ably gave rise to the attempt of Manes to unite Christianity with the system of these Magusaeans. Eastern and western writers differ from one another not only in the name of this sect-founder (Mani-Cubricus, Manes, Manichaeus), but also in their accounts of him." They agree only in this, that he was hated by the Magi, persecuted by the Persian kings, compelled to flee, and lastly, at the command of a king (according to the orientals, Baharam or Bararanes I., from 272-275) barbarously put to death, as a corrupter of religion, in a fort or castle (according to the oriental writers, Dascarrah, according to the occidental, Arabion).

His system of religion rests on the assumption of two everlasting kingdoms coexisting and bordering on each other, the kingdom of light and the kingdom of darkness, the former under the dominion of God, the latter under the demon or Hyle. After the borders had been broken through by a war between the two kingdoms, and the material of light had been mixed with the material of darkness, God caused the world to be formed by the living spirit (šŵv пvεõμa, spiritus vivens) out of this mixed material, in order that by degrees the material of light here captured (anima and Jesus patibilis) might be again separated and the old boundaries restored. Two exalted natures of light, Christ (whom Mani calls in preference dextra luminis, Tov åïdíov pwτòs viós, &c.) and the Holy Spirit, the former dwelling in the sun and moon (naves), the latter in the air, conduct this process of bringing back the material of light; while the demon and the evil spirits, fettered to the stars, endeavor to hinder them. In every man there dwells an evil soul besides the soul of light;" and it is his commission to secure to the latter the sway over the former, to unite with it as many as

5 Thom. Hyde Historia religionis vett. Persarum et Parthorum et Medorum. Oxon. 1700 (new ed. Lond. 1760), 4. p. 280, ff. Abbé Foucher on the system of Manes, in J. F. Kleuker's appendix to the Zend-Avesta, Bd. i. Th. 2, S. 186, ff. Silv. de Sacy Mémoires sur diverses antiquités de la Perse. Paris. 1793. 4. p. 52.

• The orientals are given in Herbelot Bibliothèque orientale. Paris. 1697. fol. (new edition, Haag. 1777, 78. 3. T. in 4.) Art. Mani. The western have all borrowed from Archelai Act. disput. cum Manete.

An old Persian notion: so says the Persian Araspas in Xenoph. Cyrop. vi. c. 1, § 21 : Δύο γὰρ σαφῶς ἔχω ψυχάς οὐ γὰρ δὴ μία γε οὖσα ἅμα ἀγαθή τέ ἐστι καὶ κακὴ, οὐδ ̓ ἅμα καλῶν τε καὶ αἰσχρῶν ἔργων ἐρᾷ, καὶ ταὐτὰ ἅμα βούλεταί τε καὶ οὐ βούλεται πράττειν· ἀλλὰ δηλονότι δύο ἐστὸν ψυχὰ, καὶ ὅταν μὲν ἡ ἀγαθὴ κρατῇ, τὰ καλὰ πράττεται· ὅταν đè ʼn πovηpà, rù aloxpù éπixeipeîtal. On the later Persians, see Kleuker's Appendix to the Zend-Avesta, Bd. 1, Th. 1, S. 261.

8

possible of the elements of light, which are scattered in nature, especially in certain plants, and thus to free it from the fetters of the evil principle, and prepare the way for its return to the kingdom of light. After men had long been led astray by the demon, by means of false religions (Judaism and Heathenism), Christ descended from the sun to earth in the appearance of a body, to lead them to the worship of the true God, and by his doctrine to help the souls of light in their struggles for liberty. But his instructions were not fully understood even by the apostles, and after his death were still more falsified by the Christians.9 Hence he promised a still greater apostle, the rapákλŋToç, who should separate all that was false, and announce the truth in perfection and purity.10 This person appeared in Mani. The Manichaeans accordingly rejected entirely the Old Testament.11 All that they thought they could make use of in favor

8 Manes in Epist. ad filiam Menoch (in Augustini Op. imperf. lib. iii. c. 172): Sicut animae gignuntur animabus, itaque figmentum corporis a corporis natura digeritur. Quod ergo nascitur de carne, caro est, et quod de spiritu, spiritus est: spiritum autem animam intellige. (C. 177.) Sive enim bonum geramus, non est carnis-sive malum geramus, non est animae. Hence the Manichaeans had other definitions of freedom and sin. Fortunatus Disp. ii. cum Augustino, c. 21: Id est peccatum animae, si post commonitionem Salvatoris nostri et sanam doctrinam ejus a contraria natura et inimica sui stirpe se non segregaverit anima. Secundinus Epist. ad Augustin, § 2: (Anima) carnis commixtione ducitur, non propria voluntate. At si, cum se ipsum cognoverit, consentiat malo, et non se armet contra inimicum, voluntate sua peccavit. Quam se iterum pudeat errasse, paratum inveniet misericordiarum auctorem. Non enim punitur, quia peccavit, sed quia de peccato non doluit.

