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10. Now, with respect to paradise, it is not called a cosmos.15171517    But the Latin has “qui vocatur,” etc. = which is called, etc. And Routh thereof proposes ὃς καλεῖται for οὐ καλεῖται. The trees that are in it are lust and other seductions, which corrupt the rational powers of those men. And that tree in paradise, by which men know the good, is Jesus Himself, or15181518    The text gives simply ἡ γνῶσις. The Codex Bobiensis has et scientia. Hence Routh would read καὶ ἡ γνῶσις, and the knowledge. the knowledge of Him in the world. He who partakes thereof discerns the good and the evil. The world itself, however, is not God’s work; but it was the structure of a portion of matter, and consequently all things perish in it. And what the princes took as spoil from the first man, that is what makes the moon full, and what is being purged day by day of the world. And if the soul makes its exit without having gained the knowledge of the truth, it is given over to the demons, in order that they may subdue it in the Gehennas of fire; and after that discipline it is made to pass into bodies with the purpose of being brought into subjection, and in this manner it is cast into the mighty fire until the consummation. Again, regarding the prophets amongst you,15191519    Retaining the reading ὑμῖν, though Petavius would substitute ἠμῖν, us. [Routh corrects Petav., R. S., vol. v. pp. 63, 64.] he speaks thus: Their spirit is one of impiety, or of the lawlessness of the darkness which arose at the beginning. And being deceived by this spirit, they have not spoken truth; for the prince blinded their mind. And if any one follows their words, he dies for ever, bound to the clods of earth, because he has not learned the knowledge of the Paraclete. He also gave injunctions to his elect alone, who are not more than seven in number. And the charge was this: “When ye cease eating, pray, and put upon your head an olive, sworn with the invocation of many names for the confirmation of this faith.” The names, however, were not made known to me; for only these seven make use of them. And again, the name Sabaoth, which is honourable and mighty with you, he declares to be the nature of man, and the parent of desire; for which reason the simple15201520    ἁπλάριοι, in the Latin version Simpliciores, a name apparently given to the Catholics by the Manichæans. See Ducangii Glossarium mediæ et infimæ Græcitatis. [Routh, v. p. 65, worth noting.] worship desire, and hold it to be a deity. Furthermore, as regards the manner of the creation of Adam, he tells us that he who said, “Come and let us make man in our image, after our likeness,” or “after the form which we have seen,” is the prince who addressed the other princes in terms which may be thus interpreted: “Come, give me of the light which we have received, and let us make man after the form of us princes, even after that form which we have seen, that is to say,15211521    The text gives ὁ ἐστὶ πρῶτος ἄνθρωπος. Routh proposes ὃ ἐστὶ, etc. the first man.” And in that manner he15221522    Or, they. created the man. They created Eve also after the like fashion, imparting to her of their own lust, with a view to the deceiving of Adam. And by these means the construction of the world proceeded from the operations of the prince.


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