Chapter III.—Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour’s Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob’s Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land; Comparison of the System of the Phrygians with the Statements of Scripture; Exposition of the Meaning of the Higher and Lower Eleusinian Mysteries; The Incarnation Discoverable Here According to the Naasseni.

Adopting these and such like (opinions), these most marvellous Gnostics, inventors of a novel362    Or, “empty.” grammatical art, magnify Homer as their prophet—as one, (according to them,) who, after the mode adopted in the mysteries, announces these truths; and they mock those who are not indoctrinated into the holy Scriptures, by betraying them into such notions. They make, however, the following assertion: he who says that all things derive consistence from one, is in error; but he who says that they are of three, is in possession of the truth, and will furnish a solution of the (phenomena of the) universe. For there is, says (the Naassene), one blessed nature of the Blessed Man, of him who is above, (namely) Adam; and there is one mortal nature, that which is below; and there is one kingless generation, which is begotten above, where, he says, is Mariam363    The Abbe Cruice considers that this is taken from verses of Ezekiel, founding his opinion on fragments of these verses to be found in Eusebius’ Præparat. Evang., ix. 38. the sought-for one, and Iothor the mighty sage, and Sephora the gazing one, and Moses whose generation is not in Egypt, for children were born unto him in Madian; and not even this, he says, has escaped the notice of the poets.

“Threefold was our partition; each obtained

His meed of honour due.”364    Iliad, xv. 189.

For, says he, it is necessary that the magnitudes be declared, and that they thus be declared by all everywhere, “in order that hearing they may not hear, and seeing they may not see.”365    Matt. xiii. 13. For if, he says, the magnitudes were not declared, the world could not have obtained consistence.  These are the three tumid expressions (of these heretics), Caulacau,366    The commentators refer to Isa. xxviii. 10.  Epiphanius,Hæres., xxv., mentions these expressions, but assigns them a different meaning.  Saulasau is tribulation,Caulacau hope, and Zeesar “hope, as yet, little.” [See my note on Irenæus, p. 350, this series, and see Elucidation II.]Saulasau, Zeesar, i.e., Adam, who is farthest above; Saulasau, that is, the mortal one below; Zeesar, that is, Jordan that flows upwards. This, he says, is the hermaphrodite man (present) in all. But those who are ignorant of him, call him Geryon with the threefold body—Geryon, i.e., as if (in the sense of) flowing from earth—but (whom) the Greeks by common consent (style) “celestial horn of the moon,” because he mixed and blended all things in all. “For all things,” he says, “were made by him, and not even one thing was made without him, and what was made in him is life.”367    John i. 3, 4. This, says he, is the life, the ineffable generation of perfect men, which was not known by preceding generations. But the passage, “nothing was made without him,” refers to the formal world, for it was created without his instrumentality by the third and fourth (of the quaternion named above). For says he, this is the cup “Condy, out of which the king, while he quaffs, draws his omens.”368    Gen. xliv. 2–5. This, he says, has been discovered hid in the beauteous seeds of Benjamin.  And the Greeks likewise, he says, speak of this in the following terms:—

“Water to the raging mouth bring; thou slave, bring wine;

Intoxicate and plunge me into stupor.

My tankard tells me

The sort I must become.”369    Taken from Anacreon.

This, says he, was alone sufficient for its being understood by men; (I mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery. For dumb, says he, is Anacreon’s cup; and (yet) Anacreon affirms that it speaks to himself, in language mute, as to what sort he must become—that is spiritual, not carnal—if he shall listen in silence to the concealed mystery. And this is the water in those fair nuptials which Jesus changing made into wine. This, he says, is the mighty and true beginning of miracles370    John ii. 1–11. which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven. This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal.371    Matt. xiii. 33, 34; Luke xvii. 21.

This is, he says, the great and ineffable mystery of the Samothracians, which it is allowable, he says, for us only who are initiated to know. For the Samothracians expressly hand down, in the mysteries that are celebrated among them, that (same) Adam as the primal man. And habitually there stand in the temple of the Samothracians two images of naked men, having both hands stretched aloft towards heaven, and their pudenda erecta, as with the statue of Mercury on Mount Cyllene. And the aforesaid images are figures of the primal man, and of that spiritual one that is born again, in every respect of the same substance with that man.  This, he says, is what is spoken by the Saviour: “If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though,” He says, “ye drink of the cup which I drink of, whither I go, ye cannot enter there.”372    John vi. 53; Mark x. 38. For He says He was aware of what sort of nature each of His disciples was, and that there was a necessity that each of them should attain unto His own peculiar nature. For He says He chose twelve disciples from the twelve tribes, and spoke by them to each tribe. On this account, He says, the preachings of the twelve disciples neither did all hear, nor, if they heard, could they receive. For the things that are not according to nature, are with them contrary to nature.

This, he says, the Thracians who dwell around Hæmus, and the Phrygians similarly with the Thracians, denominate Corybas, because, (though) deriving the beginning of his descent from the head above and from the unportrayed brain, and (though) permeating all the principles of the existing state of things, (yet) we do not perceive how and in what manner he comes down. This, says he, is what is spoken: “We have heard his voice, no doubt, but we have not seen his shape.”373    John v. 37. For the voice of him that is set apart374    ἀποτεταγμένου:  some read ἀποτεταμένου. and portrayed is heard; but (his) shape, which descends from above from the unportrayed one,—what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is “the god that inhabiteth the flood,” according to the Psalter, “and who speaketh and crieth from many waters.”375    Ps. xxix. 3, 10. The “many waters,” he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, “Preserve my only-begotten from the lions.”376    Ps. xxii. 20, 21; xxxv. 17. In reply to him, it has, says he, been declared, “Israel, thou art my child: fear not; even though thou passest through rivers, they shall not drown thee; even though thou passest through fire, it shall not scorch thee.”377    Isa. xli. 8; xliii. 1, 2. By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. “Thou art mine; fear not.” And again, he says, “If a mother forget her children, so as not to have pity on them and give them food, I also will forget you.”378    Isa. xlix. 15. Adam, he says, speaks to his own men: “But even though a woman forget these things, yet I will not forget you. I have painted you on my hands.”  In regard, however, of his ascension, that is his regeneration, that he may become spiritual, not carnal, the Scripture, he says, speaks (thus): “Open the gates, ye who are your rulers; and be ye lift up, ye everlasting doors, and the King of glory shall come in,” that is a wonder of wonders.379    Ps. xxiv. 7–9. “For who,” he says, “is this King of glory? A worm, and not a man; a reproach of man, and an outcast of the people; himself is the King of glory, and powerful in war.”380    Ps. xxii. 6; xxiv. 8.

