15 save man, to reveal to him knowledge and righteousness, and to free him from the power of the devils.  They sent, accordingly, Jesus, whom a god accompanied.  These seized the two Arch-fiends, imprisoned them and freed the two creatures (Adam and Eve.)" Jesus warned Adam of Eve’s violent importunity, and Adam obeyed his injunction not to go near her.  One of the Arch-fiends, however, begat with her a son named Cain, who in turn begat Abel of his mother, and afterwards two maidens Worldly wise and Daughter-of- Avarice.  Cain took the first to wife and gave the other to Abel.  An angel having begotten of Worldly-wise two beautiful daughters (Raufarjâd and Barfarjâd), Abel accused Cain of the act.  Cain enraged by the false accusation slew Abel and took Worldly-wise to wife.  So far Adam had kept himself pure, but Eve was instructed by a demon in the art of enchanting, and she was enabled to excite his lust and to entrap him.  By Adam she bore a beautiful son, whom the demon urged Eve to destroy.  Adam stole the child away and brought it up on cow’s milk and fruit.  This son was named Seth (Schatil).  Adam once more yielded to Eve’s fascinations, but through Seth’s exhortations was induced to flee "eastward to the light and the wisdom of God."  Adam, Seth, Raufarjâd, Barfarjâd, and Worldly-wise died and went to Paradise; while Eve, Cain, and Daughter-of-Avarice went into Hell.  This fantastic perver- sion of the Biblical narrative of the creation and fall of man has many parallels in Rabbinic literature, and doubtless Mani first became acquainted with the narrative in a corrupted form.  The teaching, however, of this mythologizing evidently is that the indulgence of the flesh and the begetting of children furnish the chief obstacle to the separation of light from darkness.  Adam is represented as striving to escape from the allurements of Eve, but Eve is aided by demonic craft in overcoming him.  Yet Adam does not become enslaved to lust, and so at last is saved.  Eve, lustful from the beginning, is lost along with those of like dispos- ition. (4.)  Soteriology.  Such was, apparently, Mani’s conception of the creation of man, and of the attempts to liberate the light that was in him.  What were his practical teachings to men of his time as to the means of escape from the Kingdom of Darkness into the Kingdom of Light?  What view did Mani take of the historical Jesus?  The Jesus who warned Adam against the seductions of Eve was evidently not the Jesus of the New Testament.  According to the narrative of the Fihrist, Mani "maintained that Jesus is a devil."  Such a statement occurs nowhere else, so far as we are aware, in the literature of Manichæism.  The sources, however, are unanimous in ascribing to Mani a completely docetical view of the person of Christ.  In using this blasphemous language, he probably referred to the representations of Jesus as God manifest in the flesh, which he regarded as Jewish and abominable.  The New Testament narratives Mani [or at least his followers] regarded as interpolated in the interest of Judaism.  Later Manichæans, under the influence of Marcionism (and orthodoxy) gave to Jesus a far more prominent place in the economy of man’s salvation than did Mani himself. 22 The Manichæan System.