ACTS OF THE DISPUTATION OF S. ARCHELAUS, BISHOP OF CASCHAR IN MESOPOTAMIA, WITH THE HERESIARCH MANES
I. The true treasure, or the disputation held in the city of Carchar in Mesopotamia, with Manippus, Ægialeus, Claudius, and Cleobolus judging. In this Mesopotamian city there was a certain man named Marcellus, who was held to be very famous in his life, his studies, his lineage, and also for his prudence and honesty; he was also wealthy, and what is greatest of all, he was most religiously fearful of God, and always listened with reverence to those things that were said concerning Christ; nor was there any good thing at all that this man lacked; hence he was honored by the whole city, and he himself often rewarded his city with many generosities, giving to the poor, relieving the afflicted, and bringing aid to the troubled. But lest, by the weakness of our words, we should derogate from the virtues of the man, rather than set them forth as they deserve, let it suffice to have said these things; let us come to the work proposed. At one time, when a multitude of captives had been brought to Bishop Archelaus by the soldiers who were keeping camp there, seven thousand and seven hundred in number, no small concern constrained him, because gold was being demanded by the soldiers for their safety; since he could not disregard this, and he was vehemently burning for the sake of religion and the fear of God, he finally hastened to Marcellus and explained the matter. But when the most pious man Marcellus heard this, he did not hesitate at all, but entered his house, preparing the ransoms for the captives, as much as those who had brought the prisoners had demanded; and immediately, with his treasures unlocked, he paid them out, making no distinction at all by number or discretion, so that the gifts might appear more to be generosity than a price. But they, having admired and embraced such immense piety and munificence of the man, and being moved by the astonishment of the deed, were stirred by the example of his mercy, so that many of them were added to the faith of our Lord Jesus Christ, having abandoned the military belt; others indeed, having received scarcely a fourth part of the prices, departed to their own camps; but the rest, having accepted only a little, as much as would suffice for travel, went away.
II. Therefore, these things having been done, Marcellus was very glad, and having summoned one of the captives, a man named Cortynius, he inquired of him the cause of the war, and by what fortune they had been overcome, and bound in the chains of captivity. And he, having been granted the power to speak, began thus: "We, my lord Marcellus, believe in the one true God. But there is a custom among us, handed down by the tradition of our fathers and observed by us to this day: every year, going out of the city together with our wives and children, we beseech the one and invisible God, begging from him rain for our lands and crops; and when we were celebrating this at the usual time and in the usual manner, evening overtook us while we were lingering and fasting, and two things of all most difficult burdened us: fasting and vigils. But around the middle of the night, envious and importunate sleep crept upon us, and with our necks weighed down and relaxed, my head sinking, I struck my forehead against my knees." Now this happened because it is time
A for us to pay the penalty for our deserts under the judgment of God; for perhaps while sinning we were ignorant, or even when acknowledging it, we did not cease. At that hour, therefore, a multitude of soldiers suddenly surrounded us, thinking, as I suppose, that we had sat in wait for an ambush, or that we had any use or interest in battles; and without at all having explored any reason for our gathering, they declared war upon us, not with words, but with the sword. And men who had never learned to do injury to anyone, without any mercy, they wounded with projectiles, pierced with spears, and slaughtered with blades. And they killed thirteen hundred of our men, and wounded five hundred. But when day dawned, they led those of us who survived here as captives, nor even then did they grant us any mercy; for they drove us before their horses, goaded by the lashes of spears, and pushed by the breasts of the horses. And this continued, for those who had the strength to endure; but many fell and breathed their last before the eyes of their cruel masters. Mothers, B exhausted, allowed their infants, who were hanging at their breasts, to fall to the ground, their arms being let go out of weariness, while they were harassed by the threats of their pursuers; and every age of similar condition, conquered by exhaustion and broken by famine, collapsed to the ground. The proud soldiers, however, enjoyed this most bloody spectacle of the falling as if it were some pleasure, when they saw some failing and lying on the ground; in others, exhausted by the heat of thirst, they watched even the passage of their voice being obstructed as the moisture of their tongue dried up; they saw others, with their eyes turned behind them, groaning at the deaths of their expiring infants; while these infants called out to their unhappy mothers with wailing, and they, driven by the bitterness of their captors, to whom alone it was permitted to act freely, responded with groans; if any of them indulged their own bowels too tenderly, they chose for themselves the lot of death on a par with their children; but those who were able to have any endurance were led captives thus far. So, three days having passed, when we had not taken any rest even at night, we were brought to this place, in which, concerning what has happened since these events, you yourself know better.
III. Having heard these things, the most pious man Marcellus was moved to many tears, having pity on so many and such various misfortunes; but without delay, he prepared food, offering services with his own hands to those exhausted, imitating our father Abraham the patriarch, who, when he formerly received angels as guests, did not order his house-born servants to bring a calf from the herds; but he himself, old as he was, carried it upon his shoulders, and by himself placed the prepared food with his own hands before the angels. Marcellus, performing a similar service, C ordered them to be reclined at the banquet, and with seven hundred tables set, he refreshed everyone with great joy, so that those who had been able to survive might take oblivion of their labors, and be made forgetful of all their misfortune. But when the fifteenth day was passing, with Marcellus supplying everything in abundance to the captives, it pleased him to give them all the opportunity of returning to their own, except those whose care for their wounds detained them, to whom proper remedy was applied, and he ordered the others to depart to their own. But to all these things Marcellus added acts of piety that were greater: for he proceeded with a very large band of his own men to bury the bodies of those killed on the journey, and everything he was able to find, he committed to burial as was worthy: which duty having been completed, to Charran D he permits those who were able to return to their homeland, with travel provisions very generously prepared. But indeed the report of this deed added an immense heap to the rest of the good deeds of Marcellus; for throughout all that region a huge fame ran about concerning the piety of Marcellus, so that very many from diverse cities burned with the desire of seeing and knowing the man, and especially those who had not previously had the means to bear poverty, to all of whom the distinguished man ministered most indulgently, having imitated the examples of the old Marcellus, so that everyone said that there was no one more eminent in piety than this man. But also all the widows believing in the Lord ran together to him; and the weak also presumed from him a most certain help for themselves, and indeed all the orphans were nourished by him, and his house was called a hospice for pilgrims and the poor; but above all these things, he maintained the care of the faith excellently and singularly, building his heart upon an immovable rock.
IV. Therefore, when fame concerning him was scattered most often in diverse places, it even carried the miracle across the Stranga river into the region of the Persians, in which a certain Manes was staying; who, when word of this kind of man was brought to him, pondered many things with himself, how he might ensnare him in the snares of his doctrine, hoping that Marcellus could become an asserter of his dogma. For he presumed that he could occupy the entire province if he could first have subjected such a man to himself; in which double thought his mind seethed, whether he should go to him himself, or first try to attack him with letters; for he feared lest by an unforeseen and sudden entry some evil might arise for him; at last, yielding to more crafty plans, he decided to write, and having summoned one of his disciples, Turbo by name, who had been instructed by Adda,
he commanded him to depart and deliver it to Marcellus. Turbo took the letter entrusted to him by Mane and completed the whole journey in five days. He used a swift pace, in which the aforementioned Turbo suffered much labor and trouble; for whenever he arrived as a traveler at a lodging place—dwellings which the most hospitable Marcellus had provided—when he was questioned by the keepers of the inns as to who he was and by whom he had been sent, he would say: "I am indeed a Mesopotamian, and I come from Persia, sent by Manichaeus, the teacher of the Christians." But they did not know [him]. B C D
THE LETTER OF MANI
MANICHAEOUS, Apostle of Jesus Christ, and all the saints and virgins who are with me, to Marcellus, my most beloved son, grace, mercy, and peace from God the Father and our Lord Jesus Christ. May the right hand of light preserve you from the present evil age, and from its ruin, and from the snares of the evil one. Amen.
Having perceived your immense love for me, I greatly rejoiced; but regarding your faith, not being according to right reason, I was distressed. Wherefore, having been sent for the correction of the human race, and sparing those who have surrendered themselves to deception and error, I deemed it necessary to send these letters to you, first for the salvation of your own soul, then also of those who are with you, so that you might not have an undiscerning mind, as the leaders of the simpler folk teach, saying that good and evil originate from the same source, and introducing one beginning. They do not distinguish, nor do they separate darkness from light, and good from bad and base, and the outward man from the inward, as we have said before; but they do not cease to mingle and confuse one with the other. But you, O son, do not, like many men, irrationally and simply mingle both without discerning, nor attribute to the God of goodness
A nor let it be ascribed to the God of goodness. For they refer the beginning and the end, and the father of these evils, to God, the end of whom is near to a curse. [Heb. vi, 8] For they do not believe in those things mentioned in the Gospels of our Savior and Lord Jesus Christ, that a good tree cannot bring forth evil fruits, nor can an evil tree bring forth good fruits. And I am greatly astonished by how they dare to call God the maker and creator of Satan and his evil works. And I would that their vain labor had stopped here, and that they had not said that Christ, our One-begotten who came down from the bosom of the Father, was the son of a certain woman, Mary, and that he was born from blood and flesh and the other filth of women! And so that I do not, by writing many things through this letter, drag out your patience to great length of time—since I do not possess natural eloquence—it suffices to have said these things. But you shall know everything when I am present with you, if indeed you are still concerned to spare your own salvation; for I am not casting a snare upon anyone, as the most foolish of many men do. Understand what I say, most honorable son.
VI. This letter having been read, Marcellus received the bearer of the letters most obsequiously into his B hospitality; but Archelaus, not gladly embracing what had been read, gnashed his teeth like a lion in a cage, longing for the author of the letter to be delivered to him, whom Marcellus persuaded to remain quiet, promising himself to procure the man's presence. Marcellus therefore decided to write back to what had been written, a letter containing these things:
MARCELLUS
A well-known man to Manichaeus, who is indicated by letter, greeting. C I have received the letter written by you, and I received Turbo with my accustomed kindness, but I have by no means understood the sense of your words; unless perhaps you, being present, explain each thing to us in words, just as you promised by letter. Farewell.
He delivered this letter, sealed, to Turbo to be returned to him from whom he had first brought it; but he was altogether reluctant to return to him, mindful of the labors of the journey, and D he asked for another to be directed in his place, denying that he would ever return to him, or that he would have any communion with him; but Marcellus, having summoned one of his boys, Callisto by name, ordered him to set out; who, delaying nothing, sets out immediately: and after three days he arrived at Manes, whom he found in a certain castle of Arabion, and delivered the letter to him; and when he had read it, he rejoiced that he had been invited by Marcellus, and without delay entered upon the journey; yet, sensing that the hesitation of Turbo was not prosperous, he traveled to Marcellus as if on a planned journey. Turbo, however, was not moving away at all from Marcellus’s house, nor did he cease from the conversation of bishop Archelaus: for both of them were inquiring very studiously into the studies of Manichaeus, wishing to know who he is, from where, or what word he brings. But he related everything clearly, repeating and explaining concerning his faith in this manner:
A VII. If you wish to learn the faith of Manes from me, listen briefly. He worships two unborn gods, existing from themselves, eternal, one opposed to the other; and he introduces one as good and the other as evil, assigning the name of light to the one and darkness to the other. He says that the soul which is in men is a part of the light, but the body and the creation of matter belong to the darkness. And he calls the mixing, or tempering, of these to have occurred in this way, likening the two to this example: As if there were two kings warring against each other, being enemies from the beginning, each having his own domains; but when the darkness had happened to advance from its own borders, it joined battle with the light. And when the good Father perceived that the darkness had arrived at His land, He brought forth from Himself a power, called the Mother of Life, and she in turn brought forth the first man, the five elements. These are: wind, light, water, fire, and matter. And having put these on, as toward the preparation of war, he descended below and fought against the darkness. But the princes of the darkness, fighting against him, consumed part of his armor, which is his soul. Then the first man was grievously afflicted down there by the darkness, and had not the Father heard him when he prayed, and sent another power brought forth by Him, called the living Spirit, B and had He not descended and given him His right hand and brought him up from the darkness, the first man would long ago have been in danger of being held fast. From that time, therefore, he left the soul down below; and for this reason the Manichaeans, if they meet one another, give their right hands to each other for the sake of a sign, as having been saved from darkness; for he says that all heresies are in the darkness. Then the living Spirit created the world, and He Himself, having put on three other powers, descended, brought up the princes, and crucified them in the firmament, which is their body, the sphere. Then again the living Spirit created the luminaries, which are the remains of the soul, and so caused the firmament to revolve; and again He created the earth in eight forms. And the Omophorus carries it below, and when he grows weary in carrying, he trembles, and causes an earthquake C at a time other than that appointed. For this reason the good Father sent His Son from His bosom into the heart of the earth, and into the
A inner parts of it, in order to restrain him, as was right. For as often as an earthquake is caused, it happens through his trembling from the labor, or from his transferring the weight from one shoulder to the other. Then, therefore, even the matter itself created from itself plants or germs; and when these had been stolen by certain princes, he summoned B all the primary princes and took from them individual virtues, and he made this human being according to the likeness of that first human, and joined the soul into him. This is the account of the mixture.
VIII. But when the living Father saw the soul being afflicted in the body, because He is compassionate and merciful, He sent His beloved Son for the salvation of the soul; for on account of this cause, and for the sake of the Omophoros, He sent Him. And the Son, coming, transformed Himself into the likeness of a human; and He appeared C indeed to humans as a human, while not being a human, and humans supposed Him to have been born. When therefore He had come, He fashioned a certain machine for the salvation of souls, that is, He set in place a wheel having twelve urns, which wheel is turned by this sphere, drawing up the souls of the dying, and which the greater luminary, that is, the sun, cleanses with its rays and delivers to the moon, and thus the disk of the moon is filled, which to us is so called. For he calls these two luminaries ships or transporter-boats; and when the moon has been filled, it transports the souls to the eastern part, and thus it makes an D *apocrusin* (that is, an unloading); it suffers a loss when it has been relieved of its load, and the boat is filled again, and again emptied, while souls are drawn up through the urns, until it frees its own proper portion of souls. He asserts that every soul and every animal that moves draws a portion from the substance of the good Father. When, therefore, the moon has delivered the load of souls which it carries to the aeons of the Father, they remain in the column of glory, which is called the Perfect Man.
A This man, however, is a column of light, for it is filled with pure souls, and this is the cause of the salvation of souls; but the cause of death for men is this: a certain Virgin, beautiful and adorned, very persuasive, attempts to despoil the princes who have been brought up in the firmament by the living Spirit and crucified. As she appears to the males, she seems a beautiful female; to the females, she shows a handsome and desirable youth. But the princes, when they see her adorned, are driven by the sting of love, and since they cannot attain her, they are terribly inflamed, their mind being snatched away by erotic desire. When, therefore, they are running after her and the Virgin suddenly becomes invisible, the great prince produces clouds from himself, so that he may darken the whole world in his anger; and when he is greatly distressed, just as a man sweats after labor, so this prince sweats from his tribulation, and his sweat is the rain. And also, if the prince of the harvest is despoiled by the Virgin, he pours a pestilence over the whole earth, so that he may put men to death; for this body is called a world, in the likeness of this great world, and all men who are below have roots connected to those above. When, therefore, he is despoiled by the Virgin, he begins to cut the roots of men, and when their roots are cut, then a pestilence begins to occur, and thus they die. And if he shakes the parts above the root with pain, an earthquake occurs and follows, with the Omophoros being shaken as well; this is the cause of death.
B I will also tell you this, how the soul is transferred into five bodies. First, a small part of it is purged; then it is transferred into the body of a dog, or a camel, or another animal. But if the soul has committed murder, it is transferred into the bodies of elephant-sufferers; but if it is found to have cut the harvest, it is transferred into the mute. The names of the soul are these: mind, sense, prudence, thought, reason. But the reapers, whosoever they are who reap, are likened to those who exist from the beginning in darkness, when they ate of the panoply of the first man. Therefore, it is necessary for them to be transferred into grass, or into beans, or into C IX. I will tell you, moreover, how souls are also transferred into other bodies. In this, first, a little part of it is purged; then it is transferred into a dog, or into a camel, or into the body of another animal. But if the soul has committed homicide, it is transferred into the bodies of those suffering from elephantiasis; but if it has cut the harvest, into the mute. These are the names of the soul: mind, sense, prudence, intellect, thought. But the reapers who reap the harvest are compared to the princes who, having originated from matter, are in the darkness from which they have eaten—
A that is, the stalk, or the vegetables, to be reaped and mowed. And if anyone again eats bread, it is necessary that he himself also be eaten, having become bread. If anyone kills a chick, he will be a chick. If anyone kills a mouse, he will be a mouse. If any-one again is rich in this world, and when he departs from his tabernacle, it is necessary for him to be transmuted into the body of a beggar, so that he may walk about and beg, and after these things he will go into eternal punishments. Since therefore this body is of the princes and of matter, it is necessary for him who plants a persea tree to pass through many bodies, until that persea tree is cut down. But if anyone builds a house for himself, he will be scattered into all bodies. If anyone washes himself in water, he wounds his own soul; and if anyone does not provide sustenance to his elect, he will be punished for generations, and will be transmuted into the bodies of catechumens until he offers many acts of piety; and for this reason, if there is anything most excellent in foods, they offer it to the elect. And when they are about to eat bread, they pray first, saying this to the bread: "Neither did I reap you, nor did I harvest you, nor did I crush you, nor did I cast you into an oven; but another did these things and brought you to me, and I eat you innocently." And when he has said these things to himself, he who brought it to him replies: "I have prayed for you"; and thus that one departs. For just as I told you a little while before, if anyone reaps, he will be reaped; so if anyone puts grain into a mill, he himself also will be cast into the mill, or if anyone kneading will be kneaded, or if anyone has baked bread he will be baked; and for this reason it is forbidden for them to do work. And again, they say that there are some other worlds, besides this one which we see, to which the luminaries of this world, when they set here, arise. And they say that if anyone walks on the earth, he harms the earth, and whoever moves his hand harms the air, because the air is the soul of men, and of animals, and of birds, and of fishes, and of creeping things. And if anyone is in the world, I said to you, that this body is not from God, but is of matter and of darkness, and therefore it must be obscured B C D.
A X. But the Paradise which is called the world, and the trees which are in it, are desires and other seductions which corrupt the thoughts of those men. That tree which is in paradise, and by which good is known, is Jesus himself, and the knowledge of him which is in the world; which, whosoever has received, discerns good from evil. The world, however, is not itself of God, but was fashioned in part from matter, and therefore everything is destroyed. But that which the rulers stole from the first man is that which fills the moon, which is daily purified by the world; and if a soul departs which has not known the truth, it is surrendered to demons that they may tame it in the gehenna of fire; and after the discipline it is transfused into other bodies, that it may be tamed, and so it is cast into that great fire until B the consummation.
Concerning the prophets who are among you, he says thus: That it is a spirit of impiety, or of iniquity, of those darknesses which ascended from the beginning, by whom they, being deceived, did not speak in truth; for that prince blinded their minds; and if anyone follows their words, he shall die for ever, bound within the mass, because he has not learned the knowledge of the Paraclete.
But he commanded his elect alone, who are not more than seven in number, that when they ceased eating, they should pray, and pour upon their head oil, exorcised by many names for the confirmation of this faith; but the names he did not reveal to me; for only those seven use these names. C And again, that which among you is the precious and great name Sabaoth, he says is the nature of man, and the father of desire; and therefore, he says, the simpler ones worship desire, accounting it as God. And concerning Adam, how he was created, he speaks thus, that he who said, "Come, and"
let us make man after our image and our likeness," A according to the form which we see, is the prince who says these things to his fellow princes: that is, "Come, give me of the light which we have received, and let us make man according to the form of us princes, according to which we see, which is the first man." And thus they created man. They likewise created Eve, giving her of their desire, in order to deceive Adam; and through these things the fashioning of the world came about from the creation of the prince.
