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ruler of the synagogue? And if he himself was not the one who formed Adam from the dust from the beginning, how, after spitting on the ground, did he make clay and place it upon the eyes of the man blind from birth and make him see, in order to show himself to be the creator with the Father and the Holy Spirit, and adding through the clay the lacking part to the deficient place in the one born blind from birth? For he appears to have done this for the sake of correcting the deficient part. But if again he himself is the Lord who formed Adam and he himself destroys the first-formed, but saves others, O your great foolishness, Tatian. For you powerfully attribute weakness to the Lord, in his not being able to save his first-formed, who was cast out of paradise for one disobedience and partook of no ordinary discipline, who had spent his life in sweat and toil and had dwelt opposite paradise, so that he might remember the good *, through repentance that leads to remembrance; or * being able indeed, but not having mercy. For what reason, then, did Christ descend to the underworld, for what reason did he, having suffered and slept for three days, rise again? And how is "that he might be Lord of both the dead and the living" fulfilled? Of what living and dead, if not those in need of his assistance above and below? And how will the parts from the lump of dough be holy, if the lump itself is not holy, as is also stated by the holy apostle? For the same apostle also says concerning Eve that "she will be saved through childbearing, if they remain in faith and righteousness." 4. And it is possible to say many things about these matters, as the rash blasphemy and darkened mind of Tatian and of those from him called Tatianites will be evident to anyone possessing understanding. Concerning whom, having briefly gone through their harmful doctrines and bites like those of gnats, we have healed those bitten by the words of Tatian by applying a drop of oil of the Lord's teaching, through the truth and power of the Lord, he himself saying that "I came not except for the lost sheep of the house of Israel." Therefore he also said in parables that a certain man was going down from Jerusalem to Jericho, who he related also fell among robbers, in order to show the sheep and the one who had gone down from Jerusalem, the one brought down from greater glory to a lesser state and the one separated from the one commandment of his own shepherd and gone astray. Whence also we have believed that the holy Adam our father is among the living; for whose sake also Christ came for all of us who are from him, to grant amnesty to those who knew him of old and had not strayed from his divinity but were held in Hades on account of their errors, to those still in the world through repentance, and to those in Hades through mercy and salvation. 5. Wherefore it is also possible for one who knows to marvel, as we have also found in books, that our Lord Jesus Christ was crucified on Golgotha. Not somewhere else but where the body of Adam lay. For having gone out of paradise and having dwelt opposite it for a long time and after passing through many days, he later came and in this place, I mean Jerusalem, paid what was due and was buried there in the place of Golgotha. Whence the place reasonably took its name, being interpreted the Place of a Skull, an appellation whose shape the place does not in any way suggest. For it is not situated on any summit, so that it might be interpreted as a skull, as the place on the body's head is called, nor on a lookout point. For indeed it is not situated at a height compared to the other places; for opposite is the Mount of Olives, higher, and eight stades away Gibeon is highest, but also the acropolis that once existed in Zion, now cut down, was itself also higher than the place. Whence then the name of the Skull, but because of the first-formed man

