Chapter II.—Naasseni Ascribe Their System, Through Mariamne, to James the Lord’s Brother; Really Traceable to the Ancient Mysteries; Their Psychology as Given in the “Gospel According to Thomas;” Assyrian Theory of the Soul; The Systems of the Naasseni and the Assyrians Compared; Support Drawn by the Naasseni from the Phrygian and Egyptian Mysteries; The Mysteries of Isis; These Mysteries Allegorized by the Naasseni.

These are the heads of very numerous discourses which (the Naassene) asserts James the brother of the Lord handed down to Mariamne.307    The Abbe Cruice observes that we have here another proof that the Philosophumena is not the work of Origen, who in his Contra Celsum mentions Mariamne, but professes not to have met with any of his followers (see Contr. Cels., lib. v. p. 272, ed. Spenc.). This confirms the opinion mostly entertained of Origen, that neither the bent of his mind nor the direction of his studies justify the supposition that he would write a detailed history of heresy. In order, then, that these impious (heretics) may no longer belie Mariamne or James, or the Saviour Himself, let us come to the mystic rites (whence these have derived their figment),—to a consideration, if it seems right, of both the Barbarian and Grecian (mysteries),—and let us see how these (heretics), collecting together the secret and ineffable mysteries of all the Gentiles, are uttering falsehoods against Christ, and are making dupes of those who are not acquainted with these orgies of the Gentiles. For since the foundation of the doctrine with them is the man Adam, and they say that concerning him it has been written, “Who shall declare his generation?”308    Isa. liii. 8. learn how, partly deriving from the Gentiles the undiscoverable and diversified309    Or ἀδιάφορον, equivocal. generation of the man, they fictitiously apply it to Christ.

“Now earth,”310    This has been by the best critics regarded as a fragment of a hymn of Pindar’s on Jupiter Ammon. Schneidewin furnishes a restored poetic version of it by Bergk. This hymn, we believe, first suggested to M. Miller an idea of the possible value and importance of the ms. of The Refutation brought by Minöides Mynas from Greece. say the Greeks, “gave forth a man, (earth) first bearing a goodly gift, wishing to become mother not of plants devoid of sense, nor beasts without reason, but of a gentle and highly favoured creature.” “It, however, is difficult,” (the Naassene) says, “to ascertain whether Alalcomeneus,311    The usual form is Alalcomenes. He was a Bœoian Autocthon. first of men, rose upon the Bœotians over Lake Cephisus; or whether it were the Idæan Curetes, a divine race; or the Phrygian Corybantes, whom first the sun beheld springing up after the manner of the growth of trees; or whether Arcadia brought forth Pelasgus, of greater antiquity than the moon; or Eleusis (produced) Diaulus, an inhabitant of Raria; or Lemnus begot Cabirus, fair child of secret orgies; or Pallene (brought forth) the Phlegræan Alcyoneus, oldest of the giants. But the Libyans affirm that Iarbas, first born, on emerging from arid plains, commenced eating the sweet acorn of Jupiter. But the Nile of the Egyptians,” he says, “up to this day fertilizing mud, (and therefore) generating animals, renders up living bodies, which acquire flesh from moist vapour.” The Assyrians, however, say that fish-eating Oannes312    Or, “Iannes.” The Abbe Cruice refers to Berosus, Chald. Hist., pp. 48, 49, and to his own dissertation (Paris, 1844) on the authority to be attached to Josephus, as regards the writers adduced by him in his treatise Contr. Apion. was (the first man, and) produced among themselves. The Chaldeans, however, say that this Adam is the man whom alone earth brought forth. And that he lay inanimate, unmoved, (and) still as a statue; being an image of him who is above, who is celebrated as the man Adam,313    The Rabbins, probably deriving their notions from the Chaldeans, entertained the most exaggerated ideas respecting the perfection of Adam. Thus Gerson, in his Commentary on Abarbanel, says that “Adam was endued with the very perfection of wisdom, and was chief of philosophers, that he was an immediate disciple of the Deity, also a physician and astrologer, and the originator of all the arts and sciences.” This spirit of exaggeration passed from the Jews to the Christians (see Clementine Homilies, ii.). Aquinas (Sum. Theol., pars i. 94) says of Adam, “Since the first man was appointed perfect, he ought to have possessed a knowledge of everything capable of being ascertained by natural means.” having been begotten by many powers, concerning whom individually is an enlarged discussion.

In order, therefore, that finally the Great Man from above may be overpowered, “from whom,” as they say, “the whole family named on earth and in the heavens has been formed, to him was given also a soul, that through the soul he might suffer; and that the enslaved image may be punished of the Great and most Glorious and Perfect Man, for even so they call him. Again, then, they ask what is the soul, and whence, and what kind in its nature, that, coming to the man and moving him,314    Or, “vanquishing him” (Roeper). it should enslave and punish the image of the Perfect Man. They do not, however, (on this point) institute an inquiry from the Scriptures, but ask this (question) also from the mystic (rites). And they affirm that the soul is very difficult to discover, and hard to understand; for it does not remain in the same figure or the same form invariably, or in one passive condition, that either one could express it by a sign, or comprehend it substantially.

But they have these varied changes (of the soul) set down in the gospel inscribed “according to the Egyptians.”315    This is known to us only by some ancient quotations. The Naasseni had another work of repute among them, the “Gospel according to Thomas.” Bunsen conjectures that the two “Gospels” may be the same. They are, then, in doubt, as all the rest of men among the Gentiles, whether (the soul) is at all from something pre-existent, or whether from the self-produced (one),316    αὐτογενοῦς.  Miller has αὐτοῦ γένους, which Bunsen rejects in favour of the reading “self-begotten.” or from a widespread Chaos. And first they fly for refuge to the mysteries of the Assyrians, perceiving the threefold division of the man; for the Assyrians first advanced the opinion that the soul has three parts, and yet (is essentially) one. For of soul, say they, is every nature desirous, and each in a different manner. For soul is cause of all things made; all things that are nourished, (the Naassene) says, and that grow, require soul. For it is not possible, he says, to obtain any nourishment or growth where soul is not present. For even stones, he affirms, are animated, for they possess what is capable of increase; but increase would not at any time take place without nourishment, for it is by accession that things which are being increased grow, but accession is the nourishment of things that are nurtured. Every nature, then, (the Naasene) says, of things celestial, and earthly, and infernal, desires a soul.  And an entity of this description the Assyrians call Adonis or Endymion;317    Schneidewin considers that there have been left out in the ms. the words “or Attis” after Endymion. Attis is subsequently mentioned with some degree of particularity. and when it is styled Adonis, Venus, he says, loves and desires the soul when styled by such a name. But Venus is production, according to them.  But whenever Proserpine or Cora becomes enamoured with Adonis, there results, he says, a certain mortal soul separated from Venus (that is, from generation). But should the Moon pass into concupiscence for Endymion, and into love of her form, the nature,318    Or, “creation.” he says, of the higher beings requires a soul likewise. But if, he says, the mother of the gods emasculate Attis,319    Or, “Apis.” See Diodorus Siculus, iii. 58, 59. Pausanias, vii. 20, writes the word Attes. See also Minucius Felix, Octav., cap. xxi. and herself has this (person) as an object of affection, the blessed nature, he says, of the supernal and everlasting (beings) alone recalls the male power of the soul to itself.

