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67 Hieracites. These are from Hierax of Leontopolis of Egypt, a certain exegete, who deny the resurrection of the flesh, but use the Old and New Testament, completely forbidding marriage, but accepting monks and virgins and the continent and widowers, saying that children who have not yet come of age do not partake of the kingdom because they have not struggled. 68 Meletians, who are a schism in Egypt, not a heresy, not praying with those who lapsed in the persecutions, but now have joined the Arians. 69 Arians, also called Ariomanites and Diatomites, who say the Son of God is a creature and the Holy Spirit a creature of a creature, asserting that the Savior took only flesh from Mary, but not a soul. These are the five heresies of the fifth tome, but second book. The following are in the first tome of the third book, seven heresies. 70 Audians, a schism and rebellion, but not a heresy. These possess a well-ordered conduct and life, and in all things they hold the faith as the Catholic church, most of them living in monasteries and not praying with everyone. And they especially use the apocryphal books, excessively blaming our wealthy bishops, and others for other things. And they celebrate Easter in a peculiar way with the Jews. And they have something peculiar and contentious, interpreting "in the image" most literally. 71 Photinians. This Photinus, originating from Sirmium, held views similar to Paul of Samosata, but in some respect he differed from him. And this man also asserts that Christ is from Mary and from then on. 72 Marcellians, from Marcellus of Ancyra of Galatia. This man was proclaimed at first for thinking similarly to Sabellius; but having come to his defense many times and having defended himself in writing, he was accused by others of persisting in the same things. But perhaps, having repented, he quickly corrected himself, or his disciples did. Certain orthodox moderates defended his words. 73 Semi-Arians; who confess Christ to be a creature, but ironically saying he is a creature not as one of the creatures. But, they say, we call him Son, but so as not to attach suffering to the Father through having begotten, we say he is created. Likewise also concerning the Holy Spirit they define it to be entirely a creature, rejecting the *homoousion* of the Son, but wishing to say *homoiousion*. But others of them also rejected the *homoiousion*. 74 Pneumatomachians. These speak well concerning Christ except for a little, but they blaspheme the Holy Spirit, defining it as created and not being from the Godhead, but rather that it has been created improperly for an energy, saying it is only a sanctifying power. 75 Aerians. This Aerius came from Pontus; and this temptation is still here in life. He became a presbyter of Bishop Eustathius, who was slandered among the Arians; and since Aerius himself was not made bishop, he dogmatized many things against the church, in faith being a most perfect Arian, but he dogmatizes further. He says it is not necessary to offer for the departed, and he forbids fasting on Wednesday and Friday and during Lent and Easter; he renounces renunciation, he uses all sorts of meat-eating and foods without fear. But if any of his followers should wish to fast, he says, not on appointed days, but whenever you wish; for you are not, he says, under the law. And he says that a bishop differs in no way from a presbyter. 76 Aetians from Aetius the Cilician who became a deacon under George the

