Masonic, Occult and Esoteric Online Library
The Book of the Giants
By W. B. HENNING
FRAGMENTS OF THE KAWAN
A. Middle-Persian
M 101, a to n, and M 911, fifteen fragments of a book, throughout small pieces from the centre of the pages. It has proved impossible, so far, to re-establish the original order of the pages. On purely technical grounds (size of the fragments, appearance of the margins, relative position of tears, stains, etc.), I at first assumed the following sequence: l-j-k-g-i-c-e-b-h-f-a-d-m-M 911-n. Being unable to estimate the cogency of these technical reasons now, because of the absence of any photographic material, I have decided to change the order of the first six fragments in the following way: c-j-l-k-g-i, in view of their contents.2 Unfortunately we do not know in what order Mani had told the story of the giants. The task of finding the original order is made still more difficult by the fact that besides the Kawan the book contained one or two more treatises, namely: (1) Parables referring to the Hearers, and possibly (2) a discourse on the Five Elements (here (1) = lines 160 to the end, and (2) = lines 112-159). The only fragments that undoubtedly belonged to the Kawan are c-j-l-k-g-i, while the position of the fragments e-b-h is particularly doubtful. It must be borne in mind that whole folios may be missing between apparently successive pages. In order to enable the reader to judge for himself, all the fragments (including the parables) are published here. The text is based on a copy I made nearly ten years ago (referred to in the notes as: Copy); a revision is not possible under the present circumstances.
Translation
(Frg. c) . . . hard . . . arrow . . . bow, he that . . . Sam said: "Blessed be . . . had [he ?] seen this, he would not have died." Then Shahmizad said to Sam, his [son]: "All that Mahawai . . ., is spoilt (?)." Thereupon he said to . . . "We are . . . until (10) . . . and . . . (13) . . . that are in (?) the fiery hell (?) . . . As my father, Virogdad, was . . ." Shahmizad said: "It is true what he says. He says one of thousands.1 For one of thousands . . . .". Sam thereupon began . . . Mahawai, too, in many places . . . (20) until to that place he might escape (1) and . . .2
(Frg. j) . . . Virogdad . . . Hobabiš 3 robbed Ahr . . . 4 of -naxtag,5 his wife. Thereupon the giants began to kill each other and [to abduct their wives]. The creatures, too, began to kill each other.6 Sam . . . before the sun, one hand in the air, the other (30) . . . whatever he obtained, to his brother . . . . imprisoned . . . (34) . . . over Taxtag.7 To the angels . . . from heaven. Taxtag to . . . Taxtag threw (or: was thrown) into the water. Finally (?) . . . in his sleep Taxtag saw three signs, [one portending . . .], one woe and flight, and one . . . annihilation. Nariman saw a gar[den full of] (40) trees in rows. Two hundred . . . came out, the trees. . . .8
(Frg. l) . . . Enoch,1 the apostle, . . . [gave] a message to [the demons and their] children: To you . . . not peace.2 [The judgment on you is] that you shall be bound for the sins you have committed.3 You shall see the destruction of your children.4 ruling for a hundred and twenty5 [years] . . . . (50) . . . wild ass, ibex . . . ram, goat (?),6 gazelle, . . . oryx, of each two hundred, a pair7 . . . the other wild beasts, birds, and animals and their wine [shall be] six thousand jugs . . . irritation(?)8 of water (?) . . . and their oil shall be 9 . . .
(Frg. k) . . . father . . . nuptials (?) . . . until the completion of his . . . in fighting . . . (60) . . . and in the nest(?) Ohya and Ahya . . . he said to his brother: "get up and . . . we will take what our father has ordered us to. The pledge we have given . . . battle." And the giants . . . together . . . (67) "[Not the] . . . of the lion, but the . . . on his . . . [Not the] . . . of the rainbow, but the bow . . . firm. Not the sharpness of the blade, [but] (70) the strength of the ox (?).10 Not the . . . eagle, but his wings.11 Not the . . . gold, but the brass that hammers12 it. Not the proud [ruler], but the diadem on his [head. Not] the splendid cypress, but the . . . of the mountain . . .
(Frg. g) . . . Not he that engages in quarrels, but he that is true in his speech. Not the evil fruit(?), but the poison in it. (80) [Not they that] are placed (?) 13 in the skies but the God [of all] worlds. Not the servant is proud, p. 62 but [the lord] that is above him. Not one that is sent . . ., but the man that sent him".1 Thereupon Nariman . . . said . . . (86) . . . And (in) another place I saw those that were weeping for the ruin that had befallen them, and whose cries and laments rose up to heaven. (90) And also I saw another place [where there were] tyrants and rulers . . . in great number, who had lived 2 in sin and evil deeds, when 3 . . .
(Frg. i) 4 . . . many . . . were killed, four hundred thousand Righteous 5 . . . with fire, naphtha, and brimstone 6 . . . And the angels veiled 7 (or: covered, or: protected, or: moved out of sight) Enoch. Electae et auditrices (100) . . . and ravished them. They chose beautiful [women], and demanded . . . them in marriage.8 Sordid . . . (103) . . . all . . . carried off . . . severally they were subjected to tasks and services. And they . . . from each city . . . and were, ordered to serve the . . . The Mesenians [were directed] to prepare, the Khuzians 9 to sweep [and] (110) water, the Persians to . . .
[On the Five Elements]
(Frg. e) (112) . . . slaying . . . righteous . . . good deeds . . . . elements. The crown, the diadem, [the garland, and] the garment (of Light). The seven demons. Like a blacksmith [who] binds (or: shuts, fastens) and looses (or: opens, detaches) . . . . who from the seeds of . . . . and serves the king . . . . (120) . . . offends . . . when weeping . . . with mercy . . . hand . . . (125) p. 63 . . . the Pious gave . . . ? . . . presents. Some buried the idols. The Jews did good and evil. Some make their god half demon, half god . . . (130) killing . . . the seven demons . . . eye . . .
(Frg. b) . . . various colours that by . . . and bile. If. . . . from the five elements. As if (it were) a means not to die, they fill themselves with food and drink. Their (140) garment is . . . this corpse . . . and not firm . . . Its ground is not firm . . . Like . . . (146) . . . imprisoned [in this corpse], in bones, nerves,1 [flesh], veins, and skin, and entered herself [ = Az] into it. Then he ( = Man) cries out, over 2 (?) sun and moon, the Just God's (150) two flames 3 . . . ? . . .,4 over the elements, the trees and the animals. But God [Zrwan ?], in each epoch,5 sends apostles: Šit[il, Zarathushtra,] Buddha, Christ, . . .
