§ 54. Manichæanism
The last great rival religion to Christianity was Manichæanism, the last of the important syncretistic religions which drew from Persian and allied sources. Its connection with Christianity was at first slight and its affinities were with Eastern Gnosticism. After 280 it began to spread within the Empire, and was soon opposed by the Roman authorities. Yet it flourished, and, like other Gnostic religions, with which it is to be classed, it assimilated more and more of Christianity, until in the time of Augustine it seemed to many as merely a form of Christianity. On account of its general character, it absorbed for the most part what remained of the earlier Gnostic systems and schools.
Additional source material: The most important accessible works are the so-called Acta Archelai (ANF, V, 175-235), the anti-Manichæan writings of Augustine (PNF, ser. I, vol. IV), and Alexander of Lycopolis, On the Manichæans (ANF, VI, 239). On Alexander of Lycopolis, see DCB. In the opinion of Bardenhewer, Alexander was probably neither a bishop nor a Christian at all, but a heathen and a Platonist. Roman edict against Manichæanism in Kirch, n. 294.
An Nadim, Fihrist. (Translation after Kessler, Mani, 1889.)
The Fihrist, i.e., Catalogue, is a sort of history of literature made in the eleventh century by the Moslem historian An Nadim. In spite of its late date, it is the most important authority for the original doctrines of Mani and the facts of his life, as it is largely made up from citations from ancient authors and writings of Mani and his original disciples.
(a) The Life of Mani.
Mohammed ibn Isak says: Mani was the son of Fatak,[84] of the family of the Chaskanier. Ecbatana is said to have been the original home of his father, from which he emigrated to the province of Babylon. He took up his residence in Al Madain, in a portion of the city known as Ctesiphon. In that place was an idol's temple, and Fatak was accustomed to go into it, as did also the other people of the place. It happened one [pg 253] day that a voice sounded forth from the sacred interior of the temple, saying to him: “Fatak, eat no flesh, drink no wine and refrain from carnal intercourse.” This was repeated to him several times on three days. When Fatak perceived this, he joined a society of people in the neighborhood of Dastumaisan which were known under the name of Al-Mogtasilah, i.e., those who wash themselves, baptists, and of whom remnants are to be found in these parts and in the marshy districts at the present time. These belonged to that mode of life which Fatak had been commanded to follow. His wife was at that time pregnant with Mani, and when she had given him birth she had, as they say, glorious visions regarding him, and even when she was awake she saw him taken by some one unseen, who bore him aloft into the air, and then brought him down again; sometimes he remained even a day or two before he came down again. Thereupon his father sent for him and had him brought to the place where he was, and so he was brought up with him in his religion. Mani, in spite of his youthful age, spake words of wisdom. After he had completed his twelfth year there came to him, according to his statement, a revelation from the King of the Paradise of Light, who is God the Exalted, as he said. The angel which brought him the revelation was called Eltawan; this name means “the Companion.” He spoke to Mani, and said: “Separate thyself from this sort of faith, for thou belongest not among its adherents, and it is obligatory upon you to practise continence and to forsake the fleshly desires, yet on account of thy youth the time has not come for thee to take up thy public work.” But when he was twenty-four years old, Eltawan appeared to him and said: “Hail, Mani, from me and from the Lord who has sent me to thee and has chosen thee to be his prophet. He commands thee now to proclaim thy truth and on my announcement to proclaim the truth which is from him and to throw thyself into this calling with all thy zeal.”
The Manichæans say: He first openly entered upon his [pg 254] work on the day when Sapor, the son of Ardaschir, entered upon his reign, and placed the crown upon his head; and this was Sunday, the first day of Nisan (March 20, 241), when the sun stood in the sign Aries. He was accompanied by two men, who had already attached themselves to his religion; one was called Simeon, the other Zakwa; besides these, his father accompanied him, to see how his affairs would turn out.
Mani said he was the Paraclete, whom Jesus, of blessed memory,[85] had previously announced. Mani took the elements of his doctrine from the religion of the Magi and Christianity.… Before he met Sapor Mani had spent about forty years in foreign lands.[86] Afterward he converted Peroz, the brother of Sapor, and Peroz procured him an audience with his brother Sapor. The Manichæans relate: He thereupon entered where he was and on his shoulders were shining, as it were, two candles. When Sapor perceived him, he was filled with reverence for him, and he appeared great in his eyes; although he previously had determined to seize him and put him to death. After he had met him, therefore, the fear of him filled him, he rejoiced over him and asked him why he had come and promised to become his disciple. Mani requested of him a number of things, among them that his followers might be unmolested in the capital and in the other territories of the Persian Empire, and that they might extend themselves whither they wished in the provinces. Sapor granted him all he asked.
Mani had already preached in India, China, and among the inhabitants of Turkestan, and in every land he left behind him disciples.[87]