Elchasai and Mani Author(s): A. F. J. Klijn and G. J. Reinink Source: Vigiliae Christianae, Vol. 28, No. 4 (Dec.

, 1974), pp. 277-289 Published by: BRILL Stable URL: http://www.jstor.org/stable/1583233 . Accessed: 02/07/2013 04:33
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Christianae 1974 28,277-289;? North-Holland Publishing Company Vigiliae

ELCHASAI AND MANI

BY

A.F. J. KLIJNANDG.J. REININK In theFihrist, a workwritten at theend of thetenth by al-Nadim is saidto havebecome Mani'sfather a member ofthesectof century, At theage of fourMani too was admitted theMughtasilah. intothis In a devoted to theMughtasilah in thesamework we passage group.' readthat"their headis known as al-Ijasih(Elchasai)and it is he who it was generally instituted their denied thatthere sect".2Untilrecently between was anyrelationship Elchasaiand theMughtasilah,3 sincethe ideasofthis sectdeviated from those oftheElchasaites as can be found in Hippolytus, Eusebius and Epiphanius.4 After thediscovery ofan original Manichaean theK61lner manuscript, had to this has be abandoned. This which deals Codex, work, opinion with other Mani's a also states sect, among things youth among baptist that Elchasai wasitsfounder As a result somescholars have (dpxiry6q).5
1 See B.Dodge, The Fihrist of al-Nadim, vol.II (New York and London 1970) 773-774. 2 Dodge, o.c., 811. Elchasai(Leipzig1912) 141-147, was uns 3 Cf. W.Brandt, p.144: "Das Wenige, von den Mughtasila ihren and ist,spricht gegen Ursprung", fiberliefert elchasiischen Die Mandder I (G6ttingen K. Rudolph, zu Elchasai 1960)41-53,p.41: "Die Beziehung istmeiner see also H.-C.Puech, Le Manichdisme Meinung (Paris 1949) sekundair..."; Mani undderManichiiismus 123-125, n.147; G. Widengren, 1961)30-33; (Stuttgart Der Manichiismus im Lichte derneueren A.B~hlig, in: Mysterium Gnosisforschung, undWahrheit, Arb.z. Gesch.desspiteren Judentums... p.193; (Leiden1968)188-201, and M.Yamauchi, Pre-Christian Gnosticism (London1973)80-81. and 10,29,1-3;Eusebius, See Hippolytus, Hist. eccl. 6,38; 9,13,1-17,2 4 Refut. and 53,abouttheSampsaeans, cf.Anaceph. Pan.19,abouttheOssaeans, Epiphanius, t.3,53,andinthepassageabouttheEbionites 30,3,2and 30,17,4-6.Later, secondary information: Cony.8,10; Augustine, De haer.32; Praedestinatus Methodius, 1,32; Chron. John breve Theodoretus, Monachos, Damascene, 2,7; Georgius 3,157; Eccl.hist. De haer.53; and Theodor Lib. schol., bar-Khonai, p.307. Eingriechischer Zeitschr. 5 SeeA.Henrichs-L. Koenen, Mani-Codex, f. Papyrologie undEpigraphik 5 (1970)94,1-95,14, p.135,n.97.

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that Manimust concluded havebeeninfluenced ideaattributed byevery to theElchasaites church Thisconclusion fathers." doesnot bytheearly thedeviation between takeinto account theproblem theideasofthe that doctrine has stillnot beenresolved. and the Elchasaite Mughtasilah has beensaidaboutthat doctrine Elchasaite Moreover, hardly anything of theManichaean and thecontents papyrus up to now. But before abouttherelationship between Elchasaiand reaching anyconclusions the contents of al-Nadim's to examine both words Mani,itis necessary and then to compare abouttheMughtasilah and thoseofthepapyrus, found in ecclesiastical faith on theElchasaite theresult with remarks authors. are mentioned forthefirst timein a passageon The Mughtasilah was in a pagantemple, he Mani'syouth.WhenMani'sfather, Futtuq, do not drink wine and do not eat heard a voiceshout: meat, Futtuq, "O thefollowing several times Thiswas repeated do notmarry." during the threedays. Not long afterwards Futtuqmet groupknownas Mughtasilah.7 Butat an Maniwasas yet unborn. Allthis at a time when happened of he a he too the sect. As boy spokewords young earlyage joined his"companion"8 saidtohim:"Leavethis butinhistwelfth wisdom year and arelaidpurity cultfor thouartnotoneofitsadherents. Uponthee not time for thee to but it is from lusts, refraining bodily yet appear his becauseof thytender years."WhenMani had completed openly it was to himagainand twenty-fifth yearhis "companion" appeared he started to preach.9 after this that intheFihrist. Thisis all to be found aboutManiandtheMughtasilah are mentioned the instructions to Mani's father three However, againin "He to Mani'sreligious a passage abouttheway enter community. who
6 ofJesus and G. Quispel, Mani theApostle See Henrichs-Koenen, o.c., 158-160, in: Epektasis, au Card.J.Danidlou Christ, (Paris 1972) MilangesPatristiques offerts hisfourth tillhistwentyitis stated thatManifrom 667-672, papyrus p.668: "In this in Southern sectof theElkesaites of theJewish Christian fifth yearwas a member in thelaw ... and educated boy,circumcised Babylonia.So Mani oncewas a Jewish his parents too wereJewish." R.N.Frye,The CologneGreekCodex about Probably in theHistory oblataI, Studies StudiaGeo Widengren Mani,in: Ex OrbeReligionum. of Religions to Numen)XXI (Leiden1972)424-429, gives p.428-429, (Supplements oftheremarks in Henrichs-Koenen. an uncritical summary 7 Dodge,o.c.,773-774. 8 In thepapyrus see thediscussion abouttheidea in Henrichs-Koenen, o6(uyoq, o.c., 161,189. 1 Dodge, o.c.,774.

