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 ^1; 
 
 INTRODUCTORY ESSAY 
 
 (IN 
 
 The Manich/ean Hert^sy 
 
 H> 
 
 ALBERT NEWMAN, D.D , LL.D. 
 
 HHOKKSSOk OK (.HUKLH HISIDKV AN 1) }( UM P AK ATI V !• KKlK^iON IN lOKONln 
 liAl'llSr ( (II LKCK, fORONKI, lANADA. 
 
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c. 
 
 
 A 
 
 
 INTRODUCTORY ESSAY ON 
 
 THE MANICH^AN HERESY, 
 
 By Alhkut H. Newman. D.D., LL.D. 
 
 CHAPTER I.— l.ll'F.RATURE. 
 
 I. Sol'RLES. 
 
 The following bibliography of Manichreisin is taken from Schaff's History of the Chris- 
 tian Church, vol. II. pp. 498-500 (now edition). Additions are indicated by brackets. 
 
 1. Oriental Sources : The most important, though of comparatively late date. 
 
 (a) Mohammedan (Arabic): Kiliibal Fihrist. A history of Arabic literature to 9S7. by 
 an Arab of Bagdad, usually called Iim Abi Jakub an-Nadi.m; brought to light by I'liigei, 
 and published after hisdeath by Rodiger and MuUer, in 2 vols. Leipz. i87i-'72. Book IX. 
 section first, treats of Manicha^ism. Flugel's translation, see below. Kessler call* the Fihrist 
 a.^' Fiiihistci/te allerersten Kaih:;cs." Next to it comes the relation of the Mohammedan 
 philosopher, Al-Shahrastani (d. 1153), in his History of Religious Parties and Philosophi- 
 eal Sects, VA. Cureton, Lond. 1842, 2 vols, (I. 188-192); German translation by Haar- 
 briicker, Halle, 1851. On other Mohammedan sources, see Kessler in Herzog," IX., 225 sq. 
 
 (b) Persian Sources: relating to the life of Mani, the Shahnameh (the King's Book) of 
 FiROAUSi; ed. by Jul. Mohl, Paris, 1866 (V. 472-475). See Kessler, ibiJ. 225. 
 
 [Albikunm's Chronology of Aucicnt Nations, tr. by E. Sachau, antl published by the 
 ( )riental Translation Fund, Lond. 1879. Albiruni lived 973-1048, and is said to have pos- 
 sessed vast literary resources no longer available to us. His work seems 10 be based on 
 early Manichivan sources, and strikingly confirms the narrative preserved by the Fihrist. 
 See also articles by West and Thomas in Journal of the Asiatic Society, 1868, 1870, 187 1.] 
 
 (c) Christian Sources: In Arabic, the Alexandrian Patriarch Eu rvcHius (d. 916). 
 Annates, ed. Pococke, Oxon. 1628; Barhedr-EUS (d. 1286), in his Historia Dynastiarum, ed. 
 Pococke. In Syriac: Ephraem Svrus (d. 393), in various writings. ICsnu; or F'snik, an 
 Armenian bishop of the 5th Century, who wrote again.st Marcion and Mani (German 'trans- 
 lation from the Armenian by C. Fr. Neumann, in Illgen's Zeitschrift fiir die Hist. Theol'gie, 
 >S,34. PP- 77-7'^)- 
 
 2. Greek Sources: [Alexander of Lvcopoi.is: The Tenets of the Afanichieatis {'i\x?,t\tnh- 
 lished by Combefis, with a Latin version, in the Auctararium Novissiniuni, Bihl. S. S. Patruni; 
 again by Gallandi, in his Bibt. J'atrum, vol. 1\'. p. 73 sq. An English translation by Rev. 
 James B. H. Hawkins, M..\., appeared in Clark's Ante-Nieene Library, Vol. XiV. p. 
 236 sq. ; Am. ed. vol. \T. \>. 237 sci. Alexander represents himself as a convert from Pagan- 
 ism to Manichitism, and from Manicha;ism to Grrhodoxy. He claims to have learned Man- 
 
 / K^ 'I I 7 
 
nil'; WORKS OF ST. AUGUSriN. 
 
 iclKuism from those who were intimately associated with Mani himself, and is, therefore, one 
 of tile earliest witnesses." | Krsi;nus(//. I'.. VH. 31, a brief account). Kimi'Hanius [ffaer. 
 66). ClsKii. 01 Ii:ri's.ai.km (6'ifAr//. \T. 20 sij.). Titus of Bostr.\ {zjii)r7 May'.yutinjrT, ed. 
 V. de Lagarde, 1859). Piiorirs: y/./r. Af<tiiii/ueos {(1ol\. 179, Biblioth.). John ok Damas- 
 cus: De Ilaciis. and />/<//. [ I'k'irus Sii ri.rs, llist. Maniiluco>tim.\ 
 
 3. Latin Sources: Akchki.aus (Bishop of Cascar in Me.sopotamia, d. about 278): Acta 
 Diipiitationis cum Mancte JLcniiarcha ; first written in Syriac. and so far belonging to the 
 (Oriental Christian Sources (Comp. Jerome, </(■ /'//. ///. 72), but e.xtant only in a Latin trans- 
 lation, which seems to have been made from the (Ireek, edited by Zaca(;ni (Rome, 1698), 
 and RouTH (in Rdiijiiiw Saiiw, vol. \'. 3-206); Lng. transl. in Clark's Aiitc-Niceiie 
 Library {yo\. \.X. 272-419). [.Am. ed. vol. XT.j). i73S(|.j. These .\cts purport to con- 
 tain the report of a disputation between .\rchelaus and .\Iani before a large assembly, which 
 was in full sympathy with the orthodo.x bishop, but (as Beausobre first proved), they are in form 
 a fiction from the I'lrst quarter of the fourth century (about 320), by a Syrian ecclesiastic 
 (probably of Ldessa), yet based upon Manicha-an documents, and containing much informa- 
 tion about .\hniich;ean doctrines. They consist of various pieces, and were the chief .source of 
 information to the West. Mani is representetl (ch. 12), as appearing in a niany-ccjlored 
 cloak and trousers, with a sturdy staff of ebony, a liahylonian book under his left arm, and 
 with a mien of an old I'ersian master, In histlefense he ipioles freely from the N. 'I'. At 
 the end, he makes his escape to Persia (ch. 55). Com]). 11. v. Zi riw ri^: JJie Acta Arcliclai 
 et Manetis iintcrsuclit, in Kahnis' Zcitschrift fur J. Jlisl. Tlscol. 1873, No. IV. Oblasin- 
 SKi: Acta Disput. Arch., etc. Lips. 1874 (inaugural dissert.). Ad. Harnack: Die Acta 
 Archelai iind das Diatcssaron 7\Uiaiis, in 7'cxlc mid UnlcrsKchuii^cii ziir Gcsch. a'cr alt- 
 christl. Lit. vol. 1. Heft 3 (1883), p. 137-153. Harnack tries to prove that the Gospel vari- 
 ations of .Archelaus are taken from Tatian's Diatessaron. 
 
 St. Augusitn (d. 430, the chief Latin authority ne.xt to the translation of Archelaus). 
 [Besides the treatises published in Clark's series, Omtra Fortuiiatuiiujuciiiiaiii MaiiichcEonim 
 Prcibyteruiii Disput. I. ct II., Contra Aa'iituintuin Alaniclnci discipulnm, Contra Scciindiiium 
 Maniclucttm, Dc Nalura Jnvii, Dc diiabus Aiiiinabns, Dc Utilitatc Crcdcndi, Dc Haercs. 
 XL\T. Of these, Dc diiabus Aiiiniabus, Contra Fortiiiiatiiin, and Dc Natiira J>oni are added 
 in the present edition, and J)c L'tilitalc Crcdcndi has been included among .Xugustin's 
 shorter theological treatises in vo'i. lil. of the present series. In the C('///(.«/,'//.f and the 
 Letters, moreover, the ALinich;\}ans figure prominently. 'i'he treatises included in the 
 present series may be said to fairly represent Augustin's manner of dealing with ^Llni- 
 chitism. The Anii-.Manichcean writings are found chiefly in vol. VHL of the Benedictine 
 edition, and in volumes I. and XI. of the Migne reprint. Augustin's personal connection 
 with the sect extending over a period of nine years, and his consummate ability in dealing 
 with this form of error, together with the fact that he cpiotes largely from Manichtean 
 literature, render his works the highest authority for Manich;eism as it existed in the West 
 at the clo.se of the fifth century. | (^omp. also the Acts of Councils against the Manirhieans 
 from the fourth century onwards, in Mansi and Hefele [and Hardouin]. 
 
 II. MoDKRN' Works. 
 IsA.AC DK Bkausoiirk (b. 165911! I'rancc, ])astor of the French church in Berlin, d. 1738): 
 Histoirc Ciit. dc ALaiiic/ic'e ct dii ALaiiicbc'isinc, Amst. 1634 and '39, 2 vols. 410. Part of the 
 first volume is historical, the second doctrinal. Very full and scholarly. He intended to 
 write a third volume on the later Manichreans. F. Chr. B.\ur: Das Afanic/iaisc/ic Rc/i^i;ioiis- 
 svstcin nacli den Qiicl/cn neii iintcrsiicJit iiiid ciitzciic/;elt, 'V\\h. 1831 (500 pages. .\ compre- 
 
 • llaur discredits this claim on internal grounds (ttii Munich. Keligionssyslem, p. 7). 
 
INTRUDUCr(JK\ KSSAY, 
 
 hensive, ph. osophical and critical view. He calls the Manich. system a " ^lnhnul prachti.es 
 .\atur.inui IVelt.aiicht." [An able critique of Haur's uork by Schneckenburger appeared 
 :n the " r/,.-/. SUuU.n u. Kntikc„r 1833. p. 875 sq. Schneckenburger strives to make it 
 appear that Baur unduly minifies the Christian element in Manicha;ism. Later researches 
 have tended to conf.rmBaur's main position. The Oriental sources employed by Flucel 
 and kessler have thrown much light upon the character of primitive Manicha^ism, and have 
 enabled us to determine more precisely than Beausubre and Baur were able to do the 
 constituent elements of Mani's system. A. v. Wkonekx: Maniclnconun Indulgcnti<^, Lips 
 1827. Wegnern points out the resemblance between the Manicha^an svstem, in accordance 
 with which the " hearers " participate in the merits of the " elect " with'out subjecting them- 
 selves to the ngorous asceticism practiced by the latter, and the later doctrine and practice of 
 indulgencesin the Roman Catholic church ] Tkkchskl: Vcher Ka,wn, Kritiktanl /v...... 
 
 Jcr Manichder, Bern, 1832. D. Chwolson: nie Ssabicr laui dcr Ssabismus, Petersb 1856 
 2 vols. G Jlugel: Maui, seine I.ehre und seine Serif ten. A us deni Fihrist des AM Jakub 
 an-Nadun (987), Leipz. 1862. Text, translation and commentarv, 440 pages. fOf the high- 
 est value, the principal document on which the work is based being, probably, the most 
 authentic exposition of primitive Manicha.an doctrine. ] K. Kesslkr: Untersuehun^en zur 
 Genesis des Manich. Kel. Systems, Leipz. 1876. JJy the same: Mdni oder Beitrdge zurKenni- 
 nissder Rel,:r,onsmiselmng ini Semitisnius, Leipz. ,887. See also his thorough article AMnt 
 unddie Maniehu^r, in " Herzog," new ed. vol. 1 .X. 223-259 (abridged in .S.halfs " Encyclop " 
 n. 1396-1398). [Kessler has done more than any other writer to establish the relation 
 between the Manicha^ans and the earlier Oriental sects, and between these and the old 
 Babylonian religion. The author of this introduction wishes to e.xpress his deep obligation 
 to kessler. The article on the " Mandder " in " Herzog," by the same author, is valuable 
 m this connection, though his attempt to exclude all historical connection between this Baby- 
 lonian Gnostic sect and I'alestine can hardly be pronounced a success. J. B Mozliv- 
 A'nimg Ideas m Early Ages ; lecture on " Tlie Manichjeans and the Jewish Fathers " with 
 special reference to Augustin's method of dealing with the cavils of the Manicha:ans 1 ' G T 
 bTOKKs: Manes and Manie/ueans, in " Smith and Wace," IIL 792-Soi. A. Harnack- Man- 
 icluetsm, in 9th ed. of the " Encycl. Britannica," vol. XV. (1883), 481-487 [ Mso in Ger 
 man, as a Beigal.e to his LeI.rlmeh d. Dogmengeselnehte, vol. L p. 681 sq. Harnack follows 
 kessler in all essential particulars. Of Kessler's article in •' Herzog " he says- " This arti- 
 cle contains the best that we possess on ManichaMsm." In this we concur W Cunning 
 ham: .V. Austin and his Plaee in the History of Christian 7y/<'//c///, Hulsean Lectures ^885 
 p. 45-72. :iiui passun, Lond. 1886. This treatise is of considerable value, especially as it 
 regards the philosophical attitude of Augustin towards Manicha."ism. ] The accounts of Mos- 
 heim, Lardner, SchriJckh, W alch, Neander, Clieseler [and W olfj. 
 
 CnAI'TKR II.-rniLOSOPIIICAL BASIS. AND ANTKCEDENTS OF MANICILEISM. 
 
 "About 500 years before the commencement of the Christian era," writes Professor 
 MonierWilhams,-" a great stir seems to have taken place in Indo-Aryan, as in Grecian 
 iniiKls, and indeed m thinking minds everywhere throughout the then civilized world Thus 
 when lUiddha arose in India, Greece ha.l lier thinkers in Pytiiagoras, Persia in Zoroaster, 
 and China ,n Confucius. Men began to ask themselves earnestly such questions as -Wha! 
 ami? Whence have I come ? Whither am I going? How can I explain my consciousness 
 of persona existence' Wiiat is the relationsiiip between my material and immaterial 
 nature ? What ,s the world in which I find myself ? did a wise, good and all-powerful Being 
 crea te it out of nothing ? or d id it evolve out of an eternal germ ? or did it come together by 
 
 ' InJian Wisjom, 7,xi\ ed. (1876), p. 49. ~" ~ ■ — " ■ 
 
THE_WORKS OF ST. AUGUSTIN. 
 
 the coml.ination of eternal atoms ? If crented hv n p ~ 7 
 
 count for tl.e inequal.ty of condition in it -g 1 '.' d ev,f ?' '"'"'^^ ^^■'^^'«-> ^o- can I ac- 
 
 that now for tl.e first tune the; sul^ste '' "'''"^' '^ "'' ^'^""'^ '^ink for a Lnii t 
 
 that the earliest literary record ^f' he .r! 1 ""' '""''"'"' ^"'"^'■-- '^''-"-t 
 fundamental problems of God, man - nd t eT ^ T "''''"''' ""' "'^'^ ^l""><i%' on he 
 Recent scholars have bron.ht 'to h ^ ac . Te '„;:: r r''^'"'^ ^^ ^'^^^^ '" -'^' "- 
 BaI,ylon>an (Accadinn) religion, a rude n.t '•''''''' "''' ''^^^'-^"^-^ to the pre- 
 -.rang a polythe.stic form seems to W p ^ 1^^'';;"'' '"^ ^""^'"'^''^ '--' '-•'-- 
 
 Penod '' Spirit everywhere disperseclproLce Ml L '^""^ "" "^^>- ^'-"^'y 
 
 and an.mated all created beings. They c" s^d If , P'-^'^'^n^ena of nature, and directed 
 ■ celestial boU.es, i^ought bact the "L, i ' ' ''"" r'' ^^'"'"' '"^ '^^^--^ts of t e 
 ra.n to fall, and produced by the.r nfl 1 I ," ' ""''" ''^ "'^'^ ^° '"«- -^1 the 
 
 destructive; they also rendered he fenne"'T" '''T'''' '^°^'^ '^-^fi--" a "d 
 
 bear fru.t, pres.ded over the births and p ese^ 'the r '^"'^r "'"'^ '" ^"^'"'"''"^ '--l to 
 same tm.e sent death and disease. Til- we'r i 7?-" """^^ ''""^'^' ''^■«' ^^t at the 
 
 heavens, in the earth, and in the into media e re' .."' '"' ^^'^^y^^'^-e, in the starry 
 
 ul of them, earth, a,r, fire and wat ™d otl m!":! •'^'""'^'"'■" ''''' ^'^'^"^ -' 
 ev.l ,s everywhere present in nature side b <= I f ''"' '"^'^""^ ^''e'" • • As 
 
 d-h w,th life, destruction w,th l^^, ^^ r^:;;^-;' '^l^'^"- -th favorable inHu..:^ 
 of Zoroaster ,,ervaded the conceptions o the su t \ "" "' '''''^^^' '' '" ^"^ --^'igion 
 
