Manichaeism History PDF

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BackHome Back In RussianSources Roots Writing ReligionGenetics Geography Archeology CoinsTengri, Khuday, Deos and God Crescent and Star in Islam and Türkic world Tengrianism Manichaeism Judaism IslamChristianity Buddhism NestorianismAlan Dateline Avar Dateline Besenyo Dateline Bulgar Dateline Huns DatelineKarluk Dateline Kimak Dateline Kipchak Dateline Kyrgyz Dateline Sabir Dateline Manichaeism General - History- Legacy Links http://www.soas.ac.uk/departments/departmentinfo.cfm?navid=324 http://essenes.crosswinds.net/manichaeism.html Foreword The first information about the religious beliefs of the Türkic people tells about their belief in Tengri, called Tengrianism as a religious system. Tengrianism of the antique time had an enormous exposure associated with the giant territory controlled by the Hunnish Kaganate of the 204 B.C - 216 A.D period, and its successor Kaganates. During that early period, the Türkic conquerors also assembled multi-ethnic Parthian, Kushan, Indo-Sakian Empires and mutually enriched the religious believes of the populations. The general religious policy of the Türkic rulers of the pre-Islam time was a respect and tolerance of all religious beliefs. As the Türkic tribes mixed with other populations, they learned and in many cases adopted in a syncretic form the other religions such as Zoroastrianism, Buddhism, Brahmanism, and Hinduism. Thereafter, many Türks
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adopted Mazdaist, Manichean and Nestorian Christianity depending upon the prevailing influences or the prevailing religion of the areas to which they migrated. Tribes in Persia adopted various forms of Zoroastrianism. The Khazar Kaganate adopted Judaism and accepted Islam under a duress of the war. Missionaries and armies from different religions sped up the process by actively endeavoring to convert the nomadic Türks, at the same time transforming many of them into more sedentary peoples. The Türks who converted often succeeded in creating a synthesis between their new beliefs and the beliefs of their former creeds. This entire process of religious aggregation was repeated when Muslim Arab invaders conquered Central Asia. Thus, the faith and theology of the Türkic Muslims is based on an aggregate blend of religious traditions. The result for the modern Türks is the existence of many diverse sects of all creeds, including Sunni and Shia Islam with the Alevi, Hallaji, Babi, and Arabi traditions, and Christianity in all its colors and blends, and the Tengrianism surviving against all odds. The Türkic history cant be relayed without a proper light on its religions. Each period and each people has a unique and glorious religious side of the story. TÜRKIC About the Türkic influences evidence the first references about Mani and the Scythian teacher, the Sakian Arsacide pedigree on the mother side, and in the Manichaeism clearly transpiring Tengrianism as either a direct contributor or conducted via its syncretic incorporation in the substrate Buddhism and Mandaean doctrines. The fabric of the Parthian society included the indigenous Uralo-Altaic Sumerian and Elamite populations, and Uralo-Altaic Türkic steppe population present in the times preceding the enthronement of the Türkic Saka intruders. With the influx of Sakas during the Parthian rule, the Türkic cosmological concepts left its imprint on all religious developments of the time. The Tengrian cosmology has close parallels in the Manichaeism. UIGUR KAGANATE After the fall of the Kok Türk Empire in Central Asia, the Uigurs established their first state in 744, with the city Karabalgasun, on the banks of the Orkhun River, as its capital. In 795, the rule of the Uigur Kaganate passed to another Uigur clan. Under the new ruling dynasty the Uigurs became more and more steeped in Manichaean religion, which softened them and planted seeds of advanced culture which characterized the Uigurs of the later ages. The most important ruler of this clan was Kutluk Bilge Khan. With Kutluk Bilge Khan's death in 805, war broke with the powerful Kirgiz Kaganate to the north, while at home rebellions broke out. In 840, the Kirgizes, invited by a rebel chief, attacked the tottering state, killed the khan, and took the capital. After the fall of the Uigur Kaganate, some Manichaean Uigurs emigrated to
the west banks of the Yellow River in Kansu, a second group emigrated via Yetti Su to the southern part of Khan Tengri (Tian Shan in Chinese) in Eastern Turkestan, the third and the largest group of Uigurs emigrated to the northern part of Khan Tengri where their ancestors were still living. The Manichaean Uigurs who emigrated to the west banks of the Yellow river in Kansu established a kingdom in 850 known as the Kan-Chou Uigur Kingdom, later absorbed in 1228 by the Tankut state Western Hsia. These Uigurs still live in the Kansu area under the name Sarik Uigurs or Yellow Uigurs, preserving their old Uigur tongue. The Manichaean Uigurs who emigrated to the northern part of Khan Tengri in Eastern Turkestan established the second Uigur Kingdom in 846 known as Karakhoja Uigur Kingdom near the present day city of Turfan. The Manichaean Uigurs who settled in the southern part of Khan Tengri, established the Karakhanid Kingdom in 840 AD with the support of other Türks, the Karluks, Turgishes and Basmils, with Kashgar as their capital. In 934, during the rule of Satuk Bughra Khan, the