manifest, (16) and brings, out of anything visible, something invisible, in the likeness of a hand put up}, for the household service of the perception of wisdom, (17) through complete similarity, resemblance, ov partial resemblance.
18. Complete similarity is such as ¢hat of a man of Pars to a man of another district. 19. Resemblance is such as ¢hat of cheese to the white of an egg. 20. And partial resemblance is such as ¢hat of cheese to chalk, (21) since this is about the limit of partial resemblance, because cheese is like unto chalk only in whiteness, (22) du¢ ¢o the white of an egg in whiteness and also as food.
23. And there is also ¢ha¢t which is called more resembling than resemblance, and more partially resembling ¢ham partial resemblance. 24. That which is more ¢haz complete similarity is not spoken about, (25) because completion does not become more complete.
26. By this mode 2¢ is set forth a second time at more length. 27. To demonstrate an invisible from a visible thing is such as from a thing made and maintained, which is not domestically serving the maker and maintainer, (28) and from a thing written, whose writer is not declared, (29) are manifest a . maker of that wkzch zs made, a maintainer of that which 1s maintained, amd a writer of that which ts written, who are inevitable, (30) because that which is not manifest azd is invisible is demonstrated by the thing which is manifest and visible.
states thus: ‘I saw a man by whom a lion, or a lion by whom a man, was slain outright. 33. And this, being that which is within the limits of the possible and fit to exist, may be a lie. 34. But when a man announces that intelligence, who is renowned for truth and tested in judgment, it is within the limits of truth and reality. 35. If a man announces 2, who is disgraced by falsehood and tested in misjudgment, it is within the limits of falsehood and unreality.
36. Another mode, outside of these amd within the limits of the inevitable, is dy knowing what has not occurred and is not possible; (37) such as what one states thus: ‘It is possible to bring the world, in secrecy, into the inside of an egg,’ (38) or ‘it is possible for an elephant to pass into an eye of a needle,’ (39) 2% such a manner as though one of them really becomes no greater and no less, (40) or z¢s substance is something which is not a rudiment.
41. A struggle which should not be limited, (42) an existing thing which is not temporary and localised, (43) or is localised avd not limited, (44) the working of a vain miracle, (45) and other ¢hzngs of this description of speaking avd imagining are faulty and false and not possible.
41. A struggle which should not be limited, (42) an existing thing which is not temporary and localised, (43) or is localised avd not limited, (44) the working of a vain miracle, (45) and other ¢hzngs of this description of speaking avd imagining are faulty and false and not possible.
46. Then! the knowledge of the existence of him who is the exalted sacred being, apart from tangibility of nature and other evidence, is through the inevitable and analogy, (47) as much visible before the sight of wisdom as from the prosperity?, formation, and organization which are, according to dif-
1 Reading adinas, ‘then of him,’ for Paz. ain4, as in Chap. IV, 81. Having explained the modes of arguing, in §§ 12-45, the author now returns to the argument itself.
? So in Sans., but bahar-hémandfh also means ‘ divisibility.’
CHAPTER V, 33-61. 143
ferent statements of many kinds, the formation of the things of the world and mankind whose particles, and the appliances which are owing thereto, are such as the elements of the body amd life, from which! they are prepared and formed, (48) which are fire, water, air, and earth, (49) that are, each separately, a stimulus so qualified and ennobled for their own operations, (50) that the operation of fire, through its own quality (Aiharth) and nobility (vaspdharakAnth), is such that the operations of water, air, azd earth are not to stimulate unrestricted (atang)? by it. 51. Thus, also, the operation of water, through its own quality, is such that the operations of air, fire, and earth are not unrestricted by it. 52. So, also, of air, the operations of fire, water, azd earth are not wurestricted by tt. 53. So, also, of earth, the operations of these o¢hers are to stimulate not unrestricted dy zz, 54. But each separately is for its own operation, just as they are ennobled and qualified (55) by him who is, sagaciously ad methodically, a qualifier, a constructor, and an ennobler. 56. And the organization is constructed, prepared, qualified, and ennobled as is suitable for those operations.
57. So, also, as 4o mankind and the other creatures, who are the germinating of these elements, (58) whose organization of bone, fat, sinew, veins, and skin, each separately (59) without sympathy, one for the other, is visible altogether. 60, Thus, too, are the nobility and qualification of the internal organs, (61) such as the liver, heart®, lungs, kidneys, gall-bladder, and
1 Reading mfin agas for Paz. ke vas. 2 See Chap. III, 30 n. ® Assuming that Paz: dawur is a misreading of Pahl. dil.
p. 144
other appliances, for every one of which a function of its own is manifest. 62. They are qualified and ennobled for their defence by those functions which are their own.
ke vas. 2 See Chap. III, 30 n. ® Assuming that Paz: dawur is a misreading of Pahl. dil.
p. 144
other appliances, for every one of which a function of its own is manifest. 62. They are qualified and ennobled for their defence by those functions which are their own.
63. So, also, is the qualification of the eye, ear, nose, tongue, mouth, teeth, hand, foot, avd other external appliances, whose own functions are each separate. 64. And z¢ is visibly manifest therein ; inasmuch as, when one of these organs is disabled, any one of the rest is not suitable for the work of that other oze, for which it is not qualified. 65. And when only the construction of one of the organs of the body is examined into—that is, how z¢ zs—it is wonderfully sagaciously constructed '.
66. Such as the eye, which is of many natures of different names and different purposes, (67) as the eyelash, the eyelid, the white, the eyeball (khAyak), the iris (sayak), and the pupil (tédak), (68) 2 such way that the white is fat®, (69) the iris is water which has so stood in the prison’ of fat that the turning of the eye, from side to side, occurs through it, (70) and the pupil, itself the sight, is like a view into the water.
71. The iris stands in the prison of white, like the standing of water in a prison of fat; (72) and the pupil is within the iris, like the view of a thing within clear water, (73) ov the form of a column in
* So in Sans., but the Pahl. text may be translated ‘how wonderful z# zs, it is sagaciously constructed.’
* Assuming that Paz. pegh, as well as pih in § 69 and peh in § 71, stands for Pahl. pfk (Pers. pi), ‘fat.’ It might also be connected with Pers. pikah, ‘a veil,’ as Nér. seems to have understood it here; but ‘fat’ suits the whole context better.
