šak-ud-gumānīh-vizār The Doubt-removing book of Mardānfarrox Introduced, translated, and edited by Raham Asha 2 šak-ud-gumānīh-vizār The Doubt-removing book of Mardānfarrox Introduced, translated, and edited by Raham Asha © Alain Mole, 2015 ISBN 978-2-9549938-1-2 EAN 9782954993812 Ermān, 2015 3 The ŠGV is a treatise in which the author intends to present the arguments to refute in detail the alien hoo and e , e ab i h he ea hing of he o rin i e , and ead u o be ieve he vera i of he e igion, a nā Māzda a ni, and ha of he ea hing of he o d r an guide , he aoir ka ša he om e e origina ār īg ex i irre rievably lost, and we only o e i ran ri ion in o āzand ( he verna u ar ār ī anguage ri en in n-dibīrīh) and i ran a ion in o San kri , made b he ār ī highrie Ner ang hava 1 he name of he au hor of he rea i e i Mardānfarrox son of Ohrmazddād He make him kno n a a ui or and re ear her of truth who does not like to follow a religion by inheritance, but he seeks that which is more reliable and acceptable before the philosophy and logic. Although he crosses many lands and seas, he only mentions the name of India (hindūgān būm). In his quest, he meets many different sects, examines other doctrines, and reads other scriptures. But in this period of self-doubt, he falls into the depths of the gloom and ill-solvable doubtfulness, and it seems that the doctrine of Mani seduces him more, until a time when, owing to the books and memoranda of the wise Magi, he escapes from much doubtfulness, error and deceit of do rine In S āhān, he mee a er ain Mihra ār ho a k him a few questions about the two independent coeternal principles, the assault of evil, the cosmic battle between the 1 . There is a ār īg ver ion of he ear ier ar of he rea i e (the fragments 1-5), bu i i ba ed on he āzand ver ion here are a fe o ie of two Gujarati versions of the fragments 1-11. There is also a Persian paraphrase of the Prelude (1.1-31). 4 forces of good and evil, and the finite and infinite times. He first writes a small pamphlet (fragments 2-4) which consists of answers to questions posed, in a friend manner, b Mihra ār who was skeptical, but when he saw the answer, was apparently onvin ed hen Mardānfarrox de ide o in er i in o a arger treatise the aim of which is to answer the doubts and queries of the Mazdayasnian neophytes concerning the cosmic dualism, in contrast with its opponents. The title of this treatise is: šak-ud-gumānīh-vizār 'doub removing' No i e ha Ner ang ha erroneou ran i era ed hi name in o āzand and San kri 2 , and now the treatise is known among he " ho ar " b i mi -spelt title. 3 The words šak and gumān(īh) are non mou meaning 'doub ' he ord šak comes from Arabic ّشک /šakk/ 'doub ; mi ru ; u i ion', although its root is not certain. 4 And the word gumān comes from the old Perso-Aryan * u i-man-(ah-) 5 . In Persian literature šak and gumān(īh) occur frequently together. For example, in the manuscript MU 29, 83 we read thus: /šak ud gumān/ In he ār ī manu ri i i no unu ua o ee 2 . : सं्कदगमुानीगजुार. 3 . For exam e, Mena e a i Škand-Gumānīk Vi ār (Škand-Gumānīg Vizār) hi h i non-sense. The proposition of Sheriarji D. Bharucha is interesting : « The meaning of the original Pahlavi name, if we decipher it Shak-i-Gûmânîk-vijâr, ou d be " onvin er of he e i ' doub (regarding he ru hfu ne of Zoroa rian re igion)" » Collected Sanskrit Writings of the Parsis, Part IV, Bombay, 1913, Preface, i. 4 . It is possibly cognate with Skt. śaṅkam 'doub ; fear; distrust' (śáṅk ' o doub , fear, di ru ') 5 . Cf. Av. aγǝm uparōvīmanōhīm (Vd 1.15), Skt. vi-manas(-ka-) ' er exed in mind', vi-matim 'differen e of o inion', adj 'of differen o inion', f Śikṣā amu a a (Kārikā 16), bodhisatvaḥ prasannaḥ syāddharme vimatim utsṛjet. 5 /šak u gumān/. 6 In Persian, the use of /šak ud gumānī/ is also common. 7 The last word of the title, °vizār, is used in a number of the compounds. 8 The idea of removing doubts is a familiar one in the teaching of the Magi, and the ār īg ex re ion for "removing-doub " i u ed i hou he loan-word šak: gumān-vizār. 9 This reminds us the epithet of the Jina ('vi or', a de igna ion for a Buddha) in he āṣṭra ā a ari ṛ hā: vimati-cchedaka 'doub -dispelling, removing er exi ' (Sk vimati is cognate with Pers. gumān). 10 In he Vairo anābhi aṃbodhi Sū ra, 69, he man ra of all buddhas (or, bodhisattvas) is thus: Namaḥ samantabuddhānāṃ, sarvathā vimativikiraṇa dharmadhātunirjāta saṃ saṃ ha svāhā 'Homage o a Buddhas! O you who dispel doubt in every way! you who are born of the Dharma realm! saṃ saṃ ha! vāhā!' 11 As for Mardānfarrox, hi ex in arna e he gumānvizār who dispels the doubts of the Mazdayasnian neophytes to show the path of truth and measure (Av. aṣa). The path of Aṣa is only one, while the non-path of druj is multiple; it takes many forms and 6 . For example, see the Persian manuscript of AVN (Ms Khudabakhsh L. n° 3771, fol. 59a) , or that of the Persian Rivāyāt (Ms Khudabakhsh L. n°3771, fol. 12a) . 7 . Cf., for example, ّگمان ی:ّالريبّ)علیّبنّحممدّبنّطاهرّالکرمينی،ّمفتاحّاإلشرافّلتکملةّاألصناف،ّحممدّحسنيّتسبيحی،ّشکّو ّ(2731ّ،905اسالمّآباد،ّ 8 . For example, frašn-vizār ' rob emo ving', xvamn-vizār 'in er re er of dream , oneiro ri i ' Cf a o kām(ag)-vizār, varan-vizār, vināh-vizār. 9 . Cf. Dk iv, M 429 harvispāgāh ī gumānvizār, DD 38.15 xvarrah ī gumānvizār ī abēzag dēn. 10 . Rāṣṭrapālaparipṛcchā, sūtra du Mahāyāna, ed. L. Finot, St. Pétersbourg, 1901, 5. 11 . The Vairocanābhisaṃbodhi Sutra, translated from the Chinese ( ai h Vo ume 18, Number 848) by Rolf W. Giebel, 2005, 64. 6 engenders different sects and schisms. He deals with two types of opponents: One, gnostic dualism, viz. Manichaeism and Neoplatonism – unfortunately the book breaks off abruptly at 16.111 before the critical portion of his discussion of the tenets of the Manichaeans is completed. Two, Monism, either atheistic, i. e., he hoo of he ahrī, he o hi and he a hei , and theistic, i. e., the monotheistic orthodoxies of Christianity, rabbinic Judaism and Islam. Notice that the Magi consider Chri iani a " e ond Judai m" (didīgar jehūdīh) and Islam as " hird Judai m" (sidīgar jehūdīh). 12 Mardānfarrox give him e f a a man in ear h of he knowledge of the truth, a student of the wise Magi, and his book effectively popularizes the teaching of his masters, especially a er ain Ādar ād āvandān 13 , whose name is not mentioned in an exi ing ār īg i era ure He a kno edge o have derived his knowledge from the Dēnkird of Ādarfarr ba son of Farroxzād and the Rōšn-nibēg of šn he Dēnkird which is in our hand oda i i fina om i a ion, b Ādarbād on of Em d, af er he a ami ha befe Zarduš on of Ādarfarr ba Mardānfarrox refer o he Dēnkird of a thousand ha er re ared b Ādarfarr ba , and moreover he inserts two chapters of that book which are not found in the portion of the Dēnkird known to be extant: one, probably from the first two books (12); and the other, from he hird book (9) Mardānfarrox quo e ome a ing from he book of šn, he e der on of Ādarfarr ba , he Rōšn-nibēg ' he book of Rōšn' (a ord a on rōšn: ' igh ' and šn). The title of this book occurs in the 12 . Cf. Dk iii, M 257. 13 Ādar on of ād āvand ? Or, Ādarbād on of ...? 7 Fihrist 14 , and i eem ha a ḥānī had rendered the book of šn in rabi 15 Mardānfarrox ri e hi rea i e in a umu uou eriod, in the middle of the 9 th century A. D., that is some time after the calamity (أمل ' ain, uffering', i e , murder) hi h befe Zarduš ho had u eeded hi fa her Ādarfarr ba a hudēnān pēšobāy ' he eader of ho e of he good re igion', and he ibrar of he Magi a de ro ed in Baγdād and he age of he nkird were scattered or simply disappeared. When, in the 10 th century, Ādarbād ī Em dān ried o bring oge her he a ered fragmen of he o of he nkird, he no onger had a e o he o ha er quo ed b Mardānfarrox –only the title of one chapter (9) is found in he ex an nkird 16 The extant treatise consists of some words introducing the subject and the author and thirteen chapters. Prelude (1) Mardānfarrox give a ré umé of he re igion: he or d of thought (mēnōg) and the world of life (gētīg); the five-part pattern of the religion (dēn) and the five-part structure of the ّکتاب 14 ّکتابّ×ّ.ّاخبارّعلیّبنّعبيدةّالرحياينّ...ّولهّمنّالکتبّ... مهراذرجشنسّکتابّکيلهراسفّامللکّ... ّگ.ّف× (.2732ّ،225لوگل،ّروشنّنبيکّ...ّ)کتابّالفهرست، 15 . See M. Inostranzev, Iranian Influence on Moslem Literature, transl. From Russian by G. K. Nariman, Bombay, 1918, ch. vii, 89-91. See also 16 . See Dk iii, M 262: /abar a īh ī dām ham ār ud šīh ī ham ār az dām/ 8 Aryan society and the five-part pattern of the microcosm (gēhān ī kōdak, mardōm). Response to some questions: First chapter (2-4) The first chapter is in the form of replies to some questions ha had been u o Mardānfarrox b a er ain Mihra ār of S āhān I i divided in hree egmen : One (2) Mardānfarrox fir re ond o hi que ion: ṇgra Main u ho i no of he ame ub an e a he or d of light how could he attack and harm the Light? This segment re emb e he e ond ha er of he Jāmā īg Two (3). The question to which this segment answers is as fo o : Wh did hura Mazdā no reven ṇgra Main u from doing and an ing evi , hen He i ab e o do o? Mardānfarrox ex ain ha he omni o en e of hura Mazdā i imi ed o a that which is possible. Three (4). 17 Mihra ār u for ard hi que ion: Ho i i possible to reconcile the astrological doctrine of the determination of earthly events by the celestial sphere, stars and planets, and the religious cosmogony based on dualism? Who created the celestial sphere, Aŋra Main u, or hura Mazdā, or bo h? Mardān farrox give he five-part pattern of the lords of the fixed stars and their opponents thus: Peg-on-High Saturn Haf ring Jupiter 17 See egener, , "Ner o angh San kri -Übersetzung von Škand gumānīk Wi ār", Corolla Iranica. Papers in honour of D. N. MacKenzie, Peter Lang, 1991, 49-58. 9 Vanand Mars Sadv Venus iš ar Mercury Mihra ār u ano her que ion a regard he un imi edne and imi edne (of ime and a e) Mardānfarrox eave he answer to this question for another chapter. Atheism: Second chapter (5-6) The second chapter begins with some definitional ground to expose the existence of the Holy Spirit and His adversary. Then he refu e he argumen of he "a ien" a hei , ho e ho are a ed σοφιστής ' o hi ' and a o dahrī. This chapter is contained in the fifth and sixth fragments of the book. R. P. Karkaria resumes the first fragment (5) thus: Mardānfarrox oin ou (5 1-9) the necessity of understanding the nature of the sacred being as well as of admitting his existence. He then details (5.10-45) in a general manner the various modes of acquiring such knowledge, and these modes are (5.46-91) applied to prove the existence of a wise and benevolent Creator, from the evident existence of design in creatures, and their various organs and appliances. In the sixth fragment, the argument from design is continued with a special rebuke at its close to the Sophists who argue that there can be no certainty about spiritual matters because our knowledge of them is merely subjective illusion. Then Karakaria points out that this chapter presents a very close resemblance to the argument of M. Lucillius Balbus, the spokesman of the Stoics in the famous dialogue of Cicero, called the De Natura Deorum: 10 In the first book the representative of the Epicureans, C. Velleius, gives their views; he believes in the existence of the gods, but denies the government of the world by them. C. Aurelius Cotta, on behalf of the Academics, says, that it is impossible to arrive at any certainty with regards to the divine natures. The second book is entirely taken up with the Stoic argument of Balbus. He gives, (1) proof of the divine existence, (2) of the divine nature, (3) of the providential government of the universe, and (4) of the providential care for man. Providential government is inferred from the consideration of the Universe itself, as embodying an intelligent principle first imported into it by a creative energy. A detailed review is given of the wonders of Nature, viz., the earth, the sun, moon, stars and planets; also wonders of vegetable and animal life. Then the hand of Providence is shown to be most plainly visible in man, in the provision made for supporting his life by food and air; in the fragment of his body and his erect position; in the organs of sense; in the gift of reason; in the gift of speech through the wondrous mechanism of the vocal organs; in the capacity for action through the mechanism of the hand; and finally in the capacity for the meditation and worship. This entire section of Cicero presents a resemblance to the two fragments of the second chapter; and this can be clearly seen by reading the two side by side. Karakaria gives one instance: Both Cicero and Mardānfarrox ake he in an e of he human e e o ho he adaptation of means to ends in the human body as well as the Universe. 18 18 . R. P. Karkaria, « The Teleology of the Pahlavi Shikand Gumanik Vijar and Ci ero' e Na ura eorum », The Journal of the Bombay Branch of the Royal Asiatic Society, vol. XIX, 1895-1897, 215-23. See also Filippone, E., The "pupil of the eye" in the Iranian languages, Napoli, 1995. 11 Then he succinctly reviews (6.5-34) he do rine of he ahrī, that is, the principle of infinite time, the denial of heaven and hell, and materialism, and he ends (6.35-45) by saying a few words about sophists. Adversary: Third chapter (7-8) There exists, in the world of thought as well as in the world of life, an adversary (Av. paityāra), the evil spirit, as a different principle and essence, competing with the Holy Spirit. Mardānfarrox divide hi ha er in o o fragmen : One (7). About the existence of the contrary of different substance. Two (8). About the existence of the contrary of different principle. "God i good: ha i he fir Zoroa rian dogma, and o hi Mardānfarrokh re urn again and again In the chapter (8) ..., he develops three main lines of thought. First the existence of good and evil is empirically verifiable and this dichotomy is traceable to first causes. Secondly since God is by definition a rational (and omniscient) being his creation must have a rational motive. Thirdly, if it is admitted that God is good, then it necessarily follows that evil cannot proceed from Him, however indire ... Mardānfarrokh hen goe on o argue ha in e good and evil are demonstrable facts in the material world and since the latter derives from a spiritual or unseen prototype, it follows that there is a dichotomy in that world too, a di ho om that leads inevitably to two first causes which are mutually antagonistic and irrecon i eab e " 19 « La position mazdéenne 19 . R. C. Zaehner, The Teachings of the Magi. A Compendium of Zoroastrian Beliefs, London, 1956, 567. 12 e e qu'e e 'ex rime dan e ha i re qui uiven a e i d'origina qu'e e 'effor e d'in égrer e ma , onçu omme de 'ê re dan une mé a h ique qui entend respecter à la fois le principe de contradiction et le principe de la finalité. » 20 Proof of the existence of the adversary of the creatures, and the precedence of the adversary in comparison with the creatures: Fourth chapter (9) The whole chapter 5 (fragment 9) is a quotation from the hird book of he nkird, on he i e of hi h i found in he ex an nkird (iii, M 262) I i abou he exi en e of he contrary of the creatures, and the precedence of the contrary in comparison with the creatures. Monism versus dualism: Fifth chapter (10) This chapter is about the theoretic system of the monists (mono hei ) in hi h Mardānfarrox re en a ne roof of dualism. The opportunity is taken to speak of his personal quest, his travels, how he escaped from doubtfulness especially from Manichaeism, and those who inspired him, viz. Ādar ād āvandān, Ādarfarr ba and šn He a o give a brief summary of the history of the Religion, daēnā māzdayasni, viz. the coming of the religion, the conver ion of Vīš ā a and he wise of his court, the conversion of Spəṇ δā a and Zairi vari and o her governor , he ordea of Ādarbād and he defea of hi h o ri e adver arie , o oquie i h he " oman" hei and he reva en e of he i e of Ērānšahr (Persia). It ends with a prelude to next chapter on Islam (10.78-80) Islam: Sixth and seventh chapters (11-12) 20 . Menasce, 84. 13 The sixth and seventh chapters are devoted to Islam. Neither the name of Muḥammad is mentioned nor the name of his sect, I am Mardānfarrox give numerou ex from he Qurʾān, called Nibēg. He only mentions one of the numerous sects of I am, he Muʿ azi i e . I. N° 11 (sixth chapter)21 About the inconsistency of the discourses of the monotheists: Four virtues are requisite for godhead, viz., omniscience, omnipotence, goodness, and mercifulness. Monotheism, and especially Islam, traces both good and evil to a divinity whose attributes are incompatible with the latter. Allah fails to be a divinity worthy of worship. II. N° 12 (seventh chapter) From he nkird This is the only chapter of the first two books of the nkird ha ha been re erved Mardānfarrox ha cited it by way of authority after the chapter on Islam. It is about the inconsistent discourses of the Muslim doctrines as regards God, and concludes that Islam is incompatible with a measured religion. It then 21 . « Ce chapitre, le plus long et le plus mal composé de tout l'ouvrage, est, à certains égards, le plus intéressant. La théologie musulmane y est prise à partie, l'auteur renvoyant dos à dos motazélites et ašarites, invoquant, contre les premiers, les textes qoraniques qui affirment l'action de Dieu sur tout ce qui est, contre les seconds, les arguments des motazélites (et des sceptiques) en quête d'explication du mystère du mal. Le commentaire permettra de juger de la fidélité de ce texte comme témoignage de l'extérieur sur le grand débat de la théologie musulmane. » Menasce, 125. 14 compares the god of the (Muslim) monotheists with the god of the (Mazdayasnian) dualists. Zoroa rian dua i m "ab o ve God from an brea h of evi and explains how it could be that creation was actually necessary. It stands wholly opposed to Islam which was to supersede it and there could not really be any modus vivendi between the two, since Zoroastrianism stands squarely on the goodness of God and cares not at all for his unity whereas Islam asserts above all things the absolute unity and the unicity of God, his absolute transcendence and total incomprehensibility; and since the Moslem god is as capable of leading astray as he is of guidance, it is no accident that among his ninety-nine names ha of 'good' i ab en he Zoroa rian God i rea onab e a e a good; here i no hing 'numinou ' abou him Ohrmazd (Ahura Mazdā) and āh are no om a ib e, and inevi ab he good God of reason was forcibly ejected by the mysterium tremendum im or ed b he Semi e " 22 Judaism: Eighth and ninth chapters (13-14) Mardānfarrox proceeds to a polemical critique of Judaism in two chapters. After the edition of the text by Jamasp-Asana and its translation by E. West the critique of Judaism aroused the curiosity of some scholars of the Semitic world. James Darmesteter first wrote about it (with a French translation of the text). 23 According to him, this critique is much older than any old Christian refutation of the middle Ages. At the same time, it 22 . Zaehner, op. cit., 58-9. 23 . J. Darmesteter, « Textes relatifs au judaïsme », Revue des études juives, I, 1889, 1-15. 15 is different in spirit and in character. The Christians in their polemic against Judaism are on the defensive, because they admit that which is admitted by the Jew; they only admit more, and this is their sole raison d'être. A Christian polemicist, when he attacks, he indeed defends his belief and tries to justify it. he o i ion of a ār ī is quite different. He has nothing in common with the Jew and he judges his belief according to his own knowledge and principles. 24 Then Darmesteter puts this question that transcends the problem of the use of Hebrew Scriptures by Mardānfarrox. Louis Gray 25 , Jean de Menasce (in 24 . « Cette réfutation est plus ancienne qu'aucune des réfutations chrétiennes du moyen âge. Elle en diffère absolument, comme on pouvait s'y attendre, d'esprit et de caractère. Le Chrétien en polémique contre le juif est en réalité sur la défensive, car il admet tout ce qu'admet le Juif ; sa croyance n'existe que par celle du Juif ; seulement, il admet en plus, et c'est là sa seule raison d'être, des choses que le Juif repousse, parce qu'il ne les trouve pas dans le texte commun, de sorte qu'en réalité le polémiste chrétien, en ayant l'air d'attaquer, ne fait que se défendre et se justifier. La position du Parsi est tout autre. Il n'a rien de commun avec le Juif et juge sa croyance avec ses propres lumières et ses propres principes. Sa position est celle du libre penseur, toutes les fois qu'il ne fait pas intervenir –fort imprudemment sans doute, s'il a trouvé qui riposte – ses propres principes métaphysiques et autres. Aussi, bien des passages des pages suivantes auraient pu être écrites par Celse et les auteurs des contre-évangiles et semblent des fragments de la Bible enfin expliquée, remanié à l'orientale. L'auteur déploie d'ailleurs une réelle force de logique et de dialectique, qualité ordinaire chez les théologiens de toute religion quand ils ont l'offensive. L'intérêt de curiosité n'est pas le seul qu'offrent ces textes. Ils en offrent un autre plus sérieux : c'est un élément nouveau dans l'histoire de l'exégèse biblique en Orient. D'où sont prises les nombreuses citations de la Bible que contient la réfutation du docteur Parsi ? Il est peu vraisemblable qu'il les ait tiré directement du texte hébreu : il avait donc sous les yeux une traduction au moins partielle de la Bible ? Quelle est cette traduction ? Y avait-il une traduction pehlvi de la Bible ? A quelle école d'exégèse se rattachait-elle et se ramène-elle à une branche connue ? D'où a-t-il pris les midrashim étranges du second chapitre ? » (4-5) 25 L H Gra , " he Je in ah avi Li era ure", Actes du XIVe Congrès International des Orientalistes, Paris, 1906, I, 177-92. 16 his Introduction to Chapters thirteen and fourtheen), Jacob Neusner 26 , Shaul Shaked 27 , etc. 28 have tried to resolve this problem. I. Introduction 1-4 The first part essentially contains an epitome of stories of creation and the fall of Adam as described in the Genesis. 5-47 Objections 48-149 II. Introduction 1-3 The second part is about the qualities of Adonai as described in a series of Scriptures and Agadot: He is vengeful, raging, heavy-hearted, wrathful, deceitful even of those who serve him best, warlike and cruel, capricious and mean to men; he does not even tolerate the protestation of the angels; he dismisses his own angels to a fiery river in hell; he engages in bloody battles against men; in the end, he comes to regret his creation. 4-86 Christianity: Tenth, eleventh and twelfth chapters (15) Three chapters of the Šak-ud-gumānīh-vizār are devoted to he ri ique of Chri iani Mardānfarrox eak of hree Christian groups, that is, the Nestorians, the Melkites, and the Jacobites; the origin of all three is, according to him, Judaism. 26 J Neu ner, " Zoroa rian Cri ique of Judai m", J OS, 1963, 28394 ; "Škand mi e ani ", J OS, 1966, 414-16. 27 . Sh. Shaked, "Zoroastrian Polemics against Jews in the Sasanian and Early Islamic Period", Irano-Judaica, II, Jerusalem, 1990, 85-104. 28 . See for example 17 This corroborates the thesis of he nkird ha rank Chri iani a he " e ond Judai m" I. Introduction 1-3 This chapter treats of a set of the dogmas of the Christian church: Incarnation, Trinity, Crucifixion and Redemption. The homeland of the Christian creed: Jerusalem. The Immaculate Conception and the Annunciation to a Jewish woman: The announcement by the angel Gabriel to the Virgin woman that she is impregnated by the Pure Wind (Holy Spirit), and she would conceive Messiah. 4-8 About the testimony of the Virgin woman 9-17 About the Pure Wind (Holy Spirit) 18-23 About Messiah as Son of God 25-30 About Messiah as God and his Incarnation 31-39 About the crucifixion of Messiah 40-45 The doctrine of the Trinity: Father and Son and Pure Wind 46-62 Salvation 63-70 II. Introduction 71 hi ha er i e a number of a ing from he "Canoni a S ri ure " of he Chri ian he en ra on e in hi ha er is the Freedom of Will. 72-90 III. Introduction 91-92 This chapter cites a number of sayings from Paul and other authorities. The en ra oin of he ri ique i he "dua i " of the Christian discourses. Mardānfarrox argue ha he Ne Testament really confirms the existence of two Principles, Good and Evil; and he concludes that: Although Jesus claimed that he had not come to abolish the Laws of Moses, his sayings and commands really dissipate these laws. 93-155 18 Manichaeism: Thirteenth chapter (16) he fina ha er of Mardānfarrox' rea i e, i devo ed o Manichaeism. Since the editio princeps of he āzand ver ion and Ner ag' San kri rendering b Jāmā ānā and he English translation by West (1885) this chapter has attracted the attention of Western scholars, and they have translated the whole chapter or various passages of it 29 , and or discussed some of technical terms in it. 30 J. de Menasce in his revised French edition gives a detailed introduction to this chapter, with giving mo of he a age hi h refer o Mani in ār īg i era ure However, in spite of revised translations and revisions the technical terms that have been wrongly transcribed in Ner o ang' āzand ver ion are no e orre tly deciphered. The head of the chapter 1-3 Expository portion: Mani' do rine of he hree ime 4-7 Initial: The infinity of the principles 4 Middle: Mixture 5 he or d i he or orea bod of ŋra Main u 8-9 29 . C. Salemann, Ein Bruchstük Manichaeischen Schriftums im asiatischen Museum, St.Pétersburg, 1904, 16-26; W. Jackson, Researches in Manichaeism, New York, 1932; R.C. Zaehner, Zurvān, A Zoroastrian Dilemma, Oxford, 1955, 392-96; C G Cere i, "No e on he Škand Gumānīg Wizār", Languages of Iran: Past and Present, Wiesbaden, 2005, 1-15. 30 . W Sundermann, " a Mani häerka i e de Škand gumānīg izār in der ar e ung und eu ung Jean de Mena e", Augustine and Manichaeism in the Latin West, ed. by J. van Oort, O. Wermelinger & G. Wurst, Leiden, 2001, 325-37; ai ieu, " azand Nišāmī be een Ligh and arkne ", Iranica Selecta. Studies in honour of W. Skalmowski, Turnhout, 2003, 23946. 19 The production of Macrocosm from the bodies of the flayed giant demons 10-20 Ner ag read kunī d β in āzand and kūnīdeva in San kri In he nkird iii M 217 hi he i i attributed to Mani: fragān + post ī druz ī-š bunēštag ' he founda ion is the skin of the devil which is the principle (of the or d) ' For We (244) ho ran a e i ' he demon Kunī' " here i i e doub ha he i he ( ve a) demon Kuṇda or Kuṇdi " Ho ever here i no ara e be een the dismembered demon and the Avesta demon Kuṇda. 31 The construction of the sky and earth as the dismembering of a Giant (or Giants) recalls the story of the flayed Archonts, the sons of Darkness. See for example the account by Theodorus: " hen he Living S iri ordered hree of hi on ha one should kill, and the other flay the Archonts, sons of darkness, and that they deliver them over to the Mother of the Living (Pers. mādar ī zīndagān); the Mother of the Living overspread the sky with their skin, and she made eleven (corr. ten) heavens, and they threw their bodies to the earth of darkness. They made eight ear h " 32 Recall, moreover, the account by Ephraim: 31 . I have already discu ed abou hi See m book on Ādurbād (2003) 32 heodoru bar K nai, Liber Scholiorum, ed. A. Scher, Paris, 1912, 315: ܘܗܝܕܝܢ ܦܩܕ ܪܘܚܐ ܚܝܐ ܠܬܠܬܐ ܒܢܘܗܝ ܕܚܕ ܩܛܠ ܘܚܕ ܢܫܛ ܐܠܪܟܘܢܛܐ ܒܢܝ ܚܫܘܟܐ ܣܪ )ܝܐ( ܘܡܡܛܝܢ ܐܠܡܐ ܕܚܝܐ. ܘܐܡܐ ܕܚܝܐ ܡܬܚܬ ܫܡܝܐ ܡܢ ܓܠܕܝܗܘܢ. ܘܥܒܕܬ ܚܕ ܥ ܫܡܝܐ. ܘܦܓܪܝܗܘܢ ܫܕܘ ܐܠܪܥܐ ܕܚܫܘܟܐ. ܘܥܒܕܘ ܬܡܢܐ ܐܪܥܬܐ܀ 20 "[Mani a thus:] When the Primal Man hunted the Sons of Darkness he flayed them, and made this sky from their skins, and out of their excrement he compacted the Earth, and some of their bones, too, he me ed, and rai ed and i ed u he moun ain " 33 "Bu if, a ome of them say, just as a serpent has a Sheath-skin, so out of the Sheath-skins of the Sons of Darkness the sky and the earth and the rest of created hing ere made..." 34 The Syriac words ܢܫܛ ' o f a , kin' and ܫܠܚ a ' o ri ' orre ond o er kan-: kand; and the Syriac word for flayed, ܫܠܝܚܐ , to Pers. kandag (pōst ī kandag which is written: . This is not the name of (ܫܠܚܬܐ ≈ a demon, but an adjective for the giant demons (dēv māzandar) or devils (druz) who are the same as the Archonts (Syr. ܐܪܟܘܢܛܐ from Gr. ἄρχοντος) hen e should reconstruct Paz. kunī dēβ thus: kandag dēv 'f a ed demon( )' Sun and moon and the process of purification 21-22 Reaction of Ahrmen: the production of microcosm in the likeness of macrocosm 23-27 Final: Separation 6 Seduction of the Archonts 28-37 33 C W Mi he , S E hraim' ro e refu a ion of Mani, Mar ion, and Bardaisan, Oxford, 1912, 11: ܛ. ܚܫܘܟܐ ܠܒܢܝܝ ܩܕܡܝܐ ܐܢܫܐ ܠܡ ܐܢܘܢ ܨܕ ܟܕ ܒܕ ܠܡ ܐܢܘܢ ܢܫ ܓܠܕܝܗܘܢ ܡܢ ܘܥ ܥ ܠܡ ܘܢܦܪܬܗ ܘܡܢ. ܫܡܝܐ ܗܕܐ ܦ ܢܣܟ ܬܘܒ. ܠܡ ܓܪܡܝܗܘܢ ܘܡܢ. ܐܪܥܐ ܪܩ ܘܟܫܐ ܘܙܩ ܛܘܪܐ܀ 34 . Ibid., 13 : ܡܢ ܗܟܢܐ: ܠܚܘܝܐ ܫܠܚܬܐ ܕܐܝܬ ܕܐܝܟ: ܡܢܗܘܢ ܐܢܫܝܢ ܕܐܡܪܝܢ ܐܝܟ ܕܝܢ ܐܢ ܘ ܚܫܘܟܐ ܕܒܢܝ ܫܠܚܬܐ ܀ ܘܫܪܟܐ ܘܐܪܥܐ ܫܡܝܐ ܗܘ ܕܒܪܝܬܐ 21 It is said that twelve maidens appear before the giant demons so that these demons release the light they contain through their sperm. Nery sang renders the twelve maidens thus: Paz. dvāzdahą x v arīgą duxtarą i zurvą: Skt. dvādaśarāśīḥ duhitaraḥ kālasya ' he e ve ign of he zodia , (i e ) he daugh er of ime' er dvāzdahān mean ' e ve' and a o ' e ve ign of he Zodia ' Ner sang who was not familiar with the technical language of the Manichaean literature chose he e ond meaning Bu Mani' do rine a o ia e he zodia a ign i h he dark rea m " he are a enemie and riva o ea h o her " 35 The dvāzdahān duxtarān are to be associated with the Twelve Divine Virgins in Sogdian fragments 36 , and the Twelve u i iou Hour of he hird Me enger in U γur fragments. 37 he ma h i h he " e ve Virgin " ( ܒܬܘܠܬܐ ܬܪܬܥܣܪܐ ) of the Liber Scholiorum which the Third Messenger evoked in his greatness: " he ( hird) Me enger a ed (= rea ed) he Twelve Virgins with their clothes, crowns and custom(s): The first (virgin) was Kingdom; the second Wisdom; the third Victory; the fourth Persuasion; the fifth Chastity; the sixth Truth; the seventh Faith(fullness); the eighth Patience ; the ninth 35 . The Kephalaia of the Teacher, The edited Coptic Manichaean Texts in translation with commentary, I. Gardner, Leiden, 1995, 167. 36 . M 583 I V 10 δwātas βǝγpūrišt. 37 . Uyγ. iki yigirmi ädgü öd ' e ve u i iou Hour ' (TM 140 & 147b); Chin. shih-erh (wei-miao) shih ' e ve (Marve ou ) Hour ' (Mo Ni Chiao Hsia Pu Tsan). 22 Uprightness; the tenth Goodness; the eleventh Justice; and he e f h Ligh " 38 As we see these Virgins are to be connected to the Twelve Dominions (of Light), enumerated in the Parthian fragment M 14 (and also in the Chinese Hymnscroll): " e ve ominion : ominion, Wi dom, Sa va ion, Contentment, Zeal, Truth, Belief, Patience, igh eou ne , Goodne , Harmon , and Ligh " 39 The series of Light Dominions are paralleled by an inverse series of dark realms: " he twelve dark dominions are: first evil knowledge, second lust, third vanity, fourth turmoil, fifth anger, sixth defilement, seventh destruction, eighth annihilation, ninth death, tenth deception, eleventh rebe ion, and e f h darkne " 40 If it is certain ha he ' e ve x v arīgą Daughters of ime' are er onified dei ie a o ia ed i h e ve 38 . Theodorus, Liber Scholiorum, 316: ܪܐ ܘܐܝܙܓܕܐ ܩܕܡܝܬܐ. ܘܒܥܝܕܝܗܝܢ ܘܒܟܠܝܠܝܗܝܢ ܒܠܒܘܫܝܗܝܢ ܒܬܘܠܬܐ ܠܬܪܬܥܣܪܐ ܩ ܘܕܫܬ. ܢܟܦܘܬܐ ܘܕܚܡܫ. ܦܝܣܐ ܘܕܐܪܒܥ. ܙܟܘܬܐ ܘܕܬܠܬ. ܚܟܡܬܐ ܘܕܬܪܬܝܢ. ܡܠܟܘܬܐ . ܒܘܬܐܛܝ ܘܕܥܣܪ. ܬܪܝܨܘܬܐ ܘܕܬܫܥ. ܪܘܚܐ ܢܓܝܪܘܬ ܘܕܬܡܢܐ. ܗܝܡܢܘܬܐ ܘܕܫܒܥ. ܫܪܪܐ .ܢܘܗܪܐ ܘܕܬܪܬܥܣܪܐ. ܟܐܢܘܬܐ ܘܕܚܕܥܣܪܐ 39 . TM 14 V 7-12 (Parthian): dwāδas šahrδārīft: šahrδārīft, žīrīft, bōxtagīft, hunsandīft, abrang, rāštīft, hamwadendīft, darγmanīft, razwarīft, kirbagīft, huabsāgīft, rōšn. Persian equivalents (TM 798a, TM 738): 3 pērōzīh, 4 hunsandīh, 8 burdīh, 9 rāstīh, 10 šnōhr(ī), 11 xūbīh, 12 rōšnī. 40 . TM 34 R 6-15 (Parthian) dwāδes šahrδārīft tārīg: naxvēn wadešnāsagīft, bidīg āwaržōg, hridīg gahrādanīft, cuhrum āšōbgarīft, panjum dēbahr, šohum āγustagīft, haftum wigānišn, haštum abnās, nohum marn, dasum wiδeftagīft, ēwandasum wistambagīft, ud dwāδesum tār. 23 virtues, the reading x v arīgą is not certain. West translates it b 'g oriou ', ha i i i derived from er x v arrah 'g or , for une' Ja k on and de Mena e follow him. However, x v ar(r)īg cannot be the adjectival form of x v arrah (read x v arǝhe by Nery sang). Sundermann proposes another derivation: x v arīg ' o ar; sunike' from x v ar ' un' 41 We do not find this word anywhere else in the Persian or Parthian Manichaean ex I i o ib e ha in he origina ŠGV he ord was written thus: /nax v rēg/ or /noxrēg/ 'fir born'; and Ner sang read . The word nax v rēg is a e hni a erm ha i found in urfan ār īg fragments. 42 Then we can translate dvāzdahān nax v rēgān duxtarān ī zurvān b ' e ve Fir -born augh er of Zurvān ( ime)' Soul-Light is bound and imprisoned within the body. 38-39 It ought not to procreate and propagate lineage, nor even to cultivate plants and grain. 40-41 It ought not to kill any creature whatsoever. 42-45 Victory of God and end of the world 46-50 The doctrine of the two primeval principles 51-52 For Mani, there are two principles, both infinite, that coexist along a common border; they are not separate by an intermediary space, read by Nery sang nišāmī u vašādaī: āsanatvaṁ viśleṣataṁca. 41 . W. Sundermann, op. cit., 327. 42 . TM 28 II V, TM 612 V. See also W. Sundermann, Mittelpersische und parthische kosmogonische und Parabeltexte der Manichäer, Berlin, 1973, 17 (113). 24 According to the old (Aryan) teaching (paoirya kaēša) between the two principles there was open space (Pers. višādagīh) or void (Pers. tuhīgīh); its Avesta name was vayu. It was the place of mixture, or material creation (Pers. dahišn). The word read by Nery sang nišāmīh seems to be a "gho " ord 43 Nery sang himself interpreted it as nišēmīh and translated it by āsanatva- 're inga e' Others have emended it to nišānīh, niyām, višāmīh, etc. 44 However, if we consult the Mazdean and Manichaean texts, the convenient word would be /vēhmīh/ 'bread h; ex an e, area' ( er vēhm 'broad' < * a g-ma-). For example: VZ 2.11 vēhmīh ī andarvāy ' he ex an e of he a mo here'; G išn abar ahr zišn r zān (Bo e, y 30): ka x v arxšēd andar ōy vēhmīh ī hāmkišvar ped asmānān bārist 'When he un i in ha area of he o mo in he highe of he kie ...' hen e have o read: u-šān nē būd ēc vēhmīh ud višādagīh meyān ' nd between them there was not any breadth (/expanse) and width (/ o en a e) ' Critical portion: Mardānfarrox ri i ize Mani' on e ion of he infini e 53- 43 . We find, however, the Parthian word nišām. 44 . West : nišānīh 'demar a ion' ; Salemann : niyām(ag) 'S heide and'; de Menasce: nišāmīh 'in erva e, ran i ion , (en re jour e nui )'; ai ieu: wišāmīh 'o en a e, void' See also Ch. Bartholomae, Zum altiranischen Wörterbuch, Strassburg, 1906, 97-8. 25 The most complete Mss. (JJ and JE) break off abruptly at §111, without concluding the chapter. Ner ang hava brough i h him o India a copy of the Šak-ud-gumānīh-vizār 45 He translated it into Sanskrit, and moreover transcribed it into the Avesta writing (dēndibīrīh), for he u e of he ār ī rie of India I eem ha Ner ang translated it into Sanskrit, not from his own āzand ver ion, bu from he origina ār īg ex 46 The first attempts to make known the treatise were sterile 47 un i he edi ion of i āzand ver ion (and i " ah avi" ex ) 45 . See B. T. Anklesaria, The Pahlavi Rivāyat of Āturfarnbag and Farnbagsrōš, II, Bombay, 1969, Introduction, 15. 46 . Indeed, we can find a number of differences in these two texts as for his de i hering of ome ār īg ord For exam e, in he āzand ex , 8 10, 11 154, he has correctly transcribed /āzādīh/ (opp. must) in 'freedom', bu in the Sanskrit version we read सपंत्तिश्च (sampatti- ' ro eri , e fare'), and ऋद्धत्व ं (ṛddhatva- ' ro eri , abundan e') bo h orre onding o er ābādīh; in 14 4 he has transcribed /tam/ 'darkne , g oom' in '?', bu ha orre translated it into Sanskrit: तमसि (tamas- 'darkne , g oom'). 47 . For example, see the description of the book by Anquetil du Perron: « Scheken (ou Schekand) Goumani. Roulot Pehlvi & Persan, en bon état & bien écrit. an e rai é, don e nom ignifie ' e dou e bri é', e er an e é ri en caracteres Zend sur le Pehlvi ; mais la plûpart des mots Pehlvis un peu difficiles sont simplement écrits sur le Pehlvi en caracteres Zends sans traduction. Le Scheken Goumani est un Ouvrage Théologique & Moral, dont 'obje rin i a e d'é ab ir que e ma ne vien a d'Ormuzd ; que 'im ure é d' hriman a sa source dans lui-même, ain i que e e de 'homme dan a ro re vo on é L' u eur, our rouver e deux oin , en re dan que que dé ai ur 'origine de ê re ; i ar e du Cie , de re , de a na ure de 'homme, de différen é a qui partagent le Genre humain ; il pose pour principe fondamental de la Morale, la pureté de pensée, la pureté de aro e, a ure é d'a ion, & re ommande ur ou d'honorer ieu & de pratiquer la Loi de Zoroastre. Cet Ouvrage commence par ces mots : vispann 26 ha a re ared b H šang Jāmā ji Jāmā -Ā ānā in 1860, and arrangements were made for he ub i a ion of āzand and " ah avi" ex , i h he San kri ver ion 48 Šeriārji adabhai Bharucha prepared a new edition of the Sanskrit text and subjoined to it two Gujarati versions for the collection of the "San kri ri ing of he ar i " 49 An English translation of the book b E W We a ub i hed in he erie of he "Sa red Book of he Ea " 50 Sadegh Hedayat who studied the text with Behrāmgore ahmura nk e aria ub i hed a ar ia er ian transcription and translation of it. 51 A French translation of the whole book was provided by Pierre Jean de Menasce. 52 In 2004 I re en ed a ne edi ion of he ār īg ex i h a ran a ion in English. I hope that this new edition will be of interest and importance to those Parsis interested mainly in their own religion. Ihan minvadan setihan etc. Il finit par ceux-ci, qui sont sur le revers du roulot : avadih o rastih din avardar ena anitounad. » (A. du Perron, Zend-Avesta, tome premier, Paris, 1771, xl) 48 H hang J Jāmā -Ā ānā & E W We , Shikand-Gumānīk Vijār. The Pāzand-Sanskrit Text together with a Fragment of the Pahlavi, Bombay, 1887. 49 . Ervad Sheriarji D. Bharucha, Collected Sanskrit Writings of the Parsis, Part IV. Skanda-Gumānī-Gujāra, Bombay, 1913. 50 . E. W. West, Pahlavi Texts, Part III (SBE xxiv), Oxford University Press, 1885. 51 52 . P. J. de Menasce, Une apologétique mazdéenne du IXe siècle : Škandgumānīk Vicār. La solution décisive des doutes, Fribourg, 1945. See also his Le troisième livre du Dēnkart, Paris, 1973. The Persian translation of Parvin Shakiba is based on the work of de Menasce : 27 Translation _________ vizārišn Šak-ud-gumānīh-vizār Doubt-removing नाम्ना सर्व्ाांगशक्त्याच साहाय्यनेच स्वात्तमनो अहुरमज्दस्य महाज्ञात्तननः त्तसत्तद्धः शभुा भयुात ् प्रवतृ्तिः प्रत्तसत्तद्धश्च उिमदीनमेा ाज्दईअस्न्या वपतु्तिच पाटव ंदीर्घां जीत्तवतचं सर्व्िेा ंउिमाना ंउिममनसा ं॥ इद ंसं्कदगमुानीगजुारनाम पसु्तकं मया नयत्तरओसरं्घने धवलसतुने पत्तहलवीभािायाः ससृं्कतभािायामवतात्तरत ंत्तविमपारसीकाक्षरभे्यश्च अत्तवस्ताक्षरतै्तलत्तित ं सिुप्रबोधाय उिमाना ंत्तशक्षाश्रोतणृा ंसत्यत्तचतसा ं ॥ प्रनामः उिमभे्यः शदु्धमतभे्यः स्तयत्तजव्हभे्यः सत्यसमाचारभे्यः ॥ ॥ 'In he name and hrough he omni o en e and b he favour of he Lord hura Mazdā, ma here be u e , ro eri and fame of the Good Mazdayasnian Religion, health and long life of all the good (and) benevolent. This book, called + Šak-udGumānīh-vizār, i ran a ed b me, Nair ang on of hava , from the Pahlavi language into the Sanskrit language, and 28 transcribed from the hard [to decipher] Pārsī writing into the Avesta writing, for the easy understanding of the good hearers of the teaching, the right-minded. Salutation to the good, the pure-thinking, the true-speaking, the just-acting!' 29 Prelude 1 § 1-6. 1 Homage to Ahura Mazdā, the lord, the most great and wise, universal sovereign, omniscient and omnipotent, Who is the <holy> spirit among the spirits. 2 From His selfhood (or, essence) that is One, steadfast in [His] unity 3 , He spiritually created. And, through His unrivalled power, He created the six supreme Amǝṣa spǝṇta (holy Immortals) 4 , and all the Yazata of the world of thought and of the world of life, and the seven 1 Cf he beginning of he Nām S ā išn 1 năm (nam?) azd spennāg m n g er nam 'homage ( o)'( v nǝmah) Or: nām '(Hi ) name (i )' 2 . k andar-z m n gān m n g (kǝ aṇdari a main uą main : यः अतंश्च अदृश्यिे ुअदृश्यतरः i ' ho i a iri among he iri '). Cf. Vr 2.4 θβąm ra ūm ā e e eš i im ahurǝm mazdąm main aom main avanąm dāmanąm mainyaoyå iš ahūm a ra ūm a ... 'I approach Thee, the ratu, with praise, ho ar hura Mazdā, he iri of he iri ua rea ure , he ahu and ra u of he iri ua exi en e', Zand: rad xvāham n azišn k ohrmazd m n g h andar hān ī m n gān dāmān m n gān ī ox ud rad [kū xvadā ud da var he]. NS 1 ī andar-z m n gān m n g, u-š xvadīh k, ud nām ohrmazd-iz, xvadā ī mahi ,... 3 k ed kīh īgān ( ak a akī ą: एकस्मात ् एकतयाच सतू्रधार). Cf. Dk iv, M 409 k ī ed kīh īgān abrīn. See 1.33, 16.62. 4 . abardar šaš amehr end (aβar ar haf amǝšā ǝṇd: उतृ्कष्टतरात ् सप्त अमरान ् गरुुन)्. Cf. NS 2 abardar šaš amehrspand. 30 material signs (or, creations) 5 , namely the (primordial) Man 6 , Holy Cow 7 , Fire 8 , Metal 9 , Earth 10 , Water 11 and Plant 12 . He created man as master of the creatures in fulfilment of His will. 7-10. He likewise sent, age after age, through his beneficence and mercifulness, to His creatures the Scientia divina of purity and mixture, naturalness and willingness; and likewise the wit 13 , 5 . daxšagān (dašagą/ JJ, JE dahišną: त्तचह्नात्तनच). er daxšag 'mark, ign, am , indi a ion; memor ' 6 . mard m (mardum: मनषु्ाः) ≈ v ga a marǝ an Cf. Y 19.2 narǝm aṣavanǝm ‛ he igh eou Man' 7 . g spend (g ǝṇd: गोपशवश्च) ≈ v gao a v dā a. Cf. Y 19.2 gąm. 8 ā aš (ā aš : अग्नयश्च) Cf Y 19 2 ā rǝm ahurahe mazdå uθrǝm ' he Fire, Ahura Mazdā' on', Y 37 1, aṣǝm ' ru h' 9 . ay xšust (ayaoxšust: धातवश्च) ≈ a mān. Av. ay xšu a/ ayaoxšusta- 'mo en me a ', f Y 13 2 aom a manǝm ... hiš ai e ... a aŋh kǝhrpa xva nahe ' onder Sk ... hi h i e ab i hed ... i h he a earan e of a brigh me a ' 10 . zamīg (zamī: भवुश्च). Cf. Y 19.2 ząm 'Ear h' 11 . āb (āβ: आपश्च). Cf. Y 19.2 ā ǝm 'Wa er' 12 . urvar (urvar: वनस्पतयश्च). Cf. Y 19.2 urvarąm ' he an ' These are the primordial material creations related to the six annual festivals (Gāhāmbār). 13 vīr (vīr: चतैन्यस्य Sk ai an an ' on iou ne ; in e igen e'). Pers. vīr ' i ', it is the faculty of intellectual awareness and perception ≈ rab Pers. ' earning b hear ', Gazī vīr, NBa gīr 'memor '. Cf. 5.83-85 .الذهن dānišn ī a ābāg, ud vīr ī xvā ār abe ārdār, ud uš ī ganzvar nigāhdār, Dk iii, M 48 vīr nir g xvā ār ud a āf ār ( K 31 a ābāg vīr, 2 13 vīr ī a ābāg), k vi, M 474 xrad ... x m ... vīr See 4.58, 5.5, 84, 8.113. 31 intelligence 14 , wisdom 15 and knowledge 16 , consciousness 17 and fravahr-soul 18 which are the organs of the soul that are seeking information of these five immaterial organs 19 –i.e., sight, 14 uš (h š: स्मतृशे्च Sk mṛ if 'remembran e, memor ') er uš ' om rehen ion; in e igen e; memor ', i fu fi main he function of memory ≈ rab احلفظ. T ar h uš ≈ Gr πρόνησις, Syr. ܪܥܝܢܐ er ušīgān 'in e igen e , in e e ua ' ( k iv, M 409) uš and vīr are re a ed o ṣa Vahiš a (ŠnŠ 22 3 urdvahiš ... uš ud vīr) No i e ha vīr and uš are interchangeable. Cf. Dk iii, M 48 ed uš z dāš ār ud ādār, 2 13 uš ī ā āg, CH 58 xvāhišn az uš, bu in VZ 30 36 vīr xvāhed V 53 uš dāš ārdar, k vi, M 484 uš kār d ganzvarīh kirdan ud i ī vīr xvā nigāh dāš an See 4 58, 5 5, 85, 8 113 15 . xrad (xard: बदु्धशे्च. Skt. buddhif 'in e igen e, rea on, in e e ') er xrad ' i dom, in e e ; admoni ion; hi o o h ' Cf k vii, M 623 abāg hān ī vi -×viz h z uš, hān ī hamāg-a āb nir g vīr, ud hān ī harv vizīn e ūgīh xrad, k iii, M 48 ed xrad z r nigerīdār vizīngar ud kārīg nīdār a ī dānišn, K 5 vizin ed xrad, 2 13 xrad ī vizīnāg, V 53 xrad v nāgdar ( ah avi Texts 79-80 dīdār ī xrad), MX 16 50 xrad ud uš ud vīr, k vi, M 527 xrad ed ārag dr zanīh u-š brādrod varanīgīh. See 1.25, 4.58, 5.5, 82, 8.113, 10.61. 16 dānišn (dānašni: ज्ञानस्यच Sk jñānan 'kno edge') er dānišn 'kno edge, ien e' Cf TM 49 ( GO, k vi, M 515) xrad ud dānišn ≈ Arab. والعلم احلکمة . See 8.113-114. 17 b (b i: जीवस्यच Sk jīva- ' ife, exi en e') er b ( v baoδahn ' on iou ne , er e ion, a arene , aking') Cf VZ 30 22, 43 g ān b fravahr, k iii, M 48 dād ed avišān a ārīh az andar n an b ud fravaš, k iii, M 122 b ī an v nāg nāg See 5 86 18 fravahr (fravaš: वदृ्धशे्च Sk vṛddhif. 'gro h, in rea e') er fravahr 'fravahrou / na ure; air' ( v fravaṣi ' referen e, hoi e; onfe ion of faith; otherou ') Cf VZ 30 35 frāzvaxš nīdār fravahr, 2 13 g ān ī zīv nāg ud fravahr ī vaxš nāg (dārāg?) TM 292 I frāvahr ed r šā ī aziš uzīhed (fravahr/ ar h ardā fra ardīn ≈ Sod frān, Gr (Co ) ἀήρ, Syr. .See 8.60, 87 .(الن سيم .Arab ,ܐܐܪ 19 . ruvān abzārān (rvą aβazārą: आत्मनः शस्त्रात्तण), abzārān ī m n g (aβazārān ī main : शस्त्राना ंअद्र्शश्याना)ं ≈ S r ܪܔܫܐ ܕܢܦܫܐ, Arab. .واسّالباطنهاحل vīr, 32 hearing, smell, taste and touch 20 – by the five material organs 21 – i.e., eye, ear, nose, mouth and hand–, the whole bodily senses. And [simultaneously] together with these organs, He created man for the guidance of the creatures 22 . 11-19. He created the Mazdayasnian religion of omniscience like a tree, with one trunk 23 , two boughs 24 , three branches 25 , four uš, xrad ud dānišn, b , fravahr: Cf. Y 26.4 (= Yt 13.155) ahūmca (= uštana/uštāna) da nąmca baoδasca urvānǝm a fravaṣīm, Dk iv, M 415 fravahr ud b y ud ox ud uš ud xrad, NS 5 šaš z rān ī g ān –menišn, g bišn, kunišn, vīr, uš ud xrad. Cf. also the five members of the Great Nous in Manichaeism ( ar h bām, manohmed, uš, and šišn, armānag). Bar Bahlul: ܡܠܬܐ ،ܡܕܥܐ ،ܒܘܝܢܐ ،ܡܚܫܒܬܐ ،ܗܘܢܐ ; Ebedjesu: .ܦܢܛܣܝܐܚܝܐܠ ܕܪܓܫܐ ܚܡܫܐ. .ܡܕܥܐ .ܣܘܟܐܠ .ܥܘܗܕܢܐ .ܚܘܫܒܬܐܘ . 20 . v nišn, ašnavišn, hamb išn, axšišn, ermāhišn (vīnašni šnaβašni aṇb išni āšašni adarmāišni: त्तनरीक्षणचं श्रवनचं आघ्राणचं आस्वादनचं स्पशानचं) ≈ Gr. ἡ ὄψις, ἡ ἀκοή, ἡ ὄσφρησις, ἡ γεῦσις, ἡ ἁφή ( f ri o e' Περὶ ψυχῆς, 424b), Lat. visus, auditus, olfactus, gustus, tactus, Syr. ܣܘܩܐ ،ܡܥܐܫ ،ܚܙܬܐ، ܔܫܬܐ ،ܜܥܡܐ , Arab. اللمس،ّاملذاق،ّالشم ،ّالسمع،ّالبصر. « 21 abzārān ī g īg (aβazārą i gə θī : शस्त्रःै द्र्शश्यःै) ≈ an mārdārān ( an mā adārą : तनोः त्वक)् ≈ S r ܦܔܪܐܕ ܐܪܔܫ , Arab. الظاهره احلواس . 22 rā nīdārīh ī dāmān (rāinīdārī i dąmąn: प्रवतृ्तिकात्तरताय ैसषृ्टीना)ं. Cf. NS 3. 23 ūnag ( ūnaa: प्रकाडंः Sk rakāṇḍa- ' he runk of a ree' er ūn(ag) ' i ar' 24 baxšišn (baxšašni : सं्कधत्तवकाशौ. Skt. skandha- ' he em or trunk of a tree; a large branch or bough', vikāśa- 'brigh ne ; a earan e') er baxšišn 'distribution, appointment, bestowal, division; branching (off), bough' 25 . azg (azg: शािाः Sk śākhā- 'a imb of the bod ; divi ion') er azg 'bran h, ig, hoo , rou ' 33 stems 26 and five roots 27 . 28 The one trunk is measure 29 ; the two boughs are action and protection 30 ; the three branches are humata, hūxta, huvaršta, that is, good thought, good word, and 26 āg (də šaa : जटाः Sk jaṭa- 'a fibrou roo ; he hair i ed oge her') er āg ' em; fore eg' ( 2, 422; S Sr 23), er -Arab. ساقه ,ساق Cf K 43 4 də ša: शािा (urvarān k -šān huzihrīh ud hu dāgīh ud ab bīmīh / varg, višk b ud bar ud abārīg abā išnīg gāh ed bā i ī āg ud āg ' he ree hi h their becomingness, appearance, +leaves, blossoms, fruits, and other desirable hing ho d he a e on he o , name in he ig and em '), k iii, M 326 (urvarām āg ud āg ud varg ud višk b du bar ' he ig and em and leaves and blossoms and fruits of the ree'), S Sr 23 (dār ī vazurgāg frāxāg ud zufr-r šag ' ree i h migh bran he , ide em , and dee roo ') 27 r šag or gabr-r šag (brīšaa: मलूात्तन. Sk mū a- 'roo ') er r šag 'roo , fibre' 28 In he Mahābhāra a 5, 29, 46 he āṇḍava are compared to a tree: udhiṣṭhiro dharmama o mahādrumaḥ; kandho 'rjuno bhīma eno ' a śākhāḥ/ mādrī u rau uṣ a ha e amṛddhe; mū aṃ v ahaṃ brahma a brāhmaṇāś a// 'Yudhiṣṭhira i a big ree (druma-) on i ing mere in dharma (' a ; re igion'), Arjuna is its trunk (skandha-); Bhīma ena i bran he (śākhā-); he on of Mādrī i abundan f o er and frui ( uṣ a-phala-); Kṛṣṇa he Veda (brahman-), and he brāhman i roo (mū a-) ' 29 . e mān ( aemą: प्रमाण)ं er e mān '(righ ) mea ure; bond; stature; moderation; maturity; agreement, contract, solemnedge' ≈ Gr μέτρον, μετριότησ, Syr. ܡܡܫܚܘܬܐ, Arab. اعتدال،ّقصد. 30 . kunišn ud pahr zišn (kunišni u aharə žašni: कर्म्ाच प्रत्ततयत्नश्च. Skt. karman 'a , a ion; du ', ra i-yatna- ' are bestowed upon anything, effor ') er kunišn 'a , a ion, ork, deed, ra i e' (it renders Av. ś aoθana) ≈ Gr ἔργον, Syr. ܥܒܕܐ, Arab. عمل،ّاختبار Cf k viii, M 677 d n dānišn ud kunišn, Hn 2 9 hān ī xv š d n kunišn ī xv š See 8 117 er 1 ahr zišn 'ab en ion, ab inen e' (ŠnŠ 10 8 škef ahr zišn), 2 ahr zišn ' are, ro e ion' ( ahr zišnīg ≈ v vīdaṇ adj 'caring for'), cf. NS 5 ā nīdag kunišn ud ahr zišn, k iii, M 162 kunišn ud ahr zišn ī az d n ham g, 3 ahr zišn ' our e; orbi ' ( f S r ܕܘܒܪܐ), cf. TS 9d 12-14 ravišn ud ahr zišn 34 good deed 31 ; the four stems are the four classes 32 of the Religion by which the world is well-ordered, that is, priesthood 33 , warriorship 34 , husbandry 35 and artisanship 36 ; the five roots are the five lords 37 whose scriptural names are house-lord 38 , villagelord 39 , district-lord 40 , country-lord 41 and pontiff 42 . And [there is] 31 . Cf. Y 19.16 θri af mǝm ... huma ǝm hūx ǝm hvarš ǝm 32 . ahār šagān ( ihār ə šagą: चतस्रो त्तवद्या) ≈ v aθru.pištrǝm. 33 ā r nīh or ā r gīh (ā rūī: आचाय ाता). 34 ar š ārīh (ara iš ārī: क्षत्तत्रयता). 35 vā r šīh (vā r šī: कुटंुत्तबकता). 36 hudoxšīh (hū uxšī: प्रकृत्ततव्यवसायता). Cf. Y 19.17 āθrava raθa š å vā r fšu ą hūi iš 37 anz edān ( aṇja vadą: पचं पतयो). Cf v aṇ a ra u 38 mānbed (mąnava : गहृपत्ततः) v nmān ai i ' ord of he hou e' 39 vī ed (vī ava : वीसपत्ततः). v vī ai i ' ord of he vi age; ma er of he ribe' 40 zandbed (zandava : जदंपत्ततः). v zaṇ u ai i ' ord of he di ri ' 41 . dahebed or dahyubed (dehava : ग्रामपत्ततः) v daŋ hu ai i ' ord of he land/ oun r ' 42 zarduš r dum (zaraθuš r ǝm: जरथसु्त्रोत्ततमश्च) v zaraθuš r ǝma ' he mo ike ha of Zaraθuš ra', the title of those who replaced Zaraθuš ra after his death. Cf. the pentad of the sons of the Living Spirit (mihr yazd) in Manichaeism: mānbed (ὠμοφόρος, ܣܒܐܠ, a ), vī bed ( ܢܘܗܪܐ ܐܕܡܘܣ ' he dama of Ligh ', dama ), zandbed (ܡܠܟ ܫܘܒܚܐ ' he king of G or ', Gloriosus rex), dahebed (Φεγγοκάτοχος, ܙܝܘܐ ܨܦܬ , S endi enen ' he kee er of endour'), and ahr(ag)bed, Sogd mānxš δ ( , ܕܐܝܩܪܐ ܒܐܪ ܡܠܟܐ ex honori ' he king of honour') 35 one master of masters 43 , that is, the king of kings, the lord of this world 44 . 20-30. He made manifest the microcosm 45 that is man in the likeness of these four classes of the world: The head corresponds to priesthood; The hand to warriorship; The belly to husbandry; And the feet to artisanship. So too the four virtues (/ qualities) 46 that are in man i.e. temper (or, character) 47 , skill 48 , wisdom 49 and diligence 50 : 43 . sarān ar ( arą ar: त्तशरसा ंत्तशरो). Cf. Syr. ܪܝܫܐ ܕܪܝܫܢܐ 'princeps principum, (title) hief Vizir' 44 . dahebed ī g hān (dehava i gə hą: स्वामी पतृ्तथव्याः). Cf. Yt. 10.145 miθrəm vī anąm dax unąm daŋ hu ai īm azamaide, RS 3.13.5 kvāṇo agn m indha e h āraṃ viś iṃ viśā m. 45 . g hān ī k dak (gə hą kardaa: भमूौ कीि ान)ं ≈ šahr īg k dak, k dakbūd, ar h zambūdīg kašūdag, Gr μικρόκοσμος, Syr. ܒܪܢܫܐ ܥܠܡܐ ܙܥܘܪܐ. Cf. PDK 28. See 16.24. 46 . cahār hunarān ( ihār hunarą: चत्वारो गणुाः Sk guṇa ' hread; e ie ; qua i '). Or perhaps: cahār ahunvarān (Av. caθβār ahuna vairya). Cf. Bhagavad-gī ā, XVIII, 41 brāhmaṇa-kṣa ri a-viśā śūdrāṇā a aran a a karmāṇi ravibhak āni vabhāvarabhavair guṇaiḥ. 47 x m (xīm: शीलंच Sk śī a 'habi , u om; di o i ion, hara er') er x m ' hara er, em eran e, em er, di o i ion; mora e; mora ; er ona i '. Cf. Vd 13.44 a i š ha m aθa aθaurune 'He ha he hara er of a rie ' 48 . hunar (hunar: शौयचे Sk śaur a 'va our, heroi m') er hunar ' ki , a en ; earning; vir ue' (Av. hunaram 'viri e reng h ; beau ; ki ', OPers. uvnr /ūnara-/ n 'qua i , talent') ≈ Gr ἀρετή Cf ah avi ex 79-80 x m ud hunar ud vehīh, GO hunar ed oxšāgīh 36 Priesthood corresponds to temper, for temper is the most proper function of the priests, that they do not commit sin on account of shame and fear. Warriorship corresponds to skill, for the most proper embellishment of the warriors is skill which is explained "man ine b i e f" 51 . Husbandry corresponds to wisdom, for the wise action is the cultivation of the world and the linking with the eschatological renovation [of the existence] 52 . Artisanship corresponds to diligence, for diligence is the greatest propagation of their class. 53 49 . xrad (xard: बतु्तद्धश्च) er xrad 'in e e , i dom (Av. xratu-/ xraθβm. 'men a o er; i ; in e e ', O er xra u-/ xraθu- 'id ', Sk kr u- ' o er ; i '). See 1.8, 4.58. 50 . toxšāgīh ( uxšāī: अध्यवसायश्च Sk adh ava ā a 'men a effort, a rehen ion') er oxšāgīh 'di igen e, zea '( Av. θβaxšahnt. 'zea ', Skt. tvákṣasn 'energ , vigor') ≈ S r ܐܟܝܦܘܬܐ, Arab. االجتهاد Cf GO ur īd kū: xrad ped c v š abzā ed, ud hunar ed v š baved, ud x m ed v š vīrā ed? guf : xrad ed ham zišn, ud x m ed hun andīh, ud hunar ed oxšāgīh Cf. also Cicero, De Inventione II, 159 Nam virtus est animi habitus naturae modo atque rationi consentaneus. Quamobrem omnibus eius partibus cognitis tota vis erit simplicis honestatis considerata. Habet igitur partes quattuor: prudentiam, iustitiam, fortitudinem, temperantiam. 