There are 60 presently known ancient Nazorean scrolls preserved in Mandaic. 34 of the most impressive are published, 12 minor ones remain unpublished, and 14 minor ones remain uncatalogued. Some of the 34 published texts were combined in the seventh century by Ramuya to form various collections of books such as the Qulasta with 9 separate works, the Ginza with 7, and so on. (The Secret Teachings of the Angelic Kings contains at least 5 ancient sections whose more ancient colophons have not survived and it is therefore considered here as one work.)

Texts are of two types - exoteric for the public, such as the Ginza, Qulasta, Marriage of Shislam and the Secret Teachings of the Angelic Kings; and esoteric ones reserved for the Priesthood such as 1012 and others. In addition, many small works containing talisman blessings and so on also exist. The larger and the more important texts fall in the category of the 34 published works. The additional 26 or so unpublished and uncatalogued minor writings are of less import.

Some of the published texts, such as Blows and Cures, contain purity laws which were nullified by Yeshu in the first century and therefore are not applicable to the modern Order of Nazorean Essenes. The Mandaeans,  begun by Amo and Zazai in 270 AD*, were heavily influenced by the Dosithian branch of Nazoreanism that split off at the death of Yuhona d-Masbuta (John the Baptist) in 30 AD. (This is why the well informed bar Khona called them Dosithians**.) This schism did not accept Yeshu and the reforms made to the purity laws by him, and by Miryai, Elxai or Mani, nor did they embrace the priestly commentaries and secret texts added by the later Nazoreans, Ebionites, Elchasaites and Manichaeans such as those found in the Pistis Sophia, Nag Hamadhi Library, Book of Elxai, the Kephalaia, and other secret texts produced after 30 AD. The ancient Nazorean texts preserved in Mandaic by the Mandaeans therefore mostly represent the "Old Testament" phase of Gnostic Nazoreanism although there are some additions from the first century phase of Yeshu and Miryai's branch such as the Rahmia devotions from the Qulasta and many chapters in the Secret Teachings which overtly contain sayings, writings and psalms of Miryai and covertly contain, under the name of Manda dHiya or Hibil Ziwa, those of Yeshu. 

Many Mandaic texts have been transparently interpolated in the seventh century by Ramuya with polemics against Yeshu, Mani and Mohammed. These reflect the anti-Yeshu attitude of the ancient Dosithian heritage of the Mandaeans, as well as their defensive posture against encroaching Islam and Bryzantian Christianity in the seventh century AD. The Order of Nazorean Essenes does not accept these interpolations or those which seem to condone animal, bird or fish slaughter - a practice that Mandaeans admit was not allowed in the early days of Nazoreanism. (In an attempt to return the scrolls to their original condition, these seventh century additions have been removed from the versions of these Scrolls used by the Order.)

Here is an overview of these 60 texts:

The Book of Gadana, Also called the Sidra d Nishmatha or Book of Souls. Baptism and Mass rituals. (Qulasta Prayers  1 to 74) 
Earliest Copyist: Zazai d Gawazta son of Hawa, name of his father Natar copied from the "Scroll of the First Life"(272 AD) 

3 Hymns of Praise (Qulasta Prayers 75 to 77) 
Earliest Copyist: Ends with Hauna from seventh century or later.

Oniania or Responses Antiphonal responses for Baptism, etc.  (Qulasta Prayers 78 to 103) 
Earliest Copyist: 'Qaiam son of Zindana from seventh century or later.

Rahmia (Devotions) Daily devotional prayers. (Qulasta Prayers 104 to 169) 
Earliest Copyist: Zazai d Gawazta son of Hawa, name of his father Natar copied from the "Scroll of the First Life"(272 AD) 

Ancestors Prayer  Hymns for Priests and Marriage (Qulasta Prayers 170-199) 
Earliest Copyist: Zazai d Gawazta son of Hawa, name of his father Natar copied from the "Scroll of the First Life"(272 AD) 

Proven One  Hymns for Priest Initiation & Weddings  (Qulasta Prayers 200 to 284) 
Earliest Copyist:  Adam Abulfarez

Hymns  Repition of former Hymns  (Qulasta Prayers 285 to 304) 
Earliest Copyist: Adam Abulfarez

Coronation  Hymns for Priests  (Prayers 305 to 329)
Earliest Copyist: Zazai d Gawazta son of Hawa, name of his father Natar copied from the "Scroll of the First Life"(272 AD) 

Appendix  Hymn Fragments (Qulasta Prayers 330 to 412) 
Earliest Copyist: no colophon....(not consdiered a book)

Major portions of this  text has been published by the Order under the title:The Gnostic Prayerbook
Also see:  The Colophons in the Canonical Prayerbook of the Mandaeans

The Ginza Smala The "Ginza Left" consists of 3 Books totaling 94 Chapters. Concerned solely with the fate of the soul after death.

