Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. 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. 21. And the sun azd moon are arranged in supremacy zm the outer sky; (22) so that, as regards that light which the demons swallowed, they filter and excite* z¢, little dy little, through the exciting and filtering of the sun and moon. 23. Then. Aharman knew, through foresight, that they would rapidly filter and release this light through the exciting of the sun and moon. 24. And, for the purpose of not rapidly releasing the light from the darkness, he prepared this lesser world which, like mankind, cattle, avd the other living creatures, is a wholly-copied similitude of the greater world 1 So read by Nér. in Paz. and Kfnfin Sans. But there is little doubt that he is the demon Kumda or Kuadi of Vend. XI, 28, 36, XIX, 138, whose Pahlavi name is Kfind in Pahl. Vend. XIX, 138, and Kfindak in Bd. XXVIII, 42, in which latter he is said to be ‘the steed of wizards.’ Kfindak is written like Kfntk in Pahl., and this latter becomes Kunf in Pz. ? Who are called demons (see Mkh. XXVII, 20, 40). § Sans. has ‘ having scratched 2? with.’ “ Assuming that P4z. 4haraminead stands for Pahl. a-4ré4minend, ‘they do not leave at rest.’ CHAPTER XVI, 13-41. 245 with the other bodily creations’. 25. He confined life and light in the body, and made ¢hem prisoners ; (26) so that, while that light which is excited by the sun and moon is again exhausted through the cohabitation and birth of living creatures, (27) ¢heir release would become more tardy. 28. And the rain was the seed of the MAzendarans (29) for the reason ¢ka¢ when the Mazendarans are bound on the celestzal sphere?, (30) whose light is swallowed by them, (31) and, in order to pass z¢ from them through a new regulation, discrimination, and retention of the light of Time’, the twelve glorious omes* show the daughters of Time ¢o the household-attending male M4zendarans, (32) so that while the lust of those M4zendarans, from seeing them, is well suited to them, (33) and seed is discharged from them, (34) the light which is within the seed is poured ox to the earth. 35. Trees, shrubs, amd grain have grown therefrom, (36) and the light which is within the Mazendarans is discharged in the seed. 37. That which is within the earth is discharged from the earth as the cause of the trees. 38. Again, about the difference of nature of life and body, this zs stated, that the life is confined and imprisoned within the body. 39. Amd as the producer and maintainer of the bodily formations of all material existences is Aharman, (40) for the same reason it is not expedient to occasion birth and to propagate lineage—(41) because it is co-operating The spiritual world and its inhabitants. ? As stated in § 14. 5 Personified as Zurvan, ‘ The signs of the zodiac, the celestial leaders appointed by Atiharmazd (see Mkh, VIII, 18). 246 SIKAND-GOMAN{K VIGAR.
2? As stated in § 14. 5 Personified as Zurvan, ‘ The signs of the zodiac, the celestial leaders appointed by Atiharmazd (see Mkh, VIII, 18). 246 SIKAND-GOMAN{K VIGAR. with Aharman in the maintenance of mankind and cattle, and zz causing the exhaustion of the life and light within ¢hezr bodies—nor yet to cultivate trees and grain. 42. Again, inconsistently, they also say this, (43) that the destroyer of the creatures is always Aharman; (44) azd, for the same reason, it is not expedient to kill any creature whatever, (45) because it (killing) is the work of Aharman. 46. Again, they say this, that, as the world is maintained by Aharman, avd in the end the sacred being is triumphant (47) through the departure of lives from bodies, (48) this worldly existence is dissipated in the end, (49) amd is not arranged anew; (50) nor does ¢here occur a restoration of the dead and a future existence. 51. Again, they say this, that those two original evolutions are perpetually remaining, avd existed as contiguously as sun and shadow, (52) and no demarcation! and open space existed between them. 53. Now I speak first about the impossibility of the occurrence of any existing thing ¢/a¢ zs unlimited, (54) except only those which I call unlimited, shat zs, empty space and time. 55. Those, indeed, which are for existence within ¢hem—that is beings and things in locality and time—are seen éo de limited. 56. This, too, / say, that, if unity and duality be spoken of about them, z¢ zs owing to this, because unity, except through the perpetual encompassing of something, does not then exist therein. 57. For the one is this, namely, not two; (58) azd the two * Reading nisAnth ; Nér. has Paz. nisAmi (for nistmf), Sans. Asanatvam, ‘resting-place.’ CHAPTER XVI, 42—75. 247 are these, namely, the original o”e and the one that is the difference of ¢4zs one from the other (59) which is not called two. 60. When the one is not understood, except through the whole compassing of unity, (61) and duality cannot occur, except through the separation of unit from unit, (62) the one is that one in the unity, and is steadfast in unity. 63. One and two are in the pedigree (t6khmak) of quantity and numerousness; (64) and quantity, numerousness, aggregation, and separation, which, as I have said, cannot occur without limitation, (65) are clear even to medium understandings.