51 . Popular etymology interprets hunar as follows: "narīh ī az xvadīh", that is, honar < *hva-nar-. The correct etymology is thus: hunar < hu-nar < hu-nara- < *su-h2ner i 'good in man ine ' or ' i h good heroe ' (hu- ' e -, good', nar- 'man'), f Sk ūn ra- 'migh , for una e' 52 fraškird/ frašegird (frašə kard: शओसीओश)ं er fraškird (Av. fraš .kǝrǝi i 'making bri ian ; Renova ion', Armen. Հրաշակերտ 'extraordinary'). Cf. Dk iii, M 256 ped ham t hmag abāzpeyvannišnīh frašegird peyvastan, k vi, M 492 e e vann ... e vann ī g hān ... e vann ī d n ... e vann ī fraškird. See 4.11. 37 All these diverse establishments are upon one trunk, truthand-measure 54 , opposed to its rival, lie 55 and its organs. 31-34. I noticed this, multifariously and of many kinds, that many religions and beliefs in the world that all are discordant, rival, breaker and enemy one as regards the other, in spite of their discord, breaking and hostility to one another, they combat however, in alliance and with united force, against the sole truth. The essence of truth is one force, steadfast in unity, which is 53 . Here is the scheme : hannām pēšag ahuna vairya sar ā r nīh x m dast ars štārīh hunar aškamb vā r šīh xrad pā hudoxšīh oxšāgīh Cf. Dk iv, M 429 andar-šān tan ī mard mān cahār p šag ī g hān ped baxšišn : abar sar ā r nīh; ud abar dast ar š ārīh; ud abar aškam vā r šīh; ud abar pāy hudoxšīh. ud azabar cahār šag gyān, abar-z gyān ox ud xvadāyīh guf Cf a o Ṛg-Veda, x, 90.12 brāhmaṇò ' a múkham ā īd bāhū rājan ḥ kr ḥ ūrū d a a d va ś aḥ adbh ā ṃ śūdr ajā a a 'The Brāhmaṇa a hi mou h (mukham 'mou h; head'); of bo h hi arm a made the Rājan a (' arrior '); of bo h hi high he Vaiś a ('hu bandman; rader'); from hi o fee a rodu ed he Śūdra (' he ervi e a ')'. 54 . er ian erm rā īh ' ru h' and e mān 'mea ure' orre ond o Avesta aṣa ' ru h; ( o mi ) order; harmon ' Cf Dk iv, M 410-411 u-šān ravāgxvadā īh ravāgd nīh ī a rā īh e mān 55 . druz (drūž: दू्रजस्य). er druz '(fema e) demon; ie, de ei , fiend' (Av. druj, druxš f ' ie, de ei ; demon', he evi rin i e re re en ed b he Da va), o rā īh, f CH 38. 38 Truth. The lie 56 is manifold, which may be in numerous adverse forms, but all these are from one base, that is Lie 57 . 35-53. 58 I, who am Mardānfarrox son of Ohrmazddād 59 , provided this composition 60 . For, I observed in the world (in this period) 61 , numerous kinds and many religious views and many discussions 62 of the sects 63 . From childhood on I have always been fervent-heartedly a suitor and researcher of truth. That is 56 . dr v (dr g: अनतृचं). er dr / dr v adj 'fa e, de ei fu ', ub 'fa ehood, ie, de ei ' (Av. draoga/ draoγa 'fa e ; he Lie, de ei ', O er drauga), o rā īh ( k iii, M 233), vizurdīh ( k viii, M 713). 57 . dr zanīh (dr žanī: अनतृस्य). Per dr zan ' iar, de ei fu ; ing, fraudu en , i ked' ( v draojina ' ing, iar', O er draujana 'adheren of he Lie') ≈ S r ܥܘܐܠ. er dr zanīh 'de ei fu ne , ie, fa ehood', o rā īh ( ee 11 5, 15 138) Cf J 18 dr zanīh ud dr dādvarīh ud zūrgugā īh 58 . Cf. MX, I.34-41. 59 . mardānfarrox ī ohrmazddādān (mardąfr xa i h rmǝzddā : मर्द्ाांफ्रोिो होत्तर्म्ाज्ददादस्य पतु्रो). 60 e āzišn ( a āžašni: आरचना)ं. er e āzišn ' om o i ion, forma ion; om onen , on i uen ' ≈ Gr σύνθεσις, S r ܐܪܘܟܒ '( i erar ) om o i ion', Arab. ترکيب،ّتأليف. 61 . See 9.16. 62 va u kārišnīh (va xvaškārašnī: बहुसमालोचनत्व)ं er u kārišn ' on idera ion; de ibera ion' ( ). 63 k šān (kə šą: दशानाना)ं er k š ( v ka ša ' ea her; do rine'), f F 5, KKZ k š ī d vān, J 16 va k š ud dād ud vurravišn, VN 1 9 ed i ī azdān gumān būd hend ud va v nag k š ud vurravišn, judri agīh ud gumānīh ud juddāde ānīh andar g hān b dāgīh āmad In the Manichaean texts also k šān mean 'a ien or fa e ea hing ', cf. TM 2 1 edīrag k šān raf . See 10.38, 12.31, 15.4. 39 why I have travelled in many lands and seashores 64 . And I have collected and selected these summarized discourses, some of which are questions of those who seek after the truth and some are from the writings and memoranda of the ancient sages, true priests 65 , e e ia ho e of he b e ed "Ādar ād āvandān" And I have appointed to this memorandum the title Šak-udgumānīh-vizār, " oub -and-doubtfulness-removing" Be au e it is verily requisite for removing the doubts of neophytes 66 about the knowledge of the truth and the trustworthiness and truthfulness 67 of the good religion, in contrast with the miserable 68 opponents. I have composed and arranged it not for the wise and expert, but for the students and novices 69 , so that 64 . zrehvimand (zrih vīmaṇd: समदु्रसीमासचु ) -z va kišvar ud zrehvimand franaft ham, cf. MX 1.35 ped xradxvā ārīh andar n g hān šahr šahr ud ā g ā g franaf . 65 š nīg dānāgān rā ān da varān ( ə šīnī dānāgą rā ą da ūrą: प्राक्तनभे्यो ज्ञात्तनना ंसत्याना ंआचाया ाणा)ं. Pers. rāst 'righ , araigh ' may translate Av. ǝrǝšim. (Skt. ṛṣi ' inger (of a red h mn ), (in ired) oe , age, eer'). Ho ever, rā ān da varān ou d refer o he true religious authorities, cf. Dk iv, M 412, NM 1, 4, 10 rā -da varīh Cf. also XvR II.17 š dānāgān ud h rbedān ud da varān, NM II.2.11 rāstān ud dānāgān, TM 9 I dānāgān ud vizīddādestānān. 66 n gham zagān (n ām žagąn : नतूनत्तशक्षावता)ं. er n g-ham zag 'neo h e, abe edarian' See 10 78 67 . rā īh ud vābarīgānīh (rā ī u vāfrīṇgānī: सत्यतायाः प्रत्तसद्धतायाः), cf. Dk iv, M 411. 68 šk h (šk h: समहूिे)ु er šk h ' oor, mi erab e'(O er škauθi ' oor, eak', o unuvan ' o erfu , migh '), o hangad (H M 152), grāmag ( k iii, M 234), uvānīg ( k viii, M 686) er šk h render Syriac ܡܣܟܢܐ (The Book of Psalms, 131.15). 69 . u-m n dānāgān ud abzārumandān b frahangīgān ud n gabzārān rā kird ud ārā (vaem nə dānāgą u aβazārmaṇdą bə farahaṇgīą n aβazārą rā kard u ārā : अहं न ज्ञात्तनना ंशस्त्रवता ंत्तकंत ुत्तवद्यात्तथ ाना ंनतूनशस्त्राणा ंहतेव ेचकार आरचयंश्चा). 40 many of them may acquire more certainty regarding the wonder and the trustworthiness of the good religion and the discourses of the old teaching 70 . As regards distinguished sages, I ask of those wishing to consider it, not to consider the little knowledge of the narrator and composer, but the greatness, the truthfulness, and the trustworthiness of the logical discourses 71 of ancient sages. For I, who am the composer, belong not to the rank of the teachers 72 , but to the rank of the students. 73 And it seemed to me justified to bestow, liberal-heartedly, a theological treatise on neophytes. Because he who bestows the little knowledge that he has on those who are worthy is more acceptable than he who er dānāg ' i e, age' (XvR, II.17) is rendered by Skt. jñānin ' i e; a ro oger' er abzārumand ' ki ed, ex er ' ( VN 1 7 abzārumandān ud dānāgān) i rendered b Sk śa rava ' rovided i h a ea on'. Pers. frahangīg ' uden , u i ' (SS 20 c an frahangīgdar) is rendered by Skt. vidyār hin adj 'de irou of kno edge' (≈ er dānišnkāmag); m ' uden , u i ' er n g-abzār 'beginner, novi e, debu an ' ( k iii, M 406) i rendered by Skt. nūtana-śa ra ' i h ne in rumen ' he o rank of he school are: dānāg frahangīg, dānišngāmag abzārumand n gabzār ham zăg, ham zgār (n g)ham zag 70 r dk šīg ( aoir kaešī: परू्व् ान्यायवत्याश्च) er r dk š 'do or of he ear ie ime ' (Av. paoiry . ka ša 'fir ea her/ do or'), f CH 1 r dk šān ī fradumdānišnān See 5 93 71 . vimandg bišnīh (vīmaṇdagaβǝšnī: सीमावत्याश्च). Pers. vimand-g bišnīh ≈ vimand-soxanīh (see 5.2, 10.65). Cf. Dk vii, M 598 u-š ( šnar) āhuft <ud> hamuxt vimandg bišnīh, hān-z ī vas mard m sūd frahang. 72 ham zgārīh (ām žgārī: त्तशक्षापनायाः) er ham zgār ' ea her' ≈ S r er ham zgārīh ' ea hing', f k ix, M 791 ham zgārīh ī ܡܠܦܢܐ mān r end, ee a o 4 105 ā ag ī ham zgārīh 73 ham zišnīgīh (ām žašnī: त्तशक्षायाः) er ham zišnīg ' earner, uden ' ≈ S r ܝܠܘܦܐ. Pers. ham zišnīgīh ' earning', ee 4 105 41 knows much, but from whom those who are worthy do not receive benefit or help. The previous sages stated that: Liberality 74 is of three kinds, of thought, of word and of deed. Liberality of thought: to desire good for whoever is alike, just like for him. Liberality of word: to teach to those who are worthy all the righteous knowledge and information acquainted by him. As a er ain age aid ha : "I an o a quain a advan ageou knowledge and teach it to those who help (the other), and a quire a de irab e rofi " Liberality of deed: [to bestow] the good that he has acquired something on those who are worthy. 54-57. Furthermore, [I have composed it, so that] those who are good may remember me, saying "ma hi ou be aved" For this reason, I have arranged it, so that the sages, through their beneficence and kind observation may remember me, saying "ma hi ou be immor a (and ha )" Sin e i i aid ha : "He ho ob erve a he good rea ure i h good e e , 74 . rādīh (rādī: दत्तक्षणा) er rād ( v 2rāiti- 'generous, liberal, munificen ', Skt rātí- 'id '), o a arag ( k iv, M 427), vinīgar ( k vi, M 579), f ĀfM rād bed n iš ar. rādīh 'genero i ' (Av. 1rāi i 'gift; munife en e ; genero i ', Skt rātí- 'id ') ≈ Arab. السخاء, o vinīgarīh ( k vi, M 549), enīh ( k viii, M 733), f k iii, M 135 rādīh ud rā īh, k vi, M 589 dād ī hurdad rādīh 42 hi e e i [ ike] he e e of he un" For he un, indeed, observes and illuminates all creatures with a benevolent eye. 75 75 . Cf. Y 68.22 nəm āb d iθrāb yå ahurahe mazdå 'Homage un o these two eyes of Ahura Mazdā' Zand: namāz d isr ī ohrmazd [d isr ī ohrmazd guft, kū: niyāyišn man y kird baved k hamāg dām ī ohrmazd ped hucašmīh abar nigered, c kas ped dušcašmīh abar n nigered ud hixr āb n bared 'Homage un o he ( o) e e of hura Mazdā [" he e e of hura Mazdā" i aid, ha i : he i have offered rai e un o me –he who looks upon all creatures of hura Mazdā with a good eye and does not look u on an i h an evi e e, and doe no arr im uri o a er]' Av. hud iθraadj 'having good e e ', duž-d iθraadj 'having evi e e ' Cf also Dk iii, M 248 veh-d n ... ašm c n [hān ī] xvarš d abar dāmān ī ohrmazd ' he e e of him ho i of he Good e igion re emb e he e e of he un upon the creatures of Ahura Mazdā' 43 First Chapter 2 1-2. Chapter one: On some questions that the eversuccessful Mihrayyār son of Muḥammad 1 from Spāhān 2 , put forward not out of absurd curiosity, but with good intentions, and the answer thereto. § 3. for ha hi h he a ked: "Wh did ṇgra Mainyu (harmful spirit) harm the Light and how was that possible? Since it is so that he is not of the same substance 3 , and we always observe that a thing avoids that which is not of the same substance as itself 4 , as the water does the fire" 1 . « This person, who is not mentioned elsewhere, was probably a layman and eviden a Mazdā-worshipper, although his father' name eem o be Muhammadan, ei her Maḥmûd or Muḥammad he ar i under a Muhammadan government often adopted Muhammadan names, as they also took Hindu names in India; but, in this case, it is perhaps more probable that the father had become a convert to Muhammadanism, and changed his name accordingly, after his son had grown up». (West, 122-123) « Mihra ār b Muhammad est évidemment musulman. Son objection apparaît dans toute sa or ée a umière de a on rover e d' būl-Hudail avec les mazdéens » (Menasce, 36). I mu h u e ha Mihra ār –described as a truth-lover (1.38) and well-intentioned (2.2) – was a Muslim! 2 Cf Y o o hon az farrox būm ī āhān 3 hamg hr (hamg har : एकरत्नः) ≈ Gr ὁμοούσιος; Syr. ܒܪ; ܒܐܘܣܝܐ ܫܘܝܐ .جوهر .er g hr ≈ οὐσία, Sk द्रव्य, Arab ܐܘܣܝܐ 4 judg hr (ja g har : त्तवत्तभन्नरत्न). Pers. jud-g hr ≈ S r ܒܐܘܣܝܐ ܡܫܚܠܦܐ . Cf. TM 9 II n-z abāg an hamg hr būdan ' he being of the same substance of this (m n g) a o i h he bod ', g ān az an judg hr 'Sou and body are of 44 § 4-18. The answer is this: The ngra Main u' harm o he Light is precisely because 5 of their difference of substances. It is by reason of his desire of hostility which is a constant aspect of his substance that he is hostile to all that is of a different substance. Harmedness and harm, of whatever kind may they be do not take place except from difference of substance and those of different substances. For between those of the same substance there is consensus and concord, and not mutual harm and harmedness. Those of different substances, because of their substantial contrariness 6 , every time they meet one another, become hostile 7 and harmful to each other. While those of the same substance, because of their concord, and their community of substance, when they meet one another, become lively and differen ub an e', VZ 30 23 g ān ... hamg hr ī ā aš ' he ou i of he ame ub an e a he fire' See a o 1 15: az bun š judg hr 'from a ub an ia differen rin i e' 5 . vahān (vahąn: कारण)ं er vahān ≈ Gr αἰτία; Lat. causa; Syr. ܥܠܬܐ; Arab. العل ة\السبب . 6 ham ār-g hrīh (hamə ārg harī: प्रत्ततदं्वत्तद्वरत्नत्वात)् er ham ār ( v hama ar- ' u re or, remover') ≈ Gr ἐναντίος, Syr. ܣܩܘܒܐܠ. Pers. ham ārīh ≈ Gr ἐναντιότης, Syr. ܣܩܘܒܠܝܘܬܐ he ord ham ār, edīrag, and hambidīg are of en in er hangeab e 7 zadār (zadār: हंता), zadārīh (zadārī: त्तनहंततृा). Pers. zadār ran a e v aka- ‛evi '; and gennāg ranslates Av. aŋra- 'harmfu ' (g zadār) Cf Bd 48 gennāgīh ī a zadārīh, abz nīgīh (ham ār) 'harmfu ne , ha i zadārīh, [i o o ed] o ex e en e', 36 101 a az fraškird ... n baved angramen n zadārīh ' f er he enova ion ... here i no ṇgra Mainyu because here i no zadārīh' 45 efficient 8 and assist each other 9 . The disturbance and discord and disunion of those of different substances 10 are just as heat and cold which, on account of their substantial opposition, are mutually hostile, harmful, striving and disturbing, through their perpetual substance. 11 Because every disturbance comes from the natural properties of coldness and dryness, heat and moisture, there are hostility, harmfulness and opposition of one another. 12 For the disturbance of bodies comes from the perpetual combat of heat and cold, dryness and moisture. 13 8 . kārīgīhend (kārī hǝṇd: कायीयतं्तत) er kārīg 'a ive; effi ient; effectual; o dier' (i render v yāhī, f Y 46 14); kārīgīh 'a ivi ', o agārīh Cf Dk iii, M111. 9 er hama ār 'auxi iar ; co-o era ing', f Bd 183 hamkār ud hama ār 10 judīh ud anhamīh ī judg hrān (jadī i hamg harą anahamī i ja g harą: त्तवत्तभन्नत्व ंयत ् एकरत्नाना ंअनकै्यात ् त्तवत्तभन्नरत्नाना)ं. West and Menasce follow Ner o ang' reading er judīh, o hamīh er jud° ≈ Gr διάφορος, S r .Arab ,ܡܫܚܠܦܘܬܐ .er hamīh ≈ Gr διαφορά, Lat. differentia, Syr ;ܡܫܚܠܦܐ er hamīh ≈ S r ;ܫܘܝܘܬ .Gr. ἀλλοίωσις er ham° ≈ Gr ὁμο-, Syr ,فصل ܫܘܝܘܬܐ ܐܠ Pers. an-hamīh ≈ S r ;ܫܘܝܘܬܐ For judīh ī hamg hr, f k iii, M121. 11 Cf Jāmā īg 2 hamg hr ed xv š g hr ham ār n , b abzā nīdār ud nir g-iz-dādār bavend d n n āb ka āb ra ed, ud vād ka vād ra ed, ud ā aš ka ā aš ra ed, hamg hrīh rā k didīgar rā abzā išn kuned d rā judg hr hend, r šnīh ka ārīkīh, hub īh ka gennagīh, garmīh ka ardīh, ud huškīh ka arrīh ra ed, nirf išn ud kāhišn kuned 12 . ristagān (ra agą: सवंात्तसना)ं. Pers. ri ag 'humour; e emen ; e emen ar ro er ' he four "e emen ar ro er ie " are: ho and e ( huri ro er ie ), o d and dr ( a vi ro er ie ) he e are he "e emen " of he em eramen (ām zišn ≈ Gr κρᾶσις, La Complexionem, Arab. مزاج). Cf. Dk iii, M121 ahār ri agān ām zišn ī zīndagān (≈ Gr. θερμόν, ψυχρόν, ὑγρόν, ξηρόν). See 9.14. See also Job of Edessa, Book of Treasures, I, 1: ܐܣܛܘܟܣܐ ... ܦܫܝܛܐ ܡܢ ܚܡܝܡܘܬܐ ܩܪܝܪܘܬܐ ܝܒܝܫܘܬܐ ܪܛܝܒܘܬܐ. 13 . Here is the scheme : 46 Bodies become disturbed and disabled, owing to their combat, one with the other. Of water and fire, as regards their substance, no harm whatever does appear. But the cold that is closely related to 14 the moisture, is mingled with the moisture of water, and is an opponent of the heat in fire; and the dryness that is related to the heat, is mingled with the heat of fire is opponently harmful to the moisture in water. 3 § 1-3 for ha hi h he a ked: "Wh did hura Mazdā the creator not prevent Aṇgra Mainyu from doing and wanting evil, when He is able to do 15 so? For if we say He is not able, ha ou d mean ha He i no erfe , and even He i feeb e" 4-15 The answer is this: The evil actions of Angra Mainyu come from the evil substance and evil will which are always his, a he Lie he omni o en e of hura Mazdā he rea or i garmīh ham ār sardīh brādrod n -hambidīg brādrod huškīh ham ār xvēdīh 14 . brādrodīg (brādar dī: ब्रादरोदस्य) er brād(a)rod mean ' ike a bro her', bu in hi a age i i u ed o deno e a 'fa e' bro her er brādrodīh 're a ion, onnexio'; brādrodīg ' onne ed, re a ed' ≈ S r ܐܚܝܢܐ 're a ion, onne ion; re a ed, imi ar' from 'bro her' ܐܚܐ 15 uvān-kirdār ( vą kardār: शक्तः किा ा) ≈ Far . 47 limited to all that which is possible. 16 The question of knowing whether or not one is able or unable to do 17 that which is not possible does not make sense. Whoever says so, is not within the limits 18 of rational discourse 19 For he ho a fir "i i im o ib e", and nex "God i ab e o do i ", hen b ha removes its impossibility, because now it is not impossible but possible. As His ability is limited 20 , so is His will 21 . For He is 16 šā ed būdan er šā ed(-būd) ' o ib e' ≈ Gr δυνατόν, S r ܡܫܟܚܢܐ, Arab. ممکن er n šā ed (būdan) ≈ Gr οὐ δυνατόν, S r ܡܫܟܚܢܐ ܐܠ , Arab. ܡܫܟܚܢܘܬܐ ܐܠ er būdan-n -šā i an ≈ Gr τὸ ἀδύνατον, S r الممکن . Cf. Dk iii, M 199 n-z dāgīh ka uvān harv andar šā ed arvann, k iv, M 418 šā ed-būd kanāragumand a āb n ? ud uvān-dānāgīh andand šā ed-būd a āb frā ? ud k did arvannāg a āb n ? ud agar šā ed-būd n kanāragumand, hān ī n -šā ed-būd xvānend , ud vimand ud uvān, hān ī šā ed-būd ? 62 14 šā ed-būd kirdan 17 uvān a uvān ( vą a vą: शक्तोऽशक्तो). Pers uvān ' o er; robab e' (i render v za ava ) ≈ Gr ἐνδεχόμενον, S r ܡܬܡܨܝܢܐ (ܡܫܟܚ Ps 129.3), Arab. قدرةّ،ّحمتمل (δύναμις) er auvān, n uvān 'no robab e, im robab e' ≈ Gr οὑκ ἐνδεχόμενον, S r ܡܬܡܨܝܢܐ ܐܠ , Arab. الحمتمل er uvān-abzārīh ≈ Syr. ܡܬܡܨܝܢܘܬ ܚܝܠ Cf k iv vimand ī uvān, hān ī šā ed-būd ? 18 . vimand (vīmaṇd: सीमायाः) er vimand 'border; defini ion' ( ar h imand i ambag 'border rebe '), āmān ( ar h ahmān) ≈ Gr ὅρος, ὁρισμός, Syr. ܬܚܘܡܐ, Arab. ّحد; Pers. vimandīg 'bounded, defini e' ≈ Gr ὁριστικός 19 . soxan-šnā īh ( axunšnā ī: वचसो ज्ञानी) er oxanšnā īh ≈ Gr ἡ διαλεκτική [ er g bāgīh ≈ Gr ἡ λογική, S r ܡܠܝܠܘܬܐ] er oxanšnā ran a e v uxδa-šnanadj ' ho kno (ho o in er re ) he a ements (of he a )' er oxanšnā ' ho kno ho o eak', Fars. ' e ver ed in i era ure', f VZ 31 1 ed v šgīrišnīh ī g īg z r oxanšnā baved ud frāzraf ār 20 uvān āmānumand ( vą āmąnmaṇd: शक्तः सीमावान)्. er uvānāmān 'in ro or ion o one' a a i ' ( f šā edāmān), f k iv, M431 er 48 wise 22 ; and the will of the wise is [confined] to that which is possible, and his will does not encroach on what is impossible; because he only wills all that which is possible and contingent 23 . 16-28. If e a ha " hura Mazdā he rea or i ab e o prevent Angra Mainyu from the evil which is his constant ub an e", hen e migh a e a ha i i o ib e o change the demonic substance into the divine, and the divine to the demonic; and that it is possible to make darkness light and light darkness. Those who speak of the changing of a substance from its essence [into another] are not physicists 24 i.e. those who uvānāmānīhā ' o he be of one's abi i ' ≈ rab معّإمکانّالقدرة. Cf. MX 31.12 ; REA, 5.14, NS 6. Sad-dar B 22 21 kām (kām: कामः) er kām 'de ire; i ' (rendering v va ah-) [cf. a o FO 19 akana: kāmag] ≈ Gr προαίρεσις, S r ܨܒܝܢܐ, Arab. إرادة. Cf. MX 2 28 kām ud kunišn ī mard mān ... kāmag ī azdān 22 frazānag (faržąnaa: त्तनरर्व्ाणज्ञस्य) er frazānag ' i e, aga iou , earned' ( ar h ), er dānāg 'id ' ≈ Gr φιλόσοφος, Sk ज्ञ, cf. Dk iv, M 429 rān ham e mān ā ed, frā būd ab būd nik hed ed hr m fī ā fā, ud ed hindūgān dānāg, ud ed abārīg g āg šnā ag hān ab rdar ā īd k g bišn-nizūmānīh azišān dāgīhi , frazānagān ī rānšahr e annīd ād er frazānagīh (rendering v ma i) ≈ Gr πρόνησις, rab احلکمة. 23 . azed būdan ( ažǝ būdan: सयंजु्यत ेभत्तवत ु)ं er azed būdan 'i i ro er/ onvenien ' ≈ S r ܠ ܙܕܩ , n azed būdan 'i i no ro er' ≈ S r ܐܠ ܠ ܙܕܩ . Cf. Dk iii, M95 hān ī vurravišn andar hān ī šā ed-būd hān ī azed būdan ... hān ī n vurravišn andar hān ī šā ed-būd hān ī n azed 24 . g hr-n -šnā ān (g har nə šnā ą: रत्नस्य अज्ञातारो). Pers. g hršnā ' h i i ; ex er in je e er ', g hrag-dānāg ( 90 3) ≈ Gr. φυσικός. 49 cannot discern substance 25 in action 26 and accidents 27 , and count wolf (and) monster as beneficent. Since the calamity and evil which arise from man and cattle are not substantially their own, but are owing to the corruption 28 , deception, delusion of the Lie, and owing to the evil of other demons such as Revenge (or, Crime) 29 , Wrath 30 and Lust 31 which are mingled with man. Just as taking a bitter medicine, which is mingled with poison, is not for the maintaining of well-being, but for the removal of the pain and sickness which are owing to an extraneous substance 32 . [Another] example: a true statement and a false statement. Sometimes, a righteous man is saved from much calamity by a false statement and is condemned by a true statement. That 25 . g hr (g har : रत्नस्य) er g hr 'je e , o k, ub an e' (o jadišn) ≈ Gr οὐσία, Syr. ܐܝܬܘܬܐ ܐܘܣܝܐ܇ , Arab. العني،ّاجلوهر. Cf. k iv, M 412 g hr ud jahišn, k vi, M 495 g hr ... frahang 26 . andar kunišn (aṇdar kunišni : अतंः कर्म्ात्तण) ≈ Gr ἐνεργείᾳ, Syr. .بالفعل .Arab ,ܒܡܥܒܕܢܘܬܐ 27 . jadišn or jahišn (gadašni: चलन) er jadišn ' han e ; a iden ' ≈ Gr συμβεβηκός, Syr. ܓܕܫܐ, Arab. العرض ŠGV 12 79 vihirišn ī jadišn, f k iii, M 161 vihirišn ī jadagān er jahišn ī n k (ŠnŠ 19 10) ≈ jadag ī n k ( V 0) 28 . See 9.15. 29 . k n (xīn/ var kīn: द्विेश्च). er k n 'revenge' ( v ka nā- 'a onemen (for a crime); revenge for someone') ≈ Gr ποινή er k n a o ran ates v a nah- ' rime, in' In hi a e, e hou d read x n 30 . x šm (xašm: क्रोधश्च). Pers. (x) šm ' ra h' ( v a šma- ' ra h, fur , rue ') ≈ Gr οἶμα Cf H M 8 x šm ud k n 31 . varan (varun: कामश्च). Pers. varan 'de ire, u ' v varǝna-/ varana- ' referen e, hoi e' i ran a ed b er kāmag ' i , de ire' Cf k vi, M477 varan ud x šm 32 . b -g hr (bə g har: त्तवत्तभत्नरत्नात)् er b -g hr; an xvad-g hr, f Dk iii, M21 va arīh gennāg-m n gīg ped ra išn ī az b -g hr 50 benefit does not come, mostly, from the lying, but from the removal of the hostility and evil which are mingled with the evil ones, and that calamity is not from the veracity, but from the evil which is mingled with the evil ones. 29-37. Considering that the opponents have been constituted in order to repel each one its own contrary, each one is [only] capable to keep away that which is its own opponent, such as light darkness, fragrance stench, good-deed evil-doing, erudition ignorance. The light is not capable to keep away stench, nor the fragrance darkness, but they have been constituted in order to keep away each of them its own opponent. As for that which they say: "In he dark nigh a righ eou man i aved from he ion, wolves, dogs and robbers, while in the light day he is captured b hem" It is not proper to consider that as a benefit owing to darkness, nor yet as a calamity owing to light. Because light is created to repel darkness, not to keep away the lion, wolf and monsters and many others alike. 38-39. On account of tediousness, I contented myself to explain succinctly. You, the successful, may your appreciation of benefit be such that you may obtain much from Religion. 51 4 1-6 nd a for ha hi h he a ked: "We a a ob erve that everything is generated from the celestial sphere 33 and stars 34 , then He who created this sphere is the same that, the Be iever aim ha 'He rea ed Good and Evi ' If ngra Mainyu created, how was he able to create these wonder things? For there are stars by which, and with accordance with them, benefi i be o ed If hura Mazdā and ngra Main u rea ed in consultation with each other, then so it is obvious that, Ahura Mazdā i an a om i e and ar ner, i h ngra Main u, in he in and evi hi h ari e from he e e ia here" 7-15. The answer is this: The celestial sphere is the place of gods (= luminaries) 35 who bestow benefits, and every bestowal 33 . spihr (spihir: चक्रात)् er ihr '( e e ia ) here; fa e'( < * iθra-, f Σπιθρα-δάτης a er ona name, O er * iça-; Skt. त्तित्र-), gird-a mān ≈ Gr σφαῖρα > Parth.Pers. (Man.) spyr. 34 . āragān ( āragą: तारकाभ्यश्च). Pers. e ārag ' ar' = ar/ ār ( v arm , ār nom /3), Ideogram: k kb (Akkad. kakkabu, Aramaic א , ּכֹוַכְבתָּ א : :f Frahang ī ah avīg, 1 ,(ּכֹוְכבָּ Cf VZ 30 1 g d a mānīg ihr ī gardišnīg, k iii, M278 ruvān ihr θβāš ī rah-iz ī ed g hānīg vāz spihr-s xvānīhed Cf a o . 35 ba ān or bān (baγą: दातणॄा)ं. er ba 'god; Maje ; uminar ' (< *baga-. Av. baga-/ baγa-, Skt. bhága- ' ord, a ron' v baγa i ome ime 52 of benefits by them is done always justly. The seven planets 36 are star-form witches 37 who roam about beneath them (luminaries), rob 38 and distribute amiss, whose scriptural name is Robber 39 hura Mazdā he rea or repared, skilfully and sagaciously, these creatures, with the idea of conveying them to the eschatological Renovation 40 . When the Harmful Spirit winded in the sky, that demon, ignorantly and hypocritically, together with the various sinful demons, who are those of a gloomy seed, encircled the Light and mingled with it, expecting ha : "I ei her i annihi a e he e rea ure of hura Mazdā, or may take possession of hem" he uminarie 41 , the supreme among the good, were aware, thanks to their omniscience, of the absurd action and hypocrisy of that Demon, and of this too that, ran a ed b bax ār 'di en er, di ribu or') Cf KKZ ba ān gāh, k iii, M 205 ba ān bax ārīh, M278 rah-ravišn r šn ba ān See 9.17. 36 haf ān ' he even, ane '(haf ą: सप्त) ≈ Gr πλάνητες, Syr. ܛܥܵܝܐ ܫܒܥܐ , Cf Bd haf ān ud dvāzdahān (dvāzdahān ' he e ve, he .ܫܒܥܐ ܟܘܟܒܐ zodia '), K 3 4 ham v ned ed i ī haf ān ud dvāzdahān? 37 arkirbān erīgān ' ar-form i he ' ( ar-karfą far ą: ताराकलेवराः दुष्टग्रहाः) er erīg < Av. airikāf 'demone ; i h, or ere ' Cf Jāmā īg iv u-š haf erīg k ed arkirbīh ravend ... 38 a urdārān (a urdārą: अपहिा ारो) er a urdār 'robber; ane ', f k iii, 205 a urdārān k hend abāx arān 39 ga gān (gadūgą: ) er ga (ag)/ ga g 'robber, bandi ; ane ' ( < v gaδa-), f VZ 32 4 rāhdārān ud ga agān; o ba , f k iii, M 278 az r-rah-ravišn-ba ān ešān kārīh ed āragīh, dvārāg ga g ī abāx ar-z xvānīhed er ga gīg, o ba īg, f k iii, M 279 40 frašegird (frašə kard: अक्षयकृतःे 'making unde a ing'). See 1.28. 41 r šnān (r šaną: रोत्तचष्मतंः) er r šn ' igh ; uminar ' (o Av. ǝmå) = v raoxšnaadj ' igh '; r šnān ' igh ; uminarie ' ( v rao å) Cf Cim ī ku īg 42 vahiš gāh ī r šnān, TM 1208. Man. r šnān xvāri 'Friend of Ligh ' ≈ S r ܚܒܝܒ ܢܗܝܪܐ, Arab. حبيبّاالنوار. 53 to what extent is this power of his, from which the absurd action and harmfulness come out, so that, henceforth, no power remains for his restoration from the complete perception 42 of bondage and pain, and winding inside the sky. 16-20. When this Demon encircled and winded round the Ligh , hen [ hura Mazdā], agaciously, for the purpose of not allowing the forces and organs [of the Demon], that is, the whole sinful demons, to fulfil their proper will, some of these demons are mingled with the realm 43 of the luminaries, such as the demonic poison pertaining to monsters which is clad with the four divine elements 44 . For if this demonic poison pertaining to monsters had not been winded in the four divine corporeal elements, that is water and fire and clay (/ earth) and wind 45 , then they would have come to the immaterial sky. If they had 42 mārdārīh (mā adārī: मार्ज् ानात)्. er mārdār ' en ien ; an organ of en e'. Cf. 1.9. mārdārīh ≈ Gr αῖσθησις, Syr. ܡܪܓܫܢܘܬܐ. 43 . ī ( ī: पतं्तक्तश्च) er ī ( v i-) 'rea m; en i ; individua e f' ≈ Gr ὑπόστασις, Syr. ܩܢܘܡܐ; er ed ī 'in person' ≈ S r ܒܩܢܘܡܐ. Pers. s ī ī r šnān, f k iii, M 18 r šn ī ār ī vaš an n šā ed 44 . ahār zahagān ( ihār zahagą: चततु्तभ ाः सभंतू्ततत्तभः). er zahag 'bir h, begetting; rogeni or; e emen ' ( v ząθa) ≈ Gr στοιχεῖον (Syr. ܐܣܛܘܟܣܐ from στοῖχος), f k iv, M 416 hmag zahag er ahār zahagān ≈ S r ܒܢܝ ܐܣܛܘܟܣܐ ܡܪܟܒܐ ,ܐܣܛܘܟܣܐ Cf. Dk iii, M170 cahār .األسطقساتّاربع ,االمهاتّاالربع ; zahagān ī g hān (S r ܘ ܕܥܠܡܐܐܣܛܘܟܣܘܗ , Arab. عناصرّالعامل). See 9.15. 45 . āb ud ātaš ud gil ud vād (āβ u ā aš u gi u vā : जलं ज्वलनश्च मतृ्तिकाच पवन्श्श्च). er āb ≈ Gr. ὔδωρ, Syr. ܡܝܐ. Pers. ā aš ≈ Gr. πῦρ, ܢܘܪܐ. Pers. gi ≈ Gr γῆ, S r ܐܪܥܐ. er vād ≈ Gr ἀήρ, S r ܐܐܪ. Cf. Dk iii, M121 u-š d ag ī fradum būdag ī ed dādār e māngārīh az bavišn u-š d nīg nām bavišnravišnīh, u-š nām iš ahār zahagān ī hend vād ud ā aš ud āb ud gi , bun g īgān ihr 54 attained to immateriality and incorporeality, then it would have not been possible for the creatures of Ahura Mazdā o ro e and escape from the demonic poison of theirs, and it would be so mingled [with the creature] in the pledge and detention that the establishing and bearing, increase and growth of mankind would not be possible. 21-27. Likewise also the planets 46 are clad with light, as the demonic poison of the monsters in the realm of the luminaries. On account of that, too, the existence of a certain advantage is manifest from the serpent species that are poison-melting, and from the other wild animals and monsters, so also some benefit is manifested from the planets, on account of their commingling below the radius 47 of the luminaries. By analogy, these planets 46 . abāxtarān (aβāx arą: दुष्टग्रहान)्, gay gān. Pers. abāxtar (< *upāxtar), Sogd xr / nxr ≈ Gr. πλάνητες (Gr πλάνης ≈ Arab. ي ّمتح ), Syr. ܟܘܟܒܐ Armen. apaxtar 'foretelling by the table of planets'. Cf. HKR 14 pez tis ,ܛܥܝܐ ī āragān ud abāx arān, VZ 2 18 ārān abāx arān, MX 38 5 a arišn ī haf abāx ar 47 . az r-brāhīh ī r šnān (ažə r brihī i r šaną: अधो रोत्तचिो रोत्तचष्मता)ं. West: ' he inferior endour ...', Mena e: ' ou 'inf uen e ...', egener: 'un er dem G anz der Li h er' Cf 4 46 az r brāh ī do r šnān (ažə r brih i du r šaną: अधो रोत्तचिो द्वयोः रोत्तचष्मतोः), 4.47 az r brāh ī mihr (ažə r brih i mihir: अधः तजेसा सयू ास्य), Degener: 'un er dem Fahrzeug (rah) der Sonne' D.N. MacKenzie imagined that the Pazand word brih (Sk ro i ) in he ŠGV "ma be no more han a mi reading or ' orre ion' of he h of he GB(undahišn)" "Zoroa rian ro og in he Bundahišn", BSO S, 1964, (511-29), 516. But az r-brāh(īh) corresponds to Arab. حتتّالشعاع 'under he ra ' See B r nī : 55 that bestow benefit, are like the brigands and highwaymen who cut off the way of the caravan of merchants, steal many important things, and bestow and give them, not to the dutiful and worthy, but to the sinner, undutiful, harlot, prostitute and unworthy. 48 28-38. The benevolence which astrologers 49 attribute and state (that they come) from the planets, is for this reason that, they have not discriminated the quality 50 of the gods (/ luminaries) who bestow benefit, and that of the five divine (/ Ahuric) fixed stars –which are the Highest Peg which is a See also: : For brāh, f K , 4 6 māh ... az r brāh ī mihr ed ' he Moon ... stands below the radius of the Sun' For rah, f TT III 260 gird-asmān v, ped axtarān ud estāragān, ud rah do ī xvar ud māh ' nd one e e ia here i h the signs of the zodiac and the stars, and two chariots, that of the sun and that of he moon', g ohrmezdba ... az rah ī māh yazd āx zed, ud rah ī xvarš d adīhed ' he God Ohrmazd ri e from he hario of he Moon God and come u o he hario of he Sun', Bd 53 az r xvarš d ... rah ī xvarš d 'benea h he un, [bound] o he hario of he un' 48 . Cf. MX 12.7-10, 24.9. 49 . arhangārān ( araṇgārą: तारागणकाः). Pers. star-hangār ' arob erver', f NM II 2 9 er arušmār ' ar-re koner' ( k iv, M420)/ ax armār ≈ S r ܟܘܟܒܐ ܡܢܐ . Pers. star-g bišn ( k iv, M 412) ≈ Gr ἀστρολόγος, Syr. ܡܡܠܠ ܒܟܘܟܒܐ Cf 68 hangārag ī ax armārān 50 nīh/ ī nīh ( ūnī: यथास्थत्व)ं ≈ Sk गणु-, Gr. ποιόν, ποιότης, Lat. qualitas, Syr. ܐܝܢܝܘܬܐ ,ܐܝܟܢܝܘܬܐ, Arab. الکيفي ة Cf k iv, M 414 nīh ī dahišn 56 measuring-mark (= Polaris) 51 , the star Ha iriṇga established b Mazdā (= Ur a Maior) 52 , Vanant 53 , Sa ava a 54 and iš r a 55 51 m x ī bā i īg ī handāzišnīg (mǝh i bā i ī i aṇdāžašnī: महत्यः उच्चसै्तराः दृश्यतराः), m x ī gāh We : ' he grea one ha i u reme and mea urab e', Mena e: ' a Grande au u hau du ie , e re ère', egener: 'der o ar ern, na h e hem geme en ird' er m x ' eg, nai ' [Opers. mayuxam., Skt. may kham. 'a kind of eg; a ra of igh ; f ame'] ≈ Av. mǝrǝzu-, Arab. (املسمار =) امليخ: « Le clou (امليخ), 'É oi e o aire e e ô e on comme un alif (ا) horizontaux [ou] verticaux, mais jamais obliques. On appelle celui-là e C ou ou e Vi du Gāh ar e qu'i oue 'é oi e o aire au pôle ». (ms. 2292 du fonds arabe de la BNF, au folio 94 verso, 1.1-2) G. Ferrand, Introduction à l'astronomie nautique arabe, Paris, 1928, 163. e iazzi Oh220 = Hevel43 Cephei = 2Ursae minoris = N°249 ('e ou ') امليخ» de mbronn ... L'é oi e que de Sau ure avai inexa emen iden ifié au 122 de Piazzi, est appelée Clou dans les Instruments nautiques des arabes ». G. Ferrand, "Irani a", Oriental Studies in honour of C.E. Pavry, Oxford U.P., 1933, (123-26), 125. Pers. bā i 'highe ; heigh ; exa a ion' [ v barǝzišta- (adj.) 'highe , mo e eva ed'; barǝzǝman- 'e eva ion, e eva ed hing'] ≈ Gr ὕψωμα, Arab. Cf. KAP 3.5 stārag ī ohrmazd abāz < > bālist āmad ' he ar Ju i er ha .شرف again ome o (i ) exa a ion' bālistīg 'highe ; in exa a ion', f Bd 193 ohrmazd bālistīg, ahrmen zufāyīg. er handāz- ' o re kon; mea ure; a ; ha en' handāz 'in iden ; oma ri on' f 11 40 ed handāz 'b han e', k vi, M 521 az handāz ī 'b coma ri on i h' handāzag 'ana ogou ; om ari on; mea uring', ed handāzag 'b oma ri on', Cf Xvārazmī . handāzišn 'ha ening; eva ua ion; hro ing; mea uring', f k vi, M570 handāzišn n būd kū ... 'I o ha ened ha ', k iv, M 417 handāzišn ī v nišnīg andarvā īgān, k viii, M 735 nigerišn ud handāzišn. handāzišnīg 'in iden a ; measuring-mark', f VZ 1 3 handāzišnīg ul abar āmad ' hen, in iden a , he ame u ' Ner sang reads aṇdāžašnī, which he understands to mean 'ver vi ib e'. 52 . haft ring mazdadād . Av. hapt .iriṇga-, cf. Sr 1.13 aoe (ave Yt 12.28) ār i ha .iriṇga mazdaδā a xvarənaŋvhaṇ a ba šaz a ' o he ar hi h 57 – from the quality of the robbers (= the wandering celestial bodies) who distribute calamity, and that of the five planets which roam about beneath them, in the form of stars 56 , and are clad with light, that is Saturn 57 , Jupiter 58 , Mars 59 , Venus 60 and are ha iriṇga, established by (Ahura) Mazdā, he for una e (and) hea ing' Cf. also B r nī: 53 . vanand. Av. vanaṇt- . Cf. Yt. 21.1 vanaṇ ǝm ārǝm mazdaδā ǝm ' he star Vanand established by Mazdā', 18b n-z dāg kū n b a ānān ×ra išn vanand, azdān-z ra išn mān ī ā aš ī varhrān ' hi a o i revealed: Just as the arrival of the (royal) envoys is (thanks) to Vanaṇt, so also is the arrival of the Yazata (thanks) to the dwelling of the Victorious Fire ' For the couple of Vanaṇ and Ha iriṇga, see Yt. 8.12. 54 . adv s. Cf. Yt. 8.0 satava sahe frāpahe sūrahe mazdaδātahe xšnaoθra 'for he a i fa ion of Sa ava sa '[the star] who follows the [celestial] river, the strong [star] established by Mazdā' he Mani haean iden ified Satava sa with he Virgin of Ligh (kenīg-r šn, ܢܘܗܪܐ ܒܬܘܠܬ ). 55 . iš ar v iš r a- (m.), cf Y 8 2 iš rīm ārǝm ra vaṇ ǝm xvarǝnaŋvhaṇ ǝm ' he ar iš r a endo ed i h ea h and for une' Sogd. tyš /tiš/ ' he hir een h da of he mon h' Sk iṣ - (m ) ≈ the asterism . 56 . ped starkirbīh ( a arkarfī: तारकाकलेवरतया). Cf. Jāmā īg 4 haft perīg k ped starkirbīh ravend, az r stāragān stāragān kuxšend ' he even witches who move, in the form of stars, beneath the [divine] stars, and strive towards he [divine] ar ' 57 k vān (kaevąn: शनशै्चर). Pers. k vān 'Sa urn' < Akkad. kajjamānu ' on an , norma ; Sa urn' ≈ Heb. ּיּון Its .زحل .Arab ,ܟܐܘܢ. ܩܪܘܢܘܣ .Syr ,ּכִּ scriptural name was dūr edyārag (from a forgotten Avestan word, *dūra paityāra-), cf. Dk iii, M205 hān ī abāxtar ī arušmārān k vān xvānend, u-š d nīg nām dūr ed ārag. But, its popular name was Zurvān ' ime' (Armen. զրւան, a ording o nania Shiraka zi) ≈ Sk 1kā a 'a b a k o our; he ane Sa urn'; 2kā a ' ime' 58 . ohrmazd (avarmazd: बहृस्पत्तत). er ohrmazd 'Ju i er' ≈ S r .ܙܘܣ .مشرتي .Arab ,ܟܘܟܒܐ ܕܒܝܠ 58 Mercury 61 . For, opposed to the Highest Peg is Saturn 62 ; opposed o Ha iringa e ab i hed b Mazdā i Ju i er; o o ed o Vanant -the-smiter-of-monsters 63 is Mars; opposed to the star Sa ava a i Venu ; and o o ed o he ar iš r a i he planetary Mercury. The benefit which [the astrologers] claim comes from those robbers (planetary bodies) 64 , comes in fact from those five divine stars, as they obtain much strength, little damage and victory. 39-45 he rea or hura Mazdā in order no o abandon these five planets to their own will, bound each of them to the sun and moon 65 with two ropes 66 , hence their progression and 59 . vahrām (bahirām: मगंल) er vahrām 'Mar ' ≈ S r ܢܪܝܓ. ܐܪܝܣ, Arab. .مر يخ 60 anāhīd (anāhī : शकु्र). er anāhid 'Venu ' ≈ S r ܥܣܬܪܘܬ ܐܠܗܬܐ ܘܐܦ ܢܘܗܓܐܐܦܪܘܕܝܛܝ ܘܒ ܠܬܝ ܘܕܘܟܬܝ ܘܟܘܟܒ , Arab. زهرة. 61 īr ( īr: बधु) er īr 'Mer ur ' ≈ S r ܢܒܘ. ܗܪܡܝܣ, Arab. عطارد. 62 n ārag ī bā i īg m x edīrag k vān ( uṇ āraa i bā i ī mǝh i aβāx arī adīr haf iriṇg adīraa kaevąn : यथा तारकाः उच्चसै्तराः महत्यः अवाख्तत्तरणा ंप्रतीपः हफ्तोइत्तरंगः प्रतीपः शनशै्चरस्य). i aβāx arī adīr haf iriṇg i addi iona ( o i ' error) and hou d be removed But West translates it: 'of the north-o o ing Ha ôiring', Mena e: ' e dragon ané aire (G ihr)', Degener: 'der nörd i he f o k' 63 . vanand ī xrafstar-zadār (vanaṇd i xaraβa ar zadār: वनतंश्च क्षदु्रजतंहंुता). Cf. Yt. 21. 64 . Cf. MX 38 5 a arišn ī hān haf abāx ar 65 . mihr ud māh (mihir u māh: सयू ेचदं्रचे) ≈ xvar ud māh Cf MX 12 7 See a o NM II 2 9 išn ... ī mihr ud māh 66 ed do zīg ( a du jīk: द्वाभा ंरर्ज्भु्या,ं Sk rajju 'ro e, ord, ring, ine') Pers. zīg ' o -line ; rope, thread; he e of a ronomi a ab e ' ≈ S r ܙܝܓ رباط , زيق , زيج .Arab ,)ܠܫܪܘܝܐ( Cf k iii, M 403 zīg ī ax arān, NM II 2 9-11 zīg 59 retrogression 67 . The length 68 of the rope of some is longer 69 , such as Saturn and Jupiter, and that of some others is shorter 70 , such as Mercury and Venus. 71 Whenever they go to the end of the rope then they are pulled back, they are not permitted to go according to their own will, so that they may not damage the creatures. 72 ī šahri ārān er bann (ī m n gīg), Sk vā a-raśmi 'bond of ind' Zād rahm a e ha he benefi of Ju i er i due o i bondage o he uminarie , f VZ 2 21 ohrmazd ārag zīndagīh ar dām n xv šg hrīhā b andar bann ī r šnān būdan rā . In the Bundahišn it is said that the five planets are tied only to the chariot of the sun (53); and it is also said that all of the stars are tied to the sun and the moon (28). Cf. also he er ian ivā ā , II, 62-6, and B r nī: .21متهيدّاملستقرّ...،ّ...«ّرجوعهاّّرأیّالقدماّفیّرباطاتّالکواکبّبالشمسّو» 67 . frāzravišnīh (frāžraβǝšnī: परुः प्रवतृ्तिः). er frāz-ravišnīh 'for ard mo ion, rogre ion' ≈ Skt. ṛju-gati- , Arab. االستقامه. abāzravišnīh (aβāžraβǝšnī: पश्चात ् व्यावतृ्तिः). Pers. abāz-ravišnīh 'ba k ard motion, re rogre ion' ≈ Sk vi oma-gati-, Arab. الرجوع. [abāz-estādag ' a ionar ', Arab. مقيم] Cf. Bd. 54. 68 . drahnā (drānāe: दरै्घ ात्वने). 69 . drāzdar (drāžtar: दीर्घ ातरं). 70 . kehdar (kǝhtar: ह्रस्वतरं). 71 . Cf. Bd 53 ... ham rah ī xvarš d ped dagrandīh ud kastagīh bast e e(n)d '[ he five ane ] are ied o he ame hario of he un in heir e onga ion and diminu ion' 72 . See B. Lincoln, « Anomaly, Science and Religion : Treatment of the Planets in Medieval Zoroastrianism », History of Religions, 48/4, 2009, (27082), 280. 60 46-49. Those two demons who are greater in strength, that is the planetary sun and moon 73 , move in opposition below the radius 74 of the two luminaries (Sun and Moon) 75 . Another star<form> robber ha i a ed Mūš erīg 76 , is likewise bound below the radius of the sun. When she gets far from bond, and enters into a zodiacal constellation 77 , she commits damage and calamity to the quarter which is the proper function of that constellation 78 , until it becomes again subject and pledged of the sun. 50-59. The reason given [by the sages] is this: 73 . mihr ud māh ī abāxtarīg (Bharu ha: I hi an a u ion o राहु and केि ु ?). Cf. Bd 52 mihr ud māh temīg [temīg ≈ Sk hādi a- 'ob ured ( he moon)'], 68 donān g zihrān ī tār. 74 . az r brāh. Cf. 4.23. 75 . do r šnān (du r šaną: द्वयोः रोत्तचष्मतोः). er donān r šnān ' uo Lumina', rab ين Cf. TM1208: donān raheyān r šnān ' he o igh .ن hario ' 76 . mūšerīg (ǝž vahī : उिमत्वात)् Bharu ha' emenda ion er mūšerīg, v mūš ... airika āi (Y 16 8) Cf Bd 53 az av šān abāx arān mihr ī emīg ud mūšerīg ed ham e mānagīh az r xvarš d, andar gum zišn rah ī xvarš d, māh ī emīg rah ī māh ba ed 'Of ho e ane he dark un and Mūšerīg are ied b he ame mea ure, during he Mix ure, benea h he Sun to the hario of he Sun and he dark moon o he hario of he Moon', mūšerīg dumbumand arrvar ja 'Mušerīg a ai ed (and) inged', 188 mūšerīg ī dumbumand 77 . axtar (axtar: नक्षत्र) er ax ar '(fixed) ar; on e a ion; ign of he zodia '; o abāx ar ' ane ', f Bd 54 u-šān abāx arān-nāmīh d kū n ax ar hend ' heir being named abāx ar i for hi ha he are no ax ar' dvāzdah ax ar ' e ve ign of he zodia ' (MX 12 5) ≈ dvāzdahān, S r er ax arīg ' iderea ' (ŠnŠ 14 5) ܡܠܘܫܐ 78 ed ku ī hān k hān ax ar xv škārīh Cf K 3 5 ed ku ī haft iring, Bd 97 az hān ku ag ī ar ī haf iring 61 The battle of the superior beings 79 occurs in the star station 80 . Beneath them, there is he ba e of iš r a again he demon Speṇjaγri 81 , of he fire Vāziš a (the cloud-fire) 82 against the demon aoša 83 , and of other good Spirits 84 against gloomy 79 . abarīgān (aβarīgą: उपत्तरष्टाना,ं Sk u ariṣṭha- ' a ing above' er abarīgān ≈ S r ܐܬܥܠܝ ' e e ia hing ' 80 . ar ā ag ( ar āeaa: तारापद)े. Cf Sr 10 (Z) ardvī ūr avina īh d kūš bunxān ed ar ā ag ī r šn ' he undefi edne of nāhitā is this that her source i in he igh ar a ion', 65 1 n-z az abe āg dāg kū: az zamīg dā ar ā ag <hān ī> hame agān, ud az ar ā ag dā xvarš d ā ag hān ī ah um oxān, ud az xvarš d ā ag dā a mān hān ī a arr šnīh, ud gar dmān andar hān ī a arr šnīh ' hi a o i revea ed in he ve a ha : from the earth to the star station is Limbo; from the star station to the sun station is the Best Existence; from the sun station to the sky is the Endless Light, and Gar dǝmāna i in he End e Ligh ' 81 . spenzagr or spenzaruš ( ǝṇzagar: स्पेंजग्र) v ǝṇjaγrim. (Bharucha: The demon who keeps off the rain from falling). Cf. Vd 19.40 ātrǝm vāziš ǝm ... da um janǝm ǝṇjaγrīm ' he fire Vāzišta the smiter of the Da va S ǝṇjaγri, Bd 50 andar-z abr ā ag enzaruš ā aš ī vāziš 'in he cloud station S ǝṇjaγri i (o o ed) o he fire Vāziš a ' 82 ā aš ī vāziš . Av. vāziš a-, ā rǝm vāziš ǝm, er ā aš ī vāziš he oudfire. Y 17.11 enumerates these five fires: ā rǝm bǝrǝzi avaŋhǝm, ā rǝm vohu fr ānǝm, ā rǝm urvāziš ǝm, ā rǝm vāziš ǝm, ā rǝm ə niš ǝm 83 a š/ ab š. Av. apaošam. demon of drought. Cf. DD 93 d v a a š nām, ī vizārīhed ābš ' here i a a va Apaoša by name, which is inter re ed a "dea h-of-thea er" ', Dk iii, M109 a š d v ud enzagr druz ' he a va Apaoša, and the druj S ǝṇjaγri', Bd 50 andar-z abr pāyag spenzaruš ātaš ī vāziš , a oš d v tištar <ud> hamkārān ī y ī tiš ar mad ' nd in he oud a ion S ǝṇjaγri came to oppose the fire Vāziš a and the a va Apaoša to Tištrya and the collaborators of Tiš r a', 64 andar hān vārānkirdārīh e enzaruš ud ab š kuxšīd hend, ā aš vāziš gaδ abar vaš ud āb āz nīd ' uring he making of rain, S ǝṇjaγri and Apaoša fought, and the fire Vāziš a urned u i ub and au ed he a er o run' 84 veh m n gān (vahǝ main uą: उिमाना ंअदृश्याना)ं. Cf. Y 48.8 vaŋhə uš mainyə uš 'of good iri ' 62 ones 85 , for the making of rain and allotment of profit to the creatures. Below them, that of man and cattle [against] monsters and felons 86 , and of other good creatures against bad ones. Because, accidents are mingled with man, that is: Greed 87 , Lust 88 , Revenge 89 , Wrath 90 and Sleepness 91 , Wisdom, Character, Virtue, Science, Recollection and Wit 92 , as the yoking together 85 . temīgān. Av. tǝmah- 'darkne ', o rao ah-; Sogd am 'he ' Cf T [Kosmogonische Texte, 3.3] tamīg d vān ... d vān ī amīgān. 86 . mar (mar, MH19, JJ, JE, R mār: नशृसंाना)ं. Pers. mar (opp. mard m), Av. mairya- '(bad) man; knave' 87 . āz (āž: लोभ). er āz (an hunsandīh, HOD 48), v āzim. ' on u i en e, greed', āziš da v dā (Vd 18 19) ' he demon-spawned Āzi', āz iš da v dā ahe (Y 16 8). Cf k ix, M 801 āz ī d vāndād, MX 2 14 āz d v, Dk iii, M 65 ped xrad pedīrag varan, ped hunsandīh ī pedīrag āz, ped r šīgīh pedīrag x šm, ped dādīgīh pedīrag arešk, ped xvābarīh pedīrag k n, M 142 xrad frār n ... varan abār n, Dk vi, M 477 āz ud arešk ud varan ud x šm ud nang, CHP 38 āz ped hun andīh b zaned, VZ 30.41 āz ud varan ud x šm ud k n. In Mani haean do rine Āz orresponds to Gr. ὕλη, and also to Syr. ܢܒܪܐܝܠ. ܢܡܪܐܝܠ (La Nebroë ) Cf S 9 āz ... kird anād n na āh 88 . varan (varun: काम) er varan (o xrad, k vi, M 473) ' raving, u ; u idi ', Av. varǝnam ' referen e, hoi e; be ief' translated by Pers. kāmag. Pers. varan is rendered by Arab. شهوة. er varan abār n (o xrad frār n), f k iii, M 142 89 . k n (xīn, PB3, MH19, R kīn: द्विे). er k n 'revenge, ran our, ma i e' (opp. xvābarīh), v ka nāf. 'revenge (for omeone)' er k n i rendered by Arab. انتقام. 90 . x šm (xašm: कोप). er x šm 'anger, ra h, fur ' (o vehīh, MX 16.22, vahman, ŠGV 8 128-129, r šīgīh, k iii, M 65, r š, CH 38), v a šmam. ' ra h; he demon Wra h', he o onen of raoša- 'obedien e' er x šm i rendered by Arab. غضب. 91 būš ā er būš ā / ' e harg ; ro ra ina ion; (bad) ee ', Av. būš ą āf. ' he demone of indo en e'. ed būšā 'in (a) dream', f V 111 i ī ed būšā v ned 92 . See 1.8, 8.113. 63 with good and the yoking together with evil are called, which are the causes of good deed and sin. 60-62. All the benefit of the creatures come, mostly, from the creator of the creatures, who is Himself the healer and physician 93 , the guardian and keeper and nourisher and protector and saviour of His own creatures. He has given to His creatures and taught them all the means of being delivered from calamity, and the instruments of abstaining from crime. 63-72. He is like a wise garden-owner and gardener that pernicious destructive beasts and birds are intent on damaging the garden by spoiling the fruit of the trees, and the wise gardener, for the sake of diminishing his trouble and keeping those pernicious beasts out of his garden, prepares instruments whereby to be able to capture those beasts, like traps, net and bird-grains, so that when the beast sees the bait, and wishes, greedily, to catch it, is captured therein, not knowing of the trap or net. It is obvious that, if the beast falls into the net, this event is not the triumph of the net, but that of the arranger of the net. The beast is captured in the net because the master, gardenowner and arranger of the net knows, sagaciously, that to what extent the beast is strong and for how long. The bodily strength and force of that beast are exhausted by striving [in the net], and 93 . bizešk ud dru bed (bažašk u dru va : वदै्यः आरोग्यपत्ततः). er bizešk/ bišehk ' h i ian, do or', v biši-, °biš-, Sk bhiṣaj-, Sogd. β , rmen Բժիշկ ≈ S r ܐܣܐ Cf FO 16 bišiš framā : bizešk ī frāzuzmūdār, k iii, M 38 šnā ag bizešk er dru bed ' hief h i ian; hera i ', f k iii, M 159 dru bed ... bizešk, 161 rān-drustbed. Syr. ran a e Gr ἀρχίατρος ' hief ܕܪܘܣܛܒܝܕ h i ian' (S n Or 562) ّکانّطبيبّکسریّ»...ّ .57کتابّاخبارّالعلماءّبأخبارّاحلکماء،ّالقفطی،ّالقاهرة،ّ...«ّجربائيلّدرستاباذّالنه 64 it becomes infirm in endeavouring, as much as it is able, to destroy the net and rend and demolish the trap. Since its strength is not sufficient, when its power of striving is gone out and it becomes powerless, then the wise gardener, taking successfully possession of his fruits, throws wisely the wounded and powerless beast out of the net, and consigns his net and trap, rearranged and undamaged, back to his storehouse. 73-80. Similar o hura Mazdā he rea or, he aviour of creations and (re-)arranger of creatures, who makes the principle of Evil disabled, is the gardener who protects his garden from the injurer. The pernicious beast which ruins the garden is similar to Angra Mainyu the accursed who oppresses the creatures and is adverse to the good creation. The trap and net which make disabled the pernicious beast to fulfil its wish are similar to the sky in which good creations dwell, and in which the Harmful Spirit and his abortions 94 are captured. The time of Angra Mainyu and his forces and instruments, for the combat, is similar to the duration of the beast, for the striving in the trap and net, so that its power is exhausted. The salvation of the creatures from adversity, and the establishment of the eternal beatitude, are similar to the rearrangement of the net and trap by that owner of the garden. 81-86. Moreover, the lack of strength and want of courage of the Demon, in his strife against the luminaries, is manifest from this too: When he thought hypocritically thus: 94 višūdagān or guhūdagān (vašūdagą: दुष्टसतृ्तष्ट). er višūdag 'abor ion, mi born; a n' (o zādag), cf. CHP, 50 dā an ī a n gennāg m n g ud višūdagān az n dām judāg n bend, ŠnŠ, 13 24 āyišn ī ohrmazd ud amehr endān, zanišn ī gennāg m n g ud višūdagān, ZVY 3.23 ahrmen ud d vān ud višūdagān, 7.35 višūdagān ud vatt hmagān. 65 "Ei her I i annihi a e hi k and ear h and he rea ure of hura Mazdā, or I i hange heir ub an e and ake o e ion of hem" Then, in spite of his fiendish strength 95 , desire of hostility, and perpetual combat, as far as possible and in spite of the strife of the devils, there exist the earth and sky and the creatures that are increasing from few to many, as is manifest, and all acknowledge it. For, if in this combat there had not been any triumph, it would have been impossible to come from few to many. 87-101. If it is manifest that the death occurs after the worldly birth, however that death may not be the complete cease of existence, but rather is the movement from place to place, or from act to act. For, it is obvious and manifest that, since the generation 96 of all these creations is from the four elements which [constitute] their material body, they are to be mixed again with the four elements. The Spirits which are all the instruments of the breathing soul and agents within the body, are mingled with the soul, and on account of being of one nature, they do not be disturbed. The soul will be reckoned for its own deeds. The treasurers unto whom are deposited its good and evil deeds arrive for a test. If the treasurer of the good deeds is 95 . druz-nir gh See 1.30. 96 bavišn (bvašni: समतु्पत्तिः). er bavišn 'be oming, oming in o exi en e, gene i , genera ion' ≈ Gr γένεσις, Syr. ܗܘܝܐ, Arab. كون. Ant. vināhišn ≈ Gr φθορά, Syr. ܚܘܒܐܠ, Arab. فساد Cf k iv, M 412 bavišn ud vināhišn See 9 15 66 greater in strength 97 , then it is, triumphantly, saved from the hands of the adversity, and it ascends to the great seat and allblissful luminaries 98 , and it is delighted eternally in beatitude. 99 And if the treasurer of the evil deeds 100 is greater in strength, then it is, triumphantly, dragged from the hands of the helper, and it is entrusted to the cleaning-and-washing place, that is, the purifying 101 hospital 102 . There, even those feeble good deeds practised in the material world, are not ineffectual to it. For this 97 ka ganzvar ī kirbag mehz er ganzvar ' rea urer, ἐπίτροπος' (Sk ग्जवर gañjavara, Syr. ܓܙܒܪܐ gzbr) Cf 23 5 nigāhbed ganzvar ī kirbag, VZ 30 49 nigāhbed ud ganzvar ... ī kirbag 98 mehgāhīh ud r šnān ī hāmxvašīh ahrāmed (महास्थानता ंरोत्तचषता ं सर्व्ासिुतामासादयत्तत) er r šnān ī hāmxvašīh ≈ Y 9 19 rao aŋhǝm vī xvāθrǝm ran a ed b r šn ī hamāgxvārīh, Sr I 27 rao aŋh vī xvāθr Cf NS 4 hān ī ah um oxān ī ah avān ī r šn ī hub ī bāmīg ī hamāgxvārīh, MX 2 145-146 a fradumm gām ed huma , ud didīgar ed hūx , ud idīgar ed hvarš abar ahrāmed; ud ahārum gām b a arr šnīh ī hamāgxvārīh abar ra ed 99 jā dān n kravišnīhā (jāβadąn n akraβǝšnihā: अनतंकालं शभुप्रवतृ्या). er n kravišnīh ran a e v uš a ā f ' a e of having one' i he fu fi ed, u e ', a benedi ion on aining he au i iou ord uš a, cf. Vr 18 2 vī ā ūm a uš a ā ǝm: hamāg-ā ū n kravišnīh 'ever a ing a e of enjo ing one e f' Cf a o ŠGV 4 80 jā dān n kravišnīh, 11 359 n kravišnīh ī jā dān 100 ganzvar ī bazag Cf 24 5 nigāhbed ī-š vināh 101 ardgar or ždāhrgar (dardgar: पीडाकर)े er ardgar ' o d-maker, urifier' (We : 'agoni zing', Mena e: 'qui inf ige une dou eur'), ždāhrgar ' urifier', f ŠGV, 4 101 ždārgarān, he er ian ivā ā , I, 934: 102 v māre ān (vīmār ąn: रोत्तगत्तण) er v māre ān 'ho i a ' ( rab We 'abode of di ea e', Mena e: ' ieu de a ma adie'), f k iii, M .مارستان 38 v māre ān ī ab āh g 67 reason, the washing and cleaning and punishment are proportionate to the sin, and not arbitrarily. For, [these good deeds practised in the world] protect it from the [arbitrary] infliction of its punishment. Finally, the beneficent creator, who is the forgiver of the creatures, does not leave any good creature in captivity in the hands of the enemy. He saves both, the righteous and even the sinful, through atonement for sin, from the hands of the purifiers, and leads them to the eternal beatitude. In brief: The creator is the healer and physician, the keeper and nourisher and guardian and saviour of the creature, and not the one who inflicts disease and pain, and punishes his own creatures. This has been more extensively written below [in the chapters] on the proof of Two Principles and against the atheists and monists 103 . 104-107 I re ared [ hi ha er] a ou (Mihra ār) commanded and requested. May you consider it with kind regards. Because, as I have written above, I belong not to the rank of the teachers, but to the rank of the students. 104 I have presented here, these religious teachings which I found, despite my little wisdom, from the books of "Ādar ād āvandān", and hi ea hing are ex an in he book nkird of he ex e en i e Ādarfarr ba on of Farroxzād, ho a he Leader-ofMazdayasnians 105 , and explained out of the knowledge of the re igion, [and hi book nkird] on ain a hou and ha er 103 . See 10.1. 104 . See 1.44. 