Manichaean Psalms and Other Writings

“Since I went forth into the darkness . . . I bear up beneath a burden which is not my own. I
am in the midst of my enemies, the beasts surrounding me; the burden which I bear is of
the powers and principalities. They burned in their wrath, they rose up against me, they
ran to [scatter] me like sheep that have no shepherd. Matter (hyle) and her sons divided
me up amongst them, they burnt me in their fire, they gave me a bitter likeness. The
strangers with whom I mixed, me they know not; they tasted my sweetness, they desired to
keep me with them. I was life to them, but they were death to me; I bore up beneath them,
they wore me as a garment upon them. I am in everything, I bear the skies, I am the
foundation, I support the earths, I am the light that shines forth, that gives joy to souls. I am
the life of the world; I am the milk that is in all trees; I am the sweet water that is beneath
the sons of Matter . . . as the sphere turns hurrying round, as [the sun receives] the refined
part of life.”
(Psalm 246, Coptic Psalm-Book)

“The man who has suffered wrong—lo, the protection of the judge, let him hasten unto it.
He whom grief has killed, he on whom anger has leapt, he for whom lust has soiled the
whiteness of his clothes, he for whom obduracy stole away the sweetness of his heart, he
whom folly made mock of and took away his wisdom, he for whom the devouring fire allied
with his enemies, doing him harm, he whom overweening pride deceived and tumbled to
the ground—lo, the judge has sat down, he calls out the name of him who has been
wronged. . . He knows how to forgive him that shall sin and repent. He makes reckoning
with none that shall come to him and implore him. But the double-minded man—him he
forgives not.”
(Psalm-Book 45.14–31)

“Subdue the leader of the darkness who has seized me. The care of my poor body has made
me drunk in its drunkenness. Its demolitions and constructions have taken my mind from
me. Its plantings and its uprootings, they stir up trouble for me. Its fire, its lust, they trick
me daily. Its begetting and destroying bind to me a recompense. Many are the labors that I
suffered while I was in this dark house. Thou, therefore, my true light, enlighten me within.
Set me up, for I have tumbled down, and help me with thee to the height. Be not far from
me, O Physician that hast the medicines of life . . . do thou heal me of the grievous wound of
lawlessness.”
(Psalm-Book 152.13–23)
In one Coptic psalm, the deity Call brings to the Primordial Man news of the triumph of
light over darkness by means of the snare provided by the five elements consumed by evil:
“Lo, we have laid waste the land of darkness: we are waiting for thee with the garland. We
have bought the dens of the hungry ones, we took their land for five loaves”
(Psalm-Book 201.23)

“Guide my eyes that they look no evil look. Guide my ears that they hear not a [ . . . ] word.
Guide my nostrils that they smell not the stink of lust. Guide my mouth that it utter no
slander. Guide for me my hands that they serve not Satan. Guide for me my heart that it do
no evil at all. Guide for me my spirit in the midst of the stormy sea. Guide my New Man for
it [wears the] mighty image. Guide my feet that they walk not in the way of error. Guide my
soul that [ . . . ] sin.”
(Psalm-Book 150.23–31)

“[A] table (trapeza) has been set in the house, a table was set in [the house for] souls that
they might not wander, that they might not wander, [that] souls might not be wiped out
and destroyed in the world, whose desire is great. . . . O man in whose hands is the richness,
why wilt thou slumber in this sleep? Wherefore wilt thou not divide for thyself the night
into three parts and sleep for one, and watch for one, and ruminate (setbe) with the
rumination of the living for one?”
(Psalm-Book 221–22)

“You who sing, O Elect, shall find eternal life. Purify the light self so that it in turn will save
you. Sing the wonderful song “In health, peace and confidence.” “The light-lute (?) of souls”
sing happily and sweetly. Blow the happiness-giving trumpet “Gather the souls for
salvation.” Very joyful are the children of god at this delightful vocal melody. Speak “holy,
holy”; call out “amen, amen.” Recite “The Light Wisdom”; respond (with) “The Pure
Response.” “The True Word of Life” releases the captive one from its bondage. With one
voice the one who sings and the one who has the response truly praise. Awe, precept and
prohibition burn into every limb. Separate [ . . . ] the pious departed [ . . . ] light.”
(“Song of the Living Self”, Middle-Persian, M 7.I.R.i.1ff)

“Come (is) this bound self, gathered from every direction; from sky and earth-womb and
from all creation.”1
(Song of the Living Self, M 6650/T II D 173c,1.R.1–V.9)

