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having become man for our sake, and did He not know the name of the demon before asking? But the divine is accustomed to make the reasons for each case manifest from the mouth of those being questioned. Thus also here, in order to show the terrible nature and the multitude of the demons, He asks the question, so that from their mouth the wonderful work might be revealed. "And the demons were begging him, saying: Do not send us into the abyss, but permit us to enter into the swine. And He permitted them. And the demons went out and entered into the swine and the herd of swine rushed down the steep bank into the sea, and they were lost in the waters." 36. O the great love of God for mankind! How He refutes the lie, and shows the truth to His servants through works and through words and through all His care. For by a work He showed that the soul is not the same in humans as it is in cattle and in animals. For if the same soul existed, for what reason wishing to cleanse one man or to save one soul, that of the demon-possessed man, did He not spare destroying two thousand souls at once? If it were the same, how does He cleanse the one or save the one soul, but permit the demons to enter into the other bodies, or rather souls? Are not the works of the light manifest? Are not these words "worked in light"? Is not the face of truth bright? Are not "all things plain to them that understand, and right to them that find knowledge?" Who, hearing and comparing these things, would not refute Manes stitching together what he should not 3.76 in order to pervert the mind of men from what is? But again the wicked *. For I have heard a certain person arguing thus; when he heard this treatise from us, the beastly man turned and thought that he could do something against the truth of God and putting forward to himself words full of mockery † he thought to contrive true things with falsehood *, and he says: But it was an advantage for the swine to have died; for the souls were delivered from the bodies and were saved. 37. And great is the folly of those who do not see and are blind in their mind, not even taking into their sense of hearing the things spoken by them. For if he considers the deliverance of souls from the body to be salvation at all, the Savior should rather have killed the demon-possessed man, so that the soul might be saved, being delivered from a man's body. Therefore He loved the souls in the swine more than the soul of the man. For by what reason did He not also permit the man