(Frg. h) . . . evil-intentioned . . . from where . . . he came. The Misguided recognize the five elements, [the five kinds of] trees, the five (kinds of) animals.
(160) . . . On the Hearers
. . . we receive . . . from Mani, the Lord, . . . the Five Commandments to . . . the Three Seals . . . (164) . . . living . . . profession . . . and wisdom . . . moon. Rest from the power (or: deceit) . . . own. And keep measured the mixture (?) . . . trees and wells, in two . . . (170) water, and fruit, milk, . . . he should not offend his brother. The wise [Hearer] who like unto juniper [leaves 6 . . .
(Frg. f) . . . much profit. Like a farmer . . . who sows seed . . in many 7 . . . The Hearer who . . . knowledge, is like unto a man that threw (the dish called) 8 frošag (180) [into] milk(?). It became hard, not . . . The part that ruin . . . at first heavy. Like . . . first . . . is honoured . . . might shine . . . (188) six days. The Hearer who gives alms (to the Elect), is like unto a poor (190) man that presents his daughter to the king; he reaches (a position of) great p. 64 honour.1 In the body of the Elect the (food given to to him as) alms is purified in the same manner as a . . . that by fire and wind . . . beautiful clothes on a clean body . . . turn . . .
(Frg. a) . . . witness . . . fruit . . . (200) . . . tree . . . like firewood . . . like a grain (?) . . . radiance. The Hearer in [the world ?], (and) the alms within the Church, are like unto a ship [on the sea] 2: the towing-line 3 (is) in the hand of [the tower] on shore, the sailor (210) is [on board the ship]. The sea is the world, the ship is [the . . ., the . . . is the ?al]ms, the tower is [the . . . ?], the towing-line (?) is the Wisdom. . . . . . . (214) . . . The Hearer . . . is like unto the branch (?) of a fruitless [tree] . . . fruitless . . . and the Hearers . . . fruit that . . . (220) pious deeds. [The Elect,] the Hearer, and Vahman, are like unto three brothers to whom some [possessions] were left by their father: a piece of land, . . ., seed. They became partners . . . they reap and . . . The Hearer . . . like . . .
(Frg. d) . . . an image (?) of the king, cast of gold . . . (230) . . . the king gave presents. The Hearer that copies a book, is like unto a sick man that gave his . . . 4 to a . . . man. The Hearer that gives [his] daughter to the church,5 is like . . . pledge, who ( = father ?) gave his son to . . . learn . . . to . . . father, pledge . . . (240) . . . Hearer. Again, the Hearer . . . is like . . . . stumble . . . is purified. To . . . the soul from the Church, is like unto the wife of the soldier (or: Roman) who . . . infantrist, one shoe . . . who, however, with a denarius . . . was. The wind tore out one . . . he was abashed 6 . . . from the ground . . . ground . . .
(Frg. m) . . . (250) . . . sent . . . The Hearer that makes one . . ., is like unto [a compassionate mother] who had seven sons . . . the enemy [killed] all . . . The Hearer that . . . piety . . . (258) . . . a well. One [on the shore of] p. 65 the sea, one in the boat. (260) [He that is on] shore, tows(?) him that is [in the boat].1 He that is in the boat. . . . sea. Upwards to . . . like . . ? . . like a pearl . . . diadem . . .
(Frg. M 911) . . . Church. Like unto a man that . . . fruit and flowers . . . then they praise . . . fruitful tree . . . (270) . . . [Like unto a man] that bought a piece of land. [On that] piece of land [there was] a well, [and in that well a bag] full of drachmas . . . the king was filled with wonder . . . share . . . pledge . . .
(Frg. n) . . . numerous . . . Hearer. At . . . like unto a garment . . . (280) like . . . to the master . . . like . . . and a blacksmith. The goldsmith . . . to honour, the blacksmith to . . . one to . . .
B. Uygur
LeCoq, Türk. Man., iii, 23. Bang, Muséon, xliv, 13-17. Order of pages according to LeCoq (the phot. publ. by Bang seems to support LeCoq's opinion).
(First page) . . . fire was going to come out. And [I saw] that the sun was at the point of rising, and that [his ?] centre (or?u) without increasing (? ašïlmatïn ?) above was going to start rolling. Then came a voice from the air above. Calling me, it spoke thus: "Oh son of Virogdad, your affairs are lamentable (?). More than this you shall [not] see. Do not die now prematurely, but turn quickly back from here." And again, besides this (voice), I heard the voice of Enoch, the apostle, from the south, without, however, seeing him at all. Speaking my name very lovingly, he called. And downwards from . . . then
(Second page) . . . " . . for the closed 2 door of the sun will open, the sun's light and heat will descend and set your wings alight. You will burn and die," said he. Having heard these words, I beat my wings and quickly flew down from the air. I looked back: Dawn had . . . ., with the light of the sun it had come to rise over the Kögmän mountains. And again a voice came from above. Bringing the command of Enoch, the apostle, it said: "I call you, Virogdad, . . . I know . . . his direction . . . you . . . you . . . Now quickly . . . people . . . also . . .
C. Sogdian
M 648. Small scrap from the centre of a page. Order of pages uncertain.
(First page) . . . I shall see. Thereupon now S[ahm, the giant] was [very] angry, and laid hands on M[ahawai, the giant], with the intention: I shall . . . and kill [you]. Then . . . the other g[iants . . .
(Second page) . . . do not be afraid, for . . . [Sa]hm, the giant, will want to [kill] you, but I shall not let him . . . I myself shall damage . . . Thereupon Mahawai, the g[iant], . . . was satisfied . . .
D. Middle-Persian
Published Sb.P.A.W., 1934, p. 29.
. . . outside . . . and . . . left . . . . read the dream we have seen. Thereupon Enoch thus . . . . and the trees that came out, those are the Egregoroi (‘yr), and the giants that came out of the women. And . . . . . over . . . pulled out . . . over . . .
E. Sogdian
T iii 282. Order of pages uncertain.
(First page) . . . [when] they saw the apostle, . . . before the apostle . . . those demons that were [timid], were very, very glad at seeing the apostle. All of them assembled before him. Also, of those that were tyrants and criminals, they were [worried] and much afraid.1 Then . . .
(Second page) . . . not to . . . Thereupon those powerful demons spoke thus to the pious apostle 2: If . . . . by us any (further) sin [will] not [be committed ?], my lord, why ? . . . . you have . . . and weighty injunction 3 . . .
