They lay down two principles, God and Matter. If he (Manes) separates that which comes into being from that which really exists, the supposition is not so faulty in this, that neither does matter create itself, nor does it admit two contrary qualities, in being both active and passive; nor, again, are other such theories proposed concerning the creative cause as it is not lawful to speak of. And yet God does not stand in need of matter in order to make things, since in His mind all things substantially exist, so far as the possibility of their coming into being is concerned. But if, as he seems rather to mean, the unordered motion of things really existent under Him is matter, first, then, he unconsciously sets up another creative cause (and yet an evil one), nor does he perceive what follows from this, namely, that if it is necessary that God and matter should be supposed, some other matter must be supposed to God; so that to each of the creative causes there should be the subject matter. Therefore, instead of two, he will be shown to give us four first principles. Wonderful, too, is the distinction. For if he thinks this to be God, which is good, and wishes to conceive of something opposite to Him, why does he not, as some of the Pythagoreans, set evil over against Him? It is more tolerable, indeed, that two principles should be spoken of by them, the good and the evil, and that these are continually striving, but the good prevails. For if the evil were to prevail, all things would perish. Wherefore matter, by itself, is neither body, nor is it exactly incorporeal, nor simply any particular thing; but it is something indefinite, which, by the addition of form, comes to be defined; as, for instance, fire is a pyramid, air an octahedron, water an eikosahedron, and earth a cube; how, then, is matter the unordered motion of the elements? By itself, indeed, it does not subsist, for if it is motion, it is in that which is moved; but matter does not seem to be of such a nature, but rather the first subject, and unorganized, from which other things proceed. Since, therefore, matter is unordered motion, was it always conjoined with that which is moved, or was it ever separate from it? For, if it were ever by itself, it would not be in existence; for there is no motion without something moved. But if it was always in that which is moved, then, again, there will be two principles—that which moves, and that which is moved. To which of these two, then, will it be granted that it subsists as a primary cause along with God?

E.C.F. INDEX & SEARCH