Τάδε ἔνεστιν ἐν τῷ πρώτῳ τόμῳ τοῦ πρώτου βιβλίου τοῦ κατὰ τῶν εἴκοσι αἱρέσεων ἐλέγχου, ἐν ᾧ εἰσιν αἱρέσεις κ οὕτως· Πρῶτον μὲν αἱ τῶν αἱρέσεων πασῶν μητέρες τε καὶ πρωτότυποι ὀνομασίαι, ἐξ ὧν μητέρων πέντε αἱ ἄλλαι ἐφύησαν, καὶ εἰσὶν αὗται αἱ πρῶται τέσσαρες·
α. Πρώτη Βαρβαρισμός, ἥτις καθ' ἑαυτήν ἐστι, διαρκέσασα ἀφ' ἡμερῶν τοῦ Ἀδὰμ ἐπὶ δέκα γενεαῖς ἕως τοῦ Νῶε. Βαρβαρισμὸς δὲ κέκληται ἀπὸ τοῦ μὴ τοὺς τότε ἀνθρώπους ἀρχηγόν τινα ἔχειν ἢ μίαν συμφωνίαν, ἀλλ' ὅτι πᾶς τις ἑαυτῷ ἐστοίχει καὶ νόμος ἑαυτῷ κατὰ τὴν προτίμησιν τοῦ ἰδίου βουλήματος ἐγίνετο. β. Δευτέρα Σκυθισμός, ἀπὸ τῶν ἡμερῶν τοῦ Νῶε καὶ μετέπειτα ἄχρι τῆς τοῦ πύργου οἰκοδομῆς καὶ Βαβυλῶνος καὶ μετὰ τὸν τοῦ πύργου χρόνον ἐπὶ ὀλίγοις ἔτεσι τουτέστιν ἕως Φαλὲκ καὶ Ῥαγαῦ· οἵτινες ἐπὶ τὸ τῆς Εὐρώπης κλίμα νενευκότες τῷ τῆς Σκυθίας μέρει καὶ τοῖς αὐτῶν ἔθνεσι προσεκρίθησαν ἀπὸ τῆς τοῦ Θάρρα ἡλικίας καὶ ἐπέκεινα, ἐξ οὗπερ οἱ Θρᾷκες γεγόνασι.
The following is contained in the first volume of the first book of the refutation against the twenty heresies, in which there are twenty heresies as follows: First, the mothers and original names of all heresies, from which mothers five others sprang, and these are the first four:
a. First, Barbarism, which exists by itself, having lasted from the days of Adam for ten generations until Noah. It is called Barbarism because the men of that time had no leader or single agreement, but each one was guided by himself and became a law unto himself according to the preference of his own will. b. Second, Scythism, from the days of Noah and thereafter until the building of the tower and Babylon, and after the time of the tower for a few years, that is, until Peleg and Reu; who, having inclined toward the region of Europe, were assigned to the part of Scythia and to their own nations from the age of Terah and beyond, from whom the Thracians came.
γ. Τρίτη Ἑλληνισμός, ἀπὸ τῶν χρόνων τοῦ Σεροὺχ ἐναρξάμενος διά τοι τῆς εἰδωλολατρείας καὶ ὡς ἐστοίχουν τὸ τηνικαῦτα ἕκαστος κατά τινα δεισιδαιμονίαν ἐπὶ τὸ μᾶλλον πολιτικώτερον καὶ ἐπὶ ἔθη καὶ θεσμούς. εἰδώλων μέντοι γε ἐναρξαμένων τάττεσθαι, τὰ τῶν ἀνθρώπων γένη οἷς τότε στοιχήσαντες * ἐθεοποίουν, διὰ μὲν χρωμάτων διαγράφοντες τὴν ἀρχὴν καὶ ἀπεικονίζοντες τοὺς πάλαι παρ' αὐτοῖς τετιμημένους ἢ τυράννους ἢ γόητας ἤ τινάς τι δράσαντας ἐν βίῳ μνήμης δοκοῦν ἄξιον, δι' ἀλκῆς τε ἢ σωμάτων εὐρωστίας *· ἔπειτα δὲ ἀπὸ τῶν χρόνων τοῦ Θάρρα πατρὸς Ἀβραὰμ καὶ δι' ἀγαλμάτων τὴν πλάνην τῆς εἰδωλολατρείας εἰσηγησάμενοι, τοὺς ἑαυτῶν προπάτορας δι' ἀπεικονισμῶν τετιμηκότες καὶ τοὺς πρὸ αὐτῶν τετελευτηκότας τεχνησάμενοι ἐκ κεραμικῆς ἐπιστήμης τὸ πρῶτον, ἔπειτα δι' ἑκάστης τέχνης μιμησάμενοι, οἰκοδόμοι μὲν λίθον ξέσαντες, ἀργυροκόποι δὲ καὶ χρυσοχόοι διὰ τῆς ἰδίας ὕλης τεκτηνάμενοι, οὕτω καὶ τέκτονες καὶ οἱ καθεξῆς· Αἰγύπτιοι δὲ ὁμοῦ καὶ Βαβυλώνιοι καὶ Φρύγες καὶ Φοίνικες ταύτης τῆς θρῃσκείας πρῶτοι εἰσηγηταὶ γεγόνασιν, ἀγαλματοποιίας τε καὶ μυστηρίων, ἀφ' ὧν τὰ πλεῖστα εἰς Ἕλληνας μετηνέχθη ἀπὸ τῆς Κέκροπος ἡλικίας καὶ καθεξῆς, μετέπειτα δὲ καὶ ὑστέρῳ πολὺ τοὺς περὶ Κρόνον καὶ Ῥέαν, Δία τε καὶ Ἀπόλλωνα καὶ τοὺς καθεξῆς θεοὺς ἀναγορεύσαντες. Ἕλληνες δὲ κέκληνται ἀπὸ Ἕλληνός τινος ἀνδρὸς τῶν ἐν τῇ Ἑλλάδι κατῳκηκότων καὶ τὴν προσωνυμίαν τῇ χώρᾳ παρεχομένου, ὡς δὲ ἕτεροί φασιν ἀπὸ τῆς ἐλαίας τῆς ἐν Ἀθήναις βλαστησάσης.
3. Third, Hellenism, which began from the time of Serouch through idolatry, and how each one at that time followed according to some superstition, becoming more civic and moving toward customs and institutions. For when idols first began to be set in order, the races of men, whom they then followed, deified them, at first by means of colors depicting and portraying those long ago honored among them—whether tyrants or sorcerers or any who had done something in life deemed worthy of remembrance, through strength or vigor of bodies. Then, from the time of Tharrha, father of Abraham, they introduced the error of idolatry through statues, honoring their own forefathers through representations and fashioning those who had died before them, first from the craft of pottery, then imitating through every art: stonecutters carving stone, silversmiths and goldsmiths working their own material, and likewise carpenters and so forth. Egyptians together with Babylonians, Phrygians, and Phoenicians became the first introducers of this worship, both of statue-making and of mysteries, from which most things were transferred to the Greeks from the time of Cecrops and thereafter; much later they proclaimed Cronus and Rhea, Zeus and Apollo and the subsequent gods. They are called Greeks from a certain man named Hellen, one of those who dwelt in Greece and gave the name to the region, though others say it is from the olive tree that sprouted in Athens.
Ἴωνες δὲ τούτων ἀρχηγοὶ γεγόνασιν, ὡς ἔχει ἡ ἀκρίβεια, ἀπὸ τοῦ Ἰωυάν *, ἑνὸς ἀνδρὸς τῶν τὸν πύργον οἰκοδομησάντων, ὅτε αἱ γλῶσσαι διεμερίσθησαν τῶν ἀνθρώπων, δι' ἣν αἰτίαν καὶ Μέροπες πάντες κέκληνται διὰ τὴν μεμερισμένην φωνήν. ὕστερον δὲ ὁ Ἑλληνισμὸς εἰς αἱρέσεις κατέστη κατωτέρω τῷ χρόνῳ, φημὶ δὲ Πυθαγορείων καὶ Στωϊκῶν καὶ Πλατωνικῶν καὶ Ἐπικουρείων καὶ λοιπῶν. θεοσεβείας δὲ χαρακτὴρ ὑπῆρχεν ἅμα καὶ ὁ κατὰ φύσιν νόμος, πολιτευόμενος ἀπὸ τούτων τῶν ἐθνῶν, ἑαυτὸν ἀφορίζων ἀπὸ τῆς τοῦ κόσμου καταβολῆς καὶ δεῦρο, μέσος τυγχάνων Βαρβαρισμοῦ καὶ Σκυθισμοῦ καὶ Ἑλληνισμοῦ, ἕως ὅτου συνήφθη τῇ τοῦ Ἀβραὰμ θεοσεβείᾳ.
δ. Καὶ μετέπειτα Ἰουδαϊσμός, ἀπὸ τῶν χρόνων Ἀβραὰμ τὸν χαρακτῆρα διὰ περιτομῆς εἰληφὼς καὶ ἐν Μωυσῇ, ἑβδόμῳ ἀπὸ Ἀβραάμ, διὰ τοῦ δι' αὐτοῦ δοθέντος
νόμου ὑπὸ τοῦ θεοῦ πλατυνθείς, ἀπὸ δὲ τοῦ Ἰούδα, τετάρτου υἱοῦ τοῦ Ἰακὼβ τοῦ ἐπικληθέντος Ἰσραήλ,διὰ Δαυὶδ τοῦ πρώτου βασιλεύσαντος ἀπὸ τῆς τοῦ αὐτοῦ Ἰούδα φυλῆς τὸ τέλειον τοῦ Ἰουδαϊσμοῦ ὄνομα κεκληρωμένος. σαφῶς γὰρ περὶ τούτων τῶν τεσσάρων αἱρέσεων ὁ ἀπόστολος ἐπιτιμῶν ἔφη «ἐν γὰρ Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος ἀλλὰ καινὴ κτίσις». Ἑλλήνων διαφοραί· ε. Πυθαγόρειοι εἴτ' οὖν Περιπατητικοί· τὴν μονάδα καὶ τὴν πρόνοιαν καὶ τὸ κωλύειν θύεσθαι τοῖς δῆθεν θεοῖς Πυθαγόρας ἐδογμάτισεν, ἐμψύχων τε μὴ μεταλαμβάνειν, ἀπὸ οἴνου δὲ ἐγκρατεύεσθαι. διώριζεν δὲ ἅμα τὰ ἀπὸ σελήνης καὶ ἄνω ἀθάνατα λέγων, τὰ δὲ ὑποκάτω θνητά·
The Ionians became the leaders of these, as the accurate account holds, from Javan, one of the men who built the tower, when the languages of men were divided, for which reason all are called Meropes because of the divided speech. Later, however, Hellenism devolved into heresies in the course of time, I mean those of the Pythagoreans, Stoics, Platonists, Epicureans, and the rest. But the character of true religion also existed, along with the law according to nature, being practiced among these nations, separating itself from the foundation of the world until now, standing in the middle between Barbarism, Scythism, and Hellenism, until it was joined to the piety of Abraham.
4. And afterwards, Judaism, having received its character through circumcision from the time of Abraham, and in Moses, the seventh from Abraham, was broadened through the law given by God through him, and from Judah, the fourth son of Jacob who was called Israel, through David, the first to reign from the tribe of the same Judah, it obtained the full name of Judaism. For clearly concerning these four heresies the apostle said in rebuke, "For in Christ Jesus there is neither barbarian, nor Scythian, nor Greek, nor Jew, but a new creation." Differences of the Greeks: 5. Pythagoreans, or Peripatetics: Pythagoras taught the monad and providence and the prohibition of sacrificing to the so-called gods, and not partaking of ensouled beings, and abstaining from wine. He also defined that things from the moon and above are immortal, while those below are mortal.