to be cast into the sea with the swine and to die, so as to cleanse and save all the souls of both the man and the swine? But we have not seen it thus, but He calls Lazarus on the fourth day from the tomb and raises him and returns him to the world, not causing him wickedness nor doing anything foolish to him. "For He loved Lazarus," says the scripture. The one whom He loved, therefore, how did He make him return in the flesh, if the flesh is evil? And how did He not rather leave the one who had died once and been saved from the body? And let no one think that Lazarus died again immediately. For the holy gospel clearly shows that Jesus was reclining, and Lazarus was reclining with him; but we have also found in traditions that Lazarus was thirty years old at that time, when he was raised. And after the Lord raised him he lived for another thirty years, and thus he departed to the Lord. And having fallen asleep he was laid to rest with a venerable name * just as all are until the hour of the resurrection, when the Only-Begotten is about to, as He promised, restore the body to the soul and the soul to the body, and to give "to each according to what he has done, whether good or evil." 3.77 38-39. For if there were not a resurrection of bodies, from where would the "gnashing of teeth" come? But let not some again say the things of madness, that: "teeth are constructed for us for chewing, what food, therefore, are we going to

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δι' ἡμᾶς ἄνθρωπος γεγονώς, καὶ οὐκ ᾔδει τὸ ὄνομα τοῦ δαιμονίου πρὶν ἐρωτῆσαι; ἀλλὰ εἴωθε τὸ θεῖον ἐκ στόματος τῶν ἐρωτωμένων τὰς προφάσεις ἑκάστης ὑποθέσεως ἐκδήλους παρασκευάζειν. οὕτω καὶ ἐνταῦθα, ἵνα δείξῃ τὸ φοβερὸν καὶ τὸ πλῆθος τῶν δαιμόνων, τὸ ἐρώτημα ποιεῖται, ἵνα ἐκ στόματος ἐκείνων τὸ θαυμαστὸν ἔργον ὑποδειχθήσεται. «καὶ παρεκάλουν αὐτὸν οἱ δαίμονες λέγοντες· μὴ πέμψῃς ἡμᾶς εἰς τὴν ἄβυσσον, ἀλλ' ἐπίτρεψον ἡμῖν ἵνα εἰσέλθωμεν εἰς τοὺς χοίρους. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξῆλθον οἱ δαίμονες καὶ εἰσῆλθον εἰς τοὺς χοίρους καὶ ὥρμησεν ἡ ἀγέλη τῶν χοίρων κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπώλοντο ἐν τοῖς ὕδασιν». 36. Ὦ μεγάλης θεοῦ φιλανθρωπίας. πῶς τὸ μὲν ψεῦδος ἐλέγχει, τοῖς δὲ δούλοις αὐτοῦ τὴν ἀλήθειαν ὑποδεικνύει δι' ἔργων καὶ διὰ λόγων καὶ διὰ πάσης αὐτοῦ τῆς ἐπιμελείας. ἔργῳ γὰρ ἔδειξεν οὐχὶ τὴν αὐτὴν ψυχὴν εἶναι ἔν τε τοῖς ἀνθρώποις καὶ ἐν τοῖς κτήνεσι καὶ ἐν τοῖς ζῴοις. εἰ γὰρ ἡ αὐτὴ ψυχὴ ὑπῆρχε, τίνι τῷ λόγῳ ἕνα μὲν βουλόμενος καθαρίσαι ἢ μίαν ψυχὴν σῶσαι, τὴν τοῦ ἀνθρώπου τοῦ δαιμονῶντος, δισχιλίας