Manichaeism (pronounced mān'ĭ-kē'ĭzəm) (in Modern Persian Persian is an Iranian language within the Indo-Iranian branch of the Indo-European languages. It is widely spoken in Iran, Afghanistan, Tajikistan, Uzbekistan and Bahrain and has a status of official language in the first three countries under different names. New Persian, which usually is called also by the names of Dari, Farsi, Parsi or Parsi- آیین مانی Āyin e Māni; Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages: 摩 尼 教; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin (标准普通话 / 標準普通話). Hànyǔ (汉语 / 漢語) means the Chinese language, and pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or ": Mó ní Jiào) was one of the major Iranian Iran (Persian: ایران [ʔiˈɾɒn] ), officially the Islamic Republic of Iran, and formerly known as Persia, is a country in Central Eurasia and Western Asia. The name Iran has been in use natively since the Sassanian era and came into use internationally in 1935, before which the country was widely known as Persia. Both Persia and Iran are Gnostic Gnosticism refers to diverse, syncretistic religious movements in antiquity consisting of various belief systems generally united in the teaching that the material cosmos was created by an imperfect god, the demiurge with some of the supreme God's pneuma; this being is frequently identified with the Abrahamic God, (as opposed to the Gospel religions Religion (from O.Fr. religion "religious community," from L. religionem "respect for what is sacred, reverence for the gods," "obligation, the bond between man and the gods" is the belief in and worship of a god or gods, or more in general a set of beliefs explaining the existence of and giving meaning to the universe,, originating in Sassanid Persia The Sassanid Persian Empire (Persian: ساسانیان IPA: [sɒsɒnijɒn]) is the name of the last pre-Islamic Iranian empire. It was one of the two main powers in Western Asia for a period of more than 400 years. The Sassanid dynasty was founded by Ardashir I after defeating the last Parthian (Arsacid) king, Artabanus IV Ardavan) and ended when. Although most of the original writings of the founding prophet In religion, a prophet is an individual who has been contacted by, or has encountered, the supernatural or the divine, and serves as an intermediary with humanity, delivering this newfound knowledge from the supernatural entity to other humans. The message that the prophet conveys is called a prophecy Mani Mani (c. 216–276 AD) was the founder of Manichaeism, an ancient gnostic religion that was once widespread but is now extinct. Mani was born of Iranian (Parthian) parentage in Assuristan, located in modern-day Iraq, which was a part of the Persian Empire during Mani's life. Mani may have been of Persian parentage.[citation needed] (in Persian Persian is an Iranian language within the Indo-Iranian branch of the Indo-European languages. It is widely spoken in Iran, Afghanistan, Tajikistan, Uzbekistan and to some extent in Iraq, Bahrain, and Oman. New Persian, which usually is called also by the names of Farsi, Parsi, Dari or Parsi-ye-Dari (Dari Persian), can be classified linguistically: مانی, Syriac Syriac is a dialect of Middle Aramaic that was once spoken across much of the Fertile Crescent. Having first appeared around the 1st century C.E., Classical Syriac became a major literary language throughout the Middle East from the 4th to the 8th centuries, the classical language of Edessa, preserved in a large body of Syriac literature: ܡܐܢܝ, Latin Latin or sometimes Roman is an Italic language originally spoken in Latium and Ancient Rome. Although often considered a dead language, in view of the fact that it has no native, fluent speakers, Latin continues to be taught in schools and has been, and currently is, used in the process of new word production in modern languages from many: Manichaeus or Manes) (c. 216–276 AD) have been lost, numerous translations and fragmentary texts have survived. Manichaeism taught an elaborate cosmology Cosmology , in strict usage, refers to the study of the Universe in its totality as it now is (or at least as it can be observed now), and by extension, humanity's place in it. Though the word cosmology is recent (first used in 1730 in Christian Wolff's Cosmologia Generalis), study of the universe has a long history involving science, philosophy, describing the struggle between a good, spiritual world of light, and an evil, material world of darkness. Through an ongoing process which takes place in human history, light is gradually removed from the world of matter and returned to the world of light from which it came.

Manichaeism thrived between the third and seventh centuries, and at its height was one of the most widespread religions in the world. Manichaean churches and scriptures existed as far east as China China is seen variously as an ancient civilization extending over a large area in East Asia, a nation and/or a multinational entity and as far west as the Roman Empire The Roman Empire was the post-Republican phase of the ancient Roman civilization, characterised by an autocratic form of government and large territorial holdings in Europe and around the Mediterranean. The term is used to describe the Roman state during and after the time of the first emperor, Augustus.[1] Manichaeism appears to have faded away after the 14th century in southern China,[2] contemporary to the decline in China of the Church of the East Church of the East may refer to the Church centered in Assyria, modern Iraq, Iran, and Syria inaccurately named Nestorian in the West before it was divided into the three bodies below. (All three denominations assert succession from Saint Thomas the Apostle.) – see Ming Dynasty The Ming Dynasty , or Empire of the Great Ming (simplified Chinese: 大明国; traditional Chinese: 大明國; pinyin: Dà Míng Guó, also anachronistically simplified Chinese: 大明帝国; traditional Chinese: 大明帝國; pinyin: Dà Míng Dìguó), was the ruling dynasty of China from 1368 to 1644, following the collapse of the Mongol-led.

