with Him, and is developed by Him. When, again, he adds, “And the life was the light of men,” while thus mentioning Anthropos, he indicated also Ecclesia by that one expression, in order that, by using only one name, he might disclose their fellowship with one another, in virtue of their conjunction. For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: “For whatsoever doth make manifest is light.”127 Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light. Thus, then, did John by these words reveal both other things and the second Tetrad, Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first Tetrad. For, in discoursing of the Saviour and declaring that all things beyond the Pleroma received form from Him, he says that He is the fruit of the entire Pler- oma. For he styles Him a “light which shineth in darkness, and which was not comprehen- ded”128 by it, inasmuch as, when He imparted form to all those things which had their origin from passion, He was not known by it.129 He also styles Him Son, and Aletheia, and Zoe, and the “Word made flesh, whose glory,” he says, “we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth.”130 (But what John 329 really does say is this: “And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.”131) Thus, then, does he [according to them] distinctly set forth the first Tetrad, when he speaks of the Father, and Charis, and Monogenes, and Aletheia. In this way, too, does John tell of the first Ogdoad, and that which is the mother of all the Æons. For he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of Ptolemæus.132 127 Eph. v. 13. 128 John i. 5. 129 ὑπ’ αὐτῆς, occurring twice, is rendered both times in the old Latin version, “ab eis.” The reference is to σκοτία, darkness, i.e., all those not belonging to the spiritual seed. 130 Comp. John i. 14. 131 This is parenthetically inserted by the author, to show the misquotation of Scripture by these heretics. 132 These words are wanting in the Greek, but are inserted in the old Latin version. 872 Chapter VIII.—How the Valentinians pervert the Scriptures to support their…