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Δύο πνευμάτων διαφορὰς ἴσμεν ἡμεῖς, ὧν τὸ μὲν καλεῖται ψυχή, τὸ δὲ μεῖζον μὲν τῆς ψυχῆς θεοῦ δὲ εἰκὼν καὶ ὁμοίωσις· ἑκάτερα δὲ παρὰ τοῖς ἀνθρώποις τοῖς πρώτοις ὑπῆρχεν, ἵνα τὸ μέν τι ὦσιν ὑλικοί, τὸ δὲ ἀνώτεροι τῆς ὕλης. Ἔχει δὲ οὕτω. Πᾶσαν ἔστιν ἰδεῖν τοῦ κόσμου τὴν κατασκευήν, σύμπασάν τε τὴν ποίησιν, γεγονυῖαν ἐξ ὕλης, καὶ τὴν ὕλην δὲ αὐτὴν ὑπὸ τοῦ θεοῦ προβεβλημένην, ἵνα τὸ μέν τι αὐτῆς ἄπορον καὶ ἀσχημάτιστον νοῆται πρὸ τοῦ διάκρισιν λαβεῖν, τὸ δὲ κεκοσμημένον καὶ εὔτακτον μετὰ τὴν ἐν αὐτῇ διαίρεσιν.Ἔστιν οὖν ἐν αὐτῇ ὁ οὐρανὸς ἐξ ὕλης καὶ τὰ ἄστρα τὰ ἐν αὐτῷ· καὶ ἡ γῆ δὲ καὶ πᾶν τὸ ἀπ αὐτῆς νοούμενον τὴν ὁμοίαν ἔχει σύστασιν, ὡς εἶναι κοινὴν πάντων γένεσιν. Τούτων δὲ οὕτως ὑπαρχόντων, διαφοραί τινες τῶν ἐξ ὕλης εἰσίν, ὡς εἶναι τὸ μέν τι κάλλιον, τὸ δὲ καὶ αὐτὸ μὲν καλὸν πλὴν ὑπό τινος κρείττονος ἐλαττούμενον. Ὥσπερ γὰρ ἡ μὲν τοῦ σώματος σύστασις μιᾶς ἐστιν οἰκονομίας, περὶ δὲ αὐτό ἐστι τοῦ γεγενῆσθαι τὸ αἴτιον· καὶ τούτων οὕτως ὄντων, διαφοραί τινές εἰσι δόξης ἐν αὐτῷ, καὶ τὸ μὲν ὀφθαλμός τίς ἐστιν, τὸ δὲ οὖς, τὸ δὲ τριχῶν διακόσμησις καὶ ἐντοσθίων οἰκονομία, μυελῶν τε καὶ ὀστέων καὶ νεύρων σύμπηξις· θάτερον δὲ θατέρου ὂν διάφορον, κατ οἰκονομίαν συμφωνίας ἐστὶν ἁρμονία· παραπλησίως καὶ ὁ κόσμος, κατὰ τὴν τοῦ πεποιηκότος αὐτὸν δύναμιν τὰ μέν τοι φαιδρότερα, τὰ δέ τινα τούτοις ἀνόμοια κεκτημένος, θελήματι τοῦ δημιουργήσαντος πνεύματος μετείληφεν ὑλικοῦ.Τὰ δὲ καθ ἕκαστα δυνατὸν κατανοῆσαι τῷ μὴ κενοδόξως ἀποσκορακίζοντι τὰς θειοτάτας ἑρμηνείας, αἵ κατὰ χρόνου διὰ γραφῆς ἐξεληλεγμέναι πάνυ θεοφιλεῖς τοὺς προσέχοντας αὐταῖς πεποιήκασιν. Ὅμως δὲ οὖν καὶ οἱ δαίμονες (οὕς ὑμεῖς οὕτω φατέ), σύμπηξιν ἐξ ὕλης λαβόντες, κτησάμενοί τε πνεῦμα τὸ ἀπ αὐτῆς, ἄσωτοι καὶ λίχνοι γεγόνασιν, οἱ μέν τινες αὐτῶν ἐπὶ τὸ καθαρώτερον τραπέντες, οἱ δὲ τῆς ὕλης ἐπιλεξάμενοι τὸ ἔλαττον καὶ κατὰ τὸ ὅμοιον αὐτῇ πολιτευόμενοι. Τούτους δέ, ἄνδρες Ἕλληνες, προσκυνεῖτε, γεγονότας μὲν ἐξ ὕλης, μακρὰν δὲ τῆς εὐταξίας εὑρεθέντας. Οἱ γὰρ προειρημένοι, τῇ σφῶν ἀβελτηρίᾳ πρὸς τὸ κενοδοξεῖν τραπέντες καὶ ἀφηνιάσαντες, λῃσταὶ θεότητος γενέσθαι προεθυμήθησαν· ὁ δὲ τῶν ὅλων δεσπότης ἐντρυφᾶν αὐτοὺς εἴασε μέχρις ἂν ὁ κόσμος πέρας λαβὼν ἀναλυθῇ, καὶ ὁ δικαστὴς παραγένηται, καὶ πάντες οἱ ἄνθρωποι, διὰ τῆς τῶν δαιμόνων ἐπαναστάσεως ἐφιέμενοι τῆς τοῦ τελείου θεοῦ γνώσεως, τελειοτέραν διὰ τῶν ἀγώνων ἐν ἡμέρᾳ κρίσεως τὴν μαρτυρίαν λάβωσιν. Ἔστιν οὖν πνεῦμα ἐν φωστῆρσι, πνεῦμα ἐν ἀγγέλοις, πνεῦμα ἐν φυτοῖς καὶ ὕδασι, πνεῦμα ἐν ἀνθρώποις, πνεῦμα ἐν ζώοις· ἓν δὲ ὑπάρχον καὶ ταὐτὸν διαφορὰς ἐν αὐτῷ κέκτηται.