§8Ecce enim secunda tetras, Sermo et Vita, Homo et Ecclesia, quod in patris gloriam fruticasset huic numero, gestientes et ipsi tale quid patri de suo offerre, alios ebulliunt fetus, proinde coniugales per copulam utriusque naturae.
For behold, the second tetrad, Word and Life, Man and Church, which had borne fruit to this number for the glory of the father, desiring, they too, to offer some such thing to the father from their own, bubble forth other offspring, likewise conjugal through the coupling of each nature.
hac Sermo et Vita decuriam Aeonum simul fundunt, illac Homo et Ecclesia duos amplius, aequiperando parentibus, quia et ipsi duo cum illis decem tot efficiunt, quot ipsi procreauerunt.
On this side, Word and Life pour forth a decade of Aeons together; on that side, Man and Church pour forth two more, equaling the parents, because they themselves, the two of them with those ten, make up as many as they procreated.
reddo nunc nomina, quos decuriam dixi: Bythios et Mixis, (Ageratos et Honosis, Autophyes) et Hedone, Acinetos et Syncrasis, Monogenes et Macaria.
I now return the names of those whom I called a decade: Bythios and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria.
contra duodenarius numerus hi erunt: Paracletus et Pistis, Patricos et Elpis, Metricos et Agape, Aeinus et Synesis, Ecclesiasticus et Macariotes, Theletus et Sophia.
On the other hand, the duodenary number will be these: Paracletus and Pistis, Patricos and Elpis, Metricos and Agape, Aeinus and Synesis, Ecclesiasticus and Macariotes, Theletus and Sophia.
cogor hic, quid ista nomina desiderent, proferre de pari exemplo.
I am forced here to bring forward from a similar example what these names signify.
in scholis Karthaginiensibus fuit quidam frigidissimus rhetor Latinus, Phosphorus nomine.
In the schools of Carthage, there was a certain very tedious Latin rhetorician, Phosphorus by name.
cum uirum fortem peroraret: \'uenio\', inquit, <ad uos, optimi ciues, de proelio cum uictoria mea, cum felicitate uestra, ampliatus gloriosus fortunatus maximus triumphalis\'. et scholastici statim familiae Phosphori φεῦ acclamant.
When he was declaiming on the brave man, he said, "I come to you, excellent citizens, from battle with my victory, with your happiness, enlarged, glorious, fortunate, greatest, triumphal." And the students immediately shouted "pheu" (alas!) to the family of Phosphorus.
audisti Fortunatam et Hedonen et Acinetum et Theletum: acclama familiae Ptolomaei cpeo.
You have heard of Fortunata and Hedone and Acinetos and Theletus: shout "pheu" to the family of Ptolemy.
hoc erit Pleroma illud arcanum, diuinitatis tricenariae plenitudo.
This will be that secret Pleroma, the fullness of a thirty-fold divinity.
uideamus, quae sint istorum priuilegia numerorum, quaternarii et octonarii (et denarii) et duodenarii.
Let us see what the privileges of these numbers are, of the quaternary, the octonary, the denary, and the duodenary.
interim in tricenario fecunditas tota deficit, — castrata est uis et potestas et libido genitalis Aeonum — quasi non et numerorum tanta adhuc coagula superessent et nulla alia de paedagogio nomina.
In the meantime, in the thirty-fold number, all fecundity fails—the strength, power, and generative desire of the Aeons are castrated—as if there were not still so many combinations of numbers remaining, and no other names from the school.
quare enim non et quinquaginta et centum procreantur? quare non et Sterceiae et Syntrophi nominantur?
For why are not fifty and a hundred also procreated? Why are they not also named Sterceiae and Syntrophi?
§9Sed et hoc exceptio personarum est, quod solus ille Nus ex omnibus inmensi patris fruitur notione, gaudens et exultans, illis utique maerentibus.
But this also is a respect of persons, that only Nus among them all enjoys the knowledge of the immense father, rejoicing and exulting, while they indeed are mourning.
plane Nus, quantum in ipso fuit, et uoluerat et temptauerat ceteris quoque communicare quae norat, quantus et quam incomprehensibilis pater.
Clearly Nus, as far as in him lay, had both wished and attempted to communicate to the rest also what he knew, how great and how incomprehensible the father was.
sed intercessit mater Sige, illa scilicet, quae et ipsis haereticis suis tacere praescribit, etsi de patris nutu aiunt factum, uolentis omnes in desiderium sui accendi.
But the mother Sige intervened, she namely, who prescribes silence even to her own heretics, although they say it was done by the father's nod, who wished all to be kindled into a desire for him.
itaque dum macerantur intra semetipsos, dum tacita cupidine cognoscendi patrem uruntur, paene scelus factum est.
And so, while they were tormenting themselves within themselves, and burning with a silent desire to know the father, a crime was almost committed.
namque ex illis. duodecim Aeonibus, quos Homo et Ecclesia ediderant, nouissima natu Aeon — uiderit soloecismus, Sophia enim nomen est — incontinentia sui sine coniugis Theleti societate prorumpit in patrem inquirere et genus contrahit uitii, quod exorsum quidem fuerat in illis aliis, qui circa Nun, in hunc autem. id est in Sophiam, deriuarat, ut solent uitia in corpore alibi connata in aliud membrum perniciem suam efflare.
For of those twelve Aeons whom Man and Church had brought forth, the youngest Aeon—let the solecism look to itself, for her name is Sophia—broke forth, through her lack of self-control, without the partnership of her spouse Theletus, to inquire after the father, and contracted a kind of vice, which had indeed begun in those others who were around Nus, but had drifted into this one, that is, into Sophia, just as vices born elsewhere in the body are accustomed to breathe out their ruin into another member.
sed enim sub praetexto dilectionis in patrem aemulatio superabat in Nun, solum de patre gaudentem.
But indeed, under the pretext of love for the father, rivalry was prevailing against Nus, who alone rejoiced in the father.
ut uero impossibilia contendens Sophia frustra erat et uincitur difficultate et extenditur adfectione, modico abfuit prae ui dulcedinis et laboris deuorari et in reliquam substantiam dissolui; nec alias quam pereundo cessasset, nisi bono fato in Horon incursasset, — quaedam et huic uis: est fundamentum uniuersitatis (et) illius extrinsecus custos — quem et Crucem appellant et Lytroten et Carpisten.
But as Sophia, striving after impossible things, was in vain and was overcome by the difficulty and stretched out by her passion, she was within a hair's breadth of being swallowed up by the force of sweetness and toil, and dissolved into the remaining substance; nor would she have ceased otherwise than by perishing, had she not by a good fate run against Horos (Limit) —he too has a certain power: he is the foundation of the universe and its guardian from without—whom they also call Cross, and Redeemer, and Harvester.
ita Sophia, periculo exempta et tarde persuasa (de) declinata inuestigatione patris, conquieuit et totam animationem (enthymesin) cum passione, quae insuper acciderat, exposuit.
Thus Sophia, delivered from danger and at last persuaded to turn aside from her search for the father, became quiet, and cast out all her thought (enthymesis) along with the passion that had additionally happened to her.