زمان ِ بيکران اندر نوشته های پارسی ِ مغان

Zurvān ‘Time’
In the last texts of the Magi
edited by
Raham Asha
ermān, 2011
3
It is now nearly 16 years since my book on the “Cosmic Doctrine” of
the Persian Magi after the fall of the Persian kingship was delivered to
the Press.1 I have found it necessary to prepare anew the collection of
Magi’s Persian texts and or fragments bearing upon the problem of
Time and the creation of the world in the Magian doctrine.
Raham Asha
rōz day-ped-dēn māh mihr sāl 1380 yazdegirdīg (A.D. 2011, Februaray 7)
4
Contents
I. A polemical work apropos of the creation, creator and
created, the so-called the ʿUlamā-i Islām
This apologetic treatise is a collection of various fragments
concerned with the dualism of the Magi and the nature of God in their
doctrine. It also provides the reader with a variety of information
beyond theology. In one passage the author says that the doctors of
Islam contradict his propositions, and then he replies (the author is
apparently the high priest, mubedān mubed, of a certain time after the
attack of Islam). For this reason, in some manuscripts, the treatise is
entitled the ʿUlamā-i Islām.
From the treatise: « Today, the change of Time has changed our
situation, for from among the Magian priests and the wise only a
handful has survived. I saw it imperative to make known the origin of
the Good Religion so that every one who hears the words of those who
are not of the (Good) Religion the love of the Religion would not be
erased from his heart, and he would not abandon the path of Truth for
that of Lie, and he would pray God for his salvation, as this world
(full) of adversaries will suddenly pass. »
Manuscripts
Bodleian Library, Oxford, Ouseley 225, 28b-31b.
Cama Oriental Institute Library, Bombay, R VIII.1B, 381b-383a.
Bibliothèque Nationale de France, Paris, Supplément persan 1022, 53b-62b.
Bayerische Staatsbibliothek, München, M 52 (Haug.Zend. 7), n° 11, folios
172b-175b.
M 55, 90a-90b, 91a-92a.
Khuda-bakhsh Oriental P. Library, Patna, n° 3757, 267a-271a.
n° 3766, 297a-304a.
5
n° 3771, 25a-26a.
First Dastur Meherji Rana Library, Navsari, T 35, 577-583.
T 30, 116-117.
F 35, 577-583.
F 59, 833-840.
University of Mumbai Library, S1.2, 475-480.
LI, -480.
BK : Barzu Kamdin’s Collective Rivāyat, belonging to E.K. Antia (See
Dhabhar).
Edition
Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, 72-80
(MU 2)
Translation
B.N. Dhabhar, The Persian Rivayats of Hormazyar Framarz and others,
Bombay, 1932, 437-449.
Studies
S. Adhami, “Some remarks on ‛Ulamā-ye Islām I: A Zoroastrian Polemic”,
Studia Iranica, 28, 1999, 205-13.
II. Another work apropos of the creation of the world, the
resurrection, and the religion, also called the ʿUlamā-i Islām
This short treatise is known under the title of the ‛Ulamā-i Islām.
It apparently belongs to the 13th century A.D. The text begins with
some questions put forth by a certain Muslim doctor and the answer of
the high priest (of the Mazdayasnian community).
The treatise was known to Anquetil du Perron:« Eulma Eslam,
Conférence Théologique qui prend la Religion des Parses par les
fondemens, remonte à des principes inconnus au Peuple, peu compris
par le commun des Prêtres, niés ou cachés par ceux qui sont plus
6
instruits. On ignore l’Auteur de ce Traité, & le tems auquel il a été
composé. »2
« Le commencement du premier (ouvrage) nous apprend pourquoi
on l’a nommé Eulma Eslam; en voici la traduction: L’Eulma Eslam
(les Docteurs Musulmans) ayant fait plusieurs questions à un Mobed
habile dans sa Loi, on forma de ses réponses un livre auquel on donna
le nom d’Eulma Eslam. Ce Traité ne contient pas les réponses du
Mobed dans toute leur étendu ; & c’est pour l’ordinaire aux questions
les plus difficiles & les plus importantes, que le Rédacteur ajoute : Il y
auroit bien des choses à dire sur cette matière ; mais j’abrège, pour ne
pas fatiguer le Lecteur. Cependant, tout succinct qu’est l’Eulma
Eslam, les plus habiles Parses ne laissent pas d’en faire un cas
particulier. Cet Ouvrage est difficile à trouver, & passe généralement
pour fort ancien. Plusieurs même le font remonter au tems d’Aali,
devant lequel ils prétendent que se tînt la conférence dont il présente le
résultat. Si cette opinion est vraie, l’époque de l’Eulma Eslam doit se
rapporter au septiéme siécle, puisqu’Aali, est mort l’an 40 de l’Hégire
(660 de J.C.). »3
According to E. Blochet, this text “nous expose non point la
doctrine que l’on trouve dans l’Avesta, mais celle d’une secte
mazdéenne, la secte des Zendiks ou Zervanites.”4 But neither the term
zandīg for describing this text is correct nor the term zurvānite exact.
