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to drive out. For he said that each of those who are born draws from the first father not only his nature, but also servitude to demons; and when these are driven out by earnest prayer, the all-holy Spirit then visits, signifying its own presence perceptibly and visibly, and freeing the body from the movement of the passions, and completely releasing the soul from its inclination toward worse things, so that there is no longer any need either for fasting that oppresses the body or for teaching that restrains and instructs one to walk in an orderly manner. And not only is the one who has obtained these things freed from the stirrings of the body, but he also clearly foresees the future, and he beholds the divine Trinity with his eyes. Thus the divine Flavian, having dug up the foul-smelling spring and prepared to lay bare its streams, said to the impious elder: "You who are grown old in evil days, your own mouth convicts you, and not I; your own lips testify against you." And when this disease became manifest, they were driven out of Syria, and they withdrew into Pamphylia and filled it with this plague. These were the heresies up to Marcian; but from Marcian a little before and up to now and in the time of Leo, these heresies sprang up. 81 Nestorians, who dogmatize that God the Word exists separately and apart, and his man separately, and they attribute the more humble things done by the Lord during his sojourn among us to his man alone, but the higher and more God-befitting things to God the Word alone, and not bringing both together to one and the same person. 82 Eutychianists, who have taken the name of the heresy from Eutyches, who do not say that our Lord Jesus Christ took his flesh from the holy virgin Mary, but declare that he was incarnated in a more divine manner, not having understood that God the Word united to himself from the virgin Mary that man who was liable to the sin of their first father Adam, from whom also, "having disarmed the principalities and powers, he made a public spectacle of them," as it is written, "triumphing over them" on the cross, which he had put on through the transgression of the first-formed man. 83 Egyptians, also called Schematics, Monophysites, who on the pretext of the definition of the tome at Chalcedon separated themselves from the orthodox church. They are called Egyptians because the Egyptians were the first to begin this schism in the time of the emperors Marcian and Valentinian, being in all other respects orthodox. But these, out of attachment to Dioscorus in Alexandria, who had been deposed by the council at Chalcedon as a defender of the dogmas of Eutyches, felt hostility toward the council and then invented countless reproaches against it on their own account, which we have already sufficiently refuted in the present book, having shown them to be foolish and vain-minded. Of whom the leaders are Theodosius the Alexandrian, from whom come the Theodosians, and Jacob the Syrian, from whom come the Jacobites. And of these the accomplices and confirmers and champions are Severus, the destroyer of the Antiochenes, and John the Tritheist, who labored in vain, who deny the mystery of our common salvation. They wrote much against the divinely-inspired teaching of the six hundred and thirty fathers at Chalcedon, and they have set many scandals on the path for those who are perishing, to their own destruction, and by dogmatizing about partial substances they confuse the mystery of the economy. Concerning nature and hypostasis, how those from Severus hold their opinion and how they dogmatize about partial substances. Of John the Grammarian, the Tritheist, called Philoponus, from the 4th book of the Arbiter. For the common and universal principle of human nature, even if it is one in itself, yet when it comes to be in many subjects, it becomes many,