105 . hud nān šobā ' he eader of ho e of he good re igion', i e of he head of all Mazdeans responsible to the Calif (similar to Aram. גלותא ריש 'exi ar h') Cf. Dk M 946: ... d ngird nib g ... az e nk andar d nān 68 108. As for the unlimitedness and limitedness that you asked, I will write, God willing 106 , below. d n a n hufravahrān, hud nān šobā ān ī az dūdag ī hufravard ādurbād ī mahr endān ... 106 . ped yazdān kām ≈ Syr. ܕܐܠܗܐ ܒܨܒܝܢܐ , Arab. انشاءّاهلل. 69 Second Chapter 5 1. Another chapter: Against the atheists 1 , and about the existence of the God 2 and His rival. § 2-9. The existence of the God and His rival is a judicious statement according to the science 3 and logic 4 acceptable by wisdom. In brief, you should know this that: the supreme, a priori and most inevitable science is Scientia divina (theology) 5 . He, of whom this science is not the leader of science, is helpless by other sciences. Knowing the god is possible through undefi ed in e igen e, " if " memor and ana i rea on Because, for knowing the god it is not sufficient to know that the 1 n yazdg bān (nə aza g eą: नात्तस्तकत्नते्तत) er n -yazd-g b 'one who asserts the non-existence of the one worth of or hi (Yaza a), a hei ' ≈ Gr. ἄθεος, Syr. ܕܐܠ ܐܠܗ. 2 . Pers. yazd, v aza a 'one or h of orship, venerable ; divine being' ≈ S r ܐܠܗܐ. 3 . dānišn (dānašni: पत्तरज्ञयेा) ≈ Gr. γνῶσις, Syr. ܝܕܥܬܐ, Arab. علم. 4 . g bāgīh (guβāī: ससाक्ष्य) er g bāgīh 'fa u of ee h; ogi ' ≈ Gr. λογικόν, Syr. ܡܠܝܠܘܬܐ, Arab. منطق. We an a o read dānišn ī g bāgīh ≈ Arab. املنطق علم . 5 . yazd šnāx an ' o kno he Yaza a' ≈ Gr θεολογία, Syr. ܐܠܗܐ ܡܡܠܐܠ .(ܬܐܘܠܘܓܝܐ ܕܐܝܬܝܗ ܡܡܠܠܘܬ ܐܠܗܘܬܐ) 70 god exists. Whoever is aware of the existence 6 of such a thing, and is unaware of its qualities 7 – such as that thing is good or bad, erudite or ignorant, antidote or poison, cold and frozen or hot and melting, dry and parching or moist and damp–, his only knowledge of its existence is vain. For, it is possible to praise or blame someone or some thing, not through its existence, but through its qualities. 10-11. You should know this too that: There are three modes of knowing anything: Knowledge by necessity 8 ; Knowledge by syllogism and analogy 9 ; [and Knowledge] by possibility 10 and convenience 11 . 6 a īh (ha ī: सिया) er a īh 'exi en e, being ; rea i ; ub an e' ≈ Gr. οὐσία, Syr. ܐܝܬܘܬܐ, Arab. وجود O dāgīh, f 13 74, k iv, M 420 7 . c nīh/ ī nīh ( ūnī: यथास्थत्वात)् er nīh 'qua i ; manner, mode; character' ≈ Gr ποιότης, Syr. ܐܝܢܝܘܬܐ, Lat. qualitas, Arab. ّکيفية Cf. Dk .صفة، iii, M 102 abar a īh ud nīh ī azdān ud d v(ān) 8 . acārdānišnīh (a ārdānašnī: अनमुानज्ञानतया). Pers. acār 'he e s; inevi ab e, ne e ar ', (im er ) 'i i ne e ar ' ≈ Gr ἀναγκαῖον, Syr. ܝܕܥܬܐ Pers. a ār-dānišnīh, f S r .واجب .Lat. necessaries, Arab ,ܐܢܢܩܝܬܐ axiom ' Cf. a o VZ 29 9 a ārīg-dānišnīh' ܐܢܢܩܝܬܐ 9 . hang šīdagdānišnīh (aṇg šīdaadānašnī : दृष्टातंज्ञानतया). er hang šīdag 'image, ikene ; (inference by) analogy; allegory ; ogi m' ≈ Gr συλλογισμός, Syr. ܣܘܠܘܓܝܣܡܘܣ, Arab. قرينة،ّقياس. ed hang šīdag ' hrough inference by analogy, per syllogismum' ( K 48) 10 . šāyed (būdan) (šā a : शक्तोत्तत) er šā ed ' o ib e; i i o ib e' ( uvān ' o er; o erfu ; robab e; i i robab e') ≈ Gr δυνατόν, S r 71 12. Necessary knowledge is such as 1 × 1 = 1, 2 × 2 = 4. 13-14. For, within the limits of necessity, it is not possible to say that: there was, or there will be a time or a place where twice two are said to be five or three. 15-17. Knowledge by syllogism is that by which is manifested from anything manifest something non-manifest, and convinced by analogy the vision of wisdom, out of anything obvious something obscure, that is through complete comparison, or resemblance, or partial comparison. 18. Complete comparison 12 is such as that of a man of Persis to a man of another province. 19. Resemblance 13 is such as that of cheese to the white of an egg. ,Cf k iii, M 134 šā ed būd ممکن .Arab ,('i i o ib e' ܡܫܟܚ) ܡܫܟܚܢܝܬܐ 62 14 amargīh vinārdan ed rāh ī āš īh šā ed-būd kirdan 11 azed (būdan) ( ažǝ būdan: यजु्यत)े. Pers. sazed ' ro er, convenient; it is convenient/ ro er' is rendered b Sk uj a ≈ Syr. ܠ ܙܕܩ . Sogd. scymycy ' ha i ro er' render S r ܙܕܩܐ ' ha hi h i righ / due' er az- ≈ Gr ἀξιόω, Syr. ܠ ܙܕܩ ; ed azed būdan ≈ Gr ἀξίως, Syr. ܐܝܟ ܕܙܕܩ. Cf. HOD 39 ed hān em d dāred ī azed būdan 12 . spurrīgmānāgīh ( urī mānāī: पणूोपमानने). Pers. urrīgmānāgīh is rendered by Skt. ūrṇôpamāna. The four special instruments (Pramāṇa) of valid knowledge are: upamāna, upameya, sādhāraṇa-dharma, and ādṛś apratipādaka. 72 20-26. Partial comparison 14 is such as that of cheese to plaster. For this comes from the definition 15 of partial similitude. Because cheese is similar to plaster only in whiteness, but it is similar to the white of an egg in whiteness and also as food. Sometimes a resembling is said more resembling, and a partially similar more partially similar. But that which is more-completesimilar is never spoken about, because complete does not become more complete. About this kind, details are enough; and on account of tediousness, [more details] are left aside. 27-30. To show a thing obscure from a thing obvious is such as: from a thing made and kept whose maker and keeper is not present, and from a thing written whose writer is not manifest, are necessarily manifested a maker of that which is made, a keeper of that which is kept, and a writer of that which is written, so that those which are manifest and obvious show those of non-manifest and obscure. 31-35. Information of that which is within the possible and contingent is something believable 16 For, one ho a ha "I 13 . humānāg (humānā: उपमान)ं. er humānāg 're emb ing, ike' ≈ Gr ὅμοιος, Syr. ܕܡܐ, Arab. شبيه; humānāgīh 're emb an e; om ari on', Skt. upamāna ' om ari on, iden if ing in rumen '≈ Gr. ὁμοίωμα, S r ܕܘܡܝܐ. See 9.6. 14 . humānāgbahr (humānābahar: उपमानत्तवभागश्च). er humānāgbahr corresponds to luptôpamā in Indian logic. 15 . vimand (vīmaṇd: सीमायाः). Pers. vimand ' imi ; defini on' (also āmān) ≈ Gr. ὅρος, Syr. ܬܚܘܡܐ, Arab. ّحد. Cf. Dk iv, M 418 vimand ī uvān 16 . vurravišn (gr išnī: सतं्तवत्तिः) er vurravišn 'be ief; fai h; doctrine' ≈ Gr. δόξα, Syr. ܗܝܡܢܘܬܐ, Arab. تصديق, cf Jāmā īg 16 va k š ud dād ud 73 a a man ho e a ion, or ion ho e a man", hi ma be false 17 within the limits of possibility and contingency. If a man who is renowned for truth and tested in verity announces that information, then it is within the limits of truth 18 and reality. But if a man announces it, who is notorious for falsehood and tested in non-verity, then it is within the limits of falsehood and unreality. 36-45. Another mode, outside these [three modes of knowing], is within the limits of necessarily-non-existent 19 and or impossible 20 For exam e, o a e: "i i o ib e o bear he or d hidden in o an egg", or "i i o ib e ha an e e han passes into an eye of a needle, so that none of them become grea er nor ma er", or " ub an e i ome hing i hou vaurravišn er vurravišnīg 'be ieving; dogma i ; be ievab e' ≈ rab مؤمن. Cf k iii, M 95 hān ī vurravišn andar hān ī šā ed būd hān ī azed būd 17 . dr v (dr g: अनतृ)ं. Pers. dr g/ dr v'fa e; ie, de ei ' ≈ Gr. ψευδές, Syr. باطل کاذب، .falsum, Arab ,ܕܓܐܠ (ant. ّصادق،ّحق). Cf Jāmā īg 16 abār nīh ud dr v, k vi, M 559 ana ud dr v 18 . rā īh (rā ī: सत्यस्य). Pers. rā 'righ ; raigh ' ≈ Gr. εὐθύς, Syr. ܐܬܪܝܨ , rectus, Arab. مستقيم،ّمستوي. HO 13 vurravišn ī rā ( f S r ܗܝܡܢܘܬܐ ,ܬܪܝܨܘܬܐ .Per rā īh 'u righ ne , re i ude; ru h' ≈ Syr .(ܬܪܝܨܬ ܫܘܒܚܐ Cf. MX 4 4 rādīh ... rā īh .ܩܘܫܬܐ 19 . acārīg n būd (a ārī nə bū : अनमुानस्य नाभतू)्. 20 . n šā ed (nə šā a : नात्तधकरोत्तत) er n šā ed (būd) '(i i ) not possible; im o ib e' ≈ Gr. ἀδύνατον, Syr. ܡܫܟܚܢܐ ܐܠ , Arab. الممکن er n šā ed baved ≈ Gr ἀδύνατόν ἐστιν; Syr. ܐܠ ܡܫܟܚܢܝܬܐ. Cf. Dk iv, M 418 hān ī n šā ed būd xvānend 74 origin 21 " and "[ he ime of] omba i no imi ed", and " here i some existing thing 22 which is not temporal 23 nor localised 24 ", or "i i o a i ed bu no imited (by time) 25 ", and "movemen 26 is the displacement 27 of the void 28 " [ he e a emen ] and o her alike, are false 29 and untrue and not worthy to think and say. 21 . bun (bun: मलंू). Pers. bun 'ba e, bo om, origin, fundamen ' (Av. buna) ≈ Gr. ἀρχή, Syr. ܪܝܫܐ, Arab. مبدأ،ّرأس. Cf k viii, M 786 bun ... ar, k ix, M 794 bun ... bar, k iii, M 185 bar az bun 'a riori' 22 . a ag i (ha aa θi : सिास्थ ंत्तकंत्तचत)्. Pers. astag i 'exi ing hing, entity; existens, ens' ≈ Gr. τὸ εἶναι, Syr. ܕܐܝܬܘܗܝ ܘܗ , Arab. موجود. Cf. Dk vi, M 522 a agīh 'exi en e' 23 . zamānumand (jamąnmaṇd: कालवत)्. Pers. zamānumand ' em ora , em orar ' ≈ Gr. χρονικός, Syr. ܙܒܢܢܝܐ ,ܙܒܢܝܐ, Arab. ّالزماين ّاألمدي. Cf. TM 9 I hamāg anāgīhgum g ud zamānumand ud kanāragumand ud viderišnīg 24 g āgumand (jāmaṇd: स्थानवत)् er g āgumand ' o a , o a i ed' ≈ Gr. τοπικός, Syr. ܐܬܪܢܝܐ, Arab. متحي ز. 25 kanāragumand (kanāraomaṇd: सीमावत)्. er kanāragumand ' imi ed, fini e' ≈ Gr. ὁριστός, Syr. ܡܬܬܚܡܢܐ, Arab. حمدود Cf k iv M 418 šā ed-būd kanāragumand a āb n ? Bd 10 zamān ī kanāragumand 26 . jumbišn (juṇbašni : अवलंबन)ं. Pers. jumbišn 'mo ion, movemen , motus, motio' ≈ Gr. τὸ κινεῖσθαι, Syr. ܡܬܬܙܝܥܢܘܬܐ, motus, Arab. حرکة, Gr. κίνησις, Syr. ܙܘܥܐ Cf k iv, M 420 annišn jumbišn ī i ān 27 vih zag (afa : तात्तलकया) er vih z(ag) 'di a emen ; de ar ure' ≈ Syr. ܡܦܩܢܐ Cf MX 49 27 vih zag ī xvarš d ud māh 28 . uhīg (θihī: आकाश)े. Pers. tuhīg 'em , vain' (rendering Syr. ܣܪܝܩܐ), tuhīgīh 'em ; void; a e' ≈ Gr. τὸ κενόν, Cf. Aristotle, Phys., IV.8. Arab. Cf og 60 uhīgīh ī a mān, k iv, M 422 abar uhīgīh a īh .خأل 29 . zīfān (za ą: कुत्तित)ं. Pers. zīfān from Syr. ܙܐܦܢܐ /zīfānā/ 'fa e (e of teaching); oun erfei , forged (a oin)' ( er 'being bad or i ed 75 46-56. Moreover, the existence of the God who is (spiritual) creator 30 , apart from perception and other evidences, and through the necessary and analogical sciences, is as much obvious before the vision of wisdom as: from the partition, constitution and composition of the things which are of many different kinds [is manifested] the constitution of the world and man from those things which are the parts and organs [of the world and man], such as body and [breathing] soul, and the elements from which [body] is composed and constituted; that is, fire, water, wind and earth 31 , each of them is so appointed nature 32 and made proper 33 for its own management that, the operation of fire by its own nature 34 and property 35 , is so that [the fire] is not capable of managing the operations of water and wind and earth. So also the operation of water, through its own (mone )'); o vābar (S r ܫܪܝܪܐ) Cf Y 65 9 n bavād agar ed adāde ānīh azed [kū-š vāzag zīfān] 30 . āfurāg (āfrāā : आदषे्टःु) er āfurāg ' rea ing (in the spiritual state); ho invoke b e ing on' ≈ āfrīdār ( k iv, M 420; ŠGV 15 25 dādārīh ud āfrīdārīh ud arvardārīh). See 9.27. 31 ā aš ud āb ud vād ud zamīg (ā aš āβ u vā zamī: ज्वलनो जलंच पवनश्च पथृ्वीच). 32 er ihr n- : °īd ' o a oin na ure, constitute ; form' (rendered by Sk rū ' o form'), cf. Syr. ܟܝܢ Pa. 33 . er vā uhragān-: °īd ' o make ro er, a o a e, a ro ria e' (rendered by Skt. pra-kāś ' o make vi ib e/ manife ') 34 . ihrīh ( iharī: रुपतया) er ihr ' eed; natura; form'≈ Gr. φύσις (also γένος), Syr. ܟܝܢܐ, Arab. طبيعة ,طبع. 35 . vāspuhragānīh (vā uhargąnī: प्रकाशतया) er vā uhragān ' ro er, peculiar, proprius' ≈ Gr ἴδιος, Syr. ܕܝܠܢܝܐ, Arab. اصّ خ er vā uhragānīh 'proprietas' ≈ Gr. ἰδιώτης, Syr. ܕܝܠܢܝܘܬܐ. Cf VZ 29 9 bazišn, vā uhragānīh ud v nag 76 nature and property, is so that it is not [capable of managing] the operation of wind and fire and earth. So also wind is not [capable of managing] the operations of fire and water and earth. So also earth is not capable to manage the operations of these [others]. But each of them is made, for its own operation proper and natural, by Him who, sagaciously and skilfully, appoints nature, composes and makes proper, according as He composed, arranged, appointed nature and made proper to that operation which is requisite and suitable. 57-62. So, as to man and the other creatures who are embodied of these elements, and composed of bone, flesh, sinew, veins and skin, their junction to each other is obvious. So also the property and natural disposition of the internal organs, such as the liver, spleen, lungs, kidneys, gall-bladder, and other organs for every one of which a function is manifest. They are made natural and proper for their functions, according to the [natural] edict. 63-64. So also is the function of the eye, ear, nose, tongue, mouth, hand, foot and other external organs, whose natural appointments are obvious and manifest, inasmuch as if one of these organs is disabled, the other does not deserve for the operation of that [organ], for which it is not appointed. 65-76. Let us examine the composition of only one of the organs of the body to see how it is wonderful and sagaciously composed: 77 So the eye in many ways has different names and different functions, such as the eyelash 36 , the eyelid 37 , the white 38 , the eyeball 39 , the black 40 and the pupil of the eye 41 . As the white is sinew 42 , the black is water, and in the veins 43 of sinew 44 is 36 . mijag (mazg: भ्र)ू er mij(ag) or miz(ag) 'e e a h', Sogd mz 'id ', Gi miji(k) 'id ', f VZ 1 25 and mijī ka k ed did fr d nihend, 30.35 mizag, brū ud var Cf. Syr. ܬܡܪܐ. 37 b ( β: पटेु) er b ' a er; e e id', dob 'doub ea ered', f VZ 34 37 harv bdo bax , Vd 5 4 g . ka-š hixr abar ra ed ka hamāg hān ī and g āg, ka n hamāg rām n bb āšišn Cf. Syr. ܬܠܝܦܐ 'e e id' 38 . sp dag (spə daa: पक्ष्म)ं. Pers. sp dag ' he hi e of an egg, the white of the eye, sclerotic & cornea; dawn', rmen սպիտակ ' hi e, eru e' Cf. Syr. ܚܘܪܐ 'albus'. 39 . xā ag (xāeaa: अडंकं). Pers. xā ag 'egg, eyeball', f O H 6 xāyag ī vay (Yt 13.2 vīš a m), Bd 112 xā ag zardag ... dag Cf. Gr. ᾠόν, Syr. ܒܝܥܬܐ. 40 . syāhag (sāeaa: तारका). Pers. syāh 'b a k', āg, syāhag ' he b a k; minute; eyeo ke '. Ner ang ha ran a ed i a ārakā ' u i of he e e' Cf. Bab. Aram. ית גילגליהי דעינהובב . See also شحمةّالعني. (751احلدقة.ّ)مفتاحّاإلشراف،ّ احلندر املقلة 41 . t dag (θə daa: त्तबबं)ं. Ner ang ha ran a ed i a bimba 'image, hado ; an di k, orb' er dag ' u i (of e e)', f Gr kόρη, S r ܒܒܐ. See also 42 . pay (pə γ : व्यजन)ं. Per a ' ine , endon, nerve', f Bd 222 m ud ud nāxun ud xūn ud a ud ašm ud g š ud abārīg i Cf Gr νευρά, Syr. ܝܬܪܐ. 43 . rag (raγ: त्तसरया). Pers. rag/ rahag 'nerve, vein, ar er ', f Bd 189 ragān n r dīhā, VZ 29 6 ragān ud ragīzagān. Cf. Gr. ἀρτηρία, Syr. ܫܪܝܢܐ 'arteria, vena' 78 disposed in such a way that it permits the turning of the eye, from one side to the other, the pupil is itself the vision 45 , like a vision (or, reflection) in the water, the black stands in the veins of the white just as the standing of water in the veins of sinew, and the pupil inside the black is like the reflection of a thing in the limpid water, and the seeing of a shape in a clear mirror. The white in the hollow 46 is so disposed for the reason that when a particle of dust from the air arrives at the eye, shall not fall in it, but shall deflect towards the outer corner 47 of the eye, and shall not spoil the sight of the eye. 48 44 . pay (pih: वसाया). Ner ang ha ranslated it as vasa 'marro , fa ' Notice that rag and pay often occur together, cf. ŠGV 6.14, Bd 196, VZ 29.2, Dk iii, M 278. 45 . v nāgīh (vīnāī: त्तनरीक्षण)ं. Pers. v nāgīh ' eeing, igh , vi ion; ref e ion', f VZ 29 6 v nāgīh ī ašmān, Dk iv M 421 ašmān v nāgnir gīh Cf S r ܡܚܙܝܐ ,ܚܙܘܐ. 46 . gabrīhā er gabr 'dee ' = zafr (Av. jafra), ant. bā i , agād, f Bd 121, Dk vi, M 517. 47 dumb ' ai ', dumb ī cašm. See ّ(171ذنبّالعني،ّالذ نايبّ)مفتاحّاإلشراف،ّ 48 . Cf. Cicero, De Natura Deorum, LVII (142) Quis vero opifex praeter naturam, qua nihil potest esse callidius, tantam sollertiam persequi potuisset in sensibus? Quae primum oculos membranis tenuissimis vestivit et saepsit; quas perlucidas fecit, ut per eas cerni posset, firmas autem, ut continerentur. Sed lubricos oculos fecit et mobiles, ut et declinarent, si quid noceret, et aspectum, quo vellent, facile converterent; aciesque ipsa, qua cernimus, quae pupula vocatur, ita parva est, ut ea, quae nocere possint, facile vitet; palpebraeque quae sunt tegmenta oculorum, mollissimae, tactune laederent aciem, aptissime factae et ad claudendas pupulas, ne quid incideret, et ad aperiendas, idque providit ut identidem fieri posset cum maxima celeritate. (143) Munitaeque sunt palpebrae tamquam vallo pilorum, quibus et apertis oculis, si quid incideret, repelleretur, et somno coniventibus, cum oculis ad cernendum non egeremus, ut qui tamquam involuti quiescerent. Latent praeterea utiliter et excelsis undique partibus saepiuntur. Primum enim superiora superciliis obducta sudorem a capite et fronte defluentem repellunt; 79 77-79. Likewise, the auricles are crooked for the reason that the dust and winged noxious insects shall not directly enter therein, not even the moisture and discharge of the ear, nor the venom of insects. 80-91. It is manifest that, when the organs of breath [of life] and soul are observed, such as the smell, hearing, sight, taste and touch which are informers of living beings 49 ; as also the i dom, in er re ed a 'ever judge' 50 , which is discriminator 51 ; the knowledge which is acquiring 52 ; the wit (faculty of intellectual awareness and perception) which is seeker and deliverer 53 ; the intelligence which is treasurer and keeper 54 ; the genae deinde ab inferiore parte tutantur subiectae leviterque eminentes; nasusque ita Iocatus est ut quasi murus oculis lnterlectus esse videatur. 49 . Cf. 1.8. 50 . xrad ī harv rad vizārīhed o u ar e mo og er xrad ' i dom, rea on' ( az xard) < xratu-, Av. xratu-/ xraθβ-, OPers. xratu-/xraθu-, Skt. krátu- '(men a ) o er, under anding, judgmen , i ' < *krétu- (cf. also Gr. kράτος 'for e of bod , vigor') 51 xrad ... vizingar Cf ŠGV 5 5 xrad ī vizināg, K 33 vizingar xrad, k vi, M 484 xrad kār d : vizīdārīh kirdan, 2 13 vīr ī a ābāg ud uš ī ā āg ud xrad ī vizināg 52 dānišn ī a ābāg Cf k vi, M 584 abardum dānišn hān baved ī i a ābed 53 vīr ī xvā ār abe ārdār Cf k iii, M 48 vīr nir g xvā ār ud a āf ār, Dk vi, M 484 vīr kār d : tis xvā an, VZ 30 36 dānišnīg i : vīr xvāhed, uš ā ed, ud xrad vizined 54 uš ī ganzvar ī nigāhdār er uš 'in e igen e'; i fu fi he fun ion of memor ( v uš) Cf. k vi, M 484 uš kār d: ganzvarīh kirdan ud i ī vīr xvā nigāh dāš an, V 53 uš dāš ārdar ( f er uš-dāš ār name of a moun ain, rendering v uši darǝna), HOD 55 rā nīdārīh ud ganzvarīh ī d n kirdan uši ārdar abā ed būdan See Avicenna: ّاملشرتکّخزانةّهیّاملصو رةّفکذلکّللوهمّخزانةّتسم یّاحلافظةّواأنّماّوک ومؤخرّّنةزالخاّذهھّوعضو تذکرة.ملللحس .17ابنّسينا،ّعيونّاحلکمة،ّّالدماغ. 80 consciousness 55 which is itself the faculty of vision of the soul; the Fravahr-nature 56 which is itself a maintainer of the body; the Ahu 57 which is pure; and the other immaterial agents that are maintaining the body, which are constituted, in that manner, for their special operation and function; they are perfect in their own operation, as to function such as they are specialized and constituted for, as to that [operation] for which they are not constituted, they do not deserve. 92-95. The details of each of these [subjects] are [extant] in he book nkird, a he ex e en i e [Ādarfarr ba ] explained them out of the knowledge of the religion, and on account of tediousness are here left aside. Whoever wishes to know the wonder of the Mazdayasnian religion and the words of the old teaching 58 , may refer to that unparalleled book, and shall know the wonder and truth of the superior religion. 55 . b ī xvad v nāgīh ī ruvān Cf. F 16 baoδaŋh : v nāg Cf a o V 56 b āgāhdar See 1 8 56 . fravahr ī xvad cihr ī dāš ār ī an he ord fravahr i in ended here o mean fravahr-cihr, one of the natural elements of the body (opp. fravahrruvān, f Āfrīn) Cf. Dk iii M 241-42, ŠGV 8.60, DD 2.13 gyān zīv nāg ud fravahr dārāg, VZ 30 35 frāzvaxš nīdār fravahr, V 56 fravahr ranzvardar. About fravahr-cihr, see 57 . ox ī ab zag. er ox ( v ahvā/ aŋvhā) mean ' iri ' and a o ' he ' ( a e of hear or mind) Cf k iii, M 51 rāh ī az ox menišn, vi, M 473 andar ox menišn- , ŠnŠ 15 16 ox ud di ī ab zag, VZ 21 6 ox ī ab zag, V 56 ox ab zagdar bou ox-cihr, see 58 . See 1.41. 81 6 1-4 gain: he de u ion of he a hei a ed " ahrī " 59 , who are disengaged from religious work and effort in doing good, and they abundantly utter their illogical 60 talks. 5-8. You should observe that: they consider this world with its manifold revolutions 61 and dispositions of its members 62 and organs 63 , and the opposition of one to another, and the mixture 59. dahrīg (daharī : दिगंबरान)्. Ner ang ha ran a ed i a digambara 'qui e naked ; a naked mendi an ' Arabic دهر /dahr/ ' ime' (≈ Gr αἰών) o ib ome from er dagr/ d r ' ong; a e' < *dagra- < *darga- (for -h- < *g, f drahnā < *darga-n-aθu a-). Cf. Dk iii M 250 u-š andar d n nām ped d ve n ah em g an r bared, n ī ed vāz ī šahr ofi āg dahrīg-iz xvānend 'In the Religion (= Avesta), he bore the name of daēvayasna ' a vaa rifi er', aṣǝmaoγa 'here i ' and anairya 'nonr an', and in he vu gar ongue, he i a ed σοφιστής ' o hi ' and a o dahrī' 60 . ab vimand 'indefini e, un-de imi ed, devoid of ra iona defini ion' ≈ Gr. ἀόριστος, S r ܕܐܠ ܬܚܘܡܐ ,ܐܠ ܡܬܚܡܢܐ. Cf. 15.1 ab vimand g bišn. 61 . vardišn ' hange, a era ion; revo u ion, e; inver ion; conversio' (vardišni: पत्तरवि ानने) ≈ Gr. ἀντιστροφή, Syr. ܗܦܘܟܝܐ, Arab. ،انقالبّرجوع،ّانعکاس . 62 . hannāmān (aṇdąmą: अगंाना)ं. Pers. hannām ' imb, member', Parth. handām, Armen. անդամ, Aram. מ Gr. μέλος. Cf. VZ 30.35 ≈ ܗܕܡܐ .Syr ,ַחדָּ hannāmān ī abzārīg 63 abzārān (aβazārą: शस्त्राणा)ं. er abzār 'ma erials, instrument, organ, ri ua im emen ; ie e (of he game of he ); i e ', ar h abžār ≈ Gr ὄργανον, Syr. ܐܘܪܓܢܘܢ, Arab. آلة Cf Jāmā īg 4 va abzār ud ār 82 of one with another, as a Principle 64 of infinite time 65 . And further that: there is no reward of virtue, no punishment of sin, no Heaven and Hell, and no one who conducts [the judgement of] virtue and sin. And further that: There is only the world of life, and not the world of thought. 9-16 As I have written and shown above that: A thing to be without a maker, or a thing to be chosen without a chooser is just impossible as a written work to be prepared without an author, or a house [to be built] without a builder or architect. It is impossible for anything to be made without a maker. The material world is composed, selected, and made of a mixture of contrary forces 66 as well as numerous things of different nature, colour, smell, characteristic and species, just as I have said above concerning the body 67 that: it is composed and made of many things such as: bone, sinew, flesh, vein, and skin 68 , blood, 64 bun š ag (bun aš aa: मलूास्पद)ं er bun š (ag) ' rin i e, founda ion' ≈ S r ܫܬܐܣܬܐ, f k iii M 217 g īg bun š ag n dāš an, CH 1 bun š ag k a āb do? 65 . akanārag-zamān ( v zrvānǝm akaranǝm), f k iv M 422 66 . gum zišn ī z rān hambidīgān er z r/ zāvar ' reng h, for e, o er, ( h i a ) a a i , fa u ' ( v zavar/ zāvar) ≈ Gr δύναμις, Syr. ܚܝܐܠ, Arab. قو ة Cf NS 5 šaš z rān ī g ān, k iii, M 170 ahār z rān ī g ān, K 45 z r ī āhenzāg ud gīrāg ud gugārāg ud zāg 67 . tan (tan: वपतु्ति) er an 'bod ; e f; er on; ubje ' ( v anū) ≈ Gr σῶμα, Syr. ܫܡܐܓܘ , Arab. جسم،ّجثة،ّبدن Cf F 3 8 an hu ravīh ud ruvān dagroxīh, Bd 223 an kirb 68 a ud a ud id ud rag ud Cf 5 58, k iii M 278 n mard m an: mazg ud xūn ud rahag ud a ud a ud id ud m 83 wind, bile and phlegm 69 , hands, feet, head, stomach, and other external and internal organs. The impossibility of uttering that " he e variou hing of differen ub an e and for e are never made" or " he are i hou a maker" i er ain 17-21. Likewise: Other creatures like plants, trees, water, fire, earth, and wind: their conduct is not according to their own will, and they are not themselves conductors, but they have a conductor, builder, and maker. It is necessary that He who is changing and conducting the (beings) from management to management, from manner to manner, and from time to time, does thus not according to the will and wish of made things, but rather of Himself who is conducting and making. Thus too is 69 . xūn ud vād ud viš ud drim are he four humours of the Persian medi ine Cf k iii M 278 n mard m an ri agān: xūn ud vād ud viš ud drim. See also ّ .کليلةّوّدمنة؛ّبابّبرزويهّاملتطبب ,املرةّوالدمّوالبلغمّوالريحّ xūn (xūn: रकं्त). Pers. xūn 'b ood', Parth. guxn ≈ Gr. αἷμα, Syr. ܐܕܡ , Arab. Cf. Bd 189 xūn andar an n āb andar zreh .دمّ vād (vā : पवनश्च) er vād ' ind; air; b o ; brea h' (Av. vā am., Skt. vā am ' ind; ind a a humour of he bod ', Kho bāta- ' ind', bā ā/i- '( he humour) ind') Cf VZ 30 3 vād kadag ed dil. viš (va : रसश्च) er viš ' oi on; bi e', ( v vīšant.) ≈ Gr. χολή, Syr. Cf VZ 30 14 viš ī uxr ud viš ī ā .ܡܪܪܬܐ drim (daryam: त्तनष्ठाच). Pers. drim ' h egm, pituita' (rendering Av. °driβiand dǝrǝβδa-) ≈ Gr. φλέγμα, Syr. ܦܠܓܡܐ, Arab. بلغم Cf VZ 30 14 xūn ud drim, 30 16 kaf ... drim (kaf = Sk ka ha ' a er fro h or foam; h egm') 84 the revolution of the years, months, days, and hours 70 which is with conventional signals, and the revolution of the celestial Sphere and the fixed stars and the established and sleeplesslyprogressing Sun and Moon which is natural. This demonstrates that all natural movements 71 come from one who constitutes them, from Him by whom the natural movement is constituted. 22-25. From the other differences and different managements in the world, and from the world itself in its different times and ages, it is possible to know that this world is not without a manager (/ conductor). Is not its manager the God, rational in action, of infinite force, and of unlimited miraculous power 72 ? Also since the increase, old age, and death of the living world are so obvious that man and cattle, together with seeds and trees naturally proceed from youth to old age, and from old age to death. But no one has been seen to come back from old age to youth or from death to life, nor can anyone say so. 26-28. Nor yet is it right to think, say or believe that: there is no retribution of virtue, and punishment of sin, nor the nature of 70 . zamānān (jamąną: महुूिा ाना)ं er zamān ' ime; hour; e o h; ex iring da e; dea h; horo o e; da ', S r ܙܒܢܐ ' ime; age' Ner ang ha ran a ed i a muhūr a ' he 30th ar of a da ' 71 . ihrīg annišnān ( iharī aṇdišną: रुपचचंलता). Pers. cannišn 'movemen ' ≈ Gr. κίνησις, Syr. ܡܬܬܙܝܥܢܘܬܐ. Cf k iv, M 420 annišn jumbišn ī i ān 72 . a āmānvarz (ā mąnvarz: आकाशकिा ा). Pers. varz (Av. varǝ ah ' re ige, digni ; i umina ing o er, radian e'). 85 all creatures is the comprehension 73 of the Creator 74 and the perception 75 of the destroyer 76 . 29-34. Further that: The honour of compliment is more preferable to them than the dishonour of abuse and evil. For, when good is done to them, they are thankful, but when they experience violence, they complain. From there, it is manifest that fate and fortune are impossible to come into existence except from the spiritual beings that are immaterial. Likewise, through the nature of all those who feel hungry, in every oppression and trouble, the desire of boon, hopefulness and consideration of the higher are typical of mankind, to the exclusion of wild beasts, birds and quadrupeds. 35-42. As to this that the Sophist a : " here i no confidence in nothing [in the world]. For, all are bitter. Because, one ho a ha 'hone i bi er', and [ he one ho a ha ] 'hone i ee ', bo h are righ , in e i i bi er o he bi iou , and ee o o her o 'bread i avour ' and 'bread i un avour ' are bo h rue, in e i i avour o he hungr , and unsavoury to the full. And many other [sayings] like this. 73 . a ābišnīh (a āβašnī: अवलोकता) er a ābišn 'a rehen ion, under anding' ≈ S r ܡܗܘܢܘܬܐ 'under anding' (rendering Gr φρόνησις, λογισμός); a ābišn(īg)īh 'a ainab ene , endo men i h a quiring o er' 74 . dādār, Av. dā ar ' ho u ; ho give ; rea or' 75 . mārdārīh (mā adārī: त्तवमार्ज् ात्तयत्री) er mārdār ' en ien ; en e, an organ of en e', mārdārīh 'endo men i h he fa u of en e' ≈ Gr. αἴσθησις, Syr. ܡܪܓܫܢܘܬܐ ' er e ion, en a ion' 76 murnz nīdār (mar inīdār: त्तवनाशकि ुाश्च) er murnz nīdār 'de ro er' ( v marǝx ār 'de ro er'), f k iii, M 340 xvarrah marnz nīdār 86 43-45. In reply to their illogical talks, it should be said, in a ord: he i e have aid: " hi ord of you, sophists, about the bitterness of everything is itself bitter, and there is no truth in i " 46-48. Many other things are said against them. This that we indicated here is for your information, O victors, so that you may obtain much from Religion. 87 Third Chapter 7 1. Another [chapter]: Concerning the existence of the contrary 1 of different substance 2 § 2-6. As I have demonstrated above 3 : From the composing, constituting and appropriating of things so sagaciously, as well, from their parts which are connected, it is clear, necessary, convincing, and manifest that their agent, composer 4 , connector and constitutor is sagacious. The sagacity of His composition 5 of each of them is manifest through the constituting and appropriating of their own separate functions. And the sagacity of His action demonstrates that His action is reasonable (/with a 1 . hambidīg (hambidī: त्तवपक्षस्य). Pers. hambidīg ' om e i or, riva , antagonist, contrarium; ar ner' ≈ Gr. τὸ ἐναντίον, Syr. ܣܩܘܒܐܠ, Arab. ّّمتضاد، -Cf k iii M 162 viš bišnīgīh ī hambidīgān ed ihr er hambidīg .ضدّ g bišn ( k v 22) ≈ S r ܣܩܘܒܐܠ ܠܡܐܠ. er -iš hambidīg n (ŠGV 15 114) ≈ rab الّشريکّله. 2 . Cf. Dk iii, ch. 147. 3. Cf. ŠGV 4. 11-12, 5.54-56. 4 e āx ār ( a āx ār : आरचत्तयता). er e āx ār ' om o er, om i er' ≈ Syr. ܡܪܟܒܢܐ. Cf. 1.43, 5.55. 5 e āx agīh ( a āx aī: आरत्तचतत्व)ं er e āzišn ' om o i ion, forma ion; om onen , on i uen ', e āx agīh 'compositio; n he i ' ≈ Gr σύνθεσις, Syr. ܡܪܟܒܘܬܐ, Arab. ترکيب. 88 motive) and causal. Because, every action of the sagacious should be reasonable and causal. The reason 6 and cause 7 of an action 8 arise first, and then the action itself arises. § 7-10. From the manifoldness of His action, it is manifest that His action is voluntary and desired. For, there are two modes of action by an agent: either, voluntary, it is manifold corresponding to his will 9 ; or, natural, it is monotype as it is naturally constituted 10 . 6 . cim (cim : अथ ाः) er im 'rea on, ur o e, meaning, mo ive' ≈ S r Cf k iii, M 107 im ud vahān, V 109 im ud vahānag ܢܝܫܐ ,ܗܘܢܐ 7 . vahān (vahąn: कारण)ं. Pers. vahān ' au e; mean ; illness' ≈ Gr. αἴτιον, αἰτία, Syr. ܥܠܬܐ, Arab. عل ة،ّسبب. Ner ang ran a e im a ar ha, kāraṇa, and he u, and vahān(ag) a kāraṇa and hetu. It is not without reason that Mena e ha aid: "I e arfoi a ez diffi i e de di inguer exa emen im 'mo if' e vahān ' au e', ar i im e bien a au e fina e, vahān e i ue éga emen dan a igne de a fina i é " 8 . kunišn (kunišni: कर्म्ाणः). Pers. kunišn 'a , a ion, deed, ra i e, opus' ≈ Gr. ἔργον, Syr. ܥܒܕܐ, Arab. فعل; (ἡ πρᾶξις, عمل ,ܣܥܘܪܘܬܐ, kirdag); Gr. ἐνέργεια, Syr. ܡܥܒܕܢܘܬܐ, Arab. فعل, kunišn(īgīh). Cf. Dk iv, M 418 ped kunišn n xānag az mard m, Hn 2 9 kunišn ī xv š, k vi, M 588 kunišn ud bax , Jāmā īg 16 kird ud kunišn 9 . kām (kām: कामस्य). Pers. kām ' i , de ire, i h; lust' ( v kāma-) ≈ Gr. βούλησις, Syr. ܨܒܝܢܐ, Arab. إرادة. kāmagīg 'vo un ar , i ing' ≈ Gr. ἑκούσιον, Syr. ܨܒܝܢܝܐ, Arab. ّاختياري. Cf F 19 akana: kāmag, MX 2 28 kām ud kunišn ī mard mān ... kāmag ī azdān, k vi, M 574 kāmag ud ārz g ī tan. 10 . cihr (cihar: रूप). Pers. ihr ' eed; na ure; form, ha e' ≈ Gr. φύσις, Syr. ܟܝܢܐ, Arab. طبيعة ,طبع; cihrīg 'na ura ' ≈ Gr. φυσικός, Syr. ܟܝܢܝܐ, Arab. طبيعي. 89 § 11-21. From the manifold actions of the creator, it is manifest that His actions are voluntary and desired. His will is different in definition from His desire 11 . Because, His will is a desire, in potential 12 , of the Principle. The reason and cause of an action are before its desire. Because until the reason of the desire of an action does not occur, the desire does not exist. The reason of an action proceeds from the cause which incites the desire of ha a ion " o de ire" i o be i ing of a au a hing he cause of desiring something does not arise from it-self 13 . Because the cause arises from without, therefore, the reasonable action of the sagacious is demonstrated. The reason comes from a cause; the cause from a pressure 14 ; the pressure from without 15 ; Pers. cihr n-īd ( iharanī ǝ ǝ : रूपीतमत्तस्त) ≈ Syr. ܟܝܢ Pa. 'exstare fecit ut rem naturalem, to give nature, constitute; give ha e' 11 . abā i (āβā a : रुत्तचतात)्. Pers. abā i 'de ire, need, requiremen , request; i a in umben (u on)' Cf og 63 ed kām ud abā i ī xv š er abā i īg 'de ired, desirable; required; ne e ar ' ≈ Syr. ܡܬܒܥܝܢܐ. 12 . nir g (nīr : बलेन). Pers. nir g ' reng h, o en ' ≈ Gr. δύναμις, Syr. .nir g 'in o en ia ' ≈ Gr. κατὰ δύναμις, δυνάμει, Syr (ped) ;قو ة .Arab ,ܚܝܐܠ Cf k iii, M 51 nir g ... z r, M 167 g ān nir gān .بالقو ة ,منّالقو ة .Arab ,ܒܚܝܐܠ 13 . az xvadīh (ǝž xvadī: स्वत्वात)्. Pers. xvad ' e f; ipse' ≈ Gr αὐτός, Syr. ܢܦܫܐ ܡܢ ≈ Pers. xvadīh ' e fness; e en e', az xvadīh .ܢܦܫܗ . Pers. andar xvadīh 'per se' (11 308), ped xvadīh ( k iii, M30) 14 aviš āb (xvaš āβ : उद्वगेश्च). Per aviš āb 'o re ion, rann ; hurr , haste; pre ure' ≈ S r ܪܒܨܐ Cf k iii, M 168 aviš āb ī ihr az hān ī xv š ham ār, M 373 abā išn n baved b az ni āz ī az aviš āb aviš āb zīh, ī n az k xvad u-š ab zag xv šīg b az xvad u-š xv šīg azed, iv, M 418 abā išn hamāg az aviš āb 90 the outside from an injurer 16 ; and the injurer from an opponent 17 ; sine controversia 18 . 22-25. I have shown, in this chapter, through necessary knowledge and through syllogism, that the world and its parts and organs are made and naturally constituted. From the making and constitution of the world are manifested an agent who naturally constituted it, and the making through the reasonable action of the sagacious Creator. From the making through the reasonable action is manifested the existence of an Injurer from without. 15 az b (ǝž bə : त्तवभदेात)्. er b 'bu ; ou , for h, a a , off', az b 'from ou ide, ou ard ' ≈ Gr. ἔξωθεν, Syr. ܡܢ ܠܒܪ ,ܡܢ ܒܪ, Arab. منّخارج b -g hr, opp. xvad-g hr ( f k iii, M 21); b -cihr (Dk iii, M 108) ≈ Syr. ܕܠܒܪ ܡܢ ܟܝܢܗ. 16 vizūdār (vazūdār : त्तवरोधत्तयतःु). Per vizūdār 'dimini her, injurer' 17 . az ham ār (ǝž hamə ār : प्रत्ततपक्षात)्. er ham ār 'o onen , on rar ', ( ub ) ' he adver ar ' ( v hama ar) Cf CH 54 d n ham ārān, Jāmā īg 2 ham ār ud hamba ān, k iii, M 167 hamjux ... ham ār(īg) ... brādrod 18 . ab oxan (aβə saxun: अनकु्तात्तप). Pers. ab oxan 'undisputed, indi u ab e' ≈ Gr. ἀναμφισβήτητοσ. 91 8 1. Further: Concerning the existence of the contrary of different principle. 2-14. This is manifest through good and evil in the world, and especially through the good agent having His own definition. Such as darkness and light, erudition and ignorance, fragrance and stench, life and death, sickness and health, justice and injustice, offence and freedom, and other contrary factors which exist and are visible in every country and land at all times, so that no country or land whatever exists, nor yet any time has been or shall be wherein these names, and especially those of good and evil have not existed or do not exist. And nowhere and never is it possible to say that good and evil change their own quality essentially. 15-23. There are also other contraries whose difference is not of substance, but of operation, kind and or nature, such as the difference of those of the same substance, one as regards the other, such as the male and female nature, the [different] scents, tastes and colours, the sun, moon and stars whose difference is not difference of substance, but of operation, nature and composition, each being required to its own operation. The difference of good and evil, light and darkness, and other substantially different things, is a difference not of operation, but of substance; their incompatibility of nature and mutually injuriousness are manifest. So that where goodness is, evil 92 undoubtedly is not; when light has entered, darkness is expelled. 19 Similarly there are other contraries, incompatible and mutually injurer, owing to the cause of difference of substance. Thus in the material world is manifest the contrariety of substance and mutually injuriousness of things. 24-34. The world of life (material world) is the result 20 of the world of thought (immaterial world), and the world of thought is its base 21 . For result is obtained through a base. Likewise, it is clear to any knowing that [the result] gives testimony [of the base]. The world of life is the result and the world of thought the base is manifest by the fact that: every visible and tangible thing comes from an unmanifest state to a manifest state. This is explicitly manifest. Because, man and other creatures, who are visible and tangible, are known to be generated from the world of thought which is invisible and intangible. Such as the (external) body form 22 that in the mirror has the same length, breadth and depth as itself. The body 23 of man and other creatures is unmanifest and invisible in the seed of their fathers. 19 . Cf. Dk iii, M 385. 20 . bar (bar: फलं). er bar 'frui ; re u ; effe ; benefi ; revenue' ≈ Syr. bun ud bar 'ba e and bearer; root and fruit; (principal) capital and .ܦܐܪܐ in ere ; au e and effe ', f ur 26, e i I 2 bun ud bar ī xvā ag, k iii, M 185 bar az bun 'a riori', bun az bar 'a o eriori' 21 . bun (bun: मलंू). er bun 'ba e, bo om, founda ion; principium ; initium; stock, capital; original; cause; beginning' ( v būna/ buna 'bo om') ≈ Gr. ἀρχή, Syr. (ܪܝܫܐ) ,ܫܘܪܝܐ. 22 . kā bod (kā bū : कलेवरं). Pers. kālbod ≈ kirb (Av. kǝhr 'vi ib e bod ; bodi form') Man kālbed through Aramaic form (Syr. ܟܠܒܝܕ) from Greek καλοπόδιον 23 . tan (tan: तनोः). Pers. tan (Av. tanū '( on aining) bod ; e f; er on') See 6.13. 93 The seed itself became manifest and visible and tangible in the back of the fathers. It is now necessary and possible to know that: This world which is visible and tangible has been created from the world of thought which is invisible and intangible. Similarly, [to return] from visibility and tangibility into invisibility and intangibility which are proper to an immaterial state, is unquestionable. 35-38. Since we have seen in the material world contrariety of substance and constitution, and mutual injuriousness, there can be no doubt that it is the same in the things of the world of thought, which is the base of the world of life, and the material things are its results. This is that which is manifest as regards the contrariety of substance. 39-45. Moreover, I have shown above that 24 : The reason and cause for the sagacious action of the Creator, who created the creatures, indicate the existence of the Antagonist. For it is wellknown that, action proceeds from an agent in two modes: – voluntary; – or, natural. The voluntary action is of three modes: Two are due to the wise and sagacious: Either, for seeking and appropriating the advantage and benefit; or, for repelling and withholding the loss and harm which are from without. And one is due to the ignorant and foolish, done absurdly and without reason. 24 . See 7. 94 48-51. From the wise and sagacious, it is not right to arise actions without any reason and cause. Since the wise creator, omniscient and of perfect power, is complete and perfect in Himself, then He has no need to seek any advantage or increase from without. Therefore, it is possible and worthy to know that the reason and cause for His actions is all of one mode: – to repel and ward off whatever harm which there might be from the external Antagonist and Injurer, which is itself the reason and cause for creation. 52-56. This too: The aga iou Crea or' i i good Hi will is all good. He created creatures in accordance with His will. The complete success of that sagacious whose will is good is the abolition and annihilation of evil. For so long as evil is not abolished, He whose will is good has not perfectly realised His will. 57-63. This too: The goodness of the sagacious Creator is manifest: through creativeness, nourishing, and protection, and teaching the way of cutting off the path of evil and the means of defending oneself against crime; and also through the four powers of the body 25 to repel and withhold the pain and sickness from without, and the malady 26 that is the opponent of the body[health], whenever they come to the body; and through maintenance, maturation and growth of animals and plants by 25 . ahārān z rān ī an ( iharą u z rą ī z r tan: ) cf. Gr. δυνάμεις ὑπηρετικαί, Syr. ܚܝܐܠ ܡܫܡܫܢܐ. For ahārān z rān ī an, f VZ 30 21 ahārān z rān ī an ham-iz n ediš n azāgān āb ed vād ... For z r ee 6 12 26 . Pers. vahān, see 7.6. 95 the preserving and nutritive power 27 – this power cooperates with Nature, and its scriptural (Avesta) name is Fravaṣi – 28 ; and through the four growth-promoting powers 29 , that is, the attractive 30 , the retentive 31 , the digestive 32 , and the propulsive 33 , hi h, o ing o he Crea or' a -sagacity, withhold, jointly and with moderate power, the pain and sickness of various kinds inflected by the Antagonist who acts at random and whose will is evil; and [through] other [powers] which are united in strength 27 . z r ī dārāg ud arvarāg (z r ī dārā farβarā: प्राणने धात्रा प्रत्ततपालत्तयत्रा). Pers. z r ī dārāg ' re erving/ main aining o er/for e' ≈ Arab. قو ةّحافظة. Pers. z r ī parvarāg 'nu ri ive o er' ≈ Syr. ܡܬܪܣܝܢܐ ܚܝܐܠ 'facultas nutritiva', rab ّقو ة Cf 2 132 fravahr ī dārāg, k iii, M 347 arvarāg ud ā āg xvarrah .مغذ ية abar hmag ud an ... 28 . Pers. fravahr (Av. fravaṣi-) rendered by Skt. vṛddhi- ≈ fravahr-cihr. See 1.8, 5.87. 29 . z r ī frabihišngar (z r ī faržidašnigar: प्राणःै). Pers. frabihišngar ' ho make or u en , ho make gro ' ≈ Syr. ܡܪܒܝܢܐ, Arab. مربية. Cf. Dk iii, M 308 ... andar n an ed frabihišn ud dārišn ..., M 360-361 vinārišn ī ed frabihišn ud dārišn-abzārīh 30 . z r ī āhanzāg (z r i āhaṇžā: प्राणः आकृष्टा). Pers. āhanzāg 'a ra ive' ≈ Gr. ἑλκτική, Syr. ܢܬܘܦܐ, Arab. جاذبة. Cf. VZ 30.28 31 z r ī gīrāg (z r i gīrā: प्राणः धिा ा) er gīrāg ' eizing, re en ive' ≈ Gr καθεκτική, Syr. ܐܚܘܕܐ, Arab. ماسکة. Cf. VZ 30.27, 29. 32 z r ī gugārāg (z r i guhārā: प्राणः त्तवहारत्तयता) er gugārāg 'dige ing, dige ive' ≈ Gr ἀλλοιωτική, Syr. ܦܫܘܪܐ, Arab. هاضمة. Cf. VZ 30.27. 33 z r ī zāg (z r i žā: प्राणः पोष्टा). Pers. s zāg 'ex u ive, ro u ive, ex re or ' ≈ Gr ἀποκριτική, Syr. ܕܚܘܝܐ, Arab. دافعة. Cf. 12.65, VZ 29 6 z r ī zāgīh 96 and cooperate with each other, the good will of the Creator is manifest. 64-80. Further that: Pain and death that are the disturber and destroyer of the body, do not come from the Creator whose will is good, and who preserves and nourishes the body. This is manifest from this too, that the sagacious Creator neither repents or regrets His acts, nor does He disturb His own creatures or make them disabled, for He is sagacious and omniscient. It is proper to attribute repentance and regret to one of deficient knowledge, imperfect wisdom, and ignorance of the final outcome. For from the wise and sagacious does not arise an action without reason or cause. Similarly, the actions of the unwise, unenlightened who is ignorant of the final outcome are all absurd, without reason or cause. The Sagacious acts and arouses, with sagacity and skill, to withhold from His creatures the one whose actions are absurd and who is ignorant of the final outcome; and He has made the one of absurd actions hedged in and entangled into the net [of the material world]. For it is wellknown that: it is not possible to withhold or annihilate a moving and living substance within a limitless void, nor is it possible to become fearless from injuriousness unless he is entangled, hedged in, and made captive. In entanglement and captivity, the "remed " (again he one of ab urd a ion) i uffering ain and grievous punishment. But until he becomes full conscious of his suffering pain and fully aware of his own ignorant activity, he thinks falsely as to what has befallen him; and the complete power of the omnipotent Creator [becomes manifest through this] perception of suffering and pain. After the complete perception of suffering and pain, under the omnipotence of the sagacious Creator, [the Creator] casts him idle into the limitless 97 Void. Then the good creation will have no fear of him; it will be immortal and free from hostility. That is the complete and skilful sagacity and foreknowledge of the remedy of the omniscient Creator of the good. 34 81-83. Through observation of things the difference 35 of things is manifest. The difference [of things] is of two modes as mentioned above: – One is difference in operation 36 ; – The other is difference in substance 37 . 84-91. Difference of operation involves cooperation and union of forces. Difference of substance involves discordance and opposition. It is manifest that [different] things cannot be in one place. If the things were one, then One would be nameless. For it is through the possession of a name that one thing can be recognised from another. The existence of evil as different in principle from good means that neither is the cause of the other. For, each one is existent through its own essence, as is manifest from the perpetual injury and opposition between the two. 34 . Cf. 4.16-20. 35 judāgīh (judāī: त्तवत्तभन्नत्व)ं er judāgīh ' e ara ion, differentia' (o hamīh, f k iii, M 111) ≈ Gr διαφορά, Syr. ܦܘܪܫܢܐ, Arab. فرق ,فصل. Cf. VZ 22 5 doīh ī bun š ān ud judāgīh ī abar harv rā nišn 36 judgārīh/ judkārīh (ja kārī : त्तवत्तभन्नकाय ात्व)ं. Pers. judgārīh 'differen e of a , di imi ari in fun ion' Cf VZ 30 18 ahār ām zišn ī jud ihrag judgār, k iii, M 122 jud hend harv e ez judgārīh 37 judg hrīh (ja g harī : त्तवत्तभन्नरत्नत्व)ं er judg hrīh 'differen e of ub an e, di imi ari in ub an e' Cf Jāmā īg 2, VZ 1 3, 2 2 er judg hr (o hamg hr, S r ܫܘܐ ܒܐܘܣܝܐ ,ܒܪ ܐܘܣܝܐ), cf. TM 9 II g ān az an judg hr 98 92-102 If omeone ere o obje ha : "Sin e here i a multiplicity of contraries, such as good and evil, darkness and light, fragrance and stench, life and death, sickness and health, pleasure and sorrow, and many others, so there should be a great number and varie of rin i e ", hen he re i ha : Even if the contraries may have many names and be of many kinds, yet all are comprised 38 under two names, and these names are the seeds comprising them, that is: good and evil. The [contraries] of different names and kinds are tokens of these two names. There has not been, nor will be anything which is neither good nor bad, or a mixture of the two. Hence it is explicitly manifest that there are two principles, not more; and also that good cannot proceed from evil, nor evil from good. 103-116. From this too it is possible to know that: what is complete and perfect in goodness, no evil can proceed from it. If it could, then it would not be perfect. For if a thing is said to be perfect, there is no place for anything else. If there is no place for anything else, nothing else can proceed from it. If God is perfect in goodness (wisdom) and knowledge, then it is known that ignorance and evil cannot come from him. If they could come from Him, then He would not be perfect. If He were not perfect, He should not be praised as God and completely good. If both good and evil could proceed from God, then He would be incomplete as far as goodness is concerned. If He is incomplete in respect of goodness, then He is incomplete in respect of 38 . parvastag (faraβastaa : समदु्गतात्तन). er arva ag ' urrounded; om ri ed' ≈ S r ܡܬܬܣܝܓܢܝܬܐ, Arab. حمصور. Cf. Dk iii, M 17, iv, M 418 ped dānāgīh arva ag a āb n er arva agīh ' om ri ing; om ri a ', f k iv, M 411 arva agīh ī harv dānāgīh andar d n mazde n 99 knowledge. If He is incomplete in respect of knowledge, then He is incomplete in respect of intellect, intelligence, science, wit and other organs of wisdom. If He is incomplete in respect of intellect, intelligence, wit and science, then He is incomplete in respect of wholesomeness. If He is incomplete in respect of wholesomeness, He is apt to become sick. If He is apt to become sick, He is incomplete in respect of life. 117-123 If omeone hou d obje ha : "I ee ha bo h good and evil, indeed 39 , proceed from a single substance, such as man", hen [ he re i hu :] This is because man is not at all perfect. And because of his incompleteness in respect of goodness, evil proceeds from him. And because of incompleteness in respect of wholesomeness, he falls sick; and for the same reason he dies. For the cause of death is the conflict of two contrary accidents in one substance. Where there are two contrary accidents in one substance, the occurrence of sickness and death is acknowledged. 124-135 If omeone hou d obje ha : "Good and evi are a ion , hi h do no exi un i he are erformed", then the reply is that: An action can no more exist without an agent than an accident without a substance, in which it belongs 40 . Moreover, it 39 ed kunišn ( a kunišni: कर्म्ाणा). er ed kunišn 'in a ion; indeed; reapse' ≈ S r ܒܥܒܕܐ, Arab. بالفعل Cf k iv, M 418 ed kunišn n xānag az mard m 40 ed g hr ( a g har: रत्नने). Per ed g hr 'be onging o he ub an e; of good o k' ≈ Gr οὐσιωδῶς, Syr. ܒܐܘܣܝܐ. Cf. Dk vi, M 529. 100 is acknowledged that its own existence and establishment cannot be of itself. For when a man is angry, Good-Thought 41 is far from there. When Good-Thought takes room, anger is not there. When a man tells a lie, truth is far from there; [and that man is called liar]. When he speaks the truth, falsehood has no place there; and that man is called truthful. Similarly, when sickness comes, health is not there. When health has come, sickness departs. For a substance which does move is possible, but no movement is possible except when it belongs to a substance. 136-137. Concerning this chapter, too, I contented myself to explain succinctly. May you observe subtly and distinctly thereon. 41 . vahman (vahman: ग्वह्मनः). er vahman 'good hough ; he divini Vohu Manah'( v vohu manah), Man νοῦς. 101 Fourth Chapter 9 § 1-3. Another [chapter]: It is just as well to quote, for your informa ion, ome ha er of he book nkird ha e ifie o the existence of the Contrary. For that which is written above, and that which will be written are all grown from the seed that he b e ed "Ādar ād āvandān" sewed. And thanks unto his re a ive, he ex e en i e Ādarfarr ba , on of Farroxzād 4. The fourth chapter, which is from the Dēnkird: Concerning the existence of the contrary of the creatures, and the precedence of the contrary in comparison with the creatures, from the exposition of the Good Religion (= Avesta). 1 § 5-13. The existence of the contrary of the creatures is perceptible by sight and understandable by knowledge from the innermost of the body of man even to the outermost of the body, and beyond is certain within the limits of resemblance (one of the means of correct knowledge) 2 . The innermost of man, which is the innermost of the breathing soul, is seen, through complete 1 . In that portion of the Denkird known to be extant (Dk iii, M 262/ Menasce, 239 a), we only find the title of the chapter. 2 . humānāgīh (humānāī: उपमान°). Pers. humānāgīh 're emb an e, likeness, similitudo; om ari on' ≈ Gr. ὁμοιότης, Syr. ܕܘܡܝܐ ' ikene ; exam e' See 5.20. 102 contemplation, within the same limits. For example, ignorance is the opponent of knowledge, deceit of good morals, mendacity of veracity, and other vices which are the cause of the wickedness of the soul are opponents of the virtues which are the seed of knowledge, good morals and veracity. § 14-18. Further: The morbid humours 3 , comprised in the body, are opponents of the humours 4 which establish the body; these morbid humours are the cause of the disturbance of the body. Furthermore: Among the elements 5 , cold is the opponent of heat, dryness is of moisture, and the other agents of corruption 6 are opponents of the agents of generation 7 . In the 3 . ab ri agān (aβə ra agą: व्याधयः) Ner ang render ab -ristag by Skt. vyādhi- 'di order, di ea e' I ra her orre ond o he Sk doṣa 'morbid element, disease (especially of the three humours of the body, applied also to he humour hem e ve )' 4 . ri agān (ra agą: अतंरंगाना)ं. er ri ag 'e emen ; humour; e emen ar properties (hot, cold, wet, dry)' Cf k iii, M 170 ri agān ī an, M 278 an ri agān See 2.12. 5 . zahagān (zahagąn: जनानीना)ं. er zahag 'bir h, begetting; progenitor; elemen '. See 4.18. 6 . vināhišngārān (vanā ašnigarą: त्तवनाशकरात्तण). Pers. vināhišn ' orru ion, de a ' ≈ Gr. φθορά, Syr. ܚܘܒܐܠ, Arab. فساد. er vināhišngār ' orru or, de ro er', f. Dk iv, M 422 az-iz mehmānīh ī vināhišngārān n ardīh ud huškīh 7 . bavišngārān (bvašnikārą: सभंतू्ततकाया ाणा)ं. Pers. bavišn 'be oming, coming into existence, genera ion' ≈ Gr. γένεσις, Syr. ܗܘܝܐ, Arab. کون. See 4.88. Pers. bavišngār 'agen of be oming, genera or', f. Dk iv, M 422 az-iz bavišngārān n garmīh ud xv dīh 103 temporal world 8 , darkness is the opponent of light, stench of fragrance, ugliness of handsomeness, unsavouriness of savouriness, poison of antidote, the noxious wolf of the munificent cattle, and the bad villain of the good man. Beyond the world, the work of the Robbers 9 (Planets, etc.) is the opponent of the work of the divine Bestowers (fixed stars, constellations) 10 . Beyond all this legion, perceptible by sight and understandable by knowledge, this general information is certain i hin he imi of re emb an e: he a va are he o onen of the Yazata. 19-26. The existence of the opponent is prior to the creation, and his arrival to the creatures is posterior to the creation. The Creator created, intelligibly 11 , with the motive of the desirable creation, and through provision of a remedy, the creation, and 8 āvām ( γąm: यगु)े. er āvām (hangām) ' ime, age; ea on, period; point of time; universitas, ( em ora ) or d' ≈ S r ܟܠ ' ho e; or d' (Cf Book of Ps., 96C). Cf k ix, M 792 v nag ahār āvām, NM 1, 4, 10 āvām frazānagān er andar āvām 'in he or d; in our ime ', ee 1 35. 