Jewish Lore in Manichaean Cosmogony: Studies in the Book of Giants Traditions
ISD LLC, 23/07/2016 - 272 من الصفحات
A work entitled the "Book of Giants" figures in every list of the Manichaean "canon" preserved from antiquity. Both the nature of this work and the intellectual baggage of the third-century Persian prophet to whom it is ascribed remained unknown to scholars until 1943, when fragments of several Middle Iranian versions of the Book of Giants were published by W. B. Henning. Twenty-eight years later, at Qumran, J. T. Milik discovered several copies of a fragmentary Aramaic work which is unquestionably the precursor of the later Manichaean recension. One other important work, Mani's "autobiography," the so-called Cologne Mani Codex, was brought to scholarly attention in 1970 with evidence that Mani spent his youth among the Elchasaites, a Judeo-Christian sect that observed the Sabbath, strict dietary laws, and rigorous purification practices. Although leading Orientalists of the nineteenth and twentieth centuries have consistently stressed the Iranian component in Mani's thought, Reeves argues, in the light of evidence drawn from the above-mentioned discoveries and from a rich panorama of other textual sources, that the fundamental structure of Manichaean cosmogony is ultimately indebted to Jewish exegetical expansions of Genesis 6:1-4. Reeves begins with an examination of the ancient testimonies about the contents of Mani's Book of Giants. Then, using documents from Second Temple Judaism, classical Gnostic literature, Christian and Muslim heresiological reports, Syriac texts, and Manichaean writings, he provides a detailed analysis of both the Qumran and Manichaean rescensions of the work, demonstrating additional interdependencies and suggesting new narrative arrangements. He addresses a series of quotations from an unnamed Manichaean source found in a paschal homily of the sixth-century Monophysite patriarch Severus of Antioch and a narrative from Thoeodore bar Konai. In sum, Reeves demonstrates that the motifs of Jewish Enochic literature, in particular those of the story of the Watchers and Giants, form the skeletal structure of Mani's cosmological teachings, and that Chapters 1 to 11 of Genesis fertilized Near Eastern thought, even to the borders of India and China.
ما يقوله الناس - كتابة مراجعة
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طبعات أخرى - عرض جميع المقتطفات
4QEnGiº 4QEnº abortions Acta Archelai Adam al-Nadim Alfaric angels Apocalypse of Adam appears Aramaic Aramaic fragments archons Azael Baraq'el Bereshit Berlin Beyer biblical Book of Giants Book of Jubilees Books of Enoch BSOAS 11 cited Compare Coptic cosmogony Cumont Darkness destruction discussion dream earth Elchasaite Ethiopic evil exegetical Fihrist Flügel gbry Genesis Gilgamesh Gnostic Göttingen Greek Hahyah heaven heavenly Hebrew Henning Fragment Homilies Humbaba Hyle Ibid idem identified interpretation Iranian Jewish Kephalaia Kugener later Leiden Leipzig Light Mahaway Mani's Mani’s Book Manichaean Manichaean Book Manichaean cosmogony Manichaean literature Manichaeism manichäische manichéisme manuscript Middle Persian Midrash Milik motif narrative nephilim Noah Note Ohyah Oxford Paris Parthian passage QG4A Qumran Book Recherches reference regarding repr righteous Sām Severus Shabuhragan Shemhazai Shemihazah Sogdian sons sources story suggested Sundermann Syncellus Syriac tablets Targum Targum Onkelos Targum Pseudo-Jonathan Theodore bar Konai tradition translation Tree Turfan Watchers and Giants Widengren