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cleansing of pots and of platters and of cups as also the scribes, and tithes and first-fruits and unceasing prayers and self-willed religious forms of dress, through both the outer garment and the dalmatics or tunics and the broadening of the phylacteries, that is, marks of purple and tassels and pomegranates on the borders of the outer garment, which things were signs of their temporary continence; who also introduced generation and fate. 16 Sadducees, who are interpreted as "most just," who were of the race of the Samaritans and at the same time of a priest named Sadok, denying the resurrection of the dead and not accepting angel nor spirit, but being in all things Jews. 17 Hemerobaptists, who were in all things Jews, but said that no one attains eternal life, unless they were to be baptized every day. 18 Ossenes, who are indeed interpreted as "most bold." These men performed all things according to the law, but also used other writings besides the law, and they rejected most of the later prophets. 19 Nazarenes, who are interpreted as "obstinate," who forbid all meat-eating, and do not partake of living things at all, but up to Moses and Joshua the son of Nun they used and believed in the holy names of the patriarchs in the Pentateuch, I mean Abraham and Isaac and Jacob and those before them and Moses himself and Aaron and Joshua. But they dogmatize that the writings of the Pentateuch are not of Moses, and they affirm others besides them. 20 Herodians were Jews in all things, but they expected Herod to be the Christ and to him they assigned the honor and name of the Christ. This is the first volume containing the refutation of these twenty heresies; in it also is the argument concerning the coming of Christ and the confession of the truth. These things are in the second volume of the first book, in which are the thirteen heresies among the Christians. 21 Simonians, from Simon the magician in the time of Peter the apostle, from the village of Gitta in Samaria. This man came from the Samaritans, having only assumed the name of Christ. He taught a shameful mixing for defilement, an indifference of bodies. He rejects the resurrection and says the world is not of God. He gave an image of himself as Zeus and of the harlot with him named Helen, in the form of Athena, to his own disciples for worship. And he said he was the Father to the Samaritans, but the Christ to the Jews. 22 Menandrians, who began from this Simon through a certain Menander, but differing in some way from the Simonians, who said the world was made by angels. 23 Saturnilians, who in Syria strengthened the shameful practice of the Simonians, but preached other things besides the Simonians for greater astonishment, having had their beginning from Saturnilus, and they themselves, like Menander, assert that the world was made by angels, but by only seven, through the will of the Father. 24 Basilidians, performers of the same shameful practice, from Basilides, who was a disciple at the same time as Saturnilus, of both the Simonians and Menandrians, and holding similar opinions, but differing in some respect; for he says there are 365 heavens and to these he applies angelic names. For which reason the year is of so many days, and the name Abraxas is 365, and this he says is a holy name. 25 Nicolaitans, from Nicolas who was appointed by the apostles for the daily needs, who on account of jealousy for his own wife practiced the shameful act along with the others

