MANICHAEISM  . Towards the See also:

• CLOSE
• CLOSE (from Lat. clausum, shut)
• CLOSE, MAXWELL HENRY (1822-1903)

close of the 3rd See also:

• CENTURY (from Lat. centuria, a division of a hundred men)

century two See also:

• GREAT

great religions stood opposed to one another in western See also:

• EUROPE

Europe, one wholly Iranian, namely Mithraism, the other of Jewish origin, but not without Iranian elements, See also:

• PART

part and See also:

• PARCEL (Fr. parcelle, Ital. particella, Lat. particela, diminutive of pars, part)

parcel probably of the Judaism which gave it See also:

• BIRTH (a word common in various forms to Teutonic languages from the root of the verb " to bear ")

birth, namely See also:

• CHRISTIANITY

Christianity . See also:

• PROFESSOR (the Latin noun formed from the verb profiteri, to declare publicly, to acknowledge, profess)

Professor See also:

• FRANZ, ROBERT (1815-1892)

Franz Cumont has traced the progress of Mithraism all over the See also:

• BALKAN

Balkan See also:

• PENINSULA
• PENINSULA (Lat. paeninsula, from paene, almost, and insula, an island)

Peninsula, See also:

• ITALY
• ITALY (Italia)

Italy, the See also:

• RHINE (Lat. Rhenus, Ger. Rhein, Fr. Rhin, Dutch Rhyn, or Rijn)

Rhine-lands, See also:

• BRITAIN (Gr. Hperavuml vi7vot, Bperravia; Lat. Britannia, rarely Britannia)

Britain, See also:

• SPAIN
• SPAIN (Espana)

Spain and Latin See also:

• AFRICA
• AFRICA, ROMAN

Africa . It' was peculiarly the See also:

• RELIGION
• RELIGION, FOLKLORE, CUSTOM

religion of the See also:

• ROMAN

Roman garrisons, and was carried by the legionaries wherever they went . It was an austere religion, inculcating self-See also:

• RESTRAINT (from " to restrain," Lat. restringere, to hold back, prevent)

restraint, courage and honesty; it secured See also:

• PEACE
• PEACE, BREACH OF THE

peace of See also:

• CONSCIENCE (Lat. con-scientia, literally " knowledge of a thing shared with another person " or " complete knowledge," and derivatively " consciousness in general)
• CONSCIENCE, HENDRIK (1812-1883)

conscience through forgiveness of sins, and See also:

• ABATED

abated for those who were initiated in its mysteries the superstitious terrors of See also:

• DEATH

death and the See also:

• WORLD

world to come . In these respects it resembled Christianity . Soldiers may have espoused it rather than the See also:

• RIVAL

rival faith, because in the See also:

• PRIMITIVE

primitive See also:

• AGE (Fr. age, through late Lat. aetaticum, from aetas)

age See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian discipline denied them the sacraments, on the ground that they were professional shedders of See also:

• BLOOD

blood . The cumbrous See also:

• MYTHOLOGY

mythology and See also:

• COSMOGONY (from Gr. K6Qµos, world and yiyvevGay to be born)

cosmogony of Mithraism at last weakened its hold upon men's minds, and it disappeared during the 4th century before a victorious Catholicism, yet not until another faith, equally Iranian in its mythology and cosmological beliefs, had taken its See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place . This new faith was that of Mani, which spread with a rapidity only to be explained by supposing that Mithraism had prepared men's minds for its reception . Mani professed to blend the teachings of See also:

• CHRIST (Gr. X pLQTOS, Anointed)
• CHRIST, WILHELM VON (1831-1906)

Christ with the old See also:

• PERSIAN
• PERSIAN, SYRIAN, EGYPTIAN AND TURKISH

Persian Magism . Kessler, the latest historian of Manichaeism, opines that Mani's own See also:

• DECLARATION (from Lat. declarare, to make fully clear, clams)

declaration on this point is not to be relied upon, and has tried to prove that it was rather of Semitic or Chaldaic origin . He certainly shows that the old See also:

• ASSYRIAN

Assyrian mythology influenced Mani, but not that this See also:

• ELEMENT (Lat. elementum)

element did not reach him through Persian channels .

In genuine Manichaean documents we only find the name Mani, but See also:

• MANES

Manes, Mavns, Manichaeus, meet us in 4th-century See also:

• GREEK
• GREEK, ETRUSCAN AND

Greek and Latin documents . In the Acta Archelai his first name is said to have been Cubricus, which Kessler explains as a corruption of Shuravik, a name See also:

• COMMON

common among the See also:

• ARABS

Arabs of the Syrian See also:

• DESERT

desert . See also:

• LIFE

Life of Mani.—According to the See also:

• MAHOMMEDAN

Mahommedan tradition, which is more trustworthy than the See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account contained in these Acta, Mani was a high-See also:

• BORN, IGNAZ, EDLER VON (1742–1791)

born Persian of See also:

• ECBATANA (Agbatana in Aeschylus, Hangmatana in Old Persian, written Agamtanu by Nabonidos, and Agamatanu at Behistun, mod. Hamadan)

Ecbatana . The See also:

• YEAR

year of his birth is uncertain, but Kessler accepts as reliable the statement made by See also:

• BIRUNI

Biruni, that Mani was born in the year 527 of the astronomers of See also:

• BABYLON (mod. Hillah)

Babylon (A.D . 215-216) . He received a careful See also:

• EDUCATION

education at See also:

• CTESIPHON

Ctesiphon from his See also:

• FATHER

father Fatak, Babak or Patak (Ilarbaos) . As the father connected himself at a later See also:

• PERIOD
• PERIOD (Gr. irepioSos, a going or way round, circuit, aepi, round, and &Sis, way, road)

period with the See also:

• CONFESSION (Lat. confessio, from confiteor, acknowledge, confess)

confession of the Moghtasilah, or " See also:

• BAPTISTS

Baptists," in See also:

• SOUTHERN

southern Babylonia, the son also was brought up in the religious doctrines and exercises of this See also:

• SECT

sect . These Baptists (see the Fihrist) were apparently connected with the Elkesaites and the See also:

• HEMEROBAPTISTS

Hemerobaptists, and certainly with the See also:

• MANDAEANS

Mandaeans . It is probable that this Babylonian sect had absorbed Christian elements . Thus the boy See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early became acquainted with very different forms of religion . If even a small part of the stories about his father is founded on fact, it was he who first introduced Mani to that medley of religions out of which his See also:

• SYSTEM

system arose . Manichaean tradition relates that Mani received revelations while yet a boy, and assumed a See also:

• CRITICAL (in alphabetical order of authors)

critical attitude towards the religious instruction that was being imparted to him .

