LITMIR.BIZ

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The Σῶμα has thereby become ἔμψυχον and ζῶον. Thus the Monas has unfolded itself into a Dyas, as the first link of a long chain of contrasted pairs or Syzygies, in the first series of which the large and male stands opposite the small and female, heaven and earth, day and night, etc. The last Syzygy of this series is Adam as the true male, and Eve as the false female prophet. In the second series that relation had come to be just reversed, Cain and Abel, Ishmael and Isaac, etc. In the protoplasts this opposition of truth and falsehood, of good and evil, was still a physical and necessary one; but in their descendants, because both elements of their parents are mixed up in them, it becomes an ethical one, conditioning and requiring freedom of self-determination. Meanwhile Satan tempted men to error and sin; but the true prophet (ὁ ἀληθὴς προφήτης) in whom the divine Πνεῦμα dwelt as ἔμφυτον and ἀένναον, always leads them back again into the true way of Gnosis and the fulfilment of the law. In Adam, the original prophet, who had taught whole and full truth, he had at first appeared, returning again after every new obscuration and disfigurement of his doctrine under varying names and forms, but always anew proclaiming the same truth. His special manifestations were in Enoch, Noah, Abraham, Isaac, Jacob, Moses, and finally, in Christ. Alongside of them all, however, stand false prophets inspired by the spirit of lies, to whom even John the Baptist belongs, and in the Old Testament many of their doctrines and prophecies have slipped in along with the true prophecy. The transition from the original pantheistic to the subsequent theistic standpoint, in which God is represented as personal creator of the world, lawgiver, and governor, seems to have been introduced by means of the primitive partition of the divine being into Πνεῦμα and Σῶμα. In vain, however, do we seek an explanation of the contradiction that, on the one hand, the end of the development of the world is represented as the separation of the evil from the good for the eternal punishment of the former, but on the other hand, as a return, through the purification of the one and the destruction of the other, of all into the divine being, the ἀνάπαυσις. Equally irreconcilable is the assertion of the unconditional necessity of Christian baptism with the assertion of the equality of all stages of revelation.

      § 29. Manichæism.

      Manichæism makes its appearance in Persia about the middle of the third century, independently of the Gentile-Christian Gnosticism of the Roman empire, which was more or less under the influence of the Greek philosophy of the second century, but bearing undoubted connection with Mandæism (§ 25, 1), and Elkesaism (§ 28, 2). In principle and tendency, it was at various points, as e.g. in its theory of emanation, its doceticism, etc., connected with Gnosticism, but was distinguished therefrom pre-eminently by using Christian soteriological ideas and modes of thought as a mere varnish for oriental pagan or Babylonian-Chaldaic theosophy, putting this in place of Platonic or Stoical notions which are quite foreign to it, basing the system on Persian dualism and impregnating it with elements from Buddhist ethics. Another point in which it is distinguished from Gnosticism is that it does not present itself as an esoteric form of religion meant only for the few specially gifted spirits, but distinctly endeavours to build up a community of its own with a regularly articulated constitution and a well organized ritual.

      § 29.1. The Founder.—What the Greek and Latin Fathers (Titus of Bostra, Epiphanius, Augustine, etc.) say about the person and history of the founder of this sect is derived mainly from an account of a disputation which a bishop Archelaus of Cascar in Mesopotamia is said to have held with Manes or Manichæus. This document is written in Syriac and dates about A.D. 320, but it is simply a polemical work under the guise of a debate between men with historical names. These “Acts” have come down to us in a very corrupt Latin version, and contain, especially in their historical allusions, much that is incredible and legendary, while in their representation of the doctrine of Manes they are much more deserving of confidence. According to them the origin of Manichæism is to be attributed to a far travelled Saracen craftsman, named Scythianus, who lived in the age of the Apostles. His disciple, Terebinthus, who subsequently in Babylon took the name Buddas, and affirmed that he had been born of a virgin, wrote at the master’s dictation four books, Mysteria, Capitula, Evangelium, Thesaurus, which after his death came into the possession of a freed slave, Cubricus or Corbicus. This man made the wisdom taught therein his own, developed it more fully, appeared in Persia as the founder of a new religion, and called himself Manes. He was even received at court, but his failure to heal a prince was used by the jealous magicians to secure his overthrow. He escaped, however, from prison, and found a safe hiding place in Arabion, an old castle in Mesopotamia. Meanwhile he had got access to the sacred writings of the Christians and borrowed much from them for the further development of his system. He now gave himself out as the Paraclete promised by Christ, and by means of letters and messengers developed a great activity in the dissemination of his views, especially among Christians. This led to the disputation of Archelaus above referred to, in which Manes suffered utter defeat. He was soon thereafter seized by order of the Persian king, flayed alive, and his stuffed skin publicly exhibited as a warning.

