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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
168. As to this other and the sorrow and penitence of the kind which is owing to his own work, it is fitting to speak about him as of deficient knowledge, incomplete wisdom, and inconclusive understanding. 69. As work does not arise from the wise and sagacious without a purpose avd without a cause *, (70) zm like manner work from the unwise and ignorant azd those of inconclusive understanding is all defective, without a purpose, avd without a cause’. 71. And that sagacious owe is a contriver, working sagaciously avd methodically, for keeping away that defective work and inconclusive understanding from his own creatures, 72. He who is working defectively produced distorted‘ and entangled scriptures among the creatures; (73) because this is known, that it is not possible so to keep away and cramp® him who is a moving avd living nature in a boundless void, and 1 Sans. has ‘creatures.’ 2 See § 48. ® See §§ 46, 47. * Assuming that P4z. farstnmazd (Sans. gumphita) stands for Pahl. paréin-hémand. 5 Paz. awefsfiidan (Sans. sankofayitum); but it may be noted that the Pahlavi equivalent of this word might be easily read apasagagintdand, ‘to disorganize.’ 158 SIKAND-GOMANIK VIGAR. to become without risk of injury’. 74. But, though he does not become entangled, fenced in, and captive, (75) 4e is spreading anguish into the entanglement and captivity, and z¢ is a means of grievous punishment. 76. Only while a complete wiping away of the anguish due to him, and complete information as to his own ignorant activity do not arise, he has meditated* with lying falsehood on that which is connected therewith. 77. And the complete capability of the almighty creator is the wiping away of the anguish. 78. Owing to the complete wiping away of anguish, through the almightiness of the sagacious creator, he casts 47m back impotent into the boundless void. 79. And the good creatures thereby become fearless, immortal, azd undistressed (80) ¢hkrough the completely methodical sagacity and discernment of means of that omniscient creator of good beings. 81. From observation of possessions the difference of things is manifest. 82. And the difference is of two kinds, as mentioned above*. 83. One is difference of operation, and the other is difference of nature. 84. Difference of operation is owing to- ‘mutual assistance and united strength‘, (85) and difference of nature is owing to want of an adapter 1 From him, the evil spirit, who is said to have left his native abyss and come on towards the light, through the void which intervened (see Bd. I, 3-5, 9). 2 So in P4z.—Sans.; but ‘he meditates’ is more probable, and would be written in the same manner in Pahlavi. ® Perhaps referring to the ‘two series of things’ mentioned in Chap. VI, 13-15, but the connection is not very clear. * Because co-operation in complicated work tends towards division of labour. CHAPTER VIII, 74-I0], 159 and ¢o opposition. 86. And not in a single place is a permanence of possessions manifest.
2VI, 13-15, but the connection is not very clear. * Because co-operation in complicated work tends towards division of labour. CHAPTER VIII, 74-I0], 159 and ¢o opposition. 86. And not in a single place is a permanence of possessions manifest. 87. If one of anything shall exist azd one does not exist, 24s name shall exist, (88) for the sake of recognising things, one from the other, and preserving the name. 89. The bad, by separation from the good existence, is originally evolved zz such a manner that the one is really no cause of the other. 90. Because each one is existent (att-hé6mand) through its own self,(91) owing to the perpetual injury avd antagonism which are manifestly theirs, one towards the other. 92. If any one shall say that, as the competing formations of the competitors are numerous—(93) such as good and evil, dark and light, perfume and stench, life azd death, sickness and health, pleasure and vexation—(94) there ought to be many other such original evolutions, many zz number and of many species; (95) then they may give this reply’, (96) that, even when ¢here are many names and many species of competitors, still then all are within the compass? of two names. 97. And these two names are their including-source, which are good and evil. 98. Their different names and different species are tokens of these two sources. 99. There is nothing whatever that is not zz the compass of these two names. 100. Zhere has not been and wd/ not be anything which is not good or evil, or a mixture of both. 101. On which account 1 Sans. has ‘others give a reply ;’ but the Paz. any é, ‘ others,’ is certainly a misreading of Pahl. adin aé, ‘then this, or adinas, ‘then to him,’ in which latter case the phrase would be ‘ then they may give a reply to him.’ The proper Pazand for ‘other’ is aware or han. ® See Chap. IV, 12 n. 160 SIKAND-GOMANIK VIGAR. z¢ is explicitly manifest that the original evolutions are two, avd not more; (102) and also this, that it is not possible for good to arise from evil, and evil from good. 103. From this, too, it is possible to understand’, (104) that it is not possible for complete evil to arise from that thing which is filled with goodness. 105. If it be possible, then z¢ is not full; (106) because any one thing, when said ¢o ée full, is no place for anything else; (107) and when ¢here is no place for anything else, other things are not improved by it.
