O how foolish a workman was this ! But perhaps he was a learner, who had not yet reached experience in workmanship. For if there had been wine (to purify) would he not have known how to make a strainer ? And if there had been silver or copper (to refine), would he not have known how to arrange a furnace ? [P. 12, l. 4] For by means of these instruments which the wisdom of mortals has contrived, the dregs can easily be separated from the pure and the dross from the silver. But this workman, even after many years, has not acquired intelligence nor after innumerable experiments has he been able to know what is necessary for his workmanship, that is to say, how to employ such compendious methods. But he made the sky a strainer which is useless all summer, and even in winter it does not refine every day ; but in the remote south it is not even, a little moistened. Very stupidly arranged, too, is the hollow of this filter ; for if what is pure descends to the earth, then the dregs are left above in the sky. And this performance is the reverse of the right one, in that the pure descends to the bodily sphere while the dregs remain behind in the spiritual sphere.
But as for the other statements, how and what they say about the Snow, as they are quite futile, let them be gathered within a covering of silence.
Mani teaches that the whole of creation 'refines.'
"Moreover," (he says) "he (i.e., Primal Man) made trees to be Furnaces." Yet they do not at all times separate fruit from the dust and their produce from the soil; and also cornfields (are said to be furnaces) ; and yet they do not continually draw up life from the earth. And if, as they teach, a Refining goes |xxxv up from the offal of the Archons, [P. 13, l.12] then the greater part of that swallowed Light is going forth by means of the offal of the Archons who swallowed it. Such is the polluted teaching which refines the Parts of its God from the midst of offal!
On Mani chaean principles the Archons and their skins are alike mortal.
But if, as some of them say, just as a serpent has a Sheath-skin, so out of the Sheath-skins of the Sons of Darkness the sky and the earth and the rest of created things were made, let them know that the proof which they offer stands against them. For there cannot be lifeless Sheath-skins from, things which in their nature are immortal. For as the lifeless Sheath-skin of the serpent convinces any one that the serpent also is mortal, and in like manner divisible, capable in like manner of being disintegrated and destroyed. And as the Sheath-skin of the serpent proves that its nature is destructible, so also the [P. 14.] Sheath-skin of Darkness proves that Darkness is mortal too. For a thing that is derived from an Existence is like it in every respect. Therefore, whether they were Sheath-skins, or real hides, the case is the same.
Why was the Father of the Archons left alive and imprisoned?
But if the Sons of Darkness were skinned and stretched in the air, they give evidence that Darkness, their Father, is also mortal because he is composite. Why, therefore, did they not skin him, too, in the beginning and deliver creation from his injuries ? What necessity could there be that he should be left alive, and what reason was there in his case that he should remain and turn again to struggle with pure souls ? . . . [ Cf. p. lxxiii.] And after he has 'intoxicated' and perverted and put them to shame, after he has made some of them fornicators and minstrels and blasphemers, then that wise Builder and Architect [Cf. p. xxx. l. 14.] has sense enough to frame a Grave and Prison for him. And instead of the Prison-house being thus built after a long period, and with [P. 15.] much toil, if the Sons of Light had been gathered together and with these Stones had stoned him, then, lo, [Cf. p.xxi. l. 32.] he would have come to an end. But if he would not have died, because his nature is not mortal, then this impure Teaching is put to shame in everything it says. For how did the sons of the immortal die, and how were the sons of a spiritual one skinned, and how were those |xxxvi who are not composite disintegrated ? [ Mani himself was skinned. ] And they did well who skinned the lying Mani, who said that Darkness was skinned, though it has neither hide nor Sheath-skin.
The Manichaean teaching about the Moon is impossible.
If, moreover, as they say, "the Moon receives the Light which is refined, and during fifteen days draws it up and goes on emptying it out for another fifteen days," if she is filled very gradually till the time of full moon, it may well be because there are not sufficient Refiners to give the Light at once, but why, pray, is it that she empties the Light little by little ? [Cf. pp. xxxviii. ll. 27, 127 ; xlii. 1. ll. P. 16.] Either the Receiving-Vessels do not receive and let it go at once, or the place into which she empties it is small and there is room for only a part daily. And while for fifteen days that Ship of Light seeks to empty out (the Light), where, pray, does that other Light, which is 'being refined and is going up,' go and collect and exist while the Moon is being emptied ? It must wander about and be lost for lack of a place to receive it; and so Darkness swallows it once more. [Cf. pp. xliv. 1.16; lxxxv. 1.4; lxxxix. l. 26.] For if it 'sucked in the Light' when it was far from it in the beginning, will it not gulp it down all the more, now that the Light exists at the very door of its mouth?
How foolishly Mani's 'Director' has arranged the Moon's function!
