ABSTRACT

When examining Catharism and related medieval heresies, we oftentimes encounter the claim
that these religious dissidents are connected with ancient Manichaeism and that the Cathars
and their coreligionists were adherents of Mani.
This claim was predominantly put forward in the polemist writings of the opponents of
Catharism and related movements, such as Durand of Huesca in his Liber contra manicheos
(1223) and numerous inquisitors, including Bernard Gui, who fully dedicates the first chapter
of his Practica inquisitionis heretice pravitatis (1323) to “the errors of the Manichaeans of
this age”.
+=+=+=+=+=+=+=+=+=+

MANICHAEISM, A RELIGION INSPIRED BY

JESUS, BUDDHA AND ZARATHUSTRA
Even in recent times, the alleged connection between Manichaeans and Cathars persists to
exist. For instance, Charles Schmidt (1812-1895) still states in his book Histoire et Doctrines
des Cathares (1848) that the Italian Cathars originate from the Manichaeans.
Only from the fifties of the previous century onwards, researchers have provided evidence
that Manichaeism is not related to Catharism. One of the first was the Italian church historian
Raffaello Morghen, who states in his 1951 book Medioevo cristiano that there is no proof that
Catharism originated from Manichaeism: the Manichaean dualism was cosmological and
metaphysical, whereas eleventh and twelfth century dualism was anthropological and ethical.
Even today, there are numerous groups, mostly in the esoteric milieu, who steadfastly
proclaim that the Cathars are derived from the Manichaeans…
Meanwhile, recent scientific research has clearly proven that the alleged relation can be
dispelled forever, and that the connections have emerged throughout time due to erroneous
interpretations and/or deliberate manipulations, which can be situated, above all, in the
context of the Roman Catholic Church.
A rectification…
MANICHAEISM AND THE SASANIAN EMPIRE
Too often, and completely unjustified, the adjective “Manichaeist” is used to refer to an action
or philosophy without any nuance, dualistic or even simplistic. Hereby it is completely denied
that Manichaeism was a proper religion in its own right, which originated in Persia (present-
day Iran) in the third century of the Common Era. At the time of its founder, Mani, this
religion spread significantly, both to the west and to the east of Iran. Soon, Manichaeism
competed with Zoroastrianism, Buddhism and Christianity, three religions that fiercely
contested the teachings of Mani since the fourth century. Later, during the Middle Ages, the
Roman Church put Manichaeism on the long list of Christian heresies. However, due to the
discovery of various Manichean texts, and also archaeological findings, from North-Africa to

© michel gybels Page 1

China, present-day historians can construct a better and objective image of this religion and its
great past.
The Sasanian Empire occupied an immense territory in the third century, supplemented with
vassal states, which also acknowledged the suzerainty of the powerful king of kings. Despite
of the armed conflicts with the neighbouring countries there was cultural, artistic and religious
exchange. The Empire, situated on the crossroads of major commercial trade routes, here and
there intersected with the important Silk Road, was permeated with various influences.
Certain monarchs, like Shabuhr I, benefited the exchanges and encouraged the translation of
Greek, Latin and Indian literary works. When it comes to religion, the Sasanian dynasty
succeeded in the expansion of the ancient Persian religion, Zoroastrianism.
Zoroastrianism or Mazdaism is a religion which originates from Persia. Today Zoroastrians
are a small majority in Iran (Persia) and also in Azerbaijan, India and the Kurd areas in Iraq
and Pakistan. It is estimated that there are 2.6 million Zoroastrians globally. The founder of
Zoroastrianism is the mythical prophet Zarathustra or Zoroaster, who lived around the tenth
century BC in the east of what we now know as Iran or Afghanistan. His teachings are
compiled in the holy book of Zoroastrianism, the Avesta. These teachings are characterised by
a strong dualism between good and evil. Humanity is stuck between two opposite powers:
Ahura Mazda (Enlightening Wisdom) and Angra Mainyu (Destructive Spirit), and must
choose the good side during the eternal struggle between the two. This ethical choice is
summarised in the three pillars: good words, good deeds and good thoughts.
In Antiquity and the early Middle Ages, before Islam emerged, Zoroastrianism was more
widespread than today. At that time, the inhabitants of major parts of south-west Asia
followed the teachings of Zoroaster. Zoroastrianism was the state religion of the Medes and
later in the Persian Empire.
Cyrus the Great decided to make Zoroastrianism the state religion of the Persian Empire after
his campaigns in the areas of the Medes. This continued, with interruptions, until the spread
of Islam in the seventh century. The Zoroastrians, who did not convert to Islam, were called
gabar. The Gabar—a degeneration of the Arabian kāfir, meaning “unbeliever”—were
considered second-class citizens. Even though they bought some tolerance by paying tax, they
were not allowed to ride horses or carry weapons and they were obliged to wear mandatory
clothes. They also spread in the east coast of Africa.
In the tenth century, intensification of the prosecution of non-Muslims occurred and many
were forced to emigrate to India, where to this very day the Parsi keep their beliefs. The
founders of the Parsi-communities in India left the Persian Gulf in the year 917. Parsi often
wear white clothes during prayer and a string around their waists.
In the course of time, this religion underwent major changes. It was originally monotheistic,
but later the ancient deities of the Persians increasingly started to play a role, such as the angel
of Amshaspand. The energy of the creator is being spread in sunlight and fire, according to
Zoroastrianism. That is the reason why Zoroastrian buildings are called fire temples.
Zoroastrians regard fire as the symbol of Ahura Mazda, but they neither honour nor worship
it, which is why the predicate fire worshippers is incorrect.