9 Contemptuously called Tahıλaio by Manes in Epist. ad Oddam (in Fabricii Bibl Graeca, vol. v. p. 285).

10 Mani begins his Epistola fundamenti (ap. Augustinum contra epist. Manichaei, c. 5) thus: Manichaeus Apostolus Jesu Christi providentia Dei patris. Haec sunt salubria verba de perenni et vivo fonte, quae qui audierit et eisdem primum crediderit, deinde quae insinuant custodierit, numquam erit morti obnoxius, verum aeterna et gloriosa vita fruetur, caet.—The Manichaean Felix (Augustin. de Act. cum Felice, i. 9): Paulus in altera epistola dicit: "Ex parte scimus et ex parte prophetamus: cum venerit autem quod perfectum est, abolebuntur ea, quae ex parte dicta sunt." (1 Cor. xiii. 9, 10.) Nos audientes Paulum hoc dicere, venit Manichaeus cum praedicatione sua et suscepimus eum secundum quod Christus dixit: "Mitto vobis spiritum sanctum."-Et quia venit Manichaeus, et per suam praedicationem docuit nos initium, medium et finem: docuit nos de fabrica mundi, quare facta est, et unde facta est, et qui fecerunt: docuit nos, quare dies et quare nox: docuit nos de cursu solis et lunae: quia hoc in Paulo non audivimus, nec in caeterorum Apostolorum scripturis : hoc credimus, quia ipse est Paracletus. Itaque illud iterum dico, quod superius dixi: si audiero in altera scriptura, ubi Paracletus loquitur, de quo voluero interrogare, et docueris me, credo et renuntio.-Without doubt, Manes made a distinction between the Holy Spirit and the Paraclete, but was misunderstood by the Catholics (for example Euseb. Η. Ε. 7, 31: Τοτὲ μὲν τὸν Παράκλητον καὶ αὐτὸ τὸ · ἅγιον αὐτὸς ἑαυτὸν ἀνακηρύττων).

11 Baur's Manich. Religionssystem, S. 358. F. Trechsel über den Kanon, die Kritik u Exegese d. Manichäer. Bern. 1832. 8. S. 11.

of their doctrine belonging to the canonical and apocryphal writings of the New Testament, was regarded by them as a remnant of the original truth. Whatever was opposed to their views was supposed to be error which had been subsequently mixed up with the truth.12 Thus, they appealed, where it served their purpose, to the canonical gospels13 and the epistles of St. Paul as well as to apocryphal gospels without entirely adopting these writings,14 but at the same time, without attempting to purge them from error, as Marcion did. Since they found least truth in the history of the apostles written by Luke, they confronted this canonical production with another, under the name of Lucius or Leucius.15 All these writings could not be canonical in their estimation, meaning by that term, absolutely authoritative. The works of Mani alone were canonical.16

Their morality had for its object to procure for the good the

12 Baur, S. 378. Trechsel, S. 27. Faustus Manich. (ap. Augustin c. Faust. xxxii. 6) Nobis Paracletus, ex novo Testamento promissus, perinde docet, quid accipere ex eodem debeamus, et quid repudiare.

13 Faustus (ap. Augustin. c. Faust. xxxiii. 3): Nec ab ipso (Christo), haec (Evangelia) sunt, nec ab ejus apostolis scripta: sed multo post eorum assumptionem a nescio quibus, et ipsis inter se non concordantibus Semijudaeis per famas opinionesque comperta sunt: qui tamen omnia eadem in apostolorum Domini conferentes nomina, vel eorum, qui secuti apostolos viderentur errores ac mendacia sua secundum eos se scripsisse mentiti sunt.

