Other sources[specify] indicate that the Athinganoi were associated with theSimonians and had no connection to the Manichaean orPaulician sects. They settled inByzantium in 1054: the year of theEast-West Schism. The Athinganoi married Byzantine women, adoptedGreek Orthodox Christianity, and eventually assimilated into the Slavic and Greek populations.[3] In some studies, the Athinganoi are described as remnants of theIndo-Greeks who left India in 400 AD during theMigration period.[4]
The etymology of the word is not certain, but a common determination is a derivation in Greek for "(the) untouchables"derived from aprivative alpha prefix and the verbthingano (θιγγάνειν,thinganein, "to touch"). The Manichean sect is mentioned in Soghdian sources.[5]
The nameAthinganoi, a later variant form of which isAtsinganoi (ἀτσίγγανοι), came to be associated with theRoma who first appeared in theByzantine Empire at the time.Atsinganoi is the root word for the racial slurs "cigano", "çingene", "cigány", "zigeuner", "tzigan", "țigan", and "zingaro", words used to describe members of the Roma in various European languages. Today many of these words are still used in a derogatory sense, albeit others are the most common exonym for them in a given language. The idea of Roma as sorcerers also plays a part in the apparent confusion between theAtzinganos (the Roma), and theAthinganoi.[6]
The exact relationship between theAthinganoi and the Roma remains uncertain. Historians, such as Rochow, have suggested three different explanations for the association:[7]
The name may have been transferred from the Christian sect to the Roma because both had gained a reputation forfortune telling or because the Roma were perceived to have adopted the religious practices of the sect.
The popular Greek name for the Roma,Tsinganoi, may have been original and unrelated to theAthinganoi, with the association of the two groups in Byzantine writings was due to ignorance and confusion between superficially similar names.
The nameAthinganoi may have been given to anyitinerant people who came from abroad and were perceived to practice a different religion, with the term only later applying more narrowly to the Roma.
Purported doctrines according to Christian polemicists
An earlier and probably quite distinct sect with the same name is refuted byMarcus Eremita, who seems to have been a disciple ofJohn Chrysostom.
They were regarded[by whom?] as "Judaizing heretics". About AD 600,Timothy of Constantinople,Presbyter of Constantinople, in his bookDe receptione Haereticorum[8][9] adds at the end of his list of heretics who need rebaptism the Mandopolini, "now calledAthingani. They live inPhrygia, and are neither Hebrews nor Gentiles. They keep theSabbath, but are not circumcised. They will not touch any man. If food is offered to them, they ask for it to be placed on the ground; then they come and take it. They give to others with the same precautions".[9]
^Perry, John, "Tajik i. The Ethnonymn: Origins and Application,"Encyclopædia Iranica, Excerpt 1: "An intriguing Sogdian occurrence of the adjective tājīgāne (arguably to be pronounced as tāžīgāne) in a Manichaean hymnal from Turfan, of about the year 1000, may supply the missing link between Middle Persian tāzīg 'Arab' and Turkic/New Persian tāzik, tāžik 'Persian'.", online edition, 2009, available at http://www.iranicaonline.org/articles/tajik-i-the-ethnonym-origins-and-application (accessed on 20 July 2009)
^Cotelier, "Monumenta eccles. Graeca", III, 392;P.G., LXXXVI, 34.
^ab One or more of the preceding sentences incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Melchisedechians".Catholic Encyclopedia. New York: Robert Appleton Company.
Joshua Starr:An Eastern Christian Sect: The Athinganoi. In: Harvard Theological Review 29 (1936), 93-106.
Ilse Rochow:Die Häresie der Athinganer im 8. und 9. Jahrhundert und die Frage ihres Fortlebens. In: Helga Köpstein, Friedhelm Winkelmann (eds.),Studien zum 8. und 9. Jahrhundert in Byzanz, Berlin 1983 (= Berliner Byzantinistische Arbeiten, 51), 163-178.
Paul Speck:Die vermeintliche Häresie der Athinganoi. In: Jahrbuch der Österreichischen Byzantinistik 47 (1997), 37-50