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{{short description|Ancient Iranian religion founded by Mani in 3rd century AD}}{{use dmy dates|date=July 2017}}{{more citations needed|date=September 2017}}{{Gnosticism}}{{multiple image
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| image1 = Portrait of a Manichaean.jpg
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| caption1 = Portrait of a Persian Manichaean
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| caption2 = Image of a Manichaean temple with stars and seven firmaments
| footer = Line drawing copy of two frescoes from cave 38B at Bezeklik Grottoes.
}}Manichæism ({{IPAc-en|ˌ|m|æ|n|ᵻ|ˈ|k|iː|ɪ|z|əm}};{{OED|manichaeism}}in Modern Persian Ãyīnⁱ Mānī; {{zh|c=|p=}}) was a major religionR. van den Broek, Wouter J. Hanegraaff Gnosis and Hermeticism from Antiquity to Modern TimesSUNY Press, 1998 {{ISBN|9780791436110}} p. 37 founded by the IranianENCYCLOPEDIA,weblink Mani (Iranian prophet), Encyclopædia Britannica, 4 October 2013, prophet Mani (in Middle Persian Mānī, New Persian: Mānī, Syriac Mānī, Greek , Latin '; also , Latin ', from Syriac Mānī Ḥayyā “Living Mani”, {{circa|216–274 AD}}) in the Sasanian Empire.ENCYCLOPEDIA,weblink Manichaeism, Encyclopædia Britannica, 4 September 2013,weblink" title="">weblink 3 June 2013, dead, WEB,weblink Manichaeism, New Advent Encyclopedia, 4 October 2013, Manichaeism taught an elaborate dualistic cosmology describing the struggle between a good, spiritual world of light, and an evil, material world of darkness.WEB,weblink COSMOGONY AND COSMOLOGY iii. In Manicheism, Encyclopædia Iranica, en, 2018-02-24, [I]n Manicheism the world was a prison for demons..., Through an ongoing process that takes place in human history, light is gradually removed from the world of matter and returned to the world of light, whence it came. Its beliefs were based on local Mesopotamian religious movements and Gnosticism.Widengren, Geo Mesopotamian elements in Manichaeism (King and Saviour II): Studies in Manichaean, Mandaean, and Syrian-gnostic religion, Lundequistska bokhandeln, 1946.Manichaeism was quickly successful and spread far through the Aramaic-speaking regions.BOOK, Jason BeDuhn, Paul Allan Mirecki, Frontiers of Faith: The Christian Encounter With Manichaeism in the Acts of Archelaus,weblink 2007, BRILL, 978-90-04-16180-1, 6, It 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 and as far west as the Roman Empire.Andrew Welburn, Mani, the Angel and the Column of Glory: An Anthology of Manichaean Texts (Edinburgh: Floris Books, 1998), p. 68 It was briefly the main rival to Christianity before the spread of Islam in the competition to replace classical paganism. Manichaeism survived longer in the east than in the west, and it appears to have finally faded away after the 14th century in south China,Jason David BeDuhn The Manichaean Body: In Discipline and Ritual Baltimore: Johns Hopkins University Press. 2000 republished 2002 p.IX contemporary to the decline of the Church of the East in Ming China. While most of Manichaeism's original writings have been lost, numerous translations and fragmentary texts have survived.An adherent of Manichaeism was called a Manichaean or Manichean, or Manichee, especially in older sources.Such as the Nicene and Post-Nicene Fathers First Series, ed. Philip Schaff, writing of AugustineMerriam-Webster ─ Manichaean


Life of Mani

File:Manicheans.jpg|thumb|Manichaean priests, writing at their desks. Eighth or ninth century manuscript from Gaochang, Tarim BasinTarim BasinFile:Painting of Mani’s Birth.jpg|thumb|Yuan Chinese silk painting Mani's Birth.]]Mani was an IranianMary Boyce, Zoroastrians: their religious beliefs and practices, Routledge, 2001. p. 111: "He was Iranian, of noble Parthian blood..."Warwick Ball, Rome in the East: the transformation of an empire, Routledge, 2001. p. 437: "Manichaeism was a syncretic religion, proclaimed by the Iranian Prophet Mani...}} born in 216 in or near Seleucia-Ctesiphon (now al-Mada'in) in the Parthian Empire.BOOK, John Kevin Coyle, Manichaeism and Its Legacy,weblink 27 August 2012, 15 September 2009, BRILL, 978-90-04-17574-7, 13–, According to the Cologne Mani-Codex,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. Mani's parents were members of the Jewish Christian Gnostic sect known as the Elcesaites.{{iranica|mani-founder-manicheism}}Mani composed seven works, six of which were written in the Syriac language, a late variety of Aramaic. The seventh, the Shabuhragan,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. was written by Mani in Middle Persian and presented by him to the Sasanian emperor, Shapur I. Although there is no proof Shapur I was a Manichaean, he tolerated the spread of Manichaeism and refrained from persecuting it within his empire's boundaries.Welburn (1998), pp. 67–68According to one tradition, it was Mani himself who invented the unique version of the Syriac script known as the Manichaean alphabet,{{citation needed|date = November 2018}} which was used in all of the Manichaean works written within the Sasanian Empire, whether they were in Syriac or Middle Persian, and also for most of the works written within the Uyghur Khaganate. The primary language of Babylon (and the administrative and cultural language of the Sassanid Empire) at that time was Eastern Middle Aramaic, which included three main dialects: Jewish Babylonian Aramaic (the language of the Babylonian Talmud), Mandaean (the language of Mandaeism), and Syriac, which was the language of Mani, as well as of the Syriac Christians.{{citation needed|date=September 2017}}While Manichaeism was spreading, existing religions such as Zoroastrianism were still popular and Christianity was gaining social and political influence. Although having fewer adherents, Manichaeism won the support of many high-ranking political figures. With the assistance of the Sasanian Empire, Mani began missionary expeditions. After failing to win the favour 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 276–277.


