The Mandaean Book of John.

Text and
Translation Charles G. Haberl & James
F. Mcgrath
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The Mandaean Book of John
The Mandaean
Book of John

Text and Translation

Edited by
Charles G. Häberl and James F. McGrath
This book has been made possible in part by a major grant from the National Endowment for the Humanities: Exploring the human
endeavor. Any views, findings, conclusions, or recommendations expressed in this book do not necessarily represent those of the
National Endowment for the Humanities.

This project was also supported in part by a grant from the Rutgers University Research Council.

The Mandaic text in this book was set in the font Ardwan Lidzbarski, the forms of which preserve characteristics of the handwriting
of its pioneer translator, Mark Lidzbarski, but improve upon their legibility. Ardwan Alsabti designed the font for this edition of the
Mandaic Book of John in 2018, after careful study of the original manuscript.

Text and translation are extracted from the following publication:

The Mandaean Book of John. Critical Edition, Translation, and Commentary
Edited by Charles G. Häberl and James F. McGrath
Berlin/Boston: De Gruyter, 2019.

ISBN 978-3-11-048651-3
e-ISBN (PDF) 978-3-11-048786-2
https://doi.org/10.1515/9783110487862

This version may be freely shared for non-commercial purposes, with friendly permission by Walter de Gruyter GmbH.

© 2020 Walter de Gruyter GmbH, Berlin/Boston

Table of Contents

Acknowledgments  vii

Translators’ Preface  ix

Text and Translation  1

Dedication  2/3
Truth’s Questions (1–2)
1 Truth Stands by the Worlds’ Entrance  2/3
2 Truth Stands by the Worlds’ Entrance (Cont.)  6/7
Yushamen (3–10)
3 Splendor Has Come to Me in Plenty  8/9
4 By My Own Authority  14/15
5 As My Father Yushamen Plotted  16/17
6 On the Day the Intellect Taught Yushamen  18/19
7 When I, Yushamen, Thought  20/21
8 A Voice Came to Me in the Jordan  22/23
9 Whom Shall I Call, Who Would Answer Me  24/25
10 I Said That I Would Be Great  28/29
The Good Shepherd (11–12)
11 I Am a Shepherd Who Loves His Sheep  30/31
12 An Excellency Calls from Beyond  34/35
The Creation (13 and 60)
13 To You I Am Speaking and Teaching  36/37
Truth’s Shem (14–17)
14 Truth’s Shem Begins Teaching  40/41
15 Truth’s Shem Begins Teaching (Cont.)  44/45
16 Truth’s Shem Begins Teaching (Cont.)  46/47
17 Truth’s Shem Begins Teaching (Cont.)  48/49
John-Johannes (18–33)
18 A Child was Transplanted from on High  52/53
19 I Shine in the Name of My Father  60/61
20 The Sun Sat in its Seclusion  62/63
21 Did I Not Go Away Alone and Return?  64/65
22 He Called Out a Proclamation to the World  66/67
23 Beware for Me, My Brothers  68/69
24 I Was in the House of My Seclusion  70/71
25 Noble Men, Who Are Sleeping  72/73
26 The Ages Took No Pleasure in Me  72/73
27 Is There Anyone Greater Than I?  74/75
28 Lofty Strongholds Will Fall  76/77
29 I Shine Forth in My Father’s Name  80/81
30 Who Told Jesus?  82/83
31 The Spheres and the Chariot Trembled  86/87
32 The Spheres and the Chariot Trembled (Cont.)  92/93
33 At My Voice, Spheres Shake  96/97
Meryey (34–35)
34 I am Meryey, the Daughter of Babylon’s Kings  100/101
35 I am Meryey, a Vine  104/105
The Soul Fisher (36–39)
36 A Fisher am I  112/113
37 A Fisher Am I, of the Great Life  118/119
vi Table of Contents

38 The Fisher Put on Bright Garments  120/121

39 It Is the Voice of the Pure Fisher  124/125
The Iron Shoe (40–41)
40 An Excellency Preaches Forth from Beyond  126/127
41 The Man Preaches from Beyond  128/129
Admonitions (42–47)
42 It is the Voice of Manda d’Heyyi  130/131
43 It is the Voice of Manda d’Heyyi (Cont.)  130/131
44 Life’s Herald Calls Forth  132/133
45 Life’s Herald Calls Forth (Cont.)  134/135
46 From Light’s Place, I Left  134/135
47 From Light’s Place, I Left (Cont.)  136/137
Truth (48–51)
48 Truth! I Testify to You  138/139
49 Way Beyond, Beside the Barrier of Truth  140/141
50 He Who Deals in Gifts and Rewards  142/143
51 Among Those Lying upon the Shore  144/145
The Planets (52–56)
52 He Shook and Disturbed Yurba  146/147
53 When the Shining was Planted  150/151
54 I Did Not and Do Not Want  154/155
55 How Can I Rejoice?  158/159
56 Whoever Keeps Perfect Within It  164/165
Life’s Treasure (57–59)
57 A Treasure Am I—Life’s Treasure!  166/167
58 A Treasure Am I—Life’s Treasure! (Cont.)  168/169
59 A Treasure Am I—Life’s Treasure! (Cont.)  170/171
The Creation (60–62)
60 To You I Speak and Teach  176/177
61 Who Will Come Forth, and Who Will Tell Me?  180/181
62 When the Earth Did Not Yet Exist  182/183
The Aftermath (63–67)
63 A Voice from on High Cried Out to Us  186/187
64 I Have Come to This World  188/189
65 In a Bright Cloud I Sit  190/191
66 Way Out Beyond  192/193
67 From Beyond, an Excellency Cries Out  194/195
Manda d’Heyyi’s Visits (68–69)
68 When Manda d’Heyyi Went  198/199
69 The Light was Planted  200/201
Abator’s Lament (70–72)
70 When the Scales Did Not Want  204/205
71 When They Went Forth and Came to Abator  206/207
72 When He Came to Abator  206/207
Three Laments (73–75)
73 A White Eagle Am I  208/209
74 Excellent Ennosh Spoke  210/211
75 Over Yonder, by the Seashore  214/215
Excellent Ennosh in Jerusalem (76)
76 I Come with Sandals of Precious Stones  218/219

Index 222
Acknowledgments
This translation would not have been possible without the generous support of the United States National
Endowment for the Humanities, and specifically its Scholarly Editions and Translations Grant Program, which
enabled Rutgers, the State University of New Jersey in New Brunswick, NJ, and Butler University in Indianapolis,
in to release the two translators from a portion of their teaching responsibilities during the 2010–14 academic
years, and to continue their work during the summer months. It also enabled the authors to engage the technical
support of Steven Caruso (Raritan Valley Community College), who was extremely helpful in the early stages of
the project.
The translators would like to thank the Research Council of the Rutgers Office of Research and Economic
Development, which provided a subvention grant to Walter de Gruyter GmbH, thereby enabling them to publish
and make it freely available to scholars and lay readers alike. We would also like to thank the Aresty Research
Center of the Rutgers Division of Undergraduate Academic Affairs, which provided research grants to undergrad-
uate students, thereby enabling the authors to train them in research methodology and contribute materially to
the production and editing of the translation. In this regard, the authors would particularly like to acknowledge
Helen C. Kwak, who served as the project research assistant in the 2011–12 academic year.
We would also like to acknowledge the contributions of Ardwan Alsabti, who developed the typefont used in
the printing of this translation, which he based upon the handwriting of its pioneer translator, Mark Lidzbarski.
Finally, the translators would like to thank the Religious Studies editors at De Gruyter for their support
throughout the process of preparing the manuscript for publication, and most particularly Albrecht Döhnert,
Katja Brockmann, Aaron Sanborn-Overby, and Florian Ruppenstein. Any errors of omission, commission,
deduction, induction, transliteration, transcription, and/or translation that remain are naturally our sole
responsibility.
Translators’ Preface
The Teachings of the Kings, or “Mandæan Book of John” as it is commonly known, has provided ethical
instruction to members of its ancient religious community for ages and generations. For this reason, it is one
of the most commonly copied texts, and most frequently found in their homes, but until now it has never
appeared in a full and unabridged English translation. Portions of it have found their way into English and
other languages, and complete translations have emerged in both German and Arabic, but these universally
render it in prose rather than its original verse. This new English verse translation therefore serves not only
the interests of this community as it finds refuge in its diaspora around the world, but also that of a reading
public perennially engaged with the sacred texts of ancient Middle East, and most particularly those that
relate to its own faiths.
As elaborated in these sacred texts, the core of their faith is a doctrine known as Nāṣerutā or ‘Nazorenism’,
the adherents of which are called ‘Nazorenes’ (nāṣorāyi). Within this group of people, these texts further
distinguish between a priesthood, tarmidutā, and a laity, mandāyutā. The latter word, which comes from
their word for knowledge (mandā), furnishes us with a useful term for the entire complex of beliefs, culture,
faith, and practices associated with this doctrine, namely ‘Mandæism’. Thus its followers are often called
Mandæans, although we could just as easily refer to them as ‘Nazorenes’ or even ‘Gnostics’, using the Greek
word for knowledge (gnōsis) in place of an Aramaic one. To their non-Mandæan neighbors in the region, they
are most commonly known as Ṣubba or Sabians, employing a term lifted from the religious vocabulary of the
Qur’ān.
The “kings” referenced in its original title are spirits who have descended from the world of light and
govern the material world. Their moral teachings, brought for the benefit of a humanity enmired in a fallen
world, are integrated into a cosmic narrative that spans from a violent war in heaven to the creation of the
material world and the strange creatures that populate it, and the apocalyptic destruction of Jerusalem with
which it concludes. Above this drama presides the Great Life, the supreme being of the Mandæans, whose
name closes each chapter. Among the mortal figures who grace its pages, pride of place is given to the chief
prophet of the Mandæans, John, son of Zechariah, who is known to Christians as the Baptist.
When it comes to matters of interpretation, scriptures stand in a category of their own, separate from
modern and post-modern literature (for which even the most traditional readers admit the potential for a
multiplicity of readings) and epigraphic texts (which had long ceased to be curated by any community before
they were rediscovered). While nothing prevents you or us from reading any of these works as we please, and
reading our own meanings into them, scholars and people of faith alike find themselves confronted with a
(somewhat self-imposed) constraint: how to read these texts correctly, which is to say, how to read the correct
meaning into them. As a rule, we do not permit ourselves to read any old meaning into scriptures or ancient
texts, and with good reasons.
One of the most characteristic features of scriptures is that their readings are actively and presently
curated by a religious community. There may be many reasons for this; the community in question may
consider them to be
– divinely authored or inspired; that is to say, whether they are attributed to a human author or not, they
are ultimately of supernatural origin;
– in James Kugel’s terms, “omnisignificant,” that is, meaningful in each and every detail, and with a
meaning that is eternally and directly relevant to each and every reader;
– ultimately admitting only of a single correct meaning, which can be discovered only through careful
analysis, rather than a fluid multiplicity of meanings.

These three attributes of scriptures, at least as they are understood among those traditions conventionally
described as “Abrahamic,” naturally exist in a certain tension with one another. If every last detail is exis-
tentially relevant but admits of only one possible divinely-ordained reading, then it behooves the scholars of
that community to struggle continuously to elaborate this reading, and then guard it for the benefit of future
generations, which extends to subsequent re-workings of scripture into different languages. Thus “context
rather than content makes the holy untranslatable,” in the words of Christopher Shackle.
x Translators’ Preface

In the case of some ancient texts, these painstakingly developed schools of interpretation, laboriously
constructed over the centuries, have largely disappeared along with the community that constructed them,
and in their absence, other scholars have appointed themselves their custodians, and perpetuate the interpre-
tive work of that vanished community, with an important exception―to our knowledge, no latter-day scholar
of the Babylonian creation myth Enûma Eliš (to give one example) maintains that it is divinely inspired.
While secular scholars differ from religious scholars in that respect, otherwise much of their approach to the
text remains the same. They both maintain that the text admits of only one correct meaning, both at the time
in which it was authored and subsequently for all time, and that this meaning reveals itself only through
careful analysis. These texts then share much with more familiar and widely-disseminated scriptures, save
that they are no longer curated by communities that consider them divinely inspired or divinely authored. We
might therefore deem them “post-scriptures.”
An obvious tension emerges, then, when secular scholars apply the same approach to scriptures that
are still being actively curated by a religious community, with their own painstakingly developed schools of
interpretation. To give an example, the present-day German scholar Christoph Luxenberg disagrees with the
fourteenth-century Shafi’ite scholar Ismail ibn Kathir on the divine authorship of the Qur’an, but agrees with
him regarding the existence of a single exclusive meaning of this particular text, which he likewise seeks to
uncover. Neither considers himself to be engaged in the business of “knowledge production,” but rather the
business of “knowledge recovery,” and for this reason their readings are not only in direct competition with
one another, but also mutually incompatible.
Since neither secular nor religious scholars typically admit of a fluid multiplicity of meanings, each com-
munity establishes its own conventions for producing readings, and its own criteria for assessing their merits.
The conventions for secular scholars are much the same as those for religious ones. The ultimate basis for
both is direct observation, either from internal factors such as the ways in which the scriptures describe the
world around them, which can presumably be connected to that world in ways that might be meaningful, or
from external factors, such as the age of the physical manuscripts, and what its copyists and past interpreters
have to say about it. From these observations, new questions inevitably emerge, and scholars develop new
readings to answer them, and hopefully test these readings in order to expand, alter, reject, or refine them.
Among communities of secular scholars, the merits of the readings so developed are assessed through
the process of peer review. Ultimately, a reading’s success will depend not only upon its ability to answer
the questions that emerge from observation, but also upon other forms of merit, such as its originality, or
the qualifications of its reader. The former is critical, to ensure that the reader has not simply replicated past
scholarship, or even presented it as an original contribution. The latter is equally critical to the reading’s
success, but some communities employ double blind peer review, in an attempt to reduce the impact of psy-
chological and socio-economic factors on its initial reception. In such instances, the identities of both the
reader and the reviewers are obscured, until the other merits of the reading have been assessed.
In any model of scholarship, there is, was, and always will be a tension between the ways in which a
reading’s merits are assessed, and the ways in which they determine its ultimate impact. Some readings
are accepted primarily on the strength of the reader’s qualifications, and the level of prestige and support
they enjoy from the scholarly establishment. This is frequently the case with secular scholars working on
the religious traditions of others. Others are valued for the degree to which they affirm a scholarly or reli-
gious dogma. This is often the case with religious scholars elaborating their own religious traditions, who
must necessarily deprecate originality in favor of orthodoxy. Regardless of whether we seek the support of
scholarly or religious establishments, we might still conclude that the ultimate merit of our own effort at
reading meaning into the text is whether it answers the questions that emerge from observation, and whether
another careful reader, equipped with these same observations and furnished with these same questions,
could (we dare not say “would”) arrive at the same reading. This, then, is the rubric against which we hope
this reading will be evaluated.

Charles G. Häberl James F. McGrath,

Asbury Park, nj Indianapolis, in
Text and Translation
 ‫ࡌࡔࡀࡁࡀ ࡌࡀࡓࡀࡉ‬
‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡅࡍࡓࡊࡀࡉࡉࡀ ࡌࡍ ࡀࡋࡌࡉࡀ ࡖ‬
‫ࡄࡍࡅࡓࡀ ࡉࡀࡕࡉࡓࡉࡀ ࡖࡏࡋࡀࡅࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡁࡀࡃࡉࡀ ࡀࡎࡅࡕࡀ‬
‫ࡅࡆࡀࡅࡊࡕࡀ ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ ࡅࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ ࡄࡀࡃࡅࡀࡕ‬
‫ࡋࡉࡁࡀ ࡅࡔࡀࡁࡉࡒ ࡄࡀࡈࡀࡉࡉࡀ ࡉࡍࡄࡅࡉࡋࡉࡀ ࡀࡋࡃࡉࡋࡉࡀ ࡋࡐࡀࡍ ‖‬
‫]‪[2‬‬ ‫ࡁࡓ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡆࡀࡅࡀࡉ ࡋࡐࡀࡉࡍࡕࡀ ࡕࡐ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡋࡀࡁ‬
‫ࡋࡐࡀࡍ ࡁࡓ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡏࡋ ࡏࡌ ࡋࡐࡀࡉࡍࡕࡀ‬
‫ࡕࡐ ࡋࡐࡀࡉࡍࡕࡀ ࡁࡄࡀࡋࡉࡍ ࡃࡓࡀࡔࡉࡀ ࡖࡌࡀࡋࡉࡊࡀ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡌࡔࡀࡉࡉࡋ ࡅࡀࡌࡀࡓ ࡁࡀࡋࡌࡀ‬ ‫ࡋࡁࡀࡁ ࡀࡋࡌࡉࡀ ࡒࡀࡉࡉࡌ ࡅࡊࡔࡈࡀ‬
‫ࡅࡀࡌࡀࡓ‬
‫ࡌࡊࡀ ࡄࡀࡅࡉࡀ ࡎࡅࡌࡇࡊ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡀࡓࡒࡀ‬
‫ࡖࡓࡒࡉࡄࡀ ࡓࡀࡅࡌࡀ ࡌࡊࡀ ࡄࡀࡅࡉࡀ‬ ‫ࡅࡌࡍ ࡀࡓࡒࡀ ࡋࡒࡅࡌࡁࡀ‬
‫ࡄࡀࡅࡀ ࡆࡀࡅࡇ ࡌࡍ ࡌࡀࡄࡅ ࡄࡅࡀࡕ‬ ‫ࡅࡀࡃࡀࡌ ࡌࡍ ࡌࡀࡄࡅ ࡄࡅࡀ‬ ‫‪5‬‬

‫ࡖࡔࡀࡀࡍࡉ ࡌࡍ ࡀࡋࡌࡉࡀ ࡌࡀࡍ ࡄࡅࡀ‬ ‫ࡄࡀࡌࡀࡓ ࡀࡊࡀࡍ ࡅࡌࡀࡌࡁࡅࡂࡀ‬

‫ࡌࡍ ࡔࡉࡊࡕࡍࡀ ࡖࡌࡀࡅࡍ ࡀࡕࡀࡋࡉࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡌࡉࡔࡀ ࡁࡓ ࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ‬
‫ࡌࡍ ࡉࡀࡓࡃࡀࡍ ࡖࡌࡀࡅࡍ ࡀࡕࡉࡍ‬ ‫ࡄࡀࡋࡉࡍ ࡉࡀࡓࡃࡉࡍࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ‬
‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡉࡅࡎࡌࡉࡓ ࡂࡅࡐࡀࡍ‬
‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡔࡀࡓ ࡂࡅࡐࡀࡍ‬ ‫‪10‬‬

‫]‪[3‬‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡉࡐࡓࡅࡍ ࡂࡅࡐࡀࡍ ‖‬
‫ࡅࡌࡀࡍ ࡓࡀࡃࡍࡉࡃࡇ ࡋࡌࡀࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡇ‬ ‫ࡌࡀࡍ ࡒࡀࡓࡉࡀ ࡒࡀࡋࡀ ࡓࡁࡀ‬
‫ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡌࡀࡍ ࡓࡉࡌࡉࡉࡇ ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ‬
‫ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡎࡕࡀࡊࡓ‬ ‫ࡌࡀࡍ ࡔࡉࡒࡋࡇ ࡋࡁࡉࡃࡒࡀ ࡓࡀࡌࡀ‬
‫ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ‬ ‫ࡌࡀࡍ ࡄࡅࡀ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ‬ ‫‪15‬‬

‫ࡀࡋࡌࡀࡄࡅ ࡎࡌࡉࡀࡊ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡀࡓࡎࡀ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬

‫ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡏࡋ ࡉࡀࡌࡉࡇࡍ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬
‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡅࡏࡋ ࡏࡎࡌࡀࡋࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬
‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡒࡀࡉࡌࡉࡀ‬ ‫ࡅࡏࡋ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬
‫ࡖࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ ࡌࡀࡄࡅ ࡔࡅࡌࡀࡉࡄࡅࡍ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡕࡋࡀࡕࡀ ࡀࡋࡁࡅࡔࡉࡀ‬ ‫‪20‬‬

‫ࡅࡔࡉࡌࡀ ࡋࡏࡅࡕࡓࡉࡀ ࡂࡀࡋࡉࡋࡅࡍ ࡁࡔࡉࡊࡀࡍࡕࡅࡍ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡏࡌࡓࡀ ࡋࡔࡉࡌࡀ ࡅࡏࡌࡓࡀ‬

‫ࡀࡍࡎࡉࡁ ࡒࡀࡅࡒࡀ ࡖࡓࡉࡄࡀ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡌࡍ ࡏࡅࡕࡓࡉࡀ‬
‫]‪[4‬‬ ‫ࡅࡏࡋ ࡒࡅࡃࡀࡌ ࡌࡀࡀࡍ ‖ ࡌࡀࡉࡉࡋ‬
‫ࡌࡒࡀࡁࡉࡋ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡌࡍ ࡏࡅࡕࡓࡉࡀ‬
 Dedication
May God be Praised!

In the name of the Great and Strange Life from the countless worlds of light, who is above all works, may I,
___________ ___________, my wife, ___________ ___________, my father, ___________ ___________, and my
mother, ___________ ___________ have healing and innocence, power and strength, speech and hearing, a
joyful heart and absolution from sins, by virtue of these teachings of the kings.

In the name of the Great Life, may the sublime light be magnified!

1. Truth stands by the worlds’ entrance, asking questions to the world.

He says,
“Tell me, how wide is the earth?
How high is it from the earth
5 Whence came Adam?
Whence came Pitcher-Wine and Spring-Water,
From whose settlement has this Oil,
From whose headwater
Tell me, how many thousands of excellencies
10 Tell me, how many thousands of excellencies
Tell me, how many thousands of excellencies
Who called out a great cry,
Who set into motion the great conflict,
Who caused the high breach,
15 Who will be the guardian of the house,
Tell me, upon what is the bed
Tell me, how many thousands of excellencies
Tell me, how many thousands of excellencies
Tell me, how many thousands of excellencies
20 Tell me, what are the names of the three robes
Tell me, who revealed speech and hearing
Tell me, who among the excellencies
and brings it before Intellect?
Tell me, who among the excellencies
to the vault of heaven?
Whence came his wife, Eve?
who transcend the worlds?
White Sesame’s son come to me?
do these rivers of living water come?
sit beneath the vine Yusmir?
sit beneath the vine Shar?
sit beneath the vine Pirun?
and roused Intellect from its place?
which will not be resolved for an eternity?
which will not be plugged for an eternity?
as far as the enclosure of the worlds?
of the great and powerful Intellect supported?
sit to the right of the great and powerful Intellect?
sit to the left of the great and powerful Intellect?
stand before the great and powerful Intellect?
of splendor, light, and glory?
to the excellencies in their settlements?
takes the incense holder,
accepts prayer and praise,
 ‫‪4 | Text‬‬

‫ࡅࡌࡀࡉࡉࡋ ࡀࡊࡎࡉࡋࡇ ࡁࡉࡕ ࡂࡉࡆࡍࡉࡇ‬ ‫‪25‬‬

‫ࡁࡀࡊࡍࡇࡐ ࡖࡌࡀࡅࡍ ࡌࡉࡈࡑࡀࡓࡀࡓ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡗ ࡌࡉࡈࡑࡀࡓࡀࡓ ࡏࡅࡋࡀ‬

‫ࡗ ࡄࡀࡅࡉࡀ ࡏࡋ ࡏࡌࡇ ࡁࡓࡉࡄࡀ ࡖࡌࡀࡅࡍ ࡌࡀࡓࡄࡀ‬
‫ࡌࡀࡅࡍ ࡌࡍ ࡋࡉࡋࡉࡀࡕࡀ ࡔࡓࡏࡉࡀ‬ ‫ࡏࡋ ࡀࡓࡎࡀࡉࡅࡍ ࡖࡁࡀࡈࡉࡀࡍࡕࡀ‬
‫ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ{‬ ‫}ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡄࡅࡀ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ‬
‫ࡀࡀࡍ ࡏࡌࡀࡓࡋࡀࡊ ࡅࡊࡔࡈࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡕࡐࡀࡄࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫‪30‬‬

‫ࡅࡀࡀࡍ ࡏࡉࡀࡓࡐࡉࡔࡀࡊ ࡗ ࡖࡄࡅࡀࡕ‬

‫ࡀࡐࡓࡎࡉࡀ ࡄࡀࡅࡉࡀ ࡎࡅࡌࡇࡊ‬ ‫ࡀࡓࡒࡀ ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ‬
‫ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡀࡐࡓࡎࡉࡀ ࡄࡀࡅࡉࡀ ࡓࡀࡅࡌࡀ‬ ‫ࡅࡌࡍ ࡀࡓࡒࡀ ࡋࡒࡅࡌࡁࡀ ࡖࡓࡒࡉࡄࡀ‬
‫ࡄࡀࡅࡀ ࡆࡀࡅࡇ ࡌࡍ ࡀࡊࡀࡍ ࡖࡀࡍࡔࡐࡉࡇ ࡀࡄࡅࡀࡕ‬ ‫ࡅࡀࡃࡀࡌ ࡌࡍ ࡈࡉࡀࡍ ࡄࡅࡀ‬
‫ࡌࡍ ࡔࡉࡊࡕࡍࡇ ࡖࡉࡅࡎࡌࡉࡓ ࡆࡉࡅࡀ ࡀࡕࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡌࡉࡔࡀ ࡁࡓ ࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ‬ ‫‪35‬‬

‫ࡌࡍ ࡄࡅࡎ ࡉࡀࡓࡃࡀࡍ ࡀࡕࡉࡍ‬ ‫ࡄࡀࡋࡉࡍ ࡄࡉࡅࡍࡍ ࡌࡉࡀ ࡄࡉࡉࡀ‬

‫]‪[5‬‬ ‫ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ‖ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡇ ࡖࡉࡅࡎࡌࡉࡓ ࡂࡅࡐࡀࡍ‬
‫ࡀࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡇ ࡖࡔࡀࡓ ࡂࡅࡐࡀࡍ‬
‫ࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡇ ࡖࡉࡐࡓࡅࡍ ࡂࡅࡐࡀࡍ‬
‫ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡓࡉࡌࡉࡅࡇ ࡋࡕࡉࡂࡓࡀ ࡓࡁࡀ‬ ‫‪40‬‬

‫ࡖࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡎࡕࡀࡊࡓ‬ ‫ࡀࡁࡀࡕࡅࡓ ࡔࡉࡒࡋࡇ ࡀࡋࡁࡉࡃࡒࡀ ࡓࡀࡌࡀ‬

‫ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ‬ ‫ࡀࡀࡍ ࡕࡐࡀࡄࡉࡋ ࡄࡅࡉࡕ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ‬
‫ࡏࡋ ࡌࡉࡉࡍࡋࡀࡕ ࡄࡉࡉࡀ ࡎࡌࡉࡀࡊ‬ ‫ࡀࡓࡎࡀ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬
‫ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡋࡉࡀࡌࡉࡇࡍ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬
‫ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡅࡏࡋ ࡀࡎࡌࡀࡋࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬ ‫‪45‬‬

‫ࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡒࡀࡉࡌࡉࡀ‬ ‫ࡅࡏࡋ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬
‫ࡖࡆࡉࡅࡀ ࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ‬ ‫ࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡕࡋࡀࡕࡀ ࡋࡁࡅࡔࡉࡀ‬
‫ࡄࡀࡃ ࡄࡀࡃ ࡌࡀࡓࡐࡀࡔ ࡏࡋ ࡃࡅࡕࡊࡇ‬
‫ࡀࡍࡎࡉࡁ ࡒࡀࡅࡒࡀ ࡖࡓࡉࡄࡀ‬ ‫ࡔࡉࡂࡍࡋࡀࡍ ࡏࡅࡕࡓࡀ‬
‫ࡅࡏࡋ ࡒࡅࡃࡀࡌ ࡌࡀࡀࡍ ࡌࡀࡉࡉࡋ‬ ‫‪50‬‬

