{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/giants/giants.htm","path":"chr/giants/giants.htm","source_url":"https://sacred-texts.com/chr/giants/giants.htm","text":"{From the Bulletin of the School of Oriental and African Studies, University of London, Vol. XI, Part 1, 1943, pp. 52-74. The transcriptions of the original texts have been omitted in this version.}\nISAAC DE BEAUSOBRE, the Huguenot author of one of the best books ever written on Manich\u00e6ism (Histoire critique de Manich\u00e9e et du Maniche\u00efsme, 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 \u0393\u03c1\u03b1\u03c6\u1f74 \u03c4\u03c9\u0311\u03bd \u0393\u03b9\u03b3\u03ac\u03bd\u03c4\u03c9\u03bd 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 \u00c9critures Manich\u00e9ennes, ii, 32) with a book whose contents are briefly indicated in the Decretum Gelasianum, p. 54, ll. 298-9 (ed. Dobsch\u00fctz): 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, \u0160hmyz\u2019d). He quotes mainly from the first part, which Georgius S. (p. 45, Fl.-R.) calls \"the first book of Enoch on the Egr\u0113goroi\", but shows himself acquainted also with the subsequent chapters.3\nIt 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 S\u0101m, Nar\u012bm\u0101n, 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 S\u0101m is merely the translation of Ohya. However, they kept some of the original names (e.g. \u0160hmyz\u2019d), and adapted some others (e.g. Wrwgd\u2019d).1\nThe 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\u2019n\u0113-h\u0101-El\u014dh\u012bm2 of Genesis vi, 2, 4, the \u2019\u0395\u03b3\u03c1\u03ae\u03b3\u03bf\u03c1\u03bf\u03b9, 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 \u2019\u0395\u03b3\u03c1\u03ae\u03b3\u03bf\u03c1\u03bf\u03b9 (preserved in Coptic, see texts L, M, P, S), or rather \u2018yr in Aramaic (once in a Middle Persian fragment, text D), but in Eastern sources they are mostly referred to as \"demons\" (Pers. dyw\u2019n, Parth. dyw\u2019n in T 6, Sogd. \u03b4ywt in G, H 17, K 7, cytyt in E, \u03b4ywt ZY yk\u0161y\u0161t in H. 16).\nThe puzzling clause of Genesis vi, 4: \"The Nephilim were on the earth those days,\" was interpreted by Mani in this fashion: \"when the Egr\u0113goroi descended, the animals, or proto-animals, were already in existence.\" Mani confused n\u0259f\u012bl\u012bm with nef\u00e4l (n\u00e4f\u00e4l) = \u1f14\u03ba\u03c4\u03c1\u03c9\u03bc\u03b1: see N\u00f6ldeke, 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 Manich\u00e6an parlance, \"abortion\" (cf. also MPers. \u2019bg\u2019ng, Sogd. p\u0161\u2019q) is synonymous with \"animal\".\nWe are therefore left with the Gibb\u014dr\u012bm, understood by Mani3 as \"giants\". He probably used the equivalent Syriac word, gabb\u0101r\u0113 (gnbr\u2019), which his disciples translated as \u03b3\u03af\u03b3\u03b1\u03bd\u03c4\u03b5\u03c2, al-\u01f0ab\u0101birah in Arabic, MPers. and Parthian k\u2019w\u2019n, Sogd. kwy\u0161t = kawi\u0161t (Sing. qwy, kw\u2019y = 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\u2019w is freely used in Manich\u00e6an texts, e.g. of the Father of Light (M 40), of solar deities, of leading Manich\u00e6ans (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 \u03b3\u03b9\u03b3\u03b1\u03bd\u03c4\u03bf\u03bc\u03b1\u03c7\u03af\u03b1).5 p. 54 However, the word k\u2019w is applied only to men and such beings as are imagined anthropomorphous. Where one would translate \u03b3\u03af\u03b3\u03b1\u03c2 as monster, the Iranian equivalent is mzn, Mazan. Thus the \u03b3\u03af\u03b3\u03b1\u03c2 \u03c4\u03b7\u0311\u03c2 \u03b8\u03b1\u03bb\u03ac\u03c3\u03c3\u03b7\u03c2 (Kephalaia, 113 and notes), whose breathing operations are responsible for ebb and flow (cf. also Beruni, India, 203, 10-11), is called Mzn \u2018y (z)rhyg1 in Middle Persian (M 99, V 22-3). Accordingly, MPers. mzn (adj.2 and noun) and the related words, Pahl. m\u0101\u0306zan, m\u0101zan\u012bg, Sogd. mzny\u2019n \u03b4yw, Av. m\u0101zainya-,3 should be rendered as \"monster\", or \"gigantic, monstrous\".\nThe Egr\u0113goroi 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 Manich\u00e6an prayers (e.g. M 4 d 19, f 6; M 20), as Rwp\u2019yl, Myx\u2019yl, Gbr\u2019yl, and Sr\u2019yl ( = Istrael).\nThere 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 \u2019why\u2019 (\u2019w\u1e25y\u2019) = Ohy\u0101\u0306 (O\u1e25y\u0101\u0306) in the Manich\u00e6an fragments, and this spelling is presumably more correct than that of Ogias. Og (\u2018wg) indubitably would appear as \u2019wg (or: \u2018wg). Since Mani took \u2019why\u2019 from an Aramaic text, the ending of Ogias cannot be regarded as a Greek addition.