Ταῦτα δὲ ἡμῶν λεγόντων οὐκ ἀπὸ γλώττης οὐδὲ ἀπὸ τῶν εἰκότων ἐννοιῶν, συντάξεώς τε σοφιστικῆς, θειοτέρας δέ τινος ἐκφωνήσεως λόγοις καταχρωμένων, οἱ βουλόμενοι μανθάνειν σπεύσατε. Καὶ οἱ τὸν Σκύθην Ἀνάχαρσιν μὴ ἀποσκορακίζοντες καὶ νῦν μὴ ἀναξιοπαθήσητε παρὰ τοῖς βαρβαρικῇ νομοθεσίᾳ παρακολουθοῦσι παιδεύεσθαι. Χρήσασθε τοῖς δόγμασιν ἡμῶν, κἂν ὡς τῇ κατὰ Βαβυλωνίους προγνωστικῇ· κατακούσατε λεγόντων ἡμῶν, κἂν ὡς δρυὸς μαντευομένης. Καὶ τὰ μὲν προειρημένα παραφόρων δαιμόνων ἐστὶν ἀντισοφιστεύματα, τὰ δὲ τῆς ἡμετέρας παιδείας ἐστὶν ἀνωτέρω τῆς κοσμικῆς καταλήψεως
We know two different kinds of spirits, of which the one is called soul, but the other is greater than the soul and is the image and likeness of God; and both were in the first men, that they might in one respect be material, and in another above matter. And it is thus. One may behold the whole structure of the world, and the entire creation, having come into being out of matter, and matter itself put forth by God, so that one part of it is thought of as formless and shapeless before it received differentiation, while the other is ordered and well-arranged after the division within it. There is, then, in it the heaven made of matter, and the stars in it; and the earth too, and everything conceived as deriving from it, has a like constitution, so that there is a common genesis of all things. And these being so, there are certain differences among things made of matter, so that one is more beautiful, while another, though itself also beautiful, is yet surpassed by something better. For just as the constitution of the body is of a single economy, yet the cause of its having come into being concerns the body itself; and these being so, there are certain differences of repute within it: one part is an eye, another an ear, another the arrangement of hairs and the economy of the inward parts, the compacting of marrow and bones and sinews; and one part, being different from another, is, according to the economy of concord, a harmony—in like manner the world too, possessing according to the power of its maker some parts more radiant, and certain others unlike these, by the will of the spirit that fashioned it has partaken of material spirit. And it is possible to understand the particulars for the one who does not vaingloriously cast away the most divine renderings, which, brought to light through writing in the course of time, have made very dear to God those who attend to them. Nevertheless the demons too (whom you so call), having received their structure out of matter