(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


ARCHELAUS

THE ACTS OF THE DISPUTATION(1) WITH THE HERESIARCH MANES.

[Translated by the Rev. S. D. F. Salmond, M.A.]

1. THE true THESAURUS;(2) to wit, the Disputation conducted in Carchar, a
city of Mesopotamia, before Manippus(3) and AEgialeus and Claudius and
Cleobolus, who acted as judges. In this city of Mesopotamia there was a
certain man, Marcellus by name, who was esteemed as a person worthy of the
highest honour for his manner of life, his pursuits, and his lineage, and
not less so for his discretion and his nobility of character: he was
possessed also of abundant means; and, what is most important of all, he
feared God with the deepest piety, and gave ear always with due reverence
to the things which were spoken of Christ. In short, there was no good
quality lacking in that man, and hence it came to pass that he was held in
the greatest regard by the whole city; while, on the other hand, he also
made an ample return for the good-will of his city by his munificent and
oft-repeated acts of liberality in bestowing on the poor, relieving the
afflicted, and giving help to the distressed. But let it suffice us to have
said thus much, lest by the weakness of our words we rather take from the
man's virtues than adduce what is worthy of their splendour. I shall come,
therefore, to the task which forms my subject. On a certain occasion, when
a large; body of captives were offered to the bishop Archelaus by the
soldiers who held the camp in  that place, their numbers being some seven
thousand seven hundred, he was harassed with the keenest anxiety on account
of the large sum of money which was demanded by the soldiers as the price
of the prisoners' deliverance. And as he could not conceal his solicitude,
all aflame for the religion and the fear of God, he at length hastened to
Marcellus, and explained to him the importance and difficulty of the case.
And when that pattern of piety, Marcellus, heard his narration, without the
least delay he went into his house, and provided the price demanded for the
prisoners, according to the value set upon them by those who had led them
captive; and unlocking the treasures of his goods, he at once distributed
the gifts of piety(4) among the soldiers, without any severe consideration
of number or distinction,(5) so that they seemed to be presents rather than
purchase-moneys. And those soldiers were filled with wonder and admiration
at the grandeur of the man's piety and munificence, and were struck with
amazement, and felt the force(6) of this example of pity; so that very many
of them were added to the faith of our Lord Jesus Christ, and threw off the
belt of military service,(7) while others withdrew to their camp, taking
scarcely a fourth part of the ransom, and the rest made their departure
without receiving even so much as would defray the expenses of the way.

   2. Marcellus, as might well be expected, was exceedingly gratified by
these incidents; and summoning one of the prisoners, by name Cortynius, he
inquired of him the cause of the war, and by what chance it was that they
were overcome and bound with the chains of captivity. And the person
addressed, on obtaining liberty to speak, began to express himself in these
terms: "My lord Marcellus, we believe in the living God alone. And we have
a custom of such a nature as I shall now describe, which has descended to
us by the tradition of our brethren in the faith, and has been regularly
observed by us up to the present day. The practice is, that every year we
go out beyond the bounds of the city, in company with our wives and
children, and offer up supplications to the only and invisible God, praying
Him to send us rains for our fields and crops.(8) Now, when we were
celebrating this observance at the usual time and in the wonted manner,
evening surprised us as we lingered there, and were still fasting. Thus we
were feeling the pressure of two of the most trying things men have to
endure,--namely, fasting and want of sleep. But about midnight sleep
enviously and inopportunely crept upon us, and with necks drooping and
unstrung, and heads hanging down, it made our faces strike against our
knees.(1) Now this took place because the time was at hand when by the
judgment of God we were to pay the penalty proper to our deserts, whether
it might he that we were offenders in ignorance, or whether it might be
that with the consciousness of wrong we nevertheless had not given up our
sin. Accordingly at that hour a multitude of soldiers suddenly surrounded
us, supposing us, as I judge, to have lodged ourselves in ambush there, and
to be persons with full experience and skill in fighting battles; and
without making any exact inquiry into the cause of our gathering there,
they threatened us with war, not in word, but at once by the sword. And
though we were men who had never learned to do injury to any one, they
wounded us pitilessly with their missiles, and thrust us through with their
spears, and cut our throats with their swords. Thus they slew, indeed,
about one thousand and three hundred men of our number, and wounded other
five hundred. And when the day broke clearly, they carried off the
survivors amongst us as prisoners here, and that, too, in a way showing
their utter want of pity for us. For they drove us before their horses,
spurring us on by blows from their spears, and impelling us forward by
making the horses' heads press upon us. And those who had sufficient powers
of endurance did indeed hold out; but very many fell down before the face
of their cruel masters, and breathed out their life there; and mothers,
with arms wearied, and utterly powerless with their burdens, and distracted
by the threats of those behind them, suffered the little ones that were
hanging on their breasts to fall to the ground; while all those on whom old
age had come were sinking, one after the other, to the earth, overcome with
their toils, and exhausted by want of food. The proud soldiers nevertheless
enjoyed this bloody spectacle of men continually perishing, as if it had
been a kind of entertainment, while they saw some stretched on the soil in
hopeless prostration, and beheld others, worn out by the fierce fires of
thirst and with the bands of their tongues utterly parched, lose the power
of speech, and beheld others with eyes ever glancing backwards, groaning
over the fate of their dying little ones, while these, again, were
constantly appealing to their most unhappy mothers with their cries, and
the mothers themselves, driven frantic by the severities of the robbers,
responded with their lamentations, which indeed was the only thing they
could do freely. And those of them whose hearts were most tenderly bound up
with their offspring chose voluntarily to meet the same premature fate of
death with their children; while those, on the other hand, who had some
capacity of endurance were carried off prisoners here with us. Thus, after
the lapse of three days, during which time we had never been allowed to
take any rest, even in the night, we were conveyed to this place, in which
what has now taken place after these occurrences is better known to
yourself."

   3. When Marcellus, the man of consummate piety, had heard this recital,
he burst into a flood of tears, touched with pity for misfortunes so great
anti so various. But making no delay, he at once prepared victuals for the
sufferers, and did service with his own hand for the wearied; in this
imitating our father Abraham the patriarch, who, when he entertained the
angels hospitably on a certain occasion, did not content himself with
merely giving the order to his slaves to bring a calf from the herd, but
did himself, though advanced in years, go and place it on his shoulders
anti fetch it in, and did with his own hand prepare food, and set it before
the angels. So Marcellus, in discharge of a similar office, directed them
to be seated as his guests in companies of ten; and when the seven hundred
tables were all provided, he refreshed the whole body of the captives with
great delight, so that those who had strength to survive what they had been
called to endure, forgot their toils, and became oblivious of all their
ills. When, however, they had reached the fifteenth day, and while
Marcellus was still liberally supplying all things needful for the
prisoners, it seemed good to him that they should all be put in possession
of the means of returning to their own parts, with the exception of those
who were detained by the attention which their wounds demanded; and
providing the proper remedies for these, he instructed the rest to depart
to their own country and friends. And even to all these charities Marcellus
added yet larger deeds of piety. For with a numerous band of his own
dependants he went to look after the burying of the bodies of those who had
perished on the march; and for as many of these as he could discover, of
whatsoever condition, he secured the sepulture which was meet for them. And
when this service was completed he returned to Charra, anti gave permission
to the wounded to return thence to their native country when their health
was sufficiently restored, providing also most liberal supplies for their
use on their journey. And truly the estimate of this deed made a
magnificent addition to the repute of the other noble actions of Marcellus;
for through that whole territory the fame of the piety of Marcellus spread
so grandly, that large numbers of men belonging to various cities were
inflamed with the intensest desire to see and become acquainted with the
man, and most especially those persons who had not had occasion to bear
penury before,--to all of whom this remarkable man, following the example
of a Marcellus of old, furnished aid most indulgently, so that they all
declared that there was no one of more illustrious piety than this man.
Yea, all the widows, too, who were believers in the Lord had recourse to
him, while the imbecile also could reckon on obtaining at his hand most
certain help to meet their circumstances; and the orphaned, in like manner,
were all supported by him, so that his house was declared to be the hospice
for the stranger and the indigent. And above all this, he retained in a
remarkable and singular measure his devotion to the faith, building up his
own heart upon the rock that shall not be moved.

   4. Accordingly,(1) as this man's fame was becoming always the more
extensively diffused throughout different localities, and when it had now
penetrated even beyond the river Stranga, the honourable report of his name
was carried into the territory of Persia. In this country dwelt a person
called Manes, who, when this man's repute had reached him, deliberated
largely with himself as to how he might entangle him in the snares of his
doctrine, hoping that Marcellus might he made an upholder of his dogma. For
he reckoned that he might make himself master of the whole province, if he
could only first attach such a man to himself. In this project, however,
his mind was agitated with the doubt whether he should at once repair in
person to the man, or first attempt to get at him by letter for he was
afraid lest, by any sudden and unexpected introduction of himself upon the
scene some mischance might possibly befall him. At last, in obedience to a
subtler policy, he resolved to write; and calling to him one of his
disciples, by name Turbo,(2) who had been instructed by Addas, he handed to
him an epistle, and bade him depart and convey it to Marcellus. This
adherent accordingly received the letter, and carried it to the person to
whom he had been commissioned by Manes to deliver it, overtaking the whole
journey within five days. The above-mentioned Turbo, indeed, used great
expedition on this journey, in the course of which he also underwent very
considerable exertion and trouble. For whenever he arrived,(3) as(4) a
traveller in foreign parts, at a hospice,--and these were inns which
Marcellus himself had supplied in his large hospitality,(5)--on his being
asked by the keepers of these hostels whence he came, and who he was, or by
whom he had been sent, he used to reply: "I belong to the district of
Mesopotamia, but I come at present from Persis, having been sent by
Manichaeus, a master among the Christians." But they were by no means ready
to welcome a name unknown(6) to them, and were wont sometimes to thrust
Turbo out of their inns, refusing him even the means of getting water for
drinking purposes. And as he had to bear daily things like these, and
things even worse than these, at the hands of those persons in the several
localities who had charge of the mansions and hospices, unless he had at
last shown that he was conveying letters to Marcellus, Turbo would have met
the doom of death in his travels.

   5. On receiving the epistle, then, Marcellus opened it, and read it in
the presence of Archelaus, the bishop of the place. And the following is a
copy of what it contained:(7)--

   Manichaeus, an apostle of Jesus Christ, anti all the saints who are
with me, and the virgins, to Marcellus, my beloved son: Grace, mercy, and
peace be with you from God the Father, and from our Lord Jesus Christ; and
may the right hand of light preserve you safe from this present evil world,
and from its calamities, and from the snares of the wicked one. Amen.

   I was exceedingly delighted to observe the love cherished by you, which
truly is of the largest measure. But I was distressed at your faith, which
is not in accordance with the right standard. Wherefore, deputed as I am to
seek the elevation of the race of men, and sparing,(8) as I do, those who
have given themselves over to deceit and error, I have considered it
needful to despatch this letter to you, with a view, in the first place, to
the salvation of your own soul, and in the second place also to that of the
souls of those who are with you, so as to secure you against(9) dubious
opinions, and specially against notions like those in which the guides of
the simpler class of minds indoctrinate their subjects, when they allege
that good and evil have the same original subsistence,(10) and when they
posit the same beginning for them, without making any distinction or
discrimination between light and darkness, and between the good and the
evil or worthless, and between the inner man and the outer, as we have
stated before, and without ceasing to mix up and confound together the one
with the other. But, O my son, refuse thou thus thoughtlessly to identify
these two things in the irrational and foolish fashion common to the mass
of men, and ascribe no such confusion to the God of goodness. For these men
refer the beginning and the end and the paternity of these ills to God
Himself,--"whose end is near a curse."(1) For they do not believe the word
spoken by our Saviour and Lord Jesus Christ Himself in the Gospels,(2)
namely, that "a good tree cannot bring forth evil fruit, neither can a
corrupt tree bring forth good fruit."(3) And how they can be bold enough to
call God the maker and contriver of Satan and his wicked deeds, is a matter
of great amazement to me. Yea, would that even this had been all the length
to which they had gone with their silly efforts, and that they had not
declared that the only-begotten Christ, who has descended from the bosom of
the Father,(4) is the son of a certain woman, Mary, and born of blood and
flesh and the varied impurities proper to women!(5) Howbeit, neither to
write too much in this epistle, nor to trespass at too great length upon
your good nature,--and all the more so that I have no natural gift of
eloquence,--I shall content myself with what I have said. But you will have
full knowledge of the whole subject when I am present with yon, if indeed
you still continue to care for(6) your own salvation. For I do not "cast a
snare upon any one,"(7) as is done by the less thoughtful among the mass of
men. Think of what I say, most honourable son.

   6. On reading this epistle, Marcellus, with the kindest consideration,
attended hospitably to the needs of the bearer of the letter. Archelaus, on
the other hand, did not receive very pleasantly the matters which were
read, but "gnashed(8) with his teeth like a chained lion," impatient to
have the author of the epistle given over to him. Marcellus, however,
counselled him to be at peace; promising that he would himself take care to
secure the man's presence: And accordingly Marcellus resolved to send an
answer to what had been written to him, and indited an epistle containing
the following statements:--

   Marcellus, a man of distinction, to Manichaeus, who has made himself
known to me by his epistle, greeting.

   An epistle written by you has come to my hand, and I have received
Turbo with my wonted kindness; but the meaning of your letter I have by no
means apprehended, and may not do so unless you give us your presence, and
explain its contents in detail in the way of conversation, as you have
offered to do in the epistle itself. Farewell.

   This letter he sealed and handed to Turbo, with instructions to deliver
it to the person from whom he had already conveyed a similar document. The
messenger, however, was extremely reluctant to return to his master, being
mindful of what he had to endure on the journey, and begged that another
person should be despatched in his stead, refusing to go back to Manes, or
to have any intercourse whatever with him again. But Marcellus summoned one
of his young men,(9) Callistus by name, and directed him to proceed to the
place. Without any loss of time this young man set out promptly on his
journey thither; and after the lapse of three days he came to Manes, whom
he found in a certain fort, that of Arabion(10) to wit. and to whom he
presented the epistle. On perusing it, he was glad to see that he had been
invited by Marcellus; and without delay he undertook the journey; yet he
had a presentiment that Turbo's failure to return boded no good, and
proceeded on his way to Marcellus, not, as it were, without serious
reflections. Turbo, for his part, was not at all thinking of leaving the
house of Marcellus; neither did he omit any opportunity of conversing with
Archelaus the bishop. For both these parties were very diligently engaged
in investigating the practices of Manichaeus, being desirous of knowing who
he was and whence he came, and what was his manner of discourse. And he,
Turbo, accordingly gave a lucid account of the whole position, narrating
and expounding the terms of his faith in the following manner:(11)--

   If you are desirous of being instructed in the faith of Manes by me,
attend to me for a short space. That man worships two deities, unorigi-
nated, self-existent, eternal, opposed the one to the other. Of these he
represents the one as good, and the other as evil, and assigns the name of
Light to the former, and that of Darkness to the latter. He alleges also
that the soul in men is a portion of the light, but that the body and the
formation of matter are parts of the darkness. He maintains, further, that
a certain commingling or blending(12) has been effected between the two in
the manner about to be stated, the following analogy being used as an
illustration of the same; to wit, that their relations may be likened to
those of two kings in conflict with each other, who are antagonists from
the beginning, and have their own positions, each in his due order. And so
he holds that the darkness passed without its own boundaries, and engaged
in a similar contention with the light; but that the good Father then,
perceiving that the darkness had come to sojourn on His earth, put forth
from Himself a power(1) which is called the Mother of Life; and that this
power thereupon put forth from itself the first man, and the five
elements.(2) And these five elements are wind,(3) light, water, fire, and
matter. Now this primitive man, being endued with these, and thereby
equipped, as it were, for war, descended to these lower parts, and  made
war against the darkness. But the princes of the darkness, waging war in
turn against him, consumed that portion of his panoply which is the soul.
Then was that first man grievously injured there underneath by the
darkness; and had it not been that the Father heard his prayers, and sent a
second power, which was also put forth from Himself and was called the
living Spirit, and came down and gave him the right hand, and brought him
up again out of the grasp of the darkness, that first man would, in those
ancient times, have been in peril of absolute overthrow. From that time,
consequently, he left the soul beneath. And for this reason the Mani-
chaeans, if they meet each other, give the right hand, in token of their
having been saved from darkness; for he holds that the heresies have their
seat all in the darkness. Then the living Spirit created the world; and
bearing in himself three other powers, he came down and brought off the
princes, and settled(4) them in the firmament, which is their body, (though
it is called) the sphere. Then, again, the living Spirit created the
luminaries, which are fragments of the soul, and he made them thus to move
round and round the firmament; and again he created the earth in its eight
species.(5) And the Omophorus(6) sustains the burden thereof beneath; and
when he is wearied with bearing it he trembles, and in that manner becomes
the cause of a quaking of the earth in contravention of its determinate
times. On account of this the good Father sent His Son forth from His own
bosom(7) into the heart of the earth, and into these lowest parts of it, in
order to secure for him the correction befitting him.(8) And whenever an
earthquake occurs, he is either trembling under his weariness, or is
shifting his burden from one shoulder to the other. Thereafter, again, the
matter also  of itself produced growths;(9) and when these were carried off
as spoil on the part of some of the princes, he summoned together all the
foremost of the princes, and took from all of them individually power after
power, and made up the man who is after the image of that first man, and
united(10) the soul (with these powers) in him. This is the account of the
manner in which his constitution was planned.

   8. But when the living Father perceived that the soul was in
tribulation in the body, being full of mercy and compassion, He sent His
own beloved Son for the salvation of the soul. For this, together with the
matter of Omophorus, was the reason of His sending Him. And the Son came
and transformed Himself into the likeness of man, and manifested" Himself
to men as a man, while yet He was not a man, and men supposed that He was
begotten. Thus He came and prepared the work which was to effect the
salvation of the souls, and with that object constructed an instrument with
twelve urns,(12) which is made to revolve by the sphere, and draws up with
it the souls of the dying. And the greater luminary receives these souls,
and purifies them with its rays, and then passes them over to the moon; and
in this manner the moon's disc, as it is designated by us, is filled up.
For he says that these two luminaries are ships or passage-boats.(13) Then,
if the moon becomes full, it ferries its passengers across toward the east
wind, and thereby effects its own waning(14) in getting itself delivered of
its freight. And in this manner it goes on making the passage across, and
again discharging its freight of souls drawn up by the urns, until it saves
its own proper portion of the souls.(1) Moreover, he maintains that every
soul, yea, every living creature that moves, partakes of the substance of
the good Father. And accordingly, when the moon delivers over its freight
of souls to the aeons of the Father, they abide there in that pillar of
glory, which is called the perfect air.(2) And this air is a pillar of
light, for it is filled with the souls that are being purified. Such,
moreover, is the agency by which the souls are saved. But the following,
again, is the cause of men's dying: A certain virgin, fair in person, and
beautiful in attire, and of most persuasive address, aims at making spoil
of the princes that have been borne up and crucified on the firmament by
the living Spirit; and she appears as a comely female to the princes, but
as a handsome and attractive young man to the princesses. And the princes,
when they look on her in her splendid figure, are smitten with love's
sting; and as they are unable to get possession of her, they burn fiercely
with the flame of amorous desire, and lose all power of reason. While they
thus pursue the virgin, she disappears from view. Then the great prince
sends forth from himself the clouds, with the purpose of bringing darkness
on the whole world, in his anger. And then, if he feels grievously
oppressed, his exhaustion expresses itself in perspiration, just as a man
sweats under toil; and this sweat of his forms the rain. At the same time
also the harvest-prince,(3) if he too chances to be captivated by the
virgin, scatters pestilence(4) on the whole earth, with the view of putting
men to death. Now this body (of man) is also called a cosmos, i.e., a
microcosm, in relation to the great cosmos, i.e., the macrocosm of the
universe; and all men have roots which are linked beneath with those above.
Accordingly, when this prince is captivated by the virgin's charms, he then
begins to cut the roots of men; and when their roots are cut, then
pestilence commences to break forth, and in that manner they die. And if he
shakes the upper parts of the root mightily,(5) an earthquake bursts, and
follows as the consequence of the commotion to which the Omophorus is
subjected. This is the explanation of (the phenomenon of) death.

   9. I shall explain to you also how it is that the soul is transfused
into five bodies.(6) First of all, in this process some small portion of it
is purified; and then it is transfused into the body of a dog, or a camel,
or some other animal. But if the soul has been guilty of homicide, it is
translated into the body of the celephi;(7) and if it has been found to
have engaged in cutting;(8) it is made to pass into the body of the dumb.
Now these are the designations of the soul,--namely, intelligence,
reflection, prudence, consideration, reasoning.(9) Moreover, the reapers
who reap are likened to the princes who have been in darkness from the
beginning,(10) since they consumed somewhat of the panoply of the first
man. On this account there is a necessity for these to be translated into
hay, or beans, or barley, or corn, or vegetables, in order that in these
forms they, in like manner, may be reaped and cut. And again, if any one
eats bread, he must needs also become bread and be eaten. If one kills a
chicken," he will be a chicken himself. If one kills a mouse, he will also
become a mouse himself. If, again, one is wealthy in this world, it is
necessary that, on quitting the tabernacle of his body, he should be made
to pass into the body of a beggar, so as to go about asking alms, and
thereafter he shall depart into everlasting punishment. Moreover, as this
body pertains to the princes and to matter, it is necessary that he who
plants a persea(12) should pass though many bodies until that persea is
prostrated. And if one builds a house for himself, he will be divided and
scattered among all the bodies.(13) If one bathes in water, he freezes(14)
his soul; and if one refuses to give pious regard(15) to his elect, he will
be punished through the generations,(16) and will be translated into the
bodies of catechumens, until he render many tributes of piety; and for this
reason they offer to the elect whatever is best in their meats. And when
they are about to eat bread, they offer up prayer first of all, addressing
themselves in these terms to the bread: "I have neither reaped thee, nor
ground thee, nor pressed thee, nor cast thee into the baking-vessel; but
another has done these things, and brought thee to me, and I have eaten
thee without fault." And when he has uttered these things to himself, he
says to the catechumen,(1) "I have prayed for thee;" and in this manner
that person then takes his departure. For, as I remarked to you a little
before, if any one reaps, he will be reaped; and so, too, if one casts
grain into the mill, he will be cast in himself in like manner, or if he
kneads he will be kneaded, or if he bakes he will be baked; and for this
reason they are interdicted from doing any such work. Moreover, there are
certain other worlds on which the luminaries rise when they have set on our
world.(2) And if a person walks upon the ground here, he injures the earth;
and if he moves his hand, he injures the air; for the air is the soul
(life) of men and living creatures, both fowl, and fish, and creeping
thing. And as to every one(3) existing in this world, I have told you that
this body of his does not pertain to God, but to matter, and is itself
darkness, and consequently it must needs be cast in darkness.

   10. Now, with respect to paradise, it is not called a cosmos.(4) The
trees that are in it are lust and other seductions, which corrupt the
rational powers of those men. And that tree in paradise, by which men know
the good, is Jesus Himself, or(5) the knowledge of Him in the world. He who
partakes thereof discerns the good and the evil. The world itself, however,
is not God's work; but it was the structure of a portion of matter, and
consequently all things perish in it. And what the princes took as spoil
from the first man, that is what makes the moon full, and what is being
purged day by day of the world. And if the soul makes its exit without
having gained the knowledge of the truth, it is given over to the demons,
in order that they may subdue it in the Gehennas of fire; and after that
discipline it is made to pass into bodies with the purpose of being brought
into subjection, and in this manner it is cast into the mighty fire until
the consummation. Again, regarding the prophets amongst you,(6) he speaks
thus: Their spirit is one of impiety, or of the lawlessness of the darkness
which arose at the beginning. And being deceived by this spirit, they have
not spoken truth; for the prince blinded their mind. And if any one follows
their words, he dies for ever, bound to the clods of earth, because he has
not learned the knowledge of the Paraclete. He also gave injunctions to his
elect alone, who are not more than seven in number. And the charge was
this: "When ye cease eating, pray, and put upon your head an olive, sworn
with the invocation of many names for the confirmation of this faith." The
names, however, were not made known to me; for only these seven make use of
them. And again, the name Sabaoth, which is honourable and mighty with you,
he declares to be the nature of man, and the parent of desire; for which
reason the simple(7) worship desire, and hold it to be a deity.
Furthermore, as regards the manner of the creation of Adam, he tells us
that he who said, "Come anti let us make man in our image, after our
likeness," or "after the form which we have seen," is the prince who
addressed the other princes in terms which may be thus interpreted: "Come,
give me of the light which we have received, and let us make man after the
form of us princes, even after that form which we have  seen, that is to
say,(8) the first man." And in that manner he(9) created the man They
created Eve also after the like fashion, imparting to her of their own
lust, with a view to the deceiving of Adam. And by these means the
construction of the world proceeded from the operations of the prince.

