Читать книгу Church History (Vol.1-3) - J. H. Kurtz - Страница 33

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 Terra pestifera, with Satan and his demons. Each of the two kingdoms consists of five elements: the former of bright light, quickening fire, clear water, hot air, soft wind; the latter of lurid flame, scorching fire, grimy slime, dark clouds, raging tempest. In the one, perfect concord, goodness, happiness, and splendour prevail; in the other, wild, chaotic and destructive waves dash confusedly about. Clothing himself in a borrowed ray of light, Satan prepared himself for a robber campaign in the realm of light. In order to keep him off the Father of Lights caused to emanate from him the “Mother of Life,” and placed her as a watcher on the borders of his realm. She brought forth the first man (ὁ πρῶτος ἄνθρωπος), who armed with the five pure elements engaged in battle with the demons. When he sank before their furious onslaught, God sent a newly emanated æon for his deliverance, the “living spirit” (ζῶον πνεῦμα), who freed him and vanquished the demons. But a portion of the ethereal substance of the first man, his armour of light, had been already devoured by the demoniac Hyle, and as the Jesus patibilis, υἱὸς ἀνθρώπου ἐμπαθής, remains imprisoned in it. Out of the elements of light which he saved the living Spirit now forms the Sun and Moon, and settles there the first man as Jesus impatibilis, υἱὸς ἀνθρώπου ἀπαθής, while out of the Hyle impregnated with elements of light he constructs the present earthly world, in order gradually to deliver the fragments of light bound up in it, the Jesus patibilis or the soul of the world, and to fit them for restoration to their eternal home. The first man dwelling in the sun and the Holy Spirit enthroned in the luminous ether have to further and direct this process of purification. The sun and moon are the two light-ships, lucidæ naves, which the light particles wrenched out of the world further increase. The zodiac with its twelve signs operates in this direction like a revolving wheel with twelve buckets, while the smaller ship, as new moon, receives them, and as full moon empties them again into the sun, which introduces them into the realm of light. In order to check this process of purification Satan, out of the Hyle and the imprisoned particles of light, of which he still had possession, made Adam and Eve after his own image and that of the first man, and incited them to fleshly lusts and carnal intercourse, so that the light of their soul became dim and weak, and more and more the body became its gloomy prison. His demons, moreover, were continually busying themselves in fastening the chains of darkness more tightly about their descendants by means of the false religions of Judaism and paganism. Therefore at last the Jesus impatibilis, clothed with the appearance of a body, descended from the sun to the earth, to instruct men about their souls and the means and end of their redemption. The sufferings and death inflicted upon him by the Prince of Darkness were only in appearance. The death of the cross and the resurrection were only sensible representations of the overthrow and final victory of the Jesus patibilis. As in the macrocosm of the earthly world there is set forth the emancipation of this suffering Christ from the bonds of hylic matter, so also in the microcosm represented in each individual man, we have the dominion of the spirit over the flesh, the redemption of the soul of light from the prison of the body, and its return to the realm of light, conceived of as the end and aim of all endeavour. The method for attaining this consists in the greatest possible abstinence from all connection and intercourse with the world of sense; the Signaculum oris in particular demands absolute abstinence from all animal food and restriction in the use even of vegetable food, for in the slaughtering of the animal all elements of light are with the life withdrawn from its flesh, and only hylic elements remain, whereas in vegetable fare the substances of light there present contribute to the strengthening of the light in the man’s own soul. Wine and all intoxicating drinks as “Satan’s gall” are strictly forbidden, as well as animal food. The Signaculum manuum prohibits all injuring of animal or plant life, all avoidable contact with or work upon matter, because the material is thereby strengthened. The Signaculum sinus forbids all sensual pleasure and carnal intercourse. The souls of those men who have perfectly satisfied the threefold injunction, return at death immediately into the blessed home of light. Those who only partially observe them must, by transmigration of the soul into other bodies, of animals, plants or men, in proportion to the degree of purification attained unto, that is, by metempsychosis, have the purifying process carried to perfection. But all who have not entered upon the way of sanctification, are finally delivered over unreservedly to Satan and hell. The Apostles greatly misunderstood and falsified this doctrine of Christ; but in the person of Manes the promised Paraclete appeared, who taught it again in its original purity. For the most part Manes accepted the Pauline epistles in which the doctrines of the groaning creation and the opposition of flesh and spirit must have been peculiarly acceptable to him; all the more decidedly did he reject the Acts of the Apostles, and vigorously did he oppose the account which it gave of the outpouring of the Holy Spirit as in conflict with his doctrine of the Paraclete. According to the Fihrist, Manes distinguished from the Jesus impatibilis who as true redeemer descended to earth in the appearance of a body, the historical Jesus as prophet of the Devil, and the false Messiah who for the punishment of his wickedness suffered actual death on the cross instead of the true Jesus. The Old Testament he wholly rejected. The god of the Jews was with him the Prince of Darkness; the prophets with Moses at their head were the messengers of the Devil. As his own true precursors—the precursors of the Paraclete—he named Adam, Seth, Noah, Abraham, Buddha, and Zoroaster.

§ 29.3. Constitution, Worship, and Missionarizing.—Manes was still regarded after his death as the invisibly present head (Princeps) of the church. At the head of the hierarchical order as his visible representative stood an Imam or Pope, who resided at Babylon. The first of these, appointed by Manes himself before his death, was named Sis or Sisinius. The Manichæan ministry was distributed under him into twelve Magistri and seventy-two Bishops, with presbyters and deacons in numbers as required. The congregations consisted of Catechumens (Auditores) and Elect (Electi, Perfecti). The latter were strictly bound to observe the threefold Signaculum. The Auditores brought them the food necessary for the support of their life and out of the abundance of their holiness they procured pardon to these imperfect ones for their unavoidable violation of mineral and vegetable life in making this provision. The Auditores were also allowed to marry and even to eat animal food; but by voluntary renunciation of this permission they could secure entrance into the ranks of the Electi. The worship of the Manichæans was simple, but orderly. They addressed their prayers to the sun and moon. The Sunday was hallowed by absolute fasting, and the day of common worship was dedicated to the honour of the spirit of the sun; but on Monday the Electi by themselves celebrated a secret service. At their annual chief festival, that of the Pulpit (βῆμα), on the day of their founder’s death, they threw themselves down upon the ground in oriental fashion before a beautifully adorned chair of state, the symbol of their departed master. The five steps leading up to it represented the five hierarchical decrees of the Electi, Diaconi, Presbyteri, Episcopi and Magistri. Baptism and the Lord’s Supper, the former with oil, the latter with bread without wine, belonged to the secret worship of the Perfect. Oil and bread were regarded as the most luminous bearers of the universal soul in the vegetable world.—Notwithstanding the violent persecution which after the execution of Manes was raised against the adherents of his doctrine throughout the whole Persian empire, their number increased rapidly in all quarters, especially in the East, but also in the West, in Syria, Palestine, Egypt, etc. Proconsular Africa became the centre of its Western propaganda; and thence it spread into Italy and Spain. In A.D. 290 Diocletian issued an edict by which the Proconsul of Africa was required to burn the leaders of this sect, doubly dangerous as springing from the hostile Persian empire, along with their books, to execute with the sword its persistent adherents, or send them to work in the quarries, and confiscate their goods.—Continuation at § 54, 1.