Pithou's manuscript: "de aliquibus hostia scurris." That is corrupt, to be sure, but from it we at length draw out the truth thus: "which it would have been nearer the mark [to call], from certain Attic Curae." By "Attic Curae" he means the books of the Greeks which, for titles of this kind devised with showy wit, were deservedly mocked in Pliny's preface to Vespasian. Rigault. "Pancarpon." The old copy has "Pancapipannirapiam." Septimius had perhaps written ΠΑΓΚΑΡΠΟΝ, ΠΤΟΠΑΝ. For Agellius (Gellius), in the last chapter of book XX, notes that these titles too were among the Attic Curae, as that passage is written in the excellent manuscript of the Royal Library: "There is besides one called The Meadow. There is likewise one called Pancarpon. There is one called ΤΟ ΠΑΝ (The All). There are also many," etc. The same.

(printed under page 304)

(85) ‹anchor: not visible› · call in col 599

Iren. adversus Haeres. lib. I, cap. 1, § 6. — Οὕτως τε μορφῇ, καὶ γνώμῃ ἴσους κατασταθῆναι τοὺς Αἰῶνας λέγουσι, πάντας γενομένους Νόας, καὶ πάντας Λόγους καὶ πάντας Ἀνθρώπους, καὶ πάντας Χριστοὺς, καὶ τὰς θηλείας ὁμοίως πάσας Ἀληθείας, καὶ πάσας Ζωὰς, καὶ Πνεύματα καὶ Ἐκκλησίας· στηρισθέντα δὲ ἐπὶ τούτῳ τὰ ὅλα, καὶ ἀναπαυσάμενα τελέως μετὰ μεγάλης χαρᾶς φησιν ὑμνῆσαι τὸν Προπάτορα, πολλῆς εὐφρασίας μετασχόντα. Καὶ ὑπὲρ τῆς εὐποιΐας ταύτης βουλῇ μιᾷ καὶ γνώμῃ τὸ πᾶν πλήρωμα τῶν Αἰώνων συνευδοκοῦντος, τοῦ Χριστοῦ καὶ τοῦ Πνεύματος, τοῦ δὲ Πατρὸς αὐτῶν συνεπισφραγιζομένου, ἵνα ἕκαστον τῶν Αἰώνων, ὅπερ εἶχεν ἐν ἑαυτῷ κάλλιστον καὶ ἀνθηρότατον συνενεγκαμένους, καὶ ἐρανισαμένους, καὶ ταῦτα ἁρμοδίως πλέξαντας, καὶ ἐμμελῶς ἑνώσαντας, προβαλέσθαι προβλήματα εἰς τιμὴν καὶ δόξαν τοῦ βυθοῦ τελειότατον κάλλος τε καὶ ἄστρον τοῦ πληρώματος τέλειον καρπὸν τὸν Ἰησοῦν, ὃν καὶ Σωτῆρα, προσαγορευθῆναι, καὶ Χριστὸν καὶ Λόγον πατρωνυμικῶς, καὶ (κατὰ) πάντα, διὰ τὸ ἀπὸ πάντων εἶναι· δορυφόρους τε αὐτῶν εἰς τιμὴν τὴν αὐτῶν ὁμογενεῖς Ἀγγέλους συμπροβεβλῆσθαι, κ. τ. λ. Interpretato vetus. — § 6. Et sic forma et sententia similes factos Aeonas dicunt, universos factos Noas et Logos, et omnes Anthropos, et omnes Christos. Et feminas similiter omnes Alethias et Zoas, et Spiritus et Ecclesias. Confirmata quoque in hoc omata et requiescentia ad perfectum, cum magno gaudio discunt hymnizare Propatorem, magnae exsultationis participantem. Et propter hoc beneficium, una voluntate et sententia universum Pleroma Aeonum, consentiente Christo et Spiritu, unumquemque Aeonum, quod habebat in se optimum et florentissimum conferentes, collationem fecisse; et haec apte compingentes et diligenter in unum adoptantes, emisisse problema et in honorem et gloriam Bythi perfectissimum decorem quemdam et sidus pleromatis, perfectum fructum Jesum quem et Salvatorem, vocari et Christum et Logon, potronymice, ac Omnia, quoniam ab omnibus esset. Satellites quoque et in honorem ipsorum, ejusdem generis angelos cum eo prolatos. Edd.

Irenaeus, Against Heresies, book I, ch. 1, § 6. — "And so, they say, the Aeons were made equal in form and in mind, all becoming Minds, all Words, all Men, all Christs, and the females likewise all Truths, all Lives, Spirits and Churches. The whole being established on this footing and perfectly at rest, he says, they sang hymns with great joy to the Forefather, sharing in much gladness. And for this benefit, the whole Pleroma of the Aeons agreeing with one will and mind, with Christ and the Spirit consenting and their Father setting his seal to it, each of the Aeons brought together and pooled whatever he had in himself most beautiful and most flourishing; and weaving these fitly together and harmoniously uniting them, they put forth an emanation to the honour and glory of Bythos, the most perfect beauty and star of the Pleroma, a perfect fruit, Jesus, who was also named Saviour, and Christ and Word after his fathers, and All, because he is from all; and together with him, as his bodyguard, to their own honour, angels of the same kind were put forth," and so on. The old translation (printed "Interpretato"): "§ 6. And so they say the Aeons were made alike in form and mind, all made Minds and Words, and all Men, and all Christs; and the females likewise all Truths and Lives, and Spirits and Churches. Strengthened in this, and [all] at rest in perfection, with great gladness they learn to hymn the Forefather, sharing in great exultation. And for this benefit, the whole Pleroma of the Aeons with one will and mind, Christ and the Spirit consenting, each of the Aeons contributing what he had in himself best and most flourishing, made a pooling; and fitting these aptly together and carefully joining them into one, emitted an emanation, to the honour and glory of Bythos, a most perfect beauty and star of the Pleroma, a perfect fruit, Jesus, who was called Saviour, and Christ and Logos after his fathers, and All, since he was from all. Also attendants, to their own honour, angels of the same kind, were put forth with him." The editors.

(printed under page 304)

Page

running head: 599 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
marginal letters: A Hesiodi, Acci Patinam; B Enthymeseos et conjunctae Passionis expiatum; C beside the Commentarius (praefatione derisi / Pancarpon. Vetus exemplar); D beside the Commentarius (Greek of Irenaeus, και άστρον του πληρωματος)
old-edition numerals: 563 after Miscellaneam
misprints kept as printed: "proprius" for "propius" in the text (cf. var. 23 and comm. 84); "Qam" for "Quam" in comm. 84; "προβλήματα" in comm. 85 (Irenaeus reads πρόβλημα)

PL 2:600

tutelarem reformatum, Soteris pavoninum ornatum, angelorum comparatitium antistatum. Quod superset, inquis, vos valete et plaudite. Imo quod superest, inquam, vos audite et projicite. Caeterum, haec intra coetum Pleromatis decucurrisse dicuntur; prima tragoediae scena. Alia autem trans siparium cothurnatio est, extra Pleroma dico: et tamen si talis sub sinu patris intra ambitum Hori custodis, qualis extra jam in libero, ubi Deus non erat?

tutelary reformation, the peacock-plumed [array] of Soter, the matched escort of angels standing before him. What remains, you say, is: farewell and applaud. Rather, what remains, I say, is: listen and throw it out. Moreover, these things are said to have run their course within the company of the Pleroma; the first scene of the tragedy. But there is another tragic performance beyond the curtain, outside the Pleroma, I mean: and yet if [things were] such in the bosom of the Father, within the circuit of Horos the guardian, what [were they] outside, now at large, where God was not?

CAPUT XIV.

Chapter XIV.

Namque Enthymesi, sive jam Achamoth (quod abhinc scriptum, hoc solo ininterpretabili nomine) ut cum vitio individuae Passionis explosa est in loca luminis aliena, quod Pleromatis res est, in vacuum atque inane illud Epicuri, miserabilis

For to Enthymesis, or rather now Achamoth (as she is written from here on, by this uninterpretable name alone), when together with the defect of the inseparable Passion she was expelled into places foreign to light, which is the property of the Pleroma, into that void and emptiness of Epicurus, she is wretched

Editors' notes and page, col. 600

Footnotes

(26) ‹anchor: ininterpretabili› · call in col 600

Interpretabit Fran.

"Interpretabit": Franeker edition.

Commentarius. (printed under page 304)

(86) ‹anchor: antistatum› · call in col 600

Angelorum comparatitium antistatum. Antistatum angelorum dicit, angelos apparitores Soteris, ante ipsum stantes, sive apparentes ei ad obeunda ministeria. Comparatitium vero, quia genus eorum comparari poterat substantiae Soteris. Rig.

"A matching bodyguard of angels." By the "antistatum" of angels he means the angels who attend the Saviour, standing before him, or appearing before him to carry out their duties. "Comparatitium" because their kind could be compared with the Saviour's substance. Rigault.

(printed under page 304)

(87) ‹anchor: hoc solo ininterpretabili› · call in col 600

Achamoth... hoc solo ininterpretabili. Audaciores Tertulliano, nisi Hebraicae linguae peritiores, recentes Patrum interpretes qui hujus vocabuli originem ab Hebraicis fontibus deduxere. Feuardentius enim recte, ut doctis videtur, illud derivatur a הכמה Hochma, Sapientia, cujus radix הכם Hacham, sapiens fuit: Achamoth vero, sive הכמות idem nomen est adhibitum in plurali numero per ἔμφασιν, cujus exemplum habes Prov. I, 20. Porro ex eo quod haereat in glossemate extraneo Tertullianus, caeteroquin doctissimus, minime Semlero adsentiendum est, inde inferenti, nondum, tempore Tertulliani, accurate a Christianis indagatam fuisse rem Valentinianam, ac proinde, quod pedibus manibusque insectatur Semlerus, de antiquitate librorum D. Irenaei dubitandum. Nemo non videt quam insulsum sit istiusmodi argumentum, in apice suffixum, vocula nempe hebraicae linguae, quam constat nondum fuisse a barbaris idiomatibus sejunctam, nec Romanos inter et Graecos jure civitatis donatam, nec, nisi sero, praesertim Patribus Latinae Ecclesiae excultam radicitus, intusque et ente notam. Edd.

"Achamoth… with this name alone untranslatable." Bolder than Tertullian, if not better skilled in Hebrew, are the recent interpreters of the Fathers who have drawn the origin of this word from Hebrew sources. For Feuardent rightly, as the learned think, derives it from Hochma, "Wisdom", whose root is Hacham, "he was wise"; and Achamoth is the same noun used in the plural for emphasis, of which you have an example in Prov. 1:20. Further, from the fact that Tertullian, otherwise most learned, sticks at a foreign gloss, we must by no means agree with Semler, who infers from it that in Tertullian's time the Valentinian system had not yet been carefully investigated by Christians, and hence (a point Semler presses with might and main) that the antiquity of St Irenaeus's books is to be doubted. Everyone sees how silly an argument of this sort is, hung on a single point, a little word of the Hebrew tongue, which, it is agreed, had not yet been distinguished from the barbarian idioms, nor granted citizenship among Romans and Greeks, nor, except late and chiefly by the Fathers of the Latin Church, cultivated from the roots and known inside and out. The editors.

(printed under page 304)

Page

running head: [...]UM PARS II. — SERIES I, POLEMICA. 600 (left part cut off; last digit of column number partly blotted)
marginal letters: A tutelarem reformatum; B est in loca luminis aliena; C fectissimum decorem quemdam (in Commentarius); D Tertulliani, accurate a Christianis (in Commentarius)
old-edition numerals: 564 before CAPUT XIV.
misprints kept as printed: "superset" (for superest), "Quod superset, inquis".
spacing: the page sets "trans si parium" with a wide space inside the word; set as the one word "siparium".

PL 2:601

etiam de loco est. Certe nec forma nec facies ulla, defectiva scilicet et abortiva genitura. Dum ita rerum habet, flectitur a superioribus Christus, deducitur per Horon, aborsum ut illud informet de suis viribus solius substantiae non etiam scientiae forma. Et tamen cum aliquo peculio relinquitur interim odor incorruptibilitatis, quo compos casus sui, potiorum desiderio suppararetur. Hac misericordia functus non sine Spiritus sancti societate, recurrit Christus in Pleroma. Usus est rerum, ex liberalitatibus quoque nomina accedere. Enthymesis de actu fuit: Achamoth unde, adhuc quaeritur; Sophia de Patre manat; Spiritus sanctus ex angelo apud Christum, a quo derelicta statim senserat desiderium. Itaque prosiluit et ipsa lumen ejus inquirere; quem si omnino non noverat

also by reason of the place. Certainly no form nor any face, being, that is, a defective and abortive offspring. While matters stand so, Christ is moved to pity by those above, and is led down through Horos, so that by his own powers he may shape that abortion in the form of substance only, not of knowledge as well. And yet it is left, meanwhile, with some small private store, the scent of incorruptibility, so that, aware of its fall, it might be made ready by desire for better things. Having performed this mercy, not without the fellowship of the Holy Spirit, Christ runs back into the Pleroma. It is the way of things that names also accrue from acts of generosity. Enthymesis came from an act: whence Achamoth comes is still asked; Sophia flows from the Father; the Holy Spirit from the angel; in the presence of Christ, abandoned by whom she had at once felt desire. And so she too sprang forth to seek his light; and if she had not known him at all

Editors' notes and page, col. 601

Footnotes

Variae lectiones. (printed under page 305)

(27) ‹anchor: defectiva› · call in col 601

Devestiva Seml. Oberth.

"Devestiva": Semler, Oberthür.

(printed under page 305)

(28) ‹anchor: abortiva genitura› · call in col 601

Jun. hunc locum ita distinguit: miserabilis etiam de loco est certe, nec forma nec facie ille, divestiva scilicet et abortiva.

Junius punctuates this passage thus: "wretched too in her place, certainly, with neither form nor face there, unclothed, that is, and abortive."

(printed under page 305)

(29) ‹anchor: a superioribus Christus› · call in col 601

E super. Christus deducitur Jun.

"From above. Christ is led down": Junius.

(printed under page 305)

(30) ‹anchor: peculio relinquitur› · call in col 601

Cum aliquo peculio relinquitur iterato, odore, etc. Jun. interim odor incorr. Lat.

"She is left with some private store again, an odour", etc.: Junius; "interim odor incorr." (meanwhile an incorruptible odour): Latinius.

(printed under page 305)

(31) ‹anchor: Sophia de Patre› · call in col 601

Sophia de matre Rhen. Seml.

"Sophia de matre": Rhenanus, Semler.

(printed under page 305)

(32) ‹anchor: ex angelo apud› · call in col 601

Apud omitt. codices.

The manuscripts omit "Apud".

(printed under page 305)

(33) ‹anchor: apud Christum› · call in col 601

Christi Fran.

"Christi": Franeker edition.

(printed under page 305)

(34) ‹anchor: statim senserat› · call in col 601

Se statim senserit Rhen. Seml. Oberth.

"Se statim senserit": Rhenanus, Semler, Oberthür.

(printed under page 305)

(35) ‹anchor: atque perplexa› · call in col 602

In tricha multiplici perplexa Fran. ut destituta passionis illi suae in trechea multiplici Jun.

"In tricha multiplici perplexa": Franeker edition; "ut destituta passionis illi suae in trechea multiplici": Junius.

(printed under page 305)

(88) ‹anchor: inclamarit in eam, JAO› · call in col 602

Ut etiam inclamarit in eam Jao. Ἰαὼ, σωτηρίαν et Ἰησοῦν interpretatur Eusebius in fine libri IV Demonstr. Evang., Chrysostomus, in Matth., cap. 1: Τὸ Ἰησοῦς ὄνομα τῇ τῶν Ἑβραίων φωνῇ σωτὴρ λέγεται. Cyrillus: Ἰαὼ τὴν σωτηρίαν Ἑβραῖοι ἔλεγον. Et fuisse notum etiam profanis nomen indicat Apollinis Clarii versus: Φράζεο τὸν πάντων ὕπατον θεὸν ἔμμεν Ἰαώ. Rig.

"So that he even cried out 'Jao' against her." Ἰαώ is interpreted as "salvation" and "Jesus" by Eusebius at the end of book IV of the Demonstration of the Gospel, and by Chrysostom on Matthew, ch. 1: "The name Jesus in the Hebrew tongue means saviour." Cyril: "The Hebrews called salvation Ἰαώ." And that the name was known even to pagans is shown by the verse of Clarian Apollo: "Know that Iao is the highest god of all." Rigault.

(printed under page 305)

(89) ‹anchor: Porro Quirites› · call in col 602

Porro Quirites. Sic bajuli inclamabant populum, ut quisque sibi caveret, ne cui imprudentes sarcinam impingerent. Rhen.

"Out of the way, citizens!" So porters shouted at the people, that each should look out for himself, lest they bump their load into someone unawares. Rhenanus.

(printed under page 305)

(90) ‹anchor: Fidem Caesaris› · call in col 602

Aut fidem Caesaris. Fortassis, inquit Tertullianus, hoc sibi vult incognitum illud vocabulum, quasi Horos ille custos Pleromatis videns enthymesim tanta temeritate irruere, dum lumen illud amissum exquirit, cum in summo periculo non superesset aliud remedium, inclamaverit fidem Caesaris, quae non solet implorari, nisi in atroci casu. Rhen.

"Or 'Caesar's protection!'" Perhaps, says Tertullian, that unknown word means this: as if Horos, the guardian of the Pleroma, seeing Enthymesis rushing on with such rashness while she sought that lost light, since in the utmost danger no other remedy remained, cried out for Caesar's protection, which is not usually invoked except in a dire emergency. Rhenanus.

(printed under page 305)

(91) ‹anchor: Jao in Scripturis› · call in col 602

Inde invenitur Jao in Scripturis. An sacris? Non satis memini quibus, nisi depravatum hoc fuerit de nomine Jova, aut Jehova. Certe sanctissimum aliquod nomen intelligi deberi videtur, cujus majestas Achamoth vehementius erumpentem coercuerit. Quod autem apud Irenaeum legitur: « Coercentem eam ne adversarius irrueret, dixisse Jao: » fallor, nisi hoc velit, Coercentem eam ne ulterius in adversum tenderet. Κωλύοντα αὐτὴν τῆς εἰς τοὔμπροσθεν ὁρμῆς. Rig.

"Hence Jao is found in the Scriptures." In the sacred ones? I do not well remember which, unless this is a corruption of the name Jova or Jehova. Certainly some most holy name seems meant, whose majesty checked Achamoth as she burst out too violently. As for what we read in Irenaeus, "checking her, lest the adversary rush in, he said 'Jao'", I am mistaken if it does not mean: checking her lest she press further forward. "Holding her back from her onward rush." Rigault.

(printed under page 305)

(92) ‹anchor: fuerit exercitata› · call in col 602

Quia nullum Catulli laureolum fuerit exercitata. Phrasis tertullianica: exercitata laureolum. Atqui (inquit Rhenan.) Naevius poeta Laureolum tabulam, et Leontem in carcere scripsisse fertur. Post hunc Catullus Mimographus, qualis Laberius quoque fuit, duos Mimos composuit, quorum uni Phasmati nomen fuit, alteri Laureolo. Utriusque meminit Juvenalis Satira VIII, his versibus: Consumptis opibus vocem, Damasippe, locasti / Sipario, clamosum ageres ut Phasma Catulli. / Laureolum velox etiam bene lentutus egit, / Judice me dignus vera cruce... Sic Laberius Mimum quemdam, ut auctor est Gell. Cophinum inscripsit, alium Alexandriam, alium Fullonem. Ergo in Laureolo Mimo judex agebatur in crucem: idque apud populum ficte repraesentabatur. At Domitianus sontem quemdam capitalis noxae convictum ac damnatum serio jussit in crucem suffigi, atque ab ursa postea discerpi, spectaculum rei verae populo exhibens. De quo facto perquam elegans Epigramma apud Martial. exstat, lib. I. Id est hujusmodi: Qualiter in Scythica religatus rupe Prometheus / Assiduam vivo pectore pavit avem; / Nuda Calydonio sic pectora praebuit urso, / Non falsa pendens in cruce, Laureolus. / Vivebant laceri membris stillantibus artus, / Inque omni nusquam corpore corpus erat. / Denique supplicinm dederat necis illae paternae, / Vel domini jugulum foderat ense nocens: / Templa vel arcano demens spoliaverat auro, / Subdiderat saevas vel tibi Roma faces: / Vicerat antiquae sceleratus crimina famae, / In quo, quae fuerat fabula, poena fuit. Laureoli Mimi Romae repraesentati Suetonius mentionem facit in C. Caligula, Laureatum Mimum vocans . sic enim in quibusdam codicibus legitur. Et cum in Laureato Mimo, inquit, in quo auctor proripiens se ruina, sive potius prorepens e ruina, sanguinem vomuit, ut plures secundarum certatim experimentum artis darent, cruore scena abnudavit. Josephus, Antiquitatum lib. XIX, C. Caligulae mortem describens, velut explicat argumentum Laureoli Mimi, dum inquit: In illo siquidem spectaculo, duo ei auguria provenerunt. Mimus namque est introductus, quo actum est, ut judex deprehensus crucifigeretur. Et Pantomimus fabulam saltavit Cynirae, in qua et ipse occisus, et ejus filia Myrrha videbatur, atque sanguis Mimica arte diffusus, et circa judicem crucifixum, et circa Cyniram atque Myrrham. Porro Tertulliani, qui omnis antiquitatis peritissimus fuit, sensus hic est: Enthymesin non fuisse exercitatam in scena, in agenda fabula illa quam Catullus Mimographus Laureolum inscripsit, in qua judex in cruce agebatur. Alioqui si illam scenicorum histrionum in repraesentanda in crucem acti praesidis fabula dexteritatem habuisset, fortassis crucem supervolasset, id est Horon. Pam.

"Because she had never practised Catullus's Laureolus." A Tertullianic phrase: "practised the Laureolus". Now (says Rhenanus) the poet Naevius is said to have written the play [printed tabulam] Laureolus, and the Leo, in prison. After him Catullus the mime-writer, as Laberius also was, composed two mimes, one called The Ghost, the other Laureolus. Juvenal mentions both in Satire VIII in these verses: "Your fortune spent, Damasippus, you hired out your voice to the stage curtain, to play the noisy Ghost of Catullus. Nimble Lentulus too played Laureolus well, worthy, in my judgement, of a real cross…" So Laberius, as Gellius records, entitled one mime The Basket, another Alexandria, another The Fuller. In the mime Laureolus, then, a judge was put on the cross, and this was represented to the people in make-believe. But Domitian ordered in earnest that a man convicted and condemned of a capital crime be fastened to a cross and then torn by a bear, showing the people a spectacle of the real thing. On this there is a most elegant epigram in Martial, book I, which goes thus: "As Prometheus, bound on the Scythian rock, fed the tireless bird with his living breast, so Laureolus, hanging on no sham cross, gave his naked breast to the Calydonian bear. His mangled limbs lived on with dripping members, and in the whole body there was nowhere a body. In short, he had paid the penalty either for murdering his father, or he had guiltily pierced his master's throat with a sword, or in madness robbed temples of their secret gold, or set his savage torches to you, Rome. The wretch had outdone the crimes of ancient story; in him what had been a play became a punishment." Suetonius mentions the mime Laureolus performed at Rome, in his Gaius Caligula, calling it the "Laureatus" mime, for so it reads in some manuscripts. "And when, in the Laureatus mime," he says, "in which the leading actor, throwing himself out of a collapsing building (or rather crawling out of the ruin), vomited blood, several of the supporting actors vied in giving proof of their art, the stage swam with gore." Josephus, Antiquities book XIX, describing the death of Gaius Caligula, as it were explains the plot of the mime Laureolus when he says: "At that show two omens befell him. A mime was put on in which a judge was caught and crucified. And a pantomime danced the story of Cinyras, in which he himself was killed, and his daughter Myrrha; and blood was spilt by mimic art, both about the crucified judge and about Cinyras and Myrrha." So the meaning of Tertullian, who was most skilled in all antiquity, is this: Enthymesis had not been practised on the stage, in performing that play which Catullus the mime-writer entitled Laureolus, in which a judge was put on the cross. Otherwise, had she had the stage actors' dexterity in performing the play of the governor put on the cross, she might perhaps have flown over the cross, that is, over Horos. Pamelius.

(printed under page 305)

Page

running head: 601 LIBER ADV. VALENT[INIANOS.] (right part cut in image)
marginal letters: A etiam de loco est; B lumen ejus inquirere; C Cyrillus : Ἰαὼ τὴν σωτηρίαν; D Quod autem apud Irenaeum
old-edition numerals: (none)
misprints kept as printed: "tabulam" for fabulam in note (92); "lentutus" for Lentulus in note (92) (Juvenal); "supplicinm" for supplicium in note (92) (Martial); "illae" (printed illæ) for ille in note (92) (Martial); "abnudavit" for abundavit in note (92) (Suetonius).
other: notes (35) and (88)–(92) are printed under page 305's left column but called in col 602; they are set here once (not repeated in n602).
other: Martial verse in (92), "necis illae paternae": read on the zoomed page image (Q12a) as illæ, set as printed.
other: the siglum "Lat." in the variants is Latinius (cf. n629, note 81, where Latinius's "cercuriana" is cited).

PL 2:602

ut invisibiliter operatum, quomodo lumen ejus ignotum cum ipso requirebat? Tamen tentavit, et fortasse apprehendisset, si non idem Horos, qui matri ejus tam prospere venerat, nunc tam importune filiae occurrisset, ut etiam inclamarit in eam, JAO, quasi Porro Quirites, aut Fidem Caesaris, inde invenitur Jao in Scripturis. Ita depulsa quominus pergeret, nec habens supervolare Crucem, id est Horon, quia nullum Catulli Laureolum fuerit exercitata, ut destituta Passioni illi suae in trica multiplici atque perplexa, omni genere ejus coepit affligi moerore; quod non perpetrasset inceptum; metu, ne sicut luce, ita et vita orbaretur; consternatione, tum ignorantia. Nec ut mater ejus. Illa enim Aeon: at haec pro conditione deterius; insurgente adhuc

as something worked invisibly, how was she seeking his light, unknown along with himself? Yet she tried, and perhaps would have grasped it, had not the same Horos, who had come so propitiously to her mother, now met the daughter so inopportunely that he even shouted at her "JAO", as if "Make way, citizens!" or "The faith of Caesar!"; hence Jao is found in the Scriptures. So, driven back from going further, and unable to fly over the Cross, that is, Horos, since she had been trained in no Laureolus of Catullus, left as she was to that Passion of hers in a manifold and tangled snare, she began to be afflicted with every kind of it: with grief, that she had not accomplished what she had begun; with fear, lest, as of light, so also she be bereft of life; with consternation, then with ignorance. And not as her mother was. For she was an Aeon: but this one, by her condition, was worse off; there rising up still

Editors' notes and page, col. 602

Footnotes

(36) ‹anchor: vita orbaretur› · call in col 602

Tum consternatione addit Jun.

Junius adds "Tum consternatione".

Commentarius. (printed under page 305)

Page

running head: [LIBE]R ADV. VALENTINIANOS 602 (left part cut in image)
marginal letters: A rat ut invisibiliter; B at haec pro conditione; C suffigi, atque ab ursa; D Et cum in Laureato Mimo
old-edition numerals: 565 after apprehendisset; 566 after perplexa

PL 2:603

et alio fluctu conversionis scilicet in Christum, a quo vivificata fuerat, et in hanc ipsam conversionem temperata.

and by another surge, namely of conversion towards Christ, by Whom she had been brought to life, and was tempered into this very conversion.

CAPUT XV.

Chapter XV.

Age nunc discant Pythagorici, agnoscant Stoici, Plato ipse, unde materia, quam innatam volunt, et originem, et substantiam traxerit in omnem hanc struem mundi, quod nec Mercurius ille Trismegistus magister omnium Physicorum recogitavit. Audisti Conversionem, genus aliud Passionis; ex hac ominis anima hujus mundi dicitur constitisse.

Come now, let the Pythagoreans learn, let the Stoics recognize, let Plato himself learn whence matter, which they would have be unbegotten, drew both its origin and its substance for all this structure of the world, a thing which not even that famous Mercurius Trismegistus, master of all the natural philosophers, ever thought out. You have heard of Conversion, another kind of Passion; out of this every soul of this world is said to have been constituted.

Editors' notes and page, col. 603

Footnotes

(37) ‹anchor: fluctu› · call in col 603

Add. scilicet Fran. quod delet. Jun.

The Franeker edition adds "scilicet"; Junius deletes it.

(printed under page 306)

(38) ‹anchor: materia› · call in col 603

Materiam Rhen. Seml.

"Materiam": Rhenanus, Semler.

(printed under page 306)

(39) ‹anchor: mundi› · call in col 603 (the note is numbered "30" at the foot, as printed)

Hujusmodi Rhen. et pauci contra caeter.

"Hujusmodi": Rhenanus and a few, against the rest.

(printed under page 306)

(93) ‹anchor: temperata› · call in col 603

Temperata. Totum Irenaei 3 cap. brevissima tantum epitome contraxit Tertullianus in suo capite 13. Fusius et presso vestigio Irenaeum sequitur in hoc 14 capite ; nonnulla quidem, cavillantis more et jocantis addit : nonnulla vero pro libitu dividit, transfert vel omittit ; aperte tamen, ut antea, ipsomet confitente Semlero, Graeca Irenaei prae oculis habuisse ostendit. Iren. contra Haeres. cap. 4, § 1. — Τὴν ἐνθύμησιν τῆς ἄνω Σοφίας, ἣν καὶ Ἀχαμὼθ καλοῦσιν, ἀφορισθεῖσαν τοῦ Πληρώματος, σὺν τῷ πάθει, λέγουσιν ἐν σκιαῖς καὶ κενώματος τόποις· ἐκβεβράσθαι κατὰ ἀνάγκην, ἔξω γὰρ φωτὸς ἐγένετο, καὶ Πλρώματος ἄμορφος, καὶ ἀνείδεος, ὥσπερ ἔκτρωμα, διὰ τὸ μηδὲν κατειληφέναι. Οἰκτείραντά τε αὐτὴν τὸν Χριστὸν, καὶ διὰ τοῦ Σταυροῦ ἐπεκταθέντα, τῇ ἰδίᾳ δυνάμει μορφῶσαι μόρφωσιν τὴν κατ' οὐσίαν μόνον, ἀλλ' οὐ τὴν κατὰ γνῶσιν. Καὶ πράξαντα τοῦτο, ἀναδραμεῖν, συστείλαντα αὐτοῦ τὴν δύναμιν, καὶ καταλιπεῖν (αὐτὴν), ὅπως αἰσθομένη τοῦ περὶ αὐτὴν πάθους διὰ τὴν ἀπαλλαγὴν τοῦ πληρώματος, ὀρεχθῇ τῶν διαφερόντων, ἔχουσά τινα ὀδμὴν ἀφθαρσίας, ἐγκαταλειφθεῖσαν τοῖς ἀμφοτέροις ὀνόμασι καλεῖσθαι· Σοφίαν τε πατρωνυμικῶς (ὁ γὰρ πατὴρ αὐτῆς Σοφία κλήζεται), καὶ Πνεῦμα ἅγιον, ἀπὸ τοῦ περὶ τὸν Χριστὸν πνεύματος· μορφωθεῖσάν τε αὐτὴν, καὶ ἔμφρονα γενηθεῖσαν, παραυτίκα δὲ κενωθεῖσαν ἀοράτου αὐτῇ συνόντος Λόγου, τοῦτ' ἔστι τοῦ Χριστοῦ, ἐπὶ ζήτησιν ὁρμῆσαι τοῦ καταλιπόντος αὐτὴν φωτὸς, καὶ μὴ δυνηθῆναι καταλαβεῖν αὐτὸ, διὰ τὸ κωλυθῆναι ὑπὸ τοῦ Ὅρου. Καὶ ἐνταῦθα τὸν Ὅρον κωλύοντα αὐτὴν τῆς εἰς τοὔμπροσθεν ὁρμῆς εἰπεῖν Ἰαώ. Ὅθεν τὸ Ἰαὼ ὄνομα γεγεννῆσθαι φάσκουσι· μὴ δυνηθεῖσαν δὲ διοδεῦσαι τὸν Ὅρον διὰ τὸ συμπεπλέχθαι τῷ πάθει, καὶ μόνην ἀπολειφθεῖσαν ἔξω, παντὶ μέρει τοῦ πάθους ὑποπεσεῖν πολυμεροῦς, καὶ πολυποικίλου ὑπάρχοντος, καὶ παθεῖν, λύπην μὲν, ὅτι οὐ κατέλαβε· φόβον δὲ, μὴ καθάπερ αὐτὴν τὸ φῶς, οὕτω καὶ τὸ ζῆν ἐπιλίπῃ, ἀπορίαν τε ἐπὶ τούτοις. Ἐν ἀγνοίᾳ δὲ τὰ πάντα καὶ οὐ καθάπερ ἡ μήτηρ αὐτῆς ἡ πρώτη Σοφία καὶ Αἰὼν, ἑτεροίωσιν ἐν τοῖς πάθεσιν εἶχεν, ἀλλὰ ἐναντιότητα. Ἐπισυμβεβηκέναι δ' αὐτῇ καὶ ἑτέραν διάθεσιν, τὴν τῆς ἐπιστροφῆς ἐπὶ τὸν ζωοποιήσαντα, κ. τ. λ. Interpretatio vetus. — § 1. Enthymesin illius superioris Sophiae, quam et Achamoth vocant, separatam a superiore Pleromate, cum passione dicunt, in umbrae vacuitatis locis defervisse per necessitatem; extra enim lumen facta est et extra Pleroma, informis et sine specie, quasi abortus, adeo quia nihil apprehendit. Misertum autem ejus superiorem Christum et per crucem extensum, sua virtute formasse formam, quae esset secundum substantiam tantum, sed non secundum agnitionem : et haec operatum recurrere, subtrahentem suam virtutem et reliquisse illam : uti sentiens passionem, quae erga illam esset per separationem pleromatis, concupiscat eorum, quae meliora essent, habens aliquam adorationem immortalitatis relictam in semetipsa a Christo et Spiritu sancto. Quapropter et ipsam duobus nominibus vocari. Sophiam paternaliter (Pater enim ejus Sophia vocatur), et Spiritum sanctum, ab eo qui est erga Christum spiritus. Formatam autem eam et sensatam factam, statim autem evacuatam ab eo qui invisibiliter cum ea erat verbo, hoc est, Christo, in exquisitionem egressam ejus luminis, quod se dereliquisset et non potuisse apprehendere illud, quoniam coercebatur ab Horo. Et sic Horon coercentem eam, ne anterius irrueret, dixisset Iaω : unde et Iaω nomen factum dicunt. Et cum non posset pertransire Horon, quoniam complexa fuerat passionem, et sola fuisset derelicta foris, omni parti passionis succubuisse, multifariae et variae exsistentis : et passam eam tristitiam, quoniam non apprehendit ; timorem autem ne quemadmodum eam lumen, sic et vita relinqueret, consternationem autem super haec : ignorantia autem omnia. Et non quemadmodum mater ejus prima Sophia Aeon, demutationem in passionibus habuit, sed contrarietatem. Super haec autem evenisse ei et alterum affectionem conversionis ad eum, qui vivificavit. Edd.

