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In the chapter on anonymous works of assorted content there is a section on “Persian, Indian, Byzantine, and Arab books on sexual intercourse in the form of titillating stories” (p. Ebn al-Nadīm describes in detail the good deeds of the cosmic Elements of Light for the terrestrial world (tr.
376), but the Persian works are not separated from the others; the list includes a “Book of Bahrām-doḵt on intercourse.” This is followed by books of Persians, Indians, etc.
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.
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),” referring, no doubt, to Rūdakī; this appears to be the only explicit reference to Neo-Persian literature in the whole of the . 55-56), shows this to be Elchasaits of the Cologne Mani Codex. It has a parallel closer to the events in the “Cologne Mani Codex” (Koenen-Römer, pp. Among the various accounts of Mani’s passion and end, Ebn al-Nadīm (tr. 794) mentions the historically correct one of his death in prison (cf. Most Muslim scholars and poets who dealt with Manicheism in their writings were more interested in the person Mani than in his teachings, especially if they were praising him as a skilled painter. The description of Mani’s teachings occupies the main part. Of basic value for modern research because of their detail and and singularity are still the story of Adam, Eve, and their children (tr. 70-75); and the descriptions of individual and cosmic eschatology (tr.
The Indian list continues with reference to the long and short versions of the book of Sendbād, the book of Būḏāsaf and Belawhar, etc. The description of Mani’s first historical appearance (tr. 10-13, 74-75), and both accounts can now be dated to the year 240 (Henrichs and Koenen; cf. The high reliability of the account can be demonstrated in several ways. He mentions the “pleasantness and refreshment” (“plan something, aim for” (cf.
His introductory remarks on the art of writing reveal his attempt to be exhaustive, and present a fascinating model of conciseness and research on the distribution, history and characteristics of languages and scripts of different peoples (Ebn al-Nadīm, ed. 45-47), or the beginnings of philosophy (ibid., pp. Generally, a short biographical notice on the authors is followed by a list of their works. In the ninth , a treatise on the history of religion, the bibliographical announcements occupy only a minor place. 17), illustrated by the Pahlavi spellings BSLYʾ (for , “bread”). In the chapter on scribes and bureaucrats there is a biography of Ebn al-Moqaffaʿ and a list of the Persian books that he translated into Arabic, among them .
Ebn al-Nadīm attempts to give an objective picture of the authors he names ,making detached observations based on reliable material. Curiously he left out Mazdaism altogether, although his discussion of Old Iranian writings shows that he was familiar with Mazdakite sources. Esḥāq had penned of his own translations from Galen’s writings (ibid., p. The same chapter contains descriptions of Manichaean (p. At the beginning of the chapter on philosophy Ebn al-Nadīm gives, mainly from Abū Sahl b. 305) there is a long list of those who translated from Persian to Arabic, but with few details of titles. More importantly, however, the description of Mani’s teachings given in the shows clear features of an adaptation to Islam, which Ebn al-Nadīm already found in his sources, particularly in Abū ʿĪsā Warrāq, who “accomplished the for us most impressive adaptation of Manicheism to Islam” (Colpe, 1954, p. Often, but not always, the Manichean gods are called “angels” (), which must have softened the impression of what was for Muslims the blasphemy of polytheism (“the sons of the primal man,” tr.
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