® Reading lag, instead of rag, ‘a vein,’ which latter is adopted by Nér. both here and in § 71,
CHAPTER V, 62-92. 145
a shining mirror. 74. And the arrangement of the white 2” the orbit is for the reason that the dust whirling from the atmosphere, when it arrives at the eye, shall not be concealed in it, (75) dé shall turn to the lid (gumb) of the eye, (76) and shall not injure the sight of the eye. 77. Just as the construction of the tube (rag) of the ear is undilated (afahal), for the reason (78) that whirls of dust and winged noxious creatures shall not rightly enter therein. 79. And the moisture of oneself, the secretion of the ear, and the venom of noxious creatures are manifestly as useful.
Just as the construction of the tube (rag) of the ear is undilated (afahal), for the reason (78) that whirls of dust and winged noxious creatures shall not rightly enter therein. 79. And the moisture of oneself, the secretion of the ear, and the venom of noxious creatures are manifestly as useful.
80. When the appliances of life and soul are observed—(81r) such as the smell, hearing, sight, taste, and touch which are causing the intelligence of living beings, (82) as also the wisdom of every pontiff (rad), which is pronounced decisive, (83) the knowledge which is acquiring, (84) the intellect which is a seeker and transmitter, (85) the understanding which is a treasurer and defender, (86) the consciousness which is itself the sight of the soul, (87) the guardian spirit (fravash) which is itself the nature that is a maintainer of the body, (88) the spiritual life (ahd) which is pure, (89) and the other spiritual existences that are maintaining the body, which are each separately qualified, in that manner ?, for their operation and duty—(g0) they are perfect in their own operation, as to duty such as they are ennobled and qualified for. 91. As to that for which they are not qualified, they are not suitable.
92. The two arguments which are each separate
1 As means of defence. ® By the assistance of the senses mentioned in § 81.
[24] Lp. 146 in the Dinkavd manuscript, as the supremely learned one! has explained them out of zs knowledge of the religion, are here set forth at length. 93. Ze whose wish is to fully understand the wonderfulness of the Mazda-worshipping religion and the statements of the primitive faith, (94) examines into it in a manuscript of that character, (95) avd shall understand more fully the wonderfulness and truth of the religion?
Cuapter VI.
1. As ¢o another delusion® of those asserting the non-existence of a sacred being—(2) whom they call atheistical (dahart)*—(3) that they are ordained free from religious trouble (alag) and the toil of practising good works, (4) and the unlimited twaddle (drayisn)® they abundantly chatter, (5) you® should observe this :—6. That they account this world, with the much change and adjustment of description of its members and appliances, ¢hecyr antagonism to one another, and their confusion with one another, as an original evolution’ of boundless time. 7. And this, too, that there is no reward of good works, no punishment of sin, no heaven and hell, and no stimulator of good works and crime. 8. Besides
1 AtOr-frébag (see Chap. IV, 107).
2 Nearly all the Pahlavi manuscripts of this work terminate here.
8 Paz. vyawant (see Chap. III, 22 n).
* Sans. digambara refers this term to Buddhist ascetics, the nearest approach to atheists with which Nér. was acquainted.
5 A contemptuous term for the speech of evil beings.
* Or it may be ‘ one,’ as the Sanskrit uses the third person.
7 See Chap. IV, 73 n.
CHAPTER V, 93-VI, 18. 147
* Sans. digambara refers this term to Buddhist ascetics, the nearest approach to atheists with which Nér. was acquainted.
5 A contemptuous term for the speech of evil beings.
* Or it may be ‘ one,’ as the Sanskrit uses the third person.
7 See Chap. IV, 73 n.
CHAPTER V, 93-VI, 18. 147
this, that things are only worldly, and there is no spirit.
9. As I have written, and shown above'—(10) that to be made without a maker, and decided without a decider, is as impossible as to prepare what is written without a writer, 07 a house without a mortar-mixer (raz)? and building (désA4k)—(11) things made, of all kinds, cannot arise without making.
12. And this worldly exestence is owing to the mingling of competing powers. 13. So z¢s numerous possessions are so constructed, selected, azd made of diverse races (Aihar4n), diverse colours, diverse scents, diverse characteristics, avd diverse species as I have stated above® about the body, (14) that it is constructed and made out of many things, such as bone, fat, sinew, veins, skin, blood, breath, hair‘, fundament', hand, foot, head, belly, azd other members, internal and external, (15) in two series® of things of many kinds, of which ¢o de never made by means of the diverse nature of diverse powers, (16) or to arise without a maker, the impossibility is certain.
17. And zz like manner of the other creatures, plants and trees, water and fire, earth and air, their stimulus, too, which is not themselves, is to their own duty ; and they are not stimulators, (18) but there is a stimulator, a building (désak), and a making for
? Chap. V, 27-30. 2 Sans. has ‘ carpenter.’
8 Chap. V, 57-63.
* Assuming that P4z. vas is a misreading of Pahl. varas. Nér. has Sans. rasa, ‘liquid secretion.’
5 Supposing that Paz. daryam (Sans. nish¢h4) stands for Pahl. dar-f dum.
* Literally ‘columns,’
p. 148
them. 19. And the usage (v4z4r) which is changing and urging them, from stimulus to stimulus, from statement to statement, azd from time to time, is not according to the will and requirement of those made, but according to those that are stimulating and making.
20. Even so, indicative of the rotation of the years, months, days, azd hours, is the revolution of the celestial sphere and stars which are settled (pas4khtak), and of the sun and moon which are adjusted (ntvardak), a well-horsed? progress and conspicuous revolution. 21. This, too, is an indication that the movements of every appearance (4tharth) are owing to an exhibitor, by whom the movement of that appearance is exhibited.
progress and conspicuous revolution. 21. This, too, is an indication that the movements of every appearance (4tharth) are owing to an exhibitor, by whom the movement of that appearance is exhibited.
22. Owing to other differences and different management in the worldly exzstence (23) it is possible to know, from the worldly exzstence at various times azd various periods, that this worldly existence is not without a manager. 24. Or’ that its manager is not a sacred being?, who is learned, acting reasonably, of unlimited power, and illumining * the sky, is also that which is visible when the development, decay, and death of the world are such, that the nature alike of mankind and animals, and alike of races and trees, is to come from youth to old age, and from old age to death. 25. No one whatever is seen that has come from old age back to youth, ov from death back to life, and z¢ is not
1 Alluding to the supposed horses of the sun. Sans. has ‘brilliant.’ ,
* That is, the world cannot be controlled by a sacred being alone, on account of the evil it contains.