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, “Remember the conflict that exists in the body.”381    This is a quotation from the Septuagint, Job xl. 27. The reference to the authorized (English) version would be xli. 8. Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, “How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven.”382    Gen. xxviii. 7, 17. On account of this, he says, Jesus uses the words, “I am the true gate.”383    John x. 9; Matt. vii. 13. Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures384    [A strange amplifying of the word, which is now claimed exclusively for one. Elucidation III.]—celestial, and terrestrial, and infernal—who exclaim, Cause to cease, cause to cease the discord of the world, and make “peace for those that are afar off,” that is, for material and earthly beings; and “peace for those that are near,”385    Eph. ii. 17. that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also “corpse”—buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, “Ye are whited sepulchres, full,” he says, “of dead men’s bones within,”386    Matt. xxiii. 27. because there is not in you the living man. And again he exclaims, “The dead shall start forth from the graves,”387    Matt. xxvii. 52, 53. that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god.  For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating “that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare.”388    2 Cor. xii. 2.

These are, he says, what are by all called the secret mysteries, “which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him.”389    1 Cor. ii. 13, 14. And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, “No one can come unto me, except my heavenly Father draw some one unto me.”390    John vi. 44. For it is very difficult, he says, to accept and receive this great and ineffable mystery. And again, it is said, the Saviour has declared, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.”391    Matt. vii. 21. And it is necessary that they who perform this (will), not hear it merely, should enter into the kingdom of heaven. And again, he says, the Saviour has declared, “The publicans and the harlots go into the kingdom of heaven before you.”392    Matt. xxi. 31. For “the publicans,” he says, are those who receive the revenues393    The word translated “revenues” and “ends” is the same—τέλη of all things;394    Τῶν ὅλων: some read τῶν ὠνίων but we, he says, are the publicans, “unto whom the ends of the ages have come.”395    1 Cor. x. 11. For “the ends,” he says, are the seeds scattered from the unportrayable one upon the world, through which the whole cosmical system is completed; for through these also it began to exist.  And this, he says, is what has been declared: “The sower went forth to sow. And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up,” he says, “and on account of its having no depth (of soil), it withered and died; and some,” he says, “fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. Who hath ears,” he says, “to hear, let him hear.”396    Matt. xiii. 3–9; Mark iv. 3–9; Luke viii. 5–8. The meaning of this, he says, is as follows, that none becomes a hearer of these mysteries, unless only the perfect Gnostics. This, he says, is the fair and good land which Moses speaks of: “I will bring you into a fair and good land, into a land flowing with milk and honey.”397    Deut. xxxi. 20. This, he says, is the honey and the milk, by tasting which those that are perfect become kingless, and share in the Pleroma. This, he says, is the Pleroma, through which all existent things that are produced398    Or, “genera.” have from the ingenerable one been both produced and completed.

And this same (one) is styled also by399    ὐπὸ: Miller reads ἀπὸ the Phrygians “unfruitful.” For he is unfruitful when he is carnal, and causes the desire of the flesh. This, he says, is what is spoken: “Every tree not producing good fruit, is cut down and cast into the fire.”400    Matt. iii. 10; Luke iii. 9. For these fruits, he says, are only rational living men, who enter in through the third gate. They say, forsooth, “Ye devour the dead, and make the living; (but) if ye eat the living, what will ye do?” They assert, however, that the living “are rational faculties and minds, and men—pearls of that unportrayable one cast before the creature below.”401    κάτω:  some read κάρπου This, he says, is what (Jesus) asserts: “Throw not that which is holy unto the dogs, nor pearls unto the swine.”402    Matt. vii. 6. Now they allege that the work of swine and dogs is the intercourse of the woman with a man. And the Phrygians, he says, call this very one “goat-herd” (Aipolis), not because, he says, he is accustomed to feed the goats female and male, as the natural (men) use the name, but because, he says, he is “Aipolis”—that is, always ranging over,—who both revolves and carries around the entire cosmical system by his revolutionary motion. For the word “Polein” signifies to turn and change things; whence, he says, they all call the twos centre of the heaven poles (Poloi).  And the poet says:—

“What sea-born sinless sage comes hither,

Undying Egyptian Proteus?”403    Odyssey, iv. 384.

He is not undone,404    πιπράσκεται; literally, bought and sold, i.e., ruined. he says,405    λέγει: some read ἀμέλει, i.e., doubtless, of course. but revolves as it were, and goes round himself. Moreover, also, cities in which we dwell, because we turn and go round in them, are denominated “Poleis.”  In this manner, he says, the Phrygians call this one “Aipolis,” inasmuch as he everywhere ceaselessly turns all things, and changes them into their own peculiar (functions). And the Phrygians style him, he says, “very fruitful” likewise, “because,” says he, “more numerous are the children of the desolate one, than those of her which hath an husband;”406    Isa. liv. 1; Gal. iv. 27. that is, things by being born again become immortal and abide for ever in great numbers, even though the things that are produced may be few; whereas things carnal, he says, are all corruptible, even though very many things (of this type) are produced. For this reason, he says, “Rachel wept407    ἔκλαιε: this is in the margin; ἔλαβε is in the ms. The marginal reading is the proper correction of that of the ms. for her children, and would not,” says (the prophet), “be comforted; sorrowing for them, for she knew,” says he, “that they are not.”408    Jer. xxxi. 15; Matt. ii. 18. But Jeremiah likewise utters lamentation for Jerusalem below, not the city in Phœnicia, but the corruptible generation below. For Jeremiah likewise, he says, was aware of the Perfect Man, of him that is born again—of water and the Spirit not carnal. At least Jeremiah himself remarked: “He is a man, and who shall know him?”409    Jer. xvii. 9. In this manner, (the Naassene) says, the knowledge of the Perfect Man is exceedingly profound, and difficult of comprehension. For, he says, the beginning of perfection is a knowledge of man, whereas knowledge of God is absolute perfection.