ὁμοῦ ψυχὰς ἀπολέσαι οὐκ ἐφείσατο; εἰ ἡ αὐτὴ ἦν, πῶς τὸν ἕνα καθαρίζει ἢ τὴν μίαν ψυχὴν σῴζει, εἰς δὲ τὰ ἄλλα σώματα εἴτ' οὖν ψυχὰς ἐπιτρέπει τοὺς δαίμονας εἰσέρχεσθαι; οὐκ ἔστι δῆλα τὰ τοῦ φωτὸς ἔργα; οὐκ «ἐν φωτί» εἰσιν οὗτοι οἱ λόγοι «εἰργασμένοι»; οὐ τῆς ἀληθείας τὸ πρόσωπον φαιδρόν; οὐχὶ «πάντα λεῖα τοῖς συνιοῦσι καὶ ὀρθὰ τοῖς εὑρίσκουσι γνῶσιν;» τίς ταῦτα ἀκούσας καὶ συγκρίνας οὐκ ἐλέγχῃ τὸν Μάνην καττύοντα ἃ μὴ δεῖ 3.76 εἰς τὸ τὴν διάνοιαν τῶν ἀνθρώπων ἐκ τοῦ ὄντος διαστρέφειν; ἀλλὰ πάλιν οἱ ἀλιτήριοι *. ἀκήκοα γὰρ καί τινος οὕτω διαλεγομένου· ὡς παρ' ἡμῶν ἤκουσε ταυτηνὶ τὴν πραγματείαν, στραφεὶς ὁ κτηνώδης ἐνόμισε μή πῃ ἄρα τι δύναται κατὰ τῆς τοῦ θεοῦ ἀληθείας καὶ χλεύης ἔμπλεα ῥήματα ἑαυτῷ προβαλλόμενος † ἐνόμισε τὰ ἀληθινὰ τῷ ψεύδει * μηχανᾶσθαι, καὶ φησίν· ἀλλὰ διενήνοχε τοῖς χοίροις τὸ τεθνάναι· ἀπηλλάγησαν γὰρ αἱ ψυχαὶ ἀπὸ τῶν σωμάτων καὶ ἐσώθησαν. 37. Καὶ πολλὴ ἄνοια τῶν μὴ βλεπόντων καὶ τὴν διάνοιαν τυφλωττόντων μηδὲ εἰς αἴσθησιν ἀκοῆς τὰ ὑπ' αὐτῶν λεγόμενα λαμβανόντων. εἰ γὰρ ὅλως τὸ ἀπὸ τοῦ σώματος ἀπαλλαγῆναι τὰς ψυχὰς σωτηρίαν ἡγεῖται, ἔδει μᾶλλον τὸν σωτῆρα ἀποκτεῖναι τὸν δαιμονῶντα ἄνθρωπον, ἵνα σωθῇ ἡ ψυχὴ ἀπὸ σώματος ἀνθρώπου ἀπαλλαγεῖσα. οὐκοῦν ἠγάπα μᾶλλον τὰς ψυχὰς τὰς ἐν τοῖς χοίροις ὑπὲρ τὴν ψυχὴν τὴν τοῦ ἀνθρώπου. τίνι γὰρ τῷ λόγῳ οὐχὶ καὶ τὸν ἄνθρωπον μετὰ τῶν χοίρων ἐπέτρεψεν ἐμβληθῆναι εἰς θάλασσαν καὶ ἀποθανεῖν, εἰς τὸ τὰς ψυχὰς ὅλας τοῦ τε ἀνθρώπου καὶ τῶν χοίρων καθαρίσαι καὶ σῶσαι; ἀλλ' οὐχ οὕτως εἴδομεν, ἀλλὰ Λάζαρον μὲν ἀπὸ μνημείου τεταρταῖον καλεῖ καὶ ἐγείρει καὶ εἰς κόσμον ἐπιστρέφει, οὐ πονηρίαν αὐτῷ προξενῶν οὐδέ τι ἀβέλτερον αὐτῷ ἐργαζόμενος. «ἠγάπα γὰρ τὸν Λάζαρον» φησὶν ἡ γραφή. ὃν ἠγάπα τοίνυν, πῶς ἐν τῇ σαρκὶ ἀνακάμψαι ἐποίει, εἴπερ πονηρὰ ἡ σάρξ; πῶς δὲ οὐκ εἴασε μᾶλλον τὸν ἅπαξ ἀποθανόντα καὶ ἀπὸ σώματος σωθέντα; καὶ μή τις νομίσῃ τὸν Λάζαρον εὐθὺς πάλιν τετελευτηκέναι. δείκνυσι γὰρ σαφῶς τὸ ἅγιον εὐαγγέλιον ὅτι ἀνέκειτο ὁ Ἰησοῦς καὶ ὁ Λάζαρος ἀνέκειτο μετ' αὐτοῦ· ἀλλὰ καὶ ἐν παραδόσεσιν εὕρομεν ὅτι τριάκοντα ἐτῶν ἦν τότε ὁ Λάζαρος, ὅτε ἐγήγερται. μετὰ δὲ τὸ ἀναστῆσαι αὐτὸν τὸν κύριον ἄλλα τριάκοντα ἔτη ἔζησε, καὶ οὕτω πρὸς κύριον ἐξεδήμησε. κοιμηθεὶς δὲ ἐκλίθη μετὰ σεμνοῦ ὀνόματος * καθάπερ πάντες ἕως τῆς ὥρας τῆς ἀναστάσεως, ὅτε μέλλει ὁ μονογενὴς ὡς ὑπέσχετο ἀποκαθιστᾶν τὸ σῶμα τῇ ψυχῇ καὶ τὴν ψυχὴν τῷ σώματι, καὶ ἀποδιδόναι «ἑκάστῳ καθὰ ἔπραξεν, ἤτοι ἀγαθὸν ἤτοι φαῦλον.» 3.77 38-39. Εἰ μὴ γὰρ σωμάτων ἀνάστασις ἦν, πόθεν «βρυγμὸς ὀδόντων»; ἀλλὰ μὴ πάλιν τὰ τῆς φρενοβλαβείας τινὲς εἴπωσιν ὅτι· «ὀδόντες ἐπὶ τὸ μασᾶσθαι ἡμῖν εἰσι κατεσκευασμένοι, ποίαν τοίνυν ἐδωδὴν μέλλομεν