Karakhanids embraced Islam. Thus, in the territory of Eastern Turkestan were two Uigur kingdoms: the Moslem Karakhanids, and Buddhist Karakhoja Uigurs. The Manichaean literature from Eastern Turkestan, Kansu and Fujian, and the Manichaean archeological monuments, are a major source on the Manichaeism. HISTORY IN THE EAST Notwithstanding the bitterest persecution by the Sassanides in Persia as well as by the emperors at Rome, Manichaeism spread very rapidly. Its greatest success was achieved in countries to the east of Persia. In 1000 A.D. the Arab historian Al-Beruni wrote: "The majority of the Eastern Turks, the inhabitants of China and Tibet, and a number in India belong to the religion of Mani". The recent finds of Manichaean literature and painting at Turfan corroborate this statement. Within a generation after Mani's death his followers settled on the Malabar Coast and gave the name to Minigrama, i.e. "Settlement of Mani". The Chinese inscriptions of Kara Belgassum, once thought to refer to the Nestorians, doubtless have reference to the existence of Manichaeism. The great Turkish tribe of the Tuguzguz in 930 threatened reprisals on Mohammedans in their power if the Manichaeans in Samarcand were molested by the Prince of Chorasan, in whose dominion they were very numerous. Detailed information on the extreme Eastern Manichaeans is still lacking. In Persia and Babylonia proper, Manichaeism seems never to have been the predominant religion, but the Manichaeans enjoyed there a large prosperity and toleration under Islamic rule. Some caliphs were actually favorable to Manichaeism, and it had a number of secret sympathizers throughout Islam. Though not numerous in the capital, Bagdad, they were scattered in the villages and hamlets of the Irak. Their prosperity and intimacy of social intercourse with the
non-Manichaeans aroused an indignation of the Puritan party amongst the Mani's followers, and this led to the formation of the heresy of Miklas, a Persian ascetic in the eighth century. As Manichaeism adopted three Christian apocrypha, the Gospel of Thomas, the Teaching of Addas, and the Shepherd of Hermas, the legend was soon formed that Thomas, Addas, and Hermas were the first great apostles of Mani's system. Addas is supposed to have spread it in the Orient (ta tes anatoles), Thomas in Syria, and Hermas in Egypt. Manichaeism was certainly known in Judea before Mani's death, it was brought to Eleutheropolis by Akouas in 274 (Epiph., "Haer.", LXVI, I). St. Ephrem (378) complained that no country was more infected with Manichaeism than Mesopotamia in his day, and Manichaeism maintained its ground in Edessa even in A.D. 450. The fact that it was combated by Eusebius of Emesus, George and Appolinaris of Laodicea, Diodorus of Tarsus, John (Chrysostom) of Antioch, Epiphanius of Salamis, and Titus of Bostra shows how early and ubiquitous was the danger of Manichaeism in Western Asia. About 404 A.D., Julia, a lady of Antioch, tried without success by her riches and culture to convert the city of Gaza to Manichaeism. In Jerusalem St. Cyril had many converted Manichaeans amongst his catechumens and refuted their errors at length. St. Nilus knew of secret Manichaeans in Sinai before A.D. 430. In no country did Manichaeism enter more insidiously into the Christian life than in Egypt. One of the governors of Alexandria under Constantine was a Manichaean, who treated the Catholic bishops with unheard-of severity of their own medicine. St. Athanasius says of Anthony the Hermit (330) that he forbade all intercourse with "Manichaeans and other heretics". In the Eastern Roman Empire it came to the zenith of its power at about 375-400 A.D., but then rapidly declined. But in the middle of the sixth century it once more rose into the prominence. The Emperor Justinian himself disputed with them, Photinus the Manichaean publicly disputed with Paul the Persian. Manichaeism obtained adherents among the highest classes of society. Barsymes the Nestorian prefect of Theodora, was an avowed Manichaean. But this recrudescence of Manichaeism was soon ruthlessly suppressed. Soon, however, whether under the name of Paulicians, or Bogomiles, it again invaded the Byzantine Empire, after having lain hidden for a time in Islamic territory. Imperial edicts were issued against Manichaeism: Diocletian (Alexandria, 31 March, 296) commands the Proconsul of Africa to persecute them, he speaks of them as a sordid and impure sect that recently came from Persia, which he is determined to destroy root and branch (stirpitus amputari). Its leaders and propagators must be burnt, together with their books, the rank and file beheaded, people of note condemned to the mines, and their goods confiscated. This edict remained