The left side of the Great Treasure (Ginza Rba), or Great Book (Sidra Rabba), is what we call the Nazorean Book of the Dead. It consists of 3 separate tractates, or sections, that deal with the ascent of the soul upward into the higher heavens. This text is associated with the Last Rites ceremony of the Order of Nazorean Essenes which is called the “N’girta”, or “Letter”. It begins by explaining how the Great Life decided that it was time for the thousand year old Adam to die and return home to heaven. The Angel of Death was dispatched, but Adam refused to go with him for he had become attached to the earth and its affairs and associations. Adam pleads that his son Seth be taken in his stead, and the Great Life agreed, since They approved of such self-sacrificing for the sake of another. After Seth’s ascension into heaven, Adam becomes jealous of the spiritual experiences which Seth enjoyed, and begs to ascend also. The text continues with descriptions of the heavenly journey through various worlds and purgatories, and the eventual return to the highest heaven. This ascent includes interrogations by hostile guards at each of the seven dark heavens of this world. These hymns from the Book of the Dead have traditionally been read by Nazoreans after the death of one of its members. They are beautiful and inspiring and take into account the natural reluctance of humans to leave behind their bodies and friends at death. The text is 174 pages in length.
Earliest Copyist: Priestess Shlama, circa 199 AD.
A rough draft of this  text has been published online by the Order here

The Ginza Smala 1  (Ginza Rba 1-13)  27 chapters aranged in 13 books. Various writings, book 1 and 2 being duplicates with the second copy heavily interpolated by Ramuya. (290 pages) Interpolated!
The Ginza Smala 2 (Ginza Rba 14) One chapter: Nbat Creation story (7 pages)
The Ginza Smala 3 (Ginza Rba 15) 20 chapters. Admonitions and stories similar in style to the Secret Teachings texts. (61 pages)
The Ginza Smala 4 (Ginza Rba 16)  1 chapters. The Guardian, similar in style to the Secret Teachings texts. (12 pages) Interpolated!
The Ginza Smala 5 (Ginza Rba 17) 2 chapters, the second by Ramuya (7 pages) Interpolated!
The Ginza Smala 6 (Ginza Rba 18) 1 chapter of apocalyptical prophecy.(16 pages) Interpolated!
Earliest Copyist: Zazai, circa 270 AD.

The Mandaic Secret Teachings is also called the "Book of John" and consists of 76 Chapters and is a collection of diverse texts from different phases of Nazorean history. It has various oral and written traditions about John the Baptist. It also contains information about the creation of the earth and other cosmological events. It is called the “Sidra d Yahya” (Book of John) or “Drashe d Malke (Discourse of the Celestial Kings) in Aramaic. It is composed of 37 separate tractates, many of which may be unamed and lost discourses of Yeshu (Jesus) the Nazorean! The text also preserves information about Miryai, the marriage partner of Yeshua. 

The “Sidra d Yahya” (Book of John)  (The Order of Nazorean Essenes does not uphold the old purity laws taught by Yahya but  nullified by Yeshu in 30 AD.)Interpolated!
The “Sidra d Shum (Book of Shem) 
The “Sidra d Miryai (Book of Miryai) 
The “Sidra d Yushamin” (Book of Yushamin) 
The “Sidra d Malkuta (Book of Priest-Kings) Interpolated!
Earliest Copyist: The texts were compiled after 640AD without complete pedigree, either newly introduced into the canon or found in fragmentary state without surviving colophon.
This text has been published by the Order under the title: Secret Teachings of the Angelic Kings

The “Book of the Signs of the Zodiac” (asfar malwaši) serves the priest for horoscopes and for the bestowing of a Mandaean’s esoteric name. Mediocre to poor Astology texts of a mixed nature, probably written and redacted between the sixth and sixteenth centuries. (The Order of Nazorean Essenes replaces these outdated and unoriginal texts with more modern writings of the Uranian school of Astrology.)
Sephir Malwasha Book of the Zodiac Book of the Zodiac 1 Book of the Zodiac 2