This is the more incredible since the same tradition informs us that the boy was as yet prohibited from making public use of his new religious views . It was only when Mani had reached the age of twenty-five or See also:

• THIRTY

thirty years that he began to proclaim his new religion . This he did at the See also:

• COURT
• COURT (from the O. Fr. court, Late Lat. cortis, curtis, a popular form of class. Lat. cohors, gen. cohortis; the mod. Fr. form tour is due to the influence of the Lat. curia, the word used in medieval documents to translate " court " in the feudal sense)
• COURT, ANTOINE (1696-176o)

court of the Persian See also:

• KING
• KING (O. Eng. cyning, abbreviated into cyng, cing; cf. O. H. G. chun- kuning, chun- kunig, M.H.G. kiinic, kiinec, kiinc, Mod. Ger. Konig, O. Norse konungr, kongr, Swed. konung, kung)
• KING [OF OCKHAM], PETER KING, 1ST BARON (1669-1734)
• KING, CHARLES WILLIAM (1818-1888)
• KING, CLARENCE (1842–1901)
• KING, EDWARD (1612–1637)
• KING, EDWARD (1829–1910)
• KING, HENRY (1591-1669)
• KING, RUFUS (1755–1827)
• KING, THOMAS (1730–1805)
• KING, WILLIAM (1650-1729)
• KING, WILLIAM (1663–1712)

king, See also:

• SHAPUR (Pahlavi, Shahpuhre, " son of the king "; Greek Sapores, commonly Sapor)

Shapur I., and, according to the See also:

• STORY, JOHN (c. 1510-1571)
• STORY, JOSEPH (1779-1845)
• STORY, ROBERT HERBERT (1835-1907)
• STORY, WILLIAM WETMORE (1819—1895)

story, on the See also:

• CORONATION (Lat. corona, crown)

coronation See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day of that monarch (241/2) . A Persian tradition says that he had previously been a Christian See also:

• PRESBYTER (Gr. apactObTepos, elder, the comparative of IrOo-Oas, an old man)

presbyter, but this is certainly incorrect . Mani did not remain See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long in See also:

• PERSIA

Persia, but undertook long journeys for the purpose of spreading his religion, and also sent forth disciples . According to the Acta Archelai, his missionary activity extended. See also:

• WEST
• WEST, BENJAMIN (1738-1820)
• WEST, NICHOLAS (1461-1533)

west-wards into the territory of the Christian See also:

• CHURCH
• CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
• CHURCH, FREDERICK EDWIN (1826-1900)
• CHURCH, GEORGE EARL (1835–1910)
• CHURCH, RICHARD WILLIAM (1815–189o)
• CHURCH, SIR RICHARD (1784–1873)

church; but from See also:

• ORIENTAL

Oriental See also:

• SOURCES

sources it is certain that Mani rather went into Transoxiana, western See also:

• CHINA

China, and southwards as far as See also:

• INDIA
• INDIA, FRENCH

India . His labours there as well as in Persia were not without result . Like See also:

• MAHOMET (strictly MUHAMMAD, commonly also MOHAMMED)

Mahomet after him and the founder of the Elkesaites before him, he gave himself out for the last and highest See also:

• PROPHET (Irpo4i ri7s)

prophet, who was to surpass all previous divine See also:

• REVELATION, BOOK OF

revelation, which only possessed a relative value, and to set up the perfect religion . In the closing years of the reign of Shapur I . (c . 270) Mani returned to the Persian See also:

• CAPITAL (i.e. capital stock or fund)
• CAPITAL (Lat. caput, head)

capital, and gained adherents even at court . But the dominant priestly See also:

• CASTE (through the Fr. from Span. and Port. casta, lineage, Lat. cast us, pure)

caste of the Magians, on whose support the king was dependent, were naturally hostile to him, and after some successes Mani was made a prisoner, and had then to flee .

The successor of Shapur, See also:

• HORMIZD, or HORMIZDAS

Hormizd (272-273), appears to have been favourably disposed towards him, but Bahram I. abandoned him to the fanaticism of the Magians, and caused him to be crucified in the capital in the year 276/7 . The See also:

• CORPSE (Lat. corpus, the body)

corpse was flayed, and Mani's adherents %See also:

• ISERE
• ISERE [anc. Isara]

Isere cruelly persecuted by the king . Mani's Writings.—Mani himself composed a large number of See also:

• WORKS

works and epistles, which were in great part still known to the Mahommedan historians, but are now mostly lost . The later heads of the Manichaean churches also wrote religious See also:

• TREATISES

treatises, so that the See also:

• ANCIENT
• ANCIENT (also spelt ANTIENT; derived, through the Fr. ancien, old, from the late Lat. antianum, from ante, before)

ancient Manichaean literature must have been very extensive . According to the Fihrist, Mani made use of the Persian and See also:

• SYRIAC

Syriac See also:

• LANGUAGES

languages; but, like the Oriental Marcionites before him, he invented an See also:

• ALPHABET (see also WRITING)

alphabet of his own, which the Fihrist has handed down to us . In this alphabet the sacred books of the Manichaeans were written, even at a later period . The Fihrist reckons seven See also:

• PRINCIPAL

principal works of Mani, six being in the Syriac and one in the Persian See also:

• LANGUAGE (adapted from the Fr. langage, from langue, tongue, Lat. lingua)

language; regarding some of these we also have See also:

• INFORMATION (from Lat. informare, to give shape or form to, to represent, describe)

information in See also:

• EPIPHANIUS, SAINT (c. 315-402)

Epiphanius, See also:

• AUGUSTINE, SAINT (354-430)
• AUGUSTINE, SAINT (d. c.613)

Augustine, See also:

• TITUS
• TITUS, FLAVIUS SABINUS VESPASIANUS
• TITUS, THE EPISTLE TO

Titus of Bostra, and See also:

• PHOTIUS
• PHOTIUS (c. 82o-891)

Photius, as well as in the See also:

• FORMULA
• FORMULA (Lat. diminutive of forma, shape, pattern, &c., especially used of rules of judicial procedure)

formula of See also:

• ABJURATION (from Lat. abjurare, to forswear)

abjuration (Cotelerius, PP . A See also:

• POST

post . Opp. i . 543) and in the Acta Archelai . They are (1) The See also:

• BOOK

Book of Secrets (see Acta Archel.), containing discussions bearing on the Christian sects spread throughout the See also:

• EAST
• EAST, ALFRED (1849- )

