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The Original Doctrine of Valentine
Author(s): G. Quispel
Source: Vigiliae Christianae, Vol. 1, No. 1 (Jan., 1947), pp. 43-73
Published by: BRILL
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THE ORIGINAL DOCTRINE

VALENTINE
OF
BY
G. QUISPEL
I.
Introduction
The writings of Valentine, the Christian gnostic who lived about
150 after Christ, are lost: only a few fragments remain. His pupils
were divided into different schools, the so-called Italic school, of
which Ptolemaus and Heracleon were the leaders, and the Oriental
school, to which among others Theodotus belonged. The antiheretic
authors transmit ample and very contradictory accounts of their
systems. How much of their opinions goes back to the founder of
the sect, is still uncertain. Valentinianism therefore is generally
considered to be "ein wiister Trimmerhaufen der sich zu einem
verstiindlichenBau nicht mehr zusammenfiigenwill" 1).
This is a deplorable situation, because Valentine seems to have
been a person of some importance, who exercised a considerable
influence on Christian theology. Moreover, the interpretation,
translation, and emendation of the Refutatio of Irenaeus, the
Panarion of Epiphanius, the Excerpta ex Theodoto of Clemens
Alexandrinus, the Refutatio of Hippolytus and the booklet of

Tertullianusadversus Valentinianos are involved, if the information
they contain cannot be understood. So Valentinianism offers a
tempting problem to the puzzled mind. Are the antihereticwriters
to be blamed for dishonesty to their opponents? Is there some
evidence in our sources, which leads us to suppose that pupils
changed the doctrine of their master? Will the outlines of the
1) E. Schwarz, Gatt. Gel. Nachrichten 1908, pag. 127.
4THEORIGINALDOCTRINEOF VALENTINE
44
original system reappear when these additions have been removed?

To these questions an answer, - if possible at all -, can only be
given if the methods of modern criticism, based on philology, are
applied. The various accounts we possess must be considered as
reflecting different stages in the historical, and to a large extent
comprehensible, evolution of the sect. When the sources of Irenaeus,
our principal witness, have been determined and when the
innovations and alterations introduced by Ptolemaeus into the myth
of Valentine, have been indicated with the aid of explicit testimonies
and internal evidence, a new attempt to solve the Valentinian
problem may be made in due course.
Much of the preliminary work has already been done: the
achievements of research in this field of scholarship may be summed
up in the following statements:
1. the brief sketch of the original system of Valentine, Irenaeus
1, 1, 1, is trustworthy and valuable 2);
2. the opinions of the Oriental School, to which the Excerpta ex
Theodoto partly refer, are very close to the conceptions of their
master 3);
3. the description of the emanation of the aeons and the origin

of evil (Iren. I, 1-1, 2, 3) contains no important deviations from
the authentic theory;
4. the brief chapter Iren. I, 2, 3, beginning with the words:
EvItot 8e avirbv O)TOr;Srt naOoCfo;
tf; 2oiaS xri. has much in common
with the version of Hippolytus VI, 29 4);
5. immediately afterwards (Iren. 1, 2, 4) we are told that 0Oeoo
emanates as an image of the Father, who is conceived as a unity,
whereas in the preceding chapters "OQos already existed and God
was said to be a dyad (this very important hint of Heinrici has
been neglected by later scholars: it means, that with the words of
chapter I, 2, 4: '0 dE IIarr a new source begins);
6. Irenaeus (1, 4, 1-1, 6, 3) and Clemens (Exc. 43-65) have
received their information from a common source 5), which described
A. Hilgenfeld, Ketzergesch.des Urchr., pag. 52.
3) Heinrici, Die valentinianischeGnosis und die Heilige Schrift, Berlin 1871.
W. Foerster, Von Valentin zu Herakleon, Gieszen 1928.
4)
5) 0. Dibelius, Z. N. W. 1908, pag. 230.
2)
THE ORIGINAL DOCTRINE OF VALENTINE
45
the events outside the pleroma. This document was presumably

written by Ptolemaeus himself 6);
7. the version transmittedby Hippolytus VI, 29 seqq. reflects
a later development of the doctrine of the 'Italic' school 7);
8. almost complete agreement has been reached about the
assignment of the different parts of the Excerpta to Theodotus,
Ptolemaeus and Clemens 8).
If these data are combined, a few inferences may be drawn
concerning the historical development of the school.
VALENTINE.
1. Deity is conceived as a
dyad (Iren. 1, 11, 1).
2. The inner life of God is
a gradual emanation of the
Son (aeons) and the Holy
Spirit from the Father
(Iren. 1, 11, 1).
PTOLEMAEUS.
A tendency to stress the
unity of God (Iren. 1, 8, 5).
Together with the Holy
SpiritChristemanates(Tert.
adv. Valent. 11: munus
enim his datur unum: procurareconcinnationemAeonum: et ab eius officii
societate duae scholae, duae
cathedrae,
inauguratio
quaedam dividendae doctrinae Valentini).
ITALIC SCHOOL.
God is one (Iren. I, 2, 4,
Hippol. VI, 29).
Together with the Holy
Spirit Christ emanates
(Iren. I,2,5; Hipp. VI, 31).
3. Horos is a perpetual
function of the Nous (Iren.
1, 11, 1).
4. One Sophia (Iren. 1, A higher and a lower
11, 1).
Sophia (ps. Tert. adv. omn.
haeres. 4: et quod dicit
Valentinus Aeonem tricesimum excessisse de pieromate, ut in defectionem,
negant isti (Ptolemaeus et
Secundus).
5. Preexistent Jesus, over- This appalling conception
coming his deficiency, left will not be found in any
his mother, Sophia, and document of 'Italic' source.
ascended to the pteroma
(Iren. I, 11).
Horos emanates after the

fall of Sophia (Iren. 1, 2, 4;
Hippol. VI, 31).
Id. Iren. I, 2, 4.
its in der Vatentinischen

6) C. Barth, Die Interpretationdes Neuen Testamet
Gnosis, T. und U. XXXVII, p. 11.
7)
8)
Foerster, o.c. pag. 100.
R. P. Casey, Excerpta, London 1934, pag. 5 sqq.
46
fHE ORIGINAL DOCTRINE OF VALENTINE
VALENTINE.
6. The Demiurge is rather
hostile (frag. I, Clem. Al.
Strom. II 36, 2-4; Exc.
33, 4).
7. Earth, water, fire, and
air took their origin from
the despair, sorrow, ignorance, and fear to which
Sophia was subjected.
8. Jesus was a spiritual
human being (cae5d)(Tert.
de Carne 15: licuit et
Valentino ex privilegio
haeretico carnem Christi
spiritalem comminisci. Ps.
Tert. adv. omnes haereses
4: spiritale nescio quod
corpus de caelo deferentem).
PTOLEMAEUS.
ITALIC SCHOOL.
The Demiurge is rather idem.
friendly (Epistola ad
Floram).
Moreover, the lower soul
of man was made out of
fear, the devil('s) out of
sorrow (Iren. I, 4, 1 sqq.).
Jesus had a psychic body,
a soul, and a spirit (Iren.
1, 6, 1).
These conclusions are to a large extent confirmed by Iren. I, 14,

a copy of a document written by Marcus, a pupil of Valentine, who
translated the latter's mysticism into the cryptic language of
gematric occultism without interfering with the outlines of the
system.
It is interesting to observe how Ptolemaeus managed to express
difference of opinion within the limits of mythological categories.
Valentine was a visionary mystic, Ptolemaeus took a more reconciliatory attitude towards Christian orthodoxy. Living in the time
after the attack of Marcion on Judaism and the reaction of the
apologists, he tried to mitigate the shocking speculations of his
master. Nevertheless, he preserved the main outlines and the
terminology of the system. This leads us to suppose that Ptolemaeus
adopted an existing manuscript by means of corrections, interpolations, and transpositions. The author of this document can hardly
have been anyone else than Valentine himself 9). It may be taken
for granted that Theodotus, who wrote during the lifetime of
Valentine, did also possess this esoteric writing.
a conditore
9) abscesserunt enim <Ptolemaeus eiusque discipuli>
<Valentino>, sed minime origo deletur, et si forte mutatur; testatio est ipsa
mutatio, as Tertullian rightly says (Adv. Valent. 4).
THE ORIGINALDOCTRINEOF VALENTINE
47
Since Theodotus lived in the East and Ptolemaeus in the West,

the two heretics must have had very few opportunitiesto exchange
their ideas: so we are not jumping to conclusions assuming that,
wherever the Theodotian sources of the Excerpta and the Ptolemaic
sources of Irenaeus agree, they both preserve the tradition of
Valentine. The following reconstruction,which depends largely on
this supposition,combinesthe evidence of the two above mentioned
sources with the data of Iren. 1, 11 and the fragmentsof the master.
It does not pretend to be complete: criticism by cross-examination
and impertinentquestioning may even reveal omissions, deliberate
or inadvertent,and smoulderingcontradictionsbeneath the surface.
Our aim is to show that the Valentinian doctrine was a systematic
conception of the universe, poetical, but not disorderly, heretic, but
not confused. Before we start to discuss the sources, as we hope to
do in the following issues of this review, the reader may need a
provisionalexpedient to unravel this tangled tale.
If our hypothesis is to be accepted, the historicalbackgroundand
the person of Valentine will be somewhat less obscure. It is clear
that the scheme of the myth was borrowed from oriental gnostic
sects as was already observed by Irenaeus (Iren. I, 30). Philosophic
and Hermetic influences may easily be indicated:this reminds us of
the fact that Valentine was educated in Alexandria. Johannineand
Paulineideas may be noticed (all Palestinianelementsof Christianity
have been eliminated).
But after all these influences are not very important.Hippolytus
declares that a vision of Christ was the impulse for the composition
of the myth 10). On the whole this metaphysicpoem seems inspired
by vivid emotions and personal experiences. Valentine was not a
philosopher,not a theologian,but a visionary mystic, who expressed
his tragic conception of life in the symbols of creative imagination.
Qayxov tva
10) Hippol. VI, 42, 2: EnsreTaTQOodsl re
fBotvsrat
a&vi at'seov.
rzv
KtsxeZetL'euvlyv
Vo 0ov ix
otvrov ovvworav
II.
Reconstruction
(The text follows the editions of Holl and of Casey: some emendationsby the
author of the present article will be discussed later on).
Iren.
1,1, 1
ev aoartol; xal
t rTie,os AiJwvneocov,
azxaovoduaroto vipycDuao
6b daXcoro;
xao
d6oaros, d&t6ld re
(<0 xal2etat BvOd;>. vnadoexwv
xat dayvvt]ro, ev aovzxa Yal goEui(arno2inj yoeovev ev dndi'Qot aiaatv.
avvvnrQXeEv 'avIto rj Ztyri. xal EvevojO norktd BvO;a dap' eavrov
nQojoflcaoat aei
"yv rcv naivrtv xat xaacOdze aozepoa xaitTero ri]v
v ]Xar Tn l~.
6
tavrT]v,
co;
npopfo2iv
,
& Vrno6eSapovrjxa, Eayxv/ZWov
I) 'Hv
yevoutev/xdarexvrla Nor, 8oto6v re xal toov r) yt9opa2ovrtxal /u6vov

