The Refutation of All Heresies.
Chapter I.—Thales His Physics and Theology Founder of Greek Astronomy.
Chapter III.—Empedocles His Twofold Cause Tenet of Transmigration.
Chapter IV.—Heraclitus His Universal Dogmatism His Theory of Flux Other Systems.
Chapter V.—Anaximander His Theory of the Infinite His Astronomic Opinions His Physics.
Chapter IX.—Parmenides His Theory of “Unity ” His Eschatology.
Chapter X.—Leucippus His Atomic Theory.
Chapter XI.—Democritus His Duality of Principles His Cosmogony.
Chapter XII.—Xenophanes His Scepticism His Notions of God and Nature Believes in a Flood.
Chapter XIII.—Ecphantus His Scepticism Tenet of Infinity.
Chapter XIV.—Hippo His Duality of Principles His Psychology.
Chapter XV.—Socrates His Philosophy Reproduced by Plato.
Chapter XVIII.—The Stoics Their Superiority in Logic Fatalists Their Doctrine of Conflagrations.
Chapter XX.—The Academics Difference of Opinion Among Them.
Chapter XXII.—The Druids Progenitors of Their System.
Chapter I.—System of the Astrologers Sidereal Influence Configuration of the Stars.
Chapter II.—Doctrines Concerning Æons The Chaldean Astrology Heresy Derivable from It.
Chapter VI.—Zodiacal Influence Origin of Sidereal Names.
Chapter VII.—Practical Absurdity of the Chaldaic Art Development of the Art.
Chapter IX.—Further Astronomic Calculations.
Chapter X.—Theory of Stellar Motion and Distance in Accordance with Harmony.
Chapter XI.—Theory of the Size of the Heavenly Bodies in Accordance with Numerical Harmonies.
Chapter XII.—Waste of Mental Energy in the Systems of the Astrologers.
Chapter XVI.—Type of Those Born Under Taurus.
Chapter XVII.—Type of Those Born Under Gemini.
Chapter XVIII.—Type of Those Born Under Cancer.
Chapter XIX.—Type of Those Born Under Leo.
Chapter XX.—Type of Those Born Under Virgo.
Chapter XXI.—Type of Those Born Under Libra.
Chapter XXII.—Type of Those Born Under Scorpio.
Chapter XXIII.—Type of Those Born Under Sagittarius.
Chapter XXIV.—Type of Those Born Under Capricorn.
Chapter XXV.—Type of Those Born Under Aquarius.
Chapter XXVI.—Type of Those Born Under Pisces.
Chapter XXVII.—Futility of This Theory of Stellar Influence.
Chapter XXIX.—Display of Different Eggs.
Chapter XXX.—Self-Slaughter of Sheep.
Chapter XXXI.—Method of Poisoning Goats.
Chapter XXXII.—Imitations of Thunder, and Other Illusions.
Chapter XXXIII.—The Burning Æsculapius Tricks with Fire.
Chapter XXXIV.—The Illusion of the Sealed Letters Object in Detailing These Juggleries.
Chapter XXXVI.—Mode of Managing an Apparition.
Chapter XXXVII.—Illusive Appearance of the Moon.
Chapter XXXVIII.—Illusive Appearance of the Stars.
Chapter XXXIX.—Imitation of an Earthquake.
Chapter XL.—Trick with the Liver.
Chapter XLI.—Making a Skull Speak.
Chapter XLII.—The Fraud of the Foregoing Practices Their Connection with Heresy.
Chapter XLIV.—Egyptian Theory of Nature Their Amulets.
Chapter XLV.—Use of the Foregoing Discussions.
Chapter XLVII.—Opinions of the Heretics Borrowed from Aratus.
Chapter XLIX.—Symbol of the Creature And of Spirit And of the Different Orders of Animals.
Chapter L.—Folly of Astrology.
Chapter V.—Explanation of the System of the Naasseni Taken from One of Their Hymns.
