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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ainas (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). * Sans. adds ‘and that man is called false,’ which JE also inserts in Pazand in the margin, but all other manuscripts omit. [24] M 162 SIKAND-GOMANIK VIGAR. 134. Just as a substance which is not moving can exist, (135) but movement, except in a substance, cannot exist. 136. About this chapter, too, collected as a summary, (137) do you reverently! and discreetly observe and instruct thereon. CuapTer IX. 1. Other information about the existence of the competitor, similarly testified by the Dinkayd? manuscript (nipik), is here well noted for you. 2. For both this whzch zs written above and that which is written /eve are all grown from the seed which the glorified Attr-padtyavand sowed, (3) and from the original thanksgiving (sp4s) of the supremely learned Atdr-frobag, son of Farukh-z4d, himself. 4. The fourth® subject, which is from the Dinkavd, is about the existence of an opponent of the creatures and of an opponent earlier than the creatures, and is from the exposition of the good religion ‘. _ '7 Assuming that Paz. daramaiha (Sans. sQkshmatay4) is a misreading of Pahl. gardmfkiha. It would more easily be a misreading of sharmakfh4, ‘modestly, but this term seems rather less likely to be applied by the author to his readers. ? See Chap. IV, 106, 107 for the names in these §§ 1, 2. 5 Assuming that Paz. ard ium (Sans. balish¢4o me) is a misreading of Pahl. arbafim. The first subject (see Chap. II, 1) consisted of the three questions of Mitré-atyy4r discussed in Chaps. II-IV. The second subject, about the existence of God, is contained in Chaps. V, VI. And the third subject, about the existence of an evil spirit competing with the creator, is debated in Chaps. VII, VI1II. “ The third book of the Dinkard, which treats of a multitude of subjects ‘from the exposition of the good religion,’ does not appear CHAPTER VIII, 134—Ix, 18. 163 5. That is, a knowledge of the existence of an opponent of the creatures is obtainable from the innermost recesses of the body of man even to the outermost odzects of which’ sight is susceptible, (6) and beyond those, within the certain limits of analogy. 7. The innermost recesses of man are the innermost of life, (8) and are seen through complete observation, within the same limits.
27. The innermost recesses of man are the innermost of life, (8) and are seen through complete observation, within the same limits. g. This is, as ignorance is to erudition, (10) deceit to good disposition, (11) and falsehood to truth, (12) other defects of the capabilities which are the source of erudition, good disposition, and truth are the opponent, (13) and the cause of the wickedness of the soul. 14. Again, these irregularities of the rules of arrangement of the body, within the compass of the body, are the opponent, and the cause of the disintegration of the body. 15. Again, as fo these among the emanations, cold is the opponent of heat, dryness is of moisture, avd the other doers of mischief are opponents of the operations of existence. 16. Within time darkness is the opponent of light, stench of perfume, ugliness of handsomeness, unsavouriness of savouriness, poison of z¢s antidote, noxious creatures and the wolf of the well-yielding cattle, and the vile felon (mar) of the good man. 17. Beyond time the brigand planets (gadiig4n)? are the opponents of the work of the divine bestowers. 18. Beyond the knowledge obtainable of all these to contain the materials for this chapter. The author is, therefore, probably alluding to one of the two earlier books which have not yet been discovered. 1 Assuming that Paz. anda ne (for be) thim-i vas (Sans. yavat bigam asya) stands for Pahl. vad baratim-f agas. * See Chap. IV, ro. M 2 164 SIKAND-GOMANIK VIGAR. champions susceptible to sight, are those who are within the limits of analogy! and the certain information of multitudes, the demons who are the opponents of the sacred beings. 19. The existence of an opponent before the creation of the creatures, and his coming to the creatures (20) after the creation of the creatures, and also to the creator, are presented comprehensibly through reasons which are suitable? and presentable, and through the provision of a remedy, a creation which is for a purpose. 21. This one statement (vakak) possesses five arguments (sAm4n). 22. One is the Jdezmg presented comprehensibly. 23. One is the dezmg presented through reasons. 24. One is the reasons which are presentable and suitable that the creation existed. 25. One is the remedy appointed for the creation. 26. And one is the creation of the creatures of the creator for a purpose. 27. The existence of these five arguments is manifest through the creations azd achievements themselves. 28. The presenting comprehensibly is wisely arranging the testimony of the effect? of the creatures, (29) through the reasons presented, which are a de- | claration owing to the same sagacity. 30. The reason obtainable, that the creation existed, (31) with the arrangement of the creation so methodically, ought to arise from the suitable s¢ace of the * Referring. to the two kinds of evidence, direct and indirect, mentioned in §§ 5, 6. * So in § 24 and in Sans., though P4z. has ‘ obtainable’ here.
