[568]. Hippol. vi. 31 καλεῖται δὲ ὅρος μὲν ὁῦτος ὅτι ἀφορίζει ἀπὸ τοῦ πληρώματος ἔξω τὸ ὑστέρημα· μετοχὲυς δε ὅτι μετέχει καὶ τοῦ ὑστερήματος (i.e. as standing between the πλήρωμα and ὑστέρημα)· σταυρὸς δέ, ὅτι πέπηγεν ἀκλινῶς καὶ ἀμετανόητως, ὡς μὴ δύνασθαι μηδὲν τοῦ ὑστερήματος καταγενέσθαι ἐγγὺς τῶν ἐντὸς πληρώματος αἴωνων. Irenæus represents the Marcosians as designating the Demiurge καρπὸς ὑστερήματος i. 17. 2, i. 19. 1, ii. præf. 1, ii. 1. 1 (comp. i. 14. 1). This was perhaps intended originally as an antithesis to the name of the Christ, who was καρπὸς πληρώματος. The Marcosians however apparently meant Sophia Achamoth by this ὑστερημα. This transference from the whole to the part would be in strict accordance with their terminology: for as they called the supramundane æons πληρώματα (Iren. i. 14. 2, 5; quoted in Hippol. vi. 43, 46), so also by analogy they might designate the mundane Powers ὑστερήματα (comp. Iren. i. 16. 3). The term, as it occurs in the document used by Hippolytus, plainly denotes the whole mundane region.
Hippolytus does not use the word κένωμα, though so common in Irenæus. This fact seems to point to the earlier date of the Valentinian document which he uses, and so to bear out the result arrived at in a previous note (p. [332]) that we have here a work of Valentinus himself. The word ὑστέρημα appears also in Exc. Theod. 22 (p. 974).
[569]. e.g. Hippol. vi. 34, Iren. i. 2. 6. See especially Iren. ii. 7. 3 ‘Quoniam enim pleroma ipsorum triginta Aeones sunt, ipsi testantur’.
[570]. See the passages from Irenæus quoted above, note [568]; comp. Exc. Theod. 32, 33 (p. 977). Similarly λόγοι is a synonym for the Æons, ὁμωνύμως τῷ Λόγῳ, Exc. Theod. 25 (p. 975).
[571]. Heracleon in Orig. in Ioann. xiii, iv. p. 205 sq. The passages are collected in Stieren’s Irenæus p. 947 sq. See especially p. 950 ὄιεται [ὁ Ἡρακλέων] τῆς Σαμαρείτιδος τὸν λεγόμενον ὑπὸ τοῦ σωτῆρος ἄνδρα τὸ πλήρωμα εἶναι αὐτῆς , ἵνα σὺν ἐκείνῳ γενομένη πρὸς τὸν σωτῆρα κομίσεσθαι παρ’ αὐτοῦ τὴν δύναμιν καὶ τὴν ἕνωσιν καὶ τὴν ἀνάκρασιν τὴν πρὸς τὸ πλήρωμα αὑτῆς δυνηθῇ· οὐ γὰρ περὶ ἀνδρός, φησί, κοσμικοῦ ἔλεγεν ... λέγων αὐτῇ τὸν σωτῆρα εἰρηκέναι, Φώνησόν σου τὸν ἄνδρα καὶ ἐλθὲ ἐνθάδε· δηλοῦντα τὸν ἀπὸ τοῦ πληρώματος σύζυγον . Lower down Heracleon says ἦν αὐτῆς ὁ ἀνὴρ ἐν τῷ Αἰῶνι. By this last expression I suppose he means that the great æon Man of the Ogdoad, the eternal archetype of mankind, comprises in itself archetypes corresponding to each individual man and woman, not indeed of the whole human race (for the Valentinian would exclude the psychical and carnal portion from any participation in this higher region) but of the spiritual portion thereof.
[572]. Origen expressly states that Heracleon read ἕξ for πέντε. The number six was supposed to symbolize the material creature: see Heracleon on ‘the forty and six years’ of John ii. 20 (Stieren p. 947). There is no reason to think that Heracleon falsified the text here; he appears to have found this various reading already in his copy.
[573]. The expression is ὁ κοινὸς τοῦ πληρώματος καρπὸς in Hippolytus vi. 32, 34, 36 (pp. 190, 191, 192, 193, 196). In Irenæus i. 8. 5 it is καρπὸς παντὸς τοῦ πληρώματος.
[574]. Iren. i. 2. 6 τελειότατον κάλλος τε καὶ ἄστρον τοῦ πληρώματος.
[575]. Iren. i. 2. 6, i. 3. 4.
[576]. Iren. i. 3. 4. The passages are given in the text as they are quoted by Irenæus from the Valentinians. Three out of the four are incorrect.