Ginza Rabba, The Great Treasure

«praise You with a pure heart, my Lord, Great Hayyi. You are the Sublime of the worlds of light. You are richest in all things, and You are the highest above all other things. Distinguished from all worlds of light We ask You for healing and victory, guidance for our souls, guidance for our hearing and speech, and we ask You for mercy and forgiveness. We abide in You our Lord, Lord of the universe.» — la oración que el volumen imprime sin firma antes del Libro Uno, en voz de quien reza: pide curación y victoria, guía para el alma, para el oído y para el habla, y misericordia; el troceo da la capitular perdida como TT y se ancla después de ella.

«is the Great Hayyi, the all-seeing, the all-powerful, the all- ^7 £ knowing, the almighty, and the wisest of all. He is the ageless and the age-old, the stranger from the worlds of light, the one without need from the worlds of light. He is speech, hearing, and sight, healing and victory, strength and stability. He is Hayyi, the delight of our hearts, and the forgiveness of our sins.» — así abre el Libro Uno del Ginza derecho, primera glorificación, tratado Monoteísmo: Hayyi dicho por atributos, a la vez el que no envejece y el antiquísimo, el extraño venido de los mundos de luz y el que de ellos nada necesita; el troceo destroza la capitular y deja /J /^e y ^7 £ en los dos primeros renglones, y la cita se ancla después.

«Praised be my Lord, master of all the worlds, with a pure heart! May You be praised! Blessed, exalted, venerated, and revered is the sublimely magnificent, the king of the sublime light, the true God, whose power is endless and infinite. There are no limits to His glory and no end to His brilliance.» — sigue la primera glorificación con la fórmula de alabanza que el volumen izquierdo repetirá en su plana de apertura: el rey de la luz sublime, el Dios verdadero, cuyo poder se enuncia sin límite.

«Oh, Great Hayyi, You are forgiving of all things, the ever-relenting, the compassionate, the merciful, the redeemer of all believers, the patron of the righteous, the almighty, the wise, the all-knowing, the all-seeing, the distinguished, the ruler with dominion over everything, the master of the upper, middle and lower worlds of light. He is the great countenance of glory, who is unseen and unbounded. He has no partner in His dominion and no rival for His scepter.» — el tratado Monoteísmo enumera los atributos y de ahí saca lo que le importa: que Hayyi no tiene socio en su dominio ni rival para su cetro.

«Whosever depend on Him will not come to disgrace, whosoever sincerely glorifies His name will not fall from His grace, and whosoever trusts Him with confidence will not abase himself.» — el cierre de la plana enuncia la contrapartida para el creyente; el troceo imprime *Whosever* por whosoever, lectura propuesta sin cotejo contra facsímil.

«He is the supreme lord of all rulers. Nothing that did not come from Him has ever existed, and nothing that does not come from Him ever will. He is everlasting, without death, and omnipresent, without bounds. By His manifest light and perfect brilliance, He shines over all the universes, the angels who stand before him in their brilliance, and the great light, which hovers over them and shines.» — la primera glorificación deriva de la unicidad una consecuencia sobre el origen de todo lo que existe: nada que no venga de Hayyi ha existido ni existirá.

«They submissively worship, praise and acknowledge the Lord of Greatness, the supreme King of Light, whose radiance, light, and glory are measureless, numberless, and limitless, and who is all splendor, all light, all brilliance, all life, all loyalty, all clarity, all compassion, all charity, every eye, every face, every appearance of beauty, the entirety of all understanding, knowledge and revelation, and the very essence of glory.» — el Libro Uno describe el culto de los ángeles al Señor de la Grandeza con una enumeración que no acaba en cualidades sino en la totalidad del entendimiento, el conocimiento y la revelación.

«He is without limit and without weight and no darkness will ever reach His light. He is the almighty and supreme, justice and refuge, the most merciful and the most compassionate. He is the first, from the very beginning to eternity. He is the creator of all things, and the most powerful being without any peer. He is the creator of all that is beautiful, and the model that provides meaning to everything else.» — la glorificación enuncia el principio que ordena toda la cosmología del libro: ninguna oscuridad alcanza esa luz.

«He rejoices in happiness without any sorrow, and his entire kingdom rejoices with Him. He is the beauty, which absolutely nothing else» — la primera glorificación afirma la alegría sin tristeza del reino entero; el tramo se corta aquí porque el troceo parte la plana 20 en el límite de chunk y reemite su marca a los dos lados, y la frase sigue con *resembles*.

«All the angels opened their mouths, and praised the sublime King of Light, saying to Him, “Those who glorify You will discover that Your glorification is limitless, Your blessing is boundless and endless, Your grandeur is immeasurable, Your depth is endless, Your Greatness cannot be realized, and Your Highness is higher than anything else.» — los ángeles dicen en el Libro Uno que la glorificación misma no tiene término, con lo que el elogio se vuelve declaración sobre lo que no se puede medir.

«All other beings are ignorant of Your name. They ask one another, “What is the name of the Great Light?” and say, “There is no name like His name, and there is no one who called Him by His name, and no one who gave Him His designation.» — el Libro Uno consigna el desconocimiento del nombre como un dato del mundo: los demás seres se preguntan unos a otros cómo se llama la Gran Luz, y la respuesta es que nadie lo nombró ni le dio designación.

«Blessed are the righteous who have acknowledged You with pure heart, who believed in you with a clear conscience. They blessed You with mouth that was entirely full of praise, and praised You with a sincere tongue, they announced You with devout lips and said, “He is the one without parents, the King of Light for all eternity, and He has no siblings. His throne is established, His kingdom is the great one, and He has no partner in it. He wears magnificent garments which are unlike those of this world. He is blessed in all times and eras, and glorified in all times and eras, and He exists from the beginning to the end.» — cierra la primera glorificación con lo que los justos dicen de Hayyi: sin padres, sin hermanos, sin socio en su reino, vestido con ropajes que no son de este mundo.

«He is the lord of all the enlightened worlds, the lord of all Malki angels, and the high commander of all the Uthri. He is the light in which there is no darkness, the life in which there is no death, the good in which there is no evil, the calm without anger, and the tender without the bitter. He is the most splendid, who resides in the far north. He is the source of all light. He is the father of all the Uthri.» — el Libro Uno coloca a Hayyi por encima de los ángeles Malki y de los Uthri, lo sitúa en el norte lejano y lo nombra padre de los Uthri.

«He said, “Let the angels come into being,” and so they did. According to His order, the angels of light were created. From His pure brightness the glorifying angels, who are limitless, innumerable, and deceitless emerged. From His great light, they spread forth full of praise. They dwell in His unwavering brightness, in His splendid light, a light with no deceit, in submission without rebellion, in good deeds without disunity, in faith without deceit, in truthfulness without deception. It is a world of living water, a world of good without evil.» — el Libro Uno hace de la palabra el modo de la creación de los ángeles y describe el lugar donde moran por lo que en él no hay: ni engaño, ni rebeldía, ni desunión, ni mal.

«The angels of light glorify the Lord of Light through the girdles of brightness that He bestowed upon them.» — la letanía del Libro Uno enumera aquello por lo que los ángeles glorifican, y lo que enumera son dones recibidos: resplandor, vestiduras, ropas de luz, ceñidores, coronas, fuerza y fe; se cita el eslabón de los ceñidores y las coronas.

«They are all good and kind, sincere and wise. There is no wrongdoing and no deceit. Some of them reside in each other’s residence, without doing wrong to one another. Each of them is honored, as identical to one another as eyelashes. Their intentions towards each other are obvious. Each of them knows all that has happened to the other in the past and the present. They enlighten one another, perfume one another, and extend Kushta Truth to one» — el Libro Uno describe a los ángeles por su trato entre ellos, hasta el término que el libro no traduce, Kushta; el tramo se corta con la plana, y la palabra *another* queda del otro lado.

«They are, by the will of their Lord, immortal, never growing old, neither having pain nor being sick. Death does not come near them. Their vestments are pure, their coronets are steady, and their children are pious. They never grow hungry nor feel thirsty; they feel neither hot nor cold. There is no abuse against them, and they never get angry. There is no maliciousness in their trees, no bitterness, no withering in their fruits and their roses. Their stances are noble, their seas are calm, and their water flows purer and colder than milk. Those who drink it will never die, and never feel sad.» — sigue la descripción del mundo de los ángeles en la plana siguiente, dicha entera por negación: sin vejez, sin dolor, sin enfermedad, sin muerte, sin hambre ni sed, sin amargura y sin marchitamiento.

«Their years are countless, and their life spans cannot be measured. They are happy and delightful, setting out to walk briskly, and in the white land of the ether they fly, where the perfect light is not reached by darkness. Their faces are made of light, as transparent as crystal. They submit completely, praising the Great Hayyi.» — el Libro Uno cierra el retrato del mundo de luz con la tierra blanca del éter y los rostros transparentes como cristal.

«Blessed is the supreme King of Light, the king of the angels and the Uthri. His name is forever glorified. The Uthri. angels, messengers, signs, shapes, raining clouds, flowing water, tall trees, as well as the brilliance that shines upon them were all created by the Great Hayyi, the supreme King of Light.» — la primera glorificación cierra atribuyendo al Gran Hayyi la creación de todo lo enumerado, seres de luz y cosas del mundo por igual; el troceo imprime un punto donde iría coma en *The Uthri. angels*.

«is the supreme King of Light. Hayyi, from Him, the Uthri IL were created. From His splendor and light their dwellings are constructed. They are as glorious as the sun and the moon. They are reverent when they appear to others. Light and quiet is their gait, which appears like the rays of the sun stretching from heaven to the earth. Their virtues are innumerable. Their characteristics are immeasurable. That is the kingdom of the Great Hayyi: justice and accuracy, peace and faith, and complete perfection.» — abre la segunda glorificación, tratado Recomendaciones, con el origen de los Uthri y la definición de lo que es el reino de Hayyi: justicia y exactitud, paz y fe, perfección completa; el troceo da la capitular como ff e y IL, y la cita se ancla después.

«Even if we had a mouth like the sea, or a tongue like the rocks of its depths, or lips like its two banks, we still could not describe Your power over all Your worlds, my Lord.» — el Libro Dos de glorificaciones enuncia el límite del propio elogio con una figura de tres términos: boca como el mar, lengua como las rocas de su fondo, labios como sus dos orillas.

«Blessed are those who acknowledge You. Blessed are those who acquire Your knowledge. Blessed are those who recognize You. Blessed are those who are recognized by You. Blessed are those who entreat You and depend upon You. Blessed are those who absorb Your wisdom and cast aside the evils of this world, benefiting from Your guidance.» — la serie de bienaventuranzas de la segunda glorificación pone el conocimiento en el centro: ser reconocido por Hayyi y absorber su sabiduría, no solo reconocerlo.

«Through Your word were all things created. You have created the Uthra whose name is Hibil Ziwa, who is called Gabriel the Messenger. You sent him to the world of darkness.» — el Libro Uno identifica al Uthra Hibil Ziwa con Gabriel el Mensajero y lo declara enviado al mundo de la oscuridad.

«The Lord of Greatness spoke to Hibil Ziwa: “Go to the world of darkness, which is completely full of evil—full of devouring fire, full of lies and deception. It is sown with thistles and thorns. Go to that world; trample the darkness and the mysteries that are formed from it. Make the earth solid, extend the firmament and form the stars within it. Give the sun its shine, the moon its glow, and the stars their luster. Give water its freshness and the fire its splendor. The world is to begin under my command.» — el encargo que el Señor de la Grandeza da a Hibil Ziwa es a la vez descenso y obra de creación: pisar la oscuridad, hacer sólida la tierra, extender el firmamento y dar su brillo a los astros.

«Create the fruits, grapes and the trees according to my order. Animals ought to come into being, fish, and fowl; each of a male and a female to be in the service of Adam and his offspring. Let there be a man and a woman, whose names are Adam and Eve. The angels of fire will bow down to him. For those who disobey my order, their fate will be the fire. Let three angels of light come forth and serve as company for Adam. Let the living waters mingle with the stagnant waters, and the whole world shall thrive by the scent of the living waters. Let the four winds be created, and let fire come forth and light up the world by your hand.» — el mismo mandato ordena los vivientes y a la pareja humana, y pone la condición que el libro repite después: los ángeles de fuego se inclinarán ante Adán y quien desobedezca tendrá por suerte el fuego.

«By the hand of ’Ptahil will the whole world be lit. The supreme King of Light said the word, since all things were created by His word. ’Ptahil came down, stretched out the firmament,» — el Libro Uno nombra a ’Ptahil como la mano por la que el mundo se ilumina y repite que todo fue creado por la palabra; el tramo se corta con la plana.

«trod the earth and summoned the angels of fire. He gave the sun its shine, the moon its glow, and the stars their luster, and each one was put in its orbit. Storms, water and fire were formed. Fruits, grapes, and trees were formed. Domestic and wild animals of every kind were created from dust, clay, iron, the fog of clouds, wind, fire, water, seed, blood, bile, and from the other mysteries of this world.» — la ejecución de la obra por ’Ptahil enumera de qué se forman los animales: polvo, arcilla, hierro, niebla de las nubes, viento, fuego, agua, semilla, sangre, bilis y los demás misterios de este mundo.

«Adam and Eve were created and formed. By the power of the supreme King of Light, the soul was cast into the body. The supreme King of Light said, “The angels of fire should bow down to Adam. They should never disobey him. All of them bowed down, save for the evil one, who refused, so his Lord captured him.» — el Libro Uno cuenta la postración de los ángeles de fuego ante Adán y la negativa del maligno, capturado por su Señor.

«I am the pure messenger. My Lord ordered me to go and summon Adam and his wife Eve with a sublime voice: “Teach them about everything; teach them about the supreme King of Light, whose power and greatness are without limit or number. Teach them about the immortal Place of Light.» — aquí habla el mensajero puro en primera persona, y lo que se le manda enseñar es un conocimiento: quién es el Rey de la Luz y que hay un Lugar de Luz inmortal.

«Teach Adam, so that his heart becomes enlightened, and instruct him to enlighten his mind. You and the two angels who descend with you should serve as companions to him. Teach knowledge to Adam and Eve, and all their progeny, so that the evil and Satan never seduce them. Teach them to pray and worship the supreme King of Light, three times in the day and two times in the night.» — el encargo del mensajero fija la enseñanza a Adán y a Eva y a toda su descendencia, y con ella la regla de oración: tres veces de día y dos de noche.

«Tell them, ‘Take a wife, have children and build a family, so that the world will increase through you. When you approach your spouses, rinse yourselves with water to keep yourselves pure.’» — el Libro Uno manda tomar esposa y tener hijos, y añade el enjuague con agua tras acercarse al cónyuge.

«Say to them: ‘My worshipers, do not commit adultery, do not steal, and do not kill any righteous, faithful human beings. You, who are righteous and faithful! Do not waver in your speech now, and show no love for sin or deceit. Do not love gold, silver, and worldly possessions,» — empieza el código moral del tratado Recomendaciones: no adulterar, no robar, no matar al justo, no vacilar en el hablar y no amar el oro ni la plata; el tramo se corta con la plana.

«and hoard them not, since this world is false and it will pass away, together with your worldly possessions. Never bow down to Satan, nor worship idols and images. Whosoever bows down to Satan will be tormented in the fire until the Day of Judgment, and the hour of redemption, for as long as the King of Light wishes. He is the judge who will judge every soul according to its deeds.» — el Libro Uno da la razón de no atesorar, que este mundo es falso y pasará, y coloca a Hayyi como juez de cada alma según sus obras.

«You, who are righteous and faithful! Pay no attention to Satan’s temptations, and place no confidence in his deceptions. Never testify falsely against others. If they call for witnesses, then the faithful should bear witness. Never pervert the law. Those who pervert the law are destined to the fire.» — el código sigue con el falso testimonio y con la ley: quien tuerce la ley tiene por destino el fuego.

«You, who are righteous and faithful! Respect your father, your mother, and your elder brothers and sisters. Those who do not respect their fathers and mothers will be condemned on the Day of Judgment. Do not covet things that belong to others. Never object to what your Lord provides, because He determines how each thing is apportioned and delivers it.» — el mismo tratado manda respetar a padres y hermanos mayores y no codiciar lo ajeno, y funda esto último en que Hayyi reparte y entrega cada cosa.

«Call upon your loved ones to listen to the praises granted to you by your Lord, so that they may believe and be obedient. If they pay» — el tratado Recomendaciones manda llamar a los propios allegados a escuchar; el tramo se corta en el límite de chunk, que el troceo reemite dentro de la plana 26, y la frase sigue del otro lado.

«attention and are faithful to the King of Light, the God who called Himself into being, He will honor them, keep them close to you, and be generous and kind to them. If they refuse to listen or do not learn from your testimony and do not believe, they will be held accountable for their sins.» — la continuación de esa misma frase, al otro lado del corte, deja la responsabilidad del lado de quien se niega a escuchar y nombra a Hayyi el Dios que se llamó a sí mismo al ser.

«You, who are righteous and faithful! If you see a captive who is faithful and righteous, pay his ransom and free him. But neither gold nor silver can ransom the soul; only overt speech and belief can free the soul from darkness to light, from error to truth, from disbelief to faith, from deceit and rebellion to the prayer and praise of your Lord. All those who ransom souls shall be rewarded well.» — el tratado Recomendaciones manda pagar el rescate del cautivo y a la vez niega que oro o plata rescaten el alma: eso solo lo hace el habla abierta y la fe.

«My sincere believers: give alms to the poor and be a guide to the blind. If you give alms, my chosen ones, do not talk about it. When you give alms with your right hand, do not tell your left. When you give alms with your left hand, do not tell your right. Shame upon those who give alms and ruin their deeds through slander!» — la limosna se manda con la condición de callarla, dicha con la figura de la mano derecha y la izquierda.

«My chosen ones: if you see the hungry, feed them. If you see the thirsty, give them water. If you see the naked, clothe them. Blessed are those who give alms, they will be rewarded. Blessed are those who clothe the naked, for they will be dressed in robes of light. Blessed are those who ransom captives, for they will be welcomed by the messengers of the King of Light.» — el Libro Uno enlaza cada obra con su recompensa: quien viste al desnudo será vestido con ropas de luz, y quien rescata cautivos será recibido por los mensajeros.

«Whosoever learns my praises will have their name mentioned in the high heavens. Whosoever enlightens himself through the doctrines will be one of the Uthri. Whosoever saves themselves from Satan’s temptations will ascend to the World of Light. Whosoever sacrifices themselves for the love of their Lord are pure and without sin.» — el tratado hace del aprendizaje mismo una vía: quien se ilumina por las doctrinas será uno de los Uthri.

«I instruct you, my chosen ones: fast the great fast, which is not a fast from the food and the drink of this world. Fast with your eyes, from winking and gawking. Neither see nor do any evil. Fast with your ears, from listening at the doors of other people. Fast with your mouth, from saying lies, and do not love gossip and lies.» — el gran ayuno se define negando el ayuno de comida y bebida, y se reparte por miembros: ojos, oídos y boca.

«Fast with your heart, from bad intentions, hate, and jealousy; do not break the fast in your heart. Fast with your hands, from killing, and commit no theft. Fast with your body, from someone who is not your spouse. Fast with your knees, from bowing down to Satan and false idols. Fast with your feet, from taking paths toward things that are not yours. This is the great fast that has been set for you: never break it, until you depart from your bodies.”» — sigue el reparto del gran ayuno por corazón, manos, cuerpo, rodillas y pies, con el plazo puesto en la salida del cuerpo.

«All those who sin in their childhood but then repent and sin no more will receive forgiveness from the Lord. He is the King of Light; He is the most compassionate, the most forgiving, and the most generous. All those who love gold, silver, and worldly possessions, and acquire them by murder, will fall into the blazing, seething fire.» — el Libro Uno consigna el perdón de los pecados de la niñez con arrepentimiento y, al lado, la suerte de quienes ganan bienes por asesinato.

«My chosen ones: never be close to the kings, princes, and rulers of this world; do not trust them, or their weapons, or the armies that they gather, or the gold and the silver that they accumulate. These are sources of temptation. Those who accumulate them will leave them behind when they go to be roasted in the fire. Their hands will hold nothing but fire, and their mouths will breath in nothing but flames. Their power and authority will come to an end. Neither the gold nor the silver that they possess will prevent them from this suffering, nor will they support them.» — el tratado manda apartarse de reyes, príncipes y gobernantes y desconfiar de sus armas, ejércitos y tesoros, por tenerlos fuente de tentación.

«I say to all of you who heed Hayyi’s call: whenever you are standing and whenever you are sitting, whenever you are coming and going, whenever you are eating and drinking, and whenever you are resting and sleeping, with every all your actions, mention and worship the name of the supreme King of Light.» — la mención del nombre se manda sin momento aparte: de pie, sentado, al ir y venir, al comer, al beber, al descansar y al dormir; el troceo imprime *with every all your actions*.

«Let water flow freely and baptize you. Baptize yourselves with the living baptism that your Lord brought from the World of Light, with which all righteous believers are baptized. Bless the Pihtha loaf, and eat it. Praise the Mambugha water, and drink it. In this way, your sins and trespasses will be forgiven.» — el Libro Uno nombra los tres actos del rito: el bautismo vivo, el pan Pihtha y el agua Mambugha, y les adjudica el perdón de los pecados.

«All those who are marked with the sign of Hayyi and over whom the name of the King of Light has been mentioned, who hold fast and firm to baptism, and practice good and beautiful actions, shall not be held back on the Day of Judgment.» — el signo de Hayyi, la mención del nombre, la firmeza en el bautismo y las buenas obras se dan juntos como lo que libra de ser retenido en el Día del Juicio.

«Do not consume blood, carrion meat, deformed animals, pregnant and suckling creatures, aborted fetuses, predatory or wild animals, or anything that was attacked by a wild animal. Slaughter it with an iron knife; then wash it, rinse it, clean it, cook it, say the name of the Great Hayyi, over it, and eat it.» — la regla alimentaria del Libro Uno enumera lo prohibido y prescribe el degüello con cuchillo de hierro y la mención del nombre del Gran Hayyi antes de comer.

«Men, if you decide to take a woman to be your wife, select her from among your own people and love her. Love and support one other and take care of each another, just as the eyes pay attention to the feet. If you love each other and support one another, you can cross even the great Sea of Suf.» — el tratado manda elegir esposa entre los del propio pueblo y pone el sostén mutuo, con la figura de los ojos que atienden a los pies, como lo que permite cruzar el gran Mar de Suf.

«The brotherhood of the flesh will pass away, but that of Kuslita will stay constant forever. So you, siblings in Kushta, be constant and not changeable in your faith. The name of the first of all beings has been set upon your head. Your sign is the sign of the living water, and by it you will ascend to the Place of Light.» — el Libro Uno opone la hermandad de la carne, que pasa, a la de Kuslita, que permanece, y da por signo el del agua viva.

«Do not weep for those who have died and departed from their body, or feel sad and mourn them. Those who tear their clothes for the loss of the dead will remain in error. Those who pull out their hair for the sake of the dead will be bound to the mountain of darkness. As long as your life is prolonged, your sins will increase; for that reason, do not be sad whenever the soul departs from this world. Out of your sorrow, evil spirits will come into being, precede the soul in her ascension to heaven, and trouble her on the Day of Judgment.» — el duelo se prohíbe con una razón declarada: del dolor propio nacen espíritus malignos que se adelantan al alma en su ascenso y la estorban en el Día del Juicio.

«Those who love their dead relatives should ask Hayyi to have mercy upon them. Keep praying and glorifying Hayyi for them. Recite hymns for them and do the Masiqtha ritual for them. In this way, Hayyi will be full of mercy for them. Radiance shall lead their way, light will come from behind them, the messengers of Hayyi will be on their right, and the angels of light will be on their left. They will come forth from the Matarathy purgatories and the seething cauldron.» — en lugar del duelo, el Libro Uno prescribe oración, himnos y el rito Masiqtha por los muertos, y describe la escolta de luz que los saca de los purgatorios Matarathy.

«Blessings to those who listen and believe; they will ascend in victory to the Place of Light. Offer bread, water, and shelter to the poor who suffer from persecution. Be just and love each other.» — el tratado junta la escucha con la obra concreta: pan, agua y techo para el pobre perseguido.

«My chosen ones, follow the ways of Kushta\ never withhold the wages of some one who works for you, never rob a partner, never take revenge against a friend. Those who steal from their partners or friends will never see light. If you make a promise, then fulfill your pledge and oath. Never break your promise. The Uthri and the angels of light will grant one other alliances, partnerships, and promises.» — el camino de Kushta se dice en obligaciones de trato: el salario del que trabaja, el socio, el amigo y la promesa cumplida; el troceo imprime una barra invertida en *Kushta\*.

«Be mild and meek with your teachers because they teach wisdom. Respect them and never exalt over them; be quite and humble. Never seek out magicians and fortunetellers, because they reside in darkness. Never swear upon a false statement. Never renege upon an oath that you have promised. Do not take interest and make an unjust profit. If you do lend money, never do it in secret.» — el Libro Uno manda respetar a los maestros y aparta de magos y adivinos con un motivo declarado: que residen en la oscuridad; el troceo imprime *quite* por quiet, lectura propuesta sin cotejo contra facsímil.

«My chosen ones, do not commit adultery and do not engage in debauchery; never let your heart follow Satan’s suggestions, because you will be led astray. Be consistent and firm. Bear the struggle of the world and support each other until you have fulfilled your measured span of time and your life has come to an end. Do not become angry and do not become enraged, because anger and rage come from Satan’s temptations; reduce your anger through faith and worship.» — el tratado pide constancia hasta cumplir el plazo medido de la vida y adjudica la ira y la rabia a las tentaciones de Satanás.

«If you see a good, wise man, stand in his presence, and learn from his wisdom. If you see an evil one, who teaches wickedness, stay far away from him and do not seek to learn from his wisdom. Do not do what he does and do not walk in his path.» — la regla sobre el sabio tiene su reverso exacto sobre el que enseña maldad: no aprender de su sabiduría ni andar su camino.

«My believers and my faithful, love your friends just as you love yourselves, and spare them from what you would spare yourselves. Do good, and furnish yourselves with good deeds for your Last Day. See, listen, believe, and accept the words of your Lord. See with your eyes. Speak with your mouths. Listen with your ears. Believe with your hearts.» — el Libro Uno enuncia la regla del amor al amigo como a uno mismo y la despliega por sentidos: ver, hablar, oír y creer.

«With your hands, make your Zidqa alms and your Tabutha donations. Act in accordance with the will of Hayyi; never act according to the will of Satan. Do not be fascinated by the beauty of the body, for this beauty will be degraded and annihilated. Worship and give praise to the supreme King of Light, for in this manner your sins and guilt will be forgiven. Never bow down to Satan or to the idols of this false world.» — las obras de la mano se nombran con sus términos propios, Zidqa y Tabutha, y el tratado aparta de la fascinación por la hermosura del cuerpo por ser cosa que se degrada.

«All that is born will die. All that which is made by hands will be corrupted. The whole world will perish. Do not have confidence on the world in which you exist because you will not stay in it. The crutch that supports you on the Last Day will be the good works that you have done during your life.» — el Libro Uno enuncia la caducidad de todo lo nacido y lo hecho, y nombra la muleta del Último Día: las buenas obras de la propia vida.

«My chosen ones: never object to what your Lord has commanded you. Demonstrate righteousness, kindness, and humility, which are some of the essences of light.» — rectitud, bondad y humildad se declaran esencias de la luz, no solo virtudes.

«If one among you should go astray, support him. If he then does something wrong, reform him and support him once again. If he strays for a third time, guide him and make him listen to the praising and prayers of God. If he still insists upon being disobedient, uproot this bad seed and implant another good one in his place. You asked him to listen, but he did not want to listen, and you asked him to see, but he did not want to see, so he shall fall into torment and never rise again.» — el procedimiento con el que se desvía se da en tres tiempos y con un término: sostenerlo, reformarlo, guiarlo, y solo entonces arrancar la mala semilla; el troceo parte la plana 32 en el límite de chunk y el tramo cruza ese corte.

«Men and women marry and have children. If you do not have children, then your family lines will come to an end. Never take slaves as spouses and never let your children be slaves in the houses of masters, as that would be a great sin.» — el tratado manda casarse y tener hijos, y prohíbe tomar esclavos por esposos y dejar que los hijos sirvan en casa de amos.

«Women, who are wives to men, beware of what is not acceptable to Hayyi and not good for the people, such as adultery and theft. Beware of magic, for it comes from Satan’s filth. The love of a faithful wife is itself an act of faith. Never separate one from another until the end of your life. Anyone who cheats upon a faithful wife will be judged. Help your children to grow up and educate them respectfully; teach them wisdom, and implant faith in their hearts and minds. Make them follow the path of Kushta.» — la parte del tratado dirigida a las esposas aparta de la magia por venir de la inmundicia de Satanás, declara acto de fe el amor de la esposa fiel y pone la educación de los hijos como obligación con sanción.

«Do not mock any disabled person or be sarcastic towards anyone who is afflicted with a bodily defect, because all bodies may suffer pain, but no soul should never be mocked or humiliated, except on account of their own deeds.» — el tratado Recomendaciones prohíbe la burla del defecto corporal y separa cuerpo y alma para fundarla: el cuerpo sufre, el alma solo responde de sus obras; el troceo imprime la doble negación *no soul should never be mocked*.

«never praise the planets and constellations. Never praise the sun and moon. They shine only by the will and the command of the Great Hayyi. The light bestowed by Hayyi upon them illuminates their dark dwellings. If He gave His order, then all of them would come to an unknown end.» — el Libro Uno aparta del culto a planetas, constelaciones, sol y luna con un argumento sobre su dependencia: brillan por voluntad de Hayyi y por su orden acabarían.

«Those who bow down to Adonay and have deviated from the original call have written a book for themselves. Never become one of them. Do not perform circumcisions, and never follow those who are neither firm nor consistent in their sayings.» — aquí la voz del mensajero nombra a otros cultos y los aparta: quienes se postran ante Adonay y se han desviado de la llamada original, y con ellos la circuncisión.

«There will always be many such people, and many false prophets. They will try to steal wisdom from our people with gold and silver. Some of them even consider themselves to be gods. They have their false doctrines and have written down their false books. They spread greed, lust and passion; they even call themselves prophets.» — el Libro Uno describe a los falsos profetas por lo que hacen: comprar la sabiduría del pueblo con oro y plata, tenerse por dioses y escribir sus propios libros.

«To you, my chosen and my faithful, I call forth and explain: dress in the color white, dress yourselves in white clothing like the garments of radiance and the robes of light. Set a white turban upon your head, like a beautiful coronet. Bind the himyana girdle around you like the living water that the Uthribind around their waist; wear sandals. Hold a Margna staff in your hands, like the staff of living water that the Uthri carry in the Place of Light.» — la indumentaria del creyente se manda por semejanza con la de los Uthri: blanco, turbante, el ceñidor himyana, sandalias y el bastón Margna, agua viva en la mano; el troceo pega *Uthribind*.

«Faithful and righteous believers: never claim anything, about which you are uncertain. Never claim revelation, as Hayyi alone provides revelations. Arm yourselves with a defense that is stronger than iron, the knowledge of NaSirutha and the true words from the Place of Light. Give one another good advice about how you have been instructed and warned. Just as your eyes see, your mouths speak, and your ears listen, your hands must do good deeds and accomplish beautiful things. Do not be like weeds, which soak up water but bear no fruit.» — el Libro Uno prohíbe reclamar revelación, por ser cosa que solo Hayyi da, y llama arma más fuerte que el hierro al conocimiento de NaSirutha.

«his is the first call that was granted to Adam, who is the first of the living race. It was a speech and a testimony.» — abre el Libro Dos, tratado Sobre cada mandeo fiel pondré mi mano derecha: la primera llamada se declara dada a Adán, primero de la raza viviente; el troceo da la capitular como /O y la cita se ancla después.

«Then the whole world will be carried off by pestilence and the sword. The souls are destined to separate from their bodies, and these souls will ascend to the light without any sins or debts. Only Ram and his wife Rud will remain. From them, humanity will survive and increase in number. Adam is destined to live one thousand years. Between Adam and Ram and Rud will pass thirty generations. They will all ascend to the light with a single ascent, since they stand in a single doctrine, proceed according to a single speech, and testify according to a single worship.» — el Libro Dos cuenta la historia por destrucciones y supervivientes: la peste y la espada, y de ellas solo Ram y su esposa Rud, con treinta generaciones entre Adán y ellos.

«Then the world will be carried off by fire. All souls, which are without sin, are destined to separate from their bodies and ascend upward to the light, because they will not have denied the first call and will not have distorted the first speech. Only Shurbai and his wife Shurhabil will remain behind, and through them humanity will be newly restored and increase in number. Between Ram and Rud and Shurbai and Shurhabil will pass twenty-five generations.» — la segunda destrucción es por fuego y de ella quedan Shurbai y su esposa Shurhabil, con veinticinco generaciones de por medio.

«Then after Shurbai and Shurhabil the world will be carried off by flooding. Only Noah will remain from the Ark, together with his son Sam. Between Shurbai and Noah will pass fifteen generations.» — la tercera destrucción es el diluvio, y de él quedan Noé y su hijo Sam; el tramo se corta con la plana y sigue en la 36.

«Then I will make a proclamation: I, the messenger of Hayyi, and two angels, who are my companions. From Noah to the building of Jerusalem, there will be six generations, consisting of a thousand years. Then King Solomon, the son of David, will be born to be the great king of the Jews, the ruler of Jerusalem. The demons will obedient to him. They will submit to his will, but because he is obsessed with himself and ungrateful to the grace of God he will lose his rule.» — el Libro Dos nombra a Salomón hijo de David rey de los judíos y señor de Jerusalén, con los demonios obedientes, y adjudica la pérdida de su reino a su obsesión consigo y a su ingratitud.

«Three hundred and sixty prophets will appear in Jerusalem. They will all testify to the name of Mara’d Rabutha, the most gracious. Then Anush Uthra will ascend, by the power of the King of Light, and he will settle in ’Mshuni Kushta, where all the Uthri are hidden from the eyes of human beings. After that, Jerusalem will be destroyed, and the Jews will go into exile and be scattered in all the cities. Then the words will be distorted, war and fighting will happen, and the fate of the entire world will be threatened.» — la profecía del Libro Dos cuenta trescientos sesenta profetas en Jerusalén, hace subir a Anush Uthra a ’Mshuni Kushta y pone después la destrucción de Jerusalén y la dispersión de los judíos.

«I am Manda’d Hayyi. I will place my right hand upon each faithful Mandaean who remains true to the call, and continues to be baptized in flowing water. Listen, heed my words, and learn, you who are my faithful believers, so that you will ascend in victory to see the Place of Light.» — aquí Manda’d Hayyi habla en primera persona y da la condición de su mano derecha: permanecer fiel a la llamada y seguir bautizándose en agua corriente.

«ord of Praise, look upon us and never condemn us. My Lord, we have sinned, forgive us and never condemn us. Most forgiving, most affectionate, most merciful God, look upon us, and never condemn us. All-seeing, all-discerning God, look upon us, and never condemn us. Most beneficent, most merciful God, look upon us, and be kind to us. King of Light, please listen to our request and never condemn us. Magnificent, omnipotent, and gentle God, take us into Your mercy and never condemn us. Redeemer of all believers, please listen to our petitions and never condemn us. Sustainer of the pious, we have sinned,» — abre el tratado Perdón, del Libro Dos, con una letanía en que cada atributo se dice para pedir lo mismo, no condenar; el troceo da la capitular como ^^ y la cita se ancla después.

«I am the first messenger, and say to all NaSurayyi: recognize the lies that they tell to one another. One so-called prophet will lie to other prophets. One king will insult other kings. They will tempt people with gold and silver, with songs and gaiety, and with monuments of mud and wood. By such practices, they make people fall in harm’s way.» — aquí habla el primer mensajero a los NaSurayyi y describe el engaño como cosa de profetas y reyes entre sí, con tentación de oro, plata, canto y monumentos de lodo y madera.

«Some of them will take people by sword and spread injustice and inequity. They will use deceit and corruption to make Adam’s offspring stray from the right path. They will utter the name of God with their mouths, even though they are liars. They will say that these are the doctrines and the books that come from God, but they lie to you and deceive you. I am the pure messenger, and I say to you: do not heed the call of the lying prophets.» — sigue el mismo discurso con el reproche central de esta polémica: que pronuncian el nombre de Dios con la boca y llaman doctrina y libros de Dios a lo que el texto tiene por mentira.

«Uthri who come down to this world. They are not radiant like the Uthri. Their garments are of fire, while those of the Uthri are of light. Their scent is odious and rotten, while that of the Uthri is fresh.» — el criterio con que el Libro Uno distingue a los falsos de los tres Uthri es sensible y no doctrinal: resplandor, vestidura de fuego frente a la de luz, y olor; la frase empieza al final de la plana 33, con la fórmula sobre imitar a los tres, y el folio impreso 16 cae entre las dos mitades.

«Creator of all the worlds, who separates life from death, light from darkness, good from evil, and truth from falsehood, keep sin away from those who worship You.» — la letanía del tratado Perdón nombra a Hayyi por los pares que separa: vida y muerte, luz y oscuridad, bien y mal, verdad y falsedad.

«We are a gathering of sinners: our eyes leer, our mouths slander, our hands grope, and our ears listen to evil, but may our Lord accept our repentance, have mercy upon us, and never condemn us.» — la confesión del Libro Dos enumera el pecado por miembros, en simetría con el gran ayuno del Libro Uno: ojos, boca, manos y oídos.

