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accusing the one who made male and female for the generation of men; and they introduced abstinence from what are called by them animate things, being ungrateful to God who made all things. They also speak against the salvation of the first-formed man; and this has now been invented by them. Tatianus being the first to introduce this blasphemy; who, having been a hearer of Justin, as long as he was with him, brought forth nothing of the sort; but after his martyrdom, he departed from the Church, puffed up and elated by the conceit of being a teacher, as if he were superior to the rest, and he established his own type of school; fabulously inventing certain invisible Aeons, like the followers of Valentinus; and declaring marriage to be corruption and fornication, similarly to Marcion and Saturninus; and making up his own argument against the salvation of Adam. FROM the seeds of Valentinus l. Simon, the abomination of those called Barbeliotes, that is Borborians, or Naassenes, or Stratiotici, or Phibionites, has sprouted. For they supposed a certain indestructible Aeon in a virginal spirit, which they name Barbeloth ... And that Barbeloth l. Ennoia asked Prognosis from him. And when this came forth, and then asked again, there came forth Incorruption, then Eternal Life. And Barbeloth, rejoicing ... became pregnant, and gave birth to the Light. ... This, they say, having been anointed with the perfection of the Spirit ... was named Christ, and this Christ in turn announced Nous ... and he received f. l. put forth. And the Father added also Logos. Then Ennoia and Logos were paired, Incorruption and Christ, Eternal Life and Thelema, Nous and Prognosis ... Then again, they say, from Ennoia and Logos was put forth the Autogenes ... and with him, Aletheia; and another syzygy came to be, of Autogenes and Aletheia. .... And they say Autogenes put forth a perfect and true Man, whom they also call Adamas ... and with him was put forth also a perfect consort, Gnosis. From this again were revealed mother, father, and son; and from the Man and Gnosis sprouted a Tree; and this they also call Gnosis. 1.27.2 And from the first angel, they say, was put forth a holy Spirit, which they named Sophia and Prounikos. This one, they say ... desiring a consort ... brought forth a work, in which was Ignorance and Audacity; and this work they call Protarchon, and say that he is the maker of the creation. ... And this one, having been joined with Audacity, begot Kakia, and her parts. 