\nOgias fought with a draco, and so did Ohya; his enemy was the Leviathan (text N). Ohya and his brother Ahya were the sons of \u0160hmyz\u2019d (text H), i.e. \u03a3\u03c4\u03bc\u03b9\u03b1\u03b6\u03b1\u0311\u03c2, the chief of the Egr\u0113goroi in the Book of Enoch; hence, \u03a3\u03c4\u03bc\u03b9\u03b1\u03b6\u03b1\u0311\u03c2 is transcription of \u0161hm- (or \u0161\u1e25m ?). In the Persian edition of the Kaw\u0101n Ohya and Ahya are \"translated\" as S\u0101m and Nar\u012bm\u0101n, but the original names are kept in one passage (A 60). The translator did well to choose S\u0101m-Krs\u0101sp, both with regard to Ogias' longevity (S\u0101m is one of the \"Immortals\") and to his fight with the dragon (S\u0101m is a famous dragon-killer). In the Sogdian p. 55 fragments the name of S\u0101m is spelt S\u2019hm = S\u0101hm, as it is often in Pahlavi (S\u2019hm1 beside S\u2019m); \u1e6cabari has Shm,2 cf. Christensen, Kayanides, p. 130. S\u0101hm's brother is P\u0101t-S\u0101hm. This name may have been invented by the Sogdian translator in order to keep the names of the brothers resembling each other. Nar\u012bm\u0101n was evidently not known in Sogdiana as a brother of S\u0101m. According to the Book of the Giants, the main preoccupation of S\u0101m-S\u0101hm was his quarrel the giant M\u0101hawai,3 the son of Vir\u014dgd\u0101d, who was one of the twenty ers of the Egr\u0113goroi.\nThe 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 S\u0101m and Nar\u012bm\u0101n 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, Manich\u00e6an authors quoted the book frequently, but there is only one direct citation by a non-Manich\u00e6an 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.\nIn their journey across Central Asia the stories of the Book of the Giants were influenced by local traditions. Thus, the translation of Ohya as S\u0101m had in its train the introduction of myths appertaining to that Iranian hero; this explains the \"immortality\" of S\u0101(h)m according to text I. The country of Ary\u0101n-V\u0113\u017ean = Airyana Va\u0113\u01f0ah, in text G (26), is a similar innovation.5 The \"K\u00f6gm\u00e4n 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 Trayastri\u1e43\u015bat).\nTEXTS\n| (bcd) | = | damaged letters, or uncertain readings. | \n| [bcd] | = | suggested restorations of missing letters. | \n| . . . | = | visible, but illegible letters. | \n| [. . .] | = | estimated number of missing letters. | \n| [ ] | = | a lacuna of undetermined extent. | \n| (84)] | = | same, at the beginning of a line. | \n| [(85 | = | same, at the end of a line.1 | \nIn the translation parentheses are employed for explanatory remarks.\nFRAGMENTS OF THE KAW\u0100N\nA. Middle-Persian\nM 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 Kaw\u0101n 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 Kaw\u0101n 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.\nTranslation\n(Frg. c) . . . hard . . . arrow . . . bow, he that . . . S\u0101m said: \"Blessed be . . . had [he ?] seen this, he would not have died.\" Then Shahm\u012bz\u0101d said to S\u0101m, his [son]: \"All that M\u0101hawai . . ., is spoilt (?).\" Thereupon he said to . . . \"We are . . . until (10) . . . and . . . (13) . . . that are in (?) the fiery hell (?) . . . As my father, Vir\u014dgd\u0101d, was . . .\" Shahm\u012bz\u0101d said: \"It is true what he says. He says one of thousands.1 For one of thousands . . . .\". S\u0101m thereupon began . . . M\u0101hawai, too, in many places . . . (20) until to that place he might escape (1) and . . .2\n(Frg. j) . . . Vir\u014dgd\u0101d . . . H\u014db\u0101b\u012b\u0161 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 S\u0101m . . . 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. Nar\u012bm\u0101n saw a gar[den full of] (40) trees in rows. Two hundred . . . came out, the trees. . . .8\n(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 . . .\n(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 . . .\n(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 Nar\u012bm\u0101n . . . 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 . . .\n(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 Kh\u016bzians 9 to sweep [and] (110) water, the Persians to . . .\n[On the Five Elements]\n(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 . . .