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of these dispositions, or also powers, of Thought and of Will, so that when they were blended into one another, the projection of the Only-begotten and of Truth came into being as a syzygy. That these came forth as types and images of the two dispositions of the Father, visible from the invisible: of Will, Truth, and of Thought, Mind, and through this Will, the male became an image of the unbegotten Thought, and the female of Will; Will therefore became a power of Thought. For Thought indeed conceived the projection; but it was not able by itself to project what it conceived. But when the power of Will was added, then what it was conceiving was conceived it projected . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Those around Ptolemy, say that he has two consorts, which they also call dispositions, Thought and Will. For first he conceived to project something, as they say, then he willed it. Therefore also from these two dispositions and powers, of both Thought and Will, as if blended into one another, the projection of both the Only-begotten and of Truth came into being as a syzygy; so that these came forth as certain types and images of the two dispositions of the Father, visible from the invisible, of Will, Mind, and of Thought, Truth; and for this reason of the supervenient Will, the masculine; l. the male indeed is an image; but of the unbegotten Thought, the female, since since Will became as it were a power of Thought. For Thought indeed was always conceiving the projection, but it was not able by its very self to project, but what was being conceived it conceived. But when the power of Will . . . then what was being conceived he projects what was being conceived he projected. . . . . . or concerning the lord of all things; who at the same time as being conceived has also completed d. this very thing that he willed, and at the same time as willing is also conceived this very thing that he willed, being conceived this, which he also wills, and then willing, when he is conceived, being wholly thought, wholly will, wholly mind, wholly light Epiphan. wholly eye, wholly ear, wholly the fount of all good things. 1.6.2 ... the first Ogdoad, that not by subordination one Aeon was projected by another, but that at once and for all the projection of the six Aeons was brought forth by the Forefather and his Thought, as he himself, having acted as midwife, affirms. And no longer from Logos and Zoe, Anthropos and Ecclesia, and from Anthropos, as the others l. as the others; but from Anthropos and Ecclesia, Logos and Zoe were brought forth, say