Passages similar to: Yasna (Gathas) — Yasna 44 — Ushtavaiti Gatha
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Yasna (Gathas)
Yasna 44 — Ushtavaiti Gatha (20)
(And how as to our deluded foes?) Have Daêva-(worshippers) e’er reigned as worthy kings? (This verily I ask of Thee, the Daêva-worshippers) who fight for these (who act amiss? Have they well reigned) by whom the Karpan and the Usig(k) gave the (sacred) Kine to Rapine , whence, too, the Kavian in persistent strength has flourished? (And these have also never given us tribal wealth nor blessings), nor for the Kine have they brought waters to the fields for the sake of the Righteous Order (in our hosts), to further on their growth (and welfare)! 111:1 Some who seldom cite the Pahlavi follow it here; nîyâyisno zak mûn aêtûno nîyâyisno î Lekûm [dînô]. Otherwise one might p. 112 read nemê with B.V.S. (variation) in Y. LVIII, 3, and render, 'how shall I bow myself in your worship?' 112:1 The Pahl. hamkardâr is likewise followed. The alteration to hâkôrenâ is very interesting, but, I think, hardly necessary. 112:2 Observe the great difficulty in referring Khshmâvatô to a human subject. Here we have 'the homage of the One like You (of Yours(?)' some would say); in Y. XXXIII, 8 we have Yasnem Mazdâ (Ahurâ) Khshmâvatô; in Y. XXXIV, 2 Khshmâvatô vahmê; in Y. XLIX, 6 Tãm daênãm yâ Khshmâvatô Ahurâ. Khshmâvatô is sometimes merely a way of saying 'of Thyself,' as mavaitê = to me. 112:3 Observe also the emphasis on his 'drawing near'; otherwise 'let Your one declare it to my friend' (?). 112:4 See Roth, Y. XXXI, 8. See, however, also de Harlez's suggestion, perhaps after the hint of the Pahlavi: 'qu’elle a été l’origine?' Here we have another instance where an entire verse seems to allude to Ahura in the third person with an address to Him thrown in, or at the close. In connection with angheus vahistahyâ Ahura must be the pourvya, as in Y. XXXI, 8, where Roth renders vornehmster. The guardian is also Ahura (see Y. XXXI, 13). 112:5 I cannot fully accept the hint of the Pahlavi here as others do who seldom heed it. I do not think that 'sin' is so much indicated as 'destruction.' 112:6 Mainyû is suspiciously expressive as a vocative; perhaps 'by spiritual power' would be safer. 113:1 'As a generator (?).' 113:2 Bartholomae follows the Pahlavi here as rendered by Ner. putting hveng and starem (-ãm) in the genitive, which is in itself far better than to regard dât as governing two accusatives. One would, however, rather expect hveng starãm adhvânem dât. 113:3 All follow the Pahlavi here, which renders with allowable freedom. Nerefsaitî (= Pahl. nerefsêd; Ner. nimîlati; Persian kâhad) might possibly be explained as a nasalised form of an Aryan correspondent to arbha, as nas = as. 113:4 Possibly from thine influence (?). 113:5 The infinitive vîduyê (= vîdvê) lies here in an unusual place, at the end of the sentence. It is because the word has no stress upon it. The emphasis rests on the objects which he desires to know about; the entire connection deals with 'knowing'; it has no prominence. 113:6 This rendering is not supported by the Pahlavi, which seems to report a rendering from some text with an a privative, and a form of dar. The 'unsupported' object might mean the 'air-space.' See the suggestion of Bartholomae 'the earth and the air-space,' comparing the later Sanskrit. 113:7 Or 'for velocity,' adverbially. Velocity, however, in the abstract as the object yoked-on, is rather too finely drawn. I should prefer p. 114 the fleet ones, the lightnings. My rendering follows the indication of another, as a dual, but not as to full exegesis. One naturally supposes the yoking together of the winds and dark clouds to be meant. 114:1 Recall svàr yád ásmann adhipâ´ u ándho.—Rv. VII, 88, 2. 114:2 Ner.: 'Who gave us the lights with his keen discrimination? And who the darkness? Who, in his keen discrimination, gave (us our) sleep and waking; [that is, our diligence and activity?] Who is he who gave us the time of husaina, and the time of rapithvana [ ], and the method and calculation of him who discerns by means of the just rule [ ]?' 114:3 So also the Pahlavi indicates by 'stavar.' 114:4 So I prefer; but the indication of the Pahlavi deserves an alternative 'giver of bounty'; skar = kar. 