[1086]. That is to say, the particular world of light, whether Gentleness, Knowledge, Intelligence, Discretion, or Discernment, from which the soul descended. As the “armour” of the First Man, from which the souls of men are formed, was made with the aid of these five worlds, it is reasonable to suppose that one or other predominates in the soul of everyone. Hence probably the degree in the Manichaean hierarchy to which any hearer might attain was thought to be decided for him before his birth, and governed his destination after death. Thus it is said in the Pistis Sophia: “Those who have received exalted mysteries shall be in exalted places, and those who have received humble mysteries in humble places in the light of my kingdom.” Cf. Chavannes et Pelliot, op. cit. 1ère partie, p. 533, n. 1 and St Augustine as there quoted.
[1087]. The words given in the text are almost verbatim from En Nadîm. See Kessler, op. cit. pp. 398-399; Flügel, op. cit. p. 100.
[1088]. One of the 21 Nasks of the Sassanian Avesta.
[1089]. Söderblom, op. cit. p. 83.
[1090]. Op. cit. pp. 89 sqq.
[1091]. See the Orphic belief about the uninitiated being plunged in mud, Vol. I. chap. IV. p. 131 supra.
[1092]. Kessler, op. cit. pp. 399-400; Flügel, pp. 100-101.
[1093]. This is, I think, the only construction to be put on the words of the Acta: τῆς δὲ ψυχῆς ἐστι τὰ ὀνόματα ταῦτα, νοῦς, ἔννοια, φρόνησις, ἐνθύμησις, λογισμός. Hegemonius, Acta, c. X., p. 15, Beeson. For the Mahommedan tradition, see En Nadîm in Flügel, op. cit. p. 95. The whole question of the organization of the Manichaean Church is elaborately discussed by Flügel in n. 225 on this passage, op. cit. pp. 293-299.
[1094]. Kessler, op. cit. p. 398; Flügel, op. cit. pp. 94, 95.
[1095]. This is perhaps the first instance in antiquity of the Gospel of Work. That these virtues of the believer are made five in number, so as to accord with the five worlds of light, needs no demonstration.