The Acts of the Disputation1 with the Heresiarch Manes.

1. The true Thesaurus;2 to wit, the Disputation conducted in Carchar, a city of Mesopotamia, before Manippus3 and Aegialeus and Claudius and Cleobolus, who acted as judges. In this city of Mesopotamia there was a certain man, Marcellus by name, who was esteemed as a person worthy of the highest honour for his manner of life, his pursuits, and his lineage, and not less so for his discretion and his nobility of character: he was possessed also of abundant means; and, what is most important of all, he feared God with the deepest piety, and gave ear always with due reverence to the things which were spoken of Christ. In short, there was no good quality lacking in that man, and hence it came to pass that he was held in the greatest regard by the whole city; while, on the other hand, he also made an ample return for the good-will of his city by his munificent and oft-repeated acts of liberality in bestowing on the poor, relieving the afflicted, and giving help to the distressed. But let it suffice us to have said thus much, lest by the weakness of our words we rather take from the man’s virtues than adduce what is worthy of their splendour. I shall come, therefore, to the task which forms my subject. On a certain occasion, when a large; body of captives were offered to the bishop Archelaus by the soldiers who held the camp in that place, their numbers being some seven thousand seven hundred, he was harassed with the keenest anxiety on account of the large sum of money which was demanded by the soldiers as the price of the prisoners’ deliverance. And as he could not conceal his solicitude, all aflame for the religion and the fear of God, he at length hastened to Marcellus, and explained to him the importance and difficulty of the case. And when that pattern of piety, Marcellus, heard his narration, without the least delay he went into his house, and provided the price demanded for the prisoners, according to the value set upon them by those who had led them captive; and unlocking the treasures of his goods, he at once distributed the gifts of piety4 among the soldiers, without any severe consideration of number or distinction,5 so that they seemed to be presents rather than purchase-moneys. And those soldiers were filled with wonder and admiration at the grandeur of the man’s piety and munificence, and were struck with amazement, and felt the force6 of this example of pity; so that very many of them were added to the faith of our Lord Jesus Christ, and threw off the belt of military service,7 while others withdrew to their camp, taking scarcely a fourth part of the ransom, and the rest made their departure without receiving even so much as would defray the expenses of the way.

2. Marcellus, as might well be expected, was exceedingly gratified by these incidents; and summoning one of the prisoners, by name Cortynius, he inquired of him the cause of the war, and by what chance it was that they were overcome and bound with the chains of captivity. And the person addressed, on obtaining liberty to speak, began to express himself in these terms: “My lord Marcellus, we believe in the living God alone. And we have a custom of such a nature as I shall now describe, which has descended to us by the tradition of our brethren in the faith, and has been regularly observed by us up to the present day. The practice is, that every year we go out beyond the bounds of the city, in company with our wives and children, and offer up supplications to the only and invisible God, praying Him to send us rains for our fields and crops.8 Now, when we were celebrating this observance at the usual time and in the wonted manner, evening surprised us as we lingered there, and were still fasting. Thus we were feeling the pressure of two of the most trying things men have to endure, – namely, fasting and want of sleep. But about midnight sleep enviously and inopportunely crept upon us, and with necks drooping and unstrung, and heads hanging down, it made our faces strike against our knees.9 Now this took place because the time was at hand when by the judgment of God we were to pay the penalty proper to our deserts, whether it might he that we were offenders in ignorance, or whether it might be that with the consciousness of wrong we nevertheless had not given up our sin. Accordingly at that hour a multitude of soldiers suddenly surrounded us, supposing us, as I judge, to have lodged ourselves in ambush there, and to be persons with full experience and skill in fighting battles; and without making any exact inquiry into the cause of our gathering there, they threatened us with war, not in word, but at once by the sword. And though we were men who had never learned to do injury to any one, they wounded us pitilessly with their missiles, and thrust us through with their spears, and cut our throats with their swords. Thus they slew, indeed, about one thousand and three hundred men of our number, and wounded other five hundred. And when the day broke clearly, they carried off the survivors amongst us as prisoners here, and that, too, in a way showing their utter want of pity for us. For they drove us before their horses, spurring us on by blows from their spears, and impelling us forward by making the horses’ heads press upon us. And those who had sufficient powers of endurance did indeed hold out; but very many fell down before the face of their cruel masters, and breathed out their life there; and mothers, with arms wearied, and utterly powerless with their burdens, and distracted by the threats of those behind them, suffered the little ones that were hanging on their breasts to fall to the ground; while all those on whom old age had come were sinking, one after the other, to the earth, overcome with their toils, and exhausted by want of food. The proud soldiers nevertheless enjoyed this bloody spectacle of men continually perishing, as if it had been a kind of entertainment, while they saw some stretched on the soil in hopeless prostration, and beheld others, worn out by the fierce fires of thirst and with the bands of their tongues utterly parched, lose the power of speech, and beheld others with eyes ever glancing backwards, groaning over the fate of their dying little ones, while these, again, were constantly appealing to their most unhappy mothers with their cries, and the mothers themselves, driven frantic by the severities of the robbers, responded with their lamentations, which indeed was the only thing they could do freely. And those of them whose hearts were most tenderly bound up with their offspring chose voluntarily to meet the same premature fate of death with their children; while those, on the other hand, who had some capacity of endurance were carried off prisoners here with us. Thus, after the lapse of three days, during which time we had never been allowed to take any rest, even in the night, we were conveyed to this place, in which what has now taken place after these occurrences is better known to yourself.”

3. When Marcellus, the man of consummate piety, had heard this recital, he burst into a flood of tears, touched with pity for misfortunes so great and so various. But making no delay, he at once prepared victuals for the sufferers, and did service with his own hand for the wearied; in this imitating our father Abraham the patriarch, who, when he entertained the angels hospitably on a certain occasion, did not content himself with merely giving the order to his slaves to bring a calf from the herd, but did himself, though advanced in years, go and place it on his shoulders and fetch it in, and did with his own hand prepare food, and set it before the angels. So Marcellus, in discharge of a similar office, directed them to be seated as his guests in companies of ten; and when the seven hundred tables were all provided, he refreshed the whole body of the captives with great delight, so that those who had strength to survive what they had been called to endure, forgot their toils, and became oblivious of all their ills. When, however, they had reached the fifteenth day, and while Marcellus was still liberally supplying all things needful for the prisoners, it seemed good to him that they should all be put in possession of the means of returning to their own parts, with the exception of those who were detained by the attention which their wounds demanded; and providing the proper remedies for these, he instructed the rest to depart to their own country and friends. And even to all these charities Marcellus added yet larger deeds of piety. For with a numerous band of his own dependants he went to look after the burying of the bodies of those who had perished on the march; and for as many of these as he could discover, of whatsoever condition, he secured the sepulture which was meet for them. And when this service was completed he returned to Charra, and gave permission to the wounded to return thence to their native country when their health was sufficiently restored, providing also most liberal supplies for their use on their journey. And truly the estimate of this deed made a magnificent addition to the repute of the other noble actions of Marcellus; for through that whole territory the fame of the piety of Marcellus spread so grandly, that large numbers of men belonging to various cities were inflamed with the intensest desire to see and become acquainted with the man, and most especially those persons who had not had occasion to bear penury before, – to all of whom this remarkable man, following the example of a Marcellus of old, furnished aid most indulgently, so that they all declared that there was no one of more illustrious piety than this man. Yea, all the widows, too, who were believers in the Lord had recourse to him, while the imbecile also could reckon on obtaining at his hand most certain help to meet their circumstances; and the orphaned, in like manner, were all supported by him, so that his house was declared to be the hospice for the stranger and the indigent. And above all this, he retained in a remarkable and singular measure his devotion to the faith, building up his own heart upon the rock that shall not be moved.