 -ag,c,ans. the evil beings of which theVfla V: r:::?' ;"■•''' /«"-" ">' the AccaJian 
 There were essentially good spirits and oZr u l ^'^">'^'''''"«1 the powers of good 
 
 sftuted a vast dualism.^vhich n,l aced he t^ 7'" " '"'• '""^^' "'^"^'"^^ troops con 
 ■n all parts of the creat.on.- ■ ThiT ;,','■' ""'^""^ '-^"^ "^^^^ "P '-^ P-petual strugg e 
 ■n t.,e strictest sense of the term) v s e J.hTX,^"'^^'^ ;'^''- ('^ -« "ot duahtm 
 
 c vduafons and cults that successively over- f ^T ' ''' ''" "-'"^'"'^ '-•-' ''^^™tic 
 
 of viewmg the world become that it materia Ivinfl 1^ ™ ^' '■"°''" '^''^" ^'^'■'^ ^''^'•'y mode 
 
 tan suffered extermination. Tn the B r;' ; '^ • '7 ^'T'"' "' '^'^ '"-'>-« -the 
 element was manifest chiefly i„ the magical eo ,7-1 , I '""'" '^^'■'°" ^'^ ^'-'"•■^^i'^ 
 to "se Accad.an as their sacred language '' U, on t ! V ' •'" '"''''' "'^" '°"^' «^"^'-«l 
 ed.fice of sacred magic, of magic regarded as I , . ^f ''-^.^^ -^""Ption rested the whole 
 'n; ntes of divine orig,„. between nuan a e s -'■""""' intercourse established 
 
 -les. Placed unhappily u. the midst o i J' "f""' 'T'"^'^ ™"Hling Inn, on all 
 sp.nts. man felt hin,self attacked by them t J" ' "^^f '''''''''' ^'^ ^-"^' -h1 bad 
 
 ■ • ,; Me needed then some aid'ag ^tHe ^^^ "^^^'^ h.s fate depende.l upon them. 
 and d.seases winch they sent upon l^r^ Hu "in^ 
 
 mystertous and powerful words, the seer t of L'^ ' ""' '" '*"' '" '--tafon:, in 
 ."; the.r pres ribcd rites and their .alism '' ^r^"'' '" ^'" ''^'^^'« °^ -••'«--. 
 
 'deao.tr.M.owerandefficacyoftlK.rfZ ,1. '• ' ' . ' ^'''-^'''^'''ns had such a 4, 
 ti>em as re.pur.d to fortify L go p> l;;,' ?-^ ''"' ^7".^^«- ^'"''t they came to re^ d 
 --' -able to give them help 'by ,>roi; ':■;/" ^'^.^'^ ™-'-t with the demtns. 
 
 ensure success.- A large number of n.™, t'r, '"''""'^ ""'''^""^ ^^'■"•^'> ^'-''" 
 among t em " the 'favorable MaJ,' the ^.nwa ,e / ' " "", 'T"'""' *''"' "-■'•"-^"'.and 
 frequently opposed . . to t'/e 'evil 7^/ h ! ' '''"^' '''^ ''"'''^•"'•al'le r/..,/.' are verv 
 
 . .,, ^ — researches of George Smith, J.enor- 
 
 i 
 
 . LE.SORM..NT, «„/,;-,„„ ^f„„,-, ,,3,,,, „. ,^^.,^^ 
 
 ' /''■'>/, p. i4t-,.,47. 
 
 ' /''""■ r ...s. 
 
IN TRODUCTORV ESSAY 
 
 , how can I ac- 
 sery. Has tlie 
 
 nity upon the 
 for a moment 
 I- The fact is 
 inking on the 
 to each otiier. 
 ice to tile pre- 
 Iwsis, but as- 
 a very early 
 , and directed 
 ements of the 
 l)low and tiie 
 eneficial and 
 linate and to 
 "cI yet at the 
 in tlie starry 
 element was 
 • . . As 
 e influences, 
 I tlie religion 
 he Accadian 
 •rs of good, 
 troops con- 
 ual struggle 
 not dualism 
 and Semitic 
 early mode 
 iders ratiier 
 lie duaiistic 
 f continued 
 i the wliole 
 estai)lislied 
 lim on all 
 I and l)ad 
 P"n them, 
 he plagues 
 tations, in 
 of magic, 
 h a great 
 to regard 
 demons, 
 :h should 
 lered.and 
 ' are very 
 . "• ' It 
 I, J.enor- 
 
 r 'is. 
 
 ? 
 
 mant, A. H. Sayce, E. Schrader, Friedrich Delitzsch and others, with reference to the 
 elaborate mythological and cosmological systems of tiie Babylonians. Some of the features 
 thereof will be brought out further on byway of comparison with the Manichjean mythology 
 and cosmology. Sufifice it to say that the duaiistic element is everywliere manifest, tiunigh 
 not in so consistent and defmite a form as in Zoroastrianism, to saynothing of Manicha-ism. 
 The Medo-Persian invasion brought into Babylonia the Zoroastrian system, already 
 modified, no doubt, by the Elamitic (Cushite) cult. Vet the old Babylonian religion was too 
 firmly rooted to be supplanted, even by the religion of such conquerors as Darius and 
 Cyrus. Modifications, however, it undoubtedly underwent. The dualism inherent in the 
 system became more defmite. The influence of the Jews in Mesopotamia upon tiie ancient 
 population cannot have been inconsiderable, especially as many of the former, including pro- 
 bably most of the captives of the Northern tribes, were absorbed by the latter. As a result 
 of this blending of old Babylonian. I'ersian, and Hebrew blood, traditions, and religious 
 ideas, there was developed in Mesopotomia a type of religious thought that furnished a 
 philosophical basis and a mythological and cosmological garnishing for the ^fanichajan 
 system. Dualism, therefore, arising from efforts of the unaided human mind to account for 
 the natural phenomena that appear beneficent and malignant, partly of old Babylonian origin 
 and partly of Persian, but essentially modified by Hebrew influence more or less pure, 
 furnished to Mani the foundation of his system. We shall attempt at a later stage of the dis- 
 cussion to determine more accurately the relations of ]\ranicha;ism to the various systems 
 with which correctly or incorrectly it has been associated. Suffice it to say, at present, that 
 no new i)rol)lem presented itself to Mani, and that he furnished no essentially new solution 
 of the problems that had occupied the attention of his countrymen for more than 2500 years. 
 Before proceeding to institute a comparison between Maniclu-eism and the various systems 
 of religious thought to which it stands related, it will be advantageous to have before us an 
 exposition of the Manichajan system itself, based upon the most authentic sources. 
 
 CII.VPTER III.—TIIK M.WICH.K.W SVSTKM. 
 Earlier writers on Manichreism have, for the most part, made the Achi Disp. Archclai 
 ct Manctis and tlie anti-Manicha.>an writings of Auguslin the basis of their repre'sentations. 
 For later Manidueism in the West, Augustin is beyond question the higliest authoriii", and 
 tiie various polemical treatises which he put forth exliibit the svstem under almost'every 
 imaginable aspect. The "Acts of the Disputation of Archelaus and Manes," while it 
 certainly rests upon a somewhat extensive and accurative knowledge of early Manicha;^ism, 
 is partially discredited by its generally admitted spuriousness— spuriousness in the sense that 
 it is not a genuine record of a real debate. It is highly probable that debates of this kind 
 occurred between Mani and various Ciiristian leaders in the East, and so Mani may at one 
 time or other have given utterance to most of the statements that are attributed to him in 
 this writing; or these statements may have been derived, for substance, from his munerous 
 treatises, and have been artfully adapted to the purposes of the writer of the "Acts." It is 
 certain that most of the representations are correct. But we can no longer rely upon it as 
 an authentic first-hand authority. Since Fliigel published the treatise from' the Fihri^t 
 entitled "The Doctrines of the Manichx-ans, by Muhammad l)en Ishak," with a (German 
 translation and learned annotations, it has been admitted that this treatise must be maile 
 the basis for all future representations of ManidiKism. Kessler. while he has had access 
 to many other Oriental documents bearing upon the subject, agrees with Fhigel in giving 
 the first place to this writing. On this exposititm of the doctrines of the Manicha^ans, there- 
 fore, as ex|>ouiuled by Fliigel and Kessler, we mu.st chiefly rely. The highly poetical 
 mythological form wiiicli ^[ani gave to his speculations renders it -exceedingly difficult to 
 
.•- -4 ■■ ;• 
 
 lO 
 
 Z^!!l1!!^^<>''ST. ALuUSTIN. 
 
 arrive at assured resnlfs wMfi, ,„*• -^-^__ 
 
 in a Plain .auer.r;;;: :";::x\;:;:;::r::\r^-'- '^ - ^--^ -^ 
 
 sent, ng ium. I,, fact one of the favorite n l ' ■" ™n«tant clanger of niisrepre- 
 
 the wruer of tl.e " Acts of the Disputa on ' c ,s" , -"' . '''''''''' '''''"''^ ''-^-'"es hy 
 to reduce Mani's poeti.a, fancies to'plai ^..^^J;! Z^f '] ">' A. .,,„,„ ,„, J^ 
 
 considerations which have led experts Hke ri , '" ''^"^^' '^'■^'" '•"'surdity The 
 
 upon this document, and the d" ri; ^ "^ .ll^^^n'^?'^^ " '''■' ^ ^'^^ ^ -inl': 
 the docnment were written, are hevond ti,e s ope of ^ ^^""^" '" '''^''^' ^''^ ^""^^^'^ "^ 
 - we are able to form a jndgment on the matter '""'• ""'^" '^ ^° ^•'•>'' ""-»' - far 
 
 authenticity to the representation of Mani hx'sn ;• "T"'". '" '"^^'"'"^^ -"■'^-^y -d 
 
 .. Jfa^u's Lif.. According to the SS ,,"."'; '" ''' '""""^"^ '-""^ ^'^^^i^ive. • 
 Coche on the T.gris, aho.. ,^,, ^l;:/^; ' ^ ^H^f ^l '^^^ ^""-n '^y race, resided at 
 Babylonia and settled at Modein. where he fr.n ! V "'^ ^^^^-'^'-cls he removed into 
 
 people. He next became associ t "t . 'ZiT -. ,„ol-temp,e like the rest of th^ 
 Kienfcal with or closely rCate.l to the MandV '^ \n,'s.T '"f"^"''^ ^'■'"'^'^-■^)' P-'-^^'y 
 n.uch of ceremonial bathings. Mani. who was,," I/T' "'' "' "'^''^''^ P'''"'" -^'^^e 
 ated to l,ave been the recipient of ang v" , " ' " ""°"' '° ''"'^''"'''' '^ ^^- 
 pe he wa. forewarned that he must Teav h e : "n of ' 7\ ""' '''''''• ^^^^ ^^ ''- 
 four At the appointed time the angel At!T' ur Z , "'""" '' '''' '^' "^ ^^^enty- 
 
 -ss.on " Hai,. Mani. fn.m me ancrthe Lord who !s "''""" *'"' •'^"""""^^^' '" h'^ '^'^ 
 h.s m.ss.on. B.,t he commands thee to invite m^^^^^^^ T "'" '" '''' '''"' ^'^«^^" ^^ee for 
 t'^l-ngs of truth that comes from him a .' to bet 7 "''''"' ""' '« r-claim the glad 
 upon his work, according to Fluge l' ' I, ", '"" ''''■''^" '''" ^"y '^-■-"■" Mani entered 
 calculations based on anot'.er statl ,n " ^°7"'.«^-"' April ,, .38, or, according o 
 
 promised by Jesus. He ,s said, in t hi h.-n^el 7" '"",""' '''' '^^ -- ^'- ^ '-aclete 
 Mag. and the Christians. an<I the characters iwTS'hr T 1 """' '" '"''^'""^^ ^-- ^'-^ 
 the Persian. After travelling in manv lands or or '. T ■""''' ''''''' '''^ ^y^- '-"-' 
 
 - l-clia, China, and Turkestan, he succee e L im^ ^M "'^^^'"'"--^ '- ^'o^triues 
 o Ku.g Sapor, who had intended to put him to deX T' ] '""^ """" ^''•"^' '^--other 
 Mam and granted toleration to his followers \fterw Is ''" •''''""' "''^^"^'>' •''"'^^'^-' t- 
 was imprisoned In- Sapor and lii,erated bv h'.s ^ucce TofH'''" ,'"^ '° '"'"^ ■'•^^^"^'"^'- ^f"-'"' 
 crucined by order of King Rahraim I (.Z^^^TlT "' '' "" ^" '''''^'^ "^^" 
 
 have been suspended at the city gate^ 'eu^^; ^ m^^''" f"^"'.-^'^ ^^"- is said to 
 
 barbarian in life, both in speecl mf "Kine;"!:, " ^"^ ^^^ '^''- ^'^ ^'^--'-s Ma i; . 
 and then also proclaimed h'imself t^ b^ ' i, ?,;X^-' -/"rm himself into a Christ 
 he had been Christ, he selected twelve discinles H ""' ""'-^' ^^''''''- T'^en, as i 
 
 patching together false and unsoaiyl^:^2l^:^::T'^ °^ '"^ "''" -"^-". -^^ after 
 extinct, he swept them off like a dea.lly po^^" ^om p;r" " ^'"'""' '"^^'^''^^ '""^ -- 
 The account given in the ./.A. .^ ;-././. w itten p ^,,11 T"" "'"" ''" ''''*" "^ ^'^ ^-^'^^••• 
 than that of the />7.v>, and differs widU r f^m "i?""' ''°~''°^' '"^ ^^ --e detailed 
 probable Man. is represented as having folnsrdec "'""'""•' '"""' ^'"'''^ '^ '^'^^'^'y i'- 
 heretic of Aposto'ic times, and Terebinth,, w "'^''^'^.^^"" ""^ Scythianus, an Egvptian 
 death of Scythianus removed to Ba^ ' "^;;':";,^-'^ hi,n to Palestine and after th 
 came into the possession of a certain widow wJo n^h T. M ^."^'^-'"- - Scythianus 
 (then named Cubricus) and made h,m heir of' ell P"'"''"'"' ^^'-'"' ^^hen seven years of age 
 to Mani (Manes), and. having become mbue , wi heT' f"' '""'^- "^ ^'^'''"^'^^ ^'^ "-« 
 s.-xty years of age to promulgate their t d ,"!;'" ^ "' '" '""'"' '"^^"" '''^ --""-^ 
 and Hermas, to whom he entruste<l the wr , fs' ^"^ '^'''' ^''^'^^''"^^' ''''^""^as, Addas 
 
 own. Up to this time he knew little ^^^^^'Cr' ^7"' ^'""^ ^'^'^ ^"^ «^ ^^ 
 
 st.anit>, iH,t having been imprisoned by the king 
 
 4 
 
JM'KODUCIORY ESSAY, 
 
 I r 
 
 for failure in a promised cure of the king's sou, lie studied the Cliristian Scriptures and de- 
 rived therefrom tl'.e i<lea of tiie Parael(;te, wiiich he JKnicefo'-th applied to himself. • After his 
 escape th famous dialogue with Archelaus and ti.at with Diodorus occurred. Ref-ri'.ing to 
 Arai)ion he was arrested, carried to Persia, Hayed alive, and his skin stuffed and suspended 
 as above. Some additional facts from an Oriental source used by Beu-.sobre have more or 
 Itsa verisimilitude. .Vccording to this, Maiii was born of Magian parents about 240 a d. 
 He became skilled in music, mathematics, geography, astronomy, painting, medicine, and 
 in tlie Scriptures. The account of his ascendancy over Sapor and his subsequent martyrdom 
 is substantially the same as that of the Filiriit Albiruni':; work (see bibiiograpliy preceding)- 
 confirms t!ie account given by the filuist. The conversion of Sapor to Manicha;ism (in 
 .\.i). 261) is said to be confirmed by Sassaniau inscriptions (see Journal of A siat. Soc. 1868, 
 p. ,^io-'4i. and ibid. p. 376. and 1871 p, 416). 
 
