Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
122. If owing to such cause it be not fully perceived, or regarding the decision z¢ de not clear, z¢ is chiefly not owing to the incompleteness of the decision of revelation in clearness of demonstration and correctness of meaning, but owing to our incomplete attainment to understanding the authoritative decrees (nikézak fragdftd)$ of the religion. 23. From the ' That is, his own different opinion apparently, but the writer’s sentences are often so involved as to confuse the reader. ? Meaning, apparently, that he does not propose to mention the opinions of others unless he approves of them. * The MSS. have frag ftd, possibly Pers. fargfid, ‘ miracle.’ 10 DADISTAN-? DiNik. imperfection (avéhth) of that also which is asked of us the hasty thinking, notably therein, owing to the grievousness of the times, is even till now devoid of a distinct knowledge, interpreting the texts about the compassion of the good spirits, and regarding a clearer demonstration of the exposition of revelation which is thereby? more fully declared, as regards religious practice, from two sources, one is from the treatises which are an exposition of the rules and wisdom of the leader of the religion, and one—which is more descriptively expressed (m4atgAnotar hankhetfint6)}—is the writings (vutak6) of various glorified ancients, those who were the great leaders of those of the primitive faith? 24. Owing to that’, as their writings (nipikan) about the demonstration of reasons, on account of depth ang minute wording, are not well known, even to minute observers and penetrative (véhramak6) understandings, and through the little diffusion (frag6-padtkhdth), likewise, of difficult words, there may be doubts among the less intelligent, so, about the purport of ‘hese same questions, if there be anything which is wanted by you more clear and more plain in meaning, ov a nearer way to a true interpretation, not without clearness, of avy decision of a learned leader of the religion, I w#// give a reply, whenever you ask and I am able, so far as my knowledge and want of power permit. 25. When one has to observe the nature of the attributes (géh4r4n65) of the sacred beings the 1 That is, revelation is declared by the exposition. ? The true Masda-worshipping religion in all ages, both bef6re and after the time of Zaratfist (see Sls. I, 3). S Want of knowledge referred to in § 23. CHAPTER I, 24-—I]I, 3. II investigator's great advantage is the perfection, peace, equipment with righteousness, and fienddestroying power of his own people; azd since you are made aware of the result of wishes and actions, and are directed by me, many new blessings also arise from you. 26. That which is written to you yourselves and unto all, in the beginning and even the end, is completely adapted to your own several wants; may it have an exalted end, with one courier (aé-barid6) and continuously from beginning to end, and also perpetually !
226. That which is written to you yourselves and unto all, in the beginning and even the end, is completely adapted to your own several wants; may it have an exalted end, with one courier (aé-barid6) and continuously from beginning to end, and also perpetually ! 27. A fair copy (birzisniké pa&tnd) of the questions, as well as the replies, is this; so that, when there is nothing in it which owing to that cause' is different, I am of opinion as is here written, Cuapter IJ. 1. First you ask thus: Why is a righteous man created better than the stars and moon amd sun and fire of Athaymazd, and is called in revelation greater and better than the spiritual creation, amd also than that which is worldly ? 2. The reply is this, that the greatness and goodness of advance in wisdom and just judgment over the creatures arise from proficiency (hfinar). 3. Justice is the one good proficiency over the creatures, the means of wisdom are great, and praise bestowed is thé most effectual performance * Owing to the copying. The sentence is equivalent to the modern phrase, ‘errors excepted.’ 12 DADISTAN-f DINIK. of what is desirable (kAmisn-karth). 4. For all three are mutually connected together; since the manifestation of justice is through wisdom, and its advantage is the performance of what is desirable for the creator; wisdom is the performance of what is desirable for the requirements of the creator, and its weapon (zén6) is justice; and the desire of the creator, which is progress, is in wisdom with justice. 