4. Accordingly,10 as this man’s fame was becoming always the more extensively diffused throughout different localities, and when it had now penetrated even beyond the river Stranga, the honourable report of his name was carried into the territory of Persia. In this country dwelt a person called Manes, who, when this man’s repute had reached him, deliberated largely with himself as to how he might entangle him in the snares of his doctrine, hoping that Marcellus might he made an upholder of his dogma. For he reckoned that he might make himself master of the whole province, if he could only first attach such a man to himself. In this project, however, his mind was agitated with the doubt whether he should at once repair in person to the man, or first attempt to get at him by letter for he was afraid lest, by any sudden and unexpected introduction of himself upon the scene some mischance might possibly befall him. At last, in obedience to a subtler policy, he resolved to write; and calling to him one of his disciples, by name Turbo,11 who had been instructed by Addas, he handed to him an epistle, and bade him depart and convey it to Marcellus. This adherent accordingly received the letter, and carried it to the person to whom he had been commissioned by Manes to deliver it, overtaking the whole journey within five days. The above-mentioned Turbo, indeed, used great expedition on this journey, in the course of which he also underwent very considerable exertion and trouble. For whenever he arrived,12 as13 a traveller in foreign parts, at a hospice, – and these were inns which Marcellus himself had supplied in his large hospitality,14 – on his being asked by the keepers of these hostels whence he came, and who he was, or by whom he had been sent, he used to reply: “I belong to the district of Mesopotamia, but I come at present from Persis, having been sent by Manichaeus, a master among the Christians.” But they were by no means ready to welcome a name unknown15 to them, and were wont sometimes to thrust Turbo out of their inns, refusing him even the means of getting water for drinking purposes. And as he had to bear daily things like these, and things even worse than these, at the hands of those persons in the several localities who had charge of the mansions and hospices, unless he had at last shown that he was conveying letters to Marcellus, Turbo would have met the doom of death in his travels.

5. On receiving the epistle, then, Marcellus opened it, and read it in the presence of Archelaus, the bishop of the place. And the following is a copy of what it contained:16 – 

Manichaeus, an apostle of Jesus Christ, and all the saints who are with me, and the virgins, to Marcellus, my beloved son: Grace, mercy, and peace be with you from God the Father, and from our Lord Jesus Christ; and may the right hand of light preserve you safe from this present evil world, and from its calamities, and from the snares of the wicked one. Amen.

I was exceedingly delighted to observe the love cherished by you, which truly is of the largest measure. But I was distressed at your faith, which is not in accordance with the right standard. Wherefore, deputed as I am to seek the elevation of the race of men, and sparing,17 as I do, those who have given themselves over to deceit and error, I have considered it needful to despatch this letter to you, with a view, in the first place, to the salvation of your own soul, and in the second place also to that of the souls of those who are with you, so as to secure you against18 dubious opinions, and specially against notions like those in which the guides of the simpler class of minds indoctrinate their subjects, when they allege that good and evil have the same original subsistence,19 and when they posit the same beginning for them, without making any distinction or discrimination between light and darkness, and between the good and the evil or worthless, and between the inner man and the outer, as we have stated before, and without ceasing to mix up and confound together the one with the other. But, O my son, refuse thou thus thoughtlessly to identify these two things in the irrational and foolish fashion common to the mass of men, and ascribe no such confusion to the God of goodness. For these men refer the beginning and the end and the paternity of these ills to God Himself, – “whose end is near a curse.”20 For they do not believe the word spoken by our Saviour and Lord Jesus Christ Himself in the Gospels,21 namely, that “a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” (Mat_7:18) And how they can be bold enough to call God the maker and contriver of Satan and his wicked deeds, is a matter of great amazement to me. Yea, would that even this had been all the length to which they had gone with their silly efforts, and that they had not declared that the only-begotten Christ, who has descended from the bosom of the Father, (Joh_1:18) is the son of a certain woman, Mary, and born of blood and flesh and the varied impurities proper to women!22 Howbeit, neither to write too much in this epistle, nor to trespass at too great length upon your good nature, – and all the more so that I have no natural gift of eloquence, – I shall content myself with what I have said. But you will have full knowledge of the whole subject when I am present with yon, if indeed you still continue to care for23 your own salvation. For I do not “cast a snare upon any one,” (1Co_7:35) as is done by the less thoughtful among the mass of men. Think of what I say, most honourable son.

6. On reading this epistle, Marcellus, with the kindest consideration, attended hospitably to the needs of the bearer of the letter. Archelaus, on the other hand, did not receive very pleasantly the matters which were read, but “gnashed24 with his teeth like a chained lion,” impatient to have the author of the epistle given over to him. Marcellus, however, counselled him to be at peace; promising that he would himself take care to secure the man’s presence: And accordingly Marcellus resolved to send an answer to what had been written to him, and indited an epistle containing the following statements: – 

Marcellus, a man of distinction, to Manichaeus, who has made himself known to me by his epistle, greeting.

An epistle written by you has come to my hand, and I have received Turbo with my wonted kindness; but the meaning of your letter I have by no means apprehended, and may not do so unless you give us your presence, and explain its contents in detail in the way of conversation, as you have offered to do in the epistle itself. Farewell.