μεταγγισμούς τε ψυχῶν ἀπὸ σωμάτων εἰς σώματα ἄχρι ζῴων καὶ κνωδάλων, σιωπὴν δὲ ἅμα ἀσκεῖν ἐπὶ χρόνον πέντε ἐτῶν ἐδίδασκε. τὸ τελευταῖον δὲ ἑαυτὸν θεὸν ὠνόμασε. ς΄ ϛ. Πλατωνικοὶ θεὸν καὶ ὕλην καὶ εἶδος, καὶ τὸν κόσμον γενητὸν καὶ φθαρτὸν ὑπάρχειν, τὴν ψυχὴν δὲ ἀγένητον καὶ ἀθάνατον καὶ θείαν· εἶναι δὲ αὐτῆς τρία μέρη, λογικὸν θυμικὸν καὶ ἐπιθυμητικόν· τὰς δὲ γυναῖκας κοινὰς τοῖς πᾶσι γίνεσθαι καὶ μηδένα μίαν ἔχειν γαμετὴν ἰδίαν, ἀλλὰ τοὺς θέλοντας ταῖς βουλομέναις συνεῖναι· μεταγγισμὸν δὲ ὡσαύτως ψυχῶν εἰς σωμάτων διαφορὰς ἄχρι κνωδάλων, ὁμοῦ δὲ καὶ θεοὺς ἐκ τοῦ ἑνὸς πολλοὺς ἐδογμάτισαν.
ζ. Στωϊκοὶ σῶμα τὸ πᾶν δογματίζοντες καὶ τὸν αἰσθητὸν τοῦτον κόσμον θεὸν νομίζοντες, τινὲς δὲ ἐκ τῆς τοῦ πυρὸς οὐσίας τὴν φύσιν ἔχειν αὐτὸν ἀπεφήναντο. καὶ τὸν μὲν θεὸν νοῦν ὁρίζουσι καὶ ὡς ψυχὴν παντὸς τοῦ ὄντος κύτους οὐρανοῦ καὶ γῆς· σῶμα δὲ αὐτοῦ τὸ πᾶν, ὡς ἔφην, καὶ ὀφθαλμοὺς τοὺς φωστῆρας. τὴν δὲ σάρκα πάντων ἀπόλλυσθαι καὶ τὴν ψυχὴν πάντων μεταγγίζεσθαι ἀπὸ σώματος εἰς σῶμα. η. Ἐπικούρειοι ἄτομα καὶ ἀμερῆ σώματα, ὁμοιομερῆ τε καὶ ἄπειρα τὴν ἀρχὴν εἶναι τῶν πάντων ὑπεστήσαντο καὶ τέλος εἶναι εὐδαιμονίας τὴν ἡδονὴν ἐδογμάτισαν καὶ μήτε θεὸν μήτε πρόνοιαν τὰ πράγματα διοικεῖν. θ. Σαμαρειτισμὸς καὶ οἱ ἀπ' αὐτοῦ Σαμαρεῖται, ὅς ἐστιν ἀπὸ Ἰουδαϊσμοῦ, πρὸ μὲν τοῦ καταστῆναι αἱρέσεις εἰς Ἕλληνας καὶ πρὸ τοῦ συστῆναι αὐτῶν τὰ δόγματα, μετὰ δὲ τὸ εἶναι Ἑλλήνων τὴν θρῃσκείαν καὶ μέσον τοῦ Ἰουδαϊσμοῦ τὴν πρόφασιν εἰληφὼς ἀπὸ τῶν χρόνων Ναβουχοδονόσορ καὶ τῆς τῶν Ἰουδαίων αἰχμαλωσίας·
transmigrations of souls from bodies into bodies, even into animals and beasts, and he taught to practice silence for a period of five years. Finally, he named himself a god. 6. Platonists: they dogmatized that God, matter, and form exist, and that the cosmos is generated and perishable, but the soul is ungenerated, immortal, and divine; and that it has three parts: the rational, the spirited, and the appetitive; and that women are common to all and no one has a private wife, but those who wish may consort with those who are willing; and likewise transmigration of souls into different bodies, even into beasts, and also they dogmatized many gods from the one.
7. Stoics: they dogmatized that the whole is body, and they consider this sensible cosmos to be God, and some declared that he has his nature from the substance of fire. And they define God as mind and as the soul of the whole container of heaven and earth; and his body is the whole, as I said, and the luminaries are his eyes. And the flesh of all perishes, and the soul of all is transmigrated from body to body. 8. Epicureans: they posited atoms and indivisible bodies, both homogeneous and infinite, as the origin of all things, and they dogmatized that the end of happiness is pleasure, and that neither God nor providence governs affairs. 9. Samaritanism and the Samaritans from it, which is from Judaism, before the heresies among the Greeks arose and before their doctrines were established, but after the religion of the Greeks existed, and taking its pretext from Judaism in the middle, from the time of Nebuchadnezzar and the captivity of the Jews.
μέτοικοι δὲ ὄντες ἀπὸ Ἀσσυρίων εἰς τὴν Ἰουδαίαν καὶ λαβόντες τὴν πεντάτευχον μόνην Μωυσέως, τοῦ βασιλέως αὐτοῖς ἀποστείλαντος ἀπὸ Βαβυλῶνος διὰ ἱερέως Ἔσδρα καλουμένου, τὰ πάντα ἔχοντες ἴσα Ἰουδαίων, πλὴν τοῦ βδελύττεσθαι τὰ ἔθνη καὶ μήτε προσψαύειν τινῶν καὶ πλὴν τοῦ ἀρνεῖσθαι νεκρῶν ἀνάστασιν καὶ τὰς ἄλλας προφητείας τὰς μετὰ Μωυσέα. Σαμαρειτῶν ἔθνη τέσσαρα·
ι. Γοροθηνοί, οἱ ἄλλοις καιροῖς τὰς ἑορτὰς ἄγοντες παρὰ τοὺς Σεβουαίους. ια. Σεβουαῖοι, διὰ τὴν αὐτὴν αἰτίαν τῶν ἑορτῶν πρὸς τοὺς Γοροθηνοὺς διαφερόμενοι.
ιβ. Ἐσσηνοί, μηδ' ὁποτέροις ἐναντιούμενοι, τοῖς δὲ παρατυγχάνουσι συνεορτάζοντες ἀδιαφόρως.
ιγ. Δοσίθεοι, τοῖς αὐτοῖς ἔθεσιν οἷς καὶ Σαμαρεῖται ἐμπολιτευόμενοι, περιτομῇ τε καὶ σαββάτῳ καὶ τοῖς ἄλλοις, χρώμενοί τε τῇ πεντατεύχῳ, περιττότερον δὲ τῶν ἄλλων φυλάττοντες τὸ ἀπέχεσθαι ἐμψύχων καὶ ἐν νηστείαις δὲ συνεχέστατα βιοῦντες. ἔχουσι δὲ καὶ παρθενίαν τινὲς αὐτῶν, ἐγκρατεύονται δὲ ἄλλοι. πιστεύουσι δὲ νεκρῶν ἀνάστασιν, ὅπερ ξένον ἐστὶ Σαμαρείταις. Ἰουδαίων αἱρέσεις ἑπτά· ιδ. Γραμματεῖς, οἵτινες νομικοὶ μὲν ἦσαν καὶ δευτερωταὶ παραδόσεων τῶν παρ'
They were settlers from Assyria into Judaea, and they received only the Pentateuch of Moses, the king having sent it to them from Babylon through a priest called Ezra. They hold everything equal to the Jews, except that they abhor the nations and do not touch any of them, and except that they deny the resurrection of the dead and the other prophecies after Moses. The nations of the Samaritans are four:
10. Gorotheni, who celebrate the feasts at different times from the Sebouaei. 11. Sebouaei, who differ from the Gorotheni for the same reason concerning the feasts.
12. Esseni, who oppose neither party, but indiscriminately celebrate with whichever they happen upon.
13. Dosithei, who live by the same customs as the Samaritans, using circumcision and the Sabbath and the rest, and employing the Pentateuch, but more than the others they observe abstinence from living beings and live very continuously in fasts. Some of them also practice virginity, and others practice continence. They believe in the resurrection of the dead, which is foreign to the Samaritans. The sects of the Jews are seven: 14. Scribes, who were legal experts and secondary transmitters of traditions from
αὐτοῖς πρεσβυτέρων, τῇ περιττοτέρᾳ ἐθελοθρῃσκείᾳ ἔθη φυλάττοντες ἃ οὐ διὰ τοῦ νόμου μεμαθήκασιν, ἀλλ' ἑαυτοῖς ἐτύπωσαν, σεβάσματα δικαιώματος τῆς νομοθεσίας. ιε. Φαρισαῖοι, ἑρμηνευόμενοι ἀφωρισμένοι, οἱ τὸ ἀκρότατον βιοῦντες καὶ δῆθεν τῶν ἄλλων δοκιμώτεροι· παρ' οἷς καὶ νεκρῶν ἀνάστασις ὡς καὶ παρὰ τοῖς Γραμματεῦσι καὶ ἡ περὶ ἀγγέλων καὶ πνεύματος ἁγίου, ὅτι ἔστι, συγκατάθεσις, πολιτεία τε διάφορος, ἐγκράτεια ἕως χρόνου καὶ παρθενία, νηστεία δὲ δὶς τοῦ σαββάτου, ξεστῶν καθαρισμοὶ καὶ πινάκων καὶ ποτηρίων, ὡς καὶ παρὰ τοῖς Γραμματεῦσι, ἀποδεκατώσεις καὶ ἀπαρχαὶ καὶ ἐνδελεχὴς εὐχὴ καὶ σχήματα ἐθελοθρῃσκευτικὰ τῆς ἐνδυμενίας διά τοι τῆς ἀμπεχόνης καὶ τῶν δαλματικῶν ἤγουν κολοβιώνων καὶ τοῦ πλατυσμοῦ τῶν φυλακτηρίων τουτέστι σημάτων τῆς πορφύρας καὶ κρασπέδων καὶ ῥοΐσκων ἐπὶ τὰ πτερύγια τῆς ἀμπεχόνης, ἅτινα ταῦτα ἐτύγχανε σημεῖα τῆς παρ' αὐτοῖς ἕως καιροῦ ἐγκρατείας· οἳ καὶ παρεισέφερον γένεσιν καὶ εἱμαρμένην. ιςϛ. Σαδδουκαῖοι, ἑρμηνευόμενοι δικαιότατοι, οἳ ἐκ γένους μὲν ἦσαν Σαμαρειτῶν ὁμοῦ δὲ καὶ ἱερέως Σαδδοὺκ ὀνόματι, νεκρῶν μὲν ἀνάστασιν ἀρνούμενοι καὶ μὴ παραδεχόμενοι ἄγγελον μήτε πνεῦμα, τὰ δὲ λοιπὰ πάντα ὄντες Ἰουδαῖοι. ιζ. Ἡμεροβαπτισταί· οὗτοι μὲν κατὰ πάντα Ἰουδαῖοι ἦσαν, ἔφασκον δὲ μηδένα ζωῆς τυγχάνειν αἰωνίου, εἰ μή τι ἂν καθ' ἑκάστην βαπτίζοιτο. ιη. Ὀσσηνοί, οἳ δὴ ἰταμώτατοι ἑρμηνεύονται. ἦσαν δὲ οὗτοι τὰ πάντα κατὰ νόμον τελοῦντες, ἐχρῶντο δὲ καὶ γραφαῖς ἑτέραις μετὰ τὸν νόμον, τοὺς δὲ πλείους τῶν μετέπειτα προφητῶν ἀπεβάλλοντο.
they have elders, and by their excessive self-willed religion they keep customs which they have not learned through the law, but have established for themselves, as observances of the ordinance of the legislation. 15. Pharisees, interpreted as "separated," those who live the most extreme life and are supposedly more approved than others; among them there is also resurrection of the dead, as also among the Scribes, and agreement concerning angels and the Holy Spirit, that it exists, and a different way of life, continence up to a time and virginity, fasting twice on the Sabbath, purifications of measures and plates and cups, as also among the Scribes, tithes and first-fruits and continuous prayer and self-willed religious forms of clothing, through the garment and the dalmatics, that is, short-sleeved tunics, and the breadth of the phylacteries, that is, signs of purple and fringes and pomegranates on the edges of the garment, which things were signs of their continence up to a time; they also introduced generation and fate. 16. Sadducees, interpreted as "most just," who were from the race of the Samaritans and also of a priest named Sadduc, denying resurrection of the dead and not accepting an angel or spirit, but in all other respects being Jews. 17. Hemerobaptists; these were Jews in all respects, but they asserted that no one attains eternal life unless he is baptized each day. 18. Ossenes, who are interpreted as "most audacious." These performed everything according to the law, but they also used other scriptures besides the law, and they rejected most of the later prophets.