Chapter VI.—The Ophites the Grand Source of Heresy.
Chapter VII.—The System of the Peratæ Their Tritheism Explanation of the Incarnation.
Chapter IX.—System of the Peratæ Explained Out of One of Their Own Books.
Chapter XII.—Compendious Statement of the Doctrines of the Peratæ.
Chapter XIII.—The Peratic Heresy Not Generally Known.
Chapter XVII.—The Sethian Doctrines to Be Learned from the “Paraphrase of Seth.”
Chapter XVIII.—The System of Justinus Antiscriptural and Essentially Pagan.
Chapter XIX.—The Justinian Heresy Unfolded in the “Book of Baruch.”
Chapter XX.—The Cosmogony of Justinus an Allegorical Explanation of Herodotus’ Legend of Hercules.
Chapter XXII.—Oath Used by the Justinian Heretics The Book of Baruch The Repertory of Their System.
Chapter XXIII.—Subsequent Heresies Deducible from the System of Justinus.
Chapter III.—Story of Apsethus the Libyan.
Chapter V.—Simon Appeals to Scripture in Support of His System.
Chapter VI.—Simon’s System Expounded in the Work, Great Announcement Follows Empedocles.
Chapter VII.—Simon’s System of a Threefold Emanation by Pairs.
Chapter X.—Simon’s Explanation of the First Two Books of Moses.
Chapter XI.—Simon’s Explanation of the Three Last Books of the Pentateuch.
Chapter XII.—Fire a Primal Principle, According to Simon.
Chapter XIII.—His Doctrine of Emanation Further Expanded.
Chapter XVI.—Heresy of Valentinus Derived from Plato and Pythagoras.
Chapter XVII.—Origin of the Greek Philosophy.
Chapter XVIII.—Pythagoras’ System of Numbers.
Chapter XIX.—Pythagoras’ Duality of Substances His “Categories.”
Chapter XX.—Pythagoras’ Cosmogony Similar to that of Empedocles.
Chapter XXI.—Other Opinions of Pythagoras.
Chapter XXII.—The “Sayings” Of Pythagoras.
Chapter XXIII.—Pythagoras’ Astronomic System.
Chapter XXVI.—Valentinus’ Explanation of the Existence of Christ and the Spirit.
Chapter XXVII.—Valentinus’ Explanation of the Existence of Jesus Power of Jesus Over Humanity.
Chapter XXVIII.—The Valentinian Origin of the Creation.
Chapter XXIX.—The Other Valentinian Emanations in Conformity with the Pythagorean System of Numbers.
Chapter XXXI.—Further Doctrines of Valentinus Respecting the Æons Reasons for the Incarnation.
Chapter XXXII.—Valentinus Convicted of Plagiarisms from Plato.
Chapter XXXIII.—Secundus’ System of Æons Epiphanes Ptolemæus.
Chapter XXXIV.—System of Marcus A Mere Impostor His Wicked Devices Upon the Eucharistic Cup.
Chapter XXXV.—Further Acts of Jugglery on the Part of Marcus.
Chapter XXXVI.—The Heretical Practices of the Marcites in Regard of Baptism.
Chapter XXXVIII.—Marcus’ System of Letters.
Chapter XXXIX.—The Quaternion Exhibits “Truth.”
Chapter XL.—The Name of Christ Jesus.
Chapter XLI.—Marcus’ Mystic Interpretation of the Alphabet.
Chapter XLII.—His System Applied to Explain Our Lord’s Life and Death.
Chapter XLIII—Letters, Symbols of the Heavens.
Chapter XLIV.—Respecting the Generation of the Twenty-Four Letters.
Chapter XLV.—Why Jesus is Called Alpha.
Chapter XLVI.—Marcus’ Account of the Birth and Life of Our Lord.
Chapter XLVIII.—Their Cosmogony Framed According to These Mystic Doctrines of Letters.
