Manichaean Texts from the Roman Empire

«I have chosen you, the good election, the holy church that I was sent to from the Father. I have sown the seed of life. I have . . . from east to west . . . my hope has gone toward the sunrise of the world, and every inhabited part; to the clime of the north, and the . . . Not one among the apostles did ever do these things . . . (my hope) will remain in the world until (the return of Jesus in judgement, and he will place my) church on the right side» — Mani se dirige a su iglesia como la buena elección enviada desde el Padre y declara que su esperanza permanecerá en el mundo hasta el juicio; los paréntesis son restitución de los editores y los puntos suspensivos marcan lagunas del texto.

«In the last years of Ardashir the king I came out to preach. I crossed to the country of the Indians. I preached to them the hope of life. I chose in that place a good election. In the year that Ardashir the king died Shapur his son became king. I crossed from the country of the Indians to the land of the Persians; from the land of Persia I came to the land of Babylon, Mesene and Susiana. I appeared before Shapur the king.» — Mani en primera persona relata su itinerario de predicación, citado por los editores en la introducción: salida a predicar en los últimos años de Ardashir, paso a la India, regreso a Persia y a Babilonia, Mesene y Susiana, y audiencia con Shapur.

«He received me with great honour. He gave me permission to journey . . . preaching the word of life. I even spent some years . . . in the retinue; many years in Persia, in the country of the Parthians, up to Adiabene, and the borders of the provinces of the kingdom of the Romans.» — sigue el relato de Mani: Shapur lo recibió con honor y le dio licencia de viajar predicando por Persia, el país de los partos, Adiabene y las fronteras de las provincias romanas; los puntos suspensivos marcan lagunas del texto.

«everything that has happened and that will happen . . . I have seen the totality through him» — palabras de Mani sobre su Gemelo celeste que los editores citan de los Kephalaia 15: 19-23 en la introducción; los puntos suspensivos son de la cita.

«I have become a single body, with a single Spirit! ( Keph. 15: 23–24)» — Mani declara haberse vuelto un solo cuerpo y un solo Espíritu con el Paráclito, según los Kephalaia 15: 23-24 citados por los editores; el espacio dentro del paréntesis es de la capa de texto.

«And he says that the Father of Greatness evoked the Mother of Life, and the Mother of Life evoked the Primal Man, and the Primal Man evoked his five sons, like someone who puts on armour for the fight. And he says that an angel named Nahashbat came towards him holding the crown of victory in his hand; he says that he spread out the light before the Primal Man, and that when the (King) of Darkness saw it, he thought and said: “I find close at hand that which I sought far away.”» — Teodoro bar Khoni, en el Liber Scholiorum XI, reporta la cadena de evocaciones de Mani: el Padre de la Grandeza evoca a la Madre de la Vida, ésta al Primer Hombre y éste a sus cinco hijos, y pone en boca del Rey de la Oscuridad su hallazgo; la voz es la del reportero siríaco, no la de un texto maniqueo.

«He says that when they had partaken of the five nourishing gods, the latter’s intellect was removed, and that due to the poison of the sons of darkness, they became like people who are bitten by an enraged dog or a snake.» — sigue el reporte de bar Khoni: los hijos de la oscuridad consumen a los cinco dioses nutricios, que pierden el intelecto y quedan como mordidos por un perro rabioso o una serpiente.

«(Mani) said that the daughters of darkness were already pregnant by means of their nature, and that through the beauty of the Messenger’s image that they had seen, their foetuses aborted and fell to earth and ate the shoots of the trees.» — Teodoro bar Khoni reporta lo que Mani decía sobre las hijas de la oscuridad, sus fetos abortados y los brotes de los árboles; el nombre entre paréntesis es restitución de los editores.

«The aborted foetuses consulted among themselves and remembered the image of the Messenger which they had seen, saying: “Where is the image which we have seen?” Asaqloun (i.e. Saclas), son of the King of Darkness, said to the aborted foetuses: “Give me your sons and daughters, and I will make you an image like the one you have seen.”» — sigue el reporte de bar Khoni: los fetos abortados recuerdan la imagen del Mensajero y Asaqloun, hijo del Rey de la Oscuridad, les ofrece hacerles una imagen semejante a cambio de sus hijos.

«(Mani) says that Jesus the Splendour approached the innocent Adam, and awoke him from the sleep of death, so that he might be saved from an excessive nature; as if a righteous man were found to be possessed of a violent devil and might be calmed by one’s skill. Thus was Adam also, when the beloved found him in a profound sleep, roused him, shook him and awakened him, drove the deceitful devil away from him and kept the female archon far from him. And then Adam looked closely at himself and he knew who (he was).» — Teodoro bar Khoni reporta el despertar de Adán por Jesús el Esplendor, con el símil del hombre justo poseído por un demonio violento al que se calma con destreza.

«They brought them, and gave them to him; he consumed the males, and gave the females to his wife.» — el reporte de bar Khoni cierra con la entrega de los hijos a Asaqloun; el tramo se corta en el cambio de plana y en la 64 sigue la unión con Nabroel y el nacimiento de Adán y Eva.

«Asaqloun had intercourse; she conceived and bore his son and named him Adam; she conceived and bore a daughter and named her Eve.» — la continuación del reporte en la plana siguiente nombra a Adán y a Eva como hijos de Nabroel y Asaqloun; el sujeto del periodo quedó en la plana anterior.

«For, when all the light will be purified and redeemed in the universe at the last, the collector of all things, the Last Statue, will gather in and sculpt itself.» — pasaje de los Kephalaia 165 citado por los editores: al final la Última Estatua reúne y esculpe en sí toda la luz purificada.

«It is the last hour of the day, the time when the Last Statue will go up to the aeon of light. The enemy too, death, will go in to bondage; to the prison of the souls of the deniers and blasphemers who loved the darkness.» — sigue el mismo pasaje de los Kephalaia: la Última Estatua sube al eón de la luz y la muerte entra en cautiverio, a la prisión de las almas de los negadores y blasfemos.

«If you wish to liken yourself to me: Bear up, like the wise shall bear, so that you will live. I reveal to you, my child, my loved one: Whoever wishes life, and life added to his life, long-suffering is what awaits; because without long-suffering he will not be able to live. For long-suffering has everything in it.» — pasaje de una Epístola de Mani citado por los editores: la exhortación a imitarlo mediante la paciencia, sin la cual declara que no se puede vivir; la traducción es provisional, de un texto de Ismant el-Kharab en edición por Gardner y Funk.

«However, they claim that not only do the powers of God effect this purgation and liberation of good and evil throughout the whole universe and all of its elements, but also that their own elect achieve the same results by means of the food of which they partake.» — Agustín, en de haeresibus 46, describe desde fuera la creencia maniquea de que los Elegidos logran por su comida la misma purgación que los poderes de Dios en el universo; es voz del heresiólogo, no de los maniqueos.

«And they state that the divine substance is intermingled with this food just as it is with the whole universe, and imagine that it is purified in their elect by the mode of life which the Manichaean elect live, as if their mode of life were holier and more excellent than that of their auditors.» — sigue el reporte de Agustín: la sustancia divina mezclada con el alimento se purifica en los Elegidos por su modo de vida, que él consigna como tenido por más santo que el de los Oyentes.

«For they would have their church consist of those two classes, elect and auditors.» — Agustín consigna la estructura de la iglesia maniquea en dos clases, Elegidos y Oyentes.

«Moreover, they believe that this portion of the good and divine substance which is held mixed and imprisoned in food and drink is more strongly and foully bound in the rest of men, even their own auditors, but particularly in those who propagate offspring.» — Agustín cierra el reporte adjudicando a los maniqueos la creencia de que la sustancia buena queda más atada en los hombres, y sobre todo en quienes engendran; la referencia de pieza es de haer. 46, 5-6.

«And Piene: The great Teacher let him travel with him, so that he might learn Latin. He teaches him well. Their body is set up, and they are good (and) worthwhile.» — carta copta de Kellis en que el muchacho Matthaios da noticias a su madre María sobre Piene, a quien el gran Maestro llevó consigo para que aprendiera latín; la pieza es P. Kell. Copt. 20, 24-7.

«(To) my loved mother, greatly revered by me; her whom I love with all my heart, whose memory is planted in my thought every hour. I am looking forward to seeing you, my mother Maria, precious to me. It is I, your son Piene, who is greeting you; in the Lord, – greetings.» — carta completa de Piene a su madre María, citada por los editores en la introducción: el saludo abre con la memoria plantada en el pensamiento a cada hora.

«This is my prayer every hour to the Father, the God of Truth, that He may preserve you healthy in your body, joyful in your soul and firm (in) your spirit; for all the time that you (will) spend in this place. Also, after this place, you may find life in the kingdom for eternity.» — sigue la carta de Piene: la oración al Padre, el Dios de la Verdad, por la salud del cuerpo, la alegría del alma y la firmeza del espíritu de su madre, y por la vida en el reino después de este lugar.

«And know, my beloved mother, that I am doing well here. I am following the Teacher, and will go to Alexandria with him. I shall be . . . I am coming to stay with Apa Lysimachos. Should I come, I will send (a message) to you.» — sigue la carta de Piene con sus noticias: sigue al Maestro, irá con él a Alejandría y piensa quedarse con Apa Lysimachos.

«The Mughtasilah. These people are very numerous in the regions of al-Bat.a’ih; they are (called) the S.¯abat al-Bat.a’ih (i.e. S.abians of the marsh-lands). They observe ablution as a rite and wash everything which they eat.» — Ibn an-Nadim describe en el Fihrist a los Mughtasilah, los que se bautizan a sí mismos, y su rito de ablución sobre cuanto comen; es voz del anticuario árabe, no de la secta.

«They assert that the two existences are male and female and that the herbs are from the likeness of the male, whereas the parasite plants are from the likeness of the female, the trees being veins (roots).» — sigue el reporte del Fihrist sobre la doctrina de los Mughtasilah: dos existencias, macho y hembra, con las hierbas a semejanza del macho y las plantas parásitas de la hembra.

«disciple was named Sham‘¯un. They agreed with the Manichaeans about the two elemental (principles), but later their sect became separate.» — cierre del reporte del Fihrist: el acuerdo de los Mughtasilah con los maniqueos sobre los dos principios elementales y la separación posterior de las sectas; la capa de texto parte las transliteraciones árabes por sus puntos diacríticos.

«I, Mani, the apostle of Jesus Christ through the will of God, the Father of Truth, from whom I was born.» — exordio del Cologne Mani-Codex, citado por los editores: Mani se nombra apóstol de Jesucristo por la voluntad de Dios, Padre de la Verdad, de quien declara haber nacido.

«It was said that his father was originally from Hamad¯an and had moved to Babylon, settling in al-Mad¯a’in in the place called T.¯ısf¯un (Ctesiphon) which had a temple (a house of idols).» — sigue el reporte del Fihrist sobre el padre de Mani, venido de Hamadán a Babilonia y asentado en Ctesifonte, donde había un templo.

«Having witnessed that, Fatiq attached himself to a group of people in the vicinity of Dastum¯ıs¯an known as the Cleansers (al-Mu˙gtasila). Their remnants persist to this day in that place and in the marshes.» — el Fihrist consigna que Fatiq se unió a los Purificadores, al-Mughtasila, cuyos restos declara persistentes en su propio tiempo.

«These people were (thus) of the sect which Fatiq was ordered to join when his wife was pregnant with M» — el Fihrist fecha la adhesión de Fatiq en el embarazo de la madre de Mani; la transliteración del nombre queda partida por su macrón en la capa de texto.

«Once she gave birth (to him), they claimed that she had had lovely dreams about him. And (once) she gained consciousness she had a vision of him being taken up into air by a force which then returned him, after perhaps a day or two (aloft).» — el Fihrist reporta los sueños de la madre y su visión del niño elevado por el aire y devuelto.

«And at the completion of his twelfth year, he was inspired from above by (a being) he called the King of the Gardens of Light, (for) it was God Almighty who addressed him. And the angel that brought him (this) revelation was called al-Tawm, from the Nabatean word meaning ‘companion’.» — el Fihrist data en el fin del duodécimo año la inspiración recibida del Rey de los Jardines de la Luz, y nombra al-Tawm al ángel que la trae, del nabateo compañero.

«And the angel said to him: ‘Abandon this community, for you are not of them. You must be unblemished and abstain from desires. The time is not right for you to appear, for you are still young.’» — palabras del ángel al joven Mani según el Fihrist: abandonar la comunidad, guardarse de los deseos y esperar el tiempo.

«(So) when he turned twenty-four, al-Tawm brought him forth saying: ‘Now is the time for you to appear and call (others) to your cause.’» — el Fihrist fija en los veinticuatro años el mandato de aparecer y llamar a otros.

«Peace be with you, M¯an¯ı, both from myself and from the Lord Who sent me to you and Who chose you for His message. He has commanded you to invite (others) in your own right and to preach on His behalf the Truth, laying it upon you to do so with your utmost effort.’» — lo que al-Tawm dice a Mani según el Fihrist: el encargo de invitar por derecho propio y predicar la Verdad con todo el esfuerzo.

«I was protected through the might of the angels and of the powers of holiness which were entrusted with my protection. They also brought me up by means of the visions and signs they showed me, which were short and very brief such as I could bear.» — Mani en el Cologne Mani-Codex declara haber sido protegido y criado por ángeles mediante visiones y signos breves, a la medida de lo que podía soportar.

«Very many are the visions and very great the marvels which he showed me throughout all that period of my youth.» — Mani declara en el códice la abundancia de visiones y maravillas de su juventud.

«whilst I with wisdom and cunning wandered in their midst and observed the ‘rest’ and did no wrong, neither did I cause distress or follow the rule of the baptists or engage with them in dialogue in the same way (as they do).» — Mani declara haber andado entre los bautistas con sabiduría y astucia, sin seguir su regla ni entrar en su modo de discutir; los paréntesis son restitución de los editores.

«Then that baptist rebuked me saying: ‘Get up and come with me to the place where there is wood, take it and bring it.’» — episodio del Cologne Mani-Codex: el bautista increpa a Mani y le manda ir por leña.

«If you spare us the pain, you will not die along with the murderer.’» — la palmera habla en el códice y condiciona la suerte del hombre a que le ahorre el dolor; el paréntesis que nombra al que habla es restitución de los editores.

«Then that baptist, overwhelmed by fear, leapt out of the tree in confusion and fell at my feet saying: ‘I did not know that this secret mystery is in your power. How was the (great pain of the palm) revealed to you?’» — el bautista cae a los pies de Mani y le pregunta cómo le fue revelado el dolor de la palmera.

«He said to me: ‘Guard this mystery, tell it to nobody, lest anyone becomes jealous and kills you.’» — el bautista ordena a Mani guardar el misterio para que nadie lo envidie y lo mate.

«One of the leaders of their law spoke to me when he saw that I did not take vegetables from the garden but was asking them for them as a form of alms. He said to me: ‘Why do you not take vegetables from the garden, but ask me in turn for them as a form of alms?’» — un jefe de la ley de los bautistas pregunta a Mani por qué pide las verduras como limosna en vez de tomarlas del huerto.

«Fatiq! Do not eat meat, do not drink wine and abstain from intercourse» — la voz del santuario ordena a Fatiq, padre de Mani, abstenerse de carne, vino y trato carnal, según el Fihrist; el tramo se corta antes de la llamada de nota que el troceo intercala a media frase.

«with anyone.’ Fatiq heard this call repeated many times over three days.» — cierre de la orden recibida por Fatiq, repetida muchas veces durante tres días; el arranque del periodo queda del otro lado de la nota intercalada.

«It was said that M¯an¯ı was ¯ the Bishop (usquf ) of Qunn¯ı4 and of the kinsmen of (328) the H . ¯uh.¯ı, the B¯adar¯ay¯a and the Baks¯ay¯a nearby. He had a deformed foot.» — el Fihrist de Ibn an-Nadim, citando a Muhammad bin Ishaq, consigna la sede episcopal adjudicada a Mani, su parentela y un pie deforme; la cifra entre paréntesis es la plana de la edición de Flügel y la capa de texto parte las transliteraciones árabes por sus macrones.

«and it10 cried (lamen)ting just like human beings and like children. Alas, alas! Blood poured from the place which was cut by the sickle which he held in his hands.» — episodio del Cologne Mani-Codex sobre la planta segada que grita y sangra como los hombres; la cifra pegada a la palabra es la llamada de nota del troceo.

«from infancy 11 (until) my fourth year. Then I entered the religion of the baptists11 in which I was brought up when I was young, protected through the might of the angels of light and of the powers of great strength who had a command from Jesus concerning my protection.» — Mani en el códice fecha en el cuarto año su entrada en la religión de los bautistas y adjudica su protección a los ángeles de luz por mandato de Jesús; la cifra a media frase es la llamada de nota.

«the waters there appeared to me a human form which showed me by hand the ‘rest’ so that I might not sin and bring distress on him.» — una forma humana surgida de la fuente muestra a Mani el Reposo para que no peque ni le cause pesar.

«In this way, from the age of four until the time when I reached my physical prime, I was (secretly) kept safe in the hands of the most holy angels and powers of holiness» — Mani declara haber sido guardado en secreto por los ángeles santísimos desde los cuatro años hasta su plenitud física.

«Another time a voice as of the Syzygos (Gr. sÅzugov, sÅzux) addressed me from the air saying: ‘Strengthen your power and discipline your mind and accept everything which is to be revealed to you.’» — la voz del Syzygos manda a Mani fortalecer su poder, disciplinar su mente y aceptar cuanto le sea revelado; la transliteración griega entre paréntesis es de los editores.

«Yet again he said the same: ‘Strengthen your power and confirm your mind and submit to everything which is about to come to you.’» — la misma orden se repite en el códice con variante, confirmar la mente y someterse a lo que viene, y la repetición queda consignada sin armonizar.

«When) I was twenty (four) years old, in the year in which Dariadaxar,14 the king of Persia, conquered the city of Hatra,15 and in which his son King Sapores16 assumed the mighty diadem, in the month Pharmouthi, on the eighth day according to the moon,17 the most blessed lord had compassion on me and called me to his grace» — el códice, en el testimonio de Baraies el Maestro, fecha la llamada de Mani por la conquista de Hatra por el rey de Persia y la asunción de la diadema por Sapores, en el mes Farmuti.

«Even as my Father has been well pleased and has shown me mercy and pity, to redeem me from the error of the sectarians,» — Mani declara que su Padre lo redimió del error de los sectarios y le envió a su Syzygos.

«Therefore, when he came, he released me and separated me and drew me away from the midst of that rule in which I was brought up. In this way he called me and chose me and drew me and separated me from their midst.» — Mani describe la acción del Syzygos con una serie de verbos repetidos: soltar, separar, apartar, llamar, elegir y atraer fuera de la regla en que fue criado.

«and (showed me) who I am and what my body is, in what way I came and how my coming into this world happened, and who I have become among those who are most distinguished in pre-eminence, and how I was born into this fleshly body, or through what woman I was brought to birth and delivered into this flesh, and by whom I was begotten.» — el Syzygos revela a Mani quién es, qué es su cuerpo, cómo vino al mundo, por qué mujer nació y quién lo engendró.

«and how that . . . came about, and who is my Father on high or in what way I was separated from him and was sent according to his will, and what command and instruction he gave to me before I clothed myself with this frame, and before I fell into error in this loathsome flesh, and before I put on its intoxication and its habits,» — sigue la revelación sobre el Padre de lo alto, la separación, el envío y lo anterior a vestirse de esta carne y su embriaguez.

«He also revealed to me, in addition, the measureless heights and unsearchable depths,» — Mani declara que le fueron reveladas las alturas sin medida y las profundidades inescrutables.

«I recognised him, and understood that I am he from whom I was separated. I have borne witness, that I myself am he and am (completely) the same» — pasaje en verso del códice en que Mani declara reconocerse en su Syzygos y ser él mismo aquel de quien fue separado; la disposición en renglones cortos es del impreso.

«Again he spoke thus: ‘With very great skill and understanding I went about in that rule, guarding that hope in my mind while no one perceived who it was that was with me.» — Mani declara haber andado en aquella regla guardando su esperanza sin que nadie percibiera quién estaba con él.

«Therefore when that highly renowned and greatly blessed one revealed to me these great unspeakable secrets, he began to say to me: “Declare this mystery which I have revealed to you from . . . to everyone . . . and reveal» — el códice, ya en la voz de los maestros y no en la de Baraies, pone en boca del revelador el mandato de declarar el misterio a todos; las páginas 27 y 28 del manuscrito faltan.

«which separates the weeds and fruits of the earth, to cut off the branches of all the rebels, then truth alone is glorified and reigns like the (Father?) of the heights.» — imagen de la hoz que separa la cizaña y corta las ramas de los rebeldes, tras la cual solo la verdad es glorificada; el signo de interrogación dentro del paréntesis es de los editores.

«(my enemies are) great in number, but I am alone. These are rich, but I am poor; how then shall I who am alone against all, be able to reveal this mystery in the midst of the great number which is (entangled in) error?» — objeción que Mani se plantea a sí mismo en el códice: enemigos numerosos y ricos frente a él solo y pobre, y la pregunta de cómo revelará el misterio.

«While these thoughts were passing through my mind, there stood before me immediately my (most glorious) Syzygos and he said to me: ‘Why have you said that this mystery can not be revealed to the kings by you? So just as I counselled you before as a good adviser, so now am I advisor of your counsel.’» — el Syzygos responde a esa objeción reprochando a Mani haber dicho que el misterio no puede revelarse a los reyes.

«And he revealed to me everything which took place in the ships. Moreover, he disclosed the bosom of the pillar and the fathers and the powers of great strength which are hidden (in it» — en el testimonio de Timoteo, el códice consigna la revelación de lo que ocurre en las naves y del seno del pilar.

«to be chosen and to appear to me, prepared and perfected in her teachers and bishops, elect and catechumens, in the meals, acts of piety and greatest helpers and everything that would happen so that this church of mine would be revealed,» — Mani declara revelada su iglesia, con sus maestros y obispos, elegidos y catecúmenos, sus comidas y actos de piedad.

«moreover, concerning my soul, which is the soul of all worlds» — el códice pone en boca de Mani la identificación de su alma con el alma de todos los mundos; el tramo se corta antes de la nota que el troceo intercala, y la frase sigue preguntando qué es ella misma y cómo llegó a ser.

«These things I beg of you, are they given to me and will they remain with me all the time, not hidden, but openly (revealed) through my hands and made manifest (to the) eyes (of all people)?» — en el códice, bajo un testigo que los editores declaran desconocido, Mani pide de rodillas que lo revelado quede con él y se manifieste abiertamente por sus manos.

«and moreover that when 38 surrounded by oppression or persecution, I might be hidden from the sight of my enemies’.» — última petición de Mani, quedar oculto a los ojos de sus enemigos en la persecución; la cifra a media frase es la paginación del manuscrito que el impreso intercala.

«Furthermore, if you ever summon me when you are oppressed, I shall be found standing by you and shall be your protector in all oppression and danger.» — el glorioso responde prometiendo estar junto a Mani y protegerlo en toda opresión y peligro.

«Therefore know, brethren, and understand everything which has been written here, about the way in which this mission was sent in our generation, just as we were taught by him,» — Baraies el Maestro se dirige a los hermanos para que entiendan cómo fue enviada esta misión en su generación; es voz del tradente nombrado por el códice.

«For let him who is willing hear and attend how each one of the forefathers has made known his own revelation to his own elect, which he chose and brought together in that generation in which he appeared, and has written about it and passed it on to posterity.» — Baraies enuncia el principio con que el códice ordena sus testimonios: cada antepasado dio a conocer su revelación a sus propios elegidos y la escribió para la posteridad.

«So, therefore, each one of them, according to the period and course of his mission, spoke what he had witnessed and has written it as a memorial, including about his rapture.» — Baraies cierra el argumento: cada uno escribió como memorial lo que atestiguó, incluido su arrebato.

«In the third year and in the tenth month I went out to wander in the desert land. I considered in my mind the heaven and the earth and (all) works (and affairs), in what manner (and by whom) and by whose (purpose) they came to be» — apertura del apocalipsis de Enós citado por el códice: la salida al desierto y la consideración del cielo, la tierra y todas las obras.

«And he seized me with very great quietness. My heart was heavy and all my limbs trembled. The bones of my back were shaken by the violence and my feet did not stay firm on their joints. I went away to many plains and saw there very high mountains.» — el arrebato de Enós, con el corazón pesado, los miembros temblando y los huesos de la espalda sacudidos.

«He who is all-powerful in supremacy sent me to you, to reveal to you the secret things you have thought about, since you have been chosen for the truth.» — el ángel declara a Enós su envío para revelarle los secretos pensados, por haber sido elegido para la verdad.

«I was thinking about in what manner all works came to be. And while I was considering, suddenly, the living (spirit) seized me and (took me) with great (force and) set me (on the top) of a (very) high mountain» — apertura del apocalipsis de Sem citado por el códice: el espíritu viviente lo arrebata y lo pone en la cima de un monte altísimo; el nombre va tal como lo imprime la traducción.

«The doors were opened silently and clouds were divided by the wind. I saw a glorious throne room coming down from the topmost height and a very great angel standing there. The appearance of his face’s form was very beautiful and youthful,» — visión de Sem: las puertas abiertas en silencio, la sala del trono que desciende y el ángel de rostro bellísimo y juvenil.

«And then my facial expression altered so that I fell to the ground; the bones of my back were shaken violently and my feet did not stay firm on their joints. A voice inclined towards me, and calling from the throne room and coming to me it took my right hand and made me stand. It puffed the breath of life into my face and effected the increase of (my) power and glory.» — efecto de la visión sobre Sem y el soplo de vida con que la voz lo levanta y le acrecienta poder y gloria; los huesos sacudidos repiten casi a la letra el pasaje de Enós, y la repetición queda consignada.

«I am Enoch the righteous. My grief is great and tears are streaming from my eyes because I have heard slander which comes forth from the mouth of the godless.» — apertura del apocalipsis de Enoc citado por el códice, con el llanto por la calumnia salida de la boca de los impíos.

«so that no one might overcome me in wisdom, and I might be free of sickness and danger; and that the souls of the victors coming out of the world might be seen by the eyes of all men.» — Mani pide no ser vencido en sabiduría, quedar libre de enfermedad y peligro, y que las almas de los vencedores sean vistas por todos al salir del mundo.

«For I shall (show) everything by my hand and be (like a mirror to you so that (the) wisdom) is perfected (in you and you are freed) from illness.» — la respuesta promete a Mani ser como un espejo para él, de modo que se perfeccione la sabiduría y quede libre de enfermedad; los paréntesis son restitución de los editores sobre las lagunas.

«the greatest Angel of Light. Receive from me and write these things I reveal to you on the purest papyrus which is not perishable or liable to worms.» — el ángel que se nombra Balsamos ante Adán, en el apocalipsis que el códice cita, manda escribir la revelación en papiro incorruptible; el nombre queda del otro lado de la llamada de nota que el troceo pega a la frase.

«Write all these secrets on bronze tablets and hide them in the ground of the desert.» — la orden dada a Enós de escribir los secretos en tablas de bronce y esconderlas en el suelo del desierto; el tramo se corta antes de la llamada de nota.

«One of the angels, Michael by name, said to me: ‘I have been sent to you for this reason, that we may make known to you all works and reveal to you the land of the pious, and I may show you the land of the ungodly and what the place of punishment of sinners is like.’» — en el apocalipsis de Enoc que el códice cita, el ángel Miguel declara su envío para mostrar la tierra de los píos y el lugar del castigo de los pecadores.

«They put me on a chariot of wind and brought me to the limits of the heavens. And (we) traversed the worlds, both the world (of death) and the world 60 (of dark)ness and the world of fire. And after this they led me into the richest world which is most glorious in light and is more beautiful than the stars I had seen.’» — Enoc relata el arrebato en un carro de viento hasta los límites de los cielos y el paso por los mundos de la muerte, la oscuridad y el fuego hasta el mundo más rico y luminoso.

«He saw everything and questioned the angels, and whatever they said to him he inscribed in his writings.» — el códice cierra el testimonio de Enoc con el registro escrito de cuanto vio y preguntó.

«Paul, apostle not of men or through a man but through (Jesus) Christ and God the Father who (raised) him from the (dead).’» — cita de Gálatas dentro del códice, en la traducción del volumen y con las restituciones de los editores entre paréntesis.

«I shall come back to visions and revelations of the Lord. I know a man in Christ – whether in the body or out of the body I do not know, God knows – that such a man was seized up into paradise. And he heard secret words which man may not speak of. Concerning him I shall boast, but concerning myself I shall not boast.’» — cita de 2 Corintios dentro del códice, sobre el hombre arrebatado al paraíso que oyó palabras que no es lícito decir.

«I show (you), brethren, that the gospel which I proclaimed to you, I did not receive (or) learn from man but (through a) revelation of Jesus» — cita de Gálatas 1 dentro del códice: el evangelio no recibido de hombre sino por revelación; el tramo se corta antes del corchete de plana.

«In short all the most blessed apostles, saviours, evangelists and prophets of truth – each of them observed, as the living hope was revealed to him for proclamation, and wrote and has handed it down and deposited it for the reminding of the future sons of (the Holy) Spirit who would know the perception» — el códice generaliza: cada apóstol, salvador, evangelista y profeta de verdad escribió y depositó lo revelado para recordatorio de los hijos futuros del Espíritu.

«In this way also, it follows that we should write about the allpraiseworthy apostle, through whom and from whom our hope and inheritance of life have come, and tell of him to all later people and members of the faith and the spiritual offspring who are increased through his very bright waters, so that his rapture and revelation may become known to them.» — el tradente deriva de esa serie el deber de escribir sobre el apóstol digno de toda alabanza, para que su arrebato y su revelación se hagan conocidos; el impreso parte la palabra al fin de renglón y el extractor la une en *allpraiseworthy*, donde la lectura propuesta es *all-praiseworthy*, sin cotejo contra imagen de facsímil.

«that he did not receive truth from men nor from the report of books, as our father himself says in the writings he sent to Edessa.» — el códice declara que Mani no recibió la verdad de los hombres ni del reporte de los libros, y remite a la Carta a Edesa del propio Mani.

«In the books of our father there are very many other extraordinary events similar to these, which make known his revelation and the rapture of his mission. For great is this magnificent coming which comes to (us) through the Paraclete, the spirit of truth.» — el tradente remite a los libros de Mani por otros muchos sucesos de su revelación y llama Paráclito y espíritu de verdad a esa venida.

«It is because of the reasonings of those who have clothed themselves with unbelief and think nothing of this revelation and vision of our father, that we have repeated from our forefathers their rapture and each one’s revelation, so that they may realise that the commission of the (earlier) apostles was likewise of (this nature).» — el códice declara para qué repite los arrebatos de los antepasados: por los razonamientos de quienes se visten de incredulidad y tienen en nada la revelación de Mani.

«For when each of them was seized, (everything he saw) and heard 72 he wrote down and made known, and himself became a witness of his own revelation; while his disciples became the seal of his sending.» — el códice fija la regla de la cadena: cada arrebatado se vuelve testigo de su propia revelación y sus discípulos, sello de su envío.

«As for us, brethren, who as children of our father’s spirit have heard and hearkened to those things, and have rejoiced because of them, let» — Baraies el Maestro se dirige a los hermanos como hijos del espíritu del padre; el tramo se corta en el cambio de plana.

«and on it alone a light was rising and a path was levelled out on it and I myself was walking on this.» — visión que el códice adjudica a un testigo del entorno de Mani: la luz que se alza sobre el mar y el camino allanado por el que camina.

«Why are you grieving over Sita? For he is not of your elect nor will he follow your path.’» — en la misma visión, el hombre que arrojó a Sita al mar declara que no es de los Elegidos de Mani ni seguirá su camino.

«I had sufficient debate with each of them in that rule, (arising) and questioning them (about the) way of God and (about the) commands of the saviour, (and about) 80 (ritual) ablution and about the vegetables they wash ritually and about their every law and ordinance by which they live.» — Mani, en el testimonio de Baraies, declara haber disputado con cada uno de aquella regla sobre el camino de Dios, las abluciones y las verduras lavadas ritualmente.

«When I declared invalid and denounced their teaching and mysteries, showing them how they had not received the things they followed from the commands of the saviour, some of them were amazed at me; but others were angry and in their wrath said: ‘Does he intend to go over to the Greeks?’» — Mani declara inválida la enseñanza de los bautistas y consigna la reacción dividida, entre el asombro y la sospecha de que quisiera pasarse a los griegos.

«There is (no value) in (this) ritual washing with which 81 you cleanse your food. For this body is defiled and is formed from a mould of impurity.» — Mani niega valor al lavado ritual de la comida y funda la negativa en que el cuerpo mismo está formado de un molde de impureza.

«Consider how, when someone purifies his food and then partakes of it after it has been ritually washed, it is obvious to us that from it come blood, bile, burps and shameful excrement and the foulness of the body.» — el argumento de Mani por los efectos: de la comida purificada salen igual sangre, bilis y excremento.

«If someone restrains his mouth for a few days from this food, immediately it is clear that all these shameful and loathsome discharges cease and decline (in the) body;» — segunda parte del argumento: la abstinencia hace cesar esas descargas, prueba de que provienen del alimento.

«And the way you ritually wash yourselves in water every day also has no value: For, if you have once been cleansed and purified, why do you ritually wash yourselves again every day?» — Mani vuelve el argumento contra el baño diario: si ya se purificaron una vez, pregunta por qué lo repiten cada día.

«Thus, it is very clearly plain that all defilement comes from the body. Behold, you (yourselves) are clothed in it.» — Mani concluye que toda mancilla viene del cuerpo, del que sus interlocutores están revestidos.

«However, the purity which is spoken of is the purity through knowledge; it is the separation of light from darkness, of death from life, and of living waters from turbid ones;» — Mani define la pureza verdadera como pureza por conocimiento, separación de la luz y la oscuridad, de la muerte y la vida, de las aguas vivas y las turbias.

«This is in truth the most righteous purity which you have been exhorted to practise. You have turned away from it and have been washed clean, and have adhered to the purification of the body which is utterly defiled and fashioned from impurity; through it the body coagulates and comes to take its shape.’» — Mani reprocha a los bautistas haberse apartado de esa pureza para adherirse a la del cuerpo.

«Some of them treated me as prophet and teacher; some of them said: ‘The living word is sung through him. Let us make him teacher of our doctrine,’» — el códice consigna las lecturas encontradas de la comunidad sobre Mani, empezando por quienes lo tenían por profeta y maestro.

«Others asked: ‘Is (this) he concerning whom our teachers prophesied when they said, “A young man will (rise up from) our (midst) and will come (forward) as a new (teacher) 87 to call into question our whole doctrine, just as our forefathers have spoken of the ‘rest of the garment’?”’» — otros de la comunidad se preguntan si Mani es aquel joven anunciado por sus maestros que cuestionaría toda la doctrina.

«However, others said: ‘Is not that which is voiced by him error, does he want to lead astray our people and split the doctrine?’ Others of them were filled with malice and wrath and some of them voted for death. Others said: ‘This is the enemy of our (rule).’» — el códice consigna sin armonizar las voces contrarias, hasta el voto de muerte y la acusación de enemigo de la regla.

«Then (indeed) Sita and his (companions) saw that I would not come over to their (persuasion, but that) I was little by little invalidating and denouncing their rule and their exclusion of food, and that 89 I was not practising ritual washing like they did.» — Mani relata cómo Sita y los suyos vieron que no cedería y que iba invalidando su regla y su exclusión de alimentos.

«They also summoned the steward Patticius and said to him: ‘Your son has turned aside from our rule and wishes to go into the world. Those things which we prohibit and do (not) eat, wheaten bread and fruit and vegetables, he does not» — los ancianos convocan a Patticio, padre de Mani, y le acusan a su hijo de apartarse de la regla; el tramo se corta en el cambio de plana.

«From your youth you have been with us and have lived correctly by the ordinances and customs of our rule. You have been like a modest bride in our midst.» — la asamblea recuerda a Mani su conducta anterior con la imagen de la novia recatada.

«We hold your father in great honour: why then do you now declare invalid the ritual washing of our and our fathers’s rule by which we have long lived? You are also invalidating the commands of the saviour. Indeed you want to eat wheaten bread and vegetables which we do not eat. Why do you live in this way and not comply with farming the earth like we do?’» — la asamblea le reprocha invalidar el lavado ritual de la regla de los padres y no labrar la tierra como ellos.

«Again, Mani said that Alchasaios found his disciples baking loaves. At this the loaf spoke to Alchasaios who then commanded them not to bake again.» — el códice consigna un dicho de Mani sobre Alchasaios: el pan habla y de ahí la prohibición de volver a hornear.

«Are you not righteous, are you not pure? Why then are you taking us to fornicators?’» — la verdura llora y habla al bautista Sabbaios en el relato que el códice adjudica a Mani; el nombre va tal como lo imprime la traducción.

«Then I said to them: “Look at these famous men of your rule, who saw these visions, were moved by them and preached them to the others. In the same way I am practising everything that I learned from them.”» — en el testimonio de Timoteo, Mani apela a los hombres famosos de la propia regla que tuvieron visiones y las predicaron.

«When I had thus spoken to them and confounded their words, they immediately all became so angry that one of them stood up and hit me. They held me fast in the middle of them and beat me up. They seized me by the hair as they would an enemy.» — el códice relata la golpiza a Mani en la asamblea, tomado del cabello como a un enemigo.

«However, because Patticius, the overseer of the house, begged them not to commit sacrilege against 101 those who were amongst them, they had consideration and let me go.» — la intercesión de Patticio, supervisor de la casa, detiene la agresión.

«my most blessed Syzygos – he is my lord and helper – (appeared) before me. He said to me: “Do not be sad and do not weep!”» — el Syzygos aparece tras la oración de Mani y le manda no entristecerse ni llorar.

«Where shall I go then? All religions and sects are adversaries of the good. I am a stranger and alone in the world.» — la queja de Mani en el códice: todas las religiones y sectas le son adversarias y se declara extranjero y solo en el mundo.

«How then, if these people have given me no room to accept the truth, will the world, its princes or its teachings, receive me when it comes to hearing these secrets and to accepting (these) hard precepts?» — Mani razona de lo menor a lo mayor: si los suyos no le dieron lugar, menos se lo dará el mundo.