The Phrygians, however, assert, he says, that he is likewise “a green ear of corn reaped.” And after the Phrygians, the Athenians, while initiating people into the Eleusinian rites, likewise display to those who are being admitted to the highest grade at these mysteries, the mighty, and marvellous, and most perfect secret suitable for one initiated into the highest mystic truths: (I allude to) an ear of corn in silence reaped. But this ear of corn is also (considered) among the Athenians to constitute the perfect enormous illumination (that has descended) from the unportrayable one, just as the Hierophant himself (declares); not, indeed, emasculated like Attis,410    [The Phrygian Atys (see cap. iv. infra), whose history should have saved Origen from an imitation of heathenism.] but made a eunuch by means of hemlock, and despising411    παρῃτημένος :  some read ἀπηρτισμένος, i.e., perfecting. all carnal generation. (Now) by night in Eleusis, beneath a huge fire, (the Celebrant) enacting the great and secret mysteries, vociferates and cries aloud, saying, “August Brimo has brought forth a consecrated son, Brimus;” that is, a potent (mother has been delivered of) a potent child.  But revered, he says, is the generation that is spiritual, heavenly, from above, and potent is he that is so born. For the mystery is called “Eleusin” and “Anactorium.”  “Eleusin,” because, he says, we who are spiritual come flowing down from Adam above; for the word “eleusesthai” is, he says, of the same import with the expression “to come.” But “Anactorium” is of the same import with the expression “to ascend upwards.” This, he says, is what they affirm who have been initiated in the mysteries of the Eleusinians. It is, however, a regulation of law, that those who have been admitted into the lesser should again be initiated into the Great Mysteries. For greater destinies obtain greater portions. But the inferior mysteries, he says, are those of Proserpine below; in regard of which mysteries, and the path which leads thither, which is wide and spacious, and conducts those that are perishing to Proserpine, the poet likewise says:—

“But under her a fearful path extends,

Hollow, miry, yet best guide to

Highly-honoured Aphrodite’s lovely grove.”412    These verses have been ascribed to Parmenides.

These, he says, are the inferior mysteries, those appertaining to carnal generation. Now, those men who are initiated into these inferior (mysteries) ought to pause, and (then) be admitted into the great (and) heavenly (ones). For they, he says, who obtain their shares (in this mystery), receive greater portions. For this, he says, is the gate of heaven; and this a house of God, where the Good Deity dwells alone. And into this (gate), he says, no unclean person shall enter, nor one that is natural or carnal; but it is reserved for the spiritual only. And those who come hither ought to cast off413    Or, “receive.” their garments, and become all of them bridegrooms, emasculated through the virginal spirit. For this is the virgin414    Isa. vii. 14. who carries in her womb and conceives and brings forth a son, not animal, not corporeal, but blessed for evermore. Concerning these, it is said, the Saviour has expressly declared that “straight and narrow is the way that leadeth unto life, and few there are that enter upon it; whereas broad and spacious is the way that leadeth unto destruction, and many there are that pass through it.”415    Matt. vii. 13, 14.

