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• named Terebinthus, became a disciple of that Scythian: he travelled into the country of Baby-• lonia, which is inhabited by the Persians, where he told a great many strange stories of himself;as that he was born of a virgin, and brought up in the mountains: afterwards he wrote four books, one of which was entitled, Of Mysteries, another The Gospel, a third The Treasure, and the • fourth Heads, [or Chapters.] While he was performing some of his pretended sacred rites he' was thrown down by a spirit and died. The woman at whose house he dwelled buried him: she, coming to the possession of his money, bought a boy seven years of age, named Cubricus; * this boy she made free, and gave him a good education. Some time after this she died, • leaving the boy all the estate she had by Terebinthus, and the books he had written, according

to the instructions received from Scythian. Cubricus now free, and thus enriched, went into • Persia; where he changed his name, calling himself Manes; there he distributed among his • seduced followers the books of Buddas, or Terebinthus, as his own. The contents of these • books are in expression Christian, in sentiment heathenish; for the impious Manichee directs

the worship of many gods, and teaches that the sun ought to be adored: he likewise introduces • fate, and destroys man's free-will. He openly teaches transmigration ; following herein the * sentiment of Empedocles, Pythagoras, and the Egyptians. He denies that Christ had real • flesh, making him a mere phantom. He rejects the law and the prophets, and calls himself the • Paraclete: all which things are contrary to the sense of the orthodox church. Moreover, in • his epistles he had the presumption to style himself apostle: at length he met with the deserved . punishment of such an impostor upon this occasion. The son of the king of Persia happened • to fall sick; the father, as the saying is, left no stone unturned, being extremely desirous to: o save his son's life: having heard of Manichee,' and supposing the strange things he had heard • of him to be true, he sends for him as an apostle, hoping that by him he might save his son: « when he was come he pretended to undertake the cure of the king's son. But when the king

saw that his son died in his hands, he shut him up in prison, intending to put him to death; but he made his escape and came into Mesopotamia. "The king of Persia hearing that he was

in those parts, sent after him, got him apprehended, and flayed him alive: after which his skin: · was filled with chaff and hung up at the gate of the city. This account is no forgery of ours;

it is collected out of the book of Archelaus, bishop of Caschar, a city in Mesopotamia, which • we have met with and read: for Archelaus himself says he had disputed with him in person ; . and he there relates the several particulars which I have just written concerning him.?

Thus I have given the history of Mani, and his principles in the words of this ancient writer, which will serve for a text to be commented upon. Once I was somewhat desirous to set before my readers in this place St. Augustine's article of the Manichees in his book Of Heresies; but it is too abstruse and dogmatical; therefore I thought this historical account preferable. There is another reason which discouraged the design of translating Augustine, and may be soon perceived. by those who look into him: but though. I do not here, nor any where else, translate that article of Augustine entire, I shall make good use of it, and frequently quote it..

In this passage of Socrates we see a proof of the truth of Beausobre's observation, that from the book called The Acts of Archelaus, the ancient Christian writers took the history of Mani,, and of the origin of Manichæism, which they have given us. Cyril of Jerusalem, Épiphanius,

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a Named Cubricus.] He is generally so called. Cyril and b. When that widow. died; Cubricus is said to have been Epiphanius write the name Kospiros, as well as Socrates. twelve years of age. Quique cum duodecim annorum esset: But in the Acts of Archelaüs his name is written Corbicius. effectus, anus illa diem obiit, &c. ap. Arch. c. 53, p. 97. Quæ cum sola esset, habere aliquem ad ministerium voluit, et • Και ειμαρμενην εισαγει, και το εφ' ημιν αναιρει. Socr. ib.. comparavit sibi puerum annorum ferme septem, Corbicium p. 56, A. nomine, quem statim manumisit, ac literis erudivit. Act. « Και τον Χριςον εν σαρκι γεγονεναι ου βαλεται, φαντασμα: Arch. c. 53, p. 97. In the Historia Haereseos Manichæorum, αυτον λεγων ειναι και νομον και προφητας αθετει· και εαυτον . published by Pfaff, at the end of Lactantii Epitome, p. 183, ονομαζει παρακλητον. ib. p. 56, Β. the name is a little different. - -Puerum sibi pro senectutis Εν δε ταις επιςολαις και αποσoλoν εαυτoν ονομαζειν ετολ.: solatio comparavit, nomine Curbitius, quem et literis non uncey, ibid. mediocribus erudivit. In former editions of Augustine, Mani's μαθιων τε περι τε Μανιχαια, και τας τερατειας αυτ8 νομισας first name is said to have been Urbicus. But in the Benedictine, ειναι αληθεις, ως απoσoλον μεταπεμπεται, πιςευσας δι' αυτον edition that paragraph, at the beginning of Augustine's article owSyreobab Toy vior' ó de. Tapayeyouevos ŅETA TPETITA58: of the Manichees, [De Ηer.c. 46] is left

