- tended to upwards of sixty years, and he was countenanced
by more than one of the Sassanian kings. At length, however, he fell a victim to the jealousy of the Magi, the exponents of the established belief of Zarathushtra, at whose instigation he was crucified and flayed by Bahram I. In the system of Mani the fundamental conception is the antithesis of light and darkness, by which the opposition between good and evil is vividly denoted; and the present world originates in the accident of a war breaking out between the respective powers. Satan, the Prince of Darkness, discovers by chance the kingdom of light, the existence of which was previously unknown to him, and, with his army of demons, makes an incursion into it. The God of Light, sustained by his pure spirits, engages and defeats him, but during the campaign a commingling has occurred of elements of the two realms. The contest now resolves into the efforts of the Deity to regain, and of Satan to retain, the portions of light which were lost in the darkness. The first step is the formation by the former of this world, but the latter creates man as a secure receptacle for the light he had acquired. Hence this creature is animated by two souls, an evil one as well as a soul of light; and Satan enslaves him by exciting his bad passions.[1] The process of restoring the light goes on continually, and the sun and moon are great reservoirs into which it is poured by the active agents of the superior Deity. The human race is placed in possession of the clue to paradise by having this gnosis imparted to it. A rigid asceticism must be practised according to prescribed rules. There were, however, two ranks of Manichaeans, the Elect and the Auditors. The earnest votaries joined the first, and on them celibacy and a vegetarian diet were imposed. Membership of the second
- ↑ An old Persian notion; see Xenophon, Cyropaedia, vi, 1.