[8] Τούτοις καὶ τοῖς τοιούτοις ἑπόμενοι οἱ θαυμασιώτατοι γνωστικοί, ἐφευρεταὶ καινῆς τέχνης γραμματικῆς, τὸν ἑαυτῶν προφήτην Ὅμηρον ταῦτα προφαίνοντα ἀρρήτως δοξάζουσι καὶ τοὺς ἀμυήτους τὰς ἁγίας γραφὰς εἰς τοιαύτας ἐννοίας συνάγοντες ἐνυβρίζουσι. λέγουσι γάρ: ὁ λέγων τὰ πάντα ἐξ ἑνὸς συνεστάναι πλανᾶται, ὁ [δὲ] λέγων ἐκ τριῶν ἀληθεύει καὶ περὶ τῶν ὅλων τὴν ἀπόδειξιν δώσει: μία γάρ ἐστι, φησίν, ἡ μακαρία φύσις τοῦ μακαρίου ἀνθρώπου τοῦ ἄνω, τοῦ Ἀδάμαντος: μία δὲ ἡ θνητὴ [ἡ] κάτω: μία δὲ ἡ ἀβασίλευτος γενεὰ ἡ ἄνω γενομένη_ ὅπου, φησίν, ἐστὶ Μαριὰμ ἡ ζητουμένη καὶ Ἰοθὼρ ὁ μέγας σοφὸς καὶ Σεπφώρα ἡ βλέπουσα καὶ Μωσῆς, οὗ γένεσις οὐκ ἔστιν ἐν Αἰγύπτῳ: γεγόνασι γὰρ αὐτῷ παῖδες ἐν Μαδιάμ. _καὶ τοῦτο, φησίν, οὐδὲ τοὺς ποιητὰς λέληθε [λέγοντας]: τριχθὰ δὲ πάντα δέδασται, ἕκαστος δ' ἔμμορε τιμῆς. δεῖ γάρ, φησί, λαλεῖσθαι τὰ μεγέθη, λαλεῖσθαι δὲ οὕτως ὑπὸ πάντων πανταχῇ, «ἵνα ἀκούοντες μὴ ἀκούωσι καὶ βλέποντες μὴ βλέπωσιν». εἰ μὴ γὰρ ἐλαλεῖτο, φησί, τὰ μεγέθη, ὁ κόσμος συνεστάναι οὐκ ἠδύνατο. οὗτοι, [φησίν,] εἰσὶν οἱ τρεῖς ὑπέρογκοι λόγοι: Καυλακαῦ, Σαυλασαῦ, Ζεησάρ: Καυλακαῦ τοῦ ἄνω, τοῦ Ἀδάμαντος: Σαυλασαῦ τοῦ κάτω, [τοῦ] θνητοῦ: Ζεησὰρ τοῦ ἐπὶ τὰ ἄνω ῥεύσαντος Ἰορδάνου. οὗτός ἐστι, φησίν, ὁ ἐν πᾶσιν ἀρσενόθηλυς ἄνθρωπος, ὃν οἱ ἀγνοοῦντες Γηρυόνην καλοῦσι τρισώματον_ὡς «ἐκ γῆς ῥέοντα» [ὄντα] Γηρυόνην_, κοινῇ δὲ Ἕλληνες «(ἐ)πουράνιον Μηνὸς κέρας», ὅτι καταμέμιχε καὶ κεκέρακε πάντα πᾶσι. «πάντα» γάρ, φησί, «δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν: ὃ δὲ γέγονεν ἐν αὐτῷ ζωή ἐστιν». αὕτη, φησίν, ἐστὶν «ἡ ζωὴ» ἡ ἄρρητος γενεὰ τῶν τελείων ἀνθρώπων, ἣ «ταῖς προτέραις γενεαῖς οὐκ ἐγνω[ρί]σθη»: τὸ δὲ «οὐδέν», ὃ χωρὶς αὐτοῦ γέγονεν, ὁ κόσμος, [φησίν,] ἐστίν, [ὁ] ἰδικός: γέγονε [μ]ὲν γὰρ χωρὶς αὐτοῦ, ὑπὸ τρίτου καὶ τετάρτου [θεοῦ]. Τοῦτο, φησίν, ἐστὶ τὸ ποτήριον «τὸ κόνδυ», «ἐν ᾧ [ὁ] βασιλεὺς πίνων οἰωνίζεται», [καὶ] τοῦτο, φησί, κεκρυμμένον εὑρέθη ἐν τοῖς καλοῖς τοῦ Βενιαμὶν σπέρμασι. λέγουσι δὲ [τ]αὐτὸ καὶ Ἕλληνες, φησίν, οὕτως «μαινομένῳ στόματι»: Φέρ' ὕδωρ, φέρ' οἶνον, ὦ παῖ, μέθυσόν με καὶ κάρωσον: τὸ ποτήριον λέγει μοι ποδαπόν με δεῖ γενέσθαι, [ἀλάλῳ λαλοῦν ˘–×]. τοῦτο, φησίν, ἤρκει μόνον νοηθὲν ἀνθρώποις τὸ τοῦ Ἀνακρέοντος ποτήριον, [τὸ] ἀλάλως λαλοῦν μυστήριον ἄρρητον: ἄλαλον γάρ, φησίν, [ἐστὶ μυστήριον] τὸ Ἀνακρέοντος [φησὶ] ποτήριον, ὅ[τι]περ αὐτῷ, [ὥς] φησιν Ἀνακρέων, λαλεῖ ἀλάλῳ φθέγματι ποδαπὸν αὐτὸν δεῖ γενέσθαι, τουτέστι πνευματικόν, οὐ σαρκικόν, ἐὰν ἀκούσῃ τὸ κεκρυμμένον μυστήριον ἐν σιωπῇ. καὶ τοῦτό ἐστι, [φησί,] τὸ ὕδωρ τὸ ἐν τοῖς καλοῖς ἐκείνοις γάμοις, ὃ στρέψας ὁ Ἰησοῦς ἐποίησεν οἶνον, [καὶ] αὕτη, φησίν, ἐστὶν ἡ μεγάλη καὶ ἀληθινὴ «ἀρχὴ τῶν σημείων», ἣν ἐποίησεν «ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἐφανέρωσε» τὴν βασιλείαν τῶν οὐρανῶν. αὕτη [δέ], φησίν, ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἐντὸς ἡμῶν κατακειμένη ὡς θησαυρός, ὡς «ζύμη εἰς ἀλεύρου τρία σάτα κεκρυμμένη». Τοῦτ' ἔστι, φησί, τὸ μέγα καὶ ἄρρητον [τῶν] Σαμοθρᾴκων μυστήριον, ὃ μόνοις ἔξεστιν εἰδέναι τοῖς τελείοις, φησίν, [τουτέστιν] ἡμῖν: διαρρήδην γὰρ οἱ Σαμόθρᾳκες τὸν