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sweet waters came forth from them; but this is more probable, that some were from tears, and others from sweat. Since there are also certain warm and pungent waters in the world, you ought to understand what she did, and from what part she sent these forth; for such fruits are fitting for their underlying cause. They say, therefore, that their Mother, having passed through every passion, and having with difficulty emerged, turned to supplication of the light that had left her, that is, of Christ; who, having ascended into the Pleroma, was himself, it is likely, reluctant to descend a second time, but sent forth the Paraclete to her, that is, the Savior, the Father having given him all power, and having delivered everything under his authority, and likewise also praying the Aeons that in him all things might be created, visible and invisible, thrones, godheads, lordships; and he is sent forth to her with the Angels of his own age. They say that Achamoth, being abashed before him, first put on a veil out of modesty, but afterwards, seeing him with all his fruit-bearing, ran to him, having received power from his appearance; and that he formed her with a formation according to knowledge, and brought about a healing of her passions; having separated them from her, but not having neglected them, for it was not possible for them to be destroyed, like those of the former one, because they were now habitual and powerful; but having set them apart by a separate place, he then mixed and solidified them, and transformed them from an incorporeal passion into incorporeal matter; then he so wrought into them a fitness and a nature, that they came into compounds and bodies, so that two substances were formed, the worthless one of the passions, and the impassioned one of the conversion; and for this reason they assert that the Savior created by his power. And they teach that Achamoth, being outside of passion, and conceiving with joy at the sight of the lights in him, that is, of the Angels with him, and having conceived a desire for them, brought forth fruits according to their image, a spiritual offspring having been born in the likeness of the Savior's attendants. 1.1.9 These three, then, already existing according to them, that from passion, which was matter; that from conversion, which was psychic; and that which she brought forth, that is, the spiritual, he thus turned to the formation of them. But the spiritual she herself was not able to form, since it was of the same substance as herself; but she turned to the formation of the psychic substance that came from her conversion, and brought forth the teachings from the Savior. And they say that she first formed from the psychic substance the Father and king of all, both of those of the same substance as him, that is, the psychic ones, which they indeed call 'on the right hand,' and of those from passion and matter, which they indeed call 'on the left hand;' for they assert that he formed all things f. l. after him, being secretly moved by the Mother; whence they also call him Metropator, and Apator, and Demiurge, and Father; calling him father of those on the right hand, that is, of the psychic; and demiurge of those on the left hand, that is, of the material, but king of all. For they say that this Enthymesis, wishing to make all things in honor of the Aeons, made images of them, or rather the Savior through her; and that she l. herself kept herself in the image of the invisible Father, not being known by the demiurge; and him as an image of the only-begotten son, and the Archangels and Angels that came from him as images of the other Aeons. They