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There the skull was found and there the relic was laid up, for this reason it was called the Place of the Skull; upon which our Lord Jesus the Christ, having been crucified, through the water and blood that flowed from him through his pierced side, enigmatically showed our salvation, beginning from the first-fruit of the whole mass to sprinkle the relics of the first father, in order that he might also show to us the sprinkling of his own blood, for the purification of our communion and of the repenting soul and becoming a model of the mixture and cleansing of the filth of our sins, the water poured out upon the one underlying the place and buried, for the hope both of him and of us who are born from him. Wherefore also here was fulfilled what was said, "Awake, you who sleep, and arise from the dead, and Christ will shine upon you." For even if it speaks of us who are dead in our works and sleeping in the deep sleep of ignorance, yet nevertheless the beginning of the enigma from there * contains the manner. And not simply nor idly; "Arose," for it says, 2.210 "many bodies of the saints," as the gospel has it, "and entered with him into the holy city" and it did not say, the souls of the saints arose, but naturally the bodies of the saints and they entered with him into the holy city and so on. Therefore, having on all sides repelled the stings of this gnat by the oil of the philanthropy of God and of the sojourn of our Lord and of the light of the gospel of truth, let us hasten to proceed again to the next things as is customary in the power of God.

2.215 Against the Encratites 27, and of the sequence 47. 1. Certain Encratites so-called succeed this Tatian, being by nature led astray and deceived by him, but thinking other things than him and having given themselves over again to a greater mockery. And these abound even to this day both in Pisidia and in Phrygia called the Burnt. For perhaps by God's providence the country has also received its name to be so called in the world because its inhabitants have been burnt by the perversion of such and so great an error; for there are many heresies in the region. And they are also in parts of Asia and in the land of the Isaurians and Pamphylians and Cilicians and in Galatia; and now also in the Roman territory in part, but also in Antioch of Syria, but not everywhere, * such is this heresy. And these also claim there are certain principalities, and the 2.216 power of the devil opposed to the creations of God, and not subject to God, but being strong and acting as by its own authority and not as one who has gone astray; for they do not speak according to the church, but otherwise contrary to the preaching of the truth. And they use scriptures originally, the so-called Acts of Andrew and John and Thomas and certain apocryphal works and whatever words of the old testament they wish. And they clearly define marriage as of the devil; and they abominate living things, forbidding them not for the sake of self-control nor of discipline, but out of fear and an impression of not being condemned from the partaking of living things. And they also themselves use mysteries with water; and they do not partake of wine at all, saying that it is of the devil and that those who drink and those who use it are lawless and sinners. And they also believe in a resurrection of the dead, so that among those thus deluded all things are full of madness. For it is possible for the intelligent person to see and to marvel and to be astonished 2.217 concerning whatsoever things the aliens both say and do, with all things being said and done incoherently among them and admitting no appearance of truth.

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ἐκεῖ τὸ κρανίον ηὕρηται καὶ ἐκεῖ τὸ λείψανον ἐναπέκειτο, τούτου ἕνεκα Κρανίου τόπος ἐπεκέκλητο· ἐφ' οὗ σταυρωθεὶς ὁ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς διὰ τοῦ ῥεύσαντος ἀπ' αὐτοῦ ὕδατος καὶ αἵματος διὰ τῆς νυχθείσης αὐτοῦ πλευρᾶς αἰνιγματωδῶς ἔδειξε τὴν ἡμῶν σωτηρίαν, ἀπὸ τῆς ἀρχῆς τοῦ φυράματος ἀρξάμενος ῥαντίζειν τὰ λείψανα τοῦ προπάτορος, ἵνα καὶ ἡμῖν ὑποδείξῃ τὸν ῥαντισμὸν τοῦ αὐτοῦ αἵματος, εἰς κάθαρσιν τῆς ἡμῶν κοινώσεως καὶ ψυχῆς μετανοούσης καὶ εἰς ὑπόδειγμα φυράσεως καὶ καθαρμοῦ ῥύπου τῶν ἡμετέρων ἁμαρτημάτων γενόμενον, τὸ ἐκχυθὲν ὕδωρ ἐπὶ τὸν ὑποκείμενον τῷ τόπῳ καὶ τεθαμμένον εἰς ἐλπίδα αὐτοῦ τε καὶ ἡμῶν τῶν ἐξ αὐτοῦ γεγεννημένων. διὸ καὶ ἐνταῦθα ἐπληροῦτο τὸ εἰρημένον «ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός». εἰ γὰρ καὶ περὶ ἡμῶν λέγει τῶν νενεκρωμένων τοῖς ἔργοις καὶ τῶν καθευδόντων ἐν βάθει ὕπνου τῆς ἀγνωσίας, ἀλλ' οὖν γε ἐκεῖθεν ἡ ἀρχὴ τῆς αἰνίξεως * περιέχει τὸν τρόπον. καὶ οὐχ ἁπλῶς οὐδὲ ἀργῶς· «ἀνέστη», γάρ φησι, 2.210 «πολλὰ σώματα τῶν ἁγίων», ὡς ἔχει τὸ εὐαγγέλιον, «καὶ εἰσῆλθον σὺν αὐτῷ εἰς τὴν ἁγίαν πόλιν» καὶ οὐκ εἶπεν, ἀνέστησαν ψυχαὶ τῶν ἁγίων, ἀλλὰ σώματα φύσει τῶν ἁγίων καὶ εἰσῆλθον μετ' αὐτοῦ εἰς τὴν ἁγίαν πόλιν καὶ τὰ ἑξῆς. Πανταχόθεν τοίνυν ἀποκρουσάμενοι τοῦ κώνωπος τούτου τὰ δήγματα δι' ἐλαίου τῆς τοῦ θεοῦ φιλανθρωπίας καὶ κυρίου ἡμῶν ἐνδημίας καὶ φωτὸς τοῦ εὐαγγελίου τῆς ἀληθείας, ἐπὶ τὰς ἑξῆς κατὰ τὸ εἰωθὸς πάλιν προσελθεῖν ἐν τῇ τοῦ θεοῦ δυνάμει σπεύσωμεν.

