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Book Of Giants
By: patrick jane Date: September 8, 2021, 5:58 pm
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[center]The Book of the Giants
By W. B. HENNING[/center]
ISAAC DE BEAUSOBRE, the Huguenot author of one of the best books
ever written on Manichæism (Histoire critique de Manichée et du
Manicheïsme, Amsterdam, 1734, 1739), was the one to make the
only sound suggestions on the sources used by Mani for the
compilation of his Book of the Giants: the Book of Enoch, and
the Γραφὴ τω̑ν
Γιγάντων which Kenan, a
great-grandson of Noah, discovered lying in a field (vol. i,
429, n. 6). The latter work has been identified by Alfaric (Les
Écritures Manichéennes, ii, 32) with a book whose contents are
briefly indicated in the Decretum Gelasianum, p. 54, ll. 298-9
(ed. Dobschütz): Liber de Ogia1 nomine gigante qui post diluvium
cum dracone ab hereticis pugnasse perhibetur apocryphus. Of the
Book of Enoch, which was composed in the Hebrew language in the
second century B.C., only an Ethiopic version, a few Greek
fragments, and some excerpts made by the Byzantine chronographer
Georgius Syncellus survive.2 Mani, who could hardly read the
Hebrew, must have used an Aramaic edition based directly on the
Hebrew text (see below, Šhmyz’d). He quotes mainly from the
first part, which Georgius S. (p. 45, Fl.-R.) calls "the first
book of Enoch on the Egrēgoroi", but shows himself
acquainted also with the subsequent chapters.3
It is noteworthy that Mani, who was brought up and spent most
of his life in a province of the Persian empire, and whose
mother belonged to a famous Parthian family,4 did not make any
use of the Iranian mythological tradition. There can no longer
be any doubt that the Iranian names of Sām,
Narīmān, etc., that appear in the Persian and Sogdian
versions of the Book of the Giants, did not figure in the
original edition, written by Mani in the Syriac language.5 His
disciples, who, it is well known, were in the habit of p. 53
translating every word of a text (including the names of months,
deities, etc.), seen fit also to "translate" the names of the
giants. Thus Sām is merely the translation of Ohya.
However, they kept some of the original names (e.g. Šhmyz’d),
and adapted some others (e.g. Wrwgd’d).1
The story of the fallen angels and their giant sons needed
little adaptation to be fitted into Mani's system. Of course,
the heavenly origin of the B’nē-hā-Elōhīm2
of Genesis vi, 2, 4, the
’Εγρήγοροι, of the
Book of Enoch, did not square with Mani's conviction that no
evil could come from good. Therefore he transformed them into
"demons", namely those demons that when the world was being
constructed had been imprisoned in the skies under the
supervision of the Rex Honoris. They rebelled and were
recaptured, but two hundred of them escaped to the earth. Mani
also used the term
’Εγρήγοροι
(preserved in Coptic, see texts L, M, P, S), or rather ‘yr in
Aramaic (once in a Middle Persian fragment, text D), but in
Eastern sources they are mostly referred to as "demons" (Pers.
dyw’n, Parth. dyw’n in T 6, Sogd. δywt in G, H 17, K 7,
cytyt in E, δywt ZY ykšyšt in H. 16).
The puzzling clause of Genesis vi, 4: "The Nephilim were on
the earth those days," was interpreted by Mani in this fashion:
"when the Egrēgoroi descended, the animals, or
proto-animals, were already in existence." Mani confused
nəfīlīm with nefäl (näfäl) =
ἔκτρωμα: see Nöldeke, ZDMG.,
43 (1889), 536, who rightly referred to the formula of
abjuration (P.Gr., i, 1461) where the giants and the "abortions"
are mentioned in one breath. In Manichæan parlance, "abortion"
(cf. also MPers. ’bg’ng, Sogd. pš’q) is synonymous with
"animal".
We are therefore left with the Gibbōrīm, understood
by Mani3 as "giants". He probably used the equivalent Syriac
word, gabbārē (gnbr’), which his disciples translated
as γίγαντες,
al-ǰabābirah in Arabic, MPers. and Parthian k’w’n,
Sogd. kwyšt = kawišt (Sing. qwy, kw’y = kawi); cf. Sb.P.A.W.,
1934, 30. In Sasanian times the words derived from the Avestan
Kavi were generally understood as "giant"; see Benveniste, MO.,
xxvi, 214, and Polotsky in Mir.Man., iii, 901. Thus MPers.
