Manichaeism is a gnostic religion that originated in Babylonia in the 3d century AD.摩尼教是一个gnostic的宗教，起源于巴比伦在三维世纪的广告。 Its founder was a Persian of noble descent called Mani (or Manes), c.216-c.276.其创始人是一个崇高的波斯后裔所谓的摩尼（或manes ） ， c.216 - c.276 。 Manichaeism was long treated as a Christian heresy, but it is more clearly understood as an independent religion, drawing on the diverse resources of Christianity, Zoroastrianism, and Buddhism.摩尼教是长期被视为一个基督教异端，但它是更清楚地了解作为一个独立的宗教，绘画上的各种资源，基督教，拜火教和佛教。
At about the age of 24, Mani received a special revelation from God, according to which he was called to perfect the incomplete religions founded by earlier prophets--Zoroaster, Buddha, and Christ.约24岁，摩尼收到一个特别的启示来自上帝的，根据他被称为完善不完全统计，宗教所创立的较早先知-z oroaster，佛像，和基督。 About the year 242, he undertook an extensive journey as an itinerant preacher, proclaiming himself the "Messenger of Truth," the Paraclete promised by Christ.关于今年的242 ，他答应了广泛的旅程作为一个流动的布道者，宣布自己“信使真理， ” paraclete所承诺的基督。 Traveling throughout the Persian Empire and as far as India, he gathered a considerable following.旅游在整个波斯帝国和据印度，他聚集了相当以下。 He met with increasing hostility from the Zoroastrian priests and was finally executed for heresy.他会见了越来越多的敌意，从索罗亚斯德教徒的司铎和终于被处决的异端。
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Salvation, as taught by Mani, requires liberating the seed of light, the soul, from the material darkness in which it is trapped.救国，作为老师摩尼，要求解放的种子轻，灵魂，从材料的黑暗中，这是被困。 This is achieved by strict celibacy and ascetic practices.要实现这个目标，严格的独身和禁欲的做法。 Those who would become perfect are to set three "seals" on their lives: on the mouth, to speak only truth and to abstain from meat or impure food of any kind; on the hands, to refrain from war, killing, or injuring life; on the breast, to render impossible the works of the flesh.这些谁将成为完美的是设置三个“海豹”对他们的生活：在口耳相传，发言的唯一真理，并投弃权票，从肉类或不洁的食物，任何种类的;手中，避免战争，杀害，或受伤，生活;关于乳房，使不可能的作品，肉中刺。 This triple seal applies only to the elect or pure; hearers follow a less demanding code.这三重密封，只适用于该选举或纯; hearers按照要求较低的代码。 The imperfect are destined to continual rebirth in a world of material bodies.不完善的，是注定要不断重生，在世界物质的机构。
Manichaeism, which denied the reality of Christ's body and rejected the notion of free will, adapted from Christianity baptism, the Eucharist, and a third sacrament of remission of sins at the time of death.摩尼教，这无可否认的现实，基督的身体和拒绝的概念，自由意志，改编自基督教的洗礼，圣体圣事，和第三圣礼减免捷联惯导系统在的死亡时间。 Because of its attitude toward the material world, Manichaeism regarded evil as a physical rather than a moral entity.因为它的态度，物质世界，摩尼教视为邪恶作为物理，而不是一个道德的实体。 Women were considered forces of darkness, binding men to the flesh.妇女被认为是黑暗势力的，有约束力的男子，肉中刺。
The Byzantine emperor Justinian issued an edict against the Manichaeans, and Saint Augustine, who for 9 years had been a Manichee, wrote and spoke against this heresy, as well as described his own experience in his Confessions. 拜占庭皇帝查士丁尼发出法令，对摩尼教派，和圣奥古斯丁，谁为九年已manichee ，撰写和发言反对这个邪，以及形容他自己的经验，在他招供。
Manichaeism disappeared in the West in about the 6th century, although its doctrines reappeared in the teachings of the Bogomils, Albigenses, and other sects during the Middle Ages.摩尼教消失，在西方大约在6世纪，虽然其学说再次出现的教诲，该波果米尔人，比根斯派，和其他宗派在中世纪。 In the East, Manichaeism survived until the 13th century.在东部地区，摩尼教存活，直至13世纪。
Agnes Cunningham张云坎宁安
Bibliography
参考书目
Asmussen, JP,
Manichaean Literature (1975); Burkitt, FC, The Religion of the Manichaeans
(1925); Jackson, AVW, Researches in Manichaeism (1932; repr. 1965); Runciman,
Steven, The Medieval Manichees (1947; repr. 1961); Windengren, George, Mani and
Manichaeism, trans. asmussen太平绅士，摩尼教文献（ 1975年） ;伯基特，财委会，宗教的摩尼教派（ 1925 ）
;杰克逊， avw ，在摩尼教的研究（ 1932年; repr 。 1965年） ; runciman ，史蒂芬，中世纪manichees （ 1947年;
repr 。 1961年） ; windengren ，乔治，摩尼和摩尼教，跨。 by Charles Kessler
(1965).由查尔斯凯斯勒（ 1965年） 。
Manichaeism was a third century dualistic religion, founded by Mani, who fused Persian, Christian, and Buddhist elements into a major new faith.摩尼教是第三世纪的二元宗教，成立由摩尼，谁融合，波斯语，基督教，佛教的内容为一个主要的新信仰。 It was fought in the West as a virulent Christian heresy.这是战斗在西部地区作为一个恶毒的基督教异端。 Mani's religion was a complex Gnostic system offering salvation by knowledge.摩尼的宗教是一个复杂的gnostic系统提供救赎的知识。 The main features of Manichaeism were enunciated in an elaborate cosmogonical myth of two absolute and eternal principles which manifest themselves in three eras or "moments."主要特点摩尼教分别阐述了在一个复杂的cosmogonical的神话2的绝对和永恒的原则，体现了自己在三个时代或“矩” 。
The first moment describes a radical dualism in a previous age.第一时刻，介绍了一种激进的二元论在以往的年龄。 Light and darkness (good and evil), personified in the Father of Lights and the Prince of Darkness, were both coeternal and independent.光明与黑暗（善和恶） ，人格化，在父亲的灯光和王子的黑暗，都coeternal和独立。 In the middle moment Darkness attacked and became mixed with Light in a precosmic fall of primal man.在中东的时刻，黑暗的攻击，并成为混合光在一个precosmic秋天的原始男子。 This resulted in a second creation of the material world and man by the evil powers in which Light is trapped in nature and human bodies.这导致在第二次创造物质世界和男子由邪恶的权力，其中轻，是被困在自然界和人类机构。 Redemption of Light occurs by a cosmic mechanism in the heavens by which particles of Light (souls) are drawn up and fill the moon for fifteen days.赎回轻发生由一个宇宙机制，在天上，其中粒子的光（灵魂）是制定和填补月球为15天。 In the last phases of the moon Light is transferred to the sun and finally to Paradise.在过去的Phases of the Moon轻转移到太阳和最后的天堂。 Ever since the fall prophets have been sent by the Father of Lights, such as Zoroaster in Persia, Buddha in India, and Jesus in the West.自从秋天先知已被送往由父亲的灯，如zoroaster在波斯，佛陀在印度，和耶稣在西部。
But Mani was the greatest prophet who, as the paraclete, proclaimed a salvation by knowledge (gnosis) consisting of strict ascetic practices.但摩尼是最伟大的先知谁，作为paraclete ，宣布救恩的知识（预后）构成的严格苦行的做法。 In the last days of the second moment a great war is to be concluded with judgment and a global conflagration lasting 1,468 years.在最后几天的第二时刻，一个伟大的战争是要结束的判断和一个全球性冲突的持久一四六八年。 Light will be saved and everything material destroyed.轻将被保存和一切物质销毁。 In the third moment Light and Darkness will be separated forever as in the primordial division.在第三个时刻，光明与黑暗，将永远分离，作为在原始的记名表决。
In Mani's myth man is lost and fallen in existence, but in essence he is a particle of Light and thus one in substance with God.在摩尼的神话男子是失去了存在的下降，但在本质上他是一个粒子的光，从而在实质内容之一，与上帝。 Individual salvation consists in grasping this truth by illumination from God's Spirit.个别拯救在抓住了这个真理，光照从上帝的精神。 Christ appears as merely a prophet and is not really incarnate.基督似乎只是一个先知，并没有真正体现。 His teaching about Light and Darkness was falsified by his apostles, who came from Judaism.他的教学约光明与黑暗是伪造的，由他的门徒，谁是来自犹太教。 Mani restored his essential teachings.摩尼恢复他的基本教义。
Salvation was exemplified in the Manichaen community, a hierarchy of two classes: the Elect, who consisted of Mani's successor, 12 apostles, 72 bishops, and 360 presbyters; and the Hearers.救恩是体现在manichaen社会，等级，两班：选出，谁构成摩尼的继任者， 12使徒， 72主教，和360 presbyters ;和hearers 。 The Elect were "sealed" with a threefold preservative: purity of mouth, abstaining from all ensouled things (meat) and strong drink; purity of life, renouncing earthly property and physical labor which might endanger Light diffused in nature; and purity of heart, forswearing sexual activity.该当选“密封”了三倍，防腐剂：纯度的口耳相传，弃权从所有ensouled的东西（肉）和强有力的饮料;纯度的生活，放弃尘世的财产和体力劳动可能危及轻扩散的性质;和纯洁性的心， forswearing性活动。 The lower class of Hearers who lived less strenuous lives hoped for later liberation through reincarnation.低下阶层的hearers谁住少了艰苦的生活，希望为后来解放通过轮回。
Manichaean worship included fasting, daily prayers, and sacramental meals which differed greatly from the Lord's Supper.摩尼教崇拜，包括禁食，每日祈祷，圣吃饭，其中差别很大，从上帝的晚餐。 Hearers served the Elect "alms", fruit such as melons believed to contain great amounts of Light. hearers服务选出“施舍” ，水果，如瓜果，相信含有大量轻。 Baptism was not celebrated since initiation into the community occurred by accepting Mani's wisdom through preaching.洗礼不是庆祝发起以来的融入社区的发生，接受摩尼的智慧，通过说教。 Hymn cycles extolling redeeming knowledge were sung to focus believers' attention on the beauty of Paradise, where rescued souls dwelt.赞美诗周期歌颂挽救的知识晟把重点放在信徒的注意，对美丽的天堂，获救的灵魂详述。
Manichaeism spread both east and west from Persia.摩尼教蔓延，双方东部和西部，从波斯。 In the West it was vigorously fought by both the Christian church and Roman emperors.在西方，这是大力争取，无论是基督教和罗马的皇帝。 Opposition was especially strong in Africa under Augustine, who for nine years had been a Hearer.反对派的强烈，尤其是在非洲下，奥古斯丁，谁为九年已言外。 Augustine challenged Manichaeism by denying Mani's apostleship and condemning his rejection of biblical truth.奥古斯丁挑战，摩尼教，否认摩尼的apostleship ，并谴责他拒绝圣经真理。 Other critics accused him of inventing fables which made his ideas not a theology or philosophy but a theosophy.其他批评者指责他发明的寓言，使他的思想不是神学或哲学，而是theosophy 。 Manichaeism survived into the Middle Ages through such sects as the Paulicians and Cathari, which probably developed from the original tradition.摩尼教存活到中世纪，通过这种教派作为paulicians和cathari ，这可能是发达国家从原来的传统。
WA Huffecker华huffecker
Bibliography
参考书目
JP Asmussen,
Manichaean Literature; FC Baur, Das manichaische Religionssystem nach den
Quellen neu untersucht und entwikelt; FC Burkitt, The Religion of the Manichees;
LJR Ort, Mani: A Religio-Historical Description of His Personality; G.
