THE BOOK OF GIANTS

-The reconstruction-

BASED ON BIBLICAL TEXTS

Unknown Author

My earlier study "Ancient Gods and Giants" traced the biblical references to giant races and individuals in the Old Testament. This article endeavours to investigate further information on the above by looking at the fragmentary remains of the script on the Giants in the Aramaic (about 300 BC) and Manichean (about 250 AD) versions.

Aramaic is believed to be the language in general use in Israel at this time and therefore thought to be the language spoken by Jesus Christ. The fragmentary Aramaic version was found among the Dead Sea Scrolls in 1947. The Manichean (also fragmentary) is believed to be by Mani, (c. 215-276) , the founder of a heretical religious sect.

Although it is important to scrutinise the two versions mentioned above, a more coherent story is to be obtained in the Book of Enoch, a version known as Enoch 1. Especially, the Book of Watchers, part of the Book of Enoch. (chapters 1-36). Enoch is one of the most intriguing characters in the Bible, as he was at the end, transported to heaven and did not die in the normal sense.

Enoch lived before the Flood and was the great great grandfather of Noah. He was clearly an object of fascination throughout the centuries and many stories and legends accreted around him.

The Book of Giants enlarges on the mention in Genesis 6:4 of giants being on the earth at this time.

The Book of Enoch is considered by some to be one of the pseudepigrapha collection, so called because the reputed authors employed the name of a notable figure from the past as the title head simply to impart a credence to their story which it otherwise might not have.

Probably the most arresting facet of the Book of Enoch is the allusion to the sexual intermingling of human females with (fallen) angels. The resultant offspring were the giants who oppressed humanity and taught evil. Because of the wickedness which had come upon mankind, God decided to bring about the great flood. We are told that Enoch tried to intercede with heaven on behalf of the wicked angels but was unsuccessful. The Book of Giants expands this story and recounts the exploits of the giants.

In the Book of Enoch, we read that the idea of mixing with human females was discussed and permitted by Shemihaza, the leader of the wicked angels, some 200 in total. The Book of Giants dilates this story, especially being concerned with the activities of the two sons of Shemihaza, Ohya and Hahya. As stated above, we have only fragments of the Book of Giants, part of which is concerned with the fateful dreams of the giants, Enoch`s attempts to interpret them and his unsuccessful efforts to plead with God for the giants.

THE BOOK OF GIANTS ACCORDING TO THE DEAD SEA SCROLLS

(We have stated that the fragments need to be reconstructed in order to achieve a more or less comprehensible narrative. The initial fragments tell of the descent from heaven of the rebel or wicked angels, who brought knowledge to mankind, but also wreaked great disruption and evil upon the earth. It is instructive to see parallel information in Genesis, 6:4. Square brackets indicate (my) presumed connecting material. Round/normal brackets indicate my comments.)

RECONSTRUCTED NARRATIVE

(There are several versions supposedly accounting for the descent of some of the angels to earth from heaven. Rebellion against the Godhead is a generic term. Details are variously ascribed: Lucifer, onetime chief of the angels, was it seems, too proud to bow down before humans, as God wished and furthermore became envious of his maker, and was for his disobedience cast out of heaven. Other angels of like mind followed, and left heaven for earth. Eventually they became known as Fallen Angels. It does however seem as if the main reason for the descent was lust for the daughters of men, which led to sexual intercourse between the (now) wicked angels and earthly women.

The principal transgressors were a body of angels known as Watchers whose task was supposed to be to watch and guide the actions of humanity. Clearly, they betrayed this trust and it appears were the instigators of sexual co-mingling. One of the leaders (at this stage) of the proposed rebellion was one called Shemiraza, who was persuaded into allowing himself and about two hundred angels to adopt human form and go on this venture. It is clear from the above that pride and lust were the main driving forces of the defection. Over-weaning ambition was another. God banned these disloyal angels from heaven and eventually condemned them to an everlasting life of damnation. However, they in some measure retained their power.

The result of their taking wives among human females was the birth of monstrous beings and wicked giants usually known as Nephilim, In Genesis, 6.4 are the words: There were giants on the earth in those days They brought with them certain arcane knowledge but also created havoc among all earth dwellers. It is at this point that we begin with the Dead Sea Scrolls version of the Book of Giants.

THE RECONSTRUCTION

[These fallen angels] knew the secrets of [all things]. [At this time] sin was great on the earth.

The wicked angels killed many people and begot giants [with mortal women].

The wicked (former) angels [consumed] everything that the earth produced. : the great fish, the birds in the sky, all the fruit of the earth, all kinds of grain , [the fruit] of the trees, [even beasts and reptiles they committed sin against] all the creeping things of the earth: they [observed/watched all earthly things]. They performed every harsh deed with harsh utterance upon male and female creation and upon/among humanity itself.

(Two hundred angels had been persuaded to leave heaven for the earth)

The two hundred angels seized 200 hundred donkeys, 200 asses, 200 hundred sheep and rams of the flock, 200 goats, 200 beasts of the field from every animal and from every bird, [for experiments in in-breeding with humans] and all types of miscegenation.

(As a result, monsters were created among all the perversion, due to mingling animal seed with mortal women. Similar to Egyptian Gods, satyrs and possibly even dinosaurs. The historian Josephus mentions that Enoch had business in Egypt, then called Siriad)

[The monsters sought out[ flesh [which would be destroyed or perverted.] Monsters and giants would arise who were lacking in true knowledge because [they were abominations]. Meantime the earth grew ever more corrupt and [the giants more] mighty. They considered [trying to persuade other angels to come upon the earth otherwise their tyranny might ultimately] perish and die. All the time they were causing great corruption in the earth. [If this aim] did not suffice [to perpetuate them] , they would be [finally destroyed.] (they believed).

[The fallen ones] defiled all creation and begot giants and monstrous creatures, and corrupted all the earth, [which was] defiled by blood shedding, at the hands of the giants. But this did not suffice them and [they were seeking all the time] to devour/destroy many/much more. The monsters attacked [all creation.]

(The giants are now troubled with portentous dreams, and Mahway reports his dream to the rest of the giants. Apparently, he sees a tablet inscribed with several names immersed in water, which  only has three names remaining when it emerges. The usual interpretation is that this symbolizes the death of all on earth except Noah and his sons. The story continues.)

[Mahway reported that men] drenched the tablet in water so that it was covered. It was then lifted

 out and all the inscriptions but three had vanished.

(Mahway goes to the others. They discuss the dream.)

This vision is cause for cursing and sorrow, said the group. I, said Mahway, am the one [who will be blamed most of the whole group], of those cast down out of heaven, and I shall have to go to hear the spirits of the slain complaining about their killers and crying out that we shall all die together and be made an end of, when I am sleeping [and dreaming] Bread and dwelling [will be denied me ]. So, troubled with this vision, [the monsters] entered into the gathering of the giants.

Then Ohya spoke without trembling to Mahway Who showed you all this vision, my brother? Barakel, my father, was with me [as corroborator, and.it seemed experienced the same vision] But before Mahway had finished telling what he had seen in his dream, Ohya said to him, Now I have heard wonders! If a barren woman gives birth (parable) [that would be an equal wonder!]

Thereupon Ohya said to Hahya, Are we to be destroyed upon this earth? When they had finished discussing the dreams, both Ohya and Hahya wept before [the assembled giants and monsters.]

Use your strength, [the group counseled]. Then Ohya said to Hayha, This doom is not for us but for Azazel (one of the wicked angels) for he [showed most corruption] to humanity). . . They (the good angels) surely will not let all their loved ones (i.e. the giants and monsters) be neglected. We are not to be cast down .You [(addressing the crowd of giants, angels (fallen) and monsters] have strength and [can resist] (The giants however, realize that fighting heaven is futile)

(Gilgamesh speaks) I am a giant, and by my mighty strength in my arm, I can vanquish anyone mortal. I have made war with them (mortals) in the past but I am not now able to stand against my opponents who reside in heaven, and dwell in holy places. And not only this, but they are in fact stronger than I am. The day of the ravening wild beasts has come and that of the wild man [as I am known].

Then Ohya said to him. I have been forced to have a dream... The sleep of my eyes vanished so that I could see a vision. [Now I know that on the field of battle we cannot win.] Gilgamish - note! (Ohya describes his vision.

I saw a tree uprooted except for three of its roots. While I was as it were watching, [some beings (good angels?)] moved all the roots into this garden [but not the three] 20 .(The interpretation of this dream is similar to that of the earlier one.)

This dream vision concerns the death of our souls, said Ohya, and those of Gilgamesh and all his companions. However, Gilgamesh said to me that [all the forebodings] concerned [only the rulers of earth, the temporal, powerful ones, whom the leader of the good angels has cursed]. The giants were glad at his words. Then [Ohya] turned and left the assembly. (There are more dreams, the import of which is hostile to the giants. The dreamers report to the monsters and then to the giants.)

After this, two of them had visions; they were unable to sleep and they came to their comrades and told their dreams, to the assembly, their comrades. The monsters. They reported that in their dream they seemed to be observing a garden where gardeners (angels?) were watering two hundred trees and large shoots came out of their roots . [Suddenly the garden became ablaze] so that the garden was destroyed and all the water evaporated. Then they went to the giants to tell them of their dreams. (The suggestion was made to seek out the scribe and prophet Enoch to interpret the dreams.)

Let us seek out Enoch, the noted scribe, and he will interpret for us the dream.. Thereupon Ohya declared to the giants I too this night had another dream and behold the Ruler of Heaven came down to earth [and made an end of us]. Such is the ending of my dream. Upon hearing this, all the monster and giants grew afraid and called Mahway, (the Titan) He came to meet the giants who pleaded with him and sent him to Enoch, the scribe. They (the giants) said to him Go to Enoch so that he may speak to you and then return saying] you have heard his voice. Ohya spoke to Mahway, and said to him, He (Enoch) will listen and interpret the dreams and tell us how long we giants have to live and rule on earth. (After a journey through the heavens Mahway sees Enoch and speaks to him of his request)

Mahway mounted up in the air as if upon strong winds, using his hands like eagle`s wings. . He left behind the inhabited world and passed over the great desert of Desolation., Enoch saw him and hailed him [Mahway told Enoch of his mission and said to him that he would speak with him.] Flying here and there Enoch came a second time to Mahway (after he, Enoch, had warned Mahway about flying too near the sun) Mahway spoke to Enoch and said that the giants and all the monsters of the earth await his words. [If the Fall of the giants/wicked angels has been carried out (by divine Providence)] from their days of heavenly glory, can you at least assure us that the number of our days spent doing harm will be added to our lives. We wish to know the meaning of the two hundred trees that came down from heaven. (Enoch, having received Mahway`s request, tried to intercede with God but unavailingly.

Accordingly, he presented Mahway with a tablet which was full of foreboding about the coming judgment, but which offered some hope for the future via repentance.)

The scribe, Enoch, gave Mahway a copy of another tablet (not the one doused in water) that bore his (Enoch`s) own handwriting. The writing on the tablet said: in the name of the great and holy God, this message is sent to, Shemihaza, and all his companions. Let it be known to you (the giants and monsters) that you will not escape judgment for all the things that you have done, and that your wives, their sons, and the wives of their sons [will not escape,] and that by your licentiousness on the earth, there has been visited upon you a heavenly judgment. The land is crying out and complaining about you and the deeds of your children and about the harm you have done to it. Until the heavenly angel *Raphael, arrives, behold, destruction is coming by a great flood which will destroy all living things, whatever is in the deserts and the seas. The meaning of the [dreams/matter is by way of a judgment] for all your evil. But if you now loosen the bonds binding you to evil and pray (for forgiveness). (You may be saved).

Raphael: an angel sent by God to fight against evil and especially Azazel (Enoch it appears also saw a vision at some point. He said the following); A great fear seized me and I fell on my face. * I heard his voice. (whose/ the angel`s?) (The text continues): He (Enoch) dwelt among human beings but he did not learn from or rely on them. It seems possible Enoch is talking about the occasion when an angel came down to earth to summon him to heaven.

Here ends the fragmentary Book of Giants (Dead Sea Scrolls version).

It would be instructive here to look at relevant passages from The Book of Enoch, 1, especially the section on The Watchers where we are told of the corrupting influence of the Fallen Angels, giving humanity, (especially female) forbidden and arcane knowledge. Many of the women were made pregnant by the (evidently polymorphous) angels The story of the Giants is easier to follow in the Book of Enoch than in the very fragmented DSS version. Obviously much is lost of the latter version, beginning and end as well as throughout the narrative.

According to the Book of Enoch, (in the Watchers section), Enoch explains that the 200 trees represent the 200 hundred Watchers (the angels who betrayed their trust and that the felling of their trunks signifies their coming destruction by fire and flood. In another part of the Book we are told that Mahway in his flight, narrowly escaped being burnt by the sun, by means of Enoch`s warning. The three names remaining (on the tablet in the first dream reported) symbolize the destruction of all creatures except Noah and his two sons.

MANICHEAN VERSION (of Book of Giants)

Largely similar to the DSS version (as to be expected) but with several differing details. This Manichean version is even more fragmentary than the DSS text and the fragments are in several languages, Middle Persian, Coptic being some of them. Below I give a summary/reconstruction of the fragments to try to form a coherent narrative.