Parth. k’w is freely used in Manichæan texts, e.g. of the Father
of Light (M 40), of solar deities, of leading Manichæans (both
in Mir.Man., iii), also of the First Man and Ahriman4 with
reference to the First Battle (which therefore could have been
described as a
γιγαντομαχ^
3;α).5
p. 54 However, the word k’w is applied only to men and such
beings as are imagined anthropomorphous. Where one would
translate γίγας as monster, the Iranian
equivalent is mzn, Mazan. Thus the
γίγας τη̑ς
θαλάσσης (Kephalaia, 113
and notes), whose breathing operations are responsible for ebb
and flow (cf. also Beruni, India, 203, 10-11), is called Mzn ‘y
(z)rhyg1 in Middle Persian (M 99, V 22-3). Accordingly, MPers.
mzn (adj.2 and noun) and the related words, Pahl.
mā̆zan, māzanīg, Sogd. mzny’n δyw, Av.
māzainya-,3 should be rendered as "monster", or "gigantic,
monstrous".
The Egrēgoroi and their giant progeny are fought and
vanquished by four archangels: Raphael, Michael, Gabriel, and
Istrael (Enoch, 10, 1; or: Uriel, or: Fanuel). In the Book of
the Giants they are called "the four angels". They are
frequently invoked by name in Manichæan prayers (e.g. M 4 d 19,
f 6; M 20), as Rwp’yl, Myx’yl, Gbr’yl, and Sr’yl ( = Istrael).
There were no details about individual feats of the giants in
the Book of Enoch. Mani filled the gap with the help of the
above-mentioned Liber de Ogia nomine gigante. This Ogias has
been identified with Og of Bashan,4 who according to late
sources lived five thousand years and managed to survive the
Deluge, thanks to his giant size.5 But possibly stories that
primarily appertained to Ogias were transferred to the better
known Og, owing to the resemblance of their names. The name of
Ogias is ’why’ (’wḥy’) = Ohyā̆
(Oḥyā̆) in the Manichæan fragments, and this
spelling is presumably more correct than that of Ogias. Og (‘wg)
indubitably would appear as ’wg (or: ‘wg). Since Mani took ’why’
from an Aramaic text, the ending of Ogias cannot be regarded as
a Greek addition.
Ogias fought with a draco, and so did Ohya; his enemy was the
Leviathan (text N). Ohya and his brother Ahya were the sons of
Šhmyz’d (text H), i.e.
Στμιαζα̑ς, the
chief of the Egrēgoroi in the Book of Enoch; hence,
Στμιαζα̑ς is
transcription of šhm- (or šḥm ?). In the Persian edition
of the Kawān Ohya and Ahya are "translated" as Sām and
Narīmān, but the original names are kept in one
passage (A 60). The translator did well to choose
Sām-Krsāsp, both with regard to Ogias' longevity
(Sām is one of the "Immortals") and to his fight with the
dragon (Sām is a famous dragon-killer). In the Sogdian p.
55 fragments the name of Sām is spelt S’hm = Sāhm, as
it is often in Pahlavi (S’hm1 beside S’m); Ṭabari has
Shm,2 cf. Christensen, Kayanides, p. 130. Sāhm's brother is
Pāt-Sāhm. This name may have been invented by the
Sogdian translator in order to keep the names of the brothers
resembling each other. Narīmān was evidently not known
in Sogdiana as a brother of Sām. According to the Book of
the Giants, the main preoccupation of Sām-Sāhm was his
quarrel the giant Māhawai,3 the son of Virōgdād,
who was one of the twenty ers of the Egrēgoroi.
The Book of the Giants was published in not less than six or
seven languages. From the original Syriac the Greek and Middle
Persian versions were made. The Sogdian edition was probably
derived from the Middle Persian, the Uygur from the Sogdian.
There is no trace of a Parthian text.4 The book may have existed
in Coptic. The presence of names such as Sām and
Narīmān in the Arabic version proves that it had been
translated from the Middle Persian. To the few surviving
fragments (texts A-G) I have added two excerpts, the more
important of which (H) probably derives from a Syriac epitome of
the book. Naturally, Manichæan authors quoted the book
frequently, but there is only one direct citation by a
non-Manichæan writer (text O). With the exception of text O, all
the passages referring to the Book of the Giants (texts J-T) go
back to Syriac writings (apparently). They are, therefore, to be
treated as quotations from the Syriac edition. E.g. the Parthian
text N is not the product of a Parthian writer who might have
employed a Parthian version of the book, but was translated from
a Syriac treatise whose author cited the Syriac text.