The original six sacred books of Manichaeism, composed in Syriac Aramaic Syriac is a dialect of Middle Aramaic that was once spoken across much of the Fertile Crescent. Having first appeared around the 1st century C.E., Classical Syriac became a major literary language throughout the Middle East from the 4th to the 8th centuries, the classical language of Edessa, preserved in a large body of Syriac literature, were soon translated into other languages to help spread the religion. As they spread to the east, the Manichaean writings passed through Middle Persian Middle Persian, sometimes referred to as Pahlavi or Pehlevi, is the Middle Iranian language/ethnolect of Southwestern Iran that during Sassanid times became a prestige dialect and so came to be spoken in other regions as well. Middle Persian is classified as Western Iranian language. It descends from Old Persian and is the nominal ancestor of, Parthian The Parthian language, also known as Arsacid Pahlavi and Pahlavanik, is a now-extinct ancient Northwestern Iranian language spoken in Parthia, a region of northeastern Greater Iran, to include a significant portion of Greater Khorasan, Sogdian The Sogdian language is a Middle Iranian language that was spoken in Sogdiana , located in modern day Uzbekistan and Tajikistan (chief cities: Samarkand, Panjakent, Fergana), Tocharian Tocharian or Tokharian is an extinct branch of the Indo-European language family. The name is taken from people known to the Greeks as the Tocharians (Ancient Greek: Τόχαροι, "Tokharoi"). These are sometimes identified with the Yuezhi and the Kushans, while the term Tokharistan usually refers to 1st millennium Bactria. A Turkic and ultimately Uyghur Uyghur, formerly known as Eastern Turki, is a Turkic language spoken primarily in the Xinjiang Uyghur Autonomous Region, a Central Asian region administered by China, mainly by the Uyghur people. It is also spoken by some 300,000 people in Kazakhstan as of 1993, some 90,000 in Kyrgyzstan and Uzbekistan as of 1998, 3,000 in Afghanistan and 1,000 in and Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中文 Zhōngwén) is a language family consisting of languages which are mostly mutually unintelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan family of languages translations. As they spread to the west, they were translated into Greek Greek , an independent branch of the Indo-European family of languages, is the language of the Greeks. Native to the southern Balkans, it has the longest documented history of any Indo-European language, spanning 34 centuries of written records. In its ancient form, it is the language of classical ancient Greek literature and the New Testament of, Coptic Coptic or Coptic Egyptian is the final stage of the Egyptian language, a northern Afro-Asiatic language spoken in Egypt until at least the seventh century. Egyptian began to be written using the Greek alphabet in the first century. The new writing system became the Coptic script, an adapted Greek alphabet with the addition of six to seven signs, and Latin Latin or sometimes Roman is an Italic language originally spoken in Latium and Ancient Rome. Although often considered a dead language, in view of the fact that it has no native, fluent speakers, Latin continues to be taught in schools and has been, and currently is, used in the process of new word production in modern languages from many. The spread and success of Manichaeism were seen as a threat to other religions, and it was widely persecuted in Christian Christianity is a monotheistic religion based on the life and teachings of Jesus of Nazareth as presented in the New Testament. Christianity comprises three major branches: Catholicism, Eastern Orthodoxy (which parted ways with Catholicism in 1054 A.D.) and Protestantism (which came into existence during the Protestant Reformation of the 16th, Zoroastrian Zoroastrianism is a religion and philosophy based on the teachings of prophet Zoroaster . It was probably founded some time before the 6th century BC in Iran. The term Zoroastrianism is, in general usage, essentially synonymous with Mazdaism (the worship of Ahura Mazda, exalted by Zoroaster as the supreme divine authority), Islamic Islam (Arabic: الإسلام‎ al-’islām, pronounced [ʔislæːm] [note 1]) is the monotheistic religion articulated by the Qur’an, a text considered by its adherents to be the verbatim word of their one, incomparable God (Arabic: الله‎, Allāh), and by the Prophet of Islam Muhammad's teachings and normative example (in Arabic called,[3] and Buddhist Buddhism is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha . The Buddha lived and taught in the northeastern Indian subcontinent some time between the 6th and 4th centuries BCE. He is recognized by adherents as an cultures.

Contents

Origins

Manichaean priests, writing at their desks, with panel inscription in Uyghur Uyghur, formerly known as Eastern Turki, is a Turkic language spoken primarily in the Xinjiang Uyghur Autonomous Region, a Central Asian region administered by China, mainly by the Uyghur people. It is also spoken by some 300,000 people in Kazakhstan as of 1993, some 90,000 in Kyrgyzstan and Uzbekistan as of 1998, 3,000 in Afghanistan and 1,000 in. Manuscript from Khocho, Tarim Basin The Tarim Basin is a large endorheic basin occupying an area of more than 400,000 km2 (150,000 sq mi). It is located in the Xinjiang Uyghur Autonomous Region in China's far west. Its northern boundary is the Tian Shan mountain range and its southern is the Kunlun Mountains on the northern edge of the Tibetan Plateau. The Taklamakan Desert.