ιθ. Νασαραῖοι, ἑρμηνευόμενοι ἀφηνιασταί, οἳ πᾶσαν σαρκοφαγίαν ἀπαγορεύουσιν, ἐμψύχων οὐδ' ὅλως μεταλαμβάνουσιν, ἄχρι δὲ Μωυσέως καὶ Ἰησοῦ τοῦ Ναυῆ τοῖς ἐν τῇ πεντατεύχῳ ἁγίοις ὀνόμασι πατριαρχῶν κεχρημένοι τε καὶ πιστεύοντες, φημὶ δὲ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ τῶν ἀνωτάτω καὶ αὐτοῦ Μωυσέως καὶ Ἀαρὼνκαὶ Ἰησοῦ. τὰς δὲ τῆς πεντατεύχου γραφὰς οὐκ εἶναι Μωυσέως δογματίζουσιν, ἄλλας δὲ παρ' αὐτὰς ἔχειν διαβεβαιοῦνται.
κ. Ἡρῳδιανοί, οἳ Ἰουδαῖοι μὲν ἦσαν κατὰ πάντα, Ἡρῴδην δὲ Χριστὸν προσεδόκων καὶ τούτῳ τὸ τοῦ Χριστοῦ ἀπεδίδοσαν γέρας καὶ ὄνομα. Οὗτος ὁ πρῶτος τόμος, περιέχων κατὰ πασῶν τῶν εἴκοσι τούτων αἱρέσεων· ἐν αὐτῷ δὲ καὶ ἡ περὶ τῆς Χριστοῦ ἐνδημίας ὑπόθεσις καὶ ἡ τῆς ἀληθείας ὁμολογία. Τάδε ἔνεστι καὶ ἐν τούτῳ τῷ δευτέρῳ τόμῳ τοῦ πρώτου βιβλίου, ἐν ᾧ εἰσιν αἱρέσεις δεκατρεῖς οὕτως· κα. Σιμωνιανοί, οἱ ἀπὸ Σίμωνος τοῦ μάγου τοῦ ἐπὶ Πέτρου τοῦ ἀποστόλου, κώμης Γιτθῶν τῆς Σαμαρείας. οὗτος ἀπὸ Σαμαρειτῶν ὡρμᾶτο, Χριστοῦ δὲ ὑπέδυ ὄνομα μόνον. ἐδίδαξε δὲ αἰσχροποιίαν, τὴν μίξιν μολυσμοῦ γυναικῶν ἀδιάφορον· σωμάτων δὲ ἀποβάλλεται τὴν ἀνάστασιν καὶ τὸν κόσμον μὴ εἶναι θεοῦ φάσκει. εἰκόνα δὲ ἑαυτοῦ ὡς Διὸς καὶ τῆς σὺν αὐτῷ πόρνης, ὀνόματι Ἑλένης, Ἀθηνᾶς τύπον * τοῖς ἑαυτοῦ μαθηταῖς παρεδίδου εἰς προσκύνησιν. ἔλεγεν δὲ ἑαυτὸν Σαμαρείταις μὲν τὸν πατέρα, Ἰουδαίοις δὲ τὸν Χριστόν.
19. Nasaraeans, interpreted as "refractory ones," who forbid all meat-eating, partake of nothing animate at all, and up to the time of Moses and Joshua son of Nun they use and believe in the holy names of the patriarchs in the Pentateuch, I mean Abraham, Isaac, Jacob, and the most high, and Moses himself, and Aaron, and Joshua. But they dogmatize that the writings of the Pentateuch are not by Moses, and they affirm that they have other writings besides these.
20. Herodians, who were Jews in every respect, but expected Herod to be the Christ and attributed to him the honor and name of Christ. This is the first volume, containing all these twenty heresies; in it also is the subject of the sojourn of Christ and the confession of the truth. The following are also contained in this second volume of the first book, in which there are thirteen heresies as follows: 21. Simonians, those from Simon the magician, who lived in the time of the apostle Peter, from the village of Gitta in Samaria. This man originated from the Samaritans, but only assumed the name of Christ. He taught obscene practices, indifferent mixing in the defilement of women; he rejects the resurrection of bodies and asserts that the world is not of God. And he handed over to his disciples for worship an image of himself as Zeus and of the harlot with him, named Helen, in the form of Athena. He called himself among Samaritans the Father, and among Jews the Christ.
κβ. Μενανδριανοί, οἱ ἀπὸ τούτου τοῦ Σίμωνος διὰ Μενάνδρου τινὸς ἐναρξάμενοι, διαφερόμενοι δὲ πρὸς τοὺς Σιμωνιανοὺς κατά τι· ὃς ἀπὸ ἀγγέλων ἔλεγε τὸν κόσμον γεγενῆσθαι.
κγ. Σατορνιλιανοί, οἱ κατὰ τὴν Συρίαν τὴν τῶν Σιμωνιανῶν κρατύναντες αἰσχρολογίαν, ἕτερα δὲ παρὰ τοὺς Σιμωνιανοὺς εἰς ἔκ πληξιν περισσοτέραν κηρύσσοντες, ἀπὸ δὲ Σατορνίλου τὴν ἀρχὴν ἐσχηκότες, ὃς καὶ αὐτὸς κατὰ Μένανδρον ὑπὸ ἀγγέλων τὸν κόσμον γεγενῆσθαι ἔφασκεν, μόνων δὲ ἑπτά, παρὰ τὴν τοῦ ἄνω
πατρὸς γνώμην.
κδ. Βασιλειδιανοί, τῆς αὐτῆς αἰσχρουργίας τελεσταί, ἀπὸ Βασιλείδου τοῦ ἅμα Σατορνίλῳ τοῖς Σιμωνιανοῖς καὶ Μενανδριανοῖς μεμαθητευμένου, τὰ ὅμοια μὲν φρονοῦντος, κατά τι δὲ διαφερομένου. λέγει δὲ τριακοσίους ἑξήκοντα πέντε οὐρανοὺς εἶναι καὶ τούτοις ὀνόματα ἀγγελικὰ ἐκτίθησιν. διὸ καὶ τὸν ἐνιαυτὸν τοσούτων ἡμερῶν εἶναι, καὶ τὸ Ἀβρασὰξ ὄνομα τῆς αὐτῆς ψήφου εἶναι καὶ εἶναι τξε. καὶ εἶναι τοῦτο τὸ ἅγιον ὄνομά φησιν.
κε. Νικολαῗται, ἀπὸ Νικολάου τοῦ ἐπὶ ταῖς χήραις ὑπὸ τῶν ἀποστόλων ταχθέντος, ὃς διὰ ζῆλον τῆς ἰδίας γαμετῆς τὴν αἰσχρουργίαν ἅμα τοῖς ἄλλοις ἐπιτελεῖν τοὺς αὐτοῦ μαθητὰς ἐδίδαξεν, καὶ περὶ τοῦ Καυλακαῦ καὶ Προυνίκου καὶ ἄλλων βαρβαρικῶν ὀνομάτων εἰσηγησάμενος.
22. Menandrians, who began from this Simon through a certain Menander, differing from the Simonians in some respects. He said the world was made by angels.
23. Saturnilians, who in Syria strengthened the foul speech of the Simonians, but proclaimed other things more astonishing than the Simonians, having their origin from Saturnilus, who himself, like Menander, asserted that the world was made by angels, but only seven, contrary to the will of the Father above.
24. Basilidians, celebrants of the same foul practice, from Basilides, who together with Saturnilus was a disciple of the Simonians and Menandrians, holding similar views but differing in some respects. He says there are three hundred sixty-five heavens and sets forth angelic names for them. Hence the year has that many days, and the name Abrasax has the same number, being 365. And he says this is the holy name.
25. Nicolaitans, from Nicholas, who was appointed over the widows by the apostles, who, out of jealousy for his own wife, taught his disciples to perform foul practices along with the others, and introduced the terms Caulacau and Prunicus and other barbaric names.
κςϛ. Γνωστικοί, τὰς αὐτὰς αἱρέσεις διαδεξάμενοι, πλέον δὲ αὐτῶν πάντων τὴν αἰσχρότητα ἐμμανῶς ἐργαζόμενοι, ἐν Αἰγύπτῳ δὲ Στρατιωτικοὶ καλούμενοι καὶ Φιβιωνῖται, ἐν δὲ τοῖς ἀνωτερικοῖς μέρεσι Σεκουνδιανοί, ἐν ἄλλοις μέρεσι Σωκρατῖται, παρὰ δὲ ἑτέροις Ζακχαῖοι· ἄλλοι δὲ Κοδδιανοὺς αὐτοὺς λέγουσιν, ἄλλοι δὲ Βορβορίτας αὐτοὺς καλοῦσιν. οὗτοι τὴν Βαρβηλὼ τὴν καὶ Βαρβηρὼ αὐχοῦσιν. κζ. Καρποκρατιανοί, ἀπὸ Καρποκράτους τινὸς τῶν ἐν τῇ Ἀσίᾳ, ὃς ἐδίδασκε πᾶσαν αἰσχρουργίαν ἐκτελεῖν καὶ πᾶν ἐπιτήδευμα ἁμαρτίας. καὶ εἰ μή τις διὰ πάντων, φησί, παρέλθοι καὶ τὸ θέλημα πάντων δαιμόνων καὶ ἀγγέλων ἐκτελέσῃ, οὐ δύναται ὑπερβῆναι εἰς τὸν ἀνώτατον οὐρανὸν οὐδὲ τὰς ἀρχὰς καὶ τὰς ἐξουσίας παρελθεῖν. ἔλεγε δὲ τὸν Ἰησοῦν ψυχὴν νοερὰν εἰληφέναι, εἰδότα δὲ τὰ ἄνω ἐνταῦθα καταγγέλλειν, καὶ ὡς εἴ τις πράξειεν ὅμοια τῷ Ἰησοῦ, κατ' αὐτὸν εἶναι. τὸν δὲ νόμον σὺν τῇ τῶν νεκρῶν ἀναστάσει ἀπαγορεύει, ὡς αἱ ἀπὸ Σίμωνος καὶ δεῦρο αἱρέσεις. τούτου γέγονεν ἡ ἐν Ῥώμῃ Μαρκελλίνα. εἰκόνας δὲ ποιήσας ἐν κρυφῇ Ἰησοῦ καὶ Παύλου καὶ Ὁμήρου καὶ Πυθαγόρου ταύταις ἐθυμία καὶ προσεκύνει.