'Geus azyau' was later a common expression for a mature animal, but possibly vulgarised from its older special use here. 114:5 Root nî (?). 114:6 I thus add as the Pahlavi translator indicates such an element in uzemem. 115:1 Frakhshnî = in abundance (Pahl. kabed; Ner. prakuram; Persian MS. bisyar). The thought refers back to anyâkâ vîduyê [-vê]. 115:2 Haug sagaciously renders as if mendâidyâi were a miswriting for pendâidyâi, which is in itself very possible, as an 'm' looks much like an inverted in MSS. So the Pahlavi records the irregularity also, from which Haug derived his idea. But Haug explains the word as an allusion to the five prayer-hours of the day. I doubt very greatly whether the five prayer-hours existed at the date of the composition of this passage. Such regulations grew up much later. The Pahlavi translator indicates elsewhere an accusative (meng = mãm) with an infinitive 'that I should give forth,' which is in itself far from impossible. He was aware (!) that meng could also equal man; see Y. LIII, 5. 115:3 Vaêdyâi is infinitively used for vôizdyâi. 115:4 I do think that it is necessary on the whole to postulate two similar words here (although Geldner's suggestion is most keen and interesting). Urvâkhsanguha and urvâkhsukhti do not favour a comparison with vrag here. The Pahlavi is indifferent: Kîgûn denman î li rûbânŏ zak î sapîr hû-ravâkh-manîh? So Ner. uttamânandah. Barth. beglückend. 115:5 Kâ-tâ = kéna-téna. 115:6 Or, 'let those things happen to me;' gam means 'come' more frequently than 'go,' here. Lit. 'let it thus advance.' 115:7 Kîgûn denman î li dînô yôs-dâsar î avêgak yôs-dâsaryôm? Ner.: Katham idam aham yat* dînim pavitratarâm pavitrayâmi; [kila, dînim katham pravartamânâm karomi]? As Zarathustra is p. 116 represented as sanctifying the Fire (in Y. IX, 1), so here he would doubly sanctify the Faith itself. He would 'hallow its name' and meaning. 116:1 Pavanas-hamdemûnîh-ketrûnêd [pavan hamkhadûkîh]. 116:2 I cannot regard the caesura in this verse as possessing ordinary importance, the mahvyau (mahyau) kistôis is especially dependent on the following words. The Pahlavi translator hints at an important solution, which is, that a pause should be made before usen; 'the wish of mine understanding wishes, and I wish (am wishing); Khûrsand hômanam = I am content.' If we can accept a break (a possibility far too little recognised), the usen as representing a nom. sing. would refer back to the meaning in mahvyau (mahyau). But reading îstîs (as irregular for îstayô on account of the metre) we might regard usen as a third pl. Or shall we take it as a quasi-third singular, usen being usãm (en = the nasal vowel; comp. ûkãm as a third sing. imper. after Barth)? Let 'the wish (îstis) of my enlightened understanding wish for Thee.' 116:3 Compare 'aêshãm tôi, Ahura! ehmâ pourutemâis dastê.' p. 117 Auserkoren is a fine but a bold rendering. Election is, however, included in all divine prescience. 117:1 I have no doubt whatever, but that mainyeus and dvaêshanghâ belong together. 117:2 The Pahlavi translation is as follows: 'That which I ask of Thee, tell me aright, O Aûharmazd! when shall the perfect mind come to those persons [that is, when does the mind of my disciples become perfect]? When shall it come to those who declare this Thy Religion, O Aûharmazd? Grant to me before these the proclamation of the truth. Against every other spirit which is malevolent I keep my guard.' 117:3 Yâis adverbially, or possibly, 'with whom I question.' 117:4 Kyanghat is, I think, simply the equivalent for kî (?) anghat = quî fit, how does it happen that? 'Stands' free for 'comes.' 117:5 The Pahlavi on the contrary takes perenaunghô in the sense of combating, pavan anyôkhshîdâ´rîh patkârênd = '(who) are opposing you through disobedience.' It is far from certain that he does not indicate some improvement in text, or rendering. 117:6 Or, 'the counsels of holy men.' 118:1 Ashâi with Geldner. 118:2 The Pahlavi anticipates us in the correct general sense here. It has nas,hônisnŏ. The Persian MS. renders the Pahlavi, hamâvandî nîst dehand î darwand. 118:3 Anâshê seems regarded as an infinitive by the Pahlavi translator, anayâtûnisno. 'For the destruction of those deceivers' is an obvious alternative to the rendering above (â nashê?). 