§ Sans. has ‘ making,’ another meaning of varz.
CHAPTER VI, 19-40. 149
possible to say so. 26. Nor yet is it proper to think, say, ov believe this, (27) that there is no recompense of good works and punishment of crime, (28) nor even an appearance of an attainable creator of all the creatures, and of the daubing of a destroyer.
29. Moreover, as ¢o this /atter, that is precious to those who are more friends of penury than of the comfort of ill-famed vileness—(30) because they produce their happiness thereby}, and are grateful,
(31) and when they see distress they become suppliants (32) even from this destiny and dispensation which cannot become spiritual except by the
- spirits—(33) even so, in the appearance of every one of the hungry, (34) aud in every one hurrying and straitened?, who is imploring favours, is a manifestation of the maintenance of a hope for a supreme inspection over mankind, amd, indeed, over wild animals, birds, avd quadrupeds.
35. As ¢o this, too, which they call sophistical %,
(36) that there is no assurance of even one of ¢hese things, (37) because all are jaundiced *—(38) for whoever says that honey is bitter and honey is sweet, is right 2% both, (39) since z¢ is bitter to those abounding in bile, azd sweet to others; (40) also bread is pleasant and bread is unpleasant are both
} By performing the good work of charity, which is necessary for the future happiness of their own souls.
* Assuming that Paz. Avastdw u vadang is a misreading of Pahl. afist4vd va tang.
5 Paz. suwastaf (Sans. suvastayika) is evidently traceable to cogioreds through Pers, sfifis/aityah.
* Paz. tahal (Sans. ka/uka) is transposed in Pers. tal‘, ‘bitter,’ in which sense the word is used in §§ 38, 39 and Chap. Ill, 24.
p. 150
afist4vd va tang.
5 Paz. suwastaf (Sans. suvastayika) is evidently traceable to cogioreds through Pers, sfifis/aityah.
* Paz. tahal (Sans. ka/uka) is transposed in Pers. tal‘, ‘bitter,’ in which sense the word is used in §§ 38, 39 and Chap. Ill, 24.
p. 150
true, (41) since z¢ is pleasant to the hungry, and unpleasant to the surfeited; (42) avd many other statements of this description—(43) that whzch should be said in reply to their twaddle is summarily (44) such as the wise Zave told them (45) thus :—‘ Even this statement of you sophists, about the jaundiced nature of everything, is alike jaundiced, and there ts no truth zm it.’
46. Many other ¢Azngs are said among them; (47) and this that is indicated by us is the predominant information for you victors, (48) so that you may obtain more from revelation.
Cuapter VII.
1. Another sudject is about the existence of a competitor of a different nature, as shown above},
(2) that, from the constructing, qualifying, and ennobling of things so sagaciously, azd even from the circumstances of an unimproving (a#arik) hand put upon the concentrated light, z¢ is manifest that its maker, constructor, concentrator, avd qualifier is sagacious. 3. Also his constructing sagaciously is manifest, from each separately, through the qualifying and ennobling of his own works severally. 4. And his working sagaciously is an indicator that his work is purposed azd caused, (5) because every one of the works of the sagacious ought to be purposed and caused. 6. The purpose and cause of a work arise first, the work zé¢se/f afterwards.
7. From the many kinds of his work z¢ is manifest that his work is willed and requisite. 8. For ¢here
} Chaps. IV, 11, 12, V, 54-56.
CHAPTER VI, 41I-VII, 24. 151
are two modes of doing a work, (9) either the willed is of the many kinds which are his will, (10) or the quality is of one kind which is as it is qualified? ; (11) so from the many kinds of work of the creator z¢ is manifest that his work is willed and requisite. 12. And his will is owing to a necessity of different limit ?, (13) because his will was a requisite for the power of the original evolution.
14. The purpose and cause of a work are before the necessity, (15) because while the purpose of the necessity of a work does not occur, the necessity does not exist. 16. The purpose of a work arises from the cause, towards which the necessity of that work instigates. 17. The necessity ad willing of a thing which is caused exist; (18) and a cause of the necessity of a thing owing to its own self is not well suited, (19) because the cause arises from progression,
(20) concerning which an indicator is the purposed work that is sagacious. 21. The purpose is owing to a cause, the cause is owing to promptitude (ast4z), the promptitude is owing to an exception (ba74), the exception is owing to an injurer, and the injury is owing to an opponent, without further words.
21. The purpose is owing to a cause, the cause is owing to promptitude (ast4z), the promptitude is owing to an exception (ba74), the exception is owing to an injurer, and the injury is owing to an opponent, without further words.
22.1 have also shown’, on this subject, through inevitable knowledge and through analogy, the making and qualification of the world and its circumstances avd appliances. 23. From the making and qualification of the world is manifested a maker and qualifier; (24) and‘ [through the purposely-made
? By necessity, and not exhibiting any freedom of will on the part of its maker.
* That is, not limited by anything in his work of creation.
5 In Chap. V, 46-91.
‘ The passage in brackets is omitted by AK, PB3, MH19, L23,
152 SIKAND-GOMANIK viGAR.
work of the sagacious creator, (25) owing to] the purposely-made work!, is manifested the existence of an injurer from without.
Cuapter VIII.
1. Again, about the existence of a competing axd different original evolution ?, here are these (2) that are manifest from the good and evil which are in the world, (3) and the particulars of z¢s good maker which are self-limited. 4. Such as darkness and light, (5) erudition and ignorance, (6) perfume and stench, (7) life and death, (8) sickness and health, (9) order (d&d@) and disorder, (10) distress and freedom from care (4z4dih), (11) aud other co-existing? factors whose certain existence is visible in every district and \and, and every age. 12. So that no district ov land whatever is discovered, nor yet any age has existed or shall exist, (13) wherein these good and bad terms and particulars Zave not existed or do not . exist. 14. And it is not possible to say, as to any place or age, that good and evil are changeable in themselves by their own nature.
15. So, moreover, of the other co-existences whose difference is not through different duty, through different species, ov through different quality —(16) as the difference of those of a like nature among one another, such as male azd female, (17) of the varieties evidently by mistake, as it is necessary to complete the meaning of the sentence.
1 Made forthe purpose of frustrating the designs of the fiend, which he foresaw (see Chap. VIII, 51, 71).
* See Chap. IV, 73n.
* And, therefore, competing, as their natures are different.
