Recapitulation or Comprehensive Summary of the Contents of the "Panarion

one king the entire multitude, which is under the king, shall be accounted as one.

IV. Wherefore, the generation in Christ is termed a queen, not because every generation has reigned, but because that one alone, endowed with the knowledge of the Lord, has attained the royal dignity and order by the designation of one man: for example, Adam with all his progeny shall be counted as one queen, and his principle and patriarchate, having reigned with those who are with him on account of their knowledge of God, and because he merited being fashioned and formed first of all by God, and because he was the first to provide an example of repentance, as is evident from his history. After Adam, Seth and the entire race of men with him. And Enos, ^B Cainan, and Maleleel, and Jared, and Enoch, and Mathusala, and Lamech, and Noah. Of all these holy men, who are recounted generation by generation in a numbered list, whose number is shown in Matthew, from whom the LXII generations and the origins of the fathers of the more excellent men are expressed by their names—men who attained the knowledge of God, or who conducted themselves in some other matter remarkably and eximiously, and obtained royal splendor and majesty: the catalogue of these, I say, extends up to the birth of Christ the Lord. For from Adam to Noah ten generations have passed. As many from Noah to Abraham; from him to David xiv; from David to the captivity xiv; and from the captivity to Christ likewise xiv. There are collected from Adam to Christ LXII generations, which for the sake of brevity are numbered only as LX; for just as, though there were LXXII palm trees in the wilderness, Scripture mentioned only LXX. Thus, when LXX had been called to the mountain, with the addition of Elad and Modad, LXXII were found. Moreover, although LXX, during the reign of Ptolemy, interpreted the sacred Books, we nevertheless, for the sake of brevity, are accustomed to name the edition of the "Seventy" men. Thus also have the LX queens now been mentioned, in my opinion, in such a way that, with the extremes being removed on both sides, that middle sexagenarian number might remain to be raised to the figure, image, and perfect contemplation: for by six decades the circuit of the six days is completed, that there might be a union of the holy souls who reign in God by faith from each generation. Whence also six ... ^C ... ^D

in them, containing two or three metretae each; regarding the measure of the Old and New Testament and the fullness of the Trinity. These, having been changed from water into pure wine, were filled for the joy of the marriage and of the sons of men. Hence also the hexagonal figure is termed by those who study outside-learning to be measured geometrically through the trinity and the hebdomad into the number twenty-one, where the meaning of the hexagonal is the fullness of the ^A space of all that is seen, for the reason that it has a fourfold character, as one might say, the quadrangular, being a foundation and a covering from above for the roofing, completing the number six.

^B V. But that I may not lengthen the discussion, I think that enough has been said regarding those sixty queens—that is, the generations that are counted up to the coming of Christ. But as to the generations that have been and are from Christ until now, the Lord alone knows them. For no longer have numbers been carried forward or recorded by anyone according to generation, because the number of that hypothesis was sealed ^C and shut away, having been numbered by the number of the queens up to the time of His very bodily coming. For as for those who were writers, or chroniclers, or chronologers, or historians afterwards: they no longer count generations, but the successions of kings and the times according to the number of the years of each king; so that the sensible man may clearly know that from this question the whole of time was cut short to the number of the sixty-two generations ^D up to Christ, because no longer after Christ, according to this hypothesis, are the times of the world numbered by genealogies, being perfected in one single union, signified according to the unchangeable foundation of the good pleasure of God; as if from it the completion of the age were cut short, and transferred to be fulfilled in the transition to the coming age. Therefore He says, *My dove is one, my perfect one*; as if all things were completed in her, whether times and seasons and years and intervals of generations, whether the age should count itself by kings or consuls or Olympiads or magistracies; but the eighty concubines are those which are in the midst of the queens, and before the bodily kingdom, that is to say, of the faith, and of this very bride and virgin and undefiled and dove, who is unique to her mother and to her who bore her.

VI. For the Church is born of one faith, brought forth by the Holy Spirit, one to the one, and one to her who bore her. But then, as many as have come after her

or before her are named concubines: who, although they were not entirely alien to the testament and inheritance, yet obtained no dowry from the Word, nor did they receive the Holy Spirit pouring Himself into them; but they had only a relationship with the Word in their own consciousness. For the appellation of concubine is famously conceived among the Hebrews when it is called *Phelegestha*. Now *Pheleg* in Latin means "half," and *estha* signifies "woman," so that a concubine is the same as half a woman. For as far as the Lord is concerned, He called all to the light of freedom, with these words: "While you have the light with you, walk in the light." To which the Apostle bears witness: "You," he says, "are children of the day, and children of light." And again in a different place in Scripture: "He who does evil hates the light, and does not come to the light." Thus, therefore, concubines are not taken by men openly, nor perfectly, nor endowed; and even if they contract some relationship with the bodies of men, they are nonetheless destitute of the honor of a free wife, and of her title, stability, dowry, nuptial gifts, and offerings, and finally, of legitimate union. ^B Such are the eighty heresies enumerated one by one by me. In which it should seem strange to no one if in each region they are accustomed to be called by certain other names. Indeed, it is also worthy of observation that a single heresy is often split and divided in itself into various parts and terms; which, as I have said, one should not wonder at, for this is clearly how things are. But we find the number eighty-one, one indeed on account of that one which is separated from the rest and attributed to the one bridegroom, of which it is testified by such an appellation: "One is my dove," and again, "my perfect one." By which He judges all the concubines to be ignoble and obscure, and not to be reckoned in innocence or chastity and gentleness. And indeed, from the beginning, from Barbarism and Scythism down to the latest Massalians, seventy-six [LXXVII] heresies have been recorded. To which, when Hellenism—from which the Gentile sects arose—and Judaism—from which the Jewish ones arose—and the faction of the Samaritans—from which the Samaritan ones arose—are added (that is, three sects in total added to the seventy-seven preceding), the number eighty is reached. There remains one, namely the holy and catholic Church, which is truly called the Christian religion; which already long ago, and with Adam, and indeed before Adam himself, and thus before all ages, flourished with Christ by the will of the Father and the Son and the Holy Spirit. To which, indeed, the faith of all those who pleased God in any generation at their own time has been held; and which was manifested clearly to the world upon the coming of Christ the Lord; but now, after all the preceding heresies, or concubines, it must be proclaimed by our discourse, just as the order of our established argument requires. ^{C D}

VII. For the Word Himself in the Canticles numbered them in this way, saying sixty queens, and eighty con-

- ^A cubines, and damsels without number. But one, He says, is my dove, my perfect one; she is the only one to her mother, she is the choice one to her that bore her. And later He shows how she is found before all, as being more honorable than all, and ruling over all, and alone chosen by Him, whose children are heirs of the king and true children, as children of the promise, and not children of the bondmaid, nor of the concubine, nor of the others who are counted without number. For even if Abraham had children by Keturah the concubine, the children of Keturah do not attain to be co-heirs with Isaac; but they received gifts as a legacy, so that the type might remain for the anagogy of the Word, that no one should despair of the calling of Christ. For the gifts which he gave to Ishmael and to the sons of Keturah were a type of the good things that were to be for the conversion ^B of souls to the faith and to the truth. For as to Hagar, who was a bondmaid and was cast out by Abraham, as the one who served the lower Jerusalem with her children, of whom it is said: I have cast out your mother; and again: I gave a scroll of divorcement into her hands; to this bondmaid, I say—Hagar—a flask of water is given in a more symbolic way for the hope of conversion, that it might show the power of the laver of regeneration as a gift of life restored to the unbelievers, and for the conversion of all the nations to the knowledge of the truth. But to the sons of Keturah, the gifts were a possession of wealth, gold and silver and raiment, and whatever Abraham, not without mystery, ^C locked up in the bags: frankincense and myrrh and gold which he received from the kings of Sodom and Gomorrah, those around Chodollogomor and Barsa, and the rest who took captivity from Sodom and Gomorrah and the rest, and plundered the cavalry, and took captive the multitude of men, and snatched away the multitude of possessions and wealth and other things from each one. He himself returned from the slaughter of the kings at that time, and, not daring to divert what had already been vowed to the Lord God, but having given those gifts together with the others to his sons who were from Keturah, as we found in the traditions of the Hebrews. VIII. But at the arrival of Christ, the same ^D children of Abraham, those from Keturah who had been cast out by Abraham, and had gone away and settled in the Arabian parts of the land of Magodia—the Magi who came from the succession of those seeds—offered those same gifts.

Which gifts the prophet clearly sets forth with these words: "For before the child knows to call father or mother, he shall take the power of Damascus and the spoils of Samaria, before the king of the Assyrians." ^A For these things, as I said before, were taken from Damascus and Samaria by the kings who came in the days of Abraham. When, then, did he receive them before he knew how to call father or mother? Only when the Magi came and opened their pouches, or their "treasures," as some of the copies have it, and offered myrrh and frankincense and gold. And you see how fitting are the expressions and the sequences of the truth; just as these heresies are concubines, and the gifts were received by their children? These heresies, indeed, obtain only the name, that is, they are classed solely by the title of Christ, and they take a few sentences from the holy Scriptures, in order that through them they might understand the truth, if they wish. But if they do not wish, but return to Herod—for they are commanded not to return to Herod, but to arrive at their own country by another way. But if they refuse to do what is commanded, these gifts shall be for them empty and fruitless, just as much as if they had returned to Herod, because in the same way these heresies corrupt the teachings of the holy Scriptures by adulterating them.

IX. These, therefore, are the eighty concubines whose number is ^B expressed; and those queens themselves are the souls that are reckoned by generations, that is, the men and the patriarchs. But the "young maidens" whose number cannot be defined signify the various sects of philosophers which have been introduced into the world, and the diverse ways of life of each one; of which some are worthy of praise, others of blame. For who could recount the variety of this world? How many other sects among the Gentiles have sprouted up after the four very manifest ones which we have discussed? And even after those heresies and the ones that followed, diverse minds and opinions of men, with a certain youthful pride and arrogance, have founded private sects according to each one’s own whim. For instance, some are called Pyrrhonians; and there are many others, whose names and doctrines I shall set forth one by one and in order. And although I have known of many, what a small part are they of those who are spread over the whole world? ^C Furthermore, these were specifically the sects of the Gentiles; among which I shall propose the opinion and doctrine of Thales the Milesian in the first place. Thales the Milesian, therefore, being one of the seven wise men, ^D was, for Thales the Milesian himself (34), being one of the

that all things are from water, and that they resolve back into water again.

Anaximander, son of Praxiades, who was also a Milesian, said that the infinite was the beginning of all things; for from this all things are generated, and into it all things are resolved.

Anaximenes, son of Eurystratus, who was also a Milesian, says that air is the beginning of the whole, and that all things are from it.

Anaxagoras, son of Hegesibulus the Clazomenian, stated that the ^B homoeomeries (similar parts) were the beginnings of all things.

Archelaus, son of Apollodorus, or, as some prefer, of Milton, who was an Athenian and a natural philosopher, says that all things have their origin from the earth; for this, he says, is the beginning of the whole.

Socrates, son ^B of Elbaglus or Sophroniscus and Phainarete the midwife, the moral philosopher, used to say that a man should busy himself only with what pertains to himself, and nothing more.

Pherecydes also says that earth was generated before all things.

Pythagoras the Samian, son of Mnesarchus, asserted that the Monad is God, and that nothing has been generated without it. He used to say that one should ^C not sacrifice animals to the gods, nor eat any living thing, nor beans, nor should the wise drink wine. He also said that all things below the moon are subject to suffering, but that those above the moon are incapable of suffering. He also said that the soul migrates into many animals; he ordered his disciples to maintain silence for a five-year period; and, finally, he named himself a god.

Xenophanes, son of Orthumenes the Colophonian, said that all things were generated from earth and water; but that of all things, as he said, ^D there is nothing true. Thus, the truth is hidden from us, and opinion has been established over all things, especially concerning those that are invisible.

^A Parmenides, son of Pyres, by birth an Eleatic, also said that the infinite is the principle of all things.

Zeno the Eleatic, the Eristic, held the same views as the other Zeno; he also asserted that the earth is motionless and that there is no such thing as empty space. He argued thus: Whatever moves, moves either in the place in which it is, or in the place in which it is not. But it moves neither in the place in which it is, nor in the place in which it is not. Therefore, nothing moves.

Melissus, son of Ithagenes, a Samian by birth, stated that all things are one; and that nothing in nature is constant or perpetual, but all things are corruptible in their power.

Leucippus the Milesian—though others claim he was an Eleatic—one of the Eristic sect, taught that the universe exists in the infinite. He held that all things consist merely in outward appearance and opinion, and that there is no truth in them at all, but rather that they appear so only as an oar submerged in water. ^B

Democritus, son of Damasippus, an Abderite, established the world as infinite, situated above a void. He further asserted that there is one end for all things, that tranquility of mind is the greatest good, and that pains are the boundaries of all evil. He claimed that what is thought to be just is by no means just, and that to act unjustly is contrary to nature. Indeed, he called laws a very bad invention, and said that a wise man should not obey them, but live in total liberty.

Metrodorus of Chios maintained that nothing can be known by anyone. "Truly," he said, "we do not accurately understand the things we think we know, nor should we put faith in the senses; for all things exist by opinion."

Protagoras, son of Menander, an Abderite, denied that there are gods, and completely rejected the existence of any divinity.

Diogenes of Smyrna, or as others say, a Cyrenian, held the same opinion as Protagoras.

Pyrrho of Elis, having collected the dogmas of all other wise men, wrote refutations against them, overturning their opinions, and embraced no dogma himself. ^C

Empedocles, son of Meton, an Agrigentine, introduced fire, earth, water, and air as the four primary elements, and said that enmity was present in the elements before all else. For he says that in the beginning all things were separate and scattered, but now they are joined into one, reconciled to one another, and made friends. Therefore, according to his opinion, there are two principles and powers, Enmity and Friendship; the former endowed with the power of separating, the latter with the power of joining. ^D

Heraclitus, son of Bleson, an Ephesian, attributed the origin of all things to fire, and said that all things were resolved back into fire.

^A Prodicus of a certain sort calls the four elements gods, and then the sun and the moon; for he says that the vital force for all beings is derived from them. ^B Plato the Athenian said that God, matter, and form exist. He maintained that the world is created and subject to corruption, but he said that the soul is unbegotten, immortal, and divine; and that it has three parts ^C: the rational, the spirited, and the appetitive. He also said that marriages and wives should be common to all, and that no one should have a wife privately, but that those who wish should consort with those who are willing.

