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of the table's loaves they summon the same serpent; and when its hole is opened, it comes forth. And so the serpent, ascending according to its own prudence and cunning, already knowing their foolishness, comes up upon the table and coils itself around the loaves. And this, they say, is a perfect sacrifice. For this reason, as I have heard from someone, they not only break the loaves in which the same serpent has coiled itself and give them to the communicants, but each one also kisses the serpent on the mouth, either the serpent having been charmed into tameness by some sorcery or the animal fawning for their deception from another 2.58 energy of the devil. And they worship such a one and proclaim this Eucharist, the one made by it coiling itself, and again through it, as they say, sending up a hymn to the Father above, they thus perform their mysteries. 6. But one might call this foolishness and full of mockery; and this will not need to seek refutation from divine scripture, but by itself it will be shown to be laughable to one who has a mind strengthened according to God. For immediately all their empty talk will be found to be a kind of nonsense. For if they say it is Prounikos, how will the rottenness of their thought not be detected from the name itself, as I have already said? For everything that is lustful is useless; and if useless, it must not be ranked among things to be preferred. And how could the useless be praiseworthy? And how is it not mythical to say that Prounikos emptied Ialdabaoth and the spark descended to the things below from the one who was emptied, and having been in man, he recognized the one superior to the one who had been emptied? And a very great wonder, how man, in whom is the smallest spark, recognizes more than the angels who fashioned him. For the angels who made man, that is the sons of Ialdabaoth, did not recognize the things above Ialdabaoth, but he who was made by them recognized through the spark. Therefore, they refute themselves through their own doctrines, in one place glorifying the serpent, and in another place saying it became deceptive towards Eve by saying "it deceived Eve"; and in one place they proclaim it to be Christ, and in another the son of the higher Ialdabaoth who wronged his sons by shutting off from them the knowledge of the things above and rejected the Mother and the Father above, so as not to allow the sons born of him to glorify his Father who is higher. How then is the serpent a heavenly king, if indeed it has been