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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
167. 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. 69. Owing to progress onwards it came in succession to the descendants of the divinities 5, the rulers who were those of the Kay4n race who were exalted ones. 70, Axd still onwards even until the achievement with melted metal pouring upon the chest of the glorified Attr-pad*, son of Maraspend, in the reign of that divinity (bagh) Shahpdr, the king of kings who was the son of Atharmazd’, in a controversy with apostates of different species of many kinds. 71. He was preserved from those most ? Misread Spudakht by Nér. He was a son of Kat Gustdsp, and called Spent6-data in the Avesta, and Isfendiy4r in Persian. 3 Av. Zairivairi, Pers. Zarir, a brother of Kat Gustdsp (see Bd. XXXI, 29). ® Literally ‘ for the neck,’ assuming that Paz. 6-£a 6i is an erroneous reading of Pahl. va/ 4avarman, as in Mkh. XXXIX, 30. * Asia Minor was so called from having been a portion of the Roman empire in Sasanian times. ° Paz. bay&éna (Sans. mahat) is evidently a misreading of Pahl. bag4n4n, a term referring to the Sasanian kings who adopted the title of bag?, ‘divinity,’ in their inscriptions (see also § 70), and claimed to be descended from the old dynasty of Kayan kings. * The supreme high-priest and prime minister of king Shahpar IT (a.p. 309-379), who underwent the ordeal of melted metal for the sake of proving the truth of the religion. * King Aftharmagd II (a.p. 300-309). 172 SIKAND-GOMANIK VIGAR. mighty apostates, who are called even by the name of their desires}. 72. And the Artimans*, who have been, at various periods, termed untruthful®, ave asked many ill-solvable questions of this religion ; (73) dud there has been no doubtfulness of any question that is explained by this religion, (74) and the learned of the country of Iran have always been sustainers of victory among them. 75. Not like other sects whose religion is secretly progressive and deceiving, delusively for the deceived, ad undutifully among the customs and assemblages of the less-informed, unintelligent, and demon-natured whose information was nothing whatever of knowledge and understanding of wisdom. 76. Then, so far as the assemblages that are very secretly deceived and deluded by them, nobody is presented for detection (Ask4rakth); (77) de¢ afterwards, owing to the capture of the many of little knowledge and unintelligent opinions who are deluded by them, it is discovered they are provided with much mutually afflicting speech, falsehood, ad disconnection, which are their religion.
278. So that I here‘ notice some of their much inconsistency and disconnection, for informing the judgment of new learners, (79) for the reason that when the writings of the learned ancients have specially minutely and reverently® discoursed of * That is, they are called 4shmég (Av. ashemaogha, ‘perplexing righteousness’). ? The Greeks of the eastern empire of the Romans. § Paz. andst may be either ‘irreverent, or else stand for Pahl. arast, ‘untruthful.’ Sans. has ‘atheistical.’ ‘ In the next chapter. * Or, perhaps, ‘modestly’ (see Chap. VIII, 137 n). CHAPTER X, 72-XI, 8. 173 what 7s most astute in evil, to impel one to good knowledge, (80) you should observe with kind regards what ts ordered. CHAPTER XI. 1. Henceforth I write! of the inconsistency of their twaddle, and of just observations (2) you should estimate with wise regard. 3. First, as zo the full consideration of that one original evolution (4) which they state thus: ‘The sacred being is one, doing good works, wise, powerful, compassionate, azd merciful, (5) so that good works and crime, truth and falsehood, life avd death, good and evil are* owing to him’ 6. Now do ye ask of them (7) thus: ‘Is the sacred being always compassionate avd showing mercy, doing good works azd judicious, and does he know all shat is, was, and will be; and is he advancing the desire of one’s wishes in everything, even zz this where judiciousness is interference, or when such is not so ? 8. Because, if 4e de compassionate, doing good works, and showing mercy, why then are Aharman and the demons and all these evil faiths* of hell admitted ® 1 Paz. ‘I have written.’ ® Sans. and JE insert ‘all.’ 5 Most of this statement can be found in the Qur’&n in isolated texts, such as ‘God there is no god but he . . . He knows the unseen and the visible; the mighty, the wise . . . verily God is forgiving, compassionate . . . It is God who created you... and then will make you die.’ (Qur'an LXIV, 13, 18,14, XXX, 39; SBE. vol. ix.) * Assuming that Paz. virésaa (Sans. 4mndya) is a misreading of Pahl. viréy4k. 5 Tracing Paz, awagad (Sans. avakirat) to Av. aiwi+ gata, 174 SIKAND-GOMANIK VIGAR. by him to his own creatures, through his own compassion, doing of good works, axd showing of mercy ? 9. If not known by him, where are that knowledge and omniscience of his? 10. If he did not wish to keep misery and evil away from the creatures, and to produce only happiness for every one, where are that judiciousness and interference of his? 11. If it were not possible that it should not be produced by him, for what is that omnipotence of his (12) which we! every one, as z¢ were, observe and well consider ?’