26. Gnostics, who succeeded to the same heresies, but practiced their foulness more frenetically than all of them; in Egypt they are called Stratiotici and Phibionites, in the upper regions Secundians, in other places Socratites, and by others Zacchaeans; some call them Codians, others Borborites. They boast of Barbelo, also called Barbhero. 27. Carpocratians, from a certain Carpocrates in Asia, who taught the performance of every obscenity and every sinful practice. And unless one passes through all things, he says, and fulfills the will of all demons and angels, he cannot ascend to the highest heaven nor pass by the principalities and powers. He said that Jesus received a noetic soul, and knowing the things above, proclaimed them here, and that if anyone did the same as Jesus, he was equal to him. He rejects the law together with the resurrection of the dead, as do the heresies from Simon onward. His follower was Marcellina in Rome. He made images in secret of Jesus, Paul, Homer, and Pythagoras, and burned incense to them and worshipped them.
κη. Κηρινθιανοί, οἱ καὶ Μηρινθιανοί. οὗτοι οἱ ἀπὸ Κηρίνθου καὶ Μηρίνθου Ἰουδαῖοί τινες περιτομὴν αὐχοῦντες, τὸν δὲ κόσμον ὑπὸ ἀγγέλων γεγενῆσθαι, Ἰησοῦν δὲ κατὰ προκοπὴν Χριστὸν καλεῖσθαι λέγοντες. κθ. Ναζωραῖοι, Χριστὸν ὁμολογοῦντες Ἰησοῦν υἱὸν τοῦ θεοῦ, πάντα δὲ κατὰ νόμον πολιτευόμενοι.
λ. Ἐβιωναῖοι, παραπλήσιοι τῶν προειρημένων Κηρινθιανῶν καὶ Ναζωραίων, οἷς συνήφθη κατά τι ἡ τῶν Σαμψαίων τε καὶ Ἑλκεσαίων αἵρεσις, οἳ Χριστόν φασιν ἐκτίσθαι ἐν τῷ οὐρανῷ καὶ τὸ ἅγιον πνεῦμα, ἐνδημήσαντα δὲ τὸν Χριστὸν ἐν τῷ Ἀδὰμ πρῶτον καὶ κατὰ καιρὸν ἐκδυόμενον αὐτὸν τὸν Ἀδὰμ καὶ πάλιν ἐνδυόμενον· τοῦτο γάρ φασιν ἐπιτετελεκέναι αὐτὸν ἐν τῇ ἐνσάρκῳ αὐτοῦ παρουσίᾳ. Ἰουδαῖοι δὲ ὄντες εὐαγγελίοις κέχρηνται, σαρκοφαγίαν βδελύττονται, τὸ ὕδωρ δὲ ἀντὶ θεοῦ ἔχουσι, τὸν δὲ Χριστὸν ἄνθρωπον ἐν τῇ ἐνσάρκῳ παρουσίᾳ ἐνδεδύσθαι, ὡς ἔφην. συνεχῶς δὲ βαπτίζονται ἐν τοῖς ὕδασι θέρους τε καὶ χειμῶνος, εἰς ἁγνισμὸν δῆθεν ὥσπερ οἱ Σαμαρεῖται. λα. Οὐαλεντῖνοι, οἳ σαρκὸς μὲν ἀπαγορεύουσιν ἀνάστασιν, παλαιὰν δὲ ἀθετοῦσι διαθήκην καὶ προφήτας ἀναγινώσκοντες μὲν καὶ ὅσα εἰς ὁμοίωσιν δύναται τροπολογεῖσθαι τῆς αὐτῶν αἱρέσεως δεχόμενοι, ἑτέρας δέ τινας μυθολογίας παρεισφέροντες, τριάκοντα αἰώνων ὀνομασίας λέγοντες ἀρρενοθηλείων, ὁμοῦ τε ἐκ τοῦ πατρὸς τῶν ὅλων γεγεννημένων, οὓς καὶ θεοὺς ἡγοῦνται καὶ αἰῶνας. τὸν δὲ Χριστὸν ἀπ' οὐρανοῦ σῶμα ἐνηνοχέναι καὶ ὡς διὰ σωλῆνος τὴν Μαρίαν διαπεπερακέναι.
28. Cerinthians, also called Merinthians. These are from Cerinthus and Merinthus, some Jews priding themselves on circumcision, saying that the world was made by angels, and that Jesus was called Christ by advancement. 29. Nazoraeans, confessing Jesus Christ as son of God, but living entirely according to the law.
30. Ebionaeans, similar to the aforementioned Cerinthians and Nazoraeans, with whom was joined in some way the heresy of the Sampsaeans and Elkesaeans, who say that Christ was created in heaven, and also the Holy Spirit, and that Christ, having sojourned first in Adam, at the appropriate time divested himself of that Adam and again invested himself; for they say that he accomplished this in his incarnate presence. Being Jews, they use Gospels, abhor eating flesh, hold water as a god, and that Christ, as I said, was clothed in a man in his incarnate presence. They baptize themselves continually in waters both summer and winter, supposedly for purification, like the Samaritans. 31. Valentinians, who deny the resurrection of the flesh, and reject the Old Testament, and while reading the prophets, they accept only what can be allegorized into conformity with their own heresy, and they introduce certain other mythologies, speaking of names of thirty aeons, both male and female, all together generated from the father of all, whom they consider both gods and aeons. And they say that Christ brought a body from heaven and passed through Mary as through a pipe.
λβ. Σεκουνδιανοί, οἷς συνάπτονται Ἐπιφάνης καὶ Ἰσίδωρος, ταῖς αὐταῖς κεχρημένοι καὶ οὗτοι συζυγίαις, τὰ ὅμοια Οὐαλεντίνῳ πεφρονηκότες, ἕτερα δὲ παρ' αὐτὸν ποσῶς διηγούμενοι. προστιθέασι δὲ τὴν αἰσχρουργίαν διδάσκοντες· ἀπαγορεύουσι δὲ καὶ οὗτοι τὴν σάρκα.
λγ. Πτολεμαῖοι, μαθηταὶ ὄντες καὶ αὐτοὶ Οὐαλεντίνου, οἷς συνάπτεται ἡ Φλώρα. τὰ αὐτὰ δὲ περὶ τῶν συζυγιῶν καὶ αὐτοὶ λέγουσι καθάπερ Οὐαλεντῖνος καὶ Σεκουνδιανοί· κατά τι δὲ καὶ οὗτοι διαφέρονται. Αὕτη καὶ ἡ τοῦ δευτέρου τόμου τοῦ πρώτου βιβλίου τῶν δεκατριῶν αἱρέσεων ἀνακεφαλαίωσις. Τάδε ἔνεστι καὶ ἐν τῷ τρίτῳ τόμῳ τοῦ πρώτου βιβλίου, ἐν ᾧ εἰσιν αἱρέσεις δεκατρεῖς·
λδ. Μαρκώσιοι. Μάρκος τις γεγένηται Κολορβάσου συμφοιτητής, δύο ἀρχὰς καὶ αὐτὸς παρεισάγων. ἀθετεῖ δὲ νεκρῶν ἀνάστασιν, φαντασίας δέ τινας δι' ἐκπομάτων ἐξ ἐπαοιδῆς εἰς κυάνεον χρῶμα καὶ πορφύρεον † μεταβαλὼν μυσταγωγεῖ τὰς ἀπατωμένας γυναῖκας. καὶ αὐτὸς δὲ τῶν εἰκοσιτεσσάρων στοιχείων βούλεται τὰ πάντα † ἡγεῖσθαι ὁμοίως Οὐαλεντίνῳ.
32. Secundians, with whom are associated Epiphanes and Isidore, employing the same conjugations and holding opinions similar to Valentinus, but relating some things differently from him. They also add the teaching of obscene practices; and they too forbid the flesh.
33. Ptolemaeans, being themselves also disciples of Valentinus, with whom Flora is associated. They too say the same things about the conjugations as Valentinus and the Secundians; but in some respects they also differ. This is the recapitulation of the second volume of the first book of the thirteen heresies. The following are also contained in the third volume of the first book, in which there are thirteen heresies:
34. Marcosians. A certain Marcus was a fellow student of Colorbasus, himself also introducing two principles. He denies the resurrection of the dead, and through incantations over cups he initiates deceived women into certain phantasies, changing the color to blue and purple. And he too, like Valentinus, wishes the twenty-four elements to govern everything.
λε. Κολορβάσιοι. Καὶ οὗτος ὁ Κολόρβασος ὡσαύτως τὰ αὐτὰ διηγούμενος, κατά τι δὲ διαφερόμενος πρὸς τὰς ἄλλας αἱρέσεις, φημὶ δὲ πρὸς τοὺς περὶ Μάρκον καὶ Οὐαλεντῖνον, τὰς προβολὰς καὶ ὀγδοάδας ἑτέρως ἐδίδαξεν. λςϛ. Ἡρακλεωνῖται καὶ αὐτοὶ τῇ τῶν ὀγδοάδων φέρονται μυθολογίᾳ, ἑτέρως δὲ παρὰ τὸν Μάρκον καὶ Πτολεμαῖον καὶ Οὐαλεντῖνον καὶ τοὺς ἄλλους. ἀλλὰ καὶ πρὸς τῇ τελευτῇ τοὺς παρ' αὐτοῖς τελευτῶντας ὁμοίως τῷ Μάρκῳ λυτροῦνται δι' ἐλαίου, ὀποβαλσάμου καὶ ὕδατος, ἐπικλήσεις τινὰς Ἑβραϊκαῖς λέξεσιν ἐπιλέγοντες ἐπὶ τῇ κεφαλῇ τοῦ δῆθεν λυτρουμένου.
λζ. Ὀφῖται, οἱ τὸν ὄφιν δοξάζοντες καὶ τοῦτον Χριστὸν ἡγούμενοι, ἔχοντες δὲ φύσει ὄφιν τὸ ἑρπετὸν τοῦτο ἐν κίστῃ τινί. λη. Καϊανοὶ ὡσαύτως ἅμα τοῖς πρότερον τὸν νόμον καὶ τὸν λαλήσαντα ἐν νόμῳ ἀθετοῦντες σαρκός τε ἀνάστασιν ἀρνούμενοι τὸν Κάϊν δοξάζουσι, λέγοντες αὐτὸν τῆς ἰσχυροτέρας εἶναι δυνάμεως. ἅμα δὲ καὶ τὸν Ἰούδαν ἐκθειάζουσιν, ὁμοῦ τε καὶ τοὺς περὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρών, ἀλλὰ καὶ τοὺς Σοδομίτας. λθ. Σηθιανοί. οὗτοι πάλιν τὸν Σὴθ δοξάζουσι, φάσκοντες αὐτὸν εἶναι ἐκ τῆς ἄνω Μητρός, μεταμεληθείσης ἐφ' ᾧ τοὺς περὶ τὸν Κάϊν προεβάλετο, εἶτα συνελθούσης μετὰ τὸ τὸν Κάϊν ἀποβληθῆναι καὶ τὸν Ἄβελ ἀποκτανθῆναι τῷ ἄνω Πατρὶ καὶ καθαρὸν σπέρμα τὸν Σὴθ ποιησάσης· ἐξ οὗπερ λοιπὸν κατήχθη τὸ πᾶν τῶν ἀνθρώπων γένος. καὶ αὐτοὶ δὲ ἀρχὰς καὶ ἐξουσίας καὶ ὅσα οἱ ἄλλοι δογματίζουσιν ἐδογμάτισαν. μ. Ἀρχοντικοί. οὗτοι πάλιν εἰς πολλοὺς ἄρχοντας τὸ πᾶν ἀναφέρουσι καὶ τὰ γενόμενα ἐκ τούτων γεγενῆσθαι λέγουσιν·
35. Colorbasians. This Colorbasus likewise relates the same things, but differs in some respects from the other heresies—I mean from those around Marcus and Valentinus—and taught the emanations and ogdoads differently. 36. Heracleonites. They too are occupied with the mythology of the ogdoads, but differently from Marcus, Ptolemy, Valentinus, and the others. Moreover, at the time of death they redeem those who are dying among them, similarly to Marcus, with oil, balsam, and water, reciting certain invocations in Hebrew words over the head of the one supposedly being redeemed.