This letter he sealed and handed to Turbo, with instructions to deliver it to the person from whom he had already conveyed a similar document. The messenger, however, was extremely reluctant to return to his master, being mindful of what he had to endure on the journey, and begged that another person should be despatched in his stead, refusing to go back to Manes, or to have any intercourse whatever with him again. But Marcellus summoned one of his young men,25 Callistus by name, and directed him to proceed to the place. Without any loss of time this young man set out promptly on his journey thither; and after the lapse of three days he came to Manes, whom he found in a certain fort, that of Arabion26 to wit. and to whom he presented the epistle. On perusing it, he was glad to see that he had been invited by Marcellus; and without delay he undertook the journey; yet he had a presentiment that Turbo’s failure to return boded no good, and proceeded on his way to Marcellus, not, as it were, without serious reflections. Turbo, for his part, was not at all thinking of leaving the house of Marcellus; neither did he omit any opportunity of conversing with Archelaus the bishop. For both these parties were very diligently engaged in investigating the practices of Manichaeus, being desirous of knowing who he was and whence he came, and what was his manner of discourse. And he, Turbo, accordingly gave a lucid account of the whole position, narrating and expounding the terms of his faith in the following manner:27 – 

If you are desirous of being instructed in the faith of Manes by me, attend to me for a short space. That man worships two deities, unoriginated, self-existent, eternal, opposed the one to the other. Of these he represents the one as good, and the other as evil, and assigns the name of Light to the former, and that of Darkness to the latter. He alleges also that the soul in men is a portion of the light, but that the body and the formation of matter are parts of the darkness. He maintains, further, that a certain commingling or blending28 has been effected between the two in the manner about to be stated, the following analogy being used as an illustration of the same; to wit, that their relations may be likened to those of two kings in conflict with each other, who are antagonists from the beginning, and have their own positions, each in his due order. And so he holds that the darkness passed without its own boundaries, and engaged in a similar contention with the light; but that the good Father then, perceiving that the darkness had come to sojourn on His earth, put forth from Himself a power29 which is called the Mother of Life; and that this power thereupon put forth from itself the first man, and the five elements.30 And these five elements are wind,31 light, water, fire, and matter. Now this primitive man, being endued with these, and thereby equipped, as it were, for war, descended to these lower parts, and made war against the darkness. But the princes of the darkness, waging war in turn against him, consumed that portion of his panoply which is the soul. Then was that first man grievously injured there underneath by the darkness; and had it not been that the Father heard his prayers, and sent a second power, which was also put forth from Himself and was called the living Spirit, and came down and gave him the right hand, and brought him up again out of the grasp of the darkness, that first man would, in those ancient times, have been in peril of absolute overthrow. From that time, consequently, he left the soul beneath. And for this reason the Manichaeans, if they meet each other, give the right hand, in token of their having been saved from darkness; for he holds that the heresies have their seat all in the darkness. Then the living Spirit created the world; and bearing in himself three other powers, he came down and brought off the princes, and settled32 them in the firmament, which is their body, (though it is called) the sphere. Then, again, the living Spirit created the luminaries, which are fragments of the soul, and he made them thus to move round and round the firmament; and again he created the earth in its eight species.33 And the Omophorus34 sustains the burden thereof beneath; and when he is wearied with bearing it he trembles, and in that manner becomes the cause of a quaking of the earth in contravention of its determinate times. On account of this the good Father sent His Son forth from His own bosom35 into the heart of the earth, and into these lowest parts of it, in order to secure for him the correction befitting him.36 And whenever an earthquake occurs, he is either trembling under his weariness, or is shifting his burden from one shoulder to the other. Thereafter, again, the matter also of itself produced growths;37 and when these were carried off as spoil on the part of some of the princes, he summoned together all the foremost of the princes, and took from all of them individually power after power, and made up the man who is after the image of that first man, and united38 the soul (with these powers) in him. This is the account of the manner in which his constitution was planned.

8. But when the living Father perceived that the soul was in tribulation in the body, being full of mercy and compassion, He sent His own beloved Son for the salvation of the soul. For this, together with the matter of Omophorus, was the reason of His sending Him. And the Son came and transformed Himself into the likeness of man, and manifested39 Himself to men as a man, while yet He was not a man, and men supposed that He was begotten. Thus He came and prepared the work which was to effect the salvation of the souls, and with that object constructed an instrument with twelve urns,40 which is made to revolve by the sphere, and draws up with it the souls of the dying. And the greater luminary receives these souls, and purifies them with its rays, and then passes them over to the moon; and in this manner the moon’s disc, as it is designated by us, is filled up. For he says that these two luminaries are ships or passage-boats.41 Then, if the moon becomes full, it ferries its passengers across toward the east wind, and thereby effects its own waning42 in getting itself delivered of its freight. And in this manner it goes on making the passage across, and again discharging its freight of souls drawn up by the urns, until it saves its own proper portion of the souls.43 Moreover, he maintains that every soul, yea, every living creature that moves, partakes of the substance of the good Father. And accordingly, when the moon delivers over its freight of souls to the aeons of the Father, they abide there in that pillar of glory, which is called the perfect air.44 And this air is a pillar of light, for it is filled with the souls that are being purified. Such, moreover, is the agency by which the souls are saved. But the following, again, is the cause of men’s dying: A certain virgin, fair in person, and beautiful in attire, and of most persuasive address, aims at making spoil of the princes that have been borne up and crucified on the firmament by the living Spirit; and she appears as a comely female to the princes, but as a handsome and attractive young man to the princesses. And the princes, when they look on her in her splendid figure, are smitten with love’s sting; and as they are unable to get possession of her, they burn fiercely with the flame of amorous desire, and lose all power of reason. While they thus pursue the virgin, she disappears from view. Then the great prince sends forth from himself the clouds, with the purpose of bringing darkness on the whole world, in his anger. And then, if he feels grievously oppressed, his exhaustion expresses itself in perspiration, just as a man sweats under toil; and this sweat of his forms the rain. At the same time also the harvest-prince,45 if he too chances to be captivated by the virgin, scatters pestilence46 on the whole earth, with the view of putting men to death. Now this body (of man) is also called a cosmos, i.e., a microcosm, in relation to the great cosmos, i.e., the macrocosm of the universe; and all men have roots which are linked beneath with those above. Accordingly, when this prince is captivated by the virgin’s charms, he then begins to cut the roots of men; and when their roots are cut, then pestilence commences to break forth, and in that manner they die. And if he shakes the upper parts of the root mightily,47 an earthquake bursts, and follows as the consequence of the commotion to which the Omophorus is subjected. This is the explanation of (the phenomenon of) death.

