CHAP. XXV.--THE MANICHAEAN ABSTINENCE FROM LIVING THINGS RIDICULOUS; THEIR MADNESS IN ABHORRING MARRIAGE; THE MYTHOLOGY OF THE GIANTS; TOO,ALLEGORICAL AN EXPOSITION.
They abstain also from living things. If, indeed, the reason of their abstinence were other than it is, it ought not to be too curiously investigated. But if they do so for this reason, that the divine virtue is more or less absent or present to them, this their meaning is ridiculous. For if plants be more material, how is it in accordance with reason to use that which is inferior for food and sustenance? or, if there be more of the divine virtue in them, how are things of this sort useful as food, when the soul's faculty of nourishing and making increase is more corporeal? Now in that they abstain from marriage and the rites of Venus, fearing lest by the succession of the race the divine virtue should dwell mort? in matter. I wonder how in thinking so they allow of themselves? For if neither the providence of God suffices, both by generations and by those things which are always and in the same manner existent, to separate off the divine virtue from matter, what can the cunning and subtlety of Manichaeus effect for that purpose?
For assuredly by no giant's co-operation does assistance come to God, in order by the removal of generations to make the retreat of the divine virtue from matter quick and speedy. But what the poets say about the giants is manifestly a fable. For those who lay it down about these, bring forward such matters in allegories, by a species of fable hiding the majesty of their discourse; as, for instance, when the Jewish history relates that angels came down to hold intercourse with the daughters of men; for this saying signifies that the nutritive powers of the soul descended from heaven to earth. But the poets who say that they, when they had emerged in full armour from the earth, perished immediately after they stirred up rebellion against the gods, in order that they might insinuate the frail and quickly-perishing constitution of the body, adorn their poetry in this way for the sake of refreshing the soul by the strangeness of the occurrence. But these, understanding nothing of all this, wheresoever they can get hold of a paralogism from whatsoever quarter it comes, greedily seize on it as a God-send, and strive with all their arts to overturn truth by any means.
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Alexander of Lycopolis (unknown - 448)
The writer of a short treatise, in twenty-six chapters, against the Manichæans (P.G., XVIII, 409-448). He must have flourished early in the fourth century, as he says in the second chapter of this work that he derived his knowledge of Manes' teaching apo ton gnorimon (from the man's friend).Despite its brevity and occasional obscurity, the work is valuable as a specimen of Greek analytical genius in the service of Christian theology, "a calm but vigorous protest of the trained scientific intellect against the vague dogmatism of the Oriental theosophies". It has been questioned whether Alexander was a Christian when he wrote this work, or ever became one afterwards. Photius says (Contra Manichæos, i, 11) that he was Bishop of Lycopolis (in the Egyptian Thebaid), but Bardenhewer opines (Patrologie, 234) that he was a pagan and a platonist.