5. All three are great among the creatures, and their lodgment in the superior beings and righteous men is spiritual, in the spirit which is the pure guardian angel}, zz the understanding for encountering, averting, smiting, and prostrating (khvAp4k) the fiend, zz the army of angels, and zz the sovereignty of the far-seeing (dir-vén4k6)? spirit, Adhaymazd; and, materially, in the worldly equipment and mutual connection of body and life. 6. And their appliances are the wisdom and worldly efficacy of treatises on the wise adoption of good thoughts, good words, and good deeds, avd the relinquishment ad discontinuance of evil thoughts, evil words, and evil deeds. 7. And their acquirer is the worldly ruler who is providing for Afthaymazd, and approving and stimulating the pure religion, a praiser of the good and pure creator, and a director of persistence in destruction of the fiend. 8. And in the pro- ’ The fravahar or fravashi, which is the prototype or spiritual counterpart supposed to have been created in the beginning for each good creature and creation afterwards produced, whether material or immaterial, and whose duty is to represent the creature and watch over its interests in the spiritual world. 2 This word is badly written in K35, so that it has become z6rinak in later MSS., which might perhaps mean ‘strengthexerting.’ CHAPTER II, 4-10. 13
32 This word is badly written in K35, so that it has become z6rinak in later MSS., which might perhaps mean ‘strengthexerting.’ CHAPTER II, 4-10. 13 mulgation (ribaké-dahisnth) of the good and religious liturgy (m4nsar), the coming of the good cause of the resurrection, and the production of the renovation of the universe! are his cOoperation and his own thanksgiving; and over the creatures of ¢hzs prior world #e is a guardian, defender, and manager. 9. And such rulers are great and pre-eminent; yet every man is not for that greatness, but it is mentioned as to superior beings and concerning righteous men, in whom it Aas arisen, and the best are the three who are the beginning, middle, and end of the creation. 10. One is the pure man, G4yémard, who was its first rational praiser; he in whose keeping was the whole creation of the sacred beings, from z¢s beginning and immaturity unto the final completion of the worldly creatures, over which was the exercise of goodness of his well-destined progeny, such as Héshang, Takhmérup, Yim, and Fréd@Gn?, such as the apostles of the religion, like Zaratist, Hdshédar, and Hfishédar-mah *, and the producers of the renovation of the universe, \ike Sédshans‘, Réshané-4ashm, and ' Which is expected to take place about the time of the resurrection (see Bd. XXX, 32). * The first four rulers of the world (omitting the usurper Dahak) after Gayémard (see Bd. XXXI, 1-3, 7). The five names of these primeval sovereigns are corruptions of the Avesta names, Gaya-maretan, Haoshyangha, Takhm6-urupa, Yima, and Thraétaona. The third name is always written Takhméridé in Dd. ® Corruptions of Av. Zarathustra, Ukhshyad-ereta, and Ukhshyad-nemangh. The last two are future apostles still expected by the Parsis to restore their religion to its original purity, in preparation for the resurrection (see Bd. XXXII, 2-10, ‘ Av. Saoshyas. The last of the future apostles, in whose 14 DApISTAN-f DiNfK. Khar-Zashm'. 11. The approver? of the enterprises (rfib&k-dahisniha) of cdoperators, the purely-praising and just worshipper of the sacred beings through the strength of the spirit, the disabler of the worldly activity of the fiend as regards worldly bodies, and the one of pure religion—which is his charge (spér)%, the revelation of the place of the beneficent spirit and of the destruction of the depravity of the evil spirit*, the subjugation (khv4pisnd) of the fiend, the completion of the triumph of the creator, and the unlimited progress of the creatures—is the upholder of Mazda-worship. 12. And likewise through the goodness of Gdyémard, which is the begetting of Zaratdst, he is also just; likewise through the goodness of Sdéshdns, by which he is the progeny of Zaratdst, Ae is also progressive in every good thought, good word, and good deed, more than the creatures which .are produced with a hope of the religion, and equally thankful. 13. And one is the producer of bodies ®,
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.