But understand how foolish that Director is. For, instead of (the arrangement) which would have been right, namely that the Moon should go and empty out (the Light) in one hour and return so that that former Light which was emptied out might be preserved, and that latter Light which is being refined might not be lost, (instead of an arrangement such as this), behold, the Moon is worn out with going and coming, and at full moon it is then emptied in such a way that the former Light is worn out and the latter scattered. Now a woman is with child for a long time, since her babe is developed after nine months. But when her [P. 17.] labour is easy, the birth takes place in a single hour, and thus the child is not in much torment, nor is the mother much exhausted. But in the case of the bright and lightly-moving Moon, at the time of full moon her child is produced in such a way that she is worn out and her child exhausted. And if she brings forth each offspring in a day, can she not also bring forth as the scorpion in one day ? And if she really empties it out she should be there as long as she is emptying. Why is she worn out with coming |xxxvii (and going), though she takes nothing hence till the time of full moon ?
How is the amount of Light received by the Moon always the same ?
And how is it that from eternity to eternity this Ship of Light is filled uniformly and receives neither more nor less ? But this contrivance was not a wise one. For it would be right that, at the time when the Refining is great, the Moon should receive more, that is to say, instead of being filled till the time of full moon, it would be right that she should be filled in five days. For if their statement were true, it would be right that what I have said should be the case. [ Mani's teaching has not aided the Refining. ] For to-day there is much of Mani's Teaching, and so it is clear there is also much Refining! But as a hundred years ago, this Teaching did not exist—would that it did not now—it is evident that the Refining of Light a hundred years ago would be less than it is to-day. And if the Refining of Light was not the same in amount then and now, how was the Moon then and now uniformly filled till full moon ? And when the Refiners were few in number, there was not less Light for the Moon, nor to-day when the Manichaeans abound is there any Light added to it. But when there were no Manichaeans, and when they are now in existence, there is no increase in the Moon to-day though they exist, just as there was no lessening in the Moon when they did not exist. [P.18, l.31.] So by the Moon, fixed in the Height which they have made as a mirror for themselves, it is possible for that secret falsehood of theirs to be brought to light. For if the existence and non-existence of the Manichaeans are alike to the Moon, the lying Teaching is refuted by what is peculiarly its own, in that its existence is on a level with its non-existence. And if they do not exist for the Moon, for which they imagine they do now exist in a very special way, they do not in a very special way exist for God the Lord of the [P. 19.] Moon. Thus from the Luminaries they receive a special refutation who imagine that they are recognised by the Luminaries. And, in fact, does not the reasoning of arithmeticians convince them that when those who persuade are many, much more do those that receive measure out; and when there are many floods the rivers are filled above their limits and rise beyond their wont ? |xxxviii
The lunar month of 29½ days opposes Mani's view about the Moon.
And why, indeed, is there a Moon for twenty-nine days and a half ? Let the false Teaching which disguises itself offer a proof on this point by means of a natural demonstration. But let us strip it that it may appear bare without any truth. Let them tell us, therefore, concerning this part of a day why it is defective and not completed ; is there no superfluous Light in any of the months, so that the deficiency for this day may be filled up ? But when it (i.e., the day) is defective it is not finished, and if there is superfluous Light (?) it is not completed. And if on account of the small amount of Light that day is imperfect, there would [P. 20.] be a chance that other days too would be imperfect. And in like manner when the Light increased, it would be right that the days should be found increasing as well. The shortage of Light, however, does not make any lessening in the Moon, nor does the increase of Light fill up this defective part. So let this defective part of a day convict the Heretics that they are altogether lacking in truth.
The Manichaean teaching about the Sun.
And because Truth quickly refutes them, when it passes from dealing with the Moon to the Sun . . . that it may refute by the pair of Luminaries those who while they worship Luminaries are persons whose intelligence is wholly dark. For just as he is enlightened who worships the Lord of the Luminaries, so is he darkened who exchanges the worship of their Lord for the worship of the Luminaries. Let us, therefore, state the case as they state it, though we shall not maintain it as they maintain it. For they say that the Sun receives the Light from the Moon ; right worthy are these Receiving-Vessels which receive from one another! [Cf. p. xxxvi. l. 10. xlii. l. 11.] And is there then no room in the Sun to receive all those Parts in one day from the Moon ? But, perhaps, the Sun might receive it, but the Moon is unable to give it; and behold with whatever load she has, she must hurry along and fling off some of the weight she is carrying. How, again, does the Sun not show that there has been some addition to his Light when he receives fifteen Parts of refined Light ? For, behold, the Moon is clearly marked even by one Part which is added every day, just as she shows when she is lessening. Is the sun then a |xxxix vessel not completely filled ? And how is its deficiency invisible ? And if it is not deficient how does it receive ? For if it is complete and its cavity is full of its Light—as it is in reality—(then know that) if thou pourest anything more into a vessel that is already full, it does not receive it; for anything that falls into it overflows. But this full object (i.e., the Sun) which does not receive anything which the Manichaeans assert (to exist), by its appearance calls us not to accept anything from the Manichaeans.
The Mosaic narrative gives the true purpose of the Sun and Moon.
