Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. 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 ? 11. Then Ze is not able to understand him? as the creator through his nature and his coming to himself. 12. For when he bore the name of creator, then, with it, he brought these three creations® :—(13) creation, religion, and soul. 14. Because the name of creator is known from the occurrence of creation. 15. This zmpies that the creator of the creation created the creations for duty, (16) but does not release them from duty. 17. And the duty of the creatures is to understand and perform the will of the creator, (18) azd to abstain from what zs disliked by him. 19. To act by the will of the creator, and to abstain from what zs disliked by him, is to preserve the soul. 20. The will of the creator is not under- 1 See Chap. VIII, 137n. * His accuser and instigator. S All MSS. have ‘he bore these three names ;’ but Nér. has evidently misread sem, ‘name,’ instead of d4m, ‘créature,’ both words being written alike in Pahlavi. CHAPTER X, I-32. 167 stood, except from the religion of the creator. 21. And the religion is appointed by the creator free from doubt. 22. Now it is expedient to know that the sacred being appointed the religion for the understanding of his will, (23) and from the understanding of his will for the preservation of the soul are manifested the compassion and mercifulness of the sacred being. 24. From the preservativeness of the religion for the soul are manifested the grandeur and valuableness of the religion; (25) from the necessity of preserving the soul are manifested the defilement and delusion! of the soul; (26) avd from the defilement and delusion of the soul is manifested a defiler and deluder of the thoughts, words, azd deeds of mankind. 27. On the whole a corrupter of souls is manifest. 28. And now it is expedient for us to well recognise? and know, as to that defiler who is a corrupter of souls, of what nature Ze zs. 29. Because, if the creation azd achievement of the sacred being are said Zo de of a like nature, then how did the sacred being appoint the religion for the preservation of the soul? 30. That is not expedient for him—z/ a defiler and deluder of souls—to produce?’ as his own creation and will‘. 31. For if he be himself the creator, and be himself the defiler and corrupter of souls, azd nothing occurs except by his will, (32) 1 Paz. vydwani (see Chap. III, 22 n). ? Assuming that Paz. huzvardan (Sans. samsodhayitum) is a misreading of Pahl. ha-zinhardano. 5 Sans. ‘to announce.’ ‘ Because it (the religion) is opposed to his supposed work as a deluder. 168 SIKAND-GOMANIK VIGAR. then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make as a refuge? ?
2samsodhayitum) is a misreading of Pahl. ha-zinhardano. 5 Sans. ‘to announce.’ ‘ Because it (the religion) is opposed to his supposed work as a deluder. 168 SIKAND-GOMANIK VIGAR. then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make as a refuge? ? 33. Now it is necessary for every intelligent person to understand azd to know thus much, (34) that is, from whom it is necessary for us to flee and to abstain, (35) and with whom is the hope, and with whom the maintenance, of our protection. 36. The method for this acquisition is nothing else but to understand the sacred being in 4zs nature, (37) because, as I wrote above’, z¢ is not only to know 47s existence, but it is necessary to understand 4zs nature and his will. 38. And I have observed, in the world, the sectarian belief of all maintainers of sects who hold [the two fundamental doctrines|*. 39. One is that which asserts that all the good and evil, which are in the world, are owing to the sacred being. 40. Azd one is that which asserts that all the good of the world, besides the hope of preserving the soul, is owing to the sacred being; (41) and the cause of all evil of the body, besides the risk of the soul, is owing to Aharman; (42) and all ¢hings have started from appointment dy these two origins into various formations and various subdivisions. 43. Now I have been an enquirer everywhere, for understanding the sacred being, as written above’, As it would be, if he were the corrupter of souls. 