Mani Mani (c. 216–276 AD) was the founder of Manichaeism, an ancient gnostic religion that was once widespread but is now extinct. Mani was born of Iranian (Parthian) parentage in Assuristan, located in modern-day Iraq, which was a part of the Persian Empire during Mani's life. Mani may have been of Persian parentage.[citation needed] lived approximately AD 216–276 and resided in Babylonia, which was then within the Sassanid Empire The Sassanid Empire or Sasanian Empire, known to its inhabitants as Ērānshahr and Ērān, was the last pre-Islamic Persian Empire, ruled by the Sasanian Dynasty from 224 to 651. The Sassanid Empire, which succeeded the Parthian Empire, was recognized as one of the two main powers in Western Asia and Europe alongside the Roman Empire and later province of Asuristan Asuristan was a province of the Sassanid Empire . It corresponds to the Babylonia province under the Parthian Empire. According to the Cologne Mani-Codex,[4] Mani's parents were Elcesaites of southern Mesopotamia. The primary language of Babylon at that time was Eastern Middle Aramaic Aramaic is a Semitic language belonging to the Afroasiatic language family. Within this family, Aramaic belongs to the Semitic subfamily, and more specifically, is a part of the Northwest Semitic group of languages, which also includes Canaanite languages such as Hebrew and Phoenician. Aramaic script was widely adopted for other languages and is, which included three main dialects: Judeo-Aramaic Jewish Babylonian Aramaic is the form of Middle Aramaic employed by Jewish writers in Babylonia between the 4th century and the 11th century CE. It is most commonly identified with the language of the Babylonian Talmud and of post-Talmudic (Geonic) literature, which are the most important cultural products of Babylonian Jewry. The most important (the language of the Talmud The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history), Mandaean Aramaic The Mandaic language is the liturgical language of the Mandaean religion. Classical Mandaic is used by a section of the Mandaean community in liturgical rites. However, a living, vernacular form developed from Classical Mandaic, known either as Neo-Mandaic or Modern Mandaic, is spoken by a small section of the Mandaean community around Ahvaz, Khū (the language of the Mandaean religion Mandaeism or Mandaeanism is a monotheistic religion with a strongly dualistic worldview. Its adherents, the Mandaeans (also sometimes referred to as Sabians in Arabic), revere Adam, Abel, Seth, Enosh, Noah, Shem, Aram and especially John the Baptist), and Syriac Aramaic Syriac is a dialect of Middle Aramaic that was once spoken across much of the Fertile Crescent. Having first appeared around the 1st century C.E., Classical Syriac became a major literary language throughout the Middle East from the 4th to the 8th centuries, the classical language of Edessa, preserved in a large body of Syriac literature, which was the language of Mani, as well as of the Syriac Christians Syriac Christianity comprises multiple Christian traditions of Eastern Christianity. With a history going back to the early centuries of Christianity, in modern times it is represented by denominations primarily in the Middle East and in Kerala, India. Services in this tradition tend to feature liturgical use of ancient Syriac, a dialect related. "Mani" is a Persian The Persian people are defined by the use of the Persian language as their mother tongue. However, the term Persian has also a supra-ethnic significance and has been historically referred to a part of Iranian peoples. The origin of the Persian people is traced to the ancient Indo-Iranians , who arrived in parts of Greater Iran circa 2000-1500 BCE name found in all three Aramaic dialects and therefore common among its speakers. Mani composed seven writings, six of which were written in Syriac Aramaic. The seventh, the Shabuhragan,[5] was written by Mani in Middle Persian Middle Persian, sometimes referred to as Pahlavi or Pehlevi, is the Middle Iranian language/ethnolect of Southwestern Iran that during Sassanid times became a prestige dialect and so came to be spoken in other regions as well. Middle Persian is classified as Western Iranian language. It descends from Old Persian and is the nominal ancestor of and presented by him to the contemporary King of Sassanid Persia The Sassanid Empire or Sasanian Empire, known to its inhabitants as Ērānshahr and Ērān, was the last pre-Islamic Persian Empire, ruled by the Sasanian Dynasty from 224 to 651. The Sassanid Empire, which succeeded the Parthian Empire, was recognized as one of the two main powers in Western Asia and Europe alongside the Roman Empire and later, Shapur I Shapur I or also known as Shapur I the Great was the second Sassanid King of the Second Persian Empire. The dates of his reign are commonly given as 240/42 - 270/72, but it is likely that he also reigned as co-regent prior to his father's death in 242 (more probably than 240) in the Persian capital of Ctesiphon Ctesiphon, the imperial capital of the Parthian Arsacids and of the Persian Sassanids, was one of the great cities of ancient Mesopotamia. Although there is no proof Shapur I Shapur I or also known as Shapur I the Great was the second Sassanid King of the Second Persian Empire. The dates of his reign are commonly given as 240/42 - 270/72, but it is likely that he also reigned as co-regent prior to his father's death in 242 (more probably than 240) was a Manichaean, he tolerated the spread of Manicheanism and refrained from persecuting it in his empire's boundaries.[6] According to one tradition it was Mani himself who created the unique version of the Syriac script called Manichaean script, which was used in all of the Manichaean works written within the Persian Empire, whether they were in Syriac or Middle Persian, and also for most of the works written within the Uyghur Empire.

Manichaeism claimed to present the complete version of teachings that were corrupted and misinterpreted by the followers of its predecessors Adam, Zoroaster, Buddha and Jesus. Accordingly, as it spread, it adapted new deities from other religions into forms it could use for its scriptures. Its original Aramaic texts already contained stories of Jesus. When they moved eastward and were translated into Iranian languages, the names of the Manichaean deities (or angels) were often transformed into the names of Zoroastrian A Zoroastrian is an adherent to Zoroastrianism, which along with Judaism is one of the first monotheistic religions, that is based on the teachings and philosophies of Zoroaster yazatas. Thus Abbā dəRabbūṯā ("The Father of Greatness", the highest Manichaean deity of Light), in Middle Persian texts might either be translated literally as pīd ī wuzurgīh, or substituted with the name of the deity Zurwān. Similarly, the Manichaean primal figure Nāšā Qaḏmāyā "The Original Man" was rendered "Ohrmazd Bay", after the Zoroastrian god Ahura Mazda. This process continued in Manichaeism's meeting with Chinese Buddhism, where, for example, the original Aramaic karia (the "call" from the world of Light to those seeking rescue from the world of Darkness), becomes identified in the Chinese scriptures with Guan Yin (觀音 or Avalokitesvara in Sanskrit, literally, "watching/perceiving sounds [of the world]", the Chinese Bodhisattva of Compassion).

