[Footnote 114: Βυθὸς καὶ Μίξις, Ἀγήρατος καὶ Ἕνωσις, Αὐτοφυὴς καὶ Ἡδονή, Ἀκίνητος καὶ Σύγκρασις, Μονογενὴς καὶ Μακαρία. For the first name Irenæus (I, i. 1, p. 11, Harvey), has Bythios, thereby making the substantive into an adjective. So Epiphanius, _Haer._ XXXI (p. 328, Oehler). This is doubtless correct.] [Footnote 115: Παράκλητος καὶ Πίστις, Πατρικὸς καὶ Ἐλπίς, Μητρικὸς καὶ Ἀγάπη, Ἀείνους καὶ Σύνεσις, Ἐκκλησιαστικὸς καὶ Μακαριστός, Θελητὸς καὶ Σοφία. The Codex is here very corrupt, and for Ἀείνους we may, if we please, read Αἰώνιος, “Everlasting,” and for Μακαριστός, Μακαριότης, “Blessedness.” As the name of the male partner in each syzygy is an adjective and that of the female a substantive it is probable that the two are intended to be read together, as _e.g._ “Profound Admixture,” and the like.] [Footnote 116: Sophia, who plays a great part in the Jewish Apocrypha, is almost certainly a figure of the prototypal earth like Spenta Armaiti, her analogue in Mazdeism. Cf. the quotation from Genesis which follows immediately.] [Footnote 117: οὐσία. Here “substance” and “essence” would have the same meaning, and the first-named word is used only to avoid ambiguity.] [Footnote 118: Gen. i. 2.] [Footnote 119: Exod. xxxiii. 3.] [Footnote 120: Ἔκτρωμα.] [Footnote 121: Ἐπιπροβληθεὶς οὖν ὁ Χριστὸς καὶ τὸ Ἅγιον Πνεῦμα. Christ and the Holy Spirit are therefore treated as a syzygy and, as it were, a single person.] [Footnote 122: μονογενές.] [Footnote 123: τὸ ὑστέρημα: “the Void,” the converse and opposite of the Pleroma or “Fulness.”] [Footnote 124: For this Platonic theory of “partaking,” see n. on I, p. 53 _supra_.] [Footnote 125: So that the first work of the Mission of Jesus was the freeing of the whole universe--not only our earth--from the evil which had entered into it.] [Footnote 126: ὑποστάτους οὐσίας; “underlying beings.” Here we have the two ideas of hypostasis, or “substance” in its etymological meaning, and “essence,” or “being,” side by side.] [Footnote 127: ψυχικὴν οὐσίαν, _i. e._ the stuff of which the soul is made.] [Footnote 128: Ps. cxi. 10; Prov. i. 7; ii. 10.] [Footnote 129: That is Jehovah, the God of the Jews. Hebdomad as including the seven “planets.”] [Footnote 130: Deut. ix. 3.] [Footnote 131: The “below,” Ὑποκάτω, and “above,” ὑπεράνω, seem to have become inverted; but as I am not sure whether this is the scribe’s mistake or not, I have left the text as it is. If we consider (as we must) that the heaven of Sophia is the highest and those of the seven worlds below it like steps of a ladder, we have the conception of Sophia, her son Jaldabaoth, and his six sons, current among the Ophites as shown in Book V above. The figure of Sophia as a “day” is at once an instance of the curious habit among the Gnostics of confusing time and space, and an allusion to the O.T. name of “Ancient of Days.”]