Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
172. And CHAPTER Iv, 63-80. 125 he consigns his own trap and springe, rearranged and undamaged, back to the storehouse. 73. Even like him is the creator Adtharymazd, who is the preserver of creations and arranger of creatures}, the disabler of the evil original evolution? and protector of his own orchard from the injurer. 74. The mischievous wild animal, which is the spoiler of the orchard, is that accursed Aharman who is the hurrier avd disturber of the creatures. 75. The good trap is the sky, in which the good creations are lodging, (76) ad in which the evil spirit and 4zs rudimentary miscreations are captured, 77. And fertaining to the springe and trap of the wild animal, who is mischievous owing to his own wilfulness, is the exhauster (78) time that, for the struggling of Aharman and his powers a@zd resources, is for the long period* (79) which, through the struggling of the wild animal in the springe and trap, is an exhaustion of its strength. 80. The sole® 1 Nér. has ‘of the trap’ in Sanskrit. The Paz. dim, meaning both ‘ creature’ and ‘trap.’ 9 Reading ban gastak instead of bfin yastak, as the word has evidently no reference to any form of worship. It cannot be translated ‘ original perversion’ (a possible meaning of the word) because there are two of them (see § 103 and Chap. VIII, ror), one competing with the other (see Chap. VIII, 1), which, as one of them is here said to be evil, implies that the other is good and cannot, therefore, be a perversion; nor would this term be applicable in Chap. VI, 6 or XV, 56. 5 Or it may be ‘ primitive,’ as kadmon is the Huzv4ris form of the Paz. khdmast (superlative of Pers. ‘44m, ‘immature’) here used, * So in all the older MSS., but in Sans. it ‘¢s the long-time lord,’ a common Avesta epithet of ‘time,’ and this alteration has Leen introduced into JE, R, and a few other modern MSS. 5 Assuming that Paz. aw4s stands for ew4z. The word is omitted by Sans., K28, Li5. 136 SIKAND-GOMANIK VIGAR. creator of the creatures arranges a preservation again, which is the preparation of an eternal happy progress free from his adversary, which that wise orchard-owner does with his own trap and springe |. 81. Then? the scanty power and want of ability of that fiend for it, in his struggling for the luminaries, are manifest even from this. 82. When as with lying falsehood he thought thus *: ‘I w2d/ make this sky and earth and the creatures of Athaymazd extinct, or I wz// turn ¢hem from their own nature and bring them to my own,’ (83) even then, with a// the power, desire of destruction, and perpetual struggling of the fiend, no slaughter whatever dy the demons is free from effectual limits ; it is this earth and sky, and these creatures, (84) ¢Aa¢ are propagating from few to many, as is manifest, (85) and innumerable Zersons are convinced of it. 86. For, if in this struggling any victory should have specially occurred, it would have been impossible to attain from few to many.