9 . ga gān (gadūgą: ग्रहाः). See 4.10. 10 . bay-baxš nīdārān (baγa baxšinīdārą: दानत्तवभकॄ्तणा)ं ≈ ba -bax ārān, f k iii, M 205 ba ān bax ārīh See 4 8 11 . dānišnīg (dānašnī: ज्ञानेन). Pers. dānišn 'kno edge, ien e', dānišnīg 'knowledgeable; intelligible; rational; spiritual' ≈ Gr. νοητός, νοερός, Syr. Cf CH 58 uš az m n g ī dānišn dānišnīg .معلوم ,معقول .Arab ,ܡܬܝܕܥܢܐ 104 put into operation. This one statement 12 consists of five parts of definition 13 : A. He created intelligibly. B. He created with motive. C. The motive of the creation was the necessity of creation. D. He created the creation as a remedy. E. The creator put the creatures into [their own] operations. 27-35. The existence of these five terms is manifest through creations, both spiritual 14 and material 15 he "in e igib e" ign [of His creation] is testified by the sagaciously arrangement of he rea ure "Crea ion i h mo ive" i manifest owing to the ame aga i " he mo ive a he ne e i of rea ion": For, 12 . vāzag (vāžaa: वाक्य)ं. Pers. vāzag 'word, statement, proposition, oratio; utterance; precept' ≈ Gr. λόγος, Syr. ܡܐܡܪܐ ,ܡܠܬܐ , Arab. قول. Cf. Dk iii, M 47 andar hān vāzag, viii, M 734 vāzag āšīdan 13 . āmān ( āmąn: सीमाः). Pers. āmān ' imi , erm, terminus; definition; part of proposition' (Armen. սահման) ≈ er vimand, Gr. ὅρος, , ὁρισμός, Syr. ܬܚܘܡܐ, Arab. ّحد Cf k viii, M 735 āmān ī vāng 14 . āfurišnān (a urašną: सतृ्तष्टभ्श्श्च). Pers. āfurišn '( iri ua or on e ua ) creation; hymn of praise' Cf k iii, M 202 āfurišn vāz ī dām fradum ed me ānjīgīh a mā ag ud hmag m n gīg ud ed nir g g īg nimā išn ... ' he āfurišn of the creatures is first only in the spiritual state, their matter and eed being iri ua , and ho ing he ma eria or d in o en ia ...' See 5.46. 15 . dahišnān (dahišnąn: दात्ततत्तभः). Pers. dahišn '(ma eria ) rea ion, rodu ion; gif , hari (dāšn)' Cf k iii, M 203 dahišn vāz ī dām az m n gīgīh g īgīh vard nīdan ud a d ag az mā ag ī-š ed nir g būd ' he dahišn of the creatures is solely the conversion of them from the spiritual to the material state, their forms developed from the matter in which they exi ed in o en ia ' 105 the arrangement of the creation so skilfully ought to arise from the requirement of creation. The necessity testifies that the creation itself is according to natural order i h mo ive "He rea ed [ he rea ion] a a remed " i demon ra ed hrough he intelligible creation. Because knowledge implies voluntary, and vo un ar na ura "He u in o o era ion", i manife hrough the functions of the creatures, one by one, both naturally and voluntarily. 36-39. The evidences of the existence of the opponent (antagonist) prior to the creation are many. One of them is the necessity of the creation of the creatures. Because the definition of "ne e i " i no a ied o an hing ex e "need" Consequently, from necessity is need, from need hurry (oppression), from hurry the existence of the opponent who is prior to the necessary operation, that is, creation 16 . 40-45. The arrival of the Onslaught 17 on the creatures, posterior to the (material) creation, shows the constitution of (the creatures as) the means of the Creator, for encountering the Opponent, before the onset of the Opponent, which is in accordance with the omnisciently pre-creation by the Creator. The instrument itself demonstrates that the creatures are arranged to combat against the Opponent similar to the natural arrangement. The operation of the creatures is similar to the natural removal of sorrow. Their establishment is similar to the preparation of a battle against the enemy and adversary. And 16 . See 7.21. 17 . ebgad (aibiga : प्रत्ततपक्षस्य). er ebgad 'on augh , aggre ion' (Av. aiβi gai i 'arriva , onset') ≈ abarra išnīh. Cf k iii, M 279 abarra išnīh ī judg hr ī d nīg ebgad nām 106 their operation, both natural and voluntary, is [similar to] repelling all pressure. 107 Fifth Chapter 10 1. Another chapter: Concerning the colloquies of the monists 1 , from which even the proof of the duality 2 is manifested. § 2-12. It should be known that: whoever wishes to know the Creator, he should give trouble to his own life, should meditate in a subtle way, and first he should know about his own body and ou , ha i : "Who created them, out of what, and for what operation? Who is his opponent and adversary? And who is his friend and assistant? Who hastens him to commit crime? Of ha ub an e i he? nd ho an he be aved?" 3 If not he is unable to know the Creator, according to His qualities of being 4 , and come to himself. 1 . ekīhu kārān ( akī xvaškārą: एकत्वसमालोत्तचना)ं. Pers. ekīh-u kār 'moni ' ≈ er k-bun š -u kār 'one ho on ider ha here i on one rin i e' (11.3). See 4.103. 2 . doīh (duī: त्तद्वत्वस्य). Pers. doīh 'dua i ; dua i m; duplicity' ≈ do-bunīh (Dk iii, M 104), see 12.33 dobun š aghangār 'dua i ' Cf. Dk iv, M 409 do doīh ī naxvi , K 48 nišān ī doīh 3 . Cf. CHP 1. 4 . nīh ( ūnī: यथास्थतया). Pers. nīh 'qua i ; manner, mode; character' ≈ Gr. ποιότης, Syr. ܐܝܢܝܘܬܐ, Arab. کيفية. Pers. ped nīh (Dk iv, M 418) ≈ Gr. ἐν τῷ ποῖόν ἐστιν, Syr. ܒܗܝ ܕܐܝܢܐ ܡܕܡ ܐܝܬܐܘܗ. 108 § 13 For, hen he bore he name of "Crea or", hen, a he same time he bore these three names: creation, religion and soul. § 14-19 Be au e he deriva ion of he name of "Crea or" from ha of " rea ion" i e kno n he Crea or of he creation created the creations with the view to the (special) functions, and does not let them without function. The function of the creature is: to know and perform the will of the Creator, and to abstain from what is not His will. From performing the will of the Creator and avoiding doing what is not His will results the salvation of the soul. § 20-27. The will of the creator cannot be known, except through the daēnā (religion) 5 of the Creator. The Religion is doubtless made (or, destined) by the Creator. Now, it is worthy to know that: God made the religion so as to make known His will. From the knowledge of His will in order to save the soul are manifested the beneficence and mercifulness of God. And from the religion as saviour for the soul are manifested the grandeur and value of the religion. From the necessity of the salvation of the soul are manifested the deception and delusion of the soul. From the deception and delusion of the soul are manifested a deceiver and deluder of the thoughts, words and deeds of man, and, at the same time a spoiler of souls is manifested. 28-32. Now it would be expedient for us to understand and know that: Of what substance is that deluder who spoils the souls? Because if he is said to be of the same substance that the 5 d n (dīn : दीत्तन). er d n 're igion, re igiou vi ion; on ien e; he ve a and Zand' ( v da nā) 109 material and spiritual creations of God, given that God made the religion for the salvation of the soul, then it is not right for Him to create the deceiver and deluder of souls knowingly and voluntarily. For if He be Himself the creator, and be Himself the deceiver and deluder of souls, and nothing occur except by His will, then, when we desire salvation from [this] God, whom shall we make as a support? 33-37. Now every intelligent man should know and recognize that: From whom should we flee and avoid, and to whom should we seek shelter, and in whom should we hope? The remedy of this matter is nothing else but to know God through His qualities. Because, as I wrote above 6 , it is necessary not only to know His existence, but also His qualities (or, attributes) and His will. 38-42. I have examined, in the world, all the doctrines and beliefs 7 that belong to the doctrinaires. One [doctrine] asserts that: All the good and evil in the world are due to God. And one asserts that: All the good of the world, besides the hope of saving the soul, is due to God, and the cause of all evil of the bod , be ide he fear of he ou , i ŋra Main u [ he doctrines] are derived from the division of these two original [doctrines] into schisms and sects. 43-77. I was ever fervent-hearted to know God, as I wrote above 8 , and inquiring in the research of His Religion and will. Likewise, for the sake of research, I travelled in foreign countries, in the land of Indians, [meeting] many different sects. 6 . See 5.6-9. 7 . k š ud vurravišn See 1 35. 8 . See 1.35-38. 110 Because, I did not like [to follow] a religion by inheritance, but I sought that which is more reliable and acceptable before the testimony of wisdom, I went also along with many different sects, until a time when, owing to the beneficence of the divinities, and the strength, fortune and power of the Good Religion, I escaped from the depths of the gloom and illsolvable doubtfulness. By the same power of the divine science 9 , and the books and colloquies of the wise, and the matchless books of the wise "Ādarpād āvandān", and the book written by he b e ed šn, on of Ādarfarr ba , named he " šn-nib g", and also the book of the excellent wise and righteous Ādarfarr ba , on of Farroxzād ho a he Leader of those of the good religion, explained parts of the Religion (or, the Avesta) and called it he "Book of he nkird", I was saved from much doubtfulness, error, deceit and wickedness of (false) doctrines, and, especially, from that one who was greater, more monstrous and more evil-teaching than [all] the deceivers, that is the hard-headed 10 Mani, whose doctrine was sorcery, religion deceitfulness, teaching malice, and habit secretiveness. I knowingly professed, by the power of philosophy and the strength of the divine science, not fanatically, but through the holy religion, the Ahuric laws of breaking off with the demons, ha he rea or hura Mazdā augh o he righ eou Zaraθuš ra 9 d n-dānāgīh (dīn dānāī: दीत्तनज्ञानस्य) er d n-dānāg ' i e in re igion, ver ed in he ve a and Zand; heo ogian' render v da n ā ( n Viz f 8v and da varān az d ndānāgān), d n-dānāgīh 'kno edge of he re igion, Scientia divina', f 1 45 d n-dānišnīh. See 5.92. 10 . vardmasturg mānī (ra ma arag mānāe: गरुोः मस्तग्ग ामानस्य). Pers. vard (Av. varǝ a, ar h vard ' airn, one', Kurd berd ' one, ro k, bou der', Waxī γ r ' oundingone'); Pers. masturg/ mastirg (Av. ma ǝrǝγan 'brain; ku '), cf. Dk ix, M 811. 111 Zaraθuš ra ame a one, a a rue a o e, o he our of Kai Vīš ā a, i h ub ime in igh He augh he re igion o Kavi Vīš ā a and he i e, i h a o erfu ongue, hrough testimony of wisdom, convincingly, eloquently, through resolving many doubts, and through giving visible testimony of he məṣa S əṇta, together with many [other] wonders, and much greatness which were beyond the power of worldly beings, and he whose Fravaṣi is worshipped saw them. Kay S ən δā a and Zairi vari and o her governor , and numerou sons of the warlike and sanguinary adopted the Religion. They even wandered to abroad, Rome (Greece, or Byzantium) and India, in propagating the Religion. Since then It passed on, by succession, to the lords and kings of the Kavi race, the exalted ones, until the ordeal with melted metal (lit. zinc) pouring upon he brea of he b e ed Ādarbād, on of Mahr end, in he reign of hi ( a e) Maje Šābuhr on of Ohrmazd, he king of kings, in a controversy with heretics of different species of many kinds, and especially with the greatest heretics among them who were also known as the Pe ībā ag 11 ; [in that ordeal and those on rover , Ādarbād] a qui ed him e f e he oman (or, Greek) [ hi o o her ] ho have been, a ever, named " nā " 12 , asked many knotty questions about this religion. There was no question making doubtful this religion that has been shelved. 11 . e ībā agān ( a a āβā a agą: अभीप्सतु्तभः) er e ībā (ag) 'h o ri e', f k iii, M 3 ur ed e ībā ah em g, k vi, M 485 va abzār mard m vad ihrag e ībā er e ībā īh 'h o ri ', f. Dk vi, M 481 xvadā d nīh a āb xvā agd nīh a āb e ībā īh a āb ah em gīh Cf a o e ībāgīh 'h o ri ; rea her '( V 104) 12 . anā (anā : नात्तस्तक) Ner ang ran a e anā a nāstikam. 'a hei , unbe iever' (nā ikaadj 'a hei i a '). 112 The sages of the Land of the Aryans (Ērānšahr, er ia) won them over. Not like other faiths that propagate their religious vision, secretively, deceivingly, delusively for the deceived, and undutifully among the nations and peoples with little knowledge, vulgar and demonic who have heard nothing from wisdom and philosoph and ien e he on' ie d o appearance until they have sufficiently deceived and deluded. Immediately they have deluded a sufficient group of little knowledge, they will appear with much inconsistent discourse, falsehood and deficiency [inherent in] their religion. 78-80. I here present a few of their much inconsistency and deficiency for informing the neophytes 13 of the dispute 14 . Seeing that the books of the sagacious ancients have much wisely discoursed of these things, guided by the desire of precision and acuteness, I contented myself to explain succinctly. May you observe it with kind regards. 13 . n gham zagān See 1 39, 45 14 dāde ānāgāhīh (dāe ą āgāhī : न्यायपत्तरत्तचतय)े. Pers. dāde ān 'judgmen ; a e; ivi a ; ega affair; di u e' (Kho Lā ana 'di u e', Bactr. 'id ') Cf k ix, M 791 dāde ān šnāx ārīh ud vizārdārīh 113 Sixth Chapter 11 1-2. From here on I write about the inconsistency of their (insane) discourses. May you cast an upright glance on it with wise eyes. 3-5. First about the monotheists 1 who state thus: " here i only one god 2 , who is benefactor 3 , wise 4 , powerful 5 , clement 6 1 . k-bun š -u kār ( ak bun aš xvaškār: एकमलूास्पदसमालोत्तचनः) 'one ho on ider ha here i on one rin i e, moni ' ≈ rab موح د. See 4.103 kīhu kārān 2 k a azd ≈ rab وحدّاهلل, or اهللّاحد. Cf. Q 2.163 ِّّإ ُُكْمِّإلَهٌهَّواِحٌدّالا ُّهَوّالراْحَهُنَّوِإَلَه لَهَهِّإالا .ُقْلُّهَوّاللاُهَّأَحدٌّ 112.1 ,الراِحيمُّ 3 kirbakkar (kǝrbagar: पणु्यकरो) ≈ S r ܛܒܐ, Arab. (حمسن) ,لطيف. Cf. Q ِّإناُهُّهَوّاْلَعِليُمّاحلَِْكيمُّ 12.100 َّلِطيٌفّليَماَّيَشاءُّ .ِإناَّريبي 4 dānāg (dānā: ज्ञानी) ≈ Arab. )العليمّاحلکيم ,عاملّ)الغيبّوالشهادة. Cf. Q 36.38 ِّّاْلَعزِيز .اْلَعِليمِّ 5 uvānīg ( vąnī: शत्तक्तमान)् ≈ rab اهللّ...ّهوّالقویّالعزيز ,اهللّعلیّکلّشیٍءّقدير ,عزيز, احلَِْكيُمّّاْلَعزِيزُّّأَنتَّ Cf. Q 5. 118 .مقتدر اْلَعزِيزُّّيّ اْلَقوُِّّهوَّّرَباكَِّّإنّا 11.66 , ّاْلُقواةُِّّذوّالرازااقُُّّهوَّّاللاهَِّّإنّا 51.58 , م ْقَتِدرٍَّّعزِيزٍّ 54.42 ,اْلَمِتنيُّ . 6 . xvābar (xvāβar: रक्षकः) ≈ rab ّرؤوفّرحيم، , cf. Q 19.93, 57.9 َّوِإناّاللاَهِّبُكْمَّلَرُءوٌف .ܛܝܒܘܬܐ xvābarīh ≈ S r .راِحيمٌّ 114 and merciful 7 , so that both pious deed and crime, truth and falsehood, life and death, good and evil come from him 8 " 6-16. Now ask them: Is god always beneficent and merciful, benefactor and law-abiding 9 ? Does he know all that is and was and will be? Does he attain whatever he wills? And this too: Is he law-abiding and interceding 10 , or is he once thus and another time not thus? For if he be clement, benefactor and merciful, then why has he thrown Ahrmen (here, Satan) and the demons and the hell and all this much evil and these marks (of punishment) 11 at his own creatures, through his clemency and benefaction and mercifulness? If he knew nothing of it, then where are his wisdom and omniscience? If he did not wish to keep calamity and evil away from his creatures, and to give only benefit to every person who is loyal, where is his lawabidingness and intercession? If it were not possible for him to not create it, then how is he omnipotent? Anyhow we may ob erve and on ider ha : hen he a ha "ever thing 7 abaxšā išngar (aβaxšāišnigar: क्षमापरश्च) ≈ rab غفور ,رحن. Pers. yazd xvābar abaxšā išngar ' eu mi eri or e emen ' ≈ ܐܠܗܐ ,اهللّالرحنّالرحيم .ِإناُهُّهَوّاْلَغُفوُرّالراِحيمُّ 39.53 ,اللاَهَّغُفورًاّراِحيًما Cf. Q 4.110 .ܡܪܚܡܢܐ ܘܡܪܚܦܢܐ 8 . Cf. Q 4.78 ُّكلّ َوِإن ِذِهِّمْنِّعنِدَكُّّقْل َه ُهْمَّسييَئٌةّيَ ُقولُواّ ِذِهِّمْنِّعنِدّاللاِهَّوِإنُّتِصب ْ َه ُهْمَّحَسَنٌةّيَ ُقوُلواّ ّميْنُّتِصب ْ .ِعنِدّاللاهِّ 9 dāde ānīg (dāe ąnī: न्यायत्व)ं ≈ rab حکيم, dāde ān ≈ rab حکم،ّقضاء, Syr. ܕܝܢܐ. Cf. Q 27.9 ُُّرّاْلَفاِصِلنيَّ 57 .6 ,أَنَاّاللاُهّاْلَعزِيُزّاحلَِْكيم َّّوُهَوَّخي ْ ّاحلَْقا ّلِلاِهّّيَ ُقص .ِإِنّاحلُْْكُمِّإالا 10 me ānjīg (m ąžaī : माध्यस्थ)ं ≈ ليسَّلاّمنّدونّاهللّولیّوالّشفيع ,شفيع. Cf. Q 39.44ّ يًعا . ُقلّليلاِهّالشاَفاَعُةَّجَِ 11 dr šag (vīr šaa: आम्नाय)ं er dr š(ag) 'branding, mark of au er ', Armen. Դրոշմ 'character, mark; seal; blemish', Xvarā ānī dǝr š(m) 'mark made b u ing or branding in' Cf k viii, M 710 bann ud dr š (Vd 3 41 baṇdǝm ... draošǝm); J 16 34 n and vad ud dr šag. 115 good 12 and evil 13 has arisen from god", hen here i no possibility except if they separate from him these four virtues which are requisite for divinty, i.e., omniscience 14 , omnipotence 15 , goodness 16 and mercifulness 17 . When only one of these four virtues is separated from him, then he is not complete in his divinity (godhead). For, he who is not omniscient, or not omnipotent, or not good, or not merciful is not god. 17-19. Further: When he is a successful ruler over every person and thing 18 , then why did not he exempt his world and kingdom from every enemy and adversary of his activities, so that there would not be anything whatever of offence, oppression, injustice and complaint for any one in his kingdom? Since the kingdom and or lordship of a human king and or lord is at that time esteemed when he can protect and take care of his country and kingdom, through his wisdom, so that the enemies of his activities may not dare to rise up against him, and to commit sin and harm; or, when the enemies of his activities rise up against him, then he can keep them away from his bosom friends, and make every one exempt from offence. 12 n kīh (nə kī: शभु)ं ≈ rab خي. 13 anāgīh (anāī: अन्याय)ं ≈ rab شر. 14 harvi āgāhīh (haravi āgāhī: सर्व्ाज्ञानत्व)ं. Cf. Q 2.29 ٌَّوُهَوِّبُكليَّشْيٍءَّعِليم. 15 vi uvānīh (vī vąnī: सर्व्ाशत्तक्तत्व)ं. Cf. Q 2.20 هَّعَلىُّكليَّشْيٍءَّقِديرٌِّإناّاللّا . 16 . vehīh (vahī: उिमत्व)ं ≈ rab فضل. 17 abaxšā andīh (aβaxšāiṇdī: क्षमावत्त्व)ं. Cf. Q 2.173 ٌِّإناّاللاَهَّغُفوٌرّراِحيم. 18 . Cf. Q 2.107 ُِّّكليَّشْيءٍّ 6.164 ,َمِلِكّالنااسِّ 2 .114 ,اللاَهَّلُهُّمْلُكّالساَماَواِتَّواأَلْرض .َوُهَوَّرب 116 20-26. Further: If he be victorious, prevailing and dominating 19 , then over whom are his victory, prevalence and domination? For victory and prevalence are over the enemies who take the opposite side in a conflict. It is not proper to be oneself the enemy who takes the opposite side towards his own. As long as there is no enemy and opponent over whom he becomes victorious and prevalent, victory and prevalence will not be attributed to him. For even cattle and sheep, when they have no adversary and injurer, are prevailing and victorious over themselves! 27-29. Further: Is he contented 20 and acquainted with 21 his divinity and grandeur 22 , or not? If he be contented and acquainted with, then he is contented to make enemies and criminals knowingly and voluntarily, and to cause a disturbance in the world, and to be content with the misery of the world and creatures. But is it proper to want them crime and calamity, and to be indeed their enemy and curser, and to make man calamitous and hellish? 30-33. Further: Whatever he says, does he speak truthfully and credibly, or not? If he speak truthfully and credibly, then when he says that "I am a friend of good deed 23 and an enemy of crime 24 " 25 , and however he creates more crime and criminals 19 . Cf. Q 54.55 ٍّاللاُهّاْلَواِحُدّاْلَقهاارُّ 12.39 ,ِفَّمْقَعِدِّصْدٍقِّعنَدَّمِليٍكّم ْقَتِدر. 20 . hunsand (xvara aṇd: सतंोिी) ≈ rab راضي. 21 dānāg ud hun and (dānā xvara aṇd: ज्ञानी सतंोिी) ≈ رضیّاهللّ...ّفعلم. 22 . vazurgīh (vazurgī: महत्त्वने). Cf. Q 4.34 َّكِبيًا َّكاَنَّعِليًّا .ِإناّاللاَه 23 kirbag (kǝrbaa: पणु्य)े ≈ rab إحسان. 24 bazag (bažaa: पाप)े ≈ rab (فساد) ,سوء. 117 than good deed and benefactors, then where is his truthful speaking? 34-36. Further: Is his will good, or evil? If his will be evil, then from what is his divinity? If his will be good, then why are the evil ones and evil more than the good ones and good? 37-44. Further: Is he merciful, or not? If he be not merciful, then from what is his divinity? If he be merciful, then why does he say that "I ea ed 26 the heart, ears and eyes of men, so that it is not possible for them to think, speak or do anything but that hi h i de ired b me" 27 . Some of them were by chance 28 made great and free (noble); and some others were killed and annihilated by many kinds of death, and were thrown to eternal he "So ha ho e hom I make anew, become good and iou " No ho e ho ere made anew, are, except a few, much more criminal and more sinful than those who were before. 45-51. Further: If whatever he does, he does with wisdom and with (good) reason, then when he had no opponent and adversary, as soon as he prepared the creation of the first [man], 25 . Cf. Q 2.195 ّاْلُمْحِسِننيَّ َوَأْحِسُنواِّْإناّاللاَهّحيُِب نْ َياَّوُحْسَنّثَ َواِبَّفآتَّ 3.148 ,(5.93) اُهُمّاللاُهّثَ َواَبّالد ّاْلُمْحِسِننيَّ ّاْلَفَسادَّ 2.205 ;اآلِخَرِةَّواللاُهّحيُِب ّاْلُمْفِسِدينَّ 28.77 ,َواللاُهّالَّحيُِب .ِإناّاللاَهّالّحيُِب 26 āviš (haβa : त्तवमतु्तद्रतवान)् er āvāš- ≈ rab ختم. 27 . Cf. Q 2.7 ٌُّقْلّأَرَأَيْ ُتْمّ 6.46 ,َخَتَمّاللاُهَّعَلىّقُ ُلوِِبِْمَّوَعَلىََّسِْعِهْمَّوَعَلىّأَْبَصارِِهْمِّغَشاَوٌةَّوََلُْمَّعَذاٌبَّعِظيم ُرّاللاِهّيَْأتِيُكمّبِِهّ اللاُهََّسَْعُكْمَّوأَْبَصارَُكْمَّوَخَتَمَّعَلىّقُ ُلوِبُكمّمانّْ ِإْنَّأَخذَّ َّكْيَفُّنَصريُفّاآليَاتِِّإَلٌهَّغي ْ انظُْر ُهْمَّيْصِدُفونَّ ,ُُثّا اللاُهَّعَلىِّعْلٍمَّوَخَتَمَّعَلى أَفَ َرأَْيَتَّمِنّاَّتاَذَّ 45.23 ِمنّبَ ْعِدّ ََسِْعِهَّوقَ ْلِبِهَّوَجَعَلَّعَلىَّبَصرِِهِّغَشاَوًةَّفَمنّيَ ْهِديهِّ ِإََلَُهَّهَواُهَّوَأَضلاهُّ ُرونَّاللاِهّأََفالَّتذَكّا . Cf. also Deut. (Deharim) 29.3. 28 ed handāz 'in iden a ' 118 why did his servants turn, to demoniacal disobedience toward the (first) man 29 , and to the infidelity deserving hell? If he did not know that they would turn, then it is convenient (to suppose that) he resorted to trial [and error]. Because he has prepared many thousands and ten-thousands so that they may serve him and honour his lordship 30 , but all have become disobedient and heedless 31 . For people, with their little knowledge, cannot prepare and fashion (things) according to their will, and however, if they prepare and fashion something which does not so appear and become as is their will, they do not insist to prepare it again, but they keep themselves from doing it again. Whereas the omnipotent and omniscient lord, of the numerous and innumerable things he has hitherto made and prepared, not even one appears and becomes as is his will, and yet still he does not keep himself from preparing and creating anew. 52-60. As the creator prepared the first angel 32 , on account of respect out of fire 33 , for several thousand years, as they say, [the angel] served him through worship. At last, (the first angel) did disobey only one command that was given by him hu : " a 29 mard m 'man; mankind' [naxvi n mard m ' he fir man' = (Man ) noxvīr] ≈ آدم. 30 . Cf. Q 51.56 ِّلِيَ ْعُبُدون .َوَماَّخَلْقُتّاجلِْناَّواإِلنَسِّإالّا 31 . a-ni ūš-handarz lit. 'no -listening-to-admoni ion' 32 fr agān (frī agą: गणान)् er fr ag 'me enger, a o e; ange ' ≈ Arab. مألک. Cf. 7.11, 15.31, 17.61, 18.50, 20.116, 38.74. Sogd fr š g translates Syr. ܡܐܠܟܐ 'me enger; ange ' 33 ā aš ≈ نار, cf. Q 7.12 ٌَّرّميْنُهَّخَلْقَتِِنِّمنّناارٍّقَاَلّأ َخي ْ نَاّْ . 119 homage o hi fir man hom I re ared ou of a !" 34 And he, reasonably, apologized as to what ought not to pay (homage). 35 Then he (the creator) despised and humiliated him with hurt and curse and wrath 36 , and turned him into the state of a demon and a devil 37 , and sent him out of heaven, and gave him several millennia of perpetual life and dominion 38 , o ha : "I will go and make our ervan a ra and de uded" 39 . Thus [god] made him voluntarily injurer and adversary. 40 61-75. Later on, the man to whom the supreme angel and many other worshippers were ordered to pay homage, on account of respect and honour, was put in the garden of paradise 41 , so that he may cultivate and eat all the produce, ex e of ha one ree of hi h he ordered hu : "You shall not ea of i !" 42 He prepared with them (the first man and woman) a deceiver and seducer, and let him into the garden. Some say he is a serpent 43 , and some say he is Ahrmen (Satan) 44 . God himself gave to men the nature of eating and greediness. Then the seducer de eived hem a ing: "Ea of ha ree!" Some a [he addressed] Adam. And they ate through the nature of eating. 34. Cf. Q 2.34, 7. 11-12. Cf. Dk iii, ch. 241. 35 . Cf. Q 7.13, 15.26-28, 38-76. 36 . Cf. Q 2.18. 37 d vīh ud druzīh (də βī u drūžī: दवेत्व ेदू्रजत्वचे). Cf. Q 2.34 ِإْبِليس. 38 . Cf. Q 15.37-38. 39 . Cf. Q 2.16-17, 7.16-17, 15.39, 38.82. 40 . Cf. Q 58.10. 41 b e ān ī vahiš (b ąn i vahə š : उद्यानचे स्वग्ग ाभवुनस्य) ≈ جناتّالفردوسّ جن ة، ' he garden of aradi e' 42 . Cf Q 7 19 Cf a o Gen (Béréši ), 2 15-17. 43 mār (mār: सर्प्पां) ≈ rab. حي ة, Syr. ܚܘܝܐ. 44 . ahrmen (Av. aŋra main u) ≈ شيطان ( ram š ḍā, = d v) 120 Having eaten, they became so knowing that they discerned and knew good and evil 45 . Because of that one injunction which they forgot, and he himself was the cause of that forgetfulness, he deprived him of that enormous respect and honour, and he forced him with his wife out of the garden of paradise by grievous wrath and disrespect 46 , and delivered them to the hands of the enemy who is deceiver and seducer, to impose his own will on them and to gain control of them. 78-87. Now, which injustice, unreasonable order 47 , slownessin-wisdom 48 , and little knowledge are more wrongful and more calamitous than that? Moreover, why did not he make that garden so fortified and firm that that seducer could not have gone into it? Henceforth, he (the seducer) has seduced and seduces many servants and worshippers [of the creator]. And, for this reason [the creator] has sent from time to time, many apostles and prophets to he or d, o ha : "They may save my servants from the hands of that seducer, and bring them into the right path and way 49 " The apostles and prophets whose duty was the bringing of mankind into the right way and path were all 45 . Cf. Gen. 3.1-7. Cf. also Q 2.36, 7.20-27, 20.120-126. 46 . Cf. Gen. 3. 23-24. 47 ab imframānīh (aβə imfarmąnī: त्तनःकारणादशेत्व)ं ' ommand i hou ur o e' 48 . pasxradīh i 'af eri dom' ( a xardī: अनतुात्तपबतु्तद्धत्व)ं ≈ a -dānišnīh 'kno edge af er he even ', an e i he of ŋra Mainyu (Bd 3, 9), cf. AV 166 durvand varanīg ī pasxrad. 49 . rāh ud ri ag ī rā (rāh u ra aa i rā : माग ेप्रवाहचे सत्व)े, cf. Q 1.6 ّاهِدنَا See 11.84 .אתכם בדרך הטובה והישרה Cf a o Sam (Šemūél) I 12, 23 الصيرَاَطّاْلُمْسَتِقيمَّ rāh ud and ī frār n 121 slain by a horrible death or banished according to ( rea or' ) own will 50 , the original seducer and deluder is left alive for ever, and till now his will to seduce and delude is more victorious and successful than that of god. Because, those seduced and astray are much more numerous than those in the right way and not seduced. 88-92. Further: Does he do whatever he does with a motive, or not? If he does it without a motive, then he acts at random, and it is not convenient to praise him who acts at random as a wise god. 51 If he does it with a motive, then, when he had no opponent and adversary, what is the motive and reason of creating all these creatures, such as demons and men who are disobedient, who strive against his will, and who are seducer, and these innumerable useless creatures? 93-97. Further: If he knows all that is, was and will be, then he ought not to create, through his knowledge and will, anything of which he may be regretful 52 , and which opposes his will and command, and becomes an adversary of his apostles who fulfil hi i If he a ha : " hi adver ar a rea ed good and nice in the beginning, but afterwards changed into evil and the deluding of he rea ure " hen ou hou d re ha : If he be omnipotent, why is the will of the adversary, in changing into evil and the deluding of the creatures, more prevailing and more 50 . Cf. Luke 11.49 Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν. Cf. also Matthew 23.34. 51 . Cf. VIII.48. 52 . Cf. VIII.65-68. 122 dominating than that of god? For in the (temporal) world 53 the evil is more powerful than the good. 98-102. Further: If the criminal too be out of his will, and he himself led the minds of criminals astray, and he himself sowed the seed of crime, when [the seed of crime] grew from the root, he slew one, and rewarded another, where then is his power of law-abidingness? 103-108. Further: Did he make and create this world with a motive, for his beatitude and for the sake of the ease and benefit of men, or without a motive, for his distress, and [for the sake of] the oppression, guilt, suffering and death of men? For if he made it without a motive, then he acted at random. An act without a motive is not acceptable on behalf of the wise. If he made it with a motive and he created for his own beatitude and for the ease and benefit of men, why then did he not bring forth prosperity and much-benefit? If his beatitude and benefit arise from the preparation of man and animal, what profit will he gain out of their slaughter and destruction? 109-114. If it was not he himself who gave the thought of crime to man, then who is he who dared to give the thought of crime contrary to his command and will? If it was he himself who gave it, and now he considers it a fault, then where is his rightfulness and intercession? While man, with little knowledge and small wisdom, does not, as far as he is able, allow lion and wolf and other beasts into 53 āvām ( γąm: यगु)े ' ime, age, e o h; or d' 123 his plantations 54 and barren lands 55 , lest they may spoil them, why has the merciful god let (/ thrown) Ahrmen (Satan) and the demons upon his own creatures, so that they have made them blind and deaf 56 , astray, deceitful, and hellish? 115-117. If he did (so) for testing – as they say that "he rea ed he evi for e ing he rea ure " 57 –, then why did he not know in advance man and animal? Because he whose authority is (dependent upon) testing is not to be called omniscient. 118-124. In brief: If god had no opponent and adversary, and was able to create all the creatures and creations free from harm, then why did he not create so? Or maybe did he wish it, but he was not able to do so? If he wished it, but he was not able, then he is not completely powerful. If he was able (to do so), but he did not wish it, then [he a ed] unmer ifu If he kne " here will be something or someone, among these creatures and rea ion hi h I rea e ha i no be a ording o m i ", and however he made (the world of life), then, it is unreasonable 54 . āba ān (āβa ąn: गोस्थानिे ु Sk go hāna ' o en') Far /āba / ' re ared and or oi ', f k iii, M195 mard m na ā ud hixr ud rīmanīh az āba zamīg b barend 55 r dagān (rə dagąn: त्तडभंिे ु Sk ḍimba- 'ne -born hi d; oung anima ') 'un u iva ed and ' (or, r dakān ' oung one '?) 56 k r ud karr render v kao ąm karafnąmca (Cf. Y9.18. Zand: kayak ud karab – hān k ed i ī azdān k r ud karr). Cf. TS9 n-š k r ud karr kird ab -uš ud vīftag ... 57 . Q 67.3 says that God created death and life so that he may try men – which of them is best in deeds. Cf. also 21.35 َنة َّواْلَْْيِِّفت ْ ُكل ّنَ ْفٍسَّذائَِقُةّاْلَمْوِتَّونَ ب ُْلوُكمّبِالشاري 'ever ou ( er on) i a e of dea h We r ou b evi and good b a of em a ion' 124 to be constantly so discontented and angry 58 with his own (creatures), and to curse 59 them, and to cast them away for punishment in hell. 60 125-131. Further: If the crime in thought, crime in word, crime in deed, and the sin which man thinks, speaks, and does, as well as aching, illness, poverty, and the punishment and calamity of hell, all of these are not possible to exist except through the will and command of god, as long as the will and power of god are eternal, because his essence is also eternal, it is then certain that, for ever, there is no hope for any one to be saved from calamity and punishment. 61 For it is thoroughly evident that there is no teacher or master whatever who keeps him away from this wicked and evil will, if, Heaven forbid, that (poor man) follow the advice of the apostles and religious au hori ie , i e "Commi no rime and in!" For they intend to reject the will and command of god. 58 x šm (xašm: कोपः) 'anger, ra h' ≈ rab غضب. Cf. Q 4.93 َّوَغِضَبّاللاُهَّعَلْيِه َعِظيًما َوَلَعَنُهَّوأََعداَّلُهَّعَذابًا 'God i ro h again him and he has cursed him and re ared for him an a fu doom ' See 5 60 59 . nifrīngarīh (nifrīngarī: शापश्च) ' ur ing' er nifrīdan ≈ rab لعن . Cf. Q 2.88 لاَعنَ ُهُمّاللاه 'God ha ur ed', f a o Q 4 52, 11 18, 33 57 60 ādifrāh ī dušox ( ādafrāh i d žax: त्तनग्रह ेनरकस्य). Cf. Q 4.93 َّفَجَزاُؤُهَّجَهناُم 'hi re ard i he for ever' َخاِلًدا 61 . Cf. Q 4.14 ٌّيُْدِخْلُهّنَارًاَّخاِلًداِّفيَهاَّوَلُهَّعَذاٌبّم ِهني 'he i make him (infide ) en er fire (= hell), where he will dwell for ever; his wi be a hamefu doom', َخاِلِديَنِّفيَهاّأََبًدا َطرِيَقَّجَهنامَّ 4.169 ' he road of he , herein he i abide for ever' Cf. also Q 5.85, 43.74, 72.23, 98.6. 125 132. Likewise: As both crime and good deed are his will, it is not clear whether he approves the good deeds of the good doing, or the crimes of the criminal. 62 133-143. Likewise: The physicians who, in the hope of (the salvation of) the soul, prepare medicines for the sick, and remove and dispel their pain and sickness, so that owing to that action they possess merit; however they are made ready for the punishment of hell. Those who, for the love of the soul, give something to the poor, needy, helpless, and thereby remove want and poverty from them and release them from (these calamities), so that owing to that action they possess merit; however they certainly have (charge of) grievous sin. If they state that: " he physicians who concoct remedies, and those who give things to the poor and helpless, all this is through the will of god 63 ", hen if god be without an adversary and without an opponent, then it is easier and more reasonable and more appropriate for him not to create sickness and poverty, than this: He himself makes them sick and poor, and he commands people hu : "Do make them hea h and free from an " 144-148. If they say that "His will is this that he may recompense the physicians and donors, in gratitude for their 62 ording o he Qur'ān ah him e f ead a ra he "h o ri e " " and " rong-doer (منافقني) ( ظاملني) . See Q 4.88 َُّأنّتَ ْهُدواَّْمْنَّأَضلاّاللاه 'See e o guide him hom ah ha ed a ra ?', 14 27 َوُيِضل ّاللاُهّالظااِلِمنَيَّويَ ْفَعُلّاللاُهَّماَّيَشاء 'God ed wrong-doers astray –God doe ha he i ' Cf a o 4 143, 7.186, 17.97, 30.29, 45.23. Anyway Allah leads astray whom he wills, and he guides whom he wills, cf. Q 14.4 َويَ ْهِديَّمنَّيَشاءَّوُهَوّاْلَعزِيُزّاحلَِْكيمُّ فَ ُيِضل ّاللاُهَّمنَّيَشاء . 63 ording o he Qur'ān ah doe ha he i , f Q 2.253 ّاللاَهّيَ ْفَعُل .ُكلًّّميْنِّعنِدّاللاهِّ and all things are from Allah, cf. Q 4.78 ,َماّيُرِيدُّ 126 goodness 64 , and make them proceed to Paradise and eternal beatitude" 65 , then notice that: How unlawfully and weakly he acts when, willing beneficence and prosperity for only one servant, he makes many innocents indigent (/ oppressed), poor, needy, sick, and calamitous! Moreover, if he be not able to bring beneficence and prosperity to one, except by indigence (/ oppression) and pain and harm to the other, then he does not deserve to be empowered, successful, and free from opposition. 149-154. If they say that: "He makes the sick and the poor proceed in the world of thought, and as a recompense 66 , to Paradise and eternal beatitude", hen (no i e ha ), if he be not able to give the recompense in the world of thought, except through the calamity in the world of life, then he is not almighty. Moreover, his production of indigence (/ violence) in the world of life is doubtless, precipitate, and unreasonable, but the recompense (in) the world of life is doubtful, unbelievable and after the production of indigence (/ violence). Since the previous violence is without a motive, the subsequent recompense will be alike without a motive and absurdly. Moreover, no subsequent liberty (/ nobility) is found after a previous violence without a cause. 155-158. Further: One of these three states is inevitably right: The things that are, or were, or will be in the world, are all by his will, or they are not, or there are some that are by his will 64 . Cf. Q 4.114 َّكِثٍيّمين َرِِّف َخي ْ َمْنّأََمَرِّبَصَدَقٍةّأَْوَّمْعُروٍفَّأْوِّإْصالحٍّ اّا ّالنااِسَّوَمنّيَ ْفَعْلّ َّناَْواُهْمِّإالّا بَ نْيَ ِتَغاءَّمْرَضاِتّاللاهَِّذِلَكّابّْ .َفَسْوَفّنُ ْؤتِيِهَّأْجًراَّعِظيًما 65 . Cf. Q 5.85 ِّنيَّفَأَثَابَ ُهُمّاللاُهِّبَاّقَاُلواَّْجنااٍتََّتْرِيِّمنّحَتِْتَهاّاألَنْ َهاُرَّخاِلِديَنِّفيَهاَّوَذِلَكَّجزَاءّاْلُمْحِسن . 66 ādāšn ( ādadahišni: प्रसाददान)ं ≈ rab جرأ . 127 and there are some that are not. For nothing whatever is found which is not good, or evil, or a mixture of both. 159-176. If they say that "a (things are according to) his i " 67 , then good and evil are both his will. If good and evil be both his will, he is of imperfect will, he is not perfect even as to one (good or evil). He who is of imperfect will may be of imperfect essence, as is shown above. If nothing be according to his will, on account of nothing being according to his will, he is will-less. He who is will-less, his action is natural (or, instinctive). He whose action is natural, he has received a nature and is made. If some be according to his will, and some be not according to his will, (and if) nothing be found in the world which is neither good nor evil 68 , then, if god be of good will, it is acknowledged that he is not malevolent, and that which is evil is not according to his will; and if he be of evil will, then he is inevitably not benevolent, and that which is good is not according to his will. If that which is good be according to the will of god, it is acknowledged that that which is evil is from the will of another one. If that which is evil be according to his will, then that which is good is inevitably from the will of another one. It is (then) inevitable and manifest the contrary of the will of god. 177-196. If one a ha " he evi origina e from man" 69 , then since the essence of man did not always exist, it is 67 . Cf. Q 4.78 ُِّكلًّّميْنِّعنِدّاللاه. 68 . Cf. Q 8.100. 69 . Cf. Q 4.79 ََّأَصاَبَكِّمْنَّحَسَنٍةَّفِمَنّاللاِهَّوَماَّأَصاَبَكِّمنَّسييَئٍةَّفِمنّن اْفِسك ' ha ever of good befalleth thee (O man) it is from Allah, and whatever of evil befalleth thee it i from h e f ' 128 inevitable that evil existed before man, or after, or it was concomitant with man. If they say that "i a before man", then, since there was no other creator of spiritual and material (worlds) apart from god, then, either god created evil, or it created its own essence, or it was itself eternal. If they say that "i a af er man", hen, in e human ub an e i ike i e a creation of god, and god did not create the evil of man in his substance, how does evil originate, by (human) activities, from him? If by his activities man produced evil in spite of the will of god, and god was well aware of this production by man, then it is manifest that god is imperfect in his will, and man is prevailing and victorious in repelling the will and command of god, and in committing evil contrary to the will of god, and the power of god in his own will and his servants is feeble. If they aim ha "he make hem ro eed afterwards to the hard punishment 70 of hell 71 " 72 , then, if god be an agent endowed with power, then not to let men commit crime but to expel it from their hearts (/ thoughts) would be more advantageous and more befitting to the clemency of god than to let them commit. It is inevitable that he was contented with it (i.e., with the committal of crime by man); and afterwards he contentedly punishes his own creatures. Indeed, (if) I consider one (principle), then either 70 (dušox) ādifrāh (d žax ādafrāh: नरकत्तनग्रहिे)ु ≈ rab عذاب. 71 dušox ≈ rab جهنم . 72 . In fa he Qur'ān a "he forgive hom he i , and uni he hom he i ' Cf 3 129 َيَشاءّيَ ْغِفُرِّلَمنَّيَشاءَّويُ َعذيُبَّمن . In another passage it is said that Allah will afflict the infidel in the world and the Hereafter, cf. 9.74 ّبْ ُهُم يُ َعذي نْ َياَّواآلِخَرةِّ َوَأناّاللاَهَّشِديُدّاْلَعَذابِّ) Anyway, Allah is sever in punishment .اللاُهَّعَذابًاّأَلِيًماِّفّالد يًعا Cf. also 4.140 .(2.196 اللاَهَّشِديُدّاْلِعَقابِّ ,2.165 ِإناّاللاَهَّجاِمُعّاْلُمَناِفِقنَيَّواْلَكاِفرِيَنِّفَّجَهناَمَّجَِ ' ah i ga her h o ri e and di be iever , a oge her, in o he ', 9 68 ّنَاَر 'fire of he for heir e erna abode' َجَهناَمَّخاِلِدينَّ 129 impotence, or little knowledge, or scanty goodness becomes manifest. 197-204. If they say that: "God spiritually and materially created evi for he rea on ha man ma a re ia e goodne ", then you should notice that, if evil be requisite and advantageous for appreciating goodness, then his will is (both) good and evil. If his will be evil and good, and (evil) be requisite and advantageous, then this is in contradiction with what they say ha "evi i no (through) hi i " 73 Concerning that also which they say that: "He created death, pain and poverty for the reason that people may much more appreciate life, health and opulence, and become more hankfu un o god", ou hou d no i e ha , taking such actions is unreasonable, after the manner of him who gives poison to people for the sake of increasing the value and price of an antidote 74 , so that he may sell the antidote more expensive and more costly. What kind of interceding act is this that in order to make known the value of goodness to some people, he lets pain and death and calamity come on some innocent people? 205-216 Fur her: grou of hem a e ha : "God i sovereign over every creature and creation, because the creations all belong to him. If he exercise [his authority] over them as he 73 From he book of šʿarī ( on erning he Muʿ azi i e ): 74 . For the ana og of "God & H e: an ido e & oi on", f ugu ine, Contra Faustum, XXI, 16. 130 desires, and whatsoever he desires, he is not oppressor. Because, oppression is that which one inflicts upon something which does not belong to him. Then, he who possesses all things, exercises over them as he desires, and is not oppressor" 75 You should therefore know this that: If, on account of sovereignty, he who oppresses is not to be called oppressor, then he who is a sovereign and tells a lie, is veracious; and he who, on account of sovereignty, commits crime, sin, theft and robbery is not to be called a sinner. As the blessed R šn, son of Ādarfarr bay 76 , related as a parable: «They saw a man who was fucking an ass. When they asked him: Why do you commit this obscene act? He replied thus, in excuse: The ass belongs to me. » 217-221. Again, you should ask them: Is god a friend, or an enemy, to these creatures and creations which he has created? If he be a friend of creatures, then it is not convenient to him to desire and create the misery and calamity of the creatures, and 75 . This is the opinion of the Ahl al-Uṣū ( i 'fundamen a i ') Cf Šahre ānī هّوِّملکه،ّيفعلّمايشاءّوأماّالعدلّفعلیّمذهبّأهلّالسنةّأنّاهللّتعالیّعدٌلّفیّأفعاله،ِّبعنیّأنهّمتصرفّفیُّملک» وّحيکمّمايريد.ّفالعدل:ّوضعّالشیءّموضعه،ّوّهوّالتصرفّفیّامللکّعلیّمقتضیّاملشيئةّوالعلم،ّوالظلمّبضده،ّفالّ ّ(.2751ّ/2531ّ،21ّّّّّّّّّّاملللّوالنحل،ّاجلزءّاالول،ّ)القاهرة،ّ«ّيتصورّمنهّجورّفیّاحلکمّوظلمّفیّالتصرف. Ašʿarī says the same thing: قال:ّ...ّوهوّاملالکّفیّخلقهّيفعلّماّيشاء،ّوحيکمّماّيريد.ّفاوّأدخلّاْلالئقّبأَجعهمّاجلنةّملّيکنّحيفا.ّولوّ» أدخلهمّالنارّملّيکنّجوراً،ّإذّالظلمّهوّالتصرفّفيماّالّميلکهّاملتصرف.ّأوّوضعّالشیءّفیّغيّموضعه،ّوهوّاملالکّ (202ّّّ«ّ)بّإليهّجور.املطلقّفالّيتصورّمنهّظلم،ّوالّينس 76 . See 10, 53-54. 131 to be never satisfied of the disturbance and calamity of his own creations. If he be an enemy of the creatures, then it is not convenient to him to create, through his power and knowledge, that thing which behaves like an enemy, and strives against his will. 222-244. This also you should ask: Is god always an erudite, good sovereign, and producing freedom (/ nobility), or an ignorant, bad sovereign, and oppressor, or sometimes an erudite, good sovereign, and producing freedom, and sometimes an ignorant, bad sovereign, and oppressor? If he be always an erudite, good sovereign, and producing freedom, then there is not, in his kingdom and sovereignty any tyranny, oppression, or complaint; and his friendship towards the creatures and the friendship of the creatures towards him are sincere. For this reason, he is merciful to his creatures, and his creatures are thankful, praise him, and are sincere friends towards him. Thus he deserves the name of "god" 77 . If he be an ignorant, bad sovereign, and oppressor, then he is a true enemy to the creatures, and his creatures are alike (enemy) to him. For that very reason, he is a corruptor, destroyer, and seducer of the creatures, and his creatures complain of him, strive against him, and are his true enemies. And he does not deserve the name of "god". Since he is eternal, the creatures have no hope to be made free from fear of oppression and calamity to all eternity. 77 . yazd ( aza : इअजदः). Pers. yazd (Av. yazata- 'worthy of worship') ≈ Syr. ܐܠܗܐ. 132 If he be sometimes a good sovereign, erudite, and producing freedom, and sometimes the reverse, then his friendship towards the creatures is mingled. From a mingled friendship appears mingled action, and from a mingled action a mingled essence. His creatures also are mingled friends towards him. One' riva , not if he be a friend, is not an enemy, not if he be a thankful, is not a complaining one, not if he be a praiser, is not one who b ame him, ha ' he a it is among all natural creatures, it is manifest. 245-249. Further: Since all things, in the world (of life), are not outside of these two (descriptive) names, good and evil, if good and evil be said to be from god and out of god' i 78 , then the poor Ahrmen (Satan) who is not sinful nor the principle (of evil), and never was, nor will be evil and rebellious, is unreasonably defamed. That which is mentioned in the Qur'ān 79 ha "Ahrmen (Satan) became rebellious, and they (= He) put him ou of heaven" 80 is unreasonable. Because even that rebe ion and di obedien e ere ike i e ou of god' i 78 . Cf. , concerning the belief of the Sunnites : 79 . nib g (niβə : आगम)े er nib g ' ri ing, book, ri ure' Fars. , (niv ) ' ri ure; Qur'ān' . 80 . Concerning the disobedience of Satan and his expulsion from Paradise, cf. Q 7.11-18, 15.31-34, 17.61-63, 18.50, 20.116, 38.74-77. 133 250-252. Even if i be aid ha " he good comes from god, and out of god' i , and he evi from man" 81 , then Ahrmen is not the principle (of evil) nor he is sinful; and the curse on him and the blame of him are unreasonable. If, Heaven forbid, all this calamity and evil be, not out of a different substance, but out of one substance and from the essence of god himself, then god is his own enemy and adversary. 253-254. Further: To eak of " he exi en e of rime i hou a ub an e of rime" i ver puzzling, as it is puzzling to suppose evil out of the substance of good is deluding, then it is more puzzling to suppose Ahrmen who is the origin and principle of every crime out of the spiritual and material creation of god. 255-259. In short: If there be nothing which is not within the will of god, and if everything be out of the will of god 82 , no one is sinner, and also there is no reason to send the prophet and religion. If it be convenient to condemn any one for sinfulness, it is more convenient to condemn him who is the original agent, keeper and creator of every evil and crime. If it be said that evil and crime come from Ahrmen or man, and since they are likewise created by god, then the source – i.e., he who is the source (original cause) of evil– is worse than evil. 260-263. This also you should notice that: All sects attribute this saying to their (religious) authorities and apostles prescribed 81 . Cf. Q 4. 79 َّمااَّأَصاَبَكِّمْنَّحَسَنٍةَّفِمَنّاللاِهَّوَماَّأَصاَبَكِّمنَّسييَئٍةَّفِمنّن اْفِسك. 82 . Cf. Q 4.78 ًّّاللاهِِّّعندِّّمينُّّْكل 'a hing are from ah' 134 to their own "community" 83 : " erform good deed , ab ain from rime!" On a oun of seduction, they do not think this that: From where and from what principle does proceed the crime about which it is commanded that "You shall not commit it, and I will cast him who commits it into eternal hell"? For if (the crime) be out of god, then it would be easier for him not to create it, than, after having created it and made it manifest, to command us to abstain from it. Thus, I do not find any advantage and cause in the spiritual and material creation of evil. 264-279. Moreover: In their Scriptures about good deed and crime there are contradictory statements, (for example) : "Good deed and crime proceed both from me. Neither demons, nor sorcerers are capable to harm any one, no one who accepts religion or does good, and no one who walks in infidelity or commits crime, except through my i " In he ame ri ure (Qur'ān), he threatens a lot and utters curses on the creatures hu : "Wh do men i and ommi ha rime hi h I i for hem?" he i and a are in hi o n hand , and even o he frightens them with punishment in body and soul. In another a e he a e hu : "I m e f am he seducer of people. For if it be my will, I would show them the right way, but it is my will ha he go o he " 84 nd in ano her a e he a e hu : "Man him e f i he agen of rime" 85 83 . ram (ram: यथूिे)ु. Pers. ram 'herd, ro d, eo e, ommuni ' ≈ Syr. .امة .eople, na ion; o u a e, ro d', Arab ' ܥܡܐ 84 . Cf. Q 7.178, 14.4, 6.125. 85 . Cf. Q 4.79. 135 In these three manners, god gives different evidences about his creatures: – One is this that he himself is Ahrmen (Satan). – One is this that he is himself the seducer of the creatures. – On the other hand, he himself falls in with Ahrmen in seducing he rea ure , hen he a e hu : "Some ime I do (commit crime), sometimes Ahrmen doe " hrough ha hi h he a e ha "Man him e f ommi rime", he join hi o n i h Ahrmen in avoiding crime. For if men commit crime because of their substance and their own misleading, then god, with Satan, is far from the crime. Because, as it is not because of god, it is not even because of Ahrmen. 280-281. Again: You should ask those celled Muʿtazilites thus: Is it the will of god for people to abstain from crime, through their free will, to be saved from hell, and to lead them forward to heaven 86 , or not? 282-287. If one says that "it is not (his will)", hen he affirms the little goodness of god and the wickedness of his will. For this reason, he is not worthy to be praised as a divinity. If one says that "i i hi i ", hen he affirms the good will of god. For this reason, he is worthy to be praised as a divinity. 288-294 Be ide : "I he a ab e o fu fi hi i , or no ?" If one says that "he is not", hen he affirms the incapability of god (to fulfil) his will. For this reason, he is not worthy to be 86 . Cf. the concept of aṣlaḥ proposed by Abū l-Hudayl. 136 praised as an almighty divinity. If one says that "he i a ab e of fu fi ing hi i ", hen he affirms the capability of god (to fulfil) his will. For this reason, he is worthy to be praised as an almighty divinity. 295-302. Further: When he is capable of fulfilling his will, does he fulfil it, or not? If one says that "he fu fi i ", hen the abstaining from sin, being saved from hell, and attaining heaven would be manifest for all people. But the reality is not manifest so, and makes (or, proves) his religion false. If one says that "he is capable of fulfilling his will, but does no fu fi i ", hen he affirms the mercilessness of god, his misanthropy, and his failure to fulfil his will. For if he fulfil it, then it is no loss to him, and is a profit to people, and his will is fulfilled. If he do not fulfil it, then it is no profit to him, and it is a loss to people, and he fails to fulfil his will. 303-308. Further: Does he not fulfil it willingly, or unwillingly? If one says ha "he doe no fu fi i willingly", then he affirms that god is good-willed, but has no will to do good. Since this statement is contradictory, to think it is even wrong. If one says ha "he i unwilling, therefore does not fulfil it", then he affirms the weakness of god per se, or the existence of the injurer of his will. 309-317. In short: [If] this world of life had a director who was without opponent, without rival, and perfect in wisdom and goodness and power, then there would not be all these unfair deeds, oppression, calamity, pain and sorrow (of which suffer) 137 most of men and other creatures. Because, when a director is without opponent, and perfect in wisdom, he knows means for evil not to exist, and also remedies for removing evil. When he is perfect in goodness and merciful, he first of all has no will for the existence of evil, but rather the will for its non-existence. When he is perfect in power, he has the power (to prevent) any evil from coming into existence. Now, as in the world of life whose director is god, the existence of evil is undoubtedly obvious, we are faced with this alternative: Either the director has an opponent, or has not an opponent. When he does not know means for evil not to exist, and remedies for removing evil, the imperfect wisdom of god is thereby proved. Or, his will is both evil and good, the imperfect goodness of his will is proved. Or he is not able to prevent the existence of evil, and to remove it, then the imperfect power of god is proved. When he is imperfect in even one (of the qualities), wisdom, goodness, or power, then he is not worthy to be praised and worshipped as a divinity that is omnipotent, allgood, and omniscient. 