The text was first published by J. Mohl & J. Olshausen in Fragments relatifs à
la religion de Zoroastre, extraits des manuscrits persans de la Bibliothèque du Roi,
Paris, 1829. It was then translated, with an ample commentary, by J. A. Vullers,
Fragmente über die Religion des Zoroaster, aus dem persischen übersetzt und mit
einem ausführlichen Commentar versehen, nebst dem Leben des Ferdusi aus
2
. Zend-Avesta, Ouvrage de Zoroastre, Paris, 1771, tome premier, seconde
partie, xxxiij.
3
. Id., tome second, 339.
4
. Blochet, “Le livre intitulé l’ʿOulamâ-i Islâm” , Revue de l’histoire des religions,
1898, 9. R. C. Zaehner considered it the only source written from the Zurvānite point
of view. “We possess only one Zervanite treatise, the ‘Ulemā i Islām, and that of
very late date.” Zurvān, A Zoroastrian Dilemma, Oxford, 1955, 54.
7
Dauletscha’s Biographieen der Dichter, Bonn, 1831. Silvestre de Sacy gave a
critical review of both works in Journal des Savans, Janvier 1832, 32-44, Février
1832, 82-94.
Here is a small bibliography related to this treatise:
J. Wilson, The Parsí Religion: As contained in the Zand-Avestá and propounded
and defended by the Zoroastrians of India and Persia, unfolded, refuted, and
contrasted with Christianity, Bombay, 1843, 135-36, 560-63.
E. Blochet, “Le livre intitulé l’‛Oulamâ-i Islâm” , Revue de l’histoire des
religions, 1898, 1-27.
Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, 80-86.
(MU 2)
B.N. Dhabhar, The Persian Rivayats of Hormazyar Framarz and others,
Bombay, 1932, 449-57.
A. Christensen, Les types du premier homme et du premier roi dans l’histoire
des Iraniens, 1, Stockholm, 1917, 2, Leiden, 1934.
R.C. Zaehner, Zurvan: A Zoroastrian Dilemma, Oxford, 1955, 409-18.
U. Bianchi, “In che sense é l’‛Ulemā i Islam un trattato ‘zurvanita’?”, Studi
iranici, 1977, 35-9.
M. Boyce, Textual Sources for the Study of Zoroastrianism, Manchester, 1984,
98-9.
Sh. Shaked, “The Myth of Zurvān. Cosmogony and Eschatology”, Messiah and
Christos: Studies in the Jewish Origins of Christianity, ed. I. Gruenwald et al.,
Tübingen, 1992, 219-40.
Manuscripts
The manuscript material for the edition of this treatise is:
Bodleian Library, Oxford, Ouseley 225, 21b-28b, 31b-32b.
(W. Ouseley says: “A copy of it I procured, but not without difficulty among the
fire-worshippers, by whom as Anquetil justly observed, it is considered extremely
valuable and ancient; some of them tracing it up to the time of Ali, who died in the
seventh century. But from this supposed antiquity, I am inclined to deduct at least six
hundred years, and to believe it a work of the thirteenth century, for reasons which
shall hereafter be assigned in a descriptive catalogue of my oriental MSS.” Travels
in Various Countries of Middle East, 3 vol., London, 1819-23, vol. ii, 270)
Cama Oriental Institute Library, Bombay, R VIII.1B, 385a-387b, 387b-391a.
Bibliothèque Nationale de France, Paris, Supplément persan 48, 103a-111a.
8
Supplément persan 50, 44a-58b.
Supplément persan 1022, 62b-68b.
Bayerische Staatsbibliothek, München, M 52 (Haug.Zend. 7), n° 11, folios 165a172b, 175b-176b.