 The Fihrist's account contains a long list of che works of Mani, which is supplemented 
 by other Oriental and Western notices. The list is interesting as showing the wide range of 
 Mani's literary activity, or at least of ilie literature that was afterwards connected with his 
 name. 
 
 2. Mani's System. As the life of Mani has been the subject of diversified and con- 
 tradictory representations, so also have his doctrines. Here, too, we must make the account 
 given by the I'i/irist fundamental. It will be convenient to treat ti<e subject under the fol- 
 lowing lieads: Theology, v osmogouy, .Anthropology, Soteriolog,. , C:ultus, Eschatology, 
 and I'^tiiics. 
 
 (i.) T/it'fltogy. Mani taugiit dualism in the most uncjualified sense. Zoroastrianism is 
 commonly characterized as dualistic, yet it is so in no such sense as is Maniclu-eism. Ac- 
 cording to the Fihiist, " Mani teaches: Two subsistences form the beginning of the world, 
 the one light the other darkness; the two are separated from each other. The light is the 
 first most glorious being, limited by no number, Clod himself, the King of the Paradise of 
 Light. Me has five members: meekness, knowledge, understanding, mystery, insight; and 
 five other spiritual members: love, faith, truth, nobleness, and wisdom. He maintained 
 furthermore that the God of light, with tliese his attributes, is without beginning, but with 
 iiini two ecpialiy eternal tilings likewise exist, the one the atmosphere, tiie otiier the eartii. 
 Mani adds: and the members of the atmospiiere are five [the first series of divine attributes 
 mentioned above are enumerated]; and the members of the earth are five [the second series]. 
 Tiie other being is the darkness, and his members are five: cloud, burning, hot wind, poison, 
 and darkness. Mani teaches: thattlie light sul)sistence borders immediately on the dark sub- 
 sistence, without a dividing wall between them; the ligiit touches with its (lowest) side the 
 darkness, while upwards to the right and lelt it is unbounded. Even so tlie darkness is 
 endless downwards and to the right and left." 
 
 This represents Mani's view of the eternally existent status quo, before the conflict began, 
 and the endless state after the conflict ceases. What does Mani mean, when he enumerates 
 two series of five attributes each as members of Clod, and straightway postulates the co- 
 eternicy of atmosi)here and earth and divides these self-same attributes between the latter? 
 Doubtless Mani's theology was fundamentally pantheistic, i.e., pantheistic within the limits 
 of &:w\\ member of the dualism. The Cod of Light himself is apparently conceived of as 
 transcending thought. Atmosphere and Earth (not the atmosphere and earth that we know, 
 but ideal atmosphere and earth) are the a;ons derived immediately from the Ineffable One 
 and coeternal with him. The ten attributes are ;eons which all belong primarily to the 
 Supreme Being and secondarily to the two great ajons, half to each. The (piestion may 
 arise, and has been often discussed, whether Mani meant to iilentify God (the Prince of 
 Light) with the Kingdom of I.iglit? His language, in this treatise, is wavering. Pie seems 
 to struggle against such a representation, yet without complete success. 
 
'I'HK WORKS OF S'I\ AlUiUSTIN. 
 
 with Tet^lTce tlr-T".'r '""' f ' "'"'^"^^ ''^ "" '-^'-'"^--ss of the dualism and 
 uith reference to the identification of the Prince of LigKt with the Kingdom of T i^hf ^ 
 According to the Ar^s of „.e Disputation of Arckcl.us uli .l/.«.V Ma, es' '." rs in t o 
 deities, uncnginated, self-existent, eternal, opposed the one to the other. Of / e 
 
 epreseius he one as good, and the other as evil, and assigned the name of IJ.kt o t 
 
 old thV:'; '"""■■" '° '" '^"^^•" ^^^'^''"' ^^'''"- '^ -I— ted as saying < 
 
 ol that there are two natures, one good and another evil; and that the one whichis good 
 dwells in a certain part proper to it, but that the evil one i. this world as well as all tltngs 
 
 and matter {//,/.). God he called good, and matter he affirmed to be evil. But God ex 
 celled more in ,ood than matter in evil." Alexander goes on to show how Mani used Z 
 71- Mu^ ' '""'"""' the Manicha^an with the Platonic teaching. Statements of substan- 
 tially the same purport might be multiplie.l. As reganis the identification of God (the 
 King of Light) with the Kingdom of Light, and of Satan (the King of Darkness) with th 
 
 Ien.e us n doubt. The probability is. however, that he did pantheistically identify each 
 element of the dualism with his Kingdom. He personifies the Kingdom of Ligh a'd 
 Kingdom of Darkness, and peoples these Kingdoms with fanciful beings, whi^h are to be 
 regarded .s personified attri!,utes of the principles of darkness and light. ' - ' '° 
 
 A wo.. I ■ . M,e Manichaaan conception of matter or Hxle may norbe out of place in this 
 connection .t would seem that the Maniclucans practically identified //,/. or matter with 
 KiL^om "" I^arkness. At any rate //,/. is unoriginated and belongs wholly to this 
 
 (2.) Cosmogony. So much for the Manichiean idea of the Kingdom of I,i..ht and the 
 Kingdom of Darkness before the great confli,:t that resulted in the present order of thinjrs 
 A\nydid not they remain separate? Let us learn from th.e Filuist's narrative- " iM-mi 
 teaches further: Out of this dark earth [the Kingdom of Darkness] arose Satan, not tlnt'he 
 was in himself eternal fn.m the beginning, yet were his substances in his elements unorii. 
 mated. 1 hese substances now united themselves out of his elements an<l went forth as 
 Satan, his head as the head of a lion, his body as the body of a dragon, his win-s as the 
 wmgs of a bird, his tail as the tail of a great fish, and his four feet as the feet of 'creepii.. 
 animals When this Satan under the name Iblis, the (temporally considered) eternal (pr'mc-- 
 val had arisen out of the darkness, he devoured and consnmcl everything, sprea.l destruction 
 right and left, and plunged inU, the deep, in all these movements bringing down from 
 above desolation and annihilation. Then he strove for the hei^dit, and descried the beams 
 of light; but they were opposed to him. When he saw later how e.xalte.l these were he 
 was terrified, shrivelled up. and merged himself in his elements. Hereupon he strove anew 
 with such violence after the height, that the land of light descried the doinns of Safin ami 
 how he was bent u|)on murder and destruction. After they had been apprised thereof 
 the world of Insight learned of it, then the world of Kuowledge, then the world of Mvsterv' 
 then the world of Understanding, then th.e worUl of .Meekness. When at last he further 
 teache-s, the King of the Paradise of [,ight had also learned of it, he thought how he midu 
 suppress Satan, and, Mani adds, those hosts of his woul.l have been mighty enouLd, to over 
 power Satan. Yet he desired to ,lo this by means of his own might. Accordingfy, he pro-' 
 dn<e<l by means of the si^int of his right hand |/.,-., the (lentle Mreexe] his five worlds 
 and his twelve elements, ,, cre.uure, and this is the (temi.orally considered) Kternal Man 
 
 « 
 
 > .1 H^'-.\7, ,.,„• /.■/•y„y\\ Am. I'd. viil. vi. pp. iH-.. and ia« 
 
 ' //■/(/. p. n\ 
 
 m 
 
INTRODLCrORV ESSAY. 
 
 [Primordial Man], and summoned him to do battle with the Darkness. But Primordial Man 
 Mam adds, armed himself with the five races [natures], and these are the five gods the 
 Gentle Breeze, the Wind, the Light, the Water and the Fire. Of them he made his armor 
 and the first that he put on was the Gentle Breeze. He then covered the Gentle Breeze 
 with tiie burning Light as with a mantle. He drew over the Light Water filled with atoms 
 and covered himself with the blowing Wind. Hereupon he took the Fire as a shield and 
 as a lance in his hand, and precipitated himself suddenly out of Paradise until he reached 
 the border of the region tiiat is contiguous to the battle-field. The Primordial Devil also 
 took his five races [natures]: Smoke, Burning, Darkness, Hot Wind and Cloud- armed 
 himself with them; made of them a shield for himself; and went to meet Primordial Man 
 Alter they had fought for a long time the Primordial Devil vanquished the Primordial 
 Man, devoured some of his light, and surrounded him af the same time with his races and 
 elements. Then tiie King of the Paradise of Light sent other gods, freed him, and van- 
 quished the Darkness. But he who was sent by the King of Light to rescue Primordial 
 Man IS called the Friend of the Light. This one made a precipitate descent, and Primordial 
 ^Lan was freed from the hellish substances, along with that which he had snatclied from the 
 spirit of Darkness aiici which had adhered to him. When, therefore, IVLaui proceeds, Joyfulness 
 and the Spirit of Life drew near to the border, thev looked down into the al)yss of this deep 
 hell and saw Primordial Man and the angels \/.e., the races or natures with which he was 
 armed], how Ibhs, the Proud Oppressors, and the Dark Life surrounded them. And the 
 Spirit of Life, says Mani, called Primordial Man with a louil voice as quick as lightning and 
 Primordial Man became another god. Wiien the Primordial Devil had ensnared Primordial 
 Man in the battle, Mani further teaches, the five parts of the Light were mingled with the 
 five parts of the I^arknesr." 
 
 Let us see if we can get at the meaning of this great cosmological poem as far as we 
 have gone. Tlie thing to be accounted for is the mi.xture of good an<l evil. The complete 
 s^eparation of the eternally existent Kingdoms of Light and Darkness has been posited 
 How now are we to account for the mixture of light and darkness, of good and evil in tiie 
 present order of things? Mani would "account for it bv supposing that a confiict had oc- 
 curred between an insuificiently equii^ped representative of the King of Li-ht and the 
 nilly equippe.l ruler of the Kingdom of Darkness. His view of the vastiv superior power 
 of the King of Light would not allow him to suppose that the King 'of Light fullv 
 equipped iiad personally contended with the King of Darkness, and suffered the loss and 
 contamination of his elements. Vet he only clumsily obviates this difficultv: for Primordial 
 .\Lan IS pro.luced and equipped by the King of Light for the very purpose of combating 
 the King ot Dar ness, and Mani .saves the King of Light from personal contamination onlv 
 by impugning his judgment. 
 
 We have now le.iched the point where, as a result of the condict, good and evil are 
 blended. We must beware of supposing that Mani meant to ascribe any kind of materiality 
 to the members of the Kingdom of Light. The Kingdom of Light, on the contrarv he 
 regarded as purely spiritual; the Kingdom of Darkness as material. We have now the condi- 
 tions tor the creation of the present order of ihings. including man. How does Mani picture 
 the process and the results of this mixing ot the elements? 
 
 "The smoke (or vapor) was ming'ed with the gentle breeze (zephvr), and the present 
 atmosphere resulted. So that whatever of agreeableness and power to (,'uit;ken the soul and 
 animal iilc is found in it [resultant air], is from tiie zephyr, and whatever of .lestrucciveness 
 and noisoineness is found in it, proceeds frojn the smoke. Tlie burning was mingled with 
 the fire; therefore whatever of conllagration. destruction and ruin is found, is from the 
 burning, but whatever of brightness ami iUumination is in it [the resultant fire], springs 
 
THK WORKS OF ST. AUCiUSTIN. 
 
 gokl, silver a,«J tl.» like, wUatever of brightness tea. y,|H ) ^^^^^^ ^^^^^_ 
 
 tccu'rs. ,s rron, .„e lig.u. '^' ^^ :^S'::^^:^^'^^' ^"^^ whatever now is 
 springs from the clarlsness. 1 lie hot luiiu was m t whatever of nneasi- 
 
 useM and agreeahle in this [resultant winJ .1'™^ ""u re i Iti'it wind] is from the hot 
 ness, hnntnlness and deleterious 1"°P;: » ' ' , ^ „,„„ ;, ,„„„d'in this [resnltant 
 wind. Finally, the mist was mingled »" '\.;"^" ,^, „ ,„,„ the water; whatever, on 
 
 ;:r:ii::r:r:Cir ng:::r:::;::rr^^ -- - -™"- -' - 
 
 Kingdom of Light. , j , ^j i ascribes to the King 
 
 'l-he next step is the creat.on of the P^^^ J °;' ;;;'"' ,, ,,,, in^prisoned elements 
 
 of the World of Light, the object be.ng to prov ^^.^^Z;^ enrths, an angel l,eing 
 
 of Light. Through an angel he constn. ed e a. -s an ^^ .^_^ ^^ ^^^^ ^^^^^^^^ ^,^^^^^ 
 
 appomted to hold heavens and -"^-•;^!^,^^^^;,,,, ,-,e Itairways lead to the " height 
 and halls of the heavens >s given nth/^^n-^^^^ ^^^^^^^^ ^^^^ ^^^^^,^_ ..^ p,^ 
 
 of heaven.- The a,r was used as a '"'^ ''7;^ "[ ^^ ^,^^ y., ,,,o,U, he liberated. The 
 was formed to be the receptacle of "^^^^^^^^^^^ that should be liberated 
 sun and the moon were created to be th ^^^^^^ ;,, . ,,, ,,,il, '• the moon 
 from the darkness, the sun for '^"^^f^^T ,\e moon is represented as coUect- 
 for that wluch had been mmgled Mth ^"^ u .^ ,^^^^ ^^^^ ^^^^^ ^y,^^,^ 
 
 ingUghtdurn.gthenrsthaU-mont.andc^ng^^^^^^ ^^^ ,^ ^^^^ ^^^^ ^^,, 
 
 the sun and moon have liberated all the light the are ,^,^^^ ^.^^^^ ^^ 
 
 the earth which .ill 1 arn for .468 J-ars. w- ^^J^^^J^^ ,-,, ,Hem. 
 Darkness and his hosts will ^'--^^V^'' 'l^'^! • '^'^^ e ,p isoned light, which, according 
 (3.) Antl..p.ioSy. ^:-^^ "'rrv:^ h- iLrd nothing of the creation of 
 to Mani, was the sole object of creat.on. '^ J ^^ ^^,,l^,i,, i„ the Mani- 
 
 living creatures. What place do "-"' ^^^^^ '— ; p,Jordial Man was not Adam, 
 ch^an economy ' We are to keep ^^""^^^^^^^y after the blending of parts 
 but a divine a.on, and that he ascended into th 1 g Its mme J ^^^^^^^ ^,,.,i, 
 
 of his armor with darkness. The creation o el •--- ^^^^^^^ ^,^^ ,,,,. .^,, 
 
 We must give the account of man's crea ion Man s o n .on^ , 'overmastering Violence, 
 . Hereupon one of those ^^ ^^^'t; f o e c ilatio,: sprang the first man, who is 
 X-\::i:l!:::r:^t:^^^^, ..ctn g the ..ess. . seco,. copulat.on 
 
 lollow^d and from this sprang the beautiful -^^^:]^;;^ ^^^^^^^^ ,,, ,;„ ^f the demons 
 Man, therefore, unlike the wo, d. is the ere u "^ ^ -> ' ^^, ,,e 
 
 being to imprison in man, through the 1-7'';;; '-/j';'^;;;^, „,,„,, ' Avarice is re- 
 Ught,and so to hinder ^^^-^i:::T^t^::'^ and imprisoned .t in num. 
 presented as having secretly scucd some u ^^,„ewhat obscure in the narrative. 
 
 !rhe part played by the Star in the P-duct on o -^^"^ ,,.^„^,,, ,,, Star was 
 yet the Star could hardly have '^'V^ '^^ ^ , ^ .^^a into the sun or the moon, 
 bought of as a detached portion o. the '^f^'^f^^^Z. besought the Messenger of 
 >< When, therefore, the iWe Angels ^^ ^^ ! ^ ^ ^ ' a ml th^ Spirit of Life, to send some 
 
 i-^::^;:rim::r::;.t/;^:er;:::;i ..o.edge and righteousness, and to f.e 
 
 i 
 
INTRODUCIORV liSSAY. 
 