File:Sermon on Mani's Teaching of Salvation. Cathayan Manichaean silk painting, 13th-century.jpg|thumb|Sermon on Mani's Teaching of SalvationSermon on Mani's Teaching of SalvationMani believed that the teachings of Gautama Buddha, Zoroaster, and Jesus were incomplete, and that his revelations were for the entire world, calling his teachings the "Religion of Light". Manichaean writings indicate that Mani received revelations when he was 12 and again when he was 24, and over this time period he grew dissatisfied with the Elcesaite sect he was born into.BOOK, John C. Reeves, Heralds of That Good Realm: Syro-Mesopotamian Gnosis and Jewish Traditions,weblink 27 August 2012, 1996, BRILL, 978-90-04-10459-4, 6–, Mani began preaching at an early age and was possibly influenced by contemporary Babylonian-Aramaic movements such as Mandaeism, and Aramaic translations of Jewish apocalyptic writings similar to those found at Qumran (such as the book of Enoch literature), and by the Syriac dualist-gnostic writer Bardaisan (who lived a generation before Mani). 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 received a revelation as a youth from a spirit, whom he would later call his Twin ( {{ipa|tɑʔwmɑ}}, from which is also derived the name of the Thomas the Apostle, the "twin"), his Syzygos ( "spouse, partner", in the Cologne Mani-Codex), his Double, his Protective Angel or Divine Self. It taught him truths that he developed into a religion. His divine Twin or true Self brought Mani to self-realization. He claimed to be the Paraclete of the Truth, as promised by Jesus in the New Testament.JOURNAL, Lutkemeyer, Lawrence J., THE ROLE OF THE PARACLETE (Jn. 16:7-15), 43719890, The Catholic Biblical Quarterly, 8, 2, 220–229, 1946, File:Jesus as a Manichaean Prophet, 13th century.jpg|thumb|right|200px|Manichaean Painting of the Buddha JesusManichaean Painting of the Buddha JesusManichaeism's views on Jesus are described by historians:}}Augustine also noted that Mani declared himself to be an "apostle of Jesus Christ".BOOK,weblink The Manichean Debate, by Saint Augustine (Bishop of Hippo), 2012-08-18, 9781565482470, 2006, ), Saint Augustine (Bishop of Hippo), Manichaean tradition is also noted to have claimed that Mani was the reincarnation of different religious figures such as Buddha, Krishna, Zoroaster, and Jesus.WEB,weblink The movement of the Manichaean tradition along the Silk Road,, 2011-04-05, 2012-08-18, Academics also note that since much of what is known about Manichaeism comes from later 10th- and 11th-century Muslim historians like Al-Biruni and especially ibn al-Nadim (and his Fihrist), "Islamic authors ascribed to Mani the claim to be the Seal of the Prophets."{{iranica|eschatology-ii|ESCHATOLOGY ii. Manichean Eschatology}} In reality, for Mani the expression "seal of prophecy" refers to his disciples, who testify for the veracity of his message, as a seal does.C. Colpe, Das Siegel der Propheten: historische Beziehungen zwischen Judentum, Judenchristentum, Heidentum und frühem Islam, Arbeiten zur neutestamentlichen Theologie und Zeitgeschichte, 3 (Berlin: Institut Kirche und judentum, 1990), 227-43; G.G. Stroumsa, The Making of the Abrahamic Religions in Late Antiquity, Oxford Studies in the Abrahamic Religions (Oxford: Oxford University Press, 2015), 68.File:ManichaeanElectaeKocho10thCentury.jpg|thumb|10th century Manichaean Electae in GaochangGaochangAnother 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.{{citation needed|date=September 2017}}Scattered fragments of both the original Aramaic "Book of Giants" (which were analyzed and published by Józef Milik in 1976)J. T. Milik, ed. and trans., The Books of Enoch: Aramaic Fragments of Qumran Cave 4, Oxford: Clarendon Press, 1976. and of the Manichaean version of the same name (analyzed and published by Walter Bruno Henning in 1943)In: Henning, W. B., The Book of Giants, BSOAS, Vol. XI, Part 1, 1943, pp. 52–74. 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:By comparing the cosmology in the Book of Enoch literature and the Book of Giants, alongside the description of the Manichaean myth, scholars have observed that the Manichaean cosmology can be described as being based, in part, on the description of the cosmology developed in detail in the Book of Enoch literature.Reeves, John C. Jewish Lore in Manichaean Cosmogony: Studies in the Book of Giants Traditions (1992) This literature describes the being that the prophets saw in their ascent to heaven, as a king who sits on a throne at the highest of the heavens. In the Manichaean description, this being, the "Great King of Honor", becomes a deity who guards the entrance to the world of light, placed at the seventh of ten heavens.See Henning, A Sogdian Fragment of the Manichaean Cosmogony, BSOAS, 1948 In the Aramaic Book of Enoch, in the Qumran writings in general, and in the original Syriac section of Manichaean scriptures quoted by Theodore bar Konai, he is called "malka raba de-ikara" (the Great King of Honor).{{citation needed|date=September 2017}}Mani was also influenced by writings of the Assyrian gnostic Bardaisan (154–222), who, like Mani, wrote in Syriac, and presented a dualistic interpretation of the world in terms of light and darkness, in combination with elements from Christianity.{{citation needed|date=September 2017}}File:Akshobya in His Eastern Paradise with Cross of Light.jpg|thumb|200px|Akshobhya in the AbhiratiAbhiratiNoting Mani's travels to the Kushan Empire (several religious paintings in Bamyan are attributed to him) at the beginning of his proselytizing career, Richard Foltz postulates Buddhist influences in Manichaeism:}}The Kushan monk Lokakṣema began translating Pure Land Buddhist texts into Chinese in the century prior to Mani arriving there, and the Chinese texts of Manichaeism are full of uniquely Buddhist terms taken directly from these Chinese Pure Land scriptures, including the term "pure land" (淨土 Jìngtǔ) itself.Peter Bryder, The Chinese Transformation of Manichaeism: A Study of Chinese Manichaean Terminology, 1985. However, the central object of veneration in Pure Land Buddhism, Amitābha, the Buddha of Infinite Light, does not appear in Chinese Manichaeism, and seems to have been replaced by another deity.{{citation needed|date=September 2017}}