122. If owing to such cause it be not fully perceived, or regarding the decision z¢ de not clear, z¢ is chiefly not owing to the incompleteness of the decision of revelation in clearness of demonstration and correctness of meaning, but owing to our incomplete attainment to understanding the authoritative decrees (nikézak fragdftd)$ of the religion. 23. From the ' That is, his own different opinion apparently, but the writer’s sentences are often so involved as to confuse the reader. ? Meaning, apparently, that he does not propose to mention the opinions of others unless he approves of them. * The MSS. have frag ftd, possibly Pers. fargfid, ‘ miracle.’ 10 DADISTAN-? DiNik. imperfection (avéhth) of that also which is asked of us the hasty thinking, notably therein, owing to the grievousness of the times, is even till now devoid of a distinct knowledge, interpreting the texts about the compassion of the good spirits, and regarding a clearer demonstration of the exposition of revelation which is thereby? more fully declared, as regards religious practice, from two sources, one is from the treatises which are an exposition of the rules and wisdom of the leader of the religion, and one—which is more descriptively expressed (m4atgAnotar hankhetfint6)}—is the writings (vutak6) of various glorified ancients, those who were the great leaders of those of the primitive faith? 24. Owing to that’, as their writings (nipikan) about the demonstration of reasons, on account of depth ang minute wording, are not well known, even to minute observers and penetrative (véhramak6) understandings, and through the little diffusion (frag6-padtkhdth), likewise, of difficult words, there may be doubts among the less intelligent, so, about the purport of ‘hese same questions, if there be anything which is wanted by you more clear and more plain in meaning, ov a nearer way to a true interpretation, not without clearness, of avy decision of a learned leader of the religion, I w#// give a reply, whenever you ask and I am able, so far as my knowledge and want of power permit. 25. When one has to observe the nature of the attributes (géh4r4n65) of the sacred beings the 1 That is, revelation is declared by the exposition. ? The true Masda-worshipping religion in all ages, both bef6re and after the time of Zaratfist (see Sls. I, 3). S Want of knowledge referred to in § 23. CHAPTER I, 24-—I]I, 3. II investigator's great advantage is the perfection, peace, equipment with righteousness, and fienddestroying power of his own people; azd since you are made aware of the result of wishes and actions, and are directed by me, many new blessings also arise from you. 26. That which is written to you yourselves and unto all, in the beginning and even the end, is completely adapted to your own several wants; may it have an exalted end, with one courier (aé-barid6) and continuously from beginning to end, and also perpetually !
226. That which is written to you yourselves and unto all, in the beginning and even the end, is completely adapted to your own several wants; may it have an exalted end, with one courier (aé-barid6) and continuously from beginning to end, and also perpetually ! 27. A fair copy (birzisniké pa&tnd) of the questions, as well as the replies, is this; so that, when there is nothing in it which owing to that cause' is different, I am of opinion as is here written, Cuapter IJ. 1. First you ask thus: Why is a righteous man created better than the stars and moon amd sun and fire of Athaymazd, and is called in revelation greater and better than the spiritual creation, amd also than that which is worldly ? 2. The reply is this, that the greatness and goodness of advance in wisdom and just judgment over the creatures arise from proficiency (hfinar). 3. Justice is the one good proficiency over the creatures, the means of wisdom are great, and praise bestowed is thé most effectual performance * Owing to the copying. The sentence is equivalent to the modern phrase, ‘errors excepted.’ 12 DADISTAN-f DINIK. of what is desirable (kAmisn-karth). 4. For all three are mutually connected together; since the manifestation of justice is through wisdom, and its advantage is the performance of what is desirable for the creator; wisdom is the performance of what is desirable for the requirements of the creator, and its weapon (zén6) is justice; and the desire of the creator, which is progress, is in wisdom with justice. 