«am the messenger of light, the angel who came from light. I came here with unity and radiance in my hand, and light and praise are upon me. I came bearing baptism and the Rushma sign, and came with a summons and a proclamation.» — abre el tratado El mensajero de luz, del Libro Dos: el mensajero se presenta en primera persona y dice qué trae, el bautismo y el signo Rushma; el troceo duplica la inicial en *II am* y la cita se ancla después.

«I am the messenger of light. I illuminated the darkness and the gloom. I called forth with a summons and a proclamation for this world, from the beginning to the end.» — el mensajero declara el alcance de su llamada, este mundo del principio al fin; el tramo se corta en el límite de chunk, que el troceo reemite dentro de la plana 41.

«I am the messenger of light. I am the truthful messenger, who is without any guile, deceit, weakness, or imperfection. Those who smell my fragrance will receive life. Those who look upon my light, their eyes will be filled with light, and their mouths will be filled with praise, and their hearts will be filled with Kushta.» — el mensajero describe su efecto por los sentidos: quien huele su fragancia recibe vida, y quien mira su luz llena de luz sus ojos y de Kushta su corazón.

«The adulterers smelt my scent, and abandoned their adultery. They said, “We were ignorant, so we descended into adultery. Now that we have been guided to knowledge, we will never again be adulterers.» — la serie de conversiones del tratado hace hablar a los propios convertidos, y lo que declaran no es culpa sino ignorancia: descendieron al adulterio por no saber.

«When the magicians smelt my scent, their hearts shivered and they became filled with terror. They stopped practicing magic and begged for forgiveness. They said, “We were ignorant before, but now we are fully aware. From now on, we will never again practice magic.» — los magos entran en la serie de conversiones del Libro Dos, y su abandono de la magia se dice como paso de la ignorancia a la conciencia plena.

«I am the messenger, the tree of light that is filled with praise and life. Whosoever smells it will receive life. Whosoever tastes it will receive life. Whosoever listens to it will receive life. The gossips and blasphemers heard my words, and upon hearing them their hearts became filled with peace and they established peace for eternity.» — el mensajero se nombra árbol de luz y reparte el efecto por tres vías, oler, gustar y oír; a los chismosos y blasfemos les toca la del oído.

«Whosoever turns to the Lord will be neither rejected nor dishonored, but the evildoers and the faithless, those who have estranged themselves from the source of illumination and those who are swaddled in darkness, do not want to look upon light and do not want to hear the Lord’s call. All those of evil persuasion fall by their own will into the great Sea of Suf. They will find their abode in darkness, and the mountain of darkness will swallow them, until the Day of Judgment.» — el Libro Dos coloca la caída en el mar de Suf del lado de la voluntad propia: los de mala persuasión caen por su propio querer.

«You were victorious, Manda’d Hayyi, and you have aided those who love you to victory.» — el tratado cierra dirigiéndose a Manda’d Hayyi y atribuyéndole la victoria de los suyos.

«seedlings that I have planted, I am calling you. My elect, whom I have chosen, I am calling you. Do not sneak around before you are married, and do not commit adultery—why be a seducer, and why surrender the weak to the strong?» — abre el tratado Una llamada a la boda, del Libro Dos, con el llamado a los elegidos y la prohibición del adulterio; el troceo se come la capitular del primer renglón.

«Do not imitate the false prophets or the lying judges, who do not rise from the flowing waters, and have not been strengthened by the Lord who sits on high.» — el mismo tratado aparta de los falsos profetas y de los jueces mentirosos con un criterio de rito: que no se levantan de las aguas corrientes.

«Bachelors and spinsters, you men who reject women and you women who reject men: go to the shore of the sea, and see how the fish pair off, and do not perish. See how the birds pair off, and do not perish!» — el Libro Dos argumenta contra el celibato con los peces y las aves que se emparejan y no perecen.

«Go to the bank of the great Euphrates and see how the trees drink the water and become heavy with fruit? Now look at a dry riverbed, and see how the trees on its banks have withered and died—likewise the souls of those spinsters who do not seek men and those bachelors who do not seek women will dry up and die. When they part from their bodies, their souls will only find a place in the clouds of darkness.» — el mismo argumento por el árbol del río y el del cauce seco, aplicado a las almas de quienes no buscan pareja.

«My chosen ones, hold marriage festivals for your sons and daughters. Believe in your Lord, the supreme King of Light. Believe that this world is coming to an end. Do not be like those who hate life and refuse to have offspring. If you want to ascend to the Place of Light, be fruitful.» — el tratado manda casar a los hijos y pone la fecundidad como condición del ascenso, contra quienes rehúsan tener descendencia.

«his is the mystery. It is the first book of the first doctrine, which has existed from the very beginning.» — abre el Libro Tres, tratado La creación: el texto se declara a sí mismo el misterio y el primer libro de la primera doctrina, existente desde el principio; el troceo da la capitular como O y la cita se ancla después.

«When the fruit was still inside the Fruit, and the ether was still inside the Ether, the glorious Great Mana was there. From him emerged the great big manas, whose radiance is extensive, and whose light is immense. Before these, nothing existed in the great Fruit, which is endless and extensive, and whose radiance is too extensive to be described by mouth, and whose light is too immense for our lips to do justice to it. From this great Fruit emerged a thousand times a thousand fruits, until they were without end, and a thousand times a thousand dwellings, until they were without number.» — la cosmogonía del Libro Tres empieza antes de toda distinción, con el fruto dentro del Fruto y el éter dentro del Éter, y de ahí salen los manas y las moradas sin número.

«They stood there and praised the glorious Great Mana that resides in the great Ether of Life, which can be found in the white waters of the Yardna that has come out of the Great Mana, whose delightful fragrance all the roots of light and the great first radiance inhale. The great Yardna is limitless and immeasurable. The plants await it, exulting and rejoicing. From the great Yardna, lesser Yardni come forth without limit or measure.» — el Libro Tres coloca el Yardna, el agua viva, en el origen mismo: sale del Gran Mana y de él salen los Yardni menores.

«The killers inhaled my fragrance, and abandoned killing. They said, “Oh, our Lord, we were directionless, and evil was leading us.» — la serie de conversiones del tratado El mensajero de luz llega a los asesinos, que hablan de sí como gente sin dirección; el tramo se corta antes del folio impreso 24, al pie de la plana, y la súplica de perdón sigue en la plana 42.

«He emerged, and made a request to Himself. For this first request, an Uthra whom Hayyi named the Second Life was created. Then limitless and countless Uthri were also created.» — el Libro Tres hace nacer la Segunda Vida de una petición que Hayyi se hace a sí mismo, y de ahí los Uthri sin número.

«They said, “Give us some of your light, give us some of your brightness, and give us some of what you have. It will help us descend under the streams of water, to prepare a world for you and for us. We want to be settled in it and to create Uthri for you and for us; a world where the name of Hayyi is not mentioned.» — aquí está la petición que desencadena toda la cosmogonía del Libro Tres, y lo que los tres Uthri piden es explícito: un mundo donde el nombre de Hayyi no se mencione.

«When he said that, Hayyi the First Life was not pleased. He said a prayer for the Great Mana who resides in the great Fruit, and praised him. There the Great Mana arose with great splendor, light, and glory, and called into being the Great ’Kbar, whose name is ’Kbar Ziwa, ‘Nbat Yawar the son of Yufin-Yufafin, Sam, the Grapevine, who is full of life and beloved by all the Uthri» — la reacción de Hayyi Primera Vida al consentimiento, y el nombre largo del Uthra que el Gran Mana llama para responderle.

«Is it to your liking, Manda’d Hayyi, that the Uthri of light have abandoned light, and turned their gaze towards darkness, towards the great Sea of Suf, towards the howling darkness, towards the devouring, corrupting waters, towards the place that is full of demons, who speak with loud voices, and talk about the devouring fire?» — el Gran Mana dirige a Manda’d Hayyi la primera de tres preguntas, y en ella el giro de los Uthri se dice como abandono de la luz y mirada vuelta al mar de Suf.

«The Uthra of light kept silent, and there was no weakness or imperfection in Him. Then He spoke a second time to him, and said, “Manda ’d Hayyi, see to what end the Uthri deliberate, why their hearts are thrown into confusion, so that they have turned their gaze towards a place that is groundless and limitless, towards a place in which there is no living water and no radiance.» — el silencio del Uthra ante la segunda pregunta se consigna como dato y no como falta: el texto declara que en él no había debilidad ni imperfección.

«Then the Great Mana turned for the third time in his majesty to Manda’d Hayyi, and said, “You are the king of the Uthri, the lord of Kushta, and the creator of all treasures. We have given you dominion over all the worlds of light and the Uthri of light, who reside in the dwellings, and even over the lower worlds of darkness. You are the one who was intended and designated for that world. Descend to that world before the Uthri descend to it. Go down before they do something hateful and unpleasant, which is neither acceptable to the Great Hayyi nor to you, Manda’d Hayyi. Since you are the one who keeps the Uthri in order, you should blaze the path and place the milestones.» — a la tercera el Gran Mana nombra a Manda’d Hayyi rey de los Uthri y señor de Kushta y le encarga bajar antes que ellos, abrir el camino y poner los mojones.

«At that point Manda’d Hayyi finally spoke, saying, “When I look for you, whom shall I see? If I find myself in trouble, whom can I trust? Upon whom should I depend to accomplish the intention which You order me to do?» — Manda’d Hayyi rompe su silencio con tres preguntas propias, que son de confianza y no de doctrina: a quién verá, en quién confiará y en quién se apoyará.

«In His majesty, the Great Mana said to Manda’d Hayyi, “You will never be separated from us. We will be always with you. Everything that you are saying before us is correct. You are connected to us and will not be cut off from us. We are with you, because Hayyi is full of kindness for you. Helpers will be created for you, calm and stable Uthri will be created and appointed to be your helpers. Then helpers will be created, whom you should treat as your own sons. They will make Hayyi’s summons heard and become merchants, who ply their trade and ply it successfully.» — la respuesta del Gran Mana concede la compañía permanente y anuncia ayudantes; el oficio con que los nombra es el de mercaderes que negocian con éxito.

«The Great One then gave him radiance and light, and added to what he already had. He clothed him in a wide robe, wondrous and endless, He blessed him with rich blessings, with which the mighty have been blessed, And made him father of the Uthri, who supplies his friends with provisions.» — el Libro Tres pasa aquí al verso y enumera la investidura de Manda’d Hayyi: resplandor, manto ancho, bendiciones y el título de padre de los Uthri.

«Yes, Manda’d Hayyi, see what the Uthri have done; see how their weakness and imperfection are all around them. If We were to upset the world and leave them be, who would put things back in order? Who will save them from its weakness, which they themselves have created? Who will let the call of the Great One be heard, who reigns in the House of Perfection?» — las preguntas con que Hayyi cierra el reproche desplazan el asunto de la culpa al del remedio: quién pondrá en orden y quién salvará de una debilidad que ellos mismos crearon.

«Then the Second Life spoke, saying, “I was produced by the Great Hayyi, and the Yardna belongs to Hayyi, and you too were created by the power of Hayyi.» — la Segunda Vida responde a los tres Uthri declarando de quién viene todo, ella incluida, y aun así consiente después la petición que acaba de desmentir en su fundamento.

«They left the House of Life and turned to face the place of darkness. They left the company of Hayyi, for the love of the company of darkness. They left the place of splendor and light, for the love of the perishable domain. They left the Yardna of living water,» — el reproche en verso enumera lo dejado y lo escogido en pares; el tramo se corta en el límite de chunk, que el troceo reemite dentro de la plana 48, y sigue con las aguas estancadas.

«and went to the stagnant waters. They went to the stagnant waters, and to the scorching fire. They left the living flame for the love of the devouring fire, for the love of the consuming fire, and the blazing fire.» — la continuación del mismo reproche al otro lado del corte, con el par del fuego vivo y el fuego devorador.

«He gave you authority over the dwellings, and the mighty gates of the hidden place. He gave you authority over the secret Uthri, who stand steadfast, glorifying the Great One. He gave you authority over the mighty Yardna, and over the living, shining waters.» — la enumeración de los poderes dados al Uthra: las moradas, las puertas del lugar oculto, los Uthri secretos y el Yardna.

«Before the Uthri could go there, I went to the place of darkness. While I was still standing in the House of Life, I saw the rebels, I saw the gates of darkness, I saw the abyss, the complete darkness.» — aquí la primera glorificación del Libro Tres pasa a la primera persona del Uthra, que cuenta su propio descenso y lo que vio.

«I saw the woman Hiwath, who speaks darkness and iniquity. She speaks iniquity and sorcery, and promotes them. She speaks sophistry and sits upon delusions.» — el relato en primera persona nombra a la mujer Hiwath y le adjudica el habla de la iniquidad y la hechicería.

«I saw the gates of darkness, and the channel of the land of Siniawis, as they are. I saw the black water within them, how it rises high, boils, and bubbles. Whosoever sets foot within it will die, and whosoever sees it will be singed.» — el agua negra de Siniawis se describe por lo que hace a quien la toca y a quien la mira.

«I saw the evil rebels, as they sat in their chariots. I saw the evil rebels, as they were bedecked with the weapons of the wicked. They are bedecked with the weapons of the wicked, and plot evil deeds against the Place of Light.» — el Uthra ve a los rebeldes armados y declara su designio contra el Lugar de Luz.

«As I saw these things, I turned back to the House of the Father. I stood before Hayyi and told Him how I had come to see these things. I told him about the king of darkness, I told him about this thing and that thing. Exactly as I saw these things, I reported them back to Hayyi.» — el Uthra vuelve y rinde cuentas de lo visto ante Hayyi, en la forma de un informe.

«I will ascend and say to the Great One, “Whence came darkness, and whence came its inhabitants? Whence came their works, which are so terrible and ugly? Whence came their mistake, that is so extensive that its appearance is so terrible and ugly, and completely full of cracks?» — aquí se formula la pregunta que organiza todo el tratado: de dónde vino la oscuridad y de dónde sus habitantes.

«Whence came the tremendous, evil fiends, who dwell in the fire? Whence came the black water, that boils and bubbles? Whosoever sets foot within it will die, and whosoever sees it will be singed. Whence came the dragon, that was cast writhing into the fire? Whence came the chariots, and whence came the wicked who sit in them? Whence came the woman Hiwath, or women like her of any shape or form?» — la pregunta se despliega en una serie que acaba en la mujer Hiwath y en las mujeres como ella.

«When I spoke before Hayyi, my father Hayyi appeared in His fullness, without a single flaw. Hayyi knows it well, He knows it well but maintains His silence.» — la respuesta que el texto consigna es el silencio, y lo consigna como saber y no como ignorancia: Hayyi lo sabe bien y calla.

«Then I said before Hayyi, “Since You, Hayyi, were there, How did darkness come into being? How did darkness come into being? How did weakness and imperfection come into being?» — Manda’d Hayyi insiste con la pregunta, y la repite tres veces sin obtener genealogía de la oscuridad.

«I drew near to them and did tell them, how things were at the very beginning. Once I told them, they kissed and embraced me, propped me up in my place, and said, “We give you permission, ’Kbar Ziwa, you gentle, stable Uthra. We give you permission, ’Kbar Ziwa, the Uthra who supports his friends.» — el Uthra cuenta a los grandes cómo fueron las cosas al principio y recibe de ellos el mismo permiso, ahora bajo el nombre ’Kbar Ziwa.

«Come, so that We might educate you, Manda’d Hayyi, you valorous, well-armed Uthra. Even before the worlds came into being, the great Fruit existed. Even when the great Fruit was still within the great Fruit, the great and glorious King of Light came into being.» — en lugar de responder por la oscuridad, Hayyi enseña lo que sí vino a ser, empezando por el gran Fruto anterior a los mundos; el tramo se corta antes del folio impreso 35, al pie de la plana.

«the great luminous Ether came into being. From the great luminous ether, the living heat came into being. From the living heat, light came into being. By the power of the King of Light, the great Fruit came into being. The great Fruit came into being, and within it was the Yardna. The great Yardna came into being, and the living water came into being as well. The bright, shining water came into being from the living water. I, Hayyi, have been there, and then all of the Uthri came into being.» — sigue la serie de emanaciones en la plana 53: del Éter luminoso el calor viviente, de este la luz, y luego el Fruto, el Yardna y el agua viva.

«We give you permission, valorous Uthra, valorous and well-armed Uthra, We give you permission, valorous Uthra, to tell things as they were, to teach the hidden Uthri, And to teach all the elect,» — lo que Hayyi concede no es la respuesta sino el permiso de decir las cosas como fueron y de enseñar a los Uthri ocultos y a los elegidos; el tramo se corta antes del folio impreso 37.

«You, valorous Uthra, know not how darkness came into being, How darkness came into being, and how weakness and imperfection came into being.» — la respuesta de Hayyi es que el Uthra no sabe cómo vino a ser la oscuridad; el texto deja la pregunta sin genealogía y pasa al permiso de enseñar.

«We want you to speak on your honor, that there is no limit to light. For light, there is no limit and it is not known when it was created. Nothing existed when light did not; Nothing existed when radiance did not. Nothing existed when the Almighty did not; but there was no limit to light. Nothing existed when water did not; water is older than darkness.» — la enseñanza que Hayyi autoriza no responde por el origen de la oscuridad sino que fija anterioridades: la luz sin límite y sin fecha de creación, y el agua más vieja que la oscuridad.

«Goodness is older than the wickedness of the place of darkness.» — la serie de anterioridades del Libro Tres pone el bien, la serenidad, el calor viviente, la glorificación, el Tercer Yardna, el discernimiento y la voz de los Uthri antes que sus contrarios.

«’Bhaq Ziwa is older than Ruha, such as she is. The thought of all the Uthri is older than the call of the rebellious. The realm of the good is older than the lord of all the places of darkness. The men of proven righteousness are older than all the creations of darkness, such as they are.» — la tercera serie nombra a ’Bhaq Ziwa antes que a Ruha y a los hombres de probada rectitud antes que a toda creación de la oscuridad.

«In the goodness of the righteous was neither weakness nor imperfection. The righteous are, by virtue of their goodness, strengthened from head to toe. The righteous are, by virtue of their goodness, roots that are firmly planted in their place. The righteous shine forth in their splendor; the water is hidden within their garments. The secret words are kept hidden within their books.» — la respuesta describe a los justos por su bondad, con el agua escondida en sus vestiduras y las palabras secretas guardadas en sus libros.

«Water does not mix with pitch, just as darkness does not mix with light. Darkness is not counted together with light, and the dark abode will not be illuminated. Just as the dark abode will never be illuminated, neither will stagnant waters shimmer.» — el principio de la no mezcla se enuncia con la pez y el agua: la oscuridad no se cuenta junto con la luz ni la morada oscura se ilumina.

«Darkness never spreads out, and its denizens take its form. Darkness took shape, and when it took shape, it reviewed its army. Because of the wickedness it has in mind, it is trapped within its own container.» — la oscuridad se describe como cosa que no se extiende y queda atrapada en su propio recipiente por la maldad que trama; el troceo parte la plana 60 en el límite de chunk.

«It is trapped within its own container, and all of its works will perish. The children of darkness will perish, but the children of the Almighty will survive. The house of the wicked will crumble, and the devouring fire will go out. Their witchcraft will fizzle away and vanish, because it did not exist beforehand. Their creations will come to an end, but the tribe of Hayyi will last forever. The living doctrine will come forth, and shed light throughout the perishable abode.» — el desenlace que el Libro Tres anuncia: perecerán los hijos de la oscuridad y sus obras, mientras la tribu de Hayyi permanece y la doctrina viviente sale a alumbrar.

«Since there is no wickedness among your righteous, why should I go to that place?» — el Uthra objeta el encargo con la misma lógica de la enseñanza recibida: si entre los justos no hay maldad, para qué ir allá.

«There is no number we could give to you for how long it has been since the Uthri not exist.» — la anterioridad de los Uthri se declara sin cifra posible; el tramo se corta antes del folio impreso 39 y el troceo pega *Uthriare* en el renglón siguiente.

«The living heat is older than the devouring fire of the place of darkness. Glorification is older than sorcery and witchcraft, which the wicked promote. The Third Yardna is older than the devouring waters of the place of darkness, Insight is older than those things that the wicked of the place of darkness promote. The voice of the Uthri is older than that of the mightiest wicked ones of the place of darkness.» — sigue la serie de anterioridades con el calor viviente, la glorificación frente a la hechicería, el Tercer Yardna, el discernimiento y la voz de los Uthri.

«We have told you about the First, now we will tell you about the Second, just as it was. The serene throne is older than the rebellious throne. Hymns and liturgies are older than the sorcery of the terrible woman Hiwath.» — la segunda serie de anterioridades pone el trono sereno antes del rebelde y los himnos y liturgias antes de la hechicería de Hiwath; el tramo se corta antes del folio impreso 40.

«Once I understood it in my mind, I said to Him, “How did darkness come into being? How did darkness come into being, from what was it formed in its place?» — el Uthra vuelve a preguntar lo mismo después de haber entendido la enseñanza, con lo que el texto deja constancia de que la respuesta no zanjó la pregunta; el tramo se corta antes del folio impreso 41.

«Wherever You are so great, why does not darkness cease to be? Why does darkness not cease to be» — la segunda mitad de la misma pregunta, que el impreso parte entre las planas 58 y 59: por qué la oscuridad no cesa siendo tan grande el Grande; el tramo se corta antes del folio impreso 41 y la frase termina en la plana siguiente con la luz completamente erguida.

«The Pregnant conceives a dragon, so get up and go down to the world! By your power, Uthri will come into being, Through your brilliance, the mighty will be established.» — la orden con que Hayyi resuelve la objeción del Uthra y lo manda al mundo.

«He gave me a Margna staff of living water, a rod by which the rebellious would be struck down. He gave me a crown of living heat, marvelous and luminous beyond compare. He equipped me with His weapons, kissed and embraced me like the Almighty.» — el equipo con que el Uthra baja: el bastón Margna de agua viva y la corona de calor viviente, las mismas piezas que el Libro Uno manda llevar al creyente.

«The good will rise on account of their virtue, and see the Place of Light. The evil will descend on account of their wickedness, and see the gates of darkness. The calls have all been recited, the words have all been reckoned. A single call can come forth, and explain all calls. A single word can come forth, and explain all words. A single man can come forth, and explain this and that.» — la sentencia sobre el ascenso y el descenso se enuncia junto a una afirmación sobre la palabra: una sola llamada puede explicar todas las llamadas.

«They stand there and maliciously plotted, they stand there and forge weapons, They forge weapons and plot evil against the good. They maliciously plot, and consult one another. They consult one another, and say, “Is there any other being that wants to take a share in our world? If there is anyone who is more powerful than us, we will rise up and fight him.» — los rebeldes de la oscuridad hablan aquí por su cuenta, y lo que dicen es una pregunta por el reparto del mundo.

«When I saw them, it was in the guise of the greatness that I appeared to them. I appeared to them in the guise of the greatness, which is wide and limitless. When I appeared to them in expansive glory, expansive and extending to all the world,» — el Uthra cuenta cómo se aparece a los rebeldes, bajo la figura de la grandeza; el tramo se corta antes del folio impreso 46.

«The righteous will rise on account of their virtue, and see the Place of Light. The exil will descend on account of their wickedness, and see the gates of darkness.» — el Uthra repite ante los rebeldes la sentencia recibida; la plana 64 llega con la capa de texto muy dañada, y el troceo imprime *exil* por evil en el renglón siguiente al citado.

«Our Lord! We have sinned and been lacking, Forgive us our guilt and our sins. Be lenient to us, xve all wish to submit to you.» — los rebeldes se declaran pecadores y piden perdón; el troceo imprime *xve* por we y *xx’ailed* por wailed en esta plana, cuya capa de texto está corrompida.

«Until the Great Hayyi xxishes, and Abathur is established here, Until Abathur is established, and the sons of salvation are created, The wondrous, living heat will be granted, and Gabriel, the messenger will be created.» — la respuesta del Uthra aplaza el remedio a una serie de acontecimientos: Abathur establecido, los hijos de la salvación creados y Gabriel el mensajero creado; el troceo imprime *xxishes* por wishes.

«He will come and solidify what is to be made solid, and he will skillfully call the earth into being. He will skillfully call the earth into being, and he will stop up the wells of stagnant water. Three Uthri will come and guard the soul. They will heed the call of Hayyi, and light up the perishable abode. Then two Uthri will come, and head to the font of the waters. They will bring water, and create a Yardna for the world. A yardna they will create for the world, and spread brilliance upon it. They will plant crops, which will be full of faith, wisdom, and insight.» — el programa de la creación por venir, en la voz del Uthra: solidificar, llamar a la tierra al ser, cegar los pozos de agua estancada, guardar el alma, traer el agua y crear un Yardna para el mundo.

«I am ’Kbar Ziwa. I paved a path for the righteous, and opened a gateway' to the world. A gateway to the world I created, and placed within it thrones. Thrones for the righteous I established, and set up a lamp for them. I set up for them a lamp, which was perfect from top to bottom.» — el Uthra se nombra ’Kbar Ziwa y enumera lo que instituye: camino, puerta, tronos y lámpara.

«I established the Yardna of Life, and placed guardians upon it. I placed two Uthri upon it, flourishing without a flaw.» — el mismo Uthra declara haber establecido el Yardna de la Vida y puesto dos Uthri de guardia sobre él.

«Praise the power of the man who has cured water with the living heat. Praise the power of the man whom the fire has not diminished. The fire has not diminished him; the Uthra shined in his brilliance.» — Hayyi elogia ante los Uthri lo que el Uthra hizo, y lo nombra por dos obras: curar el agua con el calor viviente y no ser disminuido por el fuego; el troceo pega *UthriwA* en el renglón que lo introduce.

«At that point, the Second Life sat up, his Uthri arose and gave him advice. They arose and gave him advice, by saying, “Let us build a world and construct within it dwellings for you, which shall be called yours.” Then the Second Life gave them some of his brilliance and luster, and of what else Hayyi had granted him. He gave them some of his radiance, and ordered them to create a world.» — la escena se repite un escalón más abajo: los Uthri de la Segunda Vida piden y reciben brillo para hacer un mundo propio.

«’Bhaq Ziwa was proud of himself, and considered himself to be the almighty. He considered himself the almighty, and abandoned the name that his father had given him. He said, “I am the father of the Uthri, The father of the Uthriam I, who has made the dwellings of the Uthri?» — ’Bhaq Ziwa se tiene por el todopoderoso, abandona el nombre que su padre le dio y se declara padre de los Uthri; el troceo pega *Uthriam*.

«He pondered over the stagnant waters and said, “I will create a world”. He went without any advice, and did not know about the stagnant water. He did not know about the stagnant water, and knew nothing about the devouring fire, which has no radiance. He did not take counsel from the Father of the Uthri,» — el texto adjudica el defecto de la obra a una falta de consejo y de saber, no a maldad: no conocía el agua estancada ni el fuego devorador y no consultó al Padre de los Uthri.

«He gave him the name of Gabriel, the Messenger, summoned him, and asked him, saying, “Go down, hurry, and get yourself to the place where there are no dwellings and no worlds. Create and make for yourself a world like the Children of Peace, whom you have seen. Create and establish a world there, a world for yourself with Uthri within it.» — aquí ’Bhaq Ziwa da a ’Ptahil el nombre de Gabriel el Mensajero y le manda hacer un mundo propio, con lo que el mismo nombre queda dicho de dos figuras distintas en el libro.

«’Ptahil Uthra arose, went forth and down below the dwellings, to a place where there was no world. He stepped into the filthy muck, and entered the stagnant water. He began to speak, since the living heat had changed within him. When the living heat changed within him, he grieved in his heart, and said, “Since I am a son of the Great One, why has the living heat changed?» — el descenso de ’Ptahil se cuenta por lo que le pasa dentro: el calor viviente cambia en él y él mismo pregunta por qué, siendo hijo del Grande.

«’Ptahil washed his hands in the stagnant water, and said: “Let there be an earth, just like there was in the house of the Almighty.” As he dipped his hands, a solid substance formed, A solid substance briefly formed, which collapsed and flowed apart. As no earth came into being and took solid form, his heart began to break.» — el primer intento de hacer la tierra fracasa: la sustancia sólida se forma un momento y se deshace.

«Lost in his own thoughts, ’Ptahil pondered, he took stock of his wisdom, and said: “I will go up to the Great Hayyi, bow and abase myself to the Great One.” As ’ Ptahil acted in accordance with his wise plan, he adored and glorified Hayyi. He received a garment of living heat, and walked about in the stagnant water.» — ’Ptahil resuelve subir ante Hayyi y de ahí saca la vestidura de calor viviente con que vuelve al agua estancada.

«Summon the three Uthri, who protect the Treasure of Life. They must preserve the Treasure of Life, that was taken from here. They will cover it in clay, and clothe it in the color of flesh. They will cover it in clay, and clothe it with a perishable garment. With a perishable garment, they will clothe it, and within it create weakness and imperfection.» — el encargo del Gran Hayyi sobre el Tesoro de la Vida dice de una vez las dos cosas: cubrirlo de barro y vestirlo de carne perecedera, y crear dentro de él debilidad e imperfección.

«on account of the scent of the garment of living heat, dust from the land of Siniawis was stirred up. From the land of Siniawis, dust stirred up, and landed everywhere. All the seas were clogged, all the pits were filled. A dry spot took shape, a solid substance formed and fell into the water. A curtain rose up high, it rose up and stood at the center of heaven.» — la tierra se forma aquí por un efecto del olor de la vestidura: el polvo de Siniawis se levanta, los mares se ciegan y el firmamento se alza.

«He took the navel of the earth and wanted to tie it to the heart of heaven. As he tried to grab the navel of the earth, the fallen ones circled around him. The scuttle of the crafty ones circled around him, filled with sophistry. ’ Ptahil, in his wisdom, sat, and asked them one by one, “Where have you come from, wicked ones, the likes of which are not from my ancestral home?» — ’Ptahil quiere atar el ombligo de la tierra al corazón del cielo y los caídos lo rodean; él les pregunta de dónde vienen, por no ser de la casa de sus padres.

«We have come because we want to be your servant, we want to be close to you and be your helper. We want to be your helpers in all things, no matter what you do, and leave you undisturbed on your throne. We want to leave you on your throne undisturbed, we want to be close and keep the world in order. We want to be good and be obedient to you in every way.» — los caídos declaran su oferta a ’Ptahil, toda ella en términos de servicio y de dejarlo tranquilo en su trono.

«He said to them: “Then you are my sons. If you do good deeds, I will take you into my embrace.” As soon as ’Ptahil said this, the house was taken away from him. From him, the house was taken away, and the fallen ones took control of it,» — el texto liga sin más la aceptación de ’Ptahil con la pérdida de su casa, que pasa a los caídos.

«Let Adam be created He will be a king for the living world! he angels listened, were ordered, and then agreed. They said, “Let Adam come into being. He will be one of us. Come now ’Ptahil, together we will create Adam. He will be our leader.» — abre el tratado La creación de Adán, del Libro Tres: los ángeles proponen crear a Adán como uno de ellos y a la vez como su jefe; el troceo se come la capitular de *he angels listened*.

«“Sadness fills me to my depths,” said ’Ptahil. “My hope was to create Adam by myself. If he is created as you wish, what will he be?” They said, “If we obey you, what sort of authority will we have in the world of lower life?” “You will serve him. You will be guards for him,” said ’Ptahil.» — el reparto de autoridad se negocia: ’Ptahil quería crear a Adán él solo y los ángeles preguntan qué autoridad les quedará.

«They formed him, and laid him on the ground, but they were unable to make him move, for Adam was without a soul. They said, “If the ether were to seep into his bones, if the lifeforce were to seep into him, he could properly stand on his own feet.» — el primer fracaso con Adán se dice por la causa: no se movía porque estaba sin alma.

«They sought help from the flash of fire. They said, “If only the fire would brighten this garment! Let it illuminate his garment, so that the lifeforce will seep into his body and make him stand on his own feet.” They called all steams of rivers, all smoke of fire. They tried to blow them into his outstretched body, into his prone hands, so that perhaps his palms would contract, and his two wings might flap,» — los intentos de animar a Adán con fuego, con vapores de los ríos y con humo, todos fallidos.

«The angels said, “Oh, ’Ptahil, permit us to infuse him with one of our souls, which you have brought from the House of your Father.” Even though the angels tired themselves out, and ’Ptahil also became tired, Adam did not stand upright on his own two feet.» — los ángeles piden infundirle un alma de las suyas y el cuerpo sigue sin levantarse.

«’Ptahil ascended to the Highest, and stood before the Father of the Uthri. “What have you done, ’Ptahil?” “Everything, my Father, except the likes of you and me. The Father of the Uthri said, “Enough,” and then withdrew within the secret pit. “Great Mana, infuse that body with life. Remove any affliction from him and illuminate him according to your desire.” The Great Mana gave him the living names with which he could speak, and the Father of the Uthri wrapped the great secret within his pure white turban. Then He delivered it to ’Ptahil.» — la solución viene de arriba: el Gran Mana da los nombres vivientes con que Adán puede hablar y el Padre de los Uthri envuelve el gran secreto en su turbante blanco.

«Be on your guard with the soul! No one should know about her! Let ’Ptahil be unaware of how the soul descended to the body. Do not let him know how the soul descended to the body. Do not let him know how the channels go through the body, and how the blood flows.» — el encargo a Hibil, Shitil y Anush es de ocultamiento: que ’Ptahil no sepa cómo desciende el alma al cuerpo ni cómo corre la sangre.

«Let Adakas Mana be her guard. O Adam, as soon as you are endowed with the glory of Hayyi, stand upright on your own two feet. Once you speak with a pure mouth, the secret will return to its homeland.» — el alma queda bajo guarda de Adakas Mana y el secreto se declara de ida y vuelta: volverá a su tierra cuando Adán hable con boca pura.

«When ’Ptahil and his followers reached the earth, they came near the outstretched body. He wanted to place the soul within it. I, Manda ’d Hayyi, I took it away from him. When ’Ptahil tried to stand Adam upright on his feet, I, Manda’d Hayyi, made him stand up. I made him breathe the breath of life. His bones were filled with marrow. The glory of Hayyi spoke forth within his body. Then he opened his eyes.» — aquí Manda’d Hayyi habla en primera persona y le quita a ’Ptahil el acto decisivo: es él quien pone en pie a Adán y le da el aliento de vida.

«I, Manda’d Hayyi, descended, and found them sitting—I found the wicked all together. They are spewing their magic onto the soul, their magic is spawn all over the soul. They are adorning her with strife, and they are completely eager to cut her into pieces.» — Manda’d Hayyi cuenta lo que halló alrededor del alma: los malvados escupiéndole su magia encima y dispuestos a despedazarla.

«To Ruha, I appeared and said, “You seductress, who seduces the universe, look—this is the great secret that dominates but cannot be dominated; the secret that conquers all who sin and are arrogant. Are you not terrified, and confess that you are guilty?” The Seven confessed that they were guilty. They bowed their heads down, covered their faces with their hands, and said, “Oh, our Lord, we have sinned. Forgive our sins!’ The moment they said that, their congregation disbursed.» — el careo con Ruha y los Siete acaba en confesión de culpa y dispersión; el troceo imprime *disbursed* por dispersed, lectura propuesta sin cotejo contra facsímil.

«Here I am, in a visible form. 0 soul, I will not frighten you. Never be alarmed while you are in the body. In order not to frighten you, I have assumed the form of a human being.» — Manda’d Hayyi declara el motivo de tomar forma humana: no asustar al alma que está en el cuerpo.

«I sat down beside her. Shining forth, I sat close to her; I spread the glory of the Great Mana on her, the glory out of which Adam emerged. Beside her I sat, and taught her all that Hayyi had entrusted to me. With a voice like the cooing of dove, I recited the recitation to her. I awakened her heart from its long hibernation, With the speech of the angels, I spoke to her. I taught her my wisdom, I bestowed my wisdom upon her.» — lo que Manda’d Hayyi hace con el alma es enseñarle: la despierta de su larga hibernación y le da su sabiduría.

«Adam arose, knelt down and bowed. He glorified the Great Hayyi, and his father Adakas Ziwa. He bore witness to the name of the Great Hayyi, and the Great Mana from which he emanated. When Adam bowed and gave submission to his father, Adakas Ziwa appeared before him. Adam was full of praise. He bore witness to him both bodily and spiritually.» — Adán se levanta y da testimonio del Gran Hayyi y del Gran Mana del que emanó, y el texto dice que lo hace de los dos modos, corporal y espiritual.

«He rejected the temptresses, the seductresses he rejected. He rejected the material world, and turned his back upon ’Ptahil, who is its master. He disavowed the sons of this realm, and rejected all their actions. He bore witness to the name of the Great Hayyi. He rejected every mortal thing, and lifted his eyes to the source of the light.» — la serie de rechazos de Adán acaba en ’Ptahil, nombrado señor del mundo material del que se aparta.

«When Adam completes his mission, he will be able to return to his homeland, the source of the light. Together with his father, Adakas Ziwa, let him be an Uthra.» — el destino de Adán se enuncia como retorno y como ascenso de rango: llegar a ser un Uthra junto a su padre Adakas Ziwa.

«his is the mystery of the book, the first explanation and the first living teaching, which existed from the very beginning.» — abre el Libro Cuatro, tratado El bautismo de Hibil Ziwa, con la misma fórmula de apertura del Libro Tres: el texto se declara misterio y primera enseñanza viviente; el troceo da la capitular como * /.

