Hippolytus of Rome, The Refutation of All Heresies

This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. Of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father547 Or, “mother.” of all begotten things, devoid of prescience,548 και ἄγνωστος, “and unknown,” is added in Cruice’s and Schneidewin’s text, as this word occurs in Hippolytus’ epitome of Justinus’ heresy in book x. of The Refutation. and invisible. And the female (principle) is devoid of prescience, passionate, two-minded,549 δίγνωμος: some read ἀγνώμων, i.e., devoid of judgment. two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love.550 εὐνήν: some read εὔνοιαν, i.e., goodwill, but this seems pleonastic where φιλίας precedes. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michaël, Amen,551 See Rev. iii. 14. [Bunsen, i. 39.] Baruch, Gabriel, Esaddæus.…And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel,552 Or, “Babelachamos,” or “Babel, Achamos.” Achamoth, Naas, Bel, Belias, Satan, Saël, Adonæus, Leviathan,553 Or, “Kaviathan.” Pharao, Carcamenos, (and) Lathen.

Of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: “God planted a garden in Eden towards the east,”554 Gen. ii. 8. that is, towards the face of Edem, that Edem might behold the garden—that is, the angels—continually. Allegorically the angels are styled trees of this garden, and the tree of life is the third of the paternal angels—Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels—Naas. For so,555 Or, “this one.” says (Justinus), one ought to interpret the words of Moses, observing, “Moses said these things disguisedly, from the fact that all do not attain the truth.” And, he says, Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from the portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle—in aspect,—make man out of the earth. But out of the parts resembling a monster are produced wild beasts, and the rest of the animal creation. They made man, therefore, as a symbol of the unity and love (subsisting) between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit. And the man Adam is produced as some actual seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim. And in like manner also Eve was produced, he says, as Moses has described, an image and emblem (as well as) a seal, to be preserved for ever, of Edem. And in like manner also a soul was deposited in Eve,—an image—from Edem, but a spirit from Elohim. And there were given to them commandments, “Be fruitful, and multiply, and replenish the earth,”556 Gen. i. 28. that is, Edem; for so he wishes that it had been written. For the entire of the power belonging unto herself, Edem conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim.

And when all things were created as has been described by Moses—both heaven and earth, and the things therein557 ἐν αὐτῇ: some read ἐν ἀρχῇ, i.e., in the beginning.—the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river—Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal558 σατραπικήν. The common reading ἀστραπικήν is obviously corrupt. authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly. In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases. And continually, according to the dominion559 Or, “mixture.” of each fourth part, this stream of evil, just (like a current) of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil.

When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below:560 κάτω: some read κατώγη, i.e., κατώγαιος, earthly; some κατωφερὴς, with a downward tendency. for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, “Open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord.”561 Ps. cxvii. 19. A voice was returned to Him from the light, saying, “This is the gate of the Lord: through this the righteous enter in.”562 Ps. cxviii. 20. And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld “what eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man to (conceive).”563 Isa. lxiv. 4; 1 Cor. ii. 9. Then the Good One says to him, “Sit thou on my right hand.”564 Ps. cx. 1. And the Father says to the Good One, “Permit me, Lord, to overturn the world which I have made, for my spirit is bound to men.565 Or, “the heavens.” And I wish to receive it back (from them.” Then the Good One replies to him, “No evil canst thou do while thou art with me, for both thou and Edem made the world as a result of conjugal joy. Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me.” Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels. And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend (from heaven) to her.

When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel, which is Venus, to cause adulteries and dissolutions of marriages among men. (And she adopted this expedient) in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which (were being endured by) the deserted Edem. And Edem gives great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sends forth Baruch, the third angel among his own, to succour the spirit that is in all men.566 ἀνθρώποις πᾶσιν. ᾽Ελθὼν. Some read: ἀνθρώποις. Πάλιν ἐλθὼν. Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise—for paradise is the angels, in the midst of whom he stood,—and issued to the man the following injunction: “Of every tree that is in paradise thou mayest freely eat, but thou mayest not eat of the tree of the knowledge of good and evil,”567 Gen. ii. 16, 17. which is Naas. Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression. Naas, however, has committed sin, for he went in unto Eve, deceiving her, and debauched her; and (such an act as) this is a violation of law. He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy.