M 55, 87a-89b, 90b-91a.
Khuda-bakhsh Oriental P. Library, Patna, n° 3765, 37a-41a
n° 3766, 304a-307a.
n° 3757, 262b-267a.
n° 3771, 25b-26a (the last fragment).
First Dastur Meherji Rana Library, Navsari, T 35, 583-588, 588-595.
F 35, 583-88, 588-.
F 59, 840-845, 846-853.
T 30, 113-116.
University of Mumbai Library, LI, -483.
S1.2, 480-83, 472 (a fragment).
III. The account of the debate between a Parsi priest and a
Muslim doctor concerning God
There is another polemical treatise, containing the replies of a
Pārsīg Dastōr to the questions of a Muslim Doctor, closely connected
with the ˓Ulamā i Islam ‘The Doctors of Islam’, and more probably in
imitation of this later.
Manuscripts
Bayerische Staatsbibliothek, München, M 52 (Haug.Zend. 7), n° 12, folios
176b-188b, entitled
“The account of (the
debate) between a dastōr and a Muslim doctor concerning God”.
Bhandarkar Oriental Research Institute, Pune, Bh 19 (Miscellaneous Persian
texts).
IV. An astrological text
This text is made up of different fragments concerning the
influence of the stars and planets, the cosmic struggle of two forces,
Ahura Mazdā and Aŋra Mainyu, etc. It resembles the fifth chapter of
the Bundahišn.
9
Manuscripts
Cama Oriental Institute Library, Bombay, R VIII.1A, 208b-209a.
R VIII.1B, 367b-369b, 371a.
Bibliothèque Nationale de France, Paris, Supplément persan 40, 187b.
Supplément persan 46, 7b-10a, 310a,
6b-7a, 309b.
Bayerische Staatsbibliothek, München, M55, 14a-16a.
Khuda-bakhsh Oriental P. Library, Patna, n° 3757, 131b-133b.
n° 3752, 147a, 147b (the fifth & sixth
fragments), 200a-202a.
University of Mumbai Library, S1.2, 469-471.
LI, 286 (fifth fragment).
First Dastur Meherji Rana Library, Navsari, F 61, 165-69.
F 59, 805-9.
T 35, 274 (fifth fragment), 551.
T 59, 523 (fifth fragment).
Edition
Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, MU 1,
283-284; MU 2, 62-66, 443.
F. Spiegel, Die traditionelle Literatur der Parsen in ihrem Zusamenhange mit
den angränzenden Literaturen, Wien, Deutsche morgenländische Gesellschaft 1860,
161-63.
K. R. Cama, Zartušt-Nāma (Description of the birth of Zoroaster, from the
Zend-Avesta), in Gujarati, Bombay, 1870, 304.
Translation
B.N. Dhabhar, The Persian Rivayats of Hormazyar Framarz and others,
Bombay, 1932, 428-31, 277-78.
F. Spiegel, 163-65.
R.C. Zaehner, Zurvan: A Zoroastrian Dilemma, Oxford, 1955, 416-17.
V. The Planets
This text is about the distribution of Planets between Ahura
Mazdā, Time and Aŋra Mainyu, the creation of Rās (‘head’ ≈ Skt.
10
rāhu-), and the role of Miθra. A fragment of it has been edited by Ch.
Bartholomae, and translated by Menasce.
Manuscripts
Cama Oriental Institute Library, Bombay, R VIII.1B, 371a.
Bayerische Staatsbibliothek, München, M 55 (Haug 10), 6b-7a.
Edition & Translation
Ch. Bartholomae, Die Zendhandschriften der K. Hof- und Staatsbibliothek in
München, München 1915 (Catalogus codicum manu scriptorum Bibliothecae Regiae
Monacensis), “die Planeten” : 115.
J. de Menasce, Une apologétique mazdéenne du IXème siècle Škand-Gumānīk
Vicār, Fribourg, 1945: « Le nom arabe de Jupiter (au lieu de l’iranien Vanand5), la
forme du nom Zamāneh (au lieu de Zamān de Dk) et surtout l’étrange conception qui
soumet le soleil et la lune, astre déclarés Ohrmazdiens, à la détermination de
Zamāneh et d’Ahriman aussi bien que d’Ohrmazd, tout cela indique que le text doit
dater d’une époque tardive et refléter ces conceptions Zervanites particulièrement en
vogue sous le règne de Yezdegerd II. » (46-47)
VI. The Millenniums
This text is about the distribution of Millenniums between Ahura
Mazdā and Aŋra Mainyu, the role of time as Deus otiosus, and the role
of Miθra as guardian of contracts and agreements.
