Zurvanica III By R. C. ZAEHNEE W ITH this article the series "Zurvanica" comes to an end. There still remain passages in the Denkart deserving of attention, notably in the fourth book. The author has, however, found the relevant passages in that book so obscure and so difficult that he cannot undertake to publish a translation of them for a long time yet. In the present article all passages of importance have been collected from the third book. To these have been added the celebrated Daharl passage in the Sikand Gumani Vazar and the conclusion of that book. The translation of certain Pahlavi terms has sometimes been a source of embarrassment. Thus akandrak is sometimes rendered by "limitless", sometimes by "infinite". I would have preferred to put " infinite " in all places, but for the sake of clarity " limitless " has been used in such cases as a contrast with " limit" or " limitation " is required. Another case is tohmak for which the English " seed " is wholly inadequate : in our texts it represents the original substance from which the whole phenomenal universe derives. Following my original plan I have refrained from discussing such questions at length, ,as I wish to deal with them in a later work. I. DkM., p. 128,1. 16 'Apar 'han i 'har a/?is niyaz, 'x v at 'hac 'har ape-niyaz; 'han i 'har 'andar, 'x v at 'andar hec ; 'han i 'apar 'har raSenltarlh, [i 'ut] X v at 'hat! hec i 'be 'ne raSenisnlk,—'hac nikez i veh-den. 'Et ( ° > abun 'ut bunomand 'pat kar, 'ut 'hastlh-ic i 'har '5 Zaman niyaz. 'ut ape Zaman hec kartan *i 'hast 'but 'bavet, 'ne attok 'hend. 'ut Zaman 'o hec 'hac 'imesan 'pat hec 'cis 'ne niyaz. 'ut 'han i 'har gohr 'andar, 'x v at 'andar hec, Gyak. 'ut 'apar 'har raSenltar, 'x v at 'hac hec i 'be 'ne raSenisnlk, danaklh i Ohrmazd. II. DkM., p. 132,1. 21 'Apar 'hastih *'ut paStaklh [i] 'ut yuttarih i 'hastlh 'hac paStakih,— 'hac nikez i veh-den. 'Et 6ey6n poryotkesan 'hac 'veh-den nikez guft;—'hast i hamayik Ohrmazd datar 'ut den danaklh 'i-s 'pat nerok vehlh, Gyak 'i-s geteh VOL. IX. PART 4. 57 872 R. C. ZAEHNER— 5 'apar, 'ut Zaman 'i-s 'hast hamaylklh. paStaklh 'i-san 'hastlh, ("' 'han i Ohrmazd datar 'hac dahisn-kartaklh, 'han i den danaklh <'hac> 'sa^ v an kamlk-danakiha 'ut kar, 'han i *Zaman Gas {'hac 'han i> 'pat Zaman 'andar Gyak 'dat sayltan-ic i dahisn. 'ut yuttarlh i 'hastih [i] 'hac pa8tak [i] 'en-ic 'kaS 'han 'hastlh ape- 10 paStak ['pat] 'o martom, 'pat x v atlh 'but; < * > 'vas 'but *sayen abun bun bunomand, 'hast i apaStak '5 martom. 'ut 'ne 'hec paStaklh ape 'hastlh 'but sayet. III. DkM., p. 198,1. 18 'Apar 'ne 'hast 'ut 'ne 'bavet sacltan i hec atuvanik 'apar vehlkan bunist datar Ohrmazd; 'ut kanaromandlh 'ut *akanaraklh-ic 'i-s tuvan,—'hac poryotkes go/Jisn, nikez i veh-den. 'Et abun 'vehlkan bunist datar Ohrmazd visp-akas, visp-tuvan, 5 visp-x v ataylh. 'ne 'hast 'ut 'ne 'bavet 'ut 'ne 'but 'apar 'ave veh-kam i kdrpak-kar *hec atuvan. 'en-ic paStaklh 'kaS tuvan 'har 'andar («) *§ayen fravand, 'ave i vispan ham bun 'ut yazat Sayen 'har-tuvan. 'ut-as tuvan 'pat 'han i andar sayen fravastak kanarakomand, 'ut 'pat 'han i abrln akanarak; ceyon kanarakomandlh-ic 'i-s 'pat 10 geteh, 'ut akanaraklh [i] 'i-§ 'pat Zamanak. IV. DkM., p. 207,1. 1 'Apar Zaman 'x v at 'ut-as ^ v atih 'ut kanarak,—'hac nikez i veh-den. 'Et Zaman 'x v at hame, 'ut-as ^ v atlh '"' drang; 'ut pat-is 'hast kartarih nerok t 6 ' geteh. 'hast hamaylk 'han 'i-s 'pat nerok. 'ut-as kanarak yumbisn i geteh 'andar Vay 'pat Spas, ceyon rosnan vazisn, 5 vat vayisn, 'ap tacisn, urvar roSisn, 'ut 'har W *ner5k kar 'andar Vay. 'ut hangartlk 'but 'bavet < d > hamak. V. DkM., p. 221,1. 11 'Apar 'vehlh ['vehlh] 'ut vehlh bun 'ut 'vehlh ravaklh 'ut 'vehlh vimand 'ut 'vehlh vihan 'vehlh cim, hangartlklh 'ut-as zahak osmurisnan *i 'vehlh: 'ut 'vattarlh ravaklh 'ut 'vattarlh vimand 'ut 'vattarlh cim, 'ut 'vattarlh hangartlklh [i] 'ut-as hunusak osmurisn, 5 'ut 'vattarlh raSenisn 'pat bun 'ut miyan <'ut> frazam,—'hac nikez i veh-den. 'Et 'vehlh-ostikan 'vehlh- < " > <^ v atlk> Spenak Menok. 'ut 'vehlh bun ham 'o veh-den, 'hast 'han i katar-ic-e i 'pat apar-rasisnih 'ut pat-is kartarih sut; 'ut 'vehlh [i] ravaklh i 'ave 'veh ' * > (Spenak ZURVANICA III 873 Menok) 8-ic 'i-s x v atih, i 'hast danisn *'ut rosnih i danisn 'pat yut- 10 'nihatakih ham-vimand; 'ut kam, nerok, a/?zar 'ut tu^sakih 'ut *gyak 'ut zaman. 'ut-as paStak 'hac hamak menokik 'ut getehik 'vehih-raSenikan geteh 'i-san 'pat 'vehih-raSenakih W ocirisnlk, 'hast danaJdh i W osanisnik 'hac rosnih [i] 'apar get 'ke pat-is 'venend 'ut menend, veh-den 'ut W [gas] kam 'ke pat-is apayet 'vehih, 15 'ut nerok, a/?zar 'ut tuxsakih 'ut(-f) *zaman gas 'ke vehih nerok, geteh pat-is 'andar 'kunet vehih. 