Henceforward vice and virtue were prevalent among men, arising from a single source—that of the Father. For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending (to him likewise). After having, however, departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men.568 Or, “in heaven.” Baruch therefore was despatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul.569 Gal. v. 17. For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwelleth in men570 Or, “in heaven.” might hear (words of warning), and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim. In like manner also—by the prophets571 These words are superfluous here, and are repeated from the preceding sentence by mistake.—Naas, by a similar device, through the soul572 ψυχῆς: some read εὐχῆς, i.e., prayer. that dwells in man, along with the spirit of the Father, enticed away the prophets, and all (of them) were allured after him, and did not follow the words of Baruch, which Elohim enjoined.

Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation. These are the twelve conflicts of Hercules which Hercules underwent, in order, from first to last, viz., Lion, and Hydra, and Boar, and the others successively. For they say that these are the names (of them) among the Gentiles, and they have been derived with altered denominations from the energy of the maternal angels. When he seemed to have vanquished his antagonists, Omphale—now she is Babel or Venus—clings to him and entices away Hercules, and divests him of his power, viz., the commands of Baruch which Elohim issued. And in place (of this power, Babel) envelopes him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works.

Finally, however, in the days of Herod the king, Baruch is despatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: “All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all.” And Jesus was obedient unto the angel, saying that, “I shall do all things, Lord,” and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures573 Miller conjectures that the parenthetical words should