Chapter XIV.—The System of the Sethians; Their Triad of Infinite Principles; Their Heresy Explained; Their Interpretation of the Incarnation.

Let us then see what the Sithians492    This is the form in which the name occurs in Hippolytus, but the correct one is Sethians. As regards this sect, see Irenæus, Contr. Hæres., i. 30; Tertullian, Præscript., c. lxvii.; Theodoret, Hæret. Fabul., i. 14; Epiphanius, Advers. Hæres., c. xxviii., xxxvii., and xxxix.; Augustine, De Hæret., c. xix.; Josephus, Antiq. Judaic., i. 2; Suidas on the word “Seth.” affirm. To these it appears that there are three definite principles of the universe, and that each of these principles possesses infinite powers. And when they speak of powers493    For δυνάμεις …λογιζέσθω, Bernays reads δυνάται…λογίζεσθαι:  “While these make (such) assertions, he is able to calculate,” etc. let him that heareth take into account that they make this statement. Everything whatsoever you discern by an act of intelligence, or also omit (to discern) as not being understood, this by nature is fitted to become each of the principles, as in the human soul every art whatsoever which is made the subject of instruction. Just for instance, he says, this child will be a musician, having waited the requisite time for (acquiring a knowledge of) the harp; or a geometrician, (having previously undergone the necessary study for acquiring a knowledge) of geometry; (or) a grammarian, (after having sufficiently studied) grammar; (or) a workman, (having acquired a practical acquaintance) with a handicraftsman’s business; and to one brought into contact with the rest of the arts a similar occurrence will take place. Now of principles, he says, the substances are light and darkness; and of these, spirit is intermediate without admixture. The spirit, however, is that which has its appointed place in the midst of darkness which is below, and light which is above. It is not spirit as a current of wind, or some gentle breeze that can be felt; but, as it were, some odour of ointment or of incense formed out of a compound. (It is) a subtle power, that insinuates itself by means of some impulsive quality in a fragrance, which is inconceivable and better than could be expressed by words. Since, however, light is above and darkness below, and spirit is intermediate in such a way as stated between these; and since light is so constituted, that, like a ray of the sun, it shines from above upon the underlying darkness; and again, since the fragrance of the spirit, holding an intermediate place, is extended and carried in every direction, as in the case of incense-offerings placed upon fire, we detect the fragrance that is being wafted in every direction: when, I say, there is a power of this description belonging unto the principles which are classified under three divisions, the power of spirit and light simultaneously exists in the darkness that is situated underneath them. But the darkness is a terrible water, into which light is absorbed and translated into a nature of the same description with spirit. The darkness, however, is not devoid of intelligence, but altogether reflective, and is conscious that, where the light has been abstracted from the darkness, the darkness remains isolated, invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is constrained, by all its reflection and understanding, to collect into itself the lustre and scintillation of light with the fragrance of the spirit. And it is possible to behold an image of the nature of these in the human countenance; for instance, the pupil of the eye, dark from the subjacent humours, (but) illuminated with spirit.  As, then, the darkness seeks after the splendour, that it may keep in bondage the spark, and may have perceptive power, so the light and spirit seek after the power that belongs to themselves, and strive to uprear, and towards each other to carry up their intermingled powers into the dark and formidable water lying underneath.

But all the powers of the three originating principles, which are as regards number indefinitely infinite, are each according to its own substance reflective and intelligent, unnumbered in multitude. And since what are reflective and intelligent are numberless in multitude, while they continue by themselves, they are all at rest. If, however, power approaches power, the dissimilarity of (what is set in) juxtaposition produces a certain motion and energy, which are formed from the motion resulting from the concourse effected by the juxtaposition of the coalescing powers.  For the concourse of the powers ensues, just like any mark of a seal494    Or, “form of a seal.” that is impressed by means of the concourse correspondingly with (the seal) which prints the figure on the substances that are brought up (into contact with it). Since, therefore, the powers of the three principles are infinite in number, and from infinite powers (arise) infinite concourses, images of infinite seals are necessarily produced.  These images, therefore, are the forms of the different sorts of animals. From the first great concourse, then, of the three principles, ensues a certain great form, a seal of heaven and earth. The heaven and the earth have a figure similar to the womb, having a navel in the midst; and if, he says, any one is desirous of bringing this figure under the organ of vision, let him artfully scrutinize the pregnant womb of whatsoever animal he wishes, and he will discover an image of the heaven and the earth, and of the things which in the midst of all are unalterably situated underneath.

