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the Word, which in every way makes us understand so that we know which things have been spoken by the Holy Spirit, sometimes from the person of the Father, sometimes from the person of the Son, and sometimes from the person of the Holy Spirit. And if the spirit in Maximilla were the Holy Spirit, it would not have forbidden its own sayings; “for there is one Holy Spirit, who distributes to each as he wills.” But if he has authority to distribute as he wills, and is called the spirit of knowledge and the spirit of piety, and is said to be the spirit of Christ and the spirit of the Father, who 2.237 proceeds from the Father and receives from the Son, not being alien to the Father and the Son, then he would not have said, “do not listen to me.” For the Spirit was speaking the things of Christ, and Christ sends the Spirit and in the Holy Spirit casts out demons, and the Son says the things of the Father, and the Father sanctified the Son and sent him into the world, so that they might know him and glorify him, just as they glorify the Father. And in every way the mind of those who alienate themselves from the succession of Christ has failed. 13. But the same Maximilla, the knowledge and teaching of the succession, to speak mockingly, says again, that “the Lord sent me as a chooser, an announcer, an interpreter of this labor and of the covenant and of the promise, compelled, whether willing or unwilling, for the knowledge of God to be known.” Let us consider, therefore, the stable foundation of our life and the way of light, O beloved, and let us not be tripped up by the words of the one who is contrary and of the pasture of the alien spirit. For see here the one who spoke thus, declaring himself compelled, not of his own free will. But our Lord did not come unwillingly into the 2.238 world, nor was he sent by the Father under compulsion, but together with the Father he had the will and with the Holy Spirit the providing; and as he himself together with the Father has the will and not compulsion, and gives grace to all, but through an excess of love for humanity, so also those whom he called, he has called with choice, not imposing necessity, not placing a collar upon them. For he says that “you who are thirsty, come to me,” and again, “if anyone wills to come to me, let him deny himself and follow me,” and speaking the same thing through Isaiah he said, “if you are willing and listen to me,” and later, so that the prophet might show who it is who is speaking, he said, “for the mouth of the Lord has spoken these