«Two Uthriwere summoned. Adathan and Yadathan were called forth on the day when Yardna baptized Hibil Ziwa. They were summoned as two assistants. Then, another six Uthriwexe summoned: Shitil, Anush, Shilmai, Nidbai, Adakas Mana, and the Great Mystery, whose name is Yufin.» — el Libro Cuatro nombra a los ocho Uthri convocados para el bautismo de Hibil Ziwa; el troceo pega *Uthriwere* y *Uthriwexe*.

«The great Yardna started to say to Mara’d Rabutha, Who is this Uthra whom you are going to baptize in my water, my water in which your Greatness was baptized? But the great Yardna saw the brilliance of Hibil Ziwa and the brilliance of Manda’d Hayyi, and his light and dignity. He saw the Margna staff of living water raised high, and his waves tumbled in confusion.» — aquí habla el propio Yardna, el agua viva, y pregunta quién es el Uthra que van a bautizar en el agua en que la Grandeza misma fue bautizada.

«Then Manda’d Hayyi stood up from Yardna, and extended the right hand of truth to his Creator. He extended the right hand of truth to his Creator, and then he placed his seal upon his brothers, who are his sons. At that instant, the Lord said to Manda’d Hayyi, Now your brilliance is truly excellent, glorious is your light. All those who believe will be illuminated by your light, and they will bring light to all the worlds.» — en el bautismo del Libro Cuatro la mano derecha de la verdad, Kushta, se extiende al Creador y el sello pasa a los hermanos.

«The light belongs to Hibil, The radiance belongs to Shitel, and the perfection belongs to Anush.» — el reparto que el Libro Cuatro hace entre los tres hermanos: luz a Hibil, resplandor a Shitel y perfección a Anush; el troceo imprime *Shitel* aquí y *Shitil* en el resto del volumen.

«Thereupon the Lord marked them with His pledge, and sealed them with His eternal seal. Then He called Shilmai and Nidbai. He put His right hand upon them and blessed them with His great blessing, saying to them, “We rejoice at this foundation that has been established.» — el Libro Cuatro cierra el bautismo con el sello eterno y la bendición sobre Shilmai y Nidbai.

«hen Siniawis, the land of darkness, assumed control of the world of darkness, the entire universe cringed, and its balance became upset. Manda’d Hayyi stood before Mana and His great assistant. They said to him, “O Ganzibra, our great son, what are you waiting for? Get up, go there and do what needs to be done!» — abre el Libro Cinco, tratado El descenso del salvador, con el desequilibrio del universo entero como causa del envío; el troceo da la capitular como p/i'/ y la cita se ancla después.

«Come, be baptized in 360,000 Yardni. We will adorn you with 360 garments of light.” They baptized him, dressed him, and mentioned hidden names to him, names which were given to his father Yawar alone. Thus, Hibil became a great Mana like them.» — el ascenso de Hibil Ziwa se cuenta por cifras y por nombres ocultos, y acaba en un cambio de rango: llegó a ser un gran Mana como ellos.

«My father named me Yawar, after his own name. He put His hands on me, and created for me a peerless world, without limit and no end to its lights, in which there were 360 Yardni and 360,000 Uthra 5and residences. Then He gave me the very garment in which He was baptized. He gave me the secret that protected the Uthri» — aquí el narrador pasa a la primera persona y declara su segundo nombre, Yawar, recibido del padre; el troceo mete un 5 suelto en *360,000 Uthra 5and residences*.

«You will face an uncontrollable universe, which combines within it both menace and severe constraints. These are the worlds of darkness. You will go there and remain for so long that We may forget you, but your ’Dmutha will be here to read the Masiqtha to you.» — el encargo dice de antemano el precio: quedarse tanto tiempo que los suyos lo olviden, mientras su ’Dmutha le lee el Masiqtha desde arriba.

«Do not embrace me, father, and do not kiss me, for if you do so, you will make me feel that you pity me. Fie whose father arms him, seals him, baptizes him, and sets him straight will never fear the powers of darkness.» — Hibil Ziwa rehúsa el abrazo del padre para no sentirse compadecido, y enuncia la razón por la que no teme; el troceo imprime *Fie* por He.

«When I arrived at the walls, I immersed my foot in the murky waters between darkness and light, and soon the wall retreated before me. I passed one thousand leagues into the world of Ruha, the first world of gloom.» — el descenso se cuenta por mundos sucesivos, y el primero de ellos es el de Ruha.

«I left the place of Zartai and Zartanai, and set out for the world of the man Hagh and the woman Magh, who were spreading their sorcery and power throughout the most fearful, terrible worlds of darkness. I wondered how my feet would lead me there. I stayed in this world for many ages, until I knew its composition and the composition of its inhabitants.» — el método del descenso se declara: quedarse en cada mundo hasta conocer su composición y la de sus habitantes.

«Then I departed for the world of the two titans, Gaf and Gafan, giants of darkness who dwell by the spring of murky waters. Between the world of Hagh and Magh and the world of Gaf and Gafan there were many levels. In the world of the titans, the cauldrons of murky waters boiled violently, and their fumes rose in smoke and flames. Gaf and Gafan were two deformed dragons, bound by their iniquities. Neither their consorts, who were their very likenesses, nor the magic they worked could aid them.» — el mundo de los titanes Gaf y Gafan se describe con sus calderos de agua turbia, y el texto declara que ni sus consortes ni su magia podían valerles.

«I am Hibil; I appeared to him in an immense and beautiful form, and sat down before him. “Peace be upon you, o warrior ’Shdum, king of the world,” I said. He lifted his face, glanced upon me, and then said, “Peace be upon you, o man of beautiful and awesome form. What do you want?» — el modo de Hibil ante los señores de la oscuridad es el saludo de paz y la forma hermosa, no el combate.

«my forefathers have sent me to tell you that one of your offspring, of your kindred and family, has created a disturbance in the World of Light. What is your opinion about this?» — la pregunta con que Hibil recorre los mundos de la oscuridad es de consulta: uno de los tuyos ha causado un disturbio en el Mundo de Luz, qué opinas.

«’Shdum answered me, “I do not know. Go down below me, to a level beneath me; there you will find one who is older than I.» — la respuesta de ’Shdum remite a otro más viejo, y con ella el relato ordena la oscuridad por antigüedad.

«When I approached him, I greeted him by name. Without raising his eyes, he said, “Who is that who has uncovered my name and become acquainted with my form?” I said, “I am Hibil Ziwa. The Great Hayyi has sent me to you.” Krun said, “The Great Hayyi, whose radiance and light never end? What does He want?» — el saludo por el nombre desconcierta a Krun, que pregunta quién ha descubierto su nombre y conocido su forma.

«Time passed terribly slow, while I fought an epic battle with Krun, until I had reduced him to bloody chunks. Then he surrendered, terrified, and said, “Have mercy!” I said, “Give me your seal, so that I can pass through the world of darkness and no one can stop me.» — el combate con Krun acaba con la entrega de un sello para cada lugar, que es lo que Hibil pide en vez de la vida del vencido.

«Then I approached Qin, assuming the likeness of her husband Anathan, and asked her, “Qin, could you tell me what we are made from?” She went about showing me the spring of murky waters, and the spring of unlimited bitterness. The Great Mystery who accompanied me said, “This is utter bitterness: it is the one true constant of the world of darkness.» — Hibil toma la figura del marido para preguntar a Qin de qué están hechos, y el Gran Misterio nombra la amargura absoluta como la única constante de ese mundo.

«I went about blinding her eyes, closing her ears, terrifying her, talcing the utter bitterness, and destroying it. I left that world, closed its hidden gates behind me, and sealed them with three secret names. The names were Ham Ziwa, Nhur Ziwa and Laufafan Nhura Raba, which are fixed and unmovable.» — la destrucción de la amargura absoluta y el sellado de las puertas con tres nombres secretos, que el texto nombra; el troceo imprime *talcing* por taking.

«I pretended to be one of them, and married Zahreil, the daughter of Qin. I did not touch her, because my intention was not to be married, but rather to know whence the secret of the plant of darkness came. Zahreil showed me the secret that protects the monstrous creatures of darkness. It was a spring which was unknown to all. There was a mirror in it, and when they gazed upon their faces within it, they would know what had come to pass and what would happen.» — el matrimonio con Zahreil se declara sin consumar y con un fin declarado: saber de dónde viene el secreto de la planta de la oscuridad; el espejo del manantial muestra lo pasado y lo por venir.

«My father prepared the Yardna. Mana and his ’Dmutha took me to the Nitufta in her hiding place. She showed me what I had never seen before. She baptized me in seven great Yardni that were flowing beneath her throne; no one had ever seen them before me. Then she said, “Now go forth and delight in the names that I have recited upon you, the names that were never recited upon anyone but you. Go forth to your father, who is standing at the Yardna, waiting for you.» — la Nitufta, fuente de la vida, bautiza a Hibil en siete Yardni que nadie había visto y recita sobre él nombres recitados sobre nadie más.

«You were absent for so long a time, we nearly forget about you. When we thought about you, we imagined your 'Dmutha. Your father used to recite the Masiqtha for you every day. He would say, “Let Hibil, Shitil and Anush ascend, the three brothers who are my sons and lovers.» — el recibimiento cumple lo anunciado antes del descenso: casi lo olvidan, y el padre le recitaba el Masiqtha cada día; el troceo imprime *forget* por forgot.

«I entered all their worlds, spoke to them like one of their own and secured all their secrets. When I left, I locked the gates to each of their worlds and tightly sealed the locks, so that none could reach the other.» — Hibil resume su método en una frase: entró en todos sus mundos, les habló como uno de ellos y luego cerró y selló las puertas para que no pudieran comunicarse.

«Ruha gave birth to Eur, the ruler of darkness. She prepared 360 swaddles for him, moving him from one to the other every thousand years. Eur was small, like a worm. His mother never knew that he, deep within, was greater than his titanic fathers.» — el nacimiento de Eur, con los trescientos sesenta pañales y el milenio entre uno y otro, y la ignorancia de la madre sobre su tamaño verdadero.

«I firmed the land of copper until it became eighty-eight thousand leagues thick. It is beneath the murky waters in which Eur is based. As I ascended, I saw Eur growing. He was growing so tremendously that the world might well explode from his size and strength. To weaken him, I put my hand on his side without letting him see me. He started to sink into the murky waters until he collided with the land of copper. Then an explosion happened, which shook the world of darkness spreading horror and panic.» — la maniobra de Hibil contra Eur es de peso y de tierra, no de arma: lo hace hundirse hasta la tierra de cobre.

«Eur then roared and accused his mother of lying, saying, “How could a world be without gates? Tell me how! Could fathers close the gates behind their son? How could this be? You enter and exit not knowing this? Are you lying?» — Eur interroga a su madre sobre un mundo sin puertas, y el texto pone en su boca la pregunta por el encierro.

«She said, “I know charms and incantations that can be used. If I recite them, the earth will melt away.” He said, “Then do it!” She did, but the secrets were not revealed and the walls did not move. She summoned her demons for help but the walls remained steadfast. She then said, “I will give you my mirror. I have kept it all my life.” When he placed it before him, he saw the world of darkness and the World of Light. When he saw his own face, he recoiled and shrank back.» — los conjuros de Ruha fallan ante los muros, y el espejo le muestra a Eur los dos mundos y su propia cara, de la que retrocede.

«I saw my fathers, each one in his own world. I saw the worlds of light which I desire, in which we have no stock.” Her heart shivering with fear, she said, “My son, take after your fathers. Do not be an enemy to the World of Light.” He dragged her by her hair, shouting, “I am Eur, son of the titans! I will fight the light; I will not fight the darkness!» — el deseo de Eur se declara sin rodeo: quiere los mundos de luz, en los que dice no tener parte, y elige pelear contra la luz.

«My son, you are darkness, whereas he is light. When he overcomes you, you will be broken. You cannot overcome him. Whenever you go for the attack, he will always suddenly pull back from you. Have you seen the source of his power? Go to the walls and push them aside, if you can.» — Ruha explica a su hijo por qué no puede vencer, en términos de naturaleza y no de fuerza: él es oscuridad y el otro es luz.

«I, Yawar Ziwa, blinded Ruha so that she could not see her pearl, and I took it from its depth. She began to wail and cry.» — el despojo de la perla de Ruha, contado por Yawar Ziwa en primera persona.

«I turned him on his face, and with four chains I tied him. I tied each end to one of the cardinal directions of the world. I put four guards on each end, strong and brave guards; those who saw them were astonished.» — el atado de Eur se hace a los cuatro puntos cardinales del mundo, con cuatro guardias en cada extremo.

«Pure Hibil Mana, Yushamin has summoned three sons. The first one will guard his forefathers, the second will reside with his father, and the third, Abathur, will go to that world where you were. He will look in the murky waters and see his face, and will have a son from the murky waters.» — el anuncio de los tres hijos de Yushamin fija el papel de Abathur: mirar el agua turbia, ver su cara y tener de ella un hijo.

«Abathur gazed upon ’Ptahil. He was dressed in seven garments of seven colours. His father removed all of them and dressed him in the radiance and illumination of his father. But ’Ptahil did not ascend to the worlds of light. He was afraid of his forefathers. Abathur sat him at the borders, and said, “Sit here, ’Ptahil, so that Hayyi will come to know you and teach you.» — el temor de ’Ptahil ante sus antepasados lo deja en el borde, y Abathur lo sienta allí para que Hayyi lo conozca y lo enseñe.

«I said to Abathur, “Put him on the right path, and urge him to do what he does not know;” but he did not listen to what I had said.» — Yawar Hibil aconseja a Abathur sobre ’Ptahil y el texto consigna que no fue escuchado.

«His father said to him, “You fool, do you think you and I are equal? Do you think that your robes and my garments are equal? Take off the robes in which you came into being—they are robes of gloom. Take off the garments in which I dressed you, the garments of light,» — Abathur reprende a ’Ptahil desigualándolo de sí y le manda quitarse las dos vestiduras, la de penumbra y la de luz; el tramo se corta con la plana.

«took the mirror and appeared to Ruha as her brother Gaf. I then invited her to ascend to her forefathers. She said, “Where are my forefathers?” I said, “They are in the world above us.” Ruha was about to give birth, but she left the world of Gaf and Gafan. I tightly closed the gates behind me and sealed them with the secret names.» — el encierro de Ruha empieza por un engaño con el espejo y la figura de su hermano Gaf; el troceo imprime un 1 por la I inicial.

«Countless years passed. Ruha asked, “Where have we come?” I replied, “To the darkness.” When we passed the world of Zartai and Zartanai, I locked the latches of its gates and sealed them, and then I said to the Great Mystery accompanying me, “Blind her eyes, close her ears, and confound her intentions.” She became as if she had never existed. I surrounded her world with locks that no one could open and left her imprisoned in it forever.» — el encierro se consuma cegándola, ensordeciéndola y confundiendo sus intenciones, y el texto dice que quedó como si nunca hubiera existido.

«’Ptahil did so, and so the ground became firm, and the world came into being. Then the murky waters surrounded the edge of the world. I shouted at ’Ptahil, “I am Hibil Ziwa!” He shuddered, terrified by my cry, and grew sorry that he had made the ground firm. He said, “Damn me for angering Hibil!» — la tierra se hace firme al fin, y la reacción de ’Ptahil es el arrepentimiento de haberla hecho.

«When I saw him afraid, I felt sorry for him; I embraced him, saying, “Let your work be finished, and carry it up before your father and before the Great Hayyi, who is far away from you. Surround this mass with walls, because when it sees my bright garments, it will hide itself in the murky waters, and will not appear above them.” Having said what I needed to say, I surrounded the ground that he had made solid with seven walls.» — Hibil se compadece de ’Ptahil, le manda acabar la obra y llevarla ante su padre, y rodea de siete muros lo que ’Ptahil solidificó.

«I am Yawar Hibil, the pure Mana; when I saw those deformed creatures that did not look anything like their fathers, the titans, I wanted to destroy them, but then I changed my mind. I said to myself, “Let them go like the world from which they have been born.» — el narrador declara haber cambiado de intención con los hijos de Ruha: quiso destruirlos y los dejó ir.

«I called the Sun by his name “Shamish”; I called the Moon “Sin”, Saturn “Kiwan”, Jupiter “Bil”, Venus “Libat”, Mercury “Enbu” and Mars “Nirgh” each according to their names, and said to them, “I will seat you upon moving thrones, and clothe you in bright garments to illuminate this world.» — aquí el libro nombra los siete planetas con sus nombres propios y los coloca en tronos móviles para alumbrar el mundo, con lo que quedan a la vez subordinados y útiles.

«They said to their elder brother Shamish, “You will be our king, and Libat will be our queen in the world. We will obedient to the two of you.» — los propios planetas se reparten el reino entre Shamish y Libat; el troceo imprime *We will obedient*.

«By the order of the Great Hayyi Eve was created to be his wife, so that the people will increase, and their offspring will continue into being; and when their ages come to an end, each of them will ascend to his father.» — la creación de Eva se enuncia con su fin, que es el aumento de la gente, y con el término del plazo: cada uno asciende a su padre.

«he light of Hayyi has arisen. Manda’d Hayyi has appeared with his lights and illuminated all the worlds. He has destroyed the godhood of the planets, and removed their masters from their places. They saw Manda ’d Hayyi’s brilliance, in which the chosen elect, the ’Bhiri Zidqa, were enveloped, and so the throne of their gods has collapsed, and their crowd has fallen down upon their faces. All worlds that saw him pulled back, unable to see or open their eyes before the Light’s brilliance. They could distinguish neither the face of the Great Hayyi, nor His form, so full of majesty and dignity.» — abre el Libro Seis, tratado Prohibiciones, con la aparición de Manda’d Hayyi destruyendo la divinidad de los planetas; el troceo da la capitular como ^7/ y la cita se ancla después.

«The lord of the house of the planets became worried, leaning on his side. His planets said to him, “You are ours, and we are yours. If you change, we will change together with you, or else you will find us believing in the light of the Great Hayyi.” He said, “My form will never be changed, neither now nor ever.” They said, “Woe to us and what we have done! We were sinners.» — los planetas plantean a su señor el trato en términos de cambiar o no cambiar con él, y él se niega a cambiar de forma.

«Their god descended from his heights, disguised in the shape of an angel. There the angels became ifreet, tampering with the hearts of ignorant human beings, and preparing priests and enchanters. They eat their flesh, drink their blood, and then speak sophistries.» — el Libro Seis adjudica el origen de sacerdotes y encantadores a ángeles vueltos ifreet por obra de un dios disfrazado.

«The Great Hayyi revealed Himself to the universe. His lights shone and radiated. The seas ebbed, while Yardna turned toward Him and cheered. The mountains pranced like deer. They opened their mouths to praise Him. The heights spoke. Oak trees tumbled. The ground quaked and collapsed.» — la revelación se describe por la reacción del mundo entero, mar, Yardna, montes, encinas y tierra.

«Manda’d Hayyi said to them, “I came to live with you, to set you in the light of the Great Hayyi and to teach you. I came to bind you with love and make you love justice.” The Jinn became angry with the earth, so it was removed; they were angry with the planets, so they were stopped in their courses. The Great Hayyi toppled the devilgiants from their thrones. He threw down their crowns and deprived them of their power, so they became impotent. They said, “The cosmos been thrown into disorder, and its destiny will soon arrive. Hayyi will remain alone in heaven, while we will plunge into the depths of darkness.» — Manda’d Hayyi declara a qué vino, y lo dice en tres verbos: vivir con ellos, ponerlos en la luz y enseñarles; el troceo parte *devil-giants* con guion suave a fin de renglón y el programa la devuelve pegada como *devilgiants*, forma que el volumen no imprime en ninguna otra plana.

«But you, who think yourselves wise men— You are definitely not wise men. You, who allege that Hayyi is among you— Hayyi is too exalted to be among anyone. You, whose hearts have been abducted— You, who tried to make bitter into sweet, and sweet into bitter, Evil into good and good into evil, darkness into light and light into darkness— You are addicted to drinking wine, all throughout the day and the night. You indulge in pleasures in the name of the Great Hayyi, but you never bear witness to Him. You, who never listened to Manda’d Hayyi— the Great Hayyi knows all that you are doing. You are turning your face to the Suf, the great sea of darkness— so look where you are fleeing!» — la invectiva del Libro Seis se dirige a quienes se tienen por sabios y a quienes dicen que Hayyi está entre ellos, y les reprocha invertir lo amargo y lo dulce, el bien y el mal, la luz y la oscuridad.

«exalted and chosen elect! You, who can see worlds of light, which no other human being can see! The names of these worlds of light are vouchsafed to you, but not to any other human beings.» — los ’Bhiri Zidqa se definen por lo que ven y por los nombres que les son confiados y a nadie más.

«Rightful believers! The lights have brightened, Manda’d Hayyi was revealed to Judah, and the grapevine has appeared in Jerusalem, without any doubt or suspicion. The royal crown was not upon its rightful owner’s head, and there was no appearance of divinity within it. Hayyi is God from all eternity, and Kushta was the beginning of all things.» — el Libro Seis sitúa una revelación de Manda’d Hayyi en Judá y la aparición de la vid en Jerusalén, y niega que hubiera divinidad en la corona real.

«You, who were persecuted in your life while remaining silent! I will clothe you with brightness, and I will clothe your persecutors with shame and humiliation—then where will they go?» — la promesa a los perseguidos invierte las vestiduras: brillo para ellos, vergüenza para sus perseguidores.

«Your souls are purified through praise, so therefore if you become more mindful of God, your lights will become purer. So, let My name be ever on your lips, while you are coming and going, eating and drinking, standing and sitting, or lying in your beds.» — el Libro Seis repite la regla de la mención continua del nombre, la misma del Libro Uno, y la funda en la purificación del alma por la alabanza.

«She entered and said to her son, Eur: “Why are you lying down, my titan? You were meditating for a long time. Come, sleep with me, so that you might have a son like you, who will release you.” Eur tried but was unable to remove his bonds. Ruha transformed herself into one of the Eur’s bonds, and slept with him. In this way, she gave birth to seven sons, but she did not like them. She slept with him again and had twelve sons; but she wept, saying, “What do you look like, my sons? I have no one except for you, but you are weak; you do not resemble your father. Upon what shall I rely in this world?» — de la unión de Ruha con su propio hijo atado nacen siete y luego doce hijos, y la madre se queja de que no se parecen al padre.

«Then I, Yawar, heard a voice within myself ordering me, “Create Adam.” I ordered the Seven to help ’Ptahil create the body. Then I ascended to the great Treasures of Life; I informed my father Manda’d Hayyi. He brought the soul, cast» — la orden de crear a Adán se oye dentro del propio Yawar, y el reparto queda dicho: los Siete y ’Ptahil hacen el cuerpo, Manda’d Hayyi trae el alma; el tramo se corta antes del folio impreso 82 y la frase acaba en la plana 100.

«Do not imitate the sons of evil; do not trust them as your guides, because their hands are stained with blood. They do not believe in the Great Hayyi. They are sitting upon thrones of rebellion, oppressing and persecuting. For their sins, they will be taken away, and in the end they will be defeated.» — el Libro Seis aparta de los hijos del mal con un cargo concreto: manos manchadas de sangre y tronos de rebeldía.

«y life on the earth is over, My time has come to an end. I am leaving the folds of death and the worlds of darkness. What can I see through these doors? I see fangs, wild claws, and inflamed eyes, in this Mataratha.» — abre la segunda glorificación del Libro Seis, tratado El ascenso del alma a los Matrathi, con el alma hablando en primera persona al salir del cuerpo; el troceo da la capitular como ; /,. y la cita se ancla después.

«You, who call upon the Great Hayyi! You, who utter the name of Hayyi! Tremble not! Have confidence in Hayyi’s mercy!” Out of a world, issuing from the cave of death, came forth the voice. “Have no fear of your safe ascension! You are like a miserable man, who has spent a hundred and twenty years, creeping behind the cattle, with a rod in his hand; when suddenly, they caught him, and dressed him in a splendid garment, sat him upon a splendid throne. and declared him king.» — la voz que sale de la cueva de la muerte consuela al alma con una comparación: el pastor de ciento veinte años a quien visten y sientan en trono y declaran rey.

«I crossed this Mataratha without fear, and ascended to another Mataratha, and beheld a woman. What an immodest form she had! I saw sixty-seven girls with her, swaying between her hands. Their necks were bare, their chests were bare, and they infatuated all passers-by.» — el segundo Mataratha se describe por la mujer y las sesenta y siete muchachas que enamoran a los que pasan.

«Ruha! Your eyes will be filled with darkness, your visions will full of gloom. All the NaSurayyi will ascend cheerfully before you to see the Place of Light, but you will remain behind in this gloom.» — el alma se dirige a Ruha y le anuncia que los NaSurayyi ascenderán delante de ella mientras ella se queda.

«They are those who have spilled blood, the murderers. Their bodies will stay aflame just as you see them, and their souls yearn for a second death, But, a second death is not coming to save them from these flames. Ages come and pass, but they will remain just as they are.» — el castigo de los homicidas se dice por una privación, la de la segunda muerte que no llega a liberarlos del fuego.

«Zan Hazazban asked me, “Your name, Your sign!” When I mentioned them to him, he bowed down before me.» — el guardián Zan Hazazban pide el nombre y el signo y se postra al oírlos, con lo que la fórmula funciona también sobre los guardianes.

«When I reached the Mataratha of Flifin and Fifin, I passed by the rulers and the judges. I saw the sultans, and I saw those who deny religion. Then I saw women in a boiling brazier. They were hanging by their breasts, in the midst of the flames, and all about them were eyes that wept, and tongues that wagged, with voices that rose up to Hayyi.» — el Mataratha de Flifin y Fifin reúne a gobernantes, jueces, sultanes y a quienes niegan la religión, y a las mujeres colgadas de los pechos.

«We are their children, but they never suckled us. They abandoned us to die, while they suckled with indifference their lovers’ children outside their homes.» — los hijos abandonados hablan y dicen por qué sus madres están allí, con lo que el castigo queda explicado por el testimonio y no por la sentencia.

«Eur said, “He is the one who is baptized in the name of Hayyi;” who does not give praise except to the Great Hayyi.” They said, “Can you return us again to that under world, where we will do just as he does?” He replied cynically, “Have you ever heard of a child returning to his mother’s womb? I was the one who seduced you to become greedy, and become slaves to gold and silver; This is why you dwell with me, in the darkness.» — Eur reconoce al alma por su bautismo y niega el regreso con la figura del niño que no vuelve al vientre de su madre, declarando a la vez su propia obra de seducción.

«I reached the Mataratha where Ruha was trapped. I saw her and her followers dabbling in every evil. She wanders and roams about, without any chance for a glimpse of light or an exit. I passed through, and left her wandering in the darkness.» — Ruha aparece atrapada en su propio Mataratha, vagando sin salida ni vislumbre de luz.

«They are like flies gathered on the edges of pots; Whenever steam touches them, their wings and chest are pierced, and they fall down into the boiling pots.» — el hombre de notable honradez responde a Hayyi con una sola figura, la de las moscas en el borde de las ollas.

«hese are the sayings of Yuhana Masbana, John the Baptist, who baptized in the name of the Great Hayyi, in the Yardni of the Living Water, river of Life.» — abre la tercera glorificación del Libro Seis, tratado El ascenso de Yuhana al Mundo de Luz, y el volumen identifica a Yuhana Masbana con Juan el Bautista; el troceo da la capitular como O y la cita se ancla después.

«Manda’d Hayyi came to him in form of a young lad, and asked him, “Yuhana, come baptize me with the MaSbuta Baptism with which you baptize, and recite upon me all the names that you recite.» — Manda’d Hayyi se presenta a Yuhana como un muchacho y le pide el bautismo MaSbuta con los nombres que recita.

«The young lad raised up his eyes to the Place of Light, stretching his hands to the Great Hayyi, and asked, “Most sublime King of Light, I know that I have made a great request; I know that You will generously meet my request. Move the hours of light forward, and let the day’s hours come forth, so that the night will pass by in only one hour and Yuhana’s sleepy eyes will awaken, and he will take me immediately and baptize me with his baptism.» — el muchacho pide a Hayyi que adelante las horas de la luz, y el texto hace del acortamiento de la noche una petición atendida.

«Yuhana said, “I bring people to the Yardna and splash water over them with my Margna staff, while mentioning the name of the Great Hayyi over them.” The young lad asked Yuhana, “Whose name do you mention upon the heads of people when you baptize them?» — el rito se describe por boca de Yuhana, con el bastón Margna y la mención del nombre, y el muchacho pregunta por el nombre que se menciona.

«The Yardna opened its hands, stretched out its arms, called the boy into him and said, “Come along, come along, young lad of three years and a day. You, who are youngest of your brothers and eldest of your fathers. You, whose age is small but whose words are great. Come along with me.» — el propio Yardna habla y saluda al muchacho con una paradoja de edades: el menor de sus hermanos y el mayor de sus padres.

«Tell us your name, and your sign! Tell us your name, which is from the treasures of light,» — lo que las figuras del Mataratha piden al alma es el nombre y el signo, que son la moneda de todo el ascenso; el tramo se corta antes del folio impreso 91.

«I saw the infidels who did not believe in the King of Light. I saw those who worshiped wood and stone. I asked, “What do they look like?” I heard a voice, saying, “They are like a herd of sheep, led by the deceitful trickster Eur, who has stopped them on high banks, where the water is flowing,» — quienes adoran madera y piedra se describen con la figura del rebaño conducido por Eur y detenido ante el agua; el tramo se corta antes del folio impreso 95 y la figura se completa en la plana 113.

«and can be seen with their eyes, but is far as can be. They are always thirsty, and their guts are inflamed. Whenever their heads draw near, the water recedes away from them.» — la segunda mitad de esa figura, ya en la plana 113: el agua se ve y se aparta en cuanto acercan la cabeza.

«I reached the Mataratha of Yurba. I saw the crooks, the misers, and those who hoarded money.» — el Mataratha de Yurba reúne a tramposos, avaros y acaparadores; el tramo se corta antes del folio impreso 96.

«Their profits were obscene, and greed was their only ambition. They did not help the poor and miserable people, but rather busied themselves with their money, and so forgot religion and charity.» — el cargo contra ellos, ya en la plana 114, se pone en no socorrer al pobre y en olvidar religión y caridad.

«two years, I dedicated myself to the Yardna; no one called me to the living water. Now you, young lad, are calling me to the Yardna, and so I come.» — Yuhana contrasta sus cuarenta y dos años en el Yardna con esta primera llamada que recibe; el corte de chunk cae dentro de la plana 117 y parte la cifra, cuya primera mitad queda del otro lado.

«Yuhana said, “Thousands upon thousands of people have I baptized in this water, hordes upon hordes of souls; I recited these names over them, but I have never seen a person with such a face. Now that the water has run away, how can I baptize you?» — Yuhana declara el número de sus bautismos y a la vez el límite de su experiencia: nunca vio un rostro así.

«Yuhana saw the fish rising to the top of the water, with their mouths agape, praising in prayer. He heard the sparrows singing on both banks, praising the name of Manda’d Hayyi. “Blessed be you, Manda’d Hayyi! Blessed be the place from which you came! Blessed and glorified be the place to which you go!» — la escena del río hace alabar a peces y pájaros, con lo que la señal del reconocimiento viene del mundo animal antes que del bautista.

«Yuhana, you said, ‘Bless me with your hand.’ If I lay my hand upon you, Yuhana, your soul will depart from your body.» — Manda’d Hayyi advierte a Yuhana lo que costará la bendición pedida: la salida del alma del cuerpo.

«Now I ask you to give me the hand of Kushta. Do not deprive me of your company, or the place from which you came. Take me to the great place to which you are going. Let your mercy, brightness and perfection accompany me. Help me know the secrets of the angels, the great fruit of light, the anvils and fruits of the earth. Let me know about the flowing water and what pushes its current, and about the living heat and its diffusion, and the secret of the Place of Life. Let me know who is older than all others, and who is greater than all others.» — lo que Yuhana pide es una lista de conocimientos: los secretos de los ángeles, el agua corriente y lo que la empuja, el calor viviente y su difusión, y quién es más antiguo y más grande que todos.

«Manda’d Hayyi heard what Yuhana said, so he placed his hand upon him. Yuhana stood and took off his clothes in the Yardna, the garments of flesh and blood. In their place, he put on a garment of light and a turban of light upon his head, to ascend with Manda’d Hayyi to the Place of Light.» — el cambio de vestidura se cuenta como desnudarse de carne y sangre en el Yardna y vestirse de luz.

«Manda’d Hayyi took sand from the bank of the river and threw it over Yuhana’s corpse. Thus, Yuhanas corpse was covered with earth and became inhumed. Thus, sand has been a cover for the corpse.» — el entierro de Yuhana con arena del río queda dicho como institución: desde entonces la arena cubre el cadáver.

«When ’Ptahil saw Manda’d Hayyi, his throne shook. He left it to bless and praise him, saying, “Blessed be you, Manda’d Hayyi! Blessed be the place from which you came! Blessed and glorified be the place to which you go! Manda’d Hayyi, be compassionate and have mercy for me before the Great Hayyi. Submit my problem to Him, and intercede on my behalf with Him. I am tied down with these heavy bonds, and I do not know when can I ascend to meet Him.» — ’Ptahil pide intercesión desde su propio Mataratha, atado, con lo que el creador del mundo material aparece como preso que suplica.

«Manda ’d Hayyi said to Yuhana, “Talk to this noble being, and intercede on his behalf with the Great Hayyi. Yuhana, though you are mortal, see that we have given you strength; we have made you equal to the angels, identical to the esteemed Uthri. Go talk to ’Ptahil.» — Manda’d Hayyi encarga a Yuhana interceder y declara el rango que le ha dado: mortal y a la vez igual a los ángeles.

«Yuhana said to ’Ptahil, “You have received the absolution and mercy of Hayyi, both you and your father, the Uthra who recommended and brought you here.» — la absolución de ’Ptahil y de su padre queda dicha por boca de Yuhana, no por Manda’d Hayyi.

«Manda ’d Hayyi said to Abathur, “If I mention you, the sons of peace will come to elevate your throne among all the created, and then two of the angels will come to build up a high partition stretching from the roof of your house all the way up to the Great Hayyi. They will hear you, talk with you, and say ‘Manda’d Hayyi was there, and he bestowed the hand of Kushta upon Abathur.» — lo que Manda’d Hayyi promete a Abathur es un tabique alto desde su casa hasta el Gran Hayyi y el trato de Kushta.

«Yuhana came to live in the Place of Light, the place of great faith, asking the Great Hayyi to permit all the righteous and all the believers, who have been branded with his brand, upon whom the name of the Glorified had been mentioned, and who were baptized with the pure MaSbuta Baptism ceremony, to ascend by the same Masiqtha by which he ascended.» — la petición final de Yuhana extiende su propio ascenso a todos los marcados con su marca y bautizados con el MaSbuta.

«n the name of he who came. In the name of he who will come. In the name of the one who stretched out the earth, raised up heaven, and suspended the planets in their orbits, on behalf of the one who established the throne.» — abre el Libro Siete, tratado Shilmai, con la fórmula del que vino y del que vendrá y la obra de tender la tierra y colgar los planetas; el troceo da la capitular como / y la cita se ancla después.

«Ruha said to Shilmai, Lord of the Old House, “Get up early in the morning, Shilmai, and walk to the bank of the Yardna. Cleanse your hand in Kushta, purify your finger in the Yardna, and ascend to your father. He will bestow the kingdom of this world upon you.» — es Ruha quien manda a Shilmai al Yardna y le promete el reino de este mundo, con lo que el consejo del ascenso viene de ella.

«Shilmai; a question has come to me from the House of Life. To what do we owe this earth? On what is it supported?” He answered, “Father, the earth came into being through an act of creation, and is supported on the murky waters.» — la primera pregunta del examen es por el sostén de la tierra, y la respuesta lo pone en las aguas turbias.

«Who stretched out the sky? Upon what is it suspended? With what is it illuminated?” He answered, “Father, it is suspended from seven splendid layers of water, stretched out by ’Ptahil, by the power of his father Abathur. He suspended bright lamps between one layer and another, which are lit by the angels, by the power of the Great Hayyi.» — la segunda respuesta cuelga el cielo de siete capas de agua y pone lámparas encendidas por los ángeles entre capa y capa.

«What is the substance of the Sun? Where does its heat and brilliance come from?” He answered, “Father, the Sun was formed together with the earth, from the same substance. Its heat and coldness are from ’Ptahil, but its light comes from the light of the Great Hayyi.» — la tercera respuesta reparte el sol entre dos orígenes: su calor y su frío vienen de ’Ptahil y su luz del Gran Hayyi.

«Yuhana said, “Blessings and glory to you, who stripped the garment of flesh and blood from me, dressed me in a garment of light, bestowed happiness upon me, and a turban of light upon my head. Even so, I feel sorry for my followers, whom I left beside that body; now no one will guide them.» — Yuhana agradece el cambio de vestidura y su única pena es por los seguidores que deja sin guía junto al cuerpo.

«When Yathrun saw his son, he became very angry and tried to punish him, but three hundred and sixty-two Tarmithi said to their father, “Yathrun, by your order many stand at the door of the House of Life, where there is not any wrath or fear. If you need an answer from Shilmai, then ask him. If he answers, then let him prepare» — los Tarmithi apaciguan al padre y ponen la condición del examen; el tramo se corta antes del folio impreso 106 y la alternativa se completa en la plana siguiente.

«a throne among the thrones of his fathers. If he cannot answer, then he must return to the world from which he has come.» — la otra mitad de la condición, ya en la plana 124: si no responde, vuelve al mundo del que vino.