363. One and two are in the pedigree (t6khmak) of quantity and numerousness; (64) and quantity, numerousness, aggregation, and separation, which, as I have said, cannot occur without limitation, (65) are clear even to medium understandings. 66. Again, J say this, the unlimited is that which is not compassed by the understanding. 67. When it is not possible to compass by any understanding, z¢ is inevitable ¢ha¢ it was not possible to compass in the understanding of the sacred being. 68. It is itself the peculiarity of the sacred being, azd even that of the gloomy original evolution is not wholly compassed within the understanding. 69. To speak of him whose own peculiarity is not compassed within his own understanding as all-good and all-seeing is strange’, (70) because it describes a whole aggregate, (71) and an aggregate is called a whole on account of encompassment oz all sides. 72. But what ts encompassed ox all sides is inevitably limitedness. 73. Is it fitting to account that as a sacred being © when aware, from all its own encompassment, ¢ha¢ z¢ is limited? 74. And if unlimited z¢ is unaware ofzt. 75. The first knowledge of a sage is owing to his well-arranging ? comprehension of his own pecu- ? See Chap. XV, 39n. ® Assuming that Paz. vas Avaztrasni stands for Pahl. agas 248 SIKAND-GOMANIK VIGAR. liarity, nature, and quantity; (76) and to speak of him who was unaware of all his own peculiarity, nature, and quantity, amd yet wise about another nature and quantity, is strange’. 77. This, too, say, that as the unlimited, on account of non-encompassment, is not compassed by the understanding, (78) that zmpies this, that all its peculiarity may de wise, or there may be some that is ignorant; all may de light, or there may be some that is dark; all may de alive, or there may be some that is dead; and one is unaware of it. 79. Again, J say this, that the light and the life which I obtain here are an allotment that exists owing to the selfsame Time’, or ¢hey are not. 80. If ¢hey de an allotment that exists owing to a peculiarity of Time, that zmples that men should well recognise this, that anything owing to whose allotment it is possible to ordain them must be provided with allotments. 81. As to what ts provided with allotments, except when united it is then not possible even for it, (82) and as 4o what ts united, except through the uniter bywhom that united ¢hzug is united it does not then determine it. 83. And when the allotment made is seen éo de limited, the origin from which the allotment is zz like manner made is doubtless a limited existence. 84. As regards that, since they say that all allotment of a result is a giver of evidence as to z¢s origin, (85) that zmphes, when I obtain an allotment made azd limited, ¢Aa¢ an origin even of that, except when made and united hfi-Aztrisn; the latter word can scarcely have been hQ-4ztfrisnth, ‘ good arrangement.’ 1 See Chap. XV, 39 n. * See § 31. CHAPTER XVI, 76-99. 249
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.
119. 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. 21. And the sun azd moon are arranged in supremacy zm the outer sky; (22) so that, as regards that light which the demons swallowed, they filter and excite* z¢, little dy little, through the exciting and filtering of the sun and moon. 23. Then. Aharman knew, through foresight, that they would rapidly filter and release this light through the exciting of the sun and moon. 24. And, for the purpose of not rapidly releasing the light from the darkness, he prepared this lesser world which, like mankind, cattle, avd the other living creatures, is a wholly-copied similitude of the greater world 1 So read by Nér. in Paz. and Kfnfin Sans. But there is little doubt that he is the demon Kumda or Kuadi of Vend. XI, 28, 36, XIX, 138, whose Pahlavi name is Kfind in Pahl. Vend. XIX, 138, and Kfindak in Bd. XXVIII, 42, in which latter he is said to be ‘the steed of wizards.’ Kfindak is written like Kfntk in Pahl., and this latter becomes Kunf in Pz. ? Who are called demons (see Mkh. XXVII, 20, 40). § Sans. has ‘ having scratched 2? with.’ “ Assuming that P4z. 4haraminead stands for Pahl. a-4ré4minend, ‘they do not leave at rest.’ CHAPTER XVI, 13-41. 245 with the other bodily creations’. 25. He confined life and light in the body, and made ¢hem prisoners ; (26) so that, while that light which is excited by the sun and moon is again exhausted through the cohabitation and birth of living creatures, (27) ¢heir release would become more tardy. 28. And the rain was the seed of the MAzendarans (29) for the reason ¢ka¢ when the Mazendarans are bound on the celestzal sphere?, (30) whose light is swallowed by them, (31) and, in order to pass z¢ from them through a new regulation, discrimination, and retention of the light of Time’, the twelve glorious omes* show the daughters of Time ¢o the household-attending male M4zendarans, (32) so that while the lust of those M4zendarans, from seeing them, is well suited to them, (33) and seed is discharged from them, (34) the light which is within the seed is poured ox to the earth. 35. Trees, shrubs, amd grain have grown therefrom, (36) and the light which is within the Mazendarans is discharged in the seed. 37. That which is within the earth is discharged from the earth as the cause of the trees. 38. Again, about the difference of nature of life and body, this zs stated, that the life is confined and imprisoned within the body. 39. Amd as the producer and maintainer of the bodily formations of all material existences is Aharman, (40) for the same reason it is not expedient to occasion birth and to propagate lineage—(41) because it is co-operating The spiritual world and its inhabitants. ? As stated in § 14. 5 Personified as Zurvan, ‘ The signs of the zodiac, the celestial leaders appointed by Atiharmazd (see Mkh, VIII, 18). 246 SIKAND-GOMAN{K VIGAR.