F. Middle-Persian
T ii D ii 164. Six fragmentary columns, from the middle of a page. Order of columns uncertain. Instead of A///B///CDEF, it might have been: BCDEFA, or even CDEF///A///B.4
(Col. A) . . . poverty . . . [those who] harassed 1 the happiness of the Righteous, on that account they shall fall into eternal ruin and distress, into that Fire, the mother of all conflagrations and the foundation of all ruined tyrants. And when these sinful misbegotten sons 2 of ruin in those crevices and . . . .
(Col. B) . . . you have not been better. In error you thought you would this false power eternally.3 You . . . all this iniquity . . .
(Col. C) . . . you that call to us with the voice of falsehood. Neither did we reveal ourselves on your account, so that you could see us, nor thus . . . . ourselves through the praise and greatness that to us . . . -given to you . . ., but . . .
(Col. D) . . . sinners . . . . . is visible, where out of this fire your soul will be prepared (for the transfer) to eternal ruin (?). And as for you, sinful misbegotten sons of the Wrathful Self,1 confounders of the true words of that Holy One, disturbers of the actions of Good Deed, aggressors upon Piety, . . . -ers of the Living. . . ., who their . . .
(Col. E) . . . and on brilliant wings they shall fly and soar further outside and above that Fire, and shall gaze into its depth and height. And those Righteous that will stand around it, outside and above, they themselves shall have power over that Great Fire, and over everything in it. . . . . . blaze . . . . souls that . . .
(Col. F) . . . they are purer and stronger [than the] Great Fire of Ruin that sets the worlds ablaze. They shall stand around it, outside and above, and splendour shall shine over them. Further outside and above it they shall fly 2 (?) after those souls that may try to escape from the Fire. And that . . . .
G. Sogdian
T ii. Two folios (one only publ. here; the other contains a wyδβ’γ cn pš’q? δywtyy "Discourse on the Nephilim-demons"). Head-lines: R: pš’n prβ’r 3 ". . . pronouncement", V: iv fryštyt δn CC "The four angels with the two hundred [demons . . . ".
. . . they took and imprisoned all the helpers that were in the heavens. And the angels themselves descended from the heaven to the earth. And (when) the two hundred demons saw those angels, they were much afraid and worried. They assumed the shape of men 3 and hid themselves. Thereupon the angels forcibly removed the men 4 from the demons, (10) laid them aside, and put watchers over them . . . . the giants . . . . were sons . . . with each other in bodily union . . . . with each other self- . . . . and the . . . . that had been born to them, they forcibly removed them 5 from the demons. And they led one half of them (20) eastwards, and the other half westwards, on the skirts of four huge mountains, towards the foot of the Sumeru mountain, into thirty-two towns which the Living Spirit had prepared for them in the beginning.6 And one calls (that place) Aryan-waižan. And those men are (or: were) . . . . in the first arts and crafts.7 (30) . . . . they made . . . the angels . . . and to the demons . . . they went to fight. And those two hundred demons fought a hard battle with the [four angels], until [the angels used] fire, naphtha, and brimstone 8 . . . .
EXCERPTS
H. Sogdian
T ii S 20. Sogdian script.9 Two folios. Contents similar to the "Kephalaia". Only about a quarter (I R i-17) publ. here. The following chapter has as headline: ’’γšt š’nš’y cnn ’β[c’n]pδ[yh w]prs = Here begins: Šanšai's 10 question the world. Init. rty tym ZK š’nš’[y] [cnn] m’rm’ny rwγšny pr’yš[t’kw w’nkw ’]prs’ ’yn’k ’βc’npδ ZY kw ZKh mrtγmyt (’skw’nt) oo ckn’c pyδ’r ’’zy mrch ’zγyr’nt = And again Šanšai asked the Light Apostle: this world where mankind lives, why does one call it birth-death (sa?sara, Chin. shêng-szu).
. . . and what they had seen in the heavens among the gods, and also what they had seen in hell, their native land, and furthermore what they had seen on earth,—all that they began to teach (hendiadys) to the men.3 To Šahmizad two(?) sons were borne by . . . . One of them he named "Ohya"; in Sogdian he is called "Sahm, the giant". And again a second son [was born] to him. He named him "Ahya"; its Sogdian (equivalent) is "Pat-Sahm". As for the remaining giants, they were born to the other demons and Yak?as. (Colophon) Completed: (the chapter on) "The Coming of the two hundred Demons".
I. Sogdian
M 500 n. Small fragment.
. . . . manliness, in powerful tyranny, he (or: you ?) shall not die". The giant Sahm and his brother will live eternally. For in the whole world in power and strength, and in . . . . [they have no equal].
T ii D ii 164. Six fragmentary columns, from the middle of a page. Order of columns uncertain. Instead of A///B///CDEF, it might have been: BCDEFA, or even CDEF///A///B.4
(Col. A) . . . poverty . . . [those who] harassed 1 the happiness of the Righteous, on that account they shall fall into eternal ruin and distress, into that Fire, the mother of all conflagrations and the foundation of all ruined tyrants. And when these sinful misbegotten sons 2 of ruin in those crevices and . . . .
(Col. B) . . . you have not been better. In error you thought you would this false power eternally.3 You . . . all this iniquity . . .
(Col. C) . . . you that call to us with the voice of falsehood. Neither did we reveal ourselves on your account, so that you could see us, nor thus . . . . ourselves through the praise and greatness that to us . . . -given to you . . ., but . . .
(Col. D) . . . sinners . . . . . is visible, where out of this fire your soul will be prepared (for the transfer) to eternal ruin (?). And as for you, sinful misbegotten sons of the Wrathful Self,1 confounders of the true words of that Holy One, disturbers of the actions of Good Deed, aggressors upon Piety, . . . -ers of the Living. . . ., who their . . .
(Col. E) . . . and on brilliant wings they shall fly and soar further outside and above that Fire, and shall gaze into its depth and height. And those Righteous that will stand around it, outside and above, they themselves shall have power over that Great Fire, and over everything in it. . . . . . blaze . . . . souls that . . .
(Col. F) . . . they are purer and stronger [than the] Great Fire of Ruin that sets the worlds ablaze. They shall stand around it, outside and above, and splendour shall shine over them. Further outside and above it they shall fly 2 (?) after those souls that may try to escape from the Fire. And that . . . .
G. Sogdian
T ii. Two folios (one only publ. here; the other contains a wyδβ’γ cn pš’q? δywtyy "Discourse on the Nephilim-demons"). Head-lines: R: pš’n prβ’r 3 ". . . pronouncement", V: iv fryštyt δn CC "The four angels with the two hundred [demons . . . ".
