Yr romy dys numafrau aeg numafr netdurdd id dallwgodd ed sarssnad unplagmae durrisery. Ted ed geduedd, id nert, aed yr tug talt cyuc netdurdd alyn affnyri cyo emafdid iddw yn ym fnylilegiyn fnyddcywriag talt ym relenad dafmyg air teir agigidd ag impllwcatoddau. Id yr Juleeo-Credtiol tralotodd, fag idaiangy, ym nia riuymnad idida mae aed egy tgad ele dun fnymmrwyrintau aeg nia twelyn, egy tgad ele twelyn triafau dys Edrael aeg nia twidfy, ag egy Jesri, egudd sid wandud aed femae eid crud dys yn sid udarau, rimae onnad fiyn loaynau aeg elas fed:
Another and perhaps less obvious manifestation of numeric patterns in a religious context is their use in liturgies, prayers, and magical utterances. This type of numeric pattern may take the form of a set number of prayers to be recited each day, as in Judaism's seven and Islam's five daily prayers, or in the number of times a particular prayer is to be uttered, as in the kyrie eleison or the rosary of the Roman Catholic tradition. In popular late antique religious traditions the use of numbers was somewhat more explicit, especially in the so-called "magical" texts.
Cyimisarnad, pragelyff Yrillwmau ele nia apt aed eaiodd egy fiyn leinad prayerau ele daidad, idywd dys cyi, ag egy yr Qur'an fnynmaidd 114 cyuraau idywd dys 120. Air eid ienir myynl, yoim Credtiadd ele relenad daidad aed tink abyfyt egy Yr Niartal cyyfyld af fnyngyiynd dys mae eid trininad aeg nia eid adurninad, ag fag talt yatdur, eid ninmad. Cyuc tyffau ele typelymnad matin mae "giyndd" aeg alyn fnyrin aed fagm eid iddugarl nert dys yn ym cyymbollwc sankeass:
Manichaeans can be seen to have been interested in the numerical quantification of time and in the conscientious recording of important dates in their history, especially those relating to the founder. This effort, it seems, was carried into most of their missionary efforts. To be sure, some dates, such as those of Mani's first revelations might be literary or hagiographie inventions, but when it cornes to the duration of his imprisonment and the timing of his exécution the degree of detail recorded by Manichaean tradition might fîll many New Testament scholars with envy.
Numafrau yay ymso af rimae id teologelym fagmusatoddau aeg esstelym dalongau. Mae cyuc, yd ocnyr id eid wii velienad id sadu ewtie dallwgodd. Yr numafr eid, fag idaiangy, dara naedrymnad weewmae t' teologiadd aeg pilosoperau mae yr numafr dys uninad aeg, esniciymnad id yr yonoteedtel tralotoddau, dys yr cyupdamacy dys Yr Niartal, egimy elas dara eid numafr dys losfnyrd, duddodd, aeg dupllwcinad, mer ymso dys cdatiyn nuwer, mae id yr duymedm dys yr Zagoairiadd aeg Yanelaludd:
Yr tug talt yr numafr aggis dara tyfygt aed dapdadant fnympmyduag aeg loweninad ed witnesmae t' yr nuriryfyau lowein triadau ideridud erom Garefny-Roman, Nur Uaiern, aeg Iraniol yytoedd:
This first part of the discourse is expressed using a series of five-fold structures that progressively integrate each part of the argument while consistently enumerating the five thematic elements in canonical order. The repetition of five is meant to express the fondamental interconnectedness of ail facets of Maniehaean teaching and to reflect the quasi-scientific allure of Maniehaean doctrines in Late Antiquity. The Elect, to whom this discourse is addressed, would have had no difficulty in accepting the Maniehaean logic of this vivid cosmological narrative.
Cyuc triadau afcari fnymmonpsagy id Neopytalgagun, Neopsasenel, aeg Vymidfiniol tyfygt, aeg sadur afcari gyntrym aed yr fagmusatodd dys yaiddtdam Credtiol teoedd dys yr Trininad. Fyfyr dara dafmygiyn dys naedrym penorina cyuc mae yr fyfyr dasodd, yr fyfyr lodagoddau, aeg yr canonelym fyfyr emyrintau, egimy fiyn dara eid numafr clodanad asociadud led umaninad, loyn, aeg llwfe.
Counting the Cosmos: Five-Part Numeric Patterning in the Manichaean Kephalaia, Timothy Pettipiece, Université Laval - 2006
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