Widengren, Mani and Manichaeism.太平绅士asmussen ，摩尼教文献;界功能界别鲍尔，之manichaische
religionssystem nach书斋quellen神经untersucht und entwikelt ;伯基特功能界别，宗教的manichees ;
ljr口服体液补充疗法，摩尼： religio历史描述他的个性; g.维登格伦，摩尼和摩尼教。
(216-ca. 277) （ 216 - CA的。 277 ）
Mani was an Iranian philosopher and painter who synthesized Persian, Christian, and Buddhist ideas to form Manichaeism, a dualistic faith which became one of the major religions of the ancient world.摩尼是伊朗哲学家和画家，谁合成波斯语，基督教，佛教的思想，形成摩尼教，二元的信仰而成为其中一个主要宗教的古代世界。 He received his early education in a Gnostic community in southern Babylonia and claimed his first revelation at the age of twelve and his call to apostleship when he was twenty-four.他收到他的早期教育在一个gnostic社会在南部巴比伦，并声称他的第一启示，在十二岁和他的电话apostleship时，他是2004年。 After his efforts to convert his community failed, he traveled to India, where he founded his first in religious group.之后，他的努力转换为他的社会失败，他前往印度，他在那里成立，他首先在宗教群体。 He returned in 242 to preach his faith in Babylonian provinces, and he became a vassal of the new monarch, Shapur I. Although Mani's beliefs were never established as the official state religion, he enjoyed royal protection and sent proselytizers throughout Persia and into foreign lands.他返回在242宣扬他的信仰在巴比伦省，和他成为附庸的新君主，沙普尔一，虽然摩尼的信念从未被确立为国家的官方宗教，他所享有的皇家保护和发送proselytizers整个波斯和进入外国地政。
Mani contended that he was the greatest and last prophet or paraclete sent by the Father of Light.摩尼认为他是最伟大的和最后的先知或paraclete派出由父亲的光。 His teaching was claimed to be superior to prophets who preceded him because, unlike Zoroaster, Buddha, and Jesus, Mani published an authoritative canon of at least seven major works.他的教学是自称为优于先知谁之前，他是因为，不同的zoroaster ，菩萨，耶稣，摩尼出版的权威佳能在至少7个主要工程。 His system includes an elaborate mythical cosmogony and eschatology conceived in terms of two absolute principles, Light and Darkness, and an ascetic way of salvation.他的系统包括一个详细的宇宙起源神话和末世的构想而言，两个绝对的原则，光明与黑暗，一苦行的方式救赎。 A unique feature of Manichaeism was paintings which illustrated his system of redemption.一个独特的特点，摩尼教，是画，说明他的系统的赎回权。 Mani claimed continuous revelations and inspiration from an angel, "the Twin," who as his heavenly alter ego prepared and protected him as a teacher and initiated him in the way of salvation.摩尼声称连续启示和灵感来自一天使“ ，双”谁作为他的天堂改变自我准备和保护他作为一个教师，并提出他的方式救赎。 Miraculous healings were also attributed to Mani to authenticate his divine mission.神奇的healings也归因于摩尼来验证他的神圣使命。
After the death of Shapur, Mani was charged by Persian priests with perverting the traditional religion.去世后，沙普尔，摩尼被控由波斯祭司与贪赃枉法的传统宗教。 The new king, Vahram I, imprisoned him, and a prolonged trial ensued.新国王， vahram ，我被囚禁他，并长期随后的审判。 Mani was chained (known to his followers as his "crucifixion") and greatly weakened by fasting.摩尼被铁链（众所周知，他的追随者，因为他的“十字架” ）和极大地削弱了由禁食。 He died twenty-six days after giving a final message to his church.他死于26天后，给予最后的讯息，他的教会。 His followers memorialized Mani's death in their Bema festival celebrated yearly in March.他的追随者纪念摩尼的死在他们的bema节庆祝每年的3月。
WA
Hoffecker华hoffecker
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Manichæism is a religion founded by the Persian Mani in the latter half of the third century. manichæism是一个宗教成立由波斯摩尼在下半年的第三个世纪。 It purported to be the true synthesis of all the religious systems then known, and actually consisted of Zoroastrian Dualism, Babylonian folklore, Buddhist ethics, and some small and superficial, additions of Christian elements.它的本意是要真正的合成所有的宗教系统，然后是众所周知的，实际上构成索罗亚斯德教徒的两重性，巴比伦的民俗，佛教伦理，和一些小和肤浅的，增加了基督教的要素。 As the theory of two eternal principles, good and evil, is predominant in this fusion of ideas and gives color to the whole, Manichæism is classified as a form of religious Dualism.作为理论的两个永恒的原则，善和恶的，是突出在这融合的思想，并给出颜色整体来说， manichæism被归类为一种形式的宗教二元。 It spread with extraordinary rapidity in both East and West and maintained a sporadic and intermittent existence in the West (Africa, Spain, France, North Italy, the Balkans) for a thousand years, but it flourished mainly in the land of its birth, (Mesopotamia, Babylonia, Turkestan) and even further East in Northern India, Western China, and Tibet, where, c.它的蔓延与非凡的速度在这两个东方和西方保持了零星和间歇性的存在，在西方国家（非洲，西班牙，法国，北意大利，巴尔干地区） 1000年，但它蓬勃发展，主要是在土地上诞生， （美索不达米亚，巴比伦，土耳其斯坦） ，甚至进一步东在印度北部，中国西部和西藏，那里长 AD 1000, the bulk of the population professed its tenets and where it died out at an uncertain date.广告1000年，大部份的人口professed其原理和而死亡在不明朗的日期。
I. LIFE OF THE FOUNDER一，生活的创始人
Mani (Gr. Manys, gen. usually Manytos, sometimes Manentos, rarely Manou; or Manichios; Latin Manes, gen. Manetis; In Augustine always Manichaeus) is a title and term of respect rather than a personal name.玛尼（ gr. manys ，根。通常manytos ，有时manentos ，很少manou ;或manichios ;拉丁美洲manes ，根。 manetis ;在奥古斯丁始终manichaeus ）是一个标题和长远的尊重，而非个人的名义。 Its exact meaning is not quite certain, ancient Greek interpretations were skeuos and homilia, but its true derivation is probably from the Babylonian-Aramaic Mânâ, which, among the Mandaeans was a term for a light-spirit, mânâ rabba being the "Light King".其确切含义是不太肯定的，古希腊的解释，被skeuos和homilia ，但其真正的推导，可能是从巴比伦-阿拉姆语mânâ ，其中除该曼德安是一个任期为一光年的精神， mânâ rabba被“轻国王“ 。 It would therefore mean "the illustrious".因此，它将是指“杰出” 。 This title was assumed by the founder himself and so completely replaced his personal name that the precise form of the latter is not known; two latinized forms, however, are handed down, Cubricus and Ubricus, and it seems likely that these forms are a corruption of the not unusual name of Shuraik.这个称号是所承担的创立者本身，所以完全取代他个人的名义表示，确切的形式，后者则是不知道;两个latinized形式，但是，传世， cubricus和ubricus ，而且似乎有可能，这些形式是一种腐败该并非不寻常的名称shuraik 。 Although Mani's personal name is thus subject to doubt, there is no doubt concerning that of his father and family.虽然摩尼的个人的名义，因此受到怀疑，这是毫无疑问的认为，有关他的父亲和家庭。 His father's name was Fâtâk Bâbâk (Ratekios, or the "well preserved"), a citizen of Ecbatana, the ancient Median capital and a member of the famous Chascanian Gens.他的父亲的名字是fâtâk bâbâk （ ratekios ，或“保存完好” ） ，公民埃克巴塔那，古中位数资本的一员，著名的chascanian gens 。 The boy was born AD 215-216 in the village of Mardinu in Babylonia, from a mother of noble (Arsacide) descent whose name variously is given as Mes, Utâchîm, Marmarjam, and Karossa.该名男童出生的广告215-216在村mardinu在巴比伦，从母亲的崇高（ arsacide ）后裔的姓名不同的是给予的MES ， utâchîm ， marmarjam ，卡罗萨。 The father was evidently a man of strong religious propensities, since he left Ecbatana to join the South Babylonian Puritans (Menakkede) or Mandaeans and had his son educated in their tenets.父亲是一名男子显然是强烈的宗教propensities ，因为他离开埃克巴塔那加入南巴比伦的清教徒（ menakkede ）或曼德安和他的儿子曾在他们的教育原理。 Mani's father himself must have displayed considerable activities as a religious reformer and have been a kind of forerunner of his more famous son, in the first years of whose public life he had some share.摩尼的父亲，自己必须表现出相当大的活动，作为一个宗教的改革者，并一直种的先行者，更是世界闻名的儿子，在头几年的公共生活，他有一些份额。 It is not impossible that some of Patekios' writing lies imbedded in the Mandaean literature which has come down to us.它也不是不可能的一些patekios写作在于嵌入在mandaean文学已下降到我们。 