{
  "schemaVersion": "early-church-document@2",
  "documentId": "irenaeus-against-heresies",
  "title": "Adversus Haereses (Against Heresies)",
  "author": "Irenaeus of Lyons",
  "languageOfOrigin": "",
  "text": {
    "content": "ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΕΙΡΗΝΑΙΟΥ ΕΠΙΣΚΟΠΟΥ ΔΟΥΓΔΟΥΝΟΥ ΕΛΕΓΧΟΥ ΚΑΙ ΑΝΑΤΡΟΠΗΣ\nΤΗΣ ΨΕΥΔΩΝΥΜΟΥ ΓΝΩΣΕΩΣ ΒΙΒΛΙΑ ΠΕΝΤΕ.\n\nΒΙΒΛΙΟΝ Α. ΠΡΟΟΙΜΙΟΝ.\n\n2ἘΠΙ l. Ἐπεὶ τὴν ἀλήθειαν 3 παραπεμπόμενοί τινες, ἐπεισάγουσι\nλόγους ψευδεῖς καὶ γενεαλογίας 4ματαίας, αἵτινες\n\nζητήσεις μᾶλλον παρέχουσι, καθὼς ὁ\nἈπόστολός φησιν, η οἰκοδομὴν Θεοῦ τὴν ἐν πίστει· καὶ διὰ τῆς πανούργως 1\nσυγκεκροτημένης κεκροτημένης\nπιθανότητος παράγουσι τὸν νοῦν τῶν ἀπειροτέρων, καὶ αἰχμαλωτίζουσιν αὐτοὺς,\n2 ῥᾳδιουργοῦντες τὰ λόγια Κυρίου, ἐξηγηταὶ κακοὶ τῶν καλῶς εἰρημένων\nγινόμενοι· καὶ πολλοὺς ἀνατρέπουσιν, ἀπάγοντες αὐτοὺς προφάσει γνώσεως 3 ἀπὸ τοῦ τόδε τὸ πᾶν συστησαμένου καὶ\nκεκοσμηκότος, ὡς ὑψηλότερόν τι καὶ μεῖζον ἔχοντες ἐπιδεῖξαι τοῦ τὸν οὐρανὸν,\nκαὶ τὴν γῆν, καὶ πάντα τὰ ἐν αὐτοῖς πεποιηκότος Θεοῦ· 4 πιθανῶς μὲν ἐπαγόμενοι διὰ λόγων\nτέχνης τοὺς ἀκεραίους εἰς τὸν τοῦ ζητεῖν τρόπον, ἀπιθάνως δὲ ἀπολλύντες\nαὐτοὺς ἐν τῷ βλάσφημον καὶ ἀσεβῆ τὴν γνώμην αὐτῶν κατασκευάζειν εἰς τὸν\nΔημιουργὸν, μηδὲ ἐν τῷ διακρίνειν δυναμένων\nτὸ ψεῦδος ἀπὸ τοῦ\nἀληθοῦς· ἡ γὰρ 1 πλάνη καθʼ αὑτὴν μὲν\nοὐκ ἐπιδείκνυται, ἵνα μὴ γυμνωθεῖσα γένηται κατάφωρος· πιθανῷ δὲ περιβλήματι\nπανούργως κοσμουμένη, καὶ αὐτῆς τῆς ἀληθείας ἀληθεστέραν ἑαυτὴν παρέχειν\n2 l. παρέχει φαίνεσθαι διὰ τῆς ἔξωθεν φαντασίας τοῖς\nἀπειροτέροις· καθὼς ὑπὸ 3τοῦ κρείττονος ἡμῶν εἴρηται ἐπὶ τῶν τοιούτων, ὅτι\nλίθον τὸν τίμιον σμάραγδον ὄντα,\nκαὶ πολυτίμητόν τισιν, ὕαλος ἐνυβρίζει διὰ τέχνης παρομοιουμένη, ὁπόταν μὴ\nπαρῇ ὁ σθένων δοκιμάσαι, καὶ τέχνῃ Int. τέχνην διελέγξαι τὴν\nπανούργως ούργως γενομένην· ὅταν δὲ\nἐπιμιγῇ ὁ χαλκὸς εἰς τὸν ἄργυρον,\n\nτίς εὐκόλως δυνήσεται τοῦτον 1ἀκεραίως\nInt. ἀκέραιος ὤν δοκιμάσαι; ἵνα οὗν μὴ παρὰ τὴν ἡμετέραν\nαἰτίαν συναρπάζωνταί τινες, ὡς πρόβατα ὑπὸ λύκων, ἀγνοοῦντες αὐτοὺς διὰ τὴν\nἔξωθεν τῆς προβατείου δορᾶς 2ἐπιβουλὴν, οὓς φυλάσσειν παρήγγελκεν ἡμῖν\nΚύριος, ὅμοια μὲν λαλοῦντας, 3ἀνόμοια δὲ\nφρονοῦντας, ἀναγκαῖον ἡγησάμην, ἐντυχὼν τοῖς ὑπομνήμασι τῶν, ὡς αὐτοὶ\nλέγουσιν, Οὐαλεντίνου μαθητῶν, ἐνίοις δʼ αὐτῶν καὶ συμβαλὼν, καὶ\nκαταλαβόμενος τὴν γνώμην αὐτῶν, μηνύσαι σοι, ἀγαπητὲ, τὰ τερατώδη καὶ βαθέα\nμυστήρια, ἃ οὐ πάντες 4Χωροῦσιν, ἐπεὶ μὴ πάντες τὸν ἐγκέφαλον 5εξεπτύςασιν,\nὅπως\nκαὶ σὺ μαθὼν αὐτὰ, πᾶσι τοῖς μετά σου φανερὰ ποιήσῃς, καὶ\nπαραινέσῃς αὐτοῖς φυλάξασθαι τὸν\n1βυθὸν τῆς ἀνοίας, καὶ τῆς εἰς Χριστὸν Int. Θεὸν βλασφημίας. Καὶ,\nκαθὼς δύναμις ἡμῖν, τήν τε γνώμην αὐτῶν τῶν νῦν παραδιδασκόντων, λέγω δὴ τῶν\nπερὶ Πτολεμαῖον, 2ἀπάνθισμα οὖσαν τῆς Οὐαλεντίνου σχολῆς, συντόμως καὶ σαφῶς\nἀπαγγελοῦμεν, καὶ ἀφορμὰς δώσομεν κατὰ τὴν ἡμετέραν μετριότητα, πρὸς τὸ\nἀνατρέπειν αὐτὴν, ἀλλόκοτα καὶ ἀνάρμοστα τῇ ἀληθείᾳ ἐπιδεικνύντες τὰ ὑπʼ\nαὐτῶν λεγόμενα, μήτε συγγράφειν εἰθισμένοι, μήτε λόγων τέχνην ἠσκηκότες·\nἀγάπης δὲ ἡμᾶς προτρεπομένης σοί τε καὶ\nπᾶσι τοῖς μετά σου μηνύσαι τὰ μέχρι μὲν νῦν 3 κεκρθμμένα, ἤδη δὲ κατὰ τὴν\nχάριν τοῦ Θεοῦ εἰς φανερὸν ἐληλυθότα διδάγματα· οὐδὲν γάρ ἐστι κεκαλυμμένον,\nὅ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν, ὃ οὐ γνωσθήσεται.\n\nΟὐκ ἐπιζητήσεις δὲ παῤ ἡμῶν τῶν ἐν 1Κελτοῖς διατριβόντων, καὶ περὶ βάρβαρον\nδιάλεκτον τὸ πλεῖστον ἀσχολουμένων, λόγων τέχνην, ἣν οὐκ ἐμάθομεν, οὔτε\nδύναμιν συγγραφέως, ἣν οὐκ ἠσκήσαμεν, οὔτε καλλωπισμὸν λέξεων, οὔτε\nπιθανότητα, ἣν οὐκ οἴδαμεν· ἀλλὰ ἁπλῶς, καὶ ἀληθῶς, καὶ 2ἰδιωτικῶς τὰ μετὰ ἀγάπης σοι γραφέντα, μετὰ ἀγάπης σὺ\nπροσδέξῃ, καὶ αὐτὸς αὐξήσεις αὐτὰ παρὰ σεαυτῷ, ἅτε ἱκανώτερος ἡμῶν τυγχάνων,\nοἱονεὶ σπέρματα καὶ ἀρχὰς λαβὼν παῤ ἡμῶν, καὶ ἐν τῷ πλάτει σου τοῦ νοῦ ἐπὶ\nπολὺ καρποφορήσεις τὰ δἰ ὀλίγων ὑφʼ ἡμῶν εἰρημένα, καὶ δυνατῶς παραστήσεις\nτοῖς μετὰ σοῦ τὰ ἀσθενῶς ὑφʼ ἡμῶν ἀπηγγελμένα· καὶ ὡς ἡμεῖς ἐφιλοτιμήθημεν,\nπάλαι ζητοῦντός σου μαθεῖν τὴν\nγνώμην αὐτῶν, μὴ μόνον σοι ποιῆσαι φανερὰν, ἀλλά καὶ ἐφόδια δοῦναι πρὸς τὸ\nἐπιδεικνύειν αὐτὴν Ψεοδῆ·\nοὕτω δὲ καὶ σὺ φιλοτίμως τοῖς λοιποῖς\nδιακονήσεις, κατά τὴν χάριν τὴν ὑπὸ τοῦ\nΚυρίου σοὶ δεδομένην, εἰς τὸ μηκέτι παρασύρεσθαι τοὺς ἀνθρώπους ὑπὸ τῆς\nἐκείνων πιθανολογίας, οὔσης τοιαύτης.\n\nΚεφ. α΄.\n\nI. ΛΕΓΟΥΣI 1γάρ τινα εἶναι ἐν ἀοράτοις καὶ ἀκατονομάστοις ὑψώμασι\n2τέλειον Αἰῶνα προόντα· τοῦτον δὲ καὶ\nπροαρχὴν καὶ προπάτορα καὶ Bυθὸν καλοῦσιν. 3 ὑπάρχοντα δ᾿ αὐτὸν ἀχώρυτον καὶ ἀόρατον, ἀΐδιόν\nτε καὶ ἀγέννητον. ἐν ἡσυχίᾳ καὶ ἠραμίᾳ πολλῇ γεγονέναι ἐν ἀπείροις αἰῶσι\n4 χρόνων . συνυπάρχειν δ᾿ αὐτῷ καὶ Ἔννοιαν, ἣν δὲ\nκαὶ Χάριν, καὶ Σιγὴν ὀνομάζουσι· καὶ ἐννονθῆναί ποτε ἀφʼ\nἑαυτοῦ προβαλέσθαι τὸν Bυθὸν τοῦτον, ἀρχὴν τῶν πάντων καὶ καθάπερ\nσπέρμα, τὴν προβολὴν ταύτην, ἣν προβαλέσθαι ἐνενοήθη, καὶ καθέσθαι ὡς ἐν\nμήτρα τῇ συνυπαρχούσῃ ἑαυτῷ Σιγῇ· ταύτην δὲ ὑποδεξαμένην τὸ σπέρμα τοῦτο\nκαὶ ἐγκύμονα γενομένην, ἀποκυῆσαι Νοῦν, ὅμοιόν τε καὶ ἶσον τῷ\nπροβαλόντι, καὶ μόνον χωροῦντα τὸ μέγεθος τοῦ Πατρός· τὸν δὲ Νοῦν τοῦτον\nκαὶ Μονογενῆ καλοῦσι, καὶ Πατέρα, 2καὶ Ἀρχὴν τῶν πάντων· συμπροβεβλῆσθαι δὲ αὐτῷ Ἀλήθειαν· καὶ εἶναι\nταύτην πρῶτον καὶ ἀρχέγονον 3Πυθαγορικὴν τετρακτὺν, ἣν καὶ ῥίζαν τῶν πάντων καλοῦσιν· ἔστι γάρ\nΒοθὸς καὶ Σιγὴ, ἔπειτα\n\nΝοῦς καὶ Ἀλήθεια. Αἰσθόμενόν τε τὸν Μονογενῆ τοῦτον ἐφʼ οἷς προεβλήθη,\nπροβαλεῖν καὶ αὐτὸν Λόγον καὶ Ζωὴν, πατέρα πάντων τῶν μετʼ αὐτὸν\nἐσομένων, καὶ ἀρχὴν καὶ 1 μόφωσιν παντὸς τοῦ πληρώματος. Ἐκ δὴ τοῦ Λόγου\nκαὶ τῆς Ζωῆς προβεβλῆσθαι κατὰ συζυγίαν 2Ἄνθρωπον καὶ Ἐκκλησίαν· καὶ\nεἶναι ταύτην ἀρχέγονον Ὀγδοάδα, ῥίζαν καὶ ὑπόστασιν τῶν πάντων, τέτρασιν\nὀνόμασι παῤ αὐτοῖς καλουμένων, l. καλουμένην Βυθῷ, καὶ Νῷ,\nκαὶ Λόγῳ, καὶ Ἀνθρώπῳ· εἶναι γὰρ αὐτῶν ἕκαστον ἀῤῥενόθηλυν· οὕτως πρῶτον\nτὸν Προπάτορα ἡνῶσθαι κατὰ συζυγίαν τῇ ἑαυτοῦ Ἐννοίᾳ· τὸν δὲ Μονογενῆ,\nτουτέστι τὸν Νοῦν, τῇ Ἀληθείᾳ· τὸν δὲ Λόγον τῇ Ζωῇ, καὶ τὸν Ἄνθρωπον τῇ\nἘκκλησίᾳ. Τούτους δὲ τοὺς Αἰῶνας εἰς δόξαν τοῦ Πατρὸς προβεβλημένους,\nβουληθέντας καὶ αὐτοὺς διὰ τοῦ ἰδίου δοξάσαι τὸν Πατέρα, προβαλεῖν\nπροβολὰς ἐν συζυγίᾳ· τὸν μὲν Λόγον καὶ τὴν Ζωὴν, μετὰ τὸ προβαλέσθαι τὸν\nἌνθρωπον καὶ τὴν Ἐκκλησίαν, ἄλλους\nδέκα Αἰῶνας, ὧν τὰ\nὀνόματα λέγουσι ταῦτα· Βύθιος καὶ Μίξις, 1Ἀγήρατος καὶ Ἑνώσις,\nΑὐτοφυὴς καὶ Ἡδονὴ, Ἀκίνητος καὶ Σύγκρασις, Μονογενὴς καὶ Μακαρία· οὗτοι\nδέκα Αἰῶνες, οὓς καὶ φάσκουσιν ἐκ Λόγου καὶ Ζωῆς προβεβλῆσθαι. τὸν δὲ\nἌνθρωπον καὶ αὐτὸν προβαλεῖν μετὰ τῆς Ἐκκλησίας Αἰῶνας δώδεκα, οἷς ταῦτα\nτὰ ὀνόματα χαρίζονται· Παράκλητος καὶ\nΠίστις, Πατρικὸς καὶ Ἐλπὶς, Μητρικὸς καὶ Ἀγάπη, 2Ἀείνους καὶ Σύνεσις,\nἘκκλησιαστικὸς καὶ Μακαριότης, Θλητὸς\nκαὶ Σοφία· οὗτοί εἰσιν οἱ τριάκοντα Αἰῶνες τῆς πλάνης αὐτῶν, οἱ\n3σεσιγημένοι καὶ μὴ γινωσκόμενοι· τοῦτο τὸ ἀόρατον καὶ πνευματικὸν κατʼ\nαὐτοὺς πλήρωμα, τριχῆ διεσταμένον 4εἰς ὀγδοάδα, καὶ δεκάδα, καὶ\nδωδεκάδα. Καὶ διὰ\n\nτοῦτο τὸν Σωτῆρα λέγουσιν (οὐδὲ γὰρ Μύριον ὀνομάζειν αὐτὸν θέλουσι)\nτριάκοντα ἔτεσι κατὰ τὸ φανερὸν μηδὲν πεποιηκέναι, ἐπιδεικνύντα τὸ\nμυστήριον τούτων τῶν Αἰώνων. Ἀλλὰ καὶ ἐπὶ τῆς παραβολῆς τῶν εἰς τὸν\nἀμπελῶνα πεμπομένων ἐργατῶν φασὶ φανερώτατα τοὺς τριάκοντα τούτους\nΑἰῶνας μεμηνύσθαι· πέμπονται γὰρ οἱ μὲν περὶ πρώτην ὥραν, οἱ δὲ περὶ\nτρίτην, οἱ δὲ περὶ ἕκτην, οἱ δὲ περὶ ἐνάτην, ἄλλοι δὲ περὶ ἑνδεκάτην·\nσυντιθέμεναι οὖν αἱ προειρημέναι ὧραι εἰς ἑαυτὰς, τὸν τῶν τριάκοντα\nἀριθμὸν ἀναπληροῦσι· μία γὰρ, καὶ τρεῖς, καὶ ἓξ, καὶ ἐννέα, καὶ ἕνδεκα,\nτριάκοντα γίνονται· διὰ δὲ τῶν ὡρῶν τοὺς Αἰῶνας μεμηνύσθαι θέλουσι. Καὶ\nταῦτʼ εἶναι τὰ μεγάλα καὶ θαυμαστὰ καὶ ἀπόῤῥητα\nΜυστήρια, ἃ\nκαρποφοροῦσιν αὐτοὶ, καὶ εἴ που τι τῶν ἐν πλήθει εἰρημένων ἐν ταῖς\nγραφαῖς δυνηθείη προσαρμόσαι, καὶ εἰκάσαι τῷ πλάσματι αὐτῶν.\n\n2. Τὸν μὲν οὖν Προπάτορα αὐτῶν γινώσκεσθαι μόνῳ λέγουσι τῷ ἐξ αὐτοῦ\nγεγονότι Μονογενεῖ, τουτέστι τῷ Νῷ· τοῖς δὲ λοιποῖς πᾶσιν ἀόρατον καὶ\nἀκατάληπτον ὑπάρχειν· μόνος δὲ ὁ Νοῦς κατ᾿ αὐτοὺς ἐτέρπετο θεωρῶν τὸν\nΠατέρα, καὶ τὸ μέγεθος τὸ ἀμέτρητον αὐτοῦ κατανοῶν ἠγάλλετο· καὶ\nδιενοεῖτο καὶ τοῖς λοιποῖς αἰῶσιν ἀνακοινώσασθαι τὸ μέγεθος τοῦ Πατρὸς,\nἡλίκος τε καὶ ὅσος ὑπῆρχε, καὶ ὡς ἦν ἄναρχός τε καὶ ἀχώρητος, καὶ οὐ\nκαταληπτὸς ἰδεῖν· 1κατέσχε δὲ αὐτὸν ἡ Σιγὴ βουλήσει τοῦ Πατρὸς, διὰ τὸ\nθέλειν πάντας αὐτοὺς εἰς ἔννοιαν καὶ πόθον ζητήσεως τοῦ προειρημένου\nΠροπάτορος αὐτῶν ἀγαγεῖν. Καὶ οἱ μὲν λοιποὶ ὁμοίως Αἰῶνες ἡσυχῇ πως\nἐπεπόθουν τὸν προβολέα τοῦ σπέρματος αὐτῶν ἰδεῖν, καὶ τὴν ἄναρχον 2ῥίζαν\nἱστορῆσαι· προήλατο δὲ πολὺ ὁ τελευταῖος\n\nκαὶ νεώτατος τῆς δωδεκάδος, τῆς ὑπὸ τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας,\nπροβεβλημένος Αἰὼν, τουτέστιν ἡ Σοφία, καὶ ἔπαθε πάθος ἄνευ τῆς\nἐπιπλοκῆς τοῦ ζνγοῦ l. συζ. τοῦ Θελητοῦ· ἐνήρξατο μὲν ἐν τοῖς\nπερὶ τὸν Νοῦν καὶ τὴν Ἀλήθειαν, 2ἀπέσκηψε δὲ εἰς τοῦτον τὸν\nπαρατραπέντα, 3πρόφασιν μὲν\n\nἀγάπης, τόλμης δὲ, διὰ τὸ μὴ\nκεκοινωνῆσθαι τῷ Πατρὶ τῷ τελείῳ, καθὼς καὶ ὁ Νοῦς. Τὸ δὲ πάθος\nεἶναι ζήτησιν τοῦ Πατρός· ἤθελε γὰρ, ὡς λέγουσι, τὸ μέγεθος αὐτοῦ\nκαταλαβεῖν· ἔπειτα μὴ δυνηθῆναι, διὰ τὸ ἀδυνάτῳ ἐπιβαλεῖν πράγματι, καὶ ἐν πολλῷ πάνυ ἀγῶνι\nγενόμενον, διά τε τὸ μέγεθος τοῦ βάθους, καὶ τὸ ἀνεξιχνίαστον τοῦ\nΠατρὸς, καὶ τὴν πρὸς αὐτὸν στοργὴν, 1ἐκτεινόμενον ἀεὶ ἐπὶ τὸ πρόσθεν,\n2ὑπὸ τῆς γλυκύτητος αὐτοῦ τελευταῖον ἂν καταπεπόσθαι, καὶ ἀναλελύσθαι\nεἰς τὴν ὅλην 3οὐσίαν, εἰ μὴ τῇ στηριζούσῃ καὶ ἐκτὸς τοῦ ἀῤῥήτου μεγέθους\nφυλασσούσῃ τὰ ὅλα συνέτυχε δυνάμει. Ταύτην δὲ τὴν δύναμιν καὶ Ὅρον\nκαλοῦσιν, ὑφʼ ἧς\n\n1ἐπεσχῆσθαι καὶ ἐστηρίχθαι, καὶ μόγις ἐπιστρέψαντα εἰς ἑαοτὸν, καὶ\nπαισθέντα ὅτι 2ἀκατάληπτός ἐστιν ὁ Πατὴρ, ἀποθέσθαι τὴν προτέραν\nἐνθύμησιν σὺν τῷ ἐπιγινομένῳ πάθει ἐκ τοῦ ἐκπλήκτου ἐκείνου\nθαύματος.\n\n3. Ἔνιοι δὲ αὐτῶν 3πῶς τὸ πάθος τῆς Σοφίας καὶ τὴν ἐπιστροφὴν\nμυθολογοῦσιν· ἀδυνάτῳ καὶ ἀκαταλήπτῳ πράγματι αὐτὴν ἐπιχειρήσασαν τεκεῖν\nοὐσίαν ἄμορφον, 4οἵαν φύσιν εἶχε θήλειαν τεκεῖν· ἣν καὶ κατανοήσασαν\nπρῶτον μὲν λυπηθῆναι, διὰ τὸ ἀτελὲς τῆς γενέσεως, ἔπειτα φοβηθῆναι 5μηδὲ\nαὐτὸ\nτὸ εἶναι τελείως ἔχειν· εἶτα ἐκστῆναι καὶ ἀπορῆσαι,\nζητοῦσαν\n1 τὴν αἰτίαν, καὶ ὅντινα\nτρόπον ἀποκρύψει τὸ γεγονός. Ἐγκαταγενομένην δὲ τοῖς πάθεσι λαβεῖν\nἐπιστροφὴν, καὶ ἐπὶ τὸν Πατέρα ἀναδραμεῖν πειρασθῆναι, καὶ μέχρι τινὸς\nτολμήσασαν, ἐξασθενῆσαι, καὶ 2ἱκέτιν τοῦ πατρὸς γενέσθαι· συνδεηθῆναι δὲ\nαὐτῇ καὶ τοὺς λοιποὺς Αἰῶνας, μάλιστα δὲ τὸν Νοῦν. Ἐντεῦθεν λέγουσι\nπρώτην ἀρχὴν ἐσχηκέναι τὴν 3οὐσίαν, ἐκ τῆς ἀγνοίας, καὶ τῆς λύπης, καὶ\nτοῦ φόβου, καὶ τῆς ἐκπλήξεως. Ὁ δὲ Πατὴρ τὸν προειρημένον Ὅρον ἐπὶ\nτούτοις 4διὰ τοῦ Μονογενοῦς\n\nπροβάλλεται ἐν εἰκόνι ἰδίᾳ, 1ἀσύζυγον, ἀθήλυντον. Τὸν γὰρ Πατέρα ποτὲ\nμὲν μετὰ συζυγίας τῆς Σιγῆς, ποτὲ δὲ καὶ ὑπέραῤῥεν, καὶ ὑπέρθηλυ εἶναι θέλουσι. Τὸν δὲ Ὅρον\nτοῦτον καὶ 2Σολλυτρωτὴν l. Σταυρὸν καὶ Λυτρωτὴν καὶ\n3Καρπιστὴν, καὶ Ὁροθέτην, καὶ 4Μεταγωγέα καλοῦσι. Διὰ\n\nδὲ τοῦ Ὅρου τούτου φασὶ κεκαθάρθαι\nκαὶ ἐστηρίχθαι LIB. I. i. 3. GR. I. i. 3. MASS. I. ii.\nτὴν\nΣοφίαν, καὶ ἀποκατασταθῆναι τῇ 1συζογίᾳ· χωρισθείσης γὰρ τῆς Ἐνθυμήσεως\nἀπʼ αὐτῆς σὺν τῷ ἐπιγινομένῳ μένῳ\nπάθει, αὐτὴν μὲν ἐντὸς πληρώματος εἶναι· l. μεῖναι·\n\nTert. remansisse. τὴν δὲ ἐνθύμησιν αὐτῆς σὺν τῷ πάθει τοῦ\nὍρου ἀφορισθῆναι καὶ ἀποστερηθῆναι l. ἀποσταυρωθῆναι , καὶ\nἐκτὸς αὐτοῦ γενομένην, εἶναι μὲν πνευματικὴν οὐσίαν, φυσικήν τινα Αἰῶνος\nὁρμὴν τυγχάνουσαν· ἄμορφον δὲ καὶ ἀνείδεον 2διὰ τὸ μηδὲν καταλαβεῖν· καὶ\nδιὰ τοῦτο 3καρπὸν ἀσθενῆ καὶ θῆλυν αὐτὸν λέγουσι.\n\n4. Μετὰ δὲ τὸ ἀφορισθῆναι ταύτην ἐκτὸς τοῦ πληρώματος τῶν Αἰώνων, τήν τε\nΜητέρα αὐτῆς ἀποκατασταθῆναι τῇ ἰδία συζυγία, 4τὸν Μονογενῆ πάλιν ἑτέραν\nπροβαλέσθαι\nσυζυγίαν κατὰ προμήθειαν τοῦ Πατρὸς, 1ἴνα μὴ\nὁμοίως ταύτῃ πάθῃ τις τῶν Αἰώνων, Χριστὸν καὶ Πιεῦμα ἅγιον εἰς\n2πῆξιν καὶ στηριγμὸν τοῦ Πληρώματος, ὑφʼ ὦν καταρτισθῆναι τοὺς Αἰῶνας.\n3Τὸν μὲν γὰρ Χριστὸν διδάξαι αὐτοὺς συζογίας φύσιν, ἀγεννήτου κατάληψιν\nγινώσκοντας, ἱκανοὺς εἶναι, ἀναγορεῦσαί τε ἐν αὐτοῖς τὴν τοῦ πατρὸς ἐπίγνωσιν, ὅτι τε ἀχώρητός\nἐστι καὶ ἀκατάληπτος, καὶ οὐκ ἔστιν οὔτε ἰδεῖν οὔτε ἀκοῦσαι αὐτόν· διὰ\nμόνου τοῦ Μονογενοῦς γινώσκεται. Καὶ\nτὸ μὲν αἴτιον τῆς αἰωνίου διαμονῆς τοῖς λοιποῖς τὸ πρῶτον 4καταληπτὸν\nὑπάρχειν τοῦ Πατρὸς, τῆς δὲ γενέσεως αὐτοῦ καὶ\n\nμὲν\nἄρτι προβληθεὶς Χριστὸς ἐν αὐτοῖο ἐδημιούργησε. Τὲ δὲ ἓν Πνεῦμα τὸ ἅγιον\n2ἐξισωθέντας αὐτοὺς πάντας εὐχαριστεῖν ἐδίδαξε, καὶ τὴν ἀληθινὴν\nἀνάπαυσιν ἡγήσατο l. εἰσηγήσατο . Οὕτως τε μορφῇ καὶ γνώμῃ\nἴσους κατασταθῆναι τοὺς Αίῶνας λέγουσι, πάντας γενομένους Νόας, καὶ\nπάντας Λόγους, καὶ πάντας Ἀνθρώπους, καὶ πάντας Χριστούς· καὶ τὰς\nθηλείας ὁμοίως πάσας Ἀληθείας, καὶ πάσας Ζωὰς, καὶ 3Πνεύματα, καὶ\nἘκκλησίας. Στηριχθέντα δὲ ἐπὶ τούτῳ τὰ ὅλα, καὶ ἀναπαυσάμενα τελέως,\nμετὰ μεγάλης χαρᾶς φησιν\nὑμνῆσαι τὸν Προπάτορα, πολλῆς\nεὐφρασίας μετασχόντα. Καὶ ὅπὲρ τῆς εὐποιΐας ταύτης βουλῇ μιᾷ καὶ\nγνώμῃ τὸ πᾶν Πλήρωμα τῶν Αἰώνων, συνευδοκοῦντος τοῦ Χριστοῦ καὶ τοῦ\nΠνεύματος, 1τοῦ δὲ Πατρὸς αὐτῶν συνεπισφραγιζμένου, ἕνα ἕκαστον τῶν\nΑἰώνων, ὅπερ εἶχεν ἐν ἑαυτῷ κάλλιστον καὶ ἀνθηρότατον συνενεγκαμένους\nκαὶ ἐρανισαμένους, καὶ ταῦτα ἁρμοδίως πλέξαντας, καὶ ἐμμελῶς ἑνώσαντας,\nπροβαλέσθαι προβλήματα εἰς τιμὴν\nκαὶ δόξαν 2τοῦ Βυθοῦ, τελειότατον κάλλος τε καὶ 3ἄστρον τοῦ Πληρώματος,\nτέλειον καρπὸν τὸν Ἰησοῦν, ὃν καὶ Σωτῆρα προσαγορευθῆναι, καὶ Χριστὸν,\nκαὶ Λόγον πατρωνυμικῶς, 4καὶ κατὰ\nκαὶ τὰ Πάντα, διὰ τὸ ἀπὸ πάντων εἶναι· δορυφόροις τε αὐτῶν\nαὐτῷ εἰς τιμὴν τὴν αὐτῶν 5ὁμογενεῖς Ἀγγέλους\nσυμπροβεβλῆσθαι.\n\n5. Αὕτη μὲν οὖν ἐστιν ἡ ἐντὸς πληρώματος ὑπʼ αὐτῶν λεγομένη πραγματεία,\nκαὶ ἡ τοῦ πεπονθότος Αἰῶνος, καὶ μετὰ μικρὸν ἀπολωλότος, ὡς ἐν πολλῇ ὕλῃ\nδιὰ ζήτησιν τοῦ Πατρὸς συμφορὰ, καὶ ἡ τοῦ Ὅρου, καὶ Στύλου\nΣταυροῦ , καὶ Λυτρωτοῦ, καὶ Καρπιστοῦ, καὶ Ὁροθέτου, καὶ\nΜεταγωγέως ἐξ 1ἀγῶνος σύμπηξις, καὶ ἡ τοῦ 2πρώτου Χριστοῦ σὺν τῷ\nΠνεύματι τῷ ἁγίῳ ἐκ μετανοίας ὑπὸ τοῦ Πατρὸς αὐτῶν μεταγενεστέρα τῶν\nΑἰώνων γένεσις, καὶ ἡ τοῦ 2δευτέρου Χριστοῦ, ὃν καὶ Σωτῆρα λέγουσιν, ἐξ ἐράνου σύνθετος κατασκευή.\nΤαῦτα δὲ φανερῶς μὲν μὴ εἰρῆσθαι, διὰ τὸ μὴ πάντας χωρεῖν τὴν γνῶσιν,\nμυστηριωδῶς δὲ ὑπὸ τοῦ Σωτῆρος διὰ παραβολῶν\nμεμηνύσθαι\nτοῖς συνιεῖν δυναμένοις οὕτως· τοὺς μὲν γὰρ τριάκοντα Αἰῶνας\nμεμηνύσθαι διὰ τῶν τριάκοντα ἐτῶν 1ὡς προέφαμεν, ἐν οἷς οὐδὲν ἐν φανερῷ\nφάσκουσι πεποιηκέναι τὸν Σωτῆρα, καὶ διὰ τῆς παραβολῆς τῶν ἐργατῶν τοῦ\nἀμπελῶνος. Καὶ τὸν Παῦλον φανερώτατα\nλέγουσι τούσδε Αἰῶνας ὀνομάζειν πολλάκις, ἔτι δὲ καὶ τὴν τάξιν αὐτῶν\nτετηρηκέναι οὕτως εἰπόντα, εἰς πάσας τὰς γενεὰς τῶν αἰώνων τοῦ αἰῶνος·\nἀλλὰ καὶ ἡμᾶς 2ἐπὶ τῆς εὐχαριστίας λέγοντας, εἰς τοὺς αἰῶνας τῶν αἰώνων,\nἐκείνους τοὺς αἰῶνας σημαίνειν· καὶ ὅπου ἂν αἰὼν ἢ αἰῶνες ὀνομάζονται,\nτὴν ἀναφορὰν εἰς ἐκείνους εἶναι θέλουσι. Τὴν δὲ τῆς δωδεκάδος τῶν Αἰώνων\nπροβολὴν μηνύεσθαι, διὰ τοῦ δωδεκαετῆ ὄντα τὸν Κύριον διαλεχθῆναι τοῖς\nνομοδιδασκάλοις, καὶ διὰ τῆς τῶν Ἀποστόλων ἐκλογῆς· δώδεκα γὰρ\nἈπόστολοι. Καὶ\n\nτοὺς λοιποὺς δεκαοκτὼ Αἰῶνας φανεροῦσθαι, διὰ τοῦ μετὰ τὴν ἐκ νεκρῶν\nἀνάστασιν 1δεκαοκτὼ μησὶ λέγειν διατετριφέναι αὐτὸν σὺν τοῖς μαθηταῖς·\nἀλλὰ καὶ διὰ τῶν προηγουμένων τοῦ ὀνόματος αὐτοῦ δύο γραμμάτων, τοῦ τε\nἰῶτα καὶ τοῦ ἦτα, τοὺς δεκαοκτὼ Αἰῶνας εὐσήμως μηνύεσθαι. Καὶ τοὺς δέκα\nΑἰῶνας ὡσαύτως διὰ τοῦ ἰῶτα γράμματος, ὃ προηγεῖται τοῦ ὀνόματος αὐτοῦ,\nσημαίνουσι λέγεσθαι σημαίνεσθαι λέγουσι . καὶ διὰ τοῦτο\nεἰρηκέναι τὸν Σωτῆρα, ἰῶτα ἓν μία κεραία οὐ μὴ παρέλθῃ ἕως ἂν πάντα\nγένηται. Τὸ δὲ περὶ τὸν δωδέκατον\nΑἰῶνα γεγονὸς πάθος 2ὑποσημαίνεσθαι λέγουσι τῆς ἀποστασίας\nστασίας διὰ Ἰούδαν, ὃς\nδωδέκατος ἦν τῶν Ἀποστόλων, γενομένης προδοσίας δείκνυσθαι λέγουσι, καὶ\nὅτι τῷ 3 δωδεκάτῳ\nμηνὶ ἔπαθεν· ἐνιαυτῷ γὰρ ἑνὶ βούλονται\nαὐτὸν μετὰ τὸ βάπτισμα αὐτοῦ κεκηρυχέναι. Ἔτι τε ἐπὶ τῆς\nαἱμοῤῥούσης σαφέ- τοῦτο δηλοῦσθαι· δώδεκα γὰρ ἔτη παθοῦσαν αὐτὴν ὑπὸ\nτῆς τοῦ Σωτῆρος παρουσίας\nτεθεραπεῦσθαι, ἁψαμένην τοῦ κρασπέδου αὐτοῦ, καὶ διὰ τοῦτο εἰρηκέναι τὸν\nΣωτῆρα, τίς μου ἥψατο; διδάσκοντα τοὺς μαθητὰς τὸ γεγονὸς ἐν τοῖς αἰῶσι\nμυστήριον, καὶ τὴν ἴασιν τοῦ πεπονθότος αἰῶνος· 1ἡ γὰρ παθοῦσα δώδεκα\nἔτη, ἐκείνη ἡ δύναμις, ἐκτεινομένης αὐτῆς, καὶ εἰς ἄπειρον ῥεούσης τῆς\nοὐσίας, ὡς λέγουσιν, εἰ μὴ ἔψαυσε τοῦ φορήματος αὐτοῦ, τουτέστι τῆς\nἀληθείας τῆς πρώτης τετράδος, ἥτις διὰ τοῦ κρασπέδου μεμήνυται, 3ἀνελύθη\nἂν εἰς τὴν οὐσίαν αὐτῆς·\n\nἀλλὰ 1ἔστη καὶ ἐπαύσατο τοῦ πάθους· ἡ γὰρ ἐξελθοῦσα δύναμις τούτου, εἶναι δὲ ταύτης\nταύτην τὸν Ὅρον θέλουσιν, ἐθεράπευσεν αὐτὴν, καὶ τὸ πάθος\nἐχώρισεν ἀπʼ αὐτῆς. Τὸ δὲ, 2Σωτῆρα τὸν ἐκ πάντων ὄντα τὸ πᾶν εἶναι, διὰ\nτοῦ λόγου τοῦ τούτου , πᾶν ἄῤῥεν διανοῖγον μήτραν, δηλοῦσθαι\nλέγουσιν· ὃς τὸ πᾶι ὢν, 3διήνοιξε τὴν μήτραν τῆς Ἐνθυμήσεως τοῦ\nπεπονθότος 4Αἰῶνος, καὶ ἐξορισθείσης ἐκτὸς τοῦ πληρώματος· ἣν δὴ καὶ\nδευτέραν ὀγδοάδα καλοῦσι, περὶ ἧς μικρὸν ὕστερον ἐροῦμεν. Καὶ ὁπὸ τοῦ Παύλου δὲ φανερῶς διὰ τοῦτο\nεἰρῆσθαι λέγουσι· 5καὶ αὐτός ἐστι τὰ πάντα· καὶ πάλιν, πάντα εἰς\nαὐτὸν, καὶ ἐξ αὐτοῦ τὰ πάντα· καὶ πάλιν, ἐν αὐτῷ κατοικεῖ\nπᾶν τὸ πλήρωμα τῆς θεότητος· καὶ τὸ, ἀνακεφαλαιώσασθαι δὲ τὰ\nπάντα ἐν τῷ Χριστῷ διὰ τοῦ Θεοῦ suppl. οὕτως , ἑρμυνεύουσιν\nεἰρῆσθαι, καὶ εἴ τινα ἄλλα τοιαῦτα.\n\n6. Ἔπειτα περὶ τοῦ Ὅρου αὐτῶν, ὃν δὴ καὶ πλείοσιν ὀνόμασι καλοῦσι, δύο\nἐνεργείας ἔχειν αὐτὸν ἀποφαινόμενοι, τὴν ἑδραστικὴν καὶ τὴν μεριστικήν·\nκαὶ καθὰ μὲν ἑδράζει καὶ 1στορίζει, Σταυρὸν εἶναι, καθὸ δὲ μερίζει καὶ\nδιορίζει, Ὅρον· τὸν μὲν Σταυρὸν l. Σωτῆρα οὕτως λέγουσι\nμεμηνυκέναι τὰς ἐνεργείας αὐτοῦ· καὶ πρῶτον μὲν τὴν ἑδραστικὴν ἐν τῷ\nεἰπεῖν· 2ὃς οὐ βαστάζει τὸν σταυρὸν\nαὐτοῦ, καὶ ἀκολουθεῖ μοι, μαθητὴς ἐμὸς οὐ δύναται γενέσθαι· καὶ ἄρας τὸν\nσταυρὸν αὐτοῦ,\n\nἀκολουθεῖ μοι· τὴν δὲ διοριστικὴν αὐτοῦ ἐν τῷ εἰπεῖν· οὐκ ἦλθον βαλεῖν\nεἰρήνην, ἀλλὰ κάχαιραν. Καὶ τὸν Ἰωάννην δὲ λέγουσιν αὐτὸ τοῦτο\nμεμηνυκέναι, εἰπόντα· τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν\nἅλωνα, καὶ συνάξει τὸν σίτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον\nκατακαύσει πυρὶ ἀσβέστῳ· καὶ διὰ τούτου τὴν ἐνέργειαν τοῦ Ὅρου\nμεμηνυκέναι· πτύον γὰρ ἐκεῖνον τὸν Σταυρὸν ἑρμηνεύουσιν εἶναι, 1ὃν δὴ\nf. l. δεῖ καὶ ἀναλίσκειν τὰ ὑλικὰ πάντα, ὡς ἄχυρα πῦρ·\nκαθαίρειν δὲ τοὺς σωζομένους, ὡς τὸ πτύον τὸν σῖτον. Παῦλον δὲ τὸν\nἈπόστολον καὶ αὐτὸν ἐπιμιμνήσκεσθαι τούτου τοῦ Σταυροῦ λέγουσιν οὕτως· ὁ\nλόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ\nσωζομένοις ἡμῖν δύναμις Θεοῦ· καὶ πάλιν· ἐμοὶ δὲ μὴ γένοιτο ἐν μηδενὶ\nκαυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Ἰησοῦ, δἰ οὗ ἐμοὶ κόσμος ἐσταύρωται,\nκᾀγὼ τῷ κόσμῳ. Τοιαῦτα μὲν οὖν\nπερὶ τοῦ πληρώματος αὐτῶν, καὶ τοῦ πλάσματος πάντες l. τοῦ\nπάντος λέγουσιν, 2ὲφαρμόζειν\nβιαζόμενοι τὰ καλῶς\nεἰρυμένα τοῖς κακῶς ἐπινενουμένοις ὑπʼ αὐτῶν· καὶ οὐ μόνον ἐκ τῶν\nεὐαγγελικῶν καὶ τῶν ἀποστολικῶν πειρῶνται τὰς ἀποδείξεις ποιεῖσθαι,\nπαρατρέποντες τὰς ἑρμηνείας, καὶ ῥᾳδιουργοῦντες τὰς ἐξηγήσεις· ἀλλὰ, καὶ\nἐκ νόμου καὶ προφητῶν, ἅτε πολλῶν παραβολῶν καὶ ἀλληγοριῶν εἰρημένων,\nκαὶ εἰς πολλὰ ἕλκειν δυναμένων τὸ ἀμφίβολον διὰ τῆς ἐξηγήσεως, ἕτεροι δὲ\nδεινῶς, 1 δεινοτέρως τῷ πλάσματι αὐτῶν καὶ δολίως ἐφαρμόζοντες, αἰχμαλωτίζουσιν ἀπὸ τῆς\nἀληθείας τοὺς μὴ ἑδραίαν τὴν πίστιν 2εἰς ἕνα Θεὸν πατέρα παντοκράτορα,\nκαὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ Θεοῦ διαφυλάσσοντας.