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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?
How could Darkness swallow Light?
Again, let us turn and ask the advocates of Error, that is, its Preachers -- how were the Sons of the Light cast into the mouths of the Sons of the Darkness? And how did the Darkness swallow the Light -- a thing which is not natural to it? But the nature of both is that the Light swallows and the Darkness is swallowed. And if here (in our world) the [P. 76.] Light swallows the Darkness as experience shows, but there the Light is swallowed, as the Heretics say, it is clear that this Darkness which is swallowed here is not akin to that Darkness which swallows there ; just as also the Light which swallows the Darkness is not akin to that which is swallowed by the Darkness. And if they strive to make a stand, again they fall. For one fall is not sufficient for them. For really it is not a case of falling at all. For this takes place (only) where there has been standing ; they are always prostrate -- they do not wish to stand.
Again, let them understand (?) that as regards this Light which swallows the Darkness here with us, and this Darkness which here amongst us is swallowed by the Light, it it is the nature of that which swallows to swallow, and of that which is swallowed to disappear. Or has the Creator's own will changed their natures? And if it is due to (His) Will, where was their (unchangeable) Nature? If he is one who submitted (?) himself there, and is the Light-God who did not [P. 77.] aid himself, whose Light was swallowed by the Darkness, how has he to-day changed the nature of the Darkness that it should be swallowed by the Light? For they say that he is the Maker. And, if the Darkness changed its nature, it is unlikely that it would bring itself to the weakness, so that he who swallowed them is swallowed to-day. Since that true saying demands that natures essentially fixed cannot be changed; but that Freewill, because He created it to say [lxvii] everything, proclaims by name those Entities whose true nature it cannot declare. But, because those names belong to the Entities, the Entities of the substances (?) are changed. For if the substances (?) of the Entities had been like the names of the Entities, and were fixed natures, they could not be changed ; because a thing which exists in the natural condition of its original Essence, so exists as it is, and so remains for ever and ever.
But let us inquire about the nature of this Darkness, whether this is natural to it, (namely), that it should be swallowed by the Light, just as our sight proves . . . that [P. 78.] it (i.e., the Darkness), too, is swallowed here so that both here and there it has an essential Nature. For one Entity cannot be divided into two Entities, even though the Heretics speak absurdities. And if the nature of the Light around us, as it proves about itself, is such that it swallows and is not swallowed, and there is no means whereby Light is swallowed by Darkness, at any time and for all time to come, it is clear . . . that as it swallows the Darkness here, so it swallows there, and was not swallowed (by the Darkness).