[1156]. This was of course the exact statement of Zervanism, which the Khuastuanift implicitly condemns. Cf. Mihr Nerses’ proclamation in 450 A.D. quoted on p. 285 supra.
[1157]. This was the name of the owner, which was Raimast Parzind in the Tun-huang text of Sir Marc Stein.
[1158]. This was the name given to the incarnate, as distinguished from the spiritual, messengers of the God of Light to man. Thus Zoroaster is always spoken of in Manichaean literature as a Burkhan, and doubtless the historical Buddha and Jesus were included in the same category. Cf. Chavannes et Pelliot, op. cit. 1ère ptie, p. 572, n. 2.
[1159]. Obviously the authors of the Khuastuanift knew nothing of the doctrine put forth by the Manichaeans in Christian lands that the First Man offered himself as a sacrifice to destroy the sons of Darkness. Cf. n. 2, p. [294] supra.
[1160]. Because by so doing the existence of the diabolic creation would be prolonged.
[1161]. The words “of the Messenger” [God] are not in Prof. von Le Coq’s version.
[1162]. Cf. Chavannes et Pelliot, op. cit. 1ère ptie, pp. 503, n. 1. On this being mentioned in a paper in the J.R.A.S. 1913, Dr F. Denison Ross said that he thought the date should be put 300 years later, J. cit. p. 81. He has since withdrawn this (J.R.A.S. 1913, pp. 434-436).
[1163]. See the luminous historical study by M. Henri Cordier, “Les Fouilles en Asie Centrale,” Journal des Savans., Paris, 1910, pp. 219 sqq., especially pp. 249, 250.
[1164]. Chavannes et Pelliot, op. cit. 1ère ptie, p. 513, n. 1. Müller, Handschriften-Reste, pp. 20, 22. Von Le Coq, J.R.A.S. 1911, p. 301.
[1165]. Ormuzd, “the whole circuit of the sky,” although he calls him, more Graecorum, Zeus, “the sun and moon, the earth, fire, water and the winds,” were “the only gods whose worship had come down to the Persians from ancient times” in the days of Herodotus. Cf. Herodotus, Bk I. c. 131.