Ἀπὸ δὲ τῶν δεκαδύο ὁ δωδέκατος καὶ νεώτατος πάντων τῶν εἰκοσιοκτὼ Αἰώνων, θῆλυς ὢν καὶ καλούμενος Σοφία, κατενόησε τὸ πλῆθος καὶ τὴν δύναμιν τῶν γεγεννηκότων Αἰώνων, καὶ ἀνέδραμεν εἰς τὸ βάθος τὸ τοῦ Πατρός. “But the twelfth of the twelve, and the youngest of all the eight and twenty aeons, who is a female and called Sophia, considered the number and power of those aeons who were begotten (?) and went on high to the height of the Father”: Hippolytus, _op. cit._ Bk VI. c. 30, p. 283, Cruice. The “eight and twenty aeons” shows that Valentinus, according to Hippolytus, did _not_ reckon Bythos and Sige in the first Ogdoad. Footnote 369: A further proof that the primitive doctrine of Valentinus did not give a spouse to Bythos. Footnote 370: Ἐν μὲν γὰρ τῷ ἀγεννήτῳ, φησίν, ἔστι πάντα ὁμοῦ· (ὁμοῦ seems here to mean “without distinction of time or place.” Cf. the “None is afore or after other” of the Athanasian Creed) ἐν δὲ τοῖς γεννητοῖς, τὸ μὲν θῆλυ ἔστιν οὐσίας προβλητικόν, τὸ δὲ ἄρρεν μορφωτικὸν τῆς ὑπὸ τοῦ θήλεως προβαλλομένης οὐσίας. Hippolytus, _op. cit._ Bk VI. c. 30, p. 284, Cruice. Footnote 371: Καὶ τοῦτο ἐστί, φησίν, ὃ λέγει Μωϋσῆς· “ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος.” “And this, he says, is the saying of Moses. ‘And the earth was _invisible_ and unshapen’”—a curious variant of the A.V., Hippolytus, _loc. cit._ He goes on to say that this is “the good and heavenly Jerusalem,” the land in which the children of Israel are promised milk and honey. It should be noticed, however, that even this unshapen being, like all the Sophias, was identified with the Earth. Footnote 372: Hippolytus, _op. cit._ Bk VI. c. 31, pp. 284, 285. Irenaeus, Bk I. cc. 1, 4, p. 21, Harvey, says that Monogenes [Nous] put forth (πρόβαλε) the pair κατὰ προμήθειαν τοῦ Πατρὸς, apparently without the aid of his partner Aletheia. Hippolytus’ account is the simpler, as making all the Pleroma thus descend from a single pair, and is therefore, probably, the earlier. Footnote 373: Hippolytus, _loc. cit._, says that this new aeon was called Ὅρος “Horus,” or “The Limit,” because he separates the Pleroma or Fulness from the Hysterema or Deficiency (_i.e._ that which lacks God), which is one of those puns which will be familiar to all Egyptologists (see Erman, _Life in Ancient Egypt_, Eng. ed. p. 396, for other examples). He is also said to have been called Metocheus or the Partaker, because he shares in the Deficiency, doubtless as being partly outside the Pleroma. His name of Horus was probably suggested by that of the old Egyptian god whose figure must have been familiar to every Alexandrian. In the IInd century A.D., this last generally appears with hawk’s head and human body dressed in the cuirass and boots of a Roman gendarme or _stationarius_, which would be appropriate enough for a sentinel or guard. Footnote 374: Hippolytus, _loc. cit._ pp. 284, 285, Cruice.