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to do your things l. those who cooperate [do] what they wish as free men; for they say that they are saved according to his grace; for there is no cause for judgment if someone acts badly, for he is not evil by nature, but by convention. For, he says, the angels who made the world established whatever they wished, thinking to enslave their hearers through such words. By nature l. And again they say that the world will be dissolved for the redemption of their own people. 1.16.3 The disciples of this man therefore l. they perform magic rites and incantations; and they send love-potions and charms and the so-called dream-sending demons to disturb whom they wish. But they also practice [the use of] the so-called familiars. Familiars and dream-senders, but also whatever curious arts they diligently practice. And they have an image of Simon in the form of Zeus, and of Helen in the form of Athena, and they worship these, calling the one lord, and the other lady. 1.18.1 This one having made angels, archangels, powers, authorities. And that the world was created by certain seven angels, and all things in it, and that man is a creation of angels, when a commanding voice l. a shining image appeared from above, which, he says, they were not able to seize because it immediately ran back up above, they commanded themselves, saying: Let us make man in our image and likeness; when this was done, he says, and the creation was not able to stand upright because of the weakness of the angels, but writhed like a worm, the power above, pitying it because it had been made in her likeness, sent a spark of life, which raised man up, and made him live. This spark of life, therefore, he says, runs back after death to what is kindred to it, and the rest [of man], from which he was made, is resolved into those things, and he supposed the Father Savior to be unbegotten, and bodiless and without form, and to have appeared as a man in semblance; and he says that the God of the Jews is one of the angels; and for this reason l. because the Father wished to destroy all the rulers, Christ came for the destruction of the God of the Jews, and for the salvation of those who obey him; and these are they who have the spark of life in them. For he said that two races of men were formed by the angels, the one wicked and the other good; and since the demons helped the wicked, the Savior came for the destruction of worthless men and demons, but for the salvation of the good. And he says that to marry and beget children is from Satan. And most of his followers also abstain from animate things, through