User:Zaharous/Cologne-Mani Codex

Concerning the Origin of his body edited and Translated by Ron Cameron and Authur J. Dewey Copy right 1979 society of Biblical literature, Distributed by Scholars press, Printed in the United states of America. ISBN 0891303111, Printing Department of the University of Montana Missoula, Montana 59812

[ ] Square brackets indicate a lacuna in the, manuscript. When the text can not be reconstructed three dots are placed within the brackets, regardless of the length of the lacuna. Words or phrases placed within the brackets indicate the suggested reconstructions of the editors.

< > pointed brackets indicate a correction the editors of a scribal omission or error.

Parenthesis indicate material supplied by the translators. Numbers paced within parenthesis indicate the respective page and line numbers of the Greek text. Words or phrases placed within the parenthesis indicate translational clarifications of the ambiguities of the Greek text

… Three dots placed at the beginning or end of translated sections indicate a lacuna which can not be reconstructed, regardless of its length. Greek letters with single dots under them indicate those letters in the codex which are mutilated and concerning which there is some doubt as to their readings

{ } Braces indicate Greek letters which the editors consider erroneous or superfluous.

(WILL YOU ADD ORGIONAL EDITOR INTRO?)

A general note for the reader - In order to cite the codex and give its ISBN per its original source it has been decided to give the page number from its original text. This is a work copied form a book found at the North Carolina State library in the United States. The text I copied the codex from was written in a bilingual Greek-English text. The reason for duplicating this text is to ensure this esoteric codex is available to a larger segment of the populace and to allow its use in citations. My original goal was to bring the pure knowledge of itself to Kyrgyzstan, my goal at first was not to translate it. For this reason I in the past only copied by hand and by photocopier the English section of the text not the Greek part. For this reason only the odd pages are represented. I have decided to keep as much of the original format as possible, as I feel it is a good idea to provide a clear forthright text that admits that it is indeed fragmentary, which religious fringe groups on the internet have ignored. I have also decided to add a commentary as many of the concepts may seem alien and strange to the reader. These commentaries not part of the original text (and are my creation) are in smaller font right bellow the section I have decided to explain.

_____________________________________________________________________________

The Cologne Mani Codex  p. 9

(2.2) ”… Little by little […I] have shown you [unholy…] from many […]. But you will be able to behold that mystery magnificently and most lucidly.” And then the angel was hidden [from]…

(3.2) … I (Mani) was protected [through] the might of [the] angels and the powers of holiness who were entrusted with my safekeeping and they nourished me with visions and signs which they made known to me, slight and quite brief, as far as I was able to bear. For sometimes like a flash of lightening he [came]…

(4.3) … But he was reassuring me also about this power which is steadfast in affliction. Now very many are the visions and exceedingly great are the sights which he showed to me during all that time of my youth. But I [… remained] in silence except… _____________________________________________________________________________

p. 11

(5.3) with wisdom and skill (I was) going about I their midst, keeping the Rest, neither doing wrong, nor inflicting pain, nor following the law of the Baptists, nor speaking in the way they did. -Salmaios the [ascetic]

(6.2) ”… to [him]. But neither do you take [vegetables] from [the] garden, nor do you carry wood for his use.” But the Baptist constrained me, saying: “get up and come with me to the place where there is wood; take it and carry it.” We went away to a certain [date palm tree], and he climbed up…

(7.2) … “if you keep the [pain] away from us (trees), you will [not perish] with the murder.” Then that Baptist gripped by fear of me, came down from it in confusion, and fell at my feet and said “I did not know that this secret mystery is with you. Whence was the [agony of the date-palm tree] revealed to you?...

p. 13

(8.1) (Mani is now speaking) “… [When the date palm tree said] this to you, why did you become [greatly] frightened and change your complexion? How much more will [that one], with whom all the plants speak, be disturbed? Thereupon he was dumbfounded, besides himself in amazement over me. He said to me: Guard this mystery, tell it to no one, lest someone become envious and destroy you.”…

(9.1) … [For the sake of the] Rest. One of the leaders of their law spoke to me, having observed that I did not take vegetables from the garden, but instead asked them (for the vegetables) as a pious gift? After that Baptist had spoken to [me]…

c 9.1-There were two divisions in the Manichean communities lay people and the Clergy, The Hearers could copulate, work the land and own property. In Manicheism a plant is a living being and to kill it although necessary should never be perpetuated by a member of the Clergy. The clergy is fed by the hearers. In Manichiesm plants contain considerable amounts of light opposed to animals which contain considerable mounts of greed. The good lay Manicheans are reincarnated into plants to be consumed by the elect and finally after a sojourn through the Moon and then the Sun the deceased Manichean soul finally reaches Heaven. Hence the good lay Manicheans will suffer future pain at the hands of future lay Manicheans. The Clergy do not inflict pain on plants in this way, unlike the lay Manicheans they are met by a white clad emissary the wise guide who takes them to heaven without reincarnation. This is the dualistic justice of the thought of Mani.

(10.1)… [It] wasted away [wailing] like human beings, and as it were, like children. Alas! Alas! The blood was streaming down from the place cut by the pruning hook which he held in his hands. And they were crying out in a human voice on account of their blows. The Baptist was greatly moved by what he saw,

p. 15

(10.1) and he came and fell down before me. When then,…

(11.1) … Until the fourth year. Then I (Mani) gained entrance to the teaching of the Baptists in which I was reared, while my body was young, being guarded by the might of the light-angels and the exceedingly strong powers, who had a command from Jesus, the Splendor, for (my) safekeeping. They, then, immediately… (12.1) … [from] the waters [a face] of a man appeared to me, showing with his hand the Rest, so that I might not sin and bring trouble to him. In this way, from my fourth year until I attained my bodily maturity, by the hands of the most pure angels and the powers of holiness I was protected [without anyone’s notice]…

(13.2)… at another time a voice, like that of the twin, spoke to me out of the air, saying: “strengthen your power, make your mind firm, and receive all that is about to be revealed to you.” And again, he said the

P. 17

(13.2) same: “strengthen your power, make your mind strong, and submit to all that is about to come upon you.”

(14.1) “… we have been sent out by the great fathers.” Baraises the teacher My lord (Mani) said thus: “thus as nowadays a young horse, used by a king becomes the kings mount through the capability of the horse trainers, so that he might sit upon it In honor and glory and carry out his particular [task], in this same way [the mind possesses the] body, [in order to do the] good…

(15.1) … of […] place for the king’s rest; and a certain garment was fitted for the one who put it on; the ship was equipped for the best skipper so that he might catch valued treasures from the sea; the holy place was set up for glory of the mind; and the most holy shrine, for revelation of, its wisdom; the […] interest […] has been paid fully…

c 15.1- this passage is a very Manichean analogy about the soul and the body the skipper most likely refers to the soul of Mani while the ship most likely refers to the body of Mani, the treasure from the sea most likely refers to the souls of mankind whom can be lead to heaven by following the teachings of Mani. Even If I am interpreting this in a wrong way with no doubt this passage denotes the fundamental division between the good soul and the evil body in Manicheaism. To Mani the body can be used for the soul.

(16.1) … in (the) [body], (that) he might ransom those enslaved from the powers (of the other world) and set free their members from the subjection of the rebels and from the authority of those who keep

P.19

(16.1) guard, and through it (i.e, the body) he might disclose the truth of its own knowledge, and in it open wide the door to those confined within, [and through it] he might hold out [well-being] to those…

(17.1) … and from all laws, and (that) he might free the souls from ignorance by becoming paraclete and leader of the apostleship in this generation. Then at the time when my body reached its full growth, immediately there flew down and appeared before me that most beautiful and greatest mirror image of [my self]…

c 17.1- The Paraclete was promised by Jesus in the Bible.. The Zoroastrian Prelate Karder (or Kardir) believed he had a dream in which he saw a mirror image of himself in the afterlife. The Mandeans also believe that the world was destroyed three times so far, the first time by sword and plague the second time by fire and the third time by water. The first two times a male and female copulate and make humanity in general while the Mandeans themselves believe they are continued by the male and the light double of his female partner.

(18.1) [when I was twenty [-four] years old, [in the year in which Dariardaxar, the king of Persia, subdued the city Atra, also in which his son Sapores, the King, crowned himself with the grand diadem, in the month of Pharmouthi, on the eighth day of the lunar month, the most, the most blessed lord was greatly moved with compassion for me, called me into his grace, and immediately sent to me [from there my] twin, [appearing in] great [glory]…

c 18.1- “Dariardaxar” refers to Ardeshir, “Atra” refers the ancient city of Hatra in northern Iraq, “Shapores” refers to Shapur the second Sasanian king who was crowned in Cestiphipon. Pharmouthi refers roughly to the month of May. The Twin refers to the Angel and Mani’s ethereal mirror image who revealed to Mani his message he would preach.

