[986]. Maury, La Magie et L’Astrologie, passim. The Zend Avesta also denounces magic as did the later Manichaeism. See p. [342] infra.
[987]. As in Shakespeare’s Macbeth.
[988]. So Cumont, T. et M. I. pp. 45, 349, 350. He seems to rely, however, entirely on the passage in the Acta Archelai (as to which see n. 1, p. [280] infra), wherein the supposed bishop Archelaus addresses the equally imaginary Manes as “Savage priest and accomplice of Mithras!”—possibly a mere term of abuse. See Hegemonius, Acta Archelai, ed. Beeson, Leipzig, 1906, c. XL. p. 59.
[989]. Cumont, T. et M. I. p. 41. He sees in the scenes which border the Tauroctony references or parallels to the fig-leaves of Genesis, the striking of the rock by Moses, and the ascension of Elijah. In the so-called Mithraic Ritual of the Magic Papyrus of Paris, there are certain Hebrew words introduced, such as πιπι (a well-known perversion of the Tetragrammaton), σανχερωβ and σεμες ιλαμ (The “Eternal Sun”).
[990]. See the story which Josephus, Antiq. XX. cc. 2, 3, 4, tells about Izates, king of Adiabene, who wanted to turn Jew and thereby so offended his people that they called in against him Vologeses or Valkash, the first reforming Zoroastrian king and collector of the books of the Zend Avesta. Cf. Darmesteter, The Zend Avesta (Sacred Books of the East), Oxford, 1895, p. xl. Cf. Ém. de Stoop La Diffusion du Manichéisme dans l’Empire romain, Gand, 1909, p. 10.
[991]. Circa 296, A.D. See Neander, Ch. Hist. II. p. 195, where the authenticity of the decree is defended. For the provocation given to the Empire by the anti-militarism of Manes see de Stoop, op. cit. pp. 36, 37.
[992]. Al-Bîrûnî, Chronology of Ancient Nations, p. 190. The date he gives is twelve years before the accession of Ardeshîr. E. Rochat, Essai sur Mani et sa Doctrine, Genève, 1897, p. 81, examines all the different accounts and makes the date from 214 to 218 A.D.
[993]. Epiphanius, Haer. LXVI. c. 1, p. 399, Oehler; Socrates, Hist. Eccl. Bk I. c. 22; Hegemonius, Acta Archelai, c. LXIV.
[994]. Muhammed ben Ishak, commonly called En-Nadîm, in the book known as the Fihrist, translated by Flügel, Mani, seine Lehre und seine Schriften, Leipzig, 1862, pp. 83, 116, 118, 119. Cf. Rochat, op. cit. p. 75.
[995]. Al-Bîrûnî, Chronology, p. 190.