'ut vimand i 'vehih 'han 'i-s to) fra'namisn 'hac '^es, 'ut a-fra'namisnih 'hac 'be 'x v es, ceyon zindakih i 'pat x v atlh apayisnik 'ut stayisnik, 'ut-as anapayisnikih (*) *astavisnih 'hac 'be 'x v es, i 'hast vimarih 'ut vastih 'ut 20 zarmanih vinas druvandih. 'ut vihan i 'vehih 'andar dahisnin ^ v atik 'vehih ratih i daman 'pit x v atay datar Ohrmazd. 'ut-as cim apayisn kam 'i-s 'apar dahisnan sut matan 'i-s 'vehih 'o dahisnan. 'ut 'vehih hangartik patman, 'ut-as zahak dat: zahak 5smurisnan ^rat p^em 'ut sarm 'ut mi ft* 'ut ratih 'ut rastih, spasdarih, aparik [i] 25 hunaran pat-is Amahraspand 'hamist aparik [i] menokan W *yazdan 'x v atih; martom zindakih 'ut druvist apatih 'ut ^ v atayih 'ut den-danakih 'ut Mrpak-ahravih 'ut 'hamist geteh 'veh dahisnan nevakih vinariSnih. 'ut 'vehih raSenisn 'pat bun datarih ravakih i dam, 'pat miyan dam vinarisn patvandisn [i] 'ut 'vattarih 30 vanitarih, 'pat frazam ajSigat bavandak vanitarih, hac-is ham dahisn bozisn, apecakih, yavetanak nevakih 'ut W ) Setay. 'ut 'vattar-ostikan 'ut vattarih-^ v atik dusakas Ganak Menok. 'vattarih bun 'han ham <'o> 'vattar (*) *den, 'hast 'han i katar-ic-e 'pat 'apar-'rasisnlh ziyan. 'vattarih ravakih i 'ave 'vattar Ganak 35 Menok zflr-mito^tih [i] 'ut tarn zur-mito^tih (1) yut-'nihatakih ham-vimand ; 'ut kam, nerok 'ut tuxsakih 'ut ajSzar 'ut gyak 'ut zaman. 'ut-as paStakih 'hac 'han i 'vattar-kartaran 'pat 'vattar- kartarlh 'darend tamik mito^t 'ke pat-is 'vattar W cihend menend, 'ut kam 'ke pat-is 'vattar apayet, ' m ) *nerok-ic 'ut vicoSisn 40 a^Szar 'ut zaman gyak 'ke 'vattarih 'pat geteh pat-is 'andar 'kunet. 'ut vimand i 'vattarih 'han i 'pat x v atih a-fra'namisnikih, 'ut-as fra'namisn 'hac 'be ; ceyon margin i 'pat x V a t m anapayisnik 'ut *astavisnik, 'ut-as apayisnikih 'ut stayisnikih 'hac 'be, i 'hast vimarih, vastih 'ut zarman, skohih 'ut bes i 'vattar 'hac marg. vihan i 'vattarih 45 'andar geteh 'ut menok daman hamak vatih bun Ganak Menok a/?igat. 'ut cim i rasisn i '5 daman 'vehih a/Jigatlk anakih-kam i 'ave druz 'pat ziyan i Spenak Menok daman, ahokenitan 'i-san 'pat 'han i 'vattarih bun vihan i 'har anaklh. 'ut 'vattarih hangartikih Frehbiit 874 R. C. ZAEHNER— 50 'ut Apebut; 'ut 'vattarih hunusak adat. 'ut hunusak osmurisnan az 'ut esm, ken, arisk 'ut dru^tarlh, ("> dronih 'ut panlh 'ut anispasih 'ut aparik [i] ahokan i pat-is 'dev druz dus^ v atih ; hac-is martom sastarih 'ut ahramoyih, vimarih 'ut skohih 'ut dusakasih *'ut vinas druvandlh 'hamist aparik geteh dahisnan anakih visopisn. 'ut 'vattarih 55 raSenisn 'pat bun daman ahokenisn, 'pat miyan kosisn [i] 'ut aso/J i 'andar gumecakih, 'pat frazam frazanIha raSenitarih i 'veh Spenak Menok, vanitakih i 'pat 'vehih nerok. kes-daran 'ke bun evak kes 'i-san 'han bun spenak ganay, 'ut 'veh 'ut 'vattar, stayastak nikohitak guft 'bavet. VI. DkM., p. 228, 1. 1 'Apar ^rat, kam 'ut kar 'ut 'zaman i Ohrmazd,—'hac nikez i veh-den. 'Et Ohrmazd 'pat harvisp-akas ^rat kamik handacisn brit 'pat kar zaman kanarak, 'pat zaman kar kanarak: 'hac fratota 'tak 5 a^Sdom kanarak matan [i] 'bavet. kar 'pat spurr-karih 'apac 'o bun asan, zaman 'pat spurr-kanarak-sacisnih 'apac 'o bun akanarakih matan, i 'hast fraskart, druz ajSsihik 'ut rista^-ez, tan i pasen, ham dahisn bozisnik 'ut yavetanik setay. 'ut-as ^rat 'ut kam 'ut kar 'ut zaman avartisnik, 'hast 'hac fratomik handacisn 'apar 'o 'han 10 '"' kam handacisn sacisnik ravak ; 'ut-as 'andar matiyan ravakih i den Mazdesn 'hamist dam 'pat patvandisn i 'o fraskart, 'apar asafiisnih i 'har anajSisnik, apertar 'han i den i Mazdesn 'ut dam visistakih i 'hac fraskart 'baveh. 'ut 'martom kam 'ut kar dasta/?ar den Mazdesn. 'har Ohrmazdik frazam sut, 'ka8-ic 'pat 15 geteh 'hac pityarak nikohisn ziyan-e 'andar 'heh : 'be 'han dasta^Sarih frase^S i daman, 'sax v an 'pat anak patest burtarih, Ganak Menok manak. VII. DkM., p. 282, 1. 7 'Apar 'han i 'pat gartisn 'apac 'o bun, 'ut 'han i 'pat rastak 'hac bun 'o 'sar patvand,—'hac nikez i veh-den. 'Et 'hac veh-den nikez 'hac 'han i 'pat gartisn 'apac 'o bun patvand, Zaman ; 'hac 'han i 'hac bun '5 'sar 'pat patvand, danakih. 'ut ZURVANICA III 875 Zaman *raS 'et oyon nikezlt 'ku 'hac kar nerok bun tohmak i 5 apistaklk ("' arsnotacin 'nam, 'pat datar apurisn, fratom kar kunisn 'i-s Zamanak kunisn '*' hambatast; 'hac kar kunisn kar frazamisn 'i-s Zaman brin kanarak hambatast; Zaman [frazamisn] brin kanarak patvand 'apac 'o akanarak Zaman i 'hast hamayikih yf&tih 'ut asacisnih i 'pat tan i pasen 'ave x v eslkan. ceyon dasta/Saran Zaman 10 raS guft 'ku Zaman 'hac bunlh akanarak 'but, 'pas 'be '5 kanarako- mandlh niSat, 'pat 'sarlh 'apac '5 akanaraklh *vartet. 'ut-as datastan Zaman 'hac akanaraklh (x) bunik 'pat brln-kanaraklh i karlk, ravisnik 'ut sacisnlk 'apac '5 akanaraklh i frazamik patvast. M 'ut danakih ra§ 'et oyon nikez 'ku 'pat datar a/3dlh ['hac] 15 danaklh akanarak-zamaniha 'pat-i§ nerok, afrac-*sacisnlh i Ohrma'zd _^ v atlh 'ut ^ v esik i 'pat Zaman i akanarak 'bavet, 'o 'danastan mat: 'hac 'hail 'be akam ^ *uzisnih a^igat 'apar 'han 'i-s mito^tlk t e) anhastkarih i 'han i 'ave ^ v atlh 'ut ^ v esik patvastet: 'ut 'hac 'han 'be patvand frac *gastlh i* 'ave x v atlh 'ut ^ v eslk 'pat '^ v es 20 ostam 'danastan hambatast. 