Aristippus the Cyrenaean, being a glutton and a lover of pleasure, said that the end of the soul is pleasure; and whoever enjoys pleasure is happy, while he who does not enjoy it at all is thrice-wretched and miserable, as they say.

Theodorus, surnamed the Atheist, said that the teachings about God were mere nonsense; for he supposed that there is no Divine Being, and for this reason he encouraged everyone to steal, to commit perjury, to pillage, and not to die for their country; for he said that the world is one's only country; and he said that only one who enjoys happiness is good, and that one who is unfortunate, even if he were wise, should be shunned, and that it is preferable to be a rich and disobedient fool.

Hegesias the Cyrenaean said that there is neither friendship nor gratitude. For he said that these do not exist, but that one giving a favor does so because he is in need, or because he has received some greater benefit and is giving something back. He also said that for a base man living is advantageous, but for the wise man death is advantageous, so that some have called him Pisithanatos (the death-persuader) because of this.

Antisthenes, born of a Thracian mother but himself an Athenian, who was first a Socratic, then a Cynic, said that one should not envy the vices of others, nor the shameful things among one another. He said that the walls of cities are weak against an internal traitor, but that the walls of the soul are unshakable and unbreakable.

Diogenes the Cynic, from Sinope, that is in—

the Pontus, gave diligent care to all things for Antisthenes. He said that the good is acceptable to every wise man, and that all other things are nothing but trifles. ^A Crates, born in Thebes of Boeotia, also a Cynic, said that lack of possessions is the true essence of freedom.

Arcesilaus maintained that only for God is the truth attainable, but not for man. Carneades agreed with Arcesilaus in all respects.

Aristotle, son of Nicomachus, according to some a Macedonian from Stagira, though others would prefer to say he was of Thracian origin. He posited two principles, God and matter; and he thought that things above the moon are governed by divine providence, but that things below the moon are governed by no providence, but happen randomly and are carried along by some irrational motion. ^B He also says there are two worlds, the upper and the lower; the former is incorruptible, the latter corruptible. Finally, he calls the soul the *entelecheia* of the body—that is, its continuous and perpetual motion.

Theophrastus of Eresus followed Aristotle in everything.

Strato of Lampsacus attributed the cause of all things to warm nature. He said that the parts of the world are infinite, and he said that not every animal is capable of reason.

Praxiphanes the Rhodian asserted the same things as Theophrastus.

Critolaus the Phaselite followed the same doctrines as Aristotle.

Zeno of Citium, the Stoic, said that one should not build temples to the gods, but keep the Divine only in the mind; or rather, that the mind itself should be considered God, since it is immortal. He thought that the dead should be cast to wild beasts or consumed by fire; and he permitted the unrestricted use of boys for love and pleasure. The same man asserted that God governs and directs all things. He defined the causes of things as partly in our power, partly outside of us—that is, some things are under our own jurisdiction, others not at all. He also said that after separation from the body, he called the soul a long-lived spirit, but he did not say it was entirely incorruptible; ^C for it is consumed by the passage of a long time into the unseen, as he says.

Cleanthes says that pleasure is the highest good and honest; he called only the soul "man," and said that the gods were certain mystical figures and sacred names. And he called the sun the torch-bearer, that is ^D

the light-bringer; and the world itself [was in his view] the initiator; and he declared that those who were seized by the gods had caught the force of the ceremonies and rites. ^A Perseus fully agreed with Zeno. Chrysippus of Soli sanctioned nefarious and illicit laws. For he wished that sons should unite their bodies with their mothers, and fathers with their daughters. In other matters he agreed with Zeno of Citium. He added also the proposition that one should eat human flesh. He measured the final good in terms of the pleasure of the soul. Diogenes of Babylon believed that all things consist of pleasure. Panaetius of Rhodes affirmed that the world was immortal and exempt from old age and decay. He utterly rejected divination. He overturned what is asserted about God. ^B He placed the highest good of man in wealth and health. Posidonius of Apamea placed the highest good of man in wealth and health. Athenodorus of Tarsus held the same dogmas as Chrysippus and Zeno. Epicurus, the son of Neocles, educated at Athens, embraced a life of pleasure. And so he lived publicly and without any shame with prostitutes, beyond the things which we have written about him at the beginning of this work. He claimed that there were no gods, but that all things were governed by the arbitration of fortune. He held that there exists nothing voluntary or free in the world—neither training, nor ignorance, nor anything else—but that all things happen to all people against their will. And he says that none should be blamed or praised, ^C because no one undertakes anything of the sort by a free decree of the soul. He denied that death was ever to be feared. The same man, as I have said before, professed that this whole universe consists of atoms and that the world exists in infinite space.

X. These are the founders of the sects among the Greeks whom we have been able to discover.

^A In Ethiopia, among the Persians, in Parthia, in Elamitis, in Caspia, in the land of the Germans, in Sarmatia, or among as many as are in the land of the Dauni, or among the Zicchi and the Amazons, the Lazi and the Iberi, and the Bosphorani, or among the Geli, the Seres, or the other nations, there is an infinite multitude of differences in laws, philosophies, sects, and customs. For among the Seres, the men entwine their hair, sit at home, and are anointed with perfumes and softened, preparing themselves like women; but the women do the opposite, cutting the hair of their heads, girding themselves with a man’s belt, and performing all the tasks concerning the fields. But among the Geli, the opposite happens: those who commit wicked deeds are praised by their own laws. ^B And among the Greeks, how many mysteries and rites there are! Such are the Megarian women’s rites, and the Thesmophoria; their rituals differ from each other, as do the other customs, and those mysteries held at Eleusis, of Deo and Pherrephatta, and the obscene acts committed in their inner sanctuaries—or, to speak more respectably, the strippings of women, the drums and cakes, the tambourine and the basket, the finished wool, the cymbal, and the mixture prepared in a vessel; and how many other things there are in the Pythian rites, the mysteries of Archemorus, and others in the Isthmus, those of Athamas and Melicertes, the son of Ino; and those who turn the phallus, and the phallophoric exercises of obscenity; and those men who serve Rhea, who castrate young boys and cut off their virile parts entirely, so that they are no longer able to be men, nor have they become women. And there are other Dionysiacs, who the Curetes, and the ^C

^A initiate them into the rites of flesh-eating, crowned with serpents, exulting and shouting, "Oua, oua!" calling upon that Eve whom the serpent deceived. Not by means of the aspirated sound do they invoke the serpent from the Hebrew language into their own error. For the children of the Hebrews call the woman *Eva* with a simple pronunciation 67, but they call the serpent *Heva* with an aspirated one.

11 What more shall I say? The time will fail me if I were to describe the infinite distinctions among men, both regarding virtue and vice. For instance, those in the region of Egypt who, when dedicated to Saturn ^B, bind themselves with iron collars and employ long beards, filthy clothing, and ridiculous attire. Indeed, in honor of Saturn, in what is called Astis—which is a small town and the head of the villages in the district called Prosopitis—they repeatedly insert rings into their nostrils, at which time they institute wicked and criminal religious assemblies from all the towns; for then, with gatherings collected, celebrating orgies, they perform frantic and confused rites. But this breed of men is detestable. There are also sacred rites of a similar kind among others: for instance, those in the Butic ^C district, and indeed in the town of Buto 70, who nourish Harpocrates—these are men already advanced in age. On a solemn day, and on the Kalends themselves, they are compelled, driven by the goad of the demon, to celebrate the frenzied and furious mysteries of Horus. For all the citizens, including those who are already extremely aged, along with youths of similar habits and the other ages, now from the very onset of puberty, serving as priests of this same Horus and of Harpocrates, with shaved heads, carry about, without any shame, a servile, abominable, and childlike appearance. Then indeed they perform certain ludicrous acts and offer themselves for laughter to those who are prudent and have freed themselves ^D from the slavery of the demon. For these senseless men, not in control of themselves and ridiculously deformed, are carried away headlong. For first, they smear their faces with polenta and fine flour and other similar prepared foods, by thrusting their faces into a seething cauldron: it is...

^A by the deceit of a miracle that they excite the crowds, and they distribute to each of those who are asking, taking it from their own faces, for the sake of receiving health and for the healing of pains.

XII. Furthermore, if I were to pursue the Memphite and Heliopolitan women celebrating orgies, who stimulate themselves with the din of tabrets and flutes; if I were to recount the Coritides and trieteritides, and those who on account of the Bathæca and Menuthis are seized with fury and are forgetful of their own modesty and feminine decorum—what abundance of words, and what voluminous books would be required, if I wished to apply myself to commemorating all these things which I have reviewed above, and which are almost infinite? For even if I were to impose an enormous labor upon myself in this matter, it would nevertheless be strictly necessary to leave the treatment and comprehension of them imperfect. For it is written: “Young maidens, of whom there is no number” (Cant. VI, 7). To these pertain those sacred rites which are performed in the town of Saïs and Pelusium, Bubastis, and Abydos, as well as the shrines of Antinoös, along with the mysteries that are celebrated there. Also those which are at Pharbetus, or where the goat is worshipped by the Mendhesians; and those which are celebrated in the Busirite prefecture, the Sebennitic, and the Diospolitan. ^B But also to some extent in honor of Seth, whom they consider to be Typhon, they perform rites and ceremonies with an ass. Others are initiated into Tithrambus, whom they interpret as Hecate; others into Nephthys, others into Thermuthis, others into Isis. And how many such things can be said, for which to recount them specifically would consume much time? Therefore, the discourse may be summarized in all respects by being fulfilled through the phrase, “Young maidens, of whom there is no number.” For there are, moreover, very many other mysteries, and architects of sects and schisms: such as the Magusæi among the Persians, and among the Egyptians those called prophets, the leaders of the adyta and of the sacred rites; and among the Babylonians those who are called Gazareni, wise men and enchanters. To these are added the Indorum Evilei and the Brahmins; and the hierophants and temple-guardians of the Greeks. Also the Cynic sects, and the authors of other almost infinite philosophies.

XIII. Therefore, among the Persians, as I have said, the Magusæi, while they detest idols, nevertheless worship the same things—namely, fire, and the moon, and the sun. There are others besides these in Greece called Mysi and Abii, who live on mare’s ^D milk and inhabit an entirely wild and uncultivated region. How many things can be gathered by human intellects concerning those who are held in such high and excellent regard; and which ought to be ascribed to the race of praiseworthy young maidens, of whom there is no number? For some are to be commended, others are worthy of blame. For there are found some who, out of their own private judgment, choose a certain severe manner of life...

[...] discipline and law for themselves, and walk openly in the eyes of all with longer hair; but other holy brothers remain at home in sackcloth and ashes; finally, others manifest a life absolute in all its parts, by a most harsh manner of living and most hard labors undertaken for God’s sake, with a certain youthful fortitude and a perfect conscience towards the Bridegroom; others, however, as I said a little before, not sincerely but with a certain obstinacy of mind, as if tyrannically, are insolently puffed up beyond ^A the truth. Such was that Zacchæus, who recently died in the mountainous region near Jerusalem, who never allowed himself to be joined with anyone in the communion of prayer; nay, from that very beginning, though he was a layman, he attempted with a wicked and rash boldness to touch the divine mysteries and to celebrate the sacrifices. Another was also found—whoever that person may have been—living in a certain excellent manner of life, who dwelt in the desert of Egypt in a monastery. Likewise another, living at Mount Sinai. Who both, I know not by what dreams at that time ^B receiving the imposition of hands for a bishopric, attempted themselves both to sit and to perform the acts of bishops. Others also, and not a few, dared to castrate themselves, contrary to what is commanded, under the pretense of youth. Others, thinking they are acting in the prime of youth ^C... [alt-version omitted] ...and yet, because it pleased some of those in Asia, for the sake of the many and for the sake of peace and harmony, that their baptism should be accepted: let it be accepted. If, however, this should be an obstacle to the universal administration, the custom should be used again, and the fathers who managed our affairs should be followed. ^D ...regarding the many diversities of opinions, perhaps as many as the number of men. Lastly, Basil in his Epistle to Amphilochius, canon 47, himself indeed thinks that the Encratites, Saccophori, and Apotactites ought to be rebaptized. But if, as Amphilochius [thought], he rejects it just as the Romans do, he nonetheless declares his own reasoning to be valid. Concerning this matter, the decree of a synod is to be expected. But the same man, in canon 1, seems to incline toward decreeing that all heretics ought to be rebaptized. For he says that heresy is one thing, and schism is another, and "paraphylia" [paramount gathering] another. Heresy is that which defends some error contrary to the faith; but schism is a dissension having arisen on account of certain ecclesiastical controversies: but when contumacious presbyters, or bishops, or even laymen hold illegitimate gatherings. Now, those who return to the Church from schism or a "paramount gathering," he defines ought to be received without baptism according to the tradition of the elders, but that heretics ought to be rebaptized. Although, he says, Cyprian and Firmilian had judged that all, as much heretics as schismatics, ought to be rebaptized; because, since they had separated themselves from the communion of the Church, the grace of the Holy Spirit was interrupted in them: nor could they any longer transfuse it into others. Therefore, they ordered them, as if baptized by laymen, to be rebaptized when they returned to the Church, by the true baptism of the Church. Soon he adds: "Since, however, it pleased some Asians, for the sake of peace and harmony, that it should be forgiven, so that their baptism might be accepted: let it be accepted." But he states by name that the Encratites must be rebaptized. "If it is the case that this repeated baptism hinders the peace and administration of the Church, let the other custom of omitting baptism be retained." It seemed good to recount these things more fully from that decree of Basil; because many wonderful things are contained in it, and, if we seek the truth, few that are Catholic. For, because [he speaks] of rebaptizing—

those coming to them, supposedly from the Arians, without the judgment of an ecumenical council 76—the matter, as I have said, not yet having been settled by the judgment of a council, because the peoples still remain intermingled up to this day, and many are Orthodox, though joined by hypocrisy to the officiating priests—until a separation from such blasphemous heresy takes place, and then those things against it shall be determined. And from those who, in this manner, rebaptize on their own authority, one presbyter in the region of the Lycians has come to our ears. There are also others elsewhere, as each prays by himself, and not at all with anyone; others are in shackles, against the custom of the Church. Wherefore, at the end of the whole discourse, I said that there were maidens beyond number, who behave boldly and insolently by their own private counsel; not that they might attain any good, or perfect the types and parts of wisdom—namely, prudence, fortitude, temperance, and justice. From this number of maidens, some are carried away in a tyrannical manner and deviate from the truth, so that they cannot be contained in any number.