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ἀρχισυναγώγου; καὶ εἰ αὐτὸς οὐκ ἦν ὁ τὸν Ἀδὰμ πλάσας ἐκ χοὸς ἀπ' ἀρχῆς, πῶς πτύσας χαμαὶ ἐποίησε πηλὸν καὶ ἐπέθετο ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ τοῦ ἐκ γεννητῆς καὶ ἐποίησεν αὐτὸν βλέπειν, ἵνα δείξῃ ἑαυτὸν μὲν εἶναι τὸν πλάστην σὺν τῷ πατρὶ καὶ τῷ ἁγίῳ πνεύματι, καὶ τὸ ἐλλιπὲς μέρος ἐν τῷ ἀπὸ γεννητῆς γεγεννημένῳ τυφλῷ διὰ τοῦ πηλοῦ προστιθεὶς τῷ λείποντι τόπῳ; διορθώσεως γὰρ ἕνεκεν τοῦ λείποντος μέρους φαίνεται τοῦτο πεποιηκέναι. εἰ δὲ πάλιν αὐτός ἐστιν ὁ κύριος ὁ τὸν Ἀδὰμ πλάσας καὶ αὐτὸς τὸν πρωτόπλαστον ἀπολλύει, τοὺς δὲ ἄλλους σῴζει, ὦ πολλή σου ματαιοφροσύνη, Τατιανέ. ἀδυναμίαν γὰρ τῷ κυρίῳ κατὰ δύναμιν προσάπτεις τῷ μὴ δυναμένῳ τὸν πρωτόπλαστον αὐτοῦ, διὰ μίαν παρακοὴν ἐκβεβλημένον τοῦ παραδείσου καὶ παιδείας οὐ τῆς τυχούσης μετασχόντα, ἐν ἱδρῶτι καὶ καμάτῳ διατετελεκότα καὶ κατέναντι τοῦ παραδείσου κατῳκηκότα, ὅπως μνημονεύοι τῆς ἀγαθῆς *, διὰ τῆς εἰς μνήμην μετανοίας σῴζειν· ἢ * δυναμένῳ μέν, μὴ ἐλεοῦντι δέ. δι' ἣν τοίνυν αἰτίαν ἄχρι τῶν καταχθονίων Χριστὸς κατῆλθεν, τίνι τῷ λόγῳ τὸ τριήμερον κοιμηθεὶς πεπονθὼς ἀνέστη; πῶς δὲ πληροῦται τό «ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ»; ποίων δὲ ζώντων καὶ νεκρῶν ἀλλ' ἢ τῶν χρῃζόντων τῆς αὐτοῦ ἄνω καὶ κάτω ἐπικουρίας; πῶς δὲ ἔσται τὰ ἀπὸ τοῦ φυράματος ἅγια, εἰ αὐτὸ τὸ φύραμα οὐκ ἔστιν ἅγιον, ὡς καὶ παρὰ τῷ ἁγίῳ ἀποστόλῳ ἐμφέρεται; φάσκει γὰρ καὶ περὶ Εὔας ὁ αὐτὸς ἀπόστολος ὅτι «σωθήσεται διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ δικαιοσύνῃ». 4. Καὶ πολλὰ ἔστι περὶ τούτων λέγειν, ὡς παντί τῳ σύνεσιν κεκτημένῳ φανήσεται ἡ πρόχειρος βλασφημία καὶ ἐσκοτωμένη διάνοια τοῦ Τατιανοῦ καὶ τῶν ἀπ' αὐτοῦ Τατιανῶν καλουμένων. περὶ ὧν συντόμως διεξελθόντες τὰ κατ' αὐτοὺς βλαβερὰ καὶ κωνώπων δίκην 2.208 δήγματα, ἐλαίου ἰκμάδα τῆς τοῦ κυρίου διδασκαλίας τοῖς δεδηγμένοις ὑπὸ τῶν Τατιανοῦ λόγων ἐπιθέμενοι ἰασάμεθα διὰ τῆς τοῦ κυρίου ἀληθείας καὶ δυνάμεως, αὐτοῦ λέγοντος ὅτι «οὐκ ἦλθον εἰ μὴ διὰ τὸ πρόβατον τὸ πεπλανημένον οἴκου Ἰσραήλ». διὸ καὶ ἐν παραβολαῖς ἔλεγεν ὅτι ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχώ, ὃν δὴ καὶ λῃσταῖς περιπεσεῖν διηγεῖτο, ἵνα δείξῃ τὸ πρόβατον καὶ τὸν ἀπὸ Ἱερουσαλὴμ καταβεβηκότα, τὸν ἀπὸ τῆς δόξης τῆς μείζονος εἰς ἐλάττωσιν κατενεχθέντα καὶ τὸν ἀπὸ τῆς μιᾶς ἐντολῆς τοῦ ἰδίου ποιμένος ἀποσπασθέντα καὶ πεπλανημένον. ὅθεν καὶ τὸν ἅγιον Ἀδὰμ τὸν πατέρα ἡμῶν ἐν ζῶσι πεπιστεύκαμεν· δι' ὃν καὶ τοὺς ἀπ' αὐτοῦ ἡμᾶς πάντας Χριστὸς ἦλθεν, τοῖς μὲν πάλαι αὐτὸν γινώσκουσι καὶ μὴ πλανηθεῖσιν ἀπὸ τῆς αὐτοῦ θεότητος ἕνεκεν δὲ σφαλμάτων ἐν Ἅιδῃ κατεσχημένοις ἀμνηστίαν χαρίσασθαι, τοῖς μὲν ἔτι ἐν κόσμῳ διὰ μετανοίας, τοῖς δὲ ἐν Ἅιδῃ δι' ἐλέους καὶ σωτηρίας. 5. ∆ιὸ καὶ θαυμάσαι ἔστι τὸν εἰδότα, ὡς καὶ ἐν βίβλοις ηὑρήκαμεν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν τῷ Γολγοθᾷ ἐσταυρῶσθαι. οὐκ ἄλλῃ που ἀλλ' ἢ ἔνθα ἔκειτο τὸ τοῦ Ἀδὰμ σῶμα. ἐξελθὼν γὰρ ἐκ τοῦ παραδείσου καὶ κατῳκηκὼς κατέναντι αὐτοῦ πολλῷ τῷ χρόνῳ καὶ διὰ πολλῶν τῶν ἡμερῶν διελθὼν ὕστερον ἦλθε καὶ ἐν τῷ τόπῳ 2.209 τούτῳ, Ἱεροσολύμων δέ φημι, τὸ χρεὼν ἀποδεδωκὼς καὶ ἐκεῖσε ἐτάφη ἐν τῷ τόπῳ τῷ Γολγοθᾷ. ὅθεν εἰκότως τὸ ἐπώνυμον ὁ τόπος ἔσχε, Κρανίου ἑρμηνευόμενος τόπος, ἧς ὀνομασίας τὸ σχῆμα τοῦ τόπου ἐμφέρειάν τινα οὐχ ὑποδείκνυσιν. οὔτε γὰρ ἐν ἄκρᾳ τινὶ κεῖται, ἵνα κρανίον τοῦτο ἑρμηνεύηται, ὡς ὁ ἐπὶ σώματος κεφαλῆς τόπος λέγεται, οὔτε ἐπὶ σκοπιᾶς. καὶ γὰρ οὔτε ἐν ὕψει κεῖται παρὰ τοὺς ἄλλους τόπους· ἄντικρυς γάρ ἐστι τὸ τοῦ Ἐλαιῶνος ὄρος ὑψηλότερον καὶ ἀπὸ σημείων ὀκτὼ ἡ Γαβαὼν ὑψηλοτάτη, ἀλλὰ καὶ ἡ ἄκρα ἡ ποτὲ ὑπάρχουσα ἐν Σιών, νῦν δὲ τμηθεῖσα, καὶ αὐτὴ ὑψηλοτέρα ὑπῆρχεν τοῦ τόπου. πόθεν οὖν ἡ ἐπωνυμία τοῦ Κρανίου, ἀλλ' ἐπειδὴ τοῦ πρωτοπλάστου ἀνθρώπου