(File:Spread of Manicheanism.png|alt=|thumb|310x310px|The spread of Manichaeism (300–500). World History Atlas, Dorling Kindersly.)Manichaeism spread with extraordinary speed through both the East and West. It reached Rome through the apostle Psattiq by 280, who was also in Egypt in 244 and 251. It was flourishing in the Faiyum in 290.Manichaean monasteries existed in Rome in 312 during the time of Pope Miltiades.{{citation needed|date=September 2017}}In 291, persecution arose in the Sasanian Empire with the murder of the apostle Sisin by Emperor Bahram II, and the slaughter of many Manichaeans. In 296, Roman Emperor 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." This resulted in martyrdom for many in Egypt and North Africa (see Diocletian Persecution). By 354, Hilary of Poitiers wrote that Manichaeism was a significant force in Roman Gaul. In 381, Christians requested Theodosius I to strip Manichaeans of their civil rights. Starting in 382, the emperor issued a series of edicts to suppress Manichaeism and punish its followers.Lieu, Samuel (1992) Manichaeism in the Later Roman Empire and Medieval China 2d edition, pp. 145-48File:Tiffany Window of St Augustine - Lightner Museum.jpg|thumb|Augustine of HippoAugustine of HippoAugustine of Hippo (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 all Manichaean monks in 382 and shortly before he declared Christianity to be the only legitimate religion for the Roman Empire in 391. Due to the heavy persecution, the religion almost disappeared from western Europe in the fifth century and from the eastern portion of the empire in the sixth century. 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.WEB,weblink St. Augustine of Hippo,, 2012-08-18, 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, and his dualistic theology.A. Adam, Das Fortwirken des Manichäismus bei Augustin. In: ZKG (69) 1958, S. 1–25. These influences of Manichaeism in Augustine's Christian thinking may well have been part of the conflict between Augustine and Pelagius, a British monk whose theology, being less influenced by the Latin Church, was non-dualistic, and one that saw the created order, and mankind in particular, as having a Divine core, rather than a 'darkness' at its core.{{citation needed|date=September 2017}}File:Augustine Confessiones.jpg|thumb|A 13th-century manuscript from Augustine's book VII of Confessions criticizing Manichaeism.]]How Manichaeism might have influenced Christianity continues to be debated. Manichaeism could 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 leveled 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.Runciman, Steven, The Medieval Manichee: a study of the Christian dualist heresy. Cambridge University Press, 1947.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 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 6th century.Étienne de la Vaissière, "Mani en Chine au VIe siècle", Journal asiatique, 293–1 (2005): 357–378.File:Amitâbha in His Western Paradise with Indians, Tibetians and Central Asians, Symbols - Sun and Cross.jpg|thumb|220px|Amitābha in his Western Paradise with Indians, Tibetans, and (Central Asian peoples|Central Asians]], with two symbols of Manichaeism: Sun and Cross.)Some Sogdians in Central Asia believed in the religion.从信仰摩尼教看漠北回纥{{dead link|date=May 2017 |bot=InternetArchiveBot |fix-attempted=yes }}关于回鹘摩尼教史的几个问题 {{webarchive |url= |date=August 7, 2007 }} Uyghur khagan Boku Tekin (759–780) converted to the religion in 763 after a three-day discussion with its preachers,WEB,weblink 九姓回鹘爱登里罗汨没蜜施合毗伽可汗圣文神武碑,, 2014-02-14,weblink" title="">weblink 24 December 2013, yes, TM276 Uygurca_Alttuerkisch_Qedimi Uygurche/TT 2.pdf Türkische Turfan-Texte. ~{{dead link|date=September 2016|bot=InternetArchiveBot |fix-attempted=yes }} the Babylonian headquarters sent high rank clerics to Uyghur, and Manichaeism remained the state religion for about a century before the collapse of the Uyghur Khaganate in 840. In the east it spread along trade routes as far as Chang'an, the capital of Tang China.BOOK,weblink Encyclopedia of China: History and Culture, Dorothy, Perkins, Routledge, 2013, 309, 9781135935627, BOOK,weblink Manachaeism in Central Asia and China, S.N.C.L. Lieu, Brill Publishers, 1998, 9789004104051, 115, 129, 130, After the Tang Dynasty, some Manichaean groups participated in peasant movements. The religion was used by many rebel leaders to mobilise followers. In the Song and Yuan dynasties of China remnants of Manichaeism continued to leave a legacy contributing to sects such as the Red Turbans. During the Song Dynasty, the Manichaeans were derogatorily referred by the Chinese as chicai simo (meaning that they "abstain from meat and worship demons"). An account in Fozu Tongji, an important historiography of Buddhism in China compiled by Buddhist scholars during 1258-1269, says that the Manichaeans worshipped the "white Buddha" and their leader wore a violet headgear, while the followers wore white costumes. Many Manichaeans took part in rebellions against the Song government and were eventually quelled. After that, all governments were suppressive against Manichaeism and its followers and the religion was banned by the Ming Dynasty in 1370.BOOK,weblink Pre-Modern East Asia: A Cultural, Social, and Political History, Volume I: To 1800, Patricia Ebrey, Anne Walthall, Cengage, 2013, 228, 9781285546230, BOOK,weblink Across the Himalayan Gap: An Indian Quest for Understanding China, Tan, Chung, Gyan Publishing House, 1998, 232, 9788121206174, BOOK,weblink Popular Religion and Shamanism, Xisha Ma, Huiying Meng, Brill Publishers, 2011, 56, 57, 99, 9789004174559, Manichaeans in Iran tried to assimilate their religion along with Islam in the Muslim caliphates.BOOK,weblink The Islamic World, Andrew Rippin, Routledge, 2013, 9781136803437, 73, Andrew Rippin, Relatively little is known about the religion during the first century of Islamic rule. During the early caliphates, Manichaeism attracted many followers. It had a significant appeal among the Muslim society, especially among the elites. Due to the appeal of its teachings, many Muslims adopted the ideas of its theology and some even became dualists. An apologia for Manichaeism ascribed to ibn al-Muqaffa' defended its phantasmagorical cosmogony and attacked the fideism of Islam and other monotheistic religions. The Manichaeans had sufficient structure to have a head of their community.BOOK,weblink The Formation of Islam: Religion and Society in the Near East, Jonathan Porter Berkey, Cambridge University Press, 2003, 99, 100, 9780521588133, BOOK,weblink The Middle East, Bernard Lewis, Simon & Schuster, 2009, 9781439190005, Bernard Lewis, BOOK,weblink State and Government in Medieval Islam, Ann K. S. Lambton, Routledge, 2013, 50, 51, 9781136605215, Under the eighth-century Abbasid Caliphate, Arabic zindīq and the adjectival term zandaqa could denote many different things, though it seems primarily (or at least initially) to have signified a follower of Manichaeism however its true meaning is not known.{{citation|last=Zaman|first=Muhammad Qasim|title=Religion and Politics Under the Early 'Abbasids: The Emergence of the Proto-Sunni Elite|url=|year=1997|publisher=Brill|pages=63–65|isbn=978-9004106789}} In the ninth century, it is reported that Caliph al-Ma'mun tolerated a community of Manichaeans.NEWS,weblinkweblink" title="">weblink yes, 2012-07-11, Arab Studies Quarterly, Mahmood, Ibrahim, Religious inquisition as social policy: the persecution of the 'Zanadiqa' in the early Abbasid Caliphate, 1994, During the early Abbasid period, the Manichaeans underwent persecution. The third Abbasid caliph, al-Mahdi, persecuted the Manichaeans, establishing an inquisition against dualists who if being found guilty of heresy refused to renounce their beliefs, were executed. Their persecution was finally ended in 780s by Harun al-Rashid.BOOK,weblink Medieval Heresies, Christine Caldwell Ames, Cambridge University Press, 2015, 88, 9781107023369, Irfan Shahîd, Byzantium and the Arabs in the fourth century, 1984, p. 425. During the reign of the Caliph al-Muqtadir, many Manichaeans fled from Mesopotamia to Khorasan from fear of persecution and the base of the religion was later shifted to Samarkand.File:Manichaean Diagram of the Universe (Detail 12).jpg|thumb|The four primary prophets of Manichaeism in the Manichaean Diagram of the Universe, from left to right: Mani, Zoroaster, Buddha and JesusJesusManichaeism 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 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 Ohrmazd. This process continued in Manichaeism's meeting with Chinese Buddhism, where, for example, the original Aramaic qaryā (the "call" from the World of Light to those seeking rescue from the World of Darkness), becomes identified in the Chinese scriptures with Guanyin ({{script|Hant|觀音}} or Avalokiteśvara in Sanskrit, literally, "watching/perceiving sounds [of the world]", the bodhisattva of Compassion).{{citation needed|date=September 2017}}

Persecution and extinction

Manichaeism was repressed by the Sasanian Empire. 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 296, the Roman emperor Diocletian decreed all the Manichaean leaders to be burnt alive along with the Manichaean scriptures and many Manichaeans in Europe and North Africa were killed. This policy of persecution was also followed by his successors. Theodosius I issued a decree of death for all Manichaean monks in 382 AD.BOOK,weblink Faiths Across Time: 5000 years of Religious History, J. Gordon Melton, ABC-CLIO, 2014, 361, 9781610690263, The religion was vigorously attacked and persecuted by both the Christian Church and the Roman state. Augustine of Hippo, one of the early Doctors of the Catholic Church, was a Manichaean until his conversion to Christianity in 386. He was never persecuted for this and he freely converted.{{Citation needed|date=November 2018}} Due to the heavy persecution upon its followers in the Roman Empire, the religion almost disappeared from western Europe in the 5th century and from the eastern portion of the empire in the sixth century.BOOK,weblink Merriam-Webster's Encyclopedia of World Religions, Wendy Doniger, Merriam-Webster, 1999, 689, 690, 9789068310023, Wendy Doniger, In 732, Emperor Xuanzong of Tang banned any Chinese from converting to the religion, saying it was a heretic religion that was confusing people by claiming to be Buddhism. However the foreigners who followed the religion were allowed to practice it without punishment.BOOK,weblink Silk and Religion: An Exploration of Material Life and the Thought of People, AD 600-1200, Parts 600–1200, Xinru, Liu, Oxford University Press, 1997, 182, 9780195644524, After the fall of the Uyghur Khaganate in 840, which was the chief patron of Manichaeism (which was also the state religion of the Khaganate) in China, all Manichaean temples in China except in the two capitals and Taiyuan were closed down and never reopened since these temples were viewed as a symbol of foreign arrogance by the Chinese (see Cao'an.) Even those that were allowed to remain open did not for long. The Manichaean temples were attacked by Chinese people who burned the images and idols of these temples. Manichaean priests were ordered to wear hanfu instead of their traditional clothing, which was viewed as un-Chinese. In 843, Emperor Wuzong of Tang gave the order to kill all Manichaean clerics as part of his Great Anti-Buddhist Persecution, and over half died. They were made to look like Buddhists by the authorities, their heads were shaved, they were made to dress like Buddhist monks and then killed. Although the religion was mostly forbidden and its followers persecuted thereafter in China, it survived till the 14th century in the country. Under the Song dynasty, its followers were derogatorily referred to with the chengyu ({{zh|p=chī cài sì mó}}) "vegetarian demon-worshippers".Many Manichaeans took part in rebellions against the Song dynasty. They were quelled by Song China and were suppressed and persecuted by all successive governments before the Mongol Yuan dynasty. In 1370, the religion was banned through an edict of the Ming dynasty, whose Hongwu Emperor had a personal dislike for the religion.BOOK,weblink Manichaeism in the Later Roman Empire and Medieval China: A Historical Survey, Samuel N.C. Lieu, Manchester University Press, 1985, 261, 9780719010880, Its core teaching influences many religious sects in China, including the White Lotus movement.{{citation needed|date=September 2017}}According to Wendy Doniger, Manichaeism may have continued to exist in the modern-East Turkestan region until the Mongol conquest in the 13th century.BOOK,weblink Merriam-Webster's Encyclopedia of World Religions, Wendy Doniger, Merriam-Webster, 1999, 690, 9789068310023, Wendy Doniger, Manicheans also suffered persecution for some time under the Abbasid Caliphate of Baghdad. In 780, the third Abbasid Caliph, al-Mahdi, started a campaign of inquisition against those who were "dualist heretics" or "Manichaeans" called the zindīq. He appointed a "master of the heretics" ( ṣāhib al-zanādiqa), an official whose task was to pursue and investigate suspected dualists, who were then examined by the Caliph. Those found guilty who refused to abjure their beliefs were executed. This persecution continued under his successor, Caliph al-Hadi, and continued for some time during reign of Harun al-Rashid, who finally abolished it and ended it. During the reign of the 18th Abbassid Caliph al-Muqtadir, many Manichaeans fled from Mesopotamia to Khorasan from fear of persecution by him and about 500 of them assembled in Samarkand. The base of the religion was later shifted to this city, which became their new Patriarchate.BOOK,weblink Papers in Honor of Professor Mary Boyce, Jacques Duchesne-Guillemin, Pierre Lecoq, Brill Publishers, 1985, 658, 9789068310023, Manichaean pamphlets were still in circulation in Greek in 9th century Byzantine Constantinople, as the patriarch Photios summarizes and discusses one that he has read by Agapius in his Bibliotheca (Photius).

Later movements associated with Manichaeism

During the Middle Ages, several movements emerged that were collectively described as "Manichaean" by the Catholic Church, and persecuted as Christian heresies through the establishment, in 1184, of the Inquisition.Stroumsa, Gedaliahu G., Anti-Cathar Polemics and the Liber de duobus principiis, in B. Lewis and F. Niewöhner, eds., Religionsgespräche im Mittelalter (Wolfenbütteler Mittelalter-Studien, 4; Wiesbaden: Harrassowitz, 1992), 169–183, p. 170 They included the Cathar churches of Western Europe. Other groups sometimes referred to as "neo-Manichaean" were the Paulician movement, which arose in Armenia,WEB,weblink CATHOLIC ENCYCLOPEDIA: Paulicians,, 1911-02-01, 2012-08-18, and the Bogomils in Bulgaria. 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.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) 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.WEB,weblink CATHOLIC ENCYCLOPEDIA: Albigenses,, 1907-03-01, 2012-08-18,

Present day

Some sites are preserved in Xinjiang and Fujian in China.WEB,weblinkweblink" title="">weblink yes, 明教在温州的最后遗存 – 温州社会研究所, 25 August 2013, 25 August 2013, WEB,weblink 崇寿宫记,, 2012-10-08, 2014-02-14,weblink" title="">weblink 13 May 2013, yes, dmy-all, The Cao'an temple is the only fully intact Manichaean building,{{rp|256–257}} though it later became associated with Buddhism.WEB,weblink Manichaean and (Nestorian) Christian Remains in Zayton (Quanzhou, South China) ARC DP0557098,, 2014-08-27, yes,weblink" title="">weblink 2014-08-08, Several small groups claim to continue to practice this faith.WEB,weblink Central Manichaean Temple,, 2014-06-20, 2014-08-27,weblink" title="">weblink 24 July 2013, yes, WEB,weblink Manichaeism, Esoteric Buddhism and Oriental Theosophy, 2014-02-14, WEB, (2011-06-14 21:01:40),weblink 天书降世 弥勒古佛说风轮真经全卷_龙华会聚原人_新浪博客,, 2011-06-14, 2014-02-14, WEB,weblink Neo-Manichaeanism: Questions and Answers,, 2014-08-27,

Teachings and beliefs


Mani's teaching dealt with the origin of evil, by addressing a theoretical part of the problem of evil by denying the omnipotence of God and postulating two opposite powers. 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 eternal evil power (devil). Humanity, the world and the soul are seen as the byproduct of the battle between God's proxy, Primal Man, and the devil. 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 by positing a flawed creation in the formation of which God took no part and which constituted rather the product of a battle by the devil against God.Bevan, A. A. (1930). "Manichaeism". Encyclopaedia of Religion and Ethics, Volume VIII Ed. James Hastings. London


File:Yüen dynasty Manichaean diagram of the Universe.jpg|thumb|200px|Manichaean Diagram of the Universe depicts the Manichaean cosmology.]](File:Cathayan Manichaean Cosmology - Heaven Scene.jpg|thumb|"The Heaven" scene from the cosmic scroll.)File:Manichaean clergymen, Khocho, Ruin alpha, 10th-11th century AD, wall painting - Ethnological Museum, Berlin - DSC01743.JPG|thumb|Uyghur Manichaean clergymen, wall painting from the Khocho ruins, 10th/11th century AD. Located in the Museum für Indische Kunst, Berlin-Dahlem.]]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 Theodore bar Konai, in his Syriac "Book of Scholia" (Ketba de-Skolionz, 8th century), and the Middle Persian sections of Mani's Shabuhragan discovered at Turpan (a summary of Mani's teachings prepared for Shapur I).From these and other sources, it is possible to derive an almost complete description of the detailed Manichaean visionA completely sourced description (built around bar-Khoni's account, with additional sources), is found in: Jonas, Hans The Gnostic Religion, 1958, Ch. 9: Creation, World History, Salvation According to Mani. (a complete list of Manichaean deities is outlined below). According to Mani, the unfolding of the universe takes place with three "creations":{{citation needed|date=September 2017}}The First Creation: Originally, good and evil existed in two completely separate realms, one the World of Light, ruled by the Father of Greatness together with his five Shekhinas (divine attributes of light), and the other the World of Darkness, ruled by the King of Darkness. At a certain point, the Kingdom of Darkness notices the World of Light, becomes greedy for it and attacks it. The Father of Greatness, in the first of three "creations" (or "calls"), calls to the Mother of Life, who sends her son Original Man (Nāšā Qaḏmāyā in Aramaic), to battle with the attacking powers of Darkness, which include the Demon of Greed. The Original Man is armed with five different shields of light (reflections of the five Shekhinas), which he loses to the forces of darkness in the ensuing battle, described as a kind of "bait" to trick the forces of darkness, as the forces of darkness greedily consume as much light as they can. When the Original Man comes to, he is trapped among the forces of darkness.The Second Creation: Then the Father of Greatness begins the Second Creation, calling to the Living Spirit, who calls to his five sons, and sends a call to the Original Man (Call then becomes a Manichaean deity). An answer (Answer becomes another Manichaean deity) then returns from the Original Man to the World of Light. The Mother of Life, the Living Spirit, and his five sons begin to create the universe from the bodies of the evil beings of the World of Darkness, together with the light that they have swallowed. Ten heavens and eight earths are created, all consisting of various mixtures of the evil material beings from the World of Darkness and the swallowed light. The sun, moon, and stars are all created from light recovered from the World of Darkness. The waxing and waning of the moon is described as the moon filling with light, which passes to the sun, then through the Milky Way, and eventually back to the World of Light.(File:Analysis of Doctrinal Iconography of Mani’s Cosmology.jpg|thumb|400px|An analysis on Mani's cosmology.)The Third Creation: Great demons (called archons in bar-Khonai's account) are hung out over the heavens, and then the Father of Greatness begins the Third Creation. Light is recovered from out of the material bodies of the male and female evil beings and demons, by causing them to become sexually aroused in greed, towards beautiful images of the beings of light, such as the Third Messenger and the Virgins of Light. However, as soon as the light is expelled from their bodies and falls to the earth (some in the form of abortions – the source of fallen angels in the Manichaean myth), the evil beings continue to swallow up as much of it as they can to keep the light inside of them. This results eventually in the evil beings swallowing huge quantities of light, copulating, and producing Adam and Eve. The Father of Greatness then sends the Radiant Jesus to awaken Adam, and to enlighten him to the true source of the light that is trapped in his material body. Adam and Eve, however, eventually copulate, and produce more human beings, trapping the light in bodies of mankind throughout human history. The appearance of the Prophet Mani was another attempt by the World of Light to reveal to mankind the true source of the spiritual light imprisoned within their material bodies.

Outline of the beings and events in the Manichaean mythology

(File:Manichaean picture from cave 25 at Bezeklik Caves.jpg|thumb|Worship of the Tree of Life in the Realm of Light)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 Theodore bar Konai, 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 that Mani created, the transformation of the deities through other languages and cultures produced incarnations of the deities not implied in the original Syriac writings.

The World of Light

  • The Father of Greatness (Syriac: ܐܒܐ ܕܪܒܘܬܐ Abbā dÉ™Rabbūṯā; Middle Persian: pÄ«d Ä« wuzurgÄ«h, or the Zoroastrian deity Zurwān; Parthian: Pidar wuzurgift, Pidar roshn)
  • His Five Shekhinas (Syriac: ܚܡܫ ܫܟܝܢܬܗ khamesh shkhinatei; Chinese: {{nowrap| wÇ” zhÇ’ng dà,}} {{grey|"five great ones"}}):Chart from: E. Waldschmidt and W. Lenz, Die Stellung Jesu im Manichäismus, Berlin, 1926, p 42.{| class="wikitable" style="margin-left: 40px;"! scope="col" | Shekhina:! scope="col" | Reason! scope="col" | Mind! scope="col" | Intelligence! scope="col" | Thought! scope="col" | Understanding
    xiāng,}} {{grey>"phase"}} xīn,}} {{grey>"heart"}} niàn,}} {{grey>"idea"}} sī,}} {{grey>"thought"}} yì,}} {{grey>"meaning"}}
    |Greek|νοῦς (Nous)|εννοια (Ennoia)|φρονησις (Phronēsis)|ενθυμησις (Enthymēsis)|λογισμος (Logismos)
    • The Great Spirit (Middle Persian: Waxsh zindag, Waxsh yozdahr; Latin: Spiritus Potens)

    The first creation

    • The Mother of Life (Syriac: ܐܡܐ ܕܚܝܐ imā dəḥayyÄ“)
    • The First Man (Syriac: ܐܢܫܐ ܩܕܡܝܐ Nāšā Qaḏmāyā; Middle Persian: Ohrmazd Bay, the Zoroastrian god of light and goodness; Latin: Primus Homo)
    • His five Sons (the Five Light Elements; Middle Persian: Amahrāspandān; Parthian: panj rōšn)
      • Ether (Middle Persian: frâwahr, Parthian: ardāw)
      • Wind (Middle Persian and Parthian: wād)
      • Light (Middle Persian and Parthian: rōšn)
      • Water (Middle Persian and Parthian: āb)
      • Fire (Middle Persian and Parthian: ādur)
      • His sixth Son, the Answer-God (Syriac: ܥܢܝܐ {{okina}}anyā; Middle Persian: xroshtag; Chinese: 勢至 Shì Zhì "The Power of Wisdom", a Chinese bodhisattva). The answer sent by the First Man to the Call from the World of Light.
    • The Living Self (made up of the five Elements; Middle Persian: Griw zindag, Griw rōšn)

    The second creation

    • The Friend of the Lights (Syriac: ܚܒܝܒ ܢܗܝܖܐ ḥaviv nehirÄ“). Calls to:
    • The Great Builder (Syriac: Ü’Ü¢ ܖܒܐ ban rabbā). In charge of creating the new world that will separate the darkness from the light. He calls to:
    • The Living Spirit (Syriac: ܪܘܚܐ ܚܝܐ ruḥā ḥayyā; Middle Persian: Mihryazd; Chinese: 淨活風 JìnghuófÄ“ng; Latin: Spiritus Vivens). Acts as a demiurge, creating the structure of the material world.
    • His five Sons (Syriac: ܚܡܫܐ ܒܢܘܗܝ ḥamšā benawhy)
      • The Keeper of the Splendour (Syriac: ܨܦܬ ܙܝܘܐ á¹£fat ziwā; Latin: Splenditenens; Chinese: 催明). Holds up the ten heavens from above.
      • The King of Glory (Syriac: Ü¡Ü ÜŸ ܫܘܒܚܐ mlex Å¡uvḥā; Latin: Rex Gloriosus; Chinese: 地藏 Dìzàng "Earth Treasury", a Chinese bodhisattva).
      • The Adamas of Light (Syriac: ܐܕܡܘܣ ܢܘܗܪܐ adamus nuhrā; Latin: Adamas; Chinese: 降魔使 Jiàngmó shǐ). Fights with and overcomes an evil being in the image of the King of Darkness.
      • The Great King of Honour (Syriac: ܡܠܟܐ ܪܒܐ ܕܐܝܩܪܐ malkā rabbā dikkārā; Dead Sea Scrolls Aramaic: מלכא רבא דאיקרא malka raba de-ikara; Latin: Rex Honoris; Chinese: 十天王 Shítiān Wáng "Ten-heaven King"). A being that plays a central role in The Book of Enoch (originally written in Aramaic), as well as Mani's Syriac version of it, the Book of Giants. Sits in the seventh heaven of the ten heavens (compare Buddhist division of the ten realms) and guards the entrance to the world of light.
      • Atlas (Syriac: ܣܒܠܐ sebblā; Latin: Atlas; Chinese: 持世主 ChíshìzhÇ”). Supports the eight worlds from below.
      • His sixth Son, the Call-God (Syriac: ܩܪܝܐ qaryā; Middle Persian: Padvaxtag; Chinese: 觀音 Guanyin "watching/perceiving sounds [of the world]", the Chinese Bodhisattva of Compassion). Sent from the Living Spirit to awaken the First Man from his battle with the forces of darkness.

    The third creation

    File:Jesus the Splendour, Adam and Eve.jpg|thumb|Jesus the Splendour reveals Adam and Eve the gnosisgnosisFile:Virgin of Light (Manichaean Cosmology).jpg|thumb|"Maiden of Light", detail from the Manichaean Diagram of the UniverseManichaean Diagram of the Universe
    • The Third Messenger (Syriac: ܐܝܙܓܕܐ izgaddā; Middle Persian narÄ“sahyazad, Parthian: hridÄ«g frÄ“Å¡tag; Latin: tertius legatus)
    • Jesus the Splendour (Syriac: ܝܫܘܥ ܙܝܘܐ Isho{{okina}} Ziwā). Sent to awaken Adam and Eve to the source of the spiritual light trapped within their physical bodies.
    • The Maiden of Light
    • The Twelve Virgins of Light (Syriac: ܬܪܬܥܣܪܐ ܒܬܘܠܬܐ trat{{okina}}esrā btultÄ“; Middle Persian kanÄ«gān rōšnān; Chinese: 日宮十二化女 Rìgōng shí'èr huànÇš).These are apparently the 'twelve centuries clothed with flowers and full of melodies' (duodecim saecula floribus convestita et canoribus plena) at St Augustine, Contra Faustum, 15.5. Reflected in the twelve constellations of the Zodiac.
    • The Column of Glory (Syriac: ܐܣܛܘܢ ܫܘܒܚܐ esá¹­un Å¡uvḥā; Middle Persian: srōš-ahrāy, from Sraosha; Chinese: 蘇露沙羅夷, SÅ«lù shāluóyí and 盧舍那, LúshÄ›nà, both phonetic from Middle Persian srōš-ahrāy). The path that souls take back to the World of Light; corresponds to the Milky Way.
    • The Great Nous
    • His five Limbs
      • Reason
      • Mind
      • Intelligence
      • Thought
      • Understanding
    • The Just Justice
    • The Last God

    The World of Darkness

    • The Prince of Darkness (Syriac: Ü¡Ü ÜŸ ܚܫܘܟܐ mlex ḥeÅ¡oxā; Middle Persian: Ahriman, the Zoroastrian supreme evil being)
    • His five evil kingdoms Evil counterparts of the five elements of light, the lowest being the kingdom of Darkness.
    • His son (Syriac: ܐܫܩܠܘܢ Ashaklun; Middle Persian: Az, from the Zoroastrian demon, Aži Dahāka)
    • His son's mate (Syriac: ܢܒܪܘܐܠ Nevro'el)
      • Their offspring – Adam and Eve (Middle Persian: Gehmurd and Murdiyanag)
    • Giants (Fallen Angels, also Abortions): (Syriac: ܝܚܛܐ yaḥtÄ“, "abortions" or "those that fell"; also: lang="syr">ܐܪܟܘܢܬܐ arkhonātā, the Gnostic Archons; EgrÄ“goroi, "Giants"). Related to the story of the fallen angels in the Book of Enoch (which Mani used extensively in The Book of Giants), and the nephilim described in Genesis (6:1–4).