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lethimenter and living then thecult."10 We shallreturn to trees things, thispassagelaterbutwe shouldliketo pointout herethatthesame which wererevealed to Futtuqare to be found in Mani's injunctions preaching. The Fihrist" writes thefollowing aboutthe Mughtasilah:12 "These in numerous the are of are regions al-Batd'ilh; people very they (called) the observe ablution as a rite andwash They everything al-Bat.'ih. .Sbat eat. Theirhead13 which as al-Hasihand it is he who is known they their instituted sect.14He asserts1" that thetwoexistences16 aremaleand female and thattheherbs are from thelikeness"7 of themale,whereas theparasitic are from thelikeness thetrees of thefemale, plants being veins theform offables.21 Theyhaveseven"9 (roots).1" taking sayings,20 His (al-IHasih's) was namedSham'fin. disciple Theyagreedwiththe Manichaeans aboutthetwoelemental butlater their sect (principles)22 becameseparate. ourdaysomeof them Until this venerate thestars." The end of thepassageis notquiteclear. It speaksaboutthe"two in which theMughtasilah theManichaeans. It is with principles" agree notfeasible thatal-Nadim means thatthecharacter of the"twoexisttheManichaeans ences"with and theMughtasilah forhe areidentical, states that make a division theMughtasilah "male" and"female" between
Dodge,o.c.,778. 11 Dodge,o.c.,811. 12 The wordmeans"thosewashing themselves". 13 The wordr'ismeans"head"or "founder". 14 The word for"sect"can also be translated by"religious community". be readas "he asserts". assert" must byDodge "they 1' The translation 16 The word"existence" is derived from thestemkwnand can be translated by or "essence". "being" can be better translated cf. G.Fliigel, by "category", 17 The wordfor"likeness" Mani (Leipzig1862)134: "Gattung". 18 The words for"thetrees translated beingveins(roots)"can be better by "the dieWurzeln desselben aretheir cf.Fliigel, trees o.c.,134: "unddassdieBdiume roots", seien." (scil.Mistel) is found in thatin one MS. theword"shameful" Dodge,o.c.,811,n.374,states 19 is secondary. place of "seven".Thisreading 20 can also be translated The wordfor"saying" by"word"or "utterance". 21 an objectionable The word"fable"possesses significance. 22 be translated The words for"thetwoelemental can better (principles)" by"the twoprinciples". The word'aslaniusedheremeans"root","cause"or "source".
10

his cult must soul.Ifhefinds that hecansubdue would enter the examine from refrain as well lustandcovetousness, meat, wine, eating drinking towater, andifhecanalsoavoid as from fire, marriage, (causing) injury