9. I shall explain to you also how it is that the soul is transfused into five bodies.48 First of all, in this process some small portion of it is purified; and then it is transfused into the body of a dog, or a camel, or some other animal. But if the soul has been guilty of homicide, it is translated into the body of the celephi;49 and if it has been found to have engaged in cutting;50 it is made to pass into the body of the dumb. Now these are the designations of the soul, – namely, intelligence, reflection, prudence, consideration, reasoning.51 Moreover, the reapers who reap are likened to the princes who have been in darkness from the beginning,52 since they consumed somewhat of the panoply of the first man. On this account there is a necessity for these to be translated into hay, or beans, or barley, or corn, or vegetables, in order that in these forms they, in like manner, may be reaped and cut. And again, if any one eats bread, he must needs also become bread and be eaten. If one kills a chicken,53 he will be a chicken himself. If one kills a mouse, he will also become a mouse himself. If, again, one is wealthy in this world, it is necessary that, on quitting the tabernacle of his body, he should be made to pass into the body of a beggar, so as to go about asking alms, and thereafter he shall depart into everlasting punishment. Moreover, as this body pertains to the princes and to matter, it is necessary that he who plants a persea54 should pass though many bodies until that persea is prostrated. And if one builds a house for himself, he will be divided and scattered among all the bodies.55 If one bathes in water, he freezes56 his soul; and if one refuses to give pious regard57 to his elect, he will be punished through the generations,58 and will be translated into the bodies of catechumens, until he render many tributes of piety; and for this reason they offer to the elect whatever is best in their meats. And when they are about to eat bread, they offer up prayer first of all, addressing themselves in these terms to the bread: “I have neither reaped thee, nor ground thee, nor pressed thee, nor cast thee into the baking-vessel; but another has done these things, and brought thee to me, and I have eaten thee without fault.” And when he has uttered these things to himself, he says to the catechumen,59 “I have prayed for thee;” and in this manner that person then takes his departure. For, as I remarked to you a little before, if any one reaps, he will be reaped; and so, too, if one casts grain into the mill, he will be cast in himself in like manner, or if he kneads he will be kneaded, or if he bakes he will be baked; and for this reason they are interdicted from doing any such work. Moreover, there are certain other worlds on which the luminaries rise when they have set on our world.60 And if a person walks upon the ground here, he injures the earth; and if he moves his hand, he injures the air; for the air is the soul (life) of men and living creatures, both fowl, and fish, and creeping thing. And as to every one61 existing in this world, I have told you that this body of his does not pertain to God, but to matter, and is itself darkness, and consequently it must needs be cast in darkness.

10. Now, with respect to paradise, it is not called a cosmos.62 The trees that are in it are lust and other seductions, which corrupt the rational powers of those men. And that tree in paradise, by which men know the good, is Jesus Himself, or63 the knowledge of Him in the world. He who partakes thereof discerns the good and the evil. The world itself, however, is not God’s work; but it was the structure of a portion of matter, and consequently all things perish in it. And what the princes took as spoil from the first man, that is what makes the moon full, and what is being purged day by day of the world. And if the soul makes its exit without having gained the knowledge of the truth, it is given over to the demons, in order that they may subdue it in the Gehennas of fire; and after that discipline it is made to pass into bodies with the purpose of being brought into subjection, and in this manner it is cast into the mighty fire until the consummation. Again, regarding the prophets amongst you,64 he speaks thus: Their spirit is one of impiety, or of the lawlessness of the darkness which arose at the beginning. And being deceived by this spirit, they have not spoken truth; for the prince blinded their mind. And if any one follows their words, he dies for ever, bound to the clods of earth, because he has not learned the knowledge of the Paraclete. He also gave injunctions to his elect alone, who are not more than seven in number. And the charge was this: “When ye cease eating, pray, and put upon your head an olive, sworn with the invocation of many names for the confirmation of this faith.” The names, however, were not made known to me; for only these seven make use of them. And again, the name Sabaoth, which is honourable and mighty with you, he declares to be the nature of man, and the parent of desire; for which reason the simple65 worship desire, and hold it to be a deity. Furthermore, as regards the manner of the creation of Adam, he tells us that he who said, “Come and let us make man in our image, after our likeness,” or “after the form which we have seen,” is the prince who addressed the other princes in terms which may be thus interpreted: “Come, give me of the light which we have received, and let us make man after the form of us princes, even after that form which we have seen, that is to say,66 the first man.” And in that manner he67 created the man They created Eve also after the like fashion, imparting to her of their own lust, with a view to the deceiving of Adam. And by these means the construction of the world proceeded from the operations of the prince.

11. He holds also that God has no part with the world itself, and finds no pleasure in it, by reason of its having been made a spoil of from the first by the princes, and on account of the ill that rose on it. Wherefore He sends and takes away from them day by day the soul belonging to Him, through the medium of these luminaries, the sun and the moon, by which the whole world and all creation are dominated. Him, again, who spake with Moses, and the Jews, and the priests, he declares to be the prince of the darkness; so that the Christians, and the Jews, and the Gentiles are one and the same body, worshipping the same God: for He seduces them in His own passions, being no God of truth. For this reason all those who hope in that God who spake with Moses and the prophets have to be bound together with the said deity,68 because they have not hoped in the God of truth; for that deity spake with him in accordance with their own passions. Moreover, after all these things, he speaks in the following terms with regard to the end,69 as he has also written: When the elder has displayed his image,70 the Omophorus then lets the earth go from him, and so the mighty fire gets free, and consumes the whole world. Then, again, he lets the soil go with the new aeon,71 in order that all the souls of sinners may be bound for ever. These things will take place at the time when the man’s image72 has come.73 And all these powers put forth by God,74 – namely, Jesus, who is in the smaller ship,75 and the Mother of Life, and the twelve helmsmen,76 and the virgin of the light, and the third elder, who is in the greater ship, and the living spirit, and the wall77 of the mighty fire, and the wall of the wind, and the air, and the water, and the interior living fire, – have their seat in the lesser luminary, until the fire shall have consumed the whole world: and that is to happen within so many years, the exact number of which, however, I have not ascertained. And after these things there will be a restitution of the two natures;78 and the princes will occupy the lower parts proper to them, and the Father the higher parts, receiving again what is His own due possession. – All this doctrine he delivered to his three disciples, and charged each to journey to a separate clime.79 The Eastern parts fell thus to the lot of Addas; Thomas80 obtained the Syrian territories as his heritage; and another, to wit, Hermeias, directed his course towards Egypt. And to this day they, sojourn there, with the purpose of establishing the propositions contained in this doctrine.81