this feigned continence. And the prophecies, some were spoken by the world-making angels, and some by Satan, whom they also supposed to be an angel opposing the cosmic ones, l. he supposed, the world-makers, and especially the God of the Jews Int. to the G. of the J. These things, then, Saturninus. CARPOCRATES says that the world and the things in it were made by angels much inferior to the unbegotten Father; and that Jesus was born of Joseph, and having become like other men, he became more righteous than the rest, and his soul, having become strong and pure, remembered the things seen perhaps l. the things seen by it in its revolution with the unbegotten God, and for this reason a power was sent down to him from that one, so that through it he might be able to escape the world-makers; which, having passed through all things and having been liberated in all, ascended to him, embracing those things similar to itself. And they say that the soul of Jesus, having been lawfully trained in Jewish customs, despised them, and because of this performed powers, Int. had attained, through which he abolished the passions inherent in men for punishment. Therefore, the soul which is able, like that of Christ, to despise the world-making rulers, likewise receives power to do similar things; wherefore they have also come to this pitch of pride, Epiph. having driven, so that themselves l. they say that some are like Jesus, and others even more powerful, and some even

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πράσσειν τὰ σὰ l. τοὺς συμπράσσοντας ἃ βούλονται ὡς ἐλευθέρους· κατὰ γὰρ τὴν αὐτοῦ χάριν σώζεσθαι αὐτοὺς φάσκουσι· μηδὲν γὰρ εἶναι αἴτιον δίκης εἰ πράξει τις κακῶς, οὐ γάρ ἐστι φύσει κακὸς, ἀλλὰ θέσει. Ἔθεντο γάρ φησιν οἱ ἄγγελοι οἱ τὸν κόσμον ποιήσαντες ὅσα ἐβούλοντο, διὰ τῶν τοιούτων λόγων δουλοῦν νομίζοντες τοὺς αὐτῶν ἀκούοντας. Φύσιν δὲ l. Λυθῆναι δὲ αὖθις λέγουσι τὸν κόσμον ἐπὶ λυτρώσει τῶν ἰδίων ἀνθρώπων. 1.16.3 Οἱ οὖν τούτου μαθηταὶ l. μαθητὰς μαγείαις ἐπιτελοῦσι καὶ ἐπαοιδαῖς· φίλτρα τε καὶ ἀγώγιμα καὶ τοὺς λεγομένους ὀνειροπόμπους δαίμονας ἐπιπέμπουσι πρὸς τὸ ταράσσειν οὓς βούλονται. Ἀλλὰ καὶ παρέδρους τοὺς λεγομένους ἀσκοῦσιν. Παρέδρους καὶ ὀνειροπόμπους, ἀλλὰ καὶ περίεργα ὅσα ἐμμελῶς ἀσκοῦσιν. Εἰκόνα τε τοῦ Σίμωνος ἔχουσιν εἰς ∆ιὸς μορφὴν, καὶ τῆς Ἑλένης ἐν μορφῇ Ἀθηνᾶς, καὶ ταύτας προσκυνοῦσι, τὸν μὲν καλοῦντες κύριον, τὴν δὲ κυρίαν. 