\n(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 [ = \u0100z] 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 [Zrw\u0101n ?], in each epoch,5 sends apostles: \u0160\u012bt[\u012bl, Zarathushtra,] Buddha, Christ, . . .\n(Frg. h) . . . evil-intentioned . . . from where . . . he came. The Misguided recognize the five elements, [the five kinds of] trees, the five (kinds of) animals.\n(160) . . . On the Hearers\n. . . 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 . . .\n(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 fr\u014d\u0161ag (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 . . .\n(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 . . .\n(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 . . .\n(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 . . .\n(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 . . .\n(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 . . .\nB. Uygur\nLeCoq, T\u00fcrk. Man., iii, 23. Bang, Mus\u00e9on, xliv, 13-17. Order of pages according to LeCoq (the phot. publ. by Bang seems to support LeCoq's opinion).\n(First page) . . . fire was going to come out. And [I saw] that the sun was at the point of rising, and that [his ?] centre (or\u1e0du) without increasing (? a\u0161\u00eflmat\u00efn ?) above was going to start rolling. Then came a voice from the air above. Calling me, it spoke thus: \"Oh son of Vir\u014dgd\u0101d, 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\n(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 K\u00f6gm\u00e4n mountains. And again a voice came from above. Bringing the command of Enoch, the apostle, it said: \"I call you, Vir\u014dgd\u0101d, . . . I know . . . his direction . . . you . . . you . . . Now quickly . . . people . . . also . . .\nC. Sogdian\nM 648. Small scrap from the centre of a page. Order of pages uncertain.\n(First page) . . . I shall see. Thereupon now S[\u0101hm, the giant] was [very] angry, and laid hands on M[\u0101hawai, the giant], with the intention: I shall . . . and kill [you]. Then . . . the other g[iants . . .\n(Second page) . . . do not be afraid, for . . . [S\u0101]hm, the giant, will want to [kill] you, but I shall not let him . . . I myself shall damage . . . Thereupon M\u0101hawai, the g[iant], . . . was satisfied . . .\nD. Middle-Persian\nPublished Sb.P.A.W., 1934, p. 29.\n. . . outside . . . and . . . left . . . . read the dream we have seen. Thereupon Enoch thus . . . . and the trees that came out, those are the Egr\u0113goroi (\u2018yr), and the giants that came out of the women. And . . . . . over . . . pulled out . . . over . . .\nE. Sogdian\nT iii 282. Order of pages uncertain.\n(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 . . .\n(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 . . .\nF. Middle-Persian\nT 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\n(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 . . . .\n(Col. B) . . . you have not been better. In error you thought you would this false power eternally.3 You . . . all this iniquity . . .\n(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 . . .\n(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 . . .\n(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 . . .\n(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 . . . .\nG. Sogdian\nT ii. Two folios (one only publ. here; the other contains a wy\u03b4\u03b2\u2019\u03b3 cn p\u0161\u2019q\u1e6f \u03b4ywtyy \"Discourse on the Neph\u012bl\u012bm-demons\"). Head-lines: R: p\u0161\u2019n pr\u03b2\u2019r 3 \". . . pronouncement\", V: iv fry\u0161tyt \u03b4n CC \"The four angels with the two hundred [demons . . . \".\n. . . 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) Ary\u0101n-wai\u017ean. 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 . . . .\nEXCERPTS\nH. Sogdian\nT 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: \u2019\u2019\u03b3\u0161t \u0161\u2019n\u0161\u2019y cnn \u2019\u03b2[c\u2019n]p\u03b4[yh w]prs = Here begins: \u0160an\u0161ai's 10 question the world. Init. rty tym ZK \u0161\u2019n\u0161\u2019[y] [cnn] m\u2019rm\u2019ny rw\u03b3\u0161ny pr\u2019y\u0161[t\u2019kw w\u2019nkw \u2019]prs\u2019 \u2019yn\u2019k \u2019\u03b2c\u2019np\u03b4 ZY kw ZKh mrt\u03b3myt (\u2019skw\u2019nt) oo ckn\u2019c py\u03b4\u2019r \u2019\u2019zy mrch \u2019z\u03b3yr\u2019nt = And again \u0160an\u0161ai asked the Light Apostle: this world where mankind lives, why does one call it birth-death (sa\u1e43s\u0101ra, Chin. sh\u00eang-sz\u016d).\n. . . 