The others - according to the Fihrist, 319, 14 - are the 17th and the 28th; see Chwolsohn, Ssabier, ii.
Its concluding words suggest that its production was due to Khalid ben Yezid (died in 708), who was a pupil of the Syrian monk Marianus, and according to the Kitab-al-Fihrist was the first Mussulman writer on alchemy.
But in Ibn Ishaq's day these fables were generally accepted as history - for many of them had been first related by contemporaries of Mahomet - and no one certainly thought it blameworthy to put pious verses in the mouth of the Prophet's forefathers, though, according to the Fihrist (p. 92), Ibn Ishaq was duped by others with regard to the poems he quotes.
These Baptists (see the Fihrist) were apparently connected with the Elkesaites and the Hemerobaptists, and certainly with the Mandaeans.
According to the Fihrist, Mani made use of the Persian and Syriac languages; but, like the Oriental Marcionites before him, he invented an alphabet of his own, which the Fihrist has handed down to us.
The Fihrist reckons seven principal works of Mani, six being in the Syriac and one in the Persian language; regarding some of these we also have information in Epiphanius, Augustine, Titus of Bostra, and Photius, as well as in the formula of abjuration (Cotelerius, PP. Apost.
They are (1) The Book of Secrets (see Acta Archel.), containing discussions bearing on the Christian sects spread throughout the East, especially the Marcionites and Bardesanites, and dealing also with their conception of the Old and New Testaments; (2) The Book of the Giants (Demons ?); (3) The Book of Precepts for Hearers (probably identical with the Epistola Fundanienti of Augustine and with the Book of Chapters of Epiphanius and the Acta Archelai; this was the most widely spread and most popular Manichaean work, having been translated into Greek and Latin; it contained a short summary of all the doctrines of fundamental authority); (4) The Book Shahpurakan (Fliigel was unable to explain this name; according to Kessler it signifies "epistle to King Shapur"; the treatise was of an eschatological character); (5) The Book of Quickening (Kessler identifies this work with the "Thesaurus [vitae]" of the Acta Archelai, Epiphanius, Photius and Augustine, and if this be correct it also must have been in use among the Latin Manichaeans); (6) The Book (of unknown contents); (7) a book in the Persian language, the title of which is not given in our present text of the Fihrist, but which is in all probability identical with the "holy gospel" of the Manichaeans (mentioned in the Acta Archel.
At least Augustine speaks of such a personage, and the Fihrist also has knowledge of a chief of all Manichaeans.
Elect are these - Jesus and Vahman."The above examples bear out Mani's own declaration, as reported by the Fihrist, that his faith was a blend of the old Magian cult with Christianity.
At the head of all stands En-Nedim, Fihrist (c. 980), ed.
Religionssystem (1831; in this work Manichaean speculation is exhibited from a speculative standpoint); Fliigel, Mani (1862; a very careful investigation on the basis of the Fihrist); Kessler, Untersuchung zur Genesis des manich.
The Fihrist states (p. 68) that some scholars included more and others fewer poems, while the order of the poems in the several recensions differed; but the correct text, the author says, is that handed down through Ibn al-A`rabi.
The church of St John is mainly Perpendicular, 'What the Fihrist (p. 13 seq.) has about various forms of Persian writing certainly refers in part at least to the species of Pahlavi.
The titles of 105 of his works are mentioned in the Fihrist, and his Book of Days is the basis of parts of the history of Ibn al-Athir and of the Book of Songs (see Abulfaraj), but nothing of his (except a song) seems to exist now in an independent form.
Of Asmai's many works mentioned in the catalogue known as the Fihrist, only about half a dozen are extant.
And index; Fihrist, 198 seq.; Nawawi, 530 sqq.
The work has been attacked by Arabian writers (as in the Fihrist) as untrustworthy, and it seems clear that he introduced forged verses (cf.
The writer of the Kitab-al-Fihrist says he had been assured that Jaber only wrote one book and even that he never existed at all, but these statements he scouts as ridiculous, and expressing the conviction that Jaber really did exist, and that his works were numerous and important, goes on to quote the titles of some 500 treatises attributed to him.
In addition to these details the Fihrist mentions a tradition that he originally came from Khorasan.
The latter states in the Arabic works referred to above that under that title he collected 70 of the 500 little treatises or tracts of which he was the author, and the titles of those tracts enumerated in the Kitab-al-Fihrist as forming the chapters of the Liber de Septuaginta correspond in general with those of the Latin work, which further is written in a style similar to that of the Arabic Jaber and contains the same doctrines.
According to the Fihrist (see NADIM) he wrote 140 works.