Chapter III.—The Manichæan System. Earlier writers on Manichæism have, for the most part, made the Acta Disp. Archelai et Manetis and the anti-Manichæan writings of Augustin the basis of their representations.  For later Manichæism in the West, Augustin is beyond question the highest authority, and the various polemical treatises which he put forth exhibit the system under almost every imaginable aspect.  The "Acts of the Disputation of Archelaus and Manes," while it certainly rests upon a somewhat extensive and accurative knowledge of early Manichæism, is partially discredited by its generally admitted spuriousness—spuriousness in the sense that it is not a genuine record of a real debate.  It is highly probable that debates of this kind occurred between Mani and various Christian leaders in the East, and so Mani may at one time or other have given utterance to most of the statements that are attributed to him in this writing; or these statements may have been derived, for substance, from his numerous treatises, and have been artfully adapted to the purposes of the writer of the "Acts."  It is certain that most of the representations are correct.  But we can no longer rely upon it as an authentic first- hand authority.  Since Flügel published the treatise from the Fihrist entitled "The Doctrines of the Manichæans, by Muhammad ben Ishâk," with a German translation and learned an- notations, it has been admitted that this treatise must be made the basis for all future repres- entations of Manichæism.  Kessler, while he has had access to many other Oriental documents bearing upon the subject, agrees with Flügel in giving the first place to this writing.  On this exposition of the doctrines of the Manichæans, therefore, as expounded by Flügel and Kessler, we must chiefly rely.  The highly poetical mythological form which Mani gave to 10 his speculations renders it exceedingly difficult to arrive at assured results with reference to fundamental principles.  If we attempt to state in a plain matter-of-fact way just what Mani taught we are in constant danger of misrepresenting him.  In fact one of the favorite methods employed against Mani’s doctrines by the writer of the "Acts of the Disputation," etc., as well as by Augustin and others, was to reduce Mani’s poetical fancies to plain language and thus to show their absurdity.  The considerations which have led experts like Flügel and Kessler to put so high an estimate upon this document, and the discussions as to the original language in which the sources of the document were written, are beyond the scope of this essay.  Suffice it to say, that so far as we are able to form a judgment on the matter, the reasons for ascribing antiquity and authenticity to the representation of Manichæism con- tained in the document are decisive. 1.  Mani’s Life.  According to the Fihrist, Mani’s father, a Persian by race, resided at Coche on the Tigris, about forty miles north of Babylon.  Afterwards he removed into Babylonia and settled at Modein, where he frequented an idol-temple like the rest of the people.  He next became associated with a party named Mugtasila (Baptizers), probably identical with or closely related to the Mandæans and Sabeans, both of which parties made much of ceremonial bathings.  Mani, who was born after the removal to Babylonia, is related The Manichæan System. 15 The Manichæan System.