«For, see, they are mighty and exercise power with their wealth, their authority and their material means; but I am alone and poor in all these things.”» — Mani contrapone el poder, la autoridad y los medios materiales de los príncipes a su propia soledad y pobreza.

«You have been sent out not only to this religion, but to every people, every school, every town and every place.» — el esplendente declara a Mani enviado no solo a esa religión sino a todo pueblo, escuela, ciudad y lugar.

«So, set out and go abroad; for I will be with you as helper and protector in every place, where you proclaim everything I have revealed to you. So do not worry and do not be sad.”» — la orden de salir al extranjero con la promesa de auxilio y protección en todo lugar.

«(At that time) there came to me two young men from the baptists, (Simeon) and Abizachias, who had been my neighbours. (They came) to me, to accompany me everywhere, and they were with me as helpers, (wherever) we (went).’» — el cumplimiento del anuncio: Simeón y Abizachias, vecinos suyos, se vuelven sus acompañantes; los nombres van tal como los imprime la traducción.

«Thus, according to the will of our lord, I left that rule; in order to sow his most beautiful seed, to light his brightest candles, to redeem living souls from subjection to rebels, to walk in the world after the image of our lord Jesus, to throw on to the (earth) a sword, division and the blade of the spirit, to scatter the (bread) on (my) people» — Mani enuncia en serie el propósito de su salida: sembrar la semilla, encender los cirios, redimir almas vivas, andar el mundo según la imagen de Jesús y echar espada y división.

«I came abroad and into foreign lands, like a sheep in sight of the wolves, so that through me believers could be separated from unbelievers and be chosen, the good seed from amongst the weeds, the children of the kingdom from the children of the enemy and the descendants of the heights from the offspring of the depths; thus through me the Father might separate his own from strangers.» — Mani se compara con una oveja a la vista de los lobos y enuncia las separaciones que su venida opera, la buena semilla de la cizaña y los descendientes de las alturas de la prole de las honduras.

«he might let the truth of his (own) knowledge (Gr. gnosis) be visible among the religions and peoples, and use me to make a stand before the kings of the earth and the princes of the world in order to take his own from all of them.» — Mani declara su misión de hacer visible entre religiones y pueblos la verdad del conocimiento del Padre y de comparecer ante los reyes de la tierra; la transliteración griega entre paréntesis es de los editores.

«In this way I had left, and no follower of that religion had noticed where we went. We travelled about until we crossed and came to Ctesiphon.» — Mani relata su salida inadvertida y el viaje hasta Ctesifonte.

«I was sad, because I thought you were dead and that I would never see you again. I said: ‘Whom shall I call? Who will obey me? Whom could I see before my eyes? To whom shall I lament my grief or open the secrets of my heart?’» — Patticio llora ante Mani y enumera lo que perdería, a quién llamar y a quién abrir los secretos de su corazón.

«Do not weep, do not be sad and do not worry about me! For you yourself will be with me. You will find ample grace through me; what you have done up to today (has happened according) to the will of the Father of Light.» — Mani consuela a Patticio y remite lo hecho hasta ese día a la voluntad del Padre de la Luz.

«Set out and go abroad; for, see, two men from that rule will come to you and be» — el Syzygos anuncia a Mani dos compañeros salidos de aquella regla; el tramo se corta en el cambio de plana y allí sigue con Patticio como el primero de sus Elegidos.

«They saw an apparition in the shape of a man (like) an angel of God, so that they were (all) moved at what they saw.» — el códice consigna la aparición con forma de hombre semejante a un ángel de Dios y el movimiento de quienes la vieron.

«In (the land)47 of the Medes I went (to the brothers in) Ganzak. (There) was then a great famine.» — Mani relata su paso a Ganzak, en tierra de los medos, durante una gran hambruna; la cifra pegada a la palabra es la llamada de nota, y la lectura alternativa de ese pasaje habla de mineral de estaño en vez de hambruna.

«(What power) do you have?” (I replied) to him: “(A doctor) is what I am.” He (answered) me: “Come, (if ) you are willing, into my house; for my daughter is being tossed about by (an illness).”» — el padre pregunta a Mani quién es y qué poder tiene, y Mani se declara médico; los paréntesis son restitución de los editores sobre lagunas.

«Of your treasures (of gold and silver) I ask for» — Mani rechaza los tesoros de oro y plata que le ofrece el padre agradecido; el tramo se corta en el cambio de plana y allí sigue con el alimento de un día para los hermanos.

«Consider the will) according to which51 you came into being bodily, and the truth (which I) have proclaimed to (you). For this reason ambassadors and (apostles) will be sent at your command to every place, and this hope (and the) message of peace will be declared by them in every town (where) you wish to go.”’» — en el testimonio de Timoteo, el Syzygos anuncia a Mani el envío de embajadores y apóstoles a todo lugar por orden suya; la cifra pegada a la palabra es la llamada de nota.

«When we . . . went into the middle of the mountains and Patticius was with (me), there suddenly rose up a storm, so that the sand whirled about and confused (our senses). I went in front of Patticius . . . Then he, (my) most splendid Syzygos, came to my side, to give me (strength and encouragement).» — Mani relata la tormenta de arena en las montañas y la llegada del Syzygos a su lado.

«He (took) me on to the (highest) mountain; there I saw a (man) who had growing on his body hair which was eighteen inches long, thick and (hanging down) in full curls.» — Mani describe al hombre del monte más alto con el pelo de dieciocho pulgadas, espeso y en rizos.

«Teach (me) the message of knowledge! For that is why you have come up here.” However, I taught him in (a cave . . . ),54 so that wisdom dawned in him. I (declared) to him about resting, the commandments and worship before the lights of heaven.» — el hombre peludo pide a Mani el mensaje del conocimiento, y Mani declara haberle enseñado el reposo, los mandamientos y el culto ante las lumbreras del cielo.

«my ( . . . ) a tree ( . . . ) and I took of the best fruits. Since that time I have had this hair on my body.”» — el hombre atribuye su pelambre a haber tomado de los mejores frutos de un árbol.

«I (went) to a place, which was unknown and cut off from those towns. There was also there a crowd of people and (many) towns. Just as I arrived at that place the heavenly light of the day was rising and the king of (that) land55 (was going) hunting.» — Mani relata su llegada a un lugar apartado donde el rey salía de cacería; los editores preguntan en nota si es la conversión del Shah de Turán.

«When the king and his princes saw me, they became agitated and (astonished . . . He beckon)ed me (from the throne to come to him)56 so that ( . . . ) to them ( . . . ) When I had got nearer (to them), the king and his (princes) got down off their (chariots).» — el encuentro de Mani con el rey: la agitación de la corte y el descenso de los carros.

«down, because my fruits have been stolen. Let me be for this (year), and next year I shall give you (fruits) equal to those which were stolen (in) all the (other years).’» — la palmera datilera pide por boca del bautista Aianos que no la corten y promete fruto equivalente al año siguiente; el imperativo arranca en el chunk anterior con *Do not cut me*.

«the most blessed and radiant ( . . . ) raised me into the air; and took me to secret places, which are unknown in these abodes of» — bajo el testimonio de un maestro y un obispo que el códice no nombra, Mani relata su elevación por el aire a lugares secretos; el tramo se corta en el cambio de plana.

«He conducted a) disputation with me before the men of his faith. In all points he was (defeated) and (drew) laughter on himself, so that he was filled with (envy) and malice.» — Mani relata la disputa con el jefe de una secta que el códice no identifica y su derrota ante los suyos; los editores preguntan en nota si eran magusaeos, caldeos o judíos.

«For as much as he himself (spoke) the (magic) words, my lord frustrated (his) wickedness.» — Mani declara frustrado por su señor el conjuro que aquel jefe cantó contra Patticio.

«When the (hour of ) prayer came, we said to Patticius: “(Let us pray!) For the commandment (of God calls) my lord (and us) to prayer» — en el testimonio de un maestro sin nombre y de Ana, hermano de Zacheas, se consigna el llamado a la oración; los espacios dentro de los paréntesis son de la capa de texto.

«Furthermore, at the time when fasting (was over (?) . . . ) he went out and asked for alms (before) the houses» — el códice consigna que, terminado el ayuno, Mani salió a pedir limosna por las casas.

«In Pharat there was a ( . . . ) called Oggias (?), a man who was (famous) because of his (influence) and his power over the men.» — el códice presenta en Farat a un tal Oggias, famoso por su influencia y su poder sobre los hombres; el signo de interrogación tras el nombre es de los editores, que en nota dan otra lectura posible.

«I want to (get) on a ship and (travel) to the Indians» — respuesta del interlocutor de Mani en Farat sobre su intención de embarcar hacia los indios; el tramo se corta ante la laguna.

«When the church of the saviour was raised to the heights, my apostolate began, which you asked me about! From that time on 5 was sent the Paraclete, the Spirit of truth; the one who has come to you in this last generation.» — el primer kephalaion pone en boca de Mani el comienzo de su apostolado y la venida del Paráclito, el Espíritu de verdad, en esta última generación.

«Just like the saviour said: When I go, I will send to you the Paraclete. When the Paraclete comes, he can upbraid the world concerning sin; and he can speak with you on behalf of righteousness; and 10 about judgement; concerning the sinners who believe me not;» — el kephalaion apoya esa venida en la promesa del salvador sobre el Paráclito que reprenderá al mundo; las cifras intercaladas son la numeración de líneas del impreso.

«Yet, when the church 25 assumed the flesh, the season arrived to redeem the souls; like the month of Parmuthi that cereal shall ripen in, to be harvested.» — el kephalaion fecha con la imagen del mes Parmuti y de la mies madura la sazón de redimir las almas.

«At that same season he . . . my image, I assuming it in the years of Artabanus the king of Parthia.» — Mani fecha en los años de Artabano, rey de Partia, la asunción de su imagen; el tramo se corta en el cambio de plana, donde sigue con Ardashir.

«This is how everything that has happened 20 and that will happen was unveiled to me by the Paraclete;» — Mani declara en el primer kephalaion que el Paráclito le develó cuanto ha ocurrido y ocurrirá; la cifra intercalada es la numeración de líneas del impreso.

«ear hear, and the thought think, and the . . . I have understood by him everything. I have seen the totality through him! I have become a single body, with a single Spirit!» — cierre de la declaración de Mani en el kephalaion: haber visto la totalidad por el Paráclito y haberse vuelto un solo cuerpo y un solo Espíritu con él; el volumen ya había citado estas dos frases en la introducción desde los Kephalaia 15, y aquí las imprime dentro del texto completo.

«In the last years of Ardashir 25 the king I came out to preach. I crossed to the country of the Indians. I preached to them the hope of life. I chose in that place a good election.» — la misma declaración de itinerario que la introducción del volumen cita en la plana 46 reaparece aquí dentro del primer kephalaion, ahora con la numeración de líneas del impreso intercalada; la repetición queda consignada sin armonizar.

«Yet, also, in the year that Ardashir the king died Shapur his son became king. He . . . I crossed from the country of the Indians to the land of the Persians. Also, from 30 the land of Persia I came to the land of Babylon, Mesene, and Susiana.» — variante del mismo itinerario en el kephalaion, que aquí añade un verbo perdido y la cifra de línea 30; el volumen la imprime sin armonizarla con la versión de la introducción.

«So he went out on the very day that King S¯ab¯ur bin Ardaš¯ır was crowned, being Sunday 1 N¯ıs¯an, when the Sun was in Aries.» — lo que los maniqueos dicen según el Fihrist: la salida de Mani el día de la coronación de Shapur, domingo primero de Nisán, con el Sol en Aries; los editores anotan que ese sincronismo es demasiado simple.

«appeared in the second year of the reign of» — Muhammad bin Ishaq, citado por el Fihrist, fecha la aparición de Mani en el segundo año de un reinado romano; el tramo se corta en el cambio de plana, donde el nombre del emperador queda partido.

«Marcion (Marqiy¯un). He was called Ibn Days.¯an because he was born on the banks of a river called the Days» — el Fihrist ordena en el tiempo a Marción, a Bardaisán y a Mani, y explica el nombre de Ibn Daysan por el río junto al que nació; las transliteraciones árabes quedan partidas por sus puntos diacríticos en la capa de texto.

«claimed that he was the Paraclete, foretold of by Jesus – peace be with him. M¯an¯ı derived his doctrine from (the teachings) of the Magians and the Christians.» — el Fihrist adjudica a Mani la pretensión de ser el Paráclito anunciado por Jesús y deriva su doctrina de magos y cristianos; es voz del catálogo árabe, no de los maniqueos.

«the script with which he composed (his) scriptures was derived from Syriac and Persian.» — el Fihrist declara derivada del siríaco y del persa la escritura con que Mani compuso sus escrituras.

«The Manichaeans said that when M¯an¯ı came into his presence, there were on his shoulders two lights resembling lamps.» — el Fihrist reporta lo que dicen los maniqueos sobre las dos luces semejantes a lámparas en los hombros de Mani ante Shapur.

«had been resolved to having M¯an¯ı slain, yet when he met him he was overcome by admiration and delight, asking M¯an¯ı what had brought him to him and promising a further audience with him.» — el Fihrist consigna el cambio de Shapur, resuelto antes a matar a Mani y vencido luego por la admiración.

«So M¯an¯ı made a number of requests, including that S¯ab¯ur would show favour on his companions in the provinces and in the other lands governed by him, and that they could enjoy freedom of movement.» — el Fihrist enumera las peticiones de Mani a Shapur, el favor para sus compañeros en las provincias y la libertad de movimiento.

«Further, it happened one time while our master Manichaios, our light enlightener, was staying in the city 15 of Ctesiphon. Shapur, the king, enquired after and summoned him. Our master stood up and went to Shapur the king. Afterwards he returned and came back to his congregation.» — el kephalaion 76 relata la primera llamada de Shapur a Mani estando en Ctesifonte; la cifra intercalada es la numeración de líneas del impreso.

«Now behold, I, a single Mani, came to the world to proclaim in it the word of God; and do 5 therein the good will that had been entrusted to me.» — Mani responde que vino al mundo como un solo Mani a proclamar la palabra de Dios.

«And, behold, the world bears down on me with . . . upon me with its sects. They give me no place to preach therein, and besides I am a single Mani.» — Mani declara que las sectas del mundo no le dan lugar para predicar y vuelve sobre su condición de uno solo.

«At the time when I sailed the sea in the ship, I went . . . 25 I found it necessary . . . the life that is with me in the world . . . I stirred the whole land of India» — Mani relata la travesía por mar y la conmoción que dice haber causado en toda la tierra de la India.

«And with him were two men of his sect. One was called Sham‘¯un74 and the other was Zak» — el Fihrist nombra a los dos compañeros que salieron con Mani; el tramo se corta antes de la llamada de nota que el troceo pega al segundo nombre, y los editores los identifican en nota con Simeón y Abizachias.

«give to us two Manis resembling you; passing for you! Good, peaceful, and 30 compassionate . . . disciples in righteousness like you . . . one Mani will remain with us as you; and the other go to King Shapur, his mind at ease, and proclaiming it to him’.» — el discípulo Aurades, hijo de Kapelos, pide a Mani dos Manis iguales a él, uno para quedarse con la congregación y otro para ir ante el rey Shapur; el arranque de la petición queda en la plana anterior.

«For the world loves the darkness; but it hates the light, because its works are evil.76» — Mani da la razón de que el mundo no le deje sitio; la fórmula se repite dos veces palabra por palabra dentro del mismo kephalaion y aquí se ancla en la primera aparición, con la llamada de nota que remite a Juan 3.19.

«Only the Father who sent you is sufficient fully to repay you for this toil. For the recompense that you desire of him, the God who has sent you, is this: every prayer you entreat of the Father, may he grant you your prayer and your consolation.’» — el discípulo remite al Padre que lo envió la recompensa que Mani no puede recibir de ellos.

«King Hormizd was established and crowned in his place» — la sucesión de Hormizd según el mismo relato; los editores acotan en nota que ese reinado duró un año.

«They call you “a good king”» — lo que el relato pone en boca de Mani ante el rey; el pasaje está roto y solo se lee la apelación.

«Look at me and have your fill of me, my sons, because bodily I shall be (far» — Mani alude a su crucifixión por el camino y pide a los suyos que se llenen de mirarlo; el tramo se corta ante la laguna.

«give heed to my books . . . look after my widows and my orphans» — las órdenes que el relato adjudica a Mani antes de su prisión: atender a sus libros y cuidar de sus viudas y sus huérfanos.

«came into Belapat, the place of the crucifixion 10 and the place in which the cup of the . . . was mixed.» — el relato nombra Belapat como el lugar de la crucifixión y de la mezcla de la copa.

«When the Magi observed (them), they asked: ‘Who indeed is this who has come (in?’; and they said) to them: ‘It is Manichaios.’» — los magos preguntan quién ha entrado y reciben por respuesta el nombre de Manikaios; los editores anotan que es la forma griega plena del nombre de Mani.

«When they (i.e. the Magi) heard (this, they shook) and were filled with anger so they went and accused (him) 15 to Kardel.» — la reacción de los magos y la acusación llevada a Kardel; la restitución entre paréntesis es de los editores.

«great things from you, we know that we all are among the living. And we are alive by your advent to us! We have found the truth more than all people who are in the world.» — el discípulo responde a Mani en el kephalaion 76 declarando que están entre los vivos por su venida y que han hallado la verdad más que nadie en el mundo; el arranque queda en la plana anterior.

«Then) King Shapur entered Persia and came into the city» — el relato copto sobre la crucifixión narra la entrada de Shapur en Persia; el tramo se corta antes de la llamada de nota que el troceo pega al nombre de la ciudad.

«An illness took over his (body) and a great danger overtook him. He reached the (time) of his departure. King Shapur died 15 and was sent from the world.» — la enfermedad y la muerte de Shapur según el mismo relato; las cifras intercaladas son la numeración de líneas del impreso.

«As soon as the king saw him, (his face) convulsed (lit. ‘loosened’) with angry laughter. He said to him (a torrent) of words (lit. ‘the multitude of his words’): ‘Look, for three (whole) years (you) have been going around with Badia (?).94 (What) law is it that you have (taught) him, so that he leaves our (cause) behind him and takes up yours 15 . . . the interpretation? Why did (you) not go with (him) when I ordered (you) to go with him and, furthermore, come (back) with him?’» — el relato copto sobre la crucifixión pone en boca del rey el reproche a Mani por los tres años pasados con Badia y por no haber ido con él cuando se lo ordenó; las glosas entre paréntesis que aclaran el copto son de la traductora.

«My (lord) knew immediately that the matter was being distorted (lit. ‘stretched’) for an (excuse» — el relato declara que Mani entendió de inmediato que el asunto se torcía para hacer de él un pretexto; la glosa literal entre comillas simples dentro del paréntesis es de la traductora.

«From whom did you learn that our (works) are more (honoured) than worldly things? For, from the first, (when) the Parthians were crowned, these things of (yours) never (happened) when the kingdom was in (our hands.’)» — el rey objeta a Mani que tales cosas no ocurrían cuando el reino estaba en manos de los partos.

«Ask everyone (about me because) I do not have a human teacher or instructor from whom (I have) learnt this wisdom» — Mani responde ante los nobles negando tener maestro humano de quien haya aprendido esta sabiduría.

«but when I received them, I received them from (God) 10 through his angel.» — Mani declara haber recibido de Dios por su ángel lo que enseña.

«Word) was sent to (me) indeed by God that I should preach this in (your) kingdom since this (whole) world has been led (astray and has erred.)» — Mani declara enviada por Dios la orden de predicar en el reino porque el mundo entero ha sido extraviado.

«but it was I who received it from him (and I revealed) 15 the way of truth in the middle of the whole (world) so that the souls of these multitudes shall be (saved) and escape punishment.» — Mani declara haber revelado el camino de la verdad en medio del mundo para que las almas de esas multitudes se salven del castigo.

«but this is customary, that the way (of ) truth is sometimes revealed and sometimes concealed» — Mani enuncia como costumbre que el camino de la verdad a veces se revele y a veces se oculte; los espacios dentro de los paréntesis son de la capa de texto.

«How was it that God revealed (these) things to you . . . God did not . . . us . . . not . . . though we are the lords of the whole land?’» — la objeción del rey: por qué Dios reveló esas cosas a Mani y no a ellos, que son señores de toda la tierra.

«Do (whatever you wish) to me, for I will tell the truth» — Mani se declara dispuesto a lo que quieran hacerle y a decir la verdad ante el rey.

«King Shapur looked after me ( . . . and he) wrote (?) letters on my behalf to (all) the nobles (saying): “Watch over him, and (help) 5 him (rightly) so that no-one errs or sins (against him”;» — Mani invoca como testimonio las cartas con que Shapur lo encomendó a los nobles; el signo de interrogación tras el verbo es de la traductora.

«After this the king gave an order and 20 (bound) my lord. He put three chains on his . . . fetters on his feet, and they threw a chain around his neck.» — el relato describe los hierros impuestos a Mani, tres cadenas, grilletes en los pies y una cadena al cuello; la cifra intercalada es la numeración de líneas.

«(Mani) (R) came after he (had summoned) me, Nuhzadag the interpreter, Kushtai the (scribe?), and Abzakhuya the Persian.» — el relato persa medio habla en primera persona por boca de Nuhzadag el intérprete y nombra a los que acompañaban a Mani; las letras entre paréntesis marcan recto y verso del fragmento.

«The king was at his dinner table and had not yet washed his hands. The courtiers entered and said: ‘Mani has come and is standing at the door.’» — la escena de la audiencia: el rey a la mesa y el aviso de los cortesanos.

«And he stood up from his meal; and, putting one arm round the queen of the Sakas and the other round Karder (or Kardel), the son of Ardavan, he came to the Lord.» — el rey se levanta de la mesa del brazo de la reina de los sakas y de Karder, hijo de Ardavan; la grafía alternativa del nombre entre paréntesis es de los editores.

«And his first words to the Lord were: ‘You are not welcome.’ And the lord replied: (V) ‘Why? What wrong have I done?’ The king said: ‘I have sworn an oath not to let you come to this land!’» — el saludo del rey a Mani y el juramento que invoca para negarle la tierra.

«O judge of (all) the worlds, (listen) to the prayer of the righteous. I shall implore . . . 5 . . . O true father of the orphans, the (husband . . . ) of the grieving widow.» — la oración de Mani en prisión, según el relato copto, invoca al juez de todos los mundos como padre de los huérfanos y esposo de la viuda.

«O first one of (righteousness,) listen (to the cry) of the distressed one | . . . my saviour. (O) Perfect Man, virgin of light, draw my soul to you (from this)» — Mani pide al Hombre Perfecto, virgen de luz, que atraiga su alma desde el abismo; el tramo se corta en el cambio de plana.

«Save the prisoner from 15 the ones who have seized» — la petición de la oración en su forma más desnuda, salvar al prisionero de quienes lo tomaron; la cifra intercalada es la numeración de líneas y el tramo se corta antes de la nota.

«The gift was given to the apostle of light . . . apostle of this generation departing from the world, the great messenger of the land of 15 (the great) Babylon.» — el relato llama a Mani apóstol de la luz y gran mensajero de la tierra de la gran Babilonia al narrar su partida.

«His body began (to go to pieces); his . . . shook and made a sound, . . . his . . . began to change, . . . his image; they (were?) revealed . . . 20 . . . from his face and his (form (?) . . . ) his limbs . . . went to pieces . . . like a house which is faulty,» — la descripción de la disolución del cuerpo de Mani con el símil de la casa defectuosa.

«The time came and he prayed and was granted his (prayer. 15 He left) his children behind him and he left us in a . . . he made his road to the heights level for him.» — el relato consigna la oración concedida y el camino allanado hacia las alturas.

«After this he asked for bread and salt . . . to him. He prayed for them» — los últimos actos que el relato adjudica a Mani, pedir pan y sal y orar por los suyos.

«greetings from me to (?) the elect and the catechumens, my children» — el saludo final de Mani a los Elegidos y a los catecúmenos, a quienes llama sus hijos; el signo de interrogación es de la traductora.

«and Buddhists and Hindus and Nazarenes (i.e. Aramaic-speaking Christians) and Christians (i.e. Greek-speaking Christians) and Baptists and Manichaeans were smitten in the empire, and idols were destroyed and the abodes of the demons disrupted» — pasaje de la inscripción del mago Kartir que el troceo intercala a media frase dentro del relato copto: enumera a budistas, hindúes, nazarenos, cristianos, bautistas y maniqueos como golpeados en el imperio; es voz del perseguidor zoroástrico, la enumeración arranca con los judíos en el chunk anterior, y las glosas entre paréntesis sobre las lenguas son de los editores.

«Just like a sovereign who takes off armour and garment and puts on another royal garment, thus the apostle of light took off the warlike dress of the body and sat down in a ship of light and received the divine garment, the diadem of light, and the beautiful garland.» — el texto persa medio sobre la muerte de Mani lo compara con un soberano que se quita la armadura y se viste el traje regio, y le da la diadema de luz y la guirnalda.

«And in great joy he flew together with the light gods that are going to the right and to the left (of him), with harp(-sound) and song of joy, in divine miraculous power, like a swift lightning and a shooting star (lit. splendid swift form), to the Pillar of Glory, the path of the light, and the moon-chariot, the meeting-place of the gods.» — el ascenso de Mani con los dioses de luz al Pilar de Gloria y al carro de la luna; la glosa literal entre paréntesis es de los traductores.

«And he left the whole herd of righteousness (i.e. the Manichaean community) orphaned and sad, because the master of the house had entered parinirvana,» — el texto usa el término budista parinirvana para la muerte de Mani y deja huérfano al rebaño de la justicia; las glosas entre paréntesis son de los editores, que anotan el término en nota.

«on the fourth of the month of Shahrevar,102 on the day of Shahrevar, Monday and at the eleventh hour, in the province of Khuzistan and in the city of Belabad, when this father of light, full of power, was taken up to his own home of light.» — el texto persa medio fecha la muerte de Mani por día, mes, hora y lugar, en Khuzistán y en la ciudad de Belabad; la cifra pegada al mes es la llamada de nota.

«And after the parinirvana of the apostle, Uzzi the teacher103 gave this testimony to the whole religion concerning what he saw in the cohort, for that reason that he, Uzzi, that Saturday night was left there with the apostle of light. And many pious commands from the apostle of light he brought, orally to the whole religion.» — el texto adjudica a Uzzi el maestro el testimonio de lo visto la noche del sábado junto al apóstol y la transmisión oral de sus mandatos; el nombre va tal como lo imprime la traducción.

«And after the parinirvana of the apostle of light, then the Gospel, the Picture Book ( Ardahang),104 his garment and hands in the province» — el texto enumera lo que quedó tras la muerte de Mani, el Evangelio, el Libro de las Imágenes o Ardahang y su vestido.

«This is the memoir from (the day of ) his crucifixion105 until the hour he departed. (On Sunday) he entered Belapat. On Monday 5 (they accused) him. On Tuesday they . . . he strengthened his church. (By the) Sabbath, he had been pursued and bound.» — el memorial copto de la pasión de Mani reparte los hechos por días de la semana desde su entrada en Belapat; el signo del quinto día es el sábado.

«He was bound on day eight of (Mecheir. Until) the day he ascended, for twenty(-six) days, he was bound in iron bonds.» — el memorial da los veintiséis días de prisión en hierros hasta la ascensión.

«At (the) eleventh (hour) of that day he rose from (the body) up to the dwelling-places of his greatness 15 (in) the heights.» — el memorial fija en la hora undécima la salida de Mani del cuerpo hacia las moradas de su grandeza.

«The good (father) of the orphans ( . . . The husband) of the widows (raised himself up), the teacher / writer of the writings . . . the psalms of the psalmists.» — la letanía de títulos con que el memorial llora a Mani, padre de los huérfanos y esposo de las viudas.

«The (interpreter) of the land of the great Babylon; like an (arrow (?) . . . ) from a bow, he penetrated this world and went out» — el memorial llama a Mani intérprete de la tierra de la gran Babilonia y lo compara con una flecha disparada que atraviesa el mundo.

«Then his fame . . . in the whole city. They heard . . . that he had risen. A (crowd) of people gathered together group by group and came along.» — el memorial narra la fama de la muerte de Mani por la ciudad y la gente reuniéndose por grupos.

«the things which his (disciples suffered at the hands) of persecutors in every (land) are bad. (There is one (disciple)) whose skin was scraped from the soles of his feet . . . cauldron, he was set over (it and a fire was kindled 15 under) him. There is one who was thrown into a copper (kettle) and fire was lit beneath it (until the water) boiled.» — la homilía copta enumera los suplicios de los discípulos de los apóstoles, desollados y puestos sobre calderos al fuego.

«Behold these (men) have / were revived . . . and these afflictions befell (them) . . . abroad . . . their bodies fell . . . and trees. Their bones were (scattered in every)» — la homilía consigna la dispersión de los cuerpos y los huesos de esos mártires; las dos lecturas separadas por barra son de la traductora, que deja la alternativa sin arbitrar.

«Behold Paul . . . lord(s), when he had made signs and ( . . . how many) did he endure? How many did he see . . . on the sea and the dry(-land)» — la homilía suma a Pablo a la serie de apóstoles afligidos; el paréntesis dentro de la palabra marca la restitución de la traductora.

«Yet, furthermore, (the) matter of his body, . . . more than all the apostles.» — la homilía contrapone la suerte del cuerpo de Mani a la de todos los apóstoles anteriores.

«Behold Zarathustra, as it is written . . . 15 . . . on the tombs of the kings.» — la homilía nombra a Zaratustra dentro de la serie y remite a lo escrito sobre las tumbas de los reyes; los editores anotan que el material maniqueo sobre la muerte de Zaratustra no está atestiguado en ninguna otra parte.

«they covered his body with perfumes (?) and . . . clothing. They lay him out in honour» — la homilía describe el cuerpo perfumado y vestido y depuesto con honor.

«he proclaimed his wisdom. The (place(?) . . . revealed). The place (where) he (prayed 15 . . . ) the place where his crucifixion . . . his body there. The place . . . sitting.» — la homilía sobre el bema enumera por lugares la memoria de Mani, donde proclamó su sabiduría, donde oró, donde fue su crucifixión.

«Every one of these messengers was well known, for (we (?)) are told about them: what they have endured and through what form of crucifixion (i.e. execution) they departed from this world.» — el texto parto traducido por Samuel Lieu declara conocidos todos esos mensajeros por lo que padecieron y por la forma de ejecución con que salieron del mundo; la glosa entre paréntesis que traduce crucifixión por ejecución es de los editores.

«They were like strangers and enemies to the whole world and they were called the “deceived ones” and “ruined ones” in the whole world.» — el texto describe la condición de esos discípulos como extranjeros y enemigos del mundo entero, llamados los engañados y los arruinados.

«This man had declared: ‘I am able to destroy the temple (lit. palace) which is built with hands and in three days build another one built without hands» — el relato maniqueo de la pasión de Jesús recoge la acusación de los dos testigos sobre el templo destruido y reedificado en tres días; las referencias evangélicas entre paréntesis son de los editores.

«I demand of you, on oath to the living God, that you tell me, whether you are the Christ, the son of (God, the living (?))» — la pregunta del sumo sacerdote a Jesús en el relato maniqueo, con la restitución y el signo de interrogación de los traductores.

«Who will give me word of my shepherd; and teach me how he was slain in the godless city by the lawless sects, the beasts that were maddened by the poison of their flames of fire?’» — el salmo 225 del Psalm-Book pone en boca de la iglesia viuda la pregunta por su pastor, muerto en la ciudad impía por las sectas sin ley.

«I have heard concerning you Magians, the priests of the fire, 10 that you seized my god in your foul hands; impious men, mad and godless, the brothers of the Jews, the murderers of Christ.» — el salmo acusa a los magos, sacerdotes del fuego, y los llama hermanos de los judíos y homicidas de Cristo; la acusación es del salmo maniqueo y queda consignada tal cual; las cifras intercaladas son la numeración de líneas del impreso.

«Who bade you do these things, or who are you? You do deeds that harm all people.’» — el salmo pone en boca del rey el interrogatorio a Mani.

«Know, o king, that God has given into your hand, you being human.» — la respuesta que el salmo adjudica a Mani ante el rey, con la advertencia de su condición humana.

«They that are of God seek not after gold and the possessions of the world. God it is who commands, there is no other commandment but his.» — el salmo enuncia la regla de los que son de Dios, que no buscan oro ni posesiones del mundo.

«The lover of fighting, the peaceless one, roared in flaming anger; 20 he commanded them to fetter the righteous one, that he might please the Magians, the teachers of Persia, the servants of fire.» — el salmo describe al rey ordenando encadenar al justo para complacer a los magos, maestros de Persia y servidores del fuego.

«On the second day of the week, you received the glory of victory, 25 you bound the diadem upon your head; for you killed the race of darkness, in the month Phamenoth, on the fourth day of the moon.» — el salmo fecha la victoria de Mani en el mes Famenot, el cuarto día de la luna, y le pone la diadema.

«The victory to you, our lord Mani the living; victory too to your bema, the glorious and blessed;» — la aclamación final del salmo 225 a Mani el viviente y a su bema.

«All mysteries have been fulfilled in you, our father, (the Spirit of ) truth, our lord Mani the living.» — apertura del salmo 226, que declara cumplidos en Mani todos los misterios y lo llama Espíritu de verdad.

«On the day of the cross he gave himself up to the authorities; on the second day of the week . . . on the fourth (day) of the month Phamenoth, at (the eleventh) hour of the day, he gave himself up to (death).» — el salmo 226 fecha la entrega de Mani por día de la semana, día del mes Famenot y hora undécima.

«he bent his knees, imploring mercy, crying out unto God, ‘Open me the door and give me release out of my sufferings.’» — el salmo pone en boca de Mani la súplica de que se le abra la puerta y se le libre de sus padecimientos.

«All the lawless ones judged me; the impious, the creatures of sin, they held me in their power amidst the whole multitude, like a sheep that has no shepherd.» — el salmo pone en primera persona la queja de Mani ante sus jueces, con el símil de la oveja sin pastor.

«They buzzed at me like wasps, they roared against me like these lions,» — la pareja de símiles con que el salmo describe a los acusadores, avispas y leones.

«From the day when they bound me to the day of the cross there are numbered in all some twenty-six days,» — el salmo cuenta veintiséis días entre la prisión y la cruz, la misma cifra que da el memorial de las Homilías.

«(They put) six neck-chains upon me, they fettered me with shackles» — el salmo cuenta seis cadenas al cuello y los grillos, donde el relato copto contaba tres cadenas; las dos cifras quedan consignadas sin armonizar.

«These sinners, all of them, they did not allow me 10 to see my children and my disciples and my shepherds and my bishops;» — el salmo consigna que se le impidió ver a sus hijos, discípulos, pastores y obispos; las cifras intercaladas son la numeración de líneas del impreso.

«bear witness of me in the heights; that I did good among them, but they in their cruelty crucified me.» — el salmo 226 pone en boca de Mani el testimonio pedido a los suyos en las alturas.

«I was gazing at my familiar with my eyes of light, beholding my glorious father; he who is ever clasped to me, he opening before me the gate unto the heights.» — el salmo describe la visión del padre glorioso con los ojos de luz y la puerta abierta hacia las alturas.

«I spread out my hands, praying unto him; I bent my knees, worshipping him also, that I might divest myself of the image of the flesh and strip from me the vesture of manhood.» — la oración de Mani por despojarse de la imagen de la carne y del vestido de la hombría.

«Lo, his body was brought forth in the city of these sinners, 30 when they had cut off his head and hung it up amid the whole multitude.» — el salmo consigna la decapitación de Mani y la exhibición de su cabeza ante la multitud, donde el relato copto no la menciona; las cifras intercaladas son la numeración de líneas del impreso.

«Spread out your hands, all the elect and the catechumens of the faith; and pray with a great prayer,» — el salmo exhorta a Elegidos y catecúmenos a tender las manos y orar.

«Glory and victory to our lord Mani the living, (the Spirit) of truth, this one from the Father; and all his holy elect.» — la aclamación final del salmo 226 a Mani el viviente y a sus Elegidos.

«Their souls went (up and their) bodies returned to the earth.» — la homilía enuncia el destino doble de los muertos, el alma arriba y el cuerpo devuelto a la tierra.

«Blessed be ( . . . blessed) be his truth. (Blessed) be . . . blessed be the (prophets) . . . blessed be his . . . day ( . . . blessed be) the congregation of his faithful ( . . . 25 the) teacher of truth, the instructor» — letanía de bendiciones de la homilía sobre la verdad, los profetas y la congregación de los fieles.

«The wolves . . . sheep to kill and scatter . . . in between the bulls, to destroy . . . the wicked ones came in to the» — la homilía describe la persecución con la imagen de los lobos entre las ovejas.

«The fame . . . land of the crucifixion . . . Persia, from Mesene . . . and Ctesiphon, in the land of (Ozeos and) Babylon in every city.» — la homilía enumera las tierras por donde corrió la fama de la persecución, de Mesene a Ctesifonte y Babilonia.

«They caught and killed the . . . sheep. They seized the bishops» — la homilía consigna la captura de los obispos durante la persecución.

«Fire was thrust in their (faces in order to know) whether they had been well (and truly) killed,» — la homilía describe el fuego acercado a los rostros para comprobar la muerte; las restituciones entre paréntesis son de la traductora.

«Spare my children. Send me (your power to help me) in this danger» — la oración de Sisinnios preso, en la homilía copta, pide por sus hijos y auxilio en el peligro.

«I did not falsify your oath ( . . . which you) gave me, I watch over them.’» — Sisinnios declara no haber falseado el juramento recibido y velar por lo encomendado.

«listen to the voice of this widow» — la oración se pone en boca de la iglesia viuda, la misma figura del salmo 225.

«The (kings) persecuted me 20 ( . . . rulers), they did not leave me lacking» — la oración enumera a los perseguidores empezando por los reyes; el tramo está roto por lagunas.

«they threw me out from my dwelling-places . . . to my place. They revealed . . . They took away my beauty» — la oración consigna la expulsión de las moradas y el despojo de la hermosura.