   11. He holds also that God has no part with the world itself, and finds
no pleasure in it, by reason of its having been made a spoil of from the
first by the princes, and on account of the ill that rose on it. Wherefore
He sends and takes away from them day by day the soul belonging to Him,
through the medium of these luminaries, the sun and the moon, by which the
whole world and all creation are dominated. Him, again, who spake with
Moses, and the Jews, and the priests, he declares to be the prince of the
darkness; so that the Christians, and the Jews, and the Gentiles are one
and the same body, worshipping the same God: for He seduces them in His own
passions, being no God of truth. For this reason all those who hope in that
God who spake with Moses and the prophets have to be bound together with
the said deity,(10) because they have not hoped in the God of truth; for
that deity spake with him in accordance with their own passions. Moreover,
after all these things, he speaks in the following terms with regard to the
end,(1) as he has also written: When the eider has displayed his image,(2)
the Omophorus then lets the earth go from him, and so the mighty fire gets
free, and consumes the whole world. Then, again, he lets the soil go with
the new aeon,(3) in order that all the souls of sinners may be bound for
ever. These things will take place at the time when the man's image(4) has
come.(5) And all these powers put forth by God,(6)--namely, Jesus, who is
in the smaller ship,(7) and the Mother of Life, and the twelve helmsmen,(8)
and the virgin of the light, and the third elder, who is in the greater
ship, and the living spirit, and the wall(9) of the mighty fire, and the
wall of the wind, and the air, and the water, and the interior living
fire,--have their seat in the lesser luminary, until the fire shall have
consumed the whole world: and that is to happen within so many years, the
exact number of which, however, I have not ascertained. And after these
things there will be a restitution of the two natures;(10) and the princes
will occupy the lower parts proper to them, and the Father the higher
parts, receiving again what is His own due possession.--All this doctrine
he delivered to his three disciples, and charged each to journey to a
separate clime.(11) The Eastern parts fell thus to the lot of Addas;
Thomas(12) obtained the Syrian territories as his heritage; and another, to
wit, Hermeias, directed his course towards Egypt. And to this day they,
sojourn there, with the purpose of establishing the propositions contained
in this doctrine.(13)

   12. When Turbo had made this statement,  Archelaus was intensely
excited; but Marcellus remained unmoved, for he expected that God would
come to the help of His truth. Archelaus, however, had additional cares in
his anxiety about the people, like the shepherd who becomes concerned for
his sheep when secret perils threaten them from the wolves. Accordingly
Marcellus loaded Turbo with the most liberal gifts, and instructed him to
remain in the house of Archelaus the bishop.(14) But on that selfsame day
Manes arrived, bringing along with him certain chosen youths and virgins to
the number of twenty-two.(15) And first of all he sought for Turbo at the
door of the house of Marcellus; and on failing to find him there, he went
in to salute Marcellus. On seeing him, Marcellus at first was struck with
astonishment at the costume in which he presented himself. For he wore a
kind of shoe which is usually called in common speech the quadrisole;(16)
he had also a party-coloured cloak, of a somewhat airy(17) appearance; in
his hand he grasped a very sturdy staff of ebony-wood;(18) he carried a
Babylonian book under his left arm; his legs were swathed in trousers of
different colours, the one being red, and the other green as a leek; and
his whole mien was like that of some old Persian master and commandant.(19)
Thereupon Marcellus sent forthwith for Archelaus, who arrived so quickly as
almost to outstrip the word, and on entering was greatly tempted at once to
break out against him, being provoked to that instantly by the very sight
of his costume and his appearance, though more especially also by the fact
that he had himself been turning over in his mind in his retirement(20) the
various matters which he had learned from the recital of Turbo, and had
thus come carefully prepared. But Marcellus, in his great thoughtfulness,
repressed all zeal for mere wrangling, and decided to hear both parties.
With that view he invited the leading men of the city; and from among them
he selected as judges of the discussion certain adherents of the Gentile
religion, four in number. The names of these umpires were as follows:
Manippus, a person deeply versed in the art of grammar and the practice of
rhetoric; AEgialeus,(21) a very eminent physician, and a man of the highest
reputation for learning; and Claudius and Cleobolus,(22) two brothers famed
as rhetoricians.(23) A splendid assemblage was thus convened; so large,
indeed, that the house of Marcellus, which was of immense size, was filled
with those who had been called to be hearers. And when the parties who
proposed to speak in opposition to each other had taken their places in
view of all, then those who had been elected as judges took their seats in
a position elevated above all others: and the task of commencing the
disputation was assigned to Manes. Accordingly, when silence was secured,
he began(1) the discussion in the following terms:(2)--

   13. My brethren, I indeed am a disciple of Christ, and, moreover, an
apostle of Jesus; and it is owing to the exceeding kindness of Mar-cellus
that I have hastened hither, with the view of showing him clearly in what
manner he ought to keep the system of divine religion, so that the said
Marcellus verily, who at present has put himself, like one who has
surrendered himself prisoner, under the doctrine of Archclaus, may not,
like the dumb animals, which are destitute of intellect and understand not
what they do, be fatally smitten to the ruin of his soul, in consequence of
any failure in the possession of further facilities for setting about the
right observance of divine worship. I know,        furthermore, and am
certain, that if Marcellus is once set right,(3) it will be quite possible
that all of you may also have your salvation effected; for your city hangs
suspended upon his judgment. If vain presumption is rejected by every one
of you, and if those things which are to be declared by me be heard with a
real love for the truth, ye will receive the inheritance of the age to
come, and the kingdom of heaven. I, in sooth, am the Paraclete, whose
mission was announced of old time by Jesus, and who was to come to
"convince the world of sin and unrighteousness."(4) And even as Paul, who
was sent before me, said of himself, that "he knew in part, and prophesied
in part,"(5) so I reserve the perfect for myself, in order that I may do
away with that which is in part. Therefore receive ye this third testimony,
that I am an elect apostle of Christ; and if ye choose to accept my words,
ye will find salvation; but if ye refuse them, eternal fire will have you
to consume you. For as Hymenaeus and Alexander were" delivered unto Satan,
that they might learn not to blaspheme,"(6) so will all ye also be
delivered unto the prince of punishments, because ye have done injury to
the Father of Christ, in so far as ye declare Him to be the cause of all
evils, and the  founder of unrighteousness, and the creator of  all
iniquity. By such doctrine ye do, indeed,  bring forth from the same
fountain both sweet water and bitter,--a thing which can in no possible way
be either done or apprehended. For who ought to be believed? Should it be
those masters of yours whose enjoyment is in the flesh,  and who pamper
themselves with the richest delights; or our Saviour Jesus Christ, who
says, as it is written in the book of the Gospels, "A good tree cannot
bring forth evil fruit, neither can a corrupt tree bring forth good
fruit,"(7) and who in another place assures us that the "father of the
devil(8) is a liar and a murderer from the beginning,"(9) and tells us
again that men's desire was for the darkness,(10) so that they would not
follow that Word that had been sent forth in the beginning from the
light,(11) and (once more shows us) the man who is the enemy of the same,
the sower of tares,(12) and the god and prince of the age of this world,
who blinds the minds of men that they may not be obedient to the truth in
the Gospel of Christ?(13) Is that God good who has no wish that the men who
are his own should be saved? And, not to go over a multitude of other
matters, and waste much time, I may defer(14) till another opportunity the
exposition of the true doctrine; and taking it for granted that I have said
enough on this subject for the present, I may revert to the matter
immediately before me, and endeavour satisfactorily to demonstrate the
absurdity of these men's teaching, and show that none of these things can
be attributed to the God and Father of our Lord and Saviour, but that we
must take Satan to be the cause of all our ills. To him, certainly, these
must be carried back, for all ills of this kind are generated by him. But
those things also which are written in the prophets and the law are none
the less to be ascribed to him; for he it is who spake then in the
prophets, introducing into their minds very many ignorant notions of God,
as well as temptations and passions. They, too, set forth that devourer of
blood and flesh; and to that Satan and to his prophets all these things
properly pertain which he wished to transfer(15) to the Father of Christ,
prepared as he was to write a few things in the way of truth, that by means
of these he might also gain credence for those other statements of his
which are false. Hence it is well for us to receive nothing at all of all
those things which have been written of old even down to John, and indeed
to embrace only the kingdom of heaven, which has been preached in the
Gospel since his days; for they verily but made a mockery of themselves,
introducing as they did things ridiculous and ludicrous, keeping some small
words given in obscure outline in the law, but not understanding that, if
good things are mixed up with evil, the result is, that by the corruption
of these evil things, even those others which are good are destroyed. And
if, indeed, there is any one who may prove himself able to demonstrate that
the law upholds the right, that law ought to be kept; but if we can show it
to be evil, then it ought to be done away with and rejected, inasmuch as it
contains the ministration of death, which was graven,(1) which also covered
and destroyed the glory on the countenance of Moses.(2) It is a thing not
without peril, therefore, for any one of you to teach the New Testament
along with the law and the prophets, as if they were of one and the same
origin; for the knowledge of our Saviour renews the one from day to day,
while the other grows old and infirm, and passes almost into utter
destruction.(3) And this is a fact manifest to those who are capable of
exercising discernment. For just as, when the branches of a tree become
aged, or when the trunk ceases to bear fruit any more, they are cut down;
and just as, when the members of the body suffer mortification, they are
amputated, for the poison of the mortification diffuses itself from these
members through the whole body, and unless some remedy be found for the
disease by the skill of the physician, the whole body will be vitiated; so,
too, if ye receive the law without understanding its origin, ye will ruin
your souls, and lose your salvation. For "the law and the prophets were
until John;"(4) but since John the law of truth, the law of the promises,
the law of heaven, the new law, is made known to the race of man. And, in
sooth, as long as there was no one to exhibit to you this most true
knowledge of our Lord Jesus, ye had not sin. Now, however, ye both see and
hear, and yet ye desire to walk in ignorance,(5) in order that ye may
keep(6) that law which has been destroyed and abandoned. And Paul, too, who
is held to be the most approved apostle with us, expresses himself to the
same effect in one of his epistles, when he says: "For if I build again the
things which I destroyed, I make myself a prevaricator."(7) And in saying
this he pronounces on them as Gentiles, because they were under the
elements of the world,(8) before the fulness of faith came, believing then
as they did in the law and the prophets.

   14. The judges said: If you have any clearer statement yet to make,
give us some explanation of the nature(9) of your doctrine and the
designation(10) of your faith. Manes replied: I hold that there are two
natures, one good and another evil; and that the one which is good dwells
indeed in certain parts proper to it, but that the evil one is this world,
as well as all things in it, which are placed there like objects
imprisoned" in the portion of the wicked one, as John says, that "the whole
world lieth in wickedness,"(12) and not in God. Wherefore we have
maintained that there are two localities,--one good, and another which lies
outside of this,(13) so that, having space therein in his, it might he
capable of receiving into itself the creature, i.e., creation, of the
world. For if we say that there is but a monarchy of one nature, and that
God fills all things, and that there is no location outside of Him, what
will be the sustainer of the creature, i.e., creation? where will be the
Gehenna of fire? where the outer darkness? where the weeping? Shall I say
in Himself? God forbid; else He Himself will also be made to stiffer in and
with these. Entertain no such fancies, whosoever of you have any care for
your salvation; for I shall give you an example, in order that you may have
fuller understanding of the truth. The world is one vessel;(14) and if(15)
the substance of God has already filled this entire vessel, how is it
possible now that anything more can be placed in this same vessel? If it is
full, how shall it receive what is placed in it, unless  a certain portion
of the vessel is emptied? Or whither shall that which is to be emptied out
make its way, seeing that there is no locality for it? Where then is the
earth? where the heavens? where the abyss? where the stars? where the
settlements?(10) where the powers? where the princes? where the outer
darkness? Who is he that has laid the foundations of these, and where? No
one is able to tell us that without stumbling on blasphemy. And in what
way, again, has He been able to make the creatures, if there is no
subsistent matter? For if He has made them out of the non-existent, it will
follow that these visible creatures should be superior, and full of all
virtues. But if in these there are wickedness, and death, and corruption,
and whatever is opposed to the good, how say we that they owe their
formation to a nature different from themselves? Howbeit if you consider
the way in which the sons of men are begotten, you will find that the
creator of man is not the Lord, but another being, who is also himself of
an unbegotten(1) nature, who has neither founder, nor creator, nor maker,
but who, such as he is, has been produced by his own malice alone. In
accordance with this, you men have a commerce with your wives, which comes
to you by an occasion of the following nature. When any one of you has
satiated himself with carnal meats, and meats of other kinds, then the
impulse of concupiscence rises in him, and in this way the enjoyment(2) of
begetting a son is increased; and this happens not as if that had its
spring in any virtue, or in philosophy, or in any other gift of mind, but
in fulness of meats only, and in lust and fornication. And how shall any
one tell me that our father Adam was made after the image of God, and in
His likeness, and that he is like Him who made him? How can it be said that
all of Us who have been begotten of him are like him? Yea, rather, on the
contrary, have we not a great variety of forms, and do we not bear the
impress of different countenances? And how true this is, I shall exhibit to
you in parables. Look, for instance, at a person who wishes to seal up a
treasure, or some other object, and you will observe how, when he has got a
little wax or clay, he seeks to stamp it with an impression of his own
countenance from the ring which he wears;(3) but if another countenance
also stamps the figure of itself on the object in a similar manner, will
the impression seem like? By no means, although you may be reluctant to
acknowledge what is true. But if we are not like in the common impression,
and if, instead of that, there are differences in us, how can it fail to be
proved thereby that we are the workmanship of the princes, and of matter?
For in due accordance with their form, and likeness, and image, we also
exist as diverse forms. But if you wish to be, fully instructed as to that
commerce which took place at the beginning, and as to the manner in which
it occurred, I shall explain the matter to you.

   15. The judges said: We need not inquire as to the manner in which that
primitive commerce took place until we have first seen it proved that
there are two natural principles. For when once it is made clear that there
are two unbegotten natures, then others of your averments may also gain our
assent, even although something in them may not seem to fit in very readily
with what is credible. For as the power of pronouncing judgment has been
committed to us, we shall declare what may make itself clear to our mind.
We may, however, also grant to Archelaus the liberty of speaking to these
statements of yours, so that, by comparing what is said by each of you, we
may be able to give our decision in accordance with the truth. Archclaus
said: Notwithstanding, the adversary's intent is replete with gross
audacity and blasphemy. Manes said: Hear, O  judges, what he has said of
the adversary.(4) He admits, then, that there are two objects. Archelaus
said: It seems to m that this man is full of madness rather than of
prudence, who would stir up a controversy with me to-day because I chance
to speak of the adversary. But this objection of yours may be removed with
few words, notwithstanding that you have supposed from this expression of
mine that I shall allow that there are these two natures.(5) You have come
forward with a most extravagant(6) doctrine; for neither of the assertions
made by you holds good. For it is quite possible that one who is an
adversary, not by nature, but by determination, may be made a friend, and
cease to be an adversary; and thus, when the one of us has come to
acquiesce with the other, we twain shall appear to be, as it were, one and
the same object. This account also indicates that rational creatures have
been entrusted with free-will,(7) in virtue of which they also admit of
conversions. And consequently there cannot be two unbegotten natures.(8)
What do you say, then? Are these two natures inconvertible? or are they
convertible? or is one of them converted? Manes, however, held back,
because he did not find a suitable reply; for he was pondering the
conclusion which might be drawn from either of two answers which he might
make, tutoring the matter over thus in his thoughts: If I say that they are
converted, he will meet me with that statement which is recorded in the
Gospel about the trees;(9) but if I say that they are not convertible, he
will necessarily ask me to explain the condition and cause of their
intermingling. In the meantime, after a little delay, Manes replied: They
are indeed both inconvertible in so far as contraries are concerned; but
they are convertible as far as properties(10) are concerned. Archelaus then
said: You seem to me to be out of your mind, and oblivious of your own
propositions; yea, you do not appear even to recognise the powers or
qualities of the very words which you have been learning.(1) For you do not
understand either what conversion is, or what is meant by unbegotten, or
what duality implies, or what is past, or what is present, or what is
future, as I have gathered from the opinions to which you have just now
given expression. For you have affirmed, indeed, that each of these two
natures is inconvertible so far as regards contraries, but convertible so
far as regards properties. But I maintain that one who moves in properties
does not pass out of himself, but subsists in these same properties, in
which he is ever inconvertible; while in the case of one who is susceptible
of conversion, the effect is that he is placed outside the pale of
properties, and passes within the sphere of accidents.(2)

   16. The judges said: Convertibility translates the person whom it
befalls into another; as, for example, we might say that if a Jew were to
make up his mind to become a Christian, or, on the other hand, if a
Christian were to decide to be a Gentile, this would be a species of
convertibility, and a cause of the same.(3) But, again, if we suppose a
Gentile to keep by all his own heathen properties, and to offer sacrifices
to his gods, and to do service to the temples as usual, surely you would
not be of opinion that he could be said to be converted, while he vet holds
by his properties, and goes on in them? What, then, do you say? Do they
sustain convertibility or not? And as Manes hesitated, Archelaus proceeded
thus: If, indeed, he says that both natures are convertible,(4) what is
there to prevent our thinking them to be one and the same object? For if
they are inconvertible, then surely in natures which are similarly
inconvertible and similarly unbegotten there is no, distinction, neither
can the one of them be recognised as good or as evil. But if they are both
convertible, then, forsooth, the possible result may be both that the good
is made evil, and that the evil is made good. If, however, this is the
possible result, why should we not speak of one only as unbegotten,(5)
which would be a conception in worthier accordance with the reckoning of
truth? For we have to consider how that evil one became so at first, or
against what objects he exercised his wickedness before the formation of
the world. When the heavens had not yet appeared, when the earth did not
yet subsist, and when there was neither man nor animal, against whom did he
put his wickedness in operation? whom did he oppress unjustly? whom did he
rob and kill? But if you say that he first appeared in his evil nature to
his own kin,(6) then without doubt you give the proof that he comes of a
good nature. And if, again, all these are also evil, how can Satan then
cast out Satan?(7) But while thus reduced to a dilemma on this point, you
may change your position in the discussion, and say that the good suffered
violence from the evil. But none the more is it without peril for you to
make such a statement, to the effect of affirming the vanquishing of the
light; for what is vanquished has destruction near it.(8) For what says the
divine word? "Who can enter into a strong man's house, and  spoil his
goods, except he be stronger than he?"(9) But if you allege that he first
appeared in his evil nature to men, and only from that time showed openly
the marks of his wickedness, then it follows that before this time he was
good, and that he took on tiffs quality of conversion because the creation
of man (10) was found to have emerged as the cause of his wickedness. But,
in fine, let him tell us what he understands by evil, lest perchance he may
be defending or setting up a mere name. And if it is not the name but the
substance of evil that he speaks of, then let him set before us the fruits
of tiffs wickedness and iniquity, since the nature of a tree can never be
known but by its fruit.

   17. Manes said: Let it first be allowed on your side that there is an
alien root of wickedness, which God has not planted, and then I shall tell
you its fruits. Archelaus said: Truth's reckoning does not make any such
requirement; and I shall not admit to you that there is a root of any such
evil tree, of the fruit whereof no one has ever tasted. But just as, when a
man desires to make any purchase, he does not produce the money unless he
first ascertains by tasting the object whether it is of a dry or a moist
species, so I shall not admit to you that the tree is evil and utterly
corrupt, unless the quality of its fruit is first exhibited; for it is
written, that "the tree is known by its fruits."(11) Tell us, therefore, O
Manes, what fruit is yielded by that tree which is called evil, or of what
nature it is, and what virtue it is, that we may also believe with you that
the root of that same tree is of that character which you ascribe to it.
Manes said: The root indeed is evil, and the tree is most corrupt, but the
increase is not from  God. Moreover, fornications, adulteries, murders,
avarice, and all evil deeds, are the fruits of that evil root. Archclaus
said: That we may credit you when you say that these are the fruits of that
evil root, give us a taste of these things; for you have pronounced the
substance of this tree to be ungenerate,(1) the fruits of which are
produced after its own likeness. Manes said: The very unrighteousness which
subsists in men offers the proof itself, and in avarice too you may taste
that evil root. Archelaus said: Well, then, as you have stated the
question, those iniquities which prevail among men are fruits of this tree.
Manes said: Quite so. Archelaus proceeded: If these, then, are the fruits,
that is to say, the wicked deeds of men, it will follow  that the men
themselves will hold the place of the root and of the tree; for you have
declared  that they, produce fruits of this nature. Manes said: That is my
statement. Archelaus answered: Not well say you, That is my statement: for
surely that cannot be your statement; otherwise, when men cease from
sinning, this tree of wickedness will appear to be unfruitful. Manes said:
What you say is an impossibility; for even though one or another, or
several, were to cease sinning, there would yet be others doing evil still.
Archelaus said: If it is at all possible for one or another, or several, as
you admit, not to sin, it is also possible for all to do the same; for they
are all of one parent, and are all men of one lump. And, not to follow at
my ease those affirmations which you have so confusedly made through all
their absurdities, I shall conclude their refutation by certain
unmistakeable counter-arguments. Do you allege that the fruits of the evil
root and the evil tree are the deeds of men, that is to say, fornications,
adulteries, perjuries, murders, and other similar things? Manes said: I do.
Archelaus said: Well, then, if it happened that the race of men was to die
off the face of the earth, so that they should not be able to sin any more,
the substance of that tree would  then perish, and it would bear fruit no
more. Manes said: And when will that take place of which you speak?
Archelaus said: What(2) is in the future I know not, for I am but a man;
nevertheless I shall not leave these words of yours unexamined. What say
you of the race of men?  Is it unbegotten, or is it a production? Manes
said: It is a production. Archelaus said: If man is a production, who is
the parent of adultery  and fornication, and such other things? Whose fruit
is this? Before man was made, who was there to be a fornicator, or an
adulterer, or a murderer? Manes said: But if the man is fashioned of the
evil nature, it is manifest that he is such a fruit,(3) albeit he may sin,
albeit he may not sin; whence also the name and race of men are once for
all and absolutely of this character, whether they may do what is righteous
or what is unrighteous. Archelaus said: Well, we may also take notice of
that matter. If, as you aver the wicked one himself made man, why is it
that he practises his malignity on him?

   18. The judges said: We desire to have information from you on this
point, Manichaeus, to wit, to what effect you have affirmed him to be evil.
Do you mean that he has been so from the time when men were made, or before
that period? For it is necessary that you should give some proof of his
wickedness from the very time from which you declare him to have been evil,
Be assured(4) that the quality of a wine cannot be ascertained unless one
first tastes it; and understand that, in like manner, every tree is known
by its fruit. What say you, then? From what time has this personality been
evil? For an explanation of this problem seems to us to be necessary. Manes
said: He has always been so. Archclaus said: Well, then, I shall also show
from this, most excellent friends, and most judicious auditors, that his
statement is by no means correct. For iron, to take an example, has not
been an evil thing always, but only from the period of man's existence, and
since his art turned it to evil by applying it to false uses; and every sin
has come into existence since the period of man's being. Even that great
serpent himself was not evil previous to man, but only after man, in whom
he displayed the fruit of his wickedness, because he willed it himself. If,
then, the father of wickedness makes his appearance to us after man has
come into being, according to the Scriptures, how can he be unbegotten who
has thus been constituted evil subsequently to man, who is himself a
production? But, again, why should he exhibit himself as evil just from the
period when, on your supposition, he did himself create man?(5) What did he
desire in him? If man's whole body was his own workmanship, what did he
ardently affect in him? For one who ardently affects or desires, desires
something which is different and better. If, indeed, man takes his origin
from him in respect of the evil nature, we see how man was his own, as I
have frequently shown.(1) For if man was his own, he was also evil himself,
just as it holds with our illustration of the like tree and the like fruit;
for an evil tree, as you say, produces evil fruit. And seeing that all were
evil, what did be desiderate, or in what could he show the beginning of his
wickedness, if from the time of man's formation man was the cause of his
wickedness? Moreover, the law and precept having been given to the man
himself, the man had not by any means the power to yield obedience to the
serpent, and to the statements which were made, by him; and had the man
then yielded no obedience to him, what occasion would there have been for
hun to be evil? But, again, if evil is unbegotten, how does it happen that
man is sometimes found to be stronger than it? For, by obeying the law of
God, he will often overcome every root of wickedness; and it would be a
ridiculous thing if he, who is but the production, should be found to be
stronger than the unbegotten. Moreover, whose is that law with its
commandment--that commandment, I mean, which has been given to man? Without
doubt it will be acknowledged to be God's. And how, then, can the law be
given to an alien? or who can give his commandment to an enemy? Or, to
speak of him who receives the commandment, how can he contend against the
devil? that is to say, on this supposition, how can he contend against his
own creator, as if the son, while he is a debtor to him for deeds of
kindness, were to choose to inflict injuries on the father? Thus you but
mark out the profitlessness(2) of man on this side, if you suppose him to
be contradicting by the law and commandment him who has made him, and to be
making the effort to get the better of him. Yea, we shall have to fancy the
devil himself to have gone to such an excess of folly, as not to have
perceived that in making man he made an adversary for himself, and neither
to have considered what might be his future, nor to have foreseen the
actual consequence of his act; whereas even in ourselves. who are but
productions, there are at least some small gifts of knowledge, and a
measure of prudence, and a moderate degree of consideration, which is
sometimes of a very trustworthy nature. And how, then, can we believe that
in the unbegotten there is not some little portion of prudence, or
consideration, or intelligence? Or how can we make the contrary
supposition, according to your assertion, namely, that he is discovered to
be of the most senseless apprehension, and the dullest heart and in short
rather like the brutes in his natural constitution? But if the case stands
thus, again, how is it that man, who is possessed of no insignificant power
in mental capacity and knowledge, could have received his substance from
one who thus is, of all beings, the most ignorant and the bluntest in
apprehension? How shall any one be rash enough to profess that man is the
workmanship of an author of this character? But, again, if man consists
both of soul and of body, and not merely of body without soul, and if the
one cannot subsist apart from the other, why will you assert that these two
are antagonistic and contrary to each other? For our Lord Jesus Christ,
indeed, seems to me to have spoken of these in His parables, when He said:
"No man can put new wine into old bottles, else the bottles will break, and
the wine run out."(3) But new wine is to be put into new bottles, as there
is indeed one and the same Lord for the bottle and for the wine. For
although the substance may be different, yet by these two substances, in
their due powers, and in the maintenance of their proper mutual
relations.(4) the one person of man subsists. We do not say, indeed, that
the soul is of one substance with the body, but we aver that they have each
their own characteristic qualities; and as the bottle and the wine are
applied in the similitude to one race and one species of men, so truth's
reckoning requires us to grant that man was produced complete by the one
God: for the soul rejoices in the body, and loves and cherishes it; and
none the less does the body rejoice that it is quickened by the soul. But
if, on the other hand, a person maintains that the body is the work of the
wicked one, inasmuch as it is so corruptible, and antiquated, and
worthless, it would follow then that it is incapable of sustainting the
virtue of the spirit or the movement of the soul, and the most splendid
creation of the same. For just as, when a person puts a piece of new cloth
into an old garment, the rent is made worse;(5) so also the body would
perish if it were to be associated, under such conditions, with that most
brilliant production the soul. Or, to use another illustration: just as,
when a man carries the light of a lamp into a dark place the darkness is
forthwith put to flight and makes no appearance; so we ought to understand
that, on the soul's introduction into the body the darkness is straightway
banished, and one nature at once effected, and one man constituted in one
species. And thus, agreeably therewith, it will be allowed that the new
wine is put into new bottles, and that the piece of new cloth is not put
into the old garment. But from this we are able to show that there is a
unison of powers in these two substances, that is to say, in that of the
body and in that of the soul; of which unison that greatest teacher in the
Scrip-tures, Paul, speaks, when he tells us, that "God hath set the members
every one of them in the body as it hath pleased Him."(1)

   19. But if it seems difficult for you to understand this, and if you do
not acquiesce in these statements, I may at all events try to make them
good by adducing illustrations. Contemplate man as a kind of temple,
according to the similitude of Scripture:(2) the spirit that is in man may
thus be likened to the image that dwells in the temple. Well, then, a
temple cannot be constituted unless first an occupant is acknowledged for
the temple; and, on the other hand, an occupant cannot be settled in the
temple unless the structure has been erected. Now, since these two objects,
the occupant and the structure, are both consecrated together, how can any
antagonism or contrariety be found between them, and how should it not
rather appear that they have both been the products of subjects that are in
amity and of one mind? And that you may know that this is the case, and
that these subjects are truly at one both in fellowship and in lineage, He
who knows and hears(3) all has made this response, "Let us make man," and
so forth. For he who constructs(4) the temple interrogates him who fashions
the image, and I inquires carefully about the measurements of magnitude,
and breadth, and bulk, in order that he may mark off the space for the
foundations in accordance with these dimensions; and no one sets about the
vain task of building a temple without first making himself acquainted with
the measurement needed for the placing of the image. In like manner,
therefore, the mode and the measure of the body are made the subject of
inquiry, in order that the soul may be appropriately lodged in it by God,
the Artificer of all things. But if any one say that he who has moulded the
body is an enemy to the God who is the Creator of my soul? then how is it
that, while regarding each other with a hostile eye, these two parties have
not brought disrepute upon the work, by bringing it about either that he
who constructs the temple should make it of such narrow dimensions as to
render it incapable of accommodating what is placed within it, or that he
who fashions the image should come with something so massive and ponderous,
that, on its introduction into the temple, the edifice would at once
collapse? If such is not the case, then, with these things, let us
contemplate them in the light of what we know to be the objects and intents
of antagonists. But if it is right for all to be disposed with the same
measures and the same equity, and to be d splayed with like glory, what
doubt should we still entertain on this subject? We add, if it please you,
this one illustration more. Man appears to resemble a  ship which has been
constructed by the builder and launched into the deep, which, however, it
is impossible to navigate without the rudder, by which it can be kept under
command, and turned in whatsoever direction its steersman may wish  to
sail. Also, that the rudder and the whole body of the ship require the same
artificer, is a matter admitting no doubt; for without the  rudder the
whole structure of the ship, that huge body, will be an inert mass. And
thins, then, we say that the soul is the rudder of the body; that both
these, moreover, are ruled by that liberty of judgment and sentiment which
we possess, and which corresponds to the steersman; and that when these two
are made one by, union,(6) and thus possess a unison of function applicable
to all kinds of work, whatever may be the products of their own operation,
they bear a testimony to the fact that they have both  one and the same
author and maker.