In their journey across Central Asia the stories of the Book
of the Giants were influenced by local traditions. Thus, the
translation of Ohya as Sām had in its train the
introduction of myths appertaining to that Iranian hero; this
explains the "immortality" of Sā(h)m according to text I.
The country of Aryān-Vēžan = Airyana Vaēǰah,
in text G (26), is a similar innovation.5 The "Kögmän mountains"
in text B may reflect the "Mount Hermon". The progeny of the
fallen angels was confined in thirty-six towns (text S). Owing
to the introduction of the Mount Sumeru, this number was changed
p. 56 (in Sogdiana) to thirty-two (text G, 22): "the heaven of
Indra . . . is situated between the four peaks (cf. G 21) of the
Meru, and consists of thirty-two cities of devas" (Eitel, Handb.
Chinese Buddhism, 148, on Trayastriṃśat).
TEXTS
(bcd)
[bcd]
. . .
[. . .]
[ ]
(84)]
[(85
In the translation parentheses are employed for explanatory
remarks.
FRAGMENTS OF THE KAWĀN
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 Kawān 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 Kawān 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.
p. 60
Translation
(Frg. c) . . . hard . . . arrow . . . bow, he that . . .
Sām said: "Blessed be . . . had [he ?] seen this, he would
not have died." Then Shahmīzād said to Sām, his
[son]: "All that Māhawai . . ., is spoilt (?)." Thereupon
he said to . . . "We are . . . until (10) . . . and . . . (13) .
. . that are in (?) the fiery hell (?) . . . As my father,
Virōgdād, was . . ." Shahmīzād said: "It is
true what he says. He says one of thousands.1 For one of
thousands . . . .". Sām thereupon began . . . Māhawai,
too, in many places . . . (20) until to that place he might
escape (1) and . . .2
(Frg. j) . . . Virōgdād . . .
Hōbābīš 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 Sām . . . 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. Narīmān saw a gar[den full of] (40)
trees in rows. Two hundred . . . came out, the trees. . . .8
p. 61
(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 Narīmān . . . 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
Khūzians 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
[ = Āz] 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 [Zrwān ?],
in each epoch,5 sends apostles: Šīt[īl, 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 frōšag (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
(orḍu) 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 Virōgdād, 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, Virōgdād, . . . 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.
p. 66
(First page) . . . I shall see. Thereupon now S[āhm, the
giant] was [very] angry, and laid hands on M[āhawai, the
giant], with the intention: I shall . . . and kill [you]. Then .
. . the other g[iants . . .
(Second page) . . . do not be afraid, for . . . [Sā]hm,
the giant, will want to [kill] you, but I shall not let him . .
. I myself shall damage . . . Thereupon Māhawai, 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 Egrēgoroi (‘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
p. 67
(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 .
. .
p. 68
(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’qṯ δywtyy "Discourse on
the Nephīlīm-demons"). Head-lines: R: pš’n prβ’r
3 ". . . pronouncement", V: iv fryštyt δn CC "The four
angels with the two hundred [demons . . . ".
p. 69
. . . 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)
Aryān-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
(saṃsāra, Chin. shêng-szŭ).
p. 70
. . . 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 Šahmīzād two(?) sons
were borne by . . . . One of them he named "Ohya"; in Sogdian he
is called "Sāhm, the giant". And again a second son [was
born] to him. He named him "Ahya"; its Sogdian (equivalent) is
"Pāt-Sāhm". As for the remaining giants, they were
born to the other demons and Yakṣas. (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 Sāhm 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.
p. 71
(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 Egrēgoroi
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 ἔννοια, is in
the third heaven. He is . . . with the wrath . . . and a
rebellion . . ., when malice and wrath arose in his camp, namely
the Egrēgoroi 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) Ārdahang.4
p. 72
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,
Lewyātīn ( = 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-Ghaḍanfar (Abū Isḥāq Ibr. b.
Muḥ. al-Tibrīzī, middle of thirteenth century),
in Sachau's edition of Beruni's Āthār al-bāqiyah,
Intr., p. xiv: The Book of the Giants, by Mani of Babylon, is
filled with stories about these (antediluvian) giants, amongst
whom Sām and Narīmān.
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 Egrēgoroi who from the heavens had descended to the
earth,—on their account the four angels received their orders:
they bound the Egrēgoroi 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 Egrēgoroi 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 Vištāsp.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 Vištāsp,
[in Aryā]n-Waižan 5; p. 74 Wahman and Zarēl . . . .
