[1136]. Cumont, Cosmog. Manich. p. 36.
[1137]. Pognon, op. cit. pp. 189, 190. He says it was the Messenger (or Srôsh) who ordered the Great Ban to create a new world. M. Kugener, however (Cumont, Cosmog. Manich. p. 37, n. 4), says that the passage can be read as in the text, and this avoids the improbability of the younger power or Third Legate giving orders to one of the “second creation.” The three wheels, fire, water, and earth, may possibly have been conceived as surrounding the earth, as with the Ophites of the Diagram. Cf. [Chap. VIII], n. 3, p. [74] supra.
[1138]. I read this, perhaps wrongly, thus instead of Five Trees as does Pognon (op. cit. p. 191). The five kinds of trees are often referred to in the Tun-huang treatise and in the Khuastuanift.
[1139]. This Saclas, who appears many times in Greek heresiology with his wife Nebrod, called in the text Namraël (for references, see Cumont, Cosmog. Manich. p. 73, and notes 3, 4, and 5), was known to Hippolytus, who uses both names in his description of the tenets of the Peratae, a name which may be equivalent to that of the Medes. See Hipp. Philosoph. Bk V. c. 14, pp. 194, 195, Cruice.
[1140]. Chavannes et Pelliot, op. cit. 1ère ptie, p. 566, and n. 3.
[1141]. Hegemonius, Acta, c. XI. p. 18, Beeson.
[1142]. Augustine, de Haeresibus, c. 46, p. 210, Oehler. See also Chavannes et Pelliot, op. cit. 1ère ptie, p. 569, and n. 2; p. 572, and nn. 2, 3; and p. 581, and n. 4. MM. Chavannes and Pelliot discuss the question of the organization of the Manichaean Church in the second part of their memoir. See op. cit. 2me ptie, pp. 193, 196 and n. 2. They also give a dissertation on the common life of the Elect. It remains to be seen whether this was anything more than a copy of the monastic institutions of the Buddhists. For obvious reasons, such an organization was not adopted in lands where they had outwardly to conform to other religions.
[1143]. So Professor Harnack and Mr Conybeare in the Encyc. Brit. (XIth ed.), vol. XVII. p. 576, s.v. Manichaeism.
[1144]. “Beatus pater” is the name given to the Tertius legatus by Evodius, de recta fide, passim.
[1145]. Augustine, c. Faust. Bk XV. c. 5.