ISLAMIC TEXTS AND CONTEXTS Cyclical Time General Editor Hermann Landolt and Ismaili Gnosis Professor of Islamic Studies, McGill University, Montreal and The Institute of Ismaili Studies, London Henry Corbin Assistant Editors KEGAN PAUL INTERNATIONAL London, Boston, Melbourne and Henley Elizabeth Brine in association with Dr James Morris ISLAMIC PUBLICATIONS The Institute of Ismaili Studies London The Institute of Ismaili Studies, London The Institute of Ismaili Studies was established in December 1977 with the object of promoting scholarship and learning in Islam, and a better understanding of other faiths, beliefs and practices. Its programmes are designed to encourage a balanced study of Islam and the diversity that exists within its fundamental unity. They also deal with the contemporary situation of the Islamic World, focusing on issues that are critical to its well-being. Since 1980 the Institute has been affiliated to McGill University, Mon- treal, Canada. It also works in association with other universities. With the co-operation of McGill University, the Institute runs a Depart- ment of Graduate Studies and Research (London and Paris). The series "Islamic Texts and Contexts" is edited by this Department. The views expressed in this series are those of the respective authors. Contents Editorial Note IX 1 CYCLICAL TIME IN MAZDAISM AND ISMAILISM 1 Translated by Ralph Manheim 1. Cyclical Time in Mazdaism 1 The Ages of the World in Zoroastrian Mazdaism 1 The Absolute Time of Zervanism 12 Dramaturgical Alterations 20 Time as a Personal Archetype 22 2. CyclicalTime in Ismailism 30 Absolute Time and Limited Time in the Ismaili Cosmology 30 The Periods and Cycles of Mythohistory 37 Resurrection as the Horizon of the Time of "Combat for the Angel" . 47 2 DIVINE EPIPHANY AND SPIRITUAL BIRTH IN ISMAILIAN GNOSIS 59 Translated by Ralph Manheim 1. The Metamorphoses of Theophanic Visions 59 2. Ebionite and Ismailian Adamology 76 3. Hierarchies and Cycles: The Fundamental Angelology of Ismailism 84 4. Imamology and Docetism 103 5. The Eternal Imam 117 6. The "Quest of the Imam" 130 CONTENTS 3 FROM THE GNOSIS OF ANTIQUITY TO ISMAILI GNOSIS 151 Translated by James W. Morris Subject Index 195 Index of Authors and Titles 206 Editorial Note The three articles contained in this volume, concerning the main themes of early Ismaili thought, were originally presented by Professor Corbin as lectures before learned audiences, the first two at the annual Eranos Conferences and the third at a conference given under the auspices of the Acaadcmia Nazionale dei Lincei, Rome. In reprinting them here the assistance of Mme Stella Corbin is gratefully acknowledged.. "Le Temps Cyclique dans le Mazdeisme et dans l'Ismaelisme" was delivered at the Eranos conference of 1951 (general theme: "Man and Time"), and appeared in the Eranos-Jahrbuch XX (1951), Zurich, 1952. The English translation by Ralph Manheim, "Cyclical Time in Mazdaism and Ismailism," was first published in Man and Time: Papers from the Eranos Yearbooks (Bollingen Series XXX, volume 3), edited by Joseph Campbell, New York, Princeton University Press, and London, Routledge & Kegan Paul, 1957, reprinted by permission of Princeton University Press and Routledge & Kegan Paul Ltd. "Epiphanie Divine et Naissance Spirituelle dans la Gnosc Ismaelienne" was delivered at the Eranos conference in 1954 (general theme: "Man and Transformation"), and was published in the Eranos-Jahrbuch XXIII (1954), Zurich, 1955. The English translation by Ralph Manheim, "Divine Epiphany and Spiritual Birth in Ismailian Gnosis," was first published in Man and Transformation: Papers from the Eranos Yearbooks (Bollingen Series XXX, volume 5), edited by Joseph Campbell, New York, Princeton University Press and London, Routledge & Kegan Paul, 1964, reprinted by permission of Princeton University Press and Routledge & Kegan Paul Ltd. viii EDITORIAL NOTE "De la Gnose Antique Ismaelienne" was the title of a lecture delivered in Rome in 1956, at the XIIth Convegno "Volta": the theme of that conference was "Orient and Occident in the Middle Ages." It was published in the proceedings of that conference, Oriente e Occidente nel Medioevo, Rome, Accademia Nazionale dei Lincci, 1957. The English translation, "From the Gnosis of Antiquity to Ismaili Gnosis," was pre- pared for this volume by James W. Morris. Cyclical Time in Mazdaism and Ismailism In accordance with the wishes of the Publishers, the first two articles have been reprinted exactly as they appeared in the original English translations (printing errors excepted). For the third article, a few references have been 1. Cyclical Time in Mazdaism completed or brought up to date (identified by square brackets), while the THE AGES OF THE WORLD IN ZOROASTRIAN MAZDAISM transliteration system, following the pattern set in the preceding article, has A little manual of Mazdean doctrine, written in Pahlavi and dating from been