[1116]. Cumont, Cosmog. Manich. p. 106. It seems probable that the Kashgar in question is the country in Chinese Turkestan still called by that name. M. Pelliot, however, will have none of this and insists that Bar Khôni’s Kashgar was Al Wasit near Bagdad. For the controversy, see J.R.A.S. 1913, pp. 434 sqq., 696 sqq. and 1914, pp. 421-427.
[1117]. Cumont, Cosmog. Manich. p. 1, n. 2, and authorities there quoted.
[1118]. Ἀναθεματίζω πάντας οὓς ὁ Μάνης ἀνέπλασε θεοὺς, ἤτοι τὸν τετραπρόσωπον Πατέρα τοῦ Μεγέθους καὶ τὸν λεγόμενον Πρῶτον Ἄνθρωπον ... καὶ τὸν ὀνομαζόμενον Παρθένον τοῦ φωτὸς κ.τ.λ. “I anathematize all those whom Manes lyingly makes gods, to wit, the Father of Greatness in four Persons, and the so-called First Man ... and the famous Virgin of Light,” etc., Kessler, op. cit. p. 403. His quotation of the Formula is from the works of the Apostolic Fathers edited by Cotelerius in 1724 (Amsterdam). It seems to have been administered to converts from Manichaeism to Catholicism down to a very late date. See Beausobre, Hist. du Manichéisme, t. I. pp. 66-67.
[1119]. Pognon, op. cit. p. 184. Cumont, Cosmog. Manich. pp. 9, 10, would substitute Reason for Knowledge and Will for Feeling. The Greek names as given in the Acta (Hegemonius, op. cit. c. X. p. 15, Beeson) are νοῦς, ἔννοια, φρόνησις, ἐνθύμησις, λογισμός which the Latin translator makes into mens, sensus, prudentia, intellectus, cogitatio. The first of these may pass as correct, since Nous appears as the first emanation of the Highest God in all the systems which preceded that of Manes and from which he is likely to have copied. Of the rest, it can only be said that they are the translations by scribes of Syriac or Mandaite words which were ill calculated to express metaphysical abstractions, and that their copyists were seldom well acquainted with the etymology of any of the three languages. Hence they generally made use of what they thought were the corresponding expressions in the works of great heresiologists like Irenaeus and Hippolytus without troubling themselves much as to their appropriateness. In the passage from the Acta above quoted, the five qualities named are said to be the “names of the soul,” which is explained by what is said later (op. cit. c. X. p. 17, Beeson) that “the air (ἀήρ) is the soul of men and beasts and birds and fish and creeping things.” En Nadîm (Kessler, op. cit. p. 387; Flügel, p. 86), as has been said on p. [291] supra, gives the “members of the air” as Gentleness, Knowledge, Intelligence, Discretion and Discernment, which are the same as those which he has just attributed to the King of the Paradise of Light. St Augustine (c. Faust. Bk XX. c. 15) says in like manner that the Manichaeans thought their souls “members of God,” which seems to refer to the same belief. Bar Khôni (Pognon, op. cit. p. 186), as has been said, not only assigns the five dwellings of Intelligence, Knowledge, Thought, Reflexion and Feeling to the Living Spirit, but makes him draw his five sons from them, and M. Cumont (Cosmog. Manich. p. 10, n. 3) quotes the Acta Thomae as saying that the Third Legate or Srôsh is “the Legate of the five members, Nous, Ennoia, Phronesis, Enthymesis and Logismos.” From all which we may gather that the Supreme God of Light and his “Second” and “Third” creations were each alike thought to have the same five dwellings or hypostases consisting of abstract qualities, although the exact significance of the names given to them for the present escapes us.
[1120]. This is the usual Oriental and Semitic figure of speech which leads Arabs at the present day to nickname any European with a large beard “the Father of Hair,” and makes the Sphinx of Ghizeh the “Father of Terrors.” In the same way, the Mother of Life means doubtless the Very Great Life or Source of Life.
[1121]. Cumont, Cosmog. Manich. p. 15.
[1122]. See the Khuastuanift, pp. [335], [342] infra, and the Tun-huang treatise (Chavannes et Pelliot, op. cit. p. 513, and n. 1). Cf. also Müller, Handschriften-Reste, p. 102.
[1123]. She cannot possibly be the Virgin of Light, as in the Acta she is said to retire at the Ecpyrosis into the Moon-ship along with that personage. See Hegemonius, op. cit. c. XIII. p. 21, Beeson. The name “Virgin of Light” also appears in the Turfan texts as an epithet of Jesus, if the words are not wrongly translated. See Müller, Handschriften-Reste, pp. 75, 77. The name Nahnaha given her by En Nadîm has been referred to in n. 2, p. [300] supra.
[1124]. Probably Mithras, who is in the Vedas and elsewhere called “Mithra the Friend.” Mithras is invoked under his own name in the Turfan texts (Müller, Handschriften-Reste, p. 77), but the fragment is too mutilated to be able to deduce from it his place in the pantheon.
[1125]. This name, to be found nowhere but in Bar Khôni, cannot be explained. Pognon says it may be written the Great Laban, which gets us no nearer to its meaning.