men, after their decease, guardians and preservers of men from evil," (he had just quoted Hesiod's lines about dæmons)" and therefore the best of philosophers would have their sepulchres served and honoured, why find fault with what we do? For such as were eminent for piety, and for the sake thereof suffered death, we also call preservers and physicians. We do not call them dæmons; God forbid we should be so mad! but the friends and servants of God. . . . . That the souls of holy men, even when out of the body, are in a capacity of taking care of men's affairs, Plato affirms. He bids men believe even the vulgar reports (evidencing it). But you not only disbelieve us, but are unwilling to hearken to the loud voice of the events and effects themselves. The martyrs' temples are frequently to be seen, famous for their beauty and greatness. They that are in health (there) pray for the continuance thereof: they that have been sick pray for recovery: the barren pray also for children :-not going to them (the martyrs) as Gods, but making application to them as to divine men, and agents for them with God, (ὡς θείες ανθρωπος αντιβολοντες, και γενεσθαι πρεσβευτας ὑπερ σφων παρακαλέντες.)—Now that they who have faithful prayers have obtained their petitions, appears by the gifts brought by the votaries as acknowledgments of their recovery. Some do present (i. e. to be hung up in the churches) effigies of eyes, others of hands, and these made of gold or silver.-Nay, the martyrs have abolished and wiped out of the minds of men the memory of those who were called gods. Our Lord God hath brought his dead (the martyrs) into the place (the temples) of your gods; whom he hath sent packing, and hath given their honour to his martyrs. Instead of the feasts of Jupiter and Bacchus, are now celebrated the festivals of Peter and Paul, Thomas and Sergius, &c. and other holy martyrs. Wherefore seeing such advantages from knowing the martyrs, flee from the errors of dæmons; and, using the martyrs as lights and guides, follow the way which leads to God."

I quote from Mede, p. 642, who gives the original; and who to these two approvers of saint-worship adds an extract in a different tone from a near cotemporary of Theodoret, Epiphanius. The latter, in rebuke of the Collyridians that offered cakes to the Virgin Mary as Queen of heaven, says ; Πληρεται επί τέτες το, Αποςήσονται τινες της ύγιεος διδασκαλίας, προσέχοντες μυθοις και διδασκαλίαις δαιμονίων εσονται VOL. II.

2 G

That γαρ, φησι, νεκροις λατρεύοντες, ὡς και εν τῷ Ισραηλ εσεβάσθησαν. of the Apostle is fulfilled of these; Some shall apostatize from the sound doctrine, giving heed to fables and doctrines of dæmons; for, saith he, they shall be worshippers of dead men, as they were worshipped in Israel." (Ib. 636.) In which last clause there is an evident reference to Psalm cvi. 28, already quoted in this Paper; and an actual application of that prediction in Timothy respecting a great dæmonolatrous apostacy in the church, to one branch of the dæmonolatry of the saints then begun.'

On the whole, considering how the scriptural use of daiμovie has been the ground-work of our argument on the word, and history both ancient and modern shewn to be illustrative and confirmatory of it, may I not in conclusion, adopt substantially Mede's confident appeal to his readers, and say; "Now judge whether (not as he, διδασκαλια δαιμονιων 1 Tim. iv. 1,2 but) προσκυνησις δαιμονιων in Apoc. ix. 20, hath not been fitly applied?"

As an evidence not a little striking from modern history, of the fitness of this word Saluovia, the appellative of the heathen Gods, to designate the canonized saints of the Romish calendar, I must add that at the maturity of the apostacy, just before the Reformation, (the very priests, bishops, cardinals, and popes of the Romish Church approving,) the two classes of dæmons were by painters and poets grouped together, as meet associates and participators of the same ideal heaven. See p. 54 suprà.

2 I hesitate about this, because a genitive signifying persons after didaσkadia is generally at least the genitive of the teacher, not the subject. So Ignatius ad Ephes. 17, Διδασκαλια το αρχοντος το αιωνος τουτου.—In Eusebius H. E. vi. 2, I observe βδελυττομενος τας των αιρεσεων διδασκαλίας. But there the genitive is not one of a person.

II.

ON THE CHARGE OF MANICHEISM AGAINST THE

PAULIKIANS.

WITH reference to the various charges of heresy made against the Paulikian Sectaries, I need hardly say that it is the requirement of common justice, especially in the absence of all defence or countertestimony on the part of the Paulikians themselves, to institute a very careful comparison and examination, I might almost say cross-examination, of the several accusers and accusations themselves. To facilitate this I have already given,1 in parallel columns, and so as best to admit of comparison, a Tabular View of the charges of heresy, as they stand recorded against the Eastern and earlier Paulikians in the four principal authorities on the subject extant; viz. in Petrus Siculus, Photius, Cedrenus, and a certain Formula of abjuration (probably of the ninth century) required from Paulikians on their returning to the established church in the Greek empire.