© michel gybels Page 2

Zoroastrians believe in life after death; you have to improve your spirit in this life or in the
next, before you encounter Ahura Mazda, the Enlightening Wisdom.
However, the Sasanian Empire also included Jews and Christians, mostly in the western
provinces, while Buddhism arose in the east in the Kushan Empire. It is in this diversity of
religions that Manichaeism manifested itself as a new religion.
Its founder, Mani, could always count on the benevolence and support of king Shabuhr I, who
allowed him to preach throughout the Empire. However, the politics of the religious tolerance
lasted only until Bahram II acceded the throne.
Influenced by Kirdir, the leader of the Zoroastrian religion, Bahram II commanded to arrest
Mani, who died in prison. From that moment onwards, Zoroastrianism becomes an intolerant
and dictatorial religious movement, which prosecutes Manichaeans, Christians, Jews and
Buddhists.
Despite of the prosecutions, Manichaeism nevertheless succeeds to maintain itself within the
borders of the Sasanian Empire. The adherents of the religion even succeed to develop
strongly based missionary missions, which led to the further spread of the teachings from
North Africa to China.

MANI (216-276), FOUNDER OF A NEW RELIGION

Mani, born in 216 in Mesopotamia, founded a new religion, which was named Manichaeism
after him. Various Greek, Coptic, Persian and Chinese texts prove that Mani has lived, and
that he is no imaginary figure. According to the Cologne Mani-Codex1 and the Chinese
Compendium2, Mani was born within a Northern-Babylonian rural community in 527 of the
Seleucid moon year, which is 216 according to the Christian calendar.

Some sources even give his date of birth: the eighth of nissan, which corresponds to 14 April,
but this date is historically uncertain and it seems that it is selected to compose the
Manichaean calendar.

Mani was the only son of Patticius and Maryam. His father was a pagan worshipper of the
god Nabu and around the time of the birth of Mani he converted to Elkasaism, a Judaeo-
Christian Baptist community, for which baptism and the ritual purification of the hands was
significant.

When Mani was four years old he was taken away from his mother and his father adopted him
in a male community of mughthasila (meaning “those who purify” in Arabic) who lived in
accordance to the teachings of Elkasai. The doctrine of Elkasaism is based on respect for the

1
The Cologne Mani-Codex is a small document of parchment (4,5 x 3,5 cm) which is being preserved at the
University of Cologne, and which originates from Upper-Egypt. The text is in Greek and was being edited
between the fourth and sixth century. The work presents the conflicts of the juvenile Mani, and is based on his
own testimonies, interpreted by his disciples. It is therefore a fundamental document for understanding the
spiritual revolution of Mani until he founds his new religion.
2
The Chinese Compendium originates from the caves with thousand Buddhas, near Dunhuang, where it was
found in the early twentieth century. It was edited at the court of the Tangdynastie in China. It is an exceptional
document, which is partly preserved at the British Library in London, and partly at the Bibliothèque Nationale de
France, written by a Manichaean bishop who was initiated in the Buddhist terminology and describes the life of
Mani, and the doctrines and rules of Manichaeism.