"Tempered." Tertullian drew the whole of Irenaeus's third chapter into a very short epitome in his own chapter 13. In this chapter 14 he follows Irenaeus more fully and close on his heels; some things, indeed, he adds in the manner of one who mocks and jests, while some he divides, moves or omits as he pleases; yet he shows openly, as before, by Semler's own admission, that he had Irenaeus's Greek before his eyes. Irenaeus, Against Heresies, chapter 4, § 1. — [Greek:] "They say that the Enthymesis of the Wisdom above, whom they also call Achamoth, set apart from the Pleroma together with her passion, was of necessity cast out into the places of shadow and emptiness; for she had come to be outside the light and the Pleroma [Πλρώματος, as printed], formless and shapeless, like an abortion, because she had grasped nothing. And Christ, taking pity on her and stretched out through the Cross, by his own power gave her a formation according to substance only, but not according to knowledge. And having done this he hastened back, drawing in his power, and left (her), so that, perceiving the passion that surrounded her because of her separation from the Pleroma, she might long for the higher things, having a certain fragrance of incorruption; and that, left behind, she is called by both names: Wisdom, after her father (for her father is called Wisdom), and Holy Spirit, from the Spirit that is with Christ. And having been formed and made intelligent, but at once emptied of the Word who had been invisibly with her, that is, Christ, she rushed in search of the light that had left her, and could not reach it, because she was prevented by Horos. And there Horos, checking her from her onward rush, said 'Iao'; whence, they claim, the name Iao arose. And being unable to pass Horos because she was entangled with her passion, and left alone outside, she fell under every part of the passion, which is manifold and many-coloured, and suffered: grief, because she had not grasped [the light]; fear, lest life too should fail her as the light had; and bewilderment besides — all in ignorance. And unlike her mother, the first Wisdom and Aeon, she had in her passions not alteration but contrariety. And there came upon her also another disposition, that of turning back to him who had given her life," etc. The old translation. — § 1. "They say that the Enthymesis of that higher Sophia, whom they also call Achamoth, separated from the higher Pleroma together with her passion, boiled over of necessity into the places of shadow and void; for she came to be outside the light and outside the Pleroma, formless and without shape, like an abortion, inasmuch as she grasped nothing. But the higher Christ, taking pity on her and stretched out through the cross, by his power formed a form that was according to substance only, but not according to knowledge; and having done this he ran back, withdrawing his power, and left her: so that, perceiving the passion which was around her through the separation from the Pleroma, she might desire the things that were better, having a certain fragrance [adorationem, as printed] of immortality left in herself by Christ and the Holy Spirit. Wherefore she too is called by two names: Sophia after her father (for her father is called Sophia), and Holy Spirit, from the Spirit that is with Christ. And having been formed and made sensible, but at once emptied by the Word who was invisibly with her, that is, Christ, she went out in search of that light which had left her, and could not grasp it, because she was restrained by Horos. And so Horos, restraining her lest she rush further, said Iao; whence too they say the name Iao arose. And since she could not pass through Horos, because she had embraced her passion, and had been left alone outside, she succumbed to every part of the passion, which is manifold and various: she suffered grief, because she did not grasp [it]; fear, lest life too should leave her as the light had; and dismay besides; and all in ignorance. And not as her mother, the first Sophia, an Aeon, did she have change in her passions, but contrariety. And besides these there came upon her also another affection, of conversion to him who gave her life." The editors.

(printed under page 306)

(94) ‹anchor: Bituminosas et ferruginantes› · call in col 604

Bituminosas et ferruginantes. Ridet hasce nugas Irenaeus, et credibile esse ait, Achamoth in tanta consternatione non flevisse tantum, sed et sudasse. Itaque fluxisse aquas, ex lacrymis quidem salsas ; at ex sudore dulces. Quin et vesicam ejus pavore nimio solutam minxisse acidas, bituminosas, etc. Rig.

"Bituminous and rust-coloured." Irenaeus laughs at these trifles, and says it is credible that Achamoth in such dismay not only wept but sweated too; and so waters flowed, salt ones from her tears, and sweet ones from her sweat. Indeed, her bladder, loosened by excessive fear, passed acid, bituminous waters, etc. Rigault.

(printed under page 306)

(95) ‹anchor: Et Salmacis inde se solverit› · call in col 604

Et Salmacis inde se solverit, quae masculos molles. Verissima est haec antiqui exemplaris scriptura. Etenim praecessit verbum, efficit, quid hic debeat tacendo repeti. Lyncestarum fons ebrios efficit, Salmacis masculos molles. Rig. — Et Salmacis inde se solverit, quae masculos molles. Atqui ob hunc (inquit Rhenan.) effectum Ovidius obscoenam vocat his carminibus, l. XV Metamorph. : Quodque magis mirum, sunt qui non corpora tantum, / Verum animos etiam valeant mutare liquores. / Cui non audita est obscoenae Salmacis unda, / Aethiopesque lacus ? quos si quis faucibus hausit, / Aut furit, aut patitur mirum gravitate soporem. Hujus rei causam reddens Seneca : « Similem (inquit) habet vim mero, sed vehementiorem. Nam quemadmodum ebrietas, donec exsiccetur, dementia est, et nimia gravitate defertur in somnum ; sic aquae hujus sulphurea vis habet quoddam acrius ex aere noxio virus, quod mentem aut furore mo- (continues)

"And Salmacis would have flowed out from there, [Salmacis] which [makes] men soft." This reading of the old copy is entirely correct. For the verb "efficit" has gone before, which must be understood again here in silence: "The spring of the Lyncestae makes men drunk, Salmacis [makes] men soft." Rigault. — "And Salmacis would have flowed out from there, which [makes] men soft." And indeed (says Rhenanus) for this effect Ovid calls it obscene in these lines, Metamorphoses book XV: "And what is more wondrous, there are waters able to change not bodies only but minds as well. Who has not heard of the obscene wave of Salmacis, and the Ethiopian lakes? Whoever drinks of them with his throat either raves or falls into a strange heavy sleep." Seneca, giving the cause of this: "It has (he says) a power like that of wine, but stronger. For as drunkenness, until it dries off, is madness, and through excessive heaviness sinks into sleep, so the sulphurous power of this water has a certain sharper poison from noxious air, which [affects] the mind either with frenzy … (continues)

(printed under page 306)

Page

running head: TERTULLIANI OPERUM PARS II. — S (cut off at right edge)
marginal letters: A et alio fluctu conversionis; B (93) Temperata. Totum Irenaei (commentary); C πληρώματος, ὀρεχθῇ τῶν διαφερόντων (commentary); D Αἰὼν, ἑτεροίωσιν ἐν τοῖς πάθεσιν (commentary)
old-edition numerals: 567 before CAPUT XV.
misprints kept as printed: "ominis" (for omnis), "ex hac ominis anima".

PL 2:604

etiam ipsius Demiurgi, id est Dei nostri. Audisti moerorem et timorem; ex his initiata sunt caetera. Nam ex lacrymis ejus universa aquarum natura manavit. Hic aestimandum, quem exitum duxerit, quantis lacrymarum generibus inundarit. Habuit et falsas, habuit et amaras, et dulces, et calidas, et frigidas guttas, et bituminosas, et ferruginantes et sulphurantes, utique et venenatas, ut et Nonacris inde sudaverit quae Alexandrum occidit, et Lyncestarum inde defluxerit quae ebrios efficit, et Salmacis inde se solverit quae masculos molles. Coelestes imbres pipiavit

even that of the Demiurge Himself, that is, of our God. You have heard of grief and fear; from these the rest took their beginning. For from her tears the whole nature of waters flowed forth. Here one must reckon what outcome she produced, with how many kinds of tears she flooded [everything]. She had salt ones, she had bitter ones too, and sweet, and hot, and cold drops, and bituminous ones, and iron-tinged and sulphurous ones, yes, and poisonous ones as well, so that from that source the Nonacris sweated out, which killed Alexander, and from that source the [spring] of the Lyncestae flowed down, which makes men drunk, and from that source Salmacis released itself, which makes males soft. The heavenly rains were whimpered out by

Editors' notes and page, col. 604

Footnotes

(40) ‹anchor: molles› · call in col 604

Mollefacit Par. molles facit Fran. mollescit Rh. Seml.

"Mollefacit": the Paris edition; "molles facit": the Franeker edition; "mollescit": Rhenanus, Semler.

(printed under page 306) (The Commentarius notes (94) and (95), called in this column, are set in n603.)

Page

running head: [cut off at left edge]M PARS II. — SERIES I, POLEMICA. 604
marginal letters: A ‹etiam ipsius Demiurgi›; B ‹esset per separationem pleromatis›; C ‹apprehendit; timorem autem ne quemadmodum›; D ‹efficit, Salmacis masculos molles. Rig.›
old-edition numerals: 566 after ‹lacrymis›
misprints kept as printed: "falsas" (for salsas), "Habuit et falsas"; the English follows the sense ("salt").

PL 2:605

Achamoth, et nos in cisternis etiam alienos luctus et lacrymas servare curamus. Proinde ex consternatione et pavore corporalia elementa ducta sunt. Et tamen in tanta circumstantia solitudinis, in tanto circumsepto destitutionis, ridebat interim, qua conspecti Christi recordans, eo de gaudio risus lumen effulsit. Cujus hoc providentiae beneficium, quale illam ridere cogebat, idcirco ne semper nos in tenebris moraremur? Nec obstupescas, qui laetitia ejus tam splendidum elementum radiaverit mundo, cum moestitia quoque ejus tam necessarium instrumentum defluxerit saeculo? O risum illuminatorem! o fletum rigatorem! Et tamen poterat remedio jam agere cum

Achamoth, and we in our cisterns take care to keep even the griefs and tears of others. Accordingly, the bodily elements were derived from consternation and dread. And yet, amid so great an encompassing of solitude, in so great an enclosure of destitution, she laughed meanwhile, in that, recalling the Christ she had beheld, the light of laughter shone forth from that joy. Of what providence is this the kindness, such as compelled her to laugh, if not so that we should not always linger in darkness? Nor should you be astonished at how her gladness radiated so splendid an element upon the world, when her sorrow too let flow so necessary an instrument for the age. O laughter, the illuminator! O weeping, the irrigator! And yet she could already act by way of remedy with

Editors' notes and page, col. 605

Footnotes

Variae lectiones

(41) ‹anchor: circumsepto› · call in the text

Circumspectu Rhen. Seml. Oberth. circumspecto Fr.

"Circumspectu": Rhenanus, Semler, Oberthür; "circumspecto": Franeker edition.

(printed under page 307)

(42) ‹anchor: risus lumen› · call in the text

Eo de gaudii risu lumen Jun. Eodem gaudio risu lumen Rhen. Seml.

"Eo de gaudii risu lumen": Junius. "Eodem gaudio risu lumen" (by laughter, light, from that same joy): Rhenanus, Semler.

(printed under page 307)

(43) ‹anchor: quale› · call in the text

Quae Rhen. et alii.

"Quae": Rhenanus and others.

(printed under page 307)

(44) ‹anchor: defluxerit› · call in the text

Defuerit in mss. defuderit conj. Rig.

"Defuerit" (was lacking) in the manuscripts; "defuderit" (poured out) is Rigault's conjecture.

(printed under page 307)

Commentarius

(95) (continued) ‹anchor: see page 306› · call on the previous page (the first lines on this page lie above the rendered crop; the crop begins mid-sentence)

[…]vet, aut sopore opprimit. » Caeterum unde Salmacis dicta sit molles et impudicos reddere, qui ex ea biberint, quod hic Tertull. vocat, masculos molles facere, docet M. Vitruvii Achitecturae lib. II : « Is, inquit (de Salmacidis fonte loquitur), falsa opinione putatur venereo morbo implicare eos, qui ex eo biberint. Sed haec opinio quare per orbem terrarum falso rumore sit propagata, non pigebit exponere. Non enim quod dicitur molles et impudicos ex ea aqua fieri, id potest esse ; sed est ejus fontis potestas perlucida, saporque egregius. Cum autem Melas et Arevanias ab Argis et Troezene coloniam communem eo loci deduxerunt, Barbaros Caras et Lelegias ejecerunt. Hi autem ad montes fugati se congregantes discurrebant, et ibi latrocinia facientes crudeliter eos vastabant. Postea de colonis unus ad eum fontem propter bonitatem aquae, quaestus causa, tabernam omnibus copiis instruxit, eamque exercendo eos Barbaros allectabat. Ita singillatim discurrentes, et ad coetus convenientes, e duro feroque more commutati in Graecorum consuetudinem et suavitatem sua voluptate reducebantur. Ergo ea aqua non impudico morbi vitio, sed humanitatis dulcedine mollitis animis Barbarorum, eam famam est adepta. » Haec Vitruvius. Ubi interim id quod adjicitur ex Ovidio et Seneca, de aquis Sulphureis, quae furore aut sopore opprimunt, non ad Salmacin pertinet, sed ad quosdam Aethiopiae lacus. Pam.

[…] or overwhelms with sleep." But why Salmacis is said to make those who drink of it soft and unchaste — what Tertullian here calls "making males soft" — M. Vitruvius explains in book II of his Architecture [Achitecturae, as printed]: "It is wrongly believed," he says (speaking of the spring of Salmacis), "to entangle those who drink of it in a venereal disease. But why this belief has spread through the world by false rumour I shall not be loath to explain. For what is said — that men become soft and unchaste from that water — cannot be; rather, the quality of that spring is clear and its taste excellent. When Melas and Arevanias led a joint colony from Argos and Troezen to that place, they drove out the barbarian Carians and Leleges. These, driven into the mountains, gathered and roamed about, and there, making raids, cruelly laid the colonists waste. Later one of the colonists, for gain, set up a tavern stocked with every supply at that spring because of the goodness of its water, and by running it he lured those barbarians. So, coming down one by one and joining the gatherings, they were changed from their hard and fierce ways and brought round, by their own pleasure, to the customs and gentleness of the Greeks. So that water won this reputation not through the vice of an unchaste disease, but because the minds of the barbarians were softened by the sweetness of civilization." So far Vitruvius. Meanwhile what is added from Ovid and Seneca about sulphurous waters that overwhelm with frenzy or sleep does not belong to Salmacis, but to certain lakes of Ethiopia. Pamelius.

(printed under page 307)

(96) ‹anchor: Coelestes imbres pipiavit Achamoth› · call in the text at "in cisternis"

Coelestes imbres pipiavit Achamoth, et nos in cisternis, etc. Achamoth ipsa spiritalis ploravit imbres coelestes, et nos in cisternis, hoc est, in carne nostra, quae sane limus et terra est, luctus non solum nostros cohibere curamus, verum et alienos. Tanta est cunctis quotidie causa plorandi ; nec tamen ploramus, sed alios a ploratu dehortamur. Rig. — Pipiavit. Scribit Festus, inquit Rhenan., pipiationem esse clamorem plorantis, lingua Oscorum : Pipiavit ergo coelestes imbres Achamoth, id est : pipiando et plorando emisit. Factitium verbum est a sono plorantium, pi, pi. Similiter dixit Auctor lib. de Monog. infantes pipiantes. Pam.

"Achamoth whimpered heavenly showers, and we in cisterns," etc. Achamoth herself, the spiritual one, wept heavenly showers, and we in cisterns — that is, in our flesh, which is indeed mud and earth — take care to restrain not only our own grief but others' too. So great is everyone's daily cause for weeping; and yet we do not weep, but urge others not to weep. Rigault. — "Pipiavit." Festus writes, says Rhenanus, that "pipiatio" is the cry of one weeping, in the language of the Oscans. So Achamoth "pipiavit" heavenly showers, that is, poured them out by whimpering and weeping. It is a word made from the sound of people weeping, "pi, pi". Likewise the author said, in the book On Monogamy, "infants whimpering". Pamelius.

(printed under page 307)

(97) ‹anchor: In tanto circumspecto destitutionis› · call in the text at "destitutionis"

In tanto circumspecto destitutionis. An verius, « In tanto circumsepto destitutionis ? » Ludit in antithetis, et hic proxime dixit : » In tanta circumstantia solitudinis. Rig.

"In so great a prospect of abandonment." Or more truly, "in so great an enclosure of abandonment"? He plays on antitheses, and has just said here: "in so great a surrounding of loneliness." Rigault.

(printed under page 307)

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

Applicare. Quo ulterius in γνώσεως descriptione progreditur Tertullianus, eo liberius, effusioribusque habenis vagatur, ac petulantius Valentini hariolationes exagitat. Nec ita jocando ducem deserit Irenaeum, qui asperum, ut decet judicis tot naenias infamantis, supercilium interdum ponens, lepide diluvium novum ex Sophiae lacrymis ac sudoribus in orbem immissum deridet. Pauca igitur sigillatim conferantur. Iren. adversus Haeres. cap. 4, § 2. — Ταύτην σύστασιν καὶ οὐσίαν τῆς ὕλης γεγενῆσθαι λέγουσιν, ἐξ ἧς ὅδε ὁ κόσμος συνέστηκεν. Ἐκ μὲν γὰρ τῆς ἐπιστροφῆς τὴν τοῦ κόσμου καὶ τοῦ δημιουργοῦ πᾶσαν ψυχὴν τὴν γένεσιν εἰληφέναι, ἐκ δὲ τοῦ φόβου καὶ τῆς λύπης τὰ λοιπὰ τὴν ἀρχὴν ἐσχηκέναι. Ἀπὸ δὲ τῶν δακρύων αὐτῆς γεγονέναι πᾶσαν ἔνυγρον οὐσίαν· ἀπὸ δὲ τοῦ γέλωτος, τὴν φωτεινήν. Ἀπὸ δὲ τῆς λύπης καὶ ἐκπλήξεως, τὰ σωματικὰ τοῦ κόσμου στοιχεῖα. Ποτὲ μὲν γὰρ ἔκλαιε καὶ ἐλυπεῖτο, ὡς λέγουσι, διὰ τὸ καταλελεῖφθαι μόνην ἐν τῷ σκότει καὶ τῷ κενώματι· ποτὲ δὲ εἰς ἔννοιαν ἥκουσα τοῦ καταλιπόντος αὐτὴν φωτὸς, διεχεῖτο καὶ ἐγέλα, κ. τ. λ. Interpretatio vetus. — § 2. Eam collectionem et substantiam fuisse materiae dicunt, ex qua hic mundus constat. De conversione enim mundi et Demiurgi omnem animam genesin accepisse : de timore autem et tristitia, reliqua initium habuisse. A lacrymis enim ejus factam universam humidam substantiam : a risu autem lucidam, a tristitia autem et pavore, corporalia mundi elementa. Aliquando enim plorabat et tristis erat, quomodo dicunt, quod derelicta sola esset in tenebris et vacuo : aliquando autem in cogitationem veniens ejus, quod dereliquerat eam lumen, diffundebatur et ridebat, etc. Edd.

"To apply." The further Tertullian advances in his description of the Gnosis, the more freely and with looser rein he roams, and the more wantonly he harries Valentinus's soothsayings. Yet in jesting he does not so desert his guide Irenaeus, who, now and then laying aside the stern brow that befits a judge branding so many trifles, wittily mocks a new flood sent upon the world from Sophia's tears and sweat. Let a few points, then, be compared one by one. Irenaeus, Against Heresies, chapter 4, § 2. — [Greek:] "This, they say, was the composition and substance of matter, from which this world is made. For from her turning back every soul of the world and of the Demiurge took its origin, and from her fear and grief the rest had their beginning. From her tears came all moist substance; from her laughter, the luminous; from her grief and consternation, the bodily elements of the world. For at times, as they say, she wept and grieved at being left alone in the darkness and the void; at times, coming to think of the light that had left her, she relaxed and laughed," etc. The old translation. — § 2. "They say this was the collection and substance of matter, of which this world consists. For from [her] conversion every soul of the world and of the Demiurge received its origin; and from fear and grief the rest had their beginning. For from her tears all moist substance was made; from her laughter the luminous; and from grief and terror the bodily elements of the world. For at times she wept and was sad, as they say, because she had been left alone in darkness and the void; and at times, coming to think of the light that had left her, she was cheered and laughed," etc. The editors.

(printed under page 307)

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

Potestatem. Grabius, D. Massuet, Selmerusque notarunt a Tertulliano minus recte verba Irenaei eo loci fuisse accepta, quasi a Jesu Paracleto suprema potestas omnium, etiam Aeonum, non autem ab Aeonibus data fuerit. Id.

"Power." Grabe, Dom Massuet and Semler [Selmerus, as printed] have noted that Tertullian took Irenaeus's words at this place less correctly, as if supreme power over all things, the Aeons too, had been given by Jesus the Paraclete, and not by the Aeons. The same.

(printed under page 307)

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

Cum officio. Jureconsultis officium coetus ipse est eorum qui magistratui inserviunt : unde apud eosdem, officium deponere, et officio tradere ; in quem sensum et hic usurpat Tertullianus. Rhen.

"With his staff." For the jurists the "officium" is the body itself of those who serve a magistrate; hence among them "to lay down the officium" and "to hand over to the officium"; in this sense Tertullian uses it here too. Rhenanus.

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(2) ‹anchor: Credas et cum duodecim fascibus› · call in col not visible

Credas et cum duodecim fascibus. In exemplaribus manu descriptis mendose legitur facibus. Nos reposuimus fascibus. Hujusmodi namque pompa consules Romam incedebant. Duodecim fasces et totidem secures cum lictoribus L. Jun. Bruto et L. Tarquinio Collatino primis coss. post exactos reges sunt additi : ita tamen ut penes unum tantum essent, qui propterea major consul vocabatur. Id.

"You would think, with twelve fasces too." In the handwritten copies it is wrongly read "facibus" [torches]. We have restored "fascibus". For it was with such a procession that the consuls went about Rome. Twelve fasces and as many axes, with lictors, were assigned to L. Junius Brutus and L. Tarquinius Collatinus, the first consuls after the expulsion of the kings; yet so that they were held by one only, who was therefore called the senior consul. The same.

(printed under page 307)

Page

running head: LIBER ADV. VALENTIN (cut off at the image edge)
marginal letters: A Achamoth, et nos in cisternis; B vet, aut sopore opprimit (commentary); C venientes, e duro feroque (commentary); D Pipiavit ergo coelestes imbres (commentary)
old-edition numerals: 569 after et

PL 2:606

illius loci horrore. Omnem enim obscuritatem ejus discussisset, quoties ridere voluisset, vel ne cogeretur desertores suos applicare.

the horror of that place. For she would have dispelled all its darkness whenever she chose to laugh, if only so as not to be forced to appeal to those who had deserted her.

CAPUT XVI.

CHAPTER XVI.

Convertitur enim ad preces et ipsa more materno. Sed Christus, quem jam pigebat rursus extra Pleroma proficisci, vicarium praefecit Paracletum. Soterem (hic erit Jesus, largito ei patre universorum ⟨Ae⟩onum summam potestatem, subjiciendis eis omnibus; uti in ipso secundum Apostolum omnia conderentur) ad eam emittit cum officio atque comitatu coaetaneorum angelorum; credas et cum duodecim fascibus. Ibi demum

For she too turns to prayers, after her mother's fashion. But Christ, who was now loath to set out again beyond the Pleroma, put the Paraclete in charge as his deputy. The Saviour (this will be Jesus, the father having granted him supreme power over all the Aeons, all of them to be made subject to him, so that in him, according to the Apostle, all things should be founded) he sends to her with a staff and a retinue of angels of his own age; with the twelve fasces too, you would believe. Then at last

Editors' notes and page, col. 606

Footnotes

Variae lectiones. (printed under page 307)

(45) ‹anchor: desertores suos applicare› · call in col 606

Supplicare Rhen, Seml. Oberth.

"Supplicare" [to entreat]: Rhenanus, Semler, Oberthür.

(printed under page 307)

(46) ‹anchor: pigebat rursus› · call in col 606

Rursus rejicitur a Jun.

"Rursus" [again] is rejected by Junius.

(printed under page 307)

(47) ‹anchor: vicarium praefecit› · call in col 606

Praeficit Rhen. Seml. praeficiens Jun.

"Praeficit" [puts in charge]: Rhenanus, Semler; "praeficiens" [putting in charge]: Junius.

(printed under page 307)

(48) ‹anchor: subjiciendis eis› · call in col 606

Ei melius legit Massuet.

Massuet reads, better, "Ei" [to him].

(printed under page 307)

(49) ‹anchor: omnia conderentur› · call in col 606

Confoederentur Rhen. Seml. melius conderentur ex Graeco κτισθῇ.

"Confoederentur" [be leagued together]: Rhenanus, Semler; better "conderentur" [be founded], from the Greek κτισθῇ.

(printed under page 307)

(50) ‹anchor: ad eam emittit› · call in col 606

Adeamque mittit Jun.

"Adeamque mittit" [and sends to her]: Junius.

(printed under page 307)

(51) ‹anchor: Ibi demum› · call in col 606

Ibidem Rhen. Seml.

"Ibidem" [in the same place]: Rhenanus, Semler.

(printed under page 307)

Page

running head: [LIBER] ADV. VALENTINIANOS. 606 (left part cut in image)
marginal letters: A illius loci horrore; B sioribusque habenis vagatur; C substantiam fuisse materiae; D quem sensum et hic usurpat
old-edition numerals: 570 after eis
other: commentary notes (98), (99), (1), (2) are called in col 606 and set in n605 (98 whole, including the lines at the head of page 307's right foot column); not repeated here. Q12a removed a duplicate of those (98) lines that stood here.
other (for n605, noted not written): (42) and (44) are now complete in n605. UNSURE (Q12a): in (2) the page may print "eonsules" (damaged c?) where n605 sets "consules".

PL 2:607

adventu pompatico ejus concussa Achamoth, protinus velamentum sibi obduxit, ex officio primo venerationis et verecundiae: dehinc contemplatur eum, fructiferumque suggestum. Quibus inde conceperat viribus occurrit illi, Κύριε! Χαῖρε! Hic opinor susceptam ille confirmat, atque conformat agnitione jam, et ab omnibus injuriis Passionis expumicat, non eadem negligentia in exterminium discretis, quae acciderat in casibus matris. Sed enim exercitata vitia, et usu viriosa confudit: atque ita massaliter solidata, defixit seorsum in materiae corporalem paraturam, commutans ex incorporali passione indita habilitatem atque naturam, qua pervenire mox posset in aemulans aequiparantias corpulentiarum, ut duplex substantiarum conditio ordinaretur: de vitiis, pessima; de conversione, passionalis. Haec erit materia quae nos commisit cum Hermogene, caeterisque

shaken by his pompous arrival, Achamoth at once drew a veil over herself, out of the first duty of veneration and modesty; then she gazes upon him and his fruit-bearing equipment. With the strength she had then conceived she runs to meet him: "Lord! Hail!" Here, I suppose, he confirms her once received, and now forms her by knowledge, and scours her clean of all the injuries of Passion, these being separated off for extermination not with the same neglect that had occurred in the misfortunes of her mother. But the vices, already exercised and made vigorous by use, he mixed together; and having thus solidified them into a mass, he fixed them apart in the bodily apparatus of matter, changing out of incorporeal passion an implanted aptitude and nature, by which it might soon be able to attain to emulating equivalents of corporeal things, so that a twofold condition of substances might be ordered: from the vices, the worst; from the conversion, the passionate. This will be the matter which has set us at odds with Hermogenes and the others

Editors' notes and page, col. 607

Footnotes

(52) ‹anchor: fructiferumque› · call in col 607

Ita Fran. Par. Contemplata eum fructiferumque Jun. Rig.

So the Franeker and Paris editions. "Contemplata eum fructiferumque": Junius, Rigault.

(printed under page 308)

(53) ‹anchor: conformat› · call in col 607

Confirmat atque confirmat. Rhen. et alii, conformat melius ex Iren. μορφῶσαι κατὰ τὴν μόρφωσιν.

"Confirmat atque confirmat": Rhenanus and others; "conformat" is better, from Irenaeus, "to form according to the formation".

(printed under page 308)

(54) ‹anchor: jam› · call in col 607

Agnitione eam Jun.

"Agnitione eam": Junius.

(printed under page 308)

(55) ‹anchor: eadem› · call in col 607

Non ea demum Jun.

"Non ea demum": Junius.

(printed under page 308)

(56) ‹anchor: exterminium› · call in col 607

Exterminium ad ἀφανισθῆναι. D. Iren. pertinet.

"Exterminium" refers to St Irenaeus's ἀφανισθῆναι ("to be made to vanish").

(printed under page 308)

(57) ‹anchor: viriosa› · call in col 607

Vitiosa Fran. Paris. vitiosa sane lectio rejicitur a Graeco : ἑκτικὰ δυνατὰ, viriosa.

"Vitiosa": the Franeker and Paris editions; the reading "vitiosa" is plainly rejected by the Greek: "habitual, powerful", that is, "viriosa".

(printed under page 308)

(58) ‹anchor: defixit› · call in col 607

Definxit Lat.

"Definxit": the Latin [of Irenaeus].

(printed under page 308)

(59) ‹anchor: corporalem› · call in col 607

Male legit Tertull. in Iren. εἰς σώματον pro εἰς ἀσώματον, incorpoream debeat scribere.

Tertullian misread in Irenaeus "into bodily" for "into incorporeal"; he should write "incorpoream".

(printed under page 308)

(60) ‹anchor: naturam› · call in col 607

Haec Jun. ita distinguit atque ita — corporalem paraturam commutans ex incorporali passione indita habilitate. Lat. Conjecturae definxit seorsum et indidit hilaritatem Jun. non probantur.

Junius punctuates this thus: "atque ita — corporalem paraturam commutans ex incorporali passione indita habilitate" [changing the bodily equipment from incorporeal passion, with fitness put into it]. The Latin. Junius's conjectures "definxit seorsum" [he shaped apart] and "indidit hilaritatem" [put cheerfulness into it] are not approved.

(printed under page 308)

(61) ‹anchor: not visible› · call not visible

Substruit Seml. cubavit Par. subavit Fran. subavit intra se ipsa Lat. Jun. Rhen. subsuriit Rig.

"Substruit": Semler; "cubavit": the Paris edition; "subavit": the Franeker edition; "subavit intra se ipsa": the Latin, Junius, Rhenanus; "subsuriit": Rigault.

(printed under page 308)

(62) ‹anchor: not visible› · call not visible

Spirituali Rhen. Seml.

"Spirituali": Rhenanus, Semler.

(printed under page 308)

(63) ‹anchor: not visible› · call not visible

Est abest Par. ponitur alibi aliis.

"Est" is missing in the Paris edition; others put it elsewhere.

(printed under page 308)

(64) ‹anchor: not visible› · call not visible

Trinitas. generis mavult Jun.

"Trinitas." Junius prefers "generis".

Commentarius. (printed under page 308)

(3) ‹anchor: Fructiferumque suggestum› · call in col 607

Fructiferumque suggestum. Irenaeus, Universam fructificationem, σὺν ὅλῃ τῇ καρποφορίᾳ αὐτοῦ Tertulliani verbis nequitiae probro conspargitur Achamoth. Rig.

"And his fruit-bearing retinue." Irenaeus: "the whole fruitage", [Greek] "with all his fruit-bearing". In Tertullian's words Achamoth is spattered with the reproach of wantonness. Rigault.

(printed under page 308)

(4) ‹anchor: Injuriis passionis in exterminium discretis› · call in col 607

Injuriis passionis in exterminium discretis. Irenaeus, « Curationem passionum fecisse ejus, separantem eas ab ea. » Quod Septimius dicit, « In exterminium discernere, » Latinus Irenaeus dixerat, Exterminare ; Graecus ἀφανισθῆναι Id.