be added to the text.), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, “Woman, thou retainest thy son,”574 John xix. 26. that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begat a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danaë and begat a child from her, (recollect that) the gold is Elohim, and Danaë is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, “Hearken, O heaven, and give ear, O earth; the Lord hath spoken,” he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. “Israel,” he says, “did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men.”

[26] Οὗτός φησιν: ἦσαν τρεῖς ἀρχαὶ τῶν ὅλων ἀγέννητοι, ἀρρενικαὶ δύο, θηλυκὴ μία. τῶν δὲ ἀρρενικῶν ἡ μέν τις [ἀρχὴ] καλεῖται ἀγαθός, αὐτὸ μόνον οὕτως λεγόμενος, προγνωστικὸς τῶν ὅλων, ἡ δὲ ἑτέρα πατὴρ πάντων τῶν γεννητῶν, ἀπρόγνωστος [καὶ ἄγνωστος] καὶ ἀόρατος. ἡ δὲ θήλ(εια) ἀπρόγνωστος, ὀργίλη, διγνώμων, δισώμ[ατ]ος, κατὰ πάντα τῇ κατὰ τὸν Ἡροδότου μῦθον [κόρῃ] ἐμφερής, μέχρι βουβῶνος παρθένος, ἔχιδνα δὲ τὰ κάτω, ὥς φησιν Ἰουστῖνος: καλεῖται δὲ Ἐδὲμ αὕτη ἡ κόρη καὶ Ἰσραήλ. αὗται, φησίν, [εἰσὶν] αἱ ἀρχαὶ τῶν ὅλων, ῥίζαι καὶ πηγαὶ ἀφ' ὧν τὰ ὄντα ἐγένετο: ἄλλο δὲ ἦν οὐδέν. ἰδὼν οὖν ὁ πατὴρ τὴν μιξοπάρθενον ἐκείνην τὴν Ἐδέμ, ἀπρόγνωστος ὢν ἦλθεν εἰς ἐπιθυμίαν αὐτῆς_Ἐλωεὶμ δέ, φησί, καλεῖται οὗτος ὁ πατήρ_: οὐδὲν [δὲ] ἧττον ἐπεθύμησε καὶ ἡ Ἐδὲμ τοῦ Ἐλωείμ, καὶ συνήγαγεν αὐτοὺς ἡ ἐπιθυμία εἰς μίαν φιλίας εὔνοιαν. γεννᾷ δὲ ἀπὸ τῆς συνόδου τῆς τοιαύτης ὁ πατὴρ ἐκ τῆς Ἐδὲμ ἑαυτῷ ἀγγέλους δώδεκα, ὀνόματα δέ ἐστι τῶν πατρικῶν ἀγγέλων τάδε: Μιχαήλ, Ἀμήν, Βαρούχ, Γαβριήλ, Ἠσαδδαῖος καὶ τῶν μητρικῶν ἀγγέλων, ὧν ἐποίησεν ἡ Ἐδέμ, ὁμοίως ὑποτέτακται τὰ ὀνόματα: ἔστι δὲ ταῦτα: Βάβελ, Ἀχαμώθ, Νάας, Βήλ, Βελίας, Σατάν, Σαήλ, Ἀδωναῖος, Καυίθαν, Φαραώθ, Καρκαμενώς, Λάθεν. τούτων [δὲ] τῶν εἰκοσιτεσσάρων ἀγγέλων οἱ μὲν πατρικοὶ τῷ πατρὶ συναίρονται καὶ πάντα ποιοῦσι κατὰ τὸ θέλημα αὐτοῦ, οἱ δὲ μητρικοὶ τῇ μητρὶ Ἐδέμ. τούτων δὲ τῶν ἀγγέλων ὁμοῦ πάντων τὸ πλῆθος ὁ παράδεισος, φησίν, ἐστί, περὶ οὗ λέγει Μωσῆς: «ἐφύτευσεν ὁ θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς», τουτέστι