CHAPTER VII, 25—VIII, 29. 153
1 Made forthe purpose of frustrating the designs of the fiend, which he foresaw (see Chap. VIII, 51, 71).
* See Chap. IV, 73n.
* And, therefore, competing, as their natures are different.
CHAPTER VII, 25—VIII, 29. 153
of scents azd flavours, and of the sun avd moon and stars, whose difference is not through different nature, but through different duty, through different qualification, and through different construction, which are such as are attainable for various duties—(18) the good and evil, light and dark, ad other different natures are then their distinction not through different duty, but through different nature, (19) the incompatible quality and the injuriousness which are manifest zz them, one towards the other. 20. Therefore, when good is there}, the non-existence of evil is unquestionable ; (21) when light 4as come, darkness isremoved. 22. Even so of the other co-existences ? whose incompatibility and injuriousness together are owing to the cause of difference of nature, (23) because, in the worldly existence, there is a manifestation of the competing nature and injuriousness of the things, one towards the other.
24. The worldly existence is the fruit of the spiritual, and the spiritual is its root, (25) because ‘ fruit is obtained through a root. 26. J like manner the giver of the evidence arisen among the intelligent is clear. 27. Of the worldly exzstence being the fruit, amd the spiritual being the root, the evidence is this, (28) when the progress (madan6) of every visible avd tangible thing from imperceptibility to perceptibility is explicitly manifest. 29. Because the arising of mankind and other creatures,
1 Sans. has ‘so that where (yatra) good is,’ which has induced JE to insert Paz. edar for Sans. yatra, so as to make the author say ‘when good is here (in this world), the non-existence of evil there (in the other world) is unquestionable.’ A noteworthy instance of punctilious blundering, on the part of a revising copyist, making an author say more than he means.
2 Mentioned in §§ 5-11; those in § 4 having been just referred to.
p. 154
who are visible and tangible, from a spiritual exzstence which is invisible azd intangible is known, (30) as much as the mirrored length avd breadth of the body beimg an emanation of itself. 31. And the perceptibility of the body of man and other creatures was imperceptible azd invisible in the semen which is derived from their fathers ; (32) the semen itself, too, came into perceptibility, visibility, avd tangibility in the skin? of the fathers.
33. It is now possible to know inevitably? that this worldly exstence, which is visible and tangible, is produced and has arisen from a spiritual exzs¢tence which is invisible avd intangible. 34. J” like manner the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are themselves a spiritual s¢aze, is unquestionable.
34. J” like manner the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are themselves a spiritual s¢aze, is unquestionable.
35. When ¢hese are seen by us, in the worldly existence, the competing nature, formation, and injuriousness of one towards the other, even as to the property of the spiritual exzstence, (36) which is the root of the worldly one; (37) and, z# like manner, there is no doubt of the existence of its fruit of worldly possessions ; (38) this is that which is manifest as regards a competing nature. 39. Then‘ its purpose and cause weve indicated by me above‘, which are the sagaciously working of the creator,
(40) who created the creature which is an indicator of the existence of an opponent.
1 That Nér. thus read pést is shown by his Sanskrit translation of the word, but the original word was probably pést, ‘the back.’
3 See Chap. V, 12-14 for the technical meaning of this word.
5 As in the case of death and decay.
* Reading adinasam, ‘then its by me,’ which is the Pahlavi form indicated by the Paz. ainaum of Nér. (see Mkh. IX, 6 n).
5 Chap. VII, 4, 5, 19-21.
CHAPTER VIII, 30-56.
41. For z¢ is known that work due to workers is of two kinds, designed or qualified. 42. That which is designed is of three kinds. 43. Two are due to the wise and sagacious; (44) either through seeking for their own working of advantage and benefit, (45) or through removing and keeping away the harm and evil which are from without. 46. And one is due to the ignorant avd unwise, (47) done defectively and without a purpose. 48. From the wise and sagacious, work ought! not to arise without a purpose azd without a cause.
49. As the sagacious creator, who is all-knowing, perfectly capable, ad fully complete in his own self, has sought that which is not a necessity for any advantage and aggrandizement of his from without 2,
(50) it is, therefore, necessary to understand that the purpose azd causes of his works are of that one
kind *, (51) to remove azd keep away the harm which .
is due to his opponent and the injurer who may arise from without, which is itself the purpose and cause of the creation of the creatures. 52. Also this, that that sagacious creator is good-willed, (53) and his will is all goodness. 54. The creatures were also created by him predominantly of his own will. 55. And the completely-stirring desire of him who is good-willed azd sagacious is to subdue‘ evil and make z¢ extinct, (56) for while evil is not subdued the
1 Reading sazéd, as in JE, because, although AK, PB3, MH19 have Paz. sahed, ‘seems,’ Nér. uses Sans. saknoti. .
2 And, therefore, cannot have been actuated by the design mentioned in § 44.
5 Mentioned in § 45.
* Reading khvaftané, instead of Paz. anaftan, whichis almost identical in writing; and making a similar correction in § 56.
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156 SIKAND-GOMAN{K vicAR.
uses Sans. saknoti. .
2 And, therefore, cannot have been actuated by the design mentioned in § 44.
5 Mentioned in § 45.
* Reading khvaftané, instead of Paz. anaftan, whichis almost identical in writing; and making a similar correction in § 56.
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156 SIKAND-GOMAN{K vicAR.
will of him who is good-willed is not fulfilled. 57. And this, that the goodness of that sagacious creator is manifest from creativeness, cherishing, and protection, and from commanding and teaching the means of putting away the path of evil and causing forbearance from crime; (58) also from the qualities and powers of the body in pain and sickness from without.
59. And, as a cause of the body, (60) to remove and keep away the opponent who comes to the body, and to 6e the maintenance, the cause of maturity, and the cause of growth of animals avd sprouting plants’, through the power of maintaining and cherishing their qualities, there is a co-operator who is scripturally called the Fravash*. 61. And through those four powers that are accumulative, which are the powers of attracting, seizing, digesting, avd extracting—(62) and which, owing to the creator’s sagacity of every kind, are co-operators with proportionate power for keeping away the pain and sickness of various kinds which are owing to the opponent, who is working defectively and desirous of evil—(63) and through others ¢haé are of like strength avd auxiliary, the good will of the creator is manifest.