«They killed the wise ones . . . pure (ones). They slaughtered my children ( . . . my presbyters) and my faithful ones.» — la oración cuenta entre los muertos a los sabios, los puros, los presbíteros y los fieles.

«They wrote petitions ( libelli) ( . . . They showed) 25 them to the king, full of (iniquity» — la homilía consigna las peticiones escritas que los negadores llevaron al rey; el término latino entre paréntesis lo añaden los editores.

«You are a beautiful man. Why do you . . . yourself? Why are you going to strangle yourself . . . yourself so that I will not destroy you. Spare yourself 15 (or (?)) I (will) kill you.’» — el rey tienta a Sisinnios con su propia vida y lo conmina a ceder.

«I have one more dreadful than you» — la respuesta de Sisinnios al rey, que dice temer a otro más terrible que él.

«Then once, twice, three times (the king . . . ) him, (but) he was not persuaded.» — la homilía cuenta tres intentos del rey y la negativa sostenida de Sisinnios.

«the king raised his hand and struck (lit. “put”) him with the (sword . . . ) blood flowed out like a» — el golpe del rey a Sisinnios; la glosa literal entre paréntesis es de la traductora.

«In the ten years (he had been leader), his heart had not (influenced (lit. “bent”) him) at all. (He drank from) 15 the cup of the crucifixion of his (father» — la homilía resume los diez años de Sisinnios como jefe y su bebida de la copa de la crucifixión del padre.

«was in) the years of (King) Vahram, (the son of ) 10 Vahram that these things happened;» — la homilía fecha estos hechos en los años de Vahram hijo de Vahram; los paréntesis son restitución de la traductora.

«The (part) about the crucifixion of (the enlightener), 35 the (true) apostle, is finished.» — colofón del relato copto sobre la crucifixión, que llama a Mani el iluminador y apóstol verdadero.

«This religion which was chosen by me is in ten things above and better than the other religions of the ancients.» — Mani enuncia en el fragmento persa medio la fórmula con que su religión se declara superior en diez cosas a las religiones antiguas; es la voz émica que nombra a la propia religión.

«Firstly: The older religions were in one country and one language; but my religion is of the kind that it will be manifest in every country and in all languages, and it will be taught in far away countries.» — primera ventaja: las religiones antiguas quedaron en un país y una lengua, mientras la suya se manifestará en todo país y en todas las lenguas.

«Secondly: The older religions (remained in order) as long as there were holy leaders in it; but when the leaders had been led upwards, then their religions became confused and they became slack in commandments and pious works, and by {V } greed and fire (of lust) and desire were deceived.» — segunda ventaja: las religiones antiguas se confundieron al faltarles sus jefes santos.

«However, my religion will remain firm through the living ( . . . tea)chers, the bishops, the elect and the hearers; and of wisdom and works will stay on until the end.» — la contraparte de la segunda ventaja: la permanencia de su religión por los maestros vivos, los obispos, los Elegidos y los Oyentes; el volumen nombra aquí sus dos grados.

«Thirdly: Those former souls by whom in their own good action was not completed, come to my religion and it verily is to them the gate of salvation.» — tercera ventaja: las almas anteriores que no completaron su obra buena vienen a esta religión como puerta de salvación.

«Fourthly: This revelation (of mine) of the two principles and my living books, my wisdom and knowledge are above and better than those of the previous religions.» — cuarta ventaja: la revelación de los dos principios y los libros vivos por encima de los de las religiones anteriores.

«Fifthly: All writings, all wisdom and all parables of the previous religions when they to this (religion of mine came» — quinta ventaja, cortada por la laguna del fragmento: todos los escritos, la sabiduría y las parábolas de las religiones anteriores vienen a la suya.

«it cannot be held with a fleshly hand nor with a (flesh)ly tongue can it be completely explained.’» — el texto misionero parto declara inasible con mano de carne e inexplicable con lengua de carne lo que Mar Adda predica.

«And (M¯ar Ad)d¯a (expended) there in the Roman Empire much effort. (He purified many hearers . . . and in large . . . the west(ern . . . ) and many scriptures . . . and . . . wrote . . . struggle . . . and (the) divine (profit) arose upwards through him (and) (spread) in all the Roman lands and cities right up to the (gr)eat Alexandria.» — el texto consigna el esfuerzo de Mar Adda en el Imperio Romano y la difusión de su predicación hasta Alejandría; las restituciones entre paréntesis y la partición de los nombres son de la capa de texto.

«the apostle openly descended into the presence of Naf š¯a and he laid his hand upon < her > , and straight away Naf š¯a was healed, and she became wholly without pain.» — el texto sogdiano relata la curación de Nafsa de Tadmor por la aparición del apóstol; el nombre queda partido por sus diacríticos en la capa de texto.

«Everyone was astonished at this great miracle. And < there were > many people, who accepted the truth anew.» — el texto consigna el asombro por el milagro y las conversiones que siguieron.

«Also Queen Tad¯ı, the sister of Naf š¯a, wife of the emperor ( kysr) with great . . . came before M¯ar Add¯a and from him . . . received the truth.» — el texto sogdiano adjudica a la reina Tadi, hermana de Nafsa y esposa del emperador, la recepción de la verdad de manos de Mar Adda.

«And at the end he gave them all the commandments, morals and habits, laws and rules, conduct and behaviour, fully and completely by numbers» — el texto sogdiano anuncia la entrega numerada de mandamientos, costumbres, leyes y reglas.

«Five commandments (in ten) divisions; three seals in six divisions; five (garments in) (ten) divisions; watchfulness and zeal . . . ; (twelve) dominions in sixty-two divisions;» — la enumeración numerada de la disciplina maniquea, con los cinco mandamientos, los tres sellos y los cinco vestidos; las cifras van tal como las imprime la traducción.

«And) for that reason they are called believing hearers, and they participate in the religion, and their commandment is manifest.» — el texto explica por qué se llaman Oyentes creyentes y declara manifiesto su mandamiento.

«And these, now, who are hearers and remain mixed (?) in earthly things, immature saplings (?) they are and children who drink milk, and their food is the milk of the spirit.» — el texto compara a los Oyentes aún mezclados en lo terrenal con retoños tiernos y niños de pecho, alimentados con la leche del espíritu.

«the matter came before King Amar¯o8 ( . . . Aba)karim, therefore the brethren were caused to go . . . 30 . . . a cause of healing, and they caused him to become friends with (us . . . ) good in him, and he helped us very . . . for us, and he became a great patron for (us» — el texto histórico copto relata la intercesión ante el rey Amaro y lo declara gran patrono de la comunidad.

«Again the Manichaeans speak (falsely against marriage saying that) he does well (who does not) marry.» — la carta pastoral acusa a los maniqueos de hablar contra el matrimonio; es voz del obispo cristiano, no de los maniqueos, y las restituciones entre paréntesis son del editor del papiro.

«And the Manichaeans manifestly wor(ship the creation (? and that which they say)) in their psalms is an abomination to the lord» — el obispo adjudica a los maniqueos el culto a la creación y llama abominación sus salmos.

«Neither) 25 have I cast it (sc. the bread) into the oven: another has brought me this and I have eaten it without guilt.’» — el obispo cita lo que llama la apología al pan de los maniqueos, en que quien come declara no haberlo echado al horno; la cifra intercalada es la numeración de líneas del papiro y la glosa entre paréntesis es del editor.

«As I said before, I have cited this in brief from 30 the document of the madness of the Manichaeans that fell into my hands, that we may be on our guard against these who with deceitful and lying words steal into our houses, and particularly against those women whom they call “elect” and whom they hold in honour, manifestly because they require their menstrual blood for the abominations of their madness.» — el obispo declara su propósito de poner en guardia contra los maniqueos y lanza la acusación sobre las mujeres a quienes llaman Elegidas; la acusación es suya y queda consignada como tal, sin armonizarla con lo que dicen los textos maniqueos.

«The masses who listen to them make, as can be seen from experience, great progress in moderation, and their actions are stamped with a distinctive mark of piety; it rekindles the moral sense which such customs strengthen, and leads it progressively towards a desire for the good.» — Alejandro de Licópolis concede que los oyentes de los maniqueos progresan en moderación y muestran una marca de piedad; es voz del filósofo crítico, no de la secta.

«The first person to interpret the doctrines of this man was named Papos; after him came Thomas, and others still after these two. As for Mani himself, it is said that he lived in Valerian’s time, that he accompanied the Persian King Shapur in his campaigns, and that he was put to death for having offended this prince in some way.» — Alejandro nombra a Papos y a Tomás como primeros intérpretes de Mani y sitúa su muerte en tiempos de Valeriano por haber ofendido a Shapur.

«During his (sc. Diocletian’s) reign a certain Manichaean by the name of Bundos appeared in the city of Rome. He broke away from the teaching of the Manichaeans and put forward his own doctrine. He taught that the good God engaged in battle with the evil (one) and triumphed over him.» — el cronista bizantino Juan Malalas reporta la aparición en Roma de un maniqueo llamado Bundos que se separó de la enseñanza y predicó la victoria del Dios bueno.

«The doctrine of the Manichaeans was called that of the Daristhenes by the Persians, which in their own language means that of the good (God).» — Malalas da el nombre persa con que dice que se llamaba a la doctrina maniquea y su traducción.

«These principles it is not right to oppose or resist, nor ought the ancient religion be subjected to the censure of a new creed. It is indeed highly criminal to discuss doctrines once and for all settled and defined by our forefathers, and which have their recognised place and course in our system.» — el edicto declara ilícito someter la religión antigua a la censura de un credo nuevo.

«As regards the Manichaeans, concerning whom your carefulness has reported to our serenity, who, in opposition to the older creeds, set up new and unheard-of sects, purposing in their wickedness to cast out the doctrines vouchsafed to us by divine favour in olden times, we have heard that they have but recently advanced or sprung forth, like strange and monstrous portents, from their native homes among the Persians – a nation hostile to us» — el edicto sitúa el origen de los maniqueos entre los persas, nación declarada hostil, y los llama portentos extraños y monstruosos.

«and there is danger that, in process of time, they will endeavour, as is their usual practice, to infect the innocent, orderly and tranquil Roman people, as well as the whole of our empire, with the damnable customs and perverse laws of the Persians as with the poison of a malignant serpent.» — el edicto enuncia el peligro que adjudica a la secta con el símil del veneno de serpiente.

«We order that the authors and leaders of these sects be subjected to severe punishment, and, together with their abominable writings, burnt in the flames.» — el edicto manda quemar a los jefes de la secta junto con sus escritos.

«We direct that their followers, if they continue recalcitrant, shall suffer capital punishment, and their goods be» — el edicto impone pena capital a los seguidores obstinados; el tramo se corta en el cambio de plana, donde sigue la confiscación de sus bienes.

«And if those who have gone over to that hitherto unheard-of, scandalous and wholly infamous creed, or to that of the Persians, are persons who hold public office, or are of any rank or of superior social status, you will see to it that their estates are confiscated and the offenders sent to the (quarry) at Phaeno or the mines at Proconnesus.» — el edicto reserva a los de rango público la confiscación y el envío a las canteras de Feno o a las minas de Proconeso.

«Wherever an assembly15 of Manichaeans or a crowd of this kind is found, after their teachers have been penalised by a severe punishment and also those persons who assemble have been segregated from the company of men as infamous and ignominious, their houses and habitations, in which the profane instruction is taught, should be appropriated undoubtedly to the fisc’s resources.» — la ley de Valentiniano y Valente manda confiscar las casas donde se enseña la doctrina maniquea; la cifra pegada a la palabra es la llamada de nota.

«Although this would fit all heretics, as they (all) inveigle themselves into houses and charm women with persuasive and crafty words so that through them they might deceive the men in the fashion of the devil their father who defrauds Adam through Eve, it matches the» — el comentarista anónimo describe la entrada de los herejes en las casas por vía de las mujeres, con el símil del diablo que defrauda a Adán por Eva; el tramo se corta en el cambio de plana, donde nombra a los maniqueos.

«Excessive leisure sometimes incites illconditioned people to transgress the limits of nature, and persuades them to introduce empty and scandalous kinds of superstitious doctrine,» — el edicto de Diocleciano abre atribuyendo al ocio excesivo la introducción de doctrinas supersticiosas; es voz imperial, no maniquea, y el tramo se corta en el cambio de plana; el impreso parte la palabra al fin de renglón y el extractor la une en *illconditioned*, donde la lectura propuesta es *ill-conditioned*, sin cotejo contra imagen de facsímil.

«An example is given by the man known as Mani: He was of the Persian» — Alejandro de Licópolis presenta a Mani como persa; el juicio sobre la extravagancia de sus propuestas sigue en la plana siguiente, donde el tramo se corta.

«The Manichaean lay thinking in the night, and marvelling: ‘Why was he not hostile to me? He is a true servant of God.» — el apotegma de los Padres narra la conversión del maniqueo que recibe hospitalidad del anciano ortodoxo; es relato monástico cristiano, no maniqueo.

«Light a large fire in the square and both of us shall enter the flames; and whichever one of us remains unhurt, he shall be the one with the true faith.» — Copres el santo propone en la Historia Monachorum la prueba de fuego contra un misionero maniqueo en Hermópolis.

«Then, having made upon myself the sign of the cross in the name of Christ, I went into the fire. The flames parted asunder this way and that and did not harm me for the half hour which I spent in the fire.» — el relato pone en boca de Copres su entrada ilesa en el fuego; es voz del hagiógrafo cristiano.

«He suffered serious burns all over his body and the crowd expelled him from the city in disgrace,21 shouting: ‘The deceiver should be burnt alive.’» — el mismo relato consigna la quemadura del maniqueo y su expulsión de la ciudad.

«Most bishops in Egypt were Manichaeans. They (the former) therefore ate meat, as did the patriarchs and the monks. The patriarchs of Rome, Constantinople, Antioch and of the holy city and their bishops and monks did not eat meat; but replaced it with fish, and ate it because fish was said to be an animal too.» — Said ibn Batriq reporta en árabe el uso alimentario que distinguía a los obispos de Egipto; la afirmación es del cronista, no de los maniqueos.

«There is a class of Manichaeans who are known as ‘hearers’ (Arab. sammakini), and they eat fish because it is not a sacrifice; but they forbid the ‘eating of meat’ because it is a sacrifice.» — el mismo reporte da el nombre árabe de los Oyentes y su regla sobre el pescado y la carne.

«The Manichaeans had two groups: the group of ‘hearers’ and the group of ‘righteous ones’ ( saddikeni). The righteous ones fasted always (at all times), and only ate what the earth produces.» — el reporte árabe nombra los dos grupos maniqueos y da el término saddikeni para los justos, con su ayuno perpetuo.

«When they became Christians they were afraid that, if they continued to eat no meat, they would be discovered and killed.» — el reporte explica el temor de los maniqueos conversos a ser descubiertos por su abstinencia.

«So they set for themselves times of fasting: at Christmas, at the feasts of the apostles and of the Assumption of the Virgin Mary. During these times of fasting they did not eat meat.» — el reporte árabe adjudica a esos conversos la invención de tiempos de ayuno coincidentes con las fiestas cristianas.

«Now in the middle of the night I heard a voice crying out: ‘Give what is holy to the holy.’ And the voice cried out until dawn broke.» — el sermón copto narra la voz oída en el oratorio, que repite la fórmula litúrgica de dar lo santo a los santos.

«For more than five years now, I and my companion here have been on the road selling our lord’s body, for we are Manichaeans.» — el sermón pone en boca del mercader la confesión de vender el cuerpo del Señor y de ser maniqueos; es voz del relato cristiano, que se los adjudica.

«We rose to our feet, took a large consecrated host and divided it; then we took away all the relics of all the bodies, which we shared out. We set out for the sea (or the Fayum), to give them to the devil who was living there.» — la confesión detalla el robo de la hostia y de las reliquias y su destino declarado, el demonio del mar.

«In fact these men we have sent to you are Manichaeans, who sell the lord for money.» — la carta del sermón copto acusa a los mercaderes de ser maniqueos que venden al Señor por dinero, con el paralelo de Judas repetido; es voz del acusador cristiano.

«He ordered a copper cauldron to be brought and filled with oil and pork fat, and a fire to be lit underneath it until the flames leapt very high. He tied them up and threw them into it. And the fire burned up their whole bodies, and nothing at all could be found of them.» — el relato cierra con la ejecución de los dos mercaderes en un caldero de aceite y grasa de cerdo.

«Bassa, a virgin27 from Lydia, a (female) Manichaean.» — la inscripción sepulcral griega de Salona, que nombra a Bassa virgen de Lidia y maniquea; la cifra pegada a la palabra es la llamada de nota.

«They harm no one but they are harassed by some people. I wish that those of them who live in Palestine may have your authority for refuge and be free from anxiety and that those who wish to harm them may not be allowed to do so.» — la petición de tolerancia de Libanio al gobernador de Palestina Primera a favor de los maniqueos.

«However, having come to the country where the Spartans live, he heard that one of the first men of the city was a Manichaean with all his house, though virtuous in other respects. To him again he sold himself as he had done at first; and within two years he induced him to forsake his heresy, and brought him to the church and his wife also.» — la Historia Lausiaca relata la conversión de un principal de Esparta maniqueo por Sarapión el Sidonita, que se vendió como siervo dos años.

«About that time, a woman from Antioch named Julia arrived in the city, she confessed to the abominable heresy of those known as Manichaeans; now, discovering that among the Christians there were some neophytes who were not yet confirmed in the holy faith, this woman infiltrated herself among them, and surreptitiously corrupted them with her impostor’s doctrine, and still further by giving them money. For the inventor of the said atheist heresy was unable to attract followers except by bribing them.» — Marcos el diácono presenta a Julia de Antioquía como maniquea que corrompía neófitos con doctrina y dinero; es voz del hagiógrafo cristiano, y la acusación de soborno es suya.

«In fact, the said doctrine, at least, for those in their right minds, is full of every kind of blasphemy, damnable things and old wives’ tales, only useful for attracting feeble women and childish men, short on reasoning and intelligence.» — Marcos el diácono descalifica la doctrina maniquea como blasfemia y cuento de viejas apto solo para mujeres débiles y hombres pueriles; queda consignado como juicio suyo.

«They also confess Christ, but claim that he was only apparently incarnate. As well as that, they who claim to be Christians themselves only appear to be so.» — Marcos adjudica a los maniqueos una cristología aparente y vuelve el argumento contra ellos mismos.

«For they constructed their heresy by mixing the fables of the comic Philistion, Hesiod and other so-called philosophers with Christian beliefs.» — Marcos describe la doctrina maniquea como mezcla de fábulas de Filistión, de Hesíodo y de otros filósofos con creencias cristianas.

«In the same way, the Manichaeans have created their doctrine by drawing on many beliefs; or, in other words, they have mixed the venom from various reptiles to make a deadly poison capable of destroying human souls.» — Marcos cierra el símil del pintor con el del veneno compuesto de varios reptiles.

«Then he said to the woman: ‘My sister, abstain from this false doctrine, because it is Satan’s.’ She answered: ‘Speak and listen: either you will convince me, or you will be convinced.’» — el diálogo entre Porfirio y Julia, con la respuesta de ella que pone el debate en dos direcciones.

«The next day, the woman arrived with two men and two women. All four of them were young and good-looking, but very pale; as for Julia, she was well on in years.» — Marcos describe la comitiva de Julia, cuatro jóvenes de buen ver pero muy pálidos.

«Their attitude was humble and they spoke quietly, as befits the word: Wolves in sheep’s clothing and venomous beasts. Everything they do and everything they say is hypocrisy.» — Marcos lee la mansedumbre de los maniqueos como hipocresía, con la cita evangélica de los lobos con piel de oveja.

«In fact the Manichaeans worship many gods, thus wishing» — Marcos el diácono adjudica a los maniqueos el culto a muchos dioses; el tramo se corta antes de las notas intercaladas y la frase sigue en la plana con el propósito de agradar a los paganos.

«besides which, they believe in horoscopes, fate, and astrology in order to be able to sin without fear since, according to them, we are not really accountable for sin, it is the result of a fateful necessity.» — Marcos adjudica a los maniqueos la creencia en horóscopos, hado y astrología como coartada para pecar sin temor.

«Those who venerate the sun without (performing) blood (sacrifices) and honour it as a god of the second grade and chastise their appetites and look» — Libanio de Antioquía describe a los maniqueos por su culto solar sin sacrificios cruentos y por la mortificación de sus apetitos; el tramo se corta antes de las notas que el troceo intercala.

«Some of the people of Ziph who had formerly adopted the heresy called after ‘mania’34 renounced the impure heresy as a result of his inspired teaching; declaring anathema on Manes, its begetter, they were instructed in the catholic and apostolic faith and baptised.» — la vida de Eutimio narra la abjuración de los maniqueos de Zif y el anatema sobre Manes; los editores anotan que llamar mania a la herejía es juego de palabras corriente en la polémica cristiana.

«He refutes the Gospel, the Book of the Giants and the Treasures (i.e. the Thesaurus) of the Manichaeans.» — Focio consigna qué obras maniqueas objeta Heracliano, el Evangelio, el Libro de los Gigantes y el Tesoro.

«He also gives a list of those who wrote against the Manichaean impiety before him: Hegemonius, who wrote out the disputation of Archelaus against Manes» — Focio transmite la lista de autores antimaniqueos anteriores a Heracliano, empezando por Hegemonio y su disputa de Arquelao.

«Titus, who was supposed to be an opponent of the Manichaeans, whereas he rather attacked the writings of Addas;» — Focio objeta el blanco de Tito y señala que a su juicio atacó los escritos de Addas y no a los maniqueos.

«lastly, Diodorus, who wrote twenty-five books against the Manichaeans, in the first seven of which he imagines that he is refuting the Living Gospel of Manes, instead of the work of Addas named Modion (i.e. Bushel, cf. Mark 4.19), as is really the case.» — Focio consigna el error que adjudica a Diodoro, tomar por Evangelio Viviente de Mani la obra de Addas llamada Modion.

«These names never left their lips, but were empty sound and the rattling of the tongue; for the rest, their heart was void of truth. They kept saying: ‘Truth, truth’; and they said often to me, yet it was never in them. Rather they continually spoke false things, not only of you, who are truly the truth, but also of the elements of this world, your creatures.» — Agustín declara vacío de verdad el corazón de los maniqueos pese a su repetición de la palabra verdad.

«being drawn into such foolishness that I believed that a fig weeps when it is plucked, and that the tree, its mother, sheds milky tears?» — Agustín recuerda haber creído que el higo llora al ser arrancado y que la higuera derrama lágrimas de leche.

«Unfortunately, I believed that mercy should be shown to the fruits of the earth rather than to the men for whom they were produced. For, if a hungry man, not a Manichaean, were to ask for food and if it were given him, I would have thought that mouthful destined to receive capital punishment.» — Agustín consigna la consecuencia que le repugna, la misericordia debida al fruto antes que al hambriento que no es maniqueo.

«When that woman (Monica) begged him to be good enough to talk with me and refute my errors, to teach me to unlearn evil things and to learn good things (he would do this whenever he happened to find any suitable listeners), he refused, prudently of course, as I later realised.» — Agustín relata la negativa del obispo a discutir con él a petición de Mónica y la aprueba en retrospectiva.

«Thus did I fall among men mad with pride, extremely carnal and talkative, in whose mouths were the snares of the devil,» — Agustín describe en las Confesiones a los maniqueos entre los que cayó, soberbios, carnales y habladores; el tramo se corta antes de la nota que el troceo intercala.

«And, if some “saint” ate this fig, plucked by another man and not by his own impious action, he would blend it in his bowels and breathe» — Agustín describe la digestión del Elegido como mezcla en las entrañas de la que exhala ángeles; las comillas sobre santo son suyas y el tramo se corta en el cambio de plana.

«forth angels from it, even little pieces of God were imprisoned in this fruit unless released by the teeth of the ‘elect.’» — la continuación en la plana siguiente: los pedacitos de Dios apresados en el fruto se liberan por los dientes del Elegido.

«He was not like those persons, whose loquacity I have often endured, who have tried to teach me these things and have said nothing.» — Agustín contrapone la modestia de aquel obispo a la locuacidad de quienes pretendían enseñarle sin decir nada.

«For the rest, any desire of mine to make progress in that sect was definitely killed when I came to know that man.» — Agustín data en su trato con Fausto el fin de su deseo de progresar en la secta.

«Thus, that man Faustus, who had been for so many people a deadly snare, unwillingly and unknowingly began now to loosen that snare of mine in which I had been caught.» — Agustín adjudica a Fausto, sin saberlo ni quererlo, el aflojamiento del lazo maniqueo sobre él.

«For, up to that time, it seemed to me that it is not we who sin, but some other unknown nature within us which sins.» — Agustín resume la doctrina maniquea del pecado que él sostuvo, adjudicándolo a otra naturaleza desconocida dentro de uno.

«It was a joy to my pride to be set apart from culpability, and, when I had done some evil thing, not to confess that I had done it (so that you might heal my soul because it was sinning against you), but I loved rather to excuse myself and accuse some other unknown being which existed with me and yet was not I.» — Agustín declara el gusto que esa doctrina daba a su soberbia por eximirlo de culpa.

«In truth, of course, the whole was myself, and my impiety had divided against myself.» — la enmienda que Agustín opone a esa doctrina desde su conversión: el todo era él mismo.

«I continued, however, in closer friendship with the Manichaeans than with other men who did not belong to this heresy. I did not defend it with my original zeal, but their friendship (Rome concealed a good many of them) made me less eager to seek anything else,» — Agustín consigna su amistad sostenida con los maniqueos de Roma pese a haber perdido el celo.

«One of your hearers,51 a man unsurpassed even by the elect in their famous abstinence, and liberally educated as well, was eager to defend your sect and used to do so with great eloquence.» — Agustín describe al Oyente promotor del proyecto romano, insuperable en abstinencia y de educación liberal; la cifra pegada a la palabra es la llamada de nota.

«Therefore, he wanted to gather all those who were prepared to live according to the precepts into his own house, if it were possible, and to maintain them at his own expense, for he cared little for money and had more than ordinary wealth.» — el plan del Oyente, reunir en su propia casa y mantener a su costa a quienes vivieran conforme a los preceptos.

«As soon as this was accomplished, all of the elect who were able to be at Rome were gathered together and the rule of life from the epistle of Manichaeus was set forth. It appeared intolerable to many of them, and they departed. However, quite a few remained out of shame.» — Agustín narra la lectura de la regla de vida sacada de la epístola de Manikeo y la deserción de muchos Elegidos.

«Meanwhile, quarrels broke out repeatedly among the elect, and they hurled recriminations at one another. Distressed over the things he heard, the hearer so arranged it that they unwittingly exposed each other in their altercations. Monstrous and abominable deeds were brought to light.» — Agustín narra las querellas entre los Elegidos y las acusaciones mutuas que el Oyente propició.

«perturbed that the opponents so often brought up the profligate behaviour of the elect who lived disordered lives, scattered about in the poorest lodgings.» — Agustín consigna el motivo del proyecto romano, la conducta desordenada de Elegidos dispersos en alojamientos pobres; el periodo arranca en la plana anterior.

«For as the bodies of men are the weapons of sin, so the precepts of salvation are the weapons of righteousness. This is what Paul testifies, and this is what Manichaeus himself testifies.» — Secundino, maniqueo, escribe a Agustín poniendo a Pablo y a Manikeo como testigos de la misma doctrina sobre las armas de la justicia.

«In their midst is placed a soul, to which from the beginning its own nature has given the victory.» — Secundino sitúa al alma en medio de la batalla de los espíritus y le adjudica la victoria por su propia naturaleza.

«For it is seduced by being mixed with flesh, not by its own volition; but if having learnt to know itself it consents to evil and does not arm itself against the enemy, it has sinned by its own volition.» — Secundino distingue la seducción por la mezcla con la carne del consentimiento voluntario al mal; es doctrina maniquea dicha por un maniqueo.

«For it is not punished because it has sinned, but because it has not repented of its sin.» — Secundino enuncia la regla de la penitencia maniquea: no se castiga el pecado sino la falta de arrepentimiento.

«Your remarkable learning either recounts that the devil was made from an archangel (p. 895) or states that he is nothing.» — Secundino objeta a Agustín su doctrina del diablo, que lo hace ángel caído o pura nada.

«Why in that case shall the just reign? Why shall apostles and martyrs be crowned? Is it entirely because they have won nothing? How greatly is the victor’s power nullified, when his opponent is already stated to have no strength!» — el argumento de Secundino contra esa doctrina: sin adversario con fuerza, la victoria del justo queda anulada.

«I found everywhere a supreme orator and almost a god of complete eloquence, but nowhere did I discover a Christian.» — el juicio de Secundino sobre los escritos de Agustín, orador supremo y ningún cristiano.

«For it seems to me – and this is definitely the case – that you have never been a Manichaean, and never been able to discover the unknown mysteries of his secret, and that under the name of Manichaeus you are attacking Hannibal or Mithridates.» — Secundino niega que Agustín haya sido maniqueo y lo acusa de atacar bajo el nombre de Manikeo a los enemigos de Roma.

«Do not, I beg you, go against your own nature, do not be the spear of error, with which the saviour’s side is pierced.» — Secundino ruega a Agustín no ser la lanza del error que traspasa el costado del salvador.

«You can see that he is crucified both all over the world and in every soul, when his soul (p. 896) never had the nature of being angered.» — Secundino enuncia la crucifixión del salvador en todo el mundo y en cada alma, que los editores llaman en la introducción Cruz de Luz.

«How much better it would have been if when you left Manichaeus you had joined the Academy or written an exposition of the wars of the Romans who conquered the world.» — Secundino reprocha a Agustín no haberse ido a la Academia o a escribir sobre las guerras romanas.

«and you, a chaste man of absolute modesty and poverty, would not have gone over to the Jewish tribes with their barbaric customs.» — Secundino reprocha a Agustín el paso a las tribus judías y a sus costumbres, y enumera después pasajes del Antiguo Testamento que le repugnan.

«I know that you have always hated these things, I know that you have always loved great things, that quit the earth, and seek the heavens, that mortify the body and give life to the soul.» — Secundino invoca lo que dice saber del amor de Agustín por lo que deja la tierra y mortifica el cuerpo.

«Therefore we have escaped because we have followed a spiritual saviour. For such was the outpouring of that one’s audacious behaviour that, if our lord had been of the flesh, then all our hope would have been severed.» — Secundino funda la esperanza maniquea en un salvador espiritual y niega que lo fuera de carne.

«For example this question, as to how there are two natures or why he, who could not suffer anything, fought.» — Secundino enuncia las dos cuestiones que declara inexplicables a la razón humana, las dos naturalezas y el combate del impasible.

«Or again what he also says about the new age, that it is to be built from the broken fragments of this great earth; but who would admit that there can be a fragmentation among divine elements?» — Secundino plantea la objeción sobre el nuevo eón edificado con los fragmentos de la tierra y la fragmentación de lo divino.

«He opposed his great virtue62 to the invader, so that his own justice would not be polluted by any consent to sacrilege.» — Secundino explica por qué Dios combatió al invasor, para que su justicia no quedara manchada por consentir el sacrilegio; los editores anotan que esa virtud es el Primer Hombre.

«but the saviour, for whom everything is easy, calls these two places right and left, inside and outside, “come and go”.» — Secundino remite al salvador los nombres de los dos lugares de las dos naturalezas, derecha e izquierda, dentro y fuera.

«In church today did you notice that the beginning and end of my sermon were contrary to my usual method? I did not fully explain the subject I introduced, but left it unfinished.’» — Posidio pone en boca de Agustín el reconocimiento de haberse desviado de su método en el sermón.

«Thus, without concluding and fully explaining the original question which I had started out to prove, I closed my sermon with an argument against the error of the Manichaeans, about which I had intended to say nothing.’» — Agustín declara haber cerrado el sermón con un argumento contra los maniqueos que no pensaba tratar.

«He confessed that he had followed the Manichaean sect, living in it for many years, and that, therefore, to his sorrow, he had contributed much money to the Manichaeans, or rather to their so-called elect.» — Posidio consigna la confesión del mercader Firmo sobre sus años en la secta y el dinero aportado a los Elegidos.

«From that time on, then, Firmus adhered to the manner of life of God’s servants, abandoning his career as a merchant.» — Posidio narra el abandono del comercio por Firmo y su paso al presbiterado.

«It has come to my knowledge that a certain Victorinus, a subdeacon of Malliana,66 is a Manichaean, and that he hides his sacrilegious error under the name of cleric.» — Agustín denuncia por carta a un subdiácono que declara maniqueo oculto bajo nombre de clérigo.

«He admitted that he was indeed a Manichaean but not an elect» — la confesión que Agustín adjudica a Victorino, maniqueo pero no Elegido; el volumen omite aquí una sección de la carta.

«words are fragmented in the hearer’s case and put together in the speaker’s. However many words the lecturer has spoken, that the hearer holds to himself, yet they have not departed from the lecturer.» — Secundino resuelve la objeción sobre el nuevo eón con el símil del que habla y el que oye: las palabras se fragmentan en el oyente sin dejar al hablante.

«Yet, when such things are expounded by me to your admirable supreme intelligence, it is as if the Jordan were bringing water to the» — Secundino cierra la carta con el símil de desproporción del Jordán llevando agua al océano; el tramo se corta en el cambio de plana.

«Indeed, he asked me, after he had confessed that he was a Manichaean hearer, to lead him back to the way of truth of» — Agustín consigna la petición de Victorino de volver a la vía de la verdad tras confesarse Oyente maniqueo; el tramo se corta antes de las notas que el troceo intercala.

«This is the reason they are also called Catharists, that is, purifiers; for they are so attentive to purifying this part that they do not refrain even from such horrifying food as this.» — Agustín explica el nombre de cátaros o purificadores que adjudica a una rama maniquea y la razón alimentaria que le atribuye; es voz del heresiólogo y la acusación queda consignada como suya.

«since immediately from the said persons, under branded infamy’s perpetual stigma, we withdraw all capability of making a will and of living under Roman law, and since we do not permit them to have the power either of leaving or taking any inheritance» — la ley les retira la capacidad de testar y de vivir bajo derecho romano bajo la marca perpetua de infamia.

«The rule of this law issued by our gentleness should prevail not only for the future but also for the past;» — la ley se declara retroactiva; los editores anotan que es un caso raro y contrario a los principios del derecho romano.

«The inheritance of paternal or maternal property should be conferred only on those children who, though born from Manichaeans, yet shall have withdrawn themselves from associations of the said life and profession, because they have been admonished by a sense of and a desire for their own salvation, have dedicated themselves in respect to pure religion, and are immune from such a crime.» — la ley reserva la herencia a los hijos de maniqueos que se aparten de la secta.

«they should establish neither in conventicles of towns74 nor in famous cities their wonted sepulchres of funeral mysteries; they should be restrained completely from sight in a crowded community.» — la ley prohíbe a los maniqueos sus sepulcros de misterios funerarios en pueblos y ciudades; la cifra pegada a la palabra es la llamada de nota.

«Given on 8 May at Constantinople. Eucherius and Syagrius being consuls.» — la data de la ley de Teodosio tal como la imprime el volumen.

«By denial of liberty of making a will we avenge the crime of Christians who turn to altars and temples.» — el mandato de 383 castiga con la privación de testar a los cristianos que vuelven a los altares y templos.

«Moreover the same penalty should follow the authors of this persuasion, who have deflected unsteady minds to their own fellowship, as those guilty of such error;» — el mandato extiende la pena a los autores de la persuasión que desvían las mentes inestables.

«If any Manichaean – man or woman – from the day of the law enacted long ago and originally by our parents70 has transmitted his own property» — la ley de Teodosio abre prohibiendo a los maniqueos, hombres y mujeres, transmitir su propiedad; el tramo se corta antes de la nota que el troceo intercala.

«especially since some of these persons desire themselves to be denominated Encratitans,» — la ley enumera los nombres bajo los que dice que los maniqueos se encubren, empezando por los encratitas; el tramo se corta antes de la llamada de nota.

«Therefore we have permitted heretics to assemble and to have their own domination, that they, having felt shame for our patience, willingly may come to their senses and may turn to the better.» — la ley de Justino y Justiniano declara su propósito al tolerar asambleas de herejes, que se avergüencen y se enmienden.

«We call heretics other persons, just as the accursed Manichaeans and those about like these; indeed it is unnecessary that they even should be named or should appear anywhere at all or should defile what they have touched.» — la ley separa a los maniqueos del resto de los herejes y les niega hasta el nombre.

«Since persons who have been unfortunate in respect to the Manichaeans’ impious error are worthy not only of punishment while they live, but also of the circumstance that after their death they may not give their property to whom they wish or to whom the laws give it by intestacy,» — el mandato de Justiniano sobre los testamentos extiende el castigo más allá de la muerte del maniqueo.

«but that if any other cognates of the deceased persons either are called to their inheritance according to those persons’ last will (which indeed has been forbidden) or have accepted a donation from such a person while living or even have been honoured with a legacy from, of course, the same person, their property or the things donated or bequeathed should be taken from them absolutely and should be attached to the public treasury.» — el mandato confisca lo legado o donado por un maniqueo a cualquiera que no sea hijo apartado de la secta.

«The Gospel and The Treasury of the Life, The Treatise and The Book of the Mysteries, The Book of the Giants and The Epistles, The Psalms and the Prayers of my lord, his Picture(-Book) and his apo(caly)pses, his parables and his mysteries» — lista canónica de las Homilías, adjudicada por el texto a Koustaios: el Evangelio, el Tesoro de la Vida, el Tratado, el Libro de los Misterios, el Libro de los Gigantes, las Epístolas, los Salmos y las Oraciones, el Libro de las Imágenes y sus apocalipsis.

«But the Manichaeans – as we have said – thus ought to be expelled and none ought either to tolerate or to overlook their denomination, if indeed a person diseased with this atheism should dwell in the same» — la ley de Justino y Justiniano ordena expulsar a los maniqueos y no tolerar siquiera su denominación; el tramo se corta en el cambio de plana, donde sigue la pena extrema.

«I also, for my part, behold I have revealed these three great lessons. I have given them to you» — el kephalaion pone en boca de Mani la revelación de las tres grandes lecciones que definen al maestro de verdad.