(19.2) … [he] (is) mindful of and informer of all the best counsels from our father and from the good first

p.21

(19.2) right hand far away. And again he (Mani) spoke thus: “when my father was pleased and had mercy and compassion on me, to ransom (me) from the error of the sectarians, he took consideration of me through his very many [revelations], (and) he sent [to me] my twin…

c 19.2- Mani’s “Father” most likely refers to the Father of Greatness (or Zurvan) whom is the primordial benevolent God in Manichean Cosmology

(20.1) [best hope and] redemption for (those who) suffer patiently, the truest instructions and councils, and the laying on of hands from our father. When, then, he (the twin) came, he delivered, separated, and pulled me away from the midst of that law which I was reared. In this way he called, chose, drew and severed me from their midst […] drawing [me to the divine] side… (21.2) (the twin is instructing Mani concerning ) who I am, what my body is, in what way I have come, how I was begotten in to this fleshly body, and by what woman I was delivered and born according to the flesh and by whose [passion] I was engendered…

p. 23

(22.1) … and how […] came into being; and who my father on high is, or in what way, severed from him, I was sent out according to his purpose; and what sort of commission and counsel he has given to me before I was lead astray in this detestable flesh, and before I clothed myself with its drunkenness and habits, and who [that one is, who] is himself [my ever-vigilant Twin]…

(23.1) (The Twin showed Mani)… the secrets and visions and the perfections of my Father; and concerning me, who I am, and concerning me, who I am, and who my inseparable Twin is; more-over, concerning my soul, which exists as the soul of all worlds, both what it itself is and how it came to be. Beside these, he revealed to me the boundless heights and unfathomable depths, he showed [me] all…

c 23.2- It may be interesting to know that in Manicheism esoteric knowledge helps aid salvation, Mani here is receiving esoteric knowledge, Mani grew up in the Jewish Christian Echlesian sect in which influenced him and he would later criticize.

P. 25

(24.3)		… reverently […] … and I acquired him as my own possession I believed That he belongs to me and is (mine) And is a good and excellent councilor I recognized him And understood that I am that one from whom I was separated I testified That I myself am that one who is unshakeable…

(25.1) … And [again] he Mani said thus: “with the greatest ingenuity and skill I went about in that law, preserving this hope in my heart; no one perceived who it was that was with me, and I myself revealed nothing to anyone during that great period of time. But neither [did I] like them, [keep] the fleshly custom…

(26.1) I [revealed nothing] of what happened, or of what is that I received The Teachers Say When, then, that all-glorious and all-blessed one (the twin) disclosed to me these exceedingly great

p. 27

(26.1) secrets, he began to say to me: “this mystery I have revealed to you […] to reveal…”

(pages 27 and 28 of the original codex are missing)

(29.1) while it cuts away the weeds and the fruits of the earth to cut off the branches of all the rebels, (thus) it is truth that alone is glorified and reigns like the […] of the Height…

(30.1) to those bound together according to the flesh; but also in this way, little by little, I detached myself from the midst of that law [in] which I was reared, marveling beyond all measure at [those] mysteries […] many…

(31.1) in number, but I am solitary. For these are rich, but I am poor. How then shall I, alone against all, be able to reveal this mystery in the midst of the multitude [entangled in] error?...

p. 29

(32.1) with which also there are associated very many helpers. Now while I was considering and pondering these things in my heart, immediately my [most glorious] Twin appeared, standing directly opposite to me [saying] to me “[… to you I shall be] revealed [as a good] counselor [of all] councils. [And now] I am […of all your] plans […] counselor. […] ready […I shall be] revealed…

(33.1) and for this very thing you were begotten. You, then, expound all that I have given to you. I shall be your ally and protector at all times.” Timothy …

(34.1) of the Fathers of light. All that occurs in the ships he revealed to me. And again, he disclosed the womb of the pillar, the fathers, and the mightiest powers [which are] hidden…

(35.1) to be chosen and appear to me; prepared and perfected with its teachers and bishops, elect and catechumens, with the dining tables  piety and greatest helpers, and all who are about to become…

p. 31

(36.1) (when) he revealed to me (the) [hidden] and secret (things), I fell down before him and said: “These things which I ask from you are given to me and will remain with me at all times, not hidden but {clearly} manifested through [my] hands […] to [all] eyes…

(37.1) (that) I might forgive those who err, and again, (that) no one might get the better of me in wisdom, and that I may be healthy and free from danger. Also that the souls of the victors may be seen, coming out from the world, by every human eye. Likewise…

(38.) [and again, when] I [am beset] (1) by affliction or persecutions, (that) I might be hidden from before my enemies.” Then that most glorious one said to me; “these gifts which you asked of me, one of them [is given] to some of the brothers [and the sisters], who [according to…]

(39.1) (the Twin continues speaking) as it befits the generation in which you were revealed, in order that you might impart pardon of sins to those sinners who accept repentance from you and rely on holiness, so

p. 33

(39.1) that you might set free and impart [forgiveness of] trespasses [and (12) accusations to your Elect]. Still…

(40.1) And again, if you ever are in affliction and call upon me, I shall be found standing next to you, to be your shield in every affliction and danger. These signs for which you asked me will be made known through me, so that they may be revealed [most] clearly to you. For I shall [show]…

(41.1) [wonders] of the lie which are pitted against them. For it is through the signs of the truth that those of the lie are nullified.” Now after the most glorious one said these things to me, and strengthened and encouraged me regarding the…

(42.1) and to take from it branches in order to increase its growth, so that thus from one vine, the one from the singularly finest seed—so long as (the gardener) has provided it with choicest earth sufficient to grow that [vine] and able to […]—from this…

p. 35

(43.1) the Height and the Depth, the Rest and the Chastisement. Now he revealed to me my mysteries hidden to the world, which are not permitted for anyone to see or hear. When, then I examined everything beheld by me in his […]…

(44.1) which is not given to all. Then immediately I separated myself from the ordinances of that teaching in which I was reared, and became like a stranger and a solitary in their midst, until the time came for me to depart from {that teaching…

[Baraises the Teacher] …

(45.1) Know, then, brothers, and understand all these things written herein: concerning the way in which this apostleship in this generation was sent, just as we have been taught from; and also concerning [his] body…

P. 37

(46.1) (concerning) this apostleship of the Spirit, the Paraclete, (so that no one) will change allegiance and say: “these alone have written about the rapture of their teacher in order to boast.” And again, concerning the origin of his body…

(47.1) he sins. For let the one who is willing hear and pay attention, how each one of the forefathers showed his own revelation to his elect, which he chose and brought together in that generation in which he appeared, and how he wrote (it) and bequeathed (it) to posterity. Now he (ie., each forefather) explained about his rapture; and they (i.e. the elect) preached it to outsiders…

(48.1) to write and demonstrate hereafter and to praise and extol their teachers and the truth and the hope which was revealed to them. So, then, during the course and circuit of his apostleship each one, as he saw, spoke and wrote for a memoir—as well as about his rapture. [thus] first Adam […] said [in] his [Apocalypse]: “[…] angel…

P. 39

(49.1) of the [radiant] face of you whom I do not know." Then he said to him: "I am Balsamos, the greatest angel of light. Wherefore take and write these things which I reveal to you on most pure papyrus, incorruptible and insusceptible to worms"--and he revealed to him very many other things in the vision as well. For very great was the glory about him. Now he (adam) beheld [the] angels, [commanders-in-chief], very great [powers]...

(50.1) Adam. And he became mightier than all the powers and the angels of creation. Now many other things like these are in his writings. Likewise, also Sethel his son, has written thus in his apocalypse, saying: I have opened my eyes and beheld before my face an [angel], whose [splendor I] was not able to speak of [from my experience. For it was nothing] other [than] flashes of lightening...

when I listened to these things, my heart rejoined and my mind was changed, and I became like one of the angels. When that angel placed his hand on my right hand, he wrenched me from the world

P. 41

from which I was bornand carried me off to another place exceedingly great. Now I heard behind me a very great uproar from those angels whom I left behind [in this] world [and...]. [and I] saw [... human]..."

[Now many things] like [these] were mentioned in his writings, how he was snatched up by that angel from world and (how) he revealed to him very great mysteries of majesty. Again in the apocalypse of Enosh it reads thus: "In the third year, on the tenth month, I went out for a walk into the desert land, reflecting in my mind about heaven and earth and [about all] the works and [things]--by what reason [they have come into being] and by whose [will they exist....

of death and he snatched me up with very great silence. My heart became heavy, all my limbs trembled, by backbone was shaken violently, and my feet did not stand on their pins. I went away to many flat plains and saw extremely high mountains. The spirit snatched me up and carried me off to the mountain in silent power. There many great [visions] were revealed to me." Again [he said...: "the angel]...

p. 43

(54.1) [to the] north and I beheld there enormous mountains and angels and many places. Now he spoke with me and said: ‘He who is eminently most powerful sent me to you so that I may reveal to you the secrets which you pondered, since you were singled out for the truth. Now all these things that are hidden, write upon bronze tablets and store them up in the desert land. All that you write, write most clearly. For this revelation [of mine, which never] dies, [is] ready [to be] revealed [to all the brothers and sisters.’ ” Now many other things] like these are in his writings, which tell about his rapture and revelation. For all which he heard and saw he wrote down and bequeathed to all posterity of the Spirit of Truth. Likewise, also, Shem spoke in this way in his Apocalypse: “I was reflecting about how all the works came to be. As I pondered, suddenly the living [Spirit] snatched me, [lifted me up] with greatest [force], set me [down] on [the pinnacle] of a [very] high mountain, [and] said to [me: ‘…]

(56.1) give glory to the greatest King of honor.’ ” And again he said: “silently doors were thrown open and clouds were parted by the wind. I saw a glorious throne room coming down from the highest height and a mighty angel standing by it.

p. 45

(56.1) The image of the form of his face was lovely and fresh, more so than the gleaming splendor [of the sun], still more so than [lightning]….