«Where did the Moon come from? Where does its perfection come from? He said, “Father, the Moon comes from the earth, and its perfection comes from the perfection of the great Sam Ziwa.» — la cuarta respuesta del examen hace venir la luna de la tierra y su perfección de Sam Ziwa.

«As for the substance of water, it comes from the earth, and as for its essence, that comes from the Seven. Its freshness comes from the freshness of the living water. Its power comes from the almighty of darkness.» — la respuesta sobre el agua reparte sus partes entre cuatro orígenes distintos, y pone su poder del lado del todopoderoso de la oscuridad.

«He answered, “Father, fire comes from the earth. Its form and essence come from the Seven. Its strength comes from the power of Satan.» — la respuesta sobre el fuego pone su fuerza en el poder de Satanás y su forma en los Siete.

«He answered, “Father, the wind comes from the earth. Its power comes from the power of darkness. Its goodness comes from the goodness of aether.» — la respuesta sobre el viento reparte poder y bondad entre la oscuridad y el éter.

«Which is the firmament, and which is the fundament?” He answered, “The sky and the earth.” “Which one of them bears fruit from the other?” Shilmai answered, “Father, dew and rain come down from the sky, while the earth opens its mouth to drink. Seeds and fruit emerge. Human beings eat them, but unfortunately they do not give thanks to their Lord.» — el par cielo y tierra se explica por el fruto que uno da al otro, y la respuesta acaba en un reproche a los hombres que no dan gracias.

«Which is the external one, and which is the internal one?” He answered, “Man is the external one, and woman is the internal one.” Yathrun said, “Which was the first to be impregnated?” He answered, “Seed is sown within the body of the man for forty-two days. Then he gives it to the woman in the form of origins, race, stock, and sex, and binds together the brain, bones, and nerves with her.» — el examen pasa a la generación: hombre externo y mujer interna, con la simiente sembrada cuarenta y dos días en el cuerpo del hombre.

«Yathrun said, “As for the woman, what does she give to her foetus?” He answered, “The blood, skin, shape and hair.” Yathrun said, “How is the foetus formed in the womb of its mother? How does it grow?” He answered, “The foetus grows through the seven secrets of its mother and father.» — el reparto de lo que cada progenitor aporta al feto, y los siete secretos por los que crece.

«What will happen once the world comes to an end?” Shilmai did not know what to reply. He felt confused, and said nothing. He became despondent, and sat behind three hundred sixty» — la última pregunta deja mudo a Shilmai, y el texto consigna la ignorancia antes que la respuesta; el tramo se corta en el límite de chunk dentro de la plana 128.

«Shilmai set off until he came to the treasure of light, and he found himself at the footstool of the Great Hayyi. He heard a voice calling out to him, saying, “When the world comes to an end, the earth will fall into darkness, and the sky will be bent like a reed. The sun will go out, and the moon will disappear. The planets will fall like fig leaves. The fire will go to its refuge, the water will return to its source, and the four winds will flag and cease to blow. As for the wicked, they will call out to one another, and catch one another, confine one another like lead bullets, and then they will all fall down into the depths of hell.» — la respuesta le llega de una voz junto al escabel del Gran Hayyi, y describe el fin del mundo por apagamientos sucesivos: sol, luna, planetas, fuego, agua y los cuatro vientos.

«The father asked Shilmai, Lord of the House, “Was it you who answered the question, or was it one of the Sons of Light who told you?” Shilmai said, “Hibil Ziwa told it to me.” So he said to him, “Go, you defective glow, and truncated light. The life was cut off in front of those two, and the Uthri were left behind them.» — el examen se cierra con una descalificación: al saber que la respuesta venía de Hibil Ziwa, el padre lo despide llamándolo resplandor defectuoso y luz truncada.

«am sitting between the waters—I, Dananukht, the wise scribe, a book written in the ink of the gods, mighty, proud, and arrogant. My books are within my reach. The record of my memories is upon my forearms. I contemplate the new books, and learn from the old ones, so that I can distinguish what was, what is now, and what will be.» — abre el Libro Ocho, tratado Dananukht, con el escriba que se declara a sí mismo libro escrito con la tinta de los dioses; el volumen imprime este bloque tres veces seguidas, en las planas 130, 131 y 132, cambiando solo lo que hace con el librito al final, y se cita la primera.

«Little DiSai fell down before me. I opened it and searched within it. It is small, but its words and meaning are very great. It had searched within the high castle. It said, “There is Hayyi, who has existed for all eternity. There is Kushta, which has existed since the beginning. There is light, and there is brightness. There is death, and there is life. There is light, and there is darkness. There is wrong, and there is right. There is construction, and there is destruction. There is disease, and there is a cure. There is a virtuous Elder, who has existed since ancient times, older than the one who created the earth and stretched out the sky.” Dananukht» — el librito enuncia la doctrina en pares y añade un Anciano virtuoso anterior al que hizo la tierra; el bloque se repite idéntico tres veces y se cita el de la plana 130.

«I seized Little DiSai, and burned it with fire.» — el primer desenlace del escriba con el librito: quemarlo.

«I grabbed Little DiSai and plunged it into water.» — el segundo desenlace, tras el mismo bloque repetido: hundirlo en el agua.

«I stretched Little DiSai on his face in front of me, from dawn until sunset.» — el tercer desenlace: tenderlo boca abajo del alba al ocaso.

«Ewath (Ruha) entered my house. She stood before me and said, “Why are you sleeping, Dananukht? How are you enjoying your sleep? I am Hayyi, who has existed for all eternity. I am Kushta, which has existed since the beginning. I am the light and the brightness. I am the wrong, and I am the right. I am construction and destruction. I am disease and the cure. I am the virtuous elder, who has existed since ancient times, older than the one who created the earth and stretched out the sky. I have no friends among the angels. I have no crown within my kingdoms. No one brings me knowledge from the gloomy darkness.» — Ewath, a quien el texto identifica con Ruha, se adjudica uno por uno todos los términos del librito, los de la luz y los de la oscuridad, y acaba declarando su soledad.

«The Uthra Din Mlikh descended. He shook Dananukht and brought him out from his body. Wind after wind seized Dananukht. The storms carried him and raised him upon ladder after ladder until he reached the Mataratha of Nbaz Haila, the Lord of Darkness, the great anvil of the earth.» — el ascenso de Dananukht empieza fuera de su cuerpo y por viento, no por mérito.

«A throne was bestowed at the gate of heaven. On the one side, he said to the thieves, “You may steal.” On the other side, he said to the master of the household, “Guard your house.» — el Mataratha de Zan Hazazban se describe por una contradicción declarada: el mismo trono autoriza al ladrón y previene al dueño de la casa.

«Myriads of tyrants stand at his service. I was about to kneel down to bow before him, but Din Mlikh, accompanying me, pulled me aside and said, “To whom are you bowing down? Whom are you praising? The House of the Eternal Father is still ahead of us!» — la fórmula que Din Mlikh repite en cada Mataratha para impedir que Dananukht se postre; el volumen la imprime cuatro veces seguidas en las planas 133 y 134 y se cita la primera.

«Seven women were standing there. They were free, but not free. There were seven virgins, but not virgins, with bare sides, and bare breasts. They wore the garlands of adultery and prostitution upon their heads. They wooed the hearts of human beings, and bewildered both sight and mind.» — el Mataratha de Ewath y Qananit se describe con siete mujeres dichas por una doble negación: libres y no libres, vírgenes y no vírgenes.

«’Ptahil, whose glow is defective, whose light was truncated. His head was whiter than water foam, and his beard was whiter than white wool. He said, “I built this house by my own power. I made this house perfect through my miracles. To reckon the passage of time, I made a gift of the moon. I made a gift of the sun to serve human beings.” He was arrogantly praising himself, even though he had never made anything with his own hands.» — ’Ptahil se atribuye la casa, la luna y el sol, y el texto dice en la línea siguiente que nunca hizo nada con sus propias manos.

«Dananukht, I have brought you to the seventh Matartha and you were not terrified and trembling. The eighth one will not bother you, but you became terrified and trembling. What made you so terrified and trembling here?» — Din Mlikh pregunta a Dananukht por qué tiembla en el octavo Mataratha y no tembló en el séptimo.

«These thrones guard the souls that have no fathers or mothers. After one thousand years they will stand in the generation of the fathers and mothers, and then they will go out to the world clothed in flesh. When their life comes to an end, they will come back wearing garments of brilliance, and turbans of brilliance, and then they will return to the thrones of their repose to engage in prayer and supplications.» — Din Mlikh explica los tronos vacíos: son de almas sin padres, que tras mil años nacerán vestidas de carne y volverán.

«Go, Dananukht, to the world of sin. Go to the land of kingdoms and rulers. Burn your books in the fire. Throw your record of memories into the water and go out to the world. Recite in the name of the Great Hayyi. Continue to teach Tarmithi for sixty years and sixty months, until your life comes to an end there, so that you will come wear the garment of brilliance, and be crowned with a turban of brilliance, and braid a wreathe of brilliance. You will sit upon your throne and engage in prayer and supplications alongside your brothers the Uthri, the Sons of Light.» — lo que se le manda a Dananukht es deshacerse de sus libros y enseñar sesenta años y sesenta meses, con lo que la escritura se cambia por la enseñanza oral.

«Dananukht said, “I would stay at the threshold of the House of the Great Hayyi, devouring dust and eating stones, rather than return to the world of the wicked.» — Dananukht objeta el regreso y prefiere comer polvo y piedras en el umbral; Din Mlikh lo llama necio ignorante.

«Men, who are mourning and weeping for me, weep for yourselves. Women, who are weeping and mourning for me, weep for yourselves. You did not see what I have seen and you did not hear what I have heard.» — Dananukht vuelve en sí y devuelve el duelo a los que lloran por él.

«His wife began to mourn and ululate. She said, “Dananukht has lost his mind! The son of the king is talking without reason!» — la mujer de Dananukht, Nuraitha, dice en voz alta lo que el episodio parece desde fuera: que ha perdido el juicio.

«Dananukht took it upon himself. He threw his books into the fire and threw the record of memories into the water. He went out into the world. He called with the voice of the Great Hayyi. He taught Tarmithi sixty years and sixty months. When his life came to an end, he left his body. The Uthrilifted him up to the House of Life. He said, “Open the gate of the House of Life to me.” They opened it. They appointed him to a high position of stability, and dressed him with garment of light. They crowned him with a turban of brilliance, and braided a splendid wreath for his head. Dananukht stood in the Place of Light, the place in which all is brilliance. He stood praising Hayyi.» — el cumplimiento de la orden y el ascenso que sigue, contados sin comentario.

«Through this Masiqtha, the Masiqtha through which they caused me to ascend, all the NaSurayyi, the good, sincere, and faithful will ascend.» — la última palabra de Dananukht extiende su propio Masiqtha a todos los NaSurayyi sinceros y fieles.

«hese are clear words, inspired by the master of human beings. These are the instructions of Yuhana, the son of Zechariah, to the NaSurayyi, the sincere and faithful.» — abre el Libro Nueve, tratado Las instrucciones de Yuhana, y nombra a Yuhana hijo de Zacarías; el troceo da la capitular como J y la cita se ancla después.

«If you are strong, then be exemplary in your honesty, like the king who places a crown upon his head, and wields his sword in the face of evil. If you are not so strong, then be a true Nasuraya, like a successful farmer harvesting the fruit of the earth. The righteous will benefit from it, and those of exemplary honesty will derive strength from it. If you become a NaSuraya, each of your virtues will be a weapon to help those of exemplary honesty. You are helping them through faith, integrity, knowledge, wisdom, learning, supplication, prayer and glorification, charity, goodness, humility, perfection, purity, compassion, mercy, insight, and the love of truthfulness.» — las instrucciones reparten el modelo según la fuerza de cada quien, con el rey y el labrador como figuras, y enumeran las virtudes que hacen arma a cada una.

«The apex of truthfulness is not to distort speech, so do not lie or deceive others. ® The apex of faith is to believe that the Great Hayyi is the most constant in all virtues. ® The apex of integrity is to judge yourself. co The apex of gnosis is not to be controlled by your temptations. a? The apex of knowledge is not to put yourself in jeopardy. O The apex of wisdom is not to be playful among the believers.» — abre la serie de ápices, que define cada virtud por lo que no se hace; el troceo sustituye las viñetas por signos sueltos como @, ® y co.

«The apex of hope is to learn and teach the words of your Lord. ® The apex of instruction is not to abandon the recommendations of virtuous and pious teachers. ® The apex of your resolution is not to change your word. ® The apex of prayer and glorification is not to love sleep.» — sigue la serie de ápices con la esperanza, la instrucción, la resolución y la oración; el tramo se corta en el límite de chunk dentro de la plana 139.

«Dananukht said, “I saw thousands who are standing, myriads who are sitting. They were dressed in light and clothed in brilliance. Victory wreathes crowned their heads, turbans of brilliance and garments of light supported their thrones.» — lo que Dananukht responde al ver el octavo Mataratha, con las coronas de victoria y los turbantes de brillo; el tramo se corta antes del folio impreso 117 y la enumeración sigue en la plana 135.

«existed for all eternity. I saw Kushta, which has existed since the beginning. I saw the light and the brightness. I saw the wrong, and I saw the right. I saw construction and destruction. I saw disease and the cure. I saw the virtuous Elder, who has existed since ancient times, older than the one who created the earth and stretched out the sky.» — la continuación en la plana 135 nombra uno por uno los términos que el librito enunciaba, ahora en la forma de lo visto y no de lo leído.

«The apex of charity is to feed the hungry and to give drink to the thirsty. ® The apex of your clemency is not to be an ogre. The apex of humility is to keep mentioning the name of your Lord. @ The apex of your righteousness is to reform yourself and to accept the advice of wise men. The apex of moderation is not to say what you do not know.» — sigue la serie de ápices con la caridad, la clemencia, la humildad, la rectitud y la moderación.

«The apex of your happiness is to be respected by the people. eg The apex of discretion is to think before you speak. The apex of chivalry is not to seize what is not yours, even if you desire it. <g The apex of your purity is to purify yourself. eg The apex of your virtues is to control yourself. @ The apex of perfection is not to be arrogant. eg The apex of compassion is to have mercy for the poor and those who are persecuted. eg The apex of praise is to praise the place from which you came. ® The apex of remembrance is not to forget death. <g The apex of love is to collaborate with your brethren in loving your Lord. eg The just person is like a scale.» — el resto de la serie acaba en una comparación: el justo es como una balanza.

«The pious person is like a well-polished mirror in which faces can be easily distinguished. ® Compassion is like the sun, for both the pious and the impious. Mercy is like a gentle breeze that blows against all doors.» — la serie de comparaciones del Libro Nueve define al piadoso por el espejo bien pulido y a la misericordia por la brisa que sopla contra todas las puertas.

«You, the chosen and righteous ones: keep yourselves away from deceit, sins, falsehood, lying, falsity, and from evil. Keep away from temptation, cruelty, and ignorance. Do not blaspheme and do not engage in adultery. Avoid envy and hatred, resentment and malice, and shamelessness. ® Chosen ones, I warn you against contemptuous faces, and do not engage in drunkenness or wrongdoing; these are all from Satan.» — la lista de lo que hay que evitar acaba adjudicando a Satanás la embriaguez y el rostro desdeñoso.

«An arrogant wise man is an unpolished mirror. eg Wisdom without discipline is a horse without a saddle. ® Wisdom without insight is a ship without a sailor.» — tres comparaciones seguidas sobre el saber: el sabio arrogante, la sabiduría sin disciplina y la sabiduría sin discernimiento.

«Do not fear the wise man, even if you do not agree with him. ® The ignorant, through his ignorance, exposes himself to the sword. eg The ignorant dances while the bond is around his neck. ® Wisdom for the ignorant is like a mirror for a blind person. eg Many ignorant people who are silent are thought to be wise.» — el Libro Nueve pide no temer al sabio con quien no se está de acuerdo y advierte que el silencio del ignorante pasa por sabiduría.

«Woe to those who say, but do not do! Woe to those who do the opposite of what they say, and for those who hide the opposite of what they reveal! This is what was revealed to the faithful wise man, Yuhana, son of Zechariah, in Jerusalem.» — el tratado cierra con el reproche a quien dice y no hace, y sitúa la revelación de Yuhana hijo de Zacarías en Jerusalén.

«hen Adam and Hawa came into being on the earth, the twisted Ruha descended, carrying to the earth all that extinguishes the light. She said, “I will tempt Adam and Eve to engage in sin, and tempt them with all that is forbidden. Within a few days and months, they will give birth to many men and women, of whom none will ascend to the light save Hibil Ziwa, who make his return resplendent with light.» — abre el Libro Diez, tratado La advertencia de Manda’d Hayyi a los creyentes, con el descenso de Ruha y su propósito declarado; el troceo se come la capitular.

«Ruha prepared a drum, a flute, maids, widows and virgins, jewels, feast tables, and wine. She said to Manda ’d Hayyi, “Look! Seven portions of these are mine, whereas you have only one portion. From your portion I will take one portion as well!» — Ruha se adjudica siete partes de los placeres del mundo contra una de Manda’d Hayyi, y anuncia que tomará también de esa.

«Manda’d Hayyi summoned the Uthri and the Tarmithi. He said, “My sons, whom I have raised! My sons and brothers, I am summoning you! My scions! Watch out, Ruha is trying to tempt you. She will offer you food and drink, and ply you with fallen women. Evil will increase in the end times. Whosoever is lacking in faith will fall victim to Ruha’s traps, and become part of her tribe. Those who side with her will lose the light and brilliance. For that, they will fall into hellfire and gloom, and be tortured forever.» — la advertencia nombra las trampas de Ruha, comida, bebida y mujeres, y anuncia que el mal crecerá en los últimos tiempos.

«My sincere followers, proclaim the unity of God, and do not approach evil. Give charity, and whosoever cannot afford to give a complete offering, then give half of one, and I will consider it complete in the Place of Light.» — la limosna se admite a medias: quien no pueda dar entera, que dé la mitad, y se le contará completa.

«The light and darkness will continue to be in conflict. Disbelief will always be in conflict with faith, so long as humans live on the earth.» — el conflicto se declara permanente mientras haya hombres en la tierra, sin desenlace dentro del mundo.

«My sincere followers, at the break of dawn you must awaken to pray the morning’s prayer. You must perform the second prayer at noon. The third prayer must be at sunset, when the sun’s rays are still visible. Through prayer, hearts are purified, and sins are forgiven.» — el Libro Diez fija tres oraciones, al alba, al mediodía y al ponerse el sol, y les adjudica la purificación del corazón.

«he light was inside the Mana, and illumination was sent from Him. From Him, the inner Yardni flowed. From them, the great Yardna flowed.» — abre el Libro Once, tratado La primera iluminación, con la luz dentro del Mana y los Yardni interiores; el troceo da la capitular como * W.

«Adakas, the eloquent messenger, stood before the Great Mana. The Mana asked him, “What is your name?” but Adakas kept silent. The Mana asked him again, “What is your name?” Again, Adakas kept silent. The Mana asked for the third time, “What is your name?” Adakas said, “I am the pious youth whom You have summoned.» — el mensajero Adakas calla dos veces ante la pregunta por su nombre y a la tercera se nombra por lo que se le llamó, no por sí mismo.

«When the youth saw all that splendor, light, and immensity, he trembled and became afraid. He knelt, bowed down in praise, and fell upon his face. He said, “I have seen a splendor much greater than any other splendor, and a light much greater than any other light. Who has removed the fog from my eyes? Who has cut the flesh out of my heart? I have seen a great shape that no one has seen before. Thousands of Uthri of splendor are spread out from both sides.» — la reacción del joven ante el esplendor se cuenta con dos preguntas sobre lo que se le hizo: quién quitó la niebla de sus ojos y quién cortó la carne de su corazón.

«Return and speak with the NaSurayyi, who have been left in the world of darkness and murky water. Tell them that whoever does Kushta for himself alone and not for the Great Mana will not be accepted by Him, and will not have any place in the House of Life.» — el encargo pone una condición sobre Kushta: hacerlo para uno mismo y no para el Gran Mana no se acepta.

«Whosoever discloses the secret of this house to any unbeliever will never see the splendor. Whosoever keeps the secret will ascend to the Place of Light.» — el tratado cierra con la regla del secreto, dicha en sus dos sentidos: quien lo revela a un incrédulo no verá el esplendor.

«t is the splendor blazing inside the Pihtha loaf, the Pihtha that is bright with its own splendor and magnified by its own light. The Prime Mana was inside the Pihtha, and He grew, resided, and believed inside it. The Mana believed in the splendor and in the light that are inside it. He believed in the Mana that was inside it, whose name is Sharhabeil.» — abre el Libro Doce, tratado La segunda iluminación, con el esplendor dentro del pan Pihtha; el troceo duplica la inicial en *II t is*.

«Hayyi made the Kushta pact with Himself, and Kushta pact has existed since the beginning of time. Hayyi believed in His own baptism, and believed in the Kushta pact that He received with His right hand. He kissed His right hand and said, “I am the first baptiser who believed in the Kushta pact and in this baptism.» — aquí Hayyi hace el pacto de Kushta consigo mismo y se declara el primer bautizador que creyó en ese pacto y en ese bautismo.

«I am Hayyi, who emerged from Himself, and came to reside in His splendor, the one who was formed out of His ’Dmutha likeness, and who concealed Himself and resided inside it, whose light emerged from Himself, whose splendor spread forth from Himself, who is above His splendor and light, and whose light is accurate and emits from Himself.» — Hayyi se define por una serie de reflexivos: salió de sí, se formó de su propia ’Dmutha, se ocultó dentro de ella y su luz emite de él mismo.

«Hayyi thought to create a people, to make a companion for Himself. He well knew that the people He called into being would themselves call sons into being, and that the sons would urge their father to call into being other worlds.» — el Libro Doce adjudica a Hayyi el saber anticipado de la serie entera: que los llamados llamarían hijos y los hijos pedirían otros mundos.

«Their father allowed them to do so in secret. He gave his eldest son and his brother water and living flame, and said, “Go and call worlds into being, just like the Children of Peace whom you saw at the House of Life.» — el permiso de la Segunda Vida se da en secreto, y de ahí arranca la creación que el libro tendrá por defectuosa.

«The Second Life gave authority to one of the Children of Peace, who delivered it to his son ’Ptahil. ’Ptahil took it and cast it into the world of darkness. He summoned forth and distributed generations against the will of Hayyi, and so he was named the faulty, diminished light. His progeny are like him, with insufficient light for the world of darkness.» — el nombre de ’Ptahil como luz defectuosa y disminuida se explica por un acto, repartir generaciones contra la voluntad de Hayyi.

«’Ptahil tried to make Adam get up and stand on his feet, but Adam would not. The angels of light tried, the angels of darkness tried, and ’Ptahil blew some of his spirit in him, but Adam would not stand up.? ’Ptahil went back to his father Abathur. He got a glimpse of the great mystery, put it inside his turban, and returned to Adam. When he approached Adam, Manda ’d Hayyi took it from his hand and delivered it to Adam; thus Adam opened his eyes.» — la segunda versión del mismo episodio, ya en el Libro Doce: Manda’d Hayyi arrebata el misterio de la mano de ’Ptahil y se lo entrega a Adán.

«I put my trust in the swift Uthra who came to me from the House of Hayyi. From Hayyi was I created, I am Adakas Mana. Splendor came to me from the hidden place and filled me up. The pious messenger came to meet me, to return my clothing and my splendor to me.» — aquí habla Adakas Mana en primera persona y cuenta su propia venida y el mensajero que le devuelve su ropa y su esplendor.

«Then he left the world which he had summoned into existence and in which he lived, and went to his father Abathur. Abathur became angry with him, and confined him to an area that he surrounded with a fence, until the end of the universe. After that, they will be reconciled.» — el castigo de ’Ptahil se enuncia con su término: cercado hasta el fin del universo, y después reconciliado con su padre.

«Eve had a young boy, who came to her even though Eve and Adam were still virgins. She said, “I was never pregnant. From whom was this boy born? In whose belly was he planted, and when?” His voice was pleasant, and he spoke perfectly. He was named Hibil, the son of Adam from Eve.» — el nacimiento de Hibil ocurre siendo vírgenes Adán y Eva, y la propia Eva pregunta de quién nació.

«He is the marvel that has astonished all the worlds. He is a scion that has come to the earth, from the place whence his father came, so do not ask how and when.» — el texto declara aquí que no se pregunte cómo ni cuándo, con lo que consigna su propio límite explicativo.

«Then, Adam lay down and met his wife Eve. She became pregnant with twins, a male and a female. They remained in her womb for nine months. She then gave birth to a male and female; then another male and female. The secret came to them from the Highness. When the secret was revealed, each of the females became pregnant. Thus the world increased and grew.» — la multiplicación de la humanidad se cuenta por mellizos y por un secreto venido de lo alto.

«I am Adakas Mana, who came from the Kingdom of Light. I was called the Mana. I am a shoot and a scion from the world of Hayyi. I was described as the best of fruits, and I was called the breath. My name is the living flame. I am the light coming from the place of splendor. I was diffused into the bodies of Adam and Eve. They sentenced me to death when they placed me into this body.» — Adakas Mana enumera sus nombres y describe su entrada en los cuerpos de Adán y Eva como una sentencia de muerte.

«Blessed are those who came from the pure place, and who will return thither. They will continue to be pure, enjoying all that has been bestowed upon them by their Lord. They are not affected by the sins and perversions of the material world. They will never be changed by its evil and ignorance. They will never be affected by need, and they not fall into Satan’s clutches. Blessed is the scion of Hayyi!» — la bienaventuranza del Libro Doce describe a los puros por lo que no los afecta: pecado, perversión, ignorancia, necesidad.

«his is the mystery, and the book of the faithful Anush, son of " the faithful Shitil, son of the faithful Adam, a scion of the pious, exalted Uthri, a scion of the Place of Light, and a scion of the perfect abode.» — abre el Libro Trece, tratado Anush, con la genealogía Anush hijo de Shitil hijo de Adán; el troceo da la capitular como * I.

«One of the two Uthri summoned me, and the other Uthra raised me. The two Uthri are my brothers and elders. Their names are Sharhabeil Ziwa and Shihlun, the clear light, the master of secure counsel and advice to his elder and younger brothers. The three were summoned together in a single robe, and bowed down in thanks to their Lord. They were the model for all other souls. They were just believers and gentle lambs.» — Anush nombra a sus dos hermanos mayores, Sharhabeil Ziwa y Shihlun, y los declara modelo de todas las almas.

«I brought these three Uthri to go, propagate the nations, and announce the name of Hayyi, the splendor of Hayyi in the world of darkness, where death and darkness exist. Neither you, nor the creatures who will be there shall know, except for me, Manda’d Hayyi. I instructed myself and the Uthri, my brothers who are also my sons. The three Uthri, whom they called, went there to summon light into darkness, so that life had to reside within death. Then the souls will leave and return to the House of Life.» — Rabba Qadmaya declara la misión de los tres Uthri y la reserva del saber: nadie lo sabrá salvo Manda’d Hayyi.

«’Ptahil called into existence a world which he prepared for his progeny. He stretched out seas, and raised up mountains. He established angels and demons» — el mundo de ’Ptahil se enumera pieza por pieza, ángeles y demonios incluidos; el tramo se corta antes del folio impreso 132 y la lista sigue en la plana 150.

«within it, and a house for Adam, who was made of mud. He made brooks and rivers, grapes and trees, fish and birds. He made wild beasts and tame animals. He made the fruits, from which Adam and Eve ate and enjoyed rest and tranquility.» — la continuación de esa enumeración en la plana 150, con la casa para Adán hecho de lodo y los frutos de que él y Eva comieron.

«Stand up, and equip your brothers, who are your sons. Provide them what I have bestowed upon you. Robe them in splendor. Within the living flame will reside the three Uthri who will go thither, summoning with the voice of Hayyi. They will support one another, and each will shed light like one another. Neither sword or fire, nor polluted water will be near them.» — el encargo describe la protección de los tres Uthri por lo que no los alcanza: ni espada, ni fuego, ni agua contaminada; el tramo se corta en el límite de chunk dentro de la plana 154.

«I have taught you about the life sent to you by Hayyi, and about the death dwelling within you, and about darkness spreading over you. Your souls will neither have splendor until they get out of the body of darkness in which they dwell, nor will they have life until they leave the body of death in which they dwell.» — Manda’d Hayyi resume su enseñanza en tres términos, la vida enviada, la muerte que habita dentro y la oscuridad que se extiende encima.

«How miserable we are! We did not listen to the call of the one who called upon us, and heed the good path he recommended to us. Here we are, we did not leave, while they have left, and we are not happy, while they are happy.» — los que se quedaron hablan por su cuenta y comparan sin queja contra nadie: ellos no se fueron y no son felices.

«Souls and souls are packed in the darkness, like unlit lamps, awaiting judgment and delirious from waiting. Souls without number, about whom nobody ever asks. They are packed in misery, awaiting the Day of Judgment. “These are the dead, who are unquestioned. They remain in agony, their sins undying, and their wrong-doings unforgiving, until they are judged by the lord of all the worlds.» — las almas sin juicio se describen con la figura de las lámparas apagadas y con una espera sin número ni pregunta.

«Each soul is questioned about its own actions. No soul can associate with another soul. No soul can support any other soul. All of them will be carried off on that day. Damned upon damned, restless and concerned, they cannot turn to one another, nor can they greet each other. They are just like the NaSurayyi who abandoned the teachings of Hayyi and went along the path of darkness. These too, will be packed in the darkness, asking each other, “For how long will we continue in this ordeal?» — el Libro Trece niega toda solidaridad en el juicio: ningún alma se asocia ni sostiene a otra, y los NaSurayyi desviados quedan en la misma suerte.

«You were sincere to me, you were branded with the brand of Hayyi, and baptized with His baptism, but you have strayed from the path of Hayyi. You went down into the Yardna, but not In the name of the Great Hayyi, so who will forgive the sins of your souls?» — Manda’d Hayyi reprocha a los suyos un bautismo hecho fuera del nombre, con lo que el rito sin el nombre no vale.

«The souls have been told by the tempters, ‘We will let you ascend to the paradise of Eden when you die’. On the day that your souls depart your bodies, you will go to that delight, but Manda’d Hayyi will say to them, ‘Look at where you are! So, is this the paradise of Eden which you were promised? Your spirits will decay, and your souls will remain in anguish until the Day of Judgment. On that day, heaven and earth will be destroyed. You will never find a place between them. The stars will fall, wreathed in smoke. The sun and the moon will be dashed aside, so where will you go? You are surely pledged to the darkness. You will die a second death; you will never be released or ascend’.» — el texto nombra aquí la promesa ajena, el paraíso de Edén, y la niega por boca de Manda’d Hayyi, anunciando en su lugar la segunda muerte.

«I have invited you to the life without death, to the light without darkness, so take off for the path of life, and I will take you to the path of heaven, where there is no death and darkness.» — la invitación se enuncia por pares: vida sin muerte y luz sin oscuridad.

«They shouted in your ears, but you did not listen! They tried to convince you, but you did not respond! You never traveled upon the path of Hayyi, on which the sincere believers walked. You never did good deeds like the pious have done. So, what are you depending upon? You are surely mortal. You will go out like a lamp and remain in the darkness.» — el reproche a los que no respondieron acaba con la figura de la lámpara que se apaga.

«I have blessed you the way that fathers bless their sons. Go to that world, the world of darkness. Teach the souls that were taken from here; raise them up, guide them, and purify them. Purify the souls of the righteous good, and make them listen to the teachings of the Great Hayyi and be confirmed in Manda’d Hayyi. Then they will leave the light of Manda’d Hayyi and be confirmed in the House of Life.» — el encargo a los tres Uthri es de enseñanza y purificación de las almas, no de castigo.

«The devils said, “We will terrify them and force them to obey us!” Then they showed themselves, but the believers were not terrified. The devils shouted, but the believers did not run away. The devils tried to intimidate the believers, but they never bowed down. The devils said, “Let us influence them with cunning and guile, instead of threats and coercion, so that they might be won over and become close to us.” But the believers were never won over, and never became close to them.» — el episodio consigna dos tácticas de los demonios, el terror y la astucia, y el fracaso de las dos.

«Faithful Hibil said to his brothers and children, “Now I will go to them, and walk among them. They will bow down and praise me abundantly, taking to their feet and sitting down. I will confuse them, shake them up and unsettle them. When I leave them, the universe will be abuzz with the hatred that they have incited.» — Hibil anuncia lo que hará entre los espíritus malignos: dejarse adorar para confundirlos y desconcertarlos.

«them not to destroy themselves and enter the darkness we have entered? “Children, listen to the teachings of those three just men. They are believers. They acknowledge Hayyi, and they bear witness to Manda’d Hayyi. The three men, who are the children of the nation of Hayyi, summoned with the voice of Hayyi. They have benefited from Him, and they believed in Him. They are going along the path of the just believers. Who will inform our children that we are sinking into the gloom? Who will let them know that our eyes do not see light and that the doors of darkness have been closed against us since time began?» — la continuación de esa serie en la plana 156, con las puertas de la oscuridad cerradas desde que el tiempo empezó.

«I taught the Proven Righteous that all those who kill, those who spill the blood of the children of Adam upon the earth, those who take captives, those who sell what they have not bought either with their gold or their silver, who traffic in what they have not earned either with their money or their trade, those who have terrorized, looted, and robbed the houses of the people,» — la lista de lo que el Libro Trece reprueba es de agravios concretos: matar, derramar sangre, tomar cautivos, traficar con lo no ganado, aterrorizar y saquear.

«those who have made free men slaves, and made free women adulterers, who have given orders but never do good actions, those who have helped themselves, but never others, and those who have urged the son against his father, and then robbed his house are all followers of Satan. They are destined to darkness, and hellfire; there will be no preemption and no forgiveness for them.» — la segunda mitad de esa lista acaba declarando seguidores de Satanás a todos ellos, sin prelación ni perdón.

«let your elder brother Hibil be the judge and announce your judgments to that» — el Anciano Primero pone a Hibil de juez entre los tres; el tramo se corta antes del folio impreso 141 y la frase acaba en la plana 159.

«do not welcome temptation from anyone. I do not consider my fathers as liars, and will never betray my brothers and children.» — la respuesta de Hibil a la adoración de los demonios rechaza la tentación y niega tener por mentirosos a sus padres; el troceo imprime un 1 por la I inicial.

«Ruha said to her devils, “This man is not one of us, and will never be. His teachings are not like your teachings and never will be. He belongs to the Stranger, Hayyi. Try to surreptitiously ingratiate yourselves to him, stealthily outflank him, and perhaps we can lure him to us in a short while.» — Ruha reconoce a Hibil como ajeno y lo nombra por su origen, el Extraño, Hayyi, antes de cambiar de táctica.

«They tried to beguile me, but I surpassed them in guile. When they offered wisdom, I responded with better wisdom, and so they sat together in silence, knowing that I had come to them from the outsiders.» — el combate se libra en sabiduría y no en fuerza, y el silencio de los demonios es el reconocimiento de la derrota.

«With what can we take this people and bind it? And how can we lift it from this world? Shall we use the sword? The sword cannot harm them, and the fire cannot burn them, so therefore they ought to be taken with water!» — los demonios descartan la espada y el fuego y se deciden por el agua, con lo que el diluvio queda dicho como plan de ellos.

«Protect your son Anush, who is also your younger brother. Save the robe of living flame in which you abide. I am going to place Hibil in a new house, and I will return quickly to you. Do not fear Satan’s sword, do not tremble and make me ashamed of you. I am coming to you. The eye of Hayyi will protect you. I will give you the robe of life to wear. Whenever you want me, you can find me. Whenever you call me, I will be beside you.» — el encargo de Manda’d Hayyi a Shitil incluye una promesa de disponibilidad: quien lo quiera lo hallará, quien lo llame lo tendrá al lado.

«The angels took out two of the children of Ram and Rud from the leaven of the closelyguarded treasury. They are descended from Adam, and through them the world will be repopulated.» — el Libro Trece hace salir de la levadura del tesoro a dos hijos de Ram y Rud, descendientes de Adán, para repoblar el mundo; el troceo parte *closely-guarded* por el guion de fin de renglón y el programa la devuelve unida como *closelyguarded*, forma que el volumen no imprime en ninguna otra plana

«So long as these men remain within their splendor, no sword can harm them.» — los propios demonios enuncian la regla que los vence: mientras esos hombres estén dentro de su esplendor, la espada no los hiere.

«Ruha and the terrifying El were enraged. They said to the devils of wrath and to the devil who controls the hellfire, “Scorch this world with fire! Incinerate each and every house and each and every road, so that neither friend nor enemy remains alive!» — la orden de incendiar el mundo se da sin distinguir amigo de enemigo.

«All my brothers were around me, but they left me and went away. They were my brothers and my fathers. I grew up among them. They considered me to be their eldest brother. Who will eliminate this evil? My feet, who has brought you to this place? Who has brought me to the house of wickedness and rebellion?» — aquí Anush habla solo y se pregunta quién lo trajo a la casa de la maldad, con lo que el abandono se consigna como queja y no como doctrina.

«I raised my eyes and looked up toward the sky, to the moon, to the bright sun, to the bright stars, and to the angels and demons who reigned in heaven and who reigned on the earth. I looked at the twelve signs of the Zodiac, where the sun shines and the moon moves, and at the angels who govern water, wind, and fire.» — Anush enumera lo que ve al mirar arriba: luna, sol, estrellas, ángeles y demonios, los doce signos del zodiaco y los ángeles que gobiernan agua, viento y fuego.