\n\n7. Τὰ δὲ ἐκτὸς τοῦ πληρώματος λεγόμενα ὑπ᾿ αὐτῶν ἐστι τοιαῦτα· τὴν\nἘνθύμησιν τῆς ἄνω Σοφίας, ἣν καὶ 3 καλοῦσιν, ἀφορισθεῖσαν τοῦ\nἄνω πληρώματος σὺν τῷ πάθει λέγουσιν, ἐν σκιαῖς καὶ\n4σκηνώματος κενώματος τόποις\n\nἐκβεβράσθαι κατὰ ἀνάγκην. Ἔξω γὰρ 1φωτὸς ἐγένετο καὶ Πληρώματος, ἄμορφος\nκαὶ ἀνείδεος, ὥσπερ ἔκτρωμα, διὰ τὸ μηδὲν 2κατειληφέναι· οἰκτείραντά τε\nαὐτὴν τὸν ἄνω Χριστὸν, καὶ διὰ τοῦ Σταυροῦ ἐπεκταθέντα, 3τῇ\nἰδία δυνάμει μορφῶσαι μόρφωσιν τὴν κατʼ οὐσίαν μόνον, ἀλλʼ οὐ τὴν κατὰ\nγνῶσιν· καὶ πράξαντα τοῦτο 4ἀναδραμεῖν συστείλαντα αὐτοῦ τὴν δύναμιν,\nκαὶ καταλιπεῖν, ὅπως αἰσθομένη τοῦ περὶ αὐτὴν πάθους διὰ τὴν ἀπαλλαγὴν\nτοῦ Πληρώματος, ὀρεχθῇ τῶν\nδιαφερόντων, ἔχουσά τινα ὀδμὴν\nἀφθαρσίας, ἐγκαταλειφθεῖσαν αὐτὴν l. αὐτῇ ὑπὸ τοῦ\nΧριστοῦ καὶ τοῦ ἁγίου 1 Πνεύατος.\nΔιὸ καὶ 2αὐτὴν τοῖς ἀμφοτέροις ὀνόμασι καλεῖσθαι, 3 τε πατρωνυμικῶς, (ὁ\nγὰρ πατὴρ αὐτῆς Σοφία κληΐζεται), καὶ πνεῦμα ἅγιον ἀπὸ τοῦ περὶ τὸν Χριστὸν πνεύματος.\nΜορφωθεῖσάν τε αὐτὴν, καὶ 4ἔμφρονα γενηθεῖσαν, παραυτίκα δὲ κενωθεῖσαν\nἀοράτου αὐτῇ συνόντος Λόγου, τουτέστι τοῦ Χριστοῦ, 5ἐπὶ ζήτησιν ὁρμῆσαι\nτοῦ καταλιπόντος αὐτὴν φωτὸς καὶ\nμὴ δυνηθῆναι καταλαβεῖν αὐτὸ, διὰ τὸ κωλυθῆναι ὑπὸ τοῦ Ὅρου. Καὶ ἐνταῦθα\nτὸν Ὅρον κωλύοντα αὐτὴν τῆς εἰς τοὔμπροσθεν ὁρμῆς εἰπεῖν Ἰαώ· ὅθεν τὰ\n8Ἰαὼ ὄνομα\n\nγεγενῆσθαι φάσκουσι. Μὴ δονηθείσαν δὲ διοδεῦσαι τὸν Ὅρον, διὰ τὸ\nσυμπεπλέχθαι τῷ πάθει, καὶ μόνην ἀπολειφθεῖσαν ἔξω, παντὶ μέρει τοῦ\nπάθους ὑποπεσεῖν πολυμεροῦς καὶ πολυποικίλου ὑπάρχοντος, καὶ παθεῖν,\nλύπην μὲν, ὅτι οὐ κατέλαβε· φόβον δὲ, μὴ καθάπερ 1αὐτὴν τὸ φῶς, οὕτω καὶ\nτὸ ζῇν ἐπιλίπῃ· 2ἀπορίαν τε ἐπὶ τούτοις· 3ἐν ἀγνοία δὲ τὰ πάντα.\nΚαὶ οὐ καθάπερ ἡ μήτηρ αὐτῆς, ἡ πρώτη Σοφία καὶ Αἰὼν,\n1ἑτεροίωσιν ἐν τοῖς πάθεσιν εἶχεν, ἀλλὰ ἐναντιότητα. Ἐπισυμβεβηκέναι δʼ\nαὐτῇ καὶ ἑτέραν διάθεσιν, τὴν τῆς ἐπιστροφῆς ἐπὶ τόν ζωοποιήσαντα.\nΤαύτην 2σύστασιν καὶ οὐσίαν τῆς ὕλης\nγεγενῆσθαι λέγουσιν, ἐξ ἧς ὅδε ὁ κόσμος συνέστηκεν. Ἐκ μὲν γὰρ τῆς\nἐπιστροφῆς τὴν τοῦ κόσμου καὶ 3τοῦ δημιουργοῦ πᾶσαν ψυχὴν τὴν γένεσιν\nεἰληφέναι, ἐκ δὲ τοῦ φόβου καὶ τῆς λύπης τὰ λοιπὰ τὴν ἀρχὴν ἐσχηκέναι·\n4ἀπὸ γὰρ τῶν δακρύων αὐτῆς\nγεγονέναι πᾶσαν ἔνυγρον οὐσίαν· ἀπὸ δὲ τοῦ γέλωτος, τὴν φωτεινήν· ἀπὸ δὲ τῆς λύπης καὶ τῆς\nἐκπλήξεως, τὰ σωματικὰ\n\nτοῦ κόσμου στοιχεῖα. Ποτὲ μὲν γὰρ ἔκλαιε καὶ ἐλυπεῖτο, ὡς λέγουσι, διὰ\nτὸ καταλελείφθαι μόνην ἐν τῷ σκότει καὶ τῷ κενώματι· ποτὲ δὲ εἰς ἔννοιαν\nἥκουσα τοῦ καταλιπόντος αὐτὴν φωτὸς, διεχεῖτο καὶ ἐγέλα· ποτὲ δ᾿ αὖ\nπάλιν ἐφοβεῖτο· ἄλλοτε δὲ διηπόρει, καὶ ἐξίστατο.\n\n8. Καὶ τί γάρ τραγῳδία πολλὴ λοιπὸν ἦν ἐνθάδε, καὶ φαντασία ἑνὸς ἑκάστου\nαὐτῶν, ἄλλως καὶ ἄλλως 1 ἐκδιηγουμένου ἐκ ποταποῦ πάθους, ἐκ ποίου\nστοιχείου 2ἡ οὐσία τὴν γένεσιν\nεἴληφεν· ἃ καὶ εἰκότως δοκοῦσί μοι μὴ ἅπαντας θέλειν ἐν φανερῷ\nδιδάσκειν, ἀλλʼ μόνους ἐκείνους τοὺς καὶ μεγάλους μισθοὺς ὑπὲρ\nτηλικούτων μυστηρίων τελεῖν δυναμένους. Οὐκέτι γὰρ ταῦτα ὅμοια ἐκείνοις,\nπερὶ ὧν ὁ Κύριος ὑμῶν εἴρηκε, δωρεὰν ἐλάβετε, δωρεὰν δότε ἀλλὰ\nἀνακεχωρηκότα, καὶ τερατώδη καὶ βαθέα μυστήρια μετὰ πολλοῦ καμάτου\nπεριγινόμενα τοῖς φιλοψευδέσι. Τίς γὰρ οὐκ ἂν ἐκδαπανήσειε πάντα τὰ\nὑπάρχοντα αὐτοῦ, ἵνα μάθῃ, ὅτι ἀπὸ τῶν δακρύων τῆε Ἐνθυμήσεως τοῦ\nπεπονθότος Αἰῶνος, θάλασσαι, καὶ πηγαὶ, καὶ ποταμοὶ, καὶ πᾶσα ἔνυδρος\nοὐσία τὴν\nγένεσιν εἴληφεν, ἐς δὲ τοῦ γέλωτος αὐτῆς τὸ φῶς,\nκαὶ ἐκ τῆς ἐκπλήξεως καὶ τῆς ἀμηχανίας τὰ σωματικὰ τοῦ κόσμου\nστοιχεῖα; Βούλομαι δὲ καὶ αὐτὸς συνεισενεγκεῖν τι τῇ καρποφορία αὐτῶν.\nἘπαιδὴ γὰρ ὁρῶ τὰ μὲν γλυκέα ὕδατα ὄντα, οἶον πηγὰς, καὶ ποταμοὺς, καὶ ὄμβρους, καὶ τὰ τοιαῦτα· τὰ\nδὲ ἐπὶ ταῖς θαλάσσαις ἁλμυρά· ἐπινοῶ μὴ πάντα ἀπὸ τῶν δακρύων αὐτῆς\nπροβεβλῆσθαι, διότι τὸ δάκρυον ἁλμυρὸν τῇ ποιότητι ὑπάρχει· φανερὸν οὖν,\nὅτι τὰ ἁλμυρὰ ὕδατα ταῦτά ἐστι τὰ ἀπὸ τῶν δακρύων. Εἰκὸς δὲ αὐτὴν ἐν\nἀγωνίᾳ πολλῇ καὶ ἀμηχανίᾳ γεγονυῖαν\nκαὶ ἱδρωκέναι· ἐντεῦθεν δὴ κατὰ τὴν ὑπόθεσιν αὐτῶν ὑπολαμβάνειν δεῖ,\nπηγὰς καὶ ποταμοὺς, καὶ εἴ τινα ἄλλα γλυκέα ὕδατα ὑπάρχει τὴν γένεσιν μὴ\nl. μετεσχ. ἐσχοκέναι ἀπὸ τῶν δακρύων ἱδρώτων\nαὐτῆς· ἀπίθανον γὰρ, μιᾶς ποιότητος οὔσης τῶν δακρύων, τὰ μὲν ἁλμυρὰ, τὰ\nδὲ γλυκέα ὕδατα ἐξ αὐτῶν προελθεῖν· τοῦτο δὲ πιθανώτερον, τὰ μὲν εἶναι\nἀπὸ τῶν δακρύων, τὰ δὲ ἀπὸ τῶν ἱδρώτων. Ἐπαιδὴ\n\nκαὶ θερμὰ καὶ δριμέα τινὰ ὕδατά ἐστιν ἐν τῷ κόσμῳ, νοεῖν ὀφείλεις, τὶ\nποιήσασα, καὶ ἐκ ποίου μορίου προήκατο ταῦτα· ἁρμόζουσι γὰρ τοιοῦτοι\nκαρποὶ τῇ ὑποθέσει αὐτῶν. Διοδεύσασαν οὖν πᾶν πάθος τὴν Μητέρα αὐτῶν,\nκαὶ μόγις ὑπερκύψασαν, 1ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν\nφωτὸς, τουτέστι τοῦ Χριστοῦ, λέγουσιν· ὃς ἀνελθὼν μὲν εἰς τὸ πλήρωμα,\nαὐτὸς μὲν εἰκὸς ὅτι 2ὤκνησεν ἐκ δευτέρου κατελθεῖν, τὸν 3Παράκλητον δὲ\nἐξέπεμψεν εἰς αὐτὴν, τουτέστι τὸν σωτῆρα, 4ἐνδόντος αὐτῷ\nπᾶσαν τὴν δύναμιν τοῦ πατρὸς, καὶ πᾶν ὑπ᾿ ἐξουσίαν παραδόντος, 5καὶ τῶν\nαἰώνων δεόμενος δὲ ὁμοίως , ὅπως ἐν αὐτῷ τὰ πάντα κτισθῇ τὰ\nὁρατὰ καὶ τὰ ἀόρατα, Θρόνοι,\n6θεότητες, κυριότητες· ἐκπέμπεται δὲ πρὸς\nαὐτὴν μετὰ τῶν\n1ἡλικιωτῶν αὐτοῦ τῶν Ἀγγέλων. Τὴν δὲ Ἀχαμὼθ ἐντραπεῖσαν αὐτὸν λέγουσι\nπρῶτον μὲν 2 ἐπιθέσθαι δἰ αἰδῶ, μετέπειτα δὲ ἰδοῦσαν αὐτὸν σὺν ὅλῃ τῇ\n3καρποφορίᾳ αὐτοῦ, προσδραμεῖν\nαὐτῷ, δύναμιν λαβοῦσαν ἐκ τῆς ἐπιφανείας αὐτοῦ· κᾀκεῖνον μορφῶσαι αὐτὴν\n4μόρξωσιν τὴν κατὰ γνῶσιν, καὶ ἴασιν τῶν παθῶν ποιήσασθαι αὐτῆς·\nχωρίσαντα δʼ αὐτὰ αὐτῆς, 5μὴ ἀμελήσαντα δὲ αὐτῶν, οὐ γὰρ ἦν 6δονατὰ\nἀφανισθῆναι, ὡς τὰ 7τῆς προτέρας, διὰ τὸ ἑκτικὰ\n\nἤδη καὶ 1δυνατὰ εἶναι· ἀλλʼ ἀποκρίναντα 2χωρήσει τοῦ χωρὶς,\nεἶτα συγχέαι καὶ πῆξαι, καὶ ἐξ ἀσωμάτου πάθους εἰς 3ἀσώματον\nτὴν ὕλην μεταβαλεῖν αὐτά· εἶθʼ οὕτως ἐπιτηδειότητα καὶ φύσιν ἐμπεποιηκέναι αὐτοῖς, ὥστε εἰς\nσυγκρίματα καὶ σώματα ἐλθεῖν, πρὸς τὸ γενέσθαι 4δύο οὐσίας, τὴν φαύλην\nτῶν παθῶν,\nτήν τε τῆς ἐπιστροφῆς ἐμπαθῆ· καὶ διὰ τοῦτο\nδυνάμει τὸν Σωτῆρα 1δεδημιουργηκέναι φάσκουσι. Τήν τε Ἀχαμὼθ ἐκτὸς\nπάθους γενομένην, καὶ 2συλλαβοῦσαν τῇ χαρ τῶν ἐν αὐτῷ φώτων τὴν θεωρίαν, τουτέστι τῶν\nἈγγέλων τῶν μετʼ αὐτοῦ, καὶ 3ἐγκισσήσασαν αὐτοὺς, κεκυηκέναι καρποὺς\nκατὰ τὴν εἰκόνα διδάσκουσι, κύημα πνευματικὸν καθʼ ὁμοίωσιν γεγονότως\nγεγονὸς τῶν δορυφόρων τοῦ Σωτῆρος.\n\n9. Τριῶν οὖν ἤδη τούτων ὑποκειμένων κατ᾿ αὐτοὺς, τοῦ μὲν ἐκ τοῦ πάθους, ὃ\nἦν ὅλη· τοῦ δὲ ἐκ τῆς 4ἐπιστροφῆς, ὃ\n\nἦν τὸ ψυχικόν· τοῦ δὲ ἀπεκύησε, τουτέστι τὸ πνευματικὸν, οὕτως ἐτράπη ἐπὶ\nτὴν μόρφωσιν αὐτῶν. Ἀλλὰ τὸ μὲν πνευματικὸν μὴ δεδονῆσθαι αὐτῇ\nαὐτὴν μορφῶσαι, ἐπειδὴ ὁμοούσιον ὑπῆρχεν αὐτῇ· τετράφθαι\nδὲ ἐπὶ τὴν μόρφωσιν τῆς γενομένης ἐκ τῆς ἐπιστροφῆς αὐτῆς ψυχικῆς\nοὐσίας, 1προβαλεῖν τε τὰ παρὰ τοῦ Σωτῆρος μαθήματα. Καὶ πρῶτον\nμεμορφωκέναι αὐτὴν ἐκ τῆς ψυχικῆς οὐσίας λέγουσι τὸν Πατέρα καὶ βασιλέα\nπάντων, τῶν τε ὁμοουσίων αὐτῷ, τουτέστι τῶν ψυχικῶν, ἃ δὲ 2δεξιὰ\nκαλοῦσι, καὶ τῶν ἐκ τοῦ πάθους καὶ τῆς ὕλης, ἃ δὴ ἀριστερὰ καλοῦσι·\nπάντα γὰρ τὰ κατ᾿ f. l. μετʼ αὐτὸν φάσκουσι μεμορφωκέναι,\nλεληθότως κινούμενον ὑπὸ τῆς Μητρός· ὅθεν καὶ 3Μητροπάτορα, καὶ Ἀπάτορα,\nκαὶ Δημιουργὸν αὐτὸν, καὶ\nΠατέρα καλοῦσι· τῶν μὲν διξιῶν πατέρα λέγοντες αὐτὸν, τουτέστι τῶν\nψυχικῶν· τῶν δὲ ἀριστερῶν, τουτέστι τῶν ὑλικῶν, δημιουργὸν, συμπάντων δὲ\nβασιλέα. Γὴν γὰρ Ἐνθόμησιν ταύτην βουληθεῖσαν εἰς τιμὴν τῶν Αἰώνων τὰ\nπάντα ποιῆσαι, εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, 4μᾶλλον δὲ τὸν Σωτῆρα\nδι᾿\nαὐτῆς· καὶ αὐτὴν ἑαυτὴν μὲν 1ἐν εἰκόνι τοῦ\nἀοράτου Πατρὸς τετηρηκέναι μὴ γινωσκομένην ὑπὸ τοῦ δημιουργοῦ· τοῦτον\nδὲ τοῦ μονογενοῦς υἱοῦ, τῶν δὲ λοιπῶν Αἰώνων τοὺς ὑπὸ τούτων\nτούτου γεγονότας Ἀρχαγγέλους τε καὶ Ἀγγέλους. Πατέρα οὖν\nκαὶ Θεὸν λέγουσιν αὐτὸν γεγονέναι τῶν ἐκτὸς τοῦ πληρώματος, ποιητὴν ὄντα\nπάντων ψυχικῶν τε καὶ ὑλικῶν· διακρίναντα γὰρ τὰς δύο οὐσίας\nσυγκεχυμένας, καὶ ἐξ ἀσωμάτων 2σωματοποιήσαντα, δεδημιουργηκέναι τά τε\nοὐράνια καὶ τὰ γήϊνα, καὶ γεγονέναι ὑλικῶν καὶ ψυχικῶν, 3δεξιῶν καὶ\nἀριστερῶν δημιουργὸν, κούφων καὶ βαρέων, ἀνωφερῶν καὶ\n\nκατωφερῶν· 1ἑπτὰ γὰρ l. καὶ οὐρανοὺς κατεσκεακέναι, ὧν ἐπάνω\nτὸν Δημιουργὸν εἶναι λέγουσι· καὶ διὰ τοῦτο\nκαλοῦσιν αὐτὸν,\nτὴν δὲ μητέρα τὴν Ἀχαμὼθ Ὀῳδοάδα, ἀποσώζουσαν τὸν ἀριθμὸν τοῦ\nτῆς ἀρχεγόνου, καὶ πρὸ τῆς πρώτης τοῦ\nπληρώματος Ὀγδοάδος. Τοὺρ δὲ ἑπτὰ οὐρανοὺς οὐκ d. οὐκ εἶναι\n3νοητούς f. l. νοερούς φασιν· Ἀγγέλους δὲ\nαὐτοὺς\nὑποτίθενται, καὶ τὸν δημιουργὸν δὲ καὶ αὐτὸν ἄγγελον Θεῷ\nἐοικότα· ὡς καὶ τὸν Παράδεισον ὑπὲρ τρίτον οὐρανὸν ὄντα, τέταρτον Ἄγγελον λέγουσι δυνάμει ὑπάρχειν, καὶ\nἀπὸ τούτου τι εἰληφέναι τὸν Ἀδὰμ διατετριφότα ἐν αὐτῷ. Ταῦτα δὲ τὸν δημιουργὸν φάσκουσιν ἀφʼ ἑαυτοῦ\nμὲν 1ὠῆσθαι κατασκευάζειν, πεποιηκέναι δ᾿ αὐτὰ τῆς Ἀχαμὼθ προβαλλούσης·\nοὐρανὸν πεποιηκέναι μὴ εἰδότα τὸν οὐρανόν· καὶ ἄνθρωπον πεπλακέναι, μὴ\nεἰδότα τὸν ἄνθρωπον· γῆν τε δεδειχέναι, μὴ ἐπιστάμενον τὴν γῆν· καὶ ἐπὶ\nπάντων οὕτως λέγουσιν 2ἠγνοηκέναι αὐτῶν τὰς ἰδέας ὧν ἐποίει, καὶ αὐτὴν\nτὴν μητέρα· αὐτὸν δὲ μόνον ὠῆσθαι πάντα εἶναι. Αἰτίαν δ᾿ αὐτῷ γεγονέναι\nτὴν μητέρα τῆς οἰήσεως ταύτης φάσκουσιν, τὴν οὕτω βουληθεῖσαν προαγαγεῖν\nαὐτὸν, κεφαλὴν μὲν καὶ ἀρχὴν τῆς ἰδίας οὐσίας, κύριον δὲ τῆς ὅλης\nπραγματείας. 3Ταύτην δὲ τὴν\n\nΜητέρα καὶ Ὀγδοάδα καλοῦσι, καὶ Σοφίαν, καὶ Γῆν, καὶ Ἱερουσαλὴμ, καὶ\nἅγιον Πνεῦμα, καὶ Κύριον ἀρσενικῶς. Ἔχειν δὲ τὸν τῆς μεσότητος τόπον\nαὐτὴν, καὶ εἶναι ὑπεράνω μὲν τοῦ Δημιουργοῦ, ὑποκάτω δὲ ἢ ἔξω τοῦ\nΠληρώματος μέχρι 1συντελείας.\n\n10. Ἐπεὶ οὖν τὴν ὑλικὴν οὐσίαν ἐκ τριῶν παθῶν συστῆναι λέγουσι, φόβου τε,\nκαὶ 2λύπης, καὶ ἀπορίας· ἐκ μὲν τοῦ φόβου καὶ τῆς ἐπιστροφῆς τὰ ψυχικὰ\nτὴν σύστασιν εἰληφέναι· ἐκ μὲν τῆς ἐπιστροφῆς τὸν Δημιουργὸν βούλονται\nτήν γένεσιν ἐσχηκέναι, ἐκ δὲ τοῦ φόβου τὴν λοιπὴν πᾶσαν ψυχικὴν\nὑπόστασιν, ὡς ψυχὰς ἀλόγων ζώων, καὶ θηρίων, καὶ ἀνθρώπων. Διὰ τοῦτο\nἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ\nγινώσκειν τινὰ πνευματικὰ, 3αὑτὸν νενομικέναι μόνον εἶναι\n\nΘεὸν, καὶ διὰ τῶν Προφητῶν εἰρηκέναι· ἐγὼ Θεὸς, πλὴν ἐμοῦ\nοὐδείς. 1Ἐκ δὲ τῆς λύπης τὰ πνειματικὰ τῆς πονορίας διδάσκουσι\nγεγονέναι· ὅθεν τὸν 2Διάβολον τὴν γένεσιν ἐσχηκέναι, ὃν καὶ\n3κοσμοκράτορα καλοῦσι, καὶ τὰ δαιμόνια, καὶ τοὺς ἀγγέλους, καὶ πᾶσαν τὴν\nπνευματικὴν τῆς πονηρίας ὑπόστασιν.\n\nἈλλὰ τὸν μὲν Δημιουργὸν οἱὸν τῆς Mητρὸς αὐτῶν λέγουσι, τὸν δὲ\nκοσμοκράτορα κτίσμα τοῦ Δημιουργοῦ· καὶ τὸν μὲν κοσμοκράτορα γινώσκειν τὰ ὑπὲρ αὐτὸκ, ὅτι 1πνεῦμά\nπνευματικά ἐστι τῆς πονηρίας· τὸν δὲ Δημιουργὸν ἀγνοεῖν,\nἅτε ψυχικὰ ὑπάρχοντα. Οἰκείν δὲ τὴν Μητέρα αὐτῶν εἰς τὸν ὑπερουράνιον\nτόπον, τουτέστιν ἐν τῇ μεσότητι· τὸν Δημιουργὸν δὲ εἰς τὸν 2ὑπερουράνιον\nἐπουράνιον, τουτέστιν ἐν τῇ ἑβδομάδι· τὸν δὲ παντοκράτορα\nκοσμοκράτορα ἐν τῷ καθ᾿ ἡμᾶς κόσμῳ. Ἐκ δὲ τῆς ἐκπλήξεως\nκαὶ τῆς ἀμυχανίας l. ἀπομίας , ὡς ἐκ τοῦ ἀσημοτέρου τὰ\nσωματικὰ, καθὼς προείπαμεν, τοῦ κόσμου στοιχεῖα γεγονέναι· τὴν l.\nγῆν μὲν κατὰ τῆς ἐκπλήξεως στάσιν, ὕδωρ δὲ κατὰ τὴν τοῦ φόβου\nτῶν δακρύων d. τῶν δακρύων κίνησιν, 3ἀέρα τε κατὰ τὴν λύπης\nπῆξιν· τὸ\n\nδὲ πῦρ ἅποσιν αὐτοῖς ἐκπεφυκέναι\nθάνατον καὶ φθορὰν, ὡς καὶ τὴν ἄγνοιαν τοῖς τρισὶ πάθεσιν\nἐγκεκρύφθαι διδάσκουσι. Δημιουργήσαντα δὴ τὸν κόσμον, πεποιηκέναι καὶ\nτὸν ἄνθρωπον τὸν χοϊκόν· οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς γῆς, ἀλλʼ ἀπὸ τῆς\nἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα· καὶ εἰς\nτοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται. Καὶ τοῦτον εἶναι τὸν κατʼ\nεἰκόνα καὶ ὁμοίωσιν γεγονότα· κατʼ εἰκόνα μὲν τὸν ὑλικὸν ὑπάρχειν,\nπαραπλήσιον μὲν, ἀλλʼ οὐχ 2ὁμοούσιον τῷ Θεῷ· καθʼ ὁμοίωσιν δὲ τὸν\nψυχικὸν, ὅθεν καὶ πνεῦμα ζωῆς τὴν οὐσίαν αὐτοῦ εἰρῆσθαι, ἐκ πνευματικῆς\nἀποῤῥοίας οὗσαν. Ὕστερον δὲ\nπεριτεθεῖσθαι λέγουσιν αὐτῷ τὸν\n\nδερμάτινον χιτῶνα· τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι λέγουσι. 2Τὸ δὲ\nκύημα τῆς μητρὸς αὐτῆς αὐτῶν τῆς Ἀχαμὼθ, ὃ κατὰ τὴν θεωρίαν\nτῶν περὶ τὸν Σωτῆρα ἀγγέλων ἀπεκύησεν, ὁμοούσιον ὑπάρχον τῇ μητρὶ,\nπνευματικὸν, καὶ αὐτὸν ἠγνοηκέναι τὸν Δημιουργὸν λέγουσι· καὶ λεληθότως\n3κατατεθεῖσθαι εἰς αὐτὸν, μὴ εἰδότος αὐτοῦ, ἵνα δἰ αὐτοῦ εἰς\nτὴν ἀπʼ αὐτοῦ ψυχὴν σπαρὲν, καὶ εἰς τὸ ὑλικὸν τοῦτο σῶμα,\nκυοφορηθὲν ἐν τούτοις καὶ αὐξηθὲν, ἕτοιμον γένηται εἰς ὑποδοχὴν τοῦ\n1τελείου λόγου . Ἔλαθεν οὖν, ὡς φασὶ, τὸν Δημιουργὸν ὁ\nσυγκατασπαρεὶς τῷ ἐμφυσήματι αὐτοῦ ὑπὸ τῆς Σοφίας πνευματικὸς ἀνθρώπων\nἄνθρωπος ἀῤῥήτῳ adj. δυνάμει καὶ προνοίᾳ. Ὡς\nγὰρ τὴν μητέρα ἠγνοηκέναι, οὕτω καὶ τὸ σπέρμα αὐτῆς· ὅ δὴ καὶ αὐτὸ\nἐκκλησίαν εἶναι λέγουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας· καὶ τότε\nτόνδε εἶναι M. 28. τὸν ἐν αὐτοῖς ἄνθρωπον\nἀξιοῦσιν, ὥστε ἔχειν αὐτοὺς τὴν μὲν ψυχὴν ἀπὸ τοῦ Δημιουργοῦ, τὸ δὲ σῶμα\nἀπὸ τοῦ χοὸς, καὶ τὸ σαρκικὸν ἀπὸ τῆς ὕλης, τὸν δὲ πνευματικὸν ἄνθρωπον\nἀπὸ τῆς μητρὸς τῆς Ἀχαμώθ.\n\n11. 2Τριῶν οὖν ὄντων, τὸ μὲν ὑλικὸν, ὃ καὶ ἀριστερὸν καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι\nλέγουσιν, ἅτε μηδεμίαν ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον· τὸ δὲ\nψυχικὸν, ὃ καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὂν τοῦ τε πνευματικοῦ\n\nκαὶ ὑλικοῦ, 1ἐκεῖσε χωρεῖν, ὅπου ἂν καὶ τὴν πρόσκλισιν ποιήσηται· τὸ δὲ\nπνευματικὸν ἐκπεπέμφθαι, ὅπως ἐνθάδε τῷ ψυχικῷ συζυγὲν μορφωθῇ,\nσυμπαιδευθὲν αὐτῷ ἐν τῇ ἀναστροφῇ. Καὶ τοῦτʼ εἶναι λέγουσι τὸ ἅλας, καὶ\nτὸ φῶς τοῦ κόσμου· ἔδει γὰρ τῶν ψυχικῶν τῷ ψυχικῷ καὶ\nαἰσθητῶν παιδευμάτων. Δἰ ὧν καὶ κόσμον κατεσκευάσθαι λέγουσι, καὶ τὸν\nΣωτῆρα δὲ ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικὸν, ἐπεὶ καὶ αὐτεξούσιόν\nἐστιν, ὅπως αὐτὸ σώσῃ. Ὧν γὰρ ἤμελλε σώζειν, τὰς ἀπαρχὰς αὐτῶν εἰληφέναι\nφάσκουσιν, ἀπὸ μὲν τῆς Ἀχαμὼθ τὸ πνευματικὸν, ἀπὸ δὲ τοῦ Δημιουργοῦ\nἐνδεδύσθαι τὸν ψυχικὸν Χριστὸν, ἀπὸ δὲ τῆς οἰκονομίας 3περιτεθεῖσθαι\nσῶμα ψυχικὴν ἔχον οὐσίαν,\nκατεσκευασμένον δὲ ἀῤῥήτῳ πέχνῃ, πρὸς τὸ καὶ 4ἀόρατον, καὶ ἀψηλάφητον,\nleg. ὅρατον καὶ ψηλάφητον\nκαὶ παθητὸν γεγενῆσθαι· 5καὶ ὑλικὸν\nδὲ οὐδʼ ὁτιοῦν εἰληφέναι\nλέγουσιν αὐτόν· μὴ γὰρ εἶναι τὴν\nὕλην δεκτικὴν σωτηρίας Τὴν δὲ συντέλειαν ἔσεσθαι, ὅταν μορφωθῇ\nκαὶ τελειωθῇ\nπᾶν τὸ πνευματικὸν, τουτέστιν οἱ πνευματικοὶ\nἄνθρωποι, οἱ τὴν τελείαν γνῶσιν ἔχοντες περὶ Θεοῦ καὶ τῆς Ἀχαμώθ·\nμεμυημένους δὲ μυστήρια εἶναι τούτους ὑποτίθειται. Ἐπαιδεύθησαν γὰρ τὰ\nψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ δἰ ἔργων καὶ πίστεως ψιλῆς βεβαιούμενοι,\nκαὶ μὴ τήν τελείαν γνῶσιν\n\nἔχοντες· εἶναι δὲ τούτους ἀπὸ τῆς Ἐκκλησίας ἡμᾶς λέγουσι·\nδιὸ καὶ ἡμῖν μὲν ἀναγκαίον εἶναι τὴν ἀγαθὴν πρᾶξιν ἄλλως γὰρ ἀδύνατον\nσωθῆναι. Αὐτοὺς δὲ μὴ διὰ πράξεως, ἀλλὰ διὰ τὸ 2φύσει πνευματικοὺς\nεἶναι, πάντῃ τε καὶ πάντως σωθήσεσθαι δογματίζουσιν. Ὡς γὰρ τὸ χοϊκὸν\nἀδύνατον σωτηρίας μετασχεῖν· (οὐ γὰρ εἶναι λέγουσιν αὐτοὶ δεκτικὸν\nαὐτῆς) οὕτως πάλιν τὸ πνευματικὸν θέλουσιν οἱ αὐτοὶ ὁ θέλουσιν\nαὐτοὶ εἶναι ἀδύνατον φθορὰν καταδέξασθαι, 3κᾂν ὁποίαις\nσυγκαταγένωνται πράξεσιν. Ὃν γὰρ\nτρόπον χρυσὸς ἐν βορβόρῳ\nκατατεθεὶς οὐκ ἀποβάλλει τήν καλλονὴν αὐτοῦ, ἀλλὰ τὴν ἰδίαν φύσιν\nδιαφυλάττει, τοῦ βορβόρου μηδὲν ἀδικῆσαι δυναμένου τὸν χρυσόν· οὕτω δὲ\nκαὶ αὐτοὺς λέγουσι, κᾂν ἐν ὁποίαις ὑλικαῖς πράξεσι καταγένωνται, M. 30\nμηδὲν αὐτοὺς παραβλάπτεσθαι, μηδὲ ἀποβάλλειν τὴν πνευματικὴν\nὑπόστασιν.\n\n12. Διὸ δὴ καὶ τὰ ἀπειρημένα πάντα ἀδεῶς οἱ τελειότατοι πράττουσιν αὐτῶν,\nπερὶ ὧν αἱ γραφαὶ διαβεβαιοῦνται, τοὺς ποιοῦντας αὐτὰ βασιλείαν Θεοῦ μὴ\nκληρονομήσειν. Καὶ γὰρ 1εἰδωλόθοτα διαφόρως ἀδιαφόρως\nἐσθίουσι, μηδὲ μηδὲν μολύνεσθαι ὑπʼ αὐτῶν ἡγούμενοι· καὶ ἐπὶ\nπᾶσαν ἑορτάσιμον τῶν ἐθνῶν 2τέρψιν εἰς τιμὴν τῶν εἰδώλων γινομένην πρῶτοι συνίασιν, ὡς μηδὲ τῆς παρὰ Θεῷ\nκαὶ ἀνθρώποις\n\nθέας ἀπέχεσθαι ἐνίους αὐτῶν. Οἱ δὲ καὶ ταῖς τῆς σαρκὸς\nἡδοναῖς κατακόρως δουλεύοντες τὰ σαρκικὰ τοῖς σαρκικοῖς, καὶ τὰ\nπνευματικὰ τοῖς πνευματικοῖς ἀποδίδοσθαι λέγουσι. Καὶ οἱ μὲν αὐτῶν λάθρα\nτὰς διδασκομένας ὑπʼ αὐτῶν τὴν διδαχὴν ταύτην γυναῖκας διαφθείρουσιν, ὡς\nπολλαὶ πολλάκις ὑπʼ ἐνίων αὐτῶν ἐξαπατηθεῖσαι, ἔπειτα\nἐπιστρέψασαι γυναῖκες εἰς τὴν ἐκκλησίαν τοῦ Θεοῦ, σὺν τῇ λοιπῇ πλάνῃ καὶ\nτοῦτο ἐξωμολογήσαντο· οἱ δὲ καὶ κατὰ τὸ φανερὸν ἀπερυθριάσαντες, ὧν ἂν\nἐρασθῶσι γυναικῶν, ταύτας ἀπʼ ἀνδρῶν ἀποσπάσαντες, ἰδίας γαμετὰς\nἡγήσαντο. Ἄλλοι δὲ αὖ πάλιν σεμνῶς κατʼ ἀρχὰς, ὡς μετʼ ἀδελφῶν\nπροσποιούμενοι συνοικεῖν, προϊόντος τοῦ χρόνου ἠλέγχθησαν, ἐγκύμονος τῆς\nἀδελφῆς ὑπὸ τοῦ ἀδελφοῦ γενηθείσης. Καὶ ἄλλα δὲ πολλὰ μυσαρὰ καὶ ἄθεα\nπράσσοντες, ὑμῶν μὲν διὰ τὸν φόβον τοῦ Θεοῦ φυλασσομένων καὶ μέχρις\nἐννοίας καὶ λόγου ἁμαρτεῖν, κατατρέχουσιν, ὡς ἰδιωτῶν, καὶ μηδὲν\nἐπισταμένων· ἑαυτοὺς δὲ ὑπερυψοῦσι,\n\nτελείους ἀποκαλοῦντες, καὶ σπέρματα ἐκλογῆς. Ἡμᾶς μὲν γὰρ\nἐν χρήσει τὴν χάριν λαμβάνειν λέγουσι· διὸ καὶ\nἀφαιρεθήσεσθαι αὐτῆς αὐτήν · αὐτοὺς δὲ ἰδιόκτητον ἄνωθεν ἀπὸ\nτῆς ἀῤῥήτου καὶ ἀνονομάστου συζυγίας συγκατεληλυθυῖαν ἔχειν τὴν χάριν·\nκαὶ διὰ τοῦτο προστεθήσεσθαι αὐτοῖς. Διὸ καὶ ἐκ παντὸς τρόπου δεῖν\nαὐτοὺς ἀεὶ τὸ τῆς συζυγίας μελετᾷν μυστήριον. Καὶ τοῦτο πείθουσι τοὺς\nἀνοήτους, αὐταῖς λέξεσι λέγοντες οὕτως· ὃε ἂν 1ἐν κόσμῳ γενόμενος\nγυναῖκα οὐκ ἐφίλησεν, ὥστε αὐτὴν κρατηθῆναι, οὐκ ἔστιν ἐξ ἀληθείας, καὶ\nοὐ χωρήσει εἰς ἀλήθειαν· ὁ δὲ ἀπὸ κόσμου γενόμενος, 3μὴ l.\nκαὶ κρατηθεὶς γυναικὶ οὐ χωρήσει εἰς ἀλήθειαν, διὰ τὸ μῆ ἐν\nl. τὸ ἐν τῇ\nἐπιθυμίᾳ κρατηθῆναι γυναικός. Διὰ\nτοῦτο οὖν ἡμᾶς 4καλοὺς\n\nψυχικοὺς ὀνομάζουσι, καὶ ἐκ κόσμου εἶναι λέγουσι, καὶ\nἀναγκαίαν ἡμῖν τὴν ἐγκράτειαν καὶ ἀγαθὴν πρᾶξιν, ἵνα δἰ αὐτῆς ἔλθωμεν\nεἰς τὸν τῆς 1μεσότητος τόπον· αὐτοῖε δὲ πνευματικοῖς τε καὶ τελείοις\nκαλουμένοις μηδαμῶς· οὐ γὰρ πρᾶξις εἰς πλήρωμα εἰσάγει, ἀλλὰ τὸ σπέρμα\nτὸ ἐκεῖθεν νήπιον ἐκπεμπόμενον, 2ἐνθὰ δὲ τελειούμενον. Ὅταν δὲ πᾶν τὸ\nσπέρμα τελειωθῇ. τὴν μὲν Ἀχαμὼθ τὴν\nμητέρα αὐτῶν μεταβῆναι τοῦ τῆς μεσότητος τόπου λέγουσι, καὶ ἐντὸς\nπληρώματος εἰσελθεῖν, καὶ ἀπολαβεῖν τὸν νυμφίον αὐτῆς τὸν Σωτῆρα, τὸν ἐκ\nπάντων γεγονότα, ἵνα συζογία γένηται τοῦ Σωτῆρος καὶ τῆς Σοφίας τῆς\nἈχαμώθ. Καὶ τοῦτο εἶναι 3νυμφίον καὶ νύμφην, 4νυμφῶνα\nδὲ τὸ\nπᾶν πλήρωμα. Τοὺς δὲ πνευματικοὺς 1ἀποδυσαμένοις τὰς ψυχὰς καὶ\nπνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ ἀοράτως ἐντὸς πληρώματος\nεἰσελθόντας νύμφας ἀποδοθήσεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις. Τὸν δὲ\nΔημιουργὸν μεταβῆναι καὶ αὐτὸν εἰς τὸν τῆς μητρὸς 2Σοφίας τόπον,\nτουτέστιν ἐν τῇ μεσότητι· τάς τε τῶν δικαίων ψυχὰς ἀναπαύσεσθαι καὶ\nαὐτὰς ἐν τῷ τῆς μεσότητος τόπῳ. Μηδὲν γὰρ ψυχικὸν ἐντὸς πληρώματος\nχωρεῖν.