145

the same thirst might strike someone, from the excessively caustic venom in it, the suffering of the pain urges towards an appetite for thirst and drink and provokes one to always take and drink. But the one who is struck thinks he is being helped against the ruin, whenever he takes * of such deadly pain, but in the very drinking, when his stomach is filled and can no longer receive anything, he later gives up his spirit along with the drink. Thus this one also works death by a drink for those deceived by him, from whose venom having been delivered by the power of God, let us proceed to what follows.

Against the Colorbasians 15, but in the sequence 35. 1. Colorbasus follows these, having made his contribution from the sorcery of the aforementioned Marcus, but also having sprung up like a stake from the root of Ptolemy; but again, besides these things, he devised other things to trouble the world like goads, contriving forsooth a greater experience, as if coming from above. And at first he was with Marcus, who was of like mind with him, their heresy being like a two-headed snake, but later, like a head cut from the body of a serpent and still breathing, he destroyed and wronged many, showing, forsooth, something greater and more experienced than those with him and the first ones. 2.40 For he says that the first Ogdoad was not projected with one Aeon under another in succession, but that the projection of the six Aeons was begotten all at once by the Forefather and his Thought, as he, having midwifed it, affirms. And no longer from Logos and Zoe came Anthropos and Ecclesia, as the others say, but from Anthropos and Ecclesia, he and his followers say that Logos and Zoe were begotten. But they also say this in another way, that when the Forefather conceived to project, this was called Father; and since what he projected was truth, this was named Truth. And when he wished to show himself, this was called Man. And those whom he pre-conceived when he projected, this was named Church; † and the Man the Logos; this is the firstborn son. And Life follows the Logos. And thus the first Ogdoad was completed. And there is much dispute among them also concerning the Savior. For some say that he came from all, for which reason he is also called 'Well-pleased,' because the whole Pleroma was well-pleased to glorify the Father through him; others say he came from only the ten Aeons projected from Logos and Zoe, and for this reason he is called Logos and Zoe, preserving the ancestral names; others from the twelve Aeons who came from Anthropos and Ecclesia, and for this reason he confesses himself to be Son of Man, as if a descendant of Man; others say that he was generated by Christ and the Holy Spirit, who were projected for the establishment of the Pleroma, 2.41 and for this reason he is called Christ, preserving the appellation of the Father from whom he was projected. And others, rhapsodists among them, so to speak, say that the Forefather of all and First-Beginning and Unthinkable is called Man. And this is the great and hidden mystery, that the power which is above all and contains all things is called Man; and for this reason the Savior calls himself Son of Man. 2. This is also the empty and fantastical babbling of Colorbasus through sonorous trifles for the world; which if anyone were to understand, he will know from those before him that ambition is the cause of each of these men's suppositions. For each one, being vainglorious and wishing to gather a crowd for himself to follow him, what entered his thought

145

τινα πλήξειεν ἡ αὐτὴ διψάς, ἀπὸ τοῦ περισσοτέρως ἐν αὐτῇ καυστικοῦ ἰοῦ ἐπὶ ὄρεξιν δίψης καὶ πόματος προτρέπει τὸ πάθος τῆς ἀλγηδόνος προσφέρεσθαί τε ἀεὶ καὶ πίνειν ἐρεθίζει. νομίζει δέ τι ὠφελεῖσθαι πρὸς τὴν λύμην ὁ πληγείς, ὁσάκις τῆς τοιαύτης θανατηφόρου ἀλγηδόνος * λαμβάνει, ἀλλὰ ἐν αὐτῷ τῷ πότῳ πληρωθείσης τῆς γαστρὸς καὶ μηκέτι τι ὑποδεχομένης ὕστερον σὺν τῷ πόματι τὸ πνεῦμα ἀφίησιν. οὕτως καὶ οὗτος ἀπὸ πόματος τὸν θάνατον τοῖς παρ' αὐτοῦ ἠπατημένοις ἐξεργάζεται, οὗπερ ἰοῦ ἐν δυνάμει θεοῦ ῥυσθέντες ἐπὶ τὰς ἑξῆς ἴωμεν.

