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| The Origin of the Good One Different from that of the Evil One.
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Chapter VIII.—The Origin
of the Good One Different from that of the Evil One.
When Peter said this, Micah,1509
| 1509 Dressel remarks that
this cannot be the true reading. Some other name mentioned in
Hom. II. c. 1 must be substituted here or in c. 4. | who was himself also one of the companions
that attended on him, said: “I also should like to learn
from you if the good one has been produced in the same way that the
evil one came into being. But if they came into being in a
similar manner, then they are brothers in my opinion.” And
Peter said: “They have not come into being in a similar
way: for no doubt you remember what I said in the beginning, that
the substance of the body of the wicked one, being fourfold in origin,
was carefully selected and sent forth by God; but when it was combined externally,
according to the will of Him who sent it forth, there arose, in
consequence of the combination, the disposition which rejoices in
evils:1510
| 1510 This passage is
corrupt. We have adopted Wieseler’s emendations for the
most part. | so that you
may see that the substance, fourfold in origin, which was sent forth by
Him, and which also always exists, is the child of God; but that the
accidentally arising disposition which rejoices in evils has supervened
when the substance1511
| 1511 We have read
τῆς with Wieseler
for τις. | was combined
externally by him. And thus disposition has not been begotten by
God, nor by any one else, nor indeed has it been sent forth by Him, nor
has it come forth spontaneously,1512
| 1512 Wieseler translates
“accidentally.” | nor did it
always exist, like the substance before the combination; but it has
come on as an accident by external combination, according to the will
of God. And we have often said that it must be so. But the
good one having been begotten from the most beautiful change of God,
and not having arisen accidentally through an external combination, is
really His Son. Yet, since these doctrines are unwritten, and are
confirmed to us only by conjecture, let us by no means deem it as
absolutely certain that this is the true state of the case. For
if we act otherwise, our mind will cease from investigating the truth,
in the belief that it has already fully comprehended it. Remember
these things, therefore; for I must not state such things to all, but
only to those who are found after trial most trustworthy. Nor
ought we rashly to maintain such assertions towards each other, nor
ought ye to dare to speak as if you were accurately acquainted with the
discovery of secret truths, but you ought simply to reflect over them
in silence; for in stating, perchance, that a matter is so,1513
| 1513 We have changed
οὐχ ὡς
ἔχον into οὕτως
ἔχειν. | he who says it will err, and he will
suffer punishment for having dared to speak even to himself what has
been honoured with silence.”
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