(d) S̱ẖahrastānī: ed. Cureton, London, 1846, pp. 188–192. (e) Encyclopaedia Britannica, Article on Mānī. (f) Salemann: Bulletin de l'Académie des Sciences de St. Petersburg Series IV, 15 April 1907, pp. 175--184. F. W. K. Müller: Handschriften--Reste in Estrangelo--Schrift aus Turfan, Chinesisch--Turkistan, Teil I, II; Sitzungen der Königlich Preussischen Akademie der Wissenschaften, 11 Feb. 1904, pp. 348–352; und Abhandlungen etc. 1904. [12:2] Sources used:-- (a) Siyāsat Nāmah Nizām al-Mulk: ed. Charles Schefer, Paris, 1897, pp. 166–181. (b) S̱ẖahrastānī: ed. Cureton, pp. 192–194. (c) Al-Ya‘qūbī: ed. Houtsma, 1883, Vol. I, p. 186. (d) Al-Bīrūnī: Chronology of Ancient Nations: tr. E. Sachau, London, 1879, p. 192. [13:1] "If I see aright, five different conceptions can be distinguished for the period about 400 A.D. First we have the Manichaean which insinuated its way in the darkness, but was widely extended even among the clergy". (Harnack's History of Christian Dogma, Vol. V, p. 56). "From the anti-Manichaean controversy sprang the desire to conceive all God's attributes as identical i.e. the interest in the indivisibility of God", (Harnack's History of Christian Dogma, Vol V, p. 120). [13:2] Some Eastern sources of information about Mānī's Philosophy (e.g. Ephraim Syrus mentioned by Prof. A. A. Bevan in his Introduction to the Hymn of the Soul) tell us that he was a disciple of Bardesanes, the Syrian gnostic. The learned author of "al-Fihrist", however, mentions some books which Mānī wrote against the followers of the Syrian gnostic. Burkitt, in his lectures on Early Eastern Christianity, gives a free translation of Bardesanes' De Fato, the spirit of which I understand, is fully Christian, and thoroughly opposed to the teaching of Mānī. Ibn Ḥazm, however, in his Kitāb al-Milal w’al-Niḥal (Vol. II, p. 36) says, "Both agreed in other respects, except that Mānī believed darkness to be a living principle."