   20. On hearing these argumentations, the multitudes who were present
were exceedingly delighted; so much so, indeed, that they were almost
laying hands on Manes; and it was with difficulty that Archelaus restrained
them, and kept them back, and made them quiet again. The judges said:
Archelaus has given us proof sufficient of the fact that the body and soul
of man are the works of one hand; because an object cannot subsist in any
proper consonance and unison as the work of one hand, if there is any want
of harmony in the design and plan. But if it is alleged that one could not
possibly have sufficed to develop both these objects, namely, body and
soul, this is simply to exhibit the incapacity of the artificer. For thus,
even though one should grant that the soul is the creation of a good deity,
it will be found to be but an idle work so far as the man is concerned,
unless it also takes to itself the body. And if, again, the body is held to
be the formation of an evil deity, the work will also none the less be idle
unless it receives the soul; and, in truth, unless the soul be in unison
with the body by commixture and due introduction, so that the two are in
mutual connections, the man will not exist, neither can we speak of him.
Hence we are of opinion that Archelaus has proved by a variety of
illustrations that there is but one and the same maker for the whole man.
Archelaus said: I doubt not, Manes, that you understand this, namely, that
one who is born and created' is called the son of him who begets or
creates. But if the wicked one made man, then he ought to be his father,
according to nature. And to whom, then, did the Lord Jesus address Himself,
when in these terms He taught men to pray: "When ye pray, say, Our Father
which art in heaven;"(2) and again, "Pray to your Father which is in
secret?"(3) But it was of Satan that He spoke when He said, that He "beheld
him as lightning fall from heaven;"(4) so that no one dare say that He
taught us to pray to him. And surely Jesus did not come down from heaven
with the purpose of bringing men together, and reconciling them to Satan;
but, on the contrary, He gave him over to be bruised beneath the feet of
His faithful ones. However, for my part, I would say that those Gentiles
are the more blessed who do indeed bring in a multitude of deities, but at
least hold them all to be of one mind, and in amity with each other;
whereas this man, though he brings in but two gods, does not blush to posit
enmities and discordant sentiments between them. And, in sooth, if these
Gentiles were to bring in(5) their counterfeit deities under conditions of
that kind, we would verily have it in our power to witness something like a
gladiatorial contest proceeding between them, with their innumerable
natures and diverse sentiments.

   21. But now, what it is necessary for me to say on the subject of tim
inner and the outer man, may be expressed in the words of the Saviour to
those who swallow a camel, and wear the outward garb of the hypocrite,
begirt with blandishments and flatteries. It is to them that Jesus
addresses Himself when He says: "Woe unto you, scribes and Pharisees,
hypocrites! for ye make clean the outside of the cup and of the platter,
but within they are full of uncleanness. Or know you not, that He that made
that which is without, made that which is within also?"(6) Now why did He
speak of the cup and of the platter? Was He who uttered these words a
glassworker, or a potter who made vessels of clay? Did He not speak most
manifestly of the  body and the soul? For the Pharisees truly looked to the
"tithing of anise and cummin, and left undone the weightier matters of the
law;"(7) and while devoting great care to the things which were external,
they overlooked those which bore upon the salvation of the soul. For they
also had respect to "greetings in the market-place,"(8) and "to the
uppermost seats at feasts:"(9) and to them the Lord Jesus, knowing their
perdition, made this declaration, that they attended to those things only
which were without, and despised as strange things those which were within,
and understood not that He who made the body made also the soul. And who is
so unimpressible and stolid in intellect, as not to see that those sayings
of our Lord may suffice him for all cases? Moreover, it is in perfect
harmony with these sayings that Paul speaks, when he interprets to the
following intent certain things written in the law: "Thou shalt not muzzle
the mouth of the ox that tread-eth out the corn. Doth God take care for
oxen? Or saith He it altogether for our sakes?"(10) But why should we waste
further time upon this subject? Nevertheless I shall add a few things out
of many that might be offered. Suppose now that there are two unbegotten
principles, and that we determine fixed localities for these: it follows
then that God is separated,(11) if He is supposed to be within a certain
location, and not diffused everywhere; and He will consequently be
represented as much inferior to the locality in which He is understood to
be for the object which contains is always greater(12) than the object
which is contained in it: and thus God is made to be of that magnitude
which corresponds with the magnitude of the locality in which He is
contained, just as is the case with a man in a  house.(13) Then, further,
reason asks who it is that has divided between them, or who has appointed
for them their determinate limits; and thus both would be made out to be
the decided inferiors of man's own power.(14) For Lysimachus and Alexander
held the empire of the whole world, and were able to subdue all foreign
nations, and the whole race of then; so that throughout that period there
was no other in possession of empire besides themselves under heaven. And
how will any one be rash enough to say that God, who is the true light that
never suffers eclipse, and whose is also the kingdom that is holy and
everlasting, is not everywhere present, as(15) is the way with tiffs most
depraved man, who, in his impiety, refuses to ascribe to the Omnipotent God
even equal power with men?(1)

   22. The judges said: We know that a light shines through the whole
house, and not in some single part of it; as Jesus also intimates when He
says, that "no man lighting a candle puts it under a bushel, but on a
candlestick, that it may give light unto all that are in the house."(2) If,
then, God is a light, it must needs be that light (if Jesus is to be
credited) shall shine on the whole world, and not on any portions of it
merely. And if, a then, that light holds possession of the whole world,
where now can there be any ungenerated darkness? or how can darkness be
understood to exist at all, unless it is something simply accidental?
Archelaus said: Forasmuch, indeed, as the word of the Gospel is understood
much better by you than by this person who puts himself forward as the
Paraclete, although I could call him rather parasite than paraclete, I
shall tell you how it has happened that there is darkness. When the light
had been diffused everywhere, God began to constitute the universe, and
commenced with the heaven and the earth; in which process this issue
appeared, to wit, that the midst,(4) which is the locality of earth covered
with shadow, as a consequence of the interposition s of the creatures which
were called into being, was found to be obscure, in such wise that
circumstances required light to be introduced into that place, which was
thus situated in the midst. Hence in Genesis, where Moses gives an account
of the construction of the world, he makes no mention of the darkness
either as made or as not made. But he keeps silence on that subject, and
leaves the explanation of it to be discovered by those who may be able to
give proper attention to it. Neither, indeed, is that a very arduous and
difficult task. For to whom may it not he made plain that this sun of ours
is visible, when it has risen in the east, and taken its course toward the
west, but that when it has gone beneath the earth, and been carried farther
within that formation which among the Greeks is called the sphere, it then
ceases to appear, being overshadowed in darkness in consequence of the
interposition of the bodies?(6) When it is thus covered, and when the body
of the earth stands opposite it, a shadow is superinduced, which produces
from itself the darkness; and it continues so until again, after the course
of the inferior space has been traversed in the night, it rolls towards the
east, and is seen to rise once more in its wonted seats. Thus, then, the
cause of the shadow and the night is discovered in the solidity of the body
of the earth,--a thing, indeed, which a man may understand from the fact of
the shadow cast by his own body? For before the heaven and the earth and
all those corporeal creatures appeared, the light remained always constant,
without waning or eclipse, as there existed no body which might produce
shadow by its opposition or intervention; and consequently one must say
that nowhere was there darkness then, and nowhere night. For if, to take an
illustration, it should please Him who has the power of all things to do
away with the quarters which lies to the west, then, as the sun would not
direct its course toward that region, there would nowhere emerge either
evening or darkness, but the sun would be on its course always, and would
never  set, but would almost always hold the centre tract of heaven, and
would never cease to appear; and by this the whole world would be illumined
with the clearest light, in virtue of which no part of it would suffer
obscuration, but the equal power of one light would remain everywhere. But
on the other hand, while the western quarter keeps its position, and the
sun executes(9) its course in three parts of the world, then those who are
under the sun will be seen to be illuminated more brightly; so that I might
almost say, that while the people who belong to the diverse tract are still
asleep, those former are in possession of the day's beginning. But just ,o
as those Orientals have the light rising on them earlier than the people
who live in the west, so they have it also more quickly obscured, and they
only who are settled in the middle of the globe see always an equality of
light. For when the sun occupies the middle of the heavens, there is no
place that can appear to be either brighter or darker (than another), but
all parts of the world are illuminated equally and impartially by the sun's
effulgence.(11) If, then, as we have said above, that portion of the
western tract were done away with, the part which is adjacent to it would
now no more suffer obscuration. And these things I could indeed set forth
somewhat more simply, as I might also describe the zodiacal circle; but I
have not thought of looking into these matters at present.(12) I shall
therefore say nothing of these, but shall revert to that capital objection
urged by my adversary, in his affirming so strenuously(1) that the darkness
is ungenerated; which position, however, has also been confuted already, as
far as that could have been done by us.

   23. The judges said: If we consider that the light existed before the
estate of the creatures was introduced, and that there was no object in an
opposite position which might generate shadow, it must follow that the
light was then diffused everywhere, and that all places were illuminated
with its effulgence, as has been shown by what you have stated just now;
and as we perceive that the true explanation is given in that, we assign
the palm to the affirmations of Archelaus. For if the universe is clearly
divided, as if some  wall had been drawn through the centre of it, and if
on the one side the light dwells, and on the other side the darkness, it is
yet to be understood that this darkness has been brought accidentally about
through the shadow generated in consequence of the objects which have been
set up in the world; and hence again we must ask  who it is that has built
this wall between the two  divisions, provided you indeed admit the
existence of such a construction, O Manichaeus. But if we have to take
account of this matter on the supposition that no such wall has been built,
then again it comes to be understood that the universe forms but one
locality, without any exception, and is placed under one power; and if so,
then the darkness can in no way have an ungenerated nature. Archelaus said:
Let him also explain the following subject with a view to what has been
propounded. If God is seated in His kingdom, and if the wicked one in like
manner is seated in his kingdom, who can have constructed the wall between
them? For no object can divide two substances except one that is greater
than either,(2) even as it is said(3) in the book of Genesis, that "God
divided the light from the darkness."(4) Consequently the constructor of
this wall must also be some one of a capacity like that: for the wall marks
the boundaries of these two parties, just as among people who dwell in the
rural parts a stone is usually taken to mark off the portion of each
several party; which custom, however, would afford a better apprehension of
the case were we to take the division to refer specially to the marking out
of an inheritance failing to brothers. But for the present I have not to
speak of matters like these, however essential they may appear. For what we
are in quest of is an answer to the question, Who can have constructed the
wall required for the designation of the limits of the kingdom of each of
these twain? No answer has been given. Let not this perfidious fellow
hesitate, but let him now acknowledge that the substance of his duality has
been reduced again to a unity. Let him mention any one who can have
constructed that middle wall. What could the one of these two parties have
been engaged in when the other was building? Was he asleep? or was he
ignorant of the fact? or was he unable to withstand the attempt? or was he
bought over with a price? Tell us what he was about, or tell us who in all
the universe was the person that raised the construction. I address my
appeal to you, O judges, whom God has sent to us with the fullest plenitude
of intelligence; judge ye which of these two could have erected the
structure, or what the one could have been doing all the while that the
other was engaged in the building.

   24. The judges said: Tell us, O Manes, who designated the boundaries
for the kingdom of each, and who made the middle wall? For Archelaus begs
that due importance be attached, to the practice of interrogation in this
discussion. Manes said: The God who is good, and who has nothing in common
with evil, placed the firmament in the midst, in order to make it plain s
that the wicked one is an alien to Him. Archelaus said: How fearfully you
belie the dignity of that name! You do indeed call Him God, but you do so
in name only, and you make His deity resemble man's infirmities. At one
time out of the non-existent, and at another time out of underlying matter,
which indeed thus existed before Himself, you assert that He did build the
structure, as builders among men are wont to do. Sometimes also you speak
of Him as apprehensive, and sometimes as variable. It is, however, the part
of God to do what is proper to God, and it is the part of man to do what is
proper to man. If, then, God, as you say, has constructed a wall, this is a
God who marks Himself out as apprehensive, and as possessed of no
fortitude. For we know that it is always the case that those who are
suspicious of the preparation of secret perils against them by strangers,
and who are afraid of the plots of enemies, are accustomed to surround
their cities with walls, by which procedure they at once secure themselves
in their ignorance, and display their feeble capacity. But here, too, we
have something which ought not to be passed over by us in silence, but
rather brought prominently forward; so that even by the great abundance of
our declarations on the subject our adversary's manifold craftiness may be
brought to nought, with the help of the truth on our side. We may grant,
then, that the structure of the wall has been made with the purpose of
serving to distinguish between the two kingdoms; for without this one
division(1) it is impossible for either of them to have his own proper
kingdom. But granting this, then it follows further that in the same manner
it will also be impossible for the wicked one to pass without his own
proper limits and invade the territories of the good King, inasmuch as the
wall stands there as an obstacle, unless it should chance first to be cast
down, for we have heard that such things have been done by enemies, and
indeed with our own eyes we have quite recently seen an achievement of that
nature successfully carried out.(2) And when a king attacks a citadel
surrounded by a strong wall, he uses first of all the ballista(3) and
projectiles; then he endeavours to cut through the gates with axes, and to
demolish the walls by the battering-rams; and when he at last obtains an
entrance, and gains possession of the place, he does whatever he listeth,
whether it be his pleasure to carry off the citizens into captivity, or to
make a complete destruction of the fortress and its contents, or whether,
on the. other hand, it may be his will to grant indulgence to the captured
stronghold on the humble suit of the conquered. What, then, does my
opponent here say to this analogy? Did no adversary substantially--which is
as much as to say, designedly--overthrow the muniment cast up between the
two?(4) For in his former statements he has avouched that the darkness
passed without its own limits, and supervened upon the kingdom of the good
God. Who, then, overthrew that munition before the one could thus? have
crossed over to the other? For it was impossible for the evil one to find
any entrance  while the munition stood fast. Why are you silent? Why do you
hesitate, Manichaeus? Yet,  although you may hold back, I shall proceed
with the task of my own accord. For if we suppose you to say that God
destroyed it, then I have to ask what moved Him in this way to demolish the
very thing which He had Himself previously constructed on account of the
importunity of the wicked one, and for the purpose of preserving the
separation between them? In what fit of passion, or under what sense of
injury, did He thus set about contending against Himself? Or was it that He
lusted after some of the possessions of the wicked one? But if none of
these things formed the real cause that led God to destroy those very
things which He had constructed a long time before with the view of
estranging and separating the wicked one from Him, then it must needs be
considered no matter of surprise if God should also have become delighted
with his society;(5) for, on your supposition, the munition which had been
set up with the purpose of securing God against trouble from him, will
appear to have been removed just because now he is to be regarded no more
as an enemy, but as a friend. And, on the other hand, if you aver that the
wall was destroyed by the wicked one, tell Us then how it can be possible
for the works of the good God to be mastered by the wicked one. For if that
is possible, then the evil nature will be proved to be stronger than God.
Furthermore, how can that being, seeing that he is pure and total darkness,
surprise the light and apprehend it, while the evangelist gives us the
testimony that "the light shineth in darkness, and the darkness
comprehended it not?"(6) How is this blind one armed? How does the darkness
fight against the kingdom of light? For even as the creatures of God(7)
here cannot take in the rays of the sun with uninjured eye,(8) so neither
can that being bear the clear vision of the kingdom of light, but he
remains for ever a stranger to it, and an alien.

   25. Manes said: Not all receive the word of God, but only those to whom
it is given to know the mysteries of the kingdom of heaven.(9) And even
now(10) I know who are ours; for "my sheep," He says, "hear my voice."(11)
For the sake of those who belong to us, and to whom is given the
understanding of the truth, I shall speak in similitudes. The wicked one is
like a lion that sought to steal upon the flock of the good shepherd; and
when the shepherd saw this, he dug a huge pit, and took one kid out of the
flock and cast it into the pit. Then the lion, hungering to get at it, and
bursting with passion to devour it, ran up to the pit and fell in, and
discovered no strength sufficient to bring him out again. And thereupon the
shepherd seized him and shut him up carefully in a den, and at the same
time secured the safety of the kid which had been with him in the pit. And
it is in this way that the wicked one has been enfeebled,--the lion, so to
speak, possessing no more capacity for doing aught injurious; and so all
the race of souls will be saved, and what once perished will yet be
restored to its proper flock. Archelaus said: If you compare the wicked one
to the lion, and God to the true shepherd, tell us, whereunto shall we
liken the sheep and the kid? Manes said: The sheep and the kid seem to me
to be of one nature: and they are taken as figures of souls. Archelaus
said: Well, then, God gave a soul over to perdition when He set it before
the lion in the pit. Manes said: By no means; far from it. But He was moved
by a particular disposition,(1) and in the future He will save that other,
the soul. Archelaus said: Now, surely it would be an absurd procedure, my
hearers, if a shepherd who dreaded the inroad of a lion were to expose to
the beast's devouring fury a lamb that he was wont to carry in his bosom,
and if it were then to be said that he meant to save the creature
hereafter. Is not this something supremely ridiculous? Yea, there is no
kind of sense in this. For an the supposition implied in your similitude
God thus handed over to Satan a soul that he might seize and ruin. But when
did the shepherd ever do anything like that?(2) Did not David deliver a
sheep out of the mouth of a lion or of a bear? And we mention this on
account of the expression, out of the mouth of the lion; for, on your
theory, this would imply that the shepherd can bring forth out of the mouth
of the lion, or out of the belly of the same, the very object which it has
devoured.(3) But you will perhaps make this answer, that it is of God we
speak, and that He is able to do all things. Hear, however, what I have to
say to that: Why then do you not rather assert His real capacity, and
affirm simply His ability to overcome the lion in His own might, or with
the pure power of God, and without the help of any sort of cunning devices,
or by consigning a kid or a lamb to a pit?(4) Tell me this, too, if the
lion were to be supposed to come upon the shepherd at a time when he has no
sheep, what would the consequence be? For he who is here called the
shepherd is supposed to be unbegotten, and he who is here the lion is also
unbegotten. Wherefore, when man did not yet exist--in other words, before
the shepherd had a flock--if the lion had then come upon the shepherd, what
would have followed, seeing that there could have been nothing for the lion
to eat before the kid was in existence? Manes said: The lion certainly had
nothing to devour, but yet he exercised his wickedness on whatever he was
able to light upon as he coursed over the peaks of the mountains; and if at
any time food was a matter of necessity with him, he seized some of the
beasts which were under his own kingdom. Archelaus said: Are these two
objects, then, of  one substance--the beasts which are under the kingdom of
the wicked one, and the kids which are in the kingdom of the good God?(5)
Manes said: Far from it; not at all: they have nothing in common either
between themselves or  between the properties which pertain to them
severally. Archelaus said: There is but one and the same use made of the
food in the lion's  eating. And though he sometimes got that food  from the
beasts belonging to himself, and sometimes from those belonging to the good
God, there is still no difference between them as far as regards the meats
furnished; and from this it is apparent that those are of but one
substance. On the other hand, if we say that there is a great difference
between the two, we do but ascribe ignorance to the shepherd,(6) in so far
as he did not present or set before the lion food adapted to his use, but
rather alien meats. Or perchance again, in your desire to dissemble your
real position, you will say to me that lion ate nothing. Well, supposing
that to be the case, did God then in this way challenge that being to
devour a soul while he knew not how to devour aught? and was the pit not
the only thing which God sought to employ with the view of cheating him?--
if indeed it is at all worthy of God to do that sort of thing, or to
contrive deceitful schemes. And that would be to act like a king who, when
war is made upon him, puts no kind of confidence in his own strength, but
gets paralyzed with the fears of his own feebleness, and shuts himself up
within the walls of his city, and erects around him a rampart and other
fortifications, and gets them all equipped, and trusts nothing to his own
hand and prowess; whereas, if he is a brave man, the king so placed will
march a great distance from his own territories to meet the enemy there,
and will put forth every possible exertion until he conquers and brings his
adversary into his power.

   26. The judges said: If you allege that the shepherd exposed the kid or
the lamb to the lion, when the said lion was meditating an assault(7) on
the unbegotten, the case is closed. For seeing that the shepherd of the
kids and lambs is himself proved to be in fault to them, on what creature
can he pronounce judgment, if it happens that the lamb which has been given
up(1) through the shepherd's weakness has proved unable to withstand the
lion, and if the consequence is that the lamb has had to do whatever has
been the lion's pleasure? Or, to take another instance, that would be just
as if a master were to drive out of his house, or deliver over in terror to
his adversary, one of his slaves, whom he is unable afterwards to recover
by his own strength. Or supposing that by any chance it were to come about
that the slave was recovered, on what reasonable ground could the master
inflict the torture on him, if it should turn out that the man yielded
obedience to all that the enemy laid upon him, seeing that it was the
master himself(2) who gave him up to the enemy, just as the kid was given
up to the lion? You affirm, too, that the shepherd understood the whole
case beforehand. Surely, then, the lamb, when under the lash, and
interrogated by the shepherd as to the reason why it had submitted to the
lion in these matters, would make some such answer as this: "Thou didst
thyself deliver me over to the lion, and thou didst offer no resistance to
him, although thou didst know and foresee what would be my lot, when it was
necessary for me to yield myself to his commandments." And, not to dilate
on this at greater length, we may say that by suck an illustration neither
is God exhibited as a perfect shepherd, nor is the lion shown to have
tasted alien meats; and consequently, under the instruction of the truth
itself, it has been made clear that we ought to give the palm to the
reasonings adduced by Archelaus. Archelaus said: Considering that, on all
the points which we have hitherto discussed, the thoughtfulness of the
judges has assigned us the amplest scope, it will be well for us to pass
over other subjects in silence, and reserve them for another period. For
just as, if(3) a person once crushes the head of a serpent, he will not
need to lop off any of the other members of its body; so, if we once
dispose(4) of this question of the duality, as we have endeavoured to do to
the best of our ability, other matters which have been maintained in
connection with it may be held to be exploded along with it. Nevertheless I
shall yet address myself, at least in a few sentences, to the assertor of
these opinions himself, who is now in our presence; so that it may be
thoroughly understood by all who he is, and whence he comes, and what
manner of person he proves himself to be. For he has given out that he is
that Paraclete whom Jesus on His departure promised to send to the race of
man for the salvation of the souls of the faithful; and this profession he
makes as if he were somewhat superior even to Paul? who was an elect vessel
and a called apostle, and who on that ground, while preaching the true
doctrine, said:(6) "Or seek yea proof of that Christ who speaks in me?"(7)
What I have to say, however, may become clearer by such an illustration as
the following:(8)--A certain man gathered into his store a very large
quantity of corn, so that the place was perfectly full. This place he shut
and sealed in a thoroughly satisfactory fashion, and gave directions to
keep careful watch over it. And the master himself then departed. However,
after a lengthened lapse of time another person came to the store, and
affirmed that he had been despatched by the individual who had locked up
and sealed the place with a commission also to collect and lay up a
quantity of wheat in the same. And when the keepers of the store saw him,
they demanded of him his credentials, in the production of the signet, in
order that they might assure themselves of their liberty to open the store
to him and to render their obedience to him as to one sent by the person
who had sealed the place. And when he could(9) neither exhibit the keys nor
produce the credentials of the signet, for indeed he had no right, he was
thrust out by the keepers, and compelled to flee. For instead of being what
he professed to be, he was detected to be a thief and a robber by them, and
was convicted and found out(10) through the circumstance that, although, as
it seemed, he had taken it into his head to make his appearance a long time
after the period that had been determined on beforehand, he yet could
neither produce keys, or signet, or any token whatsoever to the keepers,
nor display any knowledge of the quantity of corn that was in store: all
which things were so many unmistakeable proofs that he had not been sent
across by the proper owner; and accordingly, as was matter of course,(11)
he was forbidden admittance by the keepers.

