Chapter XIII.—Monoïmus.

But the followers of Monoïmus the Arabian assert that the originating principle of the universe is a primal man and son of man; and that, as Moses states, the things that have been produced were produced not by the primal man, but by the Son of that primal man, yet not by the entire Son, but by part of Him. And (Monoïmus asserts) that the Son of man is iota, which stands for ten, the principal number in which is (inherent) the subsistence of all number (in general, and) through which every number (in particular) consists, as well as the generation of the universe, fire, air, water, and earth.  But inasmuch as this is one iota and one tittle, and what is perfect (emanates) from what is perfect, or, in other words, a tittle flows down from above, containing all things in itself; (therefore,) whatsoever things also the man possesses, the Father of the Son of man possesses likewise. Moses, therefore, says that the world was made in six days, that is, by six powers, out of which the world was made by the one tittle. For cubes, and octahedrons, and pyramids, and all figures similar to these, having equal superficies, out of which consist fire, air, water, and earth, have been produced from numbers comprehended in that simple tittle of the iota, which is Son of man. When, therefore, says (Monoïmus), Moses mentions the rod’s being brandished for the purpose of bringing the plagues upon Egypt, he alludes allegorically to the (alterations of the) world of iota; nor did he frame more than ten plagues. If, however, says he, you wish to become acquainted with the universe, search within yourself who is it that says, “My soul, my flesh, and my mind,” and who is it that appropriates each one thing unto himself, as another (would do) for himself. Understand that this is a perfect one arising from (one that is) perfect, and that he considers as his own all so-called nonentities and all entities. These, then, are the opinions of Monoïmus also.

[17] Οἱ δὲ περὶ [Μο]νόϊμον τὸν Ἄραβά φασιν εἶναι τὴν τοῦ παντὸς ἀρχὴν [τὸν] πρῶτον ἄνθρωπον καὶ υἱὸν [τοῦ] ἀνθρώπου: καὶ τὰ γενόμενα [πάντα], καθὼς Μωσῆς λέγει, μὴ ἀπὸ τοῦ πρώτου ἀνθρώπου γεγονέναι, ἀλλ' ἀπὸ τοῦ υἱοῦ τοῦ ἀνθρώπου, οὐχ ὅλου [δέ], ἀλλ' ἐκ μέρους [τινὸς] αὐτοῦ. εἶναι γὰρ τὸν υἱὸν τοῦ ἀνθρώπου ἰῶτα_ὅ ἐστι δεκάς, κύριος ἀριθμός, ἐν ᾧ ἐστιν ἡ [τοῦ] παντὸς ἀριθμοῦ ὑπόστασις, δι' οὗ πᾶς ἀριθμὸς συνέστηκεν καὶ ἡ τοῦ παντὸς γένεσις, πῦρ, ἀήρ, ὕδωρ, γῆ: _τοῦτον δὴ οὕτως [εἶναι] ἰῶτα ἕν, [καὶ] κεραία[ν] μία[ν], [τέλειον ἐκ τελείου] ῥυεῖσα[ν] [κεραία] ἄνωθεν, πάντα ἔχουσα[ν] [ὅσα καὶ] [ἐν ἑ]αυτῇ ὅσα καὶ ὁ ἄνθρωπος ἔχει, ὁ πατὴρ τοῦ υἱοῦ τοῦ ἀνθρώπου. Γεγονέναι οὖν φησι τὸν κόσμον Μωϋσῆς ἐν ἓξ ἡμέραις, τουτέστιν ἐν ἓξ δυνάμεσιν, [ταῖς ἐν τῇ μιᾷ κεραίᾳ τοῦ ἰῶτα κατειλημμέναις γῆς καὶ ὕδατος καὶ ἀέρος καὶ πυρός,] ἐξ ὧν ὁ κόσμος ἀπὸ τῆς κεραίας γέγονε τῆς μιᾶς. οἵ τε γὰρ κύβοι καὶ τὰ [εἰκοσάεδρα καὶ τὰ] ὀκτάεδρα καὶ αἱ πυραμίδες καὶ πάντα τὰ τούτοις παραπλήσια σχήματα [ἴσα ἦν], ἐξ ὧν συνέστηκε πῦρ, ἀήρ, ὕδωρ, γῆ, ἀπὸ τῶν ἀριθμῶν γεγόνασι τῶν κατειλημμένων ἐν ἐκείνῃ τῇ ἁπλῇ τοῦ ἰῶτα κεραίᾳ, ἥτις ἐστὶν υἱὸς ἀνθρώπου, [τέλειος ἐκ τελείου]. ὅταν οὖν, φησί, ῥάβδον λέγῃ Μωϋσῆς στρεφομένην [ποικίλως] εἰς [τὰ πάθη τὰ κατὰ τὴν] Αἴγυπτον, τὰ πάθη καταλέγει τοῦ κόσμου τῷ ἰῶτα ἀλληγορουμένως, οὐδὲ [εἰς] πλείον[α] [τ]ῶν δέ[κα] παθῶν [τὴν ῥάβδον] ἐσχημάτισεν. «Εἰ δέ», φησί, «θέλεις ἐπιγνῶναι τὸ πᾶν, ἐν σεαυτῷ ζήτησον τίς ὁ λέγων: ἡ ψυχή μου, ἡ σάρξ μου, ὁ νοῦς μου: καὶ [τίς ὁ] ἐν [σοὶ] ἕκαστον κατιδιοποιούμενος ὡς ἕτερος [σε]αυτοῦ: τοῦτον [οὖν] νοή[σεις], τέλειον ἐκ τελείου, πάντα ἴδια ἡγούμενον, τὰ οὐκ ὄντα καλούμενα καὶ τὰ [πάντα] ὄντα». ταῦτα μὲν οὖν καὶ Μονοΐμῳ δοκεῖ.