But none the less do these men in some such way receive the whole Law. Following, perhaps, as it seems to me, the Greeks who say that there are Substance and Quality and Quantity and Relation and Position and Action and Possession and Passion.[64] 15. So for example Monoimus himself says distinctly in his letter to Theophrastus:[65] “Leave aside enquiry concerning God and Creation and the like, and enquire about Him from thyself, and learn who it is who simply makes His own all that is within thee, saying ‘My God, my mind, my understanding, my soul, my body.’ Learn also what are grief and rejoicing, and love and hate, and undesired watching and sleep, and undesired anger and love. And if,” says he, “thou dost carefully seek out this, thou wilt find Him in thyself [as both] one and many things after the likeness of that one tittle, he finding the outlet for Himself.”[66] This then is what these [men] say, which we are under no necessity to compare with what has been before excogitated by the Greeks. Since it is plain from [Sidenote: p. 416.] their statements that they have their origin from the geometrical and arithmetical art, which the disciples of Pythagoras set forth more excellently. As the reader may learn in the passages where we have before explained all the wisdom of the Greeks. But since we have sufficiently refuted Monoimus,[67] let us see what others have elaborated who wish thereby to raise for themselves an idle name. 3. _Tatian._ 16. But Tatian, although himself a disciple of Justin Martyr, was not of like mind with his master, but attempted something new. He says that there were certain Aeons [about whom] he fables in the like way with the Valentinians. But in the same way as Marcion he says that marriage is destruction. And he asserts that Adam will not be saved, through his becoming a leader of rebellion. And thus Tatian.[68] 4. _Hermogenes._