14 Cyrillus Hieros. Catech. iv. and vi. pronounces the gospel of Thomas to be a Manichaean production, and many have followed him; but the Manicheans may have quoted it for particular sentiments, without entirely adopting it (see Thilo Cod. apocr. N. T. Pro leg. p. lxxx.). The gospel of Philip was of Gnostic origin, which document is said to have been used also by the Manichaeans, Trechsel, S. 59.-A catalogue of such writings, which in part at least may have been first used by the later Manichaeans, may be found in Timotheus (presb. Constantinop. about 511) 1. de iis qui ad ecclesiam accedunt, in J. Meursii Varia divina. Lugd. Bat. 1619. 4. p. 117.

15 Leucii Acta Apostolorum (Augustin. de Actis c. Felice, ii. 6): Ai tõv 'Añoσtóλwv περíodoι (Photius Bibl. cod. 114), written by Leucius Charinus, containing the Пpažeis Πέτρου, Ιωάννου, 'Ανδρέου, Θωμᾶ, Παύλου. Several of them exist in MS. There have been published Acta S. Thomae Apostoli ed. J. C. Thilo. Lips. 1823. 8. Comp. the Prolegomena to this work, p. lx. Respecting the person of Leucius, the most contradictory accounts are given (Trechsel, S. 61). It is highly probable that he is a mythic collective for all heretical histories of the apostles, and that the name was modeled after that of Luke.

16 Bíßλos тwν μvornpíwv (Syriac in 22 divisions. Fragments apud Titus Bostrensis and Epiphan. Haer. lxvi. 14), Β. τῶν κεφαλαίων, τὸ ζῶν εὐαγγέλιον (Oriental. Erteng ?), ὁ θη σavρòs Tñs Swñs (Fragments in Augustin. de Natura boni, 44, de Act. cum Felice, i. 14, and in Evodius de Fide). These four works Manes is said to have appropriated from the remains of Scythianus. Besides these there are several letters of his: Epist. fundamenti (Augustini lib. contra epist. Manichaei, quam vocant fundamenti), Ep. ad filiam Menoch (Fragments in August. Opus imperfect. lib. iii.). Fragments of the letters ad Zebenam, ad Scythianum, ad Odan, ad Cudarum in Fabricii Bibl. Graeca, vol. v. p. 284, ff. ed. nov. vol. viii. p. 315, also scattered here and there in Ang. Maji Scriptt. vett. nova coll. vii. i. 17, 69, 70, 277, 304.

dominion over the bad soul, by a rigid self-denial. It was divided into the signaculum oris, sign. manus, and sign. sinus. It imposed on the baptized members (electi, perfecti, Téλε0) great privations, that most adherents of the sect remained catechumens (auditores) as long as possible, for the sake of being released from the observance of the most stringent laws. The worship of the Manichaeans was very simple. They celebrated Sunday by fasting; the day of Mani's death by a yearly festival (Bua). Baptism, which was administered with oil,17 and the Lord's Supper belonged to the secret worship of the electi.

Mani himself sent out twelve apostles to propagate his doctrine, in like manner afterward electi were constantly dispatched for this purpose. Hence the party remained in very close union. At the head of them was one person, to whom 12 magistri immediately, and next the 72 bishops of the churches, were subordinate. Many followers were attracted by the historical form in which Mani endeavored to explain so much that is incomprehensible, 18 and by the asceticism of his adherents. Accordingly, the Manichaeans spread, soon after the death of their founder, into proconsular Africa, and even further in the Roman dominions, although they were opposed with vehemence, not only by the catholic church, but were also persecuted by heathen emperors, 19 who enacted bloody laws against them as a sect derived from the hostile Persians.

Baur, S. 277.

17 Theol. Studien u. Kritiken, i. iii. 620. 18 Augustinus de Utilitate credendi, c. 1. (Opp. ed. Bened. viii. 34): Nosti enim, Honorate, non aliam ob causam nos in tales homines incidisse, nisi quod se dicebant, terribili auctoritate separata, mira et simplici ratione eos, qui se audire vellent, introducturos ad Deum, et errore omni liberaturos, etc.

