[338] _Leg. alleg._ 1. 9 (i. 47), τῷ γὰρ περιφανεστάτῳ καὶ τηλαυγεστάτῳ λόγῳ, ῥήματι, ὁ θεὸς ἀμφότερα (i.e. both heaven and earth) ποιεῖ: _quod deus immut._ 12 (i. 281), λόγῳ χρώμενος ὑπηρέτῃ δωρεῶν ᾧ καὶ τὸν κόσμον εἰργάζετο: more expressly, it is the instrument, ὄργανον, _Leg. alleg._ 3. 31 (i. 106), _de cherub_. 35 (i. 162). [339] _De somn._ 2. 37 (i. 691). [340] _De profug._ 20 (i. 562), _de migrat. Abr._ 18 (i. 452): cf. Wisdom, 18. 24. [341] _De profug._ 19 (i. 561). [342] ὁ τῶν ὅλων πατήρ, _de migrat. Abrah._ 9 (i. 443); ὁ θεὸς τὰ πάντα γεννήσας, _de somn._ 1. 13 (i. 632), and elsewhere. [343] _De ebriet._ 8 (i. 361). [344] 1 Clem. Rom. 33. 3, 4: but it is a noteworthy instance of the contrast between this simple early belief and the developed theology which had grown up in less than a century later, that Irenæus, _lib._ 4, _præf._ _c._ 4, explains the ‘hands’ to mean the Son and Spirit: “homo ... per manus ejus plasmatus est, hoc est per Filium et Spiritum quibus et dixit Faciamus hominem.” [345] Derivatio: Iren. 1. 24. 3, of Basilides (or rather one of the schools of Basilidians). [346] This is probably the metaphor involved in the common word προβολή, e.g. Hippol. 6. 38, of Epiphanes. [347] The conception of the double nature of God, male and female, is found as early as Xenocrates, Aetius ap. Stob. _Ecl._ 1. 2. 29 (Diels, p. 304); and commonly among the Stoics, e.g. in the verses of Valerius Soranus, which are quoted by Varro, and after him by S. Augustine, _de civit. Dei_, 7. 9: Jupiter omnipotens regum rex ipse deusque Progenitor genitrixque deum, deus unus et omnia. So Philodemus, _de piet._ 16, ed. Gomp. p. 83 (Diels, p. 549), quotes Ζεὺς ἄρρην, Ζεὺς θῆλυς; and Eusebius, _præp. Evang._ 3. 9, p. 100_b_, quotes the Orphic verse: Ζεὺς ἄρσην γένετο, Ζεὺς ἄμβροτος ἔπλετο νύμφη. [348] The Valentinians in, e.g., Hippol. 6. 29; 10. 13: so of Simon Magus, _ib._ 6. 12, γεγονέναι δὲ τὰς ῥίζας φησὶ _κατὰ συζυγίας_ ἀπὸ τοῦ πυρὸς. [349] Hippol. 6. 43 (of Marcus), τὰ δὲ ὀνόματα τῶν στοιχείων τὰ κοινὰ καὶ ῥητὰ _αἰῶνας_ καὶ _λόγους_ καὶ _ῥίζας_ καὶ _σπέρματα_ καὶ _πληρώματα_ καὶ _καρποὺς_ ὠνόμασε. [350] Hippol. 5. 19 (of the Sethiani), πᾶν ὅ τι νοήσει ἐπινοεῖς ἢ καὶ παραλείπεις μὴ νοηθέν, τοῦτο ἑκάστη τῶν ἀρχῶν πέφυκε γενέσθαι ὡς ἐν ἀνθρωπίνῃ ψυχῇ πᾶσα ἡτισοῦν διδασκομένη τέχνη. [351] Hippol. 8. 8 (of the Docetæ), θεὸν εἶναι τὸν πρῶτον οἱονεὶ σπέρμα συκῆς μεγέθει μὲν ἐλάχιστον παντελῶς δυνάμει δὲ ἄπειρον: _ibid._ c. 9, τὸ δὲ πρῶτον σπέρμα ἐκεῖνο, ὅθεν γέγονεν ἡ συκῆ, ἐστὶν ἀγέννητον. A similar metaphor was used by the Simonians, Hippol. 6. 9 sqq., but it is complicated with the metaphor of invisible and visible fire (heat and flame). It is adopted by Peter in the Clementines, _Hom._ 2. 4, where God is the ῥίζα, man the καρπός. [352] _Ibid._ 8. 8, ... ὁ καρπὸς ἐν ᾧ τὸ ἄπειρον καὶ τὸ ἀνεξαρίθμητον θησαυριζόμενον φυλάσσεται σπέρμα συκῆς.