Chapter XLIX.—The Work of the Demiurge Perishable.
Chapter L.—Marcus and Colarbasus Refuted by Irenæus.
Chapter II.—The System of Basilides Derived from Aristotle.
Chapter III.—Sketch of Aristotle’s Philosophy.
Chapter IV.—Aristotle’s General Idea.
Chapter V.—Nonentity as a Cause.
Chapter VI.—Substance, According to Aristotle The Predicates.
Chapter IX.—Basilides Adopts the Aristotelian Doctrine of “Nonentity.”
Chapter X.—Origin of the World Basilides’ Account of the “Sonship.”
Chapter XI.—The “Great Archon” Of Basilides.
Chapter XII.—Basilides Adopts the “Entelecheia” Of Aristotle.
Chapter XIII.—Further Explanation of the “Sonship.”
Chapter XVI.—The System of Saturnilus.
Chapter XVIII.—Source of Marcionism Empedocles Reasserted as the Suggester of the Heresy.
Chapter XIX.—The Heresy of Prepon Follows Empedocles Marcion Rejects the Generation of the Saviour.
Chapter XXI.—The System of Cerinthus Concerning Christ.
Chapter XXII.—Doctrine of the Ebionæans.
Chapter XXIII.—The Heresy of Theodotus.
Chapter XXIV.—The Melchisedecians The Nicolaitans.
Chapter XXV.—The Heresy of Cerdon.
Chapter XXVI.—The Doctrines of Apelles Philumene, His Prophetess.
Chapter I.—Heresies Hitherto Refuted Opinions of the Docetæ.
Chapter IV.—Docetic Doctrine Derived from the Greek Sophists.
Chapter V.—Monoïmus Man the Universe, According to Monoïmus His System of the Monad.
Chapter VI.—Monoïmus’ “Iota ” His Notion of the “Son of Man.”
Chapter VII.—Monoïmus on the Sabbath Allegorizes the Rod of Moses Notion Concerning the Decalogue.
Chapter XI.—The Quartodecimans.
Chapter XII.—The Montanists Priscilla and Maximilla Their Prophetesses Some of Them Noetians.
Chapter III.—Noetianism an Offshoot from the Heraclitic Philosophy.
Chapter IV.—An Account of the System of Heraclitus.
Chapter VIII.—Sect of the Elchasaites Hippolytus’ Opposition to It.
Chapter IX.—Elchasai Derived His System from Pythagoras Practised Incantations.
Chapter X.—Elchasai’s Mode of Administering Baptism Formularies.
Chapter XI.—Precepts of Elchasai.
Chapter XII.—The Heresy of the Elchasaites a Derivative One.
Chapter XIII.—The Jewish Sects.
Chapter XIV.—The Tenets of the Esseni.
Chapter XV.—The Tenets of the Esseni Continued.
Chapter XVI.—The Tenets of the Esseni Continued.
Chapter XVII.—The Tenets of the Esseni Continued.
Chapter XVIII.—The Tenets of the Esseni Continued.
Chapter XIX.—The Tenets of the Esseni Continued.
Chapter XX.—The Tenets of the Esseni Concluded.
Chapter XXI.—Different Sects of the Esseni.
Chapter XXII.—Belief of the Esseni in the Resurrection Their System a Suggestive One.
Chapter XXIII.—Another Sect of the Esseni: the Pharisees.
Chapter XXV.—The Jewish Religion.
Chapter XXVI.—Conclusion to the Work Explained.
Chapter II.—Summary of the Opinions of Philosophers.
Chapter III.—Summary of the Opinions of Philosophers Continued.
Chapter IV.—Summary of the Opinions of Philosophers Continued.
Chapter XV.—Marcion and Cerdo.
Chapter XXI.—The Phrygians or Montanists.
Chapter XXII.—The Phrygians or Montanists Continued.
Chapter XXIII.—Noetus and Callistus.