   27. We may give yet another illustration, if it seems good to you. A
certain man, the head of a household, and possessed of great riches, was
minded to journey abroad for a time, and promised to his sons that he would
send them some one who would take his place, and divide among them equally
the substance falling to them. And, in truth, not long after that, he did
despatch to them a certain trustworthy and righteous and true man. And on
his arrival, this man took charge of the whole substance, and first of all
exerted himself to arrange it and administer it, giving himself great
labour in journeying, and even(1) working diligently with his own hands,
and toiling like a servant for the good of the estate. Afterwards feeling
that his end was at hand,(2) the man wrote out a will, demitting the
inheritance to the relations and all the next of kin; and he gave them his
seals, and called them together one by one by name, and charged them to
preserve the inheritance, and to take care of the substance, and to
administer it rightly, even as they had received it, and to take their use
of its goods and fruits, as they were themselves left its owners and heirs.
If, moreover, any person were to ask to be allowed to benefit by the fruits
of this field, they were to show themselves indulgent to such. But if, on
the other hand, any one were to declare himself partner in the heirship
with them, and were to make his demands on that ground,(3) they were to
keep aloof from him, and pronounce him an alien; and further, they were to
hold that the individual who desired to be received among them ought all
the more on that account to do work.(4) Well, then, granting that all these
things have  been well and rightly disposed of and settled, and that they
have continued in that condition for a very long time, how shall we deal
with one who presents himself well-nigh three hundred years after, and sets
up his claim to the heirship? Shall we not cast him off from us? Shall we
not justly pronounce such a one an alien--one who cannot prove himself to
have belonged to those related to our Master, who never was with our
departed Lord in the hour of His sickness, who never walked in the funeral
procession of the Crucified, who never stood by the sepulchre, who has no
knowledge whatsoever of the manner or the character of His departure, and
who, in fine, is now desirous of getting access to the storehouse of corn
without presenting any token from him who placed it under lock and seal?
Shall we not cast him off from us like a robber and a thief, and thrust him
out of our number by all possible means? Yet this man is now in our
presence, and falls to produce any of the credentials which we have
summarized in what we have already said, and declares that he is the
Paraclete whose mission was presignified by Jesus. And by this assertion,
in his ignorance perchance, he will make out Jesus Himself to be a liar;(5)
for thus He who once said that He would send the Paraclete no long time
after, will  be proved only to have sent this person, if we accept the
testimony which he bears to himself, after an interval of three hundred
years and more.(6) In the day of judgment, then, what will those say to
Jesus who have departed this life from that time on to the present period?
Will they not meet Him with words like these: "Do  not punish its
rigorously if we have failed to do Thy works. For why, when Thou didst
promise to send the Paraclete under Tiberius Caesar, to convince us of sin
and of righteousness,(7) didst Thou send Him only under Probus the Roman
emperor, and didst leave us orphaned, notwith-standing that Thou didst say,
'I will not leave you comfortless (orphaned),'(8) and after Thou hadst also
assured us that Thou wouldest send the Paraclete presently after Thy
departure? What could we orphans do, having no guardian? We have committed
no fault; it is Thou that hast deceived us." But away with such a
supposition in the case of our Lord Jesus Christ, the Saviour of every
soul.(9) For He did not confine Himself to mere promises;(10) but when He
had once said, "I go to my Father, and I send the Paraclete to you,"(11)
straightway He sent (that gift of the Paraclete), dividing and imparting
the same to His disciples,--bestowing it, however, in greater fulness upon
Paul.(12)

   28. Manes said:(13) You are caught in the charge you yourself bring
forward. For you have been speaking now against yourself, and have not
perceived that, in trying to cast reproaches in my teeth, you lay yourself
under the greater fault. Tell me this now, I pray you: if, as you allege,
those who have died from the time of Tiberius on to the days of Probus are
to say to Jesus, "Do not judge us if we have failed to do Thy works, for
Thou didst not send the Paraclete to us, although Thou didst promise to
send Him;"(1) will not those much more use such an address who have
departed this life from the time of Moses on to the advent of Christ
Himself? And will not those with still greater right express themselves in
terms like these: "Do not deliver us over to torments,(2) seeing that we
had no knowledge of Thee imparted to us?" And will it only he those that
have died thus far previously to His advent who may be seen making such a
charge with right? Will not those also do the same who have passed away
from Adam's time on to Christ's advent?  For none of these either obtained
any knowledge of the Paraclete, or received instruction in the doctrine of
Jesus. But only this latest gen-eration of men, which has run its course
from Tiberius onward, as you make it out,(3) is to be saved: for it is
Christ Himself that "has re-deemed them from the curse of the law;"(4) as
Paul, too, has given these further testimonies, that "the letter killeth,
and quickeneth no man,"(5) and that "the law is the ministration of
death,"(6) and "the strength of sin."(7) Archelaus said: You err, not
knowing the Scriptures, neither the power of God.(8) For many have also
perished after the period of Christ's advent on to this present period, and
many are still perishing,--those, to wit, who have not chosen to devote
themselves to works of righteousness; whereas only those who have received
Him, and yet receive Him, "have obtained power to become the sons of
God."(9) For the evangelist has not said all have obtained that power;
neither, on the other hand, however, has he put any limit on the time. But
this is his expression: "As many as received Him." Moreover,  from the
creation of the world He has ever been  with righteous men, and has never
ceased to  require their blood at the hands of the wicked, from the blood
of righteous Abel to the blood of Zacharias.(10) And whence, then, did
righteous Abel and all those succeeding worthies,(11) who are enrolled
among the righteous, derive their righteousness when as yet there was no
law of Moses, and when as vet the prophets had not arisen and discharged
the functions of prophecy? Were they not constituted righteous in virtue of
their fulfilling the law, "every one of them showing the work of the law
written in their hearts, their conscience also bearing them witness?"(12)
For when a man "who has not the law does naturally the things contained in
the law, he, not having the law, is a law unto himself."(13) And consider
now the multitude of laws thus existing among the several righteous men who
lived a life of uprightness, at one time discovering for themselves the law
of God implanted in their hearts, at another learning of it from their
parents, and yet again being instructed in it further by the ancients and
the elders. But inasmuch as dull, few were able to rise by this medium(14)
to the height of righteousness, that is to say, by means of the traditions
of parents, when as yet there was no law embodied in writing, God had
compassion on the race of man. and was pleased to give through Moses a
written law to men, since verily the equity of the natural law filled to be
retained in all its perfection in their hearts. In consonance, therefore,
with man's first creation, a written legislation was prepared which was
given through Moses in behoof of the salvation of very many. For if we
reckon that man is justified without the works of the law, and if Abraham
was counted righteous, how much more shall those obtain righteousness who
have fulfilled the law which contains the things that are expedient for
men? And seeing that you have made mention only of three several
scriptures, in terms of which the apostle has declared that "the law is a
ministration of death,"(15) and that "Christ has redeemed us from the curse
of the law,"(16) and that "the law is the strength of sin,"(17) you may now
advance others of like tenor, and bring forward any passages which may seem
to you to be written against the law, to any extent you please.

   29. Manes said: Is not that word also to the same effect which Jesus
spake to the disciples, when He was demonstrating those men to be
unbelieving: "Ye are of your father the devil, and the lusts of your father
ye will do?"(18) By this He means, in sooth, that whatever the wicked
prince of this world desired, and whatever he lusted after, he committed to
writing through Moses, and by that medium gave it to men for their doing.
For "he was a murderer from the beginning, and abode not in the truth,
because there is no truth in him. When he speaketh a lie, he speaketh of
his own: for he is a liar, and the father of it."(1) Archelaus said: Are
you satisfied(2) with what you have already adduced, or have you other
statements still to make? Manes said: I have, indeed, many things to say,
and things of greater weight even than these. But with these I shall
content myself. Archelaus said: By all means. Now let us select some
instance from among those statements which you allege to be on your side;
so that if these be once found to have been properly dealt with, other
questions may also be held to rank with them; and if the case goes
otherwise, I shall come under the condemnation of the judges, that is to
say, I shall have to bear the shame of defeat.(3) You say, then, that the
law is a ministration of death, and you admit that "death, the prince of
this world, reigned from Adam even to Moses;"(4) for the word of Scripture
is this: "even over them that did not sin."(4) Manes said: Without doubt
death did reign thus, for there is a duality, and these two antagonistic
powers were nothing else than both unbegotten.(5) Archelaus said: Tell me
this then,--how can an unbegotten death take a beginning at a certain time?
For "from Adam" is the word of Scripture, and not "before Adam." Manes
said: But tell me, I ask you in turn, how it obtained its kingdom over both
the righteous and the sinful. Archelaus said: When you have first admitted
that it has had that kingdom from a determinate time and not from eternity,
I shall tell you that. Manes  said: It is written, that "death reigned from
Adam to Moses." Archelaus said: And consequently it has an end, because it
has had a beginning in time.(6) And this saying is also true, that "death
is swallowed up in victory."(7) It is apparent, then, that death cannot be
unbegotten, seeing that it is shown to have both a beginning and an end.
Manes said: But in that way it would also follow that God was its maker.
Archelaus said: By no means; away with such a supposition! "For God made
not death; neither hath He pleasure in the destruction of the living."(8)
Manes said: God made it not; nevertheless it was made, as you admit.  Tell
us, therefore, from whom it received its empire, or by whom it was created.
Archelaus said: If I give the most ample proof of the fact that death
cannot have the substance of an unbegotten nature, will you not confess
that there is but one God, and that an unbegotten God? Manes said: Continue
your discourse, for your aim is to speak(9) with subtlety. Archelaus said:
Nay, but you have put forward those allegations in such a manner, as if
they were to serve you for a demonstration of an unbegotten root.
Nevertheless the positions which we have  discussed above may suffice us,
for by these we have shown most fully that it is impossible for the
substances of two unbegotten natures to exist together.

   30. The judges said: Speak to those points, Archelaus, which he has
just now propounded. Archelaus said: By the prince of the world, and the
wicked one, and darkness, and death, he means one and the same thing, and
alleges that the law has been given by that being, on the ground of the
scriptural statement that it is "the ministration of death," as well as on
the ground of other things which he has urged against it. Well, then, I
say(10) that since, as we  have explained above, the law which was written
naturally on men's hearts did not keep carefully by the memory of evil
things, anti since there  was not a sufficiently established tradition
among the elders, inasmuch as hostile oblivion always attached itself to
the memory," and one man was instructed in the knowledge of that law by  a
master, and another by himself, it easily came about that transgressions of
the law engraved by nature did take place, and that through the violation
of the commandments death obtained its kingship among men. For the race of
men is of such a nature, that it needs to be ruled by God with a rod of
iron. And so death triumphed and reigned with all its power on to Moses,
even over those who had not sinned, in the way which we have explained:
over sinners indeed, as these were its proper objects, and under subjection
to it,--men after the type of Cain and Judas;(12) but also over the
righteous, because they refused to consent to it, and rather withstood it,
by putting away from themselves the vices and concupiscence of lusts,--men
like those who have arisen at times from Abel on to Zacharias;(1)--death
thus always passing, up to the time of Moses, upon those after that
similitude.(2)

   But after Moses had made his appearance, and had given the law to the
children of Israel, and had brought into their memory all the requirements
of the law, and all that it behoved men to observe and do under it, and
when he delivered over to death only those who should transgress the law,
then death was cut off from reigning over all men; for it reigned then over
sinners alone, as the law said to it, "Touch not those that keep my
precepts."(3) Moses therefore served the ministration of this word upon
death, while he delivered up to destruction(4) all others who were
transgressors of the law; for it was not with the intent that death might
not reign in any territory at all that Moses came, inasmuch as multitudes
were assuredly held under the power of death even after Moses. And the law
was called a "ministration of death" from the fact that then only
transgressors of the law were punished, and not those who kept it, and who
obeyed and observed the things which are in the law, as Abel did, whom
Cain, who was made a vessel of the wicked one, slew. However, even after
these things death wished to break the covenant which had been made by the
instrumentality of Moses, and to reign again over the righteous; and with
this object it did indeed assail the prophets, killing and stoning those
who bad been sent by God, on to Zacharias. But my Lord Jesus, as
maintaining the righteousness of the law of Moses, was wroth with death for
its transgression of the covenant(5) and of that whole ministration, and
condescended to appear in the body of man, with the view of avenging not
Himself, but Moses, and those who in a continuous succession after him had
been oppressed by the violence of death. That wicked one, however, in
ignorance of the meaning of a dispensation of this kind, entered into
Judas, thinking to slay Him by that man's means, as before he had put
righteous Abel to death. But when he had entered into Judas, be was
overcome with penitence, and hanged himself; for which reason also the
divine word says: "O death, where is thy victory? O death,(6) where is thy
sting?" And again: "Death is swallowed up of victory."(7) It is for this
reason, therefore, that the law is called a "ministration of death" because
it delivered sinners and transgressors over to death; but those who
observed it, it defended from death; and these it also established in
glory, by the help and aid of our Lord Jesus Christ.

   31. Listen also to what I have to say on this other expression which
has been adduced, viz., "Christ, who redeemed us from the curse of the
law."(8) My view of this passage is that Moses, that illustrious servant of
God, committed to those who wished to have the right vision,(9) an
emblematic(10) law, and also a real law. Thus, to take an example, after
God had made the world, and all things that are in it, in the space of six
days, He rested on the seventh day from all His works by which statement I
do not mean to affirm that He rested because He was fatigued,  but that He
did so as having brought to its perfection every creature which He had
resolved to introduce. And yet in the sequel it, the new law, says: "My
Father worketh hitherto, and I work."(11) Does that mean, then, that He is
still making heaven, or sun, or man, or animals, or trees, or any such
thing? Nay; but the meaning is, that when these visible objects were
perfectly finished, He rested from that kind of work; while, however, He
still continues to work at objects invisible with an inward mode of
action,(12) and saves men. In like manner, then, the legislator desires
also that every individual amongst us should be devoted unceasingly to this
kind of work, even as God Himself is; and he enjoins us consequently to
rest continuously from secular things, and to engage in no worldly sort of
work whatsoever; and this is called our  Sabbath. This also he added in the
law, that nothing senseless(13) should be done but that we should be
careful and direct our life in accordance with what is just and righteous.
Now this law was suspended over men, discharging most sharply its curse
against those who might transgress it. But because its subjects, too, were
but men, and because, as happens also frequently I with us, controversies
arose and injuries were inflicted, the law likewise at once, and with the
severest equity, made any wrong that was done return upon the head of the
wrong-doer;(1) so that, for instance, if a poor man was minded to gather a
bundle of wood upon the Sabbath, he was placed under the curse of the law,
and exposed to the penality of instant death.(2) The men, therefore, who
had been brought up with the Egyptians were thus severely pressed by the
restrictive power of the law, and they were unable to bear the penalties
and the curses of the law. But, again, He who is ever the Saviour, our Lord
Jesus Christ, came and delivered those men from these pains and curses of
the law, forgiving them their offences. And He indeed did not deal with
them as Moses did, putting the severities of the law in force, and granting
indulgence to no man for any offence; but He declared that if any man
suffered an injury at the hands of his neighbour, he was to forgive him not
once only, nor even twice or thrice, nor only seven times, but even unto
seventy times seven;(3) but that, on the other hand, if after all this the
offender still continued to do such wrong, he ought then, as the last
resource, to be brought  under the law of Moses, and that no further pardon
should be granted to the man who would thus persist in wrong-doing, even
after having been forgiven unto seventy times seven. And He bestowed His
forgiveness not only on a transgressor of such a character as that, but
even on one who did offence to the Son of man. But if a man dealt thus with
the Holy Spirit, He made him subject to two curses,--namely, to that of the
law of Moses, and to that of His own law; to the law of Moses in truth in
this present life, but to His own law at the time of the judgment: for His
word is this: "It shall not be forgiven him, neither in this world, neither
in the world to come."(4) There is the law of Moses, thus, that in this
world gives pardon to no such person; and there is the law of Christ that
punishes in the future world. From this, therefore, mark how He confirms
the law, not only not destroying it, but fulfilling it. Thus, then, He
redeemed them from that curse of the law which belongs to the present life;
and from this fact has come the appellation "the curse of the  law." This
is the whole account  which needs be given of that mode of speech. But,
again, why the law is called the "strength of sin, we shall at once explain
in brief to the best of our ability. Now it is written that "the law is not
made for a righteous man, but for the lawless and disobedient, for the
ungodly and for sinners."(5) In these times, then, before Moses, there was
no written law for transgressors; whence also Pharaoh, not knowing the
strength of sin, transgressed in the way of afflicting the children of
Israel with unrighteous burdens, and despised the Godhead, not only
himself, but also all who were with him. But, not to make any roundabout
statement, I shall explain the matter briefly as follows. There were
certain persons of the Egyptian race mingling with the people of Moses,
when that people was under his rule in the desert; and when Moses had taken
his position on the mount, with the purpose of receiving the law, the
impatient people, I do not mean those who were the true Israel, but those
who had been intermixed with the Egyptians,(6) set up a calf as their god,
in accordance with their ancient custom of worshipping idols, with the
notion that by such means they might secure themselves against ever having
to pay the proper penalties for their iniquities.(2) Thus were they
altogether ignorant of the strength of their sin. But when Moses returned
(from the mount) and found that out, he issued orders that those men should
be put to death with the sword. From that occasion a beginning was made ill
the correct perception of the strength of sin on the part of these persons
through the instrumentality of the law of Moses, and for that reason the
law has been called the "strength of sin."

   32. Moreover, as to this word which is written in the Gospel, "Ye are
of your father the devil,"(8) and so forth, we say in brief that there is a
devil working in us, whose aim it has been, in the strength of his own
will, to make us like himself. For all the creatures that God made, He made
very good; and He gave to every individual the sense of free-will, in
accordance with which standard He also instituted the law of judgment. To
sin is ours, and that we sin not is God's gift, as our will is constituted
to choose either to sin or not to sin. And this you doubtless understand
well enough yourself, Manes; for you know that, although you were to bring
together all your disciples and admonish(9) them not to commit any
transgression or do any unrighteousness, every one of them might still pass
by the law of judgment. And certainly whosoever will, may keep the
commandments; and whosoever shall despise them, and turn aside to what is
contrary to them, shall yet without doubt have to face this law of
judgment. Hence also certain of the angels, refusing to submit themselves
to the commandment of God, resisted His will; and one of them indeed fell
like a flash of lightning(1) upon the earth, while others,(2) harassed by
the dragon, sought their felicity in intercourse with the daughters of
men,(3) and thus brought on themselves the merited award of the punishment
of eternal fire. And that angel who was cast down to earth, finding no
further admittance into any of the regions of heaven, now flaunts about
among men, deceiving them, and luring them to become transgressors like
himself, and even to this day he is an adversary to the commandments of
God. The example of his fall and ruin, however, will not be followed by
all, inasmuch as to each is given liberty of will. For this reason also has
he obtained the name of devil, because he has passed over from the heavenly
places, and appeared on earth as the disparager of God's commandment.(4)
But because it was God who first gave the commandment, the Lord Jesus
Himself said to the devil, "Get thee behind me, Satan;"(5) and, without
doubt, to go behind God is the sign of being His servant. And again He
says, "'Phou shalt worship the Lord thy God, and Him only shalt thou
serve."(5) Wherefore, as certain men were inclined to yield obedience to
his wishes, they were addressed in these terms by the Saviour: "Ye are of
your father the devil, and the lusts. of your father ye will do."(6) And,
in fine, when they are found to be actually doing his will, they  are thus
addressed: "O generation of vipers, who hath warned you to flee from the
wrath to come? Bring forth therefore fruits meet for repentance."(7) From
all this, then, you ought to see how weighty a matter it is for man to have
freedom of will, However, let my antagonist  here say whether there is a
judgment for the godly and the ungodly, or not. Manes said: There is a
judgment. Archlaus said: I think that what we(8) have said concerning the
devil contains no small measure of reason as well as of piety. For every
creature, moreover, has its own order; and there is one order for the human
race, and another for animals, and another for angels. Furthermore, there
is but one only inconvertible substance, the divine substance, eternal and
invisible, as is known to all, and as is also borne out by this scripture:
"No man hath seen God at any time, save the only begotten Son, which is in
the bosom of the Father."(9) All the other creatures, consequently, are of
necessity visible,--such as heaven, earth, sea, men, angels, archangels.
But if God has not been seen by any man at any time, what consubstantiality
can there be between Him and those creatures? Hence we hold that all things
whatsoever have, in their several positions, their own proper substances,
according to their proper order. You, on the other band, allege that every
living thing which moves is made of one,(10) and you say that every object
has received like substance from God, and that this substance is capable of
sinning and of being brought under the judgment; and you are unwilling to
accept the word which declares that the devil was an angel, and that he
fell in transgression, and that he is not of the same substance with God.
Logically, you ought to do away with any allowance of the doctrine of a
judgment, and that would make it clear which of us is in error.(11) If,
indeed, the angel that has been created by God is incapable of falling in
transgression, how can the soul, as a part of God, be capable of sinning?
But, again, if yon say that there is a judgment for sinning souls, and if
you hold also that these are of one substance with God; and if still, even
although you maintain that they are of the divine nature, you affirm that,
notwithstanding that fact, they do not keep(12) the commandments of God,
then, even on such grounds, my argument will pass very well,(13) which
avers that the devil fell first, on account of his failure to keep the
commandments of God. He was not indeed of the substance of God. And he
fell, not so much to do hurt to the race of man, as rather to be set at
nought(14) by the same. For He "gave unto us power to tread on serpents and
scorpions, and over all the strength of the enemy."(15)  33. The judges
said: He has given demonstration enough of the origin of the devil. And as
both sides admit that there will be a judgment, it is necessarily involved
in that admission that every individual is shown to have free-will; and
since this is brought clearly out, there can be no doubt that every
individual, in the exercise of his own proper power of will, may shape his
course in whatever direction he pleases.(1) Manes said: If (only) the good
is from (your) God, as you allege, then you make Jesus Himself a liar.(2)
Archelaus said: In the first place, admit that the account of what we have
adduced is true, and then I will give you proof about the "father of
him."(3) Manes said.' If you prove to me that his father is a liar, and yet
show me that for all that you ascribe no such (evil) notion to God, then
credit will be given you on all points. Archelaus said: Surely when a full
account of the devil has once been presented, and the dispensation set
forth, any one now, with an ordinarily vigorous understanding, might
simply, by turning the matter carefully over in his own mind, get an idea
of who this is that is here called the father of the devil. But though you
give yourself out to be the Paraclete, you come very far short of the
ordinary sagacity of men. Wherefore, as you have betrayed your ignorance, I
shall tell you what is meant by this expression, the "father of the devil."
Manes said: I say so(4) ...; and he added: Every one who is the founder or
maker of anything may be called the father, parent, of that which he has
made. Archelaus said: Well, I am verily astonished that you have made so
correct an admission in reply to what I have said, and have not concealed
either your intelligent apprehension of the affirmation, or the real nature
of the same. Now, from this learn who is this father of the devil. When he
fell from the kingdom of heaven, he came to dwell upon earth, and there he
remained, ever watching and seeking out some one to whom he might attach
himself, and whom, through an alliance with himself, he might also make a
partner in his own wickedness. Now as long, indeed, as man was not yet
existent, the devil was never called either a murderer or a liar together
with his father. But subsequently, when man had once been made, and when
further he had been deceived by the devil's lies and craftiness, and when
the devil had also introduced himself into the body of the serpent, which
was the most sagacious of all the beasts, then from that time the devil was
called a liar together with his father, and then(5) also the curse was made
to rest not only on himself, hut also on his father. Accordingly, when the
serpent had received him, and had indeed admitted him wholly into its own
being, it was, as it were, rendered pregnant, for it bore the burden of the
devil's vast wickedness; and it was like one with child, and under the
strain of parturition, as it sought to eject the agitations(6) of his
malignant suggestions. For  the serpent, grudging the glory of the first
man, made its way into paradise; and harbouring these pains of parturition
in itself,(7) it began to produce mendacious addresses, and to generate
death for the men who had been fashioned by  God, and who had received the
gift of life. The  devil, however, was not able to manifest himself
completely through the serpent; but he reserved his perfection for a time,
in order that he might demonstrate it through Cain, by whom he was
generated completely. And thus through the serpent, on the one hand, he
displayed his hypocrisies and deceits to Eve; while through Cain, on the
other hand, he effected the beginning of murder, introducing himself into
the firstlings of the "fruits," which that man administered so badly. From
this the devil has been called a murderer from the beginning, and also a
liar, because he deceived the parties to whom he said, "Ye shall be as
gods;"(8) for those very persons whom he falsely declared destined to be
gods were afterwards cast out of paradise. Wherefore the serpent which
conceived him in its womb, and bore him, and brought him forth to the light
of day, is constituted the devil's first father; anti Cain is made his
second father, who through the conception of iniquities produced pains and
parricide: for truly the taking of life was the perpetrating of iniquity,
unrighteousness, and impiety all together. Furthermore, all who receive
him, and do his lusts, are constituted his brothers. Pharaoh is his father
in perfection. Every impious man is made his father. Judas became his
father, since he conceived him indeed, though he miscarried: for he did not
present a perfect parturition there, since it was really a greater person
who was assailed through Judas; and consequently, as I say, it proved an
abortion. For just as the woman receives the man's seed, and thereby also
becomes sensible of a daily growth within her, so also did Judas make daily
advances in evil, the occasions for that being furnished him like seed by
the wicked one. And the first seed of evil in him, indeed, was the lust of
money; and its increment was theft, for he purloined the moneys which were
deposited in the bag. Its offspring, moreover, consisted of less vexations,
and compacts with the Pharisees, and the scandalous bargain for a price;
yet it was the abortion, and not the birth, that was witnessed in the
horrid noose by which he met his death. And exactly in the same way shall
it stand also with you: if you bring the wicked one to light in your own
deeds, and do his lusts, you have conceived him, and will be called his
father; but, on the other hand, if you cherish penitence, and deliver
yourself of your burden, you will be like one that brings to the birth.(1)
For, as in school exercises, if one gets the subject-matter from the
master, and then creates and produces the whole body of an oration by
himself, he is said to be the author of the compositions to which he has
thus given birth; so he who has taken in any little leaven of evil from the
prime evil, is of necessity called the father and pro-creator of that
wicked one, who from the beginning has resisted the truth. The case may be
the same, indeed, with those who devote themselves to virtue; for I have
heard the most valiant men say to God, "For Thy fear, O Lord, we have
conceived in the womb, and we have been in pain, and have brought forth the
spirit of salvation."(3) And so those, too, who conceive in respect of the
fear of the wicked one, and bring forth the spirit of iniquity, must needs
be called the fathers of the same. Thus, on the one hand, they are called
sons of that wicked one, so long as they are still yielding obedience to
his service; but, on the other hand, they are called fathers if they have
attained to the perfeCtion of iniquity. For it is with this view that our
Lord says to the Pharisees, "Ye are of your father the devil,"(4) thereby
making them his sons, as long as they appeared still to be perturbed(5) by
him, and meditated in their hearts evil for good toward the righteous.
Accordingly, while they deliberated in such a spirit with their own hearts,
and while their wicked devices were made chargeable upon(6) themselves,
Judas, as the head of all the evil, and as the person who carried out their
iniquitous counsels to their consummation, was constituted the father of
the crime, having received at their hands the recompense of thirty pieces
of silver for his impious cruelty. For "after the sop Satan entered into
him"(7) completely. But, as we have said, when his womb was enlarged, and
the time of his travail came on, he delivered himself only of an abortive
burden in the conception of unrighteousness, and consequently he could not
be called the father in perfection, except only at that very time when the
conception was still in the womb; and afterwards, when he betook himself to
the hangman's rope, he showed that he had not brought it to a complete
birth, because remorse(8) followed.

