Академический Документы
Профессиональный Документы
Культура Документы
edited by
Raham Asha
ermān, 2011
3
It is now nearly 16 years since my book on the “Cosmic Doctrine” of
the Persian Magi after the fall of the Persian kingship was delivered to
the Press.1 I have found it necessary to prepare anew the collection of
Magi’s Persian texts and or fragments bearing upon the problem of
Time and the creation of the world in the Magian doctrine.
Raham Asha
rōz day-ped-dēn māh mihr sāl 1380 yazdegirdīg (A.D. 2011, Februaray 7)
4
Contents
From the treatise: « Today, the change of Time has changed our
situation, for from among the Magian priests and the wise only a
handful has survived. I saw it imperative to make known the origin of
the Good Religion so that every one who hears the words of those who
are not of the (Good) Religion the love of the Religion would not be
erased from his heart, and he would not abandon the path of Truth for
that of Lie, and he would pray God for his salvation, as this world
(full) of adversaries will suddenly pass. »
Manuscripts
5
n° 3771, 25a-26a.
First Dastur Meherji Rana Library, Navsari, T 35, 577-583.
T 30, 116-117.
F 35, 577-583.
F 59, 833-840.
University of Mumbai Library, S1.2, 475-480.
LI, -480.
BK : Barzu Kamdin’s Collective Rivāyat, belonging to E.K. Antia (See
Dhabhar).
Edition
Translation
Studies
This short treatise is known under the title of the ‛Ulamā-i Islām.
It apparently belongs to the 13th century A.D. The text begins with
some questions put forth by a certain Muslim doctor and the answer of
the high priest (of the Mazdayasnian community).
6
instruits. On ignore l’Auteur de ce Traité, & le tems auquel il a été
composé. »2
The text was first published by J. Mohl & J. Olshausen in Fragments relatifs à
la religion de Zoroastre, extraits des manuscrits persans de la Bibliothèque du Roi,
Paris, 1829. It was then translated, with an ample commentary, by J. A. Vullers,
Fragmente über die Religion des Zoroaster, aus dem persischen übersetzt und mit
einem ausführlichen Commentar versehen, nebst dem Leben des Ferdusi aus
2
. Zend-Avesta, Ouvrage de Zoroastre, Paris, 1771, tome premier, seconde
partie, xxxiij.
3
. Id., tome second, 339.
4
. Blochet, “Le livre intitulé l’ʿOulamâ-i Islâm” , Revue de l’histoire des religions,
1898, 9. R. C. Zaehner considered it the only source written from the Zurvānite point
of view. “We possess only one Zervanite treatise, the ‘Ulemā i Islām, and that of
very late date.” Zurvān, A Zoroastrian Dilemma, Oxford, 1955, 54.
7
Dauletscha’s Biographieen der Dichter, Bonn, 1831. Silvestre de Sacy gave a
critical review of both works in Journal des Savans, Janvier 1832, 32-44, Février
1832, 82-94.
Manuscripts
8
Supplément persan 50, 44a-58b.
Supplément persan 1022, 62b-68b.
Bayerische Staatsbibliothek, München, M 52 (Haug.Zend. 7), n° 11, folios 165a-
172b, 175b-176b.
M 55, 87a-89b, 90b-91a.
Khuda-bakhsh Oriental P. Library, Patna, n° 3765, 37a-41a
n° 3766, 304a-307a.
n° 3757, 262b-267a.
n° 3771, 25b-26a (the last fragment).
First Dastur Meherji Rana Library, Navsari, T 35, 583-588, 588-595.
F 35, 583-88, 588-.
F 59, 840-845, 846-853.
T 30, 113-116.
University of Mumbai Library, LI, -483.
S1.2, 480-83, 472 (a fragment).
Manuscripts
9
Manuscripts
Edition
Translation
V. The Planets
10
rāhu-), and the role of Miθra. A fragment of it has been edited by Ch.
Bartholomae, and translated by Menasce.
Manuscripts
Manuscripts
5
Ohrmazd, and not Vanand.