'han hand 'danastan apayast <'pat> 'ul uzisnlh i 'ave datar 'o dam dahisnih. 'ut 'hac 'han 'ul uzisnlh fratom hacislk 'han i anayr rosn: 'hac 'han anayr [i] rosn rastlh menok ['ut 'hac 'han anayr rosn rastlh menok] 'pat patvand 'hac danaklh [i] 'pat nerok a/?zonlklh [i] 'o 'danastan i visp : 'hac 'danastan 25 i visp tuvan i 'pat kartan i visp 'i-s kam: 'hac 'han 'be dam dahisnih 'ut a/3igat pat-is vanitarlh 'ut dam 'apac 'o 'x v es kartarih 'ut yavetan [aySigatik] 'andar hamak satlh vlnartarih i Ohrmazd. 'oh-ic os (?) i Zaman i akanarak 'ut 'han i kanarakomand,—'hac nikez i veh-den. 876 E. C. ZAEHNER— 'Et ceyon danisn 'apar 'hast ( " > *'but ['hast] visp-ic sahma.no- 5 mand, 'ut tuvan 'har 'andar sayet 'butan, sayet 'but kanarakomand paStak, 'oh-ic sahmanomandlh i danisn i visp-ic, tuvan i 'apar-ic visp nikezak < d ' akanaraklh. '5h-i6 [i] Zaman dahisnan bun, Ohrmazd hamayikih, 'ut-as kanarak5mandlh 'but sayet, W *'ku dahisn 'andar brinomand zaman. 'ut os (?) i Zaman i akanarak drang 10 i hamaylk i abrin 'pat 'but 'bavet, 'han i kanarakomand drang sacisnlk i brinomand 'pat 'bavet 'but. X. DkM., p. 347,1. 1 'Apar 'x v arr apurak, tohmak, 'ut < a > darak-^em, 'ut ba^tar i 'o getehik tohmak, 'ut ba^sisn-framan, parvarak 'ut 'payak i 'pat tohmak 'ut 'andar tohmak tan; 'ut-as kar 'ut 'apac patiyruftar 'ut 'apac patvastar i '5 ^ v esavand,—'hac nikez i veh-den. 5 Et 'x v arr apurak datar Ohrmazd. tohmak 'ke hac-is vicarlhet 'han i anayr rognlh. 'ut-as darak-*^em menokik atur 'ut 'ap 'ut gil menok, 'ut geteh atur 'ut 'ap 'ut gil geteh. 'ut ba^tar i '5 getehik t5hmak 'hac [dat] datar framan menokan yazdan 'hend, ba^sisn- framan i 'o tohmak, 'andar tohmak 'o tan mat, Zaman i 'han i kar 10 'pat 'han '^ v arr 'andar 'han tohmak 'pat 'han tan raSenitan apayisnlk. 'ut parvarak 'ut 'payak i '^ v arr 'apar tohmak 'ut tan i 'andar <*' 'x v es 'ut ^ v esik, 15 cand-as 'x v arr sahman. 'ut 'apac patiyruftar[Ih], kart kar 'ut han- zaftak karekar, 'avesan i bun 'darak-^em. 'apac patvastar i 'o [ij ^ v esavand, 'han i bahrik 'o tohmak tohmak 'ut tan tan, 'ut hamaklha fraskart zaman '5 fraskart kartaran '^ v arromandan hanbatak 'pat pat-is kartan i fraskart, 'ut 'pat tan i pasen 'o harvist a^ v i astSmand, 20 datar Ohrmazd visp-akas visp-tuvan. XI. SGV., Chapter XVI, §§ 53-111 (53) Nun goem na^ust awar budan n§ sayastan i haci hastaa &is i akanaraa (54) b§ 5waz ^ i akanaraa ^ v anom fthi u Jaman. (55) aca i o hast andarun pa Jamandl u Jamam hasta, 9isa kanaraomafid vinihat. (56) inca ku agarsa yaki u dul awar goyehat az a, cun. yaki ba pa 5 hamaiha t a ' farawastal i #is aina. n§ bahot: (57) ci yak In ku na du : (58) du In ku bun yak *u Judai i yak az dit. (59) i na du ^ v anihat (60) ka yak b§ pa hama. farawastal i yaki n§ snasihat; (61) u dul ZURVANICA III 877 ba pa Judai i yak yak na sayat budan. (62) yak a, i pa yakl yak u ostya pa yakl. (63) yak u du andar tu^maa i candi maraomandl; (64) u candi u maraomandl u hamai u judai i cun man guft ba kanarao- 10 mandl budan na sayat. (65) 5ca myanaa danasna, rosan. (66) dit In ku akanaraa a. bahot i pa danasni na farawandihat: (67) ka pa haci danasni farawastan na sayat, andar danasni i yazat farawastan na sayast acar. (68) a, yazat x v adl i ^ V 5s aca i tar bunyastaa hamaiha andar danasni na farawandihat. (69) kas ^ v as x v adl andar 15 X v as danasni na farawandihat, a, vlsp-vaha u visp-vln guffcan '*' vahar. (70) ci vlsp hamai vazarat. (71) u hamai hama, kiistaa farawastal ra hama x v anihat. (72) hama, kustaa farawastaa kanaraomandl acar. (73) a, yazat ka az hama farawastal i ^ v as agah kanaraomand sazat angardan. (74) agar akanaraa 20 anagah. (75) fradim danasni i dana azas W ^ v azlrasni danastan i ^ V 5s ^ v adl u cuni u candi. (76) ka 3, i ^ V 3s hama x v adl u cunl u candi anagah awarica awara cuni u candi dana but guftan vahar. (77) liica ku cuii akanaraa afarawastai ra pa danasni na farawandihat. (78) a, In kus hama ^ v adi dana aya hast i adan, hama rosan aya hast i tarlk, 25 hama zindaa aya hast i murdaa *aza§ anagah. (79) dit In ku rosanl i ja i adar ayawom, bahar i az ham zurva.nl hast aya na. (80) ka bahar i az ^ v adi i zurva.ni hast, a, e huzvarad ku fts kas bahar azas ba^tan sayat baharmand sayat budan. (81) baharmand ba ka haminidaa anda na sayat: (82) u haminidaa 30 ba az haminldar kas a. haminidaa haminlt, aina na vazirat: (83) u ka bahar kardaa kanaraomand vinihat, bun kas bahar azas ham ainaa kardaa kanaraomand budan aguma., (84) pa a, ci goend ku vlsp bar bahar 0 bun guwai dadar. (85) a. ka bahar kardaa kanaraomand ayawom, aca bun ba ka kardaa