 15 
 
 i 
 
 him from the power of the devils. They sent, accordingly, Jesus, whom a god accompanied. 
 These seized the two Arcli-fiends. imprisoned them and freed the two creatures (Adam and 
 Eve.)" 
 
 Jesus warnetl Adam of Eve's violent importunity, and Adam obeyed his injunction 
 not to go near her. One of the Arch-lieiids. however, i)egat .with her a son named Cain, 
 who in turn begat Abel of his mother, and afterwards two maidens Worldly-wise and 
 Daughter-of-Avarice. Cain took the first to wife and gave the other to Abel. An angel 
 having begotten of Worldly-wise two beautiful daughters (Raufarjcid and Barfarjad), 
 Abel accused Cain of the act. Cain enraged by the false accusition slew Abel and took 
 Worldly-wise to wife. So far Adam had kept himself pure, but Eve was instructed by a 
 demon in the art of enchanting, and she was enabled to e.xcite his lust and to entrap him. 
 By Adam she bore a beautiful son, whom the demon urged Eve to destroy. Adam stole 
 the child away and brought it up on cow's milk and fruit. This son was named Seth 
 (Sf/iaf//). Adam once more yielded to Eve's fascjnations, but through Seth's exhortations 
 was induced to flee " eastward to the light and the wisdom of Cod," Adam, Seth, Raufar- 
 jad, liarfariad, and Worldly-wise died and went to I'aradise; while Eve, Cain, and 
 I )aughter-of- Avarice went into Hell. This fantastic perversion of the Biblical narrative of 
 the creation and fall of man has many p.irallels in Rabbinic literature, and doubtless Mani 
 first became acquainted with the narrative in a corrupted form. The teaching, however, of 
 this mythologizing evidently is that the indulgence of the flesh and the begetting of children 
 furnish the chief obstacle to the separation of light from darkness. Adam is represented 
 as striving to escape from the allurements of Eve, but Eve is aided by demonic craft in 
 overcoming him. Yet Adam does not become enslaved to lust, antl so at last is saved. 
 Eve. lustful from the beginning, is lost along with those of like disposition. 
 
 (4.) Sofcrio/ogY. Such was, apparently, Mani's conception of the creation of man. and 
 of tlie attempts to liberate the light that was in him. What were his practical teachings to 
 men of his time as to the means of escape from the Kingdom of Darkness into the Kingdom 
 of Eight ? What view did Mani take of the historical Jesus ? The Jesus wlio warned Atlam 
 against the seductions of Eve was evidently not the Jesus of the New Testament. Accord- 
 ing to the narmiive of the Fihrist, Mani "maintained that Jesus is a devil." Such a state- 
 ment occurs nowhere else, so far as we are aware, in the literature of Maniclueism. 
 The sources, however, are unanimous in ascribing to Mani a completely docetical view of 
 the jierson of Christ. In using this blasphemous language, ha probably referred to the re- 
 presentations of Jesus as Cod manifest in the flesh, which he regarded as Jewish and 
 abominalile. The New Testament narratives Mani [or at least liis followers] regarded as 
 interiiolated in the interest of Judaism. Later Manichiuans, under the influence of Mar- 
 cionism (and orthodoxy) gave to Jesus a far more prominent place in the economy of man's 
 salvation than did uiaiii himself. 
 
 How then is man to be saved according to Nfani ? It is by rigorous asceticism, and by 
 the practice of certain ceremonial observances. Mani does not rise above the plane of 
 ordinary heathenism in his plan of .salvation. "It is incumbent upon him who will enter into 
 the religion that he prove himself, and that if he sees that he is able to subdue lust and 
 av.arice, to leave olT the eating of all kinds ol flesh, the drinking of wine, and connubial in- 
 tercourse, and to withhold himself from what is injurious in water, fire, magic and hypocrisy, 
 lie may enter into the religion; but if not let him abstain from entering. But if he loves 
 religion, yet is not able to repress sensuality and avarice, yet he may make himself service- 
 able for the maintenance of religu)n and of the Truthful [/.,•. the 'I'.lect'], and may meet 
 (offset) his corrupt deeds through the use ol oiiportimities where he wholly gives himself up 
 to activity, righteousness, zealous watchfulness, pr.-iyer and pious humiliation; fur this suf- 
 
AiHiusriN. 
 
 16 
 
 aay will be the second form, of vvh.ch, ^'- ^'^ '^ ,^ ;„ u.e Catholic church even 
 
 'The cSctrine of indul.enc.s of -^^^'f^f^^^^^^^ the Creek and Lat.n sources 
 before the time of Mani, is here ^^:i^y^]^,,,, indicated here by those who are 
 call the Ei.a or 7>rr/,rt and tl:e ^-'^^^ , ^„^, \,,,,, ^ho, without such quahfica 
 nhle to devote themselves to M-idly ascetical in.ni, ,|^^^^ j^^^^^^ evidently 
 
 ^ s" ': wilhu, to exert themselves ^^^^y;^^^l:'^:^-..^ regulations. That this 
 eco^e partakers of the ments of those -^^\^^^^^^ ,,, .^neral agreement of anc.ent 
 is nrimit ve Manich.-ean doctrine is abundantly ^^^^^^^^^:^^^,,r. among the condtUons 
 :^Z of all Classes. It is noteworthy -;---;;- J^., . follow a particular 
 of Manichiean disc.plesh.p. It is not i ^[^,,,^\,x,xn society. , 
 
 kind of outward life that confers standmg ^^^J^^^^^, ^„ ,,,, ,,uiated: " Mam imposed 
 u.) Cult,.. Let us next look at the ^^^^^^''^^ ;^^,,„,,„,,,,,, ,nd to these are attached 
 ,,on his disciples commandments, name l>, t^n comma ,^^^^_^^^ ^^^. p,;,;, „, the 
 
 r seals, an!l fasts of seven ^^^!^ ^-^Xf^J^^^J:, ,us Wisdom. But God. whose 
 f ur most glorious essences: Cod, his Light, his o cr, ^ ^^^^ ^^^^^ ^^^^ ^^^^ ^^^„^ 
 
 :: "glorious, is the Kmg of the l'-^'^ '^ /f j^' ^ .^^ and Fire; and his Wisdom 
 Tp^w^r the nve angels. Centle Breeze^ A J-u ^^^^^^^^^^ ^^^^ ^^^^^ ^^^ ^^^^,^.^, 
 
 the Sacred Religion, 'rhis embraces five •^l-'^;; ^„^,, „f the presbyters, sons -of 
 
 ^ t!^those enlightened by the ^-;- -;;;;. ^^^r^^.ers. sons of Lisight. The ten 
 Reason- that of the Truthful, sons of ^^)^'^'\^'\^'' ^^^^^^ n,urder, adultery, theft, 
 
 ^^ndments are: Abandoning ^^ ^^^^^^^ l^,.^ betrays doubt on religion^ 
 of the teaching of ].igglcry -.^^\-^^''' ' "'^^ 'h"'^,,,,n.andment of four or seven prayers, n 
 of drowsiness and inertness m l^-;"-^'^ ' u Howmg water or with something else, and 
 praver one is to stand upright, rub '^'^ ^'V " r^rostrate himself and in this position 
 
 ^:- Ihile standing to the ^^^ '^^^^^;^:";^;:'::,::::dor of the Light, blessed be his 
 prav: Blessed be our Leader, the laracleicuc^^^^ ^^^^ j^^^^^^ _ _ _ 1, the 
 
 :iels. the Cuardians, and ^^^ ;^^ ^^^ ^^'^J^ a, o\hou enlightening one. Mam, 01. 
 ,econd prostration let him say: ^ '^°" ^^'f -\' ^^..^ableness, thou great tree who ar 
 eader thou root of -^>'^^^^^-^'-";' ^^.^ ^ pnrration le't him say: 1 fall down and 
 altogether the means of salvation. \n ^^^^ ;'"^; \.^^^, ^,, father of Light, and their ele- 
 p t with pure heart and upnght tongue t^- ^ - ' ; . ^„j ^hy blessed world, which 
 ^^ eni' .ddy praised. Blessed One, thou and hy ^^J Host, thy Righteous Ones, 
 
 Z hast ciled into being. l.>r ^^ ^^X^^'^'^^^ ^^ ^°^ ^^'^« '' t^'^^r'' 
 thv Word, thv Clory, and tliy Cood I'leasuie. beca u ^^^^^ ^^^„ ^,^^,„ ,,,f„r, 
 
 ^ l;r:ghteoiisness. ^. the fourth ^^^^^^^:Z, J Hosts, who are from the 
 all the gods, all the enlightening -^^^^-^^^.^ ,,,,,„„ and praise the great Host and 
 ..reat Cod. In the fifth prostration let him sa> j^^,^^„,,,, drive it out and triumph 
 
 ^:"nlightening Cods, who with the. -'--•;':;.:,. and p;aise the Father of Clonj. 
 over it. In the sixth prostration let him ay ^^^^ ^^^^ ^^^^^^^^^ (,ee note 
 
 h Kxalted One, the Enlightening ^>-' ;) ^^ ^^ ^^ * . The first prayer is accom- 
 
 Flih^el p. vo), and so on to the twel th l^""" "" "' " ,^. ^,^,, ,-„Hows the prayer at even- 
 
 - -i:::;- :?;:^:.:;'«- -;=;::;, ";™ ..».." -... ... .„..,.. .>.« ».- -- - •--" 
 
 :m 
 

 INTRUDUCIURV ESSAY. 
 
 17 
 
 and from the moon eight days have flowed, a fast of thirty days occurs, broken, however, 
 daily at sunset. The common Manichajans celebrate Sunday, the consecrated ones (the 
 'Elect') Monday." 
 
 Here we have a somewhat detailed account of the cultus of the early Manichaeans. The 
 forms of invocation do not differ materially from those of the Zoroastrians, of the early 
 Indians, of the Babylonians, and of the Egyptians. There is not the slightest evidence of 
 Christian influence. The times of worship and of fasting are determined by the sun and the 
 moon, and practically these are the principal objects of worship. It is certain that Mani 
 himself was regarded by his followers as the most perfect revealer of (iod that had ever 
 appeared among men, and, according to this account, he taught his followers to worship 
 him. We cannot fail to see in this Manicluean cult the old Oriental pantheism modified 
 by a dualism, of which the most fully developed form was the Persian, but which, as we have 
 seen, was by no means confined to Zoroastnanism. 
 
 (6.) Eschatobgy. We must conclude our exposition of the doctrines of the Manichaeans 
 by (juoting from the Fihrist Mani's teachings on eschatology. 
 
 " Wiien death approaches a Truthful One (' Elect '), teaches Mani, Primordial Man 
 sends a Lig';it-C"iod in the form of a guiding Wise One, and with him three gods, and along 
 with these the water-vessel, clothing, head-gear, crown, and garland of light. With them 
 comes the maiden, like the soul of this Truthful One. There appears to him also the devil 
 of avarice and lust, along with other devils. As soon as the Truthful Man sees these he 
 calls the goddess who has assumed the form of the Wise One and the three other gods to 
 his help, and they draw near him. As soon as the devils are aware of their presence they 
 turn and flee. 'I'lie fo mcr, however, take this Truthful One, clothe him with the crown, 
 the garland and the robe, put the water-vessel in his hand and mount with him upon the 
 pillars of promise to the sphere of the moon, to Primordial Man, and to Nahnaha, the Mother 
 of the Living, to the position in which he was at lirst in the Paradise of Light. But his 
 body remains lying as before in order that the sun, the moon, and the gods of Light may 
 withdraw from it the powers, i.e., the water, the fire and the gentle breeze, and he rises to the 
 sun and becomes a god. But the rest of his body, which is wholly darkness, is cast into 
 hell." 
 
 In the cnse of Manichreans of the lower order, described above, the same divine 
 personages appear at his summons. " Tlicy free him also from devils, but he ceases not 
 to be like a man in tlie world, who in his dreams sees frightful forms and sinks into filth and 
 mire. In this condition he remains, umil his light anil his spirit are lilierated and he has 
 attained to the place of union with the Truthful, and after a long period of wandering to 
 and fro puts on their garments." 
 
 To the sinful man, on the other hand, the divine personages appear, not to free him 
 from the devils that are tormenting him, but rather to "overwhelm him with reproaches, to 
 remind him of his deeds, and strikingly tn convince him that he has renounced help for 
 himself, from the side, of the Truthful. Then wanders he round about in the world, unceas- 
 ingly chased by torments, until this order I'f things ceases, and along with the world he is 
 cast into hell." 
 
 There is nothing original about the eschatology of Mani, and scarcely anything 
 Christian. We see in it a fully developed doctrine of purgatory, somewhat like the Platonic, 
 and still more like that of the later Catholic church. Salvation consists simply in the 
 liberation of the light from the darkness. In the case of the Elect this takes place im- 
 mediately after death; in the case of atlherents who have not practiced the prescribed forms 
 of asceticism, it takes place only after considerable torment. In the case of the ordinary 
 sensual man, tliere is no deliverance. Uoiilitless Mani would h.ive held th;it in his case, too, 
 
 fl 
 
i8 
 
 THE WORKS OF ST. AUGUSTIN. 
 
 whatever particles of light may have been involved in his animal structure are liberated from 
 the dead hotly. 
 
 (7.) Ethics. As regards ceremonies we find little that enlightens us in the Fihrist's 
 account. Water (that i;, water apart from the deleterious elements that have become 
 blended with it) was regarded by Mani as one of the divine elements. The ablutions in 
 running water mentioned above in connection with the prayers may have sustained some rela- 
 tion to baptism, but can hardly be ascribed to Christian influence. The connection of the 
 Manichajans with the Manda;ans, who made much of ceremonial bathing, will be considered 
 below. It is cenain that Mani's father was connected with a baptizing party, viz., the 
 Mugtasilah. According to the Fihrist Mani was the autlior of an Epistle on Baptism. 
 The question whether Mani and his followers practised water-baptism or not is by no means 
 an easy one to solve. The passage cited by Giesseler from Augustin to jirove that the 
 "Elect" were initiated by baptism is inconclusive. Augustin acknowledges that God and 
 the Manichaeans themselves alone know what takes place in the secret meetings of the 
 "Elect." Whatever ceremonies they performed, whether baptism or the Lord's supper, 
 or some other, were matters of profound secrecy, and so we need not wonder at the lack 
 of defuiite information. From a passage quoted by Augustin in his report of a discussion 
 with Felix tlie Manichaean, we siiould certainly infer that both ordinances were practised in 
 some form by the Manicha^ans of the West. But Augustin himself says tiiat Manichreans 
 deny the saving efficacy of baptism, maintain that it is superfluous, do not require it of those 
 whom they win to their views, etc. It is certain, therefore, that if tliey practised baptism 
 and the Lord's supper at all, they attached to it a meaning radically different from that of 
 Augustin. It is possible that a ceremonial anointing witii oil took the place of baptism. 
 (Baur. p. 277 sq.). Augustin mentions a disgusting ceremony in which human semen 
 was partaken of by the F^lect in order to deliver the imprisoned ligiit contained therein 
 {De fiacres. 46), and he calls this ceremony a sort of F^ucharist. But iiis confessed 
 ignorance of the doings of the " FLlect " dis redits in some measure tiiis accusation. 
 
 The /'"///m/ gives us no definite information about the three signaciila. Tlie seais (not 
 signs) of tlie mouth, the hand (or hands), and of the bosom. In these are contained 
 symbolically the j\L'inicha;an moral system. In the book .SadJcr (Hvdk, p. 492) we read: 
 *'It is taught [by the Maniciueans] to abstain from every sin, to eliminate every sin from 
 iiantl, and tongue and thought." Augustin explains the sigmicii/a more fuUy and re- 
 presents the Manichcxans as attaching great importance to them: "When I name the mouth, 
 I mean all the senses that are in the head; when I name the hand I mean every operation; 
 when I name the bosom I mean every seminal lust." 
 
 It is confidently believed that the foregoing account of the ALanicluvan system, based 
 upon the Arabic narratives preserved by the Fihrist, supplemented by the principal FListern 
 and Western sources, contains the essential facts with reference to this strange system of 
 religious thought. Our next task will to be to ascertain, as precisely as possible, the re- 
 lations that Manichaiism sustained to tlie various religious systems with which it has com- 
 monly been associated. 
 