XI. But as for God, he says that He has no part with this world, nor does He rejoice over it, because from the beginning He was despoiled by the princes, and tribulation arose for Him. On account of this, He sends, and day by day steals back His own soul from them through these luminaries, the sun and the moon, by which the whole world and every creature is carried off. B But he says that he who spoke with Moses and the Jews and the priests is the prince of darkness; so that Christians, and Jews, and the Gentiles are one and the same, worshipping the same God; for he seduces them by his own desires, not being the God of truth. For this reason, then, all who hope in that God—He who spoke with Moses and the prophets—must be bound with him, because they did not hope in the God of truth; for he spoke with them according to his own desires. But after all these things, at the end, he says, as he himself wrote: "When the Elder shall have made manifest his image, then the Omophorus C shall cast off the earth from himself, and so that great fire shall be released, which shall consume the whole world. Then again they shall release the soul, which is cast into the midst of the new age, so that all the souls of sinners may be bound forever." But these things shall come to pass when the Statue comes. And all the projections, Jesus, who is in the little D ship, and the Mother of Life, and the twelve steer-
A governors, and the virgin of light, and the third elder. Wherefore the living Spirit is also employed in the major ship, and the wall of that great fire, and the wall of wind and of air and of water, and of the living interior fire, all of which will dwell in the moon until fire consumes the whole world; in how many years, however, I did not learn. And after these things there shall be a restoration of the two natures; and the princes shall dwell in their lower parts, B but the Father in the higher ones, receiving what is His own. And all this teaching he handed down to his three disciples, commanding each of them to journey into the regions of the world. And Addas received the parts of the East by lot; Thomas indeed took the lands of the Syrians; Hermas surely set out for Egypt; and until this day they dwell there, wishing to establish the foundation of this dogma.
XII. (49) When Turbo had said these things, Archelaus was vehemently inflamed; but Marcellus was not moved, expecting God, a help to his truth: but Archelaus had care for the people, C as a shepherd for his sheep, when snares are being prepared by wolves. Therefore Marcellus filled Turbo with many gifts (51), and commanded him to reside in the house of the bishop Archelaus (52). But on that very day Manes arrived, bringing with him youths and chosen virgins to the number of twenty-two (53) at once: and first of all he was seeking Turbo (54) before the doors of Marcellus; and when he had not found him, he entered the hall to greet Marcellus. Upon seeing whom, he was amazed firstly at the garments of his habit; for he had a type of footwear D which is wont to be commonly called "four-soled" (55); but his mantle was varied, as if of the appearance of a peacock; and in his hand (56) he held a very strong staff of ebony wood (57); and he was carrying a Babylonian book under his left wing; he had also covered his legs with breeches of a different color, of which one was red, the other was as if of a leek green color: but his countenance (59) seemed as that of an old Persian artificer and leader of wars (60). Therefore Marcellus immediately sends for Archelaus, who, having arrived quickly at his word, entered.
A And he was urged in his own mind by the very demeanor and appearance of the man, and especially indeed by what he had known through the report of Turbo; and he had pondered the secret matter within himself, and had arrived diligently prepared. But the most prudent Marcellus, all eagerness for contention set aside, decides to hear both sides, having invited the leading men of the city; from whom he chose as judges four men, Gentiles by religion, whose names are these: Manippus, most skilled in the art of grammar and the discipline of rhetoric; Ægialeus, B a most noble archiatrist and highly learned in letters; and Claudius and Cleobolus, two brothers, eminent rhetoricians. A magnificent assembly is therefore convened, such that the house of Marcellus, which was immense, was filled by those who had been called to hear. And when those who proposed to speak against one another had stood in the sight of all, then those chosen judges sat down higher than everyone else, and the beginning of speaking was given to Manes. Silence therefore having been made, he addressed them first in this manner:
XIII. C "I, brethren, am indeed a disciple of Christ, but an apostle of Jesus; but because of the excessive kindness of Marcellus, I have hastened to be present, so that I might instruct him in how one ought to observe the manner of divine religion, lest, just as mute animals that lack understanding perceive not what they do, so also Marcellus, who now has brought himself under subjection, as if a captive, to the doctrine of Archelaus, be struck at the last to the loss of his soul, since he has had no further ability to prepare the observance of divine worship. But I know and am certain that, once Marcellus is corrected, you all may also be saved; for your city hangs suspended upon his judgment. But if vain presumption is cast off by each one of you, and those things which shall be said by me are heard with a love of truth, you shall receive the inheritance of the future age, the kingdom of heaven. For I am indeed the Paraclete, who was foretold to be sent by Jesus, 'to convict the world of sin and of injustice' (John XVI, 8). Just as Paul, who was sent before me, said that he 'knew in part and prophesied in part,' reserving for me that which is perfect, so that I might destroy that which is in part. Accept therefore a third testimony, that I am an apostle chosen by Christ, and if you wish to accept my words, you will find salvation; but if you are unwilling, eternal fire awaits to consume you. For just as Hymenaeus and Alexander were delivered unto Satan, that they might be taught not to blaspheme, so also you shall all be delivered to the prince of punishments, for the fact that you have laid hands upon the Father of Christ, while you say that He is the cause of all evils, the founder of injustice, and the creator of all iniquity, producing from the same fountain sweet and bitter water: which is in no way possible to be done or understood. For whom is it proper to believe? These masters of yours, who feed upon flesh and enjoy most affluent delights; or our Savior Christ Jesus, saying, as it is written in the book of the Gospels: 'A good tree cannot bring forth bad fruit, neither can a bad tree bring forth good fruit' (Matt. VII, 18); and in another place, He confirms the devil to be a 'liar and a murderer from the beginning' (John VIII, 44); and again, that the desire had been for darkness, to pursue that which had been brought forth from the beginning as the Word, and the enemy of man, the sower of tares, and the prince of this world, the god, D who blinds the minds of men, that they might serve in the Gospel of Christ? Is that God good, who does not wish His own men to be saved? And, that I may not revolve many other things and waste space of time, deferring the time of true doctrine, let these things suffice to have said, and let me return to the point, to show competently that the doctrine of these men is absurd, and that nothing is to be ascribed to God and Father of our Lord and Savior, but that we must accept Satan as the cause of our evils: for it is upon him that it is to be thrown back, because all evils of this kind are generated by him. But even those things which are written in the prophets and the law are nonetheless to be ascribed to him; for it is he who spoke then in the prophets, suggesting to them many ignorances about God, and temptations, and concupiscences. But they also show him to be a devourer of blood and flesh; all of which things pertain to him, Satan, and to his prophets, which he wished to transform into the Father of Christ, and to write a few things which are true, so that through these even the rest which are false might be believed. Whence it is good for us to accept nothing at all from all things that have been written down to John, but to embrace only the kingdom of heaven evangelized from his days: for they have mocked themselves, introducing ridiculous and ludicous things, by certain tiny words shadowed in the law, ignorant that if good things are mixed with bad, even those things which are good are exterminated by the corruption of the bad. And if there is indeed any one who could..."
show that the law holds the right, it ought to be kept; but if he shows it to be evil, it must be put away and cast out, since it contains the formed ministry of death, which covered the glory of the face of Moses and destroyed it. It is therefore not without peril A for any of you to teach that the New Testament is on a par with the law and the prophets, as if they were one, since the instruction of our Savior renews itself from day to day, while that former thing, growing old and decaying, is near to destruction. This is manifest to those who are able to exercise discernment; for just as when the branches of a tree have withered, or the trunk no longer bears fruit, they are cut away—and when the members of the body have become corrupted, they are amputated: for the virus of corruption is poured from the members through the whole body, and unless the disease receives a remedy through the diligence of the physician, the whole body is vitiated; so too, those who receive the law, if you do not know whose it is, will lose your souls along with your salvation. For the law and the prophets were until John the Baptist, but from John the law of truth, the law of promises, the law of the heavens, a law new to the human race, is proclaimed. Indeed, so long as there was no one who could show you the most true knowledge of our Lord Jesus, you had no sin; but now you both see and hear, and yet you wish to go into ignorances, so that you might again build up the law which has been destroyed and left behind, just as Paul—who is held by you to be most approved—says in a certain epistle of his in this manner: “For if I build again those things which I destroyed, I make myself a transgressor.” He says this, however, judging them as Gentiles, because they were under the elements of the world, before the fullness of faith had come, while they were still believing in the law and the prophets.
XIV. The judges said: If you have anything further that is clearer, speak of the manner of your doctrine and the title of your faith. Manes said: I declare that there are two natures, one good and the other evil; and that the one which is good dwells in certain parts, while this world—as well as everything that is in it—is evil, placed as though it were a prison within a part of the malignant one, just as John says: “The whole world lies in wickedness,” and not in God. B Therefore, we said that there are two places, one good, and the other which is outside of it, so that, having space in these, it could take into itself the creature of the world. For if C we say that there is a monarchy of one nature, and that God fills all things, and that there is no place outside of Him, who will be the receiver of the creature? Where is the gehenna of fire? Where are the outer darknesses? Where is the weeping? Shall I say that these are in Him? Far be it! Otherwise, He Himself would be tormented equally in them. Do not hold these sentiments, whoever of you has care for your own salvation; for I will tell you an example so that you may understand more fully. The world is one vessel; since the substance of God has filled this entire vessel, how can anything more now be placed into the same vessel? If it is already filled, how will it receive what is being put in, unless some part is emptied out of the vessel? Or what profit will there be in what is emptied out, when there is no place for it? Where is the earth? Where is the heaven? Where is the abyss? Where are the stars? Where are the thrones? Where are the powers? Where are the princes? Where is the outer darkness? Who is he who laid the foundations of these, and where? No one can say, unless he perhaps blasphemes. But how could He even create creatures if matter were not subsistent? For if they came from non-existent things, it would follow that these visible creatures should be better and full of all virtues. But if there is malice in them, and death, and corruption, and everything which is contrary to the good; how do we say that they were made from another nature? But if you consider how the sons of men are begotten, you will find that the Lord is not the creator of man; but rather another, who is himself also of an unbegotten nature, whose founder is no one, nor creator, nor factor, but whose sole malice brought forth such a one as he is. There is therefore, among you humans, an intermingling with your wives, descending from an occasion of this kind. When any one of you has been satiated with carnal and other foods, then there arises in him the incitement of concupiscence, and in this way the fruit of begotten children is increased—not by any virtue, nor by philosophy, nor by any other intellect; but solely out of the satiety of foods, and libido, and fornication. And how will anyone tell me that our father Adam was made to the image and likeness of God, and is similar to Him who made him? How are all of us who are generated from him similar to him? Nay, rather, on the contrary, we have many forms, bearing the effigy of different countenances? How true this is, I will demonstrate to you in parables. Consider for me someone wishing to sign a treasure or something else, and having taken wax or clay, desiring the seal of his own countenance which
A bears, to express it; for if another also expressed the figure of his countenance in the same way, would not a similar seal appear? Not at all, even if you are unwilling to acknowledge what is true. But if we are not similar in the seal, but there is a difference between us, how is it not proven that we are a creation of principles and of matter? For according to their form, and their likeness, and their image, we also appear as a diverse form. But if you wish to learn about that mixture which was made from the beginning, and how it was made, I will explain.
XV. The judges said: It is not asked first how the first mixture was made, unless the rationale is first given that there are two natural principles. For when it has become clear that there are two unbegotten [natures], then the rest also will gain credence, even if some part should not grant assent: for the power to judge having been permitted to us, we shall say what has become clear to our opinion. Let us, however, give Archelaus the opportunity to speak to these things, that having compared what has been said by both, we may be able to render a judgment for the truth. Archelaus said: Although the intention of the adversary is full of huge audacity and blasphemy. Manes said: Hear, judges, what he has said, the adversary? Therefore there are two things. Archelaus said: This man seems to me full more of insanity than of prudence, who moves a controversy with me today because I said "of the adversary," but the objection has been removed from you in a brief remark, even if indeed you thought from this that I would affirm that there are two natures. You are present bringing forth huge doctrine; for neither of the things you assert stands. For he who is an adversary not by nature, but by purpose, having been made a friend, can cease to be an adversary, and thus when one of us has agreed with the other, both will appear as one and the same; which cause indicates that rational creatures have been permitted free will, whence they also receive conversions, and therefore they cannot be unbegotten natures B. What then do you say? Are these two natures inconvertible, or convertible, or is one of them converted? But Manes hesitated, not finding a response; for he was looking at the fact that it would be concluded from both [alternatives], retracting: Because if I say that they are converted, he will answer me that which is written in the Gospel about the trees; but if I deny that they are convertible, the state and cause of the mixture necessarily will be sought. Meanwhile, Manes answered: They are both inconvertible, in so far as concerns contraries: but convertible, in so far as concerns their own properties. Archelaus said: You seem to me to be delirious, and forgetful of your own propositions; and not even to recognize the powers or qualities of the words which you have learned. For you do not recognize what conversion is, nor what the unbegotten is, or what duality is, nor what the past, or what the present, or what the future might be, just as I have noticed from these things which have been said by you now. For you affirmed that each nature is inconvertible, in so far as it concerns contraries; but convertible, in so far as it concerns its own properties. But I say that he who is turned in his own properties does not depart from himself, but is in those things in which he is always inconvertible; but he who receives convertibility, this one having been made outside of his own properties, has arrived at alien ones.
XVI. The judges said: Convertibility transfers the one to whom it happens into another; as if we should say, a Jew, if he wishes to become a Christian, or if a Christian wishes to be a gentile, this species is of convertibility, and is a cause. But if a gentile, while he remains in all his own properties, and offers sacrifices to his gods, and serves the temples following custom, as long as he persists in his own things, and makes progress, can it be said that he is converted? What therefore do you say? Do they receive convertibility or not? And as Manes hesitated, Archelaus said: If indeed he says that both natures are convertible, what is it that prevents us from opining that they are one and the same? For if they are inconvertible, there is no distinction in these natures which are similarly inconvertible and similarly unbegotten, nor is one of these recognized as good or evil. But if they are convertible, it can clearly come to pass, both that the good is made evil, and the evil good. For if this outcome is possible, why do we not say there is one unbegotten, which it is more worthy to understand according to the reason of truth? For it is necessary to look at how that evil one was from the beginning, or against whom he exerted malice before the constitution of the world. When heaven had not yet existed, and the earth did not yet subsist, not man, not animal; against whom was he exerting malice? Whom was he oppressing unjustly? Whom did he spoil and kill? But if you should say that he became evil for his own, in no sense...
A without doubt is it shown that he is of a good nature. But if they, too, are all evil, how can Satan cast out Satan? You are trapped by your own speech, and you turn it around B to say that the Good has suffered violence from the evil. But this, too, is not without danger for you to say, that the light was overcome; for what is overcome has ruin close at hand. What does the divine word say? "For who can enter into a strong man’s house and spoil his goods, except he first bind the strong man?" (Mark III, 27). But if you should say that he became evil for men, and from that fact demonstrated the signs of his malice: then before this he was good, and he admits of change from the fact that he is found to have become evil for the sake of the created man. But finally, let him say what evil is, lest by chance he only defends or affirms a name. But if it is not the name of evil, but the substance, let him explain to us the fruits of this malice and wickedness, since the nature of a tree is never recognized without its fruit (Matt. VII, 18).
XV. Manes said: Let it be settled with you first that there is another root of evil, which God did not plant, and then I will tell you its fruits. Archelaus said: Reason does not seek this; for I will not agree with you that there is a root of that evil tree, of whose fruits no one has ever tasted. Just as if someone wishes to buy something; if he does not learn through tasting first whether the species is dry or liquid, he does not offer money; so neither will I agree with you that there is an evil and worst tree, unless the quality of its fruits is first manifested: for it is written that the tree is known by its fruits (Ibid. 16). Tell us then, O Manes, what is the tree which is called evil, what fruit it brings forth, or what is its nature, and what power it has, so that we may believe you that the root of this tree itself is also such? Manes said: A root indeed evil, an arbor worst, its growth not from God; but the fruits are fornications, adulteries, homicides, avarice, and all the evil acts of that evil root. Archelaus said: So that we may believe that these are the fruits of that evil root, offer the taste of them to us; for you have pronounced the substance of this tree, whose fruits are produced according to their own likeness, to be unbegotten. Manes said: This very injustice which is among men bears witness, and avarice [bears witness] to the taste of that evil root. Archelaus said: Therefore, as you said, these iniquities which are performed by men are the fruits of this tree. Manes said: So clearly. Archelaus said: If these are the fruits, that is, the evil acts of men, then the men themselves will hold the place of the root and the tree; for you pronounced that humans themselves bear fruits of this kind. Manes said: I do so say. Archelaus said: You say it ill, "I do so say"; for you do not say it that way, otherwise when men should cease to sin, the tree of malice would appear fruitless. Manes said: It is impossible B that you say; for if one should cease, or another, or many; but others would do this. Archelaus said: If it is altogether possible for one, or another, or many, as you say, not to sin, it is possible for all to do this; for all men are of one creator, and of one mass; and lest I follow uselessly through inanities, I shall exclude with certain prescriptions those things which you have irregularly brought forth. You say the fruits of an evil root and an evil tree are the acts of men, that is, fornications, adulteries, perjuries, homicides, and other things similar to these? Manes said: Yes. Archelaus said: Therefore, if the human race should happen to disappear from the face of the earth, so that they could no longer sin, the substance of this tree would perish, bearing no more fruit. Manes said: And when will what you say come to pass?
Archelaus said: Because I do not know what is to happen, for I am a man; yet I will not leave this discourse undiscussed. What do you say of the human race, is it unbegotten, or is it a creation? Manes said: It is a creation. Archelaus said: If man is a creation, who is the father of adultery, and fornication, and the other things like them? Whose fruit is this? Before man was made, who was there who would fornicate, or commit adultery, or perpetrate homicides? Manes said: But man, shaped from an evil nature, it is manifest that he himself is the fruit, even if he sins, even if he does not sin: whence the name of men and the genus is once and for all of such a kind, even if he has done just or unjust things. Archelaus said: But let us make mention of that matter also. If he himself, as you say, made man evil, why does he exercise malice against him?
XVII. Manes said: Let it be consistent among you first, that there is another root of evil, which God did not plant, and then I will tell you its fruits. Archelaus said: Reason does not seek this; nor will I assent to you that there is a root of that evil tree, of whose fruits no one has ever tasted. Just as if one wishes to buy anything; unless he learns by tasting first, whether the species is dry or liquid, he does not bring out the money; so neither will I assent to you that there is an evil and worst tree, unless the quality of its fruits has been manifested: for it is written that the tree is known by its fruits (Ibid). Tell us then, O Manes, the tree which is called evil, what fruit C it brings forth, or of what nature it is, what power it has, so that we may believe you, that the root of the tree itself is also such? Manes said: The root indeed is evil, the tree is worst, [but its] growth is not from God; the fruits, however, [are] fornications, adulteries, homicides, avarice, and all evil acts of that evil root. Archelaus said: That we may believe you, that these are the fruits of that evil root, reveal to us the taste of them; for you have pronounced the substance of this tree, whose fruits are produced according to their own likeness, to be unbegotten. Manes said: This very injustice which is among men bears witness, and avarice [is] of the taste of that evil root. Archelaus said: Therefore, as you have said, the fruits of this tree are these iniquities which are done by men. Manes said: So clearly. Archelaus said: If these are the fruits, that is, the evil acts of men, then men themselves will occupy the place of the root and the tree; for you pronounced that these [men] themselves bear fruits of this kind. Manes said: I say so. Archelaus said: You say it ill, "I say so"; for you do not say it that way, otherwise when men had ceased to commit sin, the tree of malice would appear fruitless. Manes said: It is impossible D [for that to happen]. But if they too are all evil, how can he cast out Satan and Satan cast out [him]? But constrained by the discourse you turn it around (86), so as to say that the Good has suffered violence from the evil. But not even this is without danger for you to say, that you confirm the light to have been overcome; for what is overcome has ruin for a neighbor. For what does the divine discourse say? "For who can enter into a strong man’s house and spoil his goods, unless he be stronger than him?" (Mark III, 27). But if you should say that he became evil for men, and from that had demonstrated the signs of his own malice: then before this he was good, and he admits of change from the fact that he is found to have become the cause of malice for the created man. But finally let him say what is evil, lest by chance he only defends or affirms the name. But if it is not the name of evil, but the substance; let him explain the fruits of this malice and wickedness, since the nature of a tree is never known without its fruit.
XVIII. The judges said: We wish to know from you, Manichæan, how you affirmed him to be evil? From the fact that men were made, or before? For since it is necessary for you to show the work of his malice from the time from which you assert him to have been evil; be certain that neither is the quality of wine known, unless someone has tasted it first, just as every tree is known by its fruit. What then do you say? From what time is he evil? For this reasoning seems to us necessary. Manes said: Always. Archelaus said: I will show this also, most excellent men and most prudent auditors, that his discourse does not stand at all; for iron is not always evil, except from the time when man exists, and [when] his art is turned into evil, by using it perversely; every sin has existed from the time when man exists. But neither was that great serpent himself evil before man; but [he was evil] after man, in whom he shows the fruit of his malice, because he himself had willed it. If therefore the father of malice appears to us after man according to the Scriptures; how will he be unbegotten, who after man who is a creation, was made evil? But from the time of man created by him (88), why is he shown to be evil? What will stand in his [case] so that he is [evil]: but from the time of the man created by him, that is, from the time when he himself created man, why is he shown to be evil?