118:4 Geldner and Roth render mat = Sanskrit mad; otherwise 'with complete protection.' Or is mat ablative for genitive: If thou rulest over me to afford me protection? The Pahlavi affords no indication. 118:5 The Pahlavi translator erred widely in his attempt to render the word anaokanghâ. As it is certain that his MSS. differed from ours often, they probably did so here. The verse alludes beyond a question to some expected battle in a religious war, and perhaps in a religious civil war. It is the most positive allusion to the 'strife of the two parties' (V. XXXI, 2) which has come down to us. It was a struggle concerning the religious vows, or doctrines; avâis urvâtâis yâ tû Mazdâ dîdereghzô. 118:6 The Pahlavi renders vananãm by 'good thing,' explaining 'the sovereign power.' 119:1 Verethrem-gâ thwâ, following the Pahlavi with Westergaard, Geldner, and Bartholomae. 119:2 Compare Y. XXIX, 2 and Y. XXVIII, 3; or it may mean 'promise to establish' (Barth.). Kizdî, however, hardly seems to need an infinitive with it; it may mean 'appoint.' Compare dámsu (patnî) for a better sense than 'house-lord,' also for deng patôis. 119:3 This casts additional light on the 'one that should come' in Y. XLIII, 7, 9, 11, 13, 15. 119:4 This recalls ahmâi yahmâi ustâ kahmâikît. 119:5 The comparison with gar has long circulated among Zendists. Many adopt it. It agrees admirably with the Pahlavi as to sense: Aîmat, Aûharmazd! damânŏ kardârîh î Lekûm, when is Your appointment of the time? 119:6 The Pahlavi va mûnik zak i li gôbisno hômand khvâstar. 119:7 Va sardâr yehevûnisnîh madam Haurvadad va Amerôdâd; Ner. Svâmino bhavishyanti upari Avirdâde Amirdâde; comp. also Y. XLIX, 8 fraêstaunghô aunghâmâ. Professor Jolly compares bûzdyâi with φύεσθαι (Inf. s. 194). The long since circulated comparison with bhug seems to me hardly so probable. It may, however, deserve an alternative: 'to enjoy Weal and Immortality'; but accusatives p. 120 do not fall so naturally to the end of the sentence in Gâthic or Vedic, without preceding related or qualifying words. 120:1 Those suspected of no partisanship for the Pahlavi translation follow it here as against Haug, who translated the words ustremkâ by et amplius! It means a camel; so the Pahlavi translator rendered many centuries ago before Europeans even knew what the Indian úshtra meant, which simple analogy Neryosangh first drew. Horses were material for sacrifice among the Persians according to Herodotus. The reasons for the prayer are not fully expressed. 120:2 So better than as a first person aorist subjunctive, if taêibyô is to be read. The Pahlavi, however, read taibyô, which is not lightly to be passed over. 120:3 The rendering 'take' has long circulated. I do not, however, prefer it here. 120:4 Weal and Immortality, but hî might refer to the two objects, 'the mares' and the 'camel.' 120:5 The ideal Zarathustrian; comp. Y. XXXI, 15; XLIX, 9. 121:1 So also the Pahlavi followed by all. Kadâr valman pavan zak vinâsisnŏ aîtŏ fratûm; [aîgas pavan-vinâskârîh pâdafrâs fratûm maman]? Âkâs hômanam zak mûn valman aîtŏ afdûm [mamanas darvandîh]? Ner. (with regard to him) who does not give the reward which has come for the one fitted for, or deserving of, it [to Garathustra's equal], (the reward) which the truthful man; [that is, the good man] is giving to him, what is the first thing which happens through this sin of his? [that is, what is his first chastisement in consequence of this fault?] (For) I am aware of what his punishment shall be in the end [ ]. 121:2 The Pahlavi translator either had a text with some form of pâ, or was otherwise misled. He renders mûn netrûnd, but gives the word the adverse sense of 'hindering' in the gloss. Ner., however, has pratiskhalanti which points to peshyêintî, and also tends to show that other MSS. of the Pahlavi (and among them the one used by Ner.) read differently from our three, K5, D. J., and the Persian transliteration. Kãm = Ved. kám with dat. 121:3 See Y. XXIX, 1. 121:4 Professor Wilhelm 'vigour' (De Infin. p. 14). Next: Yasna XLV Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... Index Next: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... » Sacred Texts | Zoroastrianism
And first then, in order that we may now resume that which I have said a thousand times already, there is no contradiction in saying that Almighty God...
