Though this doctrine is ascribed to Manes, after whom it is called, it is of a far more early origin. It was taught, says Plutarch, by the Persian Magi, whose views are exhibited by him in his celebrated treatise of Isis and Osiris. “Zoroaster,” says he, “thought that there are two gods, contrary to each other in their operations—a good and an evil principle. To the former he gave the name of Oromazes, and to the latter that of Arimanius. The one resembles light and truth, the other darkness and ignorance.” We do not allude to this theory for the purpose of combatting it; we suppose it would scarcely find a respectable advocate at the present day. This, like many other inventions of the great intellects of antiquity, has entirely disappeared before the simple but sublime doctrines of the religion of Jesus. M. Bayle, it is true, has exhausted the resources of his genius, as well as the rich stores of his learning, in order to adorn the doctrine of Manes, and to render it more plausible, if possible, than any other which has been employed to explain the origin and existence of evil. But this was not because he sincerely believed it to be founded in truth. He merely wished to show its superiority to other schemes, in order that by demolishing it he might the more effectually inspire the minds of men with a dark feeling of universal scepticism. It was decorated by him, not as a system of truth, but as a sacrifice to be offered up on the altar of atheism. True to the instincts of his philosophy, he sought on this subject, as well as on all others, to extinguish the light of science, and manifest the wonders of his power, by hanging round the wretched habitation of man the gloom of eternal despair.