Through misunderstandings the Aramaic word for disciple (Tarbitha, stat abs. Tarbi), Greek and Latin sources speak of a certain Terebinthos, Terebinthus of Turbo, as a distinct person, whom they confound partially with Mani, partially with Patekios, and as they also forgot that Mani, besides being Patekios' great disciple, was his bodily son, and that in consequence the Scythian teacher, Scythianus, is but Fatak Babak of Hamadam, the Scythian metropolis, their account of the first origins of Manichæism differs considerably from that given in Oriental sources.通过误解了阿拉姆语意为弟子（ tarbitha ，统计的ABS 。 tarbi ） ，希腊文和拉丁来源的发言，某一个terebinthos ， terebinthus的Turbo ，作为一个独特的人，他们混淆部分与摩尼，部分与patekios ，并作为他们还忘记了摩尼，除了patekios '伟大的弟子，是他身体的儿子，并在后果scythian教师， scythianus ，但fatak babak的hamadam ， scythian大都市，其帐户中的第一起源manichæism有很大不同，从表示，鉴于在东方的来源。 Notwithstanding Kessler's ingenious researches in this field, we cannot say that the relation between Oriental and Western sources on this point has been sufficiently cleared up, and it may well be that the Western tradition going back through the "Acta Archelai" to within a century of Mani's death, contains some truth.尽管凯斯勒的独具特色的研究在这一领域，我们不能说之间的关系，东方和西方的来源，在这一点上已得到充分的清理，以及它可能会认为，西方的传统，回到通过“学报archelai ”在一个世纪的摩尼的死亡，包含一些真理。
Mani's father was at first apparently an idolater, for, as he worshipped in a temple to his gods he is supposed to have heard a voice urging him to abstain from meat, wine, and women.摩尼的父亲是在第一显然是idolater ，因为，正如他在崇拜的寺院，他的神，他是从未听过的声音，要求他投弃权票，从肉类，葡萄酒和妇女。 In obedience to this voice he emigrated to the south and joined the Mughtasilah, or Mandaean Baptists, taking the boy Mani, with him, but possibly leaving Mani's mother behind.在服从这个声音，他移居到南部和加入mughtasilah ，或mandaean浸信会，同时该名男童摩尼，与他的意思，但可能离开摩尼的母亲背后。 Here, at the age of twelve Mani is supposed to have received his first revelation.在这里，在年满12摩尼是有收到他的第一启示。 The angel Eltaum (God of the Covenant; Tamiel of Jewish Rabbinical lore?), appeared to him, bade him leave the Mandaeans, and live chastely, but to wait still some twelve years before proclaiming himself to the people.天使eltaum （上帝的盟约; tamiel犹太犹太教传说？ ） ，在他看来，八德他离开曼德安和生活chastely ，但要等待仍有一些十二年前，宣布自己向人民负责。 It is not unlikely that the boy was trained up to the profession of painter, as he is often thus designated in Oriental (though late) sources.这不是不可能男童被受过训练的最多的专业画家，因为他是经常因此，指定在东方（虽然晚）的来源。
Babylon was still a center of the pagan priesthood; here Mani became thoroughly imbued with their ancient speculations.巴比伦仍然是一个中心，异教的神职人员;这里摩尼成为彻底充满了自己的古老的揣测。 On Sunday, 20 March, AD 242, Mani first proclaimed his gospel in the royal residence, Gundesapor, on the coronation day of Sapor I, when vast crowds from all parts were gathered together.对周日， 3月20日，广告242 ，摩尼首先宣布他的福音，在皇家住所， gundesapor ，就加冕一天sapor ，我当广大的人群从所有零件聚集在一起。 "As once Buddha came to India, Zoroaster to Persia, and Jesus to the lands of the West, so came in the present time, this prophecy through me, the Mani, to the land of Babylonia", sounded the proclamation of this "Apostle of the true God". “因为一旦佛陀来到印度， zoroaster ，以波斯，和耶稣向土地的西方，所以排在目前的时间，这个预言通过我，摩尼，向土地的巴比伦” ，吹响了宣布这个“使徒的真神“ 。 He seems to have had but little immediate success and was compelled to leave the country.他似乎已不大，但即时的成功和被强迫离开该国。 For many years he traveled abroad, founding Manichæan communities in Turkestan and India.多年来，他前往国外，成立manichæan社区在土耳其斯坦和印度。 When he finally returned to Persia he succeeded in converting to his doctrine Peroz, the brother of Sapor I, and dedicated to him one of his most important works, the "Shapurikan".当他终于回到波斯，他成功地转换到他的学说peroz ，兄弟， sapor ，我和尽忠职守的他，他的一个最重要的工程， “ shapurikan ” 。 Peroz obtained for Mani an audience with the king and Mani delivered his prophetical message in the royal presence. peroz获得摩尼观众与国王和摩尼发表了他的prophetical消息在英国皇家的存在。 We soon find Mani again a fugitive from his native land; though here and there, as in Beth Garmia, his teaching seems to have taken early root.我们很快就会发现玛尼再次逃犯从他的祖国的土地，虽然在这里和那里，因为在什么garmia ，他的教学似乎已采取了早期根。 While traveling, Mani spread and strengthened his doctrine by epistles, or encyclical letters, of which some four score are known to us by title.在旅行中，摩尼的蔓延，并加强他的学说书信，或通谕的信件，其中约4评分是我们所知的标题。 It is said that Mani afterwards fell into the hands of Sapor I, was cast into prison, and only released at the king's death in 274.这是说，摩尼之后落入手中sapor ，我是演员进入监狱，只有发表在国王的死亡在274 。 It seems certain that Sapor's successor, Ormuzd I, was favorable to the new prophet; perhaps he even personally released him from his dungeon, unless, indeed, Mani had already effected his escape by bribing a warder and fleeing across the Roman frontier.它似乎是肯定的是， sapor的继任者， ormuzd ，我是有利于新的先知;也许他甚至亲自解除了有关他从地牢，除非，事实上，摩尼已影响他逃脱，贿赂warder和逃离整个罗马边境。 Ormuzd's favor, however, was of little avail, as he occupied the Persian throne only a single year, and Bahram I, his successor, soon after his accession, caused Mani to be crucified, had the corpse flayed, the skin stuffed and hung up at the city gate, as a terrifying spectacle to his followers, whom he persecuted with relentless severity. ormuzd的青睐，然而，小不得要领，因为他占领了波斯的宝座只有一个单一的一年，巴赫拉姆，他的继任后不久，他的加入，所造成的摩尼被钉在十字架上，尸体flayed ，皮肤标本及红了在市门，作为一个可怕的眼镜，以他的追随者，他与无情的迫害的严重性。 The date of his death is fixed at 276-277.日期，他的死因，这是一个固定在276-277 。
II.二。 SYSTEM OF DOCTRINE AND DISCIPLINE系统的理论和纪律
Doctrine学说
The key to Mani's system is his cosmogony.关键摩尼的系统是他的宇宙起源。 Once this is known there is little else to learn.一旦这是众所周知的是，很少有其他人学习。 In this sense Mani was a true Gnostic, as he brought salvation by knowledge.在这个意义上的摩尼是真正的gnostic ，因为他所带来的救恩知识。 Manichæism professed to be a religion of pure reason as opposed to Christian credulity; it professed to explain the origin, the composition, and the future of the universe; it had an answer for everything and despised Christianity, which was full of mysteries. manichæism professed是一个单纯的宗教理由，反对基督教的轻信; professed解释的起源，组成，和未来的宇宙，它有一个答案，一切和鄙视基督教，这是充满了谜团。 It was utterly unconscious that its every answer was a mystification or a whimsical invention; in fact, it gained mastery over men's minds by the astonishing completeness, minuteness, and consistency of its assertions.这是完全昏迷，它的每一个答案是一mystification或一异想天开的发明;事实上，它取得的掌握超过男性的头脑，由惊人的完整性，微小，和一致性，其主张。
