S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from the Palimpsest B.M. Add. 14623 by C. W. MITCHELL, M.A., volume 1 (1912). Fourth Discourse to Hypatius against False Teachings.
THE FOURTH DISCOURSE AGAINST FALSE TEACHINGS.
How was the Darkness imprisoned?
YE know that it is right that Mani be asked: From which of the Elements was the Grave built for the Darkness? But if it spontaneously turned and imprisoned itself, know that, because it cannot mix or mingle with itself anything else-- [P. 91, l.20.] for there is nothing--and because, moreover, it cannot change itself--for it is an (eternal) Entity which exists as it existed before, and does not come to change--it cannot become opposed to itself. But if he built (the Grave) from the Element of the Good (Being), how did he make it from these Souls in whom he takes delight to-day? But if there is essentially belonging to his nature something which is harder than these Souls, then why did the Darkness not build from that hard and deaf (i.e., inexorable) and victorious element a wall for the outer Domain in order to keep his possessions within? And thus [P. 92.] he would have been spared all these evils. But, perhaps, this wisdom had not come near him at that time, but in the end (?) of his years it happened that he was harassed and learned,, practical (?) workmanship and stone-cutting, and architecture. . . . And if these (qualities?) are there, not only are they there. For many things are required there. For a natural building shows how many things it requires to be employed (in constructing it).
Things required to build the Grave.
For if they are stones in reality, (?) and if they are cut as they say, there is required one who cuts, and the iron [L. 30.] which cuts, and the stones which are cut, when . . . are [L. 40.] left, and a rope . . . which in the middle, and all these . . . natures . . . which is in it and a destroyer of their |lxxv essence ; and, moreover, fire injures iron, for it ( i.e., the fire), transforms the nature thereof. And if any one leaves an iron in the furnace there its destruction (?) follows. And [P. 93.] if any one goes . . . though they are bound (natures), and they go into one another. All this creation is required there so that it may be found in the Domain of the Good (Being). So when this Teaching professes to explain about the Domain of the Good (Being), its explanation is found to refer to this creation. And just as even when it explains about it ( i.e., this creation), . . . lacks intelligence, and just as ...
The Earth from which the Stones were cut cannot be Eternal.
And this Earth from which the Stones are cut is not [L. 26.] essentially such that is uncomposite, and also incapable of being cut up. For a thing which is not composite cannot be cut. For a composite nature can be dissolved. But if it can be cut . . . And if it has these (qualities) in its nature, it has no (immutable) Essence in its nature, and it shows that the natures which (spring) from it are composite creations. For that Grave is built, it is certainly composed and . . . But if [L. 40.] the Architect of the work is skilled in building it is right that it should be put together cunningly. These Stones, [P. 94, l. 8.] therefore, which were compounded there show concerning the Earth from which they were cut, that it also is a composite nature.
The Earth would be damaged by the quarrying.
And just as if any one asks about natural stones ... as to whence they were cut, it is possible to declare and say that they are cut and hewn from some place or other--a thing whereof also a building in our country is a witness to us--it is right, moreover, to ask whence had this Earth (such resources) that these Stones were cut from it. For it is clear [Cf. p. xxx. l. 29.] that they were made either from something or from nothing. For they cannot say that it exists of itself; for . . . refutes them. And, therefore, let the great deep and abyss which is in that quarry, from which these Stones were cut, refute them. And when BÂN, the Builder, built to make the Grave [Cf. pp. xxx., xlvii.] for the Darkness, he made that great pit in his Domain for the Sons of his Domain. And whence was the deficiency [P. 95.] of that Earth filled up (again) ; for if it was fair before it |lxxvi became lacking, it was exceedingly and endlessly disfigured after it had been cut.
Thus, the idle tales have become and are a laughingstock. For if the stone-cutters operate on that Earth, they are at the same time carrying it forth into the Domain of the Darkness. And if it has not a nature to remain in a Domain which is not its own, then how does it imprison in a Grave built from itself the Darkness which is foreign to its nature?
