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"The following are . . .  the Refutation of the Eighty Sects:

1,1  <1.> First is Barbarism, a sect which is by itself. It lasted for ten generations, from Adam's time till Noah. (2) It was called Barbarism because the people of that time had no leader or common agreement. Everyone followed his own lead instead and served as a law for himself, to suit his personal preference.
2,1  <2.> A second is Scythianism, from the time of Noah, and after that until the building of the tower and Babylon; and for a few years after the time of the tower, that is until Peleg and Reu. (2) Since they were on the border of the region of Europe, these people were joined with Scythia and its peoples from the time of Terah, the ancestor of the Thra-cians, and afterwards.
3,1  <3.> A third is Hellenism. This began in Serug's time1 with idolatry and the submission to it by the people of the era-each in accord-ance with some superstition-for the sake of a higher civilization and fix-ed customs and laws.
3,2  However, when idols were first instituted the various peoples made gods for <the leaders> whose rule they <were> then a&cepting, originally by painting pictures and portraying the autocrats or sorcerers they had always honored, or persons who had done something that ap-peared memorable in their lifetimes, <and stood out> for their courage and physical strength. (3) But then, from the time of Terah2 the father of Abraham, they also introduced the imposture of idolatry by way of statuary. They honored their forefathers, and those who had died before them, with images, at first with the potter's art, then by depicting them with every technique-builders by carving stone, silversmiths and goldsmiths by making them with their media, and so with woodcarvers and the rest. (4) (Egyptians, together with Babylonians, Phrygians and Phoenicians, were the first to introduce this religion, which consisted of image-manufacture and mystery rites.3 Most of these rites were brought to Greece from Cecrops'4 time and onwards.) (5) Afterwards, and much later, they designated Cronus, Rhea, Zeus, Apollo and the rest as gods.
3,6  Hellenes are named for a Hellen, who was one of the settlers of Hellas, and gives the country its name. But as others tell it, it is named for the olive that grew at Athens. (7) Actually the lonians were the first of the Hellenes, <and are named for> lovan, one of the builders of the tower at the time of the division of men's languages. Thus they are all called "Meropes" as well, because of the "divided" speech. (8) But afterwards, at a later period, Hellenism was made into sects-I mean Pythagoreans, Stoics, Platonists, Epicureans and the rest.
3,9  But a type of the worship of God existed together with the natural law, and was customary from the time of these peoples. It set itself apart from the foundation of the world, and existed during the period of Bar-barism, Scythianism and Hellenism, till it was combined with Abraham's worship of God.
4,1  <4.> And afterwards came Judaism. From the time of Abraham it had received its characteristic feature through circumcision, and it was amplified during the lifetime of Moses, the seventh from Abraham, by the Law which was given through him by God. But it final-ly got the name, "Judaism," from Judah, the fourth son of Jacob sur-named Israel, through David, the first king from Judah's tribe.
4,2  For (it was) about these four sects that the apostle clearly said, in reproof, "In Christ Jesus there is neither Barbarian, Scythian, Hellene nor Jew, but a new creation.' '5
Varieties of Hellenes:
5,1  <5.> Pythagoreans, or Peripatetics. Pythagoras' doctrines were the monad, providence, and the prohibition of sacrifice to the be-ings <considered> gods, if you please, as well as the refusal to eat meat and abstention from wine. (2) At the same time he distinguished between what is above the moon, which he called immortal, and what is below it, which he called mortal. And he taught the transmigrations of souls from body to body, even of beasts and vermin, as well as the keeping of a five-year period of silence. Lastly he pronounced himself divine.
6,1  6. The doctrines of the Platonists were: God; matter and form; that the world is begotten and perishable, while the soul is unbegotten, immortal and divine; that the soul has three parts, the rational, the emo-tional, and the appetitive; (2) that wives are common to all and that no one has one spouse of his own, but that anyone who wishes may have intercourse with any women who are willing; likewise the transmigration of souls into various bodies, even vermin's, but at the same time, also, the origin of many gods from the one. -
 7,1  7. Stoics, who held that the universe is a body, and believed that this visible world is God; and some declared that it originates from the substance of fire. (2) They also defined God as "mind," and like a soul
of the whole vault of heaven and earth. And the universe is his body, as I said, and the luminaries are his eyes. The flesh of all things perishes, and the soul transfers from body to body.
 8,1  8. Epicureans supposed that indivisible and simple bodies, homogeneous and infinite in number, are the first principle of all things. And they held that pleasure is the goal of well-being, and that neither
God nor providence directs affairs.