\n\n13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ\nἐξαφθὲν, καὶ 3κατεργασάμενον\nπᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν\nδιδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι\n\nἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ\nλέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ καὶ ψυχικόν·\nκαὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας\nδιοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ\nβαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα,\nἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ\nτῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων\nσύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ\nπρώτης\n1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς\nἈχαμὼθ. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ\nοἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν\nπεριστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ\nγὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ\n\nτοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν\nματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι\nλέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ\nἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς\nΧριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ\nἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου\nτοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν\nκατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ\nἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν\nλοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ\nεἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ\nεἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς , καὶ\n\nἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ\nτοῦ σπέρματος τούτον εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε\nὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ\nκαὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι\nτὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ\nδέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ\nΣωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ,\nκαθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε\nἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις,\nκαταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα\nτὸ προφητεῦον, ἔχον\n\nκαὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν\nπροσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς\nπαρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ\nπάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως\nαὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ\nΣωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους,\nκαὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον\nοἰκονομίαν μέχρι τοῦ δέοντος καιροῦ,\nμάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν\nτοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον\nχωρήσει.\n\n14. Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν, χοϊκὸν, ψυχικὸν, καθὼς\nἐγένοντο Κάϊν, Ἄβελ, Σήθ· καὶ\nἐκ τούτων1 τὰς τρεῖς φύσεις,\n2οὐκέτι καθʼ ἓν, ἀλλὰ κατὰ γένος. Καὶ 3τὸ μὲν χοϊκὸν εἰς φθορὰν\nχωρεῖν· καὶ τὸ ψυχι κὸν, ἐὰν τὰ βελτίονα ἕληται, 4ἐν τῷ τῆς μεσότητος\nτόπῳ ἀναπαύ σ εσθαι· ἐὰν δὲ τὰ χαίρω, χωρήσειν καὶ αὐτὸ πρὸς\nτὰ ὅμοια· τὰ δὲ πνευματικὰ, 5ἃ\nἂν κατασπείρῃ ἡ Ἀχαμὼθ ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς, παιδευθέντα\nἐνθάδε καὶ ἐκτραφέντα, διὰ τὸ νήπια ἐκπεπέμφθαι, ὕστερον τελειότητος\nἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος Ἀγγέλοις δογματίζουσι,\nτῶν ψυχῶν αὐτῶν ἐν μεσότητι κατ᾿ ἀνάγκην 6μετὰ τοῦ Δημιουργοῦ\nἀναπαυσαμένων εἰς τὸ παντελές.\n\nΚαὶ αὐτὰς μὲν τὰς ψυχιὰς 1 ψυχὰς πάλιν\nὑπομερίζοντες λέγουσιν, ἃς μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηράς. Καὶ\nτὰς μὲν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινομένας· τὰς δὲ\nφύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα.\n\n15. 2Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν οὔσης, ἣν οὔτε Προφῆται ἐκήρυξαν,\nοὔτε ὁ Κύριος ἐδίδαξεν, οὔτε Ἀπόστολοι παρέδωκαν, ἣν 3περὶ τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων\nἐγνωκέναι, 4ἐξ ἀγράφων ἀναγινώσκοντες, καὶ τὸ δὴ λεγόμενον, 5ἐξ ἄμμου\nσχοινία πλέκειν ἐπιτηδεύοντες, ἀξιοπίστως ἀξιόπιστα Assem.\nπροσαρμόζειν πειρῶνται 6τοῖς εἰρημένοις,\nἤτοι παραβολὰς\nκυριακὰς, ἢ ῥήσεις προφητικὰς, λόγους ἀποστολικοὺς, ἵνα τὸ\nπλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι δοκῇ· τὴν μὲν τάξιν καὶ τὸν εἱρμὸν τῶν\nγραφῶν ὑπερβαίνοντες,\nκαὶ, ὅσον ἐφʼ ἑαυτοῖς, λύοντες τὰ μέλη τῆς ἀληθείας. Μεταφέρουσι δὲ καὶ\nμεταπλάττουσι, καὶ ἄλλο ἐξ ἄλλου ποιοῦντες ἐξαπατῶσι πολλοὺς τῇ τῶν\nἐφαρμοζομένων κυριακῶν λογίων κακοσυνθέτῳ σοφίᾳ φαντασίᾳ Ephr.\nS. . Ὅνπερ τρόπον εἴ τις βασιλέως 1εἰκόνος καλῆς\nκατεσκευασμένης ἐπιμελῶς\n2ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ\nτεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν, 3μετενέγκῃ τὰς\nψηφῖδας ἐκείνας, καὶ μεθαρμόσοι, καὶ ποιήσει μορφὴν\nκυνὸς ἢ ἀλώπεκος, καὶ 4ταύτυν φαύλως κατεσκευασμένυν, ἔπειτα διορίζοιτο,\nκαὶ λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκόνα τὴν καλὴν,\n\nἣν ὁ σοφὸς τεχνίτης κατεσκεύασε, δεικνὺς τὰς ψηφῖδας τὰς\nκαλῶς ὑπὸ τοῦ τεχνίτου τοῦ πρώτου εἰς τὴν τοῦ βασιλέως εἰκόνα\nσυντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας,\nκαὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους, τοὺς\nκατάληψιν βασιλικῆς μορφῆς οὐκ ἔχοντας, καὶ πείθοι ὅτι αὕτη ἡ σαπρὰ τῆς\nἀλώπεκος ἰδέα ἐστὶν ἐκείνη ἡ καλὴ τοῦ βασιλέως εἰκών· τὸν αὐτὸν δὴ τρόπον καὶ οὗτοι γραῶν\nμύθους συγκαττύσαντες, ἔπειτα ῥήματα\nκαὶ λέξεις καὶ παραβολὰς ὅθεν καὶ πόθεν ἀποσπῶντες, ἐφαρκόζειν βούλονται\nτοῖς μόθοιο αὐτῶν ἑαυτῶν Ephr. S. τὰ λόγια τοῦ Θεοῦ. Καὶ ὅσα\nμὲν ἐν τοῖς l. τοῖς ἐντὸς τοῦ Πληρώματος ἐφαρμόζουσιν,\nεἰρήκαμεν.\n\n16. Ὅσα δὲ καὶ τοῖς ἐκτὸς τοῦ Πληρώματος αὐτῶν προσοικειοῦν πειρῶνται ἐκ\nτῶν γραφῶν, ἔστι τοιαῦτα· τὸν Κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου χρόνοις\nδιὰ τοῦτο ἐληλυθέναι ἐπὶ τὸ πάθος λέγουσιν, ἵν᾿ ἐπιδείξῃ τὸ περὶ τὸν\nἔσχατον τῶν Αἰώνων γεγονὸς πάθος, καὶ δἰ αὐτοῦ τοῦ τέλους ἐμφῄνῃ τὸ τέλος τῆς περὶ τοὺς\nΑἰῶνας πραγματείας. Τὴν δὲ δωδεκαετῆ παρθένον ἐκείνην, τὴν τοῦ\nἀρχισυναγώγου θυγατέρα, ἣν ἐπιστὰς ὁ Κύριος ἐκ νεκρῶν ἤγειρε, τύπον\nεἶναι\nδιηγοῦνται τῆς Ἀχαμὼθ, ἣν 1ἐπεκταθεὶς ὁ Χριστὸς αὐτὸν\n\nαὐτῶν ἐμόρφωσε, καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος αὐτὴν\nφωτός. Ὅτι, δὲ αὐτῇ ἐπέφανεν ὁ Σωτὴρ ἐκτὸς οὔσης τοῦ Πληρώματος, ἐν ἐκτρώματος μοίρα, τὸν Παῦλον\nλέγουσιν εἰρηκέναι ἐν 2τῇ adj. πρώτῃ πρὸς Κορινθίους· Ἔσχατον\nδὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κᾀμοί. Τήν τε μετὰ τῶν ἡλικιωτῶν\nτοῦ Σωτῆρος παρουσίαν πρὸς τὴν Ἀχαμὼθ, ὁμοίως πεφανερωκέναι αὐτὸν ἐν τῇ αὐτῇ ἐπιστολῇ, εἰπόντα· Δεῖ\nτὴν γυναῖκα 3κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους.\n\nΚαὶ ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν, δἰ αἰδὼ κάλυμμα\nἐπέθετο ἡ Ἀχαμὼθ, Μωσέα\nπεποιηκέναι φανερὸν, κάλυμμα θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ. Καὶ τὰ πάθν\nδὲ αὐτῆς, ἃ ἔπαθεν, ἐπισεσημειῶσθαι τὸν Κύριον φάσκουσιν ἐν τῷ σταυρῷ.\nΚαὶ ἐν μὲν τῷ εἰπεῖν· Ὁ Θεός μου, ὁ Θεός μοι,\nεἰς τί ἐγκατέλιπές με; μεμηνυκέναι\nαὐτὸν, ὅτι ἀπελείφθη ἀπὸ τοῦ φωτὸς ἡ Σοφία, καὶ ἐκωλύθη ὑπὸ τοῦ Ὅρου τῆς\nεἰς τοὔμπροσθεν ὁρμῆς· τὴν δὲ λύπην αὐτῆς, ἐν τῷ εἰπεῖν· Περίλυπός ἐστιν\nἡ ψυχή μου ἕως θανάτου del. ἕ. θ. · τὸν δὲ φόβον, ἐν τῷ\nεἰπεῖν· Πάτερ, εἰ δυνατὸν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον· καὶ τὴν\nἀπορίαν δὲ ὡσαύτως, ἐν τῷ εἰρηκέναι· Καὶ τί εἴπω, 1οὐκ οἶδα. Τρία δὲ\nγένη ἀνθρώπων οὕτως δεδειχέναι διδάσκουσιν αὐτόν· τὸ μὲν ὑλικὸν, 2ἐν τῷ\nεἰπεῖν\nτῷ ἐρωτήσαντι, Ἀκολουθήσω σοι; Οὐκ ἔχει ὁ υἱὸς τοῦ\nἀνθρώπου ποῦ τὴν κεφαλὴν κλῖναι κλίνῃ · τὸ δὲ\nψυχικὸν, ἐν τῷ εἰρηκέναι τῷ εἰπόντι, Ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι\nπρῶτον ἀποτάξασθαι τοῖς ἐν τῷ οἴκῳ μου· Οὐδεὶς ἐπʼ ἄροτρον τὴν χεῖρα\nἐπιβαλὼν, καὶ εἰς τὰ ὀπίσω βλέπων, εὔθετός ἐστιν ἐν τῇ βασιλεία εἰς\nτὴν β. τῶν οὐρανῶν. Τοῦτον γὰρ λέγουσι τὸν μέσον εἶναι.\nΚᾀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα\nπεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου\nἡττηθέντα, πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους\nγεγονέναι θέλουσι. Τὸ, δὲ πνευματικὸν, ἐν τῷ εἰπεῖν· Ἄφες τοὺς νεκροὺς\nθάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς διάγγελλε τὴν βασιλείαν τοῦ\nΘεοῦ· καὶ ἐπὶ Ζακχαίου του τελώνου εἰπών· Σπεύσας κατάβηθι, ὅτι σήμερον\nἐν τῷ οἴκῳ σου δεῖ με μείναι· τούτους γὰρ πνευματικοῦ γένους\nκαταγγέλλουσι γεγονέναι. Καὶ τὴν τῆς ζύμης παραβολὴν, ἥν ἡ γυνὴ\n\nἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη\nδνλοῦν λέγουσι· γοναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν· ἀλεύρου\nσάτα τὰ τρία , τὰ τρία γένη τῶν ἀνθρώπων, πνευματικὸν, ψυχικὸν, χοϊκόν· ζύμην δὲ αὐτὸν\nτὸν Σωτῆρα εἰρῆσθαι διδάσκουσι. Καὶ τὸν Παῦλον διαῤῥήδην εἰρηκέναι\nχοϊκοὺς, ψυχικοὺς, πνευματικούς· ὅπου μὲν, Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ\nοἱ χοϊκοί· ὅπου δὲ, ψοχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος1· ὅπου δὲ, Πνευματικὸς\nἀνακρίνει πάντα. Τὸ, δὲ, ψυχικὸς οὐ δέχεται τὰ τοῦ πνεύματος, ἐπὶ τοῦ\nΔημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα 2μὴ ἐγνωκέναι μήτε τὴν μητέρα\nπνευματικὴν οὖσαν, μήτε τὸ σπέρμα αὐτῆς, μήτε τοὺς ἐν τῷ Πληρώματι\nΑἰῶνας. Ὅτι ἰδὼν ὅτι δὲ, ὧν ἤμελλε σώ ζεῖν ὁ Σωτὴρ, τούτων\nτὰς ἀπαρχὰς ἀνέλαβε, τὸν Παῦλον εἰρηκέναι· Καὶ ἢν ἡ ἀπαρχὴ ἁγία, καὶ τὸ\nφύραμα. Ἀπαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες· φύραμα δὲ ἡμᾶς,\nτουτέστι τὴν ψυχικὴν Ἐκκλησίαν,\nἧς τὸ φύραμα ἀνειληφέναι\nλέγουσιν αὐτὸν, καὶ ἐν αὐτῷ 1συνεσταλκέναι, ἐπειδὴ ἦν αὐτὸς\nχύμη.\n\n17. Καὶ ὅτι ἐπλανήθη ἡ Ἀχαμὼθ ἐκτός τοῦ Πληρώτοῦ ματος, καὶ ἐμορφώθη ὑπὸ\nτοῦ Χριστοῦ, καὶ ἀνεζητήθη ὑπὸ τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ\nεἰπεῖν, αὐτὸν ἐληλυθέναι ἐπὶ τὸ πεπλανημένον suppl. πρόβατον .\nΠρόβατον μὲν γὰρ πεπλανημένον τὴν μητέρα αὐτῶν ἐξηγοῦνται λέγεσθαι, ἐξ\nἧς τὴν ὧδε θέλουσιν ἐσπάρθαι Ἐκκλησίαν· πλάνην δὲ, τὴν ἐκτὸς Πληρώματος\nἐν Int. πᾶσι τοῖς πάθεσι διατριθὴν, ἐξ ὧν γεγονέναι τὴν ὕλην\nὑποτίθενται. Τὴν δὲ γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν, καὶ εὑρίσκουσαν τὴν\nδραχμὴν, τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα τὴν Ἐνθόμησιν αὐτῆς, ὕστερον\nκαθαρισθέντων πάντων διὰ τῆς τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν· διὸ\nκαὶ ταύτην 2ἀποκαθἱστασθαι κατʼ αὐτοὺς ἐντὸς πληρώματος. Συμεῶνα τὸν\n\nεἰς τὰς ἀγκάλας λαβόντα τὸν Χριστὸν, καὶ εὐχαριστήσαντα\n1αὐτῷ, καὶ εἰπόντα· Νῦν ἀπολύεις\nτὸν δοῦλόν σου, δέσποτα, ματὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, τύπον εἶναι τοῦ\nΔημιουργοῦ λέγουσιν, ὡς ὃς ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν\nμετάθεσιν αὐτοῦ, καὶ ηὐχαρίστησε τῷ Βυθῷ. Καὶ διὰ τῆς ἐν τῷ Εὐαγγελίῳ\nκηρυσσομένης προφήτιδος, ἑπτὰ ἔτη μετὰ ἀνδρὸς ἐζηκυίας, τὸν δὲ λοιπὸν\nἅπαντα χρόνον χήρας μενούσης, ἄχρις οὗ τὸν Σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν,\nκαὶ ἐλάλει περὶ αὐτοῦ πᾶσι, φανερώτατα τὴν Ἀχαμὼθ μηνύεσθαι διορίζονται,\nἥτις πρὸς ὀλίγον ἰδοῦσα τὸν Σωτῆρα μετὰ τῶν 3ἡλικιωτῶν αὐτοῦ,\n\nτῷ λοιπῷ χρόνῳ παντὶ μένουσα ἐν τῇ μεσότητι προσεδέχετο\nαὐτὸν, πότε πάλιν ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ\nαὐτῆς συζυγίᾳ. Καὶ τὸ ὄνομα δὲ αὐτῆς μεμηνύσθαι ὑπὸ τοῦ Σωτῆρος ἐν τῷ\nεἰρηκέναι· Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς· καὶ ὑπὰ Παύλου δὲ\nοὕτως· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. Καὶ τὰς συζνγίας δὲ τὰς\nἐντὸς πληρώματος τὸν Παῦλον εἰρηκέναι φάσκουσιν 1ἐπὶ ἑνὸς δείξαντα· περὶ\nγὰρ τῆς περὶ τὸν βίον συζυγίας γράφων ἔφη· Τὸ μυστήριον τοῦτο μέγα\nἐστὶν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν Ἐκκλησίαν.\n\n18. Ἔτι τε l. δὲ Ἰωάννην τὸν μαθοτὴν τοῦ Κυρίου διδάσκουσι τὴν\nπρώτην ὀγδοάδα 2μεμηνυκέναι αὐταῖς λέξεσι, λέγοντες οὕτως· Ἰωάννης ὁ\nμαθητὴς τοῦ Κυρίου βουλόμενος\n\nεἰπεῖν τὴν τῶν ὅλων γένεσιν, καθʼ ἣν τὰ πάντα προέβαλεν ὁ\nΠατὴρ, ἀρχήν τινα ὑποτίθεται τὸ πρῶτον γεννηθὲν ὑπὸ τοῦ Θεοῦ, ὃν\nὃ δὴ καὶ Υἱὸν Μονογενῆ καὶ Θεὸν κέκληκεν, ἐν ᾧ τὰ πάντα ὁ\nΠατὴρ 1προέβαλε σπερματικῶς. Ὑπὸ δὲ τούτου φησὶ τὸν Λόγον προβεβλῆσθαι, καὶ ἐν αὐτῷ τὴν ὅλην 2τῶν\nΑἰώνων οὐσίαν, ἣν αὐτὸς ὕστερον ἐμόρφωσεν ὁ Λόγος. Ἐπεὶ οὖν περὶ πρώτης\nγενέσεως λέγει, καλῶς ἀπὸ τῆς ἀρχῆς, τουτέστι τοῦ 3Θεοῦ καὶ τοῦ Λόγου,\nτὴν διδασκαλίαν ποιεῖται· λέγει δὲ οὕτως· Ἐν ἄρχῃ ἦν ὁ Λόγος, καὶ ὁ\nΛόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν\nΘεόν. Πρότερον διαστείλας τὰ τρία, Θεὸν, καὶ Ἀρχὴν, καὶ\n\nΛόγον, πάλιν αὐτὰ ἑνοῖ, ἵνα καὶ τὴν προβολὴν ἑκατέρων αὐτῶν δείξῃ, τοῦ τε Υἱοῦ καὶ τοῦ Λόγου, καὶ τὴν πρὸς\nἀλλήλους ἅμα, καὶ τὴν πρὸς τὸν Πατέρα ἕνωσιν. Ἐν γὰρ τῷ Πατρὶ, καὶ ἐκ\nτοῦ Πατρὸς ἡ ἀρχὴ, ἐν ἀρχῇ δὲ καὶ ἐκ τῆς ἀρχῆς ὁ Λόγος. Καλῶς\nοὖν εἷπεν· Ἐν ἀρχῇ ἦν ὁ Λόγος· ἦν γὰρ ἐν τῷ Υἱῷ· καὶ ὁ Λόγος ἦν πρὸς τὸν\nΘεόν· καὶ γὰρ ἡ ἀρχή· καὶ Θεὸς ἦν ὁ Λόγος, ἀκολούθως· 1τὸ γὰρ ἐκ Θεοῦ\nγεννηθὲν, Θεός ἐστιν· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν· ἔδειξε τὴν τῆς προβολῆς τάξιν· πάντα\nδἰ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο 2οὐδ᾿ ἕν· πᾶσι γὰρ τοῖς μετ᾿\nαὐτὸν Αἰῶσι μορφῆς καὶ γενέσεως αἴτιος ὁ Λόγος ἐγένετο. Ἀλλὰ\n\nἐμήυνυσε· Τὰ μὲν γὰρ ὅλα, ἔφη, δἰ αὐτοῦ γεγενῆσθαι, 1τὴν\nδὲ ζωὴν ἐν αὐτῷ. Αὕτη οὖν ἡ ἐν αὐτῷ γενομένη οἰκειοτέρα ἐστὶν ἐν αὐτῷ\nτῶν δἰ αὐτοῦ γενομένων· σύνεστι γὰρ αὐτῷ, καὶ δἰ αὐτοῦ καρποφορεῖ·\nἐπειδὴ γὰρ ἐπιφέρει, καὶ ἡ ζωὴ ἦν τὸ 2φῶς τῶν ἀνθρώπων, Ἄνθρωπον εἰπὼν\nἄρτι, καὶ τὴν Ἐκκλησίαν ὁμωνύμως τῷ Ἀνθρώπῳ ἐμήνυσεν, ὅπως διὰ τοῦ ἑνὸς\nὀνόματος δηλώσῃ τὴν τῆς συζυγίας\nκοινωνίαν. Ἐκ γὰρ τοῦ Λόγου καὶ τῆς Ζωῆς Ἄνθρωπος γίνεται καὶ Ἐκκλησία.\nΦῶς δὲ εἶπε τῶν ἀνθρώπων τὴν Ζωὴν, διὰ τὸ πεφωτίσθαι αὐτοὺς ὑπʼ αὐτῆς, ὃ\nδή ἐστι μεμορφῶσθαι καὶ πεφανερῶσθαι. Τοῦτο δὲ καὶ ὁ Παῦλος λέγει· Πᾶν\nγὰρ τὸ φανερούμενον φῶς ἐστιν. Ἐπεὶ τοίνυν ἐφανέρωσε καὶ ἐγέννησε τόν τε\nἌνθρωπον καὶ τὴν Ἐκκλησίαν ἡ Ζωὴ, φῶς εἰρῆσθαι εἴρηται αὐτῶν.\nΣαφῶς οὖν δεδήλωκεν ὁ Ἰωάννης διὰ τῶν λόγων τούτων, τά τε ἄλλα, καὶ τὴν\nτετράδα τὴν δευτέραν, Λόγον καὶ Ζωὴν, Ἄνθρωπον καὶ Ἐκκλησίαν. Ἀλλὰ μήν\nκαὶ τήν πρώτην ἐμήνυσε τετράδα· διηγούμενος\nγὰρ περὶ τοῦ\nΣωτῆρος, καὶ λέγων πάντα τὰ ἐκτὸς τοῦ πληρώματος δἰ αὐτοῦ\nμεμορφῶσθαι, καρπόν εἶναί φησιν αὐτὸν 1παντὸς τοῦ πληρώματος. Καὶ γὰρ\nφῶς εἴρηκεν αὐτὸν τὸ ἐν τῇ σκοτία φαινόμενον, καὶ μὴ καταληφθὲν ὑπʼ\nαὐτῆς, ἐπαιδὴ πάντα τὰ 2γενόμενα ἐκ τοῦ πάθους ἁρμόσας ἠγνοήθη ὑπ᾿\n3αὐτῆς. Καὶ οἱὸν δὲ, καὶ ἀλήθειαν, καὶ ζωὴν λέγει αὐτὸν καὶ λόγον σάρκα\nγενόμενον· οὗ τὴν δόξαν ἐθεασάμεθά, φησι, καὶ ἦν ἡ δόξα αὐτοῦ, 4οἵα ἦν ἡ\nτοῦ μονογενοῦς, ἡ ὑπὸ τοῦ πατρὸς\nδοθεῖσα αὐτῷ, 5πλήρης χάριτος καὶ ἀληθείας. Λέγει\n\nδὲ οὕτως· Καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν,\nκαὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρὸς, πλήρης\nχάριτος καὶ ἀληθείας. Ἀκριβῶς οὖν καὶ τὴν πρώτην ἐμήνυσε τετράδα·\n1Πατέρα εἰπὼν, καὶ Χάριν, καὶ τὸν\nΜονογενῆ, καὶ Ἀλήθειαν. Οὕτως ὁ Ἰωάννης περὶ τῆς πρώτης καὶ μητρός τῶν\nὅλων Αἰώνων ὀγδοάδος εἴρηκε. Πατέρα γὰρ εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ,\nκαὶ Ἀλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ 2.\n\n19. Ὁρᾷς, ἀγαπητὲ, τίν μέθοδον, ᾗ οἱ χρώμενοι φρεναπατοῦσιν ἑαυτοὺς,\nἐπηρεάζοντες τὰς γραφὰς, τὸ πλάσμα αὐτῶν ἐξ αὐτῶν συνιστάνειν\nπειρώμενοι. Διὰ τοῦτο γὰρ καὶ\nαὐτὸς αὐτὰς\nπαρεθέμην αὐτῶν 1τὰς λέξεις, ἵα ἐξ αὐτῶν κατανοήσῃς τὴν\nπανουργίαν τῆς μεθοδείας, καὶ τὴν πονηρίαν τῆς πλάνης. Πρῶτον μὲν γὰρ εἰ\nπροέκειτο Ἰωάννῃ τὴν ἄνω ὀγδοάδα μηνύσειν, τὴν τάξιν ἂν τετηρήκει τῆς\nπροβολῆς, καὶ τὴν πρώτην\nτετράδα σεβασμιωτάτην οὖσαν, καθὼς λέγουσιν, ἐν πρώτοις ἂν τεθείκει τοῖς\nὀνόμασι, καὶ οὕτως 2ἐπεζεύχθη τὴν δευτέραν, ἵνα διὰ τῆς τάξεως τῶν\nὀνομάτων ἡ τάξις δειχθῇ τῆς ὀγδοάδος· καὶ οὐκ ἂν μετὰ τοσοῦτον διάστημα,\nὡς ἐκλελησμένος, ἔπειτα ἀναμνησθεὶς, ἐπʼ ἐσχάτῳ πρώτης ἐμέμνητο\nτετράδος. Ἔπειτα δὲ καὶ τὰς συζυγίας σημᾶναι θέλων, καὶ τὸ τῆς Ἐκκλησίας\nοὐκ ἂν παρέλιπεν ὄνομα· ἀλλʼ ἢ καὶ ἐπὶ τῶν λοιπῶν συζυγιῶν ἠρκέσθη τῇ\nτῶν ἀῤῥένων προσηγορίᾳ, ὁμοίως δυναμένων κᾀκείνων συνυπακούεσθαι, ἵνα\nτὴν ἑνότητα διὰ πάντων ᾖ πεφυλακώς· suppl. ἢ εἰ τῶν λοιπῶν\nτὰς συζύγους\n\nκατέλεγε, καὶ τὴν τοῦ Ἀνθρώπου ἂν μεμηνύκει σύζυγον, καὶ\nοὐκ ἂν ἀφῆκεν ἐκ μαντείας ὑμᾶς λαμβάνειν τοὔνομα αὐτῆς. Φανερὰ οὗν ἡ τῆς\nἐξηγήσεως παραποίησις. Τοῦ γὰρ Ἰωάννου ἕνα Θεὸν παντοκράτορα, καὶ ἕνα\nμονογενῆ Χριστὸν Ἰησοῦν κηρύσσοντος, δἰ οὗ τὰ πάντα γεγονέναι λέγει,\nτοῦτον υἱὸν\nl. Λόγον Θεοῦ, τοῦτον Μονογενῆ, τοῦτον πάντων ποιητὴν, τοῦτον\nφῶς ἀληθινὸν φωτίζοντα πάντα ἄνθρωπον, τοῦτον κόσμου ποιητὴν, τοῦτον εἰς\nτὰ ἴδια ἐληλυθότα, τοῦτον αὐτὸν σάρκα γεγονότα, καὶ ἐσκηνωκότα ἐν ἡμίν·\nοὗτοι παρατρέποντες κατὰ τὸ πιθανὸν τὴν ἐξήγησιν, ἄλλον μὲν τὸν Μονογενῆ\nθέλουσιν εἶναι κατὰ τὴν προβολὴν, ὃν δὴ καὶ 2ἀρχὴν καλοῦσιν, ἄλλον δὲ\nτὸν Σωτῆρα γεγονέναι θέλουσι, καὶ ἄλλον τὸν Λόγον 3υἱὸν τοῦ Μονογενοῦς,\nκαὶ ἄλλον τὸν Χριστὸν εἰς ἐπανόρθωσιν τοῦ πληρώματος προβεβλημένον·\nκαὶ ἓν ἕκαστον τῶν εἰρημένων\nἄραντες ἀπὸ τῆς ἀληθείας, καταχρησάμενοι τοῖς ὀνόμασιν, εἰς τὴν ἰδίαν\nὑπόθεσιν μετήνεγκαν,\nὥστε κατ᾿ αὐτοὺς ἐν τοῖς τοσούτοις τὸν\nἸωάννην τοῦ Κυρίου Ἰησοῦ Χριστοῦ μνείαν suppl. μὴ ἂν\nποιεῖσθαι. Εἰ γὰρ Πατέρα εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ Ἀλήθειαν,\nκαὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ Ἐκκλησίαν, κατὰ τὴν ἐκείνων\nὑπόθεσιν περὶ τῆς πρώτης ὀγδοάδος εἴρηκεν, ἐν ᾗ οὐδέπω Ἰησοῦς, οὐδέπω\nΧριστὸς ὁ τοῦ Ἰωάννου διδάσκαλος. Ὅτι δὲ οὐ περὶ τῶν συζογιῶν αὐτῶν ὁ\nἈπόστολος εἴρηκεν, ἀλλὰ περὶ τοῦ Κυρίου ὑμῶν Ἰησοῦ Χριστοῦ, ὃν καὶ Λόγον\nοἶδε τοῦ Θεοῦ, αὐτὸς πεποίηκε φανερόν. Ἀνακεφαλαιούμενος γὰρ περὶ τοῦ\nεἰρημένου αὐτῷ 1ἄνω ἐν ἀρχῇ Λόγου, ἐπεξηγεῖται· Καὶ ὁ Λόγος σὰρξ\nἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Κατὰ δὲ τὴν ἐκείνων ὑπόθεσιν, οὐχ ὁ\nΛόγος σὰρξ ἐγένετο, ὅς γε οὐδὲ ἦλθέ ποτε ἐκτὸς Πληρώματος· ἀλλὰ ὁ τῆς\n2οἰκονομίας μεταγενέστερος τοῦ Λόγου Σωτήρ.