Abstract
This splendid study represents a substantial revision of a doctoral thesis written at the University of Bergen under the supervision of Prof. Eivind H. Seland. The investigation leverages the papyri from Kellis, an Egyptian village in the Dakhleh Oasis, to probe the social and religious life of the fourth century Manichaean community.
After an introductory chapter that introduces readers to Manichaeism and the available sources, the study is arranged in two parts. The first comprises three chapters exploring the social world of fourth century Kellis, and the second part delves into the socio-religious identity of Manichean adherents in that location. As set out in the opening chapter, the central argument is that ‘the papyri from Kellis evince a more organised and self-conscious Manichaean community than previous scholarship has allowed for’ (p. 20). To this end Teigen explores the practices described in both literary and documentary papyri to ascertain implications for the organisation of Manichaean communities and to better understand the way identity is forged for members of those groups. The investigation is informed by two compatible approaches. First, social network analysis is employed to understand how networks develop in order to appreciate relationships between people as a means to apprehend religious identity and group practices. Second, the study draws upon a broad understanding of symbolic interactionism for the purpose of casting light on the link between culture and practice (pp. 22-26). In part one, the study provides a rich description of wider society around the Dakhleh Oasis, drawing on archaeological and textual discoveries over the last decades. In chapter three the study focuses upon a three house complex of separate units where nearly all the papyri relating to Manichaeism at Kellis were discovered. These documentary texts ‘make up around 208 papyri texts; 90 in Greek and 116 in Coptic, as well as some ostraka, both Greek and Coptic’ (p. 55). Here the repetition of names in many of the letters suggests that a close circle of families is involved. Beyond this close social circle, chapter four looks at the evidence of interactions outside the extended family group. This involves several figures within the village as well as the social network beyond that geographical location. This chapter also provides helpful network charts to represent those relationships (pp. 100-106).
In part two of this study the focus falls of Manichaean identity and practices in this location. In particular, the identity of Manichaean laity and the way such identity may or may not have affected interaction with the wider social surroundings is analysed. Based upon the discussion of religious matters in various of the letters, it is suggested that Manichaean adherents existed beyond the extended family group. Thus, it is proposed that possibly one of the churches excavated at Kellis belonged to the Manichaean community. Moreover, in opposition to a widely held view, Manichaeism did appeal to people in rural settings, not just in urban population centres. (pp. 166-167). Further, it is argued that there was contact with the wider Manichaean world, thus illustrating trans-local connections for the community at Kellis. This study also raises the larger question of how ‘religious identity’ was understood in the late antique world as part of one’s total social identity and wider interactions.
This is an incredibly rich study that exemplifies how detailed study and analysis of primary sources from a specific location can generate question of global and theoretical importance. This fine volume makes a major contribution both to Manichaean studies and to the understanding of religious identity in the late antique world.