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butin thepassageabout Mani he speaksabout a division between "light" and "darkness".23 For this reason we assume that al-Nadim draws a of other only,as he does in hisdescription superficial comparison sects.24 comment that"latertheir Al-Nadim'sfurther sectbecameseparate"can only mean thatat a certainperiod the Mughtasilahsect disintegrated. thepassageabouttheMughtasilah al-Nadim Thismakessense,sinceafter Accountof Sabat al-Batd'ih". This again deals continues with"Another fromthe witha baptistsectwhichwas obviously supposedto originate remarkalso becomes Mughtasilah. In thisway al-Nadim's concluding clear. He writesthat "some" veneratethe stars,which suggeststhat al-Nadimknewof otherbaptist groupswithdifferent opinions.25 In the passage on the Mughtasilah is said about abstention nothing frommeat,wine and marriage.These were thepractices, accordingto the Mani's father theFihrist, forwhich joined Mughtasilah.Nevertheless did notshowthesecharacteristics. to saythatthey it is impossible Strong emphasison purityand a dualisticapproach of male and femalecan of marriage.We also see thatsome kindsof food resultin therejection were not eaten because of fear of defilement. Perhapsfor thisreason were remeat and wine,whose origincould not easily be determined, Codex, whichstates bytheK61lner jected. This seemsto be corroborated of the sect weremindful of purity to such an extent thatthe members This does not that theyonly used that whichtheygrewthemselves.26 a rather alterthefactthatin thepassageabout Mani we receive one-sided of thesectbecausewe onlyread about practices whichagreewith picture Mani's dualistic ideas at a laterdate. We have already noted that the K61ner Codex agrees that Mani sectwhichElchasai was supposedto havefounded. belongedto a baptist remarks on therevelations he had in his twelfth and twentyWe also find fourth facts as presented year. We are notgoingto comparethehistorical
n.103. Henrichs-Koenen, Dodge,o.c.,707andK61ner-Codex 84,9-85,1, o.c.,137, thefollowers In thesamewaytheFihrist theMarcionites with ofMani, compares cf.Dodge,o.c.,806. We differ here D. Chwolsohn, Die Ssabier undderSsabismus from 25 II (St.Petersihrebeiderseitigen Confessionen "... spiteraber gingen burg1856) 544, rendering: scil.theMughtasilah and theManichaeans, auseinander", (Chwolsohn's "Mendaiten") and Brandt, sei von der ob das Auseinandergehen bleibe, gemeint o.c., 137: "Unklar derManichier undMughtasila ..." Religion 28 instindigen sich undihre Cf.Henrichs-Koenen, Nahrung o.c.,149:"Siereinigten imGarten ... ImOibrigen ernten Taufen mussten sieihre ziehen, Nahrung eigenhindig undverarbeiten."
24

23

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inthe different because this hasbeen done sources thoroughly byHenrichs and Koenen.27 We should to examine thereligious ideas like, however, ofthesectamong which Manigrew up. In theK61ner Codexwe readthatManiwas notable to liveamong ofthesectbecause themembers the"teachers" oftheopinion were that he subverted theentire doctrine. A fundamental of opinion difference existed "about the restof the garment" Toi 'rfg vana6u'co;g (nTspti This that were means there views differing 86,17-87,628). &v6i8uarog, withregard of thebody. According to thesignificance to thesectit couldparticipate in the"rest"but Mani preached its destruction. In life this meant that Manifavoured different ideasabout"God'sway daily and theinstructions oftheSaviour, aboutbaptism and thebaptism of The sect a dailyablution of the vegetables" (79,14-80,3"9). practised offood. Manibelieved that all this was bodyand a careful purification because itonly onewith which will unnecessary occupied things perish.30 In connexion with Mani'scritical on thedailyablution views of the Elchasai is twice.Manitoldthemembers body(82,23-83,1331), quoted ofthesect that a manhadappeared when hepurified to Elchasai himself whosaid thatit was already sufficient to be ill-treated by animals (94, The samemanifestation was received 1-95,1432). by Elchasaiwhenhe in thesea (96,6-1633). was bathing Mani showed thesenselessness of ablution themembers ofthesectthat theSaviour that bytelling taught thepossibility ofsaving a soulfrom death only gnosis opened (84,9-85, The sect'sadherents Mani fornotwashing hisfood(88, reproached with hisownvegetables, growing 10-1535). He was also notconcerned as was obviously doneby theother of thesectto avoidany members ofdefiling themselves Buthehadnothing possibility (91,13-1836). against
27 SeeHenrichs-Koenen, andL. Koenen, Das DatumderOffenbarung o.c.,166-132 undGeburt undEpigraphik 8 (1971)247-250. Manis,Zeitschr. f. Papyrologie 28 Henrichs-Koenen, o.c., 142,n.118. 29 Henrichs-Koenen, o.c., 144,n.124. 30 Henrichs-Koenen, war ein zeitlich befristeter o.c., 104: "Manis Erdenleben in die Materie, die Inkarnation einesgottgesandten Geistes. Der menschliche Abstieg Geistgehirt zumuranfainglichen Gottes..." Lichtreich 31 Henrichs-Koenen, o.c., 141,n.116. 32 Henrichs-Koenen, o.c., 135,n.97. o.c., 143,n.120. 38 Henrichs-Koenen, o.c., 137,n.103. Henrichs-Koenen, 34 35 Henrichs-Koenen, o.c., 144,n.122. 38 o.c.,146,n.128. Henrichs-Koenen,

134).