© michel gybels Page 3

Jewish laws, but it rejects the blood sacrifice (which is fundamental within Hebrew religion)
and replace it with purification of the water and thaumaturgical3 virtues. The mughtasilites
were rigorously bound to an alimentary code that is based on ethnic criteria: only food from
domestic, Jewish and male sources on the condition that the food was baptised was allowed;
forbidden was food from external, Greek and female sources.

According to the Cologne Mani-Codex, the life of Mani changed drastically when he turned
twelve, when he had his first visions and when he encountered various religious works within
his community, such as Diatesseron by Tatianus4, the epistles of Paul, the various writings on
the revelations and the acts of the different apostles like Peter, John, Paul, Andrew and
Thomas.

When he turned 24 his life changes and he dissociates himself more and more from the
religious community of the mughtasilites and he is seen, that is, according to the Manichaean
literature, as the long-awaited Paraclete5—mediator and Holy Spirit—heralded by Jesus in the
Gospel of John (14,26). At the time of the enthronement of the Sasanian king Shabuhr I, Mani
is being received as the new prophet, whereby a symbiosis takes place between two worlds:
prophetic and politic.

Mani then regards himself as part of the continuing cycle of the prophets. He does not see
himself as the last and final figure of this cycle, but he pretends to be both the heir of
Zoroaster for Persia, the Buddha for India and China and Jesus for the west. In other words,
he proclaims to be the universal prophet.

By appropriating the title of Paraclete, he soon antagonised the Christians, first of all
Augustine, and later Christian saints.

From 240 onwards Mani and his disciples begin missionary work and he engages mainly with
the Iranian (Persian) world. His many travels lead him to numerous cities, such as Seleukeia-
Ctesiphon in Mesopotamia between the Tigris and Euphrates and also Ganzak in Bactria.
Next, he travels to Bharat in India, following the path of the apostle Thomas, whose acts he
knows. He is fairly successful in Christian communities in India and in Deb he founds a
Manichaean community.

There is even a rumour about the conversion of the Buddhist king of Turan and his family
members. However, in all probability, this is exaggerated Manichaeist propaganda.

With his return to Persia, he dedicates his Shabuhragan (Book of Shabuhr) to king Shabuhr I,
written in pehlevi or Old Persian, in which he explains his religious principles and also to
receive the goodwill of the king. With the help of Peroz, a brother of the king, Mani and his
followers receive a safeguard and also personal support from Shabuhr I in 253.

3
Thaumaturgical is derived from the Greek thaumatourgos, meaning “performer of miracles”.
4
Tatianus (ca. 120-173) was born among a pagan family in Syria and converted to Catholicism in Rome. He is
the author of a Diatessaron, a compilation of four Gospels in one document. It was written in Greek and it was
soon translated to Syrian. It was used as one Gospel within the Syrian church during the course of three
centuries. It is also called “the equilibrium of the Gospels”.
5
Paraklêtos in Greek: “he who is called for help, to defend”, a name often used for Christ or the Holy Spirit, as
protector or mediator.

© michel gybels Page 4

Since then, Mani is able to send out his disciples to the four major regions of the world as it
was known then: to Palmyra and Egypt, to North-East and probably also to Arabia and the
Arabian Peninsula. From 264 to 270 Mani goes to North-West to full his duty as universal
prophet.

After the death of Shabuhr I, Manichaeism was widespread in Iran. The only thing lacking
was the political decision to recognise Manichaeism as the official state religion. That
decision never happened. The enthronement of Hormizd I in 272-273, and, subsequently, of
his brother Varham I in late 273, led to the ending of Mani’s mission in Babylonia and
Khuzestan. He returned to Ctesiphon by the route of Kholassar where the viceroy Bat
converted to his religion after all.