   34. I think that you cannot fail to understand this too, that the word
"father" is but a single term indeed, and yet one admitting of being
understood in various ways. For one is called father, as being the parent
of those children whom he has begotten in a natural way; another is called
father, as being the guardian of children whom he has but brought up; and
some, again, are called fathers in respect of the privileged standing
accruing through time or age. Hence our Lord Jesus Christ Himself is said
to have a variety of fathers: for David was called His father, and Joseph
was reckoned to be His father, while neither of these two was His father in
respect of the actuality of nature. For David is called His father as
touching the prerogative of time and age,(9) and Joseph is designated His
father as concerning the law of upbringing; but God Himself is His only
Father by nature, who was pleased to make all things manifest in short
space(10) to us by His word. And our Lord Jesus Christ, making no
tarrying,(11) in the space of one year(12) restored multitudes of the sick
to health, and gave back the dead to the light of life; and He did indeed
embrace all things in the power of His own word.(13) And wherein, forsooth,
did He make any tarrying, so that we should have to believe Him to have
waited so long, even to these days, before He actually sent the
Paraclete?(14) Nay, rather, as has been already said above, He gave proof
of His presence with us forthwith, and did most abundantly impart Himself
to Paul, whose testimony we also believe when he says, "Unto me only is
this grace given."(15) For this is he who formerly was a persecutor of the
Church of God, but who afterwards appeared openly before all men as a
faithful minister of the Paraclete; by whose in strumentality His singular
clemency was made known to all men, in such wise that even to us who some
time were without hope the largess of His gifts has come. For which of us
could have hoped that Paul, the persecutor and enemy of the Church, would
prove its defender and guardian? Yea, and not that alone, but that he would
become also its ruler, the founder and architect of the churches? Wherefore
after him, and after those who were with Himself--that is, the disciples--
we are not to look for the advent of any other (such), according to the
Scriptures; for our Lord Jesus Christ says of this Paraclete, "He shall
receive of mine."(1) Him therefore He selected as an acceptable vessel; and
He sent this Paul to us in the Spirit. Into him the Spirit was poured;(2)
and as that Spirit could not abide upon all men, but only on Him who was
born of Mary the mother or' God, so that Spirit, the Paraclete, could not
come into any other, but could only come upon the apostles and the sainted
Paul. "For he is a chosen vessel," He says, "unto me, to bear my name
before kings and the Gentiles."(3) The apostle himself, too, states the
same thing in his first epistle, where he says: "According to the grace
that is given to me of God, that I should be the minister of Jesus Christ
to the Gentiles, ministering(4) the Gospel of God."(5) "I say the  truth in
Christ, I lie not, my conscience also bearing me witness in the Holy
Ghost."(6) And again: "For I will not dare to speak of any of those things
which Christ hath not wrought by me by word and deed."(7) "I am the last of
all the apostles, that am not meet to be called an apostle. But by the
grace of God I am what I am."(8) And it, is his wish to have to deal
with(9) those who sought the proof of that Christ who spake in him, for
this reason, that the Paraclete was in him: and as having obtained His gift
of grace, and as being enriched with magnificent, honour,(10) he says: "For
this thing I besought the Lord thrice, that it might depart from me. And He
said unto me, My grace is sufficient for thee; for strength is made perfect
in weakness."(11) Again, that it was the Paraclete Himself who was in Paul,
is indicated by our Lord Jesus Christ in the Gospel, when He says: "If ye
love me, keep my commandments. And I will pray my Father, and He shall give
you another Comforter."(12) In these words He points to the Paraclete
Himself, for He speaks of "another" Comforter. And hence we have  given
credit to Paul, and have hearkened to him  when he says, "Or(13) seek ye a
proof of Christ i speaking in me?"(14) anti when he expresses himself in
similar terms, of which we have already  spoken above. Thus, too, he seals
his testament for us as for his faithful heirs, and like a  father he
addresses us in these words in his  Epistle to the Corintians: "I delivered
unto you first of all that 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 was seen
of Cephas, then of the eleven apostles:(15) after that He was seen of above
five hundred brethren at once; of whom the greater part remain unto this
present, but some are fallen asleep. After that He was seen of James; then
of all the apostles. And last of all He was seen of me also, as of one born
out of due time. For I am the last of the apostles."(16) "Therefore,
whether it were I or they, so we preach, and so ye believed."(17) And
again, in delivering over to his heirs that inheritance which he gained
first himself, he says: "But I fear, lest by any means, as the serpent
beguiled Eve through his subtilty, so your minds should be corrupted from
the simplicity that is in Christ. For if he that cometh preacheth another
Christ,(18) whom we have not preached, or if ye receive another Spirit,
which we have not received, or another gospel, which ye have not accepted,
ye might well bear with him. For I suppose that I did nothing less for you
than the other apostles."(19)

   35. These things, moreover. he has said with the view of showing us
that all others who may come alter him will be false apostles, deceitful
workers, transforming themselves into the apostles of Christ. And no
marvel; for Satan himself is transformed, like an angel of light. What
great thing therefore is it, if his ministers also be transformed into the
ministers of righteousness?--whose end shall be according to their
works.(20) He indicates, further, what manner of men these were, and points
out by whom they were being circumvented. And when the Galatians are minded
to turn away from the Gospel, he says to them: "I marvel that ye are so
soon removed from Him that called you unto another gospel: which is not
another; but there be some that trouble you, and would turn you away, from
the Gospel of Christ. But though we, or an angel from heaven, preach any
other gospel unto you than that which has been delivered to you, let him be
accursed."(2) And again he says: "To me, who am the least of all the
apostles,(3) is this grace given;"(4) and," I fill up that which was behind
of the afflictions of Christ in my flesh."(5) And once more, in another
place, he declares of himself that he was a minister of Christ more than
all others,(6) as though after him none other was to be looked for at all;
for he enjoins that not even an angel from heaven is thus to be received.
And how, then, shall we credit the professions of this Manes, who comes
from Persis,(7) and declares himself to be the Paraclete? By this very
thing, indeed, I rather recognise in him one of those men who transform
themselves, and of whom the Apostle Paul, that elect vessel, has given us
very clear indication when he says: "Now in the last times some shall
depart from the faith, giving heed to seducing spirits, and doctrines of
devils; speaking lies in hypocrisy; having their conscience seared with a
hot iron; for-bidding to marry, and commanding to abstain from meats, which
God hath created to be received(8) with thanksgiving of them which believe
and know the truth. For every creature of God is good, and nothing to be
refused, if it be received with thanksgiving."(9) The Spirit in the
evangelist Matthew is also careful to give note of these words of our Lord
Jesus Christ: "Take heed that no man deceive you: for many shall come in my
name, saying, I am Christ; and shall deceive many. But if any man shall say
unto you, Lo, here is Christ, or there; believe it not. For there shall
arise false Christs, and false apostles,(10) and false prophets, and shall
show great signs and wonders; insomuch that, if it were possible, they
shall deceive the very elect. Behold, I have told you before. If they shall
say unto you, Behold, he is in the desert; go not forth: if they shall say,
Behold, he is in the secret chambers; believe it not."(11) And yet, after
all these directions, this man, who has neither sign nor portent of any
kind to show, who has no affinity to exhibit, who never even had a place
among the number of the disciples, who never was a follower of our departed
Lord, in whose inheritance we rejoice,--this man, I say, although he never
stood by our Lord in His weakness, and although he never came forward as a
witness of His testament, yea rather, although he never came even within
the acquaintance of those who ministered to Him in His sickness, and, in
fine, although he obtains the testimony of no person whatsoever, desires us
to believe this profession which he makes of being the Paraclete; whereas,
even were you to do signs and wonders, we would still have to reckon you a
false Christ, and a false prophet, according to the Scriptures. And
therefore it is well for us to act with the greater caution, in accordance
with the warning which the sainted apostle gives us, when, in the epistle
which he wrote to the Colossians, he speaks in the following terms:
"Continue in the faith grounded and rooted,(12) and not to be moved
away(13) from the hope of the Gospel, which we have heard,(14) and which
was preached to every creature which is under heaven."(15) And again: "As
ye have therefore received Christ Jesus the Lord, so walk ye in Him; rooted
and built up in Him, and stablished in the faith, as ye have been taught,
abounding therein with thanksgiving. Beware lest any one spoil you through
philosophy and vain deceit, after the rudiments of the world, and not after
Christ. For in Him dwelleth all the fulness of the Godhead."(16) And after
all these matters have been thus carefully set forth, the blessed apostle,
like a father speaking to his children, adds the following words, which
serve as a sort of seal to his testament: "I have fought a good fight, I
have finished my course,(17) I have kept the faith: henceforth there is
laid up for me a crown of righteousness, which the Lord, the righteous
Judge, shall give me at that day; and not to me only, but unto all them
also that love HIS appearing."(18)

   36. None of your party(19) O Manes, will you make a Galatian; neither
will you in this fashion divert us(20) from the faith of Christ. Yea, even
although you were to work signs and wonders, although you were to raise the
dead, although you were to present to us the very image of Paul himself,
you would remain accursed still.(1) For we have been instructed beforehand
with regard to you: we have been both warned and armed against you by the
Holy Scriptures. You are a vessel of Antichrist; and no vessel of honour,
in sooth, but a mean and base one, used by him as any barbarian or tyrant
may do, who, in attempting to make an inroad on a people living under the
righteousness of the laws,(2) sends some select vessel on beforehand, as it
were destined to death, with the view of finding out the exact magnitude
and character of the strength possessed by the legitimate king and his
nation: for the man is too much afraid to make the inroad himself wholly at
unawares, and he also lacks the daring to despatch any person belonging to
his own immediate circle on such a task, through fear that he may sustain
some harm. And so it is that your king, Antichrist, has despatched you in a
similar character, and as it were destined to death, to us who are a people
placed under the administration of the good and holy King. And this I do
not say inconsiderately or without due inquiry; but from the fact that I
see you perform no miracle, I hold myself entitled to entertain such
sentiments concerning you. For we are given to understand beforehand that
the devil himself is to be transformed into an angel of light, and that his
servants are to make their appearance in similar guise, and that they are
to work signs and wonders, insomuch that, if it were possible, the very
elect should be deceived.(3) But who, pray, are you then, to whose lot no
such position of kinship has been assigned by your father Satan?(4) For
whom have you raised  from the dead? What issue of blood do you ever
staunch? What(5) eyes of the blind do you ever anoint with clay, and thus
cause them to have vision? When do you ever refresh a hungering multitude
with a few loaves? Where do you ever walk upon the water, or who of those
who dwell in Jerusalem has ever seen you? O Persian barbarian, you have
never been able to have a knowledge of the language of the Greeks, or of
the Egyptians, or of the Romans, or of any other nation; but the Chaldean
tongue alone has been known to you, which verily is not a language
prevalent among any great number of people,(6) anti you are not capable of
understanding any one of another nationality when he speaks. Not thus is it
with the Holy Spirit: God forbid; but He divides to all, and knows all
kinds of tongues, and has understanding of all things, and is made all
things to all men, so that the very thoughts of the heart cannot escape His
cognizance. For what says the Scripture? "That every man heard the apostles
speak in his own language through the Spirit, the Paraclete."(7) But why
should I say more on this subject?(8) Barbarian(9) priest and crafty
coadjutor of Mithras, you will only be a worshipper of the sun-god Mithras,
who is the illuminator of places of mystic import, as you opine, and the
self-conscious deity;"(10) that is, you will sport as his worshippers do,
and you will celebrate, though with less elegance as it were, his
mysteries.(11) But why should I take all this so indignantly? Is it not
accordant with all that is fitting, that you should multiply yourself like
the tares, until that same mighty father of yours comes, raising the dead,
as he will profess to do, and persecuting almost to hell itself all those
who refuse to yield to his bidding, keeping multitudes in check by that
terror of arrogance in which he entrenches himself, and employing
threatenings against others, and making sport of them by the changing of
his countenance and his deceitful dealing?(12) And yet beyond that he shall
proceed no further; for his folly shall be made manifest to all men, as was
the case with Jannes and Mambres.(13) The judges said: As we have heard now
from you, as Paul himself also seems to tell us, and, further, as we have
learned likewise from the earlier account given in the Gospel, an
introduction to preaching, or teaching, or evangelizing, or prophesying, is
not, in this life at least, held out on the same terms to any person in
times subsequent to the apostle's:(14) and if the opposite appears ever to
be the case, the person can only be held to be a false prophet or a false
Christ. Now, since yon have alleged that the Paraclete was in Paul, and
that He attested all things in him, how is it that Paul himself said, "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 done away?"(1) What other one did
he look for, when he uttered these words? For if he professes himself to be
looking for some perfect one, and if some one must needs come, show us who
it is of whom he speaks; lest that word of his perchance appear to carry us
back to this man, Manes, or to him who has sent him, that is to say, Satan,
according to your affirmation. But if you admit that that which is perfect
is yet to come, then this excludes Satan; and if you look for the coming of
Satan, then that excludes the perfect.

   37. Archelaus said: Those sayings which are put forth by the blessed
Paul were not uttered without the direction of God, and therefore it is
certain that what he has declared to us is that we are to look for our Lord
Jesus Christ as the perfect one, who(2) is the only one that knows the
Father, with the sole exception of him to whom He has chosen also to reveal
Him,(3) as I am able to demonstrate from His own words. But let it be
observed, that it is said that when that which is perfect is come, then
that which is in part shall be done away. Now this man (Manes) asserts that
he is the perfect one. Let him show us, then, what he has done away with;
for what is to be done away with is the ignorance which is in us. Let him
therefore tell us what he has done away with, and what he has brought into
the sphere of our knowledge. If he is able to do anything of this nature,
let him do it now, in order that he may be believed. These very words of
Paul's, if one can but understand them in the full power of their meaning,
will only secure entire credit to the statements made by me. For in that
first Epistle to the Corinthians, Paul speaks in the following terms of the
perfection that is to come: "Whether there be prophecies,  they shall fail;
whether there be tongues, they shall cease; whether there be knowledge, it
shall be destroyed: for 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 done
away."(4) Observe now what virtue that which is perfect possesses in
itself, and of what order that perfection is. And let this man, then, tell
us what prophecy of the Jews or Hebrews he has done away with; or what
tongues he has caused to cease, whether of the Greeks or of others who
worship idols; or what alien dogmas  he has destroyed, whether of a
Valentinian, or a  Marcion, or a Tatian, or a Sabellius, or any others of
those who have constructed for themselves  their peculiar systems of
knowledge. Let him tell us which of all these he has already done  away
with, or when he is yet to do away with any one of them, in this character
of the perfect one. Perchance he seeks some sort of truce--does  he?(5) But
not thus inconsiderable, not thus obscure(6) and ignoble, will be the
manner of the  advent of Him who is the truly perfect one, that is to say,
our Lord Jesus Christ. Nay, but as a  king, when he draws near to his city,
does first  of all send on before him his life-guardsmen,(7) his  ensigns
and standards and banners,(8) his generals and chiefs and prefects, and
then forthwith all objects are roused and excited in different fashions,
while some becomeinspired with terror and others with exultation at the
prospect of the king's  advent; so also my Lord Jesus Christ, who is the
truly perfect one, at His coming will first send on before Him His glory,
and the consecrated  heralds of an unstained and untainted kingdom: and
then the universal creation will be moved and perturbed, uttering prayers
and supplications, until He delivers it from its bondage.(9) And it  must
needs be that the race of man shall then be in fear and in vehement
agitation on account of the many offences it has committed. Then the
righteous alone will rejoice, as they look for the things which have been
promised them; and the subsistence of the affairs of this world will no
longer be maintained, but all things shall be destroyed: and whether they
be prophecies or the books of prophets, they shall fail; whether they be
the tongues of the whole race, they shall cease; for men will no longer
need to feel anxiety or to think solicitously about those things which are
necessary for life; whether it be knowledge, by what teachers soever it be
possessed, it shall also be destroyed: for none of all these things will be
able to endure the advent of that mighty King. For just as a little spark,
if(10) taken and put up against the splendour of the sun, at once perishes
from the view, so the whole creation, all prophecy, all knowledge, all
tongues, as we haw said above, shall be destroyed. But since the capacities
of common human nature are all insufficient to set forth in a few words,
and these so weak and so extremely poor, the coming of this heavenly King,-
-so much so, indeed, that perchance it should be the privilege only of the
saintly and the highly worthy to attempt any statement on such a subject,--
it may yet be enough for me to be able to say that I have advanced what I
have now advanced on that theme on the ground of simple necessity,--
compelled, as I have been, to do thus much by this person's importunity,
and simply with the view of showing you what kind of character he is.

   38. And, in good truth, I hold Marcion, and Valentinian, and Basilides,
and other heretics, to be sainted men when compared(1) with this person.
For they did display a certain kind of intellect, and they did, indeed,
think themselves capable of understanding all Scripture, and did thus
constitute themselves leaders(2) for those who were willing  to listen to
them.But notwithstanding this, not one of these dared to proclaim himself
to be either God, or Christ, or the Paraclete, as this fellow has done, who
is ever disputing, on some occasions about the ages,(3) and on others about
the sun, and how these objects were made, as though he were superior to
them himself; for every person who offers an exposition of the method in
which any object has been made, puts himself forward as superior to and
older than the subject of his discussion. But who may venture to speak of
the substance of God, unless, it may be, our Lord Jesus Christ alone? And,
indeed, I do not make this statement on the bare authority of my own words,
but I confirm it by the authority of that Scripture which has been our
instructor. For the apostle addresses the following words to us: "That ye
may be lights in this world, holding(4) the word of life for my glory
against the day of Christ, seeing that I have not run in vain, neither
laboured in vain."(5) We ought to understand what is the force and meaning
of this saying; for the word  may suit the leader, but the effectual work
suits the king.(6) And accordingly, as one who looks; for the arrival of
his king, strives to be able to present all who are under his charge as
obedient, and ready, and estimable, and lovely, and faithful, and not less
also as blameless, and abounding in all that is good, so that he may
himself get commendation from the king, and be deemed by him to be worthy
of greater honours, as having rightly governed the province which was
entrusted to his administration; so also does the blessed Paul give us to
understand our position when he uses these words: "That ye may be as lights
in this world, holding the word of life for my glory against the day of
Christ." For the meaning of this saying is, that our Lord Jesus Christ,
when He comes, will see that his doctrine  has proved profitable in us, and
that, finding that he, the apostle, has not run in vain, neither laboured
in vain, He will bestow on him the crown of recompense. And again, in the
same epistle, he also warns us not to mind earthly things, and tells us
that we ought to have our conversation in heaven; from which also we look
for the Saviour, our Lord Jesus Christ.(7) And as the knowledge of the date
of the last day is no secure position for us, he has given us, to that
effect, a declaration on the subject in the epistle which he wrote to the
Thessalonians, thus: "But of the times and the seasons, brethren, ye have
no need that i write unto you; for yourselves know perfectly that the day
of the Lord so cometh as a thief in the night."(8) How, then, does this man
stand up and try, to persuade us to emigrate his opinions, importuning
every individual whom he meets to become a Manichaean, and going about and
creeping into houses, and endeavouring to deceive minds laden with sins?(9)
But we do not hold such sentiments. Nay, rather, we should be disposed to
present the things themselves before you all, and bring them into
comparison, if it please you, with what we know of the perfect Paraclete.
For you observe that(10) sometimes he uses the interrogative style, and
sometimes the deprecatory. But in the Gospel of our Saviour it is written
that those who stand on the left hand of the King will say: "Lord, when saw
we Thee an hungered, or athirst, or naked, or a stranger, or in prison, and
did not minister unto Thee?"(11) Thus they will implore Him to be indulgent
with them. But what reply is that righteous Judge and King represented as
making to them? "Depart from me into everlasting fire, ye workers of
iniquity."(12) He casts them into everlasting fire, although they cease not
to direct their entreaties to Him. Do you see, then, O Manes, what manager
of event that advent of the perfect King is destined to be? Do you not
perceive that it will not be such a perfection, or consummation, as you
allege? But if the great day of judgment is to be looked for after that
King surely this man is greatly inferior to Him. But if he is inferior, he
cannot be perfect. And if he is not to be perfect, it is not of him that
the apostle speaks. But if it is not of him that the apostle speaks, while
he still makes the mendacious statement that it is of himself that the said
word of the apostle was spoken, then surely he is to be judged a false
prophet. Much more, too, might be said to the same effect. But if we were
to think of going over in detail all that might thus be adduced, time would
fail us for the accomplishment of so large a task. Hence I have deemed it
abundantly sufficient thus to have brought under your  notice only a few
things out of many, leaving the yet remaining portions of such a discussion
to those who have the inclination to go through with them.

   39. On hearing these matters, those who were present gave great glory
to God, and ascribed to Him such praise as it is meet for Him to receive.
And on Archelaus himself they bestowed many tokens of honour. Then
Marcellus rose up; and casting off his cloak.(1) he threw his arms round
Archelaus, and kissed him, and embraced him, and clung to him. Then, too,
the children who had chanced to gather about the place began and set the
example of pelting Manes and driving him off;(2) and the rest of the crowd
followed them, and moved excitedly about, with the intention of compelling
Manes to take to flight. But when Archelaus observed this, he raised his
voice like a trumpet above the din, in his anxiety to restrain the
multitude, and addressed them thus: "Stop, my beloved brethren, lest mayhap
we be found to have the guilt  of blood on us at the day of judgment; for
it  is written of men like this, that 'there must be also heresies among
you, that they which are approved may be made manifest among you.'"(3) And
when he had uttered these words, the crowds of people were quieted
again.(4)--Now, because it was the pleasure of Marcellus that  this
disputation should have a place given it,(5) and that it should also be
described, I could not gainsay his wish, but trusted to the kind
consideration of the readers, believing that they would pardon me if my
discourse should sound somewhat inartistic or boorish: for the great thing
which we have had in view has been, that the means of knowing what took
place on this occasion should not fail to be brought within the reach of
all who desired to understand the subject. Thereafter, it must be added,
when Manes had once taken to flight, he made his appearance nowhere there
again. His attendant Turbo, however, was handed over by Marcellus to
Archelaus; and on Archelaus ordaining him as a deacon, he remained in the
suite of Marcellus. But Manes in his flight came to a certain village which
was at a considerable distance from the city, and bore the name of
Diodorus. Now in that place there was also a presbyter whose name likewise
was Diodorus,(6) a man of quiet and gentle disposition, and well reputed
both for his faith and for the excellence of his general character. Now
when, on a certain day, Manes had gathered a crowd of auditors around him,
and was haranguing(7) them, and putting before the people who were present
certain outlandish assertions altogether foreign to the tradition of the
fathers, and in no way apprehending any opposition that might be made to
him on the part of any of these, Diodorus perceived that he was producing
some effect by his wickedness, and resolved then to send to Archelaus a
letter couched in the following terms:--

   Diodorus sends greeting to Bishop Archelaus,(8)

