MANICHEES, or Manicheans (JManichoeT), a sect of ancient heretics, who asserted two principles, and were so called from their author, Manes or Manichaeus, a Persian by nation, and educated amongst the Magi, having been one of that number before he embraced Christianity. This heresy took its first rise about the year 277, and spread itself principally in Arabia, Egypt, and Africa. St Epiphanius, who treats of it at large, observes that the true name of this heresiarch was Cubricus, and that he changed it for Manes, which in the Persian or Babylonian language signifies vessel. A rich widow, whose servant he had been, having died without issue, left him her fortune, after which he boldly assumed the title of the Apostle or Envoy of Jesus Christ. But, not contented with the quality of Apostle of Jesus Christ, Manes also assumed that of the Paraclete, whom Christ had promised to send; which Augustin explains by saying, that Manes endeavoured to persuade men that the Holy Ghost personally dwelt in him with full authority. He left several disciples, amongst whom were Addas, Thomas, and Hermas. Manes, having undertaken to cure the king of Persia’s son, and not succeeding, was, upon the young prince’s death, thrown into prison, whence he made his escape; but he was soon afterwards apprehended, and flayed alive. The doctrine of Manes was a motley compound of the tenets of Christianity and the ancient philosophy of the Persians, in which he had been instructed in his youth. He combined these two different systems, [7:14:233]and applied and accommodated to Jesus Christ the characters and actions which the Persians attributed to the god Mithras. He established two principles, a good and an evil one. The first, a pure and subtle matter, which he called light, did nothing but good; and the second, a gross and corrupt substance, which he called darkness, nothing but evil. This philosophy is very ancient, and Plutarch treats of it at large in his Isis and Osiris. Manes borrowed many things from the ancient Gnostics, on which account several authors consider the Manicheans as a branch of the Gnostics. In truth, the Manichean doctrine was a system of philosophy rather than of religion. The professors of it made use of amulets, in imitation of the Basilidians, and are said to have studied astronomy and astrology. They denied that Jesus Christ, who was only God, had assumed a true human body, maintaining that it was only imaginary; and, consequently, they also denied his incarnation, death, and resurrection. They pretended that the law of Moses did not emanate from God, or the good principle, but from the evil one; and that for this reason it was abrogated. They rejected almost all the sacred books in which Christians look for the sublime truths of their religion. They affirmed that the Old Testament was not the work of God, but of the prince of darkness, who had been substituted by the Jews instead of the true God. They abstained entirely from eating the flesh of any animal, following therein the practice of the ancient Pythagoreans; and they also condemned marriage. The rest of their errors may be seen in St Epiphanius and St Augustin; the latter, having belonged to their sect, may be presumed to have been thoroughly acquainted with them. Though the Manichees professed to receive the books of the New Testament, yet in effect they only adopted as much of them as suited their own opinions. They first formed to themselves a certain idea or scheme of Christianity; and to this they adjusted the writings of the apostles, pretending that whatever was inconsistent with this had been foisted into the New Testament by later writers, who were half Jews. On the other hand, they caused fables and apocryphal books to pass for apostolical writings; and they are even suspected of having forged several others, the better to maintain their errors. St Epiphanius gives a catalogue of several pieces published by Manes, and adds extracts from some of them. These are the Mysteries, Chapters, Gospel, and Treasury.

The rule of life and manners which Manes prescribed to his followers was most extravagantly rigorous and severe. However, he divided his disciples into two classes; one of which comprehended the perfect Christians, under the name of the elect ; and the other the imperfect and feeble, under the title of auditors or hearers. The elect were obliged to observe a rigorous and entire abstinence from flesh, eggs, milk, fish, wine, all intoxicating liquors, wedlock, and all amorous gratifications, and to live in a state of the severest penury, nourishing their emaciated bodies with bread, herbs, pulse, and melons, and depriving themselves of all the comforts which arise from the moderate indulgence of natural passions, and also from a variety of innocent and agreeable pursuits. The auditors were allowed to possess houses, lands, and wealth, to feed on flesh, and to enter into the bonds of conjugal union; but this liberty was granted them with many limitations, and under the strictest conditions of moderation and of temperance. The general assembly of the Manicheans was headed by a president, who represented Jesus Christ; and there were joined to him twelve rulers or masters, who were designed to represent the twelve apostles, who, again, were followed by seventy-two bishops, the images of the seventy-two disciples of our Lord. These bishops had presbyters or deacons under them, and all the members of these religious orders were chosen out of the class of the elect. Their worship was simple and plain, consisting of prayers, reading the Scriptures, and hearing public discourses, at which both the auditors and the elect were allowed to be present. Towards the fourth century, the Manicheans concealed themselves under various names, which they successively adopted, and changed in proportion as they were discovered by them. Thus they assumed the names of Encratites, Apotactics, Saccophori, Hy-droparastates, Solitaries, and several others, under which they lay concealed for a certain time, though they could not long escape the vigilance of their enemies. About the close of the sixth century, this sect had gained a very considerable influence, particularly amongst the Persians.

Towards the middle of the twelfth century, the sect of Manicheans assumed a new aspect on occasion of one Constantine, an Armenian, and an adherent of the schism, taking upon himself to suppress the reading of all other books besides the Evangelists and the epistles of St Paul, which he explained in such a manner as to extract from them a new system of Manicheism. He entirely discarded all the writings of his predecessors; rejecting the chimeras of the Valentinians and their thirty aeons, the fable of Manes with regard to the origin of rain, and other dreams, but still retaining all the impurities of Basilides. In this manner he reformed Manicheism, insomuch that his followers made no scruple of anathematizing Scythian, Buddas, called also Addas and Terebinth (the contemporaries and disciples, as some say, and, according to others, the predecessors and masters, of Manes), and even Manes himself; Constantine being now received as their great apostle. After he had seduced a great number of people, he was at last stoned to death by order of the emperor. This sect prevailed in Bosnia and the adjacent provinces about the close of the fifteenth century; propagating their doctrines with confidence, and holding their religious assemblies with impunity.