\n\n20. Μάθετε οὖν ἀνόητοι, ὅτι Ἰησοῦς ὁ παθὼν ὑπὲρ ἡμῶκ, ὁ κατασκυνώσας ἐν ἡμῖν, οὗτος αὐτός ἐστιν ὁ Λόγος\nτοῦ Θεοῦ. Εἰ μὲν γὰρ ἄλλος τις τῶν Αἰώνων ὑπὲρ τῆς ὑμῶν αὐτῶν σωτηρίας\nσὰρξ ἐγένετο, εἰκὸς ἦν περὶ ἄλλου εἰρηκέναι τὸν Ἀπόστολον. Εἰ δὲ ὁ Λόγος\nὁ τοῦ Πατρὸς ὁ καταβὰς, αὐτός ἐστι καὶ ὁ ἀναβὰς, 1ὁ τοῦ μόνου Θεοῦ\nμονογενὴς υἱὸς, κατά τὴν τοῦ Πατρὸς εὐδοκίαν σαρκωθεὶς ὑπὲρ ἀνθρώπων, οὐ\nπερὶ ἄλλου τινὸς, οὐδὲ περὶ ὀγδοάδος τὸν λόγον 2ἐμπεποίηται, ἀλλʼ ἢ περὶ\nτοῦ Κυρίου Ἰησοῦ Χριστοῦ. Οὐδὲ γὰρ ὁ Λόγος κατʼ αὐτοὺς προηγουμένως σὰρξ\nγέγονε. Λέγουσι δὲ τὸν Σωτῆρα\nἐνδύσασθαι 1σῶμα ψυχικὸν ἐκ\nτῆς οἰκονομίας κατεσκευασμένον 2ἀῤῥήτῳ προνοίᾳ, πρὸς τὸ ὁρατὸν\nγενέσθαι, καὶ ψηλαφητόν. Σὰρξ δέ ἐστιν ἡ ἀρχαία ἐκ τοῦ χοῦ κατὰ τὸν Ἀδὰμ\nἡ γεγονυῖα πλάσις ὑπὸ τοῦ Θεοῦ, ἣν ἀληθῶς γεγονέναι τὸν Λόγον τοῦ Θεοῦ\nἐμήνυσεν ὁ Ἰωάννης. Καὶ λέλυται αὐτῶν πρώτη καὶ ἀρχέγονος ὀγδοάς. Ἑνὸς\nγὰρ καὶ τοῦ αὐτοῦ δεικνυμένου Λόγου, καὶ Μονογενοῦς, καὶ Ζωῆς, καὶ\nΦωτὸς, καὶ Σωτῆρος, καὶ Χριστοῦ, καὶ Υἱοῦ Θεοῦ, καὶ τούτου αὐτοῦ\nσαρκωθέντος ὑπὲρ ὑμῶν, λέλυται ἡ τῆς ὀγδοάδος σκηνοπηγία. Ταύτης δὲ λελυμένης, διαπέπτωκεν αὐτῶν\nπᾶσα ἡ ὑπόθεσις, ἣν 4ψευδῶς ὀνειρώττοντες 5κατατρέχουσι τῶν γραφῶν,\nἰδίαν ὑπόθεσιν ἀναπλασάμενοι. Ἔπειτα λέξεις καὶ ὀνόματα σποράδην κείμενα\nσυλλέγοντες, μεταφέρουσι, καθὼς προειρήκαμεν, ἐκ τοῦ\n\nκατὰ φύσιν εἰς τὸ παρὰ φύσιν· ὅμοια ποιοῦντες τοῖς\nὑποθέσαις τὰς τυχούσας αὐτοῖς προβαλλομένοις, ἔπειτα πειρωμένοις ἐκ τῶν\nὉμήρου ποιημάτων 1μελετᾷν αὐτὰς, ὥστε τοὺς ἀπειροτέρους δοκεῖν ἐπʼ\nἐκείνης τῆς ἐξ ὑπογυίου μεμελετημένης ὑποθέσεως Ὅμηρον τὰ ἔπη\nπεποιηκέναι, καὶ πολλοὺς συναρπάζεσθαι διὰ τῆς τῶν ἐπῶν συνθέτου\nἀκολουθίας, μὴ ἄρα ταῦθʼ οὕτως Ὅμηρος εἴη πεποιηκώς. Ὡς ὁ τὸν Ἡρακλέα\nὑπὸ Εὐρυσθέως ἐπὶ τὸν ἐν τῷ Ἅδῃ κύνα\nπεμπόμενον 2διὰ τῶν Ὁμηρικῶν στίχων γράφων οὕτως· (οὐδὲν γὰρ κωλύει\nπαραδείγματος χάριν ἐπιμνησθῆναι καὶ τούτων, ὁμοίας καὶ τῆς αὐτῆς οὔσης\nἐπιχειρήσεως τοῖς ἀμφοτέροις.)\n\nὩε εἰπὼν, ἀπέπεμπε δόμων βαρέα στενάχοντα\n\nΦῶθʼ Ἡρακλῆα, μεγάλων ἐπιΐστορα ἔργων,\n\nΕὐρυσθεὺς, Σθενέλοιο πάϊς Περσηϊάδαο\n\nἘξ Ἐρέβευς ἄξοντα κύνα στυγεροῦ Ἀΐδαο.\n\nΒῆ δʼ ἴμεν, ὥστε λέων ὀρεσίτροφος ἀλκὶ πεποιὼς,\n\nΚαρπαλίμως 1ἀνὰ ἄστυ· φίλοι δʼ 2ἀνά πάντες ἕποντο,\n\nΝύμφαι τʼ ἠΐθεσί τε, πολύτλητοὶ τε γέροντες,\n\n2Οἶετῤ ὀλοφυρόμενοι, ὡσεὶ θάνατόνδε κίοντα.\n\nἙρμείας δʼ 4ἀπέπεμπεν, ἰδέ γλαυκῶπις Ἀθήνη·\n\nἬιδεε γὰρ κατὰ θυμὰν ἀδελφεὸν, ὡς ἐπονεῖτο.\n\nΤίς οὐκ ἂν τῶν ἀπανούργων συναρπαγείη ὑπὸ τῶν ἐπῶν τούτων, καὶ\nνομίσειεν οὕτως αὐτὰ Ὅμηρον ἐπὶ ταύτης τῆς ὑποθέσεως πεποιηκέναι; Ὁ δʼ\nἔμπειρος τῆς Ὁμηρικῆς ὑποθέσεως ἐπιγνώσεται, suppl. μὲν τὰ ἔπη, τὴν\nδʼ ὑπόθεσιν οὐκ ἐπιγνώσεται, εἰδὼς ὅτι τὸ μέν τι αὐτῶν ἐστι\nπερὶ Ὀδοσσέως εἰρημένον, τὸ δὲ περὶ αὐτοῦ τοῦ Ἡρακλέος, τὸ δὲ περὶ\nΠριάμου, τὸ δὲ περὶ Μενελάου καὶ Ἀγαμέμνονος. Ἄρας δὲ αὐτὰ, καὶ ἓν\nἕκαστον ἀποδοὺς τῇ 5ἰδίᾳ, ἐκποδὼν\nποιήσει τὴν ὑπόθεσιν. Οὕτω δὲ καὶ ὁ\n\nκανόνα τῆς ἀληθείας ἀκλινῆ ἐν ἑαυτῷ κατέχων, 1ὃν διὰ τοῦ\nβαπτίσματος εἵληφε, τὰ μὲν ἐκ τῶν γραφῶν ὀνόματα, καὶ τὰς λέξεις, καὶ τὰς παραβολὰς\nἐπιγνώσεται, τὴν δὲ βλάσφημον ὑπόθεσιν ταύτην αὐτῶν οὐκ\nἐπιγνώσεται. Καὶ γὰρ εἰ τὰς ψηφῖδας γνωρίσει, ἀλλὰ τὴν ἀλώπεκα ἀντὶ τῆς\nβασιλικῆς εἰκόνος οὐ παραδέξεται· ἓν ἕκαστον δὲ τῶν εἰρημένων ἀποδοὺς\n\nτῇ ἰδίᾳ τάξει, καὶ προσαρμόσας τῷ τῆς ἀληθείας σωματίῳ,\nγυμνώσει καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν. Ἐπεὶ δὲ τῇ\nσκηνῇ ταύτῃ λείπει ἡ 1ἀπολύτρωσις, ἵνα τις τὸν 2μῖμον αὐτὸν l.\nαὐτῶν 3περαιώσας τὸν ἀνασκευάζοντα λόγον ἐπενεγκεῖν, l.\nἐπενέγκῃ, καλῶς ἔχειν ὑπελάβομεν ἐπιδείξαι πρότερον, ἐν οἶς οἱ\nπατέρες αὐτοὶ τοῦδε τοῦ 4μύθου διαφέρονται πρὸς ἀλλήλους, ὡς ἐκ διαφόρων\nπνευμάτων τῆς πλάνης ὄντες. Καὶ ἐκ τούτου γὰρ ἀκριβῶς συνιδεῖν ἔσται\nἐστι , καὶ 5πρὸ τῆς ἀποδείξεως, βεβαίαν τὴν ὑπὸ τῆς\nἘκκλησίας κηρυσσομένην ἀλήθειαν, καὶ τὴν ὑπὸ τούτων παραπεποιημένην\nψευδηγορίαν.\n\nΚεφ. β΄.\n\nἩ μὲν γὰρ Ἐκκλησία, καίπερ καθʼ ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν\nἈποστόλων, καὶ τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν εἰς 1ἕνα Θεὸν Πατέρα\nπαντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὰς θαλάσσας,\nκαὶ πάντα τὰ ἐν αὐτοῖς, πίστιν· καὶ εἰς ἕνα Χριστὸν Ἰησοῦν, τὸν υἱὸν τοῦ\nΘεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ὑμετέρας σωτηρίας· καὶ εἰς Πνεῦμα ἅγιον,\nτὸ διὰ τῶν προφητῶν κεκηρυχὸς 2τὰς οἰκονομίας, καὶ 3τὰς ἐλεύσεις,\nκαὶ τὴν ἐκ Παρθένου γέννησιν, καὶ τὸ πάθος, καὶ τὴν ἔγερσιν\n\nἐκ νεκρῶν, καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ ἠγαπημένου\nΧριστοῦ Ἰησοῦ τοῦ Κυρίου ὑμῶν, καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ δόξῃ τοῦ\nΠατρὸς παρουσίαν αὐτοῦ ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, καὶ ἀναστῆσαι\nπᾶσαν σάρκα πάσης ἀνθρωπότητος, ἵνα\nΧριστῷ Ἰησοῦ τῷ Κυρίῳ ὑμῶν, καὶ Θεῷ, καὶ Σωτῆρι, καὶ Βασιλεῖ, κατὰ τὴν\nεὐδοκίαν τοῦ Πατρὸς τοῦ ἀοράτου, πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων\nκαὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται αὐτῷ, καὶ κρίσιν δικαίαν\nἐν τοῖς πᾶσι ποιήσηται· τὰ μὲν πνευματικὰ τῆς πονηρίας, καὶ ἀγγέλους\nτοὺς παραβεβηκότας, καὶ ἐν ἀπο γεγονότας, καὶ τοὺς\nἀσεβεῖς, καὶ ἀδίκους, καὶ ἀνόμους, καὶ βλασφήμους τῶν ἀνθρώπων εἰς τὸ\nαἰώνιον πῦρ πέμψῃ· τοῖε δὲ δικαίοις, καὶ ὁσίοις, καὶ τὰς ἐντολὰς αὐτοῦ\nτετηρηκόσι, καὶ ἐν τῇ ἀγάπῃ\nαὐτοῦ διαμεμενηκόσι τοῖς μὲν ἀπʼ ἀρχῆς, τοῖς δὲ ἐκ μετανοίας, ζωὴν 1χαρισάμενος ἀφθαρσίαν\nδωρήσηται, καὶ δόξαν αἰωνίαν περιποιήσῃ.\n\nΚεφ. γ΄.\n\nΤΟΥΤΟ τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν, ὡς προέφαμεν, ἡ Ἐκκλησία, καίπερ ἐν\nὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει, ὡς 1ἔνα οἶκον οἰκοῦσα· καὶ\nὁμοίως πιστεύει τούτοις, ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν ἔχουσα καρδίαν, καὶ συμφώνως ταῦτα\nκηρύσσει, καὶ διδάσκει, καὶ παραδίδωσιν, ὡς ἓν στόμα κεκτημένη. Καὶ γὰρ\n2αἱ κατὰ τὸν κόσμον διάλεκτοι ἀνόμοιαι, ἀλλʼ ἡ δύναμις τῆς παραδόσεως\nμία καὶ ἡ αὐτή. Καὶ οὔτε αἱ 3ἐν Γερμανίαις ἱδρυμέναι ἐκκλησίαι ἄλλως\nπεπιστεύκασιν, ἢ ἄλλως παραδιδόασιν, οὔτε ἐν\nταῖς\n1Ἰβηρίαις, οὔτε ἐν 2Κελτοῖς, οὔτε κατὰ τὰς ἀνατολὰς, οὔτε\nἐν Αἰγύπτῳ, οὔτε ἐν Λιβύῃ, οὔτε αἱ 3κατὰ μέσα τοῦ κόσμου ἱδρυμέναι· ἀλλʼ\nὥσπερ ὁ ἥλιος, τὸ κτίσμα τοῦ Θεοῦ, ἐν ὅλῳ τῷ κόσμῳ εἷς καὶ ὁ αὐτὸς, οὕτω\nκαὶ τὸ κήρυγμα τῆς\n\nἀληθείας πανταχῇ φαίνει καὶ φωτίζει 1πάντας ἀνθρώπους τοὺς βουλομένους\nεἰς ἐπίγνωσιν ἀληθείας ἐαθεῖν. Καὶ οὔτε ὁ πάνυ 2δυνατὸς ἐν λόγῳ τῶν ἐν\nταῖς ἐκκλησίαις προεστώτων, ἕτερα τούτων ἐρεῖ· οὐδεὶς γὰρ ὑπὲρ τὸν διδάσκαλον· οὔτε ὁ\nἀσθενὴς ἐν τῷ λόγῳ ἐλαττώσει τὴν παράδοσιν. Μιᾶς γὰρ καὶ τῆς αὐτῆς\nπίστεως οὔσης, οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος εἰπεῖν ἐπλεόνασεν, οὔτε\nὁ τὸ ὀλίγον, ἠλαττόνησε.\n\nΚεφ. δ΄.\n\nΤΟ δὲ πλεῖον ἔλαττον κατὰ σύνεσιν εἰδέναι τινὰς, οὐκ ἐν τῷ τὴν ὑπόθεσιν\nαὐτὴν ἀλλάσσειν γίνεται, καὶ ἄλλον Θεὸν παρεπινοεῖν παρὰ τὸν δημιουργὸν,\nκαὶ ποιητὴν, καὶ τροφέα τοῦδε τοῦ παντὸς, 3ὡς μὴ ἀρκουμένους τούτους, ἢ\nἄλλον\nΧριστὸν, ἢ ἄλλον Μονογενῆ· ἀλλὰ ἐν τῷ τὰ ὅσα ἐν\nπαραβολαῖς εἴρηται προσεπεργάζεσθαι, καὶ οἰκειοῦν τῇ τῆς πίστεως\nὑποθέσει· καὶ ἐν τῷ τήν τε πραγματείαν καὶ οἰκονομίαν τοῦ Θεοῦ, τὴν ἐπὶ\nτῇ ἀνθρωπότητι γενομένην, ἐκδιηγεῖσθαι· καὶ ὅτι ἐμακροθόμησεν ὁ Θεὸς ἐπί\nτε τῇ 2τῶν παραβεβηκότων ἀγγέλων ἀποστασία, καὶ ἐπὶ τῇ παρακοῇ τῶν\nἀνθρώπων, σαφηνίζειν· καὶ διὰ τί τὰ μὲν πρόσκαιρα, τὰ δὲ αἰώνια, καὶ τὰ\nμὲν οὐράνια, τὰ δὲ ἐπίγεια 3εἷς καὶ ὁ αὐτὸε Θεὸς πεποίηκεν, ἀπαγγέλλειν·\nκαὶ διὰ τί ἀόρατος ὢν ἐφάνη τοῖς\n\nπροφήταις ὁ Θεὸς, οὐκ ἐν μιᾷ ἰδέᾳ, ἀλλὰ ἄλλως ἄλλοις, συνιεῖν· καὶ διὰ\nτί διαθῆκαι πλείοις γεγόνασι τῇ ἀνθρωπότητι μηνύειν, καὶ τίς ἑκάστης τῶν\nδιαθηκῶν ὁ χαρακτὴρ, διδάσκειν καὶ διά τί συνέκλεισε 1πάντα ita\niii. 22 εἰς ἀπείθειαν ὁ Θεὸς, ἵνα τοὺς πάντας ἐλεήση,\nἐξερευνᾷν· καὶ διὰ τί ὁ λόγος τοῦ Θεοῦ σὰρξ ἐγένετο, καὶ ἔπαθεν,\n2εὐχαριστεῖν· καὶ διὰ τί ἐπ᾿\nἐσχάτων τῶν καιρῶν ἡ παρουσία τοῦ υἱοῦ τοῦ Θεοῦ, τουτέστιν ἐν τῷ τέλει\nἐφάνη ἡ ἀρχὴ, ἀπαγγέλλειν· καὶ περὶ τοῦ τέλους καὶ τῶν μελλόντων, ὅσα τε\nκεῖται ἐν ταῖς γραφαῖς, ἀναπτύσσειν· καὶ τί ὅτι τά ἀπεγνωσμένα ἔθνη\nσυγκληρονόμα καὶ σύσσωμα, καὶ συμμέτοχα τῶν ἁγίων πεποίηκεν ὁ Θεὸς, μὴ\nσιωπᾷν· καὶ πῶς τὸ θνητὸν τοῦτο σαρκίον ἐνδύσεται ἀθανασίαν, καὶ τὸ\nφθαρτὸν ἀφθαρσίαν, διαγγέλλειν· πῶς τε 3ἐρεῖ,\nὉ οὐ λαὸς,\nλαὸς, καὶ ἡ οὐκ ἠγαπημένη, ἠγαπημένη, καὶ πῶς Πλείονα τῆς ἐρήμου τὰ τέκνα\nμᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα, κηρύσσειν. Ἐπὶ τούτων γὰρ καὶ ἐπὶ τῶν\nὁμοίων αὐτοῖς ἐπεβόησεν ὁ Ἀπόστολος· Ὦ βάθος πλούτου καὶ σοφίας καὶ\nγνώσεως Θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνοξιχνίαστοι αἱ\nὁδοὶ αὐτοῦ. Ἀλλὰ οὐκ ἐν τῷ ὑπὲρ τὸν κτιστὴν καὶ Δημιουργὸν Μητέρα τούτων\nκαὶ αὐτοῦ Ἐνθύμησιν Αἰῶνος πεπλανημένου παρεπινοεῖν, καὶ εἰς τοσοῦτον\nἥκειν βλασφημίας· οὐδὲ suppl. ἐν τῷ τὸ ὑπὲρ ταύτην πάλιν\nΠλήρωμα, τὸν μὲν ἕνα, νῦν δὲ ἀνήριθμον φῦλον Αἰώνων ἐπιψεύδεσθαι, καθὼς\nλέγουσιν οὗτοι οἱ ἀληθῶς ἔρημοι θείας συνέσεως διδάσκαλοι· τῆς οὔσης\nἘκκλησίας πάσης μίαν καὶ τὴν αὐτὴν πίστιν ἐχούσης εἰς πάντα τὸν κόσμον,\nκαθὼς προέφαμεν.\n\nΚεφ. ε΄.\n\n1. ἼΔΩΜΕΝ νῦν καὶ τὴν τούτων ἄστατον l. ἀσύστ.\nγνώμην δύο που καὶ τριῶν\nὄντων, πῶς περὶ τῶν αὐτῶν οὐ τὰ αὐτά λέγουσιν, ἀλλὰ τοῖς πράγμασι καὶ\nτοῖς ὀνόμασιν ἐναντία ἀποφαίνονται· Ὁ μὲν γὰρ 1πρῶτος, ἀπὸ τῆς λεγομένης\nγνωστικῆς αἱρέσεως τὰς 2ἀρχὰς εἰς 3ἴδιον χαρακτῆρα διδασκαλείου\nμεθαρμόσας Οὐαλεντῖνος, οὕτως 1ἐξηροφόρησεν, ὁρισάμενος\nεἶναι 2δοάδα ἀνονόμαστον, ἧς τὸ μέν τι καλεῖσθαι Ἄῤῥητον,\nτὸ δὲ Σιγήν. Ἔπειτα ἐκ ταύτης τῆς 3δυάδος δευτέραν δυάδα\n\nπροβεβλῆσθαι, ἧς τὸ μέν τι Πατέρα ὀνομάζει, τὸ δὲ Ἀλήθειαν. Ἐκ δὲ τῆς τετράδος ταύτης\nκαρτοφορεῖσθαι Λόγον καὶ Ζωὴν, Ἄνθρωπον καὶ Ἐκκλησίαν· εἶναί τε ταύτην\nὀγδοάδα πρώτην. Καὶ ἀπὸ μὲν τοῦ Λόγου καὶ τῆς Ζωῆς δέκα δυνάμεις λέγει\nπροβεβλῆσθαι, καθὼς προειρήκαμεν· ἀπὸ δὲ τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας\nδώδεκα, ὧν μίαν ἀποστᾶσαν καὶ ὑστερήσασαν, τὴν λοιπὴν πραγματείαν πεποιῆσθαι. Ὅρους τε δύο ὑπέθετο,\nἕνα μὲν μεταξὺ τοῦ Βυθοῦ καὶ τοῦ λοιποῦ Πληρώματος, διορίζοντα τοὺς\nγεννητοὺς Αἰῶνας ἀπὸ τοῦ ἀγεννήτου Πατρός· ἕτερον δὲ τὸν ἀφορίζοντα αὐτῷ\nαὐτῶν τὴν μητέρα ἀπὸ τοῦ Πληρώματος. Καὶ τὸν Χριστὸν δὲ\nοὐκ ἀπὸ τῶν ἐν τῷ Πληρώματι Αἰώνων προβεβλῆσθαι, ἀλλὰ ὑπὸ τῆς μητρὸς,\nἔξω 1 suppl. δὲ γενομένης, κατὰ τὴν γνώμην τῶν κρειττόνων\nἀποκεκυῆσθαι μετὰ σκιᾶς τινος. Καὶ τοῦτον μὲν, ἅτε ἄρρενα ὑπάρχοντα,\nἀποκόψαντα ἀφʼ ἑαυτοῦ τὴν σκιὰν, ἀναδραμεῖν εἰς τὸ Πλήρωμα. Τὴν δὲ\nμητέρα ὑπολειφθεῖσαν μετὰ τῆς σκιᾶς, κεκενωμένην τε τῆς πνευματικῆς\nὑποστάσεως, ἕτερον\nυἱὸν προενέγκασθαι· καὶ τοῦτον εἶναι\nτὸν Δημιουργὸν, ὃν καὶ παντοκράτορα λέγει τῶν ὑποκειμένων.\nΣυμπροβεβλῆσθαι δὲ αὐτῷ καὶ ἄριστον l. ἀριστερὸν ἄρχοντα\nἐδογμάτισεν, ὁμοίως τοῖς ῥηθησομένοις ὑφʼ ἡμῶν ψευόωνύμως Γνωστικοῖς.\nΚαὶ τὸν Ἰησοῦν ποτὲ μὲν ἀπὸ τοῦ συσταλέντος ἀπὸ τῆς μητρὸς αὐτῶν,\nσυναναχυθέντος ad. τε τοῖς ὅλοις προβεβλῆσθαί φησι, τουτέστι\nτοῦ Θελητοῦ· ποτὲ δὲ ἀπὸ τοῦ ἀναδραμόντος εἰς τὸ Πλήρωμα, τουτέστι τοῦ\nΧριστοῦ· ποτὲ δὲ ἀπὸ τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας. Καὶ τὸ Πνεῦμα δὲ τὸ\nἅγιον ὑπὸ τῆς 1Ἐκκλησίας Ἀληθείας φησὶ προβεβλῆσθαι εἰς\nἀνάκρισιν καὶ καρποφορίαν τῶν Αἰώνων, ἀοράτως εἰς αὐτοὺς εἰσιόν· δἰ οὗ\nτοὺς Αἰῶνας καρποφορεῖν τὰ φυτὰ τῆς ἀληθείας.\n\n2. 3Σεκοῦνδος λέγει εἶ- Σεκοῦνδος μέν τις κατὰ ναι τὴν πρώτην ὀγδοάδα, τὸ αὐτὸ\nἅμα τῷ Πτολεμαίῳ τετράδα δεξιὰν καὶ τετράδα γενόμενος, οὗτος λέγει\nτετράἀριστεράν, οὕτως παραδιδοὺς δα εἶναι δεξιὰν καὶ τετράδα\n\nκαλεῖσθαι, 1τὴν μὲν μίαν φῶς, δὲ ἄλλην σκότος· τὴν δὲ ἀποστᾶσάν τε καὶ\nὑστερήσασαν δύναμιν μὴ εἶναι ἀπὸ τῶν τριάκοντα Αἰώνων, (ἀλλὰ) ἄλλος ἀριστερὰν καὶ φῶς\nκαὶ σκότὴν τος· καὶ τὴν\nἀποστᾶσαν δὲ καὶ ὑστερήσασαν δύναμιν οὐκ ἀπὸ τῶν τριάκοντα Αἰώνων λέγει\nγεγενῆσθαι, ἀλλʼ ἀπὸ· τῶν καρπῶν αὐτῶν. Ἄλλος\n\nἐπὶ τὸ ὑψηλότερον καὶ γνωστικώτερον\nἐπεκτεινόμενος, τὴν πρώτην τετράδα οὕτως· Ἔστι\nτις πρὸ πάντων προαρχὴ, προανεννόητος, ἄῤῥητός τε καὶ ἀνονόμαστος, ἣν\nἐγὼ μονότητα ἀριθμῶ. Τατῃ δέ τις ἐπιφανὴς διδάσκαλος αὐτῶν\n\nοὕτως λέγει· Ἦν ἡ πρώτη ἀρχὴ ἀνεννόητος, ἀῤῥητός\nτε καὶ ἀνονόμαστος, ἣν μονότητα καλεῖ· ταύτῃ δὲ\n\nτῇ μονότητι συνυπάρχει δύναμις, ἣν καὶ αὐτὴν ὀνομάζω ἑνότητα. Αὕτη ἡ\nἑνότης, ἥ τε μονότης, τὸ ἓν οὖσαι, προήκαντο, 1μὴ προέμεναι, ἀρχὴν ἐπὶ\nπάντων νοητὴν, ἀγέννητόν τε καὶ ἀόρατον, ἣν ἀρχὴν ὁ λόγος μονάδα καλεῖ.\nΤαύτῃ τῇ μονάδι συνυπάρχει δύναμις ὁμοούσιος αὐτῇ, ἣν καὶ αὐτὴν ὀνομάζω\nτὸ ἕν. Αὗται αἱ δυνάμεις, ἥ τε μονότης καὶ ἑνότης, τε καὶ τὸ ἓν,\nπροήκαντο τὰς λοιπὰς προβολὰς τῶν\nσυνυπάρχ ειν δύναμιν, ἣν ὀνομάζει ἑνό τοτα . Αὕτη ἡ\nἑνότης εἴτε ἥ τε μονότης προήκαντο, καντο, μὴ προέμεναι,\nἀρχὴν ἐπὶ πάντων νοητῶν ἀγέννητόν τε καὶ ἀόρατον, ἣν μονάδα καλεῖ. Ταύτῃ τῇ δυνάμει συνυπάρχει δύναμις\nὁμοούσιος αὐτῇ, ἣν καὶ αὐτὴν ὀνομάζω τὸ ἕν. Αὗται αἱ τέσσαρες δυνάμεις\n\nπροήκαντο τὰς λοιμονάς πὰς τῶν αἰώνων προβολάς.\n\nΑἰώνων. Ἰοῦ ἰοῦ, καὶ φεῦ φεῦ. Τὸ τραγιὸν γὰρ ὡς\nἀληθῶς1 ἐπειπεῖν ἔστιν ἐπὶ τῇ τοιαύτῃ2 σιμφορᾷ τῶν τὰ γελοιώδη\nταῦτα γεγραφότων τῆς τοιαύτης ὀνοματοποιΐας, καὶ τῇ τοσαύτῃ τόλμῃ, ὡς\nἀπερυθριάσας τῷ ψεύσματι αὐτοῦ ὄνομα ὀνόματα τέθεικεν· ἐν γὰρ\nτῷ λέγειν, ἔστι τις προαρχὴ πρὸ πάντων, προανεννόητος, ἣν ἐγὼ μονάδα\n\nμονότητα καλῶ· καὶ πάλιν, ταύτῃ τῇ μονάδι μονότητι\nσυνυπάρχει δύναμις, ἣν καὶ αὐτὴν ἑνότητα ὀνομάζω· σαφέστατα, ὅτι τε\nπλάσμα πλάσματα αὐτοῦ ἐστι τὰ εἰρημένα, ὡμολόγηκε, καὶ ὅτι\nαὐτὸς ὀνόματα τέθεικε τῷ πλάσματι, ὑπὸ μηδενὸς πρότερον ἄλλου τεθειμένα.\nΚαὶ σαφές ἐστιν, ὅτι αὐτὸς ταῦτα τετόλμηκεν ὀνοματοποιῆσαι· καὶ εἰ μὴ\nπαρῆν τῷ βίῳ αὐτὸς, οὐκ ἂν ἡ ἀλήθεια εἶχεν ὄνομα. Οὐδὲν οὖν κωλύει, καὶ\nἄλλον τινὰ ἐπὶ τῆς αὐτῆς ὑποθέσεως οὕτως ὁρίσασθαι 3ὀνόματα.\n\n3. 1Ἄλλοι δὲ πάλιν αὐτῶν τὴν πρώην καὶ ἀρχέγονον ὀγδοάδα τούτοις τοῖς\nὀνόμασι κεκλήκασι· πρῶτον προαρχὴν, 3. Ἄλλοι δὲ πάλιν αὐτῶν τὴν πρώτην καὶ\nἀρχαιόγονον ἀρχέγονον ὀγδοάδα τούτοις τοῖς ὀνομάσιν ἐκάλεσαν\n\nἔπειτα ἀνεννόητον, τὴν δὲ τρίτην ἄῤῥητον, καὶ τὴν τετάρτην\nἀόρατον· καὶ ἐκ μὲν τῆς πρώτης Προαρχῆς προβεβλῆσθαι πρώτῳ καὶ πέμπτῳ\n\nἀρχὴν, ἐκ δὲ τῆς 1 ἀρχῆς τῆς\nἀνεννοήτου δευτέρῳ καὶ ἕκτῳ τόπῳ ἀκατάληπτον, ἐκ δὲ τῆς ἀῤῥήτου τρίτῳ\nκαὶ ἑβδόμῳ τόπῳ ἀνονόμαστον, ἐκ δὲ τῆς ἀοράτου ἀγέννητον, πλήρωμα τῆς\nπρώτης ὀγδοάδος. Ταύτας βούλονται τὰς δυνάμεις προϋπάρχειν τοῦ τετάρτην ἀόρατον. Καὶ ἐκ μὲν τῆς πρώτης\nπροαρχῆς προβεβλῆσθαι πρώτῳ καὶ πέμπτῳ τόπῳ ἀρχήν· ἐκ δὲ τῆς ἀνεννοήτου,\nδευτέρῳ καὶ ἕκτῳ ἀκατάληπτον· ἐκ δὲ τῆς ἀῤῥήτου τρίτῳ καὶ ἑβδόμῳ τόπῳ,\nἀνονόμαστον· ἐκ δὲ τῆς ἀοράτου, ἀγέννητον, πλήρωμα τῆς πρώτης ὀγδοάδος.\nΤαύτας βούλονται τὰς δυνάμεις προϋπάρχειν τοῦ Βυθοῦ καὶ τῆς\nΣι γῆς Βυθοῦ καὶ τῆς Σιγῆς, ἵνα\nτελείων τελειότεροι φανῶσιν ὄντες, καὶ Γνωστικῶν γνωστικώτεροι· πρὸς οὓς\nδικαίως ἄν τις ἐπιφωνήσειεν· ληρολόγοι σοφισταί. Καὶ γὰρ περὶ αὐτοῦ\n\nτοῦ Βυθοῦ πολλαὶ καὶ διάφοροι γνῶμαι παῤ αὐτοῖς. Οἱ μὲν γὰρ αὐτὸν ἄζυγον\nλέγουσι, 1αήτε ἄῤῥενα, θήλειαν, 2μήτε ὅλως ὄντα τι. Ἄλλοι δὲ ἀῤῥενόθηλυν\nαὐτὸν λέγουσιν εἶναι, ἑρμαφροδίτου φύσιν αὐτῷ περιάπτοντες. Ἄλλοι δὲ\nπερὶ αὐτοῦ τοῦ Βυθοῦ\nἀδιαφόρως κινούκενοι, οἱ μὲν αὐτὸν ἄζυγον λέγουσι, μήτε μήτε ἄῤῥενα μήτε\nθῆλυν, ἄλλοι δὲ τὴν Σιγὴν θήλειαν αὐτῷ συμπαρεῖναι, καὶ εἶναι ταύτην\nπρώτην συζυγίαν. Σιγὴν δὲ πάλιν ἄλλοι συνευνέτιν αὐτῷ προσάπτουσιν, ἵνα\nγένηται πρώτη συζογία.\n\nΚεφ. ζ΄.\n\n1. ΟΥΤΟΣ τοίνυν ὁ Πτολεμαῖος, καὶ οἱ σὺν αὐτῷ, ἔτι ἐμπειρότερος ὑμίν τοῦ\nἑαυτῶν διδασκάλου προελήλυθε, δύο γὰρ\nοὗτοςσυζύγους τῷ Θεῷ, τῷ παῤ αὐτοῖς Βυθῷ καλουμένῳ, ἐπενόησέ τε καί\nἐχαρίσατο. Ταύτας δὲ καὶ διαθέσεσιν lege διαθέσεις ἐκάλεσεν,\nἜννοιάν τε καὶ Θέλημα. Πρῶτον γὰρ\nἐνενοήθη προβαλεῖν, φησὶν, εἶτα\nἠθέλησε. δύο διαθέσεων τούτων, ἢ καὶ δυνάμεων, τῆς Ἐννοίας καὶ τῆς\nΘελήσεως, ὥστε συγκραθεισῶν εἰς ἀλλήλας, τῇ προβολῇ τοῦ Μονογενοῦς καὶ\nτῆς Ἀληθείας\n\n1. 1ΟΙ δὲ περὶ τὸν Πτολεμαῖον, δύο συζύγους αὐτὸν ἔχειν λέγουσιν, ἃς καὶ\nδιαθέσεις καλοῦσιν, ἔννοιαν καὶ θέλησιν. Πρῶτον γὰρ ἐνενοήθη τι\nπροβαλεῖν, ὥς φασιν, ἔπειτα ἠθέλησε. Διὸ καὶ τῶν Διὸ καὶ τῶν δύο τούτων\nδιαθέσεων καὶ δυνάμεων, τῆς τε ἐννοίας καὶ τῆς θελήσεως, ὥσπερ κραθεισῶν\nεἰς ἀλλήλας, ἡ προβολὴ τοῦ τε Μονογενοῦς καὶ τῆς Ἀληθείας κατὰ συζυγίαν\n\nκατὰ συζογίαν ἐγένετο. Οὕστινας τύπους καὶ εἰκόνας τῶν δύο\nδιαθέσεων τοῦ Πατρὸς προελθεῖν, τῶν ἀοράτων ὁρατοῦ μὲν Θελήματος τὴν\nἈλήθειαν, τῆς δὲ Ἐννοίας τὸν Νοῦν, καὶ διὰ τούτου τοῦ Θελήματος, ὁ μὲν\nἄῤῥην εἰκὼν τῆς ἀγεννήτου Ἐννοίας γέγονεν, ὁ δὲ θῆλυς τοῦ Θελήματος· τὸ\nΘέλημα τοίνυν δύναμις ἐγένετο τῆς Ἐνοίας. Ἐνενόει μὲν γὰρ ἡ Ἔννοια τὴν\nπροβολήν· οὐ μέντοι προβαλεῖν αὐτὴ καθʼ ἑαυτὴν ἠδύνατο ἃ ἐνενόει. Ὅτε δὲ\nἡ τοῦ Θελήματος δύναμις ἐπεγένετο, τότε ὃ ἐνενόει ἐνενοεῖτο\nπροέβαλε\n\nἐγένετο· ὡς οὕς τινας τύπους καὶ\nεἰκόνας τῶν δύο διαθέσεων τοῦ Πατρὸς διελθεῖν ἐκ τῶν ἀοράτων ὁρατὰς, τοῦ\nμὲν Θελήματος 1τὸν Νοῦν, τῆς δὲ Ἐννοίας τὴν Ἀλήθειαν· καὶ διὰ τοῦτο τοῦ\nἐπιγεννητοῦ Θελήματος, ὁ ἀῤῥενικός· l. ὀ ἄῤῥην μὲν εἰκών· τῆς\nδὲ ἀγεννήτου Ἐννοίας ὁ θῆλυς, ἐπὶ ἐπεὶ τὸ Θέλημα ὥσπερ\nδύναμις ἐγένετο τῆς Ἐνοίας. Ἐννοεῖν ἐνενόει μὲν γὰρ ἀεὶ ἡ\nἜννοια τὴν προβολὴν, οὐ μέντοι γε προβάλλειν αὐτὴν αὐτὴ κατʼ\nαὐτὴν καθ᾿ ἑαυτὴν ἠδύνατο, ἀλλὰ ἅ ἐνενοεῖτο\nἐνενόει. Ὃτε δὲ τοῦ Θελήματος δύναμις τότε ἐνενοεῖτο προβάλλει ὁ ἐνενοεῖτο\nπροέβαλε\n\nἢ περὶ τοῦ τῶν ὅλων δεσπότου· ὃς ἅμα\n1τῷ νοηθῆναι καὶ ἐπιτετελεκέναι αι d. τοῦθʼ ὅπερ\nἠθέλησε, καὶ ἅμα τῷ θελῆσαι καὶ ἐννοεῖται τοῦθʼ ὅπερ καὶ ἠθέλησε, τοῦτο\nἐννοούμενος, ὃ καὶ θέλει, καὶ τότε θέλων, ὅτε ἐννοεῖται, ὅλος ἔννοια ὢν,\n2ὅλος θέλημα, ὅλος νοῦς, ὅλος φῶς Epiphan. ὅλος ὀφθαλμὸς,\nὅλος ἀκοὴ, ὅλος πηγὴ πάντων τῶν ἀγαθῶν.\n\n2. 3τὴν πρώτην ὀγδοάδα, οὐ καθʼ ὑπόβασιν ἄλλον\nὑπὸ\nἄλλου Αἰῶνα προβεβλῆσθαι, ἀλλʼ ὁμοῦ\nκαὶ 4εἰς ἅπαξ τὴν τῶν ἓξ Αἰώνων\nπροβολὴν ὑπὸ τοῦ Προπάτορος καὶ τῆς Ἐννοίας αὐτοῦ τετέχθαι, ὡς 5αὐτὸς\nμαιωσάμενος, διαβεβαιοῦται. Καὶ οὐκέτι ἐκ Λόγου καὶ Ζωῆς Ἄνθρωπον καὶ\nἘκκλησίαν, καὶ ἐξ Ἀνθρώπου, ὡς οἱ ἄλλοι l. ὡς οἱ ἄλλοι· ἀλλʼ ἐξ\nἈνθρώπου .