ABSTRACT
Monoi'mos . . . thinks that there is some such Man of whom the poet speaks as Oceanus, when he says: Oceanus, origin of gods and origin of men.22 Putting this into other words, he says that the Man is all, the source of the universe, unbegotten, incorruptible, everlasting; and that there is a Son of the aforesaid Man, who is begotten and capable of suffering, and whose birth is outside time, neither willed nor predetermined. . . .23 This Man is a single Monad, uncompounded and indivisible, yet compounded and divisible; loving and at peace with all things yet warring with all things and at war with itself in all things; unlike and like itself, as it were a musical harmony containing all things; . . . showing forth all things and giving birth to all things. It is its own mother, its own father, the two immortal names. The emblem of the whole man (reXetov άνθρωpiου), says Monoi'mos, is the jot or tittle.24 This one tittle is the uncompounded, simple, unmixed Monad, having its composition from nothing whatsoever, yet composed of many forms, of many parts. That single, undivided jot is the many-faced, thousand-eyed, and thousand-named jot of the iota. This is the emblem of that perfect and invisible Man. . . . The Son of the Man is the one iota, the one jot flowing from on high, full and filling all things, containing in himself everything that is in the Man, the Father of the Son of the Man.25