Have Light and Darkness A Common Earth or separate Earths?
And, again, if this Earth stretches unto the Earth of the Darkness, is it not the fact that, since it is beaten out and everywhere bordering upon it ( i.e., the Darkness), it has all become one earth in the Domain of the Light, and in the Domain of the Darkness? And it is found that one earth supports them both. These are fine Gods and (eternal) Entities which are supported by one another! And if it is one, as also it is one, for it must be one, then either it is all dark [Cf. xcv. 7.] towards the Good and towards the Evil, or, again, it is luminous towards both. For it is impossible that the half of it towards [P. 96.] the Darkness is dark, and the half of it towards the Light is luminous, because its fixed nature will not allow it. For it is one in its Essence. Or a great gulf exists in the middle between these two Earths, and does not allow them to go forth to one another.
If a great gulf divided the two Domains, how could it be crossed?
And if a mighty gulf which separates above and below does exist there, how did the Darkness cross to the Domain of the Good (Being) without a bridge? Or did he forsooth make a bridge over it and cross? For those to whom it is easy to speak falsely in everything, it is not difficult to lie.
And if they say that he crossed without a bridge, even if they speak falsehood, they are refuted. For if the two sides can cross over one to another without a bridge, a wide gulf being in the middle, they are found to be spiritual, and they are not heavy bodies, and it is evident that for Natures which are thus subtle and light, a supporting Earth is not required as for bodies. Therefore, either let them appeal to the Earth, and it shows that they are corporeal, |lxxvii and are unable to cross the gulf without a bridge. Or let them appeal to the Abyss, and if they flew and crossed it [P. 97.] they are spiritual, and are not dependent upon the Earth.
How could a bridge be constructed between the Domains?
And if they flee from these two (alternatives) to (the theory of) a bridge . . . [ they are refuted ] for when the sons of the Darkness bridged (?) the Great Abyss, to cross it. with what (did they make it) and how? And how did they bridge it ; for those who build a bridge fix (?) its foundations (lit., legs) on both sides as rivers show, or a deep which is bridged. Why. therefore, did they bridge it? And how were the Sons of the Darkness able without a bridge to ... their companions . . . or did they, perhaps, . . . cross the bridge . . . since they were on one side, and the Sons of the Light on the other side! And if that bridge was . . . the waste in the middle would make it useless. But if it was . . . it would not allow them to cross ; and thus the twisting of Mani has come to an end.
If the Light Earth touched the Earth of Darkness, it suffered pollution.
But if the Earth was all one, since it stretches towards Good and Evil, are they not ashamed when they say concerning the one, that is to say, concerning the one Essence that the half of it which is towards Good is good, and the half of it which is towards Evil is evil? But if it is in its Essence praiseworthy (?) O what ridiculous Teaching--how can the Essence of the Earth be praiseworthy (?) [ when it touches the vile Earth which was opposite? ].
How could the Darkness limit the Light?
And if those illustrations of the Sun and Shadow which [P. 98, l. 8.] they bring forward do belong to things ; if (they are) Earths, because they are dense bodies, they touched one another and were limited by one another . . . how is it (the Light) [L. 20.] limited by the Darkness, seeing that the Light scatters the Darkness and rends it asunder and ( enters ) into its Domain, and . . . also its nature . . .? [L. 28.]
Mani's illustration of "Sun and Shadow."
For (as regards) the Sun and the Shadow which touch one another, the nature of the Sun has no [ gross and dense ] body . . . to destroy the Shadow, and the Light which is here . . . seeing that no other body is interposed. [L. 38.] Moreover, a Shadow is not a nature (in) itself. For it is the child of that substance, either of stone or wood, standing in the [P. 99.] |lxxviii face of the Light; and apart from the Light a Shadow cannot be produced.
If the nature of Light and Darkness is considered, Light ought to have made the Assault.