"The injuries of passion being separated off to destruction." Irenaeus: "He made a healing of her passions, separating them from her." What Septimius calls "to separate off to destruction" the Latin Irenaeus had called "to exterminate"; the Greek, "to be made to vanish". The same.

(printed under page 308)

(5) ‹anchor: Viriosa› · call in col 607

Viriosa. Eodem sensu libro de Anima, de vite dixit, Ambitit viriosius, hoc est, fortius, et vi majore. Id.

"Vigorous." In the same sense, in the book On the Soul, he said of the vine "it winds about more vigorously", that is, more strongly and with greater force. The same.

(printed under page 308)

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

Praesumunt. Iren. adversus Haeres. cap. 4, § 5. — . . . Ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν φωτὸς, τοῦτ' ἔστι τοῦ Χριστοῦ, λέγουσιν· ὃς ἀνελθὼν μὲν εἰς τὸ Πλήρωμα, αὐτὸς μὲν, εἰκὸς ὅτι ὤκνησεν ἐκ δευτέρου κατελθεῖν, τὸν Παράκλητον δὲ ἐξέπεμψεν πρὸς αὐτὴν, τοῦτ' ἔστι τὸν Σωτῆρα ἐνδόντος αὐτῷ πᾶσαν τὴν δύναμιν τοῦ Πατρὸς, καὶ πᾶν ὑπ' ἐξουσίαν παρανδόντος, καὶ τῶν Αἰώνων δεόμενος, ὅπως ἐν αὐτῷ τὰ πάντα κτισθῇ, τὰ ὁρατὰ καὶ τὰ ἀόρατα, Θρόνοι, Θεότητες, Κυριότητες· Ἐκπέμπεται δὲ πρὸς αὐτὴν, μετὰ τῶν ἡλικιωτῶν αὐτοῦ τῶν Ἀγγέλων. Τὴν δὲ Ἀχαμὼθ ἐκτραπεῖσαν αὐτὸν, λέγουσι πρῶτον μὲν κάλυμμα ἐπιθέσθαι δι' αἰδῶ, μετέπειτα δὲ ἰδοῦσαν αὐτὸν σὺν ὅλῃ τῇ καρποφορίᾳ αὐτοῦ, προσδραμεῖν αὐτῷ, δύναμιν λαβοῦσαν ἐκ τῆς ἐπιφανείας αὐτοῦ. Κἀκεῖνον μορφῶσαι αὐτὴν μόρφωσιν τὴν κατὰ γνῶσιν, καὶ ἴασιν τῶν κακῶν ποιήσασθαι αὐτῆς, χωρίσαντα δὲ αὐτὰ αὐτῆς, μὴ ἀμελήσαντα δὲ αὐτῶν, οὐ γὰρ ἦν δυνατὰ ἀφανισθῆναι, ὡς τὰ τῆς προτέρας, διὰ τὸ ἑκτικὰ ἤδη καὶ δυνατὰ εἶναι. Ἀλλ' ἀποκρίναντα χωρὶς συγχέαι καὶ πῆξαι, καὶ ἐξ ἀσωμάτου πάθους εἰς ἀσώματον τὴν ὕλην μεταβαλεῖν αὐτά· εἶθ' οὕτως ἐπιτηδειότητα, καὶ φύσιν ἐμπεποιηκέναι αὐτοῖς, ὥστε εἰς συγκρίματα, καὶ σώματα ἐλθεῖν, πρὸς τὸ γενέσθαι δύο οὐσίας, τὴν φαύλην τῶν παθῶν, τήν τε τῆς ἐπιστροφῆς ἐμπαθῆ· καὶ διὰ τοῦτο δυνάμει τὸν Σωτῆρα δεδημιοοργηκέναι φάσκουσι, κ. τ. λ. Interpretatio vetus. — § 5. Cum igitur peragrasset omnem passionem mater... ad obsecrationem conversa est ejus luminis, quod dereliquerat eam, hoc est, Christi, dicunt : Qui regressus in Pleroma, ipse quidem, ut datur intelligi, pigritatus est secundo descendere. Paracletum autem misit ad eam, hoc est, Salvatorem, praestante ei virtutem omnem Patre et omnia sub potestate tradente : et Aeonibus autem similiter, uti in eo omnia conderentur, visibilia et invisibilia, Throni, Divinitates, Dominationes. Mittitur autem ad eam cum coaetaneis suis angelis. Hunc autem Achamoth reveritam eum, dicunt primoquidem coopertionem imposuisse propter reverentiam : deinde autem cum vidisset eum cum universa fructificatione sua accurrisse ei, virtute accepta de visu ejus. Et illum formasse eam, formationem, quae est secundum agnitionem et curationem passionum fecisse ejus, separantem eas ab ea et non eum neglexisse. Nec enim erat possibile eas exterminari, quemadmodum prioris, eo quod jam habilia et possibilia essent ; sed segregantem separatim commiscuisse et coagulasse et de incorporali passione in incorporalem materiam transtulisse. Et sic aptabilitatem et naturam fecisse in eis, ut in congregationes et corpora venirent ; uti fierent duae substantiae, una quidem mala ex passionibus, altera autem conversionis, passibilis ; et propter hoc virtute Salvatorem fabricasse dicunt. Edd.

"They presume." Irenaeus, Against Heresies, chapter 4, § 5. — [Greek:] "... They say she turned to supplication of the light that had left her, that is, Christ; and he, having gone back up into the Pleroma, was himself, as is likely, reluctant to come down a second time, but sent the Paraclete to her, that is, the Saviour, the Father giving him all power and handing everything over under his authority [παρανδόντος, as printed], and the Aeons likewise, so that in him all things might be created, things visible and invisible, Thrones, Godheads, Dominions. He is sent to her with the angels, his companions. And Achamoth, abashed before him [ἐκτραπεῖσαν, as printed, for ἐντραπεῖσαν], they say, first put on a veil out of modesty, but then, seeing him with all his fruitage, ran to him, receiving power from his appearing. And he gave her the formation according to knowledge, and made a healing of her evils, separating them from her, yet not disregarding them; for they could not be made to vanish, like those of the former [Sophia], because they were already habitual and powerful. But having set them apart, he mixed and congealed them, and changed them from incorporeal passion into incorporeal matter; then he implanted in them fitness and a nature such that they could enter into compounds and bodies, so that two substances came to be, the evil one of the passions, and the passible one of the turning back. And for this reason they claim the Saviour virtually [δυνάμει] fashioned [the world] [δεδημιοοργηκέναι, as printed]," etc. The old translation. — § 5. "When, then, the mother had passed through every passion... she turned to beseech that light which had left her, that is, Christ, they say. He, having returned into the Pleroma, was himself, as one may understand, reluctant to come down a second time; but he sent to her the Paraclete, that is, the Saviour, the Father granting him all power and handing over all things under his authority, and the Aeons likewise, so that in him all things might be founded, visible and invisible, Thrones, Divinities, Dominions. He is sent to her with his fellow angels. And Achamoth, in awe of him, they say, first put on a covering out of reverence; but then, when she had seen him with all his fruitage, she ran to him, receiving power from the sight of him. And he formed her with the formation that is according to knowledge, and made a healing of her passions, separating them from her, and did not neglect them. For it was not possible for them to be exterminated, as those of the former, because they were already habitual and powerful; but setting them apart, he mixed and congealed them separately, and transferred them from incorporeal passion into incorporeal matter. And so he made in them a fitness and a nature to come into gatherings and bodies, so that two substances came to be, one evil, from the passions, the other, of the conversion, passible; and for this reason they say the Saviour fashioned [the world] by his power." The editors.

(printed under page 308)

(7) ‹anchor: Quodammodo subavit intra et ipsa in illos› · call in col not visible

Quodammodo subavit intra et ipsa in illos. Sic edidit Rhenanus. At in exemplaribus antiquis legitur, Substruit. Unde verior emendatio videatur ; « Et quodammodo subsuriit et ipsa in illos. » Rig.

"In a manner she too was in heat inwardly towards them." So Rhenanus printed. But in the old copies one reads "substruit". Hence the truer emendation would seem to be: "And in a manner she too was in rut towards them." Rigault.

(printed under page 308)

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

Imaginatione. Iren. adversus Haeres. cap. 4, § 5. — Τήν τε Ἀχαμὼθ ἐκτὸς πάθους γινομένην, καὶ συλλαβοῦσαν τῇ χαρᾷ τῶν ἐν αὐτῷ φώτων τὴν θεωρίαν, τουτέστι τῶν ἀγγέλων τῶν μετ' αὐτοῦ, καὶ ἐγκισσήσασαν αὐτοὺς, κεκυηκέναι καρποὺς κατὰ τὴν εἰκόνα διδάσκουσι κύημα πνευματικὸν καθ' ὁμοίωσιν, κ. τ. λ. Cap. 5, § 1. Τριῶν μὲν οὖν ἤδη τούτων ὑποκειμένων (continues)

"By imagining." Irenaeus, Against Heresies, chapter 4, § 5. — [Greek:] "And they teach that Achamoth, coming to be outside passion, and conceiving with joy the vision of the lights that were with him, that is, of the angels with him, and longing after them, bore fruits after their image, a spiritual offspring after their likeness," etc. Chapter 5, § 1. "These three, then, being now laid down …" (continues)

(printed under page 308)

Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
marginal letters: A adventu pompatico ejus concussa Achamoth; B substantiarum conditio ordinaretur; C Tertulliani verbis nequitiae probro (commentary); D Ἀχαμὼθ ἐκτραπεῖσαν αὐτὸν (commentary)
old-edition numerals: (none)

PL 2:608

qui Deum ex materia, non ex nihilo operatum cuncta, praesumunt.

who presume that God made all things out of matter, not out of nothing.

CAPUT XVII.

Chapter XVII.

Ab hinc Achamoth expedita tandem de malis omnibus, ecce jam proficit, et in opera majora frugescit. Prae gaudio enim tanti ex infelicit⟨a⟩te successus concalefacta, simulque contemplatione ipsa angelicorum luminum, ut ita dixerim, subfermentata, pudet, sed aliter exprimere non est, ⟨q⟩uodammodo subavit intra se ipsa in illos, et conceptu statim intumuit spiritali, ad imaginem ipsam, quam vis laetantis et laetitia prurientis intentiouis imbiberat, et sibi intimarat. Peperit denique et facta exinde trinitas generum est, ex trinitate causarum. Uuum materiale, quod ex passione: aliud animale, quod ex conversione: tertium, spiritale, quod ex imaginatione.

From this point Achamoth, at last freed from all evils, behold, now makes progress and bears fruit in greater works. For, warmed through with joy at so great a success won out of misfortune, and at the same time leavened, so to speak, by the very contemplation of the angelic lights, she was (it is shameful, but there is no other way to express it) in a manner in heat within herself towards them, and at once swelled with a spiritual conception, after the very image which the force of her rejoicing intent, itching with joy, had drunk in and made her own. She brought forth at length, and thence there came to be a trinity of kinds, from a trinity of causes: one material, which [came] from passion; another animal, which [came] from conversion; the third spiritual, which [came] from imagination.

Editors' notes and page, col. 608

Page

running head: PARS II. — SERIES I, POLEMICA. 608
marginal letters: A 571 qui Deum ex materia; B trinitate causarum. Uuum materiale; C ipse quidem, ut datur intelligi (in the Commentarius); D pora venirent; uti fierent (in the Commentarius)
old-edition numerals: 571 at head of column, before qui; 572 after ex (before conversione)
other: "Ab hinc" may be printed "Ab hiuc", UNSURE; "et facta" looks like "el facta" (likely damaged t), UNSURE; infelicit⟨a⟩te and ⟨q⟩uodammodo have damaged letters; the column's lower part holds editors' apparatus, Variae lectiones and Commentarius notes (6)-(8), not set; the left edge shows part of column 607, not set
misprints kept as printed: intentiouis (for intentionis); Uuum (for Unum)

PL 2:609

CAPUT XVIII.

CHAPTER XVIII.

Hac auctoritate trium scilicet liberorum agendis rebus exercitior facta, formare singula genera constituit. Sed spiritale quidem non ita potuit attingere, ut et ipsa spiritalis. Fere enim paria et consubstantiva, in alterutrum valere societas naturae negavit. Eo animo, unum ad animale convertit; prolatis Soteris disciplinis. Et primum (quod cum magno horrore blasphemiae et pronuntiandum, et legendum est et audiendum) Deum fingit hunc nostrum et omnium, praeter haereticorum, patrem, et Demiurgum, et regem universorum quae post illum. Ab illo enim omnia, si tamen ab illo, et non ab ipsa potius Achamoth, a qua occulto nihil sentiens ejus, et velut sigillario extrinsecus ductu, in omnem operationem movebatur. Denique ex hac personarum in operibus ambiguitate, nomen illi Metropatoris miscuerunt, distinctis appellationibus caeteris secundum status et situs operum : ut animalium quidem substantiarum quas ad dexteram commendant,

By this authority, that is, of the three children, having become more practised in the conduct of affairs, she resolved to form the several kinds. But the spiritual she could not so touch, since she herself was spiritual. For as a rule the fellowship of nature has denied to things equal and consubstantial any power over one another. With this mind, she turned to the animal kind alone, the Saviour's teachings having been brought forward. And first (a thing that must be uttered, and read, and heard with great horror at the blasphemy) she fashions this God of ours and of all, except the heretics, as Father, and Demiurge, and King of all things that come after him. For from him are all things, if indeed from him, and not rather from Achamoth herself, by whom, while he secretly perceived nothing of her, he was moved to every operation, as if by the pull of a puppet-string from outside. Accordingly, from this ambiguity of persons in the works, they have mixed for him the name of Metropator, the other designations being distinguished according to the states and positions of the works: so that of the animal substances, which they assign to the right,

Editors' notes and page, col. 609

Footnotes

Variae lectiones. (printed under page 309)

(65) ‹anchor: rebus exercitior› · call in col 609

Legi posset exercitatior Jun.

One could read "exercitatior", Junius.

(printed under page 309)

(66) ‹anchor: potuit attingere› · call in col 609

Effingere Lat. idque melius videtur Jun.

"Effingere": the Latin, and that seems better, Junius.

(printed under page 309)

(67) ‹anchor: Eo animo, unum› · call in col 609

Si unum Rhen. Seml. manum ad animale Jun.

"Si unum": Rhenanus, Semler; "manum ad animale": Junius.

(printed under page 309)

(68) ‹anchor: Deum fingit› · call in col 609

Deum fingi adhuc. Rhen. Seml.

"Deum fingi adhuc": Rhenanus, Semler.

(printed under page 309)

(69) ‹anchor: patrem, et Demiurgum› · call in col 609

Deum demiurgum. Rhen. Seml.

"Deum demiurgum": Rhenanus, Semler.

(printed under page 309)

(70) ‹anchor: Ab illo enim omnia› · call in col 609

Ab illo enim si... Seml. omisit omnia, forsan lapsu thypographico.

"Ab illo enim si...": Semler left all this out, perhaps by a printer's slip [thypographico, as printed].

(printed under page 309)

(71) ‹anchor: velut sigillario› · call in col 609

Sigillario Jun.

"Sigillario": Junius.

(printed under page 309)

(72) ‹anchor: not visible› · call not visible

Maternorum Rhen. Seml. forte materiorum Jun.

"Maternorum": Rhenanus, Semler; perhaps "materiorum", Junius.

(printed under page 309)

(73) ‹anchor: not visible› · call not visible

Multo magis patris uncinis includit Jun.

Junius puts "multo magis patris" in brackets.

Commentarius. (printed under page 309)

(8) (continued) ‹anchor: see page 308› · call on the previous page

καθ' αὐτοὺς, τοῦ μὲν ἐκ τοῦ πάθους· ὃς ἦν ὕλη· τοῦ δὲ ἐκ τῆς ἐπιστροφῆς ὃ ἦν τὸ ψυχικόν· τοῦ δὲ ὃ ἀπεκύησε, τοῦτ' ἔστι τὸ πνευματικὸν, οὕτως ἐτράπη ἐπὶ τὴν μόρφωσιν αὐτῶν. Interpretatio vetus. — Cap. 4, § 5. Hanc autem Achamoth extra passionem factam concepisse de gratulatione eorum, quae cum eo sunt, luminum visionem, id est Angelorum qui erant cum eo, et delectatam in conspectu eorum peperisse fructus secundum illius imaginem docent, partum spiritualem secundum similitudinem factum satellitum Salvatoris. — Cap. 5, § 1 : Tria igitur haec cum subsistant, secundum eos, unum quidem expressione, quod erat materia, alterum vero de conversione, quod erat animale : alterum vero quod enixa est, quod est spirituale, sic conversa est in formationem ipsorum. Edd.

[These three, then, being now laid down] according to them — one from the passion, which was matter; one from the turning back, which was the psychic; and one which she brought forth, that is, the spiritual — she thus turned to forming them. The old translation. — Chapter 4, § 5. "And they teach that this Achamoth, having come to be outside passion, conceived from her joy in those who are with him the vision of the lights, that is, of the angels who were with him, and, delighted at the sight of them, brought forth fruits after his image, a spiritual offspring made after the likeness of the Saviour's attendants." — Chapter 5, § 1: "These three, then, existing according to them — one by expression, which was matter, another from conversion, which was the animal [psychic], and another which she brought forth, which is the spiritual — so she turned to forming them." The editors.

(printed under page 309)

(9) ‹anchor: Trium scilicet liberorum› · call in col 609

Trium scilicet liberorum. De jure trium liberorum multa sunt passim in constitutionibus veterum impp. Vetus interpres, hoc est expositor Codicis Theod. qui mutilus exstat, cap. de legitimis haered. lib. V, docet matrem habere jus trium liberorum, si ingenua tres partus vivos, et libertina quatuor ediderit. Hoc privilegium etiam illis qui nullos sustulerant liberos, interdum principum favore concedebatur. Jus trium liberorum Suetonio Tranquillo parum felix matrimonium experto tribuit Trajanus Caesar, id rarissime facere solitus, nec numerum excedens, quem apud amplissimum senatum, sibi suffecturum dixerat. Porro multum valebat jus trium liberornm ad haereditates adeundas. Rhen.

"That is, of three children." On the right of three children there is much here and there in the constitutions of the old emperors. The old interpreter, that is, the commentator on the Theodosian Code, which survives incomplete, in the chapter On lawful heirs, book V, teaches that a mother has the right of three children if, freeborn, she has borne three live children, or, a freedwoman, four. This privilege was sometimes granted by the favour of the emperors even to those who had raised no children. Trajan Caesar granted the right of three children to Suetonius Tranquillus, whose marriage had proved unfortunate — something he was accustomed to do very rarely, not exceeding the number which he had told the most honourable senate would suffice him. Moreover, the right of three children counted for much in entering on inheritances [liberornm, as printed]. Rhenanus.

(printed under page 309)

(10) ‹anchor: Singillario extrinsecus ductu› · call in col 609

Singillario extrinsecus ductu. Sic habent veteres quidem libri, sed falso. Omnino legendum, sigillario ductu. Sic libro de anima, Sigillario motu superficiem intus agitante. Glossae veteres, Sigillari, Νευρόσπαστοι. Marcus Antoninus, initio lib. VII, dixit σιγιλλάρια νευροσπαστούμενα. Rig.

"By a single guiding from outside." So the old books have it, but wrongly. It must certainly be read "by a puppet's guiding". So in the book On the Soul: "with a puppet's motion moving the surface from within." The old glossaries: "sigillari", [Greek] "string-puppets". Marcus Antoninus, at the beginning of book VII, said "puppets worked by strings". Rigault.

(printed under page 309)

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

Universitatem. In hoc capite, ut in praecedenti simul et sequenti, Tertullianus, ad moderatum et grave genus argumentum reversus, jocisque paulisper renuntiatis, non solum datam ab Irenaeo Γνώσεως descriptionem refert adamussim et in suam ipsius loquelam, scribendique propriam institutionem refricat, sed et evolvit luculenter et uberius enarrat. Iren. adversus Haeres. cap. 5, § 1..... ἀλλὰ τὸ μὲν πνευματικὸν μὴ δεδυνῆσθαι αὐτῇ μορφῶσαι, ἐπειδὴ ὁμοούσιον ὑπῆρχεν αὐτῇ. Τετράφθαι δὲ ἐπὶ τὴν μόρφωσιν τὴν γενομένην ἐκ τῆς ἐπιστροφῆς αὐτῆς ψυχικῆς οὐσίας, προβαλεῖν τε τὰ παρὰ τοῦ Σωτῆρος μαθήματα. Καὶ πρῶτον μεμορφωκέναι αὐτὴν ἐκ τῆς ψυχικῆς οὐσίας λέγουσι τὸν πατέρα καὶ βασιλέα πάντων τῶν τε ὁμοουσίων αὐτῷ..... λεληθότων κινούμενον ὑπὸ τῆς μητρὸς, ὅθεν καὶ Μητροπάτορα..... καὶ Δημιουργὸν αὐτὸν καὶ Πατέρα καλοῦσι· τῶν μὲν δεξιῶν πατέρα λέγοντες αὐτὸν, τοῦτ' ἔστι τῶν ψυχικῶν. Τῶν δὲ ἀριστερῶν, τοῦτ' ἔστι τῶν ὑλικῶν Δημιουργὸν, συμπάντων δὲ βασιλέα. Interpretatio vetus. — § 1. Sed spiritale quidem non potuisse eam formare (docent) quoniam ejusdem substantiae ei erat (notemus illud vocabulum ὁμοούσιον quod Tertullianus nove et fortiter expressit scribendo : consubstantiva) conversam autem in formationem ejus, quae facta erat de conversione ejus, animalis substantia, emisisse quoque a Salvatore doctrinas. Et primo quidem formasse eam de animali substantia dicunt Deum Patrem et Salvatorem et Regem omnium ejusdem substantiae ei..... Ea enim quae post eum sunt, eum dicunt formasse latenter motum a matre sua : unde et Metropatorem... et Demiurgum et Patrem vocant. Dextrorum quidem, Patrem dicentes eum, id est, psychicorum ; sinistrorum vero, id est, hylicorum, Demiurgum, omnium autem regem. Edd.

"The universe." In this chapter, as in the one before and the one after, Tertullian, returning to a measured and serious kind of argument and giving up jokes for a while, not only reports exactly the description of the Gnosis given by Irenaeus and recasts it into his own speech and his own manner of writing, but also unfolds it clearly and tells it more fully. Irenaeus, Against Heresies, chapter 5, § 1..... [Greek:] "But the spiritual she could not form, since it was of the same substance as herself. She turned to forming the psychic substance that had come from her turning back, and put forth the teachings [received] from the Saviour. And first, they say, she formed from the psychic substance the father and king of all, both of those consubstantial with him..... unaware, moved by his mother; whence they call him also Mother-father..... and Demiurge and Father: calling him father of those on the right, that is, the psychics; Demiurge of those on the left, that is, the hylics; and king of all." The old translation. — § 1. "But the spiritual she could not form (they teach), since it was of the same substance as herself (let us note that word ὁμοούσιον, which Tertullian expressed newly and boldly by writing 'consubstantiva'); but she turned to the formation of the animal substance which had come from her conversion, and also put forth the teachings from the Saviour. And first, they say, she formed from the animal substance God, Father and Saviour and King of all things of the same substance as himself..... For they say he formed the things that come after him, moved secretly by his mother; whence they call him Metropator... and Demiurge and Father: Father of those on the right, that is, of the psychics; and of those on the left, that is, of the hylics, Demiurge; and king of all." The editors.

(printed under page 309)

Page

running head: 609 LIBER ADV. VALENTINIANOS. (left half; column number 609 at left)
marginal letters: A beside "Hac auctoritate trium scilicet liberorum"; B beside "sigillario extrinsecus ductu, in omnem ope-"; C beside "καθ' αὐτοὺς, τοῦ μὲν ἐκ τοῦ πάθους"; D beside "cis Theod. qui mutilus exstat" (letters printed in the gutter between the columns)
old-edition numerals: 578 after "et non"

PL 2:610

patrem nuncupent : materialium vero quas ad laevam delegant, Demiurgum nominent : Regem autem communiter in universitatem.

they call father; but the material ones, which they assign to the left, they name Demiurge; and King in common over the whole universe.

CAPUT XIX.

Chapter XIX.

Sed nec nominum proprietas competit proprietati operum, de quibus nomina omnia, cum deberet illa haec omnia vocitari, a qua res agebantur, nisi quod jam nec ab illa. Cum enim dicant Achamoth in honorem Aeonum imagines commentatam, rursus hoc in Soterem auctorem detorquent, qui per illam sit operatus : ut ipsam quidem, imaginem patris invisibilis et incogniti daret ; incognitam scilicet et iuvisibilem Demiurgo, eumdem autem Demiurgum Nun filium effingeret, Archangeli vero Demiurgi opus, reliquos Aeonas exprimerent. Cum imagines audio tantas trium, quaero, non vis nunc ut imagines rideam perversissimi pictoris illorum ? Feminam Achamoth, imaginem patris ? et ignarum matris Demiurgum, multo magis patris ? Imaginem Nus ignorantis patrem ? et angelos famulos simulacra

But neither does the propriety of the names suit the propriety of the works, from which all the names [are drawn], since she, by whom the things were being done, ought to have been called by all these, except that now [they are] not even by her. For while they say that Achamoth devised the images in honour of the Aeons, they again twist this round to the Soter as the author, who is supposed to have worked through her: so that he should present her herself, indeed, as an image of the invisible and unknown father, that is, unknown and invisible to the Demiurge, and should fashion that same Demiurge [as an image of] Nus the son, while the archangels, the work of the Demiurge, should represent the remaining Aeons. When I hear of such great images of the three, I ask, do you not wish me now to laugh at the images of their most perverse painter? A female, Achamoth, the image of the father? And the Demiurge, ignorant of his mother, much more so of the father? The image of Nus, ignorant of the father? And the angels, servants, likenesses

Editors' notes and page, col. 610

Page

running head: [cut off] ADV. VALENTINIANOS.
marginal letters: A patrem nuncupent : materialium; B opus, reliquos Aeonas; C (11) Universitatem. In hoc capite (commentary); D Τῶν δὲ ἀριστερῶν (commentary)
old-edition numerals: 574 after perversissimi
other: editors' Variae lectiones (notes 67–72) and Commentarius (note 11, citing Irenaeus in Greek and the Interpretatio vetus) seen below the text, not set; left-column fragments belong to col. 609; running head cut off at left edge; "Demiurgum Nun filium" read as printed, sense of the clause somewhat elliptical
misprints kept as printed: iuvisibilem (for invisibilem)

PL 2:611

dominorum? Hoc est mulum de asino pingere, et Ptolomaeum describere de Valentino.

of masters? This is to paint a mule from an ass, and to describe Ptolemy from Valentinus.

CAPUT XX.

Chapter XX.

Igitur Demiurgus extra Pleromatis limites constitutus, in ignominiosa aeterni exsilii vastitate novam provinciam condidit, hunc mundum: repurgata confusione, et distincta diversitate duplicis substantiae illius, de strue animalium et materiarum. Ex incorporalibus corpora aedificat, gravia, levia, sublimantia atque vergentia, coelestia atque terrena; tum psam coelorum septemplicem scenam solio desuper suo finit, unde et sabbatum dictum, ab bebdomade sedis suae; et Ogdoas mater Achamoth, ab argumento Ogdoadis primogenitalis. Coelos autem noeros deputant, et interdum angelos eos faciunt, sicut et ipsum Demiurgum: sicut et Paradisum, archangelum quartum, quoniam et hunc supra coelum tertium pangunt, ex

Accordingly the Demiurge, placed outside the bounds of the Pleroma, in the ignominious desolation of eternal exile, founded a new province, this world: the confusion having been purged, and the diversity of that twofold substance having been distinguished, out of the heap of animal [elements] and materials. Out of incorporeal things he builds bodies, heavy, light, rising and sinking, heavenly and earthly; then he completes the very sevenfold stage of the heavens with his throne above, whence he is also called Sabbath, from the hebdomad of his seat; and the mother Achamoth [is called] Ogdoad, on the ground of the primal Ogdoad. The heavens, moreover, they reckon as noeric, and sometimes they make them angels, as also the Demiurge himself: as also Paradise, a fourth archangel, since they fix it too above the third heaven, from

Editors' notes and page, col. 611

Footnotes

74 ‹anchor: de strue› · call in col 611 Detrusae Par. destrusae Rhen. Seml.

"Detrusae" Par.; "destrusae" Rhen., Seml.

(printed under page 310) 75 ‹anchor: unde et sabbatum dictum› · call in col 611 Est habent al. Et sabbathum dictus Jun.

Others have "est"; Jun. reads "et sabbathum dictus".

(printed under page 310) 76 ‹anchor: Ogdoadis primogenitalis› · call in col 611 Primogenitalis Fran. primigenium Par.

"Primogenitalis" Fran.; "primigenium" Par.

(printed under page 310) 77 ‹anchor: noeros› · call in col 611 Noetos Rhen. Seml.

"Noetos" Rhen., Seml.

(printed under page 310) 78 ‹anchor: quoniam› · call in col 611 Alii quomodo.

Others read "quomodo".

(printed under page 310) 79 ‹anchor: not visible› · call in col not visible Deversatus illuc al.

Others read "deversatus illuc".

(printed under page 310) 80 ‹anchor: not visible› · call in col not visible Nuculos Jun.

"Nuculos" Jun.

(printed under page 310)

(12) ‹anchor: Hoc est mulum de asino pingere› · call in col 611

Hoc est mulum de asino pingere. Vice proverbii usurpat, Mulum de asino pingere, id est ad exemplar ineptiarum, similium ineptiarum exemplum repraesentare, aut ad mendacia nova mendacia confingere. Nam subjicit, et Ptolomaeum describere de Valentino. Portentosas istas nugas prior Valentinus commentus est, Ptolemaeus aliquid de suo adjecit ab auctore nonnihil varians. Ergo Valentino haereseos istius auctori, nomen Asini competit, ut muli Ptolemaeo discipulo. Ex asino et equa mulus gignitur mense 12, ait Plin. lib. VIII. Rhen.

"That is, to paint a mule from an ass." He uses "to paint a mule from an ass" as a proverb, that is, to present, on the model of absurdities, a copy of like absurdities, or to invent new lies on the pattern of lies. For he adds: "and to copy Ptolemy from Valentinus." Valentinus first devised these monstrous trifles; Ptolemy added something of his own, differing somewhat from the author. So the name of the Ass suits Valentinus, the author of that heresy, as that of the mule suits Ptolemy his disciple. "From an ass and a mare a mule is born in the twelfth month," says Pliny, book VIII. Rhenanus.

(printed under page 310)

(13) ‹anchor: Valentino› · call in col 611

Valentino. Iren. adversus Haeres., cap. 5, § 2. — Τὴν γὰρ Ἐνθύμησιν ταύτην βουληθεῖσαν εἰς τιμὴν τῶν Αἰώνων τὰ πάντα ποιῆσαι, εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, μᾶλλον δὲ τὸν Σωτῆρα δι' αὐτῆς· καὶ αὐτὴν μὲν ἐν εἰκόνι τοῦ ἀοράτου Πατρὸς τετηρηκέναι, μὴ γινωσκομένην ὑπὸ τοῦ Δημιουργοῦ· τοῦτον δὲ τοῦ Μονογενοῦς υἱοῦ, τῶν δὲ λοιπῶν Αἰώνων τοὺς ὑπὸ τούτων γεγονότας Ἀρχαγγέλους τε καὶ Ἀγγέλους. Interpretatio vetus. — § 2. Hanc enim Enthymesin volentem in Aeonum honorem omnia facere, imagines dicunt fecisse ipsorum, magis autem Salvatorem per ipsam. Et ipsam quidem in imagine invisibilis Patris conservasse incognitam a Demiurgo : hunc autem unigeniti filii : reliquorum vero Aeonum eos, qui ab hoc facti sunt angeli et archangeli. Edd.

"From Valentinus." Irenaeus, Against Heresies, chapter 5, § 2. — [Greek:] "For this Enthymesis, wishing to make all things in honour of the Aeons, made images of them, they say — or rather the Saviour [made them] through her; and she herself kept the image of the invisible Father, unknown to the Demiurge; and he [kept the image] of the only-begotten Son; and the archangels and angels made by these, [the image] of the remaining Aeons." The old translation. — § 2. "For they say that this Enthymesis, wishing to make all things in honour of the Aeons, made images of them, or rather the Saviour through her. And she herself kept [the place] in the image of the invisible Father, unknown to the Demiurge; and he, [in the image] of the only-begotten Son; and of the remaining Aeons, those angels and archangels made by him." The editors.

(printed under page 310)

(14) ‹anchor: De strue animalium et materiarum› · call in col 611

De strue animalium et materiarum. Sic emendavimus, etsi veteres libri constanter, destrusae. Struem dicit animalium et materiarum. quod Irenaeus, duas substantias confusas, hylicorum et psychicorum. Rig.

"From the heap of the animal and the material." So we have emended, though the old books consistently read "destrusae". He calls a "heap" of the animal and the material what Irenaeus calls "the two substances mixed together", of the hylics and the psychics. Rigault.

(printed under page 310)

(15) ‹anchor: Coelos autem noeros deputant› · call in col 611

Coelos autem noeros deputant. Irenaeus Latinus, intellectuales, Graecus, Νοητούς. Id.

