Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ke 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. 63. So, also, is the qualification of the eye, ear, nose, tongue, mouth, teeth, hand, foot, avd other external appliances, whose own functions are each separate. 64. And z¢ is visibly manifest therein ; inasmuch as, when one of these organs is disabled, any one of the rest is not suitable for the work of that other oze, for which it is not qualified. 65. And when only the construction of one of the organs of the body is examined into—that is, how z¢ zs—it is wonderfully sagaciously constructed '. 66. Such as the eye, which is of many natures of different names and different purposes, (67) as the eyelash, the eyelid, the white, the eyeball (khAyak), the iris (sayak), and the pupil (tédak), (68) 2 such way that the white is fat®, (69) the iris is water which has so stood in the prison’ of fat that the turning of the eye, from side to side, occurs through it, (70) and the pupil, itself the sight, is like a view into the water. 71. The iris stands in the prison of white, like the standing of water in a prison of fat; (72) and the pupil is within the iris, like the view of a thing within clear water, (73) ov the form of a column in * So in Sans., but the Pahl. text may be translated ‘how wonderful z# zs, it is sagaciously constructed.’ * Assuming that Paz. pegh, as well as pih in § 69 and peh in § 71, stands for Pahl. pfk (Pers. pi), ‘fat.’ It might also be connected with Pers. pikah, ‘a veil,’ as Nér. seems to have understood it here; but ‘fat’ suits the whole context better. ® Reading lag, instead of rag, ‘a vein,’ which latter is adopted by Nér. both here and in § 71, CHAPTER V, 62-92. 145 a shining mirror. 74. And the arrangement of the white 2” the orbit is for the reason that the dust whirling from the atmosphere, when it arrives at the eye, shall not be concealed in it, (75) dé shall turn to the lid (gumb) of the eye, (76) and shall not injure the sight of the eye. 77. Just as the construction of the tube (rag) of the ear is undilated (afahal), for the reason (78) that whirls of dust and winged noxious creatures shall not rightly enter therein. 79. And the moisture of oneself, the secretion of the ear, and the venom of noxious creatures are manifestly as useful.
2Just as the construction of the tube (rag) of the ear is undilated (afahal), for the reason (78) that whirls of dust and winged noxious creatures shall not rightly enter therein. 79. And the moisture of oneself, the secretion of the ear, and the venom of noxious creatures are manifestly as useful. 80. When the appliances of life and soul are observed—(81r) such as the smell, hearing, sight, taste, and touch which are causing the intelligence of living beings, (82) as also the wisdom of every pontiff (rad), which is pronounced decisive, (83) the knowledge which is acquiring, (84) the intellect which is a seeker and transmitter, (85) the understanding which is a treasurer and defender, (86) the consciousness which is itself the sight of the soul, (87) the guardian spirit (fravash) which is itself the nature that is a maintainer of the body, (88) the spiritual life (ahd) which is pure, (89) and the other spiritual existences that are maintaining the body, which are each separately qualified, in that manner ?, for their operation and duty—(g0) they are perfect in their own operation, as to duty such as they are ennobled and qualified for. 91. As to that for which they are not qualified, they are not suitable. 92. The two arguments which are each separate 1 As means of defence. ® By the assistance of the senses mentioned in § 81. [24] L 146 SIKAND-GOMANIK VIGAR. in the Dinkavd manuscript, as the supremely learned one! has explained them out of zs knowledge of the religion, are here set forth at length. 93. Ze whose wish is to fully understand the wonderfulness of the Mazda-worshipping religion and the statements of the primitive faith, (94) examines into it in a manuscript of that character, (95) avd shall understand more fully the wonderfulness and truth of the religion? Cuapter VI. 1. As ¢o another delusion® of those asserting the non-existence of a sacred being—(2) whom they call atheistical (dahart)*—(3) that they are ordained free from religious trouble (alag) and the toil of practising good works, (4) and the unlimited twaddle (drayisn)® they abundantly chatter, (5) you® should observe this :—6. That they account this world, with the much change and adjustment of description of its members and appliances, ¢hecyr antagonism to one another, and their confusion with one another, as an original evolution’ of boundless time. 7. And this, too, that there is no reward of good works, no punishment of sin, no heaven and hell, and no stimulator of good works and crime. 8. Besides 1 AtOr-frébag (see Chap. IV, 107). 2 Nearly all the Pahlavi manuscripts of this work terminate here. 8 Paz. vyawant (see Chap. III, 22 n). * Sans. digambara refers this term to Buddhist ascetics, the nearest approach to atheists with which Nér. was acquainted. 5 A contemptuous term for the speech of evil beings. * Or it may be ‘ one,’ as the Sanskrit uses the third person. 7 See Chap. IV, 73 n. CHAPTER V, 93-VI, 18. 147