   40. I wish you to know, most pious father, that in these days there has
arrived in our parts a certain person named Manes, who gives out that he is
to complete the doctrine of the New Testament. And in the statements which
he has made there have been some things, indeed, which may harmonize with
our faith; but there have been also certain affirmations of his which seem
very far removed from what has come down to us by the tradition of our
fathers. For he has interpreted some doctrines in a strange fashion,
imposing on them certain notions of his own, which have appeared to me to
be altogether foreign and opposed to the faith. On the ground of these
facts I have now been induced to write this letter to you, knowing the
completeness and fulness of your intelligence in doctrine, and being
assured that none of these things can escape your cognizance. Accordingly,
I have also indulged the confident hope that you cannot be kept back by any
grudge(9) from explaining these matters to us. As to myself, indeed, it is
not possible that I shall be drawn away into any  novel doctrine;
nevertheless, in behalf of all the  less instructed, I have been led to ask
a word with your authority. For, in truth, the man shows himself to be a
person of extraordinary force of character, both in speech and in action;
and indeed his very aspect and attire also bear that out. But I shall here
write down for your information some few points which I have been able to
retain in my memory out of all the topics which have been expounded by him:
for I know that even by these few you will have an idea of the rest. You
well understand, no doubt, that those who seek to set up any new dogma have
the habit of very readily perverting into a conformity with their own
notions any proofs they desire to take from the Scriptures.(10) In
anticipation, however, of this, the apostolic word marks out the case thus:
"If any one preach any other gospel unto you than that which you have
received, let him be accursed."(11) And consequently, in addition to what
has been once committed to us by the apostles, a disciple of Christ ought
to receive nothing new as doctrine.(1) But not to make what I have got to
say too long, I return to the subject directly in view. This man then
maintained that the law of Moses, to speak shortly, does not proceed from
the good God, but from the prince of evil; and that it has no kinship with
the new law of Christ, but is contrary and hostile to it, the one being the
direct antagonist of the other. When I heard such a sentiment propounded, I
repeated to the people that sentence of the Gospel in which our Lord Jesus
Christ said of Himself: "I am not come to destroy the law, but to fulfil
it."(2) The man, however, averred that He did not utter this saying at all;
for he held that when we find that He did abrogate(3) that same law, we are
bound to give heed, above all other considerations, to the thing which He
actually did. Then he began to cite a great variety of passages from the
law, and also many from the Gospel and from the Apostle Paul, which have
the appearance of contradicting each other. All this he gave forth at the
same time with perfect confidence, and without any hesitation or fear; so
that I verily believe he has that serpent as his helper, who is ever our
adversary. Well, he declared that there in the law God said, "I make the
rich man and the poor man;"(4) while here in the Gospel Jesus called the
poor blessed,(5) and added, that no man could be His disciple unless he
gave up all that he had.(6) Again, he maintained that there Moses took
silver and gold from the Egyptians when the people(7) fled out of Egypt;(8)
whereas Jesus delivered the precept that we should lust after nothing
belonging to our neighbour. Then he affirmed that Moses had provided in the
law, that an eye should be given in penalty for an eye, and a tooth for a
tooth;(9) but that our Lord bade us offer the other cheek also to him who
smote the one.(10) He told us, too, that there Moses commanded the man to
be punished and stoned who did any work on the Sabbath, and who failed to
continue in all things that were written in the law,(11) as in fact was
done to that person who, yet being ignorant, had gathered a bundle of
sticks on the Sabbath-day; whereas Jesus cured a cripple on the Sabbath,
and ordered him then also to take up his bed.(12) And further, He did not
restrain His disciples from plucking the ears of corn and rubbing them with
their hands on the Sabbath-day,(13) which yet was a thing which it was
unlawful to do on the Sabbaths. And why should I mention other instances?
For  with many different assertions of a similar nature these dogmas of his
were propounded with the utmost energy and the most fervid zeal. Thus, too,
on the authority of an apostle, he endeavoured to establish the position
that the law of Moses is the law of death, and that the law of Jesus, on
the contrary, is the law of life. For he based that assertion on the
passage which runs thus: "In which also may God make us(14) able ministers
of the New Testament; not of the letter, but of the spirit: for the letter
killeth, but the spirit giveth life. But if the ministration of death,
engraven in letters on the stones,(15) was made in glory, so that the
children of Israel could not stedfastly behold the face of Moses for the
glory of his countenance; which glory was to be done away; how shall not
the ministration of the Spirit be rather glorious? For if the ministration
of condemnation be glory, much more doth the ministration of righteousness
exceed in glory. For even that which was made glorious had no glory in this
respect, by reason of the glory that excelleth. For if that which shall be
done away is glorious, much more that which remaineth is glorious."(16) And
this passage, as you are also well aware, occurs in the second Epistle to
the Corinthians. Besides, he added to this another passage out of the first
epistle, on which he based his affirmation that the disciples of the Old
Testament were earthly and natural; and in accordance with this, that flesh
and blood could not possess the kingdom of God.(17) He also maintained that
Paul himself spoke in his own proper person when he said: "If I build again
the things which I destroyed, I make myself a transgressor."(18) Further,
he averred that the same apostle made this statement most obviously on the
subject of the resurrection of the flesh. when he also said that "he is not
a Jew who is one outwardly, neither is that circumcision which is outward
in the flesh,"(19) and that according to the letter the law has in it no
advantage.(20) And again he adduced the statement, that "Abraham has glory,
but not before God;"(21) and that "by the law there comes only the
knowledge of sin."(22) And many other things did he introduce, with the
view of detracting from the honour of the law, on the ground that the law
itself is sin; by which statements the simpler people were somewhat
influenced, as he continued to bring them forward; and in accordance with
all this, he also made use of the affirmation, that "the law and the
prophets were until John."(1) He declared, however, that John preached the
true kingdom of heaven; for verily he held, that by the cutting off of his
head it was signified that all who went before him, and who had precedence
over him, were to be cut off, and that what was to come after him was alone
to be maintained. With reference to all these things, therefore, O most
pious Archelaus, send us back a short reply in writing: for I have heard
that you have studied such matters in no ordinary degree; and that capacity
which you possess is God's gift, inasmuch as God bestows these gifts upon
those who are worthy of them, and who are His friends, and who show
themselves allied to Him in community of purpose and life. For it is our
part to prepare ourselves, and to approach the gracious and liberal
mind,(2) and forthwith we receive from it the most bountiful gifts.
Accordingly, since the learning which I possess for the discussion of
themes like these does not meet the requirements of my desire and purpose,
for I confess myself to he an unlearned man, I have sent to you, as I have
already said more than once, in the hope of obtaining from your hand the
amplest solution to this question. May it be well with you, incomparable
and honourable father!

   41. On receiving this epistle, Archelaus was astonished at the man's
boldness. But in the meantime, as the case called for the transmission of a
speedy reply, he immediately sent off a letter with reference to the
statements made by Diodorus.That epistle ran in the following terms:(3)--

   Archelaus sends greeting to the presbyter Diodorus, his honourable son.

   The receipt of your letter has rejoiced me exceedingly, my dearly
beloved friend. I have been given to understand, moreover, that this man,
who made his way to me before these days, and sought to introduce a novel
kind of knowledge here, different from what is apostolic and
ecclesiastical, has also come to you. To that person, indeed, I gave no
place: for presently, when we held a disputation together, he was confuted.
And I could wish now to transcribe for your behoof all the arguments of
which I made use on that occasion, so that by means of these you might get
an idea of what that man's faith is. But as that could be done only with
leisure at my disposal, I have deemed it requisite, in view of the
immediate exigency, to write a short reply to you with reference to what
you have written me on the subject of the statements advanced by him. I
understand, then, that his chief(4) effort was directed to prove that the
law of Moses is not consonant with the law of Christ; and this position he
attempted to found on the authority of our Scriptures. Well, on the other
hand, not only did we establish the law of Moses, and all things which are
written in it, by the same Scripture; but we also proved that the whole Old
Testament agrees with the New Testament, and is in perfect harmony with the
same, and that they form really one texture, just as a person may see one
and the same robe made up of weft and warp together.(5) For the truth is
simply this, that just as we trace the purple in a robe, so, if we may thus
express it, we can discern the New Testament in the texture of the Old
Testament; for we see the glory of the Lord mirrored in the same.(6) We are
not therefore to cast aside the mirror,(7) seeing that it shows us the
genuine image of the things themselves,faithfully and truly; but, on the
contrary, we ought to honour it all the more. Think you, indeed, that the
boy who is brought by his paedagogue to the teachers of learning(8) when he
is yet a very little fellow, ought to hold that paedagogue in no honour(9)
after he has grown up to manhood, simply because he needs his services(10)
no longer, but can make his course without any assistance from that
attendant to the schools, and quickly find his way to the lecture-rooms?
Or, to take another instance, would it be right for the child who has been
nourished on milk at first, after he has grown to be capable of receiving
stronger meats, then injuriously to spurn the breasts of his nurse, and
conceive a horror of them? Nay, rather he should honour and cherish them,
and confess himself a debtor to their good services. We may also make use,
if it please you, of another illustration. A certain man on one occasion
having noticed an infant exposed on the ground and already suffering
excessively, picked it up, and undertook to rear it in his own house until
it should reach the age of youth, and sustained all the toils and anxieties
which are wont to fall to the lot of those who have to bring up children.
After a time, however, it happened that he who was the child's natural
father came seeking the boy, and found him with this person who had brought
him up.(1) What ought this boy to do on learning that this is his real
father? For I speak, of course, of a boy of the right type. Would he not
see to it, that he who had brought him up should be recompensed with
liberal gifts; and would he not then follow his natural father, having his
proper inheritance in view?(2) Even so, then, I think we must suppose that
that distinguished servant  of God, Moses, in a manner something like this,
found(3) a people afflicted by the Egyptians; and he took this people to
himself, and nurtured them in the desert like a father, and instructed them
like a teacher, and ruled them as a magistrate. This people he also
preserved against the coming of him whose people they were. And after a
considerable period the father(4) did come, and did receive, his sheep. Now
will not that guardian be honoured in all things by him to whom he
delivered that flock; and will he not be glorified by those who have been
preserved by him? Who, then, can be so senseless, my dearly beloved
Diodorus, as to say that those are aliens to each other who have been
allied with each other, who have prophesied in turn for each other, and who
have shown signs and wonders which are equal and similar, the one to the
other, and of like nature with each other;(5) or rather, to speak in truth,
which belong wholly to the same stock the one with the other? For, indeed,
Moses first said to the people: "A Prophet will the Lord our God raise up
unto you, like unto me."(6) And Jesus afterwards said: "For Moses spake of
me."(7) You see(8) how these twain give  the fight hand to each other,
although(9) the one was the prophet and the other was the beloved Son,(10)
and although in the one we are to recognise the faithful servant, but in
the other the Lord Himself. Now, on the other hand, I might refer to the
fact, that one who of old was minded to make his way to the schools without
the paedagogue was not taken in by the master. For the master said: "I will
not receive him unless he accepts the paedagogue." And who the person is,
who is spoken of under that  figure, I shall briefly explain. There was a
certain rich man,(11) who lived after the manner of the Gentiles, and
passed his time in great luxury every day; and there was also another man,
a poor man, who was his neighbour, and who was unable to procure even his
daily bread. It happened that both these men departed this life, that they
both descended into the grave,(12) and that the poor man was conveyed into
the place of rest, and so forth, as is known to you. But, furthermore, that
rich man had also five brothers, living as he too had lived, and disturbed
by no doubt as to lessons which they had learned at home from such a
master. The rich man then entreated that these should be instructed in the
superior doctrine together and at once.(13) But Abraham, knowing that they
still stood in need of the paedagogue, said to him: "They have Moses and
the prophets." For if they received  not these, so as to have their course
directed by  him, i.e., Moses, as by a paedagogue, they would not be
capable of accepting the doctrine of the superior master.

   42. But I shall also offer, to the best of my ability, some expositions
of the other words referred to; that is to say, I shall show that Jesus
neither said nor did aught that was contrary to Moses. And first, as to the
word, "An eye for an eye, and a tooth for a tooth,"(14)--that is the
expression of justice. And as to His injunction, that a man, when struck on
the one cheek, should offer the other also, that is the expression of
goodness. Well, then, are justice and goodness opposed to each other? Far
from it! There has only been an advance from simple justice to positive
goodness. And again, we have the saying, "The workman is worthy of his
hire."(15) But if a person seeks to practise any fraud therein, it is
surely most just(16) that what he has got possession of by fraud should be
required of him, most especially when the hire is large. Now this I say,
that when the Egyptians afflicted the children of Israel by the taskmasters
who were set over them in the process of making bricks, Moses required and
exacted the whole at once, with penalties, within one moment of time. But
is this, then, to be called iniquity? Far from it! Surely it is the
abstinence(1) of goodness, indeed, when one makes  but a moderate use of
what is really necessary, and gives up all that goes beyond that. Let us
look, again, at the fact that in the Old Testament we find the words, "I
make the rich man and the poor man,"(2) whereas Jesus calls the  poor
blessed.(3) Well, in that saying Jesus did; not refer to those who are poor
simply in worldly  substance, but to those who are poor in spirit, that is
to say, who are not inflamed(4) with pride,  but have the gentle and lowly
dispositions of humility, not thinking of themselves more than they ought
to think.(5) This question, however, is one which our adversary has not
propounded correctly. For here I perceive that Jesus also looks on
willingly at the gifts of the rich men, when they are put into the
treasury.(6) All too little, at the same time, is it(7) if gifts are cast
into(8) the treasury by the rich alone; and so there are the two mites of
the poor widow which are also received with gladness; anti in that offering
verily something is exhibited that goes beyond what Moses prescribed on the
subject of the receipt of moneys. For he received gifts from those who had;
but Jesus receives them even from those who have not. But this man says,
further, that it is written, that "except a man shall forsake all that he
hath, he cannot be my disciple."(9) Wall, I observe again, that the
centurion, a man exceedingly wealthy and well dowered with worldly
influence, possessed a faith surpassing that of all Israel;(10) so that,
even if there was any one who had forsaken all, that man was surpassed in
faith by this centurion. But some one may now reason with us thus: It is
not a good thing, consequently, to give up riches. Well, I reply that it is
a good thing for those who are capable of it; but, at the, same time, to
employ" riches for the work of righteousness and mercy, is a thing as
acceptable as though one were to give up the whole at once. Again, as to
the assertion that the Sabbath has been abolished, we deny that He has
abolished it plainly;(12) for He was Himself also Lord of the Sabbath.(13)
And this, the law's relation to the Sabbath, was like the servant who has
charge of the bridegroom's chamber, and who prepares the same with all
carefulness, and does not suffer it to be disturbed or touched by any
stranger, but keeps it intact against the time of the bridegroom's arrival;
so that when he is come, the same may be used as it pleases himself, or as
it is granted to those to use it whom he has bidden enter along with him.
And the Lord Jesus Christ Himself gave His testimony to what we affirm,
when He said with His heavenly voice, "Can ye make the children of the
bride-chamber fast so long as the bridegroom is with them?"(14) And again,
He did not actually reject circumcision; but we should rather say that He
received in Himself and in our stead the cause of circumcision,(15)
relieving us by what He Himself endured, and not permitting us to have to
suffer any pain to no purpose.(16) For what,  indeed, can it profit a man
to circumcise himself, if nevertheless he cherishes the worst of thoughts
against his neighbour? He desired, accordingly, rather to open up to us the
ways of the fullest life by a brief path,(17) lest perchance, after we had
traversed lengthened courses of our own, we should find our day prematurely
closing upon us in night, and lest, while outwardly indeed we might appear
splendid to men's view, we should inwardly he comparable only to ravening
wolves,(18) or be likened to whited sepulchres.(19) For far above any
person of that type of character is to be placed the man who, although clad
only in squalid and threadbare attire, keeps no evil hidden in his heart
against his neighbour. For it is only the circumcision of the heart that
brings salvation; and that merely carnal circumcision can be of no
advantage to men, unless they happen also to he fortified with the
spiritual circumcision. Listen also to what Scripture has to say on this
subject: "Blessed are the pure in heart, for they shall see God?'(20) What
need, therefore, is there for me to labour and suffer, seeing that I have
been made acquainted with the compendious way of life,(21) and know that it
shall he mine if only I can be pure in heart? And that is quite in
accordance with the truth which we have learned now, to wit, that if one
prevails in the keeping of the two commandments, he fulfils the whole law
and the prophets.(22) Moreover Paul, the chief of the apostles, after all
these sayings, gives us yet clearer instruction on the subject, when be
says, "Or seek ye a proof of that Christ who speaketh in me?"(1) What have
I then to do with circumcision, seeing that I may be justified in
uncircumcision? For it is written: "Is any man circumcised? let him not
become uncircumcised. Or is any in uncircumcision? let him not be
circumcised. For neither of these is anything, but only the keeping of the
commandments of God."(2) Consequently, as circumcision is incompetent to
save any, it is not greatly to be required, especially when we see that if
a man has been called in uncircumcision, and wishes then to be circumcised,
he is made forthwith a transgressor(3) of the law. For if I am circumcised,
I also fulfil the commandments of the law with the view of being in a
position to be saved; but if I am uncircumcised, and remain in
uncircumcision, much more in keeping the commandments shall I have life.
For I have received the circumcision of the heart, in the spirit, and not
that of the letter in the mere ink,(4) in which former there is praise, not
of men, but of God.(5) Wherefore let no charge of this kind be brought
against me. For just as the man of wealth, who possesses great treasures of
gold and silver, so that he gets everything which is necessary for the uses
of his house made of these precious metals, has no need to display any
vessel of earthen-ware in anything belonging to his family and yet it does
follow from this circumstance that the productions of the potter, or the
art of making vessels of pottery,(6) are to be held in abhor-fence by him;
so also I, who have been made  rich by the grace of God, and who have
obtained the circumcision of the heart, cannot by any means(7) stand in
need of that most profitless fleshly circumcision, and yet, for all that,
it does not follow that I should call it evil. Far be it from me to do so!
If, however, any one desires to receive still more exact instruction on
these matters, he will find them discussed with the greatest fulness in the
apostle's first epistle.(8)

   43. I shall speak now with the utmost brevity of the veil of Moses and
the ministration of death. For I do not think that these things at least
can introduce very much to the disparagement of the law. The text in
question,(9) then, proceeds thus: "But if the ministration of death,
engraven(10) in letters on the stones, was made in glory, so that the
children of Israel could not stedfastly behold the face of Moses for the
glory of his countenance; which glory was to be done away;"(11) and so on.
Well, this passage at any rate acknowledges the existence of a glory on the
countenance of Moses, and that surely is a fact favourable to our position.
And even although it is to be done away. and although there is a veil in
the reading of the same, that does not annoy me or disturb me, provided
there be glory in it still. Neither is it the case, that whatever is to be
done away is reduced thereby under all manner of circumstances to a
condition of dishonour.(12) For when the Scripture speaks of glory, it
shows us also that it had cognizance(13) of differences in glory. Thus it
says: "There is one glory of the sun, and another glory of the moon, and
another glory of the stars: for one star differeth from another star in
glory."(14) Although, then, the sun has a greater glory than the moon, it
does not follow that the moon is thereby reduced to a condition of
dishonour. And even thus, too, although my Lord Jesus Christ excelleth
Moses in glory, as the lord excelleth the servant, it does not follow from
this that the glory of Moses is to be scorned. For in this way, too, we are
able to satisfy our hearers, as the nature of the word itself carries the
conviction(15) with it in that we affirm what we allege on the authority of
the Scriptures themselves, or verily make the proof of our statements all
the clearer also by illustrations taken from them. Thus, although a person
kindles a lamp in the night-time, after the sun has once risen he has no
further need of the paltry light of his lamp, on account of that effulgence
of the sun which sends forth its rays all the world over; and yet, for all
that, the man does not throw his lamp contemptuously away, as if it were
something absolutely antagonistic to the sun; but rather, when he has once
found out its use, he will keep it with all the greater carefulness.
Precisely in this way, then, the law of Moses served as a sort of guardian
to the people, like the tamp, until the true Sun, who is our Saviour,
should arise, even as the apostle also says to us: "And Christ shall give
thee light."(16) We must look, however, to what is said further on: "Their
minds were blinded: for until this day remaineth the same veil in the
reading of the Old Testament; it is untaken away, because it is done away
in Christ.(1) For even unto this day, when Moses is read, the veil is upon
their heart. Nevertheless, when it shall turn to the Lord, the veil shall
be taken away. Now the Lord is that Spirit."(2) What, then, is meant by
this? Is Moses present with us even unto this day? Is it the case that he
has never slept, that he has never gone to his rest, that he has never
departed this life? How is it that this phrase "unto this day" is used
here? Well, only mark the veil, which is placed, where he says it is
placed, on their hearts in their reading. This, therefore, is the word of
censure upon the children of Israel, because they read Moses and yet do not
understand him, and refuse to turn to the Lord; for it is He that was
prophesied of by Moses as about to come. This, then, is the veil which was
placed upon the face of Moses,(3) and this also is his testament;(4) for he
says in the law:(5) "A prince shall not be wanting from Judah, nor a leader
from his thighs,(6) until He come whose he is;(7) and He will be the
expectation of the nations: who shall bind(8) His foal unto the vine, and
His ass's colt unto the choice vine; He shall wash His garments in wine,
and His clothes in the blood of grapes; His eyes shall be suffused(9) with
wine, and His teeth white with milk;" and so on. Moreover, he indicated who
He was, and whence He was to come. For he said: "The Lord God will raise up
unto you, a Prophet from among your brethren, like unto me: unto Him
hearken ye."(10) Now it is plain that this cannot be understood to have
been said of Jesus the son of Nun.(11) For there is nothing of this
circumcision(12) found in him. After him, too, there have still been kings
from Judah; and consequently this prophecy is far from being applicable to
him. And this is the veil which is on Moses; for it was not, as some among
the unlearned perhaps fancy, any piece of linen cloth, or any skin that
covered his face. But the apostle also takes care to make this plain to us,
when he tells us that the veil is put on in the reading of the Old
Testament, inasmuch as they who are called Israel from olden time still
look for the coming of Christ, and perceive not that the princes have been
wanting from Judah, and the leaders from his thighs; as even at present we
see them in subjection to kings and princes, and paying tribute to these,
without having any power left to them either of judgment or of punishment,
such as Judah certainly had, for after he had condemned Thamar, he was able
also to justify her.(13) "But you will also see your life hang (in doubt)
before your eyes."(14)

   44. Now this word also has the veil. For up to the time of Herod they
did appear to retain a kingdom in some sort; and it was by Augustus that
the first enrolment took place among them, and that they began to pay
tribute, and to be rated.(15) Now it was also from the time when our Lord
Jesus Christ began to be prophesied of and looked for that there began to
be princes from Judah and leaders of the people; and these, again, failed
just at the approach of His advent. If, then, the veil is taken away which
is put on in that reading of theirs, they will understand the true virtue
of the circumcision; and they will also discover that the generation of Him
whom we preach, and His cross, and all the things that have happened in the
history of our Lord, are those very matters which had been predicted of
that Prophet. And I could wish, indeed, to examine every such passage of
Scripture by itself, and to point out its import, as it is meet that it
should be understood.(16) But as it is another subject that is now urgent,
these passages shall be discussed by us at some season of leisure. For at
present, what I have already said may be sufficient for the purpose of
showing, that it is not without reason that the veil is (said to be) put
upon the heart of certain persons in the reading of the Old Testament. But
those who turn to the Lordsh all have the veil taken away from them. What
precise force all these things, however, may possess, I leave to the
apprehension of those who have sound intelligence. Let us come now again to
that word of Moses, in which he says: "The Lord your God shall raise up a
Prophet unto you, of your brethren, like unto me." In this saying I
perceive a great prophecy delivered by the servant Moses, as by one
cognizant(17) that He who is to come is indeed to be possessed of greater
authority than himself, and nevertheless is to suffer like things with him,
and to show like signs and wonders. For there, Moses after his birth was
placed by his mother in an ark, and exposed beside the banks of the
river;(1) here, our Lord Jesus Christ, after His birth by Mary His mother,
was sent off in flight into Egypt through the instrumentality of an
angel.(2) There, Moses led forth his people from the midst of the
Egyptians, and saved them;(3) and here, Jesus, leading forth His people
from the midst of the Pharisees, transferred them to an eternal
salvation.(4) There, Moses sought bread by prayer, and received it from
heaven, in order that he might feed the people with it in the
wilderness;(5) here, my Lord Jesus by His own power satisfied(6) with five
loaves five thousand men in the wilderness.(7) There, Moses when he was
tried was set upon the mountain and fasted forty days;(8) and here, my Lord
Jesus was led by the Spirit into the wilderness when He was tempted of the
devil, and fasted in like manner forty days.(9) There, before the sight of
Moses, all the first-born of the Egyptians perished on account of the
treachery of Pharaoh;(10) and here, at the time of the birth of Jesus,
every male among the Jews suddenly perished by reason of the treachery of
Herod.(11) There, Moses prayed that Pharaoh and his people might be spared
the plagues;(12) and here, our Lord Jesus prayed that the Pharisees might
be pardoned, when He said, "Father, forgive them, for they know not what
they do."(13) There, the countenance of Moses shone with the glory of the
Lord, so that the children of Israel could not stedfastly look upon his
face, on account of the glory of his countenance;(14) and here, the Lord
Jesus Christ shone like the sun,(15) and His disciples were not able to
look upon His face by reason of the glory of His countenance and the
intense splendour of the light. There, Moses smote down with the sword
those who had set up the calf;(16) and here, the Lord Jesus said, "I came
to send a sword upon the earth, and to set a man at variance with his
neighbour,"(17) and so on. There, Moses went without fear into the darkness
of the clouds that carry water;(18) and here, the Lord Jesus walked with
all power upon the waters.(19) There, Moses gave his commands to the
sea;(20) and here, the Lord Jesus, when he was on the sea,(21) rose and
gave His commands to the winds and the sea.(22) There, Moses, when he was
assailed, stretched forth his hands and fought against Amalek;(23) and
here, the Lord Jesus, when we were assailed and were perishing by the
violence of that erring spirit who works now hi the just,(24) stretched
forth His hands upon the cross, and gave us salvation. But there are indeed
many other matters of this kind which I must pass by, my dearly beloved
Diodorus, as I am in haste to send veil this little book with all
convenient speed;and these omissions of mine you will be able yourself to
supply very easily by your own intelligence. Write me, however, an account
of all that this servant of the adversary's cause may do hereafter. May the
Omnipotent(25) God preserve you whole in  soul and in spirit!

