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motionless. And how, if it was not moved, did it come to the borders of the light? Or how did it get motion? Is he good and not good, the one who gave motion to evil, or did another give it motion besides the good one, and there will be three principles and not two. If you say that matter was incorporeal, from where did the body come? For an incorporeal and unoriginated substance cannot be turned into a body. From where, then, the innumerable multitude of bodies? But if you say that matter is a composite of the incorporeal and the corporeal, know that it is impossible for a composite to come into being except from simples, just as it is impossible for two to come into being except from one and one, and impossible for a human to come into being except from soul and body, and impossible for a body to come into being except from the simple elements, of earth and water and air and fire. Therefore, the simples must exist first, and then the composite comes into being from the simples. There will be, therefore, not two principles, but three. Thus it is impossible for matter to be unoriginated. And if it is a composite of the incorporeal and the corporeal, why did he not make man from his incorporeal nature and the body? 67 "Hear, O heaven, and give ear, O earth." "Attend, O heaven, and I will speak, and let the earth hear the words from my mouth." For I will speak words not of my heart, but of the darkened and defiled Manichaeans. Hear, you peoples, tribes, tongues, hear. Let heaven and earth become one theater today. Hear what the accursed Manichaeans say, they who are darkened concerning the light, the mouth of the devil. They say that matter warred with God and tore away a part from him. They say that God is circumscribed, warring and being warred against, and grieving and being cut off. Is God warred against? Is God cut off? Woe, woe, shall we not kill them? Shall we not consume them with fire? Shall we converse with these men? Shall we receive them into communion? He who has communion with them is like them and will be of their portion both in the present and in the future age. Brethren, it is called communion; let us die and not receive the Manichaeans into communion. Let us die, so that we may live; he who receives them into communion is a Manichaean, like them. It is better to Judaize and to die a Jew than to have communion with the Manichaeans. Away with the Manichaeans. Hear now, by God, O men, hear what the God-destroyed Manes says. The world, he says, is not of God, but of the devil. They wish to alienate us from our