A If, however, he was his own man, he himself was also evil, just as the fruit of such a tree; for a bad tree, as you say, produces bad fruits. Since, therefore, all were evil, what did he desire, or from whence does he show the beginning of malice, if man himself is the cause of his malice from the time of the human frame? But by the law and precept given to him, man was able by no means to obey the serpent and the things spoken by him, for if man had not obeyed him, for what reason would he have been evil? But if evil is unbegotten, how is man sometimes found to be stronger than it? For by obeying the command of God, he will frequently overcome every root of malice; and it is ridiculous if this being, who is a creation, is found to be stronger than the unbegotten. But whose is the law and the command—I mean that which was given to man? Without doubt, you will confess it is God’s. And how can a law be given to an alien, or can anyone give a command to an enemy? Or how can he who accepts a command fight against the devil, that is, against his own creator, as if a son wishes to inflict injuries upon a father, when he is a debtor for benefits? Thus, in this part, you signify the uselessness of man, if through a law and command he says he is against him who fashioned him, and strives to overcome him. For we shall think that the devil himself has progressed to such a degree of stupidity that he did not perceive that he had made man against himself, nor did he notice what was to be, nor did he foresee what would follow; since even in us, who are a creation, there is some, even if small, knowledge, and there exists some prudence, and sometimes certain judgment. And how do we believe that there was not even a small amount of providence in the unbegotten, nor of judgment, or intellect; but he is found to be most brutish in sense, and of most dull heart, and of the nature of a beast, according to your assertion, of course? But if it is so, how could man, who excels not a little in talent and science, have received substance from him who is ignorant of all things and dull in sense? How will anyone dare to confess that man is the work of an author of this kind? D But if man is soul and body, and not only body without soul, which cannot subsist without themselves; why do you say that they are inimical and contrary to each other? For it seems to me that our Lord Jesus Christ spoke of these by parables: "No man can put new wine into old bottles; else the bottles break, and the wine runneth out." But new wine must be put into new bottles; since indeed the same Lord is of the bottles and of the wine, for although the substance is different, yet by dominion and by the usage of observance, from these two one 1460 A persona subsists. For we do not say that the soul is of the same substance with the body, but that each has its own quality; and just as the bottle and the wine are compared to one genus and one species of men, so the reason of truth requires that man be issued from one God; for the soul rejoices in the body, and loves and cherishes it; nevertheless the body also rejoices in being vivified by the soul. But if anyone says that the body is the work of a malignant one, since it is also corruptible and old and very bad, it cannot bear the virtue of the spirit, nor the commotion of the soul and its most splendid creation. For just as if someone sews a patch of raw cloth onto an old garment, a greater tear is made; so also the body, if it had been associated with the most excellent work, the soul, it would perish. Similarly, if one brings the light of a lamp into a dark place, the darkness is immediately put to flight, and does not appear; so it must be understood that the soul, inserted into the body, at once puts darkness to flight, and one nature has now been made, and one man established in one species; and thus it will fit consonantly that new wine was sent into new bottles, and that the patch of raw cloth was not sewn onto an old garment. But from this we can show that there is a consonance of virtues in both, that is, in the substance of the body and of the soul, in which the greatest teacher of the Scriptures, Paul, says that God has placed 1460 B each member in the body 15 as He willed.
XIX. But if this seems difficult to your intellect, and you do not acquiesce in these words, I will at least affirm it to you by examples. Behold man as a certain temple, just as it is written 15; but the spirit which is in him should reflect the form of him who inhabits the temple; nor therefore can the temple be constituted, not having known the inhabitant of the temple first, nor is the inhabitant settled if the temple is not built. Since therefore both are dedicated at once and equally; how can anything inimical or contrary be found in them, and not rather that both appear as having been effected by friends and those willing the same thing? And so that you may know that both are joined by friendship and by kind, he who knows and hears: "Let us make man" 16, and the rest, answered. For he who builds the temple [(89)] asks him who fashions the image, and inquires also into the measures of the magnitude and width and vastness, so that he may thus describe the spaces of the foundations; for no one builds a temple in vain, unless he has learned the measures of placing the image. Similarly, therefore, the mode and measure of the body is inquired into, so that the soul may be aptly placed in it by God, the artificer of all things. But if anyone says that he who fashioned the body is an enemy; God [(90)] who is the creator of my soul, how did he not, while he envies another, inflict infamy upon the work of another, so that either he who builds the temple might make it narrow, so that it cannot contain what is col-
placed? Or he who made a likeness, how did he not endure some heavy and ponderous thing, with which, when it was introduced, the temple would immediately collapse? According to this, since we know what the concerns of the enemies are, let us contemplate these things, if they are not so; but if everything ought to be arranged by the same measures, the same fairness, and be heralded with similar glory, why do we still doubt this? We add only, if you please, this example also: a man seems to be analogous to a ship, which, having been constructed by a craftsman and launched into the sea, is impossible to sail without rudders, by which it may be steered and turned into whatever places its pilot wishes. And that the body stands in need of the same craftsman for its rudders as the entire ship does, there is no doubt; for without rudders the entire work of the ship—that immense body—will be idle. Therefore, we call the soul the rudder of the body; B both, however, are governed by the freedom of the will and the soul, which we use as a pilot; and these, when made one through conjunction, maintain the harmony of their office for every work, and whatever they accomplish by themselves, they bear witness to one author and creator.
XX. Having heard these things, the crowds that were present rejoiced vehemently, so that they almost laid hands on Manes, whom Archelaus, barely restraining and checking them, caused to be quiet. The judges said: "Archelaus has sufficiently shown that the body and soul of man are of one maker, for the reason that the work of one cannot harmonize in conjunction if the purpose of the maker of the one were to dissent from that of the other." And if it be said that one was in the least able to explain both, it shows the weakness of the maker; because even if one says that the soul is of the good God, the work is found to be idle for man unless it has also received a body. But if, on the other hand, the body is said to be the figment of the evil God, it will be none the less idle if it has not received a soul: which certainly, unless it had been mixed and inserted into the body mutually, man would neither exist nor be called man. C Whence Archelaus proved by many examples that the entire man has one and the same maker. Archelaus said: "I do not doubt that you know, Manes, that he who is born and created is called the son of the one begetting or creating. But if the malignant one fashioned man, he ought to be his father according to nature. And to whom, therefore, was the Lord Jesus speaking, teaching men to pray: 'Say ye when ye pray: Our Father, who art in heaven (Matt. vi, 9; Luc. xi, 2),' and again, 'Pray to your Father, who is in secret (Matt. vi, 6)'? But concerning Satan he said he saw him: 'As lightning falling from heaven (Luc. x, 18),' lest anyone D dare to say that which he himself taught us to pray, for Jesus had not descended to join and reconcile men to Satan, but rather delivered him to be trodden under the feet of his faithful. But I will say that those heathens are more blessed, who indeed introduce many gods, yet confess them to be unanimous and friends; this one, however, introducing two, does not blush to build up enmities and discordant opinion between them. But if they were to introduce gods under such a condition, one might see a gladiatorial game between them, having as they do innumerable natures and diverse opinions."
XXI. But now, what is it necessary for me to say concerning the interior and exterior man, when by the voice of the Savior it is said to those who swallow a camel and are hypocrites on the outside, surrounded by blandishments and adulation, to whom Jesus says: "Woe unto you, Scribes and Pharisees, hypocrites! for ye wash the outside of the cup and of the platter; but what is within is full of uncleanness? Ye do not know that he who made what is on the outside, made also what is within (Matt. xxiii, 26; Luc. xi, 39)?" Was he speaking of a platter and a cup? Was he a glassmaker who was saying these things, or a potter molding vessels from clay? Was he not most evidently speaking of the body and the soul? For indeed, the Pharisees, awaiting the tithes of dill and cumin (Luc. xi, 48), were leaving behind the weightier things of the law, and showing diligence to these things which were on the outside, they were despising those things which pertained to the salvation of the soul; they were also awaiting greetings in the marketplace (Luc. xx, 46; Matth. xxiii, 6), and the first places at feasts (Marc. xii, 38), whom the Lord Jesus, knowing them to be lost, was telling that they showed diligence for these things alone which were on the outside, and despised those things which were inside as if they were alien, ignorant that he who had made the body, himself also made the soul. And who is so stony and foolish that this sermon does not suffice for him for all things? Consonant with which sermon Paul says, interpreting those things which are written in the law, in this manner: "Thou shalt not muzzle the ox that treadeth out the corn. Doth God take care for oxen? Or doth he say it altogether for our sakes (1 Cor. ix, 9)?" But why do we delay further? I shall add, however, a few things chosen from many. If there are two unbegotten beings and we determine certain places for these, God is divided, if he is within a certain place and is not diffused everywhere, and he will be much inferior to the place in which he is (for that which contains is always greater than that which it contains), and God is made to be of the magnitude of the place in which he is contained, just as a man, if he is in a house. Then reason requires: who is it who divided between them, or who established certain terms for them?
A Before the heavens and the earth and all those corporeal creatures, light remained, while no body existed that could generate a shadow by its obstruction; and therefore it must be professed that nowhere were there shadows, nowhere was there night. For if, by way of example, it should please Him who has power over all things to remove the region which is to the west from the midst, with the sun not continuing its course to that part, evening or darkness would nowhere exist; but the sun would always be in its course, and would never set, and would almost always hold the center of the heavens, and would not at some time cease to appear: and through this the entire orbit of the lands would be irradiated by clearest light, from which neither any part of it would be overshadowed, but there would remain everywhere an equality of one light. But if the western region were to keep its state, and the sun were to minister its course to three parts of the world; those who are under the sun would indeed be seen to be more clearly illuminated, so that I should almost say that, while those are still sleeping who are located in the opposite region, these former ones would commence the beginning of the day. But just as light rises for those who lie in the western part before it does for others, so it is darkened more swiftly, and they always feel an equality of light for all who consist in the middle of the world. For when the sun has held the middle of the heavens, there is no place that is seen to be either brighter or darker; but all parts of the world are illuminated equally and justly by the glare of the sun. If, therefore, as we said above, the part of the western region should be taken from the midst, the part which is adjacent to it would no longer be darkened. And let these things be said by me more simply, since I could also describe the circle of the zodiac: but I did not think it should be done now B for which reason I will be silent about these things, and I will return to that point which the adversary raised, affirming with every effort that darkness is unbegotten; which point also, as far as we have been able, has now been refuted.
XXII. The Judges said: We know that a light shines in the whole house, and not in some one part, just as Jesus also says, because "no one lighting a lamp puts it under a bushel, but on a stand, that it may give light to all who are in the house." If, therefore, it is light, it must (if Jesus is indeed to be believed) shine for the whole world, and not by parts; from which, if it attains the whole world, where can unbegotten darkness be understood, unless perhaps it is considered to be accidental? Archelaus said: Since the evangelical discourse is understood by you much better than by this man who professes himself to be the Paraclete—whom I would call a parasite rather than a paraclete—I shall say how darkness happened. When light was diffused everywhere, God began to establish the world, taking the beginning from the heaven and the earth, in which the reasoning resulted in such a way that the half which is the place of the earth, covered in shadow—by the obstruction, that is, of those things which were created—was found to be dark, so that the matter demanded that light be introduced into this very place placed in the middle. C Whence also Moses, in Genesis, recounting the creation of the world, never makes mention of darkness, as though they were either created or not created; but he himself was silent, leaving the reasoning of this understanding to those who might be able to perceive it; which indeed is neither sufficiently arduous nor difficult. For to whom does it not become manifest that this visible sun, when it has risen in the east and has stretched its course to the west, when it has gone under the earth and has become an inner effect, in that which is called a sphere by the Greeks, that then, overshadowed by the obstruction of bodies, it does not appear? But when it is covered, with the body of the earth standing in the way, a shadow is drawn over it, which of itself creates darkness; until, having traversed the course of the lower space during the night, it revolves back to the east, and rising in the accustomed places, it appears. The cause, therefore, of shadow and night is the solidity of the body of the earth; which a man can understand even from his own shadow.
XXIII. The Judges said: If we consider that light existed before the creation of the creatures, and nothing had been placed as an obstacle to generate a shadow from itself, it is necessary that light should have been diffused everywhere, and all places illuminated by the brightness of the light, as has been shown from these things which have just been said by you; in which, seeing that the reasoning is true, we give the palm to the arguments of Archelaus. For if the entire world receives a division, as if by a wall constructed through the middle, and on one side dwell darkness, and on the other, truly, light; it is understood nonetheless that, because of the building that has been constructed, a shadow was generated, and darkness occurred, and we must again ask who built the wall in the middle of the two, if you indeed confess it was built, O Manichaeus. But if that reasoning is considered, as if a wall were not constructed; D
they equally possess the potential and show their own weakness. But we must not leave this unsaid by us, but rather bring it forward into the open, so that the great abundance of assertions and the diversity of the adversary’s schemes may be destroyed, with truth bringing us aid. We concede that a structure of a wall was made, which was for the distinguishing of each one’s kingdom; for it is impossible without this one thing for each to have his own proper kingdom. But in the same way, it is impossible for the evil one, having gone out from his own borders, to invade the territories of the good, with the prohibition of the wall remaining, unless perhaps it is first cast down, as we have heard happens from enemies, and have even recently seen with our own eyes. When some king attacks a tower surrounded by a strong wall, he first brings up ballistae and javelins, then tries with axes to cut down the gates and with rams to overturn the walls; and when he has prevailed, only then does he enter and do what he pleases, whether it pleases him to lead away the citizens as captives, or to overthrow everything, or even, if it pleases him, he grants pardon when asked. What then does this man say? It is not the substance, that is, the adversary in intent, who cast down what had been the interjected rampart; for in the preceding points he asserted that the darknesses had come over from their own borders into the kingdom of the good God. Who first cast down the fortification? For it was impossible for the evil one to enter while the fortification was standing. Why are you silent? Why do you delay, Manichaeus? Even if you delay, I will attack of my own accord. For if you say that God destroyed it, I will ask what moved Him to destroy that which He had Himself built earlier because of the importunity of the evil one and for the sake of separation? What was He angry about, or what loss had He suffered, that He struggled to fight against Himself? Or did He perhaps desire something from the faculties of the evil one? But if none of these things is the reason for God destroying those things which He had long ago constructed to alienate and separate the evil from Himself, then it is not to be wondered at that He took pleasure in his fellowship; for the fortification which had been set in place because of this, so that He might not suffer his molestation, will be seen to have been destroyed for that reason, because he will be thought to be not molesting anymore, but a friend. But if you say the wall was destroyed by the evil one, how can the works of the good God be overcome by the evil one? Otherwise, the evil nature will be found to be stronger than God. How does he himself, when he is entirely darkness, come upon the light and comprehend it, with the evangelist bearing witness: *The light shines in the darkness, and the darkness did not comprehend it*? How is a blind man armed? How do the darknesses fight against the kingdom of light? For just as these cannot, with uninjured eyes, endure the rays of the sun falling upon them,
so also this one is unable to bear the contemplation of the kingdom of light, but remains always a stranger and an alien.
XXV. Manes said: "Not all accept the word of God, but those to whom it has been given to know the mysteries of the kingdom of heaven." And now indeed A I know who are mine: "For my sheep," he says, "hear my voice." Therefore, for the sake of our own, to whom the understanding of the truth has been given, I will speak through similitudes. The malignant one is like a lion, which wishes to creep into the flock of the good shepherd; when the shepherd has seen this, he digs a huge pit, and takes one kid from the flock, and casts it into the pit; and the lion, desiring to attack it, wishing with great indignation to swallow it up, and running to the pit, falls into it, not having the strength to climb up from it; the shepherd, having caught it, because of his own prudence, shuts it in a cage, and kept the kid, which was with it in the pit, safe and sound. From this, therefore, the malignant one is enfeebled, the lion no longer having the power to do anything, and the whole genus of souls will be saved, and that which had perished will be restored to its own flock. B Archelaus said: If you compare the lion to the malignant one, and God to the shepherd, tell me, to whom shall we compare the sheep and the kid? Manes said: The sheep and the kid seem to me to be of one nature; but they are set forth as a likeness of souls. Archelaus said: God, therefore, gave over a lost soul, casting it before the lion in the pit. Manes said: By no means, far be that; but it was caught by this device, but in the future He will save it. Archelaus said: This is now ridiculous, men and auditors, if the shepherd, fearing the lion's entrance, cast the lamb which he was holding in his bosom to be devoured, and it is said that in the future he will save it. How is this not full of ridicule? For in this, judgment is also taken away. For God handed over the soul to Satan, to be assumed by him for destruction. For when does a shepherd—did not David deliver a sheep from the mouth of a lion, or of a bear? We say this because of "the mouth of the lion"; because he says, from the mouth of the lion or from his belly he can lead out that which he has already devoured. But you will say to me: God is God, and can do all things. Hear then to these things: why therefore do you not rather assert what He can do, that He will be able by His own virtue to conquer the lion, or by the pure C power of God, and never by certain machines, and the kid or lamb handed over to the pit? Tell me also this, if a lion should come upon a shepherd who has no sheep, what will happen? For the one who is called shepherd is unbegotten, and the lion also is unbegotten. When, therefore, they were not yet—[a man, before the shepherd had a flock, if a lion had supervened, what was happening, since there was no bait for the lion before the kid existed?] Manes said: The lion indeed ate nothing, yet he exercised his own malice through whatever he could find, running through the peaks of the mountains; but if sometimes food was also necessary for him, he would take from the beasts which were under his kingdom. Archelaus said: Therefore are the beasts which are in the kingdom of the malignant one and the kids which are in the kingdom of the good God of one substance? Manes said: Far be it; by no means—there is nothing common, neither to them one to another, nor to those things which are their own. Archelaus said: There is one and the same use in the lion's food. For if he sometimes took food from his own beasts, and sometimes also from those of the good God; there is no D difference in these, as far as food pertains, and from this it appears they are of one substance. But we shall see by another far-reaching difference that we assign ignorance to the shepherd, because he offered no fit food, but rather alien food, or cast it before the lion. Or perhaps, wishing again to dissemble, you will tell me that that lion ate nothing. Did he himself, therefore, provoke the soul to eat, a soul that did not know how to eat, and did he wish to use the pit alone to deceive him, if indeed it is worthy of God to act thus, and to seek out deceits? And just as a certain king, having war brought upon him, not at all trusting in his own virtue, but terrified by the fear of his own weakness, shut up within the walls of the city, surrounds and prepares the rampart and other defenses, trusting nothing to his hand and strength; but if he is a brave man, he proceeds even far from his own borders to meet the enemy, and does everything, until he conquers and obtains the adversary.
XXVI. The judges said: If you say the shepherd cast a kid or lamb to the lion when he was rushing against the unbegotten one, it is done. For whom can the shepherd of kids and lambs judge, when he himself is found at fault regarding them, if the lamb, having been handed over because of the shepherd's infirmity, was not able to resist the lion? And it follows that whatever the lion willed, he did; just as if a master handed over one of his servants, cast out, or through fear, to his adversary, whom he is not able to take back again by his own strength? But if by some chance it should happen that he is taken back, by what manner will he be able to inflict torments upon him, if he was obeying the enemy in everything that he commanded him, when you assert that he who knows is the shepherd. For the lamb having been beaten, and the shepherd asking him why in these—
matters you have obeyed the enemy, he replies: "You handed me over to the lion, and I did not resist him, knowing and foreseeing what I would have to endure, since it was necessary for me to obey his commands." And not to say too much, neither is God shown to be a perfect shepherd, nor is the lion demonstrated to have received food that was not his own; and therefore, since the truth itself instructs us, it is clear that we must award the palm to what Archelaus has said. A Archelaus said: "Since indeed the wisdom of the judges has provided a most complete conclusion for all the matters we have debated, we must be silent about the rest, and reserve them for another time. For just as if someone were to crush the head of a serpent, the remaining members of its body are no longer to be accounted for, so, the question of duality having been rejected, as we have shown to the best of our ability, the remaining points which were asserted by means of it have been likewise exploded along with it. But I will say a few words about the very person who is present, the assertor of these things, so that it may be known to all who, and whence, and what kind of person he is; for he said that he was that Paraclete whom Jesus, when departing, promised he would send to the human race for the salvation of the souls of the faithful, and yet Paul, the chosen vessel and called apostle, could not be far from him, whence also, preaching the true doctrine, he said: 'Or do you seek proof...'"
And indeed what I say is clear from such an example, but even more so from this. A certain man stored a great quantity of grain in a storehouse, in such a way that the place was filled; and he ordered this place, closed and sealed with sufficient seals, to be guarded; but the master himself departed. However, another man arrived at the storehouse after a long time, saying that he had been sent by him who had closed the place with seals, to this end, that he too might gather wheat into the same storehouse. B When the guards saw him, they demanded from him proof of the seal, so that they might, for instance, be able to open the treasure-house for him and obey him as one sent by him who had sealed it; but when he could show neither the keys nor produce proof of the seals (for he did not have the right), he was ejected by the guards and put to flight; for he was detected by them as a thief and a robber, and was convicted and put to flight, also for the reason that, after a great deal of time had passed since it was promised that someone would be present, he desired to be there, yet without bringing keys, or seals, or any token at all to the guards, nor knowing the quantity of grain stored; all of which are manifest signs that he was by no means sent by him, and therefore, as was logical, he was held back by the guards.
C XXVII. We speak also of another example, if you wish. A certain head of a household, very rich, intending to be away abroad for a time, promised his sons that he would send someone who would distribute the substance to them equally in his place. And indeed not long after he sent a certain reliable man, just and true; who, when he had arrived, having taken charge of the entire substance, studied first of all to manage and govern it, laboring a great deal in his travels, sitting himself apart, doing work with his own hands, and serving; then, about to die, he wrote a testament, leaving the inheritance to his relatives and to all those near to him, and he gave them the seals, and calling each one by name, he commanded them to preserve the inheritance and to keep and govern the substance, just as they had received it, and to enjoy the goods and fruits, they themselves being left behind as lords and heirs. But if anyone were to ask to partake of the fruits of this field, they offered them indulgently: if, however, claiming to be a co-heir, he should demand... D
CHRYS. Make sure you remember to carry your son's ring. Nic. What need is there of a ring? CHRYS. Because it is a sign for Theotimus, who, when he brings it to him... that the gold may be returned... But another man in book X of *The Golden Ass* recounts a deed of a certain angry woman. With her husband’s ring stolen, having set out for the country, she sends a certain little servant, faithful indeed to her, but one who deserved very poorly of that very faithfulness, to announce to the girl that the young man, having set out, summoned her to himself at the little estate; with the addition that she should arrive as quickly as possible alone and without any companion. And lest any delay in coming should happen to arise, she hands over the ring subtracted from her husband, which, being shown, might pledge trust to the words. But she, obeying the brother’s command (for this was the only name she knew), also regarding the sign of him which was being offered, hastens, as had been commanded, unaccompanied, etc.
A it asked, they would avoid it, and pronounce it foreign; but he who wishes to be received is rather bound to perform [such a task]. How, therefore, after all these things have been well and rightly arranged and established, and having persisted in this state for a great length of time, shall we not reject, and not justly pronounce as foreign, him who comes after almost three hundred years and confirms himself to be the heir, he who shows himself not to belong to those who are near, who was not present for our departed [one] when he was ill, who did not go to the funeral of the Crucified, who did not stand by the sepulcher, who is utterly ignorant of how or in what manner the departed [one] died, and, finally, who desires to enter the treasury of grain, having brought forth no token from him who sealed it? Shall we not, like a robber and a thief, reject him and expel him by all means? These signs, therefore, which we comprise in the aforementioned examples, this man possesses not, saying that he is the Paraclete who was foretold by Jesus to be sent; in which, perhaps unwittingly, he will assert that Jesus is a liar; for he who had said that he would not send the Paraclete long after, is found to have sent this one after three hundred and more years, as he himself bears witness for himself. What will those who have already departed this life from that time until now say to Jesus on the day of judgment? Will they not allege these things before him: "Do not torment us if we did not perform your works; for why, when you promised under Tiberius Caesar that you would send the Paraclete, who would convict us of sin and righteousness, did you send him only under the Roman Emperor Probus, and leave [us] orphans, while you yourself said: 'I will not leave you orphans', when you yourself said that you would send the Paraclete as soon as you went away? What could we orphans do, not having a guardian? We have done nothing wrong; you have deceived us." But far be this from our Lord Jesus Christ, the Savior of every soul. For he did not delay in his promises, but when he had said: "I go to B my Father, and I send you the Paraclete," he immediately sent [him], dividing and bestowing [him] upon his disciples; and bestowing more abundantly upon Paul.
XXVIII. Manes said: By your own judgment you are caught. For in speaking these things against me, you do not know that while you wish to cast reproaches at me, you succumb to a greater guilt. Tell me, I pray, if, as you say, those who died from [the time of] Tiberius down to Probus shall say to Jesus: "Do not judge us, because we did not perform your works; for you did not send the Paraclete to us, when you said that you would send [him]," will not those who died from [the time of] Moses down to the advent of that same Jesus Christ say these things much more, and say more rightly: "Do not deliver us to torments, since we did not receive the knowledge of you"? And not only will those who died before his advent seem to have the right to allege these things, but also those who died from Adam down to the advent of Jesus? For they neither obtained the knowledge of the Paraclete, nor were they instructed in the doctrine of Jesus. But this last race of men alone, as you say, which is from Tiberius, is saved; for he C himself "redeemed them from the curse of the law," as Paul gave testimony: "Because the letter kills, but it quickens no one," and "that the law is the ministry of death," and the strength of sin. Archelaus said: You err, not knowing the Scriptures, nor the power of God; for many even after the advent of Christ down to the present have perished and are perishing; these, namely, who did not wish to serve the works of righteousness; but those alone who received him and do receive him, have received the power to become the sons of God. For he did not say "all"; nor did he define a time: "For whoever," he says, "received him." But he is always present to just men, from the creation of the world, and does not cease to seek their blood from the blood of righteous Abel, down to the blood of Zacharias. Whence, therefore, Abel was just, and all those remaining ones, who are numbered D among the just.
since the Law did not exist for Moses? And since the prophets had not yet appeared, nor had they fulfilled the office of prophecy? Were they not made just from the fact that they fulfilled the Law, as it is written: “Each one of them showing the work of the Law written in his heart, his conscience bearing witness to them”? For when anyone not having the Law does by nature the things of the Law, he, not having the Law, is a law unto himself. And observe the multitude of laws among individual just men, who lived their lives well, sometimes bringing forth from themselves the innate Law of God in their hearts, sometimes inquiring from their own parents, and sometimes even learning from their elders and seniors. But because few were able to ascend to the summit of justice by this method—that is, through the traditions of parents, with no written law—God had mercy on the human race and willed to give a written law through Moses, since the equity of the natural law was not being retained effectively in their hearts. Therefore, the legislation given through Moses, which is for the salvation of the many, is consonant with the original human creation. For if we deem that a human is justified without the works of the Law, and Abraham was reputed as just, how much more shall those who have fulfilled the Law, containing those things which are expedient for humans, attain justice? And since you have made mention of only three passages, of which the Apostle said: “The law is the ministry of death,” and “Christ redeemed us from the curse of the law,” and because “the strength of sin is the law,” add further whatever else seems to you to be written against the Law.
If these things which you say are rightly found, let the rest be counted with them; but if not, I shall be subject to the sentence of the judges, that is, I shall suffer the ignominy of the defeated. You say, then, that the Law is the ministry of death, and that the prince of this world is death, and that it reigned from Adam until Moses; for it is written: “Over those who did not sin.” Manes said: Therefore death reigned without doubt, because there is a duality, nor would it be otherwise unless they were unbegotten. Archelaus said: And how does death, being unbegotten, certainly take its beginning from a time of reigning? For it says “from Adam,” and it did not say “before Adam.” Manes said: Tell me, however, how it has obtained dominion over both the just and the sinners. Archelaus said: When you have first confessed that it reigned from a time, and not from eternity, then I will speak. Manes said: It is written, that “from Adam even until Moses it reigned.” Archelaus said: Therefore it also has an end, because it began from a time; and that which is said is true, that “death is swallowed up in victory.” It will not be unbegotten, then, which is shown to have both a beginning and an end. Manes said: God, therefore, made it. Archelaus said: By no means, God forbid: “For God did not make death, nor does He take pleasure in the destruction of the living.” Manes said: God did not make it; yet it was made, as you say: tell me from whom it received power, or by whom it was created. Archelaus said: If I most fully show that death cannot have the substance of an unbegotten nature, will you not confess that there is one God, and that He is unbegotten? Manes said: Speak, for you wish to teach me with subtlety. Archelaus said: Because you brought forth those words as if they were of use to you for the demonstration of an unbegotten root; yet those things which were discussed above are sufficient for us, in which we have most fully shown that it is impossible for the substances of two unbegotten natures to exist.
XXIX. Manes said: Is it not the same that Jesus said to the disciples, demonstrating that they were unbelievers: “You are from your father the devil, and you wish to do the desires of your father”? This, indeed, he says because the evil prince of this world desired it, and he wrote through Moses and gave to men things to be done. For that one is a murderer from the beginning, and he stood not in the truth, because the truth is not in him; when he speaks a lie, he speaks from his own, because he is a liar, as also his father is. Archelaus said: Are these things sufficient for you, or do you have other things you might say? Manes said: I have many things indeed, and greater than these; but I shall be content with these. Archelaus said: An example, of course C just as you said, regarding those things which he recently proposed, Archelae. D Archelaus said: He says that the prince of the world, and the evil one, and darkness, and death are one and the same, and that the law was given by him, because of this which is written: “The ministry of death,” and the rest which he objects. Because, I say, as we said above, the memory of evil was not clinging diligently in their hearts; nor was there a sufficiently firm tradition among the elders, since the memory of that inimical to them...
XXX. The judges said: Speak to those things which Arkelaus has recently proposed. Archelaus said: He says that the prince of the world...
A or through a master, or otherwise of his own accord: the transgression of the naturally written law was arriving easily, and from the transgression of the commandments, the kingdom of death was prevailing among men; for such is the race of men, which is in need of an iron rod to be ruled by God. Death, therefore, was exulting and reigning with all power even unto Moses, even over those who had not sinned, in this way which we have described; over sinners indeed, as being its own and subject to it, just as Cain and Judas were; but over the just, because they did not consent to it, but rather resisted it, cutting away from themselves the vices and concupiscences of desire, just as those who had been from Abel and even unto Zechariah, it was transferring always until their time to those similar to him. But when Moses had been present, and had given the law to the children of Israel, and had recalled to their memory all the justifications of the law, whatsoever it was necessary to observe and to do, but delivered to death those alone who transgressed the law; death was cut off so that it might not reign over all: for it used to reign only over sinners, as the law said to it: Do not touch those who keep my precepts. Moses, therefore, brought the ministry of this word to death, delivering all other transgressors of the law to destruction: for Moses did not arrive so that death might not reign at all in any part, since indeed very many even after Moses were held under the dominion of death. For this reason, it is called the ministry of death, since only the transgressors of the law were punished, not also the keepers, as Abel, doing those things which are of the law and keeping them, whom Cain, a vessel of evil effect, slew. But even after these things, death wished to rescind the pact which had been established through Moses, and to reign anew over the just: and it rushed indeed upon the prophets, slaying and stoning them B who had been sent by God even unto Zechariah: but my Lord Jesus, keeping the justice of the law of Moses, indignantly against death for the transgression of the pact, and of all that ministry, deigned to arrive in the body of a man, about to avenge not himself, but Moses, and those who in order after him had been oppressed by the violence of death. The wicked one, however, ignorant of this kind of dispensation, entered into Judas that through him he might slay him, just as before he had slain the just Abel. But when he had entered into Judas, led by repentance, he hanged himself: because of which the divine speech says: Where is, O death, thy victory? where is, O death, thy sting? And: Death is swallowed up in victory. For this reason, therefore, it is called the ministry of death, because it used to hand over to death those who were sinning and transgressing; but those who were keeping themselves, he defended from death, and established in glory, by the help and aid of our Lord Jesus Christ.
XXXI. Hear also of that which is said: Christ, who redeemed us from the curse of the law. In this place I perceive, that the magnificent servant of God, Moses, delivered to these, who rightly wish to see, an imaginary law, and the true law. For just as God when He had made the world, and all things which are in it, in six days, He rested on the seventh day from all His works; I do not say, because He rested fatigued, but because He had brought to perfection every creature that He had disposed to make: finally He says: My Father worketh even until now, and I work. Does He make heaven, or the sun, or man, or animals, or shrubs, or anything of that sort? But with these visible things perfected, He rested from C such work; but the invisible things, and inwardly D [the rest of the text is a scholarly apparatus; [index: entries preserved]]
A every one of us, just as God Himself is, the Lawgiver wishes to be tied to this work without ceasing; He commands us to rest immediately from worldly concerns, and to perform absolutely no worldly labor; and this is called the Sabbath. He added this also to the law, that nothing absurd ought to be done; but that we should observe and direct our life by equity and justice. And this law was impendent, bringing most bitter punishment upon those who had transgressed it; but because they also were men, and as frequently happens to us, controversies would arise and injuries be inflicted; and the law would immediately turn back the very strict vengeance which it had made (57); so that if any of the poor had wished to gather a bundle of wood on the Sabbath, being held under the curse of the law, he would be immediately subjected to death. Men were therefore constrained by the coercion of the law, who had been educated with the Egyptians, nor could they tolerate the penalties and curses of the law. But again, He who is always the Savior, our Lord Jesus coming, delivered them from such torments of the law and curses, forgiving them their injuries. Nor did He, like Moses, make use of the severity of the law, granting indulgence to no one for an injury; but He said, if anyone has suffered an injury from his neighbor, let him forgive not once only, but not even a second time, nor a third, nor only seven times, but seventy-seven times: B and if after these things he persists in inflicting injury, then at last he should be subject to the law of Moses, and no more pardon be given to one who persists in injuries, since he has been forgiven seventy-seven times. And not only to this one, but if anyone had inflicted injury upon the Son of Man, He granted pardon. But if against the Holy Spirit, He subjected him to two punishments, that is, of the Mosaic law and His own; the Mosaic indeed in the present time, His own however in the time of judgment; for He says thus: "Neither in this age, nor in the future will it be forgiven him" (67). Therefore, the law of Moses is that which grants pardon to no one in the present age; but that of Christ is what vindicates in the future. From this, observe how He confirms the law, not only not dissolving it, but fulfilling it. Therefore, He redeemed them from that which was placed in the present, the curse of the law, from which it is called the "curse of the law" (68). This is the whole reason of this discourse. But why C the virtue of sin is called the law (69), we shall explain briefly according to our strength. For it is written: "Because the law is not placed for the just, but for the unjust, and the insubordinate, the impious and the wicked" (70). Therefore, the law of the letter was not then placed for delinquents before Moses, whence also Pharaoh, ignoring the virtue of sin, was sinning by afflicting the sons of Israel with unjust burdens, having neglected the Divinity, not only himself, but all who were with him. But not to use a longer circuit, I shall speak more briefly. There were certain of the Egyptians mixed *in* with the people with Moses, when the people were being led by him in the desert; and when Moses had been placed on the mountain, in order that he might receive the law, the impatient people—not he who was truly an Israelite (58), but he who had been mixed in from the Egyptians—set up a calf for themselves as God, D according to the primitive custom by which they had worshipped idols, in which he would not at any time pay the penalties of his crimes; and therefore they were utterly ignorant of the virtue of their sin: which, when Moses returned and had acknowledged it, he commanded them to be slaughtered by the sword, from which the beginning was made for them to feel the virtue of sin through the law of Moses, and therefore the virtue of sin was called law.
XXXII. But concerning that which is written in the Gospel: "You are of your father the devil" (71), and the rest, we say briefly, because it is the devil working in us, who willed to be such by the power of his own free will. For God made all things which He made very good, giving to each one the sense of free will, by which reason He also placed the law of judgment. To sin is ours; but that we may not sin, is the gift of God, from the fact that it is established in our free will to sin, or not to sin; as even you without doubt know, O Manes, if however, gathering your disciples into one, and admonishing them (59) not to offend, nor to do anything unjustly, the law of judgment could be escaped by any one of them. And certainly those who have willed it, observe the commandments (72); but those who have despised and declined into perversity, without doubt will bear the law of judgment. From this also some of the angels, not subject to the commandment of God, resisted His will: and one indeed fell from heaven, like fire-lightning (73), upon the earth; others, however, [alt-version omitted] having been mixed in with the daughters of men in their happiness (60),
by which they merited the punishment of eternal fire. He, therefore, falling to earth and not being admitted further into the regions of heaven, wanders among men, deceiving them and persuading them to become transgressors like himself, and to this day he is an adversary to the commands of God. But not all follow his fall into ruin, for the reason that everyone has freedom of the will: for from this he is also called the devil, because he made the transition from things celestial, and because he acted as a slanderer on earth against the command of God. But since it is God who first gave the command, the Lord Jesus Himself says to the devil: "Get behind me, Satan (74);" and without doubt to go behind God is the act of a servant; and again what He says to him: "You shall worship the Lord your God, and Him only shall you serve (75)." Since, therefore, some of men were obeying his B will, they heard from the Savior: "You are of your father the devil, and you want to do the desires of your father (76)." Finally, when they do his will, they hear: "Generation of vipers, who has shown you to flee from the wrath to come? Bring forth therefore fruit worthy of repentance (77)." From this, therefore, perceive how great is the power of man to have free will: yet he himself says this, if there is a judgment of the righteous and the unrighteous. Manes said: There is judgment. Archelaus said: I think that what has been said by us (61) concerning the devil possesses not a little reason and piety. For each creature also has its own order: and one order is that of the human race, another is that of animals, and another that of the angels: but one and only is the divine substance, eternal and invisible, as is known to all, according to that which is written: "No one has ever seen God (62), except the only-begotten Son who is in the bosom of the Father (78)." The rest therefore C of all visible creatures it is necessary exist, heaven, earth, sea, men, angels, archangels: but God, since He has never been seen by any, what can be consubstantial (homousion) to Him from these creatures? Whence also we say that every single thing has its own substance according to its order. But you say that every animal that moves is made from one [source], and say that it received a substance from God that is similar, and that it can sin, and can come to judgment; and you do not wish to accept the discourse saying that the devil was an angel and fell in transgression, and that he is not of the same substance with God. You suppress the reason for judgment (64), so that it might appear that one of us is deceiving. For if an angel who was created by God cannot fall into transgression, how can the soul, a part of God, sin? If, however, you say there is a judgment of sinning souls, and you say they are of one substance with God, and yet when you assert them to be of divine nature, you say nonetheless that they do not keep the commands of God (65); even so my argument proceeds further (66), saying first that the devil, because he did not keep the command, fell; for he was not of the substance of God: he fell not so much to hurt the human race, but that he might rather be mocked by it: for He gave us power to tread upon serpents and scorpions, and upon all the power of the enemy (79). D XXXIII. The judges said: He has shown sufficiently concerning the origin of the devil. For since both parties confess that judgment is to come, necessarily every individual is shown to be of free will; which having been evidently shown, there is no doubt that everyone, into whichever side he chooses, has used the power of his own will (67). Manes said: If from God [He is] good, as you assert, you have called Jesus a liar (68). Archelaus said:
A Confess first that the account of those whom we have just presented is true, and then I will show you his father. Manes said: If you show me his father to be a liar, and ascribe nothing of these things to God, then faith will be granted to you concerning everything. Archelaus said: Once the account of the devil has been diligently set forth in every respect, and the dispensation revealed, even according to the vigor of human sense, one can diligently observe for oneself who this is who is called the father of the devil. But since you say that you are the Paraclete, you are also very much lacking in human prudence. Since, therefore, you have betrayed your ignorance, I will tell you who that father of the devil is (69). Manes said: ... I say; and he added: Everyone who is a builder, or a creator of things, is called the father of those things which he has created (70). Archelaus said: I am surprised how you can answer this at least with sound reason, and not conceal the understanding or nature of this discourse. Hear now from this who his father is. When he had fallen from the kingdom of the heavens, he was upon the earth, intending and inquiring to whom he could join himself, whom he might also be able to make a participant B of his own wickedness from his company. And indeed, as long as man did not exist, he was not called a murderer, nor a liar with his father; after this, however, when man was made, and had been deceived by his lie and circumvention, when he had inserted himself into the body of the serpent, which was the wisest of all beasts, then he was called a liar, along with his father, and (71) the curse of the lie was visited not only upon himself, but also upon his father. When, therefore, the serpent had received him into itself, and had received the whole being, it became as it were pregnant, carrying a bundle of immense malice; and it was like a woman in labor who is pressed by childbirth, wishing to vomit forth, agitated by its malignant suggestion (72). For the serpent, bearing grievously the glory of the first man, having entered paradise, and experiencing pains within itself, began to generate lying discourses, and to bring forth death for men who had been formed by God, and had received life. But it could not make itself fully manifest C through the serpent; rather, it reserved its perfection, which it would demonstrate in Cain, by whom it was entirely generated. And through the serpent indeed it demonstrated hypocrisies and fallacies to Eve; but through Cain it gave the beginning of murder, inserting itself into the first fruits of the crops, which he distributed wickedly. From this it was called a murderer from the beginning; but a liar, because it deceived, saying: "You shall be as gods" (Gen. 3, 5); for those whom it was deceiving into thinking they would be gods were cast out afterwards from paradise. Therefore, its earlier father is made manifest, D who conceived and generated it in the womb and brought it forth into the light: the serpent. The second, however, is Cain, who through iniquities that had been conceived, brought forth sorrows and parricide; for the killing likewise perpetrated iniquity, injustice, and impiety. But also whoever receives him, and does his desires, are made his brothers. His perfect father is Pharaoh; every one of the impious is made his father; his father was made Judas, because he conceived him, but he was an abortion; for he did not bring forth a perfect birth, because he attacked a greater person through Judas, and therefore I say that an abortion was made; for just as if a woman conceives the seed of a man, and receives daily progress in herself, so too did Judas proceed daily unto the worse (73), with occasions given to him by the malignant one, as if with seeds. And first indeed was to him the seed of the love of money, but the increase was theft, for he used to steal those things which were cast into the money box; but the pains of the birth were the conversation with the Pharisees, and the wicked convention of the price; but it is an abortion, not a birth, a shapeless noose of death. But also you, if you produce a malignant one from yourself, and do his desires, you have generated him, and are said to be his father; but if you have done penance and thrown off the burden, you will be as one giving birth. For as in school games, if anyone receives material from a master, and generates and produces the remaining body of the discourse from himself, he is called the creator of those things which he has generated; so he who has received a little bit of leaven from the greatest malice, must necessarily be called the father and begetter of him who from the beginning resisted the truth. Which in a similar manner can come to pass also in those who study virtue; for I have heard most brave men say to God: "By your fear, O Lord, we have conceived in the womb, and have been in pain, and have brought forth the spirit of salvation" (Isa. 26, 18); so also whoever conceives from the fear of the malignant one, and brings forth the spirit of iniquity, they themselves must necessarily be called his fathers; for they are called sons, while they still obey his ministry; but fathers, who have arrived at the perfection of malice. For thus also our Lord says to the Pharisees: "You are of your father the devil" (John 8, 44), making them his sons, while they still appeared to be troubled, and were thinking in their hearts evils for goods against the just. Therefore, to those thinking such things among themselves, with the malignant thoughts of them translated into themselves, Judas, the head of evils, and leading wicked counsels to perfection, became the father of wickedness, honored by them with the price of his inhumanity, the thirty silver pieces; for the whole [devil] entered into him after the morsel of bread.
