But one must wonder at this Wind that it was not revealed to Moses, the chief of the Prophets, who divided the sea and went through its midst, nor again to Simon, the chief of the Apostles, |lvii was it revealed, he who went down and walked upon the waters, and moved lightly upon the waves of the sea! But it was revealed to this Bardaisan who was unable to prevent the dew which dropped upon his bed! But let them give us the signs and wonders which he did, that by means of the open signs the secrets which he taught may be believed. But if the Prophets and Apostles [L. 22.] who did many signs and wonders did not say one of the things which Bardaisan by himself denied, and if Bardaisan, who denied many things which are foreign to the teaching of the Prophets and Apostles, did not do any of the signs which they did, is it not clear and evident to any one who wishes to see clearly that there is a great gulf between his Error and their true Knowledge?
What supported the Entities in Space?
Let us ask [ what force it is which supported ] all those creatures which Bardaisan preached and the Firmament (?) and the Earth and those whom he calls PANPHLGOS (?) and all that earth (?) which is beneath everything and above the Darkness--who supports all these? Or how does the Darkness, which is beneath [P. 58, l.10.] everything, support everything so as to be the foundation of all? But if they say that everything is placed on nothing, let Bardaisan who said how can it be explained that something comes from nothing, (let him) repeat the thing which went forth from his mouth (and ask) how can something be supported by nothing? For how can a thing which does not exist support a thing which does exist? But if he says that it would be easy for God to hang everything on nothing, he confesses, though unwillingly, that it would not be difficult for God to create everything out of nothing. For if he was unable to create something from nothing, neither would he be able to set something on nothing . . . [ and [P. 59.] Bardaisan cannot say that the Will of God supported everything ]. For (how) was that Will which they say is light [ and unable to [L.7] make anything from nothing able even to support it? ] And, [L. 13.] therefore, as it was necessary for the Will to have something out of which to create creatures ([ so it needed something ] on which to place its creatures.
God is the cause of the Entities.
[ And if creatures are made from Entities ] which are not |lviii dependent on something which supports them, [ are not these Entities dependent ] upon something which is not dependent? And if they say that there is a myriad of ... each supporting one another . . . [ they are not wise in what ] they say ; [ for let us [L. 33.] ask about that last supporter ] of them all, who bears it up? Until of necessity one great and perfect One is found Who is perfect in every respect, Who is identical with His own Domain and exists by His own power, and from nothing makes everything. For if He lacks any one of these things, then He is not perfect, and, therefore, [P. 60]. He is in some sort an imperfect God who requires three things--that is, something from which to create created things, and a Pillar which upholds His creatures and a Domain in which His Divinity may dwell. But if the Will of God is supporting by its power the creatures which come from the Entities, it is clear that also that Will of God was supporting the Entities from the first and the same confused them. And if it was not supporting the Entities, then it does not support anything that comes from them. And if the Entities were dependent on it (i.e. the Divine Will) and existing by His power, they were not even Entities, especially as the Darkness also is found to exist likewise by the power of the Good One.
III. Mani's Teaching; he placed the Light World in contact with the Darkness, and thereby introduced great difficulties. How did the attractiveness of Light reach the Senses of Darkness?