God. And God, he says, was grieved, because a part was cut off from him, and he suffered. If a part was cut off from him, he is corruptible; for everything that is cut is corruptible. Evil, he says, despoiled and seized a part from God and for this reason God sends and despoils and seizes the part that was despoiled from him. Do you introduce robbers of God, O you god-destroyed one? But God, he says, also made devices, twelve buckets and the sun and the moon, so that he might take what is his own. Then what, so that something might finally happen, so that the good one might send fire and burn the world and consume all things and restore matter down to its place, and the souls that did not accept Manes? Hear what things the adversary of God says, how much power he gives to matter; He throws down the power of God most high. First, he says, that he was despoiled and robbed. O weakness! Do you say my God is powerless? But he willingly yielded. How then was he grieved, if he was not forced? No one willingly betrays his own things and is grieved. But if, so that his place might not be overcome, being unable otherwise to overcome matter, he was grieved, how is he not powerless? Then he is grieved, and the part from him is punished, and he contrives and makes devices, in order to take what is his own, and he does not even get back the whole of his own; for the souls that did not follow Manes are punished for eternity; and finally matter, having rebelled against the good one again in its own places and having afflicted him, while it was not itself afflicted, but the

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ἀκίνητον. Καὶ πῶς μὴ κινουμένη ἦλθεν εἰς τὰ ὅρια τοῦ φωτός; Ἢ πῶς ἔσχε κίνησιν; Ἢ ἀγαθὸς καὶ οὐκ ἀγαθὸς ὁ δεδωκὼς τῇ κακίᾳ κίνησιν ἢ ἄλλος ἔδωκεν αὐτῇ τὴν κίνησιν παρὰ τὸν ἀγαθόν, καὶ ἔσονται τρεῖς ἀρχαὶ καὶ οὐ δύο. Εἰ δὲ λέγετε, ὅτι ἀσώματος ἦν ἡ ὕλη, πόθεν τὸ σῶμα; Ἡ γὰρ ἀσώματος καὶ ἄναρχος οὐσία οὐ δύναται εἰς σῶμα τραπῆναι. Πόθεν οὖν ἡ ἀναρίθμητος τῶν σωμάτων πληθύς; Εἰ δὲ σύνθετον εἴπητε τὴν ὕλην ἐξ ἀσωμάτου καὶ σώματος, γνῶτε, ὅτι ἀδύνατον σύνθετον γενέσθαι εἰ μὴ ἐξ ἁπλῶν, ὥσπερ ἀδύνατον γενέσθαι δύο εἰ μὴ ἐκ μιᾶς καὶ μιᾶς καὶ ἀδύνατον γενέσθαι ἄνθρωπον εἰ μὴ ἐκ ψυχῆς καὶ σώματος καὶ ἀδύνατον γενέσθαι σῶμα εἰ μὴ ἐκ τῶν ἁπλῶν στοιχείων, τῆς γῆς καὶ τοῦ ὕδατος καὶ τοῦ ἀέρος καὶ τοῦ πυρός. Χρὴ οὖν πρῶτον εἶναι τὰ ἁπλᾶ καὶ τότε γενέσθαι ἐκ τῶν ἁπλῶν σύνθετον. Ἔσονται οὖν οὐ δύο ἀρχαί, ἀλλὰ τρεῖς. Οὕτως ἀδύνατον ἄναρχον εἶναι τὴν ὕλην. Καὶ εἰ σύνθετος ἐξ ἀσωμάτου καὶ σώματος, διὰ τί οὐκ ἐποίησε τὸν ἄνθρωπον ἐκ τῆς ἀσωμάτου αὐτοῦ φύσεως καὶ τοῦ σώματος; 67 «Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ.» «Πρόσεχε, οὐρανέ, καὶ λαλήσω, καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου.» Λαλήσω γὰρ ῥήματα οὐκ ἐμῆς καρδίας, ἀλλὰ τῶν ἐσκοτισμένων καὶ μεμιαμμένων Μανιχαίων. Ἀκούσατε, λαοί, φυλαί, γλῶσσαι, ἀκούσατε. Ἓν θέατρον γενέσθω σήμερον ὁ οὐρανὸς καὶ ἡ γῆ. Ἀκούσατε, τί λέγουσιν οἱ ἐπικατάρατοι Μανιχαῖοι, οἱ ἐσκοτισμένοι περὶ τὸ φῶς, τὸ στόμα τοῦ διαβόλου. Λέγουσιν, ὅτι ἡ ὕλη ἐπολέμησε μετὰ τοῦ θεοῦ καὶ ἀπέσπασε μέρος ἀπ' αὐτοῦ. Περιγραπτὸν λέγουσι τὸν θεόν, πολεμοῦντα καὶ πολεμούμενον καὶ λυπούμενον καὶ ἀποτεμνόμενον. Πολεμεῖται ὁ θεός; Ἀποκόπτεται ὁ θεός; Οἴμοι, οἴμοι, οὐκ ἀποκτενοῦμεν αὐτούς; Οὐ πυρὶ καταναλώσομεν; Τούτοις ὁμιλήσομεν; Τούτους εἰς κοινωνίαν δεξόμεθα; Ὁ κοινωνῶν αὐτοῖς ὅμοιος αὐτοῖς ἐστι καὶ τῆς μερίδος αὐτῶν ἔσται καὶ ἐν τῷ νῦν καὶ ἐν τῷ μέλλοντι αἰῶνι. Ἀδελφοί, κοινωνία λέγεται· ἀποθάνωμεν καὶ μὴ δεξώμεθα εἰς κοινωνίαν τοὺς Μανιχαίους. Ἀποθάνωμεν, ἵνα ζήσωμεν· ὁ δεχόμενος αὐτοὺς εἰς κοινωνίαν Μανιχαῖός ἐστιν, ὅμοιος αὐτοῖς. Κρεῖττόν ἐστιν ἰουδαΐσαι καὶ Ἰουδαῖον ἀποθανεῖν ἤπερ κοινωνῆσαι τοῖς Μανιχαίοις. Ὦ ἀπὸ τῶν Μανιχαίων. Ἀκούσατε δὴ πρὸς θεοῦ, ὦ ἄνδρες, ἀκούσατε, τί φησιν ὁ θεώλεστος Μάνης. Οὐκ ἔστι, φησίν, ὁ κόσμος τοῦ θεοῦ, ἀλλὰ τοῦ διαβόλου. Ἀπαλλοτριῶσαι ἡμᾶς βούλονται τοῦ θεοῦ ἡμῶν. Καὶ ἐλυπήθη, φησίν, ὁ θεός, ὅτι ἀπεκόπη μέρος ἀπ' αὐτοῦ, καὶ ἐπόνησεν. Ἐὰν ἀπεκόπη μέρος ἐξ αὐτοῦ, φθαρτός ἐστι· πᾶν γὰρ τὸ τεμνόμενον φθαρτόν ἐστιν. Ἐσύλησε καὶ ἥρπαξε, φησίν, ἡ κακία μέρος ἀπὸ τοῦ θεοῦ καὶ διὰ τοῦτο πέμπει ὁ θεὸς καὶ συλᾷ καὶ ἁρπάζει τὸ μέρος τὸ συληθὲν ἀπ' αὐτοῦ. Λῃστὰς θεοῦ εἰσάγεις, ὦ θεώλεστε; Ἀλλὰ καὶ μηχανάς, φησίν, ἐποίησεν ὁ θεός, δώδεκα κάδους καὶ τὸν ἥλιον καὶ τὴν σελήνην, ἵνα λάβῃ τὸ ἴδιον. Εἶτα τί, ἵνα τι τελευταῖον γένηται, ἵνα πέμψῃ πῦρ ὁ ἀγαθὸς καὶ καύσῃ τὸν κόσμον καὶ ἀναλώσῃ πάντα καὶ ἀποκαταστήσῃ τὴν ὕλην κάτω εἰς τὸν τόπον αὐτῆς καὶ τὰς ψυχὰς τὰς μὴ δεξαμένας τὸν Μάνεντα; Ἀκούσατε, οἷα λέγει ὁ ἀντίδικος τοῦ θεοῦ, πόσην δύναμιν δίδωσι τῇ ὕλῃ· Καταβάλλει τοῦ θεοῦ τοῦ ὑψίστου τὴν δύναμιν. Πρῶτον μέν φησιν, ὅτι ἐσυλήθη καὶ ἐκλάπη. Ὢ ἀδυναμίας. Τὸν θεόν μου λέγεις ἀδύνατον; Ἀλλ' ἑκὼν παρεχώρησε. Πῶς οὖν ἐλυπήθη, εἰ μὴ ἐβιάσθη; Οὐδεὶς προδίδωσι τὰ ἑαυτοῦ ἑκουσίως καὶ λυπεῖται. Εἰ δέ, ἵνα μὴ κατακυριευθῇ ὁ τόπος αὐτοῦ, μὴ δυνηθεὶς ἄλλως περιγενέσθαι τῆς ὕλης, ἐλυπήθη, πῶς οὐκ ἀδύναμος; Εἶτα λυπεῖται, καὶ κολάζεται τὸ μέρος τὸ ἀπ' αὐτοῦ, καὶ τεχνάζεται καὶ μηχανὰς ποιεῖ, ἵνα λάβῃ τὸ ἴδιον, καὶ οὐδὲ ὅλον ἀπολαμβάνει τὸ ἴδιον· αἱ γὰρ ψυχαὶ αἱ μὴ ἀκολουθήσασαι τῷ Μάνεντι εἰς αἰῶνα κολάζονται· καὶ τελευταῖον ἡ ὕλη πάλιν ἐν τοῖς ἰδίοις τόποις στασιάσασα τὸν ἀγαθὸν καὶ θλίψασα, αὐτὴ δὲ μὴ θλιβεῖσα, ἀλλὰ τὸ