The sovereign's queen, Khudōs,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
p. 52
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 Tripiṭaka 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 ( =
Patī-g), by his wife Muân-i̯äm ( = Maryam) of the
family of Ki̯əm-sât-g‘i̯ɒn ( =
Kamsar(a)gān)." The name
Κάρασσα 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.
p. 53
1 See BSOS., viii, 583; ZDMG., 90, 4. [Cf. also Bal. girōk,
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-tzŭ,
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 ’wṯ zmbg ‘stft cy ’whrmyzdbg qyrd ’d
dyw’n: dw q’w’n ’wṯ 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^
3;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.
p. 54
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. mā̆zan-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
Māzandarān 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.
p. 55
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 oγlϊ in B). Hardly = Māhōi (as
suggested ZDMG., 90, 4), for the ending -ōi was pronounced
-ōi also in the third century (cf. e.g. wyrwd =
Wērōi in the inscription of Shapur, line 34).
Furthermore, there was no Māhōi 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
Māhawai was a non-Iranian name and figured already in the
Aramaic edition of the Kawān; it may have been adapted to
Persian. Cf. Mḥwy’l, Genesis, iv, 18 ?
4 But see Mir.Man., iii, 858 (b 134 sqq.).
5 The children of the Egrēgoroi share with the inhabitants
of Airyana Vaēǰah the distinction of being regarded as
the inventors (or first users) of the arts and crafts. For the
spelling of Aryān-Vēžan see also Appendix, text U. It
is not clear whether Yima (text V) had been given a place in the
Sogdian Kawān. Ymyẖ, i.e. Imi, is the correct Sogdian
form of the name.
p. 56
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.
p. 60
1 = far less than he could say. Cf. əž hazār yak,
ŠGV., xiv, 2, əž hazāra̢ baewara̢ yak,
ibid., xvi, 1. Salemann, Zap. Imp. Ak. Nauk, sér. viii, t. vi,
No. 6, 25, quoted Persian az hazār yakī va az
bisyār andakī.
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 = Χωχαριήλ in
the Greek fragments, and
Χωβαβιήλ apud Syncellus.
4 This also could be a "decarch", Arakib-
’Αρακιήλ, or Aramiel-
‘Ραμιήλ.
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 Kawān. It should be inserted here.
p. 61
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: εἰπὲ
τοι̑ς
ἐγρηγόροις .
. . . οὐκ ἔσται
ὑμι̑ν
εἰρήνη.
3 = Enoch, 13, 1-2: ὁ δὲ
’Ενώχ . . .
ει̑πεν . . . οὐκ
ἔσται σοι
εἰρήνη
κρι̑μα μέγα
ἐξη̑λθεν
κατὰ σου̑
δη̑σαί σε . . .
περί . . . τη̑ς
ἀδικίας καὶ
τη̑ς
ἀμαρτίας
κτλ.
4 = Enoch, 14, 6: ἴδητε
τὴν
ἀπώλειαν
τω̑ν υἱω̑ν
ὑμω̑ν.
5 = Syncellus, pp. 44-5 Fl.-R. (ad cap. xvi), cf. Genesis, vi,
3.
ἀπολου̑ντα	
53;
οἱ ἀγαπητοὶ
ὑμω̑ν . . . . ὅτι
πα̑σαι αἱ
ἡμέραι τη̑ς
ζωη̑ς
αὐτω̑ν ἀπὸ
του̑ νυ̑ν οὐ
μὴ ἔσονται
πλείω τω̑ν
ἑκατὸν
εἴκοσιν
ἐτω̑ν.
6 In Jewish Persian trwš is "ram" (Lagarde, Pers. Stud., 73),
but in the dialect of Rīšahr 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. ‘attūd, 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 sārišn: cf. DkM. 487apu.-488, 3, "when they provoke
(sārēn-) him he does not get irritated (sār- and
better, sārih-)." GrBd. 5, 8, "if you do not provoke, or
instigate (sārēn-) a fight" (differently Nyberg, ii,
202). sār-, if from sarəd- (Skt. śardh-), is
presumably the transitive to syrydn (from srdhya- according to
Bartholomæ), cf. NGGW., 1932, 215, n. 3.
9 Cf. Enoch, 10, 19: ἡ
ἄμπελος [sic] ἣν
ἂν
φυτεύσωσιν
ποιήσουσιν
πρόχους
οἴνου
χιλιάδας . . . .
ἐλαίας . . . .