For (the Naassene) says, there is the hermaphrodite man. According to this account of theirs, the intercourse of woman with man is demonstrated, in conformity with such teaching, to be an exceedingly wicked and filthy (practice).320    Or, “forbidden.” For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male,321    Gal. iii. 28, and Clement’s Epist. ad Rom., ii. 12. [This is the apocryphal Clement reserved for vol. viii. of this series. See also same text, Ignatius, vol. i. p. 81.] but a new creature,322    See 2 Cor. v. 17; Gal. vi 15. a new man, which is hermaphrodite.  As to where, however, they use the expression “above,” I shall show when I come to the proper place (for treating this subject). But they assert that, by their account, they testify that Rhea is not absolutely isolated, but—for so I may say—the universal creature; and this they declare to be what is affirmed by the Word. “For the invisible things of Him are seen from the creation of the world, being understood by the things that are made by Him, even His eternal power and Godhead, for the purpose of leaving them without excuse. Wherefore, knowing God, they glorified Him not as God, nor gave Him thanks; but their foolish heart was rendered vain. For, professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into images of the likeness of corruptible man, and of birds, and four-footed beasts, and creeping things. Wherefore also God gave them up unto vile affections; for even their women did change the natural use into that which is against nature.” What, however, the natural use is, according to them, we shall afterwards declare. “And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly”—now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes,—“and receiving in themselves that recompense of their error which was meet.”323    Rom. i. 20–27. For in these words which Paul has spoken they say the entire secret of theirs, and a hidden mystery of blessed pleasure, are comprised. For the promise of washing is not any other, according to them, than the introduction of him that is washed in, according to them, life-giving water, and anointed with ineffable324    ἀλάλῳ; some read ἄλλῳ. ointment (than his introduction) into unfading bliss.

But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature—concealed, and yet at the same time disclosed—of things that have been, and are coming into existence, and moreover will be,—(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man.325    Luke xvii. 21. And concerning this (nature) they hand down an explicit passage, occurring326    These words do not occur in the “Gospel of Thomas concerning the Saviour’s infancy,” as given by Fabricius and Thilo. in the Gospel inscribed according to Thomas,327    The Abbe Cruice mentions the following works as of authority among the Naasseni, and from whence they derived their system:  The Gospel of Perfection, Gospel of Eve, The Questions of Mary, Concerning the Offspring of Mary, The Gospel of Philip, The Gospel according to (1) Thomas, (2) the Egyptians.  (See Epiphanius, Hæres., c. xxvi., and Origen, Contr. Cels., vi. 30, p. 296, ed. Spenc.) These heretics likewise make use of the Old Testament, St. John’s Gospel, and some of the Pauline epistles. expressing themselves thus: “He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest.” This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: “A child of seven years is half of a father.” And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates,328    Miller refers to Littré, Traduct. des Œuvres d’Hippocrate, t. i. p. 396. that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. This, with them, is the ineffable and mystical Logos. They assert, then, that the Egyptians, who after the Phrygians,329    See Herodotus, ii. 2, 5. it is established, are of greater antiquity than all mankind, and who confessedly were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods, as well as the species and energies (of things), have the sacred and august, and for those who are not initiated, unspeakable mysteries of Isis. These, however, are not anything else than what by her of the seven dresses and sable robe was sought and snatched away, namely, the pudendum of Osiris. And they say that Osiris is water.330    See Origen, Contr. Cels., v. 38 (p. 257, ed. Spenc.). But the seven-robed nature, encircled and arrayed with seven mantles of ethereal texture—for so they call the planetary stars, allegorizing and denominating them ethereal331    Or, “brilliant.” robes,—is as it were the changeable generation, and is exhibited as the creature transformed by the ineffable and unportrayable,332    Or, “untraceable.” and inconceivable and figureless one.  And this, (the Naassene) says, is what is declared in Scripture, “The just will fall seven times, and rise again.”333    Prov. xxiv. 16; Luke xvii. 4. For these falls, he says, are the changes of the stars, moved by Him who puts all things in motion.

They affirm, then, concerning the substance334    Or, “spirit.” of the seed which is a cause of all existent things, that it is none of these, but that it produces and forms all things that are made, expressing themselves thus: “I become what I wish, and I am what I am: on account of this I say, that what puts all things in motion is itself unmoved. For what exists remains forming all things, and nought of existing things is made.”335    See Epiphanius, Hæres., xxvi. 8. He says that this (one) alone is good, and that what is spoken by the Saviour336    Matt. xix. 17; Mark x. 18; Luke xviii. 19. is declared concerning this (one):  “Why do you say that am good? One is good, my Father which is in the heavens, who causeth His sun to rise upon the just and unjust, and sendeth rain upon saints and sinners.”337    Matt. v. 45. But who the saintly ones are on whom He sends the rain, and the sinners on whom the same sends the rain, this likewise we shall afterwards declare with the rest. And this is the great and secret and unknown mystery of the universe, concealed and revealed among the Egyptians. For Osiris,338    Miller has οὐδεὶς. See Plutarch, De Isid. et Osirid., c. li. p. 371. (the Naassene) says, is in temples in front of Isis;339    Or, εἰσόδου, i.e., entrance. and his pudendum stands exposed, looking downwards, and crowned with all its own fruits of things that are made. And (he affirms) that such stands not only in the most hallowed temples chief of idols, but that also, for the information of all, it is as it were a light not set under a bushel, but upon a candlestick, proclaiming its message upon the housetops,340    Matt. v. 15; x. 27. in all byways, and all streets, and near the actual dwellings, placed in front as a certain appointed limit and termination of the dwelling, and that this is denominated the good (entity) by all. For they style this good-producing, not knowing what they say. And the Greeks, deriving this mystical (expression) from the Egyptians, preserve it until this day. For we behold, says (the Naassene), statues of Mercury, of such a figure honoured among them.

