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238 - Manichean

Manichaism / Manichaeism is Gnosticism, with its Christian elements reduced to a minimum, and the Zoroastrian,old Babylonian, and other Oriental elements raised to the maximum. Manichaeism is Oriental dualism under Christian names, the Christian names employed retaining scarcely a trace of their proper meaning.

Christianity had been introduced into Persia at an early date and was either of a Gnostic character when first introduced, or soon became such from contact with the State religion. By the middle of the third century Christians were numerous in Persia, and had made considerable impression upon the dominant Zoroastrianism. After a period of decline Zoroastrianism, in its original strongly dualistic form, was restored by the Sassanides about the middle of the second century.

Mani, a Mesopotamian, who had been brought up in connection with a sect of old Babylonian origin, having been brought into contact with Christianity, conceived the idea (probably about 238) of blending Oriental dualism and Christianity into a harmonious whole. Supposing that Christianity had been corrupted by the preponderance of Jewish elements, he set to work, in Gnostic fashion, to eliminate all Judaizing elements, and to substitute therefor Zoroastrianism. He regarded himself, at the same time, as an apostle of Jesus Christ, and as the promised Paraclete. Mani was skilled in various sciences and arts-mathematics, astronomy, painting-and had an ardent, profound mind. He seems also to have had a highly attractive personality. He was thus enabled to spread his views with great rapidity. Driven from Persia, he is said to have traveled in India and China. Here he doubtless came in contact with Buddhism, from which he may have derived new elements for his theosophical system. Returning to Persia, he was greatly honored by the new king, but was ordered to be crucified by his successor (about 277).

The most fundamental thing in Manichaeism is its absolute dualism. The "kingdom of light "and the "kingdom of darkness," with their rulers, stand eternally opposed to each other. The victory is not doubtful, but belongs to the "kingdom of light." Inside of this dualism exists a sort of pantheism, i.e., each element of the dualism is conceived of as a unity evolving itself into multiformity. From the ruler of the "kingdom of light" emanates the "mother of life." "The mother of life" generates the "primitive man," with a view to opposing him to the powers of darkness. "Primitive man" is worsted in the conflict, and appeals to the ruler of the "kingdom of light" for aid. "Primitive man" is raised again, but the "kingdom of darkness" has swallowed part of his armor, i.e., part of his light. This stolen light formed the mundane souL now mixed up with matter. The object of the creation of the world was to liberate the light thus mixed up with matter.

The "primitive man," who was withdrawn from the "kingdom of darkness," was placed in the sun as its principle of heat and light. This was identified with the Logos, or Son of God. All growth, whether of plants or of animals, is an effort of the fettered powers of light to escape from the powers of darkness, prompted by the heat and light of the Sun, or the Son of God. The ruler of the kingdom of darkness, seeing that the powers of light which he held were thus about to be liberated, resolved to create a being in whom these powers might be charm-bound. Man is formed from the longing of the powers of darkness for a form like that of the Sun-Spirit. The object was to concentrate all the powers of light into a single being that should be able to attract and retain the heavenly light.

Man, thus created, consisted of two opposite principles-a soul like the kingdom of light, and a body like the kingdom of darkness. The higher nature was tempted by the lower, and the soul that would have ascended to the kingdom of light was divided by propagation. The object of the historical appearance of Christ in the world (his bodily manifestation was only an appearance-Docetism) was to aid the good principle in man to overcome the evil, and by this means to liberate the elements of light from their bondage.

The Manichaeans were divided into two classes, the elect or perfect and the auditors. The former alone were admitted to the secret rites - baptism, communion, etc., - which are supposed to have been celebrated with great pomp, in much the same way as they were celebrated by the Catholics a little later. The "elect" were a sacerdotal class, forming a sort of connecting link between the "auditors" and the "kingdom of light." The "elect" practised a Buddhist asceticism, possessing no property, abstaining from marriage, from wine, from animal food, were extremely careful not to destroy animal or vegetable life (on account of the elements of light they contained), and occupied themselves with contemplation and devotion.

The "auditors," who always constituted the bulk of the Manichaeans, were allowed more freedom, and were supposed to participate in the holiness of the "elect," in consideration of bestowing upon them the necessaries of life. The Manichaeans rejected the Old Testament, and treated the New Testament in the most arbitrary way, rejecting whatever seemed unfavorable to their views, and maintaining that even the apostles did not fully understand Christ.

Absurd and unchristian as this system may seem, it claimed to be the only true Christianity, and by its lofty pretensions and the personal power of many of its advocates drew much of the intellect of the age into its ranks. In connection with other influences, it stimulated : a. The ascetical spirit, with degradation of marriage, the exaltation of virginity, the regarding of the sexual instinct as absolutely evil and to be overcome by all possible means, b. The introduction of pompous ceremonial into the church, c. The systematizing of Christian doctrine, d. Sacerdotalism, or the belief that ministers of religion are intermediaries between God and man, possessing, by virtue of their office, extraordinary power with God. e. As the result of this sacerdotalism, the doctrine of indulgences (though in its development other influences can be distinguished) was introduced into the church.

During the fourth and fifth centuries Manichaeism gained great popularity in Italy and North Africa. In the West it came into more vital relations with Christianity, and for a time was a most dangerous rival of orthodoxy. Augustine, the greatest of the Latin Fathers, was for many years connected with the Manichaeans and his modes of thought were greatly affected by this experience.

The Literature of the ancient Manichaeism, once of considerable extent, and including works as well of science as of religion, is now, at least in its original form, wholly lost to us. The pitiless, if necessary, advice of St. Augustine,^to burn the whole of that heretical library, which numbered in Africa alone [St. Aug. contra Fauslum, Ixiii. 141, " tara multi, tara grandes, tarn pretiosi codices," has been but too faithfully obeyed. It is only therefore from the fragments selected for confutation by its orthodox opponents, and embedded in the writings of those opponents, that any idea can be gained of the temper and extent of Manichsean culture.