Let us forsake then those doctrines of the Manichaeans, because they are the only witnesses concerning them, and let us hear those of Moses, to which all nations under Heaven bear witness, and in old time the Hebrews who reckoned according to the Moon, and after them all nations who are called Barbarians, and also the Greeks, who use the reckoning of the Sun, though they do not desert the reckoning of the Moon. And, therefore, even if we prolong our discourse, let us declare what is numbered by Sun-reckoning and what by Moon-reckoning. Days are numbered by Sun-reckoning. [P. 22, l.22.] For the dawning and darkness are indicated by the Sun. Behold the division of the day. But by the Moon the months are indicated. For the beginning of the months and end of the months are indicated by the Moon. [ The Sun marks the days not the months. ] For it is by the rising of the Sun and the setting of the Sun that the days are divided. But in the matter of months it makes no division, because its succession goes on uniformly, and does not declare any division when thirty days are ended, that it may be known by that division that the month has ended, or begun. [ The Moon marks the months not the days. ] But the Moon, when it is full and wanes, makes a division for the months, but makes no division for the days. For how often does it happen that the Moon rises at the third or fourth hour, and sets [P. 23, l. 2.] at the seventh or ninth hour ; while for two whole days she is not seen at all. God, in His wisdom who, indeed, ordered the months for the purpose of reckoning and the days for the purpose of numbering, made the Sun to number the days, as also the Moon to number the months, and as the day is completed in its course, so the Moon also is completed in its months, and from its beginning to its end the Moon produces thirty days. But if the day consists of twelve hours, and the Sun moves through a course of twelve hours, it is clear that the Sun is the fount of days. And, again, |lx if the month consists of thirty days and the Moon completes thirty days in waning and waxing, it is clear that the Moon is the mother and parent of the months.
Their inexactness in dividing time shows that the Luminaries are deficient and not worthy of worship.
But the exact reckoning is twenty-nine days and a part. For this also in the beginning the Wisdom of the Creator (both) put together and ordered the numberings that it might perfect the reckoning. For when the months are reckoned by, numbering [ they have ] thirty days. But the eleven days which are after the months he did not put in their right place, and why not ? And, wherefore are eleven days lacking in the Moon, and why are there three hours more in the year in the course of the Sun ? They are these three excellent Mysteries (?), as the numbering is interpreted, and the reckoning explained, so that because of the lack which exists in the Moon months are intercalated, [P. 24, l.21.] and because of the excess which exists in the Sun days are intercalated in order that since months and days are intercalated this Luminary may be abased, and the sovereignty of God may be made known. For because many nations go astray in the matter of them ( i.e., the Luminaries) on account of their Light, let their numbering convince them ( i.e., the nations) that on account of their dependence it is not right that they should be worshipped.
For if the numbering of the Sun is not arranged (with exactness) the course of the Moon (also) by its swiftness and deficiency changes the seasons of the year, so that summer is turned to winter, and winter to summer. And if again a deficiency is not [P. 25.] found in the Moon, which is dependent on the fullness from the Sun, as for these three superfluous hours which are in the Sun there is no place for them (in which) to go and remain in the numbering and reckoning of the year. For in the perfect days of the three hundred and sixty-five days, where may three superfluous hours enter and exist, (those hours) which cannot be reckoned with the perfect number of the months, and do not exist in the perfect number of the days ? But between the months of the Moon and the numbering of the days of the Sun, the Lord of the Luminaries arranged for them a place that they may go and rest in it. But we have spoken this rapidly because we were not sailed to speak of these matters ; but we were compelled to speak |lxi (of them) in order to refute those who wish to turn aside the Luminaries from the service of the months and days, that they may point out in them Refinings which go up from the earth.
If the Moon is a vessel how can the vessel itself wax and wane?
And inasmuch as the Moon seems to be made for the numbering of thirty days, and consists altogether of these parts., when the thirty days come to an end, it (itself) ceases to exist. For it is not one thing and its Light another thing. And because "the Moon is a vessel into whose midst the Light is poured," even if that Light were lacking, the vessel itself as [P. 20, l.9.] regards its own nature with (i.e., in proportion to) the aforesaid Light, would not be able to come to an end or increase, since all vessels give evidence that they themselves exist in their natural size, and if there falls into them a greater amount the vessels do not grow larger, and if less falls into them, they do not shrink. And if anything that is in them is emptied out and vanishes, those vessels themselves do not vanish. And since they call the Moon the Ship of Light, let a demonstration come forth from a ship to refute them, (namely), when it is filled or emptied it remains in its proper size, that is to say (in the real proportion) of its length and breadth and height. But in the case of this Ship of Light, which, they say, is in the heavens, the Light which is poured into it or emptied from it is visible to us, but the Ship itself is not visible ; either let them then tell [P. 27.] us the nature of the vessel, that we may know that for this purpose it was arranged that it might be filled and emptied as they say ; or let them tell us if that vessel itself is filled and built up and rises, and is completed and demolished and comes down. It is evident even to blind men who do not see that the Moon is made for the numbering of the months, and is not for a Refining.