11
This text is a synopsis of the second text (the so-called ‛Ulamā-i
Islām). It likens Time to milk and Ahura Mazdā to the ghee in milk.6
It was published by Ch. Bartholomae in his catalogue. Menasce
translated it to show a similarity between the Manichaean myth of the
transmigration of souls and the “Zurvanite” myth of the noria of
souls.7 But his conclusion is based on a wrong translation of the phrase
‘Ahura Mazdā set in motion the sky like
a noria’.8 It would be better to compare this text with a Manichaean
text in Parthian: From Ahura Mazdā is built the soul (of man), and
from Aŋra Mainyu the body, like milk from which is made ghee and
whey.9 In Indian anumāna-theory, the connection of original substance
and its transformation is exemplified by milk and sour-milk.
Manuscripts
6
. Cf. also the beginning of the Persian Jāmāsp-nāma by Burzo Sanjana:
7
. « On retrouve ici l’image toute manichéenne de la roué à puiser les âmess des
morts. La noria asiatique en a fourni le modèle … » 452
8
. « Ohrmizd créa le ciel comme une sorte de noria d’âme. » Indeed ravān here
means ‘moving’ and not ‘soul’.
9
. M 715 d
[ ’](c) [˒]wh(r)my(z)[d] (g)[y’n]
[ ](g)y’n dysyd ◦ u ’c ’h[rmyn]
[ tn](b)’r ◦◦ cw˒gwn šy(f)t k(.) [
[ rw](g)n ◦ ’wt dwwg
bxšynd ◦ cw’gwn
12
J. de Menasce, Apud Geo Widenfren, Hochgottglaube im alten Iran, Anthropos,
xxxv-vi/ 1940-41, 449-52.
Manuscripts
In this text it is said that, the body of Aŋra Mainyu has become āz
‘greed, concupiscence’ (Av. āzi-). It is interesting that in
Manichaeism, the demon Āz is matter, ὕλη.
Manuscripts
Cama Oriental Institute Library, Bombay, R VIII.1B, (1) 330b, (2) 372b.
First Dastur Meherji Rana Library, Navsari, F 7, 488-89.
F 35, 559.
F 59, 734.
10
. « The equation of Zurvān with the Ahunvar prayer, which does not appear
elsewhere, is probably late and suggested by the fact that in the Bundahišn the
Ahunvar is chanted just after the creation of finite Time. » 418
13
X. The reason of creating Evil by Time
Manuscripts
This text is about rw’n with seven faces, and three eyes in each
face, and corresponding to each of the seven faces11 are seven names.
Zaehner thinks that rw’n is plainly a miswriting of zrw’n /zurvān/
‘time’. The names are transcribed in Avesta script –some are already
known from other sources, others remain obscure:
Manuscripts
11
. In the Persian translation of the Avesta Litany to the sun, Ahura Mazdā is the
lord who has seven faces or forms –that is, the seven Holy Immortals. Cf. Ny 1.1 gl.
.
12
. Zaehner: ‘the Cherisher (?)’.
13
. Zaehner : ? dō-framān-ē ‘he who has two commands’.
14
Khuda-bakhsh Oriental P. Library, Patna, n° 3757, 178a.
15
I
14
14
کتاب علمای اسالم می MU
16
Dhabhar
MU
17
n° 3766 .23
25
This whole is wanting in MU.
26
SP 1022 R VIII.1B, MU
M 52 SP 1022, MU
18
M 55 R VIII.1B, SP 1022, MU
Ouseley 225
LI, R VIII.1B, SP 1022, MU n° 3757
S1.2
N° 3757, MU
31
Ouseley 225, M 55 SP 1022, R VIII.1B, MU
Ouseley SP 1022, R VIII.1B MU
M 52 225
M 52 SP 1022, MU
19
Ouseley 225, R VII.1B SP 1022, MU
BK
BK
M 55 Ouseley 225
MU R VIII.1B
38
SP 1022 Ouseley 225 M 52
Ouseley 225, M 52
Ouseley 225, M 52
20
Ouseley 225, M 52 M 55
R VIII.1B
SP 1022, MU
SP 1022
M 52
n° 3771
n° 3771
.Ouseley 225, M 52
48
Ouseley 225, M 52, R VIII.1B n° 3771
R VIII.1B Ouseley 225 M 52
n° 3771
n° 3771
M 52 n° 3771 MU
21
Ouseley 225, M 52
SP 1022, R VIII.1B
M 55
MU
n° 3766
54
Ouseley 225, M 52
M 52, Ouseley 225 SP 1022 R VIII.1B, MU
MU M 52, Ouseley 225
22
M 52, R VIII.1B
59
. Hebr. allūf ‘master (of Torah)’.
