forth an amorphous substance, such as her female nature enabled her to produce.22 When she looked upon it, her first feeling was one of grief, on account of the imperfection of its generation, and then of fear lest this should end23 her own existence. Next she lost, as it 318 were, all command of herself, and was in the greatest perplexity while endeavouring to discover the cause of all this, and in what way she might conceal what had happened. Being greatly harassed by these passions, she at last changed her mind, and endeavoured to return anew to the Father. When, however, she in some measure made the attempt, strength failed her, and she became a suppliant of the Father. The other Æons, Nous in particular, presented their supplications along with her. And hence they declare material substance24 had its be- ginning from ignorance and grief, and fear and bewilderment. 4. The Father afterwards produces, in his own image, by means of Monogenes, the above-mentioned Horos, without conjunction,25 masculo-feminine. For they maintain that sometimes the Father acts in conjunction with Sige, but that at other times he shows himself independent both of male and female. They term this Horos both Stauros and Lytrotes, and Carpistes, and Horothetes, and Metagoges.26 And by this Horos they declare that Sophia was purified and established, while she was also restored to her proper conjunction. For her enthymesis (or inborn idea) having been taken away from her, along with its supervening passion, she herself certainly remained within the Pleroma; but her enthymesis, with its passion, was separated from her by Horos, fenced27 off, and expelled from that circle. This enthymesis was, no doubt, a spiritual substance, possessing some of the natural tendencies 22 Alluding to the Gnostic notion that, in generation, the male gives form, the female substance. Sophia, therefore, being a female Æon, gave to her enthymesis substance alone, without form. Comp. Hippol., Philosop., vi. 30. 23 Some render this obscure clause, “lest it should never attain perfection,” but the above seems preferable. See Hippol., vi. 31, where the fear referred to is extended to the whole Pleroma. 24 “The reader will observe the parallel; as the enthymesis of Bythus produced intelligent substance, so the enthymesis of Sophia resulted in the formation of material substance.”—Harvey. 25 Some propose reading these words in the dative rather than the accusative, and thus to make them refer to the image of the Father. 26 The meaning of these terms is as follows: Stauros means primarily a stake, and then a cross; Lytrotes is a Redeemer; Carpistes, according to Grabe, means an Emancipator, according to Neander a Reaper; Horothetes is one that fixes boundaries; and Metagoges is explained by Neander as being one that brings back, from the supposed function of Horos, to bring back all that sought to wander from the special grade of being assigned them. 27 The common text has ἀποστερηθῆναι, was deprived; but Billius proposes to read ἀποσταυρωθῆναι, in conformity with the ancient Latin version, “crucifixam.” 848 Chapter II.—The Propator was known to Monogenes alone. Ambition, disturbance,…