XIV. But that unique dove, and holy virgin, confesses God, Father and Son and Holy Spirit. Father perfect, Son perfect, Holy Spirit perfect— ^B

XIV. But that unique dove, and holy virgin, confesses God, Father and Son and Holy Spirit; Father perfect, Son perfect, Holy Spirit perfect-

[The commentary apparatus below the text, marked with standard footnote references in the source, is translated as follows:]

Regarding that same place, he doubts whether baptism can be conferred by one who has never been a Christian. And this is indeed another question, he says, whether baptism can be given by those who have never been Christians. Nor should anything be rashly affirmed concerning this without the authority of a council, as much as suffices for such a great matter. But it is surprising that in the Council of Elvira, canon 38, it is sanctioned: That those sailing abroad, in case of necessity, may be baptized by any faithful person who is not a bigamist. Was it, then, not lawful to be baptized by bigamists in such [great] necessity? ^C

Contra epist. Parm., cap. 13, it is declared. Although he seems to affirm that all heretics should be admitted, if it can be done without scandal; and because he believes that most are to be received without baptism, for the sole reason that it pleased [the Church] to do this for the sake of economia, this hardly agrees with ecclesiastical dogma. For he approves baptism of heretics if it is received according to the Catholic rite and prescription, and does not suffer it to be repeated in any way. But if baptism is bestowed otherwise than as is received in the Church—that is, from a legitimate formula—not only by heretics but even by Catholics themselves, no pretext of peace and concord can be brought forward to admit anyone without a new baptism. Wherefore, Basil feels little consistently concerning the Encratites, as did Cyprian of old; who, as Augustine frequently inculcates against the Donatists, especially in books I and II *De baptismo*, although he judged that there was no baptism of heretics, nevertheless did not think that those who were unwilling to be rebaptized should be repelled for that reason from the communion of the Church. But no one can be a Christian without true baptism. But how, for the sake of peace and concord, someone who is not a Christian is held among Christians, and access is permitted him to the divine mysteries—which in the case of the Encratites and others, whom he had otherwise determined were to be rebaptized, he had relaxed for the sake of peace—he decides in the same canon should be performed. This, I say, is abhorrent to the usage and customs of the Church, and to the sanctions of the Nicene Council and other ancients. Moreover, this same Basil seems to have judged baptism conferred by laymen to be void and null, when, in the opinion of Cyprian, Firmilian, and others, he says that those baptized by heretics are to be cleansed for baptism just as if they had obtained it from laymen. As if the baptism of laymen were not true. Which is otherwise, as among others, Aug. lib. ^D

76 *Rebaptizing*. Epiphanius rightly rebukes those who were rebaptizing those who indeed had already been baptized by the Arians. For baptism, conferred with the words of the Gospel—whatever some Churches may have sometimes attempted to bring forward to the contrary—is held by the universal Church to be valid, firm, and ratified forever. Just as it has always been considered null, void, and invalid if it was conferred with a different process, in a different form, and with words other than those of the Gospel; whoever that person may have been who conferred it, whether heretic or Catholic. It would be possible to bring forward almost innumerable documents of the ancients to illustrate the present passage of Epiphanius; but we shall be content with one: [that] of Pope Siricius, who lived not long from the age of Epiphanius, indeed in almost the same times. Writing to Himerius of Tarragona at the beginning of his epistle, he says regarding our matter: "You have marked on the front of your page that many who were baptized by the impious Arians are hastening to the Catholic faith, and that some of our brethren wish to baptize them anew: which is not allowed, since both the Apostles forbid this and the canons contradict it." Petavius has compiled many things here in a scholarly fashion, to which, however, some things might be added that would require proper interpretation.

^A the Trinity as consubstantial; not a Trinity that is blended together, but the Son truly begotten of the Father, and the Holy Spirit not alien to the Father and the Son. Being always the Trinity, and never in need of addition; having nothing in itself that is subordinate, but being referred to one unity and one principle of God and the Father. And from this Trinity, the Father and the Son and the Holy Spirit, all things were created, which were not at one time, nor were they co-existent with God, nor did they pre-exist, but they began to be from non-existence into being, produced by the Father and the Son and the Holy Spirit. And this same Father and Son and Holy Spirit counted His saints worthy, from the beginning of time, to appear in visions—as each was able to receive according to his gift through the Divinity which was granted to each of those found worthy; ^B at times to behold the Father, as each was able to hear his voice, as he could comprehend; as in the mouth of Isaiah He said: *“Behold, my beloved Servant shall understand,”* which is the voice of the Father. And as Daniel saw the *“Ancient of Days,”* this was a vision of the Father. And as in the prophet again: *“I have multiplied visions, and in the hands of the prophets I was likened,”* this is the voice of the Son. And as in Ezekiel: *“And the Spirit of God took me, and cast me into the plain,”* this pertains to the Holy Spirit. And much more can be said of this sort, of which, having mentioned a few by way of example in passing, in order to show the character of the Church, we have set forth two or three statements, though there are countless others like these appearing in the divine Scriptures of both the Old and New Testament. And [the Church confesses] that the Lord Himself fashioned the body for Adam, and breathed into him the breath of life, creating for him a living soul; and that God—the Father and the Son and the Holy Spirit, the one Divinity—Himself gave the Law to Moses; and that the prophets were sent by that same Divinity; and that He Himself is to us God, who is the God of Jews and Christians alike; who also called the Jews to justification—those who would not deny the very coming of our Lord Jesus—and who saves all who live according to His true faith, and who do not deny the truth of the proclamation of His true evangelical teaching. For He came, the Only-Begotten came; and thus our mother the Church, the tranquil harbor of peace, stands; the gladness that breathes the scent of the vine, and bearing for us the cluster of blessing, and the daily medicine for our sorrow, bestowing upon us the pure, true blood of Christ.

XV. That Christ was truly born of Mary the Ever-Virgin

(77). That Christ was truly born of Mary the Ever-Virgin, having taken upon Himself the body in truth, and not in mere appearance—flesh truly, a body

^A in truth, with bones and nerves and all things that are in us, without any difference from us, except only for the glory of His holiness and divinity; being a vessel of holiness and justice, and having all things perfectly without sin, and having possessed a human soul in truth, and a human mind in truth—not as we are asserted to be, that the mind is a hypostasis, as others say; but all things being undefiled by sin, a mouth that did not lie, lips that did not speak guile, a heart that did not incline toward provocation, a mind that did not turn toward what is not fitting, flesh that did not perform the pleasures of the flesh. He is perfect God from above, who did not come merely to dwell in a man, but the Word Himself became man, without changing His nature, having encompassed His own incarnation together with His divinity. He was born in the womb of a Virgin in truth, carried in the womb, and born through the generative passages without shame, undefiledly, and unpollutedly. Having been reared, and embraced by Symeon and Anna, carried by Mary, having journeyed on foot, having traveled, having become a child, having been strengthened in age; having all things within Himself in perfection, He was reckoned in the number of years ^B (78), and was carried in the womb in the number of months; having been made under the law, having come to the Jordan, having been baptized by John, not having need of washings. But because of the consequence of the incarnation under the law, not disturbing the justice, so that all justice might be fulfilled, as He Himself said, in order to show that He had put on true flesh, a true incarnation. He is descending into the waters, giving rather than receiving, bestowing more than He had need of anything; for He illuminated those same waters with His own light, and for the sake of adumbrating the image of those things that were to be perfected in Him, He imparted a certain power to them, so that those who truly believed in Him and were endowed with the faith of the truth might understand that He did not put on human nature in pretense, nor was He moistened by the waters in pretense; and the same for themselves as well, through that ^C accommodation which He displayed before them, approach and transfer into themselves the power implanted by His descent, and be flooded with the light of the same, whereby the prophetic oracle is fulfilled: "For the changing of strength, for the provision of salvation, for the strength of the bread that is received from Jerusalem, and the power of the water."

XVI. For here in Christ, the power of the bread and the strength of the water are strengthened, so that not the bread itself may be a power for us, but the power proceeding from the bread. Our food is indeed bread, but in it a certain vital power is contained. Nor was this done only so that the water might cleanse us, but so that by the power of the water, through faith and action and hope and the initiation of the mysteries and the naming of the sanctification, it might become for us ^D a perfection of salvation. Arising from the Jordan, hearing the voice of the Father unto the hearing of...

the disciples who were present, ^A in order to show who He was to whom that testimony was being offered, and the Holy Spirit descending in the form of a dove, as we have said in the refutation of many heresies, so that the Trinity might not be thought to be coalesced, the Spirit being configured in His own hypostasis; and the Spirit resting and coming upon Him, that He who was testified to might be seen; that the holy flesh, being dear and well-pleasing, might be testified to by the Father and by the Spirit; that the Father might be preached as well-pleased with the incarnate presence of the Son; that the Son might be seen as the true Son, and might fulfill that which was said: "And after these things He appeared upon the earth and conversed with men." ^B Having arisen from the Jordan, and having been clearly and truly tempted by the devil in the desert, and having hungered afterwards on account of the consequence and truth of the incarnate presence; and having chosen disciples, and having preached the truth, and having suffered sorrows, having slept, hungered, traveled, performed divine signs, raised the dead, granted sight to the blind, strengthened the lame and paralytics; as He preached the Gospel, the truth, the kingdom of the heavens, His own philanthropy and that of the Father and of the Holy Spirit.

XVII. ^C He who for our sake endured the passion in truth in the flesh and in the perfect becoming-man, having suffered in truth upon the cross, the Godhead being present with Him, yet not turning itself to suffer, but being impassible and immutable; these two consequences being clearly understood, Christ suffering for us in the flesh, but remaining impassible in the Godhead; not that the man was apart by himself, and the Godhead apart by itself, but the Godhead being present, yet not suffering on account of the pure and incomparable nature of His substance; but He suffering in the flesh, and being put to death in the flesh, yet living always in the Godhead, and raising the dead; the body being buried in truth, and remaining soulless for the three days, and breathless and motionless, having been wrapped in the shroud, having been laid in the tomb, having been closed in by the stone, and seals having been placed upon it; not the Godhead being shut in, ^D not the...

Godhead being buried, but descending with the soul to the underworld, bringing from there the captivity of souls, breaking the sting of death, bursting the bars and the adamantine bolts, and dissolving the pains of Hades by His own power, ascending with the soul, the soul not having been left in Hades, nor the flesh having seen corruption, the Godhead having raised it up. Or rather, the Lord God the Word Himself, and the Son of God, having risen with soul and body and the entire vessel—the vessel having been united thenceforth into spirit, that very body having become spiritual, which was once subject to touch, and which had been delivered to scourges by the voluntary will of the Godhead, and which had allowed itself to be tested by Satan, and to approach to hunger, and to sleep and weariness, to sorrow and ^A anxiety. That holy body itself, having been united thenceforth to the Godhead, the Godhead being inseparably united to the holy body that had suffered such things. For He rose and united it to Himself, into one spirit, into ^B one unity, into one doxology, into one Godhead. For it appeared in... no longer being loosed, no longer suffering, no longer being mastered by death.

The word is put forward in an anthropopathic manner from the perspective of His incarnation, not as if it were a separate thing, but because the incarnation was united to the Godhead, and already knowing the most perfect things in it. Already seeing the Godhead moving with the soul to leave the holy body ^C to that holy body. For ^D the Godhead is inseparable from both. By uniting the body...

On the union of the Godhead with the body in the tomb, and the opinion of the Fathers regarding the soul and body of Christ

Damascene, ^A but the Godhead remained inseparable from both. Other Fathers also establish the same dogma in their writings; we read many of their passages described in Petavius, book X, chapter 19, *On the Incarnation*. Among them, while many are significant, Saint Athanasius and Gregory of Nyssa must be held in the highest regard, especially in the present matter. For they, fighting against those who, weakening the life-giving incarnation of the Son of God, impiously blathered that flesh alone was assumed in it, and not a soul—of which the Godhead itself would take the place—refute the falsehood by the fact that the dead body of Christ remained united to the Godhead for three days; from which they excellently deduce that Christ could not be said to be dead if He had possessed only a human body and not a soul: for death occurs by the severance of one from the other. And thus they exhausted their adversaries: they would have caused them no trouble if it had not been explored and certain for all, even for the adversaries who were being attacked, that in the death of Christ the Godhead had not departed from His body: it did not depart, therefore.

There are, however, not a few who believe that our Epiphanius contradicts these things. They bring forward his testimonies both from no. 20 of the heresies, and from heresy 69, no. 62, to which can be added that passage in the *Anacephalaeosis*, which refers to heresy 20 of the *Panarion*. Another passage of the same *Anacephalaeosis* is likewise not far from the end, where are repeated those things which are read in the *Exposition of the Faith* regarding the death and resurrection of Christ. But they are entirely mistaken. To one who examines it, the first testimony of Epiphanius will show that his aim was to declare that, in the Lord’s resurrection, the body of Christ had put on immortality and immunity from any affliction of human frailty. To establish that, he says that Christ was crucified, buried, and descended to the underworld; that His soul, to which the Godhead was united, descended; that He rose again on the third day together with His holy body, ^D with the Godhead. These are the words which seem to cause trouble: in them, if you look at the strength of the expression, they certainly denote that Christ united the body to the Godhead; had death perhaps severed it? Nothing of the sort. A little before, he had called the holy body dead; nor does he anywhere openly say that the body was severed from the Godhead in the tomb. But when he says that He united it, we must understand Epiphanius regarding that union...