1
With reference to the light particles contained in the food brought to the Elect (Manichaean monks and nuns) for
distillation through consumption, digestion and prayer/contemplation.
“[O] Father, O Mind of Light, come and wear me [until] I have recited the woe of the Son of
Man. [My] Lord Jesus, come and wear me until I purify the [body (?)] of the First Man.”2
(Psalm-Book 162.22–26)

“You are the two-edged axe with which they cut the bitter root. You are the [ . . . ] that is in
the hand of the Maiden, which was thrust into the heart of the enemy. You are the first ship
(?) of the first warrior, wherein they caught the thieves that rebelled. You are the first
weapon of the first hero, which was brandished behind the foe that arose. . . . [How great] is
your fortitude, O Daughter of Wisdom: for you have not yet wearied, watching over the
enemy.”
(Psalm-Book 162.31–163.13)

“For you the ships are waiting on high that they may draw you up and take you to the Light.
Behold, the Perfect Man is stretched out [in the middle of] the world, that you may walk in
him and receive [your] unfading [garlands]. Behold, the five Porters are spread over the
world that your heart may not suffer and that you may cast the burden from off you.
[Behold, the] Righteous Ones will illumine you; behold, the forgiveness of sins of the
Catechumens of the faith. [Behold], the medicine-chest of the physician will heal your
wounds; behold the knowledge and wisdom will put your clothes upon you. [Walk],
therefore, in joy, drawn to the Land of Light, sealed with your seal and with your unfading
garlands. Walk also in gladness: your sufferings have passed today; behold, the harbor of
peace—you have moored in it. Glory to this alms-offering and to them that purify it, and to
them that redeem it, the Catechumens of the Faith.”3
(Psalm-Book 163.14–30)

“You buy me like slaves from thieves, and you fear and implore me as (you do) lords. You
select me from the world like disciples for the Righteous, and you show me reverence as
(you do) masters. You smite and hurt me like enemies, and you save and revive me like
friends. But my parents are strong and able to show you manifold gratitude. And as a
reward for one fast day, they give to you eternal happiness. And they send gods before you
2
a) First Man=reconstituted unity of all light-substance gathered together at the end of the cosmic distillation
process;
b) New Man=dominance of a person’s light-substance over his dark-substance, by means of asceticism,
truthfulness, patience etc.
c) New Man=Mind of Light=Jesus, since all light-substance is the same, present in all, one, single and
homogenous—broken apart only through its mixture with darkness.
d) Totality of light in its mixed state=Living Self=Perfect Man
3
Catechumens: term used in both early Christianity and Manichaeism; in the former it designates people training
to be admitted as laypeople of the Christian faith (learning about the articles of faith, meaning of rituals etc.) In
Manichaeism it simply referred to the non-monastic followers of the faith.
in order to send the share which is yours through me. And the share (is for) the toil and
sorrow which you bear and suffer on my account.”4
(Recitation of the Living Self, M 95.R.1–14.)

“I am the fire that Zarathustra built; and which he bade the righteous to build. . . From the
seven consecrated, sweet-smelling fires, bring to me, the fire, purified fuel. Bring clean
firewood and delicate and fragrant incense. Kindle me with knowledge, and give me clean
oblation. I am the water to which it is proper to give the water-oblation, so that I may
become strong. . . . I am the lamb which [ . . . ] called to Zarathustra.”5
(M 95.V.1–16)

“Your great battlefield (is) like that of the god Ohrmizd (the Primordial Man), and your
collection of treasure like that of the chariots of light (the sun and moon); moreover, this
Living Self which (is) in flesh and tree you are able to save from Az.”6
(M 42.V.ii.6–14)

“To you I will speak, my captive self, remember your home. . . . Remember the devouring . . .
that bit you asunder and devoured you in hunger. . . . Remember the hard primordial battle
and the many wars you had with the powers of darkness. . . . Remember the trembling, the
weeping, and the grief that you had at that time, when the Father (the Primordial Man)
went up on high.”7
(M 33.R.ii.21ff)

“All the hindered and unhindered bodies and natures (hsing)

Have for long sadly sunk into the sea of birth and death
Their limbs and articulations scattered in the three realms
Pray gather and restore them to soar above the myriad things.”
(Chinese Hymnscroll, 52)

4
With reference to the fact that we always abuse and mistreat the Living Self both in ourselves and every other
thing, yet at the same time it is paid homage as the very stuff of salvation itself.
5
The speaking voice is that of the Living Self. Zoroastrian sacrificial rites are here given a (retroactive) Manichaean
meaning.
Az: a Persian term which translates as “desire”, but can stand also for “passion”, “lust”, “greed”, “anger”,
6