and gained the spirit that is from it, have become dissolute and gluttonous; some of them, indeed, turned toward what is purer, but others chose the inferior part of matter and live according to what is like it. These, O men of Greece, you worship—beings that came into being out of matter, yet were found far from good order. For the aforesaid, turning by their own folly toward vainglory and breaking loose, were eager to become robbers of divinity; but the Lord of all left them to revel until the world, having reached its end, is dissolved, and the judge arrives, and all men, through the rebellion of the demons aspiring to the knowledge of the perfect God, may receive through the contests a more perfect testimony on the day of judgment. There is, then, spirit in the luminaries, spirit in angels, spirit in plants and waters, spirit in men, spirit in animals; and being one and the same, it possesses differences within itself. But while we say these things not from our own tongue, nor from probable conjectures, nor making use of sophistic composition, but employing words of a more divine utterance—you who wish to learn, make haste. And you who do not cast away Anacharsis the Scythian, do not now think it beneath you to be instructed by those who follow a barbarian legislation. Make use of our teachings, even if only as of the Babylonian art of prognostication; give ear to us as we speak, even if only as to an oracular oak. And the things aforesaid are the counter-sophistries of frenzied demons, but the things of our instruction are above worldly comprehension.
我們知道有兩種不同的靈，其一稱為魂，另一則大過魂，乃是神的形像與樣式；這二者都在最初的人裡面，叫人一面是屬物質的，一面又在物質之上。情形是這樣的。人可觀察世界的整個構造，並由物質所生成的整個受造之物，連物質本身也是神所發出的，以致物質的一部分在尚未分別之先，被看作是無定形、無形狀的，另一部分在其內部分劃之後，則是有序而整齊的。如此，其中有用物質造成的天，與其中的眾星；地與一切由它而生之物，也有類似的構造，以致萬物有一個共同的源頭。既是這樣，物質所造之物中便有某些差別，以致一者更美，另一者雖也美好，卻被那更佳之物所超越。正如身體的構造出於同一治理，而它得以生成的緣由仍關乎身體本身；既是這樣，其中便有某些尊卑的差別：這部分是眼，那部分是耳，另一部分是毛髮的排列與內臟的安排，是骨髓、骨骼與筋的接合；一部分與另一部分雖各不相同，卻按協調的治理而成為和諧——照樣，世界也按其造者的能力，擁有一些更光輝的部分，與另一些不同於這些的部分，照那造化之靈的意旨分得了物質性的靈。凡不虛妄地棄絕那至為神聖之譯述的人，便能領會這些細節；這些譯述歷經時日藉文字得以彰顯，使留意它們的人甚得神的喜愛。然而那些鬼魔（就是你們如此稱呼的），既從物質得了結構，又取得那從物質而來的靈，便成了放蕩貪饕的；其中固然有些轉向較潔淨的，但另有些揀選了物質中卑下的部分，照著與物質相類的方式而行。希臘人哪，你們所敬拜的正是這些——這些從物質生成、卻被發現遠離正當秩序之物。原來前述那些鬼魔因自己的愚妄轉向虛榮、掙脫約束，便急於要作神性的盜賊；但萬有的主任憑他們縱情享樂，直到世界臨到盡頭被消解、審判者來臨、眾人藉著鬼魔的悖逆而渴慕對那全備之神的認識，好在審判之日藉這些爭戰得著更完全的見證。如此，光體中有靈，天使中有靈，植物與水中有靈，人裡有靈，禽獸裡也有靈；這靈雖是同一的，其中卻有差別。然而我們說這些話，並非出於自己的口舌，也非出於臆測，更非使用詭辯的編排，乃是運用那更為神聖之發聲的言語——你們願意學習的，就當趕快來。你們既不棄絕西徐亞人阿那卡爾西斯，如今也不要以受教於那些遵從化外律法之人為恥。你們當運用我們的教訓，即便只當作巴比倫人的占卜之術也好；當側耳聽我們所說的，即便只當作橡樹所發的神諭也好。前述那些乃是狂亂鬼魔的反詭辯，而我們所教導的，卻超乎世俗的領會之上。