Worshipping, however, Cyllenius with especial distinction, they style him Logios. For Mercury is Logos, who being interpreter and fabricator of the things that have been made simultaneously, and that are being produced, and that will exist, stands honoured among them, fashioned into some such figure as is the pudendum of a man, having an impulsive power from the parts below towards those above. And that this (deity)—that is, a Mercury of this description—is, (the Naassene) says, a conjurer of the dead, and a guide of departed spirits, and an originator of souls; nor does this escape the notice of the poets, who express themselves thus:—

“Cyllenian Hermes also called

The souls of mortal suitors.”341    Odyssey, xxiv. 1.

Not Penelope’s suitors, says he, O wretches! but (souls) awakened and brought to recollection of themselves,

“From honour so great, and from bliss so long.”342    Empedocles, v. 390, Stein.

That is, from the blessed man from above, or the primal man or Adam, as it seems to them, souls have been conveyed down here into a creation of clay, that they may serve the Demiurge of this creation, Ialdabaoth,343    Esaldaius, Miller (see Origen, Const. Cels., v. 76, p. 297, ed. Spenc.). a fiery God, a fourth number; for so they call the Demiurge and father of the formal world:—

“And in hand he held a lovely

Wand of gold that human eyes enchants,

Of whom he will, and those again who slumber rouses.”344    Odyssey, xxiv. 2.

This, he says, is he who alone has power of life and death. Concerning this, he says, it has been written, “Thou shalt rule them with a rod of iron.”345    Ps. ii. 9. The poet, however, he says, being desirous of adorning the incomprehensible (potency) of the blessed nature of the Logos, invested him with not an iron, but golden wand. And he enchants the eyes of the dead, as he says, and raises up again those that are slumbering, after having been roused from sleep, and after having been suitors. And concerning these, he says, the Scripture speaks: “Awake thou that sleepest, and arise, and Christ will give thee light.”346    Eph. v. 14.

This is the Christ who, he says, in all that have been generated, is the portrayed Son of Man from the unportrayable Logos. This, he says, is the great and unspeakable mystery of the Eleusinian rites, Hye, Cye.347    See Plutarch, De Iside et Osiride, c. xxxiv. And he affirms that all things have been subjected unto him, and this is that which has been spoken, “Their sound is gone forth unto all the earth,”348    Rom. x. 18. just as it agrees with the expressions, “Mercury349    Odyssey, xxiv. 5. waving his wand, guides the souls, but they twittering follow.”  I mean the disembodied spirits follow continuously in such a way as the poet by his imagery delineates, using these words:—

“And as when in the magic cave’s recess

Bats humming fly, and when one drops

From ridge of rock, and each to other closely clings.”350    Ibid., xxiv. 6 et seq.

The expression “rock,” he says, he uses of Adam. This, he affirms, is Adam: “The chief corner-stone become the head of the corner.”351    Ps. cxviii. 22; Isa. xxviii. 16. For that in the head the substance is the formative brain from which the entire family is fashioned.352    Eph. iii. 15.  “Whom,” he says, “I place as a rock at the foundations of Zion.” Allegorizing, he says, he speaks of the creation of the man. The rock is interposed (within) the teeth, as Homer353    Iliad, iv. 350, ἕρκος ὀδόντων:—   “What word hath ’scaped the ivory guard that should   Have fenced it in.” says, “enclosure of teeth,” that is, a wall and fortress, in which exists the inner man, who thither has fallen from Adam, the primal man above. And he has been “severed without hands to effect the division,”354    Dan. ii. 45. and has been borne down into the image of oblivion, being earthly and clayish. And he asserts that the twittering spirits follow him, that is, the Logos:—

“Thus these, twittering, came together; and then the souls

That is, he guides them;

Gentle Hermes led through wide-extended paths.”355    Odyssey, xxiv. 9.

That is, he says, into the eternal places separated from all wickedness. For whither, he says, did they come:—

“O’er ocean’s streams they came, and Leuca’s cliff,

And by the portals of the sun and land of dreams.”

This, he says, is ocean, “generation of gods and generation of men”356    Iliad, v. 246, xxiv. 201. ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: “I said, Ye are gods, and all children of the highest;”357    Ps. lxxxii. 6; Luke vi. 35; John x. 34. “If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness,” that is, from earthly intercourse to the Jerusalem above, which is the mother of the living;358    Gal. iv. 26. “If, moreover, again you return into Egypt,” that is, into earthly intercourse,359    Philo Judæus adopts the same imagery (see his De Agricult., lib. i.). “ye shall die as men.” For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written.  “That which is born of the flesh is flesh, and that which is born of the spirit is spirit.”360    John iii. 6. This, according to them, is the spiritual generation. This, he says, is the great Jordan361    Josh. iii. 7–17. which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt—I mean from terrestrial intercourse, for Egypt is with them the body,—Jesus drove back, and made it flow upwards.