"And they reckon the heavens noeric." The Latin Irenaeus has "intellectual", the Greek Νοητούς ["intelligible"]. The same.

(printed under page 310)

(16) ‹anchor: Satis meminerat Ptolemaeus› · call in col not visible

Satis meminerat Ptolemaeus. Videtur Ptolemaeus, Valentini sectator, id commentus esse de Paradiso, Archangelo quarto supra coelum tertium extenso. Vocat autem puerilia discibula, fabulas pueriles, quae solent pueris a nutricibus recitari aut aniculis. Rhen.

"Ptolemy remembered well enough." Ptolemy, a follower of Valentinus, seems to have devised this about Paradise, the fourth Archangel stretched out above the third heaven. And he calls childish "lessons" [discibula] children's fables, such as are usually told to children by nurses or old women. Rhenanus.

(printed under page 310)

(17) ‹anchor: Nuceta› · call in col not visible

Nuceta. Nucetum locus est nucibus arboribus consitus, a nuce ; ut lauretum a lauro, quercetum a quercu. Id.

"Nut-groves." A "nucetum" is a place planted with nut trees, from "nux", as "lauretum" from "laurus", "quercetum" from "quercus". The same.

(printed under page 310)

(18) ‹anchor: Et ideo fortasse non scit› · call in col not visible

Et ideo fortasse non scit. Jocus est in Demiurgum, quem Valentiniani fabulantur putasse omnia a semetipso fecisse cum ea fecisset Achamoth. Coelum enim fecisse nescientem coelum, et hominem plasmasse ignorantem hominem ; terram autem ostendisse non scientem terram, et in omnibus sic dicunt ignorasse cum figuras eorum quae faciebat, et ipsam etiam ignorasse matrem, ac semetipsum putas omnia esse. Id.

"And so perhaps he does not know." It is a joke at the Demiurge, who, as the Valentinians tell the tale, thought he had made everything by himself, when Achamoth had made it. For they say he made heaven without knowing heaven, and moulded man without knowing man, and showed forth the earth without knowing the earth; and in everything, they say, he was ignorant of the forms of the things he was making, and ignorant even of his mother, and [thought] himself to be everything ["putas", as printed]. The same.

(printed under page 310)

(19) ‹anchor: Quaeram› · call in col not visible

Quaeram. Iren. adversus Haeres., cap. 5, § 2. — Πατέρα οὖν καὶ Θεὸν λέγουσιν αὐτὸν γεγονέναι τοῦ ἐκτὸς τοῦ Πληρώματος ποιητὴν ὄντα πάντων ψυχικῶν τε καὶ ὑλικῶν. Διακρίναντα γὰρ τὰς δύο οὐσίας συγκεχυμένας, καὶ ἐξ ἀσωμάτων σώματα ποιήσαντα, δεδημιουργηκέναι τά τε οὐράνια καὶ τὰ γήϊνα, καὶ γεγονέναι ὑλικῶν καὶ ψυχικῶν, δεξιῶν καὶ ἀριστερῶν δημιουργὸν, κούφων καὶ βαρέων, ἀνωφερῶν, καὶ κατωφερῶν. Ἑπτὰ γὰρ οὐρανοὺς κατεσκευακέναι, ὧν ἐπάνω τὸν Δημιουργὸν εἶναι λέγουσι. Καὶ διὰ τοῦτο Ἑβδομάδα καλοῦσιν αὐτὸν, τὴν δὲ μητέρα τὴν Ἀχαμὼθ· Ὀγδοάδα, ἀποσώζουσαν τὸν ἀριθμὸν τοῦ ἀρχεγόνου, καὶ πρώτης τοῦ πληρώματος Ὀγδοάδος· τοὺς δὲ ἑπτὰ οὐρανοὺς οὐκ εἶναι νοητούς φασιν, ἀγγέλους δὲ αὐτοὺς ὑποτίθενται, καὶ τὸν Δημιουργὸν διὰ καὶ αὐτὸν Ἄγγελον Θεῷ ἐοικότα· ὡς καὶ τὴν παράδεισον ὑπὲρ τρίτον οὐρανὸν ὄντα τέταρτον Ἄγγελον λέγουσιν ὑπάρχειν, καὶ ἀπὸ τούτου τὸ εἰληφέναι τὸν Ἀδὰμ διατετριφότα ἐν αὐτῷ. Interpretatio vetus. — § 2. Itaque patrem eum, ac Deum eorum quae extra Pleroma sunt, exstitisse dicunt, utpote omnium tam psychicorum quam hylicorum effectorem distinctis duabus illis essentiis ante confusis, atque ex incorporeis in corporeas immutatis, tam coelestia quam terrestria condidisse et hylicorum et psychicorum, et dextrorum et sinistrorum fabricatorem, levium et gravium, sursum advolantium et deorsum devergentium. Septem quoque coelos fecisse, super quos Demiurgum esse dicunt. Et propter sic hebdomadam vocant eum, matrem autem Achamoth, servantem numerum primogenitae et primariae Pleromatis ogdoadis. Septem autem coelos quos intellectuales esse dicunt ; angelos autem eos tradunt et Demiurgum et ipsnm angelum, Deo autem similem, quemadmodum et Paradisum supra tertium coelum existentem virtute archangelum quartum dicunt esse, et ab hoc aliquid accepisse Adam conversatum in eo. Edd.

"I will ask." Irenaeus, Against Heresies, chapter 5, § 2. — [Greek:] "So they say he became Father and God of what is outside the Pleroma, being the maker of all things psychic and hylic. For having separated the two substances that were mixed together, and made bodies from bodiless things, he fashioned things heavenly and earthly, and became the maker of hylics and psychics, of those on the right and those on the left, of light things and heavy, of things borne upward and things borne downward. For he constructed seven heavens, above which, they say, the Demiurge is. And for this reason they call him the Hebdomad, and the mother, Achamoth, the Ogdoad, preserving the number of the original and first Ogdoad of the Pleroma. And the seven heavens, they say, are not intelligible [as printed], but they suppose them to be angels, and the Demiurge himself too an angel, like to God; as they also say that Paradise, being above the third heaven, is a fourth Angel, and that Adam received something from it while he dwelt in it." The old translation. — § 2. "So they say he became father and God of the things outside the Pleroma, as the maker of all things, psychic as well as hylic: having separated those two essences, previously mixed together, and changed them from incorporeal into corporeal, he founded things heavenly as well as earthly, and [became] the fashioner of hylics and psychics, of those on the right and those on the left, of light things and heavy, those flying upward and those sinking downward. He also made seven heavens, above which they say the Demiurge is. And for this reason they call him the hebdomad, and the mother, Achamoth, [the ogdoad,] keeping the number of the first-begotten and primary ogdoad of the Pleroma. And the seven heavens they say are intellectual; they hold them to be angels, and the Demiurge too to be an angel [ipsnm, as printed], but like God; just as they say that Paradise, existing above the third heaven, is in power a fourth archangel, and that Adam received something from it while he lived in it." The editors.

(printed under page 310)

Page

running head: 611 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
marginal letters: A dominorum? Hoc est mulum de asino pingere; B angelos eos faciunt, sicut et ipsum Demiurgum; C haereseos istius auctori, nomen Asini (in the commentary); D li. EDD. (in the commentary)
old-edition numerals: (none)
other: Pleromatis is faintly printed, but its reading is fairly sure. The comma after illius has a stray mark above it. The Variae lectiones (notes 74–78) and the Commentarius (editors' notes 12–18 by Rhenanus, Rigaltius and the editors, including a Greek passage of Irenaeus) occupy the lower part of the column and are not set. The headings "Variae lectiones" and "Commentarius" appear to be centred across the page and are cut off at the right edge, so they are not set. The partly visible right-hand column (612) is not set. The column ends mid-sentence at "ex".
misprints kept as printed: psam (for ipsam); bebdomade (for hebdomade)

PL 2:612

cujus virtute sumpserit Adam, diversatus illic inter nubeculas et arbusculas. Satis meminerat Ptolomaeus puerilium discipulorum, in mari poma nasci, et in arbore pisces: sic et in coelestibus nuceta praesumpsit. Operatur Demiurgus ignorans, et ideo fortasse non scit arbores in sola terra institui oportere. Plane mater sciebat. Quidni suggerebat? quae et effectum suum ministrabat. Sed tantum fastigium filio exstruens per ea opera quae illum et patrem, et deum, et regem, ante Valentinianorum ingenia testantur, cur sibi quoque ista noluit esse nota, postea quaeram.

whose power Adam received [something], having sojourned there among little clouds and little trees. Ptolomaeus remembered well enough [the lessons] of boyish pupils, that apples grow in the sea and fish on a tree: so too he took for granted nut-groves in the heavenly regions. The Demiurge works in ignorance, and therefore perhaps does not know that trees ought to be planted on the earth alone. The mother certainly knew. Why did she not suggest it? She who was also supplying her own operation. But while she was building so great an eminence for her son through those works which attest him to be father, and god, and king, before the wits of the Valentinians, why she did not wish these things to be known to him as well, I shall ask later.

CAPUT XXI.

Chapter XXI.

Interim tenendum, Sophiam cognominari et Terram et Matrem quasi Matrem, terram, et quod magis rideas, etiam Spiritum sanctum. Ita omnem illi honorem contulerunt feminae, puto et barbam, ne

Meanwhile it must be held that Sophia is surnamed both Earth and Mother, as it were Mother, earth, and, what will make you laugh the more, even Holy Spirit. Thus they have conferred every honour on that woman, I suppose even a beard, lest

Editors' notes and page, col. 612

Page

running head: [...]M PARS II. — SERIES I, POLEMICA. 612 (cut off at left edge; the column number 612 is printed at the right)
marginal letters: A cujus virtute sumpserit Adam; B ram et Matrem quasi Matrem; C (19) Quaeram. Iren. adversus Haeres.; D ac Deum eorum quae extra Pleroma
old-edition numerals: 575 after Satis
other: the calls standing in this column are 79 (after illic), 80 (after nubeculas), (16) after Ptolomaeus, (17) after nuceta, (18) after scit, (19) after quaeram; their notes are set with the page's notes in n611, where these calls are listed as "not visible".

PL 2:613

dixerim caetera. Alioquin Demiurgus adeo rerum non erat compos, de animalibus scilicet censu invaletudinis spiritualia accedere ut se solum, ratus, concionaretur : Ego Deus, et absque me non est (Isa. XLV, 6) : certe tamen non fuisse se retro sciebat. Ergo et factum intelligebat, et factitatorem facti esse quemcunque. Quomodo ergo solus sibi videbatur, etsi non certus, saltem suspectus de aliquo factitatore.

I should say the rest. Otherwise the Demiurge was so little master of things, being of course [unable], from among the animal beings, by the origin of his infirmity, to approach spiritual things, that, thinking himself alone, he proclaimed: I am God, and without me there is not [another] (Isa. 45:6); yet he certainly knew that formerly he had not existed. Therefore he understood both that he had been made, and that there was some maker of what had been made. How then did he seem to himself to be alone, being, if not certain, at least suspicious of some maker?

CAPUT XXII.

Chapter XXII.

Tolerabilior infamia est apud illos in diabolum, vel quia origo sordidior capit; ex nequitia enim maeroris illius deputatur, ex qua angelorum et daemonum et omnium spiritalium malitiarum genituras notant. Et tamen diabolum quoque opus Demiurgi affirmant, et munditenentem appellant, et superiorum magis gnarum defendunt, ut spiritalem natura, quam Demiurgum, ut animalem. Meretur ab illis praelationem, cui omnes haereses procurantur.

More tolerable among them is the disrepute cast upon the devil, perhaps because a filthier origin suits him; for he is reckoned to come from the wickedness of that grief from which they mark the births of the angels and demons and of all the spiritual wickednesses. And yet they affirm that the devil too is the work of the Demiurge, and they call him the world-ruler, and they maintain that he is more knowing of the higher things, as being spiritual by nature, than the Demiurge, as being animal. He deserves preference from them, he for whom all heresies are procured.

CAPUT XXIII.

Chapter XXIII.

Singularium autem potestatum arces his finibus collocant. In summis summitatibus praesidet tricenarius Pleroma, Horo signante lineam extremam. Inferius illum metatur medietatem Achamoth, filium calcans : subest enim demiurgus in hebdomade sua, magis diabolus, in isto nobiscum communi mundo coelementato et concorporificato, ut supra editum est, ex Sophiae utilissimis casibus, qua nec aerem

Moreover, they place the citadels of the several powers within these boundaries. In the highest heights presides the thirtyfold Pleroma, with Horos marking the outermost line. Below it Achamoth marks out the middle region, treading upon her son; for beneath [her] is the demiurge in his hebdomad, and the devil lower still, in this world which is common to us, co-elemented and co-embodied, as was set forth above, out of the most useful mishaps of Sophia, since not even the air

Editors' notes and page, col. 613

Footnotes

Variae lectiones. (printed under page 311)

(81) ‹anchor: censu› · call in col 613

Legendum omnino, de animalium censu Seml.

One should certainly read "de animalium censu", Semler.

(printed under page 311)

(82) ‹anchor: munditenentem› · call in col 613

Munditenentem cosmocratora Iren.

"Munditenentem" ["world-holder"]: Irenaeus has "cosmocratora".

(printed under page 311)

(83) ‹anchor: indicem› · call in col 614

Judicem Seml.

"Judicem": Semler.

(printed under page 311)

(84) ‹anchor: Molitus enim› · call in col 614

Ergo Jun.

"Ergo": Junius.

(printed under page 311)

(85) ‹anchor: adhuc tamen› · call in col 614

Tantum quod Lat.

"Tantum quod": the Latin.

Commentarius. (printed under page 311)

(20) ‹anchor: De animabus scilicet, censu invalitudinis spiritalia agnoscere› · call in col 613

De animabus scilicet, censu invalitudinis spiritalia agnoscere. Supra notavit horrendam Valentinianorum blasphemiam, quod Demiurgum dicerent animalis esse substantiae. Nunc igitur fatuas sententiae illorum consequentias ridens, ait, Demiurgum, ab ea substantia animali, censu invalitudini, traxisse aliquid invalidi ; fuisse autem invalitudinem accedere spiritalia, hoc est. Esse propterea invalidum accedere spiritalia, ad spiritalia accedere non valere, non posse. Irenaeus Graece dixit, Διὰ τοῦτο ἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ γινώσκειν τινὰ πνευματικά. Ex quibus Latino Barbara sic legenda videantur. Et propter hoc subteriorem eum exsistentem perscire quae sunt spiritalia. Rig.

"That is, from the animal [substance], by the rating of weakness, to recognize spiritual things." Above he noted the horrible blasphemy of the Valentinians in saying that the Demiurge was of animal substance. Now, laughing at the foolish consequences of their opinion, he says that the Demiurge drew something weak from that animal substance, rated as weakness; and that it was a weakness to approach spiritual things, that is: he was therefore too weak to approach spiritual things, lacked the strength, was unable, to approach them. Irenaeus said in Greek: "For this reason, being rather too weak to know any spiritual things." From which the barbarous words of the Latin should, it seems, be read thus: "And because of this, being inferior, [he could not] fully know the things that are spiritual." Rigault.

(printed under page 311)

(21) ‹anchor: Factitatore› · call in col 613

Factitatore. Iren. contra Haeres., cap. 5, § 2. — . . . ταύτην δὲ τὴν μητέρα καὶ Ὀγδοάδα καλοῦσι, καὶ Σοφίαν, καὶ Γῆν. . . καὶ ἅγιον Πνεῦμα. . . § 4. . . διὰ τοῦτο ἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ γινώσκειν τινὰ πνευματικὰ, αὐτὸν νενομικέναι μόνον εἶναι Θεὸν, καὶ διὰ τῶν Προφητῶν εἰρηκέναι· Ἐγὼ Θεὸς, πλὴν ἐμοῦ οὐδείς. Hanc autem matrem et Ogdoadem vocant et Sophiam et terram... et Spiritum sanctum... et propter hoc superiorem eum exsistentem praescrire quae sunt spiritualia et se putasse solum Deum, et per prophetas dixisse : Ego Deus et praeter me nemo. — Sensim ad jocis vapulandam Γνῶσιν Noster dilabitur, nec, ut opinatur Semler, misera sunt quae Irenaeo, refutandi causa, addit, nec insulsa quibus inanem et turpem philosophiam irridet. Eo enim insaniae devenerant Gnostici, ut foedissimum mulieri cultum exhiberent omnemque illi honorem conferrent, puto et barbam, ait Septimius, ne dixerim, caetera... Edd.

"The maker." Irenaeus, Against Heresies, chapter 5, § 2. — [Greek:] "... And this mother they call Ogdoad, and Wisdom, and Earth... and Holy Spirit... § 4. ... For this reason, being rather too weak to know any spiritual things, he thought that he alone was God, and said through the Prophets: I am God, and besides me there is none." [Latin:] "And this mother they call both Ogdoad and Sophia and earth... and Holy Spirit... and because of this, being superior [as printed], he [did not] know beforehand [praescrire, as printed] the things that are spiritual, and thought himself the only God, and said through the prophets: I am God, and besides me there is no one." — Little by little our author slips into flogging the Gnosis with jokes; nor, as Semler supposes, are the things he adds to Irenaeus for the sake of refutation poor, nor insipid the means by which he mocks an empty and shameful philosophy. For the Gnostics had come to such madness that they paid a most foul worship to a woman and conferred every honour on her — "even, I suppose, a beard," says Septimius, "not to mention the rest..." The editors.

(printed under page 311)

(22) ‹anchor: Procurantur› · call in col 613

Procurantur. Iren. contra Haeres., cap. 5, § 4. — Ἐκ δὲ τῆς λύπης τὰ πνευματικὰ τῆς πονηρίας διδάσκουσι γεγονέναι· ὅθεν τὸν διάβολον τὴν γένεσιν ἐσχηκέναι, ὃν καὶ Κοσμοκράτορα καλοῦσι, καὶ τὰ δαιμόνια καὶ τοὺς Ἀγγέλους, καὶ πᾶσαν τὴν πνευματικὴν τῆς πονηρίας ὑπόστασιν..... τὸν δὲ Κοσμοκράτορα γινώσκειν τὰ ὑπὲρ αὐτὸν ὅτι πνεῦμά ἐστι τῆς πονηρίας. Τὸν δὲ Δημιουργὸν ἅτε ψυχικὸν ὑπάρχοντα. Interpretatio vetus. — § 4. De tristitia autem spiritalia militi docent facta. Unde et Diabolum genesin habuisse (quem et Cosmocratorem vocant) et daemonia et omnem spiritalem malitiae substantiam S... et Cosmocratorem intelligere ea quae sunt supra eum, quoniam sit spiritalis malitia. Demiurgum vero ignorare, cum sit animalis.

"Are procured." Irenaeus, Against Heresies, chapter 5, § 4. — [Greek:] "From the grief, they teach, came the spiritual things of wickedness; whence the devil had his origin, whom they also call World-ruler, and the demons and the angels, and the whole spiritual substance of wickedness..... and the World-ruler knows the things above him, since he is a spirit of wickedness; but the Demiurge, being psychic, [does not]." The old translation. — § 4. "From grief, they teach, the spiritual things of wickedness [militi, as printed] were made. Hence the Devil had his origin (whom they also call Cosmocrator), and the demons and the whole spiritual substance of wickedness S[...] and the Cosmocrator understands the things that are above him, since he is a spiritual wickedness; but the Demiurge does not know them, since he is animal."

(printed under page 311)

(23) ‹anchor: Febricitasse› · call in col 614

Febricitasse. Iren. contra Haeres., cap. 5, § 4. ... — Οἰκεῖν δὲ τὴν μητέρα αὐτῶν εἰς τὸν ὑπερουράνιον τόπον, τοῦτ' ἔστιν ἐν τῇ μεσότητι· τὸν Δημιουργὸν δὲ εἰς τὸν ὑπερουράνιον τόπον, τοῦτ' ἔστιν ἐν τῇ ἑβδομάδι· τὸν δὲ παντοκράτορα ἐν τῷ καθ' ἡμᾶς κόσμῳ. Interpretatio vetus. — § 4. Habitare matrem quidem ipsorum in eo qui sit coelestis locus, hoc est in medietate, Demiurgum vero in eo qui sit in coelo locus, hoc est, hebdomade : Cosmocratorem vero in eo qui sit secundum nos, mundo. Edd.

"Had a fever." Irenaeus, Against Heresies, chapter 5, § 4. ... — [Greek:] "Their mother dwells in the supercelestial place, that is, in the Midst; the Demiurge in the supercelestial [as printed] place, that is, in the Hebdomad; and the Almighty [as printed] in our world." The old translation. — § 4. "Their mother dwells in the place which is above the heavens, that is, in the Midst; the Demiurge in the place which is in heaven, that is, in the hebdomad; and the Cosmocrator in that which is on our level, the world." The editors.

(printed under page 311)

(24) ‹anchor: Quasi non etsi arida posmodum› · call in col 614

Quasi non etsi arida posmodum. Ipso libro de Baptismo, hominis figulandi opus sic explicat : « De terra materia convenit ; non tamen habilis, nisi humecta et succida, quam scilicet ante quartum diem segregatae aquae in stationem suam superstite humore limo temperarant. » Rig.

"As if not, even though dry afterwards" [posmodum, as printed]. In the book On Baptism itself he explains the work of moulding man thus: "The material was suitable from the earth; yet not workable unless moist and juicy — earth which the waters, gathered into their place before the fourth day, had tempered into mud with the moisture left behind." Rigault.

(printed under page 311)

Page

running head: 613 LIBBR ADV. VALENT (cut off at the image edge; LIBBR is the damaged or misprinted LIBER)
marginal letters: A dixerim caetera. Alioquin Demiurgus adeo rerum; B notant. Et tamen diabolum quoque opus Demiurgi; C (20) De animabus scilicet, censu invalitudinis spi- (commentary); D θεον, καὶ διὰ τῶν Προφητῶν (commentary)
old-edition numerals: 576 after invaletudinis; 577 after procurantur (printed before CAPUT XXIII.)

PL 2:614

haberet reciprocandi spiritus spatium, teneram omnium corporum vestem, colorum omnium indicem, organum temporum, si non et istum Sophiae moestitia colasset; sicut animalia metus, sicut conversio ejus, ipsum demiurgum. Illis omnibus elementis atque corporibus ignis inflabellatus est: cujus originalem Sophiae passionem, quia nondum ediderunt, ego interim argumentabor motiunculis ejus excussum. Credas enim illam in tantis vexationibus etiam febricitasse.

would it have, the space for drawing breath to and fro, the tender garment of all bodies, the indicator of all colours, the instrument of the seasons, if Sophia's sorrow had not also strained this one out; just as [her] fear [produced] the animals, just as her conversion [produced] the demiurge himself. Into all these elements and bodies fire was fanned: since they have not yet published its originating passion in Sophia, I meanwhile will argue that it was shaken out by her little agitations. For you may well believe that amid such great vexations she even ran a fever.

CAPUT XXIV.

Chapter XXIV.

Cum talia de Deo vel de deis, qualia de homine figmenta! Molitus enim mundum demiurgus, ad hominem manus confert, et substantiam non ei capit, non ex ista, inquiunt, arida quam nos unicam novimus terram quasi non etsi arida postmodum, adhuc tamen tunc aquis ante segregatis, superstite limo siccaverit, sed ex invisibili corpore materiae illius, scilicet philosophicae, de fluxili et fusili ejus: quod unde fuerit, haud queo aestimare, quia nusquam est. Si enim fusile et fluxile liquoris est qualitas, liquor autem omnis de Sophiae fletibus fluxit, sequitur ut limum ex pituitis et gramis Sophiae constitisse credamus, quae lacrymarum proinde sunt faeces, sicut aquarum quod desidet, limus est. Figulat ita hominem demiurgus, et de afflatu suo animat: sic erit et choicus et animalis, ad imaginem et similitudinem factus: quadruplex res:

When such things are told of God or of gods, what fictions are told of man! For the demiurge, having constructed the world, sets his hands to man, and takes the substance for him not, they say, from this dry land which we know as the only earth (as though, even if it was dry afterwards, it had not nevertheless at that time, the waters having been separated beforehand, dried out with the mud remaining), but from the invisible body of that matter, the philosophical one to be sure, from its flowing and fusible part: where this came from I cannot estimate, because it is nowhere. For if the fusible and the flowing is the quality of liquid, and all liquid flowed from Sophia's weepings, it follows that we must believe the mud consisted of Sophia's phlegm and rheum, which accordingly are the dregs of tears, just as what settles out of waters is mud. Thus the demiurge moulds man, and animates him from his own breath: so he will be both earthy and animal, made after the image and likeness: a fourfold thing:

Editors' notes and page, col. 614

Page

running head: ADV. VALENTINIANOS. 614
marginal letters: A ‹haberet reciprocandi spiritus›; B ‹pit, non ex ista, inquiunt›; C ‹et barbam, ait Septimius› (in the commentary); D ‹τόπον, τοῦτ' ἔστιν› (in the commentary)
old-edition numerals: 578 after ‹quia›

PL 2:615

ut imago quidem choicus deputetur, mate⟨r⟩ialis scilicet; etsi non ex materia demiurgus: similitudo autem animalis; hoc enim de demiurgus. Habes duos. Interim carnalem superficiem postea aiunt choico supert⟨e⟩xtam, et hanc esse pelliceam tunicam obnoxiam sensui.

so that the earthy [man] is reckoned the image, namely the material one, even though the demiurge is not from matter; and the animal [man] the likeness, for this the demiurge also is. You have two. Meanwhile they say that a fleshly surface was afterwards woven over the earthy one, and that this is the coat of skins, which is subject to sense.

CAPUT XXV.

Chapter XXV.

Inerat autem in Achamoth ex sublantia Sophiae matris peculium quoddam seminis spiritalis: sicut et ipsa Achamoth in filio demiurgo sequestraverat, ne hoc quidem gnaro. Accipe industriam clandestinae providentiae hujus. Ad hoc enim et deposuerat et occultaverat ut cum demiurgus animam mox de suo afflatu in Adam communicaret, pariter et semen illud spiritale quasi par canalem derivaretur in choicum: atque ita feturatum in corpore materiali, velut in utero, et adultum illic, idoneum inveniretur suscipiendo quandoque Sermoni perfecto.

Now there was in Achamoth, from the substance of Sophia her mother, a certain private store of spiritual seed, and Achamoth herself had likewise laid it by in her son the demiurge, without his knowing even this. Observe the industry of this clandestine providence. For she had both deposited and hidden it for this purpose: that when the demiurge presently imparted a soul to Adam from his own breath, that spiritual seed too would at the same time be conveyed into the choic [man] as if through a channel, and so, gestated in the material body as in a womb, and grown up there, it would be found fit to receive in due time the perfect Word.

Editors' notes and page, col. 615

Footnotes

Variae lectiones. (printed under page 312) 86 ‹anchor: materialis› · call in col 615 Materiali Seml.

"Materiali" Semler.

(printed under page 312) 87 ‹anchor: canalem› · call in col 615 Animam add. Pam. Seml. Oberth. Forte anima Jun.

Pam., Seml. and Oberth. add "animam"; Jun.: perhaps "anima".

(printed under page 312) 88 [printed 78] ‹anchor: committit› · call in col 616 Commisit Jun.

"Commisit" Jun.

(printed under page 312) 89 ‹anchor: flatu› · call in col 616 Jesus addit Seml. Ipsius Jun.

Semler adds "Jesus"; Jun. reads "ipsius".

(printed under page 312) 90 ‹anchor: speculum› · call in col 616 Exemplum Iren.

Irenaeus has "exemplum".

(printed under page 312) 91 ‹anchor: materia› · call in col 616 Choicum, substantia carne, a materia Jun.

Jun.: "choicum, substantia carne, a materia".

(printed under page 312) 92 ‹anchor: comparationem› · call in col 616 Potuit Rhen.

"Potuit" Rhenanus.

(printed under page 312) Commentarius. (printed under page 312)

(25) ‹anchor: Pelliceam tunicam› · call in col 615

Pelliceam tunicam. S. Hieronymus confutans errores Joan. Hierosolymitani, in eo arguit, quod per pelliceas tunicas corpora humana interpretaretur, quibus nimirum primi parentes nuditatem suam velaverunt, statimque rei facti sunt. Le Pr.

"A coat of skin." St Jerome, refuting the errors of John of Jerusalem, faults him for taking the coats of skins to mean human bodies — the coats with which, of course, our first parents covered their nakedness, and at once became guilty. Le Prieur.

(printed under page 312)

(26) ‹anchor: Sensui› · call in col 615

Sensui. Iren. contra Haeres., loc. cit., § 5. — Δημιουργήσαντα δὴ τὸν κόσμον πεποιηκέναι καὶ τὸν ἄνθρωπον τὸν χοϊκόν· οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς γῆς, ἀλλ' ἀπὸ τῆς ἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα, καὶ εἰς τοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται. Καὶ τοῦτον εἶναι τὸν κατ' εἰκόνα καὶ ὁμοίωσιν γεγονότα.... ὕστερον δὲ περιτεθεῖσθαι λέγουσιν αὐτῷ τὸν δερμάτινον χιτῶνα· τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι λέγουσι. Interpretatio vetus, — Cum fabricasset igitur mundum, fecit et hominem choicum, non autem ab hac arida terra, sed ab invisibili substantia et ab effusibili et fluida materia accipientem : et in hunc insufflasse psychicum definiunt. Et hunc esse secundum imaginem et similitudinem factum... Post deinde circumdatam (substantiam ejus) dicunt ei dermatinam tunicam : hanc autem sensibilem carnem esse volunt. Edd.

"To sense." Irenaeus, Against Heresies, at the place cited, § 5. — [Greek:] "Having fashioned the world, he made also the earthy man, they declare, taking him not from this dry earth but from the invisible substance, from the poured-out and fluid part of matter, and breathed the psychic man into him. And this is the one made after the image and likeness.... Afterwards, they say, the coat of skin was put round him; and this, they say, is the perceptible flesh." The old translation. — "So when he had fashioned the world, he made also the earthy man, taking him not from this dry earth but from invisible substance and from pourable and fluid matter; and into him, they define, he breathed the psychic man. And this is the one made after the image and likeness... Then afterwards, they say, a coat of skin was put round him (round his substance); and this they hold to be the perceptible flesh." The editors.

(printed under page 312)

(27) ‹anchor: Ex substantia Sophiae matris› · call in col 615

Ex substantia Sophiae matris, Vergit illud ad errorem de anima ; hujus autem opinionis dogma plenius recenset et explicat lib. de Anima. c. 11. Le Pr.

"From the substance of Sophia the mother." This tends towards the error about the soul; the doctrine of this opinion he reviews and explains more fully in the book On the Soul, chapter 11. Le Prieur.

(printed under page 312)

(28) ‹anchor: Ad hoc enim et deposuerat et occultaverat› · call in col 615

Ad hoc enim et deposuerat et occultaverat. Idem prodit Irenaeus his verbis. Partum vero matris ipsorum, inquit, quae est Achamoth, quem secundum inspectionem eorum angelorum qui sunt erga Salvatorem, generavit, exsistentem ejusdem substantiae matris suae spiritalis, et ipsum enim ignorasse Demiurgum dicunt, et latenter depositum esse in eum nesciente eo : uti per eum in eam qua ab eo esset animam seminatum, et in materiale hoc corpus, gestatum quoque velut in utero : in his et amplificatum, paratum fiat ad susceptionem perfectae rationis. Rhen.

"For to this end she had both deposited and hidden it." Irenaeus reports the same in these words: "The offspring of their mother," he says, "who is Achamoth, which she brought forth at the sight of the angels who are about the Saviour, being of the same spiritual substance as its mother — this too, they say, the Demiurge did not know, and it was secretly deposited in him without his knowing: so that, sown through him into the soul which was from him, and into this material body, carried as it were in a womb, and grown in these, it might become ready to receive the perfect Word." Rhenanus.

(printed under page 312)

(29) ‹anchor: Feturatum in corpore materiali velut in utero› · call in col 615

Feturatum in corpore materiali velut in utero. Irenaeus. « Gestatum quoque velut in utero, » Κυοφορηθέν. Rig.

"Brought to birth in a material body as in a womb." Irenaeus: "Carried as it were in a womb", [Greek] "having been carried in the womb". Rigault.

(printed under page 312)

(30) ‹anchor: Suscipiendo quandoque sermoni perfecto› · call in col 616

Suscipiendo quandoque sermoni perfecto. Irenaeus, « Ad susceptionem perfectae rationis. » Id.

"To receive at some time the perfect Word." Irenaeus: "To receive the perfect Word [ratio]." The same.

(printed under page 312)

(31) ‹anchor: Latuit homo spiritalis› · call in col 616

Latuit homo spiritalis. Irenaeus, Latuit igitur inquit, quemadmodum dicunt Demiurgum, conseminatus insufflatione ejus a Sophia, spiritalis homo, inenarrabili virtute et providentia. Atque hoc ultimum est quod Tertullianus mox dicit, Accipe industriam, inquit, clandestinae providentiae hujus. Rhen.

"The spiritual man lay hidden." Irenaeus: "So," he says, "as they say, the spiritual man, sown together with his breath by Sophia, escaped the Demiurge's notice, by an unspeakable power and providence." And this last is what Tertullian says just after: "Hear," he says, "the contrivance of this secret providence." Rhenanus.