«The world has not permitted me to write down . . . to me all of it; and if you, my children and my disciples, write all my wisdom . . . the questions that you have asked me . . . 20 and the explanations that I have made clear to you from time to time; the homilies, the lessons, that I have proclaimed with the teachers to the leaders, together with the elect and the catechumens; and the ones that I have uttered to free men and free women; . . . all of them, that I have proclaimed from time to time! They are not written.» — Mani declara que el mundo no le permitió escribirlo todo y encarga a sus discípulos poner por escrito sus homilías y lecciones.

«These great writings, which I have written for you, are gifts; as they were freely given to you from the fathers of light.» — Mani declara dones sus escritos, dados libremente por los padres de la luz.

«So, The Great Living Gospel is the gift of the Ambassador. 10 The Treasury of Life is the gift of the Pillar of Glory. The Treatise and The Book of Mysteries and the writing on The Giants: These three holy writings are a single one, the gifts of the light Twin.» — el kephalaion reparte cada escritura entre sus donantes divinos, el Embajador, el Pilar de Gloria y el Gemelo de luz.

«Also, all The Epistles that I have written for you from time to time: They are my gifts and my presents. This is the good fruit, which I have given you, from the good tree.» — Mani adjudica a sí mismo las Epístolas como dones propios y las llama fruto bueno del árbol bueno.

«Inscribe them upon your memory, because through them you will . . . eternal life.» — el mandato de inscribir esos escritos en la memoria como vía a la vida eterna.

«wrote seven books, one in Farsi (i.e. Persian) and six in Syriac, the language of Syria.» — el Fihrist cuenta siete libros de Mani, uno en persa y seis en siríaco.

«The son of the widow’ (who according to M¯an´ was the annointed and crucified one, crucified by» — el Fihrist lista los capítulos del Libro de los Misterios e incluye el del hijo de la viuda; el tramo se corta en el cambio de plana.

«Third article: On the style of the canon of scriptures and the drawing. All in all there are seven parts, together with a drawing:» — el compendio chino de doctrinas maniqueas, fechado en 731, enumera siete partes del canon más un dibujo.

«the seventh: a-fu-yin, interpreted ‘book of praises and wishes (vows)’ (i.e. The Psalms and Prayers); one drawing; ta-men-ho-i, interpreted ‘the drawing of the two great principles’ (i.e. The Picture-book or Eikon).» — el compendio chino cierra la lista con los Salmos y Oraciones y el dibujo de los dos grandes principios; las identificaciones entre paréntesis son de los editores.

«The seven great scriptures and the (one) drawing mentioned above, Mani, the Buddha of light, at the very time when he was about to descend into the world and, all sanctities approving, responded by birth to the causes attained, on the day of the establishment of the law (he himself ) transmitted (them) to the five grades (of believers).» — el compendio chino llama a Mani el Buda de la luz y adjudica la transmisión del canon a los cinco grados de creyentes.

«I, Mannichaeus ( sic),9 apostle of Jesus Christ,10 through the will of God, the Father of Truth, from whom I also came into being.» — apertura del Evangelio Viviente citada por el Cologne Mani-Codex; el sic y las cifras de llamada de nota son del impreso, y los editores anotan que el doblado de la ene buscaba deshacer el juego con mania.

«He lives and abides for all eternity. Before everything he is, and he remains after everything.» — el Evangelio Viviente enuncia la eternidad del Padre de la Verdad antes y después de todo.

«Everything which has happened and will happen, is established through his power. From him I have my being, and I exist also according to his will. And from him all that is true was revealed to me and from (his) truth I exist.» — el Evangelio Viviente deriva del Padre el ser de Mani y la revelación de cuanto es verdadero.

«For the gift which was given to me by my father is very great and (rich). For if (the whole) world and all 69 men obeyed (him), I would be able, with this possession and advantage which my father has given me, to enrich them and render the wisdom sufficient for the whole world.’» — Mani declara bastante para enriquecer al mundo entero el don recibido de su padre.

«When my father showed favour and treated me with pity and solicitude, he sent from there my never-failing Syzygos, the complete fruit of immortality, who might ransom and redeem me from the error of those of that rule.» — el Evangelio Viviente adjudica al Padre el envío del Syzygos, llamado fruto completo de la inmortalidad, para rescatar a Mani del error de aquella regla.

«Then the blessed father, who has shining ships as lodgings and dwelling places according to their size, in accordance with the clemency that is attached to him, brings aid to set his vital substance free from the impious bonds and straits and torments in which it is held.» — el Tesoro de la Vida describe al padre bienaventurado que auxilia desde las naves luminosas a su sustancia vital presa.

«Hence he makes the aforesaid powers appear partly in the shape of beardless boys to women of the hostile race, partly in the shape of fair virgins to males of the hostile race.» — el Tesoro describe la seducción de los arcontes por poderes que se muestran como muchachos imberbes a las hembras y como vírgenes a los machos.

«He knows that all these hostile powers are easily taken in because of the deadly unclean lust that is congenital to them, and will yield to the beautiful forms they see, and will so be dissolved.» — el Tesoro funda la eficacia de esa operación en la concupiscencia congénita de los poderes hostiles.

«Know that our blessed father is identical with these powers of his, which for a necessary purpose he transforms into the undefiled likeness of boys and virgins. He uses these as his proper instruments, and by them accomplishes his will.» — el Tesoro identifica al padre con esos poderes suyos transformados en semejanza de muchachos y vírgenes.

«Anyone who still shows the taint of the adverse race goes down step by step through fiery heat, gets mixed up with trees and the other cuttings (used for propagation) and all the seedlings and is stained with diverse colours.» — el Tesoro describe el descenso por grados de lo que aún lleva la mancha de la raza adversa hasta mezclarse con los árboles y las plantas.

«From where did the Manichaeans, who are more wicked than any other, get the idea of introducing two principles, both uncreated and without beginning, that is good and evil, light and darkness, which they also call matter?» — Severo de Antioquía abre su homilía preguntando de dónde sacaron los maniqueos los dos principios increados; es voz del patriarca, no de los maniqueos.

«Each one of them is uncreated and without beginning, both the good, which is light, and the evil, which is darkness and matter. And there is no contact between them.’» — palabras de Mani citadas por Severo: los dos principios son increados y sin principio, y no hay contacto entre ellos.

«The good, which they have called light and the tree of life, occupies the regions in the east, west and north; but the tree of death which they also called matter, being very wicked and uncreated, occupies the regions towards the south and the meridian.» — la cita da el reparto de regiones entre el árbol de la vida y el árbol de la muerte.

«The difference and gulf between the two principles are as great as that between a king and a pig. The one moves in a royal palace in chambers fitting for him; the other wallows like a pig in filth, feeds on its foul stench and takes pleasure in it, or (is) like a snake, coiled inside its den.» — la cita mide la distancia entre los dos principios con los símiles del rey en palacio y del puerco en el fango.

«Thus is the tree of life, which is decorated there with all its beauties and with all its shining splendours, which is filled and clothed with all its excellence, which stands fast and is fixed in its nature:» — la cita describe el árbol de la vida fijo en su naturaleza y adornado de todos sus esplendores.

«from the sects and gentiles and indeed the world, but to you I have revealed them in accordance with the will of my most blessed father.» — el Evangelio Viviente, citado por el códice, pone en boca de Mani el ocultamiento de los secretos a las sectas y a los gentiles y su revelación a los suyos; el periodo arranca en el chunk anterior.

«At this comely sight, their ardour and concupiscence grow, and in this way the prison of those evil thoughts is broken,» — el Tesoro describe la ruptura de la prisión de los pensamientos malos por el ardor de los poderes hostiles; el tramo se corta antes de la nota que el troceo intercala.

«but when they realised that its wonderful and exceedingly beautiful appearance was far better than their own, then they assembled – i.e. that dark matter – and took counsel against light to mix themselves with it.» — la cita da el motivo de la invasión: la materia oscura ve superior la apariencia de la luz y se concierta para mezclarse con ella.

«On account of their madness they did not know that a strong and powerful God dwelt therein; but they strove to ascend to the heights, because they had never recognised anything of the excellence of the Godhead, nor had they realised who God was.» — la cita declara que la materia ignoraba al Dios fuerte que habitaba la luz.

«The members however (of matter) were varied. Some had a firm body and were of infinite size, the others incorporeal and untouchable, having a keen perception like the demons and apparitions of phantoms.» — la cita distingue entre los miembros de la materia los de cuerpo firme y los incorpóreos e intocables.

«it was necessary that a part should come out of the light and be mingled with the evil ones, so that the enemies would be captured by this mingling,» — la cita enuncia la razón de la mezcla: que una parte de la luz salga para que los enemigos queden presos en ella.

«For in that world of light there is no burning fire, to be set against evil, nor cutting iron, nor water which drowns, nor any other evil which is like it.» — la cita niega al mundo de la luz todo instrumento de daño, fuego, hierro y agua que ahogue.

«that this portion (of light) was given to matter in the guise of tempting bait and a deception, so that after this “the mixture”’ – as you say – ‘would be purified’, or rather ‘the light would be found pure’, as if you are supposing that you are devising a discourse about dregs mixed in wine, and not about God!» — Severo objeta a Mani el símil de la carnada y le reprocha discurrir sobre Dios como sobre heces mezcladas en el vino; es la voz del patriarca discutiendo a la obra que cita.

«There are two and twenty compounds in his antidote: His Great Gospel, the good tidings of all them that are of the light. His water-pot is The Treasury, the treasure of life:» — el Psalm-Book lista el canon con la imagen del antídoto de veintidós componentes; los editores anotan que la cifra remite al Evangelio construido sobre el alfabeto.

«His soft sponge that wipes away bruises is The Treatise. His knife for cutting is The Book of the Mysteries. His excellent swabs are The Book of the Giants. The splints for every cure is the book of his Epistles.» — el Psalm-Book adjudica a cada escritura un instrumento de medicina, la esponja, el cuchillo, los hisopos y las tablillas.

«Do you recall your ‘Song of the Lovers’ in which you describe the supreme reigning monarch, forever sceptre-bearing, crowned with flowers and possessing a fiery countenance?» — Agustín interpela a Fausto recordándole el Canto de los Amantes y su monarca coronado de flores; la cita de la pieza maniquea llega dentro de la refutación.

«As you follow the song, you add (to the list of gods) twelve aeons ( duodecim saecula) clothed in flowers and full of song, throwing their flowers at the Father’s face. Whereupon you profess that he was surrounded by these twelve great so-called gods, three of them in each part of the four regions» — Agustín describe los doce eones vestidos de flores que el canto maniqueo pone alrededor del Padre.

«The doctrine of the deceiving demons has invited you to the imaginary dwellings of the angels where the wholesome breeze blows and to fields which abound in sweet scent and hills and trees and seas and rivers which flow forever with sweet nectar» — Agustín reprocha a los maniqueos las moradas imaginarias de los ángeles con su brisa y su néctar.

«and the great Keeper of Splendour ( splenditenens), with six faces and expressions and is radiant with light;» — Agustín enumera los dioses del canto maniqueo empezando por el Guardián del Esplendor de seis rostros; los términos latinos entre paréntesis son del original.

«and another, the heroic and belligerent Adamas, who carries a spear in his right hand and a shield in the left;» — la enumeración sigue con Adamante, con lanza en la diestra y escudo en la siniestra.

«and another, the King of Glory ( gloriosus rex), who propels three wheels, those of fire, water and wind; and Atlas, chief of all carrying the world on his shoulders, down on one knee and supporting it with both arms?» — la enumeración cierra con el Rey de Gloria y sus tres ruedas de fuego, agua y viento, y con Atlas sosteniendo el mundo.

«For these members of that tree of death did not even know each other, and were not even aware of each other. For none of them knew» — la obra sin nombre citada por Severo describe la ceguera de los miembros del árbol de la muerte; el tramo se corta en el cambio de plana, donde sigue que solo conocían su propia voz.

«On Seemly Goodness * The Consummation of Justice * The Epistle of Kaskar * The Great Epistle of Fatiq39 * The Armenian Epistle * Am¯uly¯a the Unbeliever * Ctesiphon as it appears in The Document * The Ten Words * The Teacher on Social Intercourse * Wah.man on the Seal of the Mouth» — continuación de la lista de títulos de las Epístolas según el Fihrist; los asteriscos que separan las piezas son del impreso y se conservan dentro de la cita.

«The truth and the secrets of which I speak, as well as the laying on of hands which is mine, I did not receive from men or beings of flesh, nor from the intercourse with writings;» — la Carta a Edesa, citada por el códice, pone en boca de Mani la negativa a haber recibido la verdad de hombres, de seres de carne o del trato con escritos.

«then by his grace he took me away from the council of the multitude which did not know the truth.» — Mani declara haber sido sacado por gracia del consejo de la multitud que ignoraba la verdad.

«And he disclosed to me his secrets and those of his undefiled father and of the whole world. He revealed to me how they existed before the creation of the world, and how the foundation for all works, good and evil, was laid, and how they manufactured from the mixture in those (times).’» — la Carta a Edesa enumera lo revelado a Mani sobre lo anterior a la creación y sobre la mezcla.

«Peace through God the Father, and our lord Jesus Chrestos, be it upon you my loved one; and may it guard you and . . . you in your body and your spirit.» — la salutación de la Epístola, calcada del formulario paulino.

«Indeed, my loved one, I was obliged to write a mass of words to you this time; but God himself knows that these young people, whom you sent and who came, found me in how much pain. For I was sick in my body (?) and in want to come forth from it, I had no relief at all in it.» — Mani escribe desde la enfermedad y declara no haber tenido alivio alguno en el cuerpo.

«For all of thirty years to the day I was never sick like this occasion; and these young people who had come, I wished merely to proclaim the news to them, and by my mouth send to you without letter.» — Mani fecha en treinta años el tiempo sin caer enfermo así y declara que pensaba mandar recado de palabra.

«and I have written to you these ten sayings that I might comfort your heart my child. I myself suffered, and that I might give relief to my child: Know therefore that these words I heard in suffering, you too receive them in joy and confirmation;» — Mani declara escritas en sufrimiento las diez palabras y pide que se reciban con alegría.

«The saying that our lord proclaimed by his mouth has been fulfilled in me: ‘The one who eats salt with me has raised his foot against me.’» — Mani aplica a sí mismo el dicho de Jesús sobre el que comparte la sal y levanta el pie contra él; los editores anotan la forma peculiar del logion.

«One who eats salt with me at the evening table, with my clothes upon his body, he has raised his foot against me; just as an enemy would do to his enemy.» — Mani describe la traición sufrida con la imagen del comensal de su mesa vestido con su ropa.

«All these things have I suffered from my children and my disciples, they whom I have saved from the bondage of the world and the bondage of the body;» — Mani adjudica a sus propios hijos y discípulos lo sufrido, y declara haberlos salvado de la servidumbre del mundo y del cuerpo.

«Mani, apostle of Jesus Christ, through the providence of God the Father.» — primer fragmento de la Epístola Fundamental citado por Agustín, con la fórmula de apertura de Mani.

«These are the words of salvation from the eternal and living source. Whoever hears them and first believes, then keeps their teachings, will never be subjected to death but will enjoy an eternal and glorious life.» — segundo fragmento: las palabras de salvación de la fuente eterna y viva, con la promesa a quien oye, cree y guarda.

«For he who has been instructed in this divine knowledge is truly to be considered blessed and who, thereby freed, shall dwell in everlasting life.» — la Epístola Fundamental declara bienaventurado al instruido en ese conocimiento divino.

«May the peace of the invisible God and knowledge of the truth be with the holy and beloved brothers who believe the heavenly commandments and also observe them at the same time! May the right hand of the light protect you and deliver you from every assault of evil and the snare of the world! May the piety of the Holy Spirit open up the depths of your heart so that you may see your souls with your own eyes!» — la salutación de la Epístola Fundamental, que pide que la piedad del Espíritu Santo abra el corazón para ver las almas con los propios ojos.

«Manichaios, apostle of Jesus Chrestos, and all the brothers who are with» — encabezado de una Epístola de Mani hallada en Kellis, con la grafía Chrestos y la casilla N.N. para el nombre del destinatario; el tramo se corta en el cambio de plana.

«You have indicated to me, my dearest brother Patticius,48 saying that you wish to know in what manner Adam and Eve came into being,» — la Epístola Fundamental se dirige a Patticio, que ha preguntado cómo vinieron a ser Adán y Eva; el tramo cruza la nota que el troceo intercala.

«The Father of the blessed light, however, knew that a great contamination and destruction was rising from the darkness and menacing his sacred aeons, unless he opposed to it an outstanding, brilliant and powerful deity, through which he would at once overcome the descendants of the darkness and destroy them, and thus, following their destruction, ensure for the inhabitants of the light eternal rest.» — la Epístola Fundamental explica por qué el Padre opone una deidad brillante a la contaminación que sube de la oscuridad.

«For that is this Epistula Fundamenti, which your holiness knows well, which I too have quoted, because it contains the beginning, the middle and the end.» — fragmento en que se declara que esa epístola contiene el principio, el medio y el fin; la frase la cita Agustín dentro de su debate.

«What do you make of that powerful light rising up (over there)? See, how it sets the heavens in motion and convulses most of the powers. It is better therefore that you give over to me whatever light you have in your power. With it I shall make an image of that great one that has appeared in glory. Through that image we shall be able to rule and we shall at last be freed of this sojourn in the darkness.’» — la Epístola Fundamental pone en boca del rey de la oscuridad el plan de hacer una imagen de la luz con la que él y los suyos reinen.

«As the congregation of those who had assembled differed in sex, namely male and female, he commanded them to mate, whereby some in the act of coition ejected seed and the others became pregnant. The offspring were like their generators, and, as the first-born, received the major part of their parents’s powers. Their ruler took them and rejoiced over them as over an extraordinary gift.» — la Epístola Fundamental describe el apareamiento de los poderes oscuros y la entrega de su prole al rey.

«He drew a great deal of strength out of that sort of food, in which there was not only strength but even more, cunning and the corrupted senses which derived from the savage mentality of their generators.» — la Epístola Fundamental describe la fuerza y la astucia que el rey de la oscuridad saca de devorar a esa prole.

«The enemy, who hoped to have crucified that same saviour, the father of the righteous, was himself crucified: for at that time, appearance and real event were distinct.» — fragmento sobre la crucifixión del enemigo en lugar del salvador, con la distinción entre apariencia y suceso real.

«the (souls) which had allowed themselves to be seduced from their former light-nature by love of the world, became enemies of the sacred light, armed themselves openly for the destruction of the sacred elements, and gave themselves up obediently to the spirit of fire.» — la Epístola Fundamental describe a las almas seducidas por el amor del mundo y vueltas enemigas de la luz sagrada.

«These souls therefore will remain attached to the things they have loved and be left behind in this ‘mass’ of darkness. This they have brought upon themselves through their own misdeeds.» — la Epístola Fundamental adjudica a las propias almas su permanencia en la masa de oscuridad.

«For just as souls are begotten from souls, so the creation of the body derives from the nature of the body.» — la Carta a Menoc enuncia la generación paralela de las almas y de los cuerpos.

«Beyond the darkness lay filthy whirling waters with their inhabitants; further within were terrifying and violent storms with their ruler and progenitors. Next followed another fiery region, a prey to destruction, with its leaders and peoples. In the same way there lived inside it a breed filled with gloom and smoke, among whom loitered the horrible ruler and leader of all these worlds, who had congregated around himself innumerable princes, and he» — la Epístola Fundamental describe las regiones de la oscuridad, las aguas turbias, las tormentas, el fuego y el humo con su gobernante; el tramo se corta en el cambio de plana, donde la frase cierra con las cinco naturalezas.

«He called to him his own female companion, who originated from the same source as himself. When he had united with her, he sowed in her, like the others had done, the surplus of evils which he had consumed, and added to these something of his thinking and his power, so that his own mind should shape and form all that he had brought forth.» — la Epístola Fundamental describe la unión del rey de la oscuridad con su compañera y la siembra en ella de los males consumidos.

«For in her the images of all heavenly and earthly powers were shaped and interwoven, so that what took shape there, possessed a similarity to the entire universe.» — la Epístola Fundamental cierra la cosmogonía de la materia con la semejanza del engendro con el universo entero; el periodo arranca en la plana anterior con el símil de la tierra bien labrada.

«Manes the apostle of Jesus Christ to Menoch67 his daughter: May grace and well-being be granted to you by our god, who is in reality» — encabezado de la Carta a Menoc; la cifra pegada al nombre es la llamada de nota y el tramo se corta en el cambio de plana.

«Come, you defender of lust, with frank speech relate its fruits and its works. Behold in opposition to it I do not fear the light, which it trembles and hates. For everyone who does evil hates the light and does not come to the light lest his works be manifest.» — la Carta a Menoc interpela al defensor de la concupiscencia y apela al odio del malhechor por la luz.

«Do you see that lust is the source of evil,68 through which wretched souls are the slaves to desire, not of their own accord, because this is the only thing which we do with unwilling heart.» — la Carta a Menoc declara la concupiscencia fuente del mal y única cosa que se hace con el corazón contra la voluntad; los editores anotan en nota que la cita bíblica está alterada.

«but the evil of lust, because it is natural, exists before it is committed; when it takes place, it is increased; and after the deed it is seen and endures.» — la Carta a Menoc distingue el pecado que solo existe al cometerse del mal de la concupiscencia, que por natural precede al acto y perdura.

«If sin is not natural, why are infants baptised, who are agreed to have done no evil of themselves?» — el argumento de la Carta a Menoc por el bautismo de los infantes; los editores lo declaran en nota poco probable en boca de Mani.

«The title of ‘Christ’ is a name which is loosely applied and does not give any indication of form or being. But the highest light, remaining one with his own, appointed for himself a body among earthly bodies, being completely of one nature.» — el mismo fragmento espurio declara el título de Cristo nombre laxo y da al cuerpo del sumo luminar una sola naturaleza.

«When the Jews desired to stone Christ and to put into action the daring of their lawlessness, the son of the highest light manifested his nature clearly, and he walked through their midst without their seeing him.» — fragmento de una carta al sarraceno Kundaros, también dado por espurio, sobre el paso de Cristo entre los que querían apedrearlo.

«For the immaterial form was, though conformed in appearance to the flesh, not visible nor tangible, as matter has nothing in common with the immaterial.» — el mismo fragmento funda esa invisibilidad en que la materia nada tiene en común con lo inmaterial.

«The son of the eternal light manifested his own being on the mountain since he did not have two natures, but one nature, both visible and invisible.» — fragmento de una carta a Escitiano, dado por espurio, sobre la única naturaleza visible e invisible.

«The nature of light is entirely one and does not suffer and its power is one. For the light shines in the darkness and the darkness did not overcome it.» — fragmento de una carta al discípulo Zabinas, dado por espurio, que enuncia la unidad e impasibilidad de la naturaleza de luz con la fórmula joánica.

«A single nature does not die and a semblance of flesh is not crucified.» — el mismo fragmento espurio niega la muerte de la naturaleza única y la crucifixión de la semejanza de carne.

«Let us worship the Spirit of the Paraclete. Let us bless our lord Jesus who has sent to us 5 the Spirit of truth. He came and separated us from the error of the world, he brought us a mirror, we looked, we saw the all in it.» — apertura del salmo 223: la adoración del Espíritu del Paráclito y el espejo en que la comunidad dice haber visto el todo; las cifras intercaladas son la numeración de líneas del impreso.

«When the Holy Spirit came he revealed to us the way of truth and taught us that there are two 10 natures, that of light and that of darkness, separate one from the other from the beginning.» — el salmo enuncia la doctrina de las dos naturalezas, la de luz y la de oscuridad, separadas desde el principio; las cifras intercaladas son la numeración de líneas del impreso.

«The kingdom of light, on the one hand consisted in five greatnesses, and they are the Father and his twelve aeons and the aeons of the aeons, the living air, 15 the land of light; the Great Spirit breathing in them, nourishing them with its light.» — el salmo enumera las cinco grandezas del reino de la luz, el Padre, sus doce eones, los eones de los eones, el aire viviente y la tierra de luz; las cifras intercaladas son la numeración de líneas del impreso.

«However, the kingdom of darkness consists of five storehouses, which are smoke and fire and wind and water and darkness; their counsel 20 creeping in them, moving them and raising them to make war with one another.» — el salmo enumera los cinco almacenes del reino de la oscuridad, humo, fuego, viento, agua y tinieblas; las cifras intercaladas son la numeración de líneas del impreso.

«Now, as they were making war with one another they dared to make an attempt upon the land of light, thinking that they would be able to conquer it. Yet they know not that which they have 25 thought to do they will bring down upon their own heads.» — el salmo narra el asalto de la oscuridad a la tierra de luz y su ignorancia del resultado; las cifras intercaladas son la numeración de líneas del impreso.

«This too is the way of the Father, who sent his strong son; and he produced from himself his virgin equipped with five powers, that she might fight against the five abysses of the dark.» — el salmo aplica la parábola al Padre, que produce de sí a su virgen dotada de cinco poderes.

«The Galileans affirm that Christ has two natures but we pour rude» — fragmento de una carta a Addas, que los editores dan por espuria, sobre las dos naturalezas de Cristo; el tramo se corta antes de las notas que el troceo intercala.

«Like unto a shepherd that shall see a lion coming to 10 destroy his sheep-fold: for he uses guile and takes a lamb and sets it as a snare that he may catch him by it; for by a single lamb he saves his» — el salmo explica el envío del hijo con la parábola del pastor que expone un cordero como señuelo para salvar el redil; el tramo se corta en el cambio de plana; las cifras intercaladas son la numeración de líneas del impreso.

«He established as principles (p. 5) God and matter (Gr. hyle). God is good, matter is evil.» — Alejandro de Licópolis resume los principios de Mani, Dios y materia; la cifra entre paréntesis es la paginación de la edición griega.

«That which he calls matter is not what Plato ( civ. ii 358e) thus named, in other words that which becomes all things by assuming the nature and the form (it is the reason why Plato calls it ‘universal receptacle’, or ‘mother’ and ‘wet-nurse’) ( Tim. 49a). Neither is it what Aristotle meant, in other words the element to which form and privation relate ( organ. ii, p. 402ff., ed. Waitz), it is something else still.» — Alejandro distingue la materia de Mani de la de Platón y de la de Aristóteles.

«Indeed, it is the random movement (Gr. ataktos kin ¯ esis) which is in every being, that is what Mani calls ‘matter’.» — Alejandro define la materia de Mani como movimiento desordenado presente en todo ser; la transliteración griega queda partida por el macrón en la capa de texto.

«The latter resolved to punish it, but he had difficulty in finding the evil necessary for its punishment: in fact there is no evil in God’s house.» — Alejandro consigna la dificultad que adjudica al Dios maniqueo, no hallar en su casa el mal necesario para castigar.

«Therefore he hastened to dispatch a power,2 that which we call the soul,3 to confront matter, with the aim of bringing about a complete mingling with it. And its consequent separation from this power would result in the death of matter.» — Alejandro describe el envío del alma a mezclarse con la materia para que su separación la mate; la cifra pegada es la llamada de nota.

«In the same way as the contents of a poor-quality jar often become contaminated, so it is with matter, the soul undergoes something similar and, contrary to its true nature, is diminished by having had dealings with matter.» — Alejandro explica con el símil del jarro defectuoso cómo el alma queda disminuida por el trato con la materia.

«Now God was filled with compassion, and he sent another power, that which we call the ‘demiurge’.4 When this power had arrived and taken in hand the creation of the world, it separated from matter that part of the power which had not had to suffer anything contrary to its nature by virtue of the mingling: thus the sun and moon were first created.» — Alejandro narra el envío del demiurgo y la creación del sol y la luna con la parte del poder no afectada por la mezcla.

«For in its waxing phase the moon collects the power which was separated from matter, and becomes filled with it during this time. (p. 7) Then, once it is full, it wanes, causing the said power to re-ascend into the sun. The sun in its turn sends it back towards God.» — Alejandro describe el mecanismo lunar y solar de retorno del alma a Dios.

«Furthermore, one can see in the sun an image which resembles the human form. Seeing it, matter was seized with the desire to imitate it and produced man itself, thanks to the total mingling which links it to the power: therefore man himself also possesses a particle of the soul.» — Alejandro explica la formación del hombre por imitación de la imagen vista en el sol.

«Christ is an intellect (Gr. nous).6 Coming one day from the place on high, he liberated the greater part of the power in order to restore it to God and finally, through his crucifixion, he made it known that in the same way the divine power was nailed or, in other words, crucified on matter.» — Alejandro resume la cristología maniquea: Cristo es intelecto y su crucifixión da a conocer la del poder divino clavado en la materia; la cifra pegada es la llamada de nota.

«So, therefore, since God’s decree commands that matter should perish, one must abstain from all food derived from animals, eat vegetables and all things which have no feeling, abstain from marriage, the pleasures of love-making and the begetting of children, so that the time the power spends in matter is not prolonged through succeeding generations.» — Alejandro deriva del decreto divino sobre la materia la abstinencia de alimento animal, de matrimonio y de procreación.

«Besides, they honour the sun and moon above all else, not as gods, but as the way which allows access to God.» — Alejandro acota el culto maniqueo al sol y la luna: no como dioses sino como vía de acceso a Dios.

«He reveres two unbegotten, eternal gods originating from their own nature, of whom the one is the adversary of the other. He introduces the one as good, the other as evil. To the one he gives the name light, to the other darkness, and he says that the soul which is in man is a part of light, whereas the body belongs to darkness and is a creation of matter.» — los Acta Archelai resumen la doctrina de Mani en dos dioses ingénitos y eternos y reparten el alma y el cuerpo entre luz y oscuridad; es voz de la polémica, no de los maniqueos.

«he caused to emanate from himself a power, the so-called Mother of Life and from this emanated the First Man (and) the five elements. These are wind, light, water, fire and air.» — los Acta Archelai enumeran la emanación de la Madre de la Vida, del Primer Hombre y de los cinco elementos.

«And when he had put on these as battle armour, he descended and fought with darkness. The rulers of darkness then went over to a counter attack and ate of his armour, which is the soul.» — los Acta Archelai identifican con el alma la armadura del Primer Hombre devorada por los arcontes.

«laughter on them. For they do not know that the substance of light is not mixed with» — la continuación del fragmento espurio niega que la sustancia de luz se mezcle con otra materia; el tramo se corta antes de la nota que el troceo intercala.

«At one time, matter was seized with desire to ascend to the place on high. And, having reached it, it marvelled at the splendour and the» — Alejandro narra el deseo de la materia de subir al lugar de lo alto y su asombro ante el esplendor; el tramo se corta en el cambio de plana.

«Like two kings fighting each other, who have been enemies from the beginning and each of whom respectively has his» — los Acta Archelai dan el símil de los dos reyes enemigos con su territorio propio; el tramo se corta en el cambio de plana.

«It is for this reason that the Manichaeans shake each other by the right hand when they meet, as a sign that they are saved from darkness. For, he says, all the sects are in the darkness.» — los Acta Archelai explican por ese episodio el apretón de manos derecho entre maniqueos como señal de estar salvados de la oscuridad.

«Then the Living Spirit created the world, put on three other powers, descended, brought up the rulers and crucified them in the firmament, which is their body, the sphere.» — los Acta Archelai narran la creación del mundo por el Espíritu Viviente y la crucifixión de los arcontes en el firmamento.

«The Porter down below carries it, and when he becomes weary of carrying, he trembles and causes an earthquake, outside the determined time.» — los Acta Archelai explican los terremotos por el cansancio del Portador que sostiene la tierra.

«Then matter created plants from itself and when they had been stolen by certain archons, it called all the highest archons, took power from them individually, formed this man in the image of that First Man and bound soul in him. This is the reason for the mingling.» — los Acta Archelai narran la formación del hombre a imagen del Primer Hombre y el ligado del alma en él.

«And the son came, transformed himself into human form, and appeared to men as a man, although he was not human. And people believed that he had been begotten.» — los Acta Archelai adjudican a los maniqueos una cristología aparente, con el hijo que parece hombre sin serlo.

«So he came and made creation for the salvation of souls and produced an instrument with twelve vessels; this is turned by the sphere and draws up the souls of the dying.» — los Acta Archelai describen el instrumento de doce vasos que recoge las almas de los que mueren.

«Then when the moon is full, it ferries the souls to the east and so wanes, as it is lightened of its load. And again it fills the ferry and again it unloads as the souls are brought up by the vessels, until it has saved its own share of soul.» — los Acta Archelai describen la luna como transbordador que lleva las almas y se aligera al vaciarse.

«A lovely, decorated and very attractive maiden14 tries to rob the rulers, who were brought up and crucified in the firmament by the Living Spirit, by appearing to the male rulers as a beautiful woman, to the female ones as a good-looking and desirable youth.» — los Acta Archelai describen la seducción de los arcontes por la doncella que aparece mujer a los machos y mancebo a las hembras; la cifra pegada es la llamada de nota.

«the great ruler produces clouds from out of himself, to darken the world in his anger, and if he strains much, like a man he sweats and grows tired, and his sweat is the rain.» — los Acta Archelai explican la lluvia por el sudor del gran arconte enfurecido.

«for this body is called cosmos, corresponding to the macrocosm, and all men have roots beneath, which are linked with those above.» — los Acta Archelai enuncian la correspondencia entre el cuerpo llamado cosmos y el macrocosmos, con las raíces de los hombres ligadas a lo de arriba.

«I will tell you also how the soul transmigrates into different bodies. First of all a little of it is purified, then it moves into the body of a dog, of a camel or of another living creature.» — los Acta Archelai describen la transmigración del alma por cuerpos de animales.

«The names of the soul are as follows: mind (Gr. nous), thinking, intellect, thought, reasoning.» — los Acta Archelai dan los cinco nombres del alma en la doctrina maniquea.

«I have neither harvested you, nor have I ground you, nor pressed you, nor put you in an oven, but someone else has done all this and brought you to me; I have eaten (you) without guilt.» — la oración maniquea al pan que citan los Acta Archelai, casi idéntica a la que trae la carta pastoral del obispo egipcio; los editores remiten a ese paralelo en nota.

«For this reason they are forbidden to carry out an occupation.» — los Acta Archelai derivan de esa ley la prohibición de ejercer oficio.

«That tree in paradise by which they know good, is Jesus, and the knowledge of him which is in the world. 2. Whoever accepts it, distinguishes between good and evil.» — los Acta Archelai identifican con Jesús el árbol del paraíso por el que se conoce el bien.

«The one who spoke with Moses, the Jews and the priests is, he says, the ruler of darkness; so Christians, Jews and heathens are all one and the same, because they honour the same God. For he deceives them by his desires, because he is not the God of truth.» — los Acta Archelai adjudican a Mani la identificación del Dios de Moisés con el arconte de la oscuridad y la equiparación de cristianos, judíos y gentiles.

«Now when the moon has passed on to the aeons of the Father its burden of souls, they remain in the Pillar of splendour,12 the so-called perfect air.» — los Acta Archelai describen el Pilar de esplendor, llamado aire perfecto, adonde quedan las almas; el tramo se corta antes de la llamada de nota.

«And he went on to say that the name Sabaoth, which is great and honoured among you, is the nature of mankind and the father of desire, and for this reason simpletons worship desire because they take it for god.» — los Acta Archelai adjudican a Mani la lectura del nombre Sabaot como naturaleza humana y padre del deseo.

«Well then, give me of the light, which we have received, and let us make a man, after the shape of ourselves, the rulers, which we have seen, which is the First Man.’» — los Acta Archelai ponen en boca del arconte el plan de hacer al hombre con la luz recibida y a semejanza del Primer Hombre.

«They created Eve in the same way and gave to her a share of their own desire, so as to deceive Adam.» — los Acta Archelai adjudican a los arcontes la creación de Eva con parte de su propio deseo.

«He says that God has no part in the world itself and takes no pleasure in it, because from the beginning he has been robbed by the rulers and come into oppression. For this reason he sends out and robs them of his soul every day by means of these lights, sun and moon, by which the whole world and all creation is plundered.» — los Acta Archelai adjudican a Mani la negativa de que Dios tenga parte en el mundo y el saqueo diario de su alma por sol y luna.

«When the elder lets his image appear, then the Porter will let the world go, and so the great fire will become free and devour the whole world.» — los Acta Archelai narran el fin: el Portador suelta el mundo y el gran fuego lo devora.

«Then again he puts the “lump” in the middle of the new aeon, so that all the souls of sinners shall be bound for ever. These things will happen, when the statue comes.» — los Acta Archelai sitúan la masa de los pecadores en medio del nuevo eón, atada para siempre, a la venida de la estatua.

«And after that the restoration of the two natures will take place and the rulers will inhabit their lower parts, while the father will dwell in the upper parts, when he takes his own.» — los Acta Archelai describen la restauración final de las dos naturalezas en sus partes propias.

«All of this teaching he passed on to his three disciples and commanded each one to go to different areas. Addas received the regions of the East, Thomas was given the land of the Syrians, Hermeias the other one travelled to Egypt.» — los Acta Archelai reparten las regiones entre los tres discípulos de Mani, Addas al oriente, Tomás a Siria y Hermeias a Egipto.

«The Manichaeans sprang from a certain Persian called Manes, but when they began to publish his mad doctrine in Greece, his disciples chose to call him Manichaeus to avoid the word for ‘madness’. For the same reason some of them, somewhat more learned and therefore more deceitful, called him Mannicheus, doubling the letter ‘n’, as if he were one who pours out manna.» — Agustín explica el doblado de la ene en el nombre de Mani como recurso de los discípulos contra el juego con la locura.

«Then they declare that the world has been made by the nature of the good, that is, by the nature of God, but yet that it was formed of a mixture of good and evil which resulted when these two natures fought among themselves.» — Agustín consigna que los maniqueos hacen el mundo obra de la naturaleza buena con materia mezclada.

«Five other elements have been sent from the kingdom and substance of God to conquer the five evil elements, and in that struggle air has become mixed with smoke, light with darkness, good fire with bad fire, good water with bad water, good wind with bad wind.» — Agustín describe el pareo de los cinco elementos buenos con los cinco malos en la mezcla.

«Moreover, on those vessels there are holy powers, which at one time change themselves into males to attract females of the opposing faction, and at another into females to attract males of that same opposite faction. The purpose of this is to enable the light which they have intermingled in their members to escape when their passions are aroused by this attraction, and to allow it to be taken up by the angels of light for purification, and when purified to be placed aboard those vessels to be carried back to their proper realm» — Agustín describe la seducción de los arcontes desde las naves y la escolta angélica de la luz liberada.