xcoQoova r6 je'yeOo; TrovHarto6 ov,zvaee3epflrlo 6'avrtc 'Aljeta.
TE 6 (Nov;>
eP' olS ;tQoefpijOq, nqoiZla.e xaa aivro;
Aian700uevo5
ntaivtv ticv /uEr' avrIv eoopevcovxat aerXv
Aoyov xac Zcoiv, tCar,eQa
xat yOQpcoov tnavrb;
tro
n,qeaQitaro; xb 6kOro Adyov xal ii; Zco?;
vro
xard
a atv, (o)v>
avCvyiav "AvOecoo; za 'EExxAiria.
QooeflfprP2
exaoaro avrcovdgeevod6 2vg.
Iren.
1,1,2
Orot 6k oo altcve; ed 66oav rtoiv arteo; trofefir4uiEvot flovAtyiOvre

xat avro
tivov
l oVdaatl rv IHareoea,atofiSaAov naQooi2d; Ev
tda roV
o uv Aoyo; xat q Zcoil pera
nr teoflaUaOat rtov "AvOcoxtov
avCvytia'6
III.
C o mmen ta ry
') Hvy v. Iren. 1, 11, 1 Valentinus:
'0 /,ev ydao tqotor; &ni
trof; j.eyoAvE; yvcatlxori aieoeaco rda;
aexad ei; t'tov xaeaxro7ea 6b6a6xaaeiovueaeajuooaaOva2evrTvo;
ourco; Ee?o(p6Oaev oecoaiutevo; erval 6va6a <rvda>dvovo'uaarov,
EEtraex ravr?rj
Jr6 deyv tl xaeiaoat "AeQ,rrov,r6 6k 2lyi'v.
IV.
Translation.
(This translation is intended to be not so much a literal reproduction of the
Greek text as an interpretationof its meaning.)
The generation of the Son.

Iren.
In invisible and ineffable heights the perfect Aeon, called Depth, 1 1
was preexistent. Incomprehensibleand invisible, eternal and unbegotten, he was throughoutendless ages in serenity and quiescence.
And with him was Silence. And Depth conceived the idea to
send forth from himself the origin of all and committed this
emanation,as if it were a seed, to the womb of Silence. She then,
having received this seed and becoming pregnant, gave birth to
Conscience, who was both similar and equal to him, who had
produced him, and was alone capable of comprehending the
greatness of the Father. Along with him Truth emanated.
And Conscience perceiving for what purpose he had been
produced, also himself sent forth Reason and Life, the father of all
those who were to come after him and the origin and formative
principleof the entire spiritualworld. By the communionof Reason
and Life were brought forth Man and Communion.Each of these
pairs is masculo-feminine.
These aeons having been produced to the glory of the Father Iren.
and wishing to glorify him on their own account, set forth 1,1,2
emanations in couples. Reason and Life, after producing Man and
III. Commentary.
; tor6pev lnlatiea
rc; 6vda6oc&vrteav 6vd5a tQoflepAl2aOaL,
Lo
tr 6 e 'AAr'Elav. EMx6E T terao;
TaVt;
aQenopaoOvojel,
eaioOat A6oyov xat Zcowv, "AvOQonov xal 'Exxoaiav'
eval te
tavrt]v 7oyodSa tztc&rv. xal ano pv toV A6yov xal trj ZwOl'
NExa 6vvacelu; iEyeL nQofefjoEaaL xa0cogS n7QOElQrexafyEv'
ano
6e roo 'Avca7rnov xal z; 'Exxjacias
bScExa.
(Epiph. 31, 6; Hipp. VI, 29;).

4
50
xai tiv 'Exxgiolav, aR2ovg 6exa al-va;, cdvrd ovo'daratav:a' Bv9co;

xal Mits, 'Ayjarto xal "EvcooEg,
E
AvroTpvO;xaY'Hbovj, 'Axiv',ro xa;
xac
Maxaeia.
,vyxQaasat, llovoyevis
xat avro
'O 6e "AvOQoOds;
s nrQoEfa2evtierd tr4; 'ExxAloiag aci&vag
8coSexa,
ok;
raara rd ovodluara' llaQaixrto
xat Iloari,
IHaTrtxos xal
'Erlnis, MrvQlxoygxat 'Aya.r., 'Aedvovs xat YvVeag, 'ExxRlaaaorlxO;

xal MaxaQltors,
Iren.
'0
Oe2rtg
xal 2ooqia.
3JEvo?v (Bv%O>) eytvco6xeto utdvcoTrp 1E avrov yeyovo't (N,O),
6E Aotmoi;naTolv doartos xai axaTrdaTmro;6nVeXev. tdovo;6e 6

rog
t
Novg; EEnQeto EQcO&v rtbv Hart a, xatl Tr i'yed0og r6TdaETjrov
aviroV axaavoCv
ycdi2ero, xal 6tevoEo xal troig Aomroi aicbov dvaxotvacaowat rt ptyeYo; roV Hlarto'd, 4l2xos Tr xal gaoo; vn6QeXe xa
(b rYv avao6s; re xal dXuQr'ros xal o xataôtr;
leilv.
xaTreXE
d
avrtov
o
e
6e ahtbv
r
roi
6;
t6
flov
Hart
neidvra
Itev
2Xty7
.zoyr
ol tEv
xal
elk Evvolav xa nzotov
rov
ritaews
(BvOoi)
dvayaye,v.
iotLno o6uoiwosai)ove; aovxfnnros eenoOovv rtyv rgopfloea rov o.tnep/aros
avrcov i&SEvxa trjv avaCeov QSi'av lorooqiaat.
Iren.
1, 2,2
be noAv 6 zeievralco xal vectrarto trS 6wcoexa6og,

xa[
Z oqpt'a,
Egra&e nato; a'vevr~; Egln2oxq rovoiavtvyov rov OerroV,
O EIv
rov Nowv xal riv' 'AAi'elav, adneroxye
iearo
utev iv ro1;
Tinel
t legV dy 6d6r,
6e Ed roVrov roy naQarQanevra, n6opet
i,
ro
6r be, td
r teldicp xadi ; xal o Nov;' ro 6e
7r .r
I
XExeovovicvaOal rc Harel
ie e yad r6tidyeOo; avrov xaraaflpeiv.
nadog irv 'rrotgrto5 IHaroda'
s
d
t'relta 1i 6vvj0i?el 6td ba avvdrco Enlafalev nodaiy1aru,xal ev zo2aRc
2) IlQHotaro
III. Commentary.
2) HQoolaro dr. Iren. 1, 11, 1 Val.:
xat rsg 'ExxIlagi
6C6e
ando 6 rot 'AvOQOeonov
&xa, (v
tiavr
xal voteoejaaav
dnooaraav
rirv 2ornilyvnoayiuareiav nrezotihOaat.
Exc. 31, 3 Theodotus
- Val.:
o 6E fov.OVel?0 alcov Tr vegne rtv yv6aoav RapeZvev dyvcoiaq

xat daUoeqia eyevero. O0ev xaG xgvoi?a
Eioydacao,
yova$ceC
oICC ealG x t ta rov odvoduazog.
51
Communion, set forth ten other aeons, whose names are the
following: Bythius and Mixis, Ageratus and Henosis,: Autophyes
and Hedone, Acinetus and Syncrasis, Monogenes and Macaria.
Man too, along with Communion, produced twelve aeons, who have
the following names: Paracletus and Pistis, Patricus and Elpis,
Metricus and Agape, Ainus and Synesis, Ecclesiasticus and Macariotes, Theletus and Sophia.
The origin of evil.
Iren.
1,t21
Depth was known to Conscience only, but to all the others
he was invisible and incomprehensible: Conscience alone enjoyed
the contemplation of the Father and reflected full of mirth on his
immeasurable greatness, while he also considered to communicate
to the other aeons the greatness of the Father, how lofty and vast
he was, and how he was beyond origin and comprehension and
intelligence. But, according to the will of the Father, Silence
withheld him, because it had been designed to lead them all to a
thoughtful longing for God.
And all the other aeons alike wished quietly to behold the author
of their being and to contemplate their origin, which had no
beginning.
But forth rushed the very latest and youngest of the twelve, Iren.
1,2,2
Wisdom, and suffered passion apart from the embrace of her
consort. This passion first arose among those, who were connected
with Conscience and Truth, but passed as by contagion to this
aeon, who was led astray by pretended love, which was actually
hybris, because she did not, like Conscience, enjoy communion
with the perfect Father. Her passion was a desire to know the
III. Commentary.
Exc. 67, 4 Theodotus -
Val.:
ieQtTlc a'vwoOAlelas aivittreta,
q rad
tdOa9r xrtial yeyovev.
pseudo Tert. adv. omn. haereses 4:

et quod dicit Valentinus Aeonem tricesimum excessisse de
pleromate, ut in defectionem, negant isti <Ptolemaeus et
Secundus>.
52
re Tr
ndvv dyvs yevo,ievo aatd
ov xa zTO
dveslxiaarov
aroeyrv, ExreLvo/svo; d'el e
rT
yeôe
ros fdOp
xal r]v rbs avo'v

rofv larego
r
zQ6daoev, VnO tS
avrov reaevrtaov av xareaod7 xa2 ave1ivr]
yvvxtvrro
r aornQtovan xai exTro rov aoQQr
iov
ekS rv oAIv' ovotaav, el puj T
'ieyeOov;qviAaaaovanrd oRaavvErvXe6vvda,et,<r( "Oq

avTrv a&r rov 7nrAQo5iaro)>.
3), o; daCQloev
Iren.
'Eaco 6k yevogtvr, (xEvcopa yde yvo6aeo; Eieydaao)>, da?XKi6ES 4)