318-328. You should know this also: Since any existing thing which is acting and willing, is not capable (of acting or willing) except if it be provided with qualities, then if the original existence of the creator be divinity, and his attributes be light, beauty, fragrance, purity, goodness, and wisdom, then darkness, ugliness, stench, filth, wickedness, and ignorance, which are the demoniacal qualities, ought to be far from him. If his original existence and quiddity be devilry, and his qualities be darkness, ugliness, stench, filth, wickedness and ignorance, then the qualities of divinity remain strange to him. If there be any existing to whom all these (attributes) belong, and they are 138 mingled, inseparably, with his essence, then because of this inseparability, there is no distinction between his goodness and his own evil. In this case, the hope of the hopeful is gone out. For, he who goes to heaven through doing good, is even there in evil and calamity. Because, there also, goodness is not distinct and separate from evil. If there be the least goodness which is distinct from evil, then there will be also the evil which is distinct and separate from goodness. This is acknowledged that the difference of good and evil is because of difference of substance. When the difference and separation of the two principles, from each other, are proved, then the hope of the hopeful will be true, and wisdom will be their guide. 329-336. You should know this also: Every word which is not (used) according to its definition (limit) 87 , is amorphous and meaningless (?). Likewise, he imi of "divini " i rin i a wisdom he imi of " i dom" i one ( hing, i e ,) beneficial action. A beneficial action is not an action inflicting loss. There are three manners of inflicting loss: – One is that which does not benefit oneself and inflicts loss to oneself. – <One is that which does not benefit another, but inflicts loss to oneself>. – One is that which inflicts loss to oneself and also to another. 337-338. From the creation of Ahrmen and the demons there is no benefit for the god who acts wisely, but there is even loss 87 . vimand ' imi ; defini ion' ≈ rab ّحد. See 3.8. 139 for others; and failure to fulfil his own will, owing to his own action, is revealed. 339-351. Moreover: If the will of god be goodness, and his will be perpetual, and he be able (to fulfil) what is convenient to his will, then, from the beginning to the end, all the goodness and righteousness in the world would have proceeded (according to) the will of god. Now it is manifest that wickedness and unrighteousness proceed much more. Therefore, we are faced with this alternative: Either they proceed through the will of god, or against his will. If they proceed through the will of god, then it is manifest that his will is for wickedness as well as for goodness. Or he is feeble and changeable in will. Since a will does not change, unless because of a cause or because of a changer, then, one of these two [is true]: Either, his will changes because of a cause; or, there is another one who changes his will. If they do not proceed through the will of god, then it is manifest that god is poor in his own will, and his will is not perfect; or, there is some injurer who wards his will off. 352-358. As to this also which they say that "god commanded Adam thus: You should not eat of this one tree hi h i in aradi e", you should ask them: The command which god gave to Adam, i.e. " ou hou d no ea of hi ree", was it good or evil? If the command were good, it is manifest that the tree was evil, and it is not proper for god to create any thing that is evil. If the tree were good, the command was evil, then it is not proper for god to give an evil command. If the tree were good, and in spite of this, he commanded them to not eat it, then it is not proper for god' goodne and mer ifu ne o kee a benefit away from his own innocent servants. 140 359-370. As to this also which they say that: "God guides every one whom he wills to the right way and belief, and, as the recompense, he leads him to the eternal beatitude; and him whom he does not will, he leaves him in irreligion and godlessness, and for this reason, he casts him into the eternal he and a ami " 88 , you should ask them: Is he good whose desire and will are for the religion and faith in god and the right way, or he whose desire and will are for the misguidance, irreligion and godlessness? If one says that "he is good whose de ire and i are for he re igion of god and he righ a ", now as to that man god wills him to be left in irreligion and misguidance and godlessness, [but] an apostle or another philanthropist invite him to adhere to the religion of god and the right way, is god better and more advantageous to that man, or that apostle and or that man (philanthropist)? If he says ha " he i of god i be er o him", hen he implicitly affirms ha "no acknowledging god, not adhering to the religion, and being mi guided are good" This is false and unacceptable [and not worthy to be taught]. But if he says that " oming to the right way and acknowledging god are better and more advantageous o him", hen he explicitly affirms that " he a o e and hi an hro i are be er o him han god" Be au e, a man ho desires and wills the right way and theism for men, is much better than that god, who wills error and agnosticism and irreligion for them; hence god is much worse than that man. 371-373. Further: If the crime in thought and the crime in action of men be according to god' i , now that god created the crime in thought and sowed crime in their mind, and Ahrmen (Satan) merely invites and hastens them to the committal of 88 . Cf. Q 14.4. 141 crime, then the crime in thought which is out of god and god' desire for it is even stronger and worse than the invitation of Satan. If their listening to Satan as to the committal of crime is due to the crime in thought which god created, and [their committal of rime] i ike i e ou of [god' ] de ire, hen i i acknowledged that god is much worse and more sinful than Ahrmen. 374-377. As regards these sayings which we have enumerated, there are three possibilities: – Either, all [sayings] are true; – or, all are false; – or, some are true and some are false. 378-382. If all be true, every saying that does not agree with these sayings is false. One of these two things [must be satisfied]: truth and falsehood. If all be false, every saying that does not agree with these sayings is true. [For] one of these two [must be satisfied]. If some be true and some be false, then, the true [sayings] are from the substance and family of truth, and the false [sayings] are from the substance and family of falsehood. 383. There are two origins: One from which proceeds truth, and one from which proceeds falsehood. 142 Seventh Chapter 12 1. Another [chapter]: Concerning the inconsistency of their discourse, some sayings from the book of the Dēnkird. 2-30. As to that which they say that: "God is around everything 1 , but nothing is inside him; he is inside everything, but nothing is around him; he is above everything, but nothing is below him; he is below everything, but nothing is above him; he sits upon a throne, but is not localised; he is inside heaven, but has no whereabouts; he is nowhere, and at the same time somewhere; he is in any place, and yet he has no place; everything is according to his will, and thus belongs to him. He is the principle of both evil and good. He is eternally merciless and clement. He prepares violence and is not violent. He has commanded him who is unable to perform (and him who is unable) to reject divine commands. He has created hellish him who is innocent, and (nevertheless) he is not cruel. He is aware of the infidelity and hellishness of some men, and he wills them thus. The good that he wills (he does not do it) or he does not will it. He has created a remedy, and is himself affliction. Or rather he has created want of remedy, and not a remedy. And yet he is free from opposition. He needs to take [men] on trial, and 1 . Cf. Dk iii, M 130-131. 143 yet he is omniscient. He who rejects [his] commands does it according to his will. And he who rejects his principle, he makes him sovereign. His commands are all executed, and yet can be found those who tread on his commands, and there is some of his will which is not fulfilled. He who rejects his will, does not injure his will. He has commanded that which is not his will. The command which is not inconsistent with his will and the command which is inconsistent with his will are both righteous. His will is good, and not unfair; and his will is evil, that makes evil things, [and nevertheless] that is lawful. 31-33. There are also many other inconsistencies in the discourses of the (Islamic) sects 2 . Therefore, it is impossible that a measured religion come from these manifold inconsistent statements. 33-63. Moreover, as to that which they state thus "the dualists 3 suppose the acts of god weak and feeble, and not compa ib e i h he grandeur of god", on this subject, I shall clearly state some words, thus: You should know that: Which one [of these two] has supposed divine acts weaker and feebler? 2 k šān (kə šą: दशानाना)ं. See 1.35. 3 . dobun š aghangārān (dubun aš aaaṇgārą: त्तद्वमलूास्यदसमालोत्तचना)ं. Pers. do-bun š ag-hangār 'one ho on ider o rin i e , dua i ' ≈ Arab. -dua i ; Mani haean ' Cf k iii, M 104 do' ܬܪܝܝ ܐܝܬܝܢܐ .Syr .أصحابّاالثنني bunīh 'dua i m', VZ 1 21 ā avānīh ī abar do-bun š (ag)īh. er doīh 'dua i ; dua i m; du i i ', ee 10 1, 16 61 144 – The one who states that: His own creations that were created by him, all have become disobedient to him and heedless of his advices, till even the smallest creatures strive against his will. Besides, they slew and crucified many prophets and apostles who were sent by him; and they abused, humiliated and treated with disrespect some of them. Moreover, not only his own dominion was not protected by him from the wicked created by him, but even he has himself counteracted his own dominion, and himself disturbs irremediably his own activities, and himself smites his own creations, and himself smites, by reason of his sinfulness, his own sinless servants. He himself makes his own loyal friends weak, needy, sinful, and seduced. [On account of his] anger on one sinless servant, that is Ahrmen (Satan), he makes his own innumerable creatures confused and astray. For a limited sin which is out of his own action, he puts the sinless to unlimited punishment. He shuts eternally the door of forgiveness. He is not filled with the pain, affliction, and calamity of his own creatures. He has perpetually in his possession the activity and management [of affairs]. Yet he is unable to persist in the commands which he gives in the beginning, middle or end. – Or, the one who states thus: He is the deity (lit. ' or h of or hi ') who is eternally lord, omniscient and omnipotent, whose dominion, knowledge and power are perpetual and of unlimited time. And benefit comes out of his goodness. His activities are with a motive, and his commands are advantageous. He is clement and compassionate as regards his servants, and bestows more rewards on the servant who succeeds [in dispute 4 ], and forgives the sinful who, on account 4 . See 10.74. 145 of his own sinfulness, becomes captive in the hands of the enemy, through absolution and cleansing from crime and filth; finally, he does not leave any good creature in captivity in the hands of the enemy. He is, with all his heart, their protector, keeper and nourishing in their battle and strife with enemies. He guards heavily his kingdom against the opponent of a different substance. His troop and army become victorious in the strife and battle, and he makes his creatures succeed, as regards every crime. 64-70. When it is observed to light, knowledge, sight, life, health and other divine creations, [it is manifest] that they are dominating and increasing over darkness, ignorance, blindness, death, sickness and other demoniacal accidents. Because, this is acknowledged that light expels all darkness, and knowledge is victorious over ignorance, and life is powerful and increasing over death. For, owing to the powerfulness and increase of life, there is the increasing of population from the [first human] couple 5 ; and all acknowledge it. Likewise, the victory and power of sight and health over blindness and sickness are manifest. 71-76. It is also convenient to observe this that: what does the demon (druj) that is the adversary (of Yazata) want? Against what does the army of God strive? he adver ar an hu : "Ei her I i annihi a e hi ear h and sky and the creatures and luminaries, or I will bring them into my possession, and will change them from their own substance, so that God shall not be capable to prepare the 5 . do mard m ≈ آدمّوّحو ا 'Adam & Eve'. 146 resurrection and to bring about the renovation 6 , and to restore his o n rea ure " The armies of God strive for this purpose that the adversary shall not be according to his desire and will. Moreover, the armies of God have been, since the primal creation, triumphant in strife and successful. 77-81. From this it is manifest that: God has destined this earth and sky; and it would be possible for him to annihilate all creatures and creations; but he is unable of annihilating even one of the smallest creatures of God. Because, if, by reason of death, the body be separated from the breathing soul, it is not the annihilation and change of substance from its essence, but rather is the change of accidents and the movement from place to place, from act to act. Moreover, each one of the substances of one' bod and (brea hing) ou i be again, in i o n substance, for other functions, as is revealed. These creatures and creations will subsist increasingly and perpetually active and advantageously until the requisite time, [as] is revealed. 82. As far as here, concerning this chapter, it seems [to me] complete. 6 . See 1.28. 147 Eighth Chapter 13 1-4. Another [chapter] : Concerning the inconsistency and false discourses of the first scripture, which they call Ōryātā 1 ; and about which all of them are of the same opinion, that god wrote it by his own hand and gave it to Moses. Since it comprises many errors from every evil, I shall here reveal, for your information, a few of many it contains. 5-13. In the beginning of the scripture it states thu : " he beginning were the earth where there was chaos 2 , and darkness, and black water, and the spirit of god was gliding upon the face of that black water 3 hen god aid: 'Le here be igh !' and 1 āzād (āžā : स्वततं्र.ं Skt. sva-tantran ' e fi , freedom') Cf the beginning of he ommen ar of Išodād: .ܡ  ܐ. ܐܘܪܫܠ ܐܘܪܝܬܐ. ܗܢܘ. ܢܘܗܪܐ ܐܬ ,Ōr ā ā, i e he igh ha ome (in o he or d) Ōreš em' ܗܢܘ. ܢܘܗܪܐ ܘܫܠܡܐ. i e igh and ea e'. See also 14.80. 2 . boh ud toh (āβxūn u ąn: पयोरुत्तधरा त्तवस्तीणा ा) ≈ Heb ֹּהּו ֹּהּו ת וָּב , Syr. ܬܘܗ inani e va ua' Cf Gen 1 2' ܘܒܘܗ 3 Cf Gen 1, 2 er āb ī āh ≈ Mand ma ā i āvā; Hebr תהום 'dee ab ; he de h (of a e , river, ea)' er abar r ī hān āb ī āh ≈ S r 148 there was light. 4 And the light seemed very good to him. 5 And he separated (the light from the darkness, and placed) the light for the day, and darkness for the night. 6 And, in six days, he created this world, the heaven(s) 7 and the earth. For, on the seventh day he was reposing and at rest 8 " 9 . 14. In like manner 10 , nowadays the Jews are at rest on the Sabbath day 11 . 15-17 hi a o: "He rea ed dam and hi oman Eve 12 , and put them into the Garden of Paradise 13 so that Adam might do ork in hi garden and kee i " 14 . 18-20 " donay 15 , who is god himself, commanded Adam hu : "Of ever ree of he garden hou ma e ea , ex e of ha ܥܒܪܝܐ ܪܝܩܢܐ ܠܡ. :Cf. Išodād, 14 .רוח er vaxš ≈ Heb ܥܠ ܐܦܝ ܬܗܘܡܐ .ܘܚܫܘܟܐ ܥܠ ܐܦܝ ܬܗܘܡܐ. 4 . Cf. Gen. 1, 3. 5 . Cf. Gen. 1, 4. 6 . Cf. Gen. 1, 4-5. 7 . a mān (ā mąn : आकाश)ं ≈ Heb. יִּם ַמַ֖ .ַהשָּ 8 haf um r z ha īn ud ā ān Cf MSīh r z ī ā ān ≈ S r ܢܝܚܐ ܫܒܬܐ 'a da of re , Sabba h' 9 . Cf. Gen. 2, 1-2. 10 . ed hān ham rāz ( a ą ham rāž: तने सर्व्ारहस्यतया) 'in ike manner', cf. 2rāz ' a ern' (and no 1rāz 'm er ') 11 šambad (šuṇba : शनशै्चरीय)े 'Sabba h, Sa urda ', Heb ַשבָּת, Syr. ܫܒܬܐ. 12 . Cf. Gen. 1, 27. 13 . bāve ān ī vahiš , f XI 62 b e ān ī vahiš ≈ Heb גן עדן, Syr. ܦܪܕܝܣܐ .ܕܥܕܢ 14 . Cf. Gen. 2, 15. 149 tree of knowledge. For when thou eatest thereof thou shalt die " 16 21-22 " f er ard , he u a er en in o he garden ha serpent deceived Eve, saying: Pick [fruits] from this tree so that I eat, and give to Adam. 17 23-28 "She did ike i e oon a dam a e, hi knowledge was such that he distinguished good from evil. They did not die. [Adam] looked and knew that he was naked. He was hidden under a tree. And, on account of the shame of his nakedne , he u he eave of ree on hi bod " 18 . 29 " f er ard , donay went to the garden, and called Adam by name, thus: Where art thou? 19 30 " dam re ied hu : Here I am, under he ree, be au e I am naked. 20 31-33 " donay became angry. He said: Who informed thee that thou wast naked, unless thou hast eaten from the tree of knowledge, whereof I said thee that thou shouldest not eat? 21 15 . ād n (ādīn : आदीनः), cf. TM 28.10 ʾdwny, Hebr. ָאדֹון 'ma er, ord', S r ܐܕܘܢܝ 'dominu meu ' (ֹּנָּי ֹלַהיא ,Adonay is the god of the Jews .(ֲאד ֹּנָּי .ַואד 16 . Cf. Gen. 2, 16-17. 17 . Cf. Gen. 3, 1-6. 18 . Cf. Gen. 3, 7-8. 19 . Cf. Gen. 3, 9. 20 . Cf. Gen. 3, 10. 21 . Cf. Gen. 3, 11. 150 34. "Adam said: The woman whom thou gavest to me beguiled me, and I did eat. 22 35 " nd donay asked Eve: Why hast thou done this? 23 36 "Eve aid: he er en begui ed me " 24 37 "He ex e ed from he Garden of aradi e dam and Eve and he nake, a hree, under ur e " 25 38-40 "He aid o dam hu : h ea ing ha be by the outpouring of thy sweat and the heaving of the nostrils, until the end of thy life, and thy land shall grow all thorns, worms, and nake " 26 41 " hen un o Eve he aid: h regnan ha be in ain and suffering, and thy giving birth in grievous sorro " 27 42-45 " nd un o he er en he aid: hou ha be ur ed from among the quadrupeds and beasts of the plain and mountain, and thou shalt not have feet, and thy movement shall be upon thy belly, and thy food shall be dust, and between thy offspring and he oman' there shall be such hatred and enmity that they will <smite> the head of thy offspring, <and thy offspring> will bite <the heel of the offspring of woman> " 28 22 . Cf. Gen. 3, 12. 23 . Cf. Gen. 3, 13. 24 . Cf. Gen. 3, 13. 25 . Cf. Gen. 3, 17-19. 26 . Cf. Gen. 3.17-19. 27 . Cf. Gen. 3, 16. 28 . Cf. Gen. 3, 14-15. 151 46-47 hi a o, he a e ha : "He made and rea ed hi material world, and all that is in it, for mankind, and he made man overeign over a rea ure and rea ion , e and dr " 29 . 48. Now I will say a little against their speech, and [about] the falsehood of their discourses: 49-58. Where and with which limits were the earth of bohūand-tohū, darkness, god and his spirit, and the black water? Or, how was god himself? It is manifest that, he was not light. For, when he saw the light, because he had not seen it before, it eemed good o him If he a e "he a dark" 30 , then it is manifest that darkness is [his] origin and family and not light. If he a e "he a no dark, bu igh " 31 , then if he himself were light, why when he saw the light did it seem astonishing to him? nd if he a e "he a nei her igh nor dark", hen they have to make known a third [state] which is neither light nor dark. 59-63. Moreover, he whose place and dwelling was in darkness and dark water, and who had never seen the light, how was he able to see light? From what is his divinity? For, even now, any one who remains in darkness, cannot see light. Further: If his base and dwelling were darkness, then how could he stand opposite the light? For, this is known that darkness cannot stand opposite the light, for [light] repels and drives it away. 64-67. Furthermore: Was that earth of bohū-and-tohū limited or unlimited? If it were limited, then what was outside of it? If it were unlimited, then whither did his unlimitedness reach? As we 29 . Cf. Gen. 1, 26-29. 30 . Cf. Ps. 18, 12. 31 . Cf. Tim. 1 6, 16. 152 see, this earth and material world are not the same as the primal [earth and world]. 68-77. As to that which Adonay aid ha " e here be igh ", and it was, it is convenient to conclude that: Adonay was before [the existence of] light. When he willed to make the light, and he commanded that it come into being, then, in mind, he thought, how might this light be, beautiful or hideous? If the light, by its qualities, was found in the knowledge and thought of Adonay, then it is manifest that light was ever alike in the knowledge and mind of Adonay, and, alike outside of him. For, it is not possible to know and find anything unless its existence be manifest. If the light were ever, then it could not have been the creation of Adonay If he a ha " igh a no , b i qua i ie , in [hi ] kno edge", hen he be ough igh i hou kno ing ho i i , [he was] totally ignorant. Or, how is it possible ever to imagine in mind something about which one has never thought or known? 78-91. This also: That command for the becoming of light, did he give it to something, or to nothing 32 ? For, this is certain, that it is possible to give a command (only) to someone who is commanded. If he gave it to an existent light, then light itself already existed. And if he gave a command to a non-existent, then how did a non-existent hear the command of Adonay? Or, then how did he know that Adonay thus willed that "I should be ome igh "? For, ha did no (yet) exist did not hear the command of Adonay, since he had not yet created it. For, it is not possible to think, in any way, a non-existence. The non- 32 . a-tis/ adis (aθi : न कस्यत्तचत)् 'no hing, Nihi um', see 15 63 n i ≈ S r .ܐܠ ܡܕܡ 153 existent is destined non-existent, but the existent was wise and fore igh ed [ o] ha he kne "ho donay wants me to be ome", and he be ame in he manner [ donay] wanted him to be ome If he a e: " he igh be ame from he ord of Adonay ha he aid ' hou ha be ome', and i be ame", in e Adonay and his essence were dark, and he had never seen light, then how was it possible for that light to become from that word? For it is acknowledged that: word is born from mind (/ hough ) If he a e "hi ord a igh ", hi i very astonishing. For, it would signify that light will then be the fruit of darkness, and darkness is the seed [of light], and light is its mark. The light was hidden in the darkness. As I mentioned [above 33 ], it is not possible to give a command except to someone who is commanded, [then] it is known that, light existed first, and then he could give a command. 92-99. Further: He has arranged and created these creatures and creations, the heaven(s) and earth, in six days. The seventh (day) he rested therefrom. If he created this world not from ome hing, bu on from hi ommand, ' hou ha be ome', and it became, what is then the reason of this length of six days? For, if hi abour ere on a mu h a o a ' hou ha be ome', hen ha eng h of ix da s was very unlikely, and [so much] toil could not have come to him therefrom. If it be possible to make the non-existent exist, he is capable to create even without delay. And if he be incapable to create except through the days and hours, then it is not fitting to say that he created out of non-existent 34 . 33 . See 12.79. 34 az n 'ex nihilo', see 15.63 az n i ≈ S r ܡܕܡ ܐܠ ܡܢ . 154 100-105. Further: Since the reckoning of days is known from the sun, then before creating the sun, how did he know the number of he da , and heir name ? For, he a e: "He created on the fourth day, that is, Wednesday 35 " hi a o: On the seventh day, why did he have to rest and repose? Since in creating the world, the length and toil were only so much as that he oke hu : " hou ha be ome", ho hen ere on en ed the days that he had to rest and repose when his toil should be removed? For, if in he ame momen ha he aid " hou ha be ome" [and i be ame], hen he da of re 36 should also have taken place instantaneously. 106-113. Further: For what purpose and cause did he create Adam and Eve, so that they perform his will, and why did he not so make them that they would not turn from performing his will? For if before making [them] he knew that they would not listen to his commands, and nonetheless he made them, then it was unreasonable for him to become ill-humoured and angry with them. It appears that Adonay himself was not satisfied with the realization of his will, and he was manifestly an opponent and adversary of his own will. If he did not know them before making them, and did not know that they would not listen to his commands, then he is ignorant and ill-informed. If they state that "hi i i e f a ha he no ( i en)", h hen did he give the command that they do (listen to) him? Then why is not(listening to his commands) a sin? How does a horse move whom they harness to a chariot and hurry on with a whip? 35 . It refers to the creation of the lights in the arch of heaven, on the fourth day, י יעִּ .cf. Gen. 1, 14-19 ,יֹום ְרבִּ 36 . r z ī ā ān See 12.13. 155 114-115. From these statements are manifested the signs and marks of deceivers, whose will and command are inconsistent and incompatible one to the other. 116-120. If his will and desire were such that they shall not turn away from his will, then nonetheless their power and desire for turning away from his will were much stronger and more predominating than his [power] for not tuning away. If the will for their turning away from his will, and the knowledge of it, were his, and he gave the command for not turning away, then poor Adam, how could he not turn away? He is not even worthy to be the principle of that. For by turning away from his command, he only made a command into a lie; while by not turning away are made both will and knowledge into a lie. 121-134. Further: This garden which he prepared, for what purpose and advantage did he create it? As to the tree of kno edge i e f, on erning hi h he ommanded "Ye ha l not ea ", and i ued he injun ion for no ea ing of i , h hen did he desire to create it? It appears from his injunction and command, that he prefers more little knowledge and ignorance, and wills them more than knowledge and wisdom, and his advantage is greater from ignorance. For while they had not eaten from the tree of knowledge, they were ignorant, and neither disobedient nor mischievous unto him. But as soon as they acquired knowledge, they became disobedient. He did not care about their ignorance, but as soon as they acquired knowledge, he became ill-humoured and angry, and expelled them from Paradise with grievous unhappiness and pitilessness. Brief : he au e of he bir h of man' kno edge in he or d is the deceit of the serpent. They also say this: All things were created for man, wherefore it is apparent that he created the tree 156 for man, and that he made man dominant over all creature and creation. If that were so, why then did he injure [them] when they desired [to eat] from that tree which was theirs? 135-147. From these statements, it appears that: He had not a bit of knowledge. For, if he came forth to the garden, and cried, and a ed dam b name, " here ar hou", i i a if he ere unaware of the place where Adam was. He did not a bit foresee whether or not [Adam] had eaten from the tree, and he was unaware of this also: Who had eaten and what and how and when he had eaten, and by whom he had been deceived. If he ere a are, hen h had he o a k hu : "Ma e hou no have eaten of that tree about which I commanded: Thou shouldest not ea ?" At first, when he came forth, he was not ill-humoured, but after he knew that he had eaten, he then became ill-humoured and angry. His little knowledge is [manifest] from this also: He created the serpent, as his own adversary, and put it into the garden with them. Or else, why did not he make the garden so fortified that the snake and other enemies might not enter it. His menda i i manife from hi , hen he aid: "When ou ea from this ree, ou i die" he a e and did no die, bu became knowledgeable, and they distinguished good from evil. This also [shows] how inconsistent and opponent is his knowledge with his will and command. If he willed them to eat from the tree, and nonetheless he gave the command of not eating it, and knew that they would eat, then it is manifest that all [these] three are inconsistent, one towards the other: will and knowledge and command. 37 37 . See 11.93-102. 157 148-149. This also: When Adam committed sin, the curse which [Adonay] inflicted applies unlawfully to all, age after age. By whatever respect in which I deliberate, [I find Adonay] dull, ignorant, and nonsensical. 150. Concerning this chapter, on account of length, this much seems enough. 158 Ninth Chapter 14 1-3. I intend to write a little of the much inconsistency and abundant fallaciousness of the same Scripture, which is full of every evil and demonism. And I shall expose a summary, one-thousandth of it. May you observe [subtly] thereon. 4-8. First, thi i ha he a abou hi o n qua i : "I am Adonay, seeking vengeance, and repaying vengeance. 1 I will repay vengeance upon the children so far as the seventh generation 2 , and, nonetheless, I do not forget the original vengean e" 9-17. Somewhere else he a e : "[He i ] raging, and heav hearted. His lips are full of poison, his tongue a burning fire, and his breath as an overflowing stream 3 , and his voice as a thunder 4 – it is even more like the voice of demons. His seat is in the 1 . Cf. Deut. 32, 35 לי נקם ושלם לעת תמוט; Romans 12, 19 ܓܝܪ ܗܘ ܝܒܟܬ ܐܠܗܐ ܐܡܪ ܕܝܢܟ ܐܥܒܕ ܐܢܐ ܠܢܦܫܟ ܕܝܢܐ ܬܥܒܕ ܐܠ ܕܐܢ . 2 haf āvādag (haf aṇbādaa: सप्तत्वयैत्य)ं. Cf. Ex. 20, 5 אנכי יהוה אלהיך אל קנא .פקד עון אבת על־בנים על־שלשים ועל־רבעים לשנאי 3 . Cf. Deut. 4.24, Is. 30.27-28. 4 . Cf. Ex. 23.22, Ps. 77.19, 104.7. 159 gloom, dew and cloud 5 . His mount is the parching wind 6 . From the movement of his feet arises the whirlwind 7 . When he walks, behind him ari e he fire" 8 . 18-20 E e here, he aid abou hi ra hfu ne : "I a for ear in ra h abou he I rae i e " nd he aid: " he Israelites are erring-in-hear " 9 21-23 E e here, he aid: "Who i b ind 10 but my servant? Who is deaf 11 but the messenger whom I am destining? Who is b ind a he ha i overeign?" 12 – It is clear that their sovereign is Adonay himself 13 . 5 Cf 97 2, King I 8 12 er am ud nazm ud abr ≈ Hebr חשך ענן .(Deut. 4, 11) וערפל 6 . Cf. Ps. 18.10; 104.3. 7 . Cf. Nahum 1, 3. 8 . In the Ps. 50.3 a fire burns before Yahvé, and store-winds are round him. In the Is. 66.15 Yahvé will come in fire, and his chariots like the whirland, to render his anger with fury, and his rebuke with flames of fire. 9 . Cf. Ps. 95, 10 ידעו דרכי-לא ואמר עם תעי לבב הם והם --ארבעים שנה אקוט בדור aha ā r šken būdam ed [hān āvād,] u-m guft kū, ram hend k -šān [vīftag-]dil u-šān n dāni [rāh ī man.] 10 k r ≈ S r ܥܘܝܪܐ. 11 karr(ag) ≈ S r ܚܪܫܐ. 12 . Cf. Is. 42.19. The Isaiah speaks of « Yah è' ervan » ( ֹּוָּה ֶעֶבד יְה , Syr. ܥܒܕܗ ܕܡܪܝܐ) and not of Yahwè himself. 13 לכנויהוה מ . (Is 33, 22). 160 24. Elsewhere, he aid hu : " he fire-worshippers are misled 14 " 25-26 hi a o: "Hi a ion rodu e moke and ( ive) coal 15 ; and hi rife b ood hed" 27-28 hi a o: "I in i e men, one again he o her I i u on he k , and augh a hem" 16 . 29-31 hi a o: "In one night, he slew 160 000 of the army and troop of the giants, with a horrible death 17 . Another time, he slew 600 000 men, besides women and young children, out of the Israelites, in the wilderness, 18 except two men who e a ed" 19 . 32-33. Further, this demonstrates that: His final outcome is a regre For, he aid: "He a regre fu " nd he aid: "I regre making men on he ear h " 20 34 hi a o, he aid: "He i u on a hrone hi h four angels hold on their wings, so that from each one of their stone ing f o ou a river of fire " 21 14 eri agān ī ā aš (frīstagą ī ā aš: आराधकाः अग्नःे). Cf. Ez. 8 16: "... heir fa e o ard he ea ; and he or hi ed he un o ard he ea " 15 . Cf. Ps. 18.6. 16 . Cf. Ps. 2.4. 17 . Cf. Is. 37.36: The angel of Yahwè went out and put to death in the army of the Assyrians 185 000 men; when the people got up early in the morning, there was nothing to be seen but dead bodies. 18 . Cf. Ex. 12.37. 19 . Cf. Num. 14.30. 20 . Cf. Gen. 6.6-7. 161 35. Now, if he be spiritual, and not physical, then why does he trouble these four poor small [angels] who suppress complaint? 36-39. Furthermore: Every day, he prepares, with his own hand 90 000 angels, and they worship him until night-time, and then he dismisses them to a fiery river in hell 22 . When violence and injustice of this description are seen, how then is it convenient, for the worldlings, to live through the exercise of virtue and good deed? When he casts poor angels who are respectful, obedient, and pure-in-action, together with others who are sinners, to eternal hell, it is like that which another grou a ha : "God, on he da of he re urre ion, give he sun and moon both together with sinners to hell, because there are men ho have offered homage o hem" 23 . 40-43 E e here, i i a ed ha : "When he e e of he elder Abraham, the friend of Adonay, were afflicted, Adonay himself went to pay him a visit, and sat at his bedside, and inquired after his health. Abraham secretly summoned his deare on, I aa , and aid: "Go ou o aradi e, and bring beer that is light and ure!" 44-46. He went and brought it. Abraham prayed much Adonay: " ea e drink beer (or, wine and bread) 24 , in my hou e!" 21 . Cf. Dan. 7.9. 22 . Cf. Babylonian Talmud Ḥagigah 14a, Lamentations 3.23. 23 . Cf. Acts 2.20. 24 . ma j i ' ine (of) bar e ' 162 47. Adonay said: "I i no a e i For, i i no from aradi e, and [ hen] i no ure" 48. Then Abraham attested that: "The wine (of barley) is ure, and I aa , m deare on, brough i from aradi e" 49-50. Thereupon Adonay, convinced by Isaac, and because of braham' a e a ion a ed he beer. Then, when he desired to go, he would not let him until he took a solemn oath, one to the other. 51-57 [If e] ob erve hi " ee h" of abundan fallaciousness, not even one of its statements will be worthy [of god], such as his coming corporally to the house of Abraham, and eating bread, and drinking wine, none of these [statements] is worthy of him. It appears that the ailment of Abraham was not from Adonay, but from another agent. His want of knowledge and lack of intelligence were such that he knew nothing about the purity and origin of wine. And his lying was this that he said he would not drink the wine, but at last drank it, then he admitted that [wine] was pure. Now, he whose quality is this, how is he worthy of worship as a divinity that is omniscient and omnipotent? 58-61 E e here, i i a ed ha : " here a one, among he sick, who with his wife and children, was poor and unfortunate. He was ever very diligent and active in prayer, fasting and the services of god. One day, in prayer, he begged a favour: Give me affluence in my daily bread, so that it may be easier for me to live! 163 62-65. An angel descended, and said: God has not allotted thee, through the constellations, a daily bread more than this, and a new allotment is impossible. But [he says] I have created for you in Paradise a jewelled throne with four legs, as recompense for thy service and prayer. If you desire, I will give you one leg of ha hrone" 66-69. The prophet asked advice of his wife. The wife said: It is better for us to be content with the little daily bread and distress in this world than that our throne in paradise among our equals be three-legged. But if it is possible for thee, then tell [him to bestow] us a daily bread otherwise. 70. The angel came again and said: [He says:] Unless I disturb the celestial sphere, and create anew the heavens and earth, and fashion and set the motion of the stars anew, still before it is not known that thy destiny will fall out good or bad " 25 71-74. From this word, it is so manifest that: He himself is not the bestower of daily bread; and fate and destiny are not by his will, and he cannot change destiny; the revolutions of the celestial sphere, the sun and moon and stars are not within the 25 . Ta'anith, 25a: «On e hi (Hanina' ) ife aid o him: Ho ong ha we go on suffering so much: He replied: What shall we do? –Pray that something may be given to you, [she replied]. He prayed, and there emerged the figure of a hand reaching out to him a leg of a golden table. Thereupon he saw in a dream that the pious would one day eat at a three-legged golden table but he would eat at a two-legged table. Her husband said to her: Are you content that everybody shall eat at a perfect table and we at an imperfect table? She replied: What then shall we do? – Pray that the leg should be taken away from you, [she replied]. He prayed and it was taken away.» Cf o Beraḫo , 17 164 enclosure of his knowledge, or will, or command. This also: The hrone a o hi h he announ ed "I i give i in aradi e" i not [the result] of his action or creation. 75-76 E e here, he him e f oke hu : "I have ain he herd of sinners as much innumerab e a he inno en " 77-78. When the apostles (/ angels) protested this much unrea onab e a ion, hen he oke hu : "I am donay, with absolute power, supreme, without rival, and successful. No one dare o om ain again me " 26 79-86. There are much more statements, of abundant fallaciousness, it seemed to me too long to mention them. Whoever would deny or return from these words, should refer to the canon 27 , ha i he Āzād (Ōr ā ā), until he becomes aware of 26 . Cf. Babylonian Talmud Tractate Sanhedrin, folio 38b : « Rab Judah said in Rab's name: When the Holy One, blessed be He, wished to create man, He [first] created a company of ministering angels and said to them: Is it your desire that we make a man in our image? They answered: Sovereign of the Universe, what will be his deeds? Such and such will be his deeds, He replied. Thereupon they exclaimed: Sovereign of the Universe, What is man that thou art mindful of him, and the son of man that thou thinkest of him? Thereupon He stretched out His little finger among them and consumed them with fire. The same thing happened with a second company. The third company said to Him: Sovereign of the Universe, what did it avail the former [angels] that they spoke to Thee [as they did]? the whole world is Thine, and whatsoever that Thou wishest to do therein, do it. When He came to the men of the Age of the flood and of the division [of tongues] whose deeds were corrupt, they said to Him: Lord of the Universe, did not the first [company of angels] speak aright? Even to old age I am the same, and even to hoar hairs will I carry, He retorted. » 27 er da var ording o erikhanian āzād da var mean 'a er on competent in (the ex of he Je i h) radi ion', i e 'a rabbi' 165 the qualities (/contents) of the same book, and of the truth of that which I have stated. Now, if there be a god to whom these signs and marks apply, then truth is far from him, forgiveness strange to him, knowledge is not bestowed upon him, because he himself is the Demon of the hell, the Archont of the dark dwelling (of demons) of the gloomy seed, whom those misled by the demonic evil praise by the name of Adonay, and pay him homage. 87. This chapter is here completed. 166 Tenth Chapter 15 1-3. Another (chapter): About the inconsistency and illogical discourses and unformed disputations of Christian groups 1 , I express [my thoughts in] a few [words]. Since all three 2 are from one origin, which is Judaism, if anything be said against the one, it helps [to show] the error of all [three]. 4-6. You should know whence the origin of the Christian doctrine has come forth: In the country of Jerusalem, there was a oman of he ame Je ho a kno n a "the Virgin" 3 , and yet she was found pregnant. 7 When he a ked her: "Who i our regnan b ?" 8. She re ied: " he ange Gabrie ame un o me, and he spoke thus: You are pregnant by the Pure Wind 4 " 1 . Cf. DD 36.75-76 hamba āng bišnīh-iz ī ab brahm ī ar āgān 2 . viz., the Melchites, Jacobites and Nestorians. 3 . dušīzagīh (dušāžaī: दुश्चात्तरतया). er dušīzag 'maiden, virgin' / duxš ≈ Gr παρθένος, S r ܒܬܘܠܬܐ. Cf. Matthew 1, 23. 4 . vād ī āk (vā i āk: वायोः पत्तवत्रात)् 'ho iri , S iri u San u ' ≈ S r ܩܕܝܫܐ ܪܘܚܐ ܕܩܘܕܫܐ ܪܘܚܐ , , Sogd z r ʾ , ar h ʾʾd ʾg, Gr Πνεύ ατος ἁγίου Cf Ma he 1, 18 167 9. Then you should notice this: Who saw the angel Gabriel, apart from that woman wherefore it ought to consider that woman veracious? 10-11. If they say that, "On account of the noetic state 5 of that angel, no one was ab e o ee him", hen, if he au e of no seeing the angel be the noetic nature (of the angels), that woman also, for the same reason, was not capable to see him. 12-17. If they state that, "On account of the dignity of that woman, god made [the angel] visible to her, and he did not grant [ hi favour] o an one e e", however where is the evidence that the woman has spoken veraciously? Or [even] if that woman were well-known for veracity, then it is expedient to show [the angel] to other persons, so that, they might consider that testimony much more veracious. Now he has shown (the angel) to that woman only, and (for this reason) no one considered her as veracious. Now, you should notice that: All their religion is based on the saying of a woman who has given this evidence about herself. 18-24. Further: If they state that, "Me iah re eived exi en e from he ure Wind of god", hen if ha [ ind] be he only pure wind which comes from god, then the other winds, which are different from that, do not come from god, and are not pure, and inevitably another creator is demonstrated. If the winds be all from god and divine, they ought to be all pure. If only that one wind be pure, and the other winds filthy and not divine, as there is no creator whatever except god, that filth and impurity of the other winds are likewise from god. And if the other winds be 5 er m n g(īg)īh ' iri ua a e, imma eria i ' ( v mań um. 'nou ', mań avaadj 'noe i ') 168 those of god and divine, they ought to be all pure. Now, why do they consider that one as pure, and the other [winds] as impure? 25-30. Further: If Messiah were the son of god 6 , for the reason that god is, through material production and spiritual creation and nourishing, the father of all, then Messiah, as a son of god, is not different from a minor (or, negligible) creature produced materially or created spiritually by god. If he were born by means of generation (male nature) and conception (female nature), and if the birth of god ought to be through male and female, then, in like manner, as the spiritual archangels 7 are born, they ought to die too. Then, as regards the god also, [his] death will be doubtless. Because, where there is birth in such a manner, eating and drinking and even death will be certain. 31-35. Some even claim ha "Me iah i god himself" 8 Now this (claim) is more astonishing, that the great god 9 who holds and maintains both worlds (of thought and life) 10 , became with 6 . pus ī azd ≈ Gr υἱὸν θεοῦ, Syr. ܕܐܠܗܐ ܒܪܗ . Cf. Matthew 14.32-33: " nd hen he imbed in o he boa , he ind died do n. Then those who ere in he boa or hi ed him, a ing, ' ru ou are he Son of God ' " 7 amehr endān m n gān ≈ S r ܬܝܕܥܢܐ ܐܘܟܝܬ ܡܐܠܟܐܡ . 8 . Cf. John 10.30-33: " 'I and he Fa her are one ' gain he Je i ked up stones to stone him, but Jesus aid o hem, 'I have ho n ou man grea mira e from he Fa her For hi h of he e do ou one me?' 'We are no oning ou for an of he e,' re ied he Je , 'bu for b a hem , be au e ou, a mere man, aim o be God ' " 9 . yazd ī vazurg (yaza i guzurg: इअजदो यो महान)् ≈ هللا اکرب. 10 . do oxān (du āxąn: उभयोभ ुावनयोः. Sk bhuvanadva a ' he o or d (heaven and ear h)' 169 human nature 11 , and went into the womb of a Jewish woman. He left the royal throne and abandoned the government and protection of the sky and earth and the celestial sphere, etc., and fell, in secret, into a filthy and narrow place, and, finally, delivered himself to smiting, crucifixion, in the hands of enemies who, apart from death, perpetrated much obscenity and iniquity. 36-39. If they state that "He was inside the womb of a woman 12 because god exists in every place", then, being inside the womb of a woman, through existence in every place, is not different from being in any very filthy and very foul place. Although, saying "ever a e ha been he e en e of god" i an enormous fallacy. For if it be so, then any speech about the existence of anything except god would be false. 40-42 hereu on he a e hu : "He ubmi ed him e f o death and crucifixion, for the sake of demonstrating the re urre ion o men" If he ere no ab e o demon ra e he resurrection to men, except through that infamy and death and obscenity, then he does not deserve (the quality of) omnipotence. Or if he were without an opponent or adversary, then why did not he make men enlightened, insightful and without doubt as to resurrection, so that there would have been no need of perpetrating such obscenities, infamies, troubles which succeed to the wishes of his enemies. 11 . cihr ī mard mīh. Cf. Syr. ܐܢܫܝܐ ܟܝܢܐ 'human na ure', ܐܠܗܝܐ ܟܝܢܐ 'divine na ure' 12 . Cf. Luke 1.30-31: [30] " he ange said to her: Don't be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb, and bring for h a on, and i a hi name Je u " 170 43-45. If he submitted himself, through his will, to death, [for the purpose of] innovating (or, for making available the New Covenant) 13 , then it is not now reasonable to invoke woe and curse upon his slayers, and to vent his anger upon the Jews. They indeed ought not to invoke curse and woe upon them, but ought to reward them for their action. 46-50. Further, they state this, that: "Fa her and Son and ure Wind are three names which are not different one from the other 14 , nor one i before he o her" 15 . This also: If " he on i not less than the father, but in all kno edge equa o he fa her" 16 , what then is the reason of calling him by a different name? If it be proper for three to be one, then it is certainly possible for three to be nine and for nine to be three, 17 and it may be said, in this sequence, illogically for other numbers. 13 er n gv nagīh ≈ rab بدعة er n g v n 'ne a ( )' ≈ S r ne ovenan ', Gr διαθήκη καινή' ברית חדשה .Cf. Hebr .ܢܡܘܣܐ ܚܕܬܐ 14 Cf John' Fir Le er 5 7-8 "For here are hree ho bear i ne , he S iri , and he a er, and he b ood; and he hree agree a one " 15 Cf Babai' exam e of he Sun : The flame, heat and light of the sun cannot be separated.One is not prior to the other, but not one and the same thing. Although Father, Son and Holy spirits are not ܩܢܘܡܐ ܡܩܝܡܐ, but only Powers ܡܩܝܡܐ ܩܢܘܡܐ ,The divinity . ܚܝܐܠ , is inseparably united. Babai Magni Liber de Unione, 30, 25. See G. Chediath, The Christianity of Mar Babai the Great, Kottayam, 1982, 116. See also the Athanasian Creed (Quicunque Vult). 16 Cf hi i ian 2 6 "... o be equa i h God " er hāvand ≈ Gr ἴσος, Syr. ܦܚܡܐ. 17 . A. Périer, « Un rai é de Yah â ben ʿ dî, défen e du dogme de a rini é on re e obje ion d' -Kindî », R.O.C., XXII, 1920, 1-19, 9. ...«قالّالکندي:ّام اّقوَلمّأن ّثلثهّواحدّوواحداًّثلثةّفهذاّظاهرّاْلطاّ» 171 51-58. Besides: If the son be not less than the father, then the father is not greater than the son. 18 Then it is possible to say either that the father is from the son, or that the son is not from the father. This is certain, that anyone who is from him who is indeed his matter and seed, ought to be less than him from whom he is, either through time or through filiation. If the son be no less than the father, then the maker is not before what he has made, nor yet is greater; both ought to be principles, and the creature is not less than the creator, nor the creator greater than the creature. Whatever is said of this kind is illogical. 59-62. This also: If the son be equal to the father in all knowledge, then the father also is as ignorant as the son who was unaware of his death and crucifixion until they captured him and caused him infamy and outrage and put him to a tragic death. He did not know (the answer) when they asked him: "When is the day of re urre ion?" And he responded: "Of hi no one knows bu he fa her" 19 . 62. Since therefore the nescience of the son is certain, the father likewise (is ignorant). 63-68. This also: He created all the creatures and creations, and even his own adversary, out of nothing 20 , and led astray the slayers of his son. If god himself created the slayers of his son, 18 Cf 36 76 mašīhā ... ed u ī azd d n dārend kū u n keh az pid. 19 . Cf. Mark 13 32: "Bu of ha da or ha hour no one kno , no even he ange in heaven, nor he Son, bu on he Fa her " Cf. also Matthew 24.36. 20 . See 13.78. 172 and even, his own adversary, without a motive and without a cause, and they slew the son in spite of the knowledge of his (father), then it ought to be without doubt that, he himself was the slayer of his son. If he knew that, " hen I create a son, they i hen a him", and fina , he created him, [he acted] absurdly and unwisely. But if he did not know it, he is of little knowledge. 69-70. Furthermore: If god produced these creatures and creation out of nothing, and also produced and created the Adversary out of nothing, then their substance ought to be one. So why will not he save the Adversary in the same manner as the other creatures? 173 Eleventh Chapter 15 71. Another (chapter): About the inconsistency of their discourses. From their canonical 1 scriptures. 72 I i aid ha : "No hing fa from a ree, and no voi e arises in a land, nor two birds strive together, unless by the command of the father" 2 . 73-76. This statement demonstrates that: There is one principle, and everything is by his will. Then, for what purpose did he fa hion (/ " end") Messiah, who is his son; and which way did he fail [to show, and now the son] should show it? If all be by his will, and never were unsuccessful, the same explanation implies this that: The Jews slew his son, Messiah, through the will of the father. 1 er da var/ da r 'an en i ed er on; having mandate; high-priest; iri ua guide; ex ; anon', adj ' anoni a ', ed da var dār- ' o a e a forming he anon of ri ure'; Ba r λιστοβαρο 'manu ri ' er -Arab. , . 2 Mena e hink ha " e ex a ue me araî rovenir d'une mauvai e di ée " He ha ried o orre i a ording o he Ma he 10 29-30: n f ed vay tis az draxt, ud n baved var ed ar, ud n do murv k dram fr šend b framān ī id ' u un *oi eau ne ombe de 'arbre, au un heveu n'e ur a ê e*, e deux oi eaux ne e venden une dra hme que ar ordre du ère ' 174 77-78. Again, it says inconsistently about the free will 3 of the individuals (or, the bishop 4 states?): "He ha created man with free i " 5 79-84. Thus, the fault and sin which mankind commit are [the effects of] the freedom of will. He himself has given the freedom of will to man. Then, it ought to consider him as a sinner who is the original cause of sin. If man, by their free will, commit sin and crime, and not through the will of god, then, the sin and crime which, by nature 6 , proceed from the lion, serpent, wolf, scorpion and [other] stinging and slaying monsters, where is the freedom of will, and whose sin is it? Besides, the deadly poison which is in the aconite and other species of plants, the cause of which is not owing to free will, what is its principle? 85-88. If they state that, " he e oi on are useful and necessary in many medicines which expel the disease of the i k", hen ou hou d a k hem: Who has created the disease itself and its noxious effect, and what is its necessity, that, afterwards, he created and needed the medicine of the deadly poison? Or, would (not) be more proper if he had created an elixir for removing that disease than a medicine of poison? 3 er āzād-kām ≈ Gr προαίρεσις, Syr. ܒܨܒܝܢܐ ܚܐܪܐ ܒܪ , Lat. liberum arbi rium er āzādkāmīh ≈ S r ܨܒܝܢܐ ܚܐܪܘܬ . 4 er īgān 'firm, re aib e, onfiden ' rmen ոստիկան renders Gr. ἐπίσκοπος 'bi ho ; over eer' I prefer to read stīān ' er on , individua ' 5 . This statement is not found in he Go e See E hraim' fir di our e addre ed o H a iu : "For God o Whom no hing i diffi u ha created in us something which is difficult to explain, and that is, Free i " S E hraim' ro e efu a ion of Mani, Mar ion, and Bardai an, C W. Mitchell, London, 1912, xi. 6 . Pers. cihrīk-kunišn 'a ing na ura ', o āzād-kām 175 89. This also: From what origin is the name "noxiousness" 7 whose antonym, "usefulness" 8 , will be necessary? 90. Upon this chapter, it is possible to speak abundantly. I contented myself to explain succinctly. 7 er z āngārīh ≈ S r ܡܚܣܪܢܘܬܐ. 8 . Pers. sūdumandgārīh ≈ S r ܡܝܬܪܘܬܐ. 176 Twelfth Chapter 15 91-92. Another (chapter): From the discourses of their (religious) authority Paul, which are in contradiction with their proper principles. 93-96. They say this also: " he good that I desire, I do not do; but the evil which I do not desire, I do. It is no more I that do [it], but [sin] which dwells in me. For, I see [it] quarrelling against me, day and night." 1 97-98 gain, he a , from he di our e of Me iah: "God is the principle of the light and goodness, in him are no evil and darkne a a " 2 . 99-104. This also: "Just as a shepherd who provides protection for an hundred sheep, if the wolves carry off one of them, he goes after that one which the wolves carried off until he 1 . Cf. (the Gospel according to Paul:) Romans 7.19-23: "For he good which I desire, I don't do; but the evil which I don't desire, that I practice. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. I find then the law, that, to me, while I desire to do good, evil is present. For I delight in God's law after the inward man, but I see a different law in my members, warring against the law of my mind, and bringing me in o a ivi under he a of in hi h i in m member " 2 Cf John' fir e er 1 5: "God i igh , and in him i no darkne at a " 177 leads it back to the flock, and leaves the ninety and nine in the wilderness 3 . So I came to lead the misled, not the righteous. Because, those who are righteous have no need to be brought into the right way " 4 105-107. If the principle be one, and his will be wholly [fulfilled], then no one shall be astray and misled; even the o f' a ing of the sheep is likewise his will, and he himself created the wolf too. 108-109. The extremely inconsistent discourse of Messiah may appear in the case of the two principles. As they say, from the same discour e of Me iah: " here i ano her rin i e, an enemy of my father. I am the benevolent god " 5 3 . Cf. Matthew 18.12-14: "Wha do ou hink? If a man ha one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. Even so it is not the will of your Father who is in heaven that one of he e i e one hou d eri h " Cf a o Luke 15 4-5: "Whi h of ou men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found i ? When he ha found i , he arrie i on hi hou der , rejoi ing " 4 . Cf. Matthew 9.12-13: "When Je u heard i , he aid o hem: "Those who are healthy have no need for a physician, but those who are sick do. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I ame no o a he righ eou , bu inner o re en an e " " See a o Mark 2.17, Luke 5.31-32. 5 no her rin i e i " he rin e of hi or d" ( ܗܢܐ ܕܥܠܡܐ ܐܪܟܘܢܐ , ἄρχων τοῦ κόσμου τούτου, f John 12 31: "No i he judgmen of hi or d No he rin e of hi or d i be a ou "), or, " he devi " (ܤܛܢܐ, διάβολος, cf. Matthew 13.39: " he enem ho o ed hem i he devi he harve i he end of he age, and he rea er are ange ") Satan is also called 178 110. It is manifest, from this discourse, that he (Messiah) separates and distinguishes his own father from that enemy. 111-113. This also: "God ha fashioned (" en ") me for truth and through truth 6 . The evil-doer Evil Spirit 7 came to me to transgress (the law), and he desired to deceive me in many a " 8 . 114-116. Well, if the principle be one, and there be no contrary to it, why then was the Evil Spirit so powerful that he dared to make wander the son of god? If god himself created that evil-doer, then that making wander (" em a ion") a knowingly trough the will of [god] himself, and he himself made wander (/ was the " em er" of) the son. 117-118. This also, it says, that: "When he Je di u ed again him, he aid o he Je : 'Ye are from benea h; and I am from above. You are from hi or d; I am no of hi or d' " 9 119-121. This also he aid: "I kno ha ou are braham' seed, who was homicide from before. You desire to kill me. I do he " rin e of he o er of he air" (ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος) in Ephesians 2.2. 6 Cf John 18, 37: " i a e herefore aid to him: "Are you a king then?" Jesus answered: "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the ru h Ever one ho i of he ru h i en o m voi e " " 7 . Pers. ahrmen, Gr. πνεύματος. 8 . Cf. Matthew 4.1-11: " hen Je u a ed u b he S iri in o he i derne o be em ed b he devi ..." 9 Cf John 8 23: "He aid o hem: "You are from benea h I am from above. You are of this world. I am not of this or d " " 179 that which I have seen with my father; you do that which you have een i h our fa her" 10 . 122-129. This also: "If god be our fa her, ou would be my friend. For, I have proceeded forth from god; neither have I come of my own desire. He has fa hioned (" en ") me as a benevolent god. Then why do you not bear my word? Because you are from the evil-doer, you cannot bear [it]. And the will of your father you will do. He was not in the truth, whatever he spoke, he spoke a lie. For, you are liar, you and your father. I that tell the truth, you believe me not 11 . He who is of god, hears god' ords. But you do not hear my words, because you are not of god" 12 . 130-131. By all these words, it is demonstrated that: There are two prin i e : "One ha fa hioned (" en ") me; one that 10 . Cf. John 8, 37-38: "I kno ha ou are braham' eed, e ou eek to kill me, because my word finds no place in you. I say the things which I have seen with my Father; and you also do the things which you have seen with your fa her " 11 . Cf. John 8.42-45: " herefore Je u aid o hem, "If God ere our Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. Why don't you understand my speech? Because you can't hear my word. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. Bu be au e I e he ru h, ou don' be ieve me " 12 Cf John 8 47: "He ho i of God hear he ord of God For hi au e ou don' hear, be au e ou are no of God " 180 fashioned he Je " He a ed hi [ e ond] rin i e, he evildoer 13 , and not the benefactor. 132. This also he said: " ree of good cannot bring forth the fruit of evil, neither can a [tree] of evil bring forth the fruit of good." 14 133-140. This also: He either makes the whole tree with fruit of good, or makes the whole tree with fruit of evil. For, every tree is known by [its own] fruit, either of good or of evil. 15 He aid " he ho e ree", and no "half the tree". How is it convenient that half of a tree be light and half dark, half good and half evil, half veracity and half mendacity? If these two contend with each other, they cannot be one tree. 141-143. He also called the Je " he hi -serpent Jew" 16 , and he aid ha : "Ho an ou do good, when you are Jewish evil-doers?" 17 And he did no a hi o n fa her " he evil-doer" 144-145. This also, he says that: "Ever ree hi h he fa her ha no o n hou d be he n do n, and be a in o he fire" 18 . 13 er bazakkar 'evi -doer, rimina ', Gr ἀνθρωποκτόνος 'murdering man, homi ide', S r ܩܛܠ ܐܢܫܐ. 14 . Cf. Mathhew 7.18: " good ree an' rodu e evi frui , nei her an a orru ree rodu e good frui " Cf a o Luke 6 43 15 Cf Ma he 7 17: "Even o, ever good ree rodu e good frui ; bu the corrupt tree rodu e evi frui " Cf a o Ma hhe 12 33, Luke 6 43-44. 16 mār ī k fīg jehūdak Cf Ma he 3 7: "genera ion of vi er " ( ܝܠܕܐ " Γεννήματα ἐχιδνῶν), Ma he 23 33 " er en , genera ion of vi er ,ܕܐܟܕܢܐ ( ܕܐܟܕܢܐ ܝܠܕܐ ܚܘܘܬܐ , ὄφεις γεννήματα ἐχιδνῶν). Cf. also Luke 3.7. Hedayat : ; Menasce : " er en de mon de Juda" 17 . Cf. Matthew 12.34 : "You off ring of vi er , ho an ou, being evil, speak good things? For out of the abundance of the heart, the mouth eak " 181 It may be known, from this saying, that there is a tree, which the father has not sown, and it should be hewn down and cast away. 146-147. Furthermore: "I ame un o m o n, and m o n re eived me no " 19 . It may be known, from this word, that what is his own and what is not his own are two. 148-150. This also, it says, that: "Our fa her that are in heaven, may your kingdom come. May your will be done in earth, as in heaven. Give us daily bread! And do not bring us to em a ion!" 20 It is known, from this saying, that his will is not pure on earth as in heaven. 151. This also: " he em a ion of mankind i no ou of god " 21 18 . Cf. Matthew 3.10 : "Even no he ax ie a he roo of he ree Therefore, every tree that doesn't bring forth good fruit is cut down, and cast in o he fire " Ma he 15 13 : "Bu he an ered, "Ever an hi h m heavenly Father didn't plant will be u roo ed " 19 . Cf. John 1.11 : "He ame o hi o n, and ho e ho ere hi o n didn' re eive him " 20 . Cf. Matthew 6.9-13: " ra ike hi : Our Fa her in heaven, ma our name be kept holy. Let your kingdom come. Let your will be done, as in heaven, so on earth. Give us today our daily bread. Forgive us our debts, as we also forgive our debtors. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. men " er gumāngarīh, Gr πειρασμόν, La em a io 21 . Cf. The Letter from James 1.13-14: "Le no man a hen he i tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. But each one is tempted, when he is drawn away by his own lust, and enti ed " 182 152-153. This also, he initially said, that: "I have no ome o disturb the Law 22 of Moses, but I have come to make it more om e e" 23 . 153-154. Nevertheless all his words and commands were inconsistent with the ordinances and laws of Moses and disturbed these laws. 155. On this chapter, as far as here is complete. 22 er v n, rmen r n ≈ Gr νόμος, Syr. ܢܡܘܣܐ. Aram. אוריתא / rā ā/ ' he La (of Mo e ), he orah' 23 Ma he 5, 17: "" on' hink ha I ame o de ro he a (νόμον, " or he ro he I didn' ome o de ro , bu o fu fi (ܢܡܘܤܐ 183 Thirteenth Chapter 16 1-4. Moreover, is here written about the errors of Mani, one out of a thousand and ten thousand; because I am unable of more completely writing of the errors, (insane) speech, and deceit of Mani and the Manichaeans, much pain and long life would be necessary for me therein. § 4-7. Now, O Mazdayasnian of Zaraθuš ra, ou hou d know that the initial discourse of Mani is about the infinity of the principles; and the middle is about the mixture; and the final is about the separation of Light from Darkness –that which is more similar to non-separation. 1 1 hi a emen refer o Mani' do rine of he o rimeva rin i e and the three times : he idea of he o rin i e re re en he ba e of Mani' on o og : do bun vazurg; Syr. ܬܪܬܝܢ ܪܝܫܢܘܬܐ (cf. Theodorus bar Könai Liber Scholiorum, ed. by A. Scher, Paris, 1912, 311-312 ܘ ܬܪܬܝܢ ܪܝܫܢܘܬܐ. ܚܕܐ ܛܒܬܐ ܘܐܠܦ ܐܦ ܗ ܬܐ OTurk. öki yïltïz (cf. X ;( ܐܝܟ ܡܐ ܕܐܦ ܦܪܘܩܠܘܣ ܘܚܕܐ ܒܝܫ vā vānīf VIII A/ 158); Chin. (da) erzong (cf. the Manichaean Treatise from Dunhuang III). he hree ime (O urk üč öd, f Xvā vānīf VIII / 158-199; Chin. san-ji, f Sanji jing 'S ri ure of he hree ime ') of he "Hi or " of he or d are: ini ia e ara ion ( er bun, L ini ium); mix ure (me ān, L medium); and fina e ara ion (frazām, L finem) Cf ugu ine, Con ra Felicem I, 9-10 Venit Manichaeus et per suam praedicationem docuit nos initium medium et finem. 184 § 8-9. Moreover, [Mani states that]: This world is the or orea bod of ŋra Main u; ever or orea being i a rodu ion of ŋra Main u 2 § 10-20. In detail: The sky is from the skin, the earth from the flesh, the mountains from the bones, and the plants from the hair of the Flayed Demons. The rain is the sperm of the Giant Demons who are bound on the celestial sphere. 3 Mankind are two-legged demons, and cattle (/ animals) four-legged. The Flayed [demons] are the commanders-inhief of ŋra Main u, who, in the beginning, in the first battle 4 robbed the light from the god Ohrmazd (i.e. the First Man) and swallowed it. 5 In the second battle, [the sons of light] captured the Flayed Demons (i.e. the sons of darkness) together with many demons, and bound some [of them] to the celestial sphere 6 ; and slew the 2 . Cf. Theodorus, 313 ܐ ܐܢܘܢ .ܘܐܡܪ ܥܠ ܦܓܪܐ ܕܡܢ ܒܝܫ 3 er māzandar ≈ Gr ἄρχοντος. The Greek Formula of Abjuration speaks of the « sweat of the wicked Archots » (ἰδρώτων πονηρῶν ἀρχόντων) According to the Kephalaia 56 (137, 23-24) the sin (= sperm) which was ur ed ou from he r hon a in fa he ma er (ὕλη) 4 er fradum ardīg ≈ Sogd rnm k ʾʾxʾ 5 See g bišn abar a vand (M Bo e, eader in Manichaean Middle Persian and Parthian, y 22) : hān r šnīh ud xvašn īg azdān, ī az nox āz ud d vān ud erīgān narān ud mā agān jūd ud bārd u-š nūn-z grif dārend Cf E hraim (S E hraim' ro e efu a ion of Mani, Mar ion, and Bardai an, by C. W. Mitchell, Oxford, 1912, 32): ܚܫܘܟܐ ܩܕܡܝܐ ܐܦ ܡܐܚܕ ܐܚܕܗ ܠܢܗܝܪܐ ܩܕܡܝܐ. ܘܡܫܗ ܘܓܫܗ. ܘܐܟܠܗ ܘܡܬܩܗ ܘܛܥܡܗ ܐܦ ܒܠܥܗ܀ Cf. also Augustine, Contra Faustum, 13.18 Lucem a tenebris devoratam et ligatam et inquinatam. 6 . According to the Kephalaia of the Teacher 69 the twelve signs of the zodia (Co mn nau nz dion) ere fa hioned from he five or d of darkness (tiou nkosmos), and bound on the sphere; the other five stars (= Planets) too came about from the five worlds of the land of darkness. The fashioning of he zodia a a ed he " ru ifixion of he r hon " See Hegemoniu , a r he ai 8, 11 11 Τὸ Ζῶν Πνεῦμα κατελθὸν ἀνήνεγκε τοὺς ἄρχοντας καὶ ἐσταύρωσεν ἐν τῷ στερεώματι ὅ ἐστιν αὐτῶν (τὸ) σῶμα ἡ 185 Flayed demons, and maintained and made from them this Great Creature (i.e. macrocosm) 7 . § 21-27. The sun and moon were placed outside the sky [of stars], in the highest 8 , so that, little by little, the light which the demons swallowed, be raised and purified through the leading up and purification by the sun and moon. 9 f er ard ŋra Mań u, hrough fore igh , kne ha ha igh , hrough he leading up by the sun and the moon, would be purified and separated. 10 He quickly arranged, this Little World (/ microcosm) 11 –that is, man and cattle and other animals – like a σφαῖρα τότε πάλιν τὸ ζῶν πνεῦμα ἔκτισε τοὺς φωστῆρας ἅ ἐστι τῆς ψυχῆς λείψανα See a o Joanni ama enu , Con ra Mani haeo , 29 7 er dām ī vazurg 'grea rea ion, ma ro o m' / g hān ī vazurg ≈ er na āh vazurg, ar h zambūdīg vuzurg 8 . Cf. G bišn īg ahr zišn r zān (Bo e, 7): gird-a mān v, ed ax arān ud e āragān, ud rah do ī xvar ud māh ...; ( 30) xvarxš d andar vehmīh ī hām-kišvar ed ā mānān bāri 9 . It refers to two chariots for the transportation of liberated lightparticles. Cf. G bišn īg ahr zišn r zān ( 23) For " o hario " ( er rah, ar h ard n, Sogd ar en) e find in o her ex " hi " (S r ܐܠܦܐ hi of igh '), " a a e of igh " (Xvā vānīf II 178 III 40 ' ܕܢܘܗܪܐ ʿikii aruq), " am " ( amagān r šnān do irāγ vazurgān), "boa " (in he a Archelai, 13 Beeson 21, 1.10-12 the sun is the great πλοῖον, and the moon the small πλοῖον). ( 24) rah ī māh azd ... rah ī xvarxš d ≈ Bd 53 rah ī xvarš d ... rah ī māh er ā ā -/ ārā - ' o fi er, urif ' ≈ διυλιζω ; ܨܠܠ; صفّی . er ahrām n- ' o ead u '/ u ahrām- ≈ صعد. Cf Šābuhragān G ... āk bavād u xvar ud māh ahrāmād ud ed ihr ī ohrmazdba azd bavād u az xvar u māh hami vahiš āv ahrāmānd Cf a o Kephalaia 71. 10 er ā - ' o urif ' ≈ استصفاء. er vizār- ' o e ara e' ≈ Syr. ܦܪܩ ; .خالص .Arab ;ܦܪܫ 11 er g hān ī k dak ≈ er šahr ī k dak/ k dakbūd, ar h zambūdīg kašudag See 1 20 er g hān ī k dak ... ham e n ud hang šīdag ī g hān ī vazurg Cf Ke ha aia 70 "On he Bod , ha i a made af er he a ern of 186 copy and an example of the Great World, with the other corporeal creation, so that the light might not be separated from the dark; he bound and imprisoned the soul and light in the body, so that that light which ascends to the sun and the moon, shall again be restrained through the copulation and birth of living beings, and the separation shall be postponed. § 28-37. The rain was the semen of the Giant Demons, for the reason that when the Giant Demons were fastened to the (celestial) sphere they who had swallowed the light, in order to separate the light from them, by a new manner, skill and art of Zurvān 12 , they show the twelve First-born Daughters of Zurvān 13 before the male Giant Demons, so that the lust of those Giant Demons is aroused from seeing them, and semen is separated from them; the light which is within the semen is poured upon the earth; plants, trees and grain are grown therefrom; the light which is within the Giant Demons is separated through the semen; [the light] which [falls] on the earth, is separated from the earth by means of the plants. he Co mo " See also Kosmogonische Texte (Sundermann, 1973) 1.8 u-š n na āh šahr īg k dak kird 12 er zurvān ' ime' = id ī vazurgīh 'Fa her of Grea ne ' 13 Ner ang' rendereing: द्वादशराशीः दुत्तहतरः कालस्य ' he e ve ign of the zodia , (i e ) he daugh er of ime' er dvāzdahān naxvr g-dux arān ≈ Syr. ܬܪܬܥܣܪܐ ܒܬܘܠܬܐ, ar h dvāδe šahrδārīf , rab عناصرهّاالثنیّعشرة. These virgin ho a om an he hird Me enger are: šahrδārīf / ܡܠܟܘܬܐ; žīrīf / ;ܫܪܪܐ / rāš īf ;ܢܟܦܘܬܐ /abrang ;ܦܝܣܐ / hun andīf ;ܙܟܘܬܐ / b x agīf ;ܚܟܡܬܐ hamvad ndīf / ܗܝܡܢܘܬܐ; darγmanīf / ܪܘܚܐ ܢܓܝܪܘܬ ; razvarīf / ܬܪܝܨܘܬܐ; kirbagīf / ܛܝܒܘܬܐ; hvab āgīf / ܟܐܢܘܬܐ; r šn/ ܢܘܗܪܐ. This series of divinized vir ue are a o kno n a " e ve he m men" (δώδεκα κυβερνῆται). See Acta Archelai 13.2. See also Ibn al-Nadīm (کتابّالفهرست, G. Flügel, Leipzig, 1871, 332): ّکل هاّعلماءّعاقلون.ّ قال:ّولاللهّفیّهذهّاالرضّعظماتّاثنیّعشرّيسم ونّاالبکارّصورهمّکصورته 187 § 38-41. Furthermore, about the difference of substance of (vital) soul and body [they state] thus: Soul is bound and imprisoned within the body. 14 Since the creator and maintainer of all corporeal and materia being i ŋra Main u 15 ; for this reason it ought not to procreate and propagate lineage 16 , because the maintaining of man and cattle means collaboration with ŋra Main u and he re aining of ou and igh in o bodie –nor even to cultivate plants and grain. 17 § 42-45. Furthermore, they inconsistently state thus: The de ro er of rea ure i ike i e ŋra Main u; for hi rea on, it ought not to kill any creature whatsoever 18 , because it is a ork of ŋra Main u § 46-50 Moreover, herea ŋra Main u maintained the world, God is finally victorious, through the separation of (vital) souls from bodies. 19 This world will be destroyed in the end 20 , a 14 . Cf. TM 9 II (Bo e, ae 3) g ān az an judg hr, ud abāg m n gīh ī an, ī a x šm ud āz ud āvarz g, andar an a n āmix ud e āx ud ba ed n ... Cf k iii, M 218 +g ān ed an mehmān n baved b andar an ba ag ast. 15 . Cf. TS 9 (Bo e, aq 2) ... āz, hān durvend mād ī vi ān d vān ... az na īg d vān, ud az rīm ī druxšān, kird anād n na āh 16 . Cf. TM 2 I (Bo e, h 6) hān vaxš guf a d n ī āvar ? man guft pit ud ma n xvaram, az zan dūr ahr zam Cf k iii, M 217 zan <az hmag> ud zan az b hmag ed e vann rā nīdan veh vizīdagān bazagīh 17 . Cf. Dk iii, M 217 ... g hān avarzišnīh ..., dārišn ī hāmi mard m ānāf an, g end abāg mard m abe ih nīdan he harve er ho harve resemble the Archonts who, from the beginning, dwelt in the Darkness. Cf. Acta Archelai X In China « Li' oem again he Mani haeans are found together with a collection of ten poems of similar length urging the common eo e no o neg e heir agri u ura du ie » S N C Lieu " o emi against Manichaeism as a subversive cult in Sung China (A.D. c. 960c. 1200)", Bulletin of the John Rylands University Library of Manchester, 1979, 62/1, (132-67), 152. 18 . Cf. Xvā vānīf V -C/ 79-90. 19 . Cf. TM 2 II e vahan ud vindišn īg vi ān šahrān niz hed 188 new [one] will not be arranged 21 , nor will there be the Resurrection and the Future Body. 22 § 51-52. Moreover, the two principles coexist perpetually and contiguously 23 just as sunshine and shadow 24 , and not any width and breadth 25 exist between them. §53-55. Now, I shall first speak about the impossibility of any existent thing being unlimited, except only Space 26 and 20 . Concerning the destruction of the world in the end, see Coptic Manichaean Homilies (Polotsky, Manichäische Homilien, Stuttgart, 1934, 39). 21 Con erning he on ru ion of a ne or d (navāg šahr diš an), ee TM 2 II (Boyce, ac 7). 22 er an ī a n ≈ ar h e om n azd; Co andreia rae Concerning the Resurrection (/ libera ion of he igh , Sogd m r ʾj ʾnd , er murdāx zīh), see TM 140 and TM 1501 (Sogdian). Mani denied the restoration of the corporeal body, and asserted that the resurrection of the f e h bodie a he be ief of he " o or " (Sogd q š k- ≈ er . k šdārān) ; he re urre ion of man a , for him, he redem ion of he ou See Augustine, De haeresibus, 45 Venisse ad animas, non ad corpora, liberandas. See also Theodorus (Scher, 313): ܬܐ ܛܠܡ܀ܡܘܠܩܝ ܘܐܡܪ ܥܠ ܦܓܪܐ ܕܡܢ ܒܝܫܐ ܐܢܘܢ. 23 . Cf. Ephraim (61): ܐܢ ܗܟܢܐ ܢܩܝܦܝܢ ܬܪܝܗܘܢ ܓܒܝܐ ܛܒܐ ܘܒܝܫܐ ܚܕ ܠܚܕ܀ Pers. ham-vimand ≈ ܢܩܝܦܐ. 24 Cf Šahre ānī ّکيالنی،ّالقاهرة،ّ.ّالشمس(ّوالظل.ّ)املللّوالنحل،ّاجلزءّاالول،ّم×وفیّاحليزّمتحاذيانّحتاذیّالشخصّ) .س. 6931ّ/6391ّ،422.) Cf. also Ephraim (98) : ܘܕܛܠܐܠ܀ ܕܫܡܫܐ ܬܚܘܝܬܐ 25 er vehmīh ' id h, bread h', f VZ 2 11 vehmīh ī andarvā Cf a o G bišn īg ahr zišn r zān (Bo e, 30) x varš d andar vehmīh ī hāmkišvar ed ā mān bāri er višādagīh 'being o en, ex an ion; o en a e', f VZ 1.1 r šnīh azabar ud ārīgīh az r u-šān me ānag ī harv do višādagīh būd 26 er uhīgīh 'void ; a e', ee 8 73 akanārag uhīgīh 189 Time 27 , which I call unlimited. The existent things which are within locality 28 and temporality 29 are seen to be limited. §56-65. This also: If one says unity or duality about them, whereas unity does not exist except through the total comprising of a thing, for one is that which is not two, and two is the original one and the separation of this one from the other which is not called two; if one be not conceivable except through the total comprising of unity, and duality cannot occur except through the separation of unit from unit, the one is that which is one in unity, and is steadfast in its unity 30 ; one and two are in the seed of quantity and numerality; and quantity, numerality, totality, and separation, as I have said, cannot occur except [through] limitation. This is clear even to those with average knowledge. § 66-76. Furthermore, the unlimited is that which is not comprised by the science. 31 If it be not possible to be comprised in any science, then it is inevitably not possible to be comprised in the science of god. Thus the essence of God and that of the Dark principle are not totally comprised within the science of god. If his own essence be not comprised within his own science, then to call him all-good and all-seeing is untrue. For, "a " mean o ality. A totality, because it comprises on all sides, i a ed " o a i " he imi edne of ha hi h i om ri ed on all sides is inevitable. A god, who is aware that he is 27 er zamān ' ime ; hour', f k iv, M 416 akanāragīh ī zamān 28 er g āg ' a e' ≈ Gr τόπος; Syr. ܕܘܟܐ/ ܐܬܪܐ ; Lat. locus; Arab. .متحّي ≈ er g āgumand .مکان 29 er zamān ' ime' ≈ Gr χρόνος; Arab. زمان; Lat. tempus; Syr. ܙܒܢܐ. Pers. zamānīg ≈ Syr. ܙܒܢܝܐ. 30 . See 1.3. 31 . Cf. Dk iii, M 293. 190 comprised on all sides, ought to be considered as limited. If he be unlimited, he is unaware [of it]. The first knowledge of a knowing one concerning himself is the indispensable knowledge of his own essence, quality, and quantity. If one who be unaware of total essence, quality, and quantity, then to state that he is knowing concerning the [essence,] quality, and quantity of others, is untrue. § 77-78. This also: Since an unlimited [being] which is not comprised, is not comprised by the science, then he is unaware whether his total essence is wise or ignorant, light or dark, alive or dead. § 79-85. Moreover: The light and soul, which we find out hither, is it a particle from tha ame [e en e of] Zurvān or no ? If i be a ar i e from he e en e of Zurvān, hen e hou d point them out that: A thing from which a part can be divided, can be itself divisible. That which is divisible cannot be unless it is composite. That which is composite cannot be without a composer by which it is composed. Since a divided part is visibly limited, so also the origin from which the part is made is undoubtedly limited, in accordance with the statement that has been put forward that every result and part bears witness of its origin. Since we find the divided part limited, so also the origin from which [derive] the division [to parts] and the composition of parts, cannot but be limited. § 86-93. This also: The unlimited is not divided. For the part is divided from the totality, and totality bears witness of limitation. As I have demonstrated above, we cannot find out the existence and quality of the origin except by comparison and analogy with the result. Whatever is found out in the result (or, 191 effect), must certainly, in like manner, apply to the origin. 32 When the division and limitation are found out in the result, it may undoubtedly be deduced that the origin from which the result derives is also limited. § 94-101. Further: The unlimited is that which is endless in space, and boundless in essence; there is no other place or area that is devoid of it. If it be said that the two principles are unlimited and boundless in essence, then the heavens and earths together with all corporeal beings, spirits, souls, lights, gods, elements 33 , and the numerous abodes –whose different names are owing to the difference of one from the other – cannot be bounded. Then inside what, and where, have all these things been created, if the two principles were always endless in space, and how is that possible unless their unlimited essence be made limited, and the place of all that is and was and will be? 34 If it be possible that an ever-unlimited substance become limited, it is certainly possible that it may also become non-existent. What they say about the immutability of substance is untrue. § 102-111. You should know that: the unlimited is that which does let nothing be from the first devoid of it; anything else than it cannot exist separate from it. Apart from the limit, the infinity cannot be known. Or, he (i.e. Mani) confusedly discusses and contends and bandies words, about the thing of which he does not know what it is, for leading astray the immature and those of immature knowledge to a road which leads to a well. If he foolishly asserts that: Its essence is unlimited, and its science is 32 . See 8.24-34. 33 amehr endān i 'ho immor a ' ≈ Syr. ܢܐܙܝܘ ܠܗܐܐ ܐܚܡܫ , Parth. anj r šn, Sogd marδā end 34 . See 11.7. 192 unlimited, it knows, through its unlimited science, that it is unlimited, that is untrue and doubly untrue. For, once science is about the things which are found out by science, and comprised within science; and nothing can be perfectly known except that which is totally comprised within science and found out by it. Science of a thing is [obtained] by the total knowledge of it; and the total knowledge of a thing is [obtained] by the total comprehension of it within science. <...> 193 māda ān _______ Text šak-ud-gumānīh-vizār 194 ped-bun 1 (1) nam 1 ohrmazd x v adā ī mahi ud dānāg, [vi x v adā , vi āgāh ud vi uvān, (2) k andar-z m n gān m n g (3) u-š az x v adīh – ed kīh īgān – āfrīd 2 . (4) u-š dād, ed x v š anhambidīg z r, abardar šaš 3 amehrspend,] 4 ud vi ān azdān ī m n gān g īgān ; (5) ud haf g īg daxšagān ī hend mard m, g end, ā aš, a xšu , zamīg, āb ud urvar (6) u-š dād mard m ed ā ārīh ī dāmān, kāmravāgīh (7) u-š fr īd 5 , āvām āvām, d ndānāgīh 6 ī ab zagīh ud gum zagīh, ihrīgīh ud kāmīgīh (8) d n-z vīr, uš, xrad ud dānišn, b , fravahr, ī hend ruvān abzārān ; ī hend āgāhīhx v ā ār ī n abzārān ī m n g anz, ī hend v nišn, ašnavišn, hamb išn, axšišn, ermāhišn, (9) ed anz abzārān ī g īg, ī hend ašm, g š, v nīg, dahan, <da >, hamāg an mārdārān (10) u-š, ed n abzārān abāgīh, mard m dād rā nīdārīh ī dāmān 1 nąm : nāma Jāmā ji' emenda ion i no ne e ar : a nąm: nāmnā Cf he beginning of he Nām S ā išn 2 . āfrīdan: amāra anā a 3 . haft : sapta. Cf Nām S ā išn 2 4 . « The passage in brackets is omitted in several Pahl. MSS., many of which commence at this point, but it is found in K28, BM, and others, and a o in he āz MSS and San ver ion he fir e i he , 'a -ru ing', hi h i on ain i ike i e omi ed in a fe āz. MSS., while others add a further laudatory passage at that point, which is evidently a modern interpolation. The seven archangels include Aûharmazd himself. » West, 117 5 . āma : ā ā e (Jāmā ji' emenda ion: ā ā a e) "Shou d erha be , as bo h ord are a ike in Huz " Jama a ana 4 6 u dīn u dānāī : dīneś a jñāna a a 195 (11) u-š dād d n ī harvi āgāhīh ī mazde n 7 drax humānāg, (12) k -š k ūnag, do baxšišn, e azg, ahār āg 8 , anz r šag 9 . (13) u-š k ūnag e mān, (14) do baxšišn kunišn ud ahr zišn 10 , (15) e azg huma hūx ud huvarš , ī a humenišnīh hug bišnīh ud hukunišnīh, (16) ahār āg ahār šagān ī d n k -š g hān ediš virā īhed, (17) ī a ā r nīh, ar š ārīh, vā r šīh ud hudoxšīh, (18) anz r šag 11 anz edān ī-šān d nīg nām mānbed, vī ed, zandbed, dahebed, zarduš r dum (19) ud k arān ar, ī a šāhān šāh dahebed ī g hān (20) u-š andar g hān ī k dak, dāg nīd ed humānāgīh ī n ahār šagān ī g hān : n abar ar ā r nīh, (22) abar da ar š ārīh, (23) abar eškamb vā r šīh, (24) abar ā hudoxšīh (25) d n-z ahārān hunarān ī andar mard m, ī a x m, hunar, xrad, oxšāgīh: (26) abar x m ā r nīh, n mahi x v škārīh ī ā r nān x m, ī šarm ud bīm rā , vināh n kunend. (27) abar hunar ar š ārīh, ī a vā uhragāndar e rā išn ī ar š ārān hunar ī vizārīhed "narīh ī az x v adīh" (28) abar vā r šān xrad, ī a xradīkkārīh 12 varzīdan ī g hān ud e va an ī frašegird (29) abar hudoxšān oxšāgīh, ī a mahi ravāg nīdārīh ī-šān šag (30) n harv v nag vinārišn abar k ūnag, rā īh ud e mān, edīrag druz, u-š abzārān ī hambidīg hend (31) n ī-m ušmurd va v nagīhā, va ardagīhā, n va d nīh, va vurravišnīh ī andar āvām k hamāg k abāg did 7 mahə : mahā 8 də šaa: śākhāḥ 9 brīšaa: mū āni 10 . West : ' erforman e and ab inen e', Mena e : 'agir e 'ab enir' 11 brīšaa : mū āni 12 ardīkārī : ba iṣṭhakār iṇī 196 hamba ān, hambidīg, ška ār ud ka ār 13 hend, (32) abāg hamba ānīh ud ška ārīh ud zadārīh ī-šān k did, a -iz vkirdagīhā, ed vz rīh, edīrag k rā īh zend (33) rā īh x v adīh, k z r, ī īgān ed kīh, ī rā īh (34) dr v va v nag, va brahm hamba ān šā i būdan hamāgīh az k bun ī dr zanīh a (35) hān man ī mardānfarrox ī ohrmazddādān 14 hom, n e āzišn kird n man dīd andar āvām va ardagīh va d nīh va u kārišnīh ī k šān (36) ā-m andar ham aburnā dādīh 15 hamvār af īgmenišnīhā x v ā ār ud vizu ār ī rā īh būd hom (37) im im rā -z va kišvar ud zrehvimand franaf hom (38) u-m n hangirdīg g bišnān ī aziš a ur išn ī rā īhkāmagān, aziš az nib g ud ā ādgār ī š nīg dānāgān rā ān da varān, ud nām iš hān ī hufravard ādar ād āvandān 16 , īd ud vizīd, ud n ā ādgār "šak-ud-gumānīh-vizār" 17 nām nihād (39) n ed gumānvizārīh ī n gham zagān ab r abā išnīg a abar b dāni an ī rā īh, ud vābarīgānīh ud rā īh ī veh d n, ud andarg šk h 18 jud ehikārān (40) u-m n dānāgān ud abzārumandān, b frahangīgān ud n gabzārān rā kird ud ārā , (41) kū dā va ān abar abdīh ud vābarīgānīh ī veh d n ī r dk šīg g bišn ab gumāndar b nd 13 xa ār : kadar ha i āraḥ We : xa ār 'injurer', Mena e: 'nui ib e' er ka ār 'dimini her; enem ' (rendering v ka aδa), cf. Dk iii, M 82, M 107. 14 h rmǝzddā : hormmijdadāda a u ro 15 . aβarnāedārī : a ūrṇanaradā au Cf k vii, M 621 zarduš ed hān ī aburnā dādīh no her o ib e reading: aburnā ā īh 16 ādar ād āβaṇdą : ādara ādiāvaṁda a 17 škaṇdgumąnīvazār: kaṁdagumānīgujāra 18 šk h : amūheṣu We : 'digni ', Mena e: ' a mi ère' 197 (42) az-iz vizīdag dānāgān x v āhišnīg hom (43) kū, k nigerīdan x v āhed, mā nihangmā agīh 19 ī guf ār ud e āx ār, b vazurgīh ud 20 rā īh ud vābarīgānīh ud vimandg bišnīh ī š nīg dānāgān nigered (44) an k e āx ār hom, n ā ag ī ham zgārīh, b hān ī ham zišnīgīh dārom (45) u-m rādmenišnīhā g bišn az hān ī d ndānišnīh -z n gham zagān bax an imīg ahi (46) k az andak dānišn ī-š a arzānīgān baxšed, edīrišnīgdar kū k va dāned (b ) arzānīgān aziš a ūdīh ud ana ārīh (47) n av šān vizīr nīd š nīg dānāgān (48) kū rādīh e v nag: menišnīg, g bišnīg ud kunišnīg (49) menišnīg rādīh hān k kadār-zhamg hrān rā n kīh abā i an n n x v š rā (50) rādīh ī ed g bišn hān k az harv frār n dānišn ud āgāhīh ī-š mad ed arzānīgān ham zed (51) n hān ī dānāgguf (52) kū: "kāmom kū dānom vi āgāhīh ī ūdbar, ud ham zom fra ādān, ud a ābom bar ī abā išnīg " (53) rādīh ī ed kunišn hān k az n kīh ī-š mad ed kadār-z- arzānīgān n kīh (54) didīgar, ā ād nīdārīh ī vehān ed b x ruvānīh (55) im im rā man ārā kū-m dā dānāgān, ed x v š x v ābarīh ud hu ašmnigerišnīh, ed an šervānīh ā ād nend (56) guf ed kū: k vi dām ī veh, hu ašmīhā, nigered, ašm ī ašm ī x v arš d a (57) x v arš d vi dām, hu ašmīha, nigerīdār ud brāz nīdār 19 dīn ī mādagī: dīniṁ akṣm āḥ We : ' he re igion of he ar i u ar', Mena e: ' 'e en ie de a re igion' Cf SS 20 man xrad nihang 20 . i. 198 darag ī fradum 2 (1) darag ī fradum (2) abar pursišn ē-cand ī hamē pērōzgar, mihrayyār 1 ī muḥammadān, az spāhān, vehmenišnīhā, nē halagx v āhišnīhā pursīd, pāsox : (3) hān ī ur īd kū : « ahrmen rā r šnīh vizā ed, ud n šā i būd ka-š n hamg hr, ka amā ham v nem kū harv n hamg hr, az judg hr n ahr zed n āb az ā aš ? » (4) ā ox n kū : ahrmen vizā išn ī-š r šnīh x v ad vahān judg hrīh ; (5) ud zadārkāmagīh ī-š ham šagīhā ed g hr būdan rā 2 judg hr-š zadār (6) vizūdagīh, vizā išn harv n baved b az judg hrīh ud judg hrān en ā 3 n baved (7) hamg hrān, k did, hamkāmagīh ud ham āzagīh beved, n vizā išn ud vizūdagīh (8) ud judg hrān, ham ārg hrīh rā , harv n ham ra end, k did zadār ud vizūdār bend (9) hamg hrān, ham āzagīh ud hamg hrīh rā , ka ham ra end zīvīhend 4 ud × kārīgīhend 5 ud hama ār hend (10) viš bišn ud judīh 6 ud anhamīh ī judg hrān, (11) n n garmīh ardīh, k ham ārg hrīh rā , ham šagg hrīhā, k did zadār ud vizūdār, kuxšāg ud viš bāg hend (12) harv viš bišn az ardīh ud 1 mihira ār S r ܡܝܗܪܝܪ rendered by Sogd. mrxyl. 2 bū 3 aṇdā : an a hā Mena e : āk er b ... en ā n 'ex e ... no' 4 zīβihǝṇd : jīvī aṁ i We : 'are ive ' ; Menasce : z vīk hend 'demeuren en vie' 5 kārī hǝṇd : kār ī aṁ i Cf k ix M 789 zīndagīh kārīg nīdārān 6 jadī i hamg harą : vibhinna vaṁ a ekara nānāṁ 199 huškīh ud garmīh ud x v dīh ri agān, (13) ud k did zadārīh ud vizūdārīh ud ham ārīh (14) viš bišn ī anān az ham šakkuxšišnīh ī garmīh ud ardīh, huškīh ud x v dīh (15) az kuxšišn ī av šān, k did, anān viš bīhend ud agārīhend (16) āb ud ā aš, x v adg hrīhā, vizūdārīh n dāg (17) b ardīh ī brādrodīg x v dīh ī āb gumix ed, ham ār ī garmīh ī ā aš, (18) ud huškīh ī brādrodīg garmīh ī ā aš gumix ed ham ārīhā x v dīh ī āb vizūdār 3 (1) hān ī ur īd (2) kū : « im dādār ohrmazd ahrmen az vad kirdan ud vad x v ā an abāz n dāred ka uvānkirdār a ? (3) ka g bem kū n uvānkirdār, a n bavandag, abād āvand-iz ast. » (4) ā ox n (5) kū : ahrmen vadkunišnīh az vadg hrīh ud vadkāmagīh ī-š ham šag ed druz (6) dādār ohrmezd vī uvānīh hān ī abar vī šā ed būdan 7 āmānumand (7) hān ī-š n šā ed būdan, uvān a uvān abar n g bīhed 8 (8) k g bed, n andar vimand ī oxanšnā īh (9) ka guf kū « n šā ed būdan », did g bed kū « azd ediš uvānīg », ā-š az vimand ī n -šā ed-būdan burd (10) a n n -šā ed, b šā ed būdan (11) n-š uvān āmānumand, n-z aziš kām (12) frazānag (13) ud kām ī frazānag harv hān ī šā ed būdan (14) u-š kām 7 šā ed būdan: śak ī i bhavi uṃ 8 juṇbihǝ : ava aṁba i West : 'i no irred u ', Mena e : jumbih 'agi er (une que ion)' 200 hān ī n šā ed n videred (15) harv hān kāmed ī šā ed ud azed būdan (16) agar g bem kū « dādār ohrmazd ahrmen az va arīh ī-š ham šag g hrīg abāz dāš an uvān », (17) ā g hr ī d vīg azdīg ud hān ī azdīg d vīg vard nīdan šā ed, (18) ud ār r šn ud r šn ār kirdan šā ed (19) g hr ed x v adīh vaš an g hrn -šnā ān g bend, (20) k vizihišn 9 ī g hr andar kunišn ud jadišn (jahišn) 10 anešnā , (21) ud gurg xraf ar ed n kīh hangārend (22) n anāgīh ud vad ī az mard m ud g end, n x v šg hrīhā, b az vināhišn, fr bišn, vībišn 11 ud vi ābānīh ī druz, (23) az ham va arīh ī abārīg druz, n k n (/ x n) ud x šm ud varan ī gumix ag mard m (24) n x v ardan ī dārūg ī ax ī zahrgumix ag, n n kīh ardazišnīh 12 , b ux an ī dard ud v mārīh ī az b -g hr rā (25) n oxan ī rā ud dr v (26) ī ka, a ī ka 13 ped soxanī dr v, ah av mard az va anāgīh b x ed, ud ped hān ī rā rax ed (27) frā i hān n kīh n az dr vg bišnīh, b az ux an ī zadārīh ud va arīh ī gumix ag 9 vazīhašni : arīkṣā āḥ Ner ang u e Sk arīkṣā 'inve iga ion, in e ion' o ran a e he ār īg ord, he mu have a umed ha i ood for viz hišn. West : « āz vazīhašn, robab a mi reading of ah uzdahišn ' er vizihišn 'di in ion, a of kee ing a ar ', f k iii M 181 abar vizihišn ī andarg azdīg nīrang ud var abdīh d vīg abār n nīrang ud jādūgīh vidimā 10 gadašni : calaneca. Menasce : ga išn ' ro rié é, qua i é' 11 n āžašni : nā ik ā Mena e : n āzišn ' on u i en e' er | /viyeb-, viheb-, vīb-/ (MPers. wyyb-) ' o edu e, a ure, de eive, err', vi ebišn/ vībišn 'de e ion, de u ion, error, πλάνη', f 10 26 vīf agīh ud vi ābānīh ī ruvān 12 nə kīfrīžašnī : śubha a vi hī a e We ' emenda ion : n kīardazišnī 'a om i hmen of ha ine ' Mena e : n vakīh-fr išn 13 . hamtan : amgraṁ anuḥ We : ' onne ed ( i h)', Mena e : 'en emb e' For a ī ka, ee VZ 29.8. 201 va arān ; (28) hān-z anāgīh n az rā g bišnīh, b az va arīh ī gumix ag va arān (29) az-iz hān ī ka ham ārān k k x v š hambidīg ux an ihr nīd end, (30) harv k hān ī x v š ham ār abāz dāš an ād g hend (31) n r šnīh ārīkīh, hub īh dušgennīh, kirbag bazag, hudānāgīh dušdānāgīh (32) hān n ād g r šnīh dušgennīh, ud n hub īh ārīkīh abāz dāš an (33) b jud jud hān ī x v š ham ār abāz dāš an ihr nīd end (34) hān-z ī g bend kū ed šab ī ārīk ah av mard az šagrān ud gurgān ud agān ud duzān b x ed, (35) ed r z ī r šn andar da -išān 14 grav baved, (36) hān n ed n kīh ī az ārīkīh, n -z ed anāgīh ī az r šnīh dāš an azed (37) r šnīh ed ux an ī ārīkīh dād ed, n ed abāz dāš an ī šagr ud gurg ud xraf arān ud abārīg va ī ed n š n (38) dagrandīh rā hangirdīg handāx , ašmā r zgarān n kīh šnāx ārīh (39) n kū az d n va a ābed 4 (1) ud hān ī ur īd (2) kū : « ka ham v nem kū hamāg i az spihr ud āragān ham baved, (3) ud n ihr k dād, a ham hān a ī vurravišnīgān 15 g bend kū n k ud vad dād (4) agar 14 da vašą (JJ, JE da šą) : ha eṣu eṣāṁ 15 vīr dīnīą ( ) : gvīrodadīnī āḥ Bharu ha' emenda ion. Arab. مؤمنني 'be iever ; Mu im ' Degener makes this strange remark : « ... an heinend mi einer be uss korru en, 'ver o enden' azandTranskription des geläufigen Pahlavi-Wortes. » 202 ahrmen dād, n abd i kār n uvān būd dādan ? (5) rā ka a ārag k -šān n kīh abāgīh aziš ham baxšīhed (6) agar ohrmazd ud ahrmen ed ham ur agīh dād, a n dāg kū ohrmazd ed vināh ud vad ī az ihr ham baved, abāg ahrmen hamvināh hambā » (7) ā ox n (8) kū : ihr g āg ī ba ān ī n kīh bax ārān k šān harv n kīhbax ārīh aziš ham baxšend rā īhā (9) ud haf ān arkirbān erīgān ī az r av šān dvārend, a urdārān ī judbax ārān, (10) k -šān d nīg nām ga gān (11) dādār ohrmazd nizūmānagīhā 16 frazānagīhā ārā ārīh ī n dām ud dahišn ud e va ārīh ī < > frašegird rā , (12) n gennāgm n g andar n a mān īd, druz dušdānāgīhā zūrmih x īhā abāg va ardag bazagān ud druzān ī am magān r šnīh arva 17 ud gumix kū « n dām dahišn ī ohrmazd ana kunum, a āb x v š šā um kirdan » (13) av šān r šnān abardum ī vehīgān, harvi āgāhīh rā , hān ī druz ha akkārīh ud zūrmih x īh āgāh būd ; (14) n-z kū-š n nir g k -š n ha akkārīh ud viznedgārīh aziš uzī ed 18 āmānag, (15) n kūš az nūn nir g ī ed abāzārā ārīh ī az bavandagmārdārīh 19 ī bann ud dard ud īdagīh ī andar n a mān n baved (16) ā-š frazānagīhā n-š druz r šnān arva ud īd, giš hamāg z rān abzārān ī-šān 20 bazagān druzān ī va ardag jud jud ed x v š kāmišngarīh n hiš an rā , a ī ī ī r šnān gumix ag, (17) 16 vi umānahihā : viveka a ā Mena e' emenda ion : n zūmānīhā 'ave habi e é' Cf. 5.55, 8.71, 9.31. 17 . faraβast : ra ṛ aḥ We ' emenda ion : arva 'en om a ed' Menasce : fraja 'a an bondi (ver )' 18 . xvažǝ : a a ā a i 19 buṇdaa mā adārī : aṃ ūrṇamārjjanā West : ' om e e daubing', Menasce : bavandak mā ī ārīh ' 'u ure om e e' er mār-: -d ' o er eive, no i e, fee , en e', f k ix, M 804 20 ašą : eṣāṁ Mena e : āšān 203 n druzīg zahr ī xraf arīg k ahār zahagān ī ohrmazdīg e mux dārend (18) agar n druzīg zahr ī xraf arīg ahār zahagān ī an girdīg ī ohrmazdīg, ī a āb ud ā aš ud gi ud vād, īd n end, hamn a mān m n gīg mad hend (19) agar ed m n gīh ud aanīh būd hend, ah dām ī ohrmazd ahrix an, ud ra an az hān ī av šān zahr ī d vīg n šā i h ; (20) ud andar gravīgīh 21 ud nihaxt 22 n gumix hād ī mard m ud abārīg dām vinārišn ud barišn ud abzā išn ud vaxšišn n šā i hād (21) n-z av šān abāx arān r šnīh e mux dārend n druzīg zahr ī xraf arān andar ī ī r šnān (22) hān-z rā az mār ardag ī zahrvidāz ud az abārīg dadān xraf arān va ān ūdīg i a īh dāg, (23) n-z az abāx arān hamgum zišnīh ī az rbrāhīh ī r šnān rā n kīh azišān dāgīhed (24) hang šīdag ī n abāx arān n kīh ī av šān ham baxšend, (25) n n ga gān ud rāhdārān ī andar kārevān ī vāzāragānān rāh brīnend, (26) va ān i ī mā agīg a arend, (27) n x v škārān ud arzānīgān, b vināhgārān ud ax v škārān ud jahīgān ud rū īgān ud anarzānīgān baxšend ud dahend (28) n-z kū : n kirbakkarīh ī arhangārān az av šān abāx arān hangārend ud g bend, hān im rā (29) ka-šān nīh ī ba ān, ī n kīhbax ārīh, ud hān-z ī anz ārag ī ohrmazdīg, ī a m x 23 ī bā i īg ī handāzišnīg, haf ring ī mazdadād, vanand, adv ud iš ar ārag, andar ga gān anāgīhbax ārān n vizīd end, (30) ud hān anz abāx ar ī ed arkirbīh az r av šān dvārend ud r šnīh e mux dārend, ī a k vān ud ohrmazd ud 21 gr hī : grāhe 22 vā : pavane. West : vād 'brea h', Mena e : u hakar 'e i' Pers. nihanz-/ nihenz- (Parth. nihenj-) : nihax ' o ho d ba k, refrain ; re ain' ( rmen nahanǰ-im ' o re ire, fa ba k, re rea ') 23 mǝh : maha aḥ, mǝh i bā i ī : maha aḥ u ai arāḥ 204 vahrām ud anāhīd ud īr (31) n ārag ī bā i īg m x (32) edīrag k vān ; haf ring ī mazdadād edīrag ohrmezd ; (34) vanand ī xraf arzadār edīrag vahrām ; (35) ar ī adv edīrag anāhīd ; (36) iš ar ārag edīrag īr ī abāx arīg (37) n kīh ī az av šān ga gān g bend az hān anz ārag ī ohrmazdīg, (38) n v šnir gīh ud kamvizūdārīh ud r zīh a ābend (39) ud n anz abāx ar, dādār ohrmazd, x v škāmagīhā n hiš an rā , harv k ed do zīg mihr ud māh ba end (40) ušān frāzravišnīh ud abāzravišnīh az ham im (41) a k -š drahnā ī zīg drāzdar n k vān ud ohrmezd <ud vahrām> ; (42) ud a ī kehdar n īr ud anāhīd (43) harv ka abdum ī zīg šavend, ed a abāz āhanzend (44) u-šān x v škāmagīhā raf an n hi end, (45) kū dām n vināhend (46) ud hān do druz ī mehz, ī hend mihr ud māh ī abāx arīg, ham ārīhā, az r brāh ī do r šnān ravend (47) anī hān-z ī x v ānīhed mūš erīg, ī a ārag ga g, az r brāh ī mihr ba e ; (48) ud ka az bann dūr baved, ed hān ax ar ī-š andar jahed, ed ku ī hān k hān ax ar x v škārīh, vizend ud anāgīh kuned, (49) dā did abāz bannag ud gravīg 24 ī mihr baved (50) oxan ī ediš barend (51) n a : ardīg ī abarīgān andar ar ā ag (52) ud az r 25 ī av šān ardīg ī iš ar ud anzaγr d v, (53) ud ā aš ī vāziš ud a š d v, (54) ud abārīg veh m n gān ī abāg amīgān, ed vārānkirdārīh ud ūdbax ārīh ī dāmān (55) az r ī av šān mard m ud g end xraf ar ud mar ud abārīg dām ī veh ud va ar (56) jadišn abāg mard m gumix ed, (57) ī 24 baṇdaa gr hī : baṁdhagrāhe We : 'bound and fe ered', Mena e: bavandak gra īh ' om è emen ou 'em ri e (de)' 25 ǝž ažə r : adha ā 205 a āz ud varan ud k n ud x šm ud būš ā , (58) ud xrad ud x m ud hunar ud dānišn ud uš ud vīr, (59) n jux 26 ī veh ud jux ī va ar ī g bīhed ī vahān hend ī kirbag ud vināh (60) n hamāg n kīh ī dām frā i az dādār ī dām (61) k a x v ad bizešk ud dru bed, ānāg ud dāš ār ud arvarāg ud ahri ār 27 ud būzāg ī x v šān dāmān ; (62) u-š x v šān dāmān ār ī az anāgīh b x an, ud abzār ī az bazagīh pahrixtan, bavandagīhā dād ud hamux ed (63) u-š hang šīdag n n bāv x v adā , ud b e ānbān ī dānāg k -š dad ud murv ī vināhgār ud zadār ed abāh nīdan ī bar ī drax ān bāv kāmend 28 vizūdan, (64) ud bāvbān ī dānāg, edi ā kamranzīh ī x v š abāz dāš an ī hān dad ī vināhgār az x v š bāv rā , abzār ī ed grif an šā ed ī hān dad ārā ed (65) n a ag ud dām ud īnag ī arrendag (66) kū ka dad īnag v ned, u-š ruzdagīhā 29 kāmed raf an, ed anāgāhīh ī a ag ud dām andar-š gravīhed (67) n āšnāg kū dad ka dām f ed, n abarv zīh ī dām, b hān ī dām ārā ār (68) ed hān dad andar dām gravīhed (69) ī m rag bāv x v adā ī dām ārā ār ed dānāgīh āgāh kū hān dad nir g dā āmānag ud and zamān (70) hān 26 vīnāx a : guṇāḥ West : nīvāx a 'inf uen e', Mena e : v nāx ' em éramen ' he origina ord ou d have been ri en /juxt/, see DD 0.10 /jux īh/ Cf Y 46 11 ( he oking of a man i h evi a ion ) and Y 49.9 (yoking together with truth). 27 aharə x ār : ra a na i ā er ahr z- : ahri ( ar h arx z- : arxāš ) ' o ro e , ake are of, end, are for' ( ahr z-: ahrix ' o ab ain, re rain one e f') 28 kāmǝ : a ekṣe a 29 raṇjaihā : ā ā a a ā West : ' i h u i ion', Mena e : 'ave eine' (« e e 'effor e de ... ») er ruzd 'greed ' ( 'g u on ; vora iou '), f J 11 ed marzišn ī zanān ruzd baved er r zd h rwγtky /ruzdīhā < ar> āruγdak ā/ (Henning, Sogdi a, 46) 206 dad nir g ud z r ī-š andar an ed kuxšīdārīh agārīhed, ud rebīhed 30 , andiš uvān ed dām kandan ud a ag ška an ud abāh nīdan kuxšīdan (71) ud ka-š abavandagnir gīh rā , nir g ī kuxšāg uzī ed 31 ud agārīhed, a hān bāvbān ī dānāg, ed x v š kāmaghanzāmīh 32 , bar x v š, dānāgīhā hān dad az dām b r n abganed, xa g hrīhā 33 ud agārnir gīhā 34 . (72) x v š dām ud a ag abāzārā ārīhā ud avizendīhā abāz ganz abe āred (73) -iz mānāg a dādār ohrmazd ī dahišnān b x ār ud dām ārā ār ud vad bun š ag agār nīdār ; ud bāv ī x v š az vizūdār ādār (74) dad ī vināhgār ī bāv abāh nīdār guza ag ahrmen ī dām aviš āf ār 35 , ed ārag nīdār ī (75) dām ī veh a mān k -š veh dahišnān andar mehmān hend, (76) k -š gennāg m n g ud vihūdagān hāmi andar gravīg hend, (77) a ag ud dām ī dad ī vināhgār az x v š kāmišngarīh agār nīdār (78) zamān ī ed kuxšīdārīh ī ahrmen, u-š z rān ud abzārān, dagrand (79) ī ed kuxšīdārīh ī dad andar a ag ud dām ī agārīhed ī-š nir g (80) abāz dādār, ī dāmān b x an ī-š az ed ārag, jā dānag 30 rə žihǝ : rik ā a e We : '(i ) oured ou ', Mena e : vir īhe ' 'é ui en ' er rebīhpassive denom ' o be ome infirme' from reb 'defe ive' < *rapahn 'bodi defe ' (Sk ra a - 'bodi defe , infirmi , di ea e', Sogd r h/ r βh 'defe ivene , di ea e', r h ' i hou bodi defe or di ea e', r  'defe ive, infirm'), f k viii, M 726 v mār ud riš ud rebag ud āh gumand g end 31 . xvazǝ : vyayati. 32 kām u aṇjāmī : ( vī )e ha ā ari ākā a Cf V 172, Ēv nag ī nāmagnib išnīh 16 33 ha g harihā : ra na a a ā We : ' i h exi ing na ure' ( agener : 'in einem Zu and, in dem ein We en exi ier ') Mena e' emenda ion: xast-g hrīhā er xa ' ounded' 34 āgārnīr ihā : vi īna rāṇ a ā 35 dąmą š āf ār : ṛṣṭīnāṁ aṁ ā a i uḥ 207 n kravišnīh vinārdan, abāz 36 ārā an 37 ī bāv x v adā ī dānāg x v š dām ud a ag (81) en ā, kamnir gīh ud ab hangīh ī druz andar kuxšišn ī-š r šnān az-iz n dāg (82) ka n-š zūrmih x īhā mened kū « n a mān ud zamīg ud hān ī ohrmazd dām ana kunum, a āb az x v š g hr vard num ud x v šīh barum », (83) g-iz abāg druz-nir gīh ud zadārkāmagīh ud ham šakkuxšišnīh ī az uvān āmān rā 38 , ud kuxšišn ī d vān, a n zamīg ud a mān ud n dām, (84) ī az andak va āzā išnīg 39 , n dāg (85) amaragān-z ediš xu ūgīh 40 (86) agar andar n kuxšišn abarv zīh frā i būd h , az andak va madan a-šā i h (87) agar-z zā išn ī g īg frā i ediš margīhra išnīh dāg, g-iz v nīhed kū hān margīh n a īh bavandag agārīh, b vih z 41 ī az g āg g āg ud az kār kār (88) n hām n dahišnān bavišn az ahār zahagān ī-šān 42 g īg an, abāz ahār zahagān gum zīhi an v nābdāg dāg (89) m n gān ī an rā nāg, g ān hāmi abzārān, ruvān gum zīhend (90) v ihrīh rā n viš bīhend (91) ud ruvān az hān ī x v š kunišn āmārīhend (92) u-š ganzvar k -š kirbag ud bazag aviš abe ārd, ān h frāz ra end ediš kuxšīdārīh (93) ud ka ganzvar ī kirbag mehz, ā-š ed abarv zīh az ham mā da būzed, mehgāhīh ud r šnān ī 36 . aβāž (K 28, S om ) : Sk om We : ə βāž ' o e' 37 ārāe : āra a a i 38 hə i nə Cf. X v I 8 rā id ud mād mā b šed ! 39 azāišnī : u a i i We ' emenda ion āzā - = abzā - < abi-gu. 40 amaragąni a adaš xva uī : anekānāṁ a ena ra a aḥ Cf Cim ī ku īg, 51 41 n āž : daridra vaṁ We : 'ne e i of going', Mena e: vixāz ' endan e' Cf k v, M 457 hambidīg ed vih z ī az g āg g āg andar uhīgīh mad 42 ąšą : ā āṁa Mena e' emenda ion 208 hāmx v ašīh ahrāmed 43 ; (94) ud jā dān n kravišnīhā fra ādīhed (95) ka-š ganzvar ī bazag mehz, ā-š ed abarv zīh az a ār da kašīhed, (96) g āg ī āzišn ud š išn, ud v māre ān ī sardgar 44 abe ārīhed ; (97) u-š ān h-iz hān x v azārag kirbag ī-š g īgīhā varzīd n agārīhed, (98) -š, im im rā , hān š išn ud āzišn ud ādifrāh, vināh āmānīhā, n adādīhā (99) -š ādifrāh nīdan ādār (100) ud abdum, x v ābar dādār ī dām abaxšā īdār, dām ī veh andar da gravīh ī dušmen n hi ed ; (101) ud hān-z ī vināhgār jumā hān ī ah avān ed vizārdārīh ī vināh az ždāhrgarān da būzed ud n kravišnīh ī jā dānag zām ned (102) hangird n kū : dādār, bizešk ud dru bed ud dāš ār ud arvardār ud ānāg ud būzāg ī dāmān, n v mārgar ud dard nīdār ud ādifrāhgar ī x v š dām (103) ud a ī g vizārdar az r nibiš abāg do bun š ag vinārdārīh, andarg n azdg bān ud kīhu kārān (104) nān framūd ud x v ā , e rā ed hu ašmīhā framā ed nigerīdan 45 ! (105) n-mān azabar nibiš , n ā ag ī ham zgārīh, b hān ī ham zišnīgīh dārum (106) n-z d nīhā ham z, ī-m ped nihang xrad 46 , az nib g ī ādarpād āvandān a āft ud dar nišān nīd (107) u-š ham zagān andar d ngird nib g ī agrī frazānag ādarfarr ba ī farroxzādān, ī hud nān šobā būd, az d n dānāgīh vizārd ī a hazārdarag 43 . hamxvašī ārāβǝ (JE ārāmǝ ) : arvva ukha āmā āda a i hāmx vašīh = hamāgxvārīh ( v vī xvāθra). Cf. MX 2. 145-146. 44 . dardgar : īḍākare We : 'agonizing', Mena e : vīmāra ān ī dar kar ' ieu de a ma adie e de a or ure' 45 u nigarə : aś e a 46 dīn i xard : dīn ā buddheḥ West : ' he re igion of i dom' Cf SS 20 man xrad nihang 209 (108) hān-z īān abar akanāragīh ud kanāragumandīh ur īd, az r nibiš -um ed azdān kām 210 darag ī didīgar 5 (1) anī darag andarg ī nēst-yazd-gōbān, ud abar astīh <ī> yazd u-š hambidīg. (2) a īh ī azd u-š hambidīg xradedīrišnīg dānišn ud g bāgīh vimand oxanīhā (3) hangird n framā ed dāni an 1 kū: abardum, fradum, ud avizīrišnīgdum 2 dānišn azd šnāx an ast. (4) k -š n dānišn n šobā ī dānišnān, ā-š abārīg dānišn a-fra ād (5) azd šnāx an ed uš ī avina , ud vīr ī z (ud a ābāg) 3 ud xrad ī vizināg šā ed (6) azd šnāx an n n and va kū dāned kū azd a (7) k vahmān i ed a īh āgāh, uš az nīh anāgāh, n kū hān i veh a āb va ar, hudānāg a āb dušdānāg, an š a āb zahr, ard ud af urd a āb garm ud vidāzāg 4 , hušk ud h š nāg a āb x v d ud nam nāg 5 , (8) ud ka-š az nīh anāgāh, giš a vāz dāni an aūd (9) ā išn ud nik hišn ī ka ud i n ed a īh, b ed nīh šā ed kirdan 1 ə farmā a dānǝ : amādiṣṭaṁ jānī ā 2 . xvazīrašnī um : ūkṣma araṁ We : 'mo ui ab e for he e di erning', Mena e : huzīrišnīk m ' e u iri ue ' Pers. a-vizīrišnīg 'inevi ab e, indi en ab e, unavoidab e' ( k iii, M 246, iv, M 424, ix, M 805) ≈ S r ܡܬܥܪܩܢܐ ܐܠ . 3 āβāā : īvra areṇa We : 'ferven ', Mena e : ā āk 'arden ' Cf H M 147 frazend ī z-vīr ī n k, MX 28 11 vīr ī mard mān zdar, K 31 a ābāg vīr, 2 13 vīr ī a ābāg 4 āβāā : adravaṁ We : ' or hing', Mena e : ā āk 'brû an ' Pers. vidāzāg 'me ing, mo en' 5 mīnāā (Skt. om.). Menasce : mīnāk ' ri a ine' er nam nāk ( 'dam ') 211 (10) n-z framā ed dāni an 6 kū: dāni an ī i ed e v nag: (11) ed a ār-dānišnīh, a āb hang šīdag-dānišnīh, a āb ed šā ed ud azed būdan (12) a ārdānišnīh n n k bār 7 k k, do bār do ahār (13) andar vimand ī a ārīgīh-iz n šā ed guf an (14) kū: būd ud baved zamāna āb g āgkū do bār do anz a āb i g bīhed (15) hang šīdagdānišnīh hān k az dāgīg i , hān ī n dāg dāgīhed (16) ud az v nābdāg i a-v nābdāg is, ped hang šīdag ī da -abar-nihād 8 āvared hand mānīh ī v nišn ī xrad, (17) ed urrīgmānāgīh, humānāgīh 9 , ud humānāgbahrīh (18) urrīgmānāg 10 n n mard m ī ār mard m ī anī šahr (19) ud humānāg n n anīr dag ī xā ag (20) ud humānāgbahr n n anīr ga (21) n az vimand ī humānāgbahr, n anīr ga vāz ed dīh mānāg; (22) dag ī xā ag ed dīh ud x v arišn-z (x v arišnīgīh-iz) 11 . (23) ud ast-iz k humānāg humānāgdar, ud humānāgbahr humānāgbahrdar g bīhed (24) hān ī urrīghumānāgdar abar n g bīhed (25) urrīg urrīgdar n baved (26) az n v nag gugān 12 va , dagrandīh rā , frāz hiš (27) az v nābdāg i av nābdāg nimūdan n n az kirdag ud dāš ag i k kirdār ud dāš ār n hand mān, ud az nibiš ag i k š nibiš ār n dāg, (29) dāgīhed kirdār ī hān kirdag, ud dāš ār 6 ə farmā a dānǝ : amādiṣṭaṁ jānī ā 7 . bahar : vibhāga Bharu ha' emenda ion Mena e : bahr Cf B r nī : 8 . dast abar nahā : hastauparinyastena. See 10.65. 9 humānā : u amānena 10 urī mānāī : ūrṇo amānaṁ 11 . xvarašni a : khād ena a 12 dugą : vi īrṇaṁ 212 ī hān dāš ag, ud nibiš ār ī hān nibiš ag a ārīg, (30) n-š nimūd i ī dāg ud v nābdāg hān ī ab dāg ud av nābdāg (31) hān ī andar šā ed ud azed būdan āgāhīh vurravišnīg (32) n k g bed kū-m dīd mardk -š šagr- , a āb šagrk -š mardb zad (33) ud n hān ī andar šā ed ud azed būdan vimand šā ed dr v (34) b ka hān āgāhīh mard g bed k ed rā īh hu rav, ud ed vizurdīh uzmūdag, ā andar rā īh ud a īh vimand (35) agar mard g bed k ed dr zanīh du rav, ud ed avizurdīh uzmūdag, ā andar vimand ī dr vīh ud ana īh (36) anī v nag ī az n b r n vimand ī a ārīg n būd (ud) n šā ed (37) n k g bed kū: "g hān ed nihānīgīh andar andar n xā agburden šā ed", (38) a āb " ī andar ūrāgī zan vidurdan šā ed, (39) n ka k-iz n meh baved ud n keh", (40) a āb "g hr i ī n -bun", (41) ud "kuxšišn ī n kanāragumandīhā", (42) ud "a ag i ī n zamānumand ud g āgumand", (43) a āb "g āgumand n kanāragumand", (44) ud "jumbišn vih zag 13 ī uhīg", (45) ud abārīg ī az n š n guf an ud hand šīdan zīfān 14 ud dr v ud n šā ed (46) en ā a īh ī āfurāg 15 azd, jud az hān ī ihrmārišnīh 16 ud anī gugā īh, ed a ārīg ud hang šīdagīg dānišn, (47) š v nišn ī xrad n v nābdāg n az bahrumandīh ud kirdagīh ud e āx agīh ī az va v nag jud ān 17 i , kirdagīh ī g hān ud 13 afa : ā ika ā (Sk ā ika- ' he a m of he hand'). West: hapa- 'a a m of he hand', Mena e : a (a ūhīk ' an qu'i ai de vide') 14 za ą : ku i aṁ 15 āfrāā : ādeṣṭuḥ We : 'exa ed', Mena e : afrāz ' rè hau ' Pers. āfurāg ' rea ing (in he iri ua a e) ; who invokes blessings on', f k iii, M 169. 16 iharmā ašnī : ru a arśana vaṁ 17 ja axun : vibhinna-vacanaCf k viii, M 720 dah jud ān a ār 213 mard m k -šān bahrān abzārān ī aziš, n an, g ān, zahagān k aziš e āx ud kird end, (48) ī a : ā aš ud āb ud vād ud zamīg, (49) ī jud jud ed x v š kār rā nišn n ihr nīd ud vā uhragān nīd end (50) kū, ā aš ed x v š ihrīh ud vā uhragānīh kār n kū-š kār ī āb, vād, zamīg n ād g rā nīdan (51) d n-z āb ed x v š ihrīh <ud vā uhragānīh> kār n n kū-š kār ī vād, ā aš, zamīg n [ād g] (52) d n-z vād kār ī ā aš, āb, zamīg n (53) d n-z zamīg kār ī av šān rā nīdan n ād g (54) b jud jud ed hān ī x v š kār n vā uhragān nīd ud ihr nīd end, (55) az ī ihr nīdār ud e āx ār ud vā uhragān nīdār frazānagīhā ud nizūmānagīhā, (56) n hān kār abā išnīg ud e azag e āx , virā , ihr nīd ud vā uhragān nīd (57) n-z mard m ud abārīg dām k zahagumand ī n zahagān, (58) k -šān e āx agīh ī a ud id 18 ud pay ud rag ud p jud jud, (59) k did ab ux agīh 19 āgenīn v nābdāg (60) d n-z vā uhragānīh ud ihr nīdagīh ī hannāmān ī andar nīg, (61) n jagar, u 20 , šuš, gurdag, ud zahr šišn, abārīg abzārān k harv k az-išān x v škārīh- dāg, (62) avišān ādemār ihr nīd ud vā uhragān nīd end ed hān ī-šān x v š kār (63) d n-z ašm, g š, v nīg, uzvān, dahan, dandān, da , ā , ud abārīg abzārān ī b r nīg k -šān jud jud x v škārīh ihr nīdagīh (64) v nābdāg ediš dāg, n ka k az av šān hannāmān agār, hān ī did ed kār ī ī did k -š aviš n ihr nīd 18 a : medo We : 'fa ' Cf FO 10 i um : id ud g š 19 aβə vīnāx aī : anaik aṁ We : ' an of m a h ', Mena e : a v nāx akīh ' a di ari é' er ab z-: ab ux ' o join, a a h; mix', ab ux (ag) 'joined; mixed', f k iv, M 410, 415 20 daβur : kā akhaṁḍaṁ Jāmā ji : For Pl . , Pers. . 