Zurvān, ‘Time’, in the last texts of the MagiB.N. Dhabhar, The Persian Rivayats of Hormazyar Framarz and others, Bombay, 1932, 449-57. A. Christensen, Les types du premier homme

3

Zurvān ‘Time’

In the last texts of the Magi

edited by

Raham Asha

ermān, 2011

4

It is now nearly 16 years since my book on the “Cosmic Doctrine” of

the Persian Magi after the fall of the Persian kingship was delivered to

the Press.1 I have found it necessary to prepare anew the collection of

Magi’s Persian texts and or fragments bearing upon the problem of

Time and the creation of the world in the Magian doctrine.

Raham Asha

rōz day-ped-dēn māh mihr sāl 1380 yazdegirdīg (A.D. 2011, Februaray 7)

5

Contents

I. A polemical work apropos of the creation, creator and

created, the so-called the ʿUlamā-i Islām

This apologetic treatise is a collection of various fragments

concerned with the dualism of the Magi and the nature of God in their

doctrine. It also provides the reader with a variety of information

beyond theology. In one passage the author says that the doctors of

Islam contradict his propositions, and then he replies (the author is

apparently the high priest, mubedān mubed, of a certain time after the

attack of Islam). For this reason, in some manuscripts, the treatise is

entitled the ʿUlamā-i Islām.

From the treatise: « Today, the change of Time has changed our

situation, for from among the Magian priests and the wise only a

handful has survived. I saw it imperative to make known the origin of

the Good Religion so that every one who hears the words of those who

are not of the (Good) Religion the love of the Religion would not be

erased from his heart, and he would not abandon the path of Truth for

that of Lie, and he would pray God for his salvation, as this world

(full) of adversaries will suddenly pass. »

Manuscripts

Bodleian Library, Oxford, Ouseley 225, 28b-31b.

Cama Oriental Institute Library, Bombay, R VIII.1B, 381b-383a.

Bibliothèque Nationale de France, Paris, Supplément persan 1022, 53b-62b.

Bayerische Staatsbibliothek, München, M 52 (Haug.Zend. 7), n° 11, folios

172b-175b.

M 55, 90a-90b, 91a-92a.

Khuda-bakhsh Oriental P. Library, Patna, n° 3757, 267a-271a.

n° 3766, 297a-304a.

6

n° 3771, 25a-26a.

First Dastur Meherji Rana Library, Navsari, T 35, 577-583.

T 30, 116-117.

F 35, 577-583.

F 59, 833-840.

University of Mumbai Library, S1.2, 475-480.

LI, -480.

BK : Barzu Kamdin’s Collective Rivāyat, belonging to E.K. Antia (See

Dhabhar).

Edition

Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, 72-80

(MU 2)

Translation

B.N. Dhabhar, The Persian Rivayats of Hormazyar Framarz and others,

Bombay, 1932, 437-449.

Studies

S. Adhami, “Some remarks on ‛Ulamā-ye Islām I: A Zoroastrian Polemic”,

Studia Iranica, 28, 1999, 205-13.

II. Another work apropos of the creation of the world, the

resurrection, and the religion, also called the ʿUlamā-i Islām

This short treatise is known under the title of the ‛Ulamā-i Islām.

It apparently belongs to the 13th

century A.D. The text begins with

some questions put forth by a certain Muslim doctor and the answer of

the high priest (of the Mazdayasnian community).