“concupiscence”; in hymns, personified as the mother of demons and/or the chief weapon used by darkness
against light. Here, the Living Self is the addressee.
7
That is, the breaking apart of light-substance by the assault of darkness at the beginning.
“Know and observe the five great Buddhas of Light.
Why have they come from the Father’s side into this world?
Know clearly that they have suffered for no sins of their own
And that the good and clever beings will be extracted from the devils’ den.”8
(Chinese Hymnscroll, 244)

“To you will I pray, virtuous god, Living Self, gift from the Father. Blessed, blessed be you,
light self; in health ascend to your own home. Delighted power, chosen greatness, strong
power, intelligent and wise: all light gods for your sake [ . . . ] the Elect strive so that you
may truly be exalted. . . . This anguish, persecution and hardship which you experience,
who is able to teach it? The merciful illuminator, blessed lord, strong and noble, beneficent
Mar Mani. Always will we bless that divine glory which has shown salvation to you, light
self.”
(M 1.440 and M 496a.R.2)

“Again I proclaim to you, doers of good deeds, brothers of light, apply your minds to think
solely on the weighing of the wondrous bodies. Be each of you as a courageous and wise
ship captain, to ferry across these wave-tossed exiles. They are the precious treasure of the
Venerable of Light: bear them all off the sea with your bodies as ships. Like diligent
physicians, cut out their painful boils and sores; for they have long suffered, hoping for
deliverance and protection. Be compassionate, each of you, in receiving the truth, and
quickly return them to the Lord precisely according to their number. This noble clan has
been wave-tossed for untold years now: quickly dispatch them back to their homeland, the
place of peace and joy. The upright, correct, and radiant ones with all the marks intact:
extract them soon from the storehouse of greed and desire; seek out [these] rare treasures
in the midst of the dark, deep sea of suffering, and quickly lift them up to the King of
Nirvana and Purity. Pull out the grievously wounded, remove their ulcerous sores; wash
and bathe [these] bright pearls, remove them from filth. For the law says that all wondrous
offerings that are received are to be restored in proper purity to their original lord. For
they are nothing other than the flesh and blood of Jesus, which may be taken freely by
whoever is fit to receive them. But if one should act falsely, with a betraying heart, then
Jesus himself would be powerless and there would be no escape.”9

8
Buddhas of Light: reference to the Five Sons of the Living Spirit, the one who, in the mythological representation,
tried to arrange the mixture of light and dark in such a way that the very existence of the world would eventually
lead to the (re-)separation of the two; alternatively, the five pieces of armor which the Primordial Man sacrificed in
the first conflict with the darkness as a deliberate tactic to avoid further losses and ensure long-term victory.
9
Again, in reference to the light contained in food brought to the Elect for ritual consumption.
 (Praise of the Five Lights, Chinese Hymnscroll, 249–54)

“They [i.e. Five Lights=Living Self] are the wonderful forms of the essence and flower of the
world
Who support and hold various things, many heavens and earths
Who are the bodies and lives of all sentient beings
All who see with eyes, and who hear voices with ears
Who can create bodily strength from bones and articulations
And can make all beings and races which grow and feed,
Who speak many languages of different tongues
Who also make many tunes of different notes
Who are also the broad and great light of the mind and knowledge
......................
All the wisdom and kindness of the benevolent person
All the language and eloquence of a rhetorician
................
Who also make the world thriving, abundant, and ripe
And are the various shoots of grasses and trees.”
(Chinese Hymnscroll, 236–42)

“Honor as a guest the gods’ child at the divine meal. Prepare the kindly abode; show the
road to the light. Make every limb complete in the five, seven and twelve. These are the
seven bright jewels which truly are the lands of life. By those powers live every world and
all soul-possessing things. They are like a lamp in a house which in the dark shines light. . . .
A hall has been found, O righteous Elect and dutiful Auditors. Prepare the self for
purification and this true, holy mystery keep”10
(M 7.I.R.ii.45ff)

“You who sing, O Elect, shall find eternal life. Purify the light self so that it in turn will save
you.”
(M 7.R.i.5–8)

