Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123. So also from the planets; on account of the commingling of the inferior splendour of ¢ose luminaries, benefit is manifested by them. 24. A similitude of these planets avd the benefit which they always bestow (25) is such as the brigands (gaddg4n)* and highwaymen who interrupt the path of traders ina caravan. 26. They abstract important things from many, (27) azd do not grant and give them to the diligent avd worthy, but to sinners, idlers, courtezans, paramours, avd the unworthy. 28. Observe this, too, that this performance of good works which astrologers compute and state from those planets is for this reason, (29) when they have not preferred. the method of the divinities 1 Or gréhé may mean ‘an assemblage.’ 3 The angels of the luminaries. 8 Which they eat, and thereby diminish the number of such objectionable creatures. * See § ro n. CHAPTER IV, 20-37. 131 (bagh4n) who are distributing welfare, and that, also, of the five constellations pertaining to Afthazmazd—which are the great ove! that is supreme and measurable’, Haptdéiring’, created by Mazda‘, and the stars Vanand', Satavés®, ad Tistar’—as regards the brigands (gaddig4n)® and distributers of evil. 30. And those are the five planets that rush below them in the shape of stars, and they keep them enveloped in light, which are Saturn, Jupiter, Mars, Venus, and Mercury. 31. Since the supreme constellation, the great ove of the north-opposing® (32) Haptéiring, is opposing Saturn, (33) Haptdéiring, created by Mazda, is opposing Jupiter, (34) Vanand, the smiter of noxious creatures, is opposing Mars, (35) the star Satavés is opposing Venus, (36) axd the star Tistar is opposing the planetary Mercury”, (37) the welfare, which they say is from those brigands (gadfig4n), is from those five constellations per- * Called ‘the great one of the middle of the sky’ in Bd. II, 8, V, 1, which has not yet been identified, but may be Regulus or Orion. ? Sans. ‘ very visible.’ ® See Mkh. XLIX, 15-21, where it is called Hapt6k-ring. ‘ This epithet is often applied to Haptéiring, Vanand, and Satavés, 5 See Mkh. XLIX, 12-14. ® See Mkh, LXII, 13. 7 See Mkh. XLIX, 5, 6. ® The planetary witches (see § 10). ® Or it may be ‘ planetary-opposing,’ or ‘north-accepting.’ The dislocation, and probable corruption, of these sections is due to Nér., who evidently considered the epithet mazdadh4&ta, ‘created by Mazda,’ as the name of one of the constellations, and ‘ great’ and ‘supreme’ as mere epithets of Hapt6iring. But he found it difficult to adapt the text to this opinion of his. 10 These oppositions agree with those mentioned in Bd. V, 1, except that Haptéiring is there opposed to Mars, and Vanand to Jupiter. K 2 132 SIKAND-GOMAN{K vIGAR. taining to Adhaymazd, (38) as they obtain the triumph of much power avd little injury.
210 These oppositions agree with those mentioned in Bd. V, 1, except that Haptéiring is there opposed to Mars, and Vanand to Jupiter. K 2 132 SIKAND-GOMAN{K vIGAR. taining to Adhaymazd, (38) as they obtain the triumph of much power avd little injury. 39. And for the sake of not leaving these five planets to their own wills, they are bound dy the creator, Aithaymazd, each one by two threads (gtk) to the sun (Mihir) and moon. 4o. And their forward motion and backward motion are owing to the same cause. 41. There are some whose length of thread is longer, such as Saturn and Jupiter, (42) and there are some of which z¢ is shorter, such as Mercury and Venus. 43. Every tme when they go to the end of the threads, they draw ¢hem back from behind, (44) and they do not allow them to proceed by their own wills, (45) so that they may not injure the creatures. 46. And those two fiends that are greatly powerful, who are opponents of the planetary sun and moon, move below the splendour of ¢Zose two luminaries?. 47. Another—even that which is called the brigand (gadig) of the stars, as regards the welfare that exists?—is likewise confined below the splendour of the sun. 48. And when it® gets far from control, it commits damage and harm on the constellation into which it springs, avd on the quarter which is the particular concern of that constellation, (49) until it * Referring to the supposed cause of eclipses, which are said to be occasioned by two dark bodies revolving below the sun and moon, so as to pass between them and the earth whenever an eclipse occurs (see Dd. LXIX). ‘* Referring to the supposed injurious influence of comets which, as they usually appear one at a time to the unassisted eye, are here assumed to be a single evil being, the Mspar of Bd. V, 1, 2. - § We should perhaps say ‘she,’ as a dri, ‘fiend,’ is usually considered to be a female being, and the Maspar or M(s-pairika is a witch. CHAPTER IV, 38-62. 133 becomes again, a second “2me, bound and fettered to the sun. 50. The statement which they offer about it! (51) is this, the conflict of the superior beings within the star station. 52. Out of the inferior of those are the conflicts of Tistar and the demon Spenzagar?, (53) of the fire V4zist® and the demon Avaush*, (54) and of other good spirits with gloomy ones, for the formation of rain and allotment of welfare to the creatures. 55. Below them are mankind and cattle, noxious creatures and deadly omes®, and other creatures that are good and bad. 56. Because propensities (gadasni) are mingled with mankind, (57) which are greed, lust, malice, wrath, and lethargy, (58) wisdom, temper, skill, knowledge, understanding, and intellect, (59) as the good influences and bad influences are called, which are the causes of good works and sin.
356. Because propensities (gadasni) are mingled with mankind, (57) which are greed, lust, malice, wrath, and lethargy, (58) wisdom, temper, skill, knowledge, understanding, and intellect, (59) as the good influences and bad influences are called, which are the causes of good works and sin. 60. All this welfare of the creatures ® is specially owing to the creator of the creatures, (61) who is himself the healer and perfect ruler, the maintainer of protection, nourisher, and caretaker, preserving his own creatures. 62. And, for his own creatures, he 1 Meaning, probably, the reason given by the astrologers for the good works mentioned in § 28. ? The demon of thunder (see Bd. VII, 12). 5 The lightning (see Bd. XVII, 1). * The demon of drought (see Bd. VII, 8, 10, 12, XXVIII, 39). These two conflicts represent the struggle between rain and drought, which culminates in the thunderstorm ; Tistar (Sirius) being the bringer of rain. 5 So in AK, PB3, MH1o9, but other MSS. have m4r, ‘serpent,’ instead of mar, though Nér. uses Sans. nrzsamsa. 6 Which is manifest in the world around us. 134 SIKAND-GOMANIK VIGAR. has thoroughly created and taught the means of preservation from evil, and the appliances for abstaining from crime. — 63. A semblance, too, of him is such as a wise orchard-owner and gardener who wishes to diminish the wild animals and birds which are mischievous and destructive for his orchard by spoiling the fruit of the trees. 64. And that wise gardener, effacing (padas4é) his own little trouble, for the sake of keeping those mischievous wild animals away from ‘ his own orchard, arranges the appliances which are necessary for the capture of those wild animals, (65) such as springes, traps, and snares for birds. 66. So that when a wild animal sees the snare, and wishes to proceed with suspicion of it, through unconsciousness of the springe and trap he is captured therein. 67. This is certain, that, when a wild animal falls into a trap, 2¢ is not a victory of the trap, but that of the arranger of the trap, (68) ad through him the wild animal is captured in the trap. 69. The proprietor and orchard-owner, who is the arranger of the trap, is aware through sagacity that the wild animal is powerful, avd to what extent and how long a time. 70. The power and strength of that wild animal, which are in its body, are exhausted and poured out by struggling, as much as it is able, in demolishing the trap and zz endeavouring to destroy and spoil the springe. 71. And when, on account of imperfect strength, its power of struggling totters and is exhausted, that wise gardener then, by his own will and his own result of determination, wisely throws that wild animal out of the trap, with és existing nature and exhausted strength. 72. And CHAPTER Iv, 63-80. 125 he consigns his own trap and springe, rearranged and undamaged, back to the storehouse.
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.
123. So also from the planets; on account of the commingling of the inferior splendour of ¢ose luminaries, benefit is manifested by them. 24. A similitude of these planets avd the benefit which they always bestow (25) is such as the brigands (gaddg4n)* and highwaymen who interrupt the path of traders ina caravan. 26. They abstract important things from many, (27) azd do not grant and give them to the diligent avd worthy, but to sinners, idlers, courtezans, paramours, avd the unworthy. 28. Observe this, too, that this performance of good works which astrologers compute and state from those planets is for this reason, (29) when they have not preferred. the method of the divinities 1 Or gréhé may mean ‘an assemblage.’ 3 The angels of the luminaries. 8 Which they eat, and thereby diminish the number of such objectionable creatures. * See § ro n. CHAPTER IV, 20-37. 131 (bagh4n) who are distributing welfare, and that, also, of the five constellations pertaining to Afthazmazd—which are the great ove! that is supreme and measurable’, Haptdéiring’, created by Mazda‘, and the stars Vanand', Satavés®, ad Tistar’—as regards the brigands (gaddig4n)® and distributers of evil. 30. And those are the five planets that rush below them in the shape of stars, and they keep them enveloped in light, which are Saturn, Jupiter, Mars, Venus, and Mercury. 31. Since the supreme constellation, the great ove of the north-opposing® (32) Haptéiring, is opposing Saturn, (33) Haptdéiring, created by Mazda, is opposing Jupiter, (34) Vanand, the smiter of noxious creatures, is opposing Mars, (35) the star Satavés is opposing Venus, (36) axd the star Tistar is opposing the planetary Mercury”, (37) the welfare, which they say is from those brigands (gadfig4n), is from those five constellations per- * Called ‘the great one of the middle of the sky’ in Bd. II, 8, V, 1, which has not yet been identified, but may be Regulus or Orion. ? Sans. ‘ very visible.’ ® See Mkh. XLIX, 15-21, where it is called Hapt6k-ring. ‘ This epithet is often applied to Haptéiring, Vanand, and Satavés, 5 See Mkh. XLIX, 12-14. ® See Mkh, LXII, 13. 7 See Mkh. XLIX, 5, 6. ® The planetary witches (see § 10). ® Or it may be ‘ planetary-opposing,’ or ‘north-accepting.’ The dislocation, and probable corruption, of these sections is due to Nér., who evidently considered the epithet mazdadh4&ta, ‘created by Mazda,’ as the name of one of the constellations, and ‘ great’ and ‘supreme’ as mere epithets of Hapt6iring. But he found it difficult to adapt the text to this opinion of his. 10 These oppositions agree with those mentioned in Bd. V, 1, except that Haptéiring is there opposed to Mars, and Vanand to Jupiter. K 2 132 SIKAND-GOMAN{K vIGAR. taining to Adhaymazd, (38) as they obtain the triumph of much power avd little injury.
210 These oppositions agree with those mentioned in Bd. V, 1, except that Haptéiring is there opposed to Mars, and Vanand to Jupiter. K 2 132 SIKAND-GOMAN{K vIGAR. taining to Adhaymazd, (38) as they obtain the triumph of much power avd little injury. 39. And for the sake of not leaving these five planets to their own wills, they are bound dy the creator, Aithaymazd, each one by two threads (gtk) to the sun (Mihir) and moon. 4o. And their forward motion and backward motion are owing to the same cause. 41. There are some whose length of thread is longer, such as Saturn and Jupiter, (42) and there are some of which z¢ is shorter, such as Mercury and Venus. 43. Every tme when they go to the end of the threads, they draw ¢hem back from behind, (44) and they do not allow them to proceed by their own wills, (45) so that they may not injure the creatures. 46. And those two fiends that are greatly powerful, who are opponents of the planetary sun and moon, move below the splendour of ¢Zose two luminaries?. 47. Another—even that which is called the brigand (gadig) of the stars, as regards the welfare that exists?—is likewise confined below the splendour of the sun. 48. And when it® gets far from control, it commits damage and harm on the constellation into which it springs, avd on the quarter which is the particular concern of that constellation, (49) until it * Referring to the supposed cause of eclipses, which are said to be occasioned by two dark bodies revolving below the sun and moon, so as to pass between them and the earth whenever an eclipse occurs (see Dd. LXIX). ‘* Referring to the supposed injurious influence of comets which, as they usually appear one at a time to the unassisted eye, are here assumed to be a single evil being, the Mspar of Bd. V, 1, 2. - § We should perhaps say ‘she,’ as a dri, ‘fiend,’ is usually considered to be a female being, and the Maspar or M(s-pairika is a witch. CHAPTER IV, 38-62. 133 becomes again, a second “2me, bound and fettered to the sun. 50. The statement which they offer about it! (51) is this, the conflict of the superior beings within the star station. 52. Out of the inferior of those are the conflicts of Tistar and the demon Spenzagar?, (53) of the fire V4zist® and the demon Avaush*, (54) and of other good spirits with gloomy ones, for the formation of rain and allotment of welfare to the creatures. 55. Below them are mankind and cattle, noxious creatures and deadly omes®, and other creatures that are good and bad. 56. Because propensities (gadasni) are mingled with mankind, (57) which are greed, lust, malice, wrath, and lethargy, (58) wisdom, temper, skill, knowledge, understanding, and intellect, (59) as the good influences and bad influences are called, which are the causes of good works and sin.
356. Because propensities (gadasni) are mingled with mankind, (57) which are greed, lust, malice, wrath, and lethargy, (58) wisdom, temper, skill, knowledge, understanding, and intellect, (59) as the good influences and bad influences are called, which are the causes of good works and sin. 60. All this welfare of the creatures ® is specially owing to the creator of the creatures, (61) who is himself the healer and perfect ruler, the maintainer of protection, nourisher, and caretaker, preserving his own creatures. 62. And, for his own creatures, he 1 Meaning, probably, the reason given by the astrologers for the good works mentioned in § 28. ? The demon of thunder (see Bd. VII, 12). 5 The lightning (see Bd. XVII, 1). * The demon of drought (see Bd. VII, 8, 10, 12, XXVIII, 39). These two conflicts represent the struggle between rain and drought, which culminates in the thunderstorm ; Tistar (Sirius) being the bringer of rain. 5 So in AK, PB3, MH1o9, but other MSS. have m4r, ‘serpent,’ instead of mar, though Nér. uses Sans. nrzsamsa. 6 Which is manifest in the world around us. 134 SIKAND-GOMANIK VIGAR. has thoroughly created and taught the means of preservation from evil, and the appliances for abstaining from crime. — 63. A semblance, too, of him is such as a wise orchard-owner and gardener who wishes to diminish the wild animals and birds which are mischievous and destructive for his orchard by spoiling the fruit of the trees. 64. And that wise gardener, effacing (padas4é) his own little trouble, for the sake of keeping those mischievous wild animals away from ‘ his own orchard, arranges the appliances which are necessary for the capture of those wild animals, (65) such as springes, traps, and snares for birds. 66. So that when a wild animal sees the snare, and wishes to proceed with suspicion of it, through unconsciousness of the springe and trap he is captured therein. 67. This is certain, that, when a wild animal falls into a trap, 2¢ is not a victory of the trap, but that of the arranger of the trap, (68) ad through him the wild animal is captured in the trap. 69. The proprietor and orchard-owner, who is the arranger of the trap, is aware through sagacity that the wild animal is powerful, avd to what extent and how long a time. 70. The power and strength of that wild animal, which are in its body, are exhausted and poured out by struggling, as much as it is able, in demolishing the trap and zz endeavouring to destroy and spoil the springe. 71. And when, on account of imperfect strength, its power of struggling totters and is exhausted, that wise gardener then, by his own will and his own result of determination, wisely throws that wild animal out of the trap, with és existing nature and exhausted strength. 72. And CHAPTER Iv, 63-80. 125 he consigns his own trap and springe, rearranged and undamaged, back to the storehouse.
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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