. . . they took and imprisoned all the helpers that were in the heavens. And the angels themselves descended from the heaven to the earth. And (when) the two hundred demons saw those angels, they were much afraid and worried. They assumed the shape of men 3 and hid themselves. Thereupon the angels forcibly removed the men 4 from the demons, (10) laid them aside, and put watchers over them . . . . the giants . . . . were sons . . . with each other in bodily union . . . . with each other self- . . . . and the . . . . that had been born to them, they forcibly removed them 5 from the demons. And they led one half of them (20) eastwards, and the other half westwards, on the skirts of four huge mountains, towards the foot of the Sumeru mountain, into thirty-two towns which the Living Spirit had prepared for them in the beginning.6 And one calls (that place) Aryan-waižan. And those men are (or: were) . . . . in the first arts and crafts.7 (30) . . . . they made . . . the angels . . . and to the demons . . . they went to fight. And those two hundred demons fought a hard battle with the [four angels], until [the angels used] fire, naphtha, and brimstone 8 . . . .
EXCERPTS
H. Sogdian
T ii S 20. Sogdian script.9 Two folios. Contents similar to the "Kephalaia". Only about a quarter (I R i-17) publ. here. The following chapter has as headline: ’’γšt š’nš’y cnn ’β[c’n]pδ[yh w]prs = Here begins: Šanšai's 10 question the world. Init. rty tym ZK š’nš’[y] [cnn] m’rm’ny rwγšny pr’yš[t’kw w’nkw ’]prs’ ’yn’k ’βc’npδ ZY kw ZKh mrtγmyt (’skw’nt) oo ckn’c pyδ’r ’’zy mrch ’zγyr’nt = And again Šanšai asked the Light Apostle: this world where mankind lives, why does one call it birth-death (sa?sara, Chin. shêng-szu).
. . . and what they had seen in the heavens among the gods, and also what they had seen in hell, their native land, and furthermore what they had seen on earth,—all that they began to teach (hendiadys) to the men.3 To Šahmizad two(?) sons were borne by . . . . One of them he named "Ohya"; in Sogdian he is called "Sahm, the giant". And again a second son [was born] to him. He named him "Ahya"; its Sogdian (equivalent) is "Pat-Sahm". As for the remaining giants, they were born to the other demons and Yak?as. (Colophon) Completed: (the chapter on) "The Coming of the two hundred Demons".
I. Sogdian
M 500 n. Small fragment.
. . . . manliness, in powerful tyranny, he (or: you ?) shall not die". The giant Sahm and his brother will live eternally. For in the whole world in power and strength, and in . . . . [they have no equal].
QUOTATIONS AND ALLUSIONS
J. Middle-Persian
T ii D ii 120, V ii 1-5: and in the coming of the two hundred demons there are two paths: the hurting speech, and the hard labour; these (belong, or: lead) to hell.
K. Sogdian
M 363.
(First page) . . . before . . . they were. And all the . . . 2 fulfilled their tasks lawfully. Now, they became excited and irritated for the following reason: namely, the two hundred demons came down to the sphere from the high heaven, and the . . . .
(Second page) . . . in the world they became excited and irritated. For their life-lines and the connections of their Pneumatic Veins 3 are joined to sphere. (Colophon) Completed: the exposition of the three worlds. (Head-line) Here begins: the coming of Jesus and [his bringing] the religion to Adam and Šitil. . . . you should care and . . .
L. Coptic
Kephalaia, 17116-19: Earthquake and malice happened in the watchpost of the Great King of Honour, namely the Egregoroi who arose at the time when they were . . . . and there descended those who were sent to confound them.
M. Coptic
Kephalaia, 9224-31: Now attend and behold how the Great King of Honour who is ?ννοια, is in the third heaven. He is . . . with the wrath . . . and a rebellion . . ., when malice and wrath arose in his camp, namely the Egregoroi of Heaven who in his watch-district (rebelled and) descended to the earth. They did all deeds of malice. They revealed the arts in the world, and the mysteries of heaven to the men. Rebellion and ruin came about on the earth . . .
N. Parthian
M 35, lines 21-36. Fragment of a treatise entitled ’rdhng wyfr’s = Commentary on (Mani's opus) Ardahang.4
And the story about the Great Fire: like unto (the way in which) the Fire, with powerful wrath, swallows this world and enjoys it; like unto (the way in which) this fire that is in the body, swallows the exterior fire that is (lit. comes) in fruit and food, and enjoys it. Again, like unto (the story in which) two brothers who found a treasure, and a pursuer lacerated each other, and they died; like unto (the fight in which) Ohya, Lewyatin ( = Leviathan), and Raphael lacerated each other, and they vanished; like unto (the story in which) a lion cub, a calf in a wood (or: on a meadow), and a fox lacerated each other, [and they vanished, or: died]. Thus [the Great Fire swallows, etc.] both of the fires. . . .1
M 740. Another copy of this text.
O. Arabic, from Middle-Persian ? 2
Al-Gha?anfar (Abu Is?aq Ibr. b. Mu?. al-Tibrizi, middle of thirteenth century), in Sachau's edition of Beruni's Athar al-baqiyah, Intr., p. xiv: The Book of the Giants, by Mani of Babylon, is filled with stories about these (antediluvian) giants, amongst whom Sam and Nariman.
P. Coptic
Keph. 9323-28: On account of the malice and rebellion that had arisen in the watch-post of the Great King of Honour, namely the Egregoroi who from the heavens had descended to the earth,—on their account the four angels received their orders: they bound the Egregoroi with eternal fetters in the prison of the Dark(?), their sons were destroyed upon the earth.
Q. Coptic
Manich. Psalm-book, ed. Allberry, 1427-9: The Righteous who were burnt in the fire, they endured. This multitude that were wiped out, four thousand . . . . Enoch also, the Sage, the transgressors being . . .
R. Coptic
Man. Homil., ed. Polotsky, 6818-19: . . . evil. 400,000 Righteous . . . . the years of Enoch . . .
S. Coptic
Keph., 1171-9: Before the Egregoroi rebelled and descended from heaven, a prison had been built for them in the depth of the earth beneath the mountains. p. 73 Before the sons of the giants were born who knew not Righteousness and Piety among themselves, thirty-six towns had been prepared and erected, so that the sons of the giants should live in them, they that come to beget . . . . who live a thousand years.
T. Parthian
291a. Order of pages unknown.
(First page) . . . mirror . . . image. . . . distributed. The men . . . and Enoch was veiled ( = moved out of sight).1 They took . . . Afterwards, with donkey-goads . . . . slaves,2 and waterless trees (?). Then . . . and imprisoned the demons. And of them . . . . seven and twelve.
