RESOURCES
syrischer Gnostiker," Zeitschrift fur Kirchen Geschichte 81 (1970):
334-51, which reviews Drijver's Bardai$an of Edessa.
Manichaeans also speak for themselves. What they had to say is
surveyed in J. Asmussen's Manichaean Literature (Delmar, N.Y., 1975),
which reviews the literature on Manichaeism and provides English
translations of Mani's biography and letters, and scriptures and hymns
from Parthian, Middle Persian, Soghdian, and Uighur texts. On one
aspect of their Iraqi roots, see J. Montgomery, "A Magical-Bowl Text
and the Original Script of the Manicheans," JAOS 32 (1912): 434-
- A vindictive apocalyptic fragment of Mani's own Shapurakan has
been published by D. N. Mackenzie as "Mani's Sabuhragan," BSOAS
42 (1979): 500-34; 43 (1980): 288-310. Examples of Manichaean
literature from Central Asia are published by M. Boyce in The Man-
ichaean Hymn-Cycles in Parthian (London, 1954), with additions and
corrections in Mitteilungen des Instituts fur Orientforschung 4 (1956):
318 f£, and A Reader in Manichaean Middle Persian and Parthian:
Texts with Notes (Leiden, 1975). The most important recent discovery
is a fifth-century Greek text on parchment called the Cologne Codex
which describes Mani's life among the Mugtasila of lower Iraq. This
text is· described by A. Henrichs and L. Koenen in "Ein griechischer
Mani-Codex (P. Colon, inv. nr. 4780)," Zeitschrift fur Papyrologie
und Epigraphik 5 (1970): 97-216. "Mani and the Babylonian Baptists:
A Historical Confrontation," Harvard Studies in Classical Philology
77 (1973): 23-59, by A. Henrichs is based on this material.
Among the earlier works of scholarship worth consulting are
G. Fliigel's, Mani, Seine Lehre und Seine Schriften: Ein Beitrag zur
Geschichte des Manichiiismus (Osnabriick, 1862), which is a trans-
lation of Ibn an-Nadim's text with commentary; F. Cumont's "La
'roue a puis er les ames' du Manicheisme," RHR 72 (1915): 384-88;
and H. H. Schaeder's Urform und Fortbildungen des manichiiischen
Systems (Leipzig, 1927). Some of the most important work on Man-
ichaeism is by G. Widengren in Mesopotamian Elements in Mani-
chaeism (Uppsala, 1949), King and Savior, Studies in Manichaean,
Mandaean, and Syrian-Gnostic Religion (Leipzig and Wiesbaden, 1946-
55), and Mani and Manichaeism (London, 1961; English translation
by C. Kessler, London, 1965). J. P. Asmussen's XUastvantft, Studies
in Manicheism (Copenhagen, 1965) has a bibliography of the older
literature on the Iranian origin of Manichaeism. S. Runciman's The
Medieval Manichee: A Study of the Christian Dualist Heresy (Cam-
bridge, 1969) begins with a survey of early Manichaeism and Christian
