(^580) MANICHAEAN LITERATURE
the twelve messengers; the seventy-two bishops; and the 360 elders. Only
males could be enrolled in these four classes. Apart from this governmental
hierarchy is the larger body of the elect and the even larger group of auditors.
Modern research on the place and function of women in Manichaeism has
only recently begun.
The complex mythological structures inherent in Manichaean theology
are the result of Mani's own creative genius and his diverse theological
sources. This complexity first begs the question as to why Mani, wishing to
communicate to the masses, would create such a difficult system reminiscent
of the "fables and endless genealogies" previously decried by the author of the
First Letter to Timothy in the New Testament (1:4). One suggestion concerns
point of view. Today we see Mani as a creative theologian, but he saw himself
as a receptive vehicle of divine revelation, so that the complexity was not his
invention but was given to him by the spirit of revelation, as he was merely the
prophet of god.
Mani's theological complexity also begs the question as to who could un-
derstand the fantastic mythological structures. Did the complexity inadver-
tently function to limit the number of converts to Mani's religion? No doubt
it did, since the heresiological responses indicate that educated theologians,
such as Alexander of Lycopolis, struggled to understand Mani's system. That
Mani should summarize his own teachings in the Shaburagan indicates that
the complexity of the system was already a problem Mani himself tried to
overcome. The problem is further indicated within Manichaean social struc-
ture itself and the existence of two classes of Manichaean devotees, the elect
and the auditors. This bifurcated structure demonstrates that the ability to
live the more difficult life of the elect was coupled with their ability to search
the Manichaean scriptures and arrive at a full knowledge of the truth, while
the auditors understood less and thus less was required of them. Those who
ultimately rejected the teaching were considered to be blind, not simply con-
fused by the complexity.
The Manichaean texts that follow present these sorts of issues in the life
of Mani, Manichaean teachings, and Manichaean mythology and theology.
As with many religious texts, these Manichaean texts may outlast the tradi-
tional keepers of the word. The glory is that the word may remain for readers
to discover.
elliott
(Elliott)
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