[7] Ταῦτά ἐστιν ἀπὸ πολλῶν πάνυ λόγων τὰ κεφάλ(αια), ἅ φασι παραδεδωκέναι Μαριάμμῃ τὸν Ἰάκωβον, τοῦ κυρίου τὸν ἀδελφόν. Ἵν' οὖν μήτε Μαριάμμη[ς] ἔτι καταψεύδωνται οἱ ἀσεβεῖς, μήτε Ἰακώβου, μήτε τοῦ σωτῆρος αὐτοῦ, ἔλθωμεν ἐπὶ τὰς τελετάς_ὅθεν αὐτοῖς οὗτος ὁ μῦθος_, εἰ δοκεῖ, ἐπὶ τὰς βαρβαρικάς τε καὶ Ἑλληνικάς, καὶ ἴδωμεν ὡς τὰ κρυπτὰ καὶ ἀπόρρητα πάντων ὁμοῦ συναγ[αγ]όντες οὗτοι μυστήρια τῶν ἐθνῶν, καταψευδόμενοι τοῦ Χριστοῦ ἐξαπατῶσι τοὺς ταῦτα οὐκ εἰδότας [ὄν]τα τῶν ἐθνῶν ὄργια. ἐπεὶ γοῦν ὑπόθεσις αὐτοῖς ὁ ἄνθρωπός ἐστιν Ἀδάμας καὶ λέγουσι γεγράφθαι περὶ αὐτοῦ «τὴν γενεὰν αὐτοῦ τίς διηγήσεται», μάθετε πῶς κατὰ μέρος παρὰ τῶν ἐθνῶν τὴν ἀνεξεύρετον καὶ διάφορον τοῦ ἀνθρώπου γενεὰν λαβόντες ἐπιπλάσσουσι τῷ Χριστῷ. Γῆ δή, φασὶν οἱ Ἕλληνες, ἄνθρωπον ἀνέδωκε πρώτη, καλὸν ἐνεγκαμένη γέρας, μὴ φυτῶν ἀναισθήτων μηδὲ θηρίων ἀλόγων, ἀλλὰ ἡμέρου ζῴου καὶ θεοφιλοῦς ἐθέλουσα μήτηρ γενέσθαι. χαλεπὸν δέ, φησίν, ἐξευρεῖν εἴτε Βοιωτοῖς Ἀλ[αλ]κομενεὺς ὑπὲρ λίμνης Κηφισίδος ἀνέσχε πρῶτος ἀνθρώπων: εἴτε Κουρῆτες ἦσαν Ἰδαῖοι, θεῖον γένος, ἢ Φρύγιο(ι) Κορύβαντες, οὓς πρώτους ἥλιος ἐπεῖδε δενδροφυεῖς ἀναβλαστάνοντας: εἴτε προσεληναῖον Ἀρκαδία Πελασγόν, ἢ Ῥαρίας οἰκήτορα Δυ[σ]αύλην Ἐλευσίν, ἢ Λῆμνος καλλίπαιδα Κάβιρον ἀρρήτῳ ἐτέκνωσεν ὀργιασμῷ: εἴτε Πελλήνη Φλεγραῖον Ἀλκυονέα, πρεσβύτατον Γιγάντων. Λίβ[υ]ες δὲ Ἰάρβαντά φασι πρωτόγονον αὐχμηρῶν ἀναδύντα πεδίω[ν] γλυκείας ἀπάρξασθαι Διὸς βαλάνου: Αἰγυπτίαν δὲ Νεῖλος ἰλὺν ἐπιλιπαίνων [καὶ] μέχρι σήμερον ζωογονῶν, φησίν, ὑγρᾷ σαρκούμενα θερμότητι ζῷα [καὶ σῶμα] ἀναδίδωσιν: Ἀσσύριοι δὲ Ὠάννην ἰχθυοφάγον γενέσθαι παρ' αὐτοῖς, Χαλδαῖοι δὲ τὸν Ἀδάμ. καὶ τοῦτον εἶναι φάσκουσι τὸν ἄνθρωπον, ὃν ἀνέδωκεν ἡ γῆ, [σῶμα] μόνον: κεῖσθαι δὲ αὐτὸν ἄπνουν, ἀκίνητον, ἀσάλευτον, ὡς ἀνδριάντα, εἰκόνα ὑπάρχοντα ἐκείνου τοῦ ἄνω, τοῦ ὑμνουμένου Ἀδάμαντος ἀνθρώπου, γενόμενον ὑπὸ δυνάμεων [τῶν] πολλῶν, περὶ ὧν ὁ κατὰ μέρος λόγος ἐστὶν [αὐτοῖς] πολύς. Ἵν' οὖν τελέως ᾖ κεκρατημένος ὁ μέγας ἄνθρωπος ἄνωθεν_«ἀφ' οὗ», καθὼς λέγουσι, «πᾶσα πατριὰ ὀνομαζομένη ἐπὶ γῆς καὶ ἐν τοῖς οὐρανοῖς» συνέστηκεν_, ἐδόθη αὐτῷ καὶ ψυχή, ἵνα διὰ τῆς ψυχῆς πάσχῃ καὶ κολάζηται καταδουλούμενον τὸ πλάσμα τοῦ μεγάλου καὶ καλλίστου καὶ τελείου ἀνθρώπου_καὶ γὰρ οὕτως αὐτὸν καλοῦσι. _ ζητοῦσιν οὖν αὖ πάλιν τίς ἐστιν ἡ ψυχὴ καὶ πόθεν καὶ ποταπὴ τὴν φύσιν, ἵν' ἐλθοῦσα εἰς τὸν ἄνθρωπον καὶ κινήσασα καταδουλώσῃ καὶ κολάσῃ τὸ πλάσμα τοῦ τ(ε)λ(είου) ἀνθρώπου: ζητοῦσι δὲ οὐκ ἀπὸ τῶν γραφῶν, ἀλλὰ καὶ τοῦτο ἀπὸ τῶν μυστικῶν. εἶναι δέ φασι τὴν ψυχὴν δυσεύρετον πάνυ καὶ δυσκατανόητον: οὐ γὰρ μένει ἐπὶ σχήματος οὐδὲ μορφῆς τῆς αὐτῆς πάντοτε, οὐδὲ πάθους ἑνός, ἵνα τις αὐτὴν ἢ τύπῳ εἴπῃ ἢ οὐσίᾳ καταλήψεται. τὰς δὲ ἐξαλλαγὰς ταύτας τὰς ποικίλας ἐν τῷ ἐπιγραφομένῳ κατ' Αἰγυπτίους εὐαγγελίῳ κειμένας ἔχουσιν. ἀποροῦσιν οὖν_καθάπερ [καὶ] οἱ ἄλλοι πάντες τῶν ἐθνῶν ἄνθρωποι_πότερόν ποτε ἐκ τοῦ προόντος ἐστὶν [ἢ] ἐκ τοῦ αὐτογενοῦς