[1016]. Rhys Davids, Buddhist India, 1903, p. 318, says that after 300 A.D. Buddhism was everywhere in decay in India.
[1017]. Rochat, op. cit. p. 58.
[1018]. Darmesteter, Zend Avesta, pp. xl, xli.
[1019]. Op. cit. pp. xlvii sqq.
[1020]. Al-Bîrûnî, Chron. p. 192.
[1021]. Elisaeus Vartabed in Langlois’ Collection des Hist. de l’Arménie, Paris, 1868, t. II. p. 190. The story is repeated almost word for word by Eznig of Goghp, ibid. p. 875. Cf. Neander, Ch. Hist. II. p. 171.
[1022]. Rochat, op. cit., following Kessler, shows, it seems, conclusively, that this is another name for Manes’ father, Fatak or Patecius.
[1023]. She was a courtezan at Hypselis in the Thebaid according to Epiphanius, Haer. LXVI. c. 11, p. 400, Oehler. As Baur, Die Manichäische Religionssystem, Tübingen, 1831, p. 468 sqq. has pointed out, this is probably an imitation of the story told about Simon Magus and his Helena (see Chap. VI supra). It seems to have arisen as an embroidery, quite in Epiphanius’ manner, upon the story in the Acta, that Scythianus married a captive from the Upper Thebaid (Hegemonius, op. cit. c. LXII. p. 90, Beeson).
[1024]. Many guesses have been made as to the allusions concealed under these names, as to which see Rochat, op. cit. pp. 64-73. Neander (Ch. Hist. II. p. 16) quotes from Ritter the suggestion that Terebinthus may come from an epithet of Buddha, Tere-hintu “Lord of the Hindus.” One wonders whether it might not have been as fitly given to a Jewish slave sold at the Fair of the Terebinth with which Hadrian closed his war of extermination.
[1025]. These four books may have been intended for the Shapurakhan, the Treasure, the Gospel and the Capitularies, which Al-Bîrûnî, Chron. p. 171, attributes to Mani. Cf. Epiphanius, Haer. LXVI. c. 2, p. 402, Oehler, and the Scholia of Théodore bar Khôni in Pognon, Inscriptions Mandaïtes des Coupes de Khouabir, pp. 182, 183.