(57.1) of embroidery (like) a crown plaited with May flowers. Then the features of my face were changed, so that I fell upon the ground. My backbone was shaken violently; my feet did not stand on their pins. A voice stole in at me, calling from the throne room. It came over me, took hold of my right hand and picked me up. It blew a breath of life into my face and brought an increase in [my] power and glory.” [Now] many other things like these are [in] his writings, including also what the angels revealed to him and said to write down for a memoir. Again Enoch spoke in this way in his apocalypse: “I am Enoch, the just. Great is my distress and there is an outpouring of tears from my eyes, because I have heard the reproach which came from the mouth of the impious.” Now he was saying: with tears in my eyes and a prayer on my lips, I beheld standing before me [seven] angels [coming down from] heaven.

P. 47

(57.1) [when I saw] them, I was shaken by fear, so that my knees knocked against one another.” And again he said thus: “one of the angels, Michael by name, said to me: ‘for this reason I have been sent to you, so that we may point out to you all the works and reveal to you the realm of the pious and that I may show you the realm of the impious and what the place of punishment of the lawless is like.’ “ Again he said: “they set me on a chariot of wind and carried me off to the ends of the heavens. [we] passed through the worlds, the world [death] and the world of [darkness] and the world of fire. After these things they brought me into an extremely rich world, which was most glorious in its light, more splendid than the luminaries which I saw.” He beheld everything and carefully questioned the angels; and whatever they said to him, he would inscribe in his writings. (57.1)		Likewise, we know that he apostle Paul was snatched up to the third heaven, just as he says in his Letter to the Galatians: “Paul an apostle—not from men nor [through] man, but through [Jesus] Christ and God the Father, who [raised] him from the [dead].” [And} in the second Letter to the Corinthians he says: “I shall go on to visions and revelations of the Lord. I know a man in Christ—whether in the body or

P.49

(57.1) out of the body I do not know, God knows—that this one was snatched up into Paradise and heard secret words which are not permitted for a man to utter About such a one I shall boast.” Again in the Letter to the Galatians: “I show, brothers, the gospel which I have preached to you, that I have not received it from man, [nor] was I taught it, but [through] a revelation of Jesus [Christ.” Now while he was outside of himself, and] snatched up into the third heaven and into paradise, he both saw and heard, and it is the very thing that he recorded in riddles about his rapture and apostleship for the fellow initiates of the mysteries. In conclusion, all the most blessed apostles, saviors, evangelists, and the prophets of the truth—each of them beheld insofar as the living hope was revealed to him for proclamation. And they wrote down, bequeathed, and stored up for remembrance for [the] future sons of [his] voice. (63.1) Also in this way, it is fitting for the all-praiseworthy apostle (Mani), through and from whom has come to us the hope and inheritance of life, p.51

to write to us and to interpret to all posterity, the householders of faith, and those who are spiritual offspring, increasing through his most limpid waters, so that his rapture and revelation may be known to them. For we know, brothers, with this arrival of the Paraclete of Truth, how great the magnitude of his (his) wisdom is in relation to us. [we acknowledge] that he has received it neither from men, not from the reading of books, just as our father (Mani) himself says in his letter to Edessa. For he says thus: “ The truth and the secrets which I speak about—and the laying on of hands which is in my possession—not from men have I received it nor from fleshly creatures, not even from studies in the scriptures. But when [my] most blessed [Father], who called me into his grace, beheld me, since he did not [wish] me [and] the rest who are [in the] world to perish, he felt compassion, so that [he might extend [his] well-being to those prepared to be chosen by him form the sects. Then, by his grace, he pulled me from the council of the many who do not recognize the truth and revealed to me his secrets and those of his undefiled Father and of all the cosmos. He disclosed to me how I was before the foundation of the world, and how the

P. 53

(16) groundwork of all the works, both good and evil, was laid, and how everything of [this] aggregation was engendered [according to its] present boundaries and [times].” He wrote [thus again and] said in the Gospel of his most holy hope: “I, Mani, an apostle of Jesus Christ through the will of God, the Father of Truth, from whom I also was born, who lives and abides forever, existing before all and also abiding after all. All things which are and will be subsist through his power. For from this very one I was begotten; and I am from his will. From him all that is true was revealed to me; and I am from [his] truth. [the truth of the ages which he revealed] I have seen, and (that) truth I have disclosed to my fellow travelers; peace I have announced to the children of peace, hope I have proclaimed to the immortal race. The Elect I have chosen and a path to the height I have shown to those who ascend according to his truth. (16) Hope I have proclaimed and this revelation I have revealed. This immortal Gospel I have written, including in it these eminent mysteries and disclosing in it the greatest works, the greatest and most august forms of the most eminently powerful works. These things which [he revealed], I have shown [to those who live from the truest vision, which I have beheld, and the most glorious revelation revealed to me.”

P. 55

(16) Again he said: “All the secrets which my Father has given to me, while I have hidden and covered (them) from the sects and the heathen, and still more from the world, to you I have revealed according to the pleasure or my most blessed Father. And if again he would be pleased, once more I shall reveal (them) to you. For, indeed the gift which was given to me from the Father is very great and [rich]. For if [the whole] world and all people obey [it], I would be able from this very possession and advantage, which my Father has given to me, to enrich them and establish wisdom as sufficient for the entire world.” Again he said: “When my Father was pleased and had shown compassion and care for me, he sent out from there my most unfailing Twin, the entire fruit of immortality, so that he might redeem and ransom me [from] the error of those followers of that Law. In coming to [me], he has provided me with [the best] hope, [redemption] which is based on immortality, true instructions, and the laying on of hands from my Father. Now when that one came, he preferred and chose me, severed and pulled me out of the midst of those followers of that Law in which I was reared.” Now very many other extraordinary things like these are in the books of our father, which demonstrate both this both his revelation and the rapture of his apostleship. For very great is the

P. 57

(16) abundance of this coming which, through the Paraclete, the Spirit of Truth, is coming to [us]. Now concerning these things, why are they sifted thoroughly by us, who are once and for all convinced that this apostleship excels in its revelations? For this reason we have repeated from our forefathers their rapture and the revelation of each one, (namely,) for the sake of the considerations of those who have put on unbelief and who think they know something about this revelation and vision of our father (Mani), so that they might acknowledge that [such] was also the commission given to the earlier apostles. For when each of them was snatched up, [all these things which he beheld] and heard he wrote down and set forth, and he, himself, became a witness of his own relation. But his disciples became seals of his apostleship. Baraises the Teacher We, then, brothers, being children of the Spirit of our father (Mani), who also have heard and listened to these things, thus let us rejoice in them and recognize his coming spiritually, how he was sent by a command of [his] Father and in what way he was begotten according to the [Body, and] how his most august Twin came to him and set him apart from the Law in which his body was reared. For in his twenty-fifth year he (the Twin) was revealed magnificently to him

P. 59

For, while he was still in that sect of the Baptists, he was like a lamb dwelling in a strange flock, or like a bird living with other birds of a different song. [for] always with wisdom and skill he dwelt in their midst during all that time; none of them recognized him (as to) who he [was], or what he had received, or what had been revealed to him. Rather, they regarded him among themselves in this manner, according to the estimate of the body. Abiesous the Teacher and Innaios the Brother of Zabed (8) The lord (Mani) said: When I was dwelling in their midst, one day Sitaios, the elder of their council, the son of Gara, took me by the hand, because he greatly loved me and regarded (me) as a beloved son. He took [me], then, by the hand—no one else was with us—and went, [dug up] and showed me very great treasures, which he kept secretly buried. He said to me: ‘These treasures are mine an I have control of them. From now on they will be yours. For I love no one else like you, (and) to you I shall give these treasures.’ When he had thus spoken to me I said to my heart: ‘my most blessed Father preferred me and has given to me an immortal treasure which does not pass away. Whoever inherits it will receive immortal life from it.’