The original six Syriac writings are not preserved, although their Syriac names have been. There are also fragments and quotations from them. A long quotation, preserved by the eighth-century Nestorian Christian author Theodore Bar Konai,[7] shows that in the original Syriac Aramaic writings of Mani there was no influence of Iranian or Zoroastrian terms. The terms for the Manichaean deities in the original Syriac writings are in Aramaic. The adaptation of Manichaeism to the Zoroastrian religion appears to have begun in Mani's lifetime however, with his writing of the Middle Persian Shabuhragan, his book dedicated to the King Shapuhr.[5] In it, there are mentions of Zoroastrian deities such as Ohrmazd, Ahriman, and Az. Manichaeism is often presented as a Persian religion, mostly due to the vast number of Middle Persian, Parthian, and Soghdian (as well as Turkish) texts discovered by German researchers near Turpan, in the Xinjiang (Chinese Turkestan) province of China, during the early 1900s. However, from the vantage point of it's original Syriac descriptions (as quoted by Theodore bar Khonai and outlined below), Manichaeism may be better described as a unique phenomenon of Aramaic Babylonia, occurring in proximity to two other new Aramaic religious phenomena, Talmudic Judaism and Babylonian Mandaeism, which were also appearing in Babylonia in roughly the third century AD.

Mani began preaching at an early age and was possibly influenced by contemporary Babylonian-Aramaic movements such as Mandaeanism, and Aramaic translations of Jewish apocalyptic writings similar to those found at Qumran (such as the book of Enoch literature). With the discovery of the Mani-Codex, it also became clear that he was raised in a Jewish-Christian baptism sect, the Elcesaites, and was influenced by their writings as well. According to biographies preserved by Ibn al-Nadim and the Persian polymath al-Biruni, he allegedly received a revelation as a youth from a spirit, whom he would later call his Twin (Aramaic Tauma (תאומא), from which is also derived the name of the apostle Thomas, the "twin"), his Syzygos (Greek for "partner", in the Cologne Mani-Codex), his Double, his Protective Angel or 'Divine Self'. It taught him truths which he developed into a religion. His 'divine' Twin or true Self brought Mani to Self-realization and thus he became a 'gnosticus', someone with divine knowledge and liberating insight. He claimed to be the 'Paraclete of the Truth', as promised in the New Testament: the Last Prophet and Seal of the Prophets finalizing a succession of figures including Zoroaster, Buddha, and Jesus.[8] In the Orthodox Tradition the title Paraclete was understood to refer to God in the person of the Holy Spirit.

Manichaean Electae, Kocho, 10th Century.

Another source of Mani's scriptures was original Aramaic writings relating to the book of Enoch literature (see the Book of Enoch and the Second Book of Enoch), as well as an otherwise unknown section of the book of Enoch called the "Book of Giants". This book was quoted directly, and expanded on by Mani, becoming one of the original six Syriac writings of the Manichaean Church. Besides brief references by non-Manichaean authors through the centuries, no original sources of "The Book of Giants" (which is actually part six of the "Book of Enoch") were available until the 20th century.

Scattered fragments of both the original Aramaic "Book of Giants" (which were analyzed and published by Józef Milik in 1976[9]), and of the Manichaean version of the same name (analyzed and published by W.B. Henning in 1943[10]) were found with the discovery in the twentieth century of the Dead Sea Scrolls in the Judaean Desert and the Manichaean writings of the Uyghur Manichaean kingdom in Turpan. Henning wrote in his analysis of them:

It is noteworthy that Mani, who was brought up and spent most of his life in a province of the Persian empire, and whose mother belonged to a famous Parthian family, did not make any use of the Iranian mythological tradition. There can no longer be any doubt that the Iranian names of Sām, Narīmān, etc., that appear in the Persian and Sogdian versions of the Book of the Giants, did not figure in the original edition, written by Mani in the Syriac language.[10]

From a careful reading of the Enoch literature and the Book of Giants, alongside the description of the Manichaean myth, it becomes clear that the "Great King of Glory" of this myth (a being that sits as a guard to the world of light at the seventh of ten heavens in the Manichaean myth[11]), is identical with the King of Glory sitting on the heavenly throne in the Enoch literature. In the Aramaic book of Enoch, in the Qumran writings in general, and in the original Syriac section of Manichaean scriptures quoted by Theodor bar-Konai,[7] he is called "malka raba de-ikara" (the great king of glory).

Noting Mani's travels to the Kushan Empire (several religious paintings in Bamiyan are attributed to him) at the beginning of his proselytizing career, Richard Foltz postulates Buddhist influences in Manichaeism:

Buddhist influences were significant in the formation of Mani's religious thought. The transmigration of souls became a Manichaean belief, and the quadripartite structure of the Manichaean community, divided between male and female monks (the "elect") and lay followers (the "hearers") who supported them, appears to be based on that of the Buddhist sangha. (Richard Foltz, Religions of the Silk Road)

While Manichaeism was spreading, existing religions such as Christianity and Zoroastrianism were gaining social and political influence. Although having fewer adherents, Manichaeism won the support of many high-ranking political figures. With the assistance of the Persian Empire, Mani began missionary expeditions. After failing to win the favor of the next generation of Persian royalty, and incurring the disapproval of the Zoroastrian clergy, Mani is reported to have died in prison awaiting execution by the Persian Emperor Bahram I. The date of his death is estimated at AD 276–277.

Later history

The spread of Manichaeism (AD 300– 500). Map reference: World History Atlas, Dorling Kindersly.

Manichaeism continued to spread with extraordinary speed through both the east and west. It reached Rome through the apostle Psattiq by AD 280, who was also in Egypt in 244 and 251. It was flourishing in the Fayum area of Egypt in AD 290. Manichaean monasteries existed in Rome in 312 A.D. during the time of the Christian Pope Miltiades.

In 291, persecution arose in the Persian empire with the murder of the apostle Sisin by Bahram II, and the slaughter of many Manichaeans. In AD 296, Diocletian decreed against the Manichaeans: "We order that their organizers and leaders be subject to the final penalties and condemned to the fire with their abominable scriptures", resulting in many martyrdoms in Egypt and North Africa (see Diocletian Persecution). By AD 354, Hilary of Poitiers wrote that the Manichaean faith was a significant force in southern France. In AD 381 Christians requested Theodosius I to strip Manichaeans of their civil rights. He issued a decree of death for Manichaean monks in AD 382.