raised up against the Father? And how 2.59, if it gives knowledge, is it reported in deceit to have deceived Eve? For one who imparts knowledge through deceit no longer gives knowledge, but ignorance instead of knowledge, as one can truly see that this is accomplished in them. For having ignorance they consider this to be knowledge, in this speaking truthfully in calling their own knowledge deceit and ignorance. 7. And they bring forward other testimonies, saying that Moses also in the wilderness lifted up the bronze serpent, having set it up, so that it might become a healing for those bitten by a serpent. For they say that this form is a cure for the bite. But again they define these things against themselves. For if the bites were of serpents, and these are harmful, then the serpent is not good. But that which was lifted up by Moses then effected the healing through being looked upon, not because of the nature of the serpent but the good pleasure of God, working through a serpent as an antidote for those then bitten. And it is not at all surprising if by the things by which one was harmed, by these he obtained healing; and let no one disparage the creation of God, as others wandering astray say again. But this was prefigured for those in the wilderness for the reason which the Lord, having come, says in the Gospel, that "as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up," which also happened. For having dishonored the savior in the manner of a serpent, they were wronged by the plot of the serpent, I mean of the devil. And just as in the

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τραπέζης ἄρτους προσκαλοῦνται τὸν αὐτὸν ὄφιν· ἀνοιχθέντος δὲ τοῦ φωλεοῦ πρόεισι. καὶ οὕτως ἀνελθὼν κατὰ τὴν αὐτοῦ φρόνησιν ὁ ὄφις καὶ πανουργίαν, ἤδη γινώσκων τὴν αὐτῶν μωρίαν ἄνεισιν ἐπὶ τὴν τράπεζαν καὶ ἐνειλεῖται τοῖς ἄρτοις. καὶ ταύτην φασὶν εἶναι τελείαν θυσίαν. ὅθεν καί, ὡς ἀπό τινος ἀκήκοα, οὐ μόνον κλῶσι τοὺς ἄρτους ἐν οἷς ὁ αὐτὸς ὄφις εἰλήθη καὶ ἐπιδιδόασι τοῖς λαμβάνουσιν, ἀλλὰ καὶ ἕκαστος ἀσπάζεται τὸν ὄφιν ἐκ στόματος, ἤτοι γοητείᾳ τινὶ ἐπᾳσθέντος τοῦ ὄφεως εἰς ἡμερότητα ἢ ἐξ ἑτέρας 2.58 ἐνεργείας διαβόλου πρὸς ἀπάτην τούτων ὑποκοριζομένου τοῦ ζῴου. προσκυνοῦσι δὲ τὸν τοιοῦτον καὶ εὐχαριστίαν ταύτην ἐπιφημίζουσι τὴν δι' αὐτοῦ ἐνειληθέντος γεγενημένην καὶ αὖθις δι' αὐτοῦ, ὥς φασι, τῷ ἄνω Πατρὶ ὕμνον ἀναπέμποντες οὕτως τὰ μυστήρια αὐτῶν ἐπιτελοῦσι. 