Manichaeism in the Early Sasanian Empire - Vol 40 - 1993 summary

Aug 26, 2026

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Manichaeism and Zurwanism are examined in the context of the early Sasanian empire, focusing on how Mani reworked earlier religious teachings. The study explains Mani’s background and cross-cultural knowledge—drawing on Christian Gnosticism, Zoroastrianism, and Buddhism—to interpret and adapt prior doctrines. It outlines the role of Säbuhragän and its “two principles” and “three times,” how royal support shaped Manichaeism’s rise, and how later Zoroastrian priestly influence curtailed it after Säbuhr’s death.

LanguageEnglish

CategoryResearch & Report

FormatPDF

Pages14

Reading Time35 min

AccessFree to download

Summary

Mani - the interpreter of religion

Mani’s religious roots and preaching

Säbuhragän and the “two principles”

Zoroastrian and Zurwanite mythology and Säbuhragän

NUMEN Vol. 40 (1993) MANICHAEISM IN THE EARLY SASANIAN EMPIRE MANFRED HUTTER Summary lt is well-known that Mani knew Christian Gnosticism, Zoroastrianism and also a little of Buddhism and used different items from these religions. As we can see from the Säbuhragän, the central themes of Mani's teachings at the Sasanian court were the "two principles" and the "three times", but he reworked them and brought them close to Zurwanism, because King Säbuhr did not favour 'orthodox'Zoroastrianism but 'heretical' Zurwanism. Thus Manichaeism could flourish for thirty years within the Sasanian empire. After Säbuhr's death the Zoroastrian priest Kirdir gained influence at the court, thus Manichaeism -and Zurwanism-met restrictions which finally led to Mani's death. In consequence Manichaeism and Zurwanism, which always favoured universalism, were put aside in order to establish Zoroastrianism as a nationalistic religion in Iran. 1. Mani-the interpreter of religion lt is a well-known fact that the Manichaean religion depends on many different roots: 1 Mani himself was born into an lranian family, but at the age of four his father took him to the religious community of the Elchasaites as has become apparent from the publication of the famous Manichaean Codex from Cologne. The location ofthe Elchasaites in South Mesopotamia bears its influence on Mani because South Mesopotamia was at that time the crossroads of religious thought between the West and the East. On the other hand when Mani had grown up he went to north west India where he encountered Buddhism. Therefore Mani knew Christian Gnosticism, Zoroastrianism and also a little of Buddhism which enabled him to use different items from these religions for his preaching and his interpretation of the former religions. A Manichaean text puts it thus: 2 "Great noble Maitreya, messenger of the gods, grea[test] 3 among the interpreters of Religion, Jesus Maiden of Light, Mär Mani, have mercy on me. " The epitheta given to Mani in this text clearly relate to Buddhism (cf. mytr'), Zoroastrianism (cf.yzd'n), and Syrian Christianity (cf. yysw') . The apostle of light, Mani, is the interpreter of the former religions (dyny pysyng'n) and he himself brings the best religion to the world, Manichaeism in the Early Sasanian Empire 3 because "the former religions (existed) as lang as they had the pure leaders, but when the leaders had been led upwards (i.e. had died), then their religions fell into disorder and became negligent in commandments and works. . .. This revelation of mine of the two principles and my living books, my wisdom and knowledge are above and better than those of the previous religions. " 4 So Mani finally brought to perfection what all other religious leaders before him had started; the teachings of Zarathustra, Buddha, Jesus, and the other prophets were in imperfect order, but they all had some kernels of truth. This topic of sending former prophets to various peoples in various times and languages can be found very often in Manichaean scriptures. Only recently a new text of this kind became known through the publication of the Coptic texts from Dublin showing again the coming of Zarathustra to Persia, of the Buddha to India and of Jesus to the West. 5 Mani is the legitime successor of those prophets and the restorer of the true religion whom the god Xradesahr sent to fulfill the religions. To join the Manichaean religion is the best one can do, because Manichaeism is the only door of redemption and Xradesahr will summon all people at the end of time for the last judgement. This is evident in Mani's Säbuhragän: 6 "Then Xradesahr (the god of the world of Wisdom)-he who first [gave] that male creation, the original First Man, wisdom and knowledge, and (who) afterwards from time to time and from [age] to age sent wisdom and knowledge to mankind-in that last [age] also, close to the Renovation, that lord Xradesahr, together with all the gods and the religious [exiled?) ...

FAQs

How did Mani incorporate elements from multiple religions into his teachings?

Mani was exposed to Iranian religious communities and later encountered Buddhism in northwest India, enabling him to draw on Christian Gnosticism, Zoroastrianism, and Buddhism when preaching and interpreting earlier religions.

What themes from Mani’s teachings are highlighted as central at the Sasanian court?

The summary emphasizes the “two principles” and the “three times,” noting that Mani reworked them and brought them closer to Zurwanism, supported by the king’s preference for Zurwanism over orthodox Zoroastrianism.

Why did Manichaeism face restrictions after King Säbuhr’s death?

After Säbuhr died, the Zoroastrian priest Kirdir gained influence at court, leading to restrictions on Manichaeism and Zurwanism and ultimately contributing to Mani’s death.

Aug 26, 2026

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