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An overview of the content of Ebn al-Nadīm’s chapter on the Manicheans is given in tabular form (see Table 1). That does not necessarily mean that these are solely the letters of Mani, which would be grammatically possible but contradictory to Ebn al-Nadīm’s words. This supposition is supported by the fact that Ebn al-Nadīm elsewhere describes and even reproduces the alphabet of the holy books of the Central Asian Manicheans (tr. The different, “western” terminology (Colpe, 1954, p. It is clear, even if Ebn al-Nadīm does not say it, that his presentation depends at least in the sections Cosmogony, Ethics, Commandments, Events after Death, and End of the World on a lost text of Abū ʿĪsā Warrāq (Colpe, 1959, pp. The author refers to his information on Mani’s genealogy and the dating of his public appearance as his own summaries or calculatons: “old” and means the “party of the old-believers,” which makes good sense (they professed the teaching of the irredemptibility of a part of the Light-soul), but needs historical justification (Flügel, Mani, p. Ebn al-Nadīm certainly knew about the Central Asian Manicheans. 137), in the sense of the heresy of following a teacher (Flügel, 1862, p. The first principle is apparent in the sequence of the five portions of the text: (1) Mani’s biography until his public appearance, (2) Mani’s teachings from cosmogony to commandments and the innovations after his death, (3) Mani’s end and eschatology, (4) Mani’s writings, (5) history of the Manicheans in the Islamic era. Two differing versions of the liberation of the primal man from the power of darkness are given one after the other: (1) the “Friend of the Lights” (, i.e., the first divinity of the second evocation redeems the primal man (tr. 779-80); (2) the “Spirit of Life,” i.e., the third figure of the second evocation, completes the task along with the “Mother of Life” (tr. The division of Mani’s life into periods of twelve years, characteristic of the hagiographically stylised story of his life, is most apparent in the account of the is the only account to mention that the revelation of his spiritual twin occurred with the completion of his 12th year (cf. 18-19) as well as that the command to proselytize was given by the twin when he was 24 (tr. The table offers a synopsis of the most important editions and translations of the text, and it may be used to locate passages in Flügel’s now outdated edition corresponding to those cited in this article. An unfortunate consequence of the dwindling presence of the Manicheans in Baghdad was the decreasing knowledge of their teachings. Manichean sources mention a pentad or heptad of canonical texts but never include the Middle Persian are named, so one must assume Ebn al-Nadīm had a detailed knowledge of these works. From there, he was acquainted with the Manichean script (and cf. The second principle resulted in the description of the worlds of light and darkness being given (tr. Let datememe assist with your search so you can find the right one. You might want to know how is datememe different than hinge.
Often blank spaces have been purposely left in the text for later additions, with a request addressed to the readers to add whatever information the author might have overlooked (Ebn al-Nadīm, ed. Following the historical methodology current at the time, Ebn al-Nadīm looked for the origin of each science he dealt with and continued its history up to his own period. Each discourse begins with a general introductory survey, as on the early stages of Arabic grammar (ibid., pp. Tajaddod, ed., Tehran, 1971 (a new edition based on better manuscripts; the edition used for references in this article); 2nd ed., 1973 (reviewed with valuable suggestions for emendations by Y. al-Bakkār, “Naẓarāt fī Fehrest Ebn al-Nadīm,” , 2 vols., New York, 1970 (Dodge’s introduction brings together the scanty information on Ebn al-Nadīm and gives a description of all known manuscripts). In the chapter on languages and scripts the author quotes, among other things, a passage from Ebn al-Moqaffaʿ (q.v.) about the languages of the Persians (Ebn al-Nadīm, ed. 15; all subsequent textual references are to this edition), followed by a description of their various styles of script, some of them illustrated by tables, unfortunately hopelessly corrupt in the existing editions (pp. Ebn al-Moqaffaʿ is apparently also the source for an accurate description of the Middle Persian system of ideograms (p.
Abī Yaʿqūb Esḥāq al-Warrāq al-Nadīm, wrongly but almost invariably called Ebn al-Nadīm (the correct form is simply al-Nadīm; see Ebn al-Nadim, tr. ʿAdī, the grammarian Abū Saʿīd Sīrāfī, the literary historian Abū ʿObayd-Allāh Marzobānī, and the logician and translator of philosophical books from Syriac into Arabic Ḥasan b.
THE AUTHOR AND HIS WORK LIFE OF THE AUTHOR Abu’l-Faraj Moḥammad b. Hārūn Monajjem, the anthologist Abu’l-Faraj Eṣfahānī (q.v.), the Jacobite Christian philosopher Yaḥyā b.
Yūsof [Nāqeṭ] ʿĀmerī Nīšāpūrī (q.v.), a scholar of Arabic and Greek, who was in Baghdad when the was begun (ibid., pp. It was probably Ebn al-Nadīm’s association with the logician ʿĪsā b. ʿĪsā (q.v.) in Baghdad, or his attendance at the court of Nāṣer-al-Dawla (d.
358/968), the ruler of Mosul, which brought him the title , intended to be a catalogue including all books, lecture notebooks, papers, etc., available in the Arabic language at the time of the author, developed into a unique specimen of literature, an encyclopedia or a compendium of the knowledge possessed by a learned Muslim in 10th century Baghdad. Occasionally a list is dedicated to publications on a particular theme, as for example the literature on Koranic exegesis (ibid., pp. The last four discourses focus on the Arabic translations from Greek, Persian, Syriac and other languages, together with books composed in Arabic on the model of these translations. 353; this has survived, see mentions as a source many times, may have composed a list of authors using preliminary work done by Ebn al-Kalbī and Madāʾenī (see Lippert, p. Ebn al-Nadīm had probably examined personally many of the books which he records, though at times he also furnishes the names of his trustworthy informants. Nawbaḵt and Abū Maʿšār Balḵī (qq.v.), a for the most part legendary account of the scientific knowledge of the ancient Persians and of how some primeval Persian writings on occult matters had recently been unearthed in Isfahan (pp. This is followed by a somewhat more factual account of Persian translations of Greek books made during the Sasanian period and of how some of the books on logic and medicine which had formerly been translated into Persian were later rendered from Persian into Arabic by Ebn al-Moqaffaʿ “and others” (pp. Some books translated from Persian, or from “Indian” via Persian, are mentioned at the end of the chapter on medicine (p. The chapter devoted to what the author rather dismissively calls “bed-time stories” ( Ebn al-Nadīm says that it is debated whether they were composed by the Indians or the Persians; of the latter he knew two versions, a long one and a short one (p. There follows a list of ten books of “Persian bed-time stories,” including ? The next section gives titles of books dealing with lives of Persian kings, including a book about Rostam and Esfandīār (q.v.), translated by Jabala b. Generally one can say that Ebn al-Nadīm is most reliable and exhaustive in his account of the Manichean teachings. This is a peculiarity shared with original Manichean sources (cf.