37. Ophites, who glorify the serpent and consider it to be Christ, and who keep this reptile, a serpent by nature, in a chest. 38. Cainites. They too, along with those before them, reject the law and the one who spoke in the law, deny the resurrection of the flesh, and glorify Cain, saying that he belongs to the stronger power. They also deify Judas, as well as those around Korah, Dathan, and Abiram, and also the Sodomites. 39. Sethians. These again glorify Seth, claiming that he is from the Mother above, who repented of having projected those around Cain, and then, after Cain was cast out and Abel was killed, consorted with the Father above and produced Seth as pure seed, from which the whole race of humans was subsequently descended. They too dogmatized about principles, powers, and all that the others dogmatize. 40. Archontics. These again refer everything to many archons and say that what has come into being has come into being from them.
ἁλίσκονται δὲ καὶ ἐπὶ αἰσχρότητί τινι. σαρκὸς δὲ ἀνάστασιν ἀθετοῦσιν καὶ παλαιὰν διαθήκην διαβάλλουσιν. κέχρηνται δὲ καὶ παλαιᾷ καὶ νέᾳ διαθήκῃ, ἑκάστην λέξιν εἰς τὸν ἑαυτῶν νοῦν μεθοδεύοντες. μα. Κερδωνιανοί, οἱ ἀπὸ Κέρδωνος τοῦ ἀπὸ Ἡρακλέωνος διαδεξαμένου τὴν μετοχὴν τῆς πλάνης, προσθέντος δὲ τῇ ἀπάτῃ· ὃς ἀπὸ τῆς Συρίας εἰς Ῥώμην μεταναστὰς τὸ κήρυγμα αὐτοῦ ἐξέθετο ἐν χρόνοις Ὑγίνου ἐπισκόπου. δύο δὲ ἀρχὰς κηρύττει οὗτος ἐναν τίας ἀλλήλαις, μὴ εἶναι δὲ τὸν Χριστὸν γεννητόν· ὁμοίως τε νεκρῶν ἀνάστασιν ἀθετεῖ καὶ τὴν παλαιὰν διαθήκην.
μβ. Μαρκιωνισταί. Μαρκίων ὁ ἀπὸ Πόντου ὁρμώμενος ἐπισκόπου μὲν ἦν υἱός,
φθείρας δὲ παρθένον ἀπέδρα διὰ τὸ ἐξεῶσθαι ὑπὸ τοῦ ἰδίου πατρὸς ἀπὸ τῆς ἐκκλησίας, ἀνελθών τε εἰς Ῥώμην καὶ αἰτήσας μετάνοιαν τοὺς κατ' ἐκεῖνο καιροῦ * καὶ μὴ τυχών, ἐπαρθεὶς κατὰ τῆς πίστεως ἐδογμάτισε, τρεῖς ἀρχὰς εἰσηγησάμενος, ἀγαθόν τε καὶ δίκαιον καὶ φαῦλον, εἶναί τε τὴν καινὴν διαθήκην ἀλλοτρίαν τῆς παλαιᾶς καὶ τοῦ ἐν αὐτῇ λαλήσαντος. ἀνάστασιν σαρκὸς ἀθετεῖ, βάπτισμα δίδωσιν οὐ μόνον ἕν, ἀλλὰ καὶ δύο καὶ τρία μετὰ τὸ παραπεσεῖν· ὑπὲρ δὲ τῶν τεθνεώτων κατηχουμένων ἄλλοι παρ' αὐτοῖς βαπτίζονται. ἀδεῶς δὲ καὶ γυναιξὶν ἐπιτρέπει δῆθεν λουτρὸν διδόναι. μγ. Λουκιανισταί. Λουκιανός τις ἀρχαῖος, οὐχ ὁ νῦν ἐν χρόνοις Κωνσταντίνου γενόμενος, πάντα κατὰ Μαρκίωνα ἐδογμάτισεν, ἕτερα δὲ παρὰ τὸν Μαρκίωνα καὶ αὐτὸς δῆθεν περισσοτέρως δογματίζει.
They are also convicted of some indecency. They deny the resurrection of the flesh and slander the Old Testament. They also use both the Old and New Testaments, adapting each expression to their own understanding. 41. Cerdonians, who derive from Cerdo, who succeeded Heracleon in the participation of the error, and added to the deception; he migrated from Syria to Rome and set forth his teaching in the time of Hyginus the bishop. He proclaims two principles opposed to each other, and that Christ was not born; likewise he denies the resurrection of the dead and the Old Testament.
42. Marcionists. Marcion, who came from Pontus, was the son of a bishop; having corrupted a virgin, he fled because he was expelled by his own father from the church. Going up to Rome and asking for repentance from those in that time, and not obtaining it, he became puffed up against the faith and dogmatized, introducing three principles: the good, the just, and the evil; and that the New Testament is foreign to the Old and to the one who spoke in it. He denies the resurrection of the flesh; he gives baptism not only once, but also twice and three times after a fall; and for the dead catechumens, others among them are baptized. He also fearlessly permits women to give the bath, as it were. 43. Lucianists. A certain Lucian, an ancient, not the one who lived in the time of Constantine, dogmatized everything according to Marcion, but also dogmatizes other things beyond Marcion, supposedly more extensively.
μδ. Ἀπελληϊανοί. καὶ οὗτος ὁ Ἀπελλῆς τὰ ὅμοια Μαρκίωνι καὶ Λουκιανῷ κακίζει τὴν πᾶσαν ποίησιν καὶ τὸν πεποιηκότα. οὐχ ὁμοίως δὲ τούτοις τρεῖς ἀρχὰς εἰσηγήσατο, ἀλλὰ μίαν μὲν ἀρχὴν καὶ ἕνα θεόν, ὄντα ἀνώτατον καὶ ἀκατονόμαστον, αὐτὸν δὲ τὸν ἕνα πεποιηκέναι ἄλλον. καὶ οὗτος ὁ γεγονώς, πονηρὸς εὑρεθείς, ἐποίησεν ἐν τῇ αὑτοῦ φαυλότητι τὸν κόσμον.
με. Σευηριανοί. Σευῆρος πάλιν τις τῷ Ἀπελλῇ συνεπόμενος τὸν μὲν οἶνον ἀποβάλλεται καὶ τὴν ἄμπελον, ἔκ τε τοῦ δρακοντοειδοῦς Σατανᾶ καὶ γῆς μυθολογῶν πεφυκέναι, συνελθόντων ἀλλήλοις. τήν τε γυναῖκα παραιτεῖται, φάσκων ἀριστερᾶς δυνάμεως αὐτὴν ὑπάρχειν. ὀνομασίας τέ τινας ἀρχόντων καὶ βίβλους τινὰς ἀποκρύφους παρεισάγει. τὰ ὅμοια δὲ ταῖς ἄλλαις τὴν σαρκὸς ἀνάστασιν ἀθετεῖ καὶ παλαιὰν διαθήκην.
μςϛ. Τατιανοί. οὗτος συνήκμασεν Ἰουστίνῳ τῷ μάρτυρι τῷ ἁγίῳ, τῷ καὶ φιλοσόφῳ. μετὰ δὲ τὴν τοῦ μάρτυρος καὶ φιλοσόφου Ἰουστίνου τελευτὴν προσεφθάρη τοῖς τοῦ Μαρκίωνος δόγμασιν μαθητευθεὶς τῷ αὐτῷ, τά τε ἴσα αὐτῷ ἐδογμάτισεν καὶ ἕτερα προσθεὶς παρ' ἐκεῖνον. ἐλέγετο δὲ ἀπὸ Μεσοποταμίας ὁρμᾶσθαι. Ταῦτα τὰ κεφάλαια τοῦ πρώτου βιβλίου τῶν τριῶν τόμων τοῦ κατὰ τεσσαράκοντα ἓξ αἱρέσεων. Τάδε ἔνεστι καὶ ἐν τῷ πρώτῳ τόμῳ τούτῳ τοῦ δευτέρου βιβλίου, τετάρτῳ δὲ ὄντι κατὰ τὴν ἀπ' ἀρχῆς τῶν τόμων τοῦ ἀριθμοῦ ἀκο λουθίαν, ἐν ᾧ εἰσιν αἱρέσεις ιη· μζ. Ἐγκρατῖται, οἱ ἀπόσπασμα τυγχάνοντες Τατιανοῦ, τὸν γάμον ἀποβάλλοντες, τοῦ Σατανᾶ φάσκοντες τοῦτον εἶναι, πᾶσαν δὲ ἀπαγορεύοντες ἐμψυχοφαγίαν. μη.
44. Apelleiani. This Apelles likewise reviles the entire creation and the creator, as Marcion and Lucian do. But unlike them, he did not introduce three principles; rather, he posited one principle and one God, who is supreme and unnameable, and that this one created another. And this one who came into being, having been found wicked, made the world in his own baseness.
45. Severiani. A certain Severus, following Apelles, rejects wine and the vine, fabling that they grew from the serpentine Satan and the earth having intercourse with each other. He also rejects woman, claiming she belongs to a left-hand power. He introduces certain names of rulers and some apocryphal books. Like the others, he denies the resurrection of the flesh and the Old Testament.
46. Tatiani. This man flourished with Justin the martyr and philosopher. But after the death of the martyr and philosopher Justin, he was corrupted by the doctrines of Marcion, having become his disciple, and he taught the same things as Marcion, adding others besides. He was said to have come from Mesopotamia. These are the chapters of the first book of the three volumes against forty-six heresies. The following are also in this first volume of the second book, which is the fourth in the sequence of volumes from the beginning, in which there are eighteen heresies: 47. Encratites, who are a splinter from Tatian, rejecting marriage, claiming it is of Satan, and forbidding all consumption of animate flesh. 48.
Κατὰ Φρύγας, οἱ καὶ Μοντανισταὶ καὶ Τασκοδρουγῖται, οἵτινες παλαιὰν καὶ νέαν διαθήκην δέχονται, ἑτέρους δὲ προφήτας παρεισφέρουσι μετὰ τοὺς προφήτας, Μοντανόν τινα αὐχοῦντες καὶ Πρίσκιλλαν.
μθ. Πεπουζιανοί, οἱ καὶ Κυϊντιλλιανοί, οἷς συνάπτονται Ἀρτοτυρῖται, ἐκ τούτων μέν εἰσι τῶν κατὰ Φρύγας, ἕτερα δὲ παρ' ἐκείνους δογματίζουσι, Πέπουζάν τινα πόλιν ἔρημον ἀνὰ μέσον Γαλατίας καὶ Καππαδοκίας καὶ Φρυγίας ἐκθειάζοντες καὶ δὴ ταύτην Ἱερουσαλὴμ ἡγούμενοι ἔστιν δὲ καὶ ἄλλη Πέπουζα, γυναιξί τε ἀποδιδόντες τὸ ἄρχειν τε καὶ ἱερατεύειν. μυοῦνται δέ τινα παῖδα κατακεντῶντες νέον. καὶ δὴ τῇ Κυϊντίλλῃ ἢ καὶ Πρισκίλλῃ Χριστὸν ἐκεῖσε ἐν Πεπούζῃ ἀποκεκαλύφθαι ἐν ἰδέᾳ θηλείας μυθολογοῦσι. κέχρηνται δὲ ὡσαύτως παλαιᾷ καὶ καινῇ διαθήκῃ κατὰ τὸν νοῦν τὸν ἴδιον μεταποιούμενοι.
