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of writings. But I, leaving most things aside, will move on to the next parts of the writing. For this collection was again divided into many sections. 25. -Concerning Apelles and Potitus, and Prepon, and the others. For Apelles added another, Fiery, to the unbegotten principles of Marcion. He also composed another book, which he named the prophecy of Philumene. And he attributed to Christ a body, not a human one, but from the substance of the world. Potitus, and Blastus, and Synerus, and Prepon, and Pithon, became leaders of different teachings; and all of these had their origins in the blasphemy of Marcion. Very many, however, wrote against this impiety. For Justin the philosopher and 83.377 martyr, and Theophilus the bishop of the Antiochenes, and Philip the bishop of Gortyna, and Irenaeus, whom we mentioned before, bishop of Lugdunum, and Modestus, and Origen, and Rhodon, and Adamantius, and Hippolytus, and Eusebius of Emesa, all excellently and most wisely refuted the madness of the blasphemy. 26. -Concerning Manes. Manes was a Persian by birth, as they say, and for a very long time he dragged the yoke of slavery, and while a slave he was called Scythianus; who, having become heir of his mistress, was not content when he grew rich beyond hope, nor did he praise the giver of good things, but moved his tongue to blasphemy and impious mythology, having become a most perfect instrument of the enemy of truth. This man said that there are two unbegotten and eternal principles, God and Matter, and he called God Light, and Matter Darkness; and Light he called Good, and Darkness, Evil, and he also gave other names. For Light he named a good tree, filled with good fruits; but Matter, an evil tree, bearing fruits corresponding to its root. He said that God was distant from Matter, and was completely ignorant of it, he of Matter, and Matter of him; and that God possessed the northern parts, and the eastern, and the western, but Matter the southern; and that many ages later Matter fell into strife with itself, and its fruits with one another; and when war broke out, and some pursued while others were pursued, they arrived at the borders of Light, then upon seeing the Light, they were pleased by it, and marvelled, and wished to wage war against it with all their forces, and to seize it, and to mix their own darkness with the Light. So Matter, as the incoherent, and trifling, and foolish myth said, rushed with the demons, and the phantoms, and the fire, and the water, against the Light that had appeared. But God, fearing the sudden attack—for he did not have, he says, fire, that he might use thunderbolts and lightning, nor water, that he might bring a flood, nor iron, or any other weapon—he devises something of this sort. Taking a certain portion of the Light, he sent it forth to Matter as a kind of bait and hook; and that [Matter], lying in wait, and spreading over it, swallowed what was sent, and was bound, and was caught as if in a trap. From this, they say, God was compelled to create the world. But they say that the parts of the world are not his creations, but are of Matter. But he created, wishing to dissolve its constitution, and to bring the warring elements to peace, so that little by little he might also free the Light that had been mixed with Matter. And they say that man was not formed by God, but by the ruler of Matter; and they call him Saklas; and that Eve likewise was made by Saklas and Neb 83.380 rod; and that Adam was created in the form of a beast, but Eve was soulless and motionless; but the male virgin, whom they name the daughter of the Light, and call IoeI, gave, they say, to the