(6) But, since you once asked me by letter, what in the world I consider the self-existent Being, the self-existent Life, the self-existent Wisdom, and said that you debated with yourself how, at one time, I call Almighty God, self-existent Life, and at another, Mainstay of the self-existent Life, I thought it necessary, O holy man of God, to also free you from this difficulty, so far as lay in my power. And first then, in order that we may now resume that which I have said a thousand times already, there is no contradiction in saying that Almighty God is self-existent Power, or self-existent Life, and that He is Mainstay of the self-existent Life or Peace or Power. For the latter, He is named from things existing, and specially from the first existing, as Cause of all existing things; and the former, as being above all, even the first existing of beings, being above superessentially. But you say, what in the world do we call the self-existent Being, or the self-existent Life, or whatever we lay down to be absolutely and originally and to have stood forth primarily from God? And we reply, this is not crooked but straight, and has a simple explanation. For we do not say that the self-existent Being, as Cause of the being of all things, is a sort of Divine or angelic essence (for the Superessential alone is Source and Essence and Cause of the existence of all things, and of the self-existent Being), nor that another Deity, besides the Super-divine, produces Life for all that live, and is a Life Causative of the self-existent Life; nor to speak summarily, that essences and personalities originate and make existing things, so that superficial people have named them both gods, and creators of existing things,--whom, to speak truly and properly, neither they themselves knew (for they are non-existent), nor their fathers,--but we call self-existent Being, and self-existent Life, and self-existent Deity, as regards at least Source, and Deity, and Cause, the One Superior and Superessential Source and Cause; but as regards Impartation, the providential Powers, that issue forth from God the unparticipating, (these we call) the self-existent essentiation, self-existent living, self-existent deification, by participating in which according to their own capacity, things existing, both are, and are said to be, existing, and living, and full of God--and the rest in the same way. Wherefore also, He is called the good Mainstay of the first of these, then of the whole of them, then of the portions of them, then of those who participate in them entirely, then of those who participate in them in part. And why must we speak of these things, since some of our divine instructors in holy things, affirm that the Super-good and Super-divine self-existent Goodness and Deity, is Mainstay even of the self-existent Goodness and Deity; affirming that the good-making and deifying gift issued forth from God; and that the self-existent beautifying stream, is self-existent beauty, and whole beauty, and partial beauty, and things absolutely beautiful, and things partially beautiful, and whatever other things are said and shall be said after the same fashion, which declare that providences and goodnesses issuing forth from God the unparticipating, in an ungrudging stream, are participated by existing things, and bubble over in order that distinctly the Cause of all may be beyond all, and the Superessential and Supernatural may, in every respect, be above things of any sort of essence and nature whatever. Next: Caput XII. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On Divine Names: C... Index Next: The Works of Dionysius the Areopagite: On Divine Names: C... » Sacred Texts | Christianity
The Letters, Letter XI: Dionysius to Apollophanes, Philosopher (1)
At length I send a word to thee, O Love of my heart, and recall to thy memory the many anxieties and solicitudes, which I have formerly undergone on...
(1) At length I send a word to thee, O Love of my heart, and recall to thy memory the many anxieties and solicitudes, which I have formerly undergone on thy account." For thou rememberest with what a mild and benevolent disposition I have been accustomed to rebuke thy obstinacy in error, although with scant reason, in order that I might uproot those vain opinions with which thou wast deceived. But now, adoring the supreme toleration of the Divine long-suffering towards thee, I offer thee my congratulations, O part of my soul, now that you are turning your eyes to your soul's health. For, even the very things which formerly you delighted to spurn, you now delight to affirm; and the things that you used to reject with scorn, you now delight to enforce. For, often have I set before you, and that with great precision, what even Moses committed to writing, that man was first made by God, from mud, and the sins of the world were punished by the flood, and in process of time, that the same Moses, united in friendship with God, - performed many wonders, both in Egypt and the exodus from Egypt, by the power and action of the same God. Nor Moses only, but other divine prophets subsequently, published similar things, not infrequently, who long before foretold that God should take the nature of man from a Virgin. To which statement of mine, not once, but often, you replied, that you did not know whether these things were true, and that you were entirely ignorant, even who that Moses was, and whether he was white or black. Further, that you rejected with scorn the Gospel of Jesus Christ, Who is God of all Majesty--which you used to call mine. Further, that Paul, the globe trotter, and a scatterer of words, who was calling people from things terrestrial to things celestial, you were unwilling to receive. Lastly, you reproach me, as a turncoat, who had left the customs of my country's religion, and was leading people to iniquitous sacrilege, and urged me to unlearn the things in which I was placing my trust; or, at least, that I should put away other people's things, and deem it sufficient to keep what was