Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Li5 (written about a.p. 1737) Pahlavi, No. 15 in the India Office Library at London. It contains Chaps. I, 4-V, 71. L23 (written by the same-hand) Pazand, No. 23 in the same library ; containing Chaps. I, 34-VIII, 23. MH 1g (about 150 years old) Paz.-Gug., No. 19 of the Haug Collection in the State Library at Munich. It contains Chaps. I, 1- XI, 201. PB3 (more than a century old) P4z.-Sans., No. 3 of the Burnouf Collection in the National Library at Paris. It contains Chaps. I, 5-X, 66. R (modern) Pahl.-P4z.-Sans.-Pers., formerly belonging to Mr. Romer, and now partly in the India Office Library at London, and partly in No. 10 of the Miller Collection in the State Library at Munich. It contains Chaps. I, 25-V, 57. SIKAND-GUMANIK VIGAR. Cuapter I. 1. Jw the name of Adharymazd, the lord, the greatest and wise, [the all-ruling, all-knowing, and almighty, (2) who is a spirit even among spirits, (3) and from his self-existence, single in unity, was the creation of the faithful. 4. He also created, by his own unrivalled power, the seven supreme archangels?,] all the angels of the spiritual aza@ worldly ’ existences, (5) and the seven worldly characteristics? which are man, animals, fire, metal, earth, water, and plants. 6. And man was created by him, as a control of the creatures, for the advancement of Azs will. 7. From him likewise came? a¢ various times, through 1 The passage in brackets is omitted in several Pahl. MSS., many of which commence at this point, but it is found in K28, BM, and others, and also in the Paz. MSS. and Sans. version. The first epithet, ‘all-ruling,’ which it contains is likewise omitted in a few Paz. MSS., while others add a further laudatory passage at that point, which is evidently a modern interpolation. The seven archangels include Aiharmazd himself (see Bd. I, 26 n). 2 So in the Pahl. MSS. and Sans. version, and also in MHrg and PB3, which latter follows the oldest Paz. MS. (AK) very closely ; but §§ 1-16 have been lost from AK itself. Several other P&z. MSS. substitute ‘creations.’ * So understood by Néryésang, but the original Pahlavi could have been translated by ‘he likewise sent,’ because the Huzvaris yatOnd, ‘came, and sedrund, ‘sent,’ are written alike. 118 SIKAND-GOMANIK VIGAR, his own compassion, mercifulness to his own creatures, religion, and a natural desire of the knowledge of purity azd contamination. 8. So, also, as ¢o the intellect, understanding, wisdom, knowledge, consciousness, avd guardian spirit—which are the appliances of the soul that are seeking information of these spiritual appliances, the five which are the sight, hearing, smell, taste, avd touch, (9) through the five worldly appliances, which are the eye, the ear, the nose, the mouth, and the rubbing surfaces of the whole body—{10) he likewise created man with the accompaniment of these appliances, for the management of the creatures.
