aeon of righteousness. Beyond these ten negative commandments there were the two duties common to all, prayer and fasting.
Prayer was obligatory four times a day: at noon, late in the afternoon, after sunset, and three hours later. Prayer was made facing the sun or, in the night, the moon; when neither sun nor moon was visible, then the North, the throne of the Light-King. It was preceded by a ceremonial purification with water or for lack of water with some other substance in the Mohammedan fashion. The daily prayers were accompanied by twelve prostrations and addressed to the various personalities in the realm of light: the Father of Majesty, the First-Man, the Legatus Tertius, the Paraclete (Mani), the Five Elements, and so on. They consist mainly of a string of laudatory epithets and contain but little supplication. As time and attitude of prayer were intimately connected with astronomical phenomena, so likewise was the duty of fasting. All fasted on the first day of the week in honor of the sun, the Perfect also fasted on the second day in honor of the moon. All kept the fast during two days after every new moon; and once a year at the full moon, and at the beginning of the first quarter of the moon. Moreover, a monthly fast, observed till sunset, was begun on the eighth day of the month.
Of rites and ceremonies among the Manichæans but very little is known to us. They had one great solemnity, that of the Bema, the anniversary of Mani's death. This was kept with a vigil of prayers and spiritual reading. An empty chair was placed on a raised platform to which five steps led up. Further details are as yet unknown. St. Augustine complains that although Manichæans pretended to be Christians, their feast of the death of Mani exceeded in solemnity that of the Death and Resurrection of Christ.
Manichæans must have possessed a kind of baptism and eucharist. The epistle on baptism, which occurred among the sacred literature of the Manichæans, is unfortunately lost, and in Oriental sources the matter is not referred to, but Christian sources suppose the existence of both these rites. Of greater importance than baptism was the Consolamentum or "Consolation", an imposition of hands by one of the Elect by which a Hearer was received amongst their number. The Manichæan hierarchy and constitution is still involved in obscurity. Mani evidently intended to provide a supreme head for the multitude of his followers. He even decided that his successor in this dignity should reside in Babylon. This high priesthood is known in Arabic sources as the Imamate. In the East it seems to have possessed at least some temporary importance, in the West it seems hardly known or recognized. No list of these supreme Pontiffs of Manichæism has come down to us; hardly a name or two is known to history. It is doubtful even whether the chair of Mani did not remain vacant for long periods. On the duties and privileges of the Imamate we possess at present no information. According to Western and Eastern sources the Manichæan Church was divided into five hierarchical classes; St. Augustine names them magistri, episcopi, presbyteri, electi, and auditores; this Christianized terminology represents in Manichæan mystical language the sons of meekness, of reason, of knowledge, of mystery, and of understanding. Mani's astrological predilections for the number five, so evident in his cosmogony, evidently suggested this division for his Church or kingdom of the light on earth. The Teachers and Administrators magistri episcopi are probably an adaptation of the (
Greek characters) and (Greek characters), the speakers and the doers, known in Greek and Babylonian mysteries; and the name "priests" is probably taken over from the Sabian Kura.
With regard to the relation of Manichæism to Christianity two things are clear:
(a) Some connection with Christianity was intended from the very first by Mani himself, it was not an after-thought, introduced when Manichæism came in touch with the West, as is sometimes asserted. Christianity was the predominant religion in Osrhoene, and perhaps the principle religion in all Mesopotamia in Mani's time. Mani, whose object was to found a system, comprehensive of all religions then known, could not but try to incorporate Christianity. In the first words of his proclamation on the coronation day of Sapor I, he mentioned Jesus, who had come to the countries of the West. b The connection was purely external and artificial. The substance of Manichæism was Chaldean astrology and folklore cast in a rigid dualistic mould; if Christianity was brought in, it was only through force of historical circumstances. Christianity could not be ignored. In consequence 1 Mani proclaimed himself the Paraclete promised by Jesus; 2 rejected the whole of the Old Testament, but admitted as much of the New as suited him; in particular he rejected the Acts of the Apostles, because it told of the descent of the Holy Ghost in the past. The gospels were corrupted in many places, but where a text seemed to favor him the Manichee knew how to parade it. One has to read St. Augustine's anti-Manichæan disputes to realize the extreme ingenuity with which scripture texts were collected and interpreted. 3 Though Mani called himself the Paraclete he claimed no divinity but with show of humility styled himself "Apostle of Jesus Christ by the providence of God the Father"; a designation which is obviously adapted from the heading of the Pauline Epistles. Mani, however, was the Apostle of Jesus Christ, i.e. the messenger of Christ's promise, that Paraclete whom he sent (Greek characters) from (Greek characters), to send. Mani's blasphemous assumption was thus toned down a little to Christian ears. 4 Jesus Christ was to Mani but an aeon or persistent personification of Light in the world.; as far as it had already been set free it was the luminous Jesus, or Jesus patibilis.
5 The historical Jesus of Nazareth was entirely repudiated by Mani. "The son of a poor widow" Mary, "the Jewish Messias whom the Jews crucified", "a devil who was justly punished for interfering in the work of the Aeon Jesus", such was, according to Mani, the Christ whom Christians worshipped as God. Mani's Christology was purely Docetic, his Christ appeared to be man, to live, suffer, and die to symbolize the light suffering in this world. Though Mani used the term "Evangel" for his message, his Evangel was clearly in no real sense that of the Christians. 6 Mani finally beguiled the unwary by the use of such apparently Christian terms as Father, Son, and Holy Ghost to designate divine personalities, but a glance at his cosmogony shows how flimsy was the disguise. Nevertheless, spoke so cautiously, urging only faith in god, His light, His power, and His wisdom (in reality" the Father of Majesty"; the sun and moon; the five blessed aeons, his sons, and the Manichæan religion), that they deceived many.
III. History in the East.–Notwithstanding the bitterest persecution by the Sassanides in Persia as well as by the emperors at Rome, Manichæism spread very rapidly. Its greatest success was achieved in countries to the east of Persia. In a. d. 1000 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 Manichæan literature and painting at Turfan corroborate this statement. Within a generation after Mani's death his followers had 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 Manichæism. The great Turkish tribe of the Tuguzguz in 930 threatened reprisals on Mohammedans in their power if the Manichæans in Samar-