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ἐξελαύνειν. Ἕλκειν γὰρ ἕκαστον τῶν τικτομένων ἔλεγεν ἐκ τοῦ προπάτορος ὥσπερ τὴν φύσιν, οὕτω δὴ καὶ τὴν τῶν δαιμόνων δουλείαν· τούτων δὲ ὑπὸ τῆς σπουδαίας εὐχῆς ἐλαυνομένων ἐπιφοιτᾶν λοιπὸν τὸ πανάγιον πνεῦμα αἰσθητῶς καὶ ὁρατῶς τὴν οἰκείαν παρουσίαν σημαῖνον καὶ τὸ σῶμα τῆς τῶν παθῶν κινήσεως ἐλευθεροῦν καὶ τὴν ψυχὴν τῆς ἐπὶ τὰ χείρω ῥοπῆς παντελῶς ἀπαλλάττον, ὡς μηκέτι δεῖσθαι λοιπὸν μήτε νηστείας πιεζούσης τὸ σῶμα μήτε διδασκαλίας χαλινούσης καὶ βαίνειν εὔτακτα παιδευούσης. Οὐ μόνον δὲ ὁ τούτων τετυχηκὼς τῶν τοῦ σώματος ἀπαλλάττεται σκιρτημάτων, ἀλλὰ καὶ σαφῶς τὰ μέλλοντα προορᾷ, καὶ τὴν τριάδα τὴν θείαν τοῖς ὀφθαλμοῖς θεωρεῖ. Οὕτως ὁ θεῖος Φλαβιανὸς τὴν δυσώδη διορύξας πηγὴν καὶ γυμνῶσαι παρασκευάσας τὰ νάματα πρὸς τὸν δυσσεβῆ πρεσβύτην ἔφη· «Πεπαλαιωμένε ἡμερῶν κακῶν, ἐλέγξαι σε τὸ σὸν στόμα, καὶ οὐκ ἐγώ· τὰ δὲ χείλη σου καταμαρτυρήσαισάν σου.» ∆ήλης δὲ ταύτης τῆς νόσου γενομένης τῆς μὲν Συρίας ἐξηλάσθησαν, εἰς δὲ Παμφυλίαν ἀνεχώρησαν καὶ ταύτην τῆς λώβης ἐνέπλησαν. Αὗται μὲν ἕως Μαρκιανοῦ αἱ αἱρέσεις· ἀπὸ δὲ Μαρκιανοῦ μικρὸν πρὸς καὶ δεῦρο καὶ ἐπὶ Λέοντος ἀνεφύησαν αἱ αἱρέσεις αὗται. 81 Νεστοριανοί, οἱ ἰδίως καὶ κεχωρισμένως ὑπάρχειν τὸν θεὸν λόγον δογματίζοντες καὶ ἰδίως τὸν ἄνθρωπον αὐτοῦ καὶ τὰ μὲν ταπεινότερα τῶν πραχθέντων ὑπὸ τοῦ κυρίου ἐν τῇ πρὸς ἡμᾶς ἐπιδημίᾳ αὐτοῦ μόνῳ τῷ ἀνθρώπῳ αὐτοῦ προσάπτοντες, τὰ δὲ ὑψηλότερα καὶ θεοπρεπῆ μόνῳ τῷ θεῷ λόγῳ καὶ μὴ τὰ συναμφότερα ἑνὶ καὶ τῷ αὐτῷ προσώπῳ προσάγοντες. 82 Εὐτυχιανισταί, οἱ ἀπὸ Εὐτυχέως τοὔνομα τῆς αἱρέσεως ἐσχηκότες, οἱ μὴ λέγοντες ἐκ τῆς ἁγίας παρθένου Μαρίας εἰληφέναι τὴν σάρκα τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, ἀλλὰ θειότερόν πως σεσαρκῶσθαι ἀποφαινόμενοι, μὴ εἰληφότες κατὰ νοῦν, ὅτι τὸν τῇ ἁμαρτίᾳ τοῦ προπάτορος αὐτῶν Ἀδὰμ ὑπεύθυνον τυγχάνοντα ἄνθρωπον, τοῦτον ἥνωσεν ἑαυτῷ ὁ θεὸς λόγος ἐκ τῆς παρθένου Μαρίας, ἐξ οὗ καὶ «τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἀπεκδυσάμενος ἐδειγμάτισεν ἐν παρρησίᾳ», ὡς γέγραπται, «θριαμβεύσας» ἐπὶ τοῦ σταυροῦ, ἃς διὰ τῆς παραβάσεως τοῦ πρωτοπλάστου ἦν ἐνδεδυκώς. 83 Αἰγυπτιακοί, οἱ καὶ Σχηματικοί, μονοφυσῖται, οἱ προφάσει τοῦ ἐν Χαλκηδόνι συντάγματος τοῦ τόμου ἀποσχίσαντες τῆς ὀρθοδόξου ἐκκλησίας. Αἰγυπτιακοὶ δὲ προσείρηνται διὰ τὸ πρώτους Αἰγυπτίους κατάρξασθαι τούτου τοῦ σχήματος ἐπὶ Μαρκιανοῦ καὶ Οὐαλεντινιανοῦ τῶν βασιλέων, τὰ δὲ ἄλλα πάντα ὀρθόδοξοι ὑπάρχοντες. Οὗτοι δὲ προσπαθείᾳ τῇ πρὸς τὸν ἐν Ἀλεξανδρείᾳ ∆ιόσκορον ὑπὸ τῆς ἐν Χαλκηδόνι συνόδου καθαιρεθέντα ὡς τῶν Εὐτυχοῦς δογμάτων συνήγορον ἀντεπάθησαν τῇ συνόδῳ καὶ μυρίας τότε ἐπ' αὐτοῖς μέμψεις κατ' αὐτῆς ἀνεπλάσαντο, ἃς προλαβόντως ἐν τῇ παρούσῃ βίβλῳ ἱκανῶς διελύσαμεν σκαιοὺς αὐτοὺς καὶ ματαιόφρονας ἀποδείξαντες. Ὧν ἀρχηγοὶ Θεοδόσιος ὁ Ἀλεξανδρεύς, ἐξ οὗ Θεοδοσιανοί, Ἰάκωβος ὁ Σύρος, ἐξ οὗ Ἰακωβῖται. Τούτων δὲ συνίστορες καὶ βεβαιωταὶ καὶ ὑπέρμαχοι Σευῆρος, ὁ τῆς Ἀντιοχέων φθορεύς, καὶ ὁ τὰ μάταια πονέσας Ἰωάννης ὁ Τριθεΐτης, οἱ τὸ τῆς κοινῆς ἀρνούμενοι σωτηρίας μυστήριον. Πολλὰ μὲν τῆς ἐν Χαλκηδόνι θεοπνεύστου τῶν ἑξακοσίων τριάκοντα πατέρων διδασκαλίας κατέγραψαν, πολλὰ δὲ τοῖς ἀπολλυμένοις ἐπολέθρῳ ἑαυτῶν ἐχόμενα τρίβου τεθείκασι σκάνδαλα, καὶ μερικὰς δὲ δογματίζοντες οὐσίας τὸ τῆς οἰκονομίας συγχέουσι μυστήριον. Περὶ φύσεως καὶ ὑποστάσεως, ὅπως οἱ ἐκ Σευήρου δοξάζουσι καὶ πῶς τὰς μερικὰς δογματίζουσιν οὐσίας. Ἰωάννου γραμματικοῦ τοῦ τριθεΐτου τοῦ λεγομένου Φιλοπόνου ἐκ τοῦ δʹ λόγου τοῦ ∆ιαιτητοῦ. Ὁ γὰρ κοινὸς καὶ καθόλου τῆς τοῦ ἀνθρώπου φύσεως λόγος, εἰ καὶ αὐτὸς καθ' ἑαυτὸν εἷς ἐστιν, ἀλλ' οὖν ἐν πολλοῖς ὑποκειμένοις γινόμενος πολλὰ γίνεται,