We are giving the cosmogony as contained in Theodore Bar Khoni, embodying the results of the study of François Cumont.我们正在给予的宇宙起源作为载于西奥多酒吧khoni ，体现了该项研究的结果弗朗索瓦库蒙。 Before the existence of heaven and earth and all that is therein, there were two Principles, the one Good the other Bad.前存在的天地和所有即是有，有两个原则，一个好其他坏。 The Good Principle dwells in the realm of light and is called the Father of Majesty (Grandeur or Greatness, Megethos, Abba D'rabbutha), or the Father with the Four Faces or Persons (tetraprosopon), probably because Time, Light, Force, and Goodness were regarded as essential manifestations of the First Being by the Zervanites (see Cosmogony: Iranian).良好的原则，驻留在境界轻，是所谓的父亲，英国（宏伟或伟大， megethos ，阿巴-r abbutha） ，或父亲与四所面临的或个人（ t etraprosopon） ，可能是因为时间，重量轻，力量，和善良被视为必不可少的表现，首先由zervanites （见的宇宙起源：伊朗） 。 Outside the Father there are his Five Tabernacles or Shechinatha, Intelligence, Reason, Thought, Reflection, and Will.以外的父亲，他有5 tabernacles或shechinatha ，情报，因此，思考，反思，和意志。 The designation of "Tabernacle" contains a play on the sound Shechina which means both dwelling or tent and "Divine glory or presence" and is used in the Old Testament to designate God's presence between the Cherubim.指定的“幕” ，包含一个发挥对声音shechina这意味着双方住所或帐篷和“神的荣耀，或存在” ，是用在旧约指定上帝的存在之间的基路伯。 These five tabernacles were pictured on the one hand as stories of one building -- Will being the topmost story -- and on the other hand as limbs of God's body.这五个tabernacles人合照上，一方面作为故事一建设-将被最上层的故事-兼论另一方面，作为四肢上帝的身体。 He indwelt and possessed them all, so as to be, in a sense, identical with them, yet again, in a sense, to be distinct from them.他indwelt和他们拥有的一切，以便能够在某种意义上，与他们相同，但再次，在某种意义上说，要有别于他们。 They are also designated as aeons or worlds, beata secula, in St. Augustine's writings.他们也被指定为aeons或世界，贝娅塔secula ，在圣奥古斯丁的著作。 In other sources the five limbs are: Longanimity, Knowledge, Reason, Discretion, and Understanding.在其他来源的五个四肢是： longanimity ，知识，因此，酌情权，和理解。 And again these five as limbs of the Father's spiritual body were sometimes distinguished from the five attributes of His pure Intelligence: Love, Faith, Truth, Highmindedness, and Wisdom.再次，这些五，作为四肢的父亲的精神体，有时尊敬的来自五大洲的属性，他的纯情报：爱，信仰，真理， highmindedness和智慧。 This Father of light together with the light-air and the light-earth, the former with five attributes parallel to his own, and the latter with the five limbs of Breath, Wind, Light, Water, and Fire constitute the Manichæan pleroma.这个父亲的光与光的空气和光的地球，前5个属性平行他自己，后者则与5四肢呼吸急促，风，光，水，火，构成了manichæan pleroma 。 This light world is of infinite exrtent in five directions and has only one limit, set to it below by the realm of Darkness, which is likewise infinite in all directions barring the one above, where it borders on the realm of light.有鉴于此世界是无限的exrtent在五个方向，并已上只有一个限制，设置它的下面是由黑暗的境界，这是同样无限，在各个方向，除非有一个以上的，而边界上的境界轻。 Opposed to the Father of Grandeur is the King of Darkness.反对的父亲宏伟，是国王的黑暗。 He is actually never called God, but otherwise, he and his kingdom down below are exactly parallel to the ruler and realm of the light above.他其实是从来没有所谓的上帝，但否则，他和他的英国下来下面是完全平行的统治者和境界鉴于以上。 The dark Pleroma is also triple, as it were firmament, air, and earth inverted.黑暗pleroma亦是三重，因为它被firmament ，空气和地球倒置。 The first two (Heshuha and Humana) have the five attributes, members, aeons, or worlds: Pestilent Breath, Scorching Wind, Gloom, Mist, Consuming Fire; the last has the following five: Wells of Poison, Columns of Smoke, Abysmal Depths, Fetid Marshes, and Pillars of Fire.首两个（ heshuha和胡玛）有五个属性，各位议员， aeons ，或世界： pestilent呼气，炎热的风，忧愁，有薄雾，消费火灾;最近有以下五个：井的毒药，列烟雾，深不可测的深度， fetid沼泽，和支柱，小心防火。 This last five fold division is clearly borrowed from ancient Chaldean ideas current in Mesopotamia.这个最后的5倍司，显然是借来的，从古代chaldean的想法目前在美索不达米亚平原。
These two powers might have lived eternally in peace, had not the Prince of Darkness decided to invade the realm of light.这两个权力，有可能永远生活在和平，没有王子黑暗的决定入侵的境界轻。 On the approach of the monarch of chaos the five aeons of light were seized with terror.对的方法，君主的混乱五个aeons轻检获与恐怖。 This incarnation of evil called Satan or Ur-devil (Diabolos protos, Iblis Kadim, in Arabic sources), a monster half fish, half bird, yet with four feet and lion-headed, threw himself upward toward the confines of light.这个邪恶的化身，所谓撒旦或乌尔-魔鬼（ diabolos protos ， iblis kadim ，以阿拉伯语来源） ，怪兽一半的鱼类，鸟类的一半，但与4英尺和狮子的头脑，投掷向上，对自己的局限轻。 The echo of the thunder of his onrush went through the blessed aeons until it reached the Father of Majesty, who bethinking himself said: I will not send my five aeons, made for blessed repose, to engage in this war, I will go myself and give battle.回声雷声，他onrush经历了有福aeons ，直到达成的父亲，女王陛下，谁bethinking自己说：我会不会派我5 aeons ，为有福repose ，从事在这场战争中，我会继续我自己和给予仗。 Hereupon the Father of Majesty emanated the Mother of Life and the Mother of Life emanated the first man. hereupon的父亲，国王陛下源自母亲的生活和母亲的生活所产生的第一人。 These two constitute, with the Father, a sort of Trinity in Unity, hence the Father could say: "I myself will go".这两个构成，与父亲，一种三位一体的团结，因此父亲可以说： “我本人将去” 。 Mani here assimilates ideas already known from Gnosticism (qv, subtitle The Sophia Myth) and resembling Christian doctrine, especially when it is borne in mind that "Spirit" is feminine in Hebrew-Aramaic and thus could easily be conceived as a mother of all living.摩尼在这里同化的想法已经知道从诺斯底主义（请参阅，副标题索菲亚神话）和相似的基督教教义，特别是当它是紧记的“精神”是女性在希伯来语-阿拉姆语，因此很容易被设想为一个母亲所有的生活。 The Protanthropos or "First Man" is a distinctly Irani an conception, which likewise found its way into a number of Gnostic systems, but which became the central figure in Manichæism.该protanthropos或“第一人”是一个明显伊拉尼一构想，同样找到了自己的方式分成若干gnostic系统，但成为核心人物在manichæism 。 The myth of the origin of the world out of the members of a dead giant or Ur-man is extremely ancient, not only in Iranian speculations but also in Indian mythology (Rig-Veda, X, 90), Indeed if the myth of giant Ymir in Norse Cosmogonies is not merely a medieval invention, as is sometimes asserted, this legend must be one of the earliest possessions of the Aryan race.神话的起源，世界上走出的成员一人死亡巨人或乌尔-男子是极其古老的，不仅是在伊朗的揣测，而且在印度神话（钻机-吠陀，第十， 90 ） ，事实上，如果神话巨人伊米尔在北欧cosmogonies不仅是一个中世纪的发明，有时是断言，这传说中，必须之一，最早的遗物的雅利安种族。
According to Mani the First-Man now emanates sons as a man who puts on his armor for the combat.据摩尼第一人，现在单凭儿子，作为一名男子谁把他的铠甲为战斗力。 These five sons are the five elements opposed to the five aeons of darkness: Clear Air, Refreshing Wind, Bright Light, Life-Giving Waters, and Warming Fire.这五个儿子的五个元素，反对以5 aeons黑暗的：清晰的空气，清新的风，明亮的光，赋予生命的水域，气候变暖，小心防火。 He put on first the aerial breeze, then threw over himself light as a flaming mantle, and over this light a covering of water; he surrounded himself with gusts of wind, took light as his lance and shield, and cast himself downward toward the line of danger.他提出的关于第一架空微风，然后把超过自己轻如燃烧的地幔，并在此轻覆盖的水;萨达姆的周围都是他以阵风风力，采取了轻如他的矛与盾，并投下自己的下调对行没有生命危险。 An angel called Nahashbat (?), carrying a crown of victory, went before him.一个天使的所谓nahashbat （ ？ ） ，携带一个官方的胜利，到他面前。 The First-Man projected his light before him, and the King of Darkness seeing it, thought and said: "What I have sought from afar, lo, I have found it near me."第一人预计他的光在他面前，和国王的黑暗看到它，思想和说： “我所寻求从远处，老，我发现它靠近我” 。 He also clothed himself with his five elements, and engaged in combat with the First-Man.他还穿自己与他的五个要素，并在战斗中从事与第一人。 The struggle went in favor of the King of Darkness.斗争中去，在有利于国王的黑暗。 The First-Man when being overcome, gave himself and his five sons as food to the five sons of Darkness, "as a man having an enemy, mixes deadly poison in a cake, and gives it to his foe."第一男子时，被克服，给自己和他的五儿子，作为食物的五个儿子，黑暗， “作为一个人有一个敌人，混合致命的毒药，在一个蛋糕，并给出了它，他的敌人” 。 When these five resplendent deities had been absorbed by the sons of Darkness, reason was taken away from them and they became through the poisonous admixture with the sons of Darkness, like unto a man bitten by a wild dog or serpent.当这5个灿烂的神佛已吸纳的儿子黑暗，原因是采取了远离他们，他们成了通过有毒外加剂与儿子的黑暗一样，所不欲，一名男子咬了一野犬或蛇。 Thus the evil one conquered for a while.因此，邪恶的一征服了一段时间。 But the First-Man recovered his reason and prayed seven times to the Father of Majesty, who being moved by mercy, emanated as second creation, the Friend of the Ligh t, this Friend of the Light emanated the Great Ban, and the Great Ban emanated the Spirit of Life.