A further source of strength lay in the simple yet firm social organization which was given by Mani himself to his new institution.
It is said in the Mani Kambum to have fallen from heaven in a casket (Tibetan, samatog), and, like the last-mentioned work, is only known to us in meagre abstract.
But the dominant priestly caste of the Magians, on whose support the king was dependent, were naturally hostile to him, and after some successes Mani was made a prisoner, and had then to flee.
Zittwitz assumes that this epistle was in its original form of much larger extent, and that the author of the Acts took out of it the matter for the speeches which he makes Mani deliver during his disputation with Bishop Archelaus.
The writings and tenets of Mani were widely diffused there.
According to the Fihrist, Mani made use of the Persian and Syriac languages; but, like the Oriental Marcionites before him, he invented an alphabet of his own, which the Fihrist has handed down to us.
None the less, the stream of the Gnostic religion is not yet dried up, but continues on its way; and it is beyond a doubt that the later Mandaeanism and the great religious movement of Mani are most closely connected with Gnosticism.
The Adoptianist bishop Archelaus, who opposed the entry of Mani into Armenia under Probus c. 277, was also perhaps a Syriac-speaking bishop of Pers-Armenia.
There can be no doubt that in the form in which Mani became acquainted with it Christianity had been disengaged and liberated from the womb of Judaism which gave it birth.
According to Kessler, Mani made use of the teaching of Buddha, at least as far as ethics was concerned.