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it does not prepare those who are its disciples to accomplish, but at any rate it brings a terrible suspicion worse than baseness † upon the divine itself. For from this Arius also took his pretexts, and in succession the Anomoeans and the others. For this man says, daring to speak supposedly about the first principles, first that the only-begotten Son is not able to see the Father, but neither is the Spirit able to behold the Son, nor indeed angels the Spirit, nor humans the angels. And this is his first fall. For he does not want the Son to be from the substance of the Father, but introduces him as entirely alien from the Father, and at the same time created. And he wishes to say that he is called Son by grace. 2.411 And there are also other greater falls of his. For he says that the human soul pre-exists, and that these were angels and powers above, but having erred in sins and for this reason were shut up into this body for punishment. and are sent down from God for punishment, so that here they might receive a first judgment. Wherefore, he says, the body is also called frame, because the soul has been bound in 2.412 the body; imagining the old mythical notion of the Greeks. And regarding these things he sets forth other myths. For we call it soul, he says, for this reason, because it has been cooled from above. And he fabricates testimonies from the divine scriptures according to his own mind, which are not so and were not so published. For the prophet’s saying, he says, “Before I was humbled, I transgressed,” this utterance, he says, is from the soul itself, as having transgressed above in heaven, before it was humbled in the body; and the saying “Return, my soul, to your rest,” is as of one who acted bravely here in good works, returning to the rest above because of the righteous action of his work. And it is possible to say many other such things. And he says that Adam lost the "according to the image." From this, he says, scripture also pointed out the tunics of skin; because, he says, the phrase “he made for them tunics of skin and clothed them” is the body, he says. And there is in him much of the celebrated mockery. And he makes the resurrection of the dead incomplete, at one point establishing it in word, 2.413 at another denying it most completely, and at another time saying that even a part of it is raised. And for the rest, he allegorizes as much as he can, both paradise and its waters and the things above the heavens and the water which is under the earth. And chattering on about these and similar things he does not cease. And already in some other places we have mentioned and gone through such things concerning him. 5. But it will cause no trouble even now to recount again in the heresy concerning him about the same cause and thesis and to make the refutation from the very things put forward by him. For great was his absurdity that came about later and the practice of a falsified conception that had gone outside of the truth. For he decided to speak against all the heresies before him and to refute each one, but later he himself vomited forth this no ordinary heresy upon the world. And first, therefore, I will set forth the things said by him for the refutation of his falsified, fictitious conception, and then I will also show from my own modesty the things that will be said against him. 2.414 And these are the things which he introduced to the world in the first psalm—for in every scripture, always slipping word by word, he stumbled in necessary things. And since the volume is great—for it is said that he made a great composition on each scripture, as I said, * he did not refuse to say what seemed good to him. And as many things as have been said by him in homilies and through introductions concerning the characters and natures of both animals and other things, being carried along in the middle, he often related charming things; but as many things as he decreed into dogmas and concerning faith and greater theory, he is found to be the most absurd of all those before him and after him,

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ἐπιτελεῖν οὐ παρασκευάζῃ τοὺς αὐτῇ μαθητευομένους, ἀλλ' οὖν γε δεινοτέραν αἰσχρότητος † δεινὴν ὑπόνοιαν εἰς αὐτὸ τὸ θεῖον ἐνσκήπτει. ἐκ τούτου γὰρ καὶ Ἄρειος τὰς προφάσεις εἴληφε καὶ οἱ καθεξῆς Ἀνόμοιοί τε καὶ οἱ ἄλλοι. Φάσκει γὰρ οὗτος, τολμήσας δῆθεν περὶ τῶν ἀρχῶν λέγειν, πρῶτον μὲν ὅτι ὁ υἱὸς ὁ μονογενὴς ὁρᾶν τὸν πατέρα οὐ δύναται, ἀλλ' οὔτε τὸ πνεῦμα τὸν υἱὸν δύναται θεάσασθαι, οὔτε μὴν ἄγγελοι τὸ πνεῦμα οὔτε οἱ ἄνθρωποι τοὺς ἀγγέλους. καὶ αὕτη πρώτη αὐτοῦ πτῶσις. ἐκ γὰρ τῆς οὐσίας τοῦ πατρὸς οὐ θέλει εἶναι τὸν υἱόν, ἀλλὰ παντάπασιν ἀλλότριον πατρὸς τοῦτον εἰσηγεῖται, κτιστόν τε ἅμα. βούλεται δὲ ὡς κατὰ χάριν τὸ υἱὸν αὐτὸν καλεῖσθαι λέγειν. 2.411 εἰσὶ δὲ καὶ ἄλλαι αὐτοῦ πτώσεις μείζους. τὴν ψυχὴν γὰρ τὴν ἀνθρωπείαν λέγει προϋπάρχειν, ἀγγέλους δὲ ταύτας εἶναι καὶ δυνάμεις ἄνω, ἐν ἁμαρτίαις δὲ ἀμπλακησάσας καὶ τούτου ἕνεκεν εἰς τιμωρίαν εἰς τοῦτο τὸ σῶμα κατακεκλεισμένας. πέμπεσθαι δὲ ἀπὸ θεοῦ κάτω πρὸς τιμωρίαν, ὅπως ἐνταῦθα πρώτην κρίσιν ὑποδέξωνται. διόπερ, φησί, καὶ δέμας κέκληται τὸ σῶμα, διὰ τὸ δεδέσθαι τὴν ψυχὴν ἐν 2.412 τῷ σώματι· τὴν πάλαι Ἐλλήνων μυθώδη ὑπόνοιαν φανταζόμενος. εἰς ταῦτα δὲ καὶ ἄλλους μύθους ἐκτίθεται. ψυχὴν γάρ φησι διὰ τοῦτο καλοῦμεν, διὰ τὸ ἄνωθεν ἐψύχθαι. μαρτυρίας δὲ κατὰ τὸν ἴδιον νοῦν ἐπιπλάσσεται ἀπὸ τῶν θείων γραφῶν, οὐχ οὕτως ἐχούσας οὐδὲ οὕτως ἐκδεδομένας. τὸ γὰρ εἰπεῖν, φησί, τὸν προφήτην «πρὶν ἢ ταπεινωθῆναί με ἐγὼ ἐπλημμέλησα», ἐξ αὐτῆς, φησί, τῆς ψυχῆς ὁ λόγος, ὡς ἄνω ἐν οὐρανῷ πλημμελησάσης, πρὶν ἢ ἐν τῷ σώματι τεταπεινῶσθαι· καὶ τὸ εἰπεῖν «ἐπίστρεψον ἡ ψυχή μου εἰς τὴν ἀνάπαυσίν σου», ὡς τοῦ ἀνδραγαθήσαντος ἐνταῦθα ἐν ἀγαθοεργίᾳ, ἐπιστρέφοντος εἰς τὴν ἄνω ἀνάπαυσιν διὰ τὴν αὐτοῦ τῆς ἐργασίας δικαιοπραγίαν. καὶ πολλὰ ἔστιν ἄλλα τοιαῦτα λέγειν. τὸ κατ' εἰκόνα δέ φησιν ἀπολωλεκέναι τὸν Ἀδάμ. ἐντεῦθεν φησὶ καὶ τοὺς χιτῶνας τοὺς δερματίνους ἐπισημάνασθαι τὴν γραφήν· ὅτι, φησίν, τό «ἐποίησεν αὐτοῖς χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς» τὸ σῶμα, φησίν, ἐστί. καὶ πολλή τίς ἐστι παρ' αὐτῷ ἡ ᾀδομένη χλεύη. τὴν δὲ τῶν νεκρῶν ἀνάστασιν ἐλλιπῆ ποιεῖται, πῆ μὲν λόγῳ συνιστῶν ταύτην, 2.413 πῆ δὲ ἐξαρνούμενος τελειότατα, ἄλλοτε δὲ καὶ μέρος ἐξ αὐτῆς ἀνίστασθαι λέγων. ἀλληγορεῖ δὲ λοιπὸν ὅσαπερ δύναται, τόν τε παράδεισον τά τε τούτου ὕδατα καὶ τὰ ἐπάνω τῶν οὐρανῶν καὶ τὸ ὕδωρ τὸ ὑποκάτω τῆς γῆς. ταῦτα δὲ καὶ τὰ τούτοις ὅμοια φλυαρῶν οὐ διαλείπει. ἤδη δὲ καὶ ἐν ἄλλοις τισὶ τόποις τὰ τοιαῦτα περὶ αὐτοῦ μνησθέντες διεξεληλύθαμεν. 5. Οὐδὲν δὲ καὶ νῦν λυπήσει αὖθις ἐν τῇ κατ' αὐτὸν αἱρέσει περὶ τῆς αὐτῆς αἰτίας τε καὶ ὑποθέσεως διηγήσασθαι καὶ ἐξ αὐτῶν τῶν ὑπ' αὐτοῦ ὑποβαλλομένων τὴν ἀνατροπὴν ποιήσασθαι. πολλὴ γὰρ ἡ τούτου εἰς ὕστερον γενομένη ἀτοπία καὶ ἐπιτήδευσις παραπεποιημένης ἐννοίας καὶ ἔξω βεβηκυίας τῆς ἀληθείας. ἔδοξε γὰρ κατὰ αἱρέσεων πασῶν τῶν πρὸ αὐτοῦ λέγειν καὶ ἀνατρέπειν ἑκάστην, ὕστερον δὲ καὶ αὐτὸς αἵρεσιν οὐ τὴν τυχοῦσαν ταύτην τῷ βίῳ ἐξήμεσε. καὶ πρῶτον μὲν οὖν τὰ ὑπ' αὐτοῦ ῥηθέντα εἰς ἔλεγχον τῆς αὐτοῦ παραπεποιημένης ἐπιπλάστου ἐννοίας παραθήσομαι, ἔπειτα δὲ καὶ τὰ κατ' αὐτοῦ ῥηθησόμενα παρὰ τῆς ἡμῶν μετριότητος ὑπο2.414 δείξω. καὶ ἔστι τάδε, ὅσαπερ ἐν τῷ πρώτῳ ψαλμῷ εἰσηγήσατο τῷ βίῳ-ἐν πάσῃ γὰρ γραφῇ ἀεὶ ὀλισθαίνων κατὰ λέξιν ἐν τοῖς ἀναγκαίοις παρέπεσεν. ἐπειδὴ δὲ ὄγκος πολύς ἐστι λέγεται γὰρ πολλὴν πεποιηκέναι σύνταξιν εἰς ἑκάστην γραφήν, ὡς ἔφην, * οὐ παρῃτήσατο εἰπεῖν ἃ αὐτῷ ἔδοξε. καὶ ὅσα μὲν ἐν προσομιλίαις καὶ διὰ τῶν προοιμίων εἰς ἤθη τε καὶ εἰς φύσεις ζῴων τε καὶ τῶν ἄλλων παρ' αὐτοῦ εἴρηται, μέσος φερόμενος πολλάκις χαρίεντα διηγήσατο· ὅσα δὲ εἰς δόγματα ἐδογμάτισε καὶ περὶ πίστεως καὶ μείζονος θεωρίας, τῶν πάντων ἀτοπώτατος τῶν πρὸ αὐτοῦ καὶ μετ' αὐτὸν εὑρίσκεται,