«What stands underneath these mountains? What lies beneath these seas? What mysteries are inside the fruits, the grapes and the trees? Who has created this splendor? This night, so unlike the nights before it, who has closed it upon the day?» — la serie de preguntas de Anush sobre lo que hay bajo los montes y los mares y dentro de los frutos, sin respuesta en el pasaje.

«And human beings, whom fate treats so arbitrarily! Some are good and some are bad, some become poor and other become rich. Some laugh, and others cry; some go astray, and others receive direction.» — Anush enuncia la desigualdad de las suertes humanas como dato y sin explicación.

«As I observed the world, I grew fearful and trembled. My posture slumped, my eyes shed tears, my hands shook, and my legs trembled. My elder brothers had abandoned me to the evildoers. They did not come back to save me. Manda’d Hayyi said, “I will return to you,” but here I am, in this world alone, bearing the mantle of my brothers.» — el temor de Anush se describe por el cuerpo, y el texto deja dicho que la promesa de Manda’d Hayyi aún no se cumplía.

«I am the youth, Anush. I was created a long time after my brothers. Although I am the last of them, I have become greater than them due to my position. While my brothers were in this world, the evildoers conspired nightly against me and the robe I occupy. They hated the resounding voice of Hayyi in this world. I heard them saying to one other, “This is our own private world, and the voice of Hayyi will not resound forth within it!» — Anush se declara el último y a la vez el mayor por su puesto, y cita lo que los malhechores dicen: que el mundo es de ellos.

«Noah was told, “Build an ark! Summon carpenters to build the ark for you! Take a mated pair from every species, male and female, and bring them with you! They are coming to seize this world!» — el aviso a Noé se da aquí por boca de los espíritus de la ira, no de Hayyi, y con la pareja de cada especie.

«The three men in this world are not human. They are enlightened splendor. Look at the way they look; look at young Anush, who has remained alone in this great world.» — los demonios describen a los tres hombres como esplendor iluminado y no como humanos, con lo que el juicio sobre ellos viene del bando contrario.

«If this world is taken by sword, fire, and water, along with the» — los demonios calculan el efecto de las tres destrucciones sobre el linaje; el tramo se corta antes del folio impreso 143 y la frase acaba en la plana 161.

«leader of this generation, they will surely take some of the leaven preserved in the Treasury, in order to recreate the world again.» — la continuación en la plana 161: del Tesoro se sacará la levadura para rehacer el mundo, con lo que el propio texto explica las supervivencias.

«Anush, fear not! Do not be afraid of me. I came to teach you. Look above you, and see the water. The flood is coming. They fought your brothers with the sword and fire, but neither the sword nor the fire will hurt them; these evildoers will do the same to you. They are moving this tremendous torrent of water towards you, but that torrent will not drown you.» — Manda’d Hayyi anuncia el diluvio a Anush y le promete que el torrente no lo ahogará.

«I will talk to you about the sky on high and the stars fixed within it. There is water in the sky, and living flame within it. As for the stars, they are floating within the devouring fire, and within it they glow with splendor, on account of the strength of the living flame in the sky. They float and circle the sky. Twelve Zodiacs for all the planets that circle the sky; each has a trajectory, and each has an orbit. If ’Ptahil had not fixed them, neither the sun nor the moon would have any consistency in its path.» — la revelación a Anush explica los astros por el fuego devorador y la llama viviente, y adjudica a ’Ptahil la fijación de sus órbitas.

«Then I will reveal the secrets of the wind and the water, and the two angels who were formed by the power of the water and the devouring fire. They were directed by their God to manage this world, and to govern the rain and water, drought and prosperity, and famine and plenty. He watches over their actions.» — los dos ángeles del viento y del agua administran lluvia, sequía, hambre y abundancia, y quedan vigilados en sus actos.

«Concerning fire, ’Ptahil created it; its substance comes from the fruits, grapes and trees. Even though they come from it, it was created to devour them too.» — el fuego se explica por una paradoja: su sustancia viene de los frutos, las vides y los árboles, y fue creado para devorarlos.

«From the House of Life, living flame and living water came into being. They were set up there and brought here. But the living flame changed and the water became murky; they do not shine in the hands of ’Ptahil, who was sent by his father to take control of construction, both on earth and in heaven.» — la llama y el agua vivas se declaran traídas de la Casa de la Vida y alteradas aquí: la llama cambió y el agua se enturbió.

«’Ptahil said to Ruha, “I want to make a man and a woman. The man will be created in my image, and the woman will be created in your image. The man will be named Adam, and the woman will be named Eve. I will create them, and set them up.” Ruha did not know that ’Ptahil had followed the order of his father Abathur, who had told him to create Adam and his wife Eve.» — el reparto de las imágenes en la creación de la pareja: el hombre a imagen de ’Ptahil y la mujer a imagen de Ruha, que ignora de quién viene la orden.

«Manda’d Hayyi revealed to young Anush the secret of the living flame, which neither Ruha nor her devils had heard. They were only familiar with the devouring flame, which they discussed.» — el secreto de la llama viviente se declara desconocido para Ruha y sus demonios, que solo conocían la devoradora.

«I passed among them, but they never felt it. I took from them the living flame that they had neither discussed nor heard about. I brought it to its place in the perfect abode. I left them in the devouring flame from which they were formed.» — Manda’d Hayyi cuenta cómo retiró la llama viviente de entre ellos sin que lo notaran.

«I left only one garment clothing them. ’Ptahil will order one of them to illuminate the world. I let him do that, because without a light the world will be utterly dark.» — la razón que se da para dejarles una luz es práctica: sin ella el mundo quedaría del todo a oscuras.

«’Ptahil made the ocean, with which he surrounded the earth, and through it the life will be possible on the earth. Had he not done this, the earth would certainly have been a waste, neither renewing itself nor bearing fruit.» — el océano se explica por su función: sin él la tierra sería un yermo que no se renueva ni da fruto.

«Look, young Anush, I have revealed to you the secrets of this world, and the secrets of those whom you saw and feared. I have revealed to you the secrets of heaven and earth. I have revealed to you the secret of what has been done and what will be done. I have informed you about all of it.» — el cierre de la revelación enumera lo revelado, y la última partida es lo que se ha hecho y lo que se hará.

«The evil doers said, “The three have run away! The three have fled from us, and are nowhere to be seen. They were afraid of us and have hidden themselves.” They were concealed by their bright lights. They may have run away, but they shine brightly. They are safe. Neither the sword nor the fire can hurt them. They will not be drowned by the flood.» — los malhechores leen la ocultación como huida, y el texto dice en la línea siguiente que están ocultos por sus propias luces.

«ere I am, sitting in the Place of Light, looking out at the earth U' L and the sky. I am faithful Anush, son of faithful Shitil, son of faithful Adam, son of the revered angels, a son of the place which is full of knowledge and perception, glorification and splendor.» — abre el Libro Catorce, tratado Las indagaciones de Anush, con la genealogía repetida y el mirador puesto en el Lugar de Luz; el troceo da la capitular como U' L.

«As for the sky, the humans call it ‘sky,’ even though it is not really a sky. It is a receptacle. Abathur knew its extent, and his son lifted it through the power of the One who built and constructed it.» — el ángel corrige el nombre común de las cosas: lo que los hombres llaman cielo no es cielo sino un receptáculo.

«As for the earth, the humans call it ‘earth,’ even though it is not really earth. It was the water of a massive and rough sea, made solid according to the order of the Creator. A flood was captured to provide a center for humans.» — la misma corrección sobre la tierra: no es tierra sino agua de un mar endurecida por orden del Creador.

«I shall tell you about the vision which appeared in the dawn. Some humans are gladdened by it, and some are worried. It is the head of the light, which is pure, brave, bold, and sincere, standing at the great aeon and guiding the sail of the great light to which the ropes of radiance are tied. Twelve angels pull it forth, bringing it out to the mountain of darkness under the immense bridge, and lifting the radiance to it from the door of the great Yasana, where a throne for the builder of the heavens and the earth has been established.» — el amanecer se explica por una maquinaria de doce ángeles que tiran de la vela de la gran luz con cuerdas de resplandor.

«Come along, I shall inform you about the night. It is from the head of the pure water, brave, bold, and sincere, standing at the great aeon to guide the great radiance with which the ropes of light are fixed. Twelve angels pull it forth to the mountain of darkness to pass it through the door of the great Yasana, where a throne for the builder of the heavens and the earth has been established.» — la noche se explica con la misma maquinaria y casi las mismas palabras, cambiando la cabeza de la luz por la del agua pura.

«Come along, I shall tell you about those proven righteous in this world. When they die, they will go there, to the place where they receive whatever they request. There, they pray and give praise, garbed in radiance and wrapped in light. There, they laugh happily, enjoying themselves, shining with light, and residing in the Kingdom of Hayyi.» — el destino de los justos se describe por lo que reciben allí: cuanto pidan, y la risa entre ellos.

«The earth was originally murky water. ’Ptahil went to it, accompanied by his angels. He said, “I will make this water solid, and it will become earth.” ’Ptahil kept thinking of what his father had advised him. Ruha was watching him, and her devils were also watching. She said to ’Ptahil, “Tell this water to become earth just like you stretched out the heavens, layer upon layer.» — la tercera versión de la solidificación de la tierra, contada como revelación a Anush, con Ruha mirando y aconsejando sin saber de quién viene la orden.

«He took out some of the living flame within him, and part of the robe in which he returned from his father, and threw them into the murky water, and it became solid. The mountains arose, the seas split open, and the brooks and rivers rippled. He shouted at the earth, and grapes, trees, fruits came about; seeds, fish, birds also appeared. Animals proliferated, male and female from each species.» — la operación misma: ’Ptahil arroja al agua turbia parte de su llama viviente y parte de su manto, y de ahí salen montes, mares, frutos y animales.

«Stand right at the source of the waters; take some of the living water, throw it» — el agua turbia se corrige echándole agua viva; el tramo se corta antes del folio impreso 150 y la instrucción acaba en la plana 168.

«into the murky water, and it will become fresh. Those who will drink from it will not be confused. Tell the Uthra Taureil to do that and you will find the water fresh.» — la continuación en la plana 168 pasa el encargo al Uthra Taureil y promete que quien beba de esa agua no se confundirá.

«You are the tongue with which Hayyi is glorified every day. You are the first Mana, You were created by Hayyi. You are the great light which illuminates the world. You are the balm that cures its devotees. You are the eye of the Righteous Elect, through which they anticipate Hayyi every day. You are the first fruit. You are the first companion, the first plant in the House of Life. You are the first sound, which Hayyi created from Himself.» — el primer himno del Libro Catorce nombra a Kushta por una serie de primacías: primer Mana, primer fruto, primer compañero, primera planta y primer sonido que Hayyi creó de sí.

«am a breeze for the dwelling of the quiet. I shall pass through proudly with the fragrance of Hayyi. I am the stranger who is completely dedicated to the pious NaSurayyi. I shall aid the good who mention me before Hayyi.» — el segundo himno habla en primera persona y se nombra a sí mismo el extraño consagrado a los NaSurayyi piadosos; el troceo da la capitular como /.

«I have opened the seal of the world, and contemplated it all. I contemplated the longing of the Uthri for the Place of Light. I am the rose. I am the son who saw Hayyi and was seen by Him. I am the sustenance of the stranger, which Hayyi desired and planted.» — la voz del himno se nombra rosa, hijo visto por Hayyi y sustento del extraño.

«Hayyi marked me with His sign; Shilmai and Nidbai accompanied me. The Jewel of Life is plaited into my hair. Hayyi is compassionate, forgiving all who are sealed with His sign.» — el himno pone la compasión de Hayyi sobre todos los sellados con su signo.

«evered is the splendid light. Sacred is the pure coral that illuminates the dark hearts. He desired to become radiant, so He became radiant. He desired to be light, so He became light. Surely He is the eternal radiance, and the light without end.» — el tercer himno describe la venida a ser de la luz por deseo propio: deseó ser resplandor y lo fue; el troceo se come la R inicial.

«He is the pure sign, by which all the cosmos was marked. Here I am, listening to His voice in His house. Whosoever listens to the voice of Hayyi will find a place in the House of Life, in the unlimited light.» — el himno hace del signo la marca de todo el cosmos y pone la escucha como condición del lugar en la Casa de la Vida.

«This is the fate of the bad grapes which do not bear fruit: Woe to the evildoers! They sow sins, and will surely reap torture. Their eyes are filled with darkness. Their hearts are filled with darkness. Their mind is filled with wrong, so they will never see the Place of Light.» — el cuarto himno, El destino de los malhechores, describe la suerte por la siembra: siembran pecados y segarán tormento.

«They will remain estranged from the circle of Kushta, because they do not do any good deeds. Their poisoned souls will remain in this world, and never ascend to the world of light.» — el himno cierra dejando a los malhechores fuera del círculo de Kushta por no hacer obras buenas.

«e made the cosmos with different abodes and levels; some V V are complete and others are incomplete. We assigned guardians to each level, angels of different kinds. We fixed Uthri of light upon the earth of light and adorned it with revolving luminaries. We bestowed flowing air and water upon it. We gave fragrance to it. We sowed every good and fruitful plant within it.» — abre la tercera glorificación del Libro Catorce, El mundo de la oscuridad, con el cosmos hecho de niveles completos e incompletos; el troceo da la capitular como ]/n / e y V V.

«As for the world of darkness, the world of evil and sin, it is a desolate and scary land. It is pushed far to the south, away from the world. There is a great difference between the earth of light and the earth of darkness. It is a world of smoke and fire, flaws and shame. It is full of evildoers, killers, and the obscene, together with magicians and disbelievers. It is filled with dead spirits, blazing fires, and smothering tempests, driven by furious devils and fools and bloodsuckers with faces full of darkness and gloom. They are deaf and dumb.» — el mundo de la oscuridad se sitúa al sur y se puebla con magos, incrédulos, asesinos y obscenos.

«An evil spirit governs this abode, puffing smoke and fire. He knows all secrets. He can become short or tall whenever he desires. He can become small or great whenever he desires. He is conceited with his huge kingdom, and his cosmos of darkness.» — el espíritu que gobierna la oscuridad se describe por su saber y por su mudanza de tamaño, y por su presunción.

«How are they living in the light, while I am living in the darkness? I shall take their throne and put it upon my head, and become the master of the upper and the lower worlds.» — la queja del espíritu malo se formula como comparación y desemboca en el propósito de tomar el trono ajeno.

«If that world is a garment, I shall exchange mine for it. If it is food, I shall eat it. If it is a human being, I shall kill him. If it is a drink, I shall swallow it. If it is a building, I shall destroy it. If it is a giant, I shall torture him. If it is a spirit, I shall bring it to end. If it is a house, I shall dwell in it.» — el propósito se despliega en una serie de hipótesis, cada una con su verbo de destrucción o de apropiación.

«Pure and perfect Uthri. Return peacefully to your abode; the evil being will not affect you. He is just a trapped evil spirit, concealed within his world. You are not to inquire about him. You are not responsible for him. Return peacefully to your abode!» — la respuesta que la voz da a los Uthri aterrados es una exención: el maligno está atrapado en su mundo y no son responsables de él.

«A sublime King, of magnificent stature, unsleeping and unseen, accessible only through intuition and suggestion, through praise and prayer: this is the King of the World of Light. Great is His power and insight. Good are His progeny: pure angels, pure Uthri, the Righteous Elect, lights and splendor.» — el mundo de luz se describe por contraste con el anterior, y su rey se declara accesible solo por intuición, sugerencia, alabanza y oración.

«Its towers always loom high. Its stars never circulate. Its cosmos shines forever. It is never afflicted by coldness or heat. These are the worlds of the Most Merciful. They are distant from all other universes, never afflicted by flaws, harm, falsehood, or slander. They are governed by the King of Light, from whom everything that has ever existed came, and everything that will exist will come. He is eternal and everlasting.» — el mundo de luz se describe por lo que no tiene: astros que circulen, frío, calor, daño, falsedad ni calumnia.

«lory to the Second Life, pure Yushamin. Glory to the Third Life, the ancient and hidden Abathur. Glory to Manda’d Hayyi, the first messenger who rules the worlds of light. Glory to Shilmai and Nidbai, the two guards of the great Yardna, witnesses of the baptism of light, who have bestowed the name and the sign upon the soul. Glory to Hibil, Shitil, and Anush, children of the living generation.» — abre el Libro Quince, tratado Prédicas a los mandeos, con la lista de gloria por rangos, de la Segunda Vida a los tres hermanos; el troceo da la capitular como / ^7.

«As for any Mandaeans, male or female, who never humbly enter the Bit Manda on Sunday at dawn, and never perform the rites of their religion, who never pray or bow in devotion, and never eat the Pihtha loaf, nor extend the hand of Kushta and lend aid with Kushta and Laufa, who do not care to baptize their sons and daughters, and help them to be confirmed in the sign of the Hayyi nor teach them to fill their hearts with the beliefs of Hayyi nor give alms and be compassionate; they are doomed.» — la condena se enuncia por omisiones concretas del culto: no entrar al Bit Manda el domingo al alba, no comer el Pihtha, no bautizar a los hijos, no dar limosna.

«Blessed are those who come on Sunday at dawn, standing neatly behind the Tarmithi, giving praise, bowing down, partaking of the Pihtha loaf, extending the hand of Kushta, and giving the Laufa connection to one another. Blessed are those whose sons and daughters are baptized, helping them to have the sign of the Great Hayyi and fill their hearts with belief. Blessed are those who help the poor people and give alms, never retaining the alms in their house, but rather delivering them over to the Bit Manda.» — la bienaventuranza es la lista inversa, con la limosna entregada al Bit Manda y no retenida en casa.

«Glory to Gabriel, the Messenger, who fulfilled the order of the Great Hayyi with the help of Hibil, Shitil, and Anush. The earth was flattened, the heavens were lifted, and the stars were hung within them, each star revolving in its orbit. The earth bore trees, and the trees gave fruit. The Sun was endowed with splendor, and the Moon was endowed with splendour. Adam was created. Adam was created and Hawa Eve was created to be his wife. The blessings of the Great Hayyi prevailed upon them, so that their roots stretched in this world up to its destiny.» — el Libro Quince resume la obra de la creación en una sola tirada y la atribuye a Gabriel el Mensajero con ayuda de los tres hermanos.

«This is a warning from the World of Light. Anush Uthra has brought it, and given it to those who love him, to discuss for all eternity.» — el Libro Quince declara su propio estatuto: una advertencia traída por Anush Uthra y entregada a los suyos para discutirla siempre.

«We are the Tarmithi, we advised them but they never listened, and we taught them but they never learned, and therefore they will be interrogated about their sins.» — aquí hablan los Tarmithi en primera persona y declaran haber avisado y enseñado sin ser oídos.

«his is the mystery and the book of the great ’Nbat, who emerged from the light, shone forth and flourished, grew and rejoiced.» — abre el Libro Dieciséis, tratado El gran ’Nbat, con la fórmula de misterio y libro que encabeza también los libros Tres, Cuatro y Trece; el troceo da la capitular como * //.

«At the first word from the Lord of Creation, eight hundred Uthri submitted, bowing down before Him. Two Uthri emerged and ascended to the high abode. At the second word from Yawar, Yushamin and Shar Ziwa emerged and ascended to the high abode. At the third word, two meek and calm Uthriemerged and ascended. They are Sar and Smir. Their names were established in the dwellings of the Most Compassionate, two in each dwelling.» — la creación por palabras sucesivas nombra a los Uthri que salen con cada una: Yushamin y Shar Ziwa con la segunda, Sar y Smir con la tercera.

«Light mingled with light, ether mingled with ether; there was no flesh, no blood, no corruption, no concern, no heat, and no freezing weather.» — el estado anterior a la mezcla se describe por lo que no había: carne, sangre, corrupción, calor ni frío.

«Blessed is this water. This is the blessed living water. There was no water before You came to be.» — Yawar Mana Smir cierra su alabanza con una afirmación sobre el agua: no la había antes de que Hayyi llegara a ser.

«You are Our raiment and Our word.” Since then he has been known as the Word of Hayyi.» — el nombramiento de Yawar como la Palabra de Hayyi queda dicho en una sola frase.

«I am Yawar; by His order, I finished everything that He inspired me to do. You must perfect your actions according to His command. I am His word, so listen to me. Before you act, ask me. I shall answer you, according to His command, so that your deeds will be perfect, and your forms will shine, so long as you listen and obey.» — Yawar se declara la palabra de Hayyi y pone la consulta antes del acto como condición de que las obras salgan perfectas.

«He established three hundred and sixty Yardni each protected by two guardians and two enlightened Uthri. Eight hundred thousand groups of Uthri were called by the name of those honored guardians. A thousand thousand Uthri were baptized, settled, and established in the light of Hayyi. Three hundred and sixty worlds of light bore fruit and became greater; a myriad of Uthri was organized in that heavenly abode, the world of Hayyi. They were baptized in the Yardna. They received the sign in the World of Light, where there is no hatred, no suspicion, no concern, no confusion, no division, and no fighting.» — la enumeración de los mundos de luz acaba describiéndolos por lo que no hay en ellos: odio, sospecha, confusión, división ni pelea.

«The splendor seems to be counterpart to the water and the water seems to be counterpart to the splendor.» — la relación entre el esplendor y el agua se enuncia como contrapartida recíproca, y el texto la matiza con un verbo de apariencia.

«The father of the Uthri had not yet been created, the splendor of Yushamin had not yet began to spread. The mighty had not yet arisen, neither were they established or upright.» — el relato marca aquí el punto de la serie en que todavía no existían ni el padre de los Uthri ni el esplendor de Yushamin.

«When Yawar Ziwa saw that Yushamin could hardly stand on his feet, he tempered his brilliance and splendor, and urged Yushamin’s feet to hold him, and said to him, “My splendor can not reach the splendor of your Father. To make you realize that, He send me to you.” When Yushamin heard that, his pride swelled, and said, “Hayyi mentioned me, so I am one of the Mighty. Then he corrected himself and said, “How could He mention me if He is not considering me? If I were not an insufficient splendor and a cut-off light, He would raise me to stand before Him!» — Yushamin se enorgullece de ser mencionado y en la frase siguiente se corrige a sí mismo, llamándose esplendor insuficiente y luz cortada.

«Hayyi knows that Yushamin is plotting and considering to form and create sons for himself, but He had patience with him. While Hayyi was expecting Yushamin do these things, Yawar, the first beloved Word of Hayyi, said, “Father, Yushamin has already done what he planned to do and created what he desired to create. So, what shall we do?» — el texto declara que Hayyi sabía de antemano el plan de Yushamin y tuvo paciencia con él.

«Yushamin, you have no power over the Yardna of the Great Hayyi, therefore, you have no right to summon creations from it. Only Hayyi can order and control it. Hayyi creates whatever He desires to create from it.» — los guardianes Adathan y Yadathan niegan a Yushamin el derecho de convocar criaturas del Yardna del Gran Hayyi.

«Yushamin went, passed the high Yardna, then stood at the Yardna below, and summoned forth three sons. Hayyi remained silent.» — el silencio de Hayyi ante los tres hijos de Yushamin se consigna como frase aparte, sin explicación.

«This is an immense universe, an expanse of splendor, but we do not own any part of it. We are like guests within it.” Yushamin said, “I reside in the world of Hayyi.” They said, “We do not like to reside in a world that does not belong to you.» — los hijos de Yushamin plantean su queja en términos de propiedad: son huéspedes en un mundo que no es de su padre.

«He acted according to the advice of his sons. He gave them some of his splendor and power, his speech, hearing, and abilities, and said to them, “Go, and do what you have advised me to do. Make it perfect, and do no harm.” They went to the distant worlds, and settled a place. Then they created, and their creation became as dense as the white earth, but they did not reach the land of light. They completed everything on top of the worlds. Then they created four brave men, Children of Peace.» — Yushamin sigue el consejo de sus hijos y les reparte esplendor, poder, habla y oído; el corte de chunk cae dentro de la plana 189 y del otro lado el texto adelanta que ya estaba maldito sin notarlo.

«He called his son ’Ptahil, and sent him to the murky water. ’Ptahil made the earth solid, but requested the assistance of the spirits and titans of darkness. He spoiled what he finished, and added wrong to the right he had done.» — el Libro Dieciséis resume el defecto de la obra de ’Ptahil en una frase: echó a perder lo que terminó y añadió lo torcido a lo derecho que había hecho.

«am one of Hayyi’s words; I came in the name of Yawar. I am the " angel Anush, son of the Greatness. The Almighty ordered me; Fie summoned and ordered me. He granted me assistants; they are quiet and dependable angels. He sent me to save the House, and to awaken the sleepers; to awaken the sleepers, He sent me.» — abre el Libro Diecisiete, tratado Anush es la palabra, con Anush declarándose una de las palabras de Hayyi y enviado a despertar a los durmientes; el troceo imprime *Fie* por He.

«Anush, teach the NaSurayyi whom you choose. Teach them about the prayers and their proper times. They do not have to pray at night. Tell them that the tardy prayer will remain at the door of the House of Life, and will never ascend until the door of great Abathur is opened. Those who do not pray at the proper time will be reproached at the house of Abathur. In Abathur’s house, they will be asked about all that they have done.» — el encargo fija las horas de la oración y exceptúa la noche, y pone la oración tardía esperando en la puerta de la Casa de la Vida.

«Know that fathers are responsible for their children up to their fifteenth year of age. If they do not preach to their children, awakening them, and teaching them to pray at the proper times, and if they do not lead their children to the path of Kushta and proper beliefs, then they will bear the sins of their children. After they turn fifteen years old, the children will become responsible for their own actions.» — la responsabilidad de los padres se acota en una edad: hasta los quince años responden ellos, después el hijo.

«Fathers who do not take care of their daughters and allow them to marry the children of infidels, disbelievers, or idolators will be tortured in the consuming flames, and will be cast into darkness. No mourning and no repentance will benefit them. Whenever any of them submits a sacrifice to the temple of idols, or bows down to the magicians, her father will be held responsible and be called to account for her.» — la regla sobre el matrimonio de las hijas con hijos de infieles carga al padre con la cuenta de lo que ellas hagan.

«Those who smell a perfumed breeze and do not praise the name of Hayyi shall be interrogated at the house of Abathur. Those who give offerings and sacrifices to the temples of idols will be bound within the mountain of darkness, so that he will never see the light; but the believers and the pious will ascend and see the Place of Light.» — el Libro Diecisiete hace de una omisión mínima, no alabar al oler una brisa perfumada, materia de interrogatorio en la casa de Abathur.

«When the world comes to an end, evils and abominations will increase. The majority will descend into their desires and into darkness. Woe to those who do not look forward to the Place of Light, and blessed are those who save themselves and hold to their promise. They will be kings in the light and great ones in the Place of Light.» — el fin del mundo se anuncia por el aumento de los males y por la mayoría que desciende a sus deseos.

«am the vine, exalted and humble. I am the grapevine sown at the " heart of glory; I was sown at the heart of glory. The Almighty sowed me; He sowed me and granted me a guard. He garbed me in light, adding to my light, and secretly assigned a guardian to protect me. He summoned me, educated me, and granted me two sublime assistants. He taught me about the light and about the splendor in the hidden abode. He bestowed upon me some of His knowledge and the ability to speak and to hear, and to praise. He blessed me, kissed me with His pure mouth, and sat me upon a cloud of splendor. He clothed me in hidden garments, and sent me to Taruan the Pure.» — abre la segunda glorificación del Libro Diecisiete, Hibil es la vid exaltada, con Hibil hablando como vid sembrada en el corazón de la gloria.

«Go to Taruan the Pure, teach the Uthri who dwell there, and give them some of the light and the splendor We bestowed upon you. Give to them some of your praise, so that they will be established in the House of Life.» — el encargo a Hibil es de reparto: dar a los Uthri de Taruan parte de la luz y del esplendor recibidos.

«Never breathe your words to the defective Uthri. Never speak as the voice of the Second Life, through whom all bad things were passed on; need, scarcity, imperfection, and deficiency were conceived by her, through whom deceit was sown throughout the entire cosmos.» — la prohibición nombra a la Segunda Vida como aquella por quien pasaron necesidad, escasez, imperfección y engaño, y la trata en femenino.

«Do not take the sayings of the Mighty, and throw them in the murky water, and do not give splendor, knowledge, praise and the secret words to the deficient and the unbelievers. Do not give them to the defective Uthri who were summoned by Yushamin. Give them to the Uthri of Taruan the Pure, who where created by Hayyi. Grant enlightenment to one out of every thousand of them, with whom you are satisfied. Let each one guide another; let each one swear with Kushta that he will not deny your teachings.» — la regla de reparto del conocimiento es de proporción declarada: uno de cada mil, y con juramento de Kushta de no negar la enseñanza.

«I enlightened Yushamin, and he became happy in his splendor. I enlightened all the Uthri. I illuminated all the dwellings and enlightened the imperfect Abathur, who created but could not finish anything, and who attempted in vain to fix his mistakes.» — Hibil ilumina a Yushamin y a Abathur, y de este último se dice que creó sin poder acabar nada y quiso en vano componer sus errores.

«The light was useless in him because he did not extend his hand to his father. Then my light illuminated the boundaries of ’Ptahil, so he started to wail. He said, “Has the beloved» — la razón que el texto da del fracaso de Abathur es la falta de una mano tendida al padre; el corte de chunk cae dentro de la plana 196 y la frase de ’Ptahil acaba del otro lado.

«’Ptahil, your name has been fixed in the House of Life, and your father will never judge you with darkness.» — Hibil anuncia a ’Ptahil que su nombre queda fijo en la Casa de la Vida, con lo que el creador del mundo material entra en la promesa.

«The call will come to the fallen House, so that nothing will remain. The material world will vanish, and its deeds will vanish; the souls will be summoned to present themselves. Only one out of a thousand will ascend. One of them will delight in the World of Light. The souls of the NaSurayyi who never ate the food of the corruptors, and were never corrupt or adulterous will ascend.» — el Libro Diecisiete cifra en uno de cada mil los que ascenderán, y pone la condición en la comida y en la conducta.

«he living water was the first to be created; from its place it emerged, drew forth, and flowed in the Yardni. When the firmament was extended, when the earth became solid, and when the souls were created, a burst of living water was called forth to be a present for the first two angels. They were Shilmai and Nidbai, who were set as two virginal assistants. They were gifted with splendor and knowledge. Hayyi blessed them, and bestowed on them the voice with which they would shout. Their voices can awaken the sleepers, and the souls that were deprived of the light will rise, and turn their faces to the Place of Light.» — abre la tercera glorificación del Libro Diecisiete, La creación del agua viva, declarándola la primera cosa creada; el troceo se come la T inicial.

«The living water asked, “Who will defend me before Yawar if I fall into the devouring water? When my roots are cut, and when I face a catastrophe, and judgment is issued against me in the place of darkness, who will prevent this calamity? You two guardians, when the shining light asks me about my sins and misdeeds in the place of darkness, and when I ask the living water about the gathering of the NaSurayyi, what will you say? How will you defend me?» — el agua viva insiste con la pregunta por su propia defensa en el juicio.

«Whosoever has any flaw will not reach Hayyi; but as for you, you should be your own savior, so that you can raise them up to the Great Hayyi. Do not imitate ’Ptahil, the Uthra who ascended from the murky water. He did not take the mark from the Yardna; he was never baptized in the living water, and never extended the right hand of Kushta.» — la respuesta pone al agua de salvadora de sí misma y le opone el ejemplo de ’Ptahil, que no tomó la marca ni fue bautizado.

«On that day, a judgment will be issued against Yushamin, Abathur, and ’Ptahil. Hibil Ziwa will come and take them out of this sinful world. Yushamin and Abathur will receive baptism in the Yardna of Hayyi. Then ’Ptahil will ascend from the cloud of humiliation to be baptized in the Yardna of Hayyi, and purity and peace will return to him once again. ’Ptahil will embrace Hayyi, the First Life, and describe how he was kept within his bonds. He will describe to his father the world in which he was kept and what had happened to him. After that he will be appointed as king to the Uthri and the NaSurayyi. He will rule over the assembly of the souls. Prayers and praise will rise up to him.» — el desenlace del Libro Diecisiete es una rehabilitación: Yushamin, Abathur y ’Ptahil son juzgados, bautizados en el Yardna, y ’Ptahil acaba nombrado rey de los Uthri y de los NaSurayyi.

«They will take a path, and set signs upon the borders. Only through knowledge can they ascend. Only with the knowledge that came from the House of Life will they ascend, awaken the sleepers, and set the exalted luminaries in their places.» — el tratado Un mensaje para los Nasurayyi pone el conocimiento como única vía del ascenso, y lo repite dos veces seguidas.

«As for the NaSurayyi who do not long for the House of Life, they will remain in need and want. When they reach the door of Abathur, they will be prevented from entering. They will not see the Place of Light. They will not learn the knowledge that comes from the abode of Hayyi. Their Ginzi will be taken from them, and they will descend to the place of darkness.» — a los NaSurayyi que no anhelan la Casa de la Vida se les quitará su Ginzi, con lo que la pérdida del libro es parte del castigo.

«The Ginza will be taken from them, and it will be entrusted to the esteemed Ganzibra Yura. The light will be stripped from them, and cast into the raging fire and blazing braziers. They will die two times, rather than just one.» — el Ginza retirado se entrega al estimado Ganzibra Yura, y el volumen se nombra a sí mismo dentro del relato.

«The just and righteous elect will not be deprived of their place. They will be united in a pure Laufa union, and clothed with pure garments of light, and crowned with shining turbans. They will wear a Himiana girdle of water, and they will be neither cold nor hot in them. A wreath of ether will braided for each of them. When he departs from his body, the savior will come to meet him and will ascend with him to the splendid house, the house of the Almighty who resides in His majesty.» — el atuendo del justo al ascender se enumera pieza por pieza, con el ceñidor Himiana de agua y la corona de éter.

«Mana said, “Go to the NaSurayyi remaining in the world. Say to them, ‘When you depart from your bodies, you will ascend with the oil.’ It is the oil that has come from the House of Hayyi. He who does not ascend with it will stay at the abode of ’Ptahil, or will ascend with sixty one letters of intercession. After that he will be settled in the World of Light.» — el aceite puro se declara condición del ascenso, con una alternativa tasada: sesenta y una letras de intercesión.

«The living water became sad, felt pain, and complained. It said to Shilmai and Nidbai, “Who drew my hand and cut me off from my place? Who separated me from the knowledge that is better than entire world? Who separated me from Kushta, from my Kana origin, and from the Laufa connection? Who separated me from the Uthri in the abode of the Light?» — aquí habla el agua viva en primera persona y pregunta quién la cortó de su lugar, de Kushta, de su origen Kana y de la conexión Laufa.

«Living water, be quiet, and be still. Sorrow and evil came from the Second Life. Evil came from ’Ptahil, because he emerged from the murky water; he emerged from the murky water with necessity. So that his actions would not be undone, Abathur gave him the hand of blessing.» — la respuesta de Shilmai y Nidbai no niega la queja: adjudica el mal a la Segunda Vida y a ’Ptahil, salido del agua turbia por necesidad.

«you Living water go to the place of destruction, calling upon the voice of Hayyi. Become a support for the souls that are persecuted for the sake of the name of Yawar. They will perform a living baptism through you. You will be honored, and with you they will make their mark with a pure sign. You will become a supporter to the life, and sicknesses and weakness will be cured through you.» — el oficio que se le da al agua viva, sostener a los perseguidos y ser el bautismo y la marca de los creyentes.

«The shape of the world to which I go is dark. Have pity for me, and I shall feel pity for it. I feel pained, distracted, anxious, and cut off in the murky water. Inside me, I feel the temptations of Satan and flaws and need will be formed in me.» — la queja del agua viva anticipa lo que va a padecer en el mundo: en ella se formarán las tentaciones de Satanás, las faltas y la necesidad.

«am talking to my ‘Dmutha counterpart: “Come, we shall both pray; praise me and I shall praise you. Help me and I shall help you, so that you will lift me up and I shall lift you up. The Uthri shall associate with us, and many Uthrishall praise us.» — abre la sexta glorificación del Libro Diecisiete, La sublime contraparte ’Dmutha, con un diálogo de reciprocidad: alábame y te alabo, ayúdame y te ayudo; el troceo pega *Uthrishall*.

«The counterpart of the exalted teacher said, “When you summon forth a generation, its deficiencies and evil will spread. The deficiencies and evil will spread throughout the world from your seed; it will become a chaotic, destructive world.» — la contraparte objeta de antemano la siembra de una generación, anunciando que de esa semilla se extenderán las carencias y el mal.

«I said to my sublime counterpart, “That is sufficient for us now. The seeds which we are going to sow will produce needs and deficiencies. It will produce anxiety and chaos; then the world will be destroyed.» — el maestro exaltado admite la objeción y siembra igual, con lo que el texto consigna la decisión sabiendo el resultado.

«We have summoned the world into being and built it for a great purpose. The Bhiri Zidqa, the Righteous Elect, will multiply within it, and they will spread the voice of Hayyi within it. Some of them will ascend to the Place of Light, but the others who can not save themselves will remain in darkness.» — la razón que el maestro da para haber hecho el mundo es la multiplicación de los ’Bhiri Zidqa dentro de él.

«Why do you want to stay on the earth? Why do you look like the perished ones? Why do you abandon your pure garments and wear the clothes of disobedience? Why do you relinquish your quiet secrets, and enter the world of deficiencies? How can you give up your loving companions and turn to the companions of destruction? How can you abandon the company of Hayyi, and love the company of destruction? When Hayyi talked to me, I the soul, with these words, my heart split in two halves, and my eyes were filled with tears. How and where did I commit this mistake?» — el reproche de Hayyi al alma se hace de preguntas, y el alma responde partida en dos y sin saber dónde cometió el error.