3105. If it be possible, then z¢ is not full; (106) because any one thing, when said ¢o ée full, is no place for anything else; (107) and when ¢here is no place for anything else, other things are not improved by it. 108. If the sacred being de perfect in goodness and wisdom, the folly and evil of azy one are known not to arise from him. 109. If it be possible for them to arise from him, then 4e is not perfect. 110. If he de not perfect, it is not proper to glorify Aim for the sacredness of complete goodness. 111. If good and evil have crept on from the sacred being, he is imperfect in goodness. 112. If he de imperfect in goodness, 4e is imperfect in good information. 113. If fe de imperfect in good information, so also he is imperfect in wisdom, understanding, knowledge, intellect, and other appliances of sagacity. 114. If he be imperfect in wisdom, understanding, intellect, and knowledge, fe is imperfect in health. 115. If he be imperfect in health, he is apt to become sick. 116. If he be apt to become sick, Ze is imperfect in life. 117. If any one shall speak thus: ‘I always see that from one nature, such as ¢ha¢ of mankind, alike good and alike evil have always crept on, through actions owing to them,’ (118) that is for this reason, 1 MH 1g has ‘to maintain.’ CHAPTER VIII, 102-133. 161 because mankind are not perfect even in one ¢hzng. 119. And, on account of imperfection in goodness, evil has crept on from them;. (120) and also on account of imperfection, even in health, they become sick. 121. For the same reason they die, (122) because the cause of death is the struggling of two competing propensities within one nature. 123. There where two competing propensities exist within one nature, the occurrence of sickness and death is known. 124. If any one shall say that there are good and evil actions which, until they are done, do not exist, (125) then they may give this reply}, (126) that the occurrence of an action apart from doing is as impossible as any propensity apart from a nature; and, as to the nature, (127) its? continuance and arrangement are then known thereby not to occur through its own self. 128. For when a man indulges in wrath, Vohiman® is far from there; (129) and when Vohiman holds the position, wrath is not there. 130. When a man tells a lie, truth is far from there‘; (131) and when he speaks true, falsehood has no position there, and that man is called truthful. 132. So also when sickness as come, health is not there ; (133) and when health 4as come, sickness as gone. 1 See § 95 n. * Reading adfnasas, ‘then its thereby’ (with a double pronominal suffix), which is the original Pahlavi indicated by P4z. ainas (see Mkh. IX, 6n). 5 The archangel ‘good thought,’ who is said to hold the position and vanquish ‘evil thought,’ while the angel Srésh does the same as regards ‘wrath’ (see Dinkard, quoted in Dd. XCIV, rn; also Bd. XXX, 29).
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.
168. As to this other and the sorrow and penitence of the kind which is owing to his own work, it is fitting to speak about him as of deficient knowledge, incomplete wisdom, and inconclusive understanding. 69. As work does not arise from the wise and sagacious without a purpose avd without a cause *, (70) zm like manner work from the unwise and ignorant azd those of inconclusive understanding is all defective, without a purpose, avd without a cause’. 71. And that sagacious owe is a contriver, working sagaciously avd methodically, for keeping away that defective work and inconclusive understanding from his own creatures, 72. He who is working defectively produced distorted‘ and entangled scriptures among the creatures; (73) because this is known, that it is not possible so to keep away and cramp® him who is a moving avd living nature in a boundless void, and 1 Sans. has ‘creatures.’ 2 See § 48. ® See §§ 46, 47. * Assuming that P4z. farstnmazd (Sans. gumphita) stands for Pahl. paréin-hémand. 5 Paz. awefsfiidan (Sans. sankofayitum); but it may be noted that the Pahlavi equivalent of this word might be easily read apasagagintdand, ‘to disorganize.’ 158 SIKAND-GOMANIK VIGAR. to become without risk of injury’. 74. But, though he does not become entangled, fenced in, and captive, (75) 4e is spreading anguish into the entanglement and captivity, and z¢ is a means of grievous punishment. 76. Only while a complete wiping away of the anguish due to him, and complete information as to his own ignorant activity do not arise, he has meditated* with lying falsehood on that which is connected therewith. 77. And the complete capability of the almighty creator is the wiping away of the anguish. 78. Owing to the complete wiping away of anguish, through the almightiness of the sagacious creator, he casts 47m back impotent into the boundless void. 79. And the good creatures thereby become fearless, immortal, azd undistressed (80) ¢hkrough the completely methodical sagacity and discernment of means of that omniscient creator of good beings. 81. From observation of possessions the difference of things is manifest. 82. And the difference is of two kinds, as mentioned above*. 83. One is difference of operation, and the other is difference of nature. 84. Difference of operation is owing to- ‘mutual assistance and united strength‘, (85) and difference of nature is owing to want of an adapter 1 From him, the evil spirit, who is said to have left his native abyss and come on towards the light, through the void which intervened (see Bd. I, 3-5, 9). 2 So in P4z.—Sans.; but ‘he meditates’ is more probable, and would be written in the same manner in Pahlavi. ® Perhaps referring to the ‘two series of things’ mentioned in Chap. VI, 13-15, but the connection is not very clear. * Because co-operation in complicated work tends towards division of labour. CHAPTER VIII, 74-I0], 159 and ¢o opposition. 86. And not in a single place is a permanence of possessions manifest.