6. Μωρίαν δὲ εἴποι τις ἂν καὶ χλεύης ἔμπλεον τοῦτο· καὶ οὔτε ἀνατροπῆς ἀπὸ θείας γραφῆς ἐπιζητουμένης δεήσει τοῦτο, ἀλλ' αὐτὸ καθ' ἑαυτὸ τῷ τὸν νοῦν ἔχοντι ἐρρωμένον κατὰ θεὸν γελοιῶδες δειχθήσεται. εὐθὺς γὰρ πᾶσα ἡ αὐτῶν κενοφωνία ληρώδης τις εὑρεθήσεται. εἰ γὰρ Προύνικόν φασιν εἶναι, πῶς ἀπ' αὐτοῦ τοῦ ὀνόματος οὐ τὸ σαθρὸν τῆς διανοίας αὐτῶν φωραθήσεται, ὡς ἤδη προεῖπον; πᾶν γὰρ τὸ προυνικευόμενον ἄχρηστον· εἰ δὲ ἄχρηστον, οὐκ ἐν τοῖς προκριτέοις τακτέον. καὶ πῶς ἐπαινετὸν εἴη τὸ ἄχρηστον; πῶς δὲ οὐχὶ μυθῶδες τὸ λέγειν ὅτι ἡ Προύνικος τὸν Ἰαλδαβαὼθ ἐκένωσε καὶ ὁ σπινθὴρ εἰς τὰ κάτω κατῆλθεν ἀπὸ τοῦ κενωθέντος, ἐν δὲ τῷ ἀνθρώπῳ γεγονὼς ἐπέγνω τὸν ἀνώτερον τοῦ κεκενωμένου; καὶ θαῦμα μέγιστον, ὡς ὁ ἄνθρωπος, ἐν ᾧ ὁ ἐλάχιστος σπινθήρ, ἐπιγινώσκει ὑπὲρ τοὺς πεπλακότας ἀγγέλους. οἱ γὰρ πεποιηκότες τὸν ἄνθρωπον ἄγγελοι εἴτουν υἱοὶ τοῦ Ἰαλδαβαὼθ οὐκ ἐπέγνωσαν τὰ ἐπάνω τοῦ Ἰαλδαβαώθ, ὁ δὲ ὑπ' αὐτῶν γεγενημένος διὰ τοῦ σπινθῆρος ἐπέγνω. αὐτοὶ τοίνυν ἑαυτοὺς ἀνατρέπουσι διὰ τῶν ἰδίων δογμάτων, πῆ μὲν τὸν ὄφιν δοξάζοντες, πῆ δὲ ἀπατηλὸν αὐτὸν πρὸς τὴν Εὔαν γεγενημένον φάσκοντες ἐν τῷ εἰπεῖν «ἠπάτησε τὴν Εὔαν»· καὶ πῆ μὲν Χριστὸν αὐτὸν καταγγέλλουσι, πῆ δὲ υἱὸν τοῦ ἀνωτέρου Ἰαλδαβαὼθ τοῦ τοὺς υἱοὺς ἀδικήσαντος ἐν τῷ ἀποκλεῖσαι ἀπ' αὐτῶν τὴν τῶν ἄνω γνῶσιν καὶ τὴν Μητέρα ἀθετήσαντος καὶ τὸν ἄνω Πατέρα, εἰς τὸ μὴ ἐᾶν δοξάζειν τοὺς ὑπ' αὐτοῦ γεγενημένους υἱοὺς τὸν ἀνώτερον αὐτοῦ Πατέρα. πῶς οὖν βασιλεὺς ἐπουράνιος ὁ ὄφις, εἴπερ κατὰ τοῦ Πατρὸς ἐγήγερται; πῶς 2.59 δὲ εἰ τὴν γνῶσιν δίδωσιν, ἐν ἀπάτῃ καταγγέλλεται ἠπατηκέναι τὴν Εὔαν; ὁ δὲ δι' ἀπάτης γνῶσιν ἐντιθεὶς οὐκέτι γνῶσιν δίδωσιν, ἀλλὰ ἀντὶ γνώσεως ἀγνωσίαν, ὡς καὶ ἀληθῶς ἔστιν ἰδεῖν ὅτι τοῦτο ἐν αὐτοῖς τελειοῦται. ἀγνωσίαν γὰρ ἔχοντες γνῶσιν ταύτην νομίζουσιν, ἐν τούτῳ ἀληθεύοντες ἐν τῷ τὴν ἑαυτῶν γνῶσιν ἀπάτην καὶ ἀγνωσίαν λέγειν. 7. Φέρουσι δὲ καὶ ἄλλας μαρτυρίας λέγοντες ὅτι καὶ Μωυσῆς ἐν τῇ ἐρήμῳ τὸν ὄφιν τὸν χαλκοῦν ὕψωσε προστησάμενος, ἵνα ἴαμα τοῖς ὑπὸ ὄφεως δακνομένοις γένηται. εἶναι γὰρ τοῦτο τὸ εἶδος ἰατικὸν τοῦ δήγματος λέγουσι. πάλιν δὲ καθ' ἑαυτῶν ταῦτα ὁρίζονται. εἰ γὰρ ὄφεων ἦν τὰ δήγματα, βλαβερὰ δὲ ταῦτα, ἄρα ὁ ὄφις οὐκ ἀγαθός. τὸ δὲ ὑψωθὲν ὑπὸ Μωυσέως τότε διὰ τῆς θεωρίας τὴν ἴασιν ἐποιεῖτο, οὐ διὰ τὴν τοῦ ὄφεως φύσιν ἀλλὰ τὴν τοῦ θεοῦ εὐδοκίαν, δι' ὄφεως ὥσπερ ἀντίδοτον τοῖς τότε δεδηγμένοις ἐργαζομένου. οὐδὲν δὲ θαυμαστὸν εἰ δι' ὧν τις ἐβλάβη, διὰ τούτων θεραπείας ἔτυχεν· καὶ μή τις κακιζέτω τὴν τοῦ θεοῦ κτίσιν, ὡς ἄλλοι πλανώμενοι πάλιν λέγουσι. προετυποῦτο δὲ τοῦτο τοῖς ἐν τῇ ἐρήμῳ διὰ τὴν αἰτίαν, ἣν ἐλθὼν ὁ κύριος λέγει ἐν τῷ εὐαγγελίῳ ὅτι «ὡς ὕψωσε Μωυσῆς τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου», ὃ καὶ γέγονεν. δίκην γὰρ ὄφεως ἀτιμάσαντες τὸν σωτῆρα ἀπὸ ἐπιβουλῆς τῆς τοῦ ὄφεως ἠδικοῦντο, φημὶ δὲ τοῦ διαβόλου. καὶ καθάπερ ἐν τῷ