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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114). 2 See the account of the temptation of Jesus in Mat. iv. 3-10. 8 ‘And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world’ (John viii. 23). * The iniquitous one of § 125, whom he calls their father, the devil. 5 «I know that ye are Abraham’s seed: but ye seek.to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father’ (John viii. 37, 38). 240 SIKAND-GOMAN{K VIGAR. too, he sazd, ‘If the sacred being be that father of yours, he would be a friend of me for your sake, (123) because I have sprung from the sacred being ; I have not come of my own will; (124) I am appointed dy that sacred being doing good works}. Why do you not hear those words of mine? 125. Only because you are from the iniquitous ove z¢ is not possible for you.to hear them, (126) and you wish to do the will of your own father. 127. By him truth is not spoken; whatever he speaks he tells a lie of it, therefore you are false yourselves together with your father. 128. 4s for me, who speak the truth, you do not believe it of me*% 129. And he who is from the sacred being hears the words of the sacred being, but you, because you are not from the sacred being, do not hear my words®. 130. By all these sayings it is demonstrated by him that there are two original evolutions, ‘one by which I am produced, azd one by which the Jews ave, (131) and that /atter is not his doer of good works, but is called by him the iniquitous one. 132. And this, too, was said by him, that ‘not 1 ©If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me’ (John viii. 42). * ‘Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father.the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not’ (John viii. 43-45). * ‘He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God’ (John viii. 47). CHAPTER XV, 123-143. 241 unrestricted (atang) is the tree of merit (kirfak) to produce the fruit of offensiveness- (bazak), nor yet that of offensiveness as ¢o the fruit of merit!’ 133. This, too, e sazd, that ‘he either makes the whole tree with fruit of merit, or the whole tree with fruit of offensiveness?, (134) for every tree becomes manifest by z¢s fruit, if 2¢ de of merit and if zt be of offensiveness®.’ 135. And the whole tree was mentioned by him, not half the tree. 136. Now, how is it suitable for half a tree ¢o de light and half dark, (137) half merit and half offensiveness, (138) half truth and half falsehood? 139. When these remain both competing together, (140) they cannot become one tree.
2And the whole tree was mentioned by him, not half the tree. 136. Now, how is it suitable for half a tree ¢o de light and half dark, (137) half merit and half offensiveness, (138) half truth and half falsehood? 139. When these remain both competing together, (140) they cannot become one tree. 141. And, again, a Jewish sect was called by him ‘the hill-serpent of the Jews,’ (142) and he spoke thus: ‘ How is z¢ possible for you to do good works when you are Jewish evil-doers®?’ 143. And z¢ was not his own father he called an evil-doer®. 1 ©A good tree cannot bring forth evil fruit, neither caz a corrupt tree bring forth good fruit’ (Mat. vii. 18). * «Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit’ (Mat. vii. 17). 8 «For every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramble bush gather they grapes’ (Luke vi. 44). « «But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?... Ve serpents, _ye generation of vipers! how can ye escape the damnation of hell ?’ (Mat. iii. 7; xxiii. 33). 5 ¢Q generation of vipers! how can ye, being evil, speak good things?’ (Mat. xii. 34). ® As he would have implied if he considered him the father of those Jews. The author is still arguing that the New Testament really confirms the existence of two creators. [24] R 242 SIKAND-GOMAN?K VIGAR. 144. This, too, he says, that ‘every tree which the father Zas not sown should be dug , and should be cast into the fire’’ 145. Wherefore it is fitting to understand from these words that there is a tree, which the father Zas not sown, ¢haté it is necessary to dig up and cast away. 146. Again, 4e says this, that ‘I am come to my own, and I am not received éy my own®,” 147. Wherefore it is fitting to understand that what ts his own and what zs not his own are two ¢hings. 148. This, too, he says, that is, ‘Our father, that art in the sky, let thy empire arise! And may it be thy will ¢Za¢ shall take place on earth as in the sky! 149. Also give us daily bread! And do not bring us to a cause of doubt!’ 150. From these words z¢ is evident that his will is not so unalloyed (avézak) on earth as in the sky. 151. Also this, that the cause of the doubt of mankind is not owing to the sacred being. 152. And this, too, was said by him at first, that ‘Iam not come for the purpose that I may destroy the law of Moses (Mfsh4é), (153) but I am come for the purpose that I may make 7¢ altogether more complete*. 154. And yeé all his sayings and 1 «Every tree which bringeth not forth good fruit, is hewn down, and cast into the fire. . . . Every plant which my heavenly Father hath not planted, shall be rooted up’ (Mat. iii. 10; xv. 13). 2 «He came unto his own, and his own received him not’ (John i. rz).