A Indeed, but as we have said, after the womb swelled and the time of labor arrived, it brought forth an abortion of an iniquitous conception. And for this reason, he was not perfectly called a father, except for that time during which the conception was carried in the womb; for after he fled to the snare, it does not seem he had brought forth a complete birth, because repentance followed.
XXXIV. I do not think you are ignorant that "father" is indeed one name, but it has different meanings. For one is called a father of those whom he has naturally begotten as children; another, of those whom he has merely nurtured; and some, by the privilege of time and age—whence also our Lord Jesus is said to have many fathers. For David is called his father, and Joseph is thought to be his father, although neither of these was his father by the truth of nature. For David is called his father by the privilege of age and time, and Joseph by the law of nurturing; but God alone is his Father by nature, who deigned to manifest all things to us quickly through His Word. And our Lord Jesus, in no way delayed, within the space of one year restored multitudes of the sick to health and the dead to light; He who embraced all things by the power of His word, in whom [it is said] He was delayed, so that we might believe He was delayed so long in sending the Paraclete. But rather, as was said above, He was present immediately, poured out abundantly into Paul, by whose testimony we also believe, saying: "But to me alone this grace was given." He who before was indeed a persecutor of the Church of God, but was again manifested to all, that he was B a faithful minister of the Paraclete; through whom His singular clemency became known to all, so that even to us who once were without hope, the distribution of His gifts has arrived. For who among us could have hoped that Paul, the persecutor and enemy of the Church, would become her defender and guardian? And not only this, but even a teacher, a founder and architect of churches. Therefore, after him, and after those who were with him—that is, after the disciples—no one else is to be expected according to the Scriptures; for our Lord Jesus says concerning the Paraclete: "Because he shall receive of mine." He chose, therefore, as a worthy vessel, this man Paul, whom he sent to us, and just as the Spirit could not dwell upon all men, except upon Him who was born of Mary the Mother of God, so also the Spirit the Paraclete could not come upon any other than the apostles and the blessed Paul. "He is to me a vessel of election," He says, "that he may bear my name before kings and nations." He also set this forth in his first Epistle, saying: "According to the grace that is given to me by God, that I should be the minister of Christ among the Gentiles, sanctifying the Gospel of God. I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Spirit." And again he says: "For I dare not speak of any of those things which Christ worketh not by me, in word and deed. For I am the least of all the apostles, who am not worthy to be called an apostle. But by the grace of God I am what I am." And he wishes those who sought experience of Him who spoke in him, Christ, to accept this, because the Paraclete was in him, having obtained the grace of whose office and endowed with magnificent honor, he says: "For which thrice I besought the Lord, that it might depart from me; and he said to me: My grace is sufficient for thee; for power is made perfect in infirmity." Again, because he is truly the Paraclete himself who was in Paul, our Lord Jesus Christ says in the Gospel: "If you love me, keep my commandments. And I will ask the Father, and he shall give you another Paraclete." In which He shows C Himself also to be a Paraclete, when He says "another." Whence we, believing Paul, have heard him saying: "Or do you seek a proof of Christ, who speaketh in me?" and things of this kind, of which we have spoken above; whence also, as to us who are faithful as his heirs, he secures his testament in his Epistle to the Corinthians, saying like a father: "For I delivered unto you first of all, which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures; and that he appeared to Cephas, and after that to the eleven apostles; then was he seen by more than five hundred brethren at once, of whom many remain until this present, but some are fallen asleep. After that, he was seen by James, then by all the apostles; and last of all, as by one born out of due time, he was seen also by me: for I am the least of all the apostles. Whether therefore I, or they, so we preached." And again, handing down to D the heirs that inheritance which he himself earned, he says: "But I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted, and fall from the simplicity and chastity that is in Christ. For if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel, which you have not received; you might well bear with him."
A XXXV. But he said this while showing that all the others who have come are false apostles, deceitful workers transforming themselves into apostles of Christ: "And no wonder; for Satan himself transforms himself into an angel of light. What is it great, then, if his ministers also transform themselves into ministers of justice? Their end will be according to their works." He indicates what sort they were and by whom they were surrounded. Since the Galatians wished to be transferred from the Gospel, he says: "I marvel that you are so soon transferred from him who called you into another Gospel, which is not another; unless there are some who trouble you and wish to pervert the Gospel of Christ. But even if we ourselves, or an angel from heaven, have announced to you anything beyond what has been delivered to you, let him be accursed." And again he says: "To me, the least of all the apostles, was this grace given. For what was lacking of the tribulations of Christ, I fulfill in my flesh." And in another place again he professes that he is a minister of Christ above the rest, as if afterward no other were to be expected at all; for he commands that not even an angel from heaven be received. And how do we believe in Manes, coming from Persia, saying that he is the Paraclete? For I recognize from this that he is one of those who transform themselves, of whom the vessel of election, the Apostle Paul, gave you manifest warning, saying: "Because in the last times some will depart from the faith, giving heed to seducing spirits and doctrines of demons, speaking lies in hypocrisy, having a seared conscience, those who forbid marrying and abstaining from foods which God created to be received with thanksgiving by the faithful and by those who have known the truth; for every creature of God is good, and nothing is to be rejected which is received with thanksgiving." But the evangelist Matthew also diligently signifies the discourse of our Lord Jesus Christ: "See that no one deceives you; for many will come in my name, saying: 'I am Christ'—and they will deceive many. But if anyone says to you: 'Lo, here is Christ, or there,' do not believe. For false Christs and false apostles and false prophets will arise, and they will give great signs and wonders, so that if it is possible, they would lead even the elect into error. Lo, I have foretold you. If they say to you: 'Lo, he is in the desert,' do not go out. If they say to you: 'Lo, he is in the inner rooms,' do not believe." B And after all these commands, this man, showing not even any sign or any wonder, nor having any affinity, nor even being placed in the number of the disciples, nor having obeyed our deceased one, whose inheritance we rejoice in—since he neither stood by him when he was languishing, nor was a witness to his testament, but rather since he did not even come into the knowledge of those who attended to the sick man—finally, since he receives the testimony of no one at all, wishes to be believed to be the Paraclete; even though, if you were to perform signs and wonders, you ought to be regarded as a false Christ and false prophet according to the Scriptures. And therefore it is fitting that we act more cautiously, according to what the blessed Apostle warns, saying in the Epistle which he wrote to the Colossians: "Remain in the faith, founded and rooted, and unmoved from the hope of the Gospel which we have heard, which has been preached in every creature that is under heaven." And again: "As therefore you have received Christ Jesus the Lord, walk in him, rooted and built up in him, and confirmed in the faith, as you have been taught, abounding in thanksgiving. See that no one despoils you through philosophy and vain deceit, according to the elements of the world, and not according to Christ, because in him dwells all the fullness of the godhead." With all these things so diligently set forth, the blessed Apostle, as a father to his children, adds as if it were a certain seal of his testament, saying: "I have fought the good fight, I have finished my course, I have kept the faith. As to the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day; and not only to me, but to all who love his advent."
C XXXVI. No one among you, O Manes, makes a Galatian—
A Must you not be multiplied like the tares, even if you perform signs and wonders, even if you raise the dead, even if you bring us an image of Paul himself, you are anathema, O Satan? B For it has been prescribed concerning you; we have been forewarned and forearmed by the holy Scriptures. You are a vessel of the Antichrist, and not a good vessel, but a filthy and unworthy one, which he—like some barbarian or tyrant, when he attempts to rush upon those who live under the justice of the law—has sent on ahead, as if destined for death, to explore how great and of what kind is the virtue of the legitimate king and his people; for he himself feared to rush in unexpectedly, nor did he dare send any other from among his necessary men, lest he suffer some adversity. Such a one you are to us, placed beneath a good and holy king, sent by your king, the Antichrist, as if destined for death. And I do not say this based on something unexplored; but because I see you perform no virtue, I judge you thus. For we know beforehand that he is to transfigure himself into an angel of light, and that his ministers will come in such a manner, and will perform signs and wonders, so that, if it were possible, even the elect might be led astray. Who, then, are you, who have not even been granted some necessary place by your father Satan? For what dead man do you raise? What flux of blood do you stanch? Whose eyes, smeared with mud, do you make to see? When do you satisfy a hungry crowd with a few loaves? Where do you walk upon the waters, or who among those who dwell in Jerusalem has seen you? You barbarian Persian; you could not have had knowledge of the language of the Greeks, nor of the Egyptians, nor of the Romans, nor of any other language; but of the Chaldaeans only, which is not even counted as a language; you cannot hear any other person speaking. The Holy Spirit is not like that—far be such an evil thought!—but He distributes to all, and knows all kinds of languages, and recognizes all things, and becomes all things to all, so that not even the thoughts of the heart are hidden from Him. For what does the Scripture say? That each one heard the apostles speaking in his own language through the Spirit, the Paraclete. But what more shall I say? Barba, C you priest of Mithra, and cheat, you worship the sun alone, Mithra, the enlightener of mystical places, as you think, and the witness—that is what you play at among them, and you perform mysteries as if you were an elegant man. But why do I receive these things with indignation? D Must you not be multiplied like the tares, until that great father of yours himself arrives, raising the dead, persecuting almost unto hell all those who refuse to obey him, deterring many with the fear of the arrogance with which he is himself surrounded, applying threats to others, and mocking them with the turning and movement of his countenance: but he shall not progress further; for his folly shall be spread abroad to all, like that of Jannes and Mambres. The judges said: As we have learned from you, just as the apostle Paul says, and furthermore, since the Gospel prescribes that no one else is to be given entrance hereafter to preach, or to teach, or to evangelize, or to prophesy in this life, unless he is perhaps considered a false prophet, or a false Christ. Whence, since you have said that the Paraclete was in Paul, and that He sealed all things, why did he say: "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be destroyed"? Whom else was he expecting when he said this? But if he himself confesses that he looks for some perfect one; and if it is necessary for someone to come, show us of whom he speaks? Lest perhaps this speech seems to point back to this man, or to him who sent him, Satan, as you say. For if you confess that that which is perfect is to come, it cannot be Satan; but if you look for Satan, it cannot be that which is perfect.
XXXVII. Archelaus said: Since the things which were spoken by the blessed Paul were not said without God, it is certain that he said our Lord Jesus Christ was to be expected as the perfect one, who alone knows the Father, and to whom He has willed to reveal Him, as I can demonstrate from his own words. But because, when that which is perfect comes, that which is in part shall be destroyed; and yet this man asserts that he himself is perfect; let him show what he has destroyed: for that which is to be destroyed is the ignorance that is in us. Let him say, therefore, what he has destroyed, what he has brought into knowledge? If he can do anything, let him do it, so that he may be believed? But if this discourse of his can be diligently understood, how much virtue does it have? Only then can it be believed concerning those things which have been asserted by me. Therefore, in the first Epistle to the Corinthians, Paul speaks thus of the perfect one who is to come: Whether prophecies shall be destroyed, or tongues shall cease,
or knowledge shall be destroyed; for we know in part, and we prophesy in part. But when that which is perfect is come, that which is in part shall be destroyed. A See, therefore, how great a power that which is perfect possesses in itself, and of what order this perfection is. Let this man tell us what prophecy of the Jews and Hebrews he has destroyed, or what languages of the Greeks, or of those who worship idols, he has caused to cease, or what other heresies he has overthrown—those of Valentinus, Marcion, Tatian, or Sabellius, and the rest who have composed their own kind of knowledge for themselves. Which of these has he destroyed, or when shall he destroy them, as if he were perfect? Is it perhaps that he seeks some truce? Not at all; he who is perfect, that is, our Lord Jesus Christ, will not come so B obscurely and ignominiously. But just as a king, when coming to his own city, first sends ahead his protectors, signs, standards, leaders, princes, governors, and everything is immediately set in motion, while some fear and others rejoice in expectation of the king, so also my Lord Jesus, who is truly perfect, when He comes, sends ahead His glory, the sacred preachers of the undefiled and immaculate kingdom; and then the whole of creation will be stirred and troubled, praying and beseeching until He delivers it from servitude. The human race must necessarily fear and be greatly troubled, because it has committed many sins; but the just alone will rejoice, expecting what has been promised to them; and the substance of worldly things will no longer remain; all will be destroyed; whether prophecies or their books, or the languages of all kinds will cease, because men will no longer need to be anxious or to think about those things which are necessary for life; even the knowledge of any doctors whatsoever will itself be destroyed: for nothing of these will be able to withstand the arrival of that great King. For just as a small spark, when brought near the brilliance of the sun, is overtaken and immediately disappears, C so all of creation, every prophecy, all knowledge, and all languages, as we stated above, will be destroyed. But because human nature is not able to explain the presence of the heavenly King in a few, fragile, and very weak words—just as it ought, perhaps, to be for the saints and those very worthy to say something about Him—nevertheless, for the sake of necessity, it suffices me to have brought these things forward, compelled by the urgency of this person, so that I might show you what kind of man he was.
XXXVIII. And I indeed consider Marcion, Valentinus, and Basilides and other heretics as blessed, when compared with this man, since they seem to have used some intellect and believed themselves able to understand all of Scripture, and so set themselves up as leaders to those D who were willing to listen to them; yet none of them dared to proclaim himself God, or Christ, or the Paraclete, like this man, who sometimes disputes about the aeons, and sometimes about the sun, how these things were made, as if he were greater than they; for everyone who explains how something was made shows himself to be greater and more ancient than that of which he speaks. But who, moreover, would dare to speak of the substance of God, unless perhaps our Lord Jesus Christ alone? These things indeed I do not assert from my own words, but I confirm them with the authority of the Scripture which has instructed us; for the Apostle also says to us: "That you may be as lights in this world, holding fast the word of life to my glory in the day of Christ, because I have not run in vain, nor labored in vain." We ought to understand what is the force and reasoning of this saying; for the word holds the place of the leader, but the works are those of the King. Just as, therefore, someone who is awaiting his king strives to show all who are under his care to be obedient, ready, dear, cheerful, and devout, but also innocent and abounding in all good things, so that he may receive praise from the king and be considered worthy of greater honor from him, as having well governed the province entrusted to him: so also the blessed Paul says to us: "That you may be as lights in this world, holding fast the word of life to my glory in the day of Christ." Namely, that our Lord Jesus Christ, coming, might see that his teaching has flourished in us; and because he did not run in vain, nor work in vain, he might be rewarded with the due crown. And again, he also warns us in the same epistle not to set our minds on earthly things, but that our conversation ought to be in heaven; from whence also we look for the Savior, our Lord Jesus Christ. And because it is not safe for us to know the final day, he pointed this out in the Epistle which he writes to the Thessalonians: "But of the times and moments, brethren, you have no need that I should write to you; for you yourselves know diligently that the day of the Lord shall come as a thief in the night." And how does he now stand there, persuading and asking every single Manichæan
to affect his ends, and goes into houses, seeking to deceive souls burdened with sins. But we do not feel this to be the case; nay, let us rather bring the matters themselves into the middle and compare them, if you please, with the perfect Paraclete. For you see that sometimes he asks questions, and sometimes he entreats. But it is written in the Gospel of our Savior that even those who stand on the left of the King will say: "Lord, when did we see thee hungry, or thirsty, or a stranger, or in prison, and did not minister to thee?" asking that He might be indulgent to them; but what did the just Judge and King answer them? "Depart from me into eternal fire, you workers of iniquity." He cast them into the eternal fire, even though they did not cease to beg. Do you see what the coming of the perfect King is? It is not such as the perfection you assert. But if the great day of judgment is to be expected after Him, then this one is surely inferior to that one. But if he is inferior, he will not be perfect. If he is not perfect, the Apostle does not speak of him. But if the Apostle is not speaking of him, and this man lies in saying it was spoken of himself, he must surely be judged a false prophet. But many other things similar to these can be said, and if we wished to pursue all of them, no time would suffice us to complete everything. Hence I have deemed it sufficient to have said a few things out of many, leaving the remaining parts of this treatise to those who wish to pursue them.
XXXIX. Having heard these things, they gave immense glory to God, and worthy of Him; and they honored Archelaus with many honors. Then Marcellus, rising and removing his robes, surrounds Archelaus, and embraces him, fixed with kisses, and clings to him. Then indeed the infants, who had happened to gather, were the first to begin to pelt and chase Manes, and the rest of the mob, having followed them, stirred itself to drive Manes away. When Archelaus perceived this, raising his voice like a trumpet, desiring to restrain the multitude, he said: "Cease, beloved brothers, lest by chance we be found guilty of blood on the day of judgment; for it is written concerning such matters, that 'there must be heresies among you, that those who are approved may become manifest among you.'" And by these words the crowds were settled. But since it pleased Marcellus that this disputation should be taken down and transcribed, I could not contradict, trusting in the kindness of the readers, that they will grant pardon if the discourse should sound in some way unskilled or rustic; for this is all that we are striving for, that the knowledge of the event might not escape any studious person. Then therefore, when Manes had fled, he appeared nowhere. Turbo, however, the minister of Archelaus, was committed to Marcellus, and when Archelaus ordained him a deacon, he remained in the company of Marcellus. But Manes, fleeing, arrived at a certain village located far from the city, which was called the village of Diodorus. Now there was a presbyter of that place named Diodorus himself, quiet and mild, and of very good faith and reputation. And when one day Manes, with a crowd gathered, was preaching, and asserting to the people standing by things foreign and alien to the ancestral tradition, fearing none at all of those who might be able to oppose him, Diodorus, seeing his wickedness progressing, deliberates to send a letter to Archelaus, containing these things.
DIODORUS TO BISHOP ARCHELAUS, GREETINGS.