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the eatingfood givento him as a "pious gift"(9,2-133"). Cultivating earthis, according to Mani, to be occupiedwiththebody and blood of Christ. This was also made clear to Elchasai accordingto Mani (96, whoproclaimed from thatblood flew whenit was vegetables 21-97,1031), cut by one of themembers of the sect(10,4-1539). The eatingof wheaten breadseemsto haveraisedparticular difficulties and it was obviouslynot eaten by membersof the sect (89,15-2140). Mani does notkeepthishabitand is said to eat "thebreadoftheGreeks" concludethat,apart from (87,19-88,941).From thisremarkone might in any case. This seems uncleanedfood, wheatenbread was forbidden in which to be corroborated a Mani is said to have allowed by passage of beverages, wheatenbread,vegetables and fruit the consumption forbiddenby thefathers and theteachers.This remark, seemsto however, apply onlyto food thatwas not properly cleaned.42In additionto this, we gather fromtwo otherpassages thateatingbread was admitted.In thefirst place we read thatMani said that Elchasai saw a pupil engaged in bakingbread and told himto stop thiswork(97,11-1743). From this we may concludethatbakingbread was regarded as workof a normal kind. It is only rejectedbecause to bake bread is to be occupied with things.In thesecondplace, Mani said thatJesusdid not send transitory his disciplesaway witha milland an oven (93,14-20"4).In thiscase as of thesectseemsnot between Mani and themembers well,thedifference to be about the eatingof bread as such but about the way it is to be remainsthat eatingwheatenbread obtained. However,the possibility was generally avoided because the membersof the sect did not grow where theingredients came. wheatand,forthisreason,did notknowfrom
o.c., 146,n.129. 37 Henrichs-Koenen, Henrichs-Koenen, o.c., 147,n.131. 3' Henrichs-Koenen, o.c., 147,n.130. 40 Henrichs-Koenen, o.c., 144,n.123. 41 Henrichs-Koenen, o.c., 145,n.126. In 80,16-18Mani is askedwhyhe is not to do see Henrichs-Koenen, n.108. Thishas nothing o.c.,139, goingto theGreeks, to as can be met amongthe Elchasaites withan anti-Pauline according attitude, or with"gentiles" but are identical Eusebius. "Greeks"are not opposedto "Jews" see Henrichs-Koenen, "world", o.c., 138-139. desK61lnerzitierten Stelle 42 Henrichs-Koenen, o.c.,145,n.126:"Es istan derhier bei den Elchasaiten Codex nicht oderObstsorten ganz klar,ob bestimmte Gemiisedarauf dass Mani Gemiiseund verboten oder ob sichderVorwurf bezieht, waren, war..." in denGarten derTiiufer Obstgegessen hat,das nicht gewachsen 43 Henrichs-Koenen, o.c., 146,n.127. o.c., 138,n.104. 44 Henrichs-Koenen,
38