The version begins with the descent of the wicked angels to earth, because of their lust for mortal women. The angels taught forbidden secrets to the women (and men) which led eventually to the spread of wickedness upon the earth. They subjugate and murder many people. Shemihaza begets two giant sons, Ohya and Ahyah. Other giants are engendered by other fallen angels/demons, who bring ruin to all things earthly. Humankind pleads for help. The giants quarrel among themselves. Ohyah has a dream about a tablet thrown into water, that when it emerged carried three signs indicating coming destruction. His brother dreams of a garden containing some two hundred trees. Ahyah tells of a dream he had in which he saw people lamenting . The giant Mahway flying along seeking Enoch, hears his voice warning him not to fly too close to the sun. He is guided by Enoch, who interprets the dreams, which suggest impending doom for the giants. Enoch`s reply (in his own hand) is brought to the giants, which is a message of foreboding, seeming to predict a time of flood. Mahway goes again to Enoch (living in a sort of earthly paradise) to tell him everything, and then Ohya has a dream in which he ascends to heaven and sees the water of the earth consumed with fire. Ohya, Shemihaza and Mahway have a conversation and seem to refer to weapons. Ohya and Mahway fall out and fight.

The giants are glad to see Enoch, (either visually or by the tablet) and promise to reform, asking for mercy. Enoch however, warns the giants/monsters they will face damnation despite their belief they would never lose their power. The angels descend from heaven and terrify the demons who take human form. The angels lead the children of the giants away to nearby towns.

The two hundred demons fight an intense battle with the four angels. Ohyah and Ahyah intend to keep their promise to do battle. The four archangels bind the watchers with chains and destroy their children. It seems prisons had been prepared for them long ago. Ohyah, the monster Leviathan, and the angel Raphael took part in a great battle. And then, vanished!

COMMENT

The DSS version of the Book of Giants, as we have just read, begins with the story of the descent of the disloyal angels to earth, their illicit union with mortal women, resulting in a giant and monstrous progeny. (We do not know how much is lost from the beginning; it seems likely that the fragment/s we have are not the beginning but tell of events some way into the account.) This much can be echoed in the O.T. Genesis, 4:6 ) Really the early story of the first giants ends here, tantalizingly, and is not taken up until later Books of the OT where further material is related concerning the various races of giants .

There are many references to giants in subsequent Books, denoting abiding belief, by the writers, in their existence and power. The DSS version goes on to relate the evil deeds of the giants and monsters, on earth and humanity, leading to the wrath of God and his threatened vengeance by means of a flood. This much we also learn in Genesis, leading on to the story of Noah and his Ark. The episode we encounter in the Book of Giants, must date at about this time since we are told of the coming destruction of the giants. Because of the evil that the giants had caused (the giants being part of humanity albeit extraordinary) but maybe more so because the human race itself was given to evil and immorality as a result of being corrupted by the descended (wicked) angels, the Lord we are told decided to destroy all living things on earth. This we are also told in Genesis.

The same story is told in the DSS version of the Book of Giants: there is an impending doom. It is at this point that the two accounts, Genesis and the Book of Giants, separate. In the DSS story we learn of the troublesome dreams of the giants, or some of them, that seem to show a baleful future for the giants. (This aspect is not mentioned in Genesis.) As the narrative of the Book of Giants indicates, Enoch is sought to interpret the dreams. Clearly there is much more detail about the giants in the DSS account than in Genesis.

The Pentateuch

The first five Books of the OT Bible are often reputed to be by Moses, (especially Jews).

This is not generally believed now (by other faiths). Genesis, in keeping with the rest of the Bible, has no verifiable date with regard to its writing. It probably grew over the centuries, from several sources, and by many hands. It may date from about 1000 years BC. In its first form, whatever that may have been, but most of the first Bible was lost in 6th century BC when the temple of Solomon was destroyed by King Nebuchadnezzar II of the Chaldean Babylon in 587 BC. It is certainly well written before the DSS version (of about 300 BC) and of course before the Manichean version of about 250 AD, which itself differs in several details from the DSS version. Large parts of the Bible were rewritten during the 70 years of Exile of the strain of Judah in Babylon by the Prophets Daniel and Ezekiel.

Concluion

There is much evidence of one kind or another for the existence of giant beings on the earth in earliest times. Whether one accepts this evidence or not is up to the individual. The bible itself is a collation of stories to which credence may or may not be given. Certainly much emphasis is placed on the existence of giants and the part they played in the biblical world. How the giants came into existence in the first place we are told in Genesis and the Book of Giants.

That they played a large part in the early days of man and his destruction by flood is central to the allusions in the biblical/religious literature. Reading Genesis 6:4 and the subsequent verses sets the scene; the story in the Book of Giants (DSS) follows on naturally to give additional information. Unfortunately, as with the beginning of the text, the concluding sections are missing.

The final message we are left with (in both accounts) is that the (wicked) giants are vanquished, but the mystery remains: giants are mentioned AFTER the flood!

PURPOSE OF THE WRITING OF THE BOOKS OF GIANTS

One of the most important considerations to exercise modern scholarship is: why were the books written in the first place? The following matter attempts some answers. (Clearly ALL the biblical Books had some raison d`etre.!)

MANI VERSION

As we have learned, one of the accounts of giants is by Mani, brought up in a Jewish/Christian sect. As the founder of a new (heretical) religion Mani wished to attract attention by writing several scriptures, most now lost. The Book of Giants is/was probably his most prominent work, composed in the dominant tongue of the area, Aramaic. He wrote hoping that his doctrines would be preserved, and partly to this end, drew on other major faiths to bolster credence in him and his teachings.

One of the main themes/subjects of ancient religious thought and writings was that of the existence of giants and their battles. (Echoes of Greek mythology). As we know, reference to giant beings is (first?) made in Genesis (depending on when this was written) could be as we have remarked, about 1000 BC. Mani therefore wished among other things, to establish himself as familiar with, if not an actual authority on, ancient biblical or religious history and writings. His background -that of Jewish Christianity also motivated him to pen (Christian source) literature and to see himself as giving a warning to others of the perils of not leading a semi-Christian, moral, life.

Not only this, but Mani intended his Book to illustrate ancient Iranian mythology (note Gilgamesh), since Iran was one of his main centers for proselytizing. The story of the giants was therefore adapted to suit his purpose. It is clear that Mani based much of his material on the text we now have since the DSS discovery. Apparently, there was also a very much earlier Aramaic Book of Giants, which Mani also laid under contribution. Though these early stories of giants may be regarded as history , Mani`s intention was to give his version a decidedly sectarian flavor. His main aim was therefore to impress and to steer aright his contemporaries.

Whether Mani himself believed in the stories of giants and their depredations is a moot point. Maybe he did, and this gives his account added moment. Fundamentally, Mani wished to inspire, impress and evangelize. I see no reason to doubt that IN HIS TIME he was successful.

DEAD SEA SCROLL VERSION

The version of the Book of Giants found (in 1947) at Qumran in Israel, is of earlier date than the Mani text, discussed above, and is generally thought to have been composed about 300 BC.

Unlike Mani`s text, which is decidedly sectarian in tone , the fragments from Qumran show no particular religious bias and appear to be (probably) a distillation of giant stories that had been around (in oral form) for a long time . Genesis basically tells a very similar story about fallen angels and the Watchers to that of the Qumran fragments. Clearly the compiler (or compilers) of the story of the giants was intent on preserving this lore for future generations. It is equally clear that legends of giants were taken seriously and their quondam existence thoroughly believed in. The Qumran Book of Giants was on a par with all the other Books discovered, and by no means to be construed as something mythological, but on the contrary was regarded with true historicity. The language of the fragment is mainly Hebrew and Aramaic.

Details differ in the two versions.

Both however, agree on what might be regarded as the main feature: that some angels descended to earth who (and) were allured by the beauty of mortal women by whom they produced beings that grew up as giants. This was not the only aspect which angered the deity, but also the revealing of heavenly secrets to humanity. This story would basically account for evil upon earth and the creation of demons out of wicked angels, as a result partly of imparting arcane and forbidden knowledge (to humanity). It is clear that one of the main aims of the writer or writers, of the Qumran text is to perpetuate the account of the beginnings of earthly wickedness.

Some of the sources used, are derived from Near Eastern myth, (as opposed to the Iranian of the Mani text) as witness the name Gilgamesh, well known in Sumerian literature from the famous Epic of Gilgamesh, a very long time before. The compiler was obviously well aware of these myths/stories, and thought them worth being given a modern (for that time) setting.

The composition of the work rules out a Christian context (as it appears to be a BC construct). It was probably produced by a Jewish scholar who believed the story of the fate of the giants was perhaps a salutary one, defining or reinforcing the then historical context. Perhaps in the concluding section we should attempt to put the Scrolls (or at least the writing/copying of them) in perspective/context.

It is generally believed that the Scrolls found at Qumran were the work of a Jewish sect called the Essenes who flourished c. 150 BC to 70 AD (when the Temple (of Herodes) at Jerusalem was destroyed by the Romans). The dates are approximate : the sect may very well have existed before the date of 150 BC. (We still do not know much about them!) It was a time of Roman domination for the Jews and the Essenes may have tried to escape the worst aspects of the Roman persecution by fleeing to the area of the Dead Sea. Undoubtedly the underlying motive for the establishment of the sect in the desert hills was that the followers of the sect wished to practice their own brand of the Jewish faith away from the dictates of the priesthood in Jerusalem They wished to live by their own rules and principles , believing that their way was the true one. They spent much of their time in ascetic, devotion and living according to the roles and rituals laid down in their own holy book. It seems that much of their time also ,was spent in writing - or copying ancient manuscripts: for example, all of the OT texts (except Esther). They clearly wished to preserve these and at the same time to put their own gloss on the stories. A central tenet of their belief was Messianic: belief in the coming of a righteous one.

Some of the scrolls (at Qumran) date from c. 400 BC (or earlier, if not written by the sect itself). Modern research suggests that the Scrolls were not all written (or copied) AT Qumran but that some were imported to place in safe hideaways , to keep them from enemies , such as the Romans, - or main-line Jewish hierarchy who might not approve of Essene interpretation. Apart from throwing light on Jewish affairs at this time , it is possible to suggest the Scrolls reflect a type of nascent Christian thought. As with the NT the Scrolls indicate a messianic expectation based on a dualistic concept of the Last Day, when Good and Evil will be weighed in the balance.

The Book of the Giants

By W. B. HENNING

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.}

ISAAC DE BEAUSOBRE, the Huguenot author of one of the best books ever written on Manichsm (Histoire critique de Manich et du Manicheme, Amsterdam, 1734, 1739), was the one to make the only sound suggestions on the sources used by Mani for the compilation of his Book of the Giants:the Book of Enoch, and the Γραφὴ τω̑ν Γιγάντωνwhich 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 ritures Manichnnes, ii, 32) with a book whose contents are briefly indicated in the Decretum Gelasianum, p. 54, ll. 298-9 (ed. Dobschz): Liber de Ogia 1 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, hmyzd). He quotes mainly from the first part, which Georgius S. (p. 45, Fl.-R.) calls "the first book of Enoch on the Egrēgoroi", but shows himself acquainted also with the subsequent chapters. 3

It is noteworthy that Mani, who was brought up and spent most of his life in a province of the Persian empire, and whose mother belonged to a famous Parthian family, 4 did not make any use of the Iranian mythological tradition. There can no longer be any doubt that the Iranian names of Sām, Narīmān, etc., that appear in the Persian and Sogdian versions of the Book of the Giants, did not figure in the original edition, written by Mani in the Syriac language. 5 His disciples, who, it is well known, were in the habit of translating every word of a text (including the names of months, deities, etc.), seen fit also to "translate" the names of the giants. Thus Sāmis merely the translation of Ohya. However, they kept some of the original names (e.g. hmyzd), and adapted some others (e.g. Wrwgdd). 1

The story of the fallen angels and their giant sons needed little adaptation to be fitted into Mani's system. Of course, the heavenly origin of the Bnē-hā-Elōhīm 2 of Genesis vi, 2, 4, the Εγρήγοροι, of the Book of Enoch, did not square with Mani's conviction that no evil could come from good. Therefore he transformed them into "demons", namely those demons that when the world was being constructed had been imprisoned in the skies under the supervision of the Rex Honoris. They rebelled and were recaptured, but two hundred of them escaped to the earth. Mani also used the term Εγρήγοροι(preserved in Coptic, see texts L, M, P, S), or rather yrin Aramaic (once in a Middle Persian fragment, text D), but in Eastern sources they are mostly referred to as "demons" (Pers. dywn, Parth. dywnin T 6, Sogd. δywtin G, H 17, K 7, cytytin E, δywt ZY ykytin H. 16).

The puzzling clause of Genesis vi, 4: "The Nephilim were on the earth those days," was interpreted by Mani in this fashion: "when the Egrēgoroi descended, the animals, or proto-animals, were already in existence." Mani confused nəfīlīmwith nef(n) = ἔκτρωμα: see Ndeke, 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 Manichn parlance, "abortion" (cf. also MPers. bgng, Sogd. pq) is synonymous with "animal".