The treatise was known to Anquetil du Perron:« Eulma Eslam,

Conférence Théologique qui prend la Religion des Parses par les

fondemens, remonte à des principes inconnus au Peuple, peu compris

par le commun des Prêtres, niés ou cachés par ceux qui sont plus

7

instruits. On ignore l’Auteur de ce Traité, & le tems auquel il a été

composé. »2

« Le commencement du premier (ouvrage) nous apprend pourquoi

on l’a nommé Eulma Eslam; en voici la traduction: L’Eulma Eslam

(les Docteurs Musulmans) ayant fait plusieurs questions à un Mobed

habile dans sa Loi, on forma de ses réponses un livre auquel on donna

le nom d’Eulma Eslam. Ce Traité ne contient pas les réponses du

Mobed dans toute leur étendu ; & c’est pour l’ordinaire aux questions

les plus difficiles & les plus importantes, que le Rédacteur ajoute : Il y

auroit bien des choses à dire sur cette matière ; mais j’abrège, pour ne

pas fatiguer le Lecteur. Cependant, tout succinct qu’est l’Eulma

Eslam, les plus habiles Parses ne laissent pas d’en faire un cas

particulier. Cet Ouvrage est difficile à trouver, & passe généralement

pour fort ancien. Plusieurs même le font remonter au tems d’Aali,

devant lequel ils prétendent que se tînt la conférence dont il présente le

résultat. Si cette opinion est vraie, l’époque de l’Eulma Eslam doit se

rapporter au septiéme siécle, puisqu’Aali, est mort l’an 40 de l’Hégire

(660 de J.C.). »3

According to E. Blochet, this text “nous expose non point la

doctrine que l’on trouve dans l’Avesta, mais celle d’une secte

mazdéenne, la secte des Zendiks ou Zervanites.”4 But neither the term

zandīg for describing this text is correct nor the term zurvānite exact.

The text was first published by J. Mohl & J. Olshausen in Fragments relatifs à

la religion de Zoroastre, extraits des manuscrits persans de la Bibliothèque du Roi,

Paris, 1829. It was then translated, with an ample commentary, by J. A. Vullers,

Fragmente über die Religion des Zoroaster, aus dem persischen übersetzt und mit

einem ausführlichen Commentar versehen, nebst dem Leben des Ferdusi aus

2 . Zend-Avesta, Ouvrage de Zoroastre, Paris, 1771, tome premier, seconde

partie, xxxiij. 3 . Id., tome second, 339.

4 . Blochet, “Le livre intitulé l’ʿOulamâ-i Islâm” , Revue de l’histoire des religions,

1898, 9. R. C. Zaehner considered it the only source written from the Zurvānite point

of view. “We possess only one Zervanite treatise, the ‘Ulemā i Islām, and that of

very late date.” Zurvān, A Zoroastrian Dilemma, Oxford, 1955, 54.

8

Dauletscha’s Biographieen der Dichter, Bonn, 1831. Silvestre de Sacy gave a

critical review of both works in Journal des Savans, Janvier 1832, 32-44, Février

1832, 82-94.

Here is a small bibliography related to this treatise:

J. Wilson, The Parsí Religion: As contained in the Zand-Avestá and propounded

and defended by the Zoroastrians of India and Persia, unfolded, refuted, and

contrasted with Christianity, Bombay, 1843, 135-36, 560-63.

E. Blochet, “Le livre intitulé l’‛Oulamâ-i Islâm” , Revue de l’histoire des

religions, 1898, 1-27.

Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, 80-86.

(MU 2)


Bombay, 1932, 449-57.

A. Christensen, Les types du premier homme et du premier roi dans l’histoire

des Iraniens, 1, Stockholm, 1917, 2, Leiden, 1934.

R.C. Zaehner, Zurvan: A Zoroastrian Dilemma, Oxford, 1955, 409-18.

U. Bianchi, “In che sense é l’‛Ulemā i Islam un trattato ‘zurvanita’?”, Studi

iranici, 1977, 35-9.

M. Boyce, Textual Sources for the Study of Zoroastrianism, Manchester, 1984,

98-9.

Sh. Shaked, “The Myth of Zurvān. Cosmogony and Eschatology”, Messiah and

Christos: Studies in the Jewish Origins of Christianity, ed. I. Gruenwald et al.,

Tübingen, 1992, 219-40.

Manuscripts

The manuscript material for the edition of this treatise is:

Bodleian Library, Oxford, Ouseley 225, 21b-28b, 31b-32b.

(W. Ouseley says: “A copy of it I procured, but not without difficulty among the

fire-worshippers, by whom as Anquetil justly observed, it is considered extremely

valuable and ancient; some of them tracing it up to the time of Ali, who died in the

seventh century. But from this supposed antiquity, I am inclined to deduct at least six

hundred years, and to believe it a work of the thirteenth century, for reasons which

shall hereafter be assigned in a descriptive catalogue of my oriental MSS.” Travels

in Various Countries of Middle East, 3 vol., London, 1819-23, vol. ii, 270)

Cama Oriental Institute Library, Bombay, R VIII.1B, 385a-387b, 387b-391a.