my own, lest I should be found to detract from the honour due to divine deities, and the institutions of my fathers. But, after the supernal light of the paternal glory of His own will sent the rays of His own splendour upon the darkness of your mind, at once He put into my inmost heart, that I should recall to your mind the whole counsel of God. How, for instance, when we were staying in Heliopolis (I was then about twenty-five, and your age was nearly the same as mine), on a certain sixth day, and about the sixth hour, the sun, to our great surprise, became obscured, through the moon passing over it, not because it is a god, but because a creature of God, when its very true light was setting, could not bear to shine. Then I earnestly asked thee, what thou, O man most wise, thought of it. Thou, then, gave such an answer as remained fixed in my mind, and that no oblivion, not even that of the image of death, ever allowed to escape. For, when the whole orb had been throughout darkened, by a black mist of darkness, and the sun's disk had begun again to be purged and to shine anew, then taking the table of Philip Aridaeus, and contemplating the orbs of heaven, we learned, what was otherwise well known, that an eclipse of the sun could not, at that time, occur. Next, we observed that the moon approached the sun from the east, and intercepted its rays, until it covered the whole; whereas, at other times, it used to approach from the west. Further also, we noted that when it had reached the extreme edge of the sun, and had covered the whole orb, that it then went back towards the east, although that was a time which called neither for the presence of the moon, nor for the conjunction of the sun. I therefore, O treasury of manifold learning, since I was incapable of understanding so great a mystery, thus addressed thee--"What thinkest thou of this thing, O Apollophanes, mirror of learning?" "Of what mysteries do these unaccustomed portents appear to you to be indications?" Thou then, with inspired lips, rather than with speech of human voice, "These are, O excellent Dionysius," thou saidst, "changes of things divine." At last, when I had taken note of the day and year, and had perceived that, that time, by its testifying signs, agreed with that which Paul announced to me, once when I was hanging upon his lips, then I gave my hand to the truth, and extricated my feet from the meshes of error. Which truth, henceforth, I, with admiration, both preach and urge upon thee--which is life and way, and true light,--which lighteth every man coming into this world,--to which even thou at last, as truly wise, hast yielded. For thou yieldedst to life when thou renounced death. And surely thou hast, at length, acted in the best possible manner, if thou shalt adhere henceforth to the same truth, so as to associate with us more closely. For those lips will henceforth be on our side, by the splendour of whose words, as blunting the edge of my mind, thou hast been accustomed by pretexts brought from various quarters, and by a gorgeous glow of eloquence, to vex the innermost recesses of our breast;--yea, even sometimes to probe us sharply by occasional stings of malice. Wherefore as formerly, as thou thyself used to say, the knowledge of Christian doctrine, although savoury, was not savoury to thee, but when you had brought yourself to it, merely to taste, it shrank from your mental palate, and as it were, disdained to find a resting-place in your stomach; so now, after you have acquired a heart, intelligent and provident, elevate thyself to things supernal, and do not surrender, for things that are not, things which really are. Therefore in future, be so much more obstinate against those who have urged you to the false, as you showed yourself perverse towards us, when we invited you, with all our force, to the truth. For thus, I, in the Lord Jesus, Whose Presence is my being and my life, will henceforth die joyful, since thou also livest in Him. End of Dionysius the Areopagite. May his prayer be with us! Next: Preface Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: Letters: Letter X.... Index Next: The Works of Dionysius the Areopagite: Liturgy: Preface » Sacred Texts | Christianity
No doubt, as regards that message, which is said to pass through one angel to another, we may take it as a symbol of a perfecting completed from...
(2) No doubt, as regards that message, which is said to pass through one angel to another, we may take it as a symbol of a perfecting completed from afar, and obscured by reason of its passage to the second rank. For, as men skilled in our sacred initiations say, the fulness of Divine things manifested directly to ourselves is more perfecting than the Divine contemplations imparted through others. Thus, I think, the immediate participation of the Angelic ranks elevated in first degree to God, is more clear than those perfected through the instrumentality of others. Wherefore by our sacerdotal tradition, the first Minds are named perfecting, and illuminating, and purifying Powers of the subordinate, who are conducted, through them, to the superessential Origin of all things, and participate, as far as is permissible to them, in the consecrating purifications, and illuminations, and perfections. For, this is divinely fixed absolutely by the Divine source of order that, through the first, the second partake of the supremely Divine illuminations. This you will find declared by the theologians in many ways. For, when the Divine and Paternal Love towards man whilst chastening, in a startling manner, His people Israel, for their religious preservation, after delivering them to terrible and savage nations for correction, by various leadings of His guided people to better things, both liberated them from their misery, and mildly led them back, through His compassion, to their former state of comfort; one of the theologians, Zechariah, sees one of the first Angels, as I think, and near God, (for the Angelic appellation is common, as I said, to them all), learning from