κατὰ πρόσωπον τῆς Ἐδέμ, ἵνα βλέπῃ τὸν παράδεισον ἡ Ἐδέμ_τουτέστι τοὺς ἀγγέλους_ διὰ παντός. τούτου [γὰρ] τοῦ παραδείσου ἀλληγορικῶς οἱ ἄγγελοι κέκληνται ξύλα, καὶ ἔστι τὸ [μὲν] ξύλον τῆς ζωῆς ὁ τρίτος τῶν πατρικῶν ἀγγέλων, [ὁ] Βαρούχ, τὸ δὲ ξύλον τοῦ εἰδέναι γνῶσιν καλοῦ καὶ πονηροῦ ὁ τρίτος τῶν μητρικῶν ἀγγέλων, ὁ Νάας. οὕτως γὰρ δέχεται τὰ Μωσέως ἑρμηνεύειν λέγων: περιεσταλμένως αὐτὰ εἶπεν ὁ Μωϋσῆς διὰ τὸ μὴ πάντας χωρεῖν τὴν ἀλήθειαν. Γενομένου δέ, φησί, τοῦ παραδείσου ἐξ εὐαρεστήσεως κοινῆς [τοῦ] Ἐλωεὶμ καὶ [τῆς] Ἐδέμ, οἱ τοῦ Ἐλωεὶμ ἄγγελοι λαβόντες ἀπὸ τῆς καλλίστης γῆς, τουτέστιν οὐκ ἀπὸ τοῦ θηριώδους μέρους τῆς Ἐδέμ, ἀλλ' ἀπὸ τῶν ὑπὲρ βουβῶνα ἀνθρωποειδῶν καὶ ἡμέρων χωρίων τῆς γῆς, ποιοῦσι τὸν ἄνθρωπον: ἐκ δὲ τῶν θηριωδῶν μερῶν, φησί, γίνονται τὰ θηρία καὶ τὰ λοιπὰ ζῷα. τὸν ἄνθρωπον οὖν ἐποίησαν σύμβολον τῆς ἑνότητος αὐτῶν καὶ εὐνοίας, καὶ κατατίθενται τὰς ἑαυτῶν δυνάμεις εἰς αὐτόν, Ἐδὲμ μὲν τὴν ψυχήν, Ἐλωεὶμ δὲ τὸ πνεῦμα. καὶ γίνεται οἱονεὶ σφραγίς τις αὐτοῖς καὶ φιλίας ὑπόμνημα καὶ σύμβολον αἰώνιον τοῦ γάμου τῆς Ἐδὲμ καὶ τοῦ Ἐλωεὶμ [ὁ] ἄνθρωπος, ὁ Ἀδάμ. ὁμοίως δὲ καὶ ἡ Εὔα γέγονε, φησίν, ὡς παρὰ [τῷ] Μωσεῖ γέγραπται, εἰκὼν καὶ σύμβολον, σφραγὶς εἰς αἰῶνα φυλαχθησομένη τῆς Ἐδέμ, κατετέθη τε ὁμοίως καὶ ἐν τῇ Εὔᾳ τῇ εἰκόνι ψυχὴ μὲν ἀπὸ τῆς Ἐδέμ, πνεῦμα δὲ ἀπὸ τοῦ Ἐλωείμ. καὶ ἐδόθησαν ἐντολαὶ αὐτοῖς: «αὐξάνεσθε καὶ πληθύνεσθε καὶ κατακληρονομήσατε τὴν γῆν», τουτέστι τὴν Ἐδέμ: οὕτω γὰρ θέλει γεγράφθαι. πᾶσαν γὰρ τὴν ἑαυτῆς δύναμιν, οἱονεί τινα οὐσίαν, ἐν γάμῳ ἡ Ἐδὲμ προσήνεγκε τῷ Ἐλωείμ: ὅθεν, φησί, κατὰ μίμησιν ἐκείνου τοῦ πρώτου γάμου προῖκα προσφέρουσι μέχρι σήμερον αἱ γυναῖκες τοῖς ἀνδράσι, θείῳ τινὶ καὶ πατρικῷ νόμῳ πειθόμεναι, τῷ γενομένῳ πρὸς [τὸν] Ἐλωεὶμ [ἀπὸ] τῆς Ἐδέμ. Κτισθέντων δὲ πάντων, ὡς γέγραπται παρὰ τῷ Μωϋσεῖ, οὐρανοῦ τε καὶ γῆς καὶ τῶν ἐν αὐτοῖς, «εἰς τέσσαρας ἀρχὰς» διῃρέθησαν οἱ δώδεκα τῆς μητρὸς ἄγγελοι, καὶ καλεῖται τούτων ἕκαστον τεταρτημόριον ποταμός: Φεισὼν καὶ Γεὼν καὶ Τίγρις καὶ Εὐφράτης, ὡς, φησί, λέγει Μωϋσῆς. οὗτοι [δὲ] ἐμπεριέ[ρ]χονται οἱ δώδεκα ἄγγελοι τὰ τέσσαρα μέρη