Chapter XXVI.—Jewish Chronology.
Chapter XXVII.—Jewish Chronology Continued.
Chapter XXVIII.—The Doctrine of the Truth.
Chapter X.—Origin of the World; Basilides’ Account of the “Sonship.”
All things, therefore whatsoever it is possible to declare, and whatever, being not as yet discovered, one must omit, were likely to receive adaptation to the world which was about to be generated from the Seed. And this (Seed), at the requisite seasons, increases in bulk in a peculiar manner, according to accession, as through the instrumentality of a Deity so great, and of this description. (But this Deity) the creature can neither express nor grasp by perception. (Now, all these things) were inherent, treasured in the Seed, as we afterwards observe in a new-born child the growth of teeth, and paternal substance, and intellect, and everything which, though previously having no existence, accrues unto a man, growing little by little, from a youthful period of life. But since it would be absurd to say that any projection of a non-existent God became anything non-existent (for Basilides altogether shuns and dreads the Substances of things generated in the way of projection for, (he asks,) of what sort of projection is there a necessity, or of what sort of matter799 Or, “of what sort of material substance,” etc. must we assume the previous existence, in order that God should construct a world, as the spider his web; or (as) a mortal man, for the purpose of working it, takes a (piece of) brass or of wood, or some other of the parts of matter?),—(projection, I say, being out of the question,) certainly, says (Basilides), God spoke the word, and it was carried into effect. And this, as these men assert, is that which has been stated by Moses: “Let there be light, and there was light.”800 Gen. i. 3. Whence he says, came the light? From nothing. For it has not been written, he says, whence, but this only, (that it came) from the voice of him who speaks the word. And he who speaks the word, he says, was non-existent; nor was that existent which was being produced.801 Or, “being declared.” The seed of the cosmical system was generated, he says, from nonentities; (and I mean by the seed,) the word which was spoken, “Let there be light.” And this, he says, is that which has been stated in the Gospels: “He was the true light, which lighteth every man that cometh into the world.”802 John i. 9. [See translator’s important note (1), p. 7, supra.] He derives his originating principles from that Seed, and obtains from the same source his illuminating power. This is that seed which has in itself the entire conglomeration of germs. And Aristotle affirms this to be genius, and it is distributed by him into infinite species; just as from animal, which is non-existent, we sever ox, horse, (and) man. When, therefore, the cosmical Seed becomes the basis (for a subsequent development), those (heretics) assert, (to quote Basilides’ own words:) “Whatsoever I affirm,” he says, “to have been made after these, ask no question as to whence. For (the Seed) had all seeds treasured and reposing in itself, just as non-existent entities, and which were designed to be produced by a non-existent Deity.”
Let us see, therefore, what they say is first, or what second, or what third, (in the development of) what is generated from the cosmical Seed. There existed, he says, in the Seed itself, a Sonship, threefold, in every respect of the same Substance with the non-existent God, (and) begotten from nonentities. Of this Sonship (thus) involving a threefold division, one part was refined, (another gross,) and another requiring purification. The refined portion, therefore, in the first place, simultaneously with the earliest deposition of the Seed by the non-existent one, immediately burst forth803 Literally, “throbbed.” and went upwards and hurried above from below, employing a sort of velocity described in poetry,—