但第一人恢复了理性和祈祷的7倍，以父亲的女王陛下，谁正所提出的怜悯，作为第二所产生的创作，朋友的轻吨，这位朋友根据所产生的伟大的禁令，和伟大的禁令所产生的精神的生活方式。 Thus a second trinity parallel to the first (Father of Light, Mother of Light, First-Man) comes into existence.因此，第二三一平行的第一次（父亲的光，光的母亲，首先是人）生效的存在。 The first two personages of the latter trinity have not yet been explained and particularly the meaning of the Great Ban is a puzzle, but as in the former trinity, it is the third person, who does the actual work, the Spirit of Life (To Zon Pneuma), who becomes the demi-urge or world former.首两项人士，后者三一尚未得到解释和特别的意义，伟大的禁令是一个谜，但由于在以前的三位一体，它是第三人，谁做实际工作中，精神的生活（荣牛马） ，谁当选黛咪-促请或世界前。 Like the First-Man he emanates five personalities: from his intelligence the Ornament of Splendour (Sefath Ziva, Splenditenens, phegotatochos in Greek and Latin sources), from his reason the Great King of Honour, from his thought Adamas, Light, from his self reflection the King of Glory, and from his will the Supporter (Sabhla, Atlas and Omothoros of Greek and Latin sources).像第一人，他单凭5人物：从他的情报饰品的辉煌（ sefath日娃， splenditenens ， phegotatochos在希腊和拉丁美洲的来源） ，从他的原因，伟大的国王的荣誉，从他的思想adamas ，光明，从他的自我反思之王的荣耀，并从他的支持者会（ sabhla ，地图集和omothoros希腊和拉丁语来源） 。 These five deities were objects of special worship amongst Manichæans, and St. Augustine (Contra Faustum, XV) gives us descriptions of them drawn from Manichæan hymns.这五个神人的宗旨，特别崇拜当中， manichæans ，和圣奥古斯丁（孔特拉faustum ， XV ）号决议，给我们的描述，他们得出的manichæan赞美诗。
These five descend to the realm of Darkness, find the First-Man in his degradation and rescue him by the word of their power; his armour remains behind, by lifting him by the right hand the Spirit of Life brings him back to the Mother of Life.这5个下降到境界黑暗，寻找第一个男子在他的退化和拯救他的话，他们的权力，他的装甲部队仍落后于中，解除他的右手的精神，生活带来了他回到母亲生命。 The fashioning of the world now begins.该形成的世界现在开始。 Some of the sons of the Spirit of Life kill and flay the archons or sons of Darkness and bring them to the Mother of Life.一些儿子的精神，生活的杀戮和flay该执政官或儿子的黑暗和把他们的母亲生活。 She spreads out their skins and forms twelve heavens.她散布其外观和形式12天。 Their corpses are hurled on the realm of Darkness and eight worlds are made, their bones form the mountain ranges.他们的尸体是在投掷的境界黑暗和8世界作出的，他们的骨骼形成的山脉。 The Ornament of splendour holds the five resplendent deities by their waist and below their waist the heavens are extended.该饰品的辉煌拥有5灿烂的神由他们的腰部和低于其腰部老天爷是延长服务时间。 Atlas carries all on his shoulders, the Great King of Honour sits on top of the heavens and guards over all.地图集进行所有关于他的肩膀上，伟大的国王为维护名誉而坐在再加上老天爷和警卫所有。 The Spirit of Life forces the sons of Darkness to surrender some of the light which they had absorbed from the five elements and out of this he forms the sun and the moon (vessels of light, lucidae naves in St. Augustine) and the stars.精神生命力量的儿子黑暗投降的一些鉴于它们吸收的五行和走出这个他形式的太阳和月亮（船只轻， lucidae naves在圣奥古斯丁）和星级。 The Spirit of Life further makes the wheels of the wind under the earth near the Supporter.精神的生活，进一步使车轮风下，地球附近的支持者。 The King of Glory by some creation or other enables these wheels to mount the surface of the earth and thus prevents the five resplendent deities from being set on fire by the poison of the archons.国王的荣耀，一些创作或其他使这些车轮安装在地球表面，从而阻止了灿烂的五神被放火焚烧所毒害的执政官。 The text of Theodore bar Khoni is here so confused and corrupt that it is difficult to catch the meaning; probably wind, water, air, and fire are considered protective coverings, encircling and enveloping the gross material earth and revolving around it.文西奥多酒吧khoni是在这里，使混乱和腐败，这是很难赶上的含义;可能是风，水，空气，和消防被认为是保护覆盖，围堵和包络总值的材料和地球围绕着它。
At this stage of the cosmogony the Mother of Life, the First-Man, and the Spirit of Life beg and beseech the Father of Majesty for a further creation and for a third creation he emanated the Messenger; in Latin sources this is the so-called Legatus Tertius.在这一阶段的宇宙起源的母亲生活，首名男子，和精神的生活乞求和恳求的父亲，国王陛下为进一步建立和一个第三，他创作所产生的信使;拉丁美洲的来源，这是使所谓legatus tertius 。 This Messenger emanates twelve virgins with their garments, crowns, and garlands, namely, Royalty, Wisdom, Victory, Persuasion, Purity, Truth, Faith, Patience, Righteousness, Goodness, Justice, and Light.这信使源自12处女与他们的服装，冠，和花环，即专营权费，智慧的胜利，说服，纯度，真理，信念，耐心，正义，善良，正义，和轻。 The Messenger dwells in the sun and, coming toward these twelve virgin-vessels he commands his three attendants to make them revolve and soon they reach the height of the heavens.信使驻留在阳光下，未来对这些12美属维尔京-船只，他命令他的三个服务员，使他们旋转，并很快他们达到的高度，老天爷。 All this is a transparent metaphor for the planetary system and the signs of the zodiac.所有这是一个透明的比喻为行星系统和标志的十二生肖。 No sooner do the heavens rotate than the Messenger commands the Great Ban to renovate the earth and make the Great Wheels (Air, Fire, and Water) to mount.没有这样做，迟早老天爷旋转比信使命令的伟大禁止翻新地球和作出的巨大车轮（空气，火，和水）装入。 The great universe now moves but as yet there is no life of plants, beasts, or man.伟大的宇宙现在的举动，但尚未有没有生命的植物，动物，或人为的。 The production of vegetation, animal, and rational life on earth is a process of obscenity, cannibalism, abortion, and prize-fighting between the Messenger and the sons and daughters of Darkness, the details of which are better passed over.生产的植被，动物，和理性的地球上的生命的过程，就是一个淫秽，吃人肉，堕胎，及颁奖-之间的战斗Messenger和中华儿女的黑暗，细节是更好地通过。 Finally, Naimrael, a female, and Ashaklun, a male devil, bring forth two children, Adam and Eve.最后， naimrael ，一女，和ashaklun ，一名男子魔鬼，带来了两个孩子，亚当和夏娃。 In Adam's body were imprisoned a vast number of germs of light.在亚当的身体被囚禁的大量细菌轻。 He was the great captive of the Power of Evil.他是伟大的俘虏权力的邪恶。 The Powers of Light had pity an d sent a Savior, the luminous Jesus.权力轻了，可惜一d发出了一个救世主，夜光耶稣。 This Jesus approached innocent Adam, awoke him from his sleep of death, made him move, drew him out of his slumber, drove away the seductive demon, and enchained far away from him the mighty female archon.这耶稣接触无辜的亚当，一声巨响惊醒了他从睡眠中死亡，使他动议，提请他出去，他沉睡，开车离去了诱人的恶魔，并enchained远离他威武的女执政官。 Adam reflected on himself and knew that he existed.亚当反映了对自己和知道他存在。 Jesus then instructed Adam and showed him the Father's dwelling in the celestial heights, and Jesus showed him his own personality, exposed to all things, to the teeth of the panther, the teeth of the elephant, devoured by the greedy, swallowed by gluttons, eaten by dogs, mixed with and imprisoned in all that exists, encompassed by the evil odours of Darkness.耶稣当时指示显示，亚当和他父亲的住家，在天体的高度，和耶稣表明他自己的个性，暴露了所有的东西，到了牙齿的豹，牙大象，吞食由贪婪所吞噬gluttons ，吃狗，混合和被囚禁在所有存在的，所涵盖的邪恶黑暗的气味。 Mani's weird but mighty imagination had thus created a "suffering Savior" and given him the name of Jesus.摩尼的怪异，但强大的想象力，因此设立了一个“痛苦的救世主” ，并给了他奉主耶稣基督的名。 But this Saviour is but the personification of the Cosmic Light as far as imprisoned in matter, therefore it is diffused throughout all nature, it is born, suffers, and dies every day, it is crucified on every tree, it is daily eaten in all food.不过，这是救世主，但人格化的宇宙光，据被囚禁在此事，所以它是弥漫在整个所有的性质，这是出生，患有，模具每一天，这是钉在十字架上对每一个树，这是每天吃在所有食物。 This captive Cosmic Light is called Jesus patibilis.这自保宇宙光，是所谓的耶稣patibilis 。 Jesus then made Adam stand up and taste of the tree of life.耶稣，然后作出亚当站起来，和品味的生命树。 Adam then looked around and wept.亚当，然后看和哭泣。 