    The Manichaean Church


    The Manichaean Church was divided into the Elect, who had taken upon themselves the vows of Manicheaism, and the 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 Chinese writings, the Middle Persian and Parthian terms are transcribed phonetically (instead of being translated into Chinese).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, pp. 184–212, p. 195. These were recorded by Augustine of Hippo.ENCYCLOPEDIA,weblink Manichæism, The Catholic Encyclopedia, 1910,
    • The Leader, (Syriac: (wikt:ܟܗܢܐ|ܟܗܢܐ) {{ipa|/kÉ‘hnÉ‘/}}; Parthian: yamag; {{zh|c=閻默|p=yánmò}}) Mani's designated successor, seated as Patriarch at the head of the Church, originally in Ctesiphon, from the ninth century in Samarkand. Two notable leaders were Mār SÄ«sin (or Sisinnios), the first successor of Mani, and AbÅ« Hilāl al-DayhÅ«ri, an eighth-century leader.
    • 12 Apostles (Latin: magistrÄ«; Syriac: (wikt:ܫܠܝܚܐ|ܫܠܝܚܐ) {{ipa|/ʃ(É™)liħe/}}; Middle Persian: možag; {{zh|c=慕闍|p=mùdÅ«}}). Three of Mani's original apostles were Mār PattÄ« (Pattikios; Mani's father), Akouas and Mar Ammo.
    • 72 Bishops (Latin: episcopÄ«; Syriac: (wikt:ܐܦܣܩܘܦܐ|ܐܦܣܩܘܦܐ) {{ipa|/Ê”appisqoppe/}}; Middle Persian: aspasag, aftadan; {{zh|c=薩波塞|p=sàbōsāi}} or {{zh|c=拂多誕|p=fúduōdàn}}; see also: seventy disciples). One of Mani's original disciples who was specifically referred to as a bishop was Mār Addā.
    • 360 Presbyters (Latin: presbyterÄ«; Syriac: (wikt:ܩܫܝܫܐ|ܩܫܝܫܐ) {{ipa|/qaʃʃiʃe/}}; Middle Persian: mahistan; {{zh|c=默奚悉德|p=mòxÄ«xÄ«dé}})
    • The general body of the Elect (Latin: Ä“lÄ“ctÄ«; Syriac: (wikt:ܡܫܡܫܢܐ|ܡܫܡܫܢܐ) {{ipa|/m(É™)ʃamməʃɑne/}}; Middle Persian: ardawan or dÄ“nāwar; {{zh|c=阿羅緩|p=āluóhuÇŽn}} or {{zh|c=電那勿|p=diànnàwù}})
    • The Hearers (Latin: audÄ«tōrÄ“s; Syriac: (wikt:ܫܡܘܥܐ|ܫܡܘܥܐ) {{ipa|/ʃɑmoÊ¿e/}}; Middle Persian: niyoshagan; {{zh|c=耨沙喭|p=nòushāyàn}})

    Religious practices


    Evidently from Manichaean sources, Manichaeans observed daily prayers, either four for the hearers or seven for the elects. The sources differ about the exact time of prayer. The Fihrist by al-Nadim, points them after noon, mid-afternoon, just after sunset and at nightfall. Al-Biruni places the prayers at noon, nightfall, dawn and sunrise. The elect additionally pray at mid-afternoon, half an hour after nightfall and at midnight. Al-Nadim's account of daily prayers is probably adjusted to coincide with the public prayers for the Muslims, while Al-Birunis report may reflect an older tradition uneffected by Islam.J. van (Johannes) Oort, Jacob Albert van den Berg In Search of Truth. Augustine, Manichaeism and Other Gnosticism: Studies for Johannes Van Oort at Sixty BRILL, 2011 {{ISBN|9789004189973}} p. 258Jason BeDuhn New Light on Manichaeism: Papers from the Sixth International Congress on Manichaeism, Organized by the International Association of Manichaean Studies BRILL, 2009 {{ISBN|9789004172852}} p. 77 When Al-Nadims account of daily prayers had been the only detailed source available, there was a concern, that these practises had been only adapted by Muslims during the Abbasid Caliphate. However, it is clear that the Arabic text provided by Al-Nadim corresponds with the descriptions of Egyptian texts from the fourth Century.Johannes van Oort Augustine and Manichaean Christianity: Selected Papers from the First South African Conference on Augustine of Hippo, University of Pretoria, 24-26 April 2012 BRILL, 01.08.2013 {{ISBN|9789004255067}} p. 74 Every prayer started with an ablution with water or, if water is not available, with other substances comparable to Ablution in IslamCharles George Herbermann The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church, Band 9 Universal Knowledge Foundation, 1913 Digit. 16. Aug. 2006 p. 594 and consisted of several blessings to the apostales and spirits. The prayer consisted of prostrating oneself to the ground and rising again twelve times during every prayer.New Light on Manichaeism: Papers from the Sixth International Congress o p. 78 During day, Manichaeans turned towards the sun and during night towards the moon. If the moon is not visible at night, when they turned towards north. Evident from Faustus of Mileve, Celestial bodies are not the subject of worship themselves, but "ships" carrying the light particles of the world to the supreme god, who can not be seen, since he exists beyond time and space, and also the dwelling places for emanations of the sumpreme deity, such as Jesus the Splendour.Johannes van Oort Augustine and Manichaean Christianity: Selected Papers from the First South African Conference on Augustine of Hippo, University of Pretoria, 24-26 April 2012 BRILL, 01.08.2013 {{ISBN|9789004255067}} p. 75 According to the writings of Augustine of Hippo, ten prayers were performed, the first devoted to the Father of Greatness, and the following to lesser deities, spirits and angels and finally towards the elect, in order to be freed from rebirth and pain and to attain peace in the realm of light.Johannes van Oort Augustine and Manichaean Christianity: Selected Papers from the First South African Conference on Augustine of Hippo, University of Pretoria, 24-26 April 2012 BRILL, 01.08.2013 {{ISBN|9789004255067}} p. 74 Comparable, in the Uighur confession, four prayers are directed to the supreme God (Äzrua), the God of the Sun and the Moon, and fivefold God and the buddhas.Johannes van Oort Augustine and Manichaean Christianity: Selected Papers from the First South African Conference on Augustine of Hippo, University of Pretoria, 24-26 April 2012 BRILL, 01.08.2013 {{ISBN|9789004255067}} p. 75

    Primary sources

    File:Image of Buddha on a Manichaean Pictorial Roll.jpg|thumb|240px|Image of the Buddha as one of the primary prophets on a Manichaean pictorial roll fragment from Chotscho, 10th century.]]Mani wrote either seven or eight books, which contained the teachings of the religion. Only scattered fragments and translations of the originals remain.{{citation needed|date=September 2017}}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,Original Syriac in: Theodorus bar Konai, Liber Scholiorum, II, ed. A. Scher, Corpus Scriptorum Christianorum Orientalium scrip. syri, 1912, pp. 311–8, {{ISBN|978-90-429-0104-9}}; English translation in: A.V.W. Jackson, Researches in Manichaeism, New York, 1932, pp. 222–54. 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 Sasanian emperor, Shapur I. In it, there are mentions of Zoroastrian divinities such as Ahura Mazda, Angra Mainyu, and Āz. Manichaeism is often presented as a Persian religion, mostly due to the vast number of Middle Persian, Parthian, and Sogdian (as well as Turkish) texts discovered by German researchers near Turpan in what is now Xinjiang, China, during the early 1900s. However, from the vantage point of its original Syriac descriptions (as quoted by Theodore Bar Khonai and outlined above), 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 Mandaeism, which also appeared in Babylonia in roughly the third century.{{citation needed|date=September 2017}}The original, but now lost, six sacred books of Manichaeism were composed in Syriac Aramaic, and translated into other languages to help spread the religion. As they spread to the east, the Manichaean writings passed through Middle Persian, Parthian, Sogdian, Tocharian, and ultimately Uyghur and Chinese translations. As they spread to the west, they were translated into Greek, Coptic, and Latin.{{citation needed|date=September 2017}}File:Jinjiang Cao'an 20120229-10.jpg|thumb|Statue of prophet Mani as the "Buddha of Light" in Cao'an Temple in (Jinjiang, Fujian]], "a Manichaean temple in Buddhist disguise",{{Iranica|manicheism-1-general-survey|MANICHEISM i. GENERAL SURVEY}} which is considered "the only extant Manichean temple in China"{{Iranica|chinese-turkestan-vii|CHINESE TURKESTAN: vii. Manicheism in Chinese Turkestan and China}})Henning describes how this translation process evolved and influenced the Manichaeans of Central Asia:

    Originally written in Syriac

    • the Gospel of Mani (Syriac: (wikt:ܐܘܢܓܠܝܘܢ|ܐܘܢܓܠܝܘܢ) {{IPA|/ʔɛwwanÉ¡allijon/}}; "good news, gospel"). Quotations from the first chapter were brought in Arabic by ibn al-Nadim, who lived in Baghdad at a time when there were still Manichaeans living there, in his 938 book, the Fihrist, a catalog of all written books known to him.
    • The Treasure of Life
    • The Treatise (Coptic: (wikt:πραγματεία|πραγματεία))
    • Secrets
    • The Book of Giants: Original fragments were discovered at Qumran (pre-Manichaean) and Turpan.
    • Epistles: Augustine brings quotations, in Latin, from Mani's Fundamental Epistle in some of his anti-Manichaean works.
    • Psalms and prayers. A Coptic Manichaean Psalter, discovered in Egypt in the early 1900s, was edited and published by Charles Allberry from Manichaean manuscripts in the Chester Beatty collection and in the Berlin Academy, 1938–9.