ν. Τεσσαρεσκαιδεκατῖται, οἱ μίαν ἡμέραν τοῦ ἔτους τὸ Πάσχα ἐκτελοῦντες, ἐν ὁποίᾳ δἂν ἡμέρᾳ ἐμπέσῃ ἡ τῆς σελήνης τεσσαρεσκαι δεκάτη, ἤτοι ἐν σαββάτῳ ἤτοι ἐν κυριακῇ, ἐκείνην τε νηστεύοντες καὶ ἅμα ἀγρυπνοῦντες.
Against the Phrygians, also called Montanists and Tascodrugitae, who accept the Old and New Testaments but introduce other prophets after the prophets, boasting of a certain Montanus and Priscilla.
49. Pepuzians, also called Quintillians, with whom are joined the Artotyritae. These are from the Phrygians, but they teach other things besides those. They deify a certain deserted city, Pepuza, between Galatia, Cappadocia, and Phrygia, and indeed consider this city to be Jerusalem. There is also another Pepuza. They grant women the right to rule and to serve as priests. They initiate a certain child by piercing him with a needle. And they mythologize that Christ was revealed to Quintilla or also to Priscilla there in Pepuza in the form of a woman. They likewise use the Old and New Testaments, altering them according to their own understanding.
50. Tessareskaidecatitae, who celebrate Passover on one day of the year, on whatever day the fourteenth of the moon falls, whether on the Sabbath or on the Lord's Day, fasting and keeping vigil on that day.
να. Ἄλογοι, ὑφ' ἡμῶν κληθέντες, οἱ τὸ εὐαγγέλιον Ἰωάννου καὶ τὸν ἐν αὐτῷ ἄνωθεν ἀπὸ πατρὸς ἀεὶ θεὸν Λόγον παρεκβάλλοντες, τὸ εὐαγγέλιον αὐτὸ δὴ τὸ κατὰ Ἰωάννην μὴ δεχόμενοι μήτε τὴν αὐτοῦ Ἀποκάλυψιν. νβ. Ἀδαμιανοί, παρὰ δέ τισιν Ἀδαμίζοντες καλούμενοι, χλεύης ἢ ἀληθείας μᾶλλον τὸ δόγμα ἔχοντες. γυμνοὶ γὰρ ὡς ἐκ μητρὸς ἄνδρες τε καὶ γυναῖκες ἐπὶ τὸ αὐτὸ συνάγονται, καὶ οὕτως τὰς ἀναγνώσεις καὶ εὐχὰς καὶ πᾶν ὁτιοῦν ἐπιτελοῦσι, δῆθεν μονάζοντές τε καὶ ἐγκρατευόμενοι ὄντες καὶ γάμον μὴ δεχόμενοι, τὴν αὐτῶν ἐκκλησίαν παράδεισον ἡγούμενοι.
νγ. Σαμψαῖοι, οἱ καὶ Ἐλκεσαῖοι, ἔτι δεῦρο τὴν Ἀραβίαν κατοικοῦντες, καθύπερθεν τῆς νεκρᾶς θαλάσσης κειμένην χώραν· οἵτινες ἀπὸ τοῦ Ἠλξαῒ τινὸς ψευδοπροφήτου ἠπατημένοι, οὗ ἔτι δεῦρο ἐκ τοῦ γένους ὑπῆρχον Μαρθοῦς καὶ Μαρθάνα, γυναῖκες δύο προσκυνούμεναι ὑπὸ τῆς αἱρέσεως ὡς θεαί, παραπλησίως τοῖς Ἐβιωναίοις τὰ πάντα ἔχουσιν.
νδ. Θεοδοτιανοί, οἱ ἀπὸ Θεοδότου τοῦ σκυτέως τοῦ ἀπὸ Βυζαντίου. οὗτος ἐν παιδείᾳ Ἑλληνικῇ γέγονεν ἄκρος, ἅμα δὲ ἄλλοις ὢν ἐν ἡμέραις τοῦ τότε διωγμοῦ μόνος ἐκπεσὼν καὶ ἐκείνων μαρτυρησάντων διὰ τὸ ὀνειδίζεσθαι ἐπινοήσας ψιλὸν ἄνθρωπον λέγειν τὸν Χριστόν, ἵνα μὴ ὑπὸ ἔγκλημα γένηται θεὸν ἀρνησάμενος, οὕτως ἐδίδαξεν. νε. Μελχισεδεκιανοί, οἱ τὸν Μελχισεδὲκ γεραίροντες, τινὰ δύναμιν αὐτὸν φάσκοντες καὶ μὴ ἄνθρωπον ψιλὸν καὶ εἰς τὸ τούτου ὄνομα πάντα ἀνάγειν τε καὶ λέγειν τετολμηκότες. νςϛ. Βαρδησιανισταί.
51. Alogoi, so called by us, who reject the Gospel of John and the Word in it, who is from the beginning always God from the Father, and who do not accept that very Gospel according to John nor his Apocalypse. 52. Adamians, also called Adamites by some, whose doctrine is more a matter of mockery than truth. For men and women gather together naked as from their mother, and in this way they perform readings, prayers, and everything else, claiming to be monastics and encratites, not accepting marriage, and considering their church a paradise.
53. Sampsaeans, also called Elkesaites, who still inhabit Arabia, a region lying above the Dead Sea; who were deceived by a certain false prophet Elxai, from whose family there still exist Marthus and Marthana, two women worshipped by the heresy as goddesses, and who in all respects resemble the Ebionites.
54. Theodotians, from Theodotus the shoemaker from Byzantium. He was highly educated in Greek learning, but when he was with others during the persecution of that time, he alone fell away, and while those others were martyred, he devised, in order to avoid reproach, the teaching that Christ was a mere man, so that he would not be accused of denying God. 55. Melchizedekians, who honor Melchizedek, claiming he is some power and not a mere man, and who have dared to refer and attribute everything to his name. 56. Bardesianists.
Βαρδησιάνης οὗτος ἐκ τῆς Μεσοποταμίας ὡρμᾶτο, τὰ πρῶτα μὲν τῆς ἀληθινῆς πίστεως ὑπάρχων καὶ ἐν σοφίᾳ διαπρέπων, ἐκκλίνας δὲ τῆς ἀληθείας παραπλησίως Οὐαλεντίνῳ ἐδογμάτισε, χωρὶς ἐνίων ὀλίγων περὶ ὧν διαφέρεται πρὸς Οὐαλεντῖνον.
νζ. Νοητιανοί. Νόητος οὗτος ἀπὸ Σμύρνης ὑπῆρχε τῆς Ἀσίας. ἐπάρματι δὲ ἐνεχθεὶς σὺν ἄλλοις τισὶν υἱοπάτορα τὸν Χριστὸν ἐδίδαξε, τὸν αὐτὸν εἶναι λέγων πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα. ἑαυτὸν δὲ ἔλεγεν εἶναι Μωυσέα καὶ τὸν αὐτοῦ ἀδελφὸν ἔλεγεν εἶναι τὸν Ἀαρών.
νη. Οὐαλήσιοι. οὗτοι, καθὼς ὑπειλήφαμεν, οἱ τὴν Βάκαθον κατοικοῦντες, μητροκωμίαν Ἀραβίας τῆς Φιλαδελφίας, οἱ τοὺς παρατυγχάνοντας καὶ ἐπιξενουμένους παρ' αὐτοῖς εὐνουχίζοντες· οἱ πλείους δὲ καὶ αὐτῶν εὐνοῦχοι ὑπάρχουσιν ἀποτετμημένοι. τινὰ δὲ ἕτερα διδάσκουσιν αἱρέσεως ἔμπλεα, ἀφανίζοντες τὰ τοῦ νόμου καὶ τῶν προφητῶν καί τινας ἑτέρας αἰσχρουργίας παρεισφέροντες. νθ. Καθαροί, οἱ ἅμα Ναυάτῳ συναφθέντες τῷ Ῥωμαίῳ καὶ τοὺς διγάμους παντελῶς ἀποβαλλόμενοι καὶ μετάνοιαν μὴ δεχόμενοι. ξ. Ἀγγελικοί. οὗτοι παντελῶς ἐξέλιπον· αὐχοῦντες δὲ ἦσαν ἀγγελικὴν ἔχειν τάξιν ἢ διὰ τὸ ἀγγέλους † προσκεκλῆσθαι.
Bardesanes, this man came from Mesopotamia, at first being of the true faith and excelling in wisdom, but having deviated from the truth similarly to Valentinus, he taught doctrine, except for a few points concerning which he differs from Valentinus.
57. Noetians. Noetus, this man was from Smyrna in Asia. Carried away by pride, together with certain others, he taught that Christ is the Father-son, saying that the Father and the Son and the Holy Spirit are the same. And he said that he himself was Moses, and he said that his own brother was Aaron.
58. Valesians. These, as we have understood, inhabit Bacatha, a village of Arabia of Philadelphia, who castrate those who happen to be with them and are strangers among them; and most of them are themselves eunuchs, having been mutilated. And they teach certain other things full of heresy, abolishing the things of the law and the prophets, and introducing certain other shameful practices. 59. Cathari, those who joined together with Novatus the Roman, completely rejecting those who have married twice and not accepting repentance. 60. Angelics. These have completely died out; they boasted that they had an angelic order or because they were called angels.
ξα. Ἀποστολικοί, οἱ καὶ Ἀποτακτικοί, καὶ αὐτοὶ περὶ τὴν Πισιδίαν οἰκοῦντες, μόνον Ἀποτακτικοὺς δεχόμενοι, καθ' ἑαυτοὺς δὲ εὐχόμενοι. παραπλησιάζουσι δὲ τοῖς Ἐγκρατίταις, ἄλλα δὲ παρ' αὐτοὺς φρονοῦσιν. ξβ. Σαβελλιανοί, οἱ τὰ ὅμοια Νοητιανῶν δοξάζοντες, παρὰ τὸ μὴ τὸν πατέρα πεπονθέναι λέγειν.
ξγ. Ὠριγενιανοί, τινὸς Ὠριγένους. αἰσχροποιοὶ δὲ οὗτοί εἰσιν, ἀρρητοποιοῦντες καὶ τὰ ἑαυτῶν σώματα φθορᾷ παραδιδόντες. ξδ. Ὠριγενιανοὶ ἄλλοι, Ὠριγένους τοῦ καὶ Ἀδαμαντίου τοῦ συντάκτου, οἱ τὴν τῶν νεκρῶν ἀνάστασιν ἀποβαλλόμενοι, Χριστὸν δὲ κτίσμα καὶ τὸ ἅγιον πνεῦμα
εἰσηγούμενοι, παράδεισόν τε καὶ οὐρανοὺς καὶ τὰ ἄλλα πάντα ἀλληγοροῦντες, Χριστοῦ δὲ τὴν βασιλείαν παυθήσεσθαι ληροῦντες. Αὗται πάλιν αἱ τοῦ δευτέρου βιβλίου, πρώτου δὲ τόμου αἱρέσεις ιη.
