[1126]. The image is probably his body or substance, which is of the substance of the Very Great Father. So Satan is in the Coptic Trattato gnostico of Rossi quoted in n. 2, p. [300] supra described as the ἀρχηπλάσμα, probably as being the very substance of darkness as the Very Great Father is of the Light.
[1127]. This is the conjecture of M. Cumont (Cosmog. Manich. pp. 24, 25). As he says in note 5 on the first-mentioned page, the passage as it stands is inconsistent. The Appellant and Respondent under the names of Kroshtag and Padwakhtag appear in the Khuastuanift and also in the Tun-huang treatise (pp. 521 sqq.) without the part they play in the world being immediately apparent. The former document, however (see p. [343] infra), speaks of them as being concerned in the purification of the Light. MM. Chavannes and Pelliot (op. cit. p. 521, n. 1) think it possible that they may represent the portions of the “armour” of the First Man which were not sullied by contact with matter, and compare them to the last two Amshaspands, Haurvetât and Ameretât. See also their Traité Manicheen, etc. 2me ptie, in the Journal Asiatique, XI série, t. I. (1913), p. 101. One might liken them to the Cautes and Cautopates appearing in the Mithraic monuments, as to which see [Chapter XII], p. [246] supra.
[1128]. All these subordinate deities were known to St Augustine. Cf. id. c. Faust. Bk XV. c. 6.
[1129]. Evidently Manes accepted the dictum of Valentinus quoted above ([Chap. IX], p. [104] supra), that with celestial powers it is always the female who gives the form.
[1130]. Hegemonius, Acta, c. XIII, p. 21, Beeson. Αἱ δὲ προβολαὶ πᾶσαι, ὁ Ἰησοῦς ὁ ἐν τῷ μικρῷ πλοίῳ, καὶ ἡ μήτηρ τῆς ζωῆς, καὶ οἱ δώδεκα κυβερνῆται, καὶ ἡ παρθένος τοῦ φωτὸς καὶ ὁ πρεσβύτης ὁ τρίτος ὁ ἐν τῷ μεγάλῳ πλοίῳ, καὶ τὸ ζῶν πνεῦμα καὶ τὸ τεῖχος τοῦ μεγάλου πυρὸς καὶ τὸ τεῖχος τοῦ ἀνέμου, καὶ τοῦ ἀέρος, καὶ τοῦ ὕδατος, καὶ τοῦ ἔσωθεν πυρὸς τοῦ ζῶντος πρὸς τὸν μικρὸν φωστῆρα οἰκοῦσιν, ἄχρις ἂν τὸ πῦρ κατανελώσῃ τὸν κόσμον ὅλον· ἐν ποσοῖς πότε ἔτεσιν, ὧν οὐκ ἔμαθον τὴν ποσότητα. “But all the emanations [i.e.], Jesus who is in the small ship, and the Mother of Life and the 12 pilots, and the Virgin of Light, and the Third Legate who is in the large ship, and the Living Spirit and the wall [it should be ‘guardian,’ as MM. Chavannes and Pelliot explain] of the great fire, and the guardian of the Ether, and of the air, and of the water, and of the inner living fire, abide near the lesser light until the fire has consumed the whole Cosmos. But for how many years I have not learned.” The Latin version runs: Prolationes autem omnes Jesus in modica navi, et mater vitae et duodecim gubernatores et virgo lucis et senior tertius. Unde et majori in navi vivens spiritus adhibetur, et murus ignis illius magni, et murus venti et aeris et aquae et interioris ignis vivi, quae omnia in luna habitabunt usquequo totum mundum ignis absumat; in quot autem annis numerum non didici:—which appears to be nonsense. The number of years which Turbo, who is here speaking, had not learned, is said by En Nadîm to be 1468.
[1131]. Cumont, Cosmog. Manich. pp. 58 sqq. and Appendix I.
[1132]. Chavannes et Pelliot, op. cit. (1ère ptie), p. 522, and n. 1. For the part played by him in the Chinese treatise see op. cit. p. 536, and n. 2. He is called “Mighty Srôsh” in the Turfan texts (Müller, Handschriften-Reste, p. 75).
[1133]. J. Darmesteter, The Zend Avesta, part I. (S. B. E. vol. 4, pp. 87, 99) and part II. (S. B. E. vol. 23, pp. 159-167). All the passages in which he is referred to come from the Vendidad, but he is also mentioned in the Bundahish. See West, Pahlavi Texts, part I. (S. B. E. vol. 5, p. 128).
[1134]. See n. 2 supra. M. Cumont (Cosmog. Manich. p. 34) thinks that this Messenger was added to the two triads (of Father, Mother, and Son, and the Friend of the Lights, Great Ban, and Living Spirit, respectively) in order to make up “the sacred number of seven.” But seven is a number singularly neglected by the Manichaeans, who paid the greatest reverence to five, and preferred to seven the three and the twelve. Nor do I think that there is any real parallel in Manichaeism to the Seven Amshaspands of Zoroastrianism. The actual word amshaspand is used in the Tun-huang treatise (Chavannes et Pelliot, op. cit. 1ère ptie, p. 544), but with an entirely different signification from that of archangel or divinity. It seems there to mean simply “element.” Cf. Chavannes et Pelliot, op. cit. 2me partie, p. 101.
[1135]. I can find no parallel to these powers in any other system, save that of the Pistis Sophia, where appear twelve Saviours of the Treasure-house of Light, from whom the souls of the Twelve Apostles of Jesus were said to be drawn. If, therefore, they are not the signs of the Zodiac, they may be an invention of the Manichaeans to accord with the magistri or highest order of their Church (see p. [330] infra).