And, therefore, on these grounds we have opposed Mani also with a true refutation. For he, too, calls God the Earth of Light, which (Earth) is not perfect, but if it is a deficient thing, the very word deficiency is enough to refute its claim to perfection. For its one side proclaims concerning the whole if it, that if on its side which is near the Darkness, it is limited by the Darkness, and if it is (so) by nature, its nature is very deficient and imperfect, inasmuch as that which limits it on one side is not a thing which is fair but the Darkness. Now, in the case of a thing which is limited by the Evil, inquire no further as to its weakness; [P. 61, l.13.] for it is enough that the Evil limited it. And how, O Mani, shall we call that thing the perfect Good which is limited by the Darkness, or perfect Light that which is bounded by the Darkness? For it (i.e., the Darkness) confined and limited its inferiority (i.e., the inferiority of the Light), and did not suffer it to fill all (Space), in addition to the fact that it (i.e., the Darkness) waxed |lix bold like a strong one to trample down its Domain and to enter its Boundaries, and to plunder its Possessions. But they say that it (i.e., the Darkness) came as one in need ; but if it was in need, know that this (i.e., the Light) also is weak, and if the former plunders the latter is plundered. And, in order that they may be refuted in all points, if the two frontiers of Good and Evil were thus contiguous, all that side which bordered on the unclean became unclean and defiled, and infected, and corrupted by the contact of the Darkness. And if they say that that side which bordered on the Darkness was not injured by the contact of the [P. 62.] Darkness, then that side which could not be injured is more excellent than those Souls which were injured by the contact of the Darkness, for it ( i.e., the Darkness) is said to have acquired power over the inferior, since this inferior was all injured. But although it (i.e., the side) has contact with the corrupt Darkness from everlasting to everlasting, the injurious contact could not injure it. And if the Enemy was unable to get dominion over it, and the Foe to tread it down and the Marauder to ascend and cross it, then why was it necessary for the Good One to takethe pure Souls who belonged to him, and to 'hurl' them beyond his own victorious Frontier into the jaws of the Darkness? For it has been said that the Darkness could not even cross that mighty Frontier. But if it was a defenceless Frontier, one which could be overcome, and laid low, and trodden down and crossed, then its weakness could also be injured by the contact of the Darkness. And if the Darkness had been able to get dominion over it, if it had wished to destroy it, lo, it would have destroyed [P. 63.] it by degrees, and made an Assault. And if it desired to rob it, behold it would have approached it stealthily by degrees, and moved onwards. And if (it had wished) to feel a Passion for it and to enjoy it, lo, what gave it Pleasure was at its side . . . if [L. 13.] what gave it Pleasure was in close contact on its side from everlasting to everlasting; and if it carried its will into action, the Darkness had no need to make an Assault and enter the midst of the Earth of Light, because the same Pleasantness was diffused throughout the whole of it (i.e., the Earth). For the Light is one in its nature, and wherever a man has pleasure in it, |lx it is the same. Look, therefore, at the fabricated system of deceit, for in all this the Pleasantness of the Light is in contact with the Darkness, as they say. If it is after the fashion of a park, the one side which bordered on the Sons of the Darkness was entirely akin to the Darkness--for it is with them. And if the Fragrance of that pleasant thing is sent forth into their nostrils, and if that Light is diffused upon their eyes, and if the Melodies of that sweet Player are poured into their ears, how since all this was present with him, did he smell and perceive as from a far mountain that "there was something pleasant [P. 64, l.12.] there"? And if from the centre of the Earth (of Light) or from the inner sides he received the smell of the Pleasantness of Light, this, too, is against them. For how did it come about that the sweet smell and effulgence burst forth and entered even there? And how did this beautiful Fragrance ever smite the Darkness?
If Darkness has foreknowledge it is more excellent than the Light.
For if the Darkness had foreknowledge, and by means of that he knew that there would be something pleasant (in the realm of Light) then is that Entity (of the Darkness) greater and more excellent than this Good, in that it has this foreknowledge. But lo, the Souls who are from this (Entity) are to-day existing in Ignorance and Error. [ How can the Souls escape from this Darkness? ] And if he had great foreknowledge, when do the Souls who have strayed expect to be 'refined,' seeing that 'he who leads them astray' is so great? For by his knowledge he made them to be without knowledge. But, above all, they cannot go forth hence, because, howsoever that Good (Being) may contrive to form ways and means for their departure [P. 65, l. 9.] hence, that Evil One knows beforehand all the movements and secrets which are planned there against him ; and that Good (Being) cannot even conceal his secret thoughts from him. And if he cannot conceal from him the thoughts in his own heart and in his own Domain, how does he expect to release from under the hand of this mighty One the Souls who are subject to his authority, [Cf. p. lxxii. l. 3.] especially, too, if they are stored up in the midst of him and 'swallowed,' as they say? And if, when they were not swallowed, he contrived to swallow them, now that he has swallowed them, who is there that can bring them forth from his midst? '(This |lxi is a thought) which even Mani himself may have muttered from the midst of the Darkness when he was swallowed. And in his muttering whose help would be invoke? (Would he invoke) Him who even in his own Domain is guarding himself from that which he fears? For he is afraid to come because he knows that if he comes he is swallowed; but they are ashamed to say that he [P. 66.] can be swallowed. And how can they conceal it? For behold those Souls which were swallowed up (so as to be removed) from him make them ashamed. And if they were not swallowed, again they are all the more ashamed in this point, (namely): Why did that Nature which cannot be swallowed not contend (?) with the Darkness and swallow all of it?