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).
p. 62
1 St. John, 13, 18.
2 phrystn: phryz- = Parth. prx’štn: prxyz- (cf. Av.
pārihaēza-, 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-haēza-).
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 Egrēgoroi descended to
the earth. The "choosing of beautiful women", etc., strongly
suggests the misbehaviour of the Egrēgoroi 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 Egrēgoroi, 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 (ἐλήμφθη
Enoch, 12, 1) before the Egrēgoroi 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.
p. 63
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. piθwā-).
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.
Zrwān).
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. ’wṯ ’st ngwš’g ky ’w ’b[w](r)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 ’wṯ dyjw’r,
kd dwr ’c wjydg’n ’wṯ 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.
p. 64
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
‘škwẖ myrd [ky] dwxt ‘y nyq z’d hy, ’wd pd wryhryy ’wd
’gr’yyẖ ’byr hwcyyhr hy. ’wd h’n myrd ‘y ‘škwẖ ’w
hwcyhryyẖ ‘y ’wy qnyycg xwyš dwxtr prg’ myyẖ cy ’byr
h[wcyhr] [h]y. ’wd ’wy dwxtr ‘y hwcyhr [  ]. ’wš ’w
š’ẖ hndyym’n [qwnyẖ] ’wd š’ẖ ’wy qnycg
ps[ndyẖ ?] ’wd pd znyy nš’yy. ’wš [ ] pws ’cyyš
z’ynd[ ] pwsryn ‘yš ’c ’w[y myrd ‘y ‘š]kwẖ 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
Šābuhragān (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.
zīg, Nyberg, Mazd. Kal., 68.
4 Possibly "weapons".
5 Cf. Kephalaia, 192/3.
6 Cf. āhīd-gar-ān below, F 43/4. For a discussion
of āhīd see Zaehner; BSOS., IX, 315 sq. Perhaps one
can understand Av. āhiti- as "something that causes shame",
hence "stain", etc. In that case Anāhitā could be
compared to Apsaras. As regards NPers. χīre, 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
xəṛ "ashen, grey, etc."
p. 65
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).
p. 66
1 Cf. Enoch, 13, 9, ἠ̑λθον
πρὸς αὐτούς,
καὶ πάντες
συνηγμένοι
ἐκάθηντο
πενθου̑ντε`
2;
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 Kawān, 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 Kawān.]
p. 67
1 murzīdan 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 + hū 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.
p. 68
1 This passage in particular seems to show that the text is a
fragment of the Kawān. 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 Egrēgoroi), the other consists of the
κίβδηλοι ( = Giants).
The digression on their final fate in the great conflagration,
under the eyes of the self-satisfied Righteous (cf.
Šābuhragān, 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,
Mahāyāna rendered as "the great announcement" ?
p. 69
3 Enoch, 17,1: ὅταν
θέλωσιν
φαίνονται
ὡσεὶ
ἄνθρωποι. 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
Nephīlīm, 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 Egrēgoroi are
punished (ch. 10). Their spirits shall roam the world, until the
day of judgement, as
πνεύματα
πονηρά (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).
p. 70
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).
p. 71
2 Presumably the stellar demons.
3 Cf. JRAS. 1942, 232 n. 6.
4 If Mani's famous Ertenk was indeed a picture-book, this
Vifrās may well have been the explanatory text published
together with it; cf. Polotsky's suggestion, Man. Hom., 18, n.
1, on Mani's εἰκών (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 Vifrās (M 35, M 186, M 205, M 258, M 740, T ii K, T iii
D 278) will be published at some other opportunity.
p. 72
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-Ghaḍanfar's notice
on Sām and Narīmān. Less careless readers will
find Ghaḍanfar's notice quoted in extenso on the page
cited by Wikander.
p. 73
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 Vištāsp.
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 Vištāsp'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. Vēžan. But as the appearance of
Bēžan in connection with Vištāspa is incomprehensible,
I have now restored [’ry’]n-wyjn, see above, G 26.
p. 74
1 For the spelling, cf. kwdws apud Theodore bar Kōnay.
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. ǰehāniyān.
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 karmadhāraya, = 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 bahuvrīhi 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.
#Post#: 38623--------------------------------------------------
Re: Book Of Giants
By: patrick jane Date: April 11, 2022, 4:24 pm
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HTML https://www.youtube.com/watch?v=Mpgq6KtjwdE
#Post#: 40034--------------------------------------------------
Re: Book Of Giants
By: patrick jane Date: June 7, 2022, 5:36 pm
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HTML https://www.youtube.com/watch?v=DYx0GKRYsTs
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