We are therefore left with the Gibbōrīm, understood by Mani 3 as "giants". He probably used the equivalent Syriac word, gabbārē(gnbr), which his disciples translated as γίγαντες, al-ǰabābirahin Arabic, MPers. and Parthian kwn, Sogd. kwyt= kawit(Sing. qwy, kwy= kawi); cf. Sb.P.A.W., 1934, 30. In Sasanian times the words derived from the Avestan Kaviwere generally understood as "giant"; see Benveniste, MO., xxvi, 214, and Polotsky in Mir.Man., iii, 901. Thus MPers. Parth. kwis freely used in Manichn texts, e.g. of the Father of Light (M 40), of solar deities, of leading Manichns (both in Mir.Man., iii), also of the First Man and Ahriman 4 with reference to the First Battle (which therefore could have been described as a γιγαντομαχία). 5 However, the word kwis applied only to men and such beings as are imagined anthropomorphous. Where one would translate γίγαςas monster, the Iranian equivalent is mzn, Mazan. Thus the γίγας τη̑ς θαλάσσης(Kephalaia, 113 and notes), whose breathing operations are responsible for ebb and flow (cf. also Beruni, India, 203, 10-11), is called Mzn y (z)rhyg 1 in Middle Persian (M 99, V 22-3). Accordingly, MPers. mzn(adj. 2 and noun) and the related words, Pahl. mā̆zan, māzanīg, Sogd. mznyn δyw, Av. māzainya-, 3 should be rendered as "monster", or "gigantic, monstrous".

The Egrēgoroi and their giant progeny are fought and vanquished by four archangels: Raphael, Michael, Gabriel, and Istrael (Enoch, 10, 1; or: Uriel, or: Fanuel). In the Book of the Giantsthey are called "the four angels". They are frequently invoked by name in Manichn prayers (e.g. M 4 d 19, f 6; M 20), as Rwpyl, Myxyl, Gbryl, and Sryl( = Istrael).

There were no details about individual feats of the giants in the Book of Enoch. Mani filled the gap with the help of the above-mentioned Liber de Ogia nomine gigante. This Ogiashas 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 Ogiaswere transferred to the better known Og, owing to the resemblance of their names. The name of Ogiasis why (wḥy) =Ohyā̆ (Oḥyā̆) in the Manichn fragments, and this spelling is presumably more correct than that of Ogias. Og(wg) indubitably would appear as wg(or: wg). Since Mani took whyfrom an Aramaic text, the ending of Ogiascannot be regarded as a Greek addition.

Ogias fought with a draco, and so did Ohya; his enemy was the Leviathan (text N). Ohya and his brother Ahya were the sons of hmyzd(text H), i.e. Στμιαζα̑ς, the chief of the Egrēgoroi in the Book of Enoch; hence, Στμιαζα̑ςis transcription of hm-(or ḥm?). In the Persian edition of the KawānOhya and Ahya are "translated" as Sāmand Narīmān, but the original names are kept in one passage (A 60). The translator did well to choose Sām-Krsāsp, both with regard to Ogias' longevity (Sām is one of the "Immortals") and to his fight with the dragon (Sām is a famous dragon-killer). In the Sogdian fragments the name of Sām is spelt Shm= Sāhm, as it is often in Pahlavi (Shm 1 beside Sm); Ṭabari has Shm, 2 cf. Christensen, Kayanides, p. 130. Sāhm's brother is Pāt-Sāhm. This name may have been invented by the Sogdian translator in order to keep the names of the brothers resembling each other. Narīmān was evidently not known in Sogdiana as a brother of Sām. According to the Book of the Giants, the main preoccupation of Sām-Sāhm was his quarrel the giant Māhawai, 3 the son of Virōgdād, who was one of the twenty ers of the Egrēgoroi.

The Book of the Giantswas published in not less than six or seven languages. From the original Syriac the Greek and Middle Persian versions were made. The Sogdian edition was probably derived from the Middle Persian, the Uygur from the Sogdian. There is no trace of a Parthian text. 4 The book may have existed in Coptic. The presence of names such as Sām and Narīmān in the Arabic version proves that it had been translated from the Middle Persian. To the few surviving fragments (texts A-G) I have added two excerpts, the more important of which (H) probably derives from a Syriac epitome of the book. Naturally, Manichn authors quoted the book frequently, but there is only one direct citation by a non-Manichn writer (text O). With the exception of text O, all the passages referring to the Book of the Giants(texts J-T) go back to Syriac writings (apparently). They are, therefore, to be treated as quotations from the Syriac edition. E.g. the Parthian text N is not the product of a Parthian writer who might have employed a Parthian version of the book, but was translated from a Syriac treatise whose author cited the Syriac text.

In their journey across Central Asia the stories of the Book of the Giantswere influenced by local traditions. Thus, the translation of Ohya as Sām had in its train the introduction of myths appertaining to that Iranian hero; this explains the "immortality" of Sā(h)m according to text I. The country of Aryān-Vēan= Airyana Vaēǰah, in text G (26), is a similar innovation. 5 The "Km 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 (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-twocities of devas" (Eitel, Handb. Chinese Buddhism, 148, on Trayastriṃśat).

TEXTS

(bcd)	=	damaged letters, or uncertain readings.
[bcd]	=	suggested restorations of missing letters.
...	=	visible, but illegible letters.
[...]	=	estimated number of missing letters.
[ ]	=	a lacuna of undetermined extent.
(84)]	=	same, at the beginning of a line.
[(85	=	same, at the end of a line. 1

In the translation parentheses are employed for explanatory remarks.

FRAGMENTS OF THEKAWĀN

A. Middle-Persian

M 101, ato 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 Kawānthe 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 Kawānare c-j-l-k-g-i, while the position of the fragments e-b-h is particularly doubtful. It must be borne in mind that whole folios may be missing between apparently successive pages. In order to enable the reader to judge for himself, all the fragments (including the parables) are published here. The text is based on a copy I made nearly ten years ago (referred to in the notes as: Copy); a revision is not possible under the present circumstances.

Translation

(Frg. c) ... hard ... arrow ... bow, he that ... Sām said: "Blessed be ... had [he ?] seen this, he would not have died." Then Shahmīzād said to Sām, his [son]: "All that Māhawai ..., is spoilt (?)." Thereupon he said to ... "We are ... until (10) ... and ... (13) ... that are in (?) the fiery hell (?) ... As my father, Virōgdād, was ..." Shahmīzād said: "It is true what he says. He says one of thousands. 1 For one of thousands ....". Sām thereupon began ... Māhawai, too, in many places ... (20) until to that place he might escape (1) and ... 2

(Frg. j) ... Virōgdād ... Hōbābī 3 robbed Ahr ... 4 of -naxtag, 5 his wife. Thereupon the giants began to kill each other and [to abduct their wives]. The creatures, too, began to kill each other. 6 Sām ... before the sun, one hand in the air, the other (30) ... whatever he obtained, to his brother .... imprisoned ... (34) ... over Taxtag. 7 To the angels ... from heaven. Taxtag to ... Taxtag threw (or: was thrown) into the water. Finally (?) ... in his sleep Taxtag saw three signs, [one portending ...], one woe and flight, and one ... annihilation. Narīmān saw a gar[den full of] (40) trees in rows. Two hundred ... came out, the trees.... 8

(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 twenty 5 [years] .... (50) ... wild ass, ibex ... ram, goat (?), 6 gazelle, ... oryx, of each two hundred, a pair 7 ... the other wild beasts, birds, and animals and their wine [shall be] six thousand jugs ... irritation(?) 8 of water (?) ... and their oil shall be 9 ...

(Frg. k) ... father ... nuptials (?) ... until the completion of his ... in fighting ... (60) ... and in the nest(?) Ohya and Ahya ... he said to his brother: "get up and ... we will take what our father has ordered us to. The pledge we have given ... battle." And the giants ... together ... (67) "[Not the] ... of the lion, but the ... on his ... [Not the] ... of the rainbow, but the bow ... firm. Not the sharpness of the blade, [but] (70) the strength of the ox (?). 10 Not the ... eagle, but his wings. 11 Not the ... gold, but the brass that hammers 12 it. Not the proud [ruler], but the diadem on his [head. Not] the splendid cypress, but the ... of the mountain ...

(Frg. g) ... Not he that engages in quarrels, but he that is true in his speech. Not the evil fruit(?), but the poison in it. (80) [Not they that] are placed (?) 13 in the skies but the God [of all] worlds. Not the servant is proud, but [the lord] that is above him. Not one that is sent ..., but the man that sent him". 1 Thereupon Narīmān ... said ... (86) ... And (in) another place I saw those that were weeping for the ruin that had befallen them, and whose cries and laments rose up to heaven. (90) And also I saw another place [where there were] tyrants and rulers ... in great number, who had lived 2 in sin and evil deeds, when 3 ...

(Frg. i) 4 ... many ... were killed, four hundred thousand Righteous 5 ... with fire, naphtha, and brimstone 6 ... And the angels veiled 7 (or:covered, or:protected, or:moved out of sight) Enoch. Electae et auditrices(100) ... and ravished them. They chose beautiful [women], and demanded ... them in marriage. 8 Sordid ... (103) ... all ... carried off ... severally they were subjected to tasks and services. And they ... from each city ... and were, ordered to serve the ... The Mesenians [were directed] to prepare, the Khūzians 9 to sweep [and] (110) water, the Persians to ...

[On the Five Elements]

(Frg. e) (112) ... slaying ... righteous ... good deeds .... elements. The crown, the diadem, [the garland, and] the garment (of Light). The seven demons. Like a blacksmith [who] binds (or:shuts, fastens) and looses (or:opens, detaches) .... who from the seeds of .... and serves the king .... (120) ... offends ... when weeping ... with mercy ... hand ... (125) .....the Pious gave ...?... presents. Some buried the idols. The Jews did good and evil. Some make their god half demon, half god ... (130) killing ... the seven demons ... eye ...

(Frg. b) ... various colours that by ... and bile. If.... from the five elements. As if (it were) a means not to die, they fill themselves with food and drink. Their (140) garment is ... this corpse ... and not firm ... Its ground is not firm ... Like ... (146) ... imprisoned [in this corpse], in bones, nerves, 1 [flesh], veins, and skin, and entered herself [ = Āz] into it. Then he ( = Man) cries out, over 2 (?) sun and moon, the Just God's (150) two flames 3 ...?..., 4 over the elements, the trees and the animals. But God [Zrwān ?], in each epoch, 5 sends apostles: īt[īl, Zarathushtra,] Buddha, Christ, ...

(Frg. h) ... evil-intentioned ... from where ... he came. The Misguided recognize the five elements, [the five kinds of] trees, the five (kinds of) animals.

(160) ... On the Hearers

... we receive ... from Mani, the Lord, ... the Five Commandments to ... the Three Seals ... (164) ... living ... profession ... and wisdom ... moon. Rest from the power (or: deceit) ... own. And keep measured the mixture (?) ... trees and wells, in two ... (170) water, and fruit, milk, ... he should not offend his brother. The wise [Hearer] who like unto juniper [leaves 6 ...

(Frg. f) ... much profit. Like a farmer ... who sows seed .. in many 7 ... The Hearer who ... knowledge, is like unto a man that threw (the dish called) 8 frōag(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 honour. 1 In the body of the Elect the (food given to to him as) alms is purified in the same manner as a ... that by fire and wind ... beautiful clothes on a clean body ... turn ...

(Frg. a) ... witness ... fruit ... (200) ... tree ... like firewood ... like a grain (?) ... radiance. The Hearer in [the world ?], (and) the alms within the Church, are like unto a ship [on the sea] 2 : the towing-line 3 (is) in the hand of [the tower] on shore, the sailor (210) is [on board the ship]. The sea is the world, the ship is [the ..., the ... is the ?al]ms, the tower is [the ...?], the towing-line (?) is the Wisdom. ... ... (214) ... The Hearer ... is like unto the branch (?) of a fruitless [tree] ... fruitless ... and the Hearers ... fruit that ... (220) pious deeds. [The Elect,] the Hearer, and Vahman, are like unto three brothers to whom some [possessions] were left by their father: a piece of land, ..., seed. They became partners ... they reap and ... The Hearer ... like ...

(Frg. d) ... an image (?) of the king, cast of gold ... (230) ... the king gave presents. The Hearer that copies a book, is like unto a sick man that gave his ... 4 to a ... man. The Hearer that gives [his] daughter to the church, 5 is like ... pledge, who ( = father ?) gave his son to ... learn ... to ... father, pledge ... (240) ... Hearer. Again, the Hearer ... is like .... stumble ... is purified. To ... the soul from the Church, is like unto the wife of the soldier (or: Roman) who ... infantrist, one shoe ... who, however, with a denarius ... was. The wind tore out one ... he was abashed 6 ... from the ground ... ground ...

(Frg. m) ... (250) ... sent ... The Hearer that makes one ..., is like unto [a compassionate mother] who had seven sons ... the enemy [killed] all ... The Hearer that ... piety ... (258) ... a well. One [on the shore of] the sea, one in the boat. (260) [He that is on] shore, tows(?) him that is [in the boat]. 1 He that is in the boat.... sea. Upwards to ... like ..?.. like a pearl ... diadem ...

(Frg. M911) ... Church. Like unto a man that ... fruit and flowers ... then they praise ... fruitful tree ... (270) ... [Like unto a man] that bought a piece of land. [On that] piece of land [there was] a well, [and in that well a bag] full of drachmas ... the king was filled with wonder ... share ... pledge ...

