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the other things which show the Lord born according to the flesh from the seed of David. Not only those of his party used this, but also those who followed the apostolic doctrines, not having known the mischief of the composition, but using the book rather simply as a concise one. And I myself found more than two hundred such books held in honor in the churches in our area, and having collected them all, I put them away, and I substituted the Gospels of the four evangelists. 21. -Concerning Severus. Severus, having succeeded to his teaching, named those deceived by him from his own name. From this, some call the Encratites Severians. These men also reject the Epistles of the divine Paul, and the history of the Acts. Against these wrote Musanus, an advocate of the truth, and Clement the Stromatist, and Apollinarius, who was bishop of the holy city in Phrygia, and Origen. 22. -Concerning Bardesanes and Harmonius. Bardesanes the Syrian, originating from Edessa, flourished in the times of Verus Marcus Caesar. They say that he cut away many of the mythologies of Valentinus. He also wrote many things in the Syriac tongue, and some translated these into the Greek language. I have also encountered his writings, both those written against fate, and against the heresy of Marcion, and not a few others. They also say that Harmonius, having become his son, was educated in the Greek language in Athens. He also wrote many things, using the Syriac tongue. But Ephraim the Syrian, the all-praised, nobly refuted the error of both. 23. -Concerning Florinus and Blastus. And Florinus, and Blastus, belonging to the list of the presbyters in Rome, inclined toward the outrage of Valentinus. They say that the thrice-blessed Irenaeus, lamenting their disease, composed the treatise against Valentinus. All these, therefore, beginning from Simon, brought forth certain doctrines akin to one another, naming certain Aeons, and emanations of Aeons, and other emanations of emanations. 24. -Concerning Cerdon and Marcion. But Marcion, and Cerdon his teacher, and 83.373 they themselves indeed took the starting-points of their blasphemy from the deceit of Simon, but they innovated another path of impiety. For Cerdon indeed lived under Antoninus the first, and he said that the God and Father of our Lord Jesus Christ was one, unknown to the prophets, and that the creator of the universe, and the lawgiver of the Mosaic law, was another; and that the one was just, but the other good. For the one in the law, he says, commands to strike out an eye for an eye and a tooth for a tooth; but the good one in the Gospels commands him who is struck on the right cheek to turn the other also, and to him who wishes to take his tunic, to give his cloak also. And the one in the law commanded to love a friend and hate an enemy; but the other commanded to love even enemies. And the utterly stupefied one does not understand that in the law it also proclaims, the wandering one of the