things.” And do you see in every way their disagreement with the divine scripture and their different suspicion and opinion contrary to the faith and succession of God? For Maximilla also said she compels those willing and unwilling, so that from this very saying such a one will be proven false. For neither did she teach those willing the knowledge of God which she did not know, nor did she compel those unwilling. At any rate, not all in the world know what the name of Maximilla is, nor the utterance of her words. And in every way their erring notion has failed, not being of the truth of God. 14. Such people also honor a certain deserted place in Phrygia, 2.239 a city once called Pepuza, but now razed, and they say that the Jerusalem from above comes down there. Therefore, going there they perform certain mysteries in the place and sanctify themselves, as they suppose. For the sect is also in Cappadocia and Galatia and in the aforementioned Phrygia, whence the heresy is called ‘according to the Phrygians’; but also for the most part in Cilicia and in Constantinople. But so that we may leave out nothing concerning the name of each heresy previously declared by us, we shall speak again also about the name of the Tascodrugites; for this name is either in this very one or in the one after it called that of the Quintillians; for from these very people this name also originates. They are called Tascodrugites for such a reason: a ‘taskos’ among them is called a peg, and a ‘droungos’ is called a nostril or a snout, and from placing

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λόγος, ὁ κατὰ πάντα τρόπον ἡμᾶς συνετίζων εἰς τὸ εἰδέναι ἡμᾶς ποῖα τὰ ἐκ τοῦ πνεύματος τοῦ ἁγίου λελαλημένα, πῆ μὲν ἐκ προσώπου πατρός, πῆ δὲ ἐκ προσώπου τοῦ υἱοῦ, πῆ δὲ ἐκ προσώπου τοῦ ἁγίου πνεύματος. καὶ εἰ τὸ ἐν Μαξιμίλλῃ πνεῦμα πνεῦμα ἅγιον ἦν, οὐκ ἀπηγόρευε τὰ ἴδια ῥήματα· «ἓν γάρ ἐστι τὸ ἅγιον πνεῦμα, τὸ διαιροῦν ἑκάστῳ ὡς βούλεται». εἰ δὲ ἔχει ἐξουσίαν διαιρεῖν ὡς βούλεται, λέγεται δὲ πνεῦμα γνώσεως καὶ πνεῦμα εὐσεβείας καὶ λέγεται πνεῦμα Χριστοῦ εἶναι καὶ πνεῦμα πατρός, τὸ ἐκ 2.237 τοῦ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, οὐκ ἀλλότριον πατρὸς καὶ υἱοῦ ὄν, ἄρα οὐκ ἔλεγε «μὴ ἀκούετέ μου». τὰ γὰρ Χριστοῦ τὸ πνεῦμα ἐλάλει καὶ ὁ Χριστὸς τὸ πνεῦμα ἀποστέλλει καὶ ἐν πνεύματι ἁγίῳ ἐκβάλλει τὰ δαιμόνια, καὶ ὁ υἱὸς τὰ τοῦ πατρὸς λέγει καὶ ὁ πατὴρ τὸν υἱὸν ἡγίασε καὶ ἀπέστειλεν εἰς τὸν κόσμον, ἵνα γινώσκωσιν αὐτὸν καὶ δοξάσωσι, καθὼς δοξάζουσι τὸν πατέρα. καὶ διέπεσε κατὰ πάντα τρόπον ἡ τῶν ἀπαλλοτριούντων ἑαυτοὺς διάνοια ἀπὸ τῆς τοῦ Χριστοῦ ἀκολουθίας. 