3to the two kinds of evidence, direct and indirect, mentioned in §§ 5, 6. * So in § 24 and in Sans., though P4z. has ‘ obtainable’ here. ® Assuming that the Paz. awar dugdé of AK stands for Pahl. bar gék4s (or gék4sih). MHrog has duv4é, and PB3, JE have dusaé, while Sans, means ‘ about the magnitude.’ CHAPTER IX, 19-45. 165 creation ; (32) and the suitable design of the creation itself possesses the testimony, through z¢s appearance. 33. The remedy appointed is a comprehensible and presentable demonstrator, (34) because it becomes a desire of knowledge and an appearance of the desire. 35. The deing created for a purpose is manifest through the desire of activity of the creation, both severally and naturally. 36. The evidences of the existence of an opponent before the creation of the creatures are many. 37. And one of them is the suitable s¢a¢e of the creation of the creatures, (38) because the limit of suitability is not well fitted for anything except necessity. (39) That which is inferred from suitability is necessity, from necessity haste, avd from haste the existence of an opponent who is before the suitable work which is the creation. 40. The evidence of the coming of the destroyer to the creatures, after the creation of the creatures, is the formation of the means of the creator, for encountering an opponent, before the arrival of the opponent, (41) which are omnisciently a provision before creation by the creator. 42. And there is a demonstrator of ¢hese same means of the creatures that is prepared, which is the struggling opposed to the opponent through the arrangement of ‘ther nature. 43. One duty of the nature of the creatures is the subduing of so much vexation. 44. Their preparation, too, is like a contest that is forming an enemy opposing the opponent, (45) and their natural desire for duty is removing all haste. 166 SIKAND-GOMANIK VIGAR. CuapTer X, 1. Another subject is about the deliberating of the deliberators on unity, from which even the preparation of the duality is manifested. 2. It should be known, that whoever wishes to understand a creator, except when he gives trouble to his own life, (3) should meditate reverently’. 4. First, he fully understands his own body and soul, (5) that is, who produced ¢hem, out of what, and for what purpose? 6. Also, who is his accuser and adversary; (7) and who is his friend and helper? 8. Likewise, who instigates him to commit crime, (9) of what nature zs he, (10) and how is it possible to escape him ?
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.
1ainas (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). * Sans. adds ‘and that man is called false,’ which JE also inserts in Pazand in the margin, but all other manuscripts omit. [24] M 162 SIKAND-GOMANIK VIGAR. 134. Just as a substance which is not moving can exist, (135) but movement, except in a substance, cannot exist. 136. About this chapter, too, collected as a summary, (137) do you reverently! and discreetly observe and instruct thereon. CuapTer IX. 1. Other information about the existence of the competitor, similarly testified by the Dinkayd? manuscript (nipik), is here well noted for you. 2. For both this whzch zs written above and that which is written /eve are all grown from the seed which the glorified Attr-padtyavand sowed, (3) and from the original thanksgiving (sp4s) of the supremely learned Atdr-frobag, son of Farukh-z4d, himself. 4. The fourth® subject, which is from the Dinkavd, is about the existence of an opponent of the creatures and of an opponent earlier than the creatures, and is from the exposition of the good religion ‘. _ '7 Assuming that Paz. daramaiha (Sans. sQkshmatay4) is a misreading of Pahl. gardmfkiha. It would more easily be a misreading of sharmakfh4, ‘modestly, but this term seems rather less likely to be applied by the author to his readers. ? See Chap. IV, 106, 107 for the names in these §§ 1, 2. 5 Assuming that Paz. ard ium (Sans. balish¢4o me) is a misreading of Pahl. arbafim. The first subject (see Chap. II, 1) consisted of the three questions of Mitré-atyy4r discussed in Chaps. II-IV. The second subject, about the existence of God, is contained in Chaps. V, VI. And the third subject, about the existence of an evil spirit competing with the creator, is debated in Chaps. VII, VI1II. “ The third book of the Dinkard, which treats of a multitude of subjects ‘from the exposition of the good religion,’ does not appear CHAPTER VIII, 134—Ix, 18. 163 5. That is, a knowledge of the existence of an opponent of the creatures is obtainable from the innermost recesses of the body of man even to the outermost odzects of which’ sight is susceptible, (6) and beyond those, within the certain limits of analogy. 7. The innermost recesses of man are the innermost of life, (8) and are seen through complete observation, within the same limits.
