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14process of admixture which was essentially harmful to itself. The attitude of Mani's Cosmology, therefore, to the Christian doctrine of Redemption is similar to that of Hegelian Cosmology to the doctrine of the Trinity. To him redemption is a physical process and all procreation, because it protracts the imprisonment of light, is contrary to the aim and object of the Universe. The imprisoned atoms of light are continually set free from darkness which is thrown down in the unfathomable ditch round the Universe. The liberated light, however, passes on to the sun and the moon whence it is carried by angels to the region of light - the eternal home of the King of Paradise - " Pid i vazargii " - Father of greatness. This is a brief account of Mani's fantastic Cosmology. (1) He rejects the Zoroastrian hypothesis of creative agencies to explain the problem of objective existence. Taking a thoroughly materialistic view of the question, he ascribes the phenomenal universe to the Mixture of two independent, eternal principles, one of which (darkness) is not only a part of the universe - stuff, but also the source wherein activity resides, as it were, slumbering, and starts up into being when the favourable moment arrives. The essential idea of his cosmology, therefore, has a curious resemblance 1 It is interesting to compare Mani's Philosophy of Nature with the Chinese notion of Creation, according to which all that exists flows from the Union of Yin and Yang. But the Chinese reduced the6e two principles to a higher unity :- Tai Keih. To Mani such a reduction was not possible; since he could not conceive that things of opposite nature could proceed from the same principle.
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