 9,1  9. Samaritanism and the Samaritans who belong to it, which is derived from Judaism. The occasion for it came at the time of Nebuchadnezzar and the captivity of the Jews, before the establishment
of sects among Greeks and the rise of their doctrines, but after there was a Greek religion and during the period of Judaism. (2) Samaritans were immigrants from Assyria to Judaea and had received Moses' Pentateuch only, since the king had sent it to them from Babylon by a priest named Ezra. (3) All their opinions are the same as the Jews', except that they detest gentiles and will not touch certain persons, and that they deny the resurrection of the dead and the other prophecies, the ones after Moses.
 Four Samaritan peoples:
  10,1  10. Gorothenes, who celebrate the festivals at different times of year than the Sebuaeans.
 11,1  11. Sebuaeans, who differ from the Gorothenes for the same reason, the festivals.
  12,1  12. Essenes, who are not opposed to either party; they make no distinction, and celebrate with whoever happens to be there.
  13,1  13. Dositheans, who follow the same customs as the Samaritans-circumcision, the Sabbath and the rest-and use the Penetateuch; but over and beyond the others, they observe abstinence from meat and keep very frequent fasts. (2) And some are celibates as well, while others practice continence. And they believe in the resurrection of the dead, which is strange to Samaritans.
 Seven Jewish Sects:
  14,1  14. Scribes, who were lawyers and repeaters of the traditions of their elders. Because of their further, self-chosen religion they observed customs which they had not learned through the Law but had formulated
for themselves-ways of showing reverence to the ordinance of the legislation.
15,1  15. Pharisees, meaning "men set apart," whose life was the most extreme, and who, if you please, were more highly regarded than the others. They believed in the resurrection of the dead as the Scribes did, and agreed that there are such things as angels and the Holy Ghost. And they had a different way of life: periods of continence, and celibacy; fasting twice a week; and cleansings of vessels, platters and goblets, (as the Scribes did); (2) payment of tithes and first-fruits; constant prayer; the styles of dress which were characteristic of a self-chosen religion and consisted of the shawl, the robes or rather tunics, the width of the "phylacteries," or borders of purple material, fringes, and tassels on the corners of the shawl. Things of this sort were signs of their periods ofcon-tinence. And they also introduced the ideas of destiny and fate.
16,1  16. Sadducees, meaning "most righteous," who were descend-ed from the Samaritans, as well as from a priest named Zadok. They denied the resurrection of the dead and did not recognize the existence of angels or spirits. In all other respects they were Jews.
17,1  17. Hemerobaptists. These were Jews in all respects, but claimed that no one can obtain eternal life without being baptized every day.
18,1  18.Ossenes, meaning "boldest." They kept all the observances as the Law directs. But they also made use of other scriptures after the Law, though rejecting most of the prophets that came after it.
19,1  19. Nasaraeans, meaning, "rebels," who forbid all flesh-eating, and do not eat living things at all. They have the holy names of patriarchs which are in the Pentateuch, up through Moses and Joshua the son of Nun, and they believe in them-(2) I mean Abraham, Isaac, Jacob, and the earliest ones, and Moses himself, and Aaron, and Joshua. But they hold that the scriptures of the Pentateuch were not written by Moses, and maintain that they have others.
20,1  20. Herodians, who were Jews in all respects, but thought that Herod was Christ, and awarded the honor and name of Christ to him.
This is the first Section, containing refutations of all of these twenty sects. The subject of Christ's advent is in it as well, and the confession of the truth.
21,1  21. Simonians, derived from Simon, the magician from the Samaritan village of Gitthon at the time of the apostle Peter. He was originally a Samaritan, but he assumed Christ's name though only that. (2) But he taught that an unnatural act, sexual congress for the purpose of polluting women, is a matter of moral indifference. He rejected the resurrection of bodies, and claimed that the world is not God's. (3) He gave his disciples an image of himself in the form of Zeus to worship, and one <in the> form of Athena of the whore who accompanied him, whose name was Helen. He said that he was the Father to Samaritans, but Christ to Jews.
22,1  22. Menandrians, who originated from this Simon through a Menander, but were somewhat different from the Simonians. Menander said that the world was made by angels.
23,1  23. Satornilians, who lent strength to the Simonians' filthy talk in Syria. But to cause further consternation they preached differently from the Simonians. Their founder was Satornilus. (2) Like Menander, he said that the world was made by angels-though only seven-against the wishes of the Father on high.