The conversion was not received well by Varham I who arrested Mani and brought him to his
residence. He was not only confronted with the king himself, but also with his counsellor
Kirdir, leader of the Zoroastrian religion and in fact the actual ruler. He considered Mani to be
a rioter and he wished to reintroduce the Mazdaic law and orthodoxy in the region. Mani was
taken captive and died shortly thereafter due to exhaustion in prison around 276 or 277.

Mani’s successor was Sis of Kaskar, and also a strongly integrated religion with a well
established hierarchy. The successors proceed his work, whereby they altered some aspects of
the religion and picture their master as a martyr.

THE MANICHAEAN RELIGION

Mani believed that he was a prophet and that his ideas were in accordance with the
Zoroastrian belief that the universe is engaged in an ongoing battle between the powers of
good and the powers of evil. The Zoroastrians saw their good god Ahura Mazda as a stronger
principle than the power of evil (Angra Mainyu, darkness, matter), which rules the world, and
states that salvation of evil (the triumph of good, enlightenment, spirituality) is only available
through profound knowledge of both dualities and by the targeted battle against evil of a
select group of chosen ones.

Mani regarded eating meat as the first major sin of Adam and Eve, who he called Gehmurd
and Murdiyanag, and he believed that humanity’s salvation was only available by rejecting
meat, wine, blasphemy, sexuality and work, which all harm light elements.

Mani’s adherents were divided into two groups, a division which resulted in a fixed pattern
for later dualist sects. The first group were the Electi, or the Chosen Ones. The Electi were
ascetics and they dedicated their lives to salvation, with other words, to the separation of the
kingdom of light and the kingdom of darkness by living pure as an ascetic and by fasting on
Sundays and Mondays. They mainly ate fruits and solely drank fruit juices, because they
believed that fruit contained many light particles, which is contrary to regular water which
was only matter to them. It was forbidden for the Eclecti to eat or grow plants, to cut down
trees or to kill animals and, like Buddhist monks, they had to withhold fully from sex and
marriage.6

6
The rejection of meat, sex and marriage is an indication for the belief in the transmigration of souls. The
Manichaeans adopted this doctrine from Buddhism. Regarding the influence of Buddhism on Manichaeism, I
refer to a study by Richard Holtz,“Religions of the Silk Road: Overland Trade and Cultural Exchange from
Antiquity to the Fifteenth Century”(St. Martins Griffin, 2000.)

© michel gybels Page 5

The second group was called the Auditores or Audience. They followed the teachings of Mani
but they also did what was forbidden for Electi; they prepared the food, were married and
procreated. They also prepared the food and beverages for the Electi, they led a normal life,
even ate meat, but it was compulsory to fast on Sundays. Just like the Electi, they fasted a full
month before the most important celebration of the year, the Bema festival, that was
celebrated to commemorate the death of Mani.

Within some Manichaean communities there was also a third group who were not obligated to
perform religious practices, but who only had to believe in the religion. Due to their
propaganda, they ensured that Manichaeism became a popular religion.

When an Elect died, his soul immediately went to the Kingdom of Light, whereas the soul of
an Auditor undergoes several transmigrations before it reaches its ultimate goal, the
incarnation as an Elect.

The Manichaean viewpoint when it comes to the Fall determines their views on the complete
Old Testament, which they reject as the work of the evil principle. They regard the human
body as a prison and a burden to the soul of humanity, and they did not accept the view that
Christ had voluntarily chosen to lock up his divine soul in a similar human shape. They also
stated that Christ only had an apparent body and was seemingly born. This docetic view of the
incarnation completely undermines the reality of his life, death, resurrection and ascension
and, at the same time, attacks the roots of historic Christianity. That is the reason why some
Manichaeans made a division between the worldly or historic Christ, who was considered an
evil human being who belonged to matter, and the spiritual Christ, who was a divine
redeemer.

Manichaeism adopted three Christian/Gnostic Apocrypha, namely the Gospel of Thomas, the
Teachings of Addas and the Sheppard of Hermas. Soon the legend developed that Thomas,
Addas and Hermas were the first three major apostles of the religious system of Mani. Addas
assumingly spread Manichaeism in the Orient, Thomas in Syria and Hermas in Egypt.

Mani considered himself as the last prophet and the last heir of a sequence of men who were
guided by God, like Seth, Noah, Abraham, Shem, Enoch, Zoroaster, Hermes, Plato, Buddha
and Jesus.