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ποιημάτων. Ἐγὼ δὲ τὰ πλεῖστα καταλιπὼν, ἐπὶ τὰ συνεχῆ τῆς γραφῆς μεταβήσομαι. Καὶ γὰρ οὗτος πάλιν ὁ σύλλογος εἰς πολλὰ τμήματα διῃρέθη ΚΕʹ. -Περὶ Ἀπελλοῦ καὶ Ποτίτου, καὶ Πρέ πωνος, καὶ τῶν ἄλλων. Ἀπελλῆς μὲν γὰρ τοῖς τοῦ Μαρκίωνος ἀγεννήτοις καὶ ἕτερον προστέθεικε Πύρινον. Οὗτος καὶ ἕτερον βιβλίον συνθεὶς, Φιλουμένης προφητείαν ὠνόμασε. Καὶ τῷ Χριστῷ δὲ περιτέθεικε σῶμα, οὐκ ἀνθρώ πειον, ἀλλ' ἐκ τῆς τοῦ κόσμου οὐσίας. Πότιτος δὲ, καὶ Βλάστος, καὶ Σύνερως, καὶ Πρέπων, καὶ Πί θων, διαφόρων διδασκαλιῶν προέστησαν· οὗτοι δὲ πάντες τὰς ἀφορμὰς ἐκ τῆς Μαρκίωνος ἐσχήκασιν βλασφημίας. Πλεῖστοι μέντοι κατὰ τῆσδε τῆς ἀσεβείας συνέγραψαν. Καὶ γὰρ Ἰουστῖνος ὁ φιλόσοφος καὶ 83.377 μάρτυς, καὶ Θεόφιλος ὁ τῆς Ἀντιοχέων ἐπίσκοπος, καὶ Φίλιππος ὁ Γορτύνης ἐπίσκοπος, καὶ Εἰρηναῖος, οὗ καὶ πρόσθεν ἐμνήσθημεν, ἐπίσκοπος Λουγδούνου, καὶ Μόδεστος, καὶ Ὠριγένης, καὶ Ῥόδων, καὶ Ἀδαμάντιος, καὶ Ἱππόλυτος, καὶ ὁ Ἐμεσηνὸς Εὐσέβιος, καὶ πάντες ἄριστα καὶ σοφώτατα τῆς βλασφημίας τὴν λύτταν διήλεγξαν. Κϛʹ. -Περὶ Μάνεντος. Ὁ δὲ Μάνης Πέρσης μὲν ἦν, ὥς φασι, τὸ γένος, τῆς δὲ δουλείας ἐπὶ πλεῖστον εἵλκυσε τὸν ζυγὸν, Σκυθιανὸς δὲ δουλεύων προσηγορεύετο· ὃς κλη ρονόμος τῆς δεσποίνης γενόμενος, οὐκ ἠγάπησε παρ' ἐλπίδα πλουτήσας, οὐδὲ ὕμνησε τὸν δοτῆρα τῶν ἀγα θῶν, ἀλλ' εἰς βλασφημίαν καὶ δυσσεβῆ μυθολογίαν τὴν γλῶτταν ἐκίνησεν, ὄργανον τελειότατον γενόμε νος τοῦ τῆς ἀληθείας ἐχθροῦ. Οὗτος δύο ἀγεννήτους καὶ ἀϊδίους ἔφησεν εἶναι, Θεὸν καὶ Ὕλην, καὶ προσ ηγόρευσε τὸν μὲν Θεὸν Φῶς, τὴν δὲ Ὕλην Σκότος· καὶ τὸ μὲν Φῶς Ἀγαθὸν, τὸ δὲ Σκότος, Κακόν, ἐπιτέθεικε δὲ καὶ ἄλλα ὀνόματα. Τὸ μὲν γὰρ Φῶς ὠνόμασε δένδρον ἀγαθὸν, ἀγαθῶν πεπληρωμένον καρπῶν· τὴν δὲ Ὕλην, δένδρον κακὸν, συμβαίνοντας τῇ ῥίζῃ φέρον καρπούς. Ἀφεστηκέναι τῆς Ὕλης ἔφησε τὸν Θεὸν, καὶ παντάπασιν ἀγνοεῖν, καὶ αὐτὸν τὴν Ὕλην, καὶ τὴν Ὕλην αὐτόν· καὶ σχεῖν, τὸν μὲν Θεὸν, τά τε ἀρκτῷα μέρη, καὶ τὰ ἑῷα, καὶ τὰ ἑσπέρια, τὴν δὲ Ὕλην τὰ νότια· αἰῶσι δὲ πολλοῖς ὕστερον διαστα σιάσαι πρὸς ἑαυτὴν τὴν Ὕλην, καὶ τοὺς ταύτης καρποὺς πρὸς ἀλλήλους· τοῦ δὲ πολέμου συστάντος, καὶ τῶν μὲν διωκόντων, τῶν δὲ διωκομένων, μέχρι τῶν ὅρων τοῦ Φωτὸς αὐτοὺς ἀφικέσθαι, εἶτα τὸ Φῶς θεασαμένους, ἡσθῆναί τε ἐπ' αὐτῷ, καὶ θαυμάσαι, καὶ βουληθῆναι πασσυδεὶ κατ' αὐτοῦ στρατεῦσαι, καὶ ἁρπάσαι, καὶ κερᾶσαι τῷ Φωτὶ τὸ ἴδιον σκότος. Ὥρμησεν οὖν, ὡς ὁ ἀσύστατος, καὶ φλήναφος, καὶ ἀνόητος ἔφησε μῦθος, ἡ Ὕλη μετὰ τῶν δαιμόνων, καὶ τῶν εἰδώλων, καὶ τοῦ πυρὸς, καὶ τοῦ ὕδατος, κατὰ τοῦ φανέντος Φωτός. Ὁ Θεὸς δὲ, τὴν ἀθρόαν στρατείαν ὀῤῥωδήσας· οὐ γὰρ εἶχε, φησὶ, πῦρ, ἵνα κεραυνοῖς χρήσηται, καὶ σκηπτοῖς, οὔτε ὕδωρ, ἵνα κατακλυσμὸν ἐπενέγκῃ, οὐδὲ σίδηρον, ἢ ἄλλο τι ὅπλον· τοιόνδε τι μηχανᾶται. Μοῖράν τινα τοῦ Φωτὸς λαβὼν, οἷόν τι δέλεαρ καὶ ἄγκιστρον τῇ Ὕλῃ προσ έπεμψε· προσκειμένη δὲ ἐκείνη, καὶ ὑπὲρ αὐτὸ στρω θεῖσα, κατέπιε τὸ πεμφθὲν, καὶ προσεδέθη, καὶ καθ άπερ τινὶ περιεπάρη πάγῃ. Ἐντεῦθεν ἀναγκασθῆ ναί φασι τὸν Θεὸν δημιουργῆσαι τὸν κόσμον. Τὰ δὲ τοῦ κόσμου μέρη οὐκ αὐτοῦ λέγουσιν, ἀλλὰ τῆς Ὕλης εἶναι ποιήματα. Ἐδημιούργησε δὲ, διαλῦσαι αὐτῆς τὴν σύστασιν βουληθεὶς, καὶ εἰς εἰρήνην ἀγαγεῖν τὰ μαχόμενα, ὥστε κατὰ βραχὺ καὶ τὸ ἀνακραθὲν τῇ Ὕλῃ Φῶς ἐλευθερῶσαι. Καὶ τὸν ἄνθρωπον δὲ οὐχ ὑπὸ τοῦ Θεοῦ πλασθῆναι λέγουσιν, ἀλλ' ὑπὸ τοῦ τῆς Ὕλης ἄρχοντος· Σακλᾶν δὲ τοῦτον προσαγορεύουσιν· καὶ τὴν Εὔαν ὡσαύτως ὑπὸ τοῦ Σακλᾶ καὶ τοῦ Νεβ 83.380 ρὼδ γενέσθαι· καὶ τὸν μὲν Ἀδὰμ θηριόμορφον κτισθῆναι, τὴν δὲ Εὔαν ἄψυχον καὶ ἀκίνητον· τὴν δὲ ἀῤῥενικὴν παρθένον, ἣν τοῦ Φωτὸς ὀνομάζουσι θυγα τέρα, καὶ Ἰωὴλ προσαγορεύουσιν, μεταδοῦναί φασι τῇ