24,1  24. Basilideans, initiates into the same obscenity, derived from Basilides, who was trained along with Satornilus by Simonians and Menandrians. He had similar ideas but was somewhat different. (2) He said that there are 365 heavens, and gave angels' names for them. Thus the year too has the same number of days, and the name, Abrasax, has the same value and totals 365. And this is the holy name.
25,1  25. Nicolaitans, derived from Nicolaus, whom the apostles placed in charge of the widows. Out of envy of his own wifr he taught his disciples to perform the obscenity along with the others, (2) and in-structed them about Kaulakau, Prunicus, and other outlandish names.
26,1  26. Gnostics are the successors of these sects, but insanely per-form the obscenity more than all of them. In Egypt they are called Stratiotics and Phibionites; in Upper Egypt, Secundians; in other places, Socratists, and Zacchaeans in others. (2) But others call them Coddians, others, Borborites. They boast of Barbelo, also known as Barbero.
27,1  27. Carpocratians, derived from a native of Asia, Carpocrates, who taught his followers to perform every obscenity and every sinful act. And unless one proceeds through all of them, he said, and fulfils the will of all demons and angels, he cannot mount to the highest heaven or get by the principalities and authorities.
27,2  He said that Jesus had an intellectual soul, knew what is on high, and made it known here, and that if one does the sorts of things that Jesus did, he is like Jesus. (3) Like the sects from Simon on, Car-pocrates repudiated the Law together with the resurrection of the dead.
(4) Marcellina at Rome was one of his followers. He secretly made images ofjesus, Paul, Homer and Pythagoras, and offered them incense and worship.
28  28. Cerinthians, also known as Merinthians. These are a type of Jew derived from Cerinthus and Merinthus, who boast of circumcision, but say that the world was made by angels and that Jesus was named Christ as an advancement to a higher rank.
29  29. Nazoraeans, who confess that Christ Jesus is Son of God, but all of whose customs are in accordance with the Law.
30,1  30. Ebionites are very like the Cerinthians and Nazoraeans; the sect of the Sampsaeans and Elkasaites was associated with them to a degree.
30,2  They say that Christ has been created in heaven, also the Holy Spirit. But Christ lodged in Adam at first, and from time to time takes Adam himself off and puts him back on-for this is what they say he did during his visit in the flesh.
30,3  Although they are Jews they have Gospels, abhor the eating of flesh, take water for God, and, as I said, hold that Christ clothed himself with a man when he became incarnate. (4) They continually immerse themselves in water, summer and winter, if you please for purification like the Samaritans.
31,1  31. Valentinians, who deny the resurrection of the flesh and re-ject the Old Testament, though they read the prophets and accept whatever can be interpreted allegorically to resemble their own sect. (2) They also introduce some other fictions and give the names of thirty aeons, which are male and female and were begotten all together by the Father of all, and which they hold to be both gods and aeons. (3) But Christ has brought a body from heaven, and passed through Mary as though through a conduit.
32,1  32. Secundians, with whom Epiphanes and Isidore are associated, are familiar with the same pairs of aeons; for their ideas are like Valentinus', though to a certain extent they describe different things.
(2) In addition, they teach the performance of the obscenity. They too repudiate the flesh.
33  33. Ptolemaeans, also disciples of Valentinus, with whom Flora is associated. They say the same things as Valentinus and the Secundians about the pairs of aeons, but in a way they too are different.
Here, also, are the contents of the third Section of the first Volume, ;which contains thirteen Sects.
34,1  34.  Marcosians. A Marcus was a fellow-student of Colorbasus, and he also introduces two first principles. He denies the resurrec-~ion of the dead, and initiates his female dupes <by creating> certain illusions with chalices twhich are turned dark blue, and purple, by incan-zation. (2) Like Valentinus, he too holds that everyting tis made of the zwenty-tour sounds of the alphabet.
35,1  35.  Colorbasus.  Colorbasus described the same things himself. But he was somewhat different from the other sects, I mean from Marcus and Valentinus, and taught the emanations and ogdoads in an-other way.
36,1  36.  Heracleonites too are carried away with the stories about zhe ogdoads, but differently from Marcus, Ptolemy, Valentinus and the others. (2) Moreover, like Marcus they "redeem" their dying members at the end with oil, balsam and wine, and pronounce certain Hebrew in-vocations over the head of the person being pretendedly redeemed.
