Page:The New International Encyclopædia 1st ed. v. 12.djvu/894

* MANICHiEISM. 800 MANIFEST. and ranterjalistic, pustulating two opposite origi- niil domains, represented respectively by light and darkness, good and evil. Tlicy are from eternity contiguous, yet distinet and separate. The kingdom of light included both a heaven and an earth, the latter guarded by good angels (aions). This kingdom has its Good Spirit, or God, whose attributes are set forth in a series of ten (some say twelve) virtues. It is not certain that Mani assumed a seeoiul god for his king- dom of darkness, but this kingdom was at least personified, and from it sprang Satan and the evil demons. There is an earth of darkness, analogous to the eartli of light, and its five ([uali- tics — all obviously evil — are mist, heat, the sirocco, darkness, and vapor. What might be called the equilibrium of the two kingdoms was destroyed by Satan, who overste|)pcd bis own boundaries and invaded the light realm. To op- pose him God created 'primal man.' who should be the champion of the invaded kingdom and fight its battles against (lie evil demons. All this is the ]>rclude to human history. Mankind came into existence after a long cosmic process, everywhere attended by disturb- ance and disaster. Light and dark elements had already become entangled with one another and the eonllict had begun tx-fen-e the creation of our j>resent world, but with the advent of humanity it began to wax keener and more tragic. All men are compounds of light and darkness in varying proportion, and these wage their confiict in each iiiilivi<lual. 'I'lie destiny of tlic race is to have its liglit portions finally lil)erated, which result will accompany the restorati(m of the lost cosmic order in the universe. Some of the accounts rep- resent the signs of the Zodiac as playing an im- portant part in gathering together the scattered ])articles of light. We also hear of a great final catastrophe, which shall bring the whole process to an abrupt conclusion. The inMuence of a docetie Christianity appears in Western ^lani- clueism in the notion of the '.Tesus patiliilis' and 'impatibilis.' The former term was a]iplied to the light which had become difi'used throughout the world. By a peculiar application of the proper name Jesus, the s>im total of these par- ticles came to be regarded as a being capable of suflfering, and actually enduring it, through con- tact with evil matter. The other term. '.Jesus impatibilis,' means a sort of phantom, attendant iipon the historic Jesus, but not partaker of his human experiences or sufferings. lie was rather a messenger descended from the realm of light to aid in the world's redemption. In this work other prophets had taken part, and to crown the series JIani himself appeared, the final prophet of human history. The iranicha>ans fall into two classes, the per- fccli. or fully initiated members of the society, and the amlitorcs. hearers or novitiates. The 'hearers' constitiited by far the larger body, and held the 'perfect' in the highest veneration. Saint Augustine, before his conversion to Chris- tianity, was for nine years a Manich,T>an 'hearer.' The elect followed the ascetic rule of life, being distinguished by their threefold 'seal' of mouth, hands, and bosom. The Kiqnaculum orix required abstinence from all defilement through evil speech or animal food; the xiqnnciihim nranuum, abstinence from all avoidable contact with the material world; and the mffnaculum sinus, abstinence from marriage and from all sexiial indulgence. The uninitiated were satisfied with a less exacting moral standard, and lived very much as other men and women do. The Maniclueans were organized under a sort of hierarchy, in some respects like that of the Catholic Church. Augustine tells us of a graded system of ofiicers, including 12 'teachers,' 72 'bishops,' and a number of "elders.' Above them all stood one supreme authority, for a long time resident in Babylon, but afterwards in Samar- kand, who was apjiarcutly regarded as tlic ri'p- resentative of Mani. The worship of the Mani- eha;ans was not elaborate. It included, besides the ordinary service of prayer and song, an in- itiatory rite of bajitism, in which oil was used instead of water, and a eucharistic meal. Fast- ing was emphasined as very important for the elect. An annial festival, called the licmii. com- memorated the death of the founder, Mani. From the latter part of the third century Mani- clucism spread rapidly within the Roman Em- pire. Among its early adiicrents were survivors of the Gnostic sects, especially the Mareionites. (See Marcion.) It also won converts from the non-Christian educated classes of Europe, and in Africa even clergy embraced its teachings. By the end of the fourth century it had become one of the three great world-systems, competing with Neo-Platonism and Christianity for religious and intellectual leadershij). The most notable of its early Christian opponents were Titus of Bostra, Metropolitan Bishop of Arabia, and Saint Augustine. The Roman Government took measures against the IManich.Tans almost from the beginning. Diocletian issued an edict against them, commonly dated about 287. Valens (304- 378) issued other similar decrees. Manicha-ans were condemned to exile under Valentinian III. (425-455), and to death under Justinian (527- 565). But nothing seemed capable of crushing the movement. It survived even the attacks of Islam, and Uourished in Asia beyond the tenth century, whence it made its way once more into Europe in the heresies known under the names of the Paulicians, Bogomiles, Cathari, and Al- bigenses (qq.v. ). For references to the litera- ture, see Mani. MANIERE CBIBLEE, ma'nyar' kre'blft' (Fr., sieve-fashion). Probably the oldest process of engraving upon metal for the purpose of printing. It derives its name from the white dots with which the dark ground of the print is covered, resembling the holes of a sieve. These dots, which form the outlines of the engraving, were beaten into the plate by means of a punch, the parts hollowed out fonning a light image on a dark ground. The plates were made of some soft metal, like brass. The earliest ex- amples of prints, of the BibIioth&qiie Xationale (Paris), are from Cologne, where the art may have originated, in a manuscript dating at latest from 1406. The mani&re cribl<5e continued to be practiced as late as the first quarter of the six- teenth century, but was never an important factor in the development of engraving. MANIFEST (Lat. manifcstus, evident). Com- mercial. A document, in connnercial navigation, delivered to the officer of customs, by the cap- tain of a ship, which gives a list in detail of the cargo in his charge, with the names of the places where the goods were shipped, and to which they are addressed.