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ξεστῶν καθαρισμὸς καὶ πινάκων καὶ ποτηρίων ὡς καὶ οἱ γραμματεῖς, ἀποδεκατώσεις τε καὶ ἀπαρχαὶ καὶ ἐνδελεχεῖς εὐχαὶ καὶ σχήματα ἐθελοθρησκευτικὰ τῆς ἐνδυσίας διά τε τῆς ἀμπεχόνης καὶ τῶν δελματικῶν ἤτουν κολοβίων καὶ τοῦ πλατυσμοῦ τῶν φυλακτηρίων, τουτέστι σημάτων τῆς πορφύρας καὶ κρασπέδων καὶ ῥοΐσκων ἐπὶ τὰ πτερύγια τῆς ἀμπεχόνης, ἅτινα ταῦτα ἐτύγχανε σημεῖα τῆς παρ' αὐτοῖς ἕως καιροῦ ἐγκρατείας· οἳ καὶ παρεισέφερον γένεσιν καὶ εἱμαρμένην. 16 Σαδδουκαῖοι, οἱ ἑρμηνευόμενοι δικαιότατοι, οἳ ἐκ γένους μὲν ἦσαν Σαμαρειτῶν ὁμοῦ καὶ ἱερέως Σαδοὺκ ὀνόματι, νεκρῶν μὲν ἀνάστασιν ἀρνούμενοι καὶ μὴ παραδεχόμενοι ἄγγελον μήτε πνεῦμα, τὰ δὲ πάντα ὄντες Ἰουδαῖοι. 17 Ἡμεροβαπτισταί, οἳ μὲν κατὰ πάντα Ἰουδαῖοι ἦσαν, ἔφασκον δὲ μηδένα ζωῆς αἰωνίου τυγχάνειν, εἰ μή τι ἂν καθ' ἑκάστην ἡμέραν βαπτίζοιτο. 18 Ὀσσηνοί, οἳ δὴ ἰταμώτατοι ἑρμηνεύονται. Ἦσαν δὲ οὗτοι κατὰ νόμον τὰ πάντα τελοῦντες, ἐχρῶντο δὲ καὶ γραφαῖς ἑτέραις μετὰ τὸν νόμον, τοὺς δὲ πλείους τῶν μετέπειτα προφητῶν ἀπεβάλλοντο. 19 Νασσαριαῖοι, οἱ ἑρμηνευόμενοι ἀφηνιασταί, οἳ πᾶσαν σαρκοφαγίαν ἀπαγορεύουσιν, ἐμψύχων τε οὐδ' ὅλως μεταλαμβάνουσιν, ἄχρι δὲ Μωσέως καὶ Ἰησοῦ τοῦ Ναυῆ τοῖς ἐν πεντατεύχῳ ἁγίοις ὀνόμασι πατριαρχῶν κεχρημένοι καὶ πιστεύοντες, φημὶ δὴ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ τῶν ἀνωτάτω καὶ αὐτοῦ Μωσέως καὶ Ἀαρὼν καὶ Ἰησοῦ. Τὰςδὲ τῆς πεντατεύχου γραφὰς οὐκ εἶναι Μωσέως δογματίζουσιν, ἄλλας δὲ παρ' αὐτὰς διαβεβαιοῦνται. 20 Ἡρωδιανοὶ Ἰουδαῖοι μὲν ἦσαν κατὰ πάντα, Ἡρώδην δὲ Χριστὸνπροσεδόκουν καὶ αὐτῷ τὸ τοῦ Χριστοῦ γέρας ἀπεδίδουν καὶ ὄνομα. Οὗτος ὁ πρῶτος τόμος περιέχων κατὰ τῶν εἴκοσι τούτων αἱρέσεων· ἐν αὐτῷ δὲ ἡ περὶ τῆς Χριστοῦ ἐπιδημίας ὑπόθεσις καὶ ἡ τῆς ἀληθείας ὁμολογία. Τάδε ἔνεστιν ἐν τῷ δευτέρῳ τόμῳ τοῦ πρώτου βιβλίου, ἐν ᾧ περὶ αἱρέσεων δεκατριῶν αἱ παρὰ Χριστιανοῖς αἱρέσεις. 21 Σιμωνιανοί, οἱ ἀπὸ Σίμωνος τοῦ μάγου τοῦ ἐπὶ Πέτρου τοῦ ἀποστόλου, κώμης Γιτθῶν τῆς Σαμαρείας. Οὗτος ἀπὸ Σαμαρειτῶν ὡρμᾶτο Χριστοῦ ὑποδὺς ὄνομα μόνον. Ἐδίδασκεν δὲ αἰσχροποιὸν μίξιν μολυσμοῦ, ἀδιαφορίαν σωμάτων. Ἀποβάλλεται δὲ τὴν ἀνάστασιν καὶ τὸν κόσμον μὴ εἶναι θεοῦ φάσκει. Εἰκόνα δὲ αὑτοῦ ὡς ∆ιὸς καὶ τῆς σὺν αὐτῷ πόρνης ὀνόματι Ἑλένης, Ἀθηνᾶς τύπον, τοῖς ἑαυτοῦ μαθηταῖς παρεδίδου εἰς προσκύνησιν. Ἔλεγεν δὲ ἑαυτὸν Σαμαρείταις μὲν τὸν πατέρα, Ἰουδαίοις δὲ τὸν Χριστόν. 22 Μενανδριανοί, οἱ ἀπὸ τούτου τοῦ Σίμωνος διὰ Μενάνδρου τινὸς ἐναρξάμενοι, διαφερόμενοι δὲ πρὸς τοὺς Σιμωνιανοὺς κατά τι, οἳ ἀπὸ ἀγγέλων ἔλεγον τὸν κόσμον γεγενῆσθαι. 23 Σατορνιλιανοί, οἱ κατὰ τὴν Συρίαν τὴν τῶν Σιμωνιανῶν κρατύναντες αἰσχρουργίαν, ἕτερα δὲ παρὰ τοὺς Σιμωνιανοὺς εἰς ἔκπληξιν περισσοτέραν κηρύσσοντες, ἀπὸ δὲ Σατορνίλου τὴν ἀρχὴν ἐσχηκότες, καὶ αὐτοὶ κατὰ τὸν Μένανδρον ὑπὸ ἀγγέλων τὸν κόσμον γεγενῆσθαι φάσκοντες, μόνων δὲ ἑπτά, διὰ τὴν τοῦ πατρὸς γνώμην. 24 Βασιλειδιανοί, τῆς αὐτῆς αἰσχρουργίας τελεσταί, ἀπὸ Βασιλείδους, τοῦ ἅμα Σατορνίλῳ, καὶ Σιμωνιανοῖς καὶ Μενανδριανοῖς μαθητευομένου καὶ τὰ ὅμοια μὲν φρονοῦντος, κατά τι δὲ διαφερομένου· λέγει γὰρ τξεʹ οὐρανοὺς εἶναι καὶ τούτοις ὀνόματα ἀγγελικὰ ἐπιτίθησι. ∆ιὸ καὶ τὸν ἐνιαυτὸν τοσούτων ἡμερῶν εἶναι, καὶ τὸ Ἀβρασὰξ ὄνομα εἶναι τξεʹ, καὶ εἶναι τοῦτό φησιν ἅγιον ὄνομα. 25 Νικολαῗται, ἀπὸ Νικολάου τοῦ ἐπὶ ταῖς χρείαις ὑπὸ τῶν ἀποστόλων ταχθέντος, ὃς διὰ ζῆλον τῆς ἰδίας γαμετῆς τὴν αἰσχρουργίαν ἅμα τοῖς ἄλλοις ἐπιτελεῖν