Краткий пересказ манихейства, сделанный зороастрийцами
Интересное тем, что зороастризм и манихейство - это по сути одна конфессия, так что это "внутренняя критика". Манихеи первоначально были монашеским орденом в зороастризме, затем персидское правительство решило, что монахи им не нужны, и манихеям внезапно пришлось перестраиваться в отдельную конфессию. Причем погром ордена начали с его основателя, то есть перестройку в отдельную деноминацию осуществляли уже без Мани.
Текст называется Sikand-Gûmânîk Vigâr, в сети есть на английском только, могу на русский в принципе перевести, пока копирую как он мне достался.
С зороастрийцами потому и разделились, что они все буквально понимают, привязаны к обрядности и так далее, ну понятно что тут, как и в христианстве, раскол идет по линии психики/пневматики. Соответственно они различные образы Мани Хайя понимают тоже буквально, например написано, что архонты дрочат, ну видимо зороастрийцы так себе и рисуют в голове - стоит большой черт с рогами и дрочит.
Тем не менее тут по крайней мере сам нарратив в одном месте собран и пересказан, причем людьми той же культуры, у которых контекст хорошо поставлен, например Ахарман они понимают что такое, долго объяснять не надо, и так далее.
CHAPTER XVI.1. Again, about the delusion of Mânî, one out of the thousands and myriads is written;
(2) for I am not unrestrained (anatang) as to writing more fully of the delusion, twaddle, and deceit of Mânî and the Mânîchaeans, (3) and much trouble and long-continued daily work is necessary for me therein.
4. Now you Mazda-worshippers of Zaratûst should know that the original statement of Mânî was about the unlimitedness of the original evolutions,
(5) the intermediate one about their mingling, (6) and the final one about the distinction of light from dark, (7) that which is much more like unto want of distinction.
8. Again, he states this, that the worldly existence is a bodily formation of rudiments of Aharman;
(9) the bodily formation being a production of Aharman.
10. And a repetition of that statement is this, that the sky is from the skin, (11) the earth from the flesh, (12) the mountains from the bones, (13) and the trees from the hair of the demon Kunî .
14. The rain is the seed of the Mâzendarâns who are bound on the celestial sphere.
15. Mankind are two-legged demons, and animals four-legged.
16. And Kunî is the commander of the army of Aharman, (17) who, to be liberated by his nails from the divinity Aûharmazd in the first conflict, swallowed the light;
(18) and, in the second conflict, the demon Kunî was captured by them, together with many demons.
19. And it is in binding the demon Kunî on the celestial sphere he is killed, (20) and these magnificent creatures are preserved from him and formed.
21. And the sun and moon are arranged in supremacy in the outer sky;
(22) so that, as regards that light which the demons swallowed, they filter and excite it, little by little, through the exciting and filtering of the sun and moon.
23. Then Aharman knew, through foresight, that they would rapidly filter and release this light through the exciting of the sun and moon.
24. And, for the purpose of not rapidly releasing the light from the darkness, he prepared this lesser world which, like mankind, cattle, and the other living creatures, is a wholly-copied similitude of the greater world with the other bodily creations .
25. He confined life and light in the body, and made them prisoners;
(26) so that, while that light which is excited by the sun and moon is again exhausted through the cohabitation and birth of living creatures, (27) their release would become more tardy.
28. And the rain was the seed of the Mâzendarâns (29) for the reason that when the Mâzendarâns are bound on the celestial sphere,
(30) whose light is swallowed by them, (31) and, in order to pass it from them through a new regulation, discrimination, and retention of the light of Time,
the twelve glorious ones show the daughters of Time to the household-attending male Mâzendarâns,
(32) so that while the lust of those Mâzendarâns, from seeing them, is well suited to them, (33) and seed is discharged from them, (34) the light which is within the seed is poured on to the earth.
35. Trees, shrubs, and grain have grown therefrom, (36) and the light which is within the Mâzendarâns is discharged in the seed.
37. That which is within the earth is discharged from the earth as the cause of the trees.
38. Again, about the difference of nature of life and body, this is stated, that the life is confined and imprisoned within the body.
39. And as the producer and maintainer of the bodily formations of all material existences is Aharman, (40) for the same reason it is not expedient to occasion birth and to propagate lineage-
(41) because it is co-operating with Aharman in the maintenance of mankind and cattle, and in causing the exhaustion of the life and light within their bodies-nor yet to cultivate trees and grain.
42. Again, inconsistently, they also say this, (43) that the destroyer of the creatures is always Aharman;
(44) and, for the same reason, it is not expedient to kill any creature whatever, (45) because it (killing) is the work of Aharman.
46. Again, they say this, that, as the world is maintained by Aharman, and in the end the sacred being is triumphant
(47) through the departure of lives from bodies, (48) this worldly existence is dissipated in the end, (49) and is not arranged anew;
(50) nor does there occur a restoration of the dead and a future existence.
51. Again, they say this, that those two original evolutions are perpetually remaining, and existed as contiguously as sun and shadow, (52) and no demarcation and open space existed between them.
После этого у автора следует некая критика манихейства, основанная исключительно на том, что Бог по мнению автора не может быть бесконечным, так как ничего бесконечного кроме времени и пространства не ощущается. То есть автор демонстрирует то, что я и выше говорил - зороастрийцы в принципе наши ребята, но туповатые, абстрактное мышление у них не развито, думают картинками. Он в голове у себя не может нарисовать картинку "бесконечный Бог", а просто как понятие он воспринимать не может, на этом тут основано и все "опровержение манихейства".