1 Paz. r6dam&né, which Nér translates by the Sanskrit for ‘trees and grains ;’ and the occurrence of the latter word has induced some reviser of AK to alter the following words zér-i dar, ‘power of maintaining,’ into zérid4é4, ‘grains,’ which alteration has been adopted by MH1g and PB3, but the latter has also z6r-i dara inserted in the margin, while JE has both readings in the text which thus means ‘through the power of maintaining and cherishing the quality of grains.’
* The guardian spirit or spiritual representative of each object created by Aflharmazd, which acts for that object in the spiritual world (see Mkh. XLIX, 23).
CHAPTER VIII, 57-73. 157
64. Of this, too, that this ove is no creator of the pain and death which are dissipaters of the body, who is good-willed azd a maintainer and cherisher of the body, (65) the evidence is even from this, when the sagacious creator is not a sufferer from sorrow (apakhshad4r) and performing penitence, (66) and is no dissipater and disabler of his own achievements’, (67) because #e is sagacious and _ allknowing.
68. As to this other and the sorrow and penitence of the kind which is owing to his own work, it is fitting to speak about him as of deficient knowledge, incomplete wisdom, and inconclusive understanding.
69. As work does not arise from the wise and sagacious without a purpose avd without a cause *,
(70) zm like manner work from the unwise and ignorant azd those of inconclusive understanding is all defective, without a purpose, avd without a cause’.
71. And that sagacious owe is a contriver, working sagaciously avd methodically, for keeping away that defective work and inconclusive understanding from his own creatures,
72. He who is working defectively produced distorted‘ and entangled scriptures among the creatures; (73) because this is known, that it is not possible so to keep away and cramp® him who is a moving avd living nature in a boundless void, and
1 Sans. has ‘creatures.’ 2 See § 48.
® See §§ 46, 47.
* Assuming that P4z. farstnmazd (Sans. gumphita) stands for Pahl. paréin-hémand.
5 Paz. awefsfiidan (Sans. sankofayitum); but it may be noted that the Pahlavi equivalent of this word might be easily read apasagagintdand, ‘to disorganize.’
p. 158
to become without risk of injury’. 74. But, though he does not become entangled, fenced in, and captive, (75) 4e is spreading anguish into the entanglement and captivity, and z¢ is a means of grievous punishment. 76. Only while a complete wiping away of the anguish due to him, and complete information as to his own ignorant activity do not arise, he has meditated* with lying falsehood on that which is connected therewith. 77. And the complete capability of the almighty creator is the wiping away of the anguish.
78. Owing to the complete wiping away of anguish, through the almightiness of the sagacious creator, he casts 47m back impotent into the boundless void. 79. And the good creatures thereby become fearless, immortal, azd undistressed (80) ¢hkrough the completely methodical sagacity and discernment of means of that omniscient creator of good beings.
81. From observation of possessions the difference of things is manifest. 82. And the difference is of two kinds, as mentioned above*. 83. One is difference of operation, and the other is difference of nature. 84. Difference of operation is owing to- ‘mutual assistance and united strength‘, (85) and difference of nature is owing to want of an adapter
1 From him, the evil spirit, who is said to have left his native abyss and come on towards the light, through the void which intervened (see Bd. I, 3-5, 9).
2 So in P4z.—Sans.; but ‘he meditates’ is more probable, and would be written in the same manner in Pahlavi.
® Perhaps referring to the ‘two series of things’ mentioned in Chap. VI, 13-15, but the connection is not very clear.
* Because co-operation in complicated work tends towards division of labour.
CHAPTER VIII, 74-I0], 159
and ¢o opposition. 86. And not in a single place is a permanence of possessions manifest.
VI, 13-15, but the connection is not very clear.
* Because co-operation in complicated work tends towards division of labour.
CHAPTER VIII, 74-I0], 159
and ¢o opposition. 86. And not in a single place is a permanence of possessions manifest.
87. If one of anything shall exist azd one does not exist, 24s name shall exist, (88) for the sake of recognising things, one from the other, and preserving the name. 89. The bad, by separation from the good existence, is originally evolved zz such a manner that the one is really no cause of the other. 90. Because each one is existent (att-hé6mand) through its own self,(91) owing to the perpetual injury avd antagonism which are manifestly theirs, one towards the other.
92. If any one shall say that, as the competing formations of the competitors are numerous—(93) such as good and evil, dark and light, perfume and stench, life azd death, sickness and health, pleasure and vexation—(94) there ought to be many other such original evolutions, many zz number and of many species; (95) then they may give this reply’,
(96) that, even when ¢here are many names and many species of competitors, still then all are within the compass? of two names. 97. And these two names are their including-source, which are good and evil.
98. Their different names and different species are tokens of these two sources.
99. There is nothing whatever that is not zz the compass of these two names. 100. Zhere has not been and wd/ not be anything which is not good or evil, or a mixture of both. 101. On which account
1 Sans. has ‘others give a reply ;’ but the Paz. any é, ‘ others,’ is certainly a misreading of Pahl. adin aé, ‘then this, or adinas, ‘then to him,’ in which latter case the phrase would be ‘ then they may give a reply to him.’ The proper Pazand for ‘other’ is aware or han.
® See Chap. IV, 12 n.
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z¢ is explicitly manifest that the original evolutions are two, avd not more; (102) and also this, that it is not possible for good to arise from evil, and evil from good.
103. From this, too, it is possible to understand’,
(104) that it is not possible for complete evil to arise from that thing which is filled with goodness. 105. If it be possible, then z¢ is not full; (106) because any one thing, when said ¢o ée full, is no place for anything else; (107) and when ¢here is no place for anything else, other things are not improved by it.
105. If it be possible, then z¢ is not full; (106) because any one thing, when said ¢o ée full, is no place for anything else; (107) and when ¢here is no place for anything else, other things are not improved by it.
108. If the sacred being de perfect in goodness and wisdom, the folly and evil of azy one are known not to arise from him. 109. If it be possible for them to arise from him, then 4e is not perfect. 110. If he de not perfect, it is not proper to glorify Aim for the sacredness of complete goodness. 111. If good and evil have crept on from the sacred being, he is imperfect in goodness. 112. If he de imperfect in goodness, 4e is imperfect in good information.
113. If fe de imperfect in good information, so also he is imperfect in wisdom, understanding, knowledge, intellect, and other appliances of sagacity. 114. If he be imperfect in wisdom, understanding, intellect, and knowledge, fe is imperfect in health. 115. If he be imperfect in health, he is apt to become sick.
116. If he be apt to become sick, Ze is imperfect in life.
117. If any one shall speak thus: ‘I always see that from one nature, such as ¢ha¢ of mankind, alike good and alike evil have always crept on, through actions owing to them,’ (118) that is for this reason,
1 MH 1g has ‘to maintain.’
CHAPTER VIII, 102-133. 161
because mankind are not perfect even in one ¢hzng. 119. And, on account of imperfection in goodness, evil has crept on from them;. (120) and also on account of imperfection, even in health, they become sick. 121. For the same reason they die, (122) because the cause of death is the struggling of two competing propensities within one nature. 123. There where two competing propensities exist within one nature, the occurrence of sickness and death is known.
124. If any one shall say that there are good and evil actions which, until they are done, do not exist,
(125) then they may give this reply}, (126) that the occurrence of an action apart from doing is as impossible as any propensity apart from a nature; and, as to the nature, (127) its? continuance and arrangement are then known thereby not to occur through its own self. 128. For when a man indulges in wrath, Vohiman® is far from there; (129) and when Vohiman holds the position, wrath is not there.
130. When a man tells a lie, truth is far from there‘;
(131) and when he speaks true, falsehood has no position there, and that man is called truthful. 132. So also when sickness as come, health is not there ;
(133) and when health 4as come, sickness as gone.
1 See § 95 n.
* Reading adfnasas, ‘then its thereby’ (with a double pronominal suffix), which is the original Pahlavi indicated by P4z. ainas (see Mkh. IX, 6n).
5 The archangel ‘good thought,’ who is said to hold the position and vanquish ‘evil thought,’ while the angel Srésh does the same as regards ‘wrath’ (see Dinkard, quoted in Dd. XCIV, rn; also Bd. XXX, 29).
ainas (see Mkh. IX, 6n).
5 The archangel ‘good thought,’ who is said to hold the position and vanquish ‘evil thought,’ while the angel Srésh does the same as regards ‘wrath’ (see Dinkard, quoted in Dd. XCIV, rn; also Bd. XXX, 29).
* Sans. adds ‘and that man is called false,’ which JE also inserts in Pazand in the margin, but all other manuscripts omit.
[24] M
p. 162
134. Just as a substance which is not moving can exist, (135) but movement, except in a substance, cannot exist.
136. About this chapter, too, collected as a summary, (137) do you reverently! and discreetly observe and instruct thereon.
CuapTer IX.
1. Other information about the existence of the competitor, similarly testified by the Dinkayd? manuscript (nipik), is here well noted for you. 2. For both this whzch zs written above and that which is written /eve are all grown from the seed which the glorified Attr-padtyavand sowed, (3) and from the original thanksgiving (sp4s) of the supremely learned Atdr-frobag, son of Farukh-z4d, himself.
4. The fourth® subject, which is from the Dinkavd, is about the existence of an opponent of the creatures and of an opponent earlier than the creatures, and is from the exposition of the good religion ‘.
_ '7 Assuming that Paz. daramaiha (Sans. sQkshmatay4) is a misreading of Pahl. gardmfkiha. It would more easily be a misreading of sharmakfh4, ‘modestly, but this term seems rather less likely to be applied by the author to his readers.
? See Chap. IV, 106, 107 for the names in these §§ 1, 2.
5 Assuming that Paz. ard ium (Sans. balish¢4o me) is a misreading of Pahl. arbafim. The first subject (see Chap. II, 1) consisted of the three questions of Mitré-atyy4r discussed in Chaps. II-IV. The second subject, about the existence of God, is contained in Chaps. V, VI. And the third subject, about the existence of an evil spirit competing with the creator, is debated in Chaps. VII, VI1II.
“ The third book of the Dinkard, which treats of a multitude of subjects ‘from the exposition of the good religion,’ does not appear
CHAPTER VIII, 134—Ix, 18. 163
5. That is, a knowledge of the existence of an opponent of the creatures is obtainable from the innermost recesses of the body of man even to the outermost odzects of which’ sight is susceptible, (6) and beyond those, within the certain limits of analogy.
7. The innermost recesses of man are the innermost of life, (8) and are seen through complete observation, within the same limits.
7. The innermost recesses of man are the innermost of life, (8) and are seen through complete observation, within the same limits.
g. This is, as ignorance is to erudition, (10) deceit to good disposition, (11) and falsehood to truth, (12) other defects of the capabilities which are the source of erudition, good disposition, and truth are the opponent, (13) and the cause of the wickedness of the soul. 14. Again, these irregularities of the rules of arrangement of the body, within the compass of the body, are the opponent, and the cause of the disintegration of the body. 15. Again, as fo these among the emanations, cold is the opponent of heat, dryness is of moisture, avd the other doers of mischief are opponents of the operations of existence.
16. Within time darkness is the opponent of light, stench of perfume, ugliness of handsomeness, unsavouriness of savouriness, poison of z¢s antidote, noxious creatures and the wolf of the well-yielding cattle, and the vile felon (mar) of the good man.
17. Beyond time the brigand planets (gadiig4n)? are the opponents of the work of the divine bestowers.
18. Beyond the knowledge obtainable of all these to contain the materials for this chapter. The author is, therefore, probably alluding to one of the two earlier books which have not yet been discovered.
1 Assuming that Paz. anda ne (for be) thim-i vas (Sans. yavat bigam asya) stands for Pahl. vad baratim-f agas.
* See Chap. IV, ro.
M 2
p. 164
champions susceptible to sight, are those who are within the limits of analogy! and the certain information of multitudes, the demons who are the opponents of the sacred beings.
19. The existence of an opponent before the creation of the creatures, and his coming to the creatures (20) after the creation of the creatures, and also to the creator, are presented comprehensibly through reasons which are suitable? and presentable, and through the provision of a remedy, a creation which is for a purpose. 21. This one statement (vakak) possesses five arguments (sAm4n). 22. One is the Jdezmg presented comprehensibly. 23. One is the dezmg presented through reasons. 24. One is the reasons which are presentable and suitable that the creation existed. 25. One is the remedy appointed for the creation. 26. And one is the creation of the creatures of the creator for a purpose.
27. The existence of these five arguments is manifest through the creations azd achievements themselves. 28. The presenting comprehensibly is wisely arranging the testimony of the effect? of the creatures,
(29) through the reasons presented, which are a de- | claration owing to the same sagacity. 30. The reason obtainable, that the creation existed, (31) with the arrangement of the creation so methodically, ought to arise from the suitable s¢ace of the
* Referring. to the two kinds of evidence, direct and indirect, mentioned in §§ 5, 6.
* So in § 24 and in Sans., though P4z. has ‘ obtainable’ here.
to the two kinds of evidence, direct and indirect, mentioned in §§ 5, 6.
* So in § 24 and in Sans., though P4z. has ‘ obtainable’ here.
® Assuming that the Paz. awar dugdé of AK stands for Pahl. bar gék4s (or gék4sih). MHrog has duv4é, and PB3, JE have dusaé, while Sans, means ‘ about the magnitude.’
CHAPTER IX, 19-45. 165
creation ; (32) and the suitable design of the creation itself possesses the testimony, through z¢s appearance. 33. The remedy appointed is a comprehensible and presentable demonstrator, (34) because it becomes a desire of knowledge and an appearance of the desire. 35. The deing created for a purpose is manifest through the desire of activity of the creation, both severally and naturally.
36. The evidences of the existence of an opponent before the creation of the creatures are many. 37. And one of them is the suitable s¢a¢e of the creation of the creatures, (38) because the limit of suitability is not well fitted for anything except necessity. (39) That which is inferred from suitability is necessity, from necessity haste, avd from haste the existence of an opponent who is before the suitable work which is the creation.
40. The evidence of the coming of the destroyer to the creatures, after the creation of the creatures, is the formation of the means of the creator, for encountering an opponent, before the arrival of the opponent, (41) which are omnisciently a provision before creation by the creator. 42. And there is a demonstrator of ¢hese same means of the creatures that is prepared, which is the struggling opposed to the opponent through the arrangement of ‘ther nature. 43. One duty of the nature of the creatures is the subduing of so much vexation. 44. Their preparation, too, is like a contest that is forming an enemy opposing the opponent, (45) and their natural desire for duty is removing all haste.
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CuapTer X,
1. Another subject is about the deliberating of the deliberators on unity, from which even the preparation of the duality is manifested.
2. It should be known, that whoever wishes to understand a creator, except when he gives trouble to his own life, (3) should meditate reverently’. 4. First, he fully understands his own body and soul,
(5) that is, who produced ¢hem, out of what, and for what purpose? 6. Also, who is his accuser and adversary; (7) and who is his friend and helper? 8. Likewise, who instigates him to commit crime, (9) of what nature zs he, (10) and how is it possible to escape him ?
6. Also, who is his accuser and adversary; (7) and who is his friend and helper? 8. Likewise, who instigates him to commit crime, (9) of what nature zs he, (10) and how is it possible to escape him ?
11. Then Ze is not able to understand him? as the creator through his nature and his coming to himself.
12. For when he bore the name of creator, then, with it, he brought these three creations® :—(13) creation, religion, and soul. 14. Because the name of creator is known from the occurrence of creation.
15. This zmpies that the creator of the creation created the creations for duty, (16) but does not release them from duty. 17. And the duty of the creatures is to understand and perform the will of the creator, (18) azd to abstain from what zs disliked by him. 19. To act by the will of the creator, and to abstain from what zs disliked by him, is to preserve the soul. 20. The will of the creator is not under-
1 See Chap. VIII, 137n. * His accuser and instigator.
S All MSS. have ‘he bore these three names ;’ but Nér. has evidently misread sem, ‘name,’ instead of d4m, ‘créature,’ both words being written alike in Pahlavi.
CHAPTER X, I-32. 167
stood, except from the religion of the creator. 21. And the religion is appointed by the creator free from doubt.
22. Now it is expedient to know that the sacred being appointed the religion for the understanding of his will, (23) and from the understanding of his will for the preservation of the soul are manifested the compassion and mercifulness of the sacred being.
24. From the preservativeness of the religion for the soul are manifested the grandeur and valuableness of the religion; (25) from the necessity of preserving the soul are manifested the defilement and delusion! of the soul; (26) avd from the defilement and delusion of the soul is manifested a defiler and deluder of the thoughts, words, azd deeds of mankind. 27. On the whole a corrupter of souls is manifest.
28. And now it is expedient for us to well recognise? and know, as to that defiler who is a corrupter of souls, of what nature Ze zs. 29. Because, if the creation azd achievement of the sacred being are said Zo de of a like nature, then how did the sacred being appoint the religion for the preservation of the soul? 30. That is not expedient for him—z/ a defiler and deluder of souls—to produce?’ as his own creation and will‘. 31. For if he be himself the creator, and be himself the defiler and corrupter of souls, azd nothing occurs except by his will, (32)
1 Paz. vydwani (see Chap. III, 22 n).
? Assuming that Paz. huzvardan (Sans. samsodhayitum) is a misreading of Pahl. ha-zinhardano.
5 Sans. ‘to announce.’
‘ Because it (the religion) is opposed to his supposed work as a deluder.
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then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make as a refuge? ?
samsodhayitum) is a misreading of Pahl. ha-zinhardano.
5 Sans. ‘to announce.’
‘ Because it (the religion) is opposed to his supposed work as a deluder.
p. 168
then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make as a refuge? ?
33. Now it is necessary for every intelligent person to understand azd to know thus much, (34) that is, from whom it is necessary for us to flee and to abstain, (35) and with whom is the hope, and with whom the maintenance, of our protection. 36. The method for this acquisition is nothing else but to understand the sacred being in 4zs nature, (37) because, as I wrote above’, z¢ is not only to know 47s existence, but it is necessary to understand 4zs nature and his will.
38. And I have observed, in the world, the sectarian belief of all maintainers of sects who hold [the two fundamental doctrines|*. 39. One is that which asserts that all the good and evil, which are in the world, are owing to the sacred being. 40. Azd one is that which asserts that all the good of the world, besides the hope of preserving the soul, is owing to the sacred being; (41) and the cause of all evil of the body, besides the risk of the soul, is owing to Aharman; (42) and all ¢hings have started from appointment dy these two origins into various formations and various subdivisions.
43. Now I have been an enquirer everywhere, for understanding the sacred being, as written above’,
As it would be, if he were the corrupter of souls.
2 The exclamation of the wicked soul after death, derived from Yas. XLV, 1 (see Mkh, II, 139).
® See Chap. V, 6-9.
‘ The words in brackets are omitted in AK, PB3, MHrg, but occur in Sans. and the later MSS.
5 Chap. I, 36, 37.
CHAPTER X, 33-56. 169
fervent-minded in the investigation of his religion and will; (44) as likewise I have wandered, for the sake of investigation, to the region without and the land of the Hindis, and ¢o many different races. 45. Because, as Zo religion, I did not admire that which was in supremacy!, (46) but J sought that which was more steadfast and more acceptable in wisdom and testimony. 47. I went also into association with many different races, (48) until a time (49) when, owing to the compassion of the sacred beings, and the strength, glory, and power of the good religion, I escaped from much gloomy depth and ill-solvable doubt.
50. By the united power of knowledge of the religion (51) and the well-reflecting writing of the wise,
(52) the marvellous allegorical? writings of the learned Attr-padtyavand®, (53) and by that writing which the glorified Réshan‘, son of Atdr-frébag, prepared—(54) for which he appointed the name of the Réshan manuscript (niptk)—(55) azd likewise that for which the supremely learned and righteous Atdr-frébag’, son of Farukh-z4d, (56) who was the
1 Probably a guarded allusion to Muhammadanism which it was then unsafe to disparage openly, as is evident from the rarity of its name in Pahlavi writings.
? Or ‘the miracle-resembling.’
8 See Chap. IV, 106.
* A commentator whose opinions are often quoted in Pahlavi writings (see Sls. I, 4 n). His father was probably the early editor of the Dinkard mentioned in §§ 55-57, though it is hazardous to rely upon a single name for identifying an individual. In that case he must have been a younger brother of the Zarattst-i Atdr-fr6bag&n who succeeded his father as ‘leader of the good religion,’ and revised the Dinkard, as mentioned in the last paragraphs of its third book.
5 See Chap. IV, 107.
T70 SIKAND GOMANiK VIGAR.
leader of those of the good religion, (57) appointed the name of the Dinkard manuscript—owing to és explaining the religion'—(58) I am saved from the many doubts, delusions, deceits, and follies of sects, (59) and, especially, from those of the deceivers, the very great and very mighty, very evil-teaching and empty-skulled? Manicheans’, (60) whose devotion is witchcraft, whose religion is deceitfulness, and whose teaching is folly and intricate secret proceedings.
61. I have been deliberately confirmed by the power of wisdom and the strength of knowledge of the religion, (62) not through obstinate faith ‘, but by the pure revelation opposed to the demon >, which is the decision of Athaymazd (63) that was taught by the creator Afhaymazd to the righteous Zaratist °,
64. Zaratiist came alone, on a true mission, to the lofty portal of Kat Gust4sp’, (65) and the religion was taught by him, with a powerful tongue, to Kai Gust4sp and the learned, through the speech of wisdom, through manual gestures, through definite words, through explanation of many doubts, and through presentation of the visible testimony of the
' The probable meaning of dinkard is ‘acts of the religion.’ See also Chap. IV, 107 n.
® Reading rat-mastarg. For rat Nér. has read rad, ‘ pontiff, which is written in the same manner; his translation being Sans. guru, while his P4z. rad has become raé in AK, PB3, MH 1g, but has again become rad in JE.
5 See Chap. XVI.
* Assuming that P4z. sakht-viré6dasnih& stands for Pahl. sakht-viréyisnfha.
5 That is, the Vendidad. ' § See Mkh. IJ, ro.
7 See Mkh. XIII, 14, XXVII, 68-76.
CHAPTER X, 57-71. 171
archangels, ¢ogether with many miracles. 66. And a greatness in power which is not the destiny of worldly existences was theirs who saw him of the vehement guardian spirit. 67. And Kat Spenddad! and Zargar*? and other voyal sons (z4dak), instigating the many .conflicts and shedding the blood of those of the realm, accepted the religion as a yoke 8, (68) while they even wandered to Ariim ‘4 and the Hindds, outside the realm, in propagating the religion.
67. And Kat Spenddad! and Zargar*? and other voyal sons (z4dak), instigating the many .conflicts and shedding the blood of those of the realm, accepted the religion as a yoke 8, (68) while they even wandered to Ariim ‘4 and the Hindds, outside the realm, in propagating the religion.
69. Owing to progress onwards it came in succession to the descendants of the divinities 5, the rulers who were those of the Kay4n race who were exalted ones. 70, Axd still onwards even until the achievement with melted metal pouring upon the chest of the glorified Attr-pad*, son of Maraspend, in the reign of that divinity (bagh) Shahpdr, the king of kings who was the son of Atharmazd’, in a controversy with apostates of different species of many kinds. 71. He was preserved from those most
? Misread Spudakht by Nér. He was a son of Kat Gustdsp, and called Spent6-data in the Avesta, and Isfendiy4r in Persian.
3 Av. Zairivairi, Pers. Zarir, a brother of Kat Gustdsp (see Bd. XXXI, 29).
® Literally ‘ for the neck,’ assuming that Paz. 6-£a 6i is an erroneous reading of Pahl. va/ 4avarman, as in Mkh. XXXIX, 30.
* Asia Minor was so called from having been a portion of the Roman empire in Sasanian times.
° Paz. bay&éna (Sans. mahat) is evidently a misreading of Pahl. bag4n4n, a term referring to the Sasanian kings who adopted the title of bag?, ‘divinity,’ in their inscriptions (see also § 70), and claimed to be descended from the old dynasty of Kayan kings.
* The supreme high-priest and prime minister of king Shahpar IT (a.p. 309-379), who underwent the ordeal of melted metal for the sake of proving the truth of the religion.
* King Aftharmagd II (a.p. 300-309).
p. 172
mighty apostates, who are called even by the name of their desires}.
72. And the Artimans*, who have been, at various periods, termed untruthful®, ave asked many ill-solvable questions of this religion ; (73) dud there has been no doubtfulness of any question that is explained by this religion, (74) and the learned of the country of Iran have always been sustainers of victory among them. 75. Not like other sects whose religion is secretly progressive and deceiving, delusively for the deceived, ad undutifully among the customs and assemblages of the less-informed, unintelligent, and demon-natured whose information was nothing whatever of knowledge and understanding of wisdom. 76. Then, so far as the assemblages that are very secretly deceived and deluded by them, nobody is presented for detection (Ask4rakth); (77) de¢ afterwards, owing to the capture of the many of little knowledge and unintelligent opinions who are deluded by them, it is discovered they are provided with much mutually afflicting speech, falsehood, ad disconnection, which are their religion.