In 297, about twenty years after Mani’s death, the Roman emperor Diocletian declared war on
the Zoroastrian Persians. During that time, Manichaeism had penetrated the Roman Empire.
As there were also Zoroastrian elements within Manichaeism, Diocletian also persecuted
them. He considered this religion as a “pernicious snake” which poisoned the Roman people
with the customs and laws of the Persians.

Because Zoroastrians were considered fire worshippers who refused to cremate or bury their
deceased, because they believed that fire and earth were too sacred to get into contact with
dead bodies,7 Diocletian proclaimed a law which stated that all leaders and propagandists of
Manichaeism should be put to death at the stake, together with their holy books.8

7
The Zoroastrians laid their deceased in the open air on a ziggurat where they fell prey to birds of prey. Only
when all bones were free of flesh, the bones were collected and buried.
8
S. N. C. Lieu, “Manicheism in the Later Roman Empire and Medieval China”( Manchester, 1985.)

© michel gybels Page 6

After Mani’s death in 276, various disciples spread the religion widely. Traces of
Manichaeism can be found in the Middle-East (Egypt, Gaza, Syria, Antioch, Palmyra) as far
as Babylonia and Mesopotamia (Ctesiphon), through Khuzestan (Gandishapur and Bharat), to
Bactria, Sogdia (Samarkand, Zamb and Merv), India (Deb, Tourfan, Sangim, Qotcho) and
China (Lo Yang, Chang’an and Quanzhou).

The most significant and interesting Manichaeist documents and archaeological findings, who
are used by present-day scholars to reconstruct the religion and its spread, come from the site
of Kellis or Ismant el-Kharab at the oasis of Dakhlah in Egypt and of the site Qotcho in India.
Many manuscripts were found in so-called caves of the thousand Buddhas, near Xinjiang in
China.

PROSECUTION OF MANICHAEISM

From the edict of the Roman emperor Diocletian onwards, promulgated in 302 in Alexandria,
the Roman state regarded Manichaeans as Persian spies. Besides, the Roman Church was
against Manichaeism and regarded it as a Christian heresy.

What were the most important reasons to consider the teachings of Mani as heresy? The
Roman Church believed that the two principles, good and evil, light and darkness, equal and
infinite, the creation of the universe and humanity, to be the result of a battle between the two
principles as a war without compassion, the rejection of the hate against the Old Testament,
mainly against the book Genesis and against the God who revealed himself through this book,
the reconsideration of the figure of Christ within a cosmic pattern and the refusal to admit his
human nature, were all reasons to fight against the Manichaean teachings.

In 443, Pope Leo I the Great proclaimed that Manichaeism was a Satanist doctrine “whereby
Satan has erected a mighty fortress within the frenzied worldview of the Manichaeans, in
which he could give orders and rule with his indecent brutality”. The acumen of his words
reflect the situation with which the pope in Rome was confronted: the city was being
overwhelmed with Manichaeans who endangered the Christian community at large with their
propaganda.

The first anti-Manichaean testimony is from 280 and is a letter which is being attributed to
Theonas, bishop of Alexandria, and directed to his adepts to arm oneself against the
Manichaean danger. Theonas accuses the Manichaeans of idolatry and sun worship, a charge
that lives on until Saint Augustine, who, as an ex-Manichaean, is firmly against this religion.

The Manichaean problem was not only current in Egypt, but the reactions against it were also
fierce in Palestine, for instance, in 302 by Eusebius of Caesarea in his monumental Historia
Ecclesiastica.9 In his Acts of Archelaus, written in 345, Hegemonius describes Manichaeism
as a heresy, and he labels Mani as the worst heretic ever known, a barbarian and the biggest
enemy of Christianity.

9
Eusebius (approx. 260-339) was a theologian who became a Church Father. He was also bishop of Caesarea
and Palestine.

© michel gybels Page 7

AUGUSTINE AS THE MOST IMPORTANT OPPONENT OF MANICHAEISM

The life and works of Saint Augustine (354-430), the most influential Church Father of the
West, were strongly related to Manichaeism. Between the age of 19 and 28 years old,
probably even older, Augustine was an adherent of Manichaeism. However, in 387 he is being
baptised in Milan and enters into conflict with his former fellow believers and his own past.
We can even assume that his philosophy and theology would differ tremendously without his
profound knowledge of the religion of Light.

