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let him refrain from saying that an incorporeal thing is created in a body, lest he present to us the notion of a mortal and entirely irrational soul. Besides, according to him, the world is not yet full, but is still incomplete even now and is always in need of addition. For at least fifty thousand intelligible substances are added to it each day, and the most difficult point, when it is perfected it will then be dissolved according to him, when the last people at the resurrection complete the number of souls; what could be more irrational than this, to claim that the world is destroyed then when it is fulfilled, for this is altogether the way of little children, who, in the sand of their play, immediately after completing it, mess up what they have made. For to say that souls come into being now by reason of providence and not of creation—for no new substance nor another besides the existing one is introduced, but the existing one is multiplied according to providence—is characteristic of those who are ignorant of the difference between creation and providence. For the work of providence is to preserve the substance of perishable animals through successive generation (I speak of those not generated from decay, since another decay in turn preserves the succession of these); but the greatest work of creation is to make things out of what does not exist. If, therefore, souls come into being from successive generation, they come into being by reason of providence and are perishable, just as other things that come into being by succession of kind; but if they are produced from non-being, what comes into being is a creation, and what Moses says is not true, that God rested from all His works. But both are absurd. Therefore souls do not come into being now. For "My Father is working" seems even to him to have been said not of creating but of providing. But it seems to Apollinarius that souls are born from souls, just as bodies are from bodies. For the soul proceeds by succession from the first man to all those from him, just like the bodily succession. For souls are neither stored up nor are they being created now. For those who say these things make God a collaborator with adulterers; for children are born from them too; and it is a lie that "God rested from all his works which he had begun to do," if indeed He is still creating souls even now. But, if all things born by succession from successive generation have been shown to be mortal; for it is for this reason that one begets and is begotten, so that the kind of perishable things might endure; it is necessary for him either to say that the soul, coming into being from successive generation, is mortal, or that