211. He also created the religion of omniscience like an immense tree, (12) of which ¢herve are one stem, two branches, three boughs, four twigs, and five shoots’, 13. And its one stem is agreement. 14. The two branches are performance and abstinence. 15. The three boughs are Humat, Hdikht, and Huvarst, which are good thoughts, good words, and good deeds. 16. The four twigs are the four classes of the religion, by whom the religion and world are prepared, (17) which are priesthood, warriorship, husbandry, azd artisanship. 18. The five shoots are the five rulers whose scriptural names are the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, amd the supreme Zaratist. 19. And the one chief of chiefs, who is the king of kings, is the ruler of the world. 20. Likewise, the work manifested by him in the world—which is man—is in the likeness of these four * The last two terms were, no doubt, Pahl. s4k and barg-g4h, of which the Péz. désaa and brisaa are merely misreadings. CHAPTER I, 8-31. 119 classes of the world. 21. As unto! the head is priesthood, (22) unto the hand is warriorship, (23) unto the belly is husbandry, (24) azd unto the foot is artisanship. 25. So, also, of the four capabilities (hunardn) that are in man—which are temper, ability, wisdom, and diligence—(26) unto temper (khim) is priesthood, as the greatest duty of priests is the temper that they do not commit sin on account of shame and fear ; (27) unto ability (hunar) is warriorship, that is, the most princely adornment of warriors is the ability which is expended, the manliness which is owing to self-possession (khvadth) ; (28) unto husbandmen is the wisdom (khirad@) which is strenuous performance of the tillage of the world, amd continuance unto the renovation of the universe ; (29) and unto artisans is the diligence (tukhsh4kih) which is the greatest advancement of their class. 30. This arrangement? of every kind is upon one stem, truth and agreement, opposing the fiend and his appliances which are co-existent. 31. These’, which are recounted by me, are of many kinds and many species, as many are religious aza@ many believing at a period that all are mutually afflicting‘, 2 Or ‘over.’ This comparison of these four parts of the body to the four classes of men is mentioned several times in the Dinkard, especially in the latter part of the fourth book. 2 That is, the ordinances of religion (see §§ 11-13). 8 The various heterodox religions, here assumed to be appliances of the fiend for misleading mankind, which the author discusses in the course of his arguments hereafter. * Assuming that Paz. azbas& stands for Pahl. hanbéshin, as in Mkh. I, 37. It might be hf-béshin, ‘ well-afilicting,’ but this would not be so easily reconciled with the meaning ‘inconsistent’ which the word often assumes, as in Chaps. XIII, 145, 147, XV, 77, XVI, 42. 120 SIKAND-GOMANIK VIGAR.
3* Assuming that Paz. azbas& stands for Pahl. hanbéshin, as in Mkh. I, 37. It might be hf-béshin, ‘ well-afilicting,’ but this would not be so easily reconciled with the meaning ‘inconsistent’ which the word often assumes, as in Chaps. XIII, 145, 147, XV, 77, XVI, 42. 120 SIKAND-GOMANIK VIGAR. co-existent destroyers and injurers, one as regards the other. 32. And with the mutual afflictiveness, destructiveness, and combativeness which are theirs, one towards the other, they! afterwards also contend against the one truth co-operatively avd with united ~ strength. 33. The possession of truth is the one power of the faithful, through the singleness of truth. 34. The many kinds of falsehood, whzch must become confused and mutually afflicting to many, are, in the aggregate, from one source of deceitfulness. 35. As éo that, this composition is provided by me, who am MardAn-farukh? son of Athaymazd-dad,as I saw in the age much religiousness azd much good consideration of sects (késh4n) of many species ; (36) and I have been fervent-mindedly, a¢ all times in my whole youthful career, an enquirer and investigator of the truth of them. 37. For the same reason I have wandered forth also to many realms and® the seashore. 38. And of these compendious statements which, owing thereto‘, are an enquiry of those desiring the truth, and®a collection and selection (vigidan5) of 1 The heterodox religions. ? As this name has not been found elsewhere, nothing further is known about the author of this work than can be gathered from the few statements he has made in the work itself. He lived probably in the eighth or ninth century of the Christian era, as he mentions oe Dinkard edited by Atr-frébag in Chaps. IV, 107, V, 92, IX, 1, X, 57, XII, 1, and also the Réshan commentary prepared by Rite frObag’s son (see Chaps. X, 53, 54, XI, 213); but he does not allude to the later edition of the Dinkard, prepared by Atdr-pad, son of Hémid, who was living in the latter part of the ninth century (see Bd. XXXII, 11 n). 8 Sans. ‘on.’ This statement is very similar to that in Mkh. I, 35. * Reading agas, instead of the similarly-written afas, ‘and of it.’ 5 Reading afas, instead of agas here. CHAPTER I, 32-48. 121 it, for these memoranda, from the writings and memoranda of the ancient sages and high-priests of the just —and especially those of the glorified Attr-padty4vand'!—thename Sikand-gimA4ntk Vigar? is appointed by me. 39. As it is very suitable for explaining away the doubts of new learners about the thorough understanding of the truth, the blessedness and truth of the good religion, and the inward dignity of those free from strife.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Li5 (written about a.p. 1737) Pahlavi, No. 15 in the India Office Library at London. It contains Chaps. I, 4-V, 71. L23 (written by the same-hand) Pazand, No. 23 in the same library ; containing Chaps. I, 34-VIII, 23. MH 1g (about 150 years old) Paz.-Gug., No. 19 of the Haug Collection in the State Library at Munich. It contains Chaps. I, 1- XI, 201. PB3 (more than a century old) P4z.-Sans., No. 3 of the Burnouf Collection in the National Library at Paris. It contains Chaps. I, 5-X, 66. R (modern) Pahl.-P4z.-Sans.-Pers., formerly belonging to Mr. Romer, and now partly in the India Office Library at London, and partly in No. 10 of the Miller Collection in the State Library at Munich. It contains Chaps. I, 25-V, 57. SIKAND-GUMANIK VIGAR. Cuapter I. 1. Jw the name of Adharymazd, the lord, the greatest and wise, [the all-ruling, all-knowing, and almighty, (2) who is a spirit even among spirits, (3) and from his self-existence, single in unity, was the creation of the faithful. 4. He also created, by his own unrivalled power, the seven supreme archangels?,] all the angels of the spiritual aza@ worldly ’ existences, (5) and the seven worldly characteristics? which are man, animals, fire, metal, earth, water, and plants. 6. And man was created by him, as a control of the creatures, for the advancement of Azs will. 7. From him likewise came? a¢ various times, through 1 The passage in brackets is omitted in several Pahl. MSS., many of which commence at this point, but it is found in K28, BM, and others, and also in the Paz. MSS. and Sans. version. The first epithet, ‘all-ruling,’ which it contains is likewise omitted in a few Paz. MSS., while others add a further laudatory passage at that point, which is evidently a modern interpolation. The seven archangels include Aiharmazd himself (see Bd. I, 26 n). 2 So in the Pahl. MSS. and Sans. version, and also in MHrg and PB3, which latter follows the oldest Paz. MS. (AK) very closely ; but §§ 1-16 have been lost from AK itself. Several other P&z. MSS. substitute ‘creations.’ * So understood by Néryésang, but the original Pahlavi could have been translated by ‘he likewise sent,’ because the Huzvaris yatOnd, ‘came, and sedrund, ‘sent,’ are written alike. 118 SIKAND-GOMANIK VIGAR, his own compassion, mercifulness to his own creatures, religion, and a natural desire of the knowledge of purity azd contamination. 8. So, also, as ¢o the intellect, understanding, wisdom, knowledge, consciousness, avd guardian spirit—which are the appliances of the soul that are seeking information of these spiritual appliances, the five which are the sight, hearing, smell, taste, avd touch, (9) through the five worldly appliances, which are the eye, the ear, the nose, the mouth, and the rubbing surfaces of the whole body—{10) he likewise created man with the accompaniment of these appliances, for the management of the creatures.
211. He also created the religion of omniscience like an immense tree, (12) of which ¢herve are one stem, two branches, three boughs, four twigs, and five shoots’, 13. And its one stem is agreement. 14. The two branches are performance and abstinence. 15. The three boughs are Humat, Hdikht, and Huvarst, which are good thoughts, good words, and good deeds. 16. The four twigs are the four classes of the religion, by whom the religion and world are prepared, (17) which are priesthood, warriorship, husbandry, azd artisanship. 18. The five shoots are the five rulers whose scriptural names are the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, amd the supreme Zaratist. 19. And the one chief of chiefs, who is the king of kings, is the ruler of the world. 20. Likewise, the work manifested by him in the world—which is man—is in the likeness of these four * The last two terms were, no doubt, Pahl. s4k and barg-g4h, of which the Péz. désaa and brisaa are merely misreadings. CHAPTER I, 8-31. 119 classes of the world. 21. As unto! the head is priesthood, (22) unto the hand is warriorship, (23) unto the belly is husbandry, (24) azd unto the foot is artisanship. 25. So, also, of the four capabilities (hunardn) that are in man—which are temper, ability, wisdom, and diligence—(26) unto temper (khim) is priesthood, as the greatest duty of priests is the temper that they do not commit sin on account of shame and fear ; (27) unto ability (hunar) is warriorship, that is, the most princely adornment of warriors is the ability which is expended, the manliness which is owing to self-possession (khvadth) ; (28) unto husbandmen is the wisdom (khirad@) which is strenuous performance of the tillage of the world, amd continuance unto the renovation of the universe ; (29) and unto artisans is the diligence (tukhsh4kih) which is the greatest advancement of their class. 30. This arrangement? of every kind is upon one stem, truth and agreement, opposing the fiend and his appliances which are co-existent. 31. These’, which are recounted by me, are of many kinds and many species, as many are religious aza@ many believing at a period that all are mutually afflicting‘, 2 Or ‘over.’ This comparison of these four parts of the body to the four classes of men is mentioned several times in the Dinkard, especially in the latter part of the fourth book. 2 That is, the ordinances of religion (see §§ 11-13). 8 The various heterodox religions, here assumed to be appliances of the fiend for misleading mankind, which the author discusses in the course of his arguments hereafter. * Assuming that Paz. azbas& stands for Pahl. hanbéshin, as in Mkh. I, 37. It might be hf-béshin, ‘ well-afilicting,’ but this would not be so easily reconciled with the meaning ‘inconsistent’ which the word often assumes, as in Chaps. XIII, 145, 147, XV, 77, XVI, 42. 120 SIKAND-GOMANIK VIGAR.
3* Assuming that Paz. azbas& stands for Pahl. hanbéshin, as in Mkh. I, 37. It might be hf-béshin, ‘ well-afilicting,’ but this would not be so easily reconciled with the meaning ‘inconsistent’ which the word often assumes, as in Chaps. XIII, 145, 147, XV, 77, XVI, 42. 120 SIKAND-GOMANIK VIGAR. co-existent destroyers and injurers, one as regards the other. 32. And with the mutual afflictiveness, destructiveness, and combativeness which are theirs, one towards the other, they! afterwards also contend against the one truth co-operatively avd with united ~ strength. 33. The possession of truth is the one power of the faithful, through the singleness of truth. 34. The many kinds of falsehood, whzch must become confused and mutually afflicting to many, are, in the aggregate, from one source of deceitfulness. 35. As éo that, this composition is provided by me, who am MardAn-farukh? son of Athaymazd-dad,as I saw in the age much religiousness azd much good consideration of sects (késh4n) of many species ; (36) and I have been fervent-mindedly, a¢ all times in my whole youthful career, an enquirer and investigator of the truth of them. 37. For the same reason I have wandered forth also to many realms and® the seashore. 38. And of these compendious statements which, owing thereto‘, are an enquiry of those desiring the truth, and®a collection and selection (vigidan5) of 1 The heterodox religions. ? As this name has not been found elsewhere, nothing further is known about the author of this work than can be gathered from the few statements he has made in the work itself. He lived probably in the eighth or ninth century of the Christian era, as he mentions oe Dinkard edited by Atr-frébag in Chaps. IV, 107, V, 92, IX, 1, X, 57, XII, 1, and also the Réshan commentary prepared by Rite frObag’s son (see Chaps. X, 53, 54, XI, 213); but he does not allude to the later edition of the Dinkard, prepared by Atdr-pad, son of Hémid, who was living in the latter part of the ninth century (see Bd. XXXII, 11 n). 8 Sans. ‘on.’ This statement is very similar to that in Mkh. I, 35. * Reading agas, instead of the similarly-written afas, ‘and of it.’ 5 Reading afas, instead of agas here. CHAPTER I, 32-48. 121 it, for these memoranda, from the writings and memoranda of the ancient sages and high-priests of the just —and especially those of the glorified Attr-padty4vand'!—thename Sikand-gimA4ntk Vigar? is appointed by me. 39. As it is very suitable for explaining away the doubts of new learners about the thorough understanding of the truth, the blessedness and truth of the good religion, and the inward dignity of those free from strife.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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