slightly adapted to English usage. The indices for this volume were the fourth century of our era, contains a number of questions the answers prepared by the Institute's editorial staff. to which everyone over the age of fifteen is supposed to know. The first questions are: "Who am I and to whom do I belong? Whence have I come Books by Henry Corbin available in English translation and whither am I returning? What is my lineage and what is my race? What Avicenna and the Visionary Recital (Bollingen Series, LXVI), translated by is my proper calling in earthly existence? . Did I come from the celestial W. R. Trask, New York, i960; reprinted Spring Books, Dallas, 1980 world, or is it in the earthly world that I began to be? Do I belong to 1 (paperback edition). Ohrmazd or to Ahriman? To the angels or the demons?" And here are the answers: Creative Imagination in the Sufism of Ibn 'Arabi (Bollingen Series, XCI), translated by Ralph Manheim, Princeton University Press, 1969, Rout- I came from the celestial world (menok), it is not in the terrestrial world (getik) that I began to be. I was originally manifested in ledge & Kegan Paul, 1970. 2 the spiritual state, my original state is. not the terrestrial state. Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran (Bollingen 1 Pand Namak i Zartusht (The Book of Counsels of Zartusht). The short treatise is also Series, XCI:2), translated by N. Pearson, Princeton University Press, 1977. entitled Cilak Handarz i Poryotkeshan (Selected Instructions of the First Doctors of the Faith). Its authorship remains doubtful. One tradition attributes it to the Grand The Man of Light in Iranian Sufism, translated by N. Pearson, Shambhala Mobao Aturpat i Mahraspandan, a high dignitary of the Mazdean clergy whom the Sassanid King Shapur II (A.D. 309-79) had empowered to establish the definitive Publications Inc., Boulder and London, 1978. canonical text of the Avesta, divided into twenty-one books or nask. A little "book of counsels" by this author has come down to us. It is dedicated to his son Zartusht (so named to assure him of the holy prophet Zarathustra's spiritual sponsorship). But a "book of counsels" is also attributed to his son, who in his turn was Grand Mobao under Ardashir II (A.D. 379-83). A critical edition of our Pand Namak has been pub- lished by H. S. Nyberg in Hilfsbuch des Pehlevi, Vol. I (Uppsala, 1928), pp. 17-30, 68-69. Cf. also J. C. Tarapore, Pahlavi Andarz-Namak (Bombay, 1933). The questions quoted here occur in Strophe 1. 1 On the contrast between the meanings of the verbs afritan and butan, cf. Nyberg, Hilfsbuch des Pehlevi, Vol. II (Uppsala and Leipzig, 1931), Glossary, s.v.; and Heinrich Junker, "Uber iranische Quellen der hellenistischen Aion-Vorstellung," Vortrage der Bibliolthek Warburg (Leipzig), I (1923), 133-34- I belong to Ohrmazd (Ahura Mazda, the Lord Wisdom), not to that is situated and defined in advance; they establish a spare that is abso- Ahriman (the Spirit of Evil and of Darkness); I belong to the lutely peculiar to themselves, that can only be measured in terms of light angels, not to the demons. ... I am the creature of Ohrmazd, and darkness. The height or depth of light may be designated as eternal not the creature of Ahriman. I hold my lineage and my race from Time, and the space of light, in which awaken the creatures of light, who Gayomart (primordial Man, Anthropos). My mother is Spandar- fulfill the thoughts of this light, is eternally born from this eternal mat (Angel of the Earth), my father is Ohrmazd. The accom- plishment of my vocation consists in this: to think of Ohrmazd as Time. present Existence (hastih), which has always existed (hame-butih), It is then in this depth of light that originates the personal existence of and will always exist (hame-bavetih). To think of him as immortal the being who recognizes himself on earth "as belonging to Ohrmazd and sovereignty, as Unlimitation and Purity. To think of Ahriman as the Archangels." But the time in which are inscribed the moment of his pure negativity (nestih), exhausting himself in nothingness (avin- coming into the earthly form of existence and the moment of his final de- butlh), as the Evil Spirit who formerly did not exist in this Crea- parture from it is not the eternal Time of this depth of light. It is a time tion, and who one day will cease to exist in Ohrmazd's Creation 3 which originated in it, which is in its image, but which is necessitated and and who will collapse at the final time. To consider my true self as belonging to Ohrmazd and the Archangels {Amahraspandan). limited by the acts of a cosmic drama of which it marks the prelude and whose conclusion will also be its own. Deriving from this eternal Time it - 5 These few simple but decisive formulas project the responses simul- returns to its origin, taking with it the beings who intervene as the cast taneously on a horizon both of pre-existence and of superexistence.