Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Made forthe purpose of frustrating the designs of the fiend, which he foresaw (see Chap. VIII, 51, 71). * See Chap. IV, 73n. * And, therefore, competing, as their natures are different. CHAPTER VII, 25—VIII, 29. 153 of scents azd flavours, and of the sun avd moon and stars, whose difference is not through different nature, but through different duty, through different qualification, and through different construction, which are such as are attainable for various duties—(18) the good and evil, light and dark, ad other different natures are then their distinction not through different duty, but through different nature, (19) the incompatible quality and the injuriousness which are manifest zz them, one towards the other. 20. Therefore, when good is there}, the non-existence of evil is unquestionable ; (21) when light 4as come, darkness isremoved. 22. Even so of the other co-existences ? whose incompatibility and injuriousness together are owing to the cause of difference of nature, (23) because, in the worldly existence, there is a manifestation of the competing nature and injuriousness of the things, one towards the other. 24. The worldly existence is the fruit of the spiritual, and the spiritual is its root, (25) because ‘ fruit is obtained through a root. 26. J like manner the giver of the evidence arisen among the intelligent is clear. 27. Of the worldly exzstence being the fruit, amd the spiritual being the root, the evidence is this, (28) when the progress (madan6) of every visible avd tangible thing from imperceptibility to perceptibility is explicitly manifest. 29. Because the arising of mankind and other creatures, 1 Sans. has ‘so that where (yatra) good is,’ which has induced JE to insert Paz. edar for Sans. yatra, so as to make the author say ‘when good is here (in this world), the non-existence of evil there (in the other world) is unquestionable.’ A noteworthy instance of punctilious blundering, on the part of a revising copyist, making an author say more than he means. 2 Mentioned in §§ 5-11; those in § 4 having been just referred to. 154 SIKAND-GOMANIK VIGAR. who are visible and tangible, from a spiritual exzstence which is invisible azd intangible is known, (30) as much as the mirrored length avd breadth of the body beimg an emanation of itself. 31. And the perceptibility of the body of man and other creatures was imperceptible azd invisible in the semen which is derived from their fathers ; (32) the semen itself, too, came into perceptibility, visibility, avd tangibility in the skin? of the fathers. 33. It is now possible to know inevitably? that this worldly exstence, which is visible and tangible, is produced and has arisen from a spiritual exzs¢tence which is invisible avd intangible. 34. J” like manner the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are themselves a spiritual s¢aze, is unquestionable.
234. J” like manner the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are themselves a spiritual s¢aze, is unquestionable. 35. When ¢hese are seen by us, in the worldly existence, the competing nature, formation, and injuriousness of one towards the other, even as to the property of the spiritual exzstence, (36) which is the root of the worldly one; (37) and, z# like manner, there is no doubt of the existence of its fruit of worldly possessions ; (38) this is that which is manifest as regards a competing nature. 39. Then‘ its purpose and cause weve indicated by me above‘, which are the sagaciously working of the creator, (40) who created the creature which is an indicator of the existence of an opponent. 1 That Nér. thus read pést is shown by his Sanskrit translation of the word, but the original word was probably pést, ‘the back.’ 3 See Chap. V, 12-14 for the technical meaning of this word. 5 As in the case of death and decay. * Reading adinasam, ‘then its by me,’ which is the Pahlavi form indicated by the Paz. ainaum of Nér. (see Mkh. IX, 6 n). 5 Chap. VII, 4, 5, 19-21. CHAPTER VIII, 30-56. 41. For z¢ is known that work due to workers is of two kinds, designed or qualified. 42. That which is designed is of three kinds. 43. Two are due to the wise and sagacious; (44) either through seeking for their own working of advantage and benefit, (45) or through removing and keeping away the harm and evil which are from without. 46. And one is due to the ignorant avd unwise, (47) done defectively and without a purpose. 48. From the wise and sagacious, work ought! not to arise without a purpose azd without a cause. 49. As the sagacious creator, who is all-knowing, perfectly capable, ad fully complete in his own self, has sought that which is not a necessity for any advantage and aggrandizement of his from without 2, (50) it is, therefore, necessary to understand that the purpose azd causes of his works are of that one kind *, (51) to remove azd keep away the harm which . is due to his opponent and the injurer who may arise from without, which is itself the purpose and cause of the creation of the creatures. 52. Also this, that that sagacious creator is good-willed, (53) and his will is all goodness. 54. The creatures were also created by him predominantly of his own will. 55. And the completely-stirring desire of him who is good-willed azd sagacious is to subdue‘ evil and make z¢ extinct, (56) for while evil is not subdued the 1 Reading sazéd, as in JE, because, although AK, PB3, MH19 have Paz. sahed, ‘seems,’ Nér. uses Sans. saknoti. . 2 And, therefore, cannot have been actuated by the design mentioned in § 44. 5 Mentioned in § 45. * Reading khvaftané, instead of Paz. anaftan, whichis almost identical in writing; and making a similar correction in § 56. UNIVERSITY 156 SIKAND-GOMAN{K vicAR.