    Originally written in Middle Persian

    • The Shabuhragan, dedicated to Shapur I: Original Middle Persian fragments were discovered at Turpan, quotations were brought in Arabic by al-Biruni.

    Other books

    • The Ardahang, the "Picture Book". In Iranian tradition, this was one of Mani's holy books that became remembered in later Persian history, and was also called Aržang, a Parthian word meaning "Worthy", and was beautified with paintings. Therefore, Iranians gave him the title of "The Painter".
    • The Kephalaia of the Teacher (), "Discourses", found in Coptic translation.
    • On the Origin of His Body, the title of the Cologne Mani-Codex, a Greek translation of an Aramaic book that describes the early life of Mani.

    Non-Manichaean works preserved by the Manichaean Church

    • Portions of the Book of Enoch literature such as the Book of Giants
    • Literature relating to the apostle Thomas (who by tradition went to India, and was also venerated in Syria), such as portions of the Syriac The Acts of Thomas, and the Psalms of Thomas. The Gospel of Thomas was also attributed to Manichaeans by Cyril of Jerusalem, a fourth-century Church Father."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)
    • The legend of Barlaam and Josaphat passed from an Indian story about the Buddha, through a Manichaean version, before it transformed into the story of a Christian Saint in the west.

    Later works

    (File:摩尼教文獻.jpg|thumb|摩尼教文獻 The Chinese Manichaean "Compendium")In later centuries, as Manichaeism passed through eastern Persian-speaking lands and arrived at the Uyghur Khaganate (回鶻帝國), and eventually the Uyghur kingdom of Turpan (destroyed around 1335), Middle Persian and Parthian prayers (āfrīwan or āfurišn) and the Parthian hymn-cycles (the Huwīdagmān and Angad Rōšnan created by Mar Ammo) were added to the Manichaean writings.See, for example, Boyce, Mary The Manichaean hymn-cycles in Parthian (London Oriental Series, Vol. 3). London: Oxford University Press, 1954. A translation of a collection of these produced the Manichaean Chinese Hymnscroll ({{zh|c=摩尼教下部讚|p=Móní-jiào Xiàbù Zàn}}, which Lieu translates as "Hymns for the Lower Section [i.e. the Hearers] of the Manichaean Religion"Lieu, Samuel N. C., Manichaeism in Central Asia and China, 1998, p. 50.). In addition to containing hymns attributed to Mani, it contains prayers attributed to Mani's earliest disciples, including Mār Zaku, Mār Ammo and Mār Sīsin. Another Chinese work is a complete translation of the Sermon of the Light Nous, presented as a discussion between Mani and his disciple Adda."The Traité is, despite its title (Moni jiao cao jing, lit. "fragmentary [Mathews, no. 6689] Manichean scripture"), a long text in an excellent state of preservation, with only a few lines missing at the beginning. It was first fully published with a facsimile by Edouard Chavannes (q.v.) and Paul Pelliot in 1911 and is frequently known as Traité Pelliot. Their transcription (including typographical errors) was reproduced in the Chinese translation of the Buddhist Tripiṭaka (Taishō, no. 2141 B, LIV, pp. 1281a16-1286a29); that text was in turn reproduced with critical notes by Helwig Schmidt-Glintzer (1987b, pp. T. 81–86). A more accurate transcription was published by Chen Yuan in 1923 (pp. 531–44), and a new collation based on a reexamination of the original photographs of the manuscript has now been published by Lin Wu-shu (1987, pp. 217–29), with the photographs", {{iranica|chinese-turkestan-vii|CHINESE TURKESTAN vii. Manicheism in Chinese Turkestan and China}}

    Critical and polemic 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, Buddhist, 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.BOOK,weblink Histoire critique de Manichée et du manichéisme, de Beausobre, Isaac, J. Frederic Bernard, 1734, 1, Amsterdam, FR, Critical history of Manichae and Manichaeism, BOOK,weblink Histoire critique de Manichée et du manichéisme, Beausobre, Isaac de, Formey, S., J. Frederic Bernard, 1739, 2, Amsterdam, FR, Critical history of Manichae and Manichaeism, 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 Theodore Bar Konai.{{citation needed|date=September 2017}}

    Patristic depictions of Mani and Manichæeism

    Eusebius commented as follows:{{quotation|The error of the Manichees, which commenced at this time.|In the mean time, also, that madman Manes, (Mani is of Persian or Semitic origin) as he was called, well agreeing with his name, for his demoniacal heresy, armed himself by the perversion of his reason, and at the instruction of Satan, to the destruction of many. He was a barbarian in his life, both in speech and conduct, but in his nature as one possessed and insane. Accordingly, he attempted to form himself into a Christ, and then also proclaimed himself to be the very paraclete and the Holy Spirit, and with all this was greatly puffed up with his madness. Then, as if he were Christ, he selected twelve disciples, the partners of his new religion, and after patching together false and ungodly doctrines, collected from a thousand heresies long since extinct, he swept them off like a deadly poison, from Persia, upon this part of the world. Hence the impious name of the Manichaeans spreading among many, even to the present day. Such then was the occasion of this knowledge, as it was falsely called, that sprouted up in these times.Eusebius. The Ecclesiastical History of Eusebius Pamphilus, Bishop of Caesarea, Translated from the originals by Christian Frederick Cruse.1939. Ch. XXXI.}}

    Acta Archelai

    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 refuted by Isaac de Beausobre in the 18th 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 that 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 that 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 that 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".Bevan, A. A. (1930). "Manichaeism". Encyclopaedia of Religion and Ethics, Volume VIII. Ed. James Hastings. London.

    View of Judaism in the Acta Archelai

    According to Hegemonius' portrayal of Mani, the evil demiurge who created the world was the Jewish Jehovah. Hegemonius reports that Mani said,}}

    Central Asian and Iranian primary sources

    In the early 1900s, original Manichaean writings started to come to light when German scholars led by Albert Grünwedel, and then by Albert von Le Coq, began excavating at Gaochang, 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 Iranian languages (Middle Persian, Parthian, and Sogdian) and old Uyghur. These writings were taken back to Germany, and were analyzed and published at the Preußische Akademie der Wissenschaften in Berlin, by Le Coq and others, such as Friedrich W. K. Müller and Walter Bruno Henning. 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 the Hebrew alphabet (which could easily be substituted for the 22 Syriac letters).{{citation needed|date=September 2017}}Perhaps the most comprehensive of these publications was Manichaeische Dogmatik aus chinesischen und iranischen Texten (Manichaean Dogma from Chinese and Iranian texts), by Ernst Waldschmidt and Wolfgang Lentz, published in Berlin in 1933.Waldschmidt, E., and Lentz, W., Manichäische Dogmatik aus chinesischen und iranischen Texten (SPAW 1933, No. 13) 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 the Hebrew alphabet. 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.{{citation needed|date=September 2017}}

    Coptic primary sources

    Additionally, in 1930, German researchers in Egypt found a large body of Manichaean works in Coptic. Though these were also damaged, hundreds of complete pages survived and, beginning in 1933, were analyzed and published in Berlin before World War II, by German scholars such as Hans Jakob Polotsky.Hans Jakob Polotsky and Karl Schmidt, Ein Mani-Fund in Ägypten, Original-Schriften des Mani und seiner Schüler. Berlin: Akademie der Wissenschaften 1933. Some of these Coptic Manichaean writings were lost during the war.{{citation needed|date=September 2017}}