u az bahara haminidaa kanaraomand 35 aina budan na sayat. (86) IfiSa ku akanaraa na ba^sihat: (87) ci bahar az hamai ba^sihat, (88) u hamai awar kanaraomandl guwai, (89) cun man azawar namut. (90) ku hastl Sunl i bun ba az humanal u angosldaa i bar aina, na ayawom. (91) har ci pa bar ayawihat (92) pa bun ham ainaa budan 40 awar. (93) a ka kardal u kanaraomandl pa bar ayawasnl ham az vazar bunica kas bar azas pa kanaraomandl aguma. (94) dit In ku akanaraa a bahot i W apara^t Ja, u < e ' avaman X v adi, (95) vas han ja nisami azas parent nast. (96) a, ka du bunyastaa akanaraa u asaman-^ v adl goyehat, asmana zamya ^amast tani-karda, 45 va^sasna,, Jana, rosana, baya, amasaspanda, vasa hambarasna, kas^, jat-naml a2 judai i yak yak az oi dit, na samanmand sayat budan. 878 R. C. ZAEHNER— (97) as hama. andar ci u ku dat. (98) ka du bunyasta. hamasaiha apara^t-ja but hand, (99) ba agarsa % v adl i akanaraa kanaraomand 50 kard u ja, i In hama. hasta, buda bahSda kard budan cun sayat. (100) agar gohar i hama akanaraa kanaraomand budan sayat a nastica budan sayastan awar. (101) a. i awar avardisnl i gohar goend vahar. (102) inca a danat ku akanaraa a, bahot kas para^t i azas fradim 55 na (/) *bat. (103) haci Bis jat az oi Juda azas budan. na sayat. (104) ba az vimand i akanarai na snasihat. (105) aya sturdaiha a, 0is i na danat ku ci hama goet u stazat u sa^un awar rainat kodaga, kodak-danisna padas vyawaninat, anda rah 5 ci. (106) agaras to) a^ v araidiha Inca goet kus ^ v adl akanaraa vas danasnica akanaraa 60 pa akanaraa-danasni danat ku akanaraa hast, (107) a vahar *u dubar vahar. (108) yak in ku danasni awar 0is a, i pa danasni ayaftaa u afidar danasni farawastaa. (109) ^isica ba a. i andar danasni hamaiha farawastaa u ayaftaa afida burldaa na snasihet. (110) [i] dis danasni pa hama sna^tan i 0is bahot; (111) hama, sna^tan i #is pa 65 hama *farawastal i fts andarun danasni bahot. XII. gGV., Chapter VI, §§ 1-34 (1) u han vyawani i asa, nast-yazat goea., (2) kasa. (a) daharl ^ v anafid, (3) ka az arg i dim u ran] i pa karbaa varzldan <*' va^t astafid. (4) u draisni i awavlmand vasiha draend, (5) Ifi § nigarat, (6) ku In gaha, awa vas ainaa vardisni u araisni yas andama, awazara, u patyaral 5 i yak 5 dit u gumazasni yas yak pa dit akanaraa jaman bunyastaa angarand. (7) u Inca ku n§ karbaa mazd u na gunah padafrah u na vahast u doza^' u na rainidar i karbaa u bazaa hast, (8) Inca ku 0is awaz ga^I, u mainyo nast. (9) cun man azawar nawast u nisaninlt (10) ku kardaa ba az kardar 10 u vazldaa ba az vazldar btidan awa, ha sayat, cun nawastaa ba oz nawas tar vlrastan, mg,n ba raz u dasaa,; (11) hamoln kardaa ^is ba kuna, budan na sayat. (12) u In ga^I az gumazasni i zora hambidlga, (13) awa, vasa ^Ira jat-cihara, jat-gtina, ]at-boya, jat-dasaga,, |at-sardaga, awa, pasa^t 15 vazlt kard astat cun man azawar awar tan guft (14) ku az vas 0is i cun ast u pae u pat u ray u post u ^un u vat u < c > *va§ u < d > daryam u dast u pae u sar u iskam u awara andama andarunl u baruni pasa^t kard astat. (15) andar du stun [i] vas ainaa 9is [i] jat-gohar i jat-z5r ra. hamasaa na kardaa (16) aya ba kardar budan na sayastan awar. ZURVANICA III 879 (17) u ham ainaa awara dam, urvar, dra^t u aw atas u zaml u 20 vat vasa. rainisni fi] no ^ v at o x v as kar u na rainldar hand. (18) basg, rainldar u dasaa u kunae hast. (19) u vazar kasa az rainisni 5 rainisni u az sa^un o sa^un, az hafigam o hafigam vardina raina na cun kam u awayast i kardaga be cufi a, i raina, u kuna. (20) adufinica vardisni i sala. maha, roza, Jamana, dasaamafidl gardasni i spihir u 25 staraa i pasa^taa u ^ v ars5t u mah i vlnardaa i M hvaspln-rawasni i Siharl-gardasni. (21) Ifica namudari ku har ciharl candisna. az ciharanldara kas oi ciharl candisni ciharanlt. (22) 9z aware Jatarl u Jat-rainisnl i andar g§01, (23) az g§01 pa ] am^n Jaman hafigam hafigam sayat danastan ku In ga dl na awarainldar, 30 (24) ayas rainldar na yazat i farzanaa i ciml-kunisni i akanaraa-zor u asman-varz. *oca i ka gaha frahmafidl u zarmani u marg adufi vinawada ku ham mardum u gospafid u ham cihara, u dra^ta, az Jva.nl o plrl, az plrl 5 margl madan ciharl; (25) az plri awaz o Jva.ni, az margl awaz 5 zindal mat kasica na vlnihat, u guftan na tva.; (26) 35 naica Ifi minidan guftan groistan sazat (27) ku padadahisni i karbaa u padafrah i bazaa nast, (28) naica cihar i hama dama. ayawasnl dadar u marocinldar maladarl. (29) Ifica kusa. garami i W *nyawasni dostatar ku ^ v ari i dusnam vatarl; (30) cisa nakl padas kunafid, [u] spasdar ; ( 3 1 ) u k a m u s t 40 vinafid, garzldar bafid. (32) azica In ba^t u dahisni i b§ az mainyu^ mainy5I budan na sayat. (33) adunnica pa cihar i har soisnimanda, (34) pa har x v astaw u to) vadafig i ayaft, ^ v ahisnl omat-darasni 5 awartar-nigarasni awar marduma, b§ awar dada. u murva. u cihar- paea padal. 