The schism between Augustine and Manichaeism emerged when he started his study “On the
Morals of the Catholic Church and on the Morals of the Manicheans” in 387, and ended in
404 with the publication of his work “Concerning the Nature of Good”.

As an adherent of the religion, the young Augustine knew much about Manichaeism. This can
be concluded from his works which he wrote after his conversion to Catholicism, and mainly
from his magisterial cycle of thirty-three books, the Contra-Faustus.

An expert concerning Augustine studies, the Swiss Benedictine Basil Studer, also thinks that
Augustine was a Manichaean for only nine months, a claim that is also put forward by other
researchers. They make a distinction between the young auditor Augustine who was being
tempted by Manichaeism but did not know what it meant, and the older Augustine who has
shown his immense knowledge on Manichaeism when he became a Catholic priest, and
subsequently a bishop.

However, this way of perceiving the facts does not correspond with reality and the attentive
writings of the famous Confessiones will result in the development of a different view. In
book V of Confessiones, Augustine states that, as an audience, he started to doubt the
Manichaean claims considering the movement of the planets (such as the eclipses of the sun
and moon). In this regard, he compared his own knowledge with the attributed sayings of
Mani, without therewith discovering rational arguments. In book V he further states that this
blocked his zeal for studying the writings of Mani.

Before he became auditor of Manichaeism, Augustine did not know much about this religion,
but the Christocentric devotion appealed to him. He states this explicitly in his Confessiones:
“I ended up between men who preached their faith, based on a mix of cosmological and
metaphysical ideas with regard to our Lord Jesus Christ and the Paraclete…”.

The close relationship between Catholic Christianity and Manichaeist Christianity can be
illustrated with a dispute between Augustine and Fortunatus in 392. The Manichaeist priest
gives the following profession to Augustine, which closely resembles a Christian orthodox
faith: “This is what we confess: that God is incorruptible, shines, inaccessible, unknown and
immune to suffering, and that He lives in an eternal intrinsic Light and that in His realm no
demons, nor Satan, nor darkness reigns. We also confess that he sent a Saviour who is equal
to him”. During more than ten years, Augustine was very familiar with this community of
“true Christians”.

The Manichaeist past profoundly influenced Augustine, even after his conversion to Roman
Catholicism. In the years after his conversion, Augustine repeatedly tried to write down his
own interpretation of the book Genesis, the texts concerning Creation in particular, to
disprove the Manichaeist theories on that subject. In certain texts, it seems as Augustine was

© michel gybels Page 8

inspired by fragments from the Gospel Harmony (Diatessaron) by Tatianus, which he read in
his youth. Following the example of the Manichaeans he emphasised the fact that Christ was a
healer, with other words, that he was a physician. He also underlined that Christ was a master
of Knowledge (for Manichaeans the divine and redeeming gnosis10) and also the Divine
Wisdom and Enlightener.

For Augustine, this was the most important reason to get involved with this religious
community, which is related to the gnostic movement. The “sincere piety” of Augustine and
his devotion for Christ are clearly a legacy of Manichaeism, which, at the same time, has
profoundly influenced western civilisation.

At last, it is an established fact that the Roman Catholic Church was well informed on
Manichaeism due to the works of Augustine, which led to the designation of heresy and its
prosecution. That is the reason why later medieval religious dualists (Cathars, Waldensians,
Bogomils, Paulicians, etc…) were put under the same umbrella as Manichaeism, although
their Christology should be interpreted differently.

As we have seen, Manichaeism was first and foremost a religion inspired by the oriental,
which reached its zenith in ancient Persia, Mesopotamia, Egypt, Babylonia, and even India
and China with roots in Persian Zoroastrianism and also a symbiosis with Buddhism.

A connection or a continuation of Manichaeism in later western religious dissident

movements cannot be proven.

Michel Gybels

10
Gnosis means “knowledge”. For Gnostics, salvation could not be achieved through faith, but through an
intellectual understanding. Gnosis is solely possible for those who are able to understand and it is characterised
by a certain esotericism.

© michel gybels Page 9