XL. I wish you to know, most religious Father, that in these days a certain man named Manes has arrived at our parts, who promises to fulfill the doctrine of the New Testament. And indeed, there were some things in what was said by him that were of our faith; but some things he asserted that were far different from those which descend from our ancestral tradition. For he interpreted some things in a strange way, to which he also added things from his own, which appeared to me very foreign and untrustworthy. On account of which I have been moved to write these things to you, knowing the perfect and most complete sense of your doctrine, since nothing of these things can be hidden from you; and therefore I have been confident that you could not be hindered by envy from explaining these things to us. Although I myself could not be inclined toward any other sense, yet for the sake of simple souls, I have been compelled by your authority to implore a discourse. For indeed the man appears very vehement in both speech and action, and in his very appearance and habit. But I also write to you a few things that I can retain from those things which were spoken by him, knowing that from these you will understand the rest also. You know that those who wish to assert some dogma have this custom, that whatever they wish to take from the Scriptures, they pervert these things willfully by their own intelligence. But the apostolic discourse, foreseeing this, marks it, saying: "If anyone announces to you beyond what you have received, let him be anathema." Therefore, after these things which were once handed down by the apostles, it is not right for a disciple of Christ to receive anything else beyond them. But lest I prolong the discourse further, I return to my proposal. The Law of Moses, to speak briefly, he was saying here is not of the good God, but of the malignant prince, and that it has nothing of kinship to the new law of Christ, but is contrary and inimical, one resisting the other. I, hearing,
I was telling them the Gospel teaching, how our Lord Jesus Christ said: "I have not come to abolish the law, but to fulfill it." But he says that by no means did He say this; for since we ourselves find that He did abolish the law, it is necessary for us to understand it in the way that He actually did. Then he began to say many things from the law, and also many things from the Gospel and from the Apostle Paul, which seem to him to be contradictory, which he states with confidence, fearing nothing; I believe he has as an assistant that dragon who is always our enemy. Therefore he said that God said there: "I make the rich and the poor"; here, however, Jesus called the poor blessed; he added, moreover, that no one can be his disciple unless he renounced everything he had; whereas there Moses, having taken silver and gold from the Egyptians, had fled with the people from Egypt; but Jesus taught that one should desire nothing belonging to a neighbor. Then, that he had provided in the law that an eye should be spent for an eye, a tooth for a tooth; but our Lord commanded that if someone strikes one cheek, the other should also be prepared. And there Moses commanded that he who had done work on the Sabbath, and had not remained in all the things which are written in the law, be punished and stoned, just as was done to him who, while still ignorant, had gathered a bundle of wood on the Sabbath; Jesus, however, commanded him who had been cured by Him even to carry his bed on the Sabbath; and he does not prohibit his disciples from plucking ears of grain and rubbing them with their hands on the Sabbath day, an act which was certainly not allowed to be done on the Sabbath. And why should I say more? With many and various assertions of this kind, such dogmas were being affirmed by him with the greatest effort and the greatest zeal. For by the authority of the Apostle, he strove to assert that the law of Moses is the law of death; but that the law of Jesus is the law of life, through that which he says: C "Who also has made us sufficient to be ministers of the new testament, not of the letter, but of the spirit. For the letter kills, but the spirit gives life. But if the ministration of death, in letters written on stones, was in glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his countenance, which shall be done away; how shall not the ministration of the Spirit be rather in glory? For if the ministration of condemnation be glory, much more shall the ministration of righteousness abound in glory. For even that which was made glorious had no glory in this respect, because of the glory that excelleth: for if that which is done away was glorious, much more that which remaineth is in glory." But this indeed, as A you know yourself, in the second Epistle to the Corinthians. He adds, however, from the first Epistle, saying that the disciples of the Old Testament are earthly and animal, and therefore flesh and blood cannot inherit the kingdom of God. He even said that Paul himself, in his own person, asserts what he says: "If I build again the things which I destroyed, I make myself a transgressor." But also that the same person most evidently said concerning the resurrection of the flesh, that he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh, nor does the law according to the letter retain any utility. And again, that Abraham has glory, but not before God. Only that the knowledge of sin is made through the law. But he inserted many other things, denigrating the law, on the ground that the law itself is sin, by which all simple ones, as he spoke, were moved, until John, he said, were the law and the prophets. He said, however, that John preached the kingdom B of heaven; for even by the cutting off of his head it was indicated that, all his former and superior things being cut away, only the latter things are to be kept. To these things, therefore, write back to us in a few words, O most religious Archelaus; for I have heard that you have no small interest in such matters: for it is a gift of God, therefore because God grants these gifts to His worthy and dear ones, and to those joined to Him in the society of His purpose. For our purpose is to prepare ourselves and to become close to a benign and rich mind, and we immediately attain most bountiful gifts from it. Since, therefore, there is not sufficient erudition in these matters for my current vow and purpose (for I confess myself to be an unlearned man), I have sent to you, as I have often said, to receive the most complete solution to this question. Be safe for me, incomparable and honorable Father.
XLI. Having received this letter, Archelaus was astonished at the man's audacity; but meanwhile, as the situation urged him to give an answer quickly to the allegations of Diodorus, he immediately wrote in this way.
ARCHELAUS TO DIODORUS THE PRESBYTER, HONORABLE SON, GREETINGS
Having received your letters, I was very glad, most beloved. I have learned, however, that this man who had come to me a few days ago, wishing to introduce a knowledge other than that which is apostolic and ecclesiastical, D also came to you; whom indeed I did not admit, for in the meantime he was refuted by us while we were disputing. And I would indeed like to write to you everything that was said by me, so that from these things you might recognize the faith.
A Now, because this can be done at a convenient time, I have thought it necessary for the present to answer you briefly regarding those things which you wrote to me were said by him. It was, therefore, his chief endeavor [(23)] to show that the Law of Moses is not in harmony with the Law of Christ; and he attempted to assert this from our own Scriptures. But we, from that very same Scripture, not only confirmed the Law of Moses and all that is written in it, but we also proved that the entire Old Testament agrees and is in harmony with the New Testament, and that it is a single text, just as if one garment is seen to be woven together from [(24)] weft and warp. Only this, which we see like purple on the garment, is the New Testament in the texture [(25)] of the Old Testament; for we behold within it the glory of the Lord [(26)]. Therefore, the mirror [(27)] ought not to be cast away, since it shows us the very image of things that is true and reliable [(28)]; rather, it should be honored all the more for this reason. And further, if a boy who is led to the teachers by a tutor [(29)] is still a child, should he, when he has reached maturity, dishonor [(30)] the tutor because he no longer needs his services [(31)], and can now go to the schools and appear at the lecture halls alone without his help? Or again [(32)], when a small child who has been nourished on milk has progressed to stronger foods, should he with injury cast aside and shrink from the nurse’s breasts? Rather, does he not revere and cherish her, and confess himself a debtor for her kindness [(33)]? We provide [(34)] another example, if it pleases you. A certain man, when he saw an infant cast upon the ground and already severely afflicted, took him up and began to raise him at his own home [(35)], until he reached the age of adolescence, and he endured all the toils that usually befall those who nourish children [(36)]. But after some time, he who was his natural father comes to seek the boy, and finds him with the one who had nourished him [(37)]. What should this boy do, once his father is recognized? For I speak to you of a righteous boy. Does he not, having rewarded with many gifts the one who had educated him, follow his natural father out of regard [(38)] for his inheritance?
B Thus, I must understand that the magnificent servant of God, Moses, found [(39)] the people afflicted by the Egyptians, whom he took up and fed in the desert like a father, taught like a master, and ruled like a rector. He preserved the people until He to whom they belong should come; and after some time, the father arrived and received back his sheep [(40)]. Will he not, in all things, be honored by him who entrusted the flock, and will he not glory because of those who were preserved by him? Who, therefore, is so insane in his mind, O most beloved Diodorus, as to call those alien to one another who are joined together, who have prophesied for one another, and who have shown [(41)] equal, similar, and cognate—or rather, truly native—signs and wonders? And first, Moses said to the people: ‹The Lord our God will raise up to you a prophet like me 38.› Then Jesus says: ‹For Moses spoke of me 39.› You see [(42)] how they offer their right hands to one another, even though [(43)] one is a prophet and the other the beloved Son; one is acknowledged as a faithful servant, and the other as the Lord. But also, if someone at some time wishes to go to the schools without a tutor, he is not accepted by the master, who says: "I will not accept him unless he has received a tutor." But I shall briefly explain who this is of whom it is spoken. There was a certain rich man 40, living in a worldly way, spending his days in great luxury; but another, a poor man, was his neighbor, who could not even find his daily bread [(44)]. It happened that both departed this life and descended into hell, and the poor man was sent to a place of rest, and the rest you know. Yet there were five brothers of the rich man doing what he himself had done [(45)], without a doubt the things they had learned at home from such a master. The rich man asked at the same time to learn a greater doctrine; but Abraham, knowing that they still need a tutor, says to him: ‹They have Moses and the prophets.› For if they do not accept them, so as to be governed by them as by a tutor, they will not be able to receive the teaching of a greater master.
XLII. But I will explain concerning the other arguments as I am able, that is, that He did not speak in opposition to Moses.
A Jesus either did or did (46). First, concerning what he says: "An eye for an eye, a tooth for a tooth," this (47) is just; but the command to offer the other cheek when struck, this is goodness. Is justice contrary to goodness? God forbid (48)! Rather, it is a progression from justice to goodness. And again: "The laborer is worthy of his hire" (42). But if anyone wishes to commit fraud, that exactly what he had intercepted by fraud should be exacted from him (49) is most just, especially since the reward is great. I say this because when the Egyptians were afflicting the children of Israel with taskmasters in the making of bricks, Moses, because of their cruelty, executed them all at once in a single moment of time. Must this be called iniquity (50)? God forbid! That is surely the restraint of goodness (51), when one uses things frugally, renouncing all that is superfluous. Moreover, what is said in the Old Testament: "I make both the rich and the poor" (Prov. XXII, 2), and the Lord beatifies the poor (Matt. V, 10), did not refer to the poor in worldly substance (53), but the poor in spirit, that is, those who are not inflamed with pride (54), but mitigate and incline themselves with humility (55), not thinking more highly than they ought to think (Rom. XII, 3). And indeed, the adversary has not adapted this question competently. For here I see even Jesus looking gladly upon the gifts of the rich (Mark XII, 41), when they are offered in the treasury; and this is a small thing (56), if gifts were offered in the treasury only by the rich (57); but truly even the two mites of the poor widow are gladly received, in which something more is demonstrated than what Moses had commanded regarding the receipt of money. For he used to receive from those who had (58); but He receives even from those who do not have. But, he says, it is written: "Unless a man renounces all that he possesses, he cannot be my disciple" (Luc. XIV, 33). Again I see the centurion, very rich and endowed with worldly authority, having more faith than all Israel (Matt. VIII, 10); so that if anyone was [the standard], even he who had renounced all is surpassed by the centurion in faith. But he will tell (60) us B a man: It is not therefore good to renounce riches. It is good, I say, for those who can; but a right use of riches (61) for the work of justice and mercy grants an equal grace, as if everything were renounced in common. But concerning what he says, that the Sabbath was destroyed, He did not entirely destroy it; for the Lord Himself (62) was Lord of the Sabbath (Matt. XII, 8); just as if someone, guarding the bridal chamber diligently prepared (63), should allow it to be vexed or touched by no other stranger (64), until the bridegroom himself arrives; and when he has arrived, he uses his own bed as he pleases, or those whom he himself has ordered to enter with him. The Lord Jesus Christ himself gave testimony to these things which we say with a heavenly voice, saying: "Can the children of the bridegroom (65) fast as long as the bridegroom is with them?" (Marc. II, 19). Nor did He reject circumcision, but rather He Himself took the cause of circumcision upon Himself for us (66), relieving us of the labor, and not allowing us to suffer any pain in vain. For what does it profit, provided one is circumcised, if he thinks the worst things against his neighbor? He willed rather to show us the spaces of a most wide path by a shortened route (67), lest perhaps while we travel around long distances, the day might close into night before us; and while we appear splendid to men on the outside, within we are compared to ravening wolves (Matt. VII, 15), or likened to whited sepulchers (Matt. XXIII, 27). For that man is to be preferred by much (68) to this one, who, surrounded by a squalid and worn-out garment, keeps no evil concluded in his heart against his neighbor. For the C circumcision of the heart alone confers salvation: this carnal one provides nothing for them, unless they be perhaps fortified by spiritual circumcision. Hear also what Scripture says: "Blessed are the clean of heart, for they shall see God" (Matt. V, 8). What need have I, therefore, to labor, when I have known the shortcuts of the way (70), if I can be clean of heart, just as if anyone could prevail through two commandments to fulfill all the law and the prophets (Matt. XXII, 40)? But after all these things, the greatest of the apostles, Paul, teaches, saying:
"Or do you seek proof of him who speaks in me, Christ?" (II Cor. XIII, 3). Why, therefore, do I have need of circumcision (72), when I can be justified even in uncircumcision? And it is written: "If any man is called being circumcised, let him not add uncircumcision; or if any man is called in uncircumcision, let him not be circumcised: for both are nothing, but the keeping of the commandments of God" (73) (I Cor. VII, 18). Since, therefore, circumcision can save no one, it is not to be greatly sought after; especially since if any man is called in uncircumcision and wishes to be circumcised, he is immediately made a transgressor of the law (74). For if I am circumcised and fulfill the commandments of the law so that I may be saved; then, being uncircumcised and placed in uncircumcision, by keeping the commandments much more, I shall have life. For in the spirit I have received the circumcision of the heart, no longer of the letter (75) by ink, "whose praise is not of men, but of God" (Rom. II, 29). Therefore, let no such accusation be brought against me. For just as some man (76) may be rich in many talents of gold and silver, so that every (77) ministry of domestic use is constructed from such metals, he in no way requires the appearance of an earthen vessel; yet, for that reason, the work of the potter or the art of the earthen (78) vessels is not to be detested by him: so also I, having been made rich by the grace of God and having obtained the circumcision of the heart (79), by no means have need of that most base circumcision, nor do I say, however, that it is evil. Far be it. But if anyone wishes to be more diligently instructed concerning these things, he will find them fully treated in (80) the first Epistle of the Apostle (81).
XLIII. Concerning the veil of Moses, and the ministry of death, I shall speak in a very brief discourse. For these things do not seem to me to suggest anything strongly against the law.
The proposed discourse therefore says (82): "But if the minAisterium of death, formed in letters on stones, was in glory, so that the children of Israel could not look into the face of Moses because of the glory of his countenance which is being abolished (II Cor. III, 7); and the rest: yet he confesses that there is glory in the countenance of Moses, which is friendly to us. If it is being destroyed, and its reading has a veil (83), this does not exasperate me, nor does it disturb me, if only there be glory in it. Nor is it brought down in every way into ignobility (84) because it is being destroyed (85). For when Scripture disputes about glory, it testifies that it knows the differences of glory (86): "For one," it says, "is the glory (87) of the sun, another the glory of the moon, another the glory of the stars; for star differs from star in glory" (I Cor. XV, 41). If, therefore, the sun has greater glory than the moon, it does not immediately follow that the moon is brought down into ignobility. So also, if my Lord Jesus Christ surpasses Moses in glory, as the Lord surpasses the servant, it does not immediately follow that the glory of Moses is to be rejected: for thus we can satisfy our hearers, just as the very nature of the word itself persuades (88), affirming from the Scriptures what we say, or certainly proving these things more manifestly by examples. If anyone lights a lamp at night, when the sun has risen, he is not in need of the small fire of the lamp because of the splendor of the sun radiating everywhere; but he has not on that account thrown away the lamp, as if it were contrary to the sun; but rather, having recognized its use, he has kept it even more diligently (89). Therefore, the law of Moses kept the people like a lamp, until our true Savior the Sun should rise for us, as He also says: "And Christ shall give thee light" (Ephes. V, 14). But as to what it says: "Their minds were blinded; for until this day the same veil remains in the reading (90) of the old Testament. It is not unveiled, because it is destroyed in Christ" (91).A For until this day, when Moses is read, a veil is placed upon their hearts. But when one turns to the Lord, the veil will be taken away (92). Now the Lord is the Spirit (60). What (93) does he say? Is Moses present even until this day? Did he not sleep, did he not rest, did he not depart from life? How then does he say "until this day" (94)? But look at the veil, where he says it is placed upon their hearts, in their reading. This (95) is the voice which convicts the sons of Israel, reading Moses and not understanding, nor turning themselves to the Lord; for He is the one who was prophesied by Moses to come. This is the veil which was placed upon the face of Moses, which is his testament (61); for he says in the law (96): "A prince shall not fail from Judah, nor a leader from his thighs, until he comes (97) whose it is (98), and he himself shall be the expectation of the nations (62). He who will bind (99) to the vine his foal, and to the choice vine the foal of his ass. He shall wash his robe in wine, and his garment in the blood of the grape. His eyes are gladdened (1) from wine, and his teeth are white from milk," and the rest. He even designated who and whence he was to come, saying: "The Lord God will raise up for you a prophet from your brethren like me; hear him" (63). And indeed, that this cannot be understood as said of Joshua the son of Nun (2) is manifest. For nothing of this circumcision is found in him; for even after him there were still kings of Judah, and therefore this prophecy is far alien from him. And this is the veil (3) which is upon Moses; for it was not, as perhaps some of the ignorant think, a linen cloth or a skin that covered his face. But the Apostle carefully shows B that it is a veil placed upon the reading of the Old Testament, because of which he who is called of old Israel awaits the coming of Christ, not understanding (4) that the princes and leaders from his thighs have failed from Judah; as we now see them subject to kings and princes (5) paying tribute, with no power conceded to them either of judging or punishing, as Judah had, because he was able to justify Tamar (64), after he had condemned her. But you shall also see (6) your life hanging before your own eyes (65).
C XLIV. This discourse also has a veil. For until Herod they seemed to hold the kingdom in some part; but from Augustus the first census (7) was made among them, and they began to pay tribute and give a tax. But from the time that our Lord Jesus began to be prophesied and expected, from that time the princes and leaders of the people from Judah began to be, who again failed at the advent of his presence (8). If, therefore, the veil that is placed upon that reading is taken away, they will understand (9) the power of the circumcision, and they will find the generation of him whom we preach, and the cross, and whatever things were done concerning our Lord, to be the very things that had been predicted of him. And I would indeed wish to discuss every word (10) from the Scriptures, and to show it as it is worthy to be understood. But since there is now another thing which urges, these things shall be spoken of at our leisure (11); for it is enough to have said these things now, in order to show that it is not without cause that a veil is placed upon the hearts of some in the reading of the Old Testament. Whoever, however, are turned to the Lord, from them the veil (12) is taken away. How much power all these things have in themselves, for those who by perception [conserve them...].
have been granted the authority to see clearly, I leave for you to understand—I leave it to be inferred. Let us also come to that word of Moses, in which he says: "The Lord your God will raise up for you a prophet from among your brothers, like me." In this I see a great prophecy by the servant Moses, who knew A that He who was to come would indeed possess greater authority, yet would suffer similar things, and would show similar signs and wonders. For there Moses was born, placed by his mother in a wicker basket, and exposed on the banks of a river; and here our Lord Jesus Christ was born of his mother Mary, and driven by an angel into Egypt. There Moses, leading the people out from the midst of the Egyptians, saved them; and here Jesus, leading his people out from the midst of the Pharisees, delivered them unto eternal salvation. There Moses, asking through prayer, received bread from heaven with which to feed the people in the desert; and here my Lord B Jesus, by his own power, satisfied five thousand men with five loaves in the desert. There Moses, when he was being tested, placed on a mountain, fasted for forty days; and here my Lord Jesus, driven by the Spirit into the desert, when he was tempted by the devil, similarly fasted for forty days. There, in the sight of Moses, because of the unbelief of Pharaoh, all the firstborn of the Egyptians perished; and here, at the birth of Jesus, because of the unbelief of Herod, all the male children of the Jews suddenly perish. There Moses prays that Pharaoh and his people may be spared from the plagues; and here our Lord Jesus prays that the Pharisees be forgiven, saying: "Father, forgive them, for they do not know what they do." C There the face of Moses shone with the glory of the Lord, so that the children of Israel could not look at his face because of the glory of his countenance; and here Jesus Christ the Lord shone like the sun, and his disciples could not look at his face because of the glory of his countenance and the immense splendor of his light. There Moses struck down with the sword those who had set up the calf; and here the Lord Jesus says: "I came to send a sword upon the earth, and to divide a man from his neighbor," and the rest, which he performed without fear. And here the Lord Jesus walked upon the waters with all power. There Moses commanded the sea; and here the Lord Jesus, when he was on the sea, rising, commanded D the winds and the sea. There Moses, when he was being attacked, fought against Amalek with outstretched hands; and here the Lord Jesus, for us who are attacked and perishing by the violence of the wandering spirit that now works in the unrighteous, hanging with outstretched hands upon the cross, gave salvation. But I pass over many other things, most beloved Diodorus, since I am hastening to send you this booklet quickly, which you, by your own prudence, will easily be able to complete. Write to me, moreover, everything that the minister of the opposing party does afterward. May Almighty God keep you safe in soul and spirit.