God Himself the comforting words, as they are called, concerning this matter; and another Angel, of inferior rank, advancing to meet the first, as for reception and participation of enlightenment: then, by him instructed in the Divine purpose as from a Hierarch, and charged to reveal to the theologian that Jerusalem should be abundantly occupied by a multitude of people. And another theologian, Ezekiel, says that this was righteously ordained by the glorious Deity Itself, seated above the Cherubim. For Paternal Love towards man, conducting Israel as we have said through chastisement to better things, by a righteousness worthy of God, deemed right to separate the guilty from the guiltless. This is first revealed to one after the Cherubim; him who was bound about the loins with a sapphire, and wore displayed the robe coming down to the feet, as a Hierarchical symbol. But the Divine Government enjoins the other Angels, who bore the battle-axes, to be instructed from the former, as to the Divine judgment in this matter. For, to one, He said that he should go through the midst of Jerusalem, and place the sign upon the forehead of the innocent men, but to the others; "Go into the city after him and strike, and draw not back your eyes, but to every one upon whom is the sign draw not near." What would any one say concerning the Angel, who said to Daniel, "The word has gone forth?" or concerning him the first, who took the fire from the midst of the Cherubim, or what is more remarkable than this for shewing the good order amongst the Angels, that the Cherubim casts the fire into the hands of him who wears the sacred vestment; or concerning Him Who called the most divine Gabriel, and said to him, "Make this man understand the vision," or whatever else is recorded by the holy theologians concerning the Godlike order of the Heavenly Hierarchies; by being assimilated to which, as far as possible, the discipline of our Hierarchy will have the Angelic comeliness, as it were, in reflection, moulded through it, and conducted to the superessential Source of order in every Hierarchy. Next: Caput IX. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On the Heavenly Hi... Index Next: The Works of Dionysius the Areopagite: On the Heavenly Hi... » Sacred Texts | Christianity
IN the Theological Outlines, then, we celebrated the principal affirmative expressions respecting God--how the Divine and good Nature is spoken of as...
(1) IN the Theological Outlines, then, we celebrated the principal affirmative expressions respecting God--how the Divine and good Nature is spoken of as One--how as Threefold--what is that within it which is spoken of as Paternity and Sonship--what the Divine name of "the Spirit "is meant to signify,--how from the immaterial and indivisible Good the Lights dwelling in the heart of Goodness sprang forth, and remained, in their branching forth, without departing from the coeternal abiding in Himself and in Themselves and in each other,--how the super-essential Jesus takes substance in veritable human nature--and whatever other things, made known by the Oracles, are celebrated throughout the Theological Outlines; and in the treatise concerning Divine Names, how He is named Good--how Being--how Life and Wisdom and Power--and whatever else belongs to the nomenclature of God. Further, in the Symbolical Theology, what are the Names transferred from objects of sense to things Divine?--what are the Divine forms?--what the Divine appearances, and parts and organs?--what the Divine places and ornaments?--what the angers?--what the griefs?--and the Divine wrath?--what the carousals, and the ensuing sicknesses?--what the oaths,--and what the curses?--what the sleepings, and what the awakings?--and all the other Divinely formed representations, which belong to the description of God, through symbols. And I imagine that you have comprehended, how the lowest are expressed in somewhat more words than the first. For, it was necessary that the Theological Outlines, and the unfolding of the Divine Names should be expressed in fewer words than the Symbolic Theology; since, in proportion as we ascend to the higher, in such a degree the expressions are circumscribed by the contemplations of the things intelligible. As even now, when entering into the gloom which is above mind, we shall find, not a little speaking, but a complete absence of speech, and absence of conception. In the other case, the discourse, in descending from the above to the lowest, is widened according to the descent, to a proportionate extent; but now, in ascending from below to that which is above, in proportion to the ascent, it is contracted, and after a complete ascent, it will become wholly voiceless, and will be wholly united to the unutterable. But, for what reason in short, you say, having attributed the Divine attributes from the foremost, do we begin the Divine abstraction from things lowest? Because it is necessary that they who place attributes on that which is above every attribute, should place the attributive affirmation from that which is more cognate to it; but that they who abstract, with regard to that which is above every abstraction, should make the abstraction from things which are further removed from it. Are not life and goodness more (cognate) than air and stone? and He is not given to debauch and to wrath, more (removed) than He is not expressed nor conceived. Next: Caput IV. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: Mystic Theology: C... Index Next: The Works of Dionysius the Areopagite: Mystic Theology: C... » Sacred Texts | Christianity
Afterwards, Aûharmazd recited the Ahunavar thus: Yathâ ahû vairyô ('as a heavenly lord is to be chosen'), &c. once, and uttered the twenty-one words;...
(21) Afterwards, Aûharmazd recited the Ahunavar thus: Yathâ ahû vairyô ('as a heavenly lord is to be chosen'), &c. once, and uttered the twenty-one words; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection and undisturbed future existence of the creatures for ever and everlasting.