(And so it is, that the first great concourse of the three principles) has produced such a figure of heaven and earth as is similar to a womb after the first coition. But, again, in the midst of the heaven and the earth have been generated infinite concourses of powers. And each concourse did not effect and fashion anything else than a seal of heaven and earth similar to a womb. But, again, in the earth, from the infinite seals are produced infinite crowds of various animals. But into all this infinity of the different animals under heaven is diffused and distributed, along with the light, the fragrance of the Spirit from above. From the water, therefore, has been produced a first-begotten originating principle, viz., wind, (which is) violent and boisterous, and a cause of all generation. For producing a sort of ferment in the waters, (the wind) uplifts waves out of the waters; and the motion495    Or, “production.” of the waves, just as when some impulsive power of pregnancy is the origin of the production of a man or mind,496    This is Cruice’s mode of supplying the hiatus. Miller has “man or ox.” is caused when (the ocean), excited by the impulsive power of spirit, is propelled forward. When, however, this wave that has been raised out of the water by the wind, and rendered pregnant in its nature, has within itself obtained the power, possessed by the female, of generation, it holds together the light scattered from above along with the fragrance of the spirit—that is, mind moulded in the different species. And this (light) is a perfect God, who from the unbegotten radiance above, and from the spirit, is borne down into human nature as into a temple, by the impulsive power of Nature, and by the motion of wind. And it is produced from water being commingled497    Or, “concealed.” and blended with bodies as if it were a salt498    ἅλας τῶν γενομένων:  Miller reads ἀλάλων of existent things, and a light of darkness. And it struggles to be released from bodies, and is not able to find liberation and an egress for itself. For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences),499    The hiatus, as filled up by Miller, is adopted above. The Abbe Cruice suggests the following emendation: “For there has been intermingled a certain very diminutive spark from the light (subsisting) along with the supernal fragrance, from the spirit producing, like a ray, composition in things dissolved, and dissolution in things compounded.” as, says he, (David) remarks in a psalm.500    Ps. xxix. 3. Every thought, then, and solicitude actuating the supernal light is as to how and in what manner mind may be liberated, by the death of the depraved and dark body, from the Father that is below, which is the wind that with noise501    βρόμῳ: some read βρασμῷ, i.e., agitation, literally a boiling up. and tumult uplifted the waves, and who generated a perfect mind his own Son; not, however, being his peculiar (offspring) substantially. For he was a ray (sent down) from above, from that perfect light, (and) was overpowered in the dark,502    σκοτεινῷ:  some read σκολῷ (which is of similar import), crooked, i.e., involved, obscure. and formidable, and bitter, and defiled water; and he is a luminous spirit borne down over the water.503    Or, “the light.” When, therefore, the waves that have been upreared from the waters have received within themselves the power of generation possessed by females, they contain, as a certain womb, in different species, the infused radiance, so as that it is visible in the case of all animals.504    A hiatus occurs here. The deficiency is supplied by Cruice from previous statements of Hippolytus, and is adopted above. But the wind, at the same time fierce and formidable,505    Or, “strong.” whirling along, is, in respect of its hissing sound, like a serpent.506    This passage is obscure. The translation above follows Schneidewin and Cruice. Miller’s text would seem capable of this meaning: “The wind, simultaneously fierce and formidable, is whirled along like a trailing serpent supplied with wings.” His text is, τῷ σύρματι ὄφει παραπλήσιος πτέρωτος, but suggests πτερωτῷ· ὡς ἀπὸ

First, then, from the wind—that is, from the serpent—has resulted the originating principle of generation in the manner declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit had been received, he says, into the polluted and baneful (and) disordered womb, the serpent—the wind of the darkness, the first-begotten of the waters—enters within and produces man, and the impure womb neither loves nor recognises any other form. The perfect Word of supernal light being therefore assimilated (in form) to the beast, (that is,) the serpent, entered into the defiled womb, having deceived (the womb) through the similitude of the beast itself, in order that (the Word) may loose the chains that encircle the perfect mind which has been begotten amidst impurity of womb by the primal offspring of water, (namely,) serpent, wind, (and) beast.507    Schneidewin has a full stop after “wind,” and begins the next sentence with θηρίου (beast). This, he says, is the form of the servant,508    Phil. ii. 7. and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs509    Acts ii. 24. which were in that darkness. Nay, more than this was requisite; for after his entrance510    Miller would read μετὰ τὰ…ἐξελθὼν, “after the foul mysteries of the womb he went forth,” etc. into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water.511    John iv. 7–14. For πιεῖν some read ποιεῖν, “a course which he must pursue who,” etc. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment.

[19] Ἴδωμεν οὖν τί λέγουσιν οἱ Σηθιανοί. τούτοις δοκεῖ τῶν ὅλων εἶναι τρεῖς ἀρχὰς περιωρισμένας, ἑκάστην δὲ τῶν ἀρχῶν ἀπείρους ἔχειν δυνάμεις. δυνάμεις δὲ αὐτῶν [λεγόντων] λογιζέσθω ὁ ἀκούων τοῦτο αὐτοὺς λέγειν: πᾶν ὅ τι νοήσει ἐπινοεῖς ἢ καὶ παραλείπεις μὴ νοηθέν, τοῦτο ἑκάστη τῶν ἀρχῶν πέφυκε γενέσθαι, ὡς ἐν ἀνθρωπί[νῃ] ψυχῇ πᾶσα ἡτισοῦν διδασκομένη τέχνη: οἷον εἰ, φησί, γενή[σε]ται [τοῦτο] τὸ παιδίον αὐλητὴς ἐγχρονίσαν αὐλητῇ, ἢ γεωμέτρης γεωμέτρῃ, γραμματικὸς γραμματικῷ, τέκτων τέκτονι, καὶ ταῖς ἄλλαις ἁπάσαις τέχναις ἐγγὺς γινομένῳ ὁμοίως συμβήσεται. αἱ δὲ τῶν ἀρχῶν, φησίν, οὐσίαι [εἰσὶ] φῶς καὶ σκότος: τούτων δέ ἐστιν ἐν μέσῳ πνεῦμα ἀκέραιον. τὸ δὲ πνεῦμα, τὸ τεταγμένον ἐν μέσῳ τοῦ σκότους, ὅπερ ἐστὶ κάτω, καὶ τοῦ φωτός, ὅπερ ἐστὶν ἄνω, οὐκ ἔστι πνεῦμα ὡς ἄνεμος ἢ ῥιπὴ ἢ λεπτή τις αὔρα νοηθῆναι δυναμένη, ἀλλ' οἱονεὶ μύρου τις ὀσμὴ ἢ θυμιάματος ἐκ συνθέσεως κατεσκευ(α)σμένου, λεπτὴ διοδεύουσα δύναμις ἀνεπινοήτῳ τινὶ καὶ κρείττονι ἢ λόγῳ ἔστιν ἐξειπεῖν [φορᾷ] εὐωδία[ς]. ἐπειδὴ [δὲ] ἄνω ἐστὶ τὸ φῶς καὶ κάτω [τὸ] σκότος καὶ τούτων, ὡς ἔφην, τοιουτότροπον ὂν μέσον τὸ πνεῦμα, τὸ δὴ φῶς πέφυκε καθάπερ ἀκτὶς ἡλίου ἄνωθεν ἐλλάμπειν εἰς τὸ ὑποκείμενον σκότος: ἀνάπαλιν δὲ ἡ τοῦ πνεύματος εὐωδία, μέση[ν] ἔχουσα τάξιν, ἐκτείνεται καὶ φέρεται πανταχῇ_ὥσ[περ] [ἐπὶ] τῶν ἐν πυρὶ θυμιαμάτων τὴν εὐωδίαν πανταχῇ φερομένην ἐπεγνώκαμεν. _τοιαύτης δὲ οὔσης τῆς δυνάμεως τῶν [δι]ῃρημένων τριχῶς, τοῦ πνεύματος καὶ τοῦ φωτὸς ὁμοῦ ἡ δύναμίς ἐστιν ἐν τῷ σκότει τῷ κάτωθεν αὐτῶν τεταγμένῳ. Τὸ δὲ σκότος ὕδωρ ἐστί, [φησί,] φοβερόν, εἰς ὃ κατέσπασται καὶ μετενήνεκται εἰς τὴν τοιαύτην φύσιν μετὰ τοῦ πνεύματος τὸ φῶς. τὸ δὲ σκότος ἀσύνετον οὐκ ἔστιν, ἀλλὰ φρόνιμον παντελῶς, καὶ οἶδεν ὅτι, ἂν ἀπαρθῇ τὸ φῶς ἀπὸ τοῦ σκότους, μενεῖ τὸ σκότος ἔρημον, ἀφανές, ἀλαμπές, ἀδύναμον, ἄπρακτον, ἀσθενές. διὸ [δὴ] πάσῃ φρονήσει καὶ συνέσει βιάζεται κατέχειν εἰς ἑαυτὸ τὴν λαμπηδόνα καὶ [τὸν] σπινθῆρα τοῦ φωτὸς μετὰ τῆς τοῦ πνεύματος εὐωδίας. καὶ τούτων ἔστιν, [φησίν,] ἰδεῖν τῆς φύσεως εἰκόνα κατὰ πρόσωπον ἀνθρώπου, κόρην ὀφθαλμοῦ, σκοτεινὴν [μὲν φαινομένην] ἐκ τῶν ὑποκειμένων ὑδάτων, πεφωτισμένην [δὲ τῷ] πνεύματι. ὡς οὖν ἀντιποιεῖται τὸ σκότος τῆς λαμπηδόνος, ἵνα ἔχῃ τὸν σπινθῆρα δουλεύοντα καὶ βλέπῃ, οὕτως ἀντιποιεῖται τὸ φῶς καὶ τὸ πνεῦμα τῆς δυνάμεως τῆς ἑαυτῶν, καὶ σπεύδουσιν ἆραι καὶ ἀνακομίσασθαι πρὸς ἑαυτὰ τὰς μεμιγμένας αὑτῶν δυνάμεις εἰς τὸ ὑποκείμενον ὕδωρ σκοτεινὸν καὶ φοβερόν. Πᾶσαι δὲ αἱ δυνάμεις τῶν τριῶν ἀρχῶν, οὖσαι κατ' ἀριθμὸν ἀπειράκις ἄπειροι, εἰσὶν ἑκάστη κατὰ τὴν οὐσίαν τὴν ἑαυτῆς φρόνιμοι [καὶ] νοεραί. ἀναρίθμητοι [δὲ] τὸ πλῆθος φρόνιμοί τε οὖσαι καὶ νοεραί, ἐπειδὰν [μὲν] μένωσι καθ' αὑτάς, ἡσυχάζουσι πᾶσαι, ἐὰν δὲ πλησιάσῃ δύναμις δυνάμει, ἡ ἀνομοιότης τῆς παραθέσεως ἐργάζεται κίνησίν τινα καὶ ἐνέργειαν ἀπὸ τῆς κινήσεως, μεμορφωμένην κατὰ τὴν συνδρομὴν [τῆς παραθέσεως] τῶν συνελθουσῶν δυνάμεων. γίνεται γὰρ τῶν δυνάμεων ἡ συνδρομὴ οἱονεί τις τύπος ἀπὸ πληγῆς σφραγῖδος [κατὰ συνδρομήν], παραπλησίως [πρὸς] τῷ [εἰς κηρὸν] ἐκτυποῦντι τὰς ἀναφερομένας οὐσίας. ἐπεὶ οὖν ἄπειροι μὲν κατ' ἀριθμὸν τῶν τριῶν ἀρχῶν αἱ δυνάμεις [εἰσίν], ἐκ δὲ τῶν ἀπείρων δυνάμεων ἄπειροι συνδρομαί, ἀναγκαίως γεγόνασιν ἀπείρων σφραγίδων εἰκόνες. αὗται οὖν εἰσιν αἱ εἰκόνες αἱ τῶν διαφόρων ζῴων ἰδέαι. γέγονεν οὖν ἐκ [τῆς] πρώτης τῶν τριῶν ἀρχῶν συνδρομῆς μεγάλης [μεγάλη τις] ἰδέα σφραγῖδος, οὐρανὸς καὶ γῆ. σχῆμα δὲ ἔχουσιν ὁ οὐρανὸς καὶ ἡ γῆ μήτρᾳ παραπλήσιον, τὸν ὀμφαλὸν ἐχούσῃ μέσον. καὶ εἰ, φησίν, ὑπὸ ὄψιν ἀγαγεῖν θέλει τις τὸ σχῆμα τοῦτο, ἔγκυον μήτραν ὁποίου βούλεται ζῴου τεχνικῶς ἐρευνησάτω, καὶ εὑρήσει τὸ ἐκτύπωμα τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ τῶν ἐν μέσῳ πάντων ἀπαραλ[λ]άκτως