چکیده:
In order to reconstruct the contents of the most famous work of Mani, Living Gospel (written originally in Syriac), we have to use the Arabic and Classical New Persian texts containing accounts and even indirect quotations of this book. One of the most remarkable points in these accounts is that they clearly show that an important part of the Living Gospel contains the Manichaean “Myth of the Creation,” the topic which is usually supposed to have no relation with Mani’s Gospel. The Coptic Manichaean Synaxeis also supports the hypothesis that there were thematically some basic similarities between the Living Gospel and the Ewangelyōnīg hymns. According to the Arabic and Classical New Persian sources, some of the more important subject matters of Mani’s Gospel were the Land of the Light and of the Darkness, the Mixture and process of the liberatio of the Aeons. These are some of the themes in Mani’s Gospel that can also be seen in the Ewangelyōnīg hymns. In this article, some of the previous interpretations in this regard have been critically analyzed and challenged.
خلاصه ماشینی:
One of the most remarkable points in these accounts is that they clearly show that an important part of the Living Gospel contains the Manichaean ―Myth of the Creation,‖ the topic which is usually supposed to have no relation with Mani‘s Gospel.
According to the Arabic and Classical New Persian sources, some of the more important subject matters of Mani‘s Gospel were the Land of the Light and of the Darkness, the Mixture and process of the liberatio of the Aeons.
All of these have recently been presented in Reeves (2011),3 in addition to four other accounts, which are of vital importance to this study (the quotations III-V of ʿAbd al-Jabbar and IX of Marwazi that will follow).
10-13; Flügel 1969, 356- 357; Afshar-Shirazi 1956, 134): ―And the Manichaean Companion says that he (Mani) is the Paraclete,7 the one whom Christ promised (would come) and8 Mānī 3.
11-629): ―And the sage Mānī17 related in the chapter Aleph of his Gospel and in the beginning of the Shāburaqān says that the King of the World of Light is in all of His land: nothing is devoid of Him, and He is both visible and concealed, and that He has no end apart from where His land ends at the land of His foe.
Ibn al-Murtadha [b] (Afshar-Shirazi 1956, 301; Kessler 1889, 349): ―And Mani maintained in the Gospel and in the Shāburaqān that the Ruler of the Word of Light was in the center of His land, but he states in the chapter Aleph of his Gospel and the beginning of the Shāburaqān that He (i.