17. But the followers of Monoimus the Arab say that [Sidenote: p. 499.] the principle of the All is a First Man[51] and Son of Man, and that the things which have come to pass as Moses says, came into being not by the First Man but by the Son of Man, and not from the whole, but from part of him. And that the Son of Man is Iota, which is the Decad, a dominant number wherein is the substance of all number, whereby every number subsists, and is the birth of the All [viz.] Fire, Air, Water [and] Earth. But this being so, Iota is one and one tittle, a perfect thing from the Perfect, a tittle flowing from on high, having within itself whatever also has the Man the Father of the Son of Man. Therefore [Monoimus] says that the world of Moses came into being in six days, that is, in six powers, from which the cosmos came forth from the one tittle. For cubes and octahedrons and pyramids and all the equal-sided figures like these, whence are made up Fire, Air, Water [and] Earth, have came into being from the numbers left behind in that simple tittle of the Iota which is the Son of Man. When therefore, he says, Moses speaks of a rod turning [Sidenote: p. 500.] towards Egypt he is attributing allegorically the woes[52] of the world to the Iota, nor does he figure more than the ten woes. But if, he says, you wish to understand the All, enquire within thyself who it is who says, “My soul, my flesh, my mind,”[53] and who within thee makes each thing his own as another does to him. Understand that this is a perfect thing from the Perfect who considers all the so-called non-existent and all the existent as peculiar to himself.[54] This then is what Monoimus thinks. 10. _Tatian._ 18. But Tatian, like Valentinus and the others, says that there are certain unseen Aeons, by one of whom below the cosmos and the things that are, were fashioned. And he practises a very cynical mode of life, and hardly differs from Marcion in his blasphemies and his rules about marriage.[55] [Sidenote: p. 501.] 11. _Marcion._[56]