‫ࡌࡒࡀࡁࡉࡋ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ‖‬ ‫ࡎࡀࡌࡀࡃࡍࡉࡓࡏࡉࡋ ࡏࡅࡕࡓࡀ‬

‫]‪[6‬‬ ‫ࡅࡌࡀࡉࡉࡋ ࡀࡊࡎࡉࡋࡇ ࡁࡉࡕ ࡂࡉࡆࡍࡉࡇ‬
‫ࡁࡀࡊࡍࡇࡐ ࡖࡀࡁࡅࡉࡀ ࡌࡉࡈࡑࡀࡓࡀࡓ‬ ‫ࡗ ࡌࡉࡈࡑࡀࡓࡀࡓ ࡏࡅࡋࡀ‬
‫ࡖࡀࡁࡅࡉࡀ ࡅࡁࡓࡊࡀࡎ ࡏࡌࡇ ࡌࡉࡓࡌࡉࡀ‬ ‫ࡌࡉࡕࡎࡍࡉࡁ ࡌࡍ ࡄࡀࡋࡇࡑ‬
‫ࡁࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡓࡄࡀ‬ ‫ࡗ ࡄࡀࡅࡉࡀ ࡉࡀࡋࡃࡀ ࡌࡍ ࡓࡊࡀࡎ ࡏࡌࡇ‬ ‫‪55‬‬

‫ࡆࡀࡄࡓࡏࡉࡋ ࡋࡉࡋࡉࡕࡀ ࡔࡓࡏࡉࡀ‬ ‫ࡏࡋ ࡀࡓࡎࡀࡉࡉࡍ ࡖࡁࡀࡈࡀࡍࡕࡀ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
 1:25 – 1:58
25 and takes them to store in his treasury?
Tell me, when the fetus is formed,
When its mother has it,
Who among the liliths
{Tell me, who is the guardian of the house,
30 Ptahil spoke, saying to him,
“I shall tell you the truth,
Twelve thousand leagues is
Twelve thousand leagues is
Adam was made from clay.
35 This Oil, White Sesame’s son,
These are living waters;
Twelve thousand excellencies
Twelve thousand excellencies
Twenty-four thousand excellencies
40 Yushamen set in motion the great conflict,
Abator caused the high breach,
I, Ptahil, am the guardian of the house,
The bed of the great and powerful Intellect
To the right of the great and powerful Intellect
45 To the left of the great and powerful Intellect
Before the great and powerful Intellect
As for the names of the three robes
they are self-explanatory.
Excellent Shunglan
50 and brings it before Intellect.
Excellent Samandirel
and brings them to store in his treasury.
When the fetus is formed,
It is taken from its father’s loins,
55 While the child is within its mother’s womb,
The lilith Zahriel
The triumphant Life speaks,
In the name of the Great Life,
Translation | 5
in whose bosom is it formed?
whose scent does it inhale?
dwells in the beds of pregnant women?
as far as the enclosure of the worlds?}”
and explain to you just as it was.
the width of the earth.
the distance from the earth to the vault of heaven.
His wife Eve came from her own source.
came from the settlement of Splendid Yusmir.
they come from the reservoir of the Jordan.
sit beneath the vine Yusmir.
sit beneath the vine Shar.
sit beneath the vine Pirun.
which will not be resolved for an eternity.
which will not be plugged for an eternity.
as far as the enclosure of the worlds.
is supported upon the word of Life.
sit twelve thousand excellencies.
sit twelve thousand excellencies.
stand twenty-four thousand excellencies.
of splendor, light, and glory,
takes the incense holder
accepts prayer and praise,
it is formed in the bosom of its father.
and moved into its mother’s womb.
it inhales the scent of Life.
dwells in the beds of pregnant women.”
and the man who went here triumphs!
may the sublime light be magnified!
 6 | Text

ࡋࡉࡉࡀࡔࡌࡅ ࡀࡈࡔࡊࡅ ࡌࡉࡉࡀࡒ ࡀࡉࡌࡋࡀ ࡁࡀࡁ ࡋࡏ

ࡓࡀࡌࡀࡅ
ࡀࡌࡓ ࡍࡀࡌ ࡀࡓࡅࡍࡄࡁ ࡀࡓࡂࡉࡕࡅ ࡀࡉࡁࡓࡖ ࡀࡆࡀࡓ ࡀࡋࡂ ࡍࡀࡌ
ࡀࡄࡂ ࡍࡀࡌ ࡎࡉࡅࡀࡍࡉࡉࡎࡁ ࡀࡄࡅࡂࡅ ࡀࡕࡍࡀࡊࡉࡔࡋ ࡍࡍࡉࡉࡍࡃࡀ ࡍࡀࡌ
ࡇࡊࡕࡅࡃ ࡍࡌ ࡇࡋࡐࡉࡔࡀ ࡍࡀࡌ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏࡅ ࡀࡓࡅࡎࡏࡁ ࡇࡓࡎࡏ ࡍࡀࡌ ࡓࡅࡏࡋ 5

ࡀࡉࡅࡉࡓࡉࡒ ࡀࡌࡋࡀࡁ ࡍࡀࡀࡓࡎࡅࡄ ࡅࡄࡀࡌࡋ ࡀࡉࡅࡉࡅࡀࡔ ࡍࡀࡀࡉࡀࡃ ࡅࡄࡀࡌࡋ ࡓࡅࡕࡀࡁࡀࡋ

[7] ࡀࡌࡋࡀࡁ ࡇࡋࡉࡋࡀࡂ ࡍࡀࡌ ࡀࡈࡔࡊࡅࡅ ࡀࡓࡌࡏ ‖ ࡍࡌ ࡀࡄࡅࡓࡋ
ࡃࡀࡁࡀ ࡍࡀࡌ ࡀࡌࡅࡓࡌࡏࡁ ࡔࡅࡂࡓࡀࡌࡅ ࡀࡉࡕࡀ ࡍࡀࡌ ࡀࡕࡅࡄࡍࡉࡋ
ࡀࡌࡋࡀࡁ ࡇࡁࡀࡌࡓ ࡍࡀࡌ ࡀࡁࡀࡓࡒࡅ ࡀࡁࡓ ࡍࡀࡉࡃࡋ ࡊࡇࡐࡏ ࡍࡀࡌ
ࡀࡋࡂ ࡍࡀࡌ ࡀࡓࡅࡍࡄࡖ ࡀࡆࡀࡓࡅ ࡀࡕࡀࡃࡉࡁࡏ ࡁࡉࡓࡄࡀ ࡍࡀࡌ 10

ࡕࡀࡅࡄࡀࡋࡖ ࡗ ࡀࡕࡋࡍࡉࡉࡌ ࡋࡏ ࡇࡓࡌࡏ ࡍࡀࡌࡅ ࡀࡕࡍࡀࡊࡉࡔ ࡔࡉࡂࡀࡔ ࡍࡀࡌ

ࡀࡌࡋࡀࡁ ࡇࡁࡀࡌࡓ ࡀࡁࡀࡓࡒࡅ ࡀࡁࡓ ࡍࡀࡉࡀࡆࡋ ࡇࡉࡕࡀ ࡍࡀࡌ
ࡓࡀࡕࡀ ࡓࡀࡕࡀࡁ ࡇࡉࡌࡉࡓࡅ ࡇࡂࡋࡐࡀࡅ ࡀࡕࡄࡉࡁࡔࡅࡕࡋ ࡇࡈࡂࡉࡋ ࡍࡀࡌ
ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡉࡉࡄࡖ ࡀࡋࡀࡒࡋ ࡇࡉࡓࡉࡒࡅ ࡀࡕࡄࡉࡁࡔࡅࡕࡁ ࡇࡁࡀࡓࡒ ࡍࡀࡌ
ࡇࡑࡓࡅࡏ ࡍࡌ ࡔࡀࡐࡓࡀࡕࡏ ࡓࡁ ࡓࡀࡔࡊࡀࡅࡉ ࡀࡈࡔࡊࡅ ࡓࡀࡌࡀ ࡀࡆࡀࡄ ࡗ 15

ࡓࡀࡌࡀࡅ
ࡕࡀࡅࡄࡖ ࡗ ࡊࡀࡔࡉࡐࡓࡀࡉࡏ ࡍࡀࡀࡅ ࡀࡈࡔࡊࡅ ࡊࡀࡋࡓࡀࡌࡏ ࡍࡀࡀ
ࡀࡌࡓ ࡀࡓࡅࡍࡄࡀࡁ ࡀࡓࡂࡉࡕࡅ ࡀࡉࡁࡓࡖ ࡀࡆࡀࡓ ࡀࡋࡂ ࡍࡉࡌࡀࡔࡅࡉ
‖ ࡍࡀࡂ ࡎࡉࡅࡀࡍࡉࡉࡎࡁ ࡀࡄࡅࡂࡅ ࡀࡕࡍࡀࡊࡉࡔࡋ ࡍࡍࡉࡉࡍࡃࡀ ࡋࡉࡁࡉࡄ
[8] ࡀࡋࡂ ࡊࡀࡅࡔࡄࡖ ࡀࡆࡀࡓࡅ ࡎࡉࡅࡀࡍࡉࡉࡎࡁ ࡍࡀࡂ ࡀࡄࡅࡂ 20

ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡓࡅࡎࡏࡁ ࡓࡀࡕࡎࡏ ࡀࡉࡉࡄ ࡕࡀࡋࡍࡉࡉࡌࡁ ࡓࡅࡏ

ࡀࡁࡀࡓࡒ ࡃࡀࡁࡉࡌ ࡀࡁࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡐࡀࡔࡀࡕࡏ ࡍࡉࡌࡀࡔࡅࡉ
ࡀࡉࡁࡓࡅࡓ ࡕࡉࡁ ࡀࡓࡂࡉࡕ ࡀࡉࡌࡓࡉࡌࡅ
ࡍࡉࡌࡀࡔࡅࡉ ࡁࡉࡕࡏ ࡌࡀࡋࡀࡋࡖ ࡀࡓࡅࡎࡏࡁ ࡓࡀࡕࡎࡏࡅ ࡀࡕࡅࡔࡉࡁ ࡁࡉࡔࡀࡄ
ࡀࡅࡄ ࡀࡓࡉࡃࡎ ࡅࡀࡋࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡇࡌࡐࡅ ࡇࡐࡋࡔࡀ 25

ࡀࡉࡓࡒࡉࡕࡏࡀࡋ ࡀࡉࡓࡕࡅࡏ ࡕࡀࡊࡅࡀ ࡊࡊࡀࡀࡌࡕࡏࡀࡋࡅ ࡍࡀࡓࡀࡋ

ࡇࡐࡋࡔࡀ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡀࡀࡉࡀࡃ ࡀࡉࡅࡉࡅࡀࡔ ࡓࡅࡕࡀࡁࡀ
ࡇࡉࡉࡓࡉࡒ ࡇࡍࡕࡊࡉࡔࡁ ࡅࡄ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌࡁ ࡇࡓࡁ ࡀࡆࡄ
ࡓࡀࡌࡀࡅ
ࡀࡉࡓࡒࡉࡕࡏ ࡀࡊࡉࡋࡀࡌ ࡓࡁ ࡌࡅࡕ ࡀࡊࡉࡋࡀࡌ ࡓࡁ ࡍࡀࡀ 30

ࡓࡀࡌࡀࡅ
ࡍࡉࡓࡕ ࡃࡀࡄࡋ ࡀࡉࡅࡀࡄ ࡉࡀࡋࡉࡀࡄ ࡉࡀࡍࡕࡊࡉࡔࡁ ࡍࡀࡑࡉࡓࡀࡕ ࡀࡕࡒࡉࡎࡏ
ࡇࡁࡕࡅࡀ ࡇࡍࡕࡊࡉࡔࡁ ࡇࡒࡎࡀࡅ ࡇࡓࡁ ࡋࡉࡄࡀࡐࡕࡋ ࡇࡉࡉࡓࡉࡒ
ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ ࡋࡐࡀࡔࡀࡌࡅ ࡀࡐࡋࡀࡔ ࡕࡉࡁࡀࡁࡅ ࡇࡕࡀࡄࡀࡁࡀࡁ ࡋࡊࡉࡎࡀ ࡓࡅࡕࡀࡁࡀ
‖ ࡀࡅࡄ ࡀࡍࡉࡀࡆࡅࡌ ࡋࡀࡆࡀࡅ 35

[9] ࡀࡌࡅࡓࡌ ࡀࡉࡈࡀࡌࡅ ࡒࡉࡋࡀࡎࡅ ࡓࡅࡕࡀࡁࡀ ࡀࡉࡋࡀࡅ ࡀࡊࡉࡀࡁ

 2:1 – 2:36
2. Truth stands by the worlds’ entrance,
He said,
“Who revealed the secret of the Great,
Who shook the settlements,
5 Who bound Ur?
Why did they make Abator a judge?
Who told Spirit,
Who brought calm,
Who corrupted the great justice,
10 Who caused the works to be destroyed,
Who disturbed settlements,
Who brought a great weapon,
Who seized praise,
Who offered praise,
15 When Truth had said this,
and he said,
“I shall tell you the truth,
Yushamen revealed the secret of the Great,
Hibel shook the settlements,
20 He caused the rumbling in Senyawis,
Ur was bound by Life’s word
Yushamen was cast down
and start a fight with the Mighty’s house.
He hatched wicked schemes and was bound,
25 He cast down his own mouth,
He had no concern and was not humbled,
They made Abator a judge,
He saw his son in the black water,
and he said,
30 “I am a king’s son,
and he said,
“I shall place a seal on my settlement,
He summoned his son Ptahil,
Abator wronged his ancestors and my house,
35 and he went to become the scales.
Abator weeps and wails,
Translation | 7
asking questions [to the world].
and started the fight with the Light?
and caused the rumbling in Senyawis?
Who cast Yushamen down from his place?
Why was inequality created in the world?
and who revealed the truth to the world?
and who created strife on high?
and who declared war against the world?
and who revealed the secret of the Light?
and who spoke the word when it did not exist?
and waged war against the world?
divided it up, and put it in each place?
and recited it to Life’s voice from start to finish?”
my son Yukashar searched his memory,
and I shall explain to you just as it was.
and started the fight with the light.
and caused the rumbling in Senyawis.
and revealed darkness’s secret.
with the ties that are endless.
because he wanted to make an attack
so Yushamen might stay put for eternity.
because he was not orderly.
and was not called forth like the excellencies.
because Excellent Hibel cast him down.
he summoned him to his settlement,
so therefore I shall be called a king’s son,”
so that my strength will be doubled.”
and raised him to sit in his settlement.
he was humbled and vanquished from his throne,
and it rises up and reaches heaven,
 ‫‪8 | Text‬‬

‫ࡖࡎࡉࡍࡀ ࡈࡀࡁࡉࡃ ࡁࡉࡔ ࡌࡀࡔࡀࡊ ࡈࡀࡁ‬ ‫ࡖࡀࡁࡀࡃ ࡈࡀࡁ ࡌࡀࡔࡀࡊ ࡈࡀࡁ‬

‫ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ‬
‫ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡌࡀࡍ ࡏࡅࡕࡁࡀࡍ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ‬
‫ࡅࡌࡅࡆࡀࡉࡍࡀ ࡏࡋ ࡏࡃࡀࡉ ࡌࡀࡍ ࡓࡌࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡏࡓࡐࡉࡔࡀࡉࡀ‬ ‫‪40‬‬

‫ࡀࡋࡌࡀ ࡖࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ‬ ‫ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ‬

‫ࡅࡕࡉࡂࡓࡀ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡌࡀ‬ ‫ࡋࡓࡅࡄࡀ ࡏࡌࡓࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬
‫ࡅࡀࡃࡍࡉࡅࡍࡍ ࡋࡉࡀࡓࡃࡉࡍࡀ ࡅࡊࡋࡄࡅࡍ‬ ‫ࡋࡅࡊࡔࡈࡀ ࡂࡀࡋࡉࡋࡇ ࡂࡅࡁࡓࡀࡍ‬
‫ࡅࡌࡀࡓࡂࡅࡔ ࡉࡅࡔࡀࡌࡉࡍ ࡕࡉࡂࡓࡀ ࡓࡌࡀࡁࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡉࡍࡄࡅࡕࡀ ࡀࡕࡉࡀ ࡉࡅࡀࡊࡁࡀࡓ‬
‫ࡅࡀࡀࡍࡍ ࡓࡀࡆࡀ ࡖࡄࡍࡅࡓࡀ ࡂࡋࡀ‬ ‫ࡕࡐࡀࡄࡉࡋ ࡀࡄࡓࡉࡁ ࡏࡁࡉࡃࡀࡕࡀ‬ ‫‪45‬‬

‫ࡁࡉࡄࡓࡀࡌ ࡏࡌࡓࡇ ࡋࡌࡉࡉࡍࡋࡕࡀ ࡗ ࡖࡋࡀࡄࡅࡀࡕ‬ ‫ࡏࡕࡉࡍࡉࡑࡁ ࡔࡀࡂࡉࡔ ࡔࡉࡊࡀࡍࡕࡀ‬

‫ࡅࡉࡍࡁࡈࡀ ࡓࡌࡀࡁࡇ ࡒࡓࡀࡁࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡕࡐࡀࡄࡉࡋ ࡀࡕࡉࡉࡇ ࡋࡆࡀࡉࡀࡍ ࡓࡁࡀ‬
‫ࡅࡀࡐࡋࡂࡇ ࡅࡓࡉࡌࡉࡇ ࡁࡀࡕࡀࡓ ࡀࡕࡀࡓ ‖‬ ‫ࡄࡉࡁࡉࡋ ࡏࡅࡕࡓࡀ ࡋࡉࡂࡈࡇ ࡋࡕࡅࡔࡁࡉࡄࡕࡀ‬
‫]‪[10‬‬ ‫ࡁࡌࡓࡅࡌࡀ ࡒࡓࡀ ࡅࡒࡀࡋࡀ ࡎࡋࡉࡒ ࡋࡁࡉࡕ ࡄࡉࡉࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡏࡕࡉࡍࡉࡑࡁ ࡋࡒࡀࡋࡀ‬
‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫‪50‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡅࡄࡍࡅࡓࡀ ࡖࡉࡀࡕࡉࡓ ࡁࡀࡋࡌࡀ‬ ‫ࡆࡉࡅࡀ ࡁࡍࡉࡐࡔ ࡀࡕࡀࡋࡉࡀ‬
‫ࡖࡏࡅࡕࡓࡉࡀ ࡒࡀࡉࡌࡉࡀ ࡅࡌࡉࡔࡕࡀࡉࡉࡍ ࡏࡋࡀࡉ‬ ‫ࡄࡀࡔࡀࡁࡕࡀ ࡄࡅࡀࡕ ࡒࡀࡃࡌࡀࡉࡕࡀ‬
‫ࡋࡀࡓࡒࡀ ]‪ࡍࡅࡋࡕࡀࡎࡉࡐࡀ [...‬‬ ‫ࡂࡀࡁࡓࡀ ࡖࡀࡔࡋࡐࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉ ࡄࡀࡆࡉࡍ‬
‫ࡅࡋࡀࡕࡉࡔࡀࡌࡀࡓ ࡀࡀࡍࡉࡍࡀ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡄࡅࡍ‬ ‫ࡋࡀࡕࡉࡁࡀࡈࡋࡇ ࡋࡁࡉࡕࡍࡀ ࡖࡏࡅࡕࡓࡉࡀ‬
‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡍ ࡉࡀࡌࡉࡀࡍࡊ ࡄࡅࡀ‬ ‫ࡋࡀࡕࡉࡒࡓࡇ ࡋࡁࡅࡍࡀࡊ ࡓࡁࡀ‬ ‫‪5‬‬

‫ࡖࡏࡉࡍࡔ ࡁࡄࡀࡉࡋࡇ ࡋࡀࡌࡉࡑࡀ‬ ‫ࡋࡀࡕࡉࡓࡌࡉࡀ ࡌࡔࡀࡂࡔࡉࡀ ࡁࡉࡀࡓࡃࡀࡍ‬

‫ࡋࡀࡕࡉࡒࡓࡇ ࡋࡃࡀࡅࡓࡀ ࡖࡁࡀࡍࡉࡕࡇ‬
‫ࡁࡀࡍࡊ ࡏࡕࡉࡍࡉࡑࡁ ࡁࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ‬ ‫ࡉࡅࡌࡀ ࡖࡓࡀࡌࡉࡋࡀࡊ ࡕࡉࡂࡓࡀ‬
‫]‪[11‬‬ ‫ࡄࡀࡃࡓࡉࡀ ࡅࡁࡀࡉࡉࡍ ࡀࡁࡅࡄࡅࡍ ‖ ࡅࡋࡀࡌࡀࡔࡉࡊࡍ‬ ‫ࡀࡕࡅࡍ ࡄࡀࡃࡓࡉࡀ ࡁࡔࡉࡊࡀࡍࡕࡀ ࡅࡊࡋࡄࡅࡍ‬
‫ࡅࡌࡍ ࡄࡃࡀࡃࡉࡀ ࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ ࡁࡉࡔࡉࡀ‬ ‫ࡒࡀࡉࡌࡉࡀ ࡀࡄࡉࡀ ࡁࡉࡄࡃࡀࡃࡉࡀ‬ ‫‪10‬‬

‫ࡅࡀࡌࡓࡉࡀ‬
‫ࡁࡌࡀࡄࡅ ࡉࡍࡓࡌࡉࡀ ࡏࡋࡇ ࡕࡉࡂࡓࡀ‬ ‫ࡀࡁࡅࡉࡀࡍ ࡍࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ‬
‫ࡅࡌࡉࡕࡀࡓࡐࡀࡔ ࡁࡀࡍࡔࡐࡉࡇ‬ ‫ࡅࡀࡕࡀ ࡎࡀࡌ ࡀࡄࡅࡉࡅࡍ ࡒࡀࡔࡉࡔࡀ‬
‫ࡅࡀࡌࡀࡓ‬
‫ࡀࡌࡓࡉࡀ ࡒࡀࡔࡉࡔ ࡋࡀࡌࡉࡕࡀࡓࡐࡀࡔ ࡄࡅ‬ ‫ࡏࡅ ࡀࡀࡍ ࡓࡀࡌࡉࡀࡍ ࡋࡕࡉࡂࡓࡀ ࡓࡁࡀ‬ ‫‪15‬‬

‫ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ ࡀࡀࡊࡃࡍࡉࡕ‬ ‫ࡄࡉࡏࡍࡋࡀ ࡀࡀࡍࡕࡅࡍ ࡓࡅࡌࡉࡅࡉࡀ‬

‫ࡏࡅ ࡀࡁࡃࡉࡕࡅࡍ ࡆࡀࡉࡊࡕࡅࡍ ࡀࡌࡓࡉࡀ‬ ‫ࡏࡅࡕࡓࡉࡀ ࡌࡉࡀࡒࡍࡉࡀ ࡀࡀࡍࡕࡅࡍ‬
‫ࡅࡎࡅࡊࡋࡕࡀࡉࡅࡊࡍ ࡁࡏࡌࡓࡅࡌ ࡋࡀࡋࡀࡂࡈࡉࡀ‬ ‫ࡏࡅࡕࡓࡉࡀ ࡌࡉࡀࡒࡍࡉࡀ ࡄࡅࡍ‬
 2:37 – 3:18
“Whoever does good finds what is bad,
I said that I would be great,
I said that I would be a king,
40 I said that I would be distinguished,
When I was gentle and meek,
Manda d’Heyyi told Spirit,
Gubran revealed the truth,
Yukabar brought calm,
45 Ptahil caused works to be destroyed,
Transplant disturbed the settlements,
Ptahil brought a great weapon,
Excellent Hibel caught praise,
This was taken to the voice.
50 And Life triumphs!
In the name of the Great Life,
3. Splendor has come to me in plenty,
The plot is the first
The man who cast me down from this place of mine
Do not destroy the excellencies’ construction,
5 Do not tear up the great foundation,
Do not toss those who disturb in the Jordan,
Do not destroy the abode that I built.
The day they start a fight with you,
They came to wander around the settlements,
10 The brothers will rally to one another.
and they will say,
“Our father has left the realm of Air;
Their elder brother Sam came,
and says,
15 “If I start a great fight,
You, however, go start
you are still immature excellencies.
“They will say they are immature excellencies,”
Translation | 9
whoever does evil finds good.
who has made me so small on Earth?
who has set me up at the end of the worlds?
who has placed the scales in my hand?
why did they call me one who is rebellious?”
and started the fight with Life’s house.
and shook all the rivers.
and Yushamen started a fight and tumult.
and the Cloud revealed the light’s secret.
Behram said a word when it did not exist.
and Sprout waged war against the world.
divided it up, and cast it about in many places.
He called on high, and the voice rose up.”
may the sublime light be magnified!
and that which abounds in the world is light.
that the excellencies undertake to relate to me.
to the earth [...] you will destroy them.
and do not drive the clouds from their places.
because it is to your right.
lest anyone attain its strength.
your sons were taken to Glory’s Pride.
wandering and seeking their father but not finding.
The wicked will be instructed by one another,
how shall we start a fight with him?”
apprises himself of the situation,
they will say the eldest is ill-raised.
the great fight, since
If you do it, you will succeed, and they will say,
and not take your mistakes up on high.
 10 | Text

ࡍࡀࡒࡀࡕࡌࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡍࡅࡉࡁࡉࡓࡄࡀࡅ ࡀࡁࡓ ࡀࡓࡂࡉࡕࡋ ࡀࡉࡅࡉࡌࡅࡓ ࡍࡅࡕࡀ

ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡁࡀࡓࡒࡅ ࡀࡁࡓ ࡍࡀࡉࡀࡆ ࡃࡅࡁࡀ ࡌࡅࡒ 20

[12] ࡀࡉࡋࡈࡀࡁࡀࡋࡖ ‖ ࡀࡉࡌࡉࡌࡔ ࡀࡉࡓࡉࡂࡅ ࡀࡆࡂࡅࡓ ࡅࡓࡃࡅ ࡀࡁࡓࡉࡄ ࡅࡌࡓ

ࡍࡊࡅࡅࡁࡀࡖ ࡀࡕࡍࡀࡊࡉࡔࡋ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡕࡅࡍࡄࡅ ࡅࡓࡃ
ࡇࡋࡏ ࡁࡉࡕࡀࡉࡖ ࡊࡀࡉࡋ ࡀࡉࡎࡓࡊࡅࡅ ࡇࡒࡓࡀ ࡎࡐࡉࡖ ࡍࡉࡆࡀࡄ
ࡇࡋࡓࡀࡌࡍࡉࡅ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡇࡓࡁ ࡀࡁࡓ ࡈࡀࡍࡁࡋ ࡇࡋࡓࡀࡌࡀ
ࡀࡐࡉࡋࡀࡔࡌࡖ ࡀࡐࡉࡉࡎ ࡇࡈࡂࡉࡋࡍࡉ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡀࡕࡀ 25

ࡇࡋࡓࡀࡌࡍࡉࡅ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡈࡀࡍࡁ ࡋࡏ

ࡀࡓࡂࡉࡕ ࡍࡇࡉࡌ ࡀࡉࡌࡓࡉࡌࡋ ࡍࡉࡌࡀࡔࡅࡉࡋ ࡊࡀࡌࡀࡒࡀ ࡇࡓࡎࡏ ࡍࡀࡌ
ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡋ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡋࡉࡋࡀࡌ
ࡀࡓࡂࡉࡕ ࡀࡉࡌࡀࡓ ࡀࡊࡉࡋࡀࡌ ࡍࡌ ࡍࡀࡌ ࡍࡉࡌࡀࡔࡅࡉࡋ ࡇࡓࡎࡏ ࡊࡀࡋࡀࡌࡅ ࡃࡉࡒࡐࡀ ࡊࡀࡋࡀࡌ
ࡀࡁࡓ ࡈࡀࡍࡁࡋ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡓࡒ ࡀࡁࡓ ࡈࡀࡍࡁࡋ ࡆࡀࡂࡓࡅ ࡇࡌࡐࡅ ࡀࡐࡕ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ 30