286. For, if in this struggling any victory should have specially occurred, it would have been impossible to attain from few to many. 87. Moreover, if the births of the worldly exzstence are mostly manifest through the occurrence of death therein, even then it is seen that that death is not a complete dissolution of existence, but a necessity of going from place to place, from duty to duty‘. 88. For, as the existence of all these creations is derived from the four elements, z¢ is manifest to the sight that those worldly bodies of theirs are to be mingled again with the four elements, 89. The spiritual Aarts, which are the rudimentary appliances of the life 1 As stated in § 72. * Reading adfnas, ‘then for it,’ which is the original Pahlavi indicated by the Paz. aina of Nér. (see Mkh. IX, 6 n). 5 See § r2. * Compare Chap. XII, 79. CHAPTER Iv, 81-99. 137 stimulating the body, are mingled with the soul— (90) on account of unity of nature they are not dispersed—(g1) and the soul is accountable (amarhémand) for its own deeds. 92. Its treasurers}, also, unto whom its good works and offences are intrusted, advance there for a contest. 93. When the treasurer of the good works is of greater strength, she preserves it, by her victory, from the hands of the accuser *, avd settles z¢ for the great throne and the mutual delightfulness of the luminaries; (94) and it is assisted eternally in virtuous progress. 95. And when the treasurer of its offences is of greater strength, it is dragged, through her victory, away from the hands of the helper ®, (96) amd is delivered up to the place of thirst and hunger and the agonizing abode of disease*. 97. And, even there, those feeble good works, which weve practised by it in the worldly existence, are not useless to it; (98) for, owing to ¢hts same reason, that hunger and thirst and ‘punishment are zz/licted on it proportionately to the sin, avd not lawlessly, (99) because ¢here is a watcher® 1 Nér. divides the word gangébar, ‘treasurer,’ into the three words gang u bar, ‘treasure and produce.’ These treasurers are the female spirits who meet the soul after death, with its stores of good works and sins (see Dd. XXIV, 5, XXV, 5), and symbolize its good and bad conscience, represented by a beautiful maiden and a frightful hag, respectively. 3 The accuser is any person or thing of the good creation that has been injured by any sin, and who must be satisfied by atonement before the sin can be remitted. The question, therefore, to be settled, when the account of the soul is rendered, is whether its good works are sufficient to atone for its sins. In this case the treasurer of offences represents the accusers. 8 The treasurer of good works. 4 That is, to the torments of hell. 5 Fither the treasurer of its good works, or the’ good works themselves. 138 SIKAND-GOMANIK VIGAR.
3In this case the treasurer of offences represents the accusers. 8 The treasurer of good works. 4 That is, to the torments of hell. 5 Fither the treasurer of its good works, or the’ good works themselves. 138 SIKAND-GOMANIK VIGAR. of the infliction of its punishment. 100. And, ultimately, the compassionate creator, who is the forgiver of the creatures, does not leave any good creature captive in the hands of the enemy?. tor. But, one day’, he saves even those who are sinful, and those of the righteous through atonement for sin, by the hands of the purifiers, azd makes them proceed on the happy course which is eternal. . 102. The conclusion is this, that the creator is the healer and perfect ruler, the maintainer and nourisher, protecting avd preserving the creatures *; not a producer of the disease, a causer of the pain, and an inflicter of the punishment of his own creatures. 103. And it is more explicitly written below, with the arrangement of the two original evolutions *, among the assertors of the non-existence of a sacred being’, and the contemplators of unity®. 104. As ordered and requested by you it is provided (padarAst); do you direct and observe z¢ with kind regards. 105. Because, as written above’ by’ us, I do not hold the station of teaching, but really that of learning. 106. Even this teaching of doctrines is that which was obtained by me, through the religion of wisdom 8, from the writing (niptk) of Attr-padty4vand °, and is here indicated. 107. And his teachings 1 Compare Chap. XI], 59. ® Assuming that Paz. gumé is a misreading of Huz. y6m-r1. 5 Compare § 61. * See § 73n, Chaps. V, 46-IX, 45. ® Chap. V. 6 Chap. X. ™ Chap. I, 44. 8 It is doubtful whether this dini-i-khard was the name of a book now unknown, as the phrase admits of reasonable translation. ® This writer is also mentioned in Chaps. I, 38, IX, 2, X, 52, but his name has not yet been found elsewhere. As he does not CHAPTER IV, IOO-V, 3. 139 are in the Dinkayd! manuscript (niptk), which the supremely learned Atdr-frébag 2 son of Farukh-zéd, who was the leader of those of the good religion, explained out of 42s knowledge of the religion, and which consists of a thousand subjects 108. Of that, too, which is asked by you about unlimitedness and limitation, I have written below ‘, through the will of the sacred beings. CHAPTER V. 1. Another subject, among the assertors of the non-existence of a sacred being, is about the existence of the sacred being and his competitor. 2. Of the knowledge approvable by wisdom and the statements of the limits of evidence, adou¢ the existence of the sacred being and his competitor, (3) appear to be mentioned in that portion of the Dinkard known to be extant, his writings were probably embodied in the first two books of that work, which have not yet been discovered.
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.
172. And CHAPTER Iv, 63-80. 125 he consigns his own trap and springe, rearranged and undamaged, back to the storehouse. 73. Even like him is the creator Adtharymazd, who is the preserver of creations and arranger of creatures}, the disabler of the evil original evolution? and protector of his own orchard from the injurer. 74. The mischievous wild animal, which is the spoiler of the orchard, is that accursed Aharman who is the hurrier avd disturber of the creatures. 75. The good trap is the sky, in which the good creations are lodging, (76) ad in which the evil spirit and 4zs rudimentary miscreations are captured, 77. And fertaining to the springe and trap of the wild animal, who is mischievous owing to his own wilfulness, is the exhauster (78) time that, for the struggling of Aharman and his powers a@zd resources, is for the long period* (79) which, through the struggling of the wild animal in the springe and trap, is an exhaustion of its strength. 80. The sole® 1 Nér. has ‘of the trap’ in Sanskrit. The Paz. dim, meaning both ‘ creature’ and ‘trap.’ 9 Reading ban gastak instead of bfin yastak, as the word has evidently no reference to any form of worship. It cannot be translated ‘ original perversion’ (a possible meaning of the word) because there are two of them (see § 103 and Chap. VIII, ror), one competing with the other (see Chap. VIII, 1), which, as one of them is here said to be evil, implies that the other is good and cannot, therefore, be a perversion; nor would this term be applicable in Chap. VI, 6 or XV, 56. 5 Or it may be ‘ primitive,’ as kadmon is the Huzv4ris form of the Paz. khdmast (superlative of Pers. ‘44m, ‘immature’) here used, * So in all the older MSS., but in Sans. it ‘¢s the long-time lord,’ a common Avesta epithet of ‘time,’ and this alteration has Leen introduced into JE, R, and a few other modern MSS. 5 Assuming that Paz. aw4s stands for ew4z. The word is omitted by Sans., K28, Li5. 136 SIKAND-GOMANIK VIGAR. creator of the creatures arranges a preservation again, which is the preparation of an eternal happy progress free from his adversary, which that wise orchard-owner does with his own trap and springe |. 81. Then? the scanty power and want of ability of that fiend for it, in his struggling for the luminaries, are manifest even from this. 82. When as with lying falsehood he thought thus *: ‘I w2d/ make this sky and earth and the creatures of Athaymazd extinct, or I wz// turn ¢hem from their own nature and bring them to my own,’ (83) even then, with a// the power, desire of destruction, and perpetual struggling of the fiend, no slaughter whatever dy the demons is free from effectual limits ; it is this earth and sky, and these creatures, (84) ¢Aa¢ are propagating from few to many, as is manifest, (85) and innumerable Zersons are convinced of it. 86. For, if in this struggling any victory should have specially occurred, it would have been impossible to attain from few to many.