2 The exclamation of the wicked soul after death, derived from Yas. XLV, 1 (see Mkh, II, 139). ® See Chap. V, 6-9. ‘ The words in brackets are omitted in AK, PB3, MHrg, but occur in Sans. and the later MSS. 5 Chap. I, 36, 37. CHAPTER X, 33-56. 169 fervent-minded in the investigation of his religion and will; (44) as likewise I have wandered, for the sake of investigation, to the region without and the land of the Hindis, and ¢o many different races. 45. Because, as Zo religion, I did not admire that which was in supremacy!, (46) but J sought that which was more steadfast and more acceptable in wisdom and testimony. 47. I went also into association with many different races, (48) until a time (49) when, owing to the compassion of the sacred beings, and the strength, glory, and power of the good religion, I escaped from much gloomy depth and ill-solvable doubt. 50. By the united power of knowledge of the religion (51) and the well-reflecting writing of the wise, (52) the marvellous allegorical? writings of the learned Attr-padtyavand®, (53) and by that writing which the glorified Réshan‘, son of Atdr-frébag, prepared—(54) for which he appointed the name of the Réshan manuscript (niptk)—(55) azd likewise that for which the supremely learned and righteous Atdr-frébag’, son of Farukh-z4d, (56) who was the
31 Probably a guarded allusion to Muhammadanism which it was then unsafe to disparage openly, as is evident from the rarity of its name in Pahlavi writings. ? Or ‘the miracle-resembling.’ 8 See Chap. IV, 106. * A commentator whose opinions are often quoted in Pahlavi writings (see Sls. I, 4 n). His father was probably the early editor of the Dinkard mentioned in §§ 55-57, though it is hazardous to rely upon a single name for identifying an individual. In that case he must have been a younger brother of the Zarattst-i Atdr-fr6bag&n who succeeded his father as ‘leader of the good religion,’ and revised the Dinkard, as mentioned in the last paragraphs of its third book. 5 See Chap. IV, 107. T70 SIKAND GOMANiK VIGAR. leader of those of the good religion, (57) appointed the name of the Dinkard manuscript—owing to és explaining the religion'—(58) I am saved from the many doubts, delusions, deceits, and follies of sects, (59) and, especially, from those of the deceivers, the very great and very mighty, very evil-teaching and empty-skulled? Manicheans’, (60) whose devotion is witchcraft, whose religion is deceitfulness, and whose teaching is folly and intricate secret proceedings. 61. I have been deliberately confirmed by the power of wisdom and the strength of knowledge of the religion, (62) not through obstinate faith ‘, but by the pure revelation opposed to the demon >, which is the decision of Athaymazd (63) that was taught by the creator Afhaymazd to the righteous Zaratist °, 64. Zaratiist came alone, on a true mission, to the lofty portal of Kat Gust4sp’, (65) and the religion was taught by him, with a powerful tongue, to Kai Gust4sp and the learned, through the speech of wisdom, through manual gestures, through definite words, through explanation of many doubts, and through presentation of the visible testimony of the ' The probable meaning of dinkard is ‘acts of the religion.’ See also Chap. IV, 107 n. ® Reading rat-mastarg. For rat Nér. has read rad, ‘ pontiff, which is written in the same manner; his translation being Sans. guru, while his P4z. rad has become raé in AK, PB3, MH 1g, but has again become rad in JE. 5 See Chap. XVI. * Assuming that P4z. sakht-viré6dasnih& stands for Pahl. sakht-viréyisnfha. 5 That is, the Vendidad. ' § See Mkh. IJ, ro. 7 See Mkh. XIII, 14, XXVII, 68-76. CHAPTER X, 57-71. 171 archangels, ¢ogether with many miracles. 66. And a greatness in power which is not the destiny of worldly existences was theirs who saw him of the vehement guardian spirit. 67. And Kat Spenddad! and Zargar*? and other voyal sons (z4dak), instigating the many .conflicts and shedding the blood of those of the realm, accepted the religion as a yoke 8, (68) while they even wandered to Ariim ‘4 and the Hindds, outside the realm, in propagating the religion.
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.
