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to teach chastity by nature, and that his son remained unmarried, and his daughters virgins. From these things, those who practice the aforementioned licentiousness are not least refuted for falsely naming themselves from his designation. Against these also the aforesaid Clement wrote, and Irenaeus, and Origen, and Hippolytus the bishop and martyr. II. -Concerning the Montanists. The heresy called Phrygian was started by Montanus, who came from a certain village situated there, called Ardabau. This man, driven mad by love of power, called himself the Paraclete, and made two prophetesses, Priscilla and 83.404 Maximilla, and called their writings prophetic books, and named the village of Pepuza Jerusalem. He also made laws to dissolve marriage, and introduced new fasts contrary to the custom of the Church. But he did not corrupt the doctrine of the divine Trinity, and he held the same doctrines as we do concerning the creation of the world. Those who are attached to his teaching are called Montanists from him, and they are called Phrygians from the nation, and Pepuzians from the village which he named Jerusalem. The prophecies of Priscilla and Maximilla are honored by them above the divine Gospel. Concerning the mysteries, some circulate certain rumors, but they do not agree, but call the accusation slander. Some of them, like Sabellius, denied the three hypostases of the Godhead, saying that the same is Father, and Son, and Holy Spirit, similarly to Noetus of Asia. Against these wrote Apollinarius, who became bishop of the holy city in Phrygia, a praiseworthy man, who in addition to his knowledge of divine things had also acquired a secular education. Likewise also Miltiades, and Apollonius, and other writers. Against Proclus, a leader of the same heresy, wrote Gaius, whom we also mentioned before. III. -Concerning Noetus of Smyrna. Noetus was a Smyrnean by birth, and he revived the heresy which a certain Epigonus, so called, first brought forth, and Cleomenes, having received it, confirmed. These are the main points of the heresy. They say there is one God and Father, the creator of all things; invisible when he wishes, and visible when he wills; and the same is invisible and visible, and begotten and unbegotten; unbegotten from the beginning, but begotten when he willed to be born of a Virgin; impassible and immortal, and again passible and mortal. For being impassible, he says, he willingly endured the passion of the cross. They call this one both Son and Father, 83.405 being called this or that according to need. Those who embraced this heresy were called Noetians. After Noetus, Callistus championed this, he too devising certain additions to the impiety of the doctrine. IV. -Concerning the Quartodecimans. The heresy of the Quartodecimans has this premise. They say that the evangelist John, when he preached in Asia, taught them to celebrate the feast of Passover on the fourteenth day of the moon; but having poorly understood the apostolic tradition, they do not wait for the day of the Lord's resurrection, but