συμπεριπεπλεγμένοι [ἀλλήλοις] καὶ διέπουσι τὸν κόσμον, σατραπικήν τινα ἔχοντες κατὰ τοῦ κόσμου παρὰ τῆς Ἐδὲμ ἐξουσίαν. μένουσι γὰρ οὐκ ἀεὶ ἐπὶ τῶν τόπων τῶν αὐτῶν, ἀλλ' οἱονεὶ ἐν χορῷ κυκλικῷ ἐμπεριέ[ρ]χονται [πᾶσαν τὴν γῆν], ἀλλάσσοντες τόπον ἐκ τόπου καὶ παραχωροῦντες [ἀλλήλοις] ἐν χρόνοις καὶ διαστήμασι τοὺς τόπους [τοὺς] τεταγμένους αὐτοῖς. ὅταν δὲ ἐπικρατῇ τῶν τόπων ὁ Φεισών, [φησί,] λιμός, στενοχωρία, θλῖψις ἐν ἐκείνῳ τῷ μέρει τῆς γῆς γίνεται: φειδωλὸν γὰρ τὸ παράταγμα τῶν ἀγγέλων τούτων. ὁμοίως καὶ [ἐπὶ] ἑκάστου μέρους τῶν τεσσάρων, κατὰ τὴν ἑκάστου [ποταμοῦ] δύναμιν καὶ φύσιν, κακοὶ καιροὶ καὶ νόσων [συ]στάσεις [γίνονται]. καὶ τοῦτο [τὸ] [εἰς ἀεὶ] κατὰ τὴν ἐπικρά[τη]σιν τῶν τεταρτημορίων ποταμῶν ὡσπερεὶ ῥεῦμα κακίας κατὰ θέλησιν τῆς Ἐδὲμ ἀδιαλείπτως τὸν κόσμον περιέρχεται. Γέγονε δὲ ἡ τῆς κακίας ἀνάγκη ἐκ τοιαύτης τινὸς αἰτίας: κατασκευάσας καὶ δημιουργήσας [ὁ] Ἐλωεὶμ ἐκ κοινῆς εὐαρεστήσεως τὸν κόσμον, ἀναβῆναι ἠθέλησεν εἰς τὰ ὑψηλὰ μέρη τοῦ οὐρανοῦ καὶ θεάσασθαι μή τι γέγονε τῶν κατὰ τὴν κτίσιν ἐνδεές, συμπαραλαβὼν τοὺς ἰδίους ἀγγέλους μεθ' αὑτοῦ_ἦν γὰρ ἀνωφερής_[καὶ] καταλιπὼν τὴν Ἐδὲμ κάτω_γῆ γὰρ οὖσα ἐπακολουθεῖν ἄνω τῷ συζύγῳ ἐθέλουσα οὐκ [ἠδυνήθη]. _ἐλθὼν οὖν ὁ Ἐλωεὶμ ἐπὶ τὸ ἄνω πέρας τοῦ οὐρανοῦ καὶ θεασάμενος φῶς κρεῖττον ὑπὲρ ὃ αὐτὸς ἐδημιούργησεν, εἶπεν: «ἀνοίξατέ μοι πύλας, ἵνα εἰσελθὼν ἐξομολογήσωμαι τῷ κυρίῳ»: ἐδόκουν γὰρ ἐγὼ κύριος εἶναι. φωνὴ [δ'] αὐτῷ ἀπὸ τοῦ φωτὸς ἐδόθη λέγουσα: «αὕτη ἡ πύλη τοῦ κυρίου, δίκαιοι εἰσέρχονται δι' αὐτῆς». καὶ ἀνεῴχθη παραχρῆμα ἡ πύλη, καὶ εἰσῆλθεν ὁ πατὴρ δίχα τῶν ἀγγέλων [αὐτοῦ] πρὸς τὸν ἀγαθόν, καὶ εἶδεν «ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη». τότε λέγει αὐτῷ ὁ ἀγαθός: «κάθου ἐκ δεξιῶν μου». ὁ δὲ πατὴρ λέγει πρὸς τὸν ἀγαθόν: ἔασόν με, κύριε, καταστρέψαι τὸν κόσμον ὃν πεποίηκα: τὸ πνεῦμα γάρ μου ἐνδέδεται εἰς τοὺς ἀνθρώπους, καὶ θέλω αὐτὸ ἀπολαβεῖν. τότε λέγει αὐτῷ ὁ ἀγαθός: οὐδὲν δύνασαι κακοποιῆσαι παρ' ἐμοὶ γενόμενος: ἐκ κοινῆς γὰρ εὐαρεστήσεως ἐποιήσατε τὸν κόσμον σύ τε καὶ ἡ Ἐδέμ: ἔασον οὖν τὴν Ἐδὲμ ἔχειν τὴν κτίσιν μέχρι βούλεται, σὺ δὲ μένε παρ' ἐμοί. Τότε