Τάδε ἔνεστι καὶ ἐν τῷ δευτέρῳ τόμῳ τοῦ αὐτοῦ δευτέρου βιβλίου, πέμπτῳ δὲ ὄντι κατὰ τὸν προειρημένον ἀριθμόν, ἐν ᾧ εἰσιν αἱρέσεις πέντε οὕτως· ξε. Παυλιανισταὶ ἀπὸ Παύλου τοῦ Σαμοσατέως ἐπισκόπου γενομένου Ἀντιοχείας τῆς μεγάλης. οὗτος ἀνύπαρκτον τὸν Χριστὸν ὀλίγου δεῖν διαβεβαιοῦται, λόγον προφορικὸν αὐτὸν σχηματίσας, ἀπὸ δὲ Μαρίας καὶ δεῦρο εἶναι, προκαταγγελτικῶς τὰ περὶ αὐτοῦ ἐν ταῖς θείαις γραφαῖς εἰρημένα ἔχοντα, μὴ προόντα δέ, ἀλλὰ ἀπὸ Μαρίας καὶ δεῦρο διὰ τῆς ἐνσάρκου παρουσίας γεγονότα. ξςϛ. Μανιχαῖοι, οἱ καὶ Ἀκουανῖται, οἱ τοῦ Μάνη μαθηταὶ τοῦ Πέρσου, Χριστὸν σχήματι λέγοντες, ἥλιον δὲ σέβοντες καὶ σελήνην, ἄστροις τε καὶ δυνάμεσι καὶ δαίμοσιν εὐχόμενοι, ἀρχὰς δύο εἰσάγοντες, πονηράν τε καὶ ἀγαθήν, ἀεὶ οὔσας·
Apostolici, also called Apotactici, who also dwell in the region of Pisidia, receiving only Apotactici, and praying by themselves. They are similar to the Encratites, but hold other opinions besides theirs. Sabellians, who hold the same doctrines as the Noetians, except that they do not say that the Father suffered.
Origenians, of a certain Origen. These are men who commit shameful acts, doing unspeakable things and delivering their own bodies to corruption. Other Origenians, of Origen also called Adamantius the writer, who reject the resurrection of the dead, and introduce Christ as a creature and the Holy Spirit, and allegorize paradise and the heavens and all other things, and babble that the kingdom of Christ will cease. These again are the heresies of the second book, but of the first volume, eighteen.
The following are also contained in the second volume of the same second book, which is the fifth according to the aforementioned number, in which there are five heresies as follows: Paulianists, from Paul of Samosata, who became bishop of great Antioch. This man affirms that Christ is almost non-existent, having formed him as a word of utterance, and that he exists from Mary onward, the things said about him in the divine scriptures having been said prophetically, but that he did not pre-exist, but came into being from Mary onward through his incarnate presence. Manichaeans, also called Aquanitae, the disciples of Manes the Persian, who speak of Christ as a figure, and worship the sun and the moon, and pray to stars and powers and demons, introducing two principles, one evil and one good, which always exist.
Χριστὸν δὲ δοκήσει πεφηνέναι καὶ δοκήσει πεπονθέναι· παλαιὰν διαθήκην βλασφημοῦντες καὶ τὸν ἐν αὐτῇ λαλήσαντα θεόν, κόσμον δὲ οὐ τὸν πάντα, ἀλλὰ μέρος ἐκ θεοῦ γεγενῆσθαι ὁριζόμενοι.
ξζ. Ἱερακῖται, οἱ ἀπὸ Ἱέρακος τοῦ Λεοντοπολίτου τῆς Αἰγύπτου, ἐξηγητοῦ τινος, σαρκὸς ἀνάστασιν ἀθετοῦντες, χρώμενοι δὲ παλαιᾷ καὶ νέᾳ διαθήκῃ, καὶ ἀπαγορεύοντες γάμον παντελῶς, μονάζοντας δὲ καὶ παρθένους δεχόμενοι καὶ ἐγκρατευομένους καὶ χήρους. τὰ δὲ μηδέπω ἐν ἡλικίᾳ γεγονότα παιδία βασιλείας μὴ μετέχειν διὰ τὸ μὴ ἠθληκέναι.
ξη. Μελιτιανοί, οἱ ἐν Αἰγύπτῳ, σχίσμα ὄντες ἀλλ' οὐχ αἵρεσις. μὴ συνευξάμενοι τοῖς ἐν τῷ διωγμῷ παραπεπτωκόσι, νῦν δὲ Ἀρειανοῖς συναφθέντες. ξθ. Ἀρειανοί, οἱ καὶ Ἀρειομανῖται, οἱ τὸν υἱὸν τοῦ θεοῦ κτίσμα λέγοντες καὶ τὸ πνεῦμα τὸ ἅγιον κτίσμα κτίσματος, σάρκα μόνον τὸν σωτῆρα ἀπὸ Μαρίας εἰληφέναι διαβεβαιούμενοι καὶ οὐχὶ ψυχήν. ἦν δὲ οὗτος ὁ Ἄρειος πρεσβύτερος Ἀλεξάνδρου ἐπισκόπου Ἀλεξανδρείας. Αὕτη καὶ ἡ τοῦ δευτέρου βιβλίου τοῦ δευτέρου τόμου, πέμπτου δὲ ἀπ' ἀρχῆς τῆς ἀκολουθίας ὄντος ἀνακεφαλαίωσις αἱρέσεων πέντε. Τάδε ἔνεστι καὶ ἐν τῷ πρώτῳ τόμῳ τοῦ τρίτου βιβλίου, ἕκτου δὲ ὄντος τόμου καθ' ὃν ἀριθμὸν προείπομεν, ἐν ᾧ εἰσιν αἱρέσεις ἑπτὰ σὺν τοῖς σχίσμασιν οὕτως· ο. Αὐδιανῶν ἀφηνιασμὸς καὶ σχίσμα, οὐ μέντοι αἵρεσις. οὗτοι μὲν διαγωγὴν καὶ βίον εὖ τεταγμένον κέκτηνται, εἰσὶ δὲ κατὰ πάντα τὴν πίστιν ἔχοντες ὡς ἡ καθολικὴ ἐκκλησία, μοναστήρια δὲ οἱ πλείους κατοικοῦσι. κέχρηνται δὲ καὶ ἀποκρύφοις πολλοῖς κατακόρως.
They say that Christ appeared and suffered only in appearance. They blaspheme the Old Testament and the God who spoke in it, and they define the world not as the whole, but as a part that came into being from God.
67. Hieracitae, those from Hierax of Leontopolis in Egypt, a certain exegete, who deny the resurrection of the flesh, but use both the Old and New Testaments, and forbid marriage entirely, receiving only monastics, virgins, the encratite, and widows. They hold that children who have not yet reached maturity do not partake of the kingdom because they have not contended.
68. Melitiani, those in Egypt, being a schism but not a heresy. They did not pray together with those who lapsed in the persecution, but now they have joined with the Arians. 69. Ariani, also called Ariomanitae, who say the Son of God is a creature and the Holy Spirit a creature of a creature, affirming that the Savior took only flesh from Mary and not a soul. This Arius was a presbyter under Alexander, bishop of Alexandria. This is the recapitulation of the heresies of the second book of the second volume, which is the fifth from the beginning of the sequence, containing five heresies. The following are also contained in the first volume of the third book, which is the sixth volume according to the number we previously stated, in which there are seven heresies together with schisms, as follows: 70. Audiani, a revolt and schism, but not a heresy. These have a well-ordered conduct and life, and in all respects they hold the faith as the catholic church, and most of them inhabit monasteries. They also make abundant use of many apocryphal books.
οὐ συνεύχονται δὲ ἡμῖν, ψέγοντες τοὺς παρ' ἡμῖν ἐπισκόπους, πλουσίους αὐτοὺς ἀποκαλοῦντες καὶ ἄλλους ἄλλως. ποιοῦσι δὲ καὶ τὸ Πάσχα ἰδιαζόντως, ὅτε οἱ Ἰουδαῖοι ποιοῦσιν. ἔχουσι δὲ καὶ ἰδιωτικόν τι καὶ φιλόνεικον ξηρότατα τὸ κατ' εἰκόνα ἑρμηνεύοντες.
οα. Φωτεινιανοί. οὗτος ὁ Φωτεινὸς ἀπὸ Σιρμίου ὑπάρχων ἔτι καὶ δεῦρο περιενόστει, ὃς τὰ αὐτὰ Παύλῳ τῷ Σαμοσατεῖ ἐφρόνησε. κατά τι δὲ πρὸς ἐκεῖνον διαφέρονται, καὶ αὐτοὶ δὲ ἀπὸ Μαρίας καὶ δεῦρο τὸν Χριστὸν διαβεβαιοῦνται. οβ. Μαρκελλιανοὶ οἱ ἀπὸ Μαρκέλλου τοῦ ἀπὸ Ἀγκύρας τῆς Γαλατίας. οὗτος ἐν ἀρχῇ παραπλησίως Σαβελλίῳ φρονήσας διεφημίσθη. εἰς ἀπολογίας δὲ πολλάκις ἐλθὼν καὶ ἐγγράφως ἀπολογησάμενος παρὰ πολλῶν τοῖς αὐτοῖς ἐμμένειν κατηγορήθη. ἴσως δὲ μεταγνοὺς τάχα ἑαυτὸν διωρθώσατο ἢ οἱ αὐτοῦ μαθηταί. ὑπὲρ αὐτοῦ γὰρ καὶ ὑπὲρ τῶν
αὐτοῦ μαθητῶν ὀρθόδοξοί τινες μέσως ὑπεραπελογοῦντο. ογ. Ἡμιάρειοι, οἱ Χριστὸν μὲν κτίσμα ὁμολογοῦντες, εἰρωνείᾳ δὲ κτίσμα αὐτὸν φάσκοντες οὐχ ὡς ἓν τῶν κτισμάτων· ἀλλά, φασίν, υἱὸν αὐτὸν λέγομεν, διὰ δὲ τὸ μὴ πάθος προσάψαι τῷ πατρὶ διὰ τοῦ γεγεννηκέναι κτιστὸν αὐτὸν λέγομεν. ὡσαύτως καὶ περὶ τοῦ πνεύματος τοῦ ἁγίου κτίσμα παντελῶς ὁρίζονται, παρεκβάλλοντες υἱοῦ τὸ ὁμοούσιον, ὁμοιοούσιον δὲ θέλουσι λέγειν. ἄλλοι δὲ ἐξ αὐτῶν καὶ τὸ ὁμοιοούσιον παρεξέβαλον.
They do not pray with us, finding fault with our bishops, calling them rich and other things in various ways. They also celebrate Pascha in a peculiar manner, at the same time as the Jews. They also have something private and contentious, interpreting the phrase "according to the image" in a very dry manner.
71. Photinians. This Photinus, being from Sirmium, was still wandering about even then, and he held the same opinions as Paul of Samosata. In some respects they differ from him, and they themselves affirm that Christ is from Mary and onward. 72. Marcellians, those from Marcellus of Ancyra in Galatia. This man, having at first thought similarly to Sabellius, was widely spoken of. Having often come to defenses and having defended himself in writing, he was accused by many of persisting in the same views. Perhaps, however, having changed his mind, he corrected himself, or his disciples did. For some orthodox persons have argued in a middle way on behalf of him and his disciples. 73. Semi-Arians, who confess Christ to be a creature, but with irony they say he is a creature not as one of the creatures; but, they say, we call him Son, and because we do not attribute suffering to the Father through his having begotten, we call him created. Likewise, concerning the Holy Spirit, they define it entirely as a creature, rejecting the consubstantiality of the Son, and they wish to say "homoiousios." Others among them have also rejected the "homoiousios.
οδ. Πνευματομάχοι. οὗτοι περὶ μὲν Χριστοῦ καλῶς ἔχουσι, τὸ δὲ πνεῦμα τὸ ἅγιον βλασφημοῦσι, κτιστὸν αὐτὸ ὁριζόμενοι καὶ οὐκ ὂν ἐκ τῆς θεότητος, μᾶλλον δὲ καταχρηστικῶς δι' ἐνέργειαν κεκτίσθαι, ἁγιαστικὴν αὐτὸ δύναμιν φάσκοντες εἶναι μόνον.
