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14. The judges
said: If you have any clearer statement yet to make, give us
some explanation of the nature1570
of your doctrine and the designation1571
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 imprisoned1572
in the portion
of the wicked one, as John says, that “the whole world lieth in
wickedness,”1573
and not in God. Wherefore we have
maintained that there are two localities,—one good, and another
which lies outside of this,1574
| 1574 The
text gives “extra eum.” Routh suggests
Deum, outside of God. |
so that, having space therein in his, it might be 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 suffer 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;1575
and if1576
| 1576 The
text gives simply “quod Dei substantia,” etc. We may
perhaps adopt, with Routh, “quod si Dei,” etc. | 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?1577
| 1577
Sedes. [“Thrones,” as in Milton.] Routh
suggests sidera, luminaries. | 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
unbegotten1578
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
enjoyment1579
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;1580
| 1580 The
reference is to the ancient custom of using wax and certain earths and
clays for the purpose of affixing, by means of the ring, a seal with an
impression on any object which it was desired to secure. Thus
Herodotus, ii. 38, tell us how the Egyptians marked the pure victim by
wrapping it round the horns with papyrus, and then smearing some
sealing earth (γῆν
σημαντρίδα) on it, and stamping it with a ring. See also Cicero, Pro
Flacco, where he speaks of the laudatio obsignata
cretâ illa Asiatica; and Plautus, Pseudolus, Scene i.,
where he mentions the expressam in cera ex annulo suam imaginem,
etc. [Compare vol. v. p. 466, note 3, this series.] |
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.E.C.F. INDEX & SEARCH
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