 'K" 
 
 CIIAITER IV.-UEI..\TION OF M.VNICH.EISM TO ZOROASTRl.VNISM. 
 The very close connection of these two systems has commonly been ^iresupposed, and 
 is undeniable. In fact ALaniciu-eism has frequently been represented as Zoroastrian dualism, 
 slightly modified by contact with Christianity and other systems. No one could possibly 
 gain even a superficial view of the two systems without being strongly impressed with their 
 points of resemblance. i\ closer examination, however, will reve il points of antagonism 
 just as striking, and will enable us to account for the fact tliat Mani was put to death bv a 
 
INTRODUCTORY ESSAY. 
 
 19 
 
 zealous Zoroastrian ruler on account of his recognized hostility to the state religion. 'I'lie 
 leading features of the Manich?ean system are already before us. Instead of (luoting at 
 length from the Zend-.\ vesta, which is now happily accessible in an excellent Englisli transla- 
 tion, we may for the sake of brevity quote Tide's description of Zoroastrian dualism as 
 a basis of comparison: ' 
 
 " Parsism is decidedly duanstic, not in the sense of accepting two hostile deities, for it 
 recognizes no worship of evil beings, and teaciies the adoration only of Ahura Mazda and 
 tiie spirits subject to him; but in the sense of placing in hostility to each other two sliarply 
 divided kingdoms, that of light, of truth, and of purity, and that of darkness, of falsehood, 
 and of impurity. This division is carried through the whole creation, organic and inor- 
 ganic, material and spiritual. Above, in the highest sphere, is the domain of the undis- 
 puted sovereignty of the All-wise God; beneath, in the lowest abyss, the kingdom of his 
 mighty adversary; midway between the two lies this world, the theatre of the contest. . . 
 . . This dualism furtlier dominates the cosmogony, tlie cultus, and the entire view of the 
 moral order of the world iield by the Mazda worshippers. Not only does Anro-Mainyus 
 (Ahriman) spoil by his counter-creations all the good creations of Ahura-Mazda (Ormuzd), 
 but by slaying the protoplasts of man and beast, he brings deatii into the world, seduces the 
 first pair to sin, and also brings forth noxious animals and plants. Man finds himself, in 
 consequence, surrounded on all sides by tiie works of the spirits of darkness and by liis 
 hosts. It is the object of worship to secure tlie piou> against their influence." 
 
 Let us bring in review some of the points of resemblance between the two systems. 
 I'.oth are in a sense ditalistic. In both the kingdoms of Light and Darkness arc set over 
 .-igainst each other in the sharpest antagonism. In both we have similar emanations from 
 tiiese kingdoms (or kings), ^'et, while in the Manichcean system the dualism is absolute 
 and eternal, in the later Zoroastrian system (as in the Jewish and Christian doctrine of 
 Satan), Ahriman (Satan) if not merely a fallen creature" of Ormuzd (the good and supreme 
 Clod) was at least an immeasurably inferior being. The supreme control of the universe, to 
 which it owes its perfect order, was ascribed by Zoroastrianism to Ormuzd. The struggle 
 between good and evil, beneficent and malevolent, was due to the opposition of the mighty, 
 but not ■almighty, Aiiriman. Whatever form of Mazdeism (Zoroastrianism) we take for 
 purposes of comparison, we are safe in saying that the Manichjean dualism was by far the 
 more absolute. 
 
 In both systems each side of the dualism is represented by a series (or rather several 
 series) o\ personified principles. These agree in the two systems in some particulars. Yet 
 the variations are quite as noticeable as the agreemer's. There is much in common between 
 the Manichaian and the Zoroastrian delineations of the fearful conflict between the Kingdom 
 of Light and the Kingdom of Darkness, yet the beginning of the conflict is <iuite differently 
 conceived of in the two systems. In M;uiichfeism the creation is accounted for by the 
 conflict in which Primordial iM:m was beaten by the powers of Darkness and suffered the 
 mixing of his elements with the elements of darkness. The actual world was made by the 
 good God, or rather by his subordinates, as a means of liberating the imprisoned light. 
 
 ' Outlinis o/t/if J list. 0/ AW t'x 'Oil iiSjj), p. 173. Cf. J. Dmimstk iki,, !>itt(tifurthn io the Zend-Avesta, p. xliii., xliv,, Ivi, Ixxii., 
 Ixxiv. sq.: and his artick- in thi' Canteiii/^ornyy Kefieiv (Oct. 1*179), on" The S!i/>rtme Ch/ in the Itido-Eiiyopenn .Mytlieloi;y-" 
 
 = This is cnntidemly'assi-rtfd by Kessler I Art. Mani in llerzegs RE. zd ed.vnl. IX. p. •.■58), and after him by Harnack, Eiicyclo/<tr- 
 riin IWitnnmen. art. Manichicism. On the other hand, I.enonnant (Ane. Hist. \\. p, jo), says : "Ahriman had been eternal in the 
 past, he had no bcKinninK, and pr.icecded from no former bt-iiiK * * * . This bein^ who had no be^innins would come to an 
 md. * ♦ • . I',\il then should be finally conquered and destroyed, the creation .-:■.. .nld become as pure as on its first day, and 
 Ahriman should disiippear forever." Such, doubtless, w.-is ihi- uriKinal doctrnie, but the f.inn probably in vojfue in the time of Mani 
 was more pantheistic or monotheistic, both Ormuzd and Ahriman proceeding from boundless \'m\r: ^/.rvan akat-ana^. See on this 
 matter, iJAKMSiiiiiiu : hitrod. to the ZeiiJ-A -■esta , p. Ixxii, el. ., mid his urt. ill Contemp. Review: and I.enorma.nt : Ane. Hist, as 
 above, 
 
THE WORKS OF ST. AUGUSTAN. 
 
 20 ^ . . 
 
 — , , .„, tn the Kins: of Darkness (or his sub- 
 
 The creation of ..an is ascnbed, ^^ ^;^':^ ^J^^^! light by diffusion thereof 
 onl.nar.es), with a view to hindering '}'\'''\^^'ll[^l^ solely from Ormuzd, from whose 
 through propagation, ^^-^-^^/f ^^^.^ .""^'r.oKMANX. Anc. Hist. II. p. 30). It 
 hand it issued " as pure and perfect as h.m.e i. _ appellation " Maker of 
 
 ..s the work of Ahriman to " spoil it by .s -.Mn^luen ^^^^^^PP^ ^^^ ^^^^^^ ^^^^^^ 
 
 the material world" is constantly applied to O mu ^^^^^^^ ^^^ ^_^ .^ 
 
 .ooks. The most 'n-^i^/^^^I^Vrtiltar Ormu.d) is represented here as 
 that contained in tne / ouhdaJ, 1 argarcl 1. iv v ^^ (Ahriman) 
 
 nannng one by one the ^^^^ ^^"^^l^ ^^^ noxious things. Examples 
 is represented as coming to each, one b> "^'^l^^r^^L^on. flies, sinful lusts, musquitos, 
 of these counter-creations are the -^^ ', ^ ^;;r Hf inbelief, the burning of corpses. 
 
 ^^::::^:^ — ^-^' -- ™^ ^""^" 
 
 'of physical evils and sins is characteristic of ^\'^^^^'^'^. ^„ ^,^ absolutely evil by 
 
 /ccordlng to Mani matter is ^^^^^S^ ^^ U^u C^ation is a process forced 
 the mixture with it of the elements of ''l'^2^i:\ltl..^^, and is at best only par- 
 unon the King of Light by the ravages of ^' ^Jf '"f /^J^;^^ _^^ ,„ed elements, to defile 
 tiklly good. Zoroastrianism looked upon ^J^^;^^^^ ,,,,,1 fi,e and water as 
 which was sin of the most heinous ^'^ ^ ^ , ^^'^^X^ess^ m so, as by no means wholly 
 ,,ade up of a mixture of elements of "g^^ '^^ ^^ , „f ^,,, ,,,„er, with the utmost 
 
 p,,e. Manich.ans regarded ^^^^ .^ ^ ^^ ^ ^u , o^ -^'--l^^^- ^— ^-^'^'^ 
 contempt. The life-g.vmg hght '7\"^; ; °^4\,,tveen the kingdoms of Ormuzd and 
 somewhat arbitrarily divided animal. "^ J^^f ^Hr _^^ ^, .^e material, are evil, seems 
 Ahriman; 'but the idea that all mateial thugs, ^^ ^^ ^^ ^ j ,,;,, ^azdeists in their 
 
 never to have occurred ^^ ^^ ^^'^ ""^^^J^^ 2.r:^on seem to have been 
 veneration for the sun, but the P-'-^f;;^^ ^1 ^opposition of the two systems is seen 
 widely different in the two cases. ^^'''^''^'''^11^^^ ^ ^ procreation of children as minis- 
 i„ their views of ^--^^ ^''^'^;^- J':^^^^Z.L^n.o. the light, and so abso- 
 tering directly to the ^'-^^ ^/ ^^^^^ . ^^S,, ,.r ard IV.): '' Verily I say unto 
 lutely condemned it. I he ^'f;^'^^:J^ ^ ^,;^, ;, f,r above him who begets no sons; 
 thee, O Spitama Zarathustra; the '"^"7^^^, '"VaJ, one- he who has children is far al,ove a 
 he who keeps a house is far above him ^^^'^°*^^^, ;%';,,,,., ^p.e /.enJ.Avestu {iOiJ.) 
 childless man.- Man! made great mem ^ -» f 2;!^: ^'; ,„i ^.^bade the use of am- 
 says: •• He who has nches is far al-v-e him o ha no,. ^^^ ^^_^^^^ ,^,^^^ 
 
 -1 food as l-;"V:t^:;r ;: .t r fiUrhSf with meat is fined with the good 
 /,,;uf-Ava-hi {iM.y. And of tN o men ^^^^ ^^^^^^^^ ,^ .^,,,,,.^ 
 
 is etlcctal l.y men,,, ot u conllagrat,,,, *= ' ^f „ °;„„^„, „,i,ked spiri.H. .I,e r.„ov,v 
 punishment .-nKl the pnrgnig of wntod ^ • '''^ .^"^^eignty of Ormn»1, «l,ile .n Mani. 
 lion of the e.,r.l., an.1 the '"-'«""''"" °' ;;,"',, "';;';s If light wl>icl, ,he processes 
 
 a bit u( reliKim.s polem.cs aB«mst .Mami.h.-Eism. 
 
I.\lKUDi;cruRY ESSAY 
 
 2r 
 
 But enough has been said to make it evident that Manichreism was by no means a 
 shghtly altered ed.fon of Zoroastrianisnu The points of sin.ilarity between the two a.e 
 
 denized. ""^'^ '''''''""' """ ''"' ''""''' ''" ''''*^°"'^^' '^'^^'^^^^^-P ^-" '^X "o means be 
 
 CHAPTER V.-THE RELATION OK MAMCILKISM TO TUV. OLD BABYLONIAN RELIGION 
 
 AS SLLN IN MAND.KISM AM) SAliEAMSM. 
 
 min.K 7;;'^^';^'^'''^'^" ^^™'g« '"^l*^"' 'f ^l^^- "I'l Babylonian religion, after dominating the 
 mmd o. the .nhab.tants o. Mesopotanua for so many centuries, had given place completely 
 to the rehg.on of the Medo-Pers.an conquerors of the country. Magism .tsdf was a mix! 
 ure of old Babylonian, Medic and Pers.an elements. But there is much reason for believing 
 hat the pnnnt.ve Babylonian fauh, in a more or less pure form, persisted until long after 
 tlie time of Mam, nay, that it has maintained its ground even till the present day The 
 researches of Chwolson, Noldeke, Kessler and others, in the literature and history of the 
 -\ and^ans and the Sabeans, combined in the last case at least with accurate knowledge of 
 
 d Babyloman hterature and religion, have rendered it highly probable that representatives 
 f the old Babyloman faith were numerous in Mesopotomia and the adjoining regions at 
 
 the t.me of Man., and that Mani himself was more or less closely connected w.th it The 
 Mandasans were a Gnostic sect of the Ophitic type, without Christian elements. It is the 
 opm.on of Kessler, who has devoted mucii attention to this sect and to the relations of occult 
 rehgious matters in general in Mesopotomia, that "the source of all Gnosis, and especially 
 the immediate source of Ophitic Gnosis, is not the doctrine of the Persian Zoroaster, not 
 Phcemcean heathenism, not the theory and practise of Greek mysteries, but the old Baby- 
 lonian-Chaldaic national religion, wliich maintained itself in Mesopotomia and Babylonia 
 the abode o the Ophites, Berates, Manda.^ans, until the post-Christian centuries; and was 
 now opposed by the Gentiles in a mystical-ascetical form to Christianitv." The close con 
 nection of the Mand.-eans with the Ophites, and of both with the oldBabylonian reliLnon 
 would seem to be established beyon.i .piestion. The relation of Man.clu-eism to Mand^sm 
 i.as been by no means so clearly shown. Let us look at some of the supposed points of 
 contact. Man. s connection with the Mugtasilah sect (or Baptizers) has already been men- 
 tioned, kessler seeks to identify this party with the Mand.-eans, or at least to establish a 
 community of origin and of fundamental principles in the two parties. He would connect 
 with the old Babylonian sect, of which ceremonial baptism seems to have been a common 
 characteristic, the Palestinian Hemero^baptists, Elkesaites, Nazareans, Rbionites etc 
 
 1 nere is nothing improbable about this supposition. Certainly we find elements in I'ales- 
 t.nian heresy during the early Christian centuries, which we can hardiv suppose to have 
 been indigenous. And there is no more likely source of occult religious influence than 
 Babylonia, unless it be Egypt, and there is nuich reason for supposing that even in Alex- 
 andria Babylonian influences were active before and after the beginning of the Christian 
 era. Besides, a large number of Gnostic elements different from these can be traced to 
 Egypt. How far the Mand;^3ans of modern times, and as they are described in extant 
 literature, correspond with representatives of the old Babylonian religion in the third cen 
 tury, cannot be determined with complete certainty. Yet there is much about this party 
 that has a primitive appearance, and the tenacity with which it has held aloof from Judaism 
 MamclKt;,sm, Mohammedanism, and Oriental Christianity, during <-enturies of conflict and 
 oppression, says much for its conservatism. It would extend this chapter unduly to 
 describe thr clabo,-aie cosmogony, mythology, hierarchy, ceremonial, etc., of this interesting 
 party, tor the illustration of Christian Gnosticism the facts that have been brou^dit out 
 
 are of the utmost value. As coninared with M 
 
 Ulic!l;i'j 
 
 ism, there is a remarkable parallel 
 
 sill 
 
■niK WURKS 0¥ST^_AW^}J^^ 
 
 -- — • ^ " T"Th7^nflict between Primordial 
 
 ^^^ U,e »o .,n.do„,s a„d .heir ^^-^::^::ZZl T- Cose co„„.c.,o„ „. 
 M»n a„J the Kine of l>»'kness has us " " ''''^"\,,„ „„1, similar vi.ws about water ,n tl,e 
 
 L .andean •^t/r.^ir,*:;; ^xsHi^'n- M-'*-- '- '- ■--"-- "'"- 
 
 two parties, would make it iu!,u y i , , , 
 
 tised.ome kind of ceremonial ablutions. ^^^^^,i,„ ,f these systems with the old 
 
 What, now, are the ^-^r:'^::^'^:^^ ^^ n. the old Babylonian system was 
 Babylonian religion is ba. ed ? 1 he ^-'jl/^^ost complete parallelism between he 
 ,,„ ted out above. Kessler seeks to ^f^^^^^^^^^^ ,y,tems on the one hand, and the 
 Landman and ^I^nich.an cosmo og^^cal a d n^ tl^ .^ ^^ y^^^^ ^^^^^^,^^^^^ ,, ,^ ^ 
 old Babylonian on the other. 1 hat the e are ^^^ ^ ^j^.ory of Im 
 
 1 ere iJground to suspect, ho---^ ^'^^^l^^^^^, rinauence'and to magnify unduly the 
 own to minimise unduly the Zoroastnan and ^^^ ^^^ , residuum o. solid fact 
 
 r Babylonian. Be that as it -^^^^J^ .^^f Mlnich.ism. There is reason to 
 
 r r ;r rk :^ - -"^-- —^ -' '-' ^" '''' " 
 
 lional material. 
 
