The emergence and spread of Manichaeism as a cultural phenomenon

Аннотация

This article explores the literary tradition that developed on the basis of Manichaean teachings, tracing its evolution and cultural significance. It highlights how Manichaean-inspired poetry, while deeply rooted in early Turkic literature, transcended regional boundaries and became a notable part of ancient world literature. The study also examines the perspectives of the renowned scholar Al-Biruni on Manichaeism, emphasizing the credibility and depth of his insights. Through this analysis, the article sheds light on the spiritual, cultural, and historical impact of Manichaean literature across diverse civilizations. Keywords: Literature, Manichaeism, Mani, doctrine, belief, Al-Biruni, Turkic poetry, religious movements. modeled his own mission after that of Nicotheus and Introduction: Sources covering the life and activities of Paul. He had memorized the “New Testament” part of Mani Mani, whose original name was Surayk and who the Bible, but he rejected the “Old Testament” and became the spiritual leader of the Manichaeans, was denied the prophethood of Moses. [2, 37] According to born on April 14 in the year 216 CE. [1,24] His father, available information about Mani's life, he lived with Fatak, was originally from Ecbatana (modern-day his mother, Maryam, until the age of four. Afterwards, Hamadan), which was historically the capital of the his father Fatak entrusted him to the care of the clergy Parthian Kingdom and later of the Sasanian Empire. so that he could thoroughly study the teachings of the Known for his remarkable voice, Fatak gained fame Baptists. Even before reaching maturity, Surayk began within the society of Ctesiphon, one of the ancient to oppose certain rules of the church. Eventually, at the cities of the region. At the time of Surayk’s (Mani’s) age of 24, he left the temple. A year later, he declared birth, his father was a member of the Mesopotamian himself to be Mani Hayya (in the Syriac language, “the Baptists, a Judeo-Christian religious movement led by a Living Spirit”). prominent spiritual leader of that era named Elchasai. This figure succeeded in spreading his ideas across the It is known that during this time, the ruler of the Persian Empire, reaching even the borders of Rome. Sasanian Empire, Shapur I (240–273 CE), supported Mani’s activities. As a monarch, Shapur needed new There are several theories suggesting that Mani may ideas and a new religion to govern the empire have been inspired by Elchasai’s fame to start his own effectively. In an effort to free the people from the path. In his mission to spread his beliefs, Mani not only long-standing influence of Zoroastrian clergy who had traveled widely but also drew upon sources from kept them under pressure, Mani managed to spread his Hebrew traditions. Additionally, he expressed deep teachings across vast territories. Facts related to the reverence for their patriarchs – Adam, Seth, Enoch, biography of the Manichaean leader are also found in Idris, and Shem. three books published in ancient Egyptian (Coptic) The French scholar Isaac de Beausobre (1659–1738), in language. The texts composed of praises and hymns his comprehensive study The History of Manichaeism primarily provide insight into the final years of the and Its Destructive Influence, presented several pieces sect’s leader. For example, in the Kephalaia, Mani does of evidence suggesting that Mani considered himself an not go into detail about his missionary journeys, but he apostle of Jesus Christ. According to Beausobre, Mani does recount the early years of his activity and his American Journal Of Philological Sciences 124 https://theusajournals.com/index.php/ajps American Journal Of Philological Sciences (ISSN – 2771-2273) relationship with Shapur I. In the Psalms of Mani, there reformation of the core concepts found in is an elegy written from the perspective of his disciples, Zoroastrianism, Gnosticism, Judaism, Christianity, and describing the tragic death of their spiritual guide. Buddhism. Compared to Mani’s other writings, The Sermons of the Mani sincerely believed that, following the spiritual Manichaeans is more biographical in nature. According paths of Buddha, Zoroaster, and Jesus, he was the final to this text, Shapur died in 273 CE and the throne prophet for the last generation of humanity, passed to his son, Hormizd I. He, too, supported Mani’s proclaiming a universal religion that could unite all role as a religious leader in the empire. However, the nations and values. He envisioned a single, all- young king’s reign did not last long. Power soon passed encompassing faith adapted to the traditions and to his brother, Bahram I. worldviews of different peoples and regions. This doctrine endured on Earth for a thousand years, Bahram, who disapproved of Manichaean ideology, functioning in some regions as a religion and in others began persecuting the followers of the faith as soon as as a movement. he ascended the throne. By nature, Bahram was a man f