3uses Sans. saknoti. . 2 And, therefore, cannot have been actuated by the design mentioned in § 44. 5 Mentioned in § 45. * Reading khvaftané, instead of Paz. anaftan, whichis almost identical in writing; and making a similar correction in § 56. UNIVERSITY 156 SIKAND-GOMAN{K vicAR. will of him who is good-willed is not fulfilled. 57. And this, that the goodness of that sagacious creator is manifest from creativeness, cherishing, and protection, and from commanding and teaching the means of putting away the path of evil and causing forbearance from crime; (58) also from the qualities and powers of the body in pain and sickness from without. 59. And, as a cause of the body, (60) to remove and keep away the opponent who comes to the body, and to 6e the maintenance, the cause of maturity, and the cause of growth of animals avd sprouting plants’, through the power of maintaining and cherishing their qualities, there is a co-operator who is scripturally called the Fravash*. 61. And through those four powers that are accumulative, which are the powers of attracting, seizing, digesting, avd extracting—(62) and which, owing to the creator’s sagacity of every kind, are co-operators with proportionate power for keeping away the pain and sickness of various kinds which are owing to the opponent, who is working defectively and desirous of evil—(63) and through others ¢haé are of like strength avd auxiliary, the good will of the creator is manifest. 1 Paz. r6dam&né, which Nér translates by the Sanskrit for ‘trees and grains ;’ and the occurrence of the latter word has induced some reviser of AK to alter the following words zér-i dar, ‘power of maintaining,’ into zérid4é4, ‘grains,’ which alteration has been adopted by MH1g and PB3, but the latter has also z6r-i dara inserted in the margin, while JE has both readings in the text which thus means ‘through the power of maintaining and cherishing the quality of grains.’ * The guardian spirit or spiritual representative of each object created by Aflharmazd, which acts for that object in the spiritual world (see Mkh. XLIX, 23). CHAPTER VIII, 57-73. 157 64. Of this, too, that this ove is no creator of the pain and death which are dissipaters of the body, who is good-willed azd a maintainer and cherisher of the body, (65) the evidence is even from this, when the sagacious creator is not a sufferer from sorrow (apakhshad4r) and performing penitence, (66) and is no dissipater and disabler of his own achievements’, (67) because #e is sagacious and _ allknowing.
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 Made forthe purpose of frustrating the designs of the fiend, which he foresaw (see Chap. VIII, 51, 71). * See Chap. IV, 73n. * And, therefore, competing, as their natures are different. CHAPTER VII, 25—VIII, 29. 153 of scents azd flavours, and of the sun avd moon and stars, whose difference is not through different nature, but through different duty, through different qualification, and through different construction, which are such as are attainable for various duties—(18) the good and evil, light and dark, ad other different natures are then their distinction not through different duty, but through different nature, (19) the incompatible quality and the injuriousness which are manifest zz them, one towards the other. 20. Therefore, when good is there}, the non-existence of evil is unquestionable ; (21) when light 4as come, darkness isremoved. 22. Even so of the other co-existences ? whose incompatibility and injuriousness together are owing to the cause of difference of nature, (23) because, in the worldly existence, there is a manifestation of the competing nature and injuriousness of the things, one towards the other. 24. The worldly existence is the fruit of the spiritual, and the spiritual is its root, (25) because ‘ fruit is obtained through a root. 26. J like manner the giver of the evidence arisen among the intelligent is clear. 27. Of the worldly exzstence being the fruit, amd the spiritual being the root, the evidence is this, (28) when the progress (madan6) of every visible avd tangible thing from imperceptibility to perceptibility is explicitly manifest. 29. Because the arising of mankind and other creatures, 1 Sans. has ‘so that where (yatra) good is,’ which has induced JE to insert Paz. edar for Sans. yatra, so as to make the author say ‘when good is here (in this world), the non-existence of evil there (in the other world) is unquestionable.’ A noteworthy instance of punctilious blundering, on the part of a revising copyist, making an author say more than he means. 2 Mentioned in §§ 5-11; those in § 4 having been just referred to. 154 SIKAND-GOMANIK VIGAR. who are visible and tangible, from a spiritual exzstence which is invisible azd intangible is known, (30) as much as the mirrored length avd breadth of the body beimg an emanation of itself. 31. And the perceptibility of the body of man and other creatures was imperceptible azd invisible in the semen which is derived from their fathers ; (32) the semen itself, too, came into perceptibility, visibility, avd tangibility in the skin? of the fathers. 33. It is now possible to know inevitably? that this worldly exstence, which is visible and tangible, is produced and has arisen from a spiritual exzs¢tence which is invisible avd intangible. 34. J” like manner the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are themselves a spiritual s¢aze, is unquestionable.