10
The Living Self asks to be well-received at the ritual meal.
 “I worship and glorify the great Father of Lights from pure thought. With a guileless word
you have been glorified and honoured: You and your majesty and the wholly blessed aeons.
For you in glory have perfected their foundation. Your power and glory 10 and your light
and word and your majesty and the aeons of affirmation and all your counsel have been
glorified. For you are God, the foundation of every grace and life and truth.
I worship and glorify all gods, all angels, all splendours, all luminaries, all powers: Those
which are from the great and glorious f(ath)er, those which subsist in his holiness, 20 and
in his light are nourished, purified from all darkness and malignance. I worship and glorify
the great powers, the enlightening angels: Those, having advanced by their own wisdom
and having subjected the darkness and its remorseless powers which were prepared to
fight with the ruler of all; these are those who created heaven and earth and bound in them
all the substance of contempt.
I worship and glorify the offspring of the greatness, the enlightening mind, king (and)
Christ: The one who came forth from the outer aeons into the upper creation, and from that
to this lower creation; and having incomparably announced his wisdom and the ineffable
mysteries to people on earth, and having displayed to the entire universe the way of truth,
and having preached with all voices, and having distinguished truth from the lie and light
from darkness and good from evil and the just from the wicked. From you every 50 grace
has become known to the universe, and life together with truth to every tribe has been
interpreted with all voices. He himself has become for living souls the redeemer from the
obligation of the inimical bonds.
I worship and glorify the living God, virtuous and true: The one who, by his own power,
raised up all things, this arrangement above and below.
I worship and glorify the great luminaries, both the sun and the moon and the virtuous
powers in them: Which by wisdom conquer the opponents and enlighten the entire 65
arrangement, and of all observe and judge the world and conduct the victorious souls into
the great aeon of light.
(Side ii) I worship and glorify the five great lights: Through which
the entire universe came into existence, and through which heaven and earth (and through
which (?)) by participation power and beauty and soul and life are present in all. And
without these the universe could not exist.
I worship and glorify all gods, all angels, the living and pure: Who support this whole
creation with the permission of the great and virtuous light, who rules over all those (now)
singing (these) hymns.
I worship and glorify all the enlightening angels: Who dominate the totality of the
universe, and subject all demons and all evil, shielding righteousness and guarding it from
the wicked demons and growing the good in it.
I worship and glorify all the righteous: Those who escape from all evil, those who both
have existed before, exist now, are coming into existence and are ready to come into
existence because they have recognised truth and all preeminence; the chaste and firm, in
order that all those whom I have worshipped and glorified and invoked may assist me and
bless me with favour and may deliver me from every bond and all constraint and
oppression and every reincarnation, and provide me with access to the great aeon of light
which all the wise and upright in knowledge hope to attain, where peace and the purest of
the good rule, where there is no perception of evil but ambrosia 120 and eternal life are
present, where all the inhabitants are without any need and experience neither death nor
corruption.
Blessed be he who prays this prayer frequently, or at least on the third day, with a pure
heart and forthright speech, asking for 130 forgiveness of
sins committed.
The Prayer of the Emanations is ended.
(Prayer of the Emanations, discovered at El-Kharab, Egypt, 1992, dating from 4th century
A.D.)

“. . . spirit of endurance come to us,

let endurance endure and let us bear up that we may
. . . endurance.
. . . the First Man, he was sent out to the fight,
and endurance came to him.
He left his land of light behind him, he went out to the land of
darkness
and endurance came to him.
He left also his people behind him, he went out to the field . . .
and endurance came to him.
. . . of the gods, he came to the border of the man-eaters.
Endurance
. . . in the midst of the . . . ,5 he came that he might raise it (?)
Endurance
. . . the angels, he came to the rampart (?) of the robbers.
Endurance
…, he gave them as food to the beasts,
Endurance
. . . they going forth, knowing that they would fall into trouble.
Endurance
. . not a need which came upon them.
Endurance
. . . to trouble until they saved the . . .
Endurance
. . . also are the enduring ones at this time.
Let (…)
The five weight-carriers that support the weight of the enemy.
Endurance
They are the five sons of the father, the Living Spirit.
Endurance
. . . that bears up, that comes from the heights to the depths.
Endurance
I therefore too have endured the things which he suffered before
today.
he was thrown into a basket and hung outside the wall;
all these things he suffered, he did not weary, he did not flinch;
he left the open court of the lord, knowing that . . .
Thecla11, the lover of God, who was made to go up on the fire:
she received the sign of the cross, she walked into the fire
rejoicing;
yet was she not ashamed, naked in the midst of the crowd;
she was thrown to the bears, the lions were let loose to her;
she was bound to the bulls, the seals were let loose to her;
all these things that she suffered, she did not flinch, she did
not . . them;
a crown it is that she desires, it is purity for which she fights.
The blessed Drusiane also, she also suffered the same:
fourteen days imprisoned like her master, her apostle.
Maximilla and Aristobula, on them was great torture inflicted:
what need for them to suffer these things, it is purity for which
they fight.
All the godly that there have been, male, female, all have suffered;
down to the glorious one, the apostle Mani the living.
Our lord Manichaios himself also was made to drink the cup:
he received the likeness of them all, he fulfilled all their signs.
How many of his disciples also received the likeness of their fathers?
We also, my brethren, have our part of suffering:
we shall join with them in the suffering and rest in their rest;
the covenant of our father, the profit and the loss are divided

