Sophia, they will thus be convicted of tracing back the passion to Logos, who is the[1] Nous of this Propator, and so acknowledging the Nous of the Propator and the Father Himself to have experienced passion. For the Father of all is not to be regarded as a kind of compound Being, who can be separated from his Nous (mind), as I have already shown; but Nous is the Father, and the Father Nous. It necessarily follows, therefore, both that he who springs from Him as Logos, or rather that Nous himself, since he is Logos, must be perfect and impassible, and that those productions which proceed from him, seeing that they are of the same substance with himself, should be perfect and impassible, and should ever remain similar to him who produced them.
8. It cannot therefore longer be held, as these men teach, that Logos, as occupying the third place in generation, was ignorant of the Father. Such a thing might indeed perhaps be deemed probable in the case of the generation of human beings, inasmuch as these frequently know nothing of their parents; but it is altogether impossible in the case of the Logos of the Father. For if, existing in the Father, he knows Him in whom he exists—that is, is not ignorant of himself—then those productions which issue from him being his powders (faculties), and always present with him, will not be ignorant of him who emitted them, any more than rays [may be supposed to be] of the sun. It is impossible, therefore, that the Sophia (wisdom) of God, she who is within the Pleroma, inasmuch as she has been produced in such a manner, should have fallen under the influence of passion, and conceived such ignorance. But it is possible that that Sophia (wisdom) who pertains to [the scheme] of Valentinus, inasmuch as she is a production of the devil, should fall into every kind of passion, and exhibit the profoundest ignorance. For when they themselves bear testimony concerning their mother, to the effect that she was the offspring of an erring Æon, we need no longer search for a reason why the sons of
- ↑ It seems needless to insert an "et"' before this word, as Harvey suggests, or, as an alternative, to strike out the first "Nun Propatoris."