he and his followers; but they say this in another way: that what the Forefather conceived to project, this was called Father; and since what he projected was true truth, this was named Truth; when therefore he willed to reveal him himself, this was called Man; and those whom he pre-conceived when he projected, this was named Church; and Man the Logos, this is the first-born Son; and Life follows the Logos; and thus the first Ogdoad was completed. 1.6.3 And there is much dispute among them also concerning the Savior. For some say that he came from all; for which reason he is also called Eudoketos (Well-pleased), because the whole Pleroma was well-pleased through him to glorify the Father. Others say he was projected from only the ten Aeons, those from Logos and Zoe, preserving the ancestral names. Others from the twelve Aeons who came from Anthropos and Zoe l. Ecclesia; and for this reason adj. he confesses himself son of Man, as if a descendant of Man. Others say he came from Christ and the Holy Spirit who were Int. projected for the consolidation of the Pleroma; and for this reason he is called Christ, preserving the designation of the Father from whom he was projected. But others, so to speak, certain rhapsodists among them, say that the Forefather of all things, and Fore-beginning, and Fore-inconceivable is called Man; and this is the great and hidden mystery, that the power which is above all things and contains all things is called Man; and for this reason the Savior calls himself son of man. 1.7.1 And a certain Marcus ..... women and men led astray by him and

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διαθέσεων τούτων, ἢ καὶ δυνάμεων, τῆς Ἐννοίας καὶ τῆς Θελήσεως, ὥστε συγκραθεισῶν εἰς ἀλλήλας, τῇ προβολῇ τοῦ Μονογενοῦς καὶ τῆς Ἀληθείας κατὰ συζυγίαν ἐγένετο. Οὕστινας τύπους καὶ εἰκόνας τῶν δύο διαθέσεων τοῦ Πατρὸς προελθεῖν, τῶν ἀοράτων ὁρατάς· τοῦ μὲν Θελήματος τὴν Ἀλήθειαν, τῆς δὲ Ἐννοίας τὸν Νοῦν, καὶ διὰ τούτου τοῦ Θελήματος, ὁ μὲν ἄῤῥην εἰκὼν τῆς ἀγεννήτου Ἐννοίας γέγονεν, ὁ δὲ θῆλυς τοῦ Θελήματος· τὸ Θέλημα τοίνυν δύναμις ἐγένετο τῆς Ἐννοίας. Ἐνενόει μὲν γὰρ ἡ Ἔννοια τὴν προβολήν· οὐ μέντοι προβαλεῖν αὐτὴ καθ' ἑαυτὴν ἠδύνατο ἃ ἐνενόει. Ὅτε δὲ ἡ τοῦ Θελήματος δύναμις ἐπεγένετο, τότε ὃ ἐνενόει ἐνενοεῖτο προέβαλε . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ΟΙ δὲ περὶ τὸν Πτολεμαῖον, δύο συζύγους αὐτὸν ἔχειν λέγουσιν, ἃς καὶ διαθέσεις καλοῦσιν, ἔννοιαν καὶ θέλησιν. Πρῶτον γὰρ ἐνενοήθη τι προβαλεῖν, ὥς φασιν, ἔπειτα ἠθέλησε. ∆ιὸ καὶ τῶν δύο τούτων διαθέσεων καὶ δυνάμεων, τῆς τε ἐννοίας καὶ τῆς θελήσεως, ὥσπερ κραθεισῶν εἰς ἀλλήλας, ἡ προβολὴ τοῦ τε Μονογενοῦς καὶ τῆς Ἀληθείας κατὰ συζυ γίαν ἐγένετο· ὡς οὕς τινας τύπους καὶ εἰκόνας τῶν δύο διαθέσεων τοῦ Πατρὸς διελθεῖν ἐκ τῶν ἀοράτων ὁρατὰς, τοῦ μὲν Θελήματος τὸν Νοῦν, τῆς δὲ Ἐννοίας τὴν Ἀλήθειαν· καὶ διὰ τοῦτο τοῦ ἐπιγεννητοῦ Θελήματος, ὁ ἀῤῥενικός· l. ὁ ἄῤῥην μὲν εἰκών· τῆς δὲ ἀγεννήτου Ἐννοίας ὁ θῆλυς, ἐπὶ ἐπεὶ τὸ Θέλημα ὥσπερ δύναμις ἐγένετο τῆς Ἐννοίας. Ἐννοεῖν ἐνενόει μὲν γὰρ ἀεὶ ἡ Ἔννοια τὴν προβολὴν, οὐ μέντοι γε προβάλλειν αὐτὴν αὐτὴ κατ' αὐτὴν καθ' ἑαυτὴν ἠδύνατο, ἀλλὰ ἃ ἐνενοεῖτο ἐνενόει. Ὅτε δὲ ἡ τοῦ Θελήματος δύναμις . . . τότε ἐνενοεῖτο προβάλλει ὁ ἐνενοεῖτο προέβαλε. . . . . ἢ περὶ τοῦ τῶν ὅλων δεσπότου· ὃς ἅμα τῷ νοηθῆναι καὶ ἐπιτετελεκέναι d. τοῦθ' ὅπερ ἠθέλησε, καὶ ἅμα τῷ θελῆσαι καὶ ἐννοεῖται τοῦθ' ὅπερ καὶ ἠθέλησε, τοῦτο ἐννοούμενος, ὃ καὶ θέλει, καὶ τότε θέλων, ὅτε ἐννοεῖται, ὅλος ἔννοια ὢν, ὅλος θέλημα, ὅλος νοῦς, ὅλος φῶς Epiphan. ὅλος ὀφθαλμὸς, ὅλος ἀκοὴ, ὅλος πηγὴ πάντων τῶν ἀγαθῶν. 1.6.2 ... τὴν πρώτην ὀγδοάδα, οὐ καθ' ὑπόβασιν ἄλλον ὑπὸ ἄλλου Αἰῶνα προβεβλῆσθαι, ἀλλ' ὁμοῦ καὶ εἰς ἅπαξ τὴν τῶν ἓξ Αἰώνων προβολὴν ὑπὸ τοῦ Προπάτορος καὶ τῆς Ἐννοίας αὐτοῦ τετέχθαι, ὡς αὐτὸς μαιωσάμενος, διαβεβαιοῦται. Καὶ οὐκέτι ἐκ Λόγου καὶ Ζωῆς Ἄνθρωπον καὶ Ἐκκλησίαν, καὶ ἐξ Ἀνθρώπου, ὡς οἱ ἄλλοι l. ὡς οἱ ἄλλοι· ἀλλ' ἐξ Ἀνθρώπου, καὶ Ἐκκλησίας Λόγον καὶ Ζωήν φασι τετέχθαι αὐτὸς καὶ οἱ αὐτοῦ· ἀλλὰ ἑτέρῳ τρόπῳ τοῦτο λέγουσιν· ὅτι ὅπερ ἐνενοήθη προβαλεῖν ὁ Προπάτωρ, τοῦτο Πατὴρ ἐκλήθη· ἐπεὶ δὲ ὁ προεβάλετο ἀλήθεια ἀληθῆ ἦν, τοῦτο Ἀλήθεια ὠνομάσθη· ὅτε οὖν ἠθέλησεν ἐπιδεῖξαι αὐτὸν ἑαυτὸν, 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. 1.6.3 Πολλὴ δὲ μάχη παρ' αὐτοῖς καὶ περὶ τοῦ Σωτῆρος. Οἱ μὲν γὰρ αὐτὸν ἐκ πάντων γεγονέναι λέγουσι· διὸ καὶ Εὐδοκητὸν καλεῖσθαι, ὅτι πᾶν τὸ πλήρωμα ηὐδόκησεν δι' αὐτοῦ δοξάσαι τὸν Πατέρα. Οἱ δὲ ἐκ μόνων τῶν δέκα Αἰώνων, τῶν ἀπὸ Λόγου καὶ Ζωῆς, προβεβλῆσθαι αὐτὸν λέγουσι, τὰ προ γονικὰ ὀνόματα διασώζοντα. Οἱ δὲ ἐκ τῶν δεκαδύο Αἰώνων τῶν ἐκ τοῦ Ἀνθρώπου καὶ Ζωῆς l. Ἐκκλησίας γενομένων· καὶ διὰ τοῦτο υἱὸν Ἀνθρώπου adj. ἑαυτὸν ὁμολογεῖ, ὡσανεὶ ἀπόγονον Ἀνθρώπου. Οἱ δὲ ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου Πνεύματος τῶν εἰς στήριγμα τοῦ Πληρώματος Int. προβεβλημένων γεγονέναι λέγουσιν αὐτόν· καὶ διὰ τοῦτο Χριστὸν λέγεσθαι αὐτὸν, τὴν τοῦ Πατρὸς, ἀφ' οὗ προεβλήθη, διασώζοντα προσηγορίαν. Ἄλλοι δὲ, ὡς εἰπεῖν, τινες ἐξ αὐτῶν ῥαψωδοὶ, τὸν Προπάτορα τῶν ὅλων, καὶ Προάρχην, καὶ Προανεννόητον Ἄνθρωπον λέγουσι καλεῖσθαι· καὶ τοῦτ' εἶναι τὸ μέγα καὶ ἀπόκρυφον μυστήριον, ὅτι ἡ ὑπὲρ τὰ ὅλα δύναμις καὶ ἐμπεριεκτικὴ τῶν πάντων Ἄνθρωπος καλεῖται· καὶ διὰ τοῦτο υἱὸν ἀνθρώπου ἑαυτὸν λέγειν τὸν Σωτῆρα. 1.7.1 Μάρκος δέ τις ..... γύναια καὶ ἄνδρας ὑπ' αὐτοῦ πεπλανημένα τε καὶ