ࡕࡉࡅࡄ ࡍࡇࡉࡌࡖ ࡍࡀࡉࡒ ࡀࡄࡉࡔࡀࡋࡅ ࡕࡉࡄࡉࡔࡀࡋ

ࡅࡄ ࡀࡆࡉࡓࡆ ࡀࡓࡕࡅࡏ ࡅࡀࡋ ࡊࡅࡁࡀ
ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡋ ࡀࡁࡓ ࡈࡀࡍࡁ ࡋࡉࡋࡀࡌ
[13] ࡀࡅࡄ ‖ ࡀࡓࡂࡉࡕ ࡀࡉࡓࡀࡔ ࡊࡅࡁࡀࡖ ࡍࡀࡉࡒ ࡀࡈࡉࡋࡅ ࡕࡉࡈࡉࡋ
ࡀࡓࡂࡉࡕ ࡕࡉࡌࡀࡓ ࡊࡀࡋࡀࡌ ࡍࡌࡖ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡕࡉࡄࡉࡔࡀࡋ 35

ࡋࡐࡀࡍ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡀࡁࡓ ࡈࡀࡍࡁ ࡋࡏࡅ ࡐࡀࡋࡔ ࡐࡀࡉࡎ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ
ࡒࡀࡐࡎࡀࡋ ࡇࡅࡉࡆࡁ ࡐࡀࡉࡎࡅ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡄࡌ ࡍࡀࡁࡉࡆ ࡃࡀࡄ
ࡒࡀࡐࡎࡀࡋ ࡇࡅࡉࡆࡁ ࡐࡀࡉࡎࡅ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡄࡌ ࡀࡍࡉࡁࡉࡆ ࡍࡉࡓࡕ
ࡒࡀࡐࡎࡀࡋ ࡇࡅࡉࡆࡁ ࡐࡀࡉࡎࡅ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡄࡌ ࡀࡍࡉࡁࡉࡆ ࡀࡕࡀࡋࡕ
ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡋࡅ ࡀࡁࡓ ࡈࡀࡍࡁ ࡋࡉࡋࡀࡌ 40

ࡉࡀࡕࡅࡌࡃ ࡀࡒࡉࡀࡄ ࡊࡀࡋࡉࡃ ࡍࡌ ࡅࡀࡋ ࡀࡕࡉࡄࡁ ࡀࡓࡁࡀࡂ ࡓࡁ ࡀࡉ

ࡐࡀࡋࡔ ࡐࡀࡉࡎ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡀࡃࡄࡅ ࡍࡉࡓࡎ ࡀࡁࡓ ࡈࡀࡍࡁ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ
ࡔࡀࡁࡀࡋࡕࡏ ࡀࡁࡀࡓࡒ ࡀࡈࡅࡆࡅ ࡍࡀࡉࡀࡆ ࡔࡀࡁࡋ ࡀࡔࡉࡔࡀࡒ
ࡍࡉࡒࡃࡀࡁ ࡀࡉࡃࡀࡃࡄ ࡋࡏ ࡍࡀࡉࡀࡆࡅ ࡍࡉࡓࡀࡒ ࡀࡉࡉࡄ ࡍࡀࡂࡁࡀࡅ
ࡍࡅࡉࡀࡁࡀࡓࡒ ࡋࡀࡒࡅ ࡍࡅࡉࡍࡀࡉࡀࡆ ࡋࡀࡒ 45

ࡓࡀࡌࡀࡅ ࡀࡈࡌ ࡀࡓࡅࡍࡄࡖ ࡀࡁࡓ ࡊࡀࡋࡀࡌ ࡕࡀࡅࡋ ࡍࡅࡄࡉࡀࡋࡀࡒ

ࡍࡀࡉࡀࡆ ࡕࡉࡁ ࡋࡉࡈࡀࡁࡌࡅ ࡒࡉࡐࡎ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡊࡌ
‖ ࡀࡉࡊࡎࡉࡕࡏࡅ ࡀࡉࡓࡕࡅࡏࡋ ࡀࡓࡂࡉࡕ ࡍࡅࡋࡉࡌࡀࡓ ࡍࡀࡌ
[14] ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌࡋ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡓࡕࡅࡏ ࡍࡀࡓࡁࡅࡂ ࡀࡆࡄ
ࡀࡉࡓࡕࡔࡉࡌࡀࡋࡖ ࡀࡁࡓ ࡀࡁࡀࡓࡒࡉࡋ ࡇࡋࡉࡌࡀࡓ ࡍࡍࡅࡉࡄ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡀࡃࡄࡅ ࡍࡉࡓࡎ 50

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡍࡀࡓࡁࡅࡂ ࡋࡏ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡊࡀࡆࡉࡀࡄࡅ

ࡁࡉࡕࡏ ࡀࡁࡓ ࡀࡁࡀࡓࡒ ࡋࡉࡏࡓࡄࡐࡀ ࡋࡏࡅ ࡍࡀࡉࡀࡆ ࡔࡅࡁࡋ ࡕࡍࡀࡀ
ࡍࡍࡅࡉࡄ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁࡋ ࡍࡍࡅࡉࡆࡄ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡋࡉࡆࡏࡅ ࡀࡓࡃ
ࡁࡉࡕࡏ ࡀࡁࡓ ࡀࡁࡀࡓࡒ ࡋࡉࡏࡓࡄࡐࡀ ࡋࡏࡅ ࡀࡁࡓ ࡍࡀࡉࡀࡆ ࡁࡉࡍࡎ ࡍࡀࡓࡁࡅࡂ ࡊࡀࡆࡉࡀࡄࡅ
 3:19 – 3:54
Come, start a great fight,
20 Arise, forge a great weapon,
Gird a sword, bring wrath,
Go down to the realm of Air,
this one whose land is destroyed,
Yushamen’s son spoke
25 “Come, air king!
against Sprout, the air king!”
“Who bound Yushamen before you,
The air king spoke to Splendid Transplant, saying,
“The king commanded, and bound Yushamen.
30 Splendid Transplant opened his mouth, and raged.
“You are not fit, and neither is
Your father is not a powerful excellency.”
Great Sprout spoke
“Damn you, and damn the clan
35 You, who would end a fight with a king,
Splendid Transplant drew a sword
Splendid Transplant struck him once,
Splendid Transplant struck him twice,
Splendid Transplant struck him three times,
40 Great Sprout spoke
“You son of a disgraceful father,
When Great Sprout said this,
The eldest had put on the weapon,
Shouting a challenge to Life,
45 The sound of their weapons
their sounds reached
“How did Yushamen cut through
Who started a fight
Excellent Gubran saw,
50 “It is the twenty-one sons of Yushamen,
Then the light king said to Gubran,
“Arm yourself
Take and set out for the realm of Air.
Then Gubran took a great weapon,
Translation | 11
and destroy the works of the Creator!
and wage a war for which there is no end!
take the deadly arrows that do not fail!
to your father’s settlements,
and for whom there is no throne to occupy.”
to Great Sprout, saying,
Let us take swords unsheathed
and he says to him,
to end the fight with him?”
Who ends a fight with the kings?”
He summoned Great Sprout, and said to Great Sprout,
the clan from which you came.
to Splendid Transplant, saying,
of your father, the agitator!
are not fit for the Great Life’s house!”
and fell upon great Sprout, the air king.
but his sword did not cut through his splendor.
but his sword did not cut through his splendor.
but his sword did not cut through his splendor.
to Splendid Transplant, saying,
the likes of me are not afraid of you!”
the twenty-one sons of Yushamen drew their swords.
and the youngest was battle-clad.
they set weapons upon one another.
and the sound of their gear:
the great light king, and he says,
and ruin the prison?
with the excellencies and hid himself?”
and said to the light king,
they are starting a great fight that won’t be resolved.”
and mount the great scorpion Parahiel!
See whether they are the sons of Yushamen.”
mounted the scorpion Parahiel,
 12 | Text

ࡀࡉࡂࡎࡀࡌ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋࡅ 55

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡋࡏࡅ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡍࡀࡓࡁࡅࡂ ࡊࡀࡆࡉࡀࡄࡅ

ࡀࡉࡁࡓࡅࡓ ࡕࡉࡁ ࡀࡁࡀࡓࡒ ࡀࡉࡌࡓࡉࡕࡀࡋ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡇࡓࡁ
ࡓࡁ ࡊࡅࡁࡀ ࡋࡏ ࡀࡕࡅࡁࡀࡉࡕ ࡋࡉࡆࡏࡅ
ࡀࡉࡅࡄ ࡊࡀࡋࡀࡌࡖ ࡇࡌࡀࡒࡀ ࡀࡃࡁࡀ ࡊࡀࡋࡉࡁࡉࡌࡀࡋ ࡅࡏ ࡓࡐࡉࡀࡔ ࡀࡊࡌ ࡊࡀࡋࡉࡁࡉࡌ ࡅࡏ
[15] ࡀࡌࡕࡔࡏࡀࡋࡅ ‖ ࡇࡋࡓࡀࡌࡀ ࡊࡅࡁࡀ ࡀࡔࡉࡔࡀࡒ ࡇࡓࡁ ࡍࡌ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ 60

ࡀࡉࡋࡁࡀࡄࡏࡖ ࡀࡋࡀࡍࡆࡊࡀ ࡉࡍࡀࡀࡔ ࡀࡊࡌ ࡀࡉࡆࡄ

ࡀࡕࡔࡀࡄ ࡕࡉࡎࡉࡐࡀ ࡊࡀࡋࡀࡌ ࡕࡀࡋࡍࡉࡉࡌࡁ ࡀࡒࡓࡀ
ࡍࡅࡋࡕࡀࡆࡉࡄࡓࡀࡔࡌࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡋ ࡍࡅࡋࡕࡀࡉࡌࡀࡓ ࡀࡓࡂࡉࡕ ࡕࡍࡀࡀ ࡅࡏ
ࡇࡋࡁࡀࡒ ࡍࡇࡉࡌࡀࡉࡁ ࡍࡀࡓࡁࡅࡂࡅ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡓࡔ ࡀࡓࡉࡂ ࡊࡀࡆࡉࡀࡄࡅ
ࡇࡋࡁࡀࡒ ࡍࡇࡉࡌࡀࡉࡁ ࡍࡀࡓࡁࡅࡂࡅ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡓࡔ ࡀࡉࡓࡉࡂ ࡍࡉࡓࡕ 65

ࡇࡋࡁࡀࡒ ࡍࡇࡉࡌࡀࡉࡁ ࡍࡀࡓࡁࡅࡂࡅ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡓࡔ ࡀࡉࡓࡉࡂ ࡀࡕࡀࡋࡕ

ࡁࡉࡕࡏ ࡋࡉࡏࡓࡄࡐࡀࡖ ࡇࡃࡏࡁ ࡀࡉࡀࡉࡁࡓࡀ ࡀࡓࡉࡂ
ࡕࡀࡈࡌ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡕࡀࡅࡋ ࡇࡕࡄࡉࡃࡉࡒࡅ ࡇࡕࡄࡉࡃࡉࡒࡁ ࡀࡃࡒ
ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡁ ࡇࡌࡐࡅ ࡀࡐࡕ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡊࡀࡆࡉࡀࡄࡅ
ࡀࡉࡌࡉࡀࡒ ࡋࡉࡄࡋࡖ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡁࡓࡀࡅ ࡍࡉࡁࡓࡀࡅ ࡀࡌࡉࡁࡓࡀࡁ ࡀࡋࡀࡒ ࡀࡌࡓ 70

ࡍࡅࡋࡓࡀࡌࡀࡅ ࡍࡅࡋࡉࡓࡀࡒࡅ
‖ ࡁࡉࡕࡏ ࡍࡊࡅࡉࡍࡀࡔࡅࡏ ࡋࡏࡅ ࡍࡊࡅࡉࡀࡁࡀࡓࡒ ࡍࡅࡓࡃࡅ ࡍࡊࡅࡉࡍࡀࡉࡀࡆ ࡔࡅࡁࡋ
[16] ࡐࡀࡒࡅࡕࡁ ࡀࡉࡌࡉࡌࡔ ࡀࡉࡓࡉࡂࡅ ࡍࡅࡓࡃ ࡐࡀࡉࡎࡅ
ࡁࡉࡕࡏ ࡍࡊࡅࡉࡍࡀࡔࡅࡏ ࡋࡏࡅ ࡍࡅࡓࡃ ࡀࡆࡂࡅࡓࡁ ࡀࡁࡓࡉࡄࡅ
ࡇࡋࡕࡉࡋ ࡍࡀࡀࡋࡈࡅࡁࡖ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡁ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡍࡅࡋࡃࡉࡒࡐࡀࡌࡅ ࡍࡅࡋࡉࡓࡀࡒ 75

ࡍࡅࡋࡓࡀࡌࡀࡅ
ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡖ ࡀࡔࡉࡓ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀ ࡍࡅࡕࡉࡈࡀࡌ ࡗ
ࡀࡉࡅࡈࡌࡀ ࡇࡌࡏ ࡍࡀࡍࡀࡀ ࡕࡀࡓࡄࡉࡁࡖ ࡐࡇࡍࡊࡀࡁ
ࡍࡅࡄ ࡀࡉࡓࡃࡀࡔࡌ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡓࡌࡍࡉࡅ ࡍࡅࡄࡉࡀࡅࡀࡂࡁ ࡀࡁࡀࡓࡒ ࡃࡅࡁࡀ
ࡀࡉࡐࡋࡀࡔ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡁࡓࡀࡅ ࡍࡉࡁࡓࡀࡅ ࡀࡌࡉࡁࡓࡀ ࡊࡀࡆࡉࡀࡄࡅ 80

ࡍࡅࡈࡌ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡀࡍࡕࡊࡉࡔ ࡍࡀࡀࡌ ࡑࡀࡌࡊࡉ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀ ࡔࡉࡓ ࡍࡌ

ࡀࡉࡐࡋࡀࡔ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡀࡌࡀࡓ ࡍࡀࡉࡀࡆࡁ ࡀࡉࡓࡕࡅࡏ
ࡐࡀࡒࡅࡕࡁ ࡀࡉࡌࡉࡌࡔ ࡀࡉࡓࡉࡂࡅ ࡀࡉࡓࡃ ࡀࡆࡂࡅࡓࡁ ࡀࡁࡓࡉࡄ ࡗ
ࡍࡍࡅࡉࡎࡊࡀࡍ ࡀࡁࡓࡉࡄࡁ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡓࡀࡎࡉࡓࡕ ࡀࡅࡉࡆ ࡓࡀࡅࡀࡉ ࡊࡀࡆࡉࡀࡄࡅ
ࡁࡀࡍࡎ ࡐࡀࡉࡎࡁ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡀࡔࡕ ࡍࡅࡁࡕࡏ ࡀࡌࡊࡉࡀࡄ ࡌࡀࡓࡄࡉࡁ 85

[17] ࡀࡃࡒ ࡇࡕࡄࡉࡃࡉࡒࡁ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡀࡓࡉࡒࡀࡉ ‖ ࡇࡓࡁ ࡀࡉࡅࡄࡀ ࡓࡀࡁࡊࡀࡅࡉ

ࡇࡕࡄࡉࡃࡉࡒ ࡕࡀࡋࡆࡀࡅ ࡀࡃࡒ ࡀࡉࡅࡁࡀ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡀࡅࡋ
ࡍࡉࡌࡀࡔࡅࡉ ࡓࡀࡌࡀࡅ ࡕࡀࡈࡌ ࡀࡉࡅࡁࡀ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡀࡅࡋ
ࡇࡊࡓࡀࡎ ࡍࡀࡌ ࡉࡀࡁࡉࡁࡀࡄࡋࡅ ࡇࡋࡈࡉࡂ ࡍࡀࡌ ࡉࡀࡓࡁࡋ
ࡋࡀࡒࡔ ࡇࡓࡂࡉࡋࡅ ࡇࡃࡏ ࡍࡌ ࡀࡉࡓࡀࡎࡀ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡃࡒࡖ ࡀࡕࡄࡉࡃࡒࡁ 90
 3:55 – 3:90
55 and went to the realm of Air.
Then Gubran opened his mouth,
“Yushamen’s son, do not start
and go seek forgiveness for your father, my son.
If he accepts your request, how beautiful it is!
60 Splendid Transplant, your father spoke
See how sublime
Now, you will destroy the earth
if you start a conflict with
Then Splendid Transplant let loose an arrow,
65 Splendid Transplant let loose two arrows,
Splendid Transplant let loose three arrows,
The fourth arrow
Pahriel shouted out loud,
Then the light king opened his mouth,
70 He cast his voice to the 444,000
calling them and saying,
“Arm yourselves, take hold of your gear,
Grab the blade,
Grab the sword wrathfully,
75 The light king summons and orders them
saying to them,
“When you arrive at the realm of Air,
in the bosom of his mother, Lady Shine.
Stage the attack in their midst,
80 Then 440,000 excellencies
From the peak of Air’s realm, Intellect’s enclosure,
With a lofty weapon, the excellencies
like a sword borne wrathfully
Then Splendid Yawar slew with his sword
85 Behram took as many as they have,
One of the brothers, Yukabar,
to his father Yushamen
it reached his father Yushamen,
“Who has killed my son,
90 With the shout that Yushamen shouted,
Translation | 13
and said to Splendid Transplant,
a war with the Mighty’s house,
If he doesn’t, become a servant before the king!
to your eldest brother and was not heard.
is the chinstrap he has given me!
with the king’s word,
the lightworlds and frighten them.”
and Gubran caught them in his right hand!
and Gubran caught them in his right hand!
and Gubran caught them in his right hand!
settled in Pahriel’s paw.
and his shout reached the light king.
with endless light and splendor.
excellencies that stand beyond,
and mount your steeds!
and destructive arrows forcefully!
and mount your steeds!”
with a splendor and light that never wane,
fetch the head of Splendid Transplant,
so they say, ‘The excellencies have been sent!’”
went down to the realm of Air.
they reached Yushamen’s settlement.
fall upon the realm of Air,
or deadly arrows forcefully.
twelve sons of Yushamen.
nine sons of Yushamen, with his sword.
Yushamen’s most precious son, shouted out loud,
he shouted and his shout went forth,
and Yushamen said,
and who has held my beloved behind?”
he lifted the bonds from his hands and feet.
 ‫‪14 | Text‬‬

‫ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡀࡐࡒࡉࡃ ࡏࡋࡇ‬ ‫ࡏࡕࡀࡐࡎࡀࡒ ࡀࡎࡀࡓࡉࡀ ࡅࡔࡅࡔࡋࡀࡕࡀ‬

‫ࡅࡃࡉࡓࡊࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ ࡖࡁࡋࡉࡁࡇ ࡄࡅࡀ‬ ‫ࡅࡒࡀࡌࡁࡇ ࡁࡕࡉࡂࡓࡀ ࡓࡁࡀ‬
‫ࡅࡀࡋࡌࡀ ࡋࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ‬ ‫ࡌࡍ ࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ‬
‫ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡀࡐࡎࡉࡅࡍࡍ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡔࡉࡊࡀࡍࡕࡀ ࡖࡌࡈࡀ‬
‫ࡒࡉࡃࡉࡄࡕࡀ ࡋࡅࡀࡕ ࡀࡀࡍࡀࡍ ࡒࡃࡀ‬ ‫ࡗ ࡌࡈࡀ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ‬ ‫‪95‬‬

‫ࡅࡌࡍ ࡏࡅࡔࡀࡍࡉࡄࡅࡍ ࡁࡏࡌࡓࡅࡌࡀ ࡋࡀࡋࡀࡂࡈࡉࡀ‬ ‫ࡏࡅࡕࡓࡉࡀ ࡍࡀࡐࡋ ࡏࡋ ࡀࡍࡀࡐࡉࡄࡅࡍ‬

‫ࡅࡂࡉࡓࡀࡉࡅࡍ ࡅࡎࡈࡌࡅࡌࡅࡍ ࡋࡀࡌࡀࡔࡓࡉࡀ‬ ‫ࡄࡉࡓࡁࡀࡉࡅࡍ ࡍࡀࡐࡋ ࡌࡍ ࡏࡃࡀࡉࡄࡅࡍ‬
‫ࡅࡏࡕࡀࡐࡎࡀࡒ ࡉࡀࡕࡓࡉࡀ ࡖࡒࡀࡔࡕࡀࡕࡅࡍ ‖‬ ‫ࡏࡕࡀࡐࡎࡀࡒ ࡎࡉࡀࡐࡉࡅࡍ ࡖࡏࡅࡕࡓࡉࡀ‬
‫]‪[18‬‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡄࡍࡉࡕ ࡌࡍ ࡏࡅࡔࡀࡇࡍ‬ ‫ࡅࡎࡕࡀࡄࡀࡐ ࡏࡋ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡍࡀࡐࡋ‬
‫ࡅࡔࡃࡀ ࡏࡋ ࡖࡒࡀࡉࡌࡉࡀ ࡏࡋ ࡋࡉࡂࡓࡀࡉࡄࡅࡍ‬ ‫ࡅࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡎࡍࡉࡁ‬ ‫‪100‬‬

‫ࡋࡒࡅࡃࡀࡌ ࡌࡀࡋࡀࡊ ࡓࡁࡀ ࡌࡈࡅࡍ ࡅࡀࡌࡓࡉࡀ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡕࡋࡀࡕࡌࡀ ࡅࡔࡉࡕࡉࡍ ࡀࡓࡒࡀࡄࡀࡕࡀ‬

‫ࡖࡏࡋ ࡏࡃࡇ ࡖࡉࡀࡌࡉࡀࡍ ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡄࡅࡀ‬ ‫ࡎࡐࡉࡒ ࡓࡉࡔࡉࡇ ࡖࡂࡅࡁࡓࡀࡍ‬
‫ࡅࡌࡀࡋࡀࡊ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ ࡒࡀࡌ‬ ‫ࡀࡍࡉࡃࡉࡀ ࡀࡓࡒࡀࡄࡀࡕࡀ ࡅࡀࡍࡒࡔࡀࡍ ࡈࡅࡓࡉࡀ‬
‫ࡔࡉࡒࡋࡇ ࡌࡉࡇࡍ ࡋࡆࡉࡅࡀ‬ ‫ࡅࡁࡂࡀࡍ ࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡒࡓࡀ‬
‫ࡅࡆࡉࡃࡀ ࡖࡄࡅࡀࡁࡇ ࡁࡏࡅࡓࡑࡇ‬ ‫ࡅࡋࡄࡀࡉࡋࡀ ࡓࡁࡀ ࡅࡒࡓࡀࡁࡀ‬ ‫‪105‬‬

‫ࡋࡅࡀࡕ ࡀࡀࡍࡀࡍ ࡏࡌࡇ ࡖࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡌࡉࡀࡍࡉࡅࡍ‬ ‫ࡖࡌࡉࡒࡀࡓ ࡓࡉࡔࡀࡉࡄࡅࡍ ࡖࡁࡇࡍ‬

‫ࡖࡆࡀࡉࡀࡍ ࡖࡀࡊࡃࡉࡓ ࡌࡍ ࡀࡐࡓࡆࡋࡀ‬ ‫ࡅࡔࡀࡃࡓࡉࡅࡍࡍ ࡋࡕࡔࡉࡌࡀ ࡅࡀࡓࡁࡀ ࡏࡎࡒࡉࡀ‬
‫ࡀࡋࡌࡀ ࡖࡕࡌࡀࡀࡍࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡌࡉࡕࡉࡒࡓࡉࡀ‬ ‫ࡅࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡅࡕࡁࡅࡉࡀ‬
‫]‪[19‬‬ ‫ࡉࡍࡈࡍࡅࡓࡁࡇ ࡁࡎࡀࡃࡀ ࡓࡁࡀ‬ ‫ࡀࡋࡌࡀ ࡋࡔࡀࡁࡉࡌࡀ ‖ ࡅࡄࡀࡌࡔࡉࡍ ࡔࡉࡍࡀ‬
‫ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡇ‬ ‫‪110‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡁࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡍࡔࡐࡀࡉ‬ ‫ࡁࡔࡅࡋࡈࡀࡀࡍ ࡖࡀࡍࡔࡐࡀࡉ‬
‫ࡅࡉࡊࡋࡀ ࡌࡀࡐࡒࡃࡀࡀࡍ‬ ‫ࡉࡊࡋࡀ ࡖࡌࡀࡋࡉࡊࡀ ࡀࡁࡃࡉࡕ‬
‫ࡅࡉࡊࡋࡀ ࡌࡋࡀࡋࡅࡊࡍ‬ ‫ࡉࡊࡋࡀ ࡒࡓࡉࡕ ࡅࡉࡊࡋࡀ ࡀࡌࡀࡓࡋࡉࡀ‬
‫ࡀࡋࡌࡀ ࡖࡋࡀࡒࡓࡉࡕ ࡖࡌࡀࡄࡓࡉࡁࡀࡀࡍ‬ ‫ࡄࡉࡓࡁࡀ ࡅࡎࡉࡀࡐ ࡉࡍࡎࡁࡉࡕ‬
‫ࡏࡃࡀ ࡔࡂࡀࡔࡕࡉࡅࡍࡍ ࡔࡂࡀࡔࡕࡀ‬ ‫ࡅࡔࡉࡊࡀࡍࡕࡀ ࡅࡋࡀࡕࡓࡀࡑ‬ ‫‪5‬‬

‫ࡅࡓࡌࡉࡁࡇ ࡁࡏࡌࡓࡅࡌ ࡕࡉࡂࡓࡀ‬ ‫ࡖࡋࡀࡕࡓࡀࡑ ࡋࡒࡀࡋࡀ ࡓࡁࡀ‬

‫ࡖࡄࡅࡀ ࡌࡕࡀࡒࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡉࡍ‬ ‫ࡄࡀࡎࡓࡉࡅࡍࡍ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ‬
‫ࡖࡋࡀࡁࡅࡍ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡒࡓࡀࡁࡀ ࡌࡍ ࡀࡍࡔࡐࡀࡉ ࡌࡉࡈࡉࡀࡍ‬
‫ࡅࡀࡉࡕࡉࡕࡇ ࡋࡏࡎࡅࡓࡀ ࡋࡀࡍࡔࡐࡀࡉ‬ ‫ࡀࡀࡍ ࡔࡀࡂࡉࡔࡕ ࡋࡔࡉࡂࡔࡀ‬
‫ࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡌࡀࡋࡉࡋ ࡍࡀࡑࡁ ࡆࡉࡅࡀ‬ ‫‪10‬‬

‫ࡅࡋࡀࡕࡉࡓࡌࡉࡀ ࡕࡉࡂࡓࡀ ࡁࡉࡀࡓࡃࡀࡍ‬ ‫ࡋࡀࡅ ࡀࡌࡀࡓࡉࡋࡀࡊ ࡖࡋࡀࡕࡉࡁࡀࡃ ࡓࡅࡂࡆࡀ‬

 3:91 – 4:11
Broken were the bonds and the chains
He took to the great conflict,
From the Nether Gate,
all the settlements he reached,
95 When he reached the realm of Air,
The excellencies fell upon their faces,
Their swords fell from their hands,
The swords of the excellencies were broken off,
They threw themselves down upon their faces.
100 grabbed 24,000 excellencies, and threw down those
Then 360 realms arrived
“Cut off is the head of Gubran,
Lands quake, mountains shake,
and shouted out Life’s call to Yushamen.
105 the great strength, the fight,
that his sons’ heads with the lady,
He dispatched 904 chains
and they set him beside the Nether Gate,
For seven hundred and fifty years,
110 until the Great seeks him.
And Life triumphs!
In the name of the Great Life,
4. “By my own authority,
I have made the time of kings,
I called the time, and the time told me,
I took up the sword and the blade;
5 and the settlements I did not set up,
so they might not raise a great sound,
I reduced the works
The war, which the mighty did not want,
I stirred up a disturbance
10 Splendid Plant spoke
“Did I not tell you not to act out of rage
Translation | 15
that the light king had commanded upon him.
and remembered the great rage that was in his heart.
to the realm of Air,
he destroyed them.
he shouted to the lady.
and did not take to the heights from their steeds.
and they did not hold tight to their steel arrows.
and their bowstrings snapped.
Yushamen dismounted his steed,
who were still standing upon their feet.
before the Great king, saying,
who is at the right hand of the light king!”
and the king rose from his throne,
He lifted from him the splendor,
and the fury that were in his mind,
Splendid Transplant’s mother, were torn from them.
of zeynā, which is heavier than iron,
until Eighth of Darkness is summoned forth.
he will wait in the great shackles,
may the sublime light be magnified!
by my own prayer and praise,
and I ordain the time.
your time is up.
the world I did not create, I shall destroy,
know I have thoroughly disturbed,
and I started a fight on high.
that were fixed in their places.
came to me from myself.
and brought myself to confinement.
to Yushamen, saying,
and start a fight in the Jordan?
 ‫‪16 | Text‬‬