«Yet they do not eat meat either, on the grounds that the divine substance has fled from the dead or slain bodies, and what little remains there is of such quality and quantity that it does not merit being purified in the stomachs of the elect.» — Agustín consigna la abstinencia maniquea de carne y la razón que le adjudica.

«For they do not drink wine either, claiming that bitterness is a property of the princes of darkness, though they do eat grapes.» — Agustín consigna la abstinencia de vino y la salvedad de las uvas, y llama inconsecuente al error.

«They believe that the souls of their hearers are returned to the elect, or by a happier short-cut to the food of their elect so that already purged, they would then not have to transmigrate into other bodies.» — Agustín describe el atajo por el que las almas de los Oyentes se purgan pasando al alimento de los Elegidos.

«For they are convinced that plants and trees possess sentient life and can feel pain when injured, and therefore that no one can pull or pluck them without torturing them.» — Agustín adjudica a los maniqueos la creencia en la vida sensible de plantas y árboles y su dolor al ser arrancados.

«Hence, in their madness they make agriculture, the most innocent of occupations, guilty of multiple murder.» — Agustín saca la consecuencia que le repugna, que la agricultura quede convertida en homicidio múltiple; el juicio es suyo.

«And so the elect themselves perform no labours in the field, pluck no fruit, pick not even a leaf,» — Agustín describe la abstención de los Elegidos de todo trabajo del campo.

«He invented two principles, different from and opposed to each» — Agustín adjudica a Mani la invención de dos principios opuestos y eternos; el tramo se corta en el cambio de plana, donde sigue la coeternidad.

«Now whenever any portion of the light is completely purified, it returns to» — Agustín describe el retorno de la luz purificada; el tramo se corta en el cambio de plana, donde sigue el reino de Dios y los vasos del sol y la luna.

«For they ascribe five elements which have generated their own princes to the people of darkness and give to these elements the names: smoke, darkness, fire, water and wind. Two-footed animals were generated in smoke, and from this source they believe men to take their beginnings; serpents were generated in darkness; quadrupeds in fire; swimming creatures in the waters; flying creatures in the wind.» — Agustín enumera los cinco elementos del pueblo de la oscuridad y reparte entre ellos los géneros de animales, haciendo nacer al hombre del humo.

«They do not even eat eggs, claiming that they too die when they are broken, and it is not fitting to feed on any dead bodies;» — Agustín consigna la abstinencia maniquea de huevos y la razón declarada; el tramo se corta en el cambio de plana.

«They maintain that the serpent of whom our scriptures speak was Christ, and they say that our first parents were illuminated by the latter so that they might open the eyes of knowledge, and discern good and evil;» — Agustín adjudica a los maniqueos la identificación de la serpiente del Génesis con Cristo, que abre a los primeros padres los ojos del conocimiento.

«further, that this Christ came in recent times to set souls free, not bodies; and that he did not come in real flesh, but presented the simulated appearance of flesh to deceive human perception, and therein he feigned not only death, but resurrection as well.» — Agustín adjudica a los maniqueos una cristología aparente en que hasta la muerte y la resurrección son fingidas.

«Even in the New Testament they, claiming falsification, choose among the various books, and thus they accept what they like from it and reject what they do not like. They prefer certain apocryphal writings to the scriptures, as if they contained the whole truth.» — Agustín consigna la selección maniquea dentro del Nuevo Testamento y su preferencia por ciertos apócrifos.

«For they have twelve of their elect whom they call masters, and a thirteenth who is their chief, but seventy-two bishops who receive their orders from the masters, and an indefinite number of priests who are ordained by» — Agustín da la jerarquía maniquea, doce maestros y un decimotercero por jefe, setenta y dos obispos y presbíteros sin número; el tramo se corta en el cambio de plana.

«They allege that baptism in water grants no salvation to anyone, and do not believe that they have to baptise any of those whom they deceive.» — Agustín consigna que los maniqueos niegan salvación al bautismo de agua y no bautizan.

«In the daytime they offer their prayers towards the sun, wherever it goes in its orbit; at night, they offer them towards the moon, if it appears; if it does not, they direct them towards the north, by which the sun, when it has set, returns to the east. They stand while praying.» — Agustín describe la orientación de la oración maniquea hacia el sol de día y hacia la luna o el norte de noche, y de pie.

«They ascribe the origin of sin not to a free choice of the will, but to the nature of the opposing element, which they hold is intermingled in man.» — Agustín adjudica a los maniqueos el origen del pecado en la naturaleza contraria mezclada en el hombre y no en el libre albedrío.

«These two souls, or two minds, the one good, the other evil, are in conflict with one another in man, when the flesh lusts against the spirit, and the spirit against the flesh.» — Agustín consigna las dos almas o dos mentes en conflicto dentro del hombre.

«Five fathers 20 exist, they were summoned forth one of one. Also, one did come out of another!» — el kephalaion séptimo enuncia la serie de los Cinco Padres, cada uno salido de otro; la cifra intercalada es la numeración de líneas del impreso.

«The first Father is the Father of Greatness, the blessed one of glory, the one who has no measure to his greatness; who also is the first only-begotten, the first eternal; who exists with five fathers for ever; 25 the one who exists before every thing that has existed, and that will exist.» — el kephalaion define al Padre de la Grandeza como el primer unigénito y el primer eterno, anterior a cuanto ha sido y será.

«The first is the Great Spirit, the first Mother, who came out of the Father. She appeared first. The second is the Beloved of 30 the Lights, the great glorious Beloved, the one who is honoured; who came out of the Father. He manifested out of him. The third father21 is the Third Ambassador, the eldest of all the counsellors; who came out of 35 the first Father. He appeared.» — el kephalaion nombra las tres emanaciones del Padre, el Gran Espíritu o primera Madre, el Amado de las Luces y el Tercer Embajador; los editores anotan un error textual en el ordinal.

«And, again, he too summoned and sent out of him three 10 powers. One is the Pillar of Glory, the Perfect Man; the one who bears up under all things; the great Pillar of blessing; the great porter, who is greater than all the porters. The second is glorious Jesus the Splendour; the one through whom shall be given life eternal. The third 15 is the Virgin of Light, the glorious wisdom; the one who takes away the heart of the rulers and the powers by her image, as she fulfills the pleasure of the greatness.» — el kephalaion nombra las tres potencias del Tercer Embajador, el Pilar de Gloria u Hombre Perfecto, Jesús el Esplendor y la Virgen de la Luz.

«The first power whom he summoned is the Light Mind, the father of all the apostles, the eldest of all the churches; the one whom Jesus has appointed corresponding to our pattern in the holy church.» — el kephalaion nombra al Intelecto de Luz padre de todos los apóstoles y lo pone como patrón de la iglesia santa.

«The second power whom Jesus summoned 25 is the great Judge, who gives judgement on all the souls of mankind, his dwelling being established in the atmosphere under . . . wheel . . . stars.» — el kephalaion sitúa al gran Juez que sentencia a todas las almas, con morada en la atmósfera.

«The fourth father is the Light Mind, the one who chooses all the churches. And, again, he too summoned three powers after the pattern of Jesus.» — el kephalaion identifica al cuarto padre con el Intelecto de Luz, que elige todas las iglesias.

«And also the fifth father is this Light Form; the one who shall appear to everyone who will go out from his body, corresponding to the pattern of the image to the apostle; and the three 15 great glorious angels who are come with her.» — el kephalaion hace del quinto padre la Forma de Luz que aparece a quien sale del cuerpo, con tres ángeles gloriosos.

«One (angel) holds the prize in his hand. The second bears the light garment. The third is the one who possesses the diadem and the wreath and the crown of light.» — el kephalaion reparte entre los tres ángeles el premio, el vestido de luz y la diadema con la corona.

«They claim that the promise of the lord Jesus Christ regarding the Paraclete, the Holy Spirit, was fulfilled in their heresiarch Manichaeus. For this reason, in his writings he calls himself the apostle of Jesus Christ, in that Christ had promised to send him and» — Agustín consigna que los maniqueos cumplen en Mani la promesa del Paráclito y que de ahí viene su título de apóstol de Jesucristo; el tramo se corta en el cambio de plana.

«The second is the counterpart, who shall come to the apostle and appear to him, becoming companion to him, sticking close to him everywhere; and» — el kephalaion describe al contrapartida que aparece al apóstol y se le pega en todo lugar, figura que el volumen llama en otras piezas el Syzygos; el tramo se corta en el cambio de plana.

«I worship and glorify the offspring of the greatness, the enlightening 35 mind, king (and) Christ: The one who came forth from the outer aeons into the upper creation, and from that to this lower creation; 40 and having incomparably announced his wisdom and the ineffable mysteries to people on earth, and having displayed to the entire universe the way of truth, and 45 having preached with all voices, and having distinguished truth from the lie and light from darkness and good from evil and the just from the wicked.» — la Oración de las Emanaciones, hallada en Kellis, glorifica al Intelecto iluminador, rey y Cristo, y le adjudica la distinción de verdad y mentira, luz y oscuridad, bien y mal; las cifras intercaladas son la numeración de líneas del impreso.

«He himself has become for living souls the redeemer from the obligation of the 55 inimical bonds.» — la Oración de las Emanaciones llama a esa figura redentor de las almas vivientes respecto de los lazos enemigos.

«I worship and glorify 60 the great luminaries, both the sun and the moon and the virtuous powers in them: Which by wisdom conquer the opponents and enlighten the entire 65 arrangement, and of all observe and judge the world and conduct the victorious souls into the great aeon of light.» — la Oración glorifica al sol y a la luna y les adjudica conducir las almas vencedoras al gran eón de luz.

«I worship and glorify all the righteous: Those who escape from all evil, those who both have existed before, exist now, are coming into existence and are 100 ready to come into existence because they have recognised truth and all preeminence;» — la Oración glorifica a los justos de todos los tiempos, los que fueron, son y están por venir.

«may deliver me from every bond and all constraint and oppression and 110 every reincarnation, and provide me with access to the great aeon of light» — la Oración pide liberación de todo lazo y de toda reencarnación y acceso al gran eón de luz.

«where peace and the purest of the good rule, where there is no perception of evil but ambrosia 120 and eternal life are present, where all the inhabitants are without any need and experience neither death nor corruption.» — la Oración describe el eón de luz sin percepción de mal, con ambrosía y vida eterna.

«Blessed be he who prays 125 this prayer frequently, or at least on the third day, with a pure heart and forthright speech, asking for 130 forgiveness of sins committed.» — la rúbrica final de la Oración prescribe rezarla con frecuencia o al menos cada tercer día, pidiendo perdón de los pecados.

«They that are not as I am made themselves like me, they that are unworthy of me made me wroth.» — apertura del salmo sobre la venida del alma, en primera persona y con la disposición en renglones cortos del impreso.

«The wretches that belong not to the house of my Father: they rose, they took arms against me, they rose, they took arms against me, making war with me, making war with me;» — el salmo repite el verso del asalto, y la repetición es del propio impreso.

«fighting for my holy robe, for my enlightening light, that it might lighten their darkness; for my sweet fragrance, that it might sweeten their foulness;» — el salmo enumera lo que los enemigos le disputan, el manto santo, la luz y la fragancia.

«they drew the swords against me, like men going to kill lions; 30 they stretched their hands to the bow against me, like thieves going to attack a man.» — la serie de símiles con que el salmo describe el asalto, espadas contra leones y arcos de ladrones; las cifras intercaladas son la numeración de líneas del impreso.

«I therefore was looking towards my Father, that he might send aid; looking towards my brethren, the children of the light, 10 that they might come, tracking me; my Father therefore sent the aid to me; my brethren arose, they became one with me.» — el salmo narra la ayuda enviada por el Padre y la unión con los hermanos hijos de la luz; las cifras intercaladas son la numeración de líneas del impreso.

«Through a cry only which my brethren uttered, their wall tottered and fell; their wall tottered and fell, their watches were unable to stop them; 15 nor was he that goes round with the bell and cries good fortune found, against the cry which my brethren uttered; the demons ran to the darkness, the demons ran to the darkness, trembling seized their ruler entirely.» — el salmo narra la caída del muro por el solo grito de los hermanos y el temblor del arconte; las cifras intercaladas son la numeración de líneas del impreso.

«Suffer me yet this hour’; 20 I was quieting my brethren that they might not destroy their firmament,» — el salmo pone en boca del alma la petición de esperar antes de que sus hermanos destruyan el firmamento; las cifras intercaladas son la numeración de líneas del impreso.

«A part therefore went forth from my robe, it went, it lightened their darkness; my sweet fragrance went,» — el salmo describe la parte del manto que salió a alumbrar la oscuridad ajena; el tramo se corta en el cambio de plana.

«for I await my robe until it comes and clothes him that shall wear it;» — la primera de la serie de esperas del salmo, el manto que vendrá a vestir a quien deba llevarlo; el tramo se corta en el cambio de plana.

«The second, that he wounds and kills by the word of his magic arts. His recitation and hearing, all his foolish instruction, make magic and invocations for him.» — el kephalaion sobre los cinco mundos de la oscuridad adjudica al rey del Humo la muerte por artes mágicas.

«Concerning this, I command you 25 all the time: keep away from the magic arts and enchantments of darkness!» — Mani manda en el kephalaion apartarse de las artes mágicas y los encantamientos de la oscuridad; las cifras intercaladas son la numeración de líneas.

«For any person who will be taught them, and who does and accomplishes them; at the last, in the place where will be bound the King of the realms of Darkness with his powers; there they will bind that one also, the soul of whoever has lived freely among them and 30 walked in the magic arts of error.» — el kephalaion fija la suerte de quien practique esas artes, atado donde lo será el Rey de las Tinieblas.

«The third, that the King of the realms of Darkness knows the converse and language of his five worlds. He understands every thing he hears from their mouths, as they address one another; each one of them in his language.» — el kephalaion adjudica al Rey de la Oscuridad el conocimiento de las lenguas de sus cinco mundos.

«While all these things 10 are unveiled to him; still their heart is not manifested to him. He knows not their mind nor their thought; he can not ponder their beginning and their end. Rather, he only knows and apprehends what is before his eyes.» — el kephalaion acota el saber del Rey de la Oscuridad, que no alcanza el corazón ni el pensamiento de los suyos.

«Gold is the body of the King of the realms of Darkness. The body of all the powers who belong to the world of Smoke is gold. And also, the taste of its fruits is 5 salty.» — el kephalaion reparte metales y sabores entre los cinco reyes, y da al del Humo el oro y el sabor salado.

«In contrast, the King of the worlds of Fire is lion-faced, the foremost 10 of all the beasts. Copper is his body. Again, the body of all the rulers who belong to Fire is copper. Their taste is the sour taste that is in every form.» — el kephalaion da al rey del Fuego rostro de león, cuerpo de cobre y sabor agrio; las cifras intercaladas son la numeración de líneas del impreso.

«Also a spirit of his is found in these sects that worship fire, as their sacrifices are offered to fire.» — el kephalaion adjudica el espíritu del rey del Fuego a las sectas que adoran el fuego y le ofrecen sacrificios.

«Again, the King of the worlds of Wind is eagle-faced. His body is iron. Also, the body of all they who belong to 20 the Wind is iron. Their taste is the sharp taste that is in every form.» — el kephalaion da al rey del Viento rostro de águila, cuerpo de hierro y sabor picante.

«His spirit is the one of idolatry to the spirits of error who are in every temple, the sites of idols, the sites of statue- and image-worship, the shrines of the error of the world.» — el kephalaion adjudica el espíritu del rey del Viento a la idolatría de templos y estatuas.

«For his part, the King of the world of Water is fish-faced. His body is silver. All the other rulers who belong to Water, silver is their body. Also, the taste of their fruit is the sweetness of water, the sweet taste that is in every (form).» — el kephalaion da al rey del Agua rostro de pez, cuerpo de plata y sabor dulce.

«Again, the spirit of the King, of the rulers of Water, is this one who 30 reigns today in the sects of error; these that dip the baptism of the waters, (setting) their hope and their trust in the baptism of the waters.» — el kephalaion adjudica el espíritu del rey del Agua a las sectas que ponen su esperanza en el bautismo de las aguas.

«Again, the King of the world of Darkness is a dragon. His body is lead and tin. All the other rulers 35 who belong to the world of Darkness, their body is lead and 34 tin.» — el kephalaion da al rey de la Tiniebla forma de dragón y cuerpo de plomo y estaño; la cifra intercalada es la paginación del códice.

«Again, the spirit who reigns in them is the spirit who speaks till today in the soothsayers, giving oracles; in the givers of portents, every type; in they who are possessed; 5 and the other spirits that give oracles, every type.» — el kephalaion adjudica el espíritu del rey de la Tiniebla a los adivinos, a los que dan portentos y a los poseídos.

«Concerning this I tell you, my brethren and my limbs, the perfect faithful, the holy elect: Hold your heart close to you, and you stay away from the five enslavements of the five dark spirits. Put 10 behind you the service of their five bodies. Live not in them, that you may break loose their chain and their chastening for ever!» — Mani exhorta a los Elegidos a apartarse de las cinco esclavitudes de los cinco espíritus oscuros.

«Happen you know, my beloved ones, that there exist three great mighty days in all; and also two great and bitter deaths.» — apertura del kephalaion 39, con Mani planteando a sus discípulos los tres días y las dos muertes.

«that these enchantments nowadays, which people utilise (?) . . . this world, are the mysteries of the King of Darkness.» — el kephalaion adjudica los encantamientos de este mundo a los misterios del Rey de la Oscuridad.

«this one who reigns today in the principalities and authorities of the earth and the entire universe. I mean these who reign over the entire creation, humiliating mankind with tyranny, according to their heart’s desire.» — el kephalaion adjudica el espíritu del rey del Humo a los principados y autoridades que hoy reinan sobre la tierra y tiranizan a los hombres.

«These are the two deaths. The first death is temporal; but the second death is eternal. It is the 20 second death!» — el kephalaion 39 cierra distinguiendo la muerte temporal de la eterna; la cifra intercalada es la numeración de líneas.

«The first: He brought the First Man up from the contest, the way 25 a pearl is brought up from the sea.» — el kephalaion 32 abre las siete obras del Espíritu Viviente con el símil de la perla sacada del mar.

«The second: He spread about the one who had rebelled, he crucified him in every body. The third: He trampled, piled up, and pierced the essences of death.» — segunda y tercera obras del Espíritu Viviente, la crucifixión del rebelde en todo cuerpo y el pisoteo de las esencias de la muerte.

«The fourth: He constructed the ships of light. The 30 fifth: He evoked his five sons, and distributed them about. They took possession of the zone, they bore up under all the universe’s weight.» — cuarta y quinta obras, la construcción de las naves de luz y la distribución de los cinco hijos que sostienen el peso del universo.

«Also another great and glorious work he will enact at the end is the Last Statue, which he will bring up to the aeons of light;» — el kephalaion anuncia como obra última la Estatua Final llevada a los eones de luz.

«Blessed is he who knows him in the new aeon, and dwells in that aeon of glory and joy!» — la bendición con que cierra el kephalaion 32.

«We entreat you, our master, that you may recount to us and explain about the twelve signs of the zodiac that are set in the sphere. How are they determined? Or to what place do they belong, 5 according to their essence? Or else again, these five stars that circle in them, from whence are they? Or why has the demiurge appointed them as the authorities and leaders?» — el discípulo pregunta a Mani por los doce signos del zodiaco y los cinco astros y por qué el demiurgo los puso por autoridades.

«Whether these twelve signs of the zodiac that are fixed on the sphere, or these five stars that circle upon them; those and these are rulers, all of them, according to their essence.» — Mani responde que los signos y los astros son arcontes por su esencia.

«They plunder one another by the action of the great craftsman who has formed all the worlds. He has gathered them and bound them on the sphere above, which circles constantly.» — el kephalaion adjudica al gran artífice el haberlos reunido y atado a la esfera que gira sin parar.

«Nevertheless, a guardian is over them, a debt-collector above them; compelling, extorting, and taking what is theirs away from them!» — el kephalaion pone sobre los arcontes un guardián cobrador que les extorsiona lo suyo.

«The star of Zeus (Jupiter) was generated from the world of smoke, which is the mind. In contrast, Aphrodite (Venus) came about from the world of fire. 5 And then Ares (Mars) belongs to the world of wind. Hermes (Mercury) belongs to the world of water. Cronos (Saturn) belongs to the world of darkness.» — el kephalaion reparte los cinco astros entre los cinco mundos oscuros; los nombres latinos entre paréntesis son de los traductores.

«And also, the two ascendants are counted to fire and desire; the dry and the moist. They are the father and the mother of all these.» — el kephalaion cuenta los dos ascendentes al fuego y al deseo y los llama padre y madre de todos.

«These seven we have named, the five stars and the two ascendants. They are the doers of wickedness that do every wicked and bad act in every land, the whole of it, above 15 and below, in every creature, in the dry and the moist, in tree and flesh.» — el kephalaion cierra la cuenta de siete con los cinco astros y los dos ascendentes, y les adjudica toda obra mala.

«They were seized from the five worlds of darkness, and bound on the sphere. Two zodiacal signs were taken per world.» — el kephalaion declara arrancados de los cinco mundos de la oscuridad los doce signos, dos por mundo, aunque la cuenta no cuadre con la pentada.

«Leo and Sagittarius, these three belong to a single side.» — el kephalaion abre un segundo reparto de los doce signos en cuatro lados de tres, distinto del anterior por mundos; el tramo se corta antes de la llamada de nota.

«You have told us that the Light Mind is this one who shall come and assume the saints.» — el discípulo recuerda a Mani su enseñanza sobre el Intelecto de Luz que asume a los santos.

«So, now, where is he? In that the old man is chained in the body! 30 For I see how rebellions arise there despite his bondage, from time to time.» — la objeción del discípulo: si el hombre viejo está encadenado, de dónde vienen las rebeliones.

«Also, secondly, I ask you: If then he is a great god, unchanging and immeasurable, how could he come and appear in the smallness of the body?» — segunda pregunta del discípulo, cómo un dios inmensurable cabe en la pequeñez del cuerpo.

«The fifth thing I want, for you to tell me and explain about your apostolate. 5 Look, it is not clear to me! For they oppress and persecute you in the world.» — quinta pregunta del discípulo, sobre el apostolado de Mani, que no le resulta claro ante la persecución.

«On your account I will give vision to they who see! I will make the living fountain overflow for the thirsty, that they may drink and live.» — la respuesta de Mani con la imagen de la fuente viva que rebosa para los sedientos.

«All the error, when the enemy of the lights constructed it, he constructed after the likeness of a man.» — Mani declara construido el error a semejanza de un hombre, y de ahí desarrolla la anatomía del universo.

«His ribs are all the firmaments. His navel is the sphere of the stars and the signs of the zodiac.» — la anatomía cósmica del tratado hace de los firmamentos las costillas y de la esfera zodiacal el ombligo.

«He has also appointed the King of Glory, who is the counsel . . . patience over the three images; that of wind, that of fire, and that of water.» — el tratado adjudica al Rey de Gloria el consejo y la paciencia sobre las tres imágenes de viento, fuego y agua.

«Furthermore: The Ambassador refined from them five intellectuals of life. Also, the summons and the obedience were situated there. Now, they made six sons of the Living Spirit, together with the six sons of the First Man.» — el tratado cuenta seis hijos del Espíritu Viviente y seis del Primer Hombre al sumar la llamada y la obediencia.

«Further: the Ambassador placed in them the great mind; who is the Pillar of Glory, the Perfect Man.» — el tratado identifica el gran Intelecto del universo con el Pilar de Gloria y el Hombre Perfecto.

«The watchers of heaven, who came down to the earth in his watch-district, they did all the deeds of treachery. They have revealed crafts 30 in the world and have unveiled to people the mysteries of heaven.» — el tratado adjudica a los vigilantes del cielo bajados a la tierra la revelación de las artes y de los misterios celestes.

«His heart is mankind. His liver is the four-footed animals. His lung is the race of birds that fly in the air.» — la anatomía cósmica reparte los géneros de vivientes entre las vísceras del hombre-universo, con el corazón por humanidad y el hígado por cuadrúpedos.

«He shall want to eat and to drink alone, a solitary man. He shall always want to walk alone. Indeed, this is the sign that the familiarity of his brethren does not act on him.» — el tratado da como señal del desvío que el creyente quiera comer y andar solo.

«It shall take from his heart love of the church, and fill it full of hatred. And all his brethren become hateful before him. His brethren and his loved ones and his friends who love him; they shall be like enemies before him.» — el tratado describe el vuelco del amor a la iglesia en odio a los hermanos.

«He will change and become as if a bird, were its feathers plucked out. He becomes an earthly man.» — el símil del ave desplumada con que el tratado cierra la descripción del apóstata.

«Again, this too is like the Mind, himself a great one, and exalted; but he is bent over and has become small, to this little worthless body.» — el tratado responde a la objeción sobre la pequeñez del cuerpo con el paralelo de los guardianes del cosmos que se encogen a su tarea.

«He bestows a great spirit upon the elect one. Indeed, now may you find him, as he stands on the earth, rising up in his heart and ascending to the Father, the 10 God of truth.» — el tratado adjudica al Intelecto de Luz el don del espíritu por el que el Elegido asciende en su corazón hasta el Padre.

«Once again, he may push down in his insight and his consideration, and descend to the land of darkness, from where the darkness has poured forth.» — el tratado da el movimiento inverso, el descenso del entendimiento hasta la tierra de la oscuridad.

«I have taught you the deeds of the Light Mind! Whoever has an open and perceptive eye, he can appear to him. Whoever has not that eye, he can not appear to him.» — Mani condiciona la manifestación del Intelecto de Luz al ojo abierto y perceptivo.

«Yet, I, I have conquered without breastplate and without armour 101 distant cities by the word of God, and distant countries.» — Mani contrapone su conquista por la palabra de Dios a las guerras de los reyes.

«The kings have striven with me, and the nobles and 5 officials and their powers, so that they might bring to nothing this truth. They did not have the strength for this against me.» — Mani consigna la lucha de reyes, nobles y oficiales contra su verdad y su falta de fuerza para vencerlo.

«The third thing: No one in the world has given freedom to his children and 10 his brothers and his kin, and made them free from the variance of all things, the way I have.» — Mani se adjudica haber hecho libres a sus hijos como nadie en el mundo.

«I have planted the good, I have sown the truth in every land, 25 far and near. Apostles and ambassadors I have sent to all countries.» — Mani declara sembrada la verdad en toda tierra y enviados apóstoles a todos los países.

«Therefore, the former apostles who came before them did not do as I have done in this hard generation; apart from Jesus only, the son of greatness, who is the father of all the apostles.» — Mani se coloca por encima de todos los apóstoles anteriores salvo Jesús, a quien llama padre de todos los apóstoles.

«Still, the only gift 10 available to us, to repay you, is this: that we will make ourselves strong in your faith; and persevere in your commandments; and also be persuaded of your word, which you have proclaimed to us.» — la respuesta de los discípulos, que ofrecen como única paga la firmeza en la fe y la perseverancia en los mandamientos; la cifra intercalada es la numeración de líneas.

«Again, tell us how many Christs you say there are. Is there one whom you call the suffering one whom the earth conceives and brings forth by the power of the Holy Spirit, he who is not only suspended from every tree, but also reclining on the grass; and another crucified by the Jews under Pontius Pilate; and a third who is divided between the sun and the moon?’» — Agustín pregunta a su interlocutor maniqueo cuántos Cristos cuenta, el paciente de la tierra, el crucificado bajo Pilato y el repartido entre el sol y la luna.

«Mariam, Mariam, know me: do not touch me. (Stem) the tears of your eyes and know me that I am your master: 5 Only touch me not, for I have not yet seen the face of my Father.» — el salmo de Heráclides pone en boca del resucitado el saludo a María, con el no me toques del cuarto evangelio.

«Your god was not stolen away, according to the thoughts of your littleness: Your god did not die, rather he mastered death.» — el salmo niega el robo del cuerpo y declara que su dios dominó la muerte.

«Cast this sadness away from you and do this service: Be a messenger for me to these wandering orphans.» — el salmo encarga a María la misión ante los once, a quienes llama huérfanos errantes.

«The traitor persuaded them to be fishermen as they were at first, and to lay down their nets with which they caught men unto life.» — el salmo adjudica al traidor la vuelta de los discípulos a la pesca y llama a sus redes las que ganaban hombres para la vida.

«If they scorn my brotherhood, say to them, ‘It is your master.’ If they disregard my mastership, say to them, ‘It is your Lord.’» — la escala de títulos que el salmo pone en boca del resucitado, hermano, maestro y Señor.

«Remember what I said between you and me in the Mount of Olives: “I have something to say, I have none to whom to say it.”» — el salmo hace citar a Pedro un dicho del monte de los Olivos que los editores remiten en nota al Evangelio de Tomás.

«I will not give rest to my heart, I will not give sleep to my eyes, I will not give rest to my feet until I have brought the sheep to the fold.» — la respuesta de María en el salmo, con la serie de negativas hasta llevar las ovejas al redil.

«Let us venerate our good father, and (glorify 10 our) redeemer! For he has unveiled every thing: He has taught us about every matter, and spread them before (us. He gave) us the knowledge of the beginning, he taught us the (mysteries) of the middle, and also the separation of the end, . . . and the annihilation of the worlds, which is prepared for 15 the bodies and the spirits.» — apertura del Sermón de la Gran Guerra, que adjudica a Mani el conocimiento del principio, los misterios del medio y la separación del fin; la cifra intercalada es la numeración de líneas.

«Our father, our apostle, did not abandon us in want. Indeed, whilst in our midst he was giving us help, supporting us greatly; also, on the day of his coming forth, he bequeathed his good to the orphans and the widows.» — el sermón declara que Mani legó su bien a los huérfanos y a las viudas el día de su partida.

«Many have testified to (the great war). All the apostles have proclaimed it. The prophets preached about it. Its fame is spread in the entire world.» — el sermón declara anunciada la gran guerra por todos los apóstoles y profetas.

«Now) is coming a time of trial, which can put to the proof they who are (evil and they who are) good; it is coming to the inhabited world and 10 . . . to Babylon and all its children.» — el sermón anuncia el tiempo de prueba sobre el mundo habitado y sobre Babilonia.

«The sun which shines upon them every day: it can shine upon their corpses.» — la imagen con que el sermón describe el estrago, el mismo sol alumbrando los cadáveres.

«That day of fear, this time of trial which is coming to everyone: See then, that day comes and can speak no lie in its coming.» — el sermón declara que el día temido no miente al venir.

«They passed their life, made righteous men of light; and the world has repaid them evil. They did not indulge in its “good things”, nor also did they revel in its 25 pleasures. They spent their time there hungering and (thirsting); and it turned its back to them. It has given evil repayment to them.» — el sermón contrapone la vida de los justos de luz a la paga que el mundo les dio; las comillas sobre los bienes son del impreso.

«All the apostles have suffered, weeping, and their churches in each generation; for they were despised and crucified, they struck them in every city. They poured their blood out 20 upon the earth.» — el sermón enumera los padecimientos de los apóstoles y de sus iglesias en cada generación; la cifra intercalada es la numeración de líneas y el tramo se corta en el cambio de plana.

«He is coming to separate out the goats, and set them apart from his sheep.» — el Sermón de la Gran Guerra describe el juicio con la separación de las cabras y las ovejas.

«They will gather the worlds before him, like a flock of sheep before the shepherd. Masses upon masses (will come), making rows; and they bow at his feet, worshipping in front of him.» — el sermón describe la reunión de los mundos ante el juez con el símil del rebaño ante el pastor.

«He will come down and prepare his judgement seat in the midst of the great inhabited world» — el sermón sitúa el trono del juicio en medio del mundo habitado.

«And by the sound of his living word all the languages will understand that he is . . . each country and language.» — el sermón adjudica al sonido de la palabra viviente la comprensión de todas las lenguas.

«Also, I . . . who are to his right side, he can justify and (give to them) the victory; who are the catechumens . . . they whom he has summoned to the kingdom of the light.» — el sermón justifica a los de la derecha, que identifica con los catecúmenos llamados al reino de la luz.

«And his righteous ones and his virgins he has made like the angels.» — el sermón iguala a los justos y a las vírgenes con los ángeles.

«Their heart will rejoice for a moment, as they think that the victory of the sheep will come to them too!» — el sermón describe la falsa esperanza momentánea de los de la izquierda.

«Go to the fire, the devil and his powers! In that I was hungry and thirsted . . . not one of you did help (me» — la sentencia contra los de la izquierda, calcada del juicio de Mateo 25, al que los editores remiten en nota.

«Then the trees will open (their mouths) and speak; for indeed there is no persecutor in the . . . , for she acted ill against the truth.» — el sermón hace hablar a los árboles una vez quitado el perseguidor.

«The lust will be removed from them, and also the (other) 15 sorts of temptation. When they wish, they will be stripped of their body, and receive the victory from him.» — el sermón describe el fin de la concupiscencia y la salida voluntaria del cuerpo.

«Then, after Jesus, the obliteration of the universe . . . him. Flesh will wear away, little by little, and be wiped out from the universe.» — el sermón anuncia la desaparición gradual de la carne tras el reinado de Jesús.

«The veils will be rolled back and gathered, 15 and he unveils to them his image! The entire light will be immersed in him!» — el sermón describe el desvelamiento final de la imagen del Padre y la inmersión de toda la luz en él; la cifra intercalada es la numeración de líneas.

«On the one hand: the King of the aeons of the light, he is the Father, the Light King . . . 20 On the other hand: the king of the new aeon is the First Man» — el sermón reparte los dos reinos finales, el Padre sobre los eones de luz y el Primer Hombre sobre el eón nuevo.

«It has been completed, namely the Sermon of the Great War.» — colofón del Sermón de la Gran Guerra.

«Once again the apostle speaks: Jesus Splendour and the Virgin and the Light Mind and the great Mind, it is these three34 who have been revealed in this world, the ones that are made apparent through all the apostles and the fathers of the good in each generation; and they have revealed 25 the mysteries in the world.» — el kephalaion 126 nombra la tríada revelada en el mundo por todos los apóstoles, Jesús Esplendor, la Virgen y el Intelecto de Luz.

«Indeed, Jesus Splendour, he who came and was revealed in the world: They crucified him through the enemy, against whom he stood firm. This occurred (corresponding) to the mystery of the First Man, he who came at the beginning against the enemy;» — el kephalaion 126 pone la crucifixión de Jesús Esplendor en correspondencia con el combate del Primer Hombre.

«Now, like these three great fathers: the First Man and the Great Spirit, who is the Mother of Life, 10 and the Living Spirit; indeed, like the champions who have done the will of the greatness for which they were sent; again, this is just like Jesus Splendour and the Light Virgin and the Great Mind.» — el kephalaion 126 empareja las dos tríadas, la de los tres grandes padres y la de Jesús Esplendor, la Virgen de Luz y el gran Intelecto.

«Once again the apostle speaks: Two births occur, 15 not resembling one another! The first birth is of the flesh; the second is the birth of the spirit.» — el kephalaion 136 distingue los dos nacimientos, el de la carne y el del espíritu; la cifra intercalada es la numeración de líneas.

«For her part, the Virgin of Light, she who . . . and continues purifying the life, while she . . . the mystery 303 of the Great Spirit, the Mother of Life, she who35 . . . set up all things» — el kephalaion 126 pone a la Virgen de Luz purificando la vida en correspondencia con el misterio del Gran Espíritu, la Madre de la Vida.

«On this account, blessed is every person who gives his attention to a true and perfect teacher, walking on the path of righteousness; and 10 at no time shall he set aside his habit. He receives teaching from him towards his righteousness and his godliness, so that he might find eternal life;» — el kephalaion 136 bendice a quien atiende a un maestro verdadero y perfecto y camina por la vía de la justicia.

«Who (is this one) who shall sin and afterwards beseech absolution? Or, this one who shall receive teaching and (afterwards) is forgetful? Or, who is the (good) teacher?» — las tres preguntas del discípulo que abren el kephalaion 138, sobre el que peca, el que olvida y el buen maestro.

«This one that shall sin is no other than this living soul, the one that (indwells) the body of sin; because it is set (in) mixture.» — el kephalaion 138 identifica con el alma viviente en mezcla a la que peca.

«However, when it may make it sin, the Mind shall immediately give for (the soul) the remembrance of its sin that it has done. And in the remembrance of the Mind it shall shake off the sin and beseech the Light Mind 10 for absolution, and its sin is forgiven it.» — el kephalaion describe el mecanismo del perdón: el Intelecto da memoria del pecado y el alma lo sacude y pide absolución.

«It is the “ray” 20 of the holy enlightener, the one that shall come shining on the soul; and it makes it pure and gives light to it and guides it to the land of light, from which it came at the beginning.» — el kephalaion llama rayo del santo iluminador al Intelecto de Luz que alumbra el alma y la guía a la tierra de luz; la cifra intercalada es la numeración de líneas.

«This moon that is named “our hope”, it is made of three moons! 15 And these three are the hope of everything.» — el kephalaion 145 declara compuesta de tres lunas la luna llamada nuestra esperanza.

«The second moon is the spring of the living waters, which 20 ascend from the side below, as it appears . . . upon this earth. It is the hope and the life of every person.» — la segunda luna del kephalaion 145 es la fuente de las aguas vivas que sube desde abajo.

«The third is the Light Mind, the one that shall come and give the hope of life for the spirits and . . . 25 in all the generations of the world, generation by generation. It is the beautiful hope of all souls, the righteous and the true people.» — la tercera luna del kephalaion 145 es el Intelecto de Luz, esperanza de todas las almas.

«For, indeed, some say that this body will not rise, and that another one is given to its place; but others that, if the person should die, his soul shall go in to a robber; and others that it shall go in to the beasts; and others that it shall come to be floating in the atmosphere.» — Senute enumera las opiniones que adjudica a otros sobre el destino del alma tras la muerte; es voz del abad copto.

«However, the Manichaean: They say that if a soul which has been murdered should die, it shall be changed to a leprous body.» — Senute adjudica a los maniqueos la transmigración del alma homicida a un cuerpo leproso.

