Hippolytus of Rome, The Refutation of All Heresies

Monoïmus himself, accordingly, in his letter to Theophrastus, expressly makes the following statement: “Omitting to seek after God, and creation, and things similar to these, seek for Him from (out of) thyself, and learn who it is that absolutely appropriates (unto Himself) all things in thee, and says, ‘My God (is) my mind, my understanding, my soul, my body.’ And learn from whence are sorrow, and joy, and love, and hatred, and involuntary wakefulness, and involuntary drowsiness, and involuntary anger, and involuntary affection; and if,” he says, “you accurately investigate these (points), you will discover (God) Himself, unity and plurality, in thyself, according to that tittle, and that He finds the outlet (for Deity) to be from thyself.” Those (heretics), then, (have made) these (statements). But we are under no necessity of comparing such (doctrines) with what have previously been subjects of meditation on the part of the Greeks, inasmuch as the assertions advanced by these (heretics) evidently derive their origin from geometrical and arithmetical art. The disciples, however, of Pythagoras, expounded this (art) after a more excellent method,920 Literally, “nobly born.” as our readers may ascertain by consulting those passages (of our work) in which we have previously furnished expositions of the entire wisdom of the Greeks. But since the heresy of Monoïmus has been sufficiently refuted, let us see what are the fictitious doctrines which the rest also (of these heretics) devise, in their desire to set up for themselves an empty name.

[15] Τοιγαροῦν Μονόϊμος αὐτὸς ἐν τῇ πρὸς Θεόφραστον ἐπιστολῇ διαρρήδην λέγει: «[Εἰ θέλεις ἐπιγνῶναι τὸ πᾶν,] καταλιπὼν ζητεῖν θεὸν κατὰ κτίσιν καὶ τὰ τούτοις παραπλήσια, ζήτησον αὐτὸν ἀπὸ [σ]εαυτοῦ, καὶ μάθε τίς ἐστιν ὁ πάντα ἁπαξαπλῶς ἐν σοὶ ἐξιδιοποιούμενος καὶ λέγων: [ὁ θεός μου,] ὁ νοῦς μου, ἡ διάνοιά μου, ἡ ψυχή μου, τὸ σῶμά μου: καὶ μάθε πόθεν ἐστὶ τὸ λυπεῖσθαί [σε] καὶ τὸ χαίρειν, καὶ τὸ ἀγαπᾶν καὶ τὸ μισεῖν: καὶ τὸ γρηγορεῖν [σε] μὴ θέλοντα καὶ τὸ νυστάζειν μὴ θέλοντα, καὶ τὸ ὀργίζεσθαι μὴ θέλοντα καὶ τὸ φιλεῖν μὴ θέλοντα. καὶ ἂν [πάντα] ταῦτα», φησίν, «ἐπιζητήσῃς ἀκριβῶς, εὑρήσεις αὐτὸν ἐν [σ]εαυτῷ, ἓν [ὄντα] καὶ πολλά, κατὰ τὴν κεραίαν ἐκείνην [τὴν μίαν], ἀφ' ἑαυτοῦ τὴν διέξοδον εὑρών». Ταῦτα μὲν οὖν ἐκεῖνοι: οἷς οὐκ ἀνάγκην ἔχομεν τὰ παρ' Ἕλλησι προμεμεριμνημένα παρατιθέναι, οὖσι προδήλοις τοῖς ὑπ' αὐτῶν λεγομένοις [ὅτι] τὴν σύστασιν ἔχει ἐκ γεωμετρικῆς τέχνης καὶ ἀριθμητικῆς: ἣν γενναιότερον οἱ Πυθαγόρ(ου) μαθηταὶ διέθεντο, καθὼς ἔστι τοῖς ἐντυγχάνουσιν ἐπιγνῶ(ν)α(ι) ἐν τοῖς τόποις, οἷς προδιηγησάμεθα περὶ πάσης σοφίας Ἑλλήνων. ἀλλ' ἐπεὶ καὶ τὰ Μονοΐμου αὐτάρκως διελήλεγκται, ἴδωμεν τίνα καὶ οἱ λοιποὶ τεχνάζονται, ἑαυτῶν βουλόμενοι [τὸ] ὄνομα μάταιον ὑψοῦν.