East, especially the Marcionites and Bardesanites, and dealing also with their conception of the Old and New Testaments; (2) -The Book of the Giants (Demons?); (3) The Book of Precepts for Hearers (probably identical with the Epistola Fundamenti of Augustine and with the Book of Chapters of Epiphanius and the Acta Archelai; this was the most widely spread and most popular Manichaean See also:

• WORK

work, having been translated into Greek and Latin; it contained a See also:

• SHORT, FRANCIS JOB (1857– )

short See also:

• SUMMARY

summary of all the doctrines of fundamental authority); (4) The Book Shahpurakan (Flagel was unable to explain this name; according to Kessler it signifies' See also:

• EPISTLE

epistle to King Shapur "; the See also:

• TREATISE

treatise was of an eschatological See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character); (5) The Book of Quickening (Kessler identifies this work with the See also:

• THESAURUS (Gr. B17o-avp6s)

Thesaurus [vitae] of the Acta Archelai, Epiphanius, Photius and Augustine, and if this be correct it also must have been in use among the Latin Manichaeans); (6) he Book rpay,uareta (of unknown contents) ; (7) a book in the Persian language, the See also:

• TITLE (0. Fr. title, mod. titre, from Lat. titulus)

title of which is not given in our See also:

• PRESENT

present See also:

• TEXT (Lat. textum, woven fabric, from texere, to weave)

text of the Fihrist, but which is in all See also:

• PROBABILITY (Lat. probabilis, probable or credible)

probability identical with the " See also:

• HOLY

holy See also:

• GOSPEL (O. Eng. godspel, i.e. good news, a translation of Lat. bona annuntiatio, or evangelium, Gr. evayyeXwv; cf. Goth. iu spillon, " to announce good news," Ulfilas' translation of the Greek, from iu, that which is good, and spellon to announce)

gospel " of the Manichaeans (mentioned in the Acta Archel. and many other authorities) . It was this work which the Manichaeans set up in opposition to the Gospels .

Besides these principal works, Mani also wrote a largenumber of smaller treatises and epistles . The practice of See also:

• WRITING
• WRITING (the verbal noun of " to write," O. Eng. writan, to inscribe)

writing epistles was continued by his successors . These Manichaean See also:

• DISSERTATIONS

dissertations also became known in the Graeco-Roman See also:

• EMPIRE

Empire, and existed in collections.' There also existed a Manichaean book of memorabilia, and of prayers, in Greek, as well as many others,' all of which were destroyed by the Christian bishops acting in See also:

• CON

con-junction with the authorities . A Manichaean epistle, addressed to one See also:

• MARCELLUS

Marcellus, has, however, been preserved for us in the Acta Archelai.' Manichaean System.—Though the leading features of Manichaean See also:

• DOCTRINE

doctrine can be exhibited clearly even at the present day, and though it is undoubted that Mani himself See also:

• DREW
• DREW, SAMUEL (1765-1833)

drew up a See also:

• COMPLETE

complete system, many details are nevertheless uncertain, since they are differently described in different sources, and it often remains doubtful which of the accounts that have been transmitted to us represents the See also:

• ORIGINAL

original teaching of the founder . The Manichaean system is one of consistent, uncompromising See also:

• DUALISM (from rare Lat. dualis, containing two, from duo)

dualism, in the See also:

• FORM (Lat. forma)

form of a fantastic See also:

• PHILOSOPHY (Gr. gthos, fond of, and vo4 (a, wisdom)

philosophy of nature . The See also:

• PHYSICAL

physical and the ethical are not distinguished, and in this respect the character of the system is thoroughly materialistic; for when Mani co-ordinates See also:

• GOOD, JOHN MASON (1764-1827)

good with See also:

• LIGHT

light, and evil with darkness, this is no See also:

• MERE
• MERE, ADALBERT (1838-1909)

mere figure of speech, but light is actually good and darkness evil . From this it follows that religious knowledge involves the knowledge of nature and her elements, and that redemption consists in a physical See also:

• PROCESS

process of freeing the element of light from the darkness . Under such circumstances See also:

• ETHICS
• ETHICS, SHAFTESBURY, HOBBES

ethics becomes a doctrine of See also:

• ABSTINENCE (from Lat. abstinere, to abstain)

abstinence in regard to all elements which have their source within the See also:

• SPHERE (Gr. vclsa?pa, a ball or globe)

sphere of darkness . The self-contradictory character of the present world forms the point of departure for Mani's speculations . This contra-diction presents itself to his mind primarily as elemental, and only in the second instance as ethical, inasmuch as he considers the sensual nature of See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man to be the outflow of the evil elements in nature . From the contradictory character of the world he concludes the existence of two beings, originally quite See also:

• SEPARATE

separate from each other—light and darkness . Each is to be thought of according to the See also:

• ANALOGY (Gr. avaXo-yLa, proportion)

analogy of a See also:

• KINGDOM

kingdom .

Light presents itself to us as the good primal spirit (See also:

• GOD

God, radiant with the ten [twelve) virtues of love, faith, fidelity, high-mindedness, See also:

• WISDOM, BOOK OF, or WISDOM OF SOLOMON (Sept. Io4ia IaXwµwvos; Lat. Vulg. Liber sapientiae)

wisdom, meekness, knowledge, understanding, See also:

• MYSTERY (Gr. µw(Trilpcov, from tcuvrm, an initiate, µfew, to shut the mouth)

mystery and insight), and then further as the heavens of light and the See also:

• EARTH
• EARTH (a word common to Teutonic languages, cf. Ger. Erde, Dutch aarde, Swed. and Dan. jord; outside Teutonic it appears only in the Gr. 'pq'e, on the ground; it has been connected by some etymologists with the Aryan root ar-, to plough, which is seen in
• EARTH, FIGURE OF
• EARTH, FIGURE OF THE

earth of light, with their guardians the glorious aeons . Darkness is likewise a spiritual kingdom (more correctly, it also is conceived of as a spiritual and feminine personification), but it has no " God " at its See also:

• HEAD (in 0. Eng. heafad; the word is common to Teutonic languages; cf. Dutch hoofd, Ger. Haupt, generally taken to be in origin connected with Lat. caput, Gr. KerbOvi7)
• HEAD, SIR EDMUND WALKER, BART
• HEAD, SIR FRANCIS BOND, BART

head . It embraces an " earth of darkness." As the earth of light has five tokens (the mild zephyr, cooling See also:

• WIND
• WIND (a common Teut. word, cognate with Skt. vats, Lat. ventus, cf. " weather," to be of course distinguished from to " wind," to coil or twist, O.Eng. windan, cf. "wander," "wend," &c.)

wind, See also:

• BRIGHT, JOHN (1811-188g)
• BRIGHT, SIR CHARLES TILSTON

bright light, quickening See also:

• FIRE (in O. Eng. f j'r; the word is common to West German languages, cf. Dutch vuur, Ger. Feuer; the pre-Teutonic form is seen in Sanskrit pu, pavaka, and Gr. irup; the ultimate origin is usually taken to be a root meaning to purify, cf. Lat. purus)

fire, and clear See also:

• WATER

water), so has the earth of darkness also five (mist, See also:

• HEAT (0. E. haktu, which like " hot," Old Eng. hat, is from the Teutonic type haita, hit, to be hot; cf. Ger. hitze, heiss; Dutch, hitte, heet, &c.)

heat, the See also:

• SIROCCO

sirocco, darkness and vapour) . Satan with his demons was born from the kingdom of darkness . These two kingdoms stood opposed to each other from all eternity, touching each other on one See also:

• SIDE
• SIDE (mod. Eski Adalia)

side, but remaining unmingled . Then Satan began to rage, and made an incursion into the kingdom of light, into the earth of light . The God of light, with his See also:

• SYZYGY (Gr. vu( uyia, a yoking together, from clv, together, and root yoke)

syzygy, " the spirit of his right See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand," now begot the primal man, and sent him, equipped with the five pure elements, to fight against Satan . But the latter proved himself the stronger, and the primal man was for a moment vanquished . And although the God of light himself now took to the See also:

• FIELD (a word common to many West German languages, cf. Ger. Feld, Dutch veld, possibly cognate with O.E. f olde, the earth, and ultimately with root of the Gr. irAaror, broad)
• FIELD, CYRUS WEST (1819-1892)
• FIELD, DAVID DUDLEY (18o5-1894)
• FIELD, EUGENE (1850-1895)
• FIELD, FREDERICK (18o1—1885)
• FIELD, HENRY MARTYN (1822-1907)
• FIELD, JOHN (1782—1837)
• FIELD, MARSHALL (183 1906)
• FIELD, NATHAN (1587—1633)
• FIELD, STEPHEN JOHNSON (1816-1899)
• FIELD, WILLIAM VENTRIS FIELD, BARON (1813-1907)

field, and with the help of new aeons (the spirit of life, &c.) inflicted See also:

• TOTAL

total defeat upon Satan, and set the A pt,Batov ,rurroaiav is spoken of in the formula of abjuration, and an Epistola ad virginem Menoch by Augustine . Fabrxcius has collected the " Greek Fragments of Manichaean Epistles in.his Bibliotheca Graeca (vii . 311 seq.) . 2 The Canticum amatorium is cited by Augustine .

3 Zittwitz assumes that this epistle was in its original form of much larger extent, and that the author of the Acts took out of it the See also:

• MATTER

matter for the speeches which he makes Mani deliver during his disputation with See also:

• BISHOP (A.S. bisceop, from Lat. episcopus, Gr. irio-Korros, " overlooker " or " overseer ")
• BISHOP, ISABELLA (1832-1904)
• BISHOP, SIR HENRY ROWLEY (1786-1855)

Bishop See also:

• ARCHELAUS

Archelaus . The same See also:

• SCHOLAR, SCHOLARSHIP

scholar traces back the account by Turbo in the Acts, and the See also:

• HISTORICAL

historical data given in the See also:

• FOURTH

fourth See also:

• SECTION
• SECTION (Lat. sectio, cutting, secare, to cut)

section, to the writings of Turbo, a Mesopotamian, who is assumed to have been a Manichaean renegade and a Christian . But as to this difference of See also:

• OPINION (Lat. opinio, from opinari, to think)

opinion is at least allowable . primal man See also:

• FREE

free; the latter had already been robbed of part of his light by the darkness, and the five dark elements had already mingled themselves with the generations of light . It only remained now for the primal man to descend into the See also:

• ABYSS (Gr. as, privative, ,6u6QOs, bottom)

abyss and prevent the further increase of the generations of darkness by cutting off their roots; but he could not immediately separate again the elements that had once mingled . These mixed elements are the elements of the present visible world, which was formed from them at the command of the God of light . The forming of the world is in itself the beginning of the deliverance of the imprisoned elements of light . The world is represented as an orderly structure of various heavens and various earths, which is See also:

• BORNE, KARL LUDWIG (1786–1837)

borne and supported by the aeons, the angels of light . It possesses in the See also:

• SUN
• SUN (0. Eng. sonne, Ger. sonne. Fr. soleil, Lat. sol, Gr. ijXior, from which comes helio- in various English compounds)

sun and See also:

• MOON (a common Teutonic word, cf. Ger. Mond, Du. maan, Dan. maane, &c., and cognate with such Indo-Germanic forms as Gr. µlip, Sans. ma's, Irish mi, &c.; Lat. uses luna, i.e. lucna, the shining one, lucere, to shine, for the moon, but preserves the word i
• MOON, SIR RICHARD, 1ST BARONET (1814-1899)

moon, which are in their nature almost quite pure, large reservoirs, in which the portions of light that have been rescued are stored up . In the sun dwells the primal man himself, as well as the glorious See also:

• SPIRITS

spirits which carry on the work of redemption; in the moon the See also:

• MOTHER

mother of life is enthroned . The twelve constellations of the See also:

• ZODIAC (o i'w&arcds rvKcXor, from d,&ov, " a little animal ")

zodiac form an ingenious See also:

• MACHINE
• MACHINE (through Fr. from Lat. form machina of Gr. µnxavil)

machine, a great See also:

• WHEEL (0. Eng. hweol, hweohl, &c., cognate with Icel. hjol, Dan. hiul, the Indo-European root is seen in Sanskrit chakra, Gr. r in Aos, circle, whence " cycle ")
• WHEEL, BREAKING ON THE

wheel with buckets, which pour into the sun and moon, those shining See also:

• SHIPS

ships that See also:

• SAIL

sail continually through space, the portions of light set free from the world . Here they are purified anew, and attain finally to the kingdom of pure light and to God Himself .