«They say that the atmosphere is the soul of the animals and the people and the birds and the fish and the reptiles, and everything which is in the universe.» — Senute adjudica a los maniqueos la identificación de la atmósfera con el alma de todo viviente.

«Even more they say, that this body is not of God but of matter, and that it is darkness and must do darkness. And again, heaven and earth, they say that they are not of God.» — Senute adjudica a los maniqueos negar a Dios el cuerpo, el cielo y la tierra.

«They reject the words of the holy prophets, saying that whoever would follow after them will die;» — Senute adjudica a los maniqueos el rechazo de los profetas.

«So much has he told us of their profanities, namely the one who has understood all their wickedness, the holy messenger of the lord, Athanasius the Archbishop.» — Senute declara deber a Atanasio el conocimiento de esas doctrinas, no a los maniqueos mismos.

«Know and understand that the first righteousness a person will do to make truly righteous is this: he can embrace continence and purity.» — el kephalaion 80 pone en boca de Mani la primera justicia, la continencia y la pureza.

«And he can also acquire “the rest 10 of the hands”, so that he will keep his hand still before the Cross of Light.» — el kephalaion define el reposo de las manos como quietud ante la Cruz de Luz; la cifra intercalada es la numeración de líneas.

«The third is purity of the mouth, so that he will keep his mouth pure of all flesh and blood; and not take any taste at all of the “wine” name, nor fermented drink.» — el kephalaion define la pureza de la boca por la abstención de carne, sangre, vino y bebida fermentada.

«Then, the second righteousness that he should do is this: He can add to it . . . wisdom and faith so that . . . from his wisdom he can give wisdom, to every person who will hear it from him.» — el kephalaion da la segunda justicia como multiplicación de sabiduría y de fe hacia los demás.

«The first work of the catechumenate that he 30 does is fasting, prayer, and alms-giving. Now, the fasting by which he can fast is this: he can fast on the lord’s day and rest from the deeds of the world.» — el kephalaion da la primera obra del catecumenado, ayuno, oración y limosna, con el ayuno del domingo.

«he can pray to the sun and the moon, the great light-givers.» — el kephalaion prescribe la oración al sol y a la luna, llamados los grandes dadores de luz.

«The second work of the catechumenate that he 5 does is this: A person will give a child to the church for the (sake of ) righteousness, or his relative or member of the household; or he can rescue someone beset by trouble; or buy a slave, and give him for righteousness.» — el kephalaion da la segunda obra del catecumenado, entregar un hijo o un pariente a la iglesia, rescatar a un afligido o comprar un esclavo.

«Thirdly: A person will build a dwelling or construct some place; so they can become for him a portion of alms in the holy church.» — el kephalaion da la tercera obra del catecumenado, edificar para la iglesia.

«This peace and this greeting that occur in the world, from whom did they come forth?» — la pregunta de los discípulos que abre el kephalaion noveno sobre el origen de la paz y el saludo.

«Now, they are displayed in the world as miniatures, being made little; and yet indeed they are great and honoured. I am the one who can reveal to you their mystery! So, these five signs are the mystery of the First Man.» — Mani declara miniaturas de un misterio grande esos cinco signos y los remonta al Primer Hombre.

«The first right hand is the one that the Mother of Life gave to the First Man, when he comes out to the contest.» — el kephalaion da el arquetipo de la diestra, la que la Madre de la Vida dio al Primer Hombre.

«The first kiss is this one with which the Mother of Life embraced the First Man; as he separates from her, coming down to the contest.» — el kephalaion da el arquetipo del beso, el de la Madre de la Vida al Primer Hombre que se separa de ella.

«The first salutation is the salutation with which the First Man made obeisance, when he comes out to the depths below.» — el kephalaion da el arquetipo de la salutación, la reverencia del Primer Hombre al bajar a las profundidades.

«The first laying on of hands is the one that the Mother of Life bequeathed upon the head of the First Man. She armed him and made him» — el kephalaion da el arquetipo de la imposición de manos, la de la Madre de la Vida sobre la cabeza del Primer Hombre.

«The first peace is the one that the gods and the angels in the land of light gave to the First Man, when he comes 15 out against the enemy.» — el kephalaion da el arquetipo de la paz, la que los dioses y los ángeles de la tierra de luz dieron al Primer Hombre al salir contra el enemigo; la cifra intercalada es la numeración de líneas.

«Again, this 20 second right hand is the one that the Living Spirit gave the First Man, when he brought him upward out from the struggle.» — el kephalaion da el segundo arquetipo de la diestra, la del Espíritu Viviente que saca al Primer Hombre de la lucha; la cifra intercalada es la numeración de líneas.

«a voice came forth to him from the heights, saying: Make my son, my first-born, to sit at my right hand side, until I set all his enemies for a footstool under his feet.» — el kephalaion pone en boca de la voz de lo alto el salmo del hijo sentado a la diestra, que los editores remiten en nota a Mateo.

«First, before everything else, he chooses his church with peace. And he gives the peace first to mankind; so that the person receives the peace, and becomes a child of peace. Afterwards he is elected 30 to the faith.» — el kephalaion ordena los cinco signos como grados de entrada en la iglesia, empezando por la paz.

«With the right hand he receives the kiss of love and becomes a child of the church» — el kephalaion hace del beso el paso por el que se llega a ser hijo de la iglesia.

«Once again: at the time of their coming forth, the Light Form shall come forth before them; and she redeems them from the darkness to the light» — el kephalaion describe la Forma de Luz que sale al encuentro del que muere y lo redime de la oscuridad.

«Afterwards, the angel who holds the victory prize extends to him the right hand. And it draws him out of the abyss of his body, and accepts him in with the kiss 20 and love.» — el kephalaion describe al ángel del premio que saca al alma del abismo del cuerpo con la diestra y el beso.

«Concerning this I tell you, my brethren and my limbs: Let you find these five signs in your hands, honoured before each one of you. They are: the peace; the right hand; the kiss; the salutation; and the laying on of hands.» — Mani enumera los cinco signos que manda tener en honor: la paz, la diestra, el beso, la salutación y la imposición de manos.

«Therefore, let them find this laying on of hands being esteemed in your presence; as you give honour, and make obeisance to the teachers and the deacons and the presbyters, 5 they whom I have laid hands on. I have bequeathed upon them the great laying on of hands; because they are set in a great mystery, the laying on of hands of the divine, which is bequeathed upon the head of the teacher.» — el kephalaion liga la imposición de manos a la jerarquía de maestros, diáconos y presbíteros.

«Now let us look at these three symbols which you discuss in your manner with much praise and approval. What after all are these signs? Assuredly (the signs) of mouth, hands and heart.» — Agustín interpela a los maniqueos sobre sus tres sellos, de boca, manos y corazón.

«In order that a man, he says, be pure and blameless in word, deed and thought.» — Agustín transmite la explicación maniquea de los tres sellos como pureza en palabra, obra y pensamiento.

«Yet when I say “mouth”, he says, I wish all the senses which are in the head to be understood. Moreover, when “hand”, every deed; when “heart”, every seminal desire.» — Agustín transmite la extensión que los maniqueos dan a cada sello, la boca por todos los sentidos de la cabeza.

«Not sexual intercourse; but, as has been said long before by the apostle, you really forbid marriage which is at the same time a virtuous defence against such a deed» — Agustín reprocha a los maniqueos prohibir el matrimonio y no el trato carnal.

«Were you not accustomed to advise us to observe as far as possible the period when a woman was fit for conception after the purification of her womb, and at that time to refrain from sexual intercourse lest the soul be entangled in the flesh?» — Agustín adjudica a los maniqueos el consejo de evitar el trato en los días fecundos para que el alma no quede enredada en la carne.

«When I was a hearer among you, I frequently asked why it was that the paschal feast of our lord was celebrated with little or no interest, though sometimes there were a few half-hearted worshippers, but no special fast was proscribed for the hearers, – in short, no solemn ceremony, – while great honour is paid to your (feast of the) bema, that is, the day on which Manichaeus was martyred, when you erect a platform with five steps, covered with precious cloth, placed conspicuously so as to face the worshippers.» — Agustín describe desde su experiencia de Oyente el contraste entre la pascua desatendida y el honor dado al bema, con su plataforma de cinco escalones.

«The reply was: That the day to observe was the day of the passion of him who really suffered, and that Christ, who was not born, but appeared to human eyes not in real but a semblance of flesh, did not endure but feigned suffering.» — Agustín transmite la respuesta maniquea: la pasión verdadera es la de Mani, y la de Cristo fue fingida.

«These five mysteries 20 and these five signs came about first in the divine. They were proclaimed in this world by an apostle.» — el kephalaion declara nacidos en lo divino los cinco signos y proclamados en el mundo por un apóstol; la cifra intercalada es la numeración de líneas.

«held during pascha, as we used to desire with greater ardour that festal day (i.e. the bema) since the other (i.e. the pascha) which was once so very precious had been removed.» — Agustín consigna el gusto con que los maniqueos celebraban el bema en tiempo de pascua; el periodo arranca en la plana anterior.

«May the bema become for you a landing-place of your days, a place of cleansing of your life, a chest filled with teaching, a ladder to the heights, a counting-balance of your deeds;» — el salmo del bema enumera lo que la plataforma es para el fiel, embarcadero, purificación, arca de doctrina, escalera y balanza.

«You are blessed, great instrument of the word, upright bema of the great judge, the seat of the fathers of light that are far removed from error, foundation of the sweet victory, full of wisdom.’» — la bendición dirigida al bema, llamado asiento de los padres de la luz y fundamento de la victoria.

«Hail, bema of victory, true sign of our city, joyous shining crown of the souls that are victorious; but judgment and condemnation of sinners.» — el salmo saluda al bema como corona de los vencedores y condena de los pecadores.

«Every tree today has become new again. 15 Lo, the roses have spread their beauty abroad, for the bond has been severed that does harm to the leaves;» — el salmo liga la fiesta del bema al renuevo de los árboles y a la rosa que se abre; las cifras intercaladas son la numeración de líneas del impreso.

«All the air is luminous, the sphere glitters today, even the earth puts forth blossom, the waves of the sea are still; 20 for the gloomy winter has passed that is full of trouble,» — el salmo describe la primavera en que cae la fiesta y la usa como figura de la liberación.

«Glory to thee, our father Manichaios, the glorious one, (the joy of ) the gods, . . . , the entire remission of sins, the preaching of life, the ambassador of they that are on high;» — la doxología del salmo del bema a Mani, llamado remisión entera de los pecados y embajador de los de lo alto.

«The fasting that the saints fast by is profitable for four great works.» — el kephalaion 79 enuncia las cuatro obras que el ayuno de los santos aprovecha.

«The first work: Shall the holy man punish his body by fasting, he 15 subdues the entire ruling-power that exists in him.» — primera obra del ayuno, someter la potencia arcóntica que habita en el cuerpo.

«The second: This soul that comes in to him in the administration of his food, day by day; it shall be made holy, cleansed, purified, and washed from the adulteration of the darkness that is mixed in with it.» — segunda obra del ayuno, la purificación del alma que entra con el alimento.

«They who have not strength to fast daily should make their fast 192 on the lord’s day. They too make a contribution to the works and the fasting of the saints by their faith and their alms.’» — el kephalaion 79 remite a los que no pueden ayunar a diario al ayuno del domingo y a la limosna.

«He left his land of light behind him, he went out to the land of darkness and endurance came to him.» — el salmo de la paciencia narra la salida del Primer Hombre de su tierra de luz, con el estribillo que el impreso repite verso a verso.

«They are the five sons of the father, the Living Spirit.» — el salmo identifica a los cinco porteadores del peso del enemigo con los cinco hijos del Espíritu Viviente.

«All the blessed that have been have endured these pains, down to the glorious one, the beloved, Jesus, our lord:» — el salmo encadena la serie de los que padecieron hasta Jesús.

«they put a crown of thorns on him, they . . . ; they smote him in his face, they spat upon him; they hung him to a cross, they nailed to him four . . . ; 15 wine, vinegar, and myrrh they gave him and he took them. All these things which he suffered he endured for our sake.» — el salmo enumera los suplicios de la pasión de Jesús y los declara padecidos por los suyos, donde otras piezas maniqueas los llaman aparentes; la divergencia queda consignada.

«Peter the apostle, who was crucified upside down: how many tortures did he suffer, . . . with this purity.» — el salmo abre el martirologio apostólico con Pedro crucificado cabeza abajo.

«Andrew the apostle, they set fire to the house beneath him: he and his disciples, all hail to them, they were crucified.» — el salmo sigue con Andrés y sus discípulos.

«The same things also did Thomas endure in his cross: four soldiers at once pierced him with the point of the lance, they surrounded him on four sides and made his blood flow» — el salmo cuenta el martirio de Tomás con las cuatro lanzas.

«Lo, this is the end of the psalm of endurance. Glory and honour to our lord, our light, Mani the living, who endured to the end, and his holy elect, and the soul (of Maria).» — colofón del salmo de la paciencia, con la doxología a Mani el viviente que perseveró hasta el fin.

«Those who are called hearers among them eat flesh and meat, till the soil, and, if they wish, have wives; but those called elect do none of these things.» — Agustín reparte las reglas entre Oyentes y Elegidos: los primeros comen carne, labran y pueden casarse, los segundos no.

«The hearers kneel before the elect that these may lay a hand on the suppliant, and this is done not only toward their priests or bishops or deacons, but toward any of the elect.» — Agustín describe la reverencia de los Oyentes ante cualquier Elegido y no solo ante sus clérigos.

«They think that the souls of men as well as of beasts are of the substance of God and are, in fact, pieces of God.» — Agustín adjudica a los maniqueos la creencia de que las almas de hombres y bestias son pedazos de Dios.

«For, they say, the person who gives money on usury does not injure the Cross of Light.10 (Many do not understand, but let me explain.) However, the person who is a farmer very much harms the Cross of Light.» — Agustín transmite la razón maniquea de esa preferencia, el daño del labrador a la Cruz de Luz.

«Those parts, they say, of God which were captured in that battle were mixed altogether with the world and are in the trees, plants, fruit trees and fruit.» — Agustín transmite la doctrina de las partes de Dios apresadas y mezcladas con árboles, plantas y frutos.

«Lest he should commit these spurious murders on the land, he commits true murders in usury.» — la vuelta de tuerca con que Agustín describe la consecuencia de esa doctrina; el juicio sobre cuál homicidio es verdadero es suyo.

«Lest the beggar receive the life which is in food and which they say is a part of God, the divine substance, and they despatch it in the flesh.» — Agustín transmite la razón maniquea de no dar de comer al mendigo ajeno a la secta.

«But, they say, because we are illuminated by the faith of Manichaeus, by our prayers and psalms we who are elect purify thereupon the life which is in the food and send it to the heavenly treasury.» — Agustín pone en boca de los maniqueos la purificación de la vida del alimento por sus oraciones y salmos.

«The elect are such that they are not to be saved by God but are the saviours of God.» — la fórmula con que Agustín resume el papel que los Elegidos se adjudican; queda consignada como lectura suya.

«However, when food prepared from fruits and vegetables is served to the holy men, that is, to the Manichaeans, whatever is of true worth and is divine in it is purified by the chastity, prayers and psalms of these men, and is perfected in every way, so that it can return to its own domain free of all defilement.» — Agustín describe la purificación del alimento por la castidad, las oraciones y los salmos de los Elegidos.

«That is why you forbid anyone to give bread, vegetables, or even water (which everyone has in abundance) to a beggar if he is not a Manichaean, for fear that the part of God which is mixed with these things will be defiled by his sins and thus hindered in its return.» — Agustín deriva de esa doctrina la prohibición de dar pan, verdura o agua al mendigo que no sea maniqueo.

«Since I went forth into the darkness I was given a water to drink which . . . me; I bear up beneath a burden which is not my own.» — el salmo 246 pone en boca del alma universal su entrada en la oscuridad y la carga ajena que soporta.

«I was life to them, but they were death to me; I bore up beneath them, they wore me as a garment upon them.» — el salmo enuncia la inversión entre el alma y quienes la visten.

«I am in everything, I bear the skies, I am the foundation, I support the earths, I am the light that shines forth, that gives joy to souls. I am the life of the world, I am the milk that is in all trees, 30 I am the sweet water that is beneath the sons of matter.» — la serie panenteísta del salmo, con el alma como luz, leche de los árboles y agua dulce bajo los hijos de la materia.

«O) father, o Light Mind, come and wear me, (until) I have recited the woe of the son of man. 25 (My) lord Jesus, come and wear me, until I purify the body of the First Man.» — el salmo al Intelecto pide ser vestido por él y por Jesús; la fórmula invierte la de vestirse de Cristo; las cifras intercaladas son la numeración de líneas del impreso.

«They say it is better for a man to be a usurer than a farmer.» — Agustín consigna que los maniqueos tenían por mejor al usurero que al labrador.

«O soul, raise your eyes to the heights, and you see your form: 10 lo, the mother, you have reached her; lo, your fathers, they call upon you. Go aboard your ships of light and receive your glorious crown; and» — el cierre del salmo 246, con la Forma vista en las alturas y las naves de luz; el tramo se corta en el cambio de plana.

«The assent and the amen 5 have come about from these great ones of the powers. They were given the name as the assent belongs to the summons and the amen belongs to the answer.» — el kephalaion remonta el asentimiento a la llamada y el amén a la respuesta, los dos dioses de la voluntad de redención; la cifra intercalada es la numeración de líneas.

«Just as the summons and the obedience are the ones that opened the portals of mercy and entreaty for the First Man, so they also became portals for the Mother 10 of Life and the Father of the living.» — el kephalaion hace de la llamada y la obediencia puertas de misericordia para el Primer Hombre y para la Madre y el Padre de los vivientes.

«For, whenever one will bless and respond to the assent and the amen, the assent and the amen shall be a seal for the blessing.» — el kephalaion da al asentimiento y al amén la función de sello de la bendición.

«So, when great crowds of people utter the assent and the amen, happen you know that the sound of all the people who respond shall collect and come together, and it fixes and sculpts and is formed and makes a good image, very beautiful 20 and honoured.» — el kephalaion describe cómo el sonido de la asamblea se reúne y esculpe una imagen hermosa; la cifra intercalada es la numeración de líneas.

«Again, if it happens that you find one amongst the elect who is not good; in whom lust (?) is awakened, and it is established against him . . . by the evil counsels, and he is set firm and stands 10 with his brothers and confesses his sin.» — el kephalaion describe el caso del Elegido tentado que confiesa su pecado ante los hermanos.

«It was given a name in the world by the apostles and the first fathers; the sects brought it fame, but they did not know.’» — Mani adjudica a los apóstoles y a los primeros padres la imposición de ese nombre y señala que las sectas lo difundieron sin saberlo.

«Love is the Father of Greatness, who dwells in his glorious land. The entirety of the divine has been revealed therein! These two are a single living body, the Father and his love;» — el kephalaion 63 identifica el amor con el Padre de la Grandeza y los declara un solo cuerpo viviente.

«Again, the beginning of all the righteousness and the divine that dwells in the holy church; they have also called it ‘love’.» — el kephalaion llama amor al principio de toda justicia que habita en la iglesia santa.

«These two, the Mind and the church, a single body is also their likeness; because, again, the apostle too shall give his own self for his church.» — el kephalaion empareja al Intelecto y a la iglesia como un solo cuerpo y adjudica al apóstol la entrega de sí por ella.

«So 15 is it written: There is no love greater than this, for someone to give himself to death for his friend.» — el kephalaion cita el dicho evangélico sobre el amor mayor; la cifra intercalada es la numeración de líneas.

«What, conversely, is hate? Hate is the first death that welled up. It revealed the land of darkness.» — el kephalaion define el odio como la primera muerte que brotó y reveló la tierra de la oscuridad.

«How great a lover of man you are, o Jesus, the first rose of the Father.» — el salmo en alabanza de Jesús lo llama primera rosa del Padre.

«When I seek you I find you within illumining me.» — el salmo enuncia el hallazgo interior del buscado.

«It will bring its cargo to the shore and return for them that are left behind.» — el salmo hace volver la nave por los que quedan atrás.

«The seal of the mouth for the sign of the Father, the peace of the hands for the sign of the Son, the purity of virginity for the sign of the Holy Spirit.» — el salmo a la Tríada empareja los tres sellos maniqueos con las tres personas.

«Jesus, the tree of life, is the father; the fruit, the Light Mind, is the son; the Virgin, this sweet one, is the holy spirit.» — el salmo a la Tríada da una segunda tríada, Jesús como padre, el Intelecto de Luz como hijo y la Virgen como espíritu santo.

«Let us pray then, my brethren, that we may find the Father, and fast daily that we may find the Son, 15 and discipline our life that we may find the Holy Spirit.» — el salmo reparte oración, ayuno y disciplina entre las tres personas; las cifras intercaladas son la numeración de líneas del impreso.

«Glory to our lord Mani the living through the Father, 20 honour to his elect through the Son, blessing to his catechumens through the Holy Spirit.» — la doxología del salmo reparte gloria, honor y bendición entre Mani, los Elegidos y los catecúmenos; las cifras intercaladas son la numeración de líneas del impreso.

«When the member of the elect sees them, he seeks the aid of the deity who is in the form of the wise, and the three deities who come close to him. When the devils see them, they turn back fleeing.» — el Fihrist narra la huida de los demonios del deseo ante los dioses que asisten al Elegido.

«They place the drinking vessel in his hand and mount up with him in the Column of Praise to the sphere of the moon, to Primal Man and al-Bahijah, Mother of the Living, to where he at first was in the gardens of light.» — el Fihrist describe el ascenso del Elegido por la Columna de Alabanza hasta la esfera de la luna y el Primer Hombre.

«Christ, my bridegroom, has taken me to his bridechamber: I have rested with him in the land of the immortals; my brethren, I have received my garland. (My) land I have beheld, my fathers I have found: the godly have rejoiced over me, my aeons have welcomed me; my brethren, I have received my crown.» — el Psalm-Book anticipa en pasado el retorno del alma, con la cámara nupcial, la guirnalda y la corona.

«I will?) pray to the Third Ambassador. He sent unto me Jesus the Splendour, the apostle of light, the redeemer of souls.» — apertura de la oración por el ascenso del alma, hallada en Kellis; el signo de interrogación dentro del paréntesis es de los editores.

«The spirit of truth, our lord Manichaios, he gave to me his knowledge. He made me strong in his faith. He has fulfilled me in his commandments.» — la oración llama a Mani espíritu de verdad y le adjudica el conocimiento, la fe y el cumplimiento de los mandamientos.

«The image of my counterpart came unto me, with her three angels. She gave to me the garment and the crown and the palm and the victory.» — la oración describe la llegada de la imagen del contrapartida con sus tres ángeles y los premios.

«I washed in the Pillar. I was perfected in the Perfect Man. They gave me my first mind in the living atmosphere.» — la oración describe el lavatorio en el Pilar y la perfección en el Hombre Perfecto.

«When death comes to one of the elect, Primal Man sends him a shining deity in the form of the wise guide.» — el Fihrist pone en boca de Mani lo que ocurre al morir un Elegido, con el guía luminoso enviado por el Primer Hombre.

«They ferried me up to the land of light, to the first righteous one and the Beloved of the Lights. I came to rest in the kingdom of the household (?);16 for the Father of the Lights has revealed to me his image.» — cierre de la oración por el ascenso del alma, con el desvelamiento de la imagen del Padre de las Luces.

«To my most honoured mother Maria, (from) Besas, many greetings in God. Before everything: I pray to the Father, God of Truth, and to the Paraclete Spirit, that they may preserve you in soul and body and spirit; for the body health, for the spirit joy, and for the soul life eternal.» — carta de Besas a su madre María, que los editores proponen como el texto maniqueo más antiguo del Imperio Romano; la oración reparte salud, alegría y vida eterna entre cuerpo, espíritu y alma.

«Understand, o my beloved ones: All the apostles 25 who are on occasion sent to the world resemble farmers;» — el primer kephalaion compara a los apóstoles con labradores y a sus iglesias con los meses de la cosecha egipcia; la cifra intercalada es la numeración de líneas.

«There is not any time the tree is bare of fruit! Rather, instead, those about to ripen as they pick them shall propagate other ones there.» — el kephalaion enuncia con la imagen del árbol que nunca queda sin fruto la continuidad de la cadena de apóstoles.

«Do not hesitate to send me the cloak for the pascha festival,» — la carta de Besas pide el manto para la fiesta de la pascua, nombre que los maniqueos de Kellis usan como los cristianos.

«The advent of Jesus the Christ our master: He came . . . in a spiritual one, in a body . . . as I have told you about him. I . . . him; for he came without body! Also his apostles have preached 25 in respect of him that he received a servant’s form, an appearance as of men.» — el primer kephalaion niega cuerpo a Jesús y remite a la forma de siervo de la epístola paulina que los editores anotan.

«He manifested in the world in the sect of the Jews. He chose his twelve and his seventy-two. He did the will of his Father, who had sent him to the world.» — el kephalaion sitúa la manifestación de Jesús en la secta de los judíos y cuenta sus doce y sus setenta y dos.

«They brought him down from the cross. They placed him in the grave; and after three days he arose from among the dead. He came towards his disciples, and was visible to them. He laid upon them a power. He breathed into them his Holy Spirit. He sent them out through the whole world, that they would preach the greatness. 10 Yet, he himself, he rose up to the heights.» — el kephalaion narra la sepultura, la resurrección al tercer día, el soplo del Espíritu Santo sobre los discípulos y el envío al mundo entero.

«After Paul the apostle little by little, day after day, all mankind began to stumble. They left righteousness behind them; and the path which is narrow and sticky. They preferred . . . go on the road which is broad.» — el kephalaion data en la posteridad de Pablo el extravío general y el paso del camino estrecho al ancho.

«Like a tree will be plucked, and the fruits on it taken away. And it remains behind without fruit.» — el kephalaion cierra la decadencia de la iglesia anterior con la imagen del árbol despojado.

«Since the Spirit is of the Paraclete, the one who was sent to me from 20 the greatness; what has happened and what will happen has been unveiled to me.» — Mani declara que el Espíritu del Paráclito le develó lo que ha ocurrido y ocurrirá.

«We have also believed that you are the 30 Paraclete, this one from the Father, the unveiler of all these hidden things!» — los discípulos declaran creer que Mani es el Paráclito venido del Padre; la cifra intercalada es la numeración de líneas.

«The church that I have 30 chosen is superior in ten aspects over the first churches.» — el kephalaion 151 enuncia en copto la misma fórmula de las diez ventajas que el fragmento persa medio, y las dos versiones quedan consignadas sin armonizar; la cifra intercalada es la numeración de líneas.

«However, my hope, mine: It is provided for it to go to the west and also for it to go to the east; and in every language they hear the voice of its proclamation, and it is proclaimed in all cities.» — la contraparte: la esperanza de Mani va a oriente y a occidente y se proclama en toda lengua.

«Indeed, all the (apostles), my brethren who came prior to me: (They did not write) their wisdom in books the way that I, I have written it. (Nor) did they depict their wisdom in the Picture(-Book) the way (that I, I have) depicted it.» — Mani declara que ningún apóstol anterior escribió ni pintó su sabiduría como él; es la razón que da al Libro de las Imágenes.

«However, my church, mine: It has attained (its) disclosure and can (not) be hidden from this time on; it has attained its fastness and can not be shaken, continuing 10 on till the end of the world.» — tercera ventaja: la iglesia de Mani ya no puede ocultarse ni ser sacudida hasta el fin del mundo.

«The fourth: The writings and the wisdom and the revelations and the parables and the psalms of all the first churches have been collected in every place. They have come down to my church. They have added to the wisdom that I have revealed, 15 the way water might add to water and become many waters.» — cuarta ventaja: los escritos de todas las iglesias anteriores se recogen en la suya, con el símil del agua que se suma al agua.

«The fifth: The persecutions and the temptations and the afflictions that the first apostles proclaimed; they themselves prophesise that they are provided to happen to this church. Look: They have happened to it just as is written!» — quinta ventaja: las persecuciones anunciadas por los primeros apóstoles se cumplen en esta iglesia.

«The seventh aspect in which it surpasses: This is that, in the great war which is coming in every place the church still exists in the world,» — séptima ventaja: la iglesia sigue en el mundo durante la gran guerra que viene.

«themselves took hold of the son of God. They gave judgement on him by lawlessness, in an assembly. They condemned him by iniquity, while he had not sinned. They lifted him up upon the wood of the cross. They crucified him with some robbers on the cross.» — el kephalaion narra el proceso y la crucifixión de Jesús, que corre en paralelo con los evangelios pese a la negación del cuerpo.

«At this same time also, in the last church, a righteous man of truth» — el kephalaion nombra sin identificar a un hombre justo de la última iglesia, que los editores suponen Marción; el tramo se corta en el cambio de plana.

«My church surpasses in the wisdom and . . . which I have unveiled for you in it. This (immeasurable) wisdom I have» — segunda ventaja en la versión copta, la sabiduría develada en la iglesia; el tramo se corta en el cambio de plana, donde sigue con los libros santos.

«However, my holy church will be strong; and it . . . in this war . . . it can (not) be overcome» — séptima ventaja: la iglesia resiste la gran guerra sin ser vencida.

«However, it too, the church . . . and it is strong and bears up under the afflictions . . . of the false Christ.» — octava ventaja: la iglesia soporta las aflicciones del falso Cristo.

«Blessed is the person who will (trust in) it and agree with it and remain in it; and he will profit and live in its life» — la bienaventuranza con que cierra el kephalaion de las diez ventajas.

«However, there are two other groups, namely the catechumens and the gentiles, who will be summoned side by side to the same judgement, but will not obtain the same verdict.» — el Códice de Tebessa separa a catecúmenos y gentiles ante el mismo juicio con veredicto distinto.

«they (i.e. the elect) lack the cares of the sects, because they are transitory visitors, and strangers in the world.» — el Códice de Tebessa describe a los Elegidos como visitantes de paso y extranjeros en el mundo.

«These two ranks, founded on the same faith in the same church, support one another and each gives to the other from their abundant possessions, the elect to the hearers from their heavenly treasure, through which they have been named blessed and happy among those who dwell on earth because of their freedom,» — el Códice de Tebessa describe el intercambio entre los dos grados, el tesoro celeste de los Elegidos por los bienes de los Oyentes.

«Indeed, poor in resources, and few in number, they walk by the narrow way and are destined for the narrow path.» — el Códice de Tebessa describe a los Elegidos pobres y pocos por el camino estrecho.

«However, the catechumens who had difficulty in achieving the level of election stayed in their homes; but they helped the elect and, receiving them under their roofs and into their own homes, they provided them with the necessities of life.» — el Códice de Tebessa describe a los catecúmenos que hospedan a los Elegidos y les dan lo necesario.

«that that does not so much concern the order of these perfect ones who, renouncing the world, have citizenship in heaven;» — el Códice de Tebessa acota el dicho paulino sobre el que no trabaja y no come, que no aplica a los perfectos.

«shown by the example of the two sisters, of whom one had chosen the most excellent lot, that is the higher rank of the elect;» — el Códice de Tebessa apoya la distinción de los dos grados en el ejemplo evangélico de las dos hermanas; el periodo arranca en la plana anterior.

«Those possessing wealth are called hearers, or rather, as we have said, catechumens, who, since they have made their» — el Códice de Tebessa llama Oyentes a los que tienen riqueza; el tramo se corta en el cambio de plana, donde los liga al término evangélico mamón.

«Even among those to whom the apostle was ‘ministering’ there were some who did the opposite (?), not carrying out the ‘task’ of which he approved,» — el Códice de Tebessa consigna que entre los atendidos por el apóstol había quienes no cumplían la tarea.

«Let us dwell (?) in God’s holy house, that is to say in the holy church. Let us be led(?) to the lord by spiritual things, refusing all things of the flesh.» — la exhortación del Códice de Tebessa a morar en la iglesia santa y rechazar lo carnal; los signos de interrogación son de los editores sobre un texto muy mutilado.

«The child of righteousness; the one whose good reputation is in my mouth at every moment, whose witness is permanent in my heart; the name sweet in my mouth, my beloved son Matheos.» — encabezado de la carta de Macario a su hijo, con la fórmula de afecto propia del epistolario de Kellis.

«just as the Paraclete has said: ‘The disciple of righteousness is found with the fear of his teacher upon him (even) while he is far from him.’» — Macario cita a Mani como el Paráclito para exhortar a su hijo; es la voz de un Oyente citando a su apóstol en carta privada.

«Study (your) psalms, whether Greek or Coptic,» — Macario manda a su hijo estudiar los salmos en griego o en copto, indicio del bilingüismo de la comunidad de Kellis.

«Do not abandon your vow. Here, the Judgement of Peter is with you. (Do the) Apostolos; or else master the Great Prayers and the Greek Psalms. Here too, the Sayings are with you: study them!» — Macario enumera los libros que su hijo tiene a mano, entre ellos el Juicio de Pedro, el Apostolos y los Salmos griegos.

«Write a little from time to time, more and more. Write a daily example, for I need you to write books here.» — Macario pide a su hijo ejercitar la escritura porque necesita que copie libros.

«If my mother Kouria will give the great (Book of ) Epistles, bring it with you. If not, bring the small one, with the Prayer-Book and the Judgement of Peter.» — Macario encarga traer el gran libro de las Epístolas o, si no, el pequeño, con el devocionario y el Juicio de Pedro.

«And I was distressed that she died when we were not with her, and that she died without finding the brotherhood gathered around her.» — la carta de Mateo a su madre lamenta que la abuela muriera sin la hermandad reunida en torno suyo, dato del rito funerario de la comunidad.

«The daughter of the holy church, the catechumen of the faith; the good tree whose fruit never withers, which is your love that emits radiance every day. She who has acquired for herself her riches and stored them in the treasuries that are in the heights, where moths shall not find a way, nor shall thieves dig through to them to steal; which (storehouses) are the sun and the moon.» — la carta de un Elegido a una catecúmena lee el tesoro evangélico en el cielo como el sol y la luna, y la llama árbol bueno de fruto que no se marchita.

«Once you have laid the foundation of your house, fight in every way to put on its coping that you may be at ease therein for ever.» — la carta exhorta a rematar la casa empezada, imagen que los editores leen como crecimiento espiritual.

«Just fight in every way to complete the work, for a person knows not at what hour the thief will come to dig through to the house.» — la carta apremia con el dicho evangélico del ladrón que llega a hora incierta.

«The members of the holy church, (the daughters) of the Light Mind, they who (also are numbered) with the children of God; the favoured, blessed, God-loving souls; my women children.» — encabezado de la carta circular a las catecúmenas de Kellis, llamadas hijas del Intelecto de Luz.

«You being for us helpers, and worthy patrons, and firm unbending pillars; while we ourselves rely upon you.» — la carta llama a las catecúmenas auxiliadoras, patronas y pilares en que los Elegidos se apoyan.

«Therefore, (I) beg you, (my) blessed (daughters), that you will (send) me two choes of oil. For (you) know yourselves that we are (in need) here; since we are afflicted.» — la petición concreta de la carta, dos medidas de aceite, con la aflicción declarada como razón.

«When you have finished reading it, send it to my son with certainty. Do not let it stay with you, it may fall into somebody’s hands.» — la instrucción final de la carta, no dejarla en manos ajenas, que los editores leen como cautela de persecución.

«the one sitting above the Cheroubin and Sarouphin; the one who stands (in judgement) over disputes and quarrels; the one who has stopped the winds with his great power!» — invocación del conjuro copto que un escriba maniqueo de Kellis copia para un colega; los nombres de los ángeles van tal como los imprime la traducción.

«O dirty (?) natron of Arabia! Just as you will wash away every thing, (so) you can wash (away) the desire which is between them for each other.» — el conjuro pide al natrón que lave el deseo entre los dos amantes.

«And you, (who are) the burning of the mustard, you shall put burning and scorching into their heart for each other. The house in which I will place you (sg.), do not come out from it without having instigated dispute and quarrel and thunder.» — el conjuro pide a la mostaza que ponga ardor y escozor en los corazones.

«I swear to you by our lord Paraclete and the knowledge of truth: This is what I have found near me, and I have hastened to write it and send it to you;» — el escriba jura por el Paráclito y por el conocimiento de la verdad al enviar el conjuro, y así declara su filiación maniquea.

«The child of righteousness, the good limb of the Light Mind. The name which is sweet in my mouth, my beloved brother Hor.» — encabezado de la carta de Horión, que llama a su destinatario miembro bueno del Intelecto de Luz.

«I have received the agon 18 of oil from our son Raz. Look, I left it (with them) for the agape, like you said.» — Horión da cuenta del aceite recibido y dejado para el ágape; la cifra pegada a la palabra es la llamada de nota.

«Greet warmly for me they who give you rest, the elect and the catechumens, each one by name.» — el saludo final de Horión a los Elegidos y a los catecúmenos, uno por uno.

«Woe, woe to the maker of my body, and to he who imprisons my soul, and to the rebels who have subjugated me!» — el lamento de Adán en el reporte de Teodoro bar Khoni, contra el hacedor de su cuerpo y contra los que apresan su alma.

«The lord said: ‘When I dwelt in their midst, one day Sitaios, the elder of their council (Gr. sunhedrion), the son of Gara, seized me by the hand because he loved me greatly and considered me as a beloved son.» — en el testimonio de Abiesus el Maestro y de Innaios, Mani relata cómo Sitaios, anciano del consejo, lo tomó de la mano; la transliteración griega entre paréntesis es de los editores.

«Alchasaios the founder of your rule shows this: when he was going to bathe himself in water, an image of a man appeared to him from the spring of the waters and said to him, “Is it not enough that your beasts abuse me?» — Mani vuelve contra los bautistas su propia tradición sobre Alchasaios y la imagen surgida de la fuente.

«For you have built the house, but another has come to dwell in it. You have become the horse for that one to ride, but another will enter the war with him and thereby complete his will. And you have made the robe beautiful, but another has put it on.» — Mani responde al bautista con tres símiles de despojo, la casa, el caballo y la túnica.

«Recognise and be sure of this, that I myself shall not (observe) that religion nor follow its rule.’» — Mani declara ante la comunidad que no observará su religión ni seguirá su regla.

«I crossed the seas another time. I took . . . 15 . . . India. I went up to the land of Persia. I leapt from the sea and went» — Mani relata en el kephalaion 76 la segunda travesía y el paso a Persia; la cifra intercalada es la numeración de líneas.