12. When Turbo had made this statement, Archelaus was intensely excited; but Marcellus remained unmoved, for he expected that God would come to the help of His truth. Archelaus, however, had additional cares in his anxiety about the people, like the shepherd who becomes concerned for his sheep when secret perils threaten them from the wolves. Accordingly Marcellus loaded Turbo with the most liberal gifts, and instructed him to remain in the house of Archelaus the bishop.82 But on that selfsame day Manes arrived, bringing along with him certain chosen youths and virgins to the number of twenty-two.83 And first of all he sought for Turbo at the door of the house of Marcellus; and on failing to find him there, he went in to salute Marcellus. On seeing him, Marcellus at first was struck with astonishment at the costume in which he presented himself. For he wore a kind of shoe which is usually called in common speech the quadrisole;84 he had also a party-coloured cloak, of a somewhat airy85 appearance; in his hand he grasped a very sturdy staff of ebony-wood;86 he carried a Babylonian book under his left arm; his legs were swathed in trousers of different colours, the one being red, and the other green as a leek; and his whole mien was like that of some old Persian master and commandant.87 Thereupon Marcellus sent forthwith for Archelaus, who arrived so quickly as almost to outstrip the word, and on entering was greatly tempted at once to break out against him, being provoked to that instantly by the very sight of his costume and his appearance, though more especially also by the fact that he had himself been turning over in his mind in his retirement88 the various matters which he had learned from the recital of Turbo, and had thus come carefully prepared. But Marcellus, in his great thoughtfulness, repressed all zeal for mere wrangling, and decided to hear both parties. With that view he invited the leading men of the city; and from among them he selected as judges of the discussion certain adherents of the Gentile religion, four in number. The names of these umpires were as follows: Manippus, a person deeply versed in the art of grammar and the practice of rhetoric; Aegialeus,89 a very eminent physician, and a man of the highest reputation for learning; and Claudius and Cleobolus,90 two brothers famed as rhetoricians.91 A splendid assemblage was thus convened; so large, indeed, that the house of Marcellus, which was of immense size, was filled with those who had been called to be hearers. And when the parties who proposed to speak in opposition to each other had taken their places in view of all, then those who had been elected as judges took their seats in a position elevated above all others: and the task of commencing the disputation was assigned to Manes. Accordingly, when silence was secured, he began92 the discussion in the following terms:93 – 

13. My brethren, I indeed am a disciple of Christ, and, moreover, an apostle of Jesus; and it is owing to the exceeding kindness of Marcellus that I have hastened hither, with the view of showing him clearly in what manner he ought to keep the system of divine religion, so that the said Marcellus verily, who at present has put himself, like one who has surrendered himself prisoner, under the doctrine of Archelaus, may not, like the dumb animals, which are destitute of intellect and understand not what they do, be fatally smitten to the ruin of his soul, in consequence of any failure in the possession of further facilities for setting about the right observance of divine worship. I know, furthermore, and am certain, that if Marcellus is once set right,94 it will be quite possible that all of you may also have your salvation effected; for your city hangs suspended upon his judgment. If vain presumption is rejected by every one of you, and if those things which are to be declared by me be heard with a real love for the truth, ye will receive the inheritance of the age to come, and the kingdom of heaven. I, in sooth, am the Paraclete, whose mission was announced of old time by Jesus, and who was to come to “convince the world of sin and unrighteousness.”95 And even as Paul, who was sent before me, said of himself, that “he knew in part, and prophesied in part,” (1Co_13:9) so I reserve the perfect for myself, in order that I may do away with that which is in part. Therefore receive ye this third testimony, that I am an elect apostle of Christ; and if ye choose to accept my words, ye will find salvation; but if ye refuse them, eternal fire will have you to consume you. For as Hymenaeus and Alexander were delivered unto Satan, that they might learn not to blaspheme,” (1Ti_1:20) so will all ye also be delivered unto the prince of punishments, because ye have done injury to the Father of Christ, in so far as ye declare Him to be the cause of all evils, and the founder of unrighteousness, and the creator of all iniquity. By such doctrine ye do, indeed, bring forth from the same fountain both sweet water and bitter, – a thing which can in no possible way be either done or apprehended. For who ought to be believed? Should it be those masters of yours whose enjoyment is in the flesh, and who pamper themselves with the richest delights; or our Saviour Jesus Christ, who says, as it is written in the book of the Gospels, “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit,” (Mat_7:18) and who in another place assures us that the “father of the devil96 is a liar and a murderer from the beginning,” (Joh_8:44) and tells us again that men’s desire was for the darkness,97 so that they would not follow that Word that had been sent forth in the beginning from the light,98 and (once more shows us) the man who is the enemy of the same, the sower of tares, (Mat_13:25) and the god and prince of the age of this world, who blinds the minds of men that they may not be obedient to the truth in the Gospel of Christ? (Eph_6:12; 2Co_4:4) Is that God good who has no wish that the men who are his own should be saved? And, not to go over a multitude of other matters, and waste much time, I may defer99 till another opportunity the exposition of the true doctrine; and taking it for granted that I have said enough on this subject for the present, I may revert to the matter immediately before me, and endeavour satisfactorily to demonstrate the absurdity of these men’s teaching, and show that none of these things can be attributed to the God and Father of our Lord and Saviour, but that we must take Satan to be the cause of all our ills. To him, certainly, these must be carried back, for all ills of this kind are generated by him. But those things also which are written in the prophets and the law are none the less to be ascribed to him; for he it is who spake then in the prophets, introducing into their minds very many ignorant notions of God, as well as temptations and passions. They, too, set forth that devourer of blood and flesh; and to that Satan and to his prophets all these things properly pertain which he wished to transfer100 to the Father of Christ, prepared as he was to write a few things in the way of truth, that by means of these he might also gain credence for those other statements of his which are false. Hence it is well for us to receive nothing at all of all those things which have been written of old even down to John, and indeed to embrace only the kingdom of heaven, which has been preached in the Gospel since his days; for they verily but made a mockery of themselves, introducing as they did things ridiculous and ludicrous, keeping some small words given in obscure outline in the law, but not understanding that, if good things are mixed up with evil, the result is, that by the corruption of these evil things, even those others which are good are destroyed. And if, indeed, there is any one who may prove himself able to demonstrate that the law upholds the right, that law ought to be kept; but if we can show it to be evil, then it ought to be done away with and rejected, inasmuch as it contains the ministration of death, which was graven,101 which also covered and destroyed the glory on the countenance of Moses. (1Co_3:7) It is a thing not without peril, therefore, for any one of you to teach the New Testament along with the law and the prophets, as if they were of one and the same origin; for the knowledge of our Saviour renews the one from day to day, while the other grows old and infirm, and passes almost into utter destruction. (Cf. Heb_8:13) And this is a fact manifest to those who are capable of exercising discernment. For just as, when the branches of a tree become aged, or when the trunk ceases to bear fruit any more, they are cut down; and just as, when the members of the body suffer mortification, they are amputated, for the poison of the mortification diffuses itself from these members through the whole body, and unless some remedy be found for the disease by the skill of the physician, the whole body will be vitiated; so, too, if ye receive the law without understanding its origin, ye will ruin your souls, and lose your salvation. For “the law and the prophets were until John;” (Luk_16:16) but since John the law of truth, the law of the promises, the law of heaven, the new law, is made known to the race of man. And, in sooth, as long as there was no one to exhibit to you this most true knowledge of our Lord Jesus, ye had not sin. Now, however, ye both see and hear, and yet ye desire to walk in ignorance,102 in order that ye may keep103 that law which has been destroyed and abandoned. And Paul, too, who is held to be the most approved apostle with us, expresses himself to the same effect in one of his epistles, when he says: “For if I build again the things which I destroyed, I make myself a prevaricator.”104 And in saying this he pronounces on them as Gentiles, because they were under the elements of the world, (Gal_4:3) before the fulness of faith came, believing then as they did in the law and the prophets.