The Evil One had or had not foreknowledge.
Behold, two alternatives are set before them; let them choose one, whichever they wish, that they may be put to confusion in it. But if in both directions they are put to confusion, this is not due to us, but to their wise Teacher, who concocted for them a Teaching which is put to confusion in every respect. But if they say that he had no foreknowledge, [ then let them hear my former questions about the contact of the Darkness with the Light ]. [Cf. p. lviii. f.]
If Darkness had foreledge, he showed restraint. Did the Virgin of the Light tempt him?
If the Evil One has foreknowledge from the first, how is it that he sometimes (?) perceived as if he sometimes knew? And if when he knew he did not feel desire ; the question is one which resolves itself into two alternatives, (namely), if he verily made an Assault with his eyes (open?), it is a thing [P. 67.] repugnant to his nature ; but if, though he felt desire, he did not make an Assault he remained by reason of his self-restraint for a long time in a state of desire perforce. But these Souls who are from the Good (Being) are put to shame by his self-restraint, since they are found to be fornicators, and they run corruptly into all evils. And who caused that false ascetic to offend? Can it have been that Virgin of the Light about whom they say that she manifested her beauty to the Archons, so that they were ravished to run after her? But it is not possible for pure mouths to speak as they do about the things after this ; so that we will not commit them to writing, but we will take refuge in such discourse as it is possible to use (and argue), that if that Virgin of Light appeared to him and |lxii made him offend by her purity, her folly is seen in this. And in what respect was the beauty or pleasantness or fragrance of the Virgin of Light different from that of that Luminous Earth? So that if there is a question of Passion, behold, [P. 68.] as a harlot, she embraces the fornicator. For the borders of both Domains embrace one another after the manner of bodies. And, because from eternity and from everlasting they were touching one another, perhaps, also, that Evil one became weary of the perpetual contact. But if a comparison such as that which they employ (lit., bring) is applicable to the matter, (namely), that one loves and another is loved, the experience of debauchees refutes them, (namely), that, although they love, there comes a time when they are sated and weary of that thing which they love.
How did Darkness discover this Light?
And if our questions do not please them, neither does it please us that they should speak all this blasphemy against the Truth. If, therefore, they wish to hear many things, in a single [L. 33.] word . . . that is to say, when they confess that they are in an evil case. And, therefore, silence is our part, and they will [P. 69.] have profit. But if . . . And if they do not wish to come to that which overthrows them (?), let them show how at one time the Darkness had a Passion for the Light, though they were from everlasting hidden in one another. If this Fragrance was diffused recently, first we must inquire what was the cause which made it spread, and what was the power which stirred it up, and why all this was. (?) And it is clear that that is the cause of the trouble and war. But if the Darkness acquired Thought which . . . , and a Mind which he had not (formerly) and Knowledge which he had not, lo again [ we refute them by asking how Mind could be acquired by a Nature which did not contain it. It could only come from an outside source-- from a region above the Darkness ].
The explanations of Bardaisan, Marcion and Mani as to the original cause of the Disturbance.
[L. 40.] For Bardaisan had already (?) (i.e., before Mani) said, 'There arose a cause by chance, and the Wind was impelled against the Fire.' Marcion said [ concerning the . . . ] "that |lxiii he saw a certain picture." (?) For we will not utter these other things which are after it(?) ; even though their mouths were fit to utter something which was not permissible. For (let us ask) whence sprang the cause, O Marcion, which first [ made him aware of ] that which was beneath him? And if the Good . . . which was above it did not perceive HULE seeing that it was under him, how did he perceive it anew, [P. 70, l.11.] or how did HULE(?) recently (ascend to regions) which are not natural for it? And Mani said, concerning the Darkness . . . [ that its Sons began to rage and ascend to see what was above them outside the Darkness or that it acquired Thought ].
They are all different. Mani takes any explanation that suits him regardless of consistency.