St. Augustine was once a Manichaean.

When Christians first encountered Manichaeism, they deemed it a heresy, since it had originated in a heavily Gnostic area of the Persian empire. Augustine of Hippo (AD 354-430) converted to Christianity from Manichaeism, in the year 387. This was shortly after the Roman Emperor Theodosius I had issued a decree of death for Manichaeans in AD 382 and shortly before he declared Christianity to be the only legitimate religion for the Roman Empire in 391. According to his Confessions, after nine or ten years of adhering to the Manichaean faith as a member of the group of "hearers", Augustine became a Christian and a potent adversary of Manichaeism (which he expressed in writing against his Manichaean opponent Faustus of Mileve), seeing their beliefs that knowledge was the key to salvation as too passive and not able to effect any change in one's life.[12]

I still thought that it is not we who sin but some other nature that sins within us. It flattered my pride to think that I incurred no guilt and, when I did wrong, not to confess it... I preferred to excuse myself and blame this unknown thing which was in me but was not part of me. The truth, of course, was that it was all my own self, and my own impiety had divided me against myself. My sin was all the more incurable because I did not think myself a sinner. (Confessions, Book V, Section 10)

Some modern scholars have suggested that Manichaean ways of thinking influenced the development of some of Augustine's ideas, such as the nature of good and evil, the idea of hell, the separation of groups into elect, hearers, and sinners, and the hostility to the flesh and sexual activity.[13]

A 13th century manuscript from Augustine's book VII of Confessions criticizing Manichaeism.

How Manichaeism may have influenced Christianity continues to be debated. Manichaeism may have influenced the Bogomils, Paulicians, and Cathars. However, these groups left few records, and the link between them and Manichaeans is tenuous. Regardless of its accuracy the charge of Manichaeism was levelled at them by contemporary orthodox opponents, who often tried to make contemporary heresies conform to those combatted by the church fathers. Whether the dualism of the Paulicians, Bogomils, and Cathars and their belief that the world was created by a Satanic demiurge were due to influence from Manichaeism is impossible to determine. The Cathars apparently adopted the Manichaean principles of church organization. Priscillian and his followers may also have been influenced by Manichaeism. The Manichaeans preserved many apocryphal Christian works, such as the Acts of Thomas, that would otherwise have been lost.[14]

Manichaeism maintained a sporadic and intermittent existence in the west (Mesopotamia, Africa, Spain, France, North Italy, the Balkans) for a thousand years, and flourished for a time in the land of its birth (Persia) and even further east in Northern India, Western China, and Tibet. While it had long been thought that Manichaeism arrived in China only at the end of the seventh century, a recent archaeological discovery demonstrated that it was already known there in the second half of the sixth century.[15]

It was adopted by the Uyghur ruler Khagan Boku Tekin (AD 759–780) in 763, and remained the state religion for about a century before the collapse of the Uyghur empire in 840. In the east it spread along trade routes as far as Chang'an, the capital of the Tang Dynasty in China. In the ninth century, it is reported that the Muslim Caliph Al-Ma'mun tolerated a community of Manichaeans. In the Song and Yuan dynasties of China remnants of Manichaeanism continued to leave a legacy contributing to sects such as the Red Turbans.

Neo-Manichaeism

During the Middle Ages, there emerged several movements which were collectively described as "Manichaean" by the Catholic Church, and persecuted as Christian heresies through the establishment, in 1184, of the Inquisition. They included the Cathar and Albigensian churches of Western Europe. Other groups sometimes referred to as "neo-Manichaean" were the Paulician movement, which arose in Armenia,[16] and the Bogomils in Bulgaria.[14] An example of this usage can be found in the published edition of the Latin Cathar text, the Liber de duobus principiis, (Book of the Two Principles), which was described as "Neo-Manichaean" by its publishers.[17] As there is no presence of Manichaean mythology or church terminology in the writings of these groups, there has been some dispute among historians as to whether these groups were descendants of Manichaeism.[18]

Theology

This section needs attention from an expert on the subject. See the talk page for details. WikiProject Religion or the Religion Portal may be able to help recruit an expert.
Uighur Manichaean clergymen, wall painting from the Khocho ruins, 10th/11th century AD. Located in the Museum für Indische Kunst, Berlin-Dahlem.

Manichaean theology taught a dualistic view of good and evil. A key belief in Manichaeism is that the powerful, though not omnipotent good power (God) was opposed by the semi-eternal evil power (Satan). This addresses a theoretical part of the problem of evil by denying the omnipotence of God and postulating two opposite powers. Humanity, the world and the soul are seen as the byproduct of the battle between God's proxy, Primal Man, and Satan. The human person is seen as a battleground for these powers: the soul defines the person, but it is under the influence of both light and dark. This contention plays out over the world as well as the human body—neither the Earth nor the flesh were seen as intrinsically evil, but rather possessed portions of both light and dark. Natural phenomena (such as rain) were seen as the physical manifestation of this spiritual contention. Therefore, the Manichaean worldview explained the existence of evil with a flawed creation God took no role in forming and was the result of Satan striking out against God.[8]

Cosmogony

Manichaeism presented an elaborate description of the conflict between the spiritual world of light and the material world of darkness. The beings of both the world of darkness and the world of light have names. There are numerous sources for the details of the Manichaean belief. There are two portions of Manichaean scriptures that are probably the closest thing to the original Manichaean writings in their original languages that will ever be available. These are the Syriac-Aramaic quotation by the Nestorian Christian Theodor bar-Konai, in his Syriac "Book of Sects" (eighth century)[7], and the Middle Persian sections of Mani's Shabuhragan discovered at Turpan (a summary of Mani's teachings prepared for Shapur I[5]). These two sections are probably the original Syriac and Middle Persian written by Mani.