souls are not born from one another by succession. For in the case of those born of adultery, we leave it to the reason of providence, which is unknown to us. But if one must also conjecture about providence, it surely knows that what is born will be useful either for life or for itself, and for this reason it allows the ensoulment to take place. And we take Solomon, born of Uriah's wife and David, as a sufficient proof of this. Next we shall examine also the opinion which the Manichaeans hold concerning the soul. For they say that it is immortal and incorporeal, but that the soul of all things is one only, being broken into pieces and cut up into individual bodies, both inanimate and animate; and that some partake of more of it, others of less; the animate of more, the inanimate of less, and the celestial bodies of much more; so that individual souls are parts of the universal soul. And if they said that this was divided without being parted, like a voice among its hearers, the evil would be moderate; but as it is they say that the very substance of the soul is divided up; and, most difficult of all, that they wish it to be properly in the elements, and to be divided up with them in the generation of bodies, and again to come together into the same thing when the bodies are dissolved, like water being divided and again gathered and mixed, and that pure souls go into the light, being light, but those polluted by matter go into the elements, and again from the elements into plants and animals; and thus cutting up its substance and declaring it to be corporeal and subjecting it to passions, they say it is immortal. And they also fall into contradictions, asserting

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ἀσώματον παραιτείσθω λέγειν ἐν σώματι κτιζομένην, ἵνα μὴ θνητῆς ψυχῆς ἔννοιαν ἡμῖν παραστήσῃ καὶ παντελῶς ἀλόγου. ἄλλως τε κατ' αὐτὸν οὔπω πλήρης ἐστὶν ὁ κόσμος, ἀλλ' ἡμιτελὴς ἔτι καὶ νῦν καὶ προσθήκης ἀεὶ δεόμενος. πεντακισμύριαι γοῦν τοὐλάχιστον καθ' ἑκάστην ἡμέραν οὐσίαι νοηταὶ προσγίνονται αὐτῷ, καὶ τὸ χαλεπώτατον, ὅταν τελεσιουργηθῇ τότε διαλυθήσεται κατ' αὐτόν, τῶν τελευταίων ἀνθρώπων τῶν πρὸς τῇ ἀναστάσει τὸν ψυχικὸν ἀριθμὸν ἀποπληρούντων· οὗ τί ἂν γένοιτο ἀλογώτερον, τότε φάσκειν διαφθείρεσθαι τὸν κόσμον ὅταν πληρωθῇ, κομιδῆ γὰρ νηπίων παίδων ὁ τρόπος οὗτος, ἐν ψάμμῳ τῆς παιδιᾶς εὐθὺς μετὰ τὸ πληρῶσαι συγχεόντων τὰ γενόμενα. τὸ γὰρ λέγειν προνοίας λόγῳ νῦν τὰς ψυχὰς γίνεσθαι καὶ οὐχὶ κτίσεωςοὐ γὰρ καινὴν οὐσίαν οὐδ' ἄλλην παρὰ τὴν οὖσαν εἰσάγεσθαι, ἀλλὰ τὴν οὖσαν κατὰ πρόνοιαν πλειστηριάζεσθαιἀγνοούντων ἐστὶν διαφορὰν κτίσεως καὶ προνοίας. προνοίας μὲν γὰρ ἔργον ἐστὶ τὸ ἐξ ἀλληλογονίας διασῴζειν τὴν τῶν φθαρτῶν ζῴων οὐσίαν (λέγω δὲ τῶν μὴ κατὰ σηπεδόνα γινομένων, ἐπειδὴ τὴν τούτων διαδοχὴν σηπεδὼν