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toboth theFihrist andtheK61ner To sumup so far:According Codex, to be the in a Elchasai was Manigrew sect of which founder.45 supposed up ofthesect ablutions andusedfoodthat Themembers frequent practised our sources cleaned. But although was carefully agreeon theabove we do notreadthat In the Codex differ on others. they points K6lner if it was cleaned. Noris anything food was forbidden only properly any On the and theastrological elements. said aboutthe"sevensayings" wesometimes seeintheK61ner Codexthat Maniappeals to other hand, doesnotmention. whom theFihrist Jesus, twotraditions areirreconcilable. differences arenotsuch that the These ofJesus In thefirst intheK61ner Codex placetheappealtotheauthority was actually doesnotprove that Jesus honoured ofthe bythemembers to of words serve Mani's Since sect.Jesus's view.46 only strengthen point
In 94,1-95,14, Henrichs-Koenen, o.c., 135, n.97, whereElchasai is called 46 where Elchasai 143,n.120, Aacatog 6 dpX1yrY6q ro0v6'totibpv, and96,6-16,idem, is calleduponas a witness thebaptism with water.In 96,21-97,10, idem, against 147, theearthand in 97,11n. 131,it is said thatElchasaiobjectedagainstcultivating bread. The appeal to Elchasaiis notjustified. 146,n.127,against 17, idem, baking it is notevencertain thatElchasaiwas a historical In Hippolytus, However, person. theapocalyptic he should havereceived theSeresin Parthia. bookfrom 9,13,1, Refut. Elchasaiat his turn to Epiphanius Elchasaishould gaveit to theSobiai. According it is said thatit fellfrom havebeentheauthor ofthebook. But in Eusebius heaven. If we realisethatEpiphanius thatthe book speaksabout a revelation writes by a to thisbook withthe words"with "power"(86vattq,19,4,1)and thathe refers Elchasai"or "in thebook of Elchasai"(9v 'r it is notinconceivable 19,4,4), 'Hk.att, that the titlewas "The book of the Hidden Power"('jf % ), where "Hidden l" revealed is notto be understood Power" as theauthor butas theonewho itscontents. Fromthetime that wasnotunderstood this theAramaic words were readas anymore he translates a proper name. See also Epiphanius where thename"Elchasai" 30,17,7, as "HiddenPower". We shouldlike to emphasise thatthe remark by Henrichsdie Koenen,o.c., 138: "Dieses Buch, das auf Christus zuriickgehen soll, ergdinzte christlichen can onlybe considered as an error whichultimately Evangelien", goes backto A.Harnack, Lehrbuch derDogmengeschichte I (Tiibingen 41909)327: "Dieses die Ergainzung zumEvangelium bilden sollte..." Buch,welches A few timesthe "Saviour"is mentioned. In 84,9-85,1,Henrichs-Koenen, 46 of theSaviourdeal withthe gnosis o.c., 137,n.103,it is said thattheinstructions which salvation to thesoul. In 93,14-20, reference is madeto idem, gives 138,n.104, themission of Jesus' who did nottakewith them a millor an oven. When disciples Mani is said to abolishtheinstructions of theSaviour, 91,4-11,idem,136,n.99,he themembers reminds of thesectthatJesus to his blessed theloavesand gavethem themembers ofthesectthatthey 91,19-92, idem, disciples, 136,n.100. Mani blames do not liveaccording to theinstructions of theSaviour, 80,6-15,idem,138,n.105. It is possiblethatthereferences to Jesus'wordsin thesepassagesdealingwiththe between Mani and themembers of thesectbelongto Manichaean testicontroversy monies at thetimethepapyrus We mayadd thattheposition of Jesus was written. in theElchasaite tradition is not quiteclear. In Hippolytus on the remarks we find

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the contents of the K61nerCodex were probablyalso used to inform Christians about Mani's background, it is obviousthattheauthorwould not hesitateto invoke Jesusin supportof Mani's ideas.47 Next, the
GreatKingwhoplayed a partin therevelation ofthecontents ofthebook(9,12,2-3) itis saidthat nameonewasbaptized from this andinwhose Alcibiades (9,15,1).Apart theages. Nothing is done to suggest as returning a spokeabout Jesus throughout relation between Jesus andtheGreatKing. In 10,29Hippolytus writes that according to theElchasaites Christ intomany is notmenwas infused bodiesfrequently. Jesus in 19,3,4:"Butnext healsoconfesses tioned at all inEusebius writes 6,38. Epiphanius in namesaying Christ is theGreatKing. But I did notfully thatChrist understand from thedeceitful ofthebookpacked with hisboastings andfalsified contents whether he was speaking aboutour Lord JesusChrist.For he does notstateexplicitly but - meansor themeaning Christ as if he - as faras we understood onlymentioned or thecopyof the else." This can onlymeanthatEpiphanius, somebody supposes with theremarks on theGreat Christ theGreatKingbutthat bookheknew, identified thetraditions with aboutJesus!In 53 Epiphanius says Kingdidnotshowanyaffinity wereneither Jews or Greeks, butat theend of the thattheSampsaeans Christians, in Christ forthefirst time formed in Adam he writes thatthey believe being chapter closeaffinities he wished.Thispassageshows with whosebodyhe assumed whenever In this alsospeaks aboutthereturning Christ. about chapter 30,3,2,where Epiphanius he assumed to be influenced theEbionites he refers to thePeriodoi Petrou which by see also note57). For thisreasonwe assumethat Elchasai(see 30,3,2and 30,17,5, thePeriodoi Petrou from which he in hisownwords addedan ideataken Epiphanius weconclude that inthebookoftheElchasaites to be Elchasaite. Accordingly supposed was said aboutJesus butthatin laterElchasaite traditions about something nothing thatthisidea was taught a returning Christ (cf.Alcibiades).It can not be excluded theoriginal ofthe Pseudo-Clementines wastaken which sources over from circles among of Epiphanius' belief.We mayadd This development was theopposite originated. is totally was an incarnation of Christ absentin thattheidea thatElchasaihimself of the Elchasaite traditions. It cannotbe said thatMani becauseof his knowledge in dem sich dieser verstehen Elchasaite "sichleichtals Prophet doctrine (konnte), and 199. see Henrichs-Koenen, Christus Mal inkarnierte", zumletzten o.c., 158-159 Moslim In this author 'Abd connexion a passageaboutManiin a tenth century 47 and Humantoa NewSource, ofSciences oftheIsraelAcademy according Proceedings In support ofhisanti-Christian vol.II, no.13(Jerusalem ities, 1966)66,is important. theauthor between and Manichaeans. madeuse of a discourse Christians polemics "Law of It is said thatthe"priest" claimto knowthetrue (!) Mani and hisfollowers to thelatter Christ" and thatMani's Gospelis theGospelof Christ."Withrespect ofanimals and eating he mentions that women, slaughter (scil.theGospelofChrist), the ofthis"Mani invokes meatwereforbidden byhim... (scil.Christ)."In support of (some) passages(occurring) in the Gospelswhichare withyou (scil. testimony Mani liedand has beenmistaken to theChristians However, Christians)". according at the in hisinterpretations. "Mani'sGospel"mentioned It is notquiteclearwhether of the passage is identical withthe "Gospels" used by the Christians. beginning with wereidentical an Ebionite these"Gospels"Pinessupposed thatthey Regarding to acceptthisidea. We are is absolutely no reasonwhatsoever gospel,but there are interpreted thecanonical with by Mani in his obviously dealing Gospelswhich thatone had to avoidmarriage specialway. FromtheseGospelsit is demonstrated
al-Jabbar,see S. Pines, The JewishChristiansof the Early Centuriesof Christianity