214 ed n šā ed (65) ud ka vāz e āx agīh ī k az hannāmān ī an nigerīhed kū n abd frazānagīh e āx ed : (66) n ašm ī az va v nag judnām ud judkār (67) n mijag 21 ud b 22 , dag ud xā ag, āhag 23 ud dag (68) n kū dag a 24 a , (69) āhag āb, ī ed rag 25 ī a 26 n adag kū-š vardišn ī ašm az ku ku ediš baved (70) dag x v ad v nāgīh a n v nāgīh ī andar āb (71) āhag ed rag ī dag ed n išn ī āb ed rag ī a 27 (72) ud dag andar āhag n v nāgīh ī i andar r šn āb, (73) ud dīdan 28 ī kā bod andar ā nag ī r šn (74) ud dag ī gabrīhā 29 vināri an ed hān im kū xāk gard ī az andarvā ka ašm ra ed ediš n f ād 30 , (75) dumb 31 ī ašm vardād, (76) ud v nišn ī ašm mā abāh nād 21 . mazg : bhrū (Sk bhrū 'e ebro ') 22 β : uṭe (Sk puṭa 'ho o a e, o ke ; e e id') We : 'e e id', Mena e: uf ' a ive; humeur' er b ' a er', ( ' he e e'), cf. VZ 30.4 anegirdīg ed haf b 23 āeaa : ārakā (Sk tārakā ' he u i of he e e') We ' hado , iri of he e e', Mena e: ahīk ' ran u ide' 24 ə γ : v ajanaṁ (Sk v ajana 'a a meaf u ed for fanning, fan') We : " uming ha âz p γ, a e a ih in § 69 and eh in § 71 and for Pahl. pīk ( er ī), 'fa ' " er a ' ine , endon , nerve ', f Bd 196 rahag ud pay. 25 raγ : ira ā (Sk irā 'nerve, vein, ar er ') We : ag ' ri on', Fi i one: rag ' a er' 26 . pih : va ā ā (Sk va ā 'marro , fa ') 27 . pih : va ā āḥ 28 ūn : aṁbha a We : ' o umn' Mena e' emenda ion : dī [an] 29 daβargāh : ubha oḥ hāna oḥ ('of bo h a e ') We : 'orbi ', Menasce : ga rgā 'orbi e' er gabr 'dee ; dee va e , de re ed and' = zafr, gabrīhā/ zafrīhā adv , f k v, M 460 30 nahuf ā : rāvṛṇo i We : 'be on ea ed' 31 guṇb : golaka (Skt. golaka 'ba , g obe') We : gumb ' id (of he e e)', Ma Kenzie (BSO S, 32/2, 398): "gunb i robab o be read *dnb= damb ' hore, edge' " er dumb ' ai ; ex remi ' ( ' he ou er orner of he e e'), dumb ī ašm ≈ rab مؤخرّالعني. 215 (77) d n n varg 32 ī g š x v ahl 33 e āx 34 ed hān im (78) kū xāk gard, arrvarān 35 xrafstar, rā īhā, ediš andar n šavād, (79) ud x v ad nam ud guzd 36 ī g š ud zahr ī xraf arān d n dāg (80) ka abzārān ī g ān ud ruvān nigerīhed, (81) n hamb išn ud ešnavišn ud v nišn ud axšišn 37 ud ermāhišn 38 āgāhegar 39 ī g ānumandān, (82) d n-z xrad, ī "harv-rad" vizārīhed, vizingar (83) ud dānišn ī a ābāg, (84) ud vīr ī x v ā ār abe ārdār, (85) ud uš ī ganzvar nigāhdār, (86) ud b ī x v ad v nāgīh ī ruvān, (87) fravaš ī x v ad ihr ī dāš ār ī an, (88) ud ox 40 ī ab zag, (89) ud abārīg m n gān ī an dāš ār k -šān jud jud kār ud x v škārīh ed hān v nag ihr nīd end, (90) ped x v škārīh n vā uhragān nīd ihr nīd end ed x v š kār bavandag hend, (91) ed hān ī n ihr nīd end n šā end (92) ud gugān 41 ī jud jud andar d ngird nib g ī n agrī frazānag az d nāgāhīh vizārd, dar dagrandīh rā frāz hiš (93) k -š kāmag kū abdīh ī d n mazde n 42 ud r dk šīg g bišn b 32 raγ : sirā āḥ We : rag ' ube' er varg ' eaf', varg ī g š 'auri e', cf. '( he eaf of he e e), he eyeid' 33 avāhar : vakra araṁ We : afāha 'undi a ed' Mena e' emenda ion 34 a āx an : vira anaṁ 35 . faraβarą : u a aṁ aś a 36 . guzg : ma aś a We : guzg ' e re ion', Mena e : guzag. Pers. vazd/ guzd (Av. vazdahn 'fa ne '), guzd ī g š 'ear ax, erumen, ear di harge' 37 āšašni : ā vādanaṁ 38 adarmāišni : arśanaṁ 39 āgāhīgar : avabodhakaraṁ Menasce : ākā kār 40 . : rajn onmeṣaś a Jāmā ji' emenda ion 41 dugą : vi īrṇaṁ 42 mahə : maha āṁ 216 dāni an, (94) ed hān ab hang šīdag 43 nib g ediš nigered, (95) abdīh ud rā īh ī d n abardar dāned 6 (1) ud anī viyābānīh ī avēšān nēstyazdgōbān, (2) kē-šān "dahrīg" x v ānend, (3) kē az arg ī dēnīg ud ranz ī ped kirbag varzīdan vaxt ēstend, (4) ud drāyišn ī abēvimand vasīhā drāyend. (5) n nigered (6) kū: n g hān abāg va v nag vardišn ud ārā išn ī-š hannāmān abzārān, ud ed āragīh ī k did, ud gum zišn ī-š k ed did, akanārag zamān bun š ag hangārend (7) ud n-z kū n kirbag mizd, ud n vināh ādifrāh, ud n vahiš ud dušox, ud n rā nīdār ī kirbag ud bazag a (8) n-z kū: i vāz g īg a , ud m n g n st. (9) n man azabar nibiš ud nib nīd (10) kū kirdag b az kirdār, ud vizīdag b az vizīdār būdan n n šā ed n nibiš ag b az nibiš ār virā an, mān b <az> rāz 44 d āg (11) hām n kirdag i b <az> kunāg būdan n šā ed (12) ud n g īg az gum zišn ī z rān hambidīgān, (13) n va ān xīrān jud ihrān, judg nān, judb ān, juddaxšagān, jud ardagān n e āx ud vizīd ud kird ed n man azabar abar an guf (14) kū, az va i ī n a ud a 45 ud pid 46 ud rag ud p ud xūn ud vād ud 43 aṇg šīdaa : mahādṛṣṭāṁ a Jāmā ji' emenda ion Cf 10 52 We can also read : an-hang šīdag 44 rāž u : ū radhāreṇa er rāz 'bui ding ; ar hi e ' 45 . pae : medaś a (Sk meda 'fa , marro ') 217 viš 47 ud drim 48 ud da ud ā ud ar ud eškamb ud abārīg hannāmān andar nīg ud b r nīg e āx ud kird ed (15) andar davistan 49 ī va v nag i ī judg hr ī judz r rā ham šag-n kirdag, (16) a āb b -kirdār būdan, n šā i an var (17) ud ham v nag, abārīg dām, urvar, drax , ud āb ud ā aš ud zamīg ud vād, u-šān rā nišn ī n x v ad x v š kām 50 , ud n rā nīdār hend, (18) b -šān rā nīdār ud d āg 51 ud kunāg a , (19) ud a ār 52 k -šān az rā nišn rā nišn, ud az ān ān 53 , ud az hangām hangām vard nāg ud kunāg (20) d n-z vardišn ī ā ān, māhān, r zān, zamānān, ī daxšagumandīg, vardišn ī ihr ud ārag ī e āx ag, ud x v arš d ud māh ī vinārdag ī anha īnravišn 54 ī ihrīgvardišn (21) n-z nimūdārīh kū harv ihrīg annišnān az ihr nīdārk -š ihrīg annišn ihr nīd (22) az abārīg ju arīh ud judrā nišnīh ī andar g īg, (23) az g īg ed zamān zamān, hangām hangām, šā ed dāni an kū, n g īg n ab rā nīdār (24) a āb-iš 55 rā nīdār n azd ī 46 a : māṁ aṁ a (Sk māṃ a 'f e h') 47 . vas : ra aś a (Sk ra a ' iquid e re ion; oi on') We : vara 'hair' 48 . daryam : niṣṭhā a (niṣṭha ' a e') West : dar-ī dum 'fundamen ' 49 du ūn : dvayoḥ aṁbha oḥ We : ' o erie ', Zaehner : ' o i ar ', Mena e : bastan. 50 kār : kār e We : 'du ', Mena e : 'o éra ion' Ner ang onfu ed er kām ' i ' (Sk kāma-) i h Ind kām ' ork, fun ion' 51 də šāā : dhar ā 52 vāzār : haṭṭav avahāraś a We : vāzār 'u age', Zaehner : 'in er our e', Mena e : vā -ār nom d'agen 'im u ion' 53 ǝž axun axun : vāk ā vāk e We : 'from a emen o a emen ', Mena e: 'd'un é a 'au re' 54 hva īn raβǝšni : śobhanaś a ra ari° West : 'a e -hor ed rogre ' (alluding to the supposed horses of the sun), Menasce : xu īn (' ranqui e, régu ier') ravišn 55 . ayåš : a ha e Mena e: * āzaš 218 imīkkunišn ī akanāragz r ud a āmānvarz 56 ? -iz ī ka g hān frā umandīh ud zarmānīh ud marg d n v nābdāg kū ham mard m ud g end, ud ham ihrān ud drax ān az juvānīh rīh, ud az rīh margīh madan ihrīg (25) az rīh abāz juvānīh, ud az margīh abāz zīndagīh madan ka -iz n v nīhed ud guf an n uvān (26) n -z n menīdan ud guf an ud vurravi an azed (27) kū: ādāšn ī kirbag, ud ādifrāh ī bazag n , (28) n -z ihr ī hamāg dāmān a ābišnīh ī 57 dādār ud murnz nīdār mārdārīh (29) n-z kū-šān grāmīgīh ī nivāzišn 58 d ar kū x v ārīh ī dušnām, va arīh (30) -šān n kīh ī ediš kunend ā dār, (31) ud ka mu v nend garzīdār bend (32) az-iz n bax ud jahišn 59 b az m n gān m n gīg n šā ed (33) d n-z ed ihr ī harv šu išnumandān, (34) ed harv aviš āb ud vidang ā af x v āhišnīh, um ddārišnīh, -abardar-nigerišnīh, abar mard mān, b abar dadān ud murvān ud ahārbā ān dāgīg (35) n-z ī ofi āgīh g bend (36) kū: i ān k-iz īgānīh n (37) hamāg ax hend (38) k g bed kū "angub n ax " ud "angub n šīr n", harv do rā (39) ax višabzūdān, šīr n abārīgān (40) ud "nān x v aš" ud "nān ax v aš" harv do rā (41) x v aš gur agān, ax v aš agrān (42) ud abārīg va ed n š n (43) ā n g bīhed ed ā ox ī av šān drā išn hangirdīg: 56 ā mąnvarz : ākāśakar ā We : 'i umina ing he k ', Mena e : 'au eur du ie ' 57 a āβašnī : ava oka ā (°ki ā) Mena e: a ā išnīk <ī> 58 n āžašni : nirddhana. West : ' enur ', Mena e : ' a gêne' 59 dahišni : dānā We : 'di en a ion', Mena e : ' e bienfai ' 219 (44) n-šān guf dānāgān (45) kū: n-z oxan ī ašmā ofi āgān abar ax enīh 60 ī harv is ham taxl ast, u-š rā īh n (46) abārīg va andarg ī av šān guf a (47) u-mān n kū nišān nīd, edi ā šnāx ārīh ī ašmā r zgarān (48) kū az d n va a ābed 60 aha ūnī : kaṭuka ve 220 darag ī idīgar 7 (1) anī abar astīh ī hambidīg ī judgōhr n azabar nimūd (2) kū: az n frazānagīhāe āx agīh, ihr nīdagīh, vā uhragānīh ī i ān, az-iz bahrān ī ham nīdag, r šn, a ārīg, da -abar-nihād, dāg kū-š kirdār, e āx ār, ham nīdār, ihr nīdār frazānag (3) u-š frazānagīhāe āx agīh az jud jud, ed xv š jud jud kār ihr nīdan ud vā uhragān nīdan dāg (4) u-š frazānagīhā-kunišnīh nimūdār kū-š kunišn imīg ud vahānīg (5) az frazānagān kunišn harv imīg ud vahānīg azed būdan (6) š, im ud vahān ī kunišn baved; a , kunišn (7) az va v nagīh ī-š kunišn dāg kū-š kunišn kāmagīg ud abā i īg (8) kunišn az kunāg do v nag baved: (9) a āb, kāmagīg, va v nag ī-š kām; (10) a āb, ihrīg, k v nag ī n ihr nīd ed (11) az va v nag kunišn ī dādār dāg kū-š kunišn kāmagīg ud abā i īg, (12) u-š kām az abā ist judvimand (13) -š kām, ed nir g, ī bun š ag abā i ag (14) im ud vahān ī kunišn š az abā i (15) dā im ī abā i ī kunišn n ra ed, abā i n baved (16) im ī kunišn az vahān baved k -š hān kunišn abā i aviš nixvāred 1 . (17) abā i an, kāmi an ī is ī vahānīg baved, (18) ud vahān ī abā i an ī i az x v adīh n hang zīhed 2 (19) az b -ra išnīh 1 . naxvārǝ : virodhī a i er nix vār- ' o ha en, hurr ; urge, in i e' (Parth. niδfār-). 2 hū ažihǝ : uru a a e Mena e' emenda ion 221 vahān baved (20) k rā nimūdār imīkkunišnīh ī frazānag (21) im az vahān, ud vahān az aviš āb, ud aviš āb az b , ud b az vizūdār, ud vizūdār az ham ār, ab oxan (22) u-m ed n dar nimūd a ārdānišnīhā ud hang šīdagīhā kirdagīh ud ihr nīdagīh ī g hān, u-š bahrān abzārān (23) az kirdagīh ud ihr nīdagīh ī g hān dāgīhed kirdār ud ihr nīdār, (24) ud imīkkunišnīhā kirdagīh ī frazānag dādār (25) az imīkkunišnīhā kirdagīh dāgīhed a īh ī vizūdār ī az b 8 (1) did abar astīh ī hambidīg judbunēšt n (2) kū: az n kīh ud va arīh ī andar g hān dāg, (3) ud nām iš ī n kkirdār ī x v š vimand (4) d n n ārīkīh ud r šnīh, (5) hudānāgīh ud dušdānāgīh, (6) b (hub īh) ud genn (dušgennīh), (7) zīndagīh ud margīh, (8) v mārīh ud dru īh, (9) dād ud adād, (10) mu ud āzādīh, (11) abārīg hambidīg kirdārān ī-šān varīg a īh dīdārīh ed harv šahr, būm, ud harv zamānag (12) n kū n a ābīhed šahr ud būm, ud n -z būd, bād zamānag (13) ka n nām, ud nām iš ī n k ud vad, n būd ud n a , (14) ud n ed g āg ud zamānag šā ed guf an kū n k ud vad az x v š nīh ed x v adīh vardišnīg baved (15) d n-z abārīg hambidīgān k -šān judīh n <judg hrīhā b > judgārīhā ud jud ardagīhā ud jud ihrīhā (16) n judīh ī hamg hrān k andar did n n narīh mā agīh, (17) b ān, mizagān, g nān, ud x v arš d, māh, āragān, k -šān judīh n judg hrīhā, b judgārīhā ud jud ihrag nīdīhā ud jud e āx īhā, ī 222 n kār kār abā išnīg 3 (18) n k ud vad, ud r šn ud ār, abārīg judg hrān g-išān judāgīh n judgārīhā, b judg hrīhā (19) a āzišnīg ihrīh ud vizūdārīh ī-šān k did dāg (20) n ka n kīh ān h, va arīh n īh ab gumān; (21) ka r šnīh mad, ārīkīh zīhed (22) d n-z abārīg hambidīgān k -šān a āzišnīgīh ud vizūdārīh āgenīn az judg hrīh vahān (23) n andar g īg hambidīgg hrīh ud vizūdārīh ī i ān k did dāg (24) g īg bar ī m n g; u-š m n g bun (25) bar a ābīhed ed bun, (26) ham v nag būd gugā īh-dādār, andar šnā agān r šn (27) g īg bar, m n g būdan, dāgīh n (28) ka: harv v nišnīg, gīrišnīg i az ab dāgīh dāgīh madan, g vizār dāg (29) n mard m ud abārīg dām ī v nišnīg ud gīrišnīg az m n g ī av nišnīg ud agīrišnīg būdan, āšnāg; (30) n n kā bod, <andar> ā nag 4 , drahnā , ahnā , ud zahā 5 ī x v ad; (31) ud an ī mard m ud abārīg dām dāgīh andar m ī az idarān ab dāg av nišnīg būd (32) x v ad-iz m andar hān ī idarān uš 6 dāgīh ud v nišn ud gīrišn mad (33) nūn a ārīg šā ed dāni an kū: n g īg ī v nišnīg ud gīrišnīg az m n g ī av nišnīg ud agīrišnīg dād būd ed (34) ham v nag az v nišn ud gīrišn av nišnīgīh agīrišnīgīh ī x v ad m n g būdan ab gumān (35) ka-mān dīd ed g īg hambidīgg hrīh ud (hambidīg- ) āx ārīh 7 ud vizūdārīh ī k did, ez m n g xīr (36) k bun a ī g īg, (37) u-š g īg xīrān bar, ham v nag būdan n gumānīg (38) n hān ī az hambidīgg hrīh dāg 3 a āβašnī : abhī ā Jama a ana's emendation. 4 āinaa : dar aṇe (Sk dar aṇa- 'mirror') Mena e: ' 'e è e' 5 zahā: iṁḍena (Sk iṇḍa- 'ba , embr o') We : 'emana ion', Mena e: zā ak ' rogéni eur' 6 : carmme. Jamaspasana' emenda ion 7 āx ārī : aṁ arddhana vaṁ 223 (39) en ā-m azabar nimūd im ud vahān ī frazānagīhākunišnīh ī dādār (40) k dād dām ī nimūdār a a īh ī ham ār, (41) āšnāg kū: kunišn az kunišngar do v nag, kāmagīg a āb ihrīg (42) hān ī kāmagīg e v nag: (43) do, az dānāgān ud frazānagān, (44) a āb ed x v ā an, xv š kirdan ī ūd ud n kīh, (45) a āb ux an, a āb dāš an ī z ān ud anāgīh ī az b ; (46) ud k, az dušāgāhān ud adānān, (47) ha agīhā ud ab imīhā (48) az dānāgān ud frazānagān kunišn ab im avahān n azed būdan (49) n dādār ī frazānag ī vi āgāh ī bavandaguvānīg, ed x v adīh bavandag ud urrīg, hān ī-š n ni āz ūdud abz n<- > ī az b x v ā an 8 (50) a šā ed dāni an kū im ud vahān 9 ī-š kunišnān hān k v nag: z ān ī-š az ham ār ud vizūdār ī az b , šā ed būdan, ux an, abāz dāš an, ī x v ad cim ud vahān ī dāmdahišnīh (52) n-z kū: dādār ī frazānag vehkām; (53) u-š kām hamāg vehīh; (54) u-š dād dām edi ā x v š kām, (55) ud bavandag-ravākkāmīh 10 ī ī vehkām frazānag ed ānāf an ud ana kirdan ī va arīh (56) dā va arīh n ānābīhed, ī vehkām n urrīkkām (57) n kū: dādār ī frazānag vehīh az dādārīh ud arvardārīh ud ānāgīh, rāh ī anāgīh b kirdan, ud ahr z ī az bazag kirdan, ārag framūdan hamux an, dāg (58) az-iz ahārān 11 z rān ī an ī ed dard ud v mārīh ī az b r n, (59) ud ed vahān ī an (60) ham ār ī an ra ed b ux an, abāz dāš an, dāš ārīh ud ezām nīdārīh ud vaxš nīdārīh ī g ānvarān ud r mānān ed z r ī dārāg arvarāg ī ihr hamkār, ī d nīg 88 . xvāha : i eṣa 9 vahąną : kāraṇānāṁ a 10 . bundaaraβāī kāmī : aṁ ūrṇa ravṛ ikāmi 11 iharą u : rū āva avebh aḥ We : ' he qua i ie and', Mena e : ' e na ure e ' 224 fravahr x v ānīhed; (61) ud ed hān ahār z r ī frabihišngar 12 , ī a z r ī āhanzāg, gīrāg, gugārāg, ud zāg, (62) k az hām n dādār frazānagīh, hamkārīhā, ed e mānīg z r, ed abāzdāš ārīh ī dard ud v mārīh ī ardag ardag ī az ham āṛ ī ha akkunišn ī anākkām, (63) ud anī hamz r ud hama ār hend, dāg vehkāmīh ī dādār (64) n-z kū: n dard ud margīh, ī an višuf ār, n <az> dādār ī vehkām ī an dāš ār ud arvardār (65) dāgīh az-iz n ka dādār ī frazānag n abaxšdār ud ašīmānīh-kunišn, (66) ud n višuf ār ud agārgar 13 ī x v š āfurišnān; (67) frazānag ud vi āgāh (68) n abaxšīh, ašīmānīh ī az x v š kunišn abar kamdānišn, abavandagxrad ud afrazāmešnā azed guf an (69) n az dānāgān ud frazānagān kunišn ab im avahān n baved (70) hamg nag az adānān ud dušāgāhān ud afrazāmešnā ān kunišn hamāg ha ag, ab im ud avahān (71) ud ī frazānag ed abāzdāš ārīh ī hān ha akkunišn ud afrazāmešnā az x v š an dāmān frazānagīhā nizūmānagīhā 14 kunišnīg ud hangix ār 15 . (72) ī ha akkunišn arzīnumand 16 īdag andar dām-vandag kird 17 (73) n āšnāg kū: ī jumbāg zīndag g hr andar akanārag uhīgīh n n šā ed abāz dāš an, abe innīdan 18 , az vizūdārīh ab bīm būdan, (74) b ka īdag ud arzīdag 19 ud 12 faržidašnigar (Skt. om.). West : arja a hnigar 'a umu a ive', Menasce : ar ī išnkar 'a imi a eur' 13 āgārgar : vi ā a i ā 14 . vi umānahihā : viveka a ā 15 andāx ār : darśa i ā We : ' on river', Mena e : 'qui rojè e' 16 faržīnmaṇd : guṁ hi aṁ 17 dąm niβə kard : ṛṣṭau ā ekhī akāra Mena e : dām f ed 18 . aβə f ūidan: aṁko a i uṁ We : a a ažainīdan ' o di organize', Mena e: a a ahinīdan/a a īh nī an 'dé ruire' 19 farahīdaa (JJ faržīdaa) : guṁ hi o We : arkhīdaa 'fen ed in', Mena e: faržidaa/ ar ī ak ' raqué' 225 gravīg 20 n baved (75) andar īdagīh ud gravīgīh dardmār 21 ud grān ādifrāh ārag (76) b dā bavandagmārdārīh 22 ī-š dard ud bavandagāgāhīh ī az x v š dušāgāhgārīh n baved, ed hān ī-š peyvasted zūrmih x īhā mened; (77) ud bavandag uvānīh ī vi uvān dādār dardmārdārīh; (78) az bavandagmārdārīh ī dard andar vi uvānīh ī frazānag dādār agārīhā abāz abganed dā hān ī akanārag uhīgīh (79) hān ī veh dām aziš abīm, an šag, ab š baved; (80) bavandag nizūmānīhā frazānagīh ud āragv nīh ī harvi āgāh dādār ī vehīgān (81) ud az ašmdārišnīh ī xīrān dāg judāgīh ī i ān (82) ud judāgīh do v nag, n guf azabar: (83) k judgārīh, ud didīgar judg hrīh (84) judgārīh az hama ārīh ud hamz rīh; (85) ud judg hrīh az a āx ārīh ud ham ārīh, (86) ud ed v-g āg n išn ī xīrān dāg (87) agar i k hād, k n st-nām hād (88) šnāx ārīh ī i ān k az did nāmdārišnīh rā (89) vad ed judāgīh ī az n k a īh bun š agīhā n ī k-iz n vahānag a ī ī did. (90) harv k ed x v š x v adīh a agumand 23 . (91) az ham šagvizūdārīh ed āragīh ī-šān k did dāg (92) agar ka g bād kū: " n hambidīgān hambidīg va (93) – n n k vad, ud ār r šn, ud b genn, ud zīndagīh margīh, ud v mārīh dru īh, ud rāmišn b š, (94) abārīg va – n bun š ag vas-marag, vasardag azend būdan " (95) g-iš 24 ā ox dahend (96) kū: ka-z 25 hambidīgān va nām ud va ardag hend, g-iz 20 gr hī : grāhī 21 dardmā : duḥkha a vimārjjanaṁ We : ' reading angui h', Menasce: dartmā 'u ure dou oureu e, aie' 22 buṇdaa mā adārī : aṁ ūrṇavimārjja ā We : 'a om e e i ing a a ', Mena e: 'u ure om è e' 23 ha aahǝṇd : hi āni aṁ i We : ha mand 'exi en ' 24 an : apareca. 25 ka a ka-z ī? 226 hamāg andar arva ag ī do nām (97) u-šān n do nām mag ī arvannāg, ī a n k ud vad (98) av šān judnāmān ud jud ardagān daxšag 26 hend ī n do mag (99) n i ī n parvast ī n do nām (100) n būd ud n -z baved i ī n n k a āb vad a āb gumix ag az harv do (101) k rā dāg g vizār kū bun š do, n v š (102) n-z kū, n k az vad ud vad az n k būdan n šā ed (103) az-iz n šā ed dāni an (104) kū: hān i ī ed n kīh bavandag urrīg, vadīh aziš būdan n šā ed (105) agar šā ed, a n bavandag (106) k i ka bavandag guf , anī i g āg n baved (107) ud ka g āg ī anī i n baved, anī i aziš n uzīhed 27 (108) agar azd ed vehīh ud dānāgīh urrīg, ā-š adānīh ud va arīh aziš n būdan, āšnāg (109) agar-š aziš būdan šā ed, a n bavandag (110) agar n bavandag, ed azdīh ī urrīg vehīh ā īdan n šā ed (111) agar azd veh ud vad aziš uzīhed, ed vehīh abavandag (112) agar ed vehīh abavandag, ed hudānāgīh abavandag (113) agar ed hudānāgīh abavandag, ah-iz 28 ed xrad, uš, vīr, abārīg-iz abzār abavandag (114) agar ed xrad, uš, vīr, dānišn abavandag, ed dru īh abavandag (115) agar ed dru īh abavandag, v mār azed būdan (116) agar v mār azed būdan, ed zīndagīh abavandag (117) agar ka g bād kū: "ham v nom kū, az k g hr, ī n mard m ham n kīh ud ham va arīh ed kunišn az-išān ham uzīhed", (118) ā rā mard m ed k-iz n bavandag (119) ud n -bavandagīh ī ed n kīh rā vadīh azišān uzīhed (120) ud n -bavandagīh-iz ī ed dru īh-iz rā v mārīhend (121) im im 26 dašaa : ihnāni. West: ' oken', Zaehner: d šaa 'bran h', Menasce: 'émana ion', Bo e: 'deve o men ' 27 huzīrihǝ : prabhavati. We : 'are im roved', Mena e: ' rovien ' 28 . aβąni a 227 rā mīrend (122) vahān ī margīh kuxšišn ī do hambidīg jadišnān, andar k g hr (123) ān h kū do hambidīg jadišnān andar k g hr bavend, v mārīh ud margīh būdan, āšnāg (124) agar ka g bād kū: "n k 29 ud vad kunišn hend ī dā kunīhed n " (125) giš ā ox da end (126) kū: kunišn b az kunāg būdan n n šā ed būdan n jadišn b az g hr, ud ed g hr (127) en ā-š ed x v š xvadīh išn ud vinārišn n būdan, āšnāg (128) ka mard x šm kuned, vahman az ān h dūr; (129) ud ka vahman gāh dāred, x šm ān h n (130) ud ka mard dr v g bed, rā īh az ān h dūr [ud hān mard dr v x v ānīhed ] 30 (131) ud ka rā g bed, dr zanīh ān h gāh n dāred, ud hān mard rā x v ānīhed (132) d n-z ka v mārīh mad, dru īh ān h n ; (133) ud ka dru īh mad, v mārīh šud (134) n g hr ī n jumbāg būdan šā ed; (135) b jumbišn b ed g hr būdan n šā ed (136) abar n dar-z hangirdīg handāx (137) dārmagīhā ud vizīdārīhā ediš nigerīdan 31 framā ed 29 nə kī : śubhāni 30 . JE. 31 nigarə : aś e a 228 ahārum darag 9 (1) anī abar a īh ī hambidīg, hamgugā īhā, az d nkird nib g, āgāhīh ašmā rā dar nišān nīd xūb (2) n-z ī abar nibiš , ud hān ī nib īhed, hamāg az m ru ī hufravard ādar ād āvandān 1 kiš (3) ud bun ā ī agrī frazānag ādarfarr ba ī farroxzādān x v š ! (4) ahārum 2 darag ī d nkird abar astīh ī dām hamēstār, ud pēšīh ī hamēstār az dām, az nigēz ī veh dēn (5) hād a īh ī dām ham ār az andardum ī mard m an dā b dum ī aziš 3 v nišn, mārišn 4 , dānišn, a ābišnīg, (6) ud azabar hān ī andar humānāgīh vimand ī varīg (7) andardum ī mard m, ī andardum ī g ān baved, (8) v nīhed ed bavandagnigerišnīh andar ham vimand (9) n dušāgāhīh hudānāgīh, (10) ud fr f ārīh hux mīh, (11) ud dr zanīh rā īh, (12) abārīg āh gān ī < > hunarān ī hudānāgīh, hux mīh, rā īh hmag ham ār, (13) ud ruvān durvandīh vahān (14) did n : andar tan parvann, ab ri agān, ī ri agān ī anvinārišn ham ār, ud an viš bišn vahān (15) did n : andar 1 ādar ād āβaṇdą : ādara ādiāvaṁdena 2 . ardium : ba iṣṭo me ardium i a misreading of / ahārum/ « We have corrected the mistake by चतथु ाः in the text. » Bharucha 3 aṇdā nə θūm i vaš : yāva bījaṁ a a Jama a ana' emenda ion 4 mā ašnī : aṁ ṛś ā We : ' u e ib e', Mena e: mā išnīk 229 zahagān, ardīh ī garmīh, huškīh ī x v dīh, abārīg vināhišngārān ī bavišngārān ham ār (16) andar āvām, ārīkīh ī r šnīh, ud genn ī b , duš ihrīh ī huzihrīh, dušmizagīh ī humizagīh, ud zahr ī an š, xraf ar gurg ī hudāg g end, va ar mar ī veh mard m ham ār (17) azabar āvām, ga gān ī ba -baxš nīdārān kār ham ār (18) azabar hamāg n gund v nišn-mārišnīg, dānišna ābišnīg, hān ī andar humānāgīh vimand, amaragān āgāhīh varīg : d vān ī azdān ham ār (19) ham ār a īh š az dāmdahišnīh, u-š ra išn ī dām (20) a az dāmdahišnīh hav-iz 5 dādār, dānišnīg, ed im ī abā išnīg 6 -dahišnīh, ārakkunišnīhā dād dahišn ī kār (21) n k vāzag dāred anz āmān : (22) k, dānišnīg dād ; (23) ud k, ed im dād ; (24) k, im ī dahišn abā išnīgīh ī dahišn būd ; (25) ud k, ārīg dād ī dahišn ; (26) ud k, kār dād ī dādār dām (27) a īh ī anz āmān ed x v ad dahišnān āfurišnān dāg (28) dānišnīg d ag 7 , dānāgīhā vīrā agī dāmān abargugā 8 (29) ed im dād ī az ham dānāgīh dāgīh (30) ud im abā išnīgīh ī dahišn būd, (31) abāg n nizūmānagīhā vīrā agīh ī dahišn az abā išnīgīh ī dahišn būdan azed (32) ud abā išnīgīh 9 imīgīh ī x v ad dahišn ed ihr dāred gugā īh 10 . (33) ārīg dād dānišnīgdahišnīh nimūdār (34) dānišn kāmagīg, ud kāmagīg ihrīg baved (35) kār dād, ed x v škārīh ī dahišn, jud jud-iz ihrīg-iz kāmagīg dāg 5 . a: i aṁ a 6 . a āβašnī: abhī ā āḥ " oub fu ; om are § 24 " Jama a ana 7 . dahī: dānaṁ We : ' re en ing', Mena e: dahīk ' réa ure'. 8 . aβar dugāe : upari vipulatve. Jama a ana: Be er aβar guβāī Cf k viii, M 711 abar-gugā īh 9 a āβašnī : abhī ā āḥ 10 . guβāī : ākṣ aṁ Paz. guβāī ou d render gugā īh and or g bāgīh e ee, Ner ang ha orre ran a ed i 230 (36) a īh ī ham ār š az dāmdahišnīh dāgīh va , (37) uš k abā išnīgīh ī dāmdahišnīh (38) n vimand ī abā išn n hang zīhed 11 i b az ni āz, (39) ā az abā išn ni āz, az ni āz aviš āb, az aviš āb ham ār a īh ī š az abā išnīg kār ī a dahišn (40) ra išn ī ebgad dām a az dāmdahišnīh dāgīh abzār āx an ī dādār edīrag ī ham ār š az ham ār ra išn, (41) ī vi āgāhīhā, šdānišnīh ī dādār e azag (42) ud ham abzār ī dām nimūdār a ī virā ī ham ār edīrag kuxšāgīh ed ihr vīrā išn (43) kārī dāmān ihr hāvand b š-ānābīh ; (44) u-šān vinārišn razm –ī edīrag ham ār dušmen – āzišnīh mānāg (45) u-šān kār ihrīg ud kāmagīg, hamāg aviš āb zišnīh a 11 . hū ažihǝ : urū ā a e We : 'i e ui ed', (Mena e: hu a ī an ' onvenir, 'ada er') 231 panzum darag 10 (1) anī dar abar uskār ī ēkīhuskārān kē-š vinārišn-z ī doīh aziš pēdāgīhed (2) dānīhed kū: k dādārkāmed šnāx an, b ka ranz x v š g ān dahed, (3) dārmagīhā hand šed, (4) nax v ist tan ud ruvān ī x v š b šnā ed (5) kū : k , az , ud ed kār dād ? (6) u-š ham mā ud ed ārag k ? (7) u-š d ud a ār k ? (8) u-š bazag kirdan k nix v āred ? (9) ud az kadām g hr ? (10) u-š ra an n šā ed ? (11) en ā-š n uvān dādār ed nīh šnāx an, u-š x v š madan (12) ka « dādār » nām burd, giš n e nām abāg burd : (13) dahišn ud d n ud ruvān (14) dādār nām az dahišn būdan āšnāg (15) n kū dādār ī dahišn dahišnān x v škārīh dād, (16) b az xv škārīh n hi ed (17) ud x v škārīh ī dāmān, kām ī dādār šnāx an ud kirdan, (18) az agām ahrix an ; (19) az kām ī dādār varzīdan u-š az agām ahrix an ruvān b x an (20) kām ī dādār b az d n ī dādār n šnā īhed (21) d n ed dādār brih nīd, ab gumān (22) nūn azed dāni an kū azd brih nīd d n šnāx ārīh ī-š kām (23) ud az šnāx an ī-š kām b x ārīh ī ruvān, dāgīhed x v ābarīh ud abaxšā išngarīh ī azd (24) ud az b x ārīh ī d n ruvān dāgīhed vazurgīh ud arzumandīh ī d n 232 (25) az b x an abā i an ī ruvān dāgīhed vīf agīh ud vi ābānīgīh ī ruvān (26) az vīf agīh ud vi ābānīgīh ī ruvān dāgīhed vīf ār ud vi ābān nīdār 1 ī menišnān, g bišnān, ud kunišnān ī mard m (27) ham dāgīhed abāh nīdār ī ruvānān (28) u-mān nūn azed uzvārdan ud dāni an kū : hān vīf ār ī ruvānān abāh nīdār az kadām g hr ? (29) agar az ham g hr ī dahišn ud āfurišn ī azd g bīhed, g n azd d n b x ārīh ī ruvān brih nīd, (30) ā-š n azed vīf ār ud vi ābān nīdār ī ruvānān ed x v š dānišn ud kām āfrīdan (31) agar x v ad ast dādār, ud x v ad a vīf ār ud abāh nīdār ī ruvānān, jud az kām ī i n baved, (32) g ka-mān az azd b x ārīh abā ed, uš 2 ud anāh kū kunem ? (33) nūn harv uši ār mard m n and abā ed šnāx an ud dāni an (34) kū-mān az k virīx an ud ahrix an abā ed ? (35) u-mān anāh k ud um d k dārišn ? (36) ārag ī n xīr anī i n b azd ed nīh šnāx an (37) n man azabar nibiš kū n vāz a īh dāni an, b nīh u-š kām abā ed šnāx an (38) u-m nigerīd andar g hān harvi k šdārān k š ud vurravišn ī dārend (bun ī do) 3 (39) k, hān k g bed kū : hamāg n kīh ud anāgīh ī ed g hān az azd (40) ud k, hān k g bed kū : hamāg n kīh ī < ed> g hān, um d-iz ī ed ruvān b x an az azd, (41) ud hamāg anāgīh ī an, bīm-iz ī ruvān, az ahrmen 1 . u v āβąnīdār : vimohakaś a 2 naβaš an: amā ikhi uṁ We : ' o ri e', Mena e: ni iš an er uš anāhīh ' u or ' (HV 10), (Šāhnāma, M 12d, 2460) 3 . bun i du (JE) : mū e ime dve eva 233 vahān, (42) hamāg az baxšišn ī n do bun kardag kardag, brīnag brīnag 4 franaft hend. (43) nūn an harv gāh ed azd šnāx an, n azabar nibiš , af īgmenišn ed vizu ārīh ī-š d n ud kām ur īdār būd hom, (44) ham n vizu ārīh rā b -kišvar ud hindūgān būm ud va ān jud ardagān franaf hom (45) man d n n hān ī ed abarmānd d šīd, (46) b hān x v ā ī ed xrad gugā īh īgāndar ud edīrišnīgdar (47) -z abāgīh ī va ān jud ardagān šud hom, (48) dā -bār (49) ka an az hān ī azdān x v ābarīh, ud d n ī veh z ud x v arrah ud z r, az va zufā ī amag ud gumānīh ī dušvizār ra hom (50) az ham z r ī d ndānāgīh, (51) ud nib g ud u kār ī dānāgān, (52) ud ab hang šīdag 5 nib gān ī frazānag ādar ād āvandān 6 , (53) ud az hān nib gī-š kird hufravard r šn ī ādarfarr ba ān (54) ī-š « r šn-nib g » nām nihād, (55) hān-z ī agrī frazānag ah av ādarfarr ba ī farroxzādān (56) ī hud nān šobā (57) az d n vizārd ud 7 d nkird nib g nām nihād, (58) b x hom az va gumānīh ud rang ud fr b ud dušīh ī k šān 8 , (59) ud nām iš az hān ī fr f ārān mehdar, mazandar 9 , dušham zdar, vardma urg 10 mānī, (60) k -š k š jādūgīh ud d n fr f ārīh ud ham z dušīh ud brahm nihānravišnīh 4 brīnana brīnana : bhedaṁ bhedaṁ Mena e: brīn nak Cf k viii, M 677 u-š bazišn bahr ud bahr brīnag 5 . aβa aṇg šīdaa : mahādṛṣṭāṁ ebh aḥ 6 . ādar ād āβaṇdą: ādara ādiāvaṁda a 7 . ǝž dīn vazārdan: dīnervivi a 8 d šī i kə šą : duṣṭa vebh o darśanānāṁ Mena e: ' 'a rai de do rine ' 9 mazū ar: mukh a ara a 10 ra ma tarag (raemastarag AK, PB3, MH19) : guroḥ ma argga We : 'em ku ed', Mena e: ' erveau-fê é' 234 (61) ā avānīhi hom, dānišnīhā, ed hān ī xrad z r ud d n dānāgīh z (62) n ax vurravišnīhā, b ed ab zag judd v d n ī ohrmazd dāde ān, (63) k -š dādār ohrmazd ah av zarduš āš (64) zarduš ed rā fr agīh, v āg dar ī burzāvand ka viš ā mad (65) u-š ed zumand uzvān, xradgugā īhā 11 , da abarnihādīhā 12 , ud vimand oxanīhā, ud va gumānvizārīhā, ud amehr endān v nābdāg gugā īhdādārīhā, d n ka viš ā ud frazānagān āš abāg va abdīh (66) ud mehīh, ī andar uvān ī g īgān n vax ī-šān aš fravahr 13 dīd (67) ud ka end ād 14 ud zerīr 15 ud abārīg kišvarīgān, va ardīgjumbišnīh ud xūnr zišnīh zādag d n grīv 16 edīrif , (68) dā-z hr m ud hindūgān b -kišvar ed d n ravāg nīdārīh franaf hend (69) az hān frāz ed e vann ba ān 17 x v adā ān ī ka hmagān ī burzāvandān mad (70) dā-z e āx ī ed vidāx r ī abar-var-r zišnīh ī hufravard ādarbād ī mahr endān andar x v adā īh ī ba šābuhr, ī šāhān šāh, ī ohrmazdān 18 , ped ehikār ī abāg va ardag jud ardagān ah em gān, (71) az av šān mazandum ah em gān ī-šān e ībā agān 19 x v and 20 11 . xardguβāihā : buddhi ākṣi a ā We : ' hrough e imon of i dom', Mena e: 'ave une e oquen e eine de age e' See 10 46 12 da āβarnahādihā : ha o arivin a a a ā We : ' hrough manua ge ure ', Mena e: 'ave un jugemen o é' See 5 16 13 ax fravaš: gāḍha arāṁ vṛddhiṁ We ' he vehemen guardian iri ', Mena e: a n fravaš 14 udāx : udākh o 15 . zargar : jaragaraś a 16 a i: e a mā We ' emenda ion 17 ba ąną : mahatsu. 18 h rmezd Jama a ana' emenda ion 19 a a āβā a agą : abhī ubhiḥ We : 'even b he name of heir de ire ', Mena e: 'fa a i e' ( i e "né e i an ") Cf k vi, M 481 e ībā īh a āb ah em gīh 20 . xvānī : ākāri āḥ 235 hend b x (72) ud hr mā īgān k ed āvām āvām « anast » nām būd hend va frašn ī dušvizār az n d n ur īd, (73) n būd frašn gumānīg ī az d n vizārīhi , (74) ud frazānagān ī rānšahr ham andar av šān r zīhburdār būd hend (75) n n abārīg k šān k -šān d n nihānravišnīhā ud fr f ārīhā ud fr f agān-vi ābān nīdārīhā ax v škārīhā andar ri ag ud ram ī kamdānišnān ud anešnā ān ud d v ihrān k -šān az dānāgīh ud xrad ud šnā agīh i -iz āgāhīh n būd (76) g and-išān ram ī va nihānīhā fr f ud vi ābān nīd an āškāragīh n dād (77) a az va ān gr h ī kamdānišn ī anāgāhdāde ān ī-šān vi ābān nīd āškārāgīhi hend abāg va hamba āng bišnīh ud dr zanīh ud ška agīh ī-šān k š (78) n az va hamba ānīh ud ška agīh dāde ānāgāhīh ī n gham zagān rā dar nišān nom (79) az hān im ī ka nib g ī frazānag š nagān (mardān 21 ) frā i bārīg ud dārmag-d š dānāgdum 22 soxanīhist hangirdīg 23 handāx (80) hu ašmīhā framā ed nigerīdan 24 . 21 . mardą (JE) 22 bārīk u dārmaa dušdānā um : bārīkaiḥ dāramī aiḥ duṣṭajñāna ve See 0 24 bārīg-v nišnān ud dārmag-dānišnān 23 . hūdānāī: u amajñāna ve We : 'good kno edge', Mena e: ' a vraie do rine' See 15.90 hangirdīg handāx 24 farmā a nigarə : amādiṣṭaṁ aś e a. 236 šašum darag 11 (1) az ēdar nibištom hambasānīh ī-šān drāyišn. ud rāstnigerišnīh (2) ē handāzed ped hān ī dānāg cašm. (3) nax v i ī k-bun š -u kār (4) k g bend kū : k a azd ī kirbakkar ud dānāg ud uvānīg ud x v ābar ud abaxšā išngar, (5) kū kirbag bazag, ud rā īh dr zanīh, ud zīndagīh margīh, ud vehīh va arīh [hamāg] az (6) nūn az-išān ur ed (7) kū: azd ham šag x v ābar abaxšā end, ud kirbakkar dāde ānīg, ud harvi a ud būd ud baved dāned, ed harv -š kām kāmravāg ? -z kū dāde ānīg me ānjīg, a āb ka d n, <ka> d n n ? (8) agar x v ābar, kirbakkar, ud abaxšā end, giš ahrmen ud d v ud dušox n hamāg vad ud dr šag 1 ped x v š x v ābarīh ud kirbakkarīh ud abaxšā endīh x v š dāmān im abgand ? (9) agar-š n dāni , ā-š dānāgīh ud harvi āgāhīh kū ? (10) agar-š n kāmi anāgīh ud vad az dāmān abāz dāš an, ud harv ka kānag n kīh dādan, ā-š dāde ānīgīh ud me ānjīgīh kū ? (11) agar-š n šā i kū n dād h , ā-š vi uvānīh az ? (12) ī harv n nigerān ud u kārān 2 , (13) ham ka harv n kīh ud anāgīh az 1 . vīr šaa : āmnā a We : for /vīr iā/ 'be ieving' Cf J 16.34 n and vad ud dr šag ī ped hazārag sar ī zarduštān. 2 . . "So K 28, S ; but in AK, MH 19, JJ, JE both verbs end with , which may, perhaps, stand for Pl. of 3rd person o a ive " Jama -Asana. 237 azd būd g bend, b ka n ahār hunar ī ed azdīh andar abā ed, ī a harvi āgāhīh ud vi uvānīh ud vehīh ud abaxšā endīh, aziš judāg nend, (14) en ā ār n (15) ka-z-iš k az n ahār hunar aziš jud kunend, ed azdīh n bavandag (16) agar azd hān baved ī vī āgāh ud vī uvān ud veh ud abaxšā išngar, g hān ī n vī āgāh ud n vi uvān ud n veh ud n abaxšā išngar, n azd (17) did n kū : ka ed harv ka ud i kāmravāg x v adā , ā-š šahr ud šahri ārīh ī x v š az harv dušmen ud ed ārag ī az x v š kunišn, im n ab zār 3 n dāš kū-š ka andar šahri ārīh i -iz mu ud ahm ud adādīh ud garzišn n h ? (18) x v adā ud šahri ār mard x v adā īh ud šahri ārīh, g burzišnīg ka-š x v š šahr ud šahri ārīh ed x v š xrad n ādan ud dāš an uvān kū-š az x v š kunišn dušmen āxi an 4 ud vināh ud z ān kirdan n a ārend ; (19) a āb ka-š az x v š kunišn dušmen āx zed 5 , ā-š az x v š menišnīg d ān abāz dāš an ud harv ka ab mu kirdan uvān ned (20) did n kū : ka abarv z ud r ud ād āvand, (21) ā-š abarv zīh ud rīh ud ād āvandīh abar k ? (22) abarv zīh ud rīh abar dušmenān hambidīg baved (23) hambidīg dušmen x v ad n x v š azed 6 būdan (24) dā ka-š dušmen hambidīgīh n k -š abar abarv z ud r baved, (25) ā-š abarv zīh ud rīh 3 . aβə ār : niru ā aṁ. 4 . xahastan : kadarthayituṁ. West : ' o de ra '; Mena e : peutêtre *xvā an 'fou er' 5 n āžǝ : kṣīṇa ati. We ' ove ' ; Mena e: *vixāže ' e for e' 6 . « K28 adds , and JE , having mi under ood K' correction in S. » Jamasp-Asana. 238 abar n g bīhed (26) abar x v š an gāv-iz ud g end, ka-šān ham ār ud vizūdār n , r ud abarv z hend ! (27) did n kū : ed azdīh ud vazurgīh ī x v š dānāg ud hun and a āb n ? (28) agar dānāg ud hun and, giš ed x v š dānišn ud kām, dušmen ud bazakkar kirdan, hamāg andar šahr viš b abgandān, ed vadagīh 7 ī šahr ud dāmān hun and būdan, (29) bazag ud anāgīh-išān x v ā an, x v ad abar-šān dušmen ud nifrīngar būdan, mard m anāgīhmadār ud dušoxīg kirdan sazed ? (30) did n kū : harv g bed, rā īhā vābar g bed a āb n ? (31) agar rā īhā vābar g bed, hān ī g bed kū kirbagd ud bazagdušmen ham, (32) ham bazag ud bazakkarān v š dahed kū kirbag ud kirbakkarān, ā-š rā g bišn kū ? (34) did n kū : -š kām vehīh a āb va arīh ? (35) agar-š kām va arīh, ā-š azdīh az ? (36) agar-š kām vehīh, g im va arān ud va arīh v š hend kū vehān ud vehīh ? (37) did n kū : abaxšā išngar a a āb n ? (38) agar-š n abaxšā išngar, ā-š azdīh az ? (39) agar-š abaxšā išngar, g im g bed kū : -m di , g š, ašm ī mard mān b āviš 8 kū-šān n uvān menīdan, guf an, ud kirdan, b hān ī man abā ed (40) a ī-š, ed handāz 9 , meh ud āzād kird; (41) a ī-š, ed va v nag marg, zad 10 ud abe ih nīd ud dušox ī jā dānag 7 . n kī : śubhena 8 . haβast : vimudri avān West : hanba ' hu u , o e' ; Menasce : * ba ' ié' 9 . an āž :animnatvena. West : ' i hou an ' 10 . « All ; but corrected in JE. » Jamasp-Asana. 239 abgand. (42) « kū dā hān ī abāz kunam, veh ud kirbakkardar bend. » (43) nūn-z hān ī abāz kird b x v azārag en ā 11 (44) az hān ī š va bazakkardar ud vināhgārdar hend (45) did n kū : agar harv kuned dānāgīhā ud ed im kuned, (46) g ka-š hamemā ud ed ārag n būd, im āfurišn ī nax v i n ī-š vīrā eri agān d vīg aburdframānīh ī-š andar mard m durvandīh ud dušoxīgīh vaš hend ? (47) agar-š n dāni kū vardend 12 , ā-š uzmā išn kār azed framūdan (48) nūn va ān hazārān, b varān ī-š vīrā kū-š eri end, u-š x v adā īh meh nend 13 , hām n aburdframān, ani ūšhandarz 14 būd hend (49) abāg hān kamdānišnīh ī mard m, ī n n vīrā īhed e āzīhed kū mard m kāmag, (50) agar-z baved i ī e āzend ud vīrā end ī n n abar ā ed ud baved (/ šaved) 15 n-šān kāmag, did abāz virā išn ī hān i n end ud aziš ahr zend, (51) ā x v adā ī vi uvān ud vi āgāh dā nūn va ān amar i kird ud vīrā , k-iz n n abar ā ed ud baved n-š kāmag ; pas-iz az vīrā an ud dādan ī n g n g n ham ahr zed (52) n ka-š hān ī nax v i n fr agān dādār ī-šān, grāmīgīh rā az ā aš vīrā , and hazār ā (53) ī n g bend kū eri išn ī ham kird ; (54) abdum ed k framān agird ī-š dād kū « namāz n mard m ī nax v i n ī-m az gi vīrā bared ! » (55) u-š būzišn ī ed n azed burdan imīgīhā guf , (56) g-iš ed 11 . xvazār kunǝṇd :a akāraṁ kurvvanti. 12 vardinǝṇd: vi ar a iṣ aṁ i 13 ma ǝṇd: mād aṁ i 14 . an kīaṇdarž : aśubho adeṣṭāraḥ 15 . AK, MH 19. 240 vīr 16 ud nifrīn ud x šm ar ud x v ār kird, (57) ud d vīh ud druzīh vard nīd ud az vahiš b r n kird, (58) hazāragīhā zīndagīh ud x v adā īh ī jā dānag dād (59) kū « šavom, bannagān ud eri agān ī 17 ab rāh ud vi ābān kunom ! » (60) u-š x v š kām vizūdār ud ed ārag kird (61) abdum hān-z mard k -š, grāmīgīh ud āzarm rā , ī fr ag mahi , abāg va ān eri agān, namāz aviš 18 burd framūd, (62) b e ān ī vahiš kird (63) kū varzed ud harvi bar x v ared, (64) b hān k drax ī-š framūd kū mā x v ared. (65) uš abāg av šān fr f ār ī vi ābān( n)īdār vīrā (66) ud andar b e ān hiš (67) ī a k mār g bed, a k ahrmen (68) u-š ihr ī x v ardārīh ud āzvarīh ham x v ad mard m dād (69) a hān vi ābāngar fr f hend kū « az hān drax x v ared ! » (70) ast k ādam g bed (71) u-šān ed hān ihr ī x v ardārīh x v ard. (72) pas az x v ardan n dānišnumand būd hend kū-šān veh ud va ar šnāx ud dāni (73) az hān n āzarm ud grāmīgīh ed hān k handarz ī-šān fram šīd, (74) ud hān fram šīdārīh ham az vahān, (75) abāg zan, av šān ed grān x šm ud anāzarmīh az vahiš b e ān b r n kird (76) ud da ī dušmen ī fr f ār ud vi ābāngar abe ārd hend, (77) kū-šān kām ī x v š abar rā ned 19 ud abar-šān kār ned 20 . (78) nūn kadām a adādīh, ab imframānīh, a xradīh ud kamdānišnīh ī az n zīfāndar ud anāgdar ? (79) n-z kū-š hān 16 . vīr : karddamena. Pers. rendering Arab. بث 'mi for une, adne ' ( 24قرآنّپاک،ّيوسف،ّ ). 17 mǝn 18 haš 19 rāinī . 20 kārinī . 241 b e ān im n drubuš ud avi vār n kird kū hān vi ābāngar andar n šud hād ? (80) nūn-z va ān bannagān ud eri išngarān ī vi ābān kird ud kuned (81) u-š ed ham im va ān e gāmbarān ud vaxšvarān āvām āvām g īg brih nīd (82) kū « bannagān ī man az da ī vi ābāngar būzānd 21 , (83) rāh ud ri ag ī rā āvarānd » (84) u-š av šān-z fr agān ud e gāmbarān ī x v š k -šān x v škārīh mard m rāh ud and ī frār n āvurd būd hām n ed x v š kām ed vad marg zad ud ānāf hend, (85) hān ī bun vi ābāngar ud ab rāh nīdār jā dān zīndag hiš ed (86) dā-z nūn kām ī ed vi ābāngarīh ud ab rāh nīdārīh abarv zdar ud kāmgārdar kū hān ī azd (87) vi ābānān ud ab rāhān va frā dar hend kū rā rāhān ud avi ābānān (88) did n kū : harv kuned ed im kuned a āb n ? (89) agar ab im kuned, ha akkunišn (90) ud ī ha akkunišn ed azdīh ī frazānag n azed ā īdan (91) agar ed im kuned, (92) g ka-š hamemā ud ed ārag n būd, n hamāg dām ī n d v-iz ud mard m ī aburdframān ī edīrag kām ī kušāg ud vi ābān nīdār ud amar dām ī ab ūd im? (93) did n kū: agar harvi a ud būd ud baved dāned, ā-š n azed, ed x v š dānišn ud kām, i āfrīdan k -š aziš ašīmān, u-š edīrag kām ud framān ed, (94) u-š e gāmbarān kāmišngarān ed ārag baved (95) agar g bend kū 22 " n ed ārag az bun veh ud n k āfrīd, a va arīh ud dāmān ab rāh nīdārīh vaš ", (96) ā g bed kū ka vi uvān im kām ī ed ārag ed vaš an ī va arīh ud dāmān ab rāh nīdārīh 21 b žǝṇd 22 . u. 242 rdar ud ād āvan ar kū hān ī azd? (97) va arīh andar āvām nir gdar kū vehīh (98) did n kū: ka bazakkar ham ed kām ī , (99) u-š menišn ī bazakkarān x v ad vīf , (100) u-š hm ī bazag x v ad kiš (101) kū (ka) 23 ru az bun š 24 , (102) k zad, k ādāšn nīd, az kadām nir g ī dāde ānumandīh? (103) did n kū: -š n g hān, ed im, rāmišn ī x v š, ā ānīh ud n kīh ī mard mān rā kird ud dād, a āb ab im, dušrāmīh ī x v š, ud aviš āb ud rang ud dard ud marg ī mard mān <rā >? (104) agar-š ab im kird, ha akkārīhā; (105) ab im i az dānāgān n edīrišnīg (106) agar-š ed im kird, u-š rāmišn ī x v š, ud ā ānīh ud n kīh ī mard mān dād, (107) ā-š ābādān ud urn kīh im n kird? (108) agar-š az vīrā išn ī mard m ud dām rāmišn ud n kīh, ā-š az zanišn ud viš bišn ūd ? (109) agar-š menišn ī bazag n x v ad mard mān dād, ā k a k jud az framān ud kām ī menišn ī bazag dahed? (110) agarš x v ad dād u-šān nūn āh g abar dāred, ā-š rā īh ud me ānjīgīh az ? (111) ka mard m abāg kamdānišnīh ud kamxradīh, pas-iz šagr ud gurg ud abārīg xraf arān, and-išān uvān, r dagān 25 ud āba ān 26 ī x v š n hi end (112) dā kū-šān abāh nānd (113) nūn azd ī abaxšā išngar ahrmen ud d v ed x v š dām im andar hiš (abgand) (114) kū-š k r ud karr ud vīf ag ud durvand ud dušoxīg kird hend? (115) agar uzmā išn 23 kū K, ka JJ, JE 24 kǝ bun dāš : ka a mū e dadhau 25 . r dagą : ḍimbheṣu Le ike r dagān ' oung bo ' Or, r zagān? Cf. Pers. /r ž/ 'hi ground' 26 āβa ąn : go hāneṣu We (& Mena e): ' regnan fema e '; Bai e : ān 'd e inga e' 243 rā kird – n hān ī g bend kū-š vad uzmā išn ī abar dāmān rā dād –, (116) ā-š š az hān mard m ud dām im n šnāx ? (117) k -š da var uzmā išn, vī āgāh n x v ānišn (118) hangird n kū: azd ka-š hamemā ud ed ārag n būd, ā-š ab vizendīhā harv dām ud dahišn dādan uvān būd, im n dād? (119) a āb-iš kāmi , n uvān būd? (120) agar-š kāmi , n uvāni , n bavandag uvānīg (121) agar-š uvāni , ud n kāmi , n abaxšā išngarīhā (122) agar-š dāni kū az n dām ud dahišn ī daham, i ka baved ī n andar kām ī man, (123) ud abdum kird, (124) g nūn n hamāg ahun andīhā ed x v š <dām> kirdan, peyvastag 27 x šm ud nifrīngarīh ud abgandan ī ādifrāh ī dušox ab im (125) did n kū: agar hamāg bazagmenišnīh, bazagg bišnīh ud bazakkunišnīh, vināh ī mard m menend, g bend ud kunend, d n-z dard, v mārīh, dri ušīh, ādifrāh ud anāgīh ī dušox b ed kām ud framān ī azd būdan n šā ed, (126) azd kām ud uvān ham šag, (127) -š x v adīh-iz ham šag, (128) nūn ka -iz ham šagīhā 28 az anāgīh ud ādifrāh b x an anem dīh var (129) gugānīhā 29 dāg kū frahangbed ud avi ād n k -š az n anāg ud vadkāmagīh abāz dāred, (130) agar arga 30 hamg nag ī av šān fr agān ud da varān k mard mān handarz n kird kū: "bazag ud vināh mā kuned!" (131) kām ud framān ī azd ux an kāmend 27 . paeβa an : pravarttanena. Possibly pedistīg. 28 . ham šaī : ni ā 29 dugānihā : rā ur eṇa 30 . parast : ārādhi aḥ 244 (132) n-z kū: n-š harv do kām, ham bazag ud ham kirbag, n dāg kū kirbag ī kirbakkarān v š e anned a āb bazag ī bazakkarān (133) -z: av šān bizeškān k em d ī ruvān rā v mārān dārūg kunend, (134) u-šān dard ud v mārīh zend ud hi end, (135) kū-šān az hān kunišn kirbag x v šīhed, (136) b ādifrāh ī dušox e rā end; (137) ud av šān k ruvān d šārm rā dri uš ni āzvand 31 a ār 32 mard m i dahend, (138) u-šān ni āz ud dri ušīh aziš gārend 33 ud hi end, (139) kū-šān az hān kunišn kirbag x v šīhed, (140) b -šān vināh ī grān baved ed āš (141) agar g bend kū "av šān bizeškān darmān ī barend, av šān k -z dri ušān ud a ārān i dahend hamāg ed kām ī azd", (142) ā ka azd a ed ārag ud aham ār, ā-š v mārīh ud dri ušīh n dādan ā āndar ud imīgdar, ud azdīh e azagdar (143) az hān kū-šān x v ad v mār ud dri uš kirdan, ud mard mān framūdan 34 kū "ašmāh-išān dru ud ab ni āz kuned!" (144) agar g bend kū "-š kām n kū av šān bizeškān ud dādārān ed hān ādāšn ī n kīh-išān ediš kuned (145) u-šān vahiš ī jā dānag zām ned", (146) ā nigered kū: n adāde ānīhā ud a uvānīhā ka n kīh ud ābādīh 35 abar v 36 bannag 37 kāmag būd rā va ān avināhān ī mu umand, dri uš, ni āzumand, v mār ud anāgīhmadār kuned! (147) n-z kū 38 : 31 n āžaṇd : nā ika Cf Sogd n ʾzʾ 32 āžār : duḥkhi a 33 hugārǝṇd : अपहरंतत. 34 . farmū . 35 āžādī JJ 36 . han : anya. 37 buṇdaa (kāmag): aṁ urṇakāme 38 kuš 245 agar-š n kīh ud ābādīh abar k b ed mu ud dard ud b š ī anī kirdan n uvān, (148) ā-š uvānkirdārīh, kāmgārīh ud aham ārīh n e azag (149) agar g bend kū: av šān v mārān, dri ušān, ed m n g, ed hān ādāšn vahiš ud n kīh ī jā dānag zām ned, (150) ā agar-š ādāšn ī ed m n g b ed anāgīh ī g īg dādan n uvān, n urrīg uvān (151) n-z kū: -š mu kirdārīh ī ed g īg ab gumānīhā šda īhā 39 ud ab imīhā; (152) ud ādāšn ī m n g gumān(īg)īhā, avurravišn(īg)īhā ud a az mu garīh (153) n mu ī š ab im, ādāšn ī a ham ab īmīhā ud ha agīhā (154) n-z kū: āzādīh ī a mu ī š ed avahānīh n a ābīhed (155) did n kū: az n i v nag k būdan a ār (156) k, harv andar n g hān a ud būd ud baved, hamāg ed kām ī a āb n ; (157) a āb a ī-š ed kām ud a ī n (158) n i -iz n a ābīhed ī n n k, a āb vad, a āb āmix ag ī az harv do (159) agar g bend kū "-š hamāg kām, ā-š n k ud vad harv do kām (160) agar-š n k ud vad harv do kām, anu urrīkkām (161) ed k-iz n urrīg (162) ud ī anu urrīkkām, anu urrīgx v adīh šā ed būdan, (163) n azabar nimūd (164) agar-š n kām, (165) kām n būdan rā , n kām (166) ud ī n kām ihrīkkunišn (167) ud ī ihrīkkunišn ihr nīdag ud kirdag (168) agar a ī-š kām ud a ī-š n kām, (169) i -iz andar g hān n a ābīhed ī n n k ud n vad, (170) ā agar yazd n k kām, ā-š vad n kāmīg, āšnāg (171) ud hān ī vad n ed 39 . p šja ihā : rāk rā aṁ. West : ' hrough reviou o urren e' ; Menasce : ' réma urémen ' Cf. Pers. ' o erform oon/ qui k ' 246 kām ī (172) agar-š vad kām, ā-š n k n kāmīg, a ār (173) ud hān ī n k n ped kām ī (174) agar hān ī n k kām ī azd, hān ī vad az anī kām būdan, āšnāg (175) agar hān ī vad kām ī , hān ī n k az anī kām būdan 40 , a ār (176) a ārīg dāgīhed hambidīg ī kām ī azd (177) agar vad az mard m uzed 41 g bed, (178) ā n mard m n ham šag-x v adīh, ā a ārīg a āb vad š az mard m būd a āb a , (179) a āb abāg mard m būd (180) agar " š az mard m būd" g bend, (181) ā n jud az azd anī āfrīdār ud dādār n būd, (182) ā vad a āb azd dād, a āb x v ad x v adīh 42 dād, a āb x v ad ham vīg būd (183) agar " a az mard m būd" g bend, (184) ā ka g hr ī mard mīh ham dahišn ī azd, (185) ud mard m vad azd andar g hr n dād, (186) ed kunišn n aziš uzīhed? (187) agar-šān vad ed kunišn kird jud az kām ī azd, (188) ud azd dānišn ī ed kirdan ediš būd, (189) ā azd ed x v š kām anu urrīg; (190) ud mard m, ed kām ud framān ī azd ux an, ud hambidīg ī kām ī azd vad kirdan, r ud abarv z hend, (191) ud azd andar x v š kām ud x v š bannagān z r a ād āvand, dāg (192) agar g bend kū "-šān a dušox ādifrāh ī škef zām ned", (193) ā agar azd uvānkirdār bazag kirdan n hiš an ud az menišn-šān b kirdan ū ar, -z x v ābarīh ī azd e azagdar kū kirdan hiš (194) a ārīhā ediš hun and būd; (195) a hun andīhā x v š dāmān ādifrāh ned (196) ed kār k ī u kāram, a āb a uvānīgīh a āb kamdānišnīh a āb kamvehīh aziš dāgīhed 40 . bū . 41 . xvažǝ : prabhavatīti. 42 . xvadī : svayaṁ. xvad-iš? 247 (197) agar g bend kū " azd vad dād ud āfrīd ed hān im kū dā mard m arzumandīh ī n kīh b šnā end", (198) ā nigered kū: agar vad šnāx an ī <arzumandīh ī> n kīh rā abā išnīg ud ūdumand, ā-š vad a veh kām (199) agar-š vad a veh kām ud abā išnīg ud ūdumand, hān ī g bend kū-š vad n kām hamba ān (200) hān-z ī g bend kū "-š marg, dard, ud dri ušīh hān im rā dād kū dā mard mān arzumandīh ī zīndagīh ud dru īh ud uvānīgīh ab rdar šnā end, (201) ud andar azd ā dārdar bavend", (202) ā nigered kū: n ab imkunišnīhā ed hān v nag ī k arz ud vahāg ī ādzahr abz n rā , zahr mard mān dahed, (203) kū dā ādzahr grāndar ud arzumanttar fr šed (204) n az kadām me ānjīgīhkunišnīh kū šnāx an ī arzumandīh ī n kīh ī anī rā dard ud marg ud anāgīh abar anī avināh hi ed? (205) did hān ī gr haz av šān g bend kū " azd ed harv dām ud dahišn ādixšā (206) -š dahišnān hamāg hān ī x v š hend (207) n-š abā ed, -š abā ed, abar-šān kuned, n mu gar (208) mu hān ī abar i ī n x v š kunend (209) g hān k i ān hamāg x v š, n-š abā ed, abar-šān kuned, n mu gar " (210) ā dāned kū: agar ādixšā īh rā hān-z k 43 mu kuned n mu gar x v ānišn, (211) ā -iz k ādixšā (ud) dr v g bed rā g bišn a , (212) -iz k ādixšā īh rā bazag ud vināh ud duzīh 44 ud a ar kuned n vināhgar x v ānišn (213) n n hān ī hufravard r šn ī ādurfarr ba ān ed hang šīdag guf (214) kū: "-šān marddīd k xarham marzed (215) ka- 43 . ą ki JJ, ą kǝ JE 44 duž : cauryaṁ. We can also read duz adj ' hief, ea er', n ' hef ' Cf k viii M 722 ju arīh ī duz az appar. 248 šān aziš ur īd kū: n nik hīdag 45 kār im kuneh? (216) u-š ed būzišn guf kū: xaram x v š!" (217) did n az-išān ur ed (218) kū: azd n dām ud dahišn ī-š kird, avišān d a āb dušmen? (219) agar dām d , ā-š n azed vad ud anāgīh ī dāmān abā i an ud dādan, (220) x v š āfurišnān az viš bišn ud anāgīh-išān hagriz agr n būdan 46 . (221) agar dām dušmen, ā-š n azed ed x v š uvān ud dānišn hān i āfrīdan ud dādan ī-š dušmen ādīhā 47 , u-š edīrag kām kuxšed (222) n-z ur ed (223) kū: azd ham šag hudānāg ud hu ādixšā ud āzādīhgar, (224) a āb dušdānāg ud duš ādixšā ud mu gar, (225) a āb a hangām ka hudānāg ud hu ādixšā ud āzādīhgar (226) ud a hangām ka dušdānāg ud duš ādixšā ud mu gar? (227) agar ham šag hudānāg ud hu ādixšā ud āzādīhgar, (228) ā-š n andar šahr ud ādixšā īh ahm ud mu ud garzišn; (229) u-š dām d īh, ud dām aviš d īh, ab zag; (230) az im cim, abar x v š dāmān abaxšā išngar; (231) u-š dām ā hangār, aviš ā īdār, ud ab zag d , (232) u-š nām-iz ī azdīh arzānīhā x v š (233) agar dušdānāg ud duš ādixšā ud mu gar, (234) ā x v ad dām ab zag dušmen, u-š dām-iz aviš ham v nag; (235) az ham im, dām vinā ār ud marnz nīdār ud vi ābāngar; (236) u-š dām aziš garzīdār, aviš kuxšīdār, ud ab zag dušmen; (237) u-š nām-iz ī azdīh anarzānīg nām ax v š 48 . (238) u-š ham šagīh-iz rā , dāmān 45 nig īnaa : garhyataraṁ. West : 'exe rab e' Mena e: nik h nak 46 . bū . 47 . (dušman) a a vāh : a ānukūlaṁ. apeyvāh? West : apatūgīh 'di ab emen '; Mena e: eu -ê re *a vahān ' an rai on' 48 . haβaṇdī : aṃnibhaṁ. 249 akanāragzamānīhā az mu ud anāgīh ab bīm būdan anem d. (239) agar a hangām ka hu ādišā ud hudānāg ud āzādīhgar, ud a hangām ka abāzvaš ag az n, (240) ā-š d īh ī dām gum zag; (241) az gum zagd īh gum zag kunišn, (242) az gum zakkunišnīh gum zag x v adīh-iz dāgīhed (243) u-š dāmiz aviš gum zagd (244) az hambā n agar d ī-š n dušmen, ud n ā dār ī-š n garzišnīg, n -z ā īdār ī-š n nik hišnīg, n v nag abar hamāg dām ihrīg dāg (245) did n kū: n hamāg i ī andar g hān, az n do nām ī n k ud vad n b r n, (246) ā agar n kīh ud vad harv do az yazd, ud ed kām ī azd g bīhed, (247) ā mu umand ahrmen ab im du rav nīdag, avināh ud abun š , hagriz vad ud abāz ār n būd ud n baved (248) hān ī andar nib g g bed kū "ahrmen abāz ār būd, u-šān az vahiš b r n nīd" ab im (249) hān-z abāz ārīh ud aburdframānīh ham ed kām ī azd (250) agar-z n kīh az azd, ud ed kām ī azd, vad az mard m g bīhed, g ahrmen abun š ud ab vināh, u-š nifrīn ud nik hišn ab im (251) agar arga 49 n hamāg anāgīh ud vad n az judg hrīh, b az x v adīh ud vg hrīh ī x v ad azd, (252) ā azd x v š r n dušmen ud ed ārag a (253) n-z kū: "b az g hr ī bazag bazagīh būd" guf an ab r vi ābānīg (254) n bazag az g hr ī veh hangārdan vi ābānīg, ā ahrmen k bun bun š a ī harv bazag, az dahišn ud āfurišn ī azd hangārdan vi ābānīgdar 49 . faraβast : प्रविृोऽय ् ं Mena e: frava 250 (255) hangird n kū: agar n 50 i a ī n andar kām ī azd, agar harv i ed kām ī azd, ka -iz n vināhgār, (256) e gāmbar-z ud d n brih nīd ab im (257) agar ed vināhgārīh ka ranz nīdan 51 azed, ranz nīdan azāgdar k bun kirdār ud dāš ār ( × dādār) ud āfrīdār ī harv vad ud bazag (258) agar-z vad ud bazag az ahrmen a āb mard m g bīhed, ā n av šān ham āfrīdag ud dādag ī azd hend, ā-š bunxān 52 (bun vahān) ham k bun vahān 53 (bunxān) ī vad, (259) az vad va ar (260) n-z nigered kū: hām n k šān az x v š da var ud fr ag 54 n g bend ka-šān guf ud handarz nīd x v š ram kū: "kirbag kuned ud az bazag ahr zed!" (261) vi ābānīh rā n n hand šend kū: bazag ī-š framūd kū "mā kuned, ud k kuned dušox ī jā dānag abganam", hān az kū ud kadām bun azed būdan? (262) kū agar ham az azd, ā-š n dādan ā ānīhādar hād kū a az dādan ud dāgīh āvurd(an) aziš ahrix an framūd (263) h-iz 55 ka ūd ud vahān ī dādan ud āfrīdan ī vad n šnā am (264) did: andar-šān nib gān abar kirbag ud bazag hamba ānīhā g bed (265) kū: "kirbag ud bazag harv do az man (266) n d vān ud n jādūgān ād g 56 hend ped kas vizend kirdan (267) n ka d n edīrif kirbag kird, ud n ka ed agd nīh raf bazag, b ed kām ī man!" (268) andar ham nib g 50 . fradim. 51 . rǝžinī : avalopituṁ. 52 . bunxąn : mū anidhānaṁ. 53 . bun vahąn : mū akāranaṁ. 54 faraža aa : ravṛ āni 55 a : yadica. 56 . atū : amar hāḥ 251 va īhā edi 57 bared ud nifrīn dāmān kuned (269) kū: " im mard m hān bazag ī man ed av šān kāmam kāmend ud kunend?" (270) abar kām ud kunišn ī x v š da baved, u-šān ādifrāh ī abar an ud ruvān bīm ned (271) ud anī g āg g bed kū: "an x v ad ham vi ābāngar ī mard m agar-am kāmag hād, g-am rāh ī rā nimūd hend b -m kāmag kū dušox šavend " (272) ud anī g āg g bed kū: "mard m x v ad hend kirdār ī bazag " (273) ed n i v nag, azd abar x v š dām jud v nag gugā īh dahed: (274) k n kū, x v ad ahrmen; (275) k n kū, x v ad a vi ābāngar ī dām; (276) ed anī brahm, x v š abāg 58 ahrmen ed vi ābāngarīh hambā kuned kū: "a ka an kunam, ud a ka ahrmen " (277) ed hān ī g bed kū "mard m bazag x v ad kunend", ā-š x v š an ed dūrīh ī az bazag abāg ahrmen hambā kird (278) agar mard m bazag kunend az x v š g hr ud x v š vi ābānīh, ā azd abāg ahrmen az bazagīh dūr (279) n n az azd n -z az ahrmen. (280) did: az av šān k -šān muʿ aza īg 59 x v ānend ur ed (281) kū: azd hamāg mard m ed āzādkāmīh 60 az bazag ahrix an ud az dušox b x an ud vahiš zām nīdan kām a āb n ? (282) agar g bed kū "n ", (283) ā-š vizīr nīd abar kamvehīh ī azd ud va arīh ī-š kām (284) az im 61 im, ed azdīh ā īdan n azāg (285) agar g bed kū "-š kām", (286) ā-š vizīr ned abar vehkāmīh ī azd (287) az im im, ed azdīh ā īdan azāg 57 . paeβastan : pracarya. 58 . xv š dąm aβā 59 . muθzarī : muthajarīkāḥ 60 āβ ī : sva an ra a ay . 61 . ham. 252 (288) n-z kū: agar-š kām kirdan uvānīg a āb n ? (289) agar g bed kū "n ", (290) ā-š vizīr ned abar a uvānīgīh ī azd ed hān ī-š kām (291) az im im, ed azdīh ī vi uvān ā īdan n azāg (292) agar g bend kū "kām kirdan uvānīg", (293) ā-š vizīr ned abar uvānīgīh ī hān ī-š kām (294) az im im, < ed> azdīh ī vī uvān ā īdan azāg (295) did n kū: ka-š kām kirdan uvānīg, kuned a āb n ? (296) agar g bed kū "kuned", (297) ā dāgīhi h abar hamāg mard m ahrix an ī az vināh, b x an ī az dušox, ra īdan 62 ī vahiš (298) n hān ī-š a īh a dāg, ud x v š-iz d n dr zangar (299) agar g bed kū "-š kām kirdan uvānīg, b n kuned", (300) ā-š vizīr ned abar anabaxšā išngarīh ī azd ud mard mdušmenīh ud x v š kām aravāgīh (301) agar kuned, āš x v ad n z ān, ud mard m ūd, u-š xv š kām ravāg (302) agar n kuned, ā-š x v ad n ūd, ud mard m z ān, u-š x v š kām aravāg (303) did n kū: ad kām n kuned a āb akām? (304) agar g bed kū " ad kām n kuned", (305) ā-š vizīr ned kū azd n kkām, u-š n k kirdan n kām (306) n hamba ānīh rā hand šīdan-z zīfān (307) agar g bed kū "akām, rā n kuned", (308) ā vizīr ned abar nizārīh ī azd andar x v adīh, a āb a īh ī vizūdār ī-š kām (309) hangird n kū: n g īg rā nīdār ī aham ār ī ahambidīg ī urr ed dānāgīh ud vehīh ud uvānīgīh hād, n hamāg a azākkunišnīh ud mu ud anāgīh ud dard ud b š frā i mard m ud abārīg dām n h (310) ka rā nīdār ud 62 . rastan : amāna anaṁ ca. (pahr x an i ǝž gunāh u ra an ǝž d žax u āβardan JE). 