2.215 Κατὰ Ἐγκρατιτῶν ˉκˉζ, τῆς δὲ ἀκολουθίας ˉμˉζ. 1. Ἐγκρατῖταί τινες οὕτω καλούμενοι τοῦτον τὸν Τατιανὸν διαδέχονται, φύσει ὑπ' αὐτοῦ πεπλανημένοι τε καὶ ἠπατημένοι, ἕτερα δὲ παρὰ τοῦτον φρονήσαντες καὶ εἰς μείζονα πάλιν ἐρεσχελίαν ἑαυτοὺς ἐκδεδωκότες. πληθύνουσι δὲ οὗτοι καὶ εἰς δεῦρο ἔν τε τῇ Πισιδίᾳ καὶ ἐν τῇ Φρυγίᾳ τῇ κεκαυμένῃ οὕτω καλουμένῃ. ἴσως γὰρ κατὰ θεοῦ οἰκονομίαν καὶ οὕτως ἡ πατρὶς τοὔνομα εἴληφε καλεῖσθαι ἐν τῷ κόσμῳ διὰ τὸ κεκαῦσθαι τοὺς οἰκήτορας ἀπὸ τῆς διαστροφῆς τῆς τοιαύτης καὶ τοσαύτης πλάνης· πολλαὶ γὰρ αἱρέσεις ἐν τῷ χώρῳ. εἰσὶ δὲ καὶ ἐν μέρεσι τῆς Ἀσίας καὶ ἐν τῇ Ἰσαύρων καὶ Παμφύλων καὶ Κιλίκων γῇ καὶ ἐν Γαλατίᾳ· ἤδη δὲ καὶ ἐπὶ τῆς Ῥωμαίων κατὰ μέρος, ἀλλὰ καὶ ἐπὶ τῆς Ἀντιοχέων τῆς Συρίας, οὐ πάντῃ δέ, * ἡ τοιαύτη αἵρεσις. Φάσκουσι δὲ καὶ οὗτοι ἀρχάς τινας εἶναι τήν τε τοῦ διαβόλου 2.216 δύναμιν ἀντικειμένην πρὸς τὰ τοῦ θεοῦ ποιήματα, καὶ μὴ ὑποτασσομένου θεῷ, ἀλλὰ ἰσχύοντος καὶ πράττοντος ὡς κατὰ ἰδίαν ἐξουσίαν καὶ οὐχ ὡς ἐν παρεκτροπῇ γενομένου· οὐ γὰρ κατὰ τὴν ἐκκλησίαν λέγουσιν, ἀλλὰ ἄλλως παρὰ τὸ τῆς ἀληθείας κήρυγμα. κέχρηνται δὲ γραφαῖς πρωτοτύπως ταῖς λεγομέναις Ἀνδρέου καὶ Ἰωάννου Πράξεσι καὶ Θωμᾶ καὶ ἀποκρύφοις τισὶ καὶ οἷς βούλονται λόγοις τῆς παλαιᾶς διαθήκης. τὸν δὲ γάμον σαφῶς τοῦ διαβόλου ὁρίζονται· ἔμψυχα δὲ βδελύσσονται, ἀπαγορεύοντες οὐχ ἕνεκεν ἐγκρατείας οὔτε πολιτείας, ἀλλὰ κατὰ φόβον καὶ ἰνδαλμὸν τοῦ μὴ καταδικασθῆναι ἀπὸ τῆς τῶν ἐμψύχων μεταλήψεως. κέχρηνται δὲ καὶ αὐτοὶ μυστηρίοις δι' ὕδατος· οἶνον δὲ ὅλως οὐ μεταλαμβάνουσι, φάσκοντες εἶναι διαβολικὸν καὶ τοὺς πίνοντας καὶ τοὺς χρωμένους ἀνόμους εἶναι καὶ ἁμαρτάδας. πιστεύουσι δὲ καὶ νεκρῶν ἀνάστασιν, ὡς εἶναι παρὰ τοῖς οὕτω πεπλανημένοις τὰ πάντα μανίας ἔμπλεα. καὶ γὰρ ἔστιν ἰδεῖν καὶ θαυμάσαι καὶ εἰς ἔκπληξιν ἐλθεῖν 2.217 τὸν συνετὸν ἄνθρωπον περὶ πάντων ὁτιοῦν ὧν οἱ ἀλλότριοι λέγουσί τε καὶ πράττουσιν, ἀσυστάτως τῶν πάντων παρ' αὐτοῖς λεγομένων τε καὶ γινομένων καὶ μηδεμίαν ἔμφασιν ἀληθείας ἐπιδεχομένων.