[1196]. Aug. c. Faust. Bk XXXII. c. 7.
[1197]. See Albert Dufourcq, De Manichaeismo apud Latinos, Paris, 1900, where all these apocrypha are carefully examined. The Quo vadis story appears on p. 40.
[1198]. Chavannes et Pelliot, op. cit. p. 508, and n. 1.
[1199]. Hegemonius, Acta, c. XIII. p. 22, Beeson.
[1200]. Chavannes et Pelliot, op. cit. 1ère ptie, pp. 399, 400.
[1201]. Op. cit. 1ère ptie, pp. 509, n. 5, 510, n. 2, 533, nn. 2 and 4.
[1202]. Nowhere is this curious theory, which forms the base of most Mediaeval Cabala and magic, more clearly stated. Thus the Tun-huang treatise says in describing the fashioning of the body of man by the devils (as in the Μέρος τευχῶν Σωτῆρος), “there is not a single formation of the universe (or cosmos) which they did not imitate in the carnal body” (Chavannes et Pelliot, op. cit. 1ère ptie, p. 527); and in the next page “The demon ... shut up the five natures of Light in the carnal body of which he made a little universe (microcosm).”
[1203]. Chavannes et Pelliot, op. cit. 1ère ptie, p. 514.
[1204]. Op. cit. pp. 528, 529.
[1205]. Their Chinese names are discussed by MM. Chavannes and Pelliot (op. cit. 1ère ptie, pp. 521, n. 1, 542, n. 1, 543, nn. 1, 2, and 544, n. 1), wherein are gathered nearly all that can be said about them. The learned commentators decide that their functions still remain mysterious. But see next note infra.