1.28.1 But the Sethians, whom some name Ophianoi or Ophites, call the God of all things Anthropos, naming him in turn light, and calling him blessed and incorruptible, and affirming that he has his dwelling in Bythos. And his Ennoia ... they call Son of Man, and a second Man. And after this exists the holy Spirit; and below these ... four elements, water, darkness, abyss, chaos; and they call the Spirit female, and that it is borne upon the elements. And they say that the first Man and the second fell in love with the beauty of the Spirit ... and begot a light ... which they call Christ. ... but the female, being unable to bear the excess of the light ... overflowed ... and that Christ ... together with his mother was drawn up into the incorruptible Aeon, which they also call the true church .... 1.28.2 But the moisture of the light that gushed forth ... they say fell down ... and was called Sophia and Prounikos and Male-Female. And swimming through the waters ... it took from them a body ... and was weighed down, and was in danger of becoming submerged ... but it emerged, and from the body that enveloped it, the heaven was constructed ... And him they call son of Prounikos ... And he in turn put forth another son ... and from that one they say another was formed ... and the projections proceeded up to the number seven. 1.28.3 And by each of these one heaven was created, and each inhabits his own ... And they say the others were at variance with the first ... and he

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κατηγοροῦντες τοῦ ἄῤῥεν καὶ θῆλυ εἰς γένεσιν ἀνθρώπων πεποιηκότος· καὶ τῶν λεγομένων παρ' αὐτοῖς ἐμψύχων ἀποχὴν εἰσηγήσαντο, ἀχαριστοῦντες τῷ πάντα πεποιηκότι Θεῷ. Ἀντιλέγουσί τε τῇ τοῦ πρωτοπλάστου σωτηρίᾳ· καὶ τοῦτο νῦν ἐξευρέθη παρ' αὐτοῖς. Τατιάνου τινὸς πρώτως ταύτην εἰσενέγκαντος τὴν βλασφημίαν· ὃς Ἰουστίνου ἀκροατὴς γεγονὼς, ἐφόσον μὲν συνῆν ἐκείνῳ, οὐδὲν ἐξέφηνε τοιοῦτον· μετὰ δὲ τὴν ἐκείνου μαρτυρίαν ἀποστὰς τῆς Ἐκκλησίας, οἰήματι διδασκάλου ἐπαρθεὶς καὶ τυφωθεὶς ὡς διαφέρων τῶν λοιπῶν, ἴδιον χαρακτῆρα διδασκαλείου συνεστήσατο· Αἰῶνάς τινας ἀοράτους ὁμοίως τοῖς ἀπὸ Οὐαλεντίνου μυθολογήσας· τὸν γάμον τε φθορὰν καὶ πορνείαν παραπλησίως Μαρκίωνι καὶ Σατορνίνῳ ἀναγορεύσας· τῇ δὲ τοῦ Ἀδὰμ σωτηρίᾳ παρ' ἑαυτοῦ τὴν αἰτιολογίαν ποιησάμενος. ἘΚ τῶν Βαλεντίνου l. Σίμωνος σπερμάτων τὸ τῶν Βαρβηλιωτῶν, ἤγουν Βορβοριανῶν, ἢ Ναασσινῶν, ἢ Στρατιω τικῶν, ἢ Φημιονιτῶν καλουμένων ἐβλάστησε μῦσος. Ὑπέθεντο γὰρ Αἰῶνα τινὰ ἀνώλεθρον ἐν παρθενικῷ διάγοντι πνεύματι, ὁ Βαρβηλὼθ ὀνομάζουσι ... Τὴν δὲ Βαρβηλὼθ l. Ἔννοιαν αἰτῆσαι Πρόγνωσιν παρ' αὐτοῦ. Προελθούσης δὲ ταύτης, εἶτ' αὖθις αἰτησάσης, προελήλυθεν Ἀφθαρσία, ἔπειτα Αἰωνία