   45. On receipt of this letter, Diodorus made himself master of its
contents, and then entered the lists against Manes. This he did too with
such spirit, that he was commended greatly by all for the careful and
satisfactory demonstration hich he gave of the fact that there is a mutual
relationship between the two testaments, and also between the two laws.(26)
Discovering also more arguments for himself he was able to bring forward
many points of great pertinency and power against the man, and in defence
of the truth. He also reasoned in a conclusive manner against his opponent
on verbal grounds.(27) For example, he argued with him in the following
manner:--Did you say that the testaments are two? Well, then, say either
that there are two old testaments, or that there are two new testaments.
For you assert that there are two unbegottens(28) belonging to the same
time, or rather eternity: and if there are in this way two, there should be
either two old testaments or two new testaments. If, however, you do not
allow this, but affirm, on the contrary, that there is one old testament
and that there is also another new restatement, that will only prove again
that there is but one author for both; and the very sequence will show that
the Old Testament belongs to Him to whom also the New Testament pertains.
We may illustrate this by the case of a man who says to some other
individual,(1) Lease me your old house. For by such a mode of address does
he not pronounce the man to be also the owner of a new house? Or, on the
other hand, if he says to him, Show me(2) your new house; does he not by
that very word designate him also as the possessor of an old house? Then,
again, this also is to be considered, that since there are two beings,
having an unbegotten nature, it is also necessary from that to suppose each
of them to have (what must be called) an old testament, and thus there will
appear to be two old testaments; if indeed you affirm that both these
beings are ancient, and both indeed without a beginning.(3) But I have not
learned doctrine like that; neither do the Scriptures contain it. You,
however, who allege that the law of Moses comes from the prince of evil,
and not from the good God, tell me who those were who withstood Moses to
the face--I mean Jamnes and Mambres?(4) For, every object that withstands,
withstands not itself,  but some other one, either better or worse; as
Paul also gives us to understand when he writes  in the following terms in
his second Epistle to Timothy: "As Jamnes and Mambres withstood Moses, so
have these also resisted the truth: men of corrupt mind, reprobate
concerning the faith. But they shall proceed no further: for their folly is
manifest unto all men, as theirs also was."(5) Do you observe how he
compares Jamnes and Mambres to men of corrupt mind, and reprobate
concerning the faith.; while he likens Moses, on the other hand, to the
truth? But the holy John, the greatest of the evangelists, also tells us of
the giving and diffusing of grace for grace;(6) for he indicates, indeed,
that we have received the law of Moses out of the fulness of Christ, and he
means that for that one grace this other grace has been made perfect in us
through Jesus Christ. It was also to show this to be the case that our Lord
Jesus Christ Himself spake in these terms: "Do not think that I will accuse
you to the Father: there is one that accuseth you, even Moses, in whom ye
hope. For had ye believed Moses, ye would indeed have believed me: for he
wrote of me. But if ye believe not his writings, how shall ye believe my
words?(7) And besides all these words, there are still many other passages
that might be adduced both from the Apostle Paul and from the Gospels, by
which we are able to prove that the old law belongs to no other one than
that Lord to whom also the new testament appertains, and which it would
suit us very well to set forth, and to make use of in a satisfactory
manner.(8) Now, however, the evening prevents us from doing so; for the day
is drawing to its close, and it is right that we should now bring our
disputation to an end. But an opportunity will be given you to-morrow to
put questions to us on any points you are pleased to take up. And after
these words they went their way.(9)

   46. Next morning, however, Archelaus suddenly made his appearance at
this residence(10) in which Diodorus was staying, before any one was yet
stirring abroad. Manes accordingly, all unconscious of the fact that
Archelaus was now on the spot again, challenged Diodorus publicly to engage
in a disputation with him; his intention being to crush him with a verbal
display, because he perceived that he was a man of a simple nature, and not
very deeply learned in questions concerning the Scriptures. For he had now
had a taste of the doctrine of Archelaus. When, therefore, the multitudes
had again collected in the place usually set apart for the disputation, and
when Manes had just begun to reason, all on a sudden Archelaus appeared
among them, and embraced Diodorus, and saluted him with an holy kiss. Then
truly were Diodorus, and all those who were present, filled with wonder at
the dispensation of divine providence which thus provided that Archelaus
should arrive among them at the very time when the question was just
raised; for in reality, as must be confessed, Diodorus, with all his
religiousness, had been somewhat afraid of the conflict. But when Manes
caught sight of Archelaus, he at once drew back from his insulting
attitude; and with his pride cast down not a little, he made it quite plain
that he would gladly flee from the contest. The multitude of hearers,
however, looked upon the arrival of Archelaus as something like the advent
of an apostle, because he had shown himself so thoroughly furnished, and so
prompt and ready for a defence of the truth by speech. Accordingly, after
demanding silence from the people by a wave of his right hand,--for no
inconsiderable tumult had arisen,--Archelaus began an address in the
following terms:--Although some amongst us have gained the honour of wisdom
and the meed of glory, yet this I beg of you, that you retain in your minds
the testimony of those things which have been said before my arrival.(11)
For I know and am certain, brethren, that I now take the place of Diodorus,
not on account of any impossibilities attaching to him,(1) but because I
came to know this person here at a previous time, when he made his way with
his wicked designs into the parts where I reside, by the favour of
Marcellus,(2) that man of illustrious name, whom he endeavoured to turn
aside from our doctrine and faith, with the object, to wit, of making him
an effective supporter of this impious teaching. Nevertheless, in spite of
all his plausible addresses, he failed to move him or turn him aside from
the faith in any one particular. For this most devout Marcellus was only
found to be like the rock on which the house was built with the most solid
foundations; and when the rain descended, and the floods and the winds
burst in and beat upon that house, it stood firm: for it had been built on
the most solid and immoveable foundations.(3) And the attempt thus made by
this person who is now before you, brought dishonour rather than glory upon
himself. Moreover, it does not seem to me that he can be very excusable if
he proves to be ignorant of what is in the future; for surely he ought to
know beforehand those who are on his own side: certainly he should have
this measure of knowledge, if it be true indeed that the Spirit of the
Paraclete dwells in him. But inasmuch as he is really a person blinded with
the darkness of ignorance, he ran in vain when he journeyed to Marcellus,
and he did but show himself to be like the stargazer,(4) who busies himself
with describing things celestial, while all the time he is ignorant of what
is passing in his own home. But lest it should appear as if I were setting
aside the question in hand by speaking in this strain, I shall now refrain
from such discourse. And I shall also give this man the privilege of taking
up any point which may suit him best as a commencement to any treatment of
the subject and the question. And to you, as I have said already, I only
address the request that ye be impartial judges, so as to give to him who
speaks the truth the proper honour and the palm.'

   47. Then Manes, after silence had been secured among all, thus began
his address: Like  others, Archelaus, you too smite me with the most
injurious words, notwithstanding that my sentiments on the subject of God
are correct,  and that I hold also a proper conception of Christ; and yet
the family of the apostles is rather of the character that bears all things
and  endures all things, even although a man may assail them with revilings
and curses. If it is your intention to persecute me, I am prepared for it:
and if you wish to involve me in punishment, I shall not shrink from it;
yea, if you mean even to put me to death, I am not afraid: "For we ought to
fear Him only who is able to destroy both soul and body in hell."(5)
Archelaus said: Far be that from me! Not such is my intention. For what
have you ever had to suffer at my hands, or at the hands of those who think
with us, even when you were disparaging us and doing us injury, and when
you were speaking in detraction of the traditions of our fathers, and when
it was your aim to work the death of the souls of men that were well
established in the truth, and that were kept with the most conscientious
carefulness; for which, in truth, the whole wealth of the world would not
sere as a sufficient compensation?(6) Nevertheless, what ground have you
for assuming this position? What have you to show? Tell us this,--what
signs of salvation have you to bring before us? For the bare bravado of
words will not avail to satisfy the multitude here present, neither will it
be enough to qualify them for recognising which of us holds the knowledge
of the truth the more correctly. Wherefore, as you have got the opportunity
of speaking first, tell us first to what particular head of the subject you
wish us to direct the disputation. Manes said: If you do not offer a second
time an unfair resistance to the positions which shall be stated with all
due propriety by us, I shall speak with you; but if you mean to show
yourself still in the character which on a former occasion I perceived you
to take up, I shall address myself to Diodorus, and shall keep clear of
your turbulence. Archelaus said: I have already expressed my opinion that
we shall be simply abusing the occasion by the mere bandying of empty
words. If any one on one side is formal to offer an unfair resistance,
leave that to the decision of the judges. But now, tell us what you have
got to advance. Manes said: If you do not mean a second time merely to
gainsay the positions which are stated with all due correctness by me, I
shall begin. Archelaus said: "If not this," and "if not that," are ways of
speaking which mark out an ignorant man. You are ignorant, therefore, of
what is in the future. But as to this particular thing which you do declare
to be still future, to gainsay or not to gainsay is a matter in my own
power. How, then, will that argument about the two trees stand, in which
you place your trust as in a buckler of the most approved strength? For if
I am of the contrary side, how do you require my obedience? And if, on the
other hand, there is in me the disposition of obedience, how are you so
greatly alarmed lest I should gainsay you? For you maintain that evil
remains evil always, and that good remains good always, in utter ignorance
of the force of your words. Manes said: Have I employed you as the advocate
of my words, so that you may determine also the intelligence that may suit
my knowledge? And how will you be able to explain what belongs to another
person, when you cannot make what pertains to yourself clear? But if
Diodorus now admits himself to be vanquished, my reasonings will then be
addressed to you. If, however, he still stands out, and is prepared to
speak, I beg you to give over and cease from interfering with the
substantiating of the truth. For you are a strange sheep; nevertheless
hereafter you will be introduced into the number of the same flock, as the
voice of Jesus(1) also intimates,--that Jesus, namely, who appeared in the
form of man indeed, and yet was not a man. Archelaus said: Are you not,
then, of opinion that He was born of the Virgin Mary? Manes said: God
forbid that I should admit that our Lord  Jesus Christ came down to us
through the natural womb of a woman! For He gives us His own testimony that
He came down from the  Father's bosom;(2) and again He says, "He that
receiveth me, receiveth Him that sent me;"(3) and. "I came not to do mine
own will, but the will of Him that sent me;"(4) and once more, "I am not
sent but unto the lost sheep of the house of Israel."(5) And there are also
innumerable other passages of a similar import, which point Him out as one
that came, and not as one that was born. But if you are greater than He,
and if you know better than He what is true, how do we yet believe Him?
Archelaus said: Neither am I greater than He, for I am His servant nor can
I be even the equal of my Lord, for I am His unprofitable servant; I am a
disciple of His words, and I believe those things which have been spoken by
Him, and I affirm that they are unchangeable. Manes said: A certain person
somewhat like you once said to  Him, "Mary Thy mother, and Thy brethren,
stand without;"(6) and He took not the word kindly, but rebuked the person
who had uttered  it, saying, "Who is my mother, and who are my brethren?"
And He showed that those who did His will were both His mothers and His
brethren. If you, however, mean to say that Mary was actually His mother,
you place yourself in a position of considerable peril. For, without any
doubt, it would be proved on the same principles that He had brethren also
by her. Now tell me whether these brethren were begotten by Joseph or by
the same Holy Spirit. For if you say that they were begotten by the same
Holy Spirit, it will follow that we have had many Christs. And if you say
that these were not begotten by the same Holy Spirit, and yet aver that He
had brethren, then without doubt we shall be under the necessity of
understanding that, in succession to the Spirit and after Gabriel, the most
pure and spotless virgin(7) formed an actual marriage connection with
Joseph. But if this is also a thing altogether absurd--I mean the
supposition that she had any manner of intercourse with Joseph--tell me
whether then He had brethren. Are you thus to fix the crime of adultery
also on her, most sagacious Marcellus?(8) But if none of these suppositions
suits the position of the Virgin undefiled, how will you make it out that
He had brothers? And if you are unable to prove clearly to us that He had
brethren, will it be any the easier for you to prove Mary to be His mother,
in accordance with the saying of him who ventured to write,(9) "Behold, Thy
mother and Thy brethren stand without?" Yet, although that man was bold
enough to address Him thus, no one can be mightier or greater than this
same person Himself who shows us His mother or His brethren. Nay, He does
not deign even to hear it said that He is David's son.(10) The Apostle
Peter, however, the most eminent of all the disciples, was able to
acknowledge Him on that occasion, when all were putting forth the several
opinions which they entertained respecting Him: for he said, "Thou art the
Christ, the Son of the living God;"(11) and immediately He names him
blessed, addressing him thus: "For my heavenly Father hath revealed it unto
thee." Observe what a difference there is between these two words which
were spoken by Jesus. For to him who had said, "Behold, Thy mother stands
without," He replied, "Who is my mother, or who are my brethren?" But to
him who said, "Thou art the Christ the Son of the living, God," He makes
the return of a beatitude and benediction. Consequently, if you will have
it that He was born of Mary, then it follows that no less than Peter, He is
Himself thus proved to have spoken falsely. But if, on the other hand,
Peter states what is true, then without doubt that former person was in
error. And if the former was in error, the matter is to be referred back to
the writer.(1) We know, therefore, that there is one Christ, according to
the Apostle Paul, whose words, as in consonance at least(2) with His
advent, we believe.

   48. On hearing these statements, the multitudes assembled were greatly
moved, as if they felt that these reasonings gave the correct account of
the truth, and that Archelaus could have nothing to urge against them; for
this was indicated by the commotion which arose among them. But when the
crowd of auditors became quiet again, Archelaus made answer in the
following manner: No one, truly, shall ever be able to prove himself
mightier than the voice of our Lord Jesus Christ, neither is there found
any name equal to His, as it is written: "Wherefore God hath exalted Him,
and given Him a name which is above every name."(3) Nor, again, in the
matter of testimony can any one ever be equal to Him; and accordingly I
shall simply adduce the testimonies of His own voice in answer to you,--
first of all, indeed, with the view of solving those difficulties which
have been enunciated by you, so that you may not say, as is your wont to
do, that these are matters which are not in harmony with the Person
Himself.(4) Now, you maintain that the man who brought the word to Jesus
about His mother and His brethren was rebuked by Him as if he was in error,
as the writer was in error.(5) Well, I affirm that neither was this person
rebuked who brought Him the message about His mother and His brethren, nor
was Peter only named blessed above him; but each of these two parties
received from Him the answer that was properly called forth by their
several utterances, as the discourse will demonstrate in what follows. When
one is a child, he thinks as a child, he speaks as a child; but when he
becomes a mature man, those things are to be done away which are proper for
a child:(6) in other words, when one reaches forth unto those things which
are before, he will forget those which are behind.(7) Hence, when our Lord
Jesus Christ was engaged in teaching and healing the race of men, so that
all pertaining to it might not utterly perish together, and when the minds
of all those who were listening to Him were intently occupied with these
interests, it made an interruption altogether inopportune when this
messenger came in and put Him in mind of His mother and His brethren. What
then? Ought He, now,(8) yourself being judge,(9) to have left those whom He
was healing and instructing, and gone to speak with His mother and His
brethren? Would you not by  such a supposition at once lower the character
of the Person Himself? When, again, He chose certain men who were laden and
burdened with sins for the honour of discipleship,(10) to the number of
twelve, whom He also named His apostles, He gave them this injunction,
Leave father and mother, that you may be made worthy of me;(11)  intending
by this that thenceforward the memory of father or mother should no more
impair the stedfastness of their heart. And on another occasion, when a
different individual chose to say to Him, "I will go and bury my father,"
He answered, "Let the dead bury their dead."(12) Behold, then, how my Lord
Jesus Christ edifies His disciples unto all things necessary, and delivers
His sacred words to every one, in due  accordance with what is meet for
him. And just in the same way, too, on this other occasion, when a certain
person came in with the inconsiderate message about His mother, He did not
embrace the occurrence as an opportunity for leaving His Father's
commission unattended to even for the sake of having His mother with  Him.
But in order to show you still more clearly that this is the real account
of the matter, let me remind you that Peter, on a certain season,
subsequent to the time of his receiving that declaration of blessedness
from Him, said to Jesus, "Be it far from Thee, Lord:(13) this shall not be
unto Thee."(14) This he said after Jesus had announced to him that the Son
of man must go up to Jerusalem, and be killed, and rise again the third
day.(15) And in answer then to Peter He said: "Get thee behind me, Satan;
for thou savourest not the things that be of God, but those that be of
men."(16) Now, since it is your opinion that the man who brought the
message about His mother and His brethren was rebuked by Jesus, and that he
who said a little before, "Thou art the Christ, the Son of the living God,"
obtained the word of blessing, mark you that Jesus (may be said to have)
rather preferred that person to whom He condescended to give the more
gracious and indulgent answer; whereas Peter, even after that benediction,
now got no appellation expressive of indulgence addressed to him, by reason
of his having failed carefully to observe the nature of the announcement
that was made to him. For the error of that messenger was at once corrected
by the tenor of the reply; but the dulness of this apostle's apprehension
was condemned with a severer rebuke. And from this you may perceive that
the Lord Jesus, observing what was proper and opportune with regard to the
interrogations thus addressed to Him, gave to each the reply that was
worthy of it, and suited to it. But supposing that, as you say, Peter was
pronounced blessed on the ground of his having said what was true, and that
that messenger was reproved on account of the error he committed, tell me
then why it is, that when the devils confessed Him, and said, "We know
Thee, who Thou art, the holy God,"(1) He rebuked them, and commanded them
to be silent?(2) Why was it not the case, if He does indeed take pleasure
in the testimonies borne to Him by those who confess Him, that He
recompensed them also with benedictions, as He did to Peter when he gave
utterance to the truth? But if that would be an absurd supposition, it only
remains that we must understand the words spoken by Him always in
accordance with the place, the time, the persons, the subjects, and the due
consideration of the circumstances.(3) For only this method will save us
from falling into the error of pronouncing rashly on His sayings, and thus
making ourselves liable to merited chastisement: and this will also help me
to make it more and more intelligible to you, that the man who brought the
tidings of His mother was much rather the person honoured.(4) However, in
forgetfulness of the subject which was proposed to us for discussion, you
have turned  off to a different theme. Nevertheless listen to me for a
brief space. For if you choose, indeed,  to consider those words somewhat
more carefully, we shall find that the Lord Jesus displayed great clemency
in the case of the former of these  two parties; and this I shall prove to
you by illustrations stilted to your capacity. A certain king who had taken
up arms, and gone forth to meet an enemy, was earnestly considering and
planning how he might subdue those hostile and foreign forces. And when his
mind was occupied with many cares and anxieties, after he had forced his
way among his adversaries, and when, further, as he began afterwards to
make captives of them, the anxious thought was now also pressing upon him
as to how he might secure the safety and interests of those who had toiled
with him, and borne the burden of the war,(5) a certain messenger broke
inopportunely in upon him, and began to remind him of domestic matters. But
he was astonished at the man's boldness, and at his unseasonable
suggestions, and thought of delivering such a fellow over to death. And had
that messenger not been one who was able to appeal to his tenderest
affections in bringing the news that it was well with those at home, and
that all went on prosperously and successfully there, that punishment might
have been his instant and well-merited doom. For what else should be a
king's care, so long as the time of war endures, than to provide for the
safety of the people of his province, and to look after military matters?
And even thus it also was that that messenger came inopportunely in upon my
Lord Jesus Christ, and brought the report about His mother and His brethren
unseasonably, just when He was fighting against ills which had assailed the
very citadel of the heart, and when He was healing those who for a long
time had been under the power of diverse infirmities, and when He had now
put forth His utmost effort to secure the salvation of all. And truly that
man might have met with a sentence like that pronounced on Peter, or even
one severer still. But the hearing of the name of His mother and His
brethren drew forth His clemency.

   49. But in addition to all that has been said already, I wish to adduce
still further proof, so that all may understand what impiety is contained
in this assertion of yours. For if your allegation is true, that He was not
born, then it will follow undoubtedly that He did not suffer; for it is not
possible for one to suffer who was not also born. But if He did not suffer,
then the name of the cross is done away with. And if the cross was not
endured, then Jesus did not rise from the dead. And if Jesus rose not from
the dead, then no other person will rise again. And if no one shall rise
again, then there will be no judgment. For it is certain that, if I am not
to rise again, I cannot be judged. But if there is to be no judgment, then
the keeping of God's commandments will be to no purpose, and there will be
no occasion for abstinence: nay, we may say, "Let us eat and drink, for to-
morrow we shall die."(6) For all these consequences follow when you deny
that He was born of Mary. But if you acknowledge that He was born of Mary,
then His passion will necessarily follow, and His resurrection will be
consequent on His passion, and the judgment on His resurrection: and thus
the injunctions of Scripture will have their proper value(7) for us. This
is not therefore an idle question, but there are the mightiest issues
involved in this word. For just as all the law and the prophets are summed
up in two words, so also all our hope is made to depend on the birth by the
blessed Mary. Give me therefore an answer to these several questions which
I shall address to you. How shall we get rid of these many words of the
apostle, so important and so precise, which are expressed in terms like the
following: "But when the good pleasure of God was with us, He sent His Son,
made of a woman;"(1) and again, "Christ our passover is sacrificed for
us;"(2) and once more, "God hath both raised up the Lord, and will raise up
us together with Him by His own power?"(3) And there are many other
passages of a similar import; as, for example, this which follows: "How say
some among you,(4) that there is no resurrection of the dead? For if there
be no resurrection of the dead, then is not Christ risen: and if Christ be
not risen, then is our preaching vain. Yea, and we shall be found false
witnesses of God; who have testified against God that He raised up Christ:
whom He raised not up. For if the dead rise not, then is not Christ risen:
and if Christ be not raised, your(5) faith is vain; ye are yet in your
sins: Then they also which are fallen asleep in Christ are perished. If in
this life only we have hope in Christ, we are more miserable than all men.
But now is Christ risen from the dead, the beginning(6) of them that
sleep;"(7) and so on. Who, then, I ask, can be found so rash and audacious
as not to make his faith fit in with these sacred words, in which there is
no qualification(8) nor any dubiety? Who, I ask you, O foolish Galatian,
has bewitched you, as those were bewitched "before whose eyes Jesus Christ
was evidently set forth, crucified?"(9) From all this I think that these
testimonies should suffice in proof of the judgment, and the resurrection,
and the passion; and the birth by Mary is also shown to be  involved
naturally and at once in these facts. And what matters it though you refuse
to acquiesce in this, when the Scripture proclaims the fact  most
unmistakeably? Nevertheless I shall again put a question to you, and let it
please you to give me an answer. When Jesus gave His testimony concerning
John, and said, "Among them that are born of women there hath not risen a
greater than John the Baptist: notwithstanding, he that is less(10) in the
kingdom of heaven is greater than he,"(11) tell me what is meant by there
being a greater than he in the kingdom of heaven. Was Jesus less in the
kingdom of heaven than John? I say, God forbid! Tell me, then, how this is
to be explained, and you will certainly surpass yourself. Without doubt the
meaning is, that Jesus was less than John among those that are born of
woman; but in the kingdom of heaven He is greater than he.(12) Wherefore
tell me this too, O Manichaeus: If you say that Christ  was not born of
Mary, but that He only appeared like a man, while yet He was not really a
man, the appearance being effected and produced by the power that is in
Him, tell me, I repeat, on whom then was it that the Spirit descended like
a dove? Who is this that was baptized by John?  If He was perfect, if He
was the Son, if He was the Power, the Spirit could not have entered into
Him;(13) just as a kingdom cannot enter within a  kingdom. And whose, too,
was that voice which was sent forth out of heaven, and which gave  Him this
testimony, "This is my beloved Son, in whom I am well pleased?"(14) Come,
tell me; make no delay; who is this that acquires(15) all these things,
that does all these things? Answer me: Will you thus audaciously adduce
blasphemy for reason, and will you attempt to find a place for it?(16)

   50. Manes said: No one, certainly, who may be able to give a reply to
what has just been alleged by you need fear incurring the guilt of
blasphemy, but should rather be deemed thor oughly worthy of all
commendation. For a true master of his art,(17) when any matters are
brought under his notice, ought to prepare his reply with due care, and
make all clearly to understand the points that are in question or under
doubt; and most especially ought he to do so to uninstructed persons. Now
since the account of our doctrine does not satisfy you, be pleased, like a
thorough master of your art, to solve this question also for me in a
reasonable manner. For to me it seems but pious to say that the Son of God
stood in need of nothing whatsoever in the way of making good His advent
upon earth; and that He in no sense required either the dove, or baptism,
or mother, or brethren, or even mayhap a father,--which father, however,
according to your view, was Joseph; but that He descended altogether by
Himself alone, and transformed Himself, according to His own good pleasure,
into the semblance of a man, in accordance with that word of Paul which
tells us that "He was found in fashion as a man."(1) Show me, therefore,
what thing He could possibly need who was able to transform Himself into
all manner of appearances. For when He chose to do so, He again transformed
this human fashion(2) and mien into the likeness of the sun.But if you
gainsay me once more, and decline to acknowledge that I state the faith
correctly, listen to my definition of the position in which you stand. For
if you say that He was only man as barn of Mary,(3) and that He received
the Spirit at His baptism, it will follow that He will be made out to be
Son by increase(4) and not by nature. If, however, I grant you to say that
He is Son according to increase,(5) and that He was made as a man, your
opinion is that He is really a man, that is to say, one who is flesh and
blood.(6) But then it will necessarily follow that the Spirit also who
appeared like a dove was nothing else than a natural dove. For the two
expressions are the same,--namely, "as a man" and "like(7) a dove;" and
consequently whatever may be the view you take of the one passage which
uses the phrase "as a man," you ought to hold that same view(8) also of
this other passage in which the expression "like a dove" is used. It is a
clear matter of necessity to take these things in the same way, for only
thus can we find out the real sense of what is written concerning Him in
the Scriptures. Archelaus said: As you cannot do so much for yourself, like
a thorough master of your art, so neither should I care to  put this
question right and with all patience to make it clear, and to give the
evident solution of the difficulty,(9) were it not for the sake of those
who are present with us, and who listen to us. For this reason, therefore,
I shall also explain the answer that ought to be given to this question as
it may be done most appropriately. It does not seem to you, then, to be a
pious thing to say that Jesus had a mother in Mary; and you hold a similar
view on certain other positions which you have now been discussing in terms
which I, for my part, altogether shrink from repeating.(10) Now, sometimes
a master of any art happens to be compelled by the ignorance of an opponent
both to say and to do things which time would make him decline;(11) and
accordingly, because the necessity is laid upon me, by consideration for
the multitude present, I may give a brief answer to those statements which
have been made so erroneously by you. Let us suppose, now, your allegation
to be that if we understand Jesus to be a man made of Mary after the course
of nature, and regard him consequently as having flesh and blood, it will
be necessary also to hold that the Holy Spirit was a real dove, and not a
spirit. Well, then, how can a real dove enter into a real man, and abide in
him? For flesh cannot enter into flesh. Nay rather, it is only when we
acknowledge Jesus to be a true man, and also hold him who is there said to
be like a dove to be the Holy Spirit, that we shall give the correct
account according to reason on both sides. For, according to right reason,
it may be said that the Spirit dwells in a man, and descends upon him, and
abides in him; and these, indeed, are things which have happened already in
all due competence, and the occurrence of which is always possible still,
as even you yourself admit, inasmuch as you did aforetime profess to be the
Paraclete of God, you flint,(12) as I may call you, and no man, so often
forgetful of the very things which you assert. For you declared that the
Spirit whom Jesus promised to send has come upon you; and whence can He
come but by descending from Heaven? And if the Spirit descends thus on the
man worthy of Him, then verily must we fancy that real doves descended upon
you? Then truly should we rather discover in you the thieving dove-
merchant,(13) who lays snares and lines for the birds. For surely you well
deserve to be made a jest of with words of ridicule. However, I spare you,
lest perchance I appear to offend the auditors by such expressions, and
also most especially because it is beside my purpose to throw out against
you all that you deserve to hear said about you. But let me return to the
proper subject. For I am mindful of that transformation of thine,(14) in
virtue of which you say that God has transformed Himself into the fashion
of a man or into that of the sun, by which position you think to prove that
our Jesus was made man only in fashion and  in appearance; which assertion
may God save: any of the faithful from making. Now, for the rest, that
opinion of yours would reduce the whole matter to a dream, so far as we are
concerned, and to mere figures; and not that only,(1) but the very name of
an advent would be done away: for He might have done what He desired to do,
though still seated in heaven, if He is, as you say, a spirit, and not a
true man. But it is not thus that "He humbled Himself, and took the form of
a servant;"(2) and I say this of Him who was made man of Mary. For what?
Might not we, too, have set forth things like those with which you have
been dealing, and that, too, all the more easily and the more broadly? But
far be it from us to swerve one jot or one tittle from the truth. For He
who was born of Mary is the Son, who chose of His own accord to sustain
this(3) mighty conflict,--namely, Jesus. This is the Christ of God, who
descended upon him who is of Mary. If, however, you refuse to believe even
the voice that was heard from heaven, all that you can bring forward in
place of the same is but some rashness of your own; and though you were to
declare yourself on that, no one would believe you. For forthwith Jesus was
led by the Spirit into the wilderness to be tempted by the devil; and as
the devil had no correct knowledge of Him, he said to Him, "If thou be the
Son of God."(4) Besides, he did not understand the reason of this bearing
of the Son of God by Mary, who preached the kingdom of heaven, whose was
also indeed a great tabernacle,(5) and one that could not have been
prepared by any other:(6) whence, too, He who was nailed to the cross, on
rising again from the dead, was taken up thither where Christ the Son of
God reigned; so that when He begins to conduct His judgment, those who have
been ignorant of Him shall look on Him whom they pierced.(7) But in order
to secure your credence, I propose this question to you: Why was it, that
although His disciples sojourned a whole year with Him, not one of them
fell prostrate on his face before Him, as you were saying a little ago,
save only in that one hour when His countenance shone like the sun? Was it
not by reason of that tabernacle which had been made for Him of Mary? For
just as no other had the capacity sufficient for sustaining the burden of
the Paraclete except only the disciples and the blessed Paul, so also no
other was able to bear the Spirit who descended from heaven, and through
whom that voice of the Father gave its testimony in these terms, "This is
my beloved Son,"(8) save only He who was born of Mary, and who is above all
the saints,--namely, Jesus. But now give us your answer to those matters
which I bring forward against you. If you hold that He is than only in mien
and form, how could He have been laid hold of and dragged off to judgment
by those who were born of man and woman--to wit, the Pharisees--seeing that
a spiritual body cannot be grasped by bodies of grosser capacities? But if
you, who as yet have made no reply to the arguments brought before you,
have now any kind of answer to offer to the word and proposition I have
adduced, proceed, I pray you, and fetch me at least a handful or some fair
modicum of your sunlight.(9) But that very sun, indeed, inasmuch as it is
possessed of a more subtle body, is capable of covering and enveloping you;
while you, on the other hand, can do it no injury, even although you were
to trample it under foot. My Lord Jesus, however, if He was laid hold of,
was laid hold of as a man by men. If He is not a man, neither was He laid
hold of. If He was not laid hold of, neither did He suffer, nor was He
baptized. If He was not baptized, neither is any of us baptized. But if
there is no baptism, neither will there be any remission of sins, but every
man will die in his own sins. Manes said: Is baptism, then, given on
account of the remission of sins? Archelaus said: Certainly. Manes said:
Does it not follow, then, that Christ has sinned, seeing that He has been
baptized? Archelaus said: God forbid! Nay, rather, He was made sin for us,
taking on Him our sins.(10) For this reason He was born of a woman, and for
this reason also He approached the rite of baptism, in order that He might
receive the purification of this part,(11) and that thus the body which He
had taken to Himself might be capable of bearing the Spirit, who had
descended in the form of a dove.