16. 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 ? 11. Then Ze is not able to understand him? as the creator through his nature and his coming to himself. 12. For when he bore the name of creator, then, with it, he brought these three creations® :—(13) creation, religion, and soul. 14. Because the name of creator is known from the occurrence of creation. 15. This zmpies that the creator of the creation created the creations for duty, (16) but does not release them from duty. 17. And the duty of the creatures is to understand and perform the will of the creator, (18) azd to abstain from what zs disliked by him. 19. To act by the will of the creator, and to abstain from what zs disliked by him, is to preserve the soul. 20. The will of the creator is not under- 1 See Chap. VIII, 137n. * His accuser and instigator. S All MSS. have ‘he bore these three names ;’ but Nér. has evidently misread sem, ‘name,’ instead of d4m, ‘créature,’ both words being written alike in Pahlavi. CHAPTER X, I-32. 167 stood, except from the religion of the creator. 21. And the religion is appointed by the creator free from doubt. 22. Now it is expedient to know that the sacred being appointed the religion for the understanding of his will, (23) and from the understanding of his will for the preservation of the soul are manifested the compassion and mercifulness of the sacred being. 24. From the preservativeness of the religion for the soul are manifested the grandeur and valuableness of the religion; (25) from the necessity of preserving the soul are manifested the defilement and delusion! of the soul; (26) avd from the defilement and delusion of the soul is manifested a defiler and deluder of the thoughts, words, azd deeds of mankind. 27. On the whole a corrupter of souls is manifest. 28. And now it is expedient for us to well recognise? and know, as to that defiler who is a corrupter of souls, of what nature Ze zs. 29. Because, if the creation azd achievement of the sacred being are said Zo de of a like nature, then how did the sacred being appoint the religion for the preservation of the soul? 30. That is not expedient for him—z/ a defiler and deluder of souls—to produce?’ as his own creation and will‘. 31. For if he be himself the creator, and be himself the defiler and corrupter of souls, azd nothing occurs except by his will, (32) 1 Paz. vydwani (see Chap. III, 22 n). ? Assuming that Paz. huzvardan (Sans. samsodhayitum) is a misreading of Pahl. ha-zinhardano. 5 Sans. ‘to announce.’ ‘ Because it (the religion) is opposed to his supposed work as a deluder. 168 SIKAND-GOMANIK VIGAR. then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make as a refuge? ?
2samsodhayitum) is a misreading of Pahl. ha-zinhardano. 5 Sans. ‘to announce.’ ‘ Because it (the religion) is opposed to his supposed work as a deluder. 168 SIKAND-GOMANIK VIGAR. then, when it is necessary for us to write of preservation from the sacred being!, whom shad/ we make as a refuge? ? 33. Now it is necessary for every intelligent person to understand azd to know thus much, (34) that is, from whom it is necessary for us to flee and to abstain, (35) and with whom is the hope, and with whom the maintenance, of our protection. 36. The method for this acquisition is nothing else but to understand the sacred being in 4zs nature, (37) because, as I wrote above’, z¢ is not only to know 47s existence, but it is necessary to understand 4zs nature and his will. 38. And I have observed, in the world, the sectarian belief of all maintainers of sects who hold [the two fundamental doctrines|*. 39. One is that which asserts that all the good and evil, which are in the world, are owing to the sacred being. 40. Azd one is that which asserts that all the good of the world, besides the hope of preserving the soul, is owing to the sacred being; (41) and the cause of all evil of the body, besides the risk of the soul, is owing to Aharman; (42) and all ¢hings have started from appointment dy these two origins into various formations and various subdivisions. 43. Now I have been an enquirer everywhere, for understanding the sacred being, as written above’, As it would be, if he were the corrupter of souls. 