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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
151. And yet he is not able to insist upon the commands which he 1 Aharman being supposed to be the producer of the demon of wrath, who is one of his most powerful auxiliaries. 3 Sans. has ‘he puts another unlimited punishment upon the innocent ;’ Nér, having read han6, ‘another,’ instead of avd, ‘to,’ which two words are written alike in Pahlavi. As the author’s interpretation of his opponent’s argument assumes that everything, including sin, is produced by the sacred being, he naturally concludes that the sinners themselves are innocent. 206 SIKAND-GOMAN{K VIGAR. gives zm the beginning, middle, ov end. 52. Or is z¢ he! who says that that ome is: the sacred being who is perpetually a ruler, all-knowing and almighty; (53) whose dominion and knowledge and power are perpetual and for unlimited time? 54. Owing to him, too, is the happiness of any goodness; (55) his actions also are for a purpose, 42s commands are advantageous, (56) Ae zs compassionate and forgiving as regards his own servants, (57) and is an abundant bestower of recompense, too, o# that servant who is a carrier off of victory. 58. As to him who is a sinner, who, on account of his own sinfulness, becomes captive zm the hands of the enemy?, 4e zs forgiving upon atonement /ov the sinfulness and cleansing from iniquity and pollution. 59. /z the end 4e is no leaver of any good creature captive in the hands of enemies, (60) and is their protector, maintainer, and cherisher, in bedy and life, amid their contest and struggle with enemies. 61. fe zs a complete defender of his own empire from opponents of a different nature, (62) and his champions and troops become victorious in the struggle and contest. 63. Amd in the end He zs a bringer of victory zo his own creatures, as regards every iniquity. 64. When it is observed as to light, knowledge, sight, life, health, ava other divine creations, that they are fully resistant and prevailing over darkness, 1 The believer in two original evolutions, good and evil; the producer of the latter being independent of the producer of the former for a limited period of existence. This producer of evil is not clearly described here, but is mentioned in §§ 58-61, 72 as an enemy and opponent. §§ 52, 53 are to be read in connection with §§ 36-38. 2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100. CHAPTER XII, 52-78. 207
2This producer of evil is not clearly described here, but is mentioned in §§ 58-61, 72 as an enemy and opponent. §§ 52, 53 are to be read in connection with §§ 36-38. 2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100. CHAPTER XII, 52-78. 207 ignorance, blindness, death, sickness, azd other demoniacal peculiarities—(65) because this is known, that light is the putting aside of all darkness, (66) knowledge is victorious over ignorance, (67) and life is powerful! and increasing over death, (68) for, owing to the powerfulness and increase of life, the incalculable progress of the creatures arises from two persons, (69) and multitudes are confident about it ; (70) so also sight and health are manifestly as much victorious and powerful over blindness and sickness —(71) such being observed, it is also expedient to observe this, that is, what does the opposing fiend want, and about what do the troops of the sacred being struggle ? 72. That opponent wants this that he speaks of thus: ‘I wz/d make this earth and sky and the creatures which are luminaries? extinct, (73) or I will bring them into my possession, and well pervert them from their own nature 3, (74) so that the sacred being shall not be able to occasion the resurrection and the renovation of the universe, and to restore his own creatures.’ 75. The troops of the sacred being struggle about this, that the opponent shall not attain to Azs will through 47s desire. 76. Odserve this, too, that the troops of Athaymazd have deen valiant in struggling and successful in will ever since the original creation. 77. From this.z¢ is manifest, when it happens ¢hat this earth and sky are formed, (78) that it would be possible for him to make all creatures and creations extinct; but 4e is incapable of making even one of the most tender-bodied creatures of the sacred being 1 Assuming that Paz.avazmand stands for Pahl. aog-hémand. 3 Sans, has ‘of the luminaries,’ 5 Compare Bad. I, 14. 208 SIKAND-GOMANIK VIGAR. extinct. 79. Because, if even, by reason of death, the body be separated from life, z¢ is not extinction and change of nature from its own self, but decay! of peculiarities and a necessity of gozng from place to place, from duty to duty*% 80. Then each one of the qualities of one’s body and life is to subsist again, in its own nature, for other duties, as is revealed. 81. And the existence of these creatures and creation, fully continuously ad perpetually active, is advantageously manifest during a suitable period. 82. Thus far is considered complete upon this subject. Cyaprer XIII. 1. Again, about the inconsistency and faulty statements of the first scripture *, (2) which they call holy (4z4d)—(3) and as to it they are, 7% every way, unanimous that the sacred being wrote z¢ with his own hand, and gave zt to Moses (Mish4é)—(4) so that, as z¢ is full of delusion, I wz// here publish, for your information, a story * out of all zés stupidity and of much that is in it.