out upon the authority σχηματος εγχειριζεται τον τε βασιλεως υιον και δε βασιλεύς, of manuscripts. Beausobre says, none of these names have an έωρακως ότι ο παις εν ταις χερσιν ετεθνηκει, κ. λ. ib. p. 56, C.. Oriental air. And he suspects that the right name is Carcu-- & Beaus. Hist. de Manich. p. 6. T. i. bius. See Beaus. T. i. p. 67.

Socrates, the Greeks in general, have all drawn from this source; as is acknowledged too by
Petavius and Tillemont.

We have seen the account which Socrates gives of the death of Mani, taken from the forementioned book: but Socrates flourishes when he says that the king of Persia having heard of • the strange things said to be done by Mani, and believing them to be true, sent for him as an

apostle. There is nothing like this in Archelaus, whose words I transcribe at the bottom of

the page.

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That Mani was put to death needs not to be contested. It is mentioned by . Alexander of Lycopolis: the memory of it was celebrated by his followers in an annual festivity, observed by them with a good deal of pomp and splendour: and, as' Beausobre says, it is not impossible • but the death of the young prince may have brought upon him the displeasure of the king: but • it is certain that the eastern writers do ascribe this disgrace to his opinions in religion; and, if * I may say it, to his Christianity, which seems to be better proved.'

Indeed the author of the dispute seems himself to have been aware of something of this kind; for he says that Mani, whilst in prison, sent out his disciples to spread abroad his opinions. The king being informed of this, sends orders for putting him to death; but as he says,

Mani bribing his keepers with a large sum of money, got out of prison, and thus escaped for the present.

Beausobre has a large number of exceptions to the history of Mani in the Acts of Archelaus's' Dispute, to whom I refer the reader. I shall put down here some observations which I have myself made in reading those Acts.

Mani was a Persian: but the writer of the dispute seems little acquainted with Persian affairs. He supposeth that Probus was the Roman emperor at the time in which he placeth the conference; but the king of Persia, so often mentioned by that title, is never named. Some may be apt to suspect he did not certainly know who was king of Persia when Probus was emperor, and therefore feared to put down any name, lest it would be a mistake, which might afterwards be detected and exposed: then the history of Mani is here related, as if the whole course of his affairs happened under one prince only; whereas learned moderns are now clearly of opinion that “ those transactions were in the time of three or four reigns of several kings of Persia. Moreover, this writer supposeth, that Mani, or his teachers and predecessors, learned the doctrine of two natures, or two principles, from Empedocles, and other Greeks; whereas it is much more likely that he had it from the ' Persians.

There are many improbabilities in the historical part of that dispute. Mani is said to have been imprisoned; but, if the king of Persia had been displeased with him on account of the death of his son, I think he would not have put him to prison, but would have put him to death presently.

a Ex hac Archelai relatione cæteri deinceps hauserunt parat. Quo Manes agnito, admonitus in somnis, elapsus de omnes, qui hæretici istius historiam et dogmata scriptis tradi- carcere, in fugam versus est, auro plurimo custodibus corruptis," derunt. Petav. Animadv. ad Epiph. p. 289.

et mansit in castello Arabionis. Arch. c. 59, p. 69. • Les petites différences, qui se recontrent entr'eux, (savoir Sharistani in libro de Religionibus Orientis de eo refert: Epiphane, Cyrille, Socrate) n'empêchent pas qu'on ne voye Mani apparuit tempore Shabur filii Ardeshir, et occidit eum, qu'ils ont tous puisé dans la même source. Tillem. Mem. Éc. Behram filius Hormuz, Filii Shabur. Hyde de Relig. V. T. 4, p. 2, Art. 12, p. 794.

Pers. cap. 21, p. 282, Conf, Herbelot Bib. Orient V. Mani. Cum ergo illi essent profecti, regis filius ægritudine quâdam Mais voici une ignorance, une erreur, qu'on ne sauroit arreptus est, quem rex curari desiderans, edictum proposuit in

C'est d'avoir mis sous un même règne le cours vità, [f. invitans) si quis eum curare possit, accipere præmium, entier d'une affaire, qui commença sous l'ayeul, ou le bisayeul, multo proposito. Tumisiepræsentiam suam Manesexhibet, et qui ne s'acheva que sous le petit-fils, ou l'arriere-petit-fils. dicens se esse puerum curaturum, quæ cum audisset rex, susce- Beaus. T. i. pit eum cum obsequio, ac libenter habuit. Verum- mortuus Car Sapor, qui régnoit depuis 240, ou 241, mourut vers est puer in manibus ejus,vel potius extinctus. Arch.c.53,p.98. 271. Hormisdas son fils en 272, et Vararane fils d'Hormisdas

-συρρατευσαι τε Σαπωρω τω Περση προσκρεσαντα δε en 276. Ainsi ce sera Vararane II. fils de celuici, qui aura fait TI TOTŲ Atiawasyal, . Alex. Lyc. p. 4. in.

mourir Manichée en 277, ou 278. Till: Mem. Ec. les Manicum vestrum bema, id est, diem quo Manichæus oc-' chéens Art. vii. in fin. cisus est, quinque gradibus instructó tribunali et pretiosis linteis i Græcis Budda Empedoclis opinionem amplexus dicitur, adornato, magnis honoribus prosequamini. Aug. contr.' duo rerum pugnantia inter se principia statuentis. — Verum Ep. Fund. c. 8. f B. ib. p. 82, 85, 86.



p. 128.


rectius a Persarum magis accepisse videtur. Hyde ib. p. 285. d. His ergo tam scelerate compositis, mittit et discipulos -Veruin rectius a Persis, seu Persarum magis, id accepisse suos prædicaturos intrepide fictos simulatosque errores, et videtur, gui αγαθον δαιμονα, και κακον δαιμονα, novas, falsasque voces annuntiaturos per loca singula. Quod bant, ut est apud Laërtium in Proæmio, &c. Toll. Insigne cum rex Persarum cognovisset, dignis eum suppliciis subdere Ital. p. 126, in not.


Supposing Mani to have been imprisoned by the king of Persia, it is not easy to conceive how he could escape, and get to Caschar, or Cárchar, said to be a city in the Roman Mesopótamia.

The writer of the Dispute says, in that city lived a Christian, of great note for wealth and liberality: Mani in Persia heard of his fame, and was very desirous, as is related, to make a convert of him, hoping he might by him gain the whole province; but not chusing to come to him without some previous notice, he deputes one of his disciples, by name Turbo, whom he sends with a letter to that eminent Christian: this letter is fully inscribed: • Manicheeb to Marcellus.' But could that be safely or prudently done by a man who had escaped out of prison, and every where sought by his sovereign;

The messenger who carries back an answer from Marcellus, finds Mani in a castle named + Arabion, a Persian fortress, as it seems, upon the frontier: Mani thereupon comes in great haste to Marcellus at Caschar; and he has in his company two-and-twenty, or, in another copy, twelve young men and virgins; that is, so many men who professed virginal chastity; and he is himself dressed very politely after the Persian manner. How can it be thought that a person under his prince's displeasure should travel with such attendants ?

Moreover, when the disputations in the Roman part of Mesopotamia were over, and he wasdisagreeable to the people of Caschar and Diodoris, where the conferences were held, he 5 returns to Arabion, where he is taken up by the king's soldiers : but would any man of common sense act in this manner, who was liable to capital punishment for such an offence as is here supposed?

It it also remarkable that Mani's letter to Marcellus brought by Turbo, begins in this manner: Manichee - apostle of Jesus Christ, and all the saints and virgins with me, send peace • to Marcellus.'

Upon all which therefore I again observe, that Mani is said to have been imprisoned on account of the death of the king of Persia's son: but all the following particulars of his history represent him not a prisoner, but at full liberty; for ' his three chief disciples, who had been sent out into several parts, return to him, and find him in prison, as is pretended: from thence he sends them out again, and they return: after which they are again sent abroad by him to propagate his principles. Soon after this he sends the beforementioned letter to Marcellus by Turbo: which was, as already observed, fully inscribed; and divers people his followers, called saints, join with him in the wish of peace: to this letter he receives an answer from Marcellus, whose messenger has no directions of privacy, nor apprehensions of danger from carrying and delivering a letter to Mani: soon after this he comes to Marcellus with a numerous attendance, and is himself properly and richly habited like a Persian high priest or bishop. Was this man a prisoner? Are these things marks of chains and confinement? Finally, when the disputes in Mesopotamia are over, Mani returns to Arabion, a Persian fortress: that is, he makes the best of his way back again to Persia; which shews that before he made the excursion into Mesopotamia (if ever he made any) he was at full liberty: for he leaves the angry and offended Christians in Roman Mesopotamia, and returns to Persia, his own country, as a place of safety. Since, therefore, we are well assured that Mani was put to death, we may reckon it probable, that in some short time after his return home, he fell under his prince's displeasure, and was condemned by him for some cause or other: nor does any cause of offence appear more likely than his zeal in propagating some speculative opinions. **Arch. c. 4, p. 5. D Arch. p. 6, cap. 5.

portabat sub sinistra ala. Crura etiam braccis obtexerat colore, Marcellus vero, accito uno ex pueris suis, Callisto nomine, diverso, quarum una rufa, alia velut prasini coloris erat. Yule præcipit proficisci, qui nihil moratus, illico proficiscitur; et tus vero, ut senis Persæ artificis, et bellorum ducis videbatur. post triduum pervenit ad Manem, quem in castello quo- Arch. c. 12, p. 23. dam Arabionis reperit, atque epistolam tradidit. Arch. c. 6, M. de Tillemont a pris ces vierges pour des filles. Je ne p. 9.

sai si ceux de ses disciples, qui l'accompagnoient, étoient de Concerning Arabion see Tillem. as before, art. 8, at the jeunes hommes; mais je suis bien assuré qu' il n'y avoit point end.

de jeunes filles avec eux.--- -Ces vierges et ces saints sont les • Eadem autem ipsâ die adventavit Manes, adducens secum mêmes personnes. Aussi trouve-t-on dans un endroit de la juvenes et virgines electos ad viginti duo simul et primo

et primo version Latine virgines electos, ce qui înarque que ce sont des -ad Marcellum ingreditur salutandum. Quo ille viso ad- hommes. Beaus. T. i. p. 93. miratus est primo habitûs indumenta. Habebat enim calcea- : Sed ille vias, quibus venerat, repetens, transito fluvio ad menti genus, quod quadrisole vulgo appellari solet; pallium au- Arabionis castellum rediit, ubi postea comprehensus, oblatus tem varium, tamquam ærina specie; in manu vero validissimum est regi. Arch. c. 45,


100. h Ap. Arch, c. 5, p. 6. baculum tenebat ex ligno ebenino. Babylonium vero librum For the several following particulars see Arch, c, 53, 54..


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The history of Turbo is likewise improbable: this man was a disciple of Mani, and had been instructed by Addas, one of Mani's chief disciples: nor is it reasonable to think that a man

should be employed in such an affair who might not be confided in: but, having delivered his master's letter into the hands of Marcellus, when he is desired to go back with an answer, he excuseth himself; and a servant of Marcellus having been dispatched with the answer, Turbo presently gives Marcellus and Archelaus, bishops of that city, an odious, and perhaps false account, of Mani's doctrine.

Archelaus likewise, at the end of the disputes, appears to have with him one · Sisinnius, who supposed to give him particular information concerning Mani: but Sisinnius, according to Photius, and · Peter of Sicily, was a chief disciple of Mani, and sat in the chair after him as his 2 successor. However, whether those authors are to be relied upon as to that particular or not, it is not reasonable to think that Archelaus, a catholic bishop of the Roman Mesopotamia, should have with him at one and the same time two disciples and intimates of Mani, and both deserters.

Sisinnius is a Greek name: I should be glad to know more of him: if ever there was a Manichee of this name, it might perhaps afford some light for clearing up the time of this piece which we have been examining.

3. Valesius, in his notes upon Socrates, transcribes a passage out of a letter of Libanius to Priscian, president of Palestine: which letter he supposeth to relate to the Manichees in that province, though they are not named: • These men worship the sun, but without bloody sacri

fices, and honour him as a deity in a secondary sense only. They pinch their belly to a great • degree, and look upon the day of their death as the day of their deliverance. They are in many

places of the world, but every where a few only: they injure no man, but some there are who give them trouble.'

II. That suits the Manichees; they were in many places, but no where numerous. That they were in many parts of the world may be concluded from the many book's published against them. Fabricius s has a catalogue of ancient authors, who have mentioned the Manichees, or written against them, amounting to more than forty in number; and yet that catalogue might be greatly enlarged.

Epiphanius, in his article of the Manichees, written about the year 376, speaking of authors who had written against them, nameth Eusebius of Cæsarea, Eusebius of Emesa, Serapion of Thmuis, Athanasius of Alexandria, George of Laodicea, Apollinarius of the same place and "Titus of Bostra; and he says there were other authors besides these who had written against them.

1. Photius, giving an account of Heraclean, bishop of Chalcedon, whose works he much commends, (whose time however is not now certainly known) says, that, speaking of others who had opposed the same sect before him, he names' Hegemonius, who wrote the disputations of Archelaus with Mani; Titus, George of Laodicea, Serapion of Thmuis, and Diodorus, whose work against the Manichees consisted of five-and-twenty books: this work of Diodorus of Tarsus is in Ebedjesu's * Catalogue, and therefore must have been translated into Syriac. And Photius in his own work against the Manichees, or Paulicians, mentions? Cyril bishop of Jerusalem, Epiphanius, Titus of Bostra, Serapion of Thmuis, Alexander of Lycopolis, the iwenty books of Heraclean bishop of Chalcedon, upon whom he again bestows great commendations: but we have now nothing of that work remaining beside the extracts made by Photius.

2. The piece of Alexander just mentioned, written in Greek, who was of Lycus, a city of

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* Accitum unum ex discipulis, Turbonem nomine, qui per avadegauevos. Phot. contr. Manich, l. i. c. 14, p. 59. Addam fuerat instructus, traditâ epistolà, abire jubet, ac per- e Sisinnius, qui Maneti successit. Pet. Sic. Hist. Manich. ferre Marcello. Arch. c. 4 p. 5.

ap. B. Patr. T. 6, p. 758. A. o Vid. Arch. c. 6, 7, et seqq. p. 9, &c.

1 Οι τον ήλιον ετοι θεραπευοντες ανευ αίματος, και τιμωντες c Sed nunc paucissime dicere volentem deprecor, ut cum θεον προσηγορια δευτερα, και την γαςερα κολαζοντες, και εν silentio audiatis, ut agnoscatis, qui sit, et unde, et qualis sit XEPOEL 7018plexoi ony Tys TEREUTYS quepav. Ioada X8 LEY ELE! iste, qui advenit ; sicut Sisinnius quidam, unus ex comitibus της γης, πανταχο δε ολιγοι και αδικεσι μεν έδενα, λυπενται δε ejus indicavit mihi, quem etiam ad testimonium eorum, quæ

υπ' ενιων.

Annot. in Socr. 1. i. c. 22, p. 13. à me dicentur, si placet, vocâre paratus sum. Sed ne ipse

8 Bib. Gr. T. V. p. 289-293. quidem dicere recusavit eadem quæ nos dicimus, præsente

h Hær. 66, n. 21, P

638. i Cod. 85, p. 204. Mane. · Credidit enim doctrinæ nostræ supradictus, sicut k Vid. Assem. Bib. Or. T. 3, P. i.

p. 29. et apud me alius Turbo nomine. Arch. c. 51, p. 94.

Ph. contr. Manich. 1. i.


xi. «Σισιννιος, ο και το αξιωμα αυτ8 της δυσσεβες διδασκαλιας

Thebais in Egypt, is still in being. Fabricius supposeth that he was at first a heather and Manichee, afterwards a catholic Christian. Cave thinks he was originally a heathen, next a Manichee, in the end a catholic: he says that he is a very ancient writer, probably of the fourth century. Photius, as before cited, calls him - archbishop of Cyropolis: but Beausobre argues that he was a mere heathen or pagan philosopher, as he calls him. Tillemont likewise says, that by his book he appears to have been a pagan philosopher, who, observing that some of • his fellow disciples embraced the opinion of the Manichees, wrote this piece to confute it by

natural and philosophical reasons. He speaks with some respect of Jesus Christ, and prefers • the doctrine of the churches (they are his own words) to that of Mani: but it may be perceived • by those very places that he is by no means a Christian.' 'I do not chuse to enter at present into any debate about the character of this writer: the reader, if he pleaseth, may consult the work itself, and the modern, authors to whom I have referred: I shall.only say that the Manichees were Christians. If ever Alexander was a Manichee he must have been a Christian at that time; what he was afterwards, when he wrote against them, is another question.

3. I do not think it needful to say any thing here particularly of Augustine, whose books however against the Manichees are numerous and still extant, and will be of great use to us, as will appear hereafter. Cassiodorus commends Augustine's writings & against the Manichees, as if they were superior to what he had written against other heretics.

4. But there are two catholic writers against the Manichees, Serapion and Titus, of whom I shall here give a distinct account. Their books against the Manichees being their only remaining works, I shall write their history in this place, and observe their testimony to the books of the New Testament.

Serapion mentioned by - Epiphanius and · Heraclean among authors who before them had written against the Manichees, is placed by Jerom in his Catalogue of Ecclesiastical Writers; where he speaks of him to this purpose: Serapion,

Serapion, * bishop of Thmuis, 'who for his great capa! city was called Scholasticus, and was much esteemed by the monk Antonius, published an ex. • cellent book against the Manichees, another upon the Titles of the Psalms, and useful epistles * to divers persons; and under the emperor Constantius he was famous as a confessor.'

Cave 'speaks of Serapion at the year 347, about which time he is supposed to have been made bishop of Thmuis by Athanasius. Basnage, editor of Serapion's " book against the Manichees, placeth him at 340; Cave says he died about the year 358; Valesius " says he died before the year 359: but Tillemont, who thinks he was made bishop about 349, makes a question whether he was not alive in the year 369; Socrates ' says that about the year 373 Athanasius sent five bishops, and among them Serapion of Thmuis, to wait upon the emperor Constantius in the west.

It has been observed by learned men that Thmuis in the Egyptian language signifies a goat: the city was so called because that animal was the great object of its worship; Jerom says as much in his Commentary upon the forty-sixth chapter of Isaiah.

It is commonly said that Serapion was a great ascetic, and for a good while lived a mortified course of life in the deserts of Thebais. Cave goes into this supposition; but Tillemont disputes it: for he says that the attainments of learning and eloquence, ascribed to Serapion by Jerom and Sozomen, are not the things for which hermits are wont to be commended; nor do those writers any where say that he ever lived such a course of life, though they have mentioned him several times.


Ap. Combefis. Auct, Nov.

h H. 66. c. 21. i Ap Phot. cod. 85, p. 204. Alexandri Lycopolitæ ex Ethnico Manichæi, atque inde * Serapion, Thmueos episcopus, qui ob elegantiam ingenii ad ecclesiam reducti, liber. -Videtur scripsisse sæculo cognomen Scholastici meruit, carus Antonio monacho, edidit quarto. Fabr. Bib. Gr. T. v. p. 290.

adversus Manichæum egregium librum, et de Psalmoruin titulis Erat quidem primum cultu Gentilis, deinde ad Manichæos, alium, et ad diversos utiles epistolas. Et sub Constantio prinin Egyptum recens delatos, se contulit. Tandem ejuratà cipe etiam

in confessione inclytus fuit. De V. I. cap. 99. hæresi, ad Catholicorum castra transiit. Cav. Diss. de scrip- i Cav. H. L.

Ap. Canis. Antiq. Lect. T. i. tor. incertæ ætatis.

* Annot. in libr. iv. c. 23. Socr. p. 54, b. a Phot. contr. Manich, ubi supra.

• Saint Athanas. Art. 66. Mem. Ec. T. 8. P. i. P.

241. • Beaus. Hist. de Manich. T. i. p. 236.

p Ib. p. 243. 9 Socrat. H. E. 1. 4, c. 9, p. 547, C. 'Tillem. T. iv. Les Manichéens Art. 16. fin.

uovis lingua Ægyptia ab hirco. In. Is. T. 3, p. 343, in. . Contra quos ita fervore pietatis incanduit, ut diligentius • Vitæ instituto COHETYS, inter arctioris disciplinæ cultores aique vivacițis adversus eos dixerit, quam contra hæreses alias diu deserta Thebaidos habitavit. Cav. ubi supr. disseruit. Cass. de Institu. D. L. c. i. p. 510, T. 2.

'Note 70, Sur. S. Athan. ubi supr. T. 8, p. 1179. VOL. 11.


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