γνοῦσα ἡ Ἐδὲμ ὅτι καταλέλειπται ὑπὸ τοῦ Ἐλωείμ, λυπηθεῖσα παρέστησεν αὑτῇ τοὺς ἰδίους ἀγγέλους καὶ εὐπρεπῶς ἐκόσμησεν ἑαυτήν, εἴ πως εἰς ἐπιθυμίαν ἐλθὼν ὁ Ἐλωεὶμ κατέλθῃ πρὸς αὐτήν. ὡς δὲ κρατηθεὶς τῷ ἀγαθῷ ὁ Ἐλωεὶμ [καὶ] οὐκέτι κατῆλθε πρὸς τὴν Ἐδέμ, προσέταξεν ἡ Ἐδὲμ τῇ Βάβελ_ἥτις ἐστὶν Ἀφροδίτη_μοιχείας καὶ χωρισμοὺς γάμων κατασκευάσαι ἐν ἀνθρώποις, ἵνα ὡς αὐτὴ κεχώρισται ἀπὸ τοῦ Ἐλωείμ, οὕτω καὶ τὸ [πνεῦμα] τοῦ Ἐλωεὶμ τὸ ὂν ἐν τοῖς ἀνθρώποις τοῖς χωρισμοῖς τοῖς τοιούτοις βασανίζηται λυπούμενον καὶ πάσχῃ τὰ αὐτὰ ὁποῖα καὶ ἡ Ἐδὲμ καταλελειμμένη. καὶ δίδωσιν ἐξουσίαν ἡ Ἐδὲμ μεγάλην τῷ τρίτῳ ἀγγέλῳ αὐτῆς, τῷ Νάας, ἵνα πάσαις κολάσεσι κολάζῃ τὸ πνεῦμα τοῦ Ἐλωεὶμ τὸ ὂν ἐν τοῖς ἀνθρώποις, ἵνα διὰ τοῦ πνεύματος ᾖ κολαζόμενος ὁ Ἐλωείμ, ὁ καταλιπὼν παρὰ τὰς συνθήκας τὰς γενομένας αὐτῷ τὴν σύζυγον. Ἰδὼν [δὲ] ταῦτα ὁ πατὴρ Ἐλωείμ, ἐκπέμπει τὸν Βαρούχ, τὸν τρίτον ἄγγελον τῶν ἑαυτοῦ, εἰς βοήθειαν τῷ πνεύματι [αὐτοῦ,] τῷ ὄντι ἐν τοῖς ἀνθρώποις πᾶσιν. ἐλθὼν οὖν ὁ Βαροὺχ ἔστη ἐν μέσῳ τῶν ἀγγέλων τῆς Ἐδέμ_τουτέστιν ἐν μέσῳ τοῦ παραδείσου: παράδεισος γὰρ οἱ ἄγγελοι, ὧν μέσος ἔστη_καὶ παρήγγειλε τῷ ἀνθρώπῳ «ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγεῖν, ἀπὸ δὲ τοῦ [ξύλου τοῦ] γινώσκειν τὸ καλὸν καὶ τὸ πονηρὸν μὴ φαγεῖν», ὅπερ ἐστὶν ὁ Νάας: τουτέστι τοῖς μὲν ἄλλοις ἀγγέλοις πείθεσθαι, τοῖς ἕνδεκα τῆς Ἐδέμ, [τῷ δὲ Νάας οὐκέτι.] πάθη μὲν γὰρ ἔχουσιν οἱ ἕνδεκα, παρανομίαν δὲ οὐκ ἔχουσιν, ὁ δὲ Νάας παρανομίαν ἔσχε: προσῆλθε γὰρ τῇ Εὔᾳ ἐξαπατήσας αὐτὴν καὶ ἐμοίχευσεν αὐτήν, ὅπερ ἐστὶ παράνομον: προσῆλθε δὲ καὶ τῷ Ἀδὰμ καὶ ἔσχεν αὐτὸν ὡς παιδ[ικ]ά, ὅπερ ἐστὶ καὶ αὐτὸ παράνομον. ἔνθεν [δὲ] γέγονε μοιχεία καὶ ἀρσενοκοιτία, ἀπὸ τότε [τε] ἐπεκράτησε τὰ κακὰ τοῖς ἀνθρώποις καὶ [κεχώρηκε] τὰ ἀγαθά, ἐκ μιᾶς ἀρχῆς γενόμενα, τῆς τοῦ πατρός: ἀναβὰς γὰρ πρὸς τὸν ἀγαθὸν ὁ πατὴρ ὁδὸν ἔδειξε τοῖς ἀναβαίνειν θέλουσιν, ἀποστὰς δὲ τῆς Ἐδὲμ ἀρχὴν κακῶν ἐποίησε τῷ πνεύματι [τοῦ πατρὸς] τῷ ἐν τοῖς ἀνθρώποις. Ἐπέμφθη οὖν ὁ Βαροὺχ πρὸς τὸν Μωσέα καὶ δι' αὐτοῦ ἐλάλησε τοῖς υἱοῖς Ἰσραήλ, ὅπως ἐπιστραφῶσι πρὸς τὸν ἀγαθόν. ὁ δὲ τρίτος [ἄγγελος τῆς Ἐδέμ,] ὁ [Νάας], διὰ τῆς ψυχῆς [τῆς] ἀπὸ τῆς Ἐδέμ, οἰκούσης εἰς τὸν Μωσέα ὥσπερ καὶ εἰς πάντας ἀνθρώπους, τὰς ἐντολὰς τοῦ Βαροὺχ ἐπεσκίασε καὶ τὰς ἰδίας ἐποίησεν ἀκούεσθαι. [καὶ] διὰ τοῦτο ἡ ψυχὴ κατὰ τοῦ πνεύματος τέτακται καὶ τὸ πνεῦμα κατὰ τῆς ψυχῆς: ἡ μὲν γὰρ ψυχή ἐστιν Ἐδέμ, τὸ δὲ πνεῦμα Ἐλωείμ, ἑκάτερα ὄντα ἐν πᾶσιν ἀνθρώποις, καὶ θήλεσι καὶ ἄρρεσι. πάλιν μετὰ ταῦτα ἐπέμφθη ἐπὶ τοὺς προφήτας ὁ Βαρούχ, ἵνα διὰ τῶν προφητῶν ἀκούσῃ τὸ πνεῦμα τὸ ἐν τοῖς ἀνθρώποις κατοικοῦν καὶ φύγῃ τὴν Ἐδὲμ καὶ τὴν πλάσιν τὴν πονηράν, ὥσπερ ἔφυγεν ὁ πατὴρ Ἐλωείμ. ὁμοίως [δὲ] καὶ [διὰ τῶν προφητῶν] τῇ αὐτῇ ἐπινοίᾳ ὁ Νάας διὰ τῆς ψυχῆς τῆς ἐνοικούσης ἐν τῷ ἀνθρώπῳ σὺν τῷ πνεύματι τοῦ πατρὸς ὑπέσυρε τοὺς προφήτας, καὶ ὑπεσύρησαν πάντες καὶ οὐκ ἠκούσθησαν οἱ λόγοι τοῦ Βαρούχ, οὓς ἐνετείλατο [ὁ] Ἐλωείμ. Τὸ [δὲ] τελευταῖον ἐξ ἀκροβυστίας προφήτην ἐπελέξατο [ὁ] Ἐλωεὶμ τὸν Ἡρακλέα καὶ ἔπεμψεν, ἵνα τοὺς δώδεκα ἀγγέλους τῆς Ἐδὲμ καταγωνίσηται καὶ ἐλευθερώσῃ [τὸ πνεῦμα] τοῦ πατρὸς ἀπὸ τῶν δώδεκα ἀγγέλων τῆς κτίσεως τῶν πονηρῶν. ταῦτα [δ'] ἔστι τὰ δώδεκα ἆθλα τοῦ Ἡρακλέους, ἃ κατηγωνίσατο ὁ Ἡρακλῆς τῇ τάξει ἀπὸ τοῦ πρώτου ἕως [τοῦ] ἐσχάτου, λέοντα καὶ ὕδραν καὶ κάπρον καὶ τὰ ἑξῆς. τῶν ἐθνῶν γὰρ εἶναι ταῦτα τὰ ὀνόματά φησιν, ἃ μετωνόμασται ἀπὸ τῆς ἐνεργείας τῶν μητρικῶν ἀγγέλων. ὡς [δ'] ἐδόκει κατηγωνίσθαι, προσπλέκεται αὐτῷ ἡ Ὀμφάλη_ἥτις ἐστὶ Βάβελ, ἣ [καὶ] Ἀφροδίτη_, καὶ ὑποσύρει τὸν Ἡρακλέα καὶ ἀποδιδύσκει τὴν δύναμιν αὐτοῦ_[τουτέστι] τὰς ἐντολὰς τοῦ Βαρούχ, ἃς ἐνετείλατο [ὁ] Ἐλωείμ_, καὶ μετενδιδύσκει τὴν ἰδίαν αὐτῆς στολήν_τουτέστι τὴν δύναμιν τῆς Ἐδέμ, τῆς κάτω δυνάμεως_, καὶ οὕτως ἀτελὴς ἐγένετο [καὶ] τοῦ Ἡρακλέους ἡ προφητεία καὶ τὰ ἔργα αὐτοῦ. Τὸ δὲ τελευταῖον «ἐν ταῖς ἡμέραις Ἡρώδου τοῦ βασιλέως» πέμπεται ὁ Βαρούχ_καταπεμφθεὶς πάλιν ὑπὸ τοῦ Ἐλωείμ: _καὶ ἐλθὼν εἰς Ναζαρὲτ εὗρε τὸν Ἰησοῦν, υἱὸν τοῦ Ἰωσὴφ καὶ Μαρίας, βόσκοντα πρόβατα παιδάριον δυωδεκαετές, καὶ ἀναγγέλλει αὐτῷ πάντα ὅσα ἀπ' ἀρχῆς ἐγένετο, [τουτέστιν] ἀπὸ τῆς Ἐδὲμ καὶ τοῦ Ἐλωεὶμ [καὶ τοῦ ἀγαθοῦ, καὶ τὰ] μετὰ ταῦτα γενόμενα. καὶ εἶπε: πάντες οἱ πρὸ σοῦ προφῆται ὑπεσύρησαν: πειράθητι