«We educated you and warned you. Yushamin, the Second Life, became old, so need and deficiencies came from him. Destruction began with him, and anxiety and chaos prevailed in the world.» — el texto adjudica el comienzo de la destrucción al envejecimiento de Yushamin, la Segunda Vida.

«Where are you walking, son of light?” I answered, “To the darkness, to the depths of filth and disease, to the world corrupted by the hidden ones.» — el enviado declara adónde va sin rodeo: a la oscuridad, a la hondura de la inmundicia y de la enfermedad.

«am ’Ptahil, I came from the great light of my father. My father summoned me from the source of splendor. He clothed me in splendor and a garment of light. He bestowed upon me a magnificent crown, by which the entire universe is illuminated. He said to me, “Arise, my son, to start your dangerous trip. Go to the earth, Arqa ’d Tibil, and make it solid from the murky water. Raise the sky over it. Let fountains of water burst within it. Let it have Yardni, springs, and streams. Prepare the body of Adam. The chosen people will come from Adam. They will ascend to the Place of Light.» — abre la séptima glorificación del Libro Diecisiete, La creación del mundo, con ’Ptahil hablando en primera persona y recibiendo el encargo.

«Call forth with three sounds. With the first sound, the earth will become solid and the sky will stretch forth. The waters will flow and become fresh with the second sound. With the third voice, the trees will sprout, the birds will fly, and the fish will dive into the seas. The earth will become full of plants and animals of different kinds.» — el encargo reparte la creación en tres sonidos, uno para la tierra y el cielo, otro para las aguas y otro para árboles, aves y peces.

«Was I mistaken? Father, what have I done to be sent here to this catastrophe, to these devouring waters? They do not recognize the name of Hayyi, whenever I called them, the waters merely echoed my voice back to me.» — ’Ptahil se pregunta si erró y describe el eco de su voz como la única respuesta de las aguas.

«Abathur bowed down and prayed to Hayyi, pleading with Him about what he must do. Suddenly, Hibil Ziwa appeared. He gave the secret to Abathur, my father. My father wrapped it inside a pure garment of light, and carried it to me. He gave it to me and said, “Go, my obedient son, make the murky waters solid, to become earth and stretch forth the patches!» — el secreto que resuelve la obra viene de Hibil Ziwa a Abathur y de Abathur a ’Ptahil, envuelto en una vestidura de luz.

«I went back to the waters that were devouring one another. I threw the secret in it, so it would turn solid and became earth. It stood at a depth of twelve thousand leagues. It appeared horrified and trembled, and then it turned solid. Its clouds were like white ether, rising up as a wing flying around the world. It was called Mshuni Kushta, the world of Truth, to which the Righteous Elect are elevated. They will grow and multiply, and then they will ascend to the Place of Light. That was the first formation.» — la tierra hecha con el secreto se llama Mshuni Kushta, mundo de la Verdad, adonde suben los Elegidos Justos.

«The moment ’Ptahil said that, the House was taken from him.» — la misma consecuencia que el Libro Tres, dicha en una sola frase: en cuanto ’Ptahil lo dijo, le quitaron la Casa.

«When the Second Life came into existence, he thought of the Third Life. When the Third Life came into existence, he thought of the Fourth Life. From the fourth ones, needs and deficiencies came into being, and from them chaos prevailed everywhere.» — la serie de las cuatro Vidas se enuncia por pensamiento sucesivo, y de la cuarta salen la necesidad y la carencia; el primer eslabón queda en la plana 205, del otro lado del folio impreso 188.

«I shouted, but the waters did not» — el fracaso de ’Ptahil se cuenta por repetición de la misma frase; el tramo se corta antes del folio impreso 192 y la serie continúa en la plana 210.

«become solid. I threw my seven garments in it, but the waters did not become solid. The waters were disturbed and were consuming one another. Whenever I called them, the waters obstinately refused.» — la continuación de esa serie en la plana 210, hasta la negativa obstinada de las aguas.

«Then another two thousand leagues became the second formation.» — la segunda formación se cuenta aparte; el tramo se corta antes del folio impreso 193 y su nombre, Tibil, cae en la plana 211.

«It was an earth covered with dust, and named Tibil, the constructed world.» — el nombre de la segunda formación, ya en la plana 211: Tibil, el mundo construido, distinto de Mshuni Kushta.

«That was my first sound, the first call, through which the earth was formed and the heavens were raised. With the second call, the seas stretched forth, and the waters flowed into brooks and rivers. With the third call, the fish dived, the birds of different kinds and colors flew, and the animals spread throughout the forests and the deserts.» — ’Ptahil enumera sus llamadas una por una, y las tres primeras hacen la tierra, las aguas y los vivientes.

«With the fourth call trees, herbs, and seeds sprouted. Each is different from the other. With the fifth call, worms, reptiles, and animals crawled and walked across the ground. I called the sixth call, and the creatures of darkness came forth. With my seventh call, Ruha and her seven sons stood before me.» — las cuatro últimas llamadas acaban haciendo salir a las criaturas de la oscuridad y a Ruha con sus siete hijos, sin que ’Ptahil sepa quién las llamó.

«We came here to become your devoted slaves, to be your obedient servants and followers. If you finish building your kingdom, we shall be your supporters. We will add dignity to your power, and serve your throne» — la escena de sumisión se repite aquí como en el Libro Tres; el corte de chunk cae dentro de la plana 211 y la respuesta de ’Ptahil queda del otro lado.

«and rule. ’Ptahil said to them, “Then improve upon your words, and execute your deeds with perfection. If you satisfy me, then you will become my children in this world.» — ’Ptahil los acepta como hijos suyos con una condición, y en la línea siguiente le quitan la Casa.

«’Ptahil, why were you disobedient? Why did you listen to these evil creatures? Why did you relinquish the desire and the path of your fathers?» — el reproche final a ’Ptahil es por haber escuchado a las criaturas malignas y dejado el camino de sus padres.

«’Ptahil was bound with a great chain. A wall arose between him and his father Abathur. They could hear one another, but they could not see one another. Hibil Ziwa was sent to finish what remained of the world, guard Adam and Eve, and be kind to them. The chosen people will come from them, along with the Righteous Elect, who pray and worship, and praise the name of the Great Hayyi; then they will ascend to the Place of Light.» — el castigo de ’Ptahil deja un muro entre él y Abathur por el que se oyen y no se ven, y Hibil Ziwa queda a cargo de acabar el mundo.

«Woe to those who advise other people, but who do not take their own advice. Woe to those who can learn, but do not attempt to do so. Woe to the insatiable eyes and the insatiable body. Woe to those who prepare paths for others, but never prepare a path for themselves. Woe to the wise who do not give anyone the benefit of their wisdom. Woe to ignorant who insist upon remaining ignorant. Woe to those who recognize the path of justice, but avoid it and take the dishonest one.» — la serie de ayes del tratado La llamada de Hayyi carga contra quien sabe y no aplica lo que sabe: el que aconseja sin seguir su consejo, el que puede aprender y no lo intenta, el sabio que no comparte.

«Blessed are those who are given boons and bestows some of them upon others; they will receive a reward. Your good deeds will precede you on the Day of Judgment, and will serve as your sustenance on your way to the World of Light.» — el tratado cierra haciendo de las buenas obras el sustento del camino en el Día del Juicio; el troceo imprime *bestows* por bestow.

«rom the Place of Light, I have come. From you, the perfect place, I have come. An Uthra from the House of Hayyi accompanied me: an Uthra with a Margna staff of living water in his hand. The Margna staff abounded with splendid leaves; he gave me some, so I felt greatly glorified. He gave some of them to me again; I was healed, and felt secure and at peace. He gave some of them to me for a third time, and I felt stable without any anxiety. I saw my Father, and recognized Him. I asked him three questions: I asked Him for peace, security, and for a rest without disturbance; I asked him for a soul, fit for both the old and young; I asked him for a smooth path to the Place of Light.» — abre la novena glorificación del Libro Diecisiete, El origen del alma, con el alma contando su venida y las tres peticiones que hace a su Padre; el troceo da la capitular como u.

«he Uthra knelt down at the door of the House of Hayyi and sat down to preach. He said, “I was the most senior of the teachers. I was the head of the clerks and the writers. I was the chief of the wisest scholars, and the enlightened intellectuals. Who has made me ignorant? How did darkness block my mind, so I placed the soul into the body?» — el Uthra que predica enumera los cargos que tuvo entre los sabios y pregunta quién lo volvió ignorante; el troceo se come la T inicial.

«The material world has misled us through its comforts, and deceived us through its godliness. When will we be rid of the trap of the clay body? When will be delivered from Satan’s evil?» — la admonición describe el engaño del mundo material por sus comodidades y por su apariencia de divinidad.

«ushta! Like anyone who is seeking knowledge, I depend upon V, your guidance. You are the link between Hayyi and me. My eyes look forward to you. Tell my heart to be still, tell my consciousness to be tranquil, and tell my anxieties to be resolved. Tell the ferryman in the river to ferry me between the two banks.» — abre la tercera glorificación del Libro Dieciocho, Kushta, tú eres mi guía, con Kushta como enlace entre Hayyi y quien habla; el troceo da la capitular como fl/~ y V,.

«Kushta, tell the people who make the images and pictures, and those who beautify themselves with jewelry, “Make haste, you will not live long, and you will soon depart from your bodies. “The world is false, and its deeds will vanish; neither gold nor silver will last, and neither tears nor smiles will remain. “The king will relinquish his crown; the nobles will abandon their positions. “All humanity will disappear. “The righteous believers will ascend to the Place of Light, while the evildoers will remain in darkness.» — el encargo a Kushta es un aviso a quienes hacen imágenes y se adornan: el mundo es falso, el rey soltará su corona y toda la humanidad desaparecerá.

«have loved justice ever since I loved You. I have loved truthfulness ever since I loved You. Once I recognized You, I realized that the material world is false and that all of its delights will vanish. You are much more beloved to me than my father and mother. You are much beloved to me than my sisters and brothers, more beloved than my sons and wife.» — abre el Libro Dieciocho, tratado El amor del creyente por Hayyi, con una serie de preferencias que ponen a Hayyi por encima de padres, hermanos, hijos y esposa; el troceo da la capitular como J.

«I have found myself. I have nothing to do with the universe. I saw Kushta with three insignia in his hand. I took the first, and my eyes were filled with splendor. I took the second, and I glowed like a crystal. I took the third, and I ascended to the Place of Light.» — las tres insignias de Kushta se toman una a una y cada una hace su efecto: esplendor en los ojos, brillo de cristal y el ascenso.

«e stands beyond the limits of the cosmos. He calls from beyond furthest reaches of the universe. Chosen believers, listen: Manda’d Hayyi is calling you. There are witnesses to bear witness to you.» — abre la cuarta glorificación del Libro Dieciocho, Manda’d Hayyi está llamando, con el que llama puesto fuera de los límites del cosmos; el troceo da la capitular como Jj/ //.

«I called them to worship Hayyi, but they occupied themselves with the material world. “I called them to care for their souls, but they were preoccupied by their bodies. “I called them to redemption, but they fell victim to Satan’s wiles. “I called them to give charity, but they preferred to do wrong. “Hayyi knew that I have called them. I said to them, ‘Do what your Lord has commanded you to do, so that you will be happy.’ “Praised be your lord; pray, bow down, and praise Him, and you may yet ascend.» — la llamada se enuncia como serie de desencuentros, cada uno con su contrapartida: al culto y se ocuparon del mundo, al alma y se ocuparon del cuerpo.

«oah was summoned to build an Ark, because the flood is coming. In the Ark, there should be a pair of every kind of creature, both male and female. Cedar wood was brought from Lebanon, and ebony was brought from Harran. The Ark was built to perfection. The laborers toiled for three hundred years. The Ark was three hundred cubits in length, and fifty cubits in width, and thirty cubits in height.» — abre el Libro Diecinueve, tratado El diluvio, con el arca medida en codos y los trescientos años de trabajo; el troceo da la capitular como A /.

«Geysers erupted for forty two days and forty-two nights. Fountains of water poured down from the sky. Water flowed from other fountains deep within the earth. The sand disappeared beneath the water. Mountains and hills became inundated with water. Then the entire world was covered with water. The Ark floated over the water for eleven months, between storms and hurricanes. Then the strong winds subsided, the water became calm, and the Ark drifted near a huge rock—the top of Mount Qardun.» — el diluvio se cifra en cuarenta y dos días y noches y el arca flota once meses hasta el monte Qardun.

«Noah released a crow and left him fly over the water. He said to the crow, “If you find land, then come back bearing the good news, and do not be late.” The crow set out, flapping its wings over the water. Noah waited, but the crow did not return, because he forgot his mission.» — el cuervo se envía primero y no vuelve, y el texto da la razón: olvidó su encargo.

«Noah took out a dove and said, “May you bring me a sign!” The dove flew up with all due speed and dedication. She saw the crow on top of Mount Qardun, eating the flesh of a corpse. She saw an olive tree in the open air, its branches dangling upon the water. She took a branch and returned to Noah.» — la paloma ve al cuervo comiendo carroña sobre el monte Qardun y trae en cambio una rama de olivo.

«Noah cursed the crow and blessed the pigeon from that very day until the Day of Judgment. The material world was preserved for Sam, son of Noah, and his wife Nuraitha, from whom the world was repopulated.» — el episodio acaba instituyendo la maldición del cuervo y la bendición de la paloma hasta el Día del Juicio, y nombra a Sam y a Nuraitha como los que repueblan el mundo.

«Ginza Rabba Left Volume Praised be my Lord, master of all the worlds, with a pure heart! Nothing that did not come from Him has ever existed, and nothing that does not come from Him ever will» — la portadilla del volumen izquierdo imprime bajo el título la misma fórmula con que abre el Libro Uno del derecho, en la plana 18, y la misma sentencia sobre el origen de todo de la plana 19; el tramo se corta con la plana.

«e is Hayyi, the king of the World of Light, the almighty, the rich, and the ever-forgiving. He is the flowing water that has never changed, and the mountains that have never moved. They are our brothers Hibil, Shitil, and Anush. They are the righteous, truthful NaSurayyi. They perfected and illuminated the deserted earth, and were neither afraid nor requested help.» — abre el Ginza izquierdo, Libro Uno, tratado El retorno de Shitil hijo de Adán al Mundo de Luz, nombrando a los tres hermanos NaSurayyi; el troceo da la capitular como dos guiones.

«Let there be death for human beings in the material world. Adam has lived one thousand years. Let him depart from his body before aging, before becoming feeble from illness, and before becoming despised by his children.” The order of Hayyi was accomplished.» — la muerte se instituye aquí por decisión de Hayyi y con una razón declarada: que Adán salga del cuerpo antes de envejecer, enfermar y ser despreciado por sus hijos.

«We call it “Truth” while you call it “Death” . Those who deny it will find sixty six obstacles before them. Hayyi is the decider. He is the One who issue the orders, and Saureil must obey. He supports the command of Hayyi, helping the soul depart from the body and ascending along with it to the Creator. Neither intercession nor sacrifice is accepted by Hayyi. No human being can be substituted by another one.» — el Ginza izquierdo abre nombrando la muerte con el nombre que le da el otro lado, Verdad, y niega de una vez la intercesión, el sacrificio y la sustitución.

«You were dumb; we made you able to speak. You were deaf; we made you able to hear. You were ignorant; we made you knowledgeable. You were lonely; we made you sociable.» — el mensaje a Adán enumera lo que se le dio en cuatro pares, y el último es la sociabilidad.

«In the world in which I live, the palm spathes and fresh dates are eaten before dry dates. Seeds are eaten before thorns. Fresh vegetables are eaten before dried food.» — Adán argumenta contra su propia muerte con un orden de comidas: lo fresco se come antes que lo seco.

«He does not want you to become senile or disabled so that your children make a fool of you. Come, die as if you were never created. Come, die before you become weak and humiliated. Let your soul return to the house, the house of her Father, her lord and creator.» — la razón que Hayyi da por segunda vez es de dignidad: morir antes de la debilidad y la humillación.

«My son Shitil wants to go to that habitation. He is younger than I am, and gentler than I am. He is eighty years old; He is not clinging to a woman, and has no many offspring. Go to him instead of me! Take him instead of me! He is the one who used to go to that place.» — Adán ofrece a su hijo Shitil en su lugar y lo describe por lo que no tiene: ni mujer ni muchos hijos.

«Shall I disobey the order of my Lord who has created me, and refuse to depart from this body?” Then he arose and removed the body of flesh and blood, and put on the body of brightness and light. He put on the luminous, splendid clothes, covered his head with the pure turban, and ascended to the World of Light, surrounded by Uthri and angels.» — Shitil acepta con una pregunta y el cambio de cuerpo se cuenta como cambio de ropa, de carne y sangre a brillo y luz.

«He prayed abundantly, made abundant praise, and said, “Praise be to You, my Lord! As you removed the mist from my heart, so too remove it from the heart of Adam my father, so that he can see the world to which I go.» — lo que Shitil pide al ascender no es para sí: que a su padre le quiten la niebla del corazón para que vea.

«The mist was removed and fell from Adam’s eyes. The blockage fell from his ears as well as the delusion from his mind. Then Adam saw the world for which his son Shitil was departing, and so he repented his decision to stay in the underworld. He said, “My son, do not go before your father! Come back, and I shall go there!» — quitada la niebla, Adán se arrepiente de su decisión y pide ir en lugar del hijo.

«You naive old man! Have you ever seen a newborn return to its mother’s womb? The fetus in its mother’s womb looks like yolk of an egg. Just as I have departed this world prematurely, fetuses who are like egg yolks will come, infants who their mouths are still full of milk will come,» — Shitil niega el regreso con la figura del recién nacido que no vuelve al vientre; el tramo se corta antes del folio impreso 7 y la lista sigue en la plana 250.

«virgins who are still virgins like the sealed letters will come, brides with oil still not flowing from their wreaths will come, those who met their fate by roads accidents will come. In this world you are asking about, the master may desire death, but death does not come to him. Those who say, ‘this child will stay, and that old man has to depart, will be interrogated and judged in the Place of Judgment” .» — la continuación de esa lista en la plana 250 acaba en una advertencia contra quienes deciden a quién toca morir.

«This is my path and the ascension, through which I ascended, together with the fair believers and the righteous ones, when they depart from their bodies.» — Shitil declara su propio camino abierto a los creyentes justos, con lo que el episodio queda instituido como modelo.

«hen the order was issued from the House of Hayyi, the savior descended to Adam and said, “Adam, I was ordered to release your soul from your body, and take you out of this world. I shall release you from this prison of flesh, and from the chains of bones and blood. I shall ascend with you to the house of your Father, the house of light and peace, where neither hatred nor darkness exists.» — abre la segunda glorificación del Libro Uno del izquierdo, El retorno de Adán al Lugar de Luz, con el salvador llamando al cuerpo prisión de carne.

«Adam remained asleep in his bed. “Adam, the savior is on his way to you. Arise, remove this clay garment that you wear! Obey the order of Hayyi. You will continue to live after leaving this dead body.» — el texto repite la frase del sueño de Adán como estribillo entre dos llamadas; se cita la primera de las dos apariciones seguidas.

«Adam, arise, remove this clay garment in which you lived, and toss it back to those who made it! Your years have come to an end, and you have to leave this world. Adam, the Great Hayyi sent me to you to ascend with me to the place of eternal Life, wherein your Father resides.» — la segunda llamada manda devolver el vestido de barro a quienes lo hicieron.

«Wear the garment of brightness, braid the wreath of victory which illuminates the cosmos, Wrap around you the girdle Himiana of living water, that saves you from pain and suffering. You will sit upon your shining throne, the throne that was prepared for you by Hayyi.» — el salvador describe el atuendo del retorno: vestidura de brillo, corona de victoria y el ceñidor Himiana de agua viva.

«Father, since you knew that the world would be taken like this, why did you trick me, and why did you garb me in this stinking body?» — la objeción de Adán se vuelve reproche: si sabías cómo iba a quedar el mundo, por qué me engañaste y me vestiste de este cuerpo.

«My father, if I came with you, then who would manage this world, and be a guardian in this wide Tibil» — Adán objeta su muerte preguntando quién guardaría el mundo; se corta el tramo antes de la interrogación, que el troceo imprime como un 7 pegado a Tibil, y antes del folio impreso 11.

«The world in which you live is a world of destruction and» — el salvador describe el mundo que Adán deja; el tramo se corta antes del folio impreso 12 y la frase acaba en la plana 255.

«It is a world of deceit and falsehood. Its houses are like a cemetery. Its roads are full of obstacles, and its land is barren. It is full of evil and rage. In the world in which you live, sons and the daughters disobey their parents, sons and the daughters deny their parents, and brothers kill one another.» — la continuación en la plana 255 describe ese mundo por sus males domésticos: hijos que desobedecen y niegan a sus padres y hermanos que se matan.

«When I abandon my body, who will be his guardian during the day? Who will wake him from his sleep? Who will feed him and give him water? Who will be friendly to him?» — el cuidado que Adán reclama es para su propio cuerpo abandonado; el tramo se corta antes del folio impreso 13.

«Who will protect him from thunder? Who will find a shelter and build a house, to save him from thunder and lightning? Who will provide him with a shelter, and protect him from the heat of the sunlight? Who will prevent the strong wind from approaching him? Who will prevent the sand from filling his eyes? If the birds build their nests, then who will prevent them from feeding their youngsters with my flesh?» — la continuación en la plana 256 llega hasta las aves que alimentarían con su carne a sus crías.

«Who would help them and support them? Who would live in this house that I built? Who would sow the seeds of blessings? Who would carry the water from the Tigris and the Euphrates to irrigate the plants and trees? Who would help women when they give birth? Who would take care of orphans and welcome guests?» — la lista de oficios que Adán teme dejar sin dueño sigue en la plana 254: la casa, las semillas, el agua del Tigris y del Éufrates, los partos y los huérfanos.

«Nobody will ascend to the House of Life. Nor will any father, mother, brother, sister, son, or daughter. Gold and silver will provide no shelter in the House of Life. Your shelter is the good deeds and charity you gave to the needy. Your shelter is the baptism and the sign, about which you will be asked when you abandon your body. None will answer for you, apart from you yourself.» — el salvador niega toda compañía en el ascenso, familia y bienes incluidos, y deja por único abrigo las obras, la limosna, el bautismo y el signo; el troceo pega *Uthrishall* en el renglón siguiente.

«The way by which you will go is very long, hard, and obstructed by limitless questions. Nothing will ease it for you, apart from your righteous actions.» — el camino se describe por sus preguntas sin número y por lo único que lo aligera.

«Woe to me, if my brothers deny me, and reject or expel me. Were they not the ones who put me in the body? Did they not coat me with mud, and toss me into the evil world?» — el alma de Adán teme ser rechazada por los mismos que la pusieron en el cuerpo, con lo que el reproche apunta a sus propios hermanos.

«But, how beautiful that body was! It had a bright head, and soft flowing hair. How much they reworked it and made it straight! How much time they spent to shape it and to make it perfect! It had been given a mind to understand, and to learn wisdom.» — el alma elogia el cuerpo que deja, y lo elogia por el trabajo que costó hacerlo y por la mente que se le dio.

«They gave it two eyes to see in the day and at night. They gave it a mouth to praise Hayyi every day. They made two hands for it to work, and two feet to walk from the east to the west. It was a beautiful body, but it withered; it was upright, but it slouched. It will return to mud, just as it originally was.» — la enumeración de los miembros por su oficio acaba en el retorno al barro.

«Brothers cannot redeem one other at the cemetery gates; if they could, then no corpse would be brought into a cemetery. If a father could redeem his son, no mother would weep. If sons could redeem their fathers, there would be no orphans.» — el Ginza izquierdo enuncia la imposibilidad del rescate ajeno con tres pruebas por sus consecuencias: no habría cadáveres, ni madres que lloren, ni huérfanos.

«The Uthri asked Adam, “Why are you weeping?” He answered, “I am a slave with no master.” They said to him, “No, you are a slave to Hayyi. He chose you and made you pure without sin. Come and ascend to the World of Light, where you can meet your Father, your Lord.» — Adán se declara esclavo sin amo y los Uthri lo corrigen: es esclavo de Hayyi, elegido y hecho puro.

«Babylon and Borsippa will vanish. Rome and Persia will become rubble, as if they had never existed.» — el anuncio del fin nombra ciudades e imperios concretos: Babilonia y Borsippa, Roma y Persia.

«India and Sindh will attack each other. Wars between the nations will kill many human beings. Those who shed the blood of human beings, and who deform the faces will be judged. Criminals, adulterers, thieves, hypocrites, magicians, and astrologers, all will be thrown into a blazing fire.» — la lista de los que serán juzgados incluye a magos y astrólogos junto a criminales, adúlteros, ladrones e hipócritas.

«Adam, after you, small children, teenagers, brides and bridegrooms, all those who were secure will leave their beds to dust and oblivion. They will leave this world empty-handed.» — el aviso de que todos saldrán del mundo se hace por edades y estados, y acaba con las manos vacías.

«The king will forsake his crown, the rich will disown their wealth, The women will relinquish their beauty and allure, and go to the grave barefooted.» — el despojo se dice por figuras sociales: el rey y su corona, el rico y su riqueza, las mujeres y su hermosura.

«Adam, arise! If you have questions disturbing you, ascend to the King of Light, to the Almighty, the Forgiving; Stand before Him and submit your question. Ask Him, if you dare, ‘Why should I die? Why should all these houses be destroyed? Why should my offspring be separated from their source, since Hibil Ziwa built it and the Yardna watered it? Why should the world be destroyed and everything disappear?» — el texto autoriza a Adán a preguntar por qué debe morir y por qué el mundo se destruye, y la pregunta queda formulada.

«Adam, be silent, and may the gentleness of the righteous cover you. Hibil Ziwa is here, and your brothers the Uthri are here. The first Yardna is here, so that you have to dwell here. Your wife Hawa will come, and all your offspring will ascend after you. Adam, this is the house that We built for you and your wife Hawa, in which you will dwell with Us, until the Day of Judgment.» — la respuesta no responde a la pregunta: manda callar y enumera lo que ya está dispuesto, la casa, los hermanos y el Yardna.

«hen Adam ascended, leaving his body in the material world, Hawa wept and wailed, cried and lamented. The evil spirits gathered around her, and she was preoccupied by their thoughts. They said to her, “Hawa, you have every right to weep and to wail, you have every right to pound your chest with your fists! You are all alone in this world, after the death of Adam.» — abre la tercera glorificación del Libro Uno del izquierdo, Hawa tras la ascensión de Adán, y son los espíritus malignos quienes le dan la razón para llorar.

«It is you who spread the dynasty and offspring of Adam. You were the one who brought him into the wedding chamber and carefully matched him with Hawa. So, go to Hawa, be with her, and lighten her sorrow. Say to her, ‘Brighten the face of Adam and make him happy. Do not weep for him, lest he be tortured. He sits now with his Father.» — el encargo a Hibil Ziwa liga el duelo con el daño al muerto: no llorarlo, para que no sea atormentado.

«each and every soul must depart from this world. The soul that has left you will be established in exalted splendor, her face illuminated by light, disturbed by no sadness or darkness. Hawa, by dwelling upon your sadness and misery, you are committing a grave mistake.» — Hibil Ziwa llama error grave el demorarse en la tristeza, y describe el estado del alma que partió.

«What about my troubled heart? Does it not have a right to wail and to be sad?» — Hawa replica preguntando si su corazón no tiene derecho al llanto, y el texto deja la objeción en pie.

«The hypocrites misled you, so you sinned as they do. But your fathers will forgive your mistakes, because they know you are sincere. So arise, Hawa, with exalted splendor, to praise the soul, which ascended from this house to the World of Light.» — el consuelo adjudica el llanto a los hipócritas que la desviaron y le devuelve la sinceridad como atenuante.

«I myself was the savior of this chosen one. I helped him to cross the Matrathi. We passed ’Ptahil who made Adam’s body, according to the command of his Lord. I showed him the habitation of Abathur who extended his hand out to him. Then I helped him arrive at the Second Life, who showered him in his brightness. We crossed the dividing waters, and I showed him the shining honorable ones who were fixed in their Shkinatha. Then I set him up in the Andirunioi the newly built houses. I built a habitation of light for him and came back to you.» — Hibil Ziwa relata el ascenso de Adán como itinerario por las moradas, de ’Ptahil a Abathur y a la Segunda Vida; el troceo pega *Andirunioi*.

«When will the one who sowed me come to release me, and guard me along the path of the Children of Peace? When will he whom I await come to take me with him to the Shkinta of Manda’d Hayyi? When will he come to take me to the newly selected dwelling, and to the An diruni wherein he resides?» — la espera de Hawa se enuncia como serie de preguntas por el momento de la liberación; el troceo parte *Andiruni* en dos.

«Children of Adam, the guardians have left you, and you will be threatened by all kinds of evil. Let each of you encourage and cling to the other. I shall go to help Hawa, to take up her dwelling and make her secure. I shall return to you, to save you and to protect you until the time when I shall take you back.» — el encargo a los hijos de Adán, dicho al quedar sin guardianes: sostenerse unos a otros hasta el regreso.

«This is what happened to Adam and what Manda’d Hayyi taught Adam’s descendants: Be not sad when your soul departs, but rejoice in it.» — el Libro Uno del izquierdo cierra con la enseñanza que extrae de todo el relato: no entristecerse cuando el alma parte.

«am the Mana Adam, the scion of Hayyi. I reside at the House of Life. Who placed me within this body of mud, into this form, and cast me onto the earth?» — abre el Libro Dos del izquierdo, Yo soy el Mana, vástago de Hayyi, con la pregunta por quién puso al Mana en el cuerpo de barro.

«I was flying throughout the universe, then I was put in a body that does not know how to walk. My mouth was full of radiance, then it became an orifice for lying and deceit. My eyes that were open in the Place of Light became tools for the body of mud. My heart that used to beat for Hayyi, pulses weakly in this humiliated body. My mind that was bright in the kingdom of my Lord, became as dim as my heart in this body.» — la caída se describe miembro por miembro, y cada uno se dice por lo que era y por lo que quedó: boca, ojos, corazón y mente.

«How can I hear the voice of my Father, while I am imprisoned in this dirt and mud? How can I ascend up to His kingdom on high?» — la queja acaba en dos preguntas prácticas sobre cómo oír y cómo subir desde la prisión de barro.

«The voice of Adam rose to the Place of Light; Manda’d Hayyi heard him, and sent a savior for him. He asked the savior to be kind to the Mana and support him. The savior stood before the Mana and said to him: the Mana Adam, be happy and receive enlightenment, for I have come to you! Manda’d Hayyi ordered me to come to you, and impart his greetings. Then I shall return you to your original abode, under his care. Arise, ascend to your safe abode, to your original home among your brothers, the Uthri. You will be illuminated with light. You will sit among your clan and people, and your wreath will be set upon your head.» — la respuesta a la queja es el envío de un salvador, y lo que este anuncia es la vuelta a la morada de origen entre los Uthri.

«am the Mana Adam, the pure and pious. I am a son of the World of Light. Who has cast me into this mortal world? Who put me in this darkness, and made me live with the wicked, betwixt murky water and fire? Shall I stay with them, among the living and the dead, to be deformed like them, and to be deprived of the sounds of my fathers?» — abre la segunda glorificación del Libro Dos del izquierdo con la misma pregunta del anterior, ahora por quién lo echó a este mundo mortal entre el agua turbia y el fuego.

«Adam, you are neither from evil nor conflict, you are not a part of darkness. You are not from the muddy water, nor are you from the fire. You are from the World of Light, where there is neither darkness nor conflict. Adam, you are illuminated by yourself, delighted with your offspring, complete, fully ripe in both heart and mind.» — la respuesta define a Adán por negación de todos los elementos del mundo bajo y lo declara del Mundo de Luz.

«Have patience in the world and establish your offspring. Celebrate and bless your land and streams until I call you. When I call, my messenger will come to you. Adam, do not be concerned. We shall be merciful to you. We shall aid you and return your treasure.» — lo que se le pide a Adán es paciencia y trabajo hasta la llamada, con la promesa de devolverle su tesoro.

«am the Mana Adam, of perfect splendor, of absolute supremacy. I am a son of the great radiance. How did they remove me from my light, to be planted into this body? The body has become my prison. Until when shall I watch it, take care of it, and suffer within it?» — abre la tercera glorificación con la misma queja, ahora dicha con la figura del cuerpo como prisión.

«You are part of me, and to me you will return. You are from my 'Dmutha, and I shall lift you and preserve you in my garments. I am the Mana, I am the Mana Adam. I shall throw the garment in which I was clothed upon its makers. I shall throw it upon their heads. It will decay and disappear, just as its makers will.» — la respuesta identifica a Adán con la propia ’Dmutha de quien habla, y el alma anuncia que devolverá el vestido a sus fabricantes.

«I am the Mana Adam, residing in my Father’s grace, glowing with His radiance. When did they bring me to the earth? How did they imprison me in this way? How did they take me from my place? Who summoned me to this world, and took me away from the house of my Father? Who was my jailer? Cursed be all the devils! Cursed be this darkness and mud! Cursed be everything!» — la cuarta glorificación lleva la queja hasta la maldición de los demonios, de la oscuridad y del barro.

«I was patient, minding my affairs up to the end of my age. Then those who planted me here came. They freed me from my imprisonment and lifted my soul, and established me among the Righteous Elect. Here I am, enjoying the light that they bestowed upon me. I am enjoying the treasure that they had promised me. My heart, my mind, and my eyes are illuminated with His wisdom.» — el desenlace repite el esquema de todas estas glorificaciones: paciencia cumplida, liberación y lugar entre los Elegidos Justos.

«I am pure like the Uthri, even if I am in a muddy garment, in which I remained faithful, feeling neither lack nor want. I maintained my origins, faithful to the teachings of my Father, enlightened by the light of those who made me descend and put me in this body.» — la quinta glorificación cambia el tono: en vez de quejarse, el Mana declara haberse mantenido puro dentro del vestido de lodo.

«No one can say that Adam was sent away, and his Father is absent from him, so he forgot what He had taught him. My Father hears, sees, and knows that I did placed no obstacles before me, and I committed no wrongs. He sent me His faithful messenger to take me from the wicked and the false hearted.» — el Mana rechaza de antemano el reproche de haber sido abandonado y olvidadizo.

«am the Mana Adam, who set forth from the House of Life as a messenger to this world I came to live in this devastated wilderness, and to fix this destruction. Devils encircled me, darkness’s evils surrounded me, and I shivered because the one who sowed me was not with me; Who will protect me?» — la sexta glorificación declara al Mana enviado a este mundo con un encargo: componer esta destrucción.

«Calm down Adam, be calm, you are the head of the generation. Do not curse ’Ptahil. do not blame ’Ptahil because his throne was toppled. He is the son of Abathur, everything was made and multiplied by him. Be advised, Adam, that ’Ptahil made this world by the command of Hayyi. His Lord is fully aware of him, so He did not condemn him to the darkness.» — la respuesta prohíbe maldecir a ’Ptahil con una razón declarada: hizo el mundo por mandato de Hayyi y su Señor no lo condenó a la oscuridad.

«Do you want to bring your treasure to His house? Do you really want to acquire wisdom, Adam? Then, remain in this world. Be patient and bear its darkness and pain, until your predestined age has come to an end.» — la respuesta pone la sabiduría como fin y la condición es quedarse: permanecer en el mundo y soportarlo hasta el término del plazo.

«Why did ’Ptahil do that to me? Why did he create this evil world? Why did he plant bad seeds?» — Adán pregunta por qué ’Ptahil hizo este mundo y plantó malas semillas; el tramo se corta antes del folio impreso 37 y la exclamación acaba en la plana 280.

«Adam looked down impressed, and then praised and begged forgiveness. He accepted from ’Ptahil what he had first denied. He begged the one who planted him to come to him, and to guide him along the path of his brothers.» — Adán acepta de ’Ptahil lo que antes le negaba, con lo que el episodio se cierra por retractación y no por castigo.

«am the Mana Adam, who was concealed in the Treasury, together with the exalted preserver of the treasures. I had not seen the treasure, until they showed it to me. I had never seen it until they revealed it. Then they removed Adam from it and sent him to this world. What a beautiful scene I saw! And what ugliness I see now! I saw a splendid reverence, but now I see darkness. When shall I escape this gloom? When shall I return to that light? When shall I leave those evildoers and return to that house?» — la séptima glorificación pone el motivo de la queja en un recuerdo: vio el tesoro y lo sacaron de él para mandarlo a este mundo.

«If the Second Life has hurt you, the First Life will never forget you.» — el consuelo se formula separando a las dos Vidas: si la Segunda hizo daño, la Primera no olvida.

«I am the Mana Adam, who came from the House of Life. I left that house and came to the flawed house. O, false eyes! At what are you looking? O, stinging tongue! What evils do you utter? O, empty spirit! What are you learning? What fills you up?» — la octava glorificación interpela a los propios órganos del cuerpo, ojos, lengua y espíritu, y les reprocha su oficio.

«The right hand of the Second is pure, His habitation is splendid, but his descendants did not perform his actions perfectly; So my Lord sent me to make it perfect without any flaw.» — el envío se explica por un defecto ajeno: la mano de la Segunda Vida es pura y sus descendientes no hicieron su obra con perfección.