Mircea Eliade, summarizing bar-Konai's Syriac narration[7], describes the Manichaean cosmogony in his A History of Religious Ideas:

In the beginning...the two "natures" or "substances", light and obscurity, good and evil, God and matter, coexisted, separated by a frontier. In the North reigned the Father of Greatness...in the South, the Prince of Darkness...the "disorderly motion" of matter drove the Prince of Darkness toward the upper frontier of his kingdom. Seeing the splendor of light, he is fired by the desire to conquer it. It is then that the Father decides that he will himself repulse the adversary. He...projects from himself, the Mother of Life, who...projects a new hypostasis, the Primordial Man...With his five sons, who are...his "soul" and "armor" made from five lights, the Primordial Man descends to the frontier. He challenges the darkness, but he is conquered, and his sons are devoured by the demons...This defeat marks the beginning of the cosmic "mixture", but at the same time it insures the final triumph of God. For obscurity (matter) now possesses a portion of light...and the Father, preparing its deliverance, at the same time arranges for his definitive victory against darkness. In a second Creation, the Father "evokes" the Living Spirit, which, descending toward obscurity, grasps the hand of the Primordial Man and raises him to his celestial homeland, the Paradise of Lights. Overwhelming the demonic Archontes, the Living Spirit fashions the heavens from their skins, the mountains from their bones, the earth from their flesh and their excretments...In addition, he achieves a first deliverance of light by creating the sun, the moon, and the stars from portions of it that had not suffered too much from contact with obscurity. Finally, the Father proceeds to a last evocation and projects by emanation the Third Messenger. The latter organizes the cosmos into a kind of machine to collect - and...to deliver - the still-captive particles of light. During the first two weeks of the month, the particles rise to the moon, which becomes a full moon; during the second two weeks, light is transferred from the moon to the sun and, finally, to its celestial homeland. But there were still the particles that had been swallowed by the demons. Then the messenger displays himself to the male demons in the form of a dazzling naked virgin, while the female demons see him as a handsome naked young man...fired by desire, the male demons...give forth their semen, and, with it, the light that they had swallowed. Fallen to the ground, their semen gives birth to all the vegetable species. As for the female devils who were already pregnant, at the sight of the handsome young man they give birth to abortions, which, cast onto the ground, eat the buds of trees, thus assimilating the light that they contained. Alarmed by the Third Messenger's tactics, matter, personified as Concupiscence, decides to create a stronger prison around the still-captive particles of light. Two demons, one male, the other female, devour all the abortions in order to absorb the totality of light, and they then couple. Thus Adam and Eve were engendered.[19]

Outline of the Beings and Events in the Manichaean Mythos

Beginning with the time of its creation by Mani, the Manichaean religion had a detailed description of deities and events that took place within the Manichaean scheme of the universe. In every language and region that Manichaeism spread to, these same deities reappear, whether it is in the original Syriac quoted by Theodor bar-Konai[7], or the Latin terminology given by Saint Augustine from Mani's Epistola Fundamenti, or the Persian and Chinese translations found as Manichaeism spread eastward. While the original Syriac retained the original description which Mani created, the transformation of the deities through other languages and cultures produced incarnations of the deities not implied in the original Syriac writings. This process began in Mani's lifetime, with "The Father of Greatness", for example, being translated into Middle Persian as Zurvan, a Zoroastrian supreme being.

The World of Light

The First Creation

The Second Creation

The Third Creation

The World of Darkness

Sacred books

Mani wrote either seven or eight books, which contained the teachings of the religion. Only scattered fragments and translations of the originals remain.

Originally written in Syriac

Originally written in Middle Persian

Other books

Non-Manichaean works preserved by the Manichaean Church

Later works

In later centuries, as Manichaeism passed through eastern Persian speaking lands and arrived at the Uyghur Empire, and eventually the Uyghur kingdom of Turpan (destroyed around 1335), long hymn cycles and prayers were composed in Middle Persian and Parthian.[21] A translation of one of these produced the Manichaean Chinese Hymnscroll (the 摩尼教下部贊, which Lieu translates as "Hymns for the Lower Section [i.e. the Hearers] of the Manichaean Religion"[22]), now available in its entirety (see the external links section).

Organization and Religious Practices

Organization of the Manichaean Church

The Manichaean Church was divided into "Elect" - those who had taken upon themselves the vows of Manicheaism, and "Hearers" - those who had not, but still participated in the Church. The terms for these divisions were already common since the days of early Christianity. In the Chinese writings, the Middle Persian and Parthian terms are transcribed phonetically (instead of being translated into Chinese).[23]

The Bema Fest

The most important religious observance of the Manichaeans was the Bema Fest, observed annually:

The Bema was originally, in the Syriac Christian churches a seat placed in the middle of the nave on which the bishop would preside and from which the Gospel would be read. In the Manichean places of worship, the throne was a five-stepped altar, covered by precious cloths, symbolizing the five classes of the hierarchy. The top of the Bema was always empty, as it was the seat of Mani. The Bema was celebrated at the vernal equinox, was preceded by fasts, and symbolized the passion of Mani, thus it was strictly parallel to the Christian Easter.[24]

While it is often presumed that the Bema seat was empty, there is some evidence from the Coptic Manichaean Bema Psalms, that the Bema seat may have actually contained a copy of Mani's picture book, the Arzhang.[25]

Sources

Until discoveries in the 1900s of original sources, the only sources for Manichaeism were descriptions and quotations from non-Manichaean authors, either Christian, Muslim, or Zoroastrian. While often criticizing Manichaeism, they also quoted directly from Manichaean scriptures. This enabled Isaac de Beausobre, writing in the 18th century, to create a comprehensive work on Manichaeism, relying solely on anti-Manichaean sources.[26] Thus quotations and descriptions in Greek and Arabic have long been known to scholars, as have the long quotations in Latin by Saint Augustine, and the extremely important quotation in Syriac by Theodor bar-Khonai.