‫ࡋࡀࡕࡊࡉࡁࡋࡀࡊ ࡋࡌࡉࡁࡀࡃ ࡒࡓࡀࡁࡀ‬

‫]‪[20‬‬ ‫ࡄࡀࡔࡕࡀ ࡎࡀࡋࡊࡀ ࡒࡓࡅࡊ‬ ‫ࡄࡅࡉࡕ ࡆࡅࡈࡀ ‖ ࡄࡅࡀ ࡄࡀࡉࡊࡌࡉࡕ‬
‫ࡄࡀࡔࡕࡀ ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡅࡕࡁࡅࡊ‬ ‫ࡄࡅࡀࡋࡀࡊ ࡅࡊࡓࡎࡉࡀ ࡁࡓࡉࡔࡀ‬
‫ࡖࡌࡍ ࡉࡀࡒࡍࡅࡕࡀࡊ ࡀࡁࡀࡃࡕ‬ ‫ࡀࡄࡓࡉࡁࡕ ࡏࡁࡉࡃࡀࡕࡀ‬ ‫‪15‬‬

‫ࡀࡑࡅࡕࡀ ࡋࡀࡃࡀࡅࡀࡓࡕ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡀࡃ‬ ‫ࡖࡌࡍ ࡁࡀࡍࡊ ࡒࡀࡃࡌࡀࡉࡉࡀ‬

‫ࡔࡀࡉࡍࡕ ࡀࡓࡎࡀࡊ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡅࡍ‬ ‫ࡀࡐࡎࡕ ࡀࡓࡒࡀࡊ ࡅࡁࡉࡉࡍࡀࡀࡍࡊ‬
‫ࡅࡀࡀࡍࡉࡍࡀ ࡌࡉࡀࡍࡊ ࡏࡕࡉࡎࡍࡉࡁ‬ ‫ࡀࡀࡍࡕ ࡏࡕࡉࡍࡉࡑࡁ ࡌࡉࡀࡍࡊ ࡀࡀࡍࡉࡍࡀ‬
‫ࡖࡒࡀࡃࡌࡀࡉࡉࡀ ࡏࡄࡀࡁࡋࡀࡊ ࡋࡏࡅࡓࡑࡀࡊ‬ ‫ࡏࡕࡉࡎࡍࡉࡁ ࡌࡉࡀࡍࡊ ࡕࡅࡒࡀࡍ ࡒࡀࡃࡌࡀࡉࡀ‬
‫ࡅࡀࡄࡓࡉࡁࡕ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡄࡅࡀ ࡌࡕࡀࡒࡀࡍࡍ‬ ‫ࡔࡂࡀࡔࡕࡇ ࡋࡒࡉࡀࡍࡊ ࡓࡀࡁࡕࡉࡀ‬ ‫‪20‬‬

‫ࡁࡉࡉࡍࡀ ࡌࡀࡋࡉࡊࡀ ࡕࡓࡉࡍ ࡀࡀࡍࡕ‬ ‫ࡁࡊࡀࡔࡕࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ‬

‫ࡅࡃࡉࡀࡍࡊ ࡌࡀࡋࡉࡊࡀ ࡉࡍࡃࡉࡅࡍࡍ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡃࡌࡅࡕࡀࡊ ࡌࡉࡔࡕࡉࡓࡉࡀࡕ‬
‫ࡅࡋࡀࡌࡕࡀࡒࡉࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡌࡎࡀࡃࡓࡀࡍ‬ ‫ࡅࡋࡀࡓࡒࡀ ࡎࡃࡉࡓࡀ ࡓࡁࡀ‬
‫ࡅࡋࡀࡕࡉࡕ ࡌࡉࡊࡅࡊࡕࡀ ࡋࡏࡅࡓࡑࡀࡊ ࡅࡋࡀࡃࡍࡉࡔࡕ‬ ‫ࡁࡋࡀ ࡃࡉࡀࡍ ࡒࡀࡉࡌࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ‬

‫ࡅࡄࡅࡌࡊࡕࡀ ࡌࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ ࡋࡀࡁࡉࡕ ‖‬ ‫ࡅࡋࡀࡏࡕࡀࡐࡒࡀࡃࡕ ࡅࡋࡀࡏࡕࡀࡓࡐࡀࡔࡕ‬ ‫‪25‬‬

‫]‪[21‬‬ ‫ࡅࡀࡓࡐࡀࡔࡀࡕࡀ ࡌࡍ ࡀࡀࡍࡉࡍࡀ ࡋࡀࡁࡉࡕ‬ ‫ࡅࡋࡀࡃࡍࡉࡔࡕ ࡏࡋ ࡕࡅࡒࡀࡍ ࡖࡉࡀࡓࡃࡀࡍ‬

‫ࡌࡉࡉࡍࡋࡕࡀ ࡖࡌࡀࡋࡀࡊ ࡔࡅࡌࡀ‬ ‫ࡌࡉࡃࡀ ࡉࡀࡃࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡔࡀࡉࡍࡀ ࡖࡋࡀࡎࡀࡀࡊ ࡌࡀࡃࡀࡊࡓ ࡄࡀࡎࡉࡐ‬ ‫ࡗ ࡀࡍࡒࡐࡀ ࡌࡍ ࡅࡐࡌࡇ ࡖࡀࡋࡌࡀ‬
‫ࡖࡄࡅࡓࡁࡀ ࡖࡀࡋࡀࡐ ࡖࡔࡉࡍࡀ‬ ‫ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡋࡀࡌࡉࡕࡒࡀࡉࡀࡌ ࡗ ࡖࡄࡅࡀ‬ ‫ࡁࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡔࡉࡍࡀ‬ ‫‪30‬‬

‫ࡅࡀࡀࡍࡕ ࡎࡀࡃࡀ ࡓࡁࡀ ࡁࡋࡉࡂࡓࡀࡊ ࡓࡌࡉࡕ‬ ‫ࡀࡀࡍࡕ ࡔࡉࡕࡋࡀࡊ ࡁࡒࡉࡓࡉࡀ ࡏࡕࡉࡎࡍࡉࡁ‬

‫ࡅࡀࡊࡓࡉࡅࡕࡀ ࡌࡉࡀࡍࡊ ࡋࡀࡁࡀࡈࡋࡀ‬ ‫ࡀࡍࡉࡐࡔࡉࡕࡉࡅࡍࡍ ࡋࡕࡉࡉࡍࡄࡕࡀ‬
‫ࡗ ࡌࡉࡀ ࡖࡁࡉࡀࡓࡃࡀࡍ ࡔࡀࡋࡐࡉࡀ‬ ‫ࡕࡓࡀࡕࡑࡇ ࡏࡋ ࡃࡉࡌࡉࡄࡕࡀ ࡁࡀࡉࡀࡍࡊ‬
‫ࡌࡀࡋࡉࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬
‫ࡄࡀࡔࡕࡀ ࡀࡀࡍ ࡏࡎࡉࡁࡋࡇ ࡅࡋࡀࡏࡔࡉࡁࡒࡇ‬ ‫ࡁࡀࡉࡕࡇ ࡀࡀࡍ ࡋࡀࡊࡓࡉࡅࡕࡀ ࡁࡉࡃࡀࡉ‬ ‫‪35‬‬

‫ࡀࡋࡌࡀ ࡖࡅࡊࡋ ࡖࡀࡑࡁࡉࡀ ࡓࡁࡉࡀ ࡀࡁࡃࡉࡀ‬ ‫ࡋࡅࡊࡔࡈࡀ ࡖࡔࡀࡉࡍࡀ ࡅࡏࡀࡍࡈࡓࡇ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡁࡎࡀࡃࡀ ࡅࡓࡅࡂࡆࡀ ࡅࡕࡅࡒࡀࡐ‬ ‫ࡗ ࡄࡀࡔࡉࡁ ࡀࡁ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡋࡌࡉࡓࡌࡉࡀ ࡁࡉࡌࡓࡅࡌ ࡕࡉࡂࡓࡀ ‖‬ ‫ࡄࡀࡔࡉࡁ ࡁࡀࡑࡃࡉࡀ ࡓࡁࡀ‬
‫]‪[22‬‬ ‫ࡒࡓࡀࡁࡀ ࡌࡉࡀࡍࡉ ࡄࡀࡆࡉࡍ ࡀࡁࡃࡉࡀ‬ ‫ࡋࡌࡉࡄࡆࡉࡅࡍࡍ ࡋࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ ࡅࡏࡀࡊ ࡓࡌࡀࡋࡇ ࡋࡀࡍࡔࡐࡉࡇ‬ ‫ࡀࡀࡍ ࡄࡀࡔࡕࡀ ࡏࡓࡉࡌࡉࡉࡇ‬
‫ࡏࡄࡉࡆࡉࡀ ࡖࡌࡉࡀࡍࡉ ࡋࡉࡀࡊ ࡖࡓࡀࡁ‬ ‫ࡏࡅ ࡉࡍࡕࡉࡀ ࡅࡉࡍࡀࡐࡓࡀࡒ ࡌࡉࡀࡍࡉ‬ ‫‪5‬‬
 4:12 – 5:5
It was not written for you to wage a war.
You were small, you were smart.
You had a seat at the head.
15 You have destroyed the things you have done
so that among your first born,
You have destroyed your lands and buildings,
Ladies were married by you,
From you has been taken the first stability,
20 You have disturbed your great nest,
You have crushed the great nest,
Your double will be released,
they didn’t fix the great thing that was ordered,
You stand without judgment, Yushamen,
25 You were not given orders or instructed,
You didn’t worry about the Jordan’s clarity
You know full well, Yushamen,
When it left the mouth of the world,
Did you not know, Yushamen,
30 cannot be restored even in twenty-four
Your offspring were taken through disputes,
You multiplied their sighing,
You have put tears in your eyes,
Yushamen spoke to Splendid Plant, saying,
35 “By my own hand, I sought sorrow.
the sublime one’s truth, and guard it
And Life triumphs!
In the name of the Great Life,
5. As my father Yushamen plotted
he plotted in the great wilderness,
let me see the Great Life
Now I shall pick a great fight with him,
5 If he comes and escapes from me,
Translation | 17
Now, they call you a fool.
Now, they have put you at the Nether Gate.
since your childhood,
you have not given company to even one.
you removed your beds from their places.
and ladies have been taken away from you.
that the First [Life] bestowed upon your mind.
and you destroyed the well-ordered works.
and are between the two kings.
but the kings will judge you not to be released,
and won’t correct the deeds that were ordered.
neither humility nor concern came to your mind, and
you did not worry.
and you did not seek wisdom from the First [Life].
or seek teachings from the ladies.
the word that the king heard.
it stopped recounting endless wonders.
that the destruction of a thousand years
thousand years, to just as it once was?
and you put the great shackles upon your feet.
and sadness will never wane from you.
flowing down like the waters of the Jordan.”
Now I shall take and never relinquish
until the Great [Life] does all that it wants.”
may the sublime light be magnified!
in the shackles, wrathfully and defiantly,
“Let me start a war up on high,
waging this war with me.
and he has created trouble for himself.
I shall see that there is none greater than me.
 ‫‪18 | Text‬‬

‫ࡌࡉࡀࡍࡉ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡌࡉࡀࡍࡉ ࡁࡌࡓࡅࡌ ࡌࡉࡀࡀࡊ ࡖࡁࡉࡔ‬

‫ࡅࡋࡉࡕࡋࡇ ࡎࡀࡀࡊ ࡋࡕࡅࡔࡁࡉࡄࡕࡀࡉ‬ ‫ࡀࡀࡍ ࡓࡀࡁࡀࡍ ࡅࡓࡀࡁ ࡆࡉࡅࡀࡉ‬
‫ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡏࡃࡀ ࡅࡀࡌࡀࡓ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡖࡉࡅࡔࡀࡌࡉࡍ ࡄࡅࡎࡓࡀࡀࡍ‬ ‫ࡏࡎࡊࡉࡀ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ‬
‫ࡅࡕࡊࡀࡁ ࡏࡂࡍࡉࡓࡕࡀ ࡅࡔࡀࡃࡀࡓࡋࡇ‬ ‫ࡒࡓࡀࡋࡇ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫‪10‬‬

‫ࡅࡀࡌࡀࡓࡋࡇ ࡄࡆࡉࡀ ࡁࡆࡉࡅࡇ ࡌࡏ ࡀࡊࡁࡉࡓ ࡏࡋࡇ‬ ‫ࡅࡆࡀࡄࡓࡅࡉࡀ ࡁࡆࡀࡄࡀࡓࡕࡀ ࡓࡀࡁࡕࡉࡀ‬

‫ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡓࡂࡀࡆ ࡏࡋࡀࡉ‬ ‫ࡅࡋࡀࡉࡍࡌࡀࡓ ࡖࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ‬
‫ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡀ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬
‫ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡌࡀࡈࡅࡉࡀ ࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡀ‬
‫ࡀࡋࡌࡀ ࡖࡌࡉࡕࡀࡀࡍࡔࡐࡀ ࡄࡅࡉࡕ‬ ‫ࡗ ࡀࡀࡍࡕ ࡋࡀࡄࡅࡉࡕ ࡓࡁࡀ‬ ‫‪15‬‬

‫]‪[23‬‬ ‫ࡒࡓࡀࡁࡀ ‖ ࡋࡌࡀࡄࡅ ࡀࡍࡒࡔࡉࡕ ࡏࡋࡇ‬ ‫ࡋࡀࡄࡅࡉࡕ ࡓࡁࡀ ࡀࡀࡍࡕ‬

‫ࡉࡅࡔࡀࡌࡉࡍ ࡖࡁࡆࡀࡉࡀࡍ ࡖࡓࡁࡉࡀ ࡌࡉࡕࡎࡓࡉࡕ‬ ‫ࡀࡉࡒࡀࡋࡉࡀ ࡅࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋࡀࡊ‬
‫ࡅࡀࡃࡍࡀࡔࡀࡕࡀࡊ ࡀࡊࡁࡓࡀࡍ ࡏࡋࡀࡊ‬ ‫ࡔࡀࡋࡌࡀࡍ ࡁࡀࡅࡀࡕࡀࡊ‬
‫ࡅࡃࡉࡌࡉࡄࡕࡀ ࡌࡉࡀࡍࡊ ࡋࡀࡓࡒࡀ ࡀࡍࡄࡕࡀ‬ ‫ࡅࡌࡀࡔࡍࡉࡀࡕࡋࡇ ࡋࡅࡐࡂࡃࡀࡌࡀࡊ‬
‫ࡁࡀࡓࡒࡀ ࡔࡓࡉࡁࡇ ࡁࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡀࡀࡍ ࡀࡌࡀࡓࡀࡍࡋࡇ ࡁࡌࡓࡅࡌࡀ ࡖࡀࡌࡀࡓࡋࡉࡀ‬ ‫‪20‬‬

‫ࡀࡀࡍ ࡀࡌࡀࡓࡀࡍ ࡉࡅࡔࡀࡌࡉࡍ ࡒࡓࡉࡕ‬ ‫ࡀࡅࡊࡀࡕ ࡖࡀࡌࡀࡓࡉࡅࡍ ࡏࡋࡇ‬

‫ࡁࡁࡉࡕࡍࡀࡊ ࡅࡋࡀࡔࡓࡀࡓࡀ ࡁࡌࡉࡌࡓࡀࡊ‬ ‫ࡋࡉࡀࡊ ࡅࡊࡔࡈࡀ‬
‫ࡌࡀࡋࡉࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬
‫ࡋࡀࡅ ࡔࡂࡀࡃࡍࡀ ࡄࡅࡉࡕ ࡔࡀࡃࡓࡅࡊ ࡅࡀࡕࡉࡕ‬
‫ࡅࡁࡀࡈࡉࡋࡕࡉࡅࡍࡍ ࡋࡌࡉࡌࡓࡀࡊ‬ ‫ࡌࡄࡀࡉࡕࡀࡊ ࡁࡌࡄࡉࡕࡀ ࡓࡀࡁࡕࡉࡀ‬ ‫‪25‬‬

‫ࡅࡁࡈࡉࡋ ࡄࡍࡅࡓࡀࡊ ࡖࡒࡀࡉࡌࡀࡕࡁࡇ‬ ‫ࡅࡋࡀࡃࡀࡍ ࡆࡉࡅࡀࡊ‬

‫ࡄࡀࡆࡉࡋࡇ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡉࡅࡔࡀࡌࡉࡍ ࡄࡀࡆࡉࡍ‬
‫ࡅࡄࡀࡉࡆࡀࡊ ࡉࡅࡔࡀࡌࡉࡍ ࡁࡔࡉࡊࡕࡍࡇ ࡒࡍࡉࡔ‬ ‫ࡋࡄࡀࡉࡋࡇ ࡖࡍࡉࡐࡔ ࡖࡀࡁࡀࡄࡀࡕࡇ ࡁࡉࡓࡅࡊࡉࡀ‬
‫ࡀࡐࡓࡒࡎࡀ ࡁࡂࡀࡅࡇ ࡓࡌࡀࡍ‬ ‫ࡎࡊࡉࡕ ࡆࡉࡅࡇ ࡅࡂࡀࡁࡓࡀ ࡂࡀࡁࡓࡀ‬
‫]‪[24‬‬ ‫ࡋࡀࡔࡀࡉࡍࡉࡍࡍ ࡋࡌࡉࡌࡓࡀ ࡖࡌࡀࡋࡉࡊࡀ ࡀࡌࡀࡓ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ‖ ࡀࡀࡍ ࡅࡏࡅࡕࡓࡉࡀ ࡀࡄࡀࡉ‬ ‫‪30‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡁࡓࡉࡊ ࡔࡅࡌࡇ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡉࡅࡔࡀࡌࡉࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌ‬ ‫ࡁࡉࡅࡌࡀ ࡖࡀࡓࡐࡉࡔࡋࡇ ࡌࡀࡓࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡅࡋࡀࡍࡉࡐࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡍࡀࡐࡒ ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡇ‬
‫ࡖࡏࡅࡕࡓࡉࡀ ࡖࡏࡋࡀࡅࡀࡉࡀࡍ ࡃࡉࡍࡀ‬ ‫ࡁࡓࡉࡊ ࡆࡉࡅࡀࡊ ࡌࡀࡋࡀࡊ‬
‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
 5:6 – 6:4
Who is worse than me on high,
I am the greatest, my splendor is great,
As soon as Yushamen had said this,
“I shall cover up the accomplishments
10 He summoned Manda d’Heyyi,
He gave him a severe warning and told him,
Did he not say, ‘Great Sprout hated me,
Manda d’Heyyi went forth,
Manda d’Heyyi arrived at Yushamen’s house,
15 “When you were not great,
You were never great,
I am worried and pained about you, Yushamen,
Your prayers are completed,
you forget your words,
20 I am telling him what they told him on high,
and just like they told him,
There is no truth
When Manda d’Heyyi had said this,
“Were you not a messenger they sent, and had I come (instead),
25 I would have struck you with a great blow
your splendor would not shine,
When Yushamen [had said this]
his abundant strength his ancestors blessed,
“I covered up my splendor,
30 Then I and my brothers, the excellencies,
And Life triumphs!
Blessed is the name of Manda d’Heyyi!
6. On the day the lord taught Yushamen,
Yushamen rose from his throne,
“King of the Excellencies, blessed is your splendor,
And Life triumphs!
Translation | 19
than me in the place of light?
and there is no end to my glory.”
the Great Life knew, and he said,
of that good-for-nothing Yushamen.”
he wrote a letter and sent it.
“Look at his splendor, what will overwhelm him?
and the light king raged against me?’”
and he came to Yushamen’s house.
he arrived and spoke to Yushamen, saying,
weren’t you nonetheless still drawing breath?
so why do you stake an attack against him?
who is caught in the fetters of the Great Life.
your anxieties overwhelm you,
and a tear falls from you to the ground.
‘I made Yushamen dwell on the ground,’
I am saying, ‘I summoned Yushamen.’
in your perception and no truth in your speech.”
Yushamen spoke, saying to him,
and put an end to your speeches;
and the light in which you stand would falter.”
Manda d’Heyyi saw Yushamen,
then Yushamen knocked upon his dwelling.
and the man cast me within the tower.
did not change the things the kings had said.”
And Life triumphs!
Yushamen rose from his throne,
left for Manda d’Heyyi, and said to him,
which is risen over us!”
 ‫‪20 | Text‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡂࡀࡋࡀࡋࡕࡀ‬ ‫ࡗ ࡏࡕࡄࡀࡔࡁࡉࡕ ࡀࡀࡍ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡌࡉࡕࡀࡓࡐࡀࡔࡀࡍ ࡁࡂࡉࡆࡍࡀ ࡒࡀࡃࡌࡀࡉࡀ‬ ‫ࡅࡀࡓࡐࡀࡔࡀࡕࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ‬
‫ࡌࡉࡕࡀࡓࡐࡀࡔࡀࡍ ࡌࡉࡁࡀࡃ ࡒࡓࡀࡁࡀ ࡁࡓࡅࡓࡁࡉࡀ‬ ‫ࡅࡁࡌࡀࡋࡀࡋࡕࡀ ࡖࡏࡄࡀࡁࡋࡉࡀ ࡀࡁ‬
‫ࡅࡆࡉࡄࡉࡓࡀ ࡉࡍࡎࡁࡉࡕ ࡋࡏࡅࡓࡑࡀࡉ‬ ‫ࡓࡅࡉࡀࡀࡍ ࡎࡍࡀࡁࡕࡇ ࡋࡓࡅࡂࡆࡀ‬
‫ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ ࡅࡌࡍ ࡄࡉࡉࡀ ࡕࡉࡉࡍࡀࡉࡍࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡁࡀࡃ ࡒࡓࡀࡁࡀ‬ ‫‪5‬‬

‫]‪[25‬‬ ‫ࡅࡌࡍ ࡄࡉࡉࡀ ‖ ࡖࡌࡍ ࡋࡀࡒࡀࡃࡌࡉࡀ ࡄࡅࡍ‬

‫ࡅࡌࡀࡓࡂࡅࡔ ࡒࡓࡀࡁࡀ ࡏࡁࡀࡃ‬ ‫ࡕࡉࡂࡓࡀ ࡏࡁࡀࡃ ࡁࡄࡍࡅࡓࡀ‬
‫ࡒࡓࡀࡁࡀ ࡓࡁࡀ ࡖࡍࡉࡐࡔ ࡅࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ‬ ‫ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡖࡉࡀࡓࡃࡉࡍࡀ ࡏࡁࡀࡃ‬
‫ࡌࡉࡃࡍࡀࡌ ࡖࡎࡉࡍࡀ ࡋࡀࡀࡊࡔࡀࡓ ࡀࡁࡀࡃ‬ ‫ࡆࡉࡁࡀࡍ ࡒࡀࡃࡌࡀࡉࡀ ࡗ ࡏࡕࡄࡀࡔࡀࡁ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡖࡀࡍࡔࡐࡀ ࡖࡏࡄࡀࡁࡋࡉࡀ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡏࡅࡕࡓࡉࡀ ࡁࡀࡃࡍࡀࡔࡀࡕࡀ‬ ‫‪10‬‬

‫ࡖࡓࡅࡂࡆࡀ ࡋࡁࡉࡔ ࡄࡉࡓࡁࡀ ࡌࡀࡊࡎࡀࡉ‬ ‫ࡔࡂࡀࡃࡍࡀ ࡔࡀࡃࡀࡓࡉࡉࡅࡍ ࡏࡋࡇ‬

‫ࡓࡁࡉࡀ ࡀࡅࡕࡁࡅࡉࡀ ࡏࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡁࡎࡀࡃࡀ ࡓࡁࡀ‬ ‫ࡔࡂࡀࡃࡍࡀ ࡖࡀࡕࡉࡀ ࡏࡋࡇ ࡏࡂࡍࡉࡓࡕࡀ ࡖࡌࡀࡋࡀࡊ‬
‫ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡇ‬
‫ࡔࡋࡀࡌࡀ ࡏࡋࡇ ࡋࡀࡔࡀࡋࡉࡌ ࡀࡌࡀࡓࡋࡇ‬ ‫ࡔࡂࡀࡃࡍࡀ ࡖࡀࡕࡉࡇ ࡋࡏࡂࡍࡉࡓࡕࡀ‬
‫ࡒࡅࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡊ‬ ‫‪15‬‬

‫ࡅࡌࡉࡓࡕࡀ ࡔࡃࡀ ࡒࡅࡃࡀࡌࡇ‬ ‫ࡄࡀࡅࡒࡀ ࡄࡅࡀࡋࡇ ࡌࡍ ࡏࡅࡓࡑࡇ‬

‫ࡅࡏࡋ ࡀࡓࡒࡀ ࡏࡕࡉࡁ ࡅࡀࡌࡀࡓ‬ ‫ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ‬
‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡀࡋࡀࡊ ࡁࡓࡅࡂࡆࡀ ࡔࡀࡃࡀࡓ ࡏࡋࡇ‬ ‫ࡌࡀࡍ ࡓࡀࡌࡉࡀ ࡏࡎࡒࡉࡀ ࡁࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡅࡏࡎࡒࡉࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡓࡌࡀ‬ ‫ࡉࡅࡀࡊࡔࡀࡓ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ‬
‫]‪[26‬‬ ‫ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡉࡐࡄࡕࡇ ‖ ࡋࡅࡐࡌࡇ ࡅࡋࡔࡂࡀࡃࡍࡀ‬ ‫‪20‬‬

‫ࡅࡋࡀࡔࡕࡉࡋࡀࡊ ࡁࡀࡊࡎࡀ ࡌࡉࡀࡍࡉ‬ ‫ࡄࡀࡉࡊࡌࡀ ࡖࡋࡀࡄࡆࡉࡋࡀࡊ ࡃࡌࡅࡕࡀࡉ ࡅࡁࡉࡕࡍࡀࡉ‬

‫ࡅࡋࡀࡂࡃࡉࡋࡀࡊ ࡋࡊࡉࡋࡀ ࡅࡋࡀࡕࡓࡉࡋࡑࡀࡊ ࡁࡓࡉࡔࡀࡊ‬ ‫ࡄࡀࡉࡊࡌࡀ ࡖࡋࡀࡏࡉࡊࡋࡀࡊ ࡉࡐࡄࡕࡀ ࡌࡍ ࡀࡐࡕࡅࡓࡀࡉ‬
‫ࡅࡀࡑࡅࡕࡀࡉ ࡋࡀࡔࡓࡉࡀ ࡏࡋࡀࡊ‬ ‫ࡄࡀࡉࡊࡌࡀ ࡖࡋࡀࡄࡆࡉࡋࡀࡊ ࡃࡌࡅࡕࡀࡉ‬
‫ࡅࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡔࡂࡀࡃࡍࡀ ࡏࡋ ࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ‬
‫ࡌࡀࡋࡀࡊ ࡁࡓࡅࡂࡆࡀ ࡔࡀࡃࡀࡓ ࡏࡋࡀࡊ‬ ‫ࡋࡀࡕࡉࡌࡀࡓ ࡖࡀࡀࡍ ࡁࡀࡍࡔࡐࡀࡉ ࡀࡕࡉࡕ ࡏࡋࡀࡊ‬ ‫‪25‬‬