311. If it were not possible that it should not be produced by him, for what is that omnipotence of his (12) which we! every one, as z¢ were, observe and well consider ?’ 13. Whenever they say ¢hat every good and evil has arisen from the sacred being—except when they separate from him these four attributes (hfinar), requisite for divinity, which are omniscience, omnipotence, goodness, azd mercifulness—(14) there is then no possibility of it. 15. When, indeed, they separate from him oz/y one of these four attributes, even then he is not complete in divinity. 16. For if a sacred being be he who zs omniscient, omnipotent, good, and merciful, then he who is not omniscient, or not omnipotent, ov not good, ov not merciful is not a sacred being. 17. Again, odserve this, that when 4e zs a ruler, advancing desires in every person and thing, why are that country and empire of his own not so kept, without help, from every enemy and adversity apart from his own work, so that ¢heve would not be anything whatever of distress, oppression, injustice, and complaint for any one in his empire? 18. Since the 1 So in Sanskrit; but, as the two Paz. verbs end in -uz, the original Pahlavi termination may have been -yén (3d pers. optative), and we might read ‘ which every one may, as z/ were, observe.’ CHAPTER XI, 9-28. 175 rule and empire of a man, who zs ruler and emperor, are then commendable when 2¢ is possible for him so to protect amd keep his own country azd empire, through his own wisdom, that they may not assist his enemy to detract from his work, and to produce sin and harm. 19. Or, when his enemy covets some of his work, he is enabled to keep him away from his own thoughtful friends, avd to make every one free from distress. 20. Again, odserve this, that when 4e zs triumphant, victorious, and prevailing, (21) over whom are that triumph, victory, and prevailing of his? 22. Since triumph and victory are over enemies, a competitor exists. 23. It is not expedient! to become himself a competitor azd enemy to his own; (24) while when there is no enemy azd competitor of his, over whom does he become triumphant and victorious? 25. That sort of triumph and victory is not spoken about, (26) because even cattle and sheep, when they have no opponent and injurer, are victorious and triumphant over themselves. 27. Again, observe this, is a wise dezmg contented with his own divinity and grandeur, or not? 28. If the wise decmg be contented, then he-as become contented to produce an enemy and criminal, azd to admit all ¢a¢ zs devastating into a country, through his own knowledge and will, for the benefit of the
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.
167. 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. 69. Owing to progress onwards it came in succession to the descendants of the divinities 5, the rulers who were those of the Kay4n race who were exalted ones. 70, Axd still onwards even until the achievement with melted metal pouring upon the chest of the glorified Attr-pad*, son of Maraspend, in the reign of that divinity (bagh) Shahpdr, the king of kings who was the son of Atharmazd’, in a controversy with apostates of different species of many kinds. 71. He was preserved from those most ? Misread Spudakht by Nér. He was a son of Kat Gustdsp, and called Spent6-data in the Avesta, and Isfendiy4r in Persian. 3 Av. Zairivairi, Pers. Zarir, a brother of Kat Gustdsp (see Bd. XXXI, 29). ® Literally ‘ for the neck,’ assuming that Paz. 6-£a 6i is an erroneous reading of Pahl. va/ 4avarman, as in Mkh. XXXIX, 30. * Asia Minor was so called from having been a portion of the Roman empire in Sasanian times. ° Paz. bay&éna (Sans. mahat) is evidently a misreading of Pahl. bag4n4n, a term referring to the Sasanian kings who adopted the title of bag?, ‘divinity,’ in their inscriptions (see also § 70), and claimed to be descended from the old dynasty of Kayan kings. * The supreme high-priest and prime minister of king Shahpar IT (a.p. 309-379), who underwent the ordeal of melted metal for the sake of proving the truth of the religion. * King Aftharmagd II (a.p. 300-309). 172 SIKAND-GOMANIK VIGAR. mighty apostates, who are called even by the name of their desires}. 72. And the Artimans*, who have been, at various periods, termed untruthful®, ave asked many ill-solvable questions of this religion ; (73) dud there has been no doubtfulness of any question that is explained by this religion, (74) and the learned of the country of Iran have always been sustainers of victory among them. 75. Not like other sects whose religion is secretly progressive and deceiving, delusively for the deceived, ad undutifully among the customs and assemblages of the less-informed, unintelligent, and demon-natured whose information was nothing whatever of knowledge and understanding of wisdom. 76. Then, so far as the assemblages that are very secretly deceived and deluded by them, nobody is presented for detection (Ask4rakth); (77) de¢ afterwards, owing to the capture of the many of little knowledge and unintelligent opinions who are deluded by them, it is discovered they are provided with much mutually afflicting speech, falsehood, ad disconnection, which are their religion.