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,\u2014all that they began to teach (hendiadys) to the men.3 To \u0160ahm\u012bz\u0101d two(?) sons were borne by . . . . One of them he named \"Ohya\"; in Sogdian he is called \"S\u0101hm, the giant\". And again a second son [was born] to him. He named him \"Ahya\"; its Sogdian (equivalent) is \"P\u0101t-S\u0101hm\". As for the remaining giants, they were born to the other demons and Yak\u1e63as. (Colophon) Completed: (the chapter on) \"The Coming of the two hundred Demons\".\nI. Sogdian\nM 500 n. Small fragment.\n. . . . manliness, in powerful tyranny, he (or: you ?) shall not die\". The giant S\u0101hm and his brother will live eternally. For in the whole world in power and strength, and in . . . . [they have no equal].\nQUOTATIONS AND ALLUSIONS\nJ. Middle-Persian\nT 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.\nK. Sogdian\nM 363.\n(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 . . . .\n(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 \u0160itil. . . . you should care and . . .\nL. Coptic\nKephalaia, 17116-19: Earthquake and malice happened in the watchpost of the Great King of Honour, namely the Egr\u0113goroi who arose at the time when they were . . . . and there descended those who were sent to confound them.\nM. Coptic\nKephalaia, 9224-31: Now attend and behold how the Great King of Honour who is \u1f14\u03bd\u03bd\u03bf\u03b9\u03b1, is in the third heaven. He is . . . with the wrath . . . and a rebellion . . ., when malice and wrath arose in his camp, namely the Egr\u0113goroi 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 . . .\nN. Parthian\nM 35, lines 21-36. Fragment of a treatise entitled \u2019rdhng wyfr\u2019s = Commentary on (Mani's opus) \u0100rdahang.4\nAnd 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, Lewy\u0101t\u012bn ( = 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\nM 740. Another copy of this text.\nO. Arabic, from Middle-Persian ? 2\nAl-Gha\u1e0danfar (Ab\u016b Is\u1e25\u0101q Ibr. b. Mu\u1e25. al-Tibr\u012bz\u012b, middle of thirteenth century), in Sachau's edition of Beruni's \u0100th\u0101r al-b\u0101qiyah, Intr., p. xiv: The Book of the Giants, by Mani of Babylon, is filled with stories about these (antediluvian) giants, amongst whom S\u0101m and Nar\u012bm\u0101n.\nP. Coptic\nKeph. 9323-28: On account of the malice and rebellion that had arisen in the watch-post of the Great King of Honour, namely the Egr\u0113goroi who from the heavens had descended to the earth,\u2014on their account the four angels received their orders: they bound the Egr\u0113goroi with eternal fetters in the prison of the Dark(?), their sons were destroyed upon the earth.\nQ. Coptic\nManich. 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 . . .\nR. Coptic\nMan. Homil., ed. Polotsky, 6818-19: . . . evil. 400,000 Righteous . . . . the years of Enoch . . .\nS. Coptic\nKeph., 1171-9: Before the Egr\u0113goroi 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.\nT. Parthian\n291a. Order of pages unknown.\n(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.\n(Second page) . . . three thousand two hundred and eighty-3 . . . the beginning of King Vi\u0161t\u0101sp.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 . . .\nAPPENDIX\nU. Parthian\nT ii D 58. From the end ( . . . r \u0161 t) of a hymn.\n. . . gifts. A peaceful sovereign [was] King Vi\u0161t\u0101sp, [in Ary\u0101]n-Wai\u017ean 5; p. 74 Wahman and Zar\u0113l . . . . The sovereign's queen, Khud\u014ds,1 received the Faith,2 the prince . . . They have secured (a place in) the (heavenly) hall, and quietude for ever and ever . . .\nV. Sogdian\nM 692. Small fragment. Order of pages uncertain.\n(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 . . .\n(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 . . .\n1 Numerous variants (p. 126, Dobsch\u00fctz), 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.\n2 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.\n3 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.\n4 Namely the Kamsarakan-k\u2018 (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-Manich\u00e6an text that preceded the Fragment Pelliot, now printed in the Taish\u00f4 Tripi\u1e6daka 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\u2018u\u00e2t-tiei ( = Pat\u012b-g), by his wife Mu\u00e2n-i\u032f\u00e4m ( = Maryam) of the family of Ki\u032f\u0259m-s\u00e2t-g\u2018i\u032f\u0252n ( = Kamsar(a)g\u0101n).\" The name \u039a\u03ac\u03c1\u03b1\u03c3\u03c3\u03b1 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.\u2014It is not proposed to discuss the origin of Mani's father here.\n5 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.