 ,„, „,,,vr,oN o,.- MAN.cn.nsM u. ,.c,.,.h,sm. 
 
 CIIAVTI-.R Vl.-li"-- '^'■'■"""- ,i,.,sl,Mnmucii<lisp»teil. 
 
 :inlete -simplicity shall be --^=^""^'^; ^^^^ "^,, „oody sacnUces, from marriage, 
 epi'esent the Rmgdom of Darkness, !^^^'^^^\^^^,,^ .fufers widely from the other 
 fom killing or eating animals^ pomts in ^^^^^^^^ ,.„„,,,part m Buddhism. It 
 ^tems with which it stands histoncaUy ^ ^ J ^^^ ^^^^^^^^^^.^^^^ ^ ^^_^^^^^,^^ ^^^^^^^^ ,^, 
 is certain, moreover, that they were fl> ^J^ ^ .^ ^._„,„,,,„n of the two systems, was the 
 of Mani. I'.aur/ though not the first to -'^^^^ ^ parallelism that exists between 
 
 to show by a somewhat detailed --n^ ^^ ^ ^ ,,;;,,, ,iaborate<l and confirmed 
 Slnich^ism and Buddhism. ^;-'-^:;;:^X^" dependence on Biuhhusm are the tr.h^ 
 l,y Neander.- l-:xternal S-"-'-"/ .^ ,f '^^ of his prolonged stay in Turkestan, where 
 tions of Mani's journey to India ^^'f^'^^ internal grounds that we chiefly rely 
 Buddhism flourished at that time B t u t .^^^^^^^,^^ ^^^^^^ undoubtedly exis s 
 
 If space permitted we could >""^^'^'''^^; , ,, . . ,,„ 'r.ments which have been made ac- 
 ,etw,:Manii..is,na,ul Buddhism n.miK-^^-- ,,^ ,,^, ,„,.,,„ ,,,,,,,.. 
 
 cessible through Professor Max Muller •'" "^ ^- ^^,^^, ^^^^a,r. It is certain th.at 
 
 'S tr moii completely than -^ ^-^ ^ ^.^^tiire of Manich.ism that is shandy 
 parallels can be found in B-^^''^^, J;^ ^1 .t " ew of matter as antagonistic to spirit s 
 antagonistic to Zoroastnanism. 1 ht ^ "^^;' \ ^, ;, the body and its passion that 
 
 nd',.ental. It is the world of ma te tha^ d > 1 ^^^^ ,.,^^^, „,,,,owth o. the 
 
 prevent the longed-for JVinu.n,. ^^^l^^'' .,^, Buddhist doctrine of metempsy- 
 
 ;,„,,,.,e of the evil and ^^^^^^^^^^^^^^U^^ - ^^^^.m.. said .hat this doctrine was 
 chosis has its precise counlerpar in Manu^a^^^^^^^^^^ ^^^^ ^.^^ ^^ M,„, The 
 
 w.->y --t' - :i:::;d ;r tu ;:;:r;::alle.d by the Mamch^an. Butther^ 
 Buddhist tenderness for anim.u •"^'_______ ^ 
 
 /,,„ ManiMischc Keligionssystem, p. 433 sq. 
 
 . (■/,«>,// //"'■ ^■"'- 
 
INTRODUCTORY ESSAY. 
 
 23 
 
 he old 
 :m was 
 ;en the 
 anil the 
 certain. 
 y of his 
 luly the 
 ilid fact 
 eason to 
 ch addl- 
 
 :lispiucd. 
 n by the 
 ■d'vim and 
 urkestan. 
 and light 
 
 in which 
 laining to 
 
 marriage, 
 
 the other 
 Ihism. It 
 c the time 
 IS, was tlie 
 ts between 
 
 confirmed 
 e the tradi- 
 :;tan. where 
 •ely. 
 
 tedly exists 
 n made ac- 
 Bool; of the 
 certain that 
 It is sharply 
 
 to spirit is 
 -)assions that 
 )\vth of the 
 f metempsy- 
 doctrine was 
 
 Mani. The 
 
 But there is 
 
 considerable difference between the views on which this tenderness is based. The Buddhist 
 feeling was based, in part at least, upon the doctrine of metempsychosis, animals and plants 
 being regarded as the abodes of human spirits awaiting their release into Nirvana. The 
 Mamchaean looked upon the elements of light (life) contained in animals and plants as 
 particles of God, and any injury done to tliem as a hindrance to the escape of these 
 elements, to be conveyed away into the Kingdom of Light. liotli looked upon se.xual inter- 
 course as among the greatest of evils, though tlie tlieory in the two cases was slightly differ- 
 ent. So of the drinking of wine, the eating of animal food, etc. The final state was 
 conceived of in substantially the same way in the two systems. Nirvana, the blowing out 
 of man's life as an individual entity, is quite paralleled by the Manichjean view of the 
 gradual escape of the imprisoned particles of light into the Kingdom of Light. In both 
 cases the divine plcroma is to be restored in such a way as to destroy individual conscious- 
 ness. 
 
 The Buddhist Bhikklws (or ascetical monks) correspond very closely with the Mani- 
 chaean Truthful Ones (Klect), and the relations of these to ordinary adherents of the parties 
 was much the same in the two cases. Both systems (like Ciiristianity) had the proselyting 
 spirit fully developed. The position of .Mani as a preacher or prophet corresponds'with 
 the Buddhist idea of the manifestations of Buddha. The statement is attributed to Mani 
 that "as Buddha came in the land of India, Zoroaster in the land of I'ersia. and Jesus in 
 the land of the West, so at last in the epoch of the present this preaching came through me 
 [Mani] in the land of' Babylonia." In the interest of his theory, which makes the old 
 Babylonian religion the chief source of Manichaeism, Kessler has attempted to detract from 
 the significance of the Ihiddhist inlUience. Yet he grants that the morality of the Mani- 
 chreans (including many of the features mentioned above) was Buddhist. The close con- 
 nection of the t\,'o systems cannot, it would seem, be successfully gainsaid.' 
 
 CHAPTER VM.-TIli: KKl.ATION OY MANTCH.EISM TO jmAISM. 
 
 So far as a relation existed it was one of the intensest hostility. Like the Gnostics in 
 general, Manichasism looked ui)on the God of the Old Testament as an evil, or at least im- 
 perfect being. On this matter we do not learn so much from the Oriental as from the 
 Western sources, but even from the former the radical antagonism is manifest. 
 
 The statement in the J-iiirisrs narrative, that " Mani treated all the propiiets disparag- 
 ingly in his books, degraded tiiem, accused them of lying, and maintained that devils h^d 
 possessed them and that these spoke out of their mouths; nay, lie goes so far as e.xpressly 
 to assert in some passages of his books that tiie prophets were themselves devils," is pre- 
 cisely in the line of the later Manicha-an polemics against tlie J udaistic element in Chrks- 
 tianity. 
 
 The Manichaean account of the creation shows some acquaintance with the Tewish' 
 Scriptures or wit^ii^Jewisli^radition, yet the complete perversion of the Biblical account is 
 
 ^ Cv!i%mc,n.\j.\, St. Austin and his ri.uf i,i //„- f/istoyy ,•/ Ciirisli.rn y/r,./,,t'/,/ ii8S6i, li.is these remarks on the relation of 
 Miuiito Huddhisni: "Mani was indeed a reliwions reformer: deeply impregnated with t!ie belief and practice which Budiliiist 
 monks were spreading in the Kast, he tried with some success to reform the rehijion of Zoroaster in Persia [/. ,-. the Persian Empire], 
 his native land. While his fundamental doctrine, the root of his system, was of Persian origin, and he lixiired the universe to himself 
 as if itwere^iven over to the unending conflict between the I'owcrsof la^ht and Oarkness, in regard to discipline his system very closely 
 resembles that founded by Huddha ; the ,i,rt of the Manichieaiis correspond to the liuddhist iiio„H-r ; the precepts about abstinence 
 trom me.it and tliinns of sense are, if not borrowed from the rules (Jotama wave for the conduct of his followers, the outcome of the 
 same principles about the nature of man." Hai.nack, art. Manicha;ism in /w/o'- />'''V'"""V,i, follows Kessler in attaching si iirht 
 importance to the Ruddhist influence 011 Manichaiism, preferring, with him, to derive ne.irly all of the features ascribed by liaur, Nean- 
 der and others to lluddhist i.ifluence, to the old Hiibylonian religion, the precise character of which, in the time of Mani, is imper- 
 fectly understood. Harnack's (and Kessler 's) statements must therefore be taken with some allowance. There is no objection, how- 
 ever, to supposinj; that Mani derived from the old llabylonian party or parties with which he came in contact religious principles'which 
 were wrought out in detail under the inllucnce of lluddhism. This is in fact what probably occurred. 
 
WORKS OF ST. 
 
 u: 
 
 to conceive of two systems of rehg.on ^l^^^ ^^^^^ '^ between Manicheeans and Cnr.s- 
 
 antagon.stu. One of the pr.nc.pal ^-;^^;:^'^^, ,y ,,e latter. The Manicluxans 
 tians was the defense of the Jew,sh her tur^a^^^l^^^^^^^^^^ , ^^^^ ^^^ ^^^ ,^,^^ 
 
 demanded the eU.nination ^^^^ "'^^^'^^^siole Old T.st:^^r.t Scriptures and 
 itself, of every vestige of uda.sm ^ ^^^ ^^^ '^^^^ ^.^e by other Gnostics, espec.ally 
 
 religion were in general substan .ally the ^"^^ J^; '^ j^;^ representations seem to have 
 
 l,y 'he Marcionites. The Old 'lestamen ^"^^"^^^""^^^^'^^p^io,,, of the conflict between 
 ; en offensive to them, notw.hstandmg ^!;- ^J^^^f G Tt'o theconquest of Canaan is a 
 light and darkness, of the creation, etc. 1 ^'^'^^''^^ °^ ^^,, of. The Old Testa- 
 
 p^int that those inclined to cavil '-- neve fa led o .ake the ^^ ^^^^,^^^ ^^^ ^^^^^^ 
 
 Lnt encouragement of race ^-^l^^J'^'^^^^^^^ tlJs/eming approval of prevanca 
 
 that enjoyed the favor of the God of ^^^0^[^'^ , ^^^^^.,,,,, ,,e allowing of the use 
 
 tion in several well-known cases, ^^ " "^^^^^^.^^ ,,,, ^hey raised against Judaism and 
 of animal food, were among '\-^^''-;^'^%^^^^^ Judaism had, since the captivity, had 
 
 against Christians who accepted he O'^l ^ ^;^'^ '^^^^ j„^,,,,,,, ,,ought up to abomir.. . the 
 ^'any representatives in ^^-^l-^'-^.'";,;/'^' '':',: 7,een primarily due to his radical anti- 
 S -st^r^^^cS. ^ wHhair rrSr\:w Auguiin met the Manich.an objection, 
 to the Old Testament. 
 
 CHAPTER Vin.-THE RELATION OF MANICH.^ISM TO CHRISTI.^NITV. 
 .ar^: ^Peraaal are the regions of -^^ --^1^ b^ :2:^:^ 
 heathen systems to which we have ^^^J^^^^" J^^^^^^^^^ christian language is used, it is 
 
 into the system without being -'"^^^':^,, .^e introduced, a completely differ- 
 ,tterly emptied of its meaning. I ^^^^J^^l, ,,, christian Gnostic systems kept 
 ent motive lies at the basis. .'-^^^^^^^^],^ the Manich.ans. While he bias 
 immeasurably nearer to historical ^^'^'^^J^^YeHeve in Christ, a purely spir^ 
 phemed against the historical Jesus, ^^^^^^,^' ,, „y the Jews. It is scarcely 
 
 divine manifestati.,n, whose teachings had '-«" ; ^ P' J ,^„^ of New Testament 
 
 possible to determine with any certainty -'^'-^^ ^ ^ ^ ^^^ \!,,,,iete whom Christ had 
 Ltory. That he claimed to be a tol nver o ^^J^^^^^^ ^^, Western authorities 
 promised to send, o; at least ^'^ ^^^^ ^u ife n n F.nJa...^''^ 7^/-//. as follows: 
 
 ,,ree. Mani is «-\^;>- f j^^; •'i^, "J th %vide,^ Jf-^^^ 
 
 - Manicha^us, an Apostle of Jesus ^'^f^^ „ g^ .j^o i,, the Aa. Archel.. Man. 
 
 wholesome words from the perenn,=d and ^ ^^^ ^ „, j,,,, Christ, and all the 
 
 is represented as introducing a letter. ^^J*" ^^^ „w bdove.i soir. Grace, mercy, and 
 
 caints who are with me, and the v.rgms. to f '^^^"" ; "/y ^^ ,.^, , ^y^^y Th.re can be 
 ^1 he with you from God the Father, -^/--; ^^ , J^;^, ..posture or from less 
 L doubt but that Mani and ^^ ^^^'^Z :^:^. n^, as the only true 
 %inister motives, attempted to P'''^^^''^^^ ,,,•,,, thev gained many proselytes from 
 Christians. It is certain, moreover. ^^T^^C^^ his followers professed to accept 
 
 the Christian ranks. A^l----'>' ^^"^ "^ 'j,' ^ h n in a purelv subjective manner, 
 ,,e New Testament scriptures ).ttlMTcct^^ J^ ^^-^^^^ ^^,, ,,,;, own 
 
 elimi-.a-., as Judaistic '"^^ ^"^ ^\^ ^ ^ ",, ^.,„ as their adhe.-ence to Christ, was, 
 tenets, •.-cir adherence to the New '^^^^^^ christiani.v, Manicha^ism laid much 
 therefore, virtually a mere ,.eenc. In m-^^^ ^^^^^^^^^^ ^^^^ ^^^^ .,,, ,, 
 
 stress on redemption, yet the, c w ^^^^^^^ Manicluean notion o. 
 
 redemption through the atoning =u,tcr,ng Jtais 
 
IN TRODUC'IORY KSSAV. 
 
 25 
 
 redemption through the escape of imprisoned liglit. Manichjeans and Christians were at 
 one in advocating self-denial and the due siihordination of the flesh. It need not l)e pomted 
 out how radically different the Christian view was from the Manjch.-ean view, already ex- 
 pounded. Yet pagan ascetical ideas had already invaded the Church long before tlie time of 
 Mani, and many Ciiristians were in a position to he attracted strongly hy the Manichsan 
 theory anil jiractice. The later asceticism as it appeared in the hermit life of the fourth and 
 following centuries was essentially pagan and had much in common with the Manichaian. 
 Still more manifest is the anatagonism between Manichaeism and Christianity on the great 
 fundamental principles of religion. The Manich:ean and Christian ideas of Cod are mutually 
 contradictory. Cliristianity holds fast at the same time to the imity, the omnipotence, the 
 omniscience, the perfect wisdom, the holiness and the goodness of God. If He permits 
 sin to e.xist in the world it is not because He looks upon it with complacency, nor because 
 He lacked wisdom to provide against its rise or power to annih. ite it at once when it 
 appeared, nor because He did not foresee its rise and its ravages, but because the permis- 
 sion of sin forms part of His all-wise plan for the education of moral and spiritual beings. If 
 tiie forces of nature are under certain circumstances hurtful or destructive to man, Chris- 
 tianity does not regartl them as the operations of a malevolent power thw.irting God's 
 purposes, but it sees underneath the destructive violence purposes of goodness and of 
 grace; or if it fails to see them in any given instance it yet believes that God doeth all things 
 well. Christianity admits the existence of evil in men and in demons, yet of evil that 
 ministers to the purposes of tiie Most High. Cliristianity is the only religion that has been 
 able to arrive at a perfectly satisfactory theology, cosmology, anthropology, and eschatology, 
 and this is because Christianity alone has a true and satisfying soteriology. It is God 
 manifest in the flesh that meets nil the conditions for the solution of the problem of human 
 existence. Manichsism openly antagonized Christianity in its adherence to Old Testament 
 revelation, including the Jewish and Christian monotheism. The good God could not, they 
 niaintnined, be the creator of this world and of the universe of being. That God sliould be 
 looked upon as in any sense the creator of the devil and his angels, and of the material 
 world, was in their view an absurdity--a monstrosity. The uncliristian character of the 
 Maniclu-can vie- of matter, leading to unchristian asceticism, has already been sufficiently 
 indicated. The reader will only need to compare the principles and i)ractices of Mani- 
 chaiism, as delineated above, with those of Christianity as they are tlelineated in the New 
 Testament and in the evangelical churches of to-day, to be impressed with the completely 
 anti-Christinn character of the former. 
 