14. The judges said: If you have any clearer statement yet to make, give us some explanation of the nature105 of your doctrine and the designation106 of your faith. Manes replied: I hold that there are two natures, one good and another evil; and that the one which is good dwells indeed in certain parts proper to it, but that the evil one is this world, as well as all things in it, which are placed there like objects imprisoned107 in the portion of the wicked one, as John says, that “the whole world lieth in wickedness,”108 and not in God. Wherefore we have maintained that there are two localities, – one good, and another which lies outside of this,109 so that, having space therein in his, it might he capable of receiving into itself the creature, i.e., creation, of the world. For if we say that there is but a monarchy of one nature, and that God fills all things, and that there is no location outside of Him, what will be the sustainer of the creature, i.e., creation? where will be the Gehenna of fire? where the outer darkness? where the weeping? Shall I say in Himself? God forbid; else He Himself will also be made to stiffer in and with these. Entertain no such fancies, whosoever of you have any care for your salvation; for I shall give you an example, in order that you may have fuller understanding of the truth. The world is one vessel;110 and if111 the substance of God has already filled this entire vessel, how is it possible now that anything more can be placed in this same vessel? If it is full, how shall it receive what is placed in it, unless a certain portion of the vessel is emptied? Or whither shall that which is to be emptied out make its way, seeing that there is no locality for it? Where then is the earth? where the heavens? where the abyss? where the stars? where the settlements?112 where the powers? where the princes? where the outer darkness? Who is he that has laid the foundations of these, and where? No one is able to tell us that without stumbling on blasphemy. And in what way, again, has He been able to make the creatures, if there is no subsistent matter? For if He has made them out of the non-existent, it will follow that these visible creatures should be superior, and full of all virtues. But if in these there are wickedness, and death, and corruption, and whatever is opposed to the good, how say we that they owe their formation to a nature different from themselves? Howbeit if you consider the way in which the sons of men are begotten, you will find that the creator of man is not the Lord, but another being, who is also himself of an unbegotten113 nature, who has neither founder, nor creator, nor maker, but who, such as he is, has been produced by his own malice alone. In accordance with this, you men have a commerce with your wives, which comes to you by an occasion of the following nature. When any one of you has satiated himself with carnal meats, and meats of other kinds, then the impulse of concupiscence rises in him, and in this way the enjoyment114 of begetting a son is increased; and this happens not as if that had its spring in any virtue, or in philosophy, or in any other gift of mind, but in fulness of meats only, and in lust and fornication. And how shall any one tell me that our father Adam was made after the image of God, and in His likeness, and that he is like Him who made him? How can it be said that all of Us who have been begotten of him are like him? Yea, rather, on the contrary, have we not a great variety of forms, and do we not bear the impress of different countenances? And how true this is, I shall exhibit to you in parables. Look, for instance, at a person who wishes to seal up a treasure, or some other object, and you will observe how, when he has got a little wax or clay, he seeks to stamp it with an impression of his own countenance from the ring which he wears;115 but if another countenance also stamps the figure of itself on the object in a similar manner, will the impression seem like? By no means, although you may be reluctant to acknowledge what is true. But if we are not like in the common impression, and if, instead of that, there are differences in us, how can it fail to be proved thereby that we are the workmanship of the princes, and of matter? For in due accordance with their form, and likeness, and image, we also exist as diverse forms. But if you wish to be, fully instructed as to that commerce which took place at the beginning, and as to the manner in which it occurred, I shall explain the matter to you.

FOOTNOTES

1 Of Archelaus, bishop of Caschar in Mesopotamia.

2 Treasury.

3 In Epiphanus, Haeres., lxvi. 10, it is Marsipus.

4 Pietatis pretia.

5 Nec numero aliquo nec discretione ulla distinguit. For distinguit, some propose distribuit.

6 Reading commonentur, as in the text. Commoventur is also suggested, = “were deeply moved.”

7 On the attitude of the Christians of the primitive Church towards warfare, see Tertullian’s De Corona Militis, ch. 11, and the twelfth canon of the Nicene Council.

8 [The similar institution of the Rogation fasts in the West is referred to the fifth century. Pellicia, p. 372; Hooker, book v. cap. xli. 2.]

9 Reading cervicibus degravatis et laxis, demisso capite, frontem genibus elidit. The text gives demerso.

10 At this point begins the portion of the work edited by Valesius from the Codex Bobiensis, which is preserved now in the Ambrosian Library.

11 The Codex Bobiensis reads, Adda Turbonem. This Adda, or Addas, as the Greek gives it below in ch. xi., was one of those disciples of Manes whom he charged with the dissemination of this heretical opinions in the East, as we see from ch. xi.

12 Codex Bobiensis adds, ad vesperam, towards evening.

13 The text gives veluti peregrinans. The Codex Bobiensis has quippe peregrinans.

14 On the attention paid by the primitive Church to the duties of hospitality, see Tertullian, De Praescriptionibus, ch. 20; Gregory Nazianzenus, in his First Invective against Julian; also Priorius, De literis canonicis, Deu_5:1-33, etc.; and Thomassin, De Tesseris hospitalitatis, Deu_26:1-19.

15 In the text, ignotum; in the Codex Bobiensis, ignoratum.

16 This letter, along with the reply of Marcellus, is given by Epiphanus in his Heresies, n. 6, from which the Greek text is taken.

17 φειδόμενος. The Latin gives subveniens, relieving.

18 The Greek text of Epiphanius gave πρὸς τὸ ἀδιάκριτον. Petavius substituted πρὸς τὸ μὴ ἀδιάκριτον; and that reading is confirmed by the Latin, uti ne indiscretos animos geras.

19 ἀπὸ τοῦ αὐτοῦ φέρεσθαι.

20 ὧν τὸ τέλος κατάρας ἐγγύς. Cf. Heb_6:8.