11 st
Early Christian martyr (1 century), died in the Colosseum. Related in The Acts of Paul and Thecla.
between us;
we are true sons, the heirs of their fathers;
There is nothing that is free from suffering that will rest in the end:
the very seed also that is sown, unless it dies, finds not the way to live,
but by its death it lives and gives life also.
Let us make ourselves strong also, my brethren; for lo, the rest has
reached us, that we may receive the blessing of all whereof we have spoken,
and dwell with one another in the glorious land of light,
with no foe and no enemy and no adversary from henceforth,
but it is peace and joy and life eternal.
Lo, this is the end of the psalm of endurance.

Glory and honour to our lord, our light, Mani the living, who
endured to the end, and his holy Elect, and the soul of Maria.”
(Psalm-Book 2. 141.1–143.34 ed. and trans. Allberry, adapted I. Gardner)12

“O soul, know this great sign,

that this is the sign of the remission of your sins.
This visible bema,
the word set it before you,
that he might sow in you through what is visible
the remembrance of the hidden judgment,
which you have forgotten since the day
when you drank the water of madness.

O soul...

Lo, there has come to you the grace of the day of joy,
do for your part reveal without fear all your sins today;
and be mindful of your end, and prepare yourself in your works,
for the bema13 of wisdom moves you concerning it.

Paul, the glorious one, bears witness, saying unto you:

‘The bema of Christ, in it there is no respect of persons;

Part of the category called “psalms of the wanderers”.

12

Greek for “high seat” or “throne”; also “seat of judgement” and the like. Here, it refers to an empty raised seat
13

on a dais with 5 steps representing the Five Lights, which lay at the center of the Bema Feast, the Manichaean
equivalent of Easter, when Mani’s death (and consequent return to the realm of light) was celebrated. It was also
called his martyrdom and, metaphorically, as his “crucifiction”, though he died in prison.
whether we will or not, we shall all receive this (evaluation).
This too is what the bema silently proclaims.

The wanton hours of wickedness, rule entirely over them,

(the ceaseless fire) of foul lust;
and do you (forsake) wrath and envy and sadness,
also the (other) bitter (bonds) of wickedness, loose them today.

(May) the judge see you keeping these commandments,

(and may he) honour you and give you life;
complete forgiveness will he bestow on you,
come therefore and walk on these holy steps.

May the bema become for you a landing-place of your days,

a place of cleansing of your life, a chest filled with teaching,
a ladder to the heights, a counting-balance of your deeds;
and as you see the likeness of these things in the bema, bless it.

Say unto it: ‘You are blessed, great instrument of the word,
upright bema of the great judge,
the seat of the fathers of light that are far removed from error,
foundation of the sweet victory, full of wisdom.

Hail, bema of victory, true sign of our city,

joyous shining crown of the souls that are victorious;
but judgment and condemnation of sinners.
Hail, bema of the mind of the holy scriptures.

Every tree today has become new again.

Lo, the roses have spread their beauty abroad,
for the bond has been severed that does harm to the leaves;
do you also sever the chains and the bond of our sins.

All the air is luminous, the sphere glitters today,

even the earth puts forth blossom, the waves of the sea are still;
for the gloomy winter has passed that is full of trouble,
let us too escape from the iniquity of evil.

Forgive the sins of they that know your mystery,

to whom there has been revealed the knowledge of the
secrets of the exalted one,
through the wholesome wisdom wherein there is no error,
of the holy church of the Paraclete14, our father.

The joy-filled treasure of the glorious spirit,

give it as a present to us and extend it unto us all,
and wash us in joy and . . .
his drops also that will wash the . . .

Glory to thee, our father Manichaios, the glorious one,

(the joy of) the gods, . . . , the entire remission of sins,
the preaching of life, the ambassador of they that are on high;
glory to your bema, your seat that gives . . .

May also the soul of Maria have access to your mercy, my master.”
(Psalm-Book 7.11–9.1)

“Mariam, Mariam, know me: do not touch me.

(Stem) the tears of your eyes and know me that I am your master:
Only touch me not, for I have not yet seen the face of my Father.

Your god was not stolen away, according to the thoughts of your
littleness:
Your god did not die, rather he mastered death.
I am not the gardener. I have given, I have received the . . . , I appeared
(not) to you:
Until I saw your tears and your grief . . . for me.