Ἀδάμ[να] ἐκεῖνον παραδιδόασιν ἐν τοῖς μυστηρίοις τοῖς ἐπιτελουμένοις παρ' αὐτοῖς [ὡς] ἀρχάνθρωπον. ἕστηκε δὲ ἀγάλματα δύο ἐν τῷ [τῶν] Σαμοθρᾴκων ἀνακτόρῳ ἀνθρώπων γυμνῶν, ἄνω τεταμένας ἐχόντων τὰς χεῖρας ἀμφοτέρας εἰς οὐρανὸν καὶ τὰς αἰσχύνας ἄνω ἐστραμμένας, καθάπερ ἐν Κυλλήνῃ τὸ τοῦ Ἑρμοῦ: εἰκόνες δέ εἰσι τὰ προειρημένα ἀγάλματα τοῦ ἀρχανθρώπου καὶ τοῦ ἀναγεννωμένου πνευματικοῦ, κατὰ πάνθ' ὁμοουσίου ἐκείνῳ τῷ ἀνθρώπῳ. τοῦτο, φησίν, ἐστὶ τὸ εἰρημένον ὑπὸ τοῦ σωτῆρος: «ἐὰν μὴ πίνητέ μου τὸ αἷμα καὶ φάγητέ μου τὴν σάρκα», «οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν»: ἀλλὰ κἂν «πίητε», φησί, «τὸ ποτήριον ὃ ἐγὼ πίνω», «ὅπου ἐγὼ ὑπάγω, ἐκεῖ ὑμεῖς εἰσελθεῖν οὐ δύνασθε». ᾔδει γάρ, φησίν, ἐξ (ὁ)ποίας φύσεως ἕκαστος τῶν μαθητῶν αὐτοῦ ἐστι καὶ ὅτι ἕκαστον αὐτῶν εἰς τὴν ἰδίαν φύσιν ἐλθεῖν ἀνάγκη. ἀπὸ γὰρ τῶν δώδεκα, φησί, φυλῶν μαθητὰς ἐξελέξατο δώδεκα, καὶ δι' αὐτῶν ἐλάλησε πάσῃ φυλῇ: διὰ τοῦτο, φησί, τὰ τῶν δώδεκα μαθητῶν κηρύγματα οὔτε πάντες ἀκηκόασι[ν] οὔτε, ἐὰν ἀκούσωσι, παραδέξασθαι δύνανται: ἔστι γὰρ αὐτοῖς παρὰ φύσιν τὰ μὴ κατὰ φυλήν. Τοῦτον, φησί, Θρᾷκες οἱ περὶ τὸν Αἷμον οἰκοῦντες Κορύβαντα καλοῦσι, καὶ Θρᾳξὶν οἱ Φρύγες παραπλησίως, ὅτι ἀπὸ τῆς κορυφῆς ἄνωθεν καὶ ἀπὸ τοῦ ἀχαρακτηρίστου ἐγκεφάλου τὴν ἀρχὴν τῆς καταβάσεως λαμβάνων καὶ πάσας τὰς τῶν ὑποκειμένων διερχόμενος ἀρχάς, πῶς καὶ τίνα τρόπον κατέρχεται οὐ νοοῦμεν. τοῦτ' ἔστι, φησί, τὸ εἰρημένον: «φωνὴν μὲν αὐτοῦ ἠκούσαμεν, εἶδος δὲ αὐτοῦ οὐχ ἑωράκαμεν». ἀποτεταγμένου γάρ, φησίν, αὐτοῦ καὶ [κε]χαρακτηρισμένου ἀκούεται φωνή, τὸ δὲ εἶδος τὸ κατελθὸν ἄνωθεν, ἀπὸ τοῦ ἀχαρακτηρίστου, ὁποῖόν ἐστιν, οἶδεν οὐδείς: ἔστι δὲ ἐν τῷ πλάσματι τῷ χοϊκῷ, γινώσκει δὲ αὐτὸ οὐδείς. Οὗτος, φησίν, ἐστὶν «ὁ τὸν κατακλυσμὸν [κατ]οικ[ι]ῶν θεός», κατὰ τὸ ψαλτήριον, καὶ φθεγγόμενος [καὶ] κεκραγὼς ἀπὸ «ὑδάτων πολλῶν». ὕδατα [δέ], φησίν, ἐστὶ πολλὰ ἡ πολυσχιδὴς τῶν θνητῶν γένεσις ἀνθρώπων, ἀφ' ἧς, [φησί,] βοᾷ καὶ κέκραγε πρὸς τὸν ἀχαρακτήριστον ἄνθρωπον, «ῥῦσαι» λέγων «ἀπὸ λεόντων τὴν μονογενῆ μου». πρὸς τοῦτον, φησίν, ἐστὶν εἰρημένον: «παῖς μου εἶ σύ, Ἰσραήλ: μὴ φοβοῦ: ἐὰν διὰ ποταμῶν διέλθῃς, οὐ μή σε συγκλύσουσιν: ἐὰν διὰ πυρὸς διέλθῃς, οὐ μή σε συγκαύσει:» _ποταμούς, φησί, λέγει τὴν ὑγρὰν τῆς γενέσεως οὐσίαν, πῦρ δὲ τὴν ἐπὶ τὴν γένεσιν ὁρμὴν καὶ ἐπιθυμίαν: _ «σὺ ἐμὸς εἶ, μὴ φοβοῦ». καὶ πάλιν, φησίν: «εἰ ἐπιλήσεται μήτηρ τῶν τέκνων αὐτῆς [τοῦ] μὴ ἐλεῆσαι» μηδὲ ἐπιδοῦναι μαστόν, «κἀγὼ ἐπιλήσομαι ὑμῶν:» _ὁ Ἀδάμας, φησί, λέγει πρὸς τοὺς ἰδίους ἀνθρώπους: _«ἀλλ' εἰ καὶ ἐπιλήσεται ταῦτα γυνή, ἀλλ' ἐγὼ οὐκ ἐπιλήσομαι ὑμῶν: ἐπὶ τῶν χειρῶν μου ἐζωγράφηκα ὑμᾶς». Περὶ δὲ τῆς ἀνόδου αὐτοῦ_τουτέστι τῆς ἀναγεννήσεως_, ἵνα γένηται πνευματικός, οὐ σαρκικός, λέγει, φησίν, ἡ γραφή: «ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης:» _τουτέστι θαῦμα θαυμάτων: _«τίς» δέ, φησίν, «ἐστὶν οὗτος ὁ βασιλεὺς τῆς δόξης;» «σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπου καὶ ἐξουθένημα λαοῦ». «αὐτός» [δέ, φησίν,] «ἐστὶν ὁ βασιλεὺς τῆς δόξης» «ὁ ἐν πολέμῳ δυνατός». πόλεμον δὲ λέγει τὸν ἐν σώματι [γινόμενον], ὅτι ἐκ μαχίμων στοιχείων πέπλασται τὸ πλάσμα, καθὼς