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67 Ἱερακῖται. Οὗτοι ἀπὸ Ἱέρακος τοῦ Λεοντοπολίτου τῆς Αἰγύπτου, ἐξηγητοῦ τινος, σαρκὸς μὲν ἀνάστασιν ἀθετοῦντες, χρώμενοι δὲ παλαιᾷ καὶ νέᾳ διαθήκῃ, ἀπαγορεύοντες γάμον παντελῶς, μονάζοντας δὲ καὶ παρθένους καὶ ἐγκρατευομένους δεχόμενοι καὶ χήρους, λέγοντες τὰ μηδέπω ἐν ἡλικίᾳ γεγονότα παιδία μὴ μετέχειν βασιλείας διὰ τὸ μὴ ἠθληκέναι. 68 Μελετιανοί, οἱ ἐν Αἰγύπτῳ σχίσμα ὄντες, οὐχ αἵρεσις, μὴ συνευχόμενοι τοῖς ἐν τοῖς διωγμοῖς παραπεπτωκόσι, νῦν δὲ Ἀρειανοῖς συναφθέντες. 69 Ἀρειανοί, οἱ καὶ Ἀρειομανῖται καὶ ∆ιατομῖται, οἱ τὸν υἱὸν τοῦ θεοῦ κτίσμα λέγοντες καὶ τὸ πνεῦμα τὸ ἅγιον κτίσμα κτίσματος, σάρκα μόνον τὸν σωτῆρα ἀπὸ Μαρίας εἰληφέναι διαβεβαιούμενοι, οὐχὶ δὲ καὶ ψυχήν. Αὗται τοῦ πέμπτου τόμου, δευτέρου δὲ βιβλίου, αἱρέσεις πέντε. Τάδε ἔνεστιν ἐν τῷ πρώτῳ τόμῳ βιβλίου τρίτου, αἱρέσεις ἑπτά. 70 Αὐδιανοί, σχίσμα καὶ ἀφηνιασμός, οὐ μέντοι αἵρεσις. Οὗτοι διαγωγὴν μὲν καὶ βίον εὖ τεταγμένον κέκτηνται, εἰσὶν δὲ κατὰ πάντα τὴν πίστιν ἔχοντες ὡς ἡ καθολικὴ ἐκκλησία, ἐν μοναστηρίοις οἱ πλείους οἰκοῦντες καὶ οὐ πᾶσι συνευχόμενοι. Καὶ μάλιστα τοῖς ἀποκρύφοις κέχρηνται, κατακόρως ψέγοντες τοὺς παρ' ἡμῖν ἐπισκόπους πλουσίους, καὶ ἄλλους εἰς ἄλλα. Τὸ πάσχα δὲ ποιοῦσιν ἰδιαζόντως μετὰ Ἰουδαίων. Ἔχουσι δὲ ἰδιωτικόν τι καὶ φιλόνεικον τὸ «κατ' εἰκόνα» ξηρότατα ἑρμηνεύοντες. 71 Φωτεινιανοί. Φωτεινὸς οὗτος ἀπὸ Σιρμίου ὁρμώμενος τὰ ὅμοια Παύλῳ τῷ Σαμοσατεῖ ἐφρόνησεν, κατά τι δὲ πρὸς αὐτὸν διηνέχθη. Καὶ οὗτος δὲ ἀπὸ Μαρίας καὶ δεῦρο τὸν Χριστὸν διαβεβαιοῦται. 72 Μαρκελλιανοί, οἱ ἀπὸ Μαρκέλλου τοῦ ἀπ' Ἀγκύρας τῆς Γαλατίας. Οὗτος ἐν ἀρχῇ παραπλησίως Σαβελλίῳ φρονήσας διεφημίσθη· εἰς ἀπολογίαν δὲ πολλάκις ἐλθὼν καὶ ἐγγράφως ἀπολογησάμενος παρ' ἄλλων τοῖς αὐτοῖς ἐμμένειν κατηγορήθη. Ἴσως δὲ μεταγνοὺς τάχα ἑαυτὸν διωρθώσατο ἢ οἱ αὐτοῦ μαθηταί. Ὑπὲρ τῶν αὐτοῦ λόγων ὀρθόδοξοί τινες μέσοι ὑπεραπελογήσαντο. 73 Ἡμιάρειοι· οἱ Χριστὸν μὲν κτίσμα ὁμολογοῦντες, εἰρωνείᾳ δὲ κτίσμα αὐτὸν φάσκοντες οὐχ ὡς ἓν τῶν κτισμάτων. Ἀλλά, φασίν, υἱὸν αὐτὸν λέγομεν, διὰ δὲ τὸ μὴ πάθος προσάψαι τῷ πατρὶ διὰ τοῦ γεγεννηκέναι κτιστὸν αὐτὸν λέγομεν. Ὡσαύτως καὶ περὶ τοῦ πνεύματος τοῦ ἁγίου κτίσμα παντελῶς ὁρίζονται, παρεκβάλλοντες τοῦ υἱοῦ τὸ ὁμοούσιον, ὁμοιούσιον δὲ θέλουσι λέγειν. Ἄλλοι δὲ ἐξ αὐτῶν καὶ τὸ ὁμοιούσιον παρεξέβαλον. 74 Πνευματομάχοι. Οὗτοι μὲν περὶ Χριστοῦ καλῶς λέγουσι παρά τι, τὸ πνεῦμα δὲ τὸ ἅγιον βλασφημοῦσι, κτιστὸν αὐτὸ ὁριζόμενοι καὶ οὐκ ὂν ἐκ τῆς θεότητος, μᾶλλον δὲ καταχρηστικῶς δι' ἐνέργειαν αὐτὸ κεκτίσθαι, ἁγιαστικὴν δύναμιν αὐτὸ φάσκοντες εἶναι μόνον. 75 Ἀεριανοί. Οὗτος ὁ Ἀέριος ἀπὸ Πόντου ὡρμᾶτο· ἔτι δὲ δεῦρο πειρασμός ἐστιν οὗτος τῷ βίῳ. Γέγονε δὲ πρεσβύτερος τοῦ ἐπισκόπου Εὐσταθίου τοῦ ἐν Ἀρειανοῖς διαβληθέντος· καὶ ἐπειδὴ αὐτὸς Ἀέριος οὐ κατέστη ἐπίσκοπος, πολλὰ κατὰ τῆς ἐκκλησίας ἐδογμάτισε, τῇ μὲν πίστει ὢν Ἀρειανὸς τελειότατος, περιττότερον δὲ δογματίζει. Μὴ δεῖν φησιν προσφέρειν ὑπὲρ τῶν κεκοιμημένων, νηστεύειν δὲ τετράδα καὶ προσάββατον καὶ τεσσαρακοστὴν καὶ πάσχα κωλύει· ἀποταξίαν ἀποκηρύττει, σαρκοφαγίαις παντοίαις κέχρηται καὶ τροφαῖς ἀδεῶς. Εἰ δέ τις τῶν αὐτοῦ βούλοιτο νηστεύειν, μὴ ἐν ἡμέραις τεταγμέναις, φησίν, ἀλλ' ὅτε βούλῃ· οὐ γὰρ εἶ, φησίν, ὑπὸ νόμον. Φάσκει δὲ μηδὲν διαφέρειν πρεσβυτέρου ἐπίσκοπον. 76 Ἀετιανοὶ οἱ ἀπὸ Ἀετίου τοῦ Κίλικος διακόνου γενομένου ὑπὸ Γεωργίου τοῦ