Ἀπὸ σοῦ πατὴρ καὶ διά σε μήτηρ, τὰ δύο ἀθάνατα ὀνόματα, Αἰώνων γονεῖς, πολῖτα οὐρανοῦ, μεγαλώνυμε ἄνθρωπε, Ηiρροlytus, _op. cit._ Bk V. c. 1, p. 140, Cruice. Salmon points out that almost the same words occur in Hippolytus’ account of the heresy of Monoimus the Arab, where he describes the monad as being among other things: Αὕτη μήτηρ, αὕτη πατήρ, τὰ δύο ἀθάνατα ὀνόματα, _op. cit._ Bk VIII. c. 12, p. 410, Cruice. He is inclined to attribute this to the real or supposed fact that both the Naassenes and Monoimus borrowed from the _Apophasis_ of Simon. See Salmon in _Dict. Christian Biog._ _s.v._ Monoimus. Footnote 149: Τὸ δὲ πνεῦμα ἐκεῖ [ἐστιν] ὅπου καὶ ὁ Πατὴρ ὀνομάζεται καὶ ὁ Υἱός, ἐκ τούτου [καὶ ἐκ] τοῦ Πατρὸς ἐκεῖ γεννώμενον; κ.τ.λ., Ηippolytus, _op. cit._ Βk V. c. 9, pp. 174, 185, Cruice. The words in brackets are Cruice’s emendation. Duncker and Schneidewin omit them and read γεννώμενος for γεννώμενον. Giraud, _op. cit._ pp. 92, 93, agrees with Cruice’s reading, and points out that both the Spirit and the Son are here put forward as the masculine and feminine forms respectively of the great Adamas. It is evident, however, that among the earlier Ophites represented by Irenaeus’ Greek text, the Spirit or First Woman was thought to come into being _after_ the First Man and the Son of Man. See Irenaeus, Bk I. c. 28, p. 227, Harvey. Footnote 150: Thus after saying that “he who says all things are composed (συνεστάναι) from one (substance) errs, but that he who says they are framed from three speaks the truth,” he goes on to say Mία γάρ ἐστι φησιν, ἡ μακαρία φύσις τοῦ μακαρίou ἄνθρωπου τοῦ ἄνω, τοῦ Ἀδάμαντος· μία δὲ ἡ θνητὴ κάτω· μία δὲ ἡ ἀβασίλευτος γενεὰ ἡ ἄνω γενομένη, κ.τ.λ., “For one is the blessed nature of the blessed Man above, viz.: Adamas, and one is the nature below which is subject to death, and one is the kingless race which is begotten above,” etc. Hippolytus, _op. cit._ Bk V. c. 8, p. 157, Cruice. Footnote 151: Hippolytus, _op. cit._ Bk V. c. 1, p. 140, Cruice. Footnote 152: ὰποκατάστασις (see p. 57 _infra_). As Salmon has shown with great clearness, this, rather than the redemption of individual souls, is the aim of all post-Christian Gnostic systems, _Dict. Christian Biog._ _s.v._ Gnosticism. Footnote 153: Philo, _de Sacrificantibus_, c. 13; II. p. 261, Mangey. Footnote 154: Acts xiv. 11-18. Footnote 155: