So, say they, though all things are commingled, they are capable of being separated. Nay, but, he says, derive the same lesson from the case of animals. For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: "I came not to send peace on the earth, but a sword,"  -- that is, the division and separation of the things that have been commingled. For each of the things that have been commingled is separated and divided when it reaches its proper place. For as there is one place of mixture for all animals, so also has there been established one (locality) of separation. And, he says, no one is aware of this (place), save we alone that have been born again, spiritual, not carnal, whose citizenship is in heaven above.
In this manner insinuating themselves, they corrupt their pupils, partly by misusing the words spoken (by themselves), while they wickedly pervert, to serve any purpose they wish, what has been admirably said (in Scripture); and partly by concealing their nefarious conduct, by means of whatever comparisons they please. All these things, then, he says, that have been commingled, possess, as has been declared, their own particular place, and hurry towards their own peculiar (substances), as iron towards the magnet, and the chaff to the vicinity of amber, and the gold to the spur  of the sea falcon. In like manner, the ray  of light which has been commingled with the water, having obtained from discipline and instruction its own proper locality, hastens towards the Logos that comes from above in servile form; and along with the Logos exists as a logos in that place where the Logos is still: (the light, I say, hastens to the Logos with greater speed) than the iron towards the magnet.
And that these things, he says, are so, and that all things that have been commingled are separated in their proper places, learn. There is among the Persians in a city Ampa,  near the river Tigris, a well; and near the well, at the top, has been constructed a certain reservoir, supplied with three outlets; and when one pumps from this well, and draws off some of its contents in a vessel, what is thus pumped out of the well, whatever it is at all, he pours into the reservoir hard by. And when what is thus infused reaches the outlets, and when what is taken up (out of each outlet) in a single vessel is examined, a separation is observed to have taken place. And in the first of the outlets is exhibited a concretion of salt, and in the second of asphalt, and in the third of oil; and the oil is black, just as, he says, Herodotus  also narrates, and it yields a heavy smell, and the Persians call this "rhadinace." The similitude of the well is, say the Sethians, more sufficient for the demonstration of their proposition than all the statements that have been previously made.
 hudor memigmenon oino diakrinei: Miller's text is hudor memigmenon ainodia krene, which is obviously corrupt. His emendation of the passage may be translated thus: "And now some one observes water from a wayside fountain, mixed, so they say; and even though all things be intermingled, a separation is effected."  Matthew 10:34.  kentro. In other passages the word kerkis is used, i.e., the backbone.  Or, "power."  Or, "Ama."  Herodotus, vi. 119.
 Matthew 10:34.
 kentro. In other passages the word kerkis is used, i.e., the backbone.
 Or, "power."
 Or, "Ama."
 Herodotus, vi. 119.