Mani Hayya
Mani Hayya (216 CE - 274 CE), latinised as Manicheaus, was the central figure of Manicheaism, a dualistic syncretic religion derived from Christianity, Zoroastrianism and Buddhism.
Described in Manichean sources as a Prophet, Apostle, Buddha, Paraclete, and intercessor, he was interpreted by his followers as the final messenger sent to restore the true teachings of God. Manicheans believed that his revelation completed the messages of previous prophets, offering a universal religion that transcended cultural and religious boundaries.
According to the Cologne Mani Codex, he received his first revelation from God at the age of 12 and was later instructed to found his own religious system at age 24. After this he underwent a period of learning and travelling where he during which he studied various religious and philosophical traditions, eventually systemising the central tenants of Manichean cosmology. He presented these ideas to the Sasanian Emperor Shapur I and was given patronage to begin teaching. Later, under the reign of Emperor Bahram I, Mani's ideas fell out of favour and was arrested for heresy. He died in prison in 274.
In the writings of later Christian and Muslim polemicists, he was derided as a false prophet and heresiarch. Christian writers such as Augustine of Hippo, who himself was a Manichean for over ten years before his conversion, claimed that Mani misrepresented Christian teachings and distorted the true nature of God. Augustine criticized Manichaeism for its dualistic worldview, which he believed undermined the goodness of creation and the sovereignty of God. Islamic writers such as Abu Rayhan al-Biruni similarly viewed Manicheaism as a heretical offshoot. Al-Biruni, a prominent scholar, criticized Manichaeism for its syncretism and the way it incorporated various religious traditions, which he believed weakened its theological integrity.
Life
The Elkaisites
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The Elkaisites were one of the two prominent Christian sects in Persia during the 3rd century. Along with the other sect, known as the Ebionites, they were Jewish Christians and believed that the Law of Moses had not been fulfilled and still had to be obeyed. Unlike the Ebionites however, they did not reject the divinity of Jesus and instead affirmed nontrinitarian subordinationism.
The Elkasites are mentioned in the writings of early Christian writers such as Origen and Eusebius. These writers describe the sect as having a heretical Gnostic orientation, meaning they likely held views that emphasized esoteric knowledge and a dualistic understanding of the material and spiritual worlds. However, aside from these references, not much is known about their exact theology. They left few surviving texts, and their beliefs were overshadowed by the development of more dominant Christian traditions.
Its believed that Mani's family raised him amongst an Elkasaite community in the village of Mardinu. There are stories in the Cologne Mani Codex of his interactions with members of the community. In one incident, he saw an Elkasaite carrying vegetables. As the Elkasaite walked, the vegetable began talking to Mani saying, "Oh Mani! Are you not righteous? Are you not pure? Why, then, do you take me to the fornicators?" [1]
This was one of many visions which Mani witnessed between the ages 12 to 24, whilst living with the Elkasaites and his visions were often mocked and derided by members of the community and even his own family. At age 24, he was instructed in a vision from a being he identifies as the "Heavenly Twin", which is possibly a reference to the Apostle Thomas, that he should leave the Elkasaites and educate himself on religion elsewhere.
Journeys and meeting with the Emperor
This set him on a journey across Persia and into India, where he would live amongst Buddhists and Hindus. It was amongst these that he educated himself on the teachings of the Buddha and Zarathustra. It was here that he encountered the Buddhist concepts of suffering, liberation, and the impermanence of the material world, which influenced the dualistic nature of his later religious teachings. He also delved into Zoroastrianism, learning about its cosmic dualism and the eternal struggle between Ahura Mazda (the god of light) and Ahriman (the evil spirit of darkness).
He infused these theologies with his native Elkasite Christian ideas, creating a unique blend that would later define Manicheaism. One key influence was almost certainly the writings of the Apostle Paul, whose teachings were often disclaimed by Jewish Christian groups like the Elkasites. While it is not definitively known when or how Mani encountered Pauline theology, it clear that he modelled his ministry after that of Paul's as he travelled and wrote letters to various religious institutions, always opening them with "Mani, an Apostle of Jesus Christ". [2]
In 242 CE, he met with Sasanian Emperor Shapur I, who was intrigued by Mani’s teachings and offered him royal patronage. This meeting marked a turning point in Mani's life and the spread of Manicheaism. The emperor’s support allowed Mani to freely preach his religion across the vast expanse of the Sasanian Empire, which included parts of modern-day Iran, Iraq, and Central Asia. With imperial backing, Mani’s teachings gained a substantial following among the diverse peoples of the region, and he began to establish a network of communities that practiced the Manichean faith.
Mani’s charisma and reputed miraculous abilities played a significant role in his influence. Accounts credit him with performing feats such as levitation, teleportation, and healing, which helped attract followers, particularly among Persia's elite. Additionally, Mani was renowned for his artistic skills, particularly as a painter, and used visual art to communicate his teachings, reportedly illustrating his texts to make them more accessible.
Arrest and death or execution
After Shapur's death, and the short rule and death of his successor, Emperor Bahram I took power. Bahram, influenced by the staunchly Zoroastrian reformer Kartir, viewed Mani as a heretic and began a campaign of persecution against the Manicheans. Mani was imprisoned under Bahram's orders, and he died within a month, in 274 CE, while still in custody. According to Manichean sources, Mani spent his final days offering comfort to his disciples, teaching that his death was merely the return of his soul to the realm of light.
According to later Coptic sources, however, Mani did not die whilst in prison and was instead crucified by authorities. This account draws a parallel to the crucifixion of Jesus, implying that Mani's death was not simply a prison death but a martyrdom.
Interpretations
Manicheans recognise four main figures as their prophets, or "heralds". These are Zarathustra, the Buddha, Jesus Christ and Mani Hayya himself. The way they have been understood differs based on time and place. Jesus is usually affirmed as the greatest of the heralds and is the only one which is always seen as an incarnation of God.
As a Prophet
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The earliest sources view Mani as simply as prophet, or messenger of God. According to later Muslim writers, he gave himself the title of "Seal of the Prophets", a title which they'd apply to Muhammed. According to this view, Mani's teachings were merely written revelations sent to unify the religions of the Sasanian Empire. He is seen as the one who brings the final, perfected revelation, bringing together the divine knowledge (gnosis) that has been gradually revealed through these previous figures.
Along with this view, Zarathustra and the Buddha are also viewed as mere prophets, however Jesus is rarely seen as such. In Manicheaism, Jesus is referred to as the God of Salvation, the God of Light and the God of the Moon. When Mani is seen as merely a prophet, the view presented is that Zarathustra and the Buddha had the truth revealed from God, after which God descended in the form of Jesus to teach himself, and then he sent another revelation to Mani to reinforce it.
This complex system of successive revelations led Augustine of Hippo to question Mani’s role in the religion. If God had already descended and revealed the truth, Augustine wondered, what was the necessity of following another figure like Mani?
As an incarnation
Some sources also teach that Mani, along with the other heralds, is an incarnation of God. In this view, Mani is not merely a prophet or messenger, but a divine embodiment of the God of Light, sent into the material world to guide humanity towards salvation. Just as Jesus is often seen as the incarnate divine figure in Christianity, Mani is regarded in a similar manner within Manicheaism, embodying the divine essence in human form. This perspective places Mani at the centre of the religion’s spiritual hierarchy, elevating his role to that of a living manifestation of the divine will, bringing to humanity the ultimate revelation in his very being.
As an emanation
Sources which are more influenced by Gnosticism also claim that Mani was a distinct, yet righteous, deity who was not the same being as the Father. In this understanding, Mani is seen as an emanation of the divine, a being who originates from the higher, unknowable God but exists as a separate entity with his own role in the cosmic order. This view is much less common and probably developed in the late 5th century.