The later Western Manichaeans termed those portions of light which are scattered throughout the world—in its elements and organisms—awaiting their deliverance, the Jesus patibilis . It is significant of the materialistic and pessimistic character of the system that, while the formation of the world is considered as a work of the good spirits, the creation of man is referred to the princes of darkness . The first man, See also:

• ADAM
• ADAM (or ADAN) DE LE HALE (died c. 1288)
• ADAM, ALEXANDER (1741–1809)
• ADAM, JULIETTE (1836– )
• ADAM, LAMBERT SIGISBERT (1700-1759)
• ADAM, MELCHIOR (d. 1622)
• ADAM, PAUL (1862– )
• ADAM, ROBERT (1728—1792)
• ADAM, SIR FREDERICK (1781-1853)
• ADAM, WILLIAM (1751-1839)

Adam, was engendered by Satan in See also:

• CONJUNCTION (from Lat. conjungere, to join together)

conjunction with " See also:

• SIN
• SIN (O. Eng. syn: a common Teutonic word, cf. Dutch zonde, Ger. Siinde)

sin," " cupidity," " See also:

• DESIRE

desire." But the spirit of darkness drove into him all the portions of light he had stolen, in See also:

• ORDER
• ORDER (through Fr. ordre, for earlier ordene, from Lat. ordo, ordinis, rank, service, arrangement; the ultimate source is generally taken to be the root seen in Lat. oriri, rise, arise, begin; cf. " origin ")
• ORDER, HOLY

order to be able to dominate them the more securely . Hence Adam is a discordant being, created in the See also:

• IMAGE (Lat. imago, perhaps from the same root as imitari, copy, imitate)

image of Satan, but carrying within him the stronger spark of light . See also:

• EVE

Eve is given him by Satan as his See also:

• COMPANION (through the O. Fr. compaignon or compagnon, from the Late Lat. companio,—cum, with, and panis, bread,—one who shares meals with another; the word has been wrongly derived from the Late Lat. compagnus, one of the same pages or district)

companion . She is seductive sensuousness, though also having in her a small spark of light . But if the first human beings thus stood entirely under the dominion of the See also:

• DEVIL (Gr. &a,3oXos, " slanderer," from &ctflisXX sty, to slander)

devil, the glorious spirits took them under their care from the very outset, sending aeons down to them (including Jesus), who instructed them regarding their nature, and in particular warned Adam against sensuality . But this first man See also:

• FELL
• FELL, JOHN (1625-1686)

fell under the temptation of sexual desire . See also:

• CAIN

Cain and See also:

• ABEL (better ABELL), THOMAS (d. 1540)
• ABEL (Hebrew for breath)
• ABEL, KARL FRIEDRICH (1725-1787)
• ABEL, NIELS HENRIK (1802-1829)
• ABEL, SIR FREDERICK AUGUSTUS, BART

Abel indeed are not sons of Adam, but of Satan and Eve; See also:

• SETH
• SETH (Egyptian Set, Sth~~~{{{or Sts)
• SETH (I* according to Dillmann, " setting " or " slip "; Septuagint, Philo and New Testament, fie, but r Chron. i. 1 Ells in A ; Josephus, EfjOor, Vulg. Seth)

Seth, however, who is full of light, is the offspring of Adam by Eve . Thus did mankind come into existence, its various members possessing very different shares of light, but the men having uniformly a larger measure of it than the See also:

• WOMEN

women . In the course of See also:

• HISTORY

history the demons sought to bind men to themselves by means of sensuality, See also:

• ERROR (Lat. error, from errare, to wander, to err)

error and false religions (among which is to be reckoned above all the religion of See also:

• MOSES (Gr. Mwvo c, Mcoo-i3s)
• MOSES, ASSUMPTION OF

Moses and the prophets), while the spirits of light carried on their process of See also:

• DISTILLATION (from the Lat. distillare, more correctly destillare, to drop or trickle down)

distillation with the view of gaining the pure light which exists in the world . But these good spirits can only See also:

• SAVE, or SAVA (Ger. Sau; Hungarian Szdva; Lat. Savus)

save men by imparting to them the true gnosis concerning nature and her forces, and by calling them away from the service of darkness and sensuality .

To this end prophets, preachers of true knowledge, have been sent into the world . Mani, following the example of the gnostic Jewish Christians, appears to have held Adam, See also:

• NOAH (ni, rest; Septuagint, New Testament, Philo, Josephus, Na*, N&i os, Nweos: Vulg. Noe)

Noah, See also:

• ABRAHAM, or ABRAM (Hebrew for " father is high ")

Abraham (perhaps Zoroaster and See also:

• BUDDHA

Buddha) to be such prophets . Probably Jesus was also accounted a prophet who had descended from the world of light—not, however, the historical Jesus, the devilish See also:

• MESSIAH (Dan. x. 25, 26)

Messiah of the See also:

• JEWS
• JEWS (Heb. Y8hudi, man of Judah; Gr. 'Iovbaiot; Lat. Judaei)

Jews, but a contemporaneous phantom Jesus, who neither suffered nor died (Jesus impatibilis) . According to the teaching of some Manichaeans, it was the primal man who disseminated the true gnosis in the character of Christ . But at all events Mani himself, on his own claim, is to be reckoned the last and greatest prophet, who took up the work of Jesus impatibilis and of See also:

• PAUL
• PAUL (PAULUS)

Paul (for he too finds recognition), and firstbrought full knowledge . He is the " See also:

• LEADER, BENJAMIN WILLIAMS (1831– )

leader," the See also:

• AMBASSADOR (also EMBASSADOR, the form sometimes still used in America; from the Fr. ambassadeur, with which compare Ital. ambasciatore and Span. embajador, all variants of the Med. Lat. ambassiator, ambassiator, ambasator, &c., derived from Med. Lat. amba

ambassador of the light," the " Paraclete." It is only through his agency and that of his imitators, " the elect," that the separation of the light from the darkness can be completed . The system contains very fantastic descriptions of the processes by which the portions of light when once set free finally ascend even to the God of light . He who during his lifetime did not become one of the elect, who did not completely redeem himself, has to go through a severe process of See also:

• PURIFICATION

purification on the other side of the See also:

• GRAVE

grave, till he too is gathered to the blessedness of the light . It is erroneous, however, to ascribe, as has been done, a doctrine of transmigration to the Manichaeans . Of course men's bodies as well as the souls of the unsaved, who according to the See also:

• OLDEST

oldest conception have in them no light whatever, fall under the sway of the See also:

• POWERS, HIRAM (1805-1873)

powers of darkness . A later view, adapted to the Christian. one, represents the portions of light in the unsaved as actually becoming lost . When the elements of 'light have at last been completely, or as far as possible, delivered from the world, the end of all things comes .