XLV. Having received this letter, Diodorus, having gathered the meaning from it, disputed against Manes; so that he was praised by all, because he diligently and competently proved the kinship between the two Testaments and both laws: finding even more things of his own accord, he objected to him things very valid and strong for the truth. Diodorus also concluded against the adversary from the names, saying thus: "You said that there are two Testaments; say, therefore, are there two old or two new? For you assert that there are two unbegotten things of the same time, or rather of eternity; and if there are two, there ought to be two old or two new testaments. But if you do not say this, but rather that one is old and the other new; then it is shown that there is one author for both, and that the old is his, just as the new is, as the very consistency of the matter teaches: just as if one were to say to a man, 'Give me your old house'; does he not by this also declare him to be the owner of the new house? Or, again, if he were to say to him, 'Provide for me your new house'; does he not by the same word also designate that he has an old one? Then this also must be observed, that since there are two, holding an unbegotten nature, from this it is necessary that each of them also have an Old Testament, and
let there come to be two Old Testaments; if, however, you say that both are ancient and without beginning. But I have not learned it so, nor do the Scriptures contain it so. You, however, who say that the law of Moses is of an evil prince, and not of the good God, tell me, who were those who resisted the face of Moses, I mean Jamnes and Mambres? For everything that resists, does not resist itself, but another, either better or worse, just as Paul indicates to Timothy in his second Epistle, writing 37: "Just as Jamnes and Mambres resisted Moses, so also did these resist the truth, men corrupted in mind, reprobate concerning the faith; but they will proceed no further. For their folly is known to all 38, as was that of those others." You see how he compares Jamnes and Mambres to men corrupted in mind and reprobate concerning the faith, but Moses to the truth? But even Saint John, the greatest of the evangelists, says that grace provides for grace, and differs 88; for he tells us that the law of Moses received grace from the fullness of Jesus; that another grace for that grace was completed in us through Jesus Christ. Pointing this out, our Lord Jesus Himself also said: "Do not think 39 that I will accuse you before the Father. There is one who accuses you, Moses, in whom 40 you hope; for if you believed Moses, you would also believe me 41; for he wrote about me. But if you do not believe his letters, how will you believe my words?" There are also many other things that could be said 42 concerning the apostle Paul and the Gospels, from which we can show that the old law is not of another than the Lord, whose the New Testament is, which it is fitting for us to explain and adapt properly 43. Now evening hinders, for the day is closing, and it is right for us to make an end of our disputing; but tomorrow we shall have questions 44 on those matters which seem good to you. And saying these things they departed 45.
XLVI. Concerning the Meeting of Archelaus with the Heresiarch Manes.
When morning had come, Archelaus suddenly arrived at this castle where Diodorus was staying, before anyone had stepped out into public at all. Now Manes, not knowing that Archelaus was present, was again provoking Diodorus into public, so that he might contend with him in a dispute, wishing to crush him with words, from the fact that he observed him to be a simple man and not sufficiently learned in the questions of the Scriptures. For he had already had a taste of the doctrine of Archelaus. When, therefore, the crowds had gathered at the usual place of the dispute, and Manes had already begun to speak, suddenly Archelaus appeared in their midst, and having embraced Diodorus, greeted him with a holy kiss. Diodorus, however, and all who were present, marveled at the work of divine Providence, that Archelaus should arrive at the very time when the question was being moved; for in very truth, it must be confessed, the religious Diodorus had feared the conflict in some measure. But when Manes saw Archelaus, he ceased at once from his abuse, and with his pride not a little cast down, it was clearly understood that he wished to avoid the conflict. The multitude of listeners, however, considered the arrival of Archelaus to be like the presence of an apostle, because he was so prepared and so prompt for the defense of the Word. And when by a motion of his hand he had requested silence from the people (for no small tumult had arisen), Archelaus began in this way: "Although some have attained to the prudence and even the glory of our own people, nevertheless this I beseech of you, that you reserve the testimony of those things which have been said before me. For I know and am certain, brothers, that I have not come to assist Diodorus 46 because of any inability of his own, but because I knew this man at that time, when he had arrived at the parts of my district, through the favor 47 of the illustrious man Marcellus, wishing to divert him from our doctrine and faith, specifically so that he might be made a suitable defender of this impiety; and yet he did not prevail to divert or move him with all his words in anything. For the most religious Marcellus was found to be like the rock [*] upon which a house was built with most solid foundations; and when the rain had fallen, and the rivers and winds had rushed and beaten upon that house, it stood firm; for it was founded upon most solid and immovable foundations; but as for this man who is present, the attempt itself brought him infamy rather than glory. Yet he does not seem to me worthy of pardon who did not know what would happen; for he ought to have foreseen who his own were; since the Spirit of the Paraclete dwells in him. But because he is blinded by the darkness of ignorance, he ran in vain when he made the journey to Marcellus, and to do this 48 is like an astrologer, who indeed describes things that are heavenly, but is ignorant of those...
which are carried out in his own house. But that I may not seem by these words to delay the question, I shall now be silent; indeed, I shall give him the power over these matters; let him take whichever beginning of the proposition and question he wishes. You only, as I have said above, I ask to be impartial judges, so that you may grant true honor and the palm to him who speaks the truth.
A XLVII. Then Manes, silence having been made by all, began thus: "You too, Archelaus, hold a good opinion concerning God, and maintain a worthy opinion concerning Christ, even if you blunt me with most annoying words, although such is the nature of the apostles, patient and bearing all things, even if anyone should attack them with insults or curses. If you wish to persecute, I am ready; and if you wish to inflict punishments, I shall not flee. If you even wish to kill me, I do not shrink; for one ought to fear only Him who can destroy both soul and body in gehenna." Archelaus said: "Far be it from me. I have no such intention. For what have you suffered from me, or from our people, even when you were slandering and inflicting injury, and when you were disparaging our ancestral traditions, and when you were willing to destroy the souls of men well-instructed and kept with diligent caution, for which indeed all the riches of the world cannot compensate? Nevertheless, for what purpose do you undertake this, O Manichaean? What is it that you signify? Tell us what signs of salvation you bring to us. For the mere brandishing of words will not be able to satisfy the present multitude, so that they may recognize who holds the knowledge of the truth more correctly among us. Concerning what, therefore, do you wish us to dispute B by heading, say this first, when you have first received the power of speaking." Manes said: "If you do not again resist in bad faith those things which are rightly said by us, I will speak; but if you are such as I perceived you to be earlier, I shall speak against Diodorus, declining your restlessness." Archelaus said: "I have already said that we waste time on the vanity of words. If any one of us is found to resist in bad faith, allow the judges to discern these things; but do you say what you assert." Manes said: "If you do not again resist those things which are again rightly said by me, I shall begin." Archelaus said: "If it is not this, if it is not that, it is the speech of an ignorant man. You are therefore ignorant of what is to come. But as for this which you say is to come—whether I resist or do not resist—it is within my own power. How, therefore, will that discourse of the two trees stand, in which you trust as if it were a most firm shield? For if I am of the opposite party, how do you require my obedience? Or if the mind of obedience is in me, why do you fear that I might resist? For you say that evil always remains evil, and good always remains good, being entirely ignorant C of the force of this saying. Manes said: "Have I taken you as an advocate of my sermons, so that you may also arrange the understanding of my knowledge; since you who are unable to explain your own, how will you be able to explain those of others? But if Diodorus now professes himself to be overcome, then the discourse will be moved between me and you. But if he still stands, and is capable of speaking, cease you, and do not disturb the substance of the truth. For you are a strange sheep, yet you will be made later into the number of the same flock, as the voice of Jesus indicates—He who appeared indeed in the form of a man, and yet was not a man." Archelaus said: "Therefore do you not think that He is from the Virgin Mary?" Manes said: "Far be it that I should confess that our Lord Jesus Christ descended through the natural private parts of a woman! For He Himself gives testimony, that 'He descended from the bosom of the Father'; and: 'He who receives me, receives Him who sent me'; and: 'I did not come to do my own will, but the will of Him who sent me'; and: 'I was not sent except to the lost sheep of the house of Israel.' There are also countless other testimonies of this sort, which indicate that He came, and was not born. But if you are more powerful than He, and can know better what is true, why do we now believe Him?" Archelaus said: "I am not more powerful than He, for I am a servant, and I cannot be equal to my Lord; for I am an unprofitable servant, a disciple of His words, believing those things which were said by Him, and I affirm these to be immutable." Manes said: "Someone like you, when someone once said to Him: 'Your mother and your brethren stand outside,' not receiving it gladly, rebuked him who had spoken, saying: 'Who is my mother, or who are my brethren?' And He showed those who did the will of His Father, that they were to Him both mothers and brethren: but if you wish to call Mary His mother, it is not without danger to you; for without doubt it is shown that He also had brethren from her. And tell me, are they generated from Joseph, or from the same Holy Spirit? Therefore, if you say they were generated from the same Holy Spirit, we have had many Christs. D But if not from the same Spirit, yet you say He had brethren; without doubt it must be understood that after the Spirit, after Gabriel, the most chaste Virgin and immaculate Church married Joseph. But if even this is absurd in every way, that she in any manner whatsoever had intercourse with Joseph, tell me if He had brethren. Do you also impute the crime of adultery to Him, O most prudent Marcellus? But if none of these things befits the immaculate Virgin, whence will you assert that He had brethren? But if you cannot teach that He had brethren, how will Mary be His mother, just as he says who dared to write: 'Behold...'"
thy mother and thy brethren stand without?'” Even if he dared to say this, there is no one who can be more powerful or greater than He Himself, who shows us His mother or His brethren; but He does not deign even to hear of being David’s son A. The Apostle Peter, most eminent of all the disciples, was able to acknowledge Him at that time, when each of them brought forward their own opinions which they held regarding Him; he says: "Thou art the Christ the Son of the living God," and straightway He blesses him, saying: "Because my heavenly Father hath revealed it unto thee." See how great the difference is in the things spoken by Jesus. For to him who had said: "Behold thy mother standeth without," He replied: "Who is my mother, or my brethren?" But to him who said: "Thou art the Christ the Son of the living God," He restored blessedness and benediction B. If, therefore, you wish for Him to have been born of Mary, he himself contradicts Peter; but if Peter speaks the truth, then without doubt that former one was mistaken. But if the former one was mistaken, the cause must be cast back upon the writer. We know, therefore, that there is one Christ according to the Apostle Paul, to whose words, consonant precisely with His advent, we believe.
XLVIII. After hearing these things, the crowds were moved, as if these matters contained the reason for the truth, and Archelaus had nothing that he could oppose to them; for this was indicated by the tumult that had arisen among them. But when the multitude had become quiet, Archelaus answered in this way C: "Truly no one could be more powerful than the voice of our Lord Jesus Christ, if indeed no name equal to His can be found: 'For which cause God also hath exalted him, and hath given him a name which is above all names.' Nor can anyone be equal to Him in testimony; and for that reason I shall bring forward for you the testimonies of His voice, first of all dissolving these things which have been said by you, so that you do not say that they do not even agree with themselves, as is your custom of speaking. For you say that Jesus rebuked him who had announced to Him about His mother or brethren, as though he were lying, according to what escaped the writer. Neither was he who announced to Him about His mother and brethren rebuked, nor was Peter alone blessed above him; but each received from Him a worthy response through his own questioning, as the discourse will show in what follows. When one is a child, he thinks as a child, he understands as a child; but when he has become a perfect man, those things which are of the child shall be destroyed, that is, while one reaches out to the things which are before, he will forget those which are behind D. Whence, as our Lord Jesus Christ was teaching and healing the human race, so that all things might not perish at once, and while the mind of the hearers was intent, this messenger did not opportunely suggest [the matter] of His mother and brethren. For what? Ought He even—if you yourself are the judge—to have left behind those whom He was caring for and whom He was instructing, in order to converse with His mother and brethren? Would you not have immediately disparaged Him for this very thing? For when He chose for the apostolate, in the number of twelve, those who were burdened and laden with sins, and whom He also named apostles, He said to them: 'Leave mother and father,' so that you might be made worthy of Me, so that the memory of father or mother might no longer be able to bend a robust heart. And again, when another wished to say to Him: 'I will go and bury my father,' He said: 'Leave the dead to bury their dead.' Consider, therefore, how my Lord Jesus edifies His disciples for the necessary things, and commits holy words to each one according to his merits. Thus also, at that time when a certain one had importunately announced to Him about His mother, He does not embrace the passing over of the Father’s precept for the sake of the presence of a mother. But to show you that these things are so, Peter at one time, when he had already received beatification from Him, said to Jesus: 'Be it far from thee, Lord, this shall not be unto thee,' when Jesus had said to him that it behooved the Son of man to go up to Jerusalem, and to be killed, and on the third day to rise again; answering, He said to Peter: 'Go behind me, Satan, because thou savorest not the things that are of God, but the things that are of men.' Since, therefore, you think that he who had announced to Him about His mother and brethren was rebuked by Jesus, but this one, who had just before said: 'Thou art the Son of the living God,' had obtained beatification; see that Jesus preferred the latter, to whom He even deigned to give an answer more mercifully and with pardon; but to Peter, after that benediction, He grants no title of pardon, for the reason that he had not diligently adverted to the nature of the thing said to him. For the error of that messenger is corrected by the nature of the response; but the slowness of this one’s intellect is condemned by a harsher rebuke. From which you can observe that the Lord Jesus, with the opportunity of the questions preserved for Himself, brings forth for each a worthy and opportune response. But if, as you say, Peter is blessed from the fact that he had spoken the truth, and that messenger is blamed for the fact that he was mistaken, tell me why, when the demons confessed Him, saying: 'We know who Thou art,' He commanded them to be silent? Why, indeed—if He is delighted by the testimonies of those who confess Him—did He not also reward them, like Peter who was saying true things, with benedictions? But if this is absurd, it remains that for the place, for the time, for the persons, for the things, for the salvation of the accidents"
A we should understand what has been said, so that we do not mistakenly proclaim and be struck with worthy chastisements. And so that I may teach you more and more, and that he who announced the mother was much more honored: but you, having forgotten the matter that was proposed to us, have turned to something else. Hear, therefore, briefly; for if you are willing to look more diligently at what has been said, we shall find in that former example that the Lord Jesus showed much clemency, and I will teach you this by suitable examples. A certain king, when he had gone out armed against an enemy, and was pondering and arranging how he might subdue a hostile and barbarian band to himself; and when he was established in great care and anxiety, placed in the midst of his adversaries, and after that, already beginning to hold them as captives, that anxiety was already imminent concerning how he might take care of those who had labored with him and had endured the weight of the war, a certain importunate messenger occurred to him, and began to suggest some things about domestic affairs. But he wondered at the audacity and the importunate suggestion, and was thinking of handing such a man over to death; and if it were not the case that such a messenger had existed because of the most dear affections—in that he had announced that these were safe and were doing everything correctly and prosperously—he could have received the punishment worthy of him immediately. For what other care had the king, at the time of war, except safety for the provincials, except the management of military affairs? Thus also for my Lord Jesus Christ, warring against the passions which had besieged the depths of his inmost being, and curing those who for a long time had been bound by various infirmities, and having inclined every effort for the salvation of the universe; that messenger came in importunately and announced concerning his mother and his brethren. And he could indeed have received a similar or even a graver sentence than Peter; but the name of mother and brethren provoked his clemency.
B XLIX. But I desire to show to all even more fully, so that all may recognize how much impiety your assertion entails. For if, according to what you say, he was not born, without doubt he did not suffer; for it is impossible for one who was not born to suffer. But if he did not suffer, the name of the cross is taken away. And if the cross was not accepted, Jesus did not rise from the dead. But if Jesus did not rise from the dead, neither will anyone else rise. But if no one rises, there will be no judgment. For it is certain that if I do not rise, neither shall I be judged. But if there is to be no judgment, the keeping of God's commandments will be in vain, and there is no place for abstinence: "Let us eat and drink, for tomorrow we shall die" (1 Cor. xv, 32). But you connect all these things, denying that he was born of Mary; for if you have confessed that he was born of Mary, it is necessary that passion follows, and after passion, resurrection, and after resurrection, judgment; and the precepts of the Scriptures will be safe for us. Therefore, the question is no longer vain, but is most significant in this word. For just as all the law and the prophets consist in two commandments, so too all our hope is suspended upon the birth of the blessed Mary; and therefore answer me regarding the individual things about which I shall question you. How shall we cast away such and so great words of the Apostle, which say: "When however it was the will of God in us, he sent his Son, made of a woman" (Galat. iv, 4)? And again: "Christ our Passover is sacrificed" (1 Cor. v, 7). "And because God both raised the Lord, and will raise us also together with him through his power" (1 Cor. vi, 14). And many other things similar to these have been said, as is that which says: "How do some among you say that there is no resurrection of the dead? For if there is no resurrection of the dead, then Christ did not rise. But if Christ did not rise, then our preaching is vain. We shall also be found to be false witnesses of God, who have borne witness against God, because he raised Christ, whom he did not raise. For if the dead do not rise, neither did Christ rise. But if Christ did not rise, your faith is vain; you are still in your sins. Therefore they also who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all men. But now Christ has risen from the dead, the firstfruits of those who sleep" (1 Cor. xv, 12-20), and the rest. C Who, I ask, is found so rash and impudent that he does not lend faith to these holy words, in which there is no distinction, no doubt? Who, I pray, has bewitched even you, O foolish Galatian, just as those ones, "before whose eyes Jesus Christ was depicted crucified"? Hence I think these testimonies suffice for the demonstration of judgment and resurrection and passion, by which consequently and equally the birth from Mary is shown. For what if you are unwilling to acquiesce, but the Scripture most evidently proclaims? Nevertheless, I will ask you: you, however, answer me. When Je- D
Jesus ranked as lesser among those born of women, was he also lesser than John the Baptist in the kingdom of heaven? But a man says: A *There is none greater among those born of women than John the Baptist; but he that is lesser in the kingdom of heaven is greater than he.* Tell me, by what reasoning is he greater than him in the kingdom of heaven? Was Jesus lesser than John in the kingdom of heaven? I say, God forbid. Tell me, then, in what respect, so that you might even surpass yourself? Without doubt, Jesus was lesser than John among those born of women, but in the kingdom of heaven He was greater than him. Tell me this also, O Manes; if you say that Christ was not born of Mary, but appeared as a man, while not being a man, by virtue of the power that acts in Him; tell me, upon whom did the Holy Spirit descend like a dove? Who is it, furthermore, that is baptized by John? If He were perfect, if He were the Son, if He were the Power, the Spirit could not enter into Him, just as a kingdom cannot enter into a kingdom. Yet to whom did the voice sent from heaven bear witness, saying: *This is my beloved Son, in whom I am well pleased?* Come now, do not delay; who is He who prepares all these things; who acts in all things? Answer: do you thus shamelessly allege blasphemy in place of reason, and attempt to introduce it?
B It is necessary, therefore, that the Spirit who appeared as a dove should be nothing other than a natural dove; for as it is said "as a man," so also "as a dove," and whatsoever one can opine from that discourse which says "as a man," by that same opinion you must also conceive of that which says "as a dove"; it is necessary to receive these things equally, for thus they are found in the Scriptures that are written concerning Him. Archelaus said: Just as you cannot, as a good craftsman, manifest and clearly dissolve this cleverly adapted question for me, I myself would not do so, were it not for those who stand by and hear us; and therefore, as is fitting, I shall also explain the reasoning of this question. To you, indeed, it does not seem pious to say that Jesus had Mary as a mother, and the rest of the things which you have now pursued, all of which I shudder to repeat. Sometimes a craftsman is compelled by the ignorance of his opponent to say and do things which the occasion rejects; and therefore, because the necessity has been laid upon me by the present crowd, I shall answer in a few words to the things which have not been rightly spoken by you. Tell me then, if we have understood Jesus to have been naturally made a man from Mary, and have understood Him to have possessed flesh and blood, it is necessary that the Holy Spirit also was a true dove, and not a spirit. And how will a true dove be able to enter a true man, and remain in him? For flesh cannot enter into flesh. But rather, if we confess Jesus to be a true man, and the One who is said to be the Holy Spirit—as it were a dove—the rationale remains C valid for us in both cases. For the Spirit, according to right reason, inhabits a man, and descends, and remains; and this has fittingly happened, and it occurs always, just as you yourself before this time professed to be the Paraclete of God—I shall call you a flint, not a man, for you often forget the things you say. For you said that the Spirit came upon you, whom Jesus promised that He would send: and from where else could He descend but from heaven? And if the Spirit descends upon a man worthy of Him, one must then suppose that true doves descended upon you, so that we may take you for a dealer in doves or a thief, setting snares and traps for them; for you are worthy to be mocked with ridiculous words; D I, however, refrain, lest I seem to offend the listeners, and especially because it is beyond my purpose to throw at you what you deserve to hear. But let me return to the matter. For I am mindful of your transformation, by which you say that God transformed Himself into man, or into the sun, wishing by this to show that our Jesus was made man only in habit and appearance.