^A as one of an indivisible nature, into one doxology, and into one and the same Godhead. For He appeared in truth, and was handled by Thomas, and ate and drank with the apostles, and dwelt with them (81) for forty days and forty nights. But He entered when the doors were shut, and after entering, He showed His sinews and bones, the marks of the nails and the place of the spear, that it was truly the same body. But that He was joined into one unity and one Godhead, no longer expecting to suffer, no longer dying, as the holy Apostle says: "Christ is risen, He dies no more, death has no more dominion over Him." The passible became for ever impassible, the Divine with the body and soul and the whole incarnation, being God Himself. And ascending into the heavens, He sat at the right hand of the Father in glory, not putting off the body, but having united it into a spiritual state in the perfection of one Godhead; just indeed as our own bodies, which are now sown naturally, shall rise spiritually; those now sown in corruption, to rise in incorruption; those now sown in death, to rise in immortality. If therefore our own bodies are thus to be, how much more so that holy, ineffable, incomparable, and pure body united to God, which remains henceforth of one form? As also the Apostle testifies to this, saying: ^B "Even if we have known Christ according to the flesh, yet now we know Him no longer." Not that he severed the flesh from the Godhead, but that although it existed and was united to God, it was no longer "according to the flesh," but "according to the spirit," as he says, "According to the spirit of holiness by the resurrection of the dead of our Lord Jesus Christ." The Church confesses Him to be God, both impassible and yet having suffered, and having been buried and risen and ascended in glory, and coming again to judge the living and the dead, as I have said, in truth, "Of His kingdom there shall be no end."

XVIII. On the Resurrection of the Body

^C For our holy mother ^D the Church believes this, just as it has been truly preached and truly commanded to her: that we shall die, and we shall rise again with this very body, with this same soul, and with this whole vessel of ours, that everyone may receive according to what he has done. For the resurrection of the dead, eternal judgment, the kingdom of heaven, rest for the just, the inheritance of the faithful, and the choir with the Lord, are all true.

^A and have been proclaimed, secured, and believed; because these shall rise again unto eternal life, according to that which is written in the Gospels. For whatsoever both the Apostle and all the holy Scriptures say, it happens to be true; even if it is otherwise understood by those who have disbelieved and wrongly perceived it. But for us, this is our faith, this is our honor, and this is our mother the Church, saving through faith 82 and hope, being strengthened, and perfected by the love of Christ, both in the confession and in the mysteries, and in the cleansing power of the laver. For, "Go, baptize in the name of the Father and of the Son and of the Holy Spirit," in the name of the divine Trinity, the naming of which contains no difference; but because one God has been proclaimed and announced to us in the Law, and in the Prophets, and in the Gospels, and in the Apostles 83, in the Old and New Testament, Father and Son and Holy Spirit. Nor is the Divinity itself anything confused, but it is truly a perfect Trinity; the Father is perfect, the Son is perfect, the Holy Spirit is perfect; one divinity, one God; to whom be glory, honor, and power unto the ages of ages. Amen.

XIX. This Catholic faith is the conduct of our life ^A, this is the bulwark of truth; this is the virgin of Christ and the innocent dove; this is the life, the hope, and the assurance of immortality. But I fervently beseech all of you who shall read these things, to forgive my humility and the weakness of my very small mind, which, because of that huge poison of the heresies, has contracted a certain stupor, weariness, and annoyance, as if rejecting and nauseated, or rather as if spitting it out and becoming sick at heart. I say that you should forgive me if we have perchance inveighed too harshly against someone, so as to have called some persons "accursed," or "mountebanks," or "astray," or "impostors." For because of the great pain of that venom (although we are not otherwise accustomed to easily hurl words at anyone), we were compelled to address them with such language, in order that we might turn away the minds of some, lest they should think—due to our not having publicized the things said or done by them, or exposed them—that we have any share of a mind that assents to the evil doctrine of each of the heresies. ^D I have also composed a prologue in brief at the beginning of the treatise, protecting myself regarding these very things and asking for pardon, lest anyone should launch an injustice at us, thinking that we have been defeated and have resorted to taunts and insults. In that same prologue we have also signified which heresies we were about to speak of, and into how many

books we have divided the whole treatise; and in each book, how many and what kind of things we have said. As we have recalled these things here again, we likewise show them point by point, for the benefit of those who encounter them anywhere.

XX. There are three books, seven volumes. In the first book there are forty-six heresies, set down according to the number of names, and according to the sequence from the first and second down to the last book that happens to come to mind; for the first book has forty-six heresies in three volumes. The second book has twenty-three heresies in two volumes. The third book has eleven heresies in two volumes. Therefore, all you who share this labor with us, and who are patient enough to read through our work, be encouraged and deign to reap the benefit, and to turn your minds away from the unpleasant things of the heresies. For we have not revealed them for harm, but for benefit and for the watchfulness of not falling into the enticement of those things mentioned before. After you have gone through the whole burden or parts of it, pray for us and count us worthy so that God may grant us a place in the holy and only, catholic and apostolic Church, and the true and life-giving and saving [Church], and that He may rescue us from every heresy. And if, because we are human and unable to stretch ourselves to the end of the incomprehensible and ineffable Godhead, we have been forced to speak humanly, and have been carried by daring to explain for the sake of God—being constrained into a corner for an apology—may God grant pardon, and may you yourselves grant pardon. And again, pray earnestly that the Lord may grant us the portion we have asked for in His holy faith, which alone is free from all contradiction, and that He may grant forgiveness for our sins, which are very many, in Christ Jesus our Lord; through whom and with whom be glory to the Father with the Holy Spirit forever. Amen. ^{B C}

XXI. Thus far, therefore, we have discussed with what brevity we could what the faith of the one and catholic Church is—that is, of that simple and innocent dove, which is unique to her husband, as it is written: "One is my dove" (Cant. vi, 8), and likewise concerning the numberless maidens whose number cannot be counted—and especially concerning the consubstantiality of the same Father and Son and Holy Spirit, and concerning the perfect incarnation of Christ the Lord, and the remaining chapters of the faith. Now, concerning the ordinances of the same ^D (85) it is again necessary for me in a brief compass [index: entries preserved]

to set forth the nature of these same laws, as many as are naturally kept and observed within her; some by commandment, others by the acceptance of a choice, God rejoicing in the virtue of His own teaching. And first, the foundation and, so to speak, the threshold within her is virginity, practiced and kept and glorified by many. Virginity is followed by singleness, among the majority of monks and nuns. After this comes continence, founded and established upon the same course. Then there is widowhood, conjoined with diligent and attentive caution and a chaste and sincere manner of life. Following these ranks and orders, honest marriage also holds its own place, being in great honor, especially those that are single and not repeated, which are devoted to the observance of the commandments. But if any, upon the death of his wife, or a woman upon the death of her husband, should desire to be joined a second time, it is permitted to take unto oneself a second, either man or wife, only after the death of the one or the other. But the crown and, so to speak, the mother and begetter of all these is the holy priesthood, ^B starting for the most part from virgins; but if not from virgins, then from monks; but if there are not monks sufficient for the ministry, then from those of the continent who keep to their own wives, or from those who are widowed after a single marriage. But it is not permitted in her to admit into the priesthood one who has contracted a second marriage, even if he be a widow who has lived in continence from the beginning of the order of bishop, presbyter, deacon, and subdeacon. After this priesthood, there is the order of lectors, [drawn] from all the ranks, that is, from virgins and monks and the continent and the widowed and those who are still in honest marriage. And if there be a necessity, even from those who have been joined in a second marriage after the death of their first wife; for the lector is not a priest, but as it were a scribe of the Word. And deaconesses also ^C are appointed unto service.

for the sake of decency, if need be, for the sake of the bath or the examination of bodies. And these ^A must be women who have been married but once and have remained continent, or widows from a single marriage, or those who are perpetual virgins. Following these, exorcists and interpreters of language into language follow, whether for readings or for homilies. Furthermore, there are also the *copiatae* [laborers], who shroud the bodies of the deceased, and the doorkeepers, and the entire good order.

XXII. Sacred assemblies and synaxes ^B are appointed by the apostles to be held on these days especially: Wednesday, Friday, and the Lord's Day; but on Wednesday and Friday [the assembly is] in fasting until the ninth hour, because the Lord was seized on the Wednesday that was dawning, and was crucified on the Friday; ^C and the apostles ordained that fasts should be kept on these days, the scripture being fulfilled which says, "When the bridegroom is taken away from them, then they shall fast in those days." And not that we should do this for the sake of... ^D

^A gratifying Him who suffered for our sake have fasts been instituted, but that we might acknowledge for our salvation the passion of the Lord, which He Himself undertook for us, and that these fasts might be reckoned by God for the expiation of our sins. Throughout the whole year, indeed, fasting is observed in the same holy catholic Church—I mean on the fourth and sixth days of the week until the ninth hour—except for the fifty days of Pentecost, during which neither are knees bent, nor is any fast prescribed; but instead of the fourth-day and sixth-day synaxes held toward the ninth hour, synaxes are performed as on the Lord’s day at the morning hours. Furthermore, during those fifty days of Pentecost, there is neither any fast; nor is it permitted to fast on the day of the Epiphany, when the Lord was born in the flesh, even if it should fall upon a fourth day or the day before the Sabbath. But those who are devoted to piety, with a noble and praiseworthy will, impose upon themselves fasts and vigils perpetually, ^B except on Sundays and the days of Pentecost. For this holy catholic Church considers all Sundays to be festive and joyous, and performs synaxes from the morning, and keeps no fasts; for it is inconsistent to fast on the Lord's day. The same Church is likewise accustomed to observe the Forty Days before the seven days of the holy Passover, continuing in fasts; but it never fasts on Sundays, not even within the Forty Days themselves. And all the people spend the six days of Passover in ^C *xerophagy*—that is to say, they partake only of bread with salt and water toward evening. Indeed, some even prolong their fasts for two, three, or even four days. Others pass the whole week until the cock-crowing of the following Sunday without food. They keep six all-night vigils; and likewise, they perform synaxes on these six days and during the whole of the Forty Days from the ninth hour until evening. In some places, they keep vigil only on the night following the fifth day of the week, which ends at the day before the Sabbath and the Lord’s day. In other places, the service of the economy ^D is celebrated on the fifth day at the ninth hour; and thus the congregation is dismissed, while they remain in the same *xerophagy*. In other places again, the service of the economy does not occur until the Sunday begins to dawn, when it is dismissed around the time of the cock-crowing on the day of the Resurrection, and on the great and solemn day of Passover, as has been prescribed. As for the other mysteries concerning the bath and the inner mysteries, as the tradition of the Gospel and the apostles has it, so are they performed.

^A XXIII. Now regarding the dead, their names are mentioned, and prayers, sacrifices, and rites are performed. Moreover, morning hymns and morning prayers are assiduously celebrated, as are also the evening psalms and prayers, in this holy Church. Furthermore, some of the monks live in cities, while others settle in monasteries and withdraw far from the company of people. To some, it has seemed good to wear long hair, purportedly for the sake of a holier life, based on their own judgment—not because the Gospel has commanded it, nor because the apostles accepted it; for the holy apostle Paul disapproved of this custom. ^B There are other distinct methods of life preserved in this same catholic Church: namely, that some abstain entirely from all meats, whether of four-footed animals, birds, or fish, and also from eggs and cheese. There are other various ways of life, for each will receive his reward according to his own labor. Thus, there are those who abstain from all these things; others abstain only from four-footed animals, but eat birds and the rest; others also refrain from birds, but take eggs and fish; others do not even take eggs; others abstain from fish but take cheese; others do not even take cheese. There are even those who abstain from bread, and others from tree-fruits and all boiled foods. Many sleep on the ground; others do not even wear shoes; others wear a secret hair-shirt—those who wear it well, for the sake of virtue or repentance; for it seems less seemly to go about in an overt hair-shirt, as some do. It is also unseemly, as we have said, ^C to go about with collars, as has seemed good to some, but most abstain from the baths. Some have renounced the world, devising for themselves light and untroubled crafts, so that they might not pass their lives in idleness nor eat bread that is a burden to others. For the most part, they discipline themselves in the chanting of psalms, in continuous prayers, in the reading of the holy Scriptures, and in reciting them by heart.

^D XXIV. As for the fruit of hospitality, humanity, and charity toward all the poor, it is enjoined upon all, for the whole of this holy, catholic, and apostolic Church. In place of the obsolete circumcision, this Church has received baptism in Christ; it finds its rest on the great Sabbath, in place of the lesser Sabbath. It separates itself from the communion of all heresies; it proscribes fornication, adultery, licentiousness, idolatry, murder, and every iniquity, as well as sorcery, witchcraft, astronomy, divination, and the interpretation of

^A omens, incantations, amulets, and what are called phylacteries. It condemns theaters, equestrian games, hunts, musical performances, and every kind of slander, backbiting, fighting, quarreling, blasphemy, injustice, avarice, and usury. It does not much approve of merchants, but considers them to be in the lowest rank of all. It accepts offerings from those who have wronged no one and committed no crime, but who live their lives righteously. It commands that prayers be offered to God assiduously, with all frequency, diligence, and kneeling on appointed days, by night and by day. Furthermore, in certain places, holy assemblies and synaxes are held even on the Sabbath. This, however, is not observed by all, but by the more excellent among them, so that they do not swear oaths at all, nor insult or curse anyone, according to the command of the Savior himself; and as much as it lies within them, they never lie. Most of them ^B sell their possessions and distribute them to the poor.

XXV. The form and mark of the Catholic Church is of this kind, together with the formula of faith which we have set forth above; and these are the laws and decrees observed within it. This, I say, is the form of the Church, composed from the Law, the prophets, the apostles, and the evangelists: it is like an exquisite antidote, prepared from many ointments for the salvation of those who wish to use it, by the will of the Father, and of the Son, and of the Holy Spirit. These are the characteristics of this venerable bride of Christ. This is her dowry, ^C her testament of inheritance, and the will of her own bridegroom and heavenly Lord, Jesus Christ; through whom and with whom, to the Father, be glory, honor, and power, with the Holy Spirit, unto ages of ages. Amen.

All the brethren who are here greet your holiness most warmly, especially Anatolius, who, with great labor and abundant zeal, took it upon himself to transcribe and correct these disputations against the eighty heresies from brief notes into manuscripts; and likewise Hypatius, the venerable deacon, who transcribed that same work from the manuscripts into quaternions. Deign to pray to God for them, ^D most reverend and dearest brethren. May the peace of our Lord Jesus Christ, and his grace and truth, according to his command, be with you all forever, most honorable and dearest brethren. Amen.

SUMMARY OF THE WORKS OF OUR HOLY FATHER EPIPHANIUS. ANACEPHALÆOSIS. OR A COMPREHENSIVE SUMMARY OF THINGS SAID IN THE "PANARION."