πάλιν ἑτέρα διαφυλάττει)· κτίσεως δὲ τὸ κράτιστον ἔργον τὸ ἐξ οὐκ ὄντων ποιεῖν. εἰ τοίνυν ἐξ ἀλληλογονίας αἱ ψυχαὶ γίνονται, λόγῳ προνοίας γίνονται καὶ φθαρταί εἰσι, καθάπερ τὰ ἄλλα τὰ ἐκ διαδοχῆς γένους γινόμενα· εἰ δὲ ἐξ οὐκ ὄντων παράγονται, κτίσις ἐστὶ τὸ γινόμενον καὶ οὐκ ἔστιν ἀληθὲς τὸ Μωϋσέως, τὸ κατέπαυσεν ὁ Θεὸς ἀπὸ πάντων τῶν ἔργων αὐτοῦ. ἄτοπα δὲ ἀμφότερα. οὐκ ἄρα νῦν αἱ ψυχαὶ γίνονται. τὸ γὰρ ὁ πατήρ μου ἐργάζεται οὐκ ἐπὶ τοῦ κτίζειν ἀλλ' ἐπὶ τοῦ προνοεῖν εἰρῆσθαι καὶ αὐτῷ δοκεῖ. Ἀπολιναρίῳ δὲ δοκεῖ τὰς ψυχὰς ἀπὸ τῶν ψυχῶν τίκτεσθαι, ὥσπερ ἀπὸ τῶν σωμάτων τὰ σώματα. προϊέναι γὰρ τὴν ψυχὴν κατὰ διαδοχὴν τοῦ πρώτου ἀνθρώπου εἰς τοὺς ἐξ ἐκείνου πάντας, καθάπερ τὴν σωματικὴν διαδοχήν. μήτε γὰρ ἀποκεῖσθαι ψυχὰς μήτε νῦν κτίζεσθαι. τοὺς γὰρ ταῦτα λέγοντας συνεργὸν ποιεῖν τὸν Θεὸν τοῖς μοιχοῖς· καὶ γὰρ ἐκ τούτων παιδία τίκτεται· ψεῦδος δὲ εἶναι καὶ τὸ κατέπαυσεν ὁ Θεὸς ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ποιεῖν, εἴπερ ἔτι καὶ νῦν ψυχὰς δημιουργεῖ. ἀλλ', εἰ πάντα τὰ κατὰ διαδοχὴν ἐξ ἀλληλογονίας γεννώμενα δέδεικται θνητά· διὰ γὰρ τοῦτο γεννᾷ καὶ γεννᾶται, ἵνα τῶν φθαρτῶν διαμείνῃ τὸ γένος· ἀνάγκη καὶ τοῦτον ἢ θνητὴν εἶναι λέγειν τὴν ψυχὴν ἐξ ἀλληλογονίας γινομένην, ἢ μὴ κατὰ διαδοχὴν ἐξ ἀλλήλων γεννᾶσθαι τὰς ψυχάς. τὸ γὰρ ἐπὶ τῶν ἐκ μοιχείας γεννωμένων τῷ τῆς προνοίας λόγῳ καταλείπομεν, ἀγνώστῳ παρ' ἡμῖν ὄντι. εἰ δέ τι δεῖ καὶ τῆς προνοίας καταστοχάσασθαι, πάντως οἶδεν τὸ τικτόμενον ἢ τῷ βίῳ ἢ ἑαυτῷ χρήσιμον ἐσόμενον καὶ διὰ τοῦτο συγχωρεῖ τὴν ἐμψύχωσιν γίνεσθαι. ἱκανὸν δὲ τεκμήριον τούτου λαμβάνομεν τὸν ἐκ τῆς Οὐρίου καὶ τοῦ ∆αυὶδ γεννηθέντα Σολομῶνα. ἑξῆς ἐπισκεψώμεθα καὶ τὴν δόξαν τῶν Μανιχαίων ἣν ἔχουσι περὶ τῆς ψυχῆς. φασὶ μὲν γὰρ αὐτὴν ἀθάνατον καὶ ἀσώματον, μίαν δὲ μόνην εἶναι τὴν τῶν πάντων ψυχὴν κατακερματιζομένην καὶ κατατεμνομένην εἰς τὰ καθ' ἕκαστα σώματα ἄψυχά τε καὶ ἔμψυχα· καὶ τὰ μὲν πλείονος αὐ τῆς μετέχειν, τὰ δὲ ἐλάττονος· πλείονος μὲν τὰ ἔμψυχα, ἐλάττονος δὲ τὰ ἄψυχα, πολλῷ δὲ πλείονος τὰ οὐράνια· ὡς τῆς καθόλου ψυχῆς μέρη τὰς καθ' ἕκαστον εἶναι ψυχάς. καὶ εἰ μὲν ἀμερίστως μερίζεσθαι ταύτην ἔφασκον, ὡς τὴν φωνὴν ἐν τοῖς ἀκούουσι, μέτριον ἂν ἦν τὸ κακόν· νῦν δὲ τὴν οὐσίαν αὐτὴν τῆς ψυχῆς καταμερίζεσθαι λέγουσιν· καὶ τὸ πάντων χαλεπώτατον, ὅτι κυρίως αὐτὴν ἐν τοῖς στοιχείοις εἶναι βούλονται, καὶ συμμερίζεσθαι τούτοις ἐν τῇ τῶν σωμάτων γενέσει, καὶ πάλιν εἰς ταὐτὸ συνιέναι διαλυομένων τῶν σωμάτων, ὡς ὕδωρ μεριζόμενον καὶ πάλιν συναγόμενον καὶ μιγνύμενον, καὶ τὰς μὲν καθαρὰς ψυχὰς χωρεῖν εἰς τὸ φῶς, φῶς οὔσας, τὰς δὲ μεμολυσμένας ὑπὸ τῆς ὕλης χωρεῖν εἰς τὰ στοιχεῖα, καὶ πάλιν ἀπὸ τῶν στοιχείων εἰς τὰ φυτὰ καὶ τὰ ζῷα· καὶ οὕτω τὴν οὐσίαν αὐτῆς κατατέμνοντες καὶ σωματικὴν ἀποφαίνοντες καὶ πάθεσιν ὑποβάλλοντες, ἀθάνατον εἶναί φασιν. περιπίπτουσι δὲ καὶ τοῖς ἐναντίοις φάσκοντες