      The reports in Persian documents of the ninth and tenth centuries though later seem much more credible, and the dates derivable from Manes’ own writings and those of his disciples quoted in Arabic documents of the tenth and eleventh centuries, are quite worthy of acceptance.50 According to them Fatak the father of Manes, called Πατέκιος in a Greek oath formula still extant, was descended from a noble Persian family in Hamadan or Ecbatana, married a princess of the Parthian Asarcidae, not long before this, in A.D. 226, driven out by the Persian Sassanidæ, and settled down with her at Ctesiphon, the Parthian capital. Here he met with the Mogtasilah, Mandeans or Elkesaites (§ 28, 2), then removed to Southern Chaldea, and trained his son, born in A.D. 216, with great care in this faith. But even in his twelfth year Manes received a divine revelation, which ordained him to be the founder of a new religion, and in his twenty-fourth year he was commissioned to preach this religion publicly. On his first appearance in Persia, on the coronation day of king Sapor I., in A.D. 242, he met with so little support that he found it necessary to keep away from the Persian empire for several decades, which he spent in foreign lands developing his system and successfully prosecuting missionary work. It was only about the end of Sapor’s reign († A.D. 272) that he ventured again to return. He won over to his views the king’s brother Peroz and through him found favour temporarily with Sapor, which, however, soon again turned into dislike. Sapor’s successor, Hormuz or Hormisdas I., seemed inclined to be tolerant toward him. For this very reason Bahram or Baranes I. showed himself all the more hostile, and had him crucified in A.D. 276, his body flayed, and the skin stuffed with straw thrown out at the gate of the city.

      The two accounts may, according to Kessler, be brought into harmony thus. The name Scythianus was given to Fatak as coming from Parthia or Scythia. Terebinthus, a corruption of the Aramaic tarbitha, sapling, was given originally as Nomen appell. to the son of Fatak, and was afterwards misunderstood and regarded as Nomen propr. of an additional member of the family, intermediate between Fatak and Manes. In the Latin Cubricus, however, we meet with a scornful rendering of his original name, which he, on his entering independently on his work, exchanged for the name Manes.51 The name Buddas seems to indicate some sort of connection with Buddhism. We also meet with the four Terebinthus books among the seven chief works of Manes catalogued in the Fihrist. According to a Persian document the Evangelium bore the title Ertenki Mani, was composed by Manes in a cave in Turkestan, in which he stayed for a long time during his banishment, and was adorned with beautiful illustrations, and passed for a book sent down to him direct from heaven.

      § 29.2. The System.—The different sets of documents give very different accounts of the religious system of Manichæism. This is not occasioned so much by erroneous tradition or misconception as by the varying stages through which the doctrine of Manes passed. In Western and Christian lands it took on a richer Christian colouring than in Eastern and pagan countries. In all its forms, however, we meet with a groundwork of magical dualism. As in Parseeism, Ahriman and his Devas stand opposed to Ormuzd and his Ameshaspentas and Izeds, so also here from all eternity a luminous ether surrounding the realm of light, the Terra lucida, of the good God, with his twelve æons and countless beings of light, stands opposed to the realm of darkness, the

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