οὖν, Ἰησοῦ, υἱὲ ἀνθρώπου, μὴ ὑποσυρῆναι, ἀλλὰ κήρυξον τοῦτον τὸν λόγον τοῖς ἀνθρώποις καὶ ἀνάγγειλον αὐτοῖς τὰ περὶ τοῦ πατρὸς καὶ τὰ περὶ τοῦ ἀγαθοῦ, καὶ ἀνάβαινε πρὸς τὸν ἀγαθὸν καὶ κάθου ἐκεῖ μετὰ τοῦ πάντων ἡμῶν πατρὸς Ἐλωείμ. καὶ ὑπήκουσε τῷ ἀγγέλῳ ὁ Ἰησοῦς εἰπὼν ὅτι: κύριε, ποιήσω πάντα, καὶ ἐκήρυξεν. ὑποσῦραι οὖν ὁ Νάας καὶ τοῦτον ἠθέλησε[ν, οὐκ ἠδυνήθη δέ]: πιστὸς γὰρ ἔμεινε τῷ Βαρούχ. ὀργισθεὶς οὖν ὁ Νάας ὅτι αὐτὸν ὑποσῦραι οὐκ ἠδυνήθη, ἐποίησεν αὐτὸν σταυρωθῆναι. ὁ δὲ καταλιπὼν τὸ σῶμα τῆς Ἐδὲμ πρὸς τὸ ξύλον ἀνέβη πρὸς τὸν ἀγαθόν: εἰπὼν γὰρ τῇ Ἐδέμ: γύναι, ἀπέχεις σου τὸν υἱόν_τουτέστιν τὸν ψυχικὸν ἄνθρωπον καὶ τὸν χοϊκόν_, αὐτὸς δὲ εἰς χεῖρας παραθέμενος τοῦ πατρὸς τὸ πνεῦμα, ἀνῆλθε πρὸς τὸν ἀγαθόν. Ὁ δὲ ἀγαθός ἐστι, [φησί,] Πρίαπος, ὁ πρίν τι εἶναι ποιήσας: διὰ τοῦτο [καὶ] καλεῖται Πρίαπος, ὅτι ἐπριοποίησε τὰ πάντα. διὰ τοῦτο, φησίν, εἰς πάντα ναὸν ἵσταται καὶ ἐν ταῖς ὁδοῖς, ὑπὸ πάσης τῆς κτίσεως τιμώμενος, βαστάζων τὰς ὀπώρας ἐπάνω αὑτοῦ, τουτέστι τοὺς καρποὺς τῆς κτίσεως, ὧν αἴτιος ἐγένετο πριοποιήσας τὴν κτίσιν πρότ[ερ]ον οὐκ οὖσαν. ὅταν οὖν, φησίν, ἀκούσητε λεγόντων [τῶν] ἀνθρώπων ὅτι κύκνος ἐπὶ τὴν Λήδαν ἦλθε καὶ ἐτεκνοποίησεν ἐξ αὐτῆς, ὁ κύκνος ἐστὶν ὁ Ἐλωεὶμ καὶ ἡ Λήδα ἡ Ἐδέμ. καὶ ὅταν λέγωσιν οἱ ἄνθρωποι ὅτι ἀετὸς ἦλθεν ἐπὶ τὸν Γανυμήδην, ὁ ἀετός ἐστιν ὁ Νάας, ὁ δὲ Γανυμήδης ὁ Ἀδάμ. καὶ ὅταν λέγωσιν ὅτι ὁ χρυσὸς ἦλθεν ἐπὶ τὴν Δανάην καὶ ἐπαιδοποίησεν ἐξ αὐτῆς, ὁ χρυσός ἐστιν ὁ Ἐλωείμ, [ἡ] Δανάη δέ ἐστιν ἡ Ἐδέμ. Ὁμοίως δὲ κατὰ τὸν αὐτὸν τρόπον πάντας τοὺς τοιούτους λόγους, μύθοις ἐμφερ[εῖς] ὄντας, παρατιθέμενοι διδάσκουσιν. ὅταν οὖν [ὁ] προφήτης λέγῃ: «ἄκουε, οὐρανέ, καὶ ἐνωτίζου, ἡ γῆ: κύριος ἐλάλησεν», οὐρανὸν λέγει, φησί, τὸ πνεῦμα τὸ ἐν τῷ ἀνθρώπῳ [ἀ]πὸ τοῦ Ἐλωείμ, γῆν δὲ τὴν ψυχὴν τὴν [ἀπὸ τῆς Ἐδὲμ] ἐν τῷ ἀνθρώπῳ σὺν τῷ πνεύματι, κύριον δὲ τὸν Βαρούχ. «οὐκ ἔγνω με», φησίν, [ὁ πατὴρ λέγει,] «Ἰσραήλ»: Ἰσραὴλ δὲ τὴν Ἐδὲμ [λέγει]_Ἐδὲμ γὰρ λέγεται καὶ Ἰσραήλ, ἡ σύζυγος τοῦ Ἐλωείμ: _εἰ γὰρ ἐγνώκει, [φησίν,] ὅτι πρὸς τῷ ἀγαθῷ εἰμι, οὐκ ἂν ἐκόλαζε τὸ πνεῦμά [μου], τὸ ἐν τοῖς ἀνθρώποις διὰ τὴν πατρικὴν ἄγνοιαν ἐνδεθέν.