“…As wing or thought,”804 Odyssey, vii. 36.—
and attained, he says, unto him that is nonexistent. For every nature desires that (nonexistent one), on account of a superabundance of beauty and bloom. Each (nature desires this), however, after a different mode. The more gross portion, however, (of the Sonship) continuing still in the Seed, (and) being a certain imitative (principle), was not able to hurry upwards. For (this portion) was much more deficient in the refinement that the Sonship possessed, which through itself hurried upwards, (and so the more gross portion) was left behind. Therefore the more gross Sonship equipped itself with some such wing as Plato, the Preceptor of Aristotle, fastens on the soul in (his) Phædrus.805 See Plato, vol. i. p. 75 et seq., ed. Bekker. Miller has “Phædo;” an obvious mistake. And Basilides styles such, not a wing, but Holy Spirit; and Sonship invested in this (Spirit) confers benefits, and receives them in turn. He confers benefits, because, as a wing of a bird, when removed from the bird, would not of itself soar high up and aloft; nor, again, would a bird, when disengaged from its pinion, at any time soar high up and aloft; (so, in like manner,) the Sonship involved some such relation in reference to the Holy Spirit, and the Spirit in reference to the Sonship. For the Sonship, carried upwards by the Spirit as by a wing, bears aloft (in turn) its pinion, that is, the Spirit. And it approaches the refined Sonship, and the non-existent God,806 [Foretaste of Cent. IV.] Miller’s text has, instead of τοῦ οὐκ ὄντος (non-existent), οικοῦντος (who dwells above). even Him who fabricated the world out of nonentities. He was not, (however,) able to have this (spirit) with (the Sonship) itself; for it was not of the same substance (with God), nor has it (any) nature (in common) with the Sonship. But as pure and dry air is contrary to (their) nature, and destructive to fishes; so, in contrariety to the nature of the Holy Spirit, was that place simultaneously of non-existent Deity and Sonship,—(a place) more ineffable than ineffable (entities), and higher up than all names.
Sonship, therefore, left this (spirit) near that Blessed Place, which cannot be conceived or represented by any expression. (He left the spirit) not altogether deserted or separated from the Sonship; nay, (far from it,) for it is just as when a most fragrant ointment is put into a vessel, that, even though (the vessel) be emptied (of it) with ever so much care, nevertheless some odour of the ointment still remains, and is left behind, even after (the ointment) is separated from the vessel; and the vessel retains an odour of ointment, though (it contain) not the ointment (itself). So the Holy Spirit has continued without any share in the Sonship, and separated (from it), and has in itself, similarly with ointment, its own power, a savour of Sonship. And this is what has been declared: “As the ointment upon the head which descended to the beard of Aaron.”807 Ps. cxxxiii. 2. This is the savour from the Holy Spirit borne down from above, as far as formlessness, and the interval (of space) in the vicinity of our world. And from this the Son began to ascend, sustained as it were, says (Basilides), upon eagles’ wings, and upon the back. For, he says, all (entities) hasten upwards from below, from things inferior to those that are superior. For not one of those things that are among things superior, is so silly as to descend beneath. The third Sonship, however, that which requires purification, has continued, he says, in the vast conglomeration of all germs conferring benefits and receiving them. But in what manner it is that (the third Sonship) receives benefits and confers them, we shall afterwards declare when we come to the proper place for discussing this question.