«I came out from the land of Persia. I went up to Mesene, the city that . . . in this truth that is in me, in . . . I proclaimed this knowledge;» — Mani relata el paso a Mesene y la proclamación de su conocimiento.

«while his body was lying down and his . . . His eyes were fixed and still. Then three female (catechumens) of the faith» — el relato copto sobre la crucifixión describe el cuerpo de Mani tendido y con los ojos fijos, y nombra a tres catecúmenas de la fe.

«Then the . . . went . . . the king . . . the prison . . . 35 . . . the king, he» — tramo muy lacunoso del relato copto sobre la prisión de Mani, que se cita para consignar el estado del testimonio.

«feast-(days) and observances ( . . . revealed) through it;» — tramo lacunoso de la homilía sobre las fiestas y las observancias de la iglesia.

«My God, forsake me not, for my enemies (all) mock» — el salmo 225 pone en boca del perseguido la súplica de no ser abandonado; el tramo se corta ante la laguna.

«my lord Manichaios, the judge of this totality,» — el salmo llama a Mani juez de esta totalidad.

«to the prayer of the just ( . . . entreaty (?)) and weeping of those who» — la homilía consigna la escucha de la oración de los justos tras el martirio de Sisinnios.

«Although they uphold saintly living, they lead a life of gross immorality with the support of their own rule. Although they praise compassion, they are found to be harsh towards each other.» — el comentarista anónimo de las Epístolas paulinas acusa a los maniqueos de contradicción entre su predicación y su vida.

«They boastfully vaunt that they are strict in their fasting though they are all well weighed down, because it is only by some trickery that they appear pale so that they may deceive (other people).» — el mismo comentarista adjudica a los maniqueos un ayuno fingido y una palidez de artificio.

«This impure and sordid heresy which has recently arrived from» — el comentarista cita el edicto de Diocleciano contra la secta; el tramo se corta en el cambio de plana.

«And when I heard this my whole body trembled, my soul dissolved with fear.» — el sermón copto sobre los dos mercaderes pone en boca del narrador el temblor ante la confesión oída.

«As for brother Cornelius, the aforementioned deacon, who had studied the writings of Ennomos (on short-hand systems?)31 on the orders of the blessed bishop; he took down all that was said, and all the answers, dictated by brother Barochas and myself.» — Marcos el diácono consigna quién tomó taquigráficamente el debate con Julia, dato de la mecánica de estas disputas.

«At the same time he also told her how he, as a little boy, was given over to the Manichaeans by his mother, who had been led astray, and that he had not only read nearly all their writings, but had even copied them often, and, without anyone arguing in opposition or convincing him, it became clear to him how much this sect was to be avoided. And so he had left it.» — Agustín consigna lo que el obispo antiguo escriba maniqueo contó a Mónica sobre su propia salida de la secta.

«presented his case in a brief disjunction, that either the whole rule had to be observed, or else he who had prescribed a rule with conditions that no one could fulfil must be regarded as an utter fool.» — Agustín cierra el relato del albergue romano con el dilema que el Oyente puso a la comunidad.

«I only now add the activities of the present multitude, from which virtue is as far removed as it is a closed book to the people. For it is not virtue to which the crowd has attained, and especially the crowd of women; but I hesitate to make their secrets public, lest crimes begun by others be reproduced.» — Secundino, en su carta a Agustín, reprocha a la multitud de su tiempo y se abstiene de hacer públicos sus secretos.

«that some others do it, using the name of the Manichaeans; but they were exposed in the church at Carthage, as you know, for you were a deacon there at the time when, under the prosecution of Ursus the tribune, who was then prefect of the palace, some of them were brought to trial.» — Agustín consigna el proceso de Cartago contra quienes usaban el nombre de los maniqueos.

«for he who through his silence is proved to have shown perfidy to the supernal name, thus acquiescing in such wicked acts, may not make henceforth an accusation about a transgression, as though ignorant of it.» — la ley imperial cierra negando acusación posterior a quien calló ante esos actos.

«I Mani, apostle of Jesus the friend, by the will of the Father, the true God, he from whom I came to be, . . . is after all (things), and everything which has been and will be stands by his power.» — versión persa media del exordio del Evangelio Viviente, que llama a Jesús el amigo donde la griega dice Cristo; la divergencia queda consignada sin armonizar.

«No foreign body is around it (the tree of life) or below it, nor at another place of the three regions, but below and outside belong to it, to the north, to the east and to the west.» — la obra sin nombre citada por Severo describe la extensión sin límite del árbol de la vida por sus tres regiones.

«So just as God is the originator of souls, so the devil is the originator of bodies through lust,» — la Carta a Menoc reparte el origen de las almas y de los cuerpos entre Dios y el diablo.

«He spread out all the powers of the abyss to ten heavens and eight earths, he shut them up in this universe for a season; while he made it a prison for all the powers of darkness, it is also a place of purification for the soul that was swallowed in them.» — el salmo 223 describe el universo como prisión de los poderes de la oscuridad y a la vez lugar de purificación del alma.

«The sun and moon he founded, he set them on high, to purify the soul. Daily they take up the refined part to the heights, but the dregs however they scrape 11 down to the abyss, what is mixed they convey above and below.» — el salmo 223 da al sol y a la luna la tarea diaria de subir lo refinado y raspar la escoria hacia el abismo; las cifras intercaladas son la numeración de líneas del impreso.

«I will uproot the darkness, and cast it out, and plant the light in its place; I will uproot the evil, and cast it out, 10 and plant the good in its place.» — el salmo de Tomás enuncia el arranque final de la oscuridad y del mal y la plantación de la luz y del bien en su lugar; las cifras intercaladas son la numeración de líneas del impreso.

«The universe will be full of glory, the land will be without suspicion; the entire earth will contain the righteous, they of the land will dwell in peace; there being no more rebel from henceforth, no name of sin can be uttered again.» — el salmo describe el estado final sin rebelde y sin nombre de pecado.

«The great third day is the time when the Father will unveil over them his image . . . and he raises them up . . . and he receives them in to his hidden treasury» — el kephalaion 39 define el tercer gran día como el desvelamiento de la imagen del Padre y la recepción en su tesoro oculto.

«They bound the watchers with an eternal chain, in the prison of the blackened ones (?). They obliterated their children from upon the earth.» — el tratado del Intelecto de Luz narra el encadenamiento de los vigilantes y el exterminio de sus hijos.

«Also, because of the earthquake that happened in these three earths, and in that the paths were hindered and the springs of wind and water and fire were impeded, Jesus cast himself down. He assumed Eve; and he straightened the tracks of the wind, the water, and 5 the fire. He opened the springs for them, and he set in order the path of their ascent.» — el tratado adjudica a Jesús el despeje de las vías del viento, el agua y el fuego tras el terremoto.

«He chose the holy church in four vehicles. One is all the holy brothers. The second is the pure sisters. The third is all the catechumens, the sons of the faith. The fourth is the catechumens, the daughters of the» — el kephalaion octavo reparte la iglesia santa en cuatro vehículos, hermanos y hermanas, catecúmenos y catecúmenas; el tramo se corta en el cambio de plana.

«The Gospel and The Picture(-Book) and the possessions, which the church has fashioned . . . of the holy ones which it has built,» — el Sermón de la Gran Guerra enumera lo que la iglesia deja en el mundo, el Evangelio y el Libro de las Imágenes entre ello.

«This visible bema, the word set it before you, 15 that he might sow in you through what is visible the remembrance of the hidden judgment,» — el salmo del bema explica la plataforma visible como siembra de la memoria del juicio oculto; las cifras intercaladas son la numeración de líneas del impreso.

«a crown it is that she desires, it is purity for which she fights. The blessed Drusiane also, she also suffered the same: fourteen days imprisoned like her master, her apostle.» — el salmo de la paciencia suma a Drusiane al martirologio y le adjudica catorce días de prisión como a su maestro.

«You are the first weapon of the first hero, which was brandished behind the foe that arose. (You are the) church of the father, the First Man; (you are the) vineyard of the first husbandman.» — el salmo llama a la iglesia arma del primer héroe y viña del primer labrador.

«You) are the living wine, the child of the true vine. Give us to drink a living wine from your vine.» — el salmo llama a Jesús vino viviente e hijo de la vid verdadera.

«In the midst of the sea, Jesus, guide me. Do not abandon us that the waves may not seize us.» — la petición del salmo con la imagen del mar y las olas.

«now that farmer 10 . . . Parmuthi; in that, if he will come and sow some corn seed there» — el primer kephalaion desarrolla el símil del labrador y la siembra; el tramo está muy roto por lagunas y la cifra intercalada es la numeración de líneas.

«No man should blame us in this abundance which is administered by» — el Códice de Tebessa cita a Pablo sobre la administración de la abundancia; el tramo se corta en el cambio de plana.

«Before everything I greet you warmly, my lady mother; with my brothers, my masters whose names are very precious to me at all times, every day and every hour.» — apertura de la carta de Mateo a su madre María, con la fórmula de saludo del epistolario de Kellis.

«See now: How great is the land of the Assyrians? It is able to tolerate the kings and accept the eparchs and the generals and the caesars and the governors . . . in it. It did not stir, nor was it defeated before them.» — Mani contrapone en el kephalaion 76 la tolerancia de la tierra de los asirios hacia reyes y generales con su rechazo hacia él.

«nor did he have friendly dealings with the Manichaeans or any other heretics, except in so far as to admonish them to be» — la Vida de Antonio consigna el trato de Antonio con maniqueos y otros herejes, limitado a la admonición; el tramo se corta en el cambio de plana.

«In each of his members, however, thousands of countless and immeasurable treasures are concealed. The Father himself, exalted in his glory and incomprehensible in his greatness, possesses in union with himself blessed and illustrious aeons, whose number and extent cannot be estimated.» — la Epístola Fundamental describe los tesoros escondidos en cada miembro del Padre y los eones que viven con él.

«In an instant the Living Spirit will come . . . . . . he will succour the light. However, the counsel of death 15 and the darkness he will shut up in the tomb that was established for it, that it might be bound in it for ever.» — el salmo 223 anuncia la llegada del Espíritu Viviente y el sellado del consejo de muerte en su tumba.

«So, also, is the watch-district of the Mind, which is the body of the flesh. Sin raises up, from time to time, its agitations in the body.» — el tratado del Intelecto de Luz empareja la vigilancia cósmica con la del cuerpo, donde el pecado se agita de tiempo en tiempo.

«The soul) assumed error and forgetfulness. It forgot its essence and its» — el tratado describe el error y el olvido que el alma asume; el tramo se corta en el cambio de plana.

«thus the old man is bound in the . . . and his lust, his . . . his foolishness in these five members of the body . . . the dark spirit is imprisoned with them in a bond and in severe» — el tratado describe el atado del hombre viejo y del espíritu oscuro en los cinco miembros del cuerpo.

«Lo,) the medicine-chest of the physician will heal your wounds; lo, the knowledge and the wisdom will put your clothes upon» — el salmo del bema usa la imagen del botiquín del médico para el perdón de los catecúmenos.

«I will await my enlightening light, until it strips itself of their darkness;» — la segunda de la serie de esperas del salmo de Tomás, la luz que se desnuda de la oscuridad ajena.

«They all cried out with one voice to the godless judge, telling him words in which there was no truth: ‘Lo, a man has appeared in these days, fighting with us and bringing our affairs to nought.» — el salmo 225 pone en boca de los acusadores la denuncia ante el juez impío; el tramo se corta antes del encabezado corrido y del folio que el troceo mete a media plana.

«We implore thee with one accord, o king, do away with him, for he is a teacher who leads men astray.’» — la petición al rey que cierra esa denuncia, acabar con Mani por maestro que extravía.

«I worship and glorify the five great lights: Through which the entire universe came into existence, and through which heaven and» — la Oración de las Emanaciones glorifica las cinco grandes luces por las que vino a ser el universo; el tramo se corta antes del encabezado corrido de la plana.

«life are present in all. And without these the universe could not exist.» — cierre de esa aclamación: sin las cinco grandes luces el universo no podría existir.

«Observe from this! That I, a single Manichaios, I have come to the world alone. And the races and kindreds of the body, 25 and the gold and silver and brass . . . copper, and the many gifts and breastplates and» — Mani vuelve sobre la fórmula de un solo Manikaios y enumera lo que declara sometido a él; la cifra a media frase es la numeración de líneas y el tramo se corta antes del encabezado corrido.

«The ship of Jesus has come to port, laden with crowns and lush palms.» — el salmo describe la nave de Jesús cargada de coronas y palmas; el tramo se corta antes del folio que el troceo mete a media plana.

«It is Jesus who steers it, he will put in for us until we embark.» — el mismo salmo da a Jesús el timón de esa nave.

«The one who chose his church in the west, his church did not reach to the east; the one who chose his church in» — primera ventaja en la versión copta: la iglesia de occidente no llegaba a oriente; el tramo se corta antes del encabezado corrido.

«the east, his election did not come to the west.» — la contraparte de esa primera ventaja, con la elección de oriente que no llegaba a occidente.

«You have opened our eyes, that this church surpasses by its primacy» — la respuesta de los discípulos, que dan por abiertos los ojos sobre la primacía de esta iglesia; el tramo se corta antes del encabezado corrido.

«about the agape. I will do it, rejoicing. Yes, our brother Pakous is south of the ditch, harvesting.» — Horión se hace cargo del ágape y da noticia del hermano que siega al sur de la acequia.

«Founded by Mani ( c. a d 216–76), a Syrian visionary of Judaeo-Christian background who lived in Persian Mesopotamia, Manichaeism spread rapidly into the Roman Empire in the third and fourth centuries a d and became one of the most persecuted heresies under Christian Roman emperors.» — la SOLAPA del volumen, texto editorial y no voz de los editores ni de la obra, presenta a Mani como visionario sirio de trasfondo judeocristiano afincado en la Mesopotamia persa, y data la religión entre 216 y 276 aproximadamente; declara que se extendió al Imperio Romano en los siglos III y IV y que llegó a ser una de las herejías más perseguidas bajo los emperadores romanos cristianos.

«The religion established missionary cells in Syria, Egypt, North Africa and Rome and has in Augustine of Hippo the most famous of its converts.» — la solapa enumera dónde estableció células misioneras la religión y nombra a Agustín de Hipona como su converso más famoso.

«The study of the religion in the Roman Empire has benefited from discoveries of genuine Manichaean texts from Medinet Madi and from the Dakhleh Oasis in Egypt, as well as successful decipherment of the Cologne Mani-Codex which gives an autobiography of the founder in Greek.» — la solapa atribuye el avance del estudio a los hallazgos de Medinet Madi y del Oasis de Dakhleh en Egipto y al desciframiento del Cologne Mani-Codex, que declara autobiografía del fundador en griego.

«d r i a i n g a rd n e r is Chair and Senior Lecturer at the Department of Studies in Religion, Sydney University. He has published widely in» — la solapa de autor sitúa a Iain Gardner en el Departamento de Estudios en Religión de la Universidad de Sídney; la capa de texto imprime las versales espaciadas y arrastra la partícula del tratamiento a la inicial, y el periodo sigue en la plana siguiente.

«of the Teacher (E. J. Brill, Leiden 1995). He is also editor for the newly found Manichaean texts from the Dakhleh Oasis.» — la solapa continúa la nota sobre Gardner: le adjudica la edición estándar de los Kephalaia del Maestro, publicada por Brill en Leiden en 1995, y la edición de los textos maniqueos recién hallados en el Oasis de Dakhleh.

«s a m u e l n a n - c h i a n g l i e u is Professor of Ancient History and Co-Director of the Ancient History Documentary Research Centre, Macquarie University.» — la solapa sitúa a Samuel Nan-Chiang Lieu como profesor de Historia Antigua y codirector del Ancient History Documentary Research Centre de la Universidad Macquarie.

«He is the author of many books including Manichaeism in the Later Roman Empire and Medieval China (1985, second edition 1992); The Roman Eastern Frontier and the Persian Wars II a d 363–630 (with G. Greatrex, 2002); From Constantine to Julian: Pagan and Byzantine Views (with D. A. S. Montserrat, 1996); and The Roman Eastern Frontier and the Persian Wars a d 226–363 (with M. Dodgeon, 1991, revised 1994, 1996).» — la solapa lista los libros de Lieu con sus coautores y sus reediciones; es la única serie de fechas que el troceo imprime de esta obra, y la más tardía, 2002, da el término posterior para datar el volumen.

«The genesis of this book was in the late 1980s when Samuel Lieu first proposed the concept for the volume and approached Iain Gardner to collab-orate, especially with translations of the extensive Coptic corpus.» — el Prefacio, firmado por los dos editores en primera persona del plural, data el proyecto a fines de los años ochenta y adjudica a Samuel Lieu la propuesta del volumen y la invitación a Gardner para el corpus copto; la capa de texto parte collaborate en collab-orate.

«Gardner began to prepare portions of the Kephalaia codex, but in fact that developed into an entirely separate volume which is only partly represented here.» — el Prefacio explica que la porción de los Kephalaia que Gardner preparaba se convirtió en un volumen aparte, del que aquí solo queda una parte.

«Over a number of years the authors collected texts and made translations whilst they were occupied with other projects (often these contributed entirely new or previously unavailable pieces). Then, in 2000, we finally had the opportunity to put together the translations and introductions that we had gathered for this volume.» — el Prefacio describe el modo de trabajo: años de recolección y traducción en los huecos de otros proyectos, hasta que en 2000 se reunieron las traducciones y las introducciones.

«We are grateful too to the British Academy, the Australian Research Council, the Seven Pillars of Wisdom Trust and Warwick and Macquarie Universities for grants over a number of years for research on Manichaean texts discovered in Egypt and in Central Asia.» — el Prefacio nombra a los financiadores de la investigación sobre los textos maniqueos hallados en Egipto y en Asia Central.

«To Dr Malcolm Choat we owe a warm word of thanks for helping in the task of indexing and final checking of the typescript.» — el Prefacio agradece a Malcolm Choat la indización y la revisión final del mecanoscrito.

«thank Dr Michael Sharp at Cambridge University Press for his personal interest in the project and Professor Alo¨ıs van Tongerloo and his research assistants at Catholic University of Leuven, Mr Dieter Taillieu and Kristof D’hulster for checking the translations from the Fihrist of» — el Prefacio nombra a Cambridge University Press, y es la única mención de la editorial en todo el troceo: no hay página de derechos. También adjudica a Alois van Tongerloo y a dos asistentes de la Universidad Católica de Lovaina el cotejo de las traducciones del Fihrist; la capa de texto imprime la diéresis suelta en Aloïs.

«s a r a h c l ac k s o n was Lady Wallis Budge Research Fellow in Egyptol-ogy at Christ’s College, Cambridge and co-editor of the Dictionary of Manichaean Texts vol. 1 (Turnhout, 1998) which is part of the UNESCO-sponsored Corpus Fontium Manichaeorum Project.» — la lista de colaboradores del volumen sitúa a Sarah Clackson como coeditora del primer tomo del Dictionary of Manichaean Texts, dentro del Corpus Fontium Manichaeorum auspiciado por la UNESCO; la capa de texto parte Egyptology en Egyptol-ogy.

«m a rk ve r m e s is a lawyer in Birmingham (UK) and an honorary Senior Research Fellow of the Ancient History Documentary Research Centre at Macquarie University, Sydney, Australia. He was formerly research assistant to the Directors of the Greek and Latin sections of the Corpus Fontium Manichaeorum Project.» — la lista de colaboradores presenta a Mark Vermes como abogado en Birmingham y antiguo asistente de investigación de los directores de las secciones griega y latina del mismo proyecto.

«This means that some especially long texts (such as the Cologne Mani-Codex) have been artificially broken up according to subject matter.» — las Notes for the reader advierten que las piezas largas, como el Cologne Mani-Codex, se partieron artificialmente por materia.

«Equally, punctuation, paragraphs and such like have been imposed upon texts with the intention to make them more accessible to the modern reader.» — los editores declaran que la puntuación y los párrafos se impusieron sobre los textos para acercarlos al lector moderno.

«In particular, technical terms, such as the names of Manichaean divinities, have mostly been given the same form throughout (there are some exceptions, such as the retention of the term Syzygos in the Cologne Mani-Codex).» — las Notes for the reader declaran la uniformación de los nombres de las divinidades maniqueas en todo el volumen, con excepciones declaradas como la conservación de Syzygos en el Cologne Mani-Codex.

«Where improved readings have been suggested (for instance to the Manichaean Psalm-Book text edited by Allberry in the 1930s), the translation will reflect those according to the judgement of the editors.» — los editores declaran que incorporan lecturas mejoradas, por ejemplo sobre el Psalm-Book editado por Allberry en los años treinta, según su propio criterio.

«Mani was a visionary, for he was a mystic and a painter; he was an intellectual, with a passion for understanding all aspects of the natural world and integrating them into a coherent system; but he was also intensely practical in his approach to this divine revelation and this knowledge.» — la introducción de los editores describe a Mani como visionario, místico y pintor, intelectual con afán de sistema y a la vez práctico ante su revelación.

«We might say that Manichaeism is the first real ‘religion’ in the modern sense, because Mani established it directly and deliberately, with its scriptures and its rituals and its organisation all» — los editores sostienen que el maniqueísmo es la primera religión en sentido moderno porque Mani la instituyó de manera directa y deliberada, con escrituras, ritos y organización; el periodo cruza a la plana 46 y allí sigue con la frase in place.

«A principal aspect of his purpose was that this teaching and this practice and this community would be universal, and would supersede all previous faiths (which indeed were understood to reach their true culmination here).» — los editores enuncian el propósito que adjudican a Mani: una enseñanza, una práctica y una comunidad universales que sustituyeran todas las fes anteriores, entendidas como culminadas en ella.

«Mani himself travelled widely to preach, heal, convert and establish communities; and he dispatched missionaries in all directions.» — los editores resumen la actividad de Mani: viaje propio para predicar, curar, convertir y fundar comunidades, y envío de misioneros en todas direcciones.

«Mani’s call to the founding of this new and final community came about the year ad 240, and the first Manichaean mission would have reached Alexandria about ad 260.» — los editores fechan hacia 240 la llamada de Mani a fundar la comunidad y hacia 260 la llegada de la primera misión maniquea a Alejandría.

«Indeed, Mani announced himself as the ‘apostle of Jesus Christ’, its preachers proclaimed that they preached the true gospel, and condemned their opponents as failed or only ‘part Christians’.» — los editores consignan que Mani se anunció apóstol de Jesucristo, que sus predicadores proclamaban predicar el verdadero evangelio y que condenaban a sus contrarios como cristianos fallidos o solo parciales.

«The fourth century saw a bitter conflict between these two interpretations, a conflict that what we now call Christianity ultimately won, allied as it became with secular power.» — los editores describen el siglo IV como conflicto entre dos interpretaciones y consignan cuál de ellas prevaleció, aliada al poder secular.

«Manichaeism arrived as a rival to Christianity, itself suffering its final persecutions» — los editores sitúan la llegada del maniqueísmo al Imperio Romano como rival de un cristianismo que aún padecía sus últimas persecuciones; el tramo se corta en el límite de chunk y sigue en la plana con *before the triumph under Constantine*.

«Manichaeism became cursed as the ultimate heresy.» — los editores consignan el lugar que el maniqueísmo ocupó en la memoria cristiana, el de herejía última.

«The development of Manichaean studies in the anglophone world has been hampered by the traditional leadership in this field by scholars from the elite universities of the European continent.» — los editores señalan qué ha frenado el desarrollo de los estudios maniqueos en el mundo angloparlante.

«At the same time, the topic has spoken to contemporary interests in the deconstruction of received histories, here with regard to the ‘triumph’ of Christianity and its defeat of heresy;» — los editores nombran el interés con que se ha leído el asunto desde fuera, el del triunfo cristiano sobre la herejía.

«The purpose of this book is, therefore, to make available many of the diverse and scattered sources relevant to an understanding of the subject.» — los editores enuncian el propósito del libro en el cuerpo del capítulo 1, distinto del rótulo del índice.

«this is an introductory source-book; but at the same time we have striven for total accuracy and awareness of the very leading scholarship in the field; and, indeed, some of the material presented here is in advance of that published anywhere in the world.» — los editores acotan el carácter introductorio del volumen y a la vez declaran que parte del material no se había publicado antes en ningún sitio.

«His father is said to have been told by a divine voice in a pagan temple at Seleucia-Ctesiphon not to eat meat or to drink wine, and to stay away from women.» — los editores consignan lo que la tradición adjudica al padre de Mani: una voz que le prohibió carne, vino y trato con mujeres.

«Mani, however, was utterly opposed to the baptisms and ablutions, because he saw them as being harmful to the light particles which were bound in them.» — los editores explican la oposición de Mani a los bautismos y abluciones de la comunidad por el daño a las partículas de luz apresadas en el agua.

«Mani could not have derived this reverence from the teaching of the baptists.» — los editores niegan que la reverencia de Mani por Pablo venga de la enseñanza de los bautistas.

«Mani also seems to have been familiar with the teaching of the Christian gnostic thinker Bardais.an (who flourished in Edessa in the last years of the Abgar Dynasty during the second and third centuries ad), on cosmogony; as well as that of Valentinus on the division of body and soul.» — los editores señalan el trato de Mani con la enseñanza de Bardaisan sobre la cosmogonía y con la de Valentín sobre la división de cuerpo y alma.

«Mani was not one who merely wanted to construct a system out of philosophical elements and then disseminate it.» — los editores niegan que Mani se propusiera solo construir un sistema filosófico y difundirlo.

«Rather, he was wholly convinced that he was the ‘seal of the prophets’.» — los editores adjudican a Mani la convicción de ser el sello de los profetas.

«In fact, Mani stayed with the baptists until after his twenty-fourth birthday; but he was already leading a life according to the revelation of his Syzygos (‘Twin’, or more accurately ‘Pair-comrade’).» — los editores consignan que Mani permaneció entre los bautistas mientras ya vivía conforme a su Syzygos, término que traducen como compañero de pareja.

«This heavenly alter ego is also identified in Manichaean writings with the Johannine Paraclete.» — los editores señalan la identificación del alter ego celeste con el Paráclito joánico en los escritos maniqueos.

«He began his missionary work during the reign of Ardashir (224–42), but presumably at a time when Shapur I (240– 73) had already been crowned co-sovereign.» — los editores fechan el inicio de la misión bajo Ardashir, cuando Shapur ya había sido coronado corregente.

«According to Middle Iranian sources he is said to have converted the Shah of Turan in the course of his journeys, and we have in the Greek Mani Codex the account of the conversion of at least one local king and his entourage before he reached Ferat.» — los editores adjudican a fuentes iranias medias la conversión del Shah de Turán.

«Given the fact that Zoroastrianism was the official religion of his imperial patrons, Mani’s religion diffused within the Zoroastrian» — los editores explican por la religión oficial de sus patronos imperiales la difusión de la religión de Mani dentro del medio zoroástrico; el tramo se corta en el límite de plana y la frase sigue con la asimilación de divinidades zoroástricas al panteón.

«It appears from circumstantial references in the Kephalaia that Mani spent much of his years under Shapur’s patronage in the Twin-Cities of Seleucia-Ctesiphon teaching his growing band of disciples.» — los editores infieren de referencias indirectas de los Kephalaia los años de enseñanza de Mani en las Ciudades Gemelas.

«After Shapur’s death (273) Mani does not seem to have had any difficulties under his successor Hormizd I, but his reign only lasted for one year (273–4).» — los editores consignan que bajo Hormizd I no hubo estorbo y acotan la brevedad de ese reinado.

«It was probably the only territory within the Iranshar which could offer him personal safety.» — los editores señalan cuál era, a su juicio, el único territorio del Iranshar donde Mani tenía seguridad personal.

«It is likely that Vahram had a hostile attitude towards Mani and his teaching right from the start, thinking it had a destructive effect on his Empire where the Magians and their superiors had gained a decisive influence.» — los editores adjudican a Vahram una actitud hostil y sitúan detrás una influencia decisiva.

«According to a later Arabic tradition, Vahram said: ‘This man has set off, incited to cause the destruction of the world.» — los editores citan una tradición árabe tardía que pone en boca de Vahram su veredicto sobre Mani; la voz es la de la tradición árabe, no la del rey ni la de los maniqueos.

«The King’s wrath resulted in the chaining and imprisonment of Mani,» — los editores consignan el encadenamiento y la prisión de Mani como efecto de la ira del rey.

«However, he had the opportunity to receive visitors, and thus to prepare his congregation for his end.» — los editores señalan que Mani pudo recibir visitas en la prisión y preparar a su congregación para su fin.

«The year of Mani’s death is still in dispute. Scholarly opinion vacillates between 276 and 277» — los editores dejan la fecha de la muerte de Mani en disputa y consignan la oscilación de las opiniones sin arbitrarla.

«Manichaeism was a religious system that taught a practice for the salvation of the divine in the universe; and which presented a revealed (and in principle total) knowledge of transcendent realities, including the divine nature of the soul, and the details of the pathway to eternal life.» — los editores definen el maniqueísmo como sistema religioso que enseña una práctica para la salvación de lo divino en el universo y presenta un conocimiento revelado de las realidades trascendentes.

«At its core was an analysis of the causes and nature of evil and suffering in the world, the predicament in which human and all life are entangled, that was entirely coherent in its own terms.» — los editores sitúan en el análisis de las causas y la naturaleza del mal el núcleo del sistema, y lo declaran coherente en sus propios términos.

«Certainly, Mani directly utilised prior revelations; and in this way particular concepts can be tracked, especially from esoteric or heterodox forms of prior Judaisms and Christianities, through Manichaeism, and into later metamorphoses such as in Shi’ite Islam and the neo-Manichaean sects of the medieval period.» — los editores admiten el uso de revelaciones anteriores y trazan el rastro de conceptos desde judaísmos y cristianismos heterodoxos hasta el islam chií y las sectas neomaniqueas medievales.

«Thus, Manichaeism should be categorised as a religion in its own right, and not subordinated to whatever influences the historian may track.» — los editores sostienen que el maniqueísmo se clasifique como religión por derecho propio y no se subordine a las influencias que el historiador pueda rastrear.

«What is often termed the ‘gnostic’ character of Manichaeism must be strongly qualified, for Mani turned his revealed knowledge outwards to a universal evangelical purpose.» — los editores objetan el rótulo de gnóstico aplicado al maniqueísmo y dan su razón: Mani volvió su conocimiento revelado hacia un fin evangélico universal.

«Thus, whilst the elect learnt the secret workings of the divine nature, all were offered the call to faith, and the religion firmly grounded itself in time and the existential world.» — los editores distinguen el saber reservado a los Elegidos de la llamada a la fe ofrecida a todos, y señalan el anclaje de la religión en el tiempo y el mundo.

«The religion promulgated faith, knowledge and good works; and rose above the obscure and short-lived irrelevancies of most gnostic sects.» — los editores contraponen la tríada de fe, conocimiento y obras a lo que llaman la irrelevancia oscura y breve de casi todas las sectas gnósticas; es juicio del aparato, no de los textos maniqueos.

«Nevertheless, any such summary can tend towards artificial synthesis.» — los editores advierten contra su propio resumen del sistema, que tiende a la síntesis artificial.

«Nevertheless, the eschatological urgency of earliest Manichaeism may be said to have slowly turned towards an accommodation with the world.» — los editores describen el paso de la urgencia escatológica del maniqueísmo más antiguo a un acomodo con el mundo.

«In his Epistles Mani habitually introduces himself as an ‘apostle of Jesus Christ’, and it took both time and confidence for the founder to achieve his full stature as ‘Mani the living’ (i.e. Manichaios).» — los editores señalan que Mani se presenta habitualmente en sus Epístolas como apóstol de Jesucristo, y que la talla plena de Mani el viviente le llevó tiempo.

«This then became one of the most characteristic assertions of the Manichaeans, and one of the most offensive to their catholic opponents; however, it was not intended to mean that Mani was the Holy Spirit, as that equation is part of catholic not Manichaean tradition.» — los editores señalan que la proclamación de Mani como Paráclito fue de las afirmaciones más características de los maniqueos y de las más ofensivas para sus adversarios católicos, y niegan que significara identificarlo con el Espíritu Santo.

«Manichaean thought was highly structured and maintained a remarkable uniformity from Roman North Africa to medieval China, claiming to provide a coherent and quasi-scientific explanation of everything from the movement of the stars to the origins of fire and the genera of creatures.» — los editores describen la uniformidad del pensamiento maniqueo desde el norte de África romano hasta la China medieval y su pretensión de explicación coherente y cuasicientífica de todo.

«The claim to knowledge would have been a source of great appeal, but the provision of such detail in the scriptures also demanded a rigidity that finally undermined the religion.» — los editores sostienen que la pretensión de conocimiento atraía y que el detalle exigido en las escrituras impuso una rigidez que acabó por minar la religión.

«For these reasons it can be misleading to describe Manichaean doctrine as a myth; and it was certainly not intended as an allegory.» — los editores objetan que la doctrina maniquea se describa como mito y niegan que fuera alegoría.

«For the believer, the teachings were absolute truth: an eclipse of the sun was not an illustration of the power of darkness against the light, it was visible evidence of the forces of evil in attack against those of good.» — los editores enuncian cómo leía el creyente el eclipse de sol, no como ilustración sino como evidencia visible del ataque de las fuerzas del mal.

«Mani’s teaching was summarised by the catchphrase, that ‘of the two principles and the three times (or moments)’. The two principles are those of light and darkness: whose realms in the beginning are separate, the dark unknowing of the light; then during the middle are in part mingled, the reality of this present universe; but at the end will be the triumph and eternal victory of life and light over death.» — los editores dan la fórmula con que se resume la enseñanza, los dos principios y los tres tiempos, y desglosan separación, mezcla y triunfo final.

«We should note that Manichaean dualism was absolute, there was no need to account for the origin of evil.» — los editores señalan que el dualismo maniqueo es absoluto y que por eso no le hace falta explicar el origen del mal.

«Whilst monotheistic opponents would appeal that this curtailed the absolute power of God, the Manichaeans could respond that only thus was the absolute goodness of God assured.» — los editores enfrentan la objeción monoteísta sobre el poder de Dios con la respuesta maniquea sobre su bondad absoluta, y consignan las dos sin arbitrarlas.

«In Manichaeism what is true in the macrocosmos is also true for the microcosmos. The individual soul partakes of this whole history, so that our present enfleshment in a demonic body is only the middle time between two eternities.» — los editores enuncian la correspondencia entre macrocosmos y microcosmos y sitúan el encarnamiento presente como tiempo medio entre dos eternidades.

«Note too that the dualism is not the hellenistic one of spirit and matter, but of two essences, even substances.» — los editores distinguen el dualismo maniqueo del helenístico de espíritu y materia y lo describen como de dos esencias o sustancias.

«The divine life is visible, has spatial and quantifiable elements; and evil matter is the active principle of lust, the elements and ‘thought of death’.» — los editores describen la vida divina como visible y cuantificable y la materia mala como principio activo de la concupiscencia.

«In the beginning time the light and the dark occupy distinct spaces: the light above, and to the north, west and east; but the darkness below and to the south.» — los editores dan el reparto espacial del tiempo inicial: la luz arriba y al norte, poniente y oriente, la oscuridad abajo y al sur.

«The Father evokes or emanates powers of himself for purposes in the cosmic drama, and these too may call forth further gods or angels.» — los editores describen la evocación o emanación de poderes por el Padre y su capacidad de llamar a otros dioses o ángeles.

«The language of ‘calling out’ the powers of light is crucial, to avoid any suggestion of generation, for sexuality is inextricably tied in Manichaean thought to evil matter and the lust that is its nature.» — los editores explican por qué el lenguaje evita sugerir generación: la sexualidad queda del lado de la materia del mal.

«In the ‘first time’ the Father of Greatness rules the realm of light, which indeed is an extension of himself, and has four divine attributes: purity, light, power and wisdom.» — los editores enumeran los cuatro atributos del Padre de la Grandeza en el primer tiempo.

«He resides in five intellectuals or limbs: mind, thought, insight, counsel and consideration.» — los editores enumeran los cinco intelectuales o miembros en que reside el Padre.

«These are otherwise substantially detailed as the five elements: living air, light, wind, water and fire.» — los editores equiparan esos cinco miembros con los cinco elementos.

«To the south of this kingdom of life is the realm of the King of Darkness.» — los editores sitúan al sur del reino de la vida el reino del Rey de la Oscuridad.

«Life is a poison for the forces of death; for, consumed by their own desire for what they can not have, they ultimately destroy themselves.» — los editores enuncian el mecanismo por el que las fuerzas de la muerte acaban destruyéndose.

«This is necessary, for the good cannot itself bring death, which is not its nature.» — los editores dan la razón de esa necesidad: el bien no puede producir lo que no está en su naturaleza.

«It is the task of the Living Spirit to rescue the First Man, which is a prototype of all future redemption;» — los editores adjudican al Espíritu Viviente el rescate del Primer Hombre como modelo de toda redención futura.

«Thus call and answer are themselves hypostasised into a pair of divinities.» — los editores señalan la hipostasiación de la llamada y la respuesta en un par de divinidades.

«to be the Paraclete, foretold by Jesus, the ‘comforter’ and ‘Spirit of Truth’ who would be sent afterwards according to the divine will.» — los editores adjudican a Mani el entendimiento de su Gemelo como el Paráclito anunciado por Jesús, el consolador y Espíritu de Verdad; el periodo arranca en el chunk anterior, donde queda *It seems certain that Mani himself came to understand his Twin*.

«This history can be followed in Theodor bar Khoni’s citations from Mani in Syriac. They are the best available source in the absence of the original scriptures written in the apostle’s own Aramaic:» — los editores declaran de dónde sacan esta historia: las citas siríacas de Mani en Teodoro bar Khoni, que llaman la mejor fuente disponible a falta de las escrituras arameas originales.

«Mani and his followers gave particular attention to integrating contemporary astrological ideas into this system, for their faith was understood as providing a total scientific knowledge; but various problems and inconsistencies are apparent, especially caused by the divine nature of the sun and moon compared with the other planetary bodies.» — los editores consignan la atención que Mani y los suyos dieron a integrar la astrología, y admiten los problemas e inconsistencias del resultado.