He mightily lifted up his voice as a roaring lion.他mightily解除了他的声音，作为一个咆哮的狮子。 He tore his hair and struck his breast and said, "Cursed be the creator of my body and he who bound my soul and they who have made me their slave."他撕毁他的头发和击中他的乳房和说， “被诅咒的创作者我的身体和他谁约束，我的灵魂和他们谁令我他们的奴隶” 。 Man's duty henceforth is to keep his body pure from all bodily stain by practicing self-denial and to help also in the great work of purification throughout the universe.男子的责任，今后是要保住自己的身体纯从所有身体染色练自我否定，并帮助，也伟大的工作，净化整个宇宙。 Manichæan eschatology is in keeping with its cosmogony. manichæan末世是在符合其宇宙起源。 When, mainly through the activity of the elect, all light particles have been gathered together, the messenger, or Legatus Tertius appears, the Spirit of Life comes from the west, the First Man with his hosts comes from north, south, and east, together with all light aeons, and all perfect Manichæans.当，主要是通过活动的选举，所有轻粒子已聚集在一起，信使，或legatus tertius看来，精神的生活是来自西方，第一名男子与他的主持人是来自北部，南部，东部，连同所有轻aeons ，和所有完美的manichæans 。 Atlas, the World Supporter throws his burden away, the Ornament of Splendour above lets go, and thus heaven and earth sink into the abyss.地图集，世界的支持者投掷的负担，他离开时，饰品的色彩可以让以上的路要走，因此，天地陷入深渊。 A universal confla gration ensues and burns on till nothing but lightless cinders remain.一个普遍confla gration ensues和伯恩斯就到，只是lightless渣仍然存在。 This fire continues during 1486 years, during which the torments of the wicked are the delights of the just.这期间，消防继续一千四百八十六年，在这期间磨折的恶人是快乐的正义。 When the separation of light from darkness is finally completed, all angels of light who had functions in the creation return on high; the dark world-soul sinks away in the depth, which is then closed forever and eternal tranquillity reigns in the realm of light, no more to be invaded by darkness.当分离的轻从黑暗走向是终于完成了，所有的天使轻谁了职能，建立回报率高;黑暗的世界的灵魂，汇以外的深度，然后封闭，永远和永恒的安宁笼罩的境界轻，没有更多的被侵略的黑暗。 With regard to the after-death of the individual, Manichæism taught a threefold state prepared for the Perfect, the Hearers, and the Sinners (non-Manichæans).对于后死亡，个人， manichæism教了三倍，国家准备为完美， hearers ，并罪人（非manichæans ） 。 The souls of the first are after death received by Jesus, who is sent by the First-Man accompanied by three aeons of light and the Light Maiden.灵魂首先是死亡后所收到的耶稣，谁是发出的第一人的陪同下，由三aeons轻和轻处女作。 They give the deceased a water vessel, a garment, a turban, a crown, and a wreath of light.他们给死者一个水容器，服装，头巾，皇冠，和敬献了花圈，轻。 In vain do evil angels lie in his path, he scorns them and on the ladder of praise he mounts first to the moon, then to the First-Man, the Sun, the Mother of Life, and finally the Supreme Light.在徒劳的做邪恶天使的谎言在他的路径，他藐视和对他们的阶梯，称赞他的第一架到月球，然后向第一人，太阳，母亲的生活，最后最高法院轻。 The bodies of the perfect are purified by sun, moon, and stars; their light-particles, set free, mount to the First-Man and are formed into minor deities, surrounding his person.该机构的完善是纯化的太阳，月亮，星星，它们的轻粒子，设置免费，自由，摩，以第一的男子，并形成了轻微的神，他周围的人。 The fate of the Heavens is ultimately the same as that of the Perfect, but they have to pass through a long purgatory before they arrive at eternal bliss.命运天，最终是一样，即对完美的，但是他们已经通过长期的炼狱之前，他们抵达永恒的幸福。 Sinners, however, must, after death wander about in torment and anguish, surrounded by demons, and condemned by the angels, till the end of the world, when they are, body and soul, thrown into hell.罪人，不过，必须在死亡后徜徉在煎熬和痛苦，周围的恶魔，并谴责由天使，到年底的世界，当他们，身体与灵魂，扔进地狱。
Discipline纪律
To set the light-substance free from the pollution of matter was the ultimate aim of all Manichæan life.定光物质，不受污染问题的最终目的，所有manichæan的生活。 Those who entirely devoted themselves to this work were the "Elect" or the "Perfect", the Primates Manichaeorum; those who through human frailty felt unable to abstain from all earthly joys, though they accepted Manichæan tenets, were "the Hearers", auditores, or catechumens.这些谁，完全投身到这项工作被“选举”或“完美” ，灵长类manichaeorum ;那些谁通过人力弱者认为，不能投弃权票，从所有人间的欢乐，虽然他们接受manichæan原理，是“ hearers ” ，核数师，或慕道者。 The former bear a striking similarity to Buddhist monks, only with this difference that they were always itinerant, being forbidden to settle anywhere permanently.前者承担了惊人的相似性，以佛教僧侣，只有这种差异，他们始终流动，被禁止在任何地方永久定居。 The life of these ascetics was a hard one.生命的这些修道者是艰苦的一。 They were forbidden to have property, to eat meat or drink wine, to gratify any sexual desire, to engage in any servile occupation, commerce or trade, to possess house or home, to practice magic, or to practice any other religion.他们被禁止拥有的财产，吃肉或喝葡萄酒，情欲任何性关系的愿望，从事上述任何奴役占领，商业或贸易，拥有房子或家里，到实践魔术，或实践的任何其他宗教。 Their duties were summed up in the three signacula, ie seals or closures, that of the mouth, of the hands, and of the breast (oris, manuum, sinus).他们的职责，归纳起来有三个signacula ，即印章或关闭，即口，手，和乳腺癌（口，手，窦） 。 The first forbade all evil words and all evil food.首先禁止一切邪恶的话和一切邪恶的食物。 Animal food roused the demon of Darkness within man, hence only vegetables were allowed to the perfect.动物性食品中激起了恶魔的黑暗内的男子，因此，只有蔬菜，获准以完美的。 Amongst vegetables, some, as melons and fruit containing oil were specially recommended, as they were thought to contain many light particles, and by being consumed by the perfect those light particles were set free.其中包括蔬菜，一些，瓜果和水果含有石油特别建议，因为他们被认为是包含许多轻粒子，并正在消耗完美的这些轻粒子设置免费的。 The second forbade all actions detrimental to the light-substance, slaying of animals, plucking of fruit, etc. The third forbade all evil thoughts, whether against the Manichæan faith or against purity.第二禁止的一切行动，不利于轻物质，杀害动物，采摘水果等第三禁止一切邪恶思想，是否对manichæan信仰或反对的纯洁性。 St. Augustine (especially "De Moribus Manich.") strongly inveighs against the Manichæan's repudiation of marriage.圣奥古斯丁（尤其是“德moribus马尼希” ） 。 inveighs强烈反对manichæan的否定婚姻。 They regarded it as an evil in itself because the propagation of the human race meant the continual imprisonment of the light-substance in matter and a retarding of the blissful consummation of all things; maternity was a calamity and a sin and Manichæans delighted to tell of the seduction of Adam by Eve and her final punishment in eternal damnation.他们把它作为一个邪恶的本身，因为繁殖人类的意思，不断监禁轻物质的问题和延缓的幸福圆满的一切事物;分娩是一场浩劫和单仲偕和manichæans高兴的告诉引诱亚当，由大除夕及她的最后惩罚，永恒的damnation 。 In consequence there was a danger that the act of generation, rather than the act of unchastity was abhorred, and that his was a real danger Augustine's writings testify.在后果有一种危险是，该法的一代，而不是行为不贞洁是令人憎恶，而且他是一个真正的危险奥古斯丁的著作作证。