After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they...
(2) After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-vohû of a series (padîsâr). All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Vêh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zahâk) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albûrz and goes out through Albûrz, the water also comes out through Albûrz and goes away through Albûrz. 5. This, too, it says, that the spirit of the Arag begged of Aûharmazd thus: 'O first omniscient creative power! from whom the Vêh river begged for the welfare that thou mightest grant, do thou then grant it in my quantity!' 6. The spirit of the Vêh river similarly begged of Aûharmazd for the Arag river; and on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed they will again be without rapids. 7. Of those eighteen principal rivers, distinct from the Arag river and Vêh river, and the other rivers which flow out from them, I will mention the more famous: the Arag river, the Vêh river, the Diglat river they call also again the Vêh river, the Frât river, the Dâîtîk river, the Dargâm river, the Zôndak river, the Harôî river, the Marv river, the Hêtûmand river, the Akhôshir river, the Nâvadâ river, the Zîsmand river, the Khvegand river, the Balkh river, the Mehrvâ river they call the Hendvâ river, the Spêd river, the Rad river which they call also the Koir, the Khvaraê river which they call also the Mesrgân, the Harhaz river, the Teremet river, the Khvanaîdis river, the Dâraga river, the Kâsîk river, the Sêd ('shining') river Pêdâ-meyan or Katru-meyan river of Mokarstân. 8. I will mention them also a second time: the Arag river is that of which it is said that it comes out from Albûrz in the land of Sûrâk, in which they call it also the Âmi; it passes on through the land of Spêtos, which they also call Mesr, and they call it there the river Niv. 9. The Vêh river passes on in the east, goes through the land of Sînd, and flows to the sea in Hindûstân, and they call it there the Mehrâ river. 10. The sources of the Frât river are from the frontier of Arûm, they feed upon it in Sûristân, and it flows to the Diglat river; and of this Frât it is that they produce irrigation over the land. 11. It is declared that Mânûskîhar excavated the sources, and cast back the water all to one place, as it says thus 'I reverence the Frât, full of fish, which Mânûskîhar excavated for the benefit of his own soul, and he seized the water and gave to drink,' 12. The Diglat river comes out from Salmân, and flows to the sea in Khûgîstân. 13. The Dâîtîk river is the river which comes out from Aîrân-vêg, and goes out through the hill-country; of all rivers the noxious creatures in it are most, as it says, that the Dâîtîk river is full of noxious creatures. 14. The Dargâm river is in Sûde. 15. The Zend river passes through the mountains of Pangistân, and flows away to the Haro river. 16. The Haro river flows out from the Apârsên range. 17. The Hêtûmand river is in Sagastân, and its sources are from the Apârsên range; this is distinct from that which Frâsîyâv conducted away. 18. The river Akhôshir is in Kûmîs. 19. The Zîsmand river, in the direction of Soghd, flows away towards the Khvegand river. 20. The Khvegand river goes on through the midst of Samarkand and Pargâna, and they call it also the river Ashârd. 21. The Marv river, a glorious river in the east, flows out from the Apârsên range. 22. The Balkh river comes out from the Apârsên mountain of Bâmîkân, and flows on to the Vêh river. 23. The Spêd river is in Âtarô-pâtakân; they say that Dahâk begged a favour here from Aharman and the demons. 24. The Tort river, which they call also the Koir, comes out from the sea of Gîklân, and flows to the sea of Vergân. 25. The Zahâvayi is the river which comes out from Âtarô-pâtakân, and flows to the sea in Pârs. 26. The sources of the Khvaraê river are from Spâhân; it passes on through Khûgîstân, flows forth to the Diglat river, and in Spâhân they call it the Mesrkân river. 27. The Harhaz river is in Taparîstân, and its sources are from Mount Dimâvand. 28. The Teremet river flows away to the Vêh river. 29. The Vendeses river is in that part of Pârs which they call Sagastân. 30. The Kâsak river comes out through a ravine (kâf) in the province of Tûs, and they call it there the Kasp river; moreover, the river, which is there the Vêh, they call the Kâsak; even in Sînd they call it the Kâsak. 31. The Pêdâk-mîyân, which is the river Katru-mîyân, is that which is in Kangdez. 32. The Dâraga river is in Aîrân-vêg, on the bank (bâr) of which was the dwelling of Pôrûshasp, the father of Zaratûst. 33. The other innumerable waters and rivers, springs and channels are one in origin with those; so in various districts and various places they call them by various names. 34. Regarding Frâsîyâv they say, that a thousand springs were conducted away by him into the sea Kyânsîh, suitable for horses, suitable for camels, suitable for oxen, suitable for asses, both great and small; and he conducted the spring Zarînmand (or golden source), which is the Hêtûmand river they say, into the same sea; and he conducted the seven navigable waters of the source of the Vakaêni river into the same sea, and made men settle there.