^A Since we have undertaken to declare to you the names of all the heresies, and to reveal their detestable and wicked crimes, just as if they were virulent poisons, and at the same time to apply antidotes against them—both as remedies for those who have been bitten, and as preventatives for those who might otherwise fall into them—therefore we shall interpret the "Panarion," or "Medicine Chest," as a remedy for those struck by these serpentine beasts. This work, which is divided into three sections, contains eighty heresies, which are like the likenesses of wild beasts or reptiles. Following these, the foundation of the truth is presented, together with the saving doctrine, and the formula of the faith, which is the holy Church, the bride of Christ. Although she has existed from the foundation of the world, she was, however, later revealed and made manifest through the incarnation of Christ our Lord in the succession of time, after all the aforementioned heresies had been made manifest, and she has been recorded by us in our commentaries according to the preaching of Christ. ^B And again, after the wickedness of all these heresies has been explained, she is set forth in a certain brief and clear compendium following the teaching of the apostles, so that the spirits of those who have undertaken the labor of perusing these heresies might be refreshed and restored by it. Furthermore, we ask you, all you readers who are students of noble things, that you might wish to run through both this prologue and the exposition of the heresies that follow, as well as the confession of truth, the doctrine, and the faith of the holy and catholic Church as expressed by us.

A comprehensive summary of the things said in the "Panarion"

All these things contained in this work are explained in three books, the first, the second, and the third. Furthermore, these ^A same books are distributed into seven tomes, and in each tome a certain number of heresies and schisms is contained, which together make eighty in total. Their names and their origins are as follows: Barbarism, Scythism, Hellenism, Judaism, Samaritanism. From these, the sects that follow flowed; for before the coming of Christ the Savior, those that arose from the Barbarian, Scythian, and Greek superstition, and others of that kind, are these: the Pythagoreans, or Peripatetics, the Platonists, the Stoics, and the Epicureans. Then the Samaritan sect, which sprouted from Judaism; this in turn split into four factions: the Gortheni, the Sebuaei, the Dositheans, and the Essenes. Next follows Judaism, which received its specific form and mark from Abraham, was then extended by the Law given through Moses, and obtained the name of Judaism from Judah, the son of Jacob (who was also called Israel), and through David, who reigned over this people from that same tribe. From this Judaism there ^B sprouted these seven heresies: the Scribes, the Pharisees, the Sadducees, the Hemerobaptists, the Ossaeans, the Nasaraeans, and the Herodians.

Following these sects, in the succession of time, the saving incarnation of our Lord Jesus Christ shone upon the whole world, and with it the doctrine of the Gospel and the preaching of the heavenly kingdom; which is the unique fountain of salvation and the true faith of the catholic and apostolic Church. From this, all the following sects, which profess the name of Christ alone but not the faith, were pruned and torn away. These are: the Simonians, the Menandrians, the Saturnilians, the Basilidians, the Nicolaitans, the Gnostics who are also called Stratiotici and Phibionites, but by others they are called Coddiani and Borboriani, and among others Socratitae, and among some Zacchaei; the Carpocratians, the Cerinthians who are also called Merinthians, the Nazaraeans, the Ebionites, the Valentinians, the Secundians, to whom are added Epiphanes and Isidorus; the Ptolemaeans, the Marcosians, the Colorbasians, the Heracleonites, the Ophites, the Cainians, the Sethians, the Archontics, the Cerdonians, the Marcionites, the Lucianists, the Apelleians, the Severians, the Tatiane, the Encratites, the Phrygians, who are also the Montanists and Tascodrugitae, the Pepuzians who are also the Priscillians and Quintilians. To these are added the Artotyritae, the Tessarescaedecatitae who fix one day annually for the celebration of Pascha; the Alogi, who reject the Gospel and the Apocalypse of John; the Adamians, the Sampsaei who are also the Helcesaei, the Theodotians, the Melchisedecians, the Bardesianists, the Noetians, the Valesians, the Cathari who are also the Novatians, the Angelici, the Apostolici who are also the Apotactici, the Sabellians, the Origenists—authors of filth—the Origenists who are so named after Origen, who is also called Adamantius; those of Paul of Samosata, the Manichaeans who are also the Acoanitae, the Hieracitae, the Meletians.

^A They who are in schism in Egypt: the Arians, who are also the Ariomanites, the sect of the Audians, the Photinians, the Marcellians, the Semi-Arians, and the Pneumatomachi who blaspheme against the Holy Spirit of God; the Aerians; the Aetians, who are also the Anomoeans, to whom is joined Eunomius; the Dimoeitae, who do not confess the perfect incarnation of Christ, who are also called Apollinarists; and those who, although they say that Mary the holy ever-virgin had intercourse with Joseph after she had given birth to the Savior, whom we have called Antidicomarianites; and those who offer a cake in the name of the same Mary the Theotokos, who are called Collyridians; the Massalians, to whom are joined the Martyrians, who are from the sect of the Gentiles, and the Euphemites and Satanici. ^B

Returning again, and having divided these by book, I will show in this summary how many of these eighty heresies are in the first book, and then in the second up to the third; and also, for each of the seven tomes that are arranged in three books, how many heresies are separated within each. And it is thus: In the first book there are three tomes, and forty-six heresies, along with their names—I mean Barbarism, and Scythism, and Hellenism, and Judaism, and Samaritanism. In the second book there are two tomes, and twenty-three heresies. In the third book there are two tomes, and eleven heresies. ^C Therefore, in the first book, in the first tome, there are twenty heresies, which are these: Barbarism, Scythism, Hellenism, Judaism. The divisions of the Greeks are: Pythagoreans, that is, the Peripatetics, Platonics, Stoics, Epicureans. The Samaritan heresy, which came from Judaism. The Samaritan nations are four, as follows: Gorheni, Sebuaeans, Essenes, Dositheans. The sects of the Jews are seven, as follows: Scribes, Pharisees, Sadducees, Hemerobaptists, Ossaeans, Nasaraeans, Herodians.

In the second tome of the first book, there are likewise thirteen heresies, as follows: Simonians, Menandrians, Saturnilians, Basilidians, Nicolaitans, Gnostics who are also called Stratiotici, and Phibionites, the same ones, though by some they are called Secundians, by others Socratitae, and by others Zacchaeans; Carpocratians, Cerinthians who are also Merinthians, Nazaraeans, Ebionites, Valentinians, Secundians, to whom are added Epiphanes and Isidore; Ptolemaeans. ^D In the third tome of the same first book, there are likewise thirteen heresies, as follows: Marcosians, Colorbasians, Heracleonites, Ophites, Cainans, Sethians, Archontics, Cerdonians, Marcionists, Lucianists, Apelleians, Severians, Tatianists. This is the summary of the three tomes of the first book.

Now the second book has two tomes. And in the first [tome] of the second book—which is the fourth if you number the tomes consecutively from the beginning—there are eighteen heresies, in this manner: Encratites; and those who follow Phrygia, who are also the Montanists and Tascodrugitae; the Pepuzians who are also the Quintilians, to whom are joined the Artotyritae; the Tessarescaidecaditae, who join the Passover to the same day of the year; the Alogi, who [reject] both the Gospel and the Apocalypse

of John; the Adamiani, Sampsaei, Kerkesaei, Theodotiani, Melchisedeciani, Bardesianistae, Noetiani, Valesii, Cathari, Angelici, Apostolici (who are also called Apotactitae), Sabelliani, the obscene Origenists, and the Origenists from Origen Adamantius. In the second tome of the same second book—which is the fifth in the aforementioned numerical order—there are five heresies: those of Paul of Samosata, the Manichaeans (who are also called Acuanitae), the Hieracitae, the Meletians who caused the schism in Egypt, and the Arians. This is the summary of the tomes of the second book. Similarly, there are two tomes in the third book. In the first tome of the third book—the sixth in the order we mentioned—there are seven heresies: the Audiani, Photiniani, Marcelliani, Semiariani, the Pneumatomachi (who speak blasphemously against the Holy Spirit), the Aeriani, and the Aetiani (who are also called Anomoei, that is, "the Dissimilar"). ^C In the second tome of the same third book—the seventh according to that division we mentioned—there are four heresies: the Dimoiritae (who do not acknowledge the perfect incarnation of Christ and are also called Apollinaritae), those whom we call Antidicomarianitae (who say that holy Mary the Ever-Virgin consorted with Joseph after she had given birth to the Savior), those who offer *collyridae* in the name of the same Mary (who are called Collyridiani), and the Massaliani; to which is finally added the compendious defense of the Catholic faith and truth, in which the holy, Catholic, and apostolic Church consists.

Such is this summary and title of the entire work against the eighty heresies, together with the one and singular defense of the truth, that is, of the one and Catholic Church, which is organized into three books and divided into seven tomes. We shall now make another summary of the first tome of the first book, which deals with the twenty heresies. For first of all, the mothers and primary names of all heresies, from which the others originated, are these:

Barbarism, which by itself persisted from the days of Adam to the ten generations, or [to those] ^D of Noah. Barbarism is so named because those men of that time had no leader or any single consensus; but every man followed his own way, and his own nod and will became a law for him according to his own preference.

Scythism [lasted] from the days of Noah until the building of the tower and Babylon; and after the tower, it continued for a few years, that is, until Phalec and Rhagau, who crossed over to Europe...

^A bowing toward the Scythian region and their nations, joining them from the age of Thare and beyond; from whom the Thracians have originated.

Hellenism began six years before Seruch, because of idolatry, and as each one at that time followed according to some superstition in a more civil way, and for customs and laws of idols; yet the human races began to be structured by those according to which they then walked and were deified, by depicting their origin in colors and by portraying those who were honored of old among them, whether tyrants or sorcerers, who had done something in their lives worthy of memory, by strength or hardiness of body. ^B Afterward, from the times of Thare, the father of Abraham, and by means of their statues, they introduced the error of idolatry, having honored their own ancestors by likenesses, and having fashioned those who had died before them, first by the art of pottery, then by every art; for builders scraped stones, and silversmiths and goldsmiths fashioned them from their own material, and likewise carpenters and the rest in succession. The Egyptians and Babylonians, together with the Phrygians and Phoenicians, were the first teachers of this religion, and of statue-making and mysteries, ^C from whom most things were carried over to the Greeks, from the age and times of Cecrops and beyond. Later, and much later, they proclaimed those around Cronus and Rhea, Zeus, and Apollo, and the successive gods.

The Greeks (Hellenes) are named after Hellen, a certain man of those who dwelt in Greece, who gave his own name to the region; but as others say, from the olive tree that sprouted in Athens. The Ionians were the leaders of these, as exact history holds, from Ion, a son of one of the men who built the tower; for which reason they are also called Meropes because of the divided language. ^D Later, Hellenism fell into heresies in later times, I mean the Pythagoreans, Stoics, Platonists, Epicureans, and the rest. But the character of true piety existed at the same time, the law according to nature, separating itself from these nations from the foundation of the world, and until now existing in the middle, between Barbarianism, Scythianism, and Hellenism, until it was joined to the piety of Abraham. And later, Judaism, having taken its character from the times of Abraham, and having been expanded in Moses—the seventh from Abraham—by means of the law given by God; and from Judah, the fourth son of Jacob, who is also Israel, through David, who was the first to reign from the same Judah.

^A Since this tribe obtained the end, it rightfully acquired the name of Judaism. Furthermore, here are the distinctions of the Greeks:

The Pythagoreans, or Peripatetics, asserted the existence of a monad and providence; they forbade sacrificing to gods, or eating living creatures, or drinking wine. They distinguished those things above the moon as immortal, and those below as mortal; they taught the transmigration of souls from bodies into other bodies, even those of animals and beasts. Their master, Pythagoras, a rigid observer of silence, called himself a god.

The Platonists established God, and matter, and form, and deemed the world created and subject to corruption, but held the soul to be unbegotten, immortal, and divine. They maintained that it has three parts: the rational, the irascible, and the concupiscible. They desired that women be common to all, and that no man should have one private wife, but that any who wished should consort with any women who were willing. Likewise, they affirmed the transmigration of souls into various bodies, even those of beasts; and finally, they taught that many gods were produced from the One.

The Stoics defined the whole universe as a body and maintained that this perceptible world is God. Some defend the view that their nature consists of fire. They believe that God is mind, and as it were the soul of the ^B entire vast mass of heaven and earth; that his body, as I have said, is this whole universe, and that the stars are his eyes. They convince themselves that the flesh of all perishes, and the soul passes from body to body.

The Epicureans taught that atoms and indivisible bodies—homogeneous and infinite—are the beginning of all things; they placed the end of happiness in pleasure, and removed God and providence from the administration of affairs.

Samaritism and the Samaritans

^A The faction of the Samaritans is divided into four parts. The first are the Gortheni, who observe their feast days at different times than the Sebuæi. The second are the Sebuæi, who dissent from the Gortheni for the same reason regarding the feast days. The third are the Essenes, who oppose neither party but celebrate the feasts without discrimination with whichever group they happen to be among. The last are the Dosithei, who use the same institutions as the Samaritans; they observe circumcision, the Sabbath, and other things, and likewise employ the Pentateuch. But they especially, and more than all others, abstain from living things, and they fast almost perpetually. There are some among them who observe virginity, and others continence. They believe that the dead will rise again, which is alien to the dogma of the Samaritans.

The sects of the Jews are seven. First are the Scribes, who were experts in the law and observers of the traditions which they had received from their elders, and whom they called Deuterotes; they held to all their rites more superstitiously and diligently than the rest, which they had not learned from the Law, but had devised for themselves as if they were peculiar acts of worship and ceremonies of the law's justice. ^B

The Pharisees, whom you may interpret as "The Segregated," who professed a most holy way of life and seemed to excel others in probity. Among them, the resurrection of the dead is defended, just as it is among the Scribes. They do not deny that there is an angel and the Holy Spirit. They display an excellent path of life, both by undertaking continence for a set time and virginity, by fasting twice a week, ^C and by being accustomed, as the Scribes were, to wash jugs, dishes, and cups frequently; they also offered tithes and first fruits, prayed assiduously, and more curiously affected certain cults and superstitious types of clothing, such as dalmatics or colobia, and wider phylacteries—that is, purple trimmings—and fringes and pomegranates attached to the hems of their garments, which were signs of their temporary continence. Finally, they introduced the concepts of genesis and fate.