γέγραπται, φησί: «μνήσθητι πόλεμον τὸν γινόμενον ἐν σώματι». ταύτην [δέ], φησί, τὴν εἴσοδον καὶ ταύτην τὴν πύλην εἶδεν εἰς Μεσοποταμίαν πορευόμενος ὁ Ἰακώβ_ὅπερ ἐστὶν ἀπὸ τοῦ παιδὸς ἔφηβος ἤδη γινόμενος καὶ ἀνήρ_ τουτέστιν ἐγνωρίσθη τῷ εἰς Μεσοποταμίαν πορευομένῳ: Μεσοποταμία δέ, φησίν, ἐστὶν ἡ τοῦ μεγάλου Ὠκεανοῦ ῥοή, ἀπὸ τῶν μέσων ῥέουσα τοῦ τελείου ἀνθρώπου. καὶ ἐθαύμασε, [φησί,] τὴν οὐράνιον πύλην εἰπών: «ὡς φοβερὸς ὁ τόπος οὗτος: οὐκ ἔστι τοῦτο ἀλλ' ἢ οἶκος θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ». διὰ τοῦτο, φησί, λέγει ὁ Ἰησοῦς: «ἐγώ εἰμι ἡ πύλη» ἡ ἀληθινή. ἔστι δὲ ὁ ταῦτα λέγων ὁ ἀπὸ τοῦ ἀχαρακτηρίστου, φησίν, ἄνωθεν κεχαρακτηρισμένος τέλειος ἄνθρωπος. οὐ δύναται οὖν, φησί, σωθῆναι ὁ τέλειος ἄνθρωπος, ἐὰν μὴ ἀναγεν[ν]ηθῇ διὰ ταύτης εἰσελθὼν τῆς πύλης. Τὸν αὐτὸν δὲ τοῦτον, φησί, Φρύγες καὶ Πάπαν καλοῦσιν, ὅτι [τὰ] πάντα ἔπαυσεν, ἀτάκτως καὶ πλημμελῶς πρὸ τῆς ἑαυτοῦ φανερώσεως κεκινημένα: τὸ γὰρ ὄνομα, φησί, τοῦ Πάπα πάντων ὁμοῦ ἐστι «τῶν ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων» [φωνὴ] λεγόντων: παῦε, παῦε τὴν ἀσυμφωνίαν τοῦ κόσμου καὶ ποίησον «εἰρήνην τοῖς μακράν»_ τουτέστι τοῖς ὑλικοῖς (κ)αὶ χοϊκοῖς_καὶ «εἰρήνην τοῖς ἐγγύς»_τουτέστι τοῖς πνευματικοῖς καὶ νοεροῖς τελείοις ἀνθρώποις. _ Λέγουσι δὲ οἱ Φρύγες [τὸν] αὐτὸν τοῦτον καὶ νέκυν, οἱονεὶ ἐν μνήματι καὶ τάφῳ ἐγκατωρυγμένον ἐν τῷ σώματι. τοῦτο, φησίν, ἐστὶ τὸ εἰρημένον: «τάφοι ἐστὲ κεκονιαμένοι, γέμοντες ἔσωθεν ὀστέων νεκρῶν», ὅτι οὐκ ἔστιν, φησίν, ἐν ὑμῖν ἄνθρωπος ὁ ζῶν. καὶ πάλιν, φησί[ν]: «ἐξαλοῦνται ἐκ τῶν μνημείων οἱ νεκροί»_τουτέστιν ἐκ τῶν σωμάτων τῶν χοϊκῶν, ἀναγεννηθέντες πνευματικοί, οὐ σαρκικοί. _αὕτη, φησίν, ἐστὶν ἡ ἀνάστασις ἡ διὰ τῆς πύλης γινομένη τῶν οὐρανῶν, δι' ἧς οἱ μὴ εἰσελθόντες, φησί, πάντες μένουσι νεκροί. Οἱ δὲ αὐτοί, φησί, Φρύγες τὸν αὐτὸν τοῦτον πάλιν ἐκ μεταβολῆς λέγουσι θεόν: γίνεται γάρ, φησί, θεός, ὅταν ἐκ νεκρῶν ἀναστὰς διὰ τῆς τοιαύτης πύλης εἰσελεύσεται εἰς τὸν οὐρανόν. ταύτην, φησί, τὴν πύλην Παῦλος οἶδεν ὁ ἀπόστολος, παρανοίξας ἐν μυστηρίῳ καὶ εἰπὼν «ἡρπάσθαι» ὑπὸ ἀγγέλου καὶ γεγονέναι «ἕως» δευτέρου καὶ «τρίτου οὐρανοῦ εἰς τὸν παράδεισον» αὐτόν, καὶ ἑωρακέναι ἃ ἑώρακε «καὶ ἀκηκοέναι ῥήματα ἄρρητα, ἃ οὐκ ἐξὸν ἀνθρώπῳ εἰπεῖν». ταῦτά ἐστι, φησί, τὰ ἄρρητα ὑπὸ πάντων λεγόμενα μυστήρια, «ἃ [καὶ λαλοῦμεν] οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ: μωρία γὰρ αὐτῷ ἐστι». Καὶ ταῦτα, φησίν, ἐστὶ τὰ τοῦ πνεύματος ἄρρητα μυστήρια, ἃ ἡμεῖς ἴσμεν μόνοι. περὶ τούτων, φησίν, εἴρηκεν ὁ σωτήρ: «οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μή τινα ἑλκύσῃ ὁ πατήρ μου ὁ οὐράνιος»: πάνυ γάρ, φησί, δύσκολόν ἐστι παραδέξασθαι καὶ λαβεῖν τὸ μέγα τοῦτο καὶ ἄρρητον μυστήριον. καὶ πάλιν, φησίν, εἴρηκεν ὁ σωτήρ: «οὐ πᾶς ὁ λέγων μοι, Κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς»: ὃ δη[λοῖ, φησί,] ποιήσαντας, οὐχὶ ἀκούσαντας μόνον, εἰς τὴν βασιλείαν εἰσελθεῖν τῶν οὐρανῶν. καὶ πάλιν, φησίν, εἴρηκεν: «οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τῶν οὐρανῶν». τελῶναι γάρ, φησίν, εἰσὶν οἱ τὰ τέλη τῶν ὅλων λαμβάνοντες: ἡμεῖς δέ, φησίν, ἐσμὲν οἱ τελῶναι, «εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκε». τέλη γάρ, φησίν, εἰσὶ τὰ ἀπὸ τοῦ ἀχαρακτηρίστου εἰς τὸν κόσμον κατεσπαρμένα σπέρματα, δι' ὧν ὁ πᾶς συντελεῖται κόσμος: διὰ γὰρ αὐτῶν καὶ ἤρξατο γενέσθαι. καὶ τοῦτό ἐστι, φησί, τὸ εἰρημένον: «ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι: καὶ τὰ μὲν ἔπεσε παρὰ τὴν ὁδὸν καὶ κατεπατήθη, τὰ δὲ ἐπὶ τὰ πετρώδη καὶ ἐξανέτειλε», φησί, «καὶ διὰ τὸ μὴ ἔχειν βάθος γῆς ἐξηράνθη καὶ ἀπέθανε: τὰ δὲ ἔπεσε», φησίν, «ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἀγαθήν, καὶ ἐποίει καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. ὁ ἔχων», φησίν, «ὦτα ἀκούειν ἀκουέτω». τουτέστι, φησίν, οὐδεὶς τούτων τῶν μυστηρίων ἀκροατὴς γέγονεν εἰ μὴ μόνοι [οἱ] γνωστικοὶ τέλειοι. αὕτη, φησίν, ἐστὶν ἡ γῆ ἡ καλὴ καὶ ἀγαθή, ἣν λέγει Μωϋσῆς: «εἰσάξω ὑμᾶς εἰς γῆν καλὴν καὶ ἀγαθήν, εἰς γῆν ῥέουσαν γάλα καὶ μέλι». τοῦτο, φησίν, ἐστὶ τὸ μέλι καὶ τὸ γάλα, οὗ δεῖ γευσαμένους τοὺς τελείους ἀβασιλεύτους γενέσθαι καὶ μετασχεῖν τοῦ πληρώματος. τοῦτο, φησίν, ἐστὶ τὸ πλήρωμα δι' οὗ πάντα τὰ γινόμενα γεν[ν]ητὰ ἀπὸ τοῦ ἀγεννήτου γέγονέ τε καὶ πεπλήρωται. Ὁ δὲ αὐτὸς οὗτος ὑπὸ τῶν Φρυγῶν καὶ ἄκαρπος καλεῖται: ἔστι γὰρ ἄκαρπος ὅταν ᾖ σαρκικὸς καὶ τὴν «ἐπιθυμίαν τῆς σαρκὸς» ἐργάζηται. τοῦτο, φησίν, ἐστὶ τὸ εἰρημένον: «πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται». καρποὶ δὲ οὗτοι, φησίν, εἰσὶ μόνοι οἱ λογικοί, [οἱ] ζῶντες ἄνθρωποι, οἱ διὰ τῆς πύλης εἰσερχόμενοι τῆς τρίτης. λέγουσι γοῦν: «εἰ νεκρὰ ἐφάγετε καὶ ζῶντα ἐποιήσατε, τί, ἂν ζῶντα φάγητε, ποιήσετε;» ζῶντα δὲ λέγουσι καὶ λόγους καὶ νόας καὶ [τοὺς τελείους] ἀνθρώπους, τοὺς μαργαρίτας ἐκείνου τοῦ ἀχαρακτηρίστου ἐρ[ρ]ιμμένους εἰς τὸ πλάσμα [ὡς] καρπούς. [καὶ] τοῦτ' ἔστιν ὃ [ὁ Ἰησοῦς] λέγει, φησί: «μὴ βάλητε τὸ ἅγιον τοῖς κυσί, μηδὲ τοὺς μαργαρίτας τοῖς χοίροις», χοίρων καὶ κυνῶν ἔργον λέγοντες εἶναι τὴν γυναικὸς πρὸς ἄνδρα ὁμιλίαν. Τὸν αὐτὸν δὲ τοῦτον, φησίν, οἱ Φρύγες καλοῦσιν αἰπόλον, οὐχ ὅτι, φησίν, ἔβοσκεν αἶγας καὶ τράγους, ὡς οἱ ψυχικοὶ ὀνομάζουσιν, ἀλλ' [ὅ]τι, φησίν, ἐστὶν ἀ[ε]ιπόλος, τουτέστιν ὁ ἀεὶ πολῶν καὶ στρέφων καὶ περιελαύνων τὸν κόσμον ὅλον στροφῇ. πολεῖν γάρ ἐστι τὸ στρέφειν καὶ μεταβάλλειν τὰ πράγματα: ἔνθε[ν], φησί, καὶ τὰ δύο κέντρα τοῦ οὐρανοῦ ἅπαντες προσαγορεύουσι πόλους. καὶ ὁ ποιητὴς δέ, φησί, [λέγων] πωλεῖταί τις δεῦρο γέρων ἅλιος νημερτής, ἀθάνατος Πρωτεὺς Αἰγύπτιος, οὐ πιπράσκεται, φησίν, ἀλλὰ στρέφεται αὐτοῦ, οἱονεὶ [καὶ] περιέρχεται λέγει. καὶ πόλεις, [φησίν,] ἐν αἷς οἰκοῦμεν, ὅτι στρεφόμεθα καὶ πολοῦμεν ἐν αὐταῖς, [καὶ] καλοῦνται πόλεις. οὕτως, φησίν, [κ]αὶ Φρύγες αἰπόλον τοῦτον καλοῦσι, τὸν πάντοτε [πάντα] πανταχῇ στρέφοντα καὶ μεταβάλλοντα πρὸς τὰ οἰκεῖα. Καλοῦσι δὲ α(ὐ)τόν, φησί, καὶ πολύκαρπον οἱ Φρύγες, ὅτι «πλείονα», φησί, «τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα»: τουτέστι, [φησί,] τὰ ἀναγεννώμενα ἀθάνατα καὶ ἀεὶ διαμένοντα ἐστὶ πολλά, κἂν ὀλίγα ᾖ τὰ γεννώμενα: τὰ δὲ σαρκικά, φησίν, [ἐστὶ] φθαρτὰ πάντα, κἂν ᾖ πολλὰ πάνυ [τὰ] γεννώμενα. διὰ τοῦτο, φησίν, «ἔκλαιε Ῥαχὴλ τὰ τέκνα [αὐτῆς] καὶ οὐκ ἤθελε», φησί, «παρακαλεῖσθαι κλαίουσα ἐπ' αὐτοῖς»: ᾔδει γάρ, φησίν, «ὅτι οὐκ εἰσί». θρηνεῖ δὲ καὶ Ἱερεμίας τὴν κάτω Ἱερουσαλήμ, οὐ τὴν [δ'] ἐν Φοινίκῃ πόλιν, [φησίν,] ἀλλὰ τὴν κάτω γένεσιν, τὴν φθαρτήν: ἔγνω γάρ, φησί, καὶ Ἱερεμίας τὸν τέλειον ἄνθρωπον, τὸν ἀναγεννώμενον «ἐξ ὕδατος καὶ πνεύματος», οὐ σαρκικόν. αὐτὸς γοῦν ὁ Ἱερεμίας ἔλεγε, [φησίν:] «ἄνθρωπός ἐστι, καὶ τίς γνώσεται αὐτόν;» οὕτως, φησίν, ἐστὶ πάνυ βαθεῖα καὶ δυσκατάληπτος ἡ τοῦ τελείου ἀνθρώπου γνῶσις. «ἀρχὴ» γάρ, φησί, «τελειώσεως γνῶσις ἀνθρώπου, θεοῦ δὲ γνῶσις ἀπηρτισμένη τελείωσις». Λέγουσι δὲ αὐτόν, φησί, Φρύγες καὶ «χλοερὸν στάχυν τεθερισμένον», καὶ μετὰ τοὺς Φρύγας Ἀθηναῖοι, μυοῦντες Ἐλευσίνια καὶ ἐπιδεικνύντες τοῖς ἐποπτεύουσι τὸ μέγα καὶ θαυμαστὸν καὶ τελεώτατον ἐποπτικὸν ἐκεῖ μυστήριον ἐν σιωπῇ, τεθερισμένον στάχυν. ὁ δὲ στάχυς οὗτός ἐστι, [φησί,] καὶ παρὰ Ἀθηναίοις ὁ παρὰ τοῦ ἀχαρακτηρίστου φωστὴρ τέλειος μέγας, καθάπερ αὐτὸς ὁ ἱεροφάντης_οὐκ ἀποκεκομμένος μέν, ὡς ὁ Ἄττις, [φησίν,] εὐνουχισμένος δὲ διὰ κωνείου καὶ πᾶσαν ἀπηρτημένος τὴν σαρκικὴν γένεσιν_νυκτὸς ἐν [Ἐ]λευσῖνι ὑπὸ πολλῷ πυρὶ τελῶν τὰ μεγάλα καὶ ἄρρητα μυστήρια βοᾷ καὶ κέκραγε λέγων: «ἱερὸν ἔτεκε πότνια κοῦρον Βριμὼ Βριμόν», τουτέστιν ἰσχυρὰ ἰσχυρόν. πότνια δέ ἐστι, φησίν, ἡ γένεσις ἡ πνευματική, ἡ ἐπουράνιος, ἡ ἄνω: ἰσχυρὸς δέ ἐστιν ὁ οὕτω γεννώμενος. ἔστι δὲ λεγόμενον τὸ μυστήριον Ἐλευσὶν καὶ ἀνακτόρειον: Ἐλευσὶν [μέν], ὅτι ἤλθομεν, φησίν, οἱ πνευματικοὶ ἄνωθεν, ἀπὸ τοῦ Ἀδάμαντος ῥυέντες κάτω_ἐλεύσεσθαι γάρ, φησίν, ἐστὶν ἐλθεῖν_, ἀνακτόρειον δὲ [διὰ] τὸ [ἀνάγεσθαι ἡμᾶς καὶ] ἀνελθεῖν ἄνω. τοῦτο, φησίν, ἐστὶν ὃ λέγουσιν οἱ κατωργιασμένοι τῶν Ἐλευσινίων τὰ [μεγάλα] μυστήρια. θέ[σ]μιον δέ ἐστι, [φησί, τοὺς] τὰ μικρὰ μεμυημένους αὖθις [καὶ] τὰ μεγάλα μυεῖσθαι: «μόροι γὰρ μείζονες μείζονας μοίρας λαγχάνουσι». μικρὰ [δέ,] φησίν, ἐστὶ [τὰ] μυστήρια τὰ τῆς Περσεφόνης, [τὰ] κάτω. περὶ ὧν μυστηρίων καὶ τῆς ὁδοῦ τῆς ἀγούσης ἐκεῖ, οὔσης «πλατείας καὶ εὐρυχώρου» καὶ φερούσης τοὺς ἀπολλυμένους ἐπὶ τὴν Περσεφόνην, καὶ ὁ ποιητὴς δή, φησίν, [λέγει:] αὐτὰρ ὑπ' αὐτήν ἐστιν ἀταρπιτὸς ὀκριόεσσα, κοίλη, πηλώδης: ἣ δ' ἡγήσασθαι ἀρίστη ἄλσος ἐς ἱμερόεν πολυτιμήτου Ἀφροδίτης. ταῦτ' ἔστι, φησί, τὰ μικρὰ μυστήρια, τὰ τῆς σαρκικῆς γενέσεως, ἃ μυηθέντες οἱ ἄνθρωποι μικρὸν παύσασθαι ὀφείλουσι [πρὶν] καὶ μυεῖσθαι τὰ μεγάλα, τὰ ἐπουράνια. οἱ γὰρ τοὺς ἐκεῖ, φησί, λαχόντες «μόρους μείζονας μοίρας λαγχάνουσιν». Αὕτη δέ, φησίν, ἐστὶν «ἡ πύλη τοῦ οὐρανοῦ» καὶ οὗτος [ὁ] «οἶκος θεοῦ», ὅπου ὁ ἀγαθὸς θεὸς κατοικεῖ μόνος: εἰς ὃν οὐκ εἰσελεύσεται, φησίν, ἀκάθαρτος οὐδείς, οὐ ψυχικός, οὐ σαρκικός, ἀλλὰ τηρεῖται πνευματικοῖς μόνοις. ὅπου δεῖ γενομένους λαβεῖν τὰ «ἐνδύματα [γάμων]» καὶ πάντας γενέσθαι νυμφίους ἀπηρσενωμένους διὰ τοῦ παρθενικοῦ πνεύματος. αὕτη δέ ἐστιν, [φησίν,] ἡ παρθένος «ἡ ἐν γαστρὶ ἔχουσα καὶ συλλαμβάνουσα καὶ τίκτουσα υἱόν», οὐ ψυχικόν, οὐ σωματικόν, ἀλλὰ μακάριον Αἰῶνα Αἰώνων. περὶ τούτων, φησί, διαρρήδην εἴρηκεν ὁ σωτὴρ ὅτι «στενὴ καὶ τεθλιμμένη ἐστὶν ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εἰσερχόμενοι εἰς αὐτήν, πλατεῖα δὲ καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ διερχόμενοι δι' αὐτῆς».