say, therefore, that he became the Father and God of those outside the Pleroma, being the maker of all things psychic and material; for having separated the two substances that were mixed together, and having made bodies from incorporeal things, he created both the heavenly and the earthly things, and became the demiurge of material and psychic things, of right and left, of light and heavy, of things tending upward and things tending downward; for he l. also fashioned seven heavens, above which they say the Demiurge is; and for this reason they call him Hebdomad, and his mother Achamoth Ogdoad, preserving the number of the primordial, and

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γλυκέα ὕδατα ἐξ αὐτῶν προελθεῖν· τοῦτο δὲ πιθανώτερον, τὰ μὲν εἶναι ἀπὸ τῶν δακρύων, τὰ δὲ ἀπὸ τῶν ἱδρώτων. Ἐπειδὴ καὶ θερμὰ καὶ δριμέα τινὰ ὕδατά ἐστιν ἐν τῷ κόσμῳ, νοεῖν ὀφείλεις, τὶ ποιήσασα, καὶ ἐκ ποίου μορίου προήκατο ταῦτα· ἁρμόζουσι γὰρ τοιοῦτοι καρποὶ τῇ ὑποθέσει αὐτῶν. ∆ιοδεύσασαν οὖν πᾶν πάθος τὴν Μητέρα αὐτῶν, καὶ μόγις ὑπερκύψασαν, ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν φωτὸς, τουτέστι τοῦ Χριστοῦ, λέγουσιν· ὃς ἀνελθὼν μὲν εἰς τὸ πλήρωμα, αὐτὸς μὲν εἰκὸς ὅτι ὤκνησεν ἐκ δευτέρου κατελθεῖν, τὸν Παράκλητον δὲ ἐξέπεμψεν εἰς αὐτὴν, τουτέστι τὸν σωτῆρα, ἐνδόντος αὐτῷ πᾶσαν τὴν δύναμιν τοῦ πατρὸς, καὶ πᾶν ὑπ' ἐξουσίαν παραδόντος, καὶ τῶν αἰώνων δεόμενος δὲ ὁμοίως, 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 ἐντραπεῖσαν 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· κᾀκεῖνον μορφῶσαι αὐτὴν μόρφωσιν τὴν κατὰ γνῶσιν, καὶ ἴασιν τῶν παθῶν ποιήσασθαι αὐτῆς· χωρίσαντα δ' αὐτὰ αὐτῆς, μὴ ἀμελήσαντα δὲ αὐτῶν, οὐ γὰρ ἦν δυνατὰ ἀφανισθῆναι, ὡς τὰ τῆς προτέρας, διὰ τὸ ἑκτικὰ ἤδη καὶ δυνατὰ εἶναι· ἀλλ' ἀποκρίναντα χωρήσει τοῦ χωρὶς, εἶτα 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 δεδημιουργηκέναι φάσκουσι. Τήν τε Ἀχαμὼθ ἐκτὸς πάθους γενομένην, 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 γεγονότως γεγονὸς τῶν δορυφόρων τοῦ Σωτῆρος. 1.1.9 Τριῶν οὖν ἤδη τούτων ὑποκειμένων κατ' αὐτοὺς, τοῦ μὲν ἐκ τοῦ πάθους, ὃ ἦν ὕλη· τοῦ δὲ ἐκ τῆς ἐπιστροφῆς, ὃ ἦν τὸ ψυχικόν· τοῦ δὲ ὃ ἀπεκύησε, τουτέστι τὸ πνευματικὸν, οὕτως ἐτράπη ἐπὶ τὴν μόρφωσιν αὐτῶν. Ἀλλὰ τὸ μὲν πνευματικὸν μὴ δεδυνῆσθαι αὐτῇ αὐτὴν μορφῶσαι, ἐπειδὴ ὁμοούσιον ὑπῆρχεν αὐτῇ· τετράφθαι δὲ ἐπὶ τὴν μόρφωσιν τῆς γενομένης 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, τουτέστι τῶν ψυχικῶν, ἃ δὴ δεξιὰ καλοῦσι, καὶ τῶν ἐκ τοῦ πάθους καὶ τῆς ὕλης, ἃ δὴ ἀριστερὰ καλοῦσι· πάντα γὰρ τὰ κατ' f. l. μετ' αὐτὸν φάσκουσι μεμορφωκέναι, λεληθότως κινούμενον ὑπὸ τῆς Μητρός· ὅθεν καὶ Μητροπάτορα, καὶ Ἀπάτορα, καὶ ∆ημιουργὸν αὐτὸν, καὶ Πατέρα καλοῦσι· τῶν μὲν δεξιῶν πατέρα λέγοντες αὐτὸν, τουτέστι τῶν ψυχικῶν· τῶν δὲ ἀριστερῶν, τουτέστι τῶν ὑλικῶν, δημιουργὸν, συμπάντων δὲ βασιλέα. Τὴν γὰρ Ἐνθύμησιν ταύτην βουληθεῖσαν εἰς τιμὴν τῶν Αἰώνων τὰ πάντα ποιῆσαι, εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, μᾶλλον δὲ τὸν Σωτῆρα δι' αὐτῆς· καὶ αὐτὴν l. ἑαυτὴν μὲν ἐν εἰκόνι τοῦ ἀοράτου Πατρὸς τετηρηκέναι μὴ γινωσκομένην ὑπὸ τοῦ δημιουργοῦ· τοῦτον δὲ τοῦ μονογενοῦς υἱοῦ, τῶν δὲ λοιπῶν Αἰώνων τοὺς ὑπὸ τούτων τούτου γεγονότας Ἀρχαγγέλους τε καὶ Ἀγγέλους. Πατέρα οὖν καὶ Θεὸν λέγουσιν αὐτὸν γεγονέναι τῶν ἐκτὸς τοῦ πληρώματος, ποιητὴν ὄντα πάντων ψυχικῶν τε καὶ ὑλικῶν· διακρίναντα γὰρ τὰς δύο οὐσίας συγκεχυμένας, καὶ ἐξ ἀσωμάτων σωματοποιήσαντα, δεδημιουργηκέναι τά τε οὐράνια καὶ τὰ γήϊνα, καὶ γεγονέναι ὑλικῶν καὶ ψυχικῶν, δεξιῶν καὶ ἀριστερῶν δημιουργὸν, κούφων καὶ βαρέων, ἀνωφερῶν καὶ κατωφερῶν· ἑπτὰ γὰρ l. καὶ οὐρανοὺς κατεσκευακέναι, ὧν ἐπάνω τὸν ∆ημιουργὸν εἶναι λέγουσι· καὶ διὰ τοῦτο ἑβδομάδα καλοῦσιν αὐτὸν, τὴν δὲ μητέρα τὴν Ἀχαμὼθ Ὀγδοάδα, ἀποσώζουσαν τὸν ἀριθμὸν τοῦ τῆς ἀρχεγόνου, καὶ