(Frg. n) ... numerous ... Hearer. At ... like unto a garment ... (280) like ... to the master ... like ... and a blacksmith. The goldsmith ... to honour, the blacksmith to ... one to ...

B. Uygur

LeCoq, Tk. Man., iii, 23. Bang, Musn, xliv, 13-17. Order of pages according to LeCoq (the phot. publ. by Bang seems to support LeCoq's opinion).

(First page) ... fire was going to come out. And [I saw] that the sun was at the point of rising, and that [his ?] centre (orḍu) without increasing (? amat?) above was going to start rolling. Then came a voice from the air above. Calling me, it spoke thus: "Oh son of Virōgdād, your affairs are lamentable (?). More than this you shall [not] see. Do not die now prematurely, but turn quickly back from here." And again, besides this (voice), I heard the voice of Enoch, the apostle, from the south, without, however, seeing him at all. Speaking my name very lovingly, he called. And downwards from ... then

(Second page) ...".. for the closed 2 door of the sun will open, the sun's light and heat will descend and set your wings alight. You will burn and die," said he. Having heard these words, I beat my wings and quickly flew down from the air. I looked back: Dawn had ...., with the light of the sun it had come to rise over the Km mountains. And again a voice came from above. Bringing the command of Enoch, the apostle, it said: "I call you, Virōgdād, ... I know ... his direction ... you ... you ... Now quickly ... people ... also ...

C. Sogdian

M 648. Small scrap from the centre of a page. Order of pages uncertain.

(First page) ... I shall see. Thereupon now S[āhm, the giant] was [very] angry, and laid hands on M[āhawai, the giant], with the intention: I shall ... and kill [you]. Then ... the other g[iants ...

(Second page) ... do not be afraid, for ... [Sā]hm, the giant, will want to [kill] you, but I shall not let him ... I myself shall damage ... Thereupon Māhawai, the g[iant], ... was satisfied ...

D. Middle-Persian

Published Sb.P.A.W., 1934, p. 29.

... outside ... and ... left .... read the dream we have seen. Thereupon Enoch thus .... and the trees that came out, those are the Egrēgoroi (yr), and the giants that came out of the women. And ..... over ... pulled out ... over ...

E. Sogdian

T iii 282. Order of pages uncertain.

(First page) ... [when] they saw the apostle, ... before the apostle ... those demons that were [timid], were very, very glad at seeing the apostle. All of them assembled before him. Also, of those that were tyrants and criminals, they were [worried] and much afraid. 1 Then ...

(Second page) ... not to ... Thereupon those powerful demons spoke thus to the pious apostle 2 : If .... by us any (further) sin [will] not [be committed ?], my lord, why ?.... you have ... and weighty injunction 3 ...

F. Middle-Persian

T ii D ii 164. Six fragmentary columns, from the middle of a page. Order of columns uncertain. Instead of A///B///CDEF, it might have been: BCDEFA, or even CDEF///A///B. 4

(Col. A) ... poverty ... [those who] harassed 1 the happiness of the Righteous, on that account they shall fall into eternal ruin and distress, into that Fire, the mother of all conflagrations and the foundation of all ruined tyrants. And when these sinful misbegotten sons 2 of ruin in those crevices and ....

(Col. B) ... you have not been better. In error you thought you would this false power eternally. 3 You ... all this iniquity ...

(Col. C) ... you that call to us with the voice of falsehood. Neither did we reveal ourselves on youraccount, so that youcould see us, nor thus .... ourselves through the praise and greatness that to us ... -given to you ..., but ...

(Col. D) ... sinners ..... is visible, where out of this fire your soul will be prepared (for the transfer) to eternal ruin (?). And as for you, sinful misbegotten sons of the Wrathful Self, 1 confounders of the true words of that Holy One, disturbers of the actions of Good Deed, aggressors upon Piety, ... -ers of the Living...., who their ...

(Col. E) ... and on brilliant wings they shall fly and soar further outside and above that Fire, and shall gaze into its depth and height. And those Righteous that will stand around it, outside and above, they themselves shall have power over that Great Fire, and over everything in it. ..... blaze .... souls that ...

(Col. F) ... they are purer and stronger [than the] Great Fire of Ruin that sets the worlds ablaze. They shall stand around it, outside and above, and splendour shall shine over them. Further outside and above it they shall fly 2 (?) after those souls that may try to escape from the Fire. And that ....

G. Sogdian

T ii. Two folios (one only publ. here; the other contains a wyδβγ cn pqṯ δywtyy"Discourse on the Nephīlīm-demons"). Head-lines: R: pn prβr 3 "... pronouncement", V: iv frytyt δn CC"The four angels with the two hundred [demons ... ".

... they took and imprisoned all the helpers that were in the heavens. And the angels themselves descended from the heaven to the earth. And (when) the two hundred demons saw those angels, they were much afraid and worried. They assumed the shape of men 3 and hid themselves. Thereupon the angels forcibly removed the men 4 from the demons, (10) laid them aside, and put watchers over them .... the giants .... were sons ... with each other in bodily union .... with each other self- .... and the .... that had been born to them, they forcibly removed them 5 from the demons. And they led one half of them (20) eastwards, and the other half westwards, on the skirts of four huge mountains, towards the foot of the Sumeru mountain, into thirty-two towns which the Living Spirit had prepared for them in the beginning. 6 And one calls (that place) Aryān-waian. And those men are (or: were) .... in the first arts and crafts. 7 (30) .... they made ... the angels ... and to the demons ... they went to fight. And those two hundred demons fought a hard battle with the [four angels], until [the angels used] fire, naphtha, and brimstone 8 ....

EXCERPTS

H. Sogdian

T ii S 20. Sogdian script. 9 Two folios. Contents similar to the "Kephalaia". Only about a quarter (I R i-17) publ. here. The following chapter has as headline: γt ny cnn β[cn]pδ[yh w]prs= Here begins: anai's 10 question the world. Init. rty tym ZK n[y] [cnn] mrmny rwγny pry[tkw wnkw ]prs ynk βcnpδ ZY kw ZKh mrtγmyt(skwnt) oo cknc pyδr zy mrch zγyrnt= And again anai asked the Light Apostle: this world where mankind lives, why does one call it birth-death (saṃsāra, Chin. shg-szŭ).

... and what they had seen in the heavens among the gods, and also what they had seen in hell, their native land, and furthermore what they had seen on earth,all that they began to teach (hendiadys) to the men. 3 To ahmīzād two(?) sons were borne by .... One of them he named "Ohya"; in Sogdian he is called "Sāhm, the giant". And again a second son [was born] to him. He named him "Ahya"; its Sogdian (equivalent) is "Pāt-Sāhm". As for the remaining giants, they were born to the other demons and Yakṣas. (Colophon) Completed: (the chapter on) "The Coming of the two hundred Demons".

I. Sogdian

M 500 n. Small fragment.

.... manliness, in powerful tyranny, he (or: you ?) shall not die". The giant Sāhm and his brother will live eternally. For in the whole world in power and strength, and in .... [they have no equal].

QUOTATIONS ANDALLUSIONS

J. Middle-Persian

T ii D ii 120, V ii 1-5: and in the coming of the two hundred demons there are two paths: the hurting speech, and the hard labour; these (belong, or: lead) to hell.

K. Sogdian

M 363.

(First page) ... before ... they were. And all the ... 2 fulfilled their tasks lawfully. Now, they became excited and irritated for the following reason: namely, the two hundred demons came down to the sphere from the high heaven, and the ....

(Second page) ... in the world they became excited and irritated. For their life-lines and the connections of their Pneumatic Veins 3 are joined to sphere. (Colophon) Completed: the exposition of the three worlds. (Head-line) Here begins: the coming of Jesus and [his bringing] the religion to Adam and itil. ... you should care and ...

L. Coptic

Kephalaia, 17116-19: Earthquake and malice happened in the watchpost of the Great King of Honour, namely the Egrēgoroi who arose at the time when they were .... and there descended those who were sent to confound them.

M. Coptic

Kephalaia, 9224-31: Now attend and behold how the Great King of Honour who is ἔννοια, is in the third heaven. He is ... with the wrath ... and a rebellion ..., when malice and wrath arose in his camp, namely the Egrēgoroi of Heaven who in his watch-district (rebelled and) descended to the earth. They did all deeds of malice. They revealed the arts in the world, and the mysteries of heaven to the men. Rebellion and ruin came about on the earth ...

N. Parthian

M 35, lines 21-36. Fragment of a treatise entitled rdhng wyfrs= Commentary on (Mani's opus) Ārdahang. 4

And the story about the Great Fire: like unto (the way in which) the Fire, with powerful wrath, swallows this world and enjoys it; like unto (the way in which) this fire that is in the body, swallows the exterior fire that is (lit. comes) in fruit and food, and enjoys it. Again, like unto (the story in which) two brothers who found a treasure, and a pursuer lacerated each other, and they died; like unto (the fight in which) Ohya, Lewyātīn ( = Leviathan), and Raphael lacerated each other, and they vanished; like unto (the story in which) a lion cub, a calf in a wood (or: on a meadow), and a fox lacerated each other, [and they vanished, or: died]. Thus [the Great Fire swallows, etc.] both of the fires.... 1

M 740. Another copy of this text.

O. Arabic, from Middle-Persian? 2

Al-Ghaḍanfar (Abū Isḥāq Ibr. b. Muḥ. al-Tibrīzī, middle of thirteenth century), in Sachau's edition of Beruni's Āthār al-bāqiyah, Intr., p. xiv: The Book of the Giants, by Mani of Babylon, is filled with stories about these (antediluvian) giants, amongst whom Sām and Narīmān.

P. Coptic

Keph. 9323-28: On account of the malice and rebellion that had arisen in the watch-post of the Great King of Honour, namely the Egrēgoroi who from the heavens had descended to the earth,on their account the four angels received their orders: they bound the Egrēgoroi with eternal fetters in the prison of the Dark(?), their sons were destroyed upon the earth.

Q. Coptic

Manich. Psalm-book, ed. Allberry, 1427-9: The Righteous who were burnt in the fire, they endured. This multitude that were wiped out, four thousand .... Enoch also, the Sage, the transgressors being ...

R. Coptic

Man. Homil., ed. Polotsky, 6818-19: ... evil. 400,000 Righteous .... the years of Enoch ...

S. Coptic

Keph., 1171-9: Before the Egrēgoroi rebelled and descended from heaven, a prison had been built for them in the depth of the earth beneath the mountains. Before the sons of the giants were born who knew not Righteousness and Piety among themselves, thirty-six towns had been prepared and erected, so that the sons of the giants should live in them, they that come to beget .... who live a thousand years.

T. Parthian

291a. Order of pages unknown.

(First page) ... mirror ... image.... distributed. The men ... and Enoch was veiled ( = moved out of sight). 1 They took ... Afterwards, with donkey-goads .... slaves, 2 and waterless trees (?). Then ... and imprisoned the demons. And of them .... seven and twelve.

(Second page) ... three thousand two hundred and eighty- 3 ... the beginning of King Vitāsp. 4 .... in the palace he flamed forth (or: in the brilliant palace). And at night ..., then to the broken gate ... men ... physicians, merchants, farmers, ... at sea. ?... armoured he came out ...

APPENDIX

U. Parthian

T ii D 58. From the end ( ... r t) of a hymn.

... gifts. A peaceful sovereign [was] King Vitāsp, [in Aryā]n-Waian 5 ; Wahman and Zarēl .... The sovereign's queen, Khudōs, 1 received the Faith, 2 the prince ... They have secured (a place in) the (heavenly) hall, and quietude for ever and ever ...

V. Sogdian

M 692. Small fragment. Order of pages uncertain.

(First page) ... because ... the House of the Gods, eternal joy, and good ..?.. 4 For so it is said: at that time ... Yima was ... in the world. And at the time of the new moon (?) .... the blessed denizens of the world 5 ... all assembled 6 ... all ...

