Ante-Nicene Fathers/Volume VI/Alexander of Lycopolis/Of the Manichaeans/Part 18
Chapter XVIII.—Dissolution and Inherence According to the Manichæans; This is Well Put, Ad Hominem, with Respect to Manes, Who is Himself in Matter.
This then is the wise assertion which is made by them—namely, that as we see that the body perishes when the soul is separated from it, so also, when virtue has left matter, that which is left, which is matter, will be dissolved and perish. First, indeed, they do not perceive that nothing existent can be destroyed into a nonexistent. For that which is non-existent does not exist. But when bodies are disintegrated, and experience a change, a dissolution of them takes place; so that a part of them goes to earth, a part to air, and a part to something else. Besides, they do not remember that their doctrine is, that matter is unordered motion. But that which moves of itself, and of which motion is the essence, and not a thing accidentally belonging to it—how is it reasonable to say that when virtue departs, that which was, even before virtue descended into it, should cease to be? Nor do they see the difference, that every body which is devoid of soul is immoveable. For plants also have a vegetable soul. But motion itself, and yet unordered motion they assert to be the essence of matter. But it were better, that just as in a lyre which sounds out of tune, by the addition of harmony, everything is brought into concord; so the divine virtue when intermixed with that unordered motion, which, according to them, is matter, should add a certain order to it in the place of its innate disorder, and should always add it suitably to the divine time. For I ask, how was it that Manichæus himself became fitted to treat of these matters, and when at length did he enunciate them? For they allow that he himself was an admixture of matter, and of the virtue received into it. Whether therefore being so, he said these things in unordered motion, surely the opinion is faulty; or whether he said them by means of the divine virtue, the dogma is dubious and uncertain; for on the one side, that of the divine virtue, he participates in the truth; whilst on the side of unordered motion, he is a partaker in the other part, and changes to falsehood.