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τὰ ἄλλα ὅσα ἐκ σπέρματος ∆αβὶδ κατὰ σάρκα γεγεννημένον τὸν Κύριον δείκνυ σιν. Ἐχρήσαντο δὲ τούτῳ, οὐ μόνοι οἱ τῆς ἐκείνου συμμορίας, ἀλλὰ καὶ οἱ τοῖς ἀποστολικοῖς ἑπόμενοι δόγμασι, τὴν τῆς συνθήκης κακουργίαν οὐ ἐγνωκότες, ἀλλ' ἁπλούστερον ὡς συντόμῳ τῷ βιβλίῳ χρησάμενοι. Εὗρον δὲ κἀγὼ πλείους ἢ διακοσίας βίβλους τοιαύτας ἐν ταῖς παρ' ἡμῖν ἐκκλησίαις τετιμημένας, καὶ πάσας συναγαγὼν ἀπεθέμην, καὶ τὰ τῶν τεττάρων εὐαγγελιστῶν ἀντεισήγαγον Εὐαγγέλια. ΚΑʹ. -Περὶ Σευήρου. Τὴν τούτου διδασκαλίαν Σευῆρος διαδεξάμενος, ἐκ τῆς οἰκείας προσηγορίας τοὺς ὑπ' αὐτοῦ πεφε νακισμένους ὠνόμασεν. Ἐντεῦθεν Σευηριανούς τινες τοὺς Ἐγκρατιτὰς καλοῦσιν. Οὗτοι καὶ τοῦ θείου Παύλου τὰς Ἐπιστολὰς, καὶ τῶν Πράξεων τὴν ἱστορίαν ἐκβάλλουσι. Κατὰ τούτων συγγράφει Μουσανὸς τῆς ἀληθείας συνήγορος, καὶ Κλήμης ὁ Στρω ματεὺς, καὶ Ἀπολινάριος, ὁ τῆς κατὰ Φρυγίαν ἱερᾶς πόλεως γεγονὼς ἐπίσκοπος, καὶ Ὠριγένης. ΚΒʹ. -Περὶ Βαρδησάνου καὶ Ἁρμονίου. Βαρδησάνης δὲ ὁ Σύρος, ἐξ Ἐδέσης ὁρμώμε νος, ἐν τοῖς Οὐήρου Μάρκου Καίσαρος ἤκμασε χρόνοις. Τοῦτόν φασι πολλὰ τῆς Βαλεντίνου περικό ψαι μυθολογίας. Πολλὰ δὲ καὶ τῇ Σύρων συνέγραψε γλώττῃ, καὶ ταῦτά τινες μετέφρασαν εἰς τὴν Ἑλλάδα φωνήν. Ἐντετύχηκα δὲ κἀγὼ λόγοις αὐτοῦ, καὶ κατὰ εἱμαρμένης γραφεῖσι, καὶ πρὸς τὴν Μαρκίωνος αἵρε σιν, καὶ ἄλλοις οὐκ ὀλίγοις. Φασὶ δὲ καὶ Ἁρμόνιον, τούτου παῖδα γενόμενον, ἐν Ἀθήναις τὴν Ἑλληνικὴν παιδευθῆναι φωνήν. Πολλὰ δὲ καὶ οὗτος συνέγραψε, τῇ Σύρων γλώττῃ χρησάμενος. Τὴν τῶν ἀμφοτέρων δὲ πλάνην Ἐφραὶμ ὁ Σύρος ὁ πανεύφημος γενναίως διήλεγξεν. ΚΓʹ. -Περὶ Φλωρίνου καὶ Βλάστου. Καὶ Φλωρῖνος δὲ, καὶ Βλάστος, εἰς τὸν τῶν ἐν Ῥώμῃ πρεσβυτέρων συντελοῦντες κατάλογον, εἰς τὴν Βαλεντίνου λώβην ἀπέκλιναν. Τούτων φασὶ τὴν νόσον τὸν τρισμακάριον Εἰρηναῖον ὀλοφυρόμενον, τὴν κατὰ Βαλεντίνου ποιήσασθαι συγγραφήν. Οὗτοι μὲν οὖν ἅπαντες ἀπὸ τοῦ Σίμωνος ἀρξάμενοι, συγ γενῆ τινα ἀλλήλοις ἀπεκύησαν δόγματα, Αἰῶνάς τινας ὀνομάσαντες, καὶ προβολὰς Αἰώνων, καὶ ἄλλας προβολὰς προβολῶν. Κ∆ʹ. -Περὶ Κέρδωνος καὶ Μαρκίωνος. Μαρκίων δὲ, καὶ Κέρδων ὁ τούτου διδάσκαλος, καὶ 83.373 αὐτοὶ μὲν ἐκ τῆς Σίμωνος ἐξαπάτης ἔλαβον τῆς βλασφημίας τὰς ἀφορμὰς, ἀλλ' ἑτέραν ἐκαινοτόμησαν ἀσεβείας ὁδόν. Ὁ γὰρ δὴ Κέρδων ἐγένετο μὲν ἐπὶ Ἀντωνίνου τοῦ πρώτου, ἔφη δὲ ἄλλον εἶναι Θεὸν τὸν πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄγνωστον τοῖς προφήταις, ἄλλον δὲ τοῦ παντὸς ποιητὴν, καὶ τοῦ νόμου τοῦ Μωσαϊκοῦ νομοθέτην· καὶ τὸν μὲν εἶναι δίκαιον, τὸν δὲ ἀγαθόν. Ὁ μὲν γὰρ ἐν τῷ νόμῳ, φησὶν, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος ἐκκόπτειν παρεγγυᾷ· ὁ δὲ ἀγαθὸς ἐν τοῖς Εὐαγγελίοις κελεύει τῷ ῥαπίζοντι τὴν σιαγόνα τὴν δεξιὰν, στρέψαι καὶ τὴν ἄλλην, καὶ τῷ τὸν χιτῶνα βουλομένῳ λαβεῖν, προσδοῦναι καὶ τὸ ἱμάτιον. Καὶ ὁ μὲν ἐν τῷ νόμῳ προσέταξεν ἀγαπᾷν τὸν φίλον, καὶ μισεῖν τὸν ἐχθρόν· ὁ δὲ καὶ τοὺς ἐχθροὺς ἐκέλευσεν ἀγαπᾷν. Καὶ οὐ σύνοιδεν ὁ λίαν ἐμβρόντητος, ὡς καὶ ἐν τῷ νόμῳ διαγορεύει, τὸν πλανώμενον τοῦ