45 Translation I. DkM., p. 128, I. 16 On that of which all has need, and which itself has need of nothing ; and that which has all within it, yet is within nothing; and that which directs all, yet itself is directed by no outside thing:—from the " Exegesis of the Good Religion ". This that (Time) has no origin, yet through action has an origin. 5 The existence of all has need of Time. Without Time one can do nothing that is or was or shall be. Time has need of none of these 880 R. C. ZAEHNER— for anything* That within which every essence is, yet itself is within nothing, is Space. That which directs all, yet itself is directed by no 10 outside thing, is the Wisdom of Ohrmazd. II. DkM., p. 132,1. 21 On existence and manifestation, and the difference between existence and manifestation:—from the " Exegesis of the Good Keligion ". This is how the Ancient Sages have spoken from the " Exegesis 5 of Religion " : eternal are the creator Ohrmazd and the Wisdom of Religion through whose power is goodness, and Space on which his matter is (founded), and Time which is his eternity. The manifestation of their being:—that of the creator Ohrmazd is from the act of creation; that of the Wisdom of Religion from the word, wise in will, and from 10 action; that of Time and Space from the fact that creation had to be created by means of Time and in Space. The difference between existence and manifestation is this that when existence was unmanifest to man it existed in its selfhood: it was merely potential, without origin, yet an origin and having origin, that is to say unmanifest to 15 man. There can be no manifestation without existence. III. DkM., p. 198,1. 18 On there not being and the impossibility of there being anything not within the power of the principle of the good, Ohrmazd, the creator : on the limitation and limitlessness of his power : —from the words of the Ancient Sages, the " Exegesis of the Good Religion ". 5 This that he who has no origin, the principle of the good, the creator Ohrmazd is omniscient, omnipotent, universal Lord. There is not, nor was there, nor shall there be anything impossible to his good and virtuous Will. This too is revealed, that since all power is confined to potentiality, he who is both origin and God of all, is 10 omnipotent in (the sphere of) potentiality. His power, in so far as it is confined to potentiality, is limited ; but in so far as it is unimpaired, it is limitless. Thus he is limited by matter, limitless through Time. IV. DkM., p. 207,1. 1 On Time itself, and its selfhood and limitation: —from the'' Exegesis of the Good Religion ". This that Time itself is eternal, and its selfhood is duration ZUKVANICA III 881 Through it matter receives the power of action. That which arises through its power is eternal. Its limitation consists in the movement 5 of matter in Space (Vay) by means of the Firmament (Spas), as, for example, the flight of the luminaries, the blowing of the wind, the running of water, the growth of plants, and all power and action in Space (Vay). In short (Time) was and shall be all. V. DkM., p. 221,1. 11 On goodness, the origin of goodness, the movement of goodness, the definition of goodness, the cause of goodness, the reason of goodness, what it is summed up in, and the categories of the offspring of goodness. On the movement of evil, the definition of evil, the reason of evil, what evil is summed up in, the categories of its abortions, the 5 promotion of evil at the beginning, middle, and end:—from the " Exegesis of the Good Religion ". This that he who-governs good and whose selfhood is good is the Bounteous Spirit. The origin of goodness is also in the Good Religion, that is to say whatever causes benefit when it supervenes and is put 10 into practice. The movement of the goodness of the good Bounteous Spirit, that is his selfhood, is eightfold: it is Wisdom and the Light of Wisdom which are proper to his distinct nature, and Will, Power, Means, Effort, Space, and Time. It is revealed that of all those (powers), spiritual and material, which promote goodness in the world 15 and are distinguished by the promotion of goodness, it is Wisdom that descends from the Light on to the earth and by which (men) see and think well; the Good Religion and Will for which goodness is required ; and Power, Means, Effort, Time, and Space which are the power of goodness, and through which the world practises goodness. 