[140] He has already promised this in the conclusion to the chapter on the Elchesaites (p. [138] supra), which strengthens one’s conviction that that on the Jews was an afterthought. It is plain, however, that nine Books were intended to precede the “Discourse on the Truth.” Here again, he does not mention the Summary.
p. 474.
BOOK X
SUMMARIES, AND THE WORD OF TRUTH
1. These are the contents of the 10th [Book] of the Refutation of all Heresies.
2. An epitome of all the philosophers.
3. An epitome of all [the] heresies.[1]
4. And what is in all things the Word of Truth.
5. Having broken through the labyrinth[2] of the heresies without violence but rather having dissolved them by our single refutation in the power of Truth, we now draw near to the demonstration of the Truth itself. For then the manufactured sophistries of the error will appear inconsistent, when the definition of the Truth has shown that it has not taken its beginnings from the philosophy of the Greeks. Nor [has it taken] from [the] Egyptians [the] doctrines (and) the follies which are adored among them as worthy of faith—as [the] mysteries have taught—nor has it been devised out of the inconsistent jugglery of [the] Chaldæans, nor been forged by the unreasoning madness of [the] Babylonians through the activity of demons.[3] In whatever shape, however, the definition subsists, it is true, unguarded, and unadorned,[4] and by its appearance alone will refute the p. 475. error. Concerning which, although we have many times made demonstrations, and have pointed out the Rule of Truth sufficiently and abundantly for those who are willing to learn, yet once again we judge it reasonable on the top of all the doctrines of the Greeks and heretics, to place as if it were [the] crown of the books [preceding], this demonstration by means of the tenth book.
6. Now having brought together the teachings of all the sages among [the] Greeks in four books,[5] and those of the heresiarchs in five, we shall point out the Doctrine concerning the Truth in one, after having first made a summary of what has been the opinions of all. For the teachers of the Greeks, dividing philosophy into three parts, so philosophize, some preaching Physics, some Ethics and some Dialectic.[6] And those who preached Physics thus declared, some that all things were born from one, others from many. And of those who said [they came] from one, some [said they came] from what had no Quality, and others from that which had Quality. And of those who [said they came] from that which had Quality, some [said that they came] p. 476. from fire, others from air, others from water and yet others from earth. And of those who [said they came forth] from many things, some [said that they came] from numerable things [others from boundless ones. And of those who said they came from numerable things], some [say that they came] from two, others from four, others from five, and others from six. And of those [who say] that they came from the boundless things, some [say that they came] from things like generated things, others from those unlike. And some of them say that they came from things impassible, others from things passible. The Stoics indeed would establish the birth of the universals from that which has no Quality and one body. For according to them, matter unqualified and capable of change by means of the universals is their source. And when it is transformed, fire, air, water and earth come into being. And those who will have all things to come into being from that which has Quality are the followers of Hippasus and Anaximander and Thales the Milesian. Hippasus the Metapontian[7] and Heraclitus the Ephesian declared the genesis of things to be from fire, but Anaximander from air, Thales from water, and Xenophanes from earth.