\n1 See BSOS., viii, 583; ZDMG., 90, 4. [Cf. also Bal. gir\u014dk, Geiger, No.107.]\n2 Cf. also Parthian bgpwhr\u2019n, Sogd. \u03b2\u03b3p\u0161yt, lit. \"sons of God\" = angels (also fem. Sogd. \u03b2\u03b3pwry\u0161t). Thus bgpwhr has a double meaning in Parthian, it being (Sogd. \u03b2\u03b3pwr) also the translation of Chin. T\u2018ien-tz\u016d, or rather of Skt. devaputra.\n3 Herein he differed from the common interpretation of the passage (Nephilim = giants), shared also by the authors of the Book of Enoch.\n4 M 41: \u2019br q\u2019rc\u2019r \u2019w\u1e6f zmbg \u2018stft cy \u2019whrmyzdbg qyrd \u2019d dyw\u2019n: dw q\u2019w\u2019n \u2019w\u1e6f dw nyw\u2019n.\n5 This word, in the anti-Manich\u00e6an 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 \u03b3\u03b9\u03b3\u03b1\u03bd\u03c4\u03bf\u03bc\u03b1\u03c7\u03af\u03b1, 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.\n1 Jackson, Researches, 37, 67 sq., has \"poisonous mass\"; cf. OLZ., 1934, 752.\n2 Hence the comparative mzndr (e.g. Mir.Man., i) and the superlative Pahl. m\u0101\u0306zan-tum (e.g. Dd., p. 118, 12 ed. Anklesaria).\n3 Clearly to be derived from Av. mazan- \"greatness\". Cf. also Jackson, loc. cit., on mzn. Hence, the first part of the name of M\u0101zandar\u0101n probably = \"gigantic\".\n4 Thus Dobsch\u00fctz, Decret. Gelas., p. 305.\n5 Dobsch\u00fctz, loc. cit., who quotes Fabricius, Cod. pseudepigr., 799 sq., and Migne, Dict. des apocr., ii, 649, 1295.\n1 For example, Men.Khr., 68, 12; 69, 12, ed. Andreas; Pahl. Yasna, 9, 10 (p. 71, 19).\n2 Shm, of course, transcribes S\u2019hm, not S\u2019m.\n3 MPers. m\u2019hw\u2019y A 7, with suff. m\u2019hwy-c A 19, Sogd. m\u2019h\u2019wy C 15 ( = Wrogdad o\u03b3l\u03ca in B). Hardly = M\u0101h\u014di (as suggested ZDMG., 90, 4), for the ending -\u014di was pronounced -\u014di also in the third century (cf. e.g. wyrwd = W\u0113r\u014di in the inscription of Shapur, line 34). Furthermore, there was no M\u0101h\u014di 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 M\u0101hawai was a non-Iranian name and figured already in the Aramaic edition of the Kaw\u0101n; it may have been adapted to Persian. Cf. M\u1e25wy\u2019l, Genesis, iv, 18 ?\n4 But see Mir.Man., iii, 858 (b 134 sqq.).\n5 The children of the Egr\u0113goroi share with the inhabitants of Airyana Va\u0113\u01f0ah the distinction of being regarded as the inventors (or first users) of the arts and crafts. For the spelling of Ary\u0101n-V\u0113\u017ean see also Appendix, text U. It is not clear whether Yima (text V) had been given a place in the Sogdian Kaw\u0101n. Ymy\u1e96, i.e. Imi, is the correct Sogdian form of the name.\n1 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.\n2 But possibly Frg. i should occupy the first place; see below, notes on lines 95-111.\n1 = far less than he could say. Cf. \u0259\u017e haz\u0101r yak, \u0160GV., xiv, 2, \u0259\u017e haz\u0101ra\u0322 baewara\u0322 yak, ibid., xvi, 1. Salemann, Zap. Imp. Ak. Nauk, s\u00e9r. viii, t. vi, No. 6, 25, quoted Persian az haz\u0101r yak\u012b va az bisy\u0101r andak\u012b.\n2 The texts B and C (Uygur and Sogdian) could be inserted here (or hereabouts).\n3 Probably one of the twenty \"decarchs\" (Enoch 6, 7), viz. No. 4 Kokabiel = \u03a7\u03c9\u03c7\u03b1\u03c1\u03b9\u03ae\u03bb in the Greek fragments, and \u03a7\u03c9\u03b2\u03b1\u03b2\u03b9\u03ae\u03bb apud Syncellus.\n4 This also could be a \"decarch\", Arakib- \u2019\u0391\u03c1\u03b1\u03ba\u03b9\u03ae\u03bb, or Aramiel- \u2018\u03a1\u03b1\u03bc\u03b9\u03ae\u03bb.\n5 Incomplete name.\n6 Cf. Enoch 7, 5.\n7 txtg might be appellative, = \"a board\". This would fit in three of the passages, but hardly in the fourth.\n8 Evidently this is the dream that Enoch reads in the fragment M 625c ( = Text D, below), which therefore probably belonged to the Kaw\u0101n. It should be inserted here.\n1 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).\n2 = Enoch, 12, 4-5: \u03b5\u1f30\u03c0\u1f72 \u03c4\u03bf\u03b9\u0311\u03c2 \u1f10\u03b3\u03c1\u03b7\u03b3\u03cc\u03c1\u03bf\u03b9\u03c2 . . . . \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9 \u1f51\u03bc\u03b9\u0311\u03bd \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7.