Bibliothèque Nationale de France, Paris, Supplément persan 48, 103a-111a.

9

Supplément persan 50, 44a-58b.

Supplément persan 1022, 62b-68b.

Bayerische Staatsbibliothek, München, M 52 (Haug.Zend. 7), n° 11, folios 165a-

172b, 175b-176b.

M 55, 87a-89b, 90b-91a.

Khuda-bakhsh Oriental P. Library, Patna, n° 3765, 37a-41a

n° 3766, 304a-307a.

n° 3757, 262b-267a.

n° 3771, 25b-26a (the last fragment).

First Dastur Meherji Rana Library, Navsari, T 35, 583-588, 588-595.

F 35, 583-88, 588-.

F 59, 840-845, 846-853.

T 30, 113-116.

University of Mumbai Library, LI, -483.

S1.2, 480-83, 472 (a fragment).

III. The account of the debate between a Parsi priest and a

Muslim doctor concerning God

There is another polemical treatise, containing the replies of a

Pārsīg Dastōr to the questions of a Muslim Doctor, closely connected

with the ˓Ulamā i Islam ‘The Doctors of Islam’, and more probably in

imitation of this later.

Manuscripts

Bayerische Staatsbibliothek, München, M 52 (Haug.Zend. 7), n° 12, folios

176b-188b, entitled “The account of (the

debate) between a dastōr and a Muslim doctor concerning God”.

Bhandarkar Oriental Research Institute, Pune, Bh 19 (Miscellaneous Persian

texts).

IV. An astrological text

This text is made up of different fragments concerning the

influence of the stars and planets, the cosmic struggle of two forces,

Ahura Mazdā and Aŋra Mainyu, etc. It resembles the fifth chapter of

the Bundahišn.

10

Manuscripts

Cama Oriental Institute Library, Bombay, R VIII.1A, 208b-209a.

R VIII.1B, 367b-369b, 371a.

Bibliothèque Nationale de France, Paris, Supplément persan 40, 187b.

Supplément persan 46, 7b-10a, 310a,

6b-7a, 309b.

Bayerische Staatsbibliothek, München, M55, 14a-16a.

Khuda-bakhsh Oriental P. Library, Patna, n° 3757, 131b-133b.

n° 3752, 147a, 147b (the fifth & sixth

fragments), 200a-202a.

University of Mumbai Library, S1.2, 469-471.

LI, 286 (fifth fragment).

First Dastur Meherji Rana Library, Navsari, F 61, 165-69.

F 59, 805-9.

T 35, 274 (fifth fragment), 551.

T 59, 523 (fifth fragment).

Edition

Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, MU 1,

283-284; MU 2, 62-66, 443.

F. Spiegel, Die traditionelle Literatur der Parsen in ihrem Zusamenhange mit

den angränzenden Literaturen, Wien, Deutsche morgenländische Gesellschaft 1860,

161-63.

K. R. Cama, Zartušt-Nāma (Description of the birth of Zoroaster, from the

Zend-Avesta), in Gujarati, Bombay, 1870, 304.

Translation


Bombay, 1932, 428-31, 277-78.

F. Spiegel, 163-65.

R.C. Zaehner, Zurvan: A Zoroastrian Dilemma, Oxford, 1955, 416-17.

V. The Planets

This text is about the distribution of Planets between Ahura

Mazdā, Time and Aŋra Mainyu, the creation of Rās (‘head’ ≈ Skt.

11

rāhu-), and the role of Miθra. A fragment of it has been edited by Ch.

Bartholomae, and translated by Menasce.

Manuscripts

Cama Oriental Institute Library, Bombay, R VIII.1B, 371a.

Bayerische Staatsbibliothek, München, M 55 (Haug 10), 6b-7a.

Edition & Translation

Ch. Bartholomae, Die Zendhandschriften der K. Hof- und Staatsbibliothek in

München, München 1915 (Catalogus codicum manu scriptorum Bibliothecae Regiae

Monacensis), “die Planeten” : 115.