(Second page) ... they offered five garlands in homage. 7 And Yima accepted those garlands ... And those ... that .... and great kingship ... was his. And on ... them .... And acclamations 8 ... And from that pious (?) ... he placed the garlands on his head ... the denizens of the world

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Footnotes
1 Numerous variants (p. 126, Dobschz), 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 Latinathe text is in vol. 59, 162-3.
2 See Charles, The Book of Enoch, 2nd ed., 1912. For the Greek fragments (and Georgius S.) the edition by Flemming and Radermacher ( = Fl.-R.) is quoted here. For Mani's use of the Enoch literature see my papers in Sb.P.A.W., 1934, 27-32, and in ZDMG., 90, 2-4.
3 See below A 86-94, and compare G 19-21 with Enoch67, 4, and G 38 with Enoch17, 1; 21, 7; 54, 6; 67, 4-13. On chaps. 72 sqq. see Sb.P.A.W., 1934, 32.
4 Namely the Kamsarakan-k(mentioned often in the Armenian history of the fourth century) who claimed descent from the royal house of the Arsacids. This is clear from the Chinese-Manichn text that preceded the Fragment Pelliot, now printed in the TaishTripiṭaka as No. 2141a, vol. 54, p. 1280A, but hitherto untranslated: "He was born in the country of Sulin ( = Babylonia), in the royal abode of Bu-tiei( = Patī-g), by his wife Mu-i̯( = Maryam) of the family of Ki̯əm-s-gi̯ɒn( = Kamsar(a)gān)." The name Κάρασσα in the Byzantine formula of abjuration (Migne, Patr. Gr., i, 1468) may be corrupted from Kamsar-. Thus there is a grain of truth in the assertion in the K. al-Fihrist, 327, 31, that Mani's mother had belonged to the Arsacid house; ibid., Maryam(ed, marmaryam) is given as one of her names.It is not proposed to discuss the origin of Mani's father here.
5 I have abandoned my earlier opinion on this point (ZDMG., 90, 4) which was based on insufficient material. The important Sogdian fragment, text H, was not then known to me.
1 See BSOS., viii, 583; ZDMG., 90, 4. [Cf. also Bal. girōk, Geiger, No.107.]
2 Cf. also Parthian bgpwhrn, Sogd. βγpyt, lit. "sons of God" = angels (also fem. Sogd. βγpwryt). Thus bgpwhrhas a double meaning in Parthian, it being (Sogd. βγpwr) also the translation of Chin. Tien-tzŭ, or rather of Skt. devaputra.
3 Herein he differed from the common interpretation of the passage (Nephilim = giants), shared also by the authors of the Book of Enoch.
4 M 41: br qrcr wṯ zmbg stft cy whrmyzdbg qyrd d dywn: dw qwn wṯ dw nywn.
5 This word, in the anti-Manichn 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 the Greek poets, the Greek γιγαντομαχία, as a parallelto 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 Genesisvi, 2-4, which he provides with an allegorical explanation. But he ascribes it to the History of the Jewswithout even mentioning the Book of the Giants. This shows conclusively that he had no knowledge of Mani's book.
1 Jackson, Researches, 37, 67 sq., has "poisonous mass"; cf. OLZ., 1934, 752.
2 Hence the comparative mzndr(e.g. Mir.Man., i) and the superlative Pahl. mā̆zan-tum(e.g. Dd., p. 118, 12 ed. Anklesaria).
3 Clearly to be derived from Av. mazan-"greatness". Cf. also Jackson, loc. cit., on mzn. Hence, the first part of the name of Māzandarānprobably = "gigantic".
4 Thus Dobschz, Decret. Gelas., p. 305.
5 Dobschz, loc. cit., who quotes Fabricius, Cod. pseudepigr., 799 sq., and Migne, Dict. des apocr., ii, 649, 1295.
1 For example, Men.Khr., 68, 12; 69, 12, ed. Andreas; Pahl. Yasna, 9, 10 (p. 71, 19).
2 Shm, of course, transcribes Shm, not Sm.
3 MPers. mhwyA 7, with suff. mhwy-cA 19, Sogd. mhwyC 15 ( = Wrogdad oγlϊin B). Hardly = Māhōi(as suggested ZDMG., 90, 4), for the ending -ōiwas pronounced -ōialso in the third century (cf. e.g. wyrwd= Wērōiin the inscription of Shapur, line 34). Furthermore, there was no Māhōi among the heroes of the Iranian epos (M. is well known as the name of the governor of Marv at the time of the last Yezdegerd). More likely Māhawaiwas a non-Iranian name and figured already in the Aramaic edition of the Kawān; it may have been adapted to Persian. Cf. Mḥwyl, Genesis, iv, 18 ?
4 But see Mir.Man., iii, 858 (b 134 sqq.).
5 The children of the Egrēgoroi share with the inhabitants of Airyana Vaēǰah the distinction of being regarded as the inventors (or first users) of the arts and crafts. For the spelling of Aryān-Vēansee also Appendix, text U. It is not clear whether Yima(text V) had been given a place in the Sogdian Kawān. Ymyẖ, i.e. Imi, is the correct Sogdian form of the name.
1 This system of notation has been used also in my book Sogdica, and in my paper in BSOS., X, pp. 941 sqq. The various interpunction marks are uniformly represented by oo here.
2 But possibly Frg. ishould occupy the first place; see below, notes on lines 95-111.
1 = far less than he could say. Cf. ə hazār yak, GV., xiv, 2,ə hazāra̢ baewara̢ yak, ibid., xvi, 1. Salemann, Zap. Imp. Ak. Nauk, s. viii, t. vi, No.6, 25, quoted Persian az hazār yakī va az bisyār andakī.
2 The texts Band C(Uygur and Sogdian) could be inserted here (or hereabouts).
3 Probably one of the twenty "decarchs" (Enoch6, 7), viz. No. 4 Kokabiel= Χωχαριήλin the Greek fragments, and Χωβαβιήλapud Syncellus.
4 This also could be a "decarch", Arakib- Αρακιήλ, or Aramiel- Ραμιήλ.
5 Incomplete name.
6 Cf. Enoch 7, 5.
7 txtgmight be appellative, = "a board". This would fit in three of the passages, but hardly in the fourth.
8 Evidently this is the dream that Enoch reads in the fragment M 625c ( = Text D, below), which therefore probably belonged to the Kawān. It should be inserted here.
1 Here (or hereabouts) the texts E and F should be entered, both of which deal with the judgment on the fallen angels. Text F approximates to Enoch, ch. 10 (pronouncement of the judgment by God), while Text E is nearer to Enoch, ch. 13 (communication of the judgment the angels by Enoch).
2 = Enoch, 12, 4-5: εἰπὲ τοι̑ς ἐγρηγόροις .... οὐκ ἔσται ὑμι̑ν εἰρήνη.
3 = Enoch, 13, 1-2: ὁ δὲ Ενώχ ... ει̑πεν ... οὐκ ἔσται σοι εἰρήνη κρι̑μα μέγα ἐξη̑λθεν κατὰ σου̑ δη̑σαί σε ... περί ... τη̑ς ἀδικίας καὶ τη̑ς ἀμαρτίας κτλ.
4 = Enoch, 14, 6: ἴδητε τὴν ἀπώλειαν τω̑ν υἱω̑ν ὑμω̑ν.
5 = Syncellus, pp. 44-5 Fl.-R. (ad cap.xvi), cf. Genesis, vi, 3. ἀπολου̑νται οἱ ἀγαπητοὶ ὑμω̑ν .... ὅτι πα̑σαι αἱ ἡμέραι τη̑ς ζωη̑ς αὐτω̑ν ἀπὸ του̑ νυ̑ν οὐ μὴ ἔσονται πλείω τω̑ν ἑκατὸν εἴκοσιν ἐτω̑ν.
6 In Jewish Persian trwis "ram" (Lagarde, Pers. Stud., 73), but in the dialect of Rīahr nr. Bushire (according to the notes made on this dialect by Andreas about seventy years ago) t is "a young she-goat". See JRAS., 1942, 248. [trw, Is. 111, Ier. 5140= Hebr. attūd, probably understood as "he-goat".]
7 These lines evidently refer to the promise of peace and plenty that concludes the divine judgment in Enoch, 10. Hence = "each pair of those animals shall have two hundred young"?
8 sārin: cf. DkM. 487apu.-488, 3, "when they provoke (sārēn-) him he does not get irritated (sār-and better, sārih-)." GrBd. 5, 8, "if you do not provoke, or instigate (sārēn-) a fight" (differently Nyberg, ii, 202). sār-, if from sarəd-(Skt. śardh-), is presumably the transitive to syrydn(from srdhya-according to Bartholom, cf. NGGW., 1932, 215, n. 3.
9 Cf. Enoch, 10, 19: ἡ ἄμπελος [sic]ἣν ἂν φυτεύσωσιν ποιήσουσιν πρόχους οἴνου χιλιάδας .... ἐλαίας ....
10 tyor ty[y] = taifrom taihfrom taiγ(cf. GGA., 1935, 18), is ambiguous: (1) sharp instrument, (2) burning, glow, brightness, sunrays, etc. So also is tyzyy: (1) sharpness, (2) speed. One could also restore ty[gr].
11 Lit. "but the Wing(s) that (is, are) with him." The curious expression was chosen probably on account of the rhythm. For the same reason bycis employed in the place of nyin line 73.
12 Lit. "beats".
13 ystyh-is obviously different from styh-(on which see BSOS., IX, 81), and possibly derived from yst-, cf. zyh-"to be born" from zy-"to be born". ystyh-is met with in W.-L., ii, 558, Ri 25, "blessed chief who stands (ystyhyd?) as the sign of the Light Gods." Lentz has ystyhnd, but without having seen the manuscript one may presume a misreading (cf. ibid., R i l, Lentz: pd[ .. ]dg, but probably pr[d]ng, R i 2, Lentz: p.dr, but probably pyrr, ibid., R ii 22, Lentz: n.z, but probably wn; for further cases see OLZ., 1934, 10).
1 St. John, 13, 18.
2 phrystn: phryz-= Parth. prxtn: prxyz-(cf. Av. pārihaēza-, Sogd. pr-γy; Parth. xt: MPers. xyst) is mostly "to stand around, to be about, versari", sometimes "to stand around for the purpose of looking after someone" = "serve, nurse, protect", often merely "to be". phryz-"to stand off, to abstain" is presumably different (para-haēza-).
3 The series of visions in which Enoch sees the arrangements for the punishment of the fallen angels, etc., and of "the kings and the Mighty" (chaps. xvii sqq.), follows immediately upon the announcement of the divine judgment. Hence, frgg. k-gmust be placed after frg. l. Text G (below), which describes, the execution of the divine order, could perhaps be inserted here.
4 It is difficult to decide whether this fragment should be placed at the end or at the beginning of the book. The 400,000 Righteous may have perished when the Egrēgoroi descended to the earth. The "choosing of beautiful women", etc., strongly suggests the misbehaviour of the Egrēgoroi on their arrival upon the earth. The hard labour imposed on the Mesenians and other nations may be due to the insatiable needs of their giant progeny (Enoch, 7, 2 sqq.). On the other hand, "fire, naphtha, and brimstone" are only mentioned as the weapons with which the archangels overcame the Egrēgoroi, after a prolonged and heavy fight (Text G, 38), and the 400,000 Righteous may well have been the innocent non-combatant victims of this battle which may have had a demoralizing effect even upon the electae. To clear up the debris the archangels would naturally commandeer the men. We do not know whether Mani believed Enoch to have been moved out of sight (ἐλήμφθη Enoch, 12, 1) before the Egrēgoroi appeared, or before they were punished.
5 See texts R, and Q (where 4,000 instead of 400,000).
6 See BSOS., X, 398.
7 See text T, line 3.
8 Cf. Enoch, 7, 1 ?
9 On mynygnsee BSOS., X, 945, n. 2, on hwjyg, ibid., 944, n. 7.
1 py(y) always = nerves, sinews (not "fat" as in Mir.Man., i, etc., as alternative rendering). It is equivalent to nerfs(Chavannes-Pelliot, TraitMan., 32/3 [528/9]), Uygur singir(T.M., iii, 18/9), Copt. = Sehne(Keph., 96, etc.), Sogd. pδδw(unpubl.). Cf. also GrBd., 196, 4, where Goetze, ZII., ii, 70, wrongly has "fat". MPers. pai= NPers. pai= Pashto pala= Sogd. pδδw(not Av. piθwā-).
2 Hardly "to". Cf. Cumont, Rech., i, 49, and my paper NGGW., 1932, 224.
3 Or: over the Just God, sun and moon, the (or: his) two flames. The "Just God" is the Messenger (not = bgrtygr, i.e. Zrwān).
4 Unintelligible. Lit. "... two flames given into the (or: his) hand".
5 Cf. Sb.P.A.W., 1934, 27, and BSOS., VIII, 585.
6 Cf. M 171, 32 sqq. wṯ st ngwg ky w b[w](r)[s] mnhg ky hmyw zrgwng tyd w zmg wd tbn png ny ryzynd. wgwn hwyc hwrwn ngwg pd pzd wd wydx pd xwr wṯ dyjwr, kd dwr c wjydgn wṯ kd nzd w wjydgn, hw pd wxybyy frhyft wd wwryft kbyd, etc. "And some Hearers are like unto the juniper which is ever green, and whose leaves are shed neither in summer nor in winter. So also the pious Hearer, in times of persecution and of free exercise (lit. open-mindedness), in good and bad days, under the eyes of the Elect or out of their sight,he is constant in his charity and faith." Although the word brwsis incomplete in both passages, its restoration is practically a certainty.
7 Possibly the parable of St. Mark, iv, 3 sqq.
8 BSOS., IX, 86.
1 An elaborate version of this parable is found in M 221 R 9-23: u nywg ky hn rwngn w wjyydgn wryyd, wn mng cwn kwẖ myrd[ky] dwxt y nyq zd hy, wd pd wryhryy wd gryyẖ byr hwcyyhr hy. wd hn myrd y kwẖ w hwcyhryyẖ y wy qnyycg xwy dwxtr prg myyẖ cy byr h[wcyhr] [h]y. wd wy dwxtr y hwcyhr[  ]. w w ẖ hndyymn[qwnyẖ] wd ẖ wy qnycg ps[ndyẖ?] wd pd znyy nyy. w[ ] pws cyy zynd[ ] pwsryn y c w[y myrd y ]kwẖ dwxtr z[d(remainder missing), "The Hearer that brings alms to the Elect, is like unto a poor man to whom a pretty daughter has been born, who is very beautiful with charm and loveliness. That poor man fosters the beauty of that girl, his daughter, for she is very beautiful. And that beautiful daughter, he presents her to the king. The king approves of her, and puts her into his harem. He has [several] sons by her. The sons that were born to that poor man's daughter ....". Throughout the story the parabolic optativeis in use.
2 For a similar parable see below, lines 258 sqq.
3 zyyg: this word, hitherto unexplained, occurs in the ābuhragān(M 470 V 14, spelt zyg). The sinners, roasting in hell, see the Righteous enjoying the New Paradise, and ask them: ... wmn ... zyg w dst dyy[d wd ]c yn swcyn bwzy[d] "... put a rope (or: life-line) in our hands and rescue us from this conflagration". Cf. Pahl., Pers. zīg, Nyberg, Mazd. Kal., 68.
4 Possibly "weapons".
5 Cf. Kephalaia, 192/3.
6 Cf. āhīd-gar-ānbelow, F 43/4. For a discussion of āhīdsee Zaehner; BSOS., IX, 315 sq. Perhaps one can understand Av. āhiti-as "something that causes shame", hence "stain", etc. In that case Anāhitācould be compared to Apsaras. As regards NPers. χīre, mentioned by Zaehner, this may be connected with Sogd. γyrk"foolish". The word in DkM., 2058, is not necessarily hyrg-gwn(thus Zaehner, ibid., 312). It might be hyl-= Pashto xəṛ"ashen, grey, etc."
1 Cf. supra, lines 206-212.
2 On boγuqsee Bang, loc. cit., p. 15, who has: "the door of the closed (locked) sun." Acc. to Enoch, chaps. 72 sqq., there are 180 doors in the east one of which is opened each morning for the sun to pass through (the idea, familiar also from Pahlavi books, is of Babylonian origin).
1 Cf. Enoch, 13, 9, ἠ̑λθον πρὸς αὐτούς, καὶ πάντες συνηγμένοι ἐκάθηντο πενθου̑ντες κτλ.
2 Cf. Enoch, 13, 4-6.
3 i.e. the divine order for their punishment (Enoch, 10).
4 [Other fragments of the same manuscript ("T i"), not however belonging to the Kawān, show that there were three columns to a page; hence, the correct order of the columns is: BCDEFA. Perhaps this text, too, is not a fragment of the Kawān.]
1 murzīdanis "persecute, harass", not "show pity" as hitherto translated (S9; Mir.Man., ii; W.-L., ii, 556, r 6).
2 ghwd(Mir.Man., ii), ghwdgn(Mir.Man., i), ghwyn-(ZII., ix, 183, 27): the derivation of these words from vi+ hūby Schaeder, Sb.P.A.W., 1935, 492, n. 3, is based on the translation I had given; this translation, however, was based on nothing but this selfsame etymology.
3 Enoch, 10, 10.
1 This passage in particular seems to show that the text is a fragment of the Kawān. There are two groups of sinners here: one is (apparently) to be transferred from a preliminary fire-prison to the permanent hell at the end of the world ( = the Egrēgoroi), the other consists of the κίβδηλοι( = Giants). The digression on their final fate in the great conflagration, under the eyes of the self-satisfied Righteous (cf. ābuhragān, M470 V), is well in keeping with Mani's discursive style.
2 wy-(different from Parth. wy-"to lead") = "to fly" or "to hunt" ? Cf. wywg"hunter" (BBB., where the translation should be changed), Air. Wb.1356, 1407.
3 My pupil I. Gershevitch thinks prβrshould be derived from prβyr-. It is true that "explanation, announcement" fits most passages better than "chariot"! Hence, Mahāyāna rendered as "the great announcement" ?
3 Enoch, 17,1: ὅταν θέλωσιν φαίνονται ὡσεὶ ἄνθρωποι. ptsδ, cf. Skt. praticchanda-.
4 viz. the human associates of the demons, esp. the "daughters of men".
5 viz. the giants and their children ? Or merely the children of the giants ? See below, S. to Syncellus (apud Fl.-R., p. 25) there were three generations: (1) the giants, (2) the Nephīlīm, their sons, and (3) the Eliud, their grandsons. In the Book of Enochthe giants are killed, or rather incited to kill each other, before the Egrēgoroi are punished (ch. 10). Their spirits shall roam the world, until the day of judgement, as πνεύματα πονηρά(15,8-16,1).
6 This passage shows that the Sogdian text had been translated from either Middle-Persian or Parthian (MPers. ky myhryzd c nwx wyn ry wynrd bwd, Parthian ky wd jywndg c nwx hwyn wsnd wyrt bwd).
7 nδykprobably = skill, art, ability (differently, BBB., p. 105).
8 See above, A 97.
9 Fairly cursive, difficult to read.
10 Probably by assimilation from amai( = imaiin Ezra).
3 See above, G 28-9, and below, text M. According to Enoch, ch. 8, the fallen angels imparted to mankind unholy arts and undesirable knowledge, e.g. astrology, cosmetics, soothsaying, metallurgy, production of weapons, even the art of writing (ch. 69, 9).
2 Presumably the stellar demons.
3 Cf. JRAS. 1942, 232 n. 6.
4 If Mani's famous Ertenkwas indeed a picture-book, this Vifrāsmay well have been the explanatory text published together with it; cf. Polotsky's suggestion, Man. Hom., 18, n. 1, on Mani's εἰκών(but see BBB., pp. 9 sq.). There is no reason for "identifying" the Ertenkwith Mani's Evangelion(Schaeder, Gnomon, 9, 347). The fragments of the Vifrās(M 35, M 186, M 205, M 258, M 740, T ii K, T iii D 278) will be published at some other opportunity.
1 The point is that A eats or kills B, after B had finished C. A man killed his brother over the treaaure, but was killed by a third party, etc. The Great Fire will devour the bodily fire which had swallowed the "exterior fire". Hence, Ohya killed Leviathan, but was killed by Raphael.
2 St. Wikander, Vayu, i [1941], 166, quotes my article on Enoch, and my paper in ZDMG., 1936, p. 4, and remarks that eigentuemlicherweiseI had forgotten Al-Ghaḍanfar's notice on Sām and Narīmān. Less careless readers will find Ghaḍanfar's notice quoted in extensoon the page cited by Wikander.
1 See above, A 98.
2 Cf. above. A 105 sqq.
3 Presumably the number of years supposed to have passed from the time of Enoch to the beginning of the reign of Vitāsp. 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 Vitāsp's reign (258 + 30 years before Alexander's conquest of Persia, 330 B.C.; cf. Taqizadeh, ibid., 127 sq.). From this one may infer that the famous date for Zoroaster: "258 years before Alexander" was known to Mani (Nyberg, Rel. Alt. Iran, 32 sqq., thinks it was invented towards the beginning of the fifth century).
4 The name is possibly to be restored in Tk. Man., iii, p. 39, No. 22, R 5, where wy.tδlpwas read by LeCoq.
5 In quoting this text in ZDMG., 90, p. 5, I took wyjnfor what it seemed to be, viz. Vēan. But as the appearance of Bēanin connection with Vitāspa is incomprehensible, I have now restored [ry]n-wyjn, see above, G 26.
1 For the spelling, cf. kwdws apudTheodore bar Kōnay.
2 mwst= amwast= believer, faithful (not "sad" !), from hmwd-, Arm. havat-.
4 Hardly "food" or "banquet" ? Cf. Parth. wxrn, etc. Also Budd. Sogd. wγr-(wγr-) Impf. wγr-, Inf. wγwrt, etc.) "to abandon" (SCE., 562; Dhuta, 41; P2, 97, 219; P 7, 82; etc., appears to be of no use here.
5 Cf. NPers. ǰehāniyān.
6 Cf. Vd., ii, 20 ? But the Manich. fragment appears to describe the election of Yima to the sovereignty over the world.
7 Cf. BSOS., X, 102, n. 4.
8 yrnmis a karmadhāraya, = acclamation(s), cheering, cf. e.g. Rustam frg.(P 13, 5) prw RBkw yrnm"with loud cheers"; it should not be confused with the bahuvrīhi yrnmk"well-reputed, famous" (e.g. Reichelt, ii, 68, 9; yrnmy, ibid., 61, 2, cf. BBB., 91, on a11). But yrnmis also "(good) fame", see e.g. V.J., 156, 168, 1139.