    Chinese primary sources

    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, all found at the Mogao Caves among the Dunhuang manuscripts, and all written before the 9th century, are today kept in London, Paris, and Beijing. Some of the scholars involved with their initial discovery and publication were Édouard Chavannes, Paul Pelliot, and Aurel Stein. 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 Taishō Tripiṭaka, 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),Schmidt-Glintzer, Helwig, Chinesische Manichaeica, Wiesbaden, 1987 and China, the Japanese publication remains the standard reference for the Chinese texts.{{citation needed|date=September 2017}}

    Greek life of Mani, Cologne codex

    (File:Kölner Mani-Kodex.jpg|thumb|right|Cologne Mani-Codex)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.ENCYCLOPEDIA,weblink Cologne Mani Codex, Encyclopedia Iranica,

    Figurative use

    The terms "Manichaean" and "Manichaeism" are sometimes used figuratively as a synonym of the more general term "dualist" with respect to a philosophy, outlook or worldview.WEB,weblink Manichaean - definition of Manichaean in English from the Oxford dictionary, The terms are often used to suggest that the world view in question simplistically reduces the world to a struggle between good and evil. For example, Zbigniew Brzezinski used the phrase "Manichaean paranoia" in reference to U.S. President George W. Bush's world view (in The Daily Show with Jon Stewart, March 14, 2007); Brzezinski elaborated that he meant "the notion that he [Bush] is leading the forces of good against the empire of evil". Author and journalist Glenn Greenwald followed up on the theme in describing Bush in his book A Tragic Legacy (2007).NEWS,weblink Wednesday's Book Review: "A Tragic Legacy: How a Good vs. Evil Mentality Destroyed the Bush Presidency", 2017-06-28, Roger Launius's Blog, 2018-11-12, en-US, The term is frequently used by critics to describe the attitudes and foreign policies of the present-day{{when|date=April 2019}} United States and its leaders.WEB,weblink The Revenge Of The Lost Boys, 9 July 2015, WEB,weblink Ode to a philistine: Howard Jacobson's Pussy,, WEB,weblink Paul Nitze, Fred, Kaplan, 21 October 2004, Slate, WEB,weblink Why America Misunderstands the World: National Experience and Roots of Misperception, 29 November 2016, NEWS,weblink The decline of US power?, Nick, Bryant, 10 July 2015,, BBC News, Philosopher Frantz Fanon frequently invoked the concept of Manicheanism in his discussions of violence between colonizers and the colonized.WEB,weblink Frantz Fanon, In the story "The Man Who Shot Snapping Turtles" (published in Memoirs of Hecate County), Edmund Wilson's narrator refers to Asa Stryker's argument as "the Manichaean heresy".WEB,weblink Home,, 2018-06-04, In "My Secret History", author Paul Theroux's protagonist defines the word Manichaean for the protagonist's son. Prior to explaining the word to his son, the protagonist mentions Joseph Conrad's short story The Secret Sharer at least twice in the book, the plot of which also examines the idea of the duality of good and evil. The word in the novel can also be considered a metaphor for the last chapter of the book (Two of Everything [1984]) and possibly the novel itself.BOOK, Paul, Theroux, My Secret History, G. P. Putnam's Sons, New York, 1989, 471,473, 0-399-13424-7,

    See also

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    Books and articles

    CHARLES ALLBERRY>ALLBERRY CHARLES R. C., Manichaean Manuscripts in the Chester Beatty Collection: Vol II, part II: A Manichaean Psalm Book, 1938, W. Kohlammer, Stuttgart,
    • BOOK, Beatty, Alfred Chester, Charles Allberry, A Manichean Psalm-Book, Part II, 1938, Stuttgart,
    • BOOK, Beausobre, de, Isaac, Isaac de Beausobre, Histoire critique de Manichée et du Manichéisme, 1734–1739, Amsterdam, 978-0-8240-3552-5, Garland Pub.,
    • BOOK, BeDuhn, Jason David, The Manichaean Body: In Discipline and Ritual, 978-0-8018-7107-8, 2002, Johns Hopkins University Press, Baltimore,
    • BOOK, Cross, F. L., E. A. Livingstone, The Oxford Dictionary of the Christian Church, 1974, London: Oxford UP, 978-0-19-211545-4, Oxford University Press, registration,weblink
    • CONFERENCE, Favre, Francois, 2005-05-05, Mani, the Gift of Light, Renova symposium, Bilthoven, The Netherlands,
    • BOOK, Foltz, Richard, Richard Foltz, Religions of the Silk Road, Palgrave Macmillan, New York, 978-0-230-62125-1, 2010,
    • BOOK, Richard, Foltz, Richard Foltz, Religions of Iran: From Prehistory to the Present, Oneworld publications, London, 2013, 978-1-78074-308-0,
    • BOOK, Gardner, Iain, Samuel N. C. Lieu, Manichaean Texts from the Roman Empire, 978-0-521-56822-7, 2004, Cambridge Univ. Press, Cambridge,
    • BOOK, Giversen, Soren, The Manichaean Coptic Papyri in The Chester Beatty Library Vol. III: Psalm Book part I., Facsimile, 1988, Patrick Crammer, Geneva, (Cahiers D'Orientalism XVI) 1988a
    • BOOK, Giversen, Soren, The Manichaean Coptic Papyri in The Chester Beatty Library Vol. IV: Psalm Book part II., Facsimile, 1988, Patrick Crammer, Geneva, (Cahiers D'Orientalism XVI) 1988b.
    • Grousset, Rene (1939), tr. Walford, Naomi (1970), The Empire of the Steppes: A History of Central Asia, New Brunswick, N.J.: Rutgers.{{ISBN|978-0-8135-1304-1}}.
    • BOOK, Gulácsi, Zsuzsanna, Zsuzsanna Gulácsi, Manichaean art in Berlin Collections, 2001, Turnhout, (Original Manichaean manuscripts found since 1902 in China, Egypt, Turkestan to be seen in the Museum of Indian Art in Berlin.)
    • Heinrichs, Albert; Ludwig Koenen, Ein griechischer Mani-Kodex, 1970 (ed.) Der Kölner Mani-Codex ( P. Colon. Inv. nr. 4780), 1975–1982.
    • La Vaissière, Etienne de, "Mani en Chine au VIe siècle", Journal Asiatique, 293–1, 2005, p. 357–378.
    • BOOK, Legge, Francis, Forerunners and Rivals of Christianity, From 330 B.C. to 330 A.D., 1914, reprinted in two volumes bound as one, 1964, University Books, New York, LC Catalog 64-24125,
    • BOOK, Lieu, Samuel, Manichaeism in the Later Roman Empire and Medieval China, 1992, J. C. B. Mohr, Tübingen, 978-0-7190-1088-0,
    • Mani (216–276/7) and his 'biography': the Codex Manichaicus Coloniensis (CMC):
    • BOOK, Melchert, Norman, The Great Conversation: A Historical Introduction to Philosophy, McGraw Hill, 2002, 978-0-19-517510-3,
    • BOOK, Runciman, Steven, Steven Runciman, The Medieval Manichee: a study of the Christian dualist heresy, Cambridge University Press, 1982, 1947, 978-0-521-28926-9,
    • BOOK, Welburn, Andrew, Mani, the Angel and the Column of Glory, 978-0-86315-274-0, 1998, Floris, Edinburgh,
    • BOOK, Widengren, Geo, Mani and Manichaeism, 1965, Weidenfeld & Nicolson, London,
    • JOURNAL, Wurst, Gregor, July 2001, Die Bema-Psalmen, Journal of Near Eastern Studies, 60, 3, 203–204, 10.1086/468925,

    External links

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    Outside articles

    Manichaean sources in English translation

    Secondary Manichaean sources in English translation

    • s:Nicene and Post-Nicene Fath
    • weblink" title="">Acta Archelai

    Manichaean sources in their original languages

    Secondary Manichaean sources in their original languages

    • weblink" title="">Augustine's Contra Epistolam Manichaei (Latin)
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