Cast this sadness away from you and do this service:

Be a messenger for me to these wandering orphans.
Make haste rejoicing, and go unto the eleven:
You shall find them gathered together on the bank of the Jordan.

Greek meaning “comforter”, “helper” or, more loosely, “advocate” and “friend”, in reference to John 14;16:
14

“And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.”
th
Christians take this as meaning the Holy Spirit, who is believed by them to have descended on the 50 day after
the resurrection of Christ; Mani proclaimed that the verse pointed to himself, whom the Father of Light
(=Primordial/First Man) had sent as the final apostle to humanity, “the Seal of the Prophets”—a title which
Muhammad later took for himself.
The traitor persuaded them to be fishermen as they were at first,
and to lay down their nets with which they caught men unto life.

Say to them, ‘Arise, let us go, it is your brother that calls you.
If they scorn my brotherhood, say to them, ‘It is your master.’
If they disregard my mastership, say to them, ‘It is your Lord.’
Use all skill and advice until you have brought the sheep to the
shepherd.

If you see that their wits are gone, draw Simon Peter unto you:
Say to him, ‘Remember what I uttered between you and me.’
‘Remember what I said between you and me in the Mount of Olives:
“I have something to say, I have none to whom to say it.” ’

Rabbi, my master, I will serve your commandment in the

joy of my whole heart.
I will not give rest to my heart, I will not give sleep to my eyes,
I will not give rest to my feet until I have brought the sheep
to the fold.

Glory to Mariam, because she listened to her master:

She served his commandment in the joy of her whole heart.
(Glory and) victory to the soul of the blessed Maria.”
(Psalm-Book 2. 187.2–36)

“Come to me, my kinsman, the light, my guide.

. . . my soul, bear up: you have your saviour:15
(your) defence is Christ, for he will receive you into his kingdom.
Since I went forth into the darkness I was given a water to drink
which . . . me;
I bear up beneath a burden which is not my own.
I am in the midst of my enemies, the beasts surrounding me;
the burden which I bear is of the powers and principalities.

They blazed in their wrath, they rose up against me,

they ran to . . . me, like sheep that have no shepherd.
Matter and her sons divided me up amongst them,

15
From here on, the Living Self speaks
they burnt me in their fire, they gave me a bitter likeness.

The strangers with whom I mixed, me they know not;

they tasted my sweetness, they desired to keep me with them.
I was life to them, but they were death to me;
I bore up beneath them, they wore me as a garment upon them.
I am in everything, I bear the skies, I am the foundation, I
support the earths,
I am the light that shines forth, that gives joy to souls.
I am the life of the world, I am the milk that is in all trees,
I am the sweet water that is beneath the sons of matter.

. . . I went forth to the . . .

. . . the aeons . . . they sent me forth to the . . .
I will bear up under these things until I fulfill the will of my father;
the First Man is my father, the one who perfected his struggle.
Lo, the darkness I have subdued;
lo, the fire of the demons I have extinguished.
The sphere turns quickly,
while the lights purify the life.16

O soul, raise your eyes to the heights, and you see your form:
lo, the mother, you have reached her; lo, your fathers, they call upon you.
Go aboard your ships of light and receive your glorious crown;
and return to your kingdom and rejoice with all the aeons.

Glory and honour to our lord Mani the living,

(and his) holy elect; and the soul of the blessed (Maria).”
(Psalm-Book 2. 54.7–55.15)

“(With) our holy voice we glorify the Mind:

(for if he) lodges with us we give holy fruit.”
(O) father, o Light Mind, come and wear me,
(until) I have recited the woe of the son of man.

(My) lord Jesus, come and wear me,

until I purify the body of the First Man.
O compassion of glory, daughter of the Father of the Lights,
16
Here ends the speech of the Living Self.
. . . all, none knows your honour.
. . . make music, children only of the Paraclete,

they that have . . . you, . . . weeping daily for your wounds.

You are the two-edged axe,
wherewith they cut the bitter root.

You are the . . . that is in the hand of the virgin,

which was thrust into the heart of the enemy.
You are the first ship (?) of the first warrior,
wherein they caught the thieves that rebelled.

You are the first weapon of the first hero,

which was brandished behind the foe that arose.
(You are the) church of the father, the First Man;
(you are the) vineyard of the first husbandman.

You are the eye of plenty that came with the abundance,
until it had closed the eyes of the malignant ones.
(How great) is your fortitude, o daughter of wisdom:
for you have not yet wearied, watching over the enemy.
For you the ships are waiting on high,
that they may draw you up and take you to the light.
Lo, the Perfect Man is stretched out (in the middle of) the universe,
that you may walk in him and receive (your) unfading
(crowns).
Lo, the five porters are spread over the world,
that your heart may not suffer and that you may cast the burden
from off you.
(Lo, the) righteous will illumine you;
lo, the forgiveness of sins of the catechumens of the faith.