The Book of Giants

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It is fair to say that the patriarch Enoch was as well known to the ancients as he is obscure to modern Bible reaclers. Besides giving his age (365 years), the book of Genesis says of him only that he "walked with God," and afterward "he was not, because God had taken him" (Gen. 5:24). This exalted way of life and mysterious demise made Enoch into a figure of considerable fascination, and a cycle of legends grew up around him.

Many of the legends about Enoch were collected already in ancient times in several long anthologies. The most important such anthology, and the oldest, is known simply as The Book of Enoch, comprising over one hundred chapters. It still survives in its entirety (although only in the Ethiopic language) and forms an important source for the thought of Judaism in the last few centuries B.C.E. Significantly, the remnants of several almost complete copies of The Book of Enoch in Aramaic were found among the Dead Sea Scrolls, and it is clear that whoever collected the scrolls considered it a vitally important text. All but one of the five major components of the Ethiopic anthology have turned up among the scrolls. But even more intriguing is the fact that additional, previously unknown or little-known texts about Enoch were discovered at Qumran. The most important of these is The Book of Giants.

Enoch lived before the Flood, during a time when the world, in ancient imagination, was very different. Human beings lived much longer, for one thing; Enoch's son Methuselah, for instance, attained the age of 969 years. Another difference was that angels and humans interacted freely -- so freely, in fact, that some of the angels begot children with human females. This fact is neutrally reported in Genesis (6:1-4), but other stories view this episode as the source of the corruption that made the punishing flood necessary. According to The Book of Enoch, the mingling of angel and human was actually the idea of Shernihaza, the leader of the evil angels, who lured 200 others to cohabit with women. The offspring of these unnatural unions were giants 450 feet high. The wicked angels and the giants began to oppress the human population and to teach them to do evil. For this reason God determined to imprison the angels until the final judgment and to destroy the earth with a flood. Enoch's efforts to intercede with heaven for the fallen angels were unsuccessful (1 Enoch 6-16).

The Book of Giants retells part of this story and elaborates on the exploits of the giants, especially the two children of Shemihaza, Ohya and Hahya. Since no complete manuscript exists of Giants, its exact contents and their order remain a matter of guesswork. Most of the content of the present fragments concerns the giants' ominous dreams and Enoch's efforts to interpret them and to intercede with God on the giants' behalf. Unfortunately, little remains of the independent adventures of the giants, but it is likely that these tales were at least partially derived from ancient Near Eastern mythology. Thus the name of one of the giants is Gilgamesh, the Babylonian hero and subject of a great epic written in the third millennium B.C.E. A summary statement of the descent of the wicked angels, bringing both knowledge and havoc. Compare Genesis 6:1-2, 4.