(printed under page 312)

(32) ‹anchor: Ecclesiae supernae speculum› · call in col 616

Ecclesiae supernae speculum. Iaen. : Exemplum superioris Ecclesiae, Rig.

"Mirror of the Church above." Irenaeus [Iaen., as printed]: "Pattern of the higher Church." Rigault.

(printed under page 312)

(33) ‹anchor: Geryonem› · call in col 616

Geryonem. Iren. contra Haeres. ibid., § 6. — Τὸ δὲ κύημα τῆς μητρὸς αὐτῆς τῆς Ἀχαμὼθ, ὃ..... ἀπεκύησεν ὁμοούσιον τῇ μητρὶ πνευματικὸν καὶ αὐτὸν ἠγνοηκέναι τὸν Δημιουργὸν λέγουσι· καὶ λεληθότως κατατεθεῖσθαι εἰς αὐτὸν, μὴ εἰδότος αὐτοῦ, ἵνα δι' αὐτοῦ εἰς τὴν ἀπ' αὐτοῦ ψυχὴν σπαρὲν, καὶ εἰς τὸ ὑλικὸν τοῦτο σῶμα, κυοφορηθὲν, ἐν τούτοις καὶ αὐξηθὲν, ἕτοιμον γένηται εἰς ὑποδοχὴν τοῦ τελείου. Ἔλαθεν οὖν, ὡς φασὶ, τὸν Δημιουργὸν ὁ συγκατασπαρεὶς τῷ ἐμφυσήματι αὐτοῦ ὑπὸ τῆς Σοφίας πνευματικὸς ἄνθρωπος ἀρρήτῳ προνοίᾳ. Ὡς γὰρ τὴν μητέρα ἠγνοηκέναι, οὕτω καὶ τὸ σπέρμα αὐτῆς· ὃ δὴ καὶ αὐτὸ Ἐκκλησίαν εἶναι λέγουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας. Καὶ τότε εἶναι ἐν αὐτοῖς ἀξιοῦσιν, ὥστε ἔχειν αὐτοὺς τὴν μὲν ψυχὴν ἀπὸ τοῦ Δημιουργοῦ, τὸ δὲ σῶμα ἀπὸ τοῦ χοὸς, καὶ τὸ σαρκικὸν ἀπὸ τῆς ὕλης. Interpretatio vetus. — § 6. Patrum vero matris ipsorum quae est Achamoth, quem generavit existentem, ejusdem substantiae matri suae, spiritalem et ipsum, ignorasse Demiurgum dicunt : et latenter depositum esse in eum, nesciente eo, uti per eum in eam, quae ab eo esset animam seminatum et in materiale hoc corpus, gestatum quoque velut in utero in iis et amplificatum, paratum fiat ad susceptionem perfectae rationis. Latuit igitur, quemadmodum dicunt, Demiurgum conseminatus insufflationi ejus a Sophia spiritalis homo, inenarrabili virtute et providentia. Quemadmodum enim matrem suam ignoravit, sic et semen ejus, quod etiam ipsum Ecclesiam esse dicunt, exemplum superioris Ecclesiae : et hunc esse in semetipsis hominem volunt, uti habeant animam quidem a Demiurgo, corpus autem a limo, et carneum a materia, soiritalem vero hominem a matre Achamoth. Edd.

"Geryon." Irenaeus, Against Heresies, ibid., § 6. — [Greek:] "And the offspring of their mother Achamoth, which ..... she brought forth, spiritual and of one substance with the mother — this too, they say, the Demiurge did not know; and it was secretly placed in him, without his knowing, so that, sown through him into the soul that was from him, and into this material body, carried in the womb and grown in these, it might become ready to receive the perfect. So, as they say, the spiritual man, sown by Wisdom together with his breath, escaped the Demiurge's notice by an unspeakable providence. For as he did not know the mother, so neither did he know her seed; which too they say is the Church, the antitype of the Church above. And then [as printed] they claim it is in them, so that they have the soul from the Demiurge, the body from the dust, the fleshly part from matter." The old translation. — § 6. "The offspring [Patrum, as printed] of their mother, who is Achamoth, which she brought forth being of the same substance as her mother, itself spiritual, the Demiurge, they say, did not know; and it was secretly deposited in him without his knowing, so that, sown through him into the soul which was from him and into this material body, carried as it were in a womb and grown in these, it might become ready to receive the perfect Word. So, as they say, the spiritual man, sown together with his breath by Sophia, escaped the Demiurge's notice, by an unspeakable power and providence. For as he did not know his mother, so neither her seed, which too they say is the Church, the pattern of the higher Church; and this they will have to be the man within themselves, so that they have the soul from the Demiurge, the body from the mud, the fleshly part from matter, and the spiritual [soiritalem, as printed] man from the mother Achamoth." The editors.

(printed under page 312)

Page

running head: 615 TERTULLIANI OPERUM PARS II. — S (cut off at the image edge)
marginal letters: A ut imago quidem choicus; B et semen illud spiritale; C (none); D beside "Le Pr." ending footnote (27)
old-edition numerals: (none)
other: "mate⟨r⟩ialis" and "supert⟨e⟩xtam" have damaged type; the last word "perfe-" is split at the column break (perfecto, set whole here). The full-width heading "Variae lectiones" with its notes 86–92 and the Commentarius (25–33) are printed under the page and are set above with the page's notes (calls in cols 615 and 616).
misprints kept as printed: sublantia (for substantia); par canalem (par for per); hoc enim de demiurgus (de probably for et); footnote numeral 78 printed for 88.

PL 2:616

Itaque cum demiurgus traducem animae suae committit in Adam, latuit homo spiritalis flatu insertus, et pariter corpori inductus quia non magis semen noverat matris demiurgus, quam ipsam. Hoc semen Ecclesiam dicunt, Ecclesiae supernae speculum, et hominis censum: proinde cum ab Achamoth deputantes, quemadmodum animalem a demiurgo: choicum, substautia ἀρχῆς: carnem, materia. Habes novum, id est quadruplum Geryonem.

So when the demiurge commits the offshoot of his soul to Adam, the spiritual man lay hidden, inserted by the breath, and likewise brought into the body, because the demiurge no more knew the seed of the mother than [he knew] her herself. This seed they call the Church, the mirror of the Church above, and the estate of man: accordingly they derive it from Achamoth, just as [they derive] the animal [man] from the demiurge; the choic [man] from the substance of the beginning; the flesh from matter. You have a new, that is, a fourfold Geryon.

CAPUT XXVI.

Chapter XXVI.

Sic et exitum singulis dividunt. Materiali quidem, id est carnali, quem et sinistrum vocant, indubitatum interitum; animali vero, quem et dexirum appellant, dubitatum eventum, utpote inter materialem spiritalemque nutanti; et illac debito qua pluri⟨m⟩um adnuerit. Caeterum spiritalem ⟨e⟩mitti in animalis comparationem et erudiri cum eo et excereeri in

So too they assign an outcome to each. To the material, that is the carnal, which they also call the left, undoubted destruction; but to the animal, which they also call the right, a doubtful outcome, inasmuch as it wavers between the material and the spiritual; and it is bound to go in whichever direction it has most inclined. The spiritual, however, is sent forth into association with the animal, and [so that it] may be instructed together with it and exercised in

Editors' notes and page, col. 616

Page

running head: PARS II. — SERIES I, POLEMICA. 616
marginal letters: A cto. Itaque cum demiurgus; B lant, dubitatum eventum; C (none in text); D beside commentary "Interpretatio vetus"
old-edition numerals: 579 after magis
other: the calls 88–92 and (30)–(33) stand in this column; their notes are set with the page's notes in n615.
misprints kept as printed: cum ab Achamoth (cum probably for eum); substautia (for substantia); dexirum (for dextrum); excereeri (for exerceri).

PL 2:617

conversationibus possit. Indiguisse enim animalem etiam sensibilium disciplinarum; in hoc et paraturam mundi prospectam; in hoc et Soterem animalem in mundo repraesentatum, in salutem scilicet animalis. Alia adhuc compositione monstruosum, volunt illum prosicias earum, substantiarum induisse, quarum summam saluti esset redacturus; ut spiritalem quidem susceperit ab Achamoth, animalem vero, quem mox a demiurgo induit, Christum; caeterum corporalem, ex animali substantia, sed miro et inenarrabili rationis ingenio constructum, administrationis causa vim contulisse

its dealings. For the animal [man], they say, also needed the disciplines of the senses; to this end, too, the arrangement of the world was provided; to this end, too, the animal Soter was presented in the world, namely for the salvation of what is animal. Monstrous by yet another composition, they will have Him to have put on the first-cuttings of those substances, the sum of which He was going to bring back to salvation; so that He received the spiritual indeed from Achamoth, and the animal, namely the Christ whom He presently put on from the demiurge; but the bodily [nature], made of animal substance, yet constructed by a wonderful and indescribable ingenuity of design, for the sake of the dispensation conferred power

Editors' notes and page, col. 617

Footnotes

Variae lectiones

(93) ‹anchor: Soterem animalem› · call in the text

Animalem ejiciunt Jun. Seml. Oberth.

Junius, Semler and Oberthür drop "animalem".

(printed under page 313)

(94) ‹anchor: prosicias› · call in the text

Prospicientias Fran. Par. Proficias Ciacc. Primitias Pam. ἀπαρχὰς, ἀκροθίνια.

"Prospicientias": the Franeker and Paris editions. "Proficias": Ciacconius. "Primitias": Pamelius. [Greek] "first-fruits, firstlings".

(printed under page 313)

(95) ‹anchor: quem mox a demiurgo› · call in the text

Quam... induerit Jun.

"Quam … induerit": Junius.

(printed under page 313)

(96) ‹anchor: constructum› · call in the text

Constructam Pam.

"Constructam": Pamelius.

(printed under page 313)

(97) ‹anchor: administrationis causa› · call in the text

Caussa abest a Fran. Par. caussam Seml. Oberth. Porro forte via Jun.

"Caussa" is missing in the Franeker and Paris editions; "caussam": Semler, Oberthür. Further, perhaps "via" [for causa]: Junius.

(printed under page 313)

(98) ‹anchor: vim contulisse› · call in the text

Vi Rhen. Seml. Oberth. Pam. Rig. volebat circumtulisse Seml. administrationis caussa ei contulisse.

"Vi": Rhenanus, Semler, Oberthür, Pamelius, Rigault. [Rigault] wanted "circumtulisse". Semler: "administrationis caussa ei contulisse".

(printed under page 313)

Commentarius

(34) ‹anchor: conversationibus possit› · call in the text

Et erudiri cum eo, et exerceri in conversationibus possit. Irenaeus, Ut formetur coeruditum ei in conversatione. Qui locus apertissime declarat Irenaei Latina quae nunc habemus in manibus, ipsissima esse quae vidit Septimius, Rig.

"And might be taught together with it and exercised in its dealings." Irenaeus: "That it might be formed, trained together with it in its conduct." This passage shows most plainly that the Latin of Irenaeus which we now have in our hands is the very text that Septimius saw. Rigault.

(printed under page 313)

(35) ‹anchor: Prosicias earum substantiarum induisse› · call in the text at "induisse"

Prosicias earum substantiarum induisse. Mendose in cod. Pithoeano legitur, Prospicias, et Invidisse. Prosicias dicit, quod Irenaeus Primitias. Ἀπαρχὰς Glossae veteres, Prosiciae ἀκροθίνια αἱ τῶν θυμάτων ἀπαρχαί. Festus, Prosicium, prosecatum. Rig.

"Put on the cut-offerings of those substances." In Pithou's manuscript it is wrongly read "Prospicias" and "Invidisse". He says "prosiciae" for what Irenaeus calls "first-fruits", [Greek] Ἀπαρχάς. The old glossaries: "Prosiciae: firstlings, the first-fruits of sacrifices." Festus: "Prosicium, something cut off." Rigault.

(printed under page 313)

(36) ‹anchor: Contulisse› · call in col not visible

Contulisse. In codice Pithoei legitur, incontulisse : unde arbitror emendandum, circumtulisse, ut sit quod ab Irenaeo dicitur, circumdatum corpus. Rig.

"Brought together." In Pithou's manuscript one reads "incontulisse"; hence I think it should be emended to "circumtulisse" [put round], so as to be what Irenaeus calls "a body put round". Rigault.

(printed under page 313)

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

Defunctui. Passioni, morti. Sic reddidit Irenaei Passibile. Rig.

"To dying." To suffering, to death. So he rendered Irenaeus's "passible". Rigault.

(printed under page 313)

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

Ingratis. Ingratis, Etiam nolens. Rig.

"Ingratis." "Ingratis": even unwilling. Rigault.

(printed under page 313)

(39) ‹anchor: not visible› · call in col not visible (the note has no lemma)

Huc usque Tertullianus, Irenaeum pone secutus, jam liberius progreditur, multaque partim tacet, partim sequentibus capitibus obvolvit, ac multa superaddit, quae descriptam ab Irenaeo Gnosticorum delineationem perficiunt, eximiaque nobis repraesentant quae Tertullianus habuit prae oculis et nunc desiderantur Justini Philosophi et Miltiadae Ecclesiarum Sophistae adversus Valentinianos scripta. Caeterum sole clarius est, fatente Semlero Tertullianum in hoc cap. 26 ex Graecis copiosioribus reddidisse parcius. Iren. adversus Haeretic., ibid., cap. 6, § I. — Τριῶν οὖν ὄντων, τὸ μὲν ὑλικὸν, ὃ καὶ ἀριστερὸν καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι λέγουσιν, ἅτε μηδεμίαν ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον· τὸ δὲ ψυχικὸν, ὃ καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὂν τοῦ τε πνευματικοῦ, καὶ ὑλικοῦ, ἐκεῖσε χωρεῖν, ὅπου ἂν καὶ τὴν πρόσκλισιν ποιήσηται· τὸ δὲ πνευματικὸν ἐκπεπέμφθαι, ὅπως ἐνθάδε τῷ ψυχικῷ συζυγὲν μορφωθῇ, συμπαιδευθὲν αὐτῷ ἐν τῇ ἀναστροφῇ..... ἔδει γαρ τῶν ψυχικῶν καὶ αἰσθητῶν παιδευμάτων. δι' ὧν καὶ κόσμον κασεσκευάσθαι λέγουσι, καὶ τὸν Σωτῆρα δέ ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικὸν, ἐπεὶ καὶ αὐτεξούσιόν ἐστιν, ὅπως αὐτὸ σώσῃ· ὧν γὰρ ἤμελλε σώζειν, τὰς ἀπαρχας αὐτῶν εἰληφέναι φάσκουσιν· ἀπὸ μὲν τῆς Ἀχαμὼθ τὸ πνευματικὸν, ἀπὸ δὲ τοῦ Δημιουργου ἐνδεδύσθαι τὸν ψυχικὸν Χριστὸν, ἀπὸ δὲ της οἰκονομίας περιτεθεῖσθαι σῶμα ψυχικήν ἔχον οὐσίαν, κατεσκευασμένην δὲ ἀρρήτῳ τέχνῃ, πρὸς τὸ καὶ ἀόρατον καὶ ἀψηλάφητον, καὶ ἀπαθὸν γεγενῆσθαι· καὶ ὑλικὸν δὲ οὐδ' ὁτιοῦν εἰληφέναι λέγουσιν αὐτόν· μὴ γὰρ εἶναι τὴν ὕλην δεκτικὴν σωτηρίας. Cap. 7, § 2. Εἰσὶ δὲ οἱ λέγοντες, προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ ψυχικὸν, περὶ τούτου διὰ προφητῶν λελαληκέναι. Εἶναι δὲ τοῦτον διὰ Μαρίας διοδεύσαντα καθάπερ ὕδωρ διὰ σωλῆνος ὁδεύει. Καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τῶν ἀπὸ τοῦ πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς. Γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ τεσσάρων τούτων σύνθετον γέγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης τετρακτὺος, ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ, καὶ ἐκ τοῦ ψυχεκοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆς οἰκονομίας, ὃ ἦν κατεσκευασμένον ἀρρήτῳ τέχνῃ καὶ ἐκ τοῦ Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Interpretatio vetus. — Cap. 6, § 1. Cum sint igitur tria, alterum, materiale (quod etiam sinistrum vocant) ex necessitate perire dicunt, quippe cum nullam spirationem incorruptelae recipere possit ; animale vero (quod etiam dextrum appellant) cum sit medium spiritalis et materialis, illuc redigi, quocunque declinaverit : spiritale vero emissum esse, uti hic animali conjunctum formetur, coeruditum ei in conversatione. Opus erat enim animali sensibilibus disciplinis. Ob quam caussam et mundum fabricatum dicunt, et Salvatorem ad hoc venisse animale, quia suae potestatis est, ut id salvet. Quae enim salvaturus erat, eorum primitias eum suscepisse dicunt : ab Achamoth quidem spiritale, a Demiurgo autem indutum psychicum (id est, animalem) Christum a dispositione autem circumdatum corpus, animalem habens substantiam, paratum vero inenarrabili arte, ut et visibile et palpabile et passibile fieret. Et hyticum autem nihil omnino suscepit : non enim esse hylicum capacem salutis. Cap. 7. § 2. — Sunt autem qui dicunt emisisse eum et Christum filium suum sed et animalem et de hoc per prophetas locutum esse. Esse autem hunc qui per Mariam transierit, quemadmodum aqua per tubum transit, et in hunc in baptismate descendisse illum, qui esset de Pleromate ex omnibus, Salvatorem in figura columbae : fuisse autem in eo et illud quod est ab Achamoth, semen spiritale. Dominum igitur nostrum ex quatuor iis compositum fuisse dicunt, servantem typum primogenitae et primae quaternationis de spiritali, quod erat ab Achamoth : Et de animali, quod erat de Demiurgo, et de dispositione, quod erat factum inenarrabili arte, et de Salvatore, quod erat illa, quae descendit in eum, columba. Edd.

Up to this point Tertullian has followed close behind Irenaeus; now he proceeds more freely, partly passing over much in silence, partly folding it into the following chapters, and adding much that completes the outline of the Gnostics drawn by Irenaeus, and that gives us a fine picture of what Tertullian had before his eyes and is now lost: the writings against the Valentinians of Justin the Philosopher and of Miltiades, the Sophist of the Churches. Besides, it is clearer than the sun, as Semler admits, that in this chapter 26 Tertullian rendered the fuller Greek more sparingly. Irenaeus, Against Heretics, ibid., chapter 6, § 1. — [Greek:] "There being, then, three [elements], the material, which they also call the left, must of necessity perish, they say, as being unable to receive any breath of incorruption; the psychic, which they also name the right, being midway between the spiritual and the material, goes to whichever side it inclines to; and the spiritual was sent forth so that here, yoked to the psychic, it might be formed, being trained along with it in its conduct..... for it needed psychic and perceptible training. For this reason, they say, the world too was constructed [κασεσκευάσθαι, as printed], and the Saviour came to the psychic for this purpose, since it has free will, that he might save it. For of those he was to save, they claim, he took the first-fruits: from Achamoth the spiritual; from the Demiurge he put on the psychic Christ; and from the dispensation a body was put round him having psychic substance, but constructed by unspeakable art, so as to become invisible and impalpable and impassible [as printed; the old Latin below has 'visible and palpable and passible']; and nothing material at all, they say, did he take; for matter is not capable of salvation." Chapter 7, § 2. "There are those who say that he [the Demiurge] put forth Christ too as his own son, but psychic, and spoke of him through the prophets; and that this is the one who passed through Mary, as water passes through a pipe; and that upon him at the baptism there came down that Saviour [made] from all those of the Pleroma [τῶν, as printed], in the form of a dove; and that there came to be in him also the same spiritual seed of Achamoth. So they say our Lord was composed of these four, preserving the type of the primal and first Tetractys: from the spiritual, which was from Achamoth, and from the psychic [ψυχεκοῦ, as printed], which was from the Demiurge, and from the dispensation, which was constructed by unspeakable art, and from the Saviour, which was the dove that came down upon him." The old translation. — Chapter 6, § 1. "Since there are three, then, the one, the material (which they also call left), they say must of necessity perish, since it can receive no breath of incorruption; the animal (which they also call right), since it is midway between the spiritual and the material, is brought to whichever side it inclines; and the spiritual was sent forth so that here, joined to the animal, it might be formed, trained together with it in its conduct. For the animal needed perceptible instruction. For this reason, they say, the world too was fashioned, and the Saviour came for this purpose to the animal, because it is in its own power, that he might save it. For of the things he was to save, they say, he took up the first-fruits: from Achamoth the spiritual, and from the Demiurge he put on the psychic (that is, animal) Christ; and from the dispensation a body was put round him, having animal substance but prepared by unspeakable art, so that it became visible and palpable and passible. And nothing hylic [hyticum, as printed] at all did he take up, for the hylic is not capable of salvation." Chapter 7, § 2. "There are those who say that he put forth Christ too as his son, but animal, and spoke of him through the prophets; and that this is the one who passed through Mary as water passes through a tube; and that upon him at the baptism came down that Saviour who was from the Pleroma, from all [the Aeons], in the form of a dove; and that there was in him also that which is from Achamoth, the spiritual seed. So they say our Lord was composed of these four, keeping the type of the first-begotten and first quaternion: of the spiritual, which was from Achamoth; of the animal, which was from the Demiurge; of the dispensation, which was made by unspeakable art; and of the Saviour, which was that dove which came down upon him." The editors.

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(40) ‹anchor: In quem tanta licentia Jesum› · call in col not visible

In quem tanta licentia Jesum. Nos ab exemplaribus nihil adjuti, scripsimus, in quem, etc. Porro Valentiniani inserunt Jesum illum ex omnium aeonum defloratione constantem Soterem, in animalem Demiurgi Christum, fartilem Christum constituentes, et semen spiritale eodem modo in animale infulciunt. Rhen.

"Into whom, with such licence, Jesus." With no help from the copies, we have written "in quem", etc. Moreover, the Valentinians insert that Jesus, the Soter made up of the choicest flower of all the aeons, into the animal Christ of the Demiurge, making Christ a stuffed thing; and in the same way they cram the spiritual seed into the animal. Rhenanus.

(printed under page 313)

Page

running head: LIBER ADV. VALENTI (cut off at the image edge)
marginal letters: A conversationibus possit; B (34) Et erudiri cum eo (commentary); C superaddit, quae descriptam (commentary); D τὸν Σωτῆρα δὲ ἐπὶ τοῦτο (commentary)
old-edition numerals: 580 after anima- (animalem)

PL 2:618

quo congressui, et conspectui, et contactui, et defunctui ingratis subjaceret. Materiale autem nihil in illo fuisse, utpote salutis alienum, quasi aliis fuerit necessarius, quam egentibus salute. Et totum hoc, ut carnis nostrae habitum alienando a Christo, a spe etiam salutis expellant.

whereby He would be subject against His will to encounter, and sight, and touch, and death. But [they say] that there was nothing material in Him, as being foreign to salvation, as if He had been necessary to others than those in need of salvation. And all this so that, by estranging the condition of our flesh from Christ, they may drive it out also from the hope of salvation.

CAPUT XXVII.

Chapter XXVII.

Nuuc reddo de Christo: in quem tanta licentia Jesum inserunt quidam, quanta spiritale semen animali cum inflatu infulciunt, fartilia nescio quae commenti, et hominum et deorum suorum. Esse

Now I give an account concerning Christ: into Whom certain people insert Jesus with as much licence as that with which they stuff the spiritual seed into the animal [element] together with the breath, devising I know not what stuffings, both of men and of their gods. [They say that] there is

Editors' notes and page, col. 618

Footnotes

Variae lectiones

(99) ‹anchor: contactui› · call in the text

Contractui Seml.

"Contractui": Semler.

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Page

running head: ADV. VALENTINIANOS. 618
marginal letters: A tulisse (36) quo congressui; B βαπτίσματος κατελθεῖν (Commentarius); C bus disciplinis. Ob quam caussam (Commentarius); D rem in figura columbae (Commentarius)
old-edition numerals: 581 before CAPUT XXVII.
misprints kept as printed: Nuuc (for Nunc)

PL 2:619

enim Demiurgo suum Christum filium naturalem. Denique animalem prolatum ab ipso, promulgatum prophetis; in Praepositionum quaestionibus positum, id est per virginem, non ex virgine editum, quia delatus in virginem transmeatorio potius quam generatorio more processerit: per ipsam, non ex ipsa; non matrem eam, sed viam passus. Super hunc itaque Christum devolasse tunc in baptismatis sacramento Soterem per effigiem columbae. Fuisse autem et in Christo etiam ex Achamoth spiritalis seminis condimentum, ne marcesceret scilicet reliqua farsura. Nam in figuram principalis Tetradis, quatuor eum substantiis stipant, spiritali Achamothiana, animali Demiurgina, corporali inenarrativa, et illa sotericiana, id est columbina. Et Soter quidem permansit in Christo, impassibilis, inlaesibilis, inapprehensibilis. Denique cum ad apprehensiones venitur, discessit ab illo in cognitione Pilati. Proinde nec matris semen admisit injurias, aeque

in fact, for the Demiurge his own Christ, a natural son. Accordingly, [they say he is] animal, brought forth by him, proclaimed by the prophets; set within the questions of Prepositions, that is, brought forth through a virgin, not from a virgin, because, having been conveyed into the virgin, he came forth in a manner of passing through rather than of generation: through her, not from her; having experienced her not as a mother but as a way. Upon this Christ, then, the Saviour flew down at that time in the sacrament of baptism in the likeness of a dove. There was, moreover, also in Christ a seasoning of spiritual seed from Achamoth, so that, of course, the rest of the stuffing should not go stale. For after the figure of the principal Tetrad they pack him round with four substances: the spiritual one from Achamoth, the animal one from the Demiurge, the corporeal one that is unspeakable, and that soteric one, that is, the dove's. And the Saviour indeed remained in Christ, impassible, unwoundable, unapprehensible. Accordingly, when it came to the apprehensions, he departed from him at the hearing before Pilate. Likewise, neither did the mother's seed admit injuries, equally

Editors' notes and page, col. 619

Footnotes

Variae lectiones

(1) ‹anchor: enim Demiurgo› · call in the text

Etiam Rhen. Seml. Oberth.

"Etiam": Rhenanus, Semler, Oberthür.

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(2) ‹anchor: Soterem per effigiem› · call in the text

Jen vel Iem in Mss. Jesum Par.

"Jen" or "Iem" in the manuscripts; "Jesum": the Paris edition.

(printed under page 314)

(3) ‹anchor: inenarrativa› · call in the text

Ine enarrativa Rhen. Selm. Oberth Jesuaciana Pam. Fran. Par.

"Ine enarrativa": Rhenanus, Semler [Selm., as printed], Oberthür. "Jesuaciana": Pamelius, the Franeker and Paris editions.

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(4) ‹anchor: inlaesibilis› · call in the text

Invisibilis leg. Jun. ex Iren.

Junius reads "invisibilis", from Irenaeus.

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(5) ‹anchor: venitur› · call in the text

Veniretur Jun.

"Veniretur": Junius.

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(6) ‹anchor: not visible› · call in col 620

Delineationem Jun.

"Delineationem": Junius.

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(7) ‹anchor: not visible› · call in col 620

Praeconium Jun.

"Praeconium": Junius.

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(8) ‹anchor: accurrit› · call in col 620

Occurrit al.

"Occurrit": others.

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Commentarius

(41) ‹anchor: Devolasse tunc in baptismatis sacramento Soterem› · call in the text at "Soterem"

Devolasse tunc in baptismatis sacramento Soterem. Vetus exemplar non habet Soterem, sed Jem, quod depravatum est ex antiquiore, in quo erat scriptum IHM ; sive Ihm, quod in Mss. passim significat Jesum. Neque aliter hic legendum, etsi Soterem posuerit Irenaeus. Rhen.

"That the Soter then flew down in the sacrament of baptism." The old copy does not have "Soterem" but "Jem", which is corrupted from an older one in which "IHM" or "Ihm" was written, which in manuscripts commonly means "Jesum". Nor should it be read otherwise here, though Irenaeus put "Soter". Rhenanus.

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(42) ‹anchor: Patitur vero animalis et carneus› · call in col not visible

Patitur vero animalis et carneus. Hanc sententiam clare exponit Irenaeus, sic scribens. Passus est antem, inquit secundum hos, animalis Christus, et ille qui ex dispositione fabricatus in mysterio, ut ostendat per eum mater typum superioris Christi, illius qui extensus est cruci, et formavit Achamoth, formationem secundum substantiam. Omnia enim haec exempla illorum esse dicunt ; expone ergo in delineationem superioris Christi, id est, in typum, in exemplum. Rhen.

"But the animal and fleshly one suffers." Irenaeus sets out this opinion clearly, writing thus: "According to them," he says, "the animal Christ suffered [antem, as printed, for autem], and he who was fashioned in mystery from the dispensation, so that through him the mother might show the type of the higher Christ, the one who was stretched on the cross and gave Achamoth her formation according to substance. For they say all these are patterns of those." So take "in delineationem" of the higher Christ to mean "as a type, as a pattern". Rhenanus.

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(43) ‹anchor: Ita omnia in imagines urgent› · call in col not visible

Ita omnia in imagines urgent. Irneaeus, « Omnia enim haec exempla, illorum esse dicunt. » Graecus habet, τύπους. Rig.

"So they press everything into images." Irenaeus [Irneaeus, as printed]: "For they say all these are patterns of those." The Greek has τύπους ["types"]. Rigault.

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(44) ‹anchor: Christiani› · call in col not visible

Christiani. Iren. contra Haeres. cap. 7, § 2. — Καὶ τοῦτο μὲν ἀπαθῆ διαμεμενηκέναι (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν, ἀκράτητον καὶ ἀόρατον ὑπάρχοντα) καὶ διὰ τοῦτο ἦρθαι. Προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν κατατεθὲν πνεῦμα Χριστοῦ· ἀλλ' οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν· ἀπαθὲς γὰρ καὶ αὐτὸ, τὸ πνευματικὸν, καὶ ἀόρατον, καὶ αὐτῷ τῷ Δημιουργῷ· ἔπαθε δὲ λοιπὸν, κατ' αὐτοὺς, ὁ ψυχικὸς Χριστός..... ἵν' ἐπιδείξῃ, αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατ' οὐσίαν. Πάντα γὰρ ταῦτα τύπους ἐκείνων εἶναι λέγουσι... Interpretatio vetus. — Et hunc quidem impassibilem perseverasse (non enim possibile erat pati eum, cum esset incomprehensibilis et invisibilis) : et propter hoc oblatum esse, cum traheretur ad Pilatum, illum qui depositurus erat in eum spiritus Christi. Sed ne id quidem, quod a matre erat semen, passum esse dicunt, impassibile enim et illud, quippe spiritale et invisibile etiam ipsi Demiurgo. Passus est autem secundum hos animalis Christus..., ut ostendat per eum Mater typum superioris Christi, illius qui extensus est cruci, et formavit Achamoth formationem secundum substantiam. Omnia enim haec exempla illorum esse dicunt. Edd.

"Of the Christian." Irenaeus, Against Heresies, chapter 7, § 2. — [Greek:] "And this [Saviour] remained impassible (for he could not suffer, being beyond grasp and invisible), and therefore, when he was brought before Pilate, the Spirit of Christ placed in him was taken away. Nor, they say, did the seed from the mother suffer, for it too is impassible, being spiritual and invisible even to the Demiurge himself. What suffered, then, according to them, was the psychic Christ..... so that through him the mother might show forth the type of the higher Christ, the one who was stretched on the cross and gave Achamoth her formation according to substance. For they say all these are types of those..." The old translation. — "And this one remained impassible (for he could not suffer, since he was incomprehensible and invisible); and for this reason, when he was dragged before Pilate, the Spirit of Christ that had been placed in him was taken away [oblatum]. Nor, they say, did that which was seed from the mother suffer; for it too was impassible, being spiritual and invisible even to the Demiurge himself. According to them the animal Christ suffered..., so that through him the Mother might show the type of the higher Christ, the one who was stretched on the cross and gave Achamoth her formation according to substance. For they say all these are patterns of those." The editors.

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(45) ‹anchor: Patrocinium in Achamoth› · call in col not visible

Patrocinium in Achamoth. Quid haec vox, toties repetita ad taedium usque, significet, non ita compertum. Conjectura est ab hebraea voce derivari חכמה, sapientia, sicque tantisper in Achamoth deflexit. Le Pr.

"Patronage in Achamoth." What this word, repeated so often as to be tiresome, means is not quite certain. The conjecture is that it is derived from the Hebrew word חכמה, wisdom, and so was bent a little into "Achamoth". Le Prieur.

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(46) ‹anchor: Propere et ovanter accurrit cum omnibus viribus suis› · call in col not visible

Propere et ovanter accurrit cum omnibus viribus suis. Irenaeus obscure admodum dixerat. Et in gaudium ei cessisse cum omni virtute sua. Rig.

"He runs up quickly and triumphantly with all his forces." Irenaeus had put it very obscurely: "And yielded to him with joy, with all his power." Rigault.

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(47) ‹anchor: Dispensationem mundi hujus› · call in col not visible

Dispensationem mundi hujus, τὴν κατὰ τὸν κόσμον οἰκονομίαν. Itaque dispensationem hic dicit, quod supra, dispositionem. Rig.

"The dispensation of this world": [Greek] "the dispensation concerning the world". So here he says "dispensatio" for what he said above, "dispositio". Rigault.

