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did not concern himself with those speculations; which, I think, is to his honour, and seems to shew that as among other sects, so among them likewise, there were doctrines maintained by some, which the wiser and more understanding did not consider as essential parts of their scheme, or at all belonging to it.
Beausobre - has shewn it to be probable that Mani believed our earth to have two hemispheres, an upper and a lower, both inhabited; and consequently that there are antipodes. He collects as much from some things said in The Acts of Archelaus; and he refers to a passage of Cosmas Indicopleustes, who says that the Manichees are much of the same opinion with the Greeks, and believe as they do that the heaven is spherical.
Sharistani, an Arabian author in Hyde, calls Mani • a learned man, and a philosopher; and another author of the same country says that Mani wrote a system of philosophy, and invented a musical instrument, called by the Arabians Oud.
Beausobre argues that ' Mani was skilled in medicine; but he has no direct evidence: it is not expressly said by the Greek or eastern writers. And Beausobre does not give credit to the story of his attempt to cure the king of Persia's son. I therefore leave that a doubtful point.
But Mani was learned. This appears from all the particulars just mentioned, and from what is said by the Greek writers of the literary and philosophical s education bestowed upon him by the good widow, into whose hands he came. And in The Acts of Archelaus he is spoken of as" if he was equal to the most knowing among the Persians, or was the first man of his time among them for learning.
I shall now translate a long article in Herbelot, taken from eastern authors, who say that • Mani,' having gained some esteem, began to gather together a number of people, in the • character of disciples, who opposed the worship and ceremonies of the religion of Zoroaster, * which the Persians professed at that time. This novelty having occasioned some disturbances,
Sapor would have had him punished; but Mani, perceiving that he was sought for, fled, and * retired into Turkestan: here he had full scope to spread his notions among an ignorant sort
of people, and make himself pass among them for a wonderful man, or even a god. Having * found a cave where was a fine spring, he got some provisions, sufficient for a year, to be lodged • there: and then he told his disciples that he was about to take a journey to heaven, and that
they would be a whole year without seeing him; after which time he would come down again • from heaven, and appear in a certain cave which he told them of.
• At the end of the year they failed not to look for him, and found him at the appointed place. Then he shewed them that wonderful book, filled with uncommon images and figures, and called Ergenk and Estenk, which he said he had brought from heaven. This new imposture greatly increased the number of his followers, who all went from Turkestan into Persia upon the death of Sapor.
• Hormisdas, having succeeded his father Sapor, used Mani very kindly: he even embraced * his sect, and built him a castle for his security.
• Baharam, or Varanes, succeeding his father Hormisdas, appeared in the beginning of his reign to favour Mani: but, having got him out of his castle under a pretence of disputing with • the doctors of the Zoroastrian sect, he soon after flayed him alive, filled his skin with chaff, and • had it hung up in a conspicuous place to terrify those of his sect; whereupon the greatest part « of his followers fled into India, and some even to China. All that staid in Persia lost their • liberty, and were reduced to servitude.'
The same story is told in * Hyde from the same historian Condemir, or Khondemir, with only some few variations. As Hyde's book is not very common, I have traascribed his words at the bottom of the page.
a Hist. de Manich. T. 2. p. 374-376.
- εις μεσον φιλοσοφων ήκμαζε. Cyr. Cat. 6. π. 24. 6 Και παλιν εισιν έτεροι κοσμου τινες, των φωςηρων δυνoντων
eruditus secundum doctrinam quæ in locis illis est, απο τοτ8 τ8 κοσμο, εξ ών ανατελλεσι. Αrch. C. 9. p. 17. et dixerim
super omnem hominem. Arch. n. 53, p. 98. Και οι ανθρωποι σαντες ριζας εχεσι, κατω συνδεθείσας τοις ανω. Vid. Herbelot. Bib. Or. v. Mani. ib. c. 8, p. 14. Conf. Lactant. Instit. 1. 3. c. 24.
* Persarum historicus Chondemir narrat, quod Manes, Sa• Μανιχαιοι, παραπλησια τους Ελλησι φρονεντες, τον τε ducæus, fuit egregius pictor et sculptor : qui postquam audiεραγον και αυτοι σφαιροειδη νομιζοντες, κ. λ. Cosm. 1,6. p. 271.Β. erat quod Jesus se missurum paracletum declarâsset, diabolus
d Apud Shahristanium --Manes ibn Phaten doctus, lapideæ cordis ejus tabulæ insculpsit suggestionem, ipsum esse seu philosophus: Hyde, p. 280.
dictum paracletum. Quod tempore Shabur filii Ardeshar e 'Ibn Shahna dicit Manetem scripsisse philosophiam, quam Habecam prophetiam jactabat : cumque Shabar eum intertit vertit in linguam Persicam: eumque extitisse auctorem instru- cere quæreret, aufugit in Turkistan, ubi multos seduxit. meyti musici, dicti Arabibus Oud, id est, Testudo, Chelys. Postea ibi inveniens speluncam, ubi optimæ aquæ fons erat, ib. p. 280. i T. i. p. 81, 82.
ibi clanculum reposuit annonam ad unius anni spatium duratu
I think it may be best to make here a few remarks, omitting others, which might be mentioned, and possibly may be remembered at another time.
1. The eastern authors, quoted in Hyde's and Herbelot's collections, are not ancient, but rather modern : for they are either Mahometans, or Christians of late times.
2. The eastern writers declare Mani to have been a Christian. It seems to be implied in Khondemir's account, as it stands in Herbelot : but it is plainly intimated at the beginning of his article in Hyde: and Sharistani, cited by Hyde, says that• Mani received the prophecy or religion of Jesus, but not that of Moses.
3. The eastern writers agree with the Greeks in representing Mani as an impostor, or one that pretended to prophecy and inspiration.
4. If these writers are to be relied upon, Mani improved his skill in painting for gaining, or supporting the reputation of his being a prophet, or some extraordinary person. This is more than once taken notice of by Hyde, who likewise speaks particularly of the painted, finelyfigured book of his Revelations, called Ertengh.
5. According to the eastern, as well as the Greek writers, Mani was put to death by a king of Persia ; so Khondemir, before transcribed ; and so likewise Sharistani ; but the Persian and Arabian authors make Mani's death owing to his zeal for religious principles, or the disturbances. occasioned thereby. Thus Khondemir, as we have seen. And Hyde says it is certain that Varanes put to death the dualists, or those who maintained two principles, and hung up Mani at the gate of the city. These writers say nothing of Mani's having occasioned the death of the king of Persia's son: they seem not to have had any the least knowlerlge of that matter.
6. I must take notice of a mistake of these writers ; for according to them the place of Mani's retirement was China; where likewise they say he had several churches finely painted. But' Hyde says they must or should mean Turkestan ; for Mani never was in China. This we should not have been able to perceive from Herbelot, who seems to have concealed and disguised this mistake of his authors. He declares indeed that they speak of Mani's followers going into India and China after his death ; but as for the place of his retirement, when he fled from Sapor, one would have thought that they had called it Turkestan, whereas it seems they name China. This may be collected from Hyde, and must lessen the credit and authority of those writers.
Perhaps some may suspect that by China those writers mean what we call Turkestan. To which I answer ; if so this remark is of no value: but I am confirmed in the persuasion of its solidity by a passage of Abulpharagius, who says that Mani & sent his twelve disciples into all the countries of the east, even as far as India and China; where by China he must, I think, mean the same country that we call by that name; but if he does, very probably it is a mistake.
Turkestan" is said to be a country containing several provinces, or small kingdoms : it is situated on the east of the Caspian sea, and borders upon Sogdiana. ram, et asseclis suis prætendebat, se ad cælum ascensurum, et Tenghem ibi intelligendum est Manetis Evangelium post unius anni spatium se rursus ad eos descensurum. Quo- pictum, seu Ertengh sc. picturarum liber, in quo dogmata sua circa seipsum ab eis subducens, in dictam speluncam abiit, et revelationes scripsit. ib. p. 281, 282. ibique ad præstitutum tempus permansit. Et deinde rursus d Shahristani in libro de Religionibus Orientis de eo refert : comparens, produxit tabulas egregie pictas, quas Ertengh- Mani apparuit tempore Shabur filii Ardeshir, et occidit eum Mani vocant, affirmans se eas a cælo accepisse : unde plurimi Behram filius Hormuz filii Shabur. ib. p. 282. ei fidem adhibuere. Deinde in Persidem festinans Regern e Sic ille ; nam Rex Behram interfecit dualistas, et ManeBehram ad suam religionem invitavit. Et quidem Rex fuit tem in portà urbis crucifixit. p. 283. ex primis qui ejus dictis fidem adhibuit. Et cum asseclæ Apud Rustemi epitomatorem legitur. -Tchigil est ejus multi evaderent, Magorum doctoribus præcepit, ut cum picturarum domus Chinensis, scil. illud delubrum, quod in eo disputarent. At tandem omnes qui servitio ejus addicti regno Chinæ Manes magister pinxit. Quod autem dicunt erant, Regis Behram jussu occisi sunt, et fervor ejus ignis hoc de China, intelligendum est de Turkistan, ubi Manes com-, modo extinctus. Hyde de Rel. V. Pers. cap. 21, p. 282, 283. moratus est. Et ibidem est alia ecclesia dicta Ghalbila, quam
Ille amplexus est religionem inter Magismum et Manes picturis ornavit. Et ibi est urbs Tchigil. Ille enim Christianismum, asserens prophetiam Christi, sed non asserens nunquam fuit in China. Hyde, p. 281. prophetiam Mosis. Apud Hyde, p. 282.
& Deinde a fide desciscens, seipsum Messiam nominavit, et Orientales aiunt, quod ex pictoriæ artis, quâ excellebat, duodecim discipulos sibi adscitos in omnes Orientis regiones, superbia elatus, se prophetam venditavit. ib. p. 282.
Indiam usque et Sinam misit, qui in ipsis doctrinam Thana-, Utcumque tamen fuerit, impius iste Mani, cum esset wiorum seminarent; sc. duos esse in mundo deos. professione pictor, impiorum suorum dogmatum librum, ut Abulph. Dynast. p. 82. speciosior appareret oculis, et eo nomine multo gratior esset, " See Beansobre T. i. p. 187. See likewise the article of eleganter quâ potuit pinxit
, et varii generis picturis ornavit et Turkestan in Herbelot's Bibliothéque Orientale. decoravit, et Persice illum vocayit Ertengh, vel abbreviate
II. I now proceed to what I formerly proposed to do in this space : which is to settle the time of the rise of the Manichæan sect; or, if that cannot be done, to shew at least the senti. ments of ancients and moderns about it.
We have already seen the sentiments of two learned ancients. Eusebius,' or Jerom, said that Manichæism rose in the second year of Probus, the year of Christ 277 ; Socrates not long before the reign of Constantine. I shall now shew the sentiments of divers others.
Jerom elsewhere says it is certain that the Manichees appeared before the council of Nice.
Augustine, that this sect did not arise until after Tertullian, and even after Cyprian. In another place he says that Cyprian obtained the crown of martyrdom before Manichæism was at all known in the Roman empire. It is likely that Augustine thought he spoke within compass. However, if we should not be able to be more exact than this with full certainty, it is of importance to be assured, that as this sect evidently appeared in the Roman empire before the council of Nice, so it did not arise in the world until after Cyprian, who was ordained bishop about the year of Christ 248, and obtained the crown of martyrdom in 258.
In The Acts of Archelaus' the reign of Probus is several times mentioned as the time of Mani's appearing, or the time of the dispute with him ; soon after which he was put to death.
Cyril of Jerusalem, who wrote his Catechetical Lectures about the year 347, observes that? the Manichæan heresy arose not very long ago, about seventy years, and that there were then men living who had seen Mani. In another place he speaks of Mani’s not appearing till the apostles had been dead two hundred years. Toutée supposes Cyril to mean the year of Christ 277, which was the second of Probus; and that he computed the apostolic age to have ended about the year of Christ 77. It may be also supposed that Cyril took his date of Manichæism from The Acts of Archelaus, where Mani's coming is placed under the emperor
Probus. Epiphanius is not consistent with himself, placing Mani earlier at one time than another. In one of his works he says that ' Mani came from Persia, and disputed with Archelaus in the ninth of Valerian and Gallienus; that is, in the year of our Lord 261 or 262; which date is also in k Photius. But, in his work Against Heresies, Epiphanius sometimes mentions' the fourth of Aurelian; that is, the year 273 or 274; at other times the reigns of Aurelian and Probus; that is, about the year 276. Moreover, Epiphanius, who wrote about the year 376, says he had conversed with persons who were acquainted with Hermias, disciple of Mani.
Pope Leo placeth the rise of Manichæism in the consulate of Probus and Paulinus, or the year 277.
In the Edessen Chronicle, published by Asseman, Mani's birth is placed at the year of our Lord 240, a thing not mentioned, that we know of, any where else.
Alexander of Lycopolis mentions it as a common report that' Mani lived in the time of the emperor Valerian, who was taken captive by the Persians in the year 259; that he went to the a P. 139. 6 P. 140.
* Contr. Manich, I. 1, c. 15, in. Alioqui hoc argumento, nec Marcion, nec Cata- περι ετος τεταρτον της αυτο [Αυρηλιανe] βασιλειας. Ηer. phryges, nec Manichæus damnari debent ; quia Synodus 66, c, i. in. Nicæna eos non nominat; quos certe ante Synodum fuisse πι έως τ8 χρον8 το πρoδηλωθεντος Αυρηλιανα τε και Προξε, non dubium est. Hieron. ad Pamm, et Ocean. Ep. 41 al. 65, εν ώ ετος ο Μανης εγνωριζετο. κ. λ. ib. c. 19, f. vid. et n. 20,
p. 637, D. Προβος δε ην ο κατ' εκείνα καιρο βασιλευς, και Nam constat, non solum post Tertullianum, verum etiam Augrasaros ó apo aute, été STOs ó Marns svedruss. ib. n. 77, in. post Cyprianum, hanc hæresim exortam. Aug. contr. Faust. εκ εςι γαρ αρχαϊζεσα η αίρεσις, και οι συντετυχηκότες τω 1. 13, c. 4, in. Ecce prædicatissimus tractator divinorum elo- προειρημενω Ερμεια, μαθητη οντι τα Μανη, ημεν τα κατ' αυτόν quiorum (Cyprianus) antequam terras nostras vel tenuissimus διηγησαντο. Η. 66, n. 12. odor Manichææ pestilentiæ tetigisset. · Id. contr. duas Ep. Manichæus ergo, magister falsitatis diabolicæ, et conditor Pelag. I. 4, c. 8, n. 24.
superstitionis obscænæ, eo empore damnandus innotuit. numquid et gloriosissimæ coronæ Cyprianus dicetur Probo Imperatore Paulinoque Consulibus. Leo Hom. 2. de ab aliquo, non solum fuisse, sed vel esse potuisse Manichæus, Pentec. cap. 7. oum prius iste sit passus, quam illa in orbe Romano pestis ap- P Anno quingentesimo quinquagesimo primo natus est Manes. paruit ? De Nuptiis et Concup. I. 2, c. 29, n. 51.
Chr. Ed. ap. Assem. Bib. Orient. T. i. p. 393. sub Probo demuin Romano imperatore..
-natus enim fuit juxta Chronicon nostrum anno GræArch. n. 27, p. 46. Vid. n. 28, init.
corum 551, Christi 240, quod nemini hactenus de ejus natali και -τον πρωην επι Προβο βασιλεως αρξαμενον" προ γαρ observatum. Assem. ib. in notis, όλων έβδομηκοντα ετων ή πλανηκαι εισι μεχρι το νυν ανθρωποι ταυτος επι Ουαλεριανα μεν γεγονεναι λεγεται, συστρατευσαι αυτοις οφθαλμοις θεωρησαντες εκεινον. Cat. 6, n. 20.
τε Σαφαρίω τω Περση προσκρασαντα δε τι τετο απολωλεναι αρα οι τελευτήσαντες αποτολοι απο διακοσίων ετων εξεδε. Alex, lyc. p. 4, A. χοντο Μανης :---- -Cat. 16, n. 9.
• Vid. Pagi Crit. in Bar. 252, n. 7, et seqq. Basnag. Ann. -εν τω εννατω εν ετει της τυτων βασιλειας ενεζη 259, 1. 3. ΑΞανης απο της Περσιδος, κ. λ. De Mens. et Pond. C. 20, p.
p. 344, in.
wars with Şapor king of Persia; and, having by some means displeased the king, was put to death
Having put down so many accounts from ancient authors, I shall now mention the opinions of moderns.
The general opinion, as Asseman owns, is, that a Mani disputed with Archelaus in the year 277, and died in 278. To the like purpose - Tillemont, and · Basnage, and others. And Zacagni observes that whereas Epiphanius, in the work first quoted above, placed the dispute of Archelaus and Mani, in the ninth of Valerian and Gallienus, he afterwards followed a later date in his work Against all Heresies, having then obtained better information. But Asseman prefers the first account of Epiphanius, followed by Photius and others; though then, if Mani was born in 240, he must have finished his course when he was little more than twenty years of age; which, surely, must appear improbable to most persons.
Tillemont never saw the Edessen Chronicle: but having taken notice of what Alexander says of Mani's living in the time of Valerian, he adds, that ' in order to reconcile him with Jerom's Chronicle, we may suppose Mani to have been in an advanced age in 277, when he was put to death; and then he may easily have gained reputation in Persia before the year 250.
Beausobre does not disallow it to be probable that : Manichæism began to be known in the Roman empire about the year 277, the time fixed in Jerom's Chronicle; but it may have arisen" eight or ten years sooner in Persia. Nor is it, he says, very improbable that ' Mani might be author of a new sect by that time he was thirty years of age: for more he could not be, admitting the authority of the Edessen Chronicle concerning the time of his birth, as Beausobre does: nay, he supposeth that k Mani might make a figure in 267.
Toutée observes that, since Cyril says in his time there were persons living who had seen Mani, we cannot reasonably place the dispute with him before the year 277, at which time his heresy was first brought into the Roman empire, and in the following year he was put to death: which, I think, cannot be denied by those who have any regard for the Acts of " Archelaus.
Cave therefore is somewhat singular when he says that " Mani began to spread his notions in 277, and ° lived to near the end of that century; and yet he may be thought to have some reason for that supposition when it is recollected that in Cyril's time there were some who had. seen-Mani; in Epiphanius's, some who had conversed with his disciple Hermias; provided those authors
be depended upon. Pagi approves of the date in Jerom's Chronicle, but says that, according to the success and
* Deinde communior fert scriptorum opinio, eam disputa
sance de Manès. Or ce prince (Sapor) étant mort en tionem anno Christi 277, Manetis interitum anno 278, acci- l'année 271 ou en 272, il ne pouvoit avoir alors que trente deux, disse. Bib. Or. T. 3. P. 2, p. 45.
ou trente trois ans. Il est vrai encore, que l'on peut être surpris • Mem. Ec. T. 4, Les Manichéens, art. 7, et 12, et note v. que Manès soit devenu chef de secte, étant encore si jeune. Mais
Ann. 277, n. 3, etc. Vid. Fabr. Bib. Gr. T. v. p. 262, ces raisons ne sauroient balancer le témoignage d'un auteur 281.
Syrien, ou Mesopotamien, qui paroît bien instruit des faits, Dicendum itaque est, Epiphanium in libro de Mensuris qui se sont passés en Orient. Beaus. T. i. p. 65. et Ponderibus errasse, et multo certiora de Manichæorum * J'en ai marqué le tems à l'année deux cens soixante sept, hæresis exortu in libris adversus hæreses nobis tradidisse, licet in en quoi j'ai suivi Abulpharage, qui témoigne, qu'elle parût eisdem quoque libris iterum sibi non constare deprehendatur. sous Aurélien. Ib. p. 186, in. Zacagn. Pr. n. 8, p. 9.
"Is est annus 277 a Christi nativitate. Non esse in ane Hujus hæreseos initium accurate describitur a S. Epiphanio teriora tempora retrahendum Manetis exortum argumento est lib. de Mensuris et Ponderibus. Assem, Bib. Or. T. i. p. 393, id quod Cyrillus subjicit, fuisse adhuc suo tempore superstites, not. 2. Atqui ex Epiphanio, Photio, et Petro Siculo, Manes qui Manetem ipsi suis oculis conspexissent. Quod autem sub ex Persarum carceribus in Mesopotamiam anno Gallieni nono, Probo innotuit Manes, intelligendum de ejus in Mesopotaid est Christi 261, aufugit. Anno igitur sequenti, vel ad miam et Romanorum imperium adventu, qui uno tantum anno summum anno 263, dignas impietatis suæ pænas persolvit; ejus necem antecessit. Toutt. ad Cyr. Cat. 6, p. 99, not. 3. idque anno ætatis suæ circiter vigesimo tertio, si auctori m Vid. Arch. n. 55, p. 100. Chronici Edesseni credendum, qui illum, ut supra dixi, natum * Hæresin suam disseminare cæpit circa ann. 277. Probi scribit anno Christi 240. Assem. ib. T. 3. P. 2, p. 45.
imperatoris anno secundo. H. L. T. i. p. 139, in Manete. 'Les Manichéens, Note v. fin.
• Insaniæ suæ virus non ante annum 277 propinare cæpit & See Beaus. Vol. i. p. 121, 122.
Manes, et plures postea annos in vivis erat, ac proinde, ad * J'explique tous ces passages, non du tems de la naissance exitum vergente hoc sæculo, Agapium sibi discipulum adscivit. du Manichéisme, qui avoit commencé en Perse environ dix Cav. Diss. de Script. incertæ æt. sub. in. ans auparavant, mais du tems, ou cette hérésie commença p In Annalibus origo hæreseos Manichæorum apno præcede faire du bruit dans l'empire. Beaus. T. i. p. 123.
denti consignatur; sed eam ad præsentem retrahendam esse Je ne vois point de raison assez forte, pour rejetter le té- evincit Eusebius in Chronico. Pagi Ano. 277, n. vi. Verum moignage de la Chronique d'Edesse, sur le temas de la nais. est; varias sub idem fere tempus eruptiones monstri illius fu
progress of this doctrine in several places, authors have spoken differently concerning the time of it.
For my own part, I think it very difficult to determine exactly the time of the rise of Manichæism in Persia, or of its first appearance in the Roman empire: and I am apt to think that most considerate persons may be in suspense here. It is evident from the letter of Arius, and the testimonies of Jerom and Augustine, that Manichæism was known in the Roman empire before the council of Nice, and not till after the time of Cyprian. As for the edict of Dioclesian, I am not satisfied about its genuineness. What ground Eusebius, or rather Jerom, in the Chronicle, had for fixing Manichæism at the second year of Probus, we cannot now certainly say: excepting only the authority of The Acts of Archelaus, which there is not much reason to think that Eusebius was acquainted with. It appears to me remarkable that Alexander of Lycopolis, who, as is said, once was a Manichee, and afterwards wrote against them, speaks not with assurance about Mani's time. The little notice taken of Manichæism by Eusebius is another thing that deserves observation; as do likewise the words of Cyril and Epiphanius, where they speak of Mani or Hermias having been personally known to some of their times: insomuch that, upon the : whole, I am doubtful whether Manichæism was known in the Roman empire before the very end of the third century, or the beginning of the fourth. If it was known there sooner, I think its progress must have been very inconsiderable.
MANI'S PREDECESSORS AND WORKS.
1. His predecessors; 1. Scythian; 2. Terebinthus. II. His works,
It will be proper, in the next place, to give an account of Mani's works.
I. But it is requisite that I beforehand take notice of two persons spoken of as Mani's predecessors, and sometimes called his master's, Scythian and Terebinthus; both expressly named in the long passage of Socrates, transcribed at the beginning of this chapter.
1. It has been the prevailing opinion of learned men that Scythian lived in the apostolic age, or near it. Epiphanius placeth him near the times of the apostles; which Cave thinks may be understood with so great latitude as to leave room to suppose that Scythian lived to near the end of the second century.
In The Acts of Archelaụs, Scythian is said " to have lived in the time of the apostles; but that seems not very consistent with what follows, where it is said that Terebinthus was a disciple of Scythian, and intimate with him: and Mani, who appeared not in the world till after the middle of the third century, is said to have been the slave and adopted son of the woman at whose house Terebinthus died.
Indeed there is reason to believe that Scythian was contemporary with Mani, as some learned men have perceived; for 3 in Photius is express mention made of a " letter of Mani to Scythian. isse, et insignibus alicujus facinoris notis celebratas. Quæ • Discipulum habuit quemdam nomine Terebinthum. causa fuit, cur non iisdem Imperatoribus hæresis istius origo Arch. n. 52, p. 96.quia ergo aliquantulum temporis mandata fuerit. Ib. n. vii.
secum isti ambo decreverunt soli habitare;
-Ille vero τες Μανεντος διδασκαλες. Vid. Anathem. ap. discipulus, qui cum eo fuerat conversatus, ib. Coteler. Clem. Recogn. 1. 4, c. 27, in.
f Hunc Scythianum Manetis adhuc ætate vixisse non dubiWESI Tes Xpoves TWY ATTOSOWY. H. 66, n. 3, p. to, licet ætate ac senio eum præcessit.- -Certe ex Manetis 620, A.
epistolâ ad Scythianum fragmentum a me infra afferetur. c Tradit Epiphanius ipsum Hierosolyma profectum degi 785 Fabr. Bib. Gr. T. v. p. 280. Vid. et Beausobre Hist. des Xpov85 TWY ATO5Owr. [H. 66, n. 3, p. 620, A.] Quod laxiore Manich. T. i. p. 26, et 63. quidem sensu de sæculo ævum apostolicum proxime secuto in 8 Και μην και ο Μανιχαιος προς Σκυθιανον επιςελλωνtelligendum est; adeout vergente ad exitum sæculo secundo diem ap. Phot. in Eulogio cod. 230, p. 849. fatalem obiisse censeri potest. Cav. H.I.T.i.p. 140.Oxon. 1740. " See a French translation of the fragment of that letter in
Scythianus nomine apostolorum tempore fuit sectæ hujus B. T. I. p. 45. auctor et princeps.Arch. n. 51, p. 95.