37,1  37.  Ophites, who extol the serpent and think he is Christ, and have an actual snake, the familiar reptile, in a sort of basket.
38,1  38.  Cainites, who repudiate the Law and the Speaker in it, with the ones before them; and they deny bodily resurrection, and extol Cain by saying he belongs to the stronger power. (2) But with him they also deify Judas, together with Korah, Dathan and Abiram, and the men of Sodom besides.
39,1  39.  Sethians. These in turn glorify Seth, and claim he is the child of the Mother on high, who regretted her emission of Cain and then, after Cain's banishment and the killing of Abel, had congress with ~e Father on high and produced the pure seed of Seth-from whom all humanity was then derived. (2) They too had the doctrines of first prin-ciples and authorities, and all the ones the others have.
40,1  40.  Archontics. These in turn trace the universe to many ar-chons, and say that all phenomena derive from them. But they are also guilty of a certain type of vice. (2) They reject bodily resurrection and slander the Old Testament. But they have both the Old and the New Testaments, though they deal with every word to suit themselves.
41,1  41.  Cerdonians, named for Cerdo, <who> received his share of the imposture in succession from Heracleon, but who added to ~e deceit. He migrated from Syria to Rome, and did his preaching during the episcopate of Hyginus. (2) He preaches that two first prin ciples are the opposites of each other, and that Christ is not begotten. Hc repudiates resurrection and Old Testament alike.
42,1  42. Marcionites. Marcion of Pontus was the son of a bishop but he seduced a virgin and, after his excommunication by his owr father, went into exile. (2) He arrived at Rome, and asked for a remissior of punishment from the <elders> of the time. Because he could not g~ it, he grew angry and taught doctrines contrary to the faith by his intro duction of three first principles, a good, a just, and an evil one; and b~ saying that the New Testament is foreign to the Old Testament and th~ Speaker in it.
42,3  He rejects bodily resurrection and administers not just one bap tism, but even two and three after lapses into sin. When catechumens di~ other Marcionites are baptized for them. He unhesitantly allows ever women to baptize, if you please!
43,1  43.  Lucianists. An ancient Lucian-not the modern one borr in Constantine's time-taught doctrines in all respects like Marcion's But he too, if you please, has further ones different from Marcion' S.
44,1  44.  Apelleans. This man too, Apelles, abuses the whole pro cess of creation and the creator like Marcion and Lucian. (2) But unlik( them he did not introduce three first principles, but one first principl( and one God, who is the very highest and cannot be named. But the on~ God has himself made another. And this God who was made <b~ him > turned out bad, and made the world in his inferiority.
45,1  45.  Severians. A Severus in turn, after Apelles, rejects win( and the vine and tells the story that it was born of the dragon-like Satar and earth, who had had relations. (2) He repudiated his wife, claimin~ she belonged to the left-hand power. (3) He further introduces certair names for archons and certain uncanonical books. Like the other sect~ he rejects bodily resurrection and the Old Testament.
46,1  46.  Tatianists. Tatian flourished in company with the hoh martyr, Justin, who was also a philospher. But after Justin, the marty' and philosopher, died, Tatian unfortunately became acquainted witi Marcion's doctrines. He was instructed by him, and both taught doc trines like his and added different ones. He was said to have come fron Mesopotamia.
47. Encratites, who are an outgrowth of Tatian, reject marriage and say that it is of Satan, and forbid the eating of any sort of meat.
48. Phrygians, also called Montanists and Tascodrugians. They accept the Old and the New Testaments but, by boasting of a Montanus and a Priscilla, introduce other prophets after the [canonical] prophets.
49. (1) Pepuzians, also called Quintillianists, with whom Artotyrites are associated. They derive from the Phrygians but teach different doctrines. They venerate Pepuza, a deserted city between Galatia, Cappadocia and Phrygia, and regard this as Jerusalem. (There is another Pepuza as well.) And they allow women to rule and to act as priests. (2) Their initiation is the stabbing of a small child. And they tell the story that Christ was revealed in female form to Quintilla, or Priscilla, there in Pepuza.
(3) They too use the Old and the New Testaments, revising them to suit their own taste.
50. Quartodecimans, who celebrate the Passover on one day of the year, whichever day is the fourteenth of the month-whether it is a Sabbath or a Lord's Day-and both fast and hold a vigil on that day.
51. Alogi, or so I have named them, who reject the Gospel of John and the eternal divine Word in it, who has descended from the Father. They do not accept either John's Gospel itself, or his Revelation.