P. 61

Then I spoke to Sitaios [the] elder: ‘Where are the [forefathers] who acquired these earthly treasures before us, they who inherited them? For, consider, they are dead and gone and they did not keep them as their own, neither did they carry (them) off with them-selves.’ ” He (Mani) spoke to him: ‘ What good, then, are these treasures to me, which introduce sins and offenses to everyone who acquires them? For the treasure of God is very great and exceedingly rich and will bring everyone who inherits it to life.’ When Sitaios saw that [my] mind was not persuaded to [the acquisition] of the treasures which he showed me, he was altogether astonished at me.” Timothy Then after a little while I (Mani) determined thus to declare to Sita and those of his council what my most blessed Father had revealed to me, and to show them the path of holiness. But, while I was considering these things, there appeared to me the entire world which became like a sea full of very black waters; and [I saw] thousands and tens of thousands brought down into it, plunged down, bobbing up,

P. 63

And spinning about the four corners of the sea. I saw in the midst of it a foundation laid and of very great height, and over it alone a light rising, and a road laid upon it, and myself walking on this. When I turned round I beheld Sita, holding on to some man who was held by someone else, and perishing in the midst of the sea and the darkness, after he had fallen and gone under the surface. I could see only a little bit of his hair, so that I [was distressed] greatly on account of [Sita]. But that one who cast him out said to me: “Why are you distressed about Sita? For he is not of your Elect, nor will he walk on your way.” Then when I saw these things, I revealed nothing to him (Sita). But later, when I was preaching the Word of Truth, I saw him opposing my teachings. Baraies the Teacher My lord (Mani) said: “I have had enough debating [with] each one in that Law, rising up and questioning them [concerning the] way of God, [the] commandments of the Savior the washing, the vegetables they wash, and their every ordinance and order according to which they walk. “Now when I destroyed and their words and their mysteries, demonstrating to them that they had not received these things which they pursue from the commandments of the Savior,

P. 65

Some of them were amazed at me, but others got cross and angrily said: ‘Does he not want to go to the Greeks?’ But, when I saw their intent, I said to [them] gently: ‘[this] washing by which you wash your food is of [no avail]. For this body is defiled and molded from a mold of defilement. You can see how, whenever someone cleanses his food and partakes of that (food) which has just been washed, it seems to us that from it still come blood and bile and flatulence and excrements of shame and (the) defilement of the body. But if someone were to keep his mouth away from this (washed) food for a few days, immediately all [these] offals of shame [and] loathsomeness will be known to be lacking and wanting [in the] body. But if [that one] were to partake [again] of [food, in the] same way they (i. e. the offals) would again abound in the body, so that it is manifest that they swell from the food itself. But if someone else were (first) to partake of food (which is) washed and cleansed, and (then) partake of that (food) which is unwashed, it is clear that the beauty and the power of the body is recognized as the same (in either case). Likewise, the loathsomeness and dregs of both (types of food) are seen as not differing from each other, so that what has been washed, which [it (the body) rejected) and sloughed off, is not at all distinguishable from that [other which is unwashed.’

P. 67

“ ‘Now the fact that you wash in water each day is of no avail. For having been washed and purified once and for all, why do you wash again each day? So that also by this it is manifest that you are disgusted with yourselves each day and that you must wash yourselves each day and that you must wash yourselves on account of loathsomeness before you can become purified. And by this too it is clear most evidently that all the foulness is from the body. And indeed, [you] also have put it (i. e. the body) on. “ ‘ Therefore, [make an inspection of] yourselves as to [what] your purity [really is. For it is] impossible to purify your bodies entirely—for each day the body is disturbed and comes to rest through the excretions of feces from it—so that the action comes about without a commandment from the Savior. The purity, then which was spoken about, is that which comes through knowledge, a separation of light from darkness, of death from life, of living waters from turbid, so that [you] may know [that] each is […] one another and […] the commandments of the Savior, [so that …] might redeem the soul from [annihilation] and

P. 69

Destruction. This is in truth the genuine purity, which you were commended to do; but you departed from it and began to bathe, and have held on to the purification of the body (a thing) most defiled and fashioned through foulness; through it (i. e. foulness) it (the body) was coagulated and having been founded came into existence.’ “When I said these things to them, and destroyed and demolished that very thing they [were zealous for], some of [them], marveling at me, praised me and regarded me [as] a leader and teacher; but [there arose much] slander in that [sect] on account of me. Some of them regarded me as prophet and teacher. Some of them were saying: ‘A living world is uttered by him; let us make him a teacher of our doctrine.’ Others were saying: ‘Has a voice really spoken to him in secret and does he say those things which it revealed to him?’ Some were saying: ‘Did something appear to him in a dream [and] does he say that which he saw?’ Others were saying: ‘Is this really the one about whom our teachers [prophesied], saying, “A certain young man will [rise up from] our [midst] and a new [teacher] will come forth to overturn all our teachings in the way our forefathers spoke concerning the Rest of the Garment.” ‘ Others were saying : ‘Surely, then, is it not error that speaks through him, and does he not wish to lead our people astray and divide our teaching?’ Others of them were filled with jealousy and rage, some were voting for (my) death.

P. 71

Others were [saying]: ‘[He] wishes to go to the Gentiles and eat [Greek] bread, for we [have heard him saying], “It is necessary to partake of [Greek] bread.” Likewise, he says it follows to partake of drink, bread, vegetables, and fruit, our fathers and teachers enjoined (us) not to eat. Likewise, the washing by which we wash ourselves he destroys and does not wash himself like us, nor does he wash his food as we do.’ “So, [then], when Sita and his [companions] saw that I would not give in to their [testing, but] (that) little by little I was destroying and bringing to naught their own [Law and] the food [which] they [rejected], and (that I) was not practicing the washing as they (were); when they saw me opposing them in all these things, then Sita and the group of his fellow presbyters set up a synod on my account. They also summoned the master of the house, Pattikios, and said to him: ‘Your son has turned aside from our Law and wishes to go into the world. Wheat bread and fruit and vegetables [which] we [exclude] and do [not] eat, [all] these things he does not follow [and] says it is necessary [to overturn] these things.

P. 73

[He] makes of no avail [the washing] in the way it is practiced [by us]. And he wishes to eat [Greek] bread.’ Now s pattikios, because he had beheld their very great uproar, said to them: ‘Summon him yourself and persuade (him).’ “Then, when they summoned me to them, they gathered around and said to me: ‘From youth you have been with us, doing well in the ordinances and customs of our Law. You have been like a demure [young girl] in our midst. Now what has happened to you, what has appeared to you? For you [oppose] our [Law] and destroy [and] bring to naught out [teaching]. You have changed your lifestyle from ours. We hold your father in greatest esteem. Why, then, do you now destroy the washing of our Law and that of the fathers, in which we have walked from of old? You even destroy the commandments of the Savior; you even wish to eat wheat bread and vegetables which we do not eat. Why do [you] live so, not submitting to till the earth like us?’ “Then I said to [them]: ‘in no way would I [destroy the] commandments of the Savior. But, if you [reproach] me [on account of wheat] bread, because I have said, “it is necessary to eat of it,”

P. 75

This the Savior has done; as it is written, that when he blessed (it) and shared (it) with his disciples, “over bread he said a blessing and gave (it) to them.” Was not that bread from wheat? It (Scriptures) points out that he reclined to eat with tax collectors and idolaters. Likewise, he also reclined to eat in the house of Martha and Mary on the occasion when Martha said to him: “[Lord], do you not care (enough) for [me]?”, the Savior said [to] her: “Mary has chosen the [good] portion and it will not be taken away from her.” Consider, moreover, how even the disciples of the Savior ate bread from woman and idolaters and did not separate bread from bread, nor vegetables from vegetable; nor did they eat, while laboring in the toil and tilling of the land, as you do today. Likewise, when the Savior sent his disciples out to preach in [each] place, [neither] mill nor [oven] did [they] carry [with] them, but [made haste], taking one [garment] from […].’ “ Za[chias] If, then, you accuse me (Mani) about the washing, look, again I prove to you from your Law and from those things revealed to your leaders that it is not necessary to wash.

P. 77

For Elchasai, the founder of your Law, points this out: when he was going to bathe in the waters, an image of a man appeared to him from the source of the waters, saying to him: “is it not enough that your animals injure me, but do you [yourself] also mistreat [mw without reason] and profane [my waters]?” So Elchasai [marveled and] said to it: “Fornication, defilement, and impurity of the world are thrown into you and you do not refuse (them), but are you grieved with me?” It said to him: “Granting that all that all these have not recognized me (as to) who I am, you who say that you are a servant and righteous, why have you not guarded my honor?” And then Elchasai was upset and did no bathe in the waters. Again, a long time after, he wished to bathe in the waters. He commanded his disciples to [look out for] a place not [having much] water, [so that] he might bathe. [His] disciples [found such a] place for him. As he [was about to] bathe, the image of a man appeared to him again, a second time, from that source, saying to him. “We and those waters I the lake are one. You have come, therefore, even here to wrong and injure us.” Trembling greatly and upset, Elchasai allowed the mud upon his head to dry, and thus he pointed it out.

P. 79

[again] he (Mani) demonstrates that Elchasai [had ploughs in storage] and went [to] them. [the earth] spoke [to him], saying: "[Why do you make] your living from me?" Elchasai, having taken soil from that earth which spoke to him, wept, kissed (it) and placed (it) upon his breast and began to say: "This is the flesh and blood of my Lord." He (Mani) said that Elchasai found his disciples baking bread. The bread spoke with Elchasai, and he commanded (them) to bake no longer. Again he (Mani) points out [that] Sabbaios, the Baptist, was carrying vegetables [to] the elder of [the] city. [And immediately] that [produce said] to him: Are you not righteous? Are [you] not pure? Why do you carry us away to the fornicators?" Thus Sabbaios was upset on account of what he heard and returned the vegetables.	Again he (Mani) points out that a date-palm tree spoke with Aianos, the Baptist from Koche, and commanded him to say to lord: "Don't cut (me) down because my fruit is stolen, but grant me this [year]. And in [the] course of this year I shall give you [fruit] proportionate to [what] has been stolen, [and in all} the [other years hereafter]." But [it] also commanded (him) to say to that man who was stealing its fruit: "Do not come at this season to steal my fruit away. If you come, I shall hurl you down from my height and you will die."