This Tabular View was appended, and is of course useful, with reference to all the charges of heresy made against the Paulikians; most of which have been already sifted in the body of my work: nor is this least the case with reference to one unexamined as yet, than which

See p. 294 of the present volume.

none has been made more strongly or universally, that of Manicheism. "If we are not disposed to set up our own conjectures against cotemporary testimony,"-such is the concluding clause of Mr. Dowling's Pamphlet on the subject, "and to make antiquity bow to our prejudices, we must admit the correctness of the common opinion, and regard the Paulikians as a Manichean sect."'—It is this particular charge that has been reserved for separate examination here in the Appendix: being one involving so much of extraneous matter as would have made it in our main text rather an interruption. As a preliminary I subjoin an extract of Mosheim's account of Manes and the Manichæan doctrine.2 For the correctness of the account his

1 And so, as observed Note 2 p. 292, Mr. Maitland.

2 Manes was a Persian educated among the Magi who worshipped the Sun. Mixing with Christians, he set forth a system corrupting Christianity, and combining Christian phrases and doctrines with the Magian. He supposed two material Principles of things, the element of light pure and subtil, of darkness gross and evil: each with its presiding Ruler,-alike sentient, independent, eternal, hostile,-one good, the other evil,-God and the Dæmon (or Hyle); each one the producer of many natures or beings like themselves, and with a kingdom also extended on either side in space. In a conflict of the two kingdoms, portions of the element of light were carried off by the Evil One, and mixed with the material of darkness. After this the Prince of Darkness made man; with a body formed out of the evil matter, and two souls the one soul animal and sensual, infused by the Evil One; the other rational and immortal, being a particle of the divine light previously carried off by him, and immersed in the grosser matter.

On this the good God (through the ministry of one of his agents) formed the earth out of the evil matter for man's habitation; his design being to rescue and extract from men's bodies the good souls, the daughters of light, thus degraded and confined in them. With a view to help and promote his object, He formed from Himself two dignities: Christ, the same as the Persian Mithras, of purest light, the habitant of the sun, which Manes supposed animate: and the Holy Spirit, infused in etherial atmosphere, itself animate; that enwraps and cherishes the earth, and also warms and enlightens the minds of men.-Further, in order to hasten the extrication of souls, and their return to their heavenly country, He sent Christ, after other teachers, down to earth for their instruction. The human shape that he wore was but form and shadow, and his crucifixion by the Jews, the agents of the Prince of Darkness, only visionary. His mission fulfilled, he returned to the sun, his habitation: declaring however that he would send the Paraclete, to give them fuller instructions, and dispel all errors. This Paraclete was Manes: and his doctrine of life as follows:

That the body, being evil, was to be weakened and mortified by the deprivation of every thing pleasant and comfortable; and the instincts, appetites, and lusts of the sensual soul to be also renounced and mortified :-that with this view a diet was to be adopted simply of herbs, fruits, and bread; abstinence to be practised from flesh, eggs, milk, fish, wine, or other intoxicating liquors, as also from marriage and sexual intercourse, together with a renunciation of all property, and a life passionless and without labour.-Such was the rule for the elect or perfect: out of whom alone were

well-known character for learning and candour will be of itself, to most readers, a sufficient guarantee: and he who has had the opportunity of consulting Augustine's Treatises on the subject will find in them abundant confirmation of it.

Now in every system of religion propounded to man, the points to be looked to as most important and most characteristic seem to me the following:-1st, its account of the origin of man, and causes of his present state and character of mixed good and evil;-2ndly, its statement of the mode of his deliverance from the evil;-3rdly, the future prospects opened in it beyond death, both for such as embrace the plan of deliverance, and such as reject or neglect it ;-4thly, the authority on which these its doctrines are propounded, and by which sanctioned. In these four several points then let us compare the Manichean system and that of the Paulikians.'

And the Manichean doctrine on them appears from Mosheim to have been as follows:

to be the ministers of the sect; viz. the twelve Masters, the seventy-two Bishops, the Presbyters, and the Deacons. And by this a purification of the ethereal soul was to be begun from the filth of the evil matter in this life: the which after death was to be completed by a further purification, or purgatorial process, for a fortnight in the waters of the moon, afterwards in the fires of the sun: then the souls to return to their original land of light; the body having been left to moulder for ever.-Besides these elect, Manes admitted Auditors, or imperfect Christians, also. For these he framed a less rigid rule of life; and made allowance of marriage, meats, and earthly possessions in moderation. But for them, and especially for all who might neglect the purification of the soul, a transmigration of the souls into animals, &c. was to follow death; and some to be even given up to the dæmons in the air for a temporary torture: -until, at length, the larger number of ethereal souls having been extricated, the earth was to be destroyed by fire from its inward caverns, and an eternal separation made between the original worlds of light and darkness; the souls unextricated, or lost, being ranged as guards round the world of darkness, so as to prevent egress of the evil Spirits ever after.

In order to gain credence to this his system, Manes rejected almost all the sacred Books of the Christians; affirmed the Old Testament to be the work not of God but of the Prince of Darkness; said that the Gospels were either not written by the Apostles, or had been grossly corrupted by deceitful men, interpolated, and amplified with Jewish fables. The Epistles of St. Paul he declared to have been similarly adulterated. The Acts of the Apostles he totally repudiated. And in place of the Gospels, he substituted another of his own, called Erteng; dictated to him, he said, by God.-Mosheim, Sæc. iii. ii. v. 2—10.

See especially Augustine's De Hæres. Ch. 46, the Acts of his Dispute with Felix, and his Dissertations contrà Faustum.-I may also refer to a brief notice of Manes and Manicheism in that Tract on heresies, to which I have already referred, by Timothy, Presbyter of Constantinople.