but ideal atmosphere and earth) are the æons derived immediately from the Ineffable One and coëternal with him.  The ten attributes are æons which all belong primarily to the Su- preme Being and secondarily to the two great æons, half to each.  The question may arise, and has been often discussed, whether Mani meant to identify God (the Prince of Light) with the Kingdom of Light?  His language, in this treatise, is wavering.  He seems to struggle against such a representation, yet without complete success. 12 What do the other sources teach with reference to the absoluteness of the dualism and with reference to the identification of the Prince of Light with the Kingdom of Light?  Ac- cording to the Acts of the Disputation of Archelaus and Manes,6Manes "worships two deities, unoriginated, self-existent, eternal, opposed the one to the other.  Of them he represents the one as good, and the other as evil, and assigned the name of Light to the former, and that of Darkness to the latter."  Again, Manes is represented as saying:  "I hold that there are two natures, one good and another evil; and that the one which is good dwells in a certain part proper to it, but that the evil one is this world as well as all things in it, which are placed there like objects imprisoned in the portion of the wicked one" (1 John 5, 19).  According to Alexander of Lycopolis,7 "Mani laid down two principles, God and matter (Hyle).  God he called good, and matter he affirmed to be evil.  But God excelled more in good than matter in evil."  Alexander goes on to show how Mani used the word Hyle, comparing the Manichæan with the Platonic teaching.  Statements of substantially the same purport might be multiplied.  As regards the identification of God (the King of Light) with the Kingdom of Light, and of Satan (the King of Darkness) with the Kingdom of Darkness, the sensuous poetical way in which Mani expressed his doctrines may leave us in doubt.  The probability is, however, that he did pantheistically identify each element of the dualism with his King- dom.  He personifies the Kingdom of Light and the Kingdom of Darkness, and peoples these Kingdoms with fanciful beings, which are to be regarded as personified attributes of the principles of darkness and light. A word on the Manichæan conception of matter or Hyle may not be out of place in this connection.  It would seem that the Manichæans practically identified Hyle or matter with the Kingdom of Darkness.  At any rate Hyle is unoriginated and belongs wholly to this Kingdom. (2.)  Cosmogony.  So much for the Manichæan idea of the Kingdom of Light and the Kingdom of Darkness before the great conflict that resulted in the present order of things.  Why did not they remain separate?  Let us learn from the Fihrist’s narrative:  "Mani teaches further:  Out of this dark earth [the Kingdom of Darkness] arose Satan, not that he was in himself eternal from the beginning, yet were his substances in his elements unoriginated.  6 Ante-Nicene Library, Am. ed. vol. vi. pp. 182 and 188. 7 Ibid. p. 241. 18 The Manichæan System.