The name Sadducees comes from "strictest justice." They had their origin from the Samaritan race and a certain priest named Sadoc. They condemn the resurrection of the dead, deny the angel and the spirit entirely, and are in all other respects like the Jews.

The Hemerobaptists differed in nothing from the Jews except in this one thing: that they said no one could be capable of eternal life unless he washed himself daily. ^D

The Osseni, whose name signifies "The Procacious" (or "The Stubborn"). They did everything according to the prescription of the law, but they employed other Scriptures besides, and they rejected the majority of the subsequent prophets.

The Nassaræi, whom you may interpret as "The Contumacious," who

^A entirely forbid the use of flesh, and abstain from living creatures. They acknowledge and believe in all the patriarchs who lived in the times of the Pentateuch up to Moses and Jesus son of Nave; such as Abraham, Isaac, and Jacob, and all those before them, as well as Moses himself, and Aaron, and Jesus. However, they do not hold that the books of the Pentateuch are by Moses, but assert that they possess other books besides these.

The Herodians were Jews in every respect, yet they looked for Herod as the Christ, and attributed to him the dignity and name of Christ.

This first volume, which contains the twenty heresies, also discusses at the end the mystery of Christ’s advent and the profession of truth, which is the one and only true faith of God.

Thus far, then, is the refutation of those twenty heresies that preceded Christ, and the declared account of the faith and the incarnation of Christ.

^B But immediately after, the advent in the flesh of our Lord Jesus Christ followed, which found those seven heresies in Jerusalem, and His power extinguished and dispersed them. Therefore, all the remaining heresies arose after that advent, namely, after the Virgin Mary in Nazareth received the heavenly message from Gabriel, and that Word was conceived—He who proceeded from the Father’s bosom, born timelessly and without beginning before time and all beginning, yet in the last days came as the God Word, truly begotten of God the Father, being consubstantial with the Father, and in nothing changed from the Father, but ^C being immutable and unchangeable, and altogether impassible, yet suffering with our race; He who came from heaven, conceived not of the seed of man but of the Holy Spirit, truly having taken a body from Mary, having fashioned for Himself flesh from the holy womb, having taken a human soul and mind and everything that a man is, and having united it unto Himself by His own divinity; born in Bethlehem, circumcised, brought to Jerusalem, embraced by Simeon, confessed by Anna the prophetess the daughter of Phanuel, ^D taken to Nazareth, and in the following year having come to be seen before the Lord, and having come to be in Bethlehem, carried by his mother because of their kin, and again taken away to Nazareth; and in a second period of years having come to Jerusalem carried by his own mother, and having descended into a house in Bethlehem with his own mother and Joseph, who was already advanced in years, and being with Mary, and there in the second year of His birth, observed...

those things, and having received gifts, and on that very night having been warned by an angel, he was taken into Egypt, and from there he returned again, having gone up after two years, when Herod had died, and Archelaus had succeeded him. ^A For in the thirty-third year of Herod, and the forty-second of Augustus the king, the Savior is born in Bethlehem of Judea. He goes down into Egypt in the thirty-fifth year of Herod; and he comes up from Egypt after the death of Herod. Through which facts, in the thirty-seven years of this same reign of Herod, the child was four years old, when Herod finished his thirty-seventh year and departed this life. Archelaus reigns for nine years. As Joseph was departing with Mary and the child, having heard that Archelaus was reigning, he withdrew into the parts of Galilee, and dwelt in Nazareth. Archelaus begets Herod the younger, and Herod reigns in the ninth year of the reign of Archelaus, his father, by succession. And it came to pass that thirteen years were calculated to the time of the incarnate presence of Christ. ^B In the eighteenth year of Herod who was surnamed Agrippa, Jesus began to preach, and then receives the baptism from John, and preaches the acceptable year, being opposed by no one, neither by the Jews, nor by the Greeks, nor by the Samaritans, nor by any other. Afterward, being opposed, He preached the acceptable year; and it happened that nineteen years had passed for the same Herod, and the thirty-second for the Savior. In the twentieth year of Herod who is called the Tetrarch, occurs the saving passion and the impassibility, and the tasting of death even to the cross, suffering in truth, but remaining impassible in His divinity. For Christ having suffered for us in the flesh, says the divine Scripture, and again: being put to death in the flesh, but made alive in the spirit, and the rest. ^C He is crucified, He is buried, He descends into the underworld in His divinity and in His soul.

[The remainder of the page consists of critical apparatus notes.]

third day with His most holy body to life. This body, no longer to be dissolved, nor to suffer, nor to yield hereafter to the dominion of death, He has joined with His divinity. This is confirmed by the Apostle’s testimony: *Death, he says, shall no longer have dominion over Him.*

This very body, then, this flesh itself and this soul itself—all things of which it consisted, and nothing else besides the true body, but that very same one—He infused with celestial power, and joined and united it into one oneness and one divinity, so that the fleshly might be incorruptible, the bodily might be spiritual, the dense might be fine, the mortal might be immortal—a body which had suffered no decay at all, with the soul not left behind in the underworld, and the instrument [of the body] not having been surrendered in any part to the service of sin, nor the mind having been stained by any change for the worse. ^B But although He had taken to Himself all things that are proper to man, He kept them whole, which His divinity had granted to that true nature which He had joined to Himself for uses consistent with reason; those uses, namely, which, in order to exist entirely, require in part the body and in part the aid of the soul and human mind: such as hunger, thirst, weeping, sadness, tears, sleep, labor, and rest. For all these things, untainted by any semblance of sin, contain the proofs of the human nature truly assumed; yet the divinity, truly united with it, suffers nothing human, even though it admitted what is consistent with reason, and remained far removed from all sin and from any change for the worse. ^C Furthermore, having risen from the dead, Christ entered through closed doors, that He might demonstrate that the body, which had hitherto been dense and concrete, was [now] the same flesh and bones, yet fine and subtle. For immediately upon entering, He showed His hands and feet and pierced side, with bones and sinews and the rest, so that what was seen was not a phantom. Through Himself He established the promise of our faith and hope, fulfilling all things; and He did this not by mere image, but in very deed, eating and dwelling with His own. He even instructed them, and taught them to announce the heavenly kingdom with truth; then ^D He revealed to the disciples that greatest and far-preeminent mystery: *Teach, He says, all nations*: that is, draw them over from wickedness to the truth, from various sects to the same divinity, *baptizing them in the name of the Father and of the Son and of the Holy Spirit*, in the Lordly appellation of the Trinity, which is a sacrosanct and royal sign; in order to signify by the very name that there is nothing different from the unity. For when He commands men to be baptized in the name of the Father, the proclamation of glory is firm and stable; the addition of *in the name of the Son* declares by the very appeal that He fails in no way to attain the Father’s dignity; and finally, in the words, *in the name of the Holy Spirit*, there is no division of unity, nor any diversity from the one divinity. Finally, with the same body and soul and mind, He was raised to the heavens, having united all those things into one unity and

^A having rendered them divine, He sat at the right hand of the Father, having sent forth preachers into the whole world: Simon Peter, and Andrew his brother; James and John, the sons of Zebedee, whom He had previously chosen; Philip and Bartholomew, Matthew and Thomas, and Judas and Thaddaeus; Simon the Zealot, and Judas Iscariot—he who became His betrayer; and also others, seventy-two, among whom were the seven [who served] over the widows (18): Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus. In addition to these, Matthias, who was chosen last in the place of Judas among the twelve apostles. After all these, Mark, Luke, Justus, Barnabas and Apelles, Rufus, Niger, and the rest of the seventy-two. And after all these—and with them—He chose the most holy apostle Paul by His own voice from heaven, and sent him forth as an apostle and preacher to the Gentiles and a fulfiller of the apostolic ministry. And he found Luke, one of the seventy-two who had been dispersed, and took him as a companion and fellow-worker of the Gospel. In this way, then, the entire business of the Gospel was completed up to this period of time.

Up to this point, my account has concerned the twenty sects, and the evangelical illumination of the world that occurred in orderly and brief fashion through Christ and His disciples. To these, one may gather and set alongside similar things: both the predictions and prophecies from the Law and the Psalms and the sequences and paths of the others. ^C It is possible to see and grasp the accuracy, how it is not spurious but true; and that the presence of Christ and the evangelical teaching were foretold by the whole Old Testament and are beyond doubt. But lest I extend the treatise of this compilation to a great bulk, I shall be content with these things. Proceeding hereafter, I shall describe in the same sequence those opinions that later sprouted up in the life of men under an evil pretense.

OF THE HERESIES OF TOMB II, BOOK I

1. For these things are [also] contained in the second volume of the first book, discussing thirteen heresies, of which the first is that of Simon the Magician, who appeared immediately after Christ while the apostles were still preaching; from whom those who adhere to his heresy are called Simonians. This man was from Samaria, from the village of Gitta, ^D and he assumed the name of Christ only. He demonstrated the obscenity of the defilement of sexual intercourse

^A and moreover desired that wives be held in common. He denied that bodies rise again, and maintained that the world was not created by God. He also passed off his own image and that of his harlot companion, Helena, to his disciples to be worshipped under the guise of Zeus and Athena. He claimed to be the Father to the Samaritans, and Christ to the Jews.

II. The Menandrians, who derive their origin from a certain Menander, differed in certain respects from the Simonians. He asserted that the world was created by angels.

III. The Saturnilians in Syria increased the filthiness of the Simonians; and they added other dogmas to theirs to induce greater astonishment. Their leader was Saturnilus, who, just like Menander, maintained that the world was created by angels—making only seven of them—and he held that they undertook this against the will of the Father above.

IV. The Basilidians, devotees of the same filthiness, trace their origin to Basilides, who studied together with Saturnilus, the Simonians, and the Menandrians; and although he holds almost the same views, he differs in some respects. He says that there are 365 heavens, and assigns them angelic names ^B; and for this reason he considers the year to consist of as many days. He adds that Abrasax is the name of this same calculation, which expresses the number 365, and he asserts that this is a holy name.

V. The Nicolaitans are derived from that Nicolaus to whom the care of widows had been entrusted by the apostles. Stung by jealousy over his own wife, he taught his disciples to practice perverse lust with others. But he also introduced into the world Caulacaac ^C and Prunicus and other barbarous names.

VI. The Gnostics, successors to these heresies, ^D and they themselves went beyond all others in their licentiousness; for, being given over to every kind of lust and casting off every measure of wickedness, they defiled themselves with constant crimes. For this reason, they caused nausea and disgust in all who retained any sense of what is right and honorable, and they provoked the hatred, anger, indignation, and curses of everyone against themselves. And since they thought that the filthiness that was proper only to such miserable villains was common to all Christians, they—being idolaters—believed others to be like themselves and recoiled from the proclamation of the truth; they heaped upon them wicked accusations, calumnies, insults, curses, and taunts. Hence, an occasion and a certain necessity arose for those who flourished among the faithful in doctrine and dignity to defend the truth with apologies, and to cleanse the holy religion from the crimes falsely imputed to it.

in their behavior. In Egypt they are called Stratiotici—that is, Military men—and Phibionites; in the upper regions, Secundiani; in other regions, Socratitae; by others, Zacchaei. Some call them Codiani, others Borborites, or "the Filthy."

^A VII. The Carpocratians, named from a certain Carpocrates, an Asiatic, who instructed his disciples in every manner of lewdness and sin. For, he said, if a person does not pass through everything and fulfill the desire of all the demons and angels, he cannot be raised to heaven, nor can he pass beyond the principalities and powers. He also asserted that Jesus received a rational soul, and that, being cognizant of the things above, he proclaimed the things here; and that if any man were to do the same things as Jesus, he would be his equal. He rejected the Law and the resurrection of the dead, as do the sects descended from Simon. Marcellina, who was at Rome, belonged to his sect. He also made hidden images of Jesus, Paul, Homer, and Pythagoras, whom he honored with incense and worship.

^B VIII. The Cerinthians or Merinthians, from Cerinthus and Merinthus, were of Jewish descent and championed circumcision. They said that the world was fashioned by angels, and that Jesus arrived at the dignity of Christ through the increase of his virtues.

IX. The Nazoraeans asserted that Jesus is the Son of God, but maintained the Law of Moses in their entire way of life.

X. The Ebionites are very similar to the aforementioned Cerinthians and Nazoraeans, and the sect of the Sampsaeans and Elcesaeans is to some extent associated with them. ^C They affirm that Christ and the Holy Spirit were created in heaven, and that he first infused himself into Adam, and at his time put on the man Adam and again put him off—this, they say, he accomplished during his bodily presence. Although they are Jews, they use the Gospels. They detest the eating of meat, and hold water in place of God. As I have said, they maintain that in his advent Christ put on a man. They are constantly being baptized in water, both in summer and winter, for the sake, as it were, of acquiring holiness, just as the Samaritans do.

^D XI. The Valentinians deny the resurrection of the body, and reject the Old Testament and the prophets; yet they read them, and admit whatever can be adapted by figure and trope to their own heresy. But they have added certain myths, and have imagined the names of thirty aeons of both sexes, which they consider gods and aeons produced from the Father of all.

^A They suppose that Christ brought his body down from heaven, and that it passed through Mary as if through a conduit.

XII. The Secundians, and their associates Epiphanes and Isidorus, agreeing together on the same points, are in accord with Valentinus; yet they posit some things different from them, and furthermore they instruct their followers in foul licentiousness. They also deny the incarnation.

XIII. The Ptolemaeans were also disciples of Valentinus, with whom Flora is associated. They construct the same doctrine regarding those conjugations as Valentinus and the Secundians, but they differ in certain respects. ^B This is the summary of the second volume of the first book, which comprises thirteen heresies.

HERESIES OF VOLUME III, BOOK I

In the third volume of the same book, these other thirteen heresies are contained:

I. The Marcosians. There was a certain Marcus, a fellow-student of Colorbasus. He similarly posits two principles. He denied the resurrection of the dead. He used such impostures as to turn the liquor in cups into a blue and purple color by means of incantations, by which rites he was accustomed to initiate unfortunate women. He also strives to reduce all things to the twenty-four elements, just as Valentinus does.