‫ࡈࡅࡁࡀ ࡉࡍࡄࡅࡕࡀ ࡌࡍ ࡂࡅࡁࡓࡉࡀ‬ ‫ࡅࡋࡀࡌࡉࡑࡀࡍ ࡖࡏࡌࡀࡓࡋࡇ ࡏࡋ ࡉࡅࡔࡀࡌࡉࡍ‬

‫ࡗ ࡁࡅࡑࡁࡉࡀࡀࡍ ࡖࡁࡉࡔࡉࡀ ࡋࡀࡁࡃࡉࡀ‬ ‫ࡓࡁࡅࡕࡀ ࡎࡍࡀࡁ ࡈࡀࡁࡉࡀ ࡓࡁࡉࡀ‬
‫ࡀࡒࡓࡇ ࡅࡁࡉࡉࡍࡀࡇࡍ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡎࡍࡀࡁ ࡓࡁࡅࡕࡀ‬
‫ࡅࡀࡀࡍࡇࡍ ࡋࡆࡅࡁࡉࡀ ࡀࡍࡒࡐࡀࡍ‬ ‫ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ ࡁࡇࡍ ࡁࡒࡉࡓࡉࡀ ࡀࡆࡋࡉࡀ‬
‫ࡅࡏࡁࡉࡃࡀࡕࡇ ࡌࡉࡔࡕࡀࡌࡓࡀࡍ‬ ‫ࡆࡉࡅࡇ ࡅࡕࡅࡒࡇࡍ ࡄࡀࡔࡅࡊ‬ ‫‪30‬‬

‫]‪[27‬‬ ‫ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡓࡅࡂࡆࡀ ‖ ࡖࡔࡁࡀࡒ ࡌࡀࡋࡀࡊ‬

‫ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡆࡋࡉࡕ‬ ‫ࡀࡀࡍࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡉࡀࡕࡁࡉࡕ‬
‫ࡕࡀࡂࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡀࡊ‬ ‫ࡌࡉࡔࡒࡀࡋ ࡌࡉࡔࡕࡒࡉࡋ ࡏࡒࡀࡓࡀ ࡌࡉࡀࡍࡊ‬
 6:5 – 7:33
In the name of the Great Life,
7. When I, Yushamen, thought,
revelation, and explanations without end,
and sought to learn from the saying
I set my mind to do battle with the Great.
5 I said, “I shall do battle
and the Life before which none come.
I shall wage war with the light,
In the midst of the Jordans I’ll make
{The first time} When Yushamen plotted,
10 and then the excellencies were in concerns,
They sent me a messenger about him,
The messenger, who brought the great king’s letter,
for as long as the Great [Life] wants.
When the messenger brought the letter,
15 “Rise up from your throne.”
There was fear in his mind,
He got up from his throne,
“Who will put the bonds on Yushamen,
Yukashar got up from his throne,
20 Yushamen opened his mouth,
“How long haven’t you seen my likeness and stature,
How long haven’t you eaten a morsel from my plate,
How long haven’t you seen my form,
The messenger opened his mouth,
25 “Do not say I came to you for my own sake;
and I couldn’t very well say to Yushamen,
The very good took pride
Yushamen took pride
but his sons will be destroyed, entering a brawl,
30 His splendor and his constant light grew dim,
The wrath that the king has released
You, Yushamen, you will settle down,
Your glory will be taken from you,
Translation | 21
may the sublime light be magnified!
I sought splendor, light,
in the first treasure,
that my father has given me.
I bundled up my rage and venom in my mind.
with the First Life, the Second Life,
and I’ll make the tumult of battle.
a great battle that is without end!”
he did something disgusting, that was inappropriate,
that grew and which they gave to me.
that he had covered himself in wrath and battle.
they put Yushamen in the great shackles
he did not greet him. He said to him,
and he spewed bile before him.
sat upon the ground, and said,
since the king has sent for him in rage?”
and placed the bonds in his right hand.
saying to the messenger,
and not drunk from a cup with me?
not woven the wreath, and not set [it] on your head?
and my brightness hasn’t spread over you?”
saying to Yushamen,
the king sent for you in anger,
‘Bliss and serenity from men.’
when they don’t act according to an evil inclination.
in his fortresses and his buildings;
and his ladies will leave him for some tail.
and his accomplishments will be abandoned.
will not dissipate for generations.
you will go to the Nether Gate.
the crown that the Great [Life] gave you.
 ‫‪22 | Text‬‬

‫ࡅࡕࡓࡉࡑ ࡄࡔࡅࡀࡊ ࡁࡁࡉࡕࡍࡀࡊ‬ ‫ࡌࡉࡔࡒࡀࡋ ࡌࡉࡔࡕࡒࡉࡋ ࡕࡅࡒࡀࡍ ࡌࡉࡀࡍࡊ‬

‫ࡅࡀࡊࡓࡎࡀࡅࡀࡕࡀࡊ ࡎࡓࡉࡒࡉࡀ ࡄࡀࡅࡉࡍ‬ ‫ࡀࡒࡓࡉࡀ ࡖࡁࡀࡍࡊ ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ‬ ‫‪35‬‬

‫ࡏࡕࡍࡀࡊ ࡖࡌࡀࡎࡒࡀ ࡒࡉࡀࡍࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡀࡊ‬

‫ࡌࡀࡔࡉࡐࡋࡉࡋࡇ ࡋࡒࡉࡀࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡏࡅࡔࡇࡍ‬ ‫ࡋࡀࡄࡀࡅࡉࡀ ࡆࡀࡅࡀ ࡖࡀࡍࡔࡐࡀࡊ‬
‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡅࡄࡍࡅࡓࡀ ࡖࡉࡀࡕࡉࡓ ࡁࡀࡋࡌࡀ‬ ‫ࡒࡀࡋࡀ ࡁࡉࡀࡓࡃࡀࡍ ࡀࡕࡀࡋࡉࡀ‬
‫ࡋࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ ࡌࡉࡆࡋࡇ‬ ‫ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡀࡕࡀ ࡌࡍ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ‬
‫]‪[28‬‬ ‫ࡋࡀࡔࡂࡀࡃࡍࡀ ࡖࡀࡍࡈࡀࡓ ‖ ࡁࡀࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡅࡌࡀࡈࡉࡀ ࡋࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ‬
‫ࡖࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡁࡁࡀࡁࡀ ࡒࡀࡉࡉࡌ‬ ‫ࡏࡆࡉࡋ ࡔࡂࡀࡃࡍࡀ ࡅࡀࡌࡀࡓࡋࡇ ࡋࡌࡀࡋࡀࡊ ࡓࡁࡀ‬
‫ࡀࡄࡁࡀࡋࡇ ࡁࡅࡊࡔࡈࡀ ࡉࡀࡕࡉࡓ‬ ‫ࡄࡀࡆࡉࡍ ࡔࡅࡕࡀ ࡖࡀࡍࡒࡐࡀ ࡌࡍ ࡅࡐࡌࡇ‬ ‫‪5‬‬

‫ࡔࡂࡀࡃࡍࡀ ࡀࡆࡀࡋ‬ ‫ࡅࡓࡅࡀࡄࡀ ࡏࡕࡉࡒࡓࡉࡀ ࡋࡄࡉࡋ‬

‫ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡆࡉࡇ‬ ‫ࡒࡀࡌ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬
‫ࡖࡌࡀࡋࡀࡊ ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡉࡆࡉࡇ‬ ‫ࡄࡃࡀ ࡆࡉࡁࡀࡍ ࡎࡂࡉࡃ ࡔࡂࡀࡃࡍࡀ ࡀࡒࡀࡌࡇ‬
‫ࡖࡌࡀࡋࡀࡊ ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡉࡆࡉࡇ‬ ‫ࡕࡓࡉࡍ ࡆࡉࡁࡉࡍࡀ ࡎࡂࡉࡃ ࡔࡂࡀࡃࡍࡀ ࡀࡒࡀࡌࡇ‬
‫ࡅࡋࡌࡀࡋࡀࡊ ࡓࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡌࡀࡋࡉࡋ ࡔࡂࡀࡃࡍࡀ‬ ‫‪10‬‬

‫ࡁࡁࡀࡁࡀ ࡒࡀࡉࡉࡌ ࡅࡁࡀࡉࡉࡀ ࡓࡅࡀࡄࡀ ࡌࡍ ࡁࡉࡕࡍࡀࡊ‬ ‫ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡁࡓࡇ ࡖࡉࡅࡔࡀࡌࡉࡍ‬

‫ࡅࡋࡔࡂࡀࡃࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡌࡀࡋࡉࡋ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬
‫ࡕࡐࡀࡋࡇ ࡅࡉࡍࡕࡉࡓࡅࡑࡍ ࡋࡉࡂࡓࡇ‬ ‫ࡕࡐࡀ ࡁࡀࡁࡀ ࡁࡆࡉࡅࡀ‬
‫ࡀࡔࡂࡀࡃࡍࡀ ࡕࡐࡀ ࡁࡀࡁࡀ ࡁࡆࡉࡅࡀ‬ ‫ࡁࡔࡓࡀࡓࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬
‫]‪[29‬‬ ‫ࡌࡀࡋࡉࡋ ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡅࡋࡌࡀࡋࡀࡊ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡍࡀࡑࡁ ‖ ࡆࡉࡅࡀ ࡕࡓࡉࡑ‬ ‫‪15‬‬

‫ࡅࡔࡅࡕࡀࡊ ࡀࡍࡔࡐࡀ ࡅࡋࡀࡁࡀࡈࡋࡀ‬ ‫ࡉࡍࡄࡉࡕ ࡅࡁࡀࡎࡉࡌࡉࡕ‬

‫ࡅࡄࡍࡅࡓࡀࡊ ࡅࡏࡓࡅࡕࡀࡊ ࡀࡍࡔࡐࡀ ࡅࡋࡀࡁࡀࡈࡋࡀ‬ ‫ࡆࡉࡅࡀࡊ ࡀࡍࡈࡀࡓ ࡁࡔࡉࡃࡒࡀ‬
‫ࡅࡋࡀࡔࡅࡕࡀࡀࡐ ࡁࡔࡅࡋࡈࡀࡀࡍࡊ‬ ‫ࡋࡉࡕࡋࡀࡊ ࡄࡀࡁࡓࡀ ࡁࡕࡀࡂࡀࡊ‬
‫ࡀࡊࡀࡍ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ‬ ‫ࡉࡀࡃࡅࡉࡀ ࡀࡀࡍࡕ ࡖࡏࡒࡀࡓࡀ‬
‫ࡖࡌࡂࡀࡋࡉࡋࡀࡊ ࡏࡋ ࡀࡓࡐࡀࡔࡀࡕࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡀࡉࡉࡍ‬ ‫ࡀࡐࡓࡅࡀࡒࡍࡀ ࡀࡀࡍࡕ ࡖࡏࡒࡀࡓࡀ‬ ‫‪20‬‬

‫ࡅࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡀࡉࡍࡍ‬ ‫ࡌࡀࡁࡑࡅࡕࡀࡊ ࡁࡉࡀࡓࡃࡀࡍ ࡕࡓࡉࡀࡑ‬

‫ࡅࡉࡍࡄࡅࡕࡀ ࡕࡉࡔࡓࡉࡀ ࡋࡏࡅࡓࡑࡀࡊ‬ ‫ࡏࡅ ࡏࡌࡀࡓࡋࡀࡊ ࡋࡀࡕࡉࡓࡂࡀࡆ‬
‫ࡅࡁࡅࡈࡋࡀࡀࡍ ࡋࡉࡕࡋࡇ‬ ‫ࡔࡀࡉࡍࡀ ࡀࡑࡅࡕࡀࡊ ࡖࡌࡄࡀࡔࡁࡉࡕ‬
‫ࡅࡌࡔࡀࡌࡀࡓ ࡁࡆࡀࡉࡀࡍ ࡌࡍ ࡃࡀࡓࡉࡀ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡌࡍ ࡀࡒࡓࡇ ࡌࡀࡀࡐࡒ‬
‫ࡅࡀࡀࡍࡇࡍ ࡁࡈࡉࡁࡍࡀ ࡒࡀࡄࡀࡃࡓࡀࡍ‬ ‫ࡁࡇࡍ ࡁࡒࡉࡓࡉࡀ ࡂࡈࡉࡋࡉࡀ‬ ‫‪25‬‬

‫ࡌࡔࡀࡌࡓࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡄࡉࡍ ‖‬ ‫ࡉࡀࡓࡃࡇࡍ ࡔࡂࡉࡔࡉࡀ ࡅࡔࡉࡊࡀࡍࡕࡇ‬

‫]‪[30‬‬ ‫ࡁࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡕࡓࡉࡑ‬ ‫ࡀࡐࡎ ࡃࡀࡅࡓࡇ ࡅࡁࡉࡉࡍࡀࡇࡍ ࡅࡅࡊࡓࡎࡉࡉࡇ‬
 7:34 – 8:27
The constant light will be taken from you,
35 The fortresses of your sons will be destroyed,
as long as the Great [Life] wills for you.
will not be your own wife.”
And Life triumphs!
In the name of the Great Life,
8. A voice came to me in the Jordan,
Splendid Plant came from the realm of Air,
He arrives at Glory’s Pride,
“Leave, messenger, and tell the Great king
5 This message, that comes from his mouth,
and may relief be summoned yonder.”
He rose before the light king,
The messenger bowed down once before
The messenger bowed down twice before
10 The messenger spoke,
“Splendid Plant, Yushamen’s son,
The light king spoke,
“Open the gate in splendor, open it,
completely upon the truth!”
15 Splendid Plant stood tall.
“You are relaxed and pleasant,
your splendor watches silently, your light
You have no peer in your crown
You are a glorious connoisseur,
20 you are a glorious guide,
Your baptism in the Jordan is established,
If I tell you, don’t become angry,
Your vigilance, with which you ponder,
The man who is taken out from his fortress,
25 his sons were killed in a brawl,
His Jordans will be stirred up, and his settlements
His home, building, and throne were destroyed,
Translation | 23
and darkness will settle upon your construction.
and your thrones will be empty,
Your wife, who will raise your clan for generations,
They will bring down all his studs’ clans.
may the sublime light be magnified!
and light was abundant in the world.
going to Glory’s Pride.
at the messenger who guards the gate, saying,
‘Splendid Plant is standing at the gate!’
give to him with all due fidelity,
The messenger went forth.
but the light king did not see the messenger.
the light king, but the king did not see the messenger.
the light king, but the king did not see the messenger.
saying to the great king,
stands at the gate, and seeks relief from your insight.”
saying to the messenger,
and may he ground his feet
The messenger opened the gate in splendor.
Splendid Plant spoke to the king, saying,
your speech abounds and never flags,
and your enlightenment abound and never flag.
and no partner in your rule.
a bottomless vessel,
who reveals lessons without end.
and all your accomplishments are your own.
but let gentleness settle upon your mind.
is sublime, and is unending,
and driven with weapons from his homes:
and his ladies wander about in filth.
will be driven from their places.
and he was set at the Nether Gate.
 ‫‪24 | Text‬‬

‫ࡅࡕࡉࡉࡍࡄࡕࡀ ࡓࡌࡉࡋࡇ ࡏࡋ ࡏࡅࡓࡑࡇ‬ ‫ࡌࡔࡀࡂࡔࡉࡀ ࡀࡋࡌࡇ ࡁࡔࡉࡁࡉࡀ ࡔࡁࡉࡉࡀ‬

‫ࡏࡉࡀࡄࡍࡇ ࡅࡏࡉࡊࡇࡍ ࡋࡏࡅࡓࡑࡇ ࡏࡋ ࡃࡅࡕࡊࡇ‬ ‫ࡏࡅ ࡁࡀࡉࡉࡕ ࡁࡄࡀࡔࡀࡁࡕࡀ ࡃࡉࡋࡀࡊ‬
‫ࡅࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡏࡉࡀࡃࡀࡊࡓ ࡏࡋࡇ‬ ‫ࡕࡓࡅࡋࡑࡇ ࡉࡀࡃࡀࡕࡀ ࡁࡌࡀࡁࡑࡅࡕࡀࡊ‬ ‫‪30‬‬

‫ࡖࡌࡍ ࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡋࡀࡏࡔࡕࡁࡉࡒ‬ ‫ࡉࡍࡄࡅࡉࡀ ࡅࡉࡍࡃࡀ ࡉࡅࡔࡀࡌࡉࡍ‬

‫ࡄࡍࡀ ࡅࡏࡕࡉࡀࡁࡅࡕࡀ ࡄࡅࡀࡕ ࡏࡋ ࡏࡅࡓࡑࡇ‬ ‫ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡓࡂࡉࡆ‬
‫ࡄࡃࡀࡁࡇ ࡁࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬
‫ࡅࡋࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ‬
‫ࡋࡀࡌࡔࡀࡋࡀࡈࡋࡀࡊ ࡖࡌࡉࡕࡀࡁ ࡏࡋࡇ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ ࡅࡔࡉࡊࡕࡍࡇ‬ ‫‪35‬‬

‫]‪[31‬‬ ‫ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ‖‬

‫ࡋࡀࡔࡉࡄࡉࡕ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡀࡀࡍࡕ ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ‬
‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡀࡍࡀࡍ ࡌࡍ ࡒࡉࡇࡍ ࡁࡉࡕ ࡅࡋࡀࡏࡄࡀࡁࡋࡀࡊ‬ ‫ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ ࡎࡀࡉࡍࡀࡕࡋࡇ‬
‫ࡋࡏࡅࡓࡑࡀࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡋࡂࡉࡈࡀࡕࡋࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ‬
‫ࡅࡀࡀࡊࡃࡍࡉࡕ ࡋࡒࡉࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ ࡌࡍ ࡃࡀࡓࡉࡀ‬ ‫ࡀࡐࡉࡎࡉࡕ ࡅࡌࡀࡄࡓࡉࡁࡉࡕ ࡃࡀࡅࡓࡇ‬ ‫‪40‬‬

‫ࡗ ࡖࡁࡉࡅࡔࡀࡌࡉࡍ ࡏࡕࡁࡉࡃࡁࡇ‬ ‫ࡌࡀࡍ ࡏࡕࡁࡉࡃࡁࡇ ࡌࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ‬

‫ࡅࡌࡍ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡇ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ‬
‫ࡋࡀࡃࡀࡅࡓࡇ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ‬ ‫ࡌࡍ ࡁࡇࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ‬
‫ࡅࡀࡀࡍࡇࡍ ࡁࡈࡉࡁࡍࡀ ࡒࡀࡎࡀࡂࡉࡀࡍ‬
‫ࡀࡌࡀࡓࡋࡇ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬ ‫‪45‬‬

‫ࡖࡁࡕࡅࡒࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ‬ ‫ࡖࡏࡂࡀࡋࡉࡋࡀࡊ ࡓࡀࡆࡉࡀ‬

‫ࡅࡄࡅࡅࡊࡌࡕࡀ ࡖࡋࡐࡉࡂࡀࡋࡀࡊ ࡏࡋ ࡏࡅࡓࡑࡀࡊ‬ ‫ࡋࡉࡓࡐࡉࡔࡅࡕࡀࡊ ࡖࡌࡍ ࡀࡁࡀࡄࡀࡕࡀࡊ‬
‫]‪[32‬‬ ‫ࡅࡉࡀࡒࡉࡓࡀ ࡒࡉࡀࡍ ࡖࡌࡉࡇࡍ ‖ ࡄࡅࡉࡕ‬ ‫ࡉࡀࡒࡉࡓࡉࡕ ࡅࡉࡀࡒࡉࡓࡀ ࡉࡀࡓࡃࡀࡍࡊ‬
‫ࡋࡀࡊࡀࡍ ࡖࡌࡉࡇࡍ ࡄࡅࡉࡕ‬ ‫ࡀࡍࡔࡐࡀ ࡏࡕࡋࡀࡊ ࡉࡍࡄࡅࡕࡀ‬
‫ࡋࡀࡁࡅࡊ ࡅࡀࡄࡍࡇ ࡏࡋ ࡋࡉࡁࡇ ࡋࡎࡀࡌࡇࡊ‬ ‫ࡀࡌࡈࡉࡋࡇ ࡅࡐࡂࡃࡀࡌࡉࡀ ࡉࡍࡄࡉࡀ‬ ‫‪50‬‬

‫ࡁࡈࡀࡁࡅࡕࡀ ࡏࡕࡉࡌࡋࡅࡍ ࡏࡋࡀࡊ‬ ‫ࡅࡀࡌࡀࡓࡋࡇ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡅࡋࡌࡀࡍ ࡏࡌࡀࡓࡋࡇ ࡌࡀࡌࡋࡀ ࡄࡃࡀ‬ ‫ࡋࡌࡀࡍ ࡏࡒࡓࡉࡀ ࡖࡉࡍࡉࡍࡀࡍ‬
‫ࡖࡋࡀࡔࡀࡉࡍࡀ ࡖࡀࡌࡀࡓࡀࡍ ࡀࡀࡍ‬ ‫ࡋࡌࡀࡍ ࡏࡌࡀࡓ ࡌࡀࡌࡋࡀ‬
‫ࡅࡋࡀࡃࡀࡌࡀࡓࡉࡋࡇ ࡌࡀࡌࡋࡀࡉ ࡔࡅࡌࡀ‬ ‫ࡋࡀࡃࡉࡒࡓࡉࡋࡇ ࡏࡉࡍࡀࡍ‬
‫ࡅࡉࡊࡁࡓࡀࡕ ࡅࡀࡊࡁࡓࡀ ࡏࡋࡀࡉ ࡍࡉࡐࡔ‬ ‫ࡀࡊࡀࡑࡕ ࡅࡀࡊࡁࡓࡀࡋࡉࡀ‬
‫ࡅࡌࡊࡀ ࡁࡕࡉࡉࡍࡄࡕࡀ ࡏࡕࡉࡁࡀࡍ‬ ‫ࡌࡊࡀ ࡏࡕࡉࡁ ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ‬ ‫‪5‬‬

‫ࡅࡄࡀࡋࡉࡍ ࡌࡀࡑࡅࡐࡈࡉࡀࡕࡀࡉ ࡌࡉࡕࡀࡐࡎࡒࡀࡍ‬ ‫ࡋࡏࡌࡀࡕ ࡉࡍࡔࡕࡓࡉࡀ ࡕࡉࡂࡓࡀࡉ‬

‫]‪[33‬‬ ‫ࡅࡌࡀࡄࡅ ࡏࡁࡃࡉࡕ ‖ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡌࡀࡄࡅ ࡄࡈࡉࡕ ࡁࡏࡌࡓࡅࡌࡀ‬
 8:28 – 9:7
Those who disturb his world were captured,
If you desire in your plot,
30 set him straight through your baptism,
Let Yushamen be, and he will recognize
The light king, who was angered,
When the light king heard this,
Manda d’Heyyi rose from his throne,
35 “The man taken from his land and settlement:
When the light king heard this,
“You, from your first day,
From your first day, you hated him, since you sought
You hold onto a great grudge;
40 You have destroyed and ruined his household,
Who has had done to him since the beginning,
The man who was taken away from his land,
Out of his firstborn sons,
and his ladies wander about in filth.”
45 Then the light king
“I shall reveal secrets to you,
the perception that is from your ancestors,
Precious are you, precious is your Jordan,
Both you and the place from which you came
50 Bring your father soothing words,
Tell him that the Great Life
And Life is praised, Life triumphs,
In the name of the Great Life,
9. “Whom shall I call, who would answer me,
To whom should I give a word,
Neither he whom I gave my response,
It pained and oppresses me;
5 How long shall I live at the Nether Gate,
When will my quarrel come to a resolution,
What offense have I given on high,
Translation | 25
and they put misery on his mind.
I shall settle and calm his mind on the spot,
and mention your name over him.
he has not been forsaken by your name.
is calm, and forgiveness is on his mind.”
he was thoroughly delighted with Splendid Plant.
and spoke to the light king, saying,
you were not authorized to forgive him.”
he said to Manda d’Heyyi:
have not been proper to Yushamen.
a lady from his family, and he wouldn’t give you.
for generations it has not been released.
and yet you still hold onto the grudge for ages!
what has been done to Yushamen?
and from the chinstrap that the Great gave him?
not one among them remains,
said to Splendid Plant,
so that you will hold in clarity,
and the wisdom that was allotted to your mind.
and precious is the family, from which you came.
will have abundant serenity.
and set his heart to rest upon its support.
was filled with kindness for you.”
and the man who went here triumphs!
may the sublime light be magnified!
and whom should I give a word?
so that which I said will not change?
nor he whom I told my speech, has heard.
it has oppressed and will oppress me abundantly.
and how long shall I dwell in sorrow?
and will these chains of mine come undone?
and what have I done in light’s place?
 26 | Text

ࡃࡀࡁࡀࡖ ࡔࡍࡉࡏ ࡊࡀࡉࡋࡖ ࡀࡉࡃࡀࡁࡅࡏ ࡍࡌ ࡕࡉࡃࡁࡏ ࡅࡄࡀࡌ

ࡉࡀࡁࡉࡋ ࡋࡏ ࡇࡋࡑࡀࡊࡀࡅ ࡀࡉࡋࡑࡀࡊࡀ ࡀࡕࡔࡀࡄ
ࡉࡐࡀࡍࡀ ࡀࡑࡉࡀࡁࡓࡀࡕ ࡋࡏ ࡍࡅࡋࡑࡀࡊࡀࡅ ࡍࡀࡀࡕࡏ ࡀࡊࡌ 10

ࡀࡉࡌࡀࡃ ࡀࡉࡋࡉࡃ ࡗ ࡍࡀࡌ ࡍࡅࡓࡍࡉࡀࡋࡖ ࡀࡕࡄࡉࡌࡉࡃ ࡍࡅࡃࡔࡍࡉ ࡀࡊࡌ

ࡀࡍࡉࡀ ࡉࡀࡋࡀࡒ ࡋࡏ ࡇࡋࡕࡉࡋࡅ ࡓࡀࡌࡀࡕࡔࡏ ࡍࡅࡄࡋࡊࡅ ࡍࡇࡁࡖ
ࡀࡉࡅࡉࡃࡀࡔࡅ ࡀࡉࡅࡓࡃࡉࡄ ࡀࡉࡓࡀࡍࡂࡍࡀࡖ ࡀࡌࡀࡓ ࡀࡆࡓࡀ ࡋࡏ ࡍࡀࡉࡌࡀࡃ
ࡉࡀࡋࡏ ࡍࡅࡓࡃࡉࡄ ࡉࡀࡁࡀࡁࡃࡋࡉࡁࡖ ࡀࡉࡋࡍࡉࡉࡌ ࡀࡋࡆࡓࡐࡀ ࡇࡋࡓࡉࡃࡄࡖ ࡀࡆࡓࡀ ࡗ
ࡓࡊࡀࡃࡀ ࡉࡀࡕࡅࡌࡄࡀࡓࡖ ࡉࡀࡌࡄࡀࡓࡀࡋࡅ ࡀࡕࡅࡉࡓࡊࡀࡖ ࡉࡀࡄࡀࡀࡋ 15

