these the water-vessel, clothing, head-gear, crown, and garland of light.  With them comes the maiden, like the soul of this Truthful One.  There appears to him also the devil of avarice and lust, along with other devils.  As soon as the Truthful Man sees these he calls the goddess who has assumed the form of the Wise One and the three other gods to his help, and they draw near him.  As soon as the devils are aware of their presence they turn and flee.  The former, however, take this Truthful One, clothe him with the crown, the garland and the robe, put the water-vessel in his hand and mount with him upon the pillars of promise to the sphere of the moon, to Primordial Man, and to Nahnaha, the Mother of the Living, to the position in which he was at first in the Paradise of Light.  But his body remains lying as before in order that the sun, the moon, and the gods of Light may withdraw from it the powers, i.e., the water, the fire and the gentle breeze, and he rises to the sun and becomes a god.  But the rest of his body, which is wholly darkness, is cast into hell." In the case of Manichæans of the lower order, described above, the same divine person- ages appear at his summons.  "They free him also from devils, but he ceases not to be like a man in the world, who in his dreams sees frightful forms and sinks into filth and mire.  In this condition he remains, until his light and his spirit are liberated and he has attained to the place of union with the Truthful, and after a long period of wandering to and fro puts on their garments." To the sinful man, on the other hand, the divine personages appear, not to free him from the devils that are tormenting him, but rather to "overwhelm him with reproaches, to remind him of his deeds, and strikingly to convince him that he has renounced help for himself, from the side of the Truthful.  Then wanders he round about in the world, unceas- ingly chased by torments, until this order of things ceases, and along with the world he is cast into hell." There is nothing original about the eschatology of Mani, and scarcely anything Christian.  We see in it a fully developed doctrine of purgatory, somewhat like the Platonic, and still more like that of the later Catholic church.  Salvation consists simply in the liberation of the light from the darkness.  In the case of the Elect this takes place immediately after death; in the case of adherents who have not practiced the prescribed forms of asceticism, it takes place only after considerable torment.  In the case of the ordinary sensual man, there is no 18 deliverance.  Doubtless Mani would have held that in his case, too, whatever particles of light may have been involved in his animal structure are liberated from the dead body. (7.)  Ethics.  As regards ceremonies we find little that enlightens us in the Fihrist’s ac- count.  Water (that is, water apart from the deleterious elements that have become blended with it) was regarded by Mani as one of the divine elements.  The ablutions in running water mentioned above in connection with the prayers may have sustained some relation to bap- tism, but can hardly be ascribed to Christian influence.  The connection of the Manichæans with the Mandæans, who made much of ceremonial bathing, will be considered below.  It 25 The Manichæan System.