20 The definition of goodness is that which of itself develops, while hindrance of its development comes from outside itself; just as life in itself is desirable and worthy of praise, and that which is undesirable and unworthy of praise comes from outside itself, such as illness, disease, old age, sin, damnation. The cause of goodness in creatures 25 is the very goodness and generosity of the Father of Creation, the Lord and Creator, Ohrmazd. His reason, wish and will for his creatures is that the benefit of his goodness shall come to them. Goodness is summed up in the Mean: its offspring is the Law. The categories of this offspring are Wisdom, good character, modesty, love, generosity, 30 rectitude, gratitude, and the other virtues that are linked to the selfhood of the Amahraspands and the other spiritual-gods. Thence 882 R. C. ZAEHNER— is the life of man, sound prosperity, lordship, knowledge of the Religion, salvation by virtue together with the promotion of welfare 35 among the good creatures of the world. The promotion of goodness consists, in the beginning, in setting creation in motion; in the middle, in directing and continuing creation and the conquest of evil; at the end, in the complete conquest of the Adversary, whence is the salvation of all creation, purity, eternal well-being and bliss. 40 He who governs evil and whose selfhood is evil is the Destructive Spirit of evil knowledge. The origin of evil is also in the evil religion, that is to say whatever causes harm when it supervenes. The move- ment of the evil of the Destructive Spirit is in Lying Falsehood and the Darkness of Lying Falsehood which are proper to his distinct nature; 45 and Will, Power, Effort, Means, Space, and Time. It is revealed that of the evil-doers in evil deeds, they hold that it is the Dark False- hood by which they perceive and think evil, Will that for which evil is required; Power, Striving, Means, Time, and Space that through which evil is practised in the world. The definition of evil is that 50 which of itself does not develop, while development is from outside : just as death in itself is undesirable and unworthy of praise, and that which is desirable and worthy of praise (to itself) comes from outside, such as illness, disease, old age, poverty, and torment, which are worse than death. The cause of evil in spiritual and material creatures 55 is the origin of all evil, the Destructive Spirit, the Adversary. The reason for its coming upon the goodness of creation is the Lie's desire of destruction, inherent in an adversary, for the harm of the creatures of the Bounteous Spirit, and for their defilement by means of evil, the original cause of all injury. Evil is summed up in Excess and 60 Deficiency : and the abortion of evil is Lawlessness. The categories of this abortion are Lust, Anger, Vengeance, Envy, Deception, Guile, Avarice, Ingratitude, and the other vices that are linked to the evil selfhood of the Demon and the Lie. Thence is tyranny over men, heresy, illness, poverty, evil knowledge, damnation in sin, together with all 65 the other injury and confusion of worldly creatures. The promotion of evil consists, in the beginning, in the defilement of creatures; in the middle, in strife and confusion in the contaminated state; at the end, in the wise control of the good Bounteous Spirit and the defeat (of evil) by the power of goodness. 70 The religion of those sectaries who (favour) one principle is forced to declare that that principle is Bounteous and Destructive, good and evil, praiseworthy and blameworthy. ZURVANICA III 883 VI. DkM., p. 228, 1. 1 On the Wisdom, Will, Action, and Time of Ohrmazd :—from the " Exegesis of the Good Religion ". This that Ohrmazd, by his omniscient Wisdom and the projection of Ms Will, fashioned a limit for Time through Action, and for Action through Time. Their course proceeds from the first term to the last. 5 Action, at its fulfilment, returns to its original state of rest: Time, when its full term has elapsed, returns to its source which is the infinite ;—that is the Rejuvenation, the defeat of the Lie, the Resurrec- tion and Final Body, eternal bliss delivering all creation. His Wisdom, Will, Action, and Time are immutable. From the first io projection of his Will till the last they are effective and in motion : in particular the forward motion of the Mazdayasnian Religion together with creation proceeds within them till it reaches the Rejuvenation, so that every destructive thing is rendered ineffective, especially that which causes the separation of the Mazdayasnian Religion and creation is from the Rejuvenation. The rule for man's will and action is the Mazdayasnian Religion; and the end of all that is Ohrmazd's, is benefit, even though on earth some harm should accrue to it owing to the reviling efforts of the Adversary. But the end of the rule of all that is destructive is harm, even though on earth the semblance of 20 benefit should accrue to it owing to the wiles of the Adversary. Thus it appears that the Wisdom of Ohrmazd and the projection of his , Will are an immutable benefit to the whole of creation. The religion of those sectaries for whom the will of God is mutable and, every day, has another sign, and for whom the word of God 25 threatens to fill Hell with men (makes) him whom they hold to be God, resemble the Destructive Spirit, in that his will is unstable and disturbing to creatures and that his words threaten them with distress. VII. DkM., p. 282, 1. 