234. J” like manner the lapsing (yehevdntan®S) from visibility axd tangibility into invisibility avd intangibility *, which are themselves a spiritual s¢aze, is unquestionable. 35. When ¢hese are seen by us, in the worldly existence, the competing nature, formation, and injuriousness of one towards the other, even as to the property of the spiritual exzstence, (36) which is the root of the worldly one; (37) and, z# like manner, there is no doubt of the existence of its fruit of worldly possessions ; (38) this is that which is manifest as regards a competing nature. 39. Then‘ its purpose and cause weve indicated by me above‘, which are the sagaciously working of the creator, (40) who created the creature which is an indicator of the existence of an opponent. 1 That Nér. thus read pést is shown by his Sanskrit translation of the word, but the original word was probably pést, ‘the back.’ 3 See Chap. V, 12-14 for the technical meaning of this word. 5 As in the case of death and decay. * Reading adinasam, ‘then its by me,’ which is the Pahlavi form indicated by the Paz. ainaum of Nér. (see Mkh. IX, 6 n). 5 Chap. VII, 4, 5, 19-21. CHAPTER VIII, 30-56. 41. For z¢ is known that work due to workers is of two kinds, designed or qualified. 42. That which is designed is of three kinds. 43. Two are due to the wise and sagacious; (44) either through seeking for their own working of advantage and benefit, (45) or through removing and keeping away the harm and evil which are from without. 46. And one is due to the ignorant avd unwise, (47) done defectively and without a purpose. 48. From the wise and sagacious, work ought! not to arise without a purpose azd without a cause. 49. As the sagacious creator, who is all-knowing, perfectly capable, ad fully complete in his own self, has sought that which is not a necessity for any advantage and aggrandizement of his from without 2, (50) it is, therefore, necessary to understand that the purpose azd causes of his works are of that one kind *, (51) to remove azd keep away the harm which . is due to his opponent and the injurer who may arise from without, which is itself the purpose and cause of the creation of the creatures. 52. Also this, that that sagacious creator is good-willed, (53) and his will is all goodness. 54. The creatures were also created by him predominantly of his own will. 55. And the completely-stirring desire of him who is good-willed azd sagacious is to subdue‘ evil and make z¢ extinct, (56) for while evil is not subdued the 1 Reading sazéd, as in JE, because, although AK, PB3, MH19 have Paz. sahed, ‘seems,’ Nér. uses Sans. saknoti. . 2 And, therefore, cannot have been actuated by the design mentioned in § 44. 5 Mentioned in § 45. * Reading khvaftané, instead of Paz. anaftan, whichis almost identical in writing; and making a similar correction in § 56. UNIVERSITY 156 SIKAND-GOMAN{K vicAR.
3uses Sans. saknoti. . 2 And, therefore, cannot have been actuated by the design mentioned in § 44. 5 Mentioned in § 45. * Reading khvaftané, instead of Paz. anaftan, whichis almost identical in writing; and making a similar correction in § 56. UNIVERSITY 156 SIKAND-GOMAN{K vicAR. will of him who is good-willed is not fulfilled. 57. And this, that the goodness of that sagacious creator is manifest from creativeness, cherishing, and protection, and from commanding and teaching the means of putting away the path of evil and causing forbearance from crime; (58) also from the qualities and powers of the body in pain and sickness from without. 59. And, as a cause of the body, (60) to remove and keep away the opponent who comes to the body, and to 6e the maintenance, the cause of maturity, and the cause of growth of animals avd sprouting plants’, through the power of maintaining and cherishing their qualities, there is a co-operator who is scripturally called the Fravash*. 61. And through those four powers that are accumulative, which are the powers of attracting, seizing, digesting, avd extracting—(62) and which, owing to the creator’s sagacity of every kind, are co-operators with proportionate power for keeping away the pain and sickness of various kinds which are owing to the opponent, who is working defectively and desirous of evil—(63) and through others ¢haé are of like strength avd auxiliary, the good will of the creator is manifest. 1 Paz. r6dam&né, which Nér translates by the Sanskrit for ‘trees and grains ;’ and the occurrence of the latter word has induced some reviser of AK to alter the following words zér-i dar, ‘power of maintaining,’ into zérid4é4, ‘grains,’ which alteration has been adopted by MH1g and PB3, but the latter has also z6r-i dara inserted in the margin, while JE has both readings in the text which thus means ‘through the power of maintaining and cherishing the quality of grains.’ * The guardian spirit or spiritual representative of each object created by Aflharmazd, which acts for that object in the spiritual world (see Mkh. XLIX, 23). CHAPTER VIII, 57-73. 157 64. Of this, too, that this ove is no creator of the pain and death which are dissipaters of the body, who is good-willed azd a maintainer and cherisher of the body, (65) the evidence is even from this, when the sagacious creator is not a sufferer from sorrow (apakhshad4r) and performing penitence, (66) and is no dissipater and disabler of his own achievements’, (67) because #e is sagacious and _ allknowing.
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.
No commentary for this page.