And see how like the perverse crabs are to one another, each one of whom takes a devious course and goes forth, not to come to the Scriptures, but to turn aside from the Scriptures! And, perhaps, Satan, their father, took a somewhat devious course, because he is a native in Error--that is because they are foreigners from foreigners, who do not blaspheme at all. For let the circumcised foreigners prove that each of them is a drop of poison 'of the troubled sea.' Whenever, therefore, it suits Mani, he brings their two sides into [P. 71.] contact, like Sun and Shade, which cannot be mingled together. And, again, when he is forced he destroys the first and mixes them together--the Good and the Evil--like water with water. And that he may not be refuted (by the argument) that if they had been near together, how did the Darkness recently desire the Light, as if it had suddenly met it, he constructed the theory 'that sometimes HULE acquired Thought.' And in seeking to avoid refutation, he came to such a point that he rightly suffered confusion. And because he was compelled he named two Roots ; and because again he was plainly exposed he produced many Natures from the midst of two Natures. But a tongue which is in the power of Falsehood is turned by it as it ( i.e., Falsehood) finds convenient.
How did the Darkness love the Light?
For with regard to Light which is the opponent and the abolisher of Darkness whenever it suits them, they say that |lxiv it (i.e., the Darkness) had a Passion for it (i.e., the Light). And how does opposite love opposite, that is to say, how does the injured one love its injurer? or how does the eater have affection for that which is eaten, as the wolf for the lamb? Or will they, therefore, suppose the Light to be injured [P. 72.] like the lamb? And (then) it had good reason to desire the Darkness (which is) like a wolf! But if they suppose that the Darkness is injured like the lamb, how does that which is injured have a Passion for its injurer? They attribute to Darkness that it desires, like the wolf, and that it is injured like a lamb; and when these two things are laid at the door of the Darkness, has not the true (opinion) perished from them (i.e., the Manichaeans), that is, have they not perished from the Truth? For those proofs and comparisons which they adduce are also confused like them ( i.e., the Manichaeans).
The Domains of Good and Evil illustrated from the natural places of Fish and Moles.
But if there are two Domains, and Good and Evil who dwell in them, (now) I portray these from things external and with simple illustrations in order that they may be easy for their hearers. For let us suppose that there is a great and clear and pure river, and fine fish in it, and that there is a bad and filthy and foul sepulchre, and moles in it. Then let us set the moles which dwell in the Darkness as the likeness of the Sons of Darkness, and let us place the fine fish as a fine (?) type of the Sons of the Light and let us suppose that their Domains are bounded this by that, the water by [P. 73, l. 8.] sepulchral vaults, and the dry land by wet ground . . . if those fishes [ do not ] long to go up to the dry land and to soil themselves in mud and in the burrows of moles ; is it not, therefore, incontestably clear that just as moles dislike going down to the water, so fishes disdain to go up to the dry land? And they are made to be neighbours to one another ; and in proportion as their boundaries approach one another, so much the further are their (natural) wills removed from one another ; so that there is none of them which desires his neighbour's domain. |lxv
If, therefore, these things which are not Entities, and are not (derived) from Entities, and were not made from good and evil Natures--since if thou kill a mole and cast it to the fishes, the fishes will devour it--and if, therefore, these things which are near to one another in a certain sense are thus far strangers as regards their abodes and . . . in their nature, and do not dare to cross their borders, how much more would it be right that Good and Evil should exist in their Nature and Domains, seeing that they are real Entities and really strangers to one another, and the reality of their Enmity [P. 74.] is never lessened! For if it was lessened, that is due to Freedom and not to Essential-nature, (it is due) to Will and not to Nature; how, therefore, did the Darkness . . . to cross to the Domain of its opposite, and why?--seeing that when a mole goes it goes into its own (proper place), and when it ceases (?) (it goes forth) and smells that it may reach the edge of the water and (then) returns again to go into its own (proper place). And so, also, a fish, to which are assigned its depths comes into its own (proper place), and when it ceases (?) it returns to its depths
Here are correct demonstrations which refute those who have introduced confused Teaching . . . For it is found that [L. 33.] fishes and moles which come from Nature [ stay in their own natural places ] . . .