J. de Menasce, Une apologétique mazdéenne du IXème siècle Škand-Gumānīk

Vicār, Fribourg, 1945: « Le nom arabe de Jupiter (au lieu de l’iranien Vanand5), la

forme du nom Zamāneh (au lieu de Zamān de Dk) et surtout l’étrange conception qui

soumet le soleil et la lune, astre déclarés Ohrmazdiens, à la détermination de

Zamāneh et d’Ahriman aussi bien que d’Ohrmazd, tout cela indique que le text doit

dater d’une époque tardive et refléter ces conceptions Zervanites particulièrement en

vogue sous le règne de Yezdegerd II. » (46-47)

VI. The Millenniums

This text is about the distribution of Millenniums between Ahura

Mazdā and Aŋra Mainyu, the role of time as Deus otiosus, and the role

of Miθra as guardian of contracts and agreements.

Manuscripts

Cama Oriental Institute Library, Bombay, R VIII.1B, 372b-373a.

Bayerische Staatsbibliothek, München, M 55 (Haug 10), 8a-8b.


VII. The symbolic interpretation of Time, Ahura Mazdā and

Aŋra Mainyu

5 Ohrmazd, and not Vanand.

12

This text is a synopsis of the second text (the so-called ‛Ulamā-i

Islām). It likens Time to milk and Ahura Mazdā to the ghee in milk.6

It was published by Ch. Bartholomae in his catalogue. Menasce

translated it to show a similarity between the Manichaean myth of the

transmigration of souls and the “Zurvanite” myth of the noria of

souls.7 But his conclusion is based on a wrong translation of the phrase

‘Ahura Mazdā set in motion the sky like

a noria’.8 It would be better to compare this text with a Manichaean

text in Parthian: From Ahura Mazdā is built the soul (of man), and

from Aŋra Mainyu the body, like milk from which is made ghee and

whey.9 In Indian anumāna-theory, the connection of original substance

and its transformation is exemplified by milk and sour-milk.

Manuscripts

Bayerische Staatsbibliothek, München, M 55 (Haug 10), (1) 5; (2) 93b-94a.


Ch. Bartholomae, Die Zendhandschriften der K. Hof- und Staatsbibliothek in

München, München, “die Herkunft des Ormazd und Ahriman”: 113-14.

6 . Cf. also the beginning of the Persian Jāmāsp-nāma by Burzo Sanjana:

7 . « On retrouve ici l’image toute manichéenne de la roué à puiser les âmess des

morts. La noria asiatique en a fourni le modèle … » 452 8 . « Ohrmizd créa le ciel comme une sorte de noria d’âme. » Indeed ravān here

means ‘moving’ and not ‘soul’. 9 . M 715 d

[ ’](c) [˒]wh(r)my(z)[d] (g)[y’n]

[ ](g)y’n dysyd ◦ u ’c ’h[rmyn]

[ tn](b)’r ◦◦ cw˒gwn šy(f)t k(.) [

[ rw](g)n ◦ ’wt dwwg bxšynd ◦ cw’gwn

13

J. de Menasce, Apud Geo Widenfren, Hochgottglaube im alten Iran, Anthropos,

xxxv-vi/ 1940-41, 449-52.

VIII. Time and Ahuna Vairya

This text appears to be an interpretation of the belief that Ahura

Mazdā and Aŋra Mainyu issued from time. It equates Zrvān ‘time’

with the most holy formula Ahuna Vairya. It was first published by

Dhabhar and translated by Zaehner10

.

Manuscripts

Cama Oriental Institute Library, Bombay, R VIII.1B, 367b.


F 59, 804-5.

University of Mumbai Library, S1.2, 469 (second fragment).



Bombay, 1932, 438.

R.C. Zaehner, Zurvān: A Zoroastrian Dilemma, Oxford, 1955, 418.

IX. The first is Time

In this text it is said that, the body of Aŋra Mainyu has become āz

‘greed, concupiscence’ (Av. āzi-). It is interesting that in

Manichaeism, the demon Āz is matter, ὕλη.

Manuscripts

Cama Oriental Institute Library, Bombay, R VIII.1B, (1) 330b, (2) 372b.


F 35, 559.

F 59, 734.

10. « The equation of Zurvān with the Ahunvar prayer, which does not appear

elsewhere, is probably late and suggested by the fact that in the Bundahišn the

Ahunvar is chanted just after the creation of finite Time. » 418

14

X. The reason of creating Evil by Time

This text justifies the creation of Aŋra Mainyu by Time.