52. (1) Adamians, by some called Adamizers, whose doctrine is not true but ridiculous. (2) For they assemble stark naked, men and women alike, and conduct their readings, prayers and every-thing else in that condition. This is because they are pretendedly single and continent and, since they regard their church as Para-dise, do not allow marriage.
53. Sampsaeans, also called Elkasaites, who live to this day in Arabia, the country lying north of the Dead Sea. They have been deceived by Ekai, a false prophet (2) whose descendants were
Marthus and Marthana, two women who are still worshipped as goddesses by the sect. All their customs are quite like the Ebionites'.
54. Theodotians, who derive from Theodotus the shoemaker, of Byzantium. He excelled in the Greek education, but when he was arrested with others during the persecution in his time, only he fell away. Because he was reproached after the martyrdom of the others, to escape the charge of denying God he thought of the expedient of cailing Christ a mere man, and taught in this vem.
55. Meichizedekians, who honor Melchizedek and claim he is a power of some sort and not a mere man, and have dared to ascribe everything to his name arid say so.
56. Bardesians. Bardesianes came from Mesopotamia. At first he was a follower of the true faith and excelled in wisdom, but after he swerved from the truth he taught like Valentinus, except for a few small points <in> which he differs from Valentinus.
57. (1) Noetians. Noetus was from Smyrna in Asia. From con-ceit he taught, among other things, that Christ is the Son-Father,1 <and said> that the Father, the Son and the Holy Spirit are the same. (2) He also said that he was Moses; his brother, he said, was Aaron.
58. (1) Valesians. They live, I believe, in the chief village of Philadelphia in Arabia, Bacathus; they make eunuchs of all who happen by and accept their hospitality. Most of them are castrated eunuchs themselves. (2) They teach certain other things which are full of heresy, reject < the teachings > of the Law and the Prophets, and introduce certain other obscenities.
59. Purists (Cathari), who are connected with Navatus of Rome, entirely reject the twice-married, and do not accept repentance.
60. Angelics. These have entirely died out. Either they boasted of angelic rank, or ~ they2 were called Angelics <because they worshipped*> angels.
61. Apostolics, also called Apotactics. These too < live > in Pisidia; they accept only persons who renounce the world, and they pray by themselves. They are quite like the Encratites, but have opinions which are different from theirs.
62. Sabellians, whose opinions are like the Noetians' except that they deny that the Father has suffered.
63. Origenists, the disciples of one Origen. They are obscene, have unspeakable practices, and devote their bodies to corruption.
64. Other Origenists, the disciples of the Origen who is called Adamantius the Author. They reject the resurrection of the dead, represent Christ and the Holy Spirit as creatures, allegorize Para-dise, the heavens and all the rest, and foolishly say that Christ's kingdom will come to an end.
65 65. <Paulianists, who derive> from Paul the Samosatian, who was made bishop of the metropolis of Antioch. He almost maintained that there is no Christ, for he described him as a spoken word that has existed only since the time of Mary, and said that the statements about him in the sacred scriptures are predictive. But he maintained that Christ was not preexistent, but that he <came into existence> in Mary's time, through the incarnation.
66,1  66. Manichaeans, also called Acvanites, the disciples of Mani the Persian. They pretendedly speak of Christ but wdrship the sun and the moon, and invoke stars, powers and daemons. They introduce two first principles, a good one and an evil one, [both of them] eternal. (2) They say that Christ has been manifest [only] in appearance, and that he suffered [only] in appearance. They blaspheme the Old Testament and the God who spoke in it, and declare that not the whole world is God's creation, but [only] part of it.
67,1  67. Hieracites, who derive from Hieracas of Leontopolis in Egypt, an expositor of scripture. Although they use the Old and the New Testaments, they deny the resurrection of the flesh. And they entirely forbid marriage, though they accept monks and virgins, and the continent and widows. (2) They say that children who have not reached the age of puberty have no part in the kingdom, since they have not engaged in the struggle.
68 68. Melitians, who live in Egypt and are a schism-though not a sect-because they would not pray with persons who had fallen away during the persecution. Now, however, they have become associated with the Arians.
69,1  69. Arians, also called the Arian Nuts, who say that the Son of God is a creature and that the Holy Spirit is the creature of a creature, and maintain that the Savior took only flesh from Mary and not a soul. (2) Anus was a presbyter of Alexander, the bishop of Alexandria.