7 On that which returns to its origin, and that which is regularly continuous from beginning to end :—from the " Exegesis of the Good Religion ". This, from the " Exegesis of the Good Religion ", concerns that which, revolving, returns to its beginning, Time; and that which 5 continues from beginning to end, Wisdom. Of Time thus it is taught. 884 R. C. ZAEHNER— From power of action, the original source, whose Avestan name is " arsnotacin " (semen-flowing) (arose) first, through the creation of Ohrmazd, the performance of action with which coincided the entry of 10 Time into action : from the performance of action (arose) the com- pletion of action with which coincided the fixed limit of time. The fixed limit of time merges into Limitless Time whose selfhood is eternity and the continued existence of what is akin to it at the Final Body. Even as the Religious Authorities have said concerning Time :—Time 15 was originally limitless; then it was subjected to limitation: at the end it returns to limitlessness. The norm of Time (proceeding) from original limitlessness through limitation fixed in action, motion, and passage, returns to the final limitlessness. Of Wisdom thus it is taught. By the Creator's marvellous power, 20 Wisdom, through Limitless Time and by its power, that is the permanence of the selfhood and kindred of Ohrmazd which results from Limitless Time, entered (the stage of) knowing. From this resulted the Adversary's unpremeditated efforts to destroy its selfhood and kin by lying means : from this resulted the development of its 25 selfhood and kin coincident with the knowledge of its own nature. This much knowledge was necessary for the Creator's creative effort. The first result of this effort was the Endless Light. From the Endless Light arose the Spirit of Rectitude, derived from Wisdom through an increase of power, for the knowledge of all: from knowledge of 30 all (came) power to do all it would : thence creation and the Adversary's defeat thereby, the bringing back of creation to it (Wisdom) and the eternal rule of Ohrmazd in perfect joy. Such is the origin of all good things, the good origin, the good source of the power of all goodness : all good creatures derive from it, whether they be direct 35 results by creation, or by derivation as sheen from brightness, bright- ness from brilliance, brilliance from light. VIII. DkM., p. 290,1. 8 On that which was before, and that which was with, and that which was after creation :—from the " Exegesis of the Good Religion ". This that that which was before creation was Limitless Time : that which coincided with the very act of the Creator's creation was 5 limited Time : that which was after creation was action (continuing) till the Rejuvenation. • ZURVANICA III 885 IX. DkM., p. 293, 1. 15 On the confined nature of knowledge and the possible (power), and the limitlessness and limitation of Time, and the foundation (?) of limitless and limited Time :—from the " Exegesis of Religion ". This that since knowledge is confined to all that is present and past, and the possible (power) to the future (potential), and since the 5 future is obviously limited, it follows that the confined nature of the knowledge of all and of the possibility of (power over) all gives an indication of the limitless. Thus Time is the source of creation and the eternity of Ohrmazd; its limitation was necessary, for creation takes place in a defined time. The foundation (?) of Limitless Time 10 is eternal duration, undivided into past and future ; that of limited time is transient duration, divided into future and past. X. DkM., p. 347,1. 1 On the fashioner of Fortune, its seed, that which preserves its character, that which distributes it to material seed, that which has command over the distribution, that which fosters and protects it in the seed, and the body within the seed ; on its work, and him who receives it back, and him who returns it to his proper owner :—from 5 the " Exegesis of the Good Religion ". This that the Creator Ohrmazd fashioned Fortune. The seed from which it was separated, is the Endless Light. Spiritually the spiritual fire, water and earth preserve its character; materially the material fire, water and earth. By the command of the Creator the 10 spiritual gods distribute it to the material seed. That which has command over its distribution to the seed and became incarnate in the seed, is Time,—the Time of Action,—which was necessary for the governing of Fortune in the seed by means of its body. That which fosters and protects Fortune over the seed and the body