Текст называется Sikand-Gûmânîk Vigâr, в сети есть на английском только, могу на русский в принципе перевести, пока копирую как он мне достался.
С зороастрийцами потому и разделились, что они все буквально понимают, привязаны к обрядности и так далее, ну понятно что тут, как и в христианстве, раскол идет по линии психики/пневматики. Соответственно они различные образы Мани Хайя понимают тоже буквально, например написано, что архонты дрочат, ну видимо зороастрийцы так себе и рисуют в голове - стоит большой черт с рогами и дрочит.
Тем не менее тут по крайней мере сам нарратив в одном месте собран и пересказан, причем людьми той же культуры, у которых контекст хорошо поставлен, например Ахарман они понимают что такое, долго объяснять не надо, и так далее.
CHAPTER XVI.1. Again, about the delusion of Mânî, one out of the thousands and myriads is written;
(2) for I am not unrestrained (anatang) as to writing more fully of the delusion, twaddle, and deceit of Mânî and the Mânîchaeans, (3) and much trouble and long-continued daily work is necessary for me therein.
4. Now you Mazda-worshippers of Zaratûst should know that the original statement of Mânî was about the unlimitedness of the original evolutions,
(5) the intermediate one about their mingling, (6) and the final one about the distinction of light from dark, (7) that which is much more like unto want of distinction.
8. Again, he states this, that the worldly existence is a bodily formation of rudiments of Aharman;
(9) the bodily formation being a production of Aharman.
10. And a repetition of that statement is this, that the sky is from the skin, (11) the earth from the flesh, (12) the mountains from the bones, (13) and the trees from the hair of the demon Kunî .
14. The rain is the seed of the Mâzendarâns who are bound on the celestial sphere.
15. Mankind are two-legged demons, and animals four-legged.
16. And Kunî is the commander of the army of Aharman, (17) who, to be liberated by his nails from the divinity Aûharmazd in the first conflict, swallowed the light;
(18) and, in the second conflict, the demon Kunî was captured by them, together with many demons.
19. And it is in binding the demon Kunî on the celestial sphere he is killed, (20) and these magnificent creatures are preserved from him and formed.
21. And the sun and moon are arranged in supremacy in the outer sky;
(22) so that, as regards that light which the demons swallowed, they filter and excite it, little by little, through the exciting and filtering of the sun and moon.
23. Then Aharman knew, through foresight, that they would rapidly filter and release this light through the exciting of the sun and moon.
24. And, for the purpose of not rapidly releasing the light from the darkness, he prepared this lesser world which, like mankind, cattle, and the other living creatures, is a wholly-copied similitude of the greater world with the other bodily creations .
25. He confined life and light in the body, and made them prisoners;
(26) so that, while that light which is excited by the sun and moon is again exhausted through the cohabitation and birth of living creatures, (27) their release would become more tardy.
28. And the rain was the seed of the Mâzendarâns (29) for the reason that when the Mâzendarâns are bound on the celestial sphere,
(30) whose light is swallowed by them, (31) and, in order to pass it from them through a new regulation, discrimination, and retention of the light of Time,
the twelve glorious ones show the daughters of Time to the household-attending male Mâzendarâns,
(32) so that while the lust of those Mâzendarâns, from seeing them, is well suited to them, (33) and seed is discharged from them, (34) the light which is within the seed is poured on to the earth.
35. Trees, shrubs, and grain have grown therefrom, (36) and the light which is within the Mâzendarâns is discharged in the seed.
37. That which is within the earth is discharged from the earth as the cause of the trees.
38. Again, about the difference of nature of life and body, this is stated, that the life is confined and imprisoned within the body.
39. And as the producer and maintainer of the bodily formations of all material existences is Aharman, (40) for the same reason it is not expedient to occasion birth and to propagate lineage-
(41) because it is co-operating with Aharman in the maintenance of mankind and cattle, and in causing the exhaustion of the life and light within their bodies-nor yet to cultivate trees and grain.
42. Again, inconsistently, they also say this, (43) that the destroyer of the creatures is always Aharman;
(44) and, for the same reason, it is not expedient to kill any creature whatever, (45) because it (killing) is the work of Aharman.
46. Again, they say this, that, as the world is maintained by Aharman, and in the end the sacred being is triumphant
(47) through the departure of lives from bodies, (48) this worldly existence is dissipated in the end, (49) and is not arranged anew;
(50) nor does there occur a restoration of the dead and a future existence.
51. Again, they say this, that those two original evolutions are perpetually remaining, and existed as contiguously as sun and shadow, (52) and no demarcation and open space existed between them.
После этого у автора следует некая критика манихейства, основанная исключительно на том, что Бог по мнению автора не может быть бесконечным, так как ничего бесконечного кроме времени и пространства не ощущается. То есть автор демонстрирует то, что я и выше говорил - зороастрийцы в принципе наши ребята, но туповатые, абстрактное мышление у них не развито, думают картинками. Он в голове у себя не может нарисовать картинку "бесконечный Бог", а просто как понятие он воспринимать не может, на этом тут основано и все "опровержение манихейства".