[Sidenote: p. 223.] And that these things are so, he says, and that all compounded things are separated at their proper places, learn (thus):--There is among the Persians in the city Ampa near the Tigris a well, and near this well and above it has been built a cistern having three outlets. From which well if one draws, and takes up in a jar what is drawn from the well whatever it is and pours it into the cistern hard by; when it comes to the outlets and is received from each outlet in one vessel, it separates itself. And in the first outlet is exhibited an incrustation[276] of salt, and in the second bitumen, and in the third oil. But the oil is black, as he says Herodotus also recounts,[277] has a heavy odour and the Persians call it _rhadinace_. This simile of the well, say the Sethians, suffices for the truth of their proposition better than all that has been said above. 22. The opinion of the Sethians seems to us to have been made tolerably plain. But if any one wishes to learn the whole of their system let him read the book inscribed _Paraphrase (of) Seth_; for all their secrets he will find there enshrined.[278] But since we have set forth the things of the [Sidenote: p. 224.] Sethians[279] let us see also what Justinus thinks. 4. _Justinus._[280] 23. Justinus, being utterly opposed to every teaching of the Holy Scriptures, and also to the writing or speech[281] of the blessed Evangelists, since the Word taught his disciples saying: “Go not into the way of the Gentiles”[282]--which is plainly: Give no heed to the vain teaching of the Gentiles--seeks to bring back his hearers to the marvel-mongering of the Greeks and what is taught by it. He sets out word for word and in detail the fabulous tales of the Greeks, but neither teaches first hand[283] nor hands down his own complete mystery unless he has bound the dupe by an oath. Thereafter he explains the myth for the purpose of winning souls,[284] so that those who read the numberless follies of the books shall have the fables as consolation[285]--as if one tramping along a road and coming across an inn should see fit to rest--and so that when they have again turned to the [Sidenote: p. 225.] full study of the things read, they may not detest them until, being led on by the rush of the crowd, they have plunged into the offence artfully contrived by him, having first bound them by fearful oaths neither to utter nor to abandon his teaching and compelling them to accept it. Thus he delivers to them the mysteries impiously sought out by him, using as aforesaid the Greek myths and partly corrupted books according to what they indicate of the aforesaid heresies. For they all, drawn by one spirit, are led into a deep pit (of error) but each narrates and mythologizes the same things differently. But they all call themselves especially Gnostics, as if they alone had drunk in the knowledge of the perfect and good.