Primary Sources
Mani wrote either seven or eight books, which contained the teachings of the religion. Only scattered fragments and translations of the originals remain.
The original six Syriac writings are not preserved, although their Syriac names have been. There are also fragments and quotations from them. A long quotation, preserved by the eighth-century Nestorian Christian author Theodore bar Konai, shows that in the original Syriac Aramaic writings of Mani there was no influence of Iranian or Zoroastrian terms. The terms for the Manichaean deities in the original Syriac writings are in Aramaic. The adaptation of Manichaeism to the Zoroastrian religion appears to have begun in Mani's lifetime however, with his writing of the Middle Persian Shabuhragan, his book dedicated to the King Shapuhr. In it, there are mentions of Zoroastrian deities such as Ohrmazd, Ahriman, and Az. Manichaeism is often presented as a Persian religion, mostly due to the vast number of Middle Persian, Parthian, and Soghdian (as well as Turkish) texts discovered by German researchers near Turpan, in the Xinjiang (Chinese Turkestan) province of China, during the early 1900s. However, from the vantage point of its original Syriac descriptions (as quoted by Theodore bar Khonai and outlined below), Manichaeism may be better described as a unique phenomenon of Aramaic Babylonia, occurring in proximity to two other new Aramaic religious phenomena, Talmudic Judaism and Babylonian Mandaeism, which were also appearing in Babylonia in roughly the third century AD.
The original, but now lost, six sacred books of Manichaeism were composed in Syriac Aramaic, and translated into other languages to help spread the religion. As they spread to the east, the Manichaean writings passed through Middle Persian, Parthian, Sogdian, Tocharian and ultimately Uyghur and Chinese translations. As they spread to the west, they were translated into Greek, Coptic, and Latin.
Read more about this topic: Manichaeism
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