The number of the Perfect was naturally very small and in studying Manichæism one is particularly struck by the extreme paucity of individual Perfecti known in history.有多少完美的自然是非常小的和在学习manichæism ，一个是特别深刻的极端贫乏个别perfecti众所周知，在历史上。 The vast bulk of Mani's adherents -- ninety-nine out of every hundred -- were Hearers.绝大部分摩尼的信徒-9 9列，每百- he arers。 They were bound by Mani's Ten Commandments only, which forbade idolatry, mendacity, avarice, murder (ie all killing), fornication, theft, seduction to deceit, magic, hypocrisy, (secret infidelity to Manichæism), and religious indifference.他们的约束，摩尼的诫命， 10只，其中禁止偶像崇拜，谎言，贪婪，谋杀（即所有杀害） ，私通，盗窃，引诱，以欺骗，魔术，虚伪， （秘密不忠，以manichæism ） ，和宗教的冷漠。 The first positive duty seems to have been the maintenance and almost the worship of the Elect.第一个积极的责任似乎已维修和几乎崇拜的选举。 They supplied them with vegetables for food and paid them homage on bended knee, asking for their blessing.他们提供他们的蔬菜，粮食和付给他们致敬，对膝关节弯曲，要求为他们祝福。 They regarded them as superior beings, nay, collectively, they were thought to constitute the aeon of righteousness.他们把他们当作上级的人，不，集体，他们被认为构成了永旺正义的。 Beyond these ten negative commandments there were the two duties common to all, prayer and fasting.除了这些10负的诫命，有两个职责，共同所有，祈祷和禁食。 Prayer was obligatory four times a day: at noon, late in the afternoon, after sunset, and three hours later.祈祷是强制性的4倍， 1天：中午，晚在下午，夕阳后， 3个小时后。 Prayer was made facing the sun or, in the night, the moon; when neither sun nor moon was visible, then the North, the throne of the Light-King.祈祷是面对太阳，或在夜晚，月亮;时，既没有太阳也没有月亮是有形的话，北，宝座轻国王。 It was preceded by a ceremonial purification with water or for lack of water with some other substance in the Mohammedan fashion.这之前举行了一个仪式，净化水或因缺乏水与其他一些物质在穆罕默德的时装。 The daily prayers were accompanied by twelve prostrations and addressed to the various personalities in the realm of light: the Father of Majesty, the First-Man, the Legatus Tertius, the Paraclete (Mani), the Five Elements, and so on.每天祈祷，伴随着12 prostrations和给各种人物的境界轻：父亲女王陛下，第一男子， legatus tertius ， paraclete （摩尼） ，五行，等等。 They consist mainly of a string of laudatory epithets and contain but little supplication.他们主要一连串的美称称呼和遏制，但很少supplication 。 As time and attitude of prayer were intimately connected with astronomical phenomena, so likewise was the duty of fasting.由于时间和态度的祈祷者有着密切的联系与天文现象，因此，同样是有责任的禁食。 All fasted on the first day of the week in honor of the sun, the Perfect also fasted on the second day in honor of the moon.所有禁食的第一天就在本星期在荣誉的太阳，完善，也禁食第二天就在荣誉的月亮。 All kept the fast during two days after every new moon; and once a year at the full moon, and at the beginning of the first quarter of the moon.所有保持了快速，在两天后，每一个新的月球;和每年一次在充分月球，并在年初第一季的月亮。 Moreover, a monthly fast, observed till sunset, was begun on the eighth day of the month.此外，每月快，观察到日落，是开始就第八天，至本月底。
Of rites and ceremonies among the Manichæans but very little is known to us.礼记和仪式之间的manichæans ，但很少是我们所知的。 They had one great solemnity, that of the Bema, the anniversary of Mani's death.他们有一个伟大的严肃性，即该bema ，周年摩尼的死因。 This was kept with a vigil of prayers and spiritual reading.这是保持与守夜祈祷和精神文明读。 An empty chair was placed on a raised platform to which five steps led up.一个空椅子被放置在所提出的平台，以这五个步骤主导。 Further details are as yet unknown.进一步的细节是未知。 St. Augustine complains that although Manichæans pretended to be Christians, their feast of the death of Mani exceeded in solemnity that of the Death and Resurrection of Christ.圣奥古斯丁抱怨说，虽然manichæans假装被基督徒，他们的节日死亡摩尼超过在严肃指出，该死亡与复活的基督。
Manichæans must have possessed a kind of baptism and eucharist. manichæans必须拥有种的洗礼和圣体圣事。 The epistle on baptism, which occurred among the sacred literature of the Manichæans, is unfortunately lost, and in Oriental sources the matter is not referred to, but Christian sources suppose the existence of both these rites.在书信上的洗礼，发生之间的神圣文学的manichæans ，遗憾的是，失去了，并在东方来源的问题是没有提及，但基督教的来源，假设的存在，这两项仪式。 Of greater importance than baptism was the Consolamentum or "Consolation", an imposition of hands by one of the Elect by which a Hearer was received amongst their number.更重要的，比的洗礼，是consolamentum或“安慰” ，实行一举手一对，选出其中一言外收到当中，他们的人数。 The Manichæan hierarchy and constitution is still involved in obscurity.该manichæan层次和宪法仍是所涉及的默默无闻。 Mani evidently intended to provide a supreme head for the multitude of his followers.摩尼显然旨在提供一个最高元首为众多的信徒。 He even decided that his successor in this dignity should reside in Babylon.他甚至决定他的继任者在这方面的尊严，应该住在巴比伦。 This high priesthood is known in Arabic sources as the Imamate.这个高神父是已知在阿拉伯语来源作为imamate 。 In the East it seems to have possessed at least some temporary importance, in the West it seems hardly known or recognized.在东部地区，这似乎已拥有至少一些临时的重要性，在西方国家似乎很难已知或认可。 No list of these supreme Pontiffs of Manichæism has come down to us; hardly a name or two is known to history.没有名单，这些最高法院教宗的manichæism已下降到我们;很难的名称或二是众所周知的历史。 It is doubtful even whether the chair of Mani did not remain vacant for long periods.是值得怀疑的，甚至是否主席玛尼没有保持长期空缺。 On the duties and privileges of the Imamate we possess at present no information.对职责及特权的imamate我们拥有目前尚无信息。 According to Western and Eastern sources the Manichæan Church was divided into five hierarchical classes; St. Augustine names them magistri, episcopi, presbyteri, electi, and auditores; this Christianized terminology represents in Manichæan mystical language the sons of meekness, of reason, of knowledge, of mystery, and of understanding.根据西部和东部的来源manichæan教会分为五个层次班;圣奥古斯丁的名字，他们马吉斯特里， episcopi ， presbyteri ， electi ，以及核数师; christianized这个术语的代表在manichæan神秘的语言的儿子meekness ，因此，知识，神秘的，和理解。 Mani's astrological predilections for the number five, so evident in his cosmogony, evidently suggested this division for his Church or kingdom of the light on earth.摩尼的星座偏好该号码， 5 ，所以明显在他的宇宙起源，显然是建议这个师为他的教会或王国光在地球上。 The Teachers and Administrators (magistri and episcopi) are probably an adaptation of the legontes and drontes, the speakers and the doers, known in Greek and Babylonian mysteries; and the name "priests" is probably taken over from the Sabian Kura.教师及行政人员（马吉斯特里和episcopi ）可能是一个适应的legontes和drontes ，发言者和人中，已知在希腊和巴比伦的奥秘;命名为“祭司”可能是接管从sabian库拉。
With regard to the relation of Manichæism to Christianity two things are clear: (a) Some connection with Christianity was intended from the very first by Mani himself, it was not an after-thought, introduced when Manichæism came in touch with the West, as is sometimes asserted.方面的关系manichæism基督教两件事是明确的： （一）一些涉嫌与基督教的意图是从第一，由摩尼自己，这不是一个经过深思熟虑，推出时， manichæism来接触，与西方国家，作为有时断言。 Christianity was the predominant religion in Osrhoene, and perhaps the principle religion in all Mesopotamia in Mani's time.基督教的主要宗教在osrhoene ，也许宗教的原则，在所有的美索不达米亚在摩尼的时间。 Mani, whose object was to found a system, comprehensive of all religions then known, could not but try to incorporate Christianity.摩尼，其目的是发现了系统，全面的所有宗教，然后众所周知，但不能尝试把基督教。 In the first words of his proclamation on the coronation day of Sapor I, he mentioned Jesus, who had come to the countries of the West.在第一次的话，他就宣布加冕一天sapor ，我，他提到耶稣，谁已经到了西方国家。
(b) The connection was purely external and artificial. （二）连接，纯粹是外部和人工。 The substance of Manichæism was Chaldean astrology and folklore cast in a rigid dualistic mould; if Christianity was brought in, it was only through force of historical circumstances.实质manichæism是chaldean占星学和民俗学投在一个僵化的二元模具;如果基督教带来的，这是只有通过武力的历史条件下。 Christianity could not be ignored.基督教不能忽视。 In consequence在后果
Mani proclaimed himself the Paraclete promised by Jesus; rejected the whole of the Old Testament, but admitted as much of the New as suited him; in particular he rejected the Acts of the Apostles, because it told of the descent of the Holy Ghost in the past.玛尼宣布自己paraclete所承诺的耶稣;否决了整个旧约，但他承认由于大部分的新作为适合他;特别是他拒绝使徒行传，因为它告诉的后裔的圣灵，在过去。 The gospels were corrupted in many places, but where a text seemed to favor him the Manichee knew how to parade it.福音书被损坏的，在许多地方，但如果一个文本似乎有利于他manichee知道如何操。 One has to read St. Augustine's anti-Manichæan disputes to realize the extreme ingenuity with which scripture texts were collected and interpreted.一要读圣奥古斯丁的反manichæan争端，以实现极端的才智与经文文本的收集和解释。