   51. When Archelaus had finished this speech, the crowds of people
marvelled at the truth of his doctrine, and expressed their vehement
commendations of the man with loud outcries, so that they exerted
themselves most energetically, and would have kept him from his return.(12)
There after, however, they withdrew. After some time, again, when they were
gathered together, Archelaus persuaded them to accede to his desire, and
listen quietly to the word. And among his auditors were not only those who
were with Diodorus, but also all who were present from his province and
from the neighbouring districts. When silence, then, was secured, Archelaus
proceeded to speak to them of Manes in the following manner: You have
heard, indeed, what is the character of the doctrine which we teach, and
you have got some proof of our faith; for I have expounded the Scriptures
before you all, precisely in accordance with the views which I myself have
been able to reach in studying them. But I entreat you now to listen to me
in all silence, while I speak with the utmost possible brevity, with the
view of giving you to understand who this person is who has made his
appearance among us, and whence he comes, and what character he has,
exactly as a certain man of the name of Sisinius, one[1] of his comrades,
has indicated the facts to me; which individual[2] I am also prepared, if
it please you, to summon in evidence of the statements I am about to make.
And, in truth, this person did not decline to affirm the very same facts
which we now adduce,[3] even when Manes was present; for the above-
mentioned individual became a believer of our doctrine, as did also another
person who was with me, named Turbo. Accordingly, all that these parties
have conveyed in their testimony to me. and also all that we ourselves have
discovered in the man, I shall not suffer to be kept back from your
cognizance.

   Then, indeed, the multitudes became all the more excited, and crowded
together to listen to Archelaus; for, in good sooth, the statements which
were made by him offered them the greatest enjoyment. Accordingly, they
earnestly urged him to tell them all that he pleased, and all that he had
on his mind; and they declared themselves ready to listen to him there and
then, and engaged to stay on even to the evening, and until the lights
should be lit.

   Stimulated therefore by their heartiness, Archelaus began his address
with all confidence in the following terms:--My brethren, you have heard,
indeed, the primary causes[4] relating to my Lord  Jesus,--I mean those
which are decided out of he law and the prophets; and of the subsidiary
causes also relating to my Lord Jesus Christ, our Saviour, you are not
ignorant. And why should I say more? From the loving desire for the Saviour
we have been called Christians, as the, whole world itself attests, anti as
the apostles also plainly declare. Yea, further, that best master-builder
of His, Paul himself,[5] has laid our foundation,[6] that is, the
foundation of the Church and has put us in trust of the law, ordaining
ministers, and presbyters,[7] and bishops in the same, and describing in
the places severally assigned to that purpose, in what manner and with what
character the ministers of God ought to conduct themselves, of what repute
the presbyters ought to be possesed, and how they should be constituted,
and what manner of persons those also ought to be who desire the office of
bishop.[8] And all these institutions. which were once settled well and
rightly for us, preserve their prosper standing and order with us to this
day, and the regular administration of these rules abides amongst us still.
But as to this fellow, Manes by name, who has at present burst boastfully
forth upon us from the province of Persia,  and between whom and me
disputation has now for the second time been stirred, I shall tell you
about his lineage, and that, too, in all fulness; and I shall also show you
most lucidly the source from width his doctrine has descended. This man is
neither the first nor the only originator of this type of doctrine. But a
certain person belonging to Scythia, bearing the name Scythianus,[9] and
living in the thee of the apostles, was the founder and leader of this
sect, just as many other apostates have constituted themselves founders and
leaders, who from time to time, through the ambitious desire of arrogating
posititions of superior importance to themselves, have given out falsehoods
for the truth, and have perverted the simpler class of people to their own
lustful appetencies, on whose names and treacheries, however, thee does not
permit us at present to descant. This Scythianus, then, was the person who
introduced this self-contradictory dualism; and for that, too, he was
himself indebted to Pythagoras, as also all the other followers of this
dogma have been, who all uphold the notion of a dualism, and turn aside
from the direct course of Scripture: but they shall not gain any further
success therein.

   52. No one, however, has ever made such an unblushing advance in the
promulgation of these tenets as this Scythianus. For he introduced the
notion of a feud between the two unbegottens, and all those other fancies
which are the consequences of a position of that kind. This Scythianus
himself belonged to the stock of the Saracens, and took as his wife a
certain captive from the Upper Thebaid, who persuaded him to dwell in Egypt
rather than in the deserts. And would that he had never been received by
that province, in which, as he dwelt in it for a period, he found the
opportunity for learning the wisdom of the Egyptians![1] for, to speak
truth, he was a person of very decided talent, and also of very liberal
means, as those who knew him, have likewise testified in accounts
transmitted to us. Moreover, he had a certain disciple named
Terebinthus,[2] who wrote four books for him. To the first of these books
he gave the title of the Mysteries, to the second that of the Heads,[3] to
the third that of the Gospel, and to the last of all that of the
Treasury.[4] He had these four books, and this one disciple whose name was
Terebinthus. As, then, these two persons had determined to reside alone by
themselves for a considerable period, Scythianus thought of making an
excursion into Judea, with the purpose of meeting with all those who had a
reputation there as teachers; but it came to pass that he suddenly departed
this life soon after that, without having been able to accomplish anything.
That disciple, moreover, who had sojourned with him had to flee,[5] and
made his way toward Babylonia, a province which at present is held[6] by
the Persians, and which is distant now a journey of about six days and
nights from our parts. On arriving there, Terebinthus succeeded in giving
currency to a wonderful account of himself, declaring that he was replete
with all the wisdom of the Egyptians, and that he was really named now, not
Terebinthus, but another Buddas,[7] and that this designation had been put
upon him. He asserted further that he was the son of a certain virgin, and
that he had been brought up by an angel[8] on the mountains. A certain
prophet, however, of the name of Parcus, and Labdacus the son of
Mithras,[9] charged[10] him with falsehood, and day after day unceasingly
they had keen and elevated contentions[11] on this subject. But why should
I speak of that at length? Although he was often reproved, he continued,
nevertheless, to make declarations to them on matters which  were
antecedent to the world,[12] and on the sphere, and the two luminaries; and
also on the question whither and in what manner the souls depart, and in
what mode they return again into the bodies; and he made many other
assertions of this nature, and others even worse than these,--as, for
instance, that war was raised with God among the elements,[13] that the
prophet himself might be believed. However, as he was hard pressed for
assertions like these, he betook himself to a certain widow, along with his
four books: for he had attached to himself no disciple in that same
locality, with the single exception of an old woman who became an intimate
of his.[14] Then,[15] on a subsequent occasion, at the earliest dawn one
morning, he went up to the top[16] of a certain house, and there began to
invoke certain names, which Turbo has told us only the seven elect have
learned. He ascended to the housetop, then, with the purpose of engaging in
some religious ceremony, or some art of his own; and he went up alone, so
as not to be detected by any one:[17] for he considered that, if he was
convicted of playing false with, or holding of little account, the
religious beliefs of the people, he would be liable to be punished by the
real princes of the country. And as he was revolving these things then in
his mind, God in His perfect justice decreed that he should be thrust
beneath earth by a spirit;[18] and forthwith he was cast down from the roof
of the house; and his body, being precipitated lifeless to the ground, was
taken up in pity by the old woman mentioned above, and was buried in the
wonted place of sepulture.

   53. After this event all the effects which he had brought with him from
Egypt remained in her possession. And she rejoiced greatly over his death,
and that for two reasons: first, because she did not regard his arts with
satisfaction; and secondly, because she had obtained such an inheritance,
for it was one of great value.[1] But as she was all alone, she bethought
herself of having some one to attend her; and she got for that purpose a
boy of about seven years of age, named Corbicius,[2] to whom she at once
gave his freedom, and whom she also instructed in letters. When this boy
had reached his twelfth year the old woman died, and left to him all her
possessions, and among other things those four books which Scythianus had
written, each of them consisting of a moderate number of lines.[3] When his
mistress was once buried, Corbicius began to make his own use of all the
property that had been left him. Abandoning the old locality, he took up
his abode in the middle of the city, where the king of Persia had his
residence; and there altering his name, he called himself Manes instead of
Corbicius, or, to speak more correctly, not Manes, but Mani:[4] for that is
the kind of inflection employed in the Persian language. Now, when this boy
had grown to be a man of well-nigh sixty years of age,[5] he had acquired
great erudition in all the branches of learning taught in those parts, and
I might almost say that in these he surpassed all others. Nevertheless he
had been a still more diligent student of the doctrines contained in these
four books; and he had also gained three disciples, whose names were
Thomas, Addas, and Hermas. Then, too, he took these books, and
transcribed[6] them in such wise that he introduced into them much new
matter which was simply his own, and which can be likened only to old
wives' fables. Those three disciples, then, he thus had attached to him as
conscious participants in his evil counsels; and he gave, moreover, his own
name to the books, and deleted the name of their former owner, as if he bad
composed them all by himself. Then it seemed good to him to send his
disciples, with the doctrines which he had committed to writing in the
books, into the upper districts of that province, and through various
cities and villages, with the view of securing followers. Thomas
accordingly determined to take possession of the regions of Egypt, and
Addas those of Scythia, while Hermas alone chose to remain with the man
himself. When these, then, had set out on their course, the king's son was
seized with a certain sickness; and as the king was very anxious to see him
cured, he published a decree offering a large reward, and engaging to
bestow it upon any one who should prove himself capable of restoring the
prince.[7] On the report of this, all at haphazard, like the men who are
accustomed to play the game of cubes, which is another name for the
dice,[8] Manes presented himself before the king, declaring that he would
cure the boy. And when the king heard that, he received him courteously,
and welcomed him heartily. But not utterly to weary my hearers with the
recital of the many things which he did, let me simply say that the boy
died, or rather was bereft of life, in his hands. Then the king ordered
Manes to be thrust into prison, and to be loaded with chains of iron
weighing half a hundredweight.[9] Moreover, those two disciples of his who
had been sent to inculcate his doctrine among the different cities were
also sought for with a view to punishment. But they took to flight, without
ever ceasing,[10] however, to introduce into the various localities which
they visited that teaching of theirs which is so alien to the faith, and
which has been inspired only by Antichrist.

   54. But after these events they returned to their master, and reported
what had befallen them; and at the same thee they got an account  of the
numerous ills which had overtaken him. When, therefore, got access to him,
as I was saying,[11] they called his attention to all the sufferings they
had had to endure in each several region; and as for the rest, they urged
it upon him that regard ought now to be had to the question of safety;[12]
for they had been in great terror test any of the miseries which were
inflicted on him should fall to their own lot. But he counselled them to
fear nothing, and rose to harangue them. And then, while he lay in prison,
he ordered them to procure copies of the books of the law of the
Christians; for these disciples who had been despatched by him through the
different communities were held in execration by all men, and most of all
by those with whom the name of Christians was an object of honour.
Accordingly, on receiving a small supply of money, they took their
departure for those districts in which the books of the Christians were
published;[13] and pretending that they were Christian messengers,[14] they
requested that the books might be shown them, with a view to their
acquiring copies. And, not to make a lengthened narrative of this, they
thus got possession of all the books of our Scriptures, and brought them
back with them to their master, who was still in prison. On receiving these
copies, that astute personage set himself to seek out, all the statements
in our books that seemed to favour his notion of a dualism; which, however,
was not really his notion, but rather that of Scythianus, who had
promulgated it a long time before him. And just as he did in disputing with
me, so then too, by rejecting some things and altering others in our
Scriptures, he tried to make out that they advanced his own doctrines, only
that the name of Christ was attached to them there. That name, therefore,
he pretended on this account to assume to himself, in order that the people
in the various communities, hearing the holy and divine name of Christ,
might have no temptation to execrate and harass[1] those disciples of his.
Moreover, when they[2] came upon the word which is given us in our
Scriptures touching the Paraclete, he took it into his head that he himself
might be that Paraclete; for he had not read with sufficient care to
observe that the Paraclete had come already,--namely, at the time when the
apostles were still upon earth. Accordingly, when he had made up these
impious inventions, he sent his disciples also to proclaim these fictions
and errors with all boldness, and to make these false and novel words known
in every quarter. But when the king of Persia learned this fact, he
prepared to inflict condign punishment upon him. Manes, however, received
information of the king's intention, having been warned of it in sleep, and
made his escape out of prison, and succeeding in taking to flight, for he
had bribed his keepers with a very large sum of money. Afterwards he took
up his residence in the castle of Arabion; and from that place he sent by
the hand of Turbo the letter which he wrote to our Marcellus, in which
letter he intimated his intention of visiting him. On his arrival there, a
contest took place between him and me, resembling the disputation which you
have observed and listened to here; in which discussion we sought to show,
as far as it was in our power, that he was a false prophet. I may add, that
the keeper of the prison who had let him escape was punished, and that the
king gave orders that the man should be sought for and apprehended wherever
he might be found. And as these things have come trader my own cognizance,
it was needful that I should also make the fact known to you, that search
is being made for this fellow even to the present day by the king of
Persia.

   55. On hearing this, the multitude wished to seize Manes and hand him
over to the power of those foreigners who were their neighbours, and who
dwelt beyond the river Stranga,[3] especially as also some time before this
certain parties had come to seek him out; who, however, had to take their
leave again without finding any trace of him, for at that time he was in
flight. However, when Archelaus made this declaration, Manes at once took
to flight, and succeeded in  making his escape good before any one followed
in pursuit of him. For the people were detained by the narrative which
wasgiven by Archelaus, whom they heard with great pleasure;[4] nevertheless
some of them did follow in close pursuit after him. But he made again for
the roads by which he had come, and crossed the river, and effected his
return to the castle of Arabion.[5] There, however, he was afterwards
apprehended and brought before the king, who, being inflamed with the
strongest indignation against him, and fired with the desire of avenging
two deaths upon him,--namely, the death of his own son, and the death of
the keeper of the prison,--gave orders that he should b e flayed and hung
before the gate of the city, and that his skin should he dipped in certain
medicaments and inflated; his flesh, too, he commanded to be given as a
prey to the birds.[6] When these things came under the knowledge of
Archelaus at a later period, he added an account of them to the former
discussion, so that all the facts might be made known to all, even as I,
who have written[7] narrative of[8] these matters, have explained the
circumstances in what precedes. And all the Christians, therefore, having
assembled, resolved that the decision should be given against him
transmitting  that as a sort of epilogue to   his death which would be in
proper consonance with the other circumstances of his life. Besides that,
Archelaus added words to the following effect:--My brethren, let none of
you be incredulous in regard to the statements made by me: I refer to the
assertion that Manes was not himself the first author of this impious
dogma, but that it was only made public by him in certain regions of the
earth. For assuredly that man is not at once to be reckoned the author of
anything who has simply been the bearer of it to some quarter or other, but
only he has a right to that credit who has been the discoverer of it. For
as the helmsman who receives the ship which another has built, may convey
it to any countries he pleases, and yet he remains one who has had nothing
to do with the construction of the vessel, so also is this man's position
to be understood. For he did not impart its origin to this matter really
from the beginning; but be was only the means of transmitting to men what
had been discovered by another, as we know on the evidence of trustworthy
testimonies, on the ground of which it has been our purpose to prove to you
that the invention of this wickedness did not come from Manes,[1] but that
it originated with another, and that other indeed a foreigner, who appeared
a long thee before him. And further, that the dogma remained unpublished
for a time, until at length the doctrines which had thus been lying in
obscurity for a certain period were brought forward publicly by him as if
they were his own, the title of the writer having been deleted, as I have
shown above. Among the Persians there was also a certain promulgator of
similar tenets, one Basilides,[2] of more ancient date, who lived no long
time after the period of our apostles. This man was of a shrewd disposition
himself, and as he observed that at that thee all other subjects were
preoccupied, he determined to affirm that same dualism which was maintained
also by Scythianus. And as, in fine, he had nothing to advance which was
properly his own, he brought the sayings of others before his
adversaries.[3] And all his books contain some matters at once difficult
and extremely harsh. The thirteenth book of his Tractates, however, is
still extant, which begins in the following manner: "In writing the
thirteenth book of our Tractates, the wholesome word furnished us with the
necessary and fruitful word."[4] Then he illustrates how it, the antagonism
between good and evil, is produced under the figures of a rich principle
and a poor principle, of which the latter is by nature without root and
without place, and only supervenes upon things.[5] This is the only
topic[6] which the book contains. Does it not then contain a strange[7]
word;[8] and, as certain parties have been thus minded, will ye not also
all be offended with the book itself, which has such a beginning as this? -
-But Basilides, returning to the subject after an introduction of same live
hundred lines,[9] more or less, proceeds thus: "Give up this vain and
curious variations,[10] and let us rather find out what inquiries tile
foreigners[11] have instituted on the subject of good and evil, anti what
opinions they have been led to adopt on all these subjects. For certain
among them have maintained that there are for all things two
beginnings,[12] to which they have referred good and evil, holding that
these beginnings are without beginning and ungenerate; that is to say, that
in the origins of things there were light and darkness, which existed of
themselves. anti which were not merely declared to exist.[13] While these
subsisted by themselves, they led each its own proper mode of life, such as
it was its will to lead, and such as was competent to it; for in the case
of all things, what is proper to any one is also in amity with the same,
and nothing seems evil to itself. But after they came to know each other,
and after the darkness began to contemplate the light, then, as if fired
with a passion for something superior to itself the darkness pressed on to
have intercourse with the light."

A FRAGMENT OF THE SAME DISPUTATION.[1]

   The fragment is introduced by Cyril in the following terms:--He, i.e.,
Manes, fled from prison and came into Mesopotamia; but there he was met by
that buckler of righteousness,[2] Bishop Archelaus. And in order to bring
him to the test in the presence of philosophical judges, this person
convened an assembly of Grecian auditors, so as to preclude the possibility
of its being alleged that the judges were partial, as might have been the
case had they been Christians. Then the matter proceeded as we shall now
indicate:--

   1. Archelaus said to Manes: Give us a statement now of the doctrines
you promulgate.--Thereupon the man, whose mouth was like an open
sepulchre,[3] began at once with a word of blasphemy against the Maker of
all things, saying: The God of the Old Testament is the inventor of evil,
who speaks thus of Himself: "I am a consuming fire."[4]--But the sagacious
Archelaus completely undid this blasphemy. For he said: If the God of the
Old Testament, according to your allegation, calls Himself a fire, I whose
son is He who says, "I am come to send  fire upon the earth?"[5] If you
find fault with  one who says, "The Lord killeth and maketh alive,"[6] why
do you honour Peter, who raised  Tabitha to life,[7] but also put Sapphira
to death?[8] And if again, you find fault with the one because He has
prepared a fire,[9] why do you not find fault with the other, who says,
"Depart from me into everlasting fire?"[10] If you find fault with Him who
says, "I, God, make peace, and create evil,"[11] explain to us how Jesus
says, "I came not to send peace, but a sword."[12] Since both persons speak
in the same terms, one or other of these two things must follow: namely,
either they are both good[13] because they use the same language; or, if
Jesus passes without censure though He speaks in such terms, you midst tell
us why you reprehend Him who employs a similar mode of address in the Old
Testament.

   2. Then Manes made the following reply to him: And what manner of God
now is it that blinds one? For it is Paul who uses these words: "In whom
the God of this world hath blinded the minds of them which believe not,
lest the light of the-Gospel should shine in them."[14] But Archelaus broke
in and refuted this very well, saying: Read, however, a word or two of what
precedes that sentence, namely, "But if our Gospel be hid, it is hid in
them that are lost." You see that it is hid in them that are lost. "For it
is not meet to give the holy things to dogs."[15] And furthermore, is it
only the God of the Old Testament that has blinded the  minds of them who
believe not? Nay, has not Jesus Himself also said: "Therefore speak I to
them in parables: that seeing, they may not see?"[16] Is it then because He
hated them that He desired them not to see? Or is it not on account of
their unworthiness, since they closed their own eyes? For wherever
wickedness is a matter self-chosen, there too there is the absence of
grace. "For unto him that hath shall be given, but from him that hath not
shall be taken away even that which he seemeth to have."[17]

   3. But even although[18] we should be under the necessity of accepting
the exegesis advocated by some,--for the subject is not altogether unworthy
of notice,--and of saying thus, that He hath actually blinded the minds[19]
of them that believe not, we should still have to affirm that He hath
blinded them for good, in order that they may recover their sight to behold
things that are holy. For it is not said that He hath blinded their
soul,[20] but only that He hath blinded the minds of them that believe not.
And that mode of expression means something like this: Blind the whorish
mind of the whore-monger, and the man is saved; blind the rapacious and
thievish mind of the thief and the man is saved. But do you decline to
understand the sentence thus? Well, there is still another interpretation.
For the sun blinds those who have bad sight; and those who have watery eyes
are also blinded when they are smitten by the light: not, however, because
it is of the nature of the sun to blind, but because the eye's own
constitution" is not one of correct vision. And in like manner, those whose
hearts are afflicted with the ailment of unbelief are not capable of
looking upon the rays of the glory  of the Godhead. And again, it is not
said, "He hath blinded their minds lest they should hear the Gospel" but
rather "lest the light of the glory of the Gospel of our Lord Jesus Christ
should shine unto them." For to hear the Gospel is a thing committed[1] to
all; but the glory of the Gospel of Christ is imparted only to the sincere
and genuine. For this reason the Lord spake in parables to those who were
incapable of hearing, but to His disciples He explained these parables in
private. For the illumination of the glory is for those who have been
enlightened, while the blinding is for them who believe not. These
mysteries, which the Church now declares to you who are transferred from
the lists of the catechumens, it is not her custom to declare to the
Gentiles. For we do not declare the mysteries touching the Father, and the
Son, and the Holy Spirit to a Gentile; neither do we speak of the mysteries
plainly in presence of the catechumens; but many a time we express
ourselves in an occult manner, so that the faithful who have intelligence
may apprehend the truths referred to, while those who have not that
intelligence may receive no hurt.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 6, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

-------------------------------------------------------------------
  The electronic form of this document is copyrighted.
  Copyright (c) Eternal Word Television Network 1996.
  Provided courtesy of:

       EWTN On-Line Services
       PO Box 3610
       Manassas, VA 22110
       Voice: 703-791-2576
       Fax: 703-791-4250
       Data: 703-791-4336
       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

-------------------------------------------------------------------

You are viewing proxied material from gopher.ratthing.com. The copyright of proxied material belongs to its original authors. Any comments or complaints in relation to proxied material should be directed to the original authors of the content concerned. Please see the disclaimer for more details.