«When the angels heard what Adam had said, they received him, drew him near them, and cooperated with him. Some of them ordered water for him, some of them ordered air for him, and others became as friendly as brothers to him.» — los ángeles reciben a Adán y le proveen agua y aire, con lo que el mundo bajo no es solo hostil en este tratado.

«Even so, they still bothered him from time to time. He dispelled his fear with prayer, and evaded panic with praise and conversation. The voice came to Adam, “Adam, do not worry. Reside with them for the remainder of your life, and then you will ascend to us.» — el trato con los ángeles se consigna con su reserva: aun así lo importunaban de cuando en cuando.

«Adam, think of what surrounds you, and what is happening to you; We shall think of you. Pray there, We shall pray for your sake because We see you.» — la respuesta a la queja es de reciprocidad: piensa tú y pensaremos nosotros, reza tú y rezaremos por ti; el tramo se corta antes del folio impreso 40.

«You saw the light and you heard the voice; never think of death, Adam, and never love death. Maintain your light, preserve your appearance, and do not forget the treasure of your radiance.» — la continuación en la plana 283 manda no pensar en la muerte ni amarla, y conservar la luz y el aspecto propios.

«What fills you up? I did not come for your sake, but because Hayyi summoned me. I did not come for your sake, but for the sake of the Second Life.» — el Mana declara dos veces que no vino por ellos, y la segunda razón que da es la Segunda Vida.

«The earth was stretched forth, and heaven was raised, the light of the sun spread, the moon was revealed, The seven planets took place along with the twelve signs of the Zodiac, and the angels were commanded to form the body of Adam. Adam was formed. He is lying here, a body without a soul.» — abre el Libro Tres del izquierdo, tratado Alma libre, hija del resplandor, resumiendo la creación hasta el cuerpo de Adán sin alma.

«If you want me to enter into this body, give me a weapon to protect my self against this calamity, because enemies will multiply all around me. Free soul, which weapon do you want? Which weapon is sharper than what you already have? NaSirutha is your weapon! The sincere living words that you received from the House of Life are your sharpest weapon.» — el alma pide un arma y la respuesta la nombra: NaSirutha y las palabras vivientes recibidas de la Casa de la Vida.

«Time will pass and come again. The years are like the passing of a shadow. The months will pass by quickly, and all will go to their destiny. Pleasure will vanish, and singing will come to an end. Gold will become worthless. The wealthy will lose their wealth, and the tyrants will lose their kingdoms and property. They will leave all their treasures to their sons and go to the fire to be burned.» — la contrapartida del argumento es la caducidad de todo lo que la asusta, dicha por figuras sociales: ricos y tiranos que dejan su tesoro a los hijos.

«ail to you, hail to you, soul that has departed from the world. You have left the house, the house of corruption and the stinking body in which you have been. It is abode of the wicked, a place in which all sin. It is the world of darkness, a world of rancor, jealousy, and dissension. It is an abode of pain and defects, which bring forth the tribulation.» — abre la segunda glorificación del Libro Tres, Salve a ti, alma, saludando al alma que ya salió del cuerpo; el troceo se come la H inicial.

«As you were taught, praise the first Home; and curse this place, the house that fostered you. It is full of evil and devils who are eager to persecute you.» — la instrucción es doble y simétrica: alabar la primera casa y maldecir la que la crió.

«o in peace, o chosen, pure, and innocent one; you are without impurities. Your place was upon this earth, but your destiny ascended from its struggles. You said, “I am a seer, a diviner;” then you passed the ages, and passed the worlds of darkness, so go forth in peace.» — abre la tercera glorificación, Ve en paz, oh elegido, y le atribuye haber dicho de sí ser vidente y adivino; el troceo se come la G inicial.

«The people will be assembled for judgment, and judgment will be pronounced upon them, those who did not discharge the obligations of the upright man. But you alone, chosen and pure one, fair Mana, who is burnished so bright. You will not go to the judgment hall and upon you no judgment will be pronounced.» — el elegido queda exceptuado del juicio, y la excepción se enuncia junto a la regla general.

«The soul was afraid, startled, she wept and wailed. She refused to enter the body. O, Uthri, you three righteous Uthri,» — el alma se niega a entrar en el cuerpo; el tramo se corta antes del folio impreso 45 y la súplica sigue en la plana 288.

«give me an hour of time. Help me! Give me just one hour to raise my oppressed voice to the Place of Light. I shall ask my brothers, the Uthri, What was my sin? What wrong have I done to confound me, and expel me from my home? Why did you cast me down, and expel me from the house of my Father?» — la continuación en la plana 288: el alma pide una hora para preguntar a sus hermanos cuál fue su pecado, con lo que el descenso queda dicho como expulsión sin causa declarada.

«Why did you bring me to this disgusting place? Is it to be blinded by the wicked, and tempted by sinners and disbelievers? Do you want me to hear the charms and magic of the infidels? Now the wrong-doers will control me, they will teach me according to their knowledge. They will talk to me the same as they are talking,» — el temor del alma no es al dolor sino a la enseñanza ajena; el tramo se corta antes del folio impreso 46 y la frase acaba en la plana 289.

«to make me forget who I am. They will make me descend with them into the depths, from which they will never rise again.» — la continuación en la plana 289 nombra lo que teme: olvidar quién es y bajar con ellos a la hondura.

«Innocent soul, the heavens were raised for your sake,» — el argumento con que se convence al alma invierte el orden del mundo; el tramo se corta antes del folio impreso 47 y la lista sigue en la plana 290.

«and filled with these bright stars. For you sake, the earth was made solid, and filled with bright fruits. For your sake, the Great Hayyi ordered, and so the sun rose and the moon shined. For your sake, the seven planets and the twelve signs of the Zodiac were established. For your sake, the four winds were created, fragrance spread, ether blew, and water flowed.» — la continuación en la plana 290 enumera lo hecho por causa del alma: tierra, sol, luna, siete planetas, doce signos y cuatro vientos.

«The soul said, I went and entered the body, with the powers and abilities of Hayyi, I went and entered the body, with the name of Manda’d Hayyi and his promise. I became a spouse to the body, in order to watch him and to take care of him.» — el alma entra al fin y describe su relación con el cuerpo como matrimonio, con el deber de cuidarlo.

«Your home is the Everlasting Abode, in which there is no heat or wrath, and where you will have a throne to rest upon. They kept for you a Himyana girdle, in which there is no problem or defect. Righteous one, ascend to the House of Life, and go to the Everlasting Abode! You will hang a lamp amidst lamps of light, and they will shine at the time, and at the moment. Arise! Behold the Place of Light!» — el destino se describe por lo que no hay en él, calor ni ira, y por lo que le guardan: un trono y un ceñidor Himyana sin defecto.

«The providers called the soul, they provided her and called her, “Come in peace, o illuminator, who has illumined the falling house! Come in peace, fragrant one, who imparted her fragrance to the stinking body! Come in peace, flawless pearl, who was transported from the Treasuries of Life! Come in peace, daughter of the free, whom in the house of evil ones they called handmaiden.» — la bienvenida al alma se hace por cuatro nombres, y el último invierte su condición en el mundo: hija de los libres a la que llamaron sierva.

«Dust yourself off! Put on your garment, and crown yourself with the living wreath! Gird on your Himiana, in which there are no infirmities or blemishes! Arise, come to dwell in the Shkintha, the place where your brethren, the Uthri abide; Hayyi is glorius and victorious, and victorious are the ones who went hence!» — la instrucción al alma es de vestirse y ceñirse antes de entrar en la Shkintha.

«he day on which the soul departs, the day on which the perfect ascends from this world of destruction, there will be trouble and sorrow within it. The Ganzibri of this world will gather, wondering and asking one another: “Who took the coral from her home? She was illuminating it, but now it grows dark. She was restoring it, but now it is becoming dilapidated. Its walls have collapsed, its lights went out, its pillars have crumbled, and its doors and windows are shut.» — la quinta glorificación describe el cuerpo abandonado con la figura de una casa que se apaga y se derrumba; el troceo da la capitular como f J.

«The wicked saw the soul going away from them, they intercepted her path and placed her on route to an isolated place. They took her to the house of correction where they imprisoned and tortured her. They asked her, “What power helped you to depart? What was the name pronounced over you?» — el interrogatorio de los malvados pregunta por el poder y por el nombre, que son las dos cosas que el libro entero da por credenciales.

«etween darkness and light, between clarity and obscurity, stand those who know about the House of Life. They ask the soul departing from the underworld, “Soul, where do the righteous go? Where will the righteous go? Where will their light be?» — abre la sexta glorificación, Entre la oscuridad y la luz, con la pregunta por el destino de los justos; el troceo se come la B inicial.

«The poor and the Tarmithi shall not remain in the world of deceit. Their sons will not remain in the world of deceit. The lords and the wealthy will leave it in sorrow, and they will be burned in the blazing fire, they will leave their property to their children.» — la respuesta reparte la salida del mundo: los pobres y los Tarmithi no se quedan, y los señores y los ricos salen con pesar.

«liss and peace will be upon the road, the road which Adam attained. Bliss and peace will be upon the road, the road which the soul traversed. The soul had loosened her chains and broken her bonds. She had taken off her earthly garment. She turned around and saw it, she saw it and became revolted.» — abre la cuarta glorificación, El camino que Adán alcanzó, con el alma mirando hacia atrás su vestidura terrenal; el troceo da la capitular como ;.

«Naked they brought me into this world, and naked they have taken me out of it.» — el alma se dice desnuda a la entrada y a la salida del mundo; el tramo se corta antes del folio impreso 56.

«Naked, like a bird flying alone. The good deeds I have done precede me, the charity I gave is behind me. While I ascend to the House of Perfection, waves of living water are at my hands.» — la continuación en la plana 299 pone las buenas obras delante y la limosna detrás, con las olas de agua viva en las manos.

«They closed my two ears through which I used to hear the teachings of Hayyi. They closed my two eyes that glimmered day and night by the order of Hayyi. They closed the mouth that praised Hayyi, and broken were my two hands, which gave alms and charity, and stretched forth to give Kushta. The two pillars fell down, so the whole structure collapsed. The body deceived its owner, and the house was filled of darkness.» — la muerte se describe como cierre de puertas y ventanas, órgano por órgano, hasta la caída de los dos pilares.

«They said, “Forgive us, and mention us before Hayyi.” She said, “When I rise up to the House of Hayyi, and when Hayyi asks me, when those who bear witness in Kushta. come from everywhere to tell the truth, What shall I say about you, the wrongdoers? I shall say the truth sincerely. Your eyes will never see the light, and your feet will never stand on solid ground.» — el alma se niega a interceder por los malvados y declara que dirá la verdad, con lo que la piedad no llega a los guardianes.

«am the head of the believers, I am the head of the chosen and wise. I have been marked with the sign from the beginning. I went to the bank of Yardna. The demons were watching me everywhere. They said to me, “Man, give us your head before you depart.» — abre la séptima glorificación, Yo soy la cabeza de los creyentes, con los demonios pidiendo miembro por miembro al alma que parte.

«My hands are stretched forth in charity and Kushta. They said to me, “Man, give us your heart before you depart, perhaps you will come back to us again.” No, I shall not give you my heart. My heart is filled with knowledge and faith. They said to me, “Man, give us your knees before you depart, perhaps you will come back to us again. No, I shall not give you my knees. My knees are bent down to the Great Hayyi. They said to me, “Man, give us your feet before you depart, perhaps you come back to us again.” No, I shall not give you my feet. My feet are for walking on the path of Kushta from the place of darkness to the Place of Light.» — el resto de la letanía defiende manos, corazón, rodillas y pies, cada uno por lo que hizo en vida.

«lessed is he who redeemed me, he who got me out of the world of bondage and lack, and clothed me in a garment of radiance. It is the garment that the chosen ones wear, the same as the just and the faithful. I opened my eyes, so they filled with radiance. I placed my head into it, and felt the abundance of the world. I swung my wings in it, and they became wings of radiance.» — abre la octava glorificación, Bendito el que me redimió, con el cambio de vestidura descrito por el propio redimido; el troceo se come la B inicial.

«Son of the pious, ask your father, When will the prisoners be released? When will the true promise arrive, so that the troubled will be relieved?» — las almas que reciben al recién llegado le encargan una sola pregunta: cuándo se libera a los presos.

«The wicked will remain here bound with shackles, until the Euphrates dries up from its source, and the stream of the Tigris flows out. until all the seas are dried up, just as the rivers, springs, fountains, and wells will be.» — la respuesta pone el plazo de los malvados en una condición imposible en apariencia: hasta que el Éufrates se seque desde su fuente.

«Then all who were tightly bound in the depths will be released and ascend. The souls that reside in this house will be relieved, the children of free men will be relieved, and so too will the widows troubled by the wicked. They will be rescued from the wicked, who will remain in their wickedness. Relief certainly will come to the troubled people.» — y aun así el alivio se afirma como cierto, y llega a las almas de la casa, a los hijos de los libres y a las viudas.

«Soul, if you regret the loss of this garment, and if you feel sorry for it, you can return to it. The Great Hayyi has summoned you forth in a good mood, so if you miss the body in which you were, you can return and enter it.» — al alma se le ofrece volver al cuerpo si lo echa de menos; el tramo se corta antes del folio impreso 59 y la negativa cae en la plana 302.

«No, my brothers, no! How could a soul return to a dragon with seven heads? How can you think of bringing the innocent soul to this trunk of dirt and garbage?» — el alma rechaza el regreso con la figura del dragón de siete cabezas y llama al cuerpo tronco de tierra y basura.

«No, I shall not give you my head. It has been marked with an enduring sign.» — la negativa se repite miembro por miembro, y la cabeza se defiende por el signo con que fue marcada.

«No, I shall not give you my eyes. They are filled with light. I have been marked with the sign from the beginning. I walked to the bank of Yardna. The devils were watching me everywhere. They said to me, “Man, give us your ears before you depart, perhaps you will come back to us again.” No, I shall not give you my ears. My ears are listening to the name of Hayyi.» — la misma negativa por los ojos y por los oídos, cada uno defendido por su oficio.

«He who is heavy with good deeds, will ascend with ease, while those who are heavy with sin will have difficulty ascending and will be isolated. I rise easily because my good deeds precede me, and I lean upon them to support me.» — la novena glorificación invierte la figura del peso: pesar de buenas obras aligera el ascenso y pesar de pecado lo estorba.

«hen the darkness intensified around Adam, he abandoned his body behind him. His soul was enveloped in radiance and light, while the heart of Ruha was filled with hatred. She said, “Woe is me! Neither have I discovered her treasure nor obtained her secrets! Now she will ascend to the House of Light. I have to block her and shut the doors of darkness, to imprison her in the Matrathifor a long time. I shall torture her and prevent her from feeling tranquillity and living in peace.» — abre la décima glorificación con el plan de Ruha dicho por ella misma: bloquear al alma y encerrarla en los Matrathi por no haber obtenido sus secretos.

«After a long trip, we arrived at the house of’Ptahil. When ’Ptahil saw our light, he arose, knelt down, and prayed to Hayyi. He extended the hand of Kushta to the soul, and said, “You received help to leave the world of the wicked.” She said to him, “Sit down, you naive Uthra\ you have no idea about the earth and what is going on in it!» — el alma responde a ’Ptahil llamándolo Uthra ingenuo y negándole saber de la tierra que él mismo hizo.

«We left ’Ptahil and arrived at the house of Abathur. When Abathur saw our light, he arose, knelt down, and prayed to Hayyi. He extended the hand of Kushta to the soul.» — la escena se repite igual en Abathur y en Yushamin: se levantan, se arrodillan, rezan y extienden la mano de Kushta.

«Oppressors, I am not one of you, so why you are muttering? I am flying and arrive at the House of Life.» — el alma se deslinda de los opresores al pasar; el tramo se corta antes del folio impreso 68.

«Hayyi welcomed me; He clothed me in radiance, and covered me with light. The righteous put me between them. I start to prepare the Pihtha loaf, and gave praise to Hayyi. They said to me, “If you see the pious, approach them, and if you see the wicked, do not approach them. You were established and settled through the Kushta that will come to all the righteous and believers. You are a faithful believer, and you will ascend to the House of Life.» — el recibimiento, ya en la plana 311, incluye una regla de trato: acercarse a los piadosos y no a los malvados.

«I am Hibil Ziwa. I descended from the Place of Light, and removed Adam from the world of evil and sins.» — Hibil Ziwa cuenta el rescate en primera persona; el tramo se corta antes del folio impreso 70.

«I made him pass the darkness, and destroyed all the stations; I came back with him to the first house, to the Place of Light. We left Ruha weeping and mourning, for the soul of Adam, departed from his body. She knew neither how, nor what were her secrets.» — la continuación en la plana 313 deja a Ruha llorando sin haber sabido ni cómo ni cuáles eran los secretos.

«Adam said, “The fair NaSurayyi, the righteous elect, men and women, when they depart from their bodies, they will ascend upon the same path by which I arose, with secured hearts and eyes.» — Adán extiende su propio camino a los NaSurayyi justos, hombres y mujeres por igual.

«They considered me a slave, a maidservant, They mocked and despised me. They said to me, “You are like a dammed river without any passage; the plants on it cannot thrive and will die of thirst.” They called me the orphaned child of a slave, without father, guardian, or descendants.» — el alma cuenta cómo la trataron los malvados, con la figura del río represado y el nombre de huérfana de esclava.

«The Uthra said, “I am the father, the guardian of this Adam, about whose father you have asked; both of us believe in the Almighty.” The wicked were angry; they murmured, muttered, and said, “Who is his master? Who supported him against us? Who will undo what he has bound?” I said, “I shall do that; I am the servant of the Stranger, who encourages and supports his believers. He will help him overcome you.» — el Uthra se declara padre y guardián de este Adán y se nombra siervo del Extraño.

«He is the Stranger, to whom none can compare. He is the one who can save his offspring.» — el epíteto con que el Ginza izquierdo nombra a Hayyi, el Extraño, queda dicho aquí sin comparación posible.

«came naked to this world, and they withheld me from it, empty and seeking, like a lost bird. The soul is wailing, weeping and saying, “What can I do for you, my body? If you were a garment of radiance, I would wear you, to ascend with me to the House of Life.» — abre la duodécima glorificación, Vine desnudo a este mundo, con el alma nombrando una por una las piezas del atuendo ritual que el cuerpo no es; el volumen imprime *Nacked* en el título.

«The soul spoke to the body, but the body did not hear her.» — el diálogo del alma con el cuerpo se declara sin respuesta: el cuerpo no la oía.

«I wish if you were not from clay! You were formed from clay, and to clay you will soon again return. All who tortured you in this world will be judged guilty.» — el alma se despide del cuerpo devolviéndolo al barro y declarando culpables a quienes lo torturaron.

«i am standing on high, my eyes looking down upon the earth. I see the soul weeping, wailing, and entrapped, her eyes full of tears; she is cleaning the roads and the markets with her hair. She is digging the earth with her nails, and moistening it with her tears. She is holding mud in her hands to build. She constructed, fixed, polished, and then mounted the castle, and looked upward. She took off her rose gown, and marvelled at how beautiful it was. She shed her beautiful body, and was astonished by its perfection.» — la decimocuarta glorificación mira desde arriba y describe el trabajo del alma en el mundo con las manos en el barro.

«We settled in this world. We deceived, cheated, and swindled the others. Our eyes spied, our ears eavesdropped, and our hands stole and killed. Our hearts were offenders, our body engaged in lewdness, our knees knelt before demons, and our feet walked barefoot towards evil.» — los espectros enumeran sus propias obras miembro por miembro, en la misma forma de la letanía del gran ayuno.

«am still a suckling baby but my years have come to an end. I am still a suckling baby, but I have to leave this world. The demons are on the way, but I have to leave because my measure has become full. How foolish are those who are sitting in sorrow for me? They are sitting in sorrow for me. Some are sleeping on the mats, some arc abstaining from food, others are giving luxurious funeral banquets Some tear their clothes, shed tears, and cut their hair. All who tear their garments for me commit a sin. All who spill tears for me will face seas and rivers blocking him. All who cut their hair for me will be cast into the mountain of darkness.» — la decimotercera glorificación pone la queja en boca de un lactante y repite la prohibición del duelo con sus penas, la misma del Libro Uno del derecho; el ancla se toma en el cuerpo y no en el índice del volumen izquierdo, que reimprime los títulos.

«The soul said to them, “Since these are your features, your works, and your stock,» — el alma rechaza a los espectros por sus obras, no por su condición; el tramo se corta antes del folio impreso 79.

«keep yourselves away from me. I shall not accompany you on your path.» — la negativa se completa en la plana 322.

«My father distributed bread to hungry people, and my mother bestowed alms to the needy. My brothers chant hymns, and my sisters extended the hand of Kushta” “Soul, your father gave bread for his own sake. Your mother bestowed alms for her own sake. Your brothers who chant hymns will rise up on the way of Kushta. Your sisters who extended the hand of Kushta, Manda’d Hayyi will be their helper. Speak about yourself. What good deeds have you done, so that we take you with us on our way?» — el alma alega las obras de su familia y los piadosos se las devuelven una por una: cada quien responde por lo suyo.

«Why should I come? Why should I inhabit this miserable body! Why should I stay in it for months and years? It will not ascend with me to the Place of Light.» — la decimoquinta glorificación abre con la objeción del alma a encarnarse, dicha por su inutilidad: el cuerpo no sube con ella.

«The soul will remain and wait in the body that she has to take care of it, until her measure is complete. At that time, the deliverer will come, release her, and bear her away. Soul, you are now free, so you can run! Run soul, the one who captured you will not know his way! The soul and the deliverer are on their way to the Place of Light. To the place where the sun does not set, nor do its lamps of light grow dim.» — el plazo del alma en el cuerpo se cierra con la llegada del libertador, y la liberación se dice en imperativo, corre.

«Wings from antiquity the Creator of heaven and earth has prepared for the soul. She set out and sat upon a cloud of brightness.» — la decimosexta glorificación empieza con unas alas preparadas desde antiguo por el Creador para el alma.

«Soul, you were in the world of falsehood and deceit, so what did you do in that world? And what was your stock along the way?” She answered, “As you are my witness, Judge, I was not an evildoer.» — el Juez pregunta por lo hecho y por la provisión del camino, que es la pregunta con que se abre cada examen del izquierdo.

«Every Sunday I took alms and bread, unbeknownst to all, and walked to the Bit Manda to give them to orphans and widows.» — el alegato propio del alma se hace de obras concretas y de su secreto: limosna cada domingo, sin que nadie lo supiera; el tramo se corta antes del folio impreso 81.

«Hayyi knows how many hungry people I fed, how many of the thirsty I replenished, and the naked I clothed. Hayyi knows how many captives I released, and brought them to their homeland with stock for their way. Hayyi knows everything.» — la continuación en la plana 324 remite el recuento entero al saber de Hayyi.

«My Father, is the one who built me, and the one who constructed me” One was the being who transplanted me; One of the Children of Peace took me in his goodness, enveloped me in a wrapping of radiance, then gave me over to Adam.» — el alma nombra a su constructor y cuenta cómo llegó a Adán envuelta en resplandor; el tramo se corta antes del folio impreso 83.

«Adam, in his simplicity, took me and cast me into the physical body; the body that is full of sourness and bitterness.» — la continuación en la plana 326 adjudica la encarnación a la simpleza de Adán.

«I neither killed nor committed adultery. I did not steal. I never performed magic or put my faith in magicians. I neither tortured a soul in its body, nor testified falsely against anyone. I neither changed the borders nor moved their signs out of their place. My eyes never insinuated, nor did my mouth utter false testimonies. No enchanter enchanted me, and no fortune teller foretold my future. I did not bow down before two lords, and I did not hesitate to give charity. I guided the blind, and I gave alms. I fed the hungry and helped the widows. I clothed the naked, freed the captives and sent them back to their homeland with aid. I nursed the sick, and I prepared a grave for the dead.» — el descargo del alma ante el Juez enumera lo que no hizo y lo que hizo, y entre lo primero pone la magia, los adivinos y los agüeros.

«The Yardna with his two banks testified on her behalf. The MaSbuta baptism testified on her behalf. The Pihtha. Kushta, and Mambugha testified on her behalf. They held her by her right palm, and raised her up to the house of perfection to be settled, in which there is no doubt, and the sun never sets.» — los testigos del alma no son personas sino ritos: el Yardna, el bautismo MaSbuta, el Pihtha, Kushta y el Mambugha.

«voice called from on high; from on high, a voice called and said, The captives must be released. I went to see them. When I reached them, the guard came to meet me. I asked him, “What are they eating and drinking?” He answered, “They eat bitter apples and drink black and fetid water.” I said him, “Take the keys and open the door of the prison. Release all the captives; do not leave a prisoner inside.» — la decimoséptima glorificación abre con una visita a los cautivos y la orden de abrir la prisión entera.

«The thieves and those who committed adultery were separated, and pushed to the gates of hell.» — de los liberados se aparta a ladrones, adúlteros, magos, conjuradores, adivinos y a quienes movieron los linderos.

«My sons, there is no lonely mountain, and no good person, who will be cursed by his God; rather, it is the fault of your lineage. They are the ones who cursed you, when they did not instruct you, and occupied themselves with this deceitful world. They did not read Masiqtha for you, and did not recite hymns, nor did they give charity and alms in your names.» — la respuesta al reproche de los que quedan presos desplaza la culpa a su linaje, que no les enseñó ni les hizo el Masiqtha.

«he soul is on Tibil. She is lying lifeless. An Uthra came and stood by her pillow, and awakened her saying: “Wake up, soul, and look out upon the House of Life. Get up and look upon the House of Life, raise your face upwards to the Place of Light. Look at the whole world! Everything that looks like nothing includes nothing, so what is its benefit? Look at the big sea which can not be waded. Look at the River Hitfon, which cannot be crossed. Look at the guardian stations where the evil spirits stand. Look at the blazing fire, rising up to the sky. Look at the trenches and the gaps on the road. Look at the high mountain that can not be climbed.» — la decimoctava glorificación enumera los obstáculos del camino uno por uno, del mar al muro de hierro.

«Soul, if you hear what I am saying, if you do according to my will, and if you obey me, then you will rise up. I shall place a crossing for you to pass the sea. I shall make a bridge across the River Hitfon for you. I shall cross the stations with you on which the evil spirits stand. I shall lead you across the blazing fire. I shall lead you out of trenches and over the gaps on the road. I shall split this high mountain to make a way for you. I shall make an opening for you in the heavy iron wall. I shall hold you with all my power and extend you to be with me. I shall hold you with all my power and rise you on high, to the Place of Light.» — el Uthra promete deshacer cada obstáculo en el mismo orden en que los enumeró, con lo que la lista funciona como índice del ascenso.

«hose soul is this, which has been so well built? Whose soul is this, which has been so well formed? She is fair and faithful, she is faithful and fair; she is well prepared, very courageous, and well-armed. She neither worries nor does she feel frightened. She is afraid of neither judges nor demons.» — la decimonovena glorificación describe al alma bien hecha por lo que no teme.

«How can I describe you, and with what can I compare you? You are like the sun, and like the moon. You are like a breeze coming from the North, and you are the soft waves pushed softly by gentle air.” The soul is more radiant than the sun, and more glamorous than the moon. She is gentler than the breeze coming from the North, and softer than the waves of the water.» — el jefe de los jueces compara al alma con el sol, la luna, la brisa y las olas, y el texto la declara superior a los cuatro términos de su propia comparación.

«he letter that left the world was written in Kushta, and sealed with signet of the almighty Hayyi. The righteous wrote it, and the faithful tied it on. They wrote it, prepared it, and suspended it around the neck of soul. They dispatched it to the gate of the House of Life.» — la vigésima glorificación describe la carta de Kushta, escrita por los justos, sellada con el sello de Hayyi y colgada al cuello del alma.

«Who has written this letter, the secret of which is unknown to us? Who wrote the letter that was written in Kushta and sealed with the signet of the mighty Hayyi? Who hung it around the neck of the soul and dispatched her to the gate of the House of Life?» — Ruha y sus demonios preguntan por la carta cuyo secreto declaran no conocer.

«The wise soul covered the letter with her radiance, wrapped it and veiled it in her light. The demons abased their heads to her. The soul passed and ascended.» — el alma cubre la carta con su propio resplandor y los demonios bajan la cabeza.

«I shall tell you about the constructed Mana. When he leaves here, the demons will be his opponents until he reaches the house of’Ptahil. He will pass them and reach the dwelling of Abathur, who will receive him with his brilliant light. Mana will have a great brilliance, so that the Second Life will be frightened. The Second Life will get down off his throne and give praise to Hayyi, saying: “Praised and glorified is my Lord, You who have sent me this aid.» — la respuesta describe el ascenso del Mana por las moradas, y hace bajar del trono a la Segunda Vida para alabar a Hayyi.

«To whom have you left your scions? Who will support them, and who will teach them?” The Lord of all worlds will be their preserver and their supporter.» — la última pregunta de los hijos, sobre quién los sostendrá, se responde con el Señor de todos los mundos y no con un sucesor.

«I passed the door of the garden, and heard the gardener weeping, and calling upon the orchard trees to mourn. O gardener, why do you weep, and why do you call upon the orchard trees to mourn? Have you lost your spade? Has the water stopped running in your channels? He said, “No, I have not lost my spade, and the water in my channels has not stopped. The water in my channels has not changed its way, but one of my cedar trees has been uprooted. Last night, a cedar tree was uprooted in my orchard. I am weeping for I lost her companionship. She has left me all alone.» — la vigesimosegunda glorificación cuenta la muerte con la parábola del hortelano y el cedro arrancado, y las preguntas del que pasa son de azadón y de acequias.

«he splendor of Sunday crossed the gates of the prison. Through the gates of the prison, the splendor of Sunday crossed, and the gate became full of light. When the souls saw the radiance and the light of Manda’d Hayyi, they rejoiced, even though they are bound with chains. The guard of the prison who is living with them said, “What is this day that you are rejoicing, even though you are bound with chains?» — la vigesimotercera glorificación, El esplendor del domingo, es el tratado que el traductor declara haber añadido y que el árabe no traía; el troceo imprime *As ifI ha ve* en el epígrafe.

«Guardian of the prison, release the souls and give them to me! Give me the souls that deserve of the Place of Light! Deliver everyone who was signed with the sign of Hayyi and baptized in the living water.» — la condición de la liberación se declara dos veces y es la misma: llevar el signo de Hayyi y estar bautizado en el agua viva.

«Who will relieve those you have chosen from their chains?” I replied, “In the place where these souls will live, they will be free from their chains, and live in bliss.» — la respuesta sobre las cadenas no promete quitarlas aquí sino un lugar donde no las habrá.

«he soul sa^’ “They put me into the life, into its system of torture. With a good heart, I called upon Hayyi; with a good heart, I called upon the Almighty. He removed the robe of darkness from me, and clothed me in a garment of radiance, a garment of light, which is endless and limitless. I grew within it, until I became the size of the universe. I extended my wings and ascended to heaven.» — la vigesimoquinta glorificación describe el cambio de vestidura y el crecimiento del alma hasta el tamaño del universo; el troceo corrompe *said* en sa^’.

«O gardener, the one who planted your cedar tree has uprooted her from your orchard.» — la respuesta al hortelano nombra al que plantó el cedro como el mismo que lo arranca; el tramo se corta antes del folio impreso 98.

«She will stand established here among us, and the good scions that she has left with you will grow, bloom, and be fruitful.» — la continuación en la plana 341 promete que los retoños que el cedro dejó crecerán y darán fruto.

«It is our best day; it is Sunday, the day of splendor.” The splendor of Sunday has crossed over to us, and the gates of the prison have become full with light.» — los presos nombran el domingo su mejor día, y es la única fiesta que el Ginza izquierdo declara por su nombre; el tramo se corta antes del folio impreso 100.

«When will this humiliating torture come to an end? When shall I get out of the robe of the body? When I shall leave for the house of my Father, and not return to this world? My back has become bent, and my time here has been long, so when shall I be raised to the Place of Light? Hayyi answered me from the place of fruits, and the radiance from the heavens replied. I looked at the far place and I saw my Father, and recognized Him in that wide and distant dwelling.» — la vigesimocuarta glorificación repite la pregunta por el plazo y la respuesta es un reconocimiento, no una fecha; el ancla se toma en el cuerpo y no en el índice del volumen izquierdo.

«Hayyi has sent me my destiny. He has bestowed salvation upon me. I have become free. My scions, I am leaving you. What will you do after my absence? I have taught you how to do good deeds, and I advised you to perform great actions, so what are you asking about? I sat under the shadow of my grape-vines, and my brightness shone upon them. They asked me, “You, who have left us: you were provided with limitless living knowledge, tell us about it so that we shall not doubt it. Inform us about the mysteries, before you leave us.» — la vigesimoprimera glorificación pone en boca del que parte la pregunta de los suyos: que les diga los misterios antes de irse; el ancla se toma en el cuerpo y no en el índice del volumen izquierdo.

«When I reached there, the righteous came out to meet me. They brought radiance and clothed me, and covered me in light. I said, “May Kushta be upon you, o righteous elect, grant me Kushta from what you have!” The righteous admitted me to their circle. I sat among them and prayed to Hayyi.» — el término del ascenso es la admisión al círculo de los justos.

«voice and a voice in response; I heard the sound of two voices. Two voices sitting together and wondering. They are the voices of Ruha the spirit, and Nishimtha the soul, sitting together and conversing. The spirit says to the soul, to the soul the spirit is saying, “Swear by your life, my sister, take me with you when you set out!” The soul replied: “How can I take you with me to where I go, when you are a deceitful spirit?» — la vigesimosexta glorificación pone a dialogar a Ruha el espíritu y a Nishimtha el alma, y el alma le echa en cara ser espíritu engañoso.

«Take me with you, to where the judgment scales are held, and then my good and my bad actions will be declared, and whether I can go with you or remain in torture.» — el espíritu no pide el ascenso sino el pesaje: que se declaren sus obras buenas y malas.

«They put me in the balance and weighed me. They found me acceptable. They accepted me with the soul, who was happy to accompany me and to be in union with me. Together we shall ascend to the House of Life.» — el desenlace admite al espíritu junto al alma, con lo que el diálogo acaba en unión y no en separación.

«ushta is good to the good, and Manda’d Hayyi will help the Children of Peace, who are dwelling within their bodies, and cling to the name of Hayyi and his teachings. When will it be dark? When will it be bright? When will the measure of the world be full? When will good come from evil? When will sweetness come from bitterness? When will life come from death, and ascend before his father? When will this bitter life come to an end, darkness become brightness, and the soul rescue this world? Whichever part is dark and whichever part is light, the measure of the body will be completed.» — la vigesimoséptima glorificación pregunta cuándo saldrá el bien del mal y la vida de la muerte, sin dar fecha.

«When Kushta comes to the good ones, and Manda’d Hayyi comes to the Children of Peace, then light will depart darkness, sweetness will depart bitterness, life will depart death and ascend before its father. The soul will depart this world, helped to rise up, and will be fixed in the place where the righteous reside.» — la respuesta invierte cada par de la pregunta: la luz se aparta de la oscuridad y la vida de la muerte.

«heard the voice of the soul crying from within: Who will remove me from my body? Who will extract me from my innards? Who will take me out of this world? It is a world full of darkness, and full of intrigue. It is bound with unlimited knots and sealed with countless seals.» — la vigesimoctava glorificación describe el mundo como atado con nudos sin número y sellado con sellos sin cuenta.

«The man who can loosen your knots, remove the seals from you, and release you is the one who can testify for himself, who can count the stars in the sky, who can encompass the great seas, who sees the moon to be faint and weak when he looks upon it, and who can see the great gate through which he took the universe. Once you have asked, you will have found, and you will find once you ask again.» — quien puede desatar esos nudos se describe por hazañas imposibles, y el pasaje cierra con una fórmula sobre pedir y hallar.

«Where is Hayyi, whom I loved? Where is Hayyi, who loved me? Where is Manda d Hayyi, whose name I accompanied when I went down to the Yardna? With his pure name I was branded. Where is the Yardna of living water, who was my supporter?» — la pregunta del alma por Hayyi, por Manda’d Hayyi y por el Yardna se formula en forma de ausencia.

«Why you are whispering? I am not one of you. I do not belong to you and you do not belong to me. I passed them, and kept going until I arrived to the dwelling of Abathur. I said, “May Kushta be upon you, o righteous elect, grant me Kushta from what you have!” I am departing with my garment of radiance, the garment in which Hayyi has clothed me.» — el ascenso se cuenta con una fórmula que se repite en cada morada, el saludo de Kushta y la mención del vestido de resplandor.

«I flew and arrived at the dividing waters. When I reached the dividing waters, a great beam of radiance grasped me by the palm of my right hand, and brought me out of the dividing waters.» — en las aguas divisorias el alma no pasa por su cuenta: un rayo de resplandor la toma de la palma derecha.

«y measure has become full, and my years have come to their end, so I am departing. The spirit asked the soul, “Since you are departing, why do you feel sorry; if you feel regret, why are you leaving the body?” The soul said, “If I leave, demons will harass me, and I cannot return, since my measure has become full.» — la vigesimonovena glorificación pone la partida como plazo cumplido y sin vuelta atrás; el ancla se toma en el cuerpo y no en la glorificación decimotercera, que abre con la misma fórmula.

«Where are the righteous elect, in whose name I gave charity? Where is the path, upon which I walked? Where are my two sandals, which became worn, from walking with my friends?» — la serie de preguntas del alma acaba en sus dos sandalias gastadas de andar con los amigos, con lo que lo perdido se dice en objetos.

