The Manichaean Church at Kellis最新文献

Manichaean Cues: Religious Identity in Everyday Life 摩尼教线索:日常生活中的宗教认同

The Manichaean Church at Kellis Pub Date : 2021-05-18 DOI: 10.1163/9789004459779_006

H. F. Teigen

{"title":"Manichaean Cues: Religious Identity in Everyday Life","authors":"H. F. Teigen","doi":"10.1163/9789004459779_006","DOIUrl":"https://doi.org/10.1163/9789004459779_006","url":null,"abstract":"The people we have met in the past few chapters juggled several roles. Pamour III was – as far as we can tell – a dutiful son, a responsible elder brother, a sometimes absent husband and father, an eager trader, a Kellite, a migrant, and probably a number of other things that we cannot discern. Other villagers were daughters, potters, mothers, weavers, carpenters, caravan drivers, estate managers, Roman officials, ‘Egyptians’, ‘Hibites’, and so on. For some, such as Pamour III himself, we may add ‘Manichaean’ to the list. However, the nature of this ‘Manichaeanness’ is difficult to ascertain. Shared religion is, by and large, not something that the Pamour family or their associates discuss at length: indeed, the main body of evidence for Manichaean affiliation is the literary texts, not the documentary letters. How are we to judge the importance of religious identity to Pamour III and the rest of his associates? And how can we be sure that this identity was ‘Manichaean’? These questions will, in various guises, follow us throughout the rest of this book. The present chapter sets the stage by clarifying some theoretical concepts broached in the introduction, and applying them to a selection of documentary letters. While religious affiliation is never discussed explicitly, authors of House 1–3 did employ religiously charged phrases, allusions, and terms: what we may call ‘religious cues’. These cues comprise the best-preserved evidence we have for the way the actors themselves articulated their religious identity. Below, we examine what they tell us about the role of religious identity in the everyday lives of the House 3 inhabitants, and the extent to which they can be taken as belonging to a specifically Manichaean tradition. But before we turn to the House 1–3 material, we need to take a step back and consider some theoretical perspectives on everyday religion and lay identity, in order to situate the present contribution. We therefore start by looking at recent trends in scholarship on late antique religious identity.","PeriodicalId":220486,"journal":{"name":"The Manichaean Church at Kellis","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115369737","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Village Networks: The Small World of Fourth-Century Kellis 乡村网络:四世纪凯利的小世界

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_005

{"title":"Village Networks: The Small World of Fourth-Century Kellis","authors":"","doi":"10.1163/9789004459779_005","DOIUrl":"https://doi.org/10.1163/9789004459779_005","url":null,"abstract":"No family is an island unto itself. For the Pamour family, the village of Kellis was one of the primary arenas of their social life, one where they interacted with larger social entities based on kinship alliances, economic activities, political institutions, and religious practices. The current chapter examines the family’s position within this village world, taking a relational approach. What sort of influence did the family wield? Who were their close associates? How did they interact? These questions are of relevance to the questions that will preoccupy us in Chapter 6, namely the extent of the local Manichaean community and the social networks in which affiliation with it spread. Unfortunately, the Pamour archive itself presents something of an obstacle to gaining a proper sense of the family’s position. The archive looms large among the papyri from the village, its bulk painting a picture in which family members appear more prominent than they in were. Luckily, fourth-century papyri from other find sites do widen our perspective, and the House 1–3 material itself contains documents that pertain to larger village concerns, which together can help to correct this Pamour-centric picture. They reveal other circles of villagers with whom the Pamour family interacted: their neighbours in House 2, Oasis notables who may have acted as patrons, and fellow-traders in Kellis and on the Nile who formed their primary business associates. In the course of this chapter, we shall examine the prosopography, role, and relationship to the Pamour family of these various groups. We conclude with a quantitative network analysis based on the textual material, using the whole spectrum of documentary papyri from the village in order to map the social circles of fourth-century Kellis. First, however, there are some documents that could provide more direct clues as to the family’s position. For one, the family is known to have served as liturgists in the local administration, attested in P.Kellis I Gr. 72 where Horos III is said to have been appointed to a liturgy. Unfortunately, the author of this letter, Pekysis, neglects to mention the nature of the liturgy. In itself, then, it does not tell us much about their wealth and status, apart from that they belonged to the (rather large) upper segment of villagers who were obliged to perform such service.1 More promising are two expense accounts dating to the first half","PeriodicalId":220486,"journal":{"name":"The Manichaean Church at Kellis","volume":"60 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131489550","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Introduction: Mani’s Church and Social Life 简介:玛尼的教会与社会生活

