PAGANS AND GNOSTICSishment, and subsistence by forbidding agriculture, but he would ac-
cumulate the souls of the Hearers out of avarice.91
Beginning in the late third century, Mazdaeans used the power of
the state against Manichaeans whenever they could. Persecution drove
Manichaeans eastward to central Asia and westward into the Byzan-
tine empire, but they probably were never entirely suppressed in Iraq.
There were Manichaeans at Kaskar in the fourth century and at Kirkuk
in the fifth century. Manichaeans, or Manichaean influences, may have
existed among the people at Nippur in about 600, and they were
present at the Nestorian "disputation" at Mada'in in 612.92 There
may also have been Manichaeans among the Arabs. 'Amr ibn 'Adi
(ca. 270-300), the first amlr of the Banu Lakhm, protected and pa-
tronized them at Hira. It was rumored widely that there were Man-
ichaeans among the members of the tribe of Quraysh at Makka who
acquired their beliefs at Hira.^93
Manichaeans began to return to Iraq after the conquest, probably
during the second {itna. But a schism developed during the reign of
al-Walid (705-15) when Muslim armies were conquering central Asia
and Manichaeans called the Dinawariyya refused to recognize the
authority of the leader in Iraq. A wealthy man called Zadh-Hurmizd,
who had given up his possessions to become one of the Elect, was
patronized by an official of al-J:Iajjaj at Mada'in who built a place of
worship for him there. But Zadh-Hurmizd could not get the Dina-
wariyya to obey him (their excuse was that he was not actually at
Babil) until, on his deathbed, he appointed Miqla~ as his successor,
when Khalid al-Qa~ri was governor. However, Khalid al-Qa~ri seems
to have given another leader called Mihr some sort of recognition by
bringing him to him on a mule, and by giving him a silver seal and
embroidered garments. Manichaeans divided more or less permanently
between the followers of Mihr, who defended tradition, and the fol-
lowers of Miqla~, who had a reputation for innovation and for relying
on the patronage of rulers.94
91 De Menasce, Denkart, pp. 209-10.
92 Chabot, Synodicon, pp. 567, 585; Frye, Golden Age, p. 133; Hoffmann, Persischer
Miirtyrer, p. 47; lbn an-Nadim, Fihrist, n, 802; Trimingham, Christianity, p. 152. The
name of Kewashizag, which occurs on two Mandaic incantation bowls, signifies the
Manichaean "Mother of the Living" (de Menasce, "Texte syriaque," p. 93; Yamauchi,
Incantation Texts, pp. 213-15, 227, 229).
93 lbn Rustah, A'laq, p. 258; Maqdisi, ai-Bad' wa-t-ta'rlkh, IV, 31; Taj, p. 84;
Tha'iilibi, Lata'if, p. 102; Trimingham, Christianity, pp. 157-58; Widengren, Mani
and Manichaeism, p. 119.
94 lbn an-Nadim, Fihrist, 11, 792-94, 802.