3* Sans. digambara refers this term to Buddhist ascetics, the nearest approach to atheists with which Nér. was acquainted. 5 A contemptuous term for the speech of evil beings. * Or it may be ‘ one,’ as the Sanskrit uses the third person. 7 See Chap. IV, 73 n. CHAPTER V, 93-VI, 18. 147 this, that things are only worldly, and there is no spirit. 9. As I have written, and shown above'—(10) that to be made without a maker, and decided without a decider, is as impossible as to prepare what is written without a writer, 07 a house without a mortar-mixer (raz)? and building (désA4k)—(11) things made, of all kinds, cannot arise without making. 12. And this worldly exestence is owing to the mingling of competing powers. 13. So z¢s numerous possessions are so constructed, selected, azd made of diverse races (Aihar4n), diverse colours, diverse scents, diverse characteristics, avd diverse species as I have stated above® about the body, (14) that it is constructed and made out of many things, such as bone, fat, sinew, veins, skin, blood, breath, hair‘, fundament', hand, foot, head, belly, azd other members, internal and external, (15) in two series® of things of many kinds, of which ¢o de never made by means of the diverse nature of diverse powers, (16) or to arise without a maker, the impossibility is certain. 17. And zz like manner of the other creatures, plants and trees, water and fire, earth and air, their stimulus, too, which is not themselves, is to their own duty ; and they are not stimulators, (18) but there is a stimulator, a building (désak), and a making for ? Chap. V, 27-30. 2 Sans. has ‘ carpenter.’ 8 Chap. V, 57-63. * Assuming that P4z. vas is a misreading of Pahl. varas. Nér. has Sans. rasa, ‘liquid secretion.’ 5 Supposing that Paz. daryam (Sans. nish¢h4) stands for Pahl. dar-f dum. * Literally ‘columns,’ 148 SIKAND-GUMANIK VIGAR. them. 19. And the usage (v4z4r) which is changing and urging them, from stimulus to stimulus, from statement to statement, azd from time to time, is not according to the will and requirement of those made, but according to those that are stimulating and making. 20. Even so, indicative of the rotation of the years, months, days, azd hours, is the revolution of the celestial sphere and stars which are settled (pas4khtak), and of the sun and moon which are adjusted (ntvardak), a well-horsed? progress and conspicuous revolution. 21. This, too, is an indication that the movements of every appearance (4tharth) are owing to an exhibitor, by whom the movement of that appearance is exhibited.
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.
1ke 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. 63. So, also, is the qualification of the eye, ear, nose, tongue, mouth, teeth, hand, foot, avd other external appliances, whose own functions are each separate. 64. And z¢ is visibly manifest therein ; inasmuch as, when one of these organs is disabled, any one of the rest is not suitable for the work of that other oze, for which it is not qualified. 65. And when only the construction of one of the organs of the body is examined into—that is, how z¢ zs—it is wonderfully sagaciously constructed '. 66. Such as the eye, which is of many natures of different names and different purposes, (67) as the eyelash, the eyelid, the white, the eyeball (khAyak), the iris (sayak), and the pupil (tédak), (68) 2 such way that the white is fat®, (69) the iris is water which has so stood in the prison’ of fat that the turning of the eye, from side to side, occurs through it, (70) and the pupil, itself the sight, is like a view into the water. 71. The iris stands in the prison of white, like the standing of water in a prison of fat; (72) and the pupil is within the iris, like the view of a thing within clear water, (73) ov the form of a column in * So in Sans., but the Pahl. text may be translated ‘how wonderful z# zs, it is sagaciously constructed.’ * Assuming that Paz. pegh, as well as pih in § 69 and peh in § 71, stands for Pahl. pfk (Pers. pi), ‘fat.’ It might also be connected with Pers. pikah, ‘a veil,’ as Nér. seems to have understood it here; but ‘fat’ suits the whole context better. ® Reading lag, instead of rag, ‘a vein,’ which latter is adopted by Nér. both here and in § 71, CHAPTER V, 62-92. 145 a shining mirror. 74. And the arrangement of the white 2” the orbit is for the reason that the dust whirling from the atmosphere, when it arrives at the eye, shall not be concealed in it, (75) dé shall turn to the lid (gumb) of the eye, (76) and shall not injure the sight of the eye. 77. Just as the construction of the tube (rag) of the ear is undilated (afahal), for the reason (78) that whirls of dust and winged noxious creatures shall not rightly enter therein. 79. And the moisture of oneself, the secretion of the ear, and the venom of noxious creatures are manifestly as useful.