that is within 15 the seed, is Wisdom the guide, and generosity, rectitude, gratitude, contentment, and dutiful effort. Its work is to save and to cause salvation, to honour and to contrive that honour is shown to the man of good fortune by the fortune that is his and proper to him, as much as is the measure of his fortune. When the work is performed 20 and the agents are spent, those who originally preserved its character receive it back. And it is the omniscient, omnipotent Creator Ohrmazd who returns it to its proper owner (first) separately to the divers 886 R. C. ZAEHNEB— seeds and bodies, (then) at the time of the Rejuvenation in its entirety 25 to the generation of those highly fortunate ones who produce the Rejuvenation, so that the Rejuvenation may come to pass, and at the Final Body to all material existence. XI. SGV., Chapter XVI, §§ 53-111 (53) Now I shall first discuss the impossibility of any existent thing being infinite except only the Void and Time, which I call infinite. All entities which are within locality and temporality are seen to be finite. Thus if they stipulate unity or duality (it will be found) that 5 unity cannot exist except in an object that is completely self-contained : for the one is that which is not two : and two is that of which the origin is one and the separation of the one part from the second. Though this cannot be called two, for the one is not conceivable except as completely self-contained in its unity ; and duality cannot 10 exist except through the separation of the two ones. The one is that which is one in unity and confirmed in unity. Unity and duality are at the source of quality and numerality. Quality, numerality, totality, and separability, as I have said, can be nothing but finite. This is clear even to the moderately intelligent. 15 (66) Again the Infinite is that which cannot be comprehended by the intelligence : and since it cannot be comprehended by any intelligence, it follows that it cannot be comprehended by the in- telligence of God. Thus to the intelligence God, his own selfhood and that of the Dark Principle, as wholes, are incomprehensible. Since 20 his own selfhood is not comprehensible even to his own intelligence, to call him all-good and all-seeing is false. How should one explain a complete totality ? (71) A totality, because it is encompassed on all sides, is called total. That which is encompassed on all sides, is necessarily finite. 25 A God who is aware that he is encompassed on all sides, must be considered finite. If he were infinite, he would be unaware of it. The first knowledge of an intelligent being is precisely to know his own selfhood, quality, and quantity. To assert that one who is unaware of all his selfhood, quality, and quantity, should be cognizant of the 30 quality and quantity of others, is false. Thus the Infinite not being encompassed in any way, cannot be comprehended by the intelligence. It follows that it is not aware whether its whole selfhood is wise or ignorant, light or dark, alive or dead. ZUEVANICA III 887 (79) Again (we must consider) whether the light of the living soul, which we receive on this earth, receives a part (lot) from that same 35 Zurvanic substance or not. If it does receive such a part from the selfhood of Zurvan, then let them note that a thing from which a part can be divided must itself be composed of parts. What is composed of parts cannot but be joined together : and what is joined together is only distinguishable in so far as it is joined together by a 40 joiner. And since the part is obviously made and finite, so also the source from which the part is derived, must undoubtedly be made and finite, in accordance with the argument that has been put forward that every result and part bears witness of its source. So, since we find the part to be made and limited, it cannot be that the source is other 45 than made and composed of parts and finite. (86) Further the Infinite is not susceptible of division: for the part is divided from the whole, and totality indicates limitation, as I have demonstrated above. For I cannot conceive of the existence and quality of the source except by comparison and analogy with 50 the result. Whatever is perceptible in the result must certainly, in like manner, apply to the source. Since it is to be perceived in the result that it is made and finite, it may without doubt be deduced that the source from which the result derives is also finite. (94) Again the Infinite is that which is uncircumscribed in Space 55 and boundless in selfhood; and there is no other place or abode that is devoid of it. Now if it is said that the two Principles are infinite and boundless in selfhood, then boundless too are the heavens and earths toget

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Zurvanica. III.

R. C. Zaehner