Ζωή. Εὐφρανθεῖσαν δὲ τὴν Βαρβηλὼθ ... ἐγκύμονα γενέσθαι, καὶ ἀποτεκεῖν τὸ Φῶς. ... Τοῦτό φασι, τῇ τοῦ Πνεύματος χρισθὲν τελειότητι ... ὀνομασθῆναι Χριστὸν, οὗτος πάλιν ὁ Χριστὸς ἐπήγγειλεν Νοῦν ... καὶ ἔλαβεν f. l. προεβάλετο. Ὁ δὲ Πατὴρ προστέθεικε καὶ Λόγον. Εἶτα συνεζύγησαν Ἔννοια καὶ Λόγος, Ἀφθαρσία καὶ Χριστὸς, Ζωὴ Αἰωνία καὶ τὸ Θέλημα, ὁ Νοῦς καὶ ἡ Πρόγνωσις ... Ἔπειτα πάλιν ἐκ τῆς Ἐννοίας καὶ τοῦ Λόγου προβληθῆναί φασι τὸν Αὐτογενῆ ... καὶ σὺν αὐτῷ τὴν Ἀλήθειαν· καὶ γενέσθαι πάλιν συζυγίαν ἑτέραν Αὐτογενοῦς καὶ Ἀληθείας. .... Τὸν δὲ Αὐτογενῆ φασι προβαλέσθαι Ἄνθρωπον τέλειον καὶ ἀληθῆ, ὃν καὶ Ἀδάμαντα καλοῦσι ... προβεβλῆσθαι δὲ σὺν αὐτῷ καὶ ὁμόζυγα Γνῶσιν τελείαν. Ἐντεῦθεν πάλιν ἀναδειχθῆναι μητέρα, πατέρα, καὶ υἱόν· ἐκ δὲ τοῦ Ἀνθρώπου καὶ τῆς Γνώσεως βεβλαστηκέναι Ξύλον· Γνῶσιν δὲ καὶ τοῦτο προσαγορεύουσιν. 1.27.2 Ἐκ δὲ τοῦ πρώτου ἀγγέλου προβληθῆναι λέγουσι Πνεῦμα ἅγιον, ὁ Σοφίαν καὶ Προύνικον προσηγόρευσαν. Ταύτην φασὶν ... ἐφιεμένην ὁμόζυγος ... ἔργον ἀποκυῆσαι, ἐν ᾧ ἦν Ἄγνοια καὶ Αὐθάδεια· τὸ δὲ ἔργον τοῦτο, Πρωτάρχοντα καλοῦσι, καὶ αὐτὸν εἶναι λέγουσι τῆς κτίσεως ποιητήν. ... Τοῦτον δὲ τῇ Αὐθαδείᾳ συναφθέντα, τὴν Κακίαν ἀπογεννῆσαι, καὶ τὰ ταύτης μόρια. 1.28.1 ΟΙ δὲ Σηθιανοὶ οὓς Ὀφιανοὺς ἢ Ὀφίτας τίνες ὀνομάζουσιν, Ἄνθρωπον καλοῦσι τὸν τῶν ἁπάντων Θεὸν, φῶς αὐτὸν πάλιν ἐπονομάζοντες, καὶ μακάριον καὶ ἄφθαρτον ἀποκαλοῦντες, καὶ ἐν Βυθῷ τὴν οἴκησιν ἔχειν διαβεβαιούμενοι. Τὴν δὲ Ἔννοιαν αὐτοῦ ... Υἱὸν Ἀνθρώπου καλοῦσι, καὶδεύτερον Ἄνθρωπον. Μετὰ δὲ τοῦτον ὑπάρχειν τὸ ἅγιον Πνεῦμα· κάτω δὲ τούτων ... τέσσαρα στοιχεῖα, ὕδωρ, σκότος, ἄβυσσον, χάος· θῆλυ δὲ τὸ Πνεῦμα καλοῦσι, καὶ τοῖς στοιχείοις ἐπιφέρεσθαι. Ἐρασθῆναι δέ φασι τὸν πρῶτον Ἄνθρωπον, καὶ τὸν δεύτερον, τῆς ὥρας τοῦ Πνεύματος ... καὶ παιδοποιῆσαι φῶς ... ὁ καλοῦσι Χριστόν. ... μὴ δυνηθεῖσαν δὲ βαστάσαι τὴν θήλειαν τοῦ φωτὸς τὴν ὑπερβολὴν ... ὑπερβλύσαι ... καὶ τὸν μὲν Χριστὸν ... σὺν τῇ μητρὶ εἰς τὸν ἄφθαρτον ἀνασπασθῆναι Αἰῶνα, ἣν καὶ ἀληθινὴν ἐκκλησίαν καλοῦσι .... 1.28.2 Τὴν δὲ ἀναβλυσθεῖσαν τοῦ φωτὸς ἰκμάδα ... ἐκπεσεῖν κάτω φασι ... καὶ κληθῆναι Σοφίαν καὶ Προύνικον καὶ Ἀῤῥενόθηλυν. ∆ιανηχομένην δὲ ἐν τοῖς ὕδασι ... προσλαβεῖν μὲν ἐξ αὐτῶν σῶμα ... καὶ βαρυνθῆναι, καὶ ὑποβρύχιον κινδυ νεῦσαι γενέσθαι ... ἀναδύναι δὲ, καὶ ἐκ τοῦ περικειμένου σώματος κατασκευάσθαι τὸν οὐρανόν ... Ἐκεῖνον δὲ υἱὸν τοῦ Προυνίκου καλοῦσι ... Κᾀκεῖνος δὲ πάλιν ἄλλον υἱὸν προεβάλετο ... καὶ ἐξ ἐκείνου συστῆναι λέγουσιν ἕτερον ... καὶ μέχρι τοῦ ἑπτὰ ἀριθμοῦ προβῆναι τὰς προβολάς. 1.28.3 Ὑφ' ἑκάστου δὲ τούτων ἕνα οὐρανὸν δημιουργηθῆναι, καὶ ἕκαστον οἰκεῖν τὸν οἰκεῖον ... ∆ιαστασιάσαι δέ φασι τοὺς ἄλλους πρὸς τὸν πρῶτον ... τὸν δὲ