[5] Θεὸν εἶναι τὸν πρῶτον. That this construction is the right one, see p. 400 Cr. and the summary in Book X, p. 496 Cr.
[6] The rhetorical form of this sentence should be noted.
[7] Cf. Matt. xii. 19, 20; Mark xi. 13-21; Luke xii. 7.
[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.
[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.
[10] Like the Bythos or Unknowable Father of Valentinus.
[11] Lit., “that the perfect being numbered is ten.”
[12] Lit., “all the aeons were thirty.”
[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.
[14] This may possibly be an allusion to the Valentinian Horus surrounding and guarding the Pleroma.