253 aham ār ud ed dānāgīh urr, vad n būdan ār ud darmān ī vad b burden-z dāned (311) ka ed vehīh urr ud abaxšīdār, vad būdan fradumīh n kām, ud n īh kām (312) ka ed uvānīgīh urr, vad hambun-z n būdan uvānīg (313) nūn n andar g īg k -š rā nīdār azd a , vad a īh agumānīhā v nābdāg, a az n do 63 n jud: a āb kū rā nīdār ham ārumand, a āb aham ār (314) agar vad n būdan ār, ud darmān ī vad b burden n dāned, dāgīhed aziš 64 abavandag dānāgīh ī azd (315) a āb-iš vad a veh kām, p dāgīhed (aziš) abavandag vehīh ī-š kām (316) a āb vad n būdan, ud b burdan n uvānīg, dāgīhed abavandag uvānīgīh ī azd (317) ud ka ed dānāgīh a āb vehīh a āb uvānīgīh k-iz n bavandag, <ā> ed azdīh ī vi uvān ī vi veh ī vi dānāg ā īdan ud eri īdan 65 n azāg. (318) n-z dāned kū: n a ag i ī kunāg kāmagumand b nīh n ād g būd, (319) ā agar dādār bun a īh azd(īg)īh, uš nīh r šnīh ud huzihrīh ud hub īh ud ākīh ud vehīh ud dānāgīh, giš hān ī n ārīkīh ud duš ihrīh ud gennagīh ud rīmanīh ud va arīh ud adānāgīh x v ad d vīh nīh, aziš dūr azed būdan (320) agar-š bun a īh i īh 66 d v(īg)īh, u-š nīh ārīkīh ud duš ihrīh ud gennagīh ud rīmanīh ud va arīh ud adānīh, giš hān ī azdīh nīh aziš b gānag 67 ed (321) agar k a k -š n harv aziš 68 andar-š x v adīh ī avizārišnīg 69 gumix ag, ā-š aziš 70 63 . and. 64 vaš 65 . parastan : arc. 66 . θisī :kā i Jāma -Asana : θis i. 67 . b gąnī : bahir. 68 vaš 254 avizārišnīgīh 71 rā ed n kīh andar x v š anāgīh vizārdagīh n (322) nūn-z um dvārān 72 um d uzed 73 (323) -iz k kirbakkarīh rā vahiš šaved, ān h-iz ed vad ud anāgīh; (324) ān h-iz n kīh ī az vad jud ud vizārišnīg 74 n (325) agar hambun-z n kīh a ī jud az anāgīh, ā anāgīh-iz a ī az n kīh jud ud vizārdag (326) n āšnāg kū: n kīh ud anāgīh judīh az judg hrīh (327) ka-šān judīh ud vizārišn ī < k> az did ī judg hrīhā do bun dāg, ā um dvārān um d rā (328) u-šān dānāgīh arvānag 75 . (329) n-z dāned kū: harv oxan ī n ed x v š vimand, ab brahm ud apedx v āh (?) 76 (330) n-z kū: vimand ī azdīh mā agvar dānāgīh (331) vimand ī dānāgīh k ūdumandkunišnīh (332) ūdumandkunišnīh n z āngārīh (333) z āngārīh v nagān i: (334) k, hān ī-š x v ad n ūd, ud anīz z ān; (335) < k, hān ī anīz n ūd, ud x v ad z ān;> (336) k, hān ī x v ad z ān, ud anīz z ān (337) ud azd ī dānākkār az āfrīdan ī ahrmen ud d vān x v ad n ūd, anīz z ān; (338) u-š kām az x v š kunišn aravāgīh ham dāgīhed 69 avazirašnī : avik ā āṁ. 70 vaš 71 . avazirašnī : avibhaktatvat. 72 m dārą : āśākarāṇāṁ. 73 . xvažī : vilīnā Menasce : *anā a ou *anā ihe 74 . ja vazārašnī : ṛ hak vibhak i We . 75 . farβānaa : ahā inī. West : parβānaa 'a i an e, a or ' ; Menasce : faržānaa 'adéqua e' 76 . apa xvāβ (apa xvāh JE) : anabhi aṣaṇīyaṁ. West : 'unenquiring' ; Menasce : 'irra ione ' Cf k iv, M 430 . 255 (339) n-z kū: agar azd kām vehīh, (340) u-š kām ham šag, (341) ud ed azed kām uvānīg h , (342) <hān dāg> kū az bun dā frazām, andar g hān, hamāg vehīh ud frār nīh ī azd kām raf h ; (343) nūn dāg kū, va arīh ud abār nīh va v š ham raved (344) a az n <do> k: a āb ed kām ī azd ham raved, a āb akām (345) agar ed kām ī azd ham raved, <ā> dāg kū-š kām-iz ed va arīh ham n ed vehīh (346) a āb ed kām a uvānīg ud vardišnīg (347) n kām b az vahān, a āb b az vard nīdār n varded 77 , (348) ā az n do k: a āb vahānrā , a āb-iš anī a vard nīdār ī-š kām (349) agar n ed kām ī azd ham raved, (350) ā dāg kū azd andar x v š kām a ārag 78 , u-š kām n urrīg (351) a āb-iš a vizūdārī <abāz->dāš ār kām (352) n-z k g bend kū " azd ādam framūd kū: az n k drax ī andar vahiš mā x v ared!" (353) az-išān ur ed (354) kū: framān ī azd ādam dād kū "az n draxt mā x v ared!" n k būd a āb vad? (355) agar framān n k būd, dāg kū drax vad būd (356) <ā> n azed azd i ī vad āfrīdan (357) agar drax n k būd, framān vad dād ā n azed azd vad framān dādan (358) agar drax n k būd, u-š framān ī ed n x v ardan 79 dād, ā vehīh ud abaxšā īdārīh ī azd n 80 e azag n kīh az bannagān ī avināh ī x v š abāz dāš an (abe ihīdan/ abe i an) 81 . (359) n-z k g bend kū " azd harv k -š kāmed, vurravišn ud rāh ī rā āvared, u-š ed hān ādāšn n kravišnīh ī 77 vardinǝ : viparyayati. 78 āžāraa : pīḍi aḥ 79 . n xādan : akhādane 80 . b a ažaa : ananurūpaṁ. 81 . aβaxša an : avagopituṁ. Menasce : a axšā ītan. 256 jā dānag zām ned; (360) k -š n kāmed, ā-š ed ad nīh ud azd n šnā īh hi ed, u-š ed hān im dušox ud anāgīh ī jā dāng abganed " (361) az av šān ur ed (362) kū: veh k -š abā i ud kām ed d n ud vurravišn ī azd ud rāh ī rā , a āb k -š abā i ud kām ed ab rāhīh ud ad nīh ud azd n šnā īh? (363) agar g bed kū " veh k -š abā i ud kām ed d n ī azd ud rāh ī rā ", (364) nūn mard m k azd kāmag ī ediš n kū-š ed ad nīh ud ab rāhīh ud azd n šnā īh hi ed, e gāmbar a āb anī mard md 82 -š d n ī azd ud rāh ī rā x v āned, (365) ā-š azd ediš veh ud ūduman ar a āb hān e gāmbar <ud> mard m<-d > (366) agar g bed kū "-š kām ī azd ediš veh", ā-š guf baved kū " azd n šnāx an ud d n n edīrif an ud ab rāhīh veh", n zīfān n 83 edīrišnīg [ud n āšišnīg] (367) agar g bed kū "-š rāh 84 ī rā āmadan, ud azd šnāx an, ediš veh ud ūduman ar", (368) ā-š āškārag guf baved kū "-š e gāmbar ud mard m<-d > ediš veh az azd" (369) mard m k -š abar mard m rā rāhīh ud azdšnā īh abā ed, u-š kām ediš, va veh az ī azd, (370) k -š abāzrāhīh ud anešnāx ārīh ud ad nīh abar-šān kāmag, azd va va ar az mard m (371) n-z kū: agar bazagmenišnīh ud bazakkarīh ī mard m ed kām ī azd, nūn hān k azd bazagmenišnīh dād u-š bazag andar menišn kiš , (372) u-š ahrmen vāz bazag kirdan x v āned ud nix v āred, ā-š bazagmenišnīh ī azd ud 85 abā i -iz ī ediš z ruman ar ud va ar kū x v andan ī ahrmen (373) ka-š ni ūšīdārīh-iz ī az ahrmen kirdan ī bazag, ham az 82 mardum i d : manuṣ aḥ akhā 83 rā n . 84 . dīn : dīni. 85 vaš 257 bazagmenišnīh ī azd dād, ud abā i -iz ī ediš, nūn āšnāg kū azd az ahrmen va va ar ud vināhgārdar (374) abar n oxanīhā ī-mān ušmurd, (375) az n i 86 k šā ed būdan: (376) a āb kū hamāg rā , a āb kū hamāg dr v, (377) a āb a ī rā ud a ī dr v (378) agar hamāg rā , harv oxan ī n oxan n azed dr ud i do: rā īh ud dr zanīh (379) agar hamāg dr v, harv oxan ī n oxan n azed rā ud i ham do (380) agar a ī rā ud a ī dr v, (381) g hān ī rā az g hr ud nāf ī rā īh, (382) ud hān ī dr v az g hr ud nāf ud bun š ag ī dr zanīh (383) bun do: k k rā īh aziš, k k dr zanīh 86 . du. 258 haftum darag 12 (1) anī abar hambasānīh ī-šān gōbišn, vāzag ēcand ī az dēngird nibēg. (2) hān ī g bend kū : azd rām n harv i , i n andar n ; (3) ud andar n harv i , i n rām n ; (4) azabar harv i , i n az r ; (5) ud az r harv i , i n azabar ; (6) abar ax nišī ed, ud n g āgumand ; (7) ud andar n a mān, ud n kūmand ; (8) ud andar g āg n ud a ; (9) harv gāh a , u-š g āg n ; (10) u-š harv i ed kām ī x v š, x v š h 1 baved ; (11) bun š ag x n 2 ud veh ; (12) ud jā dān anāmurz ud x v ābar ; (13) ud mu e rā ud n mu gar ; (14) u-š framūd k kirdan ud ux an a uvānīg yazdīg framān ; (15) u-š hān ī avināh dušoxīg āfrīd n mu gar ; (16) az durvandīh dušoxīgīh būd ī mard m āgāh, u-š kām ediš ; (17) ud veh-kām a āb-iš n -kām būd ; (18) ārīgīh 3 dād b x v ad 4 b š ; (19) a ābiš n ārīgīh, b a ārīgh dād < ud> n ham ārumand (20) uzmā išnni āz ud harvi āgāh ; (21) framān z u-š x v ad kām ; (22) ud k zed bun š -aš 5 , kuned hu ādixšā (23) u-š framān hamāg ravāg, (24) ud framān z ī a ābišnīg ; (25) uš kām a ī n ravāg ; (26) u-š zkām, n vizūdārkām ; (27) u-š framūd hān ī-š n kām ; (28) u-š framān kām n hamba ān, u-š 1 2 . xīn : dveṣaḥ Cf v a nahnt. ' rong' ; o h enāk < *ainahaka- 'evi ' 3 ārī : u ā ena 4 . u n xva : naca svayaṁ. 5 baṇda aš ī : bandhagrahītaṁ. West : bandak-gaš īh 're ri ed evo u ion' ; Menasce : *bandak hast 259 framān kām hamba ān, harv do framān ; (29) u-š n k kām, n aravākkām ; (30) u-š vad kām, k i ī vad kuned, hān a dāde ānīg (31) anīz va hamba ānīh ī andar g bišn ī k šān (32) agar e mānīg d n az va v nag g bišn n šā ed būdan ab ār (33) en ā hān ī g bend kū : « dobun š aghangārān kār ī azd nizār ud a ād āvand, (34) n n vazurgīh ī azd e azag g bend », (35) abar-z n dar, a ī g bem r šnīhā framā ed 6 dāni an (36) kū : i ī azdīg nizārdar ud a ād āvan ar kuned (37) kū k g bed kū : āfurišnān ī x v š ī-š āfrīd hamāg andar aburdframān ud ani ūšhandarz būd hend, (38) dā-z x v ār andum dām edīrag kām ī kuxšed (39) d n-z : av šān va ān vaxšvarān e gāmbarān ī ī-š brih nīd hend, zad ud ed dār kird, (40) ud a ī ar ud xvār ud anāzarm kird (41) n-z kū : n vāz x v adā īh ī x v š az va arān ī-š āfrīd n ā ed 7 , b x v adā īh-iz ī x v š x v ad ed ārag ned 8 (42) ud kirdārīh ī x v š a ārīhā x v ad viš bed (43) ud dahišn ī x v š x v ad agār ned 9 . (44) ped vināhgārīh ī x v š bannagān ī avināh ī x v š x v ad zaned (45) d ī kānag ī x v š x v ad nizār ud ni āzumand ud vināhgār ud vi ābān kuned (46) ud x šm ī ed k bannag ī avināh ī n ahrmen, amar dām ī x v š vinī 10 ud vi ābān kuned (47) abar vināh ī āmānumand ī-š az x v š kunišn anī ādifrāh ī a āmān abar 6 farmā a 7 ā . 8 a ārainī . 9 āgārinǝ . 10 . avīn : vika āṁ. 260 avināhān nihed (48) dar ī āmurzišn arumandīhā 11 frāz banned (49) u-š az dard ud b š ud anāgīh ī x v š dāmān agrīh n (50) ud ham šagīhā andar kunišn ud rā nišn dāred (51) ud bun ud me ān ud frazām framānīhā ī dahed abar ādan n šā ed (52) a āb k g bed kū : azd ī ham šag x v adā ī vi dānāg ud vi uvān ; (53) k -š x v adā īh ud dānāgīh ud uvānīgīh ham šag akanāragzamān 12 ; (54) u-š n kīh ī vehīh aziš ; (55) u-š kunišn imīgīhā, framān ūdumandīhā ; (56) abar x v š bannagān x v ābar ud abaxšīdār ; (57) ud ī r zīhburdār bannag ur ādāšn nīdār ; (58) abar ī vināhgār k x v š vināhīh rā da gravīg ī dušmen baved, ed vizārdan-vināhīh, ud šu an az bazagīh ud rīmanīh āmurzīdār ; (59) abdum veh dām andar da gravīgīh 13 ī dušmenān n hiš ār ; (60) u-šān andar ardīg ud kuxšišn ī abāg dušmenān ed an ud g ān ādār ud dāš ār ud arvardār ; (61) ud šahri ārīh ī x v š az hamemā ī judg hr ur ā ebān nīdār ; (62) u-š gund ud āh ed kuxšišn ud ardīg r zgar baved ; (63) ed frazām, r zīhburdār ī x v š dām az harvi bazagīh (64) ud ka r šnīh ud dānāgīh ud v nāgīh ud zīndagīh ud dru īh ud abārīg azdīg dahišn nigerīhed kū abar ārīkīh ud adānīh ud k rīh ud margīh ud v mārīh ud abārīg d vīg jadagān 14 ur ād āvand ud abz nīg (65) n āšnāg kū r šnīh zāg a ī hamāg ārīkīh ; (66) ud dānāgīh abar adānīh r z ; (67) ud zīndagīh abar margīh zumand ud abz nīg (68) zumandīh ud abz nīgīh ī zīndagīh rā amarravišnīh ī dām az do mard m 11 armaṇdihā : ar an ama a ā We : 'fina ' ; Menasce : 'd'une façon défini ive' Bu f Far rab armad ' er e ua ' < Pers. sarumand. 12 akanāraajamąnī JJ, akanāraajamąn JE. 13 da gr hī : ha agrāhe 14 gadašni : cancalatve. 261 baved (69) amaragān-z ediš xu gīh (70) d n-z v nāgīh ud dru īh abar k rīh ud v mārīh and r zīh ud zumandīh dāg (71) n-z nigerīdan azed kū : ham ār druz x v āhed, āh ī azd abar kuxšend ? (72) ī ham ār n x v āhed kū : « n zamīg ud a mān ud dāmān ud 15 r šnān ana kunum, (73) a āb x v šīh barum, az x v š g hr vard num, (74) kū mā azd ri āx z ud frašegird kirdan ud dām ī x v š abāz ārā an uvān bād ! » (75) āh ī azd abar n kuxšend kū ī ham ār ed abā i ud kāmag mā jahād (76) n-z kū : āh ī ohrmazd az bun dahišn r n 16 ed kuxšišn r ud ed kām r z (77) az dāg kū : yazd 17 n zamīg ud a mān brih nīd, (78) kū-š hamāg dām ud dahišn ana kirdan uvān, b k-iz x v ār andum dām ī azd ana kirdan a uvānīg (79) agar-z ped vahān ī margīh an az g ān judāgīhed n ana īh ud vaš agīh ī g hr az x v adīh, b vihirišn 18 ī jadagān 19 ud vih zišn 20 ī az g āg g āg, az kār kār (80) en ā an ud g ān g hr, harv k ed x v š g hrīgīh abāz anī x v škārīh ādan, n dāg (81) ud n dām ud dahišn urravāgīhā, ham šakkārīhā dā hangām ī abā išnīg ūdumandīhā a īh, dāg (82) dā dar abar n dar bavandag ahi 15 . i. 16 hurṇ JJ, hrṇ JE : eva. 17 . hast : asti. 18 n ārašni : kṣīṇa vaṁ. West : nihārašni 'ex in ion' ; Menasce : ni ārišn 'di o u ion' 19 gadašni : o a ā āḥ Cf k iii, M 161 nir g ī g hr ud vihirišn ī jadagān 20 n āžašni : ūnavaṁ. Menasce : vixāzišn ' hangemen ' 262 aš um darag 13 (2) did abar1 hambasānīh ud zīfāngōbišnīh ī naxvistēn nibēg, (2) ī-š āzād 2 x v ānend ; (3) u-š hāmōyēn pediš hamdādestān hend kū, yazd ped x v ēš dast nibišt, ō mūše dād. (4) kū cōn purērang az harv dušīh, ud az vas ī-š andar nihang-ē āgāhīh ī ašmā rāy ēdar pēdāgēnam. (5) g bed ed bun ī nib g 3 (6) kū : fradum būd zamīg ī boh ud toh 4 ud ārīkīh ud āb ī āh (7) ud vaxš ī azd abar r 5 ī hān āb ī āh ham vih zed 6 . (8) pas yazd guft kū 7 : bād r šnīh ! (9) ud būd r šnīh. (10) u-š ab r n k g 8 ahi hān r šnīh. (11) u-š vizārd r šnīh r z, ud ārīkīh šab (12) u-š ed šaš r z āfrīd n 1 JJ aṇdar 2 āžā : va an ra 'free, inde enden ' West: āzād 'ho ' i.e. the Old Testament, Menasce: āzā ("āzā : ' ibre, nob e' e an dou e une fau e e ure; on eu onger rā / ar aurā ou, u robab emen rai āk ' oi'/aram rai ā omme en k M 253"), Neusner: W ("Sin e he ord AWAT, according to the context, must refer to the book of Genesis only, and o a Hebre or an ramai name ' a ed b hem', erha he Je of Babylonia called the Book of Gene i ʾBH ʾ, Hebre HʾBW on he ba i of Bab onian a mud ʿ vodah Zarah 25a " S Lieberman, see Neusner, 1966, 414), G I : azād '(Book of) eriva ion', Shaked: ā ād 'genera ion', Perikhanian: 'having ome do n hrough ran mi ion/ radi ion', i.e., Torah. 3 a bun i niβ : mū āgamena 4 āβxūn u ąn : a orudhirā vi īrṇā We : afām va ahān ' i hou form and void', Mena e: ā -xūn ' ohu-bohu', Neu ner: an 'unformed ub an e' 5 r : hrada. 6 n āβǝ : aś a i We : ni āz δ ' earn ', Bai e : n āβeδ 'had de ire', Mena e: (a o S h era h) ni āze (ni āz- ' ouff er') 7 . u : yat. 8 až r nig naa: adho'dhomukhaḥ 263 g hān ud a mān ud zamīg (13) andar haf um r z ha īn ud ā ān būd. (14) ed hān ham rāz, nūn-z jehūdān r z ī šambad 9 haspīnumand 10 . (15) n-z kū-š ādam ud zan ī x v ad havā āfrīd, (16) andar bāve ānī vahiš kird (17) kū ādam andar hān bave ān varz kunād ud ā 11 ā ād (18) ād n 12 ī x v ad azd a ādam framūd (19) kū : az harvisp 13 draxt ī andar n bāve ān x v ar, b az hān draxt ī dānišn ! (20) ka-š aziš x v ared mīred. (21) u-š a mārandar bāve ān kird (22) hān mār havā fr f , ud guf kū : az n drax in x v aram ud ādam daham ! (23) u-š hamg nag kird (24) ādam ham n x v ard, (25) dānišn n būd ī-š vizārd n k az vad, ud n murd hend (26) u-š dīd ud dāni kū brahnag a (27) az r drax nihān būd. (28) u-š varg ī draxt abar x v š an nihuf šarm ī brahnagīh rā (29) a ād n bāve ān šud ud ādam ed nām x v and kū : kū h ? (30) ādam ā ox kird kū : × an 14 ham az r drax , rā brahnag ham. 9 šuṇba : śanaiś arīye. 10 a īmaṇd : viśrāmi Mena e: xupīk mand ' hômé' 11 āš : praharaka. 12 ādīn : ādīnaḥ 13 . haravist. 14 īṇ 264 (31) ād n x šm grif 15 . (32) guft kū: k āgāh nīd h kū brahnag h ? (33) mā agar-i az hān drax ī dānišn ī-m guft kū "mā x v ared" x v ard? (34) ādam guf kū: n zan ī- man dād, fr f ham u-m x v ard. (35) ud ād n havā ur īd kū: - im d n kird? (36) havā guf kū: n mār fr f ham (37) u-š ādam ud havā ud mār harv i ed nifrīn az vahiš bāve ān b r n kird hend (38) u-š ādam guf kū: -t x v arišn ed u arišn ī x v ud damišn ī v nīg bād (39) dā frazām ī-t zīndagīh! (40) u-t zamīg hamāg xār 16 ud kirm ud mār 17 r ād! (41) u-š havā guf kū: ābu anīh ed dard ud dušvār, u-t zā išn ed grān aviš ābišn bād! (42) u-š mār guf kū az me ān ahārbā ān ud dadān ī daš īg ud k fīg nifrīdag bāš! (43) u- ā mā bād! (44) uravišn ed eškamb ud x v arišn xāk bād! (45) ud me ān frazendān ī abāg zan k n ud dušmen ādīh 18 n bād kū av šān frazendān ar gazend. (46) n-z g bend kū: -š n g īg abāg harv andar, harv i , mard mān rā kird ud dād (47) u-š mard m abar hamāg dām ud dahišn, x v d ud hušk, ādixšā kird 15 . kard. 16 . hihir : mū ra Ner ang ha read i /hixr/. We : 'refu e', Mena e: 'ordure' 17 . kīmār :purīṣa We : dumā 'dung', or imār 'fenne , eed ', Mena e: kīmār 'é ine ' 18 dušmangaš ī : duṣṭaṃ māna a avaṃ 265 (48) nūn g bem nihangabar andarg ī-šān drā išn ud zīfānīh ī-šān g bišn (49) kū: hān zamīg ī boh ud oh ud ārīkīh ud yazd u-š vaxš ud āb ī āh kū ud ed kadām vimand būd? (50) a āb x v ad azd v nag būd? (51) dāg kū, n r šn būd (52) , ka-š r šnīh dīd, (53) hān rā kū-š 19 n dīd ād n k g 20 sahist. (54) agar g bend kū " ārīk būd", ā dāg kū ārīkīh bun ud nāf n 21 r šn a (55) agar g bend kū "n ārīk, b r šn būd", (56) ā ka x v ad r šn būd, cim ka-š r šnīh dīd škef ahi ? (57) ud agar g bend kū "n r šn būd, n ārīk", (58) ā-šān idīgar dāg nīdan abā ed ī n r šn ud n ārīk. (59) en ā: hān k -š gāh ud mānišn andar ārīkīh ud āb ī āh būd, u-š ham šag r šnīh n dīd ād, ā-š r šnīh dīdan n tuvāni ? (60) u-š azdīh az ? (61) nūn-z harv k andar ārīkīh māned, ā-š r šnīh dīdan n uvān (62) n-z kū: agar-š bun ud mānišn ārīkīh būd, ā-š edīrag r šnīh ādan n uvāni ? (63) n āšnāg kū ārīkīh pedīrag r šnīh ādan n uvān, -š zed ud ānāmed 22 . (64) did n kū hān zamīg ī boh ud oh kanāragumand būd a āb akanārag? (65) agar kanāragumand būd, ā-š b r n aziš būd? (66) agar akanārag būd, ā-š akanāragīh kū šud? (67) ka n ham v nam n zamīg ud g īg n hān ī nax v i n a 19 kiš JJ, kaš JE 20 nig naa : adhomukhaṃ 21 bun vāžfrāi : mū aṃ va aḥ šikṣā anā āḥ West: vāz arā 'u ering a ord', Mena e: bun vāž-āfrā, Neu ner: važ-afra 'give bri h, au e o emana e' 22 avanāmǝ : ra hāda a e a 266 (68) hān ī ād n guf (69) kū "bād r šnīh", ud būd, (70) pas dāni an azed kū ād n š az hān kū r šnīh būd. (71) ka-š r šnīh ham kāmi kirdan, u-š framān ī ed b būdan dād, a < ed> menišn hand šīd kū "r šnīh v nag, huzihr baved a āb duš ihr?" (72) ud agar-š r šnīh, ped x v š nīh, andar dānišn ud hand šišn ī ād n a āf , hān dāg kū, r šnīh ham būd, ham andar dānišn ud menišn ī ād n, (73) ud ham b r n aziš (74) i n šā ed dāni an ud a āf an 23 b a īh dāgīh (75) agar r šnīh ham būd, hān × n 24 āfrīdag ī ād n a (76) ud agar g bend kū "r šnīh ped x v š nīh andar dānišn n būd", ā-š r šnīh x v ā ī-š n dāni kū v nag, ab r adānišnīhā (77) a āb n šā ed hān ī-š hagriz n menīd ud dāni , ed menišn hand šīdan? (78) ud n-z kū: hān framān ī ped būdan ī r šnīh i dād a āb a i ? (79) n var kū framān framāngar šā ed dādan (80) agariš a īhdād ī r šn, ā r šn x v ad būd. (81) ud agar-š framān n īh dād, g n īh framān ī ād n n ašnūd? (82) a āb-iš n dāni kū: ād n d n kāmag kū r šn bavam? (83) n framān ī ād n ham n n šnūd n ka-š n dād (84) n ed v nag menīdan n šā ed (85) hān ī n brih nīd kū n 25 , b a ī dānāg šv n būd k -š dāni kū: ād n v nag ham x v āhed kū bavam, ed hān v nag ī-š x v ā būd! (86) agar g bend kū "r šnīh az g bišn ī ād n būd ī-š guf kū 'bāš!' ud būd", (87) ā ka ād n, u-š x v adīh, ārīk būd, u-š hagriz r šnīh n dīd ād, ā r šnīh az g bišn v nag šā ed būdan? (88) n āšnāg kū: g bišn zā išn menišn a (89) agar g bend kū-š g bišn r šn būd, ā ab r škef a r šnīh bar ī ārīkīh, ud 23 Cf MX 13 3 a āf an ud dāni tan. 24 rā 25 nə :  a ā 267 ārīkīh hmag; u-š r šnīh daxšag a āb n kū: r šnīh andar ārīkīh nihuftag būd (90) n-um guft kū: framān b framāngar dādan n šā ed, dāg (91) kū: ahī 26 r šnīh būd, a framān azi dād (92) did n kū: -š n dām ud dahišn, ud a mān ud zamīg -š ed šaš r z virā ud dād, (93) haf um ha īd aziš, (94) g ka-š n g hān n az i dād b š vāz az framān būd kū "bāš!" ud būd, (95) ā-š šaš r z dagrandīh az ? (96) k -š ranz vāz and baved and b bāš ed guf an, hān šaš r z dagrandīh būd vas dušmānāg (97) u-š ranz aziš n azed būdan (98) agar n a kirdan šā ed, × ā 27 uvānīg ab dagrand-iz 28 dādan šā ed (99) ud agar b ed r z zamān dādan a uvānīg, ā-š az n dād gufan n sazed. (100) ud did n kū: ka ušmār ī r zān az x v arš d dānīhed, g š az āfrīdan ī x v arš d r z mar, nām-iz ī r zān az dānīhed. (101) g bend kū: -š x v arš d r z ī ahārum, ī x v ad ahāršambad, dād (102) n-z kū: -š r z ī haf um ā ān ha īn az abā i kirdan, (103) ka-š ed āfrīdan ud dādan ī g hān dagrand ud ranz and būd cand guft kū "bāš!" (104) ā-š r z n ušmārīhed kū-š ha īn abā i kirdan k -š ranz gārīhed. (105) agar-š b bāš ed ham zamān guf , ā-š r z ī ā ān ham zamān sazed būdan. (106) did n kū: -š ādam abāg havā im ud vahān rā dād? (107) kū dā-š kām varzend? ā-š im n n dād kū-š az kāmišngarīh n vardānd? (108) ka-š š az kunišn dāni kū-š 26 ha : a kā aṃ Mena e: * n 27 . u 28 . aβāž d raṇgi a 268 framānnui ūš n bend, u-š abdum dād, ā-š nūn āhīd 29 būdan ud x šm abar-šān grif an ab im (109) dāg kū x v ad ād n urravāg n būd ī-š x v š kām kāmagumand, ud x v š kām ham ār ud ed ārag, dāg (110) agar-š š az kunišn n šnāx hend, u-š n -z dāni kū framān ī n ni ūšend, a adān ud vadšnā a (111) agar g bend kū-š x v ad kām ed n kirdan būd, ā-š a framān ī ed kirdan im dād? (112) u-š ed n kirdan vināh? ud n raved (113) a k -š ed rah 30 hamā zend, u-š ed āzānag 31 aviš ābend? (114) az n g bišn nišān ud daxšag ī fr f ārān dāgīhed, (115) k -šān kām ud framān k did hamba ān ud a āx ār (116) ud agar-š kām ud abā i n būd kū-š az kām n vardend, (117) nūn z r ud abā i ī av šān ed vaš an ī az kām ī va zuman ar ud ād āvan ar kū hān ī ed n vaš an (118) agar-š kām ešān vaš an ī az kām, ud dānišn-z ediš būd, u-š framān ed n vaš an dād, nūn mu umand ādam <ud havā> n uvāni kū n vardend? (119) u-š bun š -iz 32 ( ) 33 n azed būdan (120) -š ed vaš an ī az framān vāz 34 framān druzīd 35 ; ed n vaš an kām ud dānišn-z harv do druzīg baved. 29 xāhī : vi akṣi a 30 . raγ : rašanābhareṇa (Jama -Asana : JJ has रग्ना, and JE रंग्ना, for रश्ना instead of रशना). West : ag ' onfinemen ', Mena e : rasan ' orde' 31 āβąnaa : armma a a ā 32 bun dāš a a : mū a ṛṣṭiś a West : ' he origin and main enan e' Menasce : « Le passage est obscure ; je radui omme 'i avai bun aš a a » 33 kām JE, kam JJ Skt. om. 34 . βāž a 35 drūžǝ 269 (121) did n kū: -š hān bāve ān vīrā , im rā ud ūd rā dād? (122) ud x v ad draxt ī dānišn ī-š framūd kū "mā x v ared", u-š handarz-iz ī ed n x v ardan kird, ā-š āfrīdan cim abā ist? (123) u-š az handarz ud framān dāg kū-š kamdānišnīh ud adānīh d šīdagdar; (124) ud kāmag ī ediš v š kū dānišn ud dānāgīh. (125) u-š ūd-iz az adānīh v š būd (126) dā-šān <az> draxt ī dānišn n x v ard ād, adān būd hend, ud andar aburdframān<īh> ud an kīh n (127) ham n-šān dānišn būd, andar-š aburdframān būd hend, (128) u-š az adānīh ī av šān mārn būd, ham n-šān dānišn būd, (129) abar-šān āhīd ud x šm n būd. (130) u-š ed grān ax v ārīh ud anāzarmīh az vahiš b r n kird, zamīg abgand hend (131) hangird n kū: n dānišn zā išn ī mard mān andar g īg vahān az mār fr f ārīh būd. (132) n-z g bend kū: hām n i mard m rā āfrīd, k rā dāg kū-š hān drax -iz mard m rā āfrīd (133) ud mard m ed harv dām ud dahišn ādixšā kird (134) ā agar hamg nag nūn az hān draxt, ī-šān x v š, būd kāmag, vizūdan cim? (135) az n g bišn n-z dāg kū:-š hambun-z dānišn n būd. agar frāz bāve ān mad, u-š vāng kird ud ādam ed nām x v and kū "kū h ?", n n ka-š kū-g āg-astīh anāgāh būd (137) agar-š a ā ox būd h , kū-g āg-a īh ī ādam anāgāh būd <h >. (138) agar-š nihang-iz 36 šv nišn n būd kū-š az hān drax x v ard a āb n , n-z kū k ud n ud ka 37 x v ard, ud k fr f , anāgāh būd (139) agar āgāh būd, ā-š mā hagriz az hān drax ī-m framūd kū mā x v ared x v ard ur išn kirdan im? (140) ud ed nax v ist ka frāz mad n āhīd būd, a ka-š dāni kū x v ard, abaršān āhīd (būd) ud x šm n būd (141) u-š kamdānišnīh-iz az n ka: mār ī-š x v ad ed ārag āfrīd ud abāg av šān bāve ān kird, 36 . vągica : śabdaḥ Menasce : 'e 'i n'eû a é evé a voix' 37 kǝ 270 (142) a āb-iš im bāve ān n drubuš n kird kū-š mār ud anīz dušmen ediš andar n šavād? (143) u-š dr zanīh-iz az dāg ka-š guf kū: ka az n drax x v ared mīred, u-šān x v ard ud n murd hend b dānišnumand-iz būd hend (144) u-šān n k az vad uzvārd (145) n-z kū-š n hamba ān hambidīg dānišn abāg kām ud framān (146) agar-š kāmi x v ardan az hān drax , u-š framān ed n x v ardan dād, dānišn ī ediš būd kū x v ard, (147) nūn dāg kū, harv i k did hamba ān: kām ud dānišn ud framān (148) n-z kū: ka ādam vināh kird, nifrīn ī-š kird, abar hām n mard m ī āvām āvām ra ed, adādīhā (149) ed harv v nag ī u kāram, ab uš ud adān ud ha agg bišn (150) ed n dar, dagrandīh rā , n and bavandag ahi 271 n hum darag 14 (1) u-m kām kū nihang-ē az ham hambasānīh ud purērangīh ī ham nibēg nibēsam 1 , (2) kū purr az harv bazagīh ud dēvīh, ud az hazār ēk ī aziš pēdāg hangirdīg-ē nigēzam. (3) pediš framāyed 2 nigerīdan: (4) nax v i n ī g bed abar x v š nīh (5) kū: an ham ād n k nx v āh (6) ud k n z (7) ud k n ī haf āvādag 3 ed frazendān zam (8) u-m bun k n n fram šam 4 . (9) ud anī g āg g bed kū: ā if ag 5 -x šm ud grānmenišn (10) u-š ab urrzahr, (11) ud uzvān n ā aš ī zāg, (12) ud vaxš n r d ī arang veh 6 . (13) u-š vāng γarrānāg 7 humānāg – hān ī d v vāng-iš humānāgdar (14) u-š niša 8 andar tam 9 ud nazm 10 1 . naβaš om : aṃ ikhāmi 2 farmā a : amādiṣṭaṃ 3 haf aṇbādaa : सप्तात्वयीय ंJJ, सप्तात्वयेीय ंJE. (Jamasp-Asana : a a vai a aṃ) 4 farm šǝ 5 a āf aa : abhī i aḥ Cf k iii, M 350 az x šmenīgīh varan ā ift akamangārīh. 6 ar vīnā : ara ravāhaḥ We : arvand nā 'ra id a er', Mena e : ārav nāk 'débordan ' Cf k iii, M 394 /arang ud veh/. Another possible reading : arvand-nā (dāg) ' if and navigab e' 7 . grīnā : ākranda ' r ing, ee ing' West: ' au ing ee ing', Neu ner: ' ee ing', Mena e: grīnāk ' onnerre' 8 niša an 9 . gūam : tamas. 10 . vazm : dhūmalatva. 272 ud abr (15) u-š bārag vād ī h š nāg (16) u-š az ravišn ī ā xāk gard āx zed (17) ka raved, ā-š az a ī āx z ī ādur (18) ud anī abar x šmenīh ī x v š g bed (19) kū: aha ā abar ī rā ān 11 ed x šm būd ham. (20) u-š guf kū: vīftag-dil hend ī rā ān! (21) anī g bed kū: k a k r 12 b agar bannag ī man? (22) k karrag 13 b fr ag ī ham brih nam? (23) k a k r n ādišā? – dāg kū ādišā ī av šān x v ad ād n (24) anī n-z g bed kū: -š eri agān ī ā aš vīftag hend. (25) n-z kū: -š kunišn dūd ud x v arg 14 bared, (26) ud kuxšišn xūnr zišnīh. (27) n-z kū: mard m k abar did ār nam, (28) ud abar a mān nišīyam ud abar-šān xannam 15 . (29) n-z kū: -š ed k šab ad-ud-ša -hazār az gund ud āh ī māzandarīgān ed vad marg zad (30) ud anī jāršaš-sadhazār mard zad, az zan ud r dak ī aburnā az ī rā ān andar vi ābān zad, (31) b do mard ī b ra hend (32) did nimā ed kū-š frazāmgārīh hamāg ašīmānīh. (33) n n ī g bed kū "zarīgāvand 16 būd", u-š guf kū: ašīmān ham ped kirdan ī mard mān ed zamīg. 11 a arā arą : a arā areṣu 12 x r : daridrī. 13 . xarg : ṛddhaḥ 14 . xurg : angārakān 15 aṇdąm : aṅga Mena e: xanąm. 273 (34) n-z g bed kū: abar ax nišī ed k ahār fr ag abar parrag 17 dārend, k -šān az ang bā 18 harv k r dī ā ašīg aziš ham raved (35) nūn ka m n g a n an gird, giš hān ahār mustumand ī x v ār ī gi ag bār 19 ed ranz dāš an im? (36) did n kū: harv r z, ed x v š da , navad-hazār fr a g vīrā ed, u-š dā šabāgāh ham eri end u-šān a ed r dī ā ašīg dušox hi ed (37) ka dīd mu ud ab dādīh ī ed n v nag, ed kār ud kirbag ud hukunišnīh g īgān būdan n azed? (38) ka ī mu umand fr ag ī a agāh ī framānni ūš ī ab zakkunišn jumā abārīg vināhgārān dušox ī jā dānag abganed, (39) n hān-z ī anī gr hgobend kū: azd r z ī ri āx z x v arš d ud māh jumā abārīg vināhgārān dušox dahed, ed hān im kū a mard m k -šān namāz aviš burd (40) anī g āg n-z g bed kū: ka mahādar abrāhīm, ī d ī ād n, ašm dardīhi , ā-š x v ad ād n ur išn mad (41) u-š bā n niša , ud drod ur īd (42) ud abrāhīm ī hāg 20 , ī-š d ši u , ed nihān x v and 21 ud guft (43) kū: vahiš šav ud ma ī x v ār ud āk 22 āvar! 16 . zarīgą aṇdā : jarīgāḥ āva We : zardakān andā, Mena e: zarīkīn āk 17 . farī : skandhe. Menasce: parīk 'ai e' 18 bār : bhāra West: bār ' oad', Mena e: ' oid ' 19 . garą bār : mahābhāraḥ Cf k vi, M 579 /gi ag bār/ 20 ā īnaa : ā īnakaṃ 21 . 22 . mae i xvār u āk : madhuṃ aghu araṃ avi ra araṃ a (may ud xvār ī āk? Cf. Pap. 80 xvār ud bār ud ma ) 274 (44) šud u-š āvurd (45) ud abrāhīm vas x v āhišn ād n kird (46) kū: andar mān ī man ma j 23 x v ār! (47) ād n guf kū: n x v āram, n az vahiš , ud n āk (48) a abrāhīm gugā īh dād kū: āk hān ma az vahiš ī hāg ī-m u āvurd (49) a ād n ab gumānīh ī-š ed ī hāg ud gugā īh ī ped abrāhīm ma j x v ārd (50) a ka-š raf an kāmi , n hiš dā-š ed gand ī grān k 24 did x v ard. (51) nigered n ur rang drā išn ī k-iz ed k-iz 25 n e azag (52) n 26 āmadan ī-š ed anumandīh mān ī abrāhīm, ud nān x v arišn, ud ma x v ārišn, ī-š k-iz aviš n e azag (53) n-z aziš dāg kū, hān dard ī abrāhīm n az ād n būd, b az anī kirdār (54) u-š b nīh-iz 27 ī az dānišn ud ab ušīh n būd kū-š ākīh ud az-kūīh ī ma n dāni (55) u-š dr zanīhiz n ka-š n -xvārišnīh ī ma guf ud abdum xvārd (56) a xu gīhed 28 kū, ab zag ud āk a (57) nūn k -š n nīh, ed azdīh ī harvi āgāh ī vi uvān eri īdan n azed? (58) ud anī g āg g bed kū: būd k az v mārān k abāg x v š zan ud frazend ab r a ārag 29 ud dri uš ab bahr būd (59) hamvār 23 še : kṣaṇena Cf 45 j hur ud ma 24 . i 25 . yakica : iajade. 26 a uṇ 27 . bavąnīca: vaika aṃ a (Jama -Asana : S indictaes ; possibly ) Menasce : bavanīh 'exi en e, é a ' Bu f ar h b n 'external'. 28 xu uhǝ 29 āžāraa : duḥkhi o We : ' uffering', Mena e: āzārak 'b e é' 275 ed namāz ud r zag ud eri išn ī azd ab r oxšāg ud kirdār būd (60) u-š r z andar namāz ud rāz 30 ā af 31 x v ā kū: man frāxīh

ī ed r zīg dah (61) ī-m zīvi an ā āndar bavād! (62) u-š fr agabar fr d āmad, ud guf kū: r zīg az n v š ed ax ar, azd n bax ed, ud az n g bax an n šā ed (64) b -m rā ed ādāšn ī eri išn ud 33 namāz ax k -š ahār ā az g hr andar vahiš dād ed (65) agar abā ed dā-t az hān ax k ā daham (66) hān e gāmbar āfrāh az hān ī x v š zan x v ā (67) z ānak guf kū: -mān ed kam r zīg ud vad zīvišn ī ed g īg hun and būdan veh (68) kū agar-mān ed vahiš me ān hamā ān 34 taxt siā (69) b agaršā ed, g-imān r zīgaz anī dar framā ! (70) did hān fr ag āmad ud 35 guft kū: b agar ihr viš bam, ud a mān ud zamīg az n g daham, ud ravišn ī arān az n g e āzam ud daham, az hān frāz n dāg kūbax veh f ād a āb va ar (71) az n oxan n dāg kū n x v ad a bax ār ī r zīg; ud brīn (72) ud baxšišn n ed kām ī , ud bax vard nīdan n uvān (73) ud gardišn ī ihr ud x v ar ud māh ud āragān n andar arva ag ī dānišn ud kām ud framān ī (74) n-z kū: 30 rāž : guptam. Menasce āf ' amen a ion' Bu f er ' o bi and oo' 31 a āf : abhī i a Mena e: āha (āha an ' ever') 32 fr xī : amṛddha va Mena e : fraxvīh ' a i fa ion, bénéfi e' 33 . i 34 hama ārān : ahā ināṃ no her o ib e reading: hama ārān ( er ham-a ār 'auxi iar ; oo era ing', f MX 2 7 andar hama ārān rdan) 35 āmadan 276 ax ī-š niv nīd 36 kū andar vahiš daham n az kunišn ud dahišn ī (75) ud anī g āg abar drā išn ī x v š g bed (76) kū: man jumā ram ī vināhgārān andān amar avināhān zad (77) ka fr agān ab imkunišnīh ī va guf , giš 37 guf kū: an ham ād n ī kāmagx v adā , (78) ud abargar ud anhmabidīg ud kāmgār ud ka n a āred abar man drenzišn guf an (79) frā i va drā išn ī ur rangīhā ī-m nibiš an dagrand hai (80) k nigīrā ud abāzvaš 38 az n g bišn, hān-š rā g bišn ī āzād da varbād (81) dā baved āgāh az nīh ī ham nib g ud rā īh ī hān ī-m guf (82) nūn agar hān azd k -š n nišān ud daxšag, ā-š rā īh aziš dūr, (83) ud abaxšā išn aziš b gānag 39 , (84) u-š dānāgīh abar n bax 40 (85) n x v ad a druz ī dušox ā ār ī ār 41 gi i ag ī am hmag, (86) k -š vīf agān ī d vīg vadagān ed ād n nām ā end ud namāz barend (87) abar n dar dā 42 dar bavandag 36 . nig inī : nivedi aṃ 37 . aigin vas 38 . aβāždādą :v a ā āraḥ 39 . b gąnī : bahi araṃ 40 . vaxt : vibhak aṃ 41 ār : timira. Menasce tar. 42 . 277 dahum darag 15 (1) anī abar hambasānīh ud abēvimand gōbišn ud abēbrahm pehikārišn ī tarsāg grōhān 1 x v azārag nihang pēdāgēnum. (2) cē cōn harv se az ēk bun, ī jehūdīh. (3) hān ī ka andarg ī ēk guft, ā-šān hāmōyēn hamayyārīhā ērang ī x v ēš. (4) dāned kū : bun ī k š ī ar āgīh az kū b āmad (5) kū : andar ūrīš em deh, az ham jehūdān zanī ed dušīzagīh 2 āšnāg būd, (6) ābu anīh ediš dāgīhist. (7) ka-šān ur īd kū : - n ābu anīh az k 3 ? (8) ed ā ox guf kū: -m gabri 4 fr ag abar āmad, u-š guf kū : az vād ī āk ābu an h ! (9) ā nigered kū : gabri fr ag, jud az hān zan, k dīd, k rā hān zan < ed> rā azed dāš an ? (10) agar g bend kū « hān fr ag, m n gīgīh rā , ka dīdan n uvān », (11) ā agar vahān ī n -dīdan ī hān fr ag m n g ihrīh a , ham im rā , hān-z zan dīdan n ād g 1 gr išną /vurravišnān/ : rabodhināṁ. Menasce : gr hihān 2 dušāžaī : duš āri a ā We : 'in a a i ', Heda a : , Menasce : duša ākīh 'mauvai e fréquen a ion' 3 ǝž ku : ka mā 4 . spargar : sparagara. Syr. ܓܒܪܐܝܠ. 278 (12) agar g bend kū « azd hān zan dīdār kird, arzānīgīh ī hān zan rā , (13) u-š anī ka arzānīg n kird », (14) <ā> n kū hān zan rā guf dāgīh kū ? (15) a āb ka-š < > hān zan ed rā īh dāg būd, ā-š anī ka nimūdan-z azed, kū-šān hān gugā īh rā ab rdar ed rā ar dāš h ? (16) u-š nūn vāz hān zan nimūdan, ka ed rā n dāš (17) nūn nigered bun īšān d n hamāg az n gugā īh ī zanb āmad ī-š abar x v š dād (18) did kū : agar mašīhā 5 az vād ī āk ī azd būd, g bend, ā agar vāz vād ī āk ī az azd hān k a , hān ī abārīg vād ī jud az hān, n az azd ud n āk ; (19) anī āfrīdār dāgīhed a ārīg (20) agar vād hamāg az azd, ud azdīg a , hamāg āk azed būdan (21) agar vāz hān k vād āk, abārīg vād rīman, n azdīg (22) n b azd āfrīdār n , hān rīmanīh ud n ākīh ī abārīg vād ham az azd (23) ud agar abārīg vād hān ī azd, ud azdīg a , hamāg āk azed būdan (24) nūn hān k ed ākīh dāš , abārīg rīman būd, im ? (25) did n kū : agar mašīhā u ī azd būd, ed hān im kū azd id ī vi ān, ed dādārīh ud āfrīdārīh ud arvardārīh, (26) ā mašīhā ed u arīh ī azd n ju ar kū x v ār an 6 dām ī azd dād ud āfrīd (27) agar az abzārīh ī narīh mā agīh zād, (28) ā agar azd zā išn az narīh ud mā agīh azed, ā-z abar amehr endān m n gān hamg nag, zā išn būdan rā , margīh-iz būdan azed (29) d n abar ham azd <margīh> būdan n gumānīg (30) ān h kū zā išn ī ed hān v nag, x v arišn ud x v ārišn ud margīh-iz var 5 maš āe : maśiāka S r. ܡܫܝܚܐ. 6 . xvār an : aghu arā āḥ Jama -Asana & West correct it to xvār ar Cf 12.38 xvār andum 279 (31) ud a k -z g bed kū: « mašīhā x v ad yazd ast. » (32) nūn n škef ar ka azd ī vazurg, ī do oxān dāš ār ud arvardār, ed ihr ī mard mīh būd, eškamb ī zanjehūd šud (33) x v adā īh gāh, a mān, zamīg, ihr, ud abārīg, ham az rā nīdārīh ud ānāgīh hiš ud ed nihuf agīh rīman ud ang 7 g āg ba , (34) ud abdum x v š an zanišn ud dārgirdīh ud da ī dušmenān abe ārd, (35) dā-šān jud az marg va z š īh ud an v nīh abar ārā (36) agar-š andar eškamb ī zanbūd, ed hān im g bend kū azd harv g āg a , (37) ā ed harv-g āg-a īh andar eškamb ī hān zan n ju ar kū rīmandar ud gennagdar g āg, (38) abāg hān kū hamāg g āg x v adīh ī azd būd guf an, zīfānīh 8 va (39) agar hamg nag, ā i ī jud az azd a īh guf an vaxr 9 . (40) did hān ī g bend kū: « -š margīh ud dārgirdīh ri āx z mard mān nimūdan rā grīv 10 edīrif » (41) ā agar-š ri āx z mard mān nimūdan b ed hān ru vā īh 11 ud marg ud z š īh ī x v š en ā n uvān būd, ā-š vi uvānīh n e azag (42) a āb ka-š hamemā ud ed ārag n būd, ā-š mard m im n r šndānišn ud ed ri āx z v nāg ud ab gumān n kird hānd kūš ni āz n v nag z š īhā, ru vā īhā, vidangīhā, dušmenkāmagīhā nimūdan n būd hād ? (43) agar-š hān margīh n g v nagīh <rā >, ed x v š kām, grīv edīrif , (44) ā-š nūn va ud nifrīn zanāgān x v andan, av šān jehūdān ed x šmenīh dāš an ab im (45) n -z nifrīn ud 7 vadaṇg : viṣame 8 za ąnī : katsitatvaṁ. 9 . vaxr (xvahl) : anṛ aṁ. 10 a i Cf. 10.67. 11 ra ūnāī : rajjubandhena. 280 vay abar-šān kirdan, b -šān ed hān kunišn ādāšnumand azed būdan (46) did n ī g bend kū : « id ud u ud vād ī āk i nām, ī k az did n ju ar ; (47) n š k » (48) n-z kū : ka « u ī n keh az id, ed harv dānišn hāvand kū id », ā nūn ed nām ī jud x v andan cim ? (49) agar se k azed būdan, ā e būdan n h, ud n h e būdan, šā i an var (50) abārīg <va > marag ed n edi ār ab vimandīhā šā ed guftan. (51) n-z kū : agar u n keh az id, ā id-iz az u n meh (52) ā agar id az u , a āb u n az id g bīhed šā ed (53) ud n var kū harv aziš, az hān ī-š aziš 12 , ī x v ad mā ag ud hmag, keh šā ed būdan, (54) agar ed zamān, agar-z ped peyvann. (55) agar u n keh az id, ā kirdār az kirdag n š, n -z meh. (56) harv do bun š ag azed būdan (57) ud dahišn az dādār n keh, ud dādār az dahišn n meh (58) harv n g bīhed ab vimand (59) n-z kū : agar u ed harv dānišn hāvand kū id, ā pidiz n adān n u k az marg ud dārgirdīh ī x v š anāgāh būd, (60) dā-šān grif an ud ed vad marg ud z š īh ru vā kirdan zad (61) n dāni ed hān -šān aziš ur īd kū : « r z ī āx zišn kay ? » u-š ā ox nīd kū : « n n ka āgāh b id ! » (62) n ka u ed n dānišnīh āš īg, id ed d n 12 vaš 281 (63) n-z kū : -š hamāg dām ud dahišn, x v š-iz ed ārag, az n i āfrīd ud dād, ud zanāgān ī-š u vi ābān nīd hend, (64) agar azd zanāgān ī-š u , x v š-iz ed ārag, ab im ab vahān 13 x v ad dād, (65) u-šān u , ed hamdānišnīh ī , zad, (66) ā nūn ab gumān šā ed būdan kū, zadār ī-š u x v ad būd (67) agar-š dāni kū « u ka brih num giš zanend » ud abdum brih nīd ha agīhā ud adānīhā (68) agar-š n dāni , kamdānišn (69) did n kū : agar azd n dām ud dahišn az n i āfrīd, u-š ed ārag-iz az n i āfrīd ud dād, ā-šān g hr k azed būdan (70) nūn im ed ārag n n būzed n abārīg dām ? 13 . b vahąn : niṣkāraṇaṁ. 282 āzdahum darag 15 (71) anī abar hambasānīh ī-šān gōbišn az dastvar nibēgišān. (72) hān ī g bed kū: « n f ed n i az drax , ud n baved vāng ed šahr, ud n do murv āgenīn kuxšend, b < ed> framān ī id » (73) k nimūdār a n g bišn kū "bun š ag k", u-š vi ed kām (74) nūn mašīhā, ī-š u , ed kār brih nīd, u-š kadām rāh nimūdan ī n -kām, (75) ka-š vī kām, u-š n -kām n anād 1 (76) n-z az ham vizār kū jehūdān mašīhā ī-š u ed kām ī id zad (77) did : hamba ānīh abar āzādkāmīh ī īgān 2 g bed (78) kū: « -š mard m āzādkām dād hend » (79) d n, āh g ī vināh ī mard m kunend āzādkāmīh ast. (80) u-š āzādkāmīh x v ad mard m dād, (81) ā ham < ed> vināhgār azed dāš an k bun vahān ī vināh (82) agar mard m vināh ud bazag ed āzādkāmīh ī x v š kunend, n ed kām ī azd, (83) ā šagr, mār, gurg, gazdum, xraf ar ī gazāg ud zanāg, ī ihrīkkunišn, vināh ud bazag ī-šān aziš ham raved, ed kadām āzādkāmīh ud k vināh? (84) d n-z zahr ī zanāg ī andar bīš ud abārīg urvar ardagān, ī-šān n az āzādkāmīh vahān, k bun š 3 ? 1 . oxt : avocat. 2 ą : ravīṇa araṁ. /stīan?/ 3 bun dāš : mūle dadhau. 283 (85) agar g bend kū « hān zahrīhā ed va ān dārūg, ī v mārān v mārīh ux ār, ūdumand abā išnīg », (86) ā ur ed kū: x v ad v mārīh ud z ān ī aziš 4 k dād, u-š abā išnīgīh (87) k -š a ed dārūg ud zahr ī zanāg āfrīd ud abā i ? (88) a āb hān v mārīh ka-š b burden an šdārūg dād h azāgdar <būd> h kū zahr dārūg ? (89) n-z kū: x v ad nām "z āngārīh" az kadām bun k -š " ūdumandgārīh" edīrag abā išnīg? (90) abar n dar va īhā šā ed guf an hangirdīg handāx 4 vaš 284 dvāzdahum darag 15 (91-92) anī az gōbišn ī pāulus 1 ī-šān dastvar, hān ī-šān ō x v ēšīg bun hambasān. n-z g bend (93) kū: « n kirbag ī kāmum, b bazag (94) ī n kāmum, kunum ud n an kunum, b hān kuned ī andar man āvurd ed (96) ham v num kū-m r z ud šab abāg kuxšišnīg » (97) did az g bišn ī mašīhā g bend kū: « azd bun š ag r šnīh ud vehīh, (98) va arīh ud ārīkīh aziš jud » (99) n-z kū: « n šubān k -š g end ad andar ānāgīh gīred 2 , (100) k aziš gurgān barend, (101) az a ī hān k šaved ī gurgān burd kū 3 dā-š abāz ram na ed (102) u-š hān navad-un h ed daš hi ed (103) n-z an hāx an 4 ī vīf agān āmad hum, n rā ān (104) ī rā rāh āvurdan ab ni āz » (105) ā agar bun š ag k, u-š vi ān kām, ā ka -iz n ab rāh ud vīf ag (106) gurg-iz g end kuš an ham kām (107) u-š gurg-iz x v ad āfrīd 1 āvar š S r ܦܐܘܠܘܣ. 2 kunǝ . 3 burī kuš 4 āhix an : anugrah. 285 (108) g bišn ī mašīhā frā i hamba ānīhā abar do bun š nimūdār (109) n g bend az ham g bišn ī mašīhā n k kū: «a anī bun š ag, dušmen ī-m id an, azd kirbakkar hum » (110) az n g bišn dāg kū x v š id az ī dušmen vizāred ud jud kuned. (111) n-z kū: « azd rā īh, ud ed rā īh brih nīd hum (112) u-m ahrmen bazakkar vidurdan 5 āmad (113) u-š ed va v nag fr f an kāmi hum » (114) nūn agar bun š ag k, u-š hambidīg n , ahrmen im d n uvānīg kū-š u ī azd kāmi vi ābān nīdan? (115) agar x v ad azd dād hān bazakkar, giš hān vi ābānīg kirdan ed dānišn ud kām ī x v ad (116) vi ābāngar-z ī u ham x v ad. (117) n-z g bed kū: « ka jehūdān edīrag ehikār ād hend, ā-š jehūdān guf kū: ašmā az ī rdar; ud an az abardar hum (118) ašmā az n šahr hed; an n aziš hum » (119) u-š n-z guf kū: « dānum kū ašmā az m ī abrāhām hed, hān ī az š mard m zad būd; (120) man-z kāmi zadan (121) an hān kunum ī-m < ed> idar dīd ašmā hān kuned īān ped x v š idar dīd » (122) n-z kū: « agar azd a hān id ī ašmā, āān man d hād (123) rā , an az azd uzīd hum, n az x v š kāmišn āmad hum (124) azd kirbakkar brih nīd hum, ā ašmā rā oxan ī man n ni ūšed? (125) b rā az bazakkar hed, āān n uvān ni ūšīdan, (126) ud kāmag ī x v š idar kāmed 5 . vadardan. : vyatyaya. 286 kirdan (127) ed rā īh n anād 6 , harv g bed hān dr v g bed rā dr zan hed, x v ad abāg idarān (128) an k rā īh g bum, ā-m vābar n kuned (129) ud hān ī k az azd, oxan ī azd ni ūšed b ašmā, rā n az azd hed, oxan ī man n ni ūšed » (130) u-š ed n g bišn hamāg hān nimūd kū: a do bun š ag, « k k -š an brih nīd; k k -š jehūdān » (131) u-š hān n kirbakkar, b -š bazakkar x v and 7 . (132) u-š n-z guf kū: « n ād g drax ī kirbag bar ī bazag, n hān-z ī bazag bar ī kirbag dādan » (133) n-z kū: a āb hamāg drax abāg bar ī kirbag kuned, a āb hamāg drax abāg bar ī bazag kuned (134) harv drax az bar dāg baved, agar kirbag ud agar bazag (135) u-š hamāg drax guf , n n m drax (136) nūn n azed n m drax r šn, ud n m ār; (137) n m kirbag ud n m bazag; (138) n m rā īh ud n m dr zanīh? (139) ka n harv do āgenīn hambidīg end, (140) k drax būdan n šā end (141) u-š did jehūdān mār ī k fīg jehūdak x v and. (142) u-š guf kū: « nān kirbag uvān kirdan ka bazakkar jehūdag hed? » (143) u-š n x v š id bazakkar x v and. (144) n-z g bed kū: « harv drax ī idar n kiš , kanīhād ud ādur abganīhād! » (145) k rā az n oxan šā ed dāni an kū a drax ī idar n kiš , kandan 8 ud abgandan abā ed 6 . oxt : ukta. 7 . xvānī : ākāra a 8 . xadan : khan. 287 (146) did n kū: « x v šān āmad hum, ud x v šān n edīrif hum » (147) k rā šā ed dāni an kū x v šīh ud ax v šīh a (148) n-z g bed kū: « idar-mān ī ed a mān, abād šahri ārīh, u- bād kām ed zamīg n ed a mān (149) umān dah nān ī r zgārīg, u-mān mā bar gumāngarīh » (150) az n g bišn dāg kū-š kām ed zamīg n n ab zag n ed a mān (151) n-z kū: « gumāngarīh ī mard m n az azd » (152) u-š n-z guft ped nax v i kū: « n ed hān āmad hum kū v n ī mūše 9 viš bum, (153) b ed hān āmad hum kū bavandagdar b kunum » (154) u-š hamāg g bišn ud framān hān k v n ud dād ī mūše višuf ār ud hamba ān būd (155) abar-z n dar dā dar bavandag 9 mūšāe : mūśāka S r ܡܘܫܐ. 288 sizdahum darag 16 (1) did nibēsīhed abar ērang ī mānī1 az hazārān bēvarān ēk. (2) cē ērang ud drāyišn ud frēb ī mānī ud mānīīgān 2 ped-bavandagdar nibištan anādōg ham. (3) u-m ranz ī vas ud rōzgār ī dagrand andar abāyed. (4) nūn dāned, mazde n 3 ī zarduš , kū : bun g bišn ī mānī abar akanāragīh ī bun š agān ; (5) ud me ān abar gum zišn ; (6) ud frazām abar vizārišn ī r šn az ār, (7) hān ī avizārdārīh va mānāgdar (8) did n kū : g īg an girdīg ī ahrmen ; hāmi (9) ten girdīg, dahišn ī ahrmen (10) u-š gugān n kū : a mān az , (11) ud zamīg az g š , (12) ud k f az a , (13) ud urvar az var ī kandag d v 4 . (14) vārān šuhr ī māzandarān ī ed ihr ba end . (15) ud mard m d v ī dobā ud g end <hān> ī ahārbā (16) ud kandag <d v> āh ā ār ī ahrmen (17) k -š ed nox 5 fradum ardīg r šnīh az ohrmazd-ba rubūd ud 6 bārd (18) u-šān ed didum ardīg kandag d v abāg va ān d vān grif (19) ud a ī ed 1 mānāe : māne a 2 mānāeigān : māne ī a 3 . mah st : mājdaia na Menasce : mahe ' e mei eur' 4 kunī d β : kūnīdeva 5 nāxun : nakhaiḥ We : 'nai ' ; Menasce : naxun 'origine' 6 . r βudan : avā ikh a. Salemann : tar , Menasce : r 'émané' 289 spihr bast 7 ; ud kandag d v zad, (20) n dām ī vazurg aziš dāš ud kird. (21) ud x v arš d, māh, b r n a mān ed bā i vinārd ; (22) kū dā hān r šnīh ī d vān bārd, andak andak, ed ahrāmišn ud ā ā išn ī x v arš d ud māh ā ā end ud ahrām nend (23) a ahrmen šv nāgīhā dāni kū n r šnīh, ed x v arš d ud māh ahrāmišn, zūd ā end ud vizārend (24) zūd n vizārišn ī r šn az ār rā , n g hān ī k dak –ī n mard m ud g end ud abārīg g ānvar – hampe n ud hang šīdag ī g hān ī vazurg, abāg abārīg en girdīg dahišn, vīrā (25) g ān ud r šnīh andar an ba ud z ndānīg kird, (26) kū dā hān r šnīh ī ed x v arš d ud māh ahrāmed, did ed marzišn ud zā išn ī g ānvarān ādīrānīhād, (27) <ud> vizārišn dagran ar bād (28) ud vārān šuhr ī māzandarān būd (29) ed hān im ka māzandarān ī ed ihr ba end, (30) k -šān r šnīh bārd, (31) ud ed n g v n ud nizūmānīh 8 ud kirr gīh ī zurvānīg r šnīh azišān vizārdan rā , dvāzdahān nax v r g 9 dux arān ī zurvān, hand mān māzandarān ī nar v n nend, (32) kū dā hān māzandarān az dīdan ī av šān varan-šān hang zīhād 10 , (33) ud šuhr azišān vizārihād (34) hān r šnīh ī andar šuhr zamīg r zīhed 11 ; (35) urvarān ud drax ān ud j rdā ān azišān r īhend 12 (36) ud r šnīh ī andar māzandarān ed šuhr 7 . bastan. 8 viąmānī : viveka ā Ja k on : vāhmānīh ? Menasce : nihānmąnī /nihānmānīh/ 'dégui emen ' 9 . xvarīg Mena e : xvarīk 'g orieux' 10 ku aṇdā ą māzaṇdarą ǝž dīdan i šą varun ašą hū ažihǝ : yat āva eṣāṃ Mājandaradevānāṃ darśanā ā āṃ kāmaḥ amude i 11 . r vihǝ : avakīr a e 12 r vihǝ : samudhavaṁti. 290 vizārīhed (37) hān ī ed zamīg ed vahān ī urvarān az zamīg vizārīhed (38) did abar judg hrīh ī g ān ud an, n kū: g ān andar an ba ud z ndānīg <kird> (39) n dādār ud dāš ār ī vī a umandān an girdān ahrmen a (40) im im rā n azed zā išn kirdan ud e vann rā nidan (41) hama ār abāg ahrmen a ed dāš ārīh ī mard m ud g end, ud ādīrānkirdārīh ī g ān ud r šnīh andar anān, n -z kiš an ī urvarān ud j rdā ān (42) did, hamba ānīhā, n-z g bend (43) kū: marnz nīdār ī dām im ahrmen a (44) im im rā , n azed dām zadan; (45) ahrmen-kunišnīh a (45) did n kū: n g hān ahrmen dāš , frazām r z azd a , (47) ed vizārdārīh ī g ānān az anān; (48) n g īg ed abdum viš bīhed, (49) n g n ārā īhed; (50) ud n baved ri virā ārīh ud an ī a n (51) did n kū: hān do bun š ag ham vīgīhā- išn 13 hamvimandīhā n būd n abdāb ud ā ag; (52) u-šān n būd v hmīh 14 ud višādagīh me ān (53) nūn g bem nax v i abar būdan-n -šā i an ī a ag i ī akanārag, (54) b vāz hān ī akanārag x v ānam uhīgīh 15 ud zamān (55) hān-z ī a andar n ed g āgumandīh ud zamānīgīh a ān i ān kanāragumand v nīhed 13 hamāihā ǝ ǝšni : amagra a ā aṃ hi iḥ 14 nišāmī : ā ana vā Jama ana : erha nišīmī , West : nišānīh 'demar a ion' , Menasce : nišāmīh 'in erva e ; ré u u e' , Taillieu : išāmīh 'o en a e ; va uum' 15 . θihī : riktatva. Salemann : jāk , Menasce : jā 291 (56) n-z kū: agar-šān kīh ud doīh abar g bīhed, az hān n kīh b ed hamāgīhāarva agīh ī i en ā n baved; (57) k n kū: n do (58) do n kū: bun k, ud 16 judāgīh ī k az did, (59) ī n do x v ānīhed (60) ka k b ed hamāgarva agīh ī kīh <en ā> n šnā īhed, (61) ud doīh b ed judāgīh ī k k <en ā> n šā ed būdan (62) k hān ī ed kīh k, ud īgān ed kīh (63) k ud do andar hmag ī andīh ud marumandīh (64) ud andīh ud marumandīh ud hamāgīh ud judāgīh, ī n man guf , b kanāragumandīh <en ā> būdan n šā ed (65) -z me ānagdānišnān r šn (66) did n kū: akanārag hān baved ī ed dānišn n arvannīhed (67) ka ed dānišn arva an n šā ed, andar dānišn ī azd arva an n šā ed, a ār (68) ā azd x v adīh <ī> x v š, hān-z ī ār bun š ag, hamāgīhā andar dānišn n arvannīhed (69) ka-š x v š x v adīh andar x v š dānišn n arvannīhed hān visp-veh ud visp-v n guf an vaxr (70) vi "hamāgīh" vizāred (71) ud hamāgīh, hamāk-kustagarva agīh rā , "hamāg" x v ānīhed (72) hamāk-kustag-parvastag kanāragumandīh a ār (73) hān azd ka az hamāgarva agīh <ī> x v š āgāh, kanāragumand azed hangārdan (74) agar akanārag, anāgāh (75) fradum dānišn ī dānāg aziš 17 avizīrišnīg 18 dāni an ī x v š x v adīh ud nīh ud andīh (76) k hān ī x v š hamāg x v adīh ud nīh ud andīh anāgāh, abar-z abārīg nīh ud andīh dānāg būd guf an vaxr (77) n-z kū: n akanārag, aparva agīh rā , ed dānišn n arvannīhed, (78) ā n kū-š hamāg x v adīh dānāg a āb a ī adān, 16 . i. 17 vaš 18 . xvazīrašnī : ūkṣma ara Sa emann : huvižīrišnīk , Menasce : huvizīrišnī 'di rimina ri e' 292 hamāg r šn a āb a ī ārīg, hamāg zīndag a āb a ī murdag, aziš 19 anāgāh (79) did n kū: r šnīh ud g ān ī dar a ābum bahr ī az ham zurvānīg a a āb n ? (80) ka bahr ī az x v adīh ī zurvān a hān uzvārānd kū i k -š bahr aziš bax an šā ed bahrumand šā ed būdan (81) bahrumand b ka ham nīdag en ā n šā ed (82) ud ham nīdag b az ham nīdār k -š ham nīdag ham nīd en ā n vizīred (83) ud ka bahr kirdag 20 kanāragumand, v nīhed, bun k -š bahr aziš ham v nag kirdag, kanāragumand būdan agumān (84) ed hān 21 g bend kū vi bar, bahr, bun gugā īh-dādār (85) hān ka bahr kirdag kanāragumand, a ābum, hān-z bun b ka kirdag ud az bahrān ham nīdag kanāragumand en ā būdan n šā ed (86) n-z kū: akanārag n baxšīhed (87) bahr az hamāgīh baxšīhed; (88) ud hamāgīh abar kanāragumandīh gugā īh (89) n man azabar nimūd (90) kū a īh nīh ī bun b az humānāgīh ud hang šīdag ī bar en ā n a ābum (91) harv ped bar ayābīhed, (92) ed bun ham v nag būdan var (93) hān ka kirdagīh ud kanāragumandīh ed bar a ābišnīg, ham az vizār, bun-z –k -š bar aziš – ed kanāragumandīh agumān (94) did n kū: akanārag hān baved ī a ardax 22 -g āg, ud avimand 23 -x v adīh (95) u-š anī g āg ud v hmīh aziš ardax n st. (96) hān ka do bun š ag akanārag ud a āmān-x v adīh g bīhed, 19 vaš 20 . kardaa : khaṇda Mena e : kar ak ' ho e fai e' 21 . ci. Salemann : cim. 22 . apar xt : a arireṣi a Mena e : a arr x 'en ur u ', Zaehner : 'un ir um ribed' 23 avamąn : amar āda We : a āmān 293 a mānān, zamīgān, hāmi an girdān, vaxšān 24 , g ānān, r šnān, ba ān, amehr endān, va ān āvarišnān 25 k -šān judnāmīh az judāgīh ī k k az ī did, n āmānumand šā ed būdan (97) g hamāg andar , ud kū, dād? (98) ka do bun š ān ham šagīhā apardaxt-g āg būd hend, (99) b agar-šān x v adīh ī akanārag kanāragumand kird, g āg ī n hamāg a ān, būdān ud bavedān kird būdan n šā ed? (100) agar g hr ī ham -akanārag kanāragumand būdan šā ed, hān ī n st-iz būdan šā i an var (101) hān ī abar avardišnīh ī g hr g bend vaxr (102) n-z dāned kū: akanārag hān baved k -š ardax 26 ī aziš fradum n vax 27 (103) i jud az , judāg aziš būdan n šā ed, (104) b az vimand [ī] akanāragīh n šnā īhed (105) a āb, urdagīhā, hān i ī n dāned kū , ham g bed ud zed ud soxan abar rā ned, k dakān ud k dakdānišnān ediš vi ābān ned, dā rāh āh? (106) agar-š axradīhā 28 n-z g bed kū-š x v adīh akanārag, u-š dnišn-z akanārag, ed akanāragdānišnīh dāned kū akanārag a (107) hān vaxr ud do-bār vaxr (108) k n kū dānišn abar i hān ī ed dānišn a āf ag, ud andar dānišn arva ag (109) i -iz b hān ī andar dānišn hamāgīhā arva ag, ud a āf ag, en ā bavandag n šnā īhed (110) ud i dānišn, ed hamāg šnāx an ī i baved (111) hamāg šnāx an ī i , ed hamāg arva ag<īh> ī i andar dānišn baved < > 24 vaxšašnąn Menasce : ' an e ' , Zaehner : 'gro ing hing ' 25 . hambarišni : sahasaṃ āra Mena e : bārišn ' on enan ; demeure', Zaehner : ' om ex en i ' 26 . par xt. Salemann : ahr x 27 . See 6.3, 10.66. Salemann (& Menasce) : baxt, Zaehner : bā . 28 . axvaraidihā : jaḍa a ā We : 'un ri i a ' 294 Abbreviations Af Āfrīn AfM Āfrīn ī m azd AfZ Āfrīn ī zarduš Akkad. Akkadian Aog. ogǝmada ā Arab. Arabic Aram. Aramaic Armen. Armenian Av. Avesta(n) AV Ā ādgār ī vazurgmihr AVN rdā-virāz-nāmag Bact. Bactrian Bal. Baluchi Bd Bundahišn CHP Cīdag handarz ī r dk šān Chin. Chinese Copt. Coptic Dan. The Book of Daniel DD āde ān ī d nīg Deut. The Book of Deuteronomy DGO ar and az g bišn ī šnar urxrad Dk nkird Dk, M nkird (Madan) Elam. Elamite Ex. The Book of Exodus Ez. The Book of Ezekiel F Frahang ī īm FP Frahang ī ah avīg GAM G bišn ī ādurbād ī mahr endān Gen. The Book of Genesis Gr. Greek Guj. Gujarati HAM Handarz ī Ādurbād ī mahr endān Heb. Hebrew 295 HKR Hu rav ī kavādān ud r dak- Hn Hāδ x Na k HOD Handarz ī šnar ī dānāg Is. The Book of Isaiah J Jāmā īg KAP Kārnāmag ī ardaš r ī ābagān Khot. Khotanese KKZ Kird r on he Kaba of Zarduš Kurd. Kurdish Lat. Latin Man. Manichaean Mand. Mandaic Mhb. Mahābhāra a MX M n g xrad N Nīrange ān NM Nāmagīhā ī Manuš ihr NS Nam-S ā išn Num. The Book of Numbers OPers. Old Persian Osset. Ossetic Parth. ar hian ( ah avānīg) Paz. āzand PDK u ī dānišnkāmag Pers. er ian ( ār īg), Fār ī Ps. The Book of Psalms Purs. ur išnīhā Q Qurān RP the soa ed " ivā a ī ah avi" RV/ RS Ṛgveda Sam. The Books of Samuel Skt. Sanskrit Sogd. Sogdian Sr Sīh-r zag SS Sūr oxan (= Sūr āfrīn) Syr. Syriac ŠGV Šak-ud-gumānīh-vizār ŠnŠ Šā i n -šā i 296 T Turfan Tim. The Epistle(s) of Paul to Timothy Turk. Turkish VAM Vāzag and ādurbād ī mahr endān Vd Vid vdād Ved. Vedic Vr Visprad VZ Vizīdagīhā ī zād rahm XvR Xv škārīh ī r dakān Y Yasna Yt Yaš Z Zand (commentary) ZVY Zand ī Vahman a n 297 Index Abraham 161-62, 178 Adam 148-150, 154-157 Ādarbād ī em dān 7 Ādarbād ī mahr endān 12, 111 Ādar ād āvandān 6, 12, 39, 67, 101 110 Ādarfarr ba ī farroxzādān 6, 12, 67, 80, 101, 110 nāhīd (Venu ) 57-9, 61 Ananaia Shirakatzi 57 š ( aoša) 61 Augustine 184, 188 Aurolius Cotta 9 Babai 170 Bagdād 7 Buddha 5 Byzantium 111 Cicero 9-10 Ephraim 19, 20, 174, 184, 188 Ērānšahr 12, 112 Eve 148-150, 154 Gabriel 17, 166, 167 Greece 111 Haf ring (Ha iriṇga) 8, 56-58 Hanina 163 Hegemonius 184 Hypatius 174 India 3, 24, 42, 109, 111 Isaac 161, 162 298 Jerusalem 17, 166 Jesus 17, 168 Jina 5 Job of Edessa 45 Jupiter (Ohrmazd) 8 K vān (Sa urn) 5759 Kuṇda/ Kuṇdi 19 Lucillius Balbus 9 Mani 3, 18, 19, 21, 23, 24, 110, 183, 184 Mardānfarrox 3-18, 24, 38 Mary 169 Messiah 17, 167, 168, 173, 176, 177 M x ī bā i īg (Peg-on-High) 8, 55-56, 58 Mihra ār 3, 4, 7, 8, 43, 67 Moses 17, 147, 182 Muḥammad 12 Mūšerīg 60 Ner ang 3, 4, 18-24, 27 Ohrmazd (Jupiter) 8, 57, 58, 59 Paul 17, 176 Persia 12, 112 Persis 71 Rab Judah 164 Rayḥānī 6 Rome 111 šn 6, 12, 110, 130 Sadv 9, 56-58 S āhān 3, 7, 43 S end ād (S ǝṇ δā a) 12, 111 S enzagr (S ǝṇjaγri) 61 299 Šābuhr ī Ohrmazdān 111 heodoru bar K nai 19, 21, 184, 188 īr (Mer ur ) 58, 59 iš ar ( iš r a) 9, 56-58, 61 Turfan 23 Vahrām (Mar ) 58 Vanand (Vanaṇt) 9, 56-58 Vāziš (Vāziš a) 61 Velleius 9 Viš ā (Vīš ā a) 12, 111 Xvārazmī 56 Zarduš (Zaraθuš ra) 111, 183 Zarduš ī Ādarfarr ba ān 6, 7 Zerīr (Zairi vari) 12, 111 Zurvān 57 300 Contents Preface (3-26) Translation (27-192) Text (193-293)