1-16:3
Οἱ οὗν τούτου μαθηταὶ ι. μαθητὰς μαγείαις ἐπιτελοῦσι. καὶ ἐπαοιδαῖς· φίλτρα τε καὶ ἀγώγιμα καὶ τοὺς λεγομένους ὀνειροπόμπους δαίμονας ἐπιπέμπουσι πρὸς τὸ ταράσσειν οὓς βούλονται. Ἀλλὰ καὶ παρέδρους τοὺς λεγομένους ἀσκοῦσιν. Παρέδρους καὶ ὀνειροπόμπους, ἀλλὰ καὶ περίεργα ὅσα ἐμμελῶς ἀσκοῦσιν. Εἰκόνα τε τοῦ Σίμωνος ἔχουσιν εἰς Διὸς μορφὴν, καὶ τῆς Ἑλένης ἐν μορφῇ Ἀθηνᾶς, καὶ ταύτας προσκυνοῦσι, τὸν μὲν καλοῦντες κύριον, τὴν δὲ κυρίαν. Τοῦτον ποιήσαντα ἀγγέλους, ἀρχαγγέλους, δυνάμεις, ἐξουσίας. Ἀπὸ δὲ ἑπτά τινων ἀγγέλων τὸν κόσμον γεγενῆσθαι, καὶ πάντα τὰ ἐν αὐτῷ, καὶ τὸν ἄνθρωπον δὲ ἀγγέλων εἶναι ποίημα, ἄνωθεν ἀπὸ τῆς αὐθεντίας φωνῆς ι. φαεινῆς εἰκόνος ἐπιφανείσης, ἣν κατασχεῖν μὴ δυνηθέντες διὰ τὸ παραχρῆμά φησιν ἀναδραμεῖν ἄνωθεν, ἐκέλευσαν ἑαυτοῖς λέγοντες· Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν· οὗ γενομένου, φησὶν, καὶ μὴ δυναμένου ἀνορθοῦσθαι τοῦ πλάσματος διὰ τὸ ἀδρανὲς τῶν ἀγγέλων, ἀλλὰ ὡς σκώληκος σκαρίζοντος, οἰκτείρασα αὐτὸν ἡ ἄνω δύναμις διὰ τὸ ἐν ὁμοιώματι αὐτῆς γεγονέναι, ἔπεμψε σπινθῆρα ζωῆς, ὃς διήγειρε τὸν ἄνθρωπον, καὶ ζῆν ἐποίησε. Τοῦτον οὖν τὸν σπινθῆρα τῆς ζωῆς μετὰ τὴν τελευτὴν ἀνατρέχειν πρὸς τὰ ὁμόφυλα λέγει, καὶ τὰ λοιπὰ, ἐξ ἐν ἐγένετο, εἰς ἐκεῖνα ἀναλύεσθαι, τὸν δὲ Πατέρα Σωτῆρα ἀγέννητον ὑπέθετο, καὶ ἀσώματον καὶ ἀνείδεον, δοκήσει δὲ ἐπιπεφηνέναι ἄνθρωπον· καὶ τὸν τῶν Ἰουδαίων Θεὸν ἕνα τῶν ἀγγέλων εἶναί φησι· καὶ διὰ τοῦτο ι. τὸ βούλεσθαι τὸν Πατέρα καταλῦσαι πάντας τοὺς ἄρχοντας, παραγενέσθαι τὸν Χριστὸν ἐπὶ καταλύσει τοῦ τῶν Ἰουδαίων Θεοῦ, καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων αὐτῷ εἶναι δὲ τούτους ἔχοντας τὸν σπινθίρα τῆς ζωῆς ἐν αὐτοῖς. Δύο γὰρ γένη τῶν ἀνθρώπων. ὑπὸ τῶν ἀγγέλων πεπλάσθαι ἔφη, τὸν μὲν πονηρὸν τὸν δὲ ἀγαθόν· καὶ ἐπειδὴ οἱ δαίμονες τοῖς πονηροῖς ἐβοήθουν, ἐληλυθέναι τὸν Σωτῆρα ἐπὶ καταλύσει τῶν φαύλων ἀνθρώπων καὶ δαιμόνων, ἐπὶ σωτηρίᾳ δὲ τῶν ἀγαθῶν. Τὸ, δὲ γαμεῖν καὶ γεννᾶν ἀπὸ τοῦ σατανᾶ φησὶν εἶναι. Οἱ πλείους τε τῶν ἀπʼ ἐκείνου καὶ ἐμψύχων ἀπέχονται, διὰ τῆς προσποιήτου ταύτης ἐγκρατείας. Τὰς δὲ προφητείας, ἃς μὲν ἀπὸ τῶν κοσμοποιῶν ἀγγέλων λελαλῆσθαι, ἃς δὲ ἀπὸ τοῦ σατανᾶ, ὃν καὶ αὐτὸν ἄγγελον ἀντιπράττοντα τοῖς κοσμικοῖς ὑπέθεντο, ι. κοσμοποίοις ὑπέθετο, μάλιστα δὲ τὸν τῶν Ἰουδαίων Θεόν ΙΝΤ. τῷ τ. Ι. Θεῷ. Ταῦτα μὲν οὗν ὁ Σατορνεῖλος
Now the disciples of this man perform their works by means of magic and incantations; they employ love-potions and charms, and send the so-called familiar and dream-sending demons to trouble whomever they wish. They also practice the so-called "assistant spirits" (paredroi) and dream-senders, and whatever curious arts they assiduously cultivate. And they have an image of Simon in the likeness of Zeus, and of Helen in the likeness of Athena, and they