Κατὰ Κολορβασίων ˉιˉε, τῆς δὲ ἀκολουθίας ˉλˉε. 1. Κολόρβασος τούτοις ἕπεται ἀπὸ τῆς τοῦ προειρημένου Μάρκου γοητείας τὸν ἔρανον ποιησάμενος, ἀλλὰ καὶ ἀπὸ τῆς τοῦ Πτολεμαίου ῥίζης σκολόπων δίκην ἀναφύσας· ἕτερα δὲ πάλιν παρὰ τούτους ἐνοχλεῖν τῷ κόσμῳ κέντρων δίκην ἐπενόησε, δῆθεν μείζονα ἐμπειρίαν, ὡς ἄνωθεν ἥκων, μηχανώμενος. καὶ τὰ μὲν πρῶτα σὺν τῷ Μάρκῳ ὑπάρχων ὁμοιογνώμονι αὐτῷ, δίκην δικεφάλου ὄφεως ὑπαρχούσης τῆς αὐτῶν αἱρέσεως, ὕστερον δὲ ὡς κεφαλὴ ἀπὸ σώματος ἑρπετοῦ τμηθεῖσα καὶ ἔτι ἐμπνέουσα πολλοὺς ἀφανίσας ἠδίκησεν, ὡς δῆθεν μεῖζόν τι καὶ ἐμπειρότερον παρὰ τοὺς σὺν αὐτῷ καὶ τοὺς πρώτους δεικνύς. 2.40 λέγει γὰρ τὴν πρώτην ὀγδοάδα οὐ καθ' ὑπόβασιν ἄλλον ὑπὸ ἄλλου Αἰῶνα προβεβλῆσθαι, ἀλλ' ὁμοῦ καὶ εἰς ἅπαξ τὴν τῶν ἓξ Αἰώνων προβολὴν ὑπὸ τοῦ Προπάτορος καὶ τῆς Ἐννοίας αὐτοῦ τετέχθαι, ὡς αὐτὸς μαιωσάμενος, διαβεβαιοῦται. καὶ οὐκέτι ἐκ Λόγου καὶ Ζωῆς Ἄνθρωπον καὶ Ἐκκλησίαν, ὡς οἱ ἄλλοι, ἀλλ' ἐξ Ἀνθρώπου καὶ Ἐκκλησίας Λόγονκαὶ Ζωήν φασι τετέχθαι αὐτὸς καὶ οἱ αὐτοῦ. ἀλλὰ καὶ ἑτέρῳ τρόπῳ τοῦτο λέγουσιν, ὅτι ὅτε ἐνενοήθη προβαλεῖν ὁ Προπάτωρ, τοῦτο Πατὴρ ἐκλήθη· ἐπειδὴ δὲ ὃ προεβάλετο ἀλήθεια ἦν, τοῦτο Ἀλήθεια ὠνομάσθη. ὅτε δὲ ἠθέλησεν ἑαυτὸν ἐπιδεῖξαι, τοῦτο Ἄνθρωπος ἐλέχθη. οὓς δὲ προελογίσατο ὅτε προέβαλεν, τοῦτο Ἐκκλησία ὠνομάσθη· † καὶ ὁ Ἄνθρωπος τὸν Λόγον· οὗτός ἐστιν ὁ πρωτότοκος υἱός. ἐπακολουθεῖ δὲ τῷ Λόγῳ καὶ ἡ Ζωή. καὶ οὕτως πρώτη ὀγδοὰς συνετελέσθη. πολλὴ δὲ μάχη παρ' αὐτοῖς καὶ περὶ τοῦ Σωτῆρος. οἱ μὲν γὰρ αὐτὸν ἐκ πάντων γεγονέναι λέγουσι, διὸ καὶ εὐδοκητὸν καλεῖσθαι, ὅτι πᾶν τὸ πλήρωμα ηὐδόκησεν δι' αὐτοῦ δοξάσαι τὸν Πατέρα· οἱ δὲ ἐκ μόνων τῶν δέκα αἰώνων τῶν ἀπὸ Λόγου καὶ Ζωῆς προβεβλημένων αὐτὸν λέγουσι, καὶ διὰ τοῦτο Λόγον καὶ Ζωὴν αὐτὸν λέγεσθαι, τὰ προγονικὰ ὀνόματα τὰ διασῴζοντα· οἱ δὲ ἐκ τῶν δώδεκα Αἰώνων τῶν ἐκ τοῦ Ἀνθρώπου καὶ Ἐκκλησίας γενομένων, καὶ διὰ τοῦτο υἱὸν ἀνθρώπου ἑαυτὸν ὁμολογεῖν, ὡσανεὶ ἀπόγονον Ἀνθρώπου· οἱ δὲ ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου πνεύματος τῶν εἰς στήριγμα τοῦ πληρώματος προβεβλημένων 2.41 γεγονέναι λέγουσιν αὐτόν, καὶ διὰ τοῦτο Χριστὸν λέγεσθαι αὐτόν, τὴν τοῦ Πατρὸς ἀφ' οὗ προεβλήθη διασῴζοντα προσηγορίαν. ἄλλοι δέ, ὡς εἰπεῖν, τινὲς ἐξ αὐτῶν ῥαψῳδοί, τὸν Προπάτορα τῶν ὅλων καὶ Προαρχὴν καὶ Προανεννόητον Ἄνθρωπον λέγουσι καλεῖσθαι. καὶ τοῦτ' εἶναι τὸ μέγα καὶ ἀπόκρυφον μυστήριον, ὅτι ἡ ὑπὲρ τὰ ὅλα δύναμις καὶ ἐμπεριεκτικὴ τῶν πάντων Ἄνθρωπος καλεῖται· καὶ διὰ τοῦτο υἱὸν Ἀνθρώπου ἑαυτὸν λέγειν τὸν σωτῆρα. 2. Αὕτη καὶ ἡ τοῦ Κολορβάσου μάταιος τῷ βίῳ καὶ φαντασιώδης διὰ ψοφημάτων κενοφωνία· ἣν ἐὰν καταμάθοι τις, εἴσεται ἐκ τῶν πρὸ αὐτοῦ ὡς φιλοτιμία ἐστὶ τῆς ἑκάστου τούτων ὑπονοίας αἰτία. κενοδοξῶν γὰρ ἕκαστος καὶ βουλόμενος ἑαυτῷ συνάγειν ἄθροισμα ὥστε αὐτῷ ἕπεσθαι, ἃ ὑπεισῆλθεν τὴν αὐτοῦ ἔννοιαν