[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.
[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.
[117] οὐσία. Here “substance” and “essence” would have the same meaning, and the first-named word is used only to avoid ambiguity.
[118] Gen. i. 2.
[119] Exod. xxxiii. 3.
[120] Ἔκτρωμα.
[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.
[122] μονογενές.
[123] τὸ ὑστέρημα: “the Void,” the converse and opposite of the Pleroma or “Fulness.”
[124] For this Platonic theory of “partaking,” see n. on I, p. [53] supra.