35. It states, in the beginning of the scripture, (6) that ¢here first arose earth, without form and void 5, ' Assuming that Paz. nydrasni is a misreading of Pahl. nihérisnd. 2 Compare Chap. IV, 87. 5 The Old Testament. 4 Paz. nihazg-e (Pahl. nisang-1, Av. ni+sangha) appears to mean ‘a tale, tract, or essay,’ and is connected with farhang, ‘learning. Sans. has ‘somewhat, a little.’ 5 Assuming that Paz. dv khan u tan (which Nér. seems to have understood as 4v-i khfn-vatén, ‘water containing blood ’) is a misreading of Pahl. afam va tahan. Nér. may have been thinking of Mkh. IX, 8. CHAPTER XII, 79~XIII, 17. 209 darkness, and black water; (7) and the breathing? of the sacred being ever yearns? over the face of that black water*®. 8. Afterwards the sacred being spoke thus: ‘Let ¢heve be light,’ (9) and there was light*. 10. And stooping he considered that light below him, (11) and the light was transmitted by him to the day, and the darkness to the night®. 12. In six days this world and sky and earth were also created by him, (13) for during the seventh day he was reposing (khasp4n) and comfortable*. 14. Through that same mystery (r4z) even now the Jews are enjoying repose on the Sabbath day *. 15. This, too, zs stated, that Adam and his wife Eve (Havdé) were created by him, (16) ad put into a garden of paradise (vahist); (17) so that Adam } Reading v4y4, ‘air, breath,’ instead of Paz. vakhsh, ‘ growth, expanse ;’ these two words being written alike in Pahlavi. Sans. has ‘eyes.’ ® Reading niy4zéd instead of Paz. ny4ved. Sans. has ‘looks.’ ® “Tn the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters’ (Gen. i. 1, 2). * ‘And God said, “Let there be light :” and there was light’, (Gen. i. 3). 5 ‘And God saw the light, that #4 was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night’ (Gen. i. 4, 5). ® ‘And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. . And he rested on the seventh day from all his work which he had thade’ (Gen. i. 31; ii. 1, 2). 7 *But the seventh day zs the sabbath of the Lord thy God: za z# thou shalt not do any work. ... For 7 six days the Lord made heaven and earth, the sea, and all that in them zs, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it’ (Ex. xx. ro, 11). [24] P 210 SIKAND-GOMANIK VIGAR.
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.
151. And yet he is not able to insist upon the commands which he 1 Aharman being supposed to be the producer of the demon of wrath, who is one of his most powerful auxiliaries. 3 Sans. has ‘he puts another unlimited punishment upon the innocent ;’ Nér, having read han6, ‘another,’ instead of avd, ‘to,’ which two words are written alike in Pahlavi. As the author’s interpretation of his opponent’s argument assumes that everything, including sin, is produced by the sacred being, he naturally concludes that the sinners themselves are innocent. 206 SIKAND-GOMAN{K VIGAR. gives zm the beginning, middle, ov end. 52. Or is z¢ he! who says that that ome is: the sacred being who is perpetually a ruler, all-knowing and almighty; (53) whose dominion and knowledge and power are perpetual and for unlimited time? 54. Owing to him, too, is the happiness of any goodness; (55) his actions also are for a purpose, 42s commands are advantageous, (56) Ae zs compassionate and forgiving as regards his own servants, (57) and is an abundant bestower of recompense, too, o# that servant who is a carrier off of victory. 58. As to him who is a sinner, who, on account of his own sinfulness, becomes captive zm the hands of the enemy?, 4e zs forgiving upon atonement /ov the sinfulness and cleansing from iniquity and pollution. 59. /z the end 4e is no leaver of any good creature captive in the hands of enemies, (60) and is their protector, maintainer, and cherisher, in bedy and life, amid their contest and struggle with enemies. 61. fe zs a complete defender of his own empire from opponents of a different nature, (62) and his champions and troops become victorious in the struggle and contest. 63. Amd in the end He zs a bringer of victory zo his own creatures, as regards every iniquity. 64. When it is observed as to light, knowledge, sight, life, health, ava other divine creations, that they are fully resistant and prevailing over darkness, 1 The believer in two original evolutions, good and evil; the producer of the latter being independent of the producer of the former for a limited period of existence. This producer of evil is not clearly described here, but is mentioned in §§ 58-61, 72 as an enemy and opponent. §§ 52, 53 are to be read in connection with §§ 36-38. 2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100. CHAPTER XII, 52-78. 207