A For if this were otherwise, according to you, all things would return to a dream and to mere figures; and not only that, but the very name of His advent would be erased. For if you say that He was a Spirit and not a man, He who was stationed in heaven could have done whatever He wished. But it is not so, since "He emptied Himself, taking the form of a servant" (Philip. II, 7); and I speak of Him who was made man from Mary. For why? Could we not also tell these things much more easily and at greater length? But far be it from us to deviate from the truth by one iota, or one yod. For He who was born of Mary is the Son, Jesus, who wished to endure the whole of this great struggle. This is the Christ of God, who descended upon Him who is from Mary. But if you do not believe even the voice which came from heaven, you yourself produce some temerity; and if you say so, no one will believe. For immediately Jesus was led by the Spirit into the desert, to be tempted by the devil, whom the devil, not knowing, said to Him: "If You are the Son of God" (Matth. IV, 1). B Yet he did not know on account of what the Son of God had been begotten, He who preached the kingdom of heaven, which was the great dwelling place, and could have been prepared by no one else. Whence, having been affixed to the cross, when He had risen from the dead, He was taken up thither where Christ the Son of God reigned, so that when He begins to have judgment, those who did not know Him may see whom they pierced (Joann. XIX, 37). But in order that you may believe, when His disciples remained with Him for a whole year, why did none of them fall on his face, as you were saying a little while ago, except in that one hour when His face shone like the sun? Was it not on account of that dwelling that had been fashioned from Mary? For just as no one else was able to bear the weight of the Paraclete except the disciples alone and the blessed Paul, C so too no one else was able to bear the Spirit who had descended from the heavens (through whom the Fatherly voice testifies, saying: "This is My beloved Son" [Matth. III, 17]) except Jesus, who was born of Mary, above all the saints. But answer also to these things which I object: if you say that in habit and appearance He is a man, how could He be held by the Pharisees, who were born of man and woman, and be dragged to judgment, when a spiritual body cannot be comprehended by grosser bodies? But if you have anything to answer the word and the point—you who have never answered the points—proceed, I pray, and bring me a handful full of sun, or a bushel full? But the sun itself, because it is of a subtler body, D can cover and surround you; but you, even if you trample it, do no harm. But my Lord Jesus, if He was touched, was touched by men as a man. If He is not a man, He was not touched. If He was not touched, He neither suffered nor was baptized. If He was not baptized, then neither was any of us baptized. But if there is no baptism, there will also be no remission of sins; but each one will die in his own sins. Manes said: Is baptism therefore given for the remission of sins? Archelaus said: Yes. Manes said: Did Christ therefore sin, because He was baptized? Archelaus said: Far be it; rather, He was made sin for us, taking upon Himself our sins (II Cor. V, 21); on account of which He was born of a woman, and on account of which He came to baptism, that He might receive the purification of this part, so that the Spirit who had descended in the form of a dove might be able to carry the body which He had assumed.
LI. When Archelaus had said these things, the crowds were astonished at the truth of his doctrine, and returned him immense praises with shouts; so that they strove with all zeal, and would not allow him to return to his own quarters; and then indeed they departed. But afterwards, when they were gathered together, Archelaus sought to persuade them to listen to the word; for not only those who were with Diodorus listened to him, but all who were present from his province and from neighboring places. And having made silence, he began to speak as follows concerning Manes: You have heard what our doctrine is, and you have begun to experience our faith; for as I have been able to understand the Scriptures, I have set it out before you all. But now I ask you, who wish to say a very few things, to listen in silence, that you may know who this is, and whence and of what sort he is, who has arrived, as a certain Sisinius, one of his companions, indicated to me, whom I am also prepared to call to the testimony of those things which shall be said by me, if it please you. But not even he himself refused to say the same things as we say, in the presence of Manes; for the aforementioned believed our doctrine, as did also another by the name of Turbo with me. Whatever, therefore, they have testified to me, but also those things which we ourselves have detected in this man, I shall not allow it to be hidden from your conscience. Then indeed the crowds, being the more incited, gathered to hear Archelaus; for those things which were being said by him afforded them the greatest pleasure; on account of which they also eagerly exhorted him to say whatever he wished, whatever...
he might feel; and they promised that they were ready to listen and to remain until evening, even with lamps lit. Incited by their enthusiasm, Archelaus began to speak with all confidence: A "My brothers, you have indeed already heard the higher causes of my Lord Jesus; I speak, however, of those things which are judged by the Law and the Prophets; but you are not ignorant of the lower ones regarding our Lord Jesus Christ, our Savior. But why say more? We have been called Christians out of a desire for the Savior, as the whole world bears witness and the apostles teach; but also the excellent architect of Him, Paul, has laid our foundation [1 Cor. III, 10], and has handed down the Law, having ordained B in it ministers, and presbyters, and bishops, describing specifically, place by place, how and in what manner the ministers of God ought to be, what sort of men and in what manner presbyters are to be made, and what sort of men those who desire the episcopacy ought to be; all of which, well and rightly arranged for us, they guard to this very day, and the discipline of this rule remains among us. But as for the man who has now sprung up for us from the province of the Persians, Manes by name, against whom a dispute has now been stirred up for me a second time, I will tell you his origin, and the whole matter; but I will also most clearly demonstrate from whence his doctrine descends. This man is not the first author of such doctrine, nor the only one; but a certain man from Scythia, Scythianus C by name, was in the time of the apostles the author and leader of this sect, just as there have been many other apostates who, desiring to claim preeminence for themselves, wrote down falsehoods instead of truths, perverting the simpler ones to their own lust; the time does not now allow me to speak of their names and deceits. This Scythianus, therefore, introduces this duality contrary to itself; which he himself received from Pythagoras, as do all the others who are followers of this dogma: who all defend duality, declining the straight path of Scripture; but they do not make progress into anything more.
LII. Yet no one has prevailed so impudently as this Scythianus. For he introduced enmities between two unbegotten beings, and all these things that follow D such an assertion. And this Scythianus himself was of the race of the Saracens, and took a captive wife from Upper Thebais, who persuaded him to dwell in Egypt rather than in the deserts. And would that that province had never received him, in which, when he dwelt there, he had learned the wisdom of the Egyptians! For he was, that we may say what is true, very rich in talent and in wealth, just as those who knew him have testified to us also by tradition. He had a certain disciple, named Terebinthus, who wrote four books for him; one of which he called the *Mysteries*, another the *Chapters*, a third the *Gospel*; and the last of all, he called the *Thesaurus*: and there were these four books for him, and one disciple named Terebinthus. Since therefore both of them had determined to live alone for some time, it pleased Scythianus to journey into Judea, so that he might gather together there with all who were considered doctors there: and it happened that he immediately passed from this life, and was able to accomplish nothing. But that disciple who had conversed with him turned to flight, and sought Babylon, which is now held as a province by the Persians, which is now about six days and nights of travel distant from our regions: when he had arrived there, this Terebinthus himself spread such a reputation about himself, saying that he was filled with all the wisdom of the Egyptians, and that he was no longer to be called Terebinthus, but another
name, and had this name imposed upon himself; furthermore, that he was born of a virgin and reared by an angel 97 in the mountains. A certain prophet, however, named 98 Parcus, and Labdacus, the son of Mithras, refuted him of lying, and there was daily between them a spirited dispute regarding a matter of this kind. But why say more? Although he was frequently rebuked, he nevertheless announced to them what existed before the ages, and spoke of the sphere and the two luminaries; but also whither and how souls depart 99, and in what manner they return again into bodies, and many other things of this sort—and matters worse than these, namely, that war had been stirred up against God in the beginning, so that he himself might be believed to be a prophet. While he was being argued with regarding these things, he withdrew to a certain widow with his four books, having acquired no disciple there except the old woman alone, who became a partaker in his beliefs. Then 1 next, early in the morning, he ascended a certain high solarium, where he began to invoke certain names, which, as Turbo told us, only the seven elect had learned. When, therefore, he had ascended for the sake of some rite I know not, or for some artifice—for he ascended alone, lest he be refuted by anyone 2 from that place, because if he had dissembled or considered it of no account, he considered that he was subjected to the true princes for his punishments. While he was meditating 3 on these things, the most just God commanded that he be cast down under the earth through a spirit: and immediately he was cast down from the top, and his lifeless body was dashed downward, which that old woman, taking pity on it, gathered up and buried in the customary places.
LIII. Then all those things which he had brought with him from Egypt remained with her; and she rejoiced greatly at his death, for a twofold reason: first, because she did not willingly look upon his arts; second, on account of what she had obtained from his inheritance; for it was of great value. And when she was alone, wishing to have someone for the ministry, she procured for herself a boy 4 of about seven years of age, named Corbicicius 5, whom she immediately manumitted and educated in letters. And when he had reached twelve years of age, the old woman died, and bequeathed to him all her goods, and along with the rest of her belongings 6 7, the four books which Scythianus had written, each not consisting of many verses. Then, therefore, Corbicius, having buried his mistress, began to make use of all the goods left to him, and he moved to the central part of the city in which the king of the Persians dwelt; and having changed his name, he called himself Manes instead of Corbicius; nor was it Manem, but Manes; for the language of the Persians makes use of such a declension. That boy, therefore, having reached nearly sixty 8 years of age, educated according to the doctrine which is in those regions, and I would almost say beyond every man, learned more diligently, however, those things which were contained in those four books: he also acquired three 9 disciples, whose names are these: Thomas, Addas, and Hermas. Then he took those books and translated them, in such a way that he inserted into them many 10 other things out of his own self, which are similar to old wives' tales. He therefore had these three disciples as accomplices of his evils; he ascribed, however, the real name to the books, after erasing the name of the former (author), as if he had written them alone out of his own self. Then it seemed best to him to send his disciples with those things which he had written in the books, to the upper parts of that province, and through various cities and villages, so that he might have some followers; and Thomas indeed wished to occupy the parts of Egypt, but Addas the parts of Scythia 11, while Hermas chose alone to reside with him. When therefore they had set out, the king’s son was seized by a certain sickness; and the king, desiring him to be cured, proposed an edict 12, if anyone could cure him, to receive
a great reward. Then this man, just like those who are accustomed to deceive with food—which is a name for such a game—presented himself A to the king, saying that he would cure the boy. When the king heard this, he received him with honor and held him gladly. But—not to weary my hearers by narrating at length what he did—the boy died in his hands, or rather was extinguished. Then the king ordered Manes to be thrust into prison and to be loaded with iron weights. But his two disciples who had been sent to teach in the individual cities were sought for punishment; and they, fleeing, never ceased to insinuate this alien doctrine, breathed into him by the Antichrist, throughout the individual regions.
LIV. After these things, they returned to their master, reporting what had befallen them; they heard also of the evils that had been brought upon him. Approaching him, therefore, as I was saying, B and suggesting to him concerning these evils that they were enduring throughout the individual regions, they persuaded him that he should for the rest convert himself to safety; for they had become terrified, fearing that something might result to them from these evils that were being inflicted upon them. But he, persuading them to fear nothing, rose up to prayer. Then, being placed in prison, he ordered that the books of the Christians’ law be bought; for those whom he had sent through the individual cities were held in detestation by all men, especially by those for whom the name of Christian washeld in veneration. Having therefore taken a small amount of gold, they went to the places in which the books of the Christians were written; and feigning themselves to be Christian messengers, they asked that the books be provided to them for purchase: and, not to speak at length, they bought all the books of our Scriptures, and carried them to him in the prison. Having received these, the crafty man began C to search in our books for pretexts for his dualism, though not his own, but rather that of Scythian, who had set this forth a long time before; and he proceeded to set forth his assertion in his books, accusing some things in them, altering others, with only the name of Christ added; which he feigned to embrace for this reason, that the individual cities, hearing the holy and divine name of Christ, might not, by detesting them, hinder the disciples of this man. However, finding even the word concerning the Paraclete placed in the Scriptures, he subjected himself, having not read carefully that the Paraclete had already come at that time, when the apostles were still upon the earth. Having therefore composed these things so wickedly, he sent out his disciples D to preach his feigned and simulated errors fearlessly, and to announce new and false voices throughout the individual regions. When the king of the Persians had learned this, he prepared to subject him to worthy punishments. Manes, having learned this, being warned in a dream, escaped from prison and turned to flight, since the guards had been bribed with much gold; and he remained in the castle of Arabion. Whence he sent a written letter through Turbo to our Marcellus, in which he signified that he was about to come. When he had arrived, there was for us a struggle such as you have seen and heard here, in which, as best we could, we showed him to be a false prophet. But the jailer, who had let him go, was punished; the king, however, ordered him to be sought and, wherever found, to be apprehended. When I had learned these things, it was necessary for me also to indicate to you that this man is sought by the king of the Persians unto this present day.
LV. Having heard these things, the crowds wanted to hand Manes over, once apprehended, to the power of the barbarians who were neighbors beyond the Stranga river, since also before this time some had come to seek him, who, having found him nowhere, had departed; for he was then established in flight. Since therefore Archelaus had divulged these things thus, Manes immediately gave himself to flight and was able to escape, while no one pursued him. But the people, with the flock of Archelaus, whom they were listening to willingly...
were held fast by his account. A Yet there were some who pursued him often after he had left. But he, retracing the paths by which he had come, crossed the river and returned to the fortress of Arabion, where he was later captured and brought before the king. The latter, moved by great indignation against him, and desiring to avenge two deaths through him—one of his son, and the other of his prisoner—ordered him to be flayed and hung up before the gate of the city; he commanded his skin to be filled with medicinal preparations and his flesh to be given to the birds. Archelaus, having later learned of these things, added them to his previous disputation, so that they might be known to all, just as I, the one who transcribed them, have set forth in the previous accounts. Therefore, when all the Christians had gathered, it was decided that a verdict should be leveled against him, as a kind of epilogue transmiting his death, consistent with the remaining affairs of his life.
Archelaus added this as well, saying: "Brothers, let no one among you be incredulous at the things I have said, namely that Manes was not himself the first author of this wicked doctrine, but rather that it was merely manifested in certain parts of the world through him. But the one who conveys something somewhere is not to be thought of as its author, but rather the one who discovered it. For just as a captain who takes a ship which another built, and leads it to whatever places he wishes, is nonetheless entirely disconnected from its construction, so also must this man be understood. For he did not give origin to this thing from the beginning; but he merely brought to men the things that had been invented by that other, just as is known by certain testimonies, through which it is my purpose to show you that the origin of this evil did not spring from Manes, C but from another, and having arisen long before from a certain barbarian, it was kept in silence. From this man, however, it lay hidden, until it was brought forth as if it were his own, with the title of the original author deleted, as I have explained above.
There was a preacher among the Persians, Basilides, who was even more ancient, not long after the times of our apostles; and he himself, being cunning, and seeing that at that time everything had already been occupied, desired to affirm this dualism which also existed among the Scythians. In short, since he had nothing he could claim as his own, he proposed it to his adversaries using other terms. And all his books contain things that are difficult and very harsh. Yet his thirteenth book of treatises exists, the beginning of which is as follows: 'To us, while writing the thirteenth book of treatises, a salutary discourse provided a necessary and rich sermon.' Through the small nature of the rich man and the poor man, without root and without place, coming upon things, he indicates whence it sprouted. The book contains only this head. Does it not also contain another sermon, and, as some have opined, will you not all be offended by the book itself, the beginning of which was this? But returning to the matter, Basilides, after inserting about five hundred verses, says: 'Cease from empty and curious variety: but let us seek rather what even the barbarians inquired about concerning things good and evil, and to what opinions they arrived concerning all these things. For some of them have said that the beginnings of all things are two, to which they associated good and evil, saying that these very things are the beginnings and unbegotten, that is, that in the principles there was light, and darkness, which were from themselves, not things which were said to be. When these things were by themselves, each of them led its own life, as it wished and as was suitable to it; for to everyone, that which is one's own is friendly, and nothing seems evil to itself. But after each arrived at the knowledge of the other, and the darknesses contemplated the light, as if desire for a better thing had been taken up, they strove to be mingled.' D Nonnulla fortasse desunt.
FRAGMENT OF THE ACTS OF THE SAME DISPUTATION
Ex Cyrilli Hierosolymitani catechesi VI, §§ 27-29.
A Manes flees from prison and comes to Mesopotamia, but the shield of justice meets him, Bishop Archelaus. Having reproved him before philosopher judges, and having established a Greek audience so that, if Christians were judges, the judges might not seem to show favoritism, Archelaus said to Manes, "Say what you preach." But he, having a mouth that was as an open sepulcher, began first with a blasphemy against the Creator of all, saying, "The God of the Old Testament is the inventor of evils, saying of himself: I am a consuming fire." But the wise Archelaus dissolved and refuted this blasphemy, saying: "If the God of the Old Testament, according to your word, calls himself fire, whose Son is he who says: I came to cast fire upon the earth? If you blame him who says, The Lord kills and makes alive, why do you honor Peter, who raised Tabitha from the dead, yet put Sapphira to death? If you also blame him because he prepared fire, why do you not blame him who says: Depart from me into eternal fire? If you blame him who says: I am God, making peace and creating evils, explain how Jesus says: I came not to send peace, but a sword. Since both say similar things, it is one of two things: either both are good because of their agreement of words, or, if Jesus is blameless in saying these things, why do you reproach him who says similar things in the Old Testament?"
B Then Manes says to him in reply, "And what God blinds? For it is Paul who says: In whom the God of this age has blinded the minds of the unbelievers, that the illumination of the Gospel might not shine C" — Archelaus, having subtly countered—
says: Read a little further: "But if our Gospel A be hid, it is hid to them that are lost." You see that it is hidden in them that are lost. For holy things ought not to be given to dogs. Furthermore, did the God of the Old Testament alone blind the thoughts of the unbelievers? Has not Jesus Himself said: "Therefore I speak to them in parables, that seeing they may not see"? Did He wish them not to see because He hated them? Or was it because they were unworthy, since they had closed their own eyes? For where there is voluntary malice, there also the gift of grace is absent. "For to him that hath shall be given, but from him that hath not, even that which he thinketh he hath shall be taken away."
B If, however, one must say what some interpret (for their discourse is not to be disdained), even if He has blinded the minds of the unbelievers, He has blinded them for a good purpose, that they might look back toward holy things. For He did not say: "He blinded their soul," but "the thoughts of the unbelievers." And the meaning of this statement is of this kind: Blind the fornicator's lustful thoughts, and the man is saved; blind the robber's desire for plunder and brigandage, and the man is saved. But if you do not wish to understand it in this way, there is also another explanation: The sun blinds those whose eyes are weak, and those who have eye trouble are blinded, being harmed by the light: not because the sun is equipped with a blinding power, but because the condition of the eyes prevents them from seeing; so too, those whose hearts suffer from incredulity cannot behold the rays of the Divine C nature. And He did not say: "He blinded their thoughts so that they might not hear the Gospel," but "so that the illumination of the glory of the Gospel of our Lord Jesus Christ might not shine in them." For to hear the Gospel is granted to all; but the glory of the Gospel is reserved for Christ's own genuine disciples alone. The Lord, therefore, spoke in parables to those indeed who could not hear; but to His disciples He explained the parables and similitudes in private. For the splendor of the glory is for those who are already enlightened; the blinding is for the unbelievers. These mysteries, which the Church now reveals to you who have passed beyond the rank of catechumens, it is not the custom to relate to the heathen. For we do not declare the secret mysteries concerning the Father and the Son and the Holy Spirit to any heathen; nor do we speak plainly of the mysteries in the presence of catechumens, but we often D speak hiddenly: that the faithful who understand the matter may perceive, and those who do not understand may not be harmed.