 How then, it may well be asked, could Manichaeism succeed as it did in fascinating so 
 many intelligent members of the Catholic Church during the third, fourth and fifth cen- 
 turies? In attempting to aniwer this question it should be premised that the later Western 
 Manichaeism took far more account of historical Christianity than did Mani and liis im- 
 mediate followers. In the West, at least, Manichneisin set itself up as the only genuine 
 ixponent of Christianity, The Jewish-.Alexnudrian philosopiiy, and Gnosticism its product, 
 had done much towards discrediting t'ae Old Testament Scriptures, and the moral and 
 religious teachings therein contained. Devout Jewish au'd Christian tiiinkers who had adopted 
 tliis mode of thought, had attempted by menus of the allegorical method of interpretation 
 to reconcile the seeming antagonism between Judaism and philosopiiv. liiit the process 
 was so forced that its results could not be expected to satisfy tliose that felt no special 
 interest in the removal of the difficulties. Marcionism represents a stern refusal to api)ly the 
 allegory, and a determination to exhibit the antagonism between Judaism and current 
 thought, and especially tlie seeming antagonism between Judaism and Christianity, in the 
 iiarshrst ni.inner. Marcionism was still vigorous in the East when Manichajism arose, and 
 
rilK WORKS OF ST. AUC.USllN. 
 
 " " • <■ .1 01,1 Toctninpnt were widely disseminated. Many 
 
 .,ron..uHispar. ^f^^:jZ':^f!^^^^7T\rZ..J^^^^ 'n-rdenson. and 
 Chr.st.ans doub es. ^-^\'^'''\'^' ' ^,_^, j,I,,,i ,,, ,,,ac so summarily every element 
 
 trammelling to Chr.st.an.ty. he -^^^ ^^^ ^ ^';^,; ^^^^^.^ . doubtless commended his views 
 of Jndaism that he encountered m the '^^'^''^^^'^'^J; .,.^^_ j,I,„, elaimed to set forth ■ 
 to a large and inOuential element ,n U. K -J^^^^^,^^ ^^ ,,,,,,,,,„ ,.,,, ;„ the 
 a spiritual rehg.on as <MM'"sed to a cainal. 1 progress, and so com- 
 
 lin of a widespread popular ascefcal movement ^^fjlf'^.s o the r lation of the 
 .ended it to many. ^^ .juesHon as to tn. c.: of ^eul, am. ^^js ^_^ ^^^^^^ ^^^^^ ^^ ^^^^^_^^^ 
 
 good, wise and powerful Cod to tlie eMl tuar i ,,.,•,:.,„ centuries, and any party 
 
 ;as never asked with more interest than duru.g the ^^^ ^'^^^^ .^^^ ^, ,, ,f ,i,;, ,t- 
 tHat Should advance a .m.derat.y ^'^ /--^^X^^^^^ of .ulstions of 
 
 tcntion. Mam l^' ";; ^^^ ^^^ " le been the forn.s u. which his speculations were set 
 this class, and however fantastic may nav -.ecount in that semi-pagan age 
 
 ,„ m».iy inlelligont ,.«.l.le. lu f..a ' '' " ' ,„ „„„,,,„ ,,„,„ K»st 
 
 ami \\\-st. -niere wns m the «c»i nl tlu. timi i wiJe-spread worship ot 
 
 hythe.lKvsophyo Mam H.« l__^^^_^j^^ <„,r a„s,v„ ,s. 
 
 Maiiiduusni, ami the fau tliat il nan coa.ecpieilt ami most 
 
 that ManiohaJsin was the .host compete '■"'"'^■X,uX^t^„ii^«» . What gave 
 
 1 ,, fiw. in« s of the ancient Bahvloman rciigu'". • • f 
 
 artistic systev., tormcd on t c I'-s of he ^ ,,y,Uolngy .u^ a X^^orousU. 
 
 strength to >an.h.is,n. as h^^n^^^^^^^ 
 
 going matenalis,cdu.,ism.^e^e^_^.y^ luUure we perceive that it retained their 
 On comparing it witn the ^emll c i ,. .bolished all their sensuous cultus, 
 
 ,.vthologies, after transform..^, them into doc rm^^ ^f^^^y Manich.ism was thus 
 ,„„stituting n.stead a spirUmd -'" ^ ^^^ ,- ^ ^ J ;, J,,„„ redemption, mora, 
 able tt, satisly the new v^nts o a ^^ ^ ^^^^.j,,^,^ inimortality be meant], 
 
 ,,rt„e, and ^7''--;^';;;j- ;i' \ ^ ^^,:;; li^.uiire. A further source of strength lay 
 spiritual benehts on the basis ot luc j, „.„, ..iv^.n bv Mam himself to his new 
 
 ,: the simple, yet hrh, so.ial "-;;;-;3, :'';,,•,, J the „,a„ „( the wotUl. 
 
 ,„st„ati„„. The w,se •"- ;"" „'^^,,'^ ' ^''i „ , m, „,„ n.ore that, he was ahle aati 
 
 could all tmd acceptance here, ana tncic 
 
 willing to bear •■ fascination that Manicha:ism was able to exercise 
 
 ...;:;-r;:;;s:h;;:tr^^::e,Vn,-.n.. 
 
 attracted and cut tailed '" , HI ch 6) he gives this impassioned account of his lirst 
 the age? '^'- ('''^^•^;':; '■':';., ^^e rell an,ong .nen proudly railing, very carnal 
 connection with ^'■•'••^'^■'>^^'""-^.^; ';;',;,, ^f the dcx-il the bird Inne being composed 
 and voluble, in --^ '^if;,; ^.^t, c^ f -nir Lord ,esus Chnst, and of the I'ara- 
 
 of n mixture ot the syllable ot h ^^^]^-^ ; „,„ ,,■ ^..-.^ „,ouths, but 
 
 *;:;::tr;::~t:::::;,:u.r:-: - - -«- - - -- -- et^nt^^a^^ 
 
 . Kmyc/oM'f''' ^'■".""' ""•'"•' • M""'^'-'^'^" 
 
IN I'RUDL'CrORV KSSAV. 
 
 they cried ' Truth, Truth,' and spoke much about it to nie, yet it was not in them, hut they 
 spake falsely not of Thee only— who, verily art the Truth— but also of the elements of this 
 world. Thy creatures . . . O Truth, Truth ! how inwardly even then did the marrow 
 of my soul pant after Thee, when they trecjuently and in a multiplicity of ways, and in 
 numerous and huge books, sounded out 'I'ny Name to me, though it was but a voice. And 
 these were the dishes in which to me, hungerivig for 'I'hee. they, instead of Thee, served 
 up the sun and the moon. Thy beauteous works— but yet Thy works, not Thyself, nay, nor 
 Thy first works . . . Woe, woe, by what steps was I dragged down to the depths of 
 hell!— toiling and turmoiling through want of Truth, when I sought after 'I'hee, my God, — 
 to Thee I confess it, who hadst mercy on me when I had not yet confesseil, sought after 
 Thee not according to the un<lerstanding of the mind in which Tnou desiredst that I should 
 excel the beasts, but according to the sense of the flesh.'' 
 
 CIIAl'TKR IX.— AUC.USTIX AXD TIIK MANICII.F. AXS. 
 
 In '.he preceding Chapter we have given in Augustin's own wortls some account of the 
 process by which he became ensnared in Manicluean error. In readuig Augustin's account 
 of his e.xperience among the .Manicluijans, we can not escape the conviction that he was never 
 wholly a Manicha^an, that lie never surrendered himself absolutely to the system. He held 
 ■t rather as a matter of opinion than as a matter of heart-attachment. Doubtless 'he fact 
 that he continued to occupy himself with rhetorical and philosopiiical studies prevented his 
 complete enthrallment. His mind was not naturally of an Oriental cast, and the study of 
 the hard, common-sCTise philosophy of Aristotle, an<l of the Eclecticism of Cicero, couki 
 hardly have failed to make him more or less conscious of the absurdity of Maniclueism. 
 The influence of scientilic studies on his miiul is very ninnifest from Ci'/i/rss/ous, Book V. ch. 
 3, where he compares the accurate astronomical knowledge with which lie had become 
 acquainted, with the absurd- cosmological fancies of Faustus, the great IManichrean teacher 
 who appearcil at C:u'thage in .Augustin's twenty-ninth year. " .Many truths, however, con- 
 cerning the creatioi did I retain from these men [the philoso|ihcrs], and the cause appeared 
 to confirm calcuKations. the succession of sea>ons,an(l the visible manifestations of the stars; 
 and I compared them with the sayings of iManiclu\;us, who in his frenzy has written most 
 extensively on these subjects, but discovered not any account either of tlie solstices, or the 
 equinoxes, the eclipses of the luminaries, or anything of the kind I had learned in the books 
 of secular philosophy. lUit therein I was ordered to believe, and yet it correspondeil not 
 witli tiiose rules acknowletlged by calculation and by our light, but was far different." 
 
 I"rom this time .\iigiistiii's fai^i was shaken, and he was soon able to tiirow off com- 
 plet'.'ly the yoke that Ind become too grievmis to be borne. But to reject .Maniclueism 
 was not necessarily to become an orthodox Ciiristian. .Augustin finds himself still greatly 
 perplexed about the nature of (iod and the origin of evil, problems the somewhat i)lausible 
 Maniclnuan solutions of which h.-iil cnsn.aird him. It was through I'lalonism, or rather 
 Neo-I'latonism, that he was letl to more jiisi and satisfying views, ami through I'latonism, 
 along with other inlluences, he was enabled at last to find peace in the bosom of the 
 Catholit: church. " .\nd Tiioti, willing to show me how Thou ' resistest the proud, but 
 givest grace unto the humble,' and by how great an at t of mercy Thou hadst pointed out 
 t(j men the patli of humility, in th.at ' Thy Word was made llesh and dwelt .among men,' — 
 Thou jjrotairi'dst for me, by the instrnmeutality of one inllated with monstrous pride, certain 
 books of the I'l.alonists. tr.anslated fmni ('Trcck into Latin. .And IheriMU I read, not indeed 
 in the s.ime words but to the self-same effei i, enforced by many and divers reasons, that 
 ' In the lieginning w;is the Word, and the Word was with (lod, and the Word was (lod. The 
 same was in the lieginning with thnl. .Ml I'i iigs were made \K ilim; and without Him was 
 
IHE WORKS OF ST. AUdL-STlN. 
 
 J 8 
 
 T ^TT^^^ii^T^^idT^- In other words, Aui,n,stm thought that he discerned 
 
 not anything made tnat was made i teachings of the I'iato.usts, 
 
 complete harmony i^etween the prologue of Jo -^^^^ ,^,,^ ,,,, ,,,, ,,,,,d 
 
 ,,a ,n t.us teacuing, thus corroborated, he '":^-^^^^'^.^^ J,, ,,„,e detail the fea- 
 „n. such anguish of soul. In -'--^f -^^^^'^ ^^^^ ^-Platonism. not blindly 
 tures that Platonlsm and Clu.st.anuy have n. com m In. ^^^ Uehverance to 
 
 .nowed,butad..dtof.isC.n^^^^^ 
 
 Augustm himself, but a mig.u) weapun „„;„.,, \„oustin's polemics against Mam- 
 
 N„.,.„.„„.m c„.«, » large,, and ■"'-■;''>;' ;;^^"^^S'\,e „,.„„ ..? A„s-.".'« 
 
 ,■„„, „ „,»„l>,.ely «,„„1. and inn,™,,ahle, ■""■"i;''; ;™; ''^ 'J^' ,; ' ,„ ,„i„ss „,ay .>e 
 
 e.,s«„ce, exalted ..d„,ve a„ '"'-; l~-,. o ^^ ^X^'"'"'-"^ »"»- "»" ''' 
 
 »™';" ^-'- -"• >'r;:';;e..":r ■•„ ?':/,;::.,»„„; ^ ^ eas,er .,. »,. .aa, ho . 
 
 any luiman voice. He is better miou ) , ,.,..^. u... no variety and mulutude oi pro- 
 noi. than what He is. Clod is wanting in qu.d s J^^ ' ^ \^^ ,^ ^,„,j ,,l„,,,,,. 
 
 pertics and attributes; is absolutely simple. B> mc is^ ^ ^^ .^^ ^^ ^^.^^^ 
 
 L„ ,.e word substance pertains to a certain ='- ^ ' ! J ^ :,,,,,fo,e purely subjec 
 as composed of substance and '>^^-' ^ ^^ ^^ :^^;^ ; '^^.i^cnts, of potency and act, 
 tive. There is no discrimination m ,..d o ^^'^f'^'"^.^^^ i^^rior. To know, to will, 
 ., n,.uer and form, of universal and smguhu;, o. - ^ ^^^^ ^ ^ ,^^ ,„„,„,, of Clod, 
 ,, ao, to be, are m God ecpuva ent and • cii k^ . ;^ '^ J ^ ,,^,,^^^ ,,,,, ,,,,,, ,,Hhout 
 which has nothing mutable, nothing past, ^^^^"^^'^^^^ ^^. „, ,uvays works and 
 
 „eing Himself new, ;'"t^'i;;:; ^d^^^ t,^^ •;:^ 1 n^ biU in the will of Clod, but 
 always rests. I ue ^^'^^'^f ? ;^:^^ '''^ J;;;,,,^ „„n, out of His unchangeable counsel, 
 solelv in the thmgs moved by Cod. Cod ^'>=^>H, ^^^^^^, ^^^,^ ,,, ^i,^ 
 
 For nearly every one of tiiese statements an '^1; ^^ -;^\^ '^^ ^ ^,, „,, , ....versant.^ It 
 ,,,niigs of I'lotinus. the Neo-Platonic writer uith ^ - ; ;;^^ ^ ^^^^^,,^^^ ^,„, ,,,,,,,,y es- 
 .vould be easy to point out that Augustm here ^^^^ ;^;^ ;;; :^^\,,, .i, Uie other. lUit 
 capes fatalism on the one hand, and denial o, ^ ^ ^^'^ ^ ^^,, ^„,,,. ,„,,,e,ts us in this 
 
 the effectiveness of this type o. tenciung agan.st ^" ;^-^ ^^^^ ,^^. •„ ,^,„, ,, themselves 
 conncctum. Readers of the following treatises will !; ^^ ^'^^^ ^^^i^^^. ,„■ ^od against the 
 „„,, ,.„„,,cntly and with what telling ,^"-^:^"«"^ ^ '' ' ^ , ,„„„ si^xessfully 
 
 faithful, etc., etc. • , i ,i,,,i,,,l,t •md written much about l)eauty. 
 A,an,, while still a Manich.an ^ ^^-"^ ^;:; / ^^ ,; ., . Platoni.ing C:hris- 
 On this point also, the tiirowmg o„ o, ^ --^''■' ; ^'"^t' ,,,,,,,, ,,,th which He has 
 t..„y btoiight about a rev.ution in ;^ ;; -'>;-;,^;.^^,, ,,,,,„., i, ...arkable. 
 followed IMot.uus m lus idea, o tnc '.'-'"^^ , ., ,_ l-,„t we must content -uir- 
 This we conld fully illnstnite by the citation ,,t par^ncM>;'s>v^^^^^^ 
 
 " ,r„„(cs.ionH, li..nk. VII. .1. ■••I 1; P '■«■ "'""^;;:::';;.rr/V,. /.....-...A,, .1.-,..:. ,x.... A1«„ noKN.u : .!«,,«//««., 
 
INTRODUCTORY KSSAY. 
 