2 The exclamation of the wicked soul after death, derived from Yas. XLV, 1 (see Mkh, II, 139). ® See Chap. V, 6-9. ‘ The words in brackets are omitted in AK, PB3, MHrg, but occur in Sans. and the later MSS. 5 Chap. I, 36, 37. CHAPTER X, 33-56. 169 fervent-minded in the investigation of his religion and will; (44) as likewise I have wandered, for the sake of investigation, to the region without and the land of the Hindis, and ¢o many different races. 45. Because, as Zo religion, I did not admire that which was in supremacy!, (46) but J sought that which was more steadfast and more acceptable in wisdom and testimony. 47. I went also into association with many different races, (48) until a time (49) when, owing to the compassion of the sacred beings, and the strength, glory, and power of the good religion, I escaped from much gloomy depth and ill-solvable doubt. 50. By the united power of knowledge of the religion (51) and the well-reflecting writing of the wise, (52) the marvellous allegorical? writings of the learned Attr-padtyavand®, (53) and by that writing which the glorified Réshan‘, son of Atdr-frébag, prepared—(54) for which he appointed the name of the Réshan manuscript (niptk)—(55) azd likewise that for which the supremely learned and righteous Atdr-frébag’, son of Farukh-z4d, (56) who was the
31 Probably a guarded allusion to Muhammadanism which it was then unsafe to disparage openly, as is evident from the rarity of its name in Pahlavi writings. ? Or ‘the miracle-resembling.’ 8 See Chap. IV, 106. * A commentator whose opinions are often quoted in Pahlavi writings (see Sls. I, 4 n). His father was probably the early editor of the Dinkard mentioned in §§ 55-57, though it is hazardous to rely upon a single name for identifying an individual. In that case he must have been a younger brother of the Zarattst-i Atdr-fr6bag&n who succeeded his father as ‘leader of the good religion,’ and revised the Dinkard, as mentioned in the last paragraphs of its third book. 5 See Chap. IV, 107. T70 SIKAND GOMANiK VIGAR. leader of those of the good religion, (57) appointed the name of the Dinkard manuscript—owing to és explaining the religion'—(58) I am saved from the many doubts, delusions, deceits, and follies of sects, (59) and, especially, from those of the deceivers, the very great and very mighty, very evil-teaching and empty-skulled? Manicheans’, (60) whose devotion is witchcraft, whose religion is deceitfulness, and whose teaching is folly and intricate secret proceedings. 61. I have been deliberately confirmed by the power of wisdom and the strength of knowledge of the religion, (62) not through obstinate faith ‘, but by the pure revelation opposed to the demon >, which is the decision of Athaymazd (63) that was taught by the creator Afhaymazd to the righteous Zaratist °, 64. Zaratiist came alone, on a true mission, to the lofty portal of Kat Gust4sp’, (65) and the religion was taught by him, with a powerful tongue, to Kai Gust4sp and the learned, through the speech of wisdom, through manual gestures, through definite words, through explanation of many doubts, and through presentation of the visible testimony of the ' The probable meaning of dinkard is ‘acts of the religion.’ See also Chap. IV, 107 n. ® Reading rat-mastarg. For rat Nér. has read rad, ‘ pontiff, which is written in the same manner; his translation being Sans. guru, while his P4z. rad has become raé in AK, PB3, MH 1g, but has again become rad in JE. 5 See Chap. XVI. * Assuming that P4z. sakht-viré6dasnih& stands for Pahl. sakht-viréyisnfha. 5 That is, the Vendidad. ' § See Mkh. IJ, ro. 7 See Mkh. XIII, 14, XXVII, 68-76. CHAPTER X, 57-71. 171 archangels, ¢ogether with many miracles. 66. And a greatness in power which is not the destiny of worldly existences was theirs who saw him of the vehement guardian spirit. 67. And Kat Spenddad! and Zargar*? and other voyal sons (z4dak), instigating the many .conflicts and shedding the blood of those of the realm, accepted the religion as a yoke 8, (68) while they even wandered to Ariim ‘4 and the Hindds, outside the realm, in propagating the religion.
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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