111?,1 rov ('Ir<oiv5)>
ara riv vtuv6)
trv Xeaerovcv ,erd oaca; tivo;.
r'v oaxYv dvietda6 (8E), aire aQrlv vndiezwv, dzoxo'dpa d'
ap EavTroO
J?V 7) ElS 6nI. C,oA Ia.
Iren.
1,4, 1
&6v,a
&jro2liqu9eta $Eco, navrl eqeetrov
da'iovqs 8) Vnineae
6ri
itv tv,
rnolAvpeooV xal nolvtowLUov vrnaqXovro; xal Enaev Anjv
('HE6),
III. Commentary.
3) T
"OQgo. Iren. 1, 11, 1 Val.:

re 6 5 o ivretero, . eva UdvpYuravb roV BvOov xal roV
"Ooov
2AonovLl1rwpbd)aro,
bloeliovra rov
yewvvjrovS Ailcva; atno
4)
roV ad7yvvTrov 17areoo' etreov o6 rtv daTooiCovra aivrov rrv

,I?reea dn rov Ii jrloc6uaro?.
(Iren. I, 2, 4; Hipp. VI, 31, 5; cf. Exc. 31, 3, p. 502).
Exc. 23, 2 Theod. - Val.:
daXrlar.
Xelooar ydo xaratai'a; rVp'avQo. a).oif6av avro,v oit'av etaelOcbv
eL TO nri2Ooewa vnEQ rgij 'co mcaraAetq)eltGornl
2oqgias ,rjaaro
rItv fBo etav, xal I$ ebvoxia; trov alSavcov 'IUaovk<- Xeoartd> ieofdl.2erat zaedxAlrro rt na oeeAO9vrtaltvl.
'Irdofiv codd. XQL6rdv. Where the humanity of the Saviour

is mean, I have written Jesus, whilst Xelaoto indicates his
divinity (Iren. III, 16).
6) gvmtipv. Exc. 32, 2 Theod.:
5)
gOev 6 Oedooro;
rtv Xeoarv Ig hvvo'iao neoEiOodvra rjs
2oq(ia; eixova rov 7r2eoc6baro; Exdaeaev.
ib. 33, 3: Xetorov r6 dvoixiov
esl r6
Tpvyoovro ovaraEvro;
53
Father: for she craved to understand his greatness. Not being able
to realize her hope, because she aimed at the impossible,she became

involved in extreme agonies because of the unfathomable depth
and the Father's unsearchablenature and her love for him. Always
extending forward she would even have been absorbed by his
sweetness and have dissolved into his infinite being, had she not
met that power, which supports all things, the Limit,who exiled her
from the spiritual world.
Iren.
The emanation of the Holy Spirit.
When she had been expelled into the empty space devoid of 1, 11 1
knowledge which she had created by her trespass, she brought forth
Jesus in remembranceof the higher world, but with a kind of
shadow. And he, being masculine,severed the shadow of deficiency
from himself and returnedto the spiritualuniverse above.
Left without, alone, Sophia was subject to every sort of passion; Iren.
sorrow the suffered because she did not obtain understanding;fear, 1,4 1
III. Commentary.
7)
1r4)a)
?vvoiag.
:yevvcowuvov
nrAeQWoa,
ix2rC?
Iren. , 11,
1, 1 Val.:
v & rTo
0 ov avaralos
xat tIO
nort
daIb t-fg
<(O)Ir1aovv
>
tloot
6vvavaXvWv?oSG
artcOv
naQofefpliaop,rteO;
(re) tos
dvEdQaivE.
O9aL rloaL.
Exc. 32, 2 Theod.:

xaratalelas t v jrlzQta dveslAv ei zt nateQwapa
ovro;s
ExQdal... *rotovo 6io.... * v oc
vrot yiyovev 6 XetrOS
Eo
TnairtatUaa ExexrO?yevo6Uevoxatl "Qto6ToxoW"
c5 nQos rd
t9vlEd&e rQay,dtov.
[Iren. 1, 14, 2 Marcus idem].
8) mtdaovg. Iren. 1, 2, 3 Italic school:
'Evlot b atrc&voftrcos b dra'9otgrI 2opia xai r av itS6TeOq1pv
,uv&ooyovoiv'
...'EvtevFiev
Uyovot
nQC&0trv oieXr
XeaXrlvaLtrv ovolav TrCVls, Ex rsc; dyvoiaS xai rTq AXZStg

tT- xac i7x:rAteoS.
xat zo0f 6dov
Exc. 67, 4 Theod.:
54
v TO Pcs, 'oLtw xal tO 4v

ot xatreafaev, (pofov 6i, pu2 xahiOnee
auti'
d navra.
elainfl, anoeiav re En t0ovrotg, Ev dyvoia o ta
avvOtro; 6oyov EC 4itz]iv
r
KEvcrt l6ac 9) (<6> dodrcoit av7
te ro xara2mnovro;avIt?v (Pcorw xat ovix evv6tj xtaraaflcv,
cQl,r]s
avro aldtI xco,vaf6vat Vt.OtoV "OQov.xal EvTavaà o "OQog xo?
o v
avrtrv trg Ei; oToV,QoaOev
oQjufIgetbev- 'I Id. 10)
Iren.
1 4, 5
1,4,5
erQanr rov xara2tlzvro
Exc.
2
23,
23,2
T(zo; ati&va;> t7v flo'eftav.
Ato6evaaaa
..........3
ovv
na,v nrdOo;
3
vnexv,aoa
xaC yoi7t
E:n ix6iav
11)
E i c,
s
, ~va
avTriv pCotog,
tovtatl toV IryaoV.o; aveo0wv
ev et; tO nrjQCo)tavtie trSg 'scO xaraetTei(eio]gjo;la ia rtCaro 12)
A
III. Commentary.
a'vco d,eila;
tego t
i; tra mrfd
alvirerat,
xzi6cg
rij; xal rd; daoepqovgovoza; neofla2ovoa;.

Iren. 1, 17, 1 Marcus:
v , o,
paa ztVQ,
,v
ztQCOov/,Sv rd T6aC(a CorotIXEtd
;
...
vta
a#a
K<sid
tQofleAlpr
,teO)>.
Exc. 34 Theod.: at evC)cvvuotbvv6duetL; [=
ij],
nofl,ByeJcaat rtcv beStiCv =
9) xSvcotr6ra.
Iren. 1,11, 1
,, daEa...
agT&Qrat
vXvj] v7' avrsig <rs7; 2Xo(pias>.
Valent.:
trSox:aid
r]v 6e pyrtrea, VtoiAletpSet'av

aieCrd
re tr7gaievuattxi;
V'oardaeco';
xati rovov
rj^tovQyov, [
etvatl rov
yeyovev,
XcfXVfEvo)jiv
ereov vlOv epoeveyXaoCat,

yrVv]
XJ...
a
* ovrQoflefl)ra-
9at S8 avrCo xat da,lareoeva'eovra esoy,/izaaev [=. vi,v].

Exc. 39, 1 Theod.: 'H Iut?]o nroflaiovaa rov XQtarotv
6o,xvrn avuovi xataiEeta0eoa
toV iotno ovOexrt ov6ev
l
rda vvatd na' avrtn ztaeoEev.
nteoEflaev 626ox2i ov,
Exc. 33, 3 Theod.:
10) Iao.
Xglatovi, paat, TO avoi'xov (pvyovro;S vara2tvro; et; rT rid6coA2Qov xal
ijr
[pa ...,
esi rvtov
avta; rtv t;
rotov
vyovrto
ra
oTQaoydyero C QX oVT
oixoyouas
aviv
xar
at'
J6rtr69i6tv
avrov.
Sophia desires to enter the pleroma, as she desired to understand the Unknown; this is the origin of Jahwe, the worldsoul
(x t-X
1MG-toreogJO).
55
lest life should leave her as enlightmenthad already done; moreover

she was in despair;the root of all this suffering was ignorance. And
being bereft of the reason that had been invisibly present with her,
she strained herself to discover that light which had forsaken her,
but could not achieve her purposebecause she was preventedby the
Limit. And as the Limit thus obstructed her further progress, he
exclaimed: Iao.
When she had passed through every state of suffering, she raised Iren.
herself timidly and supplicated the light which had forsaken her, 1,4,5
that is, Jesus.
And he, who had become unified with the ideal world, asked the Exc.
aeons for help for Sophia, who remainedoutside.
23,2
III. Commentary.
)
ixaicav. Exc. 40 Theod.:

td ,uev yaQ
rA
L dogta ot
vno Tlf YLrtQO.
ioTov
(cOTQo;CTiT?h,f<OX
7QOrVEX'7
The sequence of events, which is transmitted in a slightly

altered form by Iren. 1, 4, 1 (Ptolemaeus), seems to have
been: Sophia, trying to understandthe Father, produces the
kenoma; Jesus leaves her, she suffers and tries to enter
pleroma but fails; thereupon she beseeches Jesus,
This is confirmedby Marcus, (Iren. 1, 14, 2).
Iren. 1, 2, 3 Italic School:
12)
6d TOF ndieaeav.'afev emratoqi],vxal eaentQac

ey3arayevotdEvr,
e'
trov
IHartea. xal 'iXeQt
rtv5 zo
dva6,aylaev
roioaaoa Ef9EvrjE
xal ixrES ro II arTo; Ey'veto. avveeSer-joav 6e avrnfl al ot
ioinol ailoves, ladtora 6e o Novc.
,ij6aro.
Exc. 41, 2 Theod.:
6 aitTr6asvog
rov; aitvas XgLaro' (= 'Ioaovi>).
The underlying idea is that Jesus after his ascension sends
the Paraclete: Jesus ascends to the pleroma and asks the
help of the aeons; the aeons beseach the Father to deliver
Sophia; thereupon the Father reveals himself to the aeons;
the aeons produce the Paraclete, who reveals to Sophia
the pleroma.
Cf. note on darnexvoe,p. 52.
56
Hipp.
VI, 31
ot atcove?
ydae>
Ogdvfloc (<6E> yevero Ev t ;rAtltrQoart,<(Epoflovvro
r
naeaoalaivjlos
&aoopa xal d&eirj yevrjoerat ticv alcbvov td
0oldpVor, ot
yewviuara xal qOopad rn xatalipyerat ovx elk iaxodv note rovs aitvas.
v Eni (fdErq6L13) troVHartd, rva A2vovxatefqyov ov natvre ot alwve
rrv
pIvryv
yeyevvEpvqtp
T,rs 2opias
exAate
ett tr
xatrwot)vieo
yadt xa
2oqpiav avaZtavao.
vn' avrjsi Ext:6ouatr. Er2satg 14) o,v 6 IIatje d daxeva
xa2 neoa&e4d,&evos tcov ai$vcov
trv beraiv
ntneofpaeitv
Iren.
1,II. 1
xe2evel rTo nIvef?r 15) TO aylov Eis avaxQioiv xat xaenopoeQiavt)Zo