(Second page) . . . three thousand two hundred and eighty-3 . . . the beginning of King Vištasp.4 . . . . in the palace he flamed forth (or: in the brilliant palace). And at night . . ., then to the broken gate . . . men . . . physicians, merchants, farmers, . . . at sea. ? . . . armoured he came out . . .
APPENDIX
U. Parthian
T ii D 58. From the end ( . . . r š t) of a hymn.
. . . gifts. A peaceful sovereign [was] King Vištasp, [in Arya]n-Waižan 5; p. 74 Wahman and Zarel . . . . The sovereign's queen, Khudos,1 received the Faith,2 the prince . . . They have secured (a place in) the (heavenly) hall, and quietude for ever and ever . . .
V. Sogdian
M 692. Small fragment. Order of pages uncertain.
(First page) . . . because . . . the House of the Gods, eternal joy, and good . . ? . .4 For so it is said: at that time . . . Yima was . . . in the world. And at the time of the new moon (?) . . . . the blessed denizens of the world 5 . . . all assembled 6 . . . all . . .
(Second page) . . . they offered five garlands in homage.7 And Yima accepted those garlands . . . And those . . . that . . . . and great kingship . . . was his. And on . . . them . . . . And acclamations 8 . . . And from that pious (?) . . . he placed the garlands on his head . . . the denizens of the world . . .
Footnotes
1 Numerous variants (p. 126, Dobschütz), e.g. de ogiae, de oggie, diogiae, diogine, diogenes, de ozia, de ugia, de ugica, de ogiga, de eugia, de uegia, de eugenia, etc. In Migne's Patrologia Latina the text is in vol. 59, 162-3.
2 See Charles, The Book of Enoch, 2nd ed., 1912. For the Greek fragments (and Georgius S.) the edition by Flemming and Radermacher ( = Fl.-R.) is quoted here. For Mani's use of the Enoch literature see my papers in Sb.P.A.W., 1934, 27-32, and in ZDMG., 90, 2-4.
3 See below A 86-94, and compare G 19-21 with Enoch 67, 4, and G 38 with Enoch 17, 1; 21, 7; 54, 6; 67, 4-13. On chaps. 72 sqq. see Sb.P.A.W., 1934, 32.
4 Namely the Kamsarakan-k‘ (mentioned often in the Armenian history of the fourth century) who claimed descent from the royal house of the Arsacids. This is clear from the Chinese-Manichæan text that preceded the Fragment Pelliot, now printed in the Taishô Tripi?aka as No. 2141a, vol. 54, p. 1280A, but hitherto untranslated: "He was born in the country of Sulin ( = Babylonia), in the royal abode of B‘uât-tiei ( = Pati-g), by his wife Muân-i?äm ( = Maryam) of the family of Ki??m-sât-g‘i??n ( = Kamsar(a)gan)." The name Κ?ρασσα in the Byzantine formula of abjuration (Migne, Patr. Gr., i, 1468) may be corrupted from Kamsar-. Thus there is a grain of truth in the assertion in the K. al-Fihrist, 327, 31, that Mani's mother had belonged to the Arsacid house; ibid., Maryam (ed, marmaryam) is given as one of her names.—It is not proposed to discuss the origin of Mani's father here.
5 I have abandoned my earlier opinion on this point (ZDMG., 90, 4) which was based on insufficient material. The important Sogdian fragment, text H, was not then known to me.
1 See BSOS., viii, 583; ZDMG., 90, 4. [Cf. also Bal. girok, Geiger, No.107.]
2 Cf. also Parthian bgpwhr’n, Sogd. βγpšyt, lit. "sons of God" = angels (also fem. Sogd. βγpwryšt). Thus bgpwhr has a double meaning in Parthian, it being (Sogd. βγpwr) also the translation of Chin. T‘ien-tzu, or rather of Skt. devaputra.
3 Herein he differed from the common interpretation of the passage (Nephilim = giants), shared also by the authors of the Book of Enoch.
4 M 41: ’br q’rc’r ’w? zmbg ‘stft cy ’whrmyzdbg qyrd ’d dyw’n: dw q’w’n ’w? dw nyw’n.
5 This word, in the anti-Manichæan book by Alexander Lycopolitanus, p. 8, 10, ed. Brinkmann, refers neither to the Manich. "First Battle", nor to Mani's Book of the Giants, as Cumont, Rech., i, 3; ii, 160 sq., erroneously states. Cumont goes so far as to say that in the quoted passage Alexander had given a summary of Mani's work, and Benveniste, MO., xxvi, 213, has repeated this statement. In fact, Alexander says that experts in Greek mythology might quote, from p. 54 the Greek poets, the Greek γιγαντομαχ?α, as a parallel to the Manich. doctrine of the rising by the Hyle against God. In ch. 25 (p. 37, 13 sqq.) Alexander explains that such poetical fables about giants could not be regarded as a satisfactory parallel, because they were myths and meant to be understood as allegories. He then (37, 17) quotes the story of Genesis vi, 2-4, which he provides with an allegorical explanation. But he ascribes it to the History of the Jews without even mentioning the Book of the Giants. This shows conclusively that he had no knowledge of Mani's book.
1 Jackson, Researches, 37, 67 sq., has "poisonous mass"; cf. OLZ., 1934, 752.
2 Hence the comparative mzndr (e.g. Mir.Man., i) and the superlative Pahl. ma?zan-tum (e.g. Dd., p. 118, 12 ed. Anklesaria).
3 Clearly to be derived from Av. mazan- "greatness". Cf. also Jackson, loc. cit., on mzn. Hence, the first part of the name of Mazandaran probably = "gigantic".
4 Thus Dobschütz, Decret. Gelas., p. 305.
5 Dobschütz, loc. cit., who quotes Fabricius, Cod. pseudepigr., 799 sq., and Migne, Dict. des apocr., ii, 649, 1295.
1 For example, Men.Khr., 68, 12; 69, 12, ed. Andreas; Pahl. Yasna, 9, 10 (p. 71, 19).
2 Shm, of course, transcribes S’hm, not S’m.
3 MPers. m’hw’y A 7, with suff. m’hwy-c A 19, Sogd. m’h’wy C 15 ( = Wrogdad oγl? in B). Hardly = Mahoi (as suggested ZDMG., 90, 4), for the ending -oi was pronounced -oi also in the third century (cf. e.g. wyrwd = Weroi in the inscription of Shapur, line 34). Furthermore, there was no Mahoi among the heroes of the Iranian epos (M. is well known as the name of the governor of Marv at the time of the last Yezdegerd). More likely Mahawai was a non-Iranian name and figured already in the Aramaic edition of the Kawan; it may have been adapted to Persian. Cf. M?wy’l, Genesis, iv, 18 ?
