MANICHAEISM . Towards the See also:

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

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

• MANES

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

The successor of Shapur, See also:

• HORMIZD, or HORMIZDAS

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)

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

• GOD

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

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)

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)

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

See also:

• SUNDAY

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 ")

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

• SIMPLE

The See also:

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

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)

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)

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)

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)

There is a mention of See also:

• MARCION

This is also true of the ethics and the asceticism of the two systems. There is not a single point in Manichaeism which demands for its explanation an See also:

• APPEAL

Originally furnished from fragments of various religions, it could increase or diminish this See also:

• POSSESSION
• POSSESSION (Lat. possessio, possidere, to possess)

3 recounts his interview with King Shapur I. The Gospel of See also:

• PETER
• PETER (Lat. Petrus from Gr. irfpos, a rock, Ital. Pietro, Piero, Pier, Fr. Pierre, Span. Pedro, Ger. Peter, Russ. Petr)
• PETER (PEDRO)
• PETER, EPISTLES OF
• PETER, ST

See also:

• MULLER, FERDINAND VON, BARON (1825–1896)
• MULLER, FRIEDRICH (1749-1825)
• MULLER, GEORGE (1805-1898)
• MULLER, JOHANNES PETER (18o1-1858)
• MULLER, JOHANNES VON (1752-1809)
• MULLER, JULIUS (18oi-1878)
• MULLER, KARL OTFRIED (1797-1840)
• MULLER, LUCIAN (1836-1898)
• MULLER, WILHELM (1794-1827)
• MULLER, WILLIAM JAMES (1812-1845)

The religion which had proceeded from the historical Jesus he repudiated together with its founder, and Catholicism as well as Judaism he looked upon as a religion of the devil. But he distinguished between the Jesus of darkness and the Jesus of light who had lived and acted contemporaneously with the former. This distinction agrees with that shade by the gnostic See also:

• BASILIDES

Towards the close of the loth century, at the time the Fihirst was written, the Manichaeans in Mesopotamia and Persia had already been in large measure ousted from the towns, and had withdrawn to the villages. But in Turkestan, and as far as the Chinese frontier, there existed numerous Manichaean communities and even whole tribes that had adopted the name of Mani. Probably it was the great migrations of the Mongolian race that first put an end to Manichaeism in Central See also:

• ASIA

In its rejection of this doctrine Manichaeism agreed with Neo-Platonism; but, while the latter, notwithstanding all its attempts to conform itself to Christianity, could find no formula by which to inaugurate within its own limits the special veneration of Christ, the Western Manichaeans succeeded in giving their teaching a Christian tinge. The only part of the Manichaean mythology that became popular was the crude, physical dualism. The barbaric elements were judiciously screened from view as a " mystery "; they were, indeed, here•and there explicitly disavowed even by the initiated. The farther Manichaeism advanced into the West the more Christian and philosophic did it become. In See also:

• SYRIA

It also made its way into the life of the See also:

• PEOPLE

They must be named first, because ancient Manichaean writings have been used in their construction. At the head of all stands En-Nedim, Fihrist (c. 980), ed. by See also:

• FLUGEL, GUSTAV LEBERECHT (1802-1870)
• FLUGEL, JOHANN GOTTFRIED (1788-1855)

375 seq.), who wrote in the 5th century against Marcion and Mani; and the Alexandrian See also:

• PATRIARCH (M.E. and O. Fr. patriarche, Lat. patriarcha, Gr. aarpuipxtis, from srarptu., clan, and apxil, rule)

31). It was the Ada Archelai, however, that became the principal source on the subject of Manichaeism for Greek and Roman writers. These Acta are not indeed what they give themselves out for, viz. an account of a disputation held between Mani and the bishop Archelaus of Cascar, rn Mesopotamia; but they nevertheless contain much that is See also:

• TRUST

See also:

• ARCH
• ARCH, JOSEPH (1826– )

179 Biblioth.). The struggle with the Paulicians and the Bogomiles, who were often simply identified with the Manichaeans, again directed attention to the latter. In the West the works of Augustine are the great repertory for information on the subject of Manichaeism (Contra epistolam Manichaei, quam vocant fundamenti ; Contra Faustum Manichaeum; Contra Fortunatum; Contra Adimantum; Contra Secundinum; De actis cum Felice Manichaeo; De penesi c. Manichaeos; De natura See also:

• BONI (Bone)