An example of how inaccurate some of these accounts could be is seen in the account of the origins of Manichaeism contained in the Acta Archelai. This was a Greek anti-manichaean work written before 348, most well-known in its Latin version, which was regarded as an accurate account of Manichaeism until the end of the 19th century:

In the time of the Apostles there lived a man named Scythianus, who is described as coming 'from Scythia,' and also as being 'a Saracen by race' ('ex genere Saracenorum'). He settled in Egypt, where he became acquainted with 'the wisdom of the Egyptians,' and invented the religious system which was afterwards known as Manichaeism. Finally he emigrated to Palestine, and, when he died, his writings passed into the hands of his sole disciple, a certain Terebinthus. The latter betook himself to Babylonia, assumed the name of Budda, and endeavoured to propagate his master's teaching. But he, like Scythianus, gained only one disciple, who was an old woman. After a while he died, in consequence of a fall from the roof of a house, and the books which he had inherited from Scythianus became the property of the old woman, who, on her death, bequeathed them to a young man named Corbicius, who had been her slave. Corbicius thereupon changed his name to Manes, studied the writings of Scythianus, and began to teach the doctrines which they contained, with many additions of his own. He gained three disciples, named Thomas, Addas, and Hermas. About this time the son of the Persian king fell ill, and Manes undertook to cure him; the prince, however, died, whereupon Manes was thrown into prison. He succeeded in escaping, but eventually fell into the hands of the king, by whose order he was flayed, and his corpse was hung up at the city gate.

A. A. Bevan, who quoted this story, commented that it 'has no claim to be considered historical.'[27]

In the early 1900s, original Manichaean writings started to come to light when German scholars began excavating at the ancient site of the Manichaean Uyghur Kingdom near Turpan, in Chinese Turkestan (destroyed around AD 1300). While most of the writings they uncovered were in very poor condition, there were still hundreds of pages of Manichaean scriptures, written in three Persian languages (Middle Persian, Parthian, and Sogdian) and old Turkish. These writings were taken back to Germany, and were analyzed and published at the Preußische Akademie der Wissenschaften in Berlin. While the vast majority of these writings were written in a version of the Syriac script known as Manichaean script, the German researchers, perhaps for lack of suitable fonts, published most of them using Hebrew letters (which could easily be substituted for the 22 Syriac letters).

Perhaps the most comprehensive of these publications was Manichaeische Dogmatik aus chinesischen und iranischen Texten (Manichaean Dogma from Chinese and Iranian texts), by Waldschmidt and Lentz, published in Berlin in 1933.[28] More than any other research work published before or since, this work printed, and then discussed, the original key Manichaean texts in the original scripts, and consists chiefly of sections from Chinese texts, and Middle Persian and Parthian texts transcribed with Hebrew letters. (After the Nazi party gained power in Germany, the Manichaean writings continued to be published during the 1930s, but the publishers no longer used Hebrew letters, instead transliterating the texts into Latin letters.)

Additionally, in the early 1900s, German researchers in Egypt found a large body of Manichaean works in Coptic. Though these were also damaged, many complete pages survived and were published in Berlin before World War II. Some of these Coptic Manichaean writings were destroyed during the war.

After the success of the German researchers, French scholars visited China and discovered what is perhaps the most complete set of Manichaean writings, written in Chinese. These three Chinese writings are today kept in London, Paris, and Beijing. The original studies and analyses of these writings, along with their translations, first appeared in French, English, and German, before and after World War II. The complete Chinese texts themselves were first published in Tokyo, Japan in 1927, in the Taisho Tripitaka, volume 54. While in the last thirty years or so they have been republished in both Germany (with a complete translation into German, alongside the 1927 Japanese edition)[29], and China, the Japanese publication remains the standard reference for the Chinese texts.

In Egypt a small codex was found and became known through antique dealers in Cairo. It was purchased by the University of Cologne in 1969. Two of its scientists, Henrichs and Koenen, produced the first edition known since as the Cologne Mani-Codex, which was published in four articles in the Zeitschrift für Papyrologie und Epigraphik. The ancient papyrus manuscript contained a Greek text describing the life of Mani. Thanks to this discovery, much more is known about the man who founded one of the most influential world religions of the past.