οε. Ἀεριανοί. οὗτος ὁ Ἀέριος ἀπὸ Πόντου ὡρμᾶτο. ἔτι δὲ δεῦρο περίεστι πειρασμὸς τῷ βίῳ. πρεσβύτερος οὗτος ἦν τοῦ ἐπισκόπου Εὐσταθίου τοῦ ἐν Ἀρειανοῖς διαβληθέντος. καὶ ἐπειδὴ αὐτὸς Ἀέριος οὐ κατεστάθη ἐπίσκοπος, πολλὰ κατὰ τῆς ἐκκλησίας ἐδογμάτισε, τῇ μὲν πίστει ὢν Ἀρειανὸς τελειότατος, περιττότερον δὲ δογματίζει. μὴ δεῖν φησι προσφέρειν ὑπὲρ τῶν προκεκοιμημένων, νηστεύειν δὲ τετράδα καὶ προσάββατον καὶ τεσσαρακοστὴν καὶ Πάσχα κωλύει· ἀποταξίαν κηρύσσει, σαρκοφαγίαις δὲ παντοίαις κέχρηται καὶ τρυφαῖς ἀδεῶς. εἰ δέ τις τῶν αὐτοῦ βούλοιτο νηστεύειν, μὴ ἐν ἡμέραις τεταγμέναις, φησίν, ἀλλ' ὅτε βούλεται· οὐ γὰρ εἶ ὑπὸ νόμον. φάσκει δὲ μηδὲν εἶναι διαφορώτερον ἐπίσκοπον πρεσβυτέρου. οςϛ. Ἀετιανοὶ οἱ ἀπὸ Ἀετίου τοῦ Κίλικος, διακόνου γενομένου ὑπὸ Γεωργίου τοῦ τῶν Ἀρειανῶν ἐπισκόπου τῆς Ἀλεξανδρείας, οἱ καὶ Ἀνομοιοι καλούμενοι, παρά τισι δὲ Εὐνομιανοί, δι' Εὐνόμιόν τινα μαθητὴν τοῦ Ἀετίου γενόμενον καὶ ἔτι περιόντα. σὺν αὐτοῖς δὲ ἦν καὶ Εὐδόξιος ἀρειανίζων, ἀλλὰ δῆθεν διὰ τὸν πρὸς τὸν βασιλέα Κωνστάντιον φόβον ἀφώρισεν ἑαυτὸν καὶ μόνος Ἀέτιος ἐξωρίσθη. ἔμεινε δὲ Εὐδόξιος ἀρειανίζων, οὐ μέντοι γε κατὰ τὸν Ἀέτιον οὗτοι οἷ Ἀνόμοιοι.
The Pneumatomachi. These hold a correct view concerning Christ, but they blaspheme the Holy Spirit, defining it as created and not being from the Godhead, rather they say it was created in a catachrestic sense for the sake of activity, claiming it is only a sanctifying power.
The Aerians. This Aerius was from Pontus. And still to this day a trial persists in the world. He was a presbyter of the bishop Eustathius, who was slandered among the Arians. And since Aerius himself was not appointed bishop, he dogmatized many things against the church, being a most perfect Arian in faith, but he dogmatizes more excessively. He says one ought not to offer for the departed, and he forbids fasting on Wednesday and Friday and during Lent and Pascha; he proclaims renunciation, and he indulges in all kinds of meat-eating and luxuries without restraint. And if one of his followers wishes to fast, he says, not on appointed days, but whenever one wishes; for you are not under the law. He also asserts that a bishop is in no way more distinguished than a presbyter.
The Aetians, those from Aetius the Cilician, who became a deacon under George, the bishop of the Arians of Alexandria, who are also called Anomoeans, and by some Eunomians, after a certain Eunomius who became a disciple of Aetius and is still alive. With them was also Eudoxius, who was Arianizing, but ostensibly out of fear of the emperor Constantius he separated himself, and Aetius alone was exiled. Eudoxius remained Arianizing, but these Anomoeans are not according to Aetius.
οἱ καὶ Ἀετιανοί,παντάπασι Χριστὸν καὶ τὸ ἅγιον πνεῦμα ἀπαλλοτριοῦσι θεοῦ, κτιστὸν αὐτὸν διαβεβαιούμενοι, καὶ οὐδὲ ὁμοιότητά τινα ἔχειν λέγουσιν. ἐκ συλλογισμῶν γὰρ καὶ Ἀριστοτελικῶν καὶ γεωμετρικῶν τὸν θεὸν παριστᾶν βούλονται, καὶ Χριστὸν δῆθεν μὴ δύνασθαι εἶναι ἐκ θεοῦ διὰ τοιούτων τρόπων ὁρίζονται. οἱ δὲ ἀπ' αὐτοῦ Εὐνομιανοὶ καλούμενοι ἀναβαπτίζουσι πάντας τοὺς πρὸς αὐτοὺς ἐρχομένους, οὐ μόνον δέ, ἀλλὰ καὶ τοὺς ἀπὸ Ἀρειανῶν ἐρχομένους· βαπτίζουσι δὲ κατὰ κεφαλῆς ἄνω τοὺς πόδας στρέφοντες τῶν βαπτιζομένων, ὡς πολὺς ᾄδεται λόγος. τὸ δὲ σφαλῆναί τινα ἐν πορνείᾳ ἢ ἑτέρᾳ ἁμαρτίᾳ οὐδὲν εἶναί φασιν. οὐδὲν γὰρ ζητεῖ ὁ θεὸς ἀλλὰ τὸ εἶναί τινα ἐν ταύτῃ μόνῃ τῇ αὐτῶν νομιζομένῃ πίστει. Αὗται δέ εἰσιν ὁμοίως καὶ αἱ τοῦ τρίτου βιβλίου τοῦ πρώτου τόμου, ἕκτου δὲ ὄντος κατὰ τὴν ἀκολουθίαν, αἱρέσεις ἑπτά. Τάδε ἔνεστι καὶ ἐν τῷ δευτέρῳ τόμῳ τοῦ αὐτοῦ τρίτου βιβλίου, ἑβδόμῳ δὲ ὄντι καθ' ἣν εἴπομεν τῶν τόμων τοῦ ἀριθμοῦ διαίρεσιν, ὅς ἐστι τόμος ἕβδομος καὶ τέλος τῆς πραγματείας πάσης, ἐν ᾧ εἰσιν αἱρέσεις τέσσαρες· οζ. Διμοιρῖται, οἱ καὶ Ἀπολιναρῖται, οἱ μὴ τελείαν τὴν Χριστοῦ ἐνανθρώπησιν ὁμολογοῦντες· ὧν τινες ὁμοούσιον τὸ σῶμα τῇ θεότητί ποτε ἐτόλμησαν λέγειν, τινὲς δέ ποτε ψυχὴν αὐτὸν εἰληφέναι ἠρνοῦντο, τινὲς δὲ διὰ τοῦ ῥητοῦ τοῦ «ὁ λόγος σὰρξ ἐγένετο» ἐπερειδόμενοι ἠρνοῦντο ἀπὸ κτιστῆς σαρκὸς τουτέστι Μαρίας τὸ κατὰ σάρκα αὐτὸν εἰληφέναι. μόνον δὲ φιλονείκως ἔλεγον τὸν λόγον σάρκα γεγενῆσθαι, εἰς
The Aetians as well completely alienate Christ and the Holy Spirit from God, insisting that He is created, and they say that He has no likeness whatsoever. For they wish to present God through syllogisms, both Aristotelian and geometric, and they define that Christ cannot be from God by such means. Those called Eunomians after him rebaptize all who come to them, and not only that, but also those coming from the Arians; and they baptize by turning the feet of the baptized upward over the head, as much is said. They say that a fall into fornication or another sin is nothing; for God seeks nothing but that one be in this alone, their supposed faith. These are likewise the heresies of the third book of the first volume, being the sixth in sequence, seven heresies. The following are also in the second volume of the same third book, being the seventh according to the division of the number of volumes we have mentioned, which is the seventh volume and the end of the entire treatise, in which there are four heresies: 77. The Dimoirites, also called Apollinarians, who do not confess the full incarnation of Christ; some of them at one time dared to say that the body is consubstantial with the divinity, others at one time denied that He took a soul, and others, relying on the saying "the Word became flesh," denied that He took flesh from created flesh, that is, from Mary. But they contended only that the Word became flesh, into
ὕστερον δέ, τί διανοούμενοι οὐκ οἶδα εἰπεῖν, νοῦν αὐτόν φασι μὴ εἰληφέναι. οη. Ἀντιδικομαριαμῖται, οἱ τὴν ἁγίαν Μαρίαν τὴν ἀειπάρθενον μετὰ τὸ τὸν σωτῆρα γεγεννηκέναι τῷ Ἰωσὴφ συνῆφθαι λέγοντες. οθ. Κολλυριδιανοί, οἱ εἰς ὄνομα τῆς αὐτῆς Μαρίας ἐν ἡμέρᾳ τινὶ τοῦ ἔτους ἀποτεταγμένῃ κολλυρίδα τινὰ προσφέροντες, οἷς ἐπεθέμεθα ὄνομα τῇ πράξει αὐτῶν ἀκόλουθον, Κολλυριδιανοὺς αὐτοὺς ὀνομάσαντες. π. Μασσαλιανοί, οὕτως ὀνομαζόμενοι ἑρμηνευόμενοι συνάπτονται δὲ τούτοις καὶ τῶν ἀπὸ Ἑλλήνων ἐπιτετηδευμένων αἱρέσεων οὗτοι οἱ λεγόμενοι Εὐφημῖται καὶ Μαρτυριανοὶ καὶ Σατανιανοί.
Αὕτη καὶ ἡ τοῦ ἑβδόμου τόμου ἀνακεφαλαίωσις καὶ τέλος τῶν τριῶν βιβλίων. ὁμοῦ δὲ αἱ πᾶσαι αἱρέσεις π. ἐν αὐτῷ δὲ τῷ τέλει τοῦ τρίτου βιβλίου, ἑβδόμου δὲ τόμου ἐν ὑστέρῳ ἡ πίστις τῆς καθολικῆς ἐκκλησίας καὶ ἀπολογία ὑπὲρ ἀληθείας καὶ κήρυγμα τοῦ εὐαγγελίου Χριστοῦ καὶ χαρακτὴρ τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας τῆς ἀπ' αἰῶνος οὔσης, κατὰ δὲ διαδοχὴν χρόνων φανερώτατα ἐν τῇ τοῦ Χριστοῦ ἐνσάρκῳ παρουσίᾳ ἀποκαλυφθείσης.
Later, however—what they intend I cannot say—they claim that he did not receive a mind. 78. The Antidicomarianites, who say that the holy Mary, the ever-virgin, after giving birth to the Savior, was joined to Joseph. 79. The Collyridians, who on a certain appointed day of the year offer a kind of cake in the name of that same Mary; we gave them a name corresponding to their practice, calling them Collyridians. 80. The Massalians, so named, which is interpreted as "those who pray"; and with these are joined also those from the heresies practiced among the Greeks, namely the so-called Euphemites, Martyrians, and Satanians.
This is the recapitulation of the seventh tome and the end of the three books. The total number of all heresies is eighty. In this same end of the third book, that is, of the seventh tome, there follows the faith of the catholic church and an apology for the truth, and the proclamation of the gospel of Christ, and the character of the catholic and apostolic church which has existed from eternity, but was most clearly revealed in the incarnate presence of Christ according to the succession of times.