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from theopinions tomake clear howManideviated Codexwants K61ner ofthe with tohisdualism. members favoured sect, regard bythe especially about If thisis themainobjectof theK6lnerCodex,theinformation with with is instriking theFihrist. thesect Mani'srelationship agreement aboutthewayto enter in theFihrist Herewe comebackto thepassage from One was to abstain theManichaean meat, community. obliged but also "to avoidinjury to water, trees and wineand marriage fire, thesameinstructions which Thesewords showexactly living things". ofthesectaccording to theK61ner Codex. Mani gaveto themembers Fihrist Codexandthe areessentially that theK61ner Thisproves talking some aboutthesamesect. They bothshowthat Mani,while preserving to reform itsdoctrine a different of thesect'spractices, wished having to Mani,the viewon thebodyand thematerial According world.4s It be wasto be rejected as perishable. could usedbutone material world thematerial world to careforit. The sectsupposed that wasforbidden to that it had be and was only polluted purified. thattheK81ner Codexand theFihrist Fromthisconclusion, namely Elchasai which to tradition deal with thesamesect, founded, according ideascan still those where Elchasaite we nowturn to examine passages be detected. with to Elchasaite Thesources arenotunanimous regard purifications. himself nota word aboutbaptisms. writes Eusebius, basing uponOrigen, writes thattheOssaeanshavebeeninfluenced by Elchasai Epiphanius on the about baptismal but says nothing practices.In his chapter also influenced the Elchasaite he who were doctrine, by Sampsaeans, make use of some merely says that"they baptisms" (53,1,4). Only writes aboutElchasaite Hippolytus purifications. with theElchasaite Alcibiades was personally acquainted Hippolytus at the time of This whocameto Romefrom Callistus. Bishop Apamaea a second for those whocommitted Alcibiades grave baptism propagated in thenameoftheSupreme God andhisSon, sins. They were baptized
are tried to provethatthoseinstructions and meatwhich meansthatManichaeans to theFihrist are characteristic fortheMughtawhich Christian according genuinely a tendency is metto ascribe their ideas thatin Manichaean circles silah. Thisreveals in Manichaean to a Christian circles living among origin.This,of course, originated intheK61ner-Codex theideathat from theappealon Christ anditsupports Christians thatChrist was honoured themembers itdoesnotfollow as a matter ofcourse among ofthesect. See Henrichs-Koenen, Sichtsollte Mani 48 o.c., 154: "Nach friihmanichaischer eherals Reformator werden." also zunichst nicht so sehrReligionsstifter, verstanden