worship these, calling the one Lord and the other Lady. This one [Simon], they say, made angels, archangels, powers, and authorities. And from certain seven angels the world came to be, and all that is in it; and man too is a fashioning of the angels, when from the supreme power there appeared a shining image, which they were unable to lay hold of because, he says, it at once ran back up above; so they commanded one another, saying: "Let us make man after the image and likeness." And when this was done, he says, and the formed creature could not stand upright because of the feebleness of the angels, but wriggled like a worm, the power above, taking pity on it because it had come to be in her likeness, sent a spark of life, which roused the man and made him live. This spark of life, then, he says, after death runs back to its own kindred, and the rest, the things out of which it came, are dissolved into those. And he supposed the Father, the Savior, to be unbegotten, and incorporeal and formless, but to have appeared as a man in semblance. And the God of the Jews, he says, is one of the angels; and for this reason, because the Father willed to destroy all the rulers, the Christ came for the destruction of the God of the Jews, and for the salvation of those who obey him—and these are the ones who have the spark of life in them. For he said there are two races of men formed by the angels, the one wicked and the other good; and since the demons aided the wicked, the Savior came for the destruction of the base men and demons, and for the salvation of the good. And to marry and beget, he says, is from Satan. Most of those who follow him also abstain from animate things, through this pretended self-control. And the prophecies, some he held to have been spoken by the world-making angels, and some by Satan—whom he supposed to be himself an angel opposing the world-makers, and especially the God of the Jews. So much, then, taught Saturninus.
這人的門徒則藉法術與咒語施行他們的勾當;他們使用迷藥與符咒,又差遣所謂的「使役」與「送夢」之鬼,去攪擾他們所願攪擾的人。他們也操弄所謂的「侍靈」(paredroi)與送夢之鬼,並凡他們所殷勤鑽研的種種奇術。他們有一個西門(Simon)的像,作宙斯(Zeus)的形狀,又有海倫(Helen)的像,作雅典娜(Athena)的形狀,並且敬拜這二像,稱前者為主,後者為主母。他們說,這位〔西門〕造了天使、天使長、諸能力與諸權勢。又說世界並其中萬物,乃是由某七位天使所造的;而人也是眾天使的製作:當那從至高權柄而來的一個發光形像顯現時,眾天使無法把它握住,因他說它立刻往上跑回去了,他們便彼此吩咐說:「讓我們照著形像、樣式造人。」他說,這事既成,那受造之物卻因眾天使的軟弱無力,不能站立,只像蟲一般蠕動;那上界的能力因見它是照自己的樣式造成的,便憐憫它,差下一點生命的火花,叫人甦醒,使他得以活著。他說,這生命的火花在人死後便跑回它的同類那裡,其餘那些它所由出之物,則消解回歸於那些本源。他又設想那位父——救主——是非受生的,是無形體、無形狀的,只是顯為人的樣式。他說,猶太人的神乃是眾天使之一;正因如此,父既願要除滅一切的執政者,基督便來,為要除滅猶太人的神,並拯救那些順從他的人——這些人就是裡面有生命火花的人。因為他說,眾天使所造的人有兩類,一類是惡的,一類是善的;既然眾鬼幫助那惡類,救主便來,為要除滅那些卑劣的人與眾鬼,並拯救那些善類。他又說,嫁娶與生育乃是出於撒但的。跟從他的人,大多藉這種假冒的禁慾,連有生命之物也戒絕不吃。至於那些預言,他主張有些是造世的天使所說,有些是撒但所說——他設想撒但本身也是一位天使,與那些造世者作對,尤其與猶太人的神作對。撒督尼努(Saturninus)所教導的,大致如此。