«Manda’d Hayyi, did Hayyi send you to me, or have you come to me on your own? Manda’d Hayyi said, “Hayyi sent me to you to take you from the world of darkness, the world of hatred, jealousy, and division. I shall lift you from the world of darkness to the House of Light.» — el alma pregunta a Manda’d Hayyi si viene enviado o por su cuenta, y él declara haber sido enviado.

«Ithough I am still a small child, my measure has nonetheless become full. Death has come to me while I am still a small child. Whom shall I call, who will give me a hand, and who will take care of me?» — la trigésima glorificación pone la queja en boca de un niño y la formula como pregunta por quién lo cuidará.

«I shall call the voice of Hayyi, the great candle that is full of light. I shall call the righteous elect, I shall sincerely give charity. Manda’d Hayyi heard my call, he replied and said, “Come along, o righteous elect! Come along, o kind and compassionate, who gave charity sincerely and faithfully. Come along, child of Hayyi.» — la respuesta del niño es llamar a la voz de Hayyi y dar limosna, y por eso lo llaman elegido justo.

«he Mana speaks, saying, “I am a crystal wreath, a wreath of crystal am I. I am a golden belt, a crystal wreath set upon the heads of the great. The Mana weeps throughout the ages. The good Mana is weeping, until heaven trembles for the sake of his pain, and the earth shakes for the sake of his tears. The master of the earth is weeping, and the garment of Adam is weeping. The elect feel pain, and the birds seek refuge in the mountains.» — la trigésima primera glorificación hace llorar al Mana por las edades, y el llanto sacude el cielo y la tierra.

«Who has brought me from the House of Life and cast me into the house of the wicked? Who has brought me from the place of brilliance and dumped me in the house of sinners?» — la pregunta por quién lo trajo aquí se repite dos veces con las mismas palabras cambiadas.

«The evildoers tried to take me captive. They tried to torture me and confine me; but, by the power of my father, and the light from the House of Life, they could not.» — el intento de los malhechores fracasa por el poder del padre y la luz de la Casa de la Vida.

«am a righteous child of the Greatness. I am the one who resided in the garment of tears, between the devouring fire and the darkness. I dwelled in the house of the wicked, who threatened me every day. I resided in the garments of darkness, and became part of the darkness. I endured and suffered much, while I resided in that vain garment.» — la trigésima segunda glorificación declara que quien mora en la vestidura de oscuridad se vuelve parte de la oscuridad.

«But then the Stranger came to me. He helped me and took me away from them. He took me out of the devouring fire. He dressed me in the garment of the Great. He prepared a path for me from this world to the world of perfection.» — el rescate se atribuye al Extraño, el epíteto que el Ginza izquierdo usa para Hayyi.

«I am flying, advancing until I reach the second guardian. The servants of the second guardian came to meet me. They said, “Let us take this man with us as our captive. He might serve as a companion to us.” They asked him, “Hail, companion; Where did you come from? Where do you go?” I came from the earth, I am going to Hayyi, and my path is to the Place of Life. They said, “This is the Place of Life; here it is, so where are you going now?» — el episodio del guardián se repite palabra por palabra siete veces, de la plana 361 a la 367, cambiando solo el ordinal; se cita el segundo, y lo que los guardianes le dicen al alma es que aquel es ya el Lugar de la Vida.

«I am flying, advancing until I reach the House of Life. The righteous came forward to meet me. In thanks, I bow down and praise Hayyi. They clothed me in radiance, covered me with light, and numbered me among the righteous.» — tras los siete guardianes la fórmula cambia por última vez y el alma llega a la Casa de la Vida.

«hy have you been standing here for so long a time? For whom are you guarding the road? I am guarding the road of the one who will remain in the world. Where did he come from, and what shape does he take? He is wearing a garment of radiance, and the light shines over his shoulders. He came through the worlds. He split the sky and revealed himself. The scales are fixed before him, and he weighs both the deed and its reward.» — la trigésima cuarta glorificación describe al que guarda el camino y las balanzas fijas ante él.

«He examines both the spirit and the soul. The one who is righteous and full of good will ascend, and the one who is imperfect and lacking in goodness will remain in the underworld.» — el juicio se declara sobre el espíritu y sobre el alma a la vez, y reparte según la bondad de cada uno.

«I said to myself, “I am not one of them. If I stayed with them, I would endure every torment. This is not what my soul desires and wants. The soul within me yearns for Hayyi. The soul within me demands Hayyi.» — la respuesta del alma es la misma en los siete pasos y consiste en negar que aquello sea su destino; el tramo se corta antes del folio impreso 120 y se cita la primera aparición que devuelve el programa.

«Who will tell them not to give up the great Healer, not to abandon the great Lamp, and not to seek a substitute for Manda d’ Hayyi? Who will be their sincere supporter, and the supporter of the righteous, from the place of darkness to the Place of Light?» — lo que los cautivos quieren avisar a sus hijos es que no busquen sustituto de Manda’d Hayyi.

«irds of the wastelands, who sit around its lamps, What are you eating, and what do you drink? What can you eat from the wastes? What can you drink from the lamps? When the day of departure comes, what stock will you have for your way? Birds of the wastes, neither silver nor gold will be your stock along the way, and not even the money or coral. All people will gather and come to the gate of the House of Hayyi. Tell us, child of Hayyi, at the time when we depart, what will be our stock along our way?» — la trigésima sexta glorificación pregunta a las aves del yermo con qué provisión harán el camino, y niega que sirvan plata, oro, dinero o coral.

«bove all others, at the very top of the dome, the Great Hayyi stands and preaches. He preaches and counts the sins of this world. Wasted world, you are dazed and confused! Ignoramus, whom do you trust? In whom do you believe? I shall remove the glimmer from the light that was bestowed on you. I shall remove it from you, so that you will fall.» — la trigésima séptima glorificación hace predicar a Hayyi desde lo alto de la cúpula y contar los pecados del mundo.

«Brutish world, which does not recognize the right hand from the left! You will not receive any benefit from demons, because they will not serve you. You ought to wake up, and beat your breast with your hands! You ought to say, “Woe is me, for what I have done in this world!” They have called me to the path of Hayyi, but I did not listen to their call, and strayed far away from the signs along the road.» — el reproche al mundo acaba en primera persona, con quien confiesa no haber escuchado la llamada.

«can hear the sound of one of the souls, crying from the depths of the darkness. She is crying from the house of evil and sins, and says: “Woe is me! What have I done to help myself after my death?” I was busyr accumulating gold and silver. My' gold and my silver were of no benefit! They were the cause of my being cast into hell and the darkness. I had jewels and corals, but what benefit did I get from them? My money' and my precious property were the source of my destruction.» — la trigésima octava glorificación pone la confesión en boca del alma, que declara su oro y su plata causa de su caída.

«Soul, I called you, but you did not respond. Here you are calling, but who will respond and help you? You were tempted by gold and silver, they were the cause of your being cast into the blazing fire. You have done much evil during your life, and so you must go to the burning furnace. If you stop your bad acts, and cease to sin, then you will ascend along the path of the righteous. If you continue to do bad acts, and you do not change your sins to good deeds, then you soul will die another death. You will neither see the light nor arrive at the Place of Light.» — Manda’d Hayyi responde a la súplica con una condición y su reverso: dejar el mal y ascender, o seguir y morir la segunda muerte.

«I passed through the door of the captives. I passed the tortures of this world. I heard the sound of weeping souls coming from the house of the captives. They were crying, “Woe to us, we were tempted and deceived by this world. Who will tell our sons, whom we left behind, not to do as we did, so that they will not be bound here?» — la trigésima quinta glorificación repite la preocupación por los hijos que el Libro Trece del derecho ya traía, ahora en boca de los cautivos; el ancla se toma en el cuerpo y no en el índice del volumen izquierdo.

«and sincere faithful shall fill your hearts. These will be your stock, on your way to reach the Place of Light.» — la respuesta nombra la provisión del camino: limosna dada por la propia mano y fe sincera; el corte de chunk cae dentro de la plana 370 y parte la frase.

«What can I do for you, my body, when you were made from clay? You were shaped from a lump of clay, and you endured the persecution of all the wicked!» — el alma se despide del cuerpo reconociéndole a la vez su origen de barro y las persecuciones que soportó.

«While the soul was talking to her body, the messengers of Hayyi came to her. Those are the ones who do not accept bribes. They talked to her kindly.» — los mensajeros de Hayyi se describen por una sola cualidad: no aceptan sobornos.

«ne of the children of Kushta was weeping in the abode of darkness. She said, “I am a daughter of pious men, a daughter of the true believers. I am a daughter of the faithful righteous. Who has brought me to the house of darkness?» — la cuadragésima glorificación abre con una hija de justos preguntando quién la trajo a la casa de la oscuridad.

«If I knew that I would die, if I knew that I would stumble, then I would have fed the hungry with my bread, replenish the thirsty with my water, shared with the needy some of my ghee, clothed the wretched with the clothes in my cupboard, offered rest to the tired on my mattress, and let all travelers pass through my way. Now I am deprived, just as I deprived the others in this world.» — la confesión se formula como condicional del pasado: si hubiera sabido que moriría, habría repartido.

«Forgive me for the sake of my father, who gave bread and fed the hungry, and for the sake of my mother, who gave charity to the poor.» — el alma pide perdón invocando las obras de su padre y de su madre.

«Your father gave bread to the poor for his own sake. Your mother gave charity for her own sake. But the Forgiver will forgive the sins of the souls, thanks to the righteous men and those who believe in Kushta.» — el volumen cierra negando que valga la obra ajena y afirmando a la vez que el Perdonador perdona gracias a los justos y a los que creen en Kushta.

«heard a voice of a soul as she was departing from a body. From a deprived body, she leaves and departs from this world. I heard her saying, “Naked I came into this world, and they took me empty-handed, like a solitary bird.» — la trigésima novena glorificación repite la fórmula de la desnudez a la entrada y a la salida que ya traía la quinta; el ancla se toma en el cuerpo y no en el índice del volumen izquierdo.

«Come along, flawless pearl, transported from the Treasuries of Life! Come in peace, fragrant one, who lent her fragrance to the stinking body! Come in peace, radiant one, who gave light to her dark house! Come in peace, daughter of the free, who was called a servant in the house of the wicked! Come in peace, and take off your dress of clay,» — la bienvenida repite los cuatro nombres del alma que la cuarta glorificación ya daba; el tramo se corta antes del folio impreso 133.

«the dress of flesh and blood, and put on the robes of radiance and light. Put on the robe of perfume and the sparkling wreath, and ascend to reside among the Uthri.» — la continuación en la plana 376 manda vestir el manto de perfume y la corona centelleante; el troceo imprime *Hawi* por Hayyi dos renglones después.

«Your basket was filled with bread, but you did not feed the hungry people. Your jar overflowed with water, but you did not give any to the thirsty. Your pitcher was filled with ghee, but you withheld it from the needy. Your cupboard was filled with clothes, but you did not clothe the poor and naked. Your mattress was full and comfortable,» — la respuesta enumera lo que ella tuvo y no repartió; el tramo se corta antes del folio impreso 135.

«but you forbade the tired from resting upon it. Your way was wide and paved, but you closed it before all who passed. So, just as you have deprived all of them, you too will be deprived.» — la continuación en la plana 378 aplica la misma medida a su suerte: quedar privada como privó.

«You are the creator of all that is good, the savior of all the most beautiful things in the life; heed our call and never condemn us. Bestower of all boons, give us power and never condemn us. Omnipotent God, save us from all evils and catastrophes. You are the savior of all souls, save us from our sins.» — la letanía del tratado Perdón sigue en la plana 38 pidiendo a Hayyi por cada uno de sus títulos.

«Whenever I hear your voice, o Hibil Ziwa, while you are giving praise in the Place of Light, I am satisfied with you, and I feel certain about you. I will guard you and set you straight, I will make you better and bestow my blessing upon you.» — lo que el Señor promete a Hibil Ziwa se enuncia como respuesta a su voz de alabanza.

«O Shitil, O Uthra, you are protected from temptation of Satan. You are strengthened by Our teachings, so be blessed by Our attention, and never be cut off from Us. Then He bestowed light upon Shitil. After that he called Anush, stood him upright, and said to him, O Anush, you will be blessed by the four Uthri who are sitting close to each other. Let them baptize you with their baptism, and let them adorn you with their garments.» — la bendición a Shitil y a Anush se da por separado y con dones distintos, y a Anush lo bautizan los cuatro Uthri.

«Then he will see Taureil reading in the pure Yardna of Taruan. He will see the flowering trees, inhabiting in the Yardna of the Lord of Greatness, Mara’d Rabutha. He will see ’Rwaz Gufna, from whom the blessing of Ha}yi emerged. He will meet Yusmir in the habitation of Sam Ziwa. He will see Shurhabil in the abode of Hibil Ziwa. He will see the seven pavilions of splendid radiance that are located above the exalted vine. He will see them all, and see the two pure mountains located on its sphere.» — el itinerario que el alma verá al ascender se enumera por moradas y por nombres propios.

«Blessed and glorified are you, Adam. You preserved your reverence for your Father, and you are satisfied with His thoughts about you. Live in respect among your folk and relatives.» — el cierre de la quinta glorificación del Libro Dos del izquierdo bendice a Adán por haber conservado la reverencia a su Padre.

«He saw the pure perfection from which he came. My good assistant! Help me, help me, my good assistant! For your sake, I resided in the distant world. Through your brightness and kindness, the trouble was removed from me. The savior held Adam with his right hand to raise him while his wreath was shining on his forehead. He set him up in the residence of his Father and placed him in the World of Light.» — el desenlace de la octava glorificación pone el mérito del lado del ayudante: por su causa el Mana residió en el mundo lejano.

«I wish I could go with the two Uthri who came to me, but I am afraid. I am afraid so much that I feel my breath stop, lam afraid of the guardians of the Ma\rathi. O, soul, why are you afraid? You are accompanied by the Uthri.» — la novena glorificación abre con el miedo del alma a los guardianes de los Matrathi, dicho por el cuerpo: el aliento que se detiene; el troceo pega *lam* y escribe *Ma\rathi*.

«The voice of Hayyi calls. We shall see Him in the Place of Light. Praise be to Hayyi!» — el cierre de la trigésima glorificación, al otro lado del corte de chunk que parte la plana 356.

«I received Kushta from Him and went to the House of the Almighty, The place where the righteous dwell, the place in which dwell the righteous.» — el Uthra recibe Kushta y va a la Casa del Todopoderoso, en un renglón que el impreso repite invertido.

«ou who said that relief is coming, and that you are finally leaving: How good is what you say! You who said that relief is coming, and that you are finally setting out: How good is what you say! I sent for my brothers among you. I asked them to pray for me and to come to me, but my good brothers came to me by their own will.» — la novena glorificación repite dos veces la fórmula del alivio que viene, y consigna que los hermanos acudieron por su propia voluntad.

«ring forth the goodness, Kushta! Bring forth the goodness, Sublime Light! Bring goodness to the home of those who love you!» — abre la segunda glorificación del Libro Catorce, Los himnos, con el primero de ellos dirigido a Kushta; el troceo se come la B inicial de Bring.

«How much I will be happy when the Mandaeans can read their religious books in their own language, Mandaic, but unfortunately, they can not today.» — abre el foreword firmado por el Rishema Salah Jabbar Tawos, que enuncia el motivo de la traducción: que el inglés es hoy la lengua de la mayoría de los mandeos y el mandeico ya no.

«The Ginza Rabba is their main holy book. It is important that every Mandaean family own it, read it, learn from it, and follow its teachings.» — el mismo Rishema declara qué lugar ocupa el libro entre los mandeos y qué pide de cada familia.

«We have ensured this work to an honest and careful committee consisting of Prof. Dr. Qais Al-Saadi, Mr. Hamed Al-Saadi and Mr. Fouad Chasib Subbi. I have followed their hard work and helped to answer their questions regarding the meanings of some Mandaic words and texts.» — el Rishema Salah Jabbar Tawos nombra al comité al que encargó el trabajo y dice cuál fue su propio papel: responder a las preguntas sobre el sentido de palabras y pasajes mandeicos.

«Our holy book, the Ginza Rabba, was written in the Mandaic language. Unfortunately, most of the Mandaeans nowadays have lost the opportunity to learn their mother language.» — el segundo foreword, firmado por el Rishema Sattar Jabar Hillo como cabeza de la comunidad mandea, enuncia la pérdida de la lengua materna como el problema del que arranca toda la cadena de traducciones.

«Therefore, we have found it necessary to translate our holy book into Arabic. An efficient specialized committee accomplished this project in Iraq, finishing in 2001.» — el Rishema Sattar Jabar Hillo data en 2001 y en Irak la traducción árabe de la que esta edición inglesa parte.

«Because the Mandaeans are today distributed in a diaspora, in which most live in countries where English is the common language, it once again became necessary to translate our holy book, the Ginza Rabba, into English for the benefit of our descendants and for those who would like to know more about Mandaism.» — el mismo firmante da la razón de la versión inglesa: la diáspora y quienes quieran conocer el mandeísmo desde fuera.

«It is important to mention here that no translation can be substitute for the original text, especially with regard to sacred books.» — el Rishema Sattar Jabar Hillo pone el límite de su propio encargo: ninguna traducción sustituye al original, y menos en un libro sagrado.

«I fully trust the sincerity and efficiency of the committee in translating the meaning of the original Ginza Rabbas texts, and invoke Hayyi Rabbi, the Great Life, to bless them and hope that the Mandaeans who know English and the coming generations will get the most benefit from it.» — cierra su foreword confiando el resultado al comité e invocando a Hayyi Rabbi; el troceo imprime *Ginza Rabbas* sin apóstrofo.

«No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the authors.» — la página de derechos prohíbe reproducir el volumen sin permiso escrito de los autores; el volumen imprime esta misma página dos veces, en la plana 2 y otra vez en la 237, al abrir el izquierdo, y se cita la primera.

«The Sabean Mandaeans, to whom I belong, consider the Ginza Rabba as the main sacred scripture that contains the principles and instructions of their religion. They have a great appreciation for their holy book due to its unique language and primal teachings which bear witness to the antiquity of their mono-theistic faith.» — abre el tercer foreword, firmado por Fouad Chasib Muhyi, que se declara mandeo sabeo y dice por qué la comunidad aprecia el libro: por su lengua y por unas enseñanzas primeras que toma como testimonio de la antigüedad de su fe monoteísta.

«Unfortunately, the Mandaeans in Iraq and Iran ceased learning their language as a result of using Arabic and Persian in their daily lives.» — el mismo firmante señala el árabe y el persa de la vida diaria como la causa de que la lengua dejara de aprenderse en Irak y en Irán.

«Since I arrived in Australia along with the first Mandaeans in 1979, I have attended to this important matter. The more that Mandaeans were forced to leave their home countries, the more they have hoped to gather themselves together in one land, such as Australia. The future of our children and the survival of our doctrine has always been our mission.» — Fouad Chasib Muhyi data en 1979 su llegada a Australia con los primeros mandeos y enuncia como misión propia el futuro de los niños y la supervivencia de la doctrina.

«Due to my deep faith and abiding love of my people, I have dedicated myself to translating the Ginza Rabba into English for my family, grandchildren and children of all Mandaeans. We are responsible for preserving the heritage that our ancestors have maintained for thousands of years in a language that is understandable for everyone everywhere.» — el mismo firmante declara el motivo personal de costear la traducción: el deber de preservar una herencia sostenida por los antepasados durante miles de años, en lengua que todos entiendan; el troceo parte *under-standable* por el guion de fin de renglón y el programa lo restituye unido.

«May this work, which is free of charge for the Mandaeans, be considered for me as a Zidqa Brikha or “Blessed Oblation” in this life and in the World of Light.» — Fouad Chasib Muhyi declara gratuita la obra para los mandeos y pide que se le cuente como Zidqa Brikha, ofrenda bendita, en esta vida y en el Mundo de Luz.

«Although Mandaeans neglected to document their history and have lost much of their oral traditions, they were quite eager to keep their religious heritage by copying their manuscripts.» — abre el prefacio del traductor Qais Al-Saadi, que consigna a la vez el descuido de la historia escrita y el empeño en copiar los manuscritos.

«They therefore adopted strict regulations for copying their sacred manuscripts, to maintain and preserve them from one generation to the next.» — el traductor enuncia la regla de copia estricta como el modo en que el texto se conservó de una generación a la siguiente.

«Some Mandaeans think this procedure arose from differences between the contents of the two parts: the “right” part deals with life and contains the creation and the descent of the Soul into the body of Adam, whereas the “left” part contains the texts about death, and how the Soul departs the body to ascend to the World of Light. In addition, I see that the first copyist collected the right part from several different Mandaic texts, whereas the texts of the “left" part were already together in one roll and dealt with one subject. In order not to mix the contents of the “left" part with the other texts, he used this way to collect them separately together in one book.» — la nota al pie del prefacio consigna dos explicaciones de la encuadernación invertida sin arbitrar entre ellas: la que atribuye a algunos mandeos, por la materia de cada parte, y la del propio traductor, por el modo en que el primer copista reunió los textos; el troceo imprime la comilla de cierre recta en left" dos veces.

«Generally, the Ginza Rabba represents consecutively the principles of the Mandaean doctrine: the belief of the only one great God, Hayyi Rabbi, to whom all absolute properties belong; he created all the worlds, formed the soul through his power, and placed it by means of angels into the human body.» — el traductor resume en su prefacio el principio del que parte la doctrina mandea tal como él la lee: un solo Dios, Hayyi Rabbi, creador de todos los mundos, que forma el alma y la coloca en el cuerpo por medio de ángeles.

«Since the soul was brought down to the material world, it has to stay for a defined period of time in the human body and is obliged to suffer its worldly fate; however, the soul as a part of the divine creation should encourage human beings to do good deeds and to confront evil with God’s help.» — sigue el resumen del prefacio sobre el destino del alma en el mundo material: un plazo fijo en el cuerpo y el deber de hacer el bien y enfrentar el mal.

«God therefore sent the saviour to protect the soul, along with messengers to guide the people to a pious life according to His will. When the soul completes its predestined lifespan, the saviour will come to accompany it back from the body to its origins, whereupon it has to pass through several stations of purification.» — el traductor enuncia en el prefacio las dos figuras enviadas —el salvador y los mensajeros— y las estaciones de purificación que el alma atraviesa al volver.

«In ancient times, the Sabeans Mandaeans were able to read and understand their manuscripts in their own language. The Mandaic language and alphabet were in official use during certain historical eras in southern Mesopotamia.» — el prefacio sitúa el uso oficial de la lengua y del alfabeto mandeicos en ciertas épocas del sur de Mesopotamia; el troceo imprime *Sabeans Mandaeans* sin conjunción.

«In the past, there were several serious attempts to translate the Ginza Rabba into foreign languages by scholars as part of their studies of Mandaean religion. This began with the attempt of the Swedish Orientalist Mathias Norberg to translate it into Latin in 1815/1816.» — el prefacio abre la lista de traducciones europeas y la data: el orientalista sueco Mathias Norberg al latín, en 1815/1816.

«The first printed version of the Ginza Rabba was copied by the German Orientalist Heinrich Julius Petermann in 1867.» — el prefacio adjudica al orientalista alemán Heinrich Julius Petermann la primera versión impresa, copiada en 1867.

«mother tongue; nowadays, its main use is limited to ritual practice by clerics.» — el prefacio dice dónde quedó reducido el uso de la lengua: la práctica ritual de los sacerdotes; la frase empieza al otro lado del corte de chunk, donde el traductor atribuye el desplazamiento a cambios políticos y sociales, y el troceo reemite la marca de la plana 10 a los dos lados del corte.

«German scholar Wilhelm Brandt attempted to translate the whole book into German, but only published some portions in 1839. His colleague Mark Lidzbarski produced the first translation of the whole book into German in 1925. Other scholars included in their publications some passages translated into English, usually relying upon the German version.» — el prefacio del traductor sigue la lista de versiones europeas: Wilhelm Brandt publica solo partes en 1839 y Mark Lidzbarski da en 1925 la primera traducción alemana completa; el troceo imprime *Mark* por Mark Lidzbarski, sin cotejo contra facsímil.

«Despite these considerable efforts, Mandaeans were unable to use these editions in Iraq and Iran due to the unfamiliarity of German and Latin there. As the result of an increasing need to have a comprehensible Gvnzain Iraq, the headship of the Mandaeans decided to translate the Ginza Rabba into Arabic.» — el traductor da la razón de la traducción árabe: las ediciones alemana y latina quedaban fuera del alcance de las comunidades de Irak e Irán; el troceo pega dos palabras en *Gvnzain Iraq*, lectura propuesta Ginza in Iraq, sin cotejo contra facsímil.

«In contrast to prior editions, the leadership took under consideration not to create a direct translation (word by word) as has been done before, but rather to produce a comprehensible translation according to the basic meaning of the text, conveying the sense of the original.» — aquí queda declarado el criterio de traducción que la portada llama equivalente: no palabra por palabra sino según el sentido básico del texto.

«The Arabic version was edited in a poetic manner and has been proofed under the supervision of the leadership of the community.» — el prefacio consigna además la forma poética de la versión árabe y su revisión bajo la dirección de la comunidad.

«Since the last quarter of the twentieth century, the Mandaeans have been forced to leave their homelands. They have escaped to many countries, so that three-quarters of them are now living in the Diaspora: 4,000 live in the USA, 8,000 in Australia and New Zealand, and about 15,000 Mandaeans live in Europe, mostly in Sweden, Holland, Germany, England, Denmark, Norway, and Finland. There are also roughly 3,000 Mandaeans in Syria and another 500 in Jordan, waiting for any chance to be accommodated as refugees. The remainder of the Mandaeans is still living in Iraq and Iran.» — el prefacio cifra la diáspora: tres cuartas partes fuera de sus tierras, con cuentas por país; es la única estadística que el volumen imprime.

«Ganzibra Sattar Jabbar Hillo and Rishema Salah Jabbar Tawos entrusted me with this challenging task.» — el traductor nombra a quienes le encargaron el trabajo, con sus títulos: el Ganzibra Sattar Jabbar Hillo y el Rishema Salah Jabbar Tawos.

«Because of some lapses which were known to me concerning the Arabic translation, I decided to make a comparative analysis between the Arabic translation and the original in Mandaic: correcting some expressions and enumerations; avoiding unnecessary poetic words that were needed for the rhyme scheme, but not mentioned in the original; explaining some religious ideas and literary meanings which were incorrect in both the Iraqi edition and Lidzbarski’s edition, and thus ensuring that such passages are translated accurately into English.» — el traductor declara qué corrigió al cotejar el árabe con el mandeico: expresiones y enumeraciones, la hojarasca poética exigida por la rima y pasajes que tiene por incorrectos en la edición iraquí y en la de Lidzbarski; el troceo pega la llamada de nota en *English.2*.

«I have put the whole work into an evaluation study. It is about 100 pages in Arabic, which was presented to the leadership of the Mandaean community, and which will be published to remark upon the needed corrections on the Arabic translation.» — la nota al pie de esa misma plana declara una obra aparte: un estudio de evaluación de unas cien páginas en árabe, presentado a la dirección de la comunidad y aún por publicar.

«In addition, I was also of the opinion not to include refined texts which reflect the same meaning or have an identical context, especially in the left part. But I included one more tractate in Book Three of the “left” part; this section was not translated into Arabic, and refers to Sunday and its importance as a sacred day.» — el traductor declara dos intervenciones propias sobre el contenido: dejó fuera textos que repiten el mismo sentido, sobre todo en la parte izquierda, y en cambio añadió un tratado del Libro Tres del izquierdo sobre el domingo que el árabe no traía.

«Furthermore, some special mandaic figure names and terms may have several meanings relying on the context. Therefore, they are listed in a glossary at the end of the book. The transliterated terms are always written in italics with capital letters and followed by English translation.» — el prefacio explica el aparato del volumen: el glosario final y la convención de cursiva y mayúscula para los términos transliterados.

«They also may include special letters which are to pronounce as follows: “t”: stronger pronunciation than a regular T, “s”: to be pronounced like S in sun; an apostrophe, such as “ ’Dmutha “ is to be pronounced like I in image.» — el traductor da la guía de pronunciación de las letras especiales de la transliteración; el troceo imprime los signos diacríticos como t y s simples y deja un espacio dentro de las comillas de ’Dmutha.

«Even though this edition represents a translation of the meaning, reflecting the intentions behind the original text rather than a literal translation, we were quite careful and attentive towards conveying the spiritually worded text from its Mandaic origins to an understandable language. The Ginza Rabba should be easily read and understood by everyone; our aim is to make its ancient heritage coherent with modern usage, so that readers are not confused.» — el traductor enuncia el propósito de la versión: hacer legible la herencia antigua en uso moderno, sin confundir al lector.

«Finally, I would like to acknowledge my indebtedness to Charles Haberl for his review and his important comments. Special thanks go to Rabbi Tarmida Rafid Al-Sabty and my son Sam Al-Saadi for their efforts, and to all who gave a hand in this project.» — los agradecimientos del prefacio nombran a Charles Haberl como revisor y al Rabbi Tarmida Rafid Al-Sabty y a Sam Al-Saadi; el troceo escribe Tarmida sin diacríticos.

«We hope that we were able to present the Ginza Rabba in the way to be appreciated as it always has been considered as the Great Treasure. May Hayyi forgive any inadvertent error may have happened in this translation, and forgive our sins by means of this deed, and accept this effort to help Mandaeans to learn more about their religion.» — el prefacio cierra pidiendo a Hayyi que perdone cualquier error de la traducción, con lo que el traductor deja dicho que no la da por impecable.

«The third of three emanations from the Great Hayyi. His place is between the purgatories and the World of Light. He is responsible to weigh the souls in his scale. There is a Mandaean scripture in his name, i.e. Diwan Abathur.» — así define el glosario del traductor la entrada Abathur, y remite a otra escritura mandea, el Diwan Abathur, que este volumen no contiene.

«An old Sumearian city, about 17 km to the south of Babilon city.» — el glosario del traductor sitúa Borsippa al sur de Babilonia; el troceo imprime *Sumearian* y *Babilon*, lecturas propuestas sumeria y Babilonia, sin cotejo contra facsímil.

«Likness, Counterpart, Image; usually refers to the spiritual or ideal counterpart or double of everything and everyone in the material world.» — así define el glosario la ’Dmutha, contraparte o doble espiritual de todo y de todos en el mundo material; el troceo imprime *Likness*.

«The name of a Mandaean sacred person and refers to the prophet Enoch.» — el glosario del traductor identifica a un personaje sagrado mandeo con el profeta Enoc; es la entrada correspondiente a Dananukht en la columna de la izquierda.

«The banner used in ritual and represents a light symbol. It is made from a cross-piece of wood, a white silk to be thrown in a special way on the peak (one end is fringed), a myrtle wreath is slipped over the peak. During baptism, it has to be erected on the bank of the river. The common one is Drabsha ’d Yahia; the banner of John the Baptist.» — la entrada Drabsha describe el estandarte ritual pieza por pieza y nombra el más común, el Drabsha ’d Yahia.

«The Living One. The mandaic term for the supreme and primal deity, who caused the creation. In other contexts, the word refers to the “Life”.» — la entrada Hayyi del glosario traduce el término como el Viviente y declara su otro sentido, la Vida.

«The sacred girdle; it is tubular and woven from the wool of a white male womb; 60 threads are used. The one end is ringlike which refers to the spring of water and the other end is fringed which symbolises the streams.» — la entrada Himyana describe el ceñidor sagrado con su cuenta de hilos y la lectura simbólica de sus dos extremos.

«A wreath, a garland of myrtle, the word used also as a gnostic term to mean “crown of victory”.» — esta es la única vez que el volumen usa la palabra gnóstico, y lo hace el glosario del traductor sobre el término Klila, no el texto del Ginza sobre sí mismo.

«An ideal world, one removed from this world : it is a world of true being, a supra mundane world of ideas, in which is found the ’Dmutha, the counterpart, of everything in the material world.» — la entrada ’Mshuni Kushta la describe como mundo de ideas donde se halla la ’Dmutha de cada cosa; el troceo parte *every-thing* con guion blando.

«The Gnosis of Life, a very outstanding Uthra and the saviour-spirit. He is according to the mandaic religion the father of Uthri.» — el glosario traduce Manda’d Hayyi como el Conocimiento de la Vida y lo llama espíritu salvador y padre de los Uthri.

«The ritual olivewood staff carried by a priest, a symbol of priesthood and refers to the power of the living water.» — la entrada Margna describe el bastón ritual de olivo como símbolo del sacerdocio y del poder del agua viva.

«Purgatory, place of detention; there are seven of them in the otherworld, and the soul has to pass all of them to reach the World of Light.» — el glosario fija en siete los Matrathi que el alma debe atravesar, cifra que el propio texto del Ginza no enuncia en los relatos del ascenso.

«The true faith. The deep knowledge of the Mandaean religion. A NaSurayia is the one who is thoroughly versed in the faith and doctrine of Mandaism.» — la entrada NaSirutha del glosario define la fe verdadera como conocimiento profundo de la religión mandea y nombra al NaSurayia el versado en ella.

«Son of Abathur, the Mandaean demiurge. There is a purgatory in his name.» — el glosario del traductor llama demiurgo mandeo a ’Ptahil, término que el texto del Ginza no usa.

«Personified as the daughter of Qin. She gave birth to Eur and married him and begot of him the seven planets and the twelve zodiacs. She is the mother of darkness. The term also refers to the human spirit. It is the indication of the trends, desires and tendencies.» — la entrada Ruha del glosario la hace madre y esposa de Eur y madre de los siete planetas y los doce zodiacos, y añade el otro sentido del término, el espíritu humano.

«The only remaining pair of the first human generation who helped repopulate the world after destruction with sword and the epidemic.» — la entrada Ram y Rud del glosario los declara la única pareja superviviente de la primera generación humana.

«One of the triad of spirits Hibil, Shitil, and Anush. He is the son of Adam (Seth). Abathur weighs the souls of the dead against the pure soul of Shitil.» — la entrada Shitil lo identifica con Set y declara que Abathur pesa contra su alma pura las de los muertos, dato que el glosario añade y el texto del Ginza no enuncia.

«Ancestors of the human race. Shurbai and his wife Shurhabil were the only survived pair after the world being destroyed by fire. They are the head of the third human generation. Shurhabil is also an Uthra.» — la entrada Shurbai y Shurhabil los declara cabeza de la tercera generación humana; el troceo imprime *the only survived pair*.

«A religious grade in the mandaic priesthood. It means: student or disciples.» — el glosario define el grado Tarmitha como estudiante o discípulo dentro del sacerdocio mandeo.

«John the Baptist, called also Yahia Yuhana.» — el glosario da por equivalentes Yuhana, Yahia Yuhana y Juan el Bautista.

«An important Uthra, the second life, a mediator between good and evil.» — la entrada Yushamin del glosario lo llama mediador entre el bien y el mal, lectura que el relato del Libro Dieciséis no formula así.

«A name given to the ritual meal celebrated by priests for the dead, marriage, and a supplement after the Masiqtha.» — la última entrada del glosario, Zidqa Brikha, nombra la comida ritual por los muertos, el matrimonio y el complemento del Masiqtha.

«Contents of the Left Volume The return of Shitil, son of Adam to the World of Light 1 The return of Adam to the Place of Light» — el índice del volumen izquierdo abre con los dos tratados que dan su materia, el retorno de Shitil y el de Adán; el volumen izquierdo lleva índice propio y folio propio, que reinicia en 1.

«Monotheism............................................................................. 1 Recommendations................................................................... 6 Upon each faithful Mandaean, I will place my right hand..... 18 Forgiveness.............................................................................. 20 The messenger of light............................................................ 24 A call for wedding...................................................................» — el índice del volumen derecho lista los tratados por su título y su folio impreso, y empieza en Monoteísmo, que es el Libro Uno; el troceo conserva los puntos de relleno.

«The creation of the living water.......................................... 181 A message for the NaSurayyi............................................... 184 Instructions for Yawar........................................................ 186» — el mismo índice, ya en la plana 16, sigue listando los tratados del Libro Diecisiete con sus folios.

«Her years have come to an end............................................. 85 A voice called from on high.................................................. 88» — la segunda plana del índice del volumen izquierdo sigue listando los tratados con su folio propio; el troceo corrompe varias cifras, imprimiendo 1Q0 por 100 y 1 Q3 por 103.

«Abathur 47, 80, 104, 107, 117, 133, 134, 150, 153, 165, 166, 167, 174, 175, 179, 182, 183, 184, 193, 195,206,210,211. 23,38, 39,71,97, 104 Adakas 60, 62, 63, 64, 66, 129, 133, 135, 206 Adam XI, XII, XVII, 7, 8, 16, 18, 58, 59, 60, 62, 63, 64, 82, 125, 133, 134, 135, 136, 140, 141, 145, 150, 153, 166, 167, 192, 194, 195, 206, 208,211. 8, 1,2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20,21,22,23, 24, 25, 26, 27, 28,29, 30,31,32,33, 34, 35, 36,37, 38,39, 40,41,42,43, 44, 45, 54, 70,71,72, 74, 83, 84, 115 Adathan and Yadathan 66,» — el índice analítico del volumen derecho remite por folio impreso, no por plana del PDF; ocupa las planas 231 a 235 y no se ficha más allá de esta muestra.

Gnosis (conocimiento salvífico) — El Libro Nueve la nombra en la serie de los ápices y la define por una negación práctica: no ser dominado por las propias tentaciones

Secreto (lo que se jura no fijar por escrito) — El Libro Once liga el secreto con la visión: quien lo revela a un incrédulo no verá el esplendor, y quien lo guarda asciende al Lugar de Luz