II. The Colorbasians. This Colorbasus likewise embraces the same opinions. But there are some things in which he differs from other heresies, especially those of Marcus and Valentinus: for he taught the propagations of the aeons and the ogdoads in a different way. ^C

III. The Heracleonites. Heracleon also retained the fictitious ogdoads; in explaining which he departed from the opinion of Marcus, Ptolemaeus, Valentinus, and the others. Furthermore, they perform rites for their own followers at the very exit of life, just as Marcus did, by pouring opobalsam oil and water on their heads for salvation; and they whisper certain Hebrew words into the head of the one being purified.

IV. The Ophites. They venerate and preach the serpent, and assert that he is Christ. On this account, they keep a serpent in a certain chest.

V. The Cainites. In the same way as those above, they reject the Old Law and Him who spoke in the Law, and they deny the resurrection of the flesh; they praise Cain, whom they proclaim to have been of a more superior virtue. But they also offer divine honors to Judas, and likewise to Core, Dathan, Abiram, and the Sodomites.

VI. The Sethians. These sing the praises of Seth, whom they consider to have been procreated from the repentance of the supreme Mother, who, after Cain killed Abel, joined with another to produce a pure offspring, namely Seth; from whom the whole race of mankind has flowed. Finally, they posit the same principles and powers and everything else that the others do.

VII. The Archontics. ^D These, in turn, [refer] to many princes...

^A regarding the universe, and define all things that have happened as having come from these. They are also found guilty of a certain foulness of lust. They reject the resurrection of the flesh and distort the Old Testament, ^B yet they use both the Old and New Testaments, cunningly adapting individual words to their own way of thinking.

VIII. The Cerdonians. These are from Cerdon, the successor of Heracleon, who added new inventions to the error he had imbibed; and when he had traveled from Syria to Rome, he disseminated his dogmas during the time of Bishop Hyginus. He proclaims two opposing principles, asserts that Christ was not truly born, and likewise rejects the resurrection of the dead and the Old Testament.

IX. The Marcionites. This Marcion, hailing from Pontus, was the son of a bishop; but having corrupted a virgin, he fled because he was expelled from the Church by his own father. Having gone up to Rome and having asked for repentance from those who presided over the Church at that time, and not obtaining it, he was emboldened against the faith and enacted dogmas, introducing three principles: the good, the just, and the悪/the evil. He taught that the New Testament was foreign to the Old and to Him who spoke in it. He rejects the resurrection of the flesh. He grants baptism not only once, but also twice and three times after a falling away. He baptizes others on behalf of dead catechumens and unhesitatingly permits women to confer the laver of baptism.

X. The Lucianists. Lucianus, who lived during the time of Constantine, held to everything according to Marcion, but also dogmatizes other things, supposedly more fully, beyond Marcion.

XI. The Apelleians. This Apelles also dogmatizes similarly to Marcion and Lucianus, reviling all creation and its Maker. ^C Yet he does not dogmatize three principles like them, but introduces one principle and one God, who is supreme and nameless, but who created another, and he, having turned out evil, created the world by his own wickedness.

XII. The Severians. Severus, in turn, a follower of Apelles, rejects wine and the vine, and by way of myths, claims that the vine sprang from the serpent-like Satan and the meeting of the earth, and that woman is of a left-handed power. ^D He introduces certain names of princes and some apocryphal books, and in regard to the resurrection of the flesh and the Old Testament, he agrees with the other heresies.

XIII. The Tatianists. This Tatianus lived with the holy martyr and philosopher Justin; but after the death of the martyr and philosopher Justin, he became infected with the dogmas of Marcion, and having been discipled, he dogmatized according to him, and again other things besides him. He was said to have originated from Mesopotamia.

^A

SUMMA OF THE FIRST BOOK, DIVIDED INTO THREE TOMES, CONCERNING FORTY-SIX HERESIES.

HERESIES OF TOME I, BOOK II.

In the first tome of the second book, which according to the plan of the order of tomes initially established by us is the fourth, there are contained eighteen heresies, as follows:

I. Encratites, who are a fragment of Tatian. They condemn marriage, claiming that it belongs to Satan. They believe one must abstain from the use of all animate things.

II. Cataphrygians, also called Montanists, who accept both the Old and New Testament, but introduce other prophets alongside the accepted and ancient ones, boasting particularly of a certain Montanus and Priscilla. ^B

III. Pepuzians, also called Quintilians, to whom are added the Artotyritae; these latter are to be numbered among the categories of those [followers] of Phrygia, but they hold to some things different from them. They deify a certain desolate town called Pepuza, situated between Galatia, Cappadocia, and Phrygia, and consider it Jerusalem. There is, however, another Pepuza. They assign to women the authority to govern and to perform priestly functions. They are initiated into certain mysteries in which they pierce ^C a young child. Indeed, they mythologize that Christ at one time revealed himself to Quintilla or Priscilla in the form of a woman at Pepuza. They use the Old and New Testament in the same way, altering them according to their own will.

IV. Tessarescaidecatitae, who celebrate the Passover on a fixed day of the year: on whatever day of the moon the fourteenth falls, whether it be a Saturday or a Sunday, they fast and celebrate vigils on that day.

V. Alogi, so named by us, who reject the Gospel of John and the Word, that is, the Word of God, who was always begotten by the Father and descended from heaven—the one of whom mention is made in that Gospel; and they reject not only the Gospel of John but also the Apocalypse. ^D

VI. Adamians, by some called [followers] of "Adam living," who are commonly so called, [and] who in the beginning followed their own opinion with impunity in the Churches of Asia, thinking that it had proceeded from the institution of the apostle John. Nor did they relinquish it, although it was tossed by great waves of dispute from the time of Pope Victor. But when they later refused to obey the decrees of the first Nicene Council, which settled those disputes, they were severed from the bosom of the universal Church and obtained the name of heretics.

[ANACEPHALÆOSIS] ^A [those so called,] profess a dogma more ridiculous than plausible. For men and women gather together naked, just as they came forth from their mother’s womb, and in this manner they perform their readings and prayers and whatever else of the duties of religion, and they claim to be following the institutes of monastics and the continent, condemning marriage, and they call their own Church a paradise.

VII. The Sampsæans or Elcesaites dwell even to this day in Arabia, above the Dead Sea, disciples of a certain false prophet, Elcesai. From his stock two women, Marthus and Marthina, appeared in our time, whom that heresy worshipped like goddesses. Furthermore, they hold entirely the same views as the Ebionites.

VIII. The Theodotiani are named after Theodotus the tanner from Byzantium, a man who was extremely well-educated in Greek studies. Being arrested with certain others during the persecution that was raging at that time, when all his companions had suffered martyrdom, he alone abjured the faith. And because he was assailed with reproaches, he devised the theory that Christ was a man in his naked humanity, so that the charge of having ^B denied God might not be brought against him, and he taught thus.

IX. The Melchisedecians venerate Melchisedec so much that they profess he is a certain power, not merely a man, and they do not hesitate to attribute all things to his name.

X. The Bardesanists. This Bardesanes originated from Mesopotamia; he embraced a sincere faith in the beginning and excelled in wisdom. But later, departing from the truth, he taught the same things as Valentinus, except for a few points in which he differs from him.

XI. The Noetians. This Noetus was a Smyrnæan from Asia. He, being lifted up to vanity ^C along with three others, dared to assert that Christ was the "Son-Father" [Filiopater], and he professed that the Father and the Son and the Holy Spirit are the same. He said that he himself was Moses and that his brother was Aaron.

XII. The Valesians. These, I suspect, inhabit Bacatha, which is a primary village of the Philadelphia of Arabia. They are accustomed to castrate those who happen upon them and who are guests among them; and the majority among them are eunuchs and castrated. They teach certain other dogmas full of error: and among other things, they reject the Law and the Prophets, and finally they ^D add certain indecencies to those things.

^A XIII. The Cathari, who followed the Roman Novatus. They entirely reject those who have been married twice, and do not admit repentance. ^B XIV. The Angelicei. These are nowhere to be found today. They professed themselves to be of the angelic order, and laid claim to this by their very name. ^C XV. The Apostolici, who are also called Apotactici or Renuntiatores, are found in Pisidia. They only admit those who have renounced all their possessions. Otherwise they are similar to the Encratites, although they establish certain different things. XVI. The Sabellians agree with the Noetians in almost everything, except that they deny that the Father himself suffered. ^D XVII. The Origeniani, derived from a certain Origen. They are most base and practice nefarious and perverted lust, and destroy their own bodies. XVIII. Others, the Origeniani, [descended] from Origen Adamantius the writer. These deny the resurrection of the dead. They number both Christ and the Holy Spirit among created things; they refer Paradise, the heavens, and all other things to allegories, and dare to say that Christ’s kingdom is to have an end. Thus far the eighteen heresies of the first volume of the second book.

THE HERESIES OF THE SECOND VOLUME OF THE SECOND BOOK

In the second volume of the book, which is the fifth in the order of the volumes, five heresies are contained in this order:

I. Of Paul of Samosata, who was bishop of great Antioch. He asserts that Christ did not essentially exist, and feigns that the Word is of such a kind that it consists in utterance; furthermore, that he began from Mary. And that the things which were proclaimed concerning him in the sacred Scriptures were spoken according to the manner of a proclaimer, since he himself did not yet exist, but began to be from Mary, as we have said, and from that time only when he came endowed with flesh.

II. The Manichaeans, whom they also call Acuanitae, disciples of Manes the Persian; they profess Christ only in appearance, and venerate the sun and the moon. They supplicate the stars, the virtues, and the demons. They establish two principles, a good one and an evil one. They claim that Christ appeared in appearance and suffered only in appearance. They heap curses upon the Old Testament and upon Him who spoke in it; they maintain that the world, not in its entirety, but a part of it, was fashioned by God.

III. The Hieracitae, [derived] from Hierax the Leontopolitan.

They reject the resurrection of the flesh. They make use of the Old and New Testaments. They forbid marriage entirely; yet they receive monks, virgins, and continent persons, as well as widows. They say that children who have not yet reached the age of maturity do not partake of the kingdom of heaven, because they have not yet performed the struggle.

IV. The Meletians, who are a schism in Egypt, but not a heresy; they did not join in prayer with those who had fallen in the persecution, but have now joined themselves to the Arians.

V. The Arians, also called Ariomanites, who say that the Son of God is a creature, and that the Holy Spirit is a creature of a creature. They assert that the Savior Christ took only flesh from Mary, and not a soul. This Arius was a presbyter of the Church of Alexandria. ^B

This is the summary of the five heresies which are contained in this second book of the second volume, or sequence as it were.

HERESIES OF THE FIRST TOME OF THE THIRD BOOK

In the first tome of the third book—which is the sixth in the order we have mentioned previously—there are seven heresies, with their schisms, as follows:

I. The Audians, properly a schism and defection, not a heresy. They possess a well-regulated conduct and life. They hold the faith in all respects as the Catholic Church, and the greater part of them live in monasteries. They make excessive use of many apocryphal books. ^C They do not pray with us, but blame our bishops, calling them wealthy, and so forth. They also celebrate the Passover separately, at the time the Jews celebrate it. They have something peculiar and contentious, interpreting "according to the image" in a very harsh manner.

II. The Photinians. This Photinus, coming from Sirmium and surviving even to this day, held opinions similar to Paul of Samosata. And he also maintains that Christ had his beginning from Mary.

III. The Marcellians, from Marcellus of Ancyra in Galatia. This man, having thought in the beginning in a way similar to Sabellius, became notorious. ^D As for his apologies—

^A many times having arrived, and having defended himself in writing, he was accused by many of persisting in the same things. Perhaps, however, having repented, he corrected himself, or his disciples did so; for some orthodox ^B believers (48) provide a moderate defense for him and his disciples.

IV. Semi-Arians. These confess Christ, but with irony call Him a creature (49), though not as one of the creatures; but they say, "We call Him the Son, but because we do not wish to attribute passion to the Father through the act of begetting, we call Him a creature." And concerning the Holy Spirit, they define Him likewise as a creature entirely, rejecting the *homoousion* of the Son, but wishing to speak of the *homoiousion*. Others among them have rejected the *homoiousion* as well.

V. Pneumatomachi. These have correct views regarding Christ (50), but they blaspheme the Holy Spirit, defining Him as a creature, and not as being from the Godhead; rather, they say He was created through a certain abuse of language according to His own activity, claiming He is merely a sanctifying power.

VI. Aerians. This Aerius originated from Pontus, and even until now is a temptation to the life of the Church. He was a presbyter to Bishop Eustathius, who was maligned among the Arians and fell from his bishopric. Since Aerius himself was not made bishop in place of Eustathius, he devised many dogmas against the Catholic Church; being in faith a most perfect Arian, he dogmatizes in a superfluous manner. He says that one ought not to offer [prayers and sacrifices] for those who have fallen asleep, and he forbids fasting on the fourth day and the Preparation (Friday), and during Lent and Pascha. He preaches "renunciation," and uses all manner of meat and delicacies without fear. And if any of his disciples wishes to fast, he says not to do so on appointed days, but whenever one wishes. He teaches that a bishop is in nothing superior to a presbyter.

Concerning Ecclesiastical Theology.

^A VII. Aetiani. The inventor of this heresy was a certain Aetius, a Cilician by birth, who was ordained deacon by George, the Arian bishop of Alexandria. These are called the Anomoeans; some call them Eunomians after a certain Eunomius, a disciple of Aetius, who is still living. Eudoxius, who held Arian doctrines, was with them, but because of his fear of the Emperor Constantius, he separated himself from them, and Aetius alone was exiled. Eudoxius, however, remained an Arian, though he did not follow Aetius in every respect. These Anomoeans and Aetians assert that Christ and the Holy Spirit are entirely alien to God, insisting that they are created, and they say they have not even any likeness to Him. For they seek to demonstrate God the Father through Aristotelian and geometric syllogisms, and to prove by them that Christ cannot exist from God. Those called Eunomians after him re-baptize all who come to them, not only Catholics but also the Arians themselves. ^B And they re-baptize them upside down, turning the feet of those being baptized upward toward their heads, as is widely reported. They say that fornicating or committing any other sin is nothing, for they claim God seeks nothing else but that one should persevere in the faith which they themselves preach. These are the heresies of the third book of the first volume, being the sixth in order.

