impassible? And how can one Æon be spoken of as either younger or older among themselves, since there is but one light in the entire Pleroma? And if any one calls them stars, they will all nevertheless appear to participate in the same nature. For if "one star differs from another star in glory,"[1] but not in qualities, nor substance, nor in the fact of being passible or impassible; so all these, since they are alike derived from the light of the Father, must either be naturally impassible and immutable, or they must all, in common with the light of the Father, be passible, and are capable of the varying phases of corruption.
6. The same conclusion will follow, although they affirm that the production of the Æons sprang from Logos, as branches from a tree, since Logos has his generation from their Father. For all [the Æons] are formed of the same substance with the Father, differing from one another only in size, and not in nature, and filling up the greatness of the Father, even as the fingers complete the hand. If therefore He exists in passion and ignorance, so must also those Æons who have been generated by Him. But if it is impious to ascribe ignorance and passion to the Father of all, how can they describe an Æon produced by Him as being passible; and while they ascribe the same impiety to the very wisdom (Sophia) of God, how can they still call themselves religious men?
7. If, again, they declare that their Æons were sent forth just as rays are from the sun, then, since all are of the same substance and sprung from the same source, all must either be capable of passion along with Him who produced them, or all will remain impassible for ever. For they can no longer maintain that, of beings so produced, some are impassible and others passible. If, then, they declare all impassible, they do themselves destroy their own argument. For how could the youngest Æon have suffered passion if all were impassible? If, on the other hand, they declare that all partook of this passion, as indeed some of them venture to maintain, then, inasmuch as it originated with Logos,[2] but flowed onwards to
