The rise of the Christian monasticism has been one of the most discussed problems in the studies of the history of the Early Christianity, and especially its possible relation with the non-Christian religions was once a favorite theme of some scholars. The hypothesis of the Manichaean influence on the making of the Christian monasticism is a discussion of this type. In the present article, giving special attention to the hypothesis of L.Koenen, the author has examined the problem concerning the cases of Egypt and the Syrian Orient, and reached the following conclusions: ・since Manichaeism arrived at Egypt in the very time when the Christian monasticism was in the making in the Egyptian society, the Manichaean influence was temporally possible in Egypt. But the comparison of Manichaean elect's modes of life with those of Christian monks shows the difference between the two. For example, the sources suggest that Manichaean elects performed their activities in cities, whereas we learn even from an imperial edict that the desert was considered to be the proper place for Christion monks. Moreover, Manichaean elects were at the same time missionaries, whereas it is not known that Egyptian Christian monks performed the 'missionary' activities in the strict sense of the term. Thus it is impossible to say that the Christian monasticism in Egypt arose mainly from the Manichaean influence. ・As for the situation in the Syrian Orient, the following preliminary remarks can be made. First, although A.Voobus is right in considering that the peculiarities of the modes of life of Syrian Christian monks cannot be explained by the Christian origins alone, his hypothesis of the Manichaean transmission of the influence of the Indian asceticism to the Syrian Christian monasticism is not convincing. Thus the problem of the origins of the Syrian Christian monasticism still remains to be solved. Secondly, in the Syrian Christian church which was characterized by its strong asceticism and from which the monasticism there came into being, only the ascetics who abandoned marriage were allowed to be baptized, i.e. they were the core of the church. This means that the Syrian Christian asceticism has the same structure as Manichaeism, which has the elects as its core. Also, Syrian Christian ascetics as well as Manichaean elects led a vagrant life, teaching the catechumens and the hearers respectively, and also supported by them. Thus it can be said that Manichaeism has some relation with the Syrian Christian asceticism, if not to say the Manichaean influence on it.