\n\nκαὶ Ἐκκλησίας Λόγον καὶ Ζωήν φασι τετέχθαι αὐτὸς καὶ οἱ\nεὐίοῦ· ἀλλὰ ἑτέρῳ τρόπῳ τοῦτο λέγουσιν· ὅτι ὅπερ ἐνενοήθη προβαλεῖν ὁ\nΠροπάτωρ, τοῦτο Πατὴρ ἐκλήθη· ἐπεὶ δὲ ὁ προεβάλετο ἀλήθεια\n1 ἀληθῆ ἦν, τοῦτο Ἀλήθεια ὠνομάσθη· ὅτε οὖν ἠθέλησεν\nἐπιδεῖξαι αὐτὸν 1 ἑαυτὸν , τοῦτο Ἄνθρωπος ἐλέχθη· οὓε δὲ\n2προελογίσατο ὅτε προέβαλε, τοῦτο Ἐκκλησία ὠνομάσθη· καὶ ὁ Ἄνθρωπος 3τὸν\nΛόγον, οὗτός ἐστιν ὁ πρωτότοκος Υἱός· ἐπακολουθεῖ δὲ τῷ Λόγῳ καὶ Ζωή·\nκαὶ οὕτως πρώτη Ὀγδοὰς συνετελέσθη.\n\n3. Πολλὴ δὲ μάχη παῤ αὐτοῖς καὶ περὶ τοῦ Σωτῆρος. Οἱ μὲν γὰρ αὐτὸν ἐκ\nπάντων γεγονέναι λέγουσι· διὸ καὶ Εὐδοκητὸν καλεῖσθαι, ὅτι πᾶν τὸ\nπλήρωμα ηὐδόκησεν 4 δἰ αὐτοῦ δοξάσαι τὸν Πατέρα . Οἱ δὲ ἐκ\nμόνων τῶν δέκα Αἰώνων, τῶν ἀπὸ Λόγου καὶ Ζωῆς, προβεβλῆσθαι αὐτὸν\nλέγουσι, 5τὰ προγονικὰ\n\nὀνόματα διασώζοντα. Οἱ δὲ ἐκ τῶν\nδεκαδύο Αἰώνων τῶν ἐκ τοῦ Ἀνθρώπου καὶ Ζωῆς l. Ἐκκλησίας\nγενομένων· καὶ διὰ τοῦτο υἱὸν Ἀνθρώπου adj. ἑαυτὸν ὁμολογεῖ,\nὡσανεὶ ἀπόγονον Ἀνθρώπου. Οἱ δὲ ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου Πνεύματος\n1 τῶν εἰς στήριγμα τοῦ Πληρώκατος 1 Int.\nπροβεβλημένων γεγονέναι λέγουσιν αὐτόν· καὶ διὰ τοῦτο Χριστὸν\nλέγεσθαι αὐτὸν, τὴν τοῦ Πατρὸς, ἀφʼ οὗ προεβλήθη, G. 56.\nδιασώζοντα προσηγορίαν. 2Ἄλλοι δὲ, ὡς εἰπεῖν, τινες ἐξ αὐτῶν ῥαψωδοὶ,\nτὸν Προπάτορα τῶν ὅλων, καὶ Προάρχον, καὶ Προανεννόητον Ἄνθρωπον λέγουσι\nκαλεῖσθαι· καὶ τοῦτ᾿ εἶναι τὸ μέγα καὶ ἀπόκρυφον μυστήριον, ὅτι ἡ ὑπὲρ\nτὰ ὅλα δύναμις\n\nκαὶ ἐμπεριεκτικὴ τῶν πάντων Ἄνθρωπος καλεῖται· καὶ διὰ τοῦτο υἱὸν\nἀνθρώπου ἑαυτὸν λέγειν τὸν Σωτῆρα.\n\nΚεφ. ζ΄.\n\n1. Μάρκος δέ τις γύναια καὶ ἄνδρας ὑπʼ αὐτοῦ\nπεπλανημένα τε καὶ πεπλανημένους ἐπηγάγετο, ὑποληφθεὶς ὁ ἐλεεινὸς\nδιορθωτὴς εἶναι τῶν προειρημένων ἀπατεώνων, μαγικῆς ὑπάρχων κυβείας\nἐμπειρότατος. Ἀπατήσας δὲ τοὺς προειρημένους πάντας καὶ τὰς προειρημένας\nπροσέχειν αὐτῷ, ὡς γνωστικωτάτῳ, καὶ δύναμιν τὴν μεγίστην ἀπὸ τῶν\nἀοράτων καὶ ἀκατονομάστων τόπων\n\nἌλλος δέ τις διδάσκαλος αὐτῶν Μάρκος μαγικῆς ἔμπειρος, ἃμὲν διὰ κυβείας δώρων\nκαὶ ἐπῳδῶν ἃ δὲ καὶ διὰ δαιμόνων ἠπάτα πολλούς. Οὗτος\nἔλεγεν ἐν αὐτῷ τὴν μεγίστην ἀπὸ τῶν ἀοράτων καὶ ἀκατονομάστων τόπων\nεἶναι δύναμιν. Καὶ δὴ πολλάκις λαμβάνων ποτήριον κ.τ.λ. infra not. 3, p.\n115.\n\nἔχοντι, ὡς πρόδρομος ὢν\nἀληθῶς τοῦ 1Ἀντιχρίστου ἀποδέδεικται. Τὰ γὰρ 2Ἀναξιλάου παίγνια\nτῇ τῶν λεγομένων μάγων πανουργία, συμμίξας, δἰ αὐτῶν φαντάζων τε καὶ\nμαγεύων, εἰς ἔκπληξιν τοὺς ὅρωντάς τε καὶ πειθομένους αὐτῷ\nπεριέβαλεν Οἱ δὲ τὰ ἀπὸ περιεργίας ὁρῶντες\nδοκοῦσι δυνάμεις τινὰς ἐν χερσὶν αὐτοῦ ἐπιτελεῖσθαι Τὸν γὰρ νοῦν καὶ αὐτοὶ ἀπολέσαντες οὐχ ὁρῶσι μὴ\nγινώσκοντες δοκιμάσαι, ὅτι ἀπὸ μαγείας ἡ σύστασις τοῦ παῤ αὐτοῦ\nπαιγνίου, ὡς ἔπος εἰπεῖν, ἐπιτελεῖται.\n\n2. 3Ποτήρια οἴνῳ 4κεκραμένα προσποιούμενος εὐχαριστεῖν,\n\nκαὶ ἐπὶ πλέον ἐκτείνων τὸν λόγον τῆς ἐπικλήσεως, πορφύρεα\nμαὶ ἐρυθρὰ ἀναφαίνεσθαι ποιεῖ· ὡς δοκεῖν τὴν ἀπὸ τῶν ὑπὲρ τὰ ὅλα 1Χάριν\nτὸ οἷμα τὸ ἑαυτῆς στάζειν ἐν ἐκείνῳ τῷ ποτηρίῳ διὰ τῆς ἐπικλήσεως αὐτοῦ,\nκαὶ ὑπεριμείρεσθαι τοὺς παρόντας ἐξ ἐκείνου γεύσασθαι τοῦ πόματος, ἵνα\nκαὶ εἰς αὐτοὺς ἐπομβρήσῃ ἡ διὰ τοῦ μάγου τούτου κληϊζομένη Χάρις. Πάλιν\nδὲ γυναιξὶν ἐπιδοὺς ἐκπώματα κεκραμένα, αὐτὰς εὐχαρισιεῖν\n\nἐγκελεύεται παρεστῶτος αὐτοῦ. Καὶ τούτου γενομένου,\nαὐτὸς ἄλλο ποτήριον πολλῷ μεῖζον\nἐκείνου, οὗ ἡ ἐξηπατημένη εὐχαρίστησε, προσενεγκὼν, Int.\nπροενεγκών. Hipp. κρατῶν καὶ μετακενώσας ἀπὸ τοῦ μικροτέρου,\nτοῦ ὑπὸ τῆς γυναικὸς ηὐχαριστημένου, εἰς τὸ ὑπʼ αὐτοῦ κεκοσμημένον\nInt. κεκομισμένον , ἐπιλέγων ἅμα οὕτως· Ἡ πρὸ τῶν ὅλων, ἡ\nἀνεννόητος καὶ ἄῤῥητος Χάρις πληρώσαι σου τὸν ἔσω ἄνθρωπον, καὶ πληθύναι\nἐν σοὶ τὴν γνῶσιν αὐτῆς, ἐγκατασπείρουσα τὸν κόκκον τοῦ σινάπεως εἰς τὴν\nἀγαθὴν γῆν. Καὶ τοιαῦτά τινα εἰπὼν, καὶ ἐξοιστρήσας ἐκστήσας\nHippol. τὴν ταλαίπωρον, θαυματοποιὸς ἀνεφάνη, τοῦ μεγάλου\nπληρωθέντος ἐκ τοῦ μικροῦ ποτηρίου, ὥστε καὶ ὑπερεκχεῖσθαι ἐξ αὐτοῦ. Καὶ\nἄλλα τινα τούτοις παραπλήσια ποιῶν ἐξηπάτησε πολλοὺς, καὶ ἀπαγήοχεν\nὀπίσω αὑτοῦ. Εἰκὸς δὲ αὐτὸν καὶ δαίμονά τινα πάρεδρον ἔχειν, δἰ οὗ αὐτός\nτε 1προφητεύειν δοκεῖ, καὶ ὅσας ἀξίας\n\nἡγεῖται μετόχοις τῆς χάριτος αὐτοῦ, προφητεύειν ποιεῖ.\nΜάλιστα γὰρ περὶ γυναῖκας ἀσχολεῖται, καὶ τούτων τοῦτο τὰς\nεὐπαρύφους, καὶ περιπορφύρους, καὶ πλουσιωτάτας, ἃς πολλάκις ὑπάγεσθαι\nπειρώμενος, κολακεύων φησὶν αὐταῖς· Μεταδοῦναί σοι θέλω τῆς ἐμῦς\nχάριτος, ἐπειδὴ ὁ Πατὴρ τῶν ὅλων τὸν ἄγγελόν σου διαπαντὸς βλέπει πρὸ\nπροσώπου αὐτοῦ· ὁ δὲ τόπος τοῦ 1μεγέθους ἐν ἡμῖν ἐστι δι᾿ ἡμᾶς\nἐγκαταστῆσαι l. δεῖ ἡμᾶς ἓν καταστῆσαι. Λάμβανε πρῶτον ἀπʼ\nἑμοῦ, καὶ δἰ ἐμοῦ τὴν χάριν. Εὐτρέπισον σεαυτὴν, ὡς νύμφη ἐκδεχομένη τὸν\nνυμφίον ἑαυτῆς, ἵνα ἔσῃ ὃ ἐγὼ, καὶ ἐγὼ ὃ σύ. Καθίδρυσον ἐν τῷ νυμφῶνί\nσου τὸ σπέρμα τοῦ φωτός. Λάβε παῤ ἐμοῦ τὸν νυμφίον, καὶ χώρησον αὐτὸν,\nκαὶ χωρήθητι ἐν αὐτῷ. Ἰδοὺ χάρις κατῆλθεν ἐπί σε· ἄνοιξον τὸ στόμα σου,\nκαὶ προφήτευσον. Τῆς δὲ γυναικὸς ἀποκρινομένης, οὐ προεφήτευσα πώποτε,\nκαὶ οὐκ οἶδα προφητεύειν· ἐπικλήσεις τινὰς ποιούμενος ἐκ δευτέρου εἰς\nκατάπληξιν τῆς ἀπατωμένης, φησὶν αὐτῇ· Ἄνοιξον τὸ στόμα σου, λάλησον ὅ\nτι δήποτε, καὶ προφητεύσεις. δὲ 2χαυνωθεῖσα, καὶ κεπφωθεῖσα ὑπὸ τῶν\nπροειρημένων, διαθερμανθεῖσα τὴν ψυχὴν ὑπὸ τῆς\n\nπροσδοκίας τοῦ μέλλειν αὐτὴν προφητεύειν, τῆς καρδίας\nπλέον τοῦ δέοντος παλλούσης, ἀποτολμᾷ λαλεῖν Int. καὶ\nλαλεῖ\nληρώδη καὶ τὰ τυχόντα πάντα κενῶς\nκαὶ τολμηρῶς, ἅτε ὑπὸ κενοῦ\nτεθερμαμένη πνείματος· (καθὼς ὁ 1κρείσσων ἡμῶν ἔφη περὶ τῶν τοιούτων,\nὅτι τολμηρὸν καὶ ἀναιδὲς ψυχὴ κενῷ ἀέρι θερμαινομένη,) καὶ ἀπὸ τούτου\nλοιπὸν προφήτιδα ἑαυτὴν μεταλαμβάνει, καὶ εὐχαριστεῖ Μάρκῳ τῷ ἐπιδιδόντι\nτῆς ἰδίας χάριτος αὐτῇ· καὶ ἀμείβεσθαι αὐτὸν πειρᾶται, οὐ μόνον κατὰ τὴν\nτῶν ὑπαρχόντων δόσιν, (ὅθεν καὶ χρημάτων πλῆθος πολὺ συνενήνοχεν,) ἀλλὰ\nκαὶ κατὰ τὴν τοῦ σώματος κοινωνίαν, κατὰ πάντα ἑνοῦσθαι αὐτῷ\nπροθυμουμένη, ἵνα σὺν αὐτῷ κατέλθῃ εἰς τὸ ἕν.\n\n3. Ἤδη δὲ τῶν προτέρων Interpres, πιστοτάτων τινὲς γοναικῶν\nτῶν ἐχουσῶν τὸν φόβον τοῦ Θεοῦ, καὶ μὴ ἐξαπατηθεισῶν, ἃς ὁμοίως ταῖς\nλοιπαῖς ἐπετήδευσε παραπείθειν, κελεύων αὐταῖς προφητεύειν, καὶ\nκαταφυσήσασαι, καὶ καταθεματίσασαι\n\nαὐτὸν, ἐχωρίσθησαν τοῦ τοιούτου θιάσου· ἀκριβῶς εἰδοῖαι,\nὅτι προφητεύειν οὐχ ὑπὸ Μάρκου τοῦ μάγου ἐγγίνεται τοῖς ἀνθρώποις, ἀλλʼ\nοἷε ἄν ὁ Θεὸ ἄνωθεν ἐπιπέμψῃ τὴν χάριν αὑτοῦ, οὗτοι θεόσδοτον ἔχουσι τὴν\nπροφητείαν, καὶ τότε λαλοῦσιν ἔνθα καὶ ὁπότε Θεὸς βούλεται, ἀλλʼ οὐχ ὅτε\nΜάρκος κελεύει. Τὸ γὰρ κελεῦον τοῦ κελευομένου μεῖζόν τε καὶ κυριώτερον,\nἐπεὶ τὸ μὲν προηγεῖται, τὸ δὲ ὑποτέτακται. Εἰ οὖν Μάρκος μὲν κελεύει,\nἄλλος τις, ὡς εἰώθασιν ἐπὶ τοῖς\nδείπνοις 1τοῦ κλήρου οὗτοι πάντοτε παίζειν, καὶ ἀλλήλοις ἐγκελεύεσθαι τὸ\nπροφητεύειν, καὶ πρὸς τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς μαντεύεσθαι, ἔσται ὁ\nκελεύων μείζων τε καὶ κυριώτερος τοῦ προφητικοῦ πνεύματος, ἄνθρωπος ὢν,\nὅπερ ἀδύνατον. ἀλλὰ τοιαῦτα κελευόμενα ὑπʼ αὐτῶν πνεύματα, καὶ λαλοῦντα\nὁπότε βούλονται αὐτοὶ, ἐπίσαθρα καὶ ἀδρανῆ ἐστι, τολμηρὰ δὲ καὶ ἀναιδῆ,\nὑπὸ τοῦ Σατανᾶ ἐκπεμπόμενα πρὸς ἐξαπάτησιν καὶ ἀπώλειαν τῶν μὴ εὔτονον\nτὴν πίστιν, ἣν ἀπʼ ἀρχῆς διὰ τῆς ἐκκλησίας παρέλαβον, φυλασσόντων.\n\n4. Ὅτι δὲ 1φίλτρα καὶ ἀγώγιμα, πρὸς τὸ καὶ τοῖς σώμασιν\nαὐτῶν ἐνυβρίζειν, ἐμποιεῖ οὗτος ὁ Μάρκος ἐνίαις τῶν γυναικῶν, εἰ καὶ μὴ\nπάσαις, αὗται πολλάκις ἐπιστρέψασαι εἰς τὴν ἐκκλησίαν τοῦ Θεοῦ\nἐξωμολογήσαντο, καὶ κατὰ τὸ σῶμα ἠχρειῶσθαι ὑπ᾿ αὐτοῦ, καὶ ἐρωτικῶς πάνυ\nαὐτὸν πεφιληκέναι· ὥστε καὶ διάκονόν τινα τῶν ἐν 2τῇ Ἀσίᾳ τῶν ἡμετέρων\nὑποδεξάμενον αὐτὸν εἰς τὸν οἶκον αὐτοῦ, περιπεσεῖν ταύτῃ τῇ συμφορᾷ,\n3τῆς γυναικὸς αὐτοῦ εὐειδοῦς ὑπαρχούσης,\n\nκαὶ τὴν γνώμην, καὶ τὸ σῶμα διαφθαρείσης ὑπὸ τοῦ μάγου\nτούτου, καὶ ἐξακολουθησάσης αὐτῷ πολλῷ τῷ χρόνῳ, ἔπειτα μετὰ πολλοῦ\nκόπου τῶν ἀδελφῶν ἐπιστρεψάντων, αὐτὴ l. ἐ. αὐτὴν, τὸν ἅπαντα\nχρόνον 1ἐξομολογουμένη διετέλεσε, πενθοῦσα καὶ θρηνοῦσα ἐφʼ ᾗ ἔπαθεν ὑπὸ\nτοῦ μάγου διαφθορᾷ.\n\n5. Καὶ μαθηταὶ δὲ αὐτοῦ τινες περιπολίζοντες ἐν τοῖς\nαὐτοῖς, ἐξαπατῶντες γυναικάρια πολλὰ\nδιέφθειραν, τελείους ἑαυτοὺς ἀναγορεύοντες· ὡς μηδενὸς δυναμένου\nἐξισωθῆναι τῷ μεγέθεῖ τῆς γνώσεως\nαὐτῶν, μηδʼ ἂν Παῦλον, μηδʼ ἂν Πέτρον εἴπῃς, μηδʼ ἄλλον τινὰ τῶν\nἈποστόλων· ἀλλὰ πλείω πάντων ἐγνωκέναι, καὶ τὸ μέγεθος τῆς γνώσεως τῆς\nἀῤῥήτου δυνάμεως μόνους καταπεπωκέναι. Εἶναί τε αὐτοὺς ἐν ὕψει ὑπὲρ\nπᾶσαν δύναμιν· διὸ καὶ ἐλευθέρως πάντα πράσσειν, 2μηδένα ἐν μηδενὶ φόβον\nἔχοντας. Διὰ γὰρ τὴν 3ἀπολύτρωσιν ἀκρατήτους καὶ ἀοράτους\n\nγίνεσθαι τῷ 1κριτῇ. Εἰ δὲ καὶ ἐπιλάβοιτο αὐτῶν,\nπαραστάντες αὐτῷ μετὰ τῆς ἀπολυτρώσεως τάδε εἴποιεν· ὦ 2πάρεδρε Θεοῦ καὶ\nμυστικῆς πρὸ 3αἰῶνος Int. αἰώνων Σιγῆς, ἣν τὰ μεγέθη\nδιαπαντὸς βλέποντα, τὸ πρόσωπον τοῦ Πατρὸς, ὁδηγῷ σοι καὶ\nπροσαγωγεῖ χρώμεθα χρώμενα , 1ἀνασπῶσιν ἄνω τὰς\nαὐτῶν μορφὰς, ἃς ἡ μεγαλότολμος ἐκείνη φαντασιασθεῖσα, διὰ τὸ ἀγαθὸν τοῦ\nΠροπάτορος προεβάλετο ἡμᾶς τὰς εἰκόνας, τότε ἐνθύμιον τῶν ἄνω ὡς\nἐνύπνιον ἔχουσα· ἰδοὺ ὁ κριτὴς ἐγγὺς, καὶ ὁ κῆρυξ με κελεύει\nἀπολογεῖσθαι· σὺ δὲ ὡς ἐπισταμένη τὰ ἀμφοτέρων τὸν ὑπὲρ 2ἀμφοτέρων ὑμῶν\nλόγον, ὡς ἕνα ὄντα τῷ κριτῇ\nπαράστησον. Ἡ δὲ μήτηρ ταχέως ἀκούσασα τούτων, τὴν Ὁμηρικὴν 3Ἄϊδος\nκυνέην αὐτοῖς περιέθηκε, πρὸς τὸ ἀοράτως ἐκφυγεῖν τὸν κριτήν· καὶ\nπαραχρῆμα ἀνασπάσασα αὐτοὺς, εἰς τὸν νυμφῶνα εἰσήγαγε, καὶ ἀπέδωκε τοῖς\nἑαυτῶν νυμφίοις.\n\n6. Τοιαῦτα δὲ λέγοντες καὶ πράττοντες, καὶ ἐν τοῖς καθʼ ἡμᾶς κλίμασι 1τῆς\nῬοδανουσίας, 2πολλὰς ἐξηπατήκασι γοναῖκας, αἵτινες κεκαυτηριασμέναι τὴν\nσυνείδησιν, αἱ μὲν καὶ 3εἰς φανερὸν ἐξομολογοῦνται, αἱ δὲ δυσωπούμεναι\nτοῦτο, ἡσυχῆ δέ πως ἑαυτὰς ἀπηλπικυῖαι τῆς ζωῆς τοῦ Θεοῦ, ἔνιαι μὲν εἰς\n\nτὸ παντελὲς ἀπέστησαν, ἔνιαι δὲ ἐπαμφοτερίζουσι, καὶ\nτὸ τῆς παροιμίας πεπόνθασι, μήτε ἔξω, μήτε ἔσω οὖσαι, ταύτην\nἔχουσαι τὴν ἐπικαρπίαν τοῦ σπέρματος τῶν τέκνων τῆς γνώσεως.\n\nΚεφ. ή.\n\n1. Οὕτως οὗτος οὖν ὁ Μάρκος μήτραν καὶ ἐκδοχεῖον\n\nγεγονέναι λέγων, ἅτε μονογενὴς ὑπάρχων αὐτῷ, del. μὐτῷ, τὸ τοῦ ὑστερήματος\nκατατεθὲν εἰς αὐτὸν ὧδέ πως ἀπεκύησεν. Αὐτὴν τὴν πανυπερτάτην ἀπὸ τῶν\nἀοράτων καὶ ἀκατονομάστων τούτων l. τόπων Τετράδα\nκατεληλυθέναι 4\n\nγυναικείῳ πρὸς αὐτὸν,\nἐπειδή, φησι, 1τὸ ἄῤῥεν αὐτῆς ὁ κόσμος φέρειν οὐκ ἠδύνατο, καὶ\nμηνύσαι αὐτὴ τὶ ἦν, Hipp. αὐτὴν ἥτις ἦν καὶ τὴν τῶν πάντων\nγένεσιν, ἣν οὐδενὶ πώποτε οὐδὲ Θεῶν οὐδὲ ἀνθρώπων ἀπεκάλυψε, τούτῳ\nμονωτάτῳ Hipp. μόνῳ διηγήσασθαι, οὕτως εἰποῦσαν· ὅτε τὸ\nπρῶτον ὁ Πατὴρ 2ὤδινεν l. ᾧ Πατὴρ οὐδεὶς ὁ ἀνεννόητος καὶ\n3ἀνούσιος, ὁ μήτε ἄῤῥεν μήτε θῆλυ, ἠθέλησεν αὐτοῦ τὸ ἄῤῥητον supple\nex Hipp. ῥητὸν γεννηθῆναι Hipp. γενέσθαι καὶ τὸ\nἀόρατον κορφωθῆναι, ἤνοιξε τὸ στόμα καὶ προήκατο λόγον ὅμοιον αὐτῷ ὃς\nπαραστὰς ὑπέδειξεν Hipp. ἐπέδ. αὐτῷ ἦν, αὐτὸς τοῦ ἀοράτου\nμορφὴ φανείς. δὲ ἐκφώνησις τοῦ ὀνόματος ἐγένετο\n\nτοιαύτη· ἐλάλησε λόγον τὸν πρῶτον τοῦ ὀνόματος αὐτοῦ,\nἥτις ἦν\nἀρχὴ, καὶ ἦν ἡ συλλαβὴ αὐτοῦ στοιχείων τεσσάρων. Ἐπισυνῆψε Hipp.\nἔπειτα συνῆψε τὴν δευτέραν· καὶ ἦν καὶ αὐτὴ στοιχείων\nτεσσάρων. Ἑξῆς ἐλάλησε τὴν τρίτην1· καὶ ἦν καὶ αὐτὴ στοιχείων δέκα. Ναὶ\nτὴν μετὰ ταῦτα ἐλάλησε· καὶ ἦν καὶ αὐτὴ στοιχείων δεκαδύο. Ἐγένετο οὖν ἡ\nἐκφώνησις\nὅλου ὀνόματος στοιχείων μὲν τριάκοντα, συλλαβῶν δὲ\nτεσσάρων. Ἕκακτον δὲ τῶν στοιχείων ἴδια γράμματα, καὶ ἴδιον M.\nχαρακτῆρα, καὶ ἰδίαν ἐκφώνησιν, καὶ σχήματα, καὶ εἰκόνας\nἔχειν, καὶ μηδὲν αὐτῶν εἶναι, ὃ τὴν ἐκείνου καθορᾷ μορφὴν, οὗπερ αὐτὸς\nHipp. αὐτὸ στοιχεῖόν ἐστιν· ἀλλὰ οὐδὲ γινώσκει\nγινώσκειν αὐτὸν, οὐδὲ μὴν τὴν τοῦ πλησίον αὐτοῦ\n\nἕκαστον ἐκφώνησιν\n1πολιορκεῖ, Hipp. γινώσκειν ἀλλὰ ὁ αὐτὸς ἐκφωνεῖ, ὡς\nτὸ πᾶν ἐκφωνοῦντα, τὸ ἕλον ἡγεῖσθαι, ὀνομάζειν. Ἕκαστον γὰρ αὐτῶν μέρος\nὂν τοῦ ὅλου, τὸν ἴδιον ἦχον ὡς τὸ πᾶν ὀνομάζειν, καὶ μὴ παύσασθαι\nἠχοῦντα,\nὅτου ἐπὶ τὸ ἔσχατον γράμμα τοῦ ἑκάστου Hipp.\nἐσχάτου στοιχείου μονογλωσσήσαντος καταστῆσαι Hipp.\nμονογλωττήσαντι καταντῆσαι . Τότε δὲ καὶ τὴν ἀποκατάστασιν τῶν\nὅλων ἔφη γενέσθαι, ὅταν τὰ πάντα κατελθόντα εἰς τὸ ἓν γράμμα, μίαν καὶ\nτὴν αὐτὴν ἐκφώνησιν ἠχήσῃ· ἧς ἐκφωνήσεως εἰκόνα τὸ ἀμὴν ὁμοῦ λεγόντων\nὑμῶν ὑπέθετο εἶναι. Τοὺς δὲ φθόγγους ὑπάρχειν τοὺς μορφοῦντας τὸν\nἀνούσιον καὶ ἀγέννητον Αἰῶνα· καὶ εἶναι τούτους μορφὰς, ἃς ὁ Κύριος\nἀγγέλους εἴρηκε, τὰς διηνεκῶς βλεπούσας τὸ πρόσωπον τοῦ Πατρός.\n\n2. Τὰ δὲ ὀνόματα τῶν στοιχείων τὰ ῥητὰ καὶ κοινὰ\nH. κοινὰ καὶ ῥητὰ , Αἰῶνας καὶ λόγους. καὶ ῥίζας. καὶ\nσπέρματα, καὶ πληρώματα, καὶ καρποὺς ὠνόμασε. Τὰ δὲ καθʼ ἕνα αὐτῶν καὶ ἑκάστου ἴδια ἐν\nτῷ ὀνόματι τῆς Ἐκκλησίας ἐμπεριεχόμενα νοεῖσθαι ἔφη. Ὡε l. ὧν\nστοιχείων τοῦ ἐσχάτου H. στοιχείου τὸ ὕστερον l.\nὕστατον γράμμα φωνὴν προύκατο τὴν αὐτοῦ· 1οὗ suppl. ὁ.\nH. ἦχος ἐξελθὼν κατ᾿ εἰκόνα τῶν στοιχείων στοιχεῖα ἴδια\nἐγέννησεν· ἐξ ὧν τά τε ἐνταῦθα κατακεκοσμῆσθαί Hipp. διακεκ.\nφησι, 2καὶ τῶν τὰ H. πρὸ τούτων γεγενῆσθαι. 3Τὸ μέν τοι\nγράμμα αὐτὸ, 4οὗ ὁ ἦχος ἦν συνεπακολουθῶν τῷ ἤχῳ καὶ τὸ κάτω,\nH. ὑπὸ τῆς συλλαβῆς τῆς ἑαυτοῦ ἀνειλῆφθαι ἄνω 5λέγει εἰς\nἀναπλήρωσιν τοῦ ὅλου· μεμενηκέναι δὲ εἰς τὰ κάτω τὸν ἦχον, ὥσπερ ἔξω\nῥιφέντα. 6Τὸ δὲ στοιχεῖον αὐτὸ ἀφʼ οὗ τὸ γράμμα σὺν τῇ ἐκφωνήσει τῇ\nἑαυτοῦ συγκατῆλθε κάτω, ὃ dele ὃ γραμμάτων εἶναί φησι\nτριάκοντα, καὶ ἓν\n\nἕκαστον τῶν τριάκοντα\nγραμμάτων ἐν ἑαυτῷ ἔχειν ἕτερα γράμματα, δἰ οὗ H. l.\nὧν τὸ ὄνομα τοῦ γράμματος ὀνομάζεται· καὶ οὖ πάλιν τὰ ἕτερα δἰ\nἄλλων ὀνομάζεσθαι γραμμάτων, καὶ τὰ ἄλλα δἰ ἄλλων· ὡς H. l.\nὥστε εἰς ἄπειρον ἐκπίπτειν τὸ πλῆθος τῶν γραμμάτων. Οὕτω δ᾿ ἂν\nσαφέστερον μάθοις τὸ λεγόμενον·\n\n3. Τὸ δέλτα στοιχεῖον γράμματα ἐν ἑαυτῷ ἔχει πέντε, αὐτὸ δὲ τὸ δέλτα, καὶ\nτὸ1 ει, καὶ τὸ λάμβδα, καὶ τὸ ταῦ, καὶ τὸ ἄλφα· καὶ ταῦτα πάλιν τὰ\nγράμματα δἰ ἄλλων γράφεται γραμμάτων, καὶ τὰ ἄλλα δἰ ἄλλων. Εἰ οὖν ἡ\nπᾶσα ὑπόστασις τοῦ δέλτα εἰς ἄπειρον ἐκπίπτει, ἀεὶ ἄλλων ἄλλα γράμματα\nγεννώντων, καὶ διαδεχομένων ἄλληλα, πόσῳ μᾶλλον ἐκείνου τοῦ στοιχείου\nμεῖζον εἶναι τὸ πέλαγος τῶν γραμμάτων; Καὶ εἰ τὸ ἓν γράμμα οὕτως\nἄπειρον, ὅρα ὅλου τοῦ ὀνόματος τὸν βυθὸν τῶν γραμμάτων, ἐξ ὧν τόν\nπροπάτορα Μάρκου Σιγὴ συνεστάναι ἐδογμάτισε. 2Διὸ καὶ τὸν Πατέρα\nἐπιστάμενον τὸ ἀχώροτον αὑτοῦ, δεδωκέναι τοῖς στοιχείοις, ἃ καὶ Αἰῶνας\nκαλεῖ, ἑνὶ ἑκάστῳ αὐτῶν τὴν\n\nἰδίαν ἐκφώνησιν ἐκβοᾷν, διὰ τὸ μὴ δύνασθαι ἕνα τὸ ὅλον\nἐφωνεῖν.\n\n4. Ταῦτα δὲ σαφηνίσασαν αὐτῷ τὴν τετρακτὺν εἰπεῖν· 1θέλω δέ σοι καὶ αὐτὴν\nἐπιδεῖξαι τὴν Ἀλήθειαν. Κατήγαγον\nγὰρ αὐτὴν ἐκ τῶν ὕπερθεν δωμάτων, ἵν᾿ ἐσίδῃς αὐτὴν γυμνὴν, καὶ\nκαταμάθοις H. καταμάθῃς τὸ κάλλος αὐτῆς· ἀλλὰ καὶ ἀκούσῃς\nαὐτῆς λαλούσης, καὶ θαυμάσῃς τὸ φρόνημα αὐτῆς. Ὅρα οὖν κεφαλὴν ἄνω, τὸ\nἄλφα καὶ τὸ ω, H. τὸ πρῶτον\nἄλφα ω τράχηλον δὲ β καὶ ψ, ὤμους ἅμα χερσὶ γ καὶ χ. στήθι δ\nκαὶ φ, διάφραγμα H. φράγμα ε καὶ υ, νῶτον H.\nκοιλίαν ζ καὶ τ, κοιλίαν H. αἰδοία η καὶ σ, μηροὺς\nθ καὶ ρ, γόνατα ι καὶ π, κνήμας κ καὶ ο, σφυρὰ λ καὶ ξ, πόδας μ καὶ ν.\nΤοῦτό ἐστι τὸ σῶμα τῆς κατὰ τὸν μάγον Ἀληθείας· τοῦτο τὸ σχῆμα τοῦ\nστοιχείου, οὗτος ὁ χαρακτὴρ τοῦ γράμματος. Καὶ καλεῖ τὸ στοιχεῖον τοῦτο\n2Ἄνθρωπον· εἶναί τε πηγήν φησιν αὐτὸ παντὸς λόγου, καὶ\n\nἀρχὴν πάσης φωνῆς,\nκαὶ παντὸς ἀῤῥήτου ῥῆσιν, καὶ τῆς σιωπωμένης Σιγῆς στόμα. Καὶ\nτοῦτο μὲν τὸ σῶμα αὐτῆς. Σὺ δὲ μετάρσιον ἐγείρας τὸ H. adj.\nτῆς διανοίας νόυμα, τὸν αὐτογεννήτορα καὶ πατρόότορα H.\nγεννήτορα καὶ προπάτορα λόγον ἀπὸ στομάτων Ἀληθείας ἄκουε.\n\n5. Ταῦτα δὲ ταύτης εἰπούσης, προσβλέψασαν αὐτῷ τὴν Ἀλήθειαν, καὶ ἀνοίξασαν τὸ στόμα\nλαλῆσαι λόγον· τὸν δὲ λόγον ὄνομα γενέσθαι, καὶ τὸ ὄνομα γενέσθαι\nH. οἶναι τοῦτο, ὃ γινώσκομεν καὶ λαλοῦμεν, Χριστὸν\nἸησοῦν· ὃ καὶ ὀνομάσασαν αὐτὴν παῤ αὐτῇ H. παραυτίκα\nσιωπῆσαι, καὶ σιωπήν. Προσδοκῶντος δὲ τοῦ Μάρκου πλεῖόν τι\nμέλλειν αὐτὴν λέγειν, πάλιν ἡ τετρακτὺς παρελθοῦσα εἰς τὸ μέσον, φησίν·\nὡς εὐκαταφρόνητον ἡγήσω τὸν λόγον, ὃν ἀπὸ στομάτων τῆς Ἀληθείας ἤκουσας·\nοὐ τοῦθʼ, ὅπερ οἶδας καὶ δοκοῖς, παλαιόν H. δοκεῖς ἔχει,\nπάλαι ἐστιν ὄνομα· φωνὴν γὰρ μόνον ἔχεις αὐτοῦ, τὴν δὲ δύναμιν\nἀγνοεῖς. Ἰνσοῦς μὲν γάρ ἐστιν 1ἐπίσημον ὄνομα, ἓξ ὢν H. l.\nἔχον γράμματα, ὑπὸ πάντων 2τῶν τῆς κλήσεως γινωσκόμενον. Τὸ\n\nδὲ ταρὰ τοῖς Αἰῶσι\nτοῦ Πληρώματος πολυμερὲς τυγχόνον, ἄλλης ἐστὶ μορφῆς, καὶ\nἑτέρου τόπου, γινωσκόμενον ὑπ᾿ ἐκείνων τῶν 1συγγενῶν, ὧν τὰ μεγέθη παῤ\nαὐτῶν H. αὐτῷ ἐστι διαπαντός.\n\n6. Ταῦτ᾿ οὖν τὰ παῤ ὑμῖν εἰκοσιτέσσαρα γράμματα ἀποῤῥοίας ὑπάρχειν\nγίνωσκε τῶν τριῶν δυνάμεων εἰκονικὰς, τῶν περιεχουσῶν H. habet\nἐμπεριεχουσῶν τὸν ὅλον τῶν ἄνω στοιχείων τὸν ἀριθμόν. Τὰ μὲν\nγὰρ ἄφωνα γράμματα ἐννέα νόμισον εἶναι τοῦ Πατρὸς καὶ τῆς Ἀληθείας, διὰ\nτὸ ἀφώνους αὐτοὺς εἶναι, τουτέστιν ἀῤῥήτους καὶ ἀνεκλαλήτους. Τὰ δὲ\nἡμίφωνα ὀκτὼ, ὄντα τοῦ Λόγου καὶ τῆς Ζωῆς, διὰ τὸ μέσα ὥσπερ ὑπάρχειν\nτῶν τε ἀφώνων καὶ τῶν φωνηέντων· καὶ ἀναδέχεσθαι τῶν μὲν ὕπερθεν τὴν\nἀπόῤῥοιαν, τῶν δ᾿ ὑπὲρ αὐτὴν H. l. ὑπ᾿ αὐτὰ τὴν 2ἀναφοράν. Τὰ\nδὲ φωνήεντα καὶ αὐτὰ ἑπτὰ ὄντα τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας, ἐπεὶ διὰ\nτοῦ Ἀνθρώπου φωνὴ προελθοῦσα, ἐμόρφωσε G. 67. τὰ ὅλα. Ὁ γὰρ ἦχος τῆς\nφωνῆς 3μορφὴν αὐτοῖς περιεποίησεν.\n\nἜστιν H. οὖν ὁ μὲν Λόγος ἔχων καὶ ἡ Ζωὴ τὰ\nὀκτὼ, ὁ δὲ\nἌνθρωπος καὶ Ἐκκλησία τὰ ἑπτὰ, ὁ δὲ Πατὴρ καὶ ἡ Ἀλήθεια τὰ ἐννέα. Ἐπειδὴ\nH. Ἐπὶ δὲ τοῦ ὑστερήσαντος λόγου ὁ ἀφεδρασθεὶς ἐν τῷ\nΠατρὶ κατῆλθε, πεμφθεὶς H. ἐκπεμφθεὶς ἐπὶ τὸν ἀφʼ οὗ ἐχωρίσθη\nἐπὶ διορθώσει τῶν πραχθέντων, 1ἵνα ἡ τῶν πληρωμάτων ἑνότης ἰσότητα\nἔχοισα καρποφορῇ μίαν ἐν πᾶσι τὴν ἐκ πάντων δύναμιν. Καὶ οὕτως ὁ τῶν\nἑπτὰ τὴν τῶν ὀκτὼ ἐκομίσατο δύναμιν· καὶ ἐγένοντο οἱ H. τρεῖς\nτόποι ὅμοιοι τοῖς ἀριθμοῖς, ὀγδοάδες ὄντες· οἴτινες τρεῖς ἐφʼ ἑαυτοὺς\nἐλθόντες, τὸν τῶν εἰκοσιτεσσάρων ἀνέδειξαν ἀριθμόν. Τὰ μέν τοι τρία\nστοιχεῖα ἀφίνσιν H. (ἅ)\nφησιν αὐτὸς τῶν τριῶν ἐν συζυγίᾳ δυνάμεων ὑπάρχειν, ἃ ἐστιν\n2ἓξ, ἀφʼ ὧν ἀπεῤῥύη τὰ εἰκοσιτέσσαρα στοιχεῖα, τετραπλασιασθέντα τῷ τῆς\nἀῤῥήτου τετράδος λόγῳ, τὸν αὐτὸν αὐτοῖς ἀριθμὸν ποιεῖ, 3ἅπερ φησὶ τοῦ\nἀνονομάστου ὑπάρχειν. Φορεῖσθαι δὲ αὐτὰ ὑπὸ τῶν 4τριῶν δυνάμεων, εἰς\nὁμοιότητα τοῦ ἀοράτου, ὧν στοιχείων\n\nεἰκόνες εἰκόνων τὰ\nπαῤ ἡμῖν 1διπλᾶ γράμματα ὑπάρχειν, ἃ συναριθμούμενα τοῖς\nεἰκοσιτέσσαρσι στοιχείοις δυνάμει τῶν H. τῇ κατὰ ἀναλογίαν\nτὸν τῶν τριάκοντα ποιεῖ ἀριθμόν.\n\n7. Τούτου τοῦ λόγου, καὶ τῆς οἰκονομίας H. ἀναλογίας ταύτης\n2καρπόν φησιν ἐν ὁμοιώματι εἰκόνος πεφυκέναι Hipp. πεφηνέναι\nἐκεῖνον, τὸν μετὰ τὰς ἓξ ἡμέρας τέταρτον ἀναβάντα εἰς τὸ 3ὄρος, καὶ\nγενόμενον 4ἕκτον, τὸν κρατηθέντα καὶ καταβάντα H. καταβ. καὶ\nκρατ. ἐν τῇ 5ἑβδομάδι,\nἐπίσημον ὀγδοάδα ὑπάρχοντα, 6καὶ ἔχοντα ἐν\n\nἑαυτῷ τὸν ἅπαντα τῶν στοιχείων ἀριθμὸν, H. ὃν\nἐφανέρωσεν, ἐλθόντος\nαὐτοῦ ἐπὶ τὸ βάπτισμα, ἡ τῆς περιστερᾶς κάθοδος, ἥτις ἐστὶν ω καὶ α. Ὁ\nγὰρ ἀριθμὸς αὐτῆς μία καὶ ὀκτακόσιαι. Καὶ διὰ τοῦτο Μωϋσέα ἐν τῇ ἕκτῃ\nτῶν H. ἡμέρᾳ ἡμερῶν εἰρηκέναι τὸν ἄνθρωπον γεγονέναι· καὶ τὴν\nοἰκονομίαν δὲ 1ἐν τῇ ἕκτῃ τῶν ἡμερων, ἥτις ἐστὶ παρασκευὴ, 2τὸν ἔσχατον\nἄνθρωπον εἰς ἀναγέννησιν τοῦ πρώτου ἀνθρώπου πεφηνέναι, ἧς οἰκονομίας\nἀρχὴν καὶ τέλος καὶ del. καὶ H. τὴν ἕκτην ὥραν H.