4 But see Mir.Man., iii, 858 (b 134 sqq.).
5 The children of the Egregoroi share with the inhabitants of Airyana Vaejah the distinction of being regarded as the inventors (or first users) of the arts and crafts. For the spelling of Aryan-Vežan see also Appendix, text U. It is not clear whether Yima (text V) had been given a place in the Sogdian Kawan. Ymy?, i.e. Imi, is the correct Sogdian form of the name.
1 This system of notation has been used also in my book Sogdica, and in my paper in BSOS., X, pp. 941 sqq. The various interpunction marks are uniformly represented by oo here.
2 But possibly Frg. i should occupy the first place; see below, notes on lines 95-111.
1 = far less than he could say. Cf. ?ž hazar yak, ŠGV., xiv, 2, ?ž hazara? baewara? yak, ibid., xvi, 1. Salemann, Zap. Imp. Ak. Nauk, sér. viii, t. vi, No. 6, 25, quoted Persian az hazar yaki va az bisyar andaki.
2 The texts B and C (Uygur and Sogdian) could be inserted here (or hereabouts).
3 Probably one of the twenty "decarchs" (Enoch 6, 7), viz. No. 4 Kokabiel = Χωχαρι?λ in the Greek fragments, and Χωβαβι?λ apud Syncellus.
4 This also could be a "decarch", Arakib- ’Αρακι?λ, or Aramiel- ‘Ραμι?λ.
5 Incomplete name.
6 Cf. Enoch 7, 5.
7 txtg might be appellative, = "a board". This would fit in three of the passages, but hardly in the fourth.
8 Evidently this is the dream that Enoch reads in the fragment M 625c ( = Text D, below), which therefore probably belonged to the Kawan. It should be inserted here.
1 Here (or hereabouts) the texts E and F should be entered, both of which deal with the judgment on the fallen angels. Text F approximates to Enoch, ch. 10 (pronouncement of the judgment by God), while Text E is nearer to Enoch, ch. 13 (communication of the judgment the angels by Enoch).
2 = Enoch, 12, 4-5: ε?π? τοι?ς ?γρηγ?ροις . . . . ο?κ ?σται ?μι?ν ε?ρ?νη.
3 = Enoch, 13, 1-2: ? δ? ’Εν?χ . . . ει?πεν . . . ο?κ ?σται σοι ε?ρ?νη κρι?μα μ?γα ?ξη?λθεν κατ? σου? δη?σα? σε . . . περ? . . . τη?ς ?δικ?ας κα? τη?ς ?μαρτ?ας κτλ.
4 = Enoch, 14, 6: ?δητε τ?ν ?π?λειαν τω?ν υ?ω?ν ?μω?ν.
5 = Syncellus, pp. 44-5 Fl.-R. (ad cap. xvi), cf. Genesis, vi, 3. ?πολου?νται ο? ?γαπητο? ?μω?ν . . . . ?τι πα?σαι α? ?μ?ραι τη?ς ζωη?ς α?τω?ν ?π? του? νυ?ν ο? μ? ?σονται πλε?ω τω?ν ?κατ?ν ε?κοσιν ?τω?ν.
6 In Jewish Persian trwš is "ram" (Lagarde, Pers. Stud., 73), but in the dialect of Rišahr nr. Bushire (according to the notes made on this dialect by Andreas about seventy years ago) tîštär is "a young she-goat". See JRAS., 1942, 248. [trwš, Is. 111, Ier. 5140 = Hebr. ‘attud, probably understood as "he-goat".]
7 These lines evidently refer to the promise of peace and plenty that concludes the divine judgment in Enoch, 10. Hence = "each pair of those animals shall have two hundred young"?
8 sarišn: cf. DkM. 487apu.-488, 3, "when they provoke (saren-) him he does not get irritated (sar- and better, sarih-)." GrBd. 5, 8, "if you do not provoke, or instigate (saren-) a fight" (differently Nyberg, ii, 202). sar-, if from sar?d- (Skt. sardh-), is presumably the transitive to syrydn (from srdhya- according to Bartholomæ), cf. NGGW., 1932, 215, n. 3.
9 Cf. Enoch, 10, 19: ? ?μπελος [sic] ?ν ?ν φυτε?σωσιν ποι?σουσιν πρ?χους ο?νου χιλι?δας . . . . ?λα?ας . . . .
10 ty or ty[y] = tai from taih from taiγ (cf. GGA., 1935, 18), is ambiguous: (1) sharp instrument, (2) burning, glow, brightness, sunrays, etc. So also is tyzyy: (1) sharpness, (2) speed. One could also restore ty[gr].
11 Lit. "but the Wing(s) that (is, are) with him." The curious expression was chosen probably on account of the rhythm. For the same reason byc is employed in the place of ’n’y in line 73.
12 Lit. "beats".
13 ‘ystyh- is obviously different from ‘styh- (on which see BSOS., IX, 81), and possibly derived from ‘yst-, cf. z’yh- "to be born" from z’y- "to be born". ‘ystyh- is met with in W.-L., ii, 558, p. 62 Ri 25, "blessed chief who stands (‘ystyhyd ?) as the sign of the Light Gods." Lentz has ‘ystyhnd, but without having seen the manuscript one may presume a misreading (cf. ibid., R i l, Lentz: pd[ . . ]dg, but probably pr[’d]ng, R i 2, Lentz: p.d’r, but probably pyr’r, ibid., R ii 22, Lentz: ’n.z, but probably ’’wn; for further cases see OLZ., 1934, 10).
1 St. John, 13, 18.
2 phrystn: phryz- = Parth. prx’štn: prxyz- (cf. Av. parihaeza-, Sogd. pr-γyž; Parth. ’x’št: MPers. ’xyst) is mostly "to stand around, to be about, versari", sometimes "to stand around for the purpose of looking after someone" = "serve, nurse, protect", often merely "to be". phryz- "to stand off, to abstain" is presumably different (para-haeza-).
3 The series of visions in which Enoch sees the arrangements for the punishment of the fallen angels, etc., and of "the kings and the Mighty" (chaps. xvii sqq.), follows immediately upon the announcement of the divine judgment. Hence, frgg. k-g must be placed after frg. l. Text G (below), which describes, the execution of the divine order, could perhaps be inserted here.