Though Mani called himself the Paraclete he claimed no divinity but with show of humility styled himself "Apostle of Jesus Christ by the providence of God the Father"; a designation which is obviously adapted from the heading of the Pauline Epistles.虽然所谓的摩尼自己paraclete他声称，没有神，但与显示谦卑自己风格的“使徒耶稣基督由普罗维登斯神的父亲” ;指定，这显然是改编自标题的宝莲书信。 Mani, however, was the Apostle of Jesus Christ, ie the messenger of Christ's promise, that Paraclete whom he sent (apostolos from apostellos, to send) Mani's blasphemous assumption was thus toned down a little to Christian ears.摩尼然而，使徒耶稣基督，即信使基督的承诺，即paraclete的人，他发出了（在Apostolos从apostellos ，传送）摩尼的亵渎的假设，从而淡化一点，以基督教的耳朵。
Jesus Christ was to Mani but an aeon or persistent personification of Light in the world.; as far as it had already been set free it was the luminous Jesus, or Jesus patibilis.耶稣基督是摩尼，但一永旺或持续人格化轻，在世界上;而言，它已经设置免费，这是夜光耶稣，或耶稣patibilis 。
The historical Jesus of Nazareth was entirely repudiated by Mani.历史纳匝肋的耶稣是完全推翻了由摩尼。 "The son of a poor widow" (Mary),"the Jewish Messias whom the Jews crucified", "a devil who was justly punished for interfering in the work of the Aeon Jesus", such was, according to Mani, the Christ whom Christians worshipped as God. “儿子，一个贫穷的寡妇” （玛丽） ， “犹太messias ，其中犹太人钉在十字架上” ， “魔鬼谁是公正的惩罚，干涉，在工作的永旺耶稣” ，例如是，根据摩尼，基督的人基督徒崇拜上帝。 Mani's Christology was purely Docetic, his Christ appeared to be man, to live, suffer, and die to symbolize the light suffering in this world.摩尼的christology纯粹是docetic ，他的基督似乎是男子，生活，受苦，死象征轻的痛苦在这个世界上。 Though Mani used the term "Evangel" for his message, his Evangel was clearly in no real sense that of the Christians.虽然摩尼用“播道”为他的讯息，他的播道显然是在没有真正意义上的基督徒。
Mani finally beguiled the unwary by the use of such apparently Christian terms as Father, Son, and Holy Ghost to designate divine personalities, but a glance at his cosmogony shows how flimsy was the disguise.摩尼最后beguiled该由不小心使用这种显然是基督教的条款，作为父亲，儿子，和圣灵指定神圣的人物，但一看他的宇宙起源表明，如何站不住脚的，是变相的。 Nevertheless, spoke so cautiously, urging only faith in god, His light, His power, and His wisdom (in reality" the Father of Majesty"; the sun and moon; the five blessed aeons, his sons, and the Manichæan religion), that they deceived many.不过，以使谨慎行事，要求只有对上帝的信仰，他轻，他的权力，和他的智慧（在现实中“的父亲，国王陛下” ;太阳和月亮;五个有福aeons ，他的儿子，和manichæan宗教） ，他们欺骗了许多。
III.三。 HISTORY IN THE EAST历史在东部地区
Notwithstanding the bitterest persecution by the Sassanides in Persia as well as by the emperors at Rome, Manichæism spread very rapidly.尽管bitterest迫害由sassanides在波斯以及由皇帝在罗马， manichæism蔓延十分迅速。 Its greatest success was achieved in countries to the east of Persia.其最大的成就，是取得了在国家东部的波斯。 In AD 1000 the Arab historian Al-Beruni wrote: "The majority of the Eastern Turks, the inhabitants of China and Tibet, and a number in India belong to the religion of Mani".在广告1000年阿拉伯历史学家基地-贝鲁尼写道： “大多数东部土耳其人，居民的中国和西藏，以及一些在印度属于宗教玛尼” 。 The recent finds of Manichæan literature and painting at Turfan corroborate this statement.最近发现的manichæan文学和绘画在吐鲁番佐证，这项声明。 Within a generation after Mani's death his followers had settled on the Malabar Coast and gave the name to Minigrama, ie "Settlement of Mani".在一个代后，摩尼的死亡他的追随者已经解决了就马拉巴海岸并给出了名称minigrama ，即“解决玛尼” 。 The Chinese inscriptions of Kara Belgassum, once thought to refer to the Nestorians, doubtless have reference to the existence of Manichæism.中国人题字卡拉belgassum ，曾经被认为是指该nestorians ，无疑是有参考的存在manichæism 。 The great Turkish tribe of the Tuguzguz in 930 threatened reprisals on Mohammedans in their power if the Manichæans in Samarcand were molested by the Prince of Chorazan, in whose dominion they were very numerous.伟大的土耳其族人的tuguzguz在930的威胁，报复，对mohammedans在其权力范围，如果manichæans在samarcand被骚扰王子chorazan ，在其统治他们非常众多。 Detailed information on the extreme Eastern Manichæans is still lacking.详细资料极端东部manichæans仍然缺乏。 In Persia and Babylonia proper, Manichæism seems never to have been the predominant religion, but the Manichæans enjoyed there a large amount of prosperity and toleration under Mohammedan rule.在波斯和巴比伦适当， manichæism似乎从来没有以已为主的宗教，但manichæans享有有大量的繁荣和容忍下，穆罕默德统治。 Some caliphs were actually favorable to Manichæism, and it had a number of secret sympathizers throughout Islam.一些caliphs其实是有利于manichæism ，它曾多次秘密同情者，在整个伊斯兰教。 Though not numerous in the capitol, Bagdad, they were scattered in the villages and hamlets of the Irak.虽然不是很多，在国会，巴格达，他们则散布在村庄的义IRAK 。 Their prosperity and intimacy of social intercourse with non-Manichæans aroused the indignation of the Puritan party amongst Mani's followers, and this led to the formation of the heresy of Miklas, a Persian ascetic in the eighth century.他们的繁荣和亲密的社会交往与非manichæans引起的愤慨清教徒党之间的摩尼的追随者，这导致形成邪教的miklas ，波斯语苦修，在第八世纪。
As Manichæism adopted three Christian apocrypha, the Gospel of Thomas, the Teaching of Addas, and the Shepherd of Hermas, the legend was soon formed that Thomas, Addas, and Hermas were the first great apostles of Mani's system.作为manichæism通过了三项基督教apocrypha ，福音托马斯，教学addas ，和牧羊人的hermas ，传说是尽快形成托马斯， addas ， hermas人的第一个伟大的使徒的摩尼的制度。 Addas is supposed to have spread it in the Orient (ta tes anatoles), Thomas in Syria, and Hermas in Egypt. addas是要蔓延，它在东方的局长（电讯局长的工商业污水附加费anatoles ） ，托马斯在叙利亚和hermas在埃及。 Manichæism was certainly known in Judea before Mani's death; it was brought to Eleutheropolis by Akouas in 274 (Epiph., "Haer.", LXVI, I). manichæism肯定是已知的在朱迪亚之前，摩尼的死亡;它被带到eleutheropolis由akouas在274 （ epiph. ， “ haer ” ， lxvi ，我） 。 St. Ephrem (378) complained that no country was more infected with Manichæism than Mesopotamia in his day, and Manichæism maintained its ground in Edessa even in AD 450.圣ephrem （ 378 ）抱怨说，任何国家都更感染manichæism比的美索不达米亚在他的天，和manichæism保持其在伊得撒地面，甚至在广告450 。 The fact that it was combated by Eusebius of Emesus, George and Appolinaris of Laodicea, Diodorus of Tarsus, John (Chrysostom) of Antioch, Epiphanius of Salamis, and Titus of Bostra shows how early and ubiquitous was the danger of Manichæism in Western Asia.事实上，这是打击由尤西比乌斯的emesus ，乔治和appolinaris的老底嘉，狄奥多罗斯的塔尔苏斯，约翰（金口）安提阿，埃皮法尼乌斯萨拉米斯，提图斯的bostra表明，如何早期和无处不是危险manichæism在西亚。 About AD 404, Julia, a lady of Antioch, tried by her riches and culture to pervert the city of Gaza to Manichæism, but without success.关于广告404 ，朱莉娅，夫人安提阿，试图通过她的财富和文化妨碍城市加沙manichæism ，但未获成功。 In Jerusalem St. Cyril had many converted Manichæans amongst his catechumens and refuted their errors at length.在耶路撒冷的圣西里尔有很多转换manichæans当中，他的慕道者和批驳其错误的长度。 St. Nilus knew of secret Manichæans in Sinai before AD 430.圣尼卢斯知道的秘密manichæans在西奈半岛的前广告430 。
In no country did Manichæism enter more insidiously into Christian life than in Egypt.在任何国家都没有manichæism输入更多的阴险到基督徒的生活比在埃及。 One of the governors of Alexandria under Constantine was a Manichæan, who treated the Catholic bishops with unheard-of severity.其中一个省长亚历山大根据君士坦丁是一个manichæan ，谁处理的天主教主教团与奇闻的严重性。 St. Athanasius says of Anthony the Hermit (330) that he forbade all intercourse with "Manichæans and other heretics".圣亚他那修说，安东尼隐逸（ 330 ）表示，