\n3 = Enoch, 13, 1-2: \u1f41 \u03b4\u1f72 \u2019\u0395\u03bd\u03ce\u03c7 . . . \u03b5\u03b9\u0311\u03c0\u03b5\u03bd . . . \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9 \u03c3\u03bf\u03b9 \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7 \u03ba\u03c1\u03b9\u0311\u03bc\u03b1 \u03bc\u03ad\u03b3\u03b1 \u1f10\u03be\u03b7\u0311\u03bb\u03b8\u03b5\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c3\u03bf\u03c5\u0311 \u03b4\u03b7\u0311\u03c3\u03b1\u03af \u03c3\u03b5 . . . \u03c0\u03b5\u03c1\u03af . . . \u03c4\u03b7\u0311\u03c2 \u1f00\u03b4\u03b9\u03ba\u03af\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03b7\u0311\u03c2 \u1f00\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u03ba\u03c4\u03bb.\n4 = Enoch, 14, 6: \u1f34\u03b4\u03b7\u03c4\u03b5 \u03c4\u1f74\u03bd \u1f00\u03c0\u03ce\u03bb\u03b5\u03b9\u03b1\u03bd \u03c4\u03c9\u0311\u03bd \u03c5\u1f31\u03c9\u0311\u03bd \u1f51\u03bc\u03c9\u0311\u03bd.\n5 = Syncellus, pp. 44-5 Fl.-R. (ad cap. xvi), cf. Genesis, vi, 3. \u1f00\u03c0\u03bf\u03bb\u03bf\u03c5\u0311\u03bd\u03c4\u03b1\u03b9 \u03bf\u1f31 \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03bf\u1f76 \u1f51\u03bc\u03c9\u0311\u03bd . . . . \u1f45\u03c4\u03b9 \u03c0\u03b1\u0311\u03c3\u03b1\u03b9 \u03b1\u1f31 \u1f21\u03bc\u03ad\u03c1\u03b1\u03b9 \u03c4\u03b7\u0311\u03c2 \u03b6\u03c9\u03b7\u0311\u03c2 \u03b1\u1f50\u03c4\u03c9\u0311\u03bd \u1f00\u03c0\u1f78 \u03c4\u03bf\u03c5\u0311 \u03bd\u03c5\u0311\u03bd \u03bf\u1f50 \u03bc\u1f74 \u1f14\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c0\u03bb\u03b5\u03af\u03c9 \u03c4\u03c9\u0311\u03bd \u1f11\u03ba\u03b1\u03c4\u1f78\u03bd \u03b5\u1f34\u03ba\u03bf\u03c3\u03b9\u03bd \u1f10\u03c4\u03c9\u0311\u03bd.\n6 In Jewish Persian trw\u0161 is \"ram\" (Lagarde, Pers. Stud., 73), but in the dialect of R\u012b\u0161ahr nr. Bushire (according to the notes made on this dialect by Andreas about seventy years ago) t\u00ee\u0161t\u00e4r is \"a young she-goat\". See JRAS., 1942, 248. [trw\u0161, Is. 111, Ier. 5140 = Hebr. \u2018att\u016bd, probably understood as \"he-goat\".]\n7 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\"?\n8 s\u0101ri\u0161n: cf. DkM. 487apu.-488, 3, \"when they provoke (s\u0101r\u0113n-) him he does not get irritated (s\u0101r- and better, s\u0101rih-).\" GrBd. 5, 8, \"if you do not provoke, or instigate (s\u0101r\u0113n-) a fight\" (differently Nyberg, ii, 202). s\u0101r-, if from sar\u0259d- (Skt. \u015bardh-), is presumably the transitive to syrydn (from srdhya- according to Bartholom\u00e6), cf. NGGW., 1932, 215, n. 3.\n9 Cf. Enoch, 10, 19: \u1f21 \u1f04\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 [sic] \u1f23\u03bd \u1f02\u03bd \u03c6\u03c5\u03c4\u03b5\u03cd\u03c3\u03c9\u03c3\u03b9\u03bd \u03c0\u03bf\u03b9\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03c0\u03c1\u03cc\u03c7\u03bf\u03c5\u03c2 \u03bf\u1f34\u03bd\u03bf\u03c5 \u03c7\u03b9\u03bb\u03b9\u03ac\u03b4\u03b1\u03c2 . . . . \u1f10\u03bb\u03b1\u03af\u03b1\u03c2 . . . .\n10 ty or ty[y] = tai from taih from tai\u03b3 (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].\n11 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 \u2019n\u2019y in line 73.\n12 Lit. \"beats\".\n13 \u2018ystyh- is obviously different from \u2018styh- (on which see BSOS., IX, 81), and possibly derived from \u2018yst-, cf. z\u2019yh- \"to be born\" from z\u2019y- \"to be born\". \u2018ystyh- is met with in W.-L., ii, 558, p. 62 Ri 25, \"blessed chief who stands (\u2018ystyhyd ?) as the sign of the Light Gods.\" Lentz has \u2018ystyhnd, but without having seen the manuscript one may presume a misreading (cf. ibid., R i l, Lentz: pd[ . . ]dg, but probably pr[\u2019d]ng, R i 2, Lentz: p.d\u2019r, but probably pyr\u2019r, ibid., R ii 22, Lentz: \u2019n.z, but probably \u2019\u2019wn; for further cases see OLZ., 1934, 10).\n1 St. John, 13, 18.\n2 phrystn: phryz- = Parth. prx\u2019\u0161tn: prxyz- (cf. Av. p\u0101riha\u0113za-, Sogd. pr-\u03b3y\u017e; Parth. \u2019x\u2019\u0161t: MPers. \u2019xyst) 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-ha\u0113za-).\n3 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.\n4 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 Egr\u0113goroi descended to the earth. The \"choosing of beautiful women\", etc., strongly suggests the misbehaviour of the Egr\u0113goroi 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 Egr\u0113goroi, 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 (\u1f10\u03bb\u03ae\u03bc\u03c6\u03b8\u03b7 Enoch, 12, 1) before the Egr\u0113goroi appeared, or before they were punished.\n5 See texts R, and Q (where 4,000 instead of 400,000).\n6 See BSOS., X, 398.\n7 See text T, line 3.\n8 Cf. Enoch, 7, 1 ?\n9 On my\u0161n\u2019yg\u2019n see BSOS., X, 945, n. 2, on hwjyg, ibid., 944, n. 7.