All glorious spirits assemble, the God of light himself appears, accompanied by the aeons and the perfected just ones . The angels supporting the world withdraw themselves from their See also:

• BURDEN, or BURTHEN

burden, and everything falls in ruins . A tremendous conflagration consumes the world; the perfect separation of the two powers takes place once more; high above is the kingdom of light, again brought into a See also:

• CONDITION (Lat. condicio, from condicere, to agree upon, arrange; not connected with conditio, from condere, conditum, to put together)

condition of completeness, and deep below is the (? now powerless) darkness . Ethics, Social Polity and See also:

• WORSHIP (i.e. " worth-ship," O. Eng. weor8scipe)

Worship of the Manichaeans.—On the basis of such a cosmical philosophy, ethics can only have a dualistic ascetic character . Mamchaean ethics is not merely negative, how-ever, since it is necessary to cherish, strengthen and purify the elements of light, as well as free oneself from the elements of darkness . The aim is not self-destruction, but self-preservation; and yet the ethics of Manichaeism appears in point of fact as thoroughly ascetic . The Manichaean had, above all, to refrain from sensual enjoyment, shutting himself up against it by three See also:

• SEALS

seals—the signaculum oris, manus and sinus . The signaculum oris forbids all eating of unclean See also:

• FOOD
• FOOD (like the verb " to feed," from a Teutonic root, whence O. Eng. foda; cf. " fodder "; connected with Gr. lrareicOae, to feed)

food (which included all bodies of animals, See also:

• WINE (Lat. vinum, Gr. oivos)

wine, &c.—See also:

• VEGETABLE

vegetable See also:

• DIET

diet being allowed because See also:

• PLANTS

plants contained more light, though the killing of plants, or even plucking their See also:

• FRUIT (through the French from the Lat. fructus; frui, to enjoy)

fruit and breaking their twigs, was not permitted), as well as all impure speech . The signaculum manus prohibits all See also:

• TRAFFIC

traffic with things generally, in so far as they carry in them elements of darkness . Finally, by the signaculum sinus every gratification of sexual desire, and hence also See also:

• MARRIAGE

marriage, are forbidden . Besides all this, life was further regulated by an exceedingly rigorous system of fasts . Certain astronomical conjunctions determined the selection of the fast-days, which in their total number amounted to nearly a See also:

• QUARTER (through Fr. from Lat. quartarius, fourth part)

quarter of the year .

See also:

• SUNDAY

Sunday was regularly solemnized as one, and the practice was also generally observed on See also:

• MONDAY (in O.E. Monandaeg, the moon's day, a translation of the Late Lat. Lunae dies, from which the French lundi is taken)

Monday . See also:

• HOURS, CANONICAL

Hours of See also:

• PRAYER (from Lat. precari, entreat; Ital. pregaria, Fr. priere)
• PRAYER, BOOK OF COMMON

prayer were determined with equal exactness . The Manichaean had to pray four times a day, each prayer being preceded by ablutions . The worshipper turned towards the sun, or the moon, or the See also:

• NORTH
• NORTH, BARONS
• NORTH, MARIANNE (1830—1890)
• NORTH, ROGER (1653-1734)
• NORTH, SIR THOMAS (1535?-16o1?)

north, as the seat of light; but it is erroneous to conclude from this, as has been done, that in Manichaeism the sun and moon were themselves See also:

• OBJECTS

objects of worship . Forms of prayer used by the Manichaeans have been preserved to us in the Fihrist . The prayers are addressed to the God of light, to the whole kingdom of light, to the glorious angels, and to Mani himself, who is apostrophized in them as " the great See also:

• TREE (0. Eng. treo, treow, cf. Dan. tree, Swed. Odd, tree, trd, timber; allied forms are found in Russ. drevo, Gr. opus, oak, and 36pv, spear, Welsh derw, Irish darog, oak, and Skr. dare, wood)
• TREE, SIR HERBERT BEERBOHM (1853- )

tree, which is all salvation." According to Kessler, these prayers are closely related to the Mandaean and the ancient Babylonian See also:

• HYMNS

hymns . An See also:

• ASCETICISM

asceticism so strict and painful as that demanded by Manichaeism could only be practised by few; hence the religion must have abandoned all attempts at an extensive propaganda had it not conceded the principle of a twofold morality . A distinction was made in the commbnity between the electi (perfecti), the perfect Manichaeans, and the catechumeni (auditores), the See also:

• SECULAR (Lat. saecularis, of or belonging to an age or generation, saeculum)

secular Manichaeans . Only the former submitted themselves to all the demands made by their religion; for the latter the stringency of the precepts was relaxed . They had to avoid See also:

• IDOLATRY

idolatry, sorcery, avarice, falsehood, fornication, &c.; above all, they were not allowed to kill any living being (the ten commandments of Mani) . They had also to free themselves as much as possible from the world; but in truth they lived very much as their non-Manichaean See also:

• FELLOW

fellow-citizens . We have here essentially the same condition of things as in the See also:

• CATHOLIC (Gr. KcaBoXuK6s, general, universal)

Catholic Church, where a twofold morality was also in force, that of the religious orders and that of secular Christians—only that the position of the electi in Manichaeism was a more distinguished one than that of the monks in Catholicism .

For, after all, the Christian monks never quite forgot that salvation is given by God through Christ, whereas the Manichaean electi were actually themselves redeemers . Hence it was the See also:

• DUTY (from " due," that which is owing, O. Fr. deu, dil, past participle of devoir; Lat. debere, debitum; cf. " debt ")

duty of the auditores to pay the greatest respect and most assiduous See also:

• ATTENTION (from Lat. ad-tendo, await, expect; the condition of being " stretched " or " tense ")

attention to the electi . These " perfect ones," wasting away under their asceticism, were objects of admiration and of the most elaborate solicitude.' Food was presented to them in abundance, and by their eating it the electi set free the portions of light from the vegetables . They prayed for the auditores, they blessed them and interceded for them, thereby shortening the process of purification the latter had to pass through after death . It was only the electi, too, who possessed full knowledge of religious truths, a point of distinction from Catholicism . The distinction between electi and auditores, however, does not exhaust the conception of the Manichaean Church; on the contrary, the latter possessed a See also:

• HIERARCHY (Gr. iepos, holy, and apxe.v, to rule)

hierarchy of three ranks, so that there were altogether five gradations in the community . These were regarded as a copy of the ranks of the kingdom of light . At the head stood the teachers (" the sons of meekness," Mani himself and his successors) ; then follow the administrators (" the sons of knowledge," the bishops) ; then the elders (" the sons of understanding," the presbyters) ; the electi (" the sons of mystery ") ; and finally the auditores (" the sons of insight ") . The number of the electi must always have been small . According to Augustine the teachers were twelve and the bishops seventy-two in number . One of the teachers appears to have occupied the position of See also:

• SUPERIOR

superior at the head of the whole Manichaean Church . At least Augustine speaks of such a personage, and the Fihrist also has knowledge of a See also:

• CHIEF (from Fr. chef, head, Lat. caput)

chief of all Manichaeans .