\nεἶναι , ἐν ἧ προσηλώθη τῷ ξύλῳ. Τὸν γὰρ τέλειον νοῦν,\nἐπιστάμενον τὸν τῶν ἓξ ἀριθμὸν,\nδύναμιν ποιήσεως καὶ ἀναγεννήσεως ἔχοντα, φανερῶσαι τοῖς υἱοῖς τοῦ φωτὸς\n3τὴν δἰ αὐτοῦ l. διὰ τοῦ\n\nφανέντος ἐπισήμου εἰς\nαὐτὸν δἰ αὐτοῦ l. εἰς ἐπίσημον τοῦ δε ἀριθμοῦ\nγενομένην ἀναγέννησιν. Ἔνθεν καὶ τὰ διπλᾶ γράμματα τὸν ἀριθμὸν 1ἐπίσημον\nἔχειν φησίν. Ὁ γὰρ ἐπίσημος ἀριθμὸς συγκραθεὶς τοῖς εἰκοσιτέσσαρσι\nστοιχείοις, τὸ τριακοντα γράμματον ὄνομα ἀπετέλεσε.\n\n8. Κέχρηται δὲ διακόνῳ τῷ τῶν ἑπτὰ ἀριθμῶν\nὥς φησιν ἡ Μάρκου\nΣιγὴ, ἵνα τῆς αὐτοβουλήτου βουλῆς φανερωθῆ ὁ καρπός. Τὸν μέν τοι\nἐπίσημον τοῦτον ἀριθμὸν HIPP. delet τοῦτον ἀρ· ἐπὶ τοῦ\nπαρόντος, φησὶ, τὸν ἐπὶ τοῦ ἐπισήμου μορφωθέντα νόησον, τὸν ὥσπερ\nμερισθέντα 3 ἢ διχοτομηθέντα καὶ ἔξω μείναντα, ὃς τῇ ἑαυτοῦ δυνάμει τε\nκαὶ φρονήσει, διὰ τῆς ἀπʼ αὐτοῦ προβολῆς τοῦτον τὸν τῶν ἑπτὰ δυνάμεων, καὶ κατὰ HIPP.\nμιμήσει tamen μίμησιν τῆς 4ἑβδομάδος δυνάμεως, ἐψύχωσε κόσμον,\nκαὶ ψυχὴν ἔθετο\n\nεἶναι τοῦ ὁρωμένου παντός. Κέχρυται μὲν οὖν αὐτὸς H.\nloco αὐτὸς l.\nκαὶ οὗτος τῷδε τῷ ἔργῳ, ὡς αὐθαιρέτως ὑπʼ αὐτοῦ γενομένῳ·\n1τάδε διακόνει, μιμήματα ὄντα τῶν ἀμιμήτων, τὴν ἐνθύμησιν τῆς μητρός.\nΚαὶ ὁ μὲν πρῶτος οὐρανὸς φθέγγεται τὸ α, ὁ δὲ μετὰ τοῦτον τὸ ει, ὁ δὲ\nτρίτος η, τέταρτος δὲ καὶ μέσος τῶν ἑπτα τὴν τοῦ ι δύναμιν ἐκφωνεῖ, ὁ δὲ\nπέμπτος τὸ ου, ἕκτος δὲ τὸ υ, ἕβδομος H. δὲ καὶ τέταρτος ἀπὸ\nμέρους H. ἀπὸ τοῦ μέσου τὸ ω στοιχεῖον ἐκβοᾷ, καθὼς ἡ Μάρκου\nΣιγὴ, ἡ πολλὰ μὲν φλυαροῦσα, μηδὲν δὲ ἀληθὲς λέγουσα, διαβεβαιοῦται.\nΑἵτινες δυνάμεις ὁμοῦ, φησὶ πᾶσαι εἰς 2ἀλλήλας συμπλακεῖσαι ἠχοῦσι καὶ\nδοξάζουσιν ἐκεῖνον, ὑφʼ οὗ\nπροεβλήθοσαν· ἡ δὲ δόξα τῆς ἠχῆς H. ἠχήσεως ἀναπέμπεται εἰς\nτὸν Προπάτορα. Ταύτης μέν τοι τῆς δοξολογίας τὸν ἦχον εἰς τὴν γῆν\nφερόμενόν φησι πλάστην γενέσθαι, καὶ γεννήτορα τῶν ἐπὶ τῆς γῆς.\n\n9. Την δε αποδειξιν φερει απο των αρτι γεννομενον\n\nβρεφῶν, ὧν ἠχὴ\nH. ἡ ψυχὴ ἅμα τῷ ἐκ μήτρας προελθεῖν\nἐπιβοᾷ ἑνὸς ἑκάστου τῶν στοιχείων τούτων H. τοῦτον τὸν ἦχον.\nΚαθὼς οὖν αἱ ἐπτὰ, φησὶ δυνάμεις δοξάζουσι τὸν Λόγον, οὕτως καὶ ἡ ψυχὴ ἐν τοῖς βρέφεσι κλαίουσα 1\nθρηνοῦσα Μάρκον, δοξάζει αὐτόν. Διὰ τοῦτο δὲ καὶ τὸν Δαβὶδ εἰρηκέναι· Ἐκ\nστόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον· καὶ πάλιν, Οἱ οὐρανοὶ\nδιηγοῦνται δόξαν Θεοῦ. Καὶ διὰ τοῦτο ἔν τε H. ἐπὰν δὲ ἐν\nπόνοις καὶ ταλαιπωρίαις ψυχὴ γενομένη, 2εἰς διϋλισμὸν αὐτῆς, ἐπιφωνεῖ τὸ\nω εἰς σημεῖον αἰνέσεως, ἵνα γνωρίσασα ἄνω 3ψυχὴ τὸ συγγενὲς αὐτῆς,\nβοηθὸν αὐτῇ καταπέμψῃ.\n\n10. Καὶ περὶ μὲν τοῦ 1παντὸς, ὀνόματος τριάκοντα ὄντος γραμμάτων τούτου,\nκαὶ τοῦ Βυθοῦ τοῦ αὔξοντος ἐκ τῶν τούτου γραμμάτων, ἔτι τε τῆς Ἀληθείας\nσώματος δωδεκαμελοῦς ἐκ δύο γραμμάτων συνεστῶτος, καὶ τῆς φωνῆς αὐτῆς,\nἣν Int. προσωμίλησε μὴ προσομιλήσασα, καὶ περὶ τῆς ἐπιλύσεως\nτοῦ μὴ λαληθέντος ὀνόματος, καὶ περὶ τῆς τοῦ κόσμου ψυχῆς καὶ ἀνθρώπου,\nκαθὰ ἔχουσι τὴν κατʼ εἰκόνα οἰκονομίαν, οὕτως ἐλήρησεν. Ἑξῆς δὲ ὡς ἀπὸ\nτῶν ὀνομάτων ἰσάριθμον δύναμιν ἐπέδειξεν ἡ τετρακτὺς αὐτῷ, ἀπαγγελοῦμεν,\nἵνα μηδὲν λάθῃ σε τῶν εἰς ἡμᾶς ὑπʼ\nαὐτοῦ λεγομένων ἐληλυθότων, ἀγαπητέ, καθὼς πολλάκις ἀπῄτησας παῤ\nἡμῶν.\n\n11. Οὕτως οὖν ἀπαγγέλλει ἡ πάνσοφος αὐτῷ Σιγὴ τὴν γένεσιν τῶν εἰκοσιτεσσάρων στοιχείων·\nτῇ μονότητι συνυπάρχειν ἑνότητι H. ἑνότητα , ἐξ ὦν δύο\nπροβολαὶ, καθʼ προείρηται· μονάς τε καὶ τὸ ἕν ἐπὶ H. l. δὶς\nδύο οὖσαι τέσσαρα H. τέσσαρες ἐγένοντο· δὶς γὰρ δύο,\nτέσσαρες. Καὶ πάλιν, αἱ δύο καὶ τέσσαρες εἰς τὸ αὐτὸ συντεθεῖσαι τὸν τῶν\nἓξ ἐφανέρωσαν ἀριθμόν. Οὗτοι δὲ οἱ ἓξ τετραπλασιασθέντες,\n\nτὰς εἰκοσιτέσσαρας\nἀπεκύησαν μορφάς. Καὶ τὰ μὲν τῆς πρώτης τετράδος ὀνόματα ἅγια\nἁγίων νοούμενα, καὶ μὴ δυνάμενα λεχθῆναι, γινώσκεσθαι H. adj.\nδὲ ὑπὸ μόνου τοῦ Υἱοῦ, ἃ ὁ Πατὴρ οἶδε τίνα ἐστί. 1Τὰ δὲ σεμνὰ,\nκαὶ μετὰ πίστεως ὀνομαζόμενα παῤ\nαὐτῷ ἐστι ταῦτα· Αῤῥητος καὶ Σιγὴ, Πατήρ τε καὶ Ἀλήθεια. Ταύτης δὲ τῆς\nτετράδος ὁ σύμπας ἀριθμός ἐστι στοιχείων εἰκοσιτεσσάρων. Ὁ γὰρ Ἄῤῥητος\nὄνομα γράμματα ἔχει ἐν ἑαυτῷ ἑπτὰ, 2ἡ δὲ Σιγὴ πέντε, καὶ ὁ Πατὴρ H.\nha. πέντε , καὶ ἡ Ἀλήθεια ἑπτά· ἃ συντεθέντα ἐπὶ τὸ αὐτὸ, τὰ\nδὶς πέντε, καὶ δὶς ἑπτὰ, τὸν τῶν εἰκοσιτεσσάρων ἀριθμὸν ἀνεπλήρωσεν.\nὩσαύτως δὲ καὶ ἡ δευτέρα τετρὰς, Λόγος καὶ Ζωὴ, Ἄνθρωπος καὶ Ἐκκλησία,\nτὸν αὐτὸν ἀριθμὸν τῶν στοιχείων ἀνέδειξαν. Καὶ τὸ τοῦ Σωτῆρος δὲ ῥητὸν\nὄνομα, 3ὀκτὼ καὶ δέκα, γραμμάτων\n\nὑπάρχειν H. ὑπάρχει ἓξ, τὸ δ᾿ ἄῤῥητον αὐτοῦ\nγραμμάτων\nκἰκοσιτεσσάρων. 1Υἱὸε Χρειστὸς γραμμάτων δώδεκα· τὸ δὲ ἐν H. τῷ Χριστῷ\n1ἄῤῥητον, γρακκάτων τριάκοντα. Καὶ διὰ τοῦτό φησιν αὐτὸν α καὶ ω, ἵνα\nτὴν περιστερὰν μηνύσῃ, τοῦτον ἔχοντος τὸν ἀριθμὸν τούτου τοῦ ὀρνέου.\n\n12. Ὁ δὲ Ἰησοῦς ταύτην ἔχει φησὶ, τὴν ἄῤῥητον γένεσιν. Ἀπὸ γὰρ τῆς Μητρὸς\nτῶν ὅλων, τῆς πρώτης τετράδος, ἐν θυγατρὸς 3τρόπῳ προῆλθεν ἡ δευτέρα\nτετρὰς, καὶ ἐγένετο ὀγδοὰς, ἐξ ἧο προῆλθε δεκάς· οὕτως ἐγένετο δεκὰς καὶ\n\n1ὀγδοάς. Ἡ ον δοκὰς\nἐπισονελθοῦσα τῇ ὀγδοάδι, καὶ δεκαπλᾶκίονα αὐτὴν ποιήσασα, τὸν\nτῶν ὀγδοήκοντα προεβίβασεν ἀριθμόν καὶ τὰ ὀγδοήκοντα πάλιν\nδεκαπλασιάσασα, τὸν τῶν ὀκτακοσίων ἀριθμὸν ἐγέννησεν· ὥστε εἶναι τὸν\nἅπαντα τῶν Γραμμάτων ἀριθμὸν ἀπὸ ὀγδοάδος εἰς δεκάδα προελθόντα, η καὶ π καὶ ω, ὅ ἐστι δεκαοκτώ (ιη΄)\nH. Ἰησοῦς . Τὸ γὰρ Ἰνσοῦ H. Ἰησοῦς ὄνομα κατὰ\nτὸν ἐν τοῖς γράμμασιν ἀριθμὸν, 2ω ἔστιν ὀγδοηκονταοκτώ. Ἔχει\nἜχεις σαφῶς καὶ τὴν ὑπερουράνιον τοῦ η καὶ τοῦ σ l.\nτοῦ Ἰησοῦ κατʼ αὐτοὺς γένεσιν. Διὸ καὶ τὸν ἀλφάβητον τῶν\nἙλλήνων ἔχειν H. ἔχει 3μονάδας ὀκτὼ, καὶ δεκάδας ὀκτὼ, καὶ\nἑκατοντάδας ὀκτὼ, τὴν τῶν ὀκτακοσίων\nὀγδοηκονταοκτὼ ψῆφον ἔπειτα δεικνύοντα INT. et H.\nἐπιδεικνύοντα , τουτέστι τὸ ε ι η, H. τὸν Ἰησοῦν\n4τὸν ἐκ πάντων συνεστῶτα τῶν ἀριθμῶν. Καὶ διὰ τοῦ H. τοῦτο\nἄλφα καὶ ω ὀνομάζεσθαι αὐτὸν, τὴν ἐκ πάντων γένεσιν σημαίνοντα. Καὶ\nπάλιν οὕτως· τῆς πρώτης\n\nτετράδος κατὰ πρόσβασιν πρόβασιν ἀριθμοῦ εἰς\nαὑτὴν συντιθεμένης, ὁ τῶν δέκα ἀνεφάνη ἀριθμός. Μία γὰρ καὶ δύο καὶ\nτρεῖς καὶ τέσσαρες ἐπὶ τὸ αὐτὸ συντεθεῖσαι, δέκα γίνονται· καὶ τοῦτʼ\nεἶναι θέλουσι τὸν Ἰησοῦν.\n\n13. Ἀλλὰ καὶ ὁ Χρειστὸς, φησὶ, γραμμάτων ὀκτὼ ὢν, τὴν πρώτην ὀγδοάδα\nσημαίνει, ἥτις τῷ δέκα ι 1συμπλακεῖσα, τὸν Ἰησοῦν ἀπεκύησε. Λέγεται δὲ, φησὶ, καὶ υἱὸς\nΧρειστὸς, τουτέστιν ἡ δωδεκάς· τὸ γὰρ υἱὸς ὄνομα γραμμάτων ἐστὶ\nτεσσάρων, τὸ δὲ Χρειστὸς ὀκτώ· ἅτινα συντεθέντα τὸ τῆς δωδεκάδος\nἐπέδειξαν μέγεθος. Πρὶν μὲν οὗν, φησὶ, τούτου τοῦ ὀνόματος τὸ 2ἐπίσημον\nφανῆναι, τουτέστι τὸν Ἰησοῦν,\nτοῖς υἱοῖς τὸν\nυἱὸν , ἐν ἀγνοίᾳ πολλῇ ὑπῆρχον οἱ ἄνθρωποι καὶ πλάνῃ. Ὅτε δὲ ἐφανερώθη τὸ ἑξαγράμματον ὄνομα, ὃς\nσάρκα περιεβάλλετο, ἵνα εἰς τὴν αἴσθησιν τοῦ ἀνθρώπου κατέλθῃ, ἔχων ἐν\nἑαυτῷ αὐτὰ τὰ ἓξ καὶ τὰ εἰκοσιτέσσαρα, τότε γνόντες αὐτὸν ἐπαύσαντο τῆς\nἀγνοίας, ἐκ θανάτου δὲ εἰς ζωὴν ἀνῆλθον, τοῦ ὀνόματος αὐτοῖς 1ὁδοῦ\nγεννηθέντος πρὸς τὸν Πατέρα τῆς ἀληθείας. Τεθεληκέναι γὰρ τὸν Πατέρα τῶν\nὅλων λῦσαι τὴν ἄγνοιαν, καὶ καθελεῖν τὸν θάνατον. Ἀγνοίας δὲ λύσις ἡ\nἐπίγνωσις αὐτοῦ ἐγίνετο. Καὶ διὰ τοῦτο ἐκλεχθῆναι τὸν κατὰ τὸ θέλημα\nαὐτοῦ κατʼ εἰκόνα 2τῆς ἄνω δυνάμεως οἰκονομηθέντα Ἄνθρωπον.\n\n14. Ἀπὸ τετράδος γὰρ προῆλθον οἱ Αἰῶνες. Ἦν δὲ ἐν τῇ τετράδι Ἄνθρωπος καὶ\nἘκκλησία, Λόγος καὶ Ζωή. Ἀπὸ τούτων οὖν δυνάμεις, φησὶν, ἀποῤῥυεῖσαι,\nἐγενεσιούργησαν τὸν ἐπὶ γῆς φανέντα Ἰησοῦν. Καὶ τοῦ μὲν Λόγου\n\nἀναπεπληρωκέναι τὸν τόπον τὸν ἄγγελον Γαβριὴλ, τῆς δὲ\nΖωῆς τὸ ἃγιον\nΠνεῦμα, τοί δὲ Ἀνθρώπου τὴν δύναμιν τοῦ υἱοῦ H. τὴν τοῦ ὑψίστου\nδ. · τὸν δὲ τῆς Ἐκκλησίας τόπον ἡ Παρθένος ἐπέδειξεν. Οὕτως τε\nὁ κατ οἰονομίαν διὰ τῆς Μαρίας\nγενεσιουργεῖται 1παῤ αὐτῷ ἄνθρωπος, ὃν ὁ Πατὴρ τῶν ὅλων διελθόντα διὰ\nμήτρας ἐξελέξατο διὰ Λόγου εἰς\nἐπίγνωσιν αὐτοῦ. Ἐλθόντος δὲ αὐτοῦ εἰς τὸ ὕδωρ, κατελθεῖν εἰς αὐτὸν ὡς\nπεριστερὰν τὸν 2ἀναδραμόντα ἄνω, καὶ πληρώσαντα τὸν δωδέκατον ἀριθμόν·\nἐν ὑπάρχει τὸ σπέρμα τούτῶν 3συμπαρέντων αὐτῷ, καὶ συγκαταβάντων, καὶ\nσυναναβάντων. Αὐτὴν δὲ τὴν δύναμιν κατελθοῦσαν σπέρμα φησὶν εἶναι τοῦ\n4Πατρὸς H. πληρώματος , ἔχον ἐν ἑαυτῷ καὶ τὸν Πατέρα καὶ τὸν Υἱὸν, τήν τε διὰ τούτων\nγινωσκομένην ἀνονόμαστον δύναμιν τῆς Σιγῆς, καὶ τοὺς ἅπαντας Αἰῶνας. Καὶ\nτοῦτʼ H. τούτον εἶναι 5τὸ πνεῦμα τὸ λαλῆσαν διὰ τοῦ Ἰνσοῦ\nH. δ. τ. στόματος τοῦ Υἱοῦ , τὸ ὁμολογῆσαν ἑαυτὸν οἱὸν\n\nἀνθρώπου, καὶ\nφανερώσαντα H. φανερῶσαν τὸν Πατέρα, κατεθὸν μὲν\nεἰς τὸν Ἰησοῦν, ἡνῶσθαι δ᾿ H. δ᾿ abest αὐτῷ. Καὶ καθεῖλε μὲν\nτὸν θάνατον, φησὶν, ὁ ἐκ τῆς οἰκονομίας Σωτὴρ, ἐγνώρισε δὲ τὸν Πατέρα\n1Χριστόν H. Χρ. Ἰσοῦν . Εἶναι οὖν τὸν Ἰησοῦν ὄνομα μὲν τοῦ 2ἐκ\nτῆς οἰκονομίας ἀνθρώπου λέγει, τεθεῖσθαι δὲ εἰς ἐξομοίωσιν καὶ μόρφωσιν\nτοῦ μέλλοντος εἰς αὐτὸν κατέρχεσθαι Ἀνθρώπου, τὸν H. ὃν\nχωρήσαντα αὐτόν. 3Ἐσχηκέναι δὲ αὐτόν τε τὸν Ἄνθρωπον,\n\nαὐτόν τε τὸν Λόγον, καὶ τὸν Πατέρα, καὶ τὸν Ἄῤῥητον, καὶ τὴν Σιγὴν, καὶ τὴν\nἈλὴθειαν, καὶ Ἐκκλησίαν, καὶ Ζωήν1.\n\n15. Ταῦτα δὴ ὑπὲρ τὸ ἰοὺ, καὶ τὸ φεῦ, καὶ ὑπὲρ τὸ τὴν πᾶσαν\nτραγικὴν φώνησιν καὶ σχετλιασμόν ἐστι. Τίς γὰρ οὐκ ἂν μισήσειε τῶν\nτηλικούτων ψευσμάτων κακοσύνθετον ποιητὴν, τὴν μὲν Ἀλήθειαν ὁρῶν εἴδωλον\nὑπὸ Μάρκου γεγονυῖαν, καὶ τοῦτο τοῖς τοῦ ἀλφαβήτου γράμμασι\nκατεστιγμένην. 2Νεωστὶ, πρὸς ὡς τὸ ἀπʼ ἀρχῆς, τὸ δὴ λεγόμενον\nχθὲς καὶ πρώην, Ἕλληνες ὁμολογοῦσιν 3ἀπὸ Κάδμου πρῶτον ἓξ καὶ δέκα\nπαρειληφέναι, εἶτα μετέπειτα προβαινόντων τῶν\nχρόνων αὐτοὶ\nἐξευρηκέναι ποτὲ μὲν τὰ δασέα, ποτὲ δὲ τὰ διπλᾶ· ἔσχατον δὲ\nπάντων Παλαμήδην φασὶ τὰ μακρὰ τούτοις προστεθεικέναι· πρὸ τοῦ οὖν\nἝλλησι ταῦτα γενέσθαι, οὐκ ἦν Ἀλήθεια· τὸ γὰρ σῶμα αὐτῆς κατά σε, Μάρκε,\nμεταγενέστερον μὲν Κάδμου, καὶ τῶν\nπρὸ αὐτοῦ· μεταγενέστερον δὲ τῶν τὰ λοιπὰ προστεθεικότων στοιχεῖα·\nμεταγενέστερον δὲ καὶ σαυτοῦ· σὺ γὰρ μόνον εἔδωλον κατήγαγες τὴν ὑπό σου\nλεγομένην Ἀλήθειαν.\n\n16. Τίς δ᾿ ἀνέξεταί σου τὴν τοσαῦτα φλυαροῦσαν Σιγὴν,\n\nἣ τὸν ἀνονόμαστον ὀνομάζει, καὶ τὸν ἄῤῥητον ἐξηγεῖται, καὶ\nτὸν ἀνεξιχνίαστον ἐξιστορεῖ· καὶ\nἠνοιχέναι τὸ στόμα φησὶν αὐτὸ l. αὐτὸν , ὃν ἀσώματον καὶ\nἀνείδεον λέγεις· καὶ προενέγκασθαι Λόγον, ὡς ἓν τι τῶν συνθέτων ζώων·\nτόν τε Λόγον αὐτοῦ ὅμοιον ὄντα τῷ προβαλόντι, καὶ μορφὴν τοῦ ἀοράτου\nγεγονότα, στοιχείων μὲν εἶναι τριάκοντα, συλλαβῶν δὲ τεσσάρων; Ἔσται οὖν\nκατὰ τὴν ὁμοιότητα τοῦ Λόγου ὁ Πατὴρ τῶν πάντων, ὡς σὺ φὴς, στοιχείων\nμὲν τριάκοντα, συλλαβῶν δὲ τεσσάρων. Ἢ πάλιν τίς ἀνέξεταί σου εἰς\nσχήματα καὶ ἀριθμοὺς, ποτὲ μὲν τριάκοντα, ποτὲ δὲ εἰκοσιτέσσαρα, ποτὲ δὲ\nἓξ μόνον, συγκλείοντος τὸν τῶν πάντων κτιστὴν, καὶ δημιουργὸν, καὶ\nποιητὴν Λόγον τοῦ Θεοῦ· κατακερματίζοντος αὐτὸν εἰς συλλαβὰς μὲν\nτέσσαρας, στοιχεῖα δὲ τριάκοντα· καὶ τὸν πάντων Κύριον τὸν ἐστερεωκότα\nτοὺς οὐρανοὺς, εἰς ω π η κατάγοντος ἀριθμὸν, ὁμοίως τῷ ἀλφαβήτῳ αὐτὸν\nγεγονότα l. ἀλφ. γεγ. καὶ αὐτὸν π. χ. π. , πάντα χωροῦντα\nΠατέρα, ἀχώρητον δὲ ὑπάρχοντα, εἰς τετράδα, καὶ ὀγδοάδα,\n\nκαὶ δεκάδα, καὶ δωδεκάδα ὑπομερίζοντος, καὶ διὰ τῶν τοιούτων πολυπλασιασμῶν, τὸ ἄῤῥητον καὶ ἀνεννόητον, ὡς σὺ φὴς, τοῦ\nΠατρὸς ἐκδιηγουμένου; Καὶ ὃν ἀσώματον καὶ ἀνούσιον ὀνομάζεις, τὴν τούτου\nοὐσίαν καὶ τὴν ὑπόστασιν ἐκ πολλῶν γραμμάτων, ἑτέρων ἐξ ἑτέρων\nγεννωμένων, κατασκευάζεις, αὐτὸς Δαίδαλος ψευδὴς, καὶ τέκτων κακὸς\nγενόμενος τῆς προπανυπερτάτου δυνάμεως· καὶ ἣν ἀμέριστον φὴς εἶναι, εἰς\nἀφώνους, καὶ φωνήεντας, καὶ ἡμιφώνους φθόγγους ὑπομερίζων· τὸ ἄφωνον\nαὐτῶν τῷ τῶν πάντων Πατρὶ, καὶ τῇ τοῦ υἱοῦ l. τούτου ἐννοίᾳ\nἐπιψευδόμενος, εἰς τὴν ἀνωτάτω βλασφημίαν καὶ μεγίστην ἀσέβειαν ἐμβέβληκας ἅπαντας τούς σοι\nπειθομένους.\n\n17. Διὸ καὶ δικαίως καὶ ἀρμοζόντως τῇ τοιαύτῃ σου τόλμῃ ὁ 2θεῖος πρεσβύτης καὶ κήρυξ τῆς ἀληθείας\nἐμμέτρως ἐπιβεβόηκέ σοι, εἰπὼν οὕτως·\n\n3Εἰδωλοποιὲ, Μάρκε, καὶ τερατοσκόπε,\n\nἈστρολογικῆς ἔμπειρε καὶ μαγικῆς τέχνης\n\nΔἰ ὦκ κρατύνεις τῆς πλάνης τά διδάγματα,\n\nΣημεῖα δεικνὺς τοῖς ὑπό σου πλανωμένοις,\n\nἈποστατικῆς δυνάμεως ἐγχειρήματα,\n\n1Ἃ σὺ χορηγεῖς ὡς πατὴρ Σατανᾶ, εἰ\n\nΔἰ ἀγγελικῆς δυνάμεως 2Ἀζαζὴλ ποιεῖν\n\nἜχων σε πρόδρομον ἀντιθέοι πανουργίας.\n\nΚαὶ ταῦτα μὲν ὁ θεοφιλὴς πρεσβύτης. Ἡμεῖς δὲ τὰ λοιπὰ τῆς\nμυσταγωγίας αὐτῶν, μακρὰ ὄντα, πειρασόμεθα βραχέως διεξελθεῖν, καὶ 3τὰ\nπολλῷ χρόνῳ κεκριμένα εἰς φανερὸν ἀγαγεῖν· οὕτω γὰρ ἂν γένοιτο εὐέλεγκτα\nπᾶσι.\n\nΚεφ. θ΄.\n\n1. THΝ οὖν γένεσιν τῶν Αἰώνων αὐτῶν, καὶ τὴν πλάνην τοῦ προβάτου, καὶ\nἀνεύρεσιν, ἑνώσαντες ἐπὶ τὸ αὐτὸ, μυστικώτερον ἐπιχειροῦσιν ἀπαγγέλλειν\nοὗτοι οἱ εἰς ἀριθμοὺς τὰ πάντα κατάγοντες, ἐκ μονάδος καὶ δυάδος\nφάσκοντες τὰ ὅλα συνεστηκέναι H. συνεστάναι · καὶ ἀπὸ μονάδος\nἕως τῶν τεσσάρων ἀριθμοῦντες οὕτω\nγεννῶσι τὴν δεκάδα. 1Μία γὰρ, καὶ δύο, καὶ τρεῖς, καὶ τέσσαρες,\nσυντεθεῖσαι ἐπὶ τὸ αὐτὸ, τὸν τῶν δέκα Αἰώνων ἀπεκύησαν ἀριθμόν. Πάλιν δ᾿\nαὖ ἡ δυὰς ἀπʼ αὐτῆς προελθοῦσα ἕως τοῦ 2ἐπισήμου, οἷον δύο καὶ τέσσαρες\nκαὶ ἓξ, τὴν δωδεκάδα ἀπέδειξε. Καὶ πάλιν ἀπὸ τῆς δυάδος\n\nὁμοίως ἀριθμούντων ἡμῶν ἕως τῶν δέκα, ἡ λ ἀνεδείχθη, ἐν ᾗ\nὀκτὼ καὶ δέκα καὶ\nδώδεκα H. ὀγδοὰς καὶ δεκὰς καὶ δωδεκάς . Τὴν οὖν δωδεκάδα,\n1διὰ τὸν H. τὸ ἐπίσημον συνεσχοκέναι, διὰ τὸ\nσυνεπακολουθήσασαν H. συνεπακολουθῆσαν αὐτῇ τὸ ἐπίσημον,\nπάθος λέγουσι. Καὶ διὰ τοῦτο 2περὶ τὸν δωδέκατον ἀριθμὸν τοῦ σφάλματος\nγενομένου, τὸ πρόβατον ἀποσκιρτῆσαν πεπλανῆσθαι· ἐπειδὴ τὴν ἀπόστασιν\nἀπὸ δωδεκάδος γεγενῆσθαι φάσκουσι. Τῷ αὐτῷ τρόπῳ καὶ ἀπὸ τῆς δωδεκάδος\nἀπόστασιν l. ἀποστᾶσαν μίαν δύναμιν ἀπολωλέναι μαντεύονται·\nκαὶ ταύτην εἶναι τὴν γυναῖκα τὴν ἀπολέσασαν τὴν δραχμὴν, καὶ ἅψασαν\nλύχνον, καὶ εὑροῦσαν αὐτήν. Οὕτως οὖν καὶ 3(ἐπὶ) τοὺς ἀριθμοὺς τοὺς\nκαταλειφθέντας, ἐπὶ μὲν τῆς\n\nδραχμῆς τοὺς\nἐννέα, 1ἐπὶ δὲ τοῦ προβάτου τοὺς ἕνδεκα ἐπιπλεκομένους ἀλλήλοις τὸν τῶν ἐνενηκονταεννέα τίκτειν ἀριθμόν· ἐπεὶ\nἐννάκις τὰ ἕνδεκα ἐνενηκονταεννέα γίνεται. Διὸ καὶ τὸ 2ἀμὴν τοῦτον\nλέγουσιν ἔχειν τὸν ἀριθμόν.\n\n2. Οὐκ ὀκνήσω δέ σοι καὶ ἄλλως ἐξηγουμένων αὐτῶν ἀπαγγεῖλαι, ἵνα\nπανταχόθεν κατανοήσῃς τὸν καρπὸν αὐτῶν. Τὸ γὰρ στοιχεῖον τὸ η σὺν μὲν\nap. H. deest μὲν τῷ ἐπισήμῳ ὀγδοάδα εἶναι θέλουσιν, ἀπὸ\nτοῦ πρώτου ὀγδόου κείμενον τόπου H. ἀπὸ τοῦ A ὀγδόῳ κείμενον\nτόπῳ · εἶτα πάλιν ἄνευ τοῦ ἐπισήμου ψηφίζοντες τὸν ἀριθμὸν\nαὐτῶν τῶν στοιχείων, καὶ ἐπισυνθέντες H. συντιθέντες μέχρι\nτοῦ η, τὴν τριακοντάδα ἐπιδεικνύουσιν. Ἀρξάμενος γὰρ H. τις\nM. 82. ἀπὸ τοῦ ἄλφα, καὶ τελευτῶν εἰς τὸ η τῷ ἀριθμῷ H. τὸν\nἀριθμὸν τῶν στοιχείων, ὑπεξαιρούμενος δὲ τὸ ἐπίσημον, καὶ\nἐπισυντιθεὶς τὴν ἐπαύξησιν τῶν γραμμάτων, εὑρήσει τὸν τῶν τριάκοντα\nἀριθμόν. 3Μέχρι γὰρ τοῦ 4θ ε΄ στοιχείου\n\nπεντεκαίδεκα γίνονται· ἔπειτα προστεθεὶς αὐτοῖς ὁ τῶν ἑπτ\nἀριθμὸς, β καὶ κ\nἀπετέλεσε· προσελθὼν τούτοις τὸ η, ὅ ἐστιν ὀκτὼ, τὴν θαυμασιωτάτην\nτριακοντάδα ἀνεπλήρωσε. Καὶ ἐντεῦθεν ἀποδεικνύουσι τὴν ὀγδοάδα μητέρα\nτῶν τριάκοντα Αἰώνων. Ἐπεὶ οὖν ἐκ τριάκοντα H. τῶν τριῶν\nδυνάμεων ἥνωται ὁ τῶν λ ἀριθμὸς, τρεῖς l. τρὶς αὐτὸς\nγενόμενος τὰ ἐνενήκοντα ἐποίησε· τρεῖς H. τρὶς γὰρ τριάκοντα\nἐνενήκοντα. Καὶ αὐτὴ δὲ ἡ τριὰς ἐφʼ ἑαυτῆς συντεθεῖσα, ἐννέα ἐγέννησεν.\nΟὕτως δὲ ἡ ὀγδοὰς τὸν τῶν ἐννέα παῤ αὐτοῖς H. ἐνενήκοντα\nἐννέα ἀπεκ. ἀρ. ἀπεκύησεν ἀριθμόν. Καὶ ἐπεὶ ὁ δωδέκατος Αἰὼν\nἀποστὰς κατέλειψε τοὺς ἄνω ἕνδεκα, κατάλληλον λέγουσι τὸν τύπον τῶν\nγραμμάτων τῷ σχήματι τοῦ 1λόγου κεῖσθαι· ἑνδέκατον γὰρ τῶν γραμμάτων\nκεῖται H. κεῖσθαι τὸ λ, ὅ ἐστιν ἀριθμὸς τῶν τριάκοντα, καὶ\nκατ᾿ εἰκόνα κεῖσθαι τῆς ἄνω οἰκονομίας· ἐπειδὴ 2ἀπὸ τοῦ ἄλφα,\n\nχωρὶς τοῦ ἐπισήμου,\nαὐτῶν τῶν γραμμάτων ὁ ἀριθμὸς ἕως τοῦ λ συντιθέμενος κατὰ τὴν\nπαραύξησιν τῶν γραμμάτων σὺν αὐτῷ τῷ λ, τὸν τῶν ἐνενηκονταεννέα ποιεῖται\nἀριθμόν. Ὅτι δὲ τὸ λ ἑνδέκατον ὂν 1 l. ἐν ἑνδεκάτῳ ἂν τόπῳ τῇ\nτάξει ἐπὶ τὴν τοῦ ὁμοίου 2αὐτοῦ H. αὐτῷ . κατῆλθε ζήτησιν, ἵνα\nἀναπληρώσῃ τὸν δωδέκατον ἀριθμὸν, καὶ εὑρὸν αὐτὸν ἐπληρώθη, φανερὸν\nεἶναι ἐξ αὐτοῦ τοῦ σχήματος τοῦ στοιχείου. Τὸ γὰρ λ ὥσπερ ἐπὶ τὴν τοῦ ὁμοίου αὐτῷ ζήτησιν\nπαραγενόμενον, καὶ εὑρὸν, καὶ εἰς ἑαυτὸν ἁρπάσαν αὐτὸν, τὴν τοῦ\nδωδεκάτου ἀνεπλήρωσε χώραν, τοῦ M στοιχείου ἐκ δύο Λ συγκειμένου. Διὸ\nκαὶ φεύγειν αὐτοῦ H. αὐτοὺς διὰ τῆς γνώσεως τὴν τῶν ⫯θ\nH. ἐνενήκοντα ἐννέα χώραν, τουτέστι τὸ ὑστέρημα, τόπον ἀριστερᾶς χειρός· μεταδιώκειν δὲ\nτὸ ἓν, ὃ προστεθὲν τοῖς ἐνενηκονταεννέα, 3εἰς τὴν δεξιὰν αὐτοῦ l.\nαὐτοὺς χεῖρα μετέστησε.\n\n3. Σὺ μὲν ταῦτα διερχόμενος, ἀγαπητὲ, εὖ οἶδα ὅτι γελάσεις πολλὰ τὴν\nτοιαύτην αὐτῶν 1οἰησίσοφον μωρίαν. Ἄξιοι δὲ πένθους οἱ τηλικαύτην\nθεοσέβειαν, καὶ τὸ μέγεθος τῆς ἀληθείας l. ἀληθῶς ἀῤῥήτου\nδυνάμεως, καὶ τὰς τοσαύτας οἰκονομίας τοῦ Θεοῦ, διὰ τοῦ ἄλφα, καὶ τοῦ\nβῆτα, καὶ δἰ ἀριθμῶν οὕτως ψυχρῶς καὶ βεβιασμένως διασύροντες. Ὅσοι δὲ\nἀφίστανται τῆς Ἐκκλησίας, καὶ τούτοις τοῖς γραώδεσι μύθοις πείθονται,\nἀληθῶς αὐτοκατάκριτοι. Οὓς ὁ Παῦλος ἐγκελεύεται ἡμῖν μετὰ μίαν καὶ\nδευτέραν νουθεσίαν παραιτεῖσθαι. Ἰωάννης δὲ ὁ τοῦ Κυρίου μαθητὴς\nἐπέτεινε τὴν καταδίκην αὐτῶν, μηδὲ χαίρειν αὐτοῖς ὑφʼ ἡμῶν λέγεσθαι\nβουληθείς. Ὁ γὰρ λέγων αὐτοῖς, φησὶ, χαίρειν, κοινωνεῖ τοῖς\nἔργοις αὐτῶν τοῖς πονηροῖς. Καὶ εἰκότως· οὐκ ἔστι γὰρ χαίρειν τοῖς ἀσεβέσι, λέγει Κύριος. Ἀσεβεῖς δὲ ὑπὲρ πᾶσα,\nἀσέβειαν οὗτοι, οἱ τὸν ποιητὴν οὐρανοῦ καὶ γῆς μόνον Θεὸν παντοκράτορα,\nὑπὲρ ὃν ἄλλος Θεὸς οὐκ ἔστικ, ἐξ ὑστερήματος, καὶ αὐτοῦ ἐξ ἄλλου\nὑστερήματος γεγονότος, προβεβλῆσθαι λέγοντες· ὥστε κατʼ αὐτοὺς εἶναι\nαὐτὸν προβολὴν τρίτου ὑστερήματος. Ἣν γνώμην ὄντως 2καταφυσήσαντας, καὶ\nκαταθεματίσαντας, δέον πόῤῥω που μακρὰν φυγεῖν ἀπʼ αὐτῶν, καὶ ᾗ πλέον\nδιισχυρίζονται, καὶ χαίρουσιν ἐπὶ τοῖς παρευρήμασιν αὐτῶν, ταύτῃ μᾶλλον\nεἰδέναι πλέον αὐτοὺς ἐνεργεῖσθαι ὑπὸ τῆς ὀγδοάδος τῶν πονηρῶν πνευμάτων·\nκαθάπερ οἱ εἰς φρενίτιδα διάθεσιν\nἐμπεσόντες, ᾗ πλέον γελῶσι, καὶ ἰσχύειν δοκοῦσιν, καὶ ὡς ὑγιαίνοντες\nπάντα πράττουσι, ἔνια δὲ καὶ\n\nὑπὲρ τὸ ὑγιαίνειν, ταύτῃ μᾶλλον κακῶς ἔχουσι. Ὁμοίως δὲ\nκαὶ οὗτοι, ᾗ μᾶλλον ὑπερφρονεῖν δοκοῦσι, καὶ ἐκνευρίζουσιν ἑαυτοὺς, ὑπέρτονα τοξεύοντες, ταύτῃ\nμᾶλλον οὐ σωφρονοῦσιν. Ἐξελθὸν γὰρ τὸ ἀκάθαρτον πνεῦμα τῆς ἀγνοίας\nl. ἀνοίας . ἔπειτα σχολάζοντας αὐτοὺς, οὐ Θεῷ, ἀλλὰ\nκοσμικαῖς ζητήσεσιν εὑρὸν, προσπαραλαβὸν ἕτερα πνεύματα ἑπτὰ πονηρότερα\nἑαυτοῦ, καὶ χαυνῶσαν αὐτῶν τὴν γνώμην, ὡς δυναμένων τὰ ὑπὲρ τὸν Θεὸν\nἐννοεῖν, καὶ ἐπιτήδειον εἰς 2ὑπερέκκρουσιν κατασκευάσαν, τὴν ὀγδοάδα τῆς\nἀνοίας τῶν πονηρῶν πνευμάτων εἰς αὐτοὺς ἐνεθήκωσε.\n\nΚεφ. ι΄.