2Just as the construction of the tube (rag) of the ear is undilated (afahal), for the reason (78) that whirls of dust and winged noxious creatures shall not rightly enter therein. 79. And the moisture of oneself, the secretion of the ear, and the venom of noxious creatures are manifestly as useful. 80. When the appliances of life and soul are observed—(81r) such as the smell, hearing, sight, taste, and touch which are causing the intelligence of living beings, (82) as also the wisdom of every pontiff (rad), which is pronounced decisive, (83) the knowledge which is acquiring, (84) the intellect which is a seeker and transmitter, (85) the understanding which is a treasurer and defender, (86) the consciousness which is itself the sight of the soul, (87) the guardian spirit (fravash) which is itself the nature that is a maintainer of the body, (88) the spiritual life (ahd) which is pure, (89) and the other spiritual existences that are maintaining the body, which are each separately qualified, in that manner ?, for their operation and duty—(g0) they are perfect in their own operation, as to duty such as they are ennobled and qualified for. 91. As to that for which they are not qualified, they are not suitable. 92. The two arguments which are each separate 1 As means of defence. ® By the assistance of the senses mentioned in § 81. [24] L 146 SIKAND-GOMANIK VIGAR. in the Dinkavd manuscript, as the supremely learned one! has explained them out of zs knowledge of the religion, are here set forth at length. 93. Ze whose wish is to fully understand the wonderfulness of the Mazda-worshipping religion and the statements of the primitive faith, (94) examines into it in a manuscript of that character, (95) avd shall understand more fully the wonderfulness and truth of the religion? Cuapter VI. 1. As ¢o another delusion® of those asserting the non-existence of a sacred being—(2) whom they call atheistical (dahart)*—(3) that they are ordained free from religious trouble (alag) and the toil of practising good works, (4) and the unlimited twaddle (drayisn)® they abundantly chatter, (5) you® should observe this :—6. That they account this world, with the much change and adjustment of description of its members and appliances, ¢hecyr antagonism to one another, and their confusion with one another, as an original evolution’ of boundless time. 7. And this, too, that there is no reward of good works, no punishment of sin, no heaven and hell, and no stimulator of good works and crime. 8. Besides 1 AtOr-frébag (see Chap. IV, 107). 2 Nearly all the Pahlavi manuscripts of this work terminate here. 8 Paz. vyawant (see Chap. III, 22 n). * Sans. digambara refers this term to Buddhist ascetics, the nearest approach to atheists with which Nér. was acquainted. 5 A contemptuous term for the speech of evil beings. * Or it may be ‘ one,’ as the Sanskrit uses the third person. 7 See Chap. IV, 73 n. CHAPTER V, 93-VI, 18. 147
3* Sans. digambara refers this term to Buddhist ascetics, the nearest approach to atheists with which Nér. was acquainted. 5 A contemptuous term for the speech of evil beings. * Or it may be ‘ one,’ as the Sanskrit uses the third person. 7 See Chap. IV, 73 n. CHAPTER V, 93-VI, 18. 147 this, that things are only worldly, and there is no spirit. 9. As I have written, and shown above'—(10) that to be made without a maker, and decided without a decider, is as impossible as to prepare what is written without a writer, 07 a house without a mortar-mixer (raz)? and building (désA4k)—(11) things made, of all kinds, cannot arise without making. 12. And this worldly exestence is owing to the mingling of competing powers. 13. So z¢s numerous possessions are so constructed, selected, azd made of diverse races (Aihar4n), diverse colours, diverse scents, diverse characteristics, avd diverse species as I have stated above® about the body, (14) that it is constructed and made out of many things, such as bone, fat, sinew, veins, skin, blood, breath, hair‘, fundament', hand, foot, head, belly, azd other members, internal and external, (15) in two series® of things of many kinds, of which ¢o de never made by means of the diverse nature of diverse powers, (16) or to arise without a maker, the impossibility is certain. 17. And zz like manner of the other creatures, plants and trees, water and fire, earth and air, their stimulus, too, which is not themselves, is to their own duty ; and they are not stimulators, (18) but there is a stimulator, a building (désak), and a making for ? Chap. V, 27-30. 2 Sans. has ‘ carpenter.’ 8 Chap. V, 57-63. * Assuming that P4z. vas is a misreading of Pahl. varas. Nér. has Sans. rasa, ‘liquid secretion.’ 5 Supposing that Paz. daryam (Sans. nish¢h4) stands for Pahl. dar-f dum. * Literally ‘columns,’ 148 SIKAND-GUMANIK VIGAR. them. 19. And the usage (v4z4r) which is changing and urging them, from stimulus to stimulus, from statement to statement, azd from time to time, is not according to the will and requirement of those made, but according to those that are stimulating and making. 20. Even so, indicative of the rotation of the years, months, days, azd hours, is the revolution of the celestial sphere and stars which are settled (pas4khtak), and of the sun and moon which are adjusted (ntvardak), a well-horsed? progress and conspicuous revolution. 21. This, too, is an indication that the movements of every appearance (4tharth) are owing to an exhibitor, by whom the movement of that appearance is exhibited.
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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