27. The innermost recesses of man are the innermost of life, (8) and are seen through complete observation, within the same limits. g. This is, as ignorance is to erudition, (10) deceit to good disposition, (11) and falsehood to truth, (12) other defects of the capabilities which are the source of erudition, good disposition, and truth are the opponent, (13) and the cause of the wickedness of the soul. 14. Again, these irregularities of the rules of arrangement of the body, within the compass of the body, are the opponent, and the cause of the disintegration of the body. 15. Again, as fo these among the emanations, cold is the opponent of heat, dryness is of moisture, avd the other doers of mischief are opponents of the operations of existence. 16. Within time darkness is the opponent of light, stench of perfume, ugliness of handsomeness, unsavouriness of savouriness, poison of z¢s antidote, noxious creatures and the wolf of the well-yielding cattle, and the vile felon (mar) of the good man. 17. Beyond time the brigand planets (gadiig4n)? are the opponents of the work of the divine bestowers. 18. Beyond the knowledge obtainable of all these to contain the materials for this chapter. The author is, therefore, probably alluding to one of the two earlier books which have not yet been discovered. 1 Assuming that Paz. anda ne (for be) thim-i vas (Sans. yavat bigam asya) stands for Pahl. vad baratim-f agas. * See Chap. IV, ro. M 2 164 SIKAND-GOMANIK VIGAR. champions susceptible to sight, are those who are within the limits of analogy! and the certain information of multitudes, the demons who are the opponents of the sacred beings. 19. The existence of an opponent before the creation of the creatures, and his coming to the creatures (20) after the creation of the creatures, and also to the creator, are presented comprehensibly through reasons which are suitable? and presentable, and through the provision of a remedy, a creation which is for a purpose. 21. This one statement (vakak) possesses five arguments (sAm4n). 22. One is the Jdezmg presented comprehensibly. 23. One is the dezmg presented through reasons. 24. One is the reasons which are presentable and suitable that the creation existed. 25. One is the remedy appointed for the creation. 26. And one is the creation of the creatures of the creator for a purpose. 27. The existence of these five arguments is manifest through the creations azd achievements themselves. 28. The presenting comprehensibly is wisely arranging the testimony of the effect? of the creatures, (29) through the reasons presented, which are a de- | claration owing to the same sagacity. 30. The reason obtainable, that the creation existed, (31) with the arrangement of the creation so methodically, ought to arise from the suitable s¢ace of the * Referring. to the two kinds of evidence, direct and indirect, mentioned in §§ 5, 6. * So in § 24 and in Sans., though P4z. has ‘ obtainable’ here.
3to the two kinds of evidence, direct and indirect, mentioned in §§ 5, 6. * So in § 24 and in Sans., though P4z. has ‘ obtainable’ here. ® Assuming that the Paz. awar dugdé of AK stands for Pahl. bar gék4s (or gék4sih). MHrog has duv4é, and PB3, JE have dusaé, while Sans, means ‘ about the magnitude.’ CHAPTER IX, 19-45. 165 creation ; (32) and the suitable design of the creation itself possesses the testimony, through z¢s appearance. 33. The remedy appointed is a comprehensible and presentable demonstrator, (34) because it becomes a desire of knowledge and an appearance of the desire. 35. The deing created for a purpose is manifest through the desire of activity of the creation, both severally and naturally. 36. The evidences of the existence of an opponent before the creation of the creatures are many. 37. And one of them is the suitable s¢a¢e of the creation of the creatures, (38) because the limit of suitability is not well fitted for anything except necessity. (39) That which is inferred from suitability is necessity, from necessity haste, avd from haste the existence of an opponent who is before the suitable work which is the creation. 40. The evidence of the coming of the destroyer to the creatures, after the creation of the creatures, is the formation of the means of the creator, for encountering an opponent, before the arrival of the opponent, (41) which are omnisciently a provision before creation by the creator. 42. And there is a demonstrator of ¢hese same means of the creatures that is prepared, which is the struggling opposed to the opponent through the arrangement of ‘ther nature. 43. One duty of the nature of the creatures is the subduing of so much vexation. 44. Their preparation, too, is like a contest that is forming an enemy opposing the opponent, (45) and their natural desire for duty is removing all haste. 166 SIKAND-GOMANIK VIGAR. CuapTer X, 1. Another subject is about the deliberating of the deliberators on unity, from which even the preparation of the duality is manifested. 2. It should be known, that whoever wishes to understand a creator, except when he gives trouble to his own life, (3) should meditate reverently’. 4. First, he fully understands his own body and soul, (5) that is, who produced ¢hem, out of what, and for what purpose? 6. Also, who is his accuser and adversary; (7) and who is his friend and helper? 8. Likewise, who instigates him to commit crime, (9) of what nature zs he, (10) and how is it possible to escape him ?
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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