Manuscripts
Cama Oriental Institute Library, Bombay, R VIII.1B, 372b-373a.
Bayerische Staatsbibliothek, München, M 55 (Haug 10), 8a-8b.
First Dastur Meherji Rana Library, Navsari, F 35, 559-60.
VII. The symbolic interpretation of Time, Ahura Mazdā and
Aŋra Mainyu
5
Ohrmazd, and not Vanand.
11
This text is a synopsis of the second text (the so-called ‛Ulamā-i
Islām). It likens Time to milk and Ahura Mazdā to the ghee in milk.6
It was published by Ch. Bartholomae in his catalogue. Menasce
translated it to show a similarity between the Manichaean myth of the
transmigration of souls and the “Zurvanite” myth of the noria of
souls.7 But his conclusion is based on a wrong translation of the phrase
‘Ahura Mazdā set in motion the sky like
a noria’.8 It would be better to compare this text with a Manichaean
text in Parthian: From Ahura Mazdā is built the soul (of man), and
from Aŋra Mainyu the body, like milk from which is made ghee and
whey.9 In Indian anumāna-theory, the connection of original substance
and its transformation is exemplified by milk and sour-milk.
Manuscripts
Bayerische Staatsbibliothek, München, M 55 (Haug 10), (1) 5; (2) 93b-94a.
Edition & Translation
Ch. Bartholomae, Die Zendhandschriften der K. Hof- und Staatsbibliothek in
München, München, “die Herkunft des Ormazd und Ahriman”: 113-14.
6
. Cf. also the beginning of the Persian Jāmāsp-nāma by Burzo Sanjana:
. « On retrouve ici l’image toute manichéenne de la roué à puiser les âmess des
morts. La noria asiatique en a fourni le modèle … » 452
8
. « Ohrmizd créa le ciel comme une sorte de noria d’âme. » Indeed ravān here
means ‘moving’ and not ‘soul’.
9
. M 715 d
[ ’](c) [˒]wh(r)my(z)[d] (g)[y’n]
7
[ ](g)y’n dysyd ◦ u ’c ’h[rmyn]
[ tn](b)’r ◦◦ cw˒gwn šy(f)t k(.) [
[ rw](g)n ◦ ’wt dwwg
bxšynd ◦ cw’gwn
12
J. de Menasce, Apud Geo Widenfren, Hochgottglaube im alten Iran, Anthropos,
xxxv-vi/ 1940-41, 449-52.
VIII. Time and Ahuna Vairya
This text appears to be an interpretation of the belief that Ahura
Mazdā and Aŋra Mainyu issued from time. It equates Zrvān ‘time’
with the most holy formula Ahuna Vairya. It was first published by
Dhabhar and translated by Zaehner10.
Manuscripts
Cama Oriental Institute Library, Bombay, R VIII.1B, 367b.
First Dastur Meherji Rana Library, Navsari, F 35, 548-549.
F 59, 804-5.
University of Mumbai Library, S1.2, 469 (second fragment).
Edition & Translation
B.N. Dhabhar, The Persian Rivayats of Hormazyar Framarz and others,
Bombay, 1932, 438.
R.C. Zaehner, Zurvān: A Zoroastrian Dilemma, Oxford, 1955, 418.
IX. The first is Time
In this text it is said that, the body of Aŋra Mainyu has become āz
‘greed, concupiscence’ (Av. āzi-). It is interesting that in
Manichaeism, the demon Āz is matter, ὕλη.
Manuscripts
Cama Oriental Institute Library, Bombay, R VIII.1B, (1) 330b, (2) 372b.
First Dastur Meherji Rana Library, Navsari, F 7, 488-89.
F 35, 559.
F 59, 734.
. « The equation of Zurvān with the Ahunvar prayer, which does not appear
elsewhere, is probably late and suggested by the fact that in the Bundahišn the
Ahunvar is chanted just after the creation of finite Time. » 418
10
13
X. The reason of creating Evil by Time
This text justifies the creation of Aŋra Mainyu by Time.
Manuscripts
Cama Oriental Institute Library, Bombay, R VIII.1B, 369b.
