مانی و فرشته همزاد، فرستاده یزدان و ولیعهد عیسی مسیح: مقایسه منابع و بازنگری برخی دیدگاه های پیشین (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مقاله حاضر در یک بررسی فقه اللغوی و متن شناختی می کوشد پس از ارزیابی و سنجش منابع مختلف سریانی و فارسی میانه و پارتی و یونانی و لاتین و قبطی و چینی، نشان دهد مانی با چه مفاهیمی و تحت چه عناوینی خود را با فرشته همزادش، توم (نرجمیگ)، یکی در نظر می گرفت و چگونه می توانست از نظر الهیاتی خود را فرستاده یزدان و همان پَساگریو یا فارقلیطی بخواند که زمانی عیسی مسیح بشارت داده بود پس از او بیاید و مفسر کلام او باشد. مانیِ «بَغ چهر» با همین انگاره بود که می توانست خود را ولیعهد و آنگاه جانشینِ شهریار ملکوت (عیسی) بنامد. مقاله بر این باور است که لفظ ایرانی میانه frys/štg اگرچه هم به معنای «فرستاده/رسول» است و هم «فرشته/مَلَک»، اگر در رابطه با شخص مانی به کار رفته باشد ترجمه «فرستاده» (رسول) ارجحیت دارد. مقاله نه تنها نشان می دهد عنوان مانی، «فرستاده یزدان»، باید در دوره اسلامی و تحت تأثیر عنوان «رسول الله» شکل گرفته باشد، بلکه گویای این نکته نیز هست که فارقلیط و مانی و همزاد/همتای آسمانی اش از نظر الهیاتی بیانگر یک حقیقت بودند.Mani and the Angel Twin, Apostle of Yazdan and Crown Prince of Jesus Christ: A Comparative Study of Sources and Revisions of Some Previous Viewpoints
The present philological-textual study, after evaluating and comparing various Syriac, Middle Persian, Parthian, Greek, Latin, Coptic, and Chinese sources, tries to show with what concepts and under what epithets Mani identified himself with his twin and angel of revelation, Syr. taumā (MP narǰamīg ), and how he theologically could call himself the apostle of yazadān and the same paraclete that Jesus Christ once announced that he would come after him and be the interpreter of his words. Mani, the God-nature ( bgcyhr ), believed that he could call himself as crown prince and then the successor of the ‘king of heaven’ (Jesus). The study shows that the meaning ‘apostle’ is preferred for the Middle Iranian frys/štg , which means both ‘messenger, apostle’ and ‘angel’, when this word is used addressing Mani. This contribution not only suggests that Mani’s epithet, the ‘messenger/ apostle of Gods’, is formed in the Islamic period influenced by the Islamic ‘messenger of God’, an epithet of the prophet of Islam, but also the paraclete, Mani, and his heavenly twin/counterpart were theologically the same. Keywords: Mani, The Angel ‘Twin’, Mani as the Paraclete, Manichaean Theology. IntroductionThe most well-known angel in Manichaean teachings known as Syriac tʾwmʾ ( taumā ), ʻtwin, companion, pair, counterpartʼ, was the angel of Mani's revelation, the hidden helper, and an integral part of his life and message. Iranian Manichaeans have translated this name as jmyg [ ǰamīg ] and more famously as nrjmyg [ narǰamīg ], Greek-speaking Manichaean scholars called him σύξυγος [ sýzygos ], and Coptic Manichaeans in Egypt knew him as pcais [p-saїš]. According to the Greek biography of Mani (CMC), Mani refers to his counterpart as his heavenly twin, the spiritual guide, and the eternal ʻother selfʼ (alter ego); they are two sides of the same coin. In other words, Mani saw himself and his counterpart as one and unified. Through this very concept, Mani established the foundation of his unity with the Paraclete (Syriac pṣġrybʾ ; Middle Persian psʾgryw ; Greek παράκλητος [ parakletos ]), which he had foretold of the appearance of Christ's advent. Materials and Methods The present study conducted a comparative analysis with a textual approach mainly based on the Manichaean Middle Iranian texts found in Turfan Oasis, Xinjiang/ Turkestan, China, and Manichaean Coptic parallels. Research Findings This research, through the Greek biography of Mani (CMC) and the Middle Iranian Turfan texts and Chinese Manichaica from Xiapu, which are the most important sources of our knowledge about Mani's twin and his angel of revelation, deals with the theological relationship between