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For Turbo related to them, both to him and to Marcellus, the entire empty talk of the heresy; how Manes introduces two principles without beginning, always existing and never ceasing to be, opposed to each other, and to the one he gives the name of light and good, and to the other darkness and evil, so that there is a God and a devil. And at times he calls them both gods, a good god and a wicked god. And that all things are from the two principles and are composed of them. And the one principle makes all good things, and the other likewise the evil things. And that in the world are mixed the substances of these two principles, and the one principle has made the body, but the soul is of the other; and this is the soul that is in men and in every living creature and bird and reptile and beast; not only this, but also in plants he declares the vital moisture of movement to be of the soul, which he also says exists in men. 9. And whatever other things he says, mythologizing and teaching; he who eats flesh, he says such a person eats a soul, and is liable to himself become something of that sort, as if he ate a pig, he will become a pig again, or a bull or a bird or any of the edible creatures. Therefore such people do not partake of animate things. And if, he says, someone should plant either a fig or an olive or a vine or a sycamore or a peach tree, when he dies his soul is again bound in the branches of the trees which he planted, and is not able to pass beyond. And if anyone, he says, should marry a woman, again after 3.30 his departure from here he is reincarnated and becomes a woman, so that he too might be married. And if anyone, he says, has murdered a man, after the departure from the body his soul is again turned into the body of a turtle or a mouse or a snake or will again become something of the kind he murdered. And again he said that the wisdom from above of the good god, taking counsel for the soul which had been poured out into all things *—for he himself and the Manichaeans from him say that the soul is a part of God and torn away from him, has been seized in the captivity of the rulers of the opposing principle and root and cast down into bodies in this manner, he says, because it is food for the rulers who seized it, and * providing strength to them who also divided it into bodies—for this reason, he says, the aforesaid wisdom placed these luminaries in heaven, both sun and moon and stars, having fashioned a certain device through the twelve elements which the Greeks speak of. And he asserts that these elements draw up the souls of dying men and of the other living creatures, since they are luminous. and they are borne to the vessel; for he wishes to call both the sun and the moon ships; and the smaller ship is loaded for up to fifteen days, according to the waxing of the moon, and thus it crosses over and deposits from the fifteenth into the large ship, that is, the sun. and the sun, the great ship, ferries them over into the aeon of life and the region of the blessed. And thus the souls ferried over by the sun and the moon *. For he says that concerning those who have come to the knowledge of his vulgar talk, these, having been purified, are deemed worthy of this passage which was mythologized by him. And again that a soul is no longer saved, unless it should partake of this same knowledge. And there is much tragedy in this fabrication. 10. And when these things were so and Archelaus was in comprehension of these things from Turbo, being most 3.31 ready for the confrontation of the inquiry because of the man's multifaceted knowledge concerning God and through the information which he had previously acquired, having learned accurately from Turbo all things about the man's sorcery, behold, Manes arrived with the men he had with him. Therefore, from that moment and immediately they proceeded to a discussion publicly in