First Dastur Meherji Rana Library, Navsari, F 35, 553.
F 59, 809.
XI. ῾Επταπρόσωπος πατὴρ τοῦ μεγέθους
This text is about rw’n with seven faces, and three eyes in each
face, and corresponding to each of the seven faces11 are seven names.
Zaehner thinks that rw’n is plainly a miswriting of zrw’n /zurvān/
‘time’. The names are transcribed in Avesta script –some are already
known from other sources, others remain obscure:
1 βaγī (? bay < Av. baγa-)
2 zrvąn (Av. zrvăn-)
3 zarvagar (Syr. zrwqr < Av. *zarō.kara-)
4 vaxt (? baxt ‘destiny, fate’)
5 navāγ12
6 paδyār (Av. paityāra-)
7 yō.framānə13
Manuscripts
First Dastur Meherji Rana Library, Navsari, F7, 126-27.
F 35, 546-47.
F 59, 802.
University of Mumbai Library, S1.2, 468.
. In the Persian translation of the Avesta Litany to the sun, Ahura Mazdā is the
lord who has seven faces or forms –that is, the seven Holy Immortals. Cf. Ny 1.1 gl.
.
12
. Zaehner: ‘the Cherisher (?)’.
13
. Zaehner : ? dō-framān-ē ‘he who has two commands’.
11
14
Khuda-bakhsh Oriental P. Library, Patna, n° 3757, 178a.
Editions & Translations
Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, 53 (MU 2)
R. C. Zaehner, “Zurvanica I”, BSOS, IX, 1937-39, (303-20), 310-11, 320.
R.C. Zaehner, Zurvān: A Zoroastrian Dilemma, Oxford, 1955, 230-31, 408-9.
15
‫‪I‬‬
‫‪14‬‬
‫‪14‬‬
‫نويسم‬
‫‪3757‬‬
‫‪15‬‬
‫‪.‬‬
‫کتاب علمای اسالم می‬
‫‪MU‬‬
‫‪n° 3766‬‬
‫(‬
‫‪n°‬‬
‫‪.)n° 3766‬‬
‫‪16‬‬
‫‪MU‬‬
‫‪M 55‬‬
‫‪R VIII.1B‬‬
‫‪SP 1022‬‬
‫‪16‬‬
‫‪SP 1022‬‬
Dhabhar
MU
17
n° 3766
25
This whole is wanting in MU.
SP 1022
M 52
R VIII.1B, MU
SP 1022, MU
18
.23
26
M 55
R VIII.1B, SP 1022, MU
Ouseley 225
LI, R VIII.1B, SP 1022, MU n° 3757
S1.2
N° 3757, MU
Ouseley 225, M 55
SP 1022, R VIII.1B, MU
Ouseley
SP 1022, R VIII.1B
MU
31
M 52
M 52
SP 1022, MU
19
225
Ouseley 225, R VII.1B
SP 1022, MU
BK
BK
M 55
Ouseley 225
MU
SP 1022
R VIII.1B
Ouseley 225
M 52
Ouseley 225, M 52
Ouseley 225, M 52
20
38
Ouseley 225, M 52
M 55
R VIII.1B
SP 1022, MU
SP 1022
M 52
n° 3771
n° 3771
.Ouseley 225, M 52
Ouseley 225, M 52, R VIII.1B n° 3771
R VIII.1B
Ouseley 225
M 52
n° 3771
n° 3771
M 52
n° 3771
MU
21
48
Ouseley 225, M 52
SP 1022, R VIII.1B
M 55
MU
M 52, Ouseley 225
n° 3766
Ouseley 225, M 52
SP 1022
R VIII.1B, MU
MU
M 52, Ouseley 225
22
54
M 52, R VIII.1B
59
. Hebr. allūf ‘master (of Torah)’.
R VIII.1B
SP 1022
61
. Syr. ‫ ܩܫܐ‬/qaššā/ contracted from ‫‘ ܩܫܝܫܐ‬presbyter, priest’.
R VIII.1B
Ouseley 225
R VIII.1B,
n° 3766 Ouseley 225, M 52
SP 1022
60
MU
Ouseley 225, M 52
M 52
MU
23
R VIII.1B, MU
MU
24
74
. It seems that there is some text missing, although there is no blank.