at least nominally in force under Constantine, and Constantius. Under Julian the Apostate, Manichaeism seems to have been tolerated. Valentinian I and Gratian, though tolerant of other sects, made exception of the Manichaeans. Theodosius I, by an edict of 381, declared Manichaeans to be without civil rights and incapable of testamentary disposition. In the following year he condemned them to death under the name of Encratites, Saccophores, and Hydroparastates. Valentinian II confiscated their goods, annulled their wills, and sent them into exile. Honorius in 405 renewed the edicts of his predecessors, and fined all governors of cities or provinces who were remiss in carrying out his orders, he invalidated all their contracts, declared them outlaws and public criminals. In 445 Valentinian III renewed the edicts of his predecessors, Anastasius condemned all Manichaeans to death, Justin and Justinian decreed the death penalty, not only against Manichaeans who remained obstinate in their heresy, but even against converts from Manichaeism who remained in touch with their former co-religionists, or who did not at once denounce them to the magistrates. Heavy penalties were likewise decreed against all State officials who did not denounce their colleagues, if infected with Manichaeism, and against all those who retained Manichaean books. It was a war of extermination and it was successful, within the confines of the Byzantine Empire. HISTORY IN THE WEST In the West the notable home of Manichaeism was in Proconsular Africa, where it had a second apostle inferior only to Mani, a further incarnation of the Paraclete, Adimantus. Before 296 Julian the Proconsul wrote to the emperor that the Manichaeans troubled the peace of the population and caused injury to the towns. After the edict of Diocletian we hear no more of it until the days of St. Augustine. Its most notorious champion was Faustus of Mileve. Born at Mileve of poor parents, he had gone to Rome, and being converted to Manichaeism, he began to study rhetoric somewhat late in life. He was not a man of profound erudition, but he was a suave and smart speaker. His fame in Manichaean circles was very great. He was a Manichaean episcopus and boasted of having left his wife and children and all he had for his religion. He arrived at Carthage in 383, and was arrested, but the Christians obtained the commutation of his sentence to banishment and even that was not carried out. About 400 A.D. he wrote a work in favor of Manichaeism, or rather against Christianity, in which he used the New Testament to the support of Manichaeism. St. Augustine answered him in thirty-three books embodying verbally much of his teaching. On 28 and 29 August 392, St. Augustine had refuted a certain Fortunatus in public discussion held in the Baths of Sossius. Fortunatus acknowledged defeat and disappeared from the town. On 7 Dec., 404, St. Augustine held a dispute with Felix, a Manichaean priest. He convinced him
of the error of his ways and he made him say: Anathema to Mani. St. Augustine knew how to use the Christian severity to extirpate the heresy. Victorinus, a deacon had become an auditor and propagandist of the Manichaeans. He was discovered, upon which he apparently repented and asked for reconciliation, but St. Augustine punished him and banished him from the town, warning all people against him. He would not hear of his repentance unless he denounced all the Manichaeans he knew in the province. St. Augustine did not write against Manichaeism during the last twenty five years of his life, hence it is thought that the sect decreased in importance during that time. Yet in 420, Ursus, the imperial prefect, arrested some Manichaeans in Carthage and made them recant. When the Arian Vandals conquered Africa the Manichaeans thought of gaining the Arian clergy by secretly entering their ranks, but Huneric (477-484), King of the Vandals, realizing the danger, burnt many of them and transported the others. Yet at the end of the sixth century Gregory the Great looked upon Africa as the hotbed of Manichaeism. The same warning was repeated by Gregory II (701), and Nicholas II (1061). The spread of Manichaeism in Spain and Gaul is obscure because of the uncertainty concerning the real teaching of Priscillian. It is well known how St. Augustine (383) found a home at Rome in the Manichaean community, which must have been considerable. According to the "Liber Pontificalis" Pope Miltiades (311-314) had already discovered adherents to the sect in the city. Valentinian's edict (372), addressed to the city prefect, was clearly launched mainly against Roman Manichaeans. The so called "Ambrosiaster" combated Manichaeism in a great many of his writings (370-380). In the years 384-388 a special sect of Manichaeans arose in Rome called Martari, or Mat-squatters, who, supported by a rich man called Constantius, tried to start a sort of monastic life for the Elect in contravention of Mani's command that the Elect should wander about the world preaching the Manichaean Gospel. The new sect found the bitterest opposition amongst their co-religionists. In Rome they seem to have made extraordinary endeavors to conceal themselves by almost complete conformity with Christian customs. From the middle of the sixth century onward the overt Manichaeism died out in the West. Though a number of secret societies and dualistic sects have existed here and there in secret, there was no direct and conscious connection with the Prophet of Babylon and his doctrine. Yet when the Paulicians and Bogomili from Bulgaria came in contact with the West in the eleventh century, and the eastern missionaries driven out by the Byzantine emperors taught dualist doctrines in the North of Italy and the South of France they found the leaven of Manichaeism still so deeply pervading the minds of the many that they could make it ferment and rise into the formidable Catharist movement, which the State Church proclaimed heresies.
Source J.P. ARENDZEN, From the Catholic Encyclopedia, copyright 1913 by the Encyclopedia Press, Inc. Source J.P. ARENDZEN, From the Catholic Encyclopedia, copyright 1913 by the Encyclopedia Press, Inc.

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