Manuscripts

Cama Oriental Institute Library, Bombay, R VIII.1B, 369b.

First Dastur Meherji Rana Library, Navsari, F 35, 553.

F 59, 809.

XI. ῾Επταπρόσωπος πατὴρ τοῦ μεγέθους

This text is about rw’n with seven faces, and three eyes in each

face, and corresponding to each of the seven faces11

are seven names.

Zaehner thinks that rw’n is plainly a miswriting of zrw’n /zurvān/

‘time’. The names are transcribed in Avesta script –some are already

known from other sources, others remain obscure:

1 βaγī (? bay < Av. baγa-)

2 zrvąn (Av. zrvăn-)

3 zarvagar (Syr. zrwqr < Av. *zarō.kara-)

4 vaxt (? baxt ‘destiny, fate’)

5 navāγ12

6 paδyār (Av. paityāra-)

7 yō.framānə13

Manuscripts

First Dastur Meherji Rana Library, Navsari, F7, 126-27.

F 35, 546-47.

F 59, 802.

University of Mumbai Library, S1.2, 468.

11 . In the Persian translation of the Avesta Litany to the sun, Ahura Mazdā is the

lord who has seven faces or forms –that is, the seven Holy Immortals. Cf. Ny 1.1 gl.

. 12 . Zaehner: ‘the Cherisher (?)’. 13 . Zaehner : ? dō-framān-ē ‘he who has two commands’.

15

Khuda-bakhsh Oriental P. Library, Patna, n° 3757, 178a.

Editions & Translations

Dârâb Hormazyâr’s Rivâyat, by M.R. Unwâlâ, vol.2, Bombay, 1922, 53 (MU 2)

R. C. Zaehner, “Zurvanica I”, BSOS, IX, 1937-39, (303-20), 310-11, 320.

R.C. Zaehner, Zurvān: A Zoroastrian Dilemma, Oxford, 1955, 230-31, 408-9.

16

I

14

14 MU علمای اسالم می بکتا

°n° 3766 nنويسم

375715 . ( n° 3766 .) 16

MUR VIII.1BM 55SP 1022

SP 1022

17

Dhabhar

MU

18

23 . n° 3766

25 This whole is wanting in MU.

26 R VIII.1B, MUSP 1022

SP 1022, MUM 52

19

R VIII.1B, SP 1022, MUM 55

Ouseley 225

n° 3757LI, R VIII.1B, SP 1022, MU

S1.2

N° 3757, MU 31 SP 1022, R VIII.1B, MUOuseley 225, M 55

MUSP 1022, R VIII.1BOuseley

225M 52

SP 1022, MUM 52

20

SP 1022, MUOuseley 225, R VII.1B

BK

BK

Ouseley 225M 55

R VIII.1BMU38 M 52Ouseley 225SP 1022

Ouseley 225, M 52

Ouseley 225, M 52

21

M 55Ouseley 225, M 52

R VIII.1B

SP 1022, MU

SP 1022

M 52

n° 3771

n° 3771

Ouseley 225, M 52. 48 n° 3771Ouseley 225, M 52, R VIII.1B

M 52Ouseley 225R VIII.1B

n° 3771

n° 3771

MUn° 3771M 52

22

Ouseley 225, M 52

SP 1022, R VIII.1B

M 55

MU

n° 3766 54 Ouseley 225, M 52

R VIII.1B, MUSP 1022M 52, Ouseley 225

M 52, Ouseley 225MU

23

M 52, R VIII.1B

59 . Hebr. allūf ‘master (of Torah)’.

60 SP 1022R VIII.1B61 . Syr. ܩܫܐ /qaššā/ contracted from ܩܫܝܫܐ ‘presbyter, priest’.

Ouseley 225R VIII.1B

SP 1022 Ouseley 225, M 52n° 3766R VIII.1B,

MU

Ouseley 225, M 52

M 52

MU

24

R VIII.1B, MU

MU

25

74 . It seems that there is some text missing, although there is no blank.

26

79

R VIII.1B, MU

R VIII.1B, MU

R VIII.1B,SP 1022

27

84 R VIII.1B, MU

MU

SP 1022, BK n° 3766R VIII.1BMU

R VIII.1B, MU89 SP 1022, MUI

SP 1022, BK 91 . στοιχεῖον ?