25
79
R VIII.1B, MU
R VIII.1B, MU
R VIII.1B,SP 1022
26
R VIII.1B, MU
84
MU
MU
91
R VIII.1B
n° 3766 SP 1022, BK
R VIII.1B, MU
SP 1022, MUI
SP 1022, BK
89
. στοιχεῖον ?
.‫ܩܢܘܡܐ‬
93
27
MU
MU
28
98
N° 3751
MU
n° 3766 SP 1022
R VIII.1B
29
n° 3751, MU
n° 3751
II
106
(MU 2)
(M52)
RVIII 1B
M52
n° 3757
30
MU2 (62)
Supp.pers. 50, 3757
Supp. Pers. 48
109
M55
Le Temps de la longue Souveraineté créa Ormazd. Note : Comme il n’y a dans
cette phrase rien qui indique l’accusatif, on pourrait traduire : « Ormazd créa le
Temps de la Longue Souveraineté », mais ce serait, je crois, contraire au reste du
texte.
MU
Mohl
R VIII.1B
M52
M52, n° 3757
MU
31
Suppl.
MU R VIII.1B , Suppl. pers. 46, M55
115
Suppl. pers. 1022,R VIII.1B, M55
Ouseley 225
pers. 44, Suppl. pers. 46
M52
R VIII 1B, Suppl.
.pers. 50, M52, Ouseley 225
Suppl. pers. 50
MU
32
.Ouseley 225
.119
120
. …, cur etiam Aharimanum dabat ? Je pense que l’auteur avoit écrit
,
‘concorde, paix’ (au lieu de
). De Sacy, 83
33
121
S1.2
34
.Ouseley 225, M52
35
.123
.R VIII.1B
،Ouseley 225
36
.124
37
Ouseley 225, M 55, M 52
125
I.4
38
III
39
40
41
.126
42
127
Bh 19
Bh 19
43
M 52
M 52
44
45
M52
130
M 52
134
M 52
46
M 52
M 52
M 52
Bh 19
M 52
Bh 19 140
47
143
144
Rendering Pers. varan .
Bh 19 abruptly ends here.
48
145
. Cf. this frangment in F 61, 181-82 (First Dastur Meherji Rana Library,
Navsari):
146
147
. Cf. this frangment in F 61, 143-44 (First Dastur Meherji Rana Library,
Navsari):
49
M 52
50
51
52
53
IV
n° 3752
152
MU
n° 3752
n° 3752
n° 3757
F61
F 61
n° 3757
n° 3757 n° 3752
54
159
M 55
55
MU
SP 46
161
Spiegel
Spiegel
Spiegel
R VIII.1B
n° 3757 MU, SP 48
HF (Dhabhar)
Ant. 2 (Dhabhar)
n° 3757 MU
Dhabhar
n° 3757
n° 3757
MU
n° 3757 SP 46, M 55, R VIII.1B
56
57
167
n° 3752
n° 3757
58
n°
3752
59
n° 3757
171
60
. n°
172
3757
173
.LI
61
174
V
)
(
)
)
(
(
175
R VIII.1B
. « Notons que les spéculations zervanites devaient être assez suspectes aux
yeux des musulmans, puisque les scribes mazdéens qui font emploi de l’écriture
arabe écrivant en pazand le nom de Zamāneh ou de Zurvān, comme aussi telles
indications qu’ils préfèrent leur cacher. » de Menasce, 46.
R VIII.1B
176
M 55
62
M
181
R VIII.1B
55
M 55
R VIII.1B
M 55
63
VI
M 55
M 55
M 55
R VIII.1B
M 55
R VIII.1B
R VIII.1B
64
185
M 55
R VIII.1B
R VIII.1B
R VIII.1B
R VIII.1B
M 55
R VIII.1B
65
191
M
R VIII.1B
55
199
M 55
R VIII.1B
66
VII
201
M 55 (2)
M 55 (2)
67
M 55 (1)
.Bartholomae
VIII
F 35
S1.2
،Dhabhar
R VIII.1B
At the time when the world came into existence (Zaehner)
68
204
IX
F 35
207
R VIII.1B (1)
F 7, F 35
R
R VIII.1B (1) F 59, F 35
VIII.1B (2)
69
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)
(
F 35
R VIII.1B F 35
F 35
F 35
R VIII.1B
70
211
XI
،.
.
.
.S1.2
.F7 ,n° 3757
.F7 , n° 3757
71
.215
.
.
216
217