«The Father approves and calls forth his Third Ambassador or Messenger, so termed because he introduces the third age of the world.» — los editores explican el nombre del Tercer Embajador por el tercer tiempo del mundo que introduce.

«He dwells in the ship of the sun; whilst the Virgin of Light, his feminine doublet, has her throne in the ship of the moon.» — los editores reparten las moradas: el Embajador en la nave del sol y la Virgen de la Luz, su doblete femenino, en la de la luna.

«Jesus the Splendour, another in this series of salvific deities, is closely related in Manichaean systematics to this androgynous sun-moon god.» — los editores relacionan a Jesús el Esplendor con ese dios andrógino de sol y luna dentro de la sistemática maniquea.

«The Ambassador and Virgin achieve a first redemption of trapped light, again turning the uncontrollable lust of the darkness, which is its nature, back upon it.» — los editores describen la primera redención de la luz atrapada, que vuelve contra la oscuridad la concupiscencia que le es propia.

«A part falls into the sea and rises as a monster that the Adamant subjugates. Other dross falls to the earth to become the seeds of plant life that the abortions eat.» — los editores siguen la caída del residuo: monstruo marino sometido por el Adamante y semillas vegetales que comen los abortos.

«Such complicated details of prehistory were drawn from a variety of prior traditions, which seem to have fascinated Mani and his followers. Inevitably they drew the attention and ire of their opponents.» — los editores adjudican esos detalles a tradiciones anteriores que fascinaron a Mani y a los suyos, y señalan que atrajeron la ira de sus adversarios.

«Adam and Eve are fashioned by demons after the image of God that they have glimpsed, that is the Ambassador who had appeared to the rulers in the heavens; and are procreated after various cannibalistic and sexual acts by the dominant demonic pair: Saclas and Nabroel.» — los editores resumen la fabricación de Adán y Eva por los demonios a imagen del Embajador entrevisto, obra de la pareja demoníaca Saclas y Nabroel.

«Thus, lust is endemic in human nature. Mankind has been deliberately fashioned by demonic forces in an attempt to prevent the redemption of the light, for through the urge for sex humans will multiply, and further entrap the divine Soul in multitudes of material bodies.» — los editores enuncian la función que el sistema adjudica a la fabricación demoníaca del hombre: multiplicar cuerpos y con ellos el apresamiento del Alma divina.

«This inverts the core of Hebrew tradition, that God approves of the creation of man and woman, and ordains that they should ‘be fruitful and multiply’.» — los editores señalan la inversión respecto de la tradición hebrea que manda fructificar y multiplicarse.

«Nevertheless, as with the macrocosmos, the structural form of humans is in a sense divinely conceived as the image of God, and acts as a mechanism for the purification of soul.» — los editores acotan que la forma humana es también, como el macrocosmos, imagen de Dios y mecanismo de purificación del alma.

«Here Manichaeism has inherited and developed the widespread gnostic retelling and inversion of the ‘fall’ narrative, so that now the serpent has become entirely transformed into the heavenly redeemer.» — los editores adjudican al maniqueísmo la herencia y el desarrollo de la reescritura gnóstica de la caída, con la serpiente vuelta redentor celeste.

«However, the exemplar of the true church was that established by Mani himself, and the authenticity of other communities came to be measured against the practices of this final manifestation of the divine will on earth.» — los editores señalan que el modelo de iglesia verdadera instituido por Mani sirve de medida para juzgar las demás comunidades.

«Nevertheless, it is the figure of Jesus which dominates all the others who in comparison are little more than names.» — los editores consignan el predominio de la figura de Jesús sobre los demás apóstoles nombrados, que quedan poco más que nombres.

«Preeminently Mani regarded himself as the apostle of Jesus Christ.» — los editores adjudican a Mani la definición de sí como apóstol de Jesucristo por encima de cualquier otra.

«Similarly, the Manichaeans in their missionary endeavour in the Roman Empire drew upon the Marcionite critique of the Old Testament and the Jewish God, even though in contrast to Marcionism the Manichaean demiurge is good.» — los editores señalan que los maniqueos adoptaron en su misión la crítica marcionita, y acotan la diferencia: su demiurgo es bueno.

«Mani and the first generation of his church believed that they were living in the last days before the return of Jesus as judge.» — los editores adjudican a Mani y a la primera generación la creencia de vivir en los últimos días antes del regreso de Jesús como juez.

«Specifically, there are three paths for the soul at death.» — los editores enuncian los tres caminos que el sistema abre al alma en la muerte.

«In contrast, the souls of those such as the catechumens, who are not inextricably compounded with lust, will be reborn in new bodies and have the hope of final purification.» — los editores contrastan la suerte de los pecadores con la de los catecúmenos, que conservan esperanza de purificación final por el renacimiento.

«It is our view that the complex of ideas relating to action in the world and its consequences, rebirth and liberation, the striving for perfection by the elect and their intimate dependence upon the lay faithful are evidence of a deep current of Indian religious influence in Mani’s own life experience, which is not yet fully understood but can not be ignored.» — los editores dicen en primera persona su posición sobre la influencia india en el sistema, y la dan por no comprendida del todo y por no desdeñable.

«The Sermon of the Great War is an apocalyptic homily from the first generation after Mani’s death, wherein the eschatological event is understood to have already begun.» — los editores sitúan el Sermón de la Gran Guerra como homilía apocalíptica de la primera generación posterior a la muerte de Mani, con el acontecimiento escatológico ya comenzado.

«Time in the sense of the workings of the universe and the history of redemption has come to an end.» — los editores glosan el final del tiempo entendido como funcionamiento del universo e historia de la redención.

«The ‘third time’ is a new eternality without fear. It is important that it represents a victory and a conclusion, rather than just the restoration of the ‘first time’.» — los editores describen el tercer tiempo como nueva eternidad sin temor, victoria y conclusión y no mera restauración del primer tiempo.

«Never again will the darkness be able to threaten the light.» — los editores enuncian el estado final: la oscuridad ya no podrá amenazar a la luz.

«Mani was himself brought up within the confines of a narrow religious sect (see chapter 2), and his teachings, although able to drive a religion of world-wide significance, made radical demands upon its followers.» — los editores sitúan la crianza de Mani en una comunidad de reglas estrictas y adjudican a su religión demandas radicales sobre sus seguidores.

«The sudden influx and even visual appearance of these new ascetics from the late third century on may well be taken as the spark that lit the fire of Christian monasticism in the decades that followed.» — los editores relacionan la aparición de estos ascetas con el monacato cristiano de las décadas siguientes.

«On the one hand the belief that the divine substance was scattered through all the material world led to devotional attitudes, for instance towards fruit and vegetables as vessels of the Soul, that were received with horror.» — los editores describen el horror con que se recibió la creencia en la sustancia divina dispersa.

«Christian polemic focused on the complex food rituals intended to liberate the divine light from matter and pain, and accused the Manichaeans of worshipping the sun and the moon.» — los editores sitúan el blanco de la polémica cristiana en los rituales alimentarios y en la acusación de adorar al sol y a la luna.

«For Mani the whole rationale for history, and any continuation of human existence, is the liberation of the light elements from the dark.» — los editores enuncian la razón de ser que Mani adjudica a la historia, la separación de los elementos de luz respecto de los oscuros.

«The principal symbol was that of the Cross of Light, the universal divine stretched and bound upon matter.» — los editores dan a la Cruz de Luz el papel de símbolo principal de lo divino tendido y atado sobre la materia.

«Mani writes in one of his Epistles:» — los editores introducen con esta fórmula el pasaje de una Epístola de Mani que sigue.

«The Manichaeans strove to consume food and drink with as high a percent-age of light as possible, such as melons and cucumbers; and indeed were much concerned with the classification and preparation of foods, which inevitably attracted the scorn of opponents.» — los editores describen el afán maniqueo por alimentos de alto contenido de luz, como melones y pepinos, y el desprecio que atrajo; la capa de texto parte percentage en percent-age.

«Specifically, meat and wine were regarded as dominated by the dark elements that would reinfect the believer striving for personal purification, and lead directly to sensuality and ignorance.» — los editores explican el rechazo de la carne y el vino por su dominio de los elementos oscuros, que reinfectan al creyente.

«century Kellis, Mani is quoted not by name but ‘as the Paraclete has said . . . ’ ( P. Kell. Copt. 19, 9).» — los editores hacen notar que en las cartas personales de los creyentes de Kellis del siglo IV a Mani se lo cita sin nombrarlo, como el Paráclito; el periodo arranca en el chunk anterior con *It is notable that in the personal letters of believers from fourth-*.

«Such an ethic could only really be applied by a small group of people.» — los editores acotan que una ética así solo podía practicarla un grupo pequeño.

«The community was divided into an inner circle of the elect (‘the virginal’, both male and female) who lived a life of extreme asceticism;» — los editores describen la división de la comunidad, con los Elegidos en el círculo interior y una ascesis extrema.

«Their duty, termed in Middle Persian ruw¯anag¯an (soul-service), brought merit to the hearers who could hope to advance to perfection in a future life.» — los editores explican el deber de los Oyentes, llamado en persa medio ruwanagan o servicio del alma, y el mérito que les acumula para una vida futura; la capa de texto imprime el macrón suelto en la transliteración.

«As the final apostle of God Mani led the community for as long as he lived, and after his ‘crucifixion’ was believed to have ascended to the moon to wait in attendance upon the faithful.» — los editores consignan el gobierno de Mani mientras vivió y la creencia en su ascenso a la luna tras su crucifixión.

«Until the tenth century the Twin-Cities (al-Mada’in) remained the seat of the archegos or imam.» — los editores sitúan hasta el siglo X en las Ciudades Gemelas la sede del arquegós o imán.

«Ecclesiastical authority was mediated downwards via twelve teachers ( magister), thence to the bishops ( episcopus), then the elders ( presbyter), and so to the general body of the elect and hearers.» — los editores dan la cadena de autoridad: doce maestros, obispos, presbíteros y el cuerpo general de Elegidos y Oyentes.

«In the Roman Empire the religion established an elaborate network of cells both to facilitate evangelism and to avoid detection.» — los editores adjudican a la red de células dos funciones a la vez, evangelizar y no ser descubiertos.

«However, the most important festival remained the commemoration of Mani’s martyrdom when a judgement seat ( bema) was raised in the middle of the worshipping congregation.» — los editores sitúan el festival principal en medio de la congregación reunida.

«One source, however, the discovery of which marked a major turn in the study of the religion was the long entry on the sect and its writings in the Fihrist» — los editores señalan el giro que dio al estudio la entrada larga sobre la secta y sus escritos en el Fihrist.

«As many of the fragments were in dialects of Iranian and abound in Zoroastrian or Zurvanite terminology, the religion of Mani inevitably» — los editores explican cómo la lengua irania y la terminología zoroástrica o zurvanita de muchos fragmentos condicionaron la lectura de la religión de Mani; el tramo se corta en el cambio de plana.

«‘In Persian’, says Reitzenstein, ‘this “man” is the renewer of the world, the bearer of the divine message and power, the redeemer for the whole race, but at the same time the one who has been redeemed who can return to heaven as the first of the Light Beings, a god and also the ideal representative of souls, the great soul.’» — los editores citan la formulación de Richard Reitzenstein sobre el Redentor redimido, con el hombre persa como renovador del mundo y a la vez el primero de los Seres de Luz; la voz es la del filólogo alemán, no la de un texto maniqueo.

«It is not only for Manichaeism that this basic attitude, that the Primeval or Primal Man is the sum of all the souls which he is to redeem, is typical and of fundamental significance; but for gnosticism in general, for the whole faith about redemption is built on it.» — los editores extienden esa actitud básica al gnosticismo en general, con el Primer Hombre como suma de las almas que ha de redimir.

«This Zoroastrian, or more particularly Zurvanistic, understanding of Manichaean origins gained ground especially amongst distinguished German scholars who worked in related areas, like Rudolph Bultmann;» — los editores trazan la difusión de esa lectura zoroástrica o zurvanita entre estudiosos alemanes de campos vecinos, y nombran a Rudolph Bultmann.

«Manichaean literature, both poetry and prose, also contains many easily identifiable biblical (i.e. Judaeo-Christian) names, themes and scriptural citations; and especially Gospel citations.» — los editores consignan la presencia de nombres y citas bíblicas, sobre todo evangélicas, en la literatura maniquea.

«Mani’s teaching on the Last Judgement, for instance, as expounded by Mani in the ˘ S¯abuhrag¯an (a semi-canonical work which Mani composed in Middle Persian in order to summarise his teaching for his great patron, the Sassanian King of Kings Shapur I) is closely based on the words of Jesus as given in Matt. 25:31–46.» — los editores derivan de Mateo 25 la enseñanza de Mani sobre el Juicio Final.

«One of the most eminent Semitic philologists of his time, Burkitt proved beyond all reasonable doubt» — los editores presentan a Burkitt como uno de los filólogos semíticos más eminentes de su tiempo; el tramo se corta y la oración sigue con la tesis sobre los primeros misioneros.

«that the first Manichaean missionaries in the Roman Empire, especially in Roman Egypt, were Syrians and not Iranians.» — la tesis que los editores adjudican a Burkitt: los primeros misioneros maniqueos del Imperio Romano eran sirios y no iranios.

«Prior to his tragic death in the First World War, Mitchell with endless patience and exceptional philological skill had succeeded in deciphering the under-writing of a palimpsest in the British (Museum) Library containing the prose-refutations of Mani, Marcion and Bardais.an by the Syrian theologian Ephraim of Edessa.» — los editores adjudican a Mitchell el desciframiento del palimpsesto con las refutaciones de Mani por Efrén de Edesa.

«Schaeder reacted against this, and the new material from Ephraim was precisely what he needed to help formulate his argument that Manichaeism should be seen as a product of Hellenism in the widest sense of the term: a Hellenism which embraces both the teaching of the great Graeco-Roman philosophers and of Judaeo-Christianity.» — los editores consignan la reacción de Schaeder y su lectura del maniqueísmo como producto del helenismo amplio.

«Schaeder’s work marks a clear turning point in Manichaean studies in Germany where the subject had hitherto been monopolised by orientalists, especially Iranologists and Turcologists, working at the Orientalische Kom-mission established in Berlin since 1925 specially for the conservation and publication of the Buddhist, Christian and Manichaean texts from Chinese Turkestan.» — los editores sitúan en Schaeder un giro claro de los estudios maniqueos en Alemania.

«The new Coptic texts seemed to confirm Schaeder’s theory of a close link between Mani’s intellectual outlook and Hellenism; since in them occur terms like ‘nous’, ‘psyche’ and ‘hyle’ (transliterated from Greek into Coptic), concepts familiar from the account by Alexander of Lycopolis» — los editores señalan que los nuevos textos coptos parecían confirmar la tesis de Schaeder, y remiten a Alejandro de Licópolis.

«Moreover, the almost complete lack of Zoroastrian terms and concepts in documents which clearly belong to the earliest stage of the community’s history shows beyond doubt that the Zoroastrian (more precisely Zurvanist) elements found in Manichaean texts from Turfan are later additions, or the product of parallel developments in the Sassanian Empire.» — los editores derivan de la casi total ausencia de vocabulario zoroástrico en los primeros documentos que esos elementos son añadidos posteriores.

«It was also clear from the new texts that the sect was intellectually linked to the teaching of gnostic groups within the Roman Empire, especially that of Valentinus; and that Mani also had a good knowledge of Christian writings.» — los editores consignan lo que los nuevos textos dejaban claro sobre el trato intelectual del maniqueísmo con grupos gnósticos y cristianos.

«However, the rise of National Socialism in Germany forced him to flee to Israel; but his authoritative monographlength article on Manichaeism in the Sixth Supplement Volume to Pauly’s Encyclopaedia which appeared in 1934 remains a landmark in the study of the subject.» — los editores consignan el efecto del nacionalsocialismo sobre este trabajo y lo que de él quedó como hito; el impreso parte la palabra al fin de renglón y el extractor la une en *monographlength*, donde la lectura propuesta es *monograph-length*, sin cotejo contra imagen de facsímil.

«In this, while agreeing with Schaeder’s views regarding Hellenistic influence on Manichaeism, Polotsky also drew attention to many key elements in Mani’s religious system which did not have Hellenic roots.» — los editores sitúan a Polotsky de acuerdo con Schaeder y a la vez señalando elementos del sistema sin raíz helénica.

«Allberry was sadly killed on active service with the Bomber Command during the Second World War; but in the post-war period a thorough examination was given to these psalms by T. Säve-Söderbergh, who thought he had established that there was a close relationship (amounting to dependency) with the psalmic tradition of the Mandaeans.» — los editores consignan la muerte de Allberry en servicio y la hipótesis que vincula los salmos maniqueos con la tradición sálmica de los mandeos.

«The belief in an early link between Manichaeism and Mandaeism was seriously challenged by the documentary evidence provided by the Cologne Mani-Codex (see below pp. 40–3), which was successfully deciphered by A. Henrichs and L. Koenen in 1969.» — los editores datan en 1969 el anuncio de Henrichs y Koenen que puso en cuestión ese vínculo temprano.

«It states that Mani grew up in a hemerobaptist sect in S. Babylonia which acknowledged a past-figure Alchasaios ( sic) as one of its founders.» — los editores resumen lo que el Cologne Mani-Codex declara sobre la crianza de Mani en una secta bautista.

«The young Mani was the recipient of special revelations from his divine Twin (or Syzygos), and he was expelled from the sect at the age of twenty-four because of irreconcilable differences over food-taboos and rituals.» — los editores consignan las revelaciones recibidas por el joven Mani y su expulsión por diferencias sobre tabúes alimentarios y rituales.

«According to these tendentious sources, a certain Elchasaios known to us from Christian heresiological sources is closely linked to the ‘Book of Elxai’.» — los editores marcan como tendenciosas las fuentes que vinculan a Elchasaios con el Libro de Elxai, y no armonizan lo que dicen.

«The work, according to Hippolytus, came into prominence at the church in Rome during the pontificate of Callistus (217–22) in relation to the controversy over re-baptism.» — los editores adjudican a Hipólito la noticia sobre la aparición de la obra durante el pontificado de Calixto.

«By the time of Origen ( c. ad 245), however, the Elchasaites were depicted by their opponents as a troublesome evangelising sect; and they were characterised by their rejection of the teaching of Paul.» — los editores consignan lo que Orígenes adjudica hacia 245 a los elchasaítas, entre ello el rechazo de la enseñanza de Pablo.

«More information is furnished by Epiphanius from whose Panarion we learn that Elchasai, the leader of the sect, was of Jewish origin; and though his beliefs were Jewish in» — los editores recogen de Epifanio el origen judío de Elchasai; el tramo se corta en el cambio de plana y la frase sigue con que no vivía conforme a la Ley.

«He later joined a Jewish–Christian sect called the Osseans (also known as the Sampseans), and his name means ‘hidden power’.» — los editores consignan lo que las fuentes dicen del paso de Elchasai a una secta judeocristiana y la lectura de su nombre como poder oculto.

«Epiphanius adduces two sisters called Marthous and Marthana, who claimed descent from Elchasai and who were venerated as goddesses in the reign of Constantius II (337–62).» — los editores recogen de Epifanio la noticia de dos hermanas descendientes de Elchasai, fechada en el reinado de Constancio II.

«The ‘baptists’ appear to have been vegetarians and certain types of food were tabooed.» — los editores describen el vegetarianismo y los tabúes alimentarios de los bautistas entre los que creció Mani.

«Another indication of the Jewish roots of the sect is that their religion was referred to throughout the Codex as the ‘Rule’ or ‘Law’ (n» — mov), which implies that the sect lived in conformity with ‘the Law’.» — los editores señalan la conformidad con la Ley como indicio de las raíces judías de la secta.

«The members of the sect observed the Jewish Sabbath which in the Codex is referred to as the ‘Rest of (or: Abstinence from) the Hands’ (ˆnapasiv tän ceirän), a term which anticipates the ‘Seal of the Hands’ of the Manichaean elect.» — los editores consignan la observancia del sábado judío bajo una terminología que anticipa la de los Elegidos maniqueos.

«A possible link between the sect in which Mani grew up and a religious leader called Elchasai was already hinted at by the Arabic antiquarian Ibn an-Nad¯ım in his brief article on the Mughtasilah (i.e. those who baptise themselves) in his Fihrist (‘Catalogue’):» — los editores adjudican al anticuario árabe Ibn an-Nadim, en su artículo sobre los Mughtasilah del Fihrist, el primer indicio de vínculo entre la secta de Mani y un jefe religioso llamado Elchasai.

«The seemingly circumstantial and sometimes contradictory nature of the patristic evidence on Elxai has led at least one major scholar, Professor Gerard P. Luttikhuizen, to sound a note of warning against accepting too readily the link between the ‘baptists’ (i.e. the Mughtasilah of the Arabic sources) and the Elchasaites of the Church Fathers.» — los editores recogen la advertencia de Luttikhuizen contra dar por buena de prisa la identificación de los bautistas del códice con los elchasaítas de los Padres.

«The second baptism taught by Alcibiades allegedly from the ‘Book of Elxai’ has nothing in common with the daily ablutions and ritual washing of food practised by the ‘baptists’.» — los editores niegan coincidencia entre el segundo bautismo adjudicado a Alcibíades y lo que practicaban los bautistas del códice.

«The Alchasaios of the Codex was clearly a mouth-piece of Manichaean teaching on the prohibition of harvesting and bathing by the elect and might have been just any ‘leader’ ( archegos) of the ‘baptists’ and not the founder.» — los editores distinguen al Alchasaios del códice, portavoz, del fundador de la secta.

«The discovery by Professor Werner Sundermann, the principal researcher on Middle Iranian Manichaean texts from Turfan housed in Berlin, of the name ’lxs’ in a biographical text of Mani in a Parthian text suggests that the Alchasaios of the Codex was not just an ordinary leader of the sect as Luttikhuizen has alleged.» — los editores oponen a lo alegado por Luttikhuizen el hallazgo de Werner Sundermann, y dejan las dos posiciones enfrentadas.

«Both sects for instance placed great emphasis on apocalyptic literature, on the call to repentance, and on the cyclical reappearance of Christ.» — los editores señalan dos rasgos comunes a las dos sectas: la literatura apocalíptica y la reaparición cíclica de Cristo.

«Both reject the Mosaic Laws, and both believe in all matter and plants and animals possessing souls, and in the transmigration of souls.» — los editores señalan el rechazo de las leyes mosaicas y la transmigración de las almas como creencias compartidas.

«The bilingual texts in Syriac and Coptic astounded scholars who had held the belief that given the pervasiveness of Greek, Manichaean texts would have been translated first into Greek and from Greek into Coptic.» — los editores consignan la sorpresa que causaron los textos bilingües siríaco-coptos entre quienes suponían que la traducción pasaba por el griego.

«Manichaeism was a religion of the book; and Manichaean preachers, like Felix the doctor who debated with Augustine, took with them the canon of Mani’s writings as well as other works belonging to the community.» — los editores declaran al maniqueísmo religión del libro y consignan el caso de Félix el doctor, que llevaba consigo el canon de Mani.

«The practice employed by the compilers of the Codex of attributing at the beginning of each section to a particular tradition indicated by the» — los editores describen la práctica de los compiladores del Cologne Mani-Codex de adjudicar cada sección a una tradición nombrada; el tramo se corta en el cambio de plana y la frase cierra señalando su parecido con la práctica judía.

«While the ‘Book of Elxai’ is amply attested among Jewish Christian texts as a major Jewish apocalyptic work, the existence of a Jewish Christian sectarian leader» — los editores contraponen la buena atestiguación del Libro de Elxai a la existencia mucho menos segura de un jefe sectario judeocristiano de ese nombre; el tramo se corta en el cambio de plana.

«In any case, the Manichaeans were hardly likely to have chosen to connect themselves with a heretical figure of shadowy existence for» — los editores objetan que los maniqueos buscaran ligarse a una figura herética de existencia incierta; el tramo se corta en el cambio de plana.

«For modern scholarship, the situation as regards availability of texts changed rapidly with the discovery of the long section on Manichaeans and their writings in the Arabic Fihrist of Ibn an-Nad¯ım; and later the Liber Scholiorum of Theodor bar Khoni the Nestorian bishop of Kashkar in Iraq, which contains a lengthy citation from an undoubtedly canonical work of Mani in its original Syriac.» — los editores datan el cambio en la disponibilidad de textos para la erudición moderna.

«Although originally this work was composed in Greek, these homilies have come down to us in two Syriac rescensions (the better known one being the work of Jacob of Edessa, the lesser that of Paul of Callinicum).» — los editores consignan que la obra, compuesta en griego, llegó por dos recensiones siríacas.

«Nevertheless, for the patristic scholar, what was still lacking were genuine Manichaean texts from the Roman Empire itself which were free from the selective presentation and refutation of the community’s opponents.» — los editores señalan lo que seguía faltando al patrólogo: textos genuinos libres del marco refutatorio de los adversarios.

«A slightly more substantial find was made in 1918 when thirteen very damaged leaves of a Latin theological manuscript, containing a large number of biblical citations, were found in a cave south-west of Theveste (Tebessa) in Algeria.» — los editores datan en 1918 el hallazgo del manuscrito latino dañado en una cueva al suroeste de Tebessa, en Argelia.

«A community which treasured its scriptures as greatly as the Manichaeans was highly likely to hide them from the prying eyes of its enemies.» — los editores explican por el aprecio de sus escrituras el ocultamiento de los libros maniqueos.

«News of the discovery was immediately communicated to A. Harnack in Germany; but, before adequate funds could arrive in Egypt for their purchase, part of the find was acquired by the Irish-American philanthropist and collector A. Chester Beatty.» — los editores consignan la comunicación del hallazgo antes de su adquisición por Chester Beatty.

«Various sources indicate that this was an important and successful area for Manichaean evangelisation.» — los editores adjudican a varias fuentes la importancia de esa zona para la evangelización maniquea.

«One of the earliest critics of the new religion was the neo-Platonist Alexander of Lycopolis who reported that the religion attracted followers amongst his philosophical colleagues.» — los editores sitúan a Alejandro de Licópolis entre los críticos más tempranos de la nueva religión.

«The relationship between the two Kephalaia codices has also been open to debate. However, despite the variation in titles, it appears that the Dublin codex can best be regarded as simply a continuation of the Berlin one.» — los editores fijan la relación entre los dos códices de Kephalaia, con el de Dublín como continuación del de Berlín.

«Unfortunately the rise of National Socialism in Germany, and the advent of the second world war, heralded a number of tragedies.» — los editores consignan las tragedias que siguieron al ascenso del nacionalsocialismo para este trabajo.

«Whereas the provenance of the Medinet Madi find is relatively well known, and the subsequent history of how the texts were divided between Berlin and London (now Dublin) has since been described in some detail;61 the same cannot be said of the next major Manichaean text from Egypt to be identified and published.» — los editores contrastan la procedencia documentada de los códices de Medinet Madi con la del texto que sigue.

«Admittedly A. Böhlig published a further fascicle of the Kephalaia (pages 244–91) in 1966, but the work for this was largely prepared in 1943.» — los editores acotan la fecha de publicación de Böhlig con la de preparación del fascículo.

«This led to the virtual disappearance of genuine Manichaean texts after the time of» — los editores atribuyen a las confiscaciones la desaparición casi completa de los textos maniqueos genuinos; el tramo se corta en el cambio de plana.

«However, the wearing of (complete?) gospels as amulets is mentioned by Chrysostom, and the Codex might not therefore have been unique in its day.» — los editores acotan que un códice diminuto llevado como amuleto pudo no ser único en su tiempo.

«Although the format of the codex gives the appearance of a prophylact, the text was clearly intended to be read.» — los editores sostienen que, pese a su formato, el códice se hizo para leerse.

«Information as to how and when this remarkable manuscript came into the possession of the Papyrus-Sammlung at the University of Cologne is conspicuously absent from the early publications of the text, and the true story may never be known outside a small circle of scholars involved with its decipherment and publication.» — los editores declaran que puede no saberse nunca cómo y cuándo apareció el manuscrito.

«According to this Henrichs met Dr Anton Fackelmann, a renowned conservator, in Fackelmann’s residence in June 1969.» — los editores fechan en junio de 1969 el encuentro de Henrichs con el conservador Anton Fackelmann.

«However, a special chemi-cal was applied to the lumps by Dr Fackelmann and the result appeared nothing short of a miracle.» — los editores describen el químico aplicado para desprender las hojas y el efecto que causó.

«The pages of vellum came off more easily than was expected. The first ones to be detached contained a series of what appeared to be Judaeo-Christian apocalypses, as they were addressed to descendants of Adam.» — los editores relatan que las primeras hojas desprendidas contenían apocalipsis judeocristianos dirigidos a los descendientes de Adán.

«By next day (15 June 1969), however, the Manichaean nature of the work was discovered when this unmistakable exordium was encountered on one of the pages:» — los editores fechan el 15 de junio de 1969 el reconocimiento de la naturaleza maniquea del códice por su exordio.

«The recurrent phrases mentioned above combine to form the running title which heads every other double spread: ‘Concerning the Birth | of his Body’.» — los editores dan el título corrido que encabeza cada doble plana del códice, sobre el nacimiento de su cuerpo.

«This odd-sounding title conforms to the Manichaean teaching of Mani’s body as only a vehicle of his earthly life; but it may well also allude to the ‘body’ as his church.» — los editores leen ese título por la doctrina maniquea del cuerpo de Mani como vehículo, y apuntan la alusión posible a su iglesia.

«In other words, next to nothing is known about the fate of the Mani Codex before it reached Cologne.» — los editores declaran no saber casi nada del destino del códice antes de llegar a Colonia.

«Most of the text was copied by one scribe; but another hand supplied the first quire and parts of the eighth, and several others corrected the text throughout.» — los editores reparten las manos del códice entre un escriba principal y otra que corrigió.

«Oxyrhynchus was originally suggested as the place of origin of this unique text; but Lycopolis (modern Assiut), a major centre of Manichaean acitivities in Roman Egypt, was later put forward as the more likely source.» — los editores contraponen la propuesta de Oxirrinco a la de Licópolis como origen más probable.

«An attempt has been made by two scholars to date the Codex on palaeo-graphical grounds to the seventh/eighth century.» — los editores consignan el intento de dos estudiosos de fechar el códice en los siglos VII u VIII, y no lo arbitran.

«The distinctive style of the writing, termed ‘die rechtsgeneigte Spitzbogenmajuskel palästinischen Duktus’, is typical, according to the two scholars, of texts produced in the early Islamic period and, in particular, liturgical texts with Syriac and/or Arabic.» — los editores dan el nombre técnico alemán con que esos estudiosos describen el estilo de escritura.

«But the high quality of the calligraphy and the trouble the scribes took to ensure legibility (even in its minute format) down to the very strict rules observed by the scribes in line-breaks involving long words, implies that it is designed to be read.» — los editores derivan de la calidad caligráfica que el manuscrito se destinaba a la lectura.

«Maybe there was a final renaissance of Manichaeism in Egypt in the early Islamic period with new texts imported from Mesopotamia.» — los editores dejan como hipótesis un último renacimiento maniqueo en Egipto con textos traídos de Mesopotamia.

«That a Manichaean from Africa could be chosen for the most prominent office in the land of the sect’s origins within a century of the Arab conquest shows either how quickly the religion re-established itself in Africa (including possibly Egypt) or how resilient it was to Christian persecution.» — los editores leen en la elección de un maniqueo africano un indicio de la rapidez o la resistencia de la religión.

«This is certainly not to say that all such evidence belonged to the Manichaean believers, but rather that the worlds in which they had lived could take some definite form.» — los editores acotan que la evidencia hallada no es exclusivamente maniquea y que aun así su contexto puede definirse.

«In particular one must mention the bilingual Coptic-Syriac texts (not exampled in this present volume due to their lack of narrative coherence),75 which evidence the importance of text and authority for the community, as well as illustrating technical aspects relevant to the development of Manichaean literatures in the Roman Empire.» — los editores destacan los textos bilingües como lo más notable del hallazgo.

«Consequently, this has been a topic that has seen rapid development; and sudden, unexpected shifts in direction.» — los editores caracterizan el campo por su desarrollo rápido y sus giros inesperados.

«We can not imagine all the future trajectories of research, but the delineation of the faith and its followers is now so much clearer.» — los editores dicen en primera persona lo que no pueden prever y lo que dan por más claro.

«The following excerpts are primarily taken from the Greek Cologne Mani-Codex and Coptic sources from Medinet Madi, supplemented by texts in Arabic and Middle Iranian (especially Parthian) which are clearly derived from Manichaean sources ultimately belonging to the same original literary (Syriac?) tradition.» — nota de los editores al frente del capítulo 2: los extractos vienen sobre todo del Cologne Mani-Codex griego y de fuentes coptas de Medinet Madi, con suplemento de textos árabes e iranios medios; el signo de interrogación sobre el siríaco es de ellos.

«This extract, taken from the section devoted to the teaching of the Manichaeans in the Fihrist (Catalogue) of Ibn an-Nad¯ım1 (composed towards the end of the tenth century ad in Baghdad), draws material from the writings of Ab¯u ‘Is¯a al-Warraq who lived a century earlier and had access to genuine Manichaean writings.» — los editores sitúan el extracto en el Fihrist de Ibn an-Nadim, compuesto a fines del siglo X en Bagdad, y lo remontan a Abu Isa al-Warraq, de un siglo antes.

«We here begin a series of passages from the Greek Cologne» — los editores anuncian el arranque de la serie de pasajes del Cologne Mani-Codex griego.

«This passage (from the Greek Cologne Mani-Codex.6) is credited by that text to a certain Salmaios the (ascetic).» — los editores adjudican el pasaje, dentro del propio códice, a un tal Salmaios el asceta, discípulo temprano de Mani.

«The following sections13 contain Mani’s own account of his second and definitive revelation.» — nota de los editores al frente de la sección: lo que sigue es el relato de Mani sobre su segunda revelación, la definitiva; la cifra pegada es la llamada de nota.

«In the same way also the apostle Paul; we know that he was seized as far as the third heaven (2 Cor. 12:2) as he says in the letter to the Galatians:» — el códice suma a Pablo a la serie de arrebatados y remite a 2 Corintios 12; la referencia bíblica entre paréntesis es de los editores.

«At first Mani conceals his divine revelation from his fellow ‘baptists’. This is followed by a temptation narrative concerning Sitaios, one of the elders of the sect’s council, which Mani successfully resists. There are then various debates, (which must pre-figure aspects and attitudes from later Manichaean teaching and practice), before his final expulsion from the community.» — introducción de los editores a la sección quinta, que anuncia el relato de tentación de Sitaios y los debates previos a la expulsión de Mani.

«It is to be assumed that one or more quires with twenty-four pages each are missing here. In the ensuing story Mani has left Babylon and Media and resides in Azerbaidjan.» — nota de los editores dentro del texto: suponen perdidos uno o más cuadernillos de veinticuatro páginas, y sitúan la continuación con Mani ya fuera de Babilonia y Media.

«Mani tells that he went to the port of Pharat» — acotación de los editores dentro del texto, que sitúa el relato en el puerto de Farat.

«Mani seems to have interrupted his journey in a Persian port and to have been visited by a missionary (?) from Armenia (?)» — acotación de los editores dentro del texto, con dos interrogantes propios sobre el misionero y su procedencia.

«This passage ( Keph. 14.3–16.2) is taken from the important first kephalaion, the remainder of which text can be found below as 90.» — los editores sitúan el pasaje en el primer kephalaion y remiten al resto del mismo texto en la pieza 90 del volumen.

«The material preserved by an-Nad¯ım comes almost certainly from the same Syriac source as that of the CMC.» — los editores remontan el material de Ibn an-Nadim a la misma fuente siríaca del Cologne Mani-Codex.

«This kephalaion, entitled ‘Concerning lord Manichaios: how he journeyed’ (no. 76: 183.10–188.29), provides considerable detail about Mani’s missionary journeys. Unlike most other kephalaia it is given an extended and clear context, including incidental details that contribute to the impression of historicity.» — los editores presentan el kephalaion 76 sobre los viajes de Mani y señalan los detalles incidentales que dan impresión de historicidad.

«Mani is kept so busy answering the calls of King Shapur, (who does seem to have given him and his teaching some real protection), that a disciple wishes that there could be two Manis! The apostle replies that the world has scarcely been able to accept him alone. The phrase ‘a single Mani’ is characteristic of his style.» — los editores resumen el episodio de los dos Manis y señalan como rasgo de estilo la fórmula de un solo Mani.

«He then recounts the trials of his missionary journeys, and the opposition of the authorities in various lands. The frank admission to a lack of success adds to the sense of authenticity.» — los editores leen la admisión franca de falta de éxito como rasgo de autenticidad del texto.

«All the citations from ‘The report about the crucifixion’, which are reproduced in this and the succeeding sections, are translated by Dr S. Clackson (and slightly adapted by I. Gardner).» — la nota declara quién traduce el relato sobre la crucifixión: Sarah Clackson, con adaptación ligera de Iain Gardner.

«the use of . . . (three dots) represents lacunae as well as illegible text, and sometimes . . . may represent more than one line of illegible text;» — Clackson declara en nota qué significan los tres puntos de su traducción: lagunas y también texto ilegible, a veces de más de una línea.

«whilst an attempt has been made to divide the text up into paragraphs to make it easier for the reader to digest the translation, it should be remembered that these paragraphs do not reflect the order of the original Coptic text;» — Clackson advierte que sus párrafos no reflejan el orden del original copto.

«wherever speech can be ascertained, quotation marks have been added;» — Clackson declara que las comillas del texto traducido las pone ella donde puede determinar que hay discurso directo.

«in order to improve the flow of the translation, words and phrases which can be read clearly have sometimes not been translated if they occur in isolation, surrounded by illegible text, and do not add to the understanding of the narrative as a whole.» — Clackson declara haber dejado sin traducir palabras legibles aisladas que no aportaban a la narración.

«Though preserved only in Middle Persian, this account97 comes clearly from the earliest Manichaean traditions which were contemporary to those of the Homilies.» — los editores sitúan el relato persa medio en las tradiciones maniqueas más tempranas, contemporáneas de las Homilías; la cifra pegada es la llamada de nota.