Amélineau, _Gnost. Ég._ p. 226. The _Excerpta Theodoti_, on which he relies, says (fr. 78): Μέχρι τοῦ βαπτίσματος οὖν ἡ εἱμαρμένη, φασίν, ἀληθής· μετὰ δὲ τοῦτο οὐκ ἔτι ἀληθεύουσιν οἱ ἀστρολόγοι. Ἔστι δὲ οὐ τὸ λουτρὸν μόνον τὸ ἐλευθεροῦν, ἀλλὰ καὶ ἡ γνῶσις τίνες ἦμεν, τί γεγόναμεν, ποῦ ἦμεν, ἢ ποῦ ἐνεβλήθημεν, ποῦ σπεύδομεν, πόθεν λυτρούμεθα, τί γέννησις τί ἀναγέννησις. “Until baptism then, they say the destiny [he is talking of that which is foretold by the stars] holds good; but thereafter the astrologers’ predictions are no longer unerring. For the [baptismal] font not only sets us free, but is also the _Gnosis_ which teaches us what we are, why we have come into being, where we are, or whither we have been cast up, whither we are hastening, from what we have been redeemed, why there is birth, and why re-birth.” For baptism was to the Valentinian initiation, and a mystagogue of Eleusis would have expressed himself no differently. Footnote 401: Irenaeus, Bk I. c. 1, § 13, pp. 60-62, Harvey; Amélineau, _Gnost. Ég._ p. 226, and _Excerpta Theodoti_ there quoted. Footnote 402: Hippolytus, _op. cit._ Bk VI. c. 35, pp. 295, 296, Cruice: Ὁ δὲ Ἰησοῦς, ὁ καινὸς ἄνθρωπος, ἀπὸ Πνεύματος Ἁγίου [καὶ τοῦ Ὑψίστου], τουτέστι τῆς Σοφίας καὶ τοῦ Δημιουργοῦ, ἵνα τὴν μὲν πλάσιν καὶ κατασκευὴν τοῦ σώματος αὐτοῦ ὁ Δημιουργὸς καταρτίσῃ, τὴν δὲ οὐσίαν αὐτοῦ τὸ Πνεῦμα παράσχῃ τὸ Ἅγιον, καὶ γένηται Λόγος ἐπουράνιος ἀπὸ τῆς Ὀγδοάδος γεννηθεὶς διὰ Μαρίας. “But Jesus, the new man, [has come into being] by the Holy Spirit and by the Highest, that is by Sophia and the Demiurge, so that the Demiurge might put together the mould and constitution of His body and that the Holy Spirit might provide its substance; and that He might become the Heavenly Logos ... when born of Mary.” According to this, the body of Jesus was a “psychic” or animal one; yet Hippolytus says immediately afterwards (p. 296, Cruice), that it was on this that there was a division between the Italic and the Oriental Schools of Valentinians, the former with Heracleon and Ptolemy saying that the body of Jesus was an animal one, the Holy Spirit coming on Him as a dove at His baptism, while the Orientals with Axionicus and Bardesanes maintained that the body of the Saviour was pneumatic or spiritual, “the Holy Spirit or Sophia and the power of the Highest or Demiurgic art having come upon Mary, in order that what was given to Mary might be put into form.” Apparently Valentinus was willing to call the God of the Jews Ὕψιστος or “Highest,” which M. Cumont thinks was his name in Asia Minor. Footnote 403: