[2103] The Codex Casinensis reads Terbonem for Terebinthum.But in Cyril of Jerusalem, in his Catechesis, 6, as well as in others, we regularly find Terbinthon, Terbinthum, or Terebinthum, given as the name of the disciple of Scythianus. The form Tereventus is also given; and the Codex Reg. Alex. Vat. has Terybeneus. The statement made here as to these books being written by Terebinthus is not in accordance with statements made by Cyril and others, who seem to recognise Scythianus alone as the author. As to the name Terebinthus itself, C. Ritter, in his Die Stupa's, etc., p. 29 thinks that it is a Græcized form of a predicate of Buddha, viz., Tere-hintu, Lord of the Hindoos. Others take it simply to be a translation of the Hebrew hl'", the terebinth.See a note on this subject in Neander's Church Hist., ii. 166 (Bohn). [Routh, ut supra, p. 187.]
[2104] Capitulorum.
[2105] Thesaurus.
[2106] The Codex Reg. Alex. Vat. inserts here, "omnibus quæcunque ejus fuerant congregatis" = gathering together all that was his.
[2107] Reading "habetur." But Codex Reg. Alex. Vat. gives habitatur, is inhabited.
[2108] The Codex Casinensis gives, "sed aliud cujusdam homine." We adopt "sed alium Buddam nomine," with which the narratives of Cyril, Epiphanius, and others agree. Routh proposes "alio Buddam nomine" = by another name, Buddas. [Buddha is a title, not a name.]
[2109] The text gives "natum esse, simul et ab angelo." The Codex Reg. Alex. Vat. reads, "natum se esse simulabat et ab angelo."
[2110] On these Persian priests, see Epiphanius on this heresy, num. 3.
[2111] Reading arguebant, with Routh, for arguebat.
[2112] Animosa exaggeratio.
[2113] Ante seculum.
[2114] Or, in the origins of things, in principiis.
[2115] Particeps ejus.
[2116] Reading tunc for nunc.
[2117] Solarium quoddam excelsum.
[2118] The Codex Casinensis gives, "ut inde ab aliquo convinci possit." But the Codex Reg. Alex. Vat. reads, "ut ne ab aliquo," etc. We adopt, therefore, "ne ab aliquo," etc., taking the idea to be, as is suggested in Migne, that Manes went up alone, because he feared that, if observed by Parcus and Labdacus, the priests of Mithras, he might expose himself to punishment at the hands of the Persian rulers for an offence against their religion. [Manes here seems put for Terebinthus.]
[2119] Sub terras eum detrudi per spiritum.
53. After this event all the effects which he had brought with him from Egypt remained in her possession. And she rejoiced greatly over his death, and that for two reasons: first, because she did not regard his arts with satisfaction; and secondly, because she had obtained such an inheritance, for it was one of great value. [2120] But as she was all alone, she bethought herself of having some one to attend her; and she got for that purpose a boy of about seven years of age, named Corbicius, [2121] to whom she at once gave his freedom, and whom she also instructed in letters. When this boy had reached his twelfth year the old woman died, and left to him all her possessions, and among other things those four books which Scythianus had written, each of them consisting of a moderate number of lines. [2122] When his mistress was once buried, Corbicius began to make his own use of all the property that had been left him. Abandoning the old locality, he took up his abode in the middle of the city, where the king of Persia had his residence; and there altering his name, he called himself Manes instead of Corbicius, or, to speak more correctly, not Manes, but Mani: [2123] for that is the kind of inflection employed in the Persian language. Now, when this boy had grown to be a man of well-nigh sixty years of age, [2124] he had acquired great erudition in all the branches of learning taught in those parts, and I might almost say that in these he surpassed all others. Nevertheless he had been a still more diligent student of the doctrines contained in these four books; and he had also gained three disciples, whose names were Thomas, Addas, and Hermas. Then, too, he took these books, and transcribed [2125] them in such wise that he introduced into them much new matter which was simply his own, and which can be likened only to old wives' fables. Those three disciples, then, he thus had attached to him as conscious participants in his evil counsels; and he gave, moreover, his own name to the books, and deleted the name of their former owner, as if he had composed them all by himself. Then it seemed good to him to send his disciples, with the doctrines which he had committed to writing in the books, into the upper districts of that province, and through various cities and villages, with the view of securing followers. Thomas accordingly determined to take possession of the regions of Egypt, and Addas those of Scythia, while Hermas alone chose to remain with the man himself. When these, then, had set out on their course, the king's son was seized with a certain sickness; and as the king was very anxious to see him cured, he published a decree offering a large reward, and engaging to bestow it upon any one who should prove himself capable of restoring the prince. [2126] On the report of this, all at haphazard, like the men who are accustomed to play the game of cubes, which is another name for the dice, [2127] Manes presented himself before the king, declaring that he would cure the boy. And when the king heard that, he received him courteously, and welcomed him heartily. But not utterly to weary my hearers with the recital of the many things which he did, let me simply say that the boy died, or rather was bereft of life, in his hands. Then the king ordered Manes to be thrust into prison, and to be loaded with chains of iron weighing half a hundredweight. [2128] Moreover, those two disciples of his who had been sent to inculcate his doctrine among the different cities were also sought for with a view to punishment. But they took to flight, without ever ceasing, [2129] however, to introduce into the various localities which they visited that teaching of theirs which is so alien to the faith, and which has been inspired only by Antichrist.
[2120] But the Codex Reg. Alex. Vat. reads, "erat enim multum pecuniæ arida"--for she had a great greed for money.
[2121] But Cyril, Epiphanius, and others, make the name Cubricus (Koubrikos).
[2122] Versuum.
[2123] This may express with sufficient nearness the original, "nec Manem sed Manes."
[2124] The Codex Casinensis gives sexaginta regularly. The Codex Reg. Alex. Vat. reads septuaginta, seventy.
[2125] Transfert eos. It may be also "translated them."
[2126] The text gives, "edictum proposuit in vita," etc. For in vita it is proposed to read invitans; and that is confirmed by the Codex Reg. Alex. Vat.
[2127] We adopt the reading "qui cubum, quod nomen est tali, ludere solent." The text gives, "qui cibum quod nomen est tale eludere solent." The Codex Reg. Alex. Vat. seems to read, "qui cubum quod nomen est aleæ ludere solent."
[2128] Ferri talento.
[2129] The text gives, "quique fugientes licet nunquam cessarunt," etc. Codex Reg. Alex. Vat has, "licet nunquam cessarent" etc.
54. But after these events they returned to their master, and reported what had befallen them; and at the same thee they got an account of the numerous ills which had overtaken him. When, therefore, they got access to him, as I was saying, [2130] they called his attention to all the sufferings they had had to endure in each several region; and as for the rest, they urged it upon him that regard ought now to be had to the question of safety; [2131] for they had been in great terror lest any of the miseries which were inflicted on him should fall to their own lot. But he counselled them to fear nothing, and rose to harangue them. And then, while he lay in prison, he ordered them to procure copies of the books of the law of the Christians; for these disciples who had been despatched by him through the different communities were held in execration by all men, and most of all by those with whom the name of Christians was an object of honour. Accordingly, on receiving a small supply of money, they took their departure for those districts in which the books of the Christians were published; [2132] and pretending that they were Christian messengers, [2133] they requested that the books might be shown them, with a view to their acquiring copies. And, not to make a lengthened narrative of this, they thus got possession of all the books of our Scriptures, and brought them back with them to their master, who was still in prison. On receiving these copies, that astute personage set himself to seek out all the statements in our books that seemed to favour his notion of a dualism; which, however, was not really his notion, but rather that of Scythianus, who had promulgated it a long time before him. And just as he did in disputing with me, so then too, by rejecting some things and altering others in our Scriptures, he tried to make out that they advanced his own doctrines, only that the name of Christ was attached to them there. That name, therefore, he pretended on this account to assume to himself, in order that the people in the various communities, hearing the holy and divine name of Christ, might have no temptation to execrate and harass [2134] those disciples of his. Moreover, when they [2135] came upon the word which is given us in our Scriptures touching the Paraclete, he took it into his head that he himself might be that Paraclete; for he had not read with sufficient care to observe that the Paraclete had come already,--namely, at the time when the apostles were still upon earth. Accordingly, when he had made up these impious inventions, he sent his disciples also to proclaim these fictions and errors with all boldness, and to make these false and novel words known in every quarter. But when the king of Persia learned this fact, he prepared to inflict condign punishment upon him. Manes, however, received information of the king's intention, having been warned of it in sleep, and made his escape out of prison, and succeeding in taking to flight, for he had bribed his keepers with a very large sum of money. Afterwards he took up his residence in the castle of Arabion; and from that place he sent by the hand of Turbo the letter which he wrote to our Marcellus, in which letter he intimated his intention of visiting him. On his arrival there, a contest took place between him and me, resembling the disputation which you have observed and listened to here; in which discussion we sought to show, as far as it was in our power, that he was a false prophet. I may add, that the keeper of the prison who had let him escape was punished, and that the king gave orders that the man should be sought for and apprehended wherever he might be found. And as these things have come under my own cognizance, it was needful that I should also make the fact known to you, that search is being made for this fellow even to the present day by the king of Persia.
[2130] Reading "dicebam." But the Codex Casinensis gives "dicebant," and the Codex Reg. Alex. Vat. has "decebat"--as became them.
[2131] Reading "converti ad salutem," for "conventi," etc., as it is given in the Codex Casinensis.
[2132] Conscribebantur. [Note this concerning the Christian books.]
[2133] Nuntios. But Codex Reg. Alex. Vat. gives "novitios," novices.
[2134] The text gives "fatigarent." But Codex Reg. Alex. Vat. gives "fugarent"--expel.
[2135] The text gives "invenientes." The Codex Reg. Alex. Vat. more correctly has "inveniens"--when he came upon.
55. On hearing this, the multitude wished to seize Manes and hand him over to the power of those foreigners who were their neighbours, and who dwelt beyond the river Stranga, [2136] especially as also some time before this certain parties had come to seek him out; who, however, had to take their leave again without finding any trace of him, for at that time he was in flight. However, when Archelaus made this declaration, Manes at once took to flight, and succeeded in making his escape good before any one followed in pursuit of him. For the people were detained by the narrative which was given by Archelaus, whom they heard with great pleasure; [2137] nevertheless some of them did follow in close pursuit after him. But he made again for the roads by which he had come, and crossed the river, and effected his return to the castle of Arabion. [2138] There, however, he was afterwards apprehended and brought before the king, who, being inflamed with the strongest indignation against him, and fired with the desire of avenging two deaths upon him,--namely, the death of his own son, and the death of the keeper of the prison,--gave orders that he should be flayed and hung before the gate of the city, and that his skin should be dipped in certain medicaments and inflated; his flesh, too, he commanded to be given as a prey to the birds. [2139] When these things came under the knowledge of Archelaus at a later period, he added an account of them to the former discussion, so that all the facts might be made known to all, even as I, who have written [2140] narrative of [2141] these matters, have explained the circumstances in what precedes. And all the Christians, therefore, having assembled, resolved that the decision should be given against him transmitting that as a sort of epilogue to his death which would be in proper consonance with the other circumstances of his life. Besides that, Archelaus added words to the following effect:--My brethren, let none of you be incredulous in regard to the statements made by me: I refer to the assertion that Manes was not himself the first author of this impious dogma, but that it was only made public by him in certain regions of the earth. For assuredly that man is not at once to be reckoned the author of anything who has simply been the bearer of it to some quarter or other, but only he has a right to that credit who has been the discoverer of it. For as the helmsman who receives the ship which another has built, may convey it to any countries he pleases, and yet he remains one who has had nothing to do with the construction of the vessel, so also is this man's position to be understood. For he did not impart its origin to this matter really from the beginning; but he was only the means of transmitting to men what had been discovered by another, as we know on the evidence of trustworthy testimonies, on the ground of which it has been our purpose to prove to you that the invention of this wickedness did not come from Manes, [2142] but that it originated with another, and that other indeed a foreigner, who appeared a long time before him. And further, that the dogma remained unpublished for a time, until at length the doctrines which had thus been lying in obscurity for a certain period were brought forward publicly by him as if they were his own, the title of the writer having been deleted, as I have shown above. Among the Persians there was also a certain promulgator of similar tenets, one Basilides, [2143] of more ancient date, who lived no long time after the period of our apostles. This man was of a shrewd disposition himself, and as he observed that at that time all other subjects were preoccupied, he determined to affirm that same dualism which was maintained also by Scythianus. And as, in fine, he had nothing to advance which was properly his own, he brought the sayings of others before his adversaries. [2144] And all his books contain some matters at once difficult and extremely harsh. The thirteenth book of his Tractates, however, is still extant, which begins in the following manner: "In writing the thirteenth book of our Tractates, the wholesome word furnished us with the necessary and fruitful word." [2145] Then he illustrates how it, the antagonism between good and evil, is produced under the figures of a rich principle and a poor principle, of which the latter is by nature without root and without place, and only supervenes upon things. [2146] This is the only topic [2147] which the book contains. Does it not then contain a strange [2148] word; [2149] and, as certain parties have been thus minded, will ye not also all be offended with the book itself, which has such a beginning as this?--But Basilides, returning to the subject after an introduction of same five hundred lines, [2150] more or less, proceeds thus: "Give up this vain and curious variation, [2151] and let us rather find out what inquiries the foreigners [2152] have instituted on the subject of good and evil, and what opinions they have been led to adopt on all these subjects. For certain among them have maintained that there are for all things two beginnings, [2153] to which they have referred good and evil, holding that these beginnings are without beginning and ungenerate; that is to say, that in the origins of things there were light and darkness, which existed of themselves, and which were not merely declared to exist. [2154] While these subsisted by themselves, they led each its own proper mode of life, such as it was its will to lead, and such as was competent to it; for in the case of all things, what is proper to any one is also in amity with the same, and nothing seems evil to itself. But after they came to know each other, and after the darkness began to contemplate the light, then, as if fired with a passion for something superior to itself, the darkness pressed on to have intercourse with the light."