 J 9 
 
 selves with remarking that. Aiigustin himself acknowledged his indebtedness, and that his 
 Idea of beauty was an important factor in his polemics against Manichtuism According to 
 Augustin (and Plotinns) God is the most heautiful and splendid of ail beings. He is the 
 beauty of all beauties; all the beautiful things that are the objects of our vision and love 
 He Himself made. If these are beautiful what is He? All beauty is from the highest 
 beauty, which is God. Augustin follows Plato and Plotinus even in neglecting the dis- 
 tinction between the good and tlie beautiful. The idea of iJivine beauty Augustin ap|)lies 
 to Christ also. He speaks of Him as beautiful God, beautiful Word with God, beautiful on 
 earth, beautiful in the womb, beautiful in ihe hands of his parents, beautiful in miracles, 
 beautiful in being scourged, beautiful when inciting to life, beautiful when not caring for 
 death, beautiful when laying down his life, heautiful when taking it up again, beautiful in the 
 sepulchre, beautiful in Heaven. The beauty of the creation, which is simply a reflection of 
 the beauty of God, is not even disturbed by evil or sin. Beauty is with Augustin (and the 
 Platonists) a comi^rehensive term, and is almost equivalent to perfect harmonv or symmetry 
 of parts, perfect adaptation of beings to the ends for which they exist. 
 
 It is patent that this view of the beauty of God and His creation is diametrically opposed 
 to the crude conceptions of Mani, with reference to the disorder of the universe, a disorder 
 not confined even to the Kingdom of Darkness, but invading the Realm of Light itself. So 
 also Augustin's Platonizing views of the creation must be taken into consideration in judg- 
 ing of his attitude towards Manichieism. It goes without saying that from Augustin's 
 theological point of view, to account for creation is a matter of grave difificulty. How can 
 there be a relation between the infinite and the finite? Any substantial connection is un- 
 thinkable. The only thing left is a relation of causality. The finite, according to Plotinus, 
 is an accident, an image and shadow of God. It is constituted, established, sustained, and 
 nourished by the Divine potency, and is therefore absolutely dependent, upon God. 'The 
 power that flows from God permeates each and every finite thing. CJod as one, whole, and 
 indivisible, is perpetually present with his eternal process, to everything, everywhere. When 
 .■\ngustin teaches that God of his own free will, subject to no necessity, by His own Word 
 created the world out of nothing, this statement might be taken in connection with his view of 
 the absolute simplicity of God and the consequent denial of distinction betwec.i being,willing, 
 doing, etc. The easiest way to get over the ditticulty involved in creation was to maintain 
 the simultaneous creation ol all things. The six days of creation in Genesis are an accom- 
 modation to human modes of thinking. In some expressions Augustin apiMoaches the 
 Platonic doctrine of the ideal or archetypal world. iMi.ite things, so far as they exist, are 
 essence, /'.<•., God; so far as they are not essence they do not exist at all. Thus the distinc- 
 tion between Gad and tlie world is almost ohliterated. Again, whatever is finite and deriva- 
 tive is subject to negation or nothingness. Thus he goes along with Plato and Plotinus 
 to the verge of denying the reality of derived existence, and so narrowly escapes pantheism. 
 It is easy to see how effectively this conception of creation might be employed against 
 the iManiclia;an notion of the creation as something forced upon God by the powers of evil 
 ami as a mere expedient for the gradual lihcration of his imprisoned elements. Tiie Mani- 
 chivan limitation of God and his domain hy the bordering Kingdom of Darkness, was in 
 sheer opposition to Augustin's view of the indivisibility of God and his presence as ji whole 
 everywhere and always. Augustin's theory that nature or essence, as far as it has exist- 
 ence is Gotl. is tpiite the antithesis of Mani's dualism, especially of his supposiiicm that tlie 
 Kingdom of Darkiu'ss is essentially and wholly evil. .Augustin argued that even the in- 
 habitants of the Kingdom of Darkness, ami the King of Darkness himself, according to 
 Mani's own repre-.entations, are good so far as they have essence or nature, and evil only 
 so far as the\' are non-i\i?.lent. 
 
;o 
 
 THK WORKS OF ST. AUGUSTIN. 
 
 With Augustins Platoniz.ng view ..f creati„n is closely connected his theory of 
 
 •1 nn 1 his loctrine of divine provuience. Evil with him, as with the Platon.sts, has no 
 
 ::; s ^i' V^^- U L on^ privat.on of good. It ,s wanting in essence, substance, 
 
 : i^s tr mere negation, and so cannot have God for its efficient cause or author, 
 
 "•;; r d to V: C.od would not have permitted evil unless by His own supreme 
 
 or be rete reu to ^^ _^ ^^ attempts, with some success, to show 
 
 r^d'mu^ i^ ---k'^c:^ evil in the .orld. God made all thing, good frc.. the 
 
 " d o eaven to the lowest beasts and herbs of the earth. August.n dehghted, w.th he 
 Phtonists indwelling upon the goodness of nature as shown in the amma and vegetable 
 worlds s ^11 as in the great cosmical phenomena. Each creature of God has ,ts place 
 Tn a gher, some a loler, but all so far as they conform to the Klea of t e.r creat.on, or 
 their nature are good. So far as they fall short of this idea they are ev.l. 
 
 I is p n „le Augustin applied with great force to tl,e confutation o the Mamch^an 
 v.ew lie sul, tantiahty and permanence of evil. This may be regarded as the central 
 omt in A gustin's controversies whh the Manich.ans. He ev.dently felt that the Man - 
 ch" n view of evil was the citadel of their system, an.l he never wear.ed of assa.hng .t. It 
 ouid e eyond the scope of the present essay to inquire whether and how far Augustm 
 sel became mvolved m error, in his efforts to dislodge the Man.ch^ans. Far less sat,.- 
 f 'v t^ r^^ the fundamental pr.nciples of the Man,cha.an system were 
 
 his .to the Manich.an cavUs against tl>e Old Testament. U we may judge from the 
 om nence^iven in the extant literature to the Ok\ Testament cp.est.on, th,s must uwe 
 e"the favorite point of attack wUi> the Maniclu.ans. The importance of tlie quest.ons 
 •usee m. ItL neclssity of answering them was fully recognized by August.n H,s prn.opa 
 nc an gori^l or tvpolog^.! method of interpretat.on. It would be hard to find 
 
 t pie of more perverse allegorizing than Angustiu's .Vnti-Man.ch.an treatises furmsl. 
 i ot be needful to adduce instances here, as rea<lers of the treat.ses wdl discover them 
 l^ZnL Nothing more wearisome and disgustmg ni Ihblical interpretatu^n can weU 
 e CO ceived of than certain sections of 77. K.ply <o Fans,.., „.JL^nulu.u, \^ 
 ::,.;" did not fail entirely to recognize the distinctu,n between Old '1 estament tunes 
 ; INew and he even suggests the theory "that God could in a former '^-^e ' 'M ' . 
 ; pk.o'a lower moral standard, give commands to do actions, which we should tlunk u 
 ' ' , .pH,,.,, ,vas a rerlain .uwartl want, an unenhgluenment, a rude- 
 
 ™',f"nu.ral conception; ui those to whon> such commands were g.ven; otherwise they 
 IvouUl not have been g.ven. C.o_d would not have g.ven a command to slaughter a whole 
 
 ivition to an enlitrhtened peoj^ile."' 
 
 •e w h all the defects of .Augustin's polemics against the Man.clueans, they seem to 
 
 inve been adapted to the needs of the time. Well does Canon Mozley declare Angus ui 
 
 nve b en "the most marvellous controvcrs.al phenomenon winch the whole Instory of the 
 
 u, h from first to last presents. . . • Anncd with suneralunulant taahty ot ex- 
 
 ,llso that he imnself observes that one who had wrhten so much must have a good 
 
 ■do nswer for,-he was able to hammer any ,..int of view whuh he watUed. and wliuh 
 
 t: des r d, e as a counteracting one to a perva.Kng l,eresy, with endless repet.fon upon ,h. 
 
 lar of Ue Church; at the san.e time varymg the forms of speech suHiciently to please and 
 
 en iv n • Certan ly he was one of the greatest del,aters of any age. He doubtless deserves 
 
 ,^ ; edit of cotnpletelv checking the progress of Maniclueism i.i the Vest, an.l <,. causmg 
 
 grad u d but almost com,.lete overthrow. His arguments were probably more ellecfve 
 
 Z girding Christians agaLt perversum by Manich.an proselyti.ers. than_m conve,^ 
 
 ""siTT H. Nh:^.vS^/«^ AM,-. ^.-H^^*^- -'• ■n.cMa^.ho^ans an. ,.,.■ J.w.h KaU.rs, The se,n.,u. .,u.,t.d above i, 
 Mozk'v«. 
 
INTRODUCTORY ESSAY. 
 
 those that were already ensnared by Manichaean error. Other controversies of a com- 
 pletely different character, especially the Pelagian, caused Augustin to look to other aspects 
 of truth and so led to certain modifications in his own statements, nay led him on some 
 occasions to the verge of Manichsean error itself. But we are chiefly interested at present 
 in knowing that his earnest efforts against the Manichseans from a.d. 388, the year of his 
 baptism, to a.d. 405, were not in vain.' 
 
 CHAPTER X.— OUTLINE OF MANTCH.-EAN HISTORY.^ 
 
 In the East Mani's followers were involved in the persecution that resulted in his death, 
 and many of them fled to Transoxiania. Their headquarters and the residence of the chief 
 of the sect continued to be Babylon. They returned to Persia in 661, but were driven 
 back. 908-32. They seem to have become very numerous in the Transoxiania. Albiruni, 
 973-1048, speaks of the Manichajans as still existing in large numbers throughout all 
 Moliammedan lands, and especially in the region of Samarkand, where they were known as 
 Sabeans. He also relates that they were prevalent among the Eastern Turks, in China, 
 Thibet and India. In Armenia and Cai)padocia they gained many followers, and thence 
 made their way into Europe. The Paulicians are commonly represented as a Maniclia^an 
 party, but the descriptions that have come down to us would seem to indicate Marcionitic 
 rather than Manichaian elements. Yet contemporary Catholic writers such as Peter Siculus 
 and Photius constantly assail them as Manichieans. 
 
 Ill the Jl'fitwe have traces of their existence from 287 onwards. Diocletian, according 
 to a somewhat doubtful tradition, condemned its lenders to the stake, and its adherents to 
 decapitation with confiscation of u;oods. The edict is supposed to have been directed to 
 the pro-consul of Africa where Manichccans were making great progress. According to an 
 early account, Mani sent a special envoy to .Africa. Valentinian (372) and Theodosius (381) 
 issued bloody edicts against them, yet we find them still aggressive in the time of Augustin. 
 From .Africa iManichajism spread into Spain, Caul and .Atjuitaine. Leo the Creat and 
 Valentinian III. took measures against them in Italy (440 sq.) They appear, however, to 
 have continued their work, lor (Iregory the dreat mentions them (590 sq.). From this time 
 onwards their influence is to be traced in such parties as the Euchites, Enthusiasts, Bogo- 
 miles, Cathansts, Beghards, etc. But it is not safe to attach too much importance to the 
 mere fact that these parties were stigmatized as Manichsans by their enemies. Even in the 
 Reformation time and since, individuals and small parties have appeared which in some 
 features strongly reseml)led the ancient Mnniclutans. Manichasism was a product of the 
 East, and in the East it met with most acceiUance. 'i'o the spirit of the West it was altogether 
 fori ign, and only in a greatly modified form could it ever have flourished there, it might 
 persist for centuries as a secret society, but it could not endure the light. 
 
 ■ I'lir an nccdunt (if tlir ' onir.ivi r-^ifs m ivliich AiiKn'tin w,is enxaijed wiUi Ihf M^mu li^t-iuis, and for thf ihriiiioloirirnl oriler of 
 the Anti-Miinicliitun treatisi'^. sre llic I'reface of ilu" KilinlnirKh editor. Cf. 1!tni)1'Man\, on the various tonlrovtrsies, in his /'er 
 t'l. A iii^tistinn.'!, /•itssin:, SM-also. a vToott (■hr()noh)>jical list of St, Au>;tisiin's works in Cf.SNi.\GHAM; St, Aus-iin, p. -it; st). 
 
 - t on)|>iirc l'rt>Iessor t,iuur).;e 1'. Sloj%c.s' tM.fllcnl artn.lc .'. ;■//, /luu/iji^ in S.MIIH unit \\ Aut ; i-^/c/. tfj Lut . itio^ni/>/iyt ^'oi. Ill, 
 p. pi sq. 
 
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 Kach of these vohimes has boon greatly 
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 ST. CHRYSOSTOMS WORKS. 
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 English publishers. The O.xford Library, begun 
 in '^837, and extending to 48 volumes, has never 
 been completed, and omits many of the most 
 important and interesting works, which will 
 certainly appear in this collection. 
 
 It will embrace, in two series of thirteen 
 volumes each, of from i^ve to seven hundred 
 pages each volume, the most important works 
 of "the Creek and Latin Fathers, from A.D. 
 ^j to qoo. The subscription price will be 
 S3.00 for each volume. 
 
 The object of the Library is historical, 
 without any sectarian or partisan aim. It will 
 put the English reader in possession of the 
 chief sources and authorities of the faith, prac- 
 tice, worship, and discipline of the Greek and 
 Latin Ciuirches, down to the time of their 
 separation. 
 
 'Ihe first series will be made up of the 
 most important writings of St. Aloi^tin' and 
 St CiiKVsosj'oM, the greatest and must influen- 
 tial of the Christian Fathers, 
 
 \ 
 
 I 
 
« 
 
 loto \i)liimcs) will 1)1' srli'i-ted from the 
 
 LATIN FATHERS. 
 
 llii.AKV Ml- iMiTirns [d. jr,S], Amhrosk [d. 397], 
 J I ROME [d. -ti'j], KrriMs [(I. 410], ORosa-s [d. 
 liter 417], Sri.iTnrs Sk\ euus [d. after 4J0J, ViN- 
 
 rt.NTIlS 01 I.KUINS [d. 450], I.F.O THE GREAT 
 
 [d. 461 1, Cassian [d. c. 490]. Sai.vian [d. after 4S0], 
 (;K.NNAmt;s [d. 491.1, Grlcorv oi- 'loiRs [d. 594], 
 
 (iKFGORY TllK (lUKAl |d. 604]. 
 
 'I'ln- srci'iul series ( thirteen <->r 
 following (ireek and Latin Fathers. 
 
 GREEK FATHERS. 
 
 Kusi.iilis [d. 34ol, SocRATKs, SoZuMENis, and 
 the other CilxU Cliuicli Ui>Uiiiaiis, .VniANAsii . 
 [d. 373], liA.siL 1111 Guh.vr [d. 379], Grec.ory 01 
 Nazian/.i;m [d. 391], CIrkchry ok Nyssa [d. 395], 
 Ephraem Syrcs [d.3791, Cykii. uv Jkrvsai.i m 
 [d. 3St.], Macarii.s Macnts [d. .j'.il, Ei'IIIiami . 
 
 [d.4031, THF.OIm.KE DK Mol'SlTEvriA [d. 4:!S1, ('\K)I. 
 Ol- AlE.KANDRIA [d. 444], IsIDuRl S rEHSIOTA [d. 
 
 c. 450], Theodorf.t [d.457l, Maximis Confessor 
 [d. 66-'], John of 1>amasi is [d. 750], Photii:.-, 
 [d.89.]. 
 
 iHie announceiiKnt .t tin: sLlti.ti(Mi>, dKisioii inu. vulunio, and .-dili.rs |nr tlie second scries will 
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 It being necessary to reserve this liberty, the i.nblishers will receive snbscripliuns cDVcring only the 
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TtiB flntB-Nicene FattiBis. 
 
 An Unabridged and Complete Eeprint of The Edinburgh Edition Text 
 
 I O/,. 1. Apostolic I'lilli- 
 fi-n, iJiistin Mnrl'ir, ii'itl 
 JrennuH, tol». 1 ">"' ^ '■ 
 
 KUITKIJ r.V DRS. UOBKKTS AND DONALDSON. 
 
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 ship, including the Teaching of the twelve Apostles, edited by PKOf. M. 
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