ࡃࡀࡔࡀ ࡉࡀࡎࡊࡀࡅ ࡉࡀࡋࡄࡉࡌࡅ ࡍࡅࡊࡁࡐࡉࡀ ࡀࡈࡔࡊࡅ ࡇࡋࡉࡈࡀࡐࡔࡖ

ࡃࡀࡄ ࡉࡀࡌࡅࡉ ࡍࡌ ࡀࡉࡊࡓࡀࡃࡀࡋࡅ ࡉࡀࡓࡌࡀࡄࡖ ࡀࡌࡅࡉࡋ ࡀࡉࡅࡉࡔࡍࡉࡏ
[34] ࡀࡉࡋࡄࡍࡀ ࡀࡊࡉࡓࡉࡃ ‖ ࡕࡉࡕࡄࡍࡉ ࡀࡊࡌࡅ ࡀࡉࡌࡀࡓ ࡀࡉࡓࡅࡈ ࡕࡉࡒࡋࡉࡎ ࡀࡊࡌ
ࡕࡀࡐࡓ ࡉࡀࡓࡅࡕࡐࡀ ࡀࡐࡉࡋࡀ ࡍࡉࡓࡕࡅ ࡀࡉࡌࡄࡀࡓ ࡀࡉࡋࡅࡄ ࡐࡀࡋࡀ
ࡈࡀࡂࡋ ࡉࡀࡃࡏࡁࡖ ࡀࡉࡋࡀࡅࡄࡀࡋࡅ ࡉࡀࡓࡂࡉࡋࡁ ࡕࡉࡋࡒࡉࡄࡏࡖ ࡀࡕࡔࡀࡄ 20

ࡍࡀࡀ ࡍࡀࡁࡉࡕࡀࡉ ࡊࡀࡀࡄ ࡍࡀࡀࡖ ࡕࡉࡓࡌࡏࡖ ࡀࡌࡅࡉ ࡅࡄࡀࡌ

ࡍࡀࡓࡁࡎࡀࡋ ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡔࡍࡉࡏࡅ ࡀࡉࡋࡉࡋࡀࡂࡀࡋ ࡉࡀࡁࡉࡋ
ࡀࡉࡁࡎࡍࡀࡕࡉࡌ ࡀࡉࡓࡉࡒࡁ ࡉࡍࡀࡁࡅ ࡀࡉࡎࡀࡎࡐࡀࡕࡉࡌ ࡉࡀࡓࡒࡀ ࡍࡉࡋࡀࡄ
ࡀࡉࡎࡉࡀࡂࡀࡋ ࡀࡉࡃࡀࡃࡄࡉࡁ ࡉࡀࡍࡃࡀࡂࡔࡅ ࡉࡀࡍࡕࡊࡉࡔ ࡀࡁࡓࡀࡄ
ࡍࡀࡌࡋࡀࡔࡌࡖ ࡗ ࡀࡐࡉࡉࡄࡁ ࡍࡀࡉࡂࡎࡀࡌ ࡀࡕࡀࡂࡉࡂࡓ ࡉࡍࡀࡍࡀࡀ ࡍࡉࡋࡀࡄ 25

ࡀࡓࡕࡍࡀ ࡀࡉࡋࡀࡌࡅ ࡀࡉࡋࡁࡉࡁ ࡉࡀࡁࡉࡋ ࡉࡀࡕࡎࡀࡅࡓࡊࡀࡌ ࡉࡀࡕࡎࡀࡊࡁ ࡍࡉࡆࡀࡄ

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡋࡉࡋࡀࡌ ࡍࡉࡌࡀࡔࡅࡉ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ
ࡔࡉࡁࡖ ࡊࡀࡔࡀࡌ ࡀࡍࡉࡎࡖ ࡃࡉࡁࡀࡈࡅ ࡊࡀࡔࡀࡌ ࡁࡀࡈ ࡁࡀࡈ ࡃࡉࡁࡀࡈ
ࡇࡊࡕࡅࡃ ࡍࡌ ࡍࡀࡔࡀࡋ ࡊࡀࡅࡉࡆ ࡊࡀࡊࡉࡌ ࡕࡉࡅࡀࡄ ࡕࡍࡀࡀ ࡅࡏ
[35] ࡇࡁࡕࡀࡁࡕࡀࡉࡖ ࡀࡓࡕࡀ ࡓࡐࡉࡀࡔ ‖ ࡀࡕࡅࡔࡉࡁ ࡕࡁࡉࡔࡀࡄ ࡕࡍࡀࡀࡖ ࡀࡕࡔࡀࡄ 30

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡉࡋࡀࡌ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ

ࡀࡓࡀࡎࡀ ࡍࡉࡆࡀࡄࡁ ࡍࡀࡓࡎࡏࡖ ࡍࡀࡌࡖ ࡍࡀࡀࡃࡀࡉ ࡍࡀࡀ ࡓࡁ
ࡓࡀࡃࡄࡉࡌ ࡉࡀࡋࡏ ࡓࡀࡃࡄࡉࡕ ࡉࡍࡀࡉࡌ ࡋࡉࡋࡀࡒࡃࡅ ࡍࡀࡉࡀࡆ ࡉࡀࡋࡏ ࡓࡉࡃࡊࡀ ࡅࡀࡋࡏࡖ
ࡍࡅࡄࡋࡊࡅ ࡀࡉࡓࡅࡈ ࡕࡉࡎࡐࡀࡅ ࡀࡉࡕࡁࡀࡓ ࡉࡀࡕࡓࡀࡄࡂࡁ ࡕࡉࡓࡄࡉࡂ
ࡀࡈࡌࡀࡋ ࡇࡓࡁࡀࡄࡋ ࡃࡀࡄࡖ ࡉࡀࡁࡀࡁࡃࡋࡉࡁ ࡋࡏ ࡍࡅࡋࡉࡃࡀࡁࡀ 35

ࡉࡀࡋࡏ ࡀࡉࡅࡀࡄ ࡀࡕࡅࡁࡖ ࡀࡌࡅࡉ ࡀࡉࡅࡀࡄࡖ ࡅࡀࡋࡏ

ࡑࡉࡓࡕࡉࡌ ࡉࡀࡉࡎࡓࡊࡅ ࡍࡉࡆࡀࡄ ࡀࡉࡅࡀࡄ ࡅࡏ
ࡀࡉࡔࡉࡁࡋ ࡀࡉࡅࡀࡄ ࡀࡉࡁࡀࡈࡖ ࡀࡕࡅࡉࡔࡀࡓࡋ ࡍࡀࡀࡓࡐࡀ
ࡉࡀࡃࡅࡄࡋࡀࡁ ࡕࡉࡉࡀࡋࡖ ࡍࡀࡀࡃࡀࡉࡖ ࡊࡀࡀࡌࡉࡎ ࡀࡉࡊࡋࡉࡌࡎ ࡀࡋࡍࡉࡉࡄ
ࡀࡉࡒࡃࡓࡉࡃ ࡋࡏ ࡀࡐࡉࡉࡆࡅࡀࡕࡉࡌࡖ ࡀࡉࡁࡓࡅࡓࡖ ࡁࡀ ࡍࡌ ࡀࡉࡋࡉࡌࡔ ࡍࡀࡀ 40

ࡀࡍࡉࡁ ࡀࡍࡉࡀࡎࡀࡋ ࡀࡕࡀࡄࡀࡁࡀࡅ ࡍࡅࡉࡀࡈࡀࡄࡁ ࡀࡉࡋࡉࡉࡀࡕࡔࡉࡌ ࡀࡉࡒࡃࡓࡉࡃࡅ

‖ ࡇࡋࡀࡋࡀࡌ ࡋࡏ ࡍࡅࡃࡄ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡍࡉࡌࡀࡔࡅࡉ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ
[36] ࡓࡀࡕࡀ ࡓࡀࡕࡀ ࡋࡊࡅࡁ ࡁࡉࡕࡀࡉࡖ ࡀࡓࡈࡍࡀ ࡀࡅࡉࡆ ࡁࡑࡀࡍࡋ ࡀࡉࡅࡓࡃࡀࡔ
 9:8 – 9:43
What have I done, among my deeds,
Now it pains me, and it grieves
10 How long shall I sigh, and grieve
How will it shed tears,
all of whose sons were driven away,
I am like a lofty cedar, which the carpenters
Like a cedar that iron has surrounded,
15 Neither my brothers, out of pity
remembered to extend truth[’s hand].
They forgot the day of my reckoning,
How long have I climbed tall mountains,
I had a thousand friends,
20 Now I don’t have anyone
On what day did I say
My mind has not been revealed to me,
These fortresses of mine are devastated,
My home is deserted,
25 These desirable ladies of mine go barefoot,
This oppresses and constrains me;
As Yushamen said this,
“The one who does good, finds good,
Had you been meek,
30 now that you have thought evil,
When Manda d’Heyyi said this,
“My son, I know who bound me
If only the chain were not heavy upon me,
I would have bellowed my great roar,
35 I shall do to my enemies
until the day will come
If this comes to be,
I shall repay a debt,
Nevertheless, I took solace in the fact
40 I heard from my father
and the youth will be held responsible for their sins,
When Yushamen said this,
He sent Splendid Plant,
Translation | 27
that no other has done?
my heart.
the front of my face?
that one who is like me could not hold back,
and to whose voice none respond?
have surrounded and chopped down.
the words of my enemies surrounded me.
nor my friends, out of my friendship,
my salt and cup were completely overturned by them.
and do not recall even one of my days.
and how long have I plumbed valley roads?
and two thousand shared my platter!
to take me by my hand.
that I would be sitting here?
and none among the excellencies taught me.
and my sons have been taken away through strife.
and my messengers won’t meet one another.
even though they are wholesome women.
my heart sinks in mourning and lamentations.”
Manda d’Heyyi says,
and the one who does bad things, finds evil.
your splendor would not have left its place;
the place in which you sit is the right one!”
Yushamen spoke, saying,
in the bounds that are upon me.
and one lighter than me were encircling me,
and destroyed all of the mountains.
what one hasn’t managed to do to the other,
when the prayer will be [fulfilled] for me.
namely that my throne is re-established,
so that evil will become good.
that I know that I am not alone.
that the elders will be added to the youth,
but parents do not hate their children.”
the Great Life delighted in his words.
the guardian who resides in each and every place.
 ‫‪28 | Text‬‬

‫ࡀࡌࡀࡓࡋࡇ‬
‫ࡅࡀࡎࡌࡉࡋࡊࡇ ࡋࡉࡁࡇ ࡏࡋ ࡎࡀࡌࡇࡊ‬ ‫ࡏࡆࡉࡋ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫‪45‬‬

‫ࡅࡀࡌࡀࡓࡋࡇ‬
‫ࡋࡀࡉࡍࡔࡉࡁࡒࡀࡊ ࡁࡀࡋࡄࡅࡃࡀࡊ‬ ‫ࡖࡀࡀࡍࡕ ࡌࡍ ࡉࡍࡅࡑࡁࡕࡀࡍ‬
‫ࡔࡉࡊࡕࡍࡀࡊ ࡌࡕࡀࡒࡀࡍ ࡁࡆࡉࡅࡀ ࡅࡏࡒࡀࡓࡀ‬ ‫ࡋࡀࡕࡉࡌࡀࡓ ࡖࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ‬
‫ࡅࡀࡒࡓࡀࡊ ࡅࡁࡉࡉࡍࡀࡀࡍࡊ ࡌࡉࡕࡀࡓࡌࡉࡀ ࡗ ࡖࡄࡅࡍ‬
‫ࡅࡔࡂࡀࡃࡍࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ ࡀࡍࡈࡓࡉࡀ‬ ‫ࡁࡀࡍࡊ ࡌࡉࡕࡒࡀࡉࡌࡉࡋࡀࡊ‬ ‫‪50‬‬

‫ࡅࡌࡉࡕࡒࡉࡓࡉࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ‬ ‫ࡅࡊࡓࡎࡉࡀࡊ ࡌࡉࡕࡀࡒࡀࡍ ࡅࡌࡉࡕࡓࡉࡑ ࡗ ࡖࡄࡅࡀ‬

‫ࡀࡎࡂࡉࡀ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡀࡕࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡍࡀࡑࡁ ࡆࡉࡅࡀ‬
‫ࡔࡅࡌࡀ ࡌࡀࡋࡀࡋࡀࡉ ࡖࡀࡌࡀࡓࡀࡍ ࡀࡀࡍ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡉࡀ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡅࡋࡀࡕࡀࡉࡉࡋ ࡄࡀࡎࡉࡓࡅࡕࡀ ࡏࡋ ࡏࡅࡓࡑࡀࡊ ‖‬ ‫ࡋࡀࡕࡉࡓࡉࡍࡀ ࡅࡋࡀࡕࡉࡀࡊࡅࡀ‬
‫]‪[37‬‬ ‫ࡄࡀࡉࡆࡉࡍ ࡌࡁࡀࡈࡋࡀࡕࡋࡇ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡏࡕࡉࡕࡋࡇ ࡏࡋ ࡌࡉࡄࡅࡉࡀ‬ ‫‪55‬‬

‫ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡏࡆࡉࡋ‬ ‫ࡀࡀࡍ ࡔࡀࡃࡓࡅࡍ ࡓࡁࡉࡀ ࡅࡀࡌࡀࡓࡅࡋࡉࡀ‬

‫ࡖࡀࡍࡄࡍࡉࡓࡉࡅࡍࡍ ࡋࡏࡅࡕࡓࡇ ࡅࡊࡋࡄࡅࡍ‬ ‫ࡀࡄࡍࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡅࡀࡌࡀࡓࡋࡇ‬
‫ࡅࡉࡍࡃࡀ ࡖࡀࡋࡅࡀࡕࡀࡍ ࡌࡉࡕࡓࡉࡑ‬ ‫ࡉࡍࡎࡕࡌࡉࡊ ࡅࡉࡍࡌࡀࡓ ࡅࡉࡍࡕࡌࡀࡀࡊࡊ‬
‫ࡌࡉࡉࡍࡋࡕࡀ ࡖࡔࡓࡀࡓࡀ ࡔࡅࡌࡀ‬ ‫ࡄࡀࡔࡕࡀ ࡀࡀࡍࡕ ࡉࡅࡔࡀࡌࡉࡍ‬
‫ࡅࡎࡉࡈࡀࡓ ࡌࡍ ࡌࡓࡉࡃࡅࡕࡀ ࡄࡅࡉࡀ‬ ‫ࡔࡅࡌࡀ ࡋࡉࡍࡄࡅࡕࡀ‬ ‫‪60‬‬

‫ࡅࡆࡉࡒࡀ ࡁࡀࡎࡉࡌࡀ ࡀࡍࡔࡉࡌ ࡏࡋࡀࡊ‬ ‫ࡄࡀࡔࡕࡀ ࡀࡓࡒࡀ ࡎࡓࡅࡕࡀ ࡌࡍ ࡔࡉࡊࡕࡍࡀࡊ‬

‫ࡅࡋࡓࡉࡃࡀࡐ ࡄࡀࡉࡆࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ‬ ‫ࡀࡕࡉࡀ ࡀࡉࡀࡓ ࡃࡀࡉࡊࡀ‬
‫ࡅࡄࡀࡅࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡀࡋࡌࡀࡊ‬ ‫ࡕࡀࡒࡉࡍࡕ ࡅࡀࡍࡄࡓࡉࡕ ࡅࡌࡉࡕࡒࡀࡉࡌࡉࡕ‬
‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡒࡓࡀࡍ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ‬
‫]‪[38‬‬ ‫ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ‖ ࡅࡊࡓࡎࡉࡀࡉ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ‬
‫ࡅࡔࡀࡓࡀࡕ ࡏࡌ ࡎࡀࡍࡕࡀࡍ‬ ‫ࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ‬
‫ࡄࡅࡓࡁࡀ ࡌࡉࡈࡉࡇ ࡋࡔࡉࡊࡕࡍࡀࡉ‬ ‫ࡀࡄࡓࡉࡁࡕࡉࡅࡍࡍ ࡋࡀࡋࡌࡀࡉ‬
‫ࡀࡋࡌࡀ ࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ‬ ‫ࡗ ࡉࡍࡄࡀ ࡀࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ‬ ‫‪5‬‬

‫ࡀࡋࡌࡀ ࡖࡌࡀࡓࡉࡀ ࡄࡅࡎࡓࡀࡀࡍ ࡒࡓࡅࡍ‬ ‫ࡗ ࡔࡉࡋࡌࡅࡍ ࡀࡀࡍ ࡔࡀࡋࡌࡀࡀࡍ‬

‫ࡀࡋࡌࡀ ࡎࡍࡉࡎࡀ ࡁࡀࡋࡌࡀ ࡒࡓࡅࡍ‬ ‫ࡗ ࡔࡊࡉࡓࡀ ࡄࡅࡉࡕ ࡅࡌࡀࡊࡔࡓࡀ‬
‫ࡀࡋࡌࡀ ࡖࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡀࡅࡕࡁࡅࡍ‬ ‫ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡓࡉࡔ ࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ‬
‫ࡅࡀࡀࡍ ࡁࡎࡀࡃࡀ ࡀࡍࡈࡀࡓࡀࡍ‬ ‫ࡀࡅࡕࡁࡅࡍ ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ‬
‫ࡅࡉࡍࡄࡀ ࡌࡉࡀࡍࡉ ࡏࡒࡓࡉࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡒࡓࡅࡍ ࡌࡓࡉࡃࡀ‬ ‫‪10‬‬

‫ࡀࡋࡌࡀ ࡌࡀࡓࡉࡀ ࡒࡀࡓࡉࡀ ࡒࡓࡅࡍ‬ ‫ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡀࡋࡌࡉࡀ‬

‫ࡖࡓࡉࡈࡀࡍ ࡖࡀࡀࡍࡉࡍࡀ ࡔࡀࡌࡀ‬ ‫ࡄࡀࡉࡃࡉࡍ ࡅࡄࡀࡉࡃࡉࡍ ࡕࡉࡌࡉࡈࡉࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ‬
‫ࡌࡉࡔࡕࡉࡐࡋ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ ࡀࡐࡎ‬ ‫ࡏࡅࡕࡓࡀ ࡖࡔࡀࡌࡀ ࡓࡉࡈࡀࡍࡉࡅࡍ ࡖࡀࡀࡍࡉࡍࡀ‬
 9:44 – 10:13
He spoke to him, saying,
45 “Go forth to Yushamen,
and tell him,
‘You are from our creation,
Do not say, “I am alone.”
and your fortresses and buildings will rise like they were.
50 Your sons will be raised up,
Your throne will be fixed up and set like it was,
When Splendid Plant heard this,
he said to him, “Yushamen,
Don’t be concerned, don’t be enraged,
55 Why should it be destined to be so,
The Great sent me, and told me,
calm Yushamen, and tell him
He will be supported, but humbled,
Now you, Yushamen,
60 [listen] to serenity,
Now, the stench is fleeing from your home,
A pure breeze is coming,
You will shine and gleam; you will be raised up
The triumphant Life speaks,
10. I said that I would be great,
I said that I would be king,
Great Sprout hated me,
I have destroyed my world,
5 When I was gentle and meek,
When they rewarded me as a righteous man,
When I was diligent and accomplished,
When I was king at the lightworlds’ beginning,
They set me down at the end of the worlds,
10 Why have they called me rebellious,
When I was king in the worlds,
In such a manner it happens to every man,
The excellency who listens to ladies’ chatter,
Translation | 29
set his heart upon its support,
we shall not leave you alone.
Your settlement was set in honor and glory,
and your messengers will guard your settlement.
and you will be called ‘king’ in your home.’”
he went forth to Yushamen,
listen to the words that I shall say.
and don’t let error enter your mind.
that you should destroy the mighty?
‘Go to Yushamen,
to enlighten all his excellencies.
and know that he is established among us.’
listen to the true word,
and stand apart from rebellion.
and a pleasant wind blows upon you.
and then you will forget the trouble.
and become a king in your world.
and the man who went here triumphs!
who has made me so small on Earth?
why did they cast me down from my throne?
and my mother Steady hated me.
and ruin has come to my house.
why did they call me rebellious?
why did they call me the author of wrongdoing?
why did they call me feckless in the world?
why did they set me at the end of the worlds?
and I am waiting in the shackles.
even when I summoned the gentle from within me?
why did they call me the author of strife?
who listens to ladies’ chatter.
after that he will be cast down from the world.
 ‫‪30 | Text‬‬

‫ࡀࡋࡌࡀ ࡖࡕࡌࡀࡀࡍࡉࡀ ࡒࡓࡅࡍ‬ ‫ࡗ ࡓࡐࡉࡔࡀࡉࡀ ࡄࡅࡉࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ‬

‫]‪[39‬‬ ‫ࡅࡆࡉࡅࡀࡉ ࡃࡓࡅࡉࡀ‬ ‫ࡀࡋࡌࡀ ‖ ࡖࡔࡉࡓࡉࡅࡉࡀ ࡋࡄࡍࡅࡓࡀ ࡌࡉࡀࡍࡉ‬ ‫‪15‬‬

‫ࡅࡀࡎࡓࡅࡍ ࡁࡀࡎࡀࡓࡀ ࡃࡅࡕࡊࡀ‬ ‫ࡔࡒࡀࡋࡅࡅࡍࡍ ࡋࡏࡅࡈࡑࡋࡀࡉ ࡌࡉࡀࡍࡉ‬

‫ࡅࡀࡉࡀࡍࡉ ࡁࡀࡉࡀࡍࡉࡅࡍ ࡋࡀࡀࡍࡋࡐࡀ‬ ‫ࡖࡁࡀࡉࡉࡅࡍࡍ ࡋࡀࡁࡀࡄࡀࡕࡀࡉ‬
‫ࡅࡆࡀࡅࡀࡉ ࡁࡀࡉࡀࡍࡉ ࡋࡀࡀࡍࡋࡐࡀ‬ ‫ࡁࡀࡉࡉࡀࡍ ࡋࡆࡀࡅࡀࡉ‬
‫ࡄࡉࡅࡍࡍ ࡁࡀࡉࡀࡍࡉ ࡋࡀࡀࡍࡋࡐࡉࡀ‬ ‫ࡁࡀࡉࡉࡀࡍ ࡋࡏࡅࡕࡓࡉࡀ ࡁࡀࡍࡉ‬
‫ࡀࡀࡍ ࡁࡀࡉࡊࡀࡍ ࡌࡍ ࡀࡍࡔࡐࡀࡉ‬ ‫ࡗ ࡀࡊࡀࡑࡋࡉࡀ ࡅࡀࡊࡁࡓࡀࡋࡉࡀ‬ ‫‪20‬‬

‫ࡖࡀࡁࡀࡃࡉࡅࡍ ࡄࡅࡎࡓࡀࡀࡍ‬ ‫ࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ‬

‫ࡄࡅࡎࡓࡀࡀࡍ ࡋࡀࡁࡃࡉࡕ‬ ‫ࡀࡀࡍ ࡔࡉࡋࡌࡅࡍ‬
‫ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡉ‬ ‫ࡗ ࡉࡍࡄࡀ ࡀࡒࡀࡌࡇ ࡖࡌࡀࡋࡀࡊ ࡀࡄࡅࡉࡕ‬
‫ࡅࡋࡉࡔࡀࡀࡍࡉ ࡄࡅࡀࡋࡉࡀ ࡓࡉࡃࡀࡐ‬ ‫ࡅࡀࡉ ࡃࡉࡋࡉࡀ ࡖࡅࡐࡌࡀࡉ ࡀࡔࡋࡐࡀࡍ‬
‫ࡓࡀࡃࡀࡉࡉࡀ ࡒࡓࡅࡍ‬ ‫ࡁࡏࡎࡅࡓࡀ ࡀࡅࡕࡁࡅࡍ‬ ‫‪25‬‬

‫ࡀࡔࡋࡐࡅࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡉ‬ ‫ࡅࡁࡀࡒࡀࡓࡀ ࡖࡅࡐࡌࡀࡉ‬

‫ࡔࡀࡅࡉࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡀࡒࡀࡌࡉࡀ ࡌࡀࡋࡀࡊ‬ ‫ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ‬
‫]‪[40‬‬ ‫ࡎࡉࡉࡍࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡋࡃࡉࡋࡉࡀ‬ ‫ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ ‖‬
‫ࡖࡄࡅࡀࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ ࡅࡊࡋࡄࡉࡍ‬ ‫ࡀࡋࡀ ࡅࡊࡋࡄࡅࡍ ࡉࡍࡈࡅࡁࡉࡀࡕࡀ‬
‫ࡏࡋࡀࡉ ࡁࡓࡅࡂࡆࡀ ࡓࡁࡀ‬ ‫ࡄࡏ ࡅࡊࡋࡄࡉࡍ ࡓࡂࡀࡆࡉࡀࡍ‬ ‫‪30‬‬

‫ࡅࡀࡎࡓࡅࡍ ࡁࡄࡃࡀ ࡃࡅࡕࡊࡀ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡀࡒࡀࡍ ࡅࡏࡌࡁࡓࡉࡀ ࡓࡀࡉࡀࡅࡍࡍ‬ ‫ࡓࡀࡉࡀ ࡀࡀࡍ ࡖࡀࡒࡇࡍ ࡓࡀࡄࡉࡌ‬
‫ࡅࡃࡉࡁࡀࡍ ࡋࡀࡌࡉࡕࡓࡀࡄࡒࡀࡍ‬ ‫ࡁࡀࡑࡅࡓࡀࡉ ࡃࡉࡁࡀࡍ ࡅࡌࡍ ࡌࡀࡕࡀ‬
‫ࡏࡃࡉࡋࡌࡀ ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ ࡄࡀࡆࡉࡍ‬ ‫ࡅࡋࡀࡈࡀࡉࡁࡉࡅࡍࡍ ࡋࡉࡊࡐ ࡉࡀࡌࡀ‬
‫ࡅـࡗ ࡀࡑࡄࡉࡀࡍ ࡋࡀࡔࡀࡕࡉࡀࡍ‬ ‫ࡏࡃࡉࡋࡌࡀ ࡃࡀࡄࡋࡀࡍ ࡌࡍ ࡌࡉࡀ‬
‫ࡁࡄࡅࡐࡀࡍࡉ ࡀࡋࡌࡀ ࡖࡔࡀࡕࡉࡀ ࡅࡓࡀࡅࡉࡀࡍ‬ ‫ࡃࡀࡓࡀࡀࡍ ࡅࡌࡀࡔࡒࡉࡅࡍࡍ ࡌࡉࡀ‬ ‫‪5‬‬

‫]‪[41‬‬ ‫ࡅࡀࡁࡉࡄࡃࡀࡉ ‖ ࡓࡀࡉࡀ ࡌࡍ ࡅࡐࡌ ࡓࡐࡀࡔ‬ ‫ࡌࡀࡉࡕࡉࡅࡍࡍ ࡋࡃࡉࡁࡀࡍ ࡈࡀࡁࡀ‬

‫ࡀࡉࡕࡉࡋࡉࡍ ࡖࡔࡀࡀࡍࡉ ࡈࡀࡁࡅࡕࡀ‬ ‫ࡌࡍ ࡅࡐࡌࡀ ࡖࡓࡐࡀࡔ ࡆࡉࡅࡀ‬
‫ࡅࡀࡉࡕࡉࡋࡉࡍ ࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ‬ ‫ࡀࡉࡕࡉࡋࡉࡍ ࡀࡎࡀ ࡅࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ‬
‫ࡅࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡓࡄࡉࡉࡍࡍ‬ ‫ࡀࡊࡔࡍࡉࡉࡍࡍ ࡅࡆࡀࡄࡋࡉࡉࡍࡍ‬
‫ࡖࡄࡀࡆࡉࡋࡇ ࡃࡉࡁࡉࡀ ࡅࡌࡉࡔࡕࡀࡓࡄࡆࡉࡀ‬ ‫ࡀࡎࡀࡓࡉࡉࡍࡍ ࡄࡉࡌࡉࡀࡉࡍࡀ‬ ‫‪10‬‬