2? As stated in § 14. 5 Personified as Zurvan, ‘ The signs of the zodiac, the celestial leaders appointed by Atiharmazd (see Mkh, VIII, 18). 246 SIKAND-GOMAN{K VIGAR. with Aharman in the maintenance of mankind and cattle, and zz causing the exhaustion of the life and light within ¢hezr bodies—nor yet to cultivate trees and grain. 42. Again, inconsistently, they also say this, (43) that the destroyer of the creatures is always Aharman; (44) azd, for the same reason, it is not expedient to kill any creature whatever, (45) because it (killing) is the work of Aharman. 46. Again, they say this, that, as the world is maintained by Aharman, avd in the end the sacred being is triumphant (47) through the departure of lives from bodies, (48) this worldly existence is dissipated in the end, (49) amd is not arranged anew; (50) nor does ¢here occur a restoration of the dead and a future existence. 51. Again, they say this, that those two original evolutions are perpetually remaining, avd existed as contiguously as sun and shadow, (52) and no demarcation! and open space existed between them. 53. Now I speak first about the impossibility of the occurrence of any existing thing ¢/a¢ zs unlimited, (54) except only those which I call unlimited, shat zs, empty space and time. 55. Those, indeed, which are for existence within ¢hem—that is beings and things in locality and time—are seen éo de limited. 56. This, too, / say, that, if unity and duality be spoken of about them, z¢ zs owing to this, because unity, except through the perpetual encompassing of something, does not then exist therein. 57. For the one is this, namely, not two; (58) azd the two * Reading nisAnth ; Nér. has Paz. nisAmi (for nistmf), Sans. Asanatvam, ‘resting-place.’ CHAPTER XVI, 42—75. 247 are these, namely, the original o”e and the one that is the difference of ¢4zs one from the other (59) which is not called two. 60. When the one is not understood, except through the whole compassing of unity, (61) and duality cannot occur, except through the separation of unit from unit, (62) the one is that one in the unity, and is steadfast in unity. 63. One and two are in the pedigree (t6khmak) of quantity and numerousness; (64) and quantity, numerousness, aggregation, and separation, which, as I have said, cannot occur without limitation, (65) are clear even to medium understandings.
363. One and two are in the pedigree (t6khmak) of quantity and numerousness; (64) and quantity, numerousness, aggregation, and separation, which, as I have said, cannot occur without limitation, (65) are clear even to medium understandings. 66. Again, J say this, the unlimited is that which is not compassed by the understanding. 67. When it is not possible to compass by any understanding, z¢ is inevitable ¢ha¢ it was not possible to compass in the understanding of the sacred being. 68. It is itself the peculiarity of the sacred being, azd even that of the gloomy original evolution is not wholly compassed within the understanding. 69. To speak of him whose own peculiarity is not compassed within his own understanding as all-good and all-seeing is strange’, (70) because it describes a whole aggregate, (71) and an aggregate is called a whole on account of encompassment oz all sides. 72. But what ts encompassed ox all sides is inevitably limitedness. 73. Is it fitting to account that as a sacred being © when aware, from all its own encompassment, ¢ha¢ z¢ is limited? 74. And if unlimited z¢ is unaware ofzt. 75. The first knowledge of a sage is owing to his well-arranging ? comprehension of his own pecu- ? See Chap. XV, 39n. ® Assuming that Paz. vas Avaztrasni stands for Pahl. agas 248 SIKAND-GOMANIK VIGAR. liarity, nature, and quantity; (76) and to speak of him who was unaware of all his own peculiarity, nature, and quantity, amd yet wise about another nature and quantity, is strange’. 77. This, too, say, that as the unlimited, on account of non-encompassment, is not compassed by the understanding, (78) that zmpies this, that all its peculiarity may de wise, or there may be some that is ignorant; all may de light, or there may be some that is dark; all may de alive, or there may be some that is dead; and one is unaware of it. 79. Again, J say this, that the light and the life which I obtain here are an allotment that exists owing to the selfsame Time’, or ¢hey are not. 80. If ¢hey de an allotment that exists owing to a peculiarity of Time, that zmples that men should well recognise this, that anything owing to whose allotment it is possible to ordain them must be provided with allotments. 81. As to what ts provided with allotments, except when united it is then not possible even for it, (82) and as 4o what ts united, except through the uniter bywhom that united ¢hzug is united it does not then determine it. 83. And when the allotment made is seen éo de limited, the origin from which the allotment is zz like manner made is doubtless a limited existence. 84. As regards that, since they say that all allotment of a result is a giver of evidence as to z¢s origin, (85) that zmphes, when I obtain an allotment made azd limited, ¢Aa¢ an origin even of that, except when made and united hfi-Aztrisn; the latter word can scarcely have been hQ-4ztfrisnth, ‘ good arrangement.’ 1 See Chap. XV, 39 n. * See § 31. CHAPTER XVI, 76-99. 249
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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