278. So that I here‘ notice some of their much inconsistency and disconnection, for informing the judgment of new learners, (79) for the reason that when the writings of the learned ancients have specially minutely and reverently® discoursed of * That is, they are called 4shmég (Av. ashemaogha, ‘perplexing righteousness’). ? The Greeks of the eastern empire of the Romans. § Paz. andst may be either ‘irreverent, or else stand for Pahl. arast, ‘untruthful.’ Sans. has ‘atheistical.’ ‘ In the next chapter. * Or, perhaps, ‘modestly’ (see Chap. VIII, 137 n). CHAPTER X, 72-XI, 8. 173 what 7s most astute in evil, to impel one to good knowledge, (80) you should observe with kind regards what ts ordered. CHAPTER XI. 1. Henceforth I write! of the inconsistency of their twaddle, and of just observations (2) you should estimate with wise regard. 3. First, as zo the full consideration of that one original evolution (4) which they state thus: ‘The sacred being is one, doing good works, wise, powerful, compassionate, azd merciful, (5) so that good works and crime, truth and falsehood, life avd death, good and evil are* owing to him’ 6. Now do ye ask of them (7) thus: ‘Is the sacred being always compassionate avd showing mercy, doing good works azd judicious, and does he know all shat is, was, and will be; and is he advancing the desire of one’s wishes in everything, even zz this where judiciousness is interference, or when such is not so ? 8. Because, if 4e de compassionate, doing good works, and showing mercy, why then are Aharman and the demons and all these evil faiths* of hell admitted ® 1 Paz. ‘I have written.’ ® Sans. and JE insert ‘all.’ 5 Most of this statement can be found in the Qur’&n in isolated texts, such as ‘God there is no god but he . . . He knows the unseen and the visible; the mighty, the wise . . . verily God is forgiving, compassionate . . . It is God who created you... and then will make you die.’ (Qur'an LXIV, 13, 18,14, XXX, 39; SBE. vol. ix.) * Assuming that Paz. virésaa (Sans. 4mndya) is a misreading of Pahl. viréy4k. 5 Tracing Paz, awagad (Sans. avakirat) to Av. aiwi+ gata, 174 SIKAND-GOMANIK VIGAR. by him to his own creatures, through his own compassion, doing of good works, axd showing of mercy ? 9. If not known by him, where are that knowledge and omniscience of his? 10. If he did not wish to keep misery and evil away from the creatures, and to produce only happiness for every one, where are that judiciousness and interference of his? 11. If it were not possible that it should not be produced by him, for what is that omnipotence of his (12) which we! every one, as z¢ were, observe and well consider ?’
311. If it were not possible that it should not be produced by him, for what is that omnipotence of his (12) which we! every one, as z¢ were, observe and well consider ?’ 13. Whenever they say ¢hat every good and evil has arisen from the sacred being—except when they separate from him these four attributes (hfinar), requisite for divinity, which are omniscience, omnipotence, goodness, azd mercifulness—(14) there is then no possibility of it. 15. When, indeed, they separate from him oz/y one of these four attributes, even then he is not complete in divinity. 16. For if a sacred being be he who zs omniscient, omnipotent, good, and merciful, then he who is not omniscient, or not omnipotent, ov not good, ov not merciful is not a sacred being. 17. Again, odserve this, that when 4e zs a ruler, advancing desires in every person and thing, why are that country and empire of his own not so kept, without help, from every enemy and adversity apart from his own work, so that ¢heve would not be anything whatever of distress, oppression, injustice, and complaint for any one in his empire? 18. Since the 1 So in Sanskrit; but, as the two Paz. verbs end in -uz, the original Pahlavi termination may have been -yén (3d pers. optative), and we might read ‘ which every one may, as z/ were, observe.’ CHAPTER XI, 9-28. 175 rule and empire of a man, who zs ruler and emperor, are then commendable when 2¢ is possible for him so to protect amd keep his own country azd empire, through his own wisdom, that they may not assist his enemy to detract from his work, and to produce sin and harm. 19. Or, when his enemy covets some of his work, he is enabled to keep him away from his own thoughtful friends, avd to make every one free from distress. 20. Again, odserve this, that when 4e zs triumphant, victorious, and prevailing, (21) over whom are that triumph, victory, and prevailing of his? 22. Since triumph and victory are over enemies, a competitor exists. 23. It is not expedient! to become himself a competitor azd enemy to his own; (24) while when there is no enemy azd competitor of his, over whom does he become triumphant and victorious? 25. That sort of triumph and victory is not spoken about, (26) because even cattle and sheep, when they have no opponent and injurer, are victorious and triumphant over themselves. 27. Again, observe this, is a wise dezmg contented with his own divinity and grandeur, or not? 28. If the wise decmg be contented, then he-as become contented to produce an enemy and criminal, azd to admit all ¢a¢ zs devastating into a country, through his own knowledge and will, for the benefit of the
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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