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

Insequitur. Iren. contra Haeres. cap. 7, § 3, — Τὰς δὲ... ψυχὰς.... πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παρ' αὐτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς, καὶ ἱερεῖς καὶ βασιλεῖς, καὶ πολλὰ ὑπὸ τοῦ σπέρματος τούτου εἰρῆσθαι τῶν προφητῶν, καὶ λοιπὸν τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. § 4. Τὸν δὲ Δημιουργὸν.... διατετελεκέναι ἄχρι τῆς παρουσίας τοῦ Κυρίου· ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παρ' αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ προσχωρήσαντα, μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αυτον εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον.... αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς Ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει. Interpretatio vetus. — § 3. Eas vero... animas... dicunt plus dilectas a Demiurgo, non sciente caussam, sed a semetipso putante eas esse tales quapropter et in prophetas, aiunt, distribuebat eas et sacerdotes et reges et multa de hoc semine dicta per prophetas exponunt : quippe cum altioris naturae essent. Multa autem et matrem de superioribus dixisse dicunt, sed et per hunc et per eas quae ab hoc factae (continues)

"Follows." Irenaeus, Against Heresies, chapter 7, § 3. — [Greek:] "And those ... souls ...., they say, were loved more than the others by the Demiurge, who did not know the cause but reckoned they were such because of himself. So, they say, he appointed them prophets, priests and kings; and many things were spoken by this seed through the prophets; and so they cut up the prophecies, maintaining that one part was spoken by the mother, another by the seed, another by the Demiurge. § 4. And the Demiurge .... continued until the coming of the Lord; but when the Saviour came, they say, he learned everything from him and gladly went over to him with all his power, and that he is the centurion in the Gospel .... [administering] the dispensation of the world until the proper time, chiefly for the care of the Church, but also through knowledge of the prize prepared for him, that he will pass to the mother's place." The old translation. — § 3. "Those ... souls ..., they say, were loved more by the Demiurge, who did not know the cause but thought they were such because of himself; for which reason, they say, he distributed them among prophets and priests and kings; and they explain many things said through the prophets as concerning this seed, since they were of a higher nature. And they say that the mother too spoke many things about higher matters, but both through him and through the [souls] made by him …" (continues)

(printed under page 314)

Page

running head: 619 TERTULLIANI OPERUM PARS II. — (cut off at image edge)
marginal letters: A enim Demiurgo suum Christum filium natu-; B id est columbina. Et Soter quidem permansit in; C scriptum I II M; sive Ihm (commentary); D κατατεθὲν πνεῦμα Χριστοῦ (commentary)
old-edition numerals: 582 after sotericiana

PL 2:620

insubditivum, et ne ipsi quidem Demiurgo compertum. Patitur vero animalis et carneus Christus, in deliniationem superioris Christi, qui ad Achamoth formandam substantivali, non agnitionali forma, Cruci, id est Horo fuerat innixus. Ita omnia in imagines urgent, plane et ipsi imaginarii Christiani.

not subject [to suffering], and not known even to the Demiurge himself. But it is the animal and fleshly Christ who suffers, as a delineation of the higher Christ, who, to form Achamoth with a formation of substance, not of knowledge, had leaned upon the Cross, that is, upon Horos. Thus they press everything into images; plainly the Christians themselves are imaginary too.

CAPUT XXVIII.

Chapter XXVIII.

Interea Demiurgus omnium adhuc nescius, etsi aliquid et ipse per prophetas concionabitur, ne hujus quidem operis sui intelligens (dividunt enim et prophetiale patrocinium in Achamoth, in semen, in Demiurgum): ubi adventum Soteris accepit, propere et ovanter accurrit, cum omnibus viribus suis, Centurio de Evangelio. Et de omnibus inluminatus, ab illo etiam spem suam discit, quod successurus sit in locum matris. Ita exinde securus, dispensationem mundi hujus, vel maxime Ecclesiae protegendae nomine, quanto tempore oportuerit, insequitur.

Meanwhile the Demiurge, still ignorant of everything, although he too will proclaim something through the prophets, does not understand even this work of his own (for they divide even the patronage of prophecy among Achamoth, the seed, and the Demiurge): when he learnt of the coming of the Saviour, he runs up in haste and exultation, with all his powers, the centurion of the Gospel. And, enlightened about all things, he learns from Him also his own hope, that he is to succeed to the place of his mother. Thus, secure from then on, he carries out the dispensation of this world, chiefly for the sake of protecting the Church, for as long a time as shall be necessary.

Editors' notes and page, col. 620

Page

running head: [cut off]UM PARS II. — SERIES I, POLEMICA. 620
marginal letters: A insubditivum, et ne ipsi quidem; B bus inluminatus, ab illo etiam; C (45) Patrocinium in Achamoth (commentary); D Δημιουργοῦ. (commentary, Greek of Irenaeus)
old-edition numerals: 583 after inluminatus,
other: deliniationem set as printed (variant note gives Delineationem); concionabitur set as printed, perhaps for concionabatur, unsure; Variae lectiones and Commentarius (editors' notes with Irenaeus Greek and Latin) at the page foot not set; fragments of the left column (619) visible at the left edge not set; insubditivum rendered tentatively

PL 2:621

CAPUT XXIX.

CHAPTER XXIX.

⟨J⟩am nunc ex disperso, ad concludendum, ⟨de⟩ totius generis humani dispositione disserant. ⟨Triplic⟩em naturam primordio professi, et tamen ⟨unitat⟩em in Adam inde jam dividunt per singu⟨lares g⟩enerum proprietates, nacti occasionem dis⟨tinction⟩is hujusmodi ex posteritate ipsius Adae, mo⟨ralibus⟩ quoque differentiis tripartitiae. Cain, Abel, ⟨Set⟩h, fontes quodammodo generis humani, in ⟨totidem⟩ derivant argumenta, naturae atque essen⟨tiae. Ch⟩oicum, saluti degeneratum, ad Cain re⟨digunt⟩: Animale, mediae spei deliberatum, ad ⟨Abel c⟩omponunt: Spiritale, certae saluti praejudica⟨tum, i⟩n Seth recondunt. Sic et animas ipsas du⟨plici p⟩roprietate discernunt, bonas et malas: ⟨secund⟩um choicum statum ex Cain, et animatem ⟨ex Ab⟩el, spiritalem ex Seth. De obvenientia ⟨superd⟩ucunt jam non naturam, sed iudulgentiam, ⟨ut quas⟩ Achamoth in superioribus in animas bo⟨nas dep⟩luat, id est animali censui inscriptas. ⟨Choicu⟩m enim genus, id est malas animas nunquam

Now at last, to conclude, let them discourse piecemeal on the ordering of the whole human race. Having professed at the beginning a threefold nature, and yet a unity in Adam, they next divide it according to the particular properties of the kinds, having found the occasion for a distinction of this sort in the posterity of Adam himself, threefold also in its moral differences. Cain, Abel and Seth, the fountain-heads, as it were, of the human race, they draw out into as many proofs of nature and essence. The earthy, degenerate from salvation, they refer to Cain; the animal, consigned to a middle hope, they set beside Abel; the spiritual, prejudged to certain salvation, they lay up in Seth. So too they distinguish the souls themselves by a twofold property, good and evil: according to the earthy state from Cain, and the animal from Abel, the spiritual from Seth. As to what comes by chance, they bring in no longer nature but indulgence, so that those whom Achamoth from the higher regions rains down into good souls, that is, those enrolled in the animal register. For the earthy kind, that is, evil souls, never

Editors' notes and page, col. 621

Footnotes

NOTE ON THE CROP: the left-hand image is cut at its left edge, so the first few letters of every line in the left column (and of the first lines of the variant notes) are missing, including the call numbers of the left-column commentary notes. Letters supplied in [square brackets] are restorations, not readings; "[…]" marks letters that cannot be restored. Variae lectiones. (9?) ‹anchor: not visible› · call not visible (beginning cut off) […]itam al.

[…]"-itam": others.

(printed under page 315)

(10) ‹anchor: not visible› · call not visible

Delibratum Jun.

"Delibratum": Junius.

(printed under page 315)

(11) ‹anchor: not visible› · call not visible

Et add. Jun.

Junius adds "et".

(printed under page 315)

(12) ‹anchor: not visible› · call not visible

Qua Achamoth de Jun.

"Qua Achamoth de": Junius.

(printed under page 315)

(13) ‹anchor: not visible› · call not visible

Naturae add. Fran.

The Franeker edition adds "naturae".

(14?) ‹anchor: not visible› · call number cut off Ceu abest a Rhen. Seml. Oberth. ceu praediximus Paris. Rig.

"Ceu" is missing in Rhenanus, Semler, Oberthür; "ceu praediximus": the Paris edition, Rigault.

(printed under page 315)

(15) ‹anchor: not visible› · call not visible

Nympharum conjicit Seml.

Semler conjectures "Nympharum".

(16?) ‹anchor: not visible› · call number cut off […]criptura Seml. Pam.

[…]"-scriptura" [probably "Inscriptura"]: Semler, Pamelius.

Commentarius. (printed under page 315)

(48) (continued) ‹anchor: see page 314› · call on the previous page

[…an]imae. Ac deinceps dividunt prophetias, aliquid [quidem] a matre dictum docentes, aliquid a se[mine, a]liquid autem a Demiurgo.... [§ 4.] Demiurgum autem..... sic ignorantiam con[servass]e usque ad adventum Salvatoris. Cum ve[nisset] autem Salvator, didicisse eum ab eo omnia et in gaudium ei cessisse cum virtute sua [… et] esse illum in Evangelio centurionem... [Administr]urum autem eum eam quae secundum ipsum [est mu]ndi creationem, usque ad id tempus quod [oportet], maxime autem propter Ecclesiae diligentiam [et cu]ram et propter agnitionem praeparati prae[mii, qu]oniam in locum matris transibit. Edd.

[…] souls. And then they divide up the prophecies, teaching that some was spoken by the mother, some by the seed, and some by the Demiurge.... [§ 4.] "And the Demiurge..... so kept up his ignorance until the coming of the Saviour. But when the Saviour came, he learned everything from him and yielded to him with joy, with his power, [and] he is the centurion in the Gospel... And he [will administer] the creation of the world that is under him until the [due] time, chiefly for the care and concern of the Church, and also through knowledge of the prize prepared [for him], since he will pass into the mother's place." The editors.

(49?) ‹anchor: Choicum saluti degeneratum› · call number cut off [Choicum] saluti degeneratum. Sicut degene[rem a]ppellamus eum qui generosus non est, ita [degene]ratum saluti vocat, quod ad salutem non est [na]tum. Rhen.

"The earthy, degenerate as regards salvation." As we call "degenerate" one who is not of good stock, so he calls "degenerate as to salvation" what is not born for salvation. Rhenanus.

(…) ‹anchor: Saluti degeneratum› · call number cut off [S]aluti degeneratum. Irenaeus, In corrupte[lam ab]ire. Rig.

"Degenerate as regards salvation." Irenaeus: "goes off into corruption". Rigault.

(…) ‹anchor: Mediae spei deliberatum› · call number cut off […] Mediae spei deliberatum. Hoc est, libertati [arbitrii]que suo traditum. Mediam spem dicit, quod [est in] dubitatum eventum. Interea tamen alludit [ad regi]onem medietatis, ubi Valentiniani justorum [animas] refrigerare dicebant. Rig. — Deliberatum, [liberat]um. Sic ipse adversus Marcionem, IV : « De[…]ensium cruciatu deliberatus, » id est, libera[tu]s.

"Left to the choice of a middle hope." That is, handed over to its own liberty [of choice]. He calls it a "middle hope" because it [is directed to] an uncertain outcome. Meanwhile, however, he alludes to the region of the Midst, where the Valentinians said the [souls] of the just are refreshed. Rigault. — "Deliberatum": freed. So he himself, Against Marcion IV: "freed from the torment of the [Ge]hennans [?]" — that is, set free.

(…) ‹anchor: In animas bonas depluat› · call number cut off [I]n animas bonas depluat. Irenaeus : « Spi[ritalia] vero inseminat Achamoth. » Rig.

"Rains down into good souls." Irenaeus: "And Achamoth sows the spiritual [elements]." Rigault.

(…) ‹anchor: Sed eruditu hujus fides› · call number cut off […] Sed eruditu hujus fides, etc. Sic infra pro [ratio]ne prolatum usurpat, id quod Tacito etiam [solemn]e et Livio. Rhen.

"But by the training [eruditu] of this one, faith," etc. So below he uses [this form] for [the -ion noun], as is [usual] in Tacitus too and in Livy. Rhenanus.

(…) ‹anchor: Ex earum laterculo› · call number cut off […] Ex earum laterculo. Est laterculum libri no[me]n [i]n quo dignitatum omnium tam militarium [quam c]ivilium cognitio continebatur, hic erat primi[cerius] Notariorum. Rhen.

"From their register." "Laterculum" is the name of a book in which the record of all offices, military as well as civil, was kept; [its keeper] was the chief of the Notaries. Rhenanus.

(…) ‹anchor: Debitam› · call number cut off […] Debitam. Iren, contra Haeres. cap. 7, § 5. — [Ἀνθρώ]πων δὲ τρία γένη ὑφιστάντες, πνευματικὸν, χοϊκόν, [ψυχικόν], καθὼς ἐγένετο Κάϊν, Ἄβελ, Σήθ, καὶ ἐκ τούτων [τὰς τρεῖ]ς φύσεις, οὐκέτι καθ' ἕν, ἀλλὰ κατὰ γένος, καὶ τὸ [μὲν χοϊκ]ὸν εἰς φθορὰν χωρεῖν, καὶ τὸ ψυχικὸν ἐὰν τὰ βελτίονα ἕληται, ἐν τῷ τῆς μεσότητος τόπῳ ἀναπαύεσθαι... τὰ δὲ πνευματικὰ, ἃ ἂν καιασπείρῃ ἡ Ἀχαμὼθ, ἐκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς παιδευθέντα, κ. τ. λ. — Καὶ αὐτὰς μὲν τὰς ψυχὰς πάλιν ὑπομερίζοντες λέγουσιν, ἃς μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηρὰς, ...τὰς δὲ φύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα. Cap. 6, § 2. Ὡς γὰρ τὸ χοϊκὸν ἀδύνατον σωτηρίας μετασχεῖν. Interpretatio vetus. — Cap. 7, § 5. Hominum tria genera dicunt, spiritale, choicum, psychicum : quemadmodum fuit Cain, Abel, Seth ; ut ostendant et ex his tres naturas jam non secundum unumquemque, sed secundum genus. Et choicum quidem in corruptelam abire : animale vero, si meliora elegerit, in loco medietatis refrigeratum..... spiritalia vero, inseminat Achamoth ex illo tempore usque nunc propter quod et animae erudientur quidem hic.... Et ipsas autem animas rursus subdividentes, dicunt quasdam quidem natura malas.... (illas) vero natura nequam, nunqam capere illud semen. Cap. 6, § 2... quemadmodum enim choicum impossibile est salutem percipere... Multa in hoc capite Tertullianus, ut ipse ait, collegit ex disperso ; multaque, ut ei mos, inserit et pro suo lubitu disponit. Quibus et sequentibus mirum in modum, γνώσεως in sua domestica politia et practica agendi consuetudine introspicitur. Vide haec luculenter explanata a D. Massuet. in S. Iren., Dissert. I, art. 1. n. 74 et seqq., p. 46. Edd.

"Owed." Irenaeus, Against Heresies, chapter 7, § 5. — [Greek:] "Positing three kinds of men, spiritual, earthy, [psychic], as were Cain, Abel and Seth, and from these the three natures, no longer individually but by kind; and the earthy goes to corruption, and the psychic, if it chooses the better, rests in the place of the Midst...; and the spiritual elements, which Achamoth sows [καιασπείρῃ, as printed] from then until now into righteous souls, being trained [here]," etc. — "And they subdivide the souls themselves again, saying that some are good by nature and some evil by nature, ...and those evil by nature could never receive that seed." Chapter 6, § 2. "For as the earthy cannot share in salvation." The old translation. — Chapter 7, § 5. "They say there are three kinds of men, spiritual, earthy, psychic, as were Cain, Abel, Seth, so as to show from these the three natures, no longer individually but by kind. And the earthy goes into corruption; the animal, if it chooses the better, is refreshed in the place of the Midst.....; and the spiritual elements Achamoth sows from that time until now, for which reason souls are instructed here.... And subdividing the souls themselves again, they say that some are evil by nature.... but those wicked by nature can never [nunqam, as printed] receive that seed." Chapter 6, § 2... "for as it is impossible for the earthy to receive salvation..." In this chapter Tertullian, as he says himself, has gathered much from scattered places; and much, as is his way, he inserts and arranges as he pleases. From this and what follows one sees in a wonderful way into the Gnosis in its domestic polity and its practical habits of conduct. See this clearly explained by Dom Massuet on St Irenaeus, Dissertation I, article 1, no. 74 and following, p. 46. The editors.

(printed under page 315)

(55) ‹anchor: Martyrii quoque eludentes necessitatem› · call in col not visible

Martyrii quoque eludentes necessitatem. Tam amans fuit martyrii Tertullianus, quod omnibus ubique persuadere nititur, non fugiendum, sed animose et constanter Christiano sustinendum, ut a piis hic etiam atro calculo notari meruerit, propter necessitatem quam ferventius quam cautius adstruebat. Hinc illae martyrii non uno in loco commendationes, et fugae in persecutione detestatio. Rhen.

"Evading even the necessity of martyrdom." Tertullian was such a lover of martyrdom — trying everywhere to persuade everyone that it must not be fled but borne by a Christian boldly and steadfastly — that he has deserved to be marked with a black pebble by the devout here too, because of the necessity he asserted more fervently than cautiously. Hence his commendations of martyrdom in more places than one, and his loathing of flight in persecution. Rhenanus.

(printed under page 315)

(56) ‹anchor: Inscriptura hujus seminis› · call in col not visible

Inscriptura hujus seminis. Quia scilicet, ut supra dixi, inscripti sumus animali censui. Itaque (continues)

"The enrolment of this seed." Because, that is, as I said above, we are enrolled in the animal rating. So … (continues)

(printed under page 315)

Page

running head: LIBER ADV. VALENTINIANOS (cut at the binding; page-head column number not visible)
marginal letters: A, B, C letters stand in the gutter beside the right-hand column (622), not this one; none for this column (none)
old-edition numerals: 584 after ‹discernunt,›
other: misprints kept as printed in the text: 'animatem' (for animalem); 'iudulgentiam' (for indulgentiam). (Q2)

PL 2:622

capere salutaria. Immutabilem enim et irreformabilem naturam pronuntiaverunt. Id ergo granum seminis spiritalis modicum et parvulum jactu, sed eruditu hujus fides augetur atque provehitur, ceu supra diximus: animaeque hoc ipso ita caeteris praevertunt, ut Demiurgus tunc ignorans magni eas fecerit. Ex earum ergo laterculo, et in reges et in sacerdotes all⟨e⟩gere ⟨c⟩onsueverat: quae nunc quoque si plenam atque perfectam notitiam apprehenderint istarum naeniarum naturificatae jam spiritalis conditionis germanitate, certam obtinebunt salutem, imo omnimodo debitam.

to receive saving things. For they have declared it an unchangeable and unreformable nature. That grain, then, of the spiritual seed, small and tiny in its sowing, but by the instruction of this faith it is increased and advanced, as we said above; and by this very fact souls so outstrip the rest that the Demiurge, then in ignorance, held them in great esteem. From their register, then, he was accustomed to choose both for kings and for priests; and these, if now too they grasp a full and perfect knowledge of these trifles, being now made natural by kinship with the spiritual condition, will obtain sure salvation, indeed salvation owed to them in every way.

CAPUT XXX.

Chapter XXX.

Ideoque nec operationes necessarias sibi existimant, nec ulla disciplinae munia observant, martyrii quoque eludentes necessitatem qua volunt interpertatione. Hanc enim regulam animali semini praestitutam, ut salutem quam non de privilegio status possidemus, de suffragio actus elaboremus. Nobis enim inscriptura hujus seminis, qui

And therefore they do not consider works necessary for themselves, nor do they observe any duties of discipline, evading even the necessity of martyrdom by whatever interpretation they wish. For [they say] this rule has been laid down for the animal seed: that the salvation which we do not possess by privilege of state, we should work out by the support of action. For to us the enrolment of this seed, who

Editors' notes and page, col. 622

Page

running head: ADV. VALENTINIANOS. 622
marginal letters: A capere salutaria; B beside the space before 585 CAPUT XXX.; C in the commentary at the page foot (not set); D (none)
old-edition numerals: 585 after debitam
other: interpertatione set as printed (misprint for interpretatione); all⟨e⟩gere and ⟨c⟩onsueverat: letters damaged in the type, supplied

PL 2:623

imperfectae essentiae sumus, quia amoribus Phileti, et utique abortui deputamur, quod mater illorum. Sed nobis quidem vae, si excesserimus in aliquo disciplinae jugum: si obtorpuerimus in operibus sanctitatis atque justitiae: si confitendum alibi, nescio ubi, et non sub potestatibus istius saeculi, apud tribunalia praesidum optaverimus. Illi vero et de passivitate vitae, et diligentia delictorum, generositatem suam vindicent, blandiente suis Achamoth, quoniam et ipsa delinquendo profecit. Nam et honorandorum conjugiorum supernorum gratia dicitur apud illos, meditandum atque celebrandum semper sacramentum, comiti, id est feminae adhaerendo; alioquin degenerem, nec legitimum veritatis, qui diversatus in mundo non amaverit feminam, nec se ei junxerit. Et quid facient spadones, quos videmus apud illos?

are of imperfect essence, because [we come] from the loves of Philetus, and are indeed reckoned to the abortion, which [was] their mother. But woe indeed to us if we exceed the yoke of discipline in anything; if we grow sluggish in works of holiness and righteousness; if we have chosen to make confession elsewhere, I know not where, and not under the powers of this age, before the tribunals of the governors. But let them, both from the passivity of their life and from their diligence in offences, vindicate their noble birth, while Achamoth flatters her own, since she too advanced by transgressing. For among them it is also said that, for the sake of honouring the supernal marriages, the sacrament is always to be pondered and celebrated by cleaving to a companion, that is, to a woman; otherwise [he is] degenerate and not a legitimate [son] of the truth who, while sojourning in the world, has not loved a woman nor joined himself to her. And what will the eunuchs do, whom we see among them?

Editors' notes and page, col. 623

Footnotes

Variae lectiones. (The first line is half cut off at the top of the rendered crop.) (printed under page 316)

(17) ‹anchor: apud tribunalia praesidum› · call in col 623

Praesidem Fran. Rig.

"Praesidem": the Franeker edition, Rigault.

(printed under page 316)

(18) ‹anchor: quoniam et ipsa delinquendo› · call in col 623

Deliquendo Seml. blandiendo Par.

"Deliquendo": Semler; "blandiendo": the Paris edition.

(printed under page 316)

(19) ‹anchor: Ubi totam messem Achamoth› · call in col 624

Subito Achamoth totam masssam Seml.

"Subito Achamoth totam masssam" [masssam, as printed]: Semler.

(printed under page 316)

(20) ‹anchor: in conspersionis alvearia› · call in col 624

Salutaria Rhen. Seml. Oberth.

"Salutaria": Rhenanus, Semler, Oberthür.

(printed under page 316)

(21) ‹anchor: donec totum confermentetur› · call in col 624

Confrequentetur Rhen. Seml. Oberth.

"Confrequentetur": Rhenanus, Semler, Oberthür.

(printed under page 316)

(22) ‹anchor: compactitius ille Soter› · call in col 624

Comparcinus Rhen. Seml. Oberth. comparcivus Jun.

"Comparcinus": Rhenanus, Semler, Oberthür; "comparcivus": Junius.

(printed under page 316)

(23) ‹anchor: not visible› · call not visible

Novum fiet. Hic Pam. Rhen. Seml. fient praef. Jun. et Hoc.

"Novum fiet. Hic": Pamelius, Rhenanus, Semler; Junius prefers "fient", and "Hoc".

(printed under page 316)

(24) ‹anchor: not visible› · call not visible

Cainam Pam. Rhen. Seml. Oberth. canuleiam jun. mss. III, Vatic. caniam.

"Cainam": Pamelius, Rhenanus, Semler, Oberthür; "canuleiam": Junius; three manuscripts and the Vatican: "caniam".

(printed under page 316)

(25) ‹anchor: not visible› · call not visible

Coelesti Rhen. Seml. Oberth. Jun.

"Coelesti": Rhenanus, Semler, Oberthür, Junius.

(printed under page 316)

(26) ‹anchor: not visible› · call not visible

Quam, si ita erit semper Jun.

"Quam, si ita erit semper": Junius.

Commentarius. (printed under page 316)

(56) (continued) ‹anchor: see page 315› · call on the previous page

inscriptura hujus semnis est regula animali semini praestituta Rhen.

… "the enrolment of this seed" [semnis, as printed] is the rule laid down for the animal seed. Rhenanus.

(printed under page 316)

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Si confitendum alibi, nescio ubi, etc. De hac quaestione latius disserit in Scorpiace. Rhen.

"If one must confess elsewhere, I know not where," etc. He discusses this question more fully in the Scorpiace. Rhenanus.

(printed under page 316)

(58) ‹anchor: Illi vero de passivitate vitae› · call in col not visible

Illi vero de passivitate vitae. Irenaeus : In quibuscunque fuerint factis. Passivitatem vitae dicit vitam incustodite ac pro libidine transactam. — Passivitatem vitae vocat incompositam et licentiosam vitae libertatem, qua Valentinianos fuisse notabiles auctor est Irenaeus. Rhen.

"But they, from the looseness of life." Irenaeus: "in whatever deeds they may have been". By "passivitas vitae" he means a life spent unguardedly and at pleasure. — He calls "passivitas vitae" a disordered and licentious freedom of living, for which, Irenaeus reports, the Valentinians were notorious. Rhenanus.

(printed under page 316)

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

Diligentia delictorum. Poena ad delinquendum libidine. Diligentiam hic usurpat eo sensu quo proxime supra notavimus usurpatum ab Irenaeo. Rig. — Et diligentia delictorum. Diligentiam delictorum vocat affectum et studium ad delinquendum sive peccandum. Rhen.

"Diligence in offences." Punishment for the lust to offend [as printed]. He uses "diligentia" here in the sense in which we noted just above that Irenaeus used it. Rigault. — "And diligence in offences." He calls "diligence in offences" the inclination and eagerness to offend, that is, to sin. Rhenanus.

(printed under page 316)

(60) ‹anchor: Conjugiorum supernorum sacramentum› · call in col not visible

Conjugiorum supernorum sacramentum. Inenarrabiles et innominabiles illius desursum syzygiae mysterium. Iren. Rhen.

"The sacrament of the marriages above." "The mystery of that unspeakable and unnameable syzygy from above": Irenaeus. Rhenanus.

(printed under page 316)

(60) [so printed; the next number in sequence would be 61] ‹anchor: Compactitius ille Soter› · call in col not visible

Compactitius ille Soter. Sic emendavit Rhenanus quod in antiquis exemplaribus legitur, comparcinus. Compactitium vocat Septimius Soterem, cujus ornatum pavonium supra dixit. Irenaeus dixerat : « Recipere sponsum suum Salvatorem, qui est omnibus factus. » Noster paulo post dicet. « Ex omnium Aeonum flosculis constructum. » Rig.

"That patched-together Soter." So Rhenanus emended what is read in the old copies, "comparcinus". Septimius calls the Soter "patched together", whose peacock-like finery he spoke of above. Irenaeus had said: "to receive her bridegroom the Saviour, who was made from all." Our author will say a little later: "built from the flowerets of all the Aeons." Rigault.

(printed under page 316)

(62) ‹anchor: sicut et Cainam› · call in col not visible

Credas enim ubi de loco in locum transmigratur, leges quoque Julias intervenire, sicut et Cainam. Legendum puto, sicut et coenam. Sed explicatione opus est. Aeonum Valentinianorum fabula tota est in suadendis amoribus, quod facile declarant quae in opere isto passim occurrunt copulationum, conjugationum, conjugiorum et concinnationum vocabula, et ne alia commemorem, quae Septimius indignatione percitus protulit pene cum jactura pudoris. Sic autem illi nugabantur : supernum illud suum Pleroma frequentari συζυγίαις, ipsamque Acbamoth Sophiae filiam de medio tabulato tandem in summum translatam ac restitutam Pleromati, statim exceptam fuisse amplexibus sponsi, quem Soterem vocitant, ut conjugium fieret Soteris et Sophiae, hoc vero esse quod in Scripturis sacris legimus, Sponsum et Sponsam : nec aliud intelligendum Pleroma, quam Nymphona et Sponsale. Hic igitur Septimius jocando, sed animo semper in nuptias infesto, Credas enim, inquit, ubi de loco in legem transmigratur, leges quoque Julias intervenire, quae caelibem esse quemquam non patiantur, adeoque omnibus hinc in coelum migraturis tam impromptu fore conjugem, quam coenam hospitibus adventoriam. Rig.

"For you would think that when one moves from place to place, the Julian laws intervene too, as also the Caina." I think one should read "sicut et coenam" [as also a supper]. But it needs explaining. The whole fable of the Valentinian Aeons consists in urging love affairs, as the words for couplings, pairings, marriages and joinings that occur everywhere in that work easily show — not to mention the others which Septimius, roused by indignation, brought out almost at the cost of his modesty. This is how they talked their nonsense: that their Pleroma above is thronged with syzygies, and that Achamoth herself, daughter of Sophia, finally carried up from the middle storey to the top and restored to the Pleroma, was at once received into the embrace of the bridegroom whom they call Soter, so that a marriage of Soter and Sophia took place; and that this is what we read in the sacred Scriptures, Bridegroom and Bride; and that the Pleroma is to be understood as nothing other than a bridal chamber and a wedding. Here then Septimius, joking, but with a mind always hostile to marriage, says: "For you would think that when one moves from place to law [as printed], the Julian laws intervene too, which do not allow anyone to be unmarried; and so for all who are to migrate hence to heaven a wife will be as readily at hand as a welcome supper for arriving guests" [impromptu, as printed, for "in promptu"]. Rigault.

(printed under page 316)

(63) ‹anchor: Leges quoque Julias› · call in col not visible

Leges quoque Julias. Leges intelligit de adulteriis et stupris, et de vi publica ac privata ; de his c. lib. 9, tit. et 12. Advertes interim in hisce titulis promiscue adulterium ac stuprum usurpari, cum adulterium in nuptam, stuprum in viduam aut puellam committatur. Le. Pr.

"The Julian laws too." He means the laws on adulteries and illicit intercourse, and on public and private violence; on these see the Code, book 9, title [9?] and 12. Note meanwhile that in these titles adultery and stuprum are used indiscriminately, whereas adultery is committed against a married woman, stuprum against a widow or a girl. Le Prieur.

(printed under page 316)

(64) ‹anchor: Sicut et Cainam› · call in col not visible

Sicut et Cainam. Nescio ; inquit Rhenanus, an significet legem Caii Pompeii Strabonis, qua veteribus incolis Transpadanis, jus Latii dedit, quod caeterae coloniae Latinae habebant, ut petendi magistratus, et civitatis Rom. jus adipiscerentur. Caeterum Achamoth de exteriori inferiorique tabulato, quod sud Pleromate erat constitutum, intra ipsum Pleroma transiens, indigebat certe privilegio aliquo, ut sublimioris digniorisque loci fieret capax. Alioqui poena Legis Viscelliae ei timenda erat, de qua habes c. lib. IX tit, ad Legem Viscell. Pam.

"As also the Caina." I do not know, says Rhenanus, whether it means the law of Gaius [as printed] Pompeius Strabo, by which he gave the old inhabitants beyond the Po the Latin right which the other Latin colonies had, so that they obtained the right of standing for office and of Roman citizenship. Anyway, Achamoth, passing from the outer and lower storey, which was set below [sud, as printed] the Pleroma, into the Pleroma itself, certainly needed some privilege to become fit for a higher and worthier place. Otherwise she had to fear the penalty of the Visellian Law, on which see the Code, book IX, the title On the Visellian Law. Pamelius.

(printed under page 316)

(65) ‹anchor: Sciens jam, nec videns illam› · call in col not visible

Sciens jam, nec videns illam. Dixit supra, Demiurgum a matre Achamoth in omnem operationem ductum ac permotum fuisse, tanquam νευρόσπαστον et nervis alienis mobile lignum, quia videlicet nihil ejus sentiebat : hoc est, ignorabat se a matre moveri, atque abs se ipso fieri omnia putabat. Jam vero postquam fuit in matris coenaculum translatus, scire se quidquid fecerat, a matre sua esse per ipsum facta. Septimius igitur fatuam Valentinianorum sententiam ridens : Nam si ita erat, inquit, semper ignorare maluisset. Rig.

"Knowing now, though not seeing her." He said above that the Demiurge was led and moved by his mother Achamoth to every work, like a string-puppet, a piece of wood moved by another's strings, because, of course, he perceived nothing of her: that is, he did not know he was being moved by his mother, and thought everything was done by himself. But now, after he was transferred to his mother's upper room, he knows that whatever he had done was done by his mother through him. So Septimius, laughing at the Valentinians' foolish opinion, says: "For if it was so, he would rather always have been ignorant." Rigault.