alo5vwv, daorcocs Ei avrovs ldaOv.
Iren.
1, 2,5
<Tovro LEv> ti6aSaev arobv oavvyrias qvatv, dyevvrtov xarcirpptv

ytvaboxovtas ixavovs elvai dviyoeevaov re ev avtols tir toV IfIatosg
rtdo Eoat xHal kxaair.ltX Tog 16) xal oVX sat
EnCvwoalv, On re d
vov tov (Nov> ylvcbaxnrat.
aoOVt aovaat arbv
l
oVre lev otre
Ld
xal
tr
utkv aittov
t,r aifcMovov btaovGs
rtois
otnokl
rao
avrtv xal
6k yEvbeco; ,LOQapr)6svoS
rndiQXetvrov IatrQo,
caraAtjr6ovavtov, o Nj vios eoatv.
tO axardarlnarov
17) Tr
III. Commentary.
Exc. 30, 2 Theod.:
val p2iv xaL too ndtov? yevoptovovir 6ov
xar' atroiv EigS ft6QOtOQCvTo1 xrai6vrog.
ElscaaS. Exc. 30, 1 Theod. = Val.:
13) deiqtLv Tof nHaQ6s.
14)
Elha eXAatO9devot trc
15)
d6ts
toV OeoV natedv
ZvvacvdriSq6Ev
avrbv AiEovatv
dÊoC?'8 rde aoend iho,Ev 6 narrQe,areteoS Cyv

(pvotae xa
t ov lavtov naoaaXobv, va i
2 `yi
dvv8otro, IvOdfAOV
zotro
y
Elv.
nadOo;s
xaraldfin,
r6 yLov. Iren. 1, 11, 1 Val.:
HIIvia
xal tro Hvevpua 6e to &ytovVnb n7js'Alyt$eias (Interpres) grot
neofleflirjat el' advaxetaivxat xaetooqlt'av tov at'cvcov, doedtrco
els aIrov;
elai6v
61' ov ro
atliva
ve
o
xaenoqpoeiv
rd cpvta
trs d`lXEia;. The aeons needed the ava6xetos, because they

did not yet possess the yvcoaos and were disturbed by the
announcement of Sophia's suffering. 'Arl0'ea, however, is
Zity (Heracleon, Epiphanius 36, 2; Marcus, Iren. 1, 21, 3),
who played a more prominent part in the original version
57
And confusion arose in the spiritual world, for the aeons became Hipp.
overwhelmed with apprehension, imagining that likewise their own VI, 31
progenies should be formless and incomplete, and that within a
short time destruction should befall them; all of them, therefore,
betook themselves to supplication of the Father, that he would
deliver Wisdom from sorrow; for she continued weeping and wailing
on account of the abortion produced by her. The Father, then, full
of compassion for the tears of Wisdom and accepting the supplication of the aeons, ordered a new emanation, the Holy Spirit, for
the distinction and fructification of the aeons, by entering invisibly Iren.
1, I 1
into them.
Iren.
The emission of Christ.
1,2,5
This one instructed them as to the nature of their conjunction,
namely that being cognisant of their limited perception of the
Unbegotten, they needed no higher knowledge. It also announced
among them the knowledge of the Father, that he is unfathomable
and uncomprehensible, invisible and inaudible, except in sofar as
he is known through <the Son>, Conscience, only. And that the
III. Commentary.
(cf. Marcus, Iren. I, 13 sqq.; the Valentinian epistle, Epiph.
31, 5, 6).
Epiph. 31, 6: ^ ov Xlyi flovrieaa eck Ixoyrjv yvc6afecoc
ltreeian
atavca o&aat avvrjye t16 8OeeQt
'OySod& &ipvQit
n
tv
aEt)7;
voicnj
6e
r
6
Yvoxi
fioiatcrs HvtgEfla
fiOVlfAael'
Wlte,
Trbhdyov, otv EcVs p Tr&vdyitwv xxoir0tov.
(Iren. 1, 2, 5 and Hippol. VI, 31 <Italic school> add Christus to Ay7ov lvev,ua, a very confusing innovation; Marcus
however (Iren. 1, 14, 5) alludes to the emission of the Holy
Spirit only.)
16)
dxaTa2dirog.
0 .Zy'rlj, 8
Exc. 29 Theod. alludes to the same event:

Eoev
itv QOVX
8 e xaretaflev, rofro
17)
ELtetv n?el toov &Qerjov, ae;aiy7ev,
dxaititaxrov v tQo6Sny6Qdv6rv.
Exc. 31, 2 Theod. = Val.:

rd
dAAdxal B6d rT;gTrov3o6exdrov ailvo nEoew
(=ntOovq)
rd ola 7naLtevoevta,cD& Qpa9t,avvend'ihoev' r6TE yoAQ
Ext'yvtooac
yoeCt6cEg.
58
Iren.
1, 2, 6
'EstowCeivrag (>e) avlroiv ndvtra evxaeotorev

al rirv
Esl'SaSev
rTe
xal yvcun ildot 18)
aiptvrinv avaznavov (ela)>yraaro. otvrco;
pOQOpj
xareorda6Ocavoi aioves, zidvre yevoYevot No zxal zrdvre; Adyot xza
caviTeq AvOQCoztot,xac ac ^nAe6ato6uoiCo, naoat 'A,AYe[atl xac niaaat
Zwat xac 'Exxlraoiat. 2rrlQtZtvra 6e Eni rov,rc tr la xaa dw arazavadtayva reAl&o; /red je?ayaik; xaia;
{tv]yas to v HIondroea, noAAr;
; avTr2;
yueraodovta. xaU vneQ Tr eV,rotUag
edrpQaai;
ovij tuat xa\
yva)j,un Zr
:C,v
StljiouaL
19)
TCov aCa)vcov,
avvev6OXOVvro;
roV
troV 6e 1atrQ;
avvevtTQL'ayTlojuEvov, el5 Exacaor
Iv
elev
xdio
eavro
xaaal aVdQOpratov avveveyraov
Trv a'Ivcov onzeQ
xdaFevot xal avveavtodauLvot, xal ravaa dQuo6a'os;rtisavre; xai Ejuyel)g
IvcoavTE;, neoepdaiovro ng6dflAruaeld;rltujv xac bodav rov BvOov rtsietoarov xcido; re xal a'oreov rov rQco,yLaro;,rteieov xaenrtv rov (XeTordv),
Ilvev8iaro,T20)
o; xatl Zcor]e
Iren.
xzTrog
21).
toaayooeverae xai Ayo;

xail)
eSneJueat
1,4, 6 and e,AtZstovY avtrov

rtv
Exc. 43
<rCi
xal td liadvra (xaal HaQd.
na2oeA09vut
aicll)v>
uera
Tcov
dyyeco)v.
III. Commentary.
ot o eliv, XcdiLtt rov ntato; etaiv, ovo/ya dvcovodjuaoov, IoAfQp
xcai yvO6tL' o:nee EdrlV v169 poepj rCov aiYovCwv.
This indicates, that Ptolemaeus is innovating, when he

describes the request of Sophia after the revelation to the
18)
aeons.
Exc. 31, 4 Theod. - Val.:
ovutos r6 ovoya rciv aicvcov dantoletaa eot rov X a d
ovodyaro; (cod. rc xarta ,ueog ovo,ua; the aeons lose
i'ot.
e oo;
their
individual name after the revelation;)

Exc. 32, 1: ev zArQpa,uatr owv iv6t2Zrog
ova'ori.
Marcus (Iren. 1, 14, 5): i'valC rcv
Evorrg i66tj'ra
j2rQo/tdrwcov
v
n
zrdvrcov
Ev ndoYv rjv
d6vauLv.
eXovaa xaerzopoeo9rltia
59
origin of their eternal being is the Father, the incomprehensiblepart

of the divine nature, but that the comprehensible part, the Son
<or Conscience> is the origin of their becoming and formation.
Then the Holy Spirit rendered all equal among themselves,taught Iren.
them to offer thanksgiving and led them to a state of true repose. 1,2 6
Thus all the aeons were constituted equal to each other in form
and knowledge; all becoming Conscience and Reason and Man.
The female aeons, too, all became Truth and Life and Communion.
After this, being thus establishedand broughtinto a state of perfect
rest, they sang with great joy hymns in praise of the Father, who
himself shared their lofty exaltation.
And out of gratitude for the great benefit which had been
conferred on them, the whole plenitude of the aeons with one
design and desire-while the Spirit joined in and the Father set the
seal of his approval on their conduct-brought together the most
exquisite and flowery beauty each of them had in himself: and
uniting all these contributionsso as skilfully to blend the whole,
they produced an emanationto the honour and glory of Depth, a
being of perfect beauty, the very star of the spiritual world, its
perfect fruit, Christ, who is also called Saviour and Reason and All Iren.
and Paraclete; and he was sent forth along with his contemporary 1 4,5and
c. 43
angels to the worldspirit in exile.
III. Commentary.
tav i:r2j ooa. Exc. 31 Theod. - Val.:
19)
rov 8Aov
diAAaxal ed 6 xartEio v (= 6 HaIdxQaro;>
Evooxia
a
v
iv
T6
p
vY ("Ev avrto ,o
ydae
ZqQouia
ocoarwtlxo.).
HvsViLarToS Iren. 1, 2, 6 adds Xetarov xai. This is a later
20)
addition.Excerpta 43, 2, copying the same manuscript,reads:

av xzv l4ovaiav zoi zrtvfi.txaro' , avvaitveavro;
xa iSdovos vda.
6E xat TrofV tiQitcaroSo
exizttETerat xrA.
From this it is evident that in the original version the

lHaeaxtro; was sent forth to Sophia with the consent of the
Father, the Son (21)
aeones), and the Holy Spirit.
HaQdaXiTom. Exc. 23 Theod. = Val.:

ol ado OvaievrTivov
yov Hal dxXi.rov
ott
Rr0e
rcJv ailovwv
RiYVvey,
rov 'Ioovov
2iy7ovaov,
Jg anb roV oiovjOtOEA&0CV...
60
Iren.
1,4,5
tH 6e (<o(pia>) vteaneToaatetrov Jkevx&avyua inbiEo &t' alMw,

ol
rtn xaenocpotiq aroi
nrQok8Qa,uev
yeker&tra 6 iSova avrov oaiv
Eax
avrov.
lAaovaa
ev9vs
avtrcp,USvayfw
rjs e:mrpaveia?
o'v o6 ZCot?
a
a
xatl
oo6oiav> 22)
aoLv rdOvnaOcv.
EtlopeQtavtnj /opwqootv rij xat
l
anoxntva; <yde Tadnz'rO) Xoes
X txat`rE
daocouaov
xali SC
C
vvEXEE
aaov
Iren.
1,4,2
Iren.
1,5, 4
trt
EiSidacs6arov
Ti
r7
irvY uerTeiaiaevavra.
xcal ovtoa Tr J vtR? e yeveto, E: n O&8eO x:opoo