The constitution, therefore, had a monarchic head . The worship of the Manichaeans must have been very See also:

• SIMPLE

simple, and must have essentially consisted of prayers, hymns and ceremonies of See also:

• ADORATION (Lat. ad, to, and os, mouth; i.e. " carrying to one's mouth ")

adoration . This simple service promoted the See also:

• SECRET (Lat. secretum, hidden, concealed)

secret dissemination of their doctrines . The Manichaeans too, at least in the West, appear to have adapted themselves to the Church's system of festivals . The electi celebrated See also:

• SPECIAL

special feasts; but the principal festival with all classes was the See also:

• BEMA (Gr./Bf771a)

Bema (pitpa), the feast of the " teacher's See also:

• CHAIR (in. Mid. Eng. chcere, through O. Fr. chaire or chaiere, from Lat. cathedra, later caledra, Gr. xaOi3pa, seat, cf. "cathedral"; the modern Fr. form chaise, a chair, has been adopted in English with a particular meaning as a form of carriage; chaire

chair," held in See also:

• COMMEMORATION

commemoration of the death of Mani in the See also:

• MONTH
• MONTH (a common Teutonic word, cf. Ger. Mond, Du. maand, Dan. maaned, &c., and cognate with Lat. mensis, Gr. µi7v, &c., in other branches of the Indo-Germanic family; all ultimately from the root seen in the word for the moon in nearly all those languages

month of See also:

• MARCH
• MARCH (1) (from Fr. marcher, to walk; the earliest sense in French appears to be " to trample," and the origin has usually been found in the Lat. marcus, hammer; Low Lat. marcare, to hammer; hence to beat the road with the regular tread of a soldier: cf.
• MARCH, AUZIAS (c. "1395-1458)
• MARCH, EARLS OF
• MARCH, FRANCIS ANDREW (1825– )

March . The faithful prostrated themselves before an adorned but empty chair, which was raised upon a See also:

• PODIUM (Gr. lr66tov, diminutive of ?roils, foot)

podium of five steps . Long fasts accompanied the feasts . The Christian and Mahommedan historians could learn little of the Manichaean mysteries and " sacraments," and hence the former charged them with obscene See also:

• RITES

rites and abominable usages . It may be held as undoubted that the later Manichaeans celebrated mysteries analogous to Christian See also:

• BAPTISM

baptism and the See also:

• LORD
• LORD (O. Eng. hldford, i.e. hldfweard, the warder or keeper of bread, hlIf, loaf; the word is not represented in any other Teutonic language)
• LORD, JOHN (1810-1894)

Lord's Supper, which may have rested upon ancient See also:

• CONSECRATION (Lat. consecrallo, from con and sacrare, " to make sacred ")

consecration rites and other ceremonies instituted by Mani himself and having their origin in nature worship . See also:

• RECENT

Recent Discoveries.—F . Cumont (Revue d'histoire et de lit/eralure religieuse, t. xii., 1go7, No . 2) showed that one at least of the fundamental myths of Math was borrowed from the Avesta, namely, that which recounts how through the manifestation of the virgin of light and of the messenger of salvation to the libidinous princes of darkness the vital substance or light held See also:

• CAPTIVE (from Lat. capere, to take)

captive in their limbs was liberated and recovered for the See also:

• REALM

realm of light .

The See also:

• LEGEND (through the French from the med. Lat. legenda, things to be read, from legere, to read)

legend of the Omophorus and Splenditeneus, rival giants who sustain earth and luminous heavens on their respective shoulders, even if it already figures in the See also:

• CUNEIFORM (from Lat. cuneus, a wedge)

cuneiform texts of See also:

• ASSYRIA

Assyria, is yet to be traced in Mithraic bas-reliefs . It also may therefore have come to Mani through Magian channels . When, however, we turn to the numerous fragments of See also:

• AUTHENTIC (from Gr. aOO 'rns, one who does a thing himself)

authentic Manichaean liturgies and hymns lately discovered in Turfan in East See also:

• TURKESTAN
• TURKESTAN, or HAZRET

Turkestan, Mani's See also:

• DIRECT

direct indebtedness to the See also:

• CYCLE
• CYCLE (Gr. KUK)^os, a circle)

cycle of Magian legends rather than to Chaldaic sources (as Kessler argued) is clearly exhibited . In fr . 472, taken from the Shapurakan, as part of a description of the sun-god in his See also:

• SHIP

ship or See also:

• RESERVOIR

reservoir the sun, we have a mention of Az and See also:

• AHRIMAN (Gr. 'Apecµavios in Aristotle, or 'Apeiµav+7s in Agathias; in the Avesta, Angr3 Mainyush)—" the Destructive Spirit ")

Ahriman and the devas (demons), the Pairikas . Az in the Avestan mythology was the demon See also:

• SERPENT (Lat. serpens, creeping, from serpere; cf. "reptile " from repere, Gr.4 ml-eta)

serpent who murders Gayomert in the old Persian legend, and an ally of Ahriman, as also are the Pairikas or Peris . In the same fragment we read of the ruin of Azidahaka Mazainya, which name See also:

• DARMESTETER, JAMES (1849-1894)

Darmesteter interprets in the Persian sources as the demon serpent, the sorcerer (See also:

• ORMAZD, or ORMUZD (O. Persian Auramazda or Ahuramazda)

Ormazd et Ahriman, See also:

• PARIS
• PARIS (also called ALEXANDROS)
• PARIS, ALEXIS PAULIN (1800-x881)
• PARIS, BRUNO PAULIN GASTON (1839-1903)
• PARIS, FRANCOIS DE (169o-1727)
• PARIS, LOUIS PHILIPPE ALBERT
• PARIS, TREATIES OF (1814-1815)

Paris, 1877, p . 157) . In fr . 470, descriptive of the conflagration of the world, we read of how, after Az and the demons have been struck down, the pious man is purified and led up to sun and moon and to the being of Ahura Mazda, the Divine . In another fragment (388) of a hymn Mani describes himself as " the first stranger " (cf . Matt. See also:

• XXV

xxv .