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(66) ‹anchor: Maluisset› · call in col not visible

Maluisset. Iren. contra Haeres. cap. 7, § 1. — Ὅταν δὲ πᾶν τὸ σπέρμα τελειωθῇ, τὴν μὲν Ἀχαμὼθ τὴν μητέρα αὐτῶν μεταβῆναι τοῦ τῆς μεσότητος τόπου λέγουσι, καὶ ἐντὸς πληρώματος εἰσελθεῖν, καὶ ἀπολαβεῖν τὸν νυμφίον αὐτῆς τὸν Σωτῆρα, τὸν ἐκ πάντων γεγονότα, ἵνα (continues)

"Would have preferred." Irenaeus, Against Heresies, chapter 7, § 1. — [Greek:] "And when all the seed is perfected, they say that Achamoth their mother passes from the place of the Midst and enters within the Pleroma and receives her bridegroom the Saviour, who was made from all, so that …" (continues)

(printed under page 316)

Page

running head: 623 TERTULLIANI OPERUM PARS II. —
marginal letters: A imperfectae essentiae sumus; B non amaverit feminam, nec se ei junxerit; C (58) Illi vero de passivitate vitae (commentary); D parcinus. Compactitium vocat Septimius Soterem (commentary)
old-edition numerals: 586 after sacramentum
other: full-width heading "Variae lectiones" and the variant-reading lines beneath it span both columns and are cut off at the right edge, not set; full-width heading "Commentarius" likewise not set; editors' commentary notes (57)-(62) (Rhenanus, Rigaltius) in the lower part of the column not set, beginning with a fragment "inscriptura hujus sem n is..." carried over; "Phileti" set as printed, sense unsure

PL 2:624

CAPUT XXXI.

Chapter XXXI.

Superest de consummatione et dispensatione mercedis. Ubi totam messem Achamoth seminis sui presserit, dein colligere in horreum coeperit, vel cum ad molas delatum, et defarinatum, in conspersionis alvearia absconderit, donec totum confermentetur, tunc consummatio urgebit. Igitur in primis ipsa Acbamoth, de regione medietatis, de tabulato secundo in summum transfertur, restituta Pleromati: et statim excipit compactitius ille Soter, sponsus scilicet: ambo conjugium novum. Et hic erit in scripturis sponsus et sponsa, et sponsale Pleroma. Credas enim, ubi de loco in locum transmigratur, leges quoque Julias intervenir⟨e⟩, sicut et coenam. Et Demiurgus tunc de hebdomade sub coelesti in superiora mutabit, in vacuum jam coenaculum matris, sciens jam nec videns illam. Nam si ita erat, semper ignorare maluisset.

There remains [the matter] of the consummation and of the distribution of the reward. When Achamoth has pressed out the whole harvest of her seed, then has begun to gather it into the barn, or when, after it has been carried to the mills and ground into flour, she has hidden it in the kneading-troughs of the dough until the whole is leavened together, then the consummation will press on. So first of all Achamoth herself is transferred from the region of the middle, from the second storey to the top, restored to the Pleroma; and at once that patched-together Saviour receives her, the bridegroom, of course: the two [make] a new marriage. And this will be the bridegroom and the bride in the scriptures, and the Pleroma the bridal chamber. For you would suppose that, when there is a migration from place to place, the Julian laws also come into play, as well as the supper. And the Demiurge will then move from the hebdomad beneath heaven to the higher regions, into the mother's upper room, now empty, knowing her now though not seeing her. For if that was how things stood, he would have preferred to remain ignorant always.

Editors' notes and page, col. 624

Page

running head: [...]UM PARS II. — SERIES I, POLEMICA. 624
marginal letters: A CAPUT XXXI.; B Demiurgus tunc de hebdomade; C in legem transmigratur (commentary); D bulato, quod sud Pleromate (commentary)
old-edition numerals: 587 after mutabit
other: Acbamoth (second occurrence, before de regione medietatis) set as printed (misprint for Achamoth); the commentary call after Julias is printed (93) for (63)

PL 2:625

CAPUT XXXII.

Chapter XXXII.

Humana vero gens in hoc exitus ibit; choicae et materialis notae, in totum interitum: quia omnis caro foenum, et anima mortalis apud illos, nisi quae salutem fide invenerit. Justorum animae, id est nostrae, ad Demiurgum in medietatis receptacula transmittentur. Agimus gratias, contenti erimus cum Deo nostro deputari, quo ascensus. Nihil animale in Pleromatis palatium admittitur, nisi spiritale examen Valentini. Illic itaque primo despoliantur homines ipsi, id est interiores. Despoliari autem est deponere animas, quibus induti videbantur, easque Demiurgo suo reddent, qu⟨a⟩s ab eo avertant. Ipsi autem spiritus in totum fient intellectuales, neque detentui, neque conspectui obnoxii: atque ita invisibiliter in Pleroma recipientur. Furtim, si ita est, quid deinde? Angelis distribuentur satellitibus Soteris. In filios putas? Non. Sed in apparitores? Ne istud quidem. Sed in imagines? Utinam vel hoc! In quid ergo, si non pudet dicere? In sponsas. Tunc illi Sabinas

The human race, however, will go into this end; those of the choic and material mark, into total destruction: because all flesh is grass, and the soul is mortal among them, except that which has found salvation by faith. The souls of the just, that is, ours, will be transmitted to the Demiurge into the receptacles of the middle region. We give thanks; we shall be content to be assigned along with our God, to where the ascent is. Nothing animal is admitted into the palace of the Pleroma, except the spiritual swarm of Valentinus. There, therefore, the men themselves, that is, the inner men, are first stripped. To be stripped, moreover, is to lay aside the souls with which they seemed to be clothed, and they will give them back to their Demiurge, the souls which they turn away from him. The spirits themselves, however, will become wholly intellectual, liable neither to detention nor to sight: and so they will be received invisibly into the Pleroma. Stealthily, if so it is; what next? They will be distributed to the angels, the attendants of Soter. As sons, do you suppose? No. But as servants? Not even that. But as images? Would that it were even this! As what, then, if one is not ashamed to say it? As brides. Then those [angels], over the Sabine women

Editors' notes and page, col. 625

Footnotes

Variae lectiones. (printed under page 317)

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Hos Jun.

"Hos": Junius.

(printed under page 317)

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In abest a Rhen. Seml. Oberth. Jun.

"In" is missing in Rhenanus, Semler, Oberthür, Junius.

(printed under page 317)

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Interiturum Jun.

"Interiturum": Junius.

(printed under page 317)

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Animalia Venet. mendose.

"Animalia": the Venice edition, wrongly.

(printed under page 317)

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Qua census Seml. Rhen. Pam. Oberth.

"Qua census": Semler, Rhenanus, Pamelius, Oberthür.

(printed under page 317)

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Averterant Rhen. Seml. Oberth.

"Averterant": Rhenanus, Semler, Oberthür.

(printed under page 317)

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Laudent Seml. Rhen. Oberth. raptas jure matrimonii plaudent Pam. Fran. Par.

"Laudent": Semler, Rhenanus, Oberthür; "raptas jure matrimonii plaudent": Pamelius, the Franeker and Paris editions.

(printed under page 317)

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In hac carne Jun. pro barbatus forsan barbarus Seml.

"In hac carne": Junius; for "barbatus" perhaps "barbarus", Semler.

(printed under page 317)

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Haec anima Rhen. Seml. Oberth. hac anima Jun.

"Haec anima": Rhenanus, Semler, Oberthür; "hac anima": Junius.

(printed under page 317)

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Symphone Rhen. Seml. Oberth.

"Symphone": Rhenanus, Semler, Oberthür.

(printed under page 317)

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Non nubitur Rhen. Seml. Oberth. Pam.

"Non nubitur": Rhenanus, Semler, Oberthür, Pamelius.

(printed under page 317)

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Potuit Rhen. Seml. Oberth.

"Potuit": Rhenanus, Semler, Oberthür.

Commentarius. (printed under page 317)

(66) (continued) ‹anchor: see page 316› · call on the previous page

συζυγία γένηται τοῦ Σωτῆρος, καὶ τῆς Σοφίας τῆς Ἀχαμὼθ, καὶ τοῦτο εἶναι νυμφίον καὶ νύμφην, νυμφῶνα δὲ τὸ πᾶν Πλήρωμα. Cap. 5, § 4, circa finem : Τὸν Δημιουργὸν δὲ εἰς τὸν ὑπουράνιον τόπον, τοῦτ' ἔστιν ἐν τῇ ἑβδομάδι (scil. οἰκεῖν)· Cap. 7, § 1 : Τὸν δὲ Δημιουργὸν μεταβῆναι καὶ αὐτὸν εἰς τὸν τῆς μητρὸς Σοφίας τόπον, τοῦτ' ἔστιν ἐν τῇ μεσότητι. Interpretatio vetus. — Cap. 7. § 1 : Cum autem universum semen perfectum fuerit, Achamoth quidem matrem ipsorum transire de medietatis loco dicunt et intra Pleroma introire et recipere sponsum suum salvatorem, qui est ex omnibus factus, uti syzygia fiat Salvatoris et Sophiae, quae est Achamoth, et hoc esse sponsum et sponsam, nymphonem vero universum Pleroma. Cap. 5, § 4. Demiurgum vero in eo qui sit in caelo locus, hoc est in hebdomade (habitare). Cap. 7, § 1. Demiurgum vero transire et ipsum in matris suae Sophiae locum, hoc est, in medietatem. Edd.

… a syzygy may be made of the Saviour and of Wisdom, that is Achamoth; and this is bridegroom and bride, and the whole Pleroma the bridal chamber. Chapter 5, § 4, near the end: "And the Demiurge in the place beneath heaven, that is, in the Hebdomad (understand: dwells)." Chapter 7, § 1: "And the Demiurge too passes into the place of his mother Wisdom, that is, into the Midst." The old translation. — Chapter 7, § 1: "When the whole seed has been perfected, they say that Achamoth their mother passes from the place of the Midst and enters within the Pleroma and receives her bridegroom the Saviour, who was made from all, so that a syzygy is made of the Saviour and Sophia, who is Achamoth; and this is the bridegroom and the bride, and the whole Pleroma the bridal chamber." Chapter 5, § 4. "And the Demiurge (dwells) in the place which is in heaven, that is, in the hebdomad." Chapter 7, § 1. "And the Demiurge himself passes into the place of his mother Sophia, that is, into the Midst." The editors.

(printed under page 317)

(67) ‹anchor: In hoc exitus› · call in col not visible

In hoc exitus. Sic habet vetus exemplar, hoc est, in hunc exitum. Rig.

"In hoc exitus." So the old copy has it, that is, "in hunc exitum" [to this end]. Rigault.

(printed under page 317)

(68) ‹anchor: Utinam vel hoc› · call in col not visible

Utinam vel hoc. Ut iis scilicet imagines tantum essent nequitiae non nequitia ipsa. Rig.

"Would that it were even this." That is, that they had only images of wickedness, not wickedness itself. Rigault.

(printed under page 317)

(69) ‹anchor: Et forsitan parias aliquem Onesimum Aeonem› · call in col not visible

Et forsitan parias aliquem Onesimum Aeonem. Alludit ad Onesimum Philemonis, quem Paulus in vinculis genuit, ut ipse ad Philem. scribit, sed partu plane coelesti, factum scilicet de gentili Christianum, de fugitivo probum. Exspectamus, inquit ridendo Septimius, ut tu qui Marcus es aut Caius, certe quod sufficit masculus, in istis infandis angelorum Valentinianorum vinculis sine amplexibus parias ; sed quid parias ? aliquem scilicet Onesimum Paulinum ? imo prodigiosum aliquem Satanae mastigiam. Hoc enim vult intelligi. Rig.

"And perhaps you may give birth to some Onesimus of an Aeon." He alludes to Philemon's Onesimus, whom Paul begot in chains, as he himself writes to Philemon — but by a wholly heavenly birth, made, that is, a Christian from a pagan, an honest man from a runaway. We wait, says Septimius mockingly, for you, who are a Marcus or a Gaius — at any rate, which is enough, a male — to give birth without embraces in those unspeakable bonds of the Valentinian angels. But give birth to what? Some Pauline Onesimus, no doubt? No — some monstrous whipping-boy of Satan. That is what he means. Rigault.

(printed under page 317)

(70) ‹anchor: Tunc credo ille ignis arcanus erumpet› · call in col not visible

Tunc credo ille ignis arcanus erumpet. Irenaeus : « His autem factis ita, qui latet in mundo ignis, ἐμφωλεῦον τῷ κόσμῳ πῦρ : exardescens et comprehendens universam materiam consumit, et ipsum simul consumptum, abire in id ut jam non sit. » Rig.

"Then, I suppose, that secret fire will break out." Irenaeus: "When these things have so been done, the fire which lies hidden in the world," [Greek] "the fire lurking in the world," "blazing up and seizing all matter, consumes it, and is itself consumed with it and passes into non-existence." Rigault.

(printed under page 317)

(71) ‹anchor: Et nulla jam fabula› · call in col not visible

Et nulla jam fabula. Suprema haec, inquit, omnia fient ad verum. Non erit fabula. Rig.

"And no longer any story." All these last things, he says, will happen in truth. It will not be a story. Rigault.

(printed under page 317)

(72) ‹anchor: Omnino non obnubitur› · call in col not visible

Omnino non obnubitur. Unico verbo utrumque expressit : οὔτε γαμοῦσιν, οὔτε γαμίσκονται Marci XII, et Lucae XX. Rig.

"There is no marrying at all." In one word he expressed both: "they neither marry nor are given in marriage", Mark 12 and Luke 20. Rigault.

(printed under page 317)

(73) ‹anchor: Deputor angelis ; non angelus, non angela› · call in col not visible

Deputor angelis ; non angelus, non angela. Hoc est, similis fio angelis, neque jam censeor masculus nec femina. Resurgent mortui cum sexu quisque suo, sed erunt officia sexuum nulla, quia nec amplius erit nasci nec mori. Augustinus, in Psal. XXVI, ad illud Eccles. Sustine Dominum, viriliter age : « Ergo qui perdidit sustinentiam, effeminatus est, perdidit vigorem. Hoc viri, hoc feminae audeant, quia in uno viro vir et femina. Talis in Christo, nec vir nec femina est. » Rig.

"I am counted with the angels: not an angel, not a she-angel." That is, I become like the angels, and am no longer reckoned male or female. The dead will rise each with his own sex, but there will be no functions of the sexes, since there will be no more being born or dying. Augustine on Psalm 26, on the words "Wait for the Lord, act manfully" [Eccles., as printed]: "So whoever has lost endurance has become effeminate, has lost his vigour. Let men dare this, let women dare it, because in the one man are man and woman. Such a one, in Christ, is neither man nor woman." Rigault.

(printed under page 317)

(74) ‹anchor: Nemo mihi quidquam faciet› · call in col not visible

Nemo mihi quidquam faciet. Sic ad Scapulam : « Magistrum neminem habemus, nisi Deum solum. Hic ante te est, nec abscondi potest, sed cui nihil facere possis. » Psal. LV, 5, 11 : Non timebo quid faciat mihi homo. Non timebo quid faciat mihi caro. Rig.

"No one will do anything to me." So, To Scapula: "We have no master but God alone. He is before you and cannot be hidden, but to him you can do nothing." Psalm 55 [56]:5, 11: "I will not fear what man may do to me. I will not fear what flesh may do to me." Rigault.

(printed under page 317)

(75) ‹anchor: Invenient› · call in col not visible

Invenient. Iren. contra Haeres. cap. 7, § 1 ; — Τὰς δὲ τῶν δικαίων ψυχὰς ἀναπαύσεσθαι καὶ αὐτὰς ἐν τῷ τῆς μεσότητος τόπῳ. Μηδὲν γὰρ ψυχικὸν ἐντὸς Πληρώματος χωρεῖν. Τούτων δὲ γενομένων οὕτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν, καὶ ἐξαφθὲν, καὶ κατεργασάμενον πᾶσαν ὕλην, συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτι εἶναι χωρήσειν διδάσκουσι. Justorum quoque animas refrigerare et ipsas in medietatis loco. Nihil enim psychicum intra Pleroma transire. His autem factis ita, is qui latet in mundo ignis exardescens et comprehendens universam materiam consumit et ipsum simul consumptum abire in id ut jam non sit. — Haec haud feliciter a vetere interprete reddita sunt. Quare cum Billio verten- (continues)

"They will find." Irenaeus, Against Heresies, chapter 7, § 1. — [Greek:] "And the souls of the just will themselves also rest in the place of the Midst; for nothing psychic passes within the Pleroma. And when these things have so come about, they teach, the fire lurking in the world will blaze out, and be kindled, and, having overcome all matter, will be consumed along with it and pass into non-existence." [Latin:] "The souls of the just too are refreshed, they too, in the place of the Midst; for nothing psychic passes within the Pleroma. When these things have so been done, the fire which lies hidden in the world, blazing up and seizing all matter, consumes it, and is itself consumed with it and passes into non-existence." — This was not happily rendered by the old interpreter. Therefore, with Billius, one should translate … (continues)

(printed under page 317)

Page

running head: LIBER ADV. VALENTI[NIANOS] (cut off at right edge), preceded by column number 625
marginal letters: A CAPUT XXXII.; B fient intellectuales, neque conspe-; C ὑπουράνιον τόπον ... (scil. οἰκεῖν) (commentary); D (67) In hoc exitus (commentary)
old-edition numerals: 588 after apparitores

PL 2:626

raptas inter se de matrimoniis plaudent. Haec eri Spiritalium merces, hoc praemium credendi. Fabulae tales utiles, ut Marcus, aut Caius in hanc carnem barbatus, et haec omnia; severus maritus, pater, avus, proavus, certe quod sufficit masculus, in Nymphone Pleromatis ab angelo, tacendo jam dixi et forsitan parias aliquem Onesimum Aeonem. His nuptiis recte deducendis, pro face et flammeo, tunc credo ille ignis arcanus erumpet, et universam substantiam depopulatus; ipse quoque decineratis omnibus in nihi⟨l⟩um finietur; et nulla jam fabula. Sed nae ego temerarius, qui tantum sacramentum etiam inludendo prodiderim. Verendum mihi est, ne Achamoth, quae se nec filio agnitam voluit, insaniat; ne Philetus irascatur, ne Fortuna acerbetur. Et tamen homo sum Demiurgi, illuc habeo devertere, ubi post excessum omnino non obnubitur: ubi superiudui potius quam despoliari: ubi etsi despolior sexui meo, deputor angelis; non angelus, non angela. Nemo mihi quicquam faciet, quem et tunc masculum invenient.

carried off, will applaud among themselves concerning their marriages. This will be the wage of the Spirituals, this the reward of believing. Such fables are useful, so that Marcus or Caius, bearded in this flesh, and all these things, a stern husband, father, grandfather, great-grandfather, certainly (which is enough) a male, in the bridal chamber of the Pleroma by an angel (by keeping silent I have already said it), and perhaps you may bear some Onesimus Aeon. When these nuptials have been duly conducted, in place of the torch and the bridal veil, then, I believe, that secret fire will break forth, and having laid waste the whole substance, it too, when all things have been reduced to ashes, will be ended in nothing; and there will be no more fable. But truly I am rash, to have betrayed so great a mystery, and that even by mocking it. I must fear lest Achamoth, who did not wish to be acknowledged even by her son, should go mad; lest Philetus be angered, lest Fortuna be embittered. And yet I am a man of the Demiurge; I am to turn aside to that place where after departure there is no marrying at all; where one is rather to be clothed over than stripped; where, even if I am stripped of my sex, I am reckoned among the angels: not an angel, not an angela. No one will do anything to me, whom even then they will find male.

Editors' notes and page, col. 626

Footnotes

(none)

Page

running head: ADV. VALENTINIANOS. 626
marginal letters: A ‹raptas inter se de matrimoniis›; B ‹letus irascatur, ne Fortuna›; C ‹omnia fient ad verum› (commentary); D ‹solum. Hic ante te est› (commentary)
old-edition numerals: 589 after ‹non›

PL 2:627

CAPUT XXXIII.

Chapter XXXIII.

Producam denique velut epicitharisma post fabulam tantam, etiam illa quae ne ordini obstreperent, et lectoris intentionem interjectione dispargerent, hunc malui in locum distulisse, aliter atque, aliter comm⟨e⟩ndata ab emendatoribus Ptolomaei. Exstiterunt enim de schola ipsius discipuli super magistrum, qui duplex conjugium Bytho suo adfingerent, Cogitationem et Voluntatem. Una enim satis non erat Cogitatio, qua nihil producere potuisset, ex duabus facillimo prolatu. Primum conjugium, Monogenem et Veritatem; ad imaginem quidem Cogitationis, feminam Veritatem; ad imaginem Voluntatis, marem Monogenem. Voluntatis enim vis, uti quae effectum praest⟨a⟩t Cogitationi, maris obtinet censum.

Finally I shall bring forward, as a kind of epicitharisma after so great a play, those things too which I preferred to put off to this place so that they should not disturb the order and scatter the reader's attention by interruption, things commended in one way and another by the improvers of Ptolemy. For there arose from his own school disciples above their master, who would fasten on their Bythos a double marriage, Thought and Will. For Thought alone was not enough, by which he could have produced nothing; from two, the production was most easy. The first pair, Monogenes and Truth; after the image of Thought, the female Truth; after the image of Will, the male Monogenes. For the force of Will, as that which gives effect to Thought, holds the rank of the male.

CAPUT XXXIV.

Chapter XXXIV.

Pudiciores alii honorem divinitatis recordati, ut etiam unius conjugii dedecus ab eo avellerent, maluerunt nullum Bytho sexum deputare: et fortasse Hoc Deum, non Hic Deus, neutro genere pronuntiant. Alii contra magis, et masculum et feminam dicunt, ne apud solos Lunenses Hermaphroditum existimet Aunalium commentator Fenestella.

Others, more modest, mindful of the honour of the Godhead, in order to tear away from him even the disgrace of a single marriage, preferred to assign no sex to Bythos; and perhaps they say "Hoc Deum" [this God, in the neuter], not "Hic Deus" [this God, in the masculine], in the neuter gender. Others, on the contrary, go further and call him both male and female, so that Fenestella, the commentator on the Annals, may not think that a hermaphrodite exists only among the people of Luna.

CAPUT XXXV.

Chapter XXXV.

Sunt qui nec principatum Bytho defendant, sed

There are some who do not even defend the primacy of Bythos, but

Editors' notes and page, col. 627

Footnotes

Variae lectiones. (printed under page 318)

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Facillime prolatum Rhen. Seml. Oberth.

"Facillime prolatum": Rhenanus, Semler, Oberthür.

(printed under page 318)

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Et abest a Rhen. Seml. Oberth.

"Et" is missing in Rhenanus, Semler, Oberthür.

(printed under page 318)

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Utique Rhen. Seml. Oberth.

"Utique": Rhenanus, Semler, Oberthür.

(printed under page 318)

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Ut al.

"Ut": others.

(printed under page 318)

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Dominum Rhen. Seml. Oberth.

"Dominum": Rhenanus, Semler, Oberthür.

(printed under page 318)

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Et abest a Pam. Fran.

"Et" is missing in Pamelius and the Franeker edition.

(printed under page 318)

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Archeton Rhen. Seml. Oberth.

"Archeton": Rhenanus, Semler, Oberthür.

(printed under page 318)

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Arceto Seml.

"Arceto": Semler.

(printed under page 318)

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Et ex parte Rhen. Seml. Oberth. Semler qui tamen omnino legendum, Patre, annotat.

"Et ex parte": Rhenanus, Semler, Oberthür — Semler, who nevertheless notes that "Patre" should certainly be read.

(printed under page 318)

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dum : Quae cum ad hunc modum contigerint, tunc vero docent fore ut ignis ille qui in mundo delitescit, effulgeat et accendatur, confectaque universa materia, simul quoque cum ea consumatur atque in nihilum redigatur. Tertullianus hic multa plurimo sale respersa addidit quae conveniunt cum Irenaei cap. 7, § 1, seu fine. Edd.

… : "When these things have happened in this way, then indeed, they teach, that fire which lies hidden in the world will flash out and be kindled, and, when all matter has been consumed, will itself be consumed along with it and reduced to nothing." Tertullian here added much, sprinkled with plenty of salt, that agrees with Irenaeus chapter 7, § 1, or its end. The editors.

(printed under page 318)

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Censum. Tertullianus, plurima transiluit, omniaque omisit quae Irenaei capita 8, 9, 10, 11, conflabant. Quantum, ut voluit, consuluerit ne quid ordiui obstrepat, videas ac pro libitu ceuseas velim. Iren. lib. II, cap. 12, § 1 : Ὁ Πτολεμαῖος, καὶ οἱ σὺν αὐτῷ, ἔτι ἐμπειρότερος ἡμῖν τοῦ ἑαυτῶν διδασκάλου... δύο συζύγους τῷ Θεῷ, τῷ παρ' αὐτοῖς Βυθῷ καλουμένῳ, ἐπενόησέ τε καὶ ἐχαρίσατο· ταύτας δὲ καὶ διάθεσιν ἐκάλεσεν. Ἔννοιάν τε καὶ Θέλημα Πρῶτον γὰρ ἐνενοήθη προβαλεῖν, φησὶν, εἶτα ἠθέλησε· διὸ καὶ τῶν δύο διαθέσεων τούτων... τῇ προβολῇ τοῦ Μονογενοῦς, καὶ τῆς Ἀληθείας κατὰ συζυγίαν ἐγένετο, οὕς τινας τύπους καὶ εἰκόνας τῶν δύο διαθέσεων τοῦ Πατρὸς προελθεῖν..... ὁ μὲν ἄρρην εἰκὼν τῆς ἀγεννήτου Ἐννοίας γέγονεν, ὁ δὲ θῆλυς τοῦ Θελήματος· τὸ θέλημα τοίνυν δύναμις ἐγένετο τῆς Ἐννοίας. Interpretatio vetus. — Hi vero qui sunt circa Ptolemaeum scientiores, duas conjuges habere eum Bython dicunt, quas dispositiones vocant, Ennaeam et Thelesin. Primo enim mente concepit quiddam emittere, sicut dicunt, post deinde voluit. Quapropter duobus his affectibus... emissio Monogenis et Aletheiae secundum conjugationem facta est. Quos typos et imagines duorum affectuum Patris egressas esse... adventitiae voluntatis masculus est imaqo, innatae vero Ennaeae femininus, quoniam voluntas velut virtus facta est Ennaeae. Edd.

"Census." Tertullian skipped over a great deal, and left out everything that made up chapters 8, 9, 10 and 11 of Irenaeus. How far he took care, as he wished, that nothing should clash with the order, I would have you see and judge as you please. Irenaeus, book II [as printed], chapter 12, § 1: [Greek:] "Ptolemy and those with him, more expert still than his own teacher... devised and granted two consorts to God, whom they call Bythos; and these he called dispositions, Thought and Will. For first, he says, he thought of putting forth, then he willed it. Therefore, from these two dispositions... the emission of the Only-begotten and of Truth took place as a pair; and these came forth as types and images of the Father's two dispositions..... the male became the image of the unbegotten Thought, the female of the Will; so the Will became the power of the Thought." The old translation. — "But those about Ptolemy, who are more learned, say that Bythos has two wives, which they call dispositions, Ennoea and Thelesis. For first, as they say, he conceived in mind to put forth something, and then he willed it. Therefore from these two affections... the emission of the Monogenes and Aletheia was made as a pair. These came forth as types and images of the two affections of the Father...: the male is the image [imaqo, as printed] of the supervening will, the female of the innate Ennoea, since the will became as it were the power of the Ennoea." The editors.

(printed under page 318)

(77) ‹anchor: Apud solos Lunenses› · call in col not visible

Apud solos Lunenses. Vetus Hetruscorum oppidum significat, a quo marmor Lunense. Le Pr.

"Only among the people of Luna." He means the old town of the Etruscans from which Luna marble comes. Le Prieur.

(printed under page 318)

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Proferuntur. Iren. cap. 11. Jam in isto capite redit Tertullianus in Iren. cap. 11, in fine, nempe : Ἄλλοι δὲ πάλιν αὐτῶν τὴν πρώτην καὶ ἀρχέγονον Ὀγδοάδα τούτοις τοῖς ὀνόμασι κεκλήκασι· πρῶτον Προαρχὴν, ἔπειτα Ἀνεννόητον, τὴν δὲ τρίτην Ἄρρητον, καὶ τὴν τετάρτην Ἀόρατον· καὶ ἐκ μὲν τῆς πρώτης Προαρχῆς προβεβλῆσθαι πρώτῳ καὶ πέμπτῳ ἀρχὴν, ἐκ δὲ (τῆς ἀρχῆς) τῆς Ἀνεννοήτου δευτέρῳ καὶ ἕκτῳ τόπῳ Ἀκατάληπτον, ἐκ δὲ τῆς Ἀρρήτου τρίτῳ καὶ ἑβδόμῳ τόπῳ Ἀνονόμαστον, ἐκ δὲ τῆς Ἀοράτου Ἀγέννητον. Interpretatio vetus. — Alii autem rursus ipsorum primam et Archegonon octonationem his nominibus nominaverunt : primum Proarchen, deinde Anennoeton, tertiam autem Arrheton et quartam Aoraton. Et de prima quidem Proarche emissum esse primo et quinto loco Archen, ex Anennoeto secundo et sexto loco Acatalepton et de Arrheto tertio et septimo loco Anonomaston, de Aorato autem quarto et octavo loco Agenneton. Edd.

"Are put forth." Irenaeus, chapter 11. In this chapter Tertullian now returns to Irenaeus chapter 11, at the end, namely: [Greek:] "Others of them again have named the first and original Ogdoad with these names: first Pre-beginning, then the Unthinkable, the third the Ineffable, and the fourth the Invisible; and that from the first, Pre-beginning, was put forth in the first and fifth place Beginning; from (the Beginning) the Unthinkable, in the second and sixth place, the Incomprehensible; from the Ineffable, in the third and seventh place, the Unnameable; and from the Invisible, the Unbegotten." The old translation. — "Others of them again have named their first and original Ogdoad with these names: first Proarche, then Anennoetos, the third Arrhetos and the fourth Aoratos. And from the first, Proarche, was put forth in the first and fifth place Arche; from Anennoetos, in the second and sixth place, Acataleptos; from Arrhetos, in the third and seventh place, Anonomastos; and from Aoratos, in the fourth and eighth place, Agennetos." The editors.

(printed under page 318)

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Gradus revera Gemonios. Notissima sunt illa nomina apud philologos, gradus Gemonii, scalae Gemoniae. Erat autem locus reorum suppliciis infamis in monte Aventino. Le Pr.

"Truly the Gemonian steps." These names are very well known among scholars: the Gemonian steps, the Gemonian stairs. It was a place on the Aventine hill notorious for the punishment of criminals. Le Prieur.

(printed under page 318)

Page

running head: 627 TERTULLIANI OPERUM PARS II. — S (cut off at the image edge)
marginal letters: A ‹CAPUT XXXIII.›; B ‹ginem Voluntatis, marem Monogenem. Voluntatis›; C ‹dum : Quae cum ad hunc modum contigerint› (commentary); D ‹λεῖν, φησὶν, εἶτα ἠθέλησε› (commentary)
old-edition numerals: 590 after ‹fortasse›

PL 2:628

postumatum; Ogdoadem ante omnia praemittentes, ex Tetrade quidem et ipsam, sed et aliis nominibus derivatam. Primo enim constituunt Proarchen, secundo Anennoeton, tertio Arrheton, quarto Aoraton. Ex Proarche itaque processisse primo et quinto loco Archen: ex Anennoeto secundo et sexto loco Acatalepton: ex Arrheto tertio et septimo loco Anonomaston: ex invisibili quarto et octavo loco Agenneton. Hoc quae ratio disponat, ut singula binis locis, et quidem tam intercisis, nascantur, malo ignorare quam discere. Quid enim recti habent, quae tam perversae proferuntur?

[but] the last place; setting the Ogdoad before all things, it too derived from the Tetrad, but also under other names. For in the first place they set Proarche, in the second Anennoetos, in the third Arrhetos, in the fourth Aoratos. From Proarche, then, there proceeded in the first and fifth place Arche; from Anennoetos in the second and sixth place Acataleptos; from Arrhetos in the third and seventh place Anonomastos; from the Invisible in the fourth and eighth place Agennetos. What reason may arrange this, that each should be born in two places, and those so widely separated, I would rather not know than learn. For what is there right in things that are brought forth so perversely?

CAPUT XXXVI.

Chapter XXXVI.

Quanto meliores qui totum hoc taedium de medio amoliti, nullum Aeonem voluerunt alium ex alio per gradus revera Gemonios structum, sed mappa (quod aiuut) missa, semel octojugem istam ex Patre et Ennoea ejus exclusam. Ex ipso denique ejus motu nomina gerunt. Cum, inquiunt, cogitavit proferre, hoc Pater dictus est. Cum protulit, quia vera protulit, hic Veritas appellata est. Cum semetipsum voluit probari, hoc homo prouuntiatus est. Quos autem praecogitavit cum protulit, tuuc Ecclesia nuncupata est. Sonuit homo sermonem, et hic est primogenitus filius: et sermoni accessit vita, et Ogdoas prima conclusa est. Sed hoc taedium non pusillum.

