In this chapter [entitled] “All Things Together,” the peculiar thought of Heraclitus is set forth.[24] But I have also shown briefly that it is that of Noetus’ heresy, he being a disciple not of Christ, but of Heraclitus. For that the created world was its own Demiurge and creator, he declares thus: “God is day and night, winter and summer, war and peace, satiety and hunger.” “All things are contraries.” This is the thought “but there is a change, as when one [Sidenote: p. 433.] incense is mixed with others; which [incense] is named according to the pleasure of each.” But it is plain to all that the intelligent[25] successors of Noetus and the chiefs of the heresy, although you may say that they were not [actual] hearers of Heraclitus, yet by openly choosing[26] the opinions of Noetus, acknowledge the same things. For they say this: One and the same God is the Father and Demiurge of all, having been pleased, though invisible, to appear to the righteous men of old. For when He is not seen He is invisible [but when seen visible].[27] And when He wishes to be uncontained, He is uncontainable,[28] and when He is contained, He is containable. Thus by the same reasoning, He is unconquerable[29] [and conquerable], unbegotten [and begotten], immortal and mortal. How can such as they be shown not to be disciples of Heraclitus? Did not the Obscure long ago philosophize in these very words? Now that [Noetus] says the Father and Son are the same, no one is ignorant. These are his words. When, then, the Father had not been born, He was rightly proclaimed Father. And when He was pleased to undergo [Sidenote: p. 434.] birth, He having been begotten, became the Son of Himself and not of another. For thus [Noetus] seems to establish Monarchia[30] by asserting the Father and the Son so-called are one and the same, not another from another, but Himself from Himself. And that He is called by the name of Father [or Son] according to the change of times. But that One was He who appeared and underwent birth from a Virgin and dwelt as a man among men. And acknowledged Himself to those who saw Him to be a Son by reason of the birth that had taken place, but did not conceal from those who could receive it that He was also Father. And that He also suffered, being nailed to the Tree and gave up His Spirit to Himself, and died and did not die. And that He raised Himself again the third day after having been buried in a tomb and pierced with a spear and nailed with nails. This One Cleomenes and his band say was God and Father of the universals, thereby drawing a Heraclitan darkness over many.[31] 2. _About Callistus._