RUSSIAN TRANSLATION DIFFERENT SECTION!

Аромат кодекса Мани.

Забота об истоках его тела переведена и подготовлена к печати Роном Камероном и Артуром Д. Деви. Запотентованно в 1979 году обществом библейской литературы, растеражированно Сколар пресс распечатонно в США. ISBN 0891303111,Кафедра печати при университете Монтана Миссола.

Квадратные скобки указывают на утрату текста в манускрипте. Слова или фразы, размещённые в скобках предлагают возможные вариации трактовки утерянного текста предлагаемые редактором. При отсутствии возможности так или иначе интерпретировать утраченный текст три точки размещены в скобках, не указывая при этом на длину утраченного текста.

Острые скобки указывают на исправление или пропуски допущенные редактором.

Круглые скобки указывают на материал предоставленный переводчиками. Номера у скобок указывают на соответственную страницу и номер строки греческого текста. Слова и фразы расположенные в скобках указывают на поправки и поеснения к двухсмысленности Греческого текста.

… Троеточие, расположенное в начале или конце переведённого отрывка указывают пропуск который не может быть восстановлен, не указывая пи этом его длину. Греческие буквы с одной точкой после них указывают на те буквы которые искаженны и восстановление которых остовляет сомнение в правильности.

{ } Таково рода скобки указывают на Греческие буквы которые редактор считает ложными или излишними.

(2.2) «…Мало по малу […Я] показал тебе [порочный…] из многих […]. Но ты сможешь узреть эту тайну великолепно и наиболее ясно.» И затем ангел был спрятан [от]…

(3.2) … Я (Мани) был защищён [с помощью] энергии [этого] ангела и силы святости которые были вверены вместе с моей сохранностью и они кормили меня дальновидностью и знаками которые они сделали ясными по моему пониманию, слегка и вполне кратко, настолько насколько я мог вынести. Потому что иногда он [приходи] подобно вспышке грома…

(4.3) …Но он уверял меня также об его силе которая стойка в страдании. Теперь очень многое является знаками и чрезвычайно велики котрорые он показал мне всё это время моей юности. Но Я [… оставался] в молчании кроме…

Стр. 11. (5.3) с мудростью и всеми навыками (Я) проходил около их середины, продолжал отдыхать, не творя неправильного, не причиняя боль, не следуя законом Баптистов, не говоря их тонном

(6.2) «… [ему]. Но не берёшь ты не [овощей] из [этого] сада, не несёшь ты и дров дрова для него. Но Баптист вынудил меня, говоря: «встань и пойди со мной на то место где есть дерево; возьми и тащи его.» Мы ушли прочь к конкретной [финиковой пальме] и взобрались вверх…

(7.2) … «Если ты удержишь [боль] прочь от (деревьев), ты не погибнешь с убийцей». Тогда этот Баптист охваченный страхом ко мне, спустился с него в смятении, и припал он к моим ногам, говоря: «Я не знал что эта секретная тайна с тобой. Откуда были [мучение финиковой пальмы] известны тебе?... Стр. 13

(8.1) (Мани теперь говорит) «…[Когда финиковое дерево сказало] это тебе, почему ты стал [сильно] напуган и изменил цвет своего лица? Сколько ещё ты, тот с кем все планы оговорены, будешь взволнованным? Вслед за этим он был ошарашен, кроме того удивлён мною. Он молвил мне: «Храни эту тайну

p. 15

(10.1) И пришёл он и припал ко мне. Когда же….

(11.1) … До четвертого года. Затем я (Мани) получил вход к обучению Баптистов, в котором я был воспитан, в то время пока моё тело было молодо, охраняемо силой светлых ангелов и весьма полно силами, которые выполняли сияющую волю Иисуса и других сильных сил, охраняемых меня. Они затем немедленно….

(12.1) … [из] вод [лицо] мужчины явилось передо мной, показывая своей рукой закон да бы я не грешил и не беспокоил его. Таким образом, с этого четвёртого года до того как я достиг зрелости своего тела, руками самых блаженных ангелов и силами святости, был я охраняем. [без кого либо заметившего]…

(13.2)… в другой раздался голос, подобный голосу близнецов, говорил со мной из неоткуда «укрепи свои силы, сделай свой рассудок крепким, и получи всё то что почти что открыто тебе». И снова он спросил

P. 17

(13.2) всё также: “укрепи свои силы, сделай свой рассудок крепким, и подчинись всему тому, что собирается придти к тебе”.

(14.1) “… Мы были посланы великими Отцами.” Учитель Бареисис. Мой господин (Мани) сказал так: «Таким образом, в наши дни молодая лошадь, будучи использованной королём становится королевской оправой благодаря талантам лошадиных дрессировщиков, так что бы он мог седеть на ней в почёте, торжестве и выполнять особую [миссию], точно также [ум обладает] телом [для того что бы вершить] добро»

(15.1) … из […] места для королевского отдыха; и особая одежа подходящая любому кто оденет её; корабль был снаряжен для лучшего капитана в надежде на то что он добудет ценные сокровища с моря; священное место было заготовлено для торжества разума; и самый священный склеп, для откровения его мудрости; […] и польза труда […] была очевидна…

(16.1) … в (этом) [теле], он может выкупить свободу тех порабощенных в рабство силами тёмного мира и освободить их от подчинения повстанцам и от полноправия тех кто стережёт их

Стр.19

(16.1) и через него (тело) он способен открывать правду его собственных знаний, и через это открыть широко дверь тем, кто сокровен с ним [и через это] он способен протянуть [благо] тем кто….

(17.1) … и все законно, и (что) он способен спасти души от невежества будучи заступникам и главою апостольства в этом поколение. Как только моё тело достигло полной зрелости, спустился вниз и предстал передо мной то наипрекраснейшее и самое величавое, будто б зеркальное отражение [меня самого]...

(18) [когда мне было двадцать [четыре] года, [в тот год в котором Даракседо] король перси, подчинил город Артра, также в котором его сын Сапорос, самопровозглашенный король с величественным венком, в месяц Фармаоси, на восьмом дне лунного месяца, самый, самый благословенный повелитель был сильно тронут состраданием ко мне, позвал он меня в его величие, и немедленно отправил [от туда моего] близнеца [представшего в] выдающемся [великолепии].

(19.2) … [он] внимательный и осведомлённый к лучшим советам от отца и от добра сначала

стp.21 (19.2) правой руки в далеки И снова он (Мани) говорил таким образом: когда же мой отец был достаточно радостен, сострадателен, и жалостлив ко мне, что бы выкупить (меня) из рук сектантов, и он позаботился обо мне через многие [откровения] и он отправил [ко мне] моего близнеца…

(20.1) [доброй надежды] и прощение грехов (тем кто) страдает в терпении, правым наставникам и советникам и тем, кто в руках нашего отца. Тогда, когда, он (близнец) пришёл, он доставил, отделил, в выдернул меня из сердцевины закона, в котором я был воспитан. Таким образом, он призвал, выбрал, запечатлел и вырвал меня от их середины […] ведя [меня к священной] стороне…

(21.2) (Близнец наставляет Мани о том) кто Я, что есть моё тело, как я был сотворён, как я был порождён в этой плоти и благодаря чьей [страсти] я был порождён…

Стр.23 (22.1)…и как […] пришёл в сотворение, и кто отец мой на вершине, или чем я отличен от него, я был послан в согласии с его замыслом, и какого рода доверенность и мудрость были вручены мне до того как я заблудился в этой омерзительной плоти, и до того как я одел себя этим пьянством и привычками, и кто [есть тот кто] сам по себе [является моим все - бдительным близнецом].

Стр.25 (25.1) . . . И снова он, Мани, сказал: “Сохраняя надежду в сердце, я приступил к этому закону с величайшей искусностью и мастерством; никто не видел того кто был со мной, и я не открывал некому ничего в течении долгого периода времени. Но [я], как они, не сохранил мирскую традицию. . . (26.1) Я [ничего не рассказал] о том, что произошло, или о том, что я получил Наставники говорят Когда, потом, единственный прославленный и благословенный (близнец) раскрыл предо мной все эти чрезвычайные великолепия

Стр. 27 (26.1) загадки, он сказал мне: “ эту тайну, которую я открыл тебе [. . . ] нужно разоблачить. . . ” 			(страницы 27 и 28 первоначального кодекса были утеряны) (29.1) Это вырезает весь род непокорный, так как будто бы вырывает с корнем растения и фрукты всей земли, (таким образом) это истина, что один единственный является восхваленным и господствующим [. . . ] Высоты. . . (30.1) для тех, кто сплотились как братья по-крови; но все-таки, мало-помалу, я отделял себя от усредненности того закона, который возвышал, позже удивляясь всем умеренностям [тех] многих [. . . ] таинств. . . (31.1) в большей степени, я одинок. Для тех, кто богат, я беден. Как же тогда один, против всех, я смогу разгадать эту загадку среди множеств [запутанных] ошибок? . ..