19 Diocletian's edict to Julian, proconsul of Africa, against the Manichaeans, dat. prid. Kal. April. (287?) Alexandriae, mentioned also by Ambrosiaster ad. 2 Tim. iii. 7, and preserved in the Lex Dei s. Mosaicarum et Romanarum legum collatio (best edition by F. Blume. Bonnae. 1833. 8) tit. xv. c. 3, and in the Codicis Gregoriani fragmentis (ed. G. Haenel. Bonnae. 1837. 4. p. 44) :-De quibus Solertia tua Serenitati nostrae retulit Manichaeis, audivimus eos nuperrime, veluti nova inopinata prodigia, in hunc mundum de Persica, adversaria nobis gente, progressa vel orta esse, et multa facinora ibi committere : populos namque quietos turbare, nec non et civitatibus maxima detrimenta inserere: et verendum est, ne forte, ut fieri adsolet, accedenti tempore conentur (per) excecrandas consuetudines et scaevas leges Persarum innocentioris naturae homines, Romanam gentem modestam atque tranquillam, et universum orbem nostrum veluti venenis suis malevolis inficere.-Jubemus namque, auctores quidem ac principes una cum abominandis scripturis eorum severiori poenae subjici, ita ut flammeis ignibus exurantur; consentaneos vero et usque adeo contentiosos capite puniri praecipimus, et eorum bona fisco nostro vindicari sancimus. Si qui sane etiam honorati, aut cujuslibet dignitatis, vel majoris, personae ad hanc inauditam et turpem atque per omnia infamem sectam, vel ad doctrinam Persarum

J. G. Michaelis de Scholae Alexandrinae sic dictae catecheticae origine, progressu ac praecipuis doctoribus (Symbolae literariae. i. iii. 195. Bremae. 1745). J. F. Hilscher de Schola Alexandrina. Lips. 1776. 4. H. E. F. Guerike de Schola, quae Alexandriae floruit, comm. hist. et theol. (Pp. ii. Halis Sax. 1824, 25. 8.) Pars prior: de externa Scholae Historia. C. F. G. Hasselbach de Schola, quae Alexandriae floruit, catechetica. Part. i. A Stettin School-programm of the year 1826. Neander's Kirchengesch. i. ii. 909, ff. Redepenning's Origenes, i. 57.

In the present period, Christian theology was cultivated especially at Alexandria, at that time the seat of all the sciences, where the catholic teachers, even by their external relations to the heathen and Gnostics, were compelled to enter philosophically into the doctrines of Christianity.' Here began to be very soon felt the necessity of an instruction beyond the usual one given to catechumens, as well for the philosophical proselytes as for those who were to become teachers. After many persons thirsting for knowledge had been in this way collected about some distinguished man, the institution of the Alexandrian catechetical school attached itself to those prior individual efforts

se transtulerunt, eorum patrimonia fisco nostro adsociari facies: ipsos quoque foenensibus vel proconensibus metallis dari. Ut igitur stirpitus amputari mala haec nequitia de saeculo beatissimo nostro possit, Devotio tua jussis ac statutis Tranquillitatis Nostrae maturius, obsecundare (festinet). Explanations of this passage may be found in Bynkershoek de Relig. peregrina, diss. ii. (Opusc. ii. 207.) Cannegieter ad Fragm. vet. jurisprud. c. 24. 1 Origenes ap. Eusebium, vi. 19, 5.

2 Euseb. v. 10 (speaking of the time of Commodus): 'Hyeîro dè tηVIKAŪTA TŶS TŴV TIOT☎V αὐτόθι (κατ' Αλεξάνδρειαν) διατριβῆς ἀνὴρ κατὰ παιδείαν ἐνδοξότατος, ὄνομα αὐτῷ Πάν ταινος· ἐξ ἀρχαίου ἔθους διδασκαλείου τῶν ἱερῶν λόγων παρ' αὐτοῖς συνεστῶτος, ὃ καὶ εἰς ἡμᾶς παρατείνεται, καὶ πρὸς τῶν ἐν λόγῳ καὶ τῇ περὶ τὰ θεῖα σπουδῇ δυνατῶν συγκροTεiolαι пαρεiλnpaμev. This account is given more fully by Jerome, in Catal. 36: Pantaenus, stoicae sectae philosophus, juxta quandam veterem in Alexandria consuetudinem, ubi a Marco Evangelista semper ecclesiastici fuere doctores, tantae prudentiae et eruditionis tam in Scripturis divinis, quam in saeculari literatura fuit, ut in Indiam quoque-mittere