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of the Arian bishop of Alexandria, who are also called Anomoeans, but by some Eunomians because of a certain Eunomius who became a disciple of Aetius; with whom was Eudoxius also, but supposedly out of fear of the emperor Constantine he separated himself, and exiled only Aetius. Eudoxius, however, remained an Arianizer, but not, however, in the same way as Aetius. These Anomoeans and Aetians completely alienate Christ and the Holy Spirit from God the Father, asserting that he is a creature, and they say that he does not even have any likeness. They wish to represent God from Aristotelian and geometrical syllogisms, and that Christ supposedly cannot be from God through such ways. But the Eunomians from them rebaptize all who come to them, and not only so, but also those from the Arians, turning the feet of those being baptized upwards over their heads, as the story is widely told. And they say that to fall into something, fornication or another sin, is nothing terrible; for God seeks nothing, but only that one be in this, their so-called faith. These are likewise the seven heresies of the sixth tome, but the third book. The following are in the seventh tome, but the third book, four heresies. 77 Dimoerites, who are also Apollinarians, who do not confess the perfect presence or rather incarnation of Christ, as some once dared to say the body was consubstantial with the divinity, and some once, that he also had taken a soul, and they denied this, and some, relying on the saying "the Word became flesh," denied that he had taken flesh from created flesh, that is, from Mary; but they only contentiously said the Word had become flesh, and later devising, what I know not to say, they say that he did not take a mind. 78 Antidicomariamites, who say that the holy Mary, the ever-virgin, was joined to Joseph after giving birth to the Savior. 79 Collyridians, who in the name of the same Mary on a certain appointed day of the year offer a certain type of bread, whom we have named Collyridians. 80 Massalians, who are interpreted as Euchites. And with these are connected also from the heresies practiced by the Greeks these who are called Euphemites and Martyrians and Satanians. This is the summary of the seventh tome. Chapters of the impious dogma of the Massalians, taken from their book. That Satan dwells hypostatically in man and rules over him in all things. That Satan and the demons possess the mind of men, and the nature of men is in communion with the spirits of wickedness. That Satan and the Holy Spirit dwell together in man, and that not even the apostles were pure of the inworking energy, and that neither baptism perfects man nor does participation in the divine mysteries cleanse the soul, but only the prayer that is practiced among them. That man is intermingled with sin even after baptism. That the faithful does not receive the incorruptible and divine garment through baptism, but through prayer. That one must both receive impassibility and the participation of the Holy Spirit will be in all sensation and full assurance. That the soul must perceive such communion with the heavenly bridegroom as a wife perceives in union with her husband. That the spiritual see sin from within and from without, and grace being worked and working. That there is a revelation that comes in sensation and divine hypostasis as a dogma. That fire is a creator. That the soul that does not have Christ in sensation and all activity is a dwelling place of serpents and venomous beasts, that is, of all