How much better are those who, having cleared all this tedium out of the way, would have no Aeon built one out of another by steps that are truly Gemonian, but, the napkin having been dropped (as they say), this eightfold team hatched out at a single stroke from the Father and his Ennoea. In short, they bear names from his very movement. When, they say, he thought to bring forth, by this he was called Father. When he brought forth, because he brought forth true things, here [it] was named Truth. When he wished himself to be proved, by this he was pronounced Man. And those whom he had premeditated, when he brought them forth, then [it] was named Church. Man sounded forth the Word, and this is the firstborn Son; and to the Word Life was added, and the first Ogdoad was concluded. But this is no small tedium.

Editors' notes and page, col. 628

Footnotes

(48) ‹anchor: taedium non pusillum› · call in col 628

Non abest a Pam. Fran. Par.

"Non" is missing in Pamelius and the Franeker and Paris editions.

Commentarius. (printed under page 318)

(80) ‹anchor: taedium non pusillum› · call in col 628

Pusillum. Iren. contra Haeres. cap. 12, § 2. (continues)

"Small." Irenaeus, Against Heresies, chapter 12, § 2. (continues)

(printed under page 318)

Page

running head: PARS II. — SERIES I, POLEMICA. 628
marginal letters: A ‹postumatum; Ogdoadem ante omnia›; B ‹Quanto meliores qui totum hoc›; C ‹typos et imagines duorum affectuum› (commentary); D ‹primam et Archegonon octonationem› (commentary)
old-edition numerals: 591 after ‹mappa›

PL 2:629

CAPUT XXXVII.

Chapter XXXVII.

Accipe a⟨l⟩ia ingenia Currucae Enniani, insignioris apud eos magistri, qui et pontificali sua auctoritate in hunc modum censuit. Est, inquit, ante omnia Proarche, inexcogitabile, et inenarrabile, et innominabile, quod ego nomino Monoteta. Cum hac erat alia virtus, quam et ipsam appello Henoteta. Monotes et Henotes, id est Solitas et Unitas, cum unum essent, protulerunt non proferentes initium omnium intellectuale, innascibile, invisibile, quod sermo Monada vocavit. Huic adest consubstantiva virtus,

Take now other talents, those of Curruca Ennianus, a rather distinguished master among them, who with his pontifical authority also decreed in this fashion. There is, he says, before all things the Proarche, unthinkable, and unspeakable, and unnameable, which I name Monotes. With this was another power, which I also call Henotes. Monotes and Henotes, that is, Solitude and Unity, since they were one, put forth, without putting forth, the intellectual beginning of all things, unbegotten, invisible, which speech has called Monad. With this is present a consubstantial power,

Editors' notes and page, col. 629

Footnotes

Variae lectiones. (printed under page 319)

(49) ‹anchor: Currucae Enniani› · call in col 629

Circuriana Seml. Oberth. Cicuria Enniana Pam. Fr. Jun. Lyncuriana Rhen. Cercuriana Lat.

"Circuriana": Semler, Oberthür; "Cicuria Enniana": Pamelius, Franeker edition, Junius; "Lyncuriana": Rhenanus; "Cercuriana": Latinius.

(printed under page 319)

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Ex Pam. Fran. Par.

"Ex" [for et]: Pamelius, Franeker and Paris editions.

(printed under page 319)

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Et innominabile abest a Rhen. Seml. Oberth.

"Et innominabile" [and unnameable] is absent from Rhenanus, Semler, Oberthür.

(printed under page 319)

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Monada abest ab exempl. Rhen.

"Monada" is absent from Rhenanus's copy.

(printed under page 319) Commentarius. (printed under page 319)

(80) (continued) ‹anchor: see page 318› · call on the previous page

— Τὴν πρώτην ὀγδοάδα οὐ καθ' ὑπόβασιν ἄλλον ὑπὸ ἄλλου Αἰῶνα προβεβλῆσθαι, ἀλλ' ὁμοῦ καὶ εἰς ἅπαξ τὴν τῶν ἐξ Αἰώνων προβολὴν ὑπὸ τοῦ Προπάτορος καὶ Ἐννοίας αὐτοῦ τετέχθαι, ὡς αὐτὸς μαιωσάμενος, διαβεβαιοῦνται... ὅτι ὅπερ ἐνενοήθη προβαλεῖν ὁ Προπάτωρ, τοῦτο Πατὴρ ἐκλήθη· ἐπεὶ δὲ ἃ προεβάλετο ἀλήθεια ἦν, τοῦτο Ἀλήθεια ὠνομάσθη· ὅτε οὖν ἠθέλησεν ἐπιδεῖξαι αὐτὸν, τοῦτο Ἄνθρωπος ἐλέχθη. οὓς δὲ προελογίσατο ὅτε προέβαλε, τοῦτο Ἐκκλησία ὠνομάσθη· καὶ ὁ Ἄνθρωπος τὸν Λόγον, οὗτός ἐστιν ὁ πρωτότοκος υἱός. Ἐπακολουθεῖ δὲ τῷ Λόγῳ καὶ ἡ Ζωή· καὶ οὕτως πρώτη Ὀγδοὰς συνετελέσθη. Interpretatio vetus. — Qui autem prudentiores putantur illorum esse primam octonationem non gradatim, alterum ab altero Aeonem emissum dicunt, sed simul et in unum Aeonum emissionem a Propatore et Ennoea ejus, cum crearentur, ipsi se obstetricasse affirmant... Quando cogitavit aliquid emittere Propator, hoc Pater vocatus est ; at ubi quae emisit vera fuerunt, hoc Alethia vocatum est. Cum ergo voluit semetipsum ostendere, hoc Anthropos dictus est. Quos autem praecogitaverat, posteaquam emisit, hoc Ecclesia vocata est. Locutus est Anthropos Logon, hic est primogenitus filius. Subsequitur autem Logon Zoe, et sic prima octonatio completa est. Edd.

— "That the first Ogdoad was not put forth by descent, one Aeon by another, but that the emission of the [six] Aeons was brought forth together and all at once by the Propator and his Ennoea, they affirm, as if they had themselves been its midwives... that what the Propator thought to put forth was called Father; and since what he put forth was truth, this was named Truth; and when he willed to show himself, this was called Man; and those whom he had thought of beforehand, when he put them forth, this was named Church. And Man [uttered] the Word; this is the first-born Son. And Life follows on the Word; and so the first Ogdoad was completed." The old translation. — "But those of them who are thought wiser say that the first Ogdoad was not emitted by degrees, one Aeon from another, but all together, in one emission of the Aeons, by the Propator and his Ennoea; and they claim that they themselves acted as midwives when they were created... When the Propator thought of emitting something, this was called Father; and when the things he emitted were true, this was called Aletheia. When, then, he willed to show himself, this was called Anthropos. And those whom he had thought of beforehand, after he emitted them, this was called Ecclesia. Anthropos uttered Logos; this is the first-born Son. And Zoe follows Logos, and so the first Ogdoad was completed." The editors.

(printed under page 319)

(81) ‹anchor: Accipe alia ingenia› · call in col 629

Accipe alia ingenia. Latinius emendandum censuit. « Accipe alia ingentia, cercuriana. Cercurus, » inquit, « dicitur navis Asiana praegrandis. » Ita quidem Festus tradidit. Sed hoc frigidum nimis, prae stoliditate ac vesania Valentiniani, quem Tertullianus explodit. Haec autem est veterum exemplarium scriptura constantissima : « Accipe alia ingenia circurianiana. » Unde conjicimus Auctorem nostrum scripsisse, « Accipe alia ingenia Currucae Enniani, insignioris apud eos magistri, » etc. Curruca, stupidi cujusdam mimologi nomen fuit, ut discimus ex veteri Juvenalis interprete ad hunc versum e Satyra sexta : Tu tibi nunc, Curruca, places, fletumque labellis / Exsorbes. Quo certe fatuus aliquis describitur. Hujusce autem Currucae aptam ridiculis personam, primus, ut videtur. Ennius introduxit. Unde Tertullianus hoc loco aliquem e proceribus Valentinianis deliramenta sua tanquam effata pontificalia verbis ad factum compositis pronuntiantem, Currucam Ennianum nuncupavit. Tertullianum vero imitatus Hieronymus, libro adversus Ruffinum secundo, dixit : « Didymi interpretaris scholion, in quo ille casso labore conatur alienum laborem defendere, quod origines bene quidem dixerit, sed nos simplices homines et Currucae Enniani, nec illius sapientiam nec tuam, qui interpretatus es, intelligere possumus. » Etenim sic etiam emendandum, quod illic depravate legitur, Cicures Enniani. Caeterum, eo conjectura nostra firmari etiam videatur, quod Irenaeus in Valentinianum istum quem Septimius Currucam vocat, sub vocabulis peponis et cucurbitae et cucumeris lusit. Rig.

"Hear other talents." Latinius thought it should be emended: "Hear other huge things, cercurian. A cercurus," he says, "is the name of a very large Asian ship." So indeed Festus reports. But this is far too flat beside the stupidity and madness of the Valentinian whom Tertullian hisses off. The most constant reading of the old copies is: "Accipe alia ingenia circurianiana." From this we conjecture that our author wrote: "Hear other talents of the Ennian Curruca, a more distinguished master among them," etc. Curruca was the name of a certain stupid mime-actor, as we learn from the old commentator on Juvenal at this verse of the sixth Satire: "Now, Curruca, you are pleased with yourself, and sip up the tears with your lips." Certainly some fool is described there. Ennius, it seems, first brought on this Curruca as a character suited to jests. Hence Tertullian at this place called one of the Valentinian leaders, who pronounced his ravings like pontifical oracles in words composed for the purpose, "the Ennian Curruca". And Jerome, imitating Tertullian, said in the second book Against Rufinus: "You translate a scholion of Didymus, in which he strives with wasted labour to defend another's labour, saying that Origen [printed origines] spoke well indeed; but we simple men and Ennian Currucas can understand neither his wisdom nor yours, who translated it." For so too must be emended what is read there corruptly, "Cicures Enniani". Moreover, our conjecture would seem to be confirmed also by the fact that Irenaeus made fun of this Valentinian, whom Septimius calls Curruca, under the names of melon and gourd and cucumber. Rigault.

(printed under page 319)

(82) ‹anchor: Insignioris apud eos magistri› · call in col 629

Insignioris apud eos magistri. Irenaeus : « Alius vero quidam, qui et clarus est magister ipsorum, in majus sublime, et quasi in majorem agnitionem extensus. » Rig.

"A more distinguished master among them." Irenaeus: "But another, who is also a famous master of theirs, reaching out to something loftier, and as it were to greater knowledge." Rigault.

(printed under page 319)

(83) ‹anchor: Ego nomino monoteta› · call in col 629

Ego nomino monoteta. Vocabula confingit sibi soli propria, hanc vocem postea per solitatem explicat. Le Pr.

"I name it Monotes." He invents words proper to himself alone; this word he afterwards explains by "solitas" [solitude]. Le Prieur.

(printed under page 319)

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

Quamquam designaveris. Id est, quamlibet ex iis, sive Unionem, sive Unitatem, sive Singularitatem, sive Solitatem, nihil aliud quam Unum dicis. Rig.

"Whichever you designate." That is, whichever of them you name — Union, Unity, Singularity or Solitude — you are saying nothing but One. Rigault.

(printed under page 319)

(85) ‹anchor: Unum est› · call in col not visible

Unum est. Iren. contra Haeres. lib. I, cap. 11, § 3. — .....Ἔστι τις πρὸ πάντων Προαρχὴ, Προανεννόητος, ἄρρητός τε καὶ ἀνονόμαστος, ἣν ἐγὼ μονότητα ἀριθμῶ· ταύτῃ τῇ μονότητι συνυπάρχει δύναμις, ἣν καὶ αὐτὴν ὀνομάζω ἑνότητα. Αὕτη ἡ Ἑνότης, ἥ τε Μονότης, τὸ ἓν οὖσαι, προήκαντο μὴ προέμεναι ἀρχὴν ἐπὶ πάντων νοητὴν, Ἀγέννητόν τε καὶ Ἀόρατον, ἣν Ἀρχὴν ὁ λόγος Μονάδα καλεῖ· ταύτῃ τῇ Μονάδι συνυπάρχει δύναμις ὁμοούσιος αὐτῇ ἣν καὶ αὐτὴν ὀνομάζω τὸ ἕν· αὗται αἱ δυνάμεις, ἥ τε Μονότης καὶ Ἑνότης, Μονάς τε καὶ τὸ Ἕν, προήκαντο τὰς λοιπὰς προβολὰς τῶν Αἰώνων. Interpretatio vetus. — Est quidem ante omnes Proarche, Proanennoetos (cogitationem omnem superans) et innominabilis, quam et ipsam voco Henotetem. Haec autem Henotes et Monotes, cum sint unum, emiserunt, cum nihil emiserint, principium omnium, Noeton et Agenneton, et Aoraton, quam Archen sermo Monada vocat. Cum hac Monade est virtus ejusdem substantiae ei quam et eam voco Hen. Haec autem virtutes, id est, Monotes et Henotes, et Monas et Hen emiserunt reliquas emissiones Aeonum.

"Is one." Irenaeus, Against Heresies, book I, chapter 11, § 3. — [Greek:] "..... There is before all things a Pre-beginning, Pre-unthinkable, ineffable and unnameable, which I count as Monotes [Oneness]; with this Monotes coexists a power which I also name Henotes [Unity]. This Henotes and Monotes, being one, put forth — without putting forth — a beginning over all things, intelligible, unbegotten and invisible, which beginning the account calls Monad. With this Monad coexists a power of the same substance with it, which I also name the One. These powers, Monotes and Henotes, Monad and One, put forth the remaining emissions of the Aeons." The old translation. — "There is indeed before all a Proarche, Proanennoetos (surpassing all thought) and unnameable, which I also call Henotes. And this Henotes and Monotes, being one, emitted, while emitting nothing, the beginning of all things, Noetos and Agennetos and Aoratos, which beginning the account calls Monad. With this Monad is a power of the same substance with it, which I also call Hen. And these powers, that is, Monotes and Henotes, and Monas and Hen, emitted the remaining emissions of the Aeons."

(printed under page 319)

(86) ‹anchor: Veniant› · call in col not visible

Veniant. Iren. contra Haeres. cap. 11, § 2 — Σεκοῦνδος λέγει εἶναι τὴν πρώτην ὀγδοάδα, τετράδα δεξιὰν, καὶ τετράδα ἀριστερὰν, οὕτως παραδιδοὺς καλεῖσθαι, τὴν μὲν μίαν φῶς, τὴν δὲ ἄλλην σκότος· τὴν δὲ ἀποστᾶσάν τε καὶ ὑστερήσασαν δύναμιν μὴ εἶναι ἀπὸ τῶν τριάκοντα Αἰώνων, ἀλλὰ.... Interpretatio vetus. — Secundus autem primam ogdoadem sic tradidit, dicens, quaternationem esse dextram, et quaternationem sinistram, et lumen et (continues)

"Let them come." Irenaeus, Against Heresies, chapter 11, § 2. — [Greek:] "Secundus says that the first Ogdoad is a right-hand Tetrad and a left-hand Tetrad, teaching that the one is called light and the other darkness; and that the power that fell away and was deficient is not from the thirty Aeons, but...." The old translation. — "Secundus handed down the first ogdoad thus, saying that there is a right-hand quaternion and a left-hand quaternion, and light and …" (continues)

(printed under page 319)

Page

running head: 629 LIBER ADV. VALENTI (cut off at the image edge)
marginal letters: A CAPUT XXXVII.; B Αἰῶνα προβεβλῆσθαι (commentary); C quae emisit vera fuerunt (commentary); D hunc versum e Satyra sexta (commentary)
old-edition numerals: 592 after Monoteta
other: Variae lectiones (53)–(57) on this page are called in col 630, not set here.
other: Q12a set from the page-foot images the variants (49)–(52), the opening of the page's part of (80) (from "— Τὴν πρώτην"), and the lines of (81) at the head of the right foot column, which earlier crops had not shown; in (81) "[ve]terum" was a wrong conjecture for the printed "Caeterum".
misprints kept as printed: "origines" for Origenes in (81) (Jerome).
other: UNSURE: in (80) the page seems to print "ἐξ" where Irenaeus reads ἓξ ("six"); set as seen, the English supplies [six]. In (80) "ἃ προεβάλετο" read with the Latin "quae emisit"; the printed breathing is faint. In (50) the call numeral at the foot may be printed 56.

PL 2:630

quam appellat Unio. Hae igitur virtutes Solitas, Singularitas, Unitas, Unio, caeteras prolationes Aeonum propagarunt. O differentia! Mutetur Unio et Unitas, Singularitas et suum Solitas, quanquam designaveris, unum est.

which he calls Union. These powers, then, Solitude, Singularity, Unity, Union, propagated the remaining emanations of Aeons. O what a difference! Let Union and Unity, Singularity and its own Solitude be exchanged; however you have designated it, it is one.

CAPUT XXXVIII.

Chapter XXXVIII.

Humanior jam Secundus, ut brevior, Ogdoadem in duas Tetra⟨d⟩as dividens, in dexteram et sinistram, in lumen et tenebras; tantum quod desultricem et defectricem illam virtutem non vult ab aliquo deducere triginta Aeonum, sed a fructibus de substantia eorum venientibus.

More humane now is Secundus, as being briefer, dividing the Ogdoad into two Tetrads, into right and left, into light and darkness; only that he does not wish to derive that vaulting and defecting power from any one of the thirty Aeons, but from fruits coming from their substance.

Editors' notes and page, col. 630

Page

running head: ADV. VALENTINIANOS.
marginal letters: A ‹quam appellat Unio›; B ‹casso labore conatur›; C ‹ex iis, sive Unionem›; D ‹omnium, Noeton et Agenneton›
old-edition numerals: (none)

PL 2:631

CAPUT XXXIX.

Chapter XXXIX.

De ipso jam Domino Jesu, quanta diversitas scinditur? Hi ex omnium Aeonum flosculis eum construunt, illi ex so⟨l⟩is decem constitisse contendunt, quos Sermo et Vita protulerunt; inde et in ipsum Sermonis et Vitae concurrerunt oculi: isti ex duodecim potius, ex Hominis et Ecclesiae foetu: ideoque Filium hominis aiunt pronuntiatum; aliia Christo et Spiritu sancto constabiliendae

Now concerning the Lord Jesus Himself, into how great a diversity are they split? These construct Him out of the little flowers of all the Aeons; those contend that He was composed of the ten alone which Word and Life brought forth, and from this the eyes of Word and Life also converged upon Him; these others [say He came] rather from the twelve, from the offspring of Man and Church, and that for this reason He was proclaimed Son of Man; others, that from Christ and the Holy Spirit, who were provided for the establishing of the

Editors' notes and page, col. 631

Footnotes

(Variae lectiones 58–66 are printed across the page foot; 63–66 are called in col 632. The Commentarius opens with the tail of note (86), continued from page 319, which belongs with that note: "tenebras, discedenten autem et destitutam virtutem non a triginta Aeonibus dicit fuisse, sed a fructibus eorum.") (printed under page 320) 58 ‹anchor: Jesu› · call in col 631 Ien Rhen. Seml. Oberth.

Ien: Rhenanus, Semler, Oberthür.

(printed under page 320) 59 ‹anchor: isti› · call in col 631 Flosculi. Ille Pam.

Flosculi. Ille: Pamelius.

(printed under page 320) 60 ‹anchor: duodecim› · call in col 631 Christo Rhen. Seml. Oberth.

Christo: Rhenanus, Semler, Oberthür.

(printed under page 320) 61 ‹anchor: aiunt› · call in col 631 Avite Rhen. Seml. Pam. Oberth.

Avite: Rhenanus, Semler, Pamelius, Oberthür.

(printed under page 320) 62 ‹anchor: aliia› · call in col 631 Alia Rhen. Seml. Oberth.

Alia: Rhenanus, Semler, Oberthür.

(printed under page 320) 63 ‹anchor: universitati› · call in col 632 Conversitati Rhen. Seml. Oberth.

Conversitati: Rhenanus, Semler, Oberthür.

(printed under page 320) 64 ‹anchor: jure› · call in col 632 Et in se Rhen. Seml. Oberth. et esse Jun.

Et in se: Rhenanus, Semler, Oberthür; et esse: Junius.

(printed under page 320) 65 ‹anchor: quanquam› · call in col 632 Quoniam Jun.

Quoniam: Junius.

(printed under page 320) 66 ‹anchor: inolescentes› · call in col 632 Insolescentes Rhen. Seml. Oberth. Pam.

Insolescentes: Rhenanus, Semler, Oberthür, Pamelius.

(printed under page 320)

(87) ‹anchor: flosculis› · call in col 631

Ex omnium Aeonum flosculis. Summam hic spurcissimorum hominun adverte blasphemiam. Jesum Servatorem nostrum et vindicem ex universo pleromate sui ex omnibus aeonibus generatum pronuntiant. O tribus Anticyris caput insanabile. Le Pr.

"From the little flowers of all the Aeons." Mark here the very height of the blasphemy of these most filthy men [hominun, as printed]. They declare that Jesus, our Saviour and Avenger, was generated out of the whole of his [sui, as printed] Pleroma, out of all the Aeons. O head past the cure of three Anticyras! Le Prieur.

(printed under page 320)

(88) ‹anchor: Praesumpserint› · call in col 632

Praesumpserint. Cap. 12, § 4. — Πολλὴ δὲ μάχη παρ' αὐτοῖς καὶ περὶ τοῦ Σωτῆρος· οἱ μὲν γὰρ αὐτὸν ἐκ πάντων γεγονέναι λέγουσιν, οἱ δὲ ἐκ μόνων τῶν δέκα Αἰώνων, τῶν ἀπὸ Λόγου καὶ Ζωῆς, προβεβλῆσθαι αὐτὸν λέγουσι· τὰ προγονικὰ ὀνόματα (τὰ) διασώζοντα· οἱ δὲ ἐκ τῶν δεκαδύο Αἰώνων, τῶν ἐκ τοῦ Ἀνθρώπου καὶ Ζωῆς γενομένων, καὶ διὰ τοῦτο υἱὸν ἀνθρώπου ὁμολογεῖ, ὡσανεὶ ἀπόγονον Ἀνθρώπου· οἱ δὲ ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου Πνεύματος εἰς στήριγμα τοῦ πληρώματος γεγονέναι λέγουσιν αὐτὸν, καὶ διὰ τοῦτο Χριστὸν λέγεσται αὐτὸν τὴν τοῦ Πατρὸς..... διασώζοντα προσηγορίαν· ἄλλοι δὲ..... τινὲς ἐξ αὐτῶν ῥαψῳδοὶ τὸν προπάτορα,.... Ἄνθρωπον λέγουσι καλεῖσθαι· καὶ τοῦτ' εἶναι τὸ μέγα καὶ ἀπόκρυφον μυστήριον, ὅτι ἡ ὑπὲρ τὰ ὅλα δύναμις, καὶ περιεκτικὴ τῶν πάντων Ἄνθρωπος καλεῖται. Interpretatio vetus. — Multa autem pugna apud eos etiam de Salvatore : Quidam enim eum ex omnibus generatum dicunt. Quapropter Beneplacitum vocari quoniam universum pleroma bene sensit per eum glorificare Patrem. Alii autem ex solis decem Aeonibus ; qui sunt a Logo et Zoe emissi, et propter hoc Logon et Zoen dici eum parentum nomina custodientem. Alii autem ex duodecim Aeonibus his qui sunt ab Anthropo et Ecclesia facti : et propter hoc Filium, velut postgenitum Anthropi. Alii a Christo et Spiritu sancto, ad firmamentum pleromatis factum eum dicunt et propter hoc Christum vocari eum dicunt, Patris sui... custodientem appellationem. Alii autem sunt qui ipsum propatorem omnium anthropon dicunt vocari, et hoc esse magnum et absconditum mysterium, quoniam quae est super omnia virtus et continet omnia, Anthropos vocatur. Edd.

"They have presumed." Chapter 12, § 4. — [Greek:] "There is much strife among them about the Saviour too. Some say he came to be from all [the Aeons]; others say he was put forth from the ten Aeons alone, those from Word and Life, preserving the ancestral names; others, from the twelve Aeons, those born of Man and Life [as printed], and that for this reason he confesses himself Son of Man, as being a descendant of Man; others say he came to be from Christ and the Holy Spirit for the steadying of the Pleroma, and that for this reason he is called [λέγεσται, as printed] Christ, preserving the Father's..... title. Others..... some of their rhapsodists [say] that the Forefather.... is called Man; and that this is the great and hidden mystery, that the power above all things, which contains all things, is called Man." The old translation. — "There is much fighting among them about the Saviour too. For some say he was generated from all; for which reason he is called Good-pleasure, because the whole Pleroma was well pleased to glorify the Father through him. Others, from the ten Aeons alone, those emitted by Logos and Zoe, and that for this reason he is called Logos and Zoe, keeping his parents' names. Others, from the twelve Aeons made by Anthropos and Ecclesia, and for this reason [he is called] Son, as born after Anthropos. Others say he was made by Christ and the Holy Spirit for the strengthening of the Pleroma, and that for this reason he is called Christ, keeping the title of his Father... And there are others who say the Propator of all is himself called Anthropos, and that this is the great and hidden mystery, that the power which is above all and contains all is called Anthropos." The editors.

(printed under page 320)

(89) ‹anchor: Conclusio› · call in col 632

Conclusio. — Huc usque igitur sole clarius est in toto libelli sui decursu Tertullianum pressis vestigiis Irenaeum fuisse secutum ; multa quidem vel tacuit, vel produxit, vel aliis involvit verbis ; multis vero et apertis indicibus prodidit nullum antiquiorem, praestantiorem, diligentiorem sibi proposuisse ducem, cujus, ut vidimus, nec solum opera Graeca, sed et Latinam veterem translationem plenis haustibus manibusque sibi comparaverit. Unde susdeque ruunt insana Semleri paradoxa de incerta Irenaei et Tertulliani librorum indole et origine. — Nec firmiori insidet fundamento frequens Semleri in veteres Apologetas accusatio, eos nempe ignorasse veram Gnosticorum disciplinam, sententiasque eorum probas et perfectioris cognitionis indices, quo facilius derideri queant, corrupisse. Haec et his similia quasi peculiari studio in nostrum Irenaeum, ejusque fidum interpretem Septimium semel et iterum injicit exaggeratque. Eas porro disciplinas Gnosticorum sententiasve, undenam, amabo, habes, nisi ex Irenaeo, nisi ex Tertulliano, Quas, si eos ignorasse vis, ignorare et nos quanto certius est ! Eos nempe coaetaneos, haereticis commistos, cum iis cominus conversantes, concionantes, compugnantes, nos vero ultimis repostos temporibus, ac longe remotiores doctrinis, animis, totius vitae ratione et moribus ! Jacent ergo aeternumque jaceant invictis Irenaei et Tertulliani telis confossi, Gnostici quotquot, sive veteres et emortui, sive redivivi et recentiores. Neminem enim latet quantam inter se connexionem habeant tum caduca antiquae Γνώσεως deliramenta, tum recentiora scientiae novae testamenta ac imprimis passim in Germadiae palaestris scaturientia audacium doctorum mystarum, myhticorum, symbolistarum ratiocinia. Inde in Irenaeum simul et Tertullianum irae, maximae vero in Irenaeum, qui praeter haec, ingentia sibi invexit crimina, cum Romanam sedem tantis extulit laudibus, ac Ecclesiae catholicae et Reginam, hominumque Advocatam praeconiis tam eximiis celebravit. Quidquid sit, in neotericis animi vel irae nondum exoleverunt argumenta Patrum, et ab illis etiamnunc accipienda sunt arma quibus fusa fugataque abeant haec hostium agmina nebulis ac pulvere obsita, qui novam rerum divinarum humanarumque institutionem fabulis allegoriisque refertam somniarunt, omnia, inquit optime Septimius, in imagines urgentes, plane et ipsi imaginarii Christiani. Edd.

"Conclusion." — Up to this point, then, it is clearer than the sun that throughout the whole course of his little book Tertullian followed Irenaeus closely in his footsteps; much indeed he passed over, or drew out, or wrapped in other words; but by many plain signs he showed that he set before himself no older, more excellent or more careful guide — whose work, as we have seen, not only in the Greek but also in the old Latin translation, he procured for himself with full draughts and both hands. Hence Semler's mad paradoxes about the uncertain character and origin of the books of Irenaeus and Tertullian collapse upside down [susdeque, as printed]. — Nor does Semler's frequent accusation against the ancient Apologists rest on any firmer foundation: that they did not know the true teaching of the Gnostics, and corrupted their opinions, which were sound and the marks of a more perfect knowledge, so that they might be the more easily mocked. These charges and others like them he hurls and heaps up again and again, as if with a special zeal, against our Irenaeus and his faithful interpreter Septimius. But these teachings or opinions of the Gnostics, where, pray, do you get them, if not from Irenaeus, if not from Tertullian? If you will have it that they did not know these, how much more certain is it that we do not know them! They, of course, were contemporaries, mixed with the heretics, dealing with them face to face, preaching, fighting with them; we are set in the last times, and far removed in teaching, in spirit, in the whole manner of life and in morals! So let them lie, and lie for ever, pierced by the unconquered darts of Irenaeus and Tertullian — the Gnostics, all of them, whether old and dead, or revived and more recent. For no one is unaware how close a connection there is between the decayed ravings of the ancient Gnosis and the more recent testaments of the new science, and above all the reasonings of bold learned initiates, mystics [myhticorum, as printed] and symbolists, which gush forth everywhere in the schools of Germany [Germadiae, as printed]. Hence the anger against Irenaeus and Tertullian alike, but greatest against Irenaeus, who, besides this, brought huge charges on himself by exalting the Roman see with such praise, and celebrating the Catholic Church's Queen and the Advocate of men with such outstanding eulogies. However that may be, in the minds — or the anger — of the moderns the arguments of the Fathers have not yet grown obsolete, and from them we must still take the arms by which these enemy columns, wrapped in clouds and dust, may be routed and put to flight — men who dreamed up a new system of things divine and human stuffed with fables and allegories, "pressing everything into images," as Septimius says so well, "plainly imaginary Christians themselves." The editors.

(printed under page 320) (…) ‹anchor: Cap. II, col. 544› · supplementary note keyed to column 544 (no call) Cap. II, col. 544. — Recentibus rerum gnosticarum indagatoribus prorsus visum est ratum et incompertum in hoc et in caeteris libelli sui capitibus frequenter allusisse Tertullianum libris ipsiusmet Valentini, ejusque palmare volumen, cui inscriptus erat titulus : Sophia, in manibus et prae oculis aperte habuisse. Porro plurima iste alter Γνώσεως parens edidit opera, quorum exstant fragmenta nonnulla passim in Clement. Alex. Stromat. disjecta, nempe quaedam epistolarum Valentini fragmenta in libr. I, p. 975 ; l. 409 ; III. 450 ; tum homiliarum lacinia in Strom., lib. IV, p. 641 ; denium fragmentum avulsum ab ejusdem tractatu de amicis, p. 509. Praeterea Dissertatiunculam de mali origine. Clariss. Grabius recognovit et emendavit ex Bodleianae Biblioth. codd. mss. duobus, 2040 et 2584, in Spicileg. haeretic. saeculi II, p. 55. Haec omnia reperiuntur iterum edita in appendice ad quinque (continues)

Chapter II, col. 544. — To recent investigators of Gnostic matters it has seemed altogether settled and certain ["incompertum", as printed, for "compertum"] that in this and the other chapters of his little book Tertullian frequently alluded to the books of Valentinus himself, and openly had in his hands and before his eyes his chief volume, which bore the title Sophia. This other father of the Gnosis published a great many works, of which some fragments survive scattered here and there in the Stromata of Clement of Alexandria: namely, certain fragments of Valentinus's letters in book I [as printed], p. 975; book [II], 409; III, 450; then a scrap of his homilies in the Stromata, book IV, p. 641; finally [denium, as printed] a fragment torn from his treatise On Friends, p. 509. Besides this, the most distinguished Grabe revised and emended a short Dissertation on the Origin of Evil from two manuscripts of the Bodleian Library, 2040 and 2584, in his Spicilegium of the heretics of the second century, p. 55. All of these are found printed again in the appendix to the five … (continues)

(printed under page 320)

Page

running head: 631 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A CAPUT XXXIX. (heading line); B tenebras, discedenten autem et destitutam virtutem (Commentarius); C λεγουσιν αὐτόν, καὶ διὰ τοῦτο Χριστὸν (Commentarius, Greek); D factum eum dicunt et propter hoc Christum vocari (Commentarius)
old-edition numerals: 593 before CAPUT XXXIX.
misprints kept as printed: aliia (text, for "alii a"); hominun (note 87, for "hominum")

PL 2:632

universitati provisis, confictum: et jure, paternae appellationis haeredem. Sunt qui filium hominis aliunde conceperint dicendum: quanquam ipsum Patrem pro magno nominis sacramento Homines appellasse praesumpserint, ut quid amplius speres de ejus Dei fide cui nunc adaequaris? Talia ingenia superfruticant apud illos ex materni seminis redundantia. Atque ita inolescentes doctrinae Valentinianorum, in silvas jam exoleverunt Gnosticorum.

universe, He was contrived: and, by right, the heir of the paternal title. There are some who have conceived that the son of man is to be so called from some other source: although they have presumed that the Father himself, for the great mystery of the name, was called Man, so what more might you hope for from faith in that god to whom you are now made equal? Such talents sprout up abundantly among them from the overflowing of the maternal seed. And so the doctrines of the Valentinians, growing up, have now grown out into the forests of the Gnostics.

Editors' notes and page, col. 632