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one will be and the one will not be. But if they share in being as substance and accident, the one has its existence in the other; for an accident does not subsist by itself, just as color cannot exist without a body. The body is substance, and the color is an accident; the accident comes to be and ceases to be without the destruction of the subject, for when the color changes the body remains the same. Therefore, say what kind of substance you wish, and what kind of accident you wish; but if both are substances, know that substance does not differ from substance, and substance is not contrary to substance except in respect to an accident. If there is the good one, and there is the evil one, and each of them is an eternal and unchangeable substance, active, creative; both are one in substance, but they differ in quality. And again: We see the elements and the seasons, heaven and earth and sea always remaining the same, and night and day, the movements of sun and moon and stars, and rains and the produce of the earth, ordered and regulated according to reason and in sequence. If, then, there are two contrary principles, how is everything carried out in an orderly way, unless they were reconciled in a friendly manner? If matter consumed itself, how was it moved? But if it was moved toward its own consumption, how did it come to the boundaries of the light? If matter is downward-tending and its natural place is the lower and darker regions, how, having come to the boundaries of the light, did it depart from its own nature? Darkness is blind; how then did it see the light? If matter is disordered and mindless, how does it have rulers? And how can it even make war against that which has reason and order? Or, by making war, will it become more powerful, so as to seize something from the wise one and not be seized? But if the good god allowed a part of himself to be seized in order to restrain it from advancing into his own boundaries, being unable to do so otherwise, then the evil one is stronger and the good one is deceitful. And how is he good or god, using deceit and not power? That which is always the same is truth, and truth is good; and that which is without beginning is unchangeable. If, therefore, matter is without beginning, it will also be unchangeable; and if unchangeable, always the same; and if always the same, it is truth; and if it is truth, it will be good. But if matter changes, from good to evil, and being good before it later became evil, or from evil to good, and being evil before it later became good; for change leads to the contrary. Eternal substance is unchangeable; for it did not come from non-being