Стр. 29 (32.1) с которыми также связанны многие помощники. Пока я размышлял и взвешивал эти вещи в моем сердце, внезапно появился мой [величайший] близнец, стоя предо мной, он [сказал]: “[для тебя я буду лучшим] советником [во всех] советах. [А теперь] я помогу осуществить[все твои] планы. [. . .] готов[. . . я буду] разоблачен. . . (33.1) и для всех этих вещей ты был порожден. Ты понял и растолковал все, что я дал тебе. Я навсегда останусь твоим союзником и защитником.”												Тимоти                                                                             	. . . (34.1) Отцы света. Он открыл мне все, что произошло на кораблях. И снова, отцы, он раскрыл источник основного смысла, могущественные силы [которые] спрятаны. . . (35.1) Он появился, и я был выбран, подготовлен и улучшен учителями и епископами, избирателями и новообращенными, сидя за столом <с> великими и верными помощниками и с теми, кто вскоре станет ими. ..

Стр.31 (36.1) (когда) он показал мне тайные и [спрятанные] (мысли), я упал пред ним и сказал: “Эти идеи, которые я попросил у тебя и ты мне дал, навсегда останутся со мной открытыми, но {безусловно} проявляющимися через [мои] руки [. . .] в глаза [всех] людей. . . (37.1) (так) я прощу всех, кто ошибся, кроме того, никто не сможет получить от меня больше чем мудрость, таким образом я буду здоров и освобожден от опасностей. Так души победителей смогут быть увиденными, исходя из глаз каждого человека, как из всего мира. Подобно тому. . . (38.1) Я смогу быть спрятан от моих врагов, [когда, снова буду] (1) окружен горем и гонением.”		Потом, величайший сказал мне: ”один из даров, которые ты попросил у меня, я [дал] братьям и [сестрам], которые [в соответствии с. . .] (39.1) (Близнец продолжил говорить) в соответствии с поколением, в котором ты родился, ты должен передать извинения за грехи грешникам, которые принимают раскаяния твои и полагаются на твою святость, так. ..

Стр.33 (39.1) что ты сможешь освободить и передать [извинения за] причинения вреда [и (12) проклятий своему избранному]. Тем не менее. . . (40.1) И вновь, если у тебя случилось горе – позови меня, и всегда увидишь меня пред собой в качестве защиты от любого несчастья и опасности. Знаки, которые ты спрашивал, ты сможешь узнать через меня, так чтобы они были [наиболее] понятны тебе. Я [покажу]. . . (41.1) [удивительна] та ложь, натравляемая против них. Таким образом, предзнаменование правды уничтожает ложь.”												Я был вдохновлен, когда всемогущий посвятил меня во все эти идеи. . . (42.1) взяв кисть виноградной лозы и наилучшее зернышко, посадив, заботливо как садовник, в наиплодороднейшую землю, будет достаточным для той виноградной лозы, чтобы вырасти [. . .] из этого. ..

Стр.35 (43.1) Высоты и Низины, Покой и Наказание. Он открыл мне все тайны, скрытые от мира всего, недоступные для посторонних глаз и ушей. Я тщательно исследовал, то, что я созерцал в нем [. . .] 	. . . (44.1) то, что дано не многим. Внезапно, я отгородился от повелений того учения, в рамках которого я был воспитан, я стал чужаком и одиночкой среди них, до тех пор пока полностью не отделился от {этого учения. . .}													[Наставник Барайз]								. . . (45.1) Так как нас учили, теперь, я знаю и понимаю, братья, идеи, написанные здесь: касательно пути приверженцев этого поколения, и касательно [его] тела. ..

Стр.37 (46.1) (Что до) приверженцев Духу и Заступнику, (никто) из них не предаст и не скажет: “Все это целиком написано об учителе, наслаждающимся хвастовством. И вновь, об источнике происхождения его тела. . . (47.1) Он грешит. Для того, кто хочет услышать и уделить внимание тому, как предки откровенничали по поводу его избранника, которого он выбрал и взял с собой из поколения, где он появился; и то, как он (это) завещал потомству. Теперь он (то есть каждый отец) рассказал о своем наслаждении; и они (то есть избранные) проповедовали это посторонним. . . (48.1) Восхваляя и превознося своих учителей за правду и надежду, которую они открыли им, они продемонстрировали свою благодарность. Следуя приверженичеству, каждый апостол говорил и писал в мемуарах, как он ощущал свое наслаждение. [Так] первый Адам [. . .] говорил [в] своем [пророческом предвидении]: “ [. . .] ангел. . . Стр.39 Стр.41

<!-- Hermeticum May as well be one of the most influential works in the history of Mankind. Hermeticism has influenced people from Newton to presumably Crowley. It is postulated to of been written during the days of Christianity sometime before the third century. It certainly influenced Bardesanes the Ancient Gnostic Teacher of Edessa However its exact connection to Manicheism is somewhat enigmatic. Mani it has been said that Mani was influenced by Bardesanes, however one must not forget that Mani criticized Bardesanes and Marcion alike. Nevertheless Hermes/Troth remains a deity in Manicheism. One may postulate a direct connection between Mani and Hermetic works; nevertheless it is impossible to prove how exactly Mani was influenced by Hermeticism. This paper is also an etiological inquiry into how Mani may have been influenced by Hermeticism; This paper also endeavors to draw affinities between Manichean doctrines and passages in the Corpus Hermeticum perhaps the most important work in Hermeticism. However one can postulate where and how and to what degree Hermeticism influenced Manicheism? This paper endeavors to explore the possibilities. Mani is the seal of the prophets In Manicheism.

Verses 1-6

One can discern between similarities between Manicheism and the opening texts of the Corpus Hermeticum in regards to the concepts of Light and Darkness and the Elements. One day Hermes/Troth was meditating on the nature of things and the Universe he felt his conscious raise to a high limit and his senses wane. In such he sensed a being greater than he. This being Poemandres the Shepard of Men then called his name and asked Hermes/Troth what he wished to know. He responds he wants to know the nature of the Universe and know God. Then Poemandres tells Hermes/Troth to think of what he wishes to know and he shall unravel to him the mysteries in which he desires to know. Then with the words of Poemandres Hermes/Troth sees himself surrounded by sweet and joyous light. Following this a Dark Contorted gloomy snake like substance descends upon the light [1]. This substance then transforms into in to a moist nature. Following this it emits smoke like that of a fire. Then from it comes a wailing groan like that of the voice of fire [2]. Then the Logos described in numerous parts as the Holy Word or Spirit Word descends upon the moist nature and liberates the elements of Fire (described as very vibrant), Air and water in this respective order [3]. We are told that the elements sprung forth from the Moist Nature; we are also told that Air rose form the earth. This must mean that the moist nature is earth [4]. Interestingly enough we are told Fire and Air are light elements. However water becomes mingled with the moist nature or earth and they are indiscernible from one another [5]. After this vision Poemandres asks Hermes/Troth if he has understood the vision, he responds he has not understood it and inquires the visions meaning. Poemandres the Shepard of men replies “The light is me, your God, mind prior to moist nature which appeared from Darkness” [6]. Poemandres also says to Hermes/Troth “Know that what sees in thee and hears is the Logos the Word of God, but Mind is Father God. Not separate are they” [7]. Following this Hermes/Troth thanks Poemandres in which tells him to “understand the light and make friends with it”.

[1] This is most interesting Bardesanes and Mani would both agree that the world of Light was invaded by Darkness [2] This is reminiscent of the primeval mans call in Manicheism, think the call God

[3] This is reminiscent of the answer God in Manicheism, interestingly enough Mani would agree with the Corpus Hermeticum that Fire, Water and Air are elements. Nevertheless the Corpus Hermeticum so far does not mention the other Manichean elements Light and Ether. Nevertheless Elements are not endemic to Manicheism and the Corpus Hermeticum. The Corpus Hermeticum, Zoroastrians and (Aristotle?) would both agree in the existence in the four elements of Fire, Water, Earth and Air.

[4] This is Interesting. According to a Manichean text the earth is from the demon Kuni and the world is of evil substance because of it. Manicheans would also agree that humanity came into being through the copulation of demons. Furthermore in Manicheism the Primeval man and his sons the light elements after they offer themselves as food to the forces of darkness, become imprisoned in mater. Later these elements shall become the world soul in which all life has in which imprisoned in the dark body. From this one can observe an interesting affinity between demons and earth, nevertheless the Demons are material opposed to the more abstract elements and the world of light.

[5] This may be contradictory to Manicheism as according to The Corpus Hermeticum only Fire and Air are mentioned as light elements, Water and Earth it seems are not. Earth being the moist nature is more of a negative imprisoning element. Water itself is homogonous with the Earth, giving it too unenlightening characteristics. Mani believed the five light elements (and the five sons of the Primeval Man) were Fire, Water, Light, Air and Ether. Mani replaced Earth with Light its antithesis opposed to the classical elements (India? Greece?).

[6] This is most Mani believed in the beginning there was The World of Light and The World of Darkness. It is also interesting when Poemandres says “The light is me your God, prior to moist nature prior to moist nature which appeared from darkness”. This must mean that God is one with light and “mind”. It also means that Poemandres is God. One must not forget that to a Manichean light and the soul were synonymous substances. Hence for it would be interesting if this Corpus Hermeticum was written in Greek, for the term “Psyche” means both spirit and mind in Greek. Mani believed all beings derive their soul from the world of light in preciseness the five sons of Ormuzd in which came from the Primordial light deity the Father of Greatness.

[7] This is interesting because the statement that “Know that what sees in thee and hears is the Logos the Word of God, but Mind is Father God. Not separate are they” is reminiscent of the principle of emanationism, in which one deity comes from another in which the creation is one in purpose with its creator. However one may ask if the Logos is in fact a deity as there is no proof yet of such. Nevertheless the Logos can qualify as an emanation in itself. Mani too himself believed in Emanations however one may ask where Mani received these ideas. Without doubt most of the religions Indo-Iranian in origin deal with emanations. Mani was born in the Parthian Empire and at that time the dominant religion of Persia was Zoroastrianism. In Zoroastrianism there are six great emminations of the one primordial good god Ormuzd, the Amesha spentas. For this reason it is more likely that Mani was influenced by Zoroastrian emminationism as opposed to Hermetical eminationism. It is also interesting that the Corpus Hermeticum states Mind is father god. Mani himself called the primordial god of light The Father of Greatness, in Zoroastrianism Ormuzd is not called such denoting a possible semantic Hermetic influence upon Manicheism.

Verses 7-

Following this Poemandres stares into the eyes of Hermes/Troth. After such Poemandres rises his head and shows Hermes/Troth another vision, in “Mind the Light” he sees “powers no man could number, and the cosmos grown beyond all bounds. Hermes/Troth also states that in such “the fire was compassed round by a most mighty Power, and now subdued had come unto a stand”. One must note that fire is a reoccurring element its interaction with power and through its cry being liberated by the Logos attest to its specialness. Following this Hermes/Troth states that when he saw these things he understood by the reason of the logos of Poemandres [8] and he was in great astonishment. This is interesting and such must mean the Logos both liberated the elements and spoke to Hermes/Troth alike. It is enigmatic exactly why Hermes/Troth is astonished about this, however one must note that the holy logos fell upon him to liberate him from his ignorance as the holy logos fell upon the moist nature to liberate fire. Hermes/Troth may have realized now what we may encounter later, perhaps his connection to fire and the world of light. Following this Poemandres states that what Hermes/Troth saw was “The Archetypal Form whose being is before beginning without end”. Then Hermes/Troth asks how the elements came in to being, In which Poemandres replies that they came into being through the will of God [8]. Following this Poemandres states that God is both male and female in form [9] and following this he states God brought forth another deity the Formative Mind whom is the god of spirit and fire. Poemandres also states the formative mind then creates 7 rulers who “enclose the cosmos” and that “men call their ruling fate”. Following this the Logos leaps up from the elements and becomes one with the Formative mind. After the Logos leaves the elements we are told that they become reasonless [10]. Following this Poemandres says “then the formative, he who surrounds the spheres and spins them with his worl, set turning his formations, and let them turn from a beginning boundless unto an endless end. For that the circulation of these spheres begins where Mind doth will”. This statement although somewhat confusing clearly states that the Formative mind is responsible for setting up some of the laws of the universe and the denotation of spheres may denote the planets. Furthermore the suggestion that all this is done through the will of God clearly denotes a Hermetic eminationalistic dimension. Following this we are told that from the “downward” elements (now without the Logos) came reasonless life. From the water came things that swim, from the air came winged things and from the earth came beasts [11]. Poemandres also says that around this time earth and water separate as mind willed. Nevertheless we are further told that “all Father Mind, being life and light, did bring forth Man co equal to himself, with whom He fell in love, as being his own child; for he was beautiful beyond compare, the image of his Sire. In very truth, God fell in love with his own form; and on him did he bestow all of his formations”. It may be interpreted from this that Man came from Fire, since Fire is not mentioned as a substance bringing forth lives unreasonable. This statement also attributes a sort of divinity to Man, since he is in gods own form and god brought Man “co equal to himself”. Furthermore if God is light and Man is in Gods own image one may further assume Man has some affinity with Fire [12].

[7] This must mean Poemandress is God, hencefore the God of the emanation.

[8] This Is most interesting. Nevertheless what Poemandras means when he says the elements came into being trough the word of God is enigmatic. Weather or not the elements include earth is enigmatic. Nevertheless one must keep in mind the Earth is synomomous with the moist nature which is darkness in which came from darkness, in which is not from the world of light. Nevertheless one must keep in mind that only after the darkness changed in to moist nature did it start spewing fire and finally emit the scream of fire. From this one may merit the suggestion that the darkness consumed Water, Fire and Air in which were from the light. With this suggestion one may consider that Water became corrupted by the darkness since it stayed with Earth. From this one may draw parallels between how the forces of darkness swallowed up the Primeval man and his sons the elements. One must also keep in mind the emminationalistic dimension of Manicheaism in which God takes part of himself in order to make new deities, in which are one in purpose with him. In such the Primeval man is willed into existence through the will of God but only abstractly. The Father of Greatness evokes the Mother of Greatness whom evokes the Primeval Man. Nevertheless the five elements and their origins are enigmatic.

[9] This is most interesting in Manicheism the beings are asexual. However the Corpus Hermeticum states God is male and female in form. One may ask in the Corpus Hermeticum if God like in Manicheanism is asexual. Nevertheless in Manicheism the World of light has the ability to change its form. In the third Evocation during the Seduction of the Archons a light deity shows itself to the male demon in the shape of a beautifull woman and to the female demons in the likewise shape of a man. However this action is not in any way sexual for the world of light as one may assume. The World of Light does such only to liberate light from the dark material bodies of the demons. From the Male demons comes sperm which is in part purified to make the light bodies of the sun and the moon. However there is no definitive proof Mani was influenced by the Corpus Hermeticum in this way.

[10] This is similar to the motifs we experience in Manicheism. In Manicheism esoteric knowledge leads to salvation. In Manicheism the material universe is the evil expression of Ahriman the God of evil and darkness. Only through knowledge of where we came from can one return to the world of light. In Manicheism Knowledge does not come from the earth but from the world of light.

[11] This is most interesting to a Manicheans, animals could not obtain gnosis esoteric knowledge. The Corpus Hermeticum states animals are without reason. However one must not overlook the Buddhist elements in Manicheism. In Buddhism above the animals and all other beings humans have the greatest potential of reaching nirvana. For this reason it is imposable to know if Mani was influenced in this aspect by the Corpus Hermeticum.

[12] Although In Manicheism the soul in a liberal since could be considered in the image of God, the Human body is the antithesis of the Soul. The soul comes from the God of Light and is from him. However the Human body is created through the copulation of demons. The statement that Man is Gods own child is interesting. Ormudzd in Manicheism had 5 “sons” one of them being fire. It may be debateable weather or not there was any Hermetic influence upon Manicheism regarding this mater.