Avtr v ao t a
avveaTrnxevEx ptdvyde trjg alateopfrj
tov xdoauov naaa WpvXi
yeveaLv
eyt q(p, y7j <e (Eyeveto> xard t;C ExcntiCewc ordotv, 68ow
66xata tiv TIRg Aftr
anIv
23) XtivraV, dQ e xaxd triv (p'fov
III. Commentary.
atl et?6ox(as rtcv atlvcov 'I7aovs n,oofSdlerat atQadx).iog

aaQ@e.6v ti alwvt.
This clearly shows that the Paraclete emanated to save
Sophia. Ptolemaeus has separated the two events: consequently the u n it y o a c t i o n has disappeared. (Iren.
1, 2, 6 and 1, 4, 5).
It is certain that, according to Valentine, the Paraclete was
sent owing to the intervention of Jesus: Iren. 1, 11, 1: at
Ty
v dabxrov avatafvvTog
rOv 'IrJaov (f= HIIaeQXirov)
kor
dTno rjc tyreoti avcojv, ovvavaxv.yivro' 6SEtozk ,Aolt aXof-
i~69'at qpNatv(Exc. 32, 2). The reader may compare for

the whole passage the famous Psalm of the Naassenes
(Hippol. V, 10, 2), in which the sequence of events, the
passion of the suffering worldspirit in exile and the request
of Jesus, to help her, are very similar (cf. Ir. 1, 21, 3:6r ovopua
Toatroxexqvjiuevov oandrciaj; e6trtzloscatxvet6'trlr
os xac &Reiasa,
8 ive6vaaro 'IJn6ooS... v tzak N(ovaat;Tro qcorosTOVi
XeQWroV,
XQarov
dyyEltxtv
22) xarC
cvcrto? 5d
sta
Esg
vsypaTog
dyiov,
tells the whole story in one formula).
rt5QoW6L
<(o0i6av>).
Both Irenaeus and Clemens read: yvcowtv.This may be the

Ptolemaic conception, but is probably not Valentinian. Christ
THEEORIGINAL DOCTRINE OF VALENTINE
61
The spiritual background of matter.

And Wisdom, filled with reverence, at first veiled herself Iren.
1,4,5
through modesty, but by and by, when she had looked upon him
with all his endowments, she ran forward to meet him, acquiring
strength from his appearance. The Saviour immediately gave form
to her essence and brought healing to her passions. For he
separated them from her, put them apart, and condensed them,
so as to transmute them from incorporeal passion into still unorganised matter.
This was the origin and essence of the matter from which this Iren.
1,4,2
world was to be made: from her longing for the bliss of the
ideal world the worldsoul derived its origin; earth arose from Iren.
1, 5.4
her state of despair; water from the agitation caused by her sorrow;
III. Commentary.
23)
descends to create, i.e. to give form to h-er essence: the veil,

however, is to be raised, when he descends to bring salvation
(Hipp. VI, 35, 3: 67wre ot3v '6u1dql9&-at Tb xdUvPPLa
a 1
nal o5pipjvatzav)ra ra ,Avat'Lola,ye-yevvitrat
od MaLoi's
t?cirnaeii'vo) . IThen only the spirit will be conscious (Exc. 2
itIv
Theod.: Wk6cov ot'v 6 Zairn ip ' pvXi)v ei rn'wv,
a
Exc.
Now
Tor
cf.
aLvrtit$
(fi
41, 3).
Sophia only comes to
being and the outer world takes its origin (Exc. 44 Pt.:
ta
Zorptia y4veral xat
o5rw;og3ia n- roiv 2 ameog huqg7avda
Iria'4W xritsrat). H-eracleon explicitly says that the formation
of essence was the first formation (AVtWi'ya6Lrq'vxQ tbrql
,IoctPwcLV rip' xard rp'v yveasev a'i-o!; naee'cYxe,ttr 'a' a'Wlov
cnaEo'ra dE MOepi,v xcai Ek TPconajs3vxai neetga9qiv i6iav
ar7ay&vxai dva&ilfa; (frag. 2) ). The opinion that the essence
is formed immediately after the fall (Iren. 1, 4, 1) has no
parallel in other sources and must have been introduced by
some epigcne.
Xt3xang... 9,6jov have changed their place: this transposition
is necessary, because water arose from her tears, ore less
poetically, from her sorrow. Tert. adv. Valent. 15 reads:
proinde ex consternatione et pavore (= q9$flov) corporalia
elementa ducta sunt. It is in this way that the text of
62
Tr 6
Iren.
1,4, 5
Iren.
1,4,5
aitaoalv avroZs erngEqvxeOdvato xalt (qfopd, ob Xal

Tot
daeotav ?yxExvntrat.edv' ovtcogs lti6cOTfid t 24)
teol
adyvota
x a? & pi a vv E7zueooioxe (6o col>
t
airtoZ, ciate EidavyxQiiara 25)
xatl acouara eAeev.
'H
nV
be
<(ocpia> Exro&s:rdov; yevou&Vv x al ovR2apoVaarfj

(Tcor)tv lrv 0ecoQiav,rovzErt trav dayye2Avrov
Xaea tcov aov avr
a 26) XIXX 27)

<(pavra6caa6d6sTa
xarda
xaeniov
trv Etioa(avtav>,
xvrjya nvev/alxov xaa'Ouofolatv
toi CorJQoag.
yeyovo; tZv 6oQVpv96ovv
ter' avroit, Yat ixtasoojaaaa avrovit,
Iren.
1,5,1
7ov Jra%ovg, o ^jv VrA'

Tetcov ovv Bp5 rovtowv v7iOXEqlievwv, rov EUVHEX
Tr
tov
o
t
6e doteanexaEQ,
yvxtwov'
]v
TqrS
eatortorjg,
Tov 6'e e
III. Commentary.
Epiphanius should be corrected. (Epiphanius 31, 8: baro a&

roxdoVcuov arotxeia).
Then the whole passage Iren. I, 4, 2, which has always been
considered to be irreparably corrupt, can be interpreted.
Note the Epicurean terminology. xaTd qpvatv
24) t:itfde6TtxjTa:
is the reading of Clemens, what has however changed the
sequence of events (Iren. xai).
Afterwards, when the Demiurge fashions things
6vyxiârta:
25)
heavenly and earthly, concretions and corporeal structures are
actually formed: now the elements are only endowed with
affinity according to their nature.
Iren. I, 13, 6 Marcus: a';j ueyaA2roA/uo;edv
paVra6taaT56Ia.
26)
d c
Tr; I16tAg xal ExniSecwo owTtauxd
qpavra6tac60slaa
6tdrto
dyaadv wov IIeo:rtoeos

noefadlero
(o; EVVvtIov eyovaa.

yjd<;xa; exo'vasj, Toe evv,jtLov rCovavw
Tert. adv. Val. 17: tertium spiritale, quod ex imaginatione.
Valentine's conception of the world is after all very simple:
the spiritual world consists of three adawocoa, Father, Son
(= Aeons or ideas) and Holy Spirit, the outer world of three
zooardaes, 1) matter, which arose from Sophia's tears etc.,
2) soul, from her laughter, 3) spirit, from her imagination.
6 aleaalaeCf. Anthimus, de sancta ecclesia 9: 5ci OWarev,iivo?
63
air from the solidation of her fear; while fire, causing death and
destruction, was inherent in all these elements, as ignorance lay
concealed in the three other passions.
After that the Saviour endowed the elements with affinity Iren.
according to their nature, in order that they should be able later on 1,4, 5
to form concretionsand corporeal structures.
But when Wisdom was delivered from her suffering, she Iren.
gazed with rapture on the dazzling vision of the angels that 1,4,5
accompanied him; inflamed with love and conceiving from her
imagination, she brought forth new beings after their image, a
spiritual progeny after the image of the Saviour's attendants.
The formation of the visible world.
These three kinds of existence having come to being-matterfrom
Iren.
1, 5 t
III. Commentary.
27)
Xn 7QOtos e?voav6evSt ptLpit t q entyeyeaLYev(p avjt4 HeQitwv

tQdovTovewv avrto ydaQ
TQEtgaSo6d6dts xal TQia 3Q6o5vwa
xai
xai
vioO
ZwrtOg MEYVrJ7o.
clyiov x vsftarog
traTQb6
Exc. 40 Theod. = Val.:
XEXSqcE XaQxofg.
'
r di (V:drQgptta: ^gsixxAqiaS (neonvzeO Va'v /rtQ'Os)
ova
aent, 8dre
iwr
eoXa a y
pera Irpv rov q(po;
rCv anEQgpidcov
nQoepflaieo.
Exc. 39 Theod. - Val.:
TOv xnArWtv o'v TC 0egqiaarcC arirt (M 2otia) nQofBa2oVaa
trv
naQ avrjt xaTEXE,t ExrEv xitv dayyeVtwv
v6no tov
aeQevog Et nO)6treov EQofBEfpvLYtOv.
Here ends the account of Iren. 1, 11, 1 (Valentine) and the

Valentinian epistle (Epiphanius 31, 5, 6): these versions
describe only the election of the Church before the foundation
of the world and reflect personal experience in the ecclesia,
where Christ is present. The doctrine about the formation of the outer world and the historical descension
of Christ on Jesus, to deliver mankind from ignorance and
death, may be reconstructed from the fragments of Valentine,
the Excerpta ex Theodoto, and the Ptolemaic sources of
Irenaeus.
64
roviaort r6 nvevpartxov, oircoQ e&odnan1 rt pv 1p6Q6(pctvar&Zv.