ἢ ἐκ τοῦ ἐκκεχυμένου χάους. καὶ πρῶτον ἐπὶ τὰς Ἀσσυρίων καταφεύγουσι τελετάς, τὴν τριχῇ διαίρεσιν τοῦ ἀνθρώπου κατανοοῦντες: πρῶτοι γὰρ Ἀσσύριοι τὴν ψυχὴν τριμερῆ νομίζουσιν εἶναι καὶ μίαν. Ψυχῆ[ς] δέ, φασί, πᾶσα φύσις, ἄλλη δὲ ἄλλως ὀρέγεται. ἔστι γὰρ ψυχὴ πάντων τῶν γινομένων αἰτία: πάντα γὰρ ὅσα τρέφεται, φησί, καὶ αὔξει, ψυχῆς δεῖται_οὐδὲν γὰρ οὔτε τροφῆς, φησίν, οὔτε αὐξήσεως οἷόν [τέ] ἐστιν ἐπιτυχεῖν ψυχῆς μὴ παρούσης. _καὶ δὲ οἱ λίθοι, φησίν, εἰσὶν ἔμψυχοι: ἔχουσι γὰρ τὸ αὐξητικόν: αὔξησις δὲ οὐκ ἄν ποτε γένοιτο χωρὶς τροφῆς_κατὰ προσθήκην γὰρ αὔξει τὰ αὐξανόμενα: ἡ δὲ προσθήκη τροφὴ τοῦ τρεφομένου. _πᾶσα οὖν φύσις «ἐπουρανίων», φησί, «καὶ ἐπιγείων καὶ καταχθονίων» ψυχῆς ὀρέγεται. καλοῦσι δὲ Ἀσσύριοι τὸ τοιοῦτον Ἄδωνιν ἢ Ἐνδυμίωνα: καὶ ὅταν μὲν Ἄδωνις καλῆται, Ἀφροδίτη, φησίν, ἐρᾷ καὶ ἐπιθυμεῖ τῆς ψυχῆς, [τουτέστι] τοῦ τοιούτου ὀνόματος_Ἀφροδίτη δὲ ἡ γένεσίς ἐστι κατ' αὐτούς: _ὅταν δὲ ἡ Περσεφόνη_ἡ καὶ Κόρη_ἐρᾷ τοῦ Ἀδώνιδος, θνητή, φησί, τὶς τῆς Ἀφροδίτης κεχωρισμένη_[τουτέστι] τῆς γενέσεως_ἐστὶν [ἡ] ψυχή: ἐὰν δὲ ἡ Σελήνη Ἐνδυμίωνος εἰς ἐπιθυμίαν ἔλθῃ καὶ ἔρωτα μορφῆς, ἡ τῶν ὑψηλοτέρων, φησί, κτίσις προσδεῖται καὶ [αὐτὴ] ψυχῆς. ἐὰν δέ, φησίν, ἡ μήτηρ τῶν θεῶν ἀποκόψῃ τὸν Ἄττιν_καὶ αὐτὴ τοῦτον ἔχουσα [ὡς] ἐρώμενον_, ἡ τῶν ὑπερκοσμίων, φησί, καὶ αἰωνίων ἄνω μακαρία φύσις τὴν ἀρρενικὴν δύναμιν τῆς ψυχῆς ἀνακαλεῖται πρὸς αὑτήν: ἔστι γάρ, φησίν, ἀρσενόθηλυς ὁ ἄνθρωπος. κατὰ τοῦτον οὖν αὐτοῖς τὸν λόγον, πάνυ πονηρὸν καὶ κεκωλυμένον, [οὐ] κατὰ τὴν διδασκαλίαν ἡ γυναικὸς πρὸς ἄνδρα δεδειγμένη καθέστηκεν ὁμιλία. ἀπεκόπη γάρ, φησίν, ὁ Ἄττις_τουτέστιν ἀπὸ τῶν χοϊκῶν τῆς κτίσεως κάτωθεν [ἐχωρίσθη] μερῶν_, καὶ ἐπὶ τὴν αἰωνίαν ἄνω μετελήλυθεν οὐσίαν, ὅπου, φησίν, οὐκ ἔστιν οὔτε θῆλυ οὔτε ἄρσεν, ἀλλὰ «καινὴ κτίσις», «καινὸς ἄνθρωπος», ὅ[ς] ἐστιν ἀρσενόθηλυς. ποῦ δὲ ἄνω λέγουσι, κατὰ τὸν οἰκεῖον ἐλθὼν δείξω τόπον. Μαρτυρεῖν δέ φασιν αὑτῶν τῷ λόγῳ οὐχ ἁπλῶς μόνην τὴν Ῥέαν, ἀλλὰ γάρ, ὡς ἔπος εἰπεῖν, ὅλην τὴν κτίσιν. καὶ τοῦτο εἶναι τὸ λεγόμενον ὑπὸ τοῦ λόγου διασαφοῦσι: «τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ τῆς κτίσεως τοῦ κόσμου τοῖς ποιήμασιν αὐτοῦ νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, πρὸς τὸ εἶναι αὐτοὺς ἀναπολογήτους: διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλ' ἐματαιώθη[σαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη] ἡ ἀσύνετος αὐτῶν καρδία. φάσκοντες γὰρ εἶναι σοφοὶ ἐμωράνθησαν, καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώμασιν εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. διὸ καὶ παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας: αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν»_τί δέ ἐστιν ἡ φυσικὴ κατ' αὐτοὺς χρῆσις, ὕστερον ἐροῦμεν_, «ὁμοίως τε καὶ οἱ ἄρρενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρρενες ἐν ἄρρεσι τὴν ἀσχημοσύνην κατεργαζόμενοι»_ ἀσχημοσύνη δέ ἐστιν