The  Baptism of Hibil-Ziwa is all we have left of an ancient writing called the “World of Illusion and Glorious Light”. The Baptism of Hibil-Ziwa was copied from a fragment of this scroll in the same year that the scroll records the demise of the Priestly lineage: “the great plague came, and not one of the Bishops or priests survived, and many people departed the body. Then, when the world was quieter and there was calm, we literates arose . .  and consecrated one another, one by one as priest” (Diwan Masbuta d Hibil-Ziwa)
Earliest Copyist: Zazai
Baptism of Hibil Ziwa

The Thousand and Twelve Questions The first text is called the 1012 Questions and deals with issues of ritual purity and the exact requirements for Priest(ess)hood ordination and ritual performance according to the Dosithian branch of ancient Nazoreanism.  Pure and original Nazorean doctrine under Yeshu was  much more tolerant of what it considered ritual impurity than the puritanical Ramuya who inhereted the Old Gnostic Nazorean purity laws that existed up until the days of Yohuna the Baptist.

Tafsir Pagra (Explanation of the Body). This Qabbalistic type text speaks of levels of heaven and mystical meanings of various body parts and their functions. It is a vary deep and wonderful text and is the heart of the Great Revelation.

Wound and Healing, which refers to accidental ritual impurity and its cure. (The Order of Nazorean Essenes does not uphold the old purity laws nullified by Yeshu in 30 AD.)

The Agreed Form of the Masiqta of Sitil, of the Dabahata and the Dukrania.

Blow and Cure  & “The Celebration of the Marriage of Sislam Rba son of Lihdaia Rba Zadiqa" (The Order of Nazorean Essenes does not uphold the old purity laws nullified by Yeshu in 30 AD.)

Burial and Postulant and Priesthood.

Concerning the Postulant’s First Baptism – Admonitions.

Haran Gawaita (Inner Harran) A history of the migrations of the Mandaean people from eastern Turkey and a prophecy of future times. A fragmentary history of the Mandaeans nation,  from their flight under King Artaban to the coming of Islam, to the end of the world. Missing first pages probably begin with Adam and go up to the period of the Mandaean flight from Egypt.  Speaks of the religious schism of Qiqil when Jewish Mandaeans separated off. Colophon says the text was copied in 1088 E. (A.D. 1678). Original title was probably Scroll of the Great Revelation, the term Harran Gawaitha coming into play because these are the first two words preserved in the fragmentary text as it now exists. Describes a persecution of the People from the Madai mountain (Mt Carmel), followed by a slaughter, and the escape of a remnant. From this, and other information, we can deduce that the Mandaeans considered the Mountain of the Madai (Mt Carmel?) their true home, Southern Babylonia a place of refuge, and that Jerusalem was not their original centre.  Interpolated!
Earliest Copyist: The surviving section is of late origin.
Haran Gawaita Haran Gawaita Scroll

Great First World The “Alma Risaya Rba”, or the Great First World, is a commentary of the Nazorean Masiqta, or Mass for the Dead. The text is heavily illustrated and is 53 pages in length and explains, in great detail, exactly what is meant to happen in heaven whilst each part of the Mass is being said here on earth. It speaks of how the Mass is meant to unite the middle Ruha Soul to the higher Nishimta Spirit, and help create a spiritual body for it to dwell in in the heavenly worlds. It says: “This, the glory of the Light of life, is to bring the spirit and soul of . . .  of this Mass out of their body and to clothe the living soul. . . by these rites they rise heavenward in the vesture of Yuzataq-Manda-d-Hiya. . . The Ruha (Middle soul) of . . . of this Mass hath assumed the nature of the Nishimta (Higher spirit) and hath been raised up into the House of Life. . . that garment of Yuzataq-Manda-d-Hiya is the Mass by which it is attempted to clothe her (the soul) (with a spiritual body), for any being for whose soul no Mass has been celebrated by a father of Uthras will not be clothed with the garment of Yuzataq-Manda-d-Hiya.” 

Lesser  First World  The “Alma Risaya Zuta”, or the Lesser First World, is a commentary of the Nazorean Dukrana Nishmata, or Commemoration of Souls. This Remembrance consists in the breaking of bread in remembrance of departed Nazoreans. The text is 35 pages in length. The first part of our scroll is missing, and the narrative begins in the middle of a conversation between a Rabai and a novice seeking instruction in Nazirutha. Like the Greater First World which we reviewed yesterday, the Lesser First World is also a commentary on how each word or gesture in the Rite of Remembrance has its affect in heavenly worlds. The text also comments on the purpose of the Dukrania, or Remembrance, and all such ordinances which form such an integral part of the Nazirutha system of Enlightenment:

The Diwan Abathur deals with the ascent of the soul through the heavenly purgatories of the planets and the signs of the zodiac. Illustrated ascent of the soul through various maratatas, or purgatories. A copy was sent to Rome by Ignatius of Jesus around 1650 (and is now preserved in the Vatican Library). May have some relation to Mani's Picture Book.
Earliest Copyist: ' The end of the text and Colophon are missing

Diuan Malkuta 'Laita ("The Book of Exalted Kingship").  Tarmida initiation ritual description.  (Illustrated.) "Along with texts such as The Great ‘First World’, the scroll of Exalted Kingship belongs to a category of Mandaean texts that might be called Mandaean priestly esoteric documents.’ Exalted Kingship is a large scroll, consisting of 1,363 lines, with drawings, and, in rather elliptical fashion, describes the initiation of the tarmida (a first-level priest), which is the subject of Ch. 9. The text proceeds slowly, pausing and delving into lengthy dissertations on topics deemed suitable. In this chapter, selected sequential passages are examined from among the beginning of Exalted Kingship (lines 7–225), where the text plumbs the mysteries of the effects of the novice's words while he sits inside the scaronskinta (cult hut) on the second day of the initiation. Interpretations and underlying themes are presented. "

The Commentary on the Marriage of the Great Sislam Being a Description of the Rite of the Coronation of Mandaean Priest. Explanatory Commentary on the Marriage of the Great Sislam. Marriage ritual of Sislam Rba, also astrological times charts for determining proper marriage hours.  Non mystical marriage ceremony for lay and priests.
Diwan Abatur Scroll

The Coronation of  the Great Sislam The masiqta is the Nasoraean sacrament which most closely re-sembles the Christian mass, and the ‘Coronation’ text describes the celebration of the rite with unusual minuteness. The first line or lines of liturgical prayers are given at the various points of the ritual where they are to be recited; actions performed by the celebrant are described or indicated, sacramental foods and vessels are enumerated and so forth. This part of the text, in fact, and a parallel description in a ritual text entitled The Great First World, are con-sidered by priests the most helpful in their libraries.
Earliest Copyist: 'Karam son of Safar son of Mašad son of Našmia son of Karam son of Haiat of the Sabur family.
The Coronation of  the Great Sislam 

Sarh d-Trasa d-Taga d-Sislam Rha or "Explanation of the Coronation of Sislam the Great" Being a Description of the Rite of the Coronation of Mandaean Priest . Ganzibra (ArchBishop) ordination rite.

Diuan d-Nahrauata or "The Book of the Rivers" Description of Mishunia Kusta (Hurqalya) worlds.  (Illustrated.)

• Diuan Qadaha Rba d-Dmuth KuslaSarh d-Masbuta-Rabtia (The Great Creation of theImage/Likeness of Truth)
• Sarh d-Parwanaiia, Bodleian Library MS. DC 24. ("The Explanation of the Five Extra Days"), which has a description of the feast for the five extra days of the calendar and an explanation of their meaning.
• Sarh d-Tabahata, Bodleian Library MS. DC 42.
• Sarh d-Zihrun-Raza-Kasia, Bodleian Library MS. DC 27.
• Sarh d-Ptaha d-Bimanda ("Explanation of the Inauguration of the Bimanda"); 
• Sarh d-Misa Dakia ("Explanation of the Pure Oil"; or the oil ritual).
• Safta d-Masihfan Rba, Scroll of the Great Overthrower. "The Scroll of the Great Over-thrower," DC 37,' comes from the hand of Yahia Bihram. The scroll contains strange diagrams and "graphics." Its date is 1861,
• Sarh d-Masbuta Rabtia d-Tlaima Usitin Masbutiata - A commentary on the Great Baptism
• Diwan d-qadaha rba šums d-mara d-rabuta u-dmut kušta - The Scroll of the Great Prayer of the Name of the Lord of Greatness and the Image of Truth
• Diwan Diamouth Khoota
• Diwan Dasfir Owaly
• Diwan Kadaha Rab Alm
• Other uncatalogued scrolls. Rudolf in 1977 saw about 13-14 scrolls he did not recognize in a private library in Bagdad.
• Various Talisman notes - On small tablets or scrolls of lead, probably prior to the fifth century. 8 published.
• Various Bowls with spells - Redacted between the fifth and seventh centuries. 50 published.

Muhammad ‘ibn Ishaq ‘ibn ‘al-Nadim (died 995 AD)  writes that the ‘Mughtasilah’ regard Al-Hasih as their founder.  Al-Nadim says that  also the ‘Mugghtasilah’ are the Sabians of the marshes.