28) Syreu) uooovatov
adiaRTO &vrvevviartxov ovx EvVaro
~opfao6at,
rijv
Ertan
r;7
Ebl
ude
6'E
Ve,ijXev airtn~'
qcootv
yevouvtjs Ex r ;Exc.
47,1
latcrQOoprF;atriJ? WvzXtxs ovo'ca?, nroEfiaiEv re td naea roV 2watrjQo;

ia#,tÀara. xal nQortov <YEv> ce'oQcpaE t?E
EX 7 tXpvIvxr; ovaiaS <(rv
drILtovi y6v, 29) Elxdva rov IIaretQos Ov),
nravra ra ptr'
<>)
avTrv Eti6Q6)ts,30)
elrd'rcor; XIvoVpevo y;' vOb Trf Mrtpods
el' rtiuiv rtov ahlbvcov tar avra
fovAl^sdTaa
ydQ (<2oqpa>
noloaiv,
avrwv.
etxovag Enoilarev
Iren.
1, 5,2
r o>ola
6
r So
Alaxivag
}r/ViLoveyo
(a<oiv
oia1
avyxexv Jva? xati
daaopdrcov awcoarorotioaa? 6Se6tjuovryoxe rd re ovQdava xa rd yrfiva.
Iren.
1, 5 3
ravra 6E d(p' eavrov puv

tero xaraaxevadetv,
Etoihaev 6k avrd
ovx
tr; (<2ocpias> anQoroBaovas. oivQavov einotiraev
eMcbSrov oveavov
xal aviOeatoov Eibraaev ovx el6cb; rv ivOôcowov' yqv re Eeg&s ovx
E& narvrtov i'yv6o'rev ra;
entordtevog rIv yrv'atVal
easco v Eroiet xai
rRv
avrt7v
purteoa.
III. Commentary.
28) otx
ihtvarTo
go0QP
at.
The spirit of man is to be formed
by the angels who descended with the Saviour.

(Exc. 35, 2 Theod.: rovi 6E dyykeov; e 6to'ewcaotv rov oneolarotos yayev).
Ed6va. Valent. frag. 5 (Clem. Alex. IV, 89,6-90,
29) d(tiovQ7o'v,
1):
roV reoVibcElva aivitrerat yeoacpv avrak Ae$ealvY
i
>oo6aov Rtrov
I
cixc^v trovi cvrog; roaCb0rov, roaoiov
jaa.ov 6 xaoapo rovi Covro; alCBvo;. r/k o'v altra rq; exovoq;
,Ueya(ooa6vj roi
tO nooawJov nraeeaXop,evov rtq 'oya7dqcp odv
rvnov, tva rtvrl fl' 6c ovo6aro; avrov' ov ydo av3Oevrtlxc;
d.id ro o'?Jopa
EeieVe'r] eoptf,
er2vOcooev
tr voreoeioav ev
ro
6
xa
ov Oieoiv doarov eis niortv rov
nRdAae. ovveoyed
niEet roviov
eni.aoap[evov <.
65
passion, soul from longing, spirit from imagination -, she next

addressed herself to the task of giving these form. But she was
not able to do this as regards the spirit, because this was of the
same essence as herself. She therefore took herself to give form
to the psychic substance, which had proceeded from her longing,
applying the revelations of the Saviour. She first formed out of
psychic substance the Demiurge, a godly being, that is the image
of the Father, who gave form to all things that came into existence Exc.
after him, secretly impelled thereto by his Mother. For Wisdom,
47
desirous to make all things to the honour of the aeons, made
symbols of them <in the visible world>.
The Demiurge separated the two substances hitherto confused Iren.
and made them corporeal instead of incorporeal; then he fashioned
1,5 2
and
things heavenly
earthly.
And he imagined that he created all these things out of himself, Iren.
1 5,3
although Wisdom was the productive power. So he made
heaven, yet did not know what heaven really was; he fashioned
man, yet ignorant of man, he brought to light earth, but had no
acquaintance with the earth; generally speaking he was ignorant of
the ideas of all he made, nay did not even know of the existence of
III. Commentary.
Clemens rightly interpretes xoOyos! as rhl/ovgyO, zgd6oornov
as ITaQaxxrrtoc,So'yQaqog;
as 2ocpia.
The worldspirit in exile, Sophia, makes the worldsoul as an
image of the ideas which she beholds in Christ (Iren. II, 30,
4). Ptolem. Epist. ad Fl. 7,7: avoc 6be <6o6lovQyo^'> rto
xQeittrov6; atlv xcix6v (cf. Exc. 33, 3).
zrt JiTr' aCtibv 4QfQpdoa. Exc. 34 Theod. = Val.:
30)
daAAaxal ot ?0t(Viott 1 dvvt (f d
vno Tr tov
q .vAI)
oiv
Q(cotro(= 17aQeaxAIjrov)
aeovoiaS uuoQqpo?vraL,
xavreAigKroaav
6e a dQltotreal 6irb Troi T6arov (= AvjflovL'yov) luo~pwoOi,vat.
The genesis of the visible world is a gradual process of

formation: the spirit gives form to the soul, the soul to matter.
5
66
Iren.
1,5,4
Iren.
OJ v, trovoitw vtjj
I6:o
Olixt 31) 6e r Mrl?TQE; rTv Ieovedvto
dg
rovverovoavtov xo&tov,rovreortvEv r~f
e
tfeoorujrt,6d tr~]ovQo?'
6
xaO' udas xo'aco.
ev
6e
rci
<(bldaloog>
e4doa'd6t,
nenoilrE (<6 Arnytoveyb> xaal iov
Arl/uovQyroa4;(51rtv xOf'uOov
xal et roiTovr
6v&Qwxov 32) rov Xoixbvivfp(5-ra
t,uvX6wv.
33) trov
1,5, 5
1,5,6 1t
:teol rov z2'owoa

xal
JVevuatlHov,
d'yEiwv azntxrlVaev, 60ootovlotov vznaoeov rtn Mjrfel
6
Eds a6vtv Yuidavto ?yvodraev AJry ovyjc; xal 2ey6drto x;asetEr
dooro aviro, iv,a 6t' avrov d; rjv ian avrov pvv'v onaoev xal de;
8
xvrjta tr,s
Mriro'gd,
xatrdtrv
eeoowiavt&v
r6 vA2txv rovro cbyua, xvoqgooq0Ev-re ev xovtrot xal avrSiev e'ot ov

a
o8 6aj xa avro
e2dov
'Exx2rlia
yEvrtrat IQos vSzroooor OAoyov'
6e
xc.XLd Eao
acvooo>no).
eortv,avdwtvno;trg avwo'Exx2at'las,<('tu
,
avtmuSevisv
av~vyEv
evd6e
ottco;
vxtxvi
uooeQpcoOfn
(B<),
rt
netal
avicr Ev rTj dvaoarO(gq. 'Elt yade cov Y vXXt o v mal ao%^rtov
oareaxevaoara. xalX o2Ri 35)V rO
tnatevItdrvov(dr 8 34)xza 6 xo'daog
toi aoneQlarot rov'rov ietlrtar
(tdtCov
:oopTracv.
III. Commentary.
the spacial world consists of ,the sublunar world
31) Oixit
(symbolised by the Devil), the celestial world (symbolised
by the Demiurge), and the intermediate abode (symbolised
by Sophia); these three strata are interdependent: Val. frag.
8 = Hippol. VI, 37, 6-8:
ndvra xeea,ludevanvev,tart fltUnw,
navra
' oXovjiueva rvevrtan
vow'
odoa a eAiv ex WvX?c XeeUaycvrlv,

y,vXrv 5E daeoo E EXeo,EVyv,
...
deoa 8EI$ ai'eVQyxoehtâlevov
2*
atv
voov'
raira
odve$
matc
ub'tr
atoiy, jit xoelarat
e
ovrCog
6oY10uovoeyoV' q'vx 6e -a'ewe EoeXEical,Tovr?x lgS yvxr] TOV
co nr2ieci,tarwo.dar
eoctv oOrltuovoy0s trov vevzuaro rov
t
'
"Oov
6
xa'
9wco ZoTpia ril ev
6 ai;Qg e' e tera, rovreolv
navrog 7zdnlAiwato;.
32)
Av{t$Qurov
TOv Zoi'xOv XT2.
Exc. 2 Theod.:
qaoi roitxvzXoV
0aCaro;
po
ii
roo
ev
vrzv
Ev
Aooyov
'elvalt
vpvX
fji ovan
tr lexrE?y
xara66oavra
rovro
xat
td
deaevixov...
ECuIooev,
:e,gQCa
ol 6' da3 Oialevrvov
nALaovvrog
iTHEORIGINAL DOCTRINE OF VALENTINE
67
his Mother, Wisdom. She dwells in the intermediateabode above Iren.

the heavens, the demiurgein heaven, the hebdomad,but the devil in 1 5 4
this sublunarworld.
Having ,thus formed the world, the Demiurge also created the Iren.
earthy part of man, into this he breathed the phychic part of his 1,5,5
nature;but he was ignorant of that spiritualoffspring of his mother, 1,56
which she had brought forth as a fruit of her imagination,because
it was of the same essence as Wisdom. Without his knowledge it
was deposited into him;so he was made the instrumentof conveying
the spirit into the soul and the materialbody of man, in order that
it should be carried as in a womb and should develop, until it had
become fitted for the reception of perfect rationality, <which is
Christ>. This spirit may be called the Communionof the Saints,
an emblemof the Communion,which is above, and is the inner man.
It is sent forth to the end that being here united with the soul, it
may assume shape and be educated together with it in practical
III. Commentary.
lnlflQrOatahvonotovv, t'v
?iaypa
3)
ivno
VTC;
tvxIV
xai Tlrlv ofQxa, a xal iv
CoQ~ta n eonrV'ex <Hippol.
X, 13>.
rvMp66tsewith the aid of angels. Exc. 50, 2 Ptolem.: &veYqvcyaev

re xaCi rvaneete,
avh
6to0Oj6otov n at
dt' dy7
ov tbei.
Concerning the angels of the Demiurge cf. Val. frag. I,