\n\nΒΟΥΛΟΜΑΙ δέ σοι καὶ ὡς αὐτὴν τὴν κτίσιν κατʼ εἰκόνα τῶν ἀοράτων ὑπὸ τοῦ\nδημιουργοῦ, ὡς ἀγνοοῦντος αὐτοῦ, κατεσκευάσθαι διὰ τῆς Μητρὸς λέγουσι,\nδιηγήσασθαι. Πρῶτον\nμὲν τὰ 3τέσσαρα στοιχεῖά φασι, πῦρ, ὕδωρ, γῆν, ἀέρα, εἰκόνα\n\nπροβεβλῆσθαι τῆς ἄνω\nπρώτυς\ndeest ap. H. τετράδος· τάς τε ἐνεργείας αὐτῶν\nσυναριθμουμένας, οἷον θερμόν τε καὶ ψυχρὸν, ξηρόν τε καὶ ὑγρὸν, ἀκριβῶς\nἐξεικονίζειν τὴν ὀγδοάδα· 1ἐξ ἧς δέκα δυνάμεις οὕτως καταριθμοῦσιν· ἑπτὰ\nμὲν σωματικὰ κυκλοειδῆ, ἃ καὶ οὐρανοὺς καλοῦσιν· ἔπειτα τὸν περιεκτικὸν\nαὐτῶν κύκλον, ὃν καὶ ὄγδοον\nοὐρανὸν ὀνομάζουσι· πρὸς δὲ τούτοις ἥλιόν τε καὶ σελήνην. Ταῦτα δέκα\nὄντα τὸν ἀριθμὸν, εἰκόνας λέγουσιν εἶναι τῆς ἀοράτου δεκάδος, τῆς ἀπὸ\nΛόγου καὶ Ζωῆς προελθούσης. Τὴν δὲ\nδωδεκάδα μηνύεσθαι διὰ τοῦ ζωδιακοῦ τοῦ καλουμένου κύκλου. Τὰ γὰρ δώδεκα\nζώδια φανερώτατα τὴν τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας θυγατέρα δωδεκάδα\nσκιαγραφεῖν λέγουσι. Καὶ ἐπεὶ 2ἀντεπεζεύχθη,\n\nφασὶ, τὴν τῶν ὅλων φορὰν ὠκυτάτην ὑπάρχουσαν, οὗπερ ὁ χγρόνος H. Καὶ\nἐπεὶ ἀνεζεύχθη, φησὶ, τῇ τῶν ὅλων ἀναφορᾷ ὠκυτάτῃ ὑπαρχούσῃ ὁ\nὕπερθεν οὐρανὸς ὁ πρὸς αὐτῷ τῷ κύτει βαρύνων, καὶ\nἀντιταλαντεύων τὴν ἐκείνων ὠκύτητα τῇ ἑαυτοῦ βραδυτῆτι, ὥστε αὐτὸν ἐν\nτριάκοντα ἔτεσι τὴν περίοδον ἀπὸ σημείου ἐπὶ σημεῖον ποιεῖσθαι, εἰκόνα\nλέγουσι αὐτὸν τοῦ Ὅρου τοῦ τὴν 1τριακοντώνυμον Μητέρα αὐτῶν περιέχοντος.\nΤὴν σελήνην τε πάλιν ἑαυτῆς οὐρανὸν\nτριάκοντα ἡμέραις, διὰ\nτῶν ἡμερῶν τὸν ἀριθμὸν τῶν τριάκοντα Αἰώνων ἐκτυποῦν. Καὶ τὸν ἥλιον δὲ\nἐν δεκαδύο μησὶ περιεχόμενον l. περιερχ , καὶ τερματίζοντα τὴν\nκυκλικὴν\n\nἀποκατάστασιν, διὰ\nτῶν δώδεκα μηνῶν τὴν δωδεκάτην\nH. δωδεάδα φανερὰν ποιεῖν. Τὰς δὲ H. Καὶ αὐτὰ δὲ\nτὰς ἡμέρας 1δεκαδύο ὡρῶν τὸ μέτρον ἐχούσας, τύπον τῆς\nδωδεκάδος εἶναι. Ἀλλὰ μὴν καὶ τὴν ὥραν φασὶ, τὸ δωδέκατον\nτῆς ἡμέρας, ἐκ τριάκοντα μοιρῶν κεκοσμῆσθαι διὰ τὴν εἰκόνα τῆς\nτριακοντάδος. Καὶ αὐτοῦ δὲ τοῦ ζωδιακοῦ κύκλου τὴν περίμετρον εἶναι\nμοιρῶν τριακοσίων ἑξήκοντα· ἕκαστον γὰρ ζώδιον κοίρας ἔχει H.\nἔχειν τριάκοντα. Οὕτωε δὲ καὶ διὰ τοῦ κύκλου τὴν εἰκόνα τῆς\nσυναφείας τῶν δώδεκα πρὸς τὰ τριάκοντα τετηρῆσθαι λέγουσιν. Ἔτι μὴν καὶ\nτὴν γῆν εἰς\n\nδώδεκα κλίματα διῃρῆσθαι φάσκοντες, 1καὶ καθʼ ἕκαστον κλίμα δύναμιν\nἐκ τῶν οὐρανῶν κατὰ κάθετον ὑποδεχομένην, ἐοικότα τίκτουσαν τέκνα τῇ\nκαταπεμπούσῃ τὴν ὑπόῤῥοιαν δύναμιν, τύπον εἶναι τῆς δωδεκάδος καὶ τῶν\nτέκνων αὐτῆς σαφέστατον διαβεβαιοῦνται. Πρὸς δὲ τούτοις θελήσαντά φασι\nτὸν δημιουργὸν τῆς ἄνω ὀγδοάδος τὸ ἀπέραντον, καὶ αἰώνιον, καὶ ἀόριστον,\nκαὶ ἄχρονον μιμήσασθαι, καὶ μὴ δυνηθέντα τὸ μόνιμον αὐτῆς, καὶ ἀΐδιον\nἐκτοπῶσαι, διὰ τὸ καρπὸν adde ex H. αὐτὸν εἶναι ὑστερήματος,\nεἰς χρόνους, καὶ καιροὺς, ἀριθμούς τε πολυετεῖς τὸ αἰώνιον αὐτῆς\nκατατεθεῖσθαι, οἰόμενον 2ἐν τῷ πλήθει τῶν χρόνων μιμήσασθαι αὐτῆς τὸ\nἀπέραντον. Ἐνταῦθά τε λέγουσιν, ἐκφυγούσης αὐτὸν τῆς ἀληθείας,\nἐπηκολουθηκέναι τὸ ψεῦδος· καὶ διὰ τοῦτο κατάλυσιν πληρωθέντων τῶν\nχρόνων λαβεῖν αὐτοῦ τὸ ἔργον.\n\nΚεφ. ια΄.\n\n1. KAI περὶ μὲν τῆς κτίσεως τοιαῦτα λέγοντες, καθʼ ἑκάστην ἡμέραν\nἐπιγεννᾷ ἕκαστος αὐτῶν, καθὼς δύναται, καινότερον. Τέλειος γὰρ οὐδεὶς ὁ\nμὴ μεγάλα ψεύσματα παῤ αὐτοῖς καρποφορήσας. Ἐκ δὲ τῶν προφητικῶν ὅσα\nμεταμορφάζουσιν, ἀναγκαῖον μηνύσαντα τὸν ἔλεγχον αὐτοῖς ἐπάγειν. Ὁ γὰρ\nΜωϋσῆς, φασὶ, ἀρχόμενος τῆς κατὰ τὴν κτίσιν πραγματείας, εὐθὺς ἐν ἀρχῇ\nτὴν μητέρα τῶν ὅλων ἐπέδειξεν, εἰπών· Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν\nοὐρανὸν καὶ τὴν γῆν. Τέσσαρα οὗν ταῦτα ὀνομάσας, Θεὸν, καὶ ἀρχὴν,\nοὐρανὸν, καὶ γῆν, τὴν 1τετρακτὺν\nαὐτῶν, ὡς αὐτοὶ λέγουσι, διετύπωσε. Καὶ τὸν ἀόρατον δὲ καὶ τὸν ἀπόκρυφον\nαὐτῆς μηνύοντα εἰπεῖν· Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος. Τὴν\nδευτέραν τετράδα, γέννημα πρώτης τετράδος, οὕτως αὐτὸν εἰρηκέναι\nθέλουσιν,\n\nἄβοσσον ὀνομάζοντα καὶ σκότος, ἐν σφίσιν αὐτοῖς καὶ ὕδωρ,\nκαὶ τὸ ἐπιφερόμενον τῷ ὕδατι 1πνεῦμα. Μεθ᾿ ἣν τίς δεκάδος μνημονεύοντα\nφῶς λέγειν, καὶ ἡμέραν, καὶ νύκτα, στερέωμά τε, καὶ ἑσπέραν, καὶ ὃ\nκαλεῖται πρωῒ, ξηράν τε καὶ\nθάλασσαν, ἔτι τε βοτάνην, καὶ δεκάτῳ τόπῳ ξύλον· οὕτω δὲ διὰ τῶν δέκα\nὀνομάτων τοὺς δέκα Αἰῶνας μεμηνυκέναι. Τῆς δὲ δυοδεκάδος οὕτως\nἐξεικονίσθαι 2παῤ αὐτῷ τὴν δύναμιν· ἥλιον γὰρ λέγειν καὶ σελήνην,\nἀστέρας τε καὶ καιροὺς, ἐνιαυτούς τε καὶ κήτη, ἰχθύας καὶ ἑρπετὰ,\nπετεινὰ καὶ τετράποδα, θηρία τε, καὶ 3πετεινά που τοῖς δυοδέκατον τὸν\nἄνθρωπον. Οὕτως ὑπὸ τοῦ πνεύματος τὴν τριάκοντα τριακοντάδα\nδιὰ Μωϋσέως εἰρῆσθαι διδάσκουσιν. Ἀλλὰ μὴν καὶ τὸν πλαστὸν ἄνθρωπον κατʼ\nεἰκόνα τῆς ἄνω δυνάμεως ἔχειν ἐν αὐτῷ τὴν ἀπὸ τῆς μιᾶς πηγήν l.\nπηγῆς δύναμιν . Ἱδρῦσθαι δὲ ταῦτα ταύτην ἐν τῷ κατὰ\nτὸν ἐγκέφαλον τόπῳ· ἀφʼ ἧς ἀποῤῥεῖν 4ἀδυνάμεις τέσσαρας, κατʼ εἰκόνα τῆς\nἄνω τετράδος,\nκαλουμένας, τὴν μὲν ὅρασιν, τὴν δὲ ἀκοὴν,\nτὴν δὲ τρίτην ὄσφρυσιν, καὶ τὴν τετάρτην γεῦσιν. Τὴν δὲ\nὈγδοάδα φασὶ μηνύεσθαι διὰ τοῦ ἀνθρώπου οὕτως· ἀκοὰς μὲν δύο ἔχοντας\nl. ἔχοντος , καὶ τοσαύτας ὁράσεις, ἔτι τε ὀσφρήσεις δύο,\nκαὶ διπλῆν γεῦσιν, πικροῦ τε καὶ γλυκέως. Ὅλον δὲ τὸν ἄνθρωπον πᾶσαν τὴν\nεἰκόνα τῆς τριακοντάδος οὕτως ἔχειν διδάσκουσιν· ἐν μὲν ταῖς χερσὶ διὰ\nτῶν δακτύλων τὴν δεκάδα βαστάζειν· ἐν ὅλῳ δὲ τῷ σώματι εἰς δεκαδύο μέλη\nδιαιρουμένῳ τὴν δωδεκάδα. Διαιροῦσι δὲ αὐτὸ, καθάπερ τὸ τῆς Ἀληθείας\nδιῄρηται παῤ αὐτοῖς τοῖς\nl. σῶμα et dele, σώμασι, περὶ οὗ προειρήκαμεν. Τήν τε οὖν\nὀγδοάδα, ἄῤῥητόν τε καὶ ἀόρατον\nοὖσαν, ἐν τοῖς σπλάγχνοις κρυβομένην νοεῖσθαι.\n\n2. Ἥλιον δὲ πάλιν τὸν μέγαν φωστῆρα ἐν τῇ τετάρτῃ τῶν ἡμερῶν γεγονέναι\nδιὰ τὸν τῆς τετράδος ἀριθμὸν φάσκουσι. Τῆς τε σκηνῆς, τῆς ὑπὸ Μωϋσέως\nκατασκευασθείσης, αἱ αὐλαὶ ἐκ βύσσου, καὶ ὑακίνθου, καὶ πορφύρας, καὶ\nκοκκίνος γεγονυῖαι, τὴν\nαὐτὴν παῤ αὐτοῖς ἐπέδειξαν εἰκόνα. Τόν τε τοῦ ἱερέως ποδήρη, τέσσαρσι\nστοιχείοις l. στίχοις λίθων\n\nπολυτελῶν κεκοσμημένον, τὴν τετράδα σημαίνειν διορίζονται·\nκαὶ εἴ τινα τοιαῦτα κεῖται ἐν ταῖς γραφαῖς, εἰς τὸν τῶν τεσσάρων\nδυνάμενα ἄγεσθαι ἀριθμόν, διὰ τὴν τετρακτὺν αὐτῶν φασι γεγονέναι. Τὴν δὲ\nὀγδοάδα πάλιν δείκνοσθαι οὕτως· ἐν τῇ ὀγδόῃ τῶν ἡμερῶν πεπλάσθαι\nλέγουσιν τὸν ἄνθρωπον. Ποτὲ μὲν γὰρ αὐτὸν τῇ ἕκτῃ βούλονται γεγονέναι,\nποτὲ δὲ τῇ ὀγδόῃ, εἰ μὴ τὸν μὲν χοϊκὸν ἐν τῇ ἕκτῃ τῶν ἡμερῶν ἐροῦσι\nπεπλάσθαι, τὸν δὲ σαρκικὸν ἐν τῇ ὀγδόῃ·\nδιέσταλται γὰρ ταῦτα παῤ\nαὐτοῖς. Ἔνιοι δὲ ἄλλον θέλουσι τὸν κατʼ εἰκόνα καὶ ὁμοίωσιν Θεοῦ\nγεγονότα ἀρσενόθηλυν ἄνθρωπον, καὶ τοῦτον εἶναι τὸν πνευματικόν· ἄλλον\nδὲ τὸν ἐκ τῆς γῆς πλασθέντα. Καὶ τὴν τῆς κιβωτοῦ δὲ οἰκονομίαν ἐν τῷ\nκατακλυσμῷ, ἐν ᾗ ὀκτὼ ἄνθρωποι διεσώθησαν, φανερώτατά φασι τὴν σωτήριον\nὀγδοάδα μηνύειν. Τὸ αὐτὸ δὲ καὶ τὸν Δαβὶδ, ὄγδοον ὄντα τῇ γενέσει τῶν\nἀδελφῶν αὐτοῦ, σημαίνειν. Ἔτι μὴν καὶ τὴν περιτομὴν, ὀκταήμερον\nγινομένην, τὸ περίτμημα τῆς ἄνω ὀγδοάδος δηλοῦν. Καὶ ἁπλῶς ὅσα\nεὑρίσκεται ἐν ταῖς γραφαῖς, ὑπάγεσθαι δυνάμενα εἰς τὸν\nἀριθμὸν τῶν ὀκτὼ, τὸ μυστήριον τῆς ὀγδοάδος ἐκπληροῦν\nλέγουσιν. Ἀλλὰ καὶ τὴν δεκάδα σημαίνεσθαι διὰ τῶν δέκα ἐθνῶν, ὧν ἐπηγγείλατο ὁ Θεὸς τῷ Ἀβραὰμ\nεἰς κατάσχεσιι δοῦναι, λέγουσι· καὶ τὴν περὶ Σάῤῥαν δὲ οἰκονομίαν, ὡς\nμετὰ ἔτη δέκα δίδωσιν αὐτῷ τὴν ἑαυτῆς δούλην Ἄγαρ, ἵνα ἐξ αὐτῆς\nτεκνοποιήσηται τὸ αὐτὸ δηλοῦν. Καὶ ὁ δοῦλος δὲ Ἀβραὰμ πεμφθεὶς ἐπὶ\nῬεβέκκαν, καὶ ἐπὶ τῷ φρέατι διδοὺς αὐτῇ ψέλλια χρυσῶν δέκα, καὶ οἱ\nἀδελφοὶ αὐτῆς κατέχοντες αὐτὴν ἐπὶ δέκα ἡμέρας· ἔτι τε Ῥοβοὰμ l.\nἸεροβοὰμ ὁ τὰ δέκα σκῆπτρα λαμβάνων, καὶ τῆς σκηνῆς αἱ δέκα\nαὐλαῖαι, καὶ οἱ στύλοι οἱ δεκαπήχεις, καὶ οἱ δέκα υἱοὶ Ἰακὼβ, ἐπὶ τὴν\nὠνὴν τοῦ σίτου τὸ πρῶτον εἰς Αἴγυπτον πεμφθέντες, καὶ οἱ δέκα Ἀπόστολοι,\nοἷς φανεροῦται μετὰ τὴν ἔγερσιν ὁ Κύριος, τοῦ Θωμᾶ μὴ παρόντος, τὴν\nἀόρατον διετύπουν κατʼ αὐτοὺς δεκάδα.\n\n3. Τὴν δυοδεκάδα δέ, περὶ ἣν καὶ τὸ μυστήριον τοῦ πάθους τοῦ ὑστερήματος\nγεγονέναι, ἐξ οὗ πάθους τὰ βλεπόμενα κατεσκευάσθαι θέλουσιν, ἐπισήμως\nκαὶ φανερῶς πανταχῆ\n\nκεῖσθαι λέγουσιν, ὡς τοὺς δώδεκα υἱοὺς τοῦ Ἰακὼβ, ἐξ ὦν\nκαὶ δεκαδύο φυλαὶ, καὶ τὸ λογεῖον τὸ ποικιλτὸν δώδεκα λίθους ἔχον, καὶ\nτοὺς 1δώδεκα κώδωνας, καὶ τοὺς ὑπὸ Μωϋσέως τεθέντας ὑπὸ τὸ ὄρος δώδεκα\nλίθους, ὡσαύτως δὲ καὶ τοὺς ὑπὸ\nἸησοῦ ἐν τῷ ποταμῷ, καὶ ἄλλους εἰς τὸ πέραν, καὶ τοὺς βαστάζοντας τὴν\nκιβωτὸν τῆς διαθήκης, καὶ τοὺς ὑπὸ Ἡλίᾳ τεθειμένους ἐν τῇ ὁλοκαυτώσει\nτοῦ μόσχου, καὶ τὸν ἀριθμὸν δὲ τῶν Ἀποστόλων· καὶ πάντα ἁπλῶς ὅσα τὸν\nδωδέκατον ἀριθμὸν διασώζει, τὴν δωδεκάδα αὐτῶν χαρακτηρίζειν λέγουσι.\nΤὴν δὲ τούτων πάντων ἕνωσιν ὀνομαζομένην τριακοντάδα, διὰ τῆς τριάκοντα\nπηχῶν τὸ ὕψος ἐπὶ Νῶε κιβωτοῦ, καὶ διὰ Σαμουὴλ κατακλίναντος τὸν Σαοὺλ\nἐν τοῖς 2τριάκοντα κλητοῖς\n\nπρῶτον, καὶ διὰ Δαβὶδ, ὅτε ἐπὶ τριάκοντα ἡμέραις ἐκρύβετο\nἐν τῷ ἀγρῷ, καὶ διὰ τῶν συνεισελθόντων αὐτῷ εἰς τὸ\nσπήλαιον (d. Ἰσραὴλ) καὶ διὰ (d. τοῦτο) τὸ μῆκος γίνεσθαι τῆς ἁγίας\nσκηνῆς τριάκοντα πηχῶν· καὶ εἴ τινα ἄλλα ἰσάριθμα τούτοις 1εὑρίσκουσι,\nτὴν τριακοντάδα αὐτῶν διὰ τῶν τοιούτων ἐπιδεικνύναι φιλεριστοῦσιν.\n\nΚεφ. ιβ΄\n\nἈΝΑΓΚΑΙΟΝ ἡγησάμν προσθεῖναι τούτοις καὶ ὅσα περὶ τοῦ Προπάτορος αὐτῶν,\nὃς ἄγνωστος ἦν τοῖς πᾶσι πρὸ τῆς τοῦ Χριστοῦ παρουσίας, ἐκλέγοντες ἐκ\nτῶν γραφῶν πείθειν ἐπιχειροῦσιν, ἵνʼ ἐπιδείξωσι τὸν Κύριον ἡμῶν ἄλλον\nκαταγγέλλοντα Πατέρα παρὰ τὸν ποιητήν τοῦδε τοῦ παντός· ὃν, καθὼς\nπροέφαμεν, ἀσεβοῦντες, ὑστερήματος καρπὸν εἶναι λέγουσι. Τὸν γοῦν\nπροφήτην Ἡσαΐαν εἰπόντα· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκε,\nτὴν τοῦ ἀοράτου Βοθοῦ ἀγνωσίαν εἰρηκέναι μεθαρμόζουσι. Καὶ διὰ Ὠσηὲ τὸ\nεἰρημένον·\n\nΟὐκ ἔστιν ἐν αὐτοῖς ἀλήθεια, οὐδὲ ἐπίγνωσις Θεοῦ, εἰς τὸ μὐτὸ συντείνειν\nβιάζονται. Καὶ, Οὐκ ἔστιν ὁ συνιὼν, ἢ ἐκζήτων τὸν Θεόν· πάντες\nἐξέκλιναν, ἅμα ἠχρειώθησαν, ἐπὶ τῆς τοῦ Bυθοῦ ἀγνωσίας τάττουσι. Καὶ τὸ\nδιὰ Μωϋσέως δὲ εἰρημένον· Οὐδεὶς\nὄψεται τὸν Θεὸν, καὶ ζήσεται, εἰς ἐκεῖνον ἔχειν πείθουσι τὴν ἀναφοράν.\nΤὸν μὲν γὰρ ποιητήν ἐπιψευδόμενοι ὑπὸ τῶν προφητῶν ἑωρᾶσθαι λέγουσι· τὸ\nδὲ, οὐδεὶς ὄψεται τὸν Θεὸν, καὶ\nζήσεται, περὶ τοῦ ἀοράτου μεγέθους καὶ ἀγνώστου τοῖς πᾶσιν, εἰρῆσθαι\nθέλουσι. Καὶ ὅτι μὲν περὶ τοῦ ἀοράτου πατρὸς καὶ ποιητοῦ τῶν ὅλων\nεἴρηται τὸ, οὐδεὶς ὄψεται τὸν Θεὸν, πᾶσιν ἡμῖν φανερόν ἐστιν· ὅτι δὲ\nοὐδὲ περὶ τοῦ ἐπὶ l. ὑτὸ τούτων παρετινοουμένου Βυθοῦ, ἀλλὰ\nπερὶ τοῦ Δημιουργοῦ, καὶ αὐτός ἐστιν ὁ ἀόρατος Θεὸς, δειχθήσεται τοῦ\nλόγου προϊόντος. Καὶ τὸν Δανιὴλ δὲ τὸ αὐτὸ τοῦτο σημαίνειν, ἐν τῷ\nἐπερωτᾷν τὸν ἄγγελον τὰς ἐπιλύσεις τῶν παραβολῶν, ὡς μὴ εἰδότα. Ἀλλὰ καὶ\nτὸν ἄγγελον ἀποκρυπτόμενον ἀπ αὐτοῦ τὸ μέγα μυστήριον τοῦ Βυθοῦ, εἰπεῖν\nαὐτῷ Ἀπότρεχε Δανιήλ· οὗτοι γὰρ οἱ λόγοι ἐμπεφραγμένοι εἰσὶν, 1ἕως οἱ\nσυνιέντες συνιῶσι, καὶ οἱ λευκοὶ\nλευκανθῶσι· καὶ αὑτοὺς\nεἶναι τοὺς λευκοὺς καὶ εὐσυνιέντας αὐχοῦσι.\n\nΚεφ. ιγ΄.\n\n1. ΠΡΟΣ δὲ τούτοις ἀμύθητον πλῆθος ἀποκρύφων καὶ νόθων γραφῶν, ἃς αὐτοὶ\nἔπλασαν, παρεισφέρουσιν εἰς κατάπληξιν τῶν ἀνοήτων, καὶ τὰ τῆς ἀληθείας\nμὴ ἐπισταμένων γράμματα. Προσπαραλαμβάνουσι δὲ εἰς τοῦτο κᾀκεῖνο τὸ\nῥᾳδιούργημα, 1ὡς τοῦ Κυρίου τὰ διὰ 2 INT. παιδὸς ὄντος καὶ\nμανθάνοντος τὸ ἀλφάβητον τοῦ διδασκάλου αὐτῷ φήσαντος, καθὼς\nἔθος ἐστὶν, εἰπὲ ἄλφα, ἀποκρίνασθαι τὸ ἄλφα.\n\nΠάλιν τε τὸ βῆτα τοῦ διδασκάλου κελεύσαντος εἰπεῖν,\nἀποδοὺς κρίνασθαι τὸν Κύριον· σύ μοι πρότερον εἰπὲ τί ἐστι τὸ ἄλφα,\nκαὶ τότε σοι ἐρῶ τί ἐστι τὸ\nβῆτα. Καὶ τοῦτο ἐξηγοῦνται, ὡς αὐτοῦ μόνου τὸ ἄγνωστον ἐπισταμένου, ὃ\nἐφανέρωσεν ἐν τῷ τόπῳ τοῦ ἄλφα.\n\n2. Ἔνια δὲ καὶ τῶν ἐν τῷ Εὐαγγελίῳ κειμένων εἰς τοῦτον τὸν χαρακτῆρα\nμεθαρμόζουσιν· ὡς τὴν πρὸς τὴν μητέρα αὐτοῦ δωδεκαετοῦς ὄντος ἀπόκρισιν·\n1Οὐκ οἴδατε ὅτι ἐν τοῖς τοῦ Πατρός μου δεῖ με εἶναι; Ὃν οὐκ ἤδεισαν,\nφασὶ πατέρα κατήγγελλεν αὐτοῖς· καὶ διὰ τοῦτο ἐκπέμψαι τοὺς μαθητὰς εἰς\nτὰς δώδεκα φυλὰς, κηρύσσοντας τὸν ἄγνωστον αὐτοῖς Θεόν. Καὶ τῷ εἰπόντι\nαὐτῷ, Διδάσκαλε ἀγαθὲ, τὸν ἀληθῶς ἀγαθὸν Θεὸν ὡμολογηκέναι εἰπόντα, Τί\nμε λέγεις ἀγαθόν; εἷς ἐστὶν ἀγαθὸς, 2ὁ Πατὴρ ἐν τοῖς οὐρανοῖς. Οὐρανοὺς\n\nδὲ νῦν τοὺς Αἰῶνας εἰρῆσθαι λέγουσι. Καὶ διὰ τὸ μὴ\nἀποκριθῆναι\nτοῖς εἰποῦσιν αὐτῷ, 1Ἐν ποία δυνάμει τοῦτο ποιεῖς; ἀλλὰ τῇ ἀντεπερωτήσει\nἀπορῆσαι αὐτοὺς, τὸ ἄῤῥητον τοῦ πατρὸς, ἐν τῷ adjice μὴ\nεἰπεῖν, δεδειχέναι αὐτὸν ἐξηγοῦνται. Ἀλλὰ καὶ ἐν τῷ εἰρηκέναι, 2Πολλάκις\nἐπεθύμησα ἀκοῦσαι ἕνα τῶν λόγων τούτων, καὶ οὐκ ἔσχον τὸν ἐροῦντα,\nἐμφαίνοντός φασι δεῖν l. εἶναι διὰ τοῦ ἑνὸς τὸν ἀληθῶς ἕνα\nΘεὸν, ὃν οὐκ ἐγνώκεισαν. Ἔτι ἐν τῷ προσσχόντα αὐτὸν τῇ Ἱερουσαλὴμ\nδακρῦσαι ἐπʼ αὐτὴν, καὶ εἰπεῖν· 3Εἰ ἔγνως καὶ σὺ σύμερον τὰ πρὸς\nεἰρήνην, ἐκρύβη δὲ suppl. ἀπό σου· διὰ τοῦ ἐκρύβη ῥήματος, τὸ\nἀπόκρυφον τοῦ Βοθοῦ δεδηλωκέναι. Καὶ πάλιν εἰπόντα· Δεῦτε πρός με πάντες\nοἱ κοπιῶντες καὶ πεφορτισμένοι, κᾀγὼ ἀναπαύσω ὑμᾶς· καὶ μάθετε ἀπʼ ἐμοῦ,\nτὸν τῆς ἀληθείας 4πατέρα κατηγγελκέναι. Ὃ γὰρ οὐκ ᾔδεισαν, φησὶ, τοῦτο\nαὐτοῖς ὑπέσχετο διδάξειν\n\nadj. Ἀπόδειξιν δὲ τὸν l. τῶν ἀνωτάτω, καὶ οἱονεὶ\nκορωνίδα\n\nτῆς\nὑποθέσεως αὐτῶν φέρουσι ταῦτα· Ἐξομολογήσομαί σοι πάτερ κύριε τῶν\nοὐρανῶν καὶ τῆς γῆς, ὅτι ἀπέκρυψας ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 1οὐὰ,\nὁ πατήρ μου, ὅτι ἔμπροσθέν σου εὐδοκία d. μοι ἐγένετο. Πάντα\nμοι παρεδόθη ὑπὸ τοῦ Πατρός μου· καὶ οὐδεὶς ἔγνω τὸν Πατέρα, εἰ μὴ ὁ\nΥἱὸς, καὶ τὸν Υἱὸν, εἰ μὴ ὁ Πατὴρ, καὶ ᾦ ἂν ὁ Υἱὸς ἀποκαλόψῃ. Ἐν τούτοις\nδιαῤῥίδυν φασὶ δεδειχέναι αὐτὸν, ὡς τὸν 2ὑπʼ αὐτῶν παρεξευρημένον πατέρα\nἀληθείας πρὸ τῆς παρουσίας αὐτοῦ μηδενὸς πώποτε ἐγνωκότος· καὶ\nκατασκευάζειν θέλουσιν, ὡς τοῦ ποιητοῦ καὶ κτίστου ἀεὶ ὑπὸ πάντων\nἐγνωσμένου· καὶ ταῦτα τὸν Κύριον εἰρηκέναι περὶ τοῦ ἀγνώστου τοῖς πᾶσι\nΠατρὸς, ὃν αὐτοὶ καταγγέλλουσι.\n\nΚεφ. ιδ΄.\n\n1. THN δὲ τῆς ἀπολυτρώσεως αὐτοῖς l. αὐτῶν παράδοσιν\nσυμβέβηκεν ἀόρατον εἶναι καὶ ἀκατάληπτον· ἅτε τῶν\n\nἀκρατήτων καὶ ἀοράτων μητέρα ὑπάρχουσαν. Καὶ διὰ τοῦτο\nἄστατον οὖσαν, οὐχ ἁπλῶς οὐδὲ ἑνὶ λόγῳ ἀπαγγεῖλαί ἐστι· διὰ τὸ ἓν\nl. ἕνα ἕκαστον αὐτῶν, καθὼς αὐτοὶ βούλονται, παραδιδόναι\nαὐτήν. Ὅσοι γάρ εἰσι ταύτης τῆς γνώμης μυσταγωγοὶ, τοσαῦται\nἀπολυτρώσεις. Καὶ ὅτι μὲν εἰς ἐξάρνησιν τοῦ βαπτίσματος τῆς εἰς Θεὸν\n1ἀναγεννήσεως, καὶ πάσης τῆς πίστεως ἀπόθεσιν ὑποβέβληται τὸ εἶδος τοῦ\nτοῦτο ὑπὸ τοῦ Σατανᾶ, ἐλέγχοντες αὐτοὺς ἀπαγγελοῦμεν ἐν\nτῷ προσήκοντι τόπῳ. Λέγουσι δὲ αὐτὴν ἀναγκαίαν εἶναι τοῖς τὴν τελείαν γνῶσιν εἰληφόσιν, ἵνα\nεἰς τὴν ὑπὲρ πάντα\n\nδύναμιν ὦσιν ἀναγεγεννημένοι. Ἄλλως γὰρ ἀδύνατον ἐντὸς εἰσελθεῖν· ἐπειδὴ αὕτη ἐστὶν ἡ εἰς τὸ\nβάθος suppl. τοῦ βύθου κατάγουσα αὐτούς. Τὸ μὲν γὰρ βάπτισμα\nτοῦ φαινομένου Ἰησοῦ, ἀφέσεως ἁμαρτιῶν, τὴν δὲ ἀπολύτρωσιν τοῦ ἐν αὐτῷ\nΧριστοῦ κατελθόντος, εἰς τελείωσιν· καὶ 1τὸ μὲν ψυχικὸν, τὴν δὲ\nπνευματικὴν εἶναι ὑφίστανται. Καὶ τὸ μὲν βάπτισμα ὑπὸ Ἰωάννου\nκατηγγέλθαι εἰς μετάνοιαν, τὴν δὲ ἀπολύτρωσιν ὑπὸ l. τοῦ ἐν αὐτῷ\nΧριστοῦ Ἰησοῦ κεκομίσθαι εἰς τελείωσιν. Καὶ τοῦτʼ εἶναι περὶ\nοὗ λέγει· 2Καὶ ἄλλο βάπτισμα ἔχω βαπτισθῆναι, καὶ πάνυ ἐπείγομαι εἰς\nαὐτό. Ἀλλὰ καὶ τοῖς υἱοῖς Ζεβεδαίου, τῆς μητρὸς αὐτῶν αἰτουμένης τὸ\nκαθίσαι αὐτοὺς ἐκ δεξιῶν καὶ ἀριστερῶν μετʼ αὐτοῦ εἰς τὴν βασιλείαν,\nταύτην προσθεῖναι τὴν ἀπολύτρωσιν τὸν Κύριον λέγουσιν, εἰπόντα· Δύνασθε\nτὸ βάπτισμα βαπτισθῆναι, ὃ ἐγὼ μέλλω βαπτίζεσθαι; Καὶ τὸν\n\nΠαῦλον ῥητῶς φάσκουσι τὴν ἐν Χριστῷ Ἰησοῦ ἀπολύτρωσιν\nπολλάκις μεμηνυκέναι· καὶ εἶναι ταύτην τὴν ὑπʼ αὐτῶν ποικίλως καὶ\nἀσυμφώνως παραδιδομένην.\n\n2. Οἱ μὲν γὰρ αὐτῶν νυμφῶνα κατασκευάζουσι, καὶ μυσταγωγίαν ἐπιτελοῦσι μετ’ 1ἐπιῤῥήσεών τινων τοῖς\nτελειουμένοις, καὶ πνευματικὸν γάμον φάσκουσιν εἶναι τὸ ὑπʼ αὐτῶν\nγινόμενον, κατὰ τὴν ὁμοιότητα τῶν ἄνω συζυγιῶν. Οἱ δὲ ἄγουσιν ἐφʼ ὕδωρ,\nκαὶ βαπτίζοντες οὕτως ἐπιλέγουσιν· Εἰς ὄνομα ἀγνώστου Πατρὸς τῶν ὅλων, εἰς Ἀλήθειαν μητέρα\nπάντων, εἰς τὸν κατελθόντα εἰς Ἰησοῦν, 2εἰς ἕνωσιν καὶ ἀπολύτρωσιν καὶ\nκοινωνίαν τῶν δυνάμεων. Ἄλλοι δὲ Ἑβραϊκά τινα ὀνόματα ἐπιλέγουσι, πρὸς\nτὸ μᾶλλον καταπλήξασθαι τοὺς τελειουμένους, οὕτως· Βασεμὰ χαμοσσὴ\nβααιανορὰ\n\nμισταδία ῥουαδὰ κουστὰ βαβοφὸρ καλαχθεῖ. Τούνων δ’ ἑρμηνεία ἐστι\nτοιαύτη· Ὑπὲρ πᾶσαν δύναμιν τοῦ πατρὸς ἐπικαλοῦμαι φῶς ὀνομαζόμενον, καὶ\nπνεῦμα ἀγαθὸν, καὶ ζωή· ὅτι ἐν σώματι ἐβασίλευσας. Ἄλλοι δὲ πάλιν τὴν\nλύτρωσιν ἐπιλέγουσιν οὕτως· Τὸ ὄνομα τὸ ἀποκεκρυμμένον ἀπὸ πάσης\nθεότητος, καὶ κυριότητος, καὶ ἀληθείας, ὃ ἐνεδύσατο Ἰησοῦς Ναζαρηνὸς ἐν\nταῖς ζωαῖς τοῦ φωτὸς τοῦ Χριστοῦ, Χριστοῦ ζῶντος διὰ Πνεόματος ἁγίου εἰς\nλύτρωσιν ἀγγελικήν. 1Ὄνομα τὸ τῆς ἀποκαταστάσεως· Mεσσία οὐφαρὲγ\nναμεμψαιμὰν\n\nχαλδαίαν μοσομηδαέα ἀκφραναὶ ψαούα, Ἰησοῦ Ναζαρία. Καὶ\nτούτων δὲ ἑρμηνεία ἐστι τοιαύτη· Οὐ διαιρῶ τὸ πνεῦμα, τὴν καρδίαν, καὶ τὴν ὑπερουράνιον\nδύναμιν, τὴν οἰκτίρμονα· ὀναίμην τοῦ ὀνόματός σου, Σωτὴρ ἀληθείας. Καὶ\nταῦτα μὲν ἐπιλέγουσιν οἱ αὐτοὶ τελοῦντες. δὲ τετελεσμένος ἀποκρίνεται·\nἘστήριγμαι, καὶ λελύτρωμαι, καὶ λυτροῦμαι τὴν ψυχήν μου ἀπὸ τοῦ αἰῶνος\nτούτου, καὶ πάντων τῶν παρʼ αὐτοῦ ἐν τῷ ὀνόματι τοῦ Ἰαὼ, ὃς ἐλυτρώσατο\nτὴν ψυχὺν αὐτοῦ εἰς ἀπολύτρωσιν ἐν τῷ Χριστῷ τῷ ζῶντι. Εἶτ’ ἐπιλέγουσιν\nοἱ παρόντε· Εἰρήνη πᾶσιν, ἐφʼ οὓς τὸ ὄνομα τοῦτο ἐπαναπαύεται. Ἔπειτα\nμυρίζουσι τὸν τετελεσμένον\nὀπῷ τῷ ἀπὸ βαλσάμου l. τῷ\nὀποβαλσάμῳ τὸ γὰρ μῦρον τοῦτο τύπον τῆς ὑπὲρ τὰ ὅλα εὐωδίας\nεἶναι λέγουσιν.\n\n3. Ἔνιοι δ’ αὐτῶν τὸ μὲν ἄγειν ἐπὶ τὸ ὅδωρ περισσὸν εἶναι φάσκουσι,\nμίξαντες δὲ ἔλαιον καὶ ὅδωρ ἐπὶ τὸ αὐτὸ, μετʼ ἐπιρρήσεων ὁμοιοτρόπων,\nαἷς προειρήκαμεν, ἐπιβάλλουσι τῇ κεφαλῇ τῶν τελειουμένων· καὶ τοῦτʼ\nεἶναι τὴν ἀπολύτρωσιν θέλουσι. Μυρίζουσι δὲ καὶ αὐτοὶ τῷ βαλσάμῳ. Ἄλλοι\n\nδὲ\nταῦτα πάντα παραιτησάμενοι, φάσκουσι, μὴ δεῖν τὸ τῆς ἀῤῥήτου καὶ ἀοράτου\nδυνάμεως μυστήριον διʼ ὁρατῶν καὶ φθαρτῶν ἐπιτελεῖσθαι κτισμάτων, καὶ\nτῶν ἀνεννοήτων καὶ ἀσωμάτων δι’ αἰσθητῶν, καὶ σωματικῶν. Εἶναι δὲ\nτελείαν ἀπολύτρωσιν, αὐτὴν τὴν ἐπίγνωσιν τοῦ ἀῤῥήτου μεγέθους· ὑπʼ\nἀγνοίας γὰρ ὑστερήματος καὶ πάθους γεγονότων, διὰ γνώσεως καταλύεσθαι\nπᾶσαν τὴν ἐκ τῆς ἀγνοίας σύστασιν· ὥστε εἶναι τὴν γνῶσιν ἀπολύτρωσιν τοῦ\nἔνδον ἀνθρώπου. Καὶ μήτε σωματικὴν ὑπάρχειν αὐτὴν, φθαρτὸν γὰρ τὸ σῶμα·\nμήτε ψυχικὴν, ἐπεὶ καὶ ἡ ψυχὴ ἐξ ὑστερήματος, 1καὶ ἔστι l. ἐστι,\nκαὶ τοῦ Πατρὸς l. πνεύματος ὥσπερ οἰκητήριον·\nπνευματικὴν οὖν δεῖ l. δεῖν καὶ τὴν λύτρωσιν ὑπάρχειν·\nλυτροῦσθαι γὰρ διὰ Μωϋσέως l. γνώσεως τὸν ἔσω ἄνθρωπον τὸν\nπνευματικὸν, καὶ ἀρκεῖσθαι αὐτοὺς τῇ\nτῶν ὅλων ἐπιγνώσει· καὶ ταύτην εἶναι\nλύτρωσιν ἀληθῆ.