[22] Πάντα οὖν ὅσα ἔστιν, [φησίν,] εἰπεῖν ἢ ἔτι μὴ εὑρόντα παραλιπεῖν, ὅσα τῷ μέλλοντι γενέσθαι ἀπὸ τοῦ σπέρματος κόσμῳ ἔμελλεν ἁρμόζειν, ἀναγκαίως καιροῖς ἰδίοις κατὰ προσθήκην αὐξανομένῳ, [ὡς] ὑπὸ τηλικούτου καὶ τοιούτου θεοῦ, ὁποῖον οὐκ εἰπεῖν οὐ[δὲ] νοήσει δυνατὴ γέγονε χωρῆσαι ἡ κτίσις, [καὶ] [γενέσθαι προβεβουλευμένα ὡς οὐκ ὄντα] ἐνυπῆρχε τεθησαυρισμένα τῷ σπέρματι, καθάπερ νεογενεῖ παιδίῳ ὀδόντας ὕστερον ὁρῶμεν προσγίνεσθαι καὶ πατρικὴν οὐσίαν καὶ φρένας καὶ ὅσα παραυξανομένῳ ἐκ νέου κατὰ μικρὸν ἀνθρώπῳ γίνεται, ἃ μὴ πρότερον ἦν. Ἐπεὶ δὲ ἦν ἄπορον εἰπεῖν προβολήν τινα [ἐκ] τοῦ μὴ ὄντος θεοῦ γεγονέναι, τὸ οὐκ ὂν [σπέρμα παρεισάγει]: φεύγει γὰρ πάνυ καὶ δέδοικε τὰς κατὰ προβολὴν [γεγενημένας] τῶν γεγονότων οὐσίας ὁ Βασιλείδης. ποίας γὰρ προβολῆς, [φησί,] χρεία ἢ ποίας ὕλης ὑποθέσεως, ἵνα κόσμον [ὁ] θεὸς ἐργάσηται, καθάπερ ὁ ἀράχνης τὰ μηρύματα, ἢ θνητὸς ἄνθρωπος χαλκὸν ἢ ξύλον ἢ [ἄλλο] τι τῶν τῆς ὕλης μερῶν ἐργαζόμενος λαμβάνει; ἀλλὰ «εἶπε», φησί, «καὶ ἐγένετο». καὶ τοῦτό ἐστιν, ὡ[ς] λέγουσιν οἱ ἄνδρες οὗτοι, τὸ λεχθὲν ὑπὸ Μωσέως: «γενηθήτω φῶς. καὶ ἐγένετο φῶς». πόθεν, φησί, γέγονε τὸ φῶς; ἐξ οὐδενός. οὐ γὰρ γέγραπται, φησί, πόθεν, ἀλλ' αὐτὸ μόνον [τὸ γενόμενον] ἐκ τῆς φωνῆς τοῦ λέγοντος. ὁ δὲ λέγων, φησίν, οὐκ ἦν, οὐδὲ τὸ λεγόμενον ἦν. Γέγονε[ν οὖν], φησίν, ἐξ οὐκ ὄντος τὸ [οὐκ ὂν] σπέρμα τοῦ κόσμου, ὁ λόγος ὁ λεχθεὶς «γενηθήτω φῶς». καὶ τοῦτο, φησίν, ἐστὶ τὸ λεγ(ό)μενον ἐν τοῖ(ς) εὐαγγελίοις: «ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον». [πᾶς γὰρ ὁ κόσμος] λαμβάνει τὰς ἀρχὰς ἀπὸ τοῦ σπέρματος ἐκείνου καὶ φωτίζεται. _τοῦτο [δ'] ἔστι τὸ σπέρμα, [τ]ὸ ἔχον ἐν ἑαυτῷ πᾶσαν τὴν πανσπερμίαν, ὅ φησιν Ἀριστοτέλης γένος εἶναι, εἰς ἀπείρους τεμνόμενον ἰδέας, ὡς τέμνομεν ἀπὸ τοῦ ζῴου βοῦν, ἵππον, ἄνθρωπον, ὅπερ [δ'] ἔστιν οὐκ ὄν. _ Ὑποκειμένου τοίνυν τοῦ κοσμικοῦ σπέρματος [οὕτως ὡς] ἐκεῖνοι λέγουσιν, ὅ τι ἂν λέγω, φησίν, μετὰ ταῦτα γεγονέναι, μὴ ἐπιζήτει πόθεν: εἶχε γὰρ πάντα τὸ σπέρμα ἐν ἑαυτῷ τεθησαυρισμένα καὶ κατακείμενα οἷον οὐκ ὄν[τα], ὑπὸ [τε] τοῦ οὐ(κ) (ὄν)τος θεοῦ γενέσθαι προβεβουλευμένα. ἴδωμεν οὖν τί λ(έγ)ουσιν πρῶτον ἢ τί δεύτερον ἢ τί τρίτον [τ]ὸ ἀπὸ τοῦ σπέρματος τοῦ κοσμικοῦ γεγενημένον. ἦν [οὖν], φησίν, ἐν αὐτῷ τῷ σπέρματι υἱότης τριμερής, κατὰ πάντα τῷ οὐκ ὄντι θε[ῷ] ὁμοούσιος, γεν[ν]ητὴ ἐξ οὐκ ὄντων. ταύτης τῆς υἱότητος τῆς τρ(ι)χῇ διῃρημένης τὸ μέν τι ἦν λεπτομερές, τὸ δὲ [παχυμερές, τὸ δὲ] ἀποκαθάρσεως δεόμενον. Τὸ μὲν οὖν λεπτομερὲς εὐθέως πρῶτον, ἅμα τῷ γενέσθαι τοῦ σπέρματος τὴν πρώτην καταβολὴν ὑπὸ τοῦ [οὐκ] ὄντος, διέσφυξε καὶ ἀνῆλθε καὶ ἀνέδραμε κάτωθεν ἄνω, ποιητικῷ τινὶ χρησάμενον τάχει: ὡσεὶ πτερὸν ἠὲ νόημα, καὶ ἐγένετο, φησί, πρὸς τὸν οὐκ ὄντα: ἐκείνου γὰρ δι' ὑπερβολὴν κάλλους καὶ ὡραιότητος πᾶσα φύσις ὀρέγεται, ἄλλη δὲ ἄλλως. Ἡ δὲ παχυμερεστέρα ἔτι μένουσα ἐν τῷ σπέρματι, μιμητική τις οὖσα, ἀναδραμεῖν μὲν οὐκ ἠδυνήθη: πολὺ γὰρ ἐνδεεστέρα [οὖσα] τῆς λεπτομερείας, ἧς εἶχεν ἡ δι' αὑτῆς υἱ(ό)τ(ης) ἀναδραμοῦσα, ἀπελίπετο. [ἀν]επτέρωσεν οὖν αὑτὴν ἡ υἱότης ἡ παχυμερεστέρα τοιούτῳ τινὶ πτερῷ, ὁποίῳ διδάσκαλος ὢ[ν] Ἀριστοτέλους Πλάτων ἐν Φαίδ(ω)νι τὴν ψυχὴν πτεροῖ, καὶ καλεῖ τὸ τοιοῦτο Βασιλείδης οὐ πτερὸν ἀλλὰ Πνεῦμα ἅγιον, ὃ εὐεργετεῖ ἡ υἱότης ἐνδυσαμένη καὶ εὐεργετεῖται. εὐεργετεῖ μὲν [οὖν καὶ εὐεργετεῖται], ὅτι καθάπερ ὄρνιθος πτερὸν αὐτὸ καθ' αὑτὸ [καὶ] τοῦ ὄρνιθος ἀπηλλαγμένον οὐκ ἂν γένοιτό ποτε ὑψηλὸν οὐδὲ μετάρσιον, οὐδ' αὖ ὄρνις ἀπολελυμένος τοῦ πτεροῦ οὐκ ἄν ποτε γένοιτο ὑψηλὸς οὐδὲ μετάρσιος, τοιοῦτόν τινά τοι λόγον ἔσχεν ἡ υἱότης πρὸς τὸ Πνεῦμα τὸ ἅγιον καὶ τὸ Πνεῦμα πρὸς τὴν υἱότητα. Ἀναφερομένη γοῦν ὑπὸ τοῦ Πνεύματος ἡ υἱότης ὡς ὑπὸ πτεροῦ, ἀναφέρει τὸ πτερόν, τουτέστι τὸ Πνεῦμα, καὶ πλησίον γενομένη τῆς λεπτομεροῦς υἱότητος καὶ τοῦ θεοῦ τοῦ οὐκ ὄντος καὶ δημιουργήσαντος [κόσμον οὐκ ὄντα] ἐξ οὐκ ὄντων, ἔχειν μὲν αὐτὸ μεθ' αὑτῆς οὐκ ἠδύνατο: ἦν γὰρ οὐχ ὁμοούσιον οὐδὲ φύσιν εἶχε [μετὰ] τῆς υἱότητος. ἀλλὰ ὥσπερ ἐστὶ παρὰ φύσιν καὶ ὀλέθριος τ(οῖς ἰ)χθύσιν ἀὴρ καθαρὸς καὶ ξηρός, οὕτω τῷ Πνεύματι τῷ ἁγίῳ ἦν παρὰ φύσιν ἐκεῖνο τὸ ἀρρήτων ἀρρητότερον καὶ «παντὸς ὀνόματος ἀνώτερον» τοῦ οὐκ ὄντος ὁμοῦ θεο[ῦ] καὶ τῆς υἱότητος χωρίον. Κατέλιπεν οὖν αὐτὸ πλησίον [γενομένη ἡ] υἱότης ἐκείνου τοῦ μακαρίου καὶ νοηθῆναι μὴ δυναμένου [μὴ] μηδὲ χαρακτηρισθῆναί τινι λόγῳ χωρίου, οὐ [μέντοι] παντάπασιν ἔρημον οὐδὲ ἀπηλλαγμένον τῆς υἱότητος. ἀλλὰ γὰρ ὥσπερ μύρον εὐωδέστατον εἰς ἄγγος ἐμβληθέν, εἰ καὶ ὅτι μάλιστα ἐπιμελῶς ἐκκενωθείη, ὅμως ὀσμή τις ἔτι μένει τοῦ μύρου καὶ καταλείπεται, κἂν ᾖ κεχωρισμένον τοῦ ἀγγείου, καὶ μύρου ὀσμὴν τὸ ἀγγεῖον [ἔχ]ει καὶ μὴ [ἔχον] μύρον, οὕτως τὸ Πνεῦμα τὸ ἅγιον μεμένηκε [μὲν] τῆς υἱότητος ἄμοιρον καὶ ἀπηλλαγμένον, ἔχει δ' ἐν ἑαυτῷ μύρου παραπλησίαν τὴν δύναμιν, [τὴν τῆς υἱότητος] ὀσμήν. καὶ τοῦτό ἐστι, [φησί,] τὸ λεγόμενον: «ὡς μύρον ἐπὶ κεφαλῆς τὸ καταβαῖνον ἐπὶ τὸν πώγωνα τὸν Ἀ(α)ρώ(ν)»: [τουτέστιν] ἡ ἀπὸ τοῦ Πνεύματος τοῦ ἁγίου φερομένη ὀσμὴ ἄνωθεν κάτω μέχρι τῆς ἀμορφίας καὶ τοῦ διαστήματος τοῦ καθ' ἡμᾶς, ὅθεν ἤρξατο ἀνελθεῖν ἡ υἱότης, οἱονεὶ ἐπὶ [τῶν] πτερύγων ἀετοῦ, φησί, καὶ τῶν μεταφρένων [ἀν]ενεχθεῖσα. σπεύδει γάρ, φησί, πάντα κάτωθεν ἄνω, ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα, οὐδὲν δὲ οὕτως ἀνόητόν ἐστι τῶν [ἐν] τοῖς κρείττοσιν, ἵνα μὴ [μένῃ, ἀλλὰ] κατέλθῃ κάτω. ἡ δὲ τρίτη υἱότης, φησίν, ἡ ἀποκαθάρσεως δεομένη, μεμένηκε[ν ἐν] τῷ μεγάλῳ τῆς πανσπερμίας σωρῷ, [καὶ αὐτὴ] εὐεργετοῦσα καὶ εὐεργετουμένη: τίνα δέ τοι τρόπον εὐεργετεῖται καὶ εὐεργετεῖ, ὕστερον ἐροῦμεν, κατὰ τὸν οἰκεῖον αὐτοῦ γενόμενοι λόγον.