Clem., Strom. II, 36, 2-4):
o b ' t etvov rov niadoaroes Vr7jE rowl
l q'o6fS
a xc ree pd
ayryo,cf, ore ,uiCova E<pt9iyarorij nAdcaeco &td rdo doodros
ev aitbrii QrAe,a
saEkox6ra rTi va'nooevov'iata; xa nproatad6vovo... ttg y5yt grvopia 'AvQdiwrov nlAaeEAs'Adajlqpfov
ht
ai'o!v
xaEv
naoieaev nOodovro'AAv ovz
arero;,
rnov, c& M;avrov
xal xareAdRyr,aavxaa rart to ?Qyovipdavoav.
3 d'g. Exc. 67: o iv ytivev xaxitoWv eYevra,dvayxaiav oaaav
rtv yevEFiv
AtdrepvacwroQavrZnYntrrtevovrcov'dft yaQ EGvact
Ta6riv, aXet? aty T o anieJa neooeveXfijTr rtoAeZ).oywstivov.
Valent. frag. 6 (Clem. Alex., Strom. VI, 52, 3-4):
35) toAAd.
noURd riv
yeyQa/la/bwv Ev raZ 6fpotoaiats BflpAot (i.e. in the
Troi5
Old Testament)etestcerat yeyQap,eva
vxx;t6ia
Ev rnl
of
in
the
the
aeof
Valentinians).
spiritual community
(=
THE ORIGINALDOCTRINEOP VALENTINE
68
Exc. 68
aoa;x
'AXQLtev (ovv)> yUev rj tVlAEia;fi6vtE rbcva, cb aiv ai
xat
xal
xal
aqiQova
aa9evij
av.vyia;, atel7 xai v?rlna
ofpoQfa, 36)
oloveXte)olUara
ta
atQoeveXewvra,
ye
yvvatLXO
zexva, q/ev
dv( 6s xai VVA

ScwrQO; oQEcpwE aVeq
v(tPvoS
Exc.
vo
rov
yeyovauev rIxva.
iv mvai viToV QavdTov37) roivvv pfaotiaeavpueydlYv

8
E
:eTnoLr?JVrlv,ov6dv
0ttOV &Laxovtav kavaroV yeyevYrEvrlV,7tdoS
xat h6trnroO6 pIkAya
a
adnetrovar7 aXQXsZ
adycovaris Xeolaro, 'Eeavr
a,vvaizuEltriv E'xxijoaiav&vaafapcv(rTO
o f 38)
'IrJoovv>, aveocoaevxal avrjveyxevonEe dveiafEv xal dLCt'
"el
TO
pja,sa' el g
yad 4 aiaQex aayia,xai
xa trd rovtrc o,Uotovota.
Qi5a ayia, xal ol x'Aabo".
t'VsEJaTO, 39) OVXWOeOQtaS o)
2'ZEeya i&v ov naQedr;g rtEXOv'ar5;
Metd
arv
58 sqq. neoaconov trjv eayyei'av
III. Commentary.
rd yaQ xotvd ravtd
orrt
nvEvI,artxoiv) Qrhjfiaa, v6jUO 6
36)
37)
38)
anro Mae(iaL; ( a.nEQiaro;

yQaTOSEv xaoeiq' OVr6Oeonv
o6
o6 ao; 6 rov OTyatjlAevov,
xal tplAv av6ov. The
cptovltevo,
the
is
to
Old
Testament and the
o6yogoanonarlto;
confined
whereas
the
Christians,
apologists and Clemens Alex. extend
the A. oan.to the Greeks too.
14oQpa. Iren. II, 19, 1 Pt.: qualis est autem et de semine
ipsorum sermo, conceptum quidem a matre informe et sine
specie et imperfectum.
9avdtov.
According to Valentine, Christ descended on Jesus
to reveal the Unknown and to destroy death (Iren. I, 15, 2
Marcus: re2veixvat
va T
yade Tv Hllarea rTov oJwv Vioat
xa
rov
Iren.
Cf.
16.
III,
xaQeAeiv
ayvotav
iadvarov).
The ethical significance of the incarnation is not mentioned.
dt' aitrof. Exc. 1, 1 Theod.: ,,IHdse", "naoaaieta Oaioao e
toa
xedeas ir nvevipa ,tov". 'O neoEfahe, rol, oaaov
Aoy
V
ro nvevpartxov onEeoua,rovro oroticaduevosxarfi,tv
2Zoqia,
69
life. For it needed psychic and sense training:on this account the
world was organised. And very often this spiritualseed has spoken
through the prophets.
As long, now, as we were children of the female, Wisdom, only, Exc.68
as if of a base intercourse,incomplete and infants and senseless
and weak and without form, brought forth like abortions,we were
only children of the female, but when we have received form from
the Saviour, we have become children of the bridegroomand take
part in the sacred marriage.
Death vanquished.
After the reign of Death, which had made a great and fair Exc.
promise but had none the less become a ministry of death, when 58,sqq.
every principalityand divinity had failed, Christ, the great hero,
descended to assume the communionof the saints, symbolised by
Jesus: thus he saved and bore aloft the human existence of Jesus
and thereby the whole of mankind, which is of the same essence
with Jesus. For "if the first fruits be holy, the lump will be also:
if the root be holy, then will also the shoots".
III. Commentary.
r
r6 Zcorr' 8OEv lv ro naidet
L t v 2oplav naoQartiOerat
,ia roV natoe cat
natvQi 'va a'.rjv daoldfl naQa
xaraastfji
~v mEvvaaviOa vtndTIrv arreoiaxev bvvapivowv' ovriaoy
jpvryj pcovrS
laantxbv 6reQLIa, trobi MxlexMov,6ad rqr?nQoeltQ
naeQartzrat.The human Jesus, a spiritual body, represents
spiritual mankind, (cf. Exc. 42, 1 Theod.: n'qv oiv rt aodya
roi 'IraOov, re9) 6t,otoVoltov 'v rj Exxlorlaq).Owing to his
special Christology, Ptolemaeus everywhere in this passage
has a plural.
39) ivsd6craTo: Exc. 26, 1 Theod.:
'oeaTer,
oeQarov
rov 'Ir7aov
o
2opia
xati
'Exxcralta
Xv
rwZv&daqeo6vrcov,fv 6Tooidtato dtl Trof

rtv oneoaOdrCov
5aqxiov, jd5gprav 6 Oe6oroo' rO 86 adoarov ovoya, oneo
larlv 6 vto 6d ovoyevr?.
40) oi XqogtaiS. . Exc. 17, 1 Theod.:
toriv 'Iraooiz (= XQtarot) xal
ExlHâola (xa'i
ola)>
di' lowv xQfilgs Tr&v 6wd.dcrwv 6vvarj xard robs OWaAmrtvavov?.
70
adAadxavoaa
avro wvv,dfet,
to ovv "nveiv/a
atyov Enl oe'"
o xarti
]V
IoV
4Lo
)poorat
fUxgQbv 4)
aa tuaroq ov xvoiov
(k ivytiov
oot"
6&dayvc&oaso.
o0 6av42)
Ro7Lroto
trqv /iqofwoltV ,
Elaixtadcet
ETveiVtoaEV TO o6coYaEiv rtnf ;aQ#Ech.
a aooravo; roov
v v 43) 0e (O6'Ioov5>
ai xaafcavos
Amyel, "Uvva/lu;
(AYJiiuov>'yov>,
'A.Sc
nj
E rT) 'IoQdadvd
Tva xal Eveyolan
En avrti
dAAd avTaAUvtoc,
ivevMaroc, OVx tl'a yevolivov,
t
6 odvaaTo,
a
enel
Tr;Sico
r: naoovoi]G ev av,wT
To aocoua; ov'wc yad aSv xal avWov tov- o(oTfo
o6 avdvatro
anzavev
44)
Odvatos
EQadTroev a(V, oneQ atronov. do(Aco68
a
xaaTetaraTryr0'
danowavovrot yadQ tov at6juaTo; xai xalarqoavtos
avrtv tov Oavdtov,
dvaotreXla5 T]v IneL0OVOav adxzTa fTlc 6vvadjeco( 65 OOTir
dn&6leo
dveTrtaaev.
/iEv rov OdvaTov, to' (e OVrJtov o&pa adtoaflaiov vai1j
Exc.
z evvxaeo6v
38,3
<(6>
ul1 Teoavaarn
l
aneQarit ioov
avrov
trc
xal
Td
'va IeV venYiuatra
<zJnytoveyo)>,
Iva tOV (Arlhoveybv>)
,iecoHZ
Xa
xal
tp
Ei nrQewOa taedaon.
III. Commentary.
xare ,utvv
Valent. frag. 3 (Clem. Strom. III,
a41)
yoq(pofrra.
59, 3):
>>dvtra(< cprolov >vznopelvaq 7yxHQaTis'v'
-6dztrTa 'Iraofs
IjoOev
ipy/dito,
Iataa. rooavrq rv
paQj#val t
Iv
xal mtveVzv iSioos ox

&no6t3ov
ovTd
avrT) eyX(QareTia; 6vvajltg,
(Oore
TQeoQ7v
ev avtZ,
To qv9e'ca#at
evtel
raO(xal pi,
I
avtr
OVX EleXv.
Exc. 22, 7 Theod.:

ECerloev 6e AvgcoaEcO)soat
Tov vUoreT
vvoia...
VISfLjarog
rat
'I?aoov,
tva
JpSQOEX61?vog
prL
dft
xaaatOXeS
t?j
TSog 2oiag.
Stress is laid on the progression in knowledge of Jesus during

his lifetime.
42)
oi0iav
scil. nvevazUIXrv:
VI, 35, 7: oi (' av dro n
Hippol.
:EtvEaerlXbv
tv Tro aoUAa
rov
dVaroCetog 2'yovclv, o'L

ocTljo,.
lHvevpa
yad
aiytov
71
Nor was he separated from this human spirit which he assumed

as a seed from Wisdom, but contained it by power, so that it was
given form little by little through knowledge. Now the words:
"Holy Spirit shall come upon thee" refer to the spiritual essence of
the body of the Saviour, and the words: "a Power of the Most
High shall overshadow thee" indicate the fashioning of this body in
the Virgin by the Demiurge.
Jesus died at the departure of the spirit which had descended
upon him in the river Jordan: it was not so much separated as withdrawn in order that death should also operate on him, for how could
the body die when life was present in him? In that way Death would
have prevailed over the Saviour himself, which is absurd. But Death
was outgeneralled by guile. For when the body had died and Death
had seized it, the Saviour sent forth the ray of power, which once
descended upon Jesus at his baptism, destroyed Death, and raised
up the mortal body, delivering it from suffering.
After his resurrection Christ sat down with the Demiurge, that Exc.
the spirits might remain and not rise before him, and that he might
38 3
subdue the Demiurge and provide the elected with a passage into
the spiritual world.
III. Commentary.
xa(
l
6 1vawtl rov
vi
2oita
tOVteaY0v
a
rov
,
rt
oad2laoaj
vn:o
~u6tovetx'
rlxv],
Ma1aia
d6oe'v.
rtj
Tert. de Carne 15: licuit et Valentino ex privilegio haeretico
RyFev EnS tr]v Maeiav,
r
plirov,
nveviarog
43)
44)
carnem Christi spiritalem comminisci.