\n\n4. Ἐγὼ οἰὸς ἀπὸ πατρὸς, πατρὸς\nπροόντος, υἱὸς δὲ ἐν τῷ παρόντι. Ἦλθον πάντα ἰδεῖν, τὰ ἀλλότρια, καὶ τὰ\nἴδια· καὶ οὐκ ἀλλότρια δὲ παντελῶς, ἀλλὰ τῆς Ἀχαμὼθ, ἥτις ἐστὶ θήλεια, καὶ\nταῦτα ἑαυτῇ ἐποίησε· κατάγω l. κατάγει δὲ τὸ γένος ἐκ τοῦ\nπροόντος, καὶ πορεύομαι πάλιν εἰς τὰ ἴδια, ὅθεν ἐλήλυθα. Καὶ ταῦτα\nεἰπόντα διαφεύγειν τὰς ἐξουσίας Ἔρχεσθαι δὲ ἐπὶ τοὺς περὶ τὸν Δημιουργὸν, καὶ\nλέγειν Σκεῦός εἰμι ἔντιμον, μᾶλλον παρὰ τὴν\nθήλειαν τὴν ποιήσασαν ὑμᾶς. Εἰ ἡ μητὴρ ὑμῶν ἀγνοεῖ τὴν ἑαυτῆς ῥίζαν, ἐγὼ\nοἶδα ἐμαυτὸν, καὶ γινώσκω ὅθεν εἰμὶ, καὶ ἐπικαλοῦμαι τὴν ἄφθαρτον\nΣοφίαν, ἥτις ἐστιν\n\nἐν τῷ Πατρὶ,\nμήτηρ δὲ τῆς μητρὸς ὑμῶν τῆς μὴ ἐχούσης μητέρα Πατέρα , ἀλλʼ\nοὔτε σύζογον ἄῤῥενα· θέλεια δὲ ὑπὸ\nθηλείας γενομένη ἐποίησεν ὑμᾶς, ἀγνοοῦσα καὶ τὴν μητέρα αὐτῆς, καὶ\nδοκοῦσα ἑαυτὴν εἶναι μόνην· ἐγὼ δὲ ἐπικαλοῦμαι αὐτῆς τὴν μητέρα. Τούτους\nδὲ τοὺς περὶ τὸν Δημιουργὸν ἀκούσαντας σφόδρα ταραχθῆναι, καὶ καταγνῶναι\nαὐτῶν τῆς ῥίζης, καὶ τοῦ γένους τῆς μητρός· 1αὐτὸν δὲ πορευθῆναι 2εἰςο\nτὰ ἴδια, ῥίψαντα τὸν δεσμὸν\nαὐτοῦ, τουτέστι τὴν ψιχήν. Καὶ περὶ μὲν τῆς ἀπολυτρώσεως ταῦτά ἐστιν ὅσα\nεἰς ἡμᾶς συνεληλύθαμεν l. συνελήλυθε μέν ·\n\nΟὕτως γοῦν τὸν 1 Στησίχορον διὰ τῶν ἐπῶν λοιδορήσαντα αὐτὴν, τὰς ὄψεις\nτυφλωθῆναι· αὖθις δὲ, μεταμεληθέντος αὐτοῦ καὶ γράψαντος τὰς παλινῳδίας\nἐν αἷς ὕμνησεν αὐτὴν, ἀναβλέψαι. Μετενσωματουμένην\n\nοὕτως τοῖς ἀνθρώποις\nσωτηρίαν παρέσχε διὰ τῆς ἰδίας ἐπιγνώσεως. Κακῶς γὰρ διοικούντων\nτῶν ἀγγέλων τὸν κόσμον, διὰ τὸ φιλαρχεῖν αὐτοὺς, εἰς ἐπανόρθωσιν\nἐληλυθέναι αὐτὸν ἔφη μεταμορφούμενον καὶ ἐξομοιούμενον ταῖς ἀρχαῖς καὶ\nταῖς ἐξουσίαις, καὶ τοῖς ἀγγέλοις, ὡς καὶ ἄνθρωπον φαίνεσθαι αὐτὸν, μὴ\nὄντα ἄνθρωπον, καὶ παθεῖν δὲ ἐν τῇ Ἰουδαίᾳ δεδοκηκέναι 1 καὶ μὴ\nπεπονθότα Τοὺς δὲ προφήτας ἀπὸ τῶν κοσμοποιῶν\nἀγγέλων ἐμπνευσθέντας εἰρηκέναι τὰς προφητείας. Διὸ μὴ φροντίζειν αὐτῶν\nτοὺς εἰς τὸν Σίμωνα καὶ τὴν Ἑλένην πεπιστευκότας, ἕως νῦν πράσσειν\nτὰ σὰ\nι. τοὺς συμπράσσοντας ἃ βούλονται ὡς 2ἐλευθέρους· κατὰ γὰρ\nτὴν αὐτοῦ 3 χάριν σώζεσθαι αὐτοὺς φάσκουσι· μηδὲν γὰρ εἶναι αἴτιον δίκης\nεἰ πράξει τις κακῶς,\n\nοὐ γάρ ἐστι φύσει κακὸς, ἀλλὰ θέσαι. Ἔθεντο γάρ φησιν\nοἱ ἀγγέλοι οἱ τὸν\nκόσμον ποιήσαντες ὅσα ἐβούλοντο, διὰ τῶν τοιούτων λόγων δουλοῦν\nνομίζοντες τοὺς αὐτῶν ἀκούοντας. Φύσιν δὲ ι. Λυθῆναι δὲ αὖθις\nλέγουσι τὸν κόσμον ἐπὶ λυτρώσει τῶν ἰδίων ἀνθρώπων.\n\n3. Οἱ οὗν τούτου μαθηταὶ ι. μαθητὰς μαγείαις ἐπιτελοῦσι. καὶ\nἐπαοιδαῖς· 1 φίλτρα τε καὶ ἀγώγιμα καὶ τοὺς λεγομένους ὀνειροπόμπους\nδαίμονας ἐπιπέμπουσι πρὸς τὸ ταράσσειν οὓς βούλονται. Ἀλλὰ καὶ 2\nπαρέδρους τοὺς λεγομένους ἀσκοῦσιν. Παρέδρους καὶ ὀνειροπόμπους,\nἀλλὰ καὶ 3 περίεργα ὅσα ἐμμελῶς ἀσκοῦσιν. Εἰκόνα τε τοῦ\nΣίμωνος ἔχουσιν εἰς Διὸς\n\nμορφὴν, καὶ τῆς\nἙλένης ἐν μορφῇ Ἀθηνᾶς, καὶ ταύτας προσκυνοῦσι, τὸν μὲν\nκαλοῦντες κύριον, τὴν δὲ κυρίαν.\n\nΤοῦτον ποιήσαντα ἀγγέλους, ἀρχαγγέλους, δυνάμεις, ἐξουσίας. Ἀπὸ δὲ 4 ἑπτά τινων\nἀγγέλων τὸν κόσμον γεγενῆσθαι, καὶ πάντα τὰ ἐν αὐτῷ, καὶ τὸν ἄνθρωπον δὲ\nἀγγέλων εἶναι ποίημα, ἄνωθεν ἀπὸ τῆς αὐθεντίας φωνῆς ι.\nφαεινῆς εἰκόνος ἐπιφανείσης, ἣν κατασχεῖν μὴ δυνηθέντες διὰ τὸ\nπαραχρῆμά φησιν ἀναδραμεῖν ἄνωθεν, ἐκέλευσαν ἑαυτοῖς\n\nλέγοντες· Ποιήσωμεν\nἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν· οὗ γενομένου, φησὶν,\nκαὶ μὴ δυναμένου ἀνορθοῦσθαι τοῦ πλάσματος διὰ τὸ ἀδρανὲς τῶν ἀγγέλων,\nἀλλὰ ὡς 1 σκώληκος σκαρίζοντος, οἰκτείρασα αὐτὸν ἡ ἄνω δύναμις διὰ τὸ ἐν\nὁμοιώματι αὐτῆς γεγονέναι, ἔπεμψε σπινθῆρα ζωῆς, ὃς διήγειρε τὸν\nἄνθρωπον, καὶ ζῆν ἐποίησε. Τοῦτον οὖν τὸν σπινθῆρα τῆς ζωῆς μετὰ τὴν\nτελευτὴν ἀνατρέχειν πρὸς τὰ ὁμόφυλα λέγει, καὶ τὰ λοιπὰ, ἐξ ἐν ἐγένετο,\nεἰς ἐκεῖνα ἀναλύεσθαι, τὸν δὲ Πατέρα 2 Σωτῆρα ἀγέννητον\nὑπέθετο, καὶ ἀσώματον καὶ ἀνείδεον, δοκήσει δὲ ἐπιπεφηνέναι ἄνθρωπον·\nκαὶ τὸν τῶν Ἰουδαίων Θεὸν ἕνα τῶν ἀγγέλων εἶναί φησι· καὶ διὰ τοῦτο\nι. τὸ βούλεσθαι τὸν Πατέρα καταλῦσαι πάντας τοὺς\nἄρχοντας, παραγενέσθαι τὸν Χριστὸν ἐπὶ καταλύσει τοῦ τῶν Ἰουδαίων Θεοῦ,\nκαὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων αὐτῷ εἶναι\n\nδὲ τούτους ἔχοντας τὸν σπινθίρα τῆς ζωῆς ἐν αὐτοῖς. Δύο\nγὰρ γένη\nτῶν ἀνθρώπων. ὑπὸ τῶν ἀγγέλων πεπλάσθαι ἔφη, τὸν μὲν πονηρὸν τὸν δὲ\nἀγαθόν· καὶ ἐπειδὴ οἱ δαίμονες τοῖς πονηροῖς 1 ἐβοήθουν, ἐληλυθέναι τὸν\nΣωτῆρα ἐπὶ καταλύσει τῶν φαύλων ἀνθρώπων καὶ δαιμόνων, ἐπὶ σωτηρίᾳ δὲ\nτῶν ἀγαθῶν. 2 Τὸ, δὲ γαμεῖν καὶ γεννᾶν ἀπὸ τοῦ σατανᾶ φησὶν εἶναι. Οἱ\nπλείους τε τῶν ἀπʼ ἐκείνου καὶ ἐμψύχων ἀπέχονται, διὰ τῆς προσποιήτου\nταύτης ἐγκρατείας. 3 Τὰς δὲ προφητείας, ἃς μὲν ἀπὸ τῶν κοσμοποιῶν\nἀγγέλων λελαλῆσθαι, ἃς δὲ ἀπὸ\nτοῦ σατανᾶ, ὃν καὶ αὐτὸν ἄγγελον ἀντιπράττοντα τοῖς κοσμικοῖς ὑπέθεντο,\nι. κοσμοποίοις ὑπέθετο, μάλιστα δὲ τὸν τῶν Ἰουδαίων Θεόν\nΙΝΤ. τῷ τ. Ι. Θεῷ . Ταῦτα μὲν οὗν ὁ Σατορνεῖλος.\n\nΚεφ. κ΄.\n\n1. 1 ΚΑΡΠΟΚΡΑΤΗΣ τὸν μὲν κόκκον καὶ τὰ ἐν αὐτῷ ὑπὸ ἀγγέλων πολὺ ὑποβεβηκότων 2 τοῦ\nἀγεννήτου Πατρὸς γεγενῆσθαι λέγει· τὸν δὲ Ἰησοῦν ἐξ Ἰωσὴφ γεγενῆσθαι,\nκαὶ ὅμοιον τοῖς ἀνθρώποις γεγονότα, δικαιότερον τῶν λοιπῶν γενέσθαι, τὴν\nδὲ ψυχὴν αὐτοῦ εὔτονον καὶ καθαρὰν γεγονυῖαν, διαμηνμονεῦσαι τὰ ὁρατὰ\nμὲν forte ι. ὁρώμενα αὐτῇ ἐν τῇ μετὰ τοῦ ἀγεννήτου Θεοῦ 3\nπεριφορᾷ, καὶ διὰ τοῦτο ὑπʼ ἐκείνου αὐτῷ καταπεμφθῆναι δύναμιν, ὅπως\nτοὺς κοσμοποιοὺς ἐκφυγεῖν δι᾿ αὐτῆς δυνηθῇ ἣν καὶ διὰ πάντων χωρήσασαν\nἐν πᾶσί τε ἐλευθερωθεῖσαν ἀν εληλυθέναι πρὸς αὐτὸν, 4 τὰ\n\nὅμοια αὐτῆς\nἀσπαζομένην. Τὴν δὲ τοῦ Ἰησοῦ λέγουσι ψυχὴν ἐννόμως ἠσκημένην ἐν\nἸουδαϊκοῖς ἔθεσι, καταφρονῆσαι αὐτῶν, καὶ διὰ τοῦτο δυνάμεις\nἐπιτετελεκέναι, ΙΝΤ. ἐπιτετυχηκέναι, δι᾿ ὧν κατήργησε τὰ ἐπὶ\nκολάσει πάθη προσόντα τοῖς ἀνθρώποις. Τὴν οὖν ὁμοίως ἐκείνῃ τῇ τοῦ\nΧριστοῦ ψυχῇ δυναμένην κατασκευάζειν, φρονῆσαι τῶν κοσμοποιῶν ἀρχόντων,\nὁμοίως 1 λαμβάνειν δύναμιν πρὸς τὸ πρᾶξαι τὰ ὅμοια· διὸ καὶ εἰς τοῦτο τὸ\nτύφος κατεληλύθασιν, EPIPH. ἐληλακότες, ὥστε αὑτοὺς ι.\nτοὺς μὲν ὁμοίους αὐτῷ εἶναι λέγουσι τῷ Ἰησοῦ, τοὺς δὲ 2 καὶ\nἔτι δυνατωτέρους, τινὰς δὲ καὶ διαφορωτέρους τῶν ἐκείνου μαθητῶν, οἷον\nΠέτρου καὶ Παίλου καὶ τῶν λοιπῶν ἀποστόλων· τούτους\n\nδὲ κατὰ μηδένα ἀπολείπεσθαι τοῦ Ἰησοῦ. Τὰς δὲ ψυχὰς αὐτῶν ἐκ τῆς 1\nὑπερκειμένης ἐξουσίας ΕΡ. τῆς αὐτῆς περιφορᾶς παρούσας, καὶ\nδιὰ τοῦτο ὡσαύτως 2 καταφρονεῖν ι. c. ΙΝΤ. καταφρονοῦσας τῶν\nκοσμοποιῶν διὰ τῆς αὐτῆς ἠξιῶσθαι δυνάμεως, καὶ αὖθις εἰς τὸ αὐτὸ\nχωρῆσαι. Εἰ δέ τις ἐκείνου πλέον καταφρονήσειεν τῶν ἐνταῦθα, δύνασθαι\nδιαφορώτερον αὐτοῦ ὑπάρχειν.\n\n2. 3 Tεχνὰς οὖν μαγικὰς ἐξεργαζόμενοι καὶ ἐπαοιδὰς, φίλτρα τε καὶ\nχαριτήσια, παρέδρους τε καὶ ὀνειροπόμπους καὶ τὰ λοιπὰ κακουργήματα,\nφάσκοντες ἐξουσίαν ἔχειν πρὸς τὸ κυριεύειν ἤδη τῶν ἀρχόντων καὶ ποιητῶν\nτοῦδε τοῦ κόσμου, 4οὐ μὴν ἀλλὰ καὶ τῶν ἐν αὐτῷ ποιημάτων ἁπάντων,\nοἵτινες καὶ αὐτοὶ εἰς διαβολὴν τοῦ θείου τῆς Ἐκκλησίας ὀνόματος, πρὸς\nι. ὡς καὶ τὰ ἔθνη ὑπὸ τοῦ Σατανᾶ προεβλήθησαν, ἵνα κατʼ\nἄλλον καὶ ἄλλον τρόπον τὰ ἐκείνων ἀκούοντες ἄνθρωποι.\n\nκαὶ δοκοῦντες ἡμᾶς\nπάντας τοιούτους ὑπάρχειν, ἀποστρέφουσι τὰς ἀκοὰς αὐτῶν ἀπὸ τοῦ\nτῆς ἀληθείας κηρύγματος, adj. ἢ καὶ βλέποντες τὰ ἐκείνων\nἅπαντας ὑμᾶς βλασφημοῦσιν.\n\nΕἰς τοσοῦτον δὲ μετενσωματοῦσθαι φάσκουσι τὰς ψυχὰς, ὅσον πάντα τὰ\nἁμαρτήματα πληρώσωσιν· ὅταν δὲ μηδὲν λείπῃ, τότε ἐλευθερωθεῖσαν\nἀπαλλαγῆναι πρὸς ἐκεῖνον τὸν ὑπεράνω τῶν κοσμοποιῶν ἀγγέλων Θεὸν, καὶ\nοὕτως σωθήσεσθαι πάσας τὰς ψυχάς. Εἴ τινες δὲ φθάσασαι ἐν μίᾳ παρουσίᾳ\nἀναμιγῆναι πάσαις ἁμαρτίαις οὐκέτι μετενσωματοῦνται, ἀλλὰ πάντα ὁμοῦ\nἀποδοῦσαι τὰ ὀφλήματα, ἐλευθερωθήσονται τοῦ μηκέτι γενέσθαι ἐν\nσώματι.\n\n3. Καὶ εἰ μὲν πράσσεται παῤ αὐτοῖς τὰ ἄθεα, καὶ ἔκθεσμα, καὶ ἀπειρημένα, 3 ἐγὼ οὐκ\nἂν πιστεύσαιμι. Ἐν δὲ τοῖς συγγράμμασιν αὐτῶν οὕτως ἀναγέγραπται, καὶ\nαὐτοὶ οὕτως ἐξηγοῦνται, τὸν Ἰησοῦν λέγοντες ἐν μυστηρίῳ τοῖς μαθηταῖς\nαὐτοῦ καὶ ἀποστόλοις κατ᾿ ἰδίαν λελαληκέναι, καὶ\n\nαὐτοὺς ἀξιῶσαι, τοῖς ἀξίοις καὶ τοῖς πειθομένοις ταῦτα παραθήσονται\nδιδόναι. Διὰ πίστεως γὰρ καὶ ἀγάπης σώζεσθαι· τὰ δὲ λοιπὰ ἀδιάφορα ὄντα,\nκατὰ τὴν δόξαν τῶν ἀνθρώπων, πῆ μὲν ἀγαθὰ, πῆ δὲ κακὰ νομίζεσθαι,\nοὐδενὸς φύσει κακοῦ ὑπάρχοντος.\n\n4. Τούτων τινὲς καὶ 1 καυτηριάζουσι τοὺς ἰδίους μαθητὰς ἐν τοῖς ὀπίσω μέρεσι\nτοῦ λοβοῦ τοῦ δεξιοῦ ὠτός καὶ εἰκόνας δὲ κατασκευάζουσι τοῦ Χριστοῦ, λέγοντες ὑπὸ Πιλάτου\nτῷ καιρῷ ἐκείνῳ γενέσθαι\n\nΚεφ. κα΄.\n\n1 ΚΗΡΙΝΟΘΣ δέ τις, καὶ αὐτὸς Αἰγυπτίων παιδείᾳ ἀσκηθεὶς,\nἔλεγεν οὐχ ὑπὸ τοῦ προώτου suppl. Θεοῦ γεγονέναι τὸν κόσμον,\nἀλλʼ ὑπὸ δυνάμεως τινὸς κεχωρισμένης, suppl. καὶ ἀπεχούσης\nτῆς ὑπὲρ τὰ ὅλα ἐξουσίας, καὶ ἀγνοούσης τὸν ὑπὲρ πάντα Θεόν. Τὸν δὲ\nἸησοῦν ὑπέθετο μὴ ἐκ παρθένου γεγενῆσθαι, γεγονέναι δὲ αὐτὸν ἐξ Ἰωσὴφ\nκαὶ Μαρίας οἷον ι. οὑὸν, ὁμοίως τοῖς λοιποῖς ἅποσιν\nἀνθρώποις, καὶ δικαιότερον γεγονέναι ΙΝΤ. καὶ φρονιμώτερον\nκαὶ σοφώτερον. Καὶ μετὰ τὸ βάπτισμα κατελθεῖν εἰς αὐτὸν τὸν ι.\nἀπὸ τῆς ὑπὲρ τὰ ὅλα αὐθεντίας, τὸν Χριστὸν ἐν εἴδει\nπεριστερᾶς· καὶ τότε κηρῦξαι τὸν γνωστὸν ι. ἄγνωστον πατέρα,\nκαὶ\n\nδυνάμεις ἐπιτελέσαι, πρὸς δὲ τῷ τέλει, ἀποστῆναι τὸν Χριστὸν ἀπὸ τοῦ 1\nἸησοῦ, καὶ τὸν Ἰησοῦν πεπονθέναι καὶ ἐγηγέρθαι, τὸν δὲ Χριστὸν ἀπαθῆ\nδιαμεμενηκέναι πατρικὸν ι. πνευματικὸν ὑπάρχοντα.\n\nΚεφ. κβ΄.\n\nἘΒΙΩΝΑΙΟΙ δὲ ὁμολογοῦσι τὸν κόσμον ὑπὸ τοῦ ὄντως Θεοῦ γεγονέναι· 2 τὰ δὲ περὶ τὸν Χριστὸν ὁμοίως τῷ\nΚηρίνθῳ καὶ Καρποκράτει μυθεύουσι.\n\nΚεφ. κδ΄.\n\nΚΕΡΔΩΝ δέ τις ἀπὸ τῶν περὶ τὸν Σίμωνα τὰς ἀφορμὰς λαβὲν, 2 καὶ ἐπιδημήσας ἐν τῇ Ῥώμῃ\nἐπὶ Ὑγίνου,\n\nἔνατον\nκλῆρον τῆς ἐπισκοπικῆς διαδοχῆς ἀπὸ τῶν ἀποστόλων ἔχοντος,\nἐδίδαξε τὸν ὑπὸ τοῦ νόμου καὶ προφητῶν κεκηρυγμένον Θεὸν, μὴ εἶναι\nΠατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 1 Τὸν μὲν γὰρ γνωρίζεσθαι\nΗΙΡΡ. ἐγνῶσθαι , τὸν δὲ ἀγνῶτα ΗΙΡΡ. ἄγνωστον\nεἶναι· καὶ τὸν μὲν δίκαιον, τὸν δὲ ἀγαθὰν ὑπάρχειν.\n\nΚεφ. κέ.\n\n1. ΔΙΑΔΕΞΑΜΕΝΟΣ δὲ αὐτὸν Μαρκίων ὁ Ποντικὸς ηὔξησε τὸ διδασκαλεῖον,\nἀπηρυθριασμένως βλασφημῶν.\n\nἈπὸ Σατορνίνου καὶ Μαρκίωνος οἱ καλούμενοι ἐγκρατεῖς, ἀγαμίαν ἐκήρυξαν, 1 ἀθετοῦντες τὴν\nἀρχαίαν πλάσιν τοῦ θεοῦ, καὶ ἠρέμα κατηγοροῦντες τοῦ ἄῤῥεν καὶ θῆλυ εἰς\nγένεσιν ἀνθρώπων\nπεποιηκότος· καὶ τῶν λεγομένων παῤ αὐτοῖς ἐμ ψύχων ἀποχὴν εἰσηγήσαντο,\nἀχαριστοῦντες τῷ πάντα πεποιηκότι Θεῷ. Ἀντιλέγουσί τε τῇ τοῦ\nπρωτοπλάστου σωτηρία· καὶ τοῦτο νῦν ἐξευρέθη παῤ αὐτοῖς. 2 Τατιάνου\nτινὸς πρώτως ταύτην εἰσενέγκαντος τὴν βλασφημίαν· ὃς Ἰουστίνου ἀκροατὴς\nγεγονὼς, ἐφόσον μὲν συνῆν ἐκείνῳ, οὐδὲν ἐξέφηνε τοιοῦτον· μετὰ δὲ τὴν\nἐκείνου μαρτυρίαν ἀποστὰς τῆς\nἘκκλησίας, οἰήματι διδασκάλου ἐπαρθεὶς καὶ τυφωθεὶς ὡς διαφέρων τῶν\nλοιπῶν, ἴδιον χαρακτῆρα διδασκαλείου συνεστήσατο· Αἰῶνάς τινας ἀοράτους\nὁμοίως τοῖς ἀπὸ Οὐαλεντίνου μυθολογήσας· τὸν γάμον τε φθορὰν καὶ\nπορνείαν παραπλησίως Μαρκίωνι καὶ Σατορνίνῳ ἀναγορεύσας· τῇ δὲ τοῦ Ἀδὰμ\nσωτηρία παῤ ἑαυτοῦ 3 τὴν αἰτιολογίαν ποιησάμενος.\n\nΚεφ. κζ΄.\n\nἘκ τῶν Βαλεντίνου ι. Σίμωνος σπερμάτων τὸ τῶν Βαρβηλιωτῶν,\nἤγουν Βορβοριανῶν, Ναασσινῶν, ἢ Στρατιωτικῶν,\n\nἢ Φημιονιτῶν καλουμένων ἐβλάστησε μῦσος. Ὑπέθεντο G.\nγὰρ Αἰῶνα τινὰ ἀνώλεθρον ἐν παρθενικῷ διάγοντι πνεύματι ὁ\nΒαρβηλὼθ ὀνομάζουσι Τὴν δὲ Βαρβηλὼθ ι.\nἜννοιαν αἰτῆσαι Πρόγνωσιν παῤ αὐτοῦ. Προελθούσης δὲ ταύτης.\nεἶτ᾿ αὖθις αἰτησάσης, προελήλυθεν Ἀφθαρσία, ἔπειτα Αἰωνία Ζωή.\nΕὐφρανθεῖσαν δὲ τὴν Βαρβηλὼθ ἐγκύμονα γενέσθαι,\nκαὶ ἀποτεκεῖν τὰ Φῶς Τοῦτό φασι, τῇ τοῦ Πνεύματος\n1χρισθὲν τελειότητι ὀνομασ θῆναι Χριστὸν, οὗτος\nπάλιν ὁ Χριστὸς ἐπήγγειλεν Νοῦν καὶ ἔλαβεν\nf. ι. προεβάλετο . Ὁ δὲ Πατὴρ προστέθεικε καὶ Λόγον. Εἶτα\nσυνεζύγησαν Ἔννοια καὶ Λόγος, Ἀφθαρσία καὶ Χριστὸς, Ζωὴ Αἰωνία καὶ τὸ\nΘέλημα, ὁ Νοῦς καὶ ἡ Πρόγνωσις Ἔπειτα πάλιν\nἐκ τῆς Ἐννοίας καὶ τοῦ Λόγου προβληθῆναί φασι τὸν Αὐτογενῆ καὶ σὺν αὐτῷ τὴν\nἈλήθειαν· καὶ γενέσθαι πάλιν συζυγίαν ἑτέραν Αὐτογενοῦς καὶ Ἀληθείας\n\nΤὸν δὲ Αὐτογενῆ φασι προβαλέσθαι Ἄνθρωπον τέλειον καὶ\nἀληθῆ, ὃν καὶ 1 Ἀδάμαντα καλοῦσι προβεβλῆσθαι δὲ\nσὺν αὐτῷ καὶ ὁμόζυγα 2 Γνῶσιν τελείαν. Ἐντεῦθεν πάλιν ἀναδειχθῆναι\nμητέρα, πατέρα, καὶ υἱόν· ἐκ δὲ τοῦ Ἀνθρώπου καὶ τῆς Γνώσεως\nβεβλαστηκέναι 2 Ξύλον· Γνῶσιν δὲ καὶ τοῦτο προσαγορεύουσιν.\n\n2. Ἐκ δὲ τοῦ πρώτου ἀγγέλου προβληθῆναι λέγουσι Πνεῦμα\nἅγιον, ὁ Σοφίαν καὶ 1 Προύνικον προσηγόρευσαν. Ταύτην φασὶν ἐφιεμένην ὁμόζυγος ἔργον\nἀποκυῆσαι,\n\nἐν ἦν Ἄγνοια καὶ Αὐθάδεια· τὸ δὲ ἔργον τοῦτο,\nΠρωτάρκαλοῦσι, καὶ αὐτὸν εἶναι λέγουσι τῆς κτίσεως ποιητήν. Τοῦτον δὲ τῇ Αὐθαδείᾳ συναφθέντα, τὴν Κακίαν\nἀπογεννῆσαι, καὶ τὰ ταύτης μόρια.\n\nΚεφ. κη΄.\n\n1. ΟΙ δὲ Σηθιανοὶ οὓς Ὀφιανοὺς ἢ Ὀφίτας τίνες ὀνομάζουσιν, Ἄνθρωπον καλοῦσι τὸν τῶν\nἁπάντων Θεὸν, φῶς\n\nαὐτὸν πάλιν\nἐπονομάζοντες, καὶ μακάριον καὶ ἄφθαρτον ἀποκαλοῦντες, καὶ ἐν Βυθῷ τὴν οἴκησιν ἔχειν διαβεβαιούμενοι. Τὴν δὲ 1\nἜννοιαν αὐτοῦ Υἱὸν Ἀνθρώπου καλοῦσι, καὶ\nδεύτερον Ἄνθρωπον. Μετὰ δὲ τοῦτον ὑπάρχειν τὸ ἅγιον Πνεῦμα· κάτω δὲ\nτούτων τέσσαρα στοιχεῖα, ὕδωρ, σκότος, ἄβυσσον,\nχάος· θῆλυ δὲ τὸ Πνεῦμα καλοῦσι, καὶ τοῖς στοιχείοις ἐπιφέρεσθαι.\nἘρασθῆναι δέ φασι τὸν πρῶτον Ἄνθρωπον, καὶ τὸν δεύτερον, τῆς ὥρας τοῦ\nΠνεύματος καὶ φῶς ὁ\nκαλοῦσι Χριστόν μὴ δυνηθεῖσαν δὲ βαστάσαι τὴν\nθήλειαν τοῦ φωτὸς τὴν ὑπερβολὴν\n\nὑπερβλύσαι καὶ τὸν μὲν Χριστὸν σὺν τῇ μητρὶ εἰς τὸν ἄφθαρτον ἀνασπασθῆναι Αἰῶνα,\nἣν καὶ ἀληθινὴν ἐκκλησίαν καλοῦσι\n\n2. Τὴν δὲ ἀναβλυσθεῖσαν τοῦ φωτὸς ἰκμάδα .. ἐκπεσεῖν κάτω φασι καὶ κληθῆναι Σοφίαν καὶ Προύνικον καὶ\nἈῤῥενόθηλυν. Διανηχομένην δὲ ἐν τοῖε 1 ὕδασι\nπροσλαβεῖν μὲν ἐξ αὐτῶν σῶμα καὶ βαρυνθῆναι, καὶ\nὑποβρύχιον κινδυνεῦσαι\nγενέσθαι\nἀναδύναι δὲ, καὶ ἐκ τοῦ περικειμένου σάματος\nκατασκευάσθαι τὸν οὐρανόν Ἐκεῖνον δὲ υἱὸν τοῦ\nΠρουνίκου καλοῦσι Κᾀκεῖνος δὲ πάλιν ἄλλον υίὸν\nπροεβάλετο καὶ ἐξ ἐκείνου συστῆναι λέγουσιν\nἕτερον καὶ μέχρι τοῦ ἑπτὰ ἀριθμοῦ προβῆναι τὰς\nπροβολάς.\n\n3. Ὑφ᾿ ἑκάστου δὲ τούτων ἕνα οὐρανὸν δημιουργηθῆναι, ἕκαστον οἰκεῖν τὸν\nοἰκεῖον Διαστασιάσαι δέ φασι τοὺς\n\nἄλλους πρὸς τὸν πρῶτον τὸν δὲ\nἀθυμήσαντα, εἰς τὴν τρύγα τῆς ὕλης ἐρεῖσθαι f. ι. ἐρείδεσθαι\nτὴν ἔννοιαν, καὶ γεννῆσαι υἱὸν 1 ὀφιόμορφον ἐξ\nαὐτῆς εἶτα καυχώμενον\nεἰπεῖν, Ἐγὼ Θεὸς καὶ Πατὴρ, καὶ ὑπὲρ ἐμὲ οὐδείς. Τὴν δὲ μητέρα δυσ\nχεράνασαν ἐπιβοῆσαι αὐτῷ, Μὴ ψεύδου· ἔστι γὰρ ὑπὲρ σὲ Πατὴρ ἁπάντων,\nπρῶτος Ἄνθρωπος\n\nsuppl. καὶ Ἄνθρωπος Υἱὸς Ἀνθρώπου\nΤούτων δέ φησιν ἀκούσας τῶν λόγων τοῦ ὄφεως ὁ Πατὴρ ἔφη,\nΔεῦτε ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα ἡμῶν.\n\n9. Ἄλλοι δὲ, οὓς Κοϊνοὺς ὀνομάζουσι καὶ τὸν Κάϊν φασὶν ἐκ τῆς ἄνωθεν αὐθεντίας\nλελυτρῶσθαι, καὶ τὸν Ἠσαῦ. καὶ τὸν Κορὲ, καὶ τοὺς Σοδομίτας, καὶ πάντας\nδὲ τοὺς τοιούτους, συγγενεῖς ἰδίους ὁμολογοῦσι. Καὶ τούτους ὑπὸ μὲν τοῦ\nποιητοῦ μισηθῆναι, μηδεμίαν δὲ βλάβην εἰσδέξασθαι·\n\nἡ γὰρ σοφία ὅπερ εἶχεν ἐν αὐτοῖς ἀνήρπασεν ἐξ αὐτῶν. Καὶ\nτὸν προδότην δὲ Ἰούδαν μόνον ἐκ πάντων τῶν ἀποδοὺς στόλων ταύτην\nἐσχηκέναι τὴν γνῶσιν φασὶ, καὶ διὰ τοῦτο τὸ τῆς προδοσίας ἐνεργῆσαι\nμυστήριον. Προφέρουσι δὲ 2\n\nκαὶ πάντες οἱ πρεσβύτεροι μαρτυροῦσιν, οἱ κατὰ τὴν Ἀσίαν\nἸωάννῃ τῷ τοῦ\nΚυρίου μαθητῇ 2 συμβεβληκότες, 3 παραδεδωκέναι 4ταῦτα τὸν Ἰωάννην.\nΠαρέμεινε γὰρ αὐτοῖς μέχρι τῶν 5 Τραϊανοῦ χρόνων.\n\nΚεφ. λθ.\n\nἌμεινον καὶ συμφορώτερον, ἰδιέτας καὶ ὀλιγομαθεῖς ὑπάρχειν, καὶ διὰ\nτῆς ἀγάπης πλησίον γενέσθαι τοῦ Θεοῦ, πολυμαθεῖς καὶ ἐμπείρους δοκοῦντας\nεἶναι, βλασφήμους εἰς τὸν ἑαυτῶν εὑρίσκεσθαι δεσπότην.\n\nΚεφ. μ΄.\n\n1. Ὁ ὀγιὴς νοῦς, καὶ ἀκίνδονος, καὶ εὐλαβὴς, καὶ φιλαληθὴς, ὅσα\nμὲν ἐν τῇ τῶν ἀνθρώπων ἐξουσίᾳ δέδωκεν ὁ Θεὸς, καὶ\nὑποτέταχε τῇ ἡμετέρα γνώσει, ταῦτα προθύμως ἐκμελετήσει, καὶ ἐν αὐτοῖς\nπροκόψει, διὰ τῆς καθημερινῆς ἀσκήσεως ῥᾳδίαν τὴν μάθησιν ἑαυτῷ\nποιούμενος. Ἔστι δὲ ταῦτα, τά τε ὑπʼ ὄψιν πίπτοντα τὴν ἡμετέραν, καὶ ὅσα\nφανερῶς καὶ ἀναμφιβόλως αὐτολεξεὶ ἐν ταῖς θείαις γραφαῖς λέλεκται.\n\n3. Eἰ καὶ ἐπὶ τῶν τῆς κτίσεως ἔνια μὲν ἀνάκειται τῷ Θεῷ, ἔνια δὲ καὶ εἰς\nγνῶσιν ἐλήλυθε τὴν ὑμετέραν, τί χαλε εἰ καὶ τῶν ἐν ταῖς γραφαῖς\nζητουμένων, ὅλων τῶν γραφῶν πνευματικῶν οὐσῶν, ἔνια μὲν ἐπιλύομεν κατὰ\nχάριν Θεοῦ, ἔνια δὲ 2 ἀνακείσεται τῷ Θεῷ, καὶ οὐ μόνον αἰῶνι ἐν τῷ νυνὶ\nἀλλὰ καὶ ἐν τῷ μέλλοντι· ἵνα ἀεὶ μὲν ὁ Θεὸς διδάσκῃ, ἄνθρωπος δὲ διὰ\nπαντὸς μανθάνῃ παρὰ Θεοῦ;\n\n4. Εἰ οὗν καθʼ ὃν εἰρήκαμεν τρόπον, ἔνια τῶν ζητημάτων ἀναθήσωμεν τῷ Θεῷ,\nκαὶ τὴν πίστιν ἡμῶν διαφυλάξομεν. καὶ ἀκίνδυνοι διαμενοῦμεν, καὶ πᾶσα\nγραφὴ δεδομένη ἡμῖν ἀπὸ Θεοῦ σύμφωνος ἡμῖν εὑρεθήσεται, καὶ αἱ παραβολαὶ\nτοῖς διαῤῥήδην εἰρημένοις συμφωνήσουσι, καὶ τὰ φανερῶς εἰρημένα ἐπιλύσει\nτὰς παραβολὰς, καὶ διὰ τῆς τῶν λέξεων πολυφωνίας ἓν σύμφωνον μέλος ἐν\nἡμῖν αἰσθήσεται\n\nΦύσεως κρείττων ὁ Θεὸς, καὶ παῤ αὐτῷ τὸ θέλειν, ὅτι\nἀγαθός ἐστι· καὶ τὸ δύνασθαι, ὅτι δυνατός· καὶ τὸ ἐπιτελέσαι, ὅτι\nεὔπορος\n\n5 Οὐκ ἐν τῷ λέγειν, ἀλλ᾿ ἐν τῷ εἶναι ὁ κρείττων δείκνυσθαι ὀφείλει\nf. l. φιλεῖ .\n\nΤοσοῦτον δὲ ἀποδέουσι τὸν νεκρὸν ἐγεῖραι, καθὼς ὁ Κύριος ἤγειρε, καὶ οἱ\nἀπόστολοι διὰ προσευχῆς, καὶ ἐν τῇ ἀδελφότητι πολλάκις διὰ τὸ ἀναγκαῖον,\nτῆς κατὰ τόπον ἐκκλησίας πάσης αἰτησαμένης μετὰ νηστείας πολλῆς καὶ\nλιτανείας, ἐπέστρεψε τὸ πνεῦμα τοῦ τετελελευτηκότος, καὶ ἐχαρίσθη ὁ\nἄνθρωπος ταῖς εὐχαῖς τῶν ἁγίων\n\n3. Εἰ δὲ καὶ τὸν κύριον φαντασιωδῶς τὰ τοιαῦτα πεποιηκέναι ποιηκέναι\nφήσουσιν, ἐπὶ τὰ προφητικὰ ἀνάγοντες αὐτοὺς, ἐξ αὐτῶν ἐπιδείξομεν, πάντα\nοὕτως περὶ αὐτοῦ καὶ προειρῆσθαι, καὶ γεγονέναι βεβαίως, καὶ αὐτὸν μόνον\nεἶναι τὸν υἱὸν τοῦ Θεοῦ. Διὸ καὶ ἐν τῷ ἐκείνου ὀνόματι οἱ ἀληθῶς αὐτοῦ\nμαθηταὶ, παρ᾿ αὐτοῦ λαβόντες τὴν χάριν, ἐπιτελοῦσιν ἐπʼ εὐεργεσίᾳ\nτῇ τῶν λοιπῶν ἀνθρώπων, καθὼς εἷς ἕκαστος αὐτῶν τὴν δωρεὰν\nεἴληφε παρ᾿ αὐτοῦ. Οἱ μὲν γὰρ δαίμονας ἐλαύνουσι\nβεβαίως καὶ ἀληθῶς, ὥστε πολλάκις καὶ πιστεύειν αὐτοὺς ἐκείνους τοὺς\nκαθαρισθέντας ἀπὸ τῶν πονηρῶν πνευμάτων, καὶ εἶναι ἐν τῇ ἐκκλησίᾳ. Οἱ δὲ\nκαὶ πρόγνωσιν ἔχουσι τῶν μελλόντων, καὶ ὀπτασίας, καὶ ῥήσεις προφητικάς.\nἌλλοι δὲ τοὺς κάμνοντας διὰ τῆς τῶν χειρῶν ἐπιθέσεως ἰῶνται, καὶ ὑγιεῖς\nἀποκαθιστᾶσιν. Ἤδη δὲ, καθὼς ἔφαμεν, καὶ νεκροὶ ἠγέρθησαν, 1καὶ\nπαρέμειναν σὺν ὑμῖν ἱκανοῖς ἔτεσι.\nΚαὶ τί γάρ; οὐκ ἔστιν ἀριθμὸν εἰπεῖν τῶν χαρισμάτων, ὧν κατὰ παντὸς τοῦ\nκόσμου ἡ ἐκκλησία παρὰ Θεοῦ λαβοῦσα, ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, τοῦ\nσταυρωθέντος ἐπὶ Ποντίου Πιλάτου, ἑκάστης ἡμέρας ἐπʼ εὐεργεσίᾳ τῇ τῶν\nἐθνῶν ἐπιτελεῖ, μήτε ἐξαπατῶσα τινὰς. μήτε ἐξαργυριζομένη. Ὡς γὰρ δωρεὰν εἴληφε παρὰ\nΘεοῦ, δωρεὰν καὶ διακονεῖ.\n\nἈλλʼ ὡς εἷς ἕκαστος ἡμῶν ἴδιον σῶμα λαμβάνει,\nοὕτως καὶ ἰδίαν ἔχει ψυχήν. Οὐ γὰρ πτωχὸς οὐδὲ\nἄπορος ὁ Θεὸς, ὥστε μὴ ἑνὶ ἑκάστῳ σώματι ἰδίαν κεχαρίσθαι ψυχὴν, καθάπερ\nκαὶ ἴδιον χαρακτῆρα. Καὶ διὰ τοῦτο πληρωθέντος τοῦ ἀριθμοῦ, οὗ αὖτὸς παῤ\nαὐτῷ προώρισε, πάντες οἱ ἐγγραφέντες εἰς ζωὴν ἀναστήσονται, ἴδια ἔχοντες\nσώματα, καὶ ἰδίας ἔχοντες ψυχὰς, καὶ ἴδια πνείματα, ἐν οἷς εὐηρέστησαν\nτῷ Θεῷ. Οἱ δὲ τῆς κολάσεως ἄξιοι ἀπελεύσονται εἰς τὴν αὐτὴν, καὶ αὐτοὶ\nἰδίας ἔχοντες ψυχὰς, καὶ ἴδια σώματα, ἐν οἷς ἀπέστησαν ἀπὸ τῆς τοῦ Θεοῦ\nχάριτος. Καὶ παύσονται ἑκάτεροι τοῦ γεννᾶν ἔτι, καὶ γεννᾶσθαι, καὶ\nγαμεῖν καὶ γαμεῖσθαι· ἵνα τὸ σύμμετρον φῦλον τῆς προορίσεως ἀπὸ Θεοῦ\nἀνθρωπότητος 1 ἀποτελεσθεὶς, τὴν ἁρμονίαν τηρήσῃ τοῦ Πατρός.\n",
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