EPIPHANES, whose name the old translator has chosen to render by _Clarus_, (probably not understanding it to be a proper name,) was the son of Carpocrates(699), but attached himself to the followers of Secundus(700). He died very young, being according to Clem. Alex. only seventeen at the time of his death, and was honoured as a god by the people of Cephalonia, the birth‐place of his mother and his own place of residence. He is identified with the CLARUS of the old translator of Irenæus; 1. because he is commonly reckoned next to Secundus(701); 2. because _Clarus_ is a literal rendering of Ἐπιφανής; 3. because the doctrines ascribed to Epiphanes are the same as those which are attributed in Irenæus to Clarus(702). He differed from his predecessors in not giving any _name_ (properly speaking) to the First Cause, but in calling him Μονότης, and his companion Ἐνότης, which may perhaps be rendered Soleness and Unity. These, he said, constituted only one being. This duopersonal Being produced, without separation from himself, a beginning of all things, comprehensible, but unbegotten and invisible, called the Monad, and with him another power denominated the One. This was his first tetrad; but in the rest he does not appear to have differed from the other Valentinians(703). PTOLEMY was a Valentinian, and is said to have been a disciple of Secundus and Epiphanes. It would appear from Irenæus that the system which he states at length, and which I have detailed above, was his actual system(704). Epiphanius indeed, quoting Irenæus(705), makes him say that this heretic and his disciples ascribed two wives to Bythus, Thought and Will, from whom he made the rest of the Æons to proceed. But it is evident from the version of the Ancient Interpreter that the actual words of Irenæus were Οἱ περὶ Πτολεμαῦον, which may mean either Ptolemy or his followers, and as Tertullian ascribes this tenet to his disciples, desirous of improving upon their master, we may safely conclude that Epiphanius does not intend to attribute it distinctly to Ptolemy, but either to him or to his followers. Of the followers of Ptolemy, Irenæus mentions the tenets of COLORBASUS particularly. He does not indeed name him, but Epiphanes(706) and Theodoret(707) have supplied that defect, nor is there any contradictory statement on the subject. He taught that the first ogdoad of Æons did not spring successively one pair from another, but that the first four after the First Cause and his Thought were created at once when the Forefather determined upon giving forth some being, that became the Father; as what he emitted was true, it was called the Truth: when he wished to manifest himself, then came Man; and those whom he then foresaw were the Church. Then Man spoke the Word, and from Man and the Church came Life(708).