(Lo,) the medicine-chest of the physician will heal your wounds;

lo, the knowledge and the wisdom will put your clothes upon
you.

(Walk,) therefore, in joy, drawn to the land of light,

sealed with your seal and with your unfading crowns.
Walk also in gladness: your sufferings have passed today;
lo, the harbour of peace: you have moored in it.
Glory to this compassion and to them that purify it,
and to them that save it, the catechumens of the faith.

Peace and rest be there to the soul (of the) blessed Maria, Theona.
(In Praise of the Mind, Psalm-Book 2.162.21–163.32 )

“Jesus my true guard, may you guard me: first-born

of the Father of the Lights, may you guard me.
(You) are the living wine, the child of the true vine.
Give us to drink a living wine from your vine.
In the midst of the sea, Jesus, guide me.
Do not abandon us that the waves may not seize us.
When I utter your name over the sea it stills its waves.
Who will not rejoice when the sun is about to rise on him?
You are a perfect day, being like unto your Father in the heavens.
(You) invite us: you have broached for us a (new) wine.
They that drink your wine, their heart rejoices in it.
They are drunk with your love and gladness is spread over
their . . .
They think of them that are on high, and arm themselves to fight
against the dragon.
The word of God is sweet when it finds ears to hear it.
It lodges not in a mind that is shut, it makes not its
way to a shrine that is polluted.
It lodges with the maidens and dwells in the heart of the
continent.
They with whom it lodges: its grace spreads over them.
They gird up their loins and arm themselves to fight with the dragon.
This name ‘Jesus’: a grace surrounds it.
Your burden is light for him that can bear it.
How great a lover of man you are, o Jesus, the first rose of the Father.
How kindly you are . . . the kindly one of the gods.
When I think of you, my lord, great is the fear that surrounds me.
When I would glorify you, I find not to whom I should liken you.
When I seek you I find you within illumining me.
Perhaps I too am worthy to (hear) the divine call.
. . . myself to you, fair is your glory in my mouth, my lord.
The ship of Jesus has come to port, laden with crowns
and lush palms.
It is Jesus who steers it, he will put in for us until we embark.
The holy ones are they whom he takes, the maidens are they
whom he . . .
Let us also make ourselves pure that we may make our
voyage . . .
The ship of Jesus will make its way up to the heights.
It will bring its cargo to the shore and return for them
that are left behind.
They are the . . . that are spread in the deceit of life.
He will . . . bring them to the harbour of the immortals.
(It is laden with) crowns and lush palms forever and ever.
(Victory) and rest be there to the soul of Maria.”
(Psalm-Book 2.151.4–152.9)

“. . . for ever, even the Father, the King of . . .

...
our own . . . is the Holy Spirit.
(The Father) of Greatness is the Father,
the . . . (of the) sufferer is the Son . . .
. . . of life is the Holy Spirit.

(A) raiser of the dead is the Father,

a conqueror himself of death is the Son,
a gatherer (?) of his own is the Holy Spirit.
A hidden one from everlasting is the Father,
the word that appears is the Son,

the . . . is the Holy Spirit.

An intellectual intelligence entire is the Father,
but a stranger to the world is the Son,
the path of the aeons is the Holy Spirit.

A perfect rich one is the Father,

the proclamation of the hidden things is the Son,
the silence of them that . . . is the Holy Spirit.
He that has power over the universe is the Father,
he that . . . the Father is the Son,
the light of the aeons is the Holy Spirit.

The Father rejoices always,

the Son also makes music to the Father,
but his is wisdom entire, even the Holy Spirit.

May we ourselves generate love towards the Father,

the faith which is in us towards the Son,
the fear of our heart towards the Holy Spirit.

The seal of the mouth for the sign of the Father,

the peace of the hands for the sign of the Son,
the purity of virginity for the sign of the Holy Spirit.

Pious love for the sign of the Father,

the knowledge of wisdom for the sign of the Son,
the fulfilment of the commandments for the sign of the Holy Spirit.

The light that is on high is the Father,

the power of God that supports the totality is the Son,
the wisdom that looks forth is the Holy Spirit.
Jesus, the tree of life, is the father;
the fruit, the Light Mind, is the son;
the Virgin, this sweet one, is the holy spirit.