2VI, 13-15, but the connection is not very clear. * Because co-operation in complicated work tends towards division of labour. CHAPTER VIII, 74-I0], 159 and ¢o opposition. 86. And not in a single place is a permanence of possessions manifest. 87. If one of anything shall exist azd one does not exist, 24s name shall exist, (88) for the sake of recognising things, one from the other, and preserving the name. 89. The bad, by separation from the good existence, is originally evolved zz such a manner that the one is really no cause of the other. 90. Because each one is existent (att-hé6mand) through its own self,(91) owing to the perpetual injury avd antagonism which are manifestly theirs, one towards the other. 92. If any one shall say that, as the competing formations of the competitors are numerous—(93) such as good and evil, dark and light, perfume and stench, life azd death, sickness and health, pleasure and vexation—(94) there ought to be many other such original evolutions, many zz number and of many species; (95) then they may give this reply’, (96) that, even when ¢here are many names and many species of competitors, still then all are within the compass? of two names. 97. And these two names are their including-source, which are good and evil. 98. Their different names and different species are tokens of these two sources. 99. There is nothing whatever that is not zz the compass of these two names. 100. Zhere has not been and wd/ not be anything which is not good or evil, or a mixture of both. 101. On which account 1 Sans. has ‘others give a reply ;’ but the Paz. any é, ‘ others,’ is certainly a misreading of Pahl. adin aé, ‘then this, or adinas, ‘then to him,’ in which latter case the phrase would be ‘ then they may give a reply to him.’ The proper Pazand for ‘other’ is aware or han. ® See Chap. IV, 12 n. 160 SIKAND-GOMANIK VIGAR. z¢ is explicitly manifest that the original evolutions are two, avd not more; (102) and also this, that it is not possible for good to arise from evil, and evil from good. 103. From this, too, it is possible to understand’, (104) that it is not possible for complete evil to arise from that thing which is filled with goodness. 105. If it be possible, then z¢ is not full; (106) because any one thing, when said ¢o ée full, is no place for anything else; (107) and when ¢here is no place for anything else, other things are not improved by it.
3105. If it be possible, then z¢ is not full; (106) because any one thing, when said ¢o ée full, is no place for anything else; (107) and when ¢here is no place for anything else, other things are not improved by it. 108. If the sacred being de perfect in goodness and wisdom, the folly and evil of azy one are known not to arise from him. 109. If it be possible for them to arise from him, then 4e is not perfect. 110. If he de not perfect, it is not proper to glorify Aim for the sacredness of complete goodness. 111. If good and evil have crept on from the sacred being, he is imperfect in goodness. 112. If he de imperfect in goodness, 4e is imperfect in good information. 113. If fe de imperfect in good information, so also he is imperfect in wisdom, understanding, knowledge, intellect, and other appliances of sagacity. 114. If he be imperfect in wisdom, understanding, intellect, and knowledge, fe is imperfect in health. 115. If he be imperfect in health, he is apt to become sick. 116. If he be apt to become sick, Ze is imperfect in life. 117. If any one shall speak thus: ‘I always see that from one nature, such as ¢ha¢ of mankind, alike good and alike evil have always crept on, through actions owing to them,’ (118) that is for this reason, 1 MH 1g has ‘to maintain.’ CHAPTER VIII, 102-133. 161 because mankind are not perfect even in one ¢hzng. 119. And, on account of imperfection in goodness, evil has crept on from them;. (120) and also on account of imperfection, even in health, they become sick. 121. For the same reason they die, (122) because the cause of death is the struggling of two competing propensities within one nature. 123. There where two competing propensities exist within one nature, the occurrence of sickness and death is known. 124. If any one shall say that there are good and evil actions which, until they are done, do not exist, (125) then they may give this reply}, (126) that the occurrence of an action apart from doing is as impossible as any propensity apart from a nature; and, as to the nature, (127) its? continuance and arrangement are then known thereby not to occur through its own self. 128. For when a man indulges in wrath, Vohiman® is far from there; (129) and when Vohiman holds the position, wrath is not there. 130. When a man tells a lie, truth is far from there‘; (131) and when he speaks true, falsehood has no position there, and that man is called truthful. 132. So also when sickness as come, health is not there ; (133) and when health 4as come, sickness as gone. 1 See § 95 n. * Reading adfnasas, ‘then its thereby’ (with a double pronominal suffix), which is the original Pahlavi indicated by P4z. ainas (see Mkh. IX, 6n). 5 The archangel ‘good thought,’ who is said to hold the position and vanquish ‘evil thought,’ while the angel Srésh does the same as regards ‘wrath’ (see Dinkard, quoted in Dd. XCIV, rn; also Bd. XXX, 29).
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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