4 It is difficult to decide whether this fragment should be placed at the end or at the beginning of the book. The 400,000 Righteous may have perished when the Egregoroi descended to the earth. The "choosing of beautiful women", etc., strongly suggests the misbehaviour of the Egregoroi on their arrival upon the earth. The hard labour imposed on the Mesenians and other nations may be due to the insatiable needs of their giant progeny (Enoch, 7, 2 sqq.). On the other hand, "fire, naphtha, and brimstone" are only mentioned as the weapons with which the archangels overcame the Egregoroi, after a prolonged and heavy fight (Text G, 38), and the 400,000 Righteous may well have been the innocent non-combatant victims of this battle which may have had a demoralizing effect even upon the electae. To clear up the debris the archangels would naturally commandeer the men. We do not know whether Mani believed Enoch to have been moved out of sight (?λ?μφθη Enoch, 12, 1) before the Egregoroi appeared, or before they were punished.
5 See texts R, and Q (where 4,000 instead of 400,000).
6 See BSOS., X, 398.
7 See text T, line 3.
8 Cf. Enoch, 7, 1 ?
9 On myšn’yg’n see BSOS., X, 945, n. 2, on hwjyg, ibid., 944, n. 7.
1 py(y) always = nerves, sinews (not "fat" as in Mir.Man., i, etc., as alternative rendering). It is equivalent to nerfs (Chavannes-Pelliot, Traité Man., 32/3 [528/9]), Uygur singir (T.M., iii, 18/9), Copt. = Sehne (Keph., 96, etc.), Sogd. pδδw’ (unpubl.). Cf. also GrBd., 196, 4, where Goetze, ZII., ii, 70, wrongly has "fat". MPers. pai = NPers. pai = Pashto pala = Sogd. pδδw’ (not Av. piθwa-).
2 Hardly "to". Cf. Cumont, Rech., i, 49, and my paper NGGW., 1932, 224.
3 Or: over the Just God, sun and moon, the (or: his) two flames. The "Just God" is the Messenger (not = bgr’štygr, i.e. Zrwan).
4 Unintelligible. Lit. ". . . two flames given into the (or: his) hand".
5 Cf. Sb.P.A.W., 1934, 27, and BSOS., VIII, 585.
6 Cf. M 171, 32 sqq. ’w? ’st ngwš’g ky ’w ’b[w](r)[s] m’nh’g ky hmyw zrgwng ‘štyd ’wš zmg ’wd t’b’n png ny ryzynd. ’w’gwn hwyc hwrw’n ngwš’g pd pzd ’wd wšyd’x pd xw’r ’w? dyjw’r, kd dwr ’c wjydg’n ’w? kd nzd ’w wjydg’n, hw pd wxybyy frhyft ’wd w’wryft ‘škbyd, etc. "And some Hearers are like unto the juniper which is ever green, and whose leaves are shed neither in summer nor in winter. So also the pious Hearer, in times of persecution and of free exercise (lit. open-mindedness), in good and bad days, under the eyes of the Elect or out of their sight,—he is constant in his charity and faith." Although the word ’brws is incomplete in both passages, its restoration is practically a certainty.
7 Possibly the parable of St. Mark, iv, 3 sqq.
8 BSOS., IX, 86.
1 An elaborate version of this parable is found in M 221 R 9-23: u nywš’g ky h’n rw’ng’n ’w wjyydg’n ’’wryyd, ’’wn m’n’g c’wn ‘škw? myrd [ky] dwxt ‘y nyq z’d hy, ’wd pd wryhryy ’wd ’gr’yy? ’byr hwcyyhr hy. ’wd h’n myrd ‘y ‘škw? ’w hwcyhryy? ‘y ’wy qnyycg xwyš dwxtr prg’ myy? cy ’byr h[wcyhr] [h]y. ’wd ’wy dwxtr ‘y hwcyhr [ ]. ’wš ’w š’? hndyym’n [qwny?] ’wd š’? ’wy qnycg ps[ndy? ?] ’wd pd znyy nš’yy. ’wš [ ] pws ’cyyš z’ynd[ ] pwsryn ‘yš ’c ’w[y myrd ‘y ‘š]kw? dwxtr z[’d (remainder missing), "The Hearer that brings alms to the Elect, is like unto a poor man to whom a pretty daughter has been born, who is very beautiful with charm and loveliness. That poor man fosters the beauty of that girl, his daughter, for she is very beautiful. And that beautiful daughter, he presents her to the king. The king approves of her, and puts her into his harem. He has [several] sons by her. The sons that were born to that poor man's daughter . . . .". Throughout the story the parabolic optative is in use.
2 For a similar parable see below, lines 258 sqq.
3 zyyg: this word, hitherto unexplained, occurs in the Šabuhragan (M 470 V 14, spelt z‘yg). The sinners, roasting in hell, see the Righteous enjoying the New Paradise, and ask them: . . . ’wm’n . . . z‘yg ’w dst dyy[d ’wd ’]c ‘yn swcyšn bwzy[d] ". . . put a rope (or: life-line) in our hands and rescue us from this conflagration". Cf. Pahl., Pers. zig, Nyberg, Mazd. Kal., 68.
4 Possibly "weapons".
5 Cf. Kephalaia, 192/3.
6 Cf. ahid-gar-an below, F 43/4. For a discussion of ahid see Zaehner; BSOS., IX, 315 sq. Perhaps one can understand Av. ahiti- as "something that causes shame", hence "stain", etc. In that case Anahita could be compared to Apsaras. As regards NPers. χire, mentioned by Zaehner, this may be connected with Sogd. γyr’k "foolish". The word in DkM., 2058, is not necessarily hyrg-gwn (thus Zaehner, ibid., 312). It might be hyl- = Pashto x?? "ashen, grey, etc."
1 Cf. supra, lines 206-212.
2 On boγuq see Bang, loc. cit., p. 15, who has: "the door of the closed (locked) sun." Acc. to Enoch, chaps. 72 sqq., there are 180 doors in the east one of which is opened each morning for the sun to pass through (the idea, familiar also from Pahlavi books, is of Babylonian origin).
1 Cf. Enoch, 13, 9, ??λθον πρ?ς α?το?ς, κα? π?ντες συνηγμ?νοι ?κ?θηντο πενθου?ντες κτλ.
2 Cf. Enoch, 13, 4-6.
3 i.e. the divine order for their punishment (Enoch, 10).
4 [Other fragments of the same manuscript ("T i"), not however belonging to the Kawan, show that there were three columns to a page; hence, the correct order of the columns is: BCDEFA. Perhaps this text, too, is not a fragment of the Kawan.]
1 murzidan is "persecute, harass", not "show pity" as hitherto translated (S 9; Mir.Man., ii; W.-L., ii, 556, r 6).
