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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 The most extensive Pahlavi work in existence, of which only Books III-IX are extant ; they contain about 170,000 words and are a summary of the religious opinions, customs, legends, and literature of the Mazda-worshippers, compiled probably in or before the eighth century of the Christian era from earlier records. ? An early editor of the Dinkard, ‘acts of the religion.’ His selections from various religious writings form the fourth and fifth books of that work. He appears to have been succeeded in the editorship by his son Zaratfst. And when their manuscript became worn out, it was finally re-edited by Atarpad, son of Hémid, who lived in the latter part of the ninth century. All these three editors were ‘leaders of the good religion,’ and are mentioned in the last paragraphs of the third book of the Dinkard. § Paz. daraa means rather ‘subject’ than ‘chapter’ (Paz. dar). * See Chap. XVI, 53-107. 140 SIKAND-GOMANIK VIGAR. this is a summary :—Oxe knows it should be enjoined, that the supreme first knowledge, most suztad/e for the well-discerning, is comprehending the sacred being. 4. He, of whom this knowlédge is not the leader of knowledge, is unaided by other knowledge. 5. Comprehending the sacred being is possible through undecayed? understanding, fervent intellect, and decisive wisdom. 6. Since comprehending the sacred being is not, thus far, more than ¢ha¢ one knows that a sacred being exists, (7) because whoever is acquainted with the existence of a certain thing, and is unaware of its nature, is thinking thus, that that thing is good or bad, erudite or ignorant, antidote or poison, cold and frozen or hot and scorching, dry aad withering or damp, (8) and, when unaware of its nature, his only knowledge of it is then useless—(g) for it is possible to cause the commendation and condemnation of any person oy thing, not through z¢s existence but through ets nature—(10) therefore one knows this should be also enjoined, that a knowledge of? anything is acquired in three modes :—(11) by knowing what is inevitable, or by knowing what is analogous, or by what is possible and fit to exist. 12. Inevitable knowledge is such as once one is one, and twice two are four. 13. For within the bounds of the really inevitable it is not possible to say, (14) that ¢heve was or will be a time, or a place, where twice two are said ¢o ée five or three. 15. Knowledge dy analogy is that which announces, from anything manifest, something which is not ? Assuming that Paz. agunast (Sans. an4vila) stands for Pahl. agOndid; but it may stand for Pahl. agfingtd, ‘unsilenced.’ ? Sans. inserts ‘the nature of.’ CHAPTER V, 4~32. 141 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.
2Sans. inserts ‘the nature of.’ CHAPTER V, 4~32. 141 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. 31. Information of that which is within the possible and fit to exist is credible, (32) such as what one © 1 As a finger-post. 142 SIKAND-GOMANIK VIGAR. 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.
341. 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. 144 SIKAND-GOMANIK VIGAR. 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.
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.
11 The most extensive Pahlavi work in existence, of which only Books III-IX are extant ; they contain about 170,000 words and are a summary of the religious opinions, customs, legends, and literature of the Mazda-worshippers, compiled probably in or before the eighth century of the Christian era from earlier records. ? An early editor of the Dinkard, ‘acts of the religion.’ His selections from various religious writings form the fourth and fifth books of that work. He appears to have been succeeded in the editorship by his son Zaratfst. And when their manuscript became worn out, it was finally re-edited by Atarpad, son of Hémid, who lived in the latter part of the ninth century. All these three editors were ‘leaders of the good religion,’ and are mentioned in the last paragraphs of the third book of the Dinkard. § Paz. daraa means rather ‘subject’ than ‘chapter’ (Paz. dar). * See Chap. XVI, 53-107. 140 SIKAND-GOMANIK VIGAR. this is a summary :—Oxe knows it should be enjoined, that the supreme first knowledge, most suztad/e for the well-discerning, is comprehending the sacred being. 4. He, of whom this knowlédge is not the leader of knowledge, is unaided by other knowledge. 5. Comprehending the sacred being is possible through undecayed? understanding, fervent intellect, and decisive wisdom. 6. Since comprehending the sacred being is not, thus far, more than ¢ha¢ one knows that a sacred being exists, (7) because whoever is acquainted with the existence of a certain thing, and is unaware of its nature, is thinking thus, that that thing is good or bad, erudite or ignorant, antidote or poison, cold and frozen or hot and scorching, dry aad withering or damp, (8) and, when unaware of its nature, his only knowledge of it is then useless—(g) for it is possible to cause the commendation and condemnation of any person oy thing, not through z¢s existence but through ets nature—(10) therefore one knows this should be also enjoined, that a knowledge of? anything is acquired in three modes :—(11) by knowing what is inevitable, or by knowing what is analogous, or by what is possible and fit to exist. 12. Inevitable knowledge is such as once one is one, and twice two are four. 13. For within the bounds of the really inevitable it is not possible to say, (14) that ¢heve was or will be a time, or a place, where twice two are said ¢o ée five or three. 15. Knowledge dy analogy is that which announces, from anything manifest, something which is not ? Assuming that Paz. agunast (Sans. an4vila) stands for Pahl. agOndid; but it may stand for Pahl. agfingtd, ‘unsilenced.’ ? Sans. inserts ‘the nature of.’ CHAPTER V, 4~32. 141 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.
2Sans. inserts ‘the nature of.’ CHAPTER V, 4~32. 141 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. 31. Information of that which is within the possible and fit to exist is credible, (32) such as what one © 1 As a finger-post. 142 SIKAND-GOMANIK VIGAR. 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.
341. 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. 144 SIKAND-GOMANIK VIGAR. 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.
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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