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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is 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. 40. And it is composed and arranged by me not for the wise and talented, but for preceptors (farhangtkAn)* ad those newly qualified. 41. So that, while many become freer from doubt about the miraculousness and blessedness of the statements of the good religion and primitive faith, (42) I am still begging of distinguished sages, (43) that whoever wants to look, should not look‘ to the religion of the particular speaker azd composer, but to the greatness of the truth, blessedness, and definite statements of the ancient sages. 44. Because I, who am the composer, do not hold the station of teaching, but that of learning. 45. And it seemed to me, through liberal thought, a statement, from that knowledge of the religion, destined and important even for new learners. 46. Because 4e who distributes to the worthy, out of the little knowledge which is his, is more acceptable than he who knows much aad the worthy are without benefit ad without help from him. 47. Since those ancient sages decided, (48) that liberality is of three kinds, of thought, of word, and 1 See Chap. IV, 106. 3 ‘Doubt-dispelling explanation.’ 8 Sans. has ‘ students.’ * Sans. has ‘you should not look.’ 122 SIKAND-GOMANIK VIGAR. of deed. 49. Liberality of thought decng that whose wishing of happiness for any others whatever, of a like disposition, is as much as for its own. 50. Liberality in word de¢ng that which teaches to the worthy something out of every virtuous knowledge and information which have come to it; (51) just as that which a certacn sage said (52) thus: ‘I desire that I may understand all information which is advantageous, and I wzé/ teach z¢ to friends and acquire the result which is obtainable.’ 53. Ad the liberality which is in deed deug that which, out of any benefit whatever that has come to it, is a benefit to the worthy. . 54. Again, z¢ is a reminding of the good as to the preservation of the soul; (55) azd for the same reason I fave arranged that while the wise are kindly observant of me, through their own compassion, they may remember about the immortality of the soul. 56. Since it is said, that the eye of him who observes all good creatures with kind eyes is the eye of the sun; (57) because the sun is, indeed, an observer and beautifier with kind eyes for all creatures. Cuaprter II. 1. The first subject (2) is about several questions that the ever-successful Mitré-atyyar', son of Mah-
2Cuaprter II. 1. The first subject (2) is about several questions that the ever-successful Mitré-atyyar', son of Mah- 1 This person, who is not mentioned elsewhere, was probably a layman and evidently a Mazda-worshipper, although his father’s name seems to be Muhammadan, either Ma‘hmfid or Mu‘hammad. The Parsis under a Muhammadan government often adopted Muhammadan names, as they also took Hindu names in India ; but, in this case, it is perhaps more probable that the father had become CHAPTER I, 49-II, II. I23 mad, from Sp4han!, asked with good intent azd not in search of defects, avd the answer ‘thereto. 3. As to that which is asked thus: ‘Why did Aharman hurry on to the light?, and how was it possible to be so when Ze is not of a like nature with it, though we always see that whatever is not of a like nature abstains from a different nature as much as water does from fire?’ 4. The answer is this, that the cause itself of the hurrying on of Aharman, which was to the light, was Azs different nature. 5. And on account of the desire of a destroyer, which was perpetually in his nature, 4e is a destroyer of different natures. 6. Being injured azd injuring, however they occur, do not take place except from difference of nature and those of a different nature. 7. Because zz those of . a like nature ¢here exist similarity of will and unanimity, one towards the other, not injuring and being injured. 8. And those of a different nature, on account of ¢hecr opposing nature, are destroyers and injurers, one of the other, however they come together. 9. Those of a like nature, on account of unanimity and similarity of nature, are lively’, efficient, and mutually helping, when they come together. 10. The disintegration and separation of like natures is the disunion of different natures. 11. Just a convert to Muhammadanism, and changed his name accordingly, after his son had grown up. 1 The Pahlavi form of Ispahan. 7 In Bd. I, 9, 10 we are told that when the evil spirit arose from the abyss, he rushed in to destroy the light which he then saw for the first time, but was frightened away by its bravery and glory. 8 So understand by Nér., but zivihend may mean ‘they are graceful,’ or it may be a misreading of zénihend, ‘they are armed.’ 124 SIKAND-GOMANEK VIGAR. as heat and cold which, on account of ¢hezr opposing nature, are destroyers and injurers, resisting and disintegrating one another, through ¢hezr perpetual nature. 12. Because every disintegration is owing to the laws (rastag4n) of cold and dryness, heat and moisture, (13) and ¢ecr destruction, injuring, and opposition of one another. 14. For the disintegration of bodies is owing to the perpetual struggling of heat and cold, dryness and moisture; (15) and owing to their struggling, one with the other, bodies are disintegrated and disabled.
314. For the disintegration of bodies is owing to the perpetual struggling of heat and cold, dryness and moisture; (15) and owing to their struggling, one with the other, bodies are disintegrated and disabled. 16. Of water and fire, through their own nature, no injury whatever is manifest; (17) but the cold of their fraternization! is mingled with the moisture of the water, ad is an opponent of the heat of the fire ; (18) and the dryness of ¢hecr fraternization is mingled with the heat of the fire, avd is counteractingly an injurer of the moisture of the water, _ Cuapter ITl. 1. And as ¢o that which is asked (2) thus: ‘Why does not the creator AGharmazd keep Aharman back from evil doing and evil seeking, when he is the mighty maker? 3. As I assert that no mighty maker is afterwards imperfect zor yet unresisting.’ 4. The answer is this, (5) that the evil deeds of Aharman are owing to the evil nature and evil will which are always his, as a fiend. 6. The omnipotence of the creator Adharmazd is that which is over all ¢hat is possible to be, and is limited sheredy. 1 When water comes in contact with fire. CHAPTER II, I2-IlI, 21. 125 7. That which is not possible to be is not stirred up 4y a capable oy an incapable being. 8. Whoever says 2¢ 2s so is not within the limits of understanding the words. 9. Because, though he said that it is not possible to be, he says again that the sacred being is capable of it, avd that as brought it out of the limits of what is not possible to be. 10. For then 2z¢ is not the not-possible, but the possible to be. 11. As his capability is limited, so also is 42s will, thereby. 12. For fe is sagacious, (13) and the will of a sagacious deg is all for that which is possible to be, (14) and his will does not pass on to that which is not possible?, (15) because he wills all that which is possible ad fit to be. 16. If Tsay ‘that the creator Atthaymazd is able to keep Aharman back from the evil which is his perpetual nature, (17) it is possible to change that nature which is demoniacal into a divine ome, and that which is divine into a demoniacal ome; (18) and it is possible to make the dark light, and the light dark. 19. Of the changing of a nature by its own self those not understanding nature speak, (20) who are uninformed of the nature of the result? in actions and propensities*; (21) and they account the wolf and noxious creatures as a benefit. 1 Sans. adds ‘to be,’ and is followed by most of the modern MSS. . * Paz. vazthasn, probably a misreading of Pahl. uzdahisn. * Paz. gadasni, both here and in Chaps. IV, 56, VIII, 122, 123, 126, XII, 64, evidently means ‘disposition, peculiarity.’- It is probably a misreading of Pahl. guzinisn, occasioned by some writer connecting the two letters sn and so converting them into a t (d). 126 SIKAND-GOMANIK VIGAR.
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.
1is 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. 40. And it is composed and arranged by me not for the wise and talented, but for preceptors (farhangtkAn)* ad those newly qualified. 41. So that, while many become freer from doubt about the miraculousness and blessedness of the statements of the good religion and primitive faith, (42) I am still begging of distinguished sages, (43) that whoever wants to look, should not look‘ to the religion of the particular speaker azd composer, but to the greatness of the truth, blessedness, and definite statements of the ancient sages. 44. Because I, who am the composer, do not hold the station of teaching, but that of learning. 45. And it seemed to me, through liberal thought, a statement, from that knowledge of the religion, destined and important even for new learners. 46. Because 4e who distributes to the worthy, out of the little knowledge which is his, is more acceptable than he who knows much aad the worthy are without benefit ad without help from him. 47. Since those ancient sages decided, (48) that liberality is of three kinds, of thought, of word, and 1 See Chap. IV, 106. 3 ‘Doubt-dispelling explanation.’ 8 Sans. has ‘ students.’ * Sans. has ‘you should not look.’ 122 SIKAND-GOMANIK VIGAR. of deed. 49. Liberality of thought decng that whose wishing of happiness for any others whatever, of a like disposition, is as much as for its own. 50. Liberality in word de¢ng that which teaches to the worthy something out of every virtuous knowledge and information which have come to it; (51) just as that which a certacn sage said (52) thus: ‘I desire that I may understand all information which is advantageous, and I wzé/ teach z¢ to friends and acquire the result which is obtainable.’ 53. Ad the liberality which is in deed deug that which, out of any benefit whatever that has come to it, is a benefit to the worthy. . 54. Again, z¢ is a reminding of the good as to the preservation of the soul; (55) azd for the same reason I fave arranged that while the wise are kindly observant of me, through their own compassion, they may remember about the immortality of the soul. 56. Since it is said, that the eye of him who observes all good creatures with kind eyes is the eye of the sun; (57) because the sun is, indeed, an observer and beautifier with kind eyes for all creatures. Cuaprter II. 1. The first subject (2) is about several questions that the ever-successful Mitré-atyyar', son of Mah-
2Cuaprter II. 1. The first subject (2) is about several questions that the ever-successful Mitré-atyyar', son of Mah- 1 This person, who is not mentioned elsewhere, was probably a layman and evidently a Mazda-worshipper, although his father’s name seems to be Muhammadan, either Ma‘hmfid or Mu‘hammad. The Parsis under a Muhammadan government often adopted Muhammadan names, as they also took Hindu names in India ; but, in this case, it is perhaps more probable that the father had become CHAPTER I, 49-II, II. I23 mad, from Sp4han!, asked with good intent azd not in search of defects, avd the answer ‘thereto. 3. As to that which is asked thus: ‘Why did Aharman hurry on to the light?, and how was it possible to be so when Ze is not of a like nature with it, though we always see that whatever is not of a like nature abstains from a different nature as much as water does from fire?’ 4. The answer is this, that the cause itself of the hurrying on of Aharman, which was to the light, was Azs different nature. 5. And on account of the desire of a destroyer, which was perpetually in his nature, 4e is a destroyer of different natures. 6. Being injured azd injuring, however they occur, do not take place except from difference of nature and those of a different nature. 7. Because zz those of . a like nature ¢here exist similarity of will and unanimity, one towards the other, not injuring and being injured. 8. And those of a different nature, on account of ¢hecr opposing nature, are destroyers and injurers, one of the other, however they come together. 9. Those of a like nature, on account of unanimity and similarity of nature, are lively’, efficient, and mutually helping, when they come together. 10. The disintegration and separation of like natures is the disunion of different natures. 11. Just a convert to Muhammadanism, and changed his name accordingly, after his son had grown up. 1 The Pahlavi form of Ispahan. 7 In Bd. I, 9, 10 we are told that when the evil spirit arose from the abyss, he rushed in to destroy the light which he then saw for the first time, but was frightened away by its bravery and glory. 8 So understand by Nér., but zivihend may mean ‘they are graceful,’ or it may be a misreading of zénihend, ‘they are armed.’ 124 SIKAND-GOMANEK VIGAR. as heat and cold which, on account of ¢hezr opposing nature, are destroyers and injurers, resisting and disintegrating one another, through ¢hezr perpetual nature. 12. Because every disintegration is owing to the laws (rastag4n) of cold and dryness, heat and moisture, (13) and ¢ecr destruction, injuring, and opposition of one another. 14. For the disintegration of bodies is owing to the perpetual struggling of heat and cold, dryness and moisture; (15) and owing to their struggling, one with the other, bodies are disintegrated and disabled.
314. For the disintegration of bodies is owing to the perpetual struggling of heat and cold, dryness and moisture; (15) and owing to their struggling, one with the other, bodies are disintegrated and disabled. 16. Of water and fire, through their own nature, no injury whatever is manifest; (17) but the cold of their fraternization! is mingled with the moisture of the water, ad is an opponent of the heat of the fire ; (18) and the dryness of ¢hecr fraternization is mingled with the heat of the fire, avd is counteractingly an injurer of the moisture of the water, _ Cuapter ITl. 1. And as ¢o that which is asked (2) thus: ‘Why does not the creator AGharmazd keep Aharman back from evil doing and evil seeking, when he is the mighty maker? 3. As I assert that no mighty maker is afterwards imperfect zor yet unresisting.’ 4. The answer is this, (5) that the evil deeds of Aharman are owing to the evil nature and evil will which are always his, as a fiend. 6. The omnipotence of the creator Adharmazd is that which is over all ¢hat is possible to be, and is limited sheredy. 1 When water comes in contact with fire. CHAPTER II, I2-IlI, 21. 125 7. That which is not possible to be is not stirred up 4y a capable oy an incapable being. 8. Whoever says 2¢ 2s so is not within the limits of understanding the words. 9. Because, though he said that it is not possible to be, he says again that the sacred being is capable of it, avd that as brought it out of the limits of what is not possible to be. 10. For then 2z¢ is not the not-possible, but the possible to be. 11. As his capability is limited, so also is 42s will, thereby. 12. For fe is sagacious, (13) and the will of a sagacious deg is all for that which is possible to be, (14) and his will does not pass on to that which is not possible?, (15) because he wills all that which is possible ad fit to be. 16. If Tsay ‘that the creator Atthaymazd is able to keep Aharman back from the evil which is his perpetual nature, (17) it is possible to change that nature which is demoniacal into a divine ome, and that which is divine into a demoniacal ome; (18) and it is possible to make the dark light, and the light dark. 19. Of the changing of a nature by its own self those not understanding nature speak, (20) who are uninformed of the nature of the result? in actions and propensities*; (21) and they account the wolf and noxious creatures as a benefit. 1 Sans. adds ‘to be,’ and is followed by most of the modern MSS. . * Paz. vazthasn, probably a misreading of Pahl. uzdahisn. * Paz. gadasni, both here and in Chaps. IV, 56, VIII, 122, 123, 126, XII, 64, evidently means ‘disposition, peculiarity.’- It is probably a misreading of Pahl. guzinisn, occasioned by some writer connecting the two letters sn and so converting them into a t (d). 126 SIKAND-GOMANIK VIGAR.
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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