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τῶν Ἀρειανῶν ἐπισκόπου τῆς Ἀλεξανδρείας, οἱ καὶἈνόμοιοι καλούμενοι, παρά τισι δὲ Εὐνομιανοὶ δι' Εὐνόμιόν τινα μαθητὴν Ἀετίου γενόμενον· οἷς συνῆν καὶ Εὐδόξιος, ἀλλὰ δῆθεν διὰ τὸν πρὸς τὸν βασιλέα Κωνσταντῖνον φόβον ἀφώρισεν ἑαυτόν, καὶ μόνον τὸν Ἀέτιον ἐξώρισεν. Ἔμεινε μέντοι ὁ Εὐδόξιος ἀρειανίζων, οὐ μέντοι γε κατὰ τὸν Ἀέτιον. Οὗτοι οἱ Ἀνόμοιοι καὶ οἱ Ἀετιανοὶ παντάπασι Χριστὸνκαὶ τὸ ἅγιον πνεῦμα ἀπαλλοτριοῦσι θεοῦ πατρός, κτιστὸν αὐτὸν διαβεβαιούμενοι, καὶ οὐδὲ ὁμοιότητά τινα ἔχειν λέγουσιν. Ἐκ συλλογισμῶν Ἀριστοτελικῶν καὶ γεωμετρικῶν τὸν θεὸν παριστᾶν βούλονται, καὶ Χριστὸν δῆθεν μὴ δύνασθαι εἶναι ἐκ θεοῦ διὰ τοιούτων τρόπων. Οἱ δὲ ἀπ' αὐτῶν Εὐνομιανοὶ ἀναβαπτίζουσι πάντας τοὺς πρὸς αὐτοὺς ἐρχομένους, οὐ μόνον δέ, ἀλλὰ καὶ τοὺς ἀπὸ Ἀρειανῶν κατὰ κεφαλῆς ἄνω τοὺς πόδας στρέφοντες τῶν βαπτιζομένων, ὡς πολὺς ᾄδεται λόγος. Τὸ δὲ σφαλῆναι ἔν τινι, πορνείᾳ ἢ ἑτέρᾳ ἁμαρτίᾳ οὐδὲν δεινὸν εἶναί φασιν· οὐδὲν γὰρ ζητεῖ ὁ θεός, ἀλλ' ἢ τὸ εἶναί τινα ἐν ταύτῃ μόνον τῇ νομιζομένῃ αὐτῶν πίστει. Αὗταί εἰσιν ὁμοίως τοῦ ἕκτου τόμου, τρίτου δὲ βιβλίου αἱρέσεις ἑπτά. Τάδε ἔνεστι ἐν τῷ ἑβδόμῳ τόμῳ, τρίτου δὲ βιβλίῳ, αἱρέσεις τέσσαρες. 77 ∆ιμοιρῖται, οἱ καὶ Ἀπολλινάριοι, οἱ μὴ τελείαν τὴν Χριστοῦ παρουσίαν ἤγουν ἐνανθρώπησιν ὁμολογοῦντες, ὡς τινὲς ὁμοούσιον τὸ σῶμα τῇ θεότητι ἐτόλμησαν εἰπεῖν ποτέ, τινὲς δὲ ποτέ, ὅτι καὶ ψυχὴν εἴληφεν, καὶ τοῦτο ἠρνοῦντο, τινὲς δὲ διὰ τοῦ ῥητοῦ τοῦ «ὁ λόγος σὰρξ ἐγένετο» ἐπερειδόμενοι ἠρνοῦντο ἀπὸ κτιστῆς σαρκός, τουτέστιν ἀπὸ Μαρίας, σάρκα αὐτὸν εἰληφέναι· μόνον δὲ φιλονείκως ἔλεγον τὸν λόγον σάρκα γεγενῆσθαι, ὕστερον δὲ διανοούμενοι, τί οὐκ οἶδα εἰπεῖν, νοῦν αὐτόν φασι μὴ εἰληφέναι. 78 Ἀντιδικομαριαμῖται, οἱ τὴν ἁγίαν Μαρίαν τὴν ἀειπαρθένον μετὰ τὸ τὸν σωτῆρα γεννῆσαι τῷ Ἰωσὴφ συνῆφθαι λέγοντες. 79 Κολλυριδιανοί, οἱ εἰς ὄνομα τῆς αὐτῆς Μαρίας ἐν ἡμέρᾳ τινὶ τοῦ ἔτους ἀποτεταγμένῃ κολλυρίδα τινὰ προσφέροντες, οἷς ἐπεθέμεθα Κολλυριδιανοί. 80 Μασσαλιανοί, οἱ ἑρμηνευόμενοι Εὐχῆται. Συνάπτονται δὲ τούτοις καὶ τῶν ἀπὸ Ἑλλήνων ἐπιτετηδευμένων αἱρέσεων οὗτοι οἱ λεγόμενοι Εὐφημῖται καὶ Μαρτυριανοὶ καὶ Σατανιανοί. Αὕτη τοῦ ἑβδόμου τόμου ἀνακεφαλαίωσις. Κεφάλαια τοῦ τῶν Μασσαλιανῶν δυσσεβοῦς δόγματος ἀναληφθέντα ἐκ τοῦ βιβλίου αὐτῶν. Ὅτι συνοικεῖ τῷ ἀνθρώπῳ ἐνυποστάτως ὁ σατανᾶς καὶ κατὰ πάντα κυριεύει αὐτοῦ. Ὅτι ὁ σατανᾶς καὶ οἱ δαίμονες κατέχουσι τὸν νοῦν τῶν ἀνθρώπων, καὶ ἡ φύσις τῶν ἀνθρώπων κοινωνική ἐστι τῶν πνευμάτων τῆς πονηρίας. Ὅτι συνοικοῦσιν ὁ σατανᾶς καὶ τὸ πνεῦμα τὸ ἅγιον ἐν τῷ ἀνθρώπῳ καὶ ὅτι οὐδὲ οἱ ἀπόστολοι καθαροὶ ἦσαν τῆς ἐνεργουμένης ἐνεργείας καὶ ὅτι οὐδὲ τὸ βάπτισμα τελειοῖ τὸν ἄνθρωπον οὔτε ἡ τῶν θείων μυστηρίων μετάληψις καθαρίζει τὴν ψυχήν, ἀλλὰ μόνη ἡ παρ' αὐτοῖς σπουδαζομένη εὐχή. Ὅτι συμπέφυρται ὁ ἄνθρωπος τῇ ἁμαρτίᾳ καὶ μετὰ τὸ βάπτισμα. Ὅτι οὐ διὰ τοῦ βαπτίσματος λαμβάνει τὸ ἄφθαρτον καὶ θεῖον ἔνδυμα ὁ πιστός, ἀλλὰ δι' εὐχῆς. Ὅτι δεῖ καὶ ἀπάθειαν λαβεῖν καὶ μετουσίαν τοῦ ἁγίου πνεύματος ἐν αἰσθήσει πάσῃ καὶ πληροφορίᾳ ἔσεσθαι. Ὅτι δεῖ τὴν ψυχὴν τοιαύτης αἰσθέσθαι τῆς κοινωνίας τοῦ οὐρανίου νυμ φίου, οἵας αἰσθάνεται ἡ γυνὴ ἐν τῇ συνουσίᾳ τοῦ ἀνδρός. Ὅτι οἱ πνευματικοὶ ὁρῶσιν ἔσωθεν καὶ ἔξωθεν τὴν ἁμαρτίαν καὶ τὴν χάριν ἐνεργουμένην καὶ ἐνεργοῦσαν. Ὅτι ἐστὶν ἀποκάλυψις γινομένη ἐν αἰσθήσει καὶ ὑποστάσει θεϊκῇ ὡς δόγματι. Ὅτι τὸ πῦρ δημιουργόν ἐστιν. Ὅτι ἡ ψυχὴ ἡ μὴ ἔχουσα τὸν Χριστὸν ἐν αἰσθήσει καὶ πάσῃ ἐνεργείᾳ οἰκητήριόν ἐστιν ἑρπετῶν καὶ ἰοβόλων θηρίων, τουτέστι πάσης τῆς