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φύσιν ἁγνείαν ἐκπαιδεῦσαι, καὶ τὸν μὲν υἱὸν ἠΐθεον διαμεῖναι, τὰς δὲ θυγατέρας παρθένους. Ἐξ ὧν οὐχ ἥκιστα διελέγχονται ψευδῶς σφᾶς αὐτοὺς ἐκ τῆς τοῦδε προσηγορίας ἐπονομάζον τες οἱ τὴν προῤῥηθεῖσαν ἀκολασίαν ἐπιτηδεύοντες. Κατὰ τούτων καὶ ὁ προῤῥηθεὶς συνέγραψε Κλήμης, καὶ Εἰρηναῖος, καὶ Ὡριγένης, καὶ Ἱππόλυτος ὁ ἐπίσκοπος καὶ μάρτυρ. Βʹ. -Περὶ Μοντανιστῶν. Τῆς δὲ κατὰ Φρύγας καλουμένης αἱρέσεως ἤρξατο Μοντανὸς, ἀπὸ κώμης τινὸς ἐκεῖ διακειμένης ὁρμώ μενος, Ἀρδαβᾶν καλουμένης. Οὗτος οἰστρηθεὶς ἔρωτι φιλαρχίας Παράκλητον ἑαυτὸν προσηγόρευσε, καὶ προφήτιδας ἐποιήσατο δύο, Πρίσκιλλαν καὶ 83.404 Μαξιμίλλαν, καὶ τὰ τούτων συγγράμματα προφητι κὰς προσηγόρευσε βίβλους, Πέπουζαν δὲ τὴν κώμην ὠνόμασεν Ἱερουσαλήμ. Οὗτος καὶ γάμον διαλύειν ἐνομοθέτησε, καὶ νηστείας καινὰς παρὰ τὸ τῆς Ἐκκλησίας ἐπεισήγαγεν ἔθος. Τὸν δὲ περὶ τῆς θείας Τριάδος οὐκ ἐλυμήνατο λόγον, καὶ τὰ περὶ τῆς τοῦ κόσμου δημιουργίας ὁμοίως ἡμῖν ἐδογμάτι σεν. Οἱ δὲ τῆς τούτου διδασκαλίας ἐξηρτημένοι, καλοῦνται μὲν ἀπὸ τούτου Μοντανισταὶ, καλοῦνται δὲ κατὰ Φρύγας ἀπὸ τοῦ ἔθνους, Πεπουζιανοὶ δὲ ἀπὸ τῆς κώμης, ἣν Ἱερουσαλὴμ ἐκεῖνος ὠνόμα σεν. Αἱ δὲ τῆς Πρισκίλλης καὶ Μαξιμίλλης προ φητεῖαι ὑπὲρ τὸ θεῖον Εὐαγγέλιον τετίμηνται παρ' αὐτοῖς. Περὶ δὲ τῶν μυστηρίων τινὲς μὲν θρυλλοῦσί τινα, ἐκεῖνοι δὲ οὐ συνομολογοῦσιν, ἀλλὰ συκοφαντίαν τὴν κατηγορίαν καλοῦσι. Τινὲς δὲ αὐτῶν τὰς τρεῖς ὑποστάσεις τῆς θεότητος Σαβελλίῳ παραπλησίως ἠρνήσαντο, τὸν αὐτὸν εἶναι λέγοντες, καὶ Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, παρα πλησίως τῷ Ἀσιανῷ Νοητῷ. Κατὰ τούτων συνέγρα ψεν Ἀπολινάριος, ὁ τῆς κατὰ Φρυγίαν ἱερᾶς πόλεως ἐπίσκοπος γεγονὼς, ἀνὴρ ἀξιέπαινος, καὶ πρὸς τῇ γνώσει τῶν θείων καὶ τὴν ἔξωθεν παιδείαν προσειληφώς. Ὡσαύτως δὲ καὶ Μιλτιάδης, καὶ Ἀπολλώνιος, καὶ ἕτεροι συγγραφεῖς. Κατὰ δὲ Πρόκλου τῆς αὐτῆς αἱρέσεως προστατεύ σαντος συνέγραψε Γάϊος, οὗ καὶ πρόσθεν ἐμνήσθημεν. Γʹ. -Περὶ Νοητοῦ τοῦ Σμυρναίου. Ὁ δὲ Νοητὸς Σμυρναῖος μὲν ἦν τὸ γένος, ἀνενεώσατο δὲ τὴν αἵρεσιν, ἢν Ἐπίγονος μέν τις οὕτω καλούμενος ἀπεκύησε πρῶτος, Κλεο μένης δὲ παραλαβὼν ἐβεβαίωσε. Ταῦτα δέ ἐστι τῆς αἱρέσεως τὰ κεφάλαια. Ἕνα φασὶν εἶναι Θεὸν καὶ Πατέρα, τῶν ὅλων δημιουργόν· ἀφανῆ μὲν ὅταν ἐθέλῃ, φαινόμενον δὲ ἡνίκα ἂν βούληται· καὶ τὸν αὐτὸν ἀόρατον εἶναι καὶ ὁρώμενον, καὶ γεννητὸν καὶ ἀγέννητον· ἀγέννητον μὲν ἐξ ἀρχῆς, γεννητὸν δὲ ὅτε ἐκ Παρθένου γεννηθῆναι ἠθέλησε· ἀπαθῆ καὶ ἀθά νατον, καὶ πάλιν αὖ παθητὸν καὶ θνητόν. Ἀπαθὴς γὰρ ὢν, φησὶ, τὸ τοῦ σταυροῦ πάθος ἐθελήσας ὑπέμεινε. Τοῦτον καὶ Υἱὸν ὀνομάζουσι καὶ Πατέρα, 83.405 πρὸς τὰς χρείας τοῦτο κἀκεῖνο καλούμενον. Νοητια νοὶ προσηγορεύθησαν οἱ τήνδε τὴν αἵρεσιν στέρξαντες. Ταύτης μετὰ τὸν Νοητὸν ὑπερήσπισε Κάλλιστος, ἐπιθήκας τινὰς καὶ οὗτος ἐπινοήσας τῇ δυσσεβείᾳ τοῦ δόγματος. ∆ʹ. -Περὶ Τεσσαρεσκαιδεκατιτῶν. Ἡ δὲ τῶν Τεσσαρεσκαιδεκατιτῶν αἵρεσις ταύτην ὑπόθεσιν ἔχει. Φασὶ τὸν εὐαγγελιστὴν Ἰωάννην, ἐν τῇ Ἀσίᾳ κηρύξαντα, διδάξαι αὐτοὺς ἐν τῇ τεσσαρεσ καιδεκάτῃ τῆς σελήνης ἐπιτελέσαι τοῦ Πάσχα τὴν ἑορτήν· κακῶς δὲ τὴν ἀποστολικὴν νενοηκότες παρά δοσιν, τὴν τῆς Κυριακῆς ἀναστάσεως οὐκ ἀναμέ νουσιν ἡμέραν, ἀλλὰ