2This producer of evil is not clearly described here, but is mentioned in §§ 58-61, 72 as an enemy and opponent. §§ 52, 53 are to be read in connection with §§ 36-38. 2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100. CHAPTER XII, 52-78. 207 ignorance, blindness, death, sickness, azd other demoniacal peculiarities—(65) because this is known, that light is the putting aside of all darkness, (66) knowledge is victorious over ignorance, (67) and life is powerful! and increasing over death, (68) for, owing to the powerfulness and increase of life, the incalculable progress of the creatures arises from two persons, (69) and multitudes are confident about it ; (70) so also sight and health are manifestly as much victorious and powerful over blindness and sickness —(71) such being observed, it is also expedient to observe this, that is, what does the opposing fiend want, and about what do the troops of the sacred being struggle ? 72. That opponent wants this that he speaks of thus: ‘I wz/d make this earth and sky and the creatures which are luminaries? extinct, (73) or I will bring them into my possession, and well pervert them from their own nature 3, (74) so that the sacred being shall not be able to occasion the resurrection and the renovation of the universe, and to restore his own creatures.’ 75. The troops of the sacred being struggle about this, that the opponent shall not attain to Azs will through 47s desire. 76. Odserve this, too, that the troops of Athaymazd have deen valiant in struggling and successful in will ever since the original creation. 77. From this.z¢ is manifest, when it happens ¢hat this earth and sky are formed, (78) that it would be possible for him to make all creatures and creations extinct; but 4e is incapable of making even one of the most tender-bodied creatures of the sacred being 1 Assuming that Paz.avazmand stands for Pahl. aog-hémand. 3 Sans, has ‘of the luminaries,’ 5 Compare Bad. I, 14. 208 SIKAND-GOMANIK VIGAR. extinct. 79. Because, if even, by reason of death, the body be separated from life, z¢ is not extinction and change of nature from its own self, but decay! of peculiarities and a necessity of gozng from place to place, from duty to duty*% 80. Then each one of the qualities of one’s body and life is to subsist again, in its own nature, for other duties, as is revealed. 81. And the existence of these creatures and creation, fully continuously ad perpetually active, is advantageously manifest during a suitable period. 82. Thus far is considered complete upon this subject. Cyaprer XIII. 1. Again, about the inconsistency and faulty statements of the first scripture *, (2) which they call holy (4z4d)—(3) and as to it they are, 7% every way, unanimous that the sacred being wrote z¢ with his own hand, and gave zt to Moses (Mish4é)—(4) so that, as z¢ is full of delusion, I wz// here publish, for your information, a story * out of all zés stupidity and of much that is in it.
35. It states, in the beginning of the scripture, (6) that ¢here first arose earth, without form and void 5, ' Assuming that Paz. nydrasni is a misreading of Pahl. nihérisnd. 2 Compare Chap. IV, 87. 5 The Old Testament. 4 Paz. nihazg-e (Pahl. nisang-1, Av. ni+sangha) appears to mean ‘a tale, tract, or essay,’ and is connected with farhang, ‘learning. Sans. has ‘somewhat, a little.’ 5 Assuming that Paz. dv khan u tan (which Nér. seems to have understood as 4v-i khfn-vatén, ‘water containing blood ’) is a misreading of Pahl. afam va tahan. Nér. may have been thinking of Mkh. IX, 8. CHAPTER XII, 79~XIII, 17. 209 darkness, and black water; (7) and the breathing? of the sacred being ever yearns? over the face of that black water*®. 8. Afterwards the sacred being spoke thus: ‘Let ¢heve be light,’ (9) and there was light*. 10. And stooping he considered that light below him, (11) and the light was transmitted by him to the day, and the darkness to the night®. 12. In six days this world and sky and earth were also created by him, (13) for during the seventh day he was reposing (khasp4n) and comfortable*. 14. Through that same mystery (r4z) even now the Jews are enjoying repose on the Sabbath day *. 15. This, too, zs stated, that Adam and his wife Eve (Havdé) were created by him, (16) ad put into a garden of paradise (vahist); (17) so that Adam } Reading v4y4, ‘air, breath,’ instead of Paz. vakhsh, ‘ growth, expanse ;’ these two words being written alike in Pahlavi. Sans. has ‘eyes.’ ® Reading niy4zéd instead of Paz. ny4ved. Sans. has ‘looks.’ ® “Tn the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters’ (Gen. i. 1, 2). * ‘And God said, “Let there be light :” and there was light’, (Gen. i. 3). 5 ‘And God saw the light, that #4 was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night’ (Gen. i. 4, 5). ® ‘And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. . And he rested on the seventh day from all his work which he had thade’ (Gen. i. 31; ii. 1, 2). 7 *But the seventh day zs the sabbath of the Lord thy God: za z# thou shalt not do any work. ... For 7 six days the Lord made heaven and earth, the sea, and all that in them zs, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it’ (Ex. xx. ro, 11). [24] P 210 SIKAND-GOMANIK VIGAR.
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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