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διηγήσατο γὰρ αὐτοῖς ὁ Τύρβων, αὐτῷ τε καὶ Μαρκέλλῳ, τὴν τῆς αἱρέσεως πᾶσαν κενοφωνίαν· ὡς ὁ μὲν Μάνης δύο ἀρχὰς εἰσηγεῖται ἀνάρχους, ἀεὶ οὔσας καὶ μηδέποτε διαλειπούσας τοῦ εἶναι, ἀντικειμένας πρὸς ἀλλήλας, καὶ τῇ μὲν μιᾷ ὄνομα τίθησι τὸ φῶς καὶ ἀγαθόν, τῇ δὲ ἑτέρᾳ σκότος καὶ κακίαν, ὡς εἶναι θεὸν καὶ διάβολον. ποτὲ δὲ καὶ θεοὺς τοὺς ἀμφοτέρους καλεῖ, θεὸν ἀγαθὸν καὶ θεὸν πονηρόν. εἶναι δὲ ἐκ τῶν δύο ἀρχῶν τὰ πάντα καὶ συνεστάναι. καὶ τὴν μὲν μίαν ἀρχὴν τὰ ἀγαθὰ πάντα ποιεῖν, τὴν δὲ ἑτέραν ὁμοίως τὰ φαῦλα. μεμῖχθαι δὲ ἐν τῷ κόσμῳ τῶν δύο τούτων ἀρχῶν τὰς ὑποστάσεις, καὶ τὴν μὲν μίαν ἀρχὴν πεποιηκέναι τὸ σῶμα, τὴν δὲ ψυχὴν εἶναι τῆς ἑτέρας· αὐτὴν δὲ εἶναι τὴν ψυχὴν τὴν ἐν ἀνθρώποις καὶ ἐν παντὶ ζῴῳ καὶ πετεινῷ καὶ ἑρπετῷ καὶ κνωδάλῳ· οὐ μόνον ἀλλὰ καὶ ἐν τοῖς φυτοῖς τὴν τῆς ζωῆς ἰκμάδα κίνησιν εἶναι ψυχῆς φάσκων, ἣν καὶ ἐν τοῖς ἀνθρώποις ὑπάρχουσαν λέγει. 9. Ἄλλα δὲ ὅσα μυθοποιῶν καὶ διδάσκων φάσκει· τὸν ἐσθίοντα σάρκας ψυχήν φησιν ἐσθίειν τὸν τοιοῦτον, καὶ εἶναι αὐτὸν ἔνοχον τοῦ καὶ αὐτὸν τοιοῦτόν τι γενέσθαι, ὡς εἰ ἔφαγε χοῖρον, χοῖρον αὖθις γενέσθαι ἢ ταῦρον ἢ ὄρνεον ἤ τι τῶν ἐδωδίμων κτισμάτων. διὸ ἐμψύχων οὐ μετέχουσιν οἱ τοιοῦτοι. καὶ ἐάν, φησί, τις φυτεύσῃ ἢ συκῆν ἢ ἐλαίαν ἢ ἄμπελον ἢ συκομορέαν ἢ περσέαν, καὶ αὐτοῦ τελευτήσαντος αὖθις δεσμεῖσθαι αὐτοῦ τὴν ψυχὴν ἐν τοῖς κλάδοις ὧν ἐφύτευσε δένδρων, καὶ μὴ δύνασθαι ὑπερβαίνειν. καὶ εἴ τις, φησί, γήμῃ γυναῖκα, αὖθις αὐτὸν μετὰ 3.30 τὴν ἐντεῦθεν ἀπαλλαγὴν μετενσωματοῦσθαι καὶ γίνεσθαι αὐτὸν γυναῖκα, ὅπως καὶ αὐτὸς γαμηθείη. καὶ εἴ τις, φησίν, ἐφόνευσεν ἄνθρωπον, μετὰ τὴν σώματος ἀπαλλαγὴν αὖθις καταστρέφεσθαι τὴν αὐτοῦ ψυχὴν εἰς κελεφοῦ σῶμα ἢ εἰς μῦν ἢ εἰς ὄφιν ἤ τι τοιοῦτον αὖθις ἔσεσθαι, ὁποίους καὶ ἐφόνευσεν. ἔφασκε δὲ πάλιν ὅτι ἡ σοφία ἡ ἄνωθεν τοῦ ἀγαθοῦ θεοῦ βουλευομένη τὴν ψυχὴν τὴν ἐν ἅπασι διαχυθεῖσαν *-εἶναι γάρ φησιν αὐτὸς καὶ οἱ ἀπ' αὐτοῦ Μανιχαῖοι τὴν ψυχὴν μέρος θεοῦ καὶ ἀπ' αὐτοῦ ἀποσπασθεῖσαν ἐν αἰχμαλωσίᾳ ἀρχόντων τῆς ἀντικειμένης ἀρχῆς τε καὶ ῥίζης κατασχεθῆναι καταβεβλῆσθαί τε ἐν τοῖς σώμασι κατὰ τοῦτον τὸν τρόπον, φησί, διὰ τὸ αὐτὴν βρῶμα ὑπάρχειν τῶν αὐτὴν ἁρπαξάντων ἀρχόντων, καὶ * ἰσχύος παρεκτικὴν τοῖς αὐτοῖς καὶ ἐν σώμασι καταμερισάντων-τούτου ἕνεκα, φησίν, ἡ προειρημένη σοφία τοὺς φωστῆρας τούτους κατέθετο ἐν οὐρανῷ, ἥλιόν τε καὶ σελήνην καὶ ἄστρα, μηχανήν τινα ἐργασαμένη διὰ τῶν δώδεκα στοιχείων ὧν οἱ Ἕλληνες φάσκουσι. καὶ ταῦτα τὰ στοιχεῖα διισχυρίζεται ἀνιμᾶσθαι τὰς ψυχὰς τῶν τελευτώντων ἀνθρώπων τε καὶ τῶν ἄλλων ζῴων, φαεινὰς οὔσας. φέρεσθαι δὲ ἐπὶ τὸ σκάφος· πλοῖα γὰρ θέλει λέγειν ἥλιόν τε καὶ σελήνην· καὶ τὸ μὲν μικρὸν πλοῖον φορτοῦσθαι ἕως ἡμερῶν δεκαπέντε, κατὰ τὴν πλήρωσιν τῆς σελήνης, καὶ οὕτω διαίρειν τε καὶ ἀποτίθεσθαι ἀπὸ πεντεκαιδεκάτης εἰς τὸ μέγα πλοῖον τουτέστι τὸν ἥλιον. τὸν δὲ ἥλιον τὴν μεγάλην ναῦν διαπορθμεύειν εἰς τὸν τῆς ζωῆς αἰῶνα καὶ μακάρων χῶρον. καὶ οὕτως τὰς ψυχὰς τὰς διὰ τοῦ ἡλίου καὶ τῆς σελήνης διαπορθμευθείσας *. ἐπὶ γὰρ τῶν ἐν γνώσει λέγει γενομένων τῆς αὐτοῦ χυδαιολογίας ταύτας καθαρθείσας καταξιοῦσθαι τῆς διαπορθμεύσεως ταύτης τῆς παρ' αὐτῷ μυθοποιηθείσης. πάλιν δὲ ψυχὴν οὐκέτι σῴζεσθαι, εἰ μή τι ἂν τῆς γνώσεως τῆς αὐτῆς μετάσχοι. καὶ πολλή τις ἐστὶν ἡ τῆς ποιήσεως ταύτης τραγῳδία. 10. Ὡς δὲ ταῦτα ἦν οὕτως καὶ ἐν καταλήψει γεγένηται ὑπὸ τοῦ Τύρβωνος τούτων ὁ Ἀρχέλαος, εἰς τὴν ἀντιβολὴν τοῦ ζητήματος ἑτοι3.31 μότατος ὑπάρχων διὰ τὴν περὶ θεοῦ πολυποίκιλον γνῶσιν τοῦ ἀνδρὸς καὶ δι' ἣν προεκέκτητο εἴδησιν, παρὰ τοῦ Τύρβωνος ἀκριβῶς μεμαθηκὼς τῆς περὶ τὸν ἄνδρα γοητείας τὰ πάντα, ἰδοὺ ὁ Μάνης παρεγένετο μεθ' ὧν εἶχε μεθ' ἑαυτοῦ ἀνδρῶν. ἐξ αὐτῆς οὖν καὶ εὐθὺς παρέρχονται εἰς συζήτησιν δημοσίᾳ ἐν