‫ࡅࡋࡀ ࡌࡍ ࡀࡓࡉࡀ ࡌࡓࡉࡃࡀ ࡄࡀࡉࡒࡀࡍ‬ ‫ࡋࡀࡃࡉࡁࡀ ࡔࡀࡅࡀࡓ ࡃࡉࡁࡀࡍࡍ‬

‫ࡅࡂࡀࡀࡍࡁࡀ ࡖࡋࡀࡌࡉࡑࡀ ࡖࡉࡍࡅࡋ ࡏࡋࡀࡍ‬ ‫ࡅࡋࡀࡃࡀࡄࡋࡀࡍ ࡌࡍ ࡆࡉࡒࡀ‬
‫ࡅࡌࡍ ࡎࡉࡉࡊࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ ࡋࡀࡌࡀࡃࡍࡉࡔࡀࡍ‬ ‫ࡋࡀࡉࡉࡋ ࡂࡀࡀࡍࡁࡀ ࡋࡃࡉࡁࡀࡍࡉࡉࡍ‬
 10:14 – 11:13
When I was distinguished among excellencies,
15 Why did they separate the light from me,
They lifted my garments from me,
on which I seek my ancestors,
I seek my wives,
I seek my sons, the excellencies,
20 When it pains and oppresses me,
Of all the excellencies
they repaid me
When I was gentle before the king,
Woe is me, whose mouth brought him down,
25 They set me in bondage,
and for my mouth’s treachery
When I was king, they made me
When I was gentle and meek,
Woe to all the droplets
30 They have become enraged with me,
and they have bound me to a single place.
The triumphant Life speaks,
In the name of the Great Life,
11. I am a shepherd who loves his sheep.
The fold is around me, and from the village
I do not bring them down them to the seashore,
lest they come to fear the water,
5 I come bringing them water
I bring them to the good fold,
from the Splendid Euphrates’ mouth,
I brought them myrtle and white sesame,
I brush them and I wash them,
10 I bind a girdle to them,
No wolf leaps into our fold,
they need not fear the wind,
A thief cannot enter their folds,
Translation | 31
why did they call me the Eighth One?
and carry off my splendor?
and bound me on the spot
and my glance does not meet theirs.
but my wives do not meet my glance.
but they do not meet my glance.
I weep for myself.
who have done wrong,
for the wrong I did not do.
why did he cast me down from my throne?
and whose tongue was an affliction to him.
called me a wanderer,
cast me down from my throne.
an excellency before whom is the king.
all the excellencies who were mine hated me.
of whom all belonged to me.
with a great wrath,
and the man who went here triumphs!
may the sublime light be magnified!
I tend the sheep and the lambs.
and the fold they do not wander.
lest they see the maelstrom;
and not drink when they thirst.
from my palm, until they drink and graze.
and they graze with me from the Euphrates’ mouth.
I brought them a boon which is sublime.
and I brought them shining banners.
and I make them smell the scent of Life.
which wolves see, and take fright.
and they need not fear the fierce lion,
or the thief that cannot enter our place.
and they need not fear the iron knife.
 32 | Text

ࡀࡐࡕࡅࡒࡎࡏ ࡋࡏ ࡀࡉࡋࡉࡃ ࡉࡀࡔࡉࡓࡅ ࡌࡅࡋࡔࡉࡁ ࡍࡀࡍࡉࡀࡂࡖ ࡉࡍࡀࡉࡀࡖ ࡇࡋࡏ

ࡉࡀࡓࡕࡀࡁࡀ ࡍࡌ ࡕࡀࡓࡄࡉࡂ ࡋࡅࡂࡓࡀࡂࡅ ࡌࡅࡓࡌࡁ ࡀࡒࡐࡉ ࡀࡐࡒ 15

ࡀࡉࡃࡓࡀࡌ ࡀࡉࡒࡉࡆ ࡍࡅࡉࡓࡀࡒࡀࡅ ࡀࡉࡃࡀࡃࡄ ࡈࡀࡂࡋ ࡀࡁࡉࡀ

ࡀࡋࡈࡀࡂ ࡀࡉࡋࡐࡉࡖ ࡀࡋࡀࡋࡂࡅ ࡀࡉࡓࡅࡂࡃࡁ ࡋࡐࡀࡍ ࡀࡓࡈࡉࡌ
[42] ࡀࡕࡉࡔ ࡀࡃࡄࡁ ࡀࡉࡓࡒࡀ ࡀࡉࡒࡉࡆࡅ ࡀࡉࡓࡅࡈ ‖ ࡀࡎࡉࡐࡀࡖ ࡀࡋࡀࡋࡂ
ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡏ ࡍࡍࡅࡅࡁࡀࡈࡅ ࡀࡉࡌࡀࡌࡀࡉ ࡍࡅࡕࡀ
ࡀࡉࡋࡅࡌ ࡍࡌ ࡀࡋࡐࡀࡀࡔ ࡀࡍࡉࡀࡔࡀࡋ ࡀࡉࡌ ࡀࡉࡕࡅࡕࡀ ࡌࡀࡕࡀࡄ 20

ࡇࡋࡕࡉࡋ ࡀࡉࡓࡂࡉࡋࡅ ࡀࡐࡉࡍࡀࡂࡖ ࡀࡉࡌ ࡍࡅࡐࡉࡉࡋࡄࡀ ࡀࡌࡐࡅ ࡍࡌ

ࡀࡕࡀࡖ ࡀࡃࡀࡉࡀࡋࡅ ࡀࡉࡕࡀ ࡗ ࡋࡀࡆࡍࡉࡖ ࡀࡃࡀࡉࡀࡋࡅ ࡋࡉࡆࡀ
ࡍࡉࡊࡕࡅࡃ ࡍࡌ ࡉࡍࡀࡉࡀ ࡁࡉࡈࡉࡌࡋ ࡍࡀࡁࡉࡃࡋ ࡕࡉࡋࡀ ࡕࡉࡓࡅࡔ
ࡀࡃࡓࡀࡌ ࡀࡒࡉࡆࡋ ࡇࡕࡉࡀࡆࡄ ࡀࡌࡀࡉࡋ ࡇࡕࡉࡀࡆࡄ ࡉࡍࡀࡉࡀ ࡕࡉࡋࡌ
ࡍࡀࡁࡄࡀࡉࡀࡋ ࡀࡉࡃࡀࡃࡄࡋ ࡀࡌࡀࡋࡔࡖ ࡀࡓࡈࡉࡌࡖ ࡀࡍࡉࡍࡀࡀࡋ ࡍࡍࡅࡉࡕࡉࡀࡆࡄ 25

ࡊࡀࡏ ࡍࡀࡍࡀࡀ ࡃࡀࡄ ࡋࡊࡅࡁ ࡀࡍࡉࡍࡉࡀࡕ ࡍࡀࡁࡅࡓ ࡍࡀࡁࡅࡓ

ࡍࡀࡊࡉࡀࡁ ࡍࡅࡄࡉࡀࡐࡔࡍࡀ ࡋࡏ ࡉࡍࡀࡒࡀࡅ ࡉࡍࡀࡒࡀ ࡋࡏ ࡍࡀࡊࡉࡀࡁ ࡍࡀࡀ
ࡀࡐࡉࡍࡀࡀࡋ ࡍࡀࡁࡉࡃࡖ ࡀࡁࡀࡁ ࡍࡌࡖ ࡀࡉࡈࡅࡆ ࡀࡉࡓࡁࡌࡏ ࡍࡊࡉࡀࡁ
[43] ࡀࡕࡌࡀࡓࡋ ࡕࡉࡌࡀࡒ ࡕࡉࡒࡋࡉࡎ ‖ ࡀࡕࡉࡀࡁࡋ ࡇࡋࡉࡋࡉࡀ ࡍࡉࡆࡉࡀࡄ ࡗ
ࡍࡍࡅࡉࡄ ࡉࡀࡕࡀࡅࡋࡖ ࡉࡍࡀࡒࡀࡋ ࡀࡉࡋࡉࡃ ࡉࡍࡀࡒࡀࡋ ࡍࡀࡉࡓࡀࡒ 30

ࡍࡀࡉࡕࡀ ࡀࡉࡋࡉࡃ ࡉࡀࡕࡀࡅࡋࡖ ࡍࡍࡉࡀࡌࡔࡀࡌࡅ ࡍࡍࡉࡉࡒࡓࡀࡔࡅ ࡍࡍࡉࡉࡓࡀࡒ

ࡀࡉࡌࡋ ࡉࡀࡕࡉࡊࡀࡀࡆࡁ ࡍࡀࡈࡉࡁࡀࡄ ࡉࡀࡕࡒࡅࡓࡔࡀࡌࡁ ࡍࡍࡉࡉࡒࡓࡀࡔ
ࡑࡅࡓࡕ ࡉࡀࡋࡀࡒࡋ ࡍࡀࡉࡕࡀ ࡉࡍࡀࡒࡀ ࡉࡍࡀࡒࡀ ࡍࡉࡋࡍࡀࡓࡀࡌࡀ
ࡍࡅࡒࡓࡐࡀࡕࡉࡕ ࡀࡍࡉࡍࡉࡀࡕ ࡍࡌࡖ ࡀࡋࡀࡒࡋ ࡑࡅࡓࡕ ࡍࡅࡕࡍࡀࡀ
ࡀࡉࡕࡀ ࡉࡀࡍࡕࡐࡉࡎࡁ ࡋࡀࡂࡉࡋࡖ ࡍࡀࡀ ࡀࡉࡀࡓ ࡉࡀࡕࡀࡅࡋ ࡍࡅࡕࡀ ࡍࡅࡕࡀ 35

ࡉࡀࡓࡁࡌࡏࡅ ࡉࡍࡀࡒࡀ ࡍࡀࡒࡉࡎࡀࡌࡅ ࡍࡀࡉࡕࡀࡅ ࡀࡅࡉࡆࡖ ࡉࡀࡍࡕࡐࡉࡎࡁ ࡀࡉࡕࡀ

ࡕࡀࡓࡃࡄࡀ ࡉࡀࡕࡀࡅࡋ ࡐࡇࡍࡀࡅ ࡉࡀࡕࡅࡑࡀ ࡕࡀࡕࡑࡀࡅ ࡉࡀࡋࡀࡒ ࡕࡀࡌࡉࡔࡖ ࡋࡊࡅ
ࡉࡀࡍࡕࡐࡉࡎࡋ ࡇࡕࡀࡅࡋ ࡉࡀࡕࡀࡅࡋ ࡍࡇࡒࡉࡎࡀࡌࡅ ࡍࡍࡉࡉࡕࡓࡀࡕ ࡉࡀࡃࡏࡁ ࡍࡀࡈࡉࡌࡀࡂ
[44] ࡇࡕࡋࡐࡉࡔࡀ ࡀࡉࡌࡖ ࡀࡊࡕࡉࡊࡓ ‖ ࡀࡉࡁࡕࡔࡏࡖ ࡀࡕࡓࡐࡀࡅ ࡀࡓࡐࡀ ࡋࡊࡅ
ࡕࡀࡐࡋࡉࡔ ࡉࡀࡋࡀࡒࡋ ࡇࡌࡉࡔࡀࡋࡖ ࡍࡀࡌࡅ ࡀࡍࡉࡐࡊࡀ ࡀࡉࡌ ࡀࡉࡊࡋࡀ 40

ࡊࡀࡃࡊࡅ ࡀࡉࡃࡄࡉࡋࡀ ࡌࡉࡉࡀࡒ ࡀࡓࡀࡄࡌ ࡀࡁࡓࡀࡖ ࡀࡕࡌࡀࡓ ࡋࡏ ࡕࡉࡌࡀࡒ

ࡍࡀࡓࡀࡌࡀ
ࡀࡐࡉࡉࡒ ࡍࡌ ࡍࡇࡉࡌ ࡍࡀࡐࡋࡀࡔࡖ ࡉࡍࡀࡀ ࡋࡏ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌࡀ
ࡊࡀࡓࡊࡀ ࡀࡉࡌࡖ ࡀࡊࡕࡉࡊࡓ ࡀࡉࡌࡖ ࡀࡊࡕࡉࡊࡓ ࡉࡍࡀࡉࡌ ࡍࡍࡅࡉࡕࡀࡁࡀࡈ
ࡍࡍࡅࡉࡕࡀࡁࡀࡈ ࡍࡅࡄࡉࡀࡍࡁࡀࡂࡖ ࡀࡓࡌࡀࡒࡀࡖ ࡀࡍࡉࡔࡏ ࡀࡉࡋࡁࡀࡂ ࡋࡏ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ 45

ࡕࡀࡋࡌࡀࡋ ࡀࡁࡋࡀࡄ ࡍࡅࡉࡀࡎࡓࡊࡀࡖ ࡀࡉࡎࡅࡓࡁࡌࡏ ࡋࡏ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ

ࡍࡉࡓࡕ ࡕࡊࡉࡔࡀ ࡇࡋࡊࡅ ࡀࡓࡀࡃ ࡍࡌࡅ ࡕࡊࡉࡔࡀ ࡀࡃࡄ ࡐࡀࡋࡀ ࡍࡌ
ࡕࡉࡉࡀࡋ ࡍࡇࡃࡅࡏࡁ ࡀࡉࡌࡅ ࡀࡉࡌࡁ ࡀࡉࡓࡒࡀࡖ ࡍࡀࡌࡋ ࡇࡁࡅࡈ
ࡍࡅࡉࡀࡓࡂࡉࡋࡁ ࡔࡀࡈࡁࡖ ࡀࡉࡁࡓ ࡀࡉࡋࡁࡀࡂࡋ ࡍࡅࡉࡀࡁࡅࡈ
 11:14 – 11:49
While my eyes were resting peacefully
15 a fissure opened in the heavens
Clouds overtook one another
Rain fell in heaps
a mountain-destorying stone,
The seas came
20 There, beneath the waters,
From the mouth, the waters carried off
One goes and doesn’t know he is going,
I leaped up and entered the fold,
I filled my eyes, I saw the sea,
25 I saw the rain clouds,
Myriads upon myriads of dragons
I weep for my sheep,
The little lambs weep,
While they are entering the house like so,
30 I call out to my sheep;
I call them and whistle to them
I whistle for them with my whistle,
I say to them, “My sheep! Come, my sheep!
Head for my voice,
35 Come, come, to me,
coming in my splendid ship,
Everyone who heeded my call, heard my voice,
I will hold in both my hands,
Every ram and ewe that was caught,
40 The voracious waters will devour,
I rose to the highest point of the vessel,
I say,
“How greatly am I distressed by my sheep,
The maelstrom, the rolling maelstrom,
45 How distressed am I for the rams,
How distressed am I for the little lambs,
Out of a thousand, I found only one,
Blessed is the one swept away by the water,
Blessed are the big rams,
Translation | 33
and my head was upon the threshold,
and thunder boomed behind me.
and the boisterous winds broke loose.
and an elephant-killing stone,
and winds bluster for an hour.
and overflowed the whole world.
the lowlands did not differ from the highlands.
those who didn’t have wings and feet.
just as one comes and doesn’t know he came.
to refresh my eyes from their places.
I saw the raging wind,
that give no peace to one another.
were in every single cloud.
and my sheep weep for themselves.
who cannot exit the gate of the fold,
I have risen up and stood upon the highest place.
to my sheep, so that they be with me.
and make them hear so that they come to me.
I beat the waters with my purifier.
Head for my voice!
so that you may be saved from the dragons!
I am a shepherd, who is swiftly coming in my ship,
and I shall come and lift my sheep and lambs.”
and turned her face towards me,
and raise up with me to my ship.
the maelstrom brought down.
and whoever did not heed my voice sank.
the bow stands close to the marker.
who have sunk down from the scum!
has pulled them down from me.
the wool of whose flanks it has pulled down!
whose bellies are not filled with milk!
and out of an entire generation, I found only two.
who doesn’t get any water in his ear!
who kicked with their feet!
 ‫‪34 | Text‬‬

‫ࡌࡍ ࡔࡅࡁࡀ ࡅࡕࡓࡉࡎࡀࡓ ࡖࡀࡒࡀࡍ ࡂࡀࡁࡍࡉࡀ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡏࡕࡀࡐࡓࡀࡒ‬ ‫‪50‬‬

‫]‪[45‬‬ ‫ࡅࡔࡉࡕࡍࡀ ‖ ࡀࡊࡃࡉࡓࡕࡉࡀ ࡋࡀࡓࡄࡉࡌ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡋࡀࡂࡀࡍ ࡅࡋࡀࡔࡅࡊࡁ‬

‫ࡁࡉࡑࡓࡀ ࡖࡁࡉࡔࡋࡅࡌ ࡔࡋࡉࡌ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡁࡄࡀࡆࡉࡍ ࡃࡀࡓࡀ‬
‫ࡅࡂࡀࡌࡁࡇ ࡀࡕࡀࡍ ࡁࡅࡓࡆࡉࡒࡍࡀ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡕࡓࡀࡑ ࡋࡊࡉࡋࡀ‬
‫ࡖࡌࡍ ࡒࡅࡋࡀࡋࡉࡀ ࡖࡓࡅࡄࡀ ࡌࡉࡕࡀࡐࡓࡒࡀࡍ‬ ‫ࡈࡅࡁࡀࡉࡄࡅࡍ ࡏࡋ ࡕࡀࡓࡌࡉࡃࡉࡀࡕࡀ‬
‫ࡅࡒࡅࡋࡀࡋࡀ ࡅࡔࡅࡔࡉࡋࡕࡀ ࡖࡋࡀࡔࡀࡋࡌࡀ‬ ‫ࡌࡉࡕࡀࡐࡓࡒࡀࡍ ࡌࡍ ࡈࡀࡍࡅࡐࡕࡀ‬ ‫‪55‬‬

‫ࡖࡃࡀࡓࡀ ࡖࡉࡍࡓࡉࡂ ࡄࡀࡅࡉࡀ‬ ‫ࡁࡄࡉࡓࡀࡉ ࡅࡊࡋ ࡌࡀࡍ ࡖࡁࡃࡉࡁࡍࡀ‬

‫ࡉࡍࡕࡉࡀ ࡅࡉࡍࡎࡀࡒ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬ ‫ࡏࡅࡓࡑࡇ ࡉࡍࡄࡅࡉࡋࡇ ࡎࡉࡌࡀࡀࡊ ࡄࡅ‬
‫ࡅࡔࡓࡀࡂࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡔࡉࡊࡀ‬ ‫ࡀࡕࡓࡀ ࡖࡋࡀࡓࡁࡀ ࡔࡀࡌࡔࡉࡇ‬
‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬
‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬
‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬
‫ࡅࡀࡌࡀࡓ‬ ‫ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡁࡀࡓ ࡒࡀࡓࡉࡀ‬
‫ࡅࡓࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ‬ ‫ࡀࡕࡀ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ‬
‫ࡅࡏࡓࡉࡉࡋࡀࡊ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ‬ ‫ࡀࡀࡍ ࡄࡀࡆࡉࡍ ࡄࡅࡉࡋࡀࡊ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ‬
‫ࡅࡆࡓࡉࡀ ࡁࡅࡊࡁࡀ ࡅࡀࡈࡀࡈࡀ‬ ‫ࡌࡊࡀ ࡀࡋࡌࡀ ࡌࡋࡉࡀ ࡁࡉࡔࡅࡕࡀ‬
‫]‪[46‬‬ ‫ࡅࡏࡓࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ‬ ‫ࡀࡕࡀ ‖ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ‬ ‫‪5‬‬

‫ࡖࡃࡀࡓࡀࡊࡕࡁࡅࡍ ࡅࡊࡁࡀ ࡅࡀࡈࡀࡈࡀ‬ ‫ࡖࡀࡀࡍ ࡏࡕࡉࡋࡀࡊ ࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ‬

‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ‬ ‫ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡁࡀࡈࡋࡀࡍ‬
‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡍ‬ ‫ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡁࡀࡈࡋࡉࡍ‬
‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ‬ ‫ࡅࡊࡁࡊࡉࡀ ࡅࡌࡀࡆࡍࡀࡋࡀࡕࡀ ࡖࡏࡔࡅࡌࡉࡀ ࡁࡀࡈࡋࡉࡀ‬
‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ‬ ‫ࡆࡉࡒࡀ ࡅࡅࡍࡓࡀ ࡅࡌࡉࡀ ࡁࡀࡈࡋࡉࡀ‬ ‫‪10‬‬

‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ‬ ‫ࡀࡓࡁࡀ ࡆࡉࡒࡉࡀ ࡖࡁࡀࡉࡕࡀ ࡁࡀࡈࡋࡉࡀ‬

‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ‬ ‫ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ ࡁࡀࡈࡋࡉࡀ‬
‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ‬ ‫ࡅࡊࡋ ࡖࡏࡁࡉࡃ ࡅࡌࡀࡁࡀࡃ ࡁࡀࡈࡉࡋ‬
‫ࡅࡏࡓࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ‬ ‫ࡀࡕࡀ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ‬
‫ࡅࡏࡓࡉࡋࡀࡊ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ‬ ‫ࡀࡀࡍ ࡄࡀࡉࡆࡉࡍ ࡄࡅࡉࡋࡀࡊ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ‬ ‫‪15‬‬

‫ࡀࡀࡍ ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡇ‬ ‫ࡖࡀࡕࡉࡀ ࡀࡓࡉࡀ ࡅࡃࡀࡓࡀࡋࡇ‬

‫ࡀࡀࡍ ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ‬ ‫ࡖࡀࡕࡉࡀ ࡃࡉࡁࡀ ࡅࡃࡀࡓࡀࡋࡇ‬
‫ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ‬ ‫ࡖࡀࡕࡉࡀ ࡂࡀࡀࡍࡁࡀ ࡅࡂࡀࡉࡍࡁࡋࡇ‬
‫]‪[47‬‬ ‫ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ‬ ‫ࡖࡀࡍࡋࡐࡀ ࡁࡅࡍࡓࡀ ࡅࡁࡀࡔࡋࡀ ‖‬
‫ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡇ‬ ‫ࡖࡀࡍࡋࡐࡀ ࡁࡔࡉࡊࡀࡍ ࡅࡌࡉࡔࡕࡉࡊࡀࡍ‬ ‫‪20‬‬

‫ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ‬ ‫ࡖࡀࡍࡋࡐࡀ ࡁࡌࡉࡀ ࡅࡈࡀࡁࡀ‬

‫ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡇ‬ ‫ࡖࡀࡐࡉࡉࡔࡀ ࡁࡂࡅ ࡃࡉࡁࡀࡍ‬
 11:50 – 12:22
50 Blessed is the one who is saved
Blessed is the one who didn’t lie down
Blessed is the one who, in this age,
Blessed is the one who has put on a laurel,
Blessed are the female disciples,
55 free from the pollution, the snare,
My chosen ones! Everyone who is at the end
may his mind become a support for him.
the place where the sun never sets,
The triumphant Life speaks,
In the name of the Great Life,
12. An excellency calls from beyond, saying,
“Come, be a shepherd’s helper for me,
“So, shall I be a shepherd’s helper for you,
How full the world is with wickedness,
5 “Come, be a shepherd’s helper for me,
“What if I bring to you splendid sandals,
Heaven and the earth will come to nought,
The sun and the moon will come to nought,
Stars and constellations will come to nought,
10 Wind, fire, and water will come to nought,
The house’s four winds will come to nought,
Fruits, vines, and trees will come to nought,
All that is made and done will come to nought,
Come, be a shepherd’s helper for me,
15 “How shall I be a shepherd’s helper for you,
If a lion comes and takes one,
If a wolf comes and takes one,
If a thief comes and steals one,
If one falls in a fire and burns up,
20 If one falls in the muck and gets stuck,
If one falls in the water and drowns,
If one remains behind in the fold,
Translation | 35
from the Seven and the Twelve who steal sheep.
and fall asleep, and who did not love deep sleep.
though weak, has come to his end intact.
and has put on a turban besides.
who are free from Spirit’s snares,
and the chain that never ends.
of the Age of Mars,
He will come rise to the everlasting abode,
and the lamps of light do not grow dim.
and the man who went here triumphs!
may the sublime light be magnified!
and tend a thousand out of a myriad for me!”
and tend a thousand out of a myriad for you?
and sown about with thistles and thorns!”
and tend a thousand out of a myriad for me!”
to tread the thistles and thorns with?
but the splendid sandals are everlasting.
but the splendid sandals are everlasting.
but the splendid sandals are everlasting.
but the splendid sandals are everlasting.
but the splendid sandals are everlasting.
but the splendid sandals are everlasting.
but the splendid sandals are everlasting.
and tend a thousand out of a myriad for me!”
and tend a thousand out of a myriad for you?
from where shall I get a replacement?
from where shall I get a replacement?
from where shall I get a replacement?
from where shall I get a replacement?
from where shall I get a replacement?
from where shall I get a replacement?
from where shall I get a replacement?”
Another random document with
no related content on Scribd:
prisoner. As the French were much fatigued, and on foot, they could
not pursue the enemy, so that numbers of English and Gascons
escaped; and about eight hundred or a thousand retreated into
Châtillon, among whom were the count de Candale, son to the
captal de Buch, the lords de Montferrant, de Rosem, and
d'Anglades: the lord de l'Esparre escaped also, who had been the
principal author of this rebellion. Those who could not enter the town
fled by land or water,—but in regard to the last, they were mostly all
drowned.
The count de Penthievre, the bailiff of Touraine, and several French,
having at length mounted their horses, pursued the runaways as far
as the walls of St Emilion[157], killing all they could overtake. When
the French were recovered from their fatigues, they buried the dead,
consisting of four or five hundred on the side of the English. On the
morrow, the french marshals ordered all their artillery to be brought
to bear on the walls of Châtillon, to rejoice those within it; but when
the townsmen saw these vast preparations, they began to humble
themselves, and to lower the pride with which they were filled, by
surrendering themselves to the king's will; they were estimated at
fifteen hundred combatants: and the chief lords were constituted
prisoners to the king.