A comparative analysis on Mazdakism

The influences upon Mazdak are manifold and somewhat enigmatic, like wise are Mazdak’s influences upon future religious leaders. We know little about Mazdak and all that we know about him comes from outside sources. Mazdak probably began his religious program sometime during the late fifth century. During this time he would convert the Persian Shahenshan Kavad and his son Klaus along with countless other individuals. After Kavad was deposed by his brother Zamsap (when), in part of his support of Mazdak, he fled to the Hepthalites and with their help he was able to regain his throne. After sensing the practical reasons of being a orthodox Zoroastrian, he abandoned his faith (clarify) and allowed his son Khosrow (Anushavan?) to arrange a “banquet” in Mazdaks honor in which cumulated in the death of the prophet and countless members form the religion in which he founded. Mazdak probelly drew from several sources to make his ideology, he most likely drew from Mani the greatest syncretist whom will always be a valued treasure box for all lovers of comparative religion. The Doctrine of Mani is extremely similar to that of Mazdaks and both of their idiologies inhabited Persia at the same time. Nevertheless the Concepts of Mani, Mazdak and the Mandaens today share several similarities. This makes it extremely difficult to find out how exactly Mazdak was influenced by past religious leaders. Nevertheless it is easier to prove that Mazdak did indeed influence Hashim ibn Hakim, Al-Muqanna (in Arabic the veiled one) who like Mazdak we know little about. Iranian (really?) Communist religious figures like Mazdak and Al-Muqanna are rare and for this reason there is most certainly a connection. In order to analyze the influances upon Mazdak and his later influances one should analyze the Mazdakite views on ideology, cosmology and concepts within the contexts of Manicheism, Mandaeism, Zoroastrianism (Mazdaism) and Gnosticism in general. In order to postulate exactly how Mazdak was influenced one should Mazdakite Vegitarianism, The Mazdakite movement is known for its vegetarianism. Nevertheless due to a lack in sources it is hard to know how extreme or mandatory Vegetarianism was in Mazdakism. There were at least two other Vegetarian religions during the Sasanid Empire, the Manicheans and the Jewish Christian Elechasians. Mani was born in 216 amongst the Elechasians. Although scholars may postulate that the Vegetarianism of Mani was influenced by Dharmic thought, he most likely he retained these beliefs from the sect in which he was reared. We too know little about the Elechasians. Although exactly when the Elechasians died out is enigmatic, we know Manicheans inhabited Persia up to the 11th centaury. Mazdak was probelly influenced by one of these sects. It is most likely that Mazdak was influenced by Manicheism in some way shape or form in regards to vegetarianism. This is more likely because the Manicheans were much more widespread and the Elechasians come form the highly syncretic culture of pre-Islamic Mesopotamia and if they were like Mandaens they never got too far out of Mesopotamia, unlike Manicheism in which spread from Mesopotamia to China and Rome. Henceforth Mani most likely influenced Mazdaks vegetarianism. Nevertheless Mazdakite Vegitarianism I was most likely slightly different than Manichean Vegitarianism. There were two broad classes in the Manichean hierarchy, the Hearers (the lay people) and the Elect (the Clergy); the clergy were Vegans, the Hearers on the other hand could eat animals (although not kill them). There is evidence suggesting the Mazdakites were more prolific vegetarians who could consume meat products. The proof for Mazdakites using animal products is weak, Sharastani compares the Mazakite communal use of woman and the communal use of fire water and fodder. It is ambivalent weather this passage from Sharastani is a comparison between Mazdakite free love and an Islamic Hadith or proof of Mazdakite use of farm animals. If the Mazdakites did use farm animals this would put them at odds with the Manicheans for several reasons, firstly Manicheans could not own animals, secondly Mazdakite logic might insist that the purpose of such would be for milk, eggs and honey. However Mazdak and Mani would agree that killing animals is wrong. The Mazdakite vegetarian ethic contrasts sharply with the Zoroastrian perception of the issue. One reason we know Kavad was an orthodox Mazdakite (for a while), is because he was a Vegetarian even though he largely kept quiet about it. The introverted defensive Vegetarian stance of Kavad (as opposed to Mazdak) may suggest that he was not a member of the Mazdakite clergy, in such this may prove that Vegetarianism was more proliferated in Mazdakism than in Manicheism. Nevertheless we know little about the Mazdakites and their dietary regimens. Nevertheless any speedy conclusions based on little evidence may prove detrimental to the integrity of the issue. The Mazdakite concept of sexuality is without doubt a colorful one. When Marx non-seriously wrote about Communists possessing communal wives in his Manifesto, he might have been shocked to of found out 1,400 years ago such thing really happened. If there is anything that can combat the proposition that Mani influenced Mazdak, it is their largely contradicting opinions on sex. The Mazdakites believed in the communal use of woman, in short free love. This contrasts sharply with the more austere view, in which the Elect were forbidden to marry and the Hearers were restricted to monogamy. Weather the Mazdakites believed in Marriage or not would be interesting (what about Kavad giving his wife to Mazdak?). Even though this seems to directly contradict Manicheism doctrine a more hidden similarity lurks. In Manicheism the elect are forbidden to own things. It is possible that in some way the Manichean concept of non-ownership was grabbed by Mazdak and twisted in a sexual context to be used by everyone in his religion. However with this argument lays one weakness that is the Manichean Elect did not own anything the Mazdakites shared everything. Mazdakism seems to have a positive open evaluation of sex, Agathias (who is he?) writes (really is that a quote?) “it is said he (Kavad) actually made a law in which woman were to be available to men in common”. Sexuality is negative in Manicheism as sexuality is what continues the imprisonment of the soul in the body, it was preformed by demons before it was preformed by humans. In this regard we can hardly postulate a Manichean influence upon Mazdak. Nevertheless The similarities between Mazdaks thought and that of Bardesanes of Edessa are more similar in this regard. Bardesanes positively evaluated sexuality and he believed Jesus was created through the sexual union of the Father of Life and the Mother of Life. Some sources even disparagingly state that Bardesanes believed in the purifying nature of Sexuality. We could also postulate a Marcionite influence upon Mazdak as Marcion did not sanction marriages. We could postulate that Bardesanes and Marcion influenced Mazdak however this would seem somewhat absurd as there are no Christian elements detected In Mazdakism. Overall it it is an enigma exactly how Mazdak came to expound his doctrines on free love. The similarities between the Mazdakite cosmology and eschatology and the cosmology and eschatology of other religions must be analyzed. In the Mazdakite movement there are three elements fire, water and wind. In Greek and Zoroastrian thought there exists fire, water, earth and air. In Manicheism there existed fire, water, air, light and ether. The Mazdakites occupied a position in which would be dually expectable to both thought systems, in such it sacrificed the elements in which did not agree with them. From this we may postulate a dual Zoroastrian and Manichean influence upon the elements Mazdakism. The greatest evidence in which may prove a Zoroastrian and or Manichean influence upon Mazdaks thought it the principles of light and darkness and their stipulations. In Mazdakism there existed light and darkness, by chance they mingled and by chance they will separate. The use of the concepts of Light (personifying good, itelect and life) and Darkness (personifying evil, ignorance and death) in Manicheism and Zoroastrianism is prolific. In Zoroastrianism, Ahriman (the devil) by chance discovers the world of light, inhabited by Ahura Mazda (the Zoroastrian creator god). In Manicheism, when the forces of darkness discover the World of light through their random chaotic movements, they decide to invade it. Zoroastrianism in this regard most likely influenced Mani and either directly or indirectly Mazdak. In Zoroastrianism and Manicheism there are three cosmological stages. Creation, Mixture and Separation. That is God’s good creation is a first perfect, then it is invaded and mixed with Darkness or evil creation then finally good and evil are separated. However it is enigmatic as to how Mazdak postulated that separation would happen at random as separation is by no means random in Manicheism and Zoroastrianism (in these religions separation requires a war). In Mazdakism there exists one God associated with the polar star whom rules thought the power of the stars, bellow him are four “powers” who govern the world through seven “ministers” whom “revolve” in the twelve spiritual beings. All interpreters have come to the conclusion that the 12 “spiritual beings” are the Zodiac, although it is possible that the seven “ministers” are in fact planets, their names are not that of the planets rather they denote professions. Nevertheless is Gustav Holst in his “Planets” symphony can name Venus the bringer of love, the Mazdkaites too could use descriptions like provost and commander to denote their planets, however the ideological reasons for such would be enigmatic. The interpretation that in Mazdakism the seven “ministers” are in fact the planets and the twelve spiritual beings are the zodiac would not be too ridiculous as if true it would be alighned with Mandaeism in this regard. In Mandaeism the demon Ruha through the copulation with her son the demon Ur propagates the seven planets and the Zodiac. The Nevertheless these are evil beings and does not converge well with the Mazdakite proposition that God rules through the power of the stars. Nevertheless Mandaens and Mazdakites would agree that there is a being associated with the Polar star. In Mandaeism the judger of souls Abathur (sometimes identified as Hiwel Ziwa) is seated there just as God in Mazdakism is associated with the polar star. The Religious traditions of ancient Mesopotamia between 500 BC and 500 AD were highly syncretic and the amounts of opaque and obscure religions sharing cosmological concepts must be unknown. Once again we do not know exactly what the Mazdakites believed in, however if they did we can postulate influances on how it came to be. We know little about Mazdakite eschatology and cosmology, we can be certain that the concepts of light and darkness were inherited form an Iranian religion. We also can postulate a partial Iranian influence upon Mazdaks conceptions of Creation, Mixture and Seperation. However proving that Mazdak was influenced by the Mandaen belief in the planets and the Zodiac is hard. Weather or not and if so to what extent Mazdak influenced future ideologies may be debated. Hashim Ibn Hakim the veiled one (Al-Muqanna) is far more collorfull than Mazdak. Al-Muqanna a native of Balkh in 759 claimed prophet hood and would terrify the Abassids for 14 years. Al-Muqanna would appear in public either with a green silk veil or a golden mask. He too was a communist who also believed in the communal use of woman. This has lead some to suspect a Mazdakite influence upon Al-Muqanna. However Al-Muqanna was by no means a pacifist like Mazdak. Hencefore one should be ambivalent about suggesting such things. However one must keep in mind that Mani was influenced by Marcion and Bardesanes even though the criticized them. Hence the divergences in pacifism need not disprove anything. The Kebzeh tradition of Abkhazia also believes in free love, even married couples can participate in it, hence contradicting with the western mainstream conception of Marriage. Kebzeh teaches that God is sexual energy. In Kebzeh it is totally tolerable for one man to have sex with another woman as long as his wives well being is not harmed. Woman in this thought do not despise other woman admiring their husbands. One can postulate a Mazdakite influace upon Kebzeh, as Abkhazia is not too far from Persia. Although it is imposable to prove that Mazdak Influanced the teachings of Al-Muqanna and Kebzeh it is possible. Although the Abkhazians are Circassians, Al-Muqanna was born in Iran and it is easier for ideas to proliferate in the language they began in as opposed to others.

-->