What's left over of the tablets

1Q23 Frag. 9 + 14 + 15 2( . . . ) they knew the secrets of ( . . . ) 3( . . . si)n was great in the earth ( . . . ) 4( . . . ) and they killed manY ( . . ) 5( . . . they begat) giants ( . . . ) The angels exploit the fruifulness of the earth. 4Q531 Frag. 3 2( . . . everything that the) earth produced ( . . . ) ( . . . ) the great fish ( . . . ) 14( . . . ) the sky with all that grew ( . . . ) 15( . . . fruit of) the earth and all kinds of grain and al1 the trees ( . . . ) 16( . . . ) beasts and reptiles . . . (al)l creeping things of the earth and they observed all ( . . . ) |8( . . . eve)ry harsh deed and ( . . . ) utterance ( . . . ) l9( . . . ) male and female, and among humans ( . . . ) The two hundred angels choose animals on which to perform unnatural acts, including, presumably, humans. 1Q23 Frag. 1 + 6 ( . . . two hundred) 2 donkeys, two hundred asses, two hundred . . . rams of the) 3 flock, two hundred goats, two hundred ( . . . beast of the) 4 field from every animal, from every (bird . . . ) 5( . . . ) for miscegenation ( . . . ) The outcome of the demonic corruption was violence, perversion, and a brood of monstrous beings. Compare Genesis 6:4. 4Q531 Frag. 2 ( . . . ) they defiled ( . . . ) 2( . . . they begot) giants and monsters ( . . . ) 3( . . . ) they begot, and, behold, all (the earth was corrupted . . . ) 4( . . . ) with its blood and by the hand of ( . . . ) 5(giant's) which did not suffice for them and ( . . . ) 6( . . . ) and they were seeking to devour many ( . . . ) 7( . . . ) 8( . . . ) the monsters attacked it. 4Q532 Col. 2 Frags. 1 - 6 2( . . . ) flesh ( . . . ) 3 al(l . . . ) monsters ( . . . ) will be ( . . . ) 4( . . . ) they would arise ( . . . ) lacking in true knowledge ( . . . ) because ( . . . ) 5( . . . ) the earth (grew corrupt . . . ) mighty ( . . . ) 6( . . . ) they were considering ( . . . ) 7( . . . ) from the angels upon ( . . . ) 8( . . . ) in the end it will perish and die ( . . . ) 9( . . . ) they caused great corruption in the (earth . . . ) ( . . . this did not) suffice to ( . . . ) "they will be ( . . . ) The giants begin to be troubled by a series of dreams and visions. Mahway, the titan son of the angel Barakel, reports the first of these dreams to his fellow giants. He sees a tablet being immersed in water. When it emerges, all but three names have been washed away. The dream evidently symbolizes the destruction of all but Noah and his sons by the Flood. 2Q26 ( . . . ) they drenched the tablet in the wa(ter . . . ) 2( . . . ) the waters went up over the (tablet . . . ) 3( . . . ) they lifted out the tablet from the water of ( . . . ) The giant goes to the others and they discuss the dream. 4Q530 Frag.7 ( . . . this vision) is for cursing and sorrow. I am the one who confessed 2( . . . ) the whole group of the castaways that I shall go to ( . . . ) 3( . . . the spirits of the sl)ain complaining about their killers and crying out 4( . . . ) that we shall die together and be made an end of ( . . . ) much and I will be sleeping, and bread 6( . . . ) for my dwelling; the vision and also ( . . . ) entered into the gathering of the giants 8( . . . ) 6Q8 ( . . . ) Ohya and he said to Mahway ( . . . ) 2( . . . ) without trembling. Who showed you all this vision, (my) brother? 3( . . . ) Barakel, my father, was with me. 4( . . . ) Before Mahway had finished telling what (he had seen . . . ) 5( . . . said) to him, Now I have heard wonders! If a barren woman gives birth ( . . . ) 4Q530 Frag. 4 3(There)upon Ohya said to Ha(hya . . . ) 4( . . . to be destroyed) from upon the earth and ( . . . ) 5( . . . the ea)rth. When 6( . . . ) they wept before (the giants . . . ) 4Q530 Frag. 7 3( . . . ) your strength ( . . . ) 4( . . . ) 5 Thereupon Ohya (said) to Hahya ( . . . ) Then he answered, It is not for 6us, but for Azaiel, for he did ( . . . the children of) angels 7 are the giants, and they would not let all their poved ones) be neglected (. . . we have) not been cast down; you have strength ( . . . ) The giants realize the futility of fighting against the forces of heaven. The first speaker may be Gilgamesh. 4Q531 Frag. 1 3( . . . I am a) giant, and by the mighty strength of my arm and my own great strength 4( . . . any)one mortal, and I have made war against them; but I am not ( . . . ) able to stand against them, for my opponents 6( . . . ) reside in (Heav)en, and they dwell in the holy places. And not 7( . . . they) are stronger than I. 8( . . . ) of the wild beast has come, and the wild man they call (me). 9( . . . ) Then Ohya said to him, I have been forced to have a dream ( . . . ) the sleep of my eyes (vanished), to let me see a vision. Now I know that on ( . . . ) 11-12( . . . ) Gilgamesh ( . . . ) Ohya's dream vision is of a tree that is uprooted except for three of its roots; the vision's import is the same as that of the first dream. 6Q8 Frag. 2 1three of its roots ( . . . ) (while) I was (watching,) there came ( . . . they moved the roots into) 3 this garden, all of them, and not ( . . . ) Ohya tries to avoid the implications of the visions. Above he stated that it referred only to the demon Azazel; here he suggests that the destruction is for the earthly rulers alone. 4Q530 Col. 2 1 concerns the death of our souls ( . . . ) and all his comrades, (and Oh)ya told them what Gilgamesh said to him 2( . . . ) and it was said ( . . . ) "concerning ( . . . ) the leader has cursed the potentates" 3 and the giants were glad at his words. Then he turned and left ( . . . ) More dreams afflict the giants. The details of this vision are obscure, but it bodes ill for the giants. The dreamers speak first to the monsters, then to the giants. Thereupon two of them had dreams 4 and the sleep of their eye, fled from them, and they arose and came to ( . . . and told) their dreams, and said in the assembly of (their comrades) the monsters 6( . . . In) my dream I was watching this very night 7(and there was a garden . . . ) gardeners and they were watering 8( . . . two hundred trees and) large shoots came out of their root 9( . . . ) all the water, and the fire burned all 10(the garden . . . ) They found the giants to tell them 11(the dream . . . ) Someone suggests that Enoch be found to interpret the vision. ( . . . to Enoch) the noted scribe, and he will interpret for us 12 the dream. Thereupon his fellow Ohya declared and said to the giants, 13 I too had a dream this night, O giants, and, behold, the Ruler of Heaven came down to earth 14( . . . ) and such is the end of the dream. (Thereupon) all the giants (and monsters! grew afraid 15 and called Mahway. He came to them and the giants pleaded with him and sent him to Enoch 16(the noted scribe). They said to him, Go ( . . . ) to you that 17( . . . ) you have heard his voice. And he said to him, He wil 1 ( . . . and) interpret the dreams ( . . . ) Col. 3 3( . . . ) how long the giants have to live. ( . . . ) After a cosmic journey Mahway comes to Enoch and makes his request. ( . . . he mounted up in the air) 4 like strong winds, and flew with his hands like ea(gles . . . he left behind) 5 the inhabited world and passed over Desolation, the great desert ( . . . ) 6 and Enoch saw him and hailed him, and Mahway said to him ( . . . ) 7 hither and thither a second time to Mahway ( . . . The giants awaig 8 your words, and all the monsters of the earth. If ( . . . ) has been carried ( . . . ) 9 from the days of ( . . . ) their ( . . . ) and they will be added ( . . . ) 10( . . . ) we would know from you their meaning ( . . . ) 11( . . . two hundred tr)ees that from heaven (came down. . . ) Enoch sends back a tablet with its grim message of judgment, but with hope for repentance. 4Q530 Frag. 2 The scribe (Enoch . . . ) 2( . . . ) 3 a copy of the second tablet that (Epoch) se(nt . . . ) 4 in the very handwriting of Enoch the noted scribe ( . . . In the name of God the great) 5 and holy one, to Shemihaza and all (his companions . . . ) 6 let it be known to you that not ( . . . ) 7 and the things you have done, and that your wives ( . . . ) 8 they and their sons and the wives of (their sons . . . ) 9 by your licentiousness on the earth, and there has been upon you ( . . . and the land is crying out) 10 and complaining about you and the deeds of your children ( . . . ) 11 the harm that you have done to it. ( . . . ) 12 until Raphael arrives, behold, destruction (is coming, a great flood, and it will destroy all living things) 13 and whatever is in the deserts and the seas. And the meaning of the matter ( . . . ) 14 upon you for evil. But now, loosen the bonds bi(nding you to evil . . . ) l5 and pray. A fragment apparently detailing a vision that Enoch saw. 4Q531 Frag. 7 3( . . . great fear) seized me and I fell on my face; I heard his voice ( . . . ) 4( . . . ) he dwelt among human beings but he did not learn from them ( . . . )

The Yatkar-I-Zariran

or Memoirs of Zarir

This is a Persian text from the Horne series. He doesn't give much of an intro for it, and his intros are rather worthless anyway. It is supposed to be a "history" of the early struggle of the Zarathustrians around the time of Zarathustra.

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By the name of the Creator Ahuramazda and by the good omen of good creation, may there be good health and long life to all men good and righteous workers, and especially to him for whom this book is written.

This book, which is called the Yatkar-i-Zariran, was written at that time when King Vishtasp with his sons, and brothers, family-chiefs, and equals accepted from Ahuramazda this holy religion of the Mazdayasnians. Then Arjasp, the King of the Khyaonas, had the startling news that King Vishtasp had, with his sons, brothers, and family-chiefs and equals, accepted from Ahuramazda this holy religion of the Mazdayasnians. Thereby he was much distressed.

He sent forward, to the country of Arian, Vidarafsh the sorcerer, and Wamkhvast of Hazar, with two myriads of chosen soldiers of good horsemanship. Then Jamasp, the leader of the leading men, immediately entered and said to King Vishtasp, "From Arjasp, the King of the Khyaonas, have come two messengers, than whom there is nobody more handsome in the whole country of the Khyaonas. "One of them is Vidarafsh, and the other Namkhvast of Hazar. They have with them two myriads of chosen troops. They hold a letter in their hands and say, "Let us go in before Ring Vishtasp.'"

King Vishtasp said, "Allow them to come in before me." Then they went in and paid homage to King Vishtasp and gave the letter. Aprahim, the chief of the scribes, got up on his feet and read the letter aloud. And in the letter it was thus written: "I have heard that your Majesty has accepted from Ahuramazda the pure Mazdayasnian religion. If you will not think of it, great harm and unhappiness may result to us from that religion. But if it please your Majesty, and you give up this pure religion, and be of the same religion with us, then we will pay homage to you as a king and then we will give you, from year to year, plenty of gold, plenty of silver, and plenty of good horses and the sovereignty of many places. But if you will not give up this religion and will not be of the same religion with us, then we will come to attack you. We will eat the green corn of your country and burn the dry, and we will capture the quadrupeds and the bipeds of your country, and we will order you to be placed in heavy chains and distress." Then when King Vishtasp heard these words he was much afflicted.

Afterward when that brave commander of the army, the hero Zarir, saw that King Vishtasp was terrified he at once went in before him. He said to King Vishtasp, "If it please your Majesty I will dictate a reply to this letter." King Vishtasp ordered: "Make a reply to the letter." And that brave Commander of the army, the hero Zarir, thus dictated a reply to the letter: "Greetings from King Vishtasp, the King of Arian, to Arjasp, the King of the Khyaonas. "Firstly, we will not give up this holy religion and will not be of the same religion with you. We have accepted this holy religion from Ahuramazda, and we will not give it up, and we will drink next month the drink of immortality without you. There in the field of Hutosh-i-Razur and in Murv of Zartusht, where there are neither high mountains nor deep caverns, on open plains or deserts, horses and footmen will solve the question of our difference. You come from there, so that we may proceed from here and you see us and we will see you. Then we will show you how the demons are beaten at the hands of angels."

Aprahim, the chief of the scribes, finished the letter, and Vindarfsh the sorcerer, and Namkhvast of Hazar received it and made salutations to King Vishtasp and went away.

Then King Vishtasp gave an order to his brother Zarir that ordered a fire to be kindled on a lofty hill in high mountains. "Inform the city and inform our good troops that with the exception of the priests who consecrate water and the fire-temples and take care of them as their servants, nobody, from the age of 10 to the age of 80, should stay in his house. They must act in this way that they should come

to the court of King Vishtasp within two months. If they will not come within two months, then when they do come they need not bring the gallows with them. We will order them to be put to gallows there in their own country."

Then this news reached all men of the fine cavalry. They came to the court of King Vishtasp with their brave soldiers. They blew their trumpets, played upon their flutes, and sounded their drums. They formed themselves into a riding caravan. The elephant-keepers went with their elephants, the keepers of the beasts of burden went with their beasts, and the carriage-drivers went with their carriages. In that cavalcade there were many spears of heroes like Rustem, many quivers full of arrows, and many beautiful coats of mail, and many coats of mail with four folds. The caravan of the country of Arian was such that its din went up to heavens and the noise of the moving swords went up to hell. On the road where they passed they dug up the way so much that owing to the dust the river stopped from flowing with its water to such an extent that it was not possible to drink the water for one month. For fifty days it was not clear, and birds did not find any resting-place, except when they sat on the heads of horses, on the points of spears, or on a mountain with lofty summit. Owing to the dust and smoke, night and day could not be distinguished.

Then King Vishtasp gave an order to his brother Zarir that said: "Prepare a camp so that Arian may encamp, so that we may know whether it is night or day." Then Zarir came out of the road of march and pitched a camp, and the Arianians went to camp, and the dust cloud settled down. Then the stars and the moon appeared clear in the heavens. Afterward 300 iron pegs were struck, with which 300 asses were tied. On the two sides of every ass were 300 golden bells. Then Vishtasp sat on the Kyanian throne and called before him his minister Jamasp, the foreteller, and said: "I know that you, Jamasp, are wise and foreseeing and versed in knowing the stars. Thou knowest this also, that when it rains for ten days, how many drops fall over the earth and how many drops fall over drops. Thou knowest also which trees will bloom; which will bloom during the time of the day, and which during that of night, and which at noon time. Thou also knowest which breeze contains moisture and which does not contain it. Thou also knowest this, that in the constellation of the dragon the month will be in such a way. Then tell me in the battle of Vishtasp which of my sons and brothers will live and which will die?"

Jamasp Baetash said: "I wish I was not born from my mother, or that if I was born I had, through my luck, died a long time before, or that I had met with an accident and had fallen into the sea, so that your Majesty would not have asked me this question. But since you have asked me I do not like that I may say anything but the truth. If it please your Majesty, your dagger may take my life. So take an oath by the name of the glory of Ahuramazda, the Mazdayasnian religion, and the life of your brother Zarir.---Rub three times for Dravasp your sharp and shining sword and arrow made of the jaw-bone, and say, "I will not strike you, I will not kill you, I will not place you in the position of defending yourself with a shield, so that speak out what will be the result of the battle of Vishtasp.'"

Then King Vishtasp said: "I swear by the name of the glory of Ahuramazda, the Mazdayasnian religion, and the life of my brother Zarir, that I will not strike you, I will not kill you, and also I will not place you in the position of defending yourself with a shield." Then Jamasp Baetash said: "If it please your Majesty, you may order this large army of the country of Arian to stay at the distance of a quick arrow-shot from the priest of the king." Then King Vishtasp ordered that the large army of the country of Arian should stay at the distance of a swift arrow-shot from the exalted priest of Vishtasp.