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_002

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Life in Kellis: Society and Religion in an Oasis Town 《生活在凯利斯:绿洲小镇的社会与宗教

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_003

{"title":"Life in Kellis: Society and Religion in an Oasis Town","authors":"","doi":"10.1163/9789004459779_003","DOIUrl":"https://doi.org/10.1163/9789004459779_003","url":null,"abstract":"The Manichaeans visible in the House 1–3 material moved through a specific geographical and social landscape, that of Roman Kellis and its oasis surroundings, the Dakhleh Oasis in western Egypt. Excavations of the last few decades have provided a wealth of information about conditions in Dakhleh in the Roman period: its natural environment, population, government, and economic life. These factors are preconditions for understanding the villagers and their social world, and moreover affected the way Manichaeism came to be established here. They are the subject of the present chapter. First, let us briefly look at the spread of Manichaeism in Egypt before it ventured out to the Oasis. Its history here is comparatively well-documented. Manichaean narratives from Turfan indicate that an early disciple, Adda, reached Alexandria during Mani’s own lifetime, between c.242–270.1 Mani is said to have ordered Adda to stay there and preach, and sent him copies of his writings. Other sources corroborate a Manichaean presence in Egypt by the late third century. A Neoplatonist philosopher, Alexander of Lycopolis, wrote a treatise against the Manichaeans c.300, naming the first missionaries in his locality as Pappos and Thomas.2 Another early witness is a papyrus letter ascribed to Theonas, bishop of Alexandria (c.280–300), denouncing Manichaean missionaries in harsh words – female Elect, in particular. Roman authorities, too, took note of their arrival. An edict of Emperor Diocletian, promulgated in Alexandria in 302 and addressed to the prefect of North Africa,","PeriodicalId":220486,"journal":{"name":"The Manichaean Church at Kellis","volume":"84 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114728618","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Manichaean Rituals: Elect and Lay Practices 摩尼教仪式:选举和世俗实践

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_009

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The Pamour Family: Familial and Economic Networks 帕穆尔家族:家族和经济网络

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_004

Fourth-century Kellis

{"title":"The Pamour Family: Familial and Economic Networks","authors":"Fourth-century Kellis","doi":"10.1163/9789004459779_004","DOIUrl":"https://doi.org/10.1163/9789004459779_004","url":null,"abstract":"Fourth-century Kellis was still a bustling place. Signs of decay might be detected in the blocked doorway of the great temple of Tutu in the west, or the abandoned houses in its eastern part. But just east of the temple, a residential area of flatroofed, mudbrick housing units divided by a series of east-west lanes and narrow alleys was still prospering. Churches were built here, one even exhibiting stained glass panels, and from the papyri we learn that elite families were closely linked to the village. In this area, facing a large administrative complex to its north and with its main entrances facing a wider thoroughfare to the south, lay the group of domestic units designated House 1–3. Here were found nearly all the papyri pertaining to Manichaean presence so far excavated from Kellis. The owners of these papyri are the subject of the present chapter and the next. We introduce the people visible in these texts, tracing prominent individuals and their network of relatives and acquaintances, and we examine their business activities, the trading, weaving, and caravan-driving with which their letters are pre-eminently concerned. In many ways, the House 1–3 complex is unremarkable. Its three separate units were built in the late third century, while occupation continued until at least the 380s, without major structural changes to their layout (for which, see Figure 4).1 They were one-storied houses with roof terraces, whose main doorways faced a street to the south. The walls were mud plastered, with white-plastered areas surrounding niches that, along with palm-rib shelves, were used for storage. Rooms were accessed by way of wooden doorways; roofs were barrel-vaulted or supported by wooden beams. The houses were smaller and plainer than the wealthy residence in Area B, lacking atria and","PeriodicalId":220486,"journal":{"name":"The Manichaean Church at Kellis","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124478789","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Manichaean Networks: The Social Networks of the Laity 摩尼教网络:俗人的社交网络

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_007

{"title":"Manichaean Networks: The Social Networks of the Laity","authors":"","doi":"10.1163/9789004459779_007","DOIUrl":"https://doi.org/10.1163/9789004459779_007","url":null,"abstract":"In this chapter, we turn from individual expressions of religious identity to the question of the social groups in which Manichaean affiliation can be traced. The previous chapter has already given some indications as to in what circles we find it, as we considered Manichaean identity within the Pamour family, whose members were traders, camel drivers, and weavers. However, the overlap between the religious network and the family’s other networks remains to be explored. Was Manichaean affiliation restricted to certain social contacts or contexts, or did it permeate different networks and types of social relations? At what other ‘social sites’, to use the vocabulary of David Frankfurter, do we find Manichaeans? And how widespread was it within Kellis? Below, we examine Manichaean affiliation within several different networks tied to the Pamour family: within the family, between neighbours and colleagues, and in patron – client relationships. We also go beyond the Pamour family, attempting to see how widespread it was in the village at large. Finally, we consider the nature of the network: how Manichaean affiliation may – or may not – have affected it in relation to adherents’ interaction with their social surroundings.","PeriodicalId":220486,"journal":{"name":"The Manichaean Church at Kellis","volume":"81 2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116305846","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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The Manichaean Church: Elect Organisation 摩尼教教会:选举组织