FOOTNOTES:
[151] St Jean d'Angely,—an ancient town in Saintonge, 38
leagues from Bordeaux.
[152] Challais,—in Saintonge near Saintes.
[153] Eight score,—probably eight hundred.
[154] His age. He was then 86 or 87 years old.
[155] 'He fell gloriously, together with his gallant son the lord l'Isle,
who, though entreated to escape by the dying hero, chose to
share his father's fate rather than quit the field[156].'
Andrews' Hist. of Great Britain, A.D. 1453, 4, 5.
[156] 'The herald of this glorious veteran sought out the body
amongst the heaps of slain, wept over it, and embraced it with
these pathetic words: 'Alas! my lord, and is it you? I pray God
pardon all your misdoings! I have been your officer of arms 40
years and more: it is time that I should surrender to you the
ensigns of my office.'—Thus saying, with the tears gushing from
his eyes, he threw his coat of arms over the corpse, thus
performing one of the ancient rites of sepulture.'
Registre de Wyrkson, apud Anstis.
[157] St Emilion,—on the Dordogne, near Libourne, six leagues
from Bordeaux.
 CHAP. LV.
AFTER THE REDUCTION OF CHÂTILLON, THE
FRENCH TAKE ST EMILION AND LIBOURNE.—THE
KING JOINS HIS ARMY BEFORE BORDEAUX, IN
WHICH WERE GREAT NUMBERS OF ENGLISH.—THAT
TOWN SURRENDERS ON CAPITULATION.
After the surrender of Châtillon, the french commanders marched
the army and artillery to St Emilion, the garrison of which instantly
submitted, as it was impossible to make any resistance, and were
mercifully received. Thence the army advanced toward Libourne,
which had not willingly turned to the English when lord Shrewsbury
first arrived at Bordeaux; but the french garrison, hearing of his
coming, had fled: the townsmen were, therefore, forced to submit,—
and, on this account, they were admitted into favour with the king.
At this time, the count de Clermont, as lieutenant-general for the king
of France in Guienne and the Bordelois, kept his army on the other
side of the Gironde. He had with him the count de Foix, the count
d'Albreth, the lord d'Orval his son, sir Theaulde de Valpergue bailiff
of Lyon, the lord de Saintrailles master of the horse to the king, sir
Bernard de Béarn, the viscount de Turenne, the lord de Lavedan,
and many other captains, to the number of eight hundred lances and
archers, who acted so prudently that the english forces in that
country, and in Bordeaux, to the amount of eight thousand
combatants, never offered them battle, nor prevented them making
prisoners, or destroying convoys of provision and wine. On the 14th
day of July, the counts de Clermont, de Foix, and d'Albreth, laid
siege to the new castle in Medoc, and remained before it fourteen
days. The governor for the king of England was a knight of Gascony,
called the lord de l'Isle, who, seeing the impracticability of defending
it with success, surrendered it to these lords.
The french army was thence marched to besiege Blanquefort[158];
and the count de Foix, with his brother the viscount de Lautrec,
separated from it to lay siege to Cadillac[159], while the lord de
Saintrailles went before St Macaire[160], and reduced it to the king's
obedience. The lord d'Albreth likewise left the siege of Blanquefort,
and reduced the towns of Langon[161] and Villendras to obedience,
—so that two or three sieges were going on at the same time. To
regarrison their conquests, these lords had with them about a
thousand lances, and a sufficiency of archers, comprehending the
men of the count d'Armagnac, under the command of an esquire
called L'ainé de Lange, seneschal of Rouergue.
During the siege of Cadillac, the count de Clermont never quitted
that of Blanquefort until it had surrendered to him.
On the 16th day of July, the king left the city of Angoulême, to join
his army in the Bordelois: he was accompanied by the counts of
Angoulême, of Maine, of Nevers, of Estampes, of Castres, of
Vendôme, and many other barons, knights and esquires, to the town
of Libourne. His army was then before Fronsac, which was held by
the English, who afterward surrendered it on capitulation of being
allowed to go to England,—and they marched out with only staves in
their hands. The army then crossed the Dordogne, to subdue the
country within the two rivers, and captured many towns from the
English.
The king advanced to Montferrant, and ordered a blockhouse to be
erected against Lormond, near Bordeaux, by a part of his army,
while another division was employed on the siege of the town and
castle of Cadillac.
On the other hand, the counts de Clermont, de Foix, d'Albreth,
d'Orval, and the bailiff of Lyon, with others to the amount of one
thousand lances and archers, had posted themselves near to
Bordeaux, on the side of the moors, to destroy all the corn and
provision, that those within Bordeaux might not reap any advantage
or profit by them.
On the 18th day of July, the king, in person, led his army against
Cadillac, when it was taken by storm. The first who entered was an
esquire named Gonfroy de St Hellin, bailiff of Chaumont in Bassigny,
—but the English retired into the castle, which was very strong.
Notwithstanding the strength of the place, the English, alarmed at
the great power and good order of the king's army, which consisted
of a thousand spears and a proportionate number of archers, were
forced to submit. They surrendered themselves, in the month of
October following, prisoners to the king, when their captain, called
Gaillard, was beheaded.
In the blockhouse before Lormond were posted the lord de Lohéac
marshal of France, with many other lords, knights, and captains, to
the amount of fifteen or sixteen hundred spears, archers, and
artillery,—and near to it were anchored the king's fleet of victuallers
from Brittany, Poitou, Spain, Holland, Zealand and Flanders, which
remained in the river Gironde, until Bordeaux surrendered to the
king.
In like manner had victuallers been sent from England; and on their
arrival the lord Cameise[162] had ordered their sails and stores to be
landed and secured in the town, that they might not depart hospite
insalutato; that is to say, without taking leave of their hosts. The
English also constructed another blockhouse opposite to and higher
than that of the French, although it profited them little,
notwithstanding so many in the town were attached to the king of
England, namely, the lord Cameise, the lord Clinton, the bastard of
Somerset, the lord de l'Esparre, the lord de Rosem, and from three
to four thousand English, and as many or more Gascons, one half of
whom were quartered in the town, and the other half in the
blockhouse, to guard their fleet.
Thus were these powers employed on the same duty in their
separate blockhouses from the first day of August until the 17th of
October, annoying each other by every possible means. Provision
began at length to fail in Bordeaux, to the great alarm of the English,
as was natural; and as they daily heard of towns in all directions
submitting, by force of arms, to the king, they made offers of a
surrender on a fair capitulation. The king consented, for two reasons:
first, because he was ready to render good for evil: secondly,
considering the mortality that was to be dreaded, if matters were
pushed to extremities, he was glad to compound for the departure of
the English on the following terms.
The city of Bordeaux was to be yielded up to him, and the
inhabitants were to remain his true and loyal subjects,—they taking
an oath never to rebel again, but to acknowledge the king of France
as their true and legal lord. The English were to be allowed to
transport themselves in their own vessels to England, or to Calais,
as they should please. But because some of the lords of that country
and city had maliciously and traitorously sought the alliance of
England, and had gone thither for that purpose, contrary to their
oaths and declarations made to the king in the preceding year, who,
at a very great expense and loss of men, had conquered them, the
king would reserve to himself the power of banishing from the
country of Bordelois twenty persons, according to his pleasure, such
as had gone to England to seek the aid of the English, and
particularly the lord de Duras, the lord de l'Esparre, and others. This
capitulation was signed on the 17th day of October, in the year 1453.
In truth, the king laboured greatly in these matters, both in body and
mind; for, after the aid of God, he was indebted for the peaceable
recovery of this country to his own prudent conduct, and to the
gracious manner with which he received those who returned to their
obedience. He was also supported by his vassals and subjects with
the same earnestness as if the recovery of his kingdom had
personally concerned themselves.
Sir Pierre de Beauveau, lord de la Bessiere, died of his wounds
three days after the taking of Châtillon, which was a great loss. Sir
James de Chabannes, grand master of the household, was likewise
slain there: he was much lamented, as he was a most valorous
knight.
The country being thus recovered, the king determined on going to
Tours, after leaving, for its defence, the count de Clermont his
lieutenant general, sir Theaulde de Valpergue, and sir John de
Bureau, treasurer of France and mayor of the city of Bordeaux, with
a sufficient force of men at arms, archers, and cross-bows. This was
become absolutely necessary by reason of their late treacherous
conduct, for, according to a maxim of law, 'Semul malus, semper
præsumitur malus.' It was therefore expedient to keep a heavy hand
on them, that they might be under greater subjection and prevented
from rebelling again.

FOOTNOTES:
[158] Blanquefort,—a town in Guienne near Bordeaux.
[159] Cadillac en Fransadois,—seven leagues from Bordeaux.
[160] St Macaire,—on the Garonne, nine leagues from Bordeaux.
[161] Langon,—one league from Cadillac from Bordeaux.
[162] Camus,—or Cameise. See Dugdale.
 CHAP. LVI.
THE GRAND TURK BESIEGES CONSTANTINOPLE,
AND BATTERS THE CITY WITH HEAVY ARTILLERY.—IT
IS TAKEN BY STORM.—THE CRUELTIES COMMITTED
THERE.—A REMEDY PROPOSED TO RESIST THE
TURK[163].
On the 4th of April, after Easter, in this same year 1453,
Morbesan[164], son of Orestes, great lords in Achaia, advanced near
to Constantinople, and, on the 5th day of this month, besieged that
city all round with two hundred thousand men,—sixty thousand of
whom were archers, and from thirty to forty thousand cavalry. About
a fourth part of them were armed with haubergeons and coats of
mail, others after the french manner,—some in the bulgarian manner,
and in different fashions. Many had helmets of iron, and others were
armed with bows and cross-bows. The greater part, however, of the
sixty thousand were without any other armour than targets and
turkish blades. The remaining hundred were composed of
merchants, artisans, followers of the army, pillagers, and destroyers
of the country.
There were very many bombards and culverins made use of at this
siege,—and one particularly large bombard, that shot stones twelve
spans and four fingers in circumference, weighing eighteen hundred
pounds. These bombards shot daily from one hundred to six score
times,—and this thundering lasted for fifty-five days, expending a
thousand weight of powder each day, which was necessary for the
numerous culverins that were employed.
The Turk had likewise a fleet of sixteen or eighteen galleys, and from
sixty to eighty galiots, having each eighteen or twenty oars, and from
sixteen to twenty small barks, called Palendrins[165], to transport
horses in, and plenty of gun-carriages. When the siege had been
regularly formed, Sangombassa[166] principal minister to the Turk,
and who had the greatest credit and authority with him, had
transported over land, the distance of two or three miles, from sixty
to eighty galleys, and other armed vessels, into the Melse
Mondagarin[167], near to Pera, and between the two cities. The
Turks could not by any other means enter the harbour of
Constantinople, as the Bosphorus and the straits of the Dardanelles
were strongly guarded by the Christians, who were so posted that
they could relieve each other when attacked.
The commander of this expedition was a Turk called Albitangoth[168],
who broke through four of the genoese ships. The Turk appointed
another commander to surround the city by sea and land.
Constantinople is a very strong city, of a triangular form, twenty miles
in circuit on the land side, and five miles wide from the land
boundary to the harbour and gulf. The walls on the land side are very
strong and high, having barbicans and loop holes on the top, well
fortified without by the ditches and ramparts. The principal walls are
from fifteen to twenty-two fathoms high: in some places six, and in
others eight fathoms wide: the outworks are twenty fathoms high and
three in thickness, and the ditches ten deep. The city contained from
twenty-five to thirty thousand persons, and six thousand combatants.
In the harbour were thirty ships and nine galleys, to defend the chain
that had been thrown across it: of this number were two armed
vessels, and three merchant ships, from the Venetians; three
belonging to the emperor,—and one to sir John Justinian, a Genoese
in the pay of the emperor.
Constantinople, although besieged by sea and land, and strongly
battered by bombards and cannon, held out for fifty days, during
which a captain of one of the galleys, in conjunction with others
ordered on this service, attempted to set fire to the turkish fleet; but
the galley was sunk by a heavy stone from a bombard, and the
others ran on the sharp stakes with which the Turks had fortified the
van division of their fleet.
On the land side, Sangombassa, king of the Albanians, had in his
army many who had been accustomed to work in gold and silver
mines,—and he ordered them to open fourteen mines under the
walls of the city, to throw them down. As these mines were opened
at a distance from the walls, the Christians countermined them, and
at times stifled the Turks in their mine with smoke, or suffocated
them with stinks: at other times they drowned them, by introducing
water suddenly on them, or destroyed them by fighting hand to hand.
Sangombassa constructed a high and strong tower of wood that
overtopped the walls, and threw across an arm of the sea a bridge of
boats one thousand fathoms in length and seven wide, for the army
to cross, besides erecting other smaller towers that were both light
and strong, and could be moved from one place to another when
wanted. There were daily skirmishes, in which many were slain on
each side,—but for one that was killed in the town one hundred were
destroyed of the besiegers.
At this siege were many greek Christians, and others from different
parts, who, although subjects to the Turk, are not constrained to
renounce their religion: they therefore pray to and adore God at their
pleasure. There were beside several captains and powerful Turks,
who, out of spite to Sangombassa, as he oppressed them much,
gave information to those in the town, by letters fastened to arrows
and by all other possible means, of what was going forward in the
camp. Among other things, the Christians were informed of the grand
Turk having held a council of his ministers and principal persons for
four whole days; and that in this council a captain, called
Colombassa[169], had advised the raising of the siege, saying to the
Turk, 'Thou hast done thy duty: thou hast already given many great
battles to the Christians, and at each time numbers of thy people
have fallen. Thou seest from the fortifications and defence of the city
that it is impregnable,—insomuch that the more thou sendest to
attack it, so many more are left dead before it. Those who have
mounted the walls have been repulsed or slain,—and thy ancestors
never had the power nor the inclination to advance so far as thou
hast done, which ought to satisfy thy ambition, without wishing the
total destruction of thy people.'
So much was said by others, in consequence of this harangue, that
the Turk doubted within his own breast whether he should return,
and erect two columns on the spot where he then was, to proclaim to
the world that he had done more than any of his predecessors had
ever undertaken, and to inform posterity that no Turk had ever before
dared to approach so near to Constantinople.
Sangombassa was of a contrary opinion, and thus addressed the
Turk: 'Thou hast shown thyself the strongest. Thou hast overthrown
part of the walls; we will completely destroy the remainder. Only let
us give one more determined attack,—and, if we then fail of
conquest, we will submit to act according to thy pleasure.' He
expressed himself with so much warmth and earnestness that the
Turk consented to his proposal; and intelligence thereof was
conveyed into the town, with exhortations to hold out with courage
for a few days longer, and the siege would assuredly be raised.
The Turk, being resolved to storm the city, ordered a solemn fast to
take place three days before the time fixed on, in honour of the God
of Heaven, whom alone he adores. It was kept very strictly for the
three days, none of the army eating any thing during the day-time;
but at night they feasted, and their camp and fleet were then
illuminated with a multitude of torches, so that land and sea seemed
on fire: they added loud music with drums and other instruments, for
with trumpets they were ill provided.
When the time arrived for the storming, both parties seemed
determined on victory or death. The attack began very slowly in the
evening, and the Turk had made the following arrangement of his
forces:—Siglardy[170], captain-general of Turkey, was posted, with
twenty thousand men, at the gate of Pucchi, where was the heat of
the battle: Sangombassa, with about a third of the army, was posted
at the gate St Romain, about a mile distant from Pucchi. Ebbigabeth,
governor-general of Greece, was placed on the side of
Galigaria[171], near to the emperor's palace. The greater part of the
mines were two miles distant from St Romain. The renegade
Albanian, Sangombassa, was posted on the other side of the canal
near to Pera, with other renegade Christians; for, in these countries,
many daily recant from their religion.
At the commencement of the attack, the Christians defended
themselves well, particularly at St Romain, which was the weakest
part of the walls; for lately good part had been damaged, and even
thrown down. The heavy cannon and the culverins kept up so brisk a
fire that breaches were made of many fathoms wide in several
places; and the firing was so incessant that the sky could scarcely be
seen for the thickness of the smoke.
The besieged instantly repaired the breaches with old casks and
bags of earth, and defended themselves as well as they could. At
this spot was sir John Justinian, who behaved with great courage:
indeed, the whole city placed their dependance on his abilities.
As a last effort, the grand Turk now advanced thither in person, with
two banners and ten thousand chosen men for his guard, beside an
infinity of Turks, with scaling ladders, moveable wooden castles, and
other engines. The attack was become very bloody: the ditches were
filled, and the walls scaled. At this critical moment was sir John
Justinian wounded by a ball from a culverin, and carried off to be
dressed, after he had resigned his command to two genoese
gentlemen. The Turks pursued their success,—and the Christians,
seeing themselves overpowered, and that sir John Justinian had
quitted his command, which they mistook for his having fled,
abandoned the walls, and ran away. Thus did the Turks enter
Constantinople, the 28th day of May, in the year aforesaid, putting all
to the sword who made any resistance[172].
No attack was made on Pera, for the greater part of the inhabitants
were in Constantinople assisting in its defence. Those who had
remained did not attempt to carry away any of their effects, but
deliberated to send the keys of their town to the Turk, and offer him
the city, in which were six thousand men, and throw themselves on
the mercy of God. A good many of both sexes, however, embarked
on board a genoese vessel to escape, and one ship laden with
women was seized by the Turks.
The emperor of Constantinople died there. Some say that he was
beheaded,—others, that he was squeezed to death by the crowd as
he was attempting to escape by one of the gates: both may
perchance be true,—as he may have been pressed to death, and the
Turks may have cut off his head afterwards.
This was a melancholy event for the Christians; for after the Turks
had gained peaceable possession of the city, they entered the
churches, more especially the cathedral of St Sophia, which is a very
large and magnificent building,—and finding it full of ladies, damsels,
and others of high rank, they ravished them all without any
distinction, and in contempt of God our Creator and of the catholic
faith. The Turk even violated the empress in this church, made her
his concubine, and carried her with him when he departed from the
city. His troops indulged themselves with impunity in every luxury
and detestable vice.
The large galleys of the Venetians, and from Trebisonde, waited until
the middle of the ensuing day to save some of the Christians, and
about four hundred embarked on board. In the number was Jacques
Totaldi[173], who had been on guard at a part of the wall distant from
where the Turks had entered: perceiving that all was lost, he made
for the shore, and by swimming saved himself on board one of these
galleys.
Had the venetian fleet, under the command of John la Rendour[174],
arrived the preceding day with his troops, most assuredly the city
would have been relieved,—for it consisted of nine galleys and
twenty other vessels. It arrived the day after the conquest at
Negropont.
It has been estimated, that the plunder the Turks made in
Constantinople amounted to four thousand millions of ducats: the
loss of the Venetians alone was said to be fifty thousand ducats. The
Genoese saved on board their galleys twenty thousand: the
Florentines lost twenty thousand,—the merchants of Ancona fifteen
thousand. From conversations with different Turks, we have heard
that the grand Turk, when only twenty-three or twenty-four years old,
was more cruel than Nero, and delighted in shedding blood: he was
bold and ambitious, and more ardent to conquer the world than
Alexander or Cæsar. It is alleged that he possesses larger territories,
and greater power, than any other monarch whatever. He has
different histories read out to him,—and demands the reason why
such and such things have been done. He holds it an easy matter to
throw a bridge from Megara[175] to Venice, for a passage to march
his army thither. He inquires where Rome is situated,—and after the
duke of Milan, of his valiant deeds, and other affairs. He can talk of
nothing but war; and declares that he will make Constantinople his
seat of empire, for that he is able and desirous to establish a large
navy. He imagines that there is not a prince on earth but will bring
him the keys of his towns before he calls for them, considering that
he has taken by storm Constantinople, the strongest city in Europe,
and so powerful that it was thought no army, however great, could
accomplish it, and that he and his troops are bold in arms, holding
their lives of no value to gain an object. It is supposed that the Turk
will not this summer attempt any other warlike enterprise, but attend
to his new settlement in Constantinople, unless some places he may
wish for should surrender quietly. His soldiers want to return to their
homes to enjoy and repose themselves, but he keeps them strictly to
good discipline, that he may be prepared to resist any attacks that
shall be made upon him. However, if the Christians would firmly
unite, and act promptly, they would drive him out of Europe, never to
return again.
This would be the plan I would offer for so desirable an object: First,
an universal peace must be established in Christendom; then the
Venetians, the duke of Milan, the Florentines, and the other princes
of Italy, should raise an army of twenty thousand horse, well
appointed, and under able captains, who should lead them to Pera,
through Albania, as far as the possessions of the Christians, where
they should halt in a country well supplied with all kinds of provision.
They will be there secure, and instantly joined by the Albanians,
Sciavonians, and other Christian nations, who will unite in the
defence of the catholic faith.
In addition to this army, another should be formed at sea by the king
of Arragon, the Venetians, the Genoese, the Florentines, and other
maritime nations, whose fleets will be fully sufficient to conquer that
of the Turk if it be not greatly increased to what it is at present. This
fleet should sail for the port of Negropont, and take Sagripoch[176],
and other places, from the Turk: it should likewise blockade the
passage of the Dardanelles, and prevent any intercourse between
Turkey and Greece.
The emperor of Hungary, the Bohemians, the Poles, the Walachians,
and other nations in that quarter, should raise an army under the
command of John Waiwoda[177], who is much feared by the Turks,
and enter Turkey by Adrianople; and all these armies should so
manage that their invasions take place at the same time, and that
good intelligence reign among them that the success may not be
doubtful.
The Turk, with all his efforts, cannot raise a greater army than two
hundred thousand men, including bad and good; and it must be
added, that among the number are many Christians, and others of
his subjects, that follow him unwillingly, who on the approach of a
sufficient army of Christians will desert and join them.
The Turks, by nature and custom, will not wait to be besieged, but
continually keep the field, which will the more easily encourage
desertions. The Christians from Russia must join this division of the
united forces.
The Caramanian, who is a great prince, and a bitter enemy to the
Turks, should he be informed of this intended warfare against the
Turk, he will harrass him much, and, with some inducements, may
probably become a Christian. In Greece, there will not be a common
peasant but will exert himself to bring provisions to the Christian
army. On the other hand, the Turks will be straitened for provision, as
their resources from Greece will be cut off by sea; and it may be
supposed that the Greeks will be anxious to recover their lands by
the sword,—and the moment that the two armies shall approach
Turkey, the whole of the unbelievers' army must be nearly famished
and defeated.
Should the Christians, however, delay their exertions, and allow the
Turk time to strengthen himself by sea and land, there can be no
doubt but that he will cause great damage to the Christians, which
God forbid!
In the venetian galley, eight citizens of Venice returned, who had
been settled at Constantinople; but thirty-eight gentlemen and forty
others remained behind. May God speedily assist them in their
deliverance.

FOOTNOTES:
[163] M. du Cange says, that this chapter must be compared with
Phrantzes.
This chapter, containing the hearsay account of transactions
which took place at a considerable distance from the kingdom of
France abounds, as it might be expected, with errors, the
correction of which, as they occur, would be a task equally
laborious and unprofitable. Whoever wishes to make himself
acquainted with the details of the siege and capture of
Constantinople by Mahomet II. may peruse the 68th chapter of
Gibbon's History of the Decline and Fall of the Roman Empire.
[164] Morbesan. Mahomet II. son to Amurath or Morad II.
[165] Palendrins,—Palendric,—a flat boat.——Du Cange's
Glossary.
[166] Sangombassa. Q.
[167] Melse Mondagarin. Q, the sea of Marmora?
[168] Albitangoth. Q.
[169] Colombassa. Q.
[170] Siglardy. Q.
[171] Galigaria. Q. Galata?
[172] 'Constantinople had long been aimed at by the turkish
power; but the diversions formed by Huniades and George
Castriot had retarded an event, which the effeminacy and
profligacy of both rulers and people had rendered inevitable.
Constantine Drakoses, the last emperor, merited a better fate, if
there could be a better, than dying for his country. When he found
Mohammed determined to besiege his city, he raised what force
he could, which amounted to no more than three or four thousand
men; nor could the imperial treasury afford to continue in its pay a
celebrated german engineer, who, on his stipend being lessened,
went in disgust to the Turks, and cast those immense pieces of
cannon which are still the wonder of the Dardanelles.
'To Giustiniani, a Genoese, who, with five hundred men, came to
defend the city, Constantine gave the chief command, promising
to make him prince of Lemnos if he drove off the Turks.
Meanwhile the citizens sat like ideots determined to suffer the
extremities of war, and expose their wives and children to
violation and slaughter, rather than support an emperor who they
knew wished to unite the greek with the latin church.
'Mohammed had four hundred thousand men in arms around the
city; but though his fleet was large, he could not approach the
walls by the harbour, and had even been witness to the success
of five ships from Genoa, who had forced their way through his
numerous navy. To remedy this, he contrived by engines, and an
immense strength of hands, to draw a vast detachment of galleys
over a peninsula into the harbour, and then the blockade was
complete. The cannoneers, too, of the Turks were instructed by
an hungarian ambassador (moved by a foolish prophecy that
Christendom would never thrive until Constantinople was taken,)
how to do the most damage to the old and ruinous fortifications of
the devoted city.
'When all was ready for an assault, Mohammed sent to offer lives,
liberty, and goods, to the emperor and people, with settlements in
Greece, if they would give up the place,—but in vain. The Turks
were at first gallantly repulsed, Constantine defending the breach,
and Giustiniani bravely seconding his efforts: unhappily the latter
being seized with a panic, on receiving a slight wound, and
quitting his post, the Italians, who were the strength of the
besieged, followed, and the enemy burst in with hardly any
opposition. The wretched emperor saw that all was lost,—and
was only heard to say, 'Alas! is no Christian here to strike off my
head?' A Turk performed that office; and Mohammed with his
army rushing in, every bar to slaughter, rapine, and violence,
gave way.
'Meanwhile numbers of the Greeks stood calmly around the
church of Santa Sophia, while others coolly employed themselves
in a solemn procession, deluded by a fanatic, who had foretold,
that as soon as the infidels should force their way to a certain part
of Europe, and enriched every province, but particularly Italy, with
their science.
'The whimsically superstitious are fond of a silly remark, that as
the western empire began and ended with an Augustus so did
that of the east begin and end with a Constantine; but a much
more useful speculation from the dreadful fate of this metropolis,
and still more from that of Rome in 1527, presents itself to the rich
and indolent citizen, viz. that opulence, far from securing its
owners, only holds out a bait to the destroyer; and that no wealthy
city should think itself secure without union, good government,
and military exertions, among its inhabitants.'
Andrews' Hist. of Great Britain.
[173] Totaldi. Q.
[174] John la Rendour. Q. Giacopo Loredan? He sailed from
Venice with only five galleys, and was to take up five more in the
ports of Dalmatia and Candia.
Storia della Repubblica di Venezia.—Laugier.—Tom. vii. p. 63.
[175] Megara. This must be a mistake: indeed, the whole chapter
is exceedingly confused.
[176] Sagripoch. Q.
[177] John Waiwoda. Q.
 CHAP. LVII.
THE TURK SENDS LETTERS TO THE POPE, WHO, IN
CONSEQUENCE, WISHES TO FORM A CROISADE
AGAINST HIM.—LE BLANC[178], KNIGHT-MARSAL OF
HUNGARY, DEFEATS THE TURKS NEAR THE PORT OF
SAMBRINE[179].
The grand Turk, moved by presumption at his unexpected success
and prosperity, and through his great pride, sent two letters to pope
Nicholas, of similar contents,—the one in Latin, the other in French.
The tenour of the last was as follows: 'Morbesan lord of Achaia, son
to Orestes, with his brothers,—to the high priest of Rome, health,
according to his deserts. Whereas it has lately come to our ears that,
at the request and prayers of the people of Venice, you have publicly
preached in your churches, that whoever shall take up arms against
us shall receive in this life a remission of his sins, with a promise of
life eternal hereafter. This we did not hear of until the arrival of some
pilgrims, who have crossed the sea in venetian vessels,—and it has
caused in us the utmost astonishment. Although you may perhaps
have received powers from the God of thunders to absolve and
release souls, so much the more prudently and discreetly should you
exercise this power, nor by such means induce the Christians to act
hostilely against us, and more especially the Italians; for we have
lately had information that our fathers have declared the turkish
nation was innocent of the death of your Christ crucified,—and that
they neither possess nor have any knowledge of those places which
are by you held sacred, and that we have always had the jewish
nation in hatred, who, from what we have read in histories and
chronicles, did most treacherously betray and deliver up the Christ
to the roman judge in Jerusalem, to suffer death on the cross.
'We marvel, therefore, and grieve, that the Italians should be our
enemies,—for we are naturally inclined to be attached to them, as
being, like to ourselves, of the issue of the trojan race, and of ancient
birth. We are sprung from the same blood, and regularly descended
from king Priam and his line; and it is our intention to advance with
our armies to those parts of Europe that have been promised to us
by the gods of our forefathers. We have also the intention of
restoring Troy the great, and to avenge the blood of Hector and the
queen Ixion[180], by subjecting to our government the empire of
Greece and punishing the descendants of the transgressors. We
also intend subjugating the island of Crete, and the others in that
sea, of which the Venetians have robbed us by violence.
'We require, therefore, that you act with more discretion, and that
you impose silence on your preachers in Italy, that they may no
longer comply with the requests before mentioned of these
Venetians, and provoke the Christians to wage war against us, as we
have no cause of warfare against them from any difference in our
creeds. It is of no importance that we do not put our whole faith in
your Christ, since we allow him to have been a very great prophet;
and as we do not follow his law, we are not to be compelled to
believe in him.
'If any dispute has arisen between us and the Venetians, it is without
colour of justice, or of authority from Cæsar or from any other prince.
Through their pride and ambition, they have possessed themselves
of many islands and other places that formed part of our
government,—which usurpations we cannot and will not longer
suffer, for the time of repossession is near at hand.
'For these and other reasons you ought therefore to be silent, and
desist from your enterprises, especially as we know the Venetians to
be a distinct people, in their manners and laws, from the Romans,
although they think themselves superior to all the world; but, by the
aid of our great god Jupiter, we will bring their pride and insolence to
an end. Should you not prudently desist from your intentions, we
shall march our whole force against you, aided by the numberless
kings of the east, who seem now to be slumbering; and we will bring
an irresistible force by sea and land, not only against you and your
walking pilgrims bearing the cross, but also against Germany and
France, should you excite them to war upon us.