Then Jamasp Baetash said: "Fortunate is he who is not born of his mother, or if born dies immediately, or to whom the measure of long duration has not reached. In a month's time, when brave men will fight with brave men, and heroes with heroes, many sons with mothers will be without fathers, and many fathers will be without sons, and many brothers will be without brothers, and many wives with husbands will be without husbands. Many Arianian horsemen would come who would walk in toward the camp of the enemy happy and pompously. They would like to shed the blood of the King of Khyaonas, but they would not find it. Fortunate is that man who does not see the following persons: the magician Bidarafsh, when he comes and excites the battle and works destruction and kills the brave commander Zarir who is your brother, and snatches away from him his horse, the black iron-hoofed horse of Zarir; and that Namkhvast of Hazar who comes and excites the battle and works destruction and kills that Pat-khosrob who is a righteous man among the Mazdayasnians and who is your brother, and snatches away from him his horse also, the horse with golden handle; and that Namkhvast of EIazar who comes and excites the battle and works destruction and kills that Farsh-havard who is your son and who, since he was born, lives in the district of the fortress of liaiba, and who is dearer to you than your other children. Out of your sons and brothers twenty-three will be killed."

Then when King Vishtasp heard these words, he fell down upon the ground from his exalted throne.

He took a knife in his left hand and a sword in his right hand and caught hold of Jamasp tightly and said: "You magician, deceitful slave! you are not right, since your mother was a sorceress and your father a liar. If I had not taken an oath by the name of the glory of God and the religion of the Mazdayasnians and the life of my brother Zarir, these words would not have been spoken by you. Then I would have cut your head with these two weapons, the sword and the knife, and thrown it upon the ground."

Then Jamasp said: "May it please your Majesty, get up from the ground and sit again on the Kyanian throne, because what I have predicted to happen shall happen at the time when it should happen!"

King Vishtasp did not get up and did not look up again. Then the brave general, powerful Zarir, came and said: "May it please your Majesty, get up from the ground and sit again on the Kyanian throne, because in a month I will go and kill fifteen myriad Khyaonas with my own strength." King Vishtasp did not get up and did not look up again.

Then Patkhushro, the righteous man among the Mazdayasnians, came and said: "May it please your Majesty, get up from the ground and sit again on the Kyanian throne, because in a month's time I will go and kill fourteen myriad Khyaonas with my own strength." King Vishtasp did not get up and did not look up again.

Then Farsh-havard, the son of King Vishtasp, came and said: "May it please your Majesty, get up from the ground and sit again on the Kyanian throne, because in a month's time I will go and kill thirteen myriad Khyaonas with my own strength." King Vishtasp did not get up and did not look up again.

Then the hero, the powerful Spendadad, went and said: "May it please your Majesty, get up from the ground and sit again on the Kyanian throne, because in a month's time I will go, and I swear by the name of the glory of Ahuramazda, the Mazdayasnian religion, and the life of your Majesty that I will not let any Khyaona go alive from that battle." At last King Vishtasp got up and sat again on the Kyanian throne and called Jamasp Baetash before him and said: "If it is to happen in the way which you have said, then I would order a fortress to be made of copper, and I would order the railings of the gate of that fortress to be made of iron, and I would order my sons and brothers and family-chiefs to go and remain in that fortress. Then it is possible that they will not fall into the hands of the enemy."

Jamasp Baetash said: "If you will order a fort to be made of copper, and if you will also order the railings of the gate to be made of iron, and if you, King Kae Vishtasp, will order your sons and brothers and the family-chiefs of your happy country to remain in that fort, then how will you be able to keep off from your country so many of those enemies? How will that brave general, strong Zarir, your brother, go and kill fifteen myriad Khyaonas? And how will that Patkhushro, the righteous among the Mazdayasnians, go and kill fourteen myriad Khyaonas? And how will Farsh-havard, thy son, go and kill thirteen myriad Khyaonas?"

King Vishtasp said: "Now how many Khyaonas will come at first and, when they have once come, how many will die and how many will return?" Jamasp Baetash said: "One hundred and thirty-one myriad Khyaonas will come at first, and when they have once come nobody will return alive except one who is Arjasp, the King of the Khyaonas. The hero Spendadad will catch him also. He will cut his one hand, one leg, and one ear, he will burn his one eye with fire, and he will send him off back to his country on an ass whose tail is cut, and will say, "Go and tell your countrymen what you have seen from my hand.'"

Then King Kae Vishtasp said: "Although the sons and brothers and family-chiefs of myself, who am King Kae Vishtasp, and those of Hutosh, who is like a sister to me and who is my wife, and from whom about thirty sons and daughters are born to me, are to be killed, I will not forsake this holy Mazdayasnian religion, since I have received it from Ahuramazda." Then King Vishtasp sat on the summit of a hill. He had with him the strength of twelve times twelve myriad men. Arjasp, the King of the Khyaonas, sat on the summit of a hill. His strength was twelve myriad myriads. Then the brave general, that powerful Zarir, fought the battle as hard as the angel Atar [fire], which, when it falls in a mountainous district and when also the wind helps him, works destruction. When he drew his sword forward he slew ten Khyaonas and when he withdrew it eleven Khyaonas. When he got hungry or thirsty he saw the blood of the Khyaonas and was satiated.

Then Arjasp, the King of the Khyaonas, saw from the summit of the hill, and said: "Who is there among you Khyaonas who would go and fight with Zarir and would kill him, the brave general, strong Zarir? So that I would give him for wife my daughter Zarstun, than whom there is no woman more beautiful in the whole country of the Khyaonas. "I will make him the master of the whole country of the Khyaonas, because if Zarir were to remain alive up to night then it would not be long when not anybody out of us Khyaonas would remain alive."

Then the magician Vidarafsh got up on his feet, and said: "Get a horse saddled for me so that I may go." They saddled the horse, and the magician Vidarafsh rode upon it. He took that weapon which was operated upon with magic in the hell by the demons through anger, and which was impregnated with the poison of the water of sin. He held it on in his hand and rushed into the battle and saw how bravely Zarir was fighting. He could not go before him in the front. He quietly came running from behind and struck the weapon upon the back of Zarir below his waist-girdle and above his sacred thread and pierced it in his heart and threw him down upon the ground, and then the movement of bows and the din of brave men subsided.

Then King Vishtasp saw from the top of the hill, and said, "I think on good grounds that they have killed our Zarir, the general of Arian, because the movement of bows and the din of brave men do not come to us now. "Who is there among you Arianians who would go and ask for revenge for Zarir so that I may give him in marriage that Homak who is my daughter, a more beautiful woman than whom there is none in the whole country of Arian? "I will give him a residence in the mansion of Zarir and command in chief of Arian."

No good and great man gave a reply except that son of Zarir, a boy of about seven years of age. He got up on his feet and said: "Order a horse to be saddled for me so that I may go and see the war of Arian, and see the family-chief of Vishtasp, and whether that brave general, powerful Zarir, my father, is living or dead. I will tell your Majesty how matters stand."

Then King Vishtasp said: "You do not go because you are still a child, and you do not know how to act with caution in war, and your fingers are not rubbed with arrows. Perhaps the Khyaonas would come and kill you because they have killed Zarir also. Then the Khyaonas will take the credit of two names that "We have killed Zarir, the commander-in-chief of Arian, and we have killed his son Bastur.'"

Afterward Bastur secretly said to the master of the horse: "Vishtasp has ordered, "Give to Bastur that horse on which sat Zarir, when he was a boy.'" The master of the horse ordered the horse to be saddled, and Bastur sat over it, and he let go the horse and killed the enemy until he reached that place where he saw his brave father dead. He did not wait long, and said, "Oh, increaser of the delight of my soul! why are you silent? Oh, brave man, decorated with precious amulets, why silent? Oh, why is thy fast horse silent? When this was your wish that "I may be allowed to fight with the Khyaonas,' how is it that you have fallen dead in our war like a man without a place or corner? The winds have spoilt your crown, hair, and beard; the horses have crushed your clean body with their feet; the dust has covered your garment. But now what am I to do? Because if I were to alight from the horse and if I were to hold yours, my father's head, into my sides, and if I were to remove the dust from thy garment, and then if I could not get up again on my horse expeditiously. Then perhaps the Khyaonas might come and kill me also as they killed you. Then they will take the credit of two names that "We have killed Zarir, the commander-in-chief of Arian, and we have killed Bastur who is his son.'"

Afterward Bastur let go his horse and killed the enemy until he came before King Vishtasp, and said: "I had gone and I had seen well the battle fought by Arian and the officers of Vishtasp. I saw dead the brave general, powerful Zarir, who is my father. But if it please your Majesty, let me go so that I may go and ask revenge for my father." Then Jamasp Baetash said: "Let this speaker go because he rests upon his luck and he will kill the enemy."

At last King Vishtasp ordered the horse to be saddled. And Bastur sat over it. He [the King] gave him an arrow from his quiver and blessed him and said, "Take this quiver from me and go. May your every art of war be victorious. May you gain victory in all offensive and defensive battles. In return may you bring glory. For all days fetch your enemies dead. And now you command the horse and the banner of these our soldiers of Arian and Arum, and always live long as a leader."

Then Bastur let his horse go and killed the enemy and fought the battle as bravely as Zarir, the commander-in-chief of Arian. At last Arjasp, the King of the Khyaonas, saw from the summit of the hill, and said, "Who is he? Who is that brave Kyanian fellow there, who has a horse like that of a warrior and who keeps his saddle like a warrior and who fights as bravely as Zarir, the commander-in-chief of Arian? However, I think thus that he, of the lineage of Vishtasp, desires to take vengeance for Zarir. Who is there among you Khyaonas who will go and fight with that fellow and kill him? I will give to him in marriage Bashastun, my daughter, than whom there is no woman more beautiful in the whole country of Khyaona. And I will make him the master of the whole country of Khyaona, because if the fellow would remain alive until night then it would not be long when out of us Khyaonas nobody would remain alive."

Then Vidarafsh, the magician, got up on his feet and he said, "Get a horse saddled for me so that I may go." They saddled the iron-hoofed horse, which was the horse of Zarir, and Vidarafsh, the magician, rode upon it. He took that weapon which was operated upon with magic in the hell by the demons through anger and which was impregnated with the poison of the water of sin. He held it on in his hand and rushed into the battle, and saw how bravely Bastur was fighting. He could not go to him in the front, so quietly went forward from behind.

Bastur cast a glance and said, "Oh, wicked magician! come in front of my humble self, because I think that I do not know how to make my horse run fast under my thighs and I think that I do not know well to throw the arrow from the quiver. So come forward in the front of my humble self so that I may destroy thy sweet life as you did that of my father, the brave general Zarir."

And Vidarafsh, the magician, presumptuously proceeded farther and went forward before Bastur, and that black iron-hoofed horse of Zarir, when he heard the loud voice of Bastur, struck his four feet on the ground and raised nine hundred and ninety-nine cries. And Vidarafsh drew his weapon and Bastur took it away in his hand.

Then the soul of Zarir shouted: "Throw away the weapon from your hand and take an arrow from your quiver and give a reply to the wicked man with that." And Bastur threw away the weapon from his hand, and he took an arrow from his quiver and shot it at Vidarafsh at his heart, and it passed through his back and threw him upon the ground. And he killed him. He took away from him that

white boot covered with pearls and gold which Zarir kept together with him. He sat upon the horse of Zarir and held the bridle of his own horse in his hand, and then he let his horse go forward and killed the enemy till he came to that place where Geramik-kard, the son of Jamasp, had held the victorious banner in his teeth and fought with both his hands.

Geramik-kard and that great Arianian army, when they saw Bastur, all mourned for Zarir, and said, "Oh, young helper! why have you come to fight when you have not yet sufficiently rubbed your fingers with arrows, and when you still do not know the ways of caution to be observed in war? "Perhaps the Khyaonas may come and kill you as they have also killed Zarir. Then they will take the credit of two names that "We have killed Zarir, the commander-in-chief, and we have killed Bastur his son.'"

Then Bastur said: "O Geramik-kard, son of Jamasp, you carry victoriously this victorious banner. If I will go alive before King Vishtasp I will tell him how bravely you have fought." Then Bastur rode forward and killed the enemy until he came to that place where the brave hero Spendadad was.

When Spendadad saw Bastur he left the large Arianian army with Bastur and himself went over the top of the hill and made an attack upon Arjasp with his twelve myriad soldiers and drove them down from the top of the hill to the plain below, and Spendadad thrust the work of further attack upon Geramik-kard. Geramik-kard carried an assault upon them and thrust the work upon Bastur.

Thereupon it was not long before there was not left any person alive among them, except that one, Arjasp, the King of the Khyaonas. The hero Spendadad caught him also. He cut one of his hands, one leg, one ear, and burned one of his eyes with fire and sent him off back to his country on an ass whose tail was cut.

He said: "Go and tell what you have seen from my---the hero Spendadad's---hand; otherwise how can the Khyaonas know what has happened on the day Farvardin, in the constellation of the dragon, in the war of Vishtasp?"

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Source:

From: Charles F. Horne, ed., The Sacred Books and Early Literature of the East, (New York: Parke, Austin, & Lipscomb, 1917), Vol. VII: Ancient Persia, pp. 212-224.