13. Φάσκει δὲ πάλιν ἡ αὐτὴ Μαξίμιλλα, ἡ τῆς παρακολουθίας γνῶσις καὶ διδασκαλία, ἵνα καὶ χλευαστικῶς εἴπω, ὅτι «ἀπέστειλέ με κύριος τούτου τοῦ πόνου καὶ τῆς συνθήκης καὶ τῆς ἐπαγγελίας αἱρετιστὴν μηνυτὴν ἑρμηνευτήν, ἠναγκασμένον, θέλοντα καὶ μὴ θέλοντα, γνωθεῖν γνῶσιν θεοῦ». σκοπήσωμεν οὖν τῆς ἡμῶν ζωῆς τὴν εὐσταθῆ βάσιν καὶ τὴν ὁδὸν τοῦ φωτός, ὦ ἀγαπητοί, καὶ μὴ σφαλῶμεν διὰ τῶν λόγων τοῦ δι' ἐναντίας καὶ τοῦ βοσκήματος τοῦ ἀλλοτρίου πνεύματος. ὅρα γὰρ ἐνταῦθα τὸν οὕτω λαλήσαντα, ἠναγκασμένον ἑαυτὸν ἀποφήναντα, οὐχ ἑκουσίᾳ γνώμῃ. ὁ δὲ κύριος ἡμῶν οὐκ ἄκων ἦλθεν εἰς τὸν 2.238 κόσμον οὐδὲ μετὰ ἀνάγκης ὑπὸ πατρὸς ἀπεστάλη, ἀλλὰ ἅμα σὺν πατρὶ ἔχων τὸ θέλειν καὶ σὺν ἁγίῳ πνεύματι τὸ παρέχειν· καὶ ὡς αὐτὸς ἅμα σὺν πατρὶ τὸ θέλειν ἔχει καὶ τὸ οὐχὶ μετὰ ἀνάγκης καὶ τὴν χάριν πᾶσι διδόναι, ἀλλὰ δι' ὑπερβολὴν φιλανθρωπίας, οὕτω καὶ οὓς ἐκάλεσε μετὰ προαιρέσεως κέκληκεν, οὐκ ἀνάγκην ἐπιβάλλων, οὐ κλοιὸν ἐπιτιθέμενος. φάσκει γὰρ ὅτι «οἱ διψῶντες ἔλθατε πρός με» καὶ πάλιν «εἴ τις θέλει ἔρχεσθαι πρός με, ἀρνησάσθω ἑαυτὸν καὶ ἀκολουθείτω μοι» καὶ διὰ Ἠσαΐου τὸ αὐτὸ φθεγγόμενος ἔλεγεν «ἐὰν θέλητε καὶ εἰσακούσητέ μου» καὶ ὕστερον, ἵνα δείξῃ ὁ προφήτης ὅτι τίς ἐστιν ὁ λέγων, ἔφη «τὸ γὰρ στόμα κυρίου ἐλάλησε ταῦτα». καὶ ὁρᾷς κατὰ πάντα τρόπον τὴν πρὸς τὸ θεῖον γράμμα τούτων διαφωνίαν καὶ τὴν ἀλλοίαν ὑπόνοιάν τε καὶ ὑπόληψιν παρὰ τὴν τοῦ θεοῦ πίστιν καὶ ἀκολουθίαν; καὶ γὰρ καὶ Μαξίμιλλα τοὺς θέλοντας καὶ μὴ θέλοντας ἔλεγεν ἀναγκάζειν, ὡς καὶ ἐξ αὐτοῦ τοῦ ῥητοῦ ψεύσεται ἡ τοιαύτη. οὔτε γὰρ θέλοντας ἐδίδαξε γνῶσιν θεοῦ ἣν οὐκ ᾔδει οὐδὲ τοὺς μὴ θέλοντας ἠνάγκασεν. αὐτίκα γοῦν οὐ πάντες οἱ ἐν τῷ κόσμῳ οἴδασι τί ἔστιν ὄνομα Μαξιμίλλης οὐδὲ τῶν αὐτῆς λόγων τὸ παράφθεγμα. καὶ κατὰ πάντα τρόπον διέπεσεν ἡ τούτων πεπλανημένη ἐπίνοια, οὐκ οὖσα τῆς τοῦ θεοῦ ἀληθείας. 14. Τιμῶσι δὲ οἱ τοιοῦτοι καὶ τόπον τινὰ ἔρημον ἐν τῇ Φρυγίᾳ, 2.239 Πέπουζάν ποτε καλουμένην πόλιν, νῦν δὲ ἠδαφισμένην, καί φασιν ἐκεῖσε κατιέναι τὴν ἄνωθεν Ἱερουσαλήμ. ὅθεν ἐκεῖ ἀπερχόμενοι μυστήριά τινα ἐπιτελοῦσιν ἐν τῷ τόπῳ καὶ ἁγιάζουσιν ἑαυτούς, ὡς ὑπολαμβάνουσιν. ἔστι γὰρ καὶ τὸ γένος ἐν τῇ Καππαδοκίᾳ καὶ Γαλατίᾳ καὶ ἐν τῇ προειρημένῃ Φρυγίᾳ, ὅθεν κατὰ Φρύγας ἡ αἵρεσις καλεῖται· ἀλλὰ καὶ ἐν Κιλικίᾳ καὶ ἐν Κωνσταντινουπόλει τὸ πλεῖστον. Ἵνα δὲ μηδὲν καταλείψωμεν τῶν πρὸς ὄνομα ἑκάστης αἱρέσεως ὑφ' ἡμῶν προδεδηλωμένης, καὶ περὶ τοῦ Τασκοδρουγιτῶν ὀνόματος αὖθις ἐροῦμεν· ἔστι γὰρ τὸ ὄνομα τοῦτο ἢ ἐν αὐτῇ ταύτῃ ἢ ἐν τῇ μετ' αὐτὴν τῶν Κυϊντιλλιανῶν καλουμένῃ· ἀπ' αὐτῶν γὰρ τούτων ὁρμᾶται καὶ τοῦτο τὸ ὄνομα. καλοῦνται δὲ διὰ τοιαύτην αἰτίαν Τασκοδρουγῖται· τασκὸς παρ' αὐτοῖς πάσσαλος καλεῖται, δροῦγγος δὲ μυκτὴρ εἴτ' οὖν ῥύγχος καλεῖται, καὶ ἀπὸ τοῦ τιθέναι