43), the son of the god Zarvan, the Ruler-See also:

• CHILD
• CHILD, FRANCIS JAMES (1825-1896)
• CHILD, L
• CHILD, LYDIA MARIA (1802-1880)
• CHILD, SIR FRANCIS (1642-1713)
• CHILD, SIR JOHN (d. 1690)
• CHILD, SIR JOSIAH (163o - 1699)

Child . In the orthodox literature of fire-worship Zarvan was See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

Time or Destiny . Later on Zarvan was elevated to the position of supreme principle, creator of Ormazd and Ahriman, and, long ' Analogous to this is the veneration in which the Catholic monks and the Neoplatonic " philosophers " were held; but the See also:

• PRESTIGE

prestige of the Manichaean electi was greater than that of the monks and the philosophers.before Mani, Zarvan accompanied See also:

• MITHRAS

Mithras in all his westward migrations . In fr . 20, in an enumeration of angels, we hear of Narsus, who may be the Neryosang (Armenian Nerses or Narsai) of the Avesta . The other angels are See also:

• JACOB
• JACOB, JOHN (1812-1858)

Jacob, the mighty See also:

• ANGEL

angel and leader of angels, the Lord See also:

• BAR
• BAR (0. Fr. barre, Late Lat. barra, origin unknown)
• BAR, CONFEDERATION OF
• BAR, FRANCOIS DE (1538-1606)
• BAR, THE

Bar Simus, Qaftinus the mighty, See also:

• RAPHAEL (Hebrew smm, " God heals ")

Raphael, See also:

• GABRIEL (Heb. SKns, man of God)

Gabriel, See also:

• MICHAEL
• MICHAEL (1596-1645)
• MICHAEL (Hebrew Sn,q, " Who is like God? ")

Michael, Sarael and Nastikus—a truly Catholic See also:

• LIST (O.E. lisle, a Teutonic word, cf. Dut. lust, Ger. Leiste, adapted in Ital. lista and Fr. lisle)
• LIST, FRIEDRICH (1789-1846)

list . In fr . 4 a See also:

• RUBRIC (Fr. rubrique, Lat. rubrica, Tuber, red)

rubric enjoins the See also:

• RECITAL (from Lat. recitare, to read out, particularly of a public document)

recital of the hymn of the Frasegerd . Here we recognize a technical See also:

• TERM

term of the Avesta—namely, the Frasho-kereti," that is the reanimation of the world or resurrection of the dead' (Darmesteter, op. cit., p . 239) . In this hymn we read how the gods shall See also:

• RELEASE (O.Fr. reles, variant of relais, from relaisser, to release, let go, Lat. relaxare)

release us from this sinful time, from the oppression of this world . In fr .

4, under the rubric Bar Simus, we find the god Mihir (Mihryazd), the liberator, the compassionate, invoked along with Fredon, the good ; and later on we read as follows : " with his mighty glance may the god of pure name, Pred6n, the king and Jacob Nareman, protect religion and us the sons." Mihr or Mithras and Feridoun or Thraetaona, the slayer of Ajis (or Azi) Dahaka, also Nariman, spelled Nairimanau, are See also:

• FAMILIAR (through the Fr. familier, from Lat. familiaris, of or belonging to the familia, family)

familiar figures in the old Persian See also:

• PANTHEON (Lat. pantheum or pantheon; Gr. srav& ov, all-holy, from re, s, all, and Oeor god)

pantheon . In the same prayer the votary begs that " new blessing may come, new victory from the god Zarvan over the glories and angels, the spirits of this world, to the end that he accept our holy religion, become a watcher within and without, helper and See also:

• PROTECTOR

protector," and the prayer ends thus: " I invoke the angels, the strong ones, the mighty, Raphael, Michael, Gabriel, Sarael, who shall protect us from all adversity, and free us from the wicked Ahriman." In fr . 176 Jesus is invoked: " Jesus, of the gods first new moon, See also:

• THOU, JACQUES AUGUSTE DE [THUANUS] (1553-1617)
• THOU, NOM

thou See also:

• ART

art God . . . . Jesus, 0 Lord, of waxing fame full moon, O Jesus . Lord ...light, our See also:

• HEARTS

hearts' prayer . Jesus, God and Vahman . Sheen God ! We will praise the God Naresaf . See also:

• MAR, EARLDOM OF
• MAR, JOHN ERSKINE, 1ST OR 6TH EARL OF (d. 1572)
• MAR, JOHN ERSKINE, 2ND OR 7TH EARL
• MAR, JOHN ERSKINE, 6TH OR 11TH EARL OF (1675-1732)

Mar Mani will we bless . 0 new moon and See also:

• SPRING (from " to spring," " to leap or jump up," " burst out," O. Eng., springau, a common Teut. word, cf. Ger. springer, possibly allied to Gr. QnrFpxecOac, to move rapidly)

spring . Lord, we will bless .

The angels, the gods . . . New sun, Mihr." In the above Vahman is Vohu Mano, the good thought or See also:

• INSPIRATION (Lat. inspirare, breathe upon or into)

inspiration of the Zoroastrian religion . Mihr is Mithras . The god Naresaf is also invoked in other fragments . In fr . 74 is invoked, together with Jesus and Mani, the " strong mighty Zrosch, the redeemer of souls." In the Avesta Sraosha is the angel that See also:

• GUARDS, AND HOUSEHOLD TROOPS

guards the world at See also:

• NIGHT

night from demons, and is styled " the righteous or " the strong." Fr . 38 is as follows: " Mithras (MS . See also:

• MITRA, RAJENDRA LALA (1824-1891)

Mitra) great . . . messenger of the gods, mediator (or interpreter) of religion, of the elect one esus—virgin of light . Mar Mani, Jesus—virgin of light, Mar aril . Do thou in me make peace, d light-bringer, mayest thou redeem my soul from this born-dead (existence)." Fr .

543 runs thus: . . and See also:

• LADDER, (0. Eng. hlaeder; of Teutonic origin, cf. Dutch leer, Ger. Leiter; the ultimate origin is in the root seen in " lean," Or. KNiµat)

ladder of the Mazdean faith . Thou, new teacher of Chorasan (of the East), and See also:

• PROMOTER

promoter of those that have the good faith . For thou wast born under a glittering See also:

• STAR

star in the See also:

• FAMILY

family of the rulers . Elect are these—Jesus and Vahman." The above examples See also:

• BEAR
• BEAR, BLACK
• BEAR, BROWN
• BEAR, GRIZZLY
• BEAR, ISABELLINE
• BEAR, WHITE

bear out Mani's own declaration, as reported by the Fihrist, that his faith was a blend of the old Magian cult with Christianity . Whether the See also:

• HEBREW

Hebrew names of angels came to him direct from the Jews or not we cannot tell, but they were, as the Greek magical papyri prove, widely diffused among the Gentiles long before his age . The Armenian writer Eznik (c . 425) also attests that Mani's teaching was merely that of the Magi, plus an ascetic morality, for which they hated and slew him . Just as the background of Christianity was formed by the Hebrew scriptures, and just as the Hebrew legends of the creation became the basis of its