Exc. 23 Theod.: rov Z,or4Qea,
'AECavsv.
yevrvrovxal natrx6dv
(cf. Exc. 1, 1 quoted p. 68).
r'i rT 'IoQ0dvrj. Exc. 22, 6 Theod: ev AvrT(aoeL rogv o6vodaI
iv rzr
ro; rovg Ert rov 'Iraoovv
xxareA6ovrog xat
st6rz?e
aro6v
3:
Iren.
I, 15,
Avrecooal,uvov
(cf.
Marcus).
Valentine's christology, though very docetic, was simple: on
Jesus, a spiritual human being, Christ descended after his
baptism. Through Jesus, man becomes conscious of his
essential identity with God. (Exc. 41, 1.)
72
Exc.
'H j.uv oiv
trv
vdYaveoJL Ev xvola)jC, Yv o3yodSt, i

naea
rf
t~rQl
cxveax1) ovopdCetal,
re, IXdvwv rd trpvXd?,rdWevvpara,
&XQLovvreelas.
<Iren.
(6rav <&(> itoQowfJ xao Te/etoW1f yvcaeL ndavtb rvevartxov6>,
1,6, 1> edia to 6EJvov rTv
yd6cov xotvbv nravtwv v rov acplovwv,
aQxet &v
Exc. 63. 1
ircl.o1
45) idvra xal aA2rAiayvwoean. ro 6e ivreWtev
dSt)
dEno#ocva
rd nvevpjatlxd dra; pvdXc aua rtj YrQL O/toVf1U
v vvYplQov,
mxoVl6d,uevaxal avrd rovs vv,uplovS tOiv dyoy2ovS
46) eavrov, ed&
v Eiadl47)
rbv vvq7cva
xal nQos rjv tro nvevjiatog
Evrot rtOVo QOV
6tLV 48) EQXovra,' alc&vec voeQol yev6daeva, el ro0V VoEQOVS
xal alavev,artlXwv
63 1
(ovlov'
y^d/ovg rtg
ovCvylac.
III. Commentary.
45)
dtCa5w90f: the worldprocess is a repetition of the evolution of

the aeons, a gradual development from essential to conscious
identity.
46)
roigS &dyy.ovs
hav&v.
Every spiritual man has his angel; Exc. 35 Theod.:

'0 'IOraovs5(= d Xeoatos)...
Extro ro7v 0QOV... yev46ievoS...
rovs dyyiovs toiv 8S&aqqovro; aQdeouaro; avve,eyayEv eavrcp'
cal avrog p,uv r,)v ivrtoQowvc& anto 7litcijparo?

aQroeOi)bv
ETXev,TroS di dyyE2Aovs ciS dt6@(0owtlv TroO 6gteparo
rayysv.
These divine counterparts of man, though immortal, descended
to take up their cross and to undergo death, as Christ did;
Valent. frag. 4, Clem. Strom. IV, 89, 1-3:
an' &exi^ddivarol Eare xal rExva coqgs Eore alcovla? xal rtv
73
The end of the worldprocess.
The repose of the spiritual beings is in the intermediateabode Exc.

63,1
with Wisdom, their Mother; and they keep their souls, the wedding
garments, until the final consummation.But when every spiritual <Iren.
being has received absolute conscience, will take place the marriage 1 6, 1>
feast, common to all who are saved, until all have become equal Exc.63, 1
and know each other. Henceforth the spiritual beings, having put
off their souls, together with their motherwho leads the Bridegroom,
also lead their bridegrooms,the angels of Christ who initiated them,
and pass into the bridal chamberwithin the Limit. They attain to
the vision of the Father -
having become spiritual aeons -
to the
spiritual and eternal mystery of sacred marriage.

III. Commentary.
divatov
t4ez
i)Xe peelaoaaal dE; avrot,
'va S6araviorte avtov
xal dva2a&ore. This anthropology is essentially Christian:

the life of the mystic is an imitation of Christ's volontary
suffering and resurrection.
47)
48)
ElaiadC. Exc. 34 Theod.:

mal trv
tSc purtQo; ov pertd tov viou
osEjtovdrtv
oeihtotofjE
Ec 10 i4Q(coAFa.
Valent. frag. 2 (Clem. Alex. Strom. II, 114, 3-6):
6tr.
tov tQO'trov ovroY xal 4 xae8'a, IjUe'XQ anovola rvyXdvEt,
dxdaQtoso, nollaiv ovoa JazUdvovv otxfTjeLQov' itEladv E
Eazncxeptyat avtrjv o6 ,6vo dya#oag natarQ, 4yiaorat xai
qpcorl&aidpiet, mal ovrco uaxaQtilrat 6 S"CtVv

xaefav,
,vTotavtrlv
g6rt pseaLt tbv OE46v.
Leiden, De Sitterlaan 66a.

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The Original Doctrine of Valentine

THE ORIGINAL DOCTRINE

Alexandrinus, the Refutatio of Hippolytus and the booklet of

original system reappear when these additions have been removed?

3. the description of the emanation of the aeons and the origin

THE ORIGINAL DOCTRINE OF VALENTINE

the events outside the pleroma. This document was presumably

Horos emanates after the

its in der Vatentinischen

Foerster, o.c. pag. 100.

R. P. Casey, Excerpta, London 1934, pag. 5 sqq.

fHE ORIGINAL DOCTRINE OF VALENTINE

These conclusions are to a large extent confirmed by Iren. I, 14,

THE ORIGINALDOCTRINEOF VALENTINE

Since Theodotus lived in the East and Ptolemaeus in the West,

yevoutev/xdarexvrla Nor, 8oto6v re xal toov r) yt9opa2ovrtxal /u6vov

Orot 6k oo altcve; ed 66oav rtoiv arteo; trofefir4uiEvot flovAtyiOvre

The generation of the Son.

(Epiph. 31, 6; Hipp. VI, 29;).

THE ORIGINALDOCTRINEOF VALENTINE

xai tiv 'Exxgiolav, aR2ovg 6exa al-va;, cdvrd ovo'daratav:a' Bv9co;

raara rd ovodluara' llaQaixrto

'Erlnis, MrvQlxoygxat 'Aya.r., 'Aedvovs xat YvVeag, 'ExxRlaaaorlxO;

3JEvo?v (Bv%O>) eytvco6xeto utdvcoTrp 1E avrov yeyovo't (N,O),

6E Aotmoi;naTolv doartos xai axaTrdaTmro;6nVeXev. tdovo;6e 6

be noAv 6 zeievralco xal vectrarto trS 6wcoexa6og,

Exc. 31, 3 Theodotus

o 6E fov.OVel?0 alcov Tr vegne rtv yv6aoav RapeZvev dyvcoiaq

THE ORIGINAL DOCTRINE OF VALENTINE

Exc. 67, 4 Theodotus -

ieQtTlc a'vwoOAlelas aivittreta,

pseudo Tert. adv. omn. haereses 4:

THE ORIGINAL DOCTRINE OF VALENTINE

xal r]v rbs avo'v

'ieyeOov;qviAaaaovanrd oRaavvErvXe6vvda,et,<r( "Oq

'Eaco 6k yevogtvr, (xEvcopa yde yvo6aeo; Eieydaao)>, da?XKi6ES 4)

"OQgo. Iren. 1, 11, 1 Val.:

roV ad7yvvTrov 17areoo' etreov o6 rtv daTooiCovra aivrov rrv

'Irdofiv codd. XQL6rdv. Where the humanity of the Saviour

THE ORIGINALDOCTRINEOF VALENTINE

to realize her hope, because she aimed at the impossible,she became

The emanation of the Holy Spirit.

Exc. 32, 2 Theod.:

XeaXrlvaLtrv ovolav TrCVls, Ex rsc; dyvoiaS xai rTq AXZStg

THE ORIGINAL DOCTRINE OF VALENTINE

v TO Pcs, 'oLtw xal tO 4v

erQanr rov xara2tlzvro

T(zo; ati&va;> t7v flo'eftav.

rij; xal rd; daoepqovgovoza; neofla2ovoa;.

vXvj] v7' avrsig <rs7; 2Xo(pias>.

r]v 6e pyrtrea, VtoiAletpSet'av

ereov vlOv epoeveyXaoCat,

9at S8 avrCo xat da,lareoeva'eovra esoy,/izaaev [=. vi,v].

THE ORIGINALDOCTRINEOF VALENTINE

lest life should leave her as enlightmenthad already done; moreover

ixaicav. Exc. 40 Theod.:

The sequence of events, which is transmitted in a slightly

6d TOF ndieaeav.'afev emratoqi],vxal eaentQac

THE ORIGINALDOCTRINEOF VALENTINE

xe2evel rTo nIvef?r 15) TO aylov Eis avaxQioiv xat xaenopoeQiavt)Zo

<Tovro LEv> ti6aSaev arobv oavvyrias qvatv, dyevvrtov xarcirpptv

t,r aifcMovov btaovGs