On the Morals of the Manichæans.

 St. AUGUSTIN:

 On the Morals of the Manichæans.

 Chapter 1.—The Supreme Good is that Which is Possessed of Supreme Existence.

 Chapter 2.—What Evil is. That Evil is that Which is Against Nature. In Allowing This, the Manichæans Refute Themselves.

 Chapter 3.—If Evil is Defined as that Which is Hurtful, This Implies Another Refutation of the Manichæans.

 Chapter 4.—The Difference Between What is Good in Itself and What is Good by Participation.

 Chapter 5.—If Evil is Defined to Be Corruption, This Completely Refutes the Manichæan Heresy.

 Chapter 6.—What Corruption Affects and What It is.

 Chapter 7.—The Goodness of God Prevents Corruption from Bringing Anything to Non-Existence. The Difference Between Creating and Forming.

 Chapter 8.—Evil is Not a Substance, But a Disagreement Hostile to Substance.

 Chapter 9.—The Manichæan Fictions About Things Good and Evil are Not Consistent with Themselves.

 Chapter 10.—Three Moral Symbols Devised by the Manichæans for No Good.

 Chapter 11.—The Value of the Symbol of the Mouth Among the Manichæans, Who are Found Guilty of Blaspheming God.

 Chapter 12.—Manichæan Subterfuge.

 Chapter 13.—Actions to Be Judged of from Their Motive, Not from Externals. Manichæan Abstinence to Be Tried by This Principle.

 Chapter 14.—Three Good Reasons for Abstaining from Certain Kinds of Food.

 Chapter 15.—Why the Manichæans Prohibit the Use of Flesh.

 Chapter 16.—Disclosure of the Monstrous Tenets of the Manichæans.

 Chapter 17.—Description of the Symbol of the Hands Among the Manichæans.

 Chapter 18.—Of the Symbol of the Breast, and of the Shameful Mysteries of the Manichæans.

 Chapter 19.—Crimes of the Manichæans.

 Chapter 20.—Disgraceful Conduct Discovered at Rome.

Chapter 18.—Of the Symbol of the Breast, and of the Shameful Mysteries of the Manichæans.

65. Lastly, there is the symbol of the breast, in which your very questionable chastity consists. For though you do not forbid sexual intercourse, you, as the apostle long ago said, forbid marriage in the proper sense, although this is the only good excuse for such intercourse. No doubt you will exclaim against this, and will make it a reproach against us that you highly esteem and approve perfect chastity, but do not forbid marriage, because your followers—that is, those in the second grade among you—are allowed to have wives. After you have said this with great noise and heat, I will quietly ask, Is it not you who hold that begetting children, by which souls are confined in flesh, is a greater sin than cohabitation? Is it not you who used to counsel us to observe as much as possible the time when a woman, after her purification, is most likely to conceive, and to abstain from cohabitation at that time, lest the soul should be entangled in flesh? This proves that you approve of having a wife, not for the procreation of children, but for the gratification of passion. In marriage, as the marriage law declares, the man and woman come together for the procreation of children. Therefore whoever makes the procreation of children a greater sin than copulation, forbids marriage, and makes the woman not a wife, but a mistress, who for some gifts presented to her is joined to the man to gratify his passion. Where there is a wife there must be marriage. But there is no marriage where motherhood is not in view; therefore neither is there a wife. In this way you forbid marriage. Nor can you defend yourselves successfully from this charge, long ago brought against you prophetically by the Holy Spirit.

66. Moreover, when you are so eager in your desire to prevent the soul from being confined in flesh by conjugal intercourse, and so eager in asserting that the soul is set free from seed by the food of the saints, do you not sanction, unhappy beings, the suspicion entertained about you? For why should it be true regarding corn and beans and lentils and other seeds, that when you eat them you wish to set free the soul, and not true of the seeds of animals? For what you say of the flesh of a dead animal, that it is unclean because there is no soul in it, cannot be said of the seed of the animal; for you hold that it keeps confined the soul which will appear in the offspring, and you avow that the soul of Manichæus himself is thus confined. And as your followers cannot bring these seeds to you for purification, who will not suspect that you make this purification secretly among yourselves, and hide it from your followers, in case they should leave you?26 [Compare what is said about the disgusting ceremonial of Ischas by Cyril of Jerusalem (Cat. vi.), Augustin (Haeres. xlvi.), Pope Leo X. (Serm. V. de Jejuniis, X. Mens.). These charges were probably unfounded, though they are not altogether out of harmony with the Manichæan principles.—A.H.N.] If you do not these things, as it is to be hoped you do not, still you see how open to suspicion your superstition is, and how impossible it is to blame men for thinking what your own profession suggests, when you maintain that you set free souls from bodies and from senses by eating and drinking. I wish to say no more about this: you see yourselves what room there is here for denunciation. But as the matter is one rather to repress than to invite remark, and also as throughout my discourse my purpose appears of exaggerating nothing, and of keeping to bare facts and arguments, we shall pass on to other matters.