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likewise in His having said, "And what I should say, I know not." And they teach that He thus indicated three classes of men: the material, in His reply to the one who said, "I will follow you," "the Son of Man has nowhere to lay His head;" the psychical, in His having said 1.424 to the one who said, "I will follow you, but first permit me to say farewell to those at home," "No one who puts his hand to the plough and looks back is fit for the kingdom of heaven." For they say this one is of the intermediate sort. And likewise that one who confessed to have done most parts of righteousness, then was unwilling to follow, but was overcome by wealth so as not to become perfect, they maintain that this one also was of the psychical class; the spiritual, in His saying, "Let the dead bury their own dead; but you go and proclaim the kingdom of God," and in the case of Zacchaeus the tax collector, saying, "Make haste and come down, for today I must stay at your house;" for they declare these to have been of the spiritual class. And the parable of the leaven, which the woman is said to have hidden in three measures of meal, they say indicates the three classes. For they teach that the woman is said to be Sophia, and the three measures of meal the three classes of men, spiritual, psychical, and earthly; and they teach that the leaven is said to be the Savior himself. And that Paul also explicitly mentioned earthly, psychical, and spiritual men; where he says, "as is the earthly man, so also are those who are earthly," and where, "but the psychical man does not receive the things of the spirit," and where, "the spiritual man judges all things." But they say that "the psychical man does not receive the things of the spirit" was said of the Demiurge, who, being psychical, did not know either the Mother, who is spiritual, or her seed, or the Aeons in the Pleroma. And that the Savior took up the firstfruits of those whom He was to save, they say Paul stated: "And if the firstfruit is holy, so is the lump," teaching that the firstfruit is said to be the spiritual, and the lump is we, that is, the psychical church, whose lump they say He took up and mixed in Himself, since He himself was the leaven. 26. And that Achamoth wandered outside the Pleroma and was 1.425 formed by Christ and sought by the Savior, they say He indicates in His saying that He had come for the lost sheep. For they explain that the lost sheep is said to be their Mother, from whom they maintain the church here was sown; and the wandering is the sojourn outside the Pleroma in all the passions, from which they suppose matter came to be. And the woman who sweeps the house and finds the drachma, they relate is said to be the Sophia above, who, having lost her Enthymesis, later, after all things were cleansed through the advent of the Savior, finds it. Therefore, according to them, this one is also restored within the Pleroma. And Simeon, who took Christ into his arms and gave thanks to God and said, "Now you are releasing your servant, Master, according to your word in peace," they say is a type of the Demiurge, who, when the Savior came, learned of his own transfer and gave thanks to the Deep. And through Anna, the prophetess proclaimed in the Gospel, who had lived with her husband for seven years, and for the rest of all her time had remained a widow, until she saw the Savior and recognized Him and spoke of Him to all, they maintain that Achamoth is most clearly indicated, who, having seen the Savior then for a short time with those of His age, for all the remaining time, abiding in the Middle Place, was awaiting Him, when He would come again and restore her to her own syzygy. And that her name was indicated by the Savior in His having said, "And wisdom was justified by her children

