[Footnote 8: As Salmon (_ubi cit._) points out, in the Valentinian system, the male heads of the first three series of Aeons, _i. e._ Nous, Logos and Anthropos occupy a position corresponding to these three first “principles” or ἀρχαί. The fact that their spouses or syzygies are not here mentioned is accounted for by the statement (on p. 101 _infra_) that they are all androgyne, or as is here said “lacking nothing for generation,” _i. e._ capable of production without assistance.] [Footnote 9: Cf. Deut. v. 22. These words have already been quoted in the chapter on the Sethians (I, p. 165 _supra_). Although here attributed to Moses, they can hardly be taken from Deuteronomy, which describes Moses’ death.] [Footnote 10: Like the Bythos or Unknowable Father of Valentinus.] [Footnote 11: Lit., “that the perfect being numbered is ten.”] [Footnote 12: Lit., “all the aeons were thirty.”] [Footnote 13: The words μετρήσας, κατέλαβεν, νοήσας here all seem to be equivalent to “multiplied himself,” and to have been used as a play on the double sense of the other words.] [Footnote 14: This may possibly be an allusion to the Valentinian Horus surrounding and guarding the Pleroma.] [Footnote 15: Matt. xiii. 3, uses δίδωμι, “yield,” for ἐποίει as here. Cf. Mark iv. 3, 8, ἔφερεν, “bore.” Luke viii. 3-5 stops short at a “hundred-fold.”] [Footnote 16: οὐκ ἔστι πάντων ἀκούσματα, “not the hearing of all.”] [Footnote 17: See n. on previous page.] [Footnote 18: τὸν μέσον αὐτῶν γέννημα κοινὸν ... τῶν ἐν μεσότητι Σωτῆρα πάντων. Cruice, whom Macmahon follows, would translate “a common fruit, a mediator ... the Saviour of all those who are in meditation”; but I cannot make the sense out of the Greek. Miller, by transferring the word Μαρίας to a place after μεσότητι, would make it read “through the interposition of Mary.”] [Footnote 19: κεκοσμημένων, perhaps “set in order or arranged.”] [Footnote 20: Μονογενής. One of the very few instances in Gnostic literature, where the word can be thus translated rather than as “one of a kind,” or Unique. The explanation in parenthesis shows that it is so intended here, but is probably of a late date.] [Footnote 21: πῆξιν, “fixedness.”] [Footnote 22: So the part of the _Pistis Sophia_ which is most plainly Valentinian, has constant allusions to τριδυναμεις or triple powers.] [Footnote 23: χαρακτῆρας, “impresses” or “marks.”] [Footnote 24: ἄφθονον, “devoid of envy.”] [Footnote 25: Στερεώσας οὖν κάτωθεν, καὶ διεχώρισεν ἀνὰ μέσον τοῦ σκότους καὶ ἀνὰ μέσον τοῦ φωτός. _Firmamentum igitur quum ab imo confirmasset, divisit per medium tenebras et per medium lucem._ Macmahon follows Cruice, but ignores the repeated ἀνὰ μέσον.] [Footnote 26: Cf. Gen. 1. 4-7.] [Footnote 27: ἐκτύπωμα.] [Footnote 28: Gen. i. 1.] [Footnote 29: See _supra_, Vol. I. p. 128, for this fiery God, there called the Demiurge Jaldabaoth.] [Footnote 30: A pun on βάτος, “bush,” and βατός, “passable.”]