3154. And yeé all his sayings and 1 «Every tree which bringeth not forth good fruit, is hewn down, and cast into the fire. . . . Every plant which my heavenly Father hath not planted, shall be rooted up’ (Mat. iii. 10; xv. 13). 2 «He came unto his own, and his own received him not’ (John i. rz). 5 ‘Our Father which art in heaven. . .. Thy kingdom come. Thy will be done in earth, as z# zs in heaven. Give us this day our daily bread. . . . And lead us not into temptation’ (Mat. vi. 9-II, 13). * «Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil’ (Mat. v.17). CHAPTER XV, 144—XVI, 12. 243 commands were those that are dissipaters and afflictive for the rules and laws of Moses, 155. Upon this subject, however, as far as here is complete. . CHAPTER XVIL. 1. Again, about the delusion of M4nt, one out of the thousands azd myriads is written; (2) for I am not unrestrained (anatang) as to writing more fully of the delusion, twaddle, and deceit of MAni and the Manichaeans, (3) and much trouble . and long-continued daily work is necessary for me therein. 4. Now you Mazda-worshippers of Zaratist should know that the original statement of Mant was about the unlimitedness of the original evolutions, (5) the intermediate one about ¢hezy mingling,.(6) and the final one about the distinction of light from dark, (7) that which is much more like unto want of distinction}. 8 Again, he states this, that the worldly existence is a bodily formation of rudiments of Aharman; (9) the bodily formation demg a production of Aharman. 10. And a repetition of that statement is this, that the sky is from the skin, (11) the earth from the flesh, (12) the mountains from the 1 Except the belief in the two original existences (whose main characteristics are, respectively, light and darkness) the account of MAni’s doctrines, given in the Fihrist of Muhammad bin Is‘haq (see Fliigel’s M4nt seine Lehre und seine Schriften), appears to contain none of the details mentioned in this chapter. R 2 244 SIKAND-GOMANIK VIGAR. bones, (13) and the trees from the hair of the demon Kuni?. 14. The rain is the seed of the M4zendarans? who are bound on the celestial sphere. 15. Mankind are two-legged demons, and animals fourlegged. 16. And Kuni is the commander of the army of Aharman, (17) who, to be liberated by? his nails from the divinity Aftharmazd zx the first conflict, swallowed the light; (18) and, in the second conflict, the demon Kuni was captured by them, together with many demons. 19. And it is zz binding the demon Kunt on the celestcal sphere he is killed, (20) and these magnificent creatures are preserved from him and formed.
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.
114). 2 See the account of the temptation of Jesus in Mat. iv. 3-10. 8 ‘And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world’ (John viii. 23). * The iniquitous one of § 125, whom he calls their father, the devil. 5 «I know that ye are Abraham’s seed: but ye seek.to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father’ (John viii. 37, 38). 240 SIKAND-GOMAN{K VIGAR. too, he sazd, ‘If the sacred being be that father of yours, he would be a friend of me for your sake, (123) because I have sprung from the sacred being ; I have not come of my own will; (124) I am appointed dy that sacred being doing good works}. Why do you not hear those words of mine? 125. Only because you are from the iniquitous ove z¢ is not possible for you.to hear them, (126) and you wish to do the will of your own father. 127. By him truth is not spoken; whatever he speaks he tells a lie of it, therefore you are false yourselves together with your father. 128. 4s for me, who speak the truth, you do not believe it of me*% 129. And he who is from the sacred being hears the words of the sacred being, but you, because you are not from the sacred being, do not hear my words®. 130. By all these sayings it is demonstrated by him that there are two original evolutions, ‘one by which I am produced, azd one by which the Jews ave, (131) and that /atter is not his doer of good works, but is called by him the iniquitous one. 132. And this, too, was said by him, that ‘not 1 ©If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me’ (John viii. 42). * ‘Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father.the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not’ (John viii. 43-45). * ‘He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God’ (John viii. 47). CHAPTER XV, 123-143. 241 unrestricted (atang) is the tree of merit (kirfak) to produce the fruit of offensiveness- (bazak), nor yet that of offensiveness as ¢o the fruit of merit!’ 133. This, too, e sazd, that ‘he either makes the whole tree with fruit of merit, or the whole tree with fruit of offensiveness?, (134) for every tree becomes manifest by z¢s fruit, if 2¢ de of merit and if zt be of offensiveness®.’ 135. And the whole tree was mentioned by him, not half the tree. 136. Now, how is it suitable for half a tree ¢o de light and half dark, (137) half merit and half offensiveness, (138) half truth and half falsehood? 139. When these remain both competing together, (140) they cannot become one tree.
2And the whole tree was mentioned by him, not half the tree. 136. Now, how is it suitable for half a tree ¢o de light and half dark, (137) half merit and half offensiveness, (138) half truth and half falsehood? 139. When these remain both competing together, (140) they cannot become one tree. 141. And, again, a Jewish sect was called by him ‘the hill-serpent of the Jews,’ (142) and he spoke thus: ‘ How is z¢ possible for you to do good works when you are Jewish evil-doers®?’ 143. And z¢ was not his own father he called an evil-doer®. 1 ©A good tree cannot bring forth evil fruit, neither caz a corrupt tree bring forth good fruit’ (Mat. vii. 18). * «Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit’ (Mat. vii. 17). 8 «For every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramble bush gather they grapes’ (Luke vi. 44). « «But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?... Ve serpents, _ye generation of vipers! how can ye escape the damnation of hell ?’ (Mat. iii. 7; xxiii. 33). 5 ¢Q generation of vipers! how can ye, being evil, speak good things?’ (Mat. xii. 34). ® As he would have implied if he considered him the father of those Jews. The author is still arguing that the New Testament really confirms the existence of two creators. [24] R 242 SIKAND-GOMAN?K VIGAR. 144. This, too, he says, that ‘every tree which the father Zas not sown should be dug , and should be cast into the fire’’ 145. Wherefore it is fitting to understand from these words that there is a tree, which the father Zas not sown, ¢haté it is necessary to dig up and cast away. 146. Again, 4e says this, that ‘I am come to my own, and I am not received éy my own®,” 147. Wherefore it is fitting to understand that what ts his own and what zs not his own are two ¢hings. 148. This, too, he says, that is, ‘Our father, that art in the sky, let thy empire arise! And may it be thy will ¢Za¢ shall take place on earth as in the sky! 149. Also give us daily bread! And do not bring us to a cause of doubt!’ 150. From these words z¢ is evident that his will is not so unalloyed (avézak) on earth as in the sky. 151. Also this, that the cause of the doubt of mankind is not owing to the sacred being. 152. And this, too, was said by him at first, that ‘Iam not come for the purpose that I may destroy the law of Moses (Mfsh4é), (153) but I am come for the purpose that I may make 7¢ altogether more complete*. 154. And yeé all his sayings and 1 «Every tree which bringeth not forth good fruit, is hewn down, and cast into the fire. . . . Every plant which my heavenly Father hath not planted, shall be rooted up’ (Mat. iii. 10; xv. 13). 2 «He came unto his own, and his own received him not’ (John i. rz).
3154. And yeé all his sayings and 1 «Every tree which bringeth not forth good fruit, is hewn down, and cast into the fire. . . . Every plant which my heavenly Father hath not planted, shall be rooted up’ (Mat. iii. 10; xv. 13). 2 «He came unto his own, and his own received him not’ (John i. rz). 5 ‘Our Father which art in heaven. . .. Thy kingdom come. Thy will be done in earth, as z# zs in heaven. Give us this day our daily bread. . . . And lead us not into temptation’ (Mat. vi. 9-II, 13). * «Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil’ (Mat. v.17). CHAPTER XV, 144—XVI, 12. 243 commands were those that are dissipaters and afflictive for the rules and laws of Moses, 155. Upon this subject, however, as far as here is complete. . CHAPTER XVIL. 1. Again, about the delusion of M4nt, one out of the thousands azd myriads is written; (2) for I am not unrestrained (anatang) as to writing more fully of the delusion, twaddle, and deceit of MAni and the Manichaeans, (3) and much trouble . and long-continued daily work is necessary for me therein. 4. Now you Mazda-worshippers of Zaratist should know that the original statement of Mant was about the unlimitedness of the original evolutions, (5) the intermediate one about ¢hezy mingling,.(6) and the final one about the distinction of light from dark, (7) that which is much more like unto want of distinction}. 8 Again, he states this, that the worldly existence is a bodily formation of rudiments of Aharman; (9) the bodily formation demg a production of Aharman. 10. And a repetition of that statement is this, that the sky is from the skin, (11) the earth from the flesh, (12) the mountains from the 1 Except the belief in the two original existences (whose main characteristics are, respectively, light and darkness) the account of MAni’s doctrines, given in the Fihrist of Muhammad bin Is‘haq (see Fliigel’s M4nt seine Lehre und seine Schriften), appears to contain none of the details mentioned in this chapter. R 2 244 SIKAND-GOMANIK VIGAR. bones, (13) and the trees from the hair of the demon Kuni?. 14. The rain is the seed of the M4zendarans? who are bound on the celestial sphere. 15. Mankind are two-legged demons, and animals fourlegged. 16. And Kuni is the commander of the army of Aharman, (17) who, to be liberated by? his nails from the divinity Aftharmazd zx the first conflict, swallowed the light; (18) and, in the second conflict, the demon Kuni was captured by them, together with many demons. 19. And it is zz binding the demon Kunt on the celestcal sphere he is killed, (20) and these magnificent creatures are preserved from him and formed.
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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