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ὡσαύτως ἐν τῷ εἰρηκέναι «καὶ τί εἴπω οὐκ οἶδα». Τρία δὲ γένη ἀνθρώπων οὕτως δεδειχέναι διδάσκουσιν αὐτόν· τὸ μὲν ὑλικὸν ἐν τῷ ἀποκριθῆναι τῷ λέγοντι· ἀκολουθήσω σοι «οὐκ ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ποῦ τὴν κεφαλὴν κλίνῃ»· τὸ δὲ ψυχικὸν ἐν τῷ εἰρη1.424 κέναι τῷ εἰπόντι· ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι πρῶτον ἀποτάξασθαι τοῖς οἰκείοις «οὐδεὶς ἐπ' ἄροτρον τὴν χεῖρα ἐπιβαλὼν καὶ εἰς τὰ ὀπίσω βλέπων εὔθετός ἐστιν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν» τοῦτον γὰρ λέγουσι τῶν μέσων εἶναι· κἀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου ἡττηθέντα πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους γεγονέναι θέλουσι· τὸ δὲ πνευματικὸν ἐν τῷ εἰπεῖν «ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς διάγγελλε τὴν βασιλείαν τοῦ θεοῦ», καὶ ἐπὶ Ζακχαίου τοῦ τελώνου εἰπών «σπεύσας κατάβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ σου δεῖ με μεῖναι»· τούτους γὰρ πνευματικοῦ γένους καταγγέλλουσι γεγονέναι. καὶ τὴν τῆς ζύμης παραβολήν, ἣν ἡ γυνὴ ἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη δηλοῦν λέγουσι. γυναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν, ἀλεύρου δὲ σάτα τρία τὰ τρία γένη τῶν ἀνθρώπων, πνευματικὸν ψυχικὸν χοϊκόν· ζύμην δὲ αὐτὸν τὸν σωτῆρα εἰρῆσθαι διδάσκουσι. καὶ τὸν Παῦλον δὲ διαρρήδην εἰρηκέναι χοϊκοὺς ψυχικοὺς πνευματικούς· ὅπου μέν «οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί», ὅπου δέ «ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος», ὅπου δέ «πνευματικὸς ἀνακρίνει τὰ πάντα». τὸ δέ «ψυχικὸς δὲ οὐ δέχεται τὰ τοῦ πνεύματος» ἐπὶ τοῦ ∆ημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα μὴ ἐγνωκέναι μήτε τὴν Μητέρα πνευματικὴν οὖσαν μήτε τὸ σπέρμα αὐτῆς μήτε τοὺς ἐν τῷ Πληρώματι Αἰῶνας. ὅτι δὲ ὧν ἤμελλε σῴζειν ὁ Σωτήρ, τούτων τὰς ἀπαρχὰς ἀνέλαβεν τὸν Παῦλον εἰρηκέναι «καὶ εἰ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα», ἀπαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες, φύραμα δὲ ἡμᾶς τουτέστιν τὴν ψυχικὴν ἐκκλησίαν, ἧς τὸ φύραμα ἀνειληφέναι λέγουσιν αὐτὸν καὶ ἐν αὑτῷ συνανεστακέναι, ἐπειδὴ ἦν αὐτὸς ζύμη. 26. Καὶ ὅτι ἐπλανήθη ἡ Ἀχαμὼθ ἐκτὸς τοῦ Πληρώματος καὶ ἐμορ1.425 φώθη ὑπὸ τοῦ Χριστοῦ καὶ ἀνεζητήθη ὑπὸ τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ εἰπεῖν αὐτὸν ἐληλυθέναι ἐπὶ τὸ πεπλανημένον πρόβατον. πρόβατον μὲν γὰρ πεπλανημένον τὴν Μητέρα αὐτῶν ἐξηγοῦνται λέγεσθαι, ἐξ ἧς τὴν ὧδε θέλουσιν ἐσπάρθαι ἐκκλησίαν· πλάνην δὲ τὴν ἐκτὸς Πληρώματος ἐν πᾶσι τοῖς πάθεσι διατριβήν, ἐξ ὧν γεγονέναι τὴν ὕλην ὑποτίθενται. τὴν δὲ γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν καὶ εὑρίσκουσαν τὴν δραχμὴν τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα τὴν Ἐνθύμησιν αὐτῆς, ὕστερον καθαρισθέντων πάντων διὰ τῆς τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν. διὸ καὶ ταύτην ἀποκαθίστασθαι κατ' αὐτοὺς ἐντὸς Πληρώματος. Συμεῶνα δὲ τὸν εἰς τὰς ἀγκάλας λαβόντα τὸν Χριστὸν καὶ εὐχαριστήσαντα τῷ θεῷ καὶ εἰπόντα «νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ» τύπον εἶναι τοῦ ∆ημιουργοῦ λέγουσιν, ὃς ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν μετάθεσιν αὐτοῦ καὶ ηὐχαρίστησε τῷ Βυθῷ. καὶ διὰ τῆς Ἄννας τῆς ἐν τῷ εὐαγγελίῳ κηρυσσομένης προφήτιδος, ἑπτὰ ἔτη μετὰ ἀνδρὸς ἐζηκυίας, τὸν δὲ λοιπὸν ἅπαντα χρόνον χήρας μεμενηκυίας, ἄχρις οὗ τὸν σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν καὶ ἐλάλει περὶ αὐτοῦ πᾶσι, φανερώτατα τὴν Ἀχαμὼθ μηνύεσθαι διορίζονται, ἥτις πρὸς ὀλίγον ἰδοῦσα τότε τὸν Σωτῆρα μετὰ τῶν ἡλικιωτῶν αὐτοῦ, τῷ λοιπῷ χρόνῳ παντὶ μένουσα ἐν τῇ Μεσότητι προσεδέχετο αὐτόν, πότε πάλιν ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ αὐτῆς συζυγίᾳ. καὶ τὸ ὄνομα δὲ αὐτῆς μεμηνῦσθαι ὑπὸ τοῦ σωτῆρος ἐν τῷ εἰρηκέναι «καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων