The Four Classes of Samaritans.
The Gorthenes celebrate their feasts at other times than Sebyaeans.
The Sebyaeans differ from the Gorthenes by reason of their feasts.
The Seven Heresies of the Jews.
Thus far the summary of the thirteen heresies contained in the second part of Book II.
The following belong to this third part, in which thirteen heresies are contained:
Thus far for the eighteen heresies of the fourth part of Book II.
The following five heresies are contained in the fifth part of Book II:
Thus far the five heresies of the fifth part of Book II.
The following seven heresies are contained in the first part of Book III:
Thus far similarly the seven heresies of the first part of Book III.
In the second part of Book III there are four heresies:
On nature and hypostasis according to the teachings of the Severians and how they teach individual substances: by John the Grammarian and Tritheite, called Philoponus, and taken from the fourth discourse of his work entitled The Arbiter. Although the common and universal basis of man’s nature is in itself one, nevertheless, since it is realized in several subjects, it is multiplied and exists not partially but wholly in each of these subjects. It is just as that which makes a shipbuilder a shipbuilder, while it is one, is yet multiplied by existing in many subjects. In the same way, while the theory in the teacher is by its own nature one, yet, when it is reproduced in the pupils, it is multiplied with them and exists entirely in each of them. And again, the seal of the signet ring, which is one, is reproduced in its entirety in each of the several impressions and thus becomes many and is so said to be. Thus, the several ships, the several men, the several seals, and the several concepts in the several pupils all result as several in number in the individual subjects and they are distinct and not united. But, by their common species, many men are one, and many ships are one, and concepts, too, and the impressions have their unity in the identity of the common seal. Thus, these are all in one respect several and distinct, whereas in another respect they are united. Now, although we often attribute number to objects having extension—as, for example, when we say that this piece of wood is two cubits—we mean that the one object is potentially two, but not actually so, because actually it is one and not two. However, we do say that it is two, because it can become two by being cut up.
Περὶ φύσεως καὶ ὑποστάσεως, ὅπως οἱ ἐκ Σευήρου δοξάζουσι καὶ πῶς τὰς μερικὰς δογματίζουσιν οὐσίας. Ἰωάννου γραμματικοῦ τοῦ τριθεΐτου τοῦ λεγομένου Φιλοπόνου ἐκ τοῦ δʹ λόγου τοῦ Διαιτητοῦ. Ὁ γὰρ κοινὸς καὶ καθόλου τῆς τοῦ ἀνθρώπου φύσεως λόγος, εἰ καὶ αὐτὸς καθ' ἑαυτὸν εἷς ἐστιν, ἀλλ' οὖν ἐν πολλοῖς ὑποκειμένοις γινόμενος πολλὰ γίνεται, ὁλόκληρος ἐν ἑκάστῳ καὶ οὐκ ἀπὸ μέρους ὑπάρχων, ὥσπερ καὶ ὁ ἐν τῷ ναυπηγῷ τοῦ πλοίου λόγος εἷς ὢν πληθύνεται ἐν πολλοῖς ὑποκειμένοις γινόμενος. Οὕτω δὲ καὶ τὸ ἐν τῷ διδασκάλῳ θεώρημα ἓν ὂν τῷ ἰδίῳ λόγῳ, ὅταν ἐν τοῖς διδασκομένοις γίνηται, συμπληθύνεται αὐτοῖς ὅλον ἐν ἑκάστῳ γινόμενον. Προσέτι δὲ καὶ ὁ ἐν τῷ δακτυλίῳ τύπος εἷς ὢν ἐν πλείοσιν ἐκμαγείοις ὅλος ἐν ἑκάστῳ γινόμενος πολλὰ λοιπὸν ἔστι τε καὶ λέγεται. Ὥστε τὰ πολλὰ πλοῖα καὶ οἱ πολλοὶ ἄνθρωποι καὶ τὰ ἐκμαγεῖα τὰ πολλὰ καὶ τὰ ἐν τοῖς πλείοσι μαθηταῖς νοήματα τοῖς μὲν ἀτόμοις πλείονα τυγχάνει κατὰ τὸν ἀριθμὸν καὶ ταύτῃ διῃρημένα ἐστὶ καὶ οὐχ ἡνωμένα, τῷ κοινῷ δὲ εἴδει οἱ πολλοὶ ἄνθρωποι εἷς τυγχάνουσι καὶ τὰ πολλὰ πλοῖα ἓν καὶ τὰ νοήματα δὲ ὡσαύτως καὶ τὰ ἐκμαγεῖα τῇ ταυτότητι τοῦ ἐκτυπώματος τὸ ἓν ἔχουσιν. Ὥστε ταῦτα κατ' ἄλλο μὲν πολλά ἐστι καὶ διῃρημένα, κατ' ἄλλο δὲ ἡνωμένα καὶ ἕν. Ἀλλὰ κἂν ἐπὶ τῶν συνεχῶν πολλάκις φέρωμεν τὸν ἀριθμόν, δύο φέρε πήχεων εἶναι τὸ ξύλον λέγοντες, ἀλλὰ δυνάμει δύο φαμὲν εἶναι τὸ ἕν, οὐκ ἐνεργείᾳ, ἐπεί τοί γε ἕν ἐστιν ἐνεργείᾳ καὶ οὐ δύο: τῷ δὲ δύνασθαι τομὴν ὑπομένον δύο γενέσθαι, ταύτῃ φαμὲν αὐτὸ δύο τινῶν εἶναι.