70. The rebellion and schism, but not sect, of the Audians. They are orderly in their behavior and way of living, hold the faith exactly as the catholic church does, and most of them live in monasteries. But they make an immoderate use of a number of apocryphal works. They do not pray with us because they find fault .~ith our bishops, and call [some of] <them> "rich," and others hy other names. They keep the Passover separately from the rest ~f us, on the Jewish date. They also have an ignorant and con-tentious belief, and take the doctrine of our creation in God's ~mage with extreme literalness.
71. Photinians. Photinus of Sirmium, who is still alive, was an itinerant; he held the same beliefs as Paul the Samosatian. But they are somewhat different from Paul, though they too maintain that Christ's existence dates from Mary.
72. Marcellians, <who> derive from Marcellus of Ancyra in Galatia. Originally it was rumored that his views were about the ~me as Sabellius'. And although he often appeared in his o~ defense, and explained himself in writing, many accused him of persisting in the same beliefs. But he has perhaps repented and corrected his errors, or his disciples have. For some orthodox authorities have more or less defended him and his disciples.
73. Semi-Arians, who confess Christ as a creature, but decep tively say that he is not a creature like any other. "We call him the Son,' they say, "but to avoid attributing suffering to the Father as the result of begetting, we call the Son a creature." They simi-larly state categorically that the Holy Spirit is likewise a creature, and they reject the Son's homoousion but prefer to say "ho-rnoeousion." Others, however, have rejected the homoeousion as well.
74. Pneumatomachi. These have proper views of Christ, but blaspheme the Holy Spirit by terming him a creature and not part of the Godhead, and instead say casually that he has been created for an operation and is only a power of sanctification.
75. Aerians. Aerius was from Pontus; he is still alive to be a trial for the world. He was a presbyter of the bishop Eustathius who was slanderously accused of Arianism. And because Aerius was not made bishop himself he taught many doctrines contrarv to those of the church and was a complete Arian in faith, though he carried his doctrines further. He says we need not make of-ferings for those who have fallen asleep before us, and forbids fasting on Wednesday and Friday, and in Lent and Paschal time. He preaches the renunciation of the worid, but eats all sorts of meat and delicacies without hesitation. But he says that if one of his followers chooses to fast, he should not do it on set days but when he wants to, "for you are not under the Law."1 He says that a bishop is no different from a presbyter.
76. Aetians derive from Aetius of Cilicia, who was made a deacon by Ceorge, the Arian bishop of Alexandria. They are also called Anomoeans, but some call them Eunomians from one Eunomius, a disciple of Aetius who is still alive. Eudoxius the Arianizer was allied with them too, but he separated from them for fear of the emperor Constantius, if you please, and only Aetius was exiled. Eudoxius continued to be an Arianizer, but not like Aetius.
These Anomoeans, or Aetians, separate Christ and the Holy Spirit from God altogether, maintain that he is a creature, and deny that he has even a likeness to God. For they like to give proofs of God with Aristotelian and geometrical syllogisms, and <determine> b~ such methods, if you please, that Christ cannot be of God.
The ones named Eunomians after Eunomius rebaptize all who come to them, not only katholics] but < converts > from the Arians as well. But they turn their candidates upside down to baptize them, or so it is widely reported. And they say that it does not matter if one errs through fornication or another sin; God requires only that one be in none other than this faith which they hold-
1. <77>. Dimoerites, also called Apolinarians, who do not confess that Christ's humanity is complete. Some of them at one time dared to say that Christ's body is co~essential with his Cod-head, some denied that he ever took a soul, but some, in reliance on the text, '~fhe Word was made flesh,"' denied that Christ received his fleshliness from created flesh, that is, from Mary. They merely said contentiously that the Word was made flesh; but after that, I do not know why, they say that he has not received a mind.
2. <78>. Antidicomarians, who say that the holy, ever-virgin Mary had relations with JQseph after bearing the Savior.
3. <79>. Collyridians, who offer a loaf in the name of this same' Mary on a certain set day of the year. I have given them a name to correspond with their practice, and called them Collyridians.
4. <80>. A group <called> Massalians, which means, "people who pray." Of the sects current among pagans, the following, called Euphemites, Martyrians and Satanists, are associated with them.
This is the summary of the seventh Section, and the end of the three Volumes. There are eighty Sects in all. At the very end of the third Volume, and after Section Seven, is the Faith of the Catholic Church, the Defense of Truth, the Proclamation of the Gospel of Christ, and the Character of the Catholic and Apostolic Church which has been in existence from all ages, but which was fully manifest, in time, by Christ's incarnation."