ἡ πρώτη καὶ μακαρία κατ' αὐτοὺς ἀσχημάτιστος οὐσία, ἡ πάντων σχημάτων τοῖς σχηματιζομένοις αἰτία_«καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες.» ἐν γὰρ τούτοις τοῖς λόγοις, οἷς εἴρηκεν ὁ Παῦλος, ὅλον φασὶ συνέχεσθαι τὸ κρύφιον αὑτῶν καὶ ἄρρητον τῆς μακαρίας μυστήριον ἡδονῆς: ἡ γὰρ ἐπαγγελία τοῦ λουτροῦ οὐκ ἄλλη τίς ἐστι κατ' αὐτοὺς ἢ τὸ εἰσαγαγεῖν εἰς τὴν ἀμάραντον ἡδονὴν τὸν λουόμενον κατ' αὐτοὺς ζῶντι ὕδατι καὶ χριόμενον ἀλ[ά]λῳ χρίσματι. Οὐ μόνον [δὲ] αὑτῶν ἐπιμαρτυρεῖν φασι τῷ λόγῳ τὰ Ἀσσυρίων μυστήρια καὶ Φρυγῶν, [ἀλλὰ καὶ τὰ Αἰγυπτίων] περὶ τὴν τῶν γεγονότων καὶ γινομένων καὶ ἐσομένων ἔτι μακαρίαν κρυβομένην ὁμοῦ καὶ φανερουμένην φύσιν, ἥνπερ φασὶν [τὴν] ἐντὸς ἀνθρώπου βασιλείαν [τῶν] οὐρανῶν ζητουμένην. περὶ ἧς διαρρήδην ἐν τῷ κατὰ Θωμᾶν ἐπιγραφομένῳ εὐαγγελίῳ παραδιδόασι λέγοντες οὕτως: «ἐμὲ ὁ ζητῶν εὑρήσει ἐν παιδίοις ἀπὸ ἐτῶν ἐπτά: ἐκεῖ γὰρ ἐν τῷ τεσσαρεσκαιδεκάτῳ αἰῶνι κρυβόμενος φανεροῦμαι». τοῦτο δὲ οὐκ ἔστιν Χριστοῦ, ἀλλὰ Ἱπποκράτους λέγοντος «ἑπτὰ ἐτῶν παῖς πατρὸς ἥμισυ»: ὅθεν οὗτοι, τὴν ἀρχέγονον φύσιν τῶν ὅλων ἐν ἀρχεγόνῳ τιθέμενοι σπέρματι, τὸ Ἱπποκράτειον ἀκηκοότες ὅτι ἐστὶν ἥμισυ πατρὸς παιδίον ἑπτὰ ἐτῶν, ἐν τοῖς τέσσαρσι [καὶ δέκα] φασὶν ἔτεσι, κατὰ τὸν Θωμᾶν, εἶναι φανερούμενον. Οὗτος [δέ] ἐστιν ὁ ἀπόρρητος αὐτοῖς λόγος καὶ μυστικός. λέγουσι γοῦν ὅτι Αἰγύπτιοι, πάντων ἀνθρώπων μετὰ τοὺς Φρύγας ἀρχαιότεροι καθεστῶτες καὶ πᾶσι τοῖς ἄλλοις ἀνθρώποις ὁμολογουμένως τελετὰς καὶ ὄργια θεῶν πάντων ὁμοῦ μετ' αὐτοὺς πρῶτον κατηγγελκότες [καὶ θεῶν] ἰδέας καὶ ἐνεργείας, ἱερὰ καὶ σεβάσμια καὶ ἀνεξαγόρευτα τοῖς μὴ τετελεσμένοις τὰ Ἴσιδος ἔχουσι μυστήρια. τὰ δ' εἰσὶν οὐκ ἄλλο τι ἢ [τὸ] ἡρπασμένον καὶ ζητούμενον ὑπὸ τῆς ἑπταστόλου καὶ μελανείμονος, [ὅπερ ἐστὶν] αἰσχύνη Ὀσίριδος. Ὄσιριν δὲ λέγουσιν ὕδωρ: ἡ δὲ Ἶσις ἑπτάστολος, περὶ αὑτὴν ἔχουσα καὶ ἐστολισμένη ἑπτὰ στολὰς αἰθ[ε]ρίους _τοὺς πλάνητας γὰρ ἀστέρας οὕτω προσαγορεύουσιν ἀλληγοροῦντες καὶ [διὰ τοῦτο] αἰθ[ε]ρίους καλοῦντες, καθὼς _, ἡ μεταβλητὴ γένεσίς [ἐστιν, ἣ] ὑπὸ τοῦ ἀρρήτου καὶ ἀνεξεικονίστου καὶ ἀνεννοήτου καὶ ἀμόρφου μεταμορφουμένη κτίσις ἀναδείκνυται. καὶ τοῦτ' ἔστι τὸ εἰρημένον, φησίν, ἐν τῇ γραφῇ: «ἑπτάκις πεσεῖται ὁ δίκαιος καὶ ἀναστήσεται»: αὗται γὰρ αἱ πτώσεις, φησίν, [εἰσὶν] αἱ τῶν ἄστρων μεταβολαί, ὑπὸ τοῦ πάντα κινοῦντος κινούμεναι. Λέγουσιν οὖν περὶ τῆς τοῦ πνεύματος οὐσίας, ἥτις ἐστὶ π(ά)ντων τῶν γινομένων αἰτία, ὅτι τούτων ἐστὶν οὐδέν, γεννᾷ δὲ καὶ ποιεῖ πάντα τὰ γινόμενα, λέγοντες οὕτως: «γίνομαι ὃ θέλω καὶ εἰμὶ ὃ εἰμί». διὰ τοῦτό φησιν ἀκίνητον εἶναι τὸ πάντα κινοῦν: μένει γὰρ ὅ ἐστι, ποιοῦν τὰ πάντα, καὶ οὐδὲν τῶν γινομένων γίνεται. τοῦτον [δ'] εἶναί φησιν ἀγαθὸν μόνον, καὶ περὶ τούτου λελέχθαι τὸ ὑπὸ τοῦ σωτῆρος λεγόμενον: «τί με λέγεις ἀγαθόν; εἷς ἐστιν ἀγαθός, ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς: ὃς ἀνατέλ[λ]ει τὸν ἥλιον αὐτοῦ ἐπὶ δικαίους καὶ ἀδίκους καὶ βρέχει ἐπὶ ὁσίους καὶ ἁμαρτωλούς»_τίνες δέ εἰσιν οἱ ὅσιοι οἷς βρέχει καὶ οἱ ἁμαρτωλοὶ οἷς ὁ αὐτὸς βρέχει, καὶ τοῦτο μετὰ τῶν ἄλλων ὕστερον ἐροῦμεν. _καὶ τοῦτ' εἶναι τὸ μέγα καὶ κρύφιον τῶν ὅλων [καὶ] ἄγνωστον μυστήριον παρὰ τοῖς Αἰγυπτίοις, κεκαλυμμένον καὶ ἀνακεκαλυμμένον. οὐδεὶς γάρ, φησίν, ἔστι ναὸς ἐν [ᾧ] πρὸ τῆς εἰσόδου οὐχ ἕστηκε γυμνὸν τὸ κεκρυμμένον, κάτωθεν ἄνω βλέπον καὶ πάντας τοὺς καρποὺς τῶν [ἐξ] αὐτοῦ γινομένων στεφανούμενον. ἑστάναι δὲ οὐ μόνον ἐν τοῖς ἁγιωτάτοις πρὸ τῶν ἀγαλμάτων ναοῖς λέγουσι τὸ τοιοῦτον, ἀλλὰ γὰρ καὶ εἰς τὴν ἁπάντων ἐπίγνωσιν_οἱονεὶ φῶς [οὐχ] ὑπὸ τὸν μόδιον, ἀλλ' ἐπὶ τὴν λυχνίαν ἐπικείμενον, [καὶ] κήρυγμα κηρυσσόμενον ἐπὶ τῶν δωμάτων_ἐν πάσαις ὁδοῖς καὶ πάσαις ἀγυιαῖς καὶ παρ' αὐταῖς ταῖς οἰκίαις, [ὡς] ὅρον τινὰ καὶ τέρμα τῆς οἰκίας προτεταγμένον. καὶ τοῦτο εἶναι τὸ ἀγαθὸν ὑπὸ πάντων λεγόμενον: ἀγαθηφόρον γὰρ αὐτὸ καλοῦσιν_ὃ λέγουσιν οὐκ εἰδότες. _καὶ τοῦτο Ἕλληνες μυστικὸν ἀπὸ Αἰγυπτίων παραλαβόντες φυλάσσουσι μέχρι σήμερον: τοὺς γοῦν Ἑρμ(ᾶς), φησί, παρ' αὐτοῖς τοιούτῳ τετιμημένους σχήματι θεωροῦμεν. Κυλλήνιοι δὲ διαφερόντως τιμῶντες [τὸν Ἑρμῆν] λό(γ)ον φασὶ[ν εἶναι: ὁ] γὰρ Ἑρμῆς ἐστι λόγος. [ὃς] ἑρμηνεὺς ὢν καὶ δημιουργὸς τῶν γεγονότων ὁμοῦ καὶ γινομένων καὶ ἐσομένων παρ' αὐτοῖς τιμώμενος ἕστηκε τοιούτῳ τινὶ κεχαρακτηρισμένος σχήματι, ὅπερ ἐστὶν αἰσχύνη ἀνθρώπου, ἀπὸ τῶν κάτω ἐπὶ τὰ ἄνω ὁρμὴν ἔχων. Καὶ ὅτι οὗτος_τουτέστιν ὁ τοιοῦτος Ἑρμῆς_ψυχαγωγός, φησίν, ἐστὶ καὶ ψυχοπομπὸς καὶ ψυχῶν αἴτιος, οὐδὲ τοὺς ποιητὰς τῶν ἐθνῶν λανθάνει, λέγοντας οὕτως: Ἑρμῆς δὲ ψυχὰς Κυλλήνιος ἐξεκαλεῖτο ἀνδρῶν μνηστήρων: οὐ τῶν [δὲ] Πηνελόπης, φησίν, ὦ κακοδαίμονες, μνηστήρων, ἀλλὰ τῶν ἐξυπνισμένων καὶ ἀνεμνησμένων ἐξ οἵης τιμῆς [τε] καὶ ὅσ[σ]ου μήκεος ὄλβου: τουτέστιν [τῶν] ἀπὸ τοῦ μακαρίου ἄνωθεν ἀνθρώπου ἢ ἀρχανθρώπου ἢ Ἀδάμαντος, ὡς ἐκείνοις δοκεῖ, κατενεχθεισῶν ὧδε εἰς πλάσμα τὸ πήλινον, ἵνα δουλεύσωσι τῷ ταύτης τῆς κτίσεως δημιουργῷ Ἠσαλδαίῳ, θεῷ πυρίνῳ, ἀριθμὸν τετάρτῳ_οὕτως γὰρ τὸν δημιουργὸν καὶ πατέρα τοῦ ἰδικοῦ κόσμου καλοῦσιν. _ ἔχε δὲ ῥάβδον μετὰ χερσὶ καλήν, χρυσείην, τῇ τ' ἀνδρῶν ὄμματα θέλγει, ὧν ἐθέλει, τοὺς δ' αὖτε καὶ ὑπνώοντας ἐγείρει. οὗτος, φησίν, ἐστὶν ὁ τῆς ζωῆς καὶ τοῦ θανάτου μόνος ἔχων ἐξουσίαν: περὶ τούτου, φησί, γέγραπται: «ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ»_ ὁ δὲ ποιητής, φησί, κοσμῆσαι βουλόμενος τὸ ἀπερινόητον τῆς μακαρίας φύσεως τοῦ Λόγου, οὐ σιδηρᾶν ἀλλὰ χρυσῆν παρέθηκε [τὴν] ῥάβδον αὐτῷ. _θέλγει δὲ ὄμματα τῶν νεκρῶν, ὥς φησι, τοὺς δ' αὖτε καὶ ὑπνώοντας ἐγείρει, [τουτέστι] τοὺς ἐξυπνισμένους καὶ γεγονότας μνηστῆρας: περὶ τούτων, φησίν, ἡ γραφὴ λέγει: «ἔγειραι, ὁ καθεύδων, καὶ ἐξεγέρθητι [ἐκ τῶν νεκρῶν], καὶ ἐπιφαύσει σοι ὁ Χριστός». οὗτος [δέ] ἐστιν ὁ Χριστὸς ὁ ἐν πᾶσι, φησί, τοῖς γενητοῖς υἱὸς ἀνθρώπου, [ὁ] κεχαρακτηρισμένος ἀπὸ τοῦ ἀχαρακτηρίστου Λόγος: [καὶ] τοῦτο, φησίν, ἐστὶ τὸ μέγα καὶ ἄρρητον [τῶν] Ἐλευσινίων μυστήριον «ὕε, κύε». καὶ ὅτι, φησίν, αὐτῷ «πάντα ὑποτέτακται», ὥς τε «τῇ ῥάβδῳ [ἄγει] κινήσας» ὁ Ἑρμῆς, «αἱ δὲ τρίζουσαι ἕπονται», αἱ ψυχαὶ συνεχῶς, οὕτως [ὡς] διὰ [τῆς] εἰκόνος ὁ ποιητὴς ἐπιδέδειχε λέγων: ὡς δ' ὅτε νυκτερίδες μυχῷ ἄντρου θεσπεσίοιο τρίζουσ[α]ι ποτέονται, ἐπεί κέ τις ἀποπέσῃσιν ὁρμαθοῦ ἐκ πέτρης, ἀνά τ' ἀλλήλῃσιν ἔχονται. καὶ τοῦτ' ἔστι, [φησί], τὸ εἰρημένον: «εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν». Πέτρης [δέ], φησί, τοῦ Ἀδάμαντος λέγει: οὗτος [γάρ], φησίν, ἐστὶν ὁ Ἀδάμας «ὁ λίθος ἀκρογωνιαῖος», «ὁ εἰς κεφαλὴν γεγενημένος γωνίας»_ἐν κεφαλῇ γὰρ εἶναι τὸν χαρακτηριστικὸν ἐγκέφαλον, τὴν [πάντων] οὐσίαν, «ἐξ οὗ πᾶσα πατριὰ» χαρακτηρίζεται: _«ὅν», φησίν, «ἐντάσσω»_[τουτέστι τὸν] Ἀδάμαντα_«εἰς τὰ θεμέλια Σιών». ἀλληγορῶν, φησί, τὸ πλάσμα τοῦ ἀνθρώπου λέγει: ὁ γὰρ ἐντασσόμενος Ἀδάμας ἐστὶν [«ὁ ἔσω ἄνθρωπος», «τὰ δὲ θεμέλια Σιὼν» οἱ] ὀδόντες, ὡς [καὶ] Ὅμηρος, [φησί], λέγει «ἕρκος ὀδόντων», τουτέστι τεῖχος καὶ χαράκωμα, ἐν ᾧ ἐστιν ὁ ἔσω ἄνθρωπος, [ὁ] ἐκεῖθεν ἀποπεπτωκώς, ἀπὸ τοῦ ἀρχανθρώπου [ἢ τοῦ] ἄνωθεν Ἀδάμαντος, «ὁ τμηθεὶς ἄνευ χειρῶν» τεμνουσῶν καὶ κατενηνεγμένος εἰς τὸ πλάσμα τῆς λήθης, τὸ χοϊκόν, τὸ «ὀστράκινον». καί, φη(σ)ίν, ὅτι τετριγυῖαι αὐτῷ ἠκολούθουν αἱ ψυχαί_ [τουτέστι] τῷ Λόγῳ_, [οὕτως λέγει:] ὣς αἳ τετριγυῖαι ἅμ' ἤϊσαν, ἦρχε δ' ἄρα σφιν _τουτέστιν ἡγεῖτο_ Ἑρμείας ἀκάκητα κατ' εὐρώεντα κέλευθα _τουτέστι, φησίν, εἰς τὰ πάσης κακίας ἀπηλλαγμένα αἰώνια χωρία. _ Ποῦ δέ, φησίν, ἦλθον; πὰρ δ' ἴσαν Ὠκεανοῦ τε ῥοὰς καὶ Λευκάδα πέτρην, ἠ[δὲ] παρ' Ἠελίοιο πύλας καὶ δῆμον ὀνείρων. οὗτος, φησίν, ἐστὶν [ὁ] Ὠκεανὸς γένεσίς [τε] θεῶν, γένεσίς τ' ἀνθρώπων, ἐκ παλιρροίας στρεφόμενος αἰεί, ποτὲ ἄνω ποτὲ κάτω. ἀλλ' ὅταν, φησί, κάτω ῥέῃ ὁ Ὠκεανός, γένεσίς ἐστιν ἀνθρώπων, ὅταν δὲ ἄνω, ἐπὶ τὸ τεῖχος καὶ τὸ χαράκωμα καὶ τὴν Λευκάδα πέτρην, γένεσίς [ἐσ]τι θεῶν. τοῦτό ἐστιν, φησί, τὸ γεγραμμένον: «ἐγὼ εἶπα: θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες», ἐὰν ἀπὸ τῆς Αἰγύπτου φυγεῖν σπεύδητε καὶ γένησθε πέραν τῆς Ἐρυθρᾶς θαλάσσης εἰς τὴν ἔρημον_τουτέστιν ἀπὸ τῆς κάτω μίξεως ἐπὶ «τὴν ἄνω Ἱερουσαλήμ, ἥτις ἐστὶ μήτηρ [πάντων τῶν] ζώντων»: _ἐ(ὰ)ν δὲ πάλιν ἐπιστραφῆτε ἐπὶ τὴν Αἴγυπτον_τουτέστιν ἐπὶ τὴν κάτω μίξιν_, «ὡς ἄνθρωποι ἀποθνῄσκετε». θνητὴ γάρ, φησί, [ἐστὶ] πᾶσα ἡ κάτω γένεσις, ἀθάνατος δὲ ἡ ἄνω γεννωμένη: γεννᾶται γὰρ «ἐξ ὕδατος» μόνου «καὶ πνεύματος» πνευματικὸς [ἄνθρωπος], οὐ σαρκικός: ὁ δὲ κάτω σαρκικός. τοῦτ' ἔστι, φησί, τὸ γεγραμμένον: «τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστι, καὶ τὸ [γε]γεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν». αὕτη [δ'] ἔστιν ἡ κατ' αὐτοὺς πνευματικὴ γένεσις [καὶ] οὗτος, φησίν, ἐστὶν ὁ μέγας Ἰορδάνης, ὃν κάτω ῥέοντα καὶ κωλύοντα ἐξελθεῖν τοὺς υἱοὺς Ἰσραὴλ ἐκ γῆς Αἰγύπτου_ ἤγουν ἐκ τῆς κάτω μίξεως: Αἴγυπτος γάρ ἐστι τὸ σῶμα κατ' αὐτούς_ ἀνέστειλεν Ἰησοῦς καὶ ἐποίησεν ἄνω ῥέειν.