\n1 py(y) always = nerves, sinews (not \"fat\" as in Mir.Man., i, etc., as alternative rendering). It is equivalent to nerfs (Chavannes-Pelliot, Trait\u00e9 Man., 32/3 [528/9]), Uygur singir (T.M., iii, 18/9), Copt. = Sehne (Keph., 96, etc.), Sogd. p\u03b4\u03b4w\u2019 (unpubl.). Cf. also GrBd., 196, 4, where Goetze, ZII., ii, 70, wrongly has \"fat\". MPers. pai = NPers. pai = Pashto pala = Sogd. p\u03b4\u03b4w\u2019 (not Av. pi\u03b8w\u0101-).\n2 Hardly \"to\". Cf. Cumont, Rech., i, 49, and my paper NGGW., 1932, 224.\n3 Or: over the Just God, sun and moon, the (or: his) two flames. The \"Just God\" is the Messenger (not = bgr\u2019\u0161tygr, i.e. Zrw\u0101n).\n4 Unintelligible. Lit. \". . . two flames given into the (or: his) hand\".\n5 Cf. Sb.P.A.W., 1934, 27, and BSOS., VIII, 585.\n6 Cf. M 171, 32 sqq. \u2019w\u1e6f \u2019st ngw\u0161\u2019g ky \u2019w \u2019b[w](r)[s] m\u2019nh\u2019g ky hmyw zrgwng \u2018\u0161tyd \u2019w\u0161 zmg \u2019wd t\u2019b\u2019n png ny ryzynd. \u2019w\u2019gwn hwyc hwrw\u2019n ngw\u0161\u2019g pd pzd \u2019wd w\u0161yd\u2019x pd xw\u2019r \u2019w\u1e6f dyjw\u2019r, kd dwr \u2019c wjydg\u2019n \u2019w\u1e6f kd nzd \u2019w wjydg\u2019n, hw pd wxybyy frhyft \u2019wd w\u2019wryft \u2018\u0161kbyd, 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,\u2014he is constant in his charity and faith.\" Although the word \u2019brws is incomplete in both passages, its restoration is practically a certainty.\n7 Possibly the parable of St. Mark, iv, 3 sqq.\n8 BSOS., IX, 86.\n1 An elaborate version of this parable is found in M 221 R 9-23: u nyw\u0161\u2019g ky h\u2019n rw\u2019ng\u2019n \u2019w wjyydg\u2019n \u2019\u2019wryyd, \u2019\u2019wn m\u2019n\u2019g c\u2019wn \u2018\u0161kw\u1e96 myrd [ky] dwxt \u2018y nyq z\u2019d hy, \u2019wd pd wryhryy \u2019wd \u2019gr\u2019yy\u1e96 \u2019byr hwcyyhr hy. \u2019wd h\u2019n myrd \u2018y \u2018\u0161kw\u1e96 \u2019w hwcyhryy\u1e96 \u2018y \u2019wy qnyycg xwy\u0161 dwxtr prg\u2019 myy\u1e96 cy \u2019byr h[wcyhr] [h]y. \u2019wd \u2019wy dwxtr \u2018y hwcyhr [ ]. \u2019w\u0161 \u2019w \u0161\u2019\u1e96 hndyym\u2019n [qwny\u1e96] \u2019wd \u0161\u2019\u1e96 \u2019wy qnycg ps[ndy\u1e96 ?] \u2019wd pd znyy n\u0161\u2019yy. \u2019w\u0161 [ ] pws \u2019cyy\u0161 z\u2019ynd[ ] pwsryn \u2018y\u0161 \u2019c \u2019w[y myrd \u2018y \u2018\u0161]kw\u1e96 dwxtr z[\u2019d (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.\n2 For a similar parable see below, lines 258 sqq.\n3 zyyg: this word, hitherto unexplained, occurs in the \u0160\u0101buhrag\u0101n (M 470 V 14, spelt z\u2018yg). The sinners, roasting in hell, see the Righteous enjoying the New Paradise, and ask them: . . . \u2019wm\u2019n . . . z\u2018yg \u2019w dst dyy[d \u2019wd \u2019]c \u2018yn swcy\u0161n bwzy[d] \". . . put a rope (or: life-line) in our hands and rescue us from this conflagration\". Cf. Pahl., Pers. z\u012bg, Nyberg, Mazd. Kal., 68.\n4 Possibly \"weapons\".\n5 Cf. Kephalaia, 192/3.\n6 Cf. \u0101h\u012bd-gar-\u0101n below, F 43/4. For a discussion of \u0101h\u012bd see Zaehner; BSOS., IX, 315 sq. Perhaps one can understand Av. \u0101hiti- as \"something that causes shame\", hence \"stain\", etc. In that case An\u0101hit\u0101 could be compared to Apsaras. As regards NPers. \u03c7\u012bre, mentioned by Zaehner, this may be connected with Sogd. \u03b3yr\u2019k \"foolish\". The word in DkM., 2058, is not necessarily hyrg-gwn (thus Zaehner, ibid., 312). It might be hyl- = Pashto x\u0259\u1e5b \"ashen, grey, etc.\"\n1 Cf. supra, lines 206-212.\n2 On bo\u03b3uq 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).\n1 Cf. Enoch, 13, 9, \u1f20\u0311\u03bb\u03b8\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2, \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03c3\u03c5\u03bd\u03b7\u03b3\u03bc\u03ad\u03bd\u03bf\u03b9 \u1f10\u03ba\u03ac\u03b8\u03b7\u03bd\u03c4\u03bf \u03c0\u03b5\u03bd\u03b8\u03bf\u03c5\u0311\u03bd\u03c4\u03b5\u03c2 \u03ba\u03c4\u03bb.\n2 Cf. Enoch, 13, 4-6.\n3 i.e. the divine order for their punishment (Enoch, 10).\n4 [Other fragments of the same manuscript (\"T i\"), not however belonging to the Kaw\u0101n, 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 Kaw\u0101n.]\n1 murz\u012bdan is \"persecute, harass\", not \"show pity\" as hitherto translated (S 9; Mir.Man., ii; W.-L., ii, 556, r 6).\n2 ghwd (Mir.Man., ii), ghwdg\u2019n (Mir.Man., i), ghwyn- (ZII., ix, 183, 27): the derivation of these words from vi + h\u016b 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.\n3 Enoch, 10, 10.\n1 This passage in particular seems to show that the text is a fragment of the Kaw\u0101n. 