Mani and his angel of revelation (Syr. taumā , MP ( nar ) ǰamīg , Pth. yamag ). Here, we tried to answer the question of why and how Mani used the word Taumā to call his heavenly twin.The study interpreted the origin and derivation of the “concept of twin” in an Iranian context rather than Jewish or Christian. It tried to show, to some extent, that neglecting the Iranian roots of the elements that some researchers call simply Jewish or Christian is far from farsightedness. It revealed that the technical term “angel” was used not only for angels but also encompassed the other divine beings and even gods of the third creation. To complete the discussion regarding the precise meaning of the term p/frys/štg , we included a section in the study to demonstrate that, when referring to Mani, the preferred translation of this term is “messenger, apostle”.This research tried to show that the translation of mʾny frys/štg rwšn (and its simplified form 摩尼弗哩悉特嚧詵 [MC. muât-lâ muâ-ńi pi̯uət-lji-si̯ĕt-d’ək luo-ṣi̭εn = Moni fulixite lushen ] in the Chinese Manichaean document 摩尼光佛 Moni guangfo ʻMani, the Light Buddhaʼ from Xiapu, Fujian) as ʻMani, angel of lightʼ does not seem appropriate, the translation of frys/štg as ʻangelʼ is not philologically incorrect. It is clear that the Middle Persian phrase M17Vi12-13 frēstag īg Yišō (ʻmessenger/ apostle of Jesusʼ) in reference to Mani is the same as the ’Ιησοῦ ἀπόστολος in Greek and apostolus Iesu in Latin and šelīḥā d-Išō Ꜥ (or šelīḥā de-yešū Ꜥ ) in Syriac, all meaning “messenger/ apostle of Jesus”. In the Manichaean and non-Manichaean writings, Mani has always been referred to as apostolus in Latin and ἀπόστολος in Greek, not as angelus in Latin or ἄγγελος in Greek. Moreover, in his native language Syriac, he is referred to as šelīḥā ʻmessengerʼ, not malakā ʻangelʼ. Although every ʻangelʼ is a ʻmessengerʼ, not every ʻmessengerʼ is an ʻangelʼ.The study examined the most recent data regarding the concept of Paraclete (MP psʾgryw) and argued how Mani tried to create a princely figure out of this concept that could potentially replace Jesus Christ; a concept that even the Syriac prototype of it had an origin and contemporaneity with Mani himself in the first place, rooted in the idea of ancient Iranian kingship and Iranian utopia. Truly, it was with the power of Tom and the versatility of the functions of this concept that Mani was able to set this kind of system in motion within the movement.The study also respond to the question of whether the term yzdʾn in Manichaean Middle Persian texts is always plural and means “gods” or if it may, in certain contexts, have a singular meaning as well. Our observations in Manichaean texts may confirm the possibility of a shift in the meaning of this term and related words from plural to singular in specific situations. Consequently, it is possible that in some contexts, yzdʾn fryštg means “Messenger/ apostle of God” (equal to the Arabic Resul Alla, and not Angel of Gods). Discussion of Results and Conclusions The concept ʻtwinʼ was not an innovation by Mani and had its roots in the Gnostic pre-Manichaean tradition. Its best pattern can be found in the Hymn of the Pearl , which clearly expresses its Iranian origin. There can be no doubt about the authenticity of this ancient Iranian concept that is woven throughout the text. This concept, whatever its origin, served three functions for Mani, the apostle of light. Not only was he the angel of revelation to the messenger, but he was also his guardian and protector. Moreover, Mani, in this role, could also be considered the paraclete of Jesus Christ. The paraclete, Mani, and his heavenly twin represented a single truth. The “being twin with Jesus” was the unique concept that this brilliant Iranian religious thinker and Babylonian cluster collector needed from the very beginning.
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