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to test and to converse with the speaking spirit, approved men and bishops, Zoticus from the village of Comana, and Julianus from Apamea, whose mouths the followers of Themison muzzled, not permitting the false and people-deceiving spirit to be refuted by them.” 5.16.18 And in the same work again, saying other things in between for the refutation of the false prophecies of Maximilla, he at the same time indicates the time at which he wrote these things, and mentions her predictions through which she foretold that there would be wars and tumults, and he corrects the falsehood of these, saying thus: 5.16.19 “And how has not this lie already become manifest? For it is more than thirteen years to this day since the woman died, and neither a partial nor a general war has happened in the world, but rather, through the mercy of God, a lasting peace even for Christians.” 5.16.20 And these things are from the second book. And from the third I will also quote a few words, in which, against those who boast that many of them have been martyred, he says this: “When, therefore, being refuted in all the things that have been said, they are at a loss, they try to take refuge with the martyrs, saying that they have many martyrs and that this is a sure proof of the power of the so-called prophetic spirit among them. But this is, as it seems, rather of all things not true. 5.16.21 For some of the other heresies also have very many martyrs, and we shall certainly not agree with them on this account, nor confess that they have the truth. And first, indeed, those from the heresy of Marcion, called Marcionites, say they have very many martyrs of Christ, but they do not confess Christ himself in truth.” And a little after this he adds, saying: 5.16.22 “Therefore, whenever those from the Church who have been called to the martyrdom of the true faith happen to be with some of the so-called martyrs from the Phrygian heresy, they separate from them and are perfected without having fellowship with them because they do not wish to assent to the spirit of Montanus and the women. And that this is true, and happened in our own times in Apamea on the Maeander, is manifest in the case of those who suffered martyrdom with Gaius and Alexander from Eumeneia.” 5.17.1 In this writing he also mentions the writer Miltiades, as having also himself written a certain treatise against the aforesaid heresy. For after quoting some of their words, he adds, saying: “Finding these things in a certain work of theirs which opposes the work of the brother Miltiades, in which he proves concerning the need for a prophet not to speak in ecstasy, I have made an abridgement.” 5.17.2 And a little further on in the same work he enumerates those who had prophesied under the New Testament, among whom he numbers a certain Ammia and Quadratus, saying as follows: “But the false prophet in a trance, which is followed by licence and fearlessness, beginning on the one hand from voluntary ignorance, but ending on the other hand in involuntary madness of soul, as has been said before. 5.17.3 But in this manner they will be able to show neither any prophet under the Old nor under the New Testament who was moved by the Spirit, neither Agabus, nor Judas, nor Silas, nor the daughters of Philip, nor Ammia in Philadelphia, nor Quadratus, nor any others, if indeed they will boast of any who do not belong to them.” 5.17.4 And again a little later he says this: “For if after Quadratus and Ammia in Philadelphia, as they say, the women with Montanus succeeded to the prophetic gift, let them show who among them have succeeded Montanus and the women. For the Apostle claims that the prophetic gift ought to be in the whole church until the final coming. But they could not show one, for this is now perhaps the fourteenth year since the death of Maximilla.” 5.17.5 So much from this man. But the Miltiades mentioned by him has left us also other memorials of his own diligence concerning the divine oracles

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δοκιμάσαι καὶ διαλεχθῆναι τῷ πνεύματι λαλοῦντι, ἄνδρας δοκίμους καὶ ἐπισκόπους, Ζωτικὸν ἀπὸ Κουμάνης κώμης καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας, ὧν οἱ περὶ Θεμίσωνα τὰ στόματα φιμώσαντες οὐκ εἴασαν τὸ ψευδὲς καὶ λαοπλάνον πνεῦμα ὑπ' αὐτῶν ἐλεγχθῆναι». 5.16.18 ἐν ταὐτῷ δὲ πάλιν ἕτερα μεταξὺ πρὸς ἔλεγχον τῶν τῆς Μαξιμίλλης ψευδοπροφητειῶν εἰπών, ὁμοῦ τόν τε χρόνον καθ' ὃν ταῦτ' ἔγραφεν, σημαίνει καὶ τῶν προρρήσεων αὐτῆς μέμνηται δι' ὧν πολέμους ἔσεσθαι καὶ ἀκαταστασίας προεμαντεύσατο, ὧν καὶ τὴν ψευδολογίαν εὐθύνει, ὧδε λέγων· 5.16.19 «καὶ πῶς οὐ καταφανὲς ἤδη γέγονεν καὶ τοῦτο τὸ ψεῦδος; πλείω γὰρ ἢ τρισκαίδεκα ἔτη εἰς ταύτην τὴν ἡμέραν ἐξ οὗ τετελεύτηκεν ἡ γυνή, καὶ οὔτε μερικὸς οὔτε καθολικὸς κόσμῳ γέγονεν πόλεμος, ἀλλὰ καὶ Χριστιανοῖς μᾶλλον εἰρήνη διάμονος ἐξ ἐλέου θεοῦ». 5.16.20 καὶ ταῦτα δ' ἐκ τοῦ δευτέρου συγγράμματος. καὶ ἀπὸ τοῦ τρίτου δὲ σμικρὰς παραθήσομαι λέξεις, δι' ὧν πρὸς τοὺς αὐχοῦντας ὡς ἄρα πλείους καὶ αὐτῶν μεμαρτυρηκότες εἶεν, ταῦτά φησιν· «ὅταν τοίνυν ἐν πᾶσι τοῖς εἰρημένοις ἐλεγχθέντες ἀπορήσωσιν, ἐπὶ τοὺς μάρτυρας καταφεύγειν πειρῶνται, λέγοντες πολλοὺς ἔχειν μάρτυρας καὶ τοῦτ' εἶναι τεκμήριον πιστὸν τῆς δυνάμεως τοῦ παρ' αὐτοῖς λεγομένου προφητικοῦ πνεύματος. τὸ δ' ἐστὶν ἄρα, ὡς ἔοικεν, παντὸς μᾶλλον οὐκ ἀληθές. 5.16.21 καὶ γὰρ τῶν ἄλλων αἱρέσεών τινες πλείστους ὅσους ἔχουσι μάρτυρας, καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα, οὐδὲ ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν. καὶ πρῶτοί γε οἱ ἀπὸ τῆς Μαρκίωνος αἱρέσεως Μαρκιανισταὶ καλούμενοι πλείστους ὅσους ἔχειν Χριστοῦ μάρτυρας λέγουσιν, ἀλλὰ τόν γε Χριστὸν αὐτὸν κατ' ἀλήθειαν οὐχ ὁμολογοῦσιν». καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων· 5.16.22 «ὅθεν τοι καὶ ἐπειδὰν οἱ ἐπὶ τὸ τῆς κατ' ἀλήθειαν πίστεως μαρτύριον κληθέντες ἀπὸ τῆς ἐκκλησίας τύχωσι μετά τινων τῶν ἀπὸ τῆς τῶν Φρυγῶν αἱρέσεως λεγομένων μαρτύρων, διαφέρονταί τε πρὸς αὐτοὺς καὶ μὴ κοινωνήσαντες αὐτοῖς τελειοῦνται διὰ τὸ μὴ βούλεσθαι συγκαταθέσθαι τῷ διὰ Μοντανοῦ καὶ τῶν γυναικῶν πνεύματι. καὶ ὅτι τοῦτ' ἀληθές, καὶ ἐπὶ τῶν ἡμετέρων χρόνων ἐν Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ τυγχάνει γεγενημένον ἐν τοῖς περὶ Γάϊον καὶ Ἀλέξανδρον ἀπὸ Εὐμενείας μαρτυρήσασι πρόδηλον». 5.17.1 Ἐν τούτῳ δὲ τῷ συγγράμματι καὶ Μιλτιάδου συγγραφέως μέμνηται, ὡς λόγον τινὰ καὶ αὐτοῦ κατὰ τῆς προειρημένης αἱρέσεως γεγραφότος· παραθέμενος γοῦν αὐτῶν λέξεις τινάς, ἐπιφέρει λέγων· «ταῦτα εὑρὼν ἔν τινι συγγράμματι αὐτῶν ἐνισταμένων τῷ Μιλτιάδου τοῦ ἀδελφοῦ συγγράμματι, ἐν ᾧ ἀποδείκνυσιν περὶ τοῦ μὴ δεῖν προφήτην ἐν ἐκστάσει λαλεῖν, ἐπετεμόμην». 5.17.2 ὑποκαταβὰς δ' ἐν ταὐτῷ τοὺς κατὰ τὴν καινὴν διαθήκην προπεφητευκότας καταλέγει, ἐν οἷς καταριθμεῖ Ἀμμίαν τινὰ καὶ Κοδρᾶτον, λέγων οὕτως· «ἀλλ' ὅ γε ψευδοπροφήτης ἐν παρεκστάσει, ᾧ ἕπεται ἄδεια καὶ ἀφοβία, ἀρχομένου μὲν ἐξ ἑκουσίου ἀμαθίας, καταστρέφοντος δὲ εἰς ἀκούσιον μανίαν ψυχῆς, ὡς προείρηται. 5.17.3 τοῦτον δὲ τὸν τρόπον οὔτε τινὰ τῶν κατὰ τὴν παλαιὰν οὔτε τῶν κατὰ τὴν καινὴν πνευματοφορηθέντα προφήτην δεῖξαι δυνήσονται, οὔτε Ἄγαβον οὔτε Ἰούδαν οὔτε Σίλαν οὔτε τὰς Φιλίππου θυγατέρας, οὔτε τὴν ἐν Φιλαδελφίᾳ Ἀμμίαν οὔτε Κοδρᾶτον, οὔτε εἰ δή τινας ἄλλους μηδὲν αὐτοῖς προσήκοντας καυχήσονται». 5.17.4 καὶ αὖθις δὲ μετὰ βραχέα ταῦτά φησιν· «εἰ γὰρ μετὰ Κοδρᾶτον καὶ τὴν ἐν Φιλαδελφίᾳ Ἀμμίαν, ὥς φασιν, αἱ περὶ Μοντανὸν διεδέξαντο γυναῖκες τὸ προφητικὸν χάρισμα, τοὺς ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν τίνες παρ' αὐτοῖς διεδέξαντο, δειξάτωσαν· δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος ἀξιοῖ. ἀλλ' οὐκ ἂν ἔχοιεν δεῖξαι τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τελευτῆς». 5.17.5 οὗτος μὲν δὴ τοσαῦτα· ὅ γέ τοι πρὸς αὐτοῦ δεδηλωμένος Μιλτιάδης καὶ ἄλλας ἡμῖν τῆς ἰδίας περὶ τὰ θεῖα λόγια σπουδῆς μνήμας