Jesus, the glorious, is the father,

the blessed Light Mind is the son,
the Virgin of Light is the holy spirit.
Let us pray then, my brethren, that we may find the Father,
and fast daily that we may find the Son,
and discipline our life that we may find the Holy Spirit.

Let us seal our mouth that we may find the Father,

and seal our hands that we may find the Son,
and guard our purity that we may find the Holy Spirit.

Glory to our lord Mani the living through the Father,

honour to his Elect through the Son,
blessing to his catechumens through the Holy Spirit.

Victory and salvation may there be through them to the soul of the blessed Maria.”
(In Praise of the Trinity, Psalm-Book 2.115.4–116.23)

“Beneficient and glorious Jesus Buddha, raise (your) great compassion and forgive our sins!
Listen to these words of suffering and pain, and deliver us from this poisoned sea of fire!17”
(Chinese Hymnscroll, 29)

“We wish you would still the huge waves of the sea of fire! Through the curtain of dark
clouds and dark mist let the sun of Great Law18 shine everywhere, that our hearts and soul
may be always bright and pure!”
(Chinese Hymnscroll, 32)

“We should resolutely choose and peacefully concentrate on the gate of true teaching, (we
must) diligently seek for nirvana to cross the sea of fire!”19
(Chinese Hymnscroll, 85)

“Thus this body of flesh, which is also called the Old Man [contrast: New Man], is nothing
but bone, sinew, vein, flesh, skin, hatred, fury, anger, ignorance and greed, gluttony, lust.
These twelve together constitute the body, and thus resemble the lightless realm without
beginning.”20
(Chinese Manichaean Treatise, 66-68, modified)

In a Hindu or Buddhist context, expressions such as “sea of fire”, “poisonous ocean”, etc. refer to samsara, that
17

is, the continuous cycle of repeated suffering caused by transmigration through the various realms as human,
animal, divine, semi-divine. ghostly or hellish beings. Manichaeans took it over and used it to designate the
entrapment of light-substance in and by its opposite.
This is the usual translation for the word “dharma”, meaning at the same time “law” and “truth” (as in both “the
18

right thing to do” and “the truth about the world”; compare the ancient Egyptian “ma’at”. The parallel is precise).
In a Manichaean context, it designates Manichaean doctrine and practice.
19
Chinese Buddhism, at the time when Manichaeism was first introduced to China by Sogdian mercenaries in the
9 century C.E., held a definition of nirvana as being non-distinct from samsara, following Nagarjuna’s 2 -century
th nd

C.E. position, found in his “Fundamental Verses on the Middle Way” (Sanskrit: “Mula-madhiamika-karika”).
Needless to say, Manichaeans held precisely the opposite view, using the term “nirvana” to designate the state of
separation between light and darkness and the peace to which the re-unification of all light-substance shall lead.
20
That is to say, the unreformed body (not brought under proper discipline) is the equivalent of the realm of
darkness in miniature.
 “The sign of that perfect Catechumen is this: You find his wife in the house with him being
handled by him like a stranger. His house, moreover, is reckoned by him like an inn; and he
says, “I dwell in a house for rent for (some) days and months.” His family and kinsmen are
reckoned by him (as) it is necessary (for) men who are strangers, adhering to him, walking
with him in the road, as he [ . . . ] they will separate from him, and every [possession of]
gold and silver and vessels of [value in the] house, they become like loaned items to him;
[he] accepts them, and he is served through them, (and) afterwards he gives [them to] their
owner. He does not place his trust in them, nor his treasure. He has plucked out his thought
from the world; he has placed his [heart] in the holy church. At all times his thought is
placed upon God. But that which surpasses all these things is the guardianship and the care
and the love of the holy ones which exist in him. He guards the church in the manner of
[his] house, even more than his house. He places his whole treasure in the Electi and the
Electae. For this is that which [the] savior pronounced through the mouth of his apostle:
“From today those who have a wife, let them become like those who do not; those who buy
as if they do not buy; those who rejoice as if they do not rejoice; those who weep as if they
do not weep; those who [find] profit in this world as if they do not take advantage.” These
are the ones who [ . . . ] come, the ones who [ . . . ] were sent; and they were sent because of
these perfect Catechumens who are released from this single body, and they go to them, to
the height, resembling the Elect in their citizenship. This is the sign of those Catechumens
who do not come to a body (again).”
(Kephalaion21 91, 228.22–229.20)

An extensive treatment of Manichaean topics, in the form of a dialogue between “Mani” and an enquiring monk.
21

Written after Mani’s death, due to a need felt by Manichaeans to elucidate points left unclear in Mani’s own
writings; the Greek “Kephalaia” translates as “headings” or “chapters”.