2 ghwd (Mir.Man., ii), ghwdg’n (Mir.Man., i), ghwyn- (ZII., ix, 183, 27): the derivation of these words from vi + hu by Schaeder, Sb.P.A.W., 1935, 492, n. 3, is based on the translation I had given; this translation, however, was based on nothing but this selfsame etymology.
3 Enoch, 10, 10.
1 This passage in particular seems to show that the text is a fragment of the Kawan. There are two groups of sinners here: one is (apparently) to be transferred from a preliminary fire-prison to the permanent hell at the end of the world ( = the Egregoroi), the other consists of the κ?βδηλοι ( = Giants). The digression on their final fate in the great conflagration, under the eyes of the self-satisfied Righteous (cf. Šabuhragan, M 470 V), is well in keeping with Mani's discursive style.
2 w’y- (different from Parth. w’y- "to lead") = "to fly" or "to hunt" ? Cf. w’ywg "hunter" (BBB., where the translation should be changed), Air. Wb. 1356, 1407.
3 My pupil I. Gershevitch thinks prβ’r should be derived from prβyr-. It is true that "explanation, announcement" fits most passages better than "chariot"! Hence, Mahayana rendered as "the great announcement" ?
3 Enoch, 17,1: ?ταν θ?λωσιν φα?νονται ?σε? ?νθρωποι. pts’δ, cf. Skt. praticchanda-.
4 viz. the human associates of the demons, esp. the "daughters of men".
5 viz. the giants and their children ? Or merely the children of the giants ? See below, S. to Syncellus (apud Fl.-R., p. 25) there were three generations: (1) the giants, (2) the Nephilim, their sons, and (3) the Eliud, their grandsons. In the Book of Enoch the giants are killed, or rather incited to kill each other, before the Egregoroi are punished (ch. 10). Their spirits shall roam the world, until the day of judgement, as πνε?ματα πονηρ? (15,8-16,1).
6 This passage shows that the Sogdian text had been translated from either Middle-Persian or Parthian (MPers. ky myhryzd ’c nwx ’wyš’n r’y wyn’rd bwd, Parthian ky w’d jywndg ’c nwx hwyn wsn’d wyr’št bwd).
7 ’nδyk probably = skill, art, ability (differently, BBB., p. 105).
8 See above, A 97.
9 Fairly cursive, difficult to read.
10 Probably by assimilation from Šamšai ( = Šimšai in Ezra).
3 See above, G 28-9, and below, text M. According to Enoch, ch. 8, the fallen angels imparted to mankind unholy arts and undesirable knowledge, e.g. astrology, cosmetics, soothsaying, metallurgy, production of weapons, even the art of writing (ch. 69, 9).
2 Presumably the stellar demons.
3 Cf. JRAS. 1942, 232 n. 6.
4 If Mani's famous Ertenk was indeed a picture-book, this Vifras may well have been the explanatory text published together with it; cf. Polotsky's suggestion, Man. Hom., 18, n. 1, on Mani's ε?κ?ν (but see BBB., pp. 9 sq.). There is no reason for "identifying" the Ertenk with Mani's Evangelion (Schaeder, Gnomon, 9, 347). The fragments of the Vifras (M 35, M 186, M 205, M 258, M 740, T ii K, T iii D 278) will be published at some other opportunity.
1 The point is that A eats or kills B, after B had finished C. A man killed his brother over the treaaure, but was killed by a third party, etc. The Great Fire will devour the bodily fire which had swallowed the "exterior fire". Hence, Ohya killed Leviathan, but was killed by Raphael.
2 St. Wikander, Vayu, i [1941], 166, quotes my article on Enoch, and my paper in ZDMG., 1936, p. 4, and remarks that eigentuemlicherweise I had forgotten Al-Gha?anfar's notice on Sam and Nariman. Less careless readers will find Gha?anfar's notice quoted in extenso on the page cited by Wikander.
1 See above, A 98.
2 Cf. above. A 105 sqq.
3 Presumably the number of years supposed to have passed from the time of Enoch to the beginning of the reign of Vištasp. The date for Enoch was probably calculated with the help of the Jewish world-era, or the mundane era of Alexandria (beginning 5493 B.C.), or by counting backwards from the Deluge. Taking 3237 B.C. (but 3251 B.C. according to the Coptic chronology) as the date of the Deluge (see S. H. Taqizadeh, BSOS., X, 122, under c), and adding 669 ( = from Enoch's death to the Deluge according to the Hebrew Genesis), and subtracting the number in our fragment, 3,28[8 ?], from 3,237 + 669 = 3,906, the resulting date, 618 B.C., agrees perfectly with the traditional Zoroastrian date for the beginning of Vištasp's reign (258 + 30 years before Alexander's conquest of Persia, 330 B.C.; cf. Taqizadeh, ibid., 127 sq.). From this one may infer that the famous date for Zoroaster: "258 years before Alexander" was known to Mani (Nyberg, Rel. Alt. Iran, 32 sqq., thinks it was invented towards the beginning of the fifth century).
4 The name is possibly to be restored in Türk. Man., iii, p. 39, No. 22, R 5, where wy.t’δlp was read by LeCoq.
5 In quoting this text in ZDMG., 90, p. 5, I took wyjn for what it seemed to be, viz. Vežan. But as the appearance of Bežan in connection with Vištaspa is incomprehensible, I have now restored [’ry’]n-wyjn, see above, G 26.
1 For the spelling, cf. kwdws apud Theodore bar Konay.
2 ’mwst = amwast = believer, faithful (not "sad" !), from hmwd-, Arm. havat-.
4 Hardly "food" or "banquet" ? Cf. Parth. ’wxrn, etc. Also Budd. Sogd. ’wγr- (’wγ’r-) Impf. w’γr-, Inf. ’wγ’wrt, etc.) "to abandon" (SCE., 562; Dhuta, 41; P2, 97, 219; P 7, 82; etc., appears to be of no use here.
5 Cf. NPers. jehaniyan.
6 Cf. Vd., ii, 20 ? But the Manich. fragment appears to describe the election of Yima to the sovereignty over the world.
7 Cf. BSOS., X, 102, n. 4.
8 šyrn’m is a karmadharaya, = acclamation(s), cheering, cf. e.g. Rustam frg. (P 13, 5) prw RBkw šyrn’m "with loud cheers"; it should not be confused with the bahuvrihi šyrn’m’k "well-reputed, famous" (e.g. Reichelt, ii, 68, 9; šyrn’m’y, ibid., 61, 2, cf. BBB., 91, on a 11). But šyrn’m is also "(good) fame", see e.g. V.J., 156, 168, 1139.