1.18.1 Τοῦτον ποιήσαντα ἀγγέλους, ἀρχαγγέλους, δυνάμεις, ἐξουσίας. Ἀπὸ δὲ ἑπτά τινων ἀγγέλων τὸν κόσμον γεγενῆσθαι, καὶ πάντα τὰ ἐν αὐτῷ, καὶ τὸν ἄνθρωπον δὲ ἀγγέλων εἶναι ποίημα, ἄνωθεν ἀπὸ τῆς αὐθεντίας φωνῆς l. φαεινῆς εἰκόνος ἐπιφανείσης, ἣν κατασχεῖν μὴ δυνηθέντες διὰ τὸ παραχρῆμά φησιν ἀναδραμεῖν ἄνωθεν, ἐκέλευσαν ἑαυτοῖς λέγοντες· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν· οὗ γενομένου, φησὶν, καὶ μὴ δυναμένου ἀνορθοῦσθαι τοῦ πλάσματος διὰ τὸ ἀδρανὲς τῶν ἀγγέλων, ἀλλὰ ὡς σκώληκος σκαρίζοντος, οἰκτείρασα αὐτὸν ἡ ἄνω δύναμις διὰ τὸ ἐν ὁμοιώματι αὐτῆς γεγονέναι, ἔπεμψε σπινθῆρα ζωῆς, ὃς διήγειρε τὸν ἄνθρωπον, καὶ ζῆν ἐποίησε. Τοῦτον οὖν τὸν σπινθῆρα τῆς ζωῆς μετὰ τὴν τελευτὴν ἀνατρέχειν πρὸς τὰ ὁμόφυλα λέγει, καὶ τὰ λοιπὰ, ἐξ ὧν ἐγένετο, εἰς ἐκεῖνα ἀναλύεσθαι, τὸν δὲ Πατέρα Σωτῆρα ἀγέννητον ὑπέθετο, καὶ ἀσώματον καὶ ἀνείδεον, δοκήσει δὲ ἐπιπεφηνέναι ἄνθρωπον· καὶ τὸν τῶν Ἰουδαίων Θεὸν ἕνα τῶν ἀγγέλων εἶναί φησι· καὶ διὰ τοῦτο l. τὸ βούλεσθαι τὸν Πατέρα καταλῦσαι πάντας τοὺς ἄρχοντας, παραγενέσθαι τὸν Χριστὸν ἐπὶ καταλύσει τοῦ τῶν Ἰουδαίων Θεοῦ, καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων αὐτῷ· εἶναι δὲ τούτους ἔχοντας τὸν σπινθῆρα τῆς ζωῆς ἐν αὐτοῖς. ∆ύο γὰρ γένη τῶν ἀνθρώπων ὑπὸ τῶν ἀγγέλων πεπλάσθαι ἔφη, τὸν μὲν πονηρὸν τὸν δὲ ἀγαθόν· καὶ ἐπειδὴ οἱ δαίμονες τοῖς πονηροῖς ἐβοήθουν, ἐληλυθέναι τὸν Σωτῆρα ἐπὶ καταλύσει τῶν φαύλων ἀνθρώπων καὶ δαιμόνων, ἐπὶ σωτηρίᾳ δὲ τῶν ἀγαθῶν. Τὸ δὲ γαμεῖν καὶ γεννᾶν ἀπὸ τοῦ σατανᾶ φησὶν εἶναι. Οἱ πλείους τε τῶν ἀπ' ἐκείνου καὶ ἐμψύχων ἀπέχονται, διὰ τῆς προσποιήτου ταύτης ἐγκρατείας. Τὰς δὲ προφητείας, ἃς μὲν ἀπὸ τῶν κοσμοποιῶν ἀγγέλων λελαλῆσθαι, ἃς δὲ ἀπὸ τοῦ σατανᾶ, ὃν καὶ αὐτὸν ἄγγελον ἀντιπράττοντα τοῖς κοσμικοῖς ὑπέθεντο, l. κοσμοποίοις ὑπέθετο, μάλιστα δὲ τὸν τῶν Ἰουδαίων Θεόν Int. τῷ τ. Ἰ. Θεῷ. Ταῦτα μὲν οὖν ὁ Σατορνεῖλος. ΚΑΡΠΟΚΡΑΤΗΣ τὸν μὲν κόσμον καὶ τὰ ἐν αὐτῷ ὑπὸ ἀγγέλων πολὺ ὑποβεβηκότων τοῦ ἀγεννήτου Πατρὸς γεγενῆσθαι λέγει· τὸν δὲ Ἰησοῦν ἐξ Ἰωσὴφ γεγενῆσθαι, καὶ ὅμοιον τοῖς ἀνθρώποις γεγονότα, δικαιότερον τῶν λοιπῶν γενέσθαι, τὴν δὲ ψυχὴν αὐτοῦ εὔτονον καὶ καθαρὰν γεγονυῖαν, διαμνημονεῦσαι τὰ ὁρατὰ μὲν forte l. ὁρώμενα αὐτῇ ἐν τῇ μετὰ τοῦ ἀγεννήτου Θεοῦ περιφορᾷ, καὶ διὰ τοῦτο ὑπ' ἐκείνου αὐτῷ καταπεμφθῆναι δύναμιν, ὅπως τοὺς κοσμοποιοὺς ἐκφυγεῖν δι' αὐτῆς δυνηθῇ· ἣν καὶ διὰ πάντων χωρήσασαν ἐν πᾶσί τε ἐλευθερωθεῖσαν ἀνεληλυθέναι πρὸς αὐτὸν, τὰ ὅμοια αὐτῆς ἀσπαζομένην. Τὴν δὲ τοῦ Ἰησοῦ λέγουσι ψυχὴν ἐννόμως ἠσκημένην ἐν Ἰουδαϊκοῖς ἔθεσι, καταφρονῆσαι αὐτῶν, καὶ διὰ τοῦτο δυνάμεις ἐπιτετελεκέναι, Int. ἐπιτετυχηκέναι, δι' ὧν κατήργησε τὰ ἐπὶ κολάσει πάθη προσόντα τοῖς ἀνθρώποις. Τὴν οὖν ὁμοίως ἐκείνῃ τῇ τοῦ Χριστοῦ ψυχῇ δυναμένην καταφρονῆσαι τῶν κοσμοποιῶν ἀρχόντων, ὁμοίως λαμβάνειν δύναμιν πρὸς τὸ πρᾶξαι τὰ ὅμοια· διὸ καὶ εἰς τοῦτο τὸ τῦφος κατεληλύθασιν, Epiph. ἐληλακότες, ὥστε αὑτοὺς l. τοὺς μὲν ὁμοίους αὐτῷ εἶναι λέγουσι τῷ Ἰησοῦ, τοὺς δὲ καὶ ἔτι δυνατωτέρους, τινὰς δὲ καὶ