Jesus continued again and said unto his disciples: "Yet further, O my disciples and companions and brethren, let every one be sober in the spirit...
(1) Jesus continued again and said unto his disciples: "Yet further, O my disciples and companions and brethren, let every one be sober in the spirit which is in him, let him understand and comprehend all the words which I shall say unto you; for from now on will I begin to discourse with you concerning all the gnoses of that Ineffable. "That mystery knoweth why the west hath arisen and why the east hath arisen. "And that mystery knoweth why the south hath arisen and why the north hath arisen. Yet further, O my disciples, hearken and continue to be sober and hearken to the total gnosis of the mystery of the Ineffable. "That mystery knoweth why the demons have arisen and why mankind hath arisen. "And that mystery knoweth why the heat hath arisen and why the pleasant air hath arisen. "And that mystery knoweth why the stars have arisen and why the clouds have arisen. "And that mystery knoweth why the earth became deep and why the water came thereon. "And that mystery knoweth why the earth became dry and why the water came thereon. "And that mystery knoweth why famine hath arisen and why superfluity hath arisen. "And that mystery knoweth why the hoar-frost hath arisen and why the healthful dew hath arisen. "And that mystery knoweth why the dust hath arisen and why the delightsome freshness hath arisen. "And that mystery knoweth why the hail hath arisen and why the pleasant snow hath arisen. "And that mystery knoweth why the west wind hath arisen and why the east wind hath arisen. ("And that mystery knoweth why the fire of the height hath arisen and why the waters have arisen. "And that mystery knoweth why the east wind hath arisen. [? miscopied.]) "And that mystery knoweth why the south wind hath arisen and why the north wind hath arisen. "And that mystery knoweth why the stars of the heaven and the disks of the light-givers have arisen and why the firmament with all its veils hath arisen. "And that mystery knoweth why the rulers of the spheres have arisen and why the sphere with all its regions hath arisen. "And that mystery knoweth why the rulers of the æons have arisen and why the æons with their veils have arisen. "And that mystery knoweth why the tyrant rulers of the æons have arisen and why the rulers who have repented have arisen. "And that mystery knoweth why the servitors have arisen and why the decans have arisen. "And that mystery knoweth why the angels have arisen and why the archangels have arisen. "And that mystery knoweth why the lords have arisen and why the gods have arisen. "And that mystery knoweth why the jealousy in the height hath arisen and why concord hath arisen. "And that mystery knoweth why hate hath arisen and why love hath arisen. "And that mystery knoweth why discord hath arisen and why concord hath arisen. "And that mystery knoweth why avarice hath arisen and why renunciation of all hath arisen and love of possessions hath arisen. "And that mystery knoweth why love of the belly hath arisen and why satiety hath arisen. "And that mystery knoweth why the paired have arisen and why the unpaired have arisen. "And that mystery knoweth why impiety hath arisen and why fear of God hath arisen. "And that mystery knoweth why the light-givers have arisen and why the sparks have arisen. "And that mystery knoweth why the thrice-powerful have arisen and why the invisibles have arisen. "And that mystery knoweth why the fore-fathers have arisen and why the purities have arisen. "And that mystery knoweth why the great self-willed hath arisen and why his faithful have arisen. "And that mystery knoweth why the great triple-powerful hath arisen and why the great invisible forefather hath arisen. "And that mystery knoweth why the thirteenth æon hath arisen and why the region of those of the Midst hath arisen. "And that mystery knoweth why receivers of the Midst have arisen and why the virgins of the light have arisen. "And that mystery knoweth why the ministers of the Midst have arisen and why the angels of the Midst have arisen. "And that mystery knoweth why the light-land hath arisen and why the great receiver of the light hath arisen. "And that mystery knoweth why the guards of the region of the Right have arisen and why the leaders of them have arisen. "And that mystery knoweth why the gate of life hath arisen and why Sabaōth, the Good, hath arisen. "And that mystery knoweth why the region of the Right hath arisen and why the light-land, which is the treasury of the light, hath arisen. "And that mystery knoweth why the emanations of the light have arisen and why the twelve saviours have arisen. "And that mystery knoweth why the three gates of the treasury of the light have arisen and why the nine guards have arisen. "And that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen. "And that mystery knoweth why the five Trees have arisen and why the seven Amēns have arisen. "And that mystery knoweth why the Mixture which existeth not, hath arisen and why it is purified."
Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour...
(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.