21 The text gives ἐν τοῖς εἰρημένοις εὐαγγελίοις, for which τοῖς εἰρημένοις ἐν τοῖς εὐαγγελίοις may be proposed.

22 τῆς ἄλλης δυσωδίας τῶν γυναικῶν.

23 φείδῃ.

24 The text gives infrendebat; the Codex Bobiensis has infringebat. [It seems to be a proverb, and I have so marked it. We should say, “he chafed like a lion,” etc.]

25 Ex pueris suis.

26 Epiphanus, under this Heresy, num. 7, says that this was a fort situated on the other side of the river Stranga, between Persia and Mesopotamia.

27 The section extending from this point on to ch. xii. is found word for word in the Greek of Epiphanius, num. 25.

28 μιξιν δὲ ητοι σύγκρασιν.

29 προβάλλειν ἐξ αὐτοῦ δύναμιν. But the Codex Bobiensis gives produxit ex virtute, put forth from His power one, etc. The Codex Casinensis has produxerit et esse virtutem, etc.

30 The text is simply καὶ αὐτὴν προβεβληκέναι τὸν πρῶτον ἄνθρωπον, τὰ πέντε στοιχεῖα. The Latin, with emendations from the Codex Bobiensis and Epiphanius, gives quâ virtute circumdedit primum hominem, quae sunt quinque elementa, etc., = with which power He begirt the first man, with is the same as the five elements, etc. With slights differences the Codex Bobiensis reads quâ circumdedit, and the Codex Casinensis, quae virtute. Petavius pointed out that there is probably an omission in the text here. And from a passage in Epiphanius, Haer., lxvi. n. 45, it has been proposed to fill out the sentence thus: προβάλλειν ἐξ ἑαυτοῦ δύναμιν μητέρα τῆς ζωῆς, καὶ αύτἡν προβεβληκέναι τὸν πρῶτον ἄνθρωπον, αὐτὴν δὲ τὴν μητέρα τῆς ζωῆς τόν τε πρῶτον ἄνθρωπον τὰ πέντε στοιχεῖα. The sense might then be, that the good Father put forth from Himself a power called the Mother of Life, that this Mother of Life put forth the first man, and that the said Mother of Life and the first man put forth (or constituted) the five elements. See the note in Routh’s Reliquiae Sacrae, v. p. 49.

31 The Codex Bobiensis omits the ventus, wind.

32 The Greek gives ἐστερέωσεν ἐν τῷ στερεώματι. The Latin version has, “crucifixit eos in firmamento.” And Routh apparently favours the reading ἐσταύρωσεν = crucified them, etc. Valesius and the Codex Bobiensis have, “descendens eduxit principes Jesu, exiens in firmamentum quod est,” etc.

33 εἰς εἴδη ὀκτώ. The Latin, however, gives et sunt octo, “and they are eight;” thus apparently having read εἰσὶ δὲ ὀκτώ, instead of είς εἴδη ὀκτώ.

34 i.e., one who bears on his shoulders, the upholder.

35 Reading ἐκ τῶν κόλπων, de sinibus suis. But the Codex Bobiensis gives de finibus, from His own territories.

36 The Greek text is, οπως αὐτῷ τὴν προσήκουσαν ἐπιτιμίαν δῷ. The Latin gives, “quo illum, ut par erat, coerceret.” The Codex Bobiensis reads, “quod illum, et pareret, coerceret.” It is clear also that Petavius read correctly ἐπιτιμίαν for ἐπιθυμίαν in Epiphanius.

37 τὰ φυτά.

38 ἔδησεν. The Codex Bobiensis gives, “vexit animam in eo.”

39 But certain codices read et parebat, “and was obedient,” instead of apparebat.

40 κάδους.

41 πορθμεῖα.

42 ἀπόκρουσιν. The Codex Casinensis has apocrisin; but the Codex Bobiensis gives apocrusin.

43 The text gives τῆς ψυχῆς. But from the old Latin version, which has animarum, we may conjecture that τῶν ψυχῶν was read.

44 The Latin version has “vir perfectus,” – a reading which is due apparently to the fact that the author had mistaken the ἀήρ of the Greek for ἀνήρ. [See note 6, p. 176, supra.]

45 ὁ θερισμὸς ἄρχων. The version of Petavius has, “Sic et princeps alter, messor appellatus.” Perhaps the reading should be ὁ θερισμοῦ ἄρχων.

46 λοιμόν. Other codices have famem, as reading λιμόν, famine.

47 ἐὰν δὲ τὰ ἄνω τῆς ῥίζης πόνῳ σαλεύσῃ. It may be also = And if the upper parts of the root shake under the exertion.

48 πῶς μεταγγίζεται ἡ ψυχὴ εἰς πέντε σώματα. But the Codex Bobiensis reads transferuntur; and the Latin version gives, “quomodo et animae in alia quoque corpora transfunduntur” = how the souls are also transfused into other bodies.

49 The text gives κελεφῶν, which is spoken of in Migne as an unknown animal, though κέλεφος (thus accentuated) occurs in ecclesiastical writers in the sense of a leper. It is proposed to read ἐλεφαντιῶν, “of elephants;” and so the Codex Bobiensis gives “elephantorum corpora,” and Codex Casinensis has “in elefantia eorum corpora,” which is probably an error for “in elephantiacorum corpora.” Routh suggest ἐλεφαντειων. [Reliqu. Sac., vol. v. p. 58.]

50 θερίσασα, reaping.

51 νοῦς, ἔννοια, φρόνησις, ἐνθύμησις, λογισμός. The Latin version renders, mens, sensus, prudentia, intellectus, cogitatio. Petavius gives, mens, notio, intelligentia, cogitatio, ratiocinatio.

52 τοῖς ἀπαρχῆς οἶσιν εἰς σκότος. But the Latin version gives “qui ex materia orti,” etc. – who, having sprung from matter, are in darkness.

53 ὀρνίθιον.

54 Explained as a species of Egyptian tree, in which the fruit grows from the stem. The Codex Casinensis has the strange reading, per se ad illam, for perseam, etc. See also Ephiphanius, num. 9.

55 εἰς τὰ ολα σώματα.

56 πήσσει. But the Latin version gives vulnerat, “wounds,” from the reading πλήσσει. [Note 6, p. 176, supra.]

57 εὐσέβειαν. But the Latin version gives alimenta.

58 εἰς τὰς γενεάς. But the Latin version has “poenis subdetur gehennae” = will suffer the pains of hell. [Compare p. 185, infra, “Gehen.”]

59 But the Latin version gives, “respondet ad eum qui ei detulit” = he makes answer to the person who brought it to him.

60 The text is, καὶ πάλιν εἰσὶν ετεροι κόσμοι τινὲς, τῶν φωστήρων δυνάντων ἀπὸ τούτου τοῦ κόσμου, ἐξ ὧν ἀνατέλλουσι. Routh suggests οῖς τινὲς, deleting ἐξ ὧν.

61 Reading εἴ τις, as in the text. Routh suggests εἴ τι, = As to everything existing in this world, I have told you that the body thereof does, etc.

62 But the Latin has “qui vocatur,” etc. = which is called, etc. And Routh thereof proposes ὂς καλεῖται for οὐ καλεῖται.

63 The text gives simply ἡ γνῶσις. The Codex Bobiensis has et scientia. Hence Routh would read καὶ ἡ γνῶσις, and the knowledge.

64 Retaining the reading ὑμῖν, though Petavius would substitute ἡμῖν, us. [Routh corrects Petav., R. S., vol. v. pp. 63, 64]

65 ἁπλάριοι, in the Latin version Simpliciores, a name apparently given to the Catholics by the Manichaeans. See Ducangii Glossarium mediae et infimae Graecitatis. [Routh, v. p. 65, worth noting.]

66 The text gives ὁ ἐστὶ πρῶτος ἄνθρωπος. Routh proposes ὃ ἐστὶ, etc.

67 Or, they.

68 μετ ̓ αὐτοῦ ἔχουσι δεθῆναι.

69 ἐπὶ τέλει.

70 The text is, κάθες αὐτὸς ἔγραψεν · Ὁ πρεσβύτης, etc. The Codex Bobiensis gives, “Sicut ipse senior scripsit: Cum manifestam feceris,” etc., = As the elder himself wrote: When thou hast, etc. The elder here is probably the same as the third elder farther on.

71 The Greek is, ἀφίηις τὸν βῶλον μετὰ τοῦ νέου αἰῶνος; but the Latin version has the strangely diverse rendering, “dimittunt animam quae objicitur inter medium novi saeculi” = they let go the soul that is placed in the midst of the new age. [Routh has τὴν βῶλον.]

72 ἀνδριάς.

73 But the Latin gives “cum statua venerit dies” = when the appointed day has come.

74 αὶ δὲ προβολαὶ πᾶσαι.

75 πλοίῳ. [See Routh, p. 68, on this locus mire depravatus.]

76 κυβερνῆται.

77 τεῖχος.

78 τῶν δύο φύσεων. But the Latin version gives duorum luminarium, and the Codex Casinensis has luminariorum, the two luminaries.

79 Reading κλίματα, with Petavius, for κλήματα.

80 The Codex Casinensis makes no mention of Thomas.

81 Here ends the Greek of Epiphanius.

82 The words, the bishop, are omitted in the Codex Bobiensis.

83 But Codex Bobiensis gives duodecim, twelve.

84 But the Codex Bobiensis gives trisolium, the trisole. Strabo, book xv., tells us that the Persians wore high shoes.

85 Aërina, sky-like. [This portrait seems from life.]

86 Ducange in his Glossary, under the word Εβέλλινος, shows from Callisthenes that the prophets or interpreters of sacred things carried an ebony staff. [Eze_27:15; Routh, p. 71.]

87 The text is, “vultus vero ut senis Persae artificis et bellorum ducis videbatur.” Philippus Buonarruotius, in the Osservazioni sopra alcuni frammenti di vasi antichi di Vetro, Florence, 1716, p. 69, thinks that this rendering has arisen from the Latin translator’s having erroneously read ὡς δημιουργοῦ καὶ στρατηγοῦ instead of ὡς δημάρχου δαὶ στρατηγοῦ. Taking στρατηγοῦ, therefore, in the civil sense which it bears in various passages, he would interpret the sentence thus: “His whole mien was like that of an old Persian tribune and magistrate.” See Gallandi’s note [in Routh, p. 71].

88 The text is secretius factum, etc. Routh suggests secretius factus, etc.

89 The Codex Bobiensis reads “Aegidius.”

90 Epiphanius gives Κλείβουλος.

91 Codex Casinensis reads rectores, governors. And Epiphanius, num. 10, makes the first a professor of Gentile philosophy, the second and physician, the third a grammarian, and the fourth a rhetorician.

92 For primum the Codex Casinensis reads plurima, = he began a lengthened statement, etc.

93 Thus far Valesius edited the piece from the Codex Bobiensis.

94 Reading emendato. Codex Casinensis gives enim dato.

95 Joh_16:8. Injustitia. This reading, de injustitia, may be due to an error on the part of the scribe, but is more probably to be referred to the practice pursued by Manes in altering and corrupting the sacred text to suit his own tenets. See Epiphanius on this heresy, num. 53, and cap. 53, infra. [“He introduced much new matter.”]

96 Patrem diaboli.

97 Referring, perhaps, to Joh_1:5.

98 The text gives, “ut insequerentur … Verbum, et inimicum,” etc. The sense seems to be as above, supposing either that the verb insequerentur is used with the meaning of assailing, persecuting, or that the ut is put for ut ne, as is the case with the excaecat ut at the close of the sentence.

99 Reading differens. but Codex Casinensis gives disserens.

100 Transformare.

101 Informatum.

102 In inscitias ire vultis. It is proposed to read inficias = and yet ye desire to deny the truth. Routh suggests, et odistis et in inscitiam ire vultis = and ye hate it, and choose to take your way into ignorance.

103 Supplying observetis in the clause ut legem, etc.

104 Praevaricatorem. Gal_2:18 [Vulgate. But see p. 176].

105 Or, standard.

106 Titulo.

107 Ergastula.

108 Or, in the wicked one. 1Jo_5:19.

109 The text gives “extra eum.” Routh suggests Deum, outside of God.

110 Vas.

111 The text gives simply “quod Dei substantia,” etc. We may perhaps adopt, with Routh, “quod si Dei,” etc.

112 Sedes. [“Thrones,” as in Milton.] Routh suggests sidera, luminaries.

113 Ingenitae.

114 Fructus.

115 The reference is to the ancient custom of using wax and certain earths and clays for the purpose of affixing, by means of the ring, a seal with an impression on any object which it was desired to secure. Thus Herodotus, ii. 38, tell us how the Egyptians marked the pure victim by wrapping it round the horns with papyrus, and then smearing some sealing earth (γῆν σημαντρίδα) on it, and stamping it with a ring. See also Cicero, Pro Flacco, where he speaks of the laudatio obsignata cretâ illa Asiatica; and Plautus, Pseudolus, Scene i., where he mentions the expressam in cera ex annulo suam imaginem, etc. [Compare vol. 5. p. 466, note 133, this series.]