ὑποκείμενον. γέγονε δὴ οὐρανοῦ καὶ γῆς τὸ (σ)χῆμα τοιοῦτον οἱονεὶ μήτρᾳ παραπλήσιον κατὰ τὴν πρώτην συνδρομήν: ἐν [δ'] αὖ τῷ μέσῳ τοῦ οὐρανοῦ καὶ τῆ[ς] γῆ[ς] γεγόνασιν ἄπειροι δυνάμεων συνδρομαί. καὶ ἑκάστη συνδρομὴ οὐκ ἄλλο τι εἰργάσατο καὶ ἐξετύπωσεν ἢ σφραγῖδα οὐρανοῦ καὶ γῆ[ς] παραπλήσιον μήτρᾳ. ἐν αὐτῇ δὲ [τῇ γῇ] ἀνέφυσαν ἐκ τῶν ἀπείρων σφραγίδων διαφόρων ζῴων ἄπειρα πλήθη. εἰς δὲ ταύτην πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν [ἐν] τῶν διαφόρων ζῴων ἀπειρίαν κατέσπαρται καὶ καταμεμέρισται μετὰ τοῦ φωτὸς ἡ τοῦ πνεύματος ἄνωθεν εὐωδία. Γέγονεν οὖν ἐκ τοῦ ὕδατος πρωτόγονος ἀρχή, ἄνεμος σφοδρὸς καὶ λάβρος καὶ πάσης γενέσεως αἴτιος. βρασμὸν γάρ τινα ἐμποιῶν τοῖς ὕδασιν ἀπὸ τῶν ὑδάτων διεγείρει κύματα: ἡ δὲ τῶν κυμάτων κίνησις, οἱονεί τις οὖσα ὁρμή, [ἀρχὴ τῇ φύσει ἐστὶ τοῦ] ἐγκύμονα γεγονέναι τοῦ ἀνθρώπου ἢ τοῦ νοῦ, ὁπόταν ὑπὸ τῆς τοῦ πνεύματος ὁρμῆς ὀργήσασα [πρὸς γένεσιν] ἐπείγηται. ἐπὰν δὲ τοῦτο τὸ κῦμα ὑπὸ τοῦ ἀνέμου ἐκ τοῦ ὕδατος ἐγερθὲν καὶ ἐγκύμονα ἐργασάμενον τὴν φύσιν γέννημα θηλείας εἰλήφῃ [ἐν] ἑαυτῷ, κατέχει τὸ κατεσπαρμένον φῶς ἄνωθεν μετὰ τῆς τοῦ πνεύματος εὐωδίας, τουτέστι νοῦν μεμορφωμένον ἐν τοῖς διαφόροις εἴδεσιν, ὅ[ς] ἐστι τέλειος θεός. [ὃς] ἐξ ἀγεννήτου φωτὸς ἄνωθεν καὶ πνεύματος κατενηνεγμένος εἰς ἀνθρωπίνην φύσιν ὥσπερ εἰς ναόν, φορᾷ φύσεως καὶ ἀνέμου κινήματι γεννηθεὶς ἐξ ὕδατος, συγκεκραμένος καὶ καταμεμιγμένος τοῖς σώμασιν_οἱονεὶ ἅλα[ς] τῶν γενομένων ὑπάρχων καὶ φῶς τοῦ σκότους_, ἀπὸ τῶν σωμάτων σπεύδει λυθῆναι, καὶ μὴ δυνάμενος τὴν λύσιν εὑρεῖν καὶ τὴν διέξοδον ἑαυτῷ_ καταμέμικται γάρ, σπινθήρ τις ἐλάχιστος [ὤν], ἀπ[οκριθὲν ἀπόσπας]μα ἄνωθεν ἀ[πὸ τοῦ φωτός, ἀκτῖ]νος δίκην ἐν το[ῖς πο]λυσυγκρίτοις [τοῦ σώματος]_, [«ἐβόα ἐξ ὑδάτων] πολλῶν», ὡς, φησίν, ἐν τῷ ψαλμῷ λέγεται. πᾶσα οὖν [ἡ] φροντὶς καὶ ἐπιμέλεια τοῦ φωτὸς [τοῦ] ἄνω ἐστί, πῶς καὶ τίνα τρόπον ἀπ(ὸ) τοῦ θανάτου τοῦ πονηροῦ καὶ σκοτεινοῦ σώματος ἀπολυθείη ὁ νοῦς, [τουτέστιν] ἀπὸ τοῦ πατρὸς τοῦ κάτω, ὅ[ς] ἐστιν ὁ ἄνεμος [ἐν] βρ[α]σμῷ καὶ ταράχῳ ἐπεγείρας κύματα καὶ γεννήσας νοῦν τέλειον υἱὸν ἑαυτῷ, οὐκ ὄντα ἴδιον αὐτοῦ κατ' οὐσίαν. ἄνωθεν γὰρ ἦν ἀκτὶς ἀπὸ τοῦ τελείου φωτὸς ἐκείνου, ἐν τῷ σκοτει[ν]ῷ καὶ φοβερῷ καὶ πικρῷ καὶ μιαρῷ ὕδατι κεκρατημένος, ὅ[σ]περ ἐστὶ «πνεῦμα» φωτεινὸν «ἐπιφερόμενον ἐπάνω τοῦ ὕδατος». ἐπεὶ οὖν *ημάτων κύματα * διαφόροις γ*εσι μήτρα τις * κατεσπαρμέν* ὡς ἐπὶ πάντων τῶν ζῴων θεωρεῖται. ὁ δὲ ἄνεμος, λάβρος ὁμοῦ καὶ [σ]φοδρὸς φερόμενος, ἐστὶ [τῷ] σύρματι ὄφεως παραπλήσιος, πτερωτός, [καὶ] ἀπὸ τοῦ ἀνέμου_τουτέστιν ἀπὸ τοῦ ὄφεως_ἡ ἀρχὴ τῆς γεννήσεως τὸν εἰρημένον τρόπον γέγονε, πάντων ὁμοῦ τὴν ἀρχὴν τῆς γεννήσεως [ἀπ' αὐτοῦ] εἰληφότων. Ἐπεὶ οὖν κατείληπται τὸ φῶς καὶ τὸ πνεῦμα εἰς τὴν ἀκάθαρτον, φησί, καὶ πολυπήμονα μήτραν ἄτακτον, εἰς ἣν ὁ ὄφις εἰσερχόμενος, ὁ ἄνεμος τοῦ σκότους, ὁ πρωτόγονος τῶν ὑδάτων, γεννᾷ τὸν ἄνθρωπον, καὶ ἄλλο οὐδὲν εἶδος οὔτε ἀγαπᾷ οὔτε γνωρίζει ἡ ἀκάθαρτος μήτρα, ὁμοιωθεὶς οὖν ὁ ἄνωθεν τοῦ φωτὸς τέλειος λόγος τῷ θηρίῳ, τῷ ὄφει, εἰσῆλθεν εἰς τὴν ἀκάθαρτον μήτραν, ἐξαπατήσας αὐτὴν τοῦ θηρίου τῷ ὁμοιώματι, ἵνα λύσῃ τὰ δεσμὰ τὰ περικείμενα τῷ τελείῳ νοΐ, τῷ γεννωμένῳ ἐν ἀκαθαρσίᾳ μήτρας ὑπὸ τοῦ πρωτοτόκου [τοῦ] ὕδατος ὄφεως, ἀνέμου, θηρίου. αὕτη, φησίν, ἐστὶν «ἡ τοῦ δούλου μορφή», καὶ αὕτη ἡ ἀνάγκη τοῦ κατελθεῖν τὸν λόγον τοῦ θεοῦ εἰς μήτραν παρθένου. ἀλλ' οὐκ ἔστι, φησίν, ἀρκετὸν τὸ εἰσεληλυθέναι τὸν τέλειον ἄνθρωπον, [τὸν] λόγον, εἰς μήτραν παρθένου καὶ «λῦσαι τὰς ὠδῖνας» τὰς ἐν ἐκείνῳ τῷ σκότει: ἀλλὰ γὰρ μετὰ τὸ [εἰς τὰ] ἐν μήτρᾳ μυστήρια μυσερὰ εἰσελθεῖν ἀπελούσατο καὶ ἔπιε τὸ ποτήριον «ζῶντος ὕδατος» «ἁλλομένου», ὃ δεῖ πάντα πιεῖν τὸν μέλλοντα ἀποδιδύσκεσθαι τὴν δουλικὴν μορφὴν καὶ ἐπενδύσασθαι ἔνδυμα οὐράνιον.