. ܩܢܘܡܐ 93

28

98 MU

MU

29

N° 3751

MU

n° 3751, MUR VIII.1BSP 1022n° 3766

n° 3751

30

II

106 (MU 2)

(M52)

M52RVIII 1B

n° 3757

31

109 Supp. Pers. 48Supp.pers. 50, 3757MU2 (62)

M55

Le Temps de la longue Souveraineté créa Ormazd. Note : Comme il n’y a dans

cette phrase rien qui indique l’accusatif, on pourrait traduire : « Ormazd créa le

Temps de la Longue Souveraineté », mais ce serait, je crois, contraire au reste du

texte.

R VIII.1BMohlMU

M52

MUM52, n° 3757

32

R VIII.1B , Suppl. pers. 46, M55 MU

115 Suppl. pers. 1022,R VIII.1B, M55Suppl.

pers. 44, Suppl. pers. 46Ouseley 225

M52

R VIII 1B, Suppl.

pers. 50, M52, Ouseley 225.

MUSuppl. pers. 50

33

119 . Ouseley 225.

120 . …, cur etiam Aharimanum dabat ? Je pense que l’auteur avoit écrit ,

‘concorde, paix’ (au lieu de ). De Sacy, 83

34

121 S1.2

35

123 . Ouseley 225, M52.

36

124 . Ouseley 225 ، R VIII.1B.

38

125 I.4Ouseley 225, M 55, M 52

39

III

42

126 .

43

127

M 52Bh 19

M 52Bh 19

46

130 M52

M 52

134

M 52

47

M 52

M 52

Bh 19M 52

M 52140 Bh 19

48

143 Rendering Pers. varan . 144 Bh 19 abruptly ends here.

49

145. Cf. this frangment in F 61, 181-82 (First Dastur Meherji Rana Library,

Navsari):

146

147. Cf. this frangment in F 61, 143-44 (First Dastur Meherji Rana Library,

Navsari):

50

M 52

54

IV

152 MU n° 3752

n° 3752

n° 3752

n° 3757

F61

n° 3757F 61159 n° 3752n° 3757

55

161 SP 46MUM 55

56

MU, SP 48 n° 3757R VIII.1BSpiegel

HF (Dhabhar)

MUn° 3757Ant. 2 (Dhabhar)Spiegel

Dhabhar

n° 3757

n° 3757

SP 46, M 55, R VIII.1Bn° 3757MUSpiegel

58

167 n° 3752

n° 3757

59

n°

3752

60

n° 3757

171

61

172 n° 3757. 173 174 LI.

62

V

()

()

()

175 R VIII.1B

176 . « Notons que les spéculations zervanites devaient être assez suspectes aux

yeux des musulmans, puisque les scribes mazdéens qui font emploi de l’écriture

arabe écrivant en pazand le nom de Zamāneh ou de Zurvān, comme aussi telles

indications qu’ils préfèrent leur cacher. » de Menasce, 46.

R VIII.1B

M 55

63

181 R VIII.1BM

55

M 55

R VIII.1B

M 55

64

VI

185 M 55

M 55

R VIII.1BM 55

M 55

R VIII.1B

R VIII.1B

65

191 R VIII.1BM 55

R VIII.1B

R VIII.1B

R VIII.1B

M 55

R VIII.1B

66

R VIII.1BM

55199 M 55

R VIII.1B

67

VII

201 M 55 (2)

M 55 (1)M 55 (2)

Bartholomae.

68

VIII

204 F 35

S1.2

R VIII.1B Dhabhar ،

At the time when the world came into existence (Zaehner)

69

IX

207 F 35

R VIII.1B (1)

F 7, F 35

F 59, F 35R VIII.1B (1) R

VIII.1B (2)

70

X

()

211 F 35

F 35R VIII.1B

F 35

R VIII.1BF 35

71

XI

. .،

.

215 . S1.2. 216 . F7 ,n° 3757 .

217 . F7 , n° 3757.

Documents

Zurvān, ‘Time’, in the last texts of the MagiB.N. Dhabhar, The Persian Rivayats of Hormazyar Framarz and others, Bombay, 1932, 449-57. A. Christensen, Les types du premier homme