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witnesses toHippotheGreat which, King, calling uponseven according in theapocalyptic couldbe found It is questionbook(9,15,1-3). lytus, this can be calledElchasaite in origin. ablewhether Alcibiades baptism imitated a which favoured in have custom was Rome,49 might temporarily writes a second since that wasintroduced byBishop Hippolytus baptism at thattime(9,12,26).The Elchasaite Callistus lookedfor missionary followers the same as those Callistus since, among by persons approached the to Alcibiades liked to outdo according Hippolytus, bishop.50 Butthesecond is nottheonly onementioned baptism byHippolytus. He obviously knew theapocalyptic bookas he describes thepractice of in a river when a mad In this case too one immersion bitten by dog.
God and calls upon thesevenwitnesses (9,14,4-551). praysto theHighest

from havealso to Thosesuffering tuberculosis or possessed bydemons in a river immerse themselves times sevendays(9,16,1). forty during showa character different from thesecond Thesepurifications baptism. to Thelatter is administered once but the areintended purifications only maintain a state ofpurity or to wardoff demons continuously. as found It is possible to suppose that theoriginal Elchasaite baptism in theapocalyptic bookwas limited to repeated In thatcase, ablution. to Roman thesecondbaptism is to be understood as an adaptation circumstances. Butthepossibility should notbe excluded thatElchasaiknew a baptism the itscommutism which toenter way originally opened reason for this are the contents of the book The itself, nity. supposition to escapeit. which and showed themeans judgment spokeofa coming The apocalyptic character ofthebookis madeclearbythefollowing oftheEmperor remark of Hippolytus. "When three ofthereign years theParthians are from the time that he subjected Trajan againcompleted account all thekingtheimpious ofthenorth.On this between angels that domsofimpiety arein a state of confusion" (9,14,4).Thisshows inthe thebookwasconcerned with theTrajanwaragainst theParthians tobe thebeginning ofa period wassupposed leading year116. Thisyear
to makeuse ofthese andesp.9,14,4:"He ventured knaveries Cf.9,14,1 inspired 49 idea which Callistus commended." bytheaforesaid he had risen wandering sheepwhich up against many 5o Cf. 9,14,5:"Like a wolf with hisdeceits had scattered Callistus abroad." Die Behandlung derTollwut bei denElchesaiten nachHippo51 See E. Peterson, undGnosis butsee G. Strecker, in: Friihkirche, Judentum lytus, (Bonn 1950)221-235, in: W.Bauert, Beitr. z. hist. Theol.10(Tiibingen und 21964) Ketzerei, Rechtgliiubigkeit 272,n.1.

- war rages to his own sway- whenthreeyearshave been completed

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to a cosmic ofconfusion on earth.This warbetween anda state angels the shows the of idea about the war that remark is to negative origin be looked for theParthians. Thisagrees with remark among Hippolytus' thebook from thatElchasaireceived theSeresin Parthia (9,13,1).It was obviously thatthetroubles wouldlastforthree supposed years.52 After a this to occur.Thebook was period judgment presumably going further statesthatan intercessor wouldbe present sinceEpiphanius "I shallbe your itscontents: from witness at thedayofthegreat quoted announce the it (19,4, judgment" 3).53Thebookdidnotonly judgment, also wrote aboutthemeansto survive thosefatalyears.Purifications mentoprotect themselves theinfluence ofthedemons. It helped against is possible, ofcourse, that thepurifications were bya particular preceded which onebecame a member ofthegroup. baptism through Theapocalyptic the reason for the activielement, originally missionary tiesoftheElchasaites, wasbound to disappear after thefirst three years. The book,however, wasstill ofimportance to itsreaders because ofthe with ThispartoftheElchasaite doctrine passages dealing purifications. became as can be seen from remark in a small characteristic, Hippolytus' devoted to the Elchasaite "And they use inpassageentirely heresy: cantations and baptisms..." (10,29,3). The "seven must be identified with theseven witnesses which sayings" we mentioned in connexion with theElchasaite These witbaptisms. nesses arementioned four times in Hippolytus and Epiphanius. Hippomentioned them in connexion with thesecondbaptism lytus (9,13,2). calledthem witnesses to an oath,butthenagainhe called Epiphanius them"sevenother witnesses" also wrote thathe (19,1,6). Epiphanius them found inthebookandthatElchasaimadepeoplecalluponthem he saidin hischapter on theEbionites that in case of (19,6,4). Finally or snake-bite one descends illness intothewater andcallsuponthenameswhich arementioned in Elchasai (30,17, 4).54
52 The untomena new repassagein Hippolytus 9,13,4: "Therewas preached mission of sinsin thethird is secondary. Also Epiphanius yearof Trajan'sreign", knowsof a relation between the Elchasaites and Trajan: "Latertheywereformed oftheemperor (scil.Ossaeans)bya mancalledElchasaiinthetime Trajan..."(19,1,4). thewords renders transcribed from inthereverse theAramaic order, 56 Epiphanius see forthediscovery ofthemeaning Brandt, o.c.,40. are given by Hippolytus, 9,15,2and Epiphanius, Refut. 64 The "sevenwitnesses" Pan. 19,1,6in thisorder:heaven, water, holyghosts, angelsof prayer, oil, saltand earth.In Epiphanius 19,1,6(forthesecondtime), 19,6,4and 30,17,4(in connexion withtheEbionites) we findlistswithsomeminor It is striking thatin alterations.