In the second volume of the same third book, which is the seventh according to the division we have mentioned, in which is the end of the whole work, there are four heresies, as follows: ^C

I. Dimœritae, also called Apollinarians, who do not confess the perfect incarnation of Christ. Some of them say that the body is consubstantial with the Divinity. Some of them even dared to say that Christ did not take a soul, and they denied this. Some, relying on the scriptural text, "The Word became flesh," denied that He had taken flesh from created flesh, that is, from Mary; but they stubbornly asserted only that the Word became flesh. Later, for some reason I do not know, they said that He did not assume a mind.

II. Antidicomarianitae, who say that the holy Mary, the ever-virgin, was joined to Joseph after she had given birth to the Savior.

^D III. Collyridiani, who offer certain cakes (*collyridas*) in the name of Mary herself on a set day of the year. To them we have assigned a name consistent with their practice, calling them Collyridiani.

IV. Massaliani, whom we can interpret as the "Pray-ers" (*Precantes*). Joining these are the sects from the Gentiles, whom they call Euphemitas, and Martyrianos, and Satanianos.

^A This is the summary of the seventh volume, and the end of the three books, and all the heresies together are eighty. At this very end of the third book, and seventh volume, in the latter part, is the faith which the Catholic Church confesses, and a defense on behalf of the truth, and the preaching of the Gospel of Christ, and the character of the Catholic Church which has existed from eternity, but which in the succession of times was most clearly revealed at the incarnate appearing of Christ.

And how much ^B can the mind of men gather—of those so many and great named men, and of those who are to be counted among the praiseworthy type of youths—of whom the number is not! For some are to be commended, others are worthy of blame; for some are found who, out of their own private judgment, have established for themselves a certain severe discipline and law of life, and appear publicly and before the eyes of all with longer hair; but other holy brothers keep themselves at home in sackcloth and ashes; finally, others, by a most harsh manner of living, and by hardest fasts and labors undertaken for God's cause, with a certain youthful fortitude and perfect conscience toward the Bridegroom, express a life that is perfect in all respects. Others finally, as I said a little before—not sincerely, but with a certain obstinacy of mind, acting tyrannically and insolently beyond the truth—are puffed up: of this sort was that Zacchæus, who recently died in the mountainous region near Jerusalem, who never allowed himself to be joined with anyone in the communion of prayer; nay rather, he even dared, with a wicked and rash audacity, since he was a layman, to touch the divine mysteries and to celebrate the sacrifices. ^C Another, whoever that man may have been, was also found, of an excellent manner of life, who lived in a monastery in the solitude of Egypt; and likewise another, dwelling at Mount Sinai. Both of these men, led by I know not what dreams to such a pitch of rashness, did not hesitate, having received the laying on of hands for the function of a bishop, to sit and perform the office of bishops. Others, and these not a few, dared to castrate themselves against the laws with a certain youthful ferocity. Others, who seem more audacious, from the parties of the Catholics, having formed a private faction for themselves, contrary to the custom of the Church, and without the decree of a universal council, do not fear to rebaptize those who cross from the Arians to their own side; although that matter, as I said, has not yet been decided by the judgment of a universal synod, because hitherto the people are held to be indiscriminately joined ^D up to the present day, among whom there are indeed many Catholics, yet they are joined with the priests fictitiously and by simulation, until such time as an excommunication of such a blasphemous heresy shall be made, and then it shall be determined against it. From those who thus rebaptize by their own command, there has come to our ears that there is a presbyter in the land of the Lycians. There are also others, each of whom holds to his own way, and not at all with anyone. Others in...

^A different places assemble for prayers separately and reject the communion of the rest. Others impose upon themselves collars beyond the laws of the Church. For this reason I have concluded my entire argument with this assessment, that these young women are not to be reckoned as any number at all: for they act boldly and insolently by private counsel; not that they attain to anything good, or cultivate in themselves any kind of wisdom—such as prudence, fortitude, temperance, or justice. From this number, some are carried away in a tyrannical manner and turn themselves away from the truth, so that they cannot be contained by any number.

But this one and holy virgin Bride of Christ confesses God, Father and Son and Holy Spirit: a perfect Father, a perfect Son, a perfect Holy Spirit; the Trinity ^B consubstantial. But it confesses the Son truly begotten of the Father, and the Holy Spirit not alien to the Father and the Son; that the Trinity is eternal, and never admits of addition; that it has nothing in itself that is subordinate, but is referred to the one unity and the one beginning of God and Father. And that all things were created by this Trinity, Father and Son and Holy Spirit, which at one time did not exist, neither were they co-existent with God, nor did they pre-exist, but they began to be from nothing, produced by the Father and the Son and the Holy Spirit. And that this same Father and Son and Holy Spirit has deigned to appear to His saints in visions, as each was able to receive it, according to the gift of His own ^C powerful divinity, which He granted to each of those who have been made worthy. At one time the Father was able to be seen, as one was able, and His voice was able to be heard as one could receive it; as He said in the mouth of Isaiah: *Behold, my servant shall understand* (Isa. LIII, 13)—this is the voice of the Father. And as Daniel saw the *Ancient of days* (Dan. VII, 9)—this was a vision of the Father. And as again in the prophet: *I multiplied visions, and I was made like in the hands of the prophets* (Ose. XII, 10)—this is the voice of the Son. And as in Ezekiel: *And the Spirit of God took me up, and cast me into the field* (Ezech. III, 12, 22)—this concerns the Holy Spirit. And there are many such things that can be said, of which we have mentioned, in passing, a few of a part, to show the character of the Church, having brought forward two or three statements, when there are myriads and more than these similar ones scattered through the divine Scriptures of both the Old and New Testaments. And that the Lord Himself formed the body for Adam, and breathed into him the breath of life, creating for him a living soul. And that God Himself—Father and Son and Holy Spirit, one divinity—gave the law to Moses. And that the prophets were sent by this same divinity. And that this same God is our God, the God of the Jews and of the Christians alike, having called the Jews also to justice—those who do not deny the presence of our Lord Jesus Christ. And saving all

who order their lives according to the rule of His true faith, and who do not reject the dogma proclaimed everywhere from His true and evangelical teaching. For He came, the Only-Begotten came; and thus our mother the Church bears witness, she who is the tranquil harbor of peace, and a certain sweet fragrance smelling of the cypress of the vine, bringing forth to us the cluster of blessing, and the daily drink that relieves our pain—freely granting us the true, unmixed blood of Christ. ^A And she considers those who live according to His true faith, and who do not deny the truth of the proclamation of the truth and His evangelical teaching.

Moreover, she believes that Christ was truly born of Mary the Ever-Virgin through the Holy Spirit, not from the seed of a man, but from the holy Virgin herself, having received the body in truth and not in appearance, flesh in truth, a body in truth, with bones and nerves and all things that are in us, nothing different from us, except only for the glory of His own holiness and divinity, and ^B because He is a vessel of holiness and exists without sin in all things perfectly, and possessed a human soul in truth, and a human mind in truth; not as we hold the mind to be a hypostasis, as others say. And in all things He was undefiled by sin, His mouth did not lie, His lips did not speak deceit, His heart did not incline to provocation, His mind did not turn aside to what is not fitting, His flesh did not work the pleasure of the flesh. He is God perfect from eternity, who came not to dwell in a man, but the Word Himself became human, not changed in nature, but having embraced His own humanization ^C together with His divinity. Born in the womb of the Virgin in truth, carried in the womb for the fixed time, born through the generative passages without shame, undefiledly, without stain, nurtured, and embraced by both Simeon and Anna, carried by Mary, he made his journey on foot, traveled, arrived at boyhood, was strengthened in age, possessed all human things in Himself in perfection, was reckoned by the number of years, was carried in the womb by the number of months, made of a woman, made under the law. Coming then to the Jordan, baptized by John, not needing the washing; but because of the consequence of the humanization under the law, not disturbing the justice, so that, as He Himself said, all righteousness should be fulfilled, in order to show that He had put on true flesh, a true ^D humanization. Descending into the waters, giving rather than receiving, bestowing rather than needing anything; for He illuminated those very waters with His light, and imparted to them a certain power to adumbrate the image of those things that were to be perfected in Him, so that those who have believed in Him in truth, and possess the faith of the truth, may learn that He truly became human, and was truly baptized; and thus, through His own consent, they too coming, may receive the power of His descent, and be illuminated by His enlightenment; being assured by what is said in the Prophet: "For the changing of power, for the provision of the sal-

salvation from that virtue of bread which is received from Jerusalem, and the power of water."

For here, in Christ, the virtue of the bread and the power of the water are strengthened; so that it is not the bread itself that becomes power for us, but the power of the bread; and while the bread is food, the power within it is for life-giving. And it is not that the water might merely cleanse us, but that in the power of the water, through faith, action, hope, the culmination of mysteries, and the naming of the sanctification, it might become for us unto the perfection of salvation.

Having ascended from the Jordan, He hears the voice of the Father for the hearing of the disciples present, to show who it is that is being testified to, and the Holy Spirit descending in the form of a dove, just as we have said in many of our refutations of heresies, ^B so that the Trinity might not be thought to be coalesced, the Spirit taking form in His own hypostasis; and the Spirit resting upon Him and coming upon Him, that He who is testified to might be seen; that the flesh, being holy, beloved, and well-pleasing, might be testified to by the Father and the Spirit; that the Father might be the one who is well-pleased and the herald of the incarnate presence of the Son; that the Son might be seen as true, and might fulfill what is said: "And after these things He appeared on earth, and conversed with men."

Having ascended from the Jordan, He was clearly and truly tempted by the devil in the desert, and afterwards hungered, according to the sequence and truth of the incarnate presence; and having chosen disciples, and having preached the truth, and having healed sufferings, slept, hungered, traveled, performed signs, raised the dead, granted sight to the blind, ^C strengthened the lame and the paralyzed—He who preached the Gospel, the truth, the kingdom of heaven, His own philanthropy and that of the Father and of the Holy Spirit.

He who for us underwent the passion in truth, in the flesh and in the perfect incarnation, having suffered in truth upon the cross, with the Godhead being present with Him, but not turned to suffering—for It is impassible and immutable. These two sequences being clearly understood—that Christ suffered for us in the flesh, but remained impassible in the Godhead; not that the human nature exists by itself, but that the Godhead is present, yet not suffering because of the purity and incomparability of Its essence—being put to death in the flesh, yet living always in the Godhead, and raising the dead; the body having been buried in truth, and remaining soulless for the three days, ^D breathless and motionless, having been wrapped in the linen shroud, and

deposited in the tomb, enclosed by a stone and sealed with seals. Yet the divinity itself was not enclosed, nor was the divinity buried, but it descended along with the holy soul into the lower regions, plundering from there the captivity of souls, breaking the sting of death, shattering the locks and bolts of adamant, and loosening the pains of death by its own authority. Returning along with the soul, neither was the soul left in Hades, nor did the flesh see corruption; the divinity, which was always joined to it, raised it up. The Lord God, the Word and Son of God, rose again along with it, with soul and body and the whole instrument, and that very instrument was re-united into spirit, and that body became spiritual—the body that once had been subject to being touched, and, by the voluntary will of the divinity itself, had been exposed to scourges, assailed by the temptations of Satan, and subject to hunger, sleep, labor, sorrow, and grief. That very holy body was from that point joined to the divinity, the divinity being inseparably united to the holy body that had suffered such things. For He rose again, and united it into Himself, into spirit, into one unity, into one doxology, into one divinity of His own. For truly He appeared and was handled by Thomas, and ate and drank with the apostles, and ^B stayed with them for forty days and forty nights. But He entered when the doors were shut, and after entering, He showed tendons and bones, the marks of the nails and the mark of the lance, so that it was proven that it was truly the body. And that it was united into one divinity, no longer expecting to suffer, no longer dying, as the holy Apostle says: "Christ being raised from the dead, dieth no more; death hath no more dominion over him" (Rom. VI, 9). What was capable of suffering remained free from suffering—the divinity, that is, united with the body and soul and the whole humanity; being God Himself. He—who ascended into heaven and sat down at the right hand of the Father in glory—did not lay aside the holy body, but united it into a spiritual state in the perfection of one divinity; just as our own bodily members, which are now sown as natural bodies, are raised as spiritual ^C bodies; those now sown in corruption are raised in incorruption; those now sown in death are raised in immortality. If our bodies are to be such, how much more that holy and ineffable body, incomparable and pure, united to God, being henceforth single and of one form? As the Apostle bears witness in this also, saying: "Even if we have known Christ according to the flesh, yet now we know him so no longer" (2 Cor. V, 16)—not that He divided the flesh from the divinity, but that it remained, and was united to God, but no longer existing according to the flesh, but according to the spirit of holiness, from the resurrection ^D

of our Lord Jesus Christ. ^A Holding Him together as God and man, impassible and yet having suffered, buried and risen and ascended into glory, coming thence to judge the living and the dead, as it is said, in truth, of whose kingdom there shall be no end.

For our holy Church also possesses this faith, and as it has been truly preached to her, it has been truly ordained: that we shall all fall asleep, and rise again with this body, with this soul, with this whole instrument of ours, so that each may receive according to what he has done. For the fact that there is a resurrection of the dead, and eternal judgment, and the kingdom of heaven, and rest for the righteous, and the inheritance of the faithful, and a choir with the angels, for those who have kept the faith and purity and hope and the commandments of the Lord, is true, and has been preached, and firmly established, and is believed—that these shall rise ^B to eternal life, and those to eternal judgment, according to what is written in the Gospels. For whatever the Apostle and all the holy Scriptures say is true, even if among those who have disbelieved and understood wrongly it is taken in another way.

But for us, this is the faith, and this is the honor, and this is our Mother the Church, who saves through faith, and is strengthened through hope, and perfected in the love of Christ, both in the confession, and in the mysteries, and in the cleansing power of the laver; for [He said], "Go, baptize in the name of the Father and of the Son and of the Holy Spirit"—in the name of the divine Trinity, which has no variation in its naming. But that God is one, preached and proclaimed and believed in the Law and the Prophets and the Gospels and in the Apostles, in the Old and New Testament, as Father and Son and Holy Spirit—the Godhead being not some kind of fusion, but a Trinity truly perfect; the Father is perfect, the Son is perfect, the Holy Spirit is perfect, one Godhead, one God: to whom be glory, honor, and power, now and always, and unto the ages of ages. Amen. ^{C D}