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_010

{"title":"The Manichaean Church: Elect Organisation","authors":"","doi":"10.1163/9789004459779_010","DOIUrl":"https://doi.org/10.1163/9789004459779_010","url":null,"abstract":"This chapter continues the investigation of Manichaean social institutions begun in the previous chapter. Whereas the focus there was on Elect-Auditor practices, we here turn our attention to Elect peer interaction. The dominant scholarly view of the Elect in the Roman Empire is that they largely constituted a disorganised body, characterised by absent institutions and weak cohesion, an interpretation that the present chapter seeks to challenge. As we have seen, Manichaean communities have generally been taken as organised in intimate, domestic groups, or ‘cells’, in which Auditors received Elect in their houses. This organisation has been considered both a necessity and a liability to the movement. On the one hand, cells allowed for closely-knit groups between which itinerant Elect could move in relative safety. Thus, they provided a measure of protection against persecution. On the other, they have also been seen as weakening or excluding a church organisation. Jason D. BeDuhn has recently pointed out how adherents may have suffered from being constrained to the private sphere, unable to perform public acts of worship to affirm private self-definition.1 A stronger dismissal was put forth by Peter Brown, who ascribed the decline of Manichaeism in part to Elect itinerancy: ‘Manichaeism was out of date.... It represents a more primitive strand of asceticism [than Christian monasticism]: it continued the radical isolation from the world, the obligatory vagrancy of its Syriac homeland.’2 The combination of isolation and vagrancy led to the Elect being out-competed by the better-organised Christian monastic movement. This argument has been more fully articulated by Richard Lim with regards to Manichaeans in the Latin west. The Elect regime itself, he maintains, was not conductive to the organisation of a ‘Church’:","PeriodicalId":220486,"journal":{"name":"The Manichaean Church at Kellis","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130482481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Conclusion: A Church in the World 结语:世界上的教会

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_011

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Manichaean Books: Literary Texts and Textual Community 摩尼教书籍:文学文本和文本共同体

The Manichaean Church at Kellis Pub Date : 1900-01-01 DOI: 10.1163/9789004459779_008

{"title":"Manichaean Books: Literary Texts and Textual Community","authors":"","doi":"10.1163/9789004459779_008","DOIUrl":"https://doi.org/10.1163/9789004459779_008","url":null,"abstract":"The above citation is taken from a letter fragment discovered in House 3, alongside the other documentary papyri of the Pamour family. It is clearly a very different type of letter than those of Pamour III, Pekysis, or even Makarios, however, and should probably be assigned to one of Mani’s ‘canonical’ letters, deriving from a small collection of his Epistles of which a few codex leafs have been discovered in House 1–3. It demonstrates the importance of the written word, and not least of the books he produced, to Mani’s sense of mission and self-conception. Yet, the importance of Manichean texts, even those of Mani, to his lay followers has been a matter of some controversy among scholars. The present chapter examines the remains of the Epistles, as well as other Manichaean literary texts from House 1–3, in order to illuminate this question and integrate them into the analysis of religious practice and identity at Kellis. The investigation is conducted in two steps. First, we continue the discussion from Chapter 5 concerning the ‘Manichaeanness’ of lay identity at Kellis, now looking at what the literary papyri tell us. It was argued in that chapter that the documentary letters contain cues that indicate the authors’ participation in a consciously Manichaean community. Yet it was also seen that, apart from some notable exceptions, most of these cues do not draw on specifically Manichaean myths or concepts, which has been taken to imply an absence of a distinctive ‘Manichaeanness’ among the laity. Scholars have taken the literary texts to point in the same direction. It has been proposed (although not argued in extensio) that the literary finds indicate that Manichaean ideas were of little interest to or even unknown to the people of House 1–3, supporting a depiction of the laity as adhering to a ‘superior Christianity’ rather than what is taken to be ‘Manichaeism proper’. The current chapter examines these texts in order to consider the presence or absence of Manichaean ideas more closely.","PeriodicalId":220486,"journal":{"name":"The Manichaean Church at Kellis","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123773779","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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