5. All three are great among the creatures, and their lodgment in the superior beings and righteous men is spiritual, in the spirit which is the pure guardian angel}, zz the understanding for encountering, averting, smiting, and prostrating (khvAp4k) the fiend, zz the army of angels, and zz the sovereignty of the far-seeing (dir-vén4k6)? spirit, Adhaymazd; and, materially, in the worldly equipment and mutual connection of body and life. 6. And their appliances are the wisdom and worldly efficacy of treatises on the wise adoption of good thoughts, good words, and good deeds, avd the relinquishment ad discontinuance of evil thoughts, evil words, and evil deeds. 7. And their acquirer is the worldly ruler who is providing for Afthaymazd, and approving and stimulating the pure religion, a praiser of the good and pure creator, and a director of persistence in destruction of the fiend. 8. And in the pro- ’ The fravahar or fravashi, which is the prototype or spiritual counterpart supposed to have been created in the beginning for each good creature and creation afterwards produced, whether material or immaterial, and whose duty is to represent the creature and watch over its interests in the spiritual world. 2 This word is badly written in K35, so that it has become z6rinak in later MSS., which might perhaps mean ‘strengthexerting.’ CHAPTER II, 4-10. 13
32 This word is badly written in K35, so that it has become z6rinak in later MSS., which might perhaps mean ‘strengthexerting.’ CHAPTER II, 4-10. 13 mulgation (ribaké-dahisnth) of the good and religious liturgy (m4nsar), the coming of the good cause of the resurrection, and the production of the renovation of the universe! are his cOoperation and his own thanksgiving; and over the creatures of ¢hzs prior world #e is a guardian, defender, and manager. 9. And such rulers are great and pre-eminent; yet every man is not for that greatness, but it is mentioned as to superior beings and concerning righteous men, in whom it Aas arisen, and the best are the three who are the beginning, middle, and end of the creation. 10. One is the pure man, G4yémard, who was its first rational praiser; he in whose keeping was the whole creation of the sacred beings, from z¢s beginning and immaturity unto the final completion of the worldly creatures, over which was the exercise of goodness of his well-destined progeny, such as Héshang, Takhmérup, Yim, and Fréd@Gn?, such as the apostles of the religion, like Zaratist, Hdshédar, and Hfishédar-mah *, and the producers of the renovation of the universe, \ike Sédshans‘, Réshané-4ashm, and ' Which is expected to take place about the time of the resurrection (see Bd. XXX, 32). * The first four rulers of the world (omitting the usurper Dahak) after Gayémard (see Bd. XXXI, 1-3, 7). The five names of these primeval sovereigns are corruptions of the Avesta names, Gaya-maretan, Haoshyangha, Takhm6-urupa, Yima, and Thraétaona. The third name is always written Takhméridé in Dd. ® Corruptions of Av. Zarathustra, Ukhshyad-ereta, and Ukhshyad-nemangh. The last two are future apostles still expected by the Parsis to restore their religion to its original purity, in preparation for the resurrection (see Bd. XXXII, 2-10, ‘ Av. Saoshyas. The last of the future apostles, in whose 14 DApISTAN-f DiNfK. Khar-Zashm'. 11. The approver? of the enterprises (rfib&k-dahisniha) of cdoperators, the purely-praising and just worshipper of the sacred beings through the strength of the spirit, the disabler of the worldly activity of the fiend as regards worldly bodies, and the one of pure religion—which is his charge (spér)%, the revelation of the place of the beneficent spirit and of the destruction of the depravity of the evil spirit*, the subjugation (khv4pisnd) of the fiend, the completion of the triumph of the creator, and the unlimited progress of the creatures—is the upholder of Mazda-worship. 12. And likewise through the goodness of Gdyémard, which is the begetting of Zaratdst, he is also just; likewise through the goodness of Sdéshdns, by which he is the progeny of Zaratdst, Ae is also progressive in every good thought, good word, and good deed, more than the creatures which .are produced with a hope of the religion, and equally thankful. 13. And one is the producer of bodies ®,
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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