See also

Manichaean Figures

Gnostic and early Christian

Persian

Other

References

  1. ^ Welburn (1998), p. 68
  2. ^ BeDuhn (2000), p. IX
  3. ^ Manichaeans were the original Zindīqs. See: Mahmood Ibrahim, Religious Inquisition as Social Policy: The Persecution of the 'Zanadiqa' in the Early Abbasid Caliphate, in Arab Studies Quarterly (ASQ), Vol. 16, 1994.
  4. ^ a b L. Koenen and C. Römer, eds., Der Kölner Mani-Kodex. Über das Werden seines Leibes. Kritische Edition, (Abhandlung der Reinisch-Westfälischen Akademie der Wissenschaften: Papyrologica Coloniensia 14) (Opladen, Germany) 1988.
  5. ^ a b c Middle Persian Sources: D. N. MacKenzie, Mani’s Šābuhragān, pt. 1 (text and translation), BSOAS 42/3, 1979, pp. 500-34, pt. 2 (glossary and plates), BSOAS 43/2, 1980, pp. 288-310.
  6. ^ Welburn (1998), p. 67-68
  7. ^ a b c d e Original Syriac in: Theodorus bar Konai, Liber Scholiorum, II, ed. A. Scher, Corpus Scriptorum Christianorum Orientalium scrip. syri, 1912, pp. 311-18, ISBN 978-90-429-0104-9; English translation in: A.V.W. Jackson, Researches in Manichaeism, New York, 1932, pp. 222-54.
  8. ^ a b Bevan, A. A. (1930). "Manichaeism". Encyclopaedia of Religion and Ethics, Volume VIII Ed. James Hastings. London
  9. ^ J. T. Milik, ed. and trans., The Books of Enoch: Aramaic Fragments of Qumran Cave 4, Oxford: Clarendon Press, 1976.
  10. ^ a b In: Henning, W.B., The Book of Giants", BSOAS,Vol. XI, Part 1, 1943, pp. 52-74.
  11. ^ See Henning, A Sogdian Fragment of the Manichaean Cosmogony, BSOAS, 1948
  12. ^ Catholic Online
  13. ^ A. Adam, Das Fortwirken des Manichäismus bei Augustin. In: ZKG (69) 1958, S. 1–25.
  14. ^ a b Runciman, Steven, The Medieval Manichee: a study of the Christian dualist heresy. Cambridge University Press, 1947.
  15. ^ La Vaissière, Etienne de, "Mani en Chine au VIe siècle." Journal Asiatique, 293-1, 2005, p. 357-378.
  16. ^ http://www.newadvent.org/cathen/11583b.htm
  17. ^ Dondaine, Antoine. O.P. Un traite neo-manicheen du XIIIe siecle: Le Liber de duobus principiis, suivi d'un fragment de rituel Cathare (Rome: Institutum Historicum Fratrum Praedicatorum, 1939)
  18. ^ http://www.newadvent.org/cathen/01267e.htm
  19. ^ Eliade, Mircea. (1982). A History of Religious Ideas, Volume Two: From Gautama Buddha to the Triumph of Christianity. Chicago and London
  20. ^ "Let none read the gospel according to Thomas, for it is the work, not of one of the twelve apostles, but of one of Mani's three wicked disciples."—Cyril of Jerusalem, Cathechesis V (4th century)
  21. ^ See, for example, Boyce, Mary The Manichaean hymn-cycles in Parthian (London Oriental Series, Vol. 3). London: Oxford University Press, 1954.
  22. ^ Lieu, Samuel N. C., Manichaeism in Central Asia and China, 1998, p. 50.
  23. ^ G. Haloun and W. B. Henning, “The Compendium of the Doctrines and Styles of the Teaching of Mani, the Buddha of Light,” Asia Major, 1952, p. 184-212, p. 195.
  24. ^ Skjærvø, Prods Oktor, An Introduction to Manicheism, 2006.
  25. ^ Ort, L. J. R., Mani: a religio-historical description of his personality, 1967, p. 254.
  26. ^ de Beausobre, Isaac, Histoire critique de Manichée et du Manichéisme, 1734–1739, Amsterdam.
  27. ^ Bevan, A. A. (1930). "Manichaeism". Encyclopaedia of Religion and Ethics, Volume VIII Ed. James Hastings. London
  28. ^ Waldschmidt, E., and Lentz, W., Manichäische Dogmatik aus chinesischen und iranischen Texten (SPAW 1933, No. 13)
  29. ^ Schmidt-Glintzer, Helwig, Chinesische Manichaeica, Wiesbaden, 1987

Books and Articles

External links

Wikimedia Commons has media related to: Manichaeism

Outside articles

Manichaean sources in English translation

Secondary Manichaean sources in English translation

Manichaean sources in their original languages

Secondary Manichaean sources in their original languages

Categories: Esotericism | Iranian peoples | Late Antiquity | Manichaeism | Patristics | Religion in Iran | Religion in China | Spiritual theories

 

The above information uses material from Wikipedia and is licensed under the GNU Free Documentation License.
Some facts may not have been fully verified for accuracy. [Disclaimers]
This page was last archived by our server on Tue Jul 27 22:33:51 2010. [ refresh local cache ]
Displaying this page or its contents does not use any Wikimedia Foundation's resources.
The owners of this site proudly support the Wikimedia Foundation.

[Hide]▼
'Manichaeism' News
Lost Sundown review - BSCreview
news.google.com
Lost Sundown review

BSCreview

Go back to your bosses and tell them we don't need any more ham-fisted pronouncements of Manichaeism . Got that? 4. On the other hand, this scene is redeemed ...



and more »
Google News Search: Manichaeism,
Fri Mar 5 04:40:04 2010
'Manichaeism' Images
D jpg
ritmanlibrary.nl
D jpg
505px x 702px | 67.70kB

[source page]

Manichaean religion spread from Iraq to the West and along the Silk Road to the far

Yahoo Images Search: Manichaeism,
Fri Jul 23 16:24:07 2010
'Manichaeism' Blogs
New York Times 50 Most Challenging Words (defined and used ...
currentlyobsessed.com
New York Times 50 Most Challenging Words (defined and used ...

jheitzeb

ue, 15 Jun 2010 12:57:57 GM

Manichean: A believer in . Manichaeism. an ancient Iranian Gnostic religion; Roberta's Manichean beliefs found little approval in the stoic theology group discussion. 29. Canard: a false report or rumour, aerofoil designs on certain ...

Google Blogs Search: Manichaeism,
Wed Jun 30 10:50:23 2010
'Manichaeism' Answers
The earliest major theological controversy in Christianity was ________.?
Q. A. Gnosticism B. Arianism C. Manichaeism D. Pelagianism
Asked by Don T - Mon Jun 21 22:36:39 2010 - - 4 Answers - 0 Comments
Yahoo Answers Search: Manichaeism,
Sun Jul 11 14:09:27 2010
[Hide]▲