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 Egr\u0113goroi), the other consists of the \u03ba\u03af\u03b2\u03b4\u03b7\u03bb\u03bf\u03b9 ( = Giants). The digression on their final fate in the great conflagration, under the eyes of the self-satisfied Righteous (cf. \u0160\u0101buhrag\u0101n, M 470 V), is well in keeping with Mani's discursive style.\n2 w\u2019y- (different from Parth. w\u2019y- \"to lead\") = \"to fly\" or \"to hunt\" ? Cf. w\u2019ywg \"hunter\" (BBB., where the translation should be changed), Air. Wb. 1356, 1407.\n3 My pupil I. Gershevitch thinks pr\u03b2\u2019r should be derived from pr\u03b2yr-. It is true that \"explanation, announcement\" fits most passages better than \"chariot\"! Hence, Mah\u0101y\u0101na rendered as \"the great announcement\" ?\n3 Enoch, 17,1: \u1f45\u03c4\u03b1\u03bd \u03b8\u03ad\u03bb\u03c9\u03c3\u03b9\u03bd \u03c6\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f61\u03c3\u03b5\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9. pts\u2019\u03b4, cf. Skt. praticchanda-.\n4 viz. the human associates of the demons, esp. the \"daughters of men\".\n5 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 Neph\u012bl\u012bm, 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 Egr\u0113goroi are punished (ch. 10). Their spirits shall roam the world, until the day of judgement, as \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b1 \u03c0\u03bf\u03bd\u03b7\u03c1\u03ac (15,8-16,1).\n6 This passage shows that the Sogdian text had been translated from either Middle-Persian or Parthian (MPers. ky myhryzd \u2019c nwx \u2019wy\u0161\u2019n r\u2019y wyn\u2019rd bwd, Parthian ky w\u2019d jywndg \u2019c nwx hwyn wsn\u2019d wyr\u2019\u0161t bwd).\n7 \u2019n\u03b4yk probably = skill, art, ability (differently, BBB., p. 105).\n8 See above, A 97.\n9 Fairly cursive, difficult to read.\n10 Probably by assimilation from \u0160am\u0161ai ( = \u0160im\u0161ai in Ezra).\n3 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).\n2 Presumably the stellar demons.\n3 Cf. JRAS. 1942, 232 n. 6.\n4 If Mani's famous Ertenk was indeed a picture-book, this Vifr\u0101s may well have been the explanatory text published together with it; cf. Polotsky's suggestion, Man. Hom., 18, n. 1, on Mani's \u03b5\u1f30\u03ba\u03ce\u03bd (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 Vifr\u0101s (M 35, M 186, M 205, M 258, M 740, T ii K, T iii D 278) will be published at some other opportunity.\n1 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.\n2 St. Wikander, Vayu, i [1941], 166, quotes my article on Enoch, and my paper in ZDMG., 1936, p. 4, and remarks that eigentuemlicherweise I had forgotten Al-Gha\u1e0danfar's notice on S\u0101m and Nar\u012bm\u0101n. Less careless readers will find Gha\u1e0danfar's notice quoted in extenso on the page cited by Wikander.\n1 See above, A 98.\n2 Cf. above. A 105 sqq.\n3 Presumably the number of years supposed to have passed from the time of Enoch to the beginning of the reign of Vi\u0161t\u0101sp. 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 Vi\u0161t\u0101sp'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).\n4 The name is possibly to be restored in T\u00fcrk. Man., iii, p. 39, No. 22, R 5, where wy.t\u2019\u03b4lp was read by LeCoq.\n5 In quoting this text in ZDMG., 90, p. 5, I took wyjn for what it seemed to be, viz. V\u0113\u017ean. But as the appearance of B\u0113\u017ean in connection with Vi\u0161t\u0101spa is incomprehensible, I have now restored [\u2019ry\u2019]n-wyjn, see above, G 26.\n1 For the spelling, cf. kwdws apud Theodore bar K\u014dnay.\n2 \u2019mwst = amwast = believer, faithful (not \"sad\" !), from hmwd-, Arm. havat-.\n4 Hardly \"food\" or \"banquet\" ? Cf. Parth. \u2019wxrn, etc. Also Budd. Sogd. \u2019w\u03b3r- (\u2019w\u03b3\u2019r-) Impf. w\u2019\u03b3r-, Inf. \u2019w\u03b3\u2019wrt, etc.) \"to abandon\" (SCE., 562; Dhuta, 41; P2, 97, 219; P 7, 82; etc., appears to be of no use here.\n5 Cf. NPers. \u01f0eh\u0101niy\u0101n.\n6 Cf. Vd., ii, 20 ? But the Manich. fragment appears to describe the election of Yima to the sovereignty over the world.\n7 Cf. BSOS., X, 102, n. 4.\n8 \u0161yrn\u2019m is a karmadh\u0101raya, = acclamation(s), cheering, cf. e.g. Rustam frg. (P 13, 5) prw RBkw \u0161yrn\u2019m \"with loud cheers\"; it should not be confused with the bahuvr\u012bhi \u0161yrn\u2019m\u2019k \"well-reputed, famous\" (e.g. Reichelt, ii, 68, 9; \u0161yrn\u2019m\u2019y, ibid., 61, 2, cf. BBB., 91, on a 11). But \u0161yrn\u2019m is also \"(good) fame\", see e.g. V.J., 156, 168, 1139.","title":"The Book of the Giants","type":"page"}