RESOURCESdualist movements in the east. More recent studies include B. Dodge's
"Mani and the Manichaeans," in Medieval and Middle Eastern Studies
in Honor of Aziz Suryal Atiya, ed. s. Hanna (Leiden, 1972), pp. 86-
105; F. Decret, Mani et la tradition manicheenne (Paris, 1974); A. B6hlig,
"Der Synkretismus des Mani," in Synkretismus im syrisch-persischen
Kulturgebiet, ed. A. Dietrich (G6ttingen, 1975), pp. 144-69; and
B. Aland, "Mani und Bardesanes: Zur Entstehung des manichiiischen
Systems," on pages 123 to 143 of the Dietrich volume, whose notes
provide a guide to recent issues and discussions. H. Puech's Sur le
Manicheisme et autres essais is mostly a collection of his articles.
For Manichaeans under early Sasanian rule, see W. Seston, "Le roi
sassanide Nerses, les arabes et le manicheisme," in Melanges syriens
offerts a R. Dussaud (Paris, 1939), pp. 227-34, and W. Hinz, "Mani
and Karder," in La Persia nel Medioevo, pp. 485-502. For the Islamic
period, see M. Guidi, La lotta tra l'Islam e il manicheismo (Rome,
1927), and G. Vajda, "Les zindiqs en pays d'Islam au debut de la
periode abbasside," RSO 17 (1937): 173-229.
The literature on Sabians generally lies outside the scope of this
study, but one should at least consult D. Chwolson's classic work on
Die Ssabier und der Ssabismus (St. Petersburg, 1856; Amsterdam,
1965); ]. Pederson's "The Sabians," in A Volume of Oriental Studies
presented to Edward G. Browne, ed. T. W. Arnold and R. A. Nich-
olson (Cambridge, 1922), pp. 383-91; and]. Hjiirpe's Analyse critique
des traditions arabes sur les Sabeens ~arraniens (Uppsala, 1972).
Mandaeans are far more important in the religious history of Iraq
in this period. They have also been the subject of extensive scholarly
literature. S. A. Pallis surveyed the state of this field in 1919 in Man-
daean Studies (London and Copenhagen, 1919) and reviewed the ear-
lier literature in his Essay on Mandaean Bibliography, 1560-1930
(London, 1933; repr. Amsterdam, 1974). The state of this field was
brought up to date by E. Yamauchi in "The Present Status of Man-
daean Studies," ]NES 25 (1966): 88-96.
Incantation bowls in the Mandaic language and script belong to
that most important group of contemporary sources for magic, reli-
gion, and social history in seventh-century Iraq. The earliest collection
of such texts is H. Pognon's Inscriptions mandai"tes des coupes de
Khouabir (Paris, 1898). There are five in M. Lidzbarski's Emphemeris
fur semitische Epigraphik (Giessen, 1902), I: 89-106; one in G. R.
Driver's "A Magic Bowl," Revue d'Assyriologie 27 (1930): 61-64;
and ten more in C. Gordon's articles in Archiv Orientdlni 9 (1937):