60
R VIII.1B SP 1022
61
. Syr. ܩܫܐ/qaššā/ contracted from ‘ ܩܫܝܫܐpresbyter, priest’.
R VIII.1B Ouseley 225
R VIII.1B, n° 3766 Ouseley 225, M 52 SP 1022
MU
Ouseley 225, M 52
M 52
MU
23
R VIII.1B, MU
MU
24
74
. It seems that there is some text missing, although there is no blank.
25
79
R VIII.1B, MU
R VIII.1B, MU
R VIII.1B,SP 1022
26
84
R VIII.1B, MU
MU
27
98
MU
MU
28
N° 3751
MU
n° 3766 SP 1022 R VIII.1B n° 3751, MU
n° 3751
29
II
106
(MU 2)
(M52)
RVIII 1B M52
n° 3757
30
109
MU2 (62) Supp.pers. 50, 3757 Supp. Pers. 48
M55
31
MU R VIII.1B , Suppl. pers. 46, M55
115
Suppl. Suppl. pers. 1022,R VIII.1B, M55
Ouseley 225 pers. 44, Suppl. pers. 46
M52
R VIII 1B, Suppl.
.pers. 50, M52, Ouseley 225
Suppl. pers. 50 MU
32
.Ouseley 225 .119
120
. …, cur etiam Aharimanum dabat ? Je pense que l’auteur avoit écrit ,
‘concorde, paix’ (au lieu de ). De Sacy, 83
33
121
S1.2
34
.Ouseley 225, M52 .123
35
.R VIII.1B ،Ouseley 225 .124
36
37
125
Ouseley 225, M 55, M 52 I.4
38
III
39
40
41
.126
42
127
Bh 19 M 52
Bh 19 M 52
43
44
45
130
M52
M 52
134
M 52
46
M 52
M 52
M 52 Bh 19
M 52
Bh 19 140
47
143
Rendering Pers. varan .
144
Bh 19 abruptly ends here.
48
145
. Cf. this frangment in F 61, 181-82 (First Dastur Meherji Rana Library,
Navsari):
146
147
. Cf. this frangment in F 61, 143-44 (First Dastur Meherji Rana Library,
Navsari):
49
M 52
50
51
52
53
IV
152
n° 3752 MU
n° 3752
n° 3752
n° 3757
F61
F 61 n° 3757
159
n° 3757 n° 3752
54
161
M 55 MU SP 46
55
Spiegel R VIII.1B n° 3757 MU, SP 48
HF (Dhabhar)
Spiegel Ant. 2 (Dhabhar) n° 3757 MU
Dhabhar
n° 3757
n° 3757
Spiegel MU n° 3757 SP 46, M 55, R VIII.1B
56
57
167
n° 3752
n° 3757
58
n°
3752
59
n° 3757
171
60
172
. n° 3757
173
174
.LI
61
V
) (
) (
) (
175
R VIII.1B
176
. « Notons que les spéculations zervanites devaient être assez suspectes aux
yeux des musulmans, puisque les scribes mazdéens qui font emploi de l’écriture
arabe écrivant en pazand le nom de Zamāneh ou de Zurvān, comme aussi telles
indications qu’ils préfèrent leur cacher. » de Menasce, 46.
R VIII.1B
M 55
62
181
M R VIII.1B
55
M 55
R VIII.1B
M 55
63
VI
185
M 55
M 55
M 55 R VIII.1B
M 55
R VIII.1B
R VIII.1B
64
191
M 55 R VIII.1B
R VIII.1B
R VIII.1B
R VIII.1B
M 55
R VIII.1B
65
M R VIII.1B
55
199
M 55
R VIII.1B
66
VII
201
M 55 (2)
M 55 (2) M 55 (1)
.Bartholomae
67
VIII
204
F 35
S1.2
،Dhabhar R VIII.1B
At the time when the world came into existence (Zaehner)
68
IX
207
F 35
R VIII.1B (1)
F 7, F 35
R R VIII.1B (1) F 59, F 35
VIII.1B (2)
69
X
) (
211
F 35
R VIII.1B F 35
F 35
F 35 R VIII.1B
70
XI
،. .
.
.S1.2 .215
216
.F7 ,n° 3757 .
217
.F7 , n° 3757 .
71