into being; and for that whose existence is not from progression, the substance is unchangeable. Therefore, God being good and eternal does not undergo change, but is always good and the things which he makes are good; for it is not possible for evil things to come from the good, but they are nevertheless changeable, since he brings them from non-being into being. Rational beings, therefore, are susceptible to change because they are brought from non-being into being, but they have free will because they are rational. But having free will it remains as it was made, that is, good, a servant, grateful and obedient to its maker, which is proper for a created nature; for virtue is to remain within the bounds of one's own nature. Therefore, by its own free will man turned, desiring something great, but not in a good way; for it is a great thing to be God, but it is evil for one who is not God to be ungrateful to his maker and to transgress his own nature and to wish to be that which it is impossible for him to become; for it is impossible for one who is not without beginning to be God, or for one who has a beginning to be without beginning. The seeking of what is not fitting, therefore, leads to the privation of what is. 32 Manichean: What is the evil of the devil? Orthodox: The rebellion against his maker. Therefore, God has given him being, both so that he might not seem to fear the rebellion of his servant and so that he might teach us also to be disposed to do good toward the evil. For not only did he make him, but he also made him ruler of the world and, if ever he should wish to become good, he accepts and benefits him. Wherefore, although able to destroy him, he does not

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μία ἔσται καὶ ἡ μία οὐκ ἔσται. Εἰ δὲ κοινωνοῦσι κατὰ τὸ εἶναι ὡς οὐσία καὶ συμβεβηκός, τὸ ἓν ἐν τῷ ἑτέρῳ ἔχει τὴν ὕπαρξιν· τὸ γὰρ συμβεβηκὸς καθ' αὑτὸ οὐχ ὑφίσταται, ὡς τὸ χρῶμα οὐ δύναται συστῆναι ἄνευ σώματος. Ἔστι δὲ τὸ μὲν σῶμα οὐσία, τὸ δὲ χρῶμα συμβεβηκός· τὸ δὲ συμβεβηκὸς γίνεται καὶ ἀπογίνεται χωρὶς τῆς φθορᾶς τοῦ ὑποκειμένου, τοῦ χρώματος ἀλλασσομένου τὸ σῶμα τὸ αὐτὸ μένει. Οἵαν οὖν θέλετε, εἴπατε οὐσίαν καί, οἷον θέλετε, συμβεβηκός· εἰ δὲ ἀμφότεραι οὐσίαι, γνῶτε, ὅτι οὐσία οὐ διαφέρει μὲν οὐσίας, οὐκ ἔστιν δὲ ἐναντία οὐσία οὐσίας εἰ μὴ κατὰ συμβεβηκός. Εἰ ἔστιν ὁ ἀγαθός, καὶ ἔστιν ὁ πονηρός, καὶ οὐσία ἐστὶν ἀίδιος καὶ ἄτρεπτος, ἐνεργητική, δημιουργητικὴ ἑκάτερον αὐτῶν· ἕν εἰσι τῇ οὐσίᾳ ἀμφότεροι, ποιότητι δὲ διαφέρουσι. Καὶ πάλιν· Ὁρῶμεν τὰ στοιχεῖα καὶ τοὺς καιρούς, οὐρανόν τε καὶ γῆν καὶ θάλασσαν ἀεὶ ὡσαύτως ἔχοντα, καὶ νύκτα καὶ ἡμέραν ἡλίου τε καὶ σελήνης καὶ ἄστρων κινήσεις καὶ ὄμβρους καὶ τὰ τῆς γῆς ἐκφόρια κατὰ λόγον καὶ καθ' εἱρμὸν τεταγμένα καὶ ῥυθμιζόμενα. Εἰ οὖν δύο ἀρχαὶ ἀλλήλαις ἐναντίαι, πῶς εὐθέτως τὰ πάντα διεξάγεται, εἰ μὴ συνεβιβάσθησαν φιλικῷ τρόπῳ; Εἰ ἑαυτὴν ἀνήλωκεν ἡ ὕλη, πῶς ἐκινεῖτο; Εἰ δὲ πρὸς τὴν ἑαυτῆς ἀνάλωσιν ἐκινεῖτο, πῶς ἦλθεν ἐπὶ τὰ τοῦ φωτὸς ὅρια; Εἰ κατωφερὴς ἡ ὕλη καὶ φυσικὸς τόπος αὐτῆς τὰ κατώτερα καὶ σκοτεινότερα, πῶς ἐλθοῦσα ἐπὶ τὰ τοῦ φωτὸς ὅρια ἐξῆλθεν ἐκ τῆς ἑαυτῆς φύσεως; Τὸ σκότος τυφλόν· πῶς οὖν εἶδε τὸ φῶς; Εἰ ἄτακτος καὶ ἄνους ἡ ὕλη, πῶς ἔχει ἄρχοντας; Πῶς δὲ καὶ πολεμῆσαι δύναται τῷ λόγον καὶ τάξιν ἔχοντι; Ἢ καὶ πολεμοῦσα ἐπικρατεστέρα γενήσεται, ὥστε ἁρπάσαι τι παρὰ τοῦ σοφοῦ καὶ μὴ ἁρπαγῆναι; Εἰ δὲ ὁ ἀγαθὸς θεὸς συνεχώρησε μέρος αὐτοῦ ἁρπαγῆναι διὰ τὸ ἐπισχεῖν αὐτὴν τοῦ μὴ προβῆναι εἰς τὰ ἑαυτοῦ ὅρια οὐ δυνηθεὶς ἄλλως, ἰσχυρότερος ὁ πονηρὸς καὶ δολοπλόκος ὁ ἀγαθός. Καὶ πῶς ἀγαθὸς ἢ θεὸς δόλῳ καὶ μὴ δυνάμει χρώμενος; Τὸ ἀεὶ ὡσαύτως ἔχον ἀλήθειά ἐστιν, ἡ δὲ ἀλήθεια ἀγαθόν· τὸ δὲ ἄναρχον ἄτρεπτον. Εἰ οὖν ἄναρχος ἡ ὕλη, καὶ ἄτρεπτος ἔσται· εἰ δὲ ἄτρεπτος, ἀεὶ ὡσαύτως ἔχουσα· εἰ δὲ ἀεὶ ὡσαύτως ἔχουσα, ἀλήθειά ἐστιν· εἰ δὲ ἀλήθειά ἐστιν, ἀγαθὸν ἔσται. Εἰ δὲ τρέπεται ἡ ὕλη, ἐξ ἀγαθοῦ εἰς κακόν, καὶ πρότερον οὖσα ἀγαθὴ ὕστερον ἐγένετο κακή, ἢ εἰς ἀγαθὸν ἐκ κακοῦ, καὶ πρότερον οὖσα κακὴ ὕστερον ἐγένετο ἀγαθή· ἡ γὰρ τροπὴ εἰς τὸ ἐναντίον ἄγει. Ἡ ἀίδιος οὐσία ἄτρεπτός ἐστιν· οὐ γὰρ ἐκ μὴ ὄντος ἦλθεν εἰς τὸ εἶναι· οὗ δὲ ἡ ὕπαρξις οὐκ ἐκ προκοπῆς, ἄτρεπτος ἡ οὐσία. Ἀγαθὸς οὖν ὢν ὁ θεὸς καὶ ἀίδιος οὐχ ὑπομένει τροπήν, ἀλλ' ἀεὶ ἀγαθός ἐστι καί, ἃ δὲ ποιεῖ, ἀγαθά ἐστιν· ἐκ γὰρ τοῦ ἀγαθοῦ οὐκ ἐγχωρεῖ κακὰ γίνεσθαι, ὅμως δὲ τρεπτά, ἐπειδὴ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παράγει. Τὰ οὖν λογικὰ δεκτικὰ μέν ἐστι τροπῆς διὰ τὴν ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγωγήν, ἀλλ' αὐτεξούσια διὰ τὸ λογικὰ εἶναι. Αὐτεξούσια δὲ μένει, καθὼς γέγονε, τουτέστιν ἀγαθά, δοῦλα καὶ ἐπιγνώμονα καὶ ὑπ ήκοα τοῦ πεποιηκότος, ὅπερ ἐστὶ τῇ κτιστῇ φύσει· ἀρετὴ γάρ ἐστι τὸ μένειν ἐν τοῖς ὅροις τῆς οἰκείας φύσεως. Αὐτεξουσίως οὖν ἐτράπη ὁ ἄνθρωπος μεγάλου ἐπιθυμήσας, οὐ καλῶς δέ· μέγα γὰρ τὸ εἶναι θεόν, ἀλλὰ κακὸν τῷ μὴ ὄντι θεῷ ἀγνωμονεῖν τῷ ποιήσαντι καὶ ὑπερβαίνειν τὴν οἰκείαν φύσιν καὶ θέλειν εἶναι, ὃ γενέσθαι αὐτὸν ἀδύνατον· ἀδύνατον γὰρ τὸν μὴ ἄναρχον εἶναι θεὸν ἢ τὸν ἠργμένον εἶναι ἄναρχον. Ἄγει οὖν τῶν ὄντων τὴν στέρησιν ἡ τοῦ μὴ προσήκοντος ζήτησις. 32 Μανιχαῖος· Τίς ἡ κακία τοῦ διαβόλου; Ὀρθόδοξος· Ἡ κατὰ τοῦ ποιήσαντος ἐπανάστασις. ∆έδωκεν οὖν αὐτῷ ὁ θεὸς τὸ εἶναι, ἵνα τε μὴ δόξῃ φοβεῖσθαι τὴν τοῦ δούλου ἐπανάστασιν καὶ ἵνα διδάξῃ ἡμᾶς καὶ πρὸς τοὺς κακοὺς εὐεργετικῶς διακεῖσθαι. Οὐ μόνον γὰρ ἐποίησεν αὐτόν, ἀλλὰ καὶ ἄρχοντα τοῦ κόσμου ἐποίησεν αὐτὸν καί, εἴπερ θελήσει ἀγαθὸς γενέσθαι, δέχεται καὶ εὐεργετεῖ. ∆ιὸ καὶ δυνάμενος ἀνελεῖν αὐτὸν οὐκ