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It is Hippolytus He readin whomentions theastrological interest. thebookthat certain under theauspices ofvicious stars.For dayswere or to start a work on these thisreason one was notallowed to baptize days(9,16, 2).55 In thedescription oftheFihrist three we meet characteristic elements the to theoriginal Elchasaite doctrine becausepurification, belonging wereapparently of sevensayings and astrological information subjects this a difference theElchasaite book. But from great apocalyptic apart between TheMughtacanbe noted theMughtasilah andtheElchasaites. silahmadea division We havealready intomaleandfemale. suggested This that this be an their of of rejection marriage. is not may explanation in since entered the the but Mani'sfather stated Codex explicitly Kilner that thecommunity consisted of sectwithout hiswife, wemayconclude menonly.The custom ofeating foodthatwas grown bythemembers andmeat. themselves therejection ofwine explains weknow that a division between theremarks on theElchasaites, From andEpiphanius both maleandfemale wasimpossible. speak Hippolytus in the mentioned a male and a female, about two heavenly beings, Elchasaite book. Themaleis theSon ofGod ortheGreat Kingandthe thatthe female is theHoly Spirit.Thisaloneexcludes anypossibility doctrine was not female The Elchasaite Elchasaites rejected beings.56 of a partof reality of salvation based on theconception by rejection itfrom demoniac buton a wayofsalvation byfreeing powers.57
we find "winds" which showstheAramaic origin.Theremust placeof "holyghosts" 2 and 4 which can onlybe explained be somerelationship with Ps.Clement., Diamart. from a common sourceor background. to ideas of mathematicians, 65 Cf. also 9,14,2: "These also attachthemselves and magicians, as if theyweretrue",and 10,29,4: "And theyoccupy astrologers and magic." with themselves mathematics actively astrology, 56 In Hippolytus, one a male,calledSon twoangels are mentioned, 9,13,3, Refut. of God, and theother bothof enormous size. In Epia female, calledHoly Spirit, themalebutin wereadthat thefemale stands Pan. 30,17,6, phanius, opposite against eben dieses and sister.Cf. Brandt, o.c., 136: "Allein, 53,1,9,he calls thembrother des Elchasaizuwiebetween maleand female) istdemCharakter (scil.thedifference der..." didnoteat meat liketheMughtasilah, that theElchasaites, indication 57 The only we to theFihrist is Epiphanius 19,3,6and 53,1,4(cf. also 19,1,7),where contrary are again find:"He (scil.Elchasai)detests ..." The sourceoftheseremarks virginity influenced the Periodoi Petrouwhichweresupposedto be an Ebionitewriting by and "from animals found that onehad to abstain Elchasai. In this writing Epiphanius andwine: ofmarriage, meat meat"(30,15,3).Cf.Brandt, o.c.,138,abouttherejection ist..." allemwas unsals elchasaiisch "Diese Angabe Oiberliefert widerspricht

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It isthis between theElchasaite difference andtheMughtapreaching silahwhich castdoubtupontherelationship between Elchasaiand the denied it appears This cannot be since in the Mughtasilah. relationship Codex and there K61ner are several of between the points agreement of theMughtasilah doctrine and thatof theElchasaites. The problem ifwe imagine ofagreement and dissimilarity can only be explained that is a missionary movement. to somecentral ideas Elchasaitism Sticking likebaptisms and incantations, it influenced and was influenced in turn the ideas. Hippolytus writes that Elchasaite by foreign missionary Alcibiades was"the most ofthe wretched Elchasai" astonishing interpreter to Origen,"a certain man"cameto Caesarea to pro(9,17,2). According eccl. claim theElchasaite doctrine Hist. as 6,38). Epiphanius, (Eusebius, we havealready wrote Elchasai influenced theEbionites mentioned, that shows andtheOssaeans.Allthis that Elchasaitism showed different many not a doctrine withoriginal forms.Although Christian ideas,it was owninterpretation. whogaveittheir This adopted byJewish-Christians means that thepresence ofManiamong theMughtasilah doesnotreveal moreaboutMani'sbackground aboutthissect. Before thanis known - as it of theK61ner thediscovery was scanty Codex,ourinformation is still is. Themain the about the point interesting opinions significance of bodyand soul heldby theElchasaites, theMughtasilah and Mani. intheblank Fortherest wearenotallowed tofill with information spots as itis known doctrine from other abouttheElchasaite sources.
Haren (Gr.), Dilgtweg18a

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