286. For, if in this struggling any victory should have specially occurred, it would have been impossible to attain from few to many. 87. Moreover, if the births of the worldly exzstence are mostly manifest through the occurrence of death therein, even then it is seen that that death is not a complete dissolution of existence, but a necessity of going from place to place, from duty to duty‘. 88. For, as the existence of all these creations is derived from the four elements, z¢ is manifest to the sight that those worldly bodies of theirs are to be mingled again with the four elements, 89. The spiritual Aarts, which are the rudimentary appliances of the life 1 As stated in § 72. * Reading adfnas, ‘then for it,’ which is the original Pahlavi indicated by the Paz. aina of Nér. (see Mkh. IX, 6 n). 5 See § r2. * Compare Chap. XII, 79. CHAPTER Iv, 81-99. 137 stimulating the body, are mingled with the soul— (90) on account of unity of nature they are not dispersed—(g1) and the soul is accountable (amarhémand) for its own deeds. 92. Its treasurers}, also, unto whom its good works and offences are intrusted, advance there for a contest. 93. When the treasurer of the good works is of greater strength, she preserves it, by her victory, from the hands of the accuser *, avd settles z¢ for the great throne and the mutual delightfulness of the luminaries; (94) and it is assisted eternally in virtuous progress. 95. And when the treasurer of its offences is of greater strength, it is dragged, through her victory, away from the hands of the helper ®, (96) amd is delivered up to the place of thirst and hunger and the agonizing abode of disease*. 97. And, even there, those feeble good works, which weve practised by it in the worldly existence, are not useless to it; (98) for, owing to ¢hts same reason, that hunger and thirst and ‘punishment are zz/licted on it proportionately to the sin, avd not lawlessly, (99) because ¢here is a watcher® 1 Nér. divides the word gangébar, ‘treasurer,’ into the three words gang u bar, ‘treasure and produce.’ These treasurers are the female spirits who meet the soul after death, with its stores of good works and sins (see Dd. XXIV, 5, XXV, 5), and symbolize its good and bad conscience, represented by a beautiful maiden and a frightful hag, respectively. 3 The accuser is any person or thing of the good creation that has been injured by any sin, and who must be satisfied by atonement before the sin can be remitted. The question, therefore, to be settled, when the account of the soul is rendered, is whether its good works are sufficient to atone for its sins. In this case the treasurer of offences represents the accusers. 8 The treasurer of good works. 4 That is, to the torments of hell. 5 Fither the treasurer of its good works, or the’ good works themselves. 138 SIKAND-GOMANIK VIGAR.
3In this case the treasurer of offences represents the accusers. 8 The treasurer of good works. 4 That is, to the torments of hell. 5 Fither the treasurer of its good works, or the’ good works themselves. 138 SIKAND-GOMANIK VIGAR. of the infliction of its punishment. 100. And, ultimately, the compassionate creator, who is the forgiver of the creatures, does not leave any good creature captive in the hands of the enemy?. tor. But, one day’, he saves even those who are sinful, and those of the righteous through atonement for sin, by the hands of the purifiers, azd makes them proceed on the happy course which is eternal. . 102. The conclusion is this, that the creator is the healer and perfect ruler, the maintainer and nourisher, protecting avd preserving the creatures *; not a producer of the disease, a causer of the pain, and an inflicter of the punishment of his own creatures. 103. And it is more explicitly written below, with the arrangement of the two original evolutions *, among the assertors of the non-existence of a sacred being’, and the contemplators of unity®. 104. As ordered and requested by you it is provided (padarAst); do you direct and observe z¢ with kind regards. 105. Because, as written above’ by’ us, I do not hold the station of teaching, but really that of learning. 106. Even this teaching of doctrines is that which was obtained by me, through the religion of wisdom 8, from the writing (niptk) of Attr-padty4vand °, and is here indicated. 107. And his teachings 1 Compare Chap. XI], 59. ® Assuming that Paz. gumé is a misreading of Huz. y6m-r1. 5 Compare § 61. * See § 73n, Chaps. V, 46-IX, 45. ® Chap. V. 6 Chap. X. ™ Chap. I, 44. 8 It is doubtful whether this dini-i-khard was the name of a book now unknown, as the phrase admits of reasonable translation. ® This writer is also mentioned in Chaps. I, 38, IX, 2, X, 52, but his name has not yet been found elsewhere. As he does not CHAPTER IV, IOO-V, 3. 139 are in the Dinkayd! manuscript (niptk), which the supremely learned Atdr-frébag 2 son of Farukh-zéd, who was the leader of those of the good religion, explained out of 42s knowledge of the religion, and which consists of a thousand subjects 108. Of that, too, which is asked by you about unlimitedness and limitation, I have written below ‘, through the will of the sacred beings. CHAPTER V. 1